T31n1597_攝大乘論釋

大正藏第 31 冊 No. 1597 攝大乘論釋

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

攝大乘論釋卷第一

世親菩薩造

三藏法師玄奘奉　詔譯

總標綱要分第一

諸破所知障翳暗　　盡其所有如所有　諸法真俗理影中　　妄執競興于異見　斯由永離諸分別　　無垢清凈智光明　獲得最勝三菩提　　惑障並習斷常住　能無功用於十方　　隨諸有情意所樂　開示殊勝極廣大　　三種解脫等方便　由無分別有大悲　　生死涅槃俱不住　由攝妙慧巧方便　　究竟至極自他利　如是世尊等所覺　　等所開示微妙法　若能於此善修行　　必獲寂然甘露跡　誹謗決定沒無底　　甚久無能大苦海　學無學僧居道果　　普勝一切所餘僧　善逝無垢功德河　　真實于中而沐浴　為世無上良福田　　雖復投于微少善　而便廣大如地空　　慧者由斯得解脫　故我至誠身語思　　頻修無倒歸命禮　軌範諸師今減少　　真法正理多渾濁　皆由聰睿邪慢人　　依自尋思失教證　我師於此非前後　　逢事聖者大慈尊　依止無動出世間　　放大法光三摩地　闡揚妙法流清譽　　

【現代漢語翻譯】現代漢語譯本《攝大乘論釋》卷第一

世親菩薩造

三藏法師玄奘奉詔譯

總標綱要分第一

破除一切所知障的黑暗，窮盡一切事物如其本來的樣子。在諸法真諦和世俗表象的理影中，虛妄的執著競相興起，產生各種不同的見解。這些都是因為永遠離開了各種分別念，憑藉無垢清凈的智慧光明，獲得最殊勝的無上正等正覺（三菩提），煩惱惑障以及習氣都斷除，達到常住不滅的境界。能夠不費力地在十方世界，隨順各種有情眾生的心意和喜好，開示殊勝、極其廣大的三種解脫等方便法門。由於沒有分別念而有廣大的慈悲心，所以不住于生死輪迴，也不住于涅槃寂靜。由於攝取微妙的智慧和巧妙的方便，最終達到自利利他的圓滿境界。像這樣世尊等覺悟者，所覺悟、所開示的微妙法，如果能夠對此善加修行，必定獲得寂然不動的甘露妙跡。誹謗者必定會墮入無底深淵，在漫長的時間裡遭受巨大的苦海。有學和無學僧人安住于修道的結果，普遍勝過一切其餘的僧人。善逝（如來）無垢的功德之河，真實地在其中沐浴。是世間無上的良田福地，即使投入微少的善行，也會像大地和虛空一樣廣大，有智慧的人因此得到解脫。所以我至誠地以身語意，多次修習無顛倒的歸命禮。規範師道的諸位老師現在減少了，真正的佛法正理也多被混淆。這都是由於聰明而又邪慢的人，依靠自己的思索，失去了佛陀教誨的證明。我的老師於此不分先後，逢事聖者大慈尊。依止不動的出世間禪定（三摩地），放出大法光明。闡揚微妙的佛法，流傳清凈的聲譽。

【English Translation】 English version Verses of Commentary on the Compendium of the Great Vehicle, Volume 1

Composed by Bodhisattva Vasubandhu (世親菩薩)

Translated under Imperial Edict by the Tripitaka Master Xuanzang (玄奘)

Section One: General Exposition of the Essential Points

Dispelling all the darkness of the obstructions to knowledge, exhausting all things as they truly are. Amidst the reflections of truth and convention in all dharmas, deluded attachments arise, competing with differing views. These all stem from eternally departing from all discriminations, relying on the light of immaculate, pure wisdom, Attaining the most supreme perfect enlightenment (三菩提, Samyak-sambodhi), afflictions, obstructions, and habitual tendencies are all severed, reaching a state of constant abiding. Capable of effortlessly, in the ten directions, according to the minds and desires of all sentient beings, Revealing the supreme, exceedingly vast three liberations and other skillful means. Due to non-discrimination, there is great compassion, thus not abiding in samsara (生死), nor abiding in nirvana (涅槃). Due to embracing subtle wisdom and skillful means, ultimately reaching the perfection of benefiting oneself and others. Like this, the subtle Dharma awakened and revealed by the World Honored One (世尊) and other enlightened beings, If one can cultivate this well, one will surely attain the still and unmoving traces of ambrosia. Those who slander will surely fall into the bottomless abyss, enduring immense suffering in the vast ocean for a long time. Learners and non-learners abide in the fruit of the path, universally surpassing all other sangha (僧伽). The Tathagata's (善逝, Sugata) immaculate river of merit, truly bathing within it. Is the supreme field of blessings in the world, even if one offers a small act of goodness, It will be as vast as the earth and the sky, and the wise will attain liberation through this. Therefore, with utmost sincerity, I repeatedly practice the flawless prostration with body, speech, and mind. The guiding teachers are now diminishing, and the true Dharma and correct principles are becoming increasingly turbid. This is all due to those who are clever but arrogant, relying on their own speculations, losing the proof of the Buddha's teachings. My teachers, without distinguishing before or after, encountered the Holy One, the Great Compassionate One. Relying on the unmoving, transcendent samadhi (三摩地), emitting the great light of the Dharma. Expounding the subtle Dharma, spreading pure renown.

如日舒光遍十方　文光無垢最甚深　　諸了義經所隨順　廣大句義皆微妙　　悉以綺飾自莊嚴　能令聰敏者融心　　無諂無憍生愛敬　極難通法慧無滯　　不住利養稱譽中　於樂常無染著心　　故名決定稱自德　諸賢聖者常親近　　一切世間無不知　無著名稱普皆聞　　功德顯然同所贊　無盡辯者等所雨　　甘露文義微妙法　多從彼聞自力微　　少受猶如乞雨鳥　從廣抉擇集少分　　以言略釋攝大乘　愿此所作遍饒益　　怖于極大文海者

論曰。阿毗達磨大乘經中。薄伽梵前已能善入大乘菩薩。為顯大乘體大故說謂依大乘。諸佛世尊有十相殊勝殊勝語。

釋曰。依止何義從何所因而作是說。廣博所知深大法性。若離諸佛菩薩威力。誰於此中能造釋論。復由何義於此論初說如是事由。若離舉阿毗達磨大乘經言。則不了知論是聖教為此義故。又為顯經名如言十地經。故說如是阿毗達磨大乘經言。復有餘義。為顯彼經是聖教故。初說如是阿毗達磨大乘經言。今造此論有所用者。為欲開曉無知者故。為顯法門別名故。舉阿毗達磨。為顯通名故。舉經言。為簡聲聞阿毗達磨復舉大乘。由今亦有非聖所說阿毗達磨。如現有人自尋思慧。謂是佛說阿毗達磨。或聲聞說或世智造。又言大乘素怛纜者

【現代漢語翻譯】現代漢語譯本如太陽舒展光芒照遍十方，文采光輝無瑕疵，最為深奧。一切了義經典都隨順它，廣大語句含義都精妙。完全用華麗辭藻來莊嚴自身，能使聰敏之人內心融化，沒有諂媚，沒有驕傲，生起愛敬之心。極其難以通達的佛法，智慧沒有滯礙，不執著于利益供養和讚譽之中，對於享樂常常沒有染著之心，所以名叫『決定』，稱揚自身的功德。諸位賢聖之人常常親近它，一切世間沒有不知道的，『無著』（Asanga）的名稱普遍被人們聽聞，功德顯著，與大家所讚揚的相同。無盡辯才之人如同降下，甘露般的文句含義，微妙的佛法，大多是從他那裡聽聞，自己的力量微薄，稍微接受，猶如乞求雨水的鳥兒。從廣博的抉擇中收集少部分，用簡略的語言解釋《攝大乘論》 (Mahāyānasaṃgraha)。愿這次所作的，普遍饒益，那些害怕浩瀚如大海般經文的人。論曰：在《阿毗達磨大乘經》(Abhidharma Mahāyāna Sūtra)中，薄伽梵（Bhagavān，世尊）面前已經能夠善於進入大乘的菩薩，爲了顯示大乘的體性廣大，所以說依靠大乘，諸佛世尊有十種殊勝的相和殊勝的語言。釋曰：依靠什麼意義，從什麼原因而來而作這樣的說法？廣博的所知和深奧的佛法體性，如果離開諸佛菩薩的威力，誰能在此中造作解釋的論述？又因為什麼意義，在這部論的開始說這樣的事情緣由？如果離開舉出《阿毗達磨大乘經》(Abhidharma Mahāyāna Sūtra)這個名稱，就不能瞭解這部論是聖教，爲了這個意義的緣故。又爲了顯示經的名稱，如說《十地經》(Daśabhūmika Sūtra)，所以說這樣的《阿毗達磨大乘經》(Abhidharma Mahāyāna Sūtra)的名稱。還有其他的意義，爲了顯示那部經是聖教的緣故，最初說這樣的《阿毗達磨大乘經》(Abhidharma Mahāyāna Sūtra)的名稱。現在造作這部論，有所作用，爲了想要開導曉喻無知的人的緣故。爲了顯示法門的別名，所以舉出『阿毗達磨』(Abhidharma)。爲了顯示通名，所以舉出『經』(Sūtra)這個字。爲了簡別聲聞的阿毗達磨，又舉出『大乘』(Mahāyāna)。因為現在也有不是聖人所說的阿毗達磨，如現在有人自己尋思的智慧，認為是佛所說的阿毗達磨，或者聲聞所說，或者世間智慧所造。又說大乘素怛纜（Sūtra，經）。

【English Translation】 English version Like the sun spreading its light across all directions, The brilliance of its words is immaculate and profoundly deep. All definitive sutras accord with it, The vast phrases and meanings are all exquisite. It adorns itself entirely with ornate language, Able to melt the hearts of the intelligent, Without flattery, without arrogance, giving rise to love and respect. The extremely difficult-to-penetrate Dharma, wisdom without obstruction, Not dwelling in the midst of profit, offerings, and praise, Towards pleasure, it constantly has a mind without attachment, Therefore, it is named 'Definite,' extolling its own virtues. The noble sages constantly draw near to it, All the world is without one who does not know it, The name of 'Asanga' (無著) is universally heard, Its merits are evident, the same as what everyone praises. The person of inexhaustible eloquence, like rain falling, The nectar-like words and meanings, the subtle Dharma, Mostly heard from him, my own strength is meager, Receiving a little, like a bird begging for rain. From vast discernment, collecting a small portion, Using concise language to explain the Mahāyānasaṃgraha (攝大乘論). May this work universally benefit, those who fear the extremely vast ocean of texts. The Treatise says: In the Abhidharma Mahāyāna Sūtra (阿毗達磨大乘經), the Bodhisattva who is already able to skillfully enter the Mahāyāna (大乘) in the presence of the Bhagavan (薄伽梵, World-Honored One), in order to reveal the greatness of the essence of the Mahāyāna, said that relying on the Mahāyāna, the Buddhas and World-Honored Ones have ten kinds of superior aspects and superior speech. The Explanation says: Relying on what meaning, from what cause does one make such a statement? The vast knowledge and profound nature of the Dharma, if separated from the power of the Buddhas and Bodhisattvas, who could create explanatory treatises within this? And for what meaning is the cause of such matters stated at the beginning of this treatise? If one omits mentioning the name Abhidharma Mahāyāna Sūtra (阿毗達磨大乘經), one cannot understand that this treatise is a sacred teaching; it is for this reason. Also, in order to reveal the name of the sutra, such as saying the Daśabhūmika Sūtra (十地經), therefore, the name Abhidharma Mahāyāna Sūtra (阿毗達磨大乘經) is stated. There is also another meaning: in order to reveal that that sutra is a sacred teaching, the name Abhidharma Mahāyāna Sūtra (阿毗達磨大乘經) is initially stated. Now, creating this treatise has a purpose, for the sake of wanting to enlighten and awaken the ignorant. In order to reveal the specific name of the Dharma gate, 'Abhidharma' (阿毗達磨) is mentioned. In order to reveal the general name, the word 'Sūtra' (經) is mentioned. In order to distinguish it from the Abhidharma of the Śrāvakas (聲聞), 'Mahāyāna' (大乘) is also mentioned. Because now there is also Abhidharma that is not spoken by sages, such as now there are people whose own contemplative wisdom they consider to be the Abhidharma spoken by the Buddha, or spoken by Śrāvakas, or created by worldly wisdom. It is also said that it is a Mahāyāna Sūtra (素怛纜).

。為欲顯示異聲聞等。為欲顯示菩薩藏攝故。復舉其阿毗達磨。又藏攝者。謂入自宗素怛纜藏現滅自惑。毗奈耶藏即大乘中菩薩煩惱。以諸菩薩種種分別為煩惱故。不違最勝阿毗達磨。廣大甚深為其相故。

此中三藏者。一素怛纜藏。二毗奈耶藏。三阿毗達磨藏。如是三藏下乘上乘有差別故則成二藏。一聲聞藏。二菩薩藏。此三及二何緣名藏。由能攝故。謂攝一切所應知義。

復由何緣建立三藏。由九種緣。謂為對治疑惑立素怛纜藏。若於彼彼義中有疑惑者。即為決定宣說彼彼義故。為對治二邊受用立毗奈耶藏。謂遮有罪著欲樂邊受用故。及開無罪不自苦邊受用故。為對治自見取執立阿毗達磨藏顯照諸法無倒相故。又能說三學故立素怛纜藏。能成辦增上戒增上心故立毗奈耶藏。謂具尸羅即無悔等。漸次能得三摩地故。能成辦增上慧故立阿毗達磨藏。謂能抉擇無倒義故。又能說法義故立素怛纜藏。能成滿法義故立毗奈耶藏。謂為調伏煩惱勤修行者。便於此二能通達故。能於法義抉擇善巧故立阿毗達磨藏。由此九緣許立三藏。又此皆為解脫生死。此復云何能得解脫。熏覺寂通故得解脫。謂由聞熏習心故。由思覺悟故。由修奢摩他寂靜故。由證毗缽舍那通達故。能得解脫。又若略說此素怛纜毗奈耶阿毗達磨藏各

【現代漢語翻譯】現代漢語譯本：爲了想要顯示不同於聲聞乘等，爲了想要顯示菩薩藏所攝的內容，所以再次舉出阿毗達磨（論藏）。又藏所攝的內容，是指進入自宗的素怛纜藏（經藏），顯現滅除自身的迷惑。毗奈耶藏（律藏）即是大乘中的菩薩煩惱，因為諸位菩薩的種種分別即是煩惱的緣故。不違背最殊勝的阿毗達磨（論藏），因為它廣大甚深是其特點。

這裡的三藏是：一、素怛纜藏（經藏）；二、毗奈耶藏（律藏）；三、阿毗達磨藏（論藏）。像這樣的三藏，因為下乘和上乘有差別，所以就成了二藏：一、聲聞藏；二、菩薩藏。這三藏和二藏為什麼叫做『藏』呢？因為它們能夠攝持的緣故，即攝持一切所應該知道的意義。

又因為什麼緣故建立三藏呢？因為九種緣故：爲了對治疑惑而建立素怛纜藏（經藏），如果對於這個那個意義中有疑惑的人，就爲了決定而宣說這個那個意義的緣故。爲了對治兩種極端的受用而建立毗奈耶藏（律藏），即遮止有罪的貪著欲樂的極端受用，以及開許無罪的不自我苦行的極端受用。爲了對治自見取執而建立阿毗達磨藏（論藏），顯現照亮諸法沒有顛倒的相狀的緣故。又因為能夠宣說三學而建立素怛纜藏（經藏），因為能夠成就增上戒和增上心而建立毗奈耶藏（律藏），即具足戒律就沒有後悔等，逐漸能夠得到三摩地的緣故。因為能夠成就增上慧而建立阿毗達磨藏（論藏），即能夠抉擇沒有顛倒的意義的緣故。又因為能夠說法義而建立素怛纜藏（經藏），因為能夠成滿法義而建立毗奈耶藏（律藏），即爲了調伏煩惱而勤奮修行的人，就容易在這兩者中通達的緣故。因為能夠對於法義的抉擇善巧而建立阿毗達磨藏（論藏）。因為這九種緣故，允許建立三藏。又這些都是爲了解脫生死。這又如何能夠得到解脫呢？通過熏習、覺悟、寂靜、通達而得到解脫。即通過聽聞熏習心，通過思考覺悟，通過修習奢摩他（止）而寂靜，通過證得毗缽舍那（觀）而通達，就能夠得到解脫。又如果簡略地說，這素怛纜藏（經藏）、毗奈耶藏（律藏）、阿毗達磨藏（論藏）各自……

【English Translation】 English version: In order to show the difference from the Shravaka Vehicle and others, and in order to show what is contained within the Bodhisattva Pitaka, the Abhidharma (Collection of Discourses) is mentioned again. Furthermore, what is contained within the Pitaka refers to entering the Sutrantika Pitaka (Collection of Sutras) of one's own school, revealing the cessation of one's own confusion. The Vinaya Pitaka (Collection of Monastic Rules) is the Bodhisattva's afflictions in the Mahayana, because the various discriminations of the Bodhisattvas are the cause of afflictions. It does not contradict the most supreme Abhidharma (Collection of Discourses), because its characteristic is vast and profound.

Here, the three Pitakas are: 1. Sutrantika Pitaka (Collection of Sutras); 2. Vinaya Pitaka (Collection of Monastic Rules); 3. Abhidharma Pitaka (Collection of Discourses). These three Pitakas, because of the difference between the Lower Vehicle and the Upper Vehicle, become two Pitakas: 1. Shravaka Pitaka; 2. Bodhisattva Pitaka. Why are these three and two called 'Pitaka'? Because they are able to contain, that is, contain all the meanings that should be known.

Furthermore, for what reason are the three Pitakas established? Because of nine reasons: The Sutrantika Pitaka (Collection of Sutras) is established to counteract doubt. If there are people who have doubts about this or that meaning, then it is for the sake of determining and explaining this or that meaning. The Vinaya Pitaka (Collection of Monastic Rules) is established to counteract the two extreme forms of indulgence, that is, to prohibit the sinful indulgence in the extreme of attachment to sensual pleasures, and to allow the blameless indulgence in the extreme of not self-mortification. The Abhidharma Pitaka (Collection of Discourses) is established to counteract the clinging to self-views, revealing and illuminating the non-inverted characteristics of all dharmas. Furthermore, the Sutrantika Pitaka (Collection of Sutras) is established because it can explain the three learnings. The Vinaya Pitaka (Collection of Monastic Rules) is established because it can accomplish higher morality and higher mind, that is, having morality means having no regrets, and gradually being able to attain Samadhi. The Abhidharma Pitaka (Collection of Discourses) is established because it can accomplish higher wisdom, that is, being able to determine the non-inverted meaning. Furthermore, the Sutrantika Pitaka (Collection of Sutras) is established because it can speak of the Dharma meaning. The Vinaya Pitaka (Collection of Monastic Rules) is established because it can fulfill the Dharma meaning, that is, for those who diligently practice to subdue afflictions, it is easy to understand in these two. The Abhidharma Pitaka (Collection of Discourses) is established because it can skillfully determine the Dharma meaning. Because of these nine reasons, the establishment of the three Pitakas is permitted. Furthermore, all of these are for the liberation from Samsara. How can liberation be attained? Liberation is attained through cultivation, awakening, tranquility, and penetration. That is, through hearing and cultivating the mind, through thinking and awakening, through cultivating Shamatha (calm abiding) and tranquility, and through realizing Vipassana (insight) and penetration, liberation can be attained. Furthermore, if briefly speaking, the Sutrantika Pitaka (Collection of Sutras), the Vinaya Pitaka (Collection of Monastic Rules), and the Abhidharma Pitaka (Collection of Discourses) each...

有四義。菩薩於此若具了知則能證得一切智性。聲聞於此雖但解了一伽他義亦得漏盡。云何此三各有四義。謂能貫穿。依故相故法故義故名素怛纜。此中依者。謂於是處由此為此而有所說。相者。謂世俗諦相勝義諦相。法者。謂蘊界處緣起諦食靜慮無量無色解脫勝處遍處菩提分無礙解無諍等。義者。謂隨密意。對故數故伏故通故。應知名阿毗達磨。謂阿毗達磨亦名對法。此法對向無住涅槃能說諦菩提分解脫門等故。阿毗達磨亦名數法。於一一法數數宣說訓釋言詞自相共相等無量差別故。阿毗達磨亦名伏法。由此具足論處所等能勝伏他論故。阿毗達磨亦名通法。由此能釋通素怛纜義故。犯罪故等起故還凈故出離故。應知名毗奈耶。此中犯罪者謂五眾罪。等起者。謂無知故放逸故煩惱盛故不尊敬故而犯諸罪。還凈者。謂由意樂不由治罰如受律儀。出離者。有七種。一各各相對說悔所犯。二誓受治罰謂授學等。三等有妨害先制學處後由異門還復開許。四別更止息謂僧和合還舍所制。五轉依謂苾芻苾芻尼轉男女形故舍不共罪。六由真實觀謂作殊勝法嗢柁南諸行相觀。七由法爾得謂由見諦法爾得無小隨小罪。應知毗奈耶復有四義。一補特伽羅故。世尊依彼制所學處。二制立故。謂告曰彼補特伽羅所犯過已大師集僧制所學處。三分

別故。謂制學處。已更廣解釋。先所略說四抉擇故。謂於此中決判所犯。云何有罪云何無罪。

今當釋本文。薄伽梵前者。顯有所敬故無異言。善入大乘者。是由已得陀羅尼等勝功德義。顯已得此諸功德故。于義于文能正任持能正開示。如是名菩薩。為何義故說。為顯大乘體大故說。所言顯者。開發大乘實有大體。依大乘者。依止大乘而起所說。有十相殊勝殊勝語者。謂即由彼十種殊勝所殊勝語。名十相殊勝殊勝語。此殊勝言是差別義。兩互相待。如言此義殊勝于彼。又最上義是殊勝義。或是異類。謂義因殊勝故。語果是殊勝。今當說此十種別相。

論曰。一者所知依殊勝殊勝語。二者所知相殊勝殊勝語。三者入所知相殊勝殊勝語。四者彼入因果殊勝殊勝語。五者彼因果修差別殊勝殊勝語。六者即于如是修差別中增上戒殊勝殊勝語。七者即於此中增上心殊勝殊勝語。八者即於此中增上慧殊勝殊勝語。九者彼果斷殊勝殊勝語。十者彼果智殊勝殊勝語。由此所說諸佛世尊契經諸句。顯于大乘真是佛語。

釋曰。此中所知依殊勝殊勝語者。所應可知故名所知。所謂雜染清凈諸法即三自性。依是因義此所知依即是殊勝故名所知依殊勝。由此殊勝故語殊勝。此依即是阿賴耶識。如是持業釋。乃至彼果智殊勝亦

【現代漢語翻譯】現代漢語譯本：『別故』，是指制定學處（Śikṣāpada，戒條）。已經更廣泛地解釋了，因為先前略說了四抉擇（catuḥ-pratiniścaya，四種決斷）。四抉擇是指於此之中決斷判斷所犯之事，如何有罪，如何無罪。

現在應當解釋本文。『薄伽梵（Bhagavān，世尊）前者』，顯示有所尊敬，所以沒有不同的說法。『善入大乘者』，是因為已經獲得陀羅尼（dhāraṇī，總持）等殊勝功德的緣故。顯示已經獲得這些功德，對於義理和文句能夠正確地任持，能夠正確地開示。這樣名為菩薩（Bodhisattva，菩提薩埵）。爲了什麼意義而說呢？爲了顯示大乘的體性廣大而說。所說的『顯』，是開發大乘真實具有廣大的體性。『依大乘者』，是依止大乘而發起所說。『有十相殊勝殊勝語者』，是指由那十種殊勝所殊勝的語言，名為十相殊勝殊勝語。這個『殊勝』一詞是差別義。兩者互相依賴，例如說『此義殊勝于彼』。又最上的意義是殊勝義，或者說是異類。意思是由於義理的原因殊勝，所以語言的結果是殊勝的。現在應當說這十種不同的相。

論曰：一者所知依殊勝殊勝語，二者所知相殊勝殊勝語，三者入所知相殊勝殊勝語，四者彼入因果殊勝殊勝語，五者彼因果修差別殊勝殊勝語，六者即于如是修差別中增上戒殊勝殊勝語，七者即於此中增上心殊勝殊勝語，八者即於此中增上慧殊勝殊勝語，九者彼果斷殊勝殊勝語，十者彼果智殊勝殊勝語。由此所說的諸佛世尊的契經（Sūtra，經），顯示大乘真是佛語。

釋曰：此中所知依殊勝殊勝語，所應可知的叫做所知。所謂雜染和清凈的諸法，即是三種自性（trisvabhāva）。『依』是原因的意思，這個所知依就是殊勝的，所以叫做所知依殊勝。由於這種殊勝，所以語言殊勝。這個『依』就是阿賴耶識（Ālaya-vijñāna，藏識）。這是持業釋。乃至彼果智殊勝也是如此。

【English Translation】 English version: 'Bie Gu' (別故) means establishing the Śikṣāpada (學處, precepts). It has already been explained more extensively because the four catuḥ-pratiniścaya (四抉擇, four kinds of ascertainment) were previously mentioned briefly. The four ascertainments refer to judging within this context whether an offense is culpable or not.

Now, the text should be explained. 'Bhagavān (薄伽梵, World-Honored One) first' indicates respect, so there is no different interpretation. 'Those who have well entered the Mahāyāna' are those who have already attained the superior merits of dhāraṇī (陀羅尼, mantras) and the like. It shows that they have already attained these merits, and they can correctly uphold and correctly reveal the meaning and the words. Such a one is called a Bodhisattva (菩薩). For what purpose is this said? It is said to show that the nature of the Mahāyāna is vast. The 'showing' that is spoken of is developing the real and vast nature of the Mahāyāna. 'Relying on the Mahāyāna' means initiating the speech by relying on the Mahāyāna. 'Having the ten aspects of superior speech' refers to the speech that is made superior by those ten superior aspects, and it is called the ten aspects of superior speech. The word 'superior' here means 'difference'. The two are mutually dependent, such as saying 'this meaning is superior to that'. Also, the highest meaning is the superior meaning, or it is a different kind. It means that because the cause of the meaning is superior, the result of the speech is superior. Now, these ten different aspects should be spoken of.

Treatise says: First, the superior speech of the basis of the knowable. Second, the superior speech of the characteristics of the knowable. Third, the superior speech of entering the characteristics of the knowable. Fourth, the superior speech of the cause and effect of that entry. Fifth, the superior speech of the differences in the cultivation of that cause and effect. Sixth, the superior speech of the superior precepts within such differences in cultivation. Seventh, the superior speech of the superior mind within this. Eighth, the superior speech of the superior wisdom within this. Ninth, the superior speech of the severance as the result. Tenth, the superior speech of the wisdom as the result. By these words of the Sūtras (契經) spoken by all the Buddhas, the World-Honored Ones, it is shown that the Mahāyāna is truly the words of the Buddha.

Explanation says: Here, the superior speech of the basis of the knowable means that what should be known is called the knowable. That is, the defiled and pure dharmas are the three self-natures (三種自性, trisvabhāva). 'Basis' means cause. This basis of the knowable is superior, so it is called the superior basis of the knowable. Because of this superiority, the speech is superior. This 'basis' is the Ālaya-vijñāna (阿賴耶識, store consciousness). This is a karmadhāraya compound. And so on, the superior wisdom as the result is also like this.

爾。謂彼果智即是殊勝故名彼果智殊勝等。所知相者。是所知自性義。所知即是相故名所知相。謂三自性入所知相者。謂于所知相若能入若正入即唯識性。彼入因果者。謂能入彼故名彼入。即是悟入唯識理性。因謂加行時。世間施等波羅蜜多。果謂通達時。出世施等波羅蜜多。彼因果修差別者。即彼因果故名彼因果。即於此中修之差別。修謂數習。即此數習於諸地中展轉殊勝故名差別即是十地。即于如是修差別中。增上戒者。謂十地中依戒而學故名增上戒。即諸菩薩所有律儀于諸不善無復作心。增上心者。謂在內心或即依心而學故名增上心。即諸三摩地。增上慧者。謂趣證慧故名增上慧。或依慧而學故名增上慧。即是無分別智。斷殊勝者。謂最勝品別自內棄捨煩惱及所知障。即是無住涅槃。智殊勝殊勝語者。謂無障智名智殊勝。彼無分別智有所對治。今此佛智已離一切障及隨眠。是名于彼無分別智佛智殊勝。

論曰。複次云何能顯由此所說十處。于聲聞乘曾不見說。唯大乘中處處見說。謂阿賴耶識說名所知依體。三種自性。一依他起自性。二遍計所執自性。三圓成實自性。說名所知相體。唯識性說名入所知相體。六波羅蜜多說名彼入因果體。菩薩十地說名彼因果修差別體。菩薩律儀說名此中增上戒體首楞伽摩虛

【現代漢語翻譯】現代漢語譯本：『爾』，指的是彼果智，因為它殊勝，所以稱為彼果智殊勝等等。『所知相』，是所知自性的意思。所知即是相，所以稱為所知相。說三種自性進入所知相，是指對於所知相，如果能夠進入或正確地進入，那就是唯識性。『彼入因果』，是指能夠進入彼（唯識理性），所以稱為彼入，也就是悟入唯識理性。因，指的是加行時，世間的佈施等波羅蜜多（paramita，到彼岸）。果，指的是通達時，出世間的佈施等波羅蜜多。『彼因果修差別』，就是彼因果，指的是在此之中的修習差別。修，指的是數數習行。這種數數習行在各個地中輾轉殊勝，所以稱為差別，也就是十地。在這樣的修習差別中，『增上戒』，指的是十地中依戒而學，所以稱為增上戒。也就是諸菩薩所有的律儀，對於各種不善不再有造作之心。『增上心』，指的是在內心，或者就是依心而學，所以稱為增上心。也就是各種三摩地（samadhi，禪定）。『增上慧』，指的是趣向證悟的智慧，所以稱為增上慧，或者依慧而學，所以稱為增上慧。也就是無分別智。『斷殊勝』，指的是以最殊勝的品類，徹底地捨棄煩惱和所知障。也就是無住涅槃（nirvana，寂滅）。『智殊勝殊勝語』，指的是無障礙的智慧，稱為智殊勝。彼無分別智有所對治，現在此佛智已經遠離一切障礙和隨眠，這稱為在彼無分別智上，佛智殊勝。

論曰：再者，如何能夠顯示由此所說的十處，在聲聞乘中從未見過宣說，唯獨在大乘中處處可見宣說？阿賴耶識（ālayavijñāna，藏識）被說成所知依體。三種自性：一、依他起自性（paratantra-svabhāva，緣起性）；二、遍計所執自性（parikalpita-svabhāva，虛妄分別性）；三、圓成實自性（parinispanna-svabhāva，真實性）。被說成所知相體。唯識性被說成入所知相體。六波羅蜜多被說成彼入因果體。菩薩十地被說成彼因果修差別體。菩薩律儀被說成此中增上戒體。

【English Translation】 English version: 'Er' refers to the resultant wisdom (phalajñāna), which is called 'superior resultant wisdom' because it is supreme. 'Aspect of the knowable' (jñeyākāra) means the self-nature of the knowable. The knowable is the aspect, hence it is called 'aspect of the knowable.' Saying that the three natures enter the aspect of the knowable means that if one can enter or correctly enter the aspect of the knowable, that is the nature of consciousness-only (vijñaptimātratā). 'Cause and effect of that entry' refers to being able to enter that (the principle of consciousness-only), hence it is called 'that entry,' which is the realization of the principle of consciousness-only. 'Cause' refers to the perfections (paramita) such as giving (dāna) during the stage of application (prayoga-marga). 'Effect' refers to the perfections such as supramundane giving during the stage of attainment (darśana-marga). 'Difference in the cultivation of that cause and effect' refers to that cause and effect, meaning the difference in cultivation within this. 'Cultivation' refers to repeated practice. This repeated practice becomes progressively superior in the various grounds (bhūmi), hence it is called 'difference,' which is the ten grounds. Within such difference in cultivation, 'superior morality' (adhisīla) refers to learning based on morality in the ten grounds, hence it is called superior morality. This refers to the precepts of all Bodhisattvas, who no longer have the intention to commit any unwholesome deeds. 'Superior mind' (adhicitta) refers to being in the inner mind or learning based on the mind, hence it is called superior mind. This refers to the various samadhis. 'Superior wisdom' (adhiprajñā) refers to wisdom that moves towards realization, hence it is called superior wisdom, or learning based on wisdom, hence it is called superior wisdom. This is non-discriminating wisdom (nirvikalpa-jñāna). 'Superior abandonment' (prahāna-viśeṣa) refers to completely abandoning afflictions (kleśa) and the obstructions to knowledge (jñeyāvaraṇa) with the most superior qualities. This is non-abiding nirvana. 'Superior wisdom, superior speech' refers to unobstructed wisdom, called superior wisdom. That non-discriminating wisdom has something to counteract it. Now, this Buddha-wisdom has already departed from all obstructions and latent tendencies (anuśaya). This is called the superiority of Buddha-wisdom over that non-discriminating wisdom.

The treatise says: Furthermore, how can it be shown that these ten topics mentioned here have never been spoken of in the Śrāvakayāna (the Vehicle of Hearers), but are seen everywhere in the Mahāyāna (the Great Vehicle)? The Ālayavijñāna is said to be the basis of what is knowable. The three natures: 1. The dependent nature (paratantra-svabhāva); 2. The completely imagined nature (parikalpita-svabhāva); 3. The perfectly established nature (parinispanna-svabhāva). These are said to be the substance of the aspect of the knowable. The nature of consciousness-only is said to be the substance of entering the aspect of the knowable. The six perfections are said to be the substance of the cause and effect of that entry. The ten grounds of the Bodhisattva are said to be the substance of the difference in the cultivation of that cause and effect. The precepts of the Bodhisattva are said to be the substance of superior morality within this.

空藏等諸三摩地說名此中增上心體。無分別智說名此中增上慧體。無住涅槃說名彼果斷體。三種佛身。一自性身。二受用身。三變化身。說名彼果智體。由此所說十處顯于大乘異聲聞乘。又顯最勝世尊但為菩薩宣說。是故應知但依大乘。諸佛世尊有十行相殊勝殊勝語。

釋曰。云何能顯者。是問何緣義。六波羅蜜多說名彼入因果體者。謂由唯識性入三自性時。世間施等波羅蜜多名清凈因。由能引發出世間故。入地已去即彼施等波羅蜜多成出世間。名清凈果。菩薩十地說名彼因果修差別體者。謂菩薩十地是前所說波羅蜜多。因果二位修差別性。無分別智說名此中增上慧體者。若諸聲聞離四顛倒分別名無分別。若諸菩薩離一切法分別名無分別。二無分別差別如是。無住涅槃說名彼果斷體者。謂三學果故名彼果。彼果即斷名彼果斷。此性名為彼果斷體。即是煩惱所知二障斷義三種佛身說名彼果智體者彼三學果故名彼果。彼果即智名彼果智。此性名為彼果智體。此中若無自性身應無法身。譬如眼根。若無法身應無受用身。譬如眼識。應知此中所依能依為同法喻。若無受用身。已入大地。諸菩薩眾應無受用法樂。若無受用法樂。菩提資糧應不圓滿。譬如見色。若無化身勝解行地諸菩薩眾。諸聲聞等劣勝解者。最初發趣皆不

【現代漢語翻譯】現代漢語譯本：空藏等各種三摩地，稱作此中增上心之本體。無分別智，稱作此中增上慧之本體。無住涅槃，稱作彼果斷之本體。三種佛身：一、自性身（Dharmakaya，法身），二、受用身（Sambhogakaya，報身），三、變化身（Nirmanakaya，應身），稱作彼果智之本體。由此所說的十處，彰顯了大乘不同於聲聞乘（Sravakayana，小乘）。又彰顯了最勝的世尊（Bhagavan，佛）只是為菩薩（Bodhisattva）宣說。因此應當知道，只有依據大乘，諸佛世尊才有十種行相殊勝的言語。

解釋說：『如何能夠彰顯呢？』這是詢問什麼緣故的意思。六波羅蜜多（Paramita，六度），稱作彼入因果之本體，是指由唯識性（Vijnaptimatra，唯識）進入三自性（Trisvabhava，三自性）時，世間的佈施等波羅蜜多，稱為清凈因，因為它能夠引發出世間法。進入初地（Bhumi，菩薩十地）之後，這些佈施等波羅蜜多就成為出世間法，稱為清凈果。菩薩十地，稱作彼因果修差別之本體，是指菩薩十地是前面所說的波羅蜜多，在因果二位上的修行差別性。無分別智，稱作此中增上慧之本體，是指如果聲聞（Sravaka，阿羅漢）遠離四顛倒（Viparyasa，四種錯誤的知見）的分別，就稱為無分別。如果菩薩遠離一切法的分別，就稱為無分別。這兩種無分別的差別就是這樣。無住涅槃，稱作彼果斷之本體，是指三學（Trisiksa，戒定慧）的果，所以稱為彼果。彼果就是斷，稱為彼果斷。這種性質稱為彼果斷之本體，也就是煩惱障（Klesavarana，煩惱障）和所知障（Jneyavarana，所知障）的斷除之義。三種佛身，稱作彼果智之本體，是指彼三學的果，所以稱為彼果。彼果就是智，稱為彼果智。這種性質稱為彼果智之本體。這裡，如果沒有自性身，就不應該有法身，譬如眼根。如果沒有法身，就不應該有受用身，譬如眼識。應當知道這裡所依和能依是相同的比喻。如果沒有受用身，已經進入大地的諸菩薩眾，就不應該有受用法樂。如果沒有受用法樂，菩提資糧就不應該圓滿，譬如見到顏色。如果沒有化身，勝解行地（Adhimukticaryabhumi，勝解行地）的諸菩薩眾，以及諸聲聞等劣勝解者，最初的發趣都不會。

【English Translation】 English version: The various Samadhis such as the Akashagarbha (Akashagarbha, space treasury) are called the essence of the enhanced mind in this context. Non-discriminating wisdom is called the essence of the enhanced wisdom in this context. Non-abiding Nirvana (Nirvana, liberation) is called the essence of the cessation of that fruit. The three Buddha bodies: 1. Svabhavakaya (Dharmakaya, the body of essence), 2. Sambhogakaya (Sambhogakaya, the body of enjoyment), 3. Nirmanakaya (Nirmanakaya, the body of transformation), are called the essence of the wisdom of that fruit. The ten aspects mentioned here reveal that the Mahayana (Mahayana, the Great Vehicle) is different from the Sravakayana (Sravakayana, the Hearer Vehicle). It also reveals that the most supreme Bhagavan (Bhagavan, the Blessed One) only preaches for Bodhisattvas (Bodhisattva, enlightenment being). Therefore, it should be known that only according to the Mahayana do the Buddhas, the World Honored Ones, have ten aspects of supremely excellent speech.

The explanation says: 'How can it be revealed?' This is asking what the reason is. The six Paramitas (Paramita, perfections) are called the essence of the cause and effect of that entry, meaning that when entering the three Svabhavas (Trisvabhava, three natures) through the nature of Vijnaptimatra (Vijnaptimatra, representation-only), the worldly Dana (Dana, giving) and other Paramitas are called the pure cause because they can lead to the arising of the supramundane. After entering the first Bhumi (Bhumi, ground), these Dana and other Paramitas become supramundane and are called the pure effect. The ten Bhumis of the Bodhisattva are called the essence of the difference in cultivation of that cause and effect, meaning that the ten Bhumis of the Bodhisattva are the difference in the cultivation of the Paramitas mentioned earlier in the two positions of cause and effect. Non-discriminating wisdom is called the essence of the enhanced wisdom in this context, meaning that if the Sravakas (Sravaka, hearers) are free from the discrimination of the four Viparyasas (Viparyasa, inversions), it is called non-discrimination. If the Bodhisattvas are free from the discrimination of all Dharmas (Dharma, teachings), it is called non-discrimination. The difference between these two non-discriminations is like this. Non-abiding Nirvana is called the essence of the cessation of that fruit, meaning that it is the fruit of the three Siksas (Trisiksa, trainings), so it is called that fruit. That fruit is cessation, so it is called the cessation of that fruit. This nature is called the essence of the cessation of that fruit, which is the meaning of the cessation of the two obscurations of Klesavarana (Klesavarana, afflictive obscurations) and Jneyavarana (Jneyavarana, cognitive obscurations). The three Buddha bodies are called the essence of the wisdom of that fruit, meaning that it is the fruit of those three Siksas, so it is called that fruit. That fruit is wisdom, so it is called the wisdom of that fruit. This nature is called the essence of the wisdom of that fruit. Here, if there is no Svabhavakaya, there should be no Dharmakaya, like the eye faculty. If there is no Dharmakaya, there should be no Sambhogakaya, like eye consciousness. It should be known that the dependent and the depended upon here are the same analogy. If there is no Sambhogakaya, the Bodhisattvas who have already entered the great Bhumis should not have the joy of enjoying the Dharma. If there is no joy of enjoying the Dharma, the accumulation of Bodhi (Bodhi, enlightenment) resources should not be complete, like seeing colors. If there is no Nirmanakaya, the Bodhisattvas in the Adhimukticaryabhumi (Adhimukticaryabhumi, stage of conviction), and the Sravakas and others with inferior conviction, would not have the initial inclination.

應有是故決定應有三身。顯于大乘異聲聞乘者。聲聞乘中不說此故。又顯最勝者。顯大乘中此亦最勝。

論曰。複次云何由此十相殊勝殊勝如來語故。顯于大乘真是佛語。遮聲聞乘是大乘性。由此十處於聲聞乘曾不見說。唯大乘中處處見說。謂此十處是最能引大菩提性。是善成立隨順無違。為能證得一切智智。此中二頌。

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

釋曰。此復云何謂復顯此所說十處。是最能引大菩提性。是善成立隨順無違。是最能引大菩提性者。是大菩提能引因義。是善成立者。謂由正理等量思擇如見導師所說道相。言隨順者。謂為證得勤修行時隨順住故。如隨導師所說正道隨順而住。言無違者。謂諸地中無障礙因。如隨導師所說道中無劫賊等所有障難。或復生死涅槃二種互不相違。復有異門。是最能引大菩提性者。謂此能引無戲論無分別智故。是善成立者。謂與四理不相違故。言隨順者。謂與三量不相違故。言無違者。非先隨順后相違故。如有頌言。

初任持愛悲　　后隨順不善　非黑白我見　　有益亦有損

為能證得一切智智者。謂於一切法中發生

【現代漢語翻譯】現代漢語譯本：因此，應當確定具有三種身（Trikaya）。這在大乘（Mahayana）中顯現出與聲聞乘（Śrāvakayāna）的不同，因為聲聞乘中沒有提到這一點。並且，這還顯現出最殊勝之處，即在大乘中，這也是最殊勝的。

論曰：再次，如何通過這十種殊勝的如來語（Tathāgatagarbha）的特性，顯現出大乘是真正的佛語，而遮止聲聞乘具有大乘的性質呢？因為這十個方面在聲聞乘中從未被提及，只在大乘中處處可見。也就是說，這十個方面是最能引導大菩提（Mahābodhi）之性的，是良好成立、隨順且無違背的，爲了能夠證得一切智智（Sarvākārajñāna）。這裡有兩首偈頌：

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

釋曰：這又是什麼呢？也就是說，再次顯現這所說的十個方面，是最能引導大菩提之性的，是良好成立、隨順且無違背的。『是最能引導大菩提之性』，是指大菩提的能引之因的意義。『是良好成立』，是指通過正理等量思擇，如同見到導師所說的道相。『言隨順者』，是指爲了證得而勤奮修行時，隨順安住的緣故，如同隨順導師所說的正道而安住。『言無違者』，是指在各個地（Bhumi）中沒有障礙之因，如同隨順導師所說的道中沒有劫賊等所有的障礙。或者，生死和涅槃兩種狀態互不相違背。還有不同的解釋，『是最能引導大菩提之性』，是指這能引導無戲論、無分別智的緣故。『是良好成立』，是指與四種道理不相違背的緣故。『言隨順者』，是指與三種量不相違背的緣故。『言無違者』，是指並非先隨順而後又相違背的緣故。如有一首偈頌說：

初任持愛悲，后隨順不善，非黑白我見，有益亦有損。

『爲了能夠證得一切智智者』，是指在一切法中發生。

【English Translation】 English version: Therefore, it should be determined that there are three bodies (Trikaya). This is manifested in the Mahayana, differing from the Śrāvakayāna, because it is not mentioned in the Śrāvakayāna. Furthermore, it also manifests the most supreme aspect, that within the Mahayana, this is also the most supreme.

Treatise: Furthermore, how is it that through these ten aspects of the superior Tathāgatagarbha speech, it is shown that the Mahayana is the true word of the Buddha, and that the Śrāvakayāna is prevented from having the nature of the Mahayana? Because these ten aspects have never been mentioned in the Śrāvakayāna, but are seen everywhere in the Mahayana. That is to say, these ten aspects are the most capable of leading to the nature of great Bodhi (Mahābodhi), are well-established, compliant, and without contradiction, in order to be able to attain Sarvākārajñāna (all-knowing wisdom). Here are two verses:

'The basis of what is to be known and the characteristics of what is to be known, the cause and result of entering into them, the difference in their practice, the three trainings, their result, cessation, and wisdom, are encompassed by the supreme vehicle, which is superior.' 'This is spoken of here, the rest are seen and not seen, thereby the most supreme cause of Bodhi, therefore it is accepted that the Mahayana is the true word of the Buddha, because of speaking of the ten aspects, it is superior.'

Explanation: What is this again? That is to say, to further reveal that these ten aspects that are spoken of are the most capable of leading to the nature of great Bodhi, are well-established, compliant, and without contradiction. 'Are the most capable of leading to the nature of great Bodhi' means that they are the cause that leads to great Bodhi. 'Are well-established' means that through reasoning and equal measure of contemplation, it is like seeing the characteristics of the path spoken of by the guide. 'The term compliant' means that when diligently practicing for attainment, it is because of dwelling in compliance, like dwelling in compliance with the correct path spoken of by the guide. 'The term without contradiction' means that in the various Bhumis (stages), there is no cause of obstruction, like there are no robbers or other obstacles in the path spoken of by the guide. Or, the two states of Samsara (birth and death) and Nirvana do not contradict each other. There is also a different explanation, 'Are the most capable of leading to the nature of great Bodhi' means that this is capable of leading to non-conceptual, non-discriminating wisdom. 'Are well-established' means that it does not contradict the four reasons. 'The term compliant' means that it does not contradict the three measures. 'The term without contradiction' means that it is not first compliant and then contradictory. As a verse says:

'Initially upholding love and compassion, later complying with unwholesomeness, not black and white self-view, there is benefit and also harm.'

'In order to be able to attain Sarvākārajñāna' means that it arises in all dharmas.

無上無間一切行相智故。善成立等復有餘義。謂善成立隨順無違展轉標釋。云何善成立。謂能隨順故。云何能隨順。謂無違轉故。

論曰。複次云何如是次第說此十處。謂諸菩薩于諸法因要先善已。方于緣起應得善巧。次後于緣所生諸法應善其相。善能遠離增益損減二邊過故。次後如是善修菩薩應正通達善所取相令從諸障心得解脫。次後通達所知相已。先加行位六波羅蜜多。由證得故應更成滿增上意樂得清凈故。次後清凈意樂所攝六波羅蜜多。於十地中分分差別。應勤修習謂要經三無數大劫。次後於三菩薩所學應令圓滿。既圓滿已彼果涅槃及與無上正等菩提。應現等證故說十處如是次第。

釋曰。云何如是次第說者。問謂諸菩薩于諸法因要先善已廣說。乃至彼果涅槃及與無上正等菩提應現等證故者。答要先了知諸法因已。後於緣起方得善巧。必有因故果得生起非自在等。由此能得因果兩智。次後于因所生諸法應了其相。何等為相。謂實無有遍計所執。定執為有名為增益。增益無故損減實有圓成實性。遠離如是二邊過失故名善巧。次於如是所取諸相。由唯識性應正通達得無障礙。次於隨順入唯識性。世俗所證世間六種波羅蜜多。由勝義故應更證得。是應修作清凈增上意樂攝義。次於十地分分差別應勤修習。

【現代漢語翻譯】現代漢語譯本：因為無上無間的一切行相智，所以善成立等還有其他的意義。所謂的善成立是指隨順而不違背，輾轉地標示和解釋。什麼是善成立呢？就是能夠隨順。什麼叫做能夠隨順呢？就是沒有違背和轉化。

論曰：再次，為什麼要按照這樣的次第來說這十個處所呢？因為菩薩對於諸法的因，要先善於瞭解之後，才能對於緣起得到善巧。然後對於緣所生的諸法，應該善於瞭解它們的相狀，善於遠離增益和損減這兩種邊見的過失。然後，像這樣善於修行的菩薩，應該正確通達善所取的相，從而使心從各種障礙中解脫出來。然後，在通達所知相之後，先前在加行位所修的六波羅蜜多（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧），因為證得的緣故，應該更加圓滿，因為增上意樂得到清凈的緣故。然後，由清凈意樂所攝持的六波羅蜜多，在十地（Ten Bhūmis，菩薩修行的十個階段）中各有差別，應該勤奮修習，也就是要經過三個無數大劫。然後，對於三菩薩所學（Three Bodhisattva trainings，戒、定、慧）應該使其圓滿。圓滿之後，他們的果報涅槃（Nirvana，解脫）以及無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），應該顯現並證得，所以說這十個處所是按照這樣的次第排列的。

釋曰：為什麼按照這樣的次第來說呢？（問）因為菩薩對於諸法的因，要先善於瞭解之後（廣說），乃至他們的果報涅槃以及無上正等菩提應該顯現並證得（答）。要先了解諸法的因之後，才能對於緣起得到善巧。因為必定有因，果才能生起，而不是自在天等所能決定的。由此能夠得到因果兩種智慧。然後，對於因所生的諸法，應該瞭解它們的相狀。什麼是相狀呢？就是實際上沒有遍計所執（Parikalpita，虛妄分別），如果一定執著為有，就叫做增益。因為增益了沒有的，所以就損減了實際存在的圓成實性（Pariniṣpanna，圓滿成就的真實自性）。遠離像這樣的兩種邊見過失，所以叫做善巧。然後，對於像這樣所取的各種相，應該通過唯識性（Vijñaptimātratā，萬法唯識）來正確通達，從而得到沒有障礙的智慧。然後，對於隨順進入唯識性的世俗所證，世間的六種波羅蜜多，因為勝義諦的緣故，應該更加證得。這是應該修作的清凈增上意樂所包含的意義。然後，對於十地中各有差別的修行，應該勤奮修習。

【English Translation】 English version: Because of the unsurpassed and uninterrupted all-aspect wisdom, 'skillful establishment' and others have further meanings. 'Skillful establishment' means being compliant without contradiction, indicating and explaining in a roundabout way. What is 'skillful establishment'? It means being able to comply. What does it mean to be able to comply? It means without contradiction or transformation.

Treatise: Furthermore, why are these ten places spoken of in such an order? It is because Bodhisattvas must first be skilled in the causes of all dharmas before they can become skillful in dependent origination (Pratītyasamutpāda, dependent arising). Then, they should be skilled in the characteristics of the dharmas arising from conditions, being able to avoid the faults of the two extremes of augmentation and diminution. Then, Bodhisattvas who have cultivated in this way should correctly understand the well-grasped characteristics, so that their minds can be liberated from all obstacles. Then, after understanding the characteristics of what is known, the six Pāramitās (Six Pāramitās, giving, morality, patience, diligence, meditation, wisdom) previously cultivated in the stage of application should be further perfected because of attainment, and because the superior intention is purified. Then, the six Pāramitās, which are encompassed by the pure intention and have different distinctions in the Ten Bhūmis (Ten Bhūmis, ten stages of Bodhisattva practice), should be diligently cultivated, which means going through three countless great kalpas. Then, the Three Bodhisattva trainings (Three Bodhisattva trainings, morality, concentration, wisdom) should be perfected. Once perfected, their resultant Nirvana (Nirvana, liberation) and Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment) should be manifested and realized. Therefore, the ten places are spoken of in such an order.

Explanation: Why are they spoken of in such an order? (Question) Because Bodhisattvas must first be skilled in the causes of all dharmas (extensive explanation), up to their resultant Nirvana and unsurpassed complete enlightenment should be manifested and realized (Answer). One must first understand the causes of all dharmas before one can become skillful in dependent origination. Because there must be a cause, the result can arise, and it is not determined by Ishvara (自在天) or others. From this, one can obtain the two wisdoms of cause and effect. Then, one should understand the characteristics of the dharmas arising from causes. What are the characteristics? It is that there is actually no Parikalpita (Parikalpita, conceptual construction). If one insists on clinging to it as existent, it is called augmentation. Because one augments what does not exist, one diminishes the actually existing Pariniṣpanna (Pariniṣpanna, perfectly accomplished reality). Avoiding such faults of the two extremes is called skillful. Then, for such grasped characteristics, one should correctly understand through Vijñaptimātratā (Vijñaptimātratā, mind-only), thereby obtaining unobstructed wisdom. Then, for the worldly attainments that accord with entering mind-only, the six Pāramitās of the world should be further attained because of the ultimate truth. This is the meaning encompassed by the pure superior intention that should be cultivated. Then, one should diligently cultivate the different practices in the Ten Bhūmis.

謂要經三無數大劫。非如聲聞極疾三生。勤修對治便證解脫。次後即于如是修中增上戒等。菩薩三學應令圓滿。最後于彼學果涅槃。煩惱水斷及與無上正等菩提。三種佛身應現等證故。說十處如是次第。

論曰。又此說中一切大乘皆得究竟。

釋曰。一切大乘齊此究竟。何以故。若欲說緣起即入阿賴耶識攝。若欲說諸相即入三自性攝。若欲說證得即入唯識性攝。若欲說波羅蜜多即入波羅蜜多攝。若欲說諸地即入諸地攝。若欲說諸學即入諸學攝。若欲說斷及智即入無住涅槃及三種佛身攝。齊是名為一切佛語。是故但說如此次第。

攝大乘論釋所知依分第二之一

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

無始時來界　　一切法等依　由此有諸趣　　及涅槃證得

釋曰。此中能證阿賴耶識。其體定是阿賴耶識。阿笈摩者。謂薄伽梵即初所說阿毗達磨大乘經中說如是頌。界者謂因。是一切法等所依止。現見世間于金礦等說界名故。由此是因故一切法等所依止因。體即是所依止義。由此有者由一切法等所依有。諸趣者。于生死中所有諸趣。趣者謂異熟果。由此果故或是頑愚瘖啞種類。或有勢力能了善說惡說法義。

【現代漢語翻譯】現代漢語譯本：菩薩需要經歷三大阿僧祇劫（asamkhya kalpa，無數大劫）。不像聲聞乘（sravaka，小乘佛教徒）那樣，最快只需三生，勤奮修行對治煩惱就能證得解脫。之後，就在這樣的修行中增進戒律等修持。菩薩的三學（trisiksa，戒、定、慧）應當圓滿。最終，在這些修學的果報——涅槃（nirvana，解脫）中，煩惱之水斷絕，並且證得無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺），三種佛身（trikaya，法身、報身、應身）應時顯現並證得。因此，經文才說這十個階段是這樣的次第。

論曰：而且，這種說法中，一切大乘（Mahayana，大乘佛教）都能達到究竟。

釋曰：一切大乘到這裡就達到究竟。為什麼呢？如果想說緣起（pratityasamutpada，因緣生法），就歸入阿賴耶識（alayavijnana，藏識）的範疇。如果想說諸相（laksana，現象），就歸入三自性（trisvabhava，遍計所執性、依他起性、圓成實性）的範疇。如果想說證得，就歸入唯識性（vijnaptimatra，唯識的體性）的範疇。如果想說波羅蜜多（paramita，到彼岸），就歸入波羅蜜多的範疇。如果想說諸地（bhumi，菩薩修行的階位），就歸入諸地的範疇。如果想說諸學（siksa，學習），就歸入諸學的範疇。如果想說斷除和智慧，就歸入無住涅槃（apratisthita-nirvana，不住于生死和涅槃的境界）和三種佛身的範疇。總而言之，這些就是佛陀所說的一切。所以，經文只是說了這樣的次第。

《攝大乘論釋》所知依分第二之一

論曰：這裡最初先說所知依，也就是阿賴耶識。世尊（bhagavan，佛陀）在何處說阿賴耶識名為阿賴耶識呢？就是在薄伽梵于《阿毗達磨大乘經》（Abhidharma-Mahayana-sutra，論藏大乘經典）的偈頌中說的：

『無始時來界，一切法等依，由此有諸趣，及涅槃證得。』

釋曰：這裡能夠證明阿賴耶識，它的本體一定是阿賴耶識。阿笈摩（agama，聖教）就是指薄伽梵在最初所說的《阿毗達磨大乘經》中說的這個偈頌。『界』指的是因，是一切法等所依止的。現在世間對於金礦等，也說『界』這個名稱。因為這個『界』是因，所以是一切法等所依止的因，本體就是所依止的意義。『由此有』，是因為一切法等所依止而有。『諸趣』，指的是在生死輪迴中的所有諸趣（gati，輪迴的道途）。趣指的是異熟果（vipaka-phala，果報）。由於這種果報，有的是愚笨瘖啞的種類，有的則有能力理解、善於講述正確的佛法和錯誤的說法。

【English Translation】 English version: It is said that Bodhisattvas need to go through three great asamkhya kalpas (asamkhya kalpa, countless great eons). Unlike Sravakas (sravaka, Hinayana Buddhists), who can attain liberation in as little as three lifetimes through diligent practice and overcoming afflictions. After that, they enhance their practice of precepts and other disciplines. The three trainings (trisiksa, morality, concentration, and wisdom) of a Bodhisattva should be perfected. Finally, in the fruition of these trainings—Nirvana (nirvana, liberation)—the water of afflictions is cut off, and they attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and the three bodies of the Buddha (trikaya, Dharmakaya, Sambhogakaya, and Nirmanakaya) manifest and are realized accordingly. Therefore, the scriptures say that these ten stages are in this order.

Treatise says: Moreover, in this teaching, all of Mahayana (Mahayana, Great Vehicle Buddhism) can reach ultimate fulfillment.

Explanation says: All of Mahayana reaches ultimate fulfillment here. Why? If one wants to talk about dependent origination (pratityasamutpada, dependent arising), it falls into the category of Alaya-vijnana (alayavijnana, store consciousness). If one wants to talk about characteristics (laksana, phenomena), it falls into the category of the three natures (trisvabhava, parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava). If one wants to talk about attainment, it falls into the category of the nature of Vijnaptimatra (vijnaptimatra, consciousness-only). If one wants to talk about Paramitas (paramita, perfections), it falls into the category of Paramitas. If one wants to talk about the Bhumis (bhumi, stages of Bodhisattva practice), it falls into the category of the Bhumis. If one wants to talk about the trainings (siksa, learning), it falls into the category of the trainings. If one wants to talk about cessation and wisdom, it falls into the category of Non-abiding Nirvana (apratisthita-nirvana, a state that does not dwell in either samsara or nirvana) and the three bodies of the Buddha. In short, these are all the teachings of the Buddha. Therefore, the scriptures only mention this order.

Commentary on the Compendium of the Mahayana, Second Part on the Basis of What is to be Known, Part One

Treatise says: Here, we first discuss the basis of what is to be known, which is the Alaya-vijnana. Where did the World Honored One (bhagavan, Buddha) say that Alaya-vijnana is called Alaya-vijnana? It is in the verses of the Abhidharma-Mahayana-sutra (Abhidharma-Mahayana-sutra, Abhidharma Mahayana Sutra) spoken by the Bhagavan:

'The realm from beginningless time, is the basis of all dharmas. From this, there are all destinies, and the attainment of Nirvana.'

Explanation says: Here, what can prove the Alaya-vijnana, its essence must be the Alaya-vijnana. Agama (agama, sacred teachings) refers to the verses spoken by the Bhagavan in the initially mentioned Abhidharma-Mahayana-sutra. 'Realm' refers to the cause, which is the basis of all dharmas. In the present world, the name 'realm' is also used for gold mines and the like. Because this 'realm' is the cause, it is the cause upon which all dharmas depend, and its essence is the meaning of that upon which they depend. 'From this, there are' means that there are things that depend on all dharmas. 'Destinies' refers to all the destinies (gati, paths of rebirth) in samsara. Destiny refers to the Vipaka-phala (vipaka-phala, result of karma). Because of this result, some are foolish and mute, while others have the ability to understand, are good at explaining the correct Dharma, and are also able to explain incorrect teachings.

或能證得上勝證得。又為煩惱所依止性。由此故有猛利煩惱長時煩惱。如是四種異熟差別所依止故。無有堪能。應知翻此名有堪能。非唯諸趣由此而有。亦由此故證得涅槃。要由有雜染方得涅槃故。

論曰。即於此中復說頌言。

由攝藏諸法　　一切種子識　故名阿賴耶　　勝者我開示

釋曰。已引阿笈摩證阿賴耶識。是所知依體。復引阿笈摩證阿賴耶識名阿賴耶識。於此頌中由第二句釋第一句。勝者即是諸菩薩眾。

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

釋曰。今訓此識阿賴耶名。一切有生者。諸有生類皆名有生。雜染品法者。是遮清凈義于中轉故名為攝藏。或諸有情攝藏此識為自我者。是執取義。

論曰。複次此識亦名阿陀那識。此中阿笈摩者如解深密經說。

阿陀那識甚深細　　一切種子如瀑流　我于凡愚不開演　　恐彼分別執為我

釋曰。復引解深密經。即此阿笈摩中。佛告廣慧菩薩摩訶薩曰。廣慧當知。於六趣生死。彼彼有情墮彼彼有情眾中。或在卵生。或在胎生。或在濕生。或在化生。身份生起

【現代漢語翻譯】現代漢語譯本：或者能夠因此證得上勝證得（殊勝的證悟）。又因為是煩惱所依止的自性，因此產生猛烈的煩惱和長久的煩惱。像這樣，由於是四種異熟差別所依止的緣故，就沒有堪能（能力）。應該知道，與此相反就叫做有堪能。不僅僅是各個趣（輪迴的道）由此而有，也由此證得涅槃。要通過有雜染（不清凈）才能獲得涅槃。

論曰：就在這裡又說了一個偈頌：

『由攝藏諸法，一切種子識，故名阿賴耶（ālaya，藏識），勝者我開示。』

釋曰：已經引用阿笈摩（āgama，聖教）證明阿賴耶識是所知依體（認識的對象），又引用阿笈摩證明阿賴耶識名為阿賴耶識。在這個偈頌中，由第二句解釋第一句。勝者就是指諸菩薩眾。

論曰：像這樣，暫且引用阿笈摩證明，又因為什麼緣故這個識被稱為阿賴耶識呢？因為一切有生的雜染品法，都於此攝藏作為果性。又因為這個識于彼攝藏作為因性。所以才說名為阿賴耶識。或者因為諸有情攝藏這個識作為自我。所以說名為阿賴耶識。

釋曰：現在解釋這個識的阿賴耶名稱。一切有生者，各種有生之類都叫做有生。雜染品法是指遮蔽清凈的意義，于其中運轉，所以名為攝藏。或者諸有情攝藏這個識作為自我，是指執取的意義。

論曰：再次，這個識也叫做阿陀那識（ādanavijñāna，執持識）。這其中的阿笈摩，如《解深密經》所說：

『阿陀那識甚深細，一切種子如瀑流，我于凡愚不開演，恐彼分別執為我。』

釋曰：再次引用《解深密經》。就在這個阿笈摩中，佛告訴廣慧菩薩摩訶薩說：廣慧，你應該知道，在六趣（六道）生死中，那些有情墮入各種有情眾中，或者在卵生，或者在胎生，或者在濕生，或者在化生，身份生起。

【English Translation】 English version: Or, it can be proven to attain the superior attainment. Moreover, it is the nature upon which afflictions rely. Therefore, there are intense afflictions and prolonged afflictions. Thus, because it is the basis upon which the four kinds of Vipāka (異熟, results of actions) differences rely, there is no capability. It should be known that the opposite of this is called having capability. Not only do the various Gati (趣, realms of existence) exist because of this, but also Nirvana (涅槃, liberation) is attained because of this. Nirvana is attained through having defilements.

Treatise says: Within this, a verse is spoken again:

'Because it collects all Dharmas (法, phenomena), the seed consciousness, therefore it is called Ālaya (阿賴耶, storehouse consciousness), the Victorious One reveals to me.'

Explanation says: The Āgama (阿笈摩, scriptures) has already been cited to prove that the Ālaya consciousness is the basis of what is knowable. The Āgama is cited again to prove that the Ālaya consciousness is named Ālaya consciousness. In this verse, the first line is explained by the second line. The Victorious One refers to the Bodhisattvas (菩薩, enlightened beings).

Treatise says: Like this, the Āgama is cited for the time being to prove, and for what reason is this consciousness called Ālaya consciousness? Because all impure Dharmas that arise are collected in this as the nature of the result. Also, because this consciousness collects in that as the nature of the cause. Therefore, it is said to be named Ālaya consciousness. Or because sentient beings collect this consciousness as the self. Therefore, it is said to be named Ālaya consciousness.

Explanation says: Now, the name Ālaya of this consciousness is explained. 'All that arises' means that all kinds of beings that arise are called 'arising'. 'Impure Dharmas' refers to obscuring the meaning of purity, revolving within it, therefore it is called 'collecting'. Or 'sentient beings collect this consciousness as the self' refers to the meaning of grasping.

Treatise says: Furthermore, this consciousness is also called Ādanavijñāna (阿陀那識, grasping consciousness). The Āgama in this is as said in the Saṃdhinirmocana Sūtra (解深密經, Explanation of the Profound Secrets Sutra):

'The Ādanavijñāna is very deep and subtle, all seeds are like a waterfall, I do not reveal it to ordinary fools, for fear that they will discriminate and grasp it as the self.'

Explanation says: The Saṃdhinirmocana Sūtra is cited again. In this Āgama, the Buddha told the Bodhisattva Mahāsattva (菩薩摩訶薩, great being bodhisattva) Guǎnghuì (廣慧, Wide Wisdom): Guǎnghuì, you should know that in the Saṃsāra (生死, cycle of rebirth) of the six Gatis (趣, realms), those sentient beings fall into various sentient beings, either in egg-birth, or in womb-birth, or in moisture-birth, or in transformation-birth, the body arises.

。于中最初一切種子心識成熟。展轉和合增長廣大。依二執受。一者有色諸根及所依執受。二者相名分別言說戲論習氣執受。有色界中具二執受。無色界中不具二種。廣慧。此識亦名阿陀那識。何以故。由此識于身隨逐執持故。亦名阿賴耶識。何以故。由此識于身攝受藏隱同安危義故。亦名為心。何以故。由此識色聲香味觸等積集滋長故。廣慧。阿陀那識為依止為建立故。六識身轉謂眼識耳鼻舌身意識。此中有識眼及色為緣生眼識。與眼識俱隨行。同時同境有分別意識轉。有識耳鼻舌身及聲香味觸為緣生。耳鼻舌身識與耳鼻舌身識俱隨行。同時同境有分別意識轉。廣慧。若於爾時一眼識轉即於此時唯有一分別意識。與眼識同所行轉。若於爾時二三四五諸識身轉。即於此時唯有一分別意識。與五識身同所行轉。廣慧。譬如大瀑水流。若有一浪生緣現前唯一浪轉。若二若多浪生緣現前有多浪轉。然此瀑水自類恒流無斷無盡。又如善凈鏡面。若有一影生緣現前唯一影起。若二若多影生緣現前有多影起。非此鏡面轉變為影。亦無受用減儘可得。如是廣慧。由似瀑流阿陀那識為依止為建立故。若於爾時有一眼識生緣現前。即於此時一眼識轉。若於爾時乃至有五識身生緣現前。即於此時五識身轉。廣慧如是菩薩雖由法住智為依止為

【現代漢語翻譯】現代漢語譯本：其中最初一切種子心識成熟，輾轉和合增長廣大，依靠兩種執受：第一是有色諸根以及它們所依賴的執受；第二是相、名、分別、言說戲論的習氣執受。有（指有根身）中具有兩種執受，無（指無根身）中不具有這兩種執受。廣慧（指提問者名）。這個識也叫做阿陀那識（Ādāna-vijñāna，執持識），為什麼呢？因為這個識對於身體隨逐執持的緣故。也叫做阿賴耶識（Ālaya-vijñāna，藏識），為什麼呢？因為這個識對於身體攝受、藏隱，共同安危的緣故。也叫做心，為什麼呢？因為這個識色、聲、香、味、觸等積集滋長的緣故。廣慧。阿陀那識作為依止和建立的基礎，六識身才能運轉，也就是眼識、耳識、鼻識、舌識、身識、意識。這裡面，有識、眼和色作為緣，產生眼識，與眼識一同隨行，同時同境有分別意識運轉。有識、耳、鼻、舌、身以及聲、香、味、觸作為緣，產生耳識、鼻識、舌識、身識，與耳識、鼻識、舌識、身識一同隨行，同時同境有分別意識運轉。廣慧。如果在某個時候一個眼識運轉，那麼在這個時候就只有一個分別意識與眼識一同運轉。如果在某個時候二、三、四、五種識身運轉，那麼在這個時候就只有一個分別意識與五識身一同運轉。廣慧。譬如巨大的瀑布水流，如果有一個浪產生的因緣出現，就只有一個浪運轉；如果有兩個或多個浪產生的因緣出現，就有多個浪運轉。然而這瀑布水流自身種類恒常流動，沒有斷絕沒有窮盡。又如善於照物的乾淨鏡面，如果有一個影像產生的因緣出現，就只有一個影像生起；如果有兩個或多個影像產生的因緣出現，就有多個影像生起。不是這鏡面轉變為影像，也沒有受用減損可以得到。像這樣，廣慧。由於像瀑布水流一樣的阿陀那識作為依止和建立的基礎，如果在某個時候有一個眼識產生的因緣出現，那麼在這個時候就有一個眼識運轉；如果在某個時候乃至有五識身產生的因緣出現，那麼在這個時候就有五識身運轉。廣慧，像這樣菩薩雖然由於法住智作為依止和建立的基礎

【English Translation】 English version: Within it, the initial consciousness of all seeds matures, gradually combining and growing extensively, relying on two kinds of grasping: first, the grasping of the physical sense organs and their support; second, the grasping of habits related to characteristics, names, discriminations, verbal expressions, and playful discussions. The 'having' (referring to having sense organs) possesses both kinds of grasping, while the 'not having' (referring to lacking sense organs) does not possess these two kinds. Guanghui (name of the questioner). This consciousness is also called Ādāna-vijñāna (grasping consciousness), why? Because this consciousness constantly follows and grasps the body. It is also called Ālaya-vijñāna (storehouse consciousness), why? Because this consciousness receives, conceals, and shares the same safety and danger with the body. It is also called mind, why? Because this consciousness accumulates and nourishes forms, sounds, smells, tastes, tactile sensations, and so on. Guanghui. With Ādāna-vijñāna as the basis for reliance and establishment, the six consciousnesses can function, namely, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Here, with consciousness, eye, and form as conditions, eye consciousness arises, accompanying eye consciousness, and at the same time, in the same realm, there is discriminating mind consciousness functioning. With consciousness, ear, nose, tongue, body, and sound, smell, taste, touch as conditions, ear consciousness, nose consciousness, tongue consciousness, body consciousness arise, accompanying ear consciousness, nose consciousness, tongue consciousness, body consciousness, and at the same time, in the same realm, there is discriminating mind consciousness functioning. Guanghui. If at a certain time one eye consciousness is functioning, then at this time there is only one discriminating mind consciousness functioning together with the eye consciousness. If at a certain time two, three, four, or five sense consciousnesses are functioning, then at this time there is only one discriminating mind consciousness functioning together with the five sense consciousnesses. Guanghui. For example, like a great waterfall, if the condition for one wave to arise is present, then only one wave functions; if the conditions for two or more waves to arise are present, then multiple waves function. However, this waterfall's own kind constantly flows without interruption or end. Also, like a clean and clear mirror surface, if the condition for one image to arise is present, then only one image arises; if the conditions for two or more images to arise are present, then multiple images arise. It is not that the mirror surface transforms into the images, nor is there any consumption or depletion to be found. Like this, Guanghui. Because the Ādāna-vijñāna, like a waterfall, serves as the basis for reliance and establishment, if at a certain time the condition for one eye consciousness to arise is present, then at this time one eye consciousness functions; if at a certain time even the conditions for five sense consciousnesses to arise are present, then at this time the five sense consciousnesses function. Guanghui, in this way, although Bodhisattvas rely on and establish themselves through the wisdom of abiding in the Dharma.

建立故。於心意識秘密善巧。然諸如來不齊於此施設彼為於心意識一切秘密善巧菩薩。廣慧。若諸菩薩于內各別如實不見阿陀那不見阿陀那識。不見阿賴耶不見阿賴耶識。不見積集不見心。不見眼色及眼識。不見耳聲及耳識。不見鼻香及鼻識。不見舌味及舌識。不見身觸及身識。不見意法及意識。是名勝義善巧菩薩。如來施設彼為勝義善巧菩薩。廣慧。齊此名為於心意識一切秘密善巧菩薩。如來齊此施設彼為於心意識一切秘密善巧菩薩。此伽他中重顯彼義。阿陀那識者。所釋異名。甚深細者。難了知故。一切種子如瀑流者。次第轉故一切種子剎那展轉如瀑水流相續轉故。恐彼分別執為我者。一行相轉故分別執可得。

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

釋曰。執受一切有色諸根故者。所以者何。有色諸根由此執受。盡壽隨轉用此為釋。謂由眼等有色諸根阿賴耶識所攝受故。非如死身青瘀等位。若至死時此舍離故。彼即便有青瘀等位。是故定知此執受故乃至壽限彼不失壞。一切自體取所依故者。又于相續正結生時取彼生故。執受自體。用此為

【現代漢語翻譯】現代漢語譯本建立的緣故。對於心意識的秘密善巧。然而諸如來不完全以此來施設，稱他們為對於心意識一切秘密善巧的菩薩。廣慧（菩薩名）。如果諸菩薩在內心各自如實地不見阿陀那（執持）不見阿陀那識（執持識）。不見阿賴耶（藏）不見阿賴耶識（藏識）。不見積集不見心。不見眼色及眼識。不見耳聲及耳識。不見鼻香及鼻識。不見舌味及舌識。不見身觸及身識。不見意法及意識。這被稱為勝義善巧菩薩。如來施設他們為勝義善巧菩薩。廣慧（菩薩名）。到此為止，被稱為對於心意識一切秘密善巧的菩薩。如來到此為止施設他們為對於心意識一切秘密善巧的菩薩。這段伽他中再次顯明那個意義。阿陀那識（執持識）是所解釋的異名。甚深細微是因為難以瞭解。一切種子如瀑布流動是因為次第轉變的緣故，一切種子剎那間展轉，如瀑布水流相續轉變的緣故。恐怕他們分別執著為我，是因為一行相轉變的緣故，分別執著可以獲得。

論曰：什麼緣故這個識也又被說為阿陀那識（執持識）？因為執受一切有色根的緣故。一切自體取所依的緣故。什麼原因呢？有色諸根由此執受，沒有失壞，盡壽命隨之運轉。又在相續正確結生的時候，取那個生，執受自體。因此這個識也又被說為阿陀那識（執持識）。

釋曰：執受一切有色諸根的緣故，什麼原因呢？有色諸根由此執受，盡壽命隨之運轉，用這個來解釋。說的是由於眼等有色諸根被阿賴耶識（藏識）所攝受的緣故，不像死屍青瘀等狀態。如果到了死亡的時候，這個阿賴耶識（藏識）舍離的緣故，他們便會有青瘀等狀態。因此一定知道這個執受的緣故，乃至壽命的期限，他們不會失壞。一切自體取所依的緣故，又在相續正確結生的時候，取那個生，執受自體，用這個來解釋。

【English Translation】 English version Established because of this. With skillful means regarding the secrets of mind, consciousness, and awareness. However, all Tathagatas do not uniformly designate them as Bodhisattvas who are perfectly skilled in all the secrets of mind, consciousness, and awareness. Guanghui (Name of a Bodhisattva). If Bodhisattvas do not truly see the Adana (grasping) within themselves, do not see the Adana-vijnana (grasping consciousness), do not see the Alaya (storehouse), do not see the Alaya-vijnana (storehouse consciousness), do not see accumulation, do not see the mind, do not see the eye, form, and eye-consciousness, do not see the ear, sound, and ear-consciousness, do not see the nose, smell, and nose-consciousness, do not see the tongue, taste, and tongue-consciousness, do not see the body, touch, and body-consciousness, do not see the mind, dharma, and mind-consciousness, they are called Bodhisattvas skilled in ultimate meaning. The Tathagata designates them as Bodhisattvas skilled in ultimate meaning. Guanghui (Name of a Bodhisattva). Up to this point, they are called Bodhisattvas perfectly skilled in all the secrets of mind, consciousness, and awareness. The Tathagata designates them up to this point as Bodhisattvas perfectly skilled in all the secrets of mind, consciousness, and awareness. This gatha further clarifies that meaning. Adana-vijnana (grasping consciousness) is a different name that is explained. It is very deep and subtle because it is difficult to understand. All seeds are like a flowing waterfall because they transform in sequence. All seeds transform momentarily, like a continuous flow of waterfall. Fearing that they will discriminate and cling to it as 'I', it is because of the transformation of one aspect that discrimination and clinging can be obtained.

Treatise says: For what reason is this consciousness also called Adana-vijnana (grasping consciousness)? Because it grasps all material roots. Because it is the basis for taking all self-entities. What is the reason? Material roots are grasped by this, without loss or damage, and continue to function throughout life. Also, when correctly connecting to rebirth in the continuum, it takes that birth, grasping the self-entity. Therefore, this consciousness is also called Adana-vijnana (grasping consciousness).

Explanation says: Because it grasps all material roots, what is the reason? Material roots are grasped by this, and continue to function throughout life, using this to explain. It means that because material roots such as the eyes are embraced by the Alaya-vijnana (storehouse consciousness), they are not like the cyanotic state of a dead body. If it reaches the time of death, because this Alaya-vijnana (storehouse consciousness) abandons them, they will have cyanotic states. Therefore, it is definitely known that because of this grasping, they will not be damaged until the limit of life. Because it is the basis for taking all self-entities, also when correctly connecting to rebirth in the continuum, it takes that birth, grasping the self-entity, using this to explain.

釋。謂由此識是相續識故。于相續正結生時能攝受生一期自體。亦為此識之所攝受。由阿賴耶識中一期自體熏習住故。彼體起故說名彼生。受彼生故名取彼生。由能取故執受自體。以是義故阿賴耶識。亦復說名阿陀那識。

論曰。此亦名心。如世尊說心意識三。此中意有二種第一與作等無間緣所依止性。無間滅識能與意識作生依止。第二染污意與四煩惱恒共相應。一者薩迦耶見。二者我慢。三者我愛。四者無明。此即是識雜染所依。識復由彼第一依生。第二雜染了別境義故。等無間義故思量義故。意成二種。

釋曰。此亦名心者。阿賴耶識即是心體。意識二義差別可得。當知心義亦有差別。顯示此故此中與作等無間緣因性。謂無間滅識與意識為因是第一意。由四煩惱常所染污。

是第二意。此中薩迦耶見者。謂執我性。由此勢力便起我慢。恃我我所而自高舉。于實無我起有我貪。名為我愛。如是三種無明為因。言無明者。即是無智識。復由彼第一依生。第二雜染者。謂無間滅識說名為意。與將生識容受處所故作生依。第二染污意為雜染所依。以于善心中亦執有我故。了別境義故。等無間義故思量義故。意成二種者。謂於此中由取境義說名為識。由與處義名第一意。由執我等成雜染義名第二意。

【現代漢語翻譯】現代漢語譯本解釋說，因為這個識是相續識的緣故，在相續的正確結生時，能夠攝受一生期的自體（指個體生命）。也為此識所攝受，因為阿賴耶識中一生期的自體被熏習並安住的緣故。那個自體生起，所以稱為『彼生』。領受那個生，所以稱為『取彼生』。由於能夠取，所以執受自體。因為這個緣故，阿賴耶識也稱為阿陀那識（執持識）。

論中說，這個也叫做『心』。如世尊所說，『心、意、識』三種。這裡『意』有兩種：第一種是作為等無間緣（直接的、無間隔的因緣）的所依止性，即無間滅識（剛滅去的識）能夠作為意識生起的依止。第二種是染污意，與四種煩惱恒常相應，即薩迦耶見（身見，認為五蘊和合的身體是真實的我）、我慢（因認為有『我』而產生的傲慢）、我愛（對『我』的貪愛）和無明（對事物真相的迷惑）。這即是識的雜染所依。識又由此第一種『意』而生，由第二種雜染『意』而了別境，因為等無間義的緣故，因為思量的緣故，『意』成就兩種。

解釋說，『此亦名心』，阿賴耶識就是心的本體，意識二者的意義差別是可以得到的，應當知道心的意義也有差別。顯示這個緣故，這裡作為等無間緣的因性，即無間滅識作為意識的因是第一種『意』。由四種煩惱常常染污，是第二種『意』。這裡『薩迦耶見』，是指執著于『我』的性質。由此勢力的作用，便生起我慢，憑藉『我』和『我所』而自高自大。對於實際上沒有『我』，卻生起有『我』的貪愛，稱為『我愛』。像這樣三種煩惱以無明為因。所說的『無明』，就是沒有智慧。識又由此第一種『意』而生，由第二種雜染『意』，是指無間滅識被稱為『意』，與將要生起的識容受處所，作為生起的依止。第二種染污意是雜染的所依，因為在善心中也執著有『我』的緣故。了別境義的緣故，等無間義的緣故，思量義的緣故，『意』成就兩種，是指在此中，由取境的意義，稱為『識』，由與處所的意義，稱為第一種『意』，由執著『我』等成就雜染的意義，稱為第二種『意』。

【English Translation】 English version Explanation: Because this consciousness is a continuous consciousness, it can, at the moment of proper rebirth in the continuum, gather and receive the self-nature of a lifetime (referring to an individual life). It is also gathered and received by this consciousness because the self-nature of a lifetime in the Ālaya consciousness (storehouse consciousness) is perfumed and abides. Because that nature arises, it is called 'that birth.' Receiving that birth is called 'taking that birth.' Because it is able to take, it grasps the self-nature. Because of this meaning, the Ālaya consciousness is also called the Ādāna consciousness (grasping consciousness).

The treatise says, 'This is also called 'mind'.' As the World Honored One said, 'mind, thought, and consciousness' are three. Here, there are two types of 'thought': The first is the nature of being the support for the immediately preceding condition (the direct, uninterrupted cause), that is, the immediately ceasing consciousness can serve as the support for the arising of consciousness. The second is the defiled thought, which is constantly associated with the four afflictions, namely, Satkayadristi (view of self, the view that the aggregate of the five skandhas is a real self), self-conceit (arrogance arising from the belief in a 'self'), self-love (attachment to the 'self'), and ignorance (delusion about the true nature of things). This is the basis of the defilement of consciousness. Consciousness arises from this first type of 'thought' and discriminates objects through the second type of defiled 'thought,' because of the meaning of immediate succession and because of the meaning of deliberation, 'thought' becomes two types.

Explanation: 'This is also called 'mind'.' The Ālaya consciousness is the substance of the mind. The difference in meaning between thought and consciousness can be obtained. It should be known that the meaning of mind also has differences. To show this, here, the causal nature of being an immediately preceding condition, that is, the immediately ceasing consciousness is the cause of consciousness, is the first type of 'thought.' Constantly defiled by the four afflictions is the second type of 'thought.' Here, 'Satkayadristi' refers to clinging to the nature of 'self.' Due to the power of this, self-conceit arises, relying on 'self' and 'what belongs to self' to exalt oneself. For what is actually not 'self,' one generates attachment to having a 'self,' which is called 'self-love.' These three afflictions are caused by ignorance. What is called 'ignorance' is the lack of wisdom. Consciousness arises from this first type of 'thought' and from the second type of defiled 'thought,' which refers to the immediately ceasing consciousness being called 'thought,' and being the place where the consciousness to be born is received, serving as the support for arising. The second type of defiled thought is the basis of defilement because even in a wholesome mind, there is clinging to 'self.' Because of the meaning of discriminating objects, because of the meaning of immediate succession, and because of the meaning of deliberation, 'thought' becomes two types, which means that in this context, from the meaning of taking objects, it is called 'consciousness,' from the meaning of giving a place, it is called the first type of 'thought,' and from clinging to 'self' and so on, achieving the meaning of defilement, it is called the second type of 'thought.'

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

若不共無明　　及與五同法　訓詞二定別　　無皆成過失　無想生應無　　我執轉成過　我執恒隨逐　　一切種無有　雜染意無有　　二三成相違　無此一切處　　我執不應有　真義心當生　　常能為障礙　俱行一切分　　謂不共無明

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

釋曰。此文復以余道理成立染污意。何等名為成立道理。謂此若無不共無明即不得有。不共無明。其相云何。謂未生對治能障真智愚。此於五識理不相應。是處無容能為障故。若處有能治此處有所治。亦不得在染污意識此非有

【現代漢語翻譯】現代漢語譯本：論曰：其次，如何得知有染污意（Klista-manas，一種被染污的意識）呢？如果缺少了不共無明（Asadharana-avidya，獨特的無明），就會產生過失。此外，五同法（Panca-samanadharma，五種共同法則）也無法成立，否則也會有過失。為什麼這麼說呢？因為五識身（Panca-vijnanakaya，五種感官意識）必然有眼等俱有依（Sahabhava-asraya，共同存在的所依）。而且，訓釋詞（Laksana-nirukti，定義和解釋）也無法成立，否則也會有過失。此外，無想定（Asamjni-samapatti，無想禪定）與滅盡定（Nirodha-samapatti，滅盡禪定）的差別也將不復存在，否則也會有過失。也就是說，無想定是由染污意所顯現，而非滅盡定。如果不是這樣，這兩種禪定就應該沒有差別了。此外，在無想天（Asamjnadeva，無想天界）一期生命中，應該沒有染污，否則也會有過失。如果在其中沒有我執（Atma-graha，對自我的執著）和我慢（Atma-mana，對自我的傲慢），那麼一切時候我執的現行（Pravrtti，活動）都是可以觀察到的，無論是在善、不善或無記心中。如果不是這樣，只有不善心才與我執相應。因此，有我及我所（Atmiya，屬於我的）煩惱的現行，而非善或無記。所以，如果立俱有現行（Sahabhava-pravrtti，共同存在的活動），就不會有這些過失。頌曰：若不共無明，及與五同法，訓詞二定別，無皆成過失。無想生應無，我執轉成過，我執恒隨逐，一切種無有。雜染意無有，二三成相違，無此一切處，我執不應有。真義心當生，常能為障礙，俱行一切分，謂不共無明。此意染污，所以具有有覆無記性（Sabrana-avyakrta，有覆蓋的、非善非惡的性質）。它與四種煩惱（Klesa，精神上的煩惱）常常共同相應，就像色界和無色界的二纏煩惱（Dve paryavasthana-klesa，兩種束縛性的煩惱）。這些都屬於有覆無記性。色界和無色界的束縛是被奢摩他（Samatha，止禪）所攝藏的。此意一切時候都微細地隨逐著。釋曰：這段經文再次以其他的道理來成立染污意的存在。什麼叫做成立的道理呢？就是說，如果缺少了不共無明，那麼不共無明就無法存在。不共無明的相是什麼呢？就是指那些尚未產生對治力，卻能障礙真實智慧的愚昧。這種愚昧與五識並不相應，因為五識沒有能力成為障礙。如果某個地方有能對治的，那麼這個地方就有所要對治的。但這種愚昧也不存在於染污意識中，因為染污意識並非有能對治的。

【English Translation】 English version: Treatise: Furthermore, how can it be known that there is a Klista-manas (defiled mind)? If there were no Asadharana-avidya (unique ignorance), there would be faults. Moreover, the Panca-samanadharma (five common characteristics) could not be established either, otherwise there would also be faults. Why is this so? Because the Panca-vijnanakaya (five aggregates of consciousness) necessarily have Sahabhava-asraya (co-existent supports) such as the eyes. Furthermore, Laksana-nirukti (definitions and explanations) could not be established either, otherwise there would also be faults. Moreover, the difference between Asamjni-samapatti (non-perceptual attainment) and Nirodha-samapatti (cessation attainment) would no longer exist, otherwise there would also be faults. That is to say, Asamjni-samapatti is manifested by the defiled mind, not Nirodha-samapatti. If this were not the case, these two attainments should have no difference. Furthermore, in the Asamjnadeva (heaven of non-perception), there should be no defilement during a lifetime, otherwise there would also be faults. If there were no Atma-graha (self-grasping) and Atma-mana (self-conceit) in it, then the Pravrtti (activity) of Atma-graha would always be observable, whether in wholesome, unwholesome, or neutral minds. If this were not the case, only unwholesome minds would be associated with Atma-graha. Therefore, there is the Pravrtti of Atma and Atmiya (belonging to self) afflictions, not wholesome or neutral ones. Therefore, if Sahabhava-pravrtti (co-existent activity) is established, there will be no such faults. The verse says: If unique ignorance, and the five common characteristics, definitions, and the difference between the two attainments, are absent, all will result in faults. In the heaven of non-perception, there should be no self-grasping, otherwise it would result in faults. Self-grasping always accompanies, and is absent in all kinds. If the defiled mind is absent, two or three will become contradictory. Without it in all places, there should be no self-grasping. The mind of true meaning will arise, and always be an obstacle. Co-existing with all parts, is what is called unique ignorance. This mind is defiled, so it has Sabrana-avyakrta (covered and indeterminate nature). It is often associated with the four Klesa (afflictions), like the Dve paryavasthana-klesa (two binding afflictions) of the form and formless realms. These are all included in the covered and indeterminate nature. The bindings of the form and formless realms are contained by Samatha (tranquility). This mind subtly follows at all times. Explanation: This text again establishes the existence of the defiled mind with other reasons. What is called the reason for establishment? That is to say, if unique ignorance is lacking, then unique ignorance cannot exist. What is the characteristic of unique ignorance? It refers to the ignorance that has not yet produced the antidote but can obstruct true wisdom. This ignorance is not compatible with the five consciousnesses because the five consciousnesses have no ability to be an obstacle. If there is something that can be countered in a certain place, then there is something to be countered in that place. But this ignorance does not exist in the defiled consciousness either, because the defiled consciousness does not have something to counter.

者。余惑現行名不成故。若立此煩惱在染污意識。即應畢竟成染污性。云何施等心得成善。與此煩惱恒相應故。若說有意識與善法俱轉。此即與彼煩惱相應。是染意識引生能治。不應道理。若說染污意俱轉有善心。即此善心引生能治此生彼滅即無過失。又五同法故。所以者何。譬如眼等五識。必有眼等五根為俱有依。如是意識亦應決定有俱有依。又訓釋詞故。所以者何。能思量故說名為意。此訓釋詞何所依止。非彼六識與無間識作所依止。應正道理。已謝滅故。又二定別故。所以者何。若定說有染污意者。無想定中即有此意。余定中無故有差別。若異此者。於二定中第六意識並不行故。應無差別。又無想中生應無我執故。所以者何。若彼位中無染污意。彼一期生應無我執。若爾不應聖所訶厭。既被訶厭。是故定知彼有我執。又我執隨故。所以者何。施等位中亦決定有我執隨故。此我執隨若離無明不應道理。非此無明離所依止。此所依止離染污意無別體故。故定應許有染污意。若不許者有上過失。重顯彼故說四伽他若不共無明等。乃至廣說。此中不共無明者。謂於一切善不善無記煩惱隨煩惱位中。染污意相應俱生無明。彼若無者成大過失。常于苦等障礙智生。是其業用。此即顯無業用過失。五同法者。第六意識與五識身

【現代漢語翻譯】現代漢語譯本問：如果認為現行的名稱不成立，是因為有迷惑。如果將這種煩惱安立在染污意識中，就應該畢竟成為染污的性質。為什麼佈施等行為能夠產生善果呢？因為它們始終與這種煩惱相應。

如果說有意識與善法同時運作，那麼這種意識就與那種煩惱相應。染污意識產生能對治它的法，這不合道理。如果說染污意同時運作時也有善心，那麼這種善心產生能對治它的法，此生彼滅就沒有過失。而且，還有五種相同的理由。

為什麼呢？比如眼等五識，必定有眼等五根作為共同存在的所依。同樣，意識也應該決定有共同存在的所依。而且，還有訓釋詞的緣故。為什麼呢？因為能夠思量，所以叫做『意』。這種訓釋詞依據什麼呢？不是那六識和無間識作為所依止，這才是正當的道理，因為它們已經謝滅了。

而且，兩種禪定的差別緣故。為什麼呢？如果確定說有染污意，那麼在無想定中就有這種意，其餘禪定中沒有，所以有差別。如果不是這樣，在兩種禪定中第六意識都不運作，應該沒有差別。

而且，在無想禪定中出生的人，應該沒有我執的緣故。為什麼呢？如果那個狀態中沒有染污意，那麼他的一生就不應該有我執。如果這樣，就不應該被聖者呵斥厭惡。既然被呵斥厭惡，所以一定知道那裡有我執。

而且，我執相隨的緣故。為什麼呢？在佈施等行為中也一定有我執相隨。這種我執相隨如果離開無明，就不合道理。而這種無明離不開所依止。這種所依止離開染污意就沒有別的自體。所以一定應該承認有染污意。如果不承認，就會有上面的過失。

爲了再次顯示那些過失，說了四句偈頌：『如果不共無明等』，乃至廣說。這裡的不共無明，是指在一切善、不善、無記的煩惱和隨煩惱的狀態中，與染污意相應俱生的無明。如果這種無明不存在，就會造成很大的過失，常常對苦等產生障礙智慧，這是它的作用。這說明了沒有作用的過失。

五種相同的理由，是指第六意識與五識身。

【English Translation】 English version Question: If the currently used name is considered invalid because of confusion, and if this affliction is established within the defiled consciousness (染污意識, ran wu yi shi), then it should inherently be of a defiled nature. How can acts of generosity (施, shi) and other meritorious deeds result in goodness, since they are constantly associated with this affliction?

If it is said that consciousness operates simultaneously with virtuous dharmas, then this consciousness is associated with that affliction. It is unreasonable for defiled consciousness to generate a remedy that can counteract it. If it is said that a virtuous mind exists alongside the defiled intention (染污意, ran wu yi), then this virtuous mind generates a remedy that can counteract it; the arising of one and the cessation of the other would then be without fault. Moreover, there are five similar reasons.

Why? For example, just as the five consciousnesses (五識, wu shi) such as eye-consciousness, necessarily have the five sense organs (五根, wu gen) such as the eye as their co-existent basis, so too should consciousness definitely have a co-existent basis. Furthermore, there is the reason of etymological explanation. Why? Because it is capable of thinking, it is called 'intention' (意, yi). What does this etymological explanation rely on? It does not rely on the six consciousnesses (六識, liu shi) and the immediately preceding consciousness as its basis, which is the correct reasoning, because they have already ceased.

Moreover, there is the difference between the two samadhis (定, ding). Why? If it is definitively said that there is a defiled intention, then in the non-perceptual samadhi (無想定, wu xiang ding) there is this intention, while in other samadhis there is not, hence there is a difference. If it were otherwise, since the sixth consciousness does not operate in either of the two samadhis, there should be no difference.

Moreover, those born in the non-perceptual realm (無想, wu xiang) should not have ego-grasping (我執, wo zhi). Why? If there is no defiled intention in that state, then they should not have ego-grasping throughout their life. If so, they should not be criticized and厭惡 by the sages. Since they are criticized and厭惡, it is definitely known that there is ego-grasping there.

Moreover, there is the reason of ego-grasping accompanying. Why? In acts of generosity and other meritorious deeds, there is definitely ego-grasping accompanying. If this ego-grasping accompanying is separated from ignorance (無明, wu ming), it is unreasonable. And this ignorance cannot be separated from its basis. This basis has no separate entity apart from the defiled intention. Therefore, it should definitely be admitted that there is a defiled intention. If it is not admitted, there will be the above-mentioned faults.

To further illustrate those faults, four verses are spoken: 'If not co-emergent with ignorance, etc.,' and so on. Here, 'non-co-emergent ignorance' refers to the ignorance that is co-emergent with the defiled intention in the state of all virtuous, non-virtuous, and neutral afflictions and secondary afflictions. If this ignorance does not exist, it will cause great faults, constantly obstructing the arising of wisdom regarding suffering, etc., which is its function. This illustrates the fault of having no function.

The five similar reasons refer to the sixth consciousness and the five aggregates of consciousness (五識身, wu shi shen).

有相似法。彼有五根阿賴耶識為俱有依。此亦如是有染污意。阿賴耶識為俱有依。此五同法離染污意決定無有。此則顯無自性過失。訓詞若無成過失者。取所緣相而思量故。無間滅時能取境故。說名為意。過去已滅無所思量。云何當有能思量性。訓詞無故成大過失。二定別者。滅盡定中無染污意。無想定中有染污意。此若無者。如是二定差別應無。成大過失。又染污意若無有者。無想身中應無我執。非異生者。于相續中暫離我執應正道理。如是諸過離染污意皆定應得。故應定許有染污意。為顯此義故復說言無有二等。二者即是不共無明五相似法。三相違者。謂訓釋詞二定差別。無想生中我執恒隨離染污意。如是三事皆成相違。無此一切處我執不應有者。離染污意於一切種善等位中。我執恒隨不應得有。故應定許有染污意。余文易了不復須釋。

論曰。心體第三若離阿賴耶識無別可得。是故成就阿賴耶識以為心體。由此為種子意及識轉。

釋曰。心體第三若離阿賴耶識無別有性。由此為因意及轉識皆得生起。見取轉識當知亦即取第二意。所以者何。彼將滅時得意名故。

論曰。何因緣故亦說名心。由種種法熏習種子所積集故。

釋曰。復欲釋名故作此問。由種種法者。由各別品類法。熏習種子

者。功能差別因。所積集故者。是極積聚一合相義。

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

釋曰。由此深細境所攝者。謂此境界即深細故名深細境。此即深細境界中攝難了知故。非諸聲聞為求一切境界智。故正勤修行。唯正希求自義利故。彼由粗淺苦等正智。便能永斷煩惱障故。若諸菩薩為利自他求斷煩惱及所知障正勤修行。是故為說。

攝大乘論釋卷第一大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第二

世親菩薩造

三藏法師玄奘奉　詔譯

所知依分第二之二

論曰。複次聲聞乘中亦以異門密意已說阿賴耶識。如彼增一阿笈摩說。世間眾生愛阿賴耶。樂阿賴耶。欣阿賴耶。喜阿賴耶。為斷如是阿賴耶故。說正法時恭敬攝耳。住求解心法隨法行。如來出世如是甚奇希有正法出現世間。于聲聞乘如來出現。四德經中由此異門密意。已顯阿賴耶識。于大眾部阿笈摩中亦以異門密意說此名根本識。如樹依根。化地部中亦以異門密意

【現代漢語翻譯】現代漢語譯本：者：功能差別的原因在於所積聚的不同。所積聚，指的是極度積聚、統一結合的相。

論曰：再者，為何在聲聞乘中不將此心稱為阿賴耶識（Ālayavijñāna，藏識），也不稱為阿陀那識（Ādānavijñāna，執持識）呢？因為此心所包含的境界深奧細微。原因是什麼呢？因為聲聞不於一切境界智慧處運轉，因此，即使不為他們宣說此識，他們的智慧也能得以成就，解脫也能得以成就，所以不為他們宣說。如果菩薩必定於一切境界智慧處運轉，所以才為他們宣說。如果離開了此智，就不容易證得一切智智（Sarvajñājñāna，對一切事物如實知見的智慧）。

釋曰：由此深細境所攝者：指的是此境界深奧細微，所以稱為深細境。此識即包含在深細境界中，難以了知。因為聲聞不爲了求得一切境界的智慧而精勤修行，只是爲了希求自身的利益。他們通過粗淺的苦等正智，便能永遠斷除煩惱障。如果菩薩爲了利益自己和他人，求斷煩惱障和所知障而精勤修行，所以才為他們宣說此識。

《攝大乘論釋》卷第一大正藏第31冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第二

世親菩薩造

三藏法師玄奘奉詔譯

所知依分第二之二

論曰：再者，聲聞乘中也以不同的方式，通過密意已經說了阿賴耶識。例如在《增一阿笈摩》中說：『世間眾生愛阿賴耶，樂阿賴耶，欣阿賴耶，喜阿賴耶。爲了斷除這樣的阿賴耶，在宣說正法時，恭敬地傾聽，以求解的心安住，法隨法行。如來出世是如此的甚奇希有，正法出現在世間。』在聲聞乘的如來出現四德經中，通過這種不同的方式，以密意顯明瞭阿賴耶識。在大眾部的阿笈摩中，也以不同的方式，通過密意說此識名為根本識，如同樹依靠根。化地部中也以不同的方式，通過密意

【English Translation】 English version: 者: The difference in function is due to the difference in what is accumulated. 'What is accumulated' refers to the aspect of extreme accumulation and unified combination.

Treatise: Furthermore, why is this mind not called Ālayavijñāna (storehouse consciousness) or Ādānavijñāna (grasping consciousness) in the Śrāvakayāna (vehicle of hearers)? It is because this mind is encompassed by profound and subtle realms. What is the reason? Because the Śrāvakas do not operate in all realms of wisdom, therefore, even without explaining this consciousness to them, their wisdom can be accomplished and their liberation can be achieved, so it is not explained to them. If Bodhisattvas definitely operate in all realms of wisdom, then it is explained to them. If one is apart from this wisdom, it is not easy to attain Sarvajñājñāna (wisdom of all-knowing, the wisdom that knows all things as they truly are).

Explanation: 'Encompassed by profound and subtle realms' means that this realm is profound and subtle, hence it is called a profound and subtle realm. This consciousness is encompassed within the profound and subtle realm, making it difficult to understand. Because the Śrāvakas do not diligently practice to seek wisdom of all realms, but only diligently seek their own benefit. They can permanently sever the afflictive obscurations through the coarse and shallow right wisdom of suffering, etc. If Bodhisattvas diligently practice to sever both the afflictive obscurations and the cognitive obscurations for the benefit of themselves and others, then this consciousness is explained to them.

Treatise on the Summary of the Great Vehicle, Volume 1 Tripitaka Volume 31, No. 1597, Treatise on the Summary of the Great Vehicle

Treatise on the Summary of the Great Vehicle, Volume 2

Composed by Bodhisattva Vasubandhu

Translated by Tripiṭaka Master Xuanzang under Imperial Decree

Section Two on the Basis of What is Known, Part Two

Treatise: Furthermore, in the Śrāvakayāna, the Ālayavijñāna has also been spoken of through different means and with hidden meanings. For example, in the Ekottara Āgama (Increasing by One Āgama) it says: 'Sentient beings in the world love the Ālayavijñāna, delight in the Ālayavijñāna, rejoice in the Ālayavijñāna, are pleased with the Ālayavijñāna. In order to cut off such Ālayavijñāna, when the right Dharma is preached, they respectfully listen, abide with a mind seeking understanding, and practice the Dharma in accordance with the Dharma. The appearance of the Tathāgata (Thus Come One) in the world is so exceedingly rare and wonderful, the right Dharma appears in the world.' In the Śrāvakayāna's Sutra of the Four Virtues of the Tathāgata's Appearance, the Ālayavijñāna is revealed with hidden meaning through this different means. In the Āgama of the Mahāsāṃghika (Great Assembly Sect), this consciousness is also named the Root Consciousness with hidden meaning through different means, just as a tree relies on its root. In the Kāśyapīya (H化地部), also with different means and hidden meaning

說此名窮生死蘊。有處有時見色心斷。非阿賴耶識中彼種有斷。

釋曰。世間眾生愛阿賴耶者。是總標句。如其次第復以余句約就現在過去未來三時別釋。復有別義。謂于現在愛阿賴耶。於過去時樂阿賴耶。由先世樂阿賴耶故。復於今世欣阿賴耶。由樂由欣阿賴耶故。于未來世喜阿賴耶。法隨法行者如教行故。大眾部中名根本識。如樹依根者。謂根本識為一切識根本因故。譬如樹根莖等總因。若離其根莖等無有。阿賴耶識名根本識。當知亦爾。化地部中異門說為窮生死蘊。為釋此因說有處等。言有處者。謂無色界無有諸色。言有時者。謂無想等諸定位中無有諸心。非阿賴耶識中彼種有斷者。謂阿賴耶識中色心熏習。由此為因色心還有。

論曰。如是所知依說阿賴耶識為性。阿陀那識為性心為性。阿賴耶為性根本識為性窮生死蘊為性等。由此異門阿賴耶識成大王路。

釋曰。由此異門阿賴耶識成大王路者。是極廣義。

論曰。復有一類。謂心意識義一文異。是義不成。意識兩義差別可得。當知心義亦應有異。復有一類。謂薄伽梵所說眾生愛阿賴耶。乃至廣說。此中五取蘊說名阿賴耶。有餘復謂貪俱樂受名阿賴耶。有餘復謂薩迦耶見名阿賴耶。此等諸師由教及證愚阿賴耶故作此執。如是安立阿賴

【現代漢語翻譯】現代漢語譯本：說這個名稱會窮盡生死之蘊（skandha，五蘊之一，指積聚）。在某些處所，某些時候，色（rupa，物質）和心（citta，精神）會斷滅。但並非阿賴耶識（ālayavijñāna，藏識）中的種子斷滅。

解釋：世間的眾生喜愛阿賴耶識，這是總的標示句。然後依次用其他的句子，就現在、過去、未來這三個時間段分別解釋。還有另外的含義，即在現在喜愛阿賴耶識，在過去時樂於阿賴耶識。由於前世樂於阿賴耶識的緣故，所以在今世欣喜阿賴耶識。由於樂於和欣喜阿賴耶識的緣故，在未來世會歡喜阿賴耶識。法隨法行的人，是按照教導去修行的人。大眾部（Mahāsāṃghika）中稱之為根本識（mūlavijñāna），就像樹依靠根一樣，意思是根本識是一切識的根本原因。譬如樹的根莖等是總的原因，如果離開了根莖等就沒有樹。阿賴耶識被稱為根本識，道理也是一樣。化地部（Mahīśāsaka）中用不同的方式說為窮生死蘊。爲了解釋這個原因，說有處等。所說的『有處』，是指沒有虛空，沒有各種色法。所說的『有時』，是指在無想等各種禪定中沒有各種心。『非阿賴耶識中彼種有斷』，是指阿賴耶識中色和心的熏習，由於這個原因，色和心還會產生。

論曰：像這樣，所知依（āśraya，所依）說明阿賴耶識為自性，阿陀那識（ādanavijñāna，執持識）為自性，心為自性，阿賴耶為自性，根本識為自性，窮生死蘊為自性等等。由於這些不同的說法，阿賴耶識成爲了大王路（mahārāja-patha，通衢大道）。

解釋：由於這些不同的說法，阿賴耶識成爲了大王路，這是極其廣大的含義。

論曰：還有一類人，認為心、意、識（citta-manas-vijñāna，心意識）的意義相同，只是用詞不同。這種觀點是不成立的。意識（vijñāna）的兩種意義的差別是可以得到的，應當知道心的意義也應該有不同。還有一類人，認為薄伽梵（Bhagavān，世尊）所說的眾生喜愛阿賴耶，乃至廣說。這裡面五取蘊（pañcupādānakkhandha，五取蘊）被稱為阿賴耶。還有一些人認為與貪（rāga，貪慾）共同生起的受（vedanā，感受）稱為阿賴耶。還有一些人認為薩迦耶見（satkāyadṛṣṭi，有身見）稱為阿賴耶。這些導師由於對教義和證悟愚昧無知，所以才這樣執著。像這樣安立阿賴耶識。

【English Translation】 English version: Saying this name exhausts the aggregates of birth and death (skandha). In some places, at some times, form (rupa) and mind (citta) are cut off. But it is not that the seeds in the Ālayavijñāna (store consciousness) are cut off.

Explanation: Worldly beings love the Ālayavijñāna, this is a general statement. Then, in order, other sentences are used to explain separately in terms of the three time periods of present, past, and future. There is also another meaning, that is, in the present they love the Ālayavijñāna, in the past they delighted in the Ālayavijñāna. Because of the delight in the Ālayavijñāna in the previous life, they rejoice in the Ālayavijñāna in this life. Because of the delight and joy in the Ālayavijñāna, they will be happy with the Ālayavijñāna in the future life. Those who practice the Dharma in accordance with the Dharma are those who practice according to the teachings. In the Mahāsāṃghika (Great Assembly School), it is called the Mūlavijñāna (root consciousness), just as a tree relies on its root, meaning that the root consciousness is the root cause of all consciousnesses. For example, the roots and stems of a tree are the general cause, and if there are no roots and stems, there is no tree. The Ālayavijñāna is called the root consciousness, and the principle is the same. In the Mahīśāsaka (Mahishasaka School), it is said in different ways to exhaust the aggregates of birth and death. To explain this cause, it is said that there are places, etc. The 'places' that are mentioned refer to the absence of space and the absence of various forms. The 'times' that are mentioned refer to the absence of various minds in various samādhis such as non-perception. 'It is not that the seeds in the Ālayavijñāna are cut off' refers to the熏習 (xunxi, influence) of form and mind in the Ālayavijñāna. Because of this reason, form and mind will still arise.

Treatise: In this way, the support of what is known (āśraya) explains that the Ālayavijñāna is the nature, the Ādanavijñāna (grasping consciousness) is the nature, the mind is the nature, the Ālaya is the nature, the root consciousness is the nature, exhausting the aggregates of birth and death is the nature, and so on. Because of these different statements, the Ālayavijñāna has become the mahārāja-patha (great king's road, highway).

Explanation: Because of these different statements, the Ālayavijñāna has become the great king's road, which is an extremely broad meaning.

Treatise: There is also a category of people who think that the meanings of citta-manas-vijñāna (mind, thought, consciousness) are the same, only the words are different. This view is not valid. The difference between the two meanings of consciousness (vijñāna) can be obtained, and it should be known that the meaning of mind should also be different. There is also a category of people who think that the beings the Bhagavan (Blessed One) spoke of love the Ālaya, and so on. Here, the pañcupādānakkhandha (five aggregates of clinging) are called the Ālaya. There are also some people who think that the feeling (vedanā) that arises together with greed (rāga) is called the Ālaya. There are also some people who think that satkāyadṛṣṭi (view of self) is called the Ālaya. These teachers are ignorant of the teachings and enlightenment, so they are attached to this. In this way, the Ālayavijñāna is established.

耶名。隨聲聞乘安立道理亦不相應。若不愚者取阿賴耶識安立彼說。阿賴耶名如是安立則為最勝。云何最勝。若五取蘊名阿賴耶。生惡趣中一向苦處最可厭逆。眾生一向不起愛樂。于中執藏不應道理。以彼常求速舍離故。若貪俱樂受名阿賴耶。第四靜慮以上無有。具彼有情常有厭逆。于中執藏亦不應理。若薩迦耶見名阿賴耶。於此正法中信解無我者。恒有厭逆。于中執藏亦不應理。阿賴耶識內我性攝。雖生惡趣一向苦處。求離苦蘊。然彼恒于阿賴耶識。我愛隨縛未嘗求離。雖生第四靜慮以上于貪俱樂恒有厭逆。然彼恒于阿賴耶識。我愛隨縛。雖於此正法信解無我者厭逆我見。然于藏識我愛隨縛。是故安立阿賴耶識。名阿賴耶成就最勝。

釋曰。不愚者者。謂諸菩薩彼所宣說。阿賴耶識理成立故。惡趣中者。謂餓鬼傍生及那落迦諸惡趣中。一向苦處者。謂一向受非愛業果處。于彼有時樂受生者是等流果。生彼所受異熟果者。唯是其苦。第四靜慮以上無有者。謂即第四靜慮及上諸地。具彼有情者。謂生所得。阿賴耶識內我性攝者。謂諸眾生攝取此識。為內我性。求離苦蘊者。求離苦受。然于藏識我愛隨縛者。謂于阿賴耶識執我起愛隨縛不離。

論曰。如是已說阿賴耶識安立異門安立。此相云何可見安立。此相

【現代漢語翻譯】現代漢語譯本：耶名（Yena ming）。隨聲聞乘（Shengwen sheng，小乘）安立道理也不相應。如果不愚昧的人取阿賴耶識（Alaya shi，藏識）安立此說，阿賴耶名這樣安立則最為殊勝。為何最殊勝？如果五取蘊（Wu qu yun，色、受、想、行、識五種聚合）名為阿賴耶，生於惡趣（E qu，地獄、餓鬼、畜生三惡道）中，一向是痛苦的地方，最令人厭惡，眾生一向不會對其產生愛戀，于其中執藏是不合道理的，因為他們總是尋求快速舍離。如果貪（Tan，貪慾）等煩惱聚合受名為阿賴耶，在第四禪定（Di si chan ding）以上就沒有了，具備這些煩惱的有情（You qing，眾生）常常對此感到厭惡，于其中執藏也不合道理。如果薩迦耶見（Sa jia ye jian，我見）名為阿賴耶，對於此正法中信解無我（Wu wo，沒有常恒不變的『我』）的人，恒常對此感到厭惡，于其中執藏也不合道理。阿賴耶識被認為是內在的『我』，即使生於惡趣一向痛苦的地方，尋求脫離苦蘊，然而他們恒常對阿賴耶識有『我愛』的束縛，從未尋求脫離。即使生於第四禪定以上，對於貪等煩惱聚合恒常感到厭惡，然而他們恒常對阿賴耶識有『我愛』的束縛。即使對於此正法信解無我的人厭惡我見，然而對於藏識有『我愛』的束縛。因此，安立阿賴耶識，名為阿賴耶，成就最為殊勝。

釋曰：『不愚者』指的是諸菩薩（Pu sa，菩提薩埵），他們所宣說的阿賴耶識在理上是成立的。『惡趣中』指的是餓鬼、傍生以及那落迦（Na luo jia，地獄）等惡趣之中。『一向苦處』指的是一向承受非可愛業果的地方，在其中有時會產生樂受，那是等流果。生於彼處所承受的異熟果，唯有痛苦。『第四靜慮以上無有』指的是第四靜慮以及其上的諸地。『具彼有情』指的是生來就具有的。『阿賴耶識內我性攝』指的是諸眾生攝取此識作為內在的『我』。『求離苦蘊』指的是尋求脫離苦受。『然于藏識我愛隨縛』指的是對於阿賴耶識執著為『我』，生起愛戀，隨之束縛而不離。

論曰：像這樣已經說了阿賴耶識安立的不同方式，那麼安立此相貌如何可見？此相貌是怎樣的？

【English Translation】 English version: Yena ming. It is also not appropriate to establish the principles according to the Sravaka Vehicle (Shengwen sheng, the Hearer Vehicle). If those who are not foolish take the Alaya-vijnana (Alaya shi, storehouse consciousness) to establish this teaching, then establishing the name 'Alaya' in this way is the most excellent. Why is it the most excellent? If the Five Aggregates of Grasping (Wu qu yun, the five aggregates of form, feeling, perception, mental formations, and consciousness) are called Alaya, then being born in the evil realms (E qu, the three evil paths of hell, hungry ghosts, and animals), which are always places of suffering and most detestable, beings would never develop love for them. It is unreasonable to cling to them, because they always seek to quickly abandon them. If attachment (Tan, greed) and other afflictions are collectively called Alaya, they do not exist above the Fourth Dhyana (Di si chan ding, the fourth meditation level). Sentient beings (You qing, beings with consciousness) who possess these afflictions are constantly disgusted by them, and it is unreasonable to cling to them. If Satkayadristi (Sa jia ye jian, the view of self) is called Alaya, then those who believe and understand no-self (Wu wo, the absence of a permanent self) in this true Dharma are constantly disgusted by it, and it is unreasonable to cling to it. The Alaya-vijnana is considered to be the inherent 'self'. Even if born in the evil realms, which are always places of suffering, and seeking to escape the aggregates of suffering, they are constantly bound by 'self-love' towards the Alaya-vijnana and never seek to escape it. Even if born above the Fourth Dhyana and constantly disgusted by attachment and other afflictions, they are constantly bound by 'self-love' towards the Alaya-vijnana. Even if those who believe and understand no-self in this true Dharma are disgusted by the view of self, they are bound by 'self-love' towards the storehouse consciousness. Therefore, establishing the Alaya-vijnana as 'Alaya' achieves the most excellent.

Explanation: 'Those who are not foolish' refers to the Bodhisattvas (Pu sa, beings on the path to enlightenment), and the Alaya-vijnana they proclaim is logically established. 'In the evil realms' refers to the evil realms of hungry ghosts, animals, and Naraka (Na luo jia, hell). 'Always places of suffering' refers to places where one always receives the results of undesirable karma. Sometimes pleasant feelings arise in them, which are the result of outflow. The results of maturation received in those places are only suffering. 'Nonexistent above the Fourth Dhyana' refers to the Fourth Dhyana and the realms above it. 'Sentient beings possessing them' refers to those who are born with them. 'The Alaya-vijnana is considered to be the inherent 'self'' refers to sentient beings grasping this consciousness as their inherent 'self'. 'Seeking to escape the aggregates of suffering' refers to seeking to escape suffering feelings. 'Bound by 'self-love' towards the storehouse consciousness' refers to clinging to the Alaya-vijnana as 'self', giving rise to love, and being bound by it without separation.

Treatise: Having thus spoken of the different ways of establishing the Alaya-vijnana, how can this established appearance be seen? What is this appearance like?

略有三種。一者安立自相。二者安立因相。三者安立果相。此中安立阿賴耶識自相者。謂依一切雜染品法。所有熏習為彼生因。由能攝持種子相應。此中安立阿賴耶識因相者。謂即如是一切種子阿賴耶識。於一切時與彼雜染品類諸法現前為因。此中安立阿賴耶識果相者。謂即依彼雜染品法。無始時來所有熏習。阿賴耶識相續而生。

釋曰。如是已說阿賴耶識安立異門。非說異門即了其相。是故次說此識自性因性果性。此中安立自相者。謂緣一切雜染品法所有熏習。能生於彼功能差別識為自性。為欲顯示如是功能。故說攝持種子相應。謂依一切雜染品法所有熏習。即與彼法為能生因。攝持種子者。功能差別也。相應者。是修義。是名安立此識自相。此中安立因相者。謂即次前所說品類一切種子。阿賴耶識由彼雜染品類諸法熏習。所成功能差別為彼生因。是名安立此識因相。此中安立果相者。謂即依彼雜染品法無始熏習。此識續生而能攝持無始熏習。是名安立此識果相。此中自相是依一切雜染品法。無始熏習為彼生因。攝持種子識為自性。果性因性之所建立。此中因相。是彼雜染品類諸法熏習所成。功能差別為彼生因。唯是因性之所建立。此中果相。是依雜染品類諸法無始熏習。阿賴耶識相續而生。唯是果性之所建

【現代漢語翻譯】現代漢語譯本：略有三種：第一種是安立自相，第二種是安立因相，第三種是安立果相。其中，安立阿賴耶識（Ālaya-vijñāna，儲存一切種子資訊的意識）的自相，是指依賴一切雜染品法（受污染的、不純凈的法），所有熏習（通過重複行為或經驗在意識中留下的印記）作為阿賴耶識產生的因。由於它能夠攝持（包含和保持）種子（潛在的可能性）相應（和諧一致）。其中，安立阿賴耶識的因相，是指正是一切種子阿賴耶識，在任何時候都與那些雜染品類的諸法（各種現象）的顯現作為原因。其中，安立阿賴耶識的果相，是指正是依賴那些雜染品法，從無始以來所有的熏習，阿賴耶識相續不斷地產生。

解釋：上面已經說了安立阿賴耶識的不同方面，但僅僅說這些不同方面並不能完全瞭解它的真實面貌。因此，接下來要說明這個識的自性、因性和果性。其中，安立自相，是指緣於一切雜染品法的所有熏習，能夠產生那些功能差別的識作為自性。爲了顯示這樣的功能，所以說它攝持種子相應。也就是說，依賴一切雜染品法的所有熏習，就與那些法作為能生之因。攝持種子，指的是功能差別。相應，是修習的意思。這就是安立這個識的自相。其中，安立因相，是指正是前面所說的品類一切種子，阿賴耶識由那些雜染品類諸法的熏習，所形成的功能差別作為它產生的因。這就是安立這個識的因相。其中，安立果相，是指正是依賴那些雜染品法無始以來的熏習，這個識持續不斷地產生，並且能夠攝持無始以來的熏習。這就是安立這個識的果相。其中，自相是依賴一切雜染品法，無始以來的熏習作為它產生的因，攝持種子的識作為自性，由果性和因性所建立。其中，因相是那些雜染品類諸法的熏習所形成的，功能差別作為它產生的因，僅僅是由因性所建立。其中，果相是依賴雜染品類諸法無始以來的熏習，阿賴耶識相續不斷地產生，僅僅是由果性所建立。

【English Translation】 English version: There are three types of aspects: first, the establishment of self-aspect; second, the establishment of cause-aspect; and third, the establishment of effect-aspect. Among these, the establishment of the self-aspect of Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds of information) refers to relying on all defiled dharmas (contaminated and impure phenomena), with all the熏習 (xūn xí, impressions left in consciousness through repeated actions or experiences) as the cause for its arising. It is because it can攝持 (shè chí, contain and maintain) the seeds (potential possibilities) in correspondence (harmony). Among these, the establishment of the cause-aspect of Ālaya-vijñāna refers to precisely all the seeds in Ālaya-vijñāna, at all times, with the manifestation of those defiled categories of dharmas (various phenomena) as the cause. Among these, the establishment of the effect-aspect of Ālaya-vijñāna refers to precisely relying on those defiled dharmas, with all the熏習 (xūn xí, impressions) from beginningless time, Ālaya-vijñāna continuously arising.

Explanation: The different aspects of establishing Ālaya-vijñāna have already been discussed above, but merely stating these different aspects does not fully reveal its true nature. Therefore, next, the self-nature, cause-nature, and effect-nature of this consciousness will be explained. Among these, the establishment of self-aspect refers to relying on all defiled dharmas and all the熏習 (xūn xí, impressions), which can produce those functionally differentiated consciousnesses as its self-nature. To reveal such a function, it is said that it攝持 (shè chí, contains) the seeds in correspondence. That is, relying on all defiled dharmas and all the熏習 (xūn xí, impressions), it becomes the cause for the arising of those dharmas. 攝持 (shè chí) seeds refers to functional differentiation. Correspondence means practice. This is called the establishment of the self-aspect of this consciousness. Among these, the establishment of cause-aspect refers to precisely all the categories of seeds mentioned earlier, with the functional differentiation formed by the熏習 (xūn xí, impressions) of those defiled categories of dharmas on Ālaya-vijñāna as the cause for its arising. This is called the establishment of the cause-aspect of this consciousness. Among these, the establishment of effect-aspect refers to precisely relying on the beginningless熏習 (xūn xí, impressions) of those defiled dharmas, with this consciousness continuously arising and being able to攝持 (shè chí, contain) the beginningless熏習 (xūn xí, impressions). This is called the establishment of the effect-aspect of this consciousness. Among these, the self-aspect relies on all defiled dharmas and the beginningless熏習 (xūn xí, impressions) as the cause for its arising, with the consciousness that攝持 (shè chí, contains) the seeds as its self-nature, established by the effect-nature and cause-nature. Among these, the cause-aspect is formed by the熏習 (xūn xí, impressions) of those defiled categories of dharmas, with functional differentiation as the cause for its arising, established only by the cause-nature. Among these, the effect-aspect relies on the beginningless熏習 (xūn xí, impressions) of defiled categories of dharmas, with Ālaya-vijñāna continuously arising, established only by the effect-nature.

立。是三差別。

論曰。複次何等名為熏習。熏習能詮。何為所詮。謂依彼法俱生俱滅。此中有能生彼因性。是謂所詮。如巨勝中有花熏習。巨勝與花俱生俱滅。是諸巨勝帶能生彼香因而生。又如所立貪等行者。貪等熏習依彼貪等俱生俱滅。此心帶彼生因而生。或多聞者多聞熏習。依聞作意俱生俱滅。此心帶彼記因而生。由此熏習能攝持故。名持法者。阿賴耶識熏習道理。當知亦爾。

釋曰。謂依彼法俱生俱滅。此中有能生彼因性。是謂所詮者。謂即依彼雜染諸法俱生俱滅。阿賴耶識有能生彼。諸法因性是名熏習。

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

釋曰。阿賴耶識中雜染法種子。為異為不異。若爾何失。若有異者彼諸種子應分分別。阿賴耶識剎那滅義亦不應成。有別異故由善不善熏習力故。種子應成善不善性。然許無記。若不異者云何有多。此不應理。是故二說俱有過失。非彼種子有別實物。於此中住亦非不異。乃至名一切種子識者。為避如前所說過失。故不定取異及不異。如是而生者。謂由如是品類而生。有能生彼功能差別者。謂有能生雜染品法。功能差別相

【現代漢語翻譯】現代漢語譯本：立。這是三種差別。

論曰：再次，什麼叫做熏習（xūn xí，指通過反覆接觸而逐漸產生影響）？熏習是能詮（néng quán，能表達意義的），什麼是所詮（suǒ quán，所表達的意義）？就是依靠那些法（fǎ，事物、現象）一起產生一起滅亡，這裡面有能夠產生那些法的因性（yīn xìng，原因、本性）。這叫做所詮。比如巨勝（jù shèng，芝麻）中有花（huā，花朵）的熏習，巨勝和花一起產生一起滅亡，這些巨勝帶著能夠產生花香的因而產生。又比如那些有貪等行為的人，貪等（tān děng，貪婪等等）的熏習依靠著他們的貪等一起產生一起滅亡，這個心帶著產生貪等的因而產生。或者多聞者（duō wén zhě，博學的人）的多聞熏習，依靠著聽聞作意（zuò yì，心理活動）一起產生一起滅亡，這個心帶著記憶的因而產生。因為這種熏習能夠攝持（shè chí，收攝保持）的緣故，叫做持法者（chí fǎ zhě，保持法的人）。阿賴耶識（ālài yé shí，第八識，儲存一切種子）的熏習道理，應當知道也是這樣。

釋曰：所謂依靠那些法一起產生一起滅亡，這裡面有能夠產生那些法的因性，這叫做所詮。就是說依靠那些雜染（zá rǎn，不清凈）的諸法一起產生一起滅亡，阿賴耶識有能夠產生那些法的因性，這叫做熏習。

論曰：再次，阿賴耶識中的各種雜染品（zá rǎn pǐn，不清凈的事物）的法種子（fǎ zhǒng zǐ，產生一切法的潛在力量），是分別獨立存在還是沒有分別？那些種子並非有分別的實體存在於其中，也不是沒有分別。然而阿賴耶識就是這樣產生，具有能夠產生那些法的功能差別，所以叫做一切種子識（yī qiè zhǒng zǐ shí，包含一切種子的識）。

釋曰：阿賴耶識中的雜染法種子，是相異還是不相異？如果這樣問，會有什麼過失？如果相異，那麼那些種子就應該可以分別區分，阿賴耶識剎那滅（chà nà miè，瞬間消滅）的意義也不應該成立。因為有分別的緣故，由於善（shàn，好的）和不善（bù shàn，不好的）熏習的力量，種子應該成為善或不善的性質，然而卻允許是無記（wú jì，非善非惡）。如果不相異，怎麼會有多種？這不合道理。所以兩種說法都有過失。那些種子並非有分別的實體存在於其中，也不是沒有分別。乃至叫做一切種子識，爲了避免像前面所說的過失，所以不確定地採取相異或不相異。像這樣產生，就是說像這樣的品類而產生。具有能夠產生那些法的功能差別，就是說具有能夠產生雜染品法的功能差別相。

【English Translation】 English version: Established. These are the three distinctions.

Treatise: Furthermore, what is meant by '熏習' (xūn xí, perfuming or influencing through repeated contact)? '熏習' (xūn xí) is the '能詮' (néng quán, that which expresses), and what is the '所詮' (suǒ quán, that which is expressed)? It refers to relying on those dharmas (fǎ, phenomena) that arise and cease together, wherein there is a causal nature (yīn xìng, causal property) capable of producing those dharmas. This is what is meant by '所詮' (suǒ quán). For example, in sesame seeds (巨勝, jù shèng) there is the '熏習' (xūn xí) of flowers (花, huā). The sesame seeds and the flowers arise and cease together. These sesame seeds are produced carrying the cause capable of producing the fragrance of the flowers. Also, like those who are established in practices such as greed, etc., the '熏習' (xūn xí) of greed, etc., relies on their greed, etc., arising and ceasing together. This mind is produced carrying the cause of producing greed, etc. Or, like those who are learned, the '熏習' (xūn xí) of learning relies on the mental activity (作意, zuò yì) of hearing, arising and ceasing together. This mind is produced carrying the cause of memory. Because this '熏習' (xūn xí) is capable of retaining, it is called '持法者' (chí fǎ zhě, one who holds the Dharma). The principle of '熏習' (xūn xí) in the Ālaya-consciousness (阿賴耶識, ālài yé shí, storehouse consciousness) should be understood to be the same.

Explanation: 'Relying on those dharmas that arise and cease together, wherein there is a causal nature capable of producing those dharmas, this is what is meant by '所詮' (suǒ quán).' This means that relying on those defiled (雜染, zá rǎn) dharmas that arise and cease together, the Ālaya-consciousness has the causal nature capable of producing those dharmas. This is what is meant by '熏習' (xūn xí).

Treatise: Furthermore, are the seeds of the various defiled (雜染, zá rǎn) categories of dharmas in the Ālaya-consciousness separate and distinct, or are they not separate and distinct? Those seeds do not have separate, real entities residing within it, nor are they not distinct. However, the Ālaya-consciousness arises in this way, having functional differences capable of producing those dharmas. Therefore, it is called the '一切種子識' (yī qiè zhǒng zǐ shí, all-seeds consciousness).

Explanation: Are the seeds of defiled dharmas in the Ālaya-consciousness different or not different? If this is asked, what fault would there be? If they are different, then those seeds should be able to be distinguished separately, and the meaning of the Ālaya-consciousness ceasing in an instant (剎那滅, chà nà miè) would not be established. Because they are distinct, due to the power of good (善, shàn) and unwholesome (不善, bù shàn) '熏習' (xūn xí), the seeds should become of good or unwholesome nature, yet it is allowed to be neutral (無記, wú jì). If they are not different, how can there be many? This is not reasonable. Therefore, both views have faults. Those seeds do not have separate, real entities residing within it, nor are they not distinct. Up to being called the '一切種子識' (yī qiè zhǒng zǐ shí, all-seeds consciousness), in order to avoid the faults mentioned earlier, the positions of difference and non-difference are not definitively taken. Arising in this way means arising in such categories. Having functional differences capable of producing those dharmas means having the aspect of functional differences capable of producing defiled dharmas.

應道理。由與生彼功能相應故。名一切種子識。於此義中有現譬喻。如大麥子于生自芽有功能故有種子性。若時陳久或火相應。此大麥果功能損壞。爾時麥相雖住如本。勢力壞故無種子性。阿賴耶識亦復如是。有生雜染諸法功能。由此功能相應故。說名一切種子識。

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

釋曰。複次阿賴耶識與彼雜染諸法同時更互為因云何可見者。欲以喻顯。故為此問。譬如明燈焰炷生燒同時更互者。謂一剎那燈炷為依發生燈焰。是則燈炷為焰生因。即此剎那焰復能燒所依燈炷。是則燈焰為炷燒因。余喻亦爾。如是顯示有俱有因。由因現在住即見果生故。從如阿賴耶識為雜染諸法因。乃至所餘因緣不可得故者。此言顯示阿賴耶識與雜染法更互為因即是因緣。

論曰。云何熏習無異無雜。而能與彼有異有雜諸法為因。如眾纈具纈所纈衣。當纈之時雖復未有異雜。非一品類可得入染器后。爾時衣上便有異雜。非一品類。染色絞絡文像顯現。阿賴耶識亦復如是。異雜能熏之所熏習。

【現代漢語翻譯】現代漢語譯本：這是合理的。因為它具有產生那些（雜染）法的功能，所以被稱為一切種子識（ālaya-vijñāna，儲存所有種子或潛在可能性的意識）。關於這個意義，有一個現成的例子。就像大麥種子具有產生自身幼苗的功能，因此具有種子性。如果時間長了，或者與火接觸，這個大麥果實的功能就會損壞。這時，大麥的外觀雖然保持原樣，但由於其力量被破壞，就沒有了種子性。阿賴耶識也是如此，具有產生雜染諸法的功能。由於與這種功能相應，所以被稱為一切種子識。

論曰：此外，阿賴耶識與那些雜染諸法同時互相作為原因，如何才能看到呢？例如，明燈的火焰和燈芯，產生和燃燒是同時互相進行的。又如蘆葦捆，互相依靠支撐，同時不會倒塌。應該觀察到，這裡互相作為原因的道理也是如此。就像阿賴耶識是雜染諸法的原因，雜染諸法也是阿賴耶識的原因。只有在這種情況下才能確立因緣關係，因為其他的因緣關係是無法獲得的。

釋曰：此外，阿賴耶識與那些雜染諸法同時互相作為原因，如何才能看到呢？這是爲了用比喻來顯示，所以才提出這個問題。例如，明燈的火焰和燈芯，產生和燃燒是同時互相進行的。意思是說，在一剎那間，燈芯作為依靠而產生火焰。那麼，燈芯就是火焰產生的原因。就在這一剎那，火焰又能夠燃燒所依靠的燈芯。那麼，火焰就是燈芯燃燒的原因。其他的比喻也是如此。這樣顯示了有俱有因（sahabhū-hetu，同時存在的因）。因為當原因現在存在時，就能看到結果產生。從『就像阿賴耶識是雜染諸法的原因』，直到『其他的因緣關係是無法獲得的』，這句話顯示了阿賴耶識與雜染法互相作為原因，這就是因緣。

論曰：如何熏習沒有差異也沒有混雜，卻能成為那些有差異有混雜的諸法的原因呢？就像用眾多的模具來印染所要印染的衣服。當印染的時候，雖然還沒有差異和混雜，但不能說只有一個種類。進入染色器后，這時衣服上就有了差異和混雜，不是單一的種類。染色的絞絡和紋樣顯現出來。阿賴耶識也是如此，被有差異有混雜的能熏所熏習。

【English Translation】 English version: This is reasonable. It is called the ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds or potentials) because it has the function of producing those (defiled) dharmas. Regarding this meaning, there is a readily available example. Just as a barley seed has the function of producing its own sprout, and therefore has seed nature. If it is old or exposed to fire, the function of this barley fruit is damaged. At this time, although the appearance of the barley remains as it was, it has no seed nature because its power is destroyed. The ālaya-vijñāna is also like this, having the function of producing defiled dharmas. Because it corresponds with this function, it is called the seed consciousness.

Treatise says: Furthermore, how can it be seen that the ālaya-vijñāna and those defiled dharmas simultaneously act as causes for each other? For example, the flame and wick of a bright lamp, generation and burning occur simultaneously and mutually. Also, like a bundle of reeds, supporting each other and not falling down at the same time. It should be observed that the principle of mutual causation here is also like this. Just as the ālaya-vijñāna is the cause of defiled dharmas, defiled dharmas are also the cause of the ālaya-vijñāna. Only in this way can the causal relationship be established, because other causal relationships cannot be obtained.

Explanation says: Furthermore, how can it be seen that the ālaya-vijñāna and those defiled dharmas simultaneously act as causes for each other? This question is posed in order to illustrate with a metaphor. For example, the flame and wick of a bright lamp, generation and burning occur simultaneously and mutually. It means that in one instant, the wick serves as the basis for the generation of the flame. Then, the wick is the cause of the flame's generation. In that very instant, the flame is able to burn the wick on which it relies. Then, the flame is the cause of the wick's burning. Other metaphors are also like this. This shows that there is a co-existent cause (sahabhū-hetu, a cause that exists simultaneously). Because when the cause is present, the result can be seen to arise. From 'Just as the ālaya-vijñāna is the cause of defiled dharmas' to 'other causal relationships cannot be obtained,' this statement shows that the ālaya-vijñāna and defiled dharmas mutually act as causes, and this is the causal relationship.

Treatise says: How can the熏習 (xūn xí, influence or perfuming) that is without difference and without mixture become the cause of those dharmas that have difference and mixture? It is like using many molds to dye the cloth to be dyed. When dyeing, although there is no difference and no mixture yet, it cannot be said that there is only one kind. After entering the dyeing vat, at this time the cloth has difference and mixture, not a single kind. The dyed twists and patterns appear. The ālaya-vijñāna is also like this, being influenced by the influencing that has difference and mixture.

于熏習時。雖復未有異雜可得。果生染器現前已后。便有異雜無量品類諸法顯現。

釋曰。云何熏習無異無雜而能與彼有異有雜諸法為因者。欲以譬喻顯斯道理。故為此問。如眾纈具纈所纈衣。當纈之時。雖無異雜文像可見。入染器后。便有異雜文像可見。阿賴耶識如所染衣。果生即染器。故名果生染器。入者即是緣所攝義。于熏習時雖無異雜。至果熟位便有非一品類諸法因性顯現如已染衣。

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

釋曰。如是緣起于大乘中極細甚深者。異生覺慧難了知故名為極細。阿羅漢等難窮底故名為甚深。又若略說有二緣起者。舉數。一者分別自性緣起。二者分別愛非愛緣起者。列名。此中依止阿賴耶識者。謂阿賴耶識為因諸法生起。是名分別自性緣起。由能分別異類自性為因性故。若無明等是名分別愛非愛緣起。由能分別愛非愛種種自體為因性故。

論曰。于阿賴耶識中。若愚第一緣起。或有分別自性為因。或有分別宿作為因。或有分別自

【現代漢語翻譯】現代漢語譯本：在熏習的時候，即使還沒有任何差異或混雜可以察覺，但當產生結果的『染器』（果生染器，指產生結果的環境或條件）出現之後，就會有差異和混雜的無量品類的諸法顯現出來。

解釋：為什麼熏習的時候沒有差異和混雜，卻能成為那些有差異和混雜的諸法的因呢？這是想用比喻來闡明這個道理，所以提出這個問題。就像眾多的纈（xié）具和纈所染的衣服，在進行纈染的時候，雖然沒有差異和混雜的紋樣可以看見，但放入染器之後，就會有差異和混雜的紋樣可以看見。阿賴耶識（ālài yé shì，儲存一切種子識，是第八識）就像所染的衣服，『果生』就是染器，所以叫做『果生染器』。『入』就是被緣所攝的意思。在熏習的時候雖然沒有差異和混雜，但到了果成熟的時候，就會有非單一品類的諸法因性顯現，就像已經染色的衣服一樣。

論：這樣的緣起在大乘（dà chéng，佛教的一個主要流派）中極其細微和深奧。如果簡略地說，有二種緣起：一是分別自性緣起，二是分別愛非愛緣起。其中，依止阿賴耶識諸法生起，這叫做分別自性緣起，因為它能夠分別種種自性作為緣性。還有十二支緣起（shí èr zhī yuán qǐ，佛教關於生命輪迴的理論），這叫做分別愛非愛緣起，因為它能夠在善趣和惡趣中分別愛和非愛種種自體作為緣性。

解釋：這樣的緣起在大乘中極其細微和深奧，是因為凡夫俗子的覺悟和智慧難以瞭解，所以叫做『極細』。阿羅漢（ā luó hàn，佛教修行者達到的一種境界）等難以窮盡其底蘊，所以叫做『甚深』。如果簡略地說有二種緣起，這是舉出數量。一是分別自性緣起，二是分別愛非愛緣起，這是列出名稱。其中，依止阿賴耶識，是指以阿賴耶識為因，諸法生起，這叫做分別自性緣起，因為它能夠分別不同種類的自性作為因性。如果說無明等，這叫做分別愛非愛緣起，因為它能夠分別愛和非愛種種自體作為因性。

論：在阿賴耶識中，如果對第一緣起愚昧無知，或者有人分別自性為因，或者有人分別宿作為因，或者有人分別自

【English Translation】 English version: During the time of habitual practice (熏習 shí), even if there are no differences or mixtures to be found, once the 'dyeing vessel' (染器 rǎn qì, the environment or conditions that produce results) that produces the result appears, then countless categories of dharmas (諸法 zhū fǎ, phenomena) with differences and mixtures will manifest.

Explanation: How can habitual practice, without differences or mixtures, become the cause of those dharmas that have differences and mixtures? This is to use a metaphor to clarify this principle, so this question is raised. Just like the many clamp-resist dyeing tools (纈具 xié jù) and the clamp-resist dyed clothes, when clamp-resist dyeing is being done, although there are no different or mixed patterns to be seen, after being put into the dyeing vessel, different and mixed patterns can be seen. The Ālaya-consciousness (阿賴耶識 ālài yé shì, the storehouse consciousness that stores all seeds, the eighth consciousness) is like the dyed clothes, 'result-arising' (果生 guǒ shēng) is the dyeing vessel, so it is called 'result-arising dyeing vessel'. 'Entering' (入 rù) means being encompassed by conditions. Although there are no differences or mixtures during habitual practice, when the fruit matures, the causal nature of non-single categories of dharmas will manifest, just like already dyed clothes.

Treatise: Such dependent origination (緣起 yuán qǐ) is extremely subtle and profound in Mahāyāna (大乘 dà chéng, a major branch of Buddhism). If briefly stated, there are two types of dependent origination: first, the dependent origination of distinguishing self-nature; second, the dependent origination of distinguishing love and non-love. Among them, the arising of dharmas relying on the Ālaya-consciousness is called the dependent origination of distinguishing self-nature, because it can distinguish various self-natures as the causal nature. There is also the twelve-linked chain of dependent origination (十二支緣起 shí èr zhī yuán qǐ, the Buddhist theory of the cycle of life and death), which is called the dependent origination of distinguishing love and non-love, because it can distinguish various self-entities of love and non-love in good and bad destinies as the causal nature.

Explanation: Such dependent origination is extremely subtle and profound in Mahāyāna because the awakening and wisdom of ordinary people are difficult to understand, so it is called 'extremely subtle'. Arhats (阿羅漢 ā luó hàn, a state achieved by Buddhist practitioners) and others find it difficult to exhaust its depths, so it is called 'profound'. If briefly stated, there are two types of dependent origination, this is stating the quantity. First, the dependent origination of distinguishing self-nature; second, the dependent origination of distinguishing love and non-love, this is listing the names. Among them, relying on the Ālaya-consciousness refers to the arising of dharmas with the Ālaya-consciousness as the cause, this is called the dependent origination of distinguishing self-nature, because it can distinguish different kinds of self-nature as the causal nature. If we talk about ignorance and so on, this is called the dependent origination of distinguishing love and non-love, because it can distinguish various self-entities of love and non-love as the causal nature.

Treatise: In the Ālaya-consciousness, if one is ignorant of the first dependent origination, or some distinguish self-nature as the cause, or some distinguish past actions as the cause, or some distinguish self-

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

釋曰。或有分別宿作為因者。謂彼不許有士用因故成邪執。為顯此等說生盲喻。無明生盲者。謂由無明故成生盲。阿賴耶識自性因性及果性等如所不了象之自性者。謂前所立此識自相說名自性。所立因相說名因性。所立果相說名果性。由無明力不了此等。于阿賴耶識。分別自性緣起不解了故。執自性等為諸法因。于第二分別愛非愛緣起不解了故。執有我為作者受者。此中因謂阿賴耶識。諸法熏習于中持故。果者即是阿賴耶識即彼諸法所熏習故。

論曰。又若略說阿賴耶識用。異熟識一切即種子為其自性。能攝三界一切自體一切趣等。

釋曰。阿

【現代漢語翻譯】現代漢語譯本：在變化是作為原因的。或者有人分別認為實我（Atman）是原因。或者有人分別認為無因無緣。如果愚昧於第二種緣起，又會分別認為我是作者，我是受者。譬如一群天生的盲人從未見過大象。有人用大象來描述並展示給他們。這些天生的盲人有的觸控到象鼻，有的觸控到象牙，有的觸控到象耳，有的觸控到象足，有的觸控到象尾，有的觸控到脊樑。如果有人問，大象是什麼樣子？有的人說，大象像犁柄；有的人說，像杵；有的人說，像箕；有的人說，像臼；有的人說，像掃帚；有的人說，大象像石山。如果不瞭解這兩種緣起，無明的盲人也像這樣。有的人執著于自性（Prakriti）為原因，有的人執著于宿作（Karma）為原因，有的人執著于自在天（Ishvara）為原因，有的人執著于實我（Atman）為原因，有的人執著于無因無緣，有的人執著於我是作者，我是受者。阿賴耶識（Alaya-vijñana）的自性、因性和果性等等，就像不瞭解大象的自性一樣。

解釋：或者有人分別認為宿作（Karma）是原因，這是因為他們不承認有士用因，因此形成邪見。爲了闡明這些，說了生盲的比喻。無明的盲人，是因為無明而成為盲人。阿賴耶識（Alaya-vijñana）的自性、因性和果性等等，就像不瞭解大象的自性一樣，是指前面所建立的這個識的自相，稱為自性；所建立的因相，稱為因性；所建立的果相，稱為果性。由於無明的力量，不瞭解這些，對於阿賴耶識（Alaya-vijñana），因為不瞭解自性緣起，所以執著于自性等為諸法的原因。對於第二種分別，因為不瞭解愛與非愛（喜歡與不喜歡）的緣起，所以執著于有我作為作者和受者。這裡的原因是指阿賴耶識（Alaya-vijñana），因為諸法熏習在其中保持；結果就是阿賴耶識（Alaya-vijñana），因為它被那些諸法所熏習。

論：又如果簡略地說阿賴耶識（Alaya-vijñana）的作用，異熟識（Vipaka-vijñana）的一切，即種子作為它的自性，能夠攝取三界的一切自體和一切趣等。

解釋：

【English Translation】 English version: Change is taken as a cause. Or some distinguish and consider the real self (Atman) as the cause. Or some distinguish and consider no cause and no condition. If one is ignorant of the second dependent origination, one further distinguishes and considers 'I am the doer, I am the receiver.' For example, a crowd of people born blind have never seen an elephant. Someone describes and shows them the elephant. Among these people born blind, some touch the elephant's trunk, some touch its tusks, some touch its ears, some touch its feet, some touch its tail, some touch its spine. If someone asks, 'What does an elephant look like?' some say, 'The elephant is like a plow handle,' some say 'like a pestle,' some say 'like a winnowing basket,' some say 'like a mortar,' some say 'like a broom,' some say, 'the elephant is like a stone mountain.' If one does not understand these two dependent originations, the blind due to ignorance are also like this. Some cling to nature (Prakriti) as the cause, some cling to past actions (Karma) as the cause, some cling to the自在天 (Ishvara) as the cause, some cling to the real self (Atman) as the cause, some cling to no cause and no condition, some cling to 'I am the doer, I am the receiver.' The self-nature, causal nature, and resultant nature, etc., of the Alaya-consciousness (Alaya-vijñana) are like not understanding the self-nature of the elephant.

Explanation: Or some distinguish and consider past actions (Karma) as the cause, because they do not acknowledge the cause of human effort, thus forming a wrong view. To clarify these, the metaphor of the blind is given. The blind due to ignorance means becoming blind due to ignorance. The self-nature, causal nature, and resultant nature, etc., of the Alaya-consciousness (Alaya-vijñana) are like not understanding the self-nature of the elephant, which refers to the self-aspect of this consciousness established earlier, called self-nature; the causal aspect established, called causal nature; the resultant aspect established, called resultant nature. Due to the power of ignorance, not understanding these, regarding the Alaya-consciousness (Alaya-vijñana), because of not understanding the dependent origination of self-nature, they cling to self-nature, etc., as the causes of all dharmas. Regarding the second distinction, because of not understanding the dependent origination of love and non-love (like and dislike), they cling to the existence of 'I' as the doer and receiver. Here, the cause refers to the Alaya-consciousness (Alaya-vijñana), because all dharmas are perfumed and maintained within it; the result is the Alaya-consciousness (Alaya-vijñana), because it is perfumed by those dharmas.

Treatise: Furthermore, if one briefly speaks of the function of the Alaya-consciousness (Alaya-vijñana), all of the Vipaka-consciousness (Vipaka-vijñana), that is, the seed, is its self-nature, capable of encompassing all self-entities and all destinies, etc., of the three realms.

Explanation:

賴耶識用異熟識一切種子為自性者。謂得自體異類熟故。諸法種子熏在中故。一切趣等者。謂五趣等。一切自體者。謂趣趣中同分異分種種差別。

論曰。此中五頌。

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

為顯內種非如外種。復說二頌。

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

釋曰。如是已說阿賴耶識。為一切法真實種子。復欲顯示彼種子體說斯五頌。此中外者。謂稻穀等。內者。即是阿賴耶識。不明瞭者。謂外種子是無記義。言於二者。阿賴耶識于善不善二性。明瞭通有記故。復有別義。謂于雜染清凈明瞭。唯世俗者。謂外種子唯就世俗說為種子。所以者何。彼亦皆是阿賴耶識所變現故。勝義即是阿賴耶識。所以者何。是一切法真種子故。應知如是一切種子復有六義。剎那滅者。謂二種子皆生無間定滅壞故。所以者何。不應常法

【現代漢語翻譯】現代漢語譯本：阿賴耶識（Ālaya-vijñāna，儲存識）以異熟識（Vipāka-vijñāna，果報識）和一切種子（Sarva-bīja，所有潛能）為自性。之所以這樣說，是因為它獲得自體（Svabhāva，自身）後會產生不同類別的果報，並且諸法的種子都熏習在其中。『一切趣等』指的是五趣（Pañca-gati，五道輪迴）等。『一切自體』指的是在各個趣中，同分（Sabhāga，相似性）和異分（Visabhāga，差異性）的種種差別。

論曰：這裡有五首偈頌：

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

爲了顯示內種（Ādhyātmika-bīja，內在種子）不同於外種（Bāhya-bīja，外在種子），又說了兩首偈頌：

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

釋曰：如上已經說了阿賴耶識是一切法真實的種子，現在想要顯示那些種子的體性，所以說了這五首偈頌。這裡說的『外』，指的是稻穀等；『內』，就是指阿賴耶識。『不明瞭』，指的是外在的種子是無記（Avyākṛta，非善非惡）的性質。『於二』，指的是阿賴耶識對於善和不善兩種性質，明瞭且通於有記（Vyākṛta，善或惡）的性質。還有另外的含義，指的是對於雜染（Saṃkleśa，煩惱）和清凈（Vyavadāna，解脫）是明瞭的。『唯世俗』，指的是外在的種子只是在世俗層面才被稱為種子。為什麼這樣說呢？因為它們也都是阿賴耶識所變現的。『勝義』就是指阿賴耶識。為什麼這樣說呢？因為它是所有法真實的種子。應該知道，所有這些種子還有六種含義：『剎那滅』，指的是兩種種子都是在產生后立即滅壞的。為什麼這樣說呢？不應該是常法（Nitya-dharma，永恒不變的事物）。

【English Translation】 English version: The Ālaya-vijñāna (storehouse consciousness) has the Vipāka-vijñāna (resultant consciousness) and all seeds (Sarva-bīja) as its nature. This is because it obtains its own nature (Svabhāva) and produces different kinds of results, and because the seeds of all dharmas are perfumed within it. 'All destinies, etc.' refers to the five destinies (Pañca-gati) and so on. 'All own-natures' refers to the various differences of commonality (Sabhāga) and distinctiveness (Visabhāga) within each destiny.

Treatise says: Here are five verses:

'Outer and inner are not clear, in the two, only conventional; the ultimate seeds, should be known to have six aspects: momentary cessation and co-existence, constantly following and transforming should be known; definitely dependent on conditions, only able to produce its own result; firm, neutral, and able to be perfumed, corresponding with the perfumer; what is perfumed is not different from this, this is the characteristic of perfuming; the six consciousnesses have no correspondence, the three differences contradict; two thoughts do not co-exist, analogy and other examples lead to loss; these outer and inner seeds, should be known to produce and lead; withering and decay are due to leading, naturally ceasing later.'

In order to show that the inner seed (Ādhyātmika-bīja) is different from the outer seed (Bāhya-bīja), two more verses are spoken:

'The outer may lack perfuming, the inner seed should not be known thus; without perfuming of hearing, etc., the production of result is not reasonable; making and not making, loss and gain, because of fault, contradiction is established; the outer seed takes the inner as a condition, due to relying on its perfuming.'

Explanation: As it has already been said that the Ālaya-vijñāna is the real seed of all dharmas, now, wishing to show the nature of those seeds, these five verses are spoken. Here, 'outer' refers to rice grains, etc.; 'inner' refers to the Ālaya-vijñāna. 'Not clear' refers to the fact that outer seeds are of a neutral (Avyākṛta) nature. 'In the two' refers to the fact that the Ālaya-vijñāna is clear and encompasses both good and bad (Vyākṛta) natures. There is also another meaning, referring to being clear about defilement (Saṃkleśa) and purification (Vyavadāna). 'Only conventional' refers to the fact that outer seeds are only called seeds on the conventional level. Why is this so? Because they are all transformations of the Ālaya-vijñāna. 'Ultimate' refers to the Ālaya-vijñāna. Why is this so? Because it is the real seed of all dharmas. It should be known that all these seeds also have six meanings: 'Momentary cessation' refers to the fact that both seeds definitely cease immediately after arising. Why is this so? It should not be a permanent dharma (Nitya-dharma).

為種子體。以一切時其性如本無差別故。言俱有者。謂非過去亦非未來。亦非相離得為種子。何以故。若於此時種子有。即于爾時果生故。恒隨轉應知者。謂阿賴耶識乃至治生。外法種子乃至根住。或乃至熟。言決定者。謂此種子各別決定。不從一切一切得生。從此物種還生此物。待眾緣者。謂此種子待自眾緣方能生果。非一切時能生一切。若於是處是時遇自眾緣。即於此處此時自果得生。唯能引自果者。謂自種子但引自果。如阿賴耶識種子唯能引生阿賴耶識。如稻穀等唯能引生稻穀等果。如是且顯種果生義。今當更示熏習異相。堅者。堅住方可受熏。非如動風。所以者何。風性疏動不能任持。所有熏氣一逾膳那。彼諸熏氣亦不隨轉。占博迦油能持香氣百逾膳那。彼諸香氣亦能隨轉。言無記者。是不可記極香臭義。由此道理蒜不受熏。以極臭故。如是香物亦不受熏。以極香故。若物非極香臭所記即可受熏。言可熏者。謂應受熏方可熏習。非不受熏如金石等。不應受熏名不可熏。若於此時能受熏習。即于爾時名為可熏。如可熏物。與能熏相應者。能熏相應方名可熏。非不相應。當知即是無間生義。言所熏者。阿賴耶識具上四德。應受熏習故名所熏。非轉識等。非異此者。謂若離此阿賴耶識余非所熏。是故所熏即此非異。

【現代漢語翻譯】現代漢語譯本：作為種子體（bīja-kāya）。因為它在任何時候的性質都和原本沒有差別。所說的『俱有』，是指它既不是過去，也不是未來，也不是相互分離而成為種子。為什麼呢？如果在這個時候種子存在，那麼在那個時候果就會產生。『恒隨轉應知者』，是指阿賴耶識（ālayavijñāna）乃至治生，外法種子乃至根住，或者乃至成熟。所說的『決定』，是指這些種子各自決定，不會從一切事物中生出一切事物，而是從這種事物中還生出這種事物。『待眾緣者』，是指這些種子等待各自的因緣才能產生結果，不是在任何時候都能產生一切事物。如果在某個地方、某個時間遇到自己的因緣，那麼就在這個地方、這個時間產生自己的結果。『唯能引自果者』，是指自己的種子只能引生自己的結果，比如阿賴耶識的種子只能引生阿賴耶識，比如稻穀等只能引生稻穀等果。以上是顯示種子和果實產生的意義。現在再來展示熏習的差異相。『堅』，堅固才能接受熏習，不像流動的風。為什麼呢？因為風的性質疏鬆流動，不能保持，所有的熏氣一旦超過一逾繕那（yojana），那些熏氣也不會隨之轉移。占博迦油（campaka oil）能保持香氣一百逾繕那，那些香氣也能隨之轉移。所說的『無記』，是不可記的極香或極臭的意義。因為這個道理，蒜不受熏，因為它極臭。同樣，香物也不受熏，因為它極香。如果某種東西不是極香或極臭所能記述的，就可以接受熏習。所說的『可熏』，是指應該接受熏習才能被熏習，不是不能接受熏習，比如金石等。不應該接受熏習的叫做『不可熏』。如果在這個時候能夠接受熏習，那麼在這個時候就叫做『可熏』。像可熏物，與能熏相應，與能熏相應才叫做可熏，不是不相應。應當知道這就是無間生義。所說的『所熏』，阿賴耶識具備以上四種功德，應該接受熏習，所以叫做『所熏』，不是轉識等。『非異此者』，是指如果離開這個阿賴耶識，其餘的就不是所熏。所以所熏就是這個，沒有不同。

【English Translation】 English version: It is the seed-body (bīja-kāya). Because its nature is the same as the original at all times without any difference. The term 'co-existent' means that it is neither past nor future, nor is it separated to become a seed. Why? If the seed exists at this time, then the fruit will be produced at that time. 'Constantly following and transforming should be known' refers to the Ālayavijñāna (storehouse consciousness) up to the production of livelihood, the seeds of external dharmas up to the abiding of the roots, or even up to maturity. The term 'determined' means that these seeds are each determined separately, and not everything can be produced from everything, but this thing is produced from this kind of thing. 'Awaiting conditions' means that these seeds can only produce fruit when they await their own conditions, and they cannot produce everything at all times. If one encounters one's own conditions in a certain place at a certain time, then one's own fruit will be produced in that place at that time. 'Only able to lead to one's own fruit' means that one's own seeds can only lead to one's own fruit, such as the seeds of Ālayavijñāna can only lead to the birth of Ālayavijñāna, and rice grains can only lead to the fruit of rice grains. The above is to show the meaning of the production of seeds and fruits. Now, let's show the different aspects of perfuming. 'Firm' means that only firmness can receive perfuming, not like the moving wind. Why? Because the nature of the wind is sparse and moving, and it cannot hold. Once all the perfuming exceeds one yojana (a unit of distance), those perfuming will not follow. Campaka oil can hold the fragrance for a hundred yojanas, and those fragrances can follow. The term 'unmarked' refers to the meaning of extremely fragrant or extremely foul that cannot be marked. For this reason, garlic is not perfumed because it is extremely foul. Similarly, fragrant things are not perfumed because they are extremely fragrant. If something is not marked by extreme fragrance or foulness, it can be perfumed. The term 'perfumable' means that only what should be perfumed can be perfumed, not what cannot be perfumed, such as gold and stone. What should not be perfumed is called 'unperfumable'. If one can receive perfuming at this time, then at this time it is called 'perfumable'. Like perfumable things, corresponding to the perfumer, only corresponding to the perfumer is called perfumable, not non-corresponding. It should be known that this is the meaning of uninterrupted birth. The term 'perfumed' means that the Ālayavijñāna possesses the above four virtues and should receive perfuming, so it is called 'perfumed', not the transforming consciousnesses, etc. 'Not different from this' means that if one leaves this Ālayavijñāna, the rest is not what is perfumed. Therefore, what is perfumed is this, and there is no difference.

是為熏習相者。謂阿賴耶識有剎那滅等。是熏習相剎那滅故。與諸轉識俱時有故。乃至對治恒隨轉故。或窮生死恒隨轉故。定與善等為因性故。待福非福不動行緣。于善惡趣異類熟故。如是等義于轉識中。一切異法皆應成立。是故唯此阿賴耶識。與如是等勝德相應可受熏習。六識無相應者。謂彼諸識有動轉故。三差別相違者。謂彼諸識別別所依。別別所緣別別作意。復有餘義。別別行相一一轉故。譬喻論師欲令前念熏於後念。為遮彼故。說言二念不得俱有。無二剎那一時而有。俱生俱滅熏習住故。若謂此識種類如是雖不相應。然同識類亦得相熏。如是例余應成過失。謂餘種類例亦應爾。以眼等根同凈色類。亦應展轉更互相熏。此意說言眼耳兩根同有凈法。二凈展轉應互相熏。余亦如是。然汝不許。雖同凈法異相續故不得相熏。識亦應爾。雖同識法何得相熏。如是所說二種種子。謂外及內。應知皆有能生能引。此中外種乃至果熟。為能生因。內種乃至壽量邊際。為能生因。外種能引枯后相續。內種能引喪后屍骸。由引因故多時續住。若二種子唯有生因。此因既壞果即應滅。應無少時相續住義。若謂剎那展轉相續。前念為因后念隨轉。是則後邊不應都滅。由此決定應有引因。此二種子。譬如放弦彎弓為因。箭不墮落遠有所

【現代漢語翻譯】現代漢語譯本這是關於熏習相的討論。熏習相指的是阿賴耶識（ālaya-vijñāna，根本識）具有剎那生滅等特性。之所以說是熏習相，是因為阿賴耶識剎那生滅，並且與各種轉識（pravṛtti-vijñāna，轉變識）同時存在。乃至在對治煩惱時，它也恒常相隨轉變；或者說，它窮盡生死也恒常相隨轉變。它必定與善等法作為因性相應，依賴福與非福（善業與惡業）以及不動行（無色界的禪定）的緣，從而在善趣或惡趣中產生不同的果報。像這樣的道理，在轉識中，一切不同的法都應該能夠成立。因此，只有這個阿賴耶識，與這些殊勝的功德相應，才能夠接受熏習。六識（ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）沒有這樣的相應性，因為它們具有動搖和轉變的特性。三種差別相違指的是，這些轉識各自有不同的所依（ālambana，依靠的對象），不同的所緣（viṣaya，認識的對象），以及不同的作意（manasikāra，心理活動）。此外，還有其他的意義，因為它們各自的行相（ākāra，表現形式）一一轉變。譬喻論師想要讓前一念熏習后一念。爲了駁斥他們的觀點，這裡說兩念不能同時存在，沒有兩個剎那同時存在，因為熏習是安住于俱生俱滅的法之上的。如果有人說，這個識的種類是這樣的，即使不相應，但同屬于識的種類，也可以互相熏習。那麼，按照這個例子，其他的也應該出現過失。也就是說，其他的種類也應該如此。比如，眼根等根與凈色（prasāda-rūpa，清凈的色法）屬於同一類，也應該輾轉互相熏習。這裡的意思是說，眼根和耳根都具有清凈的法，這兩種清凈的法應該輾轉互相熏習。其他的也是如此。但是你們並不允許這樣，因為雖然同是清凈的法，但相續不同，所以不能互相熏習。識也應該如此，雖然同是識的法，怎麼能夠互相熏習呢？像這樣所說的兩種種子，即外在的種子和內在的種子，應該知道它們都具有能生和能引的作用。這裡，外在的種子乃至果實成熟，是能生的因。內在的種子乃至壽命終結，是能生的因。外在的種子能夠牽引枯萎后的相續，內在的種子能夠牽引死亡后的屍骸。由於有牽引的因，所以能夠長時間地持續存在。如果兩種種子只有生因，那麼這個因一旦壞滅，果就應該立即滅亡，不應該有短暫的相續存在的道理。如果有人說，剎那剎那輾轉相續，前一念作為因，后一念隨之轉變，那麼，後邊就不應該完全滅亡。由此可以確定，應該有牽引的因。這兩種種子，譬如以拉開弓弦的彎弓作為因，箭不會掉落，而是射向遠方。

【English Translation】 English version This concerns the aspect of conditioning (熏習相, xūn xí xiāng). It refers to the ālaya-vijñāna (阿賴耶識, fundamental consciousness) possessing characteristics such as momentary arising and ceasing. It is called the aspect of conditioning because the ālaya-vijñāna arises and ceases momentarily, and it exists simultaneously with the various pravṛtti-vijñānas (轉識, transforming consciousnesses). Even when counteracting afflictions, it constantly transforms along with them; or rather, it constantly transforms along with them throughout the cycle of birth and death. It is necessarily associated with good dharmas, etc., as its causal nature, relying on the conditions of merit and demerit (good and bad karma) and the unmoved action (immovable karma of the formless realm), thereby producing different retributions in the good or bad destinies. Such principles should be established for all different dharmas within the transforming consciousnesses. Therefore, only this ālaya-vijñāna, being associated with such superior virtues, can receive conditioning. The six consciousnesses (六識, ṣaḍ-vijñāna: eye, ear, nose, tongue, body, and mind consciousnesses) do not have such association because they possess the characteristics of movement and transformation. The three contradictory differences refer to the fact that these transforming consciousnesses each have different supports (所依, ālambana), different objects (所緣, viṣaya), and different mental engagements (作意, manasikāra). Furthermore, there are other meanings because their respective appearances (行相, ākāra) transform one by one. The proponents of analogy (譬喻論師) want the preceding thought to condition the subsequent thought. To refute their view, it is said here that two thoughts cannot exist simultaneously; there are no two moments existing at the same time because conditioning abides upon dharmas that arise and cease simultaneously. If someone says that the type of this consciousness is such that even if they are not associated, but belong to the same type of consciousness, they can condition each other. Then, according to this example, other faults should also occur. That is to say, other types should also be like this. For example, the eye faculty and other faculties belong to the same category of pure form (凈色, prasāda-rūpa), and they should also condition each other reciprocally. The meaning here is that the eye and ear faculties both possess pure dharmas, and these two pure dharmas should condition each other reciprocally. The same applies to others. However, you do not allow this because although they are both pure dharmas, their continuities are different, so they cannot condition each other. Consciousness should also be like this; although they are both dharmas of consciousness, how can they condition each other? The two seeds mentioned in this way, namely external seeds and internal seeds, should be known to have both the function of generating and the function of attracting. Here, the external seeds, up to the ripening of the fruit, are the cause of generation. The internal seeds, up to the end of lifespan, are the cause of generation. The external seeds can attract the continuity after withering, and the internal seeds can attract the corpse after death. Because there is a cause of attraction, they can continue to exist for a long time. If the two seeds only have the cause of generation, then once this cause is destroyed, the effect should immediately perish, and there should be no reason for a brief continuity of existence. If someone says that moment after moment continues to transform, with the preceding thought as the cause and the subsequent thought transforming accordingly, then the latter should not completely perish. From this, it can be determined that there should be a cause of attraction. These two seeds are like using a drawn bow as the cause, the arrow will not fall but will be shot far away.

至。

論曰。複次其餘轉識。普於一切自體諸趣。應知說名能受用者。如中邊分別論中說伽他曰。

一則名緣識　　第二名受者　此中能受用　　分別推心法

釋曰。此中受用是生起義。受用中有名受用者。為顯此義故。引中邊分別論頌為阿笈摩。

論曰。如是二識更互為緣。如阿毗達磨大乘經中說伽他曰。

諸法于識藏　　識於法亦爾　更互為果性　　亦常為因性

釋曰。阿賴耶識與一切法。於一切時互為因果。展轉相生。若於此時阿賴耶識為諸法因。即于爾時諸法為果。若於此時阿賴耶識為諸法果。即于爾時諸法為因。

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

釋曰。此中第一緣起。謂阿賴耶識中所有習氣。與彼諸法互為因緣。第二緣起。謂無明等為增上緣。由無明等增上勢力行等生故。又六轉識名受用緣起。三緣所生。謂眼識以眼為增上緣。以色為所緣緣。等無間緣。謂彼無間此識生起。所以者何。若彼不與容受處者此不生故。余識亦爾。

論曰。如是已安立阿賴耶識異門及相。復云何知如是異門及如是相。決定

【現代漢語翻譯】現代漢語譯本：至。

論曰：此外，其餘的轉識（pravrtti-vijñāna，指眼識、耳識、鼻識、舌識、身識和意識），普遍存在於一切自體和諸趣（gati，指地獄、餓鬼、畜生、人、阿修羅、天道）之中，應當知道它們被稱為『能受用者』。正如《中邊分別論》（Madhyāntavibhāga-bhāṣya）中所說的偈頌：

『一則名緣識，第二名受者，此中能受用，分別推心法。』

釋曰：這裡所說的『受用』是生起的意思。在受用之中，有名為『受用者』。爲了顯明這個意義，所以引用《中邊分別論》的偈頌作為阿笈摩（āgama，聖教）。

論曰：像這樣，阿賴耶識（ālayavijñāna，藏識）和轉識二者互相為緣。正如《阿毗達磨大乘經》（Abhidharma Mahāyāna Sūtra）中所說的偈頌：

『諸法于識藏，識於法亦爾，更互為果性，亦常為因性。』

釋曰：阿賴耶識與一切法，在一切時互相為因果，輾轉相生。如果在這個時候阿賴耶識是諸法的因，那麼在這個時候諸法就是果。如果在這個時候阿賴耶識是諸法的果，那麼在這個時候諸法就是因。

論曰：如果在第一緣起（pratītyasamutpāda，指阿賴耶識與諸法的相互關係）中，這兩個識互相為因緣，那麼在第二緣起（指十二因緣）中，又是什麼緣呢？是增上緣（adhipati-pratyaya）。這六識（指眼識、耳識、鼻識、舌識、身識和意識）由幾種緣所生呢？增上緣、所緣緣（ālambana-pratyaya）、等無間緣（samanantara-pratyaya）。像這樣，這三種緣起，指的是窮生死（輪迴）、愛非愛趣（喜歡和不喜歡的事物），以及能受用者，具有四種緣。

釋曰：這裡所說的第一緣起，指的是阿賴耶識中所有的習氣（vāsanā），與那些諸法互相為因緣。第二緣起，指的是無明（avidyā）等為增上緣，由於無明等的增上勢力，所以行（saṃskāra）等產生。另外，六轉識名為受用緣起，由三種緣所生。例如，眼識以眼為增上緣，以色（rūpa）為所緣緣，等無間緣指的是前一念滅后此識生起。為什麼這樣說呢？如果前一念不與容受處，此識就不會產生。其餘的識也是這樣。

論曰：像這樣已經安立了阿賴耶識的異名和相。又如何知道這些異名和這些相，是決定的呢？

【English Translation】 English version: To.

Treatise: Furthermore, the remaining pravrtti-vijñāna (the evolving consciousnesses, referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), universally present in all self-entities and destinies (gati, referring to hell, hungry ghosts, animals, humans, asuras, and heavens), should be known as 『those who can experience.』 As the gatha in the Madhyāntavibhāga-bhāṣya (Treatise on Distinguishing the Middle from the Extremes) says:

『One is named the condition-consciousness, the second is named the experiencer, within this, the ability to experience, distinguishes and infers the mind-dharmas.』

Explanation: Here, 『experiencing』 means arising. Within experiencing, there are those named 『experiencers.』 To clarify this meaning, the verse from the Madhyāntavibhāga-bhāṣya is cited as an āgama (scriptural authority).

Treatise: Thus, these two consciousnesses are mutually conditioned. As the gatha in the Abhidharma Mahāyāna Sūtra says:

『All dharmas are in the storehouse consciousness, the consciousness is also in the dharmas, mutually being the nature of result, also constantly being the nature of cause.』

Explanation: The ālayavijñāna (storehouse consciousness) and all dharmas are mutually cause and effect at all times, arising in turn. If at this time the ālayavijñāna is the cause of the dharmas, then at that time the dharmas are the effect. If at this time the ālayavijñāna is the effect of the dharmas, then at that time the dharmas are the cause.

Treatise: If in the first pratītyasamutpāda (dependent origination, referring to the mutual relationship between ālayavijñāna and dharmas) these two consciousnesses are mutually conditioned, then in the second pratītyasamutpāda (referring to the twelve links of dependent origination), what condition is it? It is the adhipati-pratyaya (dominant condition). By how many conditions are these six consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) produced? Adhipati-pratyaya, ālambana-pratyaya (object-condition), samanantara-pratyaya (immediately preceding condition). Thus, these three kinds of dependent origination refer to exhausting birth and death (samsara), loved and unloved destinies (liking and disliking things), and those who can experience, possessing four conditions.

Explanation: Here, the first dependent origination refers to all the vāsanā (habitual tendencies) in the ālayavijñāna, mutually conditioned with those dharmas. The second dependent origination refers to avidyā (ignorance) etc. as the adhipati-pratyaya, because of the dominant power of ignorance etc., saṃskāra (formations) etc. arise. Furthermore, the six evolving consciousnesses are named experiencing dependent origination, produced by three conditions. For example, eye-consciousness takes the eye as the adhipati-pratyaya, rūpa (form) as the ālambana-pratyaya, and the samanantara-pratyaya refers to this consciousness arising after the cessation of the previous thought. Why is this so? If the previous thought does not give a receptive place, this consciousness will not arise. The remaining consciousnesses are also like this.

Treatise: Thus, the different names and characteristics of the ālayavijñāna have been established. Furthermore, how is it known that these different names and these characteristics are definitive?

唯在阿賴耶識非於轉識。由若遠離如是安立阿賴耶識。雜染清凈皆不得成。謂煩惱雜染。若業雜染。若生雜染。皆不成故。世間清凈出世清凈。亦不成故。

釋曰。如是已說阿賴耶識。安立異門及安立相。今當顯示。此二唯在阿賴耶識應正道理。非於余處。以理抉擇。

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

釋曰。此中此者。即此眼識由彼熏者。由貪等熏。言成種者。謂成因性。言非餘者。非耳識等。余識所聞者。耳等識所聞。如是熏習者。貪等熏習。熏習所依者。謂即眼識。眼識與彼貪

【現代漢語翻譯】現代漢語譯本：只有在阿賴耶識（ālaya-vijñāna，儲存一切種子識）中，而不是在轉識（pravṛtti-vijñāna，指眼、耳、鼻、舌、身、意六識）中。因為如果離開了這樣安立的阿賴耶識，雜染和清凈都不能成立。所謂的煩惱雜染、業雜染、生雜染，都不能成立。世間清凈和出世間清凈，也不能成立。

解釋：像這樣已經說了阿賴耶識，安立的各種不同方面以及安立的相狀。現在應當顯示，這兩種（雜染和清凈）唯獨在阿賴耶識中才合乎正理，而不是在其他地方，用道理來決斷選擇。

論：為什麼說煩惱雜染不能成立呢？因為各種煩惱以及隨煩惱的熏習所產生的種子，在六識（ṣaṭ-vijñāna-kāya，眼識、耳識、鼻識、舌識、身識、意識）身上是不合道理的。為什麼這樣說呢？如果安立眼識（cakṣur-vijñāna），貪等煩惱以及隨煩惱同時生起同時滅去，這由它們熏習而成的種子不是其他的。即使這個眼識已經謝滅，其他識所聽聞的這樣的熏習，熏習所依賴的都不可得到。從這個先前滅去的其他識所聽聞的，現在沒有自體。眼識與那些貪等同時生起是不合道理的。因為它們過去現在沒有自體。如同從過去現在沒有自體的業，產生異熟果是不合道理的。而且這個眼識與貪等同時生起，所有的熏習也不能成就。然而這個熏習不住在貪中，因為那個貪慾是能依，不堅固的緣故。也不能住在其他的識中，因為那些識所依賴的不同。又沒有決定同時生起同時滅去。也無法住在自體中，因為那個自體決定沒有同時生起同時滅去。所以眼識被貪等煩惱以及隨煩惱所熏習是不合道理的。而且這個識不是被識所熏習。如同所說的眼識，其餘的轉識也是這樣，應當知道。

解釋：這裡這個中的『這個』，就是指這個眼識。由它們熏習，由貪等熏習。所說的『成種』，是指成為因性。所說的『非其他的』，不是耳識等。其他識所聽聞的，是耳等識所聽聞的。像這樣的熏習，是貪等熏習。熏習所依賴的，就是指眼識。眼識與那些貪

【English Translation】 English version: Only in the Ālaya-vijñāna (storehouse consciousness), and not in the Pravṛtti-vijñāna (the six consciousnesses: eye, ear, nose, tongue, body, and mind). Because if one departs from such an establishment of the Ālaya-vijñāna, neither defilement nor purity can be established. The so-called defilement of afflictions, defilement of karma, and defilement of birth cannot be established. Worldly purity and supramundane purity also cannot be established.

Explanation: Thus, the Ālaya-vijñāna has already been discussed, along with its various aspects of establishment and its established characteristics. Now, it should be shown that these two (defilement and purity) are only rightly established in the Ālaya-vijñāna, and not elsewhere, using reason to discern and choose.

Treatise: How is it that the defilement of afflictions cannot be established? Because the seeds produced by the熏習 (xūnxí, perfuming or imprinting) of various afflictions and secondary afflictions are not reasonable in the six consciousnesses (ṣaṭ-vijñāna-kāya, the aggregate of six consciousnesses). Why is this so? If the eye consciousness (cakṣur-vijñāna) is established, greed and other afflictions, as well as secondary afflictions, arise and cease simultaneously. The seeds formed by their熏習 (xūnxí, perfuming or imprinting) are not from anything else. Even if this eye consciousness has ceased, such熏習 (xūnxí, perfuming or imprinting) heard by other consciousnesses, the basis upon which the熏習 (xūnxí, perfuming or imprinting) relies, cannot be obtained. From this previously ceased hearing by other consciousnesses, there is now no substance. It is unreasonable for the eye consciousness to arise simultaneously with those greed and other afflictions. Because they have no substance in the past and present. It is unreasonable for the ripening fruit to arise from karma that has no substance in the past and present. Moreover, all the熏習 (xūnxí, perfuming or imprinting) that arises simultaneously with this eye consciousness and greed cannot be accomplished. However, this熏習 (xūnxí, perfuming or imprinting) does not reside in greed, because that greed is the dependent and is not firm. It also cannot reside in other consciousnesses, because the bases upon which those consciousnesses rely are different. Furthermore, there is no certainty of arising and ceasing simultaneously. It also cannot reside in itself, because that self certainly does not arise and cease simultaneously. Therefore, it is unreasonable for the eye consciousness to be熏習 (xūnxí, perfuming or imprinting) by greed and other afflictions, as well as secondary afflictions. Moreover, this consciousness is not熏習 (xūnxí, perfuming or imprinting) by consciousness. As the eye consciousness is described, the remaining Pravṛtti-vijñāna (active consciousnesses) are also like this, as it should be known.

Explanation: Here, 'this' in 'this one' refers to this eye consciousness. 'By their熏習 (xūnxí, perfuming or imprinting)' means by the熏習 (xūnxí, perfuming or imprinting) of greed and so on. 'Becoming a seed' means becoming the nature of a cause. 'Not from anything else' means not from ear consciousness and so on. 'Heard by other consciousnesses' means heard by ear consciousness and so on. Such熏習 (xūnxí, perfuming or imprinting) is the熏習 (xūnxí, perfuming or imprinting) of greed and so on. The basis upon which the熏習 (xūnxí, perfuming or imprinting) relies refers to the eye consciousness. The eye consciousness and those greed

等俱生等者。謂從過去現無體因。眼識與彼貪等俱生不應道理。如從過去現無體業異熟果生不應道理者。如彼果生不應道理。此亦如是不應道理。復有餘師執彼有體。謂異論師欲令過去是實有性。然過去能詮所詮不可得。所以者何。若法是實有。云何名過去。是故從彼異熟果生不應道理。熏習無故。又此眼識者。謂與貪等俱生眼識。所有熏習亦不成就者。謂彼熏習尚不成就。何況從彼后時眼識。與貪俱生而當得成。然此熏習不住貪中者。謂眼識熏習在貪慾中不應道理。何以故。由彼貪慾依眼識故。不堅住故亦不得住所餘識中者。謂此熏習不得在於耳等識中。何以故。以彼諸識所依別故。由所依別無有決定。俱生滅義。謂眼識依眼。耳識依耳。如是乃至意識依于未那。所依遠故。所餘熏習在所餘處不應道理。亦復不得住自體中者。謂此眼識亦復不得熏習眼識。無二眼識俱時起故。以無二故決定無有俱生滅義。由此道理。是故眼識定不應為貪等煩惱及隨煩惱之所熏習。亦非眼識眼識所熏。

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

釋曰。所染初識者。謂來此間最初生識。此識生時應無種子者。謂初生識應無因生。所依

【現代漢語翻譯】現代漢語譯本『等俱生等』是指從過去到現在沒有實體的因。眼識與貪等煩惱同時產生是不合理的。就像從過去到現在沒有實體的業產生異熟果是不合理的。如果異熟果的產生是不合理的，那麼眼識與貪等同時產生也是不合理的。還有其他一些老師認為過去是有實體的，這些外道論師想要讓過去成為真實存在的。然而，過去的能詮（能表達的）和所詮（所表達的）都無法獲得。為什麼呢？如果一個法是真實存在的，怎麼能稱之為過去呢？因此，從過去產生異熟果是不合理的，因為沒有熏習。此外，這個眼識，也就是與貪等同時產生的眼識，它所產生的熏習也是不能成就的。也就是說，那個熏習尚且不能成就，更何況是從那之後的眼識與貪慾同時產生而能夠成就呢？然而，這個熏習不會停留在貪慾之中。眼識的熏習停留在貪慾中是不合理的。為什麼呢？因為貪慾依賴於眼識，不堅固，所以也無法停留。也不能停留在其他的識中。這個熏習不能停留在耳識等其他識中。為什麼呢？因為這些識所依賴的根不同。由於所依賴的根不同，所以沒有決定性。同時產生和滅亡的意義是：眼識依賴於眼根，耳識依賴於耳根，像這樣乃至意識依賴於意根。由於所依賴的根相距甚遠，所以其他的熏習停留在其他地方是不合理的。也不能停留在自身之中。這個眼識也不能熏習眼識，因為沒有兩個眼識同時生起。因為沒有兩個眼識同時生起，所以決定沒有同時產生和滅亡的意義。由於這些道理，所以眼識一定不應該被貪等煩惱以及隨煩惱所熏習，也不是眼識被眼識所熏習。

論曰：再次，從無想等上層諸地死亡後來到這個世間，那時被煩惱和隨煩惱所染污的最初的識，這個識產生的時候應該沒有種子，因為所依賴的根以及那些熏習都已經過去，現在沒有實體了。

釋曰：『所染初識』是指來到這個世間最初產生的識。『此識生時應無種子』是指最初產生的識應該沒有原因而產生。所依賴的根...

【English Translation】 English version 'Etc., co-arising etc.' refers to causes that have no substance from the past to the present. It is unreasonable for eye-consciousness to arise simultaneously with greed etc. It is like the unreasonable arising of the maturation fruit from past karma that has no substance in the present. If the arising of that fruit is unreasonable, then this simultaneous arising of eye-consciousness with greed etc. is also unreasonable. Furthermore, there are other teachers who hold that the past has substance. These non-Buddhist teachers want to make the past a real existence. However, the signifying (that which expresses) and the signified (that which is expressed) of the past are unattainable. Why? If a dharma is truly existent, how can it be called the past? Therefore, it is unreasonable for the maturation fruit to arise from the past because there is no conditioning (熏習, xunxi). Moreover, this eye-consciousness, that is, the eye-consciousness that arises simultaneously with greed etc., the conditioning it produces is also unachievable. That is to say, that conditioning is not yet achieved, let alone the subsequent eye-consciousness arising simultaneously with greed being able to achieve it? However, this conditioning does not reside in greed. It is unreasonable for the conditioning of eye-consciousness to reside in greed. Why? Because greed depends on eye-consciousness, it is not firm, so it cannot reside there. Nor can it reside in other consciousnesses. This conditioning cannot reside in ear-consciousness etc. Why? Because the bases on which these consciousnesses rely are different. Because the bases on which they rely are different, there is no certainty. The meaning of simultaneous arising and ceasing is: eye-consciousness relies on the eye-sense-organ, ear-consciousness relies on the ear-sense-organ, and so on until mind-consciousness relies on the mind-sense-organ (未那, mana). Because the bases on which they rely are far apart, it is unreasonable for other conditioning to reside in other places. Nor can it reside in itself. This eye-consciousness also cannot condition eye-consciousness, because there are no two eye-consciousnesses arising simultaneously. Because there are no two, there is definitely no meaning of simultaneous arising and ceasing. Due to these reasons, eye-consciousness should definitely not be conditioned by afflictions (煩惱, fan nao) such as greed and the accompanying afflictions (隨煩惱, sui fan nao), nor is eye-consciousness conditioned by eye-consciousness.

Treatise: Furthermore, when one dies from the upper realms such as the realm of non-perception (無想, wu xiang) and is reborn here, the initial consciousness that is defiled by afflictions and accompanying afflictions at that time, this consciousness should have no seed when it arises, because the basis on which it relies and those conditionings have already passed and have no substance in the present.

Explanation: 'The initial defiled consciousness' refers to the first consciousness that arises when coming to this world. 'This consciousness should have no seed when it arises' means that the first consciousness should arise without a cause. The basis on which it relies...

止者謂所依止。彼熏習者。煩惱熏習。

論曰。複次對治煩惱識若已生。一切世間余識已滅。爾時若離阿賴耶識。所餘煩惱及隨煩惱種子。在此對治識中不應道理。此對治識自性解脫故。與余煩惱及隨煩惱。不俱生滅故。復於後時世間識生。爾時若離阿賴耶識。彼諸熏習及所依止。久已過去。現無體故。應無種子而更得生。是故若離阿賴耶識。煩惱雜染皆不得成。

釋曰。對治煩惱識若已生一切世間余識已滅者。謂六識已滅。所餘煩惱及隨煩惱種子在此對治識中不應道理者。謂對治識非後世間識生起因。復於後時者。謂復從此出世心后。彼諸熏習者。謂余煩惱及隨煩惱所有熏習。及所依止者。謂所依識。應無種子而更得生者。謂若無有阿賴耶識。彼應無因而更得生。此中煩惱即是雜染。是故說名煩惱雜染。由上道理。煩惱雜染皆不得成。

論曰。云何為業雜染不成。行為緣識不相應故。此若無者。取為緣有亦不相應。

釋曰。為辯業雜染不得成因緣故。次問云何業雜染不成業為緣識不相應故者。謂福非福及不動行生已謝滅。若不信有阿賴耶識。當於何處安立熏習。如六識身。不能任持所有熏習。于諸煩惱雜染事中已具顯示。此若無者。謂若無有行為緣識。取為緣有亦不相應者。謂亦無有取為

【現代漢語翻譯】現代漢語譯本：

『止』指的是所依賴之處。『彼熏習者』，指的是煩惱的熏習。論曰：再者，如果對治煩惱的識已經產生，一切世間的其他識已經滅盡。這時，如果離開阿賴耶識（ālaya-vijñāna，藏識），那麼剩餘的煩惱和隨煩惱的種子，在此對治識中是不合理的。因為此對治識的自性是解脫的，與其餘的煩惱和隨煩惱不會同時生滅。而且，在後來的時間，世間的識產生時，如果離開阿賴耶識，那些熏習和所依賴之處，早已過去，現在沒有實體，應該沒有種子而能夠再次產生。因此，如果離開阿賴耶識，煩惱雜染都不能成立。釋曰：『對治煩惱識若已生一切世間余識已滅者』，指的是六識已經滅盡。『所餘煩惱及隨煩惱種子在此對治識中不應道理者』，指的是對治識不是後世間識生起的原因。『復於後時者』，指的是從此出世心之後。『彼諸熏習者』，指的是其餘煩惱和隨煩惱的所有熏習。『及所依止者』，指的是所依賴的識。『應無種子而更得生者』，指的是如果沒有阿賴耶識，那麼應該沒有原因而能夠再次產生。這裡，煩惱就是雜染，所以稱為煩惱雜染。由於以上道理，煩惱雜染都不能成立。論曰：怎麼樣是業雜染不能成立呢？因為『行』為緣而生『識』是不相應的。如果這個沒有，那麼『取』為緣而生『有』也是不相應的。釋曰：爲了辨明業雜染不能成立的原因，接著問：『怎麼樣業雜染不能成立？』因為『行』為緣而生『識』是不相應的。指的是福業、非福業以及不動行業生起后謝滅。如果不相信有阿賴耶識，那麼應當在何處安立熏習呢？如同六識身，不能夠勝任保持所有的熏習，在各種煩惱雜染的事情中已經詳細顯示。『此若無者』，指的是如果沒有『行』為緣而生『識』。『取為緣有亦不相應者』，指的是也沒有『取』為緣而生『有』。

【English Translation】 English version:

'Cessation' refers to that on which one relies. 'Those who are perfumed' refers to the perfuming of afflictions (kleśa). Treatise: Furthermore, if the consciousness that counteracts afflictions has already arisen, and all other worldly consciousnesses have ceased, then if one is separated from the Ālaya-vijñāna (storehouse consciousness), the remaining seeds of afflictions and secondary afflictions would not be reasonable in this counteracting consciousness. This is because the nature of this counteracting consciousness is liberation, and it does not arise and cease simultaneously with other afflictions and secondary afflictions. Moreover, when worldly consciousness arises at a later time, if one is separated from the Ālaya-vijñāna, those perfumings and that which is relied upon have long passed, and because there is no present entity, there should be no seeds from which to arise again. Therefore, if one is separated from the Ālaya-vijñāna, the defilement of afflictions cannot be established. Explanation: 'If the consciousness that counteracts afflictions has already arisen and all other worldly consciousnesses have ceased' refers to the six consciousnesses having ceased. 'The remaining seeds of afflictions and secondary afflictions would not be reasonable in this counteracting consciousness' refers to the counteracting consciousness not being the cause of the arising of later worldly consciousness. 'Moreover, at a later time' refers to after this supramundane mind. 'Those perfumings' refers to all the perfumings of the remaining afflictions and secondary afflictions. 'And that which is relied upon' refers to the consciousness that is relied upon. 'There should be no seeds from which to arise again' refers to if there is no Ālaya-vijñāna, then there should be no cause from which to arise again. Here, afflictions are defilements, so they are called the defilement of afflictions. Due to the above reasons, the defilement of afflictions cannot be established. Treatise: How is it that the defilement of karma cannot be established? Because 'action' as a condition for 'consciousness' is not corresponding. If this does not exist, then 'grasping' as a condition for 'existence' is also not corresponding. Explanation: In order to clarify the reason why the defilement of karma cannot be established, the question is asked: 'How is it that the defilement of karma cannot be established?' Because 'action' as a condition for 'consciousness' is not corresponding. This refers to meritorious actions, non-meritorious actions, and unwavering actions arising and then ceasing. If one does not believe in the existence of the Ālaya-vijñāna, then where should the perfumings be established? Like the six consciousnesses, they are not capable of maintaining all the perfumings, as has been shown in detail in the various matters of the defilement of afflictions. 'If this does not exist' refers to if there is no 'action' as a condition for 'consciousness'. 'Grasping as a condition for existence is also not corresponding' refers to there also being no 'grasping' as a condition for 'existence'.

緣有。此復何緣。謂前諸行所熏習識。由取力故。熏習增長轉成有故。此中即業是雜染性。名業雜染或依于業而有雜染。名業雜染。若不信有阿賴耶識。此業雜染亦不得成。

攝大乘論釋卷第二大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第三

世親菩薩造

三藏法師玄奘奉　詔譯

所知依分第二之三

論曰。云何為生雜染不成。結相續時不相應故。

釋曰。若不信有阿賴耶識。如生雜染亦不得成。今當顯示。結相續時不相應故者。謂得自體不相應故。

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

【現代漢語翻譯】現代漢語譯本：緣起于『有』（bhava）。這又是以什麼為緣呢？是先前各種『行』（saṃskāra）所熏習的『識』（vijñāna）。由於『取』（upādāna）的力量，這種熏習增長，轉變成為『有』。這裡所說的『業』（karma）就是雜染的性質，稱為『業雜染』，或者依賴於『業』而產生的雜染，也稱為『業雜染』。如果不相信有『阿賴耶識』（ālayavijñāna），這種『業雜染』也無法成立。

《攝大乘論釋》卷第二大正藏第 31 冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第三

世親菩薩造

三藏法師玄奘奉詔譯

所知依分第二之三

論曰：什麼是『生雜染』（janma-saṃkleśa）不能成立？因為結生相續時，不相應。

釋曰：如果不相信有『阿賴耶識』，那麼『生雜染』也無法成立。現在來解釋：『結生相續時不相應故』，是指獲得自體時，不相應。

論曰：如果有人在非等引地（非禪定狀態）死亡后，出生時，在中陰身階段產生意（manas），染污意識（kliṣṭa-manovijñāna）結生相續。這個染污意識在中陰身中滅去，在母胎中，識（vijñāna）與羯羅藍（kalala，受精卵）互相和合。如果就是這個意識與羯羅藍和合，和合之後，依賴於這個識，在母胎中有意識（vijñāna）生起。如果是這樣，那麼在母胎中就應該有兩個意識同時生起。而且，與羯羅藍和合的識，是意識的性質，這不合道理，因為它是染污的，時間上沒有間斷，意識所緣的境不可得。假設和合的識就是意識，那麼這個和合的意識，是以一切種子識（sarva-bīja-vijñāna）為依止。這個識所生的其餘意識，是一切種子識。如果這個和合識就是一切種子識，那就是『阿賴耶識』，你只是用不同的名稱稱之為意識。如果能依止的識是一切種子識，那麼所依的因識就不是一切種子識，能依的果識卻是一切種子識，這不合道理。所以，這個和合識的成立是合理的。

【English Translation】 English version: 『Bhava』 (existence) arises from a cause. What is the cause for this? It is the 『consciousness』 (vijñāna) that is perfumed by the previous 『actions』 (saṃskāra). Due to the power of 『grasping』 (upādāna), this perfuming increases and transforms into 『existence』. Here, 『karma』 (action) is the nature of defilement, called 『karma-saṃkleśa』 (defilement of action), or the defilement that arises dependent on 『karma』, also called 『karma-saṃkleśa』. If one does not believe in 『ālayavijñāna』 (storehouse consciousness), this 『karma-saṃkleśa』 cannot be established.

Commentary on the Mahāyānasaṃgraha, Volume 2 Taishō Tripiṭaka, Volume 31, No. 1597, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 3

By Vasubandhu Bodhisattva

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree

Section Two, Part Three: The Basis of What is Known

Treatise: How is it that 『birth-defilement』 (janma-saṃkleśa) cannot be established? Because it is not corresponding at the time of linking the continuation.

Commentary: If one does not believe in 『ālayavijñāna』, then 『birth-defilement』 cannot be established. Now, let us explain: 『Because it is not corresponding at the time of linking the continuation』 means that it is not corresponding when obtaining its own nature.

Treatise: If someone dies in a non-samādhi state and, at the time of rebirth, the 『manas』 (mind) arises in the intermediate state (antarābhava), and the defiled consciousness (kliṣṭa-manovijñāna) links the continuation of rebirth. This defiled consciousness ceases in the intermediate state, and in the mother's womb, the 『consciousness』 (vijñāna) combines with the 『kalala』 (embryo). If this consciousness combines with the 『kalala』, and after combining, relies on this consciousness, then consciousness (vijñāna) arises in the mother's womb. If this is the case, then there should be two consciousnesses arising simultaneously in the mother's womb. Moreover, the consciousness that combines with the 『kalala』 is of the nature of consciousness, which is unreasonable, because it is defiled, there is no interruption in time, and the object of consciousness is not attainable. Suppose the combined consciousness is consciousness, then this combined consciousness relies on the 『sarva-bīja-vijñāna』 (all-seed consciousness). The remaining consciousness arising from this consciousness is the 『sarva-bīja-vijñāna』. If this combined consciousness is the 『sarva-bīja-vijñāna』, then it is the 『ālayavijñāna』, and you are simply calling it consciousness by a different name. If the consciousness that can rely on is the 『sarva-bīja-vijñāna』, then the causal consciousness that is relied upon is not the 『sarva-bīja-vijñāna』, but the resultant consciousness that can rely on is the 『sarva-bīja-vijñāna』, which is unreasonable. Therefore, the establishment of this combined consciousness is reasonable.

。非是意識但是異熟識是一切種子識。

釋曰。非等引地。即是欲界。沒者死也。染污意識。即是煩惱俱行意識。結生相續者。謂攝受自體。此染污意識。緣生有為境。于中有中滅。言和合者。識與赤白同一安危。若和合識即是意識。依此復生所餘意識。是則一時二意識轉。謂所依止和合意識。及能依止所餘意識。又和合識是意識性。不應道理。何以故。依染污故。時無斷故。謂此意識貪等煩惱所染污。意為所依止。緣生有境故。是染污即此為依。名依染污。於此位中所依異熟不容染污。是無記故。此和合識常無間斷。任業轉故。意識所緣不可得故者。意識所緣明瞭可得。所謂諸法。此和合識無有如是明瞭所緣。是故此識是意識性。不應道理。

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

釋曰。結生相續已者。謂已得自體。若離異熟識者。謂離阿賴耶識。其餘諸識各別依故。不堅住故者。謂餘六識各別處故。易動轉故。且如眼識眼為別依。如是其餘耳等諸識。耳等色根為各別依。由此道理。如是諸識但應執受自所依根。又此諸識易動轉故。或時無有。若離阿賴耶識。爾時眼等諸根無能執受。便應爛壞。

論曰。若離異熟識

【現代漢語翻譯】現代漢語譯本：並非只是意識，異熟識才是一切種子識（Ālaya-vijñāna，儲存所有潛在經驗的意識）。

解釋：『非等引地』，指非禪定狀態，也就是欲界（Kāmadhātu，眾生對感官享樂有慾望的領域）。『沒者』，指死亡。『染污意識』，指與煩惱（Kleshas，精神上的不潔）同時產生的意識。『結生相續』，指攝取自體（individual self）。這種染污意識，緣于有為法（Saṃskṛta，由因緣和合而成的法）的境界，在中陰（Antarābhava，死亡與再生之間的過渡期）中滅亡。『言和合者』，指識與父母的赤白精血（受精卵）同處安危。如果和合的識就是意識，依此又會產生其餘的意識，那麼就會出現同一時間有兩個意識運作的情況，即所依止的和合意識，以及能依止的其餘意識。而且，和合識是意識的性質，這不合道理。為什麼呢？因為它依染污，並且時間上沒有間斷。這種意識被貪等煩惱所染污，以意（Manas，思維）為所依止，緣于有為法的境界，所以說它是染污的，並以此為所依。在這個階段，所依止的異熟識不容許被染污，因為它本身是無記（Avyākata，非善非惡）的。這種和合識常常沒有間斷，隨著業力（Karma，行為和其結果）而運轉。『意識所緣不可得故』，意識所緣的對象是清晰可得的，也就是諸法（Dharmas，構成存在的元素）。而這種和合識沒有這樣清晰可得的所緣，所以說這種識是意識的性質，是不合道理的。

論：再次，結生相續之後，如果離開了異熟識，執受色根（Rūpa-indriya，感覺器官）也是不可能的，因為其餘的諸識（Vijnana，意識）各有不同的所依，並且不堅固。所以這些色根不應該離開識。

解釋：『結生相續已者』，指已經獲得了自體。『若離異熟識者』，指離開了阿賴耶識（Ālaya-vijñāna，儲存所有潛在經驗的意識）。『其餘諸識各別依故，不堅住故者』，指其餘六識（意識、眼識、耳識、鼻識、舌識、身識）各有不同的處所，並且容易動搖。比如眼識以眼為不同的所依，像這樣其餘的耳等諸識，以耳等色根為各自不同的所依。根據這個道理，這些識應該只能執受自己所依止的根。而且這些識容易動搖，有時甚至不存在。如果離開了阿賴耶識，那麼眼等諸根就無法被執受，就會腐爛損壞。

論：如果離開了異熟識

【English Translation】 English version: It is not just consciousness, but the Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all potential experiences) that is the consciousness of all seeds.

Explanation: 『Non-Samāhita-bhūmi』 refers to the state of non-meditation, which is the Kāmadhātu (desire realm, the realm where beings have desires for sensory pleasures). 『Extinguished』 refers to death. 『Defiled consciousness』 refers to the consciousness that arises simultaneously with Kleshas (mental impurities). 『Rebirth-linking continuation』 refers to the grasping of the individual self. This defiled consciousness, conditioned by the realm of Saṃskṛta (conditioned phenomena, phenomena that arise from causes and conditions), ceases in the Antarābhava (intermediate state, the transitional period between death and rebirth). 『The term 『union』』 refers to the consciousness and the red and white essences (fertilized egg) of the parents being in the same state of safety. If the united consciousness is consciousness, and based on this, other consciousnesses arise, then there would be two consciousnesses operating at the same time, namely the united consciousness that is the basis, and the other consciousnesses that depend on it. Moreover, the united consciousness is of the nature of consciousness, which is unreasonable. Why? Because it depends on defilement and is continuous in time. This consciousness is defiled by afflictions such as greed, with Manas (mind) as its basis, conditioned by the realm of conditioned phenomena, so it is said to be defiled and takes this as its basis. At this stage, the resultant consciousness that is the basis cannot be defiled, because it is itself Avyākata (indeterminate, neither good nor evil). This united consciousness is constantly uninterrupted, operating according to Karma (actions and their consequences). 『The object of consciousness is unattainable』 means that the object of consciousness is clearly attainable, namely Dharmas (elements of existence). But this united consciousness does not have such a clear object, so it is unreasonable to say that this consciousness is of the nature of consciousness.

Treatise: Furthermore, after rebirth-linking continuation, if one is separated from the resultant consciousness, it is also impossible to grasp the Rūpa-indriya (sense organs), because the other Vijnana (consciousnesses) each have different bases and are not firm. Therefore, these sense organs should not be separated from consciousness.

Explanation: 『After rebirth-linking continuation』 refers to having already obtained the individual self. 『If one is separated from the resultant consciousness』 refers to being separated from the Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all potential experiences). 『The other consciousnesses each have different bases and are not firm』 refers to the fact that the other six consciousnesses (consciousness, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) each have different locations and are easily moved. For example, eye consciousness has the eye as a different basis, and similarly, the other consciousnesses such as ear consciousness have the ear and other sense organs as their respective bases. According to this principle, these consciousnesses should only be able to grasp the roots on which they depend. Moreover, these consciousnesses are easily moved and sometimes do not even exist. If one is separated from the Ālaya-vijñāna, then the sense organs such as the eyes will not be able to be grasped and will decay and be damaged.

Treatise: If one is separated from the resultant consciousness

。識與名色更互相依。譬如蘆束相依而轉。此亦不成。

釋曰。若離異熟識者。謂離阿賴耶識如不得成。今當顯示。謂世尊言識緣名色。名色緣識。此中識緣名者。謂六識中非色四蘊。識緣色者。謂羯邏藍。若不說有阿賴耶識。何等名為名色緣識。由依名色剎那展轉。相似相續流轉不絕。

論曰。若離異熟識。已生有情識食不成。何以故。以六識中隨取一識。於三界中已生有情。能作食事不可得故。

釋曰。此言顯示識食不成。如世尊說。食有四種。一者段食。二者觸食。三者意思食。四者識食。此中段食者。是能轉變。由轉變故饒益所依。觸食者是能取境。由暫能見色等境界。便令所依饒益生故。意思食者。是能悕望。由希望故饒益所依。如遠見水雖渴不死。識食者。是能執受。由執受故所依久住。若不爾者應同死屍。不久爛壞。是故應許識亦是食。能作所依饒益事故。此中觸食屬六識身。意思食者屬悕望意。有何別識可說為食。又若無心睡眠悶絕。入滅定等。六識身滅。誰復有餘能執受身令不爛壞。若有棄捨阿賴耶識。身必爛壞。

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

釋曰。如是已

【現代漢語翻譯】現代漢語譯本：意識和名色互相依存，就像蘆葦捆綁在一起互相支撐才能豎立一樣。如果意識和名色不是互相依存的關係，這個比喻就不成立。

解釋：如果離開異熟識（Vipāka-vijñāna，阿賴耶識（Ālaya-vijñāna）的別稱），就像離開阿賴耶識一樣，很多事情都無法成立。現在來解釋一下。世尊說，意識緣于名色，名色緣于意識。這裡，『識緣名』指的是六識（Ṣaḍ-vijñāna）中非物質的四蘊（catvāri skandha）。『識緣色』指的是羯邏藍（Kalala，受精卵最初的凝結狀態）。如果不承認有阿賴耶識，那麼什麼才能被稱為『名色緣識』呢？正是因為依賴於名色剎那間的相互作用，相似的相續才能持續不斷地流轉。

論：如果離開異熟識，已出生的有情的識食（Vijñāna-āhāra）就無法成立。為什麼呢？因為在六識中隨便取一個識，都無法在三界（Triloka）中已出生的有情身上找到能作為食物的功能。

解釋：這段話是爲了說明識食不能成立。正如世尊所說，食物有四種：一、段食（Kabaḍīkāra-āhāra），二、觸食（Sparśa-āhāra），三、意思食（Manas-saṃcetanā-āhāra），四、識食。段食是指能夠轉變的食物，通過轉變來滋養所依賴的身體。觸食是指能夠獲取境界的食物，通過暫時見到色等境界，就能使所依賴的身體得到滋養。意思食是指能夠希望的食物，通過希望來滋養所依賴的身體，就像遠望見水，即使口渴也不會立刻死去。識食是指能夠執受的食物，通過執受，所依賴的身體才能長久存在，否則就會像死屍一樣，不久就會腐爛。因此，應該承認識也是食物，能夠滋養所依賴的身體。這裡，觸食屬於六識身，意思食屬於希望的意。還有什麼別的識可以被稱為食物呢？而且，如果沒有心，處於睡眠、昏迷、入滅盡定（Nirodha-samāpatti）等狀態時，六識身滅，還有誰能夠執受身體，使其不腐爛呢？如果捨棄阿賴耶識，身體必定會腐爛。

論：如果從此地死亡，在等引地（Samāhita-bhūmi，禪定狀態）正確受生時，由於非等引的染污意識（Kliṣṭa-citta），結生相續。這種非等引的染污之心，不屬於彼地所攝，離開異熟識，其餘的種子體（Bīja-kāya）必定無法獲得。

解釋：像這樣已經...

【English Translation】 English version: Consciousness and name-and-form are mutually dependent. It's like a bundle of reeds that stand by leaning on each other. If this mutual dependence doesn't exist, the analogy wouldn't hold.

Explanation: If we separate the Vipāka-vijñāna (resultant consciousness, another name for Ālaya-vijñāna (storehouse consciousness)), it's like separating the Ālaya-vijñāna, many things cannot be established. Now, let's explain. The World-Honored One said that consciousness conditions name-and-form, and name-and-form conditions consciousness. Here, 'consciousness conditions name' refers to the four non-material aggregates (catvāri skandha) within the six consciousnesses (Ṣaḍ-vijñāna). 'Consciousness conditions form' refers to Kalala (the initial coagulation state of a fertilized egg). If we don't acknowledge the existence of Ālaya-vijñāna, then what can be called 'name-and-form conditions consciousness'? It is precisely because of the momentary interaction of name-and-form that similar continuities can flow continuously.

Treatise: If we separate the Vipāka-vijñāna, the Vijñāna-āhāra (consciousness-nourishment) of sentient beings already born cannot be established. Why? Because if we randomly take one consciousness from the six consciousnesses, we cannot find a function that can serve as food for sentient beings already born in the three realms (Triloka).

Explanation: This passage is to explain that consciousness-nourishment cannot be established. As the World-Honored One said, there are four kinds of food: 1. Kabaḍīkāra-āhāra (physical food), 2. Sparśa-āhāra (sense-impression food), 3. Manas-saṃcetanā-āhāra (volitional food), 4. Vijñāna-āhāra (consciousness-nourishment). Physical food refers to food that can transform, nourishing the body it relies on through transformation. Sense-impression food refers to food that can grasp objects, temporarily seeing objects like form, thus nourishing the body it relies on. Volitional food refers to food that can hope, nourishing the body it relies on through hope, like seeing water from afar, one will not die of thirst immediately. Consciousness-nourishment refers to food that can grasp and maintain, allowing the body it relies on to exist for a long time, otherwise it would be like a corpse, decaying soon. Therefore, we should acknowledge that consciousness is also food, capable of nourishing the body it relies on. Here, sense-impression food belongs to the six consciousnesses, and volitional food belongs to the hoping mind. What other consciousness can be called food? Moreover, if there is no mind, in states like sleep, faint, entering Nirodha-samāpatti (cessation attainment), when the six consciousnesses cease, who else can grasp and maintain the body, preventing it from decaying? If we abandon the Ālaya-vijñāna, the body will surely decay.

Treatise: If one dies from here and is correctly reborn in the Samāhita-bhūmi (state of meditative concentration), due to the Kliṣṭa-citta (defiled consciousness) that is not in Samāhita, the connection to rebirth continues. This defiled mind that is not in Samāhita does not belong to that realm, and if we separate the Vipāka-vijñāna, the remaining Bīja-kāya (seed-body) will definitely not be obtained.

Explanation: Like this, already...

說非等引地結生相續。離異熟識不可得成。如等引地亦不得成。今當顯示。謂於此處由染污識結生相續。于等引地。由非等引染污意識結生相續。言染污者。彼地煩惱之所染污。彼地煩惱者。謂餐定味等。此染污心在不定地。不定地沒從此沒已。即彼地心云何現前。既不現前。云何當得結生相續。由此道理。定應許有阿賴耶識。無始時來。恒有彼地此心熏習。由此熏習此心現行。由此心故結生相續。

論曰。複次生無色界。若離一切種子異熟識。染污善心應無種子。染污善心應無依持。

釋曰。生無色界者。謂已解脫。色染污善心者。謂能愛味及三摩地。應無種子者。謂應無因。應無依持者。謂應無依。復有別義。謂此二心若無種子從何而生。若無依持依何而轉。阿賴耶識所攝受故。從自種生為所依故。令此能依相續而轉。

論曰。又即于彼若出世心正現在前。余世間心皆滅盡故。爾時便應滅離彼趣。

釋曰。即于彼界若出世心現在前時。除此所餘是世間心。彼世間心爾時皆滅。如是彼趣便應永斷。不由功用自然證得無餘涅槃。既無此理。不應撥無阿賴耶識。

論曰。若生非想非非想處無所有處。出世間心現在前時。即應二趣悉皆滅離。此出世識不以非想非非想處為所依趣。亦不應以

【現代漢語翻譯】現代漢語譯本：

論述說，在非等引地（非禪定狀態）的結生相續（生命延續）中，如果沒有異熟識（Vipaka-vijnana，果報識）就無法實現。就像在等引地（禪定狀態）也無法實現一樣。現在應當說明這一點：在非等引地，是由染污識（受煩惱污染的意識）結生相續；在等引地，是由非等引的染污意識結生相續。所謂『染污』，是指那個地方的煩惱所染污。那個地方的煩惱，指的是貪戀禪定的滋味等等。這種染污心處在不定地（心不穩定的狀態）。從不定地死亡后，立即產生那個地方的心，怎麼可能呢？既然不可能立即產生，又怎麼能夠結生相續呢？因此，必定要承認有阿賴耶識（Alaya-vijnana，藏識），從無始以來，一直有那個地方的心對這個阿賴耶識的熏習。由於這種熏習，這個心才得以顯現執行。由於這個心的緣故，才能結生相續。

論述說：更進一步說，對於已證得無**（沒有煩惱）的眾生，如果離開了一切種子的異熟識，那麼染污的善心就應該沒有種子，染污的善心也應該沒有依持。

解釋說：『生無**』，指的是已經解脫煩惱的眾生。『色染污善心』，指的是能夠愛戀禪定滋味以及三摩地（Samadhi，禪定）的心。『應無種子』，指的是應該沒有原因。『應無依持』，指的是應該沒有依靠。還有另外的解釋，指的是這兩種心如果沒有種子，從哪裡產生？如果沒有依持，依靠什麼運轉？因為阿賴耶識攝受的緣故，所以從自己的種子產生，作為所依靠的緣故，使這個能依靠的心相續運轉。

論述說：又，就在那個境界中，如果出世心（超越世間的心）正在顯現，其餘的世間心都滅盡了，那麼這個時候就應該滅離那個趣（輪迴的去處）。

解釋說：就在那個境界中，如果出世心現在顯現的時候，除了這個出世心以外，其餘的都是世間心。那些世間心在那個時候都滅盡了。這樣，那個輪迴的去處就應該永遠斷絕了，不需要通過任何努力，自然就證得了無餘涅槃（nirvana，完全的涅槃）。既然沒有這個道理，就不應該否定阿賴耶識的存在。

論述說：如果生到非想非非想處（既非有想也非無想的境界）或無所有處（一無所有的境界），出世間心現在顯現的時候，就應該兩個輪迴的去處都滅離。這個出世識不以非想非非想處作為所依的輪迴去處，也不應該以無所有處作為所依的輪迴去處。

【English Translation】 English version:

The treatise states that in the arising and continuation of life in the non-Samadhi (non-meditative state) realm, it cannot be accomplished without Vipaka-vijnana (resultant consciousness). It is the same as it cannot be accomplished in the Samadhi (meditative state) realm. Now, this should be explained: In the non-Samadhi realm, the arising and continuation of life is due to the defiled consciousness (consciousness tainted by afflictions). In the Samadhi realm, it is due to the non-Samadhi defiled consciousness. 'Defiled' means defiled by the afflictions of that realm. The afflictions of that realm refer to craving the taste of Samadhi, etc. This defiled mind is in the indeterminate state (unstable state of mind). After dying from the indeterminate state, how can the mind of that realm immediately arise? Since it cannot immediately arise, how can there be the arising and continuation of life? Therefore, it must be admitted that there is Alaya-vijnana (store consciousness). From beginningless time, there has always been the influence of the mind of that realm on this Alaya-vijnana. Due to this influence, this mind can manifest and operate. Due to this mind, there can be the arising and continuation of life.

The treatise states: Furthermore, for beings who have attained Nirvana (freedom from afflictions), if there is no Vipaka-vijnana with all seeds, then the defiled wholesome mind should have no seed, and the defiled wholesome mind should have no support.

The explanation states: 'Nirvana' refers to beings who have been liberated from afflictions. 'Defiled wholesome mind of the realm of form' refers to the mind that is able to crave the taste of Samadhi and Samadhi. 'Should have no seed' means that there should be no cause. 'Should have no support' means that there should be no reliance. There is another explanation, which refers to where these two minds come from if there are no seeds? What do they rely on to operate if there is no support? Because Alaya-vijnana embraces them, they arise from their own seeds and serve as their support, allowing this dependent mind to continue to operate.

The treatise states: Also, in that realm, if the transcendental mind (mind beyond the world) is manifesting, and all other mundane minds have ceased, then at that time, one should be liberated from that gati (realm of rebirth).

The explanation states: In that realm, if the transcendental mind is manifesting, then all other minds besides this transcendental mind are mundane minds. Those mundane minds cease at that time. In this way, that realm of rebirth should be permanently cut off, and one should naturally attain Parinirvana (complete nirvana) without any effort. Since this is not the case, one should not deny the existence of Alaya-vijnana.

The treatise states: If one is born in the Realm of Neither Perception Nor Non-Perception or the Realm of Nothingness, and the transcendental mind is manifesting, then both realms of rebirth should cease. This transcendental consciousness does not take the Realm of Neither Perception Nor Non-Perception as its dependent realm of rebirth, nor should it take the Realm of Nothingness as its dependent realm of rebirth.

無所有處為所依趣。亦非涅槃為所依趣。

釋曰。若生非想非非想處。或時起彼無所有處出世間心。令現在前。由彼處心極明利故。又由非想非非想處心闇鈍故。住于彼處極明利心起出世心。令現在前。此出世心不應以彼第一第二為所依趣。由彼二地皆世間故。又生餘地起餘地心現在前故。二所依趣俱不應理。又即此心不應涅槃為所依趣。有餘依故。如是三種為所依趣既不得成。若不信有阿賴耶識。此出世心何所依趣。

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

釋曰。將捨命時造善造惡。或下或上身份漸冷。以造善者必定上升。若造惡者必定下墜。若不許有阿賴耶識為能執受。云何得有所依漸冷。阿賴耶識能執受故。或下或上如其次第。隨所舍處身即有冷。

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

【現代漢語翻譯】現代漢語譯本：以無所有處作為所依賴的歸宿，也不是以涅槃作為所依賴的歸宿。

解釋：如果眾生投生到非想非非想處（既非有想也非無想的禪定境界），有時會生起以無所有處（一種禪定境界）為基礎的出世間心（超越世俗的心）。這是因為無所有處的心非常明利，而非想非非想處的心則比較暗鈍。因此，安住在非想非非想處的眾生，會生起非常明利的出世間心。這個出世間心不應該以第一禪或第二禪作為所依賴的歸宿，因為這兩個禪定境界都屬於世間法。而且，由於眾生在其他禪定境界生起其他禪定境界的心，所以這兩個所依賴的歸宿都不合理。此外，這個出世間心也不應該以涅槃作為所依賴的歸宿，因為它還有殘餘的煩惱。像這樣，三種所依賴的歸宿都不能成立。如果不相信有阿賴耶識（儲存一切種子和業力的根本識），那麼這個出世間心又以什麼作為所依賴的歸宿呢？

論：還有，人在臨終時，造作善業或惡業，身體的下部或上部會逐漸變冷。如果不相信有阿賴耶識，這些現象都無法解釋。因此，如果離開了儲存一切種子的異熟識（阿賴耶識），那麼這種世間的雜染也無法成立。

解釋：人在將要捨棄生命時，造作善業或惡業，身體的下部或上部會逐漸變冷。造作善業的人一定會上升（到善道），造作惡業的人一定會下墜（到惡道）。如果不承認有阿賴耶識來執持身體，怎麼會有身體的某個部位逐漸變冷的現象呢？因為阿賴耶識能夠執持身體，所以身體會根據所捨棄的部位，依次出現變冷的現象。

論：為什麼說世間的清凈不能成立呢？這是因為，如果一個人還沒有脫離欲界的貪慾，也沒有得到色界的禪定，就用欲界的善心來努力修行，想要脫離欲界的貪慾。但是，這種欲界的修行之心，和色界的禪定之心，不是同時生滅的，所以欲界的修行之心，不能熏習色界的禪定之心，也不能成為色界禪定之心的種子。這是不合理的。而且，色界的禪定之心，過去已經間隔了很多生的其他心，所以也不應該成為現在禪定之心的種子。只有阿賴耶識才能夠作為種子。因此，成就色界禪定之心，需要一切種子的異熟果識（阿賴耶識）輾轉相傳，作為現在的因緣，再加上修行善心作為增上緣。像這樣，一切脫離欲界的修行，都應該如實地瞭解。像這樣，世

【English Translation】 English version: The state of 'no-thing-ness' (Wu Suo You Chu) is not the ultimate refuge, nor is Nirvana the ultimate refuge.

Explanation: If a being is born in the Realm of Neither Perception nor Non-Perception (Fei Xiang Fei Fei Xiang Chu), sometimes they may generate a supramundane mind (Chu Shi Jian Xin) based on the Realm of No-Thing-Ness (a state of meditative absorption). This is because the mind in the Realm of No-Thing-Ness is extremely clear and sharp, while the mind in the Realm of Neither Perception nor Non-Perception is dull. Therefore, a being dwelling in the Realm of Neither Perception nor Non-Perception may generate an extremely clear supramundane mind. This supramundane mind should not take the first or second Dhyana (meditative state) as its refuge, because both of these realms are mundane. Moreover, since beings generate minds of other realms while dwelling in other realms, both of these refuges are unreasonable. Furthermore, this very mind should not take Nirvana as its refuge, because there are still residual defilements. Thus, these three kinds of refuges cannot be established. If one does not believe in the Alaya Consciousness (A Lai Ye Shi, the storehouse consciousness that contains all seeds and karmic imprints), then what refuge does this supramundane mind have?

Treatise: Furthermore, when one is about to die, whether one has created good or bad karma, the body gradually cools from the lower or upper parts. If one does not believe in the Alaya Consciousness, these phenomena cannot be explained. Therefore, if one is separated from the differentiated consciousness of ripening that contains all seeds (the Alaya Consciousness), then this worldly defilement cannot be established.

Explanation: When a person is about to relinquish life, whether they have created good or bad karma, the body gradually cools from the lower or upper parts. Those who have created good karma will certainly ascend (to a good realm), and those who have created bad karma will certainly descend (to a bad realm). If one does not acknowledge the Alaya Consciousness as that which grasps and sustains the body, how can there be the phenomenon of a certain part of the body gradually cooling? Because the Alaya Consciousness is able to grasp and sustain the body, the body will, according to the part being relinquished, sequentially exhibit the phenomenon of cooling.

Treatise: Why is it said that worldly purity cannot be established? This is because if a person has not yet separated from the desire-realm attachments (Yu Chan Tan), and has not yet attained the form-realm concentration (Se Chan Xin), they then diligently cultivate using a wholesome mind of the desire-realm in order to separate from the desire-realm attachments. However, this mind of cultivation in the desire-realm and the mind of concentration in the form-realm do not arise and cease simultaneously. Therefore, the mind of cultivation in the desire-realm cannot influence the mind of concentration in the form-realm, nor can it become the seed of the mind of concentration in the form-realm. This is unreasonable. Moreover, the mind of concentration in the form-realm has been separated by many lifetimes of other minds in the past, so it should not become the seed of the present mind of concentration. Only the Alaya Consciousness can serve as the seed. Therefore, the attainment of the mind of concentration in the form-realm requires the differentiated consciousness of ripening that contains all seeds (the Alaya Consciousness) to be transmitted through successive lives as the present cause, with the wholesome mind of cultivation serving as the supporting condition. In this way, all cultivation that separates from the desire-realm should be understood as it truly is. In this way, the world

間清凈。若離一切種子。異熟識理不得成。

釋曰。如世間清凈理不得成。今當顯示。謂為遠離欲纏貪故。以欲纏善心修加行時。即此欲纏加行善心。未曾為彼色纏善心之所熏習。不俱生滅故。今色纏心應無種子自然而生。又過去世色纏善心。多生所間余識所隔。唯無有故。已過去故。不得為今定心種子。展轉傳來為今因緣者。阿賴耶識持彼種故。今色纏心從自種生。加行善心非無功力。言功力者。但增上緣。非是因緣。由彼增上力生此色纏心。如是遠離色纏貪等。如應當知。

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

釋曰。如出世間清凈不成。今當顯示。此他言音如理作意者。謂與言音相應作意。意

【現代漢語翻譯】現代漢語譯本：如果離開了一切種子，異熟識的道理就不能成立。

解釋：就像世間的清凈道理不能成立一樣，現在應當顯示。爲了遠離欲界的貪慾束縛，當以欲界的善心修習加行時，這個欲界的加行善心，未曾被色界的善心所熏習，因為它們不是同時生滅的。那麼，現在的色界心就應該沒有種子而自然產生。而且，過去世的色界善心，被多次的生命間隔，被其他的識所隔斷，僅僅因為沒有，因為已經過去，就不能作為現在定心的種子。如果輾轉傳來作為現在的因緣，那是因為阿賴耶識（Ālaya-vijñāna，儲存一切種子識）持有那些種子，所以現在的色界心是從自己的種子產生的。加行善心並非沒有功用，所說的功用，只是增上緣，而不是因緣。由於那個增上力的作用，產生了現在的色界心。像這樣，遠離色界的貪慾束縛等等，應當如理了知。

論：如何出世間的清凈不能成立？世尊（Śākyamuni，釋迦牟尼）說，依靠他人的言語聲音，以及內在各自的如理作意（yoniso-manasikāra，如理思維），由此為因，正見（samyag-dṛṣṭi，正確的見解）才能產生。這個他人的言語聲音和如理作意，是熏習耳識呢？還是熏習意識呢？還是兩者都熏習呢？如果在那個法上如理思維，那時耳識且不能生起，意識也被種種散亂的其他識所間隔。如果與如理作意相應而生起時，這個聽聞所熏習的意識，與那個熏習已經很久滅去，一定沒有實體。怎麼又能作為種子，能夠產生後來的如理作意相應的心呢？而且，這個如理作意相應，是世間心，那個正見相應，是出世間心，從來沒有同時生起同時滅去的時候，所以這個心不是被那個心所熏習的。既然沒有被熏習，作為那個心的種子就不合道理。所以出世間的清凈，如果離開了一切種子，異熟果識（vipāka-phala-vijñāna，因果報應的識）也不能成立。這裡，聽聞的熏習，攝受那個種子是不相應的。

解釋：就像出世間的清凈不能成立一樣，現在應當顯示。這個他人的言語聲音和如理作意，是指與言語聲音相應的作意。

【English Translation】 English version: If one is separated from all seeds, the principle of the Vipāka-vijñāna (異熟識, the consciousness of different maturation) cannot be established.

Explanation: Just as the principle of worldly purity cannot be established, now it should be shown. In order to be separated from the desire-realm's bonds of greed, when practicing effort with a wholesome mind of the desire-realm, this wholesome mind of effort in the desire-realm has never been influenced by the wholesome mind of the form-realm, because they do not arise and cease simultaneously. Then, the present mind of the form-realm should arise naturally without a seed. Moreover, the wholesome mind of the form-realm in the past, separated by many lives and interrupted by other consciousnesses, simply because it is absent, because it has passed, cannot be the seed of the present meditative mind. If it is transmitted as the present cause and condition, it is because the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) holds those seeds, so the present mind of the form-realm arises from its own seed. The wholesome mind of effort is not without function; the so-called function is only a supporting condition, not a cause. Due to the effect of that supporting force, the present mind of the form-realm arises. In this way, being separated from the bonds of greed in the form-realm, etc., should be understood accordingly.

Treatise: How can the purity of the supramundane not be established? The World-Honored One (Śākyamuni, 釋迦牟尼) said that relying on the speech and sounds of others, and on internal, individual yoniso-manasikāra (如理作意, appropriate attention), the right view (samyag-dṛṣṭi, 正見) arises as a result. Does this speech and sound of others and yoniso-manasikāra influence the ear consciousness, or the mind consciousness, or both? If one thinks appropriately about that Dharma, then the ear consciousness cannot arise, and the mind consciousness is also interrupted by various scattered other consciousnesses. If it arises in accordance with yoniso-manasikāra, this mind consciousness influenced by hearing, and that influence has long ceased and passed away, and certainly has no substance. How can it be a seed that can produce a later mind in accordance with yoniso-manasikāra? Moreover, this accordance with yoniso-manasikāra is a mundane mind, and that accordance with right view is a supramundane mind, and there has never been a time when they arise and cease simultaneously, so this mind is not influenced by that mind. Since it is not influenced, it is not reasonable to be the seed of that mind. Therefore, if the purity of the supramundane is separated from all seeds, the Vipāka-phala-vijñāna (異熟果識, the consciousness of the fruit of different maturation) cannot be established. Here, the influence of hearing, receiving that seed, is not in accordance.

Explanation: Just as the purity of the supramundane cannot be established, now it should be shown. This speech and sound of others and yoniso-manasikāra refers to the attention that is in accordance with speech and sound.

識亦為種種散動余識所間者。是與正見相應。出世間心被間隔義。若與如理作意相應生時者。謂於後時。此聞所熏意識與彼熏習久滅過去定無有體者。謂經長時已謝隔越。決定無體。云何復為種子能生后時如理作意相應之心者。謂彼久滅現無有體不能為因。此中聞熏習攝受彼種子不相應故者。謂在世間意識之中故。言此中聞熏習者。依他言音正聞熏習。攝受彼種子者。在意識中攝受出世清凈。種子不相應故者。謂彼所計不應理故。云何可說此從彼生。

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

釋曰。云何等者。謂異熟識是所治因。為能治因不應道理。又出世心昔未曾習者。謂先未生故。彼熏習決定應無者。由此因故。彼出世心無有熏習。決定無疑。從最清凈法界等流正聞熏習種子所生者。為顯法界異聲聞等。言最清凈。由佛世尊所證法界。永斷煩惱所知障故。從最清凈法界所流經等教法。名最清凈法界等流。無倒聽聞如是經等故名正聞。由此正聞所起熏習。名為熏習。或復正聞即是熏習。是故說名正聞熏習。即此熏習相續住在阿賴耶識。為因能起出世間心。

【現代漢語翻譯】現代漢語譯本：如果意識也被各種散亂的其他意識所干擾，那麼它與正見（Samyag-dṛṣṭi，八正道之一，指正確的見解）相應，意味著出世間心（Lokottara-citta，超越世俗的心）受到了阻礙。如果它與如理作意（yoniso manasikara，如理思維，正確的思考方式）相應而生起，那是指在之後的時間。這種通過聽聞佛法熏習的意識，與那些熏習已久、已經滅亡、過去且確定沒有實體的意識——指的是經過長時間的消逝和間隔，已經確定沒有實體——怎麼能再次作為種子，產生之後與如理作意相應的意識呢？這意味著那些已經滅亡、現在沒有實體的意識不能作為原因。這裡所說的『聞熏習（śruta-vāsanā，聽聞熏習）攝受彼種子不相應故』，指的是在世間意識之中。所說的『此中聞熏習』，指的是依據他人的言語，正確聽聞佛法所產生的熏習。『攝受彼種子者』，指的是在意識中攝受出世清凈的種子。『不相應故者』，指的是他們所認為的不合道理。怎麼能說這個是從那個產生的呢？論曰：再者，為什麼一切種子識（sarva-bīja-vijñāna，阿賴耶識的別名，意為包含一切種子的識），作為異熟果識（vipāka-phala-vijñāna，由業力成熟而產生的果報識）是雜染（saṃkleśa，煩惱）的原因，同時又是出世間能對治（pratipakṣa，對治煩惱的方法）的清凈心種子？而且出世間心過去從未修習過，所以它的熏習肯定是沒有的。既然沒有熏習，那麼它從什麼種子產生呢？因此，應該回答說，它從最清凈的法界（dharmadhātu，諸法本性）等流（niḥṣyanda，等同流出）的正聞熏習種子所生。釋曰：『云何等者』，指的是異熟識是所要對治的原因，作為能對治的原因是不合道理的。『又出世心昔未曾習者』，指的是過去沒有生起過。『彼熏習決定應無者』，是因為這個原因，出世間心沒有熏習，這是確定無疑的。『從最清凈法界等流正聞熏習種子所生者』，是爲了顯示法界不同於聲聞（śrāvaka，聽聞佛法而證悟的修行者）等。說『最清凈』，是因為佛世尊所證悟的法界，永遠斷除了煩惱障（kleśa-āvaraṇa，由煩惱引起的障礙）和所知障（jñeya-āvaraṇa，對真理的認知障礙）。從最清凈的法界流出的經等教法，稱為最清凈法界等流。沒有顛倒地聽聞這些經等，所以稱為正聞。由此正聞所產生的熏習，稱為熏習。或者，正聞本身就是熏習，所以稱為正聞熏習。這個熏習相續地住在阿賴耶識（ālayavijñāna，第八識，儲存一切種子）中，作為原因，能夠生起出世間心。

【English Translation】 English version: If consciousness is also interrupted by various scattered other consciousnesses, then its correspondence with right view (Samyag-dṛṣṭi, one of the Eightfold Path, referring to correct understanding) implies that the supramundane mind (Lokottara-citta, the mind that transcends the mundane) is obstructed. If it arises in accordance with proper attention (yoniso manasikara, rational thinking, the correct way of thinking), it refers to a later time. How can this consciousness, which has been perfumed by hearing the Dharma, again serve as a seed to generate a mind that corresponds to proper attention later on, given that those perfumations have long ceased, have passed away, are past, and are definitely without substance—referring to having definitely no substance after a long period of passing and separation? This means that those consciousnesses that have ceased and have no substance now cannot serve as a cause. The statement 'because the perfuming of hearing (śruta-vāsanā, the perfuming of hearing) does not correspond to receiving those seeds' refers to being within mundane consciousness. The statement 'the perfuming of hearing here' refers to the perfuming that arises from correctly hearing the Dharma based on the words of others. 'Receiving those seeds' refers to receiving supramundane pure seeds in consciousness. 'Because they do not correspond' refers to their view being unreasonable. How can it be said that this arises from that? Treatise: Furthermore, why is the all-seed consciousness (sarva-bīja-vijñāna, another name for the Alaya consciousness, meaning the consciousness that contains all seeds), as the resultant consciousness (vipāka-phala-vijñāna, the consciousness of karmic retribution), the cause of defilement (saṃkleśa, afflictions), and at the same time, the seed of the supramundane mind that can counteract (pratipakṣa, the method to counteract afflictions)? Moreover, the supramundane mind has never been cultivated in the past, so its perfuming must definitely be non-existent. Since there is no perfuming, from what seed does it arise? Therefore, the answer should be that it arises from the seed of the most pure Dharma realm (dharmadhātu, the nature of all dharmas) outflow (niḥṣyanda, the same outflow) of the perfuming of right hearing. Explanation: 'What does it mean by etc.?' refers to the fact that the resultant consciousness is the cause to be treated, and it is unreasonable to be the cause that can treat. 'Moreover, the supramundane mind has never been cultivated in the past' refers to not having arisen in the past. 'Its perfuming must definitely be non-existent' is because of this reason, the supramundane mind has no perfuming, which is certain and without doubt. 'It arises from the seed of the most pure Dharma realm outflow of the perfuming of right hearing' is to show that the Dharma realm is different from the Hearers (śrāvaka, practitioners who attain enlightenment by hearing the Dharma) and others. Saying 'most pure' is because the Dharma realm realized by the World Honored Buddha has forever cut off the affliction obscurations (kleśa-āvaraṇa, obstacles caused by afflictions) and the knowledge obscurations (jñeya-āvaraṇa, obstacles to the knowledge of truth). The teachings such as sutras that flow from the most pure Dharma realm are called the most pure Dharma realm outflow. Hearing these sutras etc. without inversion is called right hearing. The perfuming that arises from this right hearing is called perfuming. Or, right hearing itself is perfuming, so it is called the perfuming of right hearing. This perfuming continuously resides in the Alaya consciousness (ālayavijñāna, the eighth consciousness, storing all seeds) as a cause, and can generate the supramundane mind.

是故說言從最清凈法界所流正聞熏習種子所生。

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

釋曰。此聞熏習為是阿賴耶識自性為非阿賴耶識自性。若爾何過。若是阿賴耶識自性。云何即為阿賴耶識對治種子。若非阿賴耶識自性。此聞熏習種子即應別有所依。乃至證得諸佛菩提者。謂乃至得諸佛所證無上菩提。此聞熏習者。即是最清凈法界等流正聞熏習。隨在一種所依轉處者。謂隨在一相續轉處。寄在異熟識中與彼和合俱轉猶如水乳者。此聞熏習與異熟識。雖不同性而寄識中。猶如水乳和合俱轉。然非阿賴耶識等者。雖復和合似一性轉。然非即是阿賴耶識。是能對治阿賴耶識。種子性故。

論曰。此中依下品熏習成中品熏習。依中品熏習成上品熏習。依聞思修多分修作。得相應故。

釋曰。此中下中上品者。應知依聞思修所成慧說。由彼一一有三種故。復有別義。聞所成慧是下品。思所成慧是中品。修所成慧是上品。依聞思修多分修作得相應故者。謂依聞等

【現代漢語翻譯】因此經文說，（正聞熏習）是從最清凈的法界流出，由正聞熏習的種子所生。

論曰：這種聞熏習是阿賴耶識（ālaya-vijñāna，storehouse consciousness）的自性，還是不是阿賴耶識的自性？如果是阿賴耶識的自性，又怎麼能成為它的對治種子（antidote seed）呢？如果不是阿賴耶識的自性，那麼這種聞熏習的種子所依賴的是什麼呢？乃至證得諸佛菩提（Buddha-bodhi，Buddhahood）。這種聞熏習，隨著它所依賴的處所而轉變，寄存在異熟識（vipāka-vijñāna，resultant consciousness）中，與它和合一起運轉，就像水和乳一樣。然而，它不是阿賴耶識，因為它是對治種子的性質。

釋曰：這種聞熏習是阿賴耶識的自性，還是不是阿賴耶識的自性？如果是，會有什麼過失呢？如果是阿賴耶識的自性，又怎麼能成為阿賴耶識的對治種子呢？如果不是阿賴耶識的自性，那麼這種聞熏習的種子就應該有其他的所依，乃至證得諸佛菩提，指的是乃至獲得諸佛所證的無上菩提（anuttarā-samyak-saṃbodhi，unsurpassed complete enlightenment）。這種聞熏習，就是從最清凈法界等流出的正聞熏習。隨著它所依賴的處所而轉變，指的是隨著在一個相續的處所而轉變。寄存在異熟識中，與它和合一起運轉，就像水和乳一樣，指的是這種聞熏習與異熟識，雖然性質不同，但寄存在識中，就像水和乳和合一起運轉。然而，它不是阿賴耶識等等，指的是雖然和合看起來像一個性質在運轉，但它不是阿賴耶識，因為它是能夠對治阿賴耶識的種子性質。

論曰：這裡，依靠下品熏習成就中品熏習，依靠中品熏習成就上品熏習，依靠聞、思、修（śruta-cintā-bhāvanā，hearing, thinking, and meditation）的大部分修習，才能得到相應的效果。

釋曰：這裡所說的下品、中品、上品，應該知道是依據聞、思、修所成的智慧來說的。因為它們各自有三種。還有其他的意義，聞所成的智慧是下品，思所成的智慧是中品，修所成的智慧是上品。依靠聞、思、修的大部分修習才能得到相應的效果，指的是依靠聞等等。

【English Translation】 Therefore, it is said that [Right Hearing Imprint] flows from the most pure Dharma Realm and is born from the seed of Right Hearing Imprint.

Treatise: Is this hearing imprint the nature of Ālaya-vijñāna (storehouse consciousness), or is it not the nature of Ālaya-vijñāna? If it is the nature of Ālaya-vijñāna, how can it be the antidote seed (antidote seed) for it? If it is not the nature of Ālaya-vijñāna, then what is the basis of this hearing imprint seed? Until one attains the Bodhi (Buddha-bodhi, Buddhahood) of all Buddhas, this hearing imprint, depending on the place it relies on, resides in the Vipāka-vijñāna (resultant consciousness) and merges with it, moving together like water and milk. However, it is not Ālaya-vijñāna because it is the nature of an antidote seed.

Explanation: Is this hearing imprint the nature of Ālaya-vijñāna or not? If so, what is the fault? If it is the nature of Ālaya-vijñāna, how can it be the antidote seed for Ālaya-vijñāna? If it is not the nature of Ālaya-vijñāna, then this hearing imprint seed should have another basis, until one attains the Bodhi of all Buddhas, which means until one obtains the unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment) attained by all Buddhas. This hearing imprint is the Right Hearing Imprint that flows from the most pure Dharma Realm. Depending on the place it relies on, it transforms, meaning it transforms depending on a continuous place. Residing in the Vipāka-vijñāna and merging with it, moving together like water and milk, means that this hearing imprint and Vipāka-vijñāna, although different in nature, reside in the consciousness, moving together like water and milk. However, it is not Ālaya-vijñāna, etc., meaning that although they merge and seem to move as one, it is not Ālaya-vijñāna because it is the seed nature that can counteract Ālaya-vijñāna.

Treatise: Here, relying on inferior imprint, one achieves medium imprint; relying on medium imprint, one achieves superior imprint; relying on much practice of hearing, thinking, and meditation (śruta-cintā-bhāvanā, hearing, thinking, and meditation), one obtains corresponding results.

Explanation: The inferior, medium, and superior mentioned here should be understood as referring to the wisdom attained through hearing, thinking, and meditation. Because each of them has three types. There is also another meaning: the wisdom attained through hearing is inferior, the wisdom attained through thinking is medium, and the wisdom attained through meditation is superior. Relying on much practice of hearing, thinking, and meditation, one obtains corresponding results, referring to relying on hearing, etc.

數數猛利而修作故。又於此中下品為因。得成中品。中品為因得成上品。

論曰。又此正聞熏習種子。下中上品應知。亦是法身種子與阿賴耶識相違。非阿賴耶識所攝。是出世間最凈法界等流性故。雖是世間。而是出世心種子性。又出世心雖未生時。已能對治諸煩惱纏。已能對治諸險惡趣。已作一切所有惡業朽壞對治。又能隨順逢事一切諸佛菩薩。雖是世間。應知初修業菩薩所得。亦法身攝。聲聞獨覺所得。唯解脫身攝。又此熏習非阿賴耶識。是法身解脫身攝如如熏習下中上品次第漸增。如是如是異熟果識次第漸減。即轉所依。既一切種所依轉已。即異熟果識。及一切種子。無種子而轉。一切種永斷。

釋曰。已能對治諸煩惱纏者。謂是能斷增上貪等現起轉因。已能對治諸險惡趣者。謂若能斷諸煩惱纏。即能對治諸險惡趣。已作一切所有惡業朽壞對治者。謂若雖有順后受業應墮惡趣。而能為彼作朽壞因。舉要言之此聞熏習能治一切過去未來現在惡業。又能隨順逢事一切諸佛菩薩者。謂是當來逢事善友自身得因。雖是世間應知初修業菩薩所得亦法身攝者。謂諸異生菩薩名初修業菩薩。亦是法身種子故。說亦法身攝。聲聞獨覺所得唯解脫身攝者。謂聲聞等正聞熏習。唯是解脫因。唯得解脫身不得法身故。

【現代漢語翻譯】現代漢語譯本：通過持續不斷地努力和修行，以及在此過程中以下品為因，可以成就中品；以中品為因，可以成就上品。

論曰：此外，這種如實聽聞（正聞）所熏習的種子，其下品、中品、上品，應當知曉，也是法身（Dharmakaya）的種子，與阿賴耶識（Alaya-vijnana，藏識）相違背，不被阿賴耶識所攝持。這是因為它是出世間最清凈的法界（Dharmadhatu）的等流性。雖然它存在於世間，但卻是出世間心的種子性質。而且，即使出世間心尚未生起，它已經能夠對治各種煩惱纏縛，已經能夠對治各種險惡的去處，已經對一切所有惡業的朽壞作了對治。並且，它還能隨順於逢事一切諸佛菩薩。雖然它存在於世間，應當知曉，這是初修業菩薩（剛開始修行的菩薩）所獲得的，也屬於法身所攝。而聲聞（Sravaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）所獲得的，唯有解脫身（Vimuktikaya）所攝。而且，這種熏習不是阿賴耶識，而是法身、解脫身所攝。如同如實熏習的下品、中品、上品次第漸增，這樣，異熟果識（Vipaka-vijnana，由業力成熟而產生的果報之識）也次第漸減，即是轉依（轉舍染污的所依，而成為清凈的所依）。既然一切種子的所依已經轉變，那麼異熟果識以及一切種子，都將無種子而轉變，一切種子都將永遠斷除。

釋曰：『已能對治諸煩惱纏者』，是指能夠斷除增上貪等現行生起的因。『已能對治諸險惡趣者』，是指如果能夠斷除各種煩惱纏縛，就能對治各種險惡的去處。『已作一切所有惡業朽壞對治者』，是指即使有順后受業（未來受報的業力）應墮惡趣，也能為它作朽壞之因。總而言之，這種聽聞熏習能夠對治一切過去、未來、現在的惡業。『又能隨順逢事一切諸佛菩薩者』，是指將來逢事善友、自身得度的因。『雖是世間應知初修業菩薩所得亦法身攝者』，是指各種異生菩薩（尚未開悟的菩薩），名為初修業菩薩，也是法身的種子，所以說也屬於法身所攝。『聲聞獨覺所得唯解脫身攝者』，是指聲聞等如實聽聞熏習，只是解脫的因，只能獲得解脫身，而不能獲得法身。

【English Translation】 English version: Through continuous effort and practice, and by taking the inferior as the cause within this process, one can achieve the intermediate; by taking the intermediate as the cause, one can achieve the superior.

Treatise says: Furthermore, these seeds of proper hearing (正聞, zhengwen) and cultivation, their inferior, intermediate, and superior grades, should be understood as also being seeds of the Dharmakaya (法身, Dharma Body), which are contrary to the Alaya-vijnana (阿賴耶識, storehouse consciousness) and not contained within it. This is because they are of the nature of the outflow of the most pure Dharmadhatu (法界, realm of Dharma) of the transcendent world. Although they exist in the mundane world, they are of the seed nature of the transcendent mind. Moreover, even when the transcendent mind has not yet arisen, it is already capable of counteracting various afflictive entanglements, capable of counteracting various perilous destinies, and has already acted as a decaying antidote to all evil deeds. Furthermore, it can accord with and serve all Buddhas and Bodhisattvas. Although it exists in the mundane world, it should be known that what is obtained by the Bodhisattva in the initial stage of practice is also contained within the Dharmakaya. What is obtained by the Sravaka (聲聞, Hearer) and Pratyekabuddha (獨覺, Solitary Realizer) is contained only within the Vimuktikaya (解脫身, Liberation Body). Moreover, this cultivation is not the Alaya-vijnana, but is contained within the Dharmakaya and Vimuktikaya. Just as the inferior, intermediate, and superior grades of such cultivation gradually increase, so too does the Vipaka-vijnana (異熟果識, resultant consciousness) gradually decrease, which is the transformation of the basis (轉依, paravrtti). Since the basis of all seeds has been transformed, the Vipaka-vijnana and all seeds will transform without seeds, and all seeds will be permanently severed.

Explanation says: 'Already capable of counteracting various afflictive entanglements' means that it is capable of severing the cause of the arising of intensified greed and so on. 'Already capable of counteracting various perilous destinies' means that if one can sever various afflictive entanglements, one can counteract various perilous destinies. 'Has already acted as a decaying antidote to all evil deeds' means that even if there is karma that should be received in the future, leading to a fall into evil destinies, it can act as a decaying cause for it. In short, this cultivation through hearing can counteract all evil deeds of the past, future, and present. 'Furthermore, it can accord with and serve all Buddhas and Bodhisattvas' means that it is the cause of encountering good friends and attaining liberation in the future. 'Although it exists in the mundane world, it should be known that what is obtained by the Bodhisattva in the initial stage of practice is also contained within the Dharmakaya' means that various ordinary Bodhisattvas are called Bodhisattvas in the initial stage of practice, and are also seeds of the Dharmakaya, so it is said that they are also contained within the Dharmakaya. 'What is obtained by the Sravaka and Pratyekabuddha is contained only within the Vimuktikaya' means that the proper hearing and cultivation of the Sravaka and so on is only the cause of liberation, and they can only obtain the Vimuktikaya, but cannot obtain the Dharmakaya.

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

釋曰。非阿賴耶識與阿賴耶識。雖同處俱轉。而阿賴耶識盡。非阿賴耶識在。還即以前水乳和合。鵝所飲時乳盡水在。譬喻顯示。又如世間得離欲時。於一阿賴耶識中。非等引地煩惱熏習漸減。其等引地善法熏習漸增。而得轉依。此中轉依當知亦爾。

論曰。又入滅定識不離身。聖所說故。此中異熟識應成不離身。非為治此滅定生故。

釋曰。引入滅定識不離言。為成定有阿賴耶識。世尊說識不離身者。除異熟識余不得成。以滅定生對治轉識。故觀此定為極寂靜。

論曰。又非出定此識復生。由異熟識既間斷已。離結相續無重生故。

釋曰。若執出定此識還生。由此意故識不離身。此不應理。以從定出識不復生異熟果識既間斷已。離結相續更托餘生。無重生故。

論曰。又若有執。以意識故滅定有心。此心不成。定不應成故。所緣行相不可得故。應有善根相應過故。不善無記不應理故。應有想受現行過故。觸可得故。於三摩地有功能故。應有唯滅想過失故。應有其思信等善

【現代漢語翻譯】現代漢語譯本：論曰：再者，如何猶如水乳（water and milk）一般？非阿賴耶識（non-Ālaya-vijñāna）與阿賴耶識（Ālaya-vijñāna）同處俱轉，而阿賴耶識一切種子盡，非阿賴耶識一切種子增。譬如水中鵝所飲之乳。又如世間得離欲時，非等引地（non-Samāhita-bhūmi）熏習漸減，其等引地（Samāhita-bhūmi）熏習漸增，而得轉依（āśraya-parivṛtti）。釋曰：非阿賴耶識與阿賴耶識，雖同處俱轉，而阿賴耶識盡，非阿賴耶識在。還即以前水乳和合，鵝所飲時乳盡水在，譬喻顯示。又如世間得離欲時，於一阿賴耶識中，非等引地煩惱熏習漸減，其等引地善法熏習漸增，而得轉依。此中轉依當知亦爾。論曰：又入滅盡定（nirodha-samāpatti）識不離身，聖所說故。此中異熟識（vipāka-vijñāna）應成不離身，非為治此滅盡定生故。釋曰：引入滅盡定識不離言，為成定有阿賴耶識。世尊說識不離身者，除異熟識余不得成。以滅盡定生對治轉識（pravṛtti-vijñāna），故觀此定為極寂靜。論曰：又非出定此識復生，由異熟識既間斷已，離結相續無重生故。釋曰：若執出定此識還生，由此意故識不離身。此不應理。以從定出識不復生異熟果識既間斷已，離結相續更托餘生，無重生故。論曰：又若有執，以意識（mano-vijñāna）故滅盡定有心。此心不成。定不應成故。所緣行相不可得故。應有善根相應過故。不善無記不應理故。應有想受（saṃjñā and vedanā）現行過故。觸（sparśa）可得故。於三摩地（samādhi）有功能故。應有唯滅想過失故。應有其思（cetanā）信（śraddhā）等善

【English Translation】 English version: Treatise: Furthermore, how is it like water and milk? The non-Ālaya-vijñāna (non-storehouse consciousness) and the Ālaya-vijñāna (storehouse consciousness) operate together in the same place, but all the seeds of the Ālaya-vijñāna are exhausted, and the seeds of the non-Ālaya-vijñāna do not increase. It is like the milk drunk by a goose in water. Also, like when one attains freedom from desire in the world, the habituation of the non-Samāhita-bhūmi (non-concentrated state) gradually decreases, while the habituation of the Samāhita-bhūmi (concentrated state) gradually increases, and thus one attains āśraya-parivṛtti (transformation of the basis). Explanation: The non-Ālaya-vijñāna and the Ālaya-vijñāna, although operating together in the same place, result in the exhaustion of the Ālaya-vijñāna, while the non-Ālaya-vijñāna remains. It is like the previous analogy of water and milk mixed together, where the milk is exhausted when drunk by the goose, and the water remains. This illustrates the point. Also, like when one attains freedom from desire in the world, within one Ālaya-vijñāna, the habituation of afflictions from the non-Samāhita-bhūmi gradually decreases, while the habituation of virtuous dharmas from the Samāhita-bhūmi gradually increases, and thus one attains āśraya-parivṛtti. Know that the āśraya-parivṛtti here is also like this. Treatise: Furthermore, when entering nirodha-samāpatti (cessation attainment), consciousness does not leave the body, as the Holy One has said. In this case, the vipāka-vijñāna (resultant consciousness) should be considered as not leaving the body, not because it arises to counteract this nirodha-samāpatti. Explanation: The statement that consciousness does not leave the body when entering nirodha-samāpatti is to establish that the Ālaya-vijñāna exists in this state. The World-Honored One said that consciousness does not leave the body, and only the vipāka-vijñāna can be established in this way. Because the nirodha-samāpatti arises to counteract the pravṛtti-vijñāna (active consciousness), this samādhi (concentration) is regarded as extremely tranquil. Treatise: Furthermore, this consciousness does not arise again upon emerging from the samādhi, because the vipāka-vijñāna has already been interrupted, and there is no rebirth in a continuous chain of defilements. Explanation: If one insists that this consciousness arises again upon emerging from the samādhi, and that this is why consciousness does not leave the body, this is not reasonable. Because upon emerging from the samādhi, consciousness does not give rise to resultant consciousness again. Since the vipāka-vijñāna has already been interrupted, and there is no rebirth in a continuous chain of defilements, it relies on another birth. Treatise: Furthermore, if someone insists that there is mind in nirodha-samāpatti because of mano-vijñāna (mind consciousness), this mind cannot be established. Because the samādhi cannot be established. Because the object and its characteristics cannot be obtained. Because there should be the fault of being associated with wholesome roots. Because unwholesome and neutral states are not reasonable. Because there should be the fault of saṃjñā and vedanā (perception and feeling) being manifest. Because sparśa (contact) can be obtained. Because there is function in samādhi. Because there should be the fault of only extinguishing perception. Because there should be cetanā (volition), śraddhā (faith), and other virtues.

根現行過故。拔彼能依令離所依不應理故。有譬喻故。如非遍行此不有故。

釋曰。又若有執以意識故滅定有心此心不成者。若有欲離前說自相阿賴耶識。以余轉識滅定有心。此不應理。何以故。定不應成故。未曾見心離心法故。如余心法想受亦爾。俱應不滅。然此滅定俱滅所顯。是故應至定不應成。若立唯有阿賴耶識。則無此過。求靜住者為治彼怨。余心心法故生。此定不為對治不明瞭性阿賴耶識。又此定內無有餘心。何以故。所緣行相不可得故。諸心心法相續不斷。必不遠離所緣行相。此滅定中若有心者。亦應不離所緣行相。然此二種俱不可得。是故此定無有餘心。若唯立有阿賴耶識無此妨難。執受所依之所顯故。又此定中若有轉識。此識必有善等差別。謂或是善。或是不善。或是無記。然此中識且非是善。應有善根相應過故。此則相違亦非此識。是自性善。由此不離善根相應。成善性故。由立定心是善性故。至所不欲與無貪等善根相應。此不應許與余善心無差別故。遍一切處應成此過。又於此中亦不得有不善無記。不善無記不應理故。于離欲時。諸不善根皆永斷故。不成不善亦非無記。此定善故。又不可立此心是善。應有想受現行過故。若離善根善心不有。是故應至善根現行。此中如有善根現行。想受亦

【現代漢語翻譯】現代漢語譯本『根現行過故。拔彼能依令離所依不應理故。有譬喻故。如非遍行此不有故。』

【解釋】：因為（如果滅盡定中有心識），就會有『根』（指五根，即眼、耳、鼻、舌、身）現行的過失。拔除能依（指五根所依的心識）使其脫離所依（指五根）是不合理的。有譬喻為證，就像非遍行（指不是在任何地方都存在的法）一樣，滅盡定中不應該有心識存在。

『釋曰。又若有執以意識故滅定有心此心不成者。若有欲離前說自相阿賴耶識。以余轉識滅定有心。此不應理。何以故。定不應成故。未曾見心離心法故。如余心法想受亦爾。俱應不滅。然此滅定俱滅所顯。是故應至定不應成。若立唯有阿賴耶識。則無此過。求靜住者為治彼怨。余心心法故生。此定不為對治不明瞭性阿賴耶識。又此定內無有餘心。何以故。所緣行相不可得故。諸心心法相續不斷。必不遠離所緣行相。此滅定中若有心者。亦應不離所緣行相。然此二種俱不可得。是故此定無有餘心。若唯立有阿賴耶識無此妨難。執受所依之所顯故。』

【解釋】：如果有人認為，因為有意識存在，所以在滅盡定中也有心識存在，這種觀點是不能成立的。如果有人想脫離前面所說的自相阿賴耶識（Ālayavijñāna，藏識，根本識），而認為在滅盡定中有其他的轉識（pravṛttivijñāna，指眼識、耳識、鼻識、舌識、身識、意識），這是不合理的。為什麼呢？因為這樣滅盡定就不能成立了。從來沒有見過心識離開心法（caitta，與心識相應的心理現象）而存在的情況。就像其他的心法，如想（saṃjñā，認知）和受（vedanā，感受）一樣，也應該不會滅。然而，滅盡定中想和受都滅除了，因此會導致滅盡定不能成立。如果只承認有阿賴耶識，就不會有這種過失。尋求寂靜的人是爲了對治煩惱，才生起其他的心和心法。這種滅盡定不是爲了對治不明瞭性的阿賴耶識。而且，這種滅盡定中沒有其他的心識。為什麼呢？因為所緣行相（ālambana-ākāra，心識所認識的對象和方式）是不可得的。各種心和心法相續不斷，必定不會遠離所緣行相。如果滅盡定中有心識，也應該不離所緣行相。然而，這兩種情況都是不可得的。因此，這種滅盡定中沒有其他的心識。如果只承認有阿賴耶識，就沒有這種妨礙，因為阿賴耶識是執受（grahaṇa，領納）和所依（āśraya，依靠）的顯現。

『又此定中若有轉識。此識必有善等差別。謂或是善。或是不善。或是無記。然此中識且非是善。應有善根相應過故。此則相違亦非此識。是自性善。由此不離善根相應。成善性故。由立定心是善性故。至所不欲與無貪等善根相應。此不應許與余善心無差別故。遍一切處應成此過。又於此中亦不得有不善無記。不善無記不應理故。于離欲時。諸不善根皆永斷故。不成不善亦非無記。此定善故。又不可立此心是善。應有想受現行過故。若離善根善心不有。是故應至善根現行。此中如有善根現行。想受亦』

【解釋】：而且，如果這種滅盡定中有轉識，這種識必定有善等差別，也就是說，或者是善，或者是不善，或者是無記（avyākṛta，非善非惡）。然而，這種滅盡定中的識不是善的，因為這樣會有與善根（kuśalamūla，善的根本）相應的過失。這與滅盡定的性質相違背。而且，這種識也不是自性善（prakṛti-kuśala，本質上是善的），因為它不離善根的相應，從而成為善性。由於認為滅盡定中的心是善性，就會導致不希望出現的情況，即與無貪（alobha，不貪婪）等善根相應。這是不應該允許的，因為這樣就與其他的善心沒有差別了，在任何地方都會出現這種過失。而且，在這種滅盡定中也不可能有不善或無記的識，因為不善和無記是不合理的。在離欲（vītarāga，脫離慾望）的時候，各種不善的根都已經永遠斷除了，所以不可能是不善的。而且也不可能是無記的，因為這種滅盡定是善的。而且，也不可以認為這種心是善的，因為這樣會有想和受現行的過失。如果離開善根，善心就不會存在，所以會導致善根現行。如果滅盡定中有善根現行，那麼想和受也會現行。

【English Translation】 English version 『Because of the fault of roots being manifest. It is unreasonable to remove the able-to-rely (the mind) from its reliance (the sense faculties). There is an analogy for this, like non-pervasive phenomena not existing here.』

Explanation: If one insists that there is mind in cessation because of consciousness, this view is untenable. If one wishes to separate from the previously mentioned self-characterised Ālayavijñāna (store consciousness), and posits that there is mind in cessation with other transformed consciousnesses, this is unreasonable. Why? Because cessation would not be accomplished. It has never been seen that mind exists apart from mental factors. Like other mental factors such as perception (saṃjñā) and feeling (vedanā), they should also not cease. However, in cessation, both are extinguished. Therefore, it would lead to the non-accomplishment of cessation. If only the Ālayavijñāna is established, there would be no such fault. Those who seek stillness arise other minds and mental factors to counteract those afflictions. This cessation is not to counteract the unclear nature of the Ālayavijñāna. Moreover, there is no other mind within this cessation. Why? Because the object and its aspect are not obtainable. The continuous flow of minds and mental factors never departs from the object and its aspect. If there were mind in this cessation, it should also not depart from the object and its aspect. However, both of these are unobtainable. Therefore, there is no other mind in this cessation. If only the Ālayavijñāna is established, there is no such obstacle, because it is the manifestation of what is grasped and the basis of reliance.

『Moreover, if there is transformed consciousness in this cessation, this consciousness must have distinctions such as being virtuous. That is, it is either virtuous, non-virtuous, or neutral. However, the consciousness in this cessation is not virtuous, because there would be the fault of being associated with virtuous roots (kuśalamūla). This is contradictory. Nor is this consciousness virtuous by nature, because it does not depart from association with virtuous roots, thus becoming virtuous. Because the mind in cessation is considered virtuous, it would lead to the undesirable consequence of being associated with virtuous roots such as non-attachment (alobha). This should not be allowed, because it would be no different from other virtuous minds, and this fault would occur everywhere. Moreover, non-virtuous or neutral consciousness cannot exist here, because non-virtuous and neutral states are unreasonable. At the time of detachment (vītarāga), all non-virtuous roots are permanently severed, so it cannot be non-virtuous. Nor can it be neutral, because this cessation is virtuous. Moreover, it cannot be asserted that this mind is virtuous, because there would be the fault of perception and feeling being manifest. If virtuous mind does not exist apart from virtuous roots, it would lead to virtuous roots being manifest. If virtuous roots are manifest in this cessation, then perception and feeling would also be manifest.』

爾。應至現行無別因故。然不應理。所治現行能治無故。譬如貪等正現行時。不凈觀等決定無有。又此定中離阿賴耶識余心不容有。必應有觸可得過故。如住余定決無有疑。謂余定中善根相應。余識轉時決定有觸。以定所生輕安為相。或順樂受。或有隨順非苦樂受。此觸為緣或生樂受。或復生于非苦樂受。何以故。于餘三摩地有此功能故。于余定中見此二觸于生二受必有功能此亦應爾。無障因故。觸為緣受此中應至然不應理。何以故。應有唯滅想過失故。若許此觸為緣生受。於此定中唯應想滅。然不應許想受俱滅。聖所說故。又此定中若有餘識。必與其觸俱有相應。此不應理。何以故。若有觸者應有其思信等善根現行過故。若有其識觸相應轉。必有與此俱生思等。聖所說故。此中應至有思現行。若此定中有思現行造作善心。必有信等善根現行。然不應許若有欲避如前所說種種過失。及阿笈摩相違過失。由但厭離諸心法故。唯拔心法。於此定中唯立有心無有心法。此亦不然。何以故。拔彼能依令離所依。不應理故。所依是心。能依是心法。所依能依心與心法。無始生死來更互不相離。由此相引。是故定應與無貪等善根相應。若言此定及定方便。與無貪等善根相違故。于定中善根不轉。唯善心轉。此于余處都未曾見。若於

【現代漢語翻譯】現代漢語譯本：爾（指你）。應達到現行（狀態），因為沒有其他原因。然而，這不應道理。因為所要對治的現行（煩惱）和能對治（的定）不能同時存在。例如，當貪等煩惱正在現行時，不凈觀等（對治法）絕對不會有。而且，在這個定中，除了阿賴耶識之外，其他心識是不可能存在的。否則，必然會有觸（感官接觸）可以被覺察到的過失。就像住在其他禪定中絕對不會有疑惑一樣。因為在其他禪定中，有與善根相應的其他識在運轉時，一定會有觸，以禪定所生的輕安為特徵，或者順應樂受，或者順應非苦樂受。這種觸為緣，或者產生樂受，或者產生非苦樂受。為什麼呢？因為在其他的等持（三摩地）中有這種功能。在其他的禪定中，見到這兩種觸對於產生兩種感受必然有功能，這個定也應該如此，因為沒有障礙的原因。觸為緣而產生受，這在此定中應該發生，然而這不應道理。為什麼呢？因為應該有唯有滅想（只有滅盡想）的過失。如果允許這種觸為緣而產生受，那麼在這個定中就應該只有想滅。然而不應該允許想和受都滅盡，因為聖者是這樣說的。而且，在這個定中，如果有其他的識，必然會與其觸同時相應。這不應道理。為什麼呢？如果有觸，就應該有其思、信等善根現行的過失。如果有識與觸相應運轉，必然會有與此俱生的思等（善根），聖者是這樣說的。這在此定中應該發生思的現行。如果在這個定中有思現行，造作善心，必然會有信等善根現行。然而不應該允許。如果有人想要避免如前所說的種種過失，以及與阿笈摩（Agama，阿含經）相違背的過失，因為只是厭離各種心法，所以只是拔除心法。在這個定中只是立有心而沒有心法。這也是不對的。為什麼呢？因為拔除其能依（心法），使其離開所依（心），是不應道理的。所依是心，能依是心法。所依和能依，心與心法，從無始生死以來，互相不相離，由此互相牽引。因此，這個定應該與無貪等善根相應。如果說這個定以及定的方便，與無貪等善根相違背，所以在定中善根不運轉，只有善心運轉。這在其他地方都沒有見過。如果在……

【English Translation】 English version: You should attain the present state because there is no other reason. However, this is not reasonable because the afflictions to be overcome (present afflictions) and the means to overcome them (the samadhi) cannot coexist. For example, when afflictions such as greed are actively present, antidotes such as contemplating impurity are definitely not present. Moreover, in this samadhi, no other consciousness besides the Alaya consciousness can exist. Otherwise, there would inevitably be the fault of perceptible contact (sensory contact). Just as there is absolutely no doubt when dwelling in other samadhis, because in other samadhis, when other consciousnesses corresponding to wholesome roots are functioning, there is definitely contact, characterized by the lightness born of samadhi, either in accordance with pleasant feeling or in accordance with neither-pleasant-nor-unpleasant feeling. This contact, as a condition, either produces pleasant feeling or produces neither-pleasant-nor-unpleasant feeling. Why? Because other samadhis have this function. In other samadhis, seeing that these two contacts inevitably have the function of producing two kinds of feelings, this samadhi should also be the same, because there is no obstructing cause. Contact as a condition for feeling should occur in this samadhi, but this is not reasonable. Why? Because there should be the fault of only having the cessation of perception. If this contact is allowed to produce feeling, then in this samadhi, there should only be the cessation of perception. However, it should not be allowed that both perception and feeling cease, because the sages have said so. Moreover, in this samadhi, if there are other consciousnesses, they must be associated with their contact. This is not reasonable. Why? If there is contact, there should be the fault of wholesome roots such as thought and faith being actively present. If consciousness functions in association with contact, there must be thought and other (wholesome roots) arising simultaneously with it, as the sages have said. In this samadhi, the active presence of thought should occur. If there is active thought in this samadhi, creating a wholesome mind, there must be the active presence of wholesome roots such as faith. However, this should not be allowed. If one wants to avoid the various faults mentioned earlier, as well as the faults of contradicting the Agama (Agama, collection of early Buddhist texts), because one merely dislikes various mental phenomena, one merely removes mental phenomena. In this samadhi, one only establishes the presence of mind without mental phenomena. This is also not correct. Why? Because removing its dependent (mental phenomena) and making it separate from its basis (mind) is not reasonable. The basis is mind, and the dependent is mental phenomena. The basis and the dependent, mind and mental phenomena, have been inseparable from each other since beginningless samsara, mutually attracting each other. Therefore, this samadhi should be associated with wholesome roots such as non-greed. If it is said that this samadhi and the means to attain it contradict wholesome roots such as non-greed, so wholesome roots do not function in the samadhi, only wholesome mind functions. This has never been seen anywhere else. If in...

因時。彼法相應等流果時。亦有相應故不應理。又不應理。有譬喻故。謂世尊說。諸身行滅。諸語行滅。諸意行滅。此中身行。謂入出息。其語行者。謂尋與伺。其意行者。謂思想等。如尋伺滅語必不起。意亦如是。若意行滅亦應不起。若汝意謂。如身行滅安住定中。身在不滅意亦如是。雖意行滅應在不滅。此亦不然。何以故。如非遍行此不有故。如世尊說。離身行外有身住因。所謂飲食命根識等。由此雖無入息出息。而身安住。意即不爾。離意行外更無別因持心令住。由此應至無意識故名無心定。異熟果識此中有故。世尊說識不離於身。即從此識一切種子后出定時轉識還生。故知定有阿賴耶識。

論曰。又此定中。由意識故執有心者。此心是善不善無記。皆不得成故不應理。

釋曰。已廣廢立滅定有心。今當略顯第二頌義。若有欲除阿賴耶識。以意識故滅定有心。此心是善不善無記皆不得成故不應理。何以故。由此滅定是善性故。且非不善無記亦爾。威儀工巧變化無記。定不得有。若說此是異熟無記。理即應至阿賴耶識。除此更無第五無記。又此定中心若是善。應無貪等善根相應。染污意滅唯善心在。爾時善心所依所緣。皆悉是有三事和合。云何此中不生其觸。既有其觸。受等心法何得不生。如是滅定

【現代漢語翻譯】現代漢語譯本：因為時間的關係。那種與法相應的等流果的時候，也有相應的法，所以不合理。而且也不合理，因為有譬喻的緣故。世尊說過，諸身行滅，諸語行滅，諸意行滅。這裡說的身行，指的是入息和出息（呼吸）。語行指的是尋（粗略的思考）和伺（細緻的思考）。意行指的是思想等等。如果尋和伺滅了，語言一定不會產生，意識也是這樣。如果意行滅了，也應該不起作用。如果你認為，就像身行滅了，安住在禪定中，身體還在不滅，意識也應該這樣，即使意行滅了，也應該還在不滅。這也是不對的。為什麼呢？因為就像非遍行一樣，這裡沒有這個。就像世尊所說，離開身行之外，還有身體存在的因素，比如飲食、命根、識等等。因此，即使沒有入息和出息，身體也能安住。意識就不是這樣，離開意行之外，沒有其他的因素可以維持心讓它安住。因此，應該達到無意識的狀態，所以叫做無心定。因為異熟果識（由業力產生的果報之識）在這裡面，世尊說識不離開身體。就是從這個識的一切種子，在出定的時候，轉識還會產生。所以知道禪定中有阿賴耶識（根本識）。論曰：又在這種禪定中，由於意識的緣故，認為有心的人，這個心是善、不善、無記（非善非惡）的，都不能成立，所以不合理。釋曰：已經廣泛地破斥了建立滅盡定有心的說法。現在要簡略地闡明第二頌的意義。如果有人想要去除阿賴耶識，因為意識的緣故，認為滅盡定中有心。這個心是善、不善、無記的，都不能成立，所以不合理。為什麼呢？因為這個滅盡定是善的性質。而且不是不善和無記的。威儀、工巧、變化這些無記，在滅盡定中不可能有。如果說這是異熟無記，道理上就應該歸於阿賴耶識。除了這個，沒有第五種無記。而且這種禪定中的心如果是善的，應該沒有貪等不善的根相應。染污的意滅了，只有善心存在。這個時候，善心所依靠的、所緣的，都是有的，三事和合。為什麼這裡不產生觸（感覺）呢？既然有觸，受（感受）等心法怎麼可能不產生呢？像這樣的滅盡定。

【English Translation】 English version: Because of time. At the time of the corresponding equable result of that Dharma, there is also a corresponding Dharma, so it is unreasonable. Moreover, it is also unreasonable because there is a metaphor. The World Honored One said, 'All bodily activities cease, all verbal activities cease, all mental activities cease.' Here, bodily activity refers to inhalation and exhalation (breathing). Verbal activity refers to vitarka (initial application of thought) and vicara (sustained application of thought). Mental activity refers to thought and so on. If vitarka and vicara cease, language will certainly not arise, and consciousness is the same. If mental activity ceases, it should also not arise. If you think that, just as bodily activity ceases and one abides in samadhi (meditative absorption), the body is still not extinguished, consciousness should also be like this, even if mental activity ceases, it should still not be extinguished. This is also not right. Why? Because just like non-pervasive actions, this is not present here. Just as the World Honored One said, apart from bodily activity, there are other factors for the body to exist, such as food, the life force, consciousness, and so on. Therefore, even without inhalation and exhalation, the body can abide. Consciousness is not like this; apart from mental activity, there are no other factors that can maintain the mind and allow it to abide. Therefore, one should reach a state of unconsciousness, so it is called the 'mindless samadhi'. Because the Vipaka-vijnana (resultant consciousness) is present here, the World Honored One said that consciousness does not leave the body. It is from all the seeds of this consciousness that, when emerging from samadhi, the transformed consciousness arises again. Therefore, it is known that there is Alaya-vijnana (storehouse consciousness). Treatise says: Furthermore, in this samadhi, those who, due to consciousness, believe that there is a mind, whether this mind is wholesome, unwholesome, or neutral, cannot be established, so it is unreasonable. Commentary says: The establishment of the existence of mind in Nirodha-samapatti (cessation attainment) has already been widely refuted. Now, the meaning of the second verse will be briefly explained. If someone wants to remove the Alaya-vijnana, and because of consciousness, believes that there is a mind in Nirodha-samapatti. This mind, whether it is wholesome, unwholesome, or neutral, cannot be established, so it is unreasonable. Why? Because this Nirodha-samapatti is of a wholesome nature. Moreover, it is not unwholesome or neutral. The neutral of deportment, skillful works, and transformation cannot be present in Nirodha-samapatti. If it is said that this is Vipaka-avyakrta (resultant neutral), then it should logically belong to Alaya-vijnana. Apart from this, there is no fifth neutral. Moreover, if the mind in this samadhi is wholesome, there should be no association with unwholesome roots such as greed. When the defiled mind ceases, only the wholesome mind remains. At this time, what the wholesome mind relies on and what it focuses on are all present, the three factors are combined. Why does contact (sensation) not arise here? Since there is contact, how can mental factors such as feeling (vedana) not arise? Such is Nirodha-samapatti.

應不得成。諸心心法皆不滅故。又若有執此定是善。由心所引定前方便。能引善心力所引故定中善心非無貪等善根相應。又三和合若有堪能亦能生受。若三和合無有堪能。唯生其觸。是故定中雖有善心。非無貪等善根相應。亦無受等。此義不然。方便善心既無貪等善根相應。從此所引等流果心。何故不爾。又從所依拔除能依不應理故。心與心法無始已來。於一切時互不相離。今拔能依令離所依必不可得。何以故。有譬喻故。謂於世間從生至壞。於一切時互不相離。無有道理。拔除能依令離所依。譬如大種與所造色。無有道理。令其所造離於能造。心法亦爾。不可令其離所依心。是故於此無心定中。無有心法。但有善心不應道理。若有復謂。令拔能依令離所依。雖不應理。然想及受能障此定。于方便中厭患彼故。唯二不行余法不爾。亦得現行不應道理。何以故。如非遍行此不有故。非遍行者。此中可滅。二是遍行故不可滅。遍行若滅心亦隨滅。無別因故。是故此中言有心者。是異熟識定非意識。

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

釋曰。若復有執色心無間生。是諸法種子者。謂若有執前剎那色能

【現代漢語翻譯】現代漢語譯本：不應該成立。因為所有的心和心所法都不會滅盡。而且，如果有人認為這種禪定是善的，是因為心所引發的禪定前方便，能夠引發善心，由善心的力量所引導，所以在禪定中的善心並非沒有無貪等善根相應。而且，三和合如果具有能力，也能產生感受。如果三和合沒有能力，就只能產生觸。因此，即使在禪定中有善心，並非沒有無貪等善根相應，也沒有感受等，這種說法是不對的。既然方便善心沒有無貪等善根相應，那麼由此所引發的等流果心，為什麼不能這樣說呢？而且，從所依處拔除能依是不合理的。心和心所法從無始以來，在任何時候都不會互相分離，現在拔除能依，讓它離開所依，必定是不可能的。為什麼呢？因為有譬喻可以說明。譬如在世間，從生到壞，在任何時候都不會互相分離，沒有道理拔除能依，讓它離開所依。譬如大種和所造色，沒有道理讓所造色離開能造色。心法也是這樣，不可能讓它離開所依心。因此，在這種無心定中，沒有心法，只有善心，是不合道理的。如果有人又說，讓拔除能依，讓它離開所依，雖然不合理，但是想和受能夠障礙這種禪定，所以在方便中厭患它們，只有想和受不行，其餘的法不是這樣，也可以現行，這也是不合道理的。為什麼呢？因為像非遍行一樣，想和受在這裡可以滅除，因為它們不是遍行。如果遍行滅除，心也會隨之滅除，沒有其他的因緣。因此，在這裡說有心，是指異熟識定，不是意識。論曰：如果又有人執著色和心無間斷地產生，是諸法的種子，這種說法不能成立，就像前面已經說過的。而且，從無色界、無想天死亡，從滅盡定等出來，是不合道理的。而且，阿羅漢的後心不能成立，只能容許有等無間緣。釋曰：如果又有人執著色和心無間斷地產生，是諸法的種子，就是說如果有人執著前一剎那的色能夠...

【English Translation】 English version: It should not be established. Because all minds and mental factors do not cease to exist. Moreover, if someone believes that this samadhi (concentration) is good, it is because the preparatory practices of samadhi induced by the mind can induce good thoughts. Guided by the power of good thoughts, the good thoughts in samadhi are not without association with good roots such as non-greed. Furthermore, if the three conditions (三和合) have the capacity, they can also produce feeling (受). If the three conditions do not have the capacity, they can only produce contact (觸). Therefore, even if there are good thoughts in samadhi, it is not without association with good roots such as non-greed, nor is it without feeling, etc. This statement is incorrect. Since the preparatory good thoughts are not associated with good roots such as non-greed, why can't the resultant mind (等流果心) induced from this be said the same way? Moreover, it is unreasonable to remove the dependent from the support. Since mind and mental factors have been inseparable from each other at all times since beginningless time, it is certainly impossible to remove the dependent now and make it separate from the support. Why? Because there is an analogy to illustrate this. For example, in the world, from birth to destruction, they are inseparable from each other at all times. There is no reason to remove the dependent and make it separate from the support. For example, the great elements (大種) and the derived matter (所造色), there is no reason to make the derived matter separate from the causative matter. The same is true for mental factors; it is impossible to make them separate from the supporting mind. Therefore, in this mindlessness samadhi, it is unreasonable to say that there are no mental factors but only good thoughts. If someone further says that although it is unreasonable to remove the dependent and make it separate from the support, thought (想) and feeling (受) can obstruct this samadhi, so they are disliked in the preparatory stage. Only thought and feeling do not function, while other dharmas are not like this and can also manifest. This is also unreasonable. Why? Because like non-pervasive mental factors (非遍行), thought and feeling can be eliminated here because they are not pervasive. If pervasive mental factors are eliminated, the mind will also be eliminated accordingly, as there is no other cause. Therefore, saying that there is mind here refers to the resultant consciousness (異熟識) in samadhi, not the consciousness (意識). Treatise says: If someone again clings to the idea that matter and mind arise without interruption and are the seeds of all dharmas, this statement cannot be established, as has been said before. Moreover, it is unreasonable to die from the Formless Realm (無色界) or the Non-Perception Realm (無想天) and emerge from the Cessation Attainment (滅盡定), etc. Furthermore, the final mind of an Arhat cannot be established; only the immediately preceding condition (等無間緣) can be accommodated. Explanation says: If someone again clings to the idea that matter and mind arise without interruption and are the seeds of all dharmas, it means that if someone clings to the idea that the matter of the previous moment can...

為種子。后剎那色因彼而生。前識后識相望亦爾。此前已破。又無色沒色復生時。色久斷滅何有種子。無想天沒。或復從於滅定等出。心復生時。心久斷滅何有心因。若如是者。諸阿羅漢終不應得無餘涅槃。色心兩因永無盡故。前剎那色望於後色。前剎那識望於後識。應知容有等無間緣。無有因緣。

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

釋曰。由前所說無量道理。是故成就阿賴耶識決定是有。

論曰。此中三頌。

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

釋曰。如住轉識轉依不成。三頌顯示。菩薩于凈心者。是于出世對治相應善意識義。遠離於五識者。謂此遠離眼等五識。言無餘者。無善有漏雜染意識。已舉凈心復舉無餘。為欲遮遣善有漏識。言心轉依云何作者。若汝信有阿賴耶識可作一切雜染種子。無種子義名心轉依。若不爾者云何當作。若對治生名為轉依。此不應理。何以故。若對治轉依非斷故。不成雜染。永斷故名轉依。非能對治即是永斷。由此但是永斷因故。若必爾者

【現代漢語翻譯】現代漢語譯本：為種子。后一剎那的色法因此而生。前一識和后一識之間的關係也是如此。這之前已經被駁斥過了。而且，在無色界死亡，色界重新產生時，色法已經長期斷滅，哪裡來的種子呢？從無想天死亡，或者從滅盡定等狀態出來，心識重新產生時，心識已經長期斷滅，哪裡來的心因呢？如果這樣的話，所有的阿羅漢最終都不應該能夠證得無餘涅槃（nirvana），因為色法和心識的兩種因永遠不會窮盡。前一剎那的色法對於后一剎那的色法，前一剎那的識對於后一剎那的識，應該知道容許有等無間緣（samanantarapratyaya），而沒有因緣（hetupratyaya）。

論曰：如果離開了作為一切種子和異熟果的識，雜染和清凈都不能成就。因此，成就瞭如前面所說的相，阿賴耶識（Alaya-vijñāna）決定是存在的。

釋曰：由於前面所說的無量道理，所以成就了阿賴耶識決定是存在的。

論曰：這裡有三頌：

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

釋曰：像安住在轉識（pravrtti-vijnana）上，轉依（āśraya-parivṛtti）是不能成就的。這三頌顯示了這個道理。『菩薩于凈心』，是指與出世間的對治相應的善意識。『遠離於五識』，是指這個善意識遠離了眼等五識。『言無餘者』，是指沒有善的有漏雜染意識。已經舉出了凈心，又舉出『無餘』，是爲了遮遣善的有漏識。『言心轉依云何作者』，如果你們相信有阿賴耶識，可以作為一切雜染的種子，沒有種子之義就叫做心轉依。如果不是這樣，又該如何做呢？如果對治產生叫做轉依，這不應該成立。為什麼呢？如果對治轉依不是斷滅，就不能成就雜染的永斷，所以叫做轉依。不能說能對治的就是永斷，因此這只是永斷的因。如果一定是這樣的話。

【English Translation】 English version: as seeds. The subsequent moment of rūpa (form) arises because of that. The relationship between the preceding consciousness and the subsequent consciousness is also like this. This has already been refuted before. Moreover, when one dies in the Formless Realm and rūpa is reborn, the rūpa has been interrupted for a long time, so where do the seeds come from? When one dies from the Realm of Non-Perception or emerges from cessation meditation (nirodha-samāpatti), and consciousness arises again, the consciousness has been interrupted for a long time, so where does the cause of consciousness come from? If this is the case, all Arhats should ultimately not be able to attain Nirupadhisesa-nirvana (Nirvana without remainder), because the two causes of rūpa and consciousness will never be exhausted. The preceding moment of rūpa in relation to the subsequent moment of rūpa, and the preceding moment of consciousness in relation to the subsequent moment of consciousness, it should be known that there may be contiguity condition (samanantarapratyaya), but there is no causal condition (hetupratyaya).

Treatise: If one is separated from the consciousness that serves as the seed of all things and the resultant consciousness, neither defilement nor purity can be accomplished. Therefore, the Alaya-vijñāna (storehouse consciousness) is definitely existent, as described earlier.

Explanation: Due to the immeasurable reasons mentioned earlier, the Alaya-vijñāna is definitely existent.

Treatise: Here are three verses:

The Bodhisattva in pure mind, is apart from the five consciousnesses, without remainder, how do you make transformation of mind? If transformation relies on antidote, it is not cessation, so it cannot be accomplished, if cause and effect are not different, it becomes a fault of eternal cessation. Without seed or without substance, if transformation is allowed, without those two, transformation is not reasonable.

Explanation: Like abiding in the evolving consciousness (pravrtti-vijnana), transformation (āśraya-parivṛtti) cannot be accomplished. These three verses reveal this principle. 'The Bodhisattva in pure mind' refers to the wholesome consciousness corresponding to the supramundane antidote. 'Apart from the five consciousnesses' means that this wholesome consciousness is apart from the five consciousnesses such as eye consciousness. 'Without remainder' means there is no wholesome, defiled consciousness with outflows. Having mentioned pure mind, 'without remainder' is mentioned again to reject wholesome consciousness with outflows. 'How do you make transformation of mind?' If you believe that there is an Alaya-vijñāna that can serve as the seed of all defilements, the meaning of no seed is called transformation of mind. If it is not like this, then how should it be done? If the arising of an antidote is called transformation, this should not be established. Why? If transformation relying on antidote is not cessation, then the eternal cessation of defilement cannot be accomplished, so it is called transformation. It cannot be said that what can be an antidote is eternal cessation, therefore this is only the cause of eternal cessation. If it must be like this.

便至果因無差別過。果是永斷說名涅槃。因是對治說名聖道。若能對治即是永斷。應至果因一體之過。才生對治應即涅槃。無種或無體若許為轉依者。若於轉識作無種子。或即無體許為轉依。無彼二無故轉依不應理。雜染轉識。此定位中不得有故。亦無種子可令作無。無二可無而名轉依。不應道理。若決定有阿賴耶識。雜染轉識。此定位中雖不得有。而彼種子一切住在阿賴耶識。可能作其無種無體。由汝轉依不應道理。故應信有阿賴耶識。

論曰。複次此阿賴耶識差別云何。略說應知。或三種或四種。此中三種者。謂三種熏習差別故。一名言熏習差別。二我見熏習差別。三有支熏習差別。四種者。一引發差別。二異熟差別。三緣相差別。四相貌差別。

釋曰。如是已成立阿賴耶識。今當顯此品類差別。於三種熏習差別中。名言熏習差別者。謂眼名言熏習。在異熟識中為眼生因。異熟生眼從彼生時。用彼為因。還說名眼。如是耳等一切名言差別亦爾。我見熏習差別者。由染污意薩迦耶見力故。于阿賴耶識中我執熏習生。由此為因。謂自為我異我為他。各有差別。有支熏習差別者。由善不善不動行力故。于諸趣中流轉差別。此三如后所知相初當廣分別。

論曰。此中引發差別者。謂新起熏習。此若無者

【現代漢語翻譯】現代漢語譯本：便會產生果和因沒有差別的過失。如果說果是永遠斷滅，名為涅槃（Nirvana，解脫）；因是對治煩惱，名為聖道（Arya-marga，通往涅槃的道路）。如果能夠對治煩惱就是永遠斷滅，就應產生達到果和因成為一體的過失。才產生對治煩惱，就應該立即涅槃。如果沒有種子或者沒有自體，如果允許轉識為轉依（asraya-paravrtti，轉變所依），如果在轉識中認為沒有種子，或者認為沒有自體而允許轉依，因為沒有這二者，轉依就不合道理。雜染的轉識，在這種定位中不可能存在，也沒有種子可以使其變為沒有。沒有二者可以變為沒有，卻稱為轉依，不合道理。如果決定有阿賴耶識（Alaya-vijnana，藏識），雜染的轉識，在這種定位中雖然不可能存在，但是那些種子都住在阿賴耶識中，可能使其變為沒有種子或沒有自體。由於你的轉依不合道理，所以應該相信有阿賴耶識。

論曰：再者，這阿賴耶識的差別是什麼呢？簡略地說，應該知道，或者有三種，或者有四種。這其中三種是指三種熏習的差別。一是名言熏習差別，二是我見熏習差別，三是有支熏習差別。四種是指：一、引發差別，二、異熟差別，三、緣相差別，四、相貌差別。

釋曰：像這樣已經成立了阿賴耶識，現在應當闡明此識的品類差別。在三種熏習差別中，名言熏習差別是指，眼名言的熏習，在異熟識（vipaka-vijnana，果報識）中作為眼睛產生的因。異熟所生的眼睛從彼識產生時，用彼識作為因，還說名為眼睛。像這樣，耳朵等一切名言的差別也是如此。我見熏習差別是指，由於染污意（klista-manas，末那識）的薩迦耶見（satkayadristi，有身見）的力量，在阿賴耶識中產生我執的熏習。由此作為因，認為自己為我，異己為他，各有差別。有支熏習差別是指，由於善、不善、不動行的力量，在諸趣（gati，輪迴的去處）中流轉的差別。這三種熏習的相，如後面所知相開始時將廣泛分別。

論曰：這其中引發差別是指，新產生的熏習。如果沒有這個，

【English Translation】 English version: Then there would be the fault of no difference between the result and the cause. If the result is said to be the eternal cessation called Nirvana (Nirvana, liberation), and the cause is the antidote called the Holy Path (Arya-marga, the path to Nirvana), if being able to apply the antidote is the same as eternal cessation, there should be the fault of the result and the cause becoming one. As soon as the antidote arises, one should immediately attain Nirvana. If there is no seed or no substance, if it is allowed that the transformation of consciousness is the changed support (asraya-paravrtti, transformation of the basis), if in the transformation of consciousness it is considered that there is no seed, or it is allowed that there is no substance for the changed support, because there are not these two, the changed support is not reasonable. The defiled transformation of consciousness cannot exist in this fixed state, and there is no seed that can be made non-existent. Without these two to be made non-existent, it is called the changed support, which is not reasonable. If it is definitely the case that there is the Alaya-vijnana (Alaya-vijnana, storehouse consciousness), the defiled transformation of consciousness, although it cannot exist in this fixed state, all those seeds reside in the Alaya-vijnana, and it is possible to make them without seed or without substance. Because your changed support is not reasonable, therefore one should believe that there is the Alaya-vijnana.

Treatise: Furthermore, what are the differences of this Alaya-vijnana? Briefly speaking, it should be known that there are either three types or four types. Among these three types, they refer to the differences of the three types of perfuming. First, the difference of verbal expression perfuming; second, the difference of self-view perfuming; third, the difference of existence-limb perfuming. The four types refer to: first, the difference of origination; second, the difference of resultant maturation; third, the difference of object-appearance; fourth, the difference of appearance.

Commentary: Having thus established the Alaya-vijnana, now we should explain the differences in the categories of this consciousness. Among the three types of perfuming differences, the verbal expression perfuming difference refers to the perfuming of eye verbal expressions, which in the resultant maturation consciousness (vipaka-vijnana, fruition consciousness) serves as the cause for the arising of the eye. When the eye born from resultant maturation arises from that consciousness, it uses that consciousness as the cause, and is still called the eye. Likewise, the differences of all verbal expressions such as the ear are also like this. The self-view perfuming difference refers to, due to the power of the defiled mind (klista-manas, afflicted mind) and the satkayadristi (satkayadristi, view of a real self) , the perfuming of self-attachment arises in the Alaya-vijnana. Taking this as the cause, one considers oneself as 'I' and others as 'other', each with differences. The existence-limb perfuming difference refers to the differences in the transmigrations in the various destinies (gati, realms of rebirth) due to the power of good, non-good, and non-moving actions. The characteristics of these three types of perfuming, as will be extensively explained at the beginning of the section on the knowable characteristics.

Treatise: Among these, the origination difference refers to newly arising perfuming. If this were not present,

。行為緣識。取為緣有。應不得成。

釋曰。引發差別者。謂能引發品類差別。謂新起熏習者。謂彼最先所起熏習。若此能引阿賴耶識差別無者。諸行生滅熏習成識。由取攝受生有現前。此所作有應不得成。能有後生故名為有。此所說取或善不善是串習果。

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

釋曰。異熟差別者。謂行有為緣。于諸趣中所引異熟。若此所引阿賴耶識差別無者。則無有因。後有諸法眼等色根。此等異熟生應不成。當知此則是異熟果。

論曰。此中緣相差別者。謂即意中我執緣相。此若無者。染污意中我執所緣應不得成。

釋曰。緣相差別者。謂此阿賴耶識。即是染污意中能依我見我執緣相。若此緣相阿賴耶識差別無者。染污意中薩迦耶見為因我執。此所緣境應不得成。當知此則是等流果。

論曰。此中相貌差別者。謂即此識有共相。有不共相。無受生種子相。有受生種子相等。

釋曰。相貌差別有多品類。謂於此中。有共相有不共相。無受生種子相有受生種子相等者。是略標舉。后當廣釋。

論曰。共相者。謂器世間種子。不共相者。謂各別內處種子。共相即是無受生種子。不共相即

【現代漢語翻譯】現代漢語譯本：行為是產生意識的條件，執取是產生存在的條件，如果阿賴耶識沒有這些差別，那麼這些條件就無法成立。

解釋：引發差別指的是能夠引發不同品類的差別。新起熏習指的是最初產生的熏習。如果阿賴耶識不能引發這些差別，那麼由行為的生滅所產生的熏習形成意識，再由執取攝受而產生存在的現象，這種由執取所產生的存在就無法成立。因為這種存在能夠導致後來的生命產生，所以稱為『有』。這裡所說的執取，無論是善的還是不善的，都是串習的結果。

論：這裡所說的異熟差別，指的是行為作為『有』的條件，在不同的趣（輪迴的類別）中所產生的異熟果報的差別。如果沒有這種差別，就沒有種子，那麼後來的諸法產生就無法成立。

解釋：異熟差別指的是行為作為『有』的條件，在不同的趣中所引發的異熟果報。如果阿賴耶識不能引發這些差別，就沒有原因，那麼後來的諸法，比如眼等色根，這些異熟果報的產生就無法成立。應當知道，這就是異熟果。

論：這裡所說的緣相差別，指的是在染污意中，我執所依賴的緣相。如果沒有這種緣相，那麼染污意中我執所緣的對象就無法成立。

解釋：緣相差別指的是阿賴耶識，它是染污意中我見和我執所依賴的緣相。如果阿賴耶識的這種緣相差別不存在，那麼以薩迦耶見（身見）為原因的我執，它所緣的境界就無法成立。應當知道，這就是等流果。

論：這裡所說的相貌差別，指的是阿賴耶識具有共相，也具有不共相；具有無受生種子的相，也具有有受生種子的相等等。

解釋：相貌差別有很多種類，這裡所說的具有共相和不共相，具有無受生種子相和有受生種子相等等，只是簡略地列舉，後面會詳細解釋。

論：共相指的是器世間（外在世界）的種子，不共相指的是各個內在處（如眼、耳、鼻、舌、身、意）的種子。共相就是無受生種子，不共相就是...

【English Translation】 English version: Actions are the condition for consciousness, and grasping is the condition for existence. If the Ālaya-consciousness (storehouse consciousness) does not have these distinctions, then these conditions cannot be established.

Explanation: 'Generating distinctions' refers to the ability to generate distinctions in different categories. 'Newly arising habituation' refers to the very first habituation that arises. If the Ālaya-consciousness cannot generate these distinctions, then the habituation arising from the arising and ceasing of actions forms consciousness, and the phenomenon of existence arises through grasping and acceptance. This existence produced by grasping cannot be established. Because this existence can lead to later lives, it is called 'existence'. The grasping mentioned here, whether good or bad, is the result of repeated practice.

Treatise: The 'difference in resultant maturation' here refers to the difference in the results of maturation produced in different destinies (categories of reincarnation) by actions as the condition for 'existence'. If there is no such difference, there will be no seeds, and the arising of later dharmas (phenomena) will not be established.

Explanation: 'Difference in resultant maturation' refers to the results of maturation induced in different destinies by actions as the condition for 'existence'. If the Ālaya-consciousness cannot induce these differences, there will be no cause, and the arising of later dharmas, such as the sense organs like the eyes, etc., will not be established. It should be known that this is the result of resultant maturation.

Treatise: The 'difference in object-aspect' here refers to the object-aspect upon which self-grasping relies in the defiled mind. If there is no such object-aspect, then the object grasped by self-grasping in the defiled mind cannot be established.

Explanation: 'Difference in object-aspect' refers to the Ālaya-consciousness, which is the object-aspect upon which the view of self and self-grasping rely in the defiled mind. If this difference in the object-aspect of the Ālaya-consciousness does not exist, then the object grasped by self-grasping, which is caused by the view of the self (Sakkāya-ditthi), cannot be established. It should be known that this is the result of outflow.

Treatise: The 'difference in characteristics' here refers to the fact that this consciousness has common characteristics and uncommon characteristics; it has characteristics of seeds that do not receive rebirth and characteristics of seeds that receive rebirth, and so on.

Explanation: There are many kinds of differences in characteristics. The statement that it has common characteristics and uncommon characteristics, has characteristics of seeds that do not receive rebirth and characteristics of seeds that receive rebirth, etc., is just a brief enumeration, and will be explained in detail later.

Treatise: 'Common characteristics' refers to the seeds of the container world (external world), and 'uncommon characteristics' refers to the seeds of the individual internal bases (such as eyes, ears, nose, tongue, body, and mind). 'Common characteristics' are the seeds that do not receive rebirth, and 'uncommon characteristics' are...

是有受生種子。對治生時。唯不共相所對治滅。共相為他分別所持。但見清凈。如瑜伽師。於一物中。種種勝解。真種所見。皆得成立。此中二頌。

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

復有別頌對前所引。種種勝解種種所見皆得成立。

諸瑜伽師於一物　　種種勝解各不同　種種所見皆得成　　故知所取唯有識

此若無者。諸器世間。有情世間。生起差別應不得成。

釋曰。此中若阿賴耶識。為一切有情共器世間因體。即是無受生種子。若阿賴耶識。為不共各別色等諸處因體。即是有受生種子。若離如是品類共相阿賴耶識。一切有情共受用因。諸器世間應不得成。如是若離第二不共阿賴耶識。有情世間亦應不成。由此應如木石等生。

論曰。復有粗重相及輕安相。粗重相者。謂煩惱隨煩惱種子。輕安相者。謂有漏善法種子。此若無者。所感異熟無所堪能有所堪能。所依差別應不得成。復有有受盡相無受盡相。有受盡相者。謂已成熟異熟果善不善種子。無受盡相者。謂名言熏習種子。無始時來種種戲論流轉種子故。此若無者。已作已作善惡二業。與果受盡應不得成。又新名言熏習生起。應不得

【現代漢語翻譯】現代漢語譯本：是有受生種子（能夠產生果報的種子）。在對治（修行）生起時，只有不共相（不共通的現象）才能被對治。這些現象被他人的分別心所執持，但（修行者）能見到清凈。就像瑜伽師（修行瑜伽的人），對於同一事物，有種種不同的勝解（殊勝的理解），真種（真實的種子）所見到的，都能成立。這裡有兩首偈頌：『難斷難遍知，應知名共結。瑜伽者心異，由外相大故。凈者雖不滅，而於中見凈。又清凈佛土，由佛見清凈。』還有另外的偈頌，對應前面所引用的，種種勝解，種種所見，都能成立：『諸瑜伽師於一物，種種勝解各不同，種種所見皆得成，故知所取唯有識。』如果阿賴耶識（儲存一切種子和業力的根本識）不存在，那麼器世間（宇宙）和有情世間（眾生）的生起差別就無法成立。解釋：如果阿賴耶識是一切有情（眾生）共同的器世間的因體，那就是無受生種子（沒有接受果報的種子）。如果阿賴耶識是不共的，是各別色等諸處（各種不同的色法等）的因體，那就是有受生種子。如果離開像這樣品類共相（共同的現象）的阿賴耶識，一切有情共同受用的因，器世間就無法成立。同樣，如果離開第二種不共的阿賴耶識，有情世間也無法成立。這樣就會像木頭石頭一樣產生。論曰：還有粗重相（沉重遲鈍的現象）和輕安相（輕快安適的現象）。粗重相是指煩惱隨煩惱（各種煩惱）的種子。輕安相是指有漏善法（有缺陷的善法）的種子。如果這些不存在，那麼所感受的異熟果（不同性質的果報）就無法區分堪能（能夠勝任）和不堪能（不能勝任），所依賴的差別也無法成立。還有有受盡相（接受果報完畢的現象）和無受盡相（沒有接受果報完畢的現象）。有受盡相是指已經成熟的異熟果的善不善種子。無受盡相是指名言熏習（語言概念的薰染）的種子，是無始以來種種戲論（虛妄的言論）流轉的種子。如果這些不存在，那麼已經造作的善惡二業，與果受盡（果報結束）就無法成立。而且新的名言熏習的生起，也無法成立。

【English Translation】 English version: There are seeds that receive rebirth (seeds capable of producing karmic results). When the antidote (practice) arises, only the uncommon characteristics are counteracted. These characteristics are held by others' discriminating minds, but (practitioners) can see purity. Just like yogis (those who practice yoga), who have various superior understandings (profound insights) of the same object, what is seen by the true seed (the real seed) can all be established. Here are two verses: 'Difficult to cut off, difficult to know universally, it should be known as a common bond. The minds of yogis are different, due to the greatness of external appearances. Although the pure does not perish, purity is seen within it. Moreover, the pure Buddha-land is pure due to the Buddha's pure vision.' There is another verse corresponding to the previously quoted, various superior understandings, various perceptions, can all be established: 'Yogis have various superior understandings of one object, each different. Various perceptions are all established, therefore know that what is grasped is only consciousness.' If the Alaya consciousness (the fundamental consciousness that stores all seeds and karmic forces) does not exist, then the arising differences of the container world (universe) and the sentient world (beings) cannot be established. Explanation: If the Alaya consciousness is the causal substance of the container world shared by all sentient beings, then it is a seed without receiving rebirth (a seed that does not receive karmic retribution). If the Alaya consciousness is uncommon, and is the causal substance of various separate realms such as form, then it is a seed that receives rebirth. If one departs from the Alaya consciousness with such common characteristics, the cause of the container world commonly enjoyed by all sentient beings cannot be established. Likewise, if one departs from the second uncommon Alaya consciousness, the sentient world cannot be established either. Thus, it would arise like wood and stone. The treatise says: There are also the characteristics of heaviness and lightness. The characteristic of heaviness refers to the seeds of afflictions and secondary afflictions (various defilements). The characteristic of lightness refers to the seeds of defiled wholesome dharmas (flawed virtuous qualities). If these do not exist, then the experienced differentiated results (karmic retributions of different natures) cannot be distinguished as capable (able to undertake) and incapable (unable to undertake), and the differences in what is relied upon cannot be established. There are also the characteristics of exhausted reception (the phenomenon of completing the reception of karmic retribution) and unexhausted reception (the phenomenon of not completing the reception of karmic retribution). Exhausted reception refers to the seeds of good and bad deeds whose differentiated results have already matured. Unexhausted reception refers to the seeds of verbal imprints (the influence of linguistic concepts), which are the seeds of the flow of various delusive discourses (false statements) since beginningless time. If these do not exist, then the good and bad deeds that have already been done, and the exhaustion of their karmic results, cannot be established. Moreover, the arising of new verbal imprints cannot be established either.

成。復有譬喻相。謂此阿賴耶識。幻炎夢翳為譬喻故。此若無者。由不實遍計種子故。顛倒緣相應不得成。復有具足相不具足相。謂諸具縛者。名具足相。世間離欲者。名損減相。有學聲聞及諸菩薩。名一分永拔相。阿羅漢獨覺及諸如來。名煩惱障全永拔相。及煩惱所知障全永拔相。如其所應。此若無者。如是次第雜染還滅。應不得成。

釋曰。粗重相者。謂所依中無堪能性。輕安相者。謂所依中有堪能性。若無有受盡相。阿賴耶識數數已作善惡二業與果受盡應不得成。無受盡相謂名言熏習種子者。如名言熏習差別中已說。無始時來種種戲論流轉種子故者。謂無始時來共言說因故。若無如是阿賴耶識。新起名言熏習生起。應不得成。何以故。若無舊熏習。今名言亦無故。若於世間本來無者。本無今有不應道理。譬喻相者。如由所作幻等因故。得有象等顛倒緣相。阿賴耶識亦復如是。由所說譬喻相。不實遍計種子故。有顛倒緣相。此若無者。顛倒緣相應不得成。

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

釋曰。無覆無記者。此中無染說名無覆。即無染無記

【現代漢語翻譯】現代漢語譯本：成。又有譬喻相。說的是這阿賴耶識（ālaya-vijñāna，儲存一切種子識）。以幻術、火焰、夢境、眼翳作為譬喻。如果此識不存在，由於不真實的遍計所執（parikalpita，虛妄分別）的種子，顛倒的緣起相應就不能成立。又有具足相和不具足相。指的是那些被束縛的人，稱為具足相。世間那些遠離慾望的人，稱為損減相。有學聲聞（śrāvaka，聽聞佛法而修行的弟子）以及諸位菩薩（bodhisattva，立志成佛的修行者），稱為一分永拔相。阿羅漢（arhat，斷盡煩惱的聖者）、獨覺（pratyekabuddha，無師自悟的聖者）以及諸位如來（tathāgata，佛的稱號），稱為煩惱障全部永拔相，以及煩惱所知障全部永拔相。根據他們各自的情況。如果此識不存在，像這樣的次第雜染還滅，就不能成立。

釋曰：粗重相，指的是所依之中沒有堪能性（業種成熟的能力）。輕安相，指的是所依之中有堪能性。如果沒有受盡相，阿賴耶識數數已經造作的善惡二業，與果報受盡，就不能成立。無受盡相，指的是名言熏習的種子。如名言熏習的差別中已經說過。無始時來種種戲論流轉的種子，指的是無始時來共同言說的原因。如果沒有這樣的阿賴耶識，新起名言熏習的生起，就不能成立。為什麼呢？如果沒有舊的熏習，現在的名言也沒有了。如果世間本來沒有，本來沒有現在有，是不合道理的。譬喻相，如由於所作的幻術等原因，才會有象等顛倒的緣起相。阿賴耶識也是這樣，由於所說的譬喻相，不真實的遍計所執的種子，才會有顛倒的緣起相。如果此識不存在，顛倒的緣起相應就不能成立。

論曰：因為什麼因緣，善和不善的法能夠感得異熟果（vipāka，不同性質的果報）？那異熟果是無覆無記（anivṛtāvyākṛta，非善非惡，不障礙解脫）。由於異熟果是無覆無記，與善和不善互相不相違背。善與不善互相違背。如果異熟果是善或不善的性質，雜染還滅就不能成立。所以異熟識只是無覆無記。

釋曰：無覆無記，這裡面沒有染污，就叫做無覆，也就是無染污的無記。

【English Translation】 English version: Furthermore, there is the aspect of metaphors. This refers to the ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds) being likened to illusions, flames, dreams, and eye defects. If this consciousness did not exist, the dependent arising of distorted perceptions could not be established due to the seeds of unreal parikalpita (imaginary, conceptual construction). There are also the aspects of completeness and incompleteness. Those who are bound are called the aspect of completeness. Those in the world who are free from desire are called the aspect of diminution. Śrāvakas (disciples who learn and practice by hearing the Buddha's teachings) who are still learning and bodhisattvas (beings who aspire to Buddhahood) are called the aspect of partial and permanent eradication. Arhats (saints who have extinguished all afflictions), pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and tathāgatas (Buddhas) are called the aspect of complete and permanent eradication of the afflictive obscurations, as well as the obscurations of knowledge. According to their respective situations. If this consciousness did not exist, the sequential reversal of defilement and purification could not be established.

Commentary: The aspect of heaviness refers to the absence of capacity in the basis. The aspect of lightness refers to the presence of capacity in the basis. If there were no aspect of exhaustion of experience, the ālaya-vijñāna's repeated creation of good and bad karma and the exhaustion of their resultant experiences could not be established. The absence of the aspect of exhaustion of experience refers to the seeds of verbal conditioning. As has been said in the differentiation of verbal conditioning. The seeds of the flow of various fabrications from beginningless time refer to the cause of shared speech from beginningless time. If there were no such ālaya-vijñāna, the arising of newly arisen verbal conditioning could not be established. Why? Because if there were no old conditioning, there would be no present verbal expression. If something did not exist in the world originally, it would be unreasonable for it to not exist originally and then exist now. The aspect of metaphors is like how, due to the causes of illusions and so on, there are distorted appearances of elephants and so on. The ālaya-vijñāna is also like this; due to the aspect of metaphors, the seeds of unreal parikalpita, there are distorted appearances. If this consciousness did not exist, the dependent arising of distorted perceptions could not be established.

Treatise: Due to what causes are good and bad dharmas able to produce vipāka (differently matured, results)? Those vipāka results are anivṛtāvyākṛta (neither good nor bad, non-obstructive). Because the vipāka results are anivṛtāvyākṛta, they are not mutually contradictory with good and bad. Good and bad are mutually contradictory. If the vipāka results were of a good or bad nature, the reversal of defilement and purification could not be established. Therefore, the vipāka consciousness is only anivṛtāvyākṛta.

Commentary: Anivṛtāvyākṛta, in this context, the absence of defilement is called anivṛta, which is non-defiled and neutral.

名無覆無記。非如色界生煩惱不善說為無記。若異熟果善不善性雜染還滅應不得成者。以從善更生善。從不善更生不善故。則生死流轉無有邊際。流轉雜染通有漏善故。

攝大乘論釋卷第三大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第四

世親菩薩造

三藏法師玄奘奉　詔譯

所知相分第三之一

論曰。已說所知依。所知相復云何應見。此略有三種。一依他起相。二遍計所執相。三圓成實相。

釋曰。依所知相說如是言。略者要也。

論曰。此中何者依他起相。謂阿賴耶識為種子。虛妄分別所攝諸識。此復云何。謂身。身者。受者識。彼所受識。彼能受識。世識。數識。處識。言說識。自他差別識。善趣惡趣死生識。此中若身身者受者識彼所受識彼能受識世識數識處識言說識。此由名言熏習種子。若自他差別識。此由我見熏習種子。若善趣惡趣死生識。此由有支熏習種子。由此諸識。一切界趣雜染所攝。依他起相虛妄分別皆得顯現。如此諸識。皆是虛妄分別所攝。唯識為性。是無所有非真實義。顯現所依。如是名為依他起相。

釋曰。虛妄分別所攝諸識者。謂此諸識虛妄分別以為自性。謂身身者受者識者。身謂眼等五界。身者

【現代漢語翻譯】現代漢語譯本：名言不是可覆或不可記的。不像生起煩惱的不善法被說成是不可記的。如果異熟果的善或不善的性質是雜染的，那麼還滅就不能成就。因為從善會再生出善，從不善會再生出不善。這樣，生死流轉就沒有邊際了，流轉的雜染會貫通有漏的善法。

《攝大乘論釋》卷第三大正藏第 31 冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第四

世親菩薩造

三藏法師玄奘奉詔譯

所知相分第三之一

論曰：已經說了所知依，所知相又應該如何看待呢？這大概有三種：一、依他起相；二、遍計所執相；三、圓成實相。

釋曰：依據所知相說這樣的話。『略』的意思是扼要。

論曰：這其中什麼是依他起相呢？就是以阿賴耶識（ālaya-vijñāna，storehouse consciousness）為種子，虛妄分別所包含的各種識。這些識又是什麼呢？就是身識、身者識、受者識、彼所受識、彼能受識、世識、數識、處識、言說識、自他差別識、善趣惡趣死生識。這裡面，身識、身者識、受者識、彼所受識、彼能受識、世識、數識、處識、言說識，這些是由名言熏習的種子產生的。自他差別識，是由我見熏習的種子產生的。善趣惡趣死生識，是由有支熏習的種子產生的。由於這些識，一切界趣都被雜染所包含。依他起相的虛妄分別都能夠顯現。這些識，都是虛妄分別所包含的，唯識為自性，是無所有非真實義，是顯現的所依。這樣就叫做依他起相。

釋曰：虛妄分別所包含的各種識，是指這些識以虛妄分別作為自己的自性。身識、身者識、受者識，其中，身是指眼等五界。身者

【English Translation】 English version: Name is neither coverable nor unrecordable. It is not like the arising of afflictions and unwholesome dharmas, which are said to be unrecordable. If the nature of the resultant fruit, whether wholesome or unwholesome, is defiled, then cessation cannot be achieved. Because from wholesome arises wholesome again, and from unwholesome arises unwholesome again. Thus, the cycle of birth and death would have no end, and the defilement of transmigration would pervade even wholesome dharmas associated with outflows (漏, outflows of craving, becoming, views, and ignorance).

Commentary on the Mahāyānasaṃgraha, Volume 3 Taisho Tripitaka, Volume 31, No. 1597, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 4

By Bodhisattva Vasubandhu

Translated by Tripiṭaka Master Xuanzang under Imperial Decree

Section on the Characteristics of What is Known, Part 1 of 3

Treatise: Having spoken of the basis of what is known, how should the characteristics of what is known be viewed? Briefly, there are three types: first, the characteristic of dependent origination (依他起相, paratantra-lakṣaṇa); second, the characteristic of what is completely conceptualized (遍計所執相, parikalpita-lakṣaṇa); and third, the characteristic of perfect reality (圓成實相, pariniṣpanna-lakṣaṇa).

Commentary: According to the characteristics of what is known, these words are spoken. 'Briefly' means essential.

Treatise: Among these, what is the characteristic of dependent origination? It is the various consciousnesses contained within false discrimination, with the ālayavijñāna (阿賴耶識, storehouse consciousness) as their seed. What are these? They are body-consciousness, the consciousness of the possessor of the body, the consciousness of the receiver, the consciousness of what is received by that, the consciousness of what is capable of receiving that, world-consciousness, number-consciousness, place-consciousness, speech-consciousness, the consciousness of self-other differentiation, and the consciousness of good destinies, bad destinies, death, and birth. Among these, body-consciousness, the consciousness of the possessor of the body, the consciousness of the receiver, the consciousness of what is received by that, the consciousness of what is capable of receiving that, world-consciousness, number-consciousness, place-consciousness, and speech-consciousness arise from seeds perfumed by terms and expressions. The consciousness of self-other differentiation arises from seeds perfumed by the view of self. The consciousness of good destinies, bad destinies, death, and birth arises from seeds perfumed by the limbs of dependent origination. Because of these consciousnesses, all realms and destinies are contained within defilement. The false discrimination of the characteristic of dependent origination can all be manifested. All these consciousnesses are contained within false discrimination, are of the nature of consciousness-only, are without substance, are not truly real, and are the basis of manifestation. This is called the characteristic of dependent origination.

Commentary: The various consciousnesses contained within false discrimination refer to those consciousnesses that take false discrimination as their own nature. Body-consciousness, the consciousness of the possessor of the body, and the consciousness of the receiver, where 'body' refers to the five elements such as the eye.

謂染污意。能受者。謂意界。彼所受識者。謂色等六外界。彼能受識者謂六識界。世識者。謂生死相續不斷性。數識者。謂算計性。處識者。謂器世間。言說識者。謂見聞覺知四種言說。如是諸識皆用所知依中所說。名言熏習差別為因。自他差別識者。謂依止差別。此用前說。我見熏習差別為因。善趣惡趣死生識者。謂生死趣種種差別。此由前說。有支熏習差別種子。由此諸識者。即由次前所說諸識。一切界趣雜染所攝者。謂墮三界五趣雜染。是彼自性故名所攝。依他起相者。謂依他起為體虛妄分別皆得顯現。如此諸識皆是虛妄分別所攝唯識為性者。謂此諸識皆是虛妄分別自性故名所攝。是無所有非真實義顯現。所依者。謂無所有非真實義顯現所因。非真實故名無所有。如所執我。無所有故名非真實義者所取。謂即彼我實無所有。似我顯現。言所依者。顯現所依。是所因義。此即名為依他起相。

論曰。此中何者遍計所執相。謂于無義唯有識中。似義顯現。

釋曰。于無義者。謂無所取如實無我。唯有識中者。謂無實義似義識中。如唯似我顯現識中。似義顯現者。似所取義相貌顯現。如實無我。似我顯現。

論曰。此中何者圓成實相。謂即于彼依他起相。由似義相永無有性。

釋曰。于無所

【現代漢語翻譯】現代漢語譯本：所謂的染污意（Klista-manas），是指能領受染污的意。能受者，指的是意界（mano-dhātu）。它所領受的識，指的是色等六種外境（sad āyatana）。能領受這些識的，指的是六識界（sad vijñāna-kāya）。世識，指的是生死相續、永不間斷的性質。數識，指的是算計的性質。處識，指的是器世間（bhājana-loka）。言說識，指的是見、聞、覺、知四種言說。像這樣的各種識，都是以所知依（ālambana-pratyaya）中所說的名言熏習差別為因。自他差別識，指的是依止的差別，這可以用前面所說的我見熏習差別為因來解釋。善趣惡趣死生識，指的是生死趣的種種差別，這由前面所說的有支（bhavaṅga）熏習差別種子所致。由此諸識，即由前面所說的各種識，一切界趣雜染所攝，指的是墮入三界五趣的雜染，因為這是它們的自性，所以稱為所攝。依他起相（paratantra-lakṣaṇa），指的是以依他起為體，虛妄分別都得以顯現。像這樣的各種識，都是虛妄分別所攝，唯識為性，指的是這些識都是虛妄分別的自性，所以稱為所攝，是無所有、非真實義的顯現。所依，指的是無所有、非真實義顯現的原因。因為非真實，所以稱為無所有，就像所執著的我（ātman）。因為無所有，所以稱為非真實義者所取，指的是那個我實際上並不存在，只是看起來像我一樣顯現。所依，指的是顯現的所依，是所因的意義。這就是所謂的依他起相。

論曰：這裡面什麼是遍計所執相（parikalpita-lakṣaṇa）？指的是在沒有意義、只有識的情況下，看起來好像有意義顯現。

釋曰：于無義者，指的是沒有所取，如實無我。唯有識中者，指的是沒有真實意義，只有看起來像有意義的識中，就像只有看起來像我顯現的識中。似義顯現者，指的是看起來像所取義的相貌顯現，如實無我，看起來像我顯現。

論曰：這裡面什麼是圓成實相（pariniṣpanna-lakṣaṇa）？指的是在依他起相中，由於看起來像意義的相貌而永遠沒有的性質。

釋曰：于無所

【English Translation】 English version: The so-called Klista-manas (defiled mind), refers to the mind that can receive defilement. The receiver refers to the mano-dhātu (mind element). The consciousness received by it refers to the six external realms such as form (sad āyatana). The receiver of these consciousnesses refers to the sad vijñāna-kāya (six consciousness aggregates). The world-consciousness refers to the nature of the continuous and uninterrupted cycle of birth and death. The number-consciousness refers to the nature of calculation. The place-consciousness refers to the bhājana-loka (receptacle world). The speech-consciousness refers to the four kinds of speech: seeing, hearing, feeling, and knowing. Such consciousnesses are all based on the nominal conditioning differences mentioned in the ālambana-pratyaya (support condition). The self-other differentiating consciousness refers to the difference in reliance, which can be explained by the previously mentioned conditioning difference of the view of self. The good-destiny, bad-destiny, death-birth consciousness refers to the various differences in the paths of birth and death, which are caused by the previously mentioned seeds of conditioning differences of the bhavaṅga (life-continuum). These consciousnesses, that is, the various consciousnesses mentioned earlier, are all included in the defilement of all realms and destinies, referring to the defilement of the three realms and five paths, because this is their nature, so it is called included. The paratantra-lakṣaṇa (dependent origination characteristic) refers to taking dependent origination as the body, and all false discriminations can be manifested. Such consciousnesses are all included in false discrimination, and are of the nature of consciousness-only, referring to the fact that these consciousnesses are all of the nature of false discrimination, so they are called included, and are the manifestation of non-existent and unreal meanings. The support refers to the cause of the manifestation of non-existent and unreal meanings. Because it is unreal, it is called non-existent, like the ātman (self) that is clung to. Because it is non-existent, it is called what is taken by the unreal meaning, referring to the fact that the self does not actually exist, but only appears to be like a self. The support refers to the support of manifestation, which is the meaning of the cause. This is what is called the paratantra-lakṣaṇa (dependent origination characteristic).

The Treatise says: Among these, what is the parikalpita-lakṣaṇa (completely conceptualized characteristic)? It refers to the appearance of seeming meaning in the absence of meaning, only in consciousness.

The Explanation says: 'In the absence of meaning' refers to the absence of what is taken, the true absence of self. 'Only in consciousness' refers to the consciousness that has no real meaning, but only appears to have meaning, just like the consciousness that only appears to have a self. 'The appearance of seeming meaning' refers to the appearance of the aspect of what is taken, the true absence of self, appearing like a self.

The Treatise says: Among these, what is the pariniṣpanna-lakṣaṇa (perfected characteristic)? It refers to the nature that is forever absent in the dependent origination characteristic due to the appearance of seeming meaning.

The Explanation says: In the absence of what is

有。非真實義。顯現因中。由實無有似義相現。永無有性。如似我相雖永是無。而無我有。

論曰。此中身身者受者識。應知即是眼等六內界。彼所受識。應知即是色等六外界。彼能受識。應知即是眼等六識界。其餘諸識。應知是此諸識差別。又此諸識皆唯有識。都無義故此中以何為喻顯示。應知夢等為喻顯示。謂如夢中都無其義。獨唯有識雖種種色聲香味觸舍林地山似義影現。而於此中都無有義。由此喻顯應隨了知。一切時處皆唯有識。由此等言。應知。復有幻誑鹿愛翳眩等喻。若於覺時一切時處皆如夢等。唯有識者如從夢覺。便覺夢中皆唯有識。覺時何故不如是轉。真智覺時亦如是轉。如在夢中此覺不轉。從夢覺時此覺乃轉。如是未得真智覺時。此覺不轉。得真智覺此覺乃轉。其有未得真智覺者。于唯識中雲何比知。由教及理應可比知。此中教者。如十地經薄伽梵說如是三界皆唯有心。又薄伽梵解深密經亦如是說。謂彼經中慈氏菩薩問世尊言。諸三摩地所行影像。彼與此心。當言有異。當言無異。佛告慈氏。當言無異。何以故。由彼影像唯是識故。我說識所緣唯識所現故。世尊。若三摩地所行影像。即與此心無有異者。云何此心還取此心。慈氏。無有少法能取少法。然即此心如是生時。即有如是影像顯現。

如質為緣還見本質。而謂我今見於影像。及謂離質別有所見影像顯現。此心亦爾。如是生時。相似有異所見影現。即由此教理亦顯現。所以者何。于定心中隨所觀見。諸青瘀等所知影像。一切無別青瘀等事。但見自心。由此道理。菩薩于其一切識中。應可比知皆唯有識無有境界。又于如是青瘀等中非憶持識見所緣境現前住故。聞思所成二憶持識。亦以過去為所緣故。所現影像得成唯識。由此比量。菩薩雖未得真智覺。于唯識中應可比知。

釋曰。此唯有識由教顯示。如十地經言。如是三界皆唯有心故。解深密經中。我說識所緣唯識所現故者。謂識所緣唯識所現無別境義。復舉識者。顯我所說定識所行。唯識所現無別有體。然即此心如是生時者。謂即由此品類生時。相似有異所見影現者。謂定所行相似離識。別有所取分明顯現。又于如是青瘀等中非憶持識見所緣境現前住故者。謂青瘀等是三摩地所行影像。非憶持識。由此不即在彼方處。如昔所受還如是憶。此住現前分明見故。彼憶持識所見闇昧。此現前住所見分明。若有復謂如聞思慧。由串習故境雖謝往。才作意時如昔而生。此亦爾者聞思兩慧境既謝往。現無有體。于無體中若更生時。但識影現。似彼而生故。聞思慧不緣謝往曾所受境。是故唯識由此彌彰。所取

【現代漢語翻譯】現代漢語譯本如果本質作為因緣，仍然只能見到本質。如果說我現在見到的是影像，或者說離開本質而另外見到顯現的影像，那麼這個心也是如此。像這樣產生的時候，相似而又有所不同的所見影像顯現，這就可以用教理來解釋。為什麼呢？在禪定心中，無論觀看到什麼，比如青瘀等所知的影像，一切都與真實的青瘀等事物沒有區別，只是見到了自己的心。通過這個道理，菩薩對於一切識都應該可以推知，一切都只是識，而沒有外在的境界。而且，對於這些青瘀等，不是憶持識所見的所緣境現在存在，因為聞思所成的兩種憶持識，也是以過去為所緣。所顯現的影像才能成立唯識。通過這樣的比量，菩薩即使沒有得到真正的智慧覺悟，也應該可以推知唯識。

解釋說：這唯有識是通過教義來顯示的，如《十地經》所說：『如此三界都只是心。』《解深密經》中，我說『識所緣只是識所顯現』，意思是說識所緣只是識所顯現，沒有另外的境界。再次舉出識，是爲了顯示我所說的禪定識所行，只是識所顯現，沒有另外的自體。然而，就是這個心像這樣產生的時候，是指由此品類產生的時候，相似而又有所不同的所見影像顯現，是指禪定所行相似於離開識，另外有所取，分明地顯現。而且，對於這些青瘀等，不是憶持識所見的所緣境現在存在，是指青瘀等是三摩地所行的影像，不是憶持識。因此，不是立即就在那個地方，像過去所接受的那樣回憶。這個住于現前，分明地見到，而那個憶持識所見是闇昧的。這個現前住所見是分明的。如果有人又說，像聞思慧，因為串習的緣故，境界雖然已經過去，但只要一作意，就像過去一樣產生，這個也是如此。聞思兩種智慧的境界既然已經過去，現在沒有自體。在沒有自體中，如果再次產生，只是識的影像顯現，像那個一樣產生。所以，聞思慧不緣於過去曾經接受的境界。因此，唯識由此更加彰顯，所取...

【English Translation】 English version If essence is the condition, one still only sees essence. To say that I now see an image, or to say that apart from essence there is a separate image that appears, this mind is also like that. When it arises in this way, similar but different images appear, and this can be explained by doctrine. Why? In a meditative mind, whatever one sees, such as the known images of blue-black marks, etc., everything is no different from the real things like blue-black marks, etc., but one only sees one's own mind. Through this principle, Bodhisattvas should be able to infer that in all consciousnesses, there is only consciousness and no external realm. Moreover, regarding these blue-black marks, etc., it is not that the object of perception seen by the memory-holding consciousness is presently existing, because the two memory-holding consciousnesses formed by hearing and thinking also take the past as their object. The image that appears can then establish the 'consciousness-only' doctrine. Through such analogy, even if Bodhisattvas have not attained true wisdom and enlightenment, they should be able to infer 'consciousness-only'.

The explanation says: This 'consciousness-only' is revealed through teachings, as the Ten Stages Sutra says: 'Thus, the three realms are all only mind.' In the Saṃdhinirmocana Sūtra (解深密經), I said, 'What consciousness perceives is only what consciousness manifests,' meaning that what consciousness perceives is only what consciousness manifests, and there is no separate realm. Mentioning consciousness again is to show that what I said about the consciousness that acts in meditation is only what consciousness manifests, and there is no separate entity. However, when this mind arises in this way, it refers to when it arises from this category, and similar but different images appear, referring to what acts in meditation being similar to being apart from consciousness, with something else being grasped and clearly manifested. Moreover, regarding these blue-black marks, etc., it is not that the object of perception seen by the memory-holding consciousness is presently existing, referring to the blue-black marks, etc., being the images that act in samādhi, not the memory-holding consciousness. Therefore, it is not immediately in that place, recalling it as it was received in the past. This dwells in the present, clearly seeing, while what the memory-holding consciousness sees is obscure. This present dwelling sees clearly. If someone says again, like the wisdom of hearing and thinking, because of habitual practice, although the realm has passed, as soon as one focuses the mind, it arises as it was in the past, this is also like that. Since the realms of the two wisdoms of hearing and thinking have already passed, there is no self-nature now. If it arises again in the absence of self-nature, it is only the image of consciousness that appears, arising like that. Therefore, the wisdom of hearing and thinking does not rely on the past realm that was once received. Therefore, 'consciousness-only' is further manifested by this, what is grasped...

義無理亦成就。

論曰。如是已說種種諸識。如夢等喻。即於此中眼識等識可成唯識。眼等諸識既是有色亦唯有識云何可見。此亦如前由教及理。

釋曰。眼識等識皆非有色。可成唯識。眼等諸識既是有色。云何唯識。此亦如前由教及理者。此眼等識如前所引。理教顯示亦成唯識。

論曰。若此諸識亦體是識。何故乃似色性顯現。一類堅住相續而轉。與顛倒等諸雜染法為依處故。若不爾者。于非義中起義顛倒應不得有。此若無者。煩惱所知二障雜染應不得有。此若無者。諸清凈法亦應無有。是故諸識應如是轉。此中有頌。

亂相及亂體　　應許為色識　及與非色識　　若無餘亦無

釋曰。一類堅住相續轉者。由相似故名為一類。多時住故說名堅住。諸有色識。相似多時相續而轉。顛倒等者。即是等取諸雜染法與煩惱障及所知障為因性故。為依處者為彼因性。若彼諸識離如是轉。于非義中起義心倒應不得有。此若無者。若煩惱障諸雜染法。若所知障諸雜染法應不得有。於此頌中顯如是義。亂相亂體如其次第。許為色識及非色識。此中亂相即是亂因。色識為體。亂體即是諸無色識。色識亂因若無有者。非色識果亦應無有。

論曰。何故身身者受者識。所受識能受識。於一切身中俱有

【現代漢語翻譯】現代漢語譯本：義和理都能成就這個觀點。

論曰：像這樣已經用夢等比喻說明了各種識。由此，眼識等識可以被確立為唯識。眼等諸識既然是有色的，又怎麼能說是唯識呢？這也可以像前面一樣，通過教證和理證來證明。

釋曰：眼識等識都不是有色的，因此可以成立唯識的觀點。眼等諸識既然是有色的，怎麼能說是唯識呢？這也可以像前面一樣，通過教證和理證來證明。這些眼等識，就像前面引用的那樣，通過理證和教證顯示，也能成立唯識。

論曰：如果這些識的本體也是識，為什麼會呈現出類似色性的顯現呢？為什麼會呈現出一種堅固、持續的狀態，並且作為顛倒等各種雜染法的依處呢？如果不是這樣，那麼在非真實意義中產生真實意義的顛倒就不應該存在。如果這個不存在，那麼煩惱障和所知障這兩種雜染也就不應該存在。如果這些都不存在，那麼各種清凈法也應該不存在。所以，諸識應該這樣運轉。這裡有一首偈頌：

『亂相及亂體，應許為色識，及與非色識，若無餘亦無。』

釋曰：『一類堅住相續轉』，因為相似的緣故稱為『一類』，因為長時間存在所以稱為『堅住』。這些有色的識，相似地、長時間地、相續地運轉。『顛倒等』，就是包括各種雜染法，以煩惱障和所知障作為其原因。『為依處』，就是作為它們的原因。如果這些識不是這樣運轉，那麼在非真實意義中產生真實意義的顛倒就不應該存在。如果這個不存在，那麼煩惱障的各種雜染法，以及所知障的各種雜染法也就不應該存在。在這首偈頌中，顯示了這樣的意義：亂相和亂體，應該依次被認為是色識和非色識。這裡，亂相就是亂的起因，以色識為本體。亂體就是各種無色的識。色識的亂因如果不存在，那麼非色識的果也應該不存在。

論曰：為什麼身（kaya，身體）、身者（kayika，身體的感受者）、受者（vedaka，感受者）、識（vijnana，意識），所受識（vedayita-vijnana，被感受的意識）、能受識（vedaka-vijnana，能感受的意識），在一切身中都同時存在呢？

【English Translation】 English version: Meaning and reason can both accomplish this.

Treatise says: Thus, various consciousnesses have been explained using metaphors such as dreams. From this, eye consciousness and other consciousnesses can be established as being only consciousness. Since eye and other consciousnesses are colored, how can they be only consciousness? This can also be proven, as before, through teachings and reasoning.

Explanation says: Eye consciousness and other consciousnesses are not colored, thus the view of 'only consciousness' can be established. Since eye and other consciousnesses are colored, how can they be 'only consciousness'? This can also be proven, as before, through teachings and reasoning. These eye and other consciousnesses, as cited before, can also be established as 'only consciousness' through reasoning and teachings.

Treatise says: If the substance of these consciousnesses is also consciousness, why do they appear to be like the nature of form? Why do they appear to be a kind of solid, continuous state, and serve as the basis for defilements such as inversions? If this were not the case, then the inversion of perceiving meaning in non-meaning should not exist. If this does not exist, then the two obscurations of afflictions and knowledge should not exist. If these do not exist, then all pure dharmas should also not exist. Therefore, consciousnesses should function in this way. Here is a verse:

'Confused appearance and confused substance, should be regarded as form consciousness, and non-form consciousness, if one does not exist, the other will not exist either.'

Explanation says: 'A kind of solid, continuous state', is called 'a kind' because of similarity, and called 'solid' because of existing for a long time. These colored consciousnesses function similarly, for a long time, and continuously. 'Inversions, etc.' includes various defilements, with the obscuration of afflictions and the obscuration of knowledge as their cause. 'As the basis' means as their cause. If these consciousnesses did not function in this way, then the inversion of perceiving meaning in non-meaning should not exist. If this does not exist, then the various defilements of the obscuration of afflictions, and the various defilements of the obscuration of knowledge should not exist. In this verse, such meaning is revealed: Confused appearance and confused substance should be regarded as form consciousness and non-form consciousness, respectively. Here, confused appearance is the cause of confusion, with form consciousness as its substance. Confused substance is the various formless consciousnesses. If the cause of confusion of form consciousness does not exist, then the result of non-form consciousness should also not exist.

Treatise says: Why are kaya (body), kayika (bodily experiencer), vedaka (feeler), vijnana (consciousness), vedayita-vijnana (felt-consciousness), vedaka-vijnana (feeling-consciousness) all present simultaneously in every body?

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

釋曰。為令自身圓滿受用故。身身者受者三識。一切身中許彼一時俱有和合。一時轉故說名俱有。所顯故者是彼因性。

論曰。複次云何安立如是諸識成唯識性。略由三相。一由唯識無有義故。二由二性有相有見二識別故。三由種種種種行相而生起故。所以者何。此一切識無有義故得成唯識。有相見故得成二種。若眼等識以色等識為相。以眼識識為見。乃至以身識識為見若意識以一切眼為最初。法為最後諸識為相。以意識識為見。由此意識有分別故。似一切識而生起故。此中有頌。

唯識二種種　　觀者意能入　由悟入唯心　　彼亦能伏離

釋曰。此中長行及頌顯示由三種相成立唯識。于長行中。由唯識者。唯有識故一切諸識皆唯有識。由所識義無所有故。由二性者。由於一識安立相見。即此一識一分成相。第二成見。眼等諸識即於二性安立種種。謂一識上如其所應。一分變似種種相生。第二變似種種能取。若就意識。即以一切眼為最

【現代漢語翻譯】現代漢語譯本：和合轉，能夠圓滿地生起受用所顯現的緣故。為什麼像經中所說，世間等各種識有差別而流轉呢？因為從無始以來，生死流轉沒有斷絕的緣故。諸有情界（一切有情眾生的範圍）沒有數量的緣故。諸器世界（容納有情眾生的物質世界）沒有數量的緣故。各種所作的事情、輾轉的言說沒有數量的緣故。各自攝取受用的差別沒有數量的緣故。各種可愛與不可愛的業果、異熟果的受用差別沒有數量的緣故。所受的死亡和出生的種種差別沒有數量的緣故。

釋曰：爲了令自身圓滿受用，自身、受者、三識，一切身中允許它們一時共同和合存在。因為一時運轉的緣故，所以說名為俱有。『所顯故』是指它們的因性。

論曰：再次，如何安立這些識成為唯識的性質呢？簡略地說，由三種相。一是由唯識而沒有外境的緣故。二是由二性，有相、有見兩種識的差別緣故。三是由種種、各種行相而生起的緣故。為什麼這樣說呢？因為這一切識沒有外境的緣故，得以成就唯識。因為有相和見的緣故，得以成就兩種。如果眼等識以色等識為相，以眼識的識為見；乃至以身識的識為見。如果意識以一切眼為最初，法為最後，諸識為相，以意識的識為見。由此意識有分別的緣故，相似於一切識而生起的緣故。這裡有頌：

唯識二種種，觀者意能入，由悟入唯心，彼亦能伏離。

釋曰：這段長行和頌顯示了由三種相成立唯識。在長行中，『由唯識者』，因為唯有識的緣故，一切諸識都唯有識。因為所識的義理沒有所有的緣故。『由二性者』，因為在一個識上安立相和見。即此一個識，一分成為相，第二分成為見。眼等諸識就在這兩種性質上安立種種。說在一個識上，如其所應，一分變現出種種相，第二分變現出種種能取。如果就意識來說，就以一切眼為最

【English Translation】 English version: They transform in harmony, capable of perfectly generating the manifestations of enjoyment. Why do various consciousnesses, such as those of the world, transform with differences as described in the scriptures? It is because, from beginningless time, the cycle of birth and death has been continuous. Because the realms of sentient beings (all sentient beings) are countless. Because the material worlds (receptacles for sentient beings) are countless. Because the various actions performed and the reciprocal speech are countless. Because the differences in individual grasping and enjoyment are countless. Because the differences in the enjoyment of the results of karma, both loved and unloved, and their maturation are countless. Because the various differences in death and birth experienced are countless.

Commentary: In order to enable oneself to perfectly experience enjoyment, the self, the enjoyer, and the three consciousnesses are all allowed to exist together in harmony in all bodies at the same time. Because they operate simultaneously, they are said to be co-existent. 'Manifestations of enjoyment' refers to their causal nature.

Treatise: Furthermore, how are these consciousnesses established as being of the nature of 'consciousness-only'? Briefly, by three characteristics. First, because of 'consciousness-only' and the absence of external objects. Second, because of the two natures, the difference between the aspect (相, nimitta) and the seeing (見, darśana) consciousnesses. Third, because they arise with various and diverse appearances. Why is this so? Because all these consciousnesses lack external objects, they are able to establish 'consciousness-only'. Because there are aspect and seeing, they are able to establish two kinds. If the eye consciousness and so on take forms and so on as their aspect, and the awareness of the eye consciousness as their seeing; and so on, taking the awareness of the body consciousness as their seeing. If the mind consciousness takes all the eyes as the beginning, and dharmas as the end, and the consciousnesses as its aspect, and the awareness of the mind consciousness as its seeing. Because this mind consciousness has discrimination, it arises resembling all consciousnesses. Here is a verse:

Consciousness-only has two kinds, the observer's mind can enter, by realizing the mind-only, they can also subdue and leave.

Commentary: This passage and verse show that 'consciousness-only' is established by three characteristics. In the passage, 'because of consciousness-only', because there is only consciousness, all consciousnesses are only consciousness. Because the meaning of what is cognized is non-existent. 'Because of two natures', because aspect and seeing are established in one consciousness. That is, this one consciousness, one part becomes the aspect, the second part becomes the seeing. The eye consciousness and so on establish various things in these two natures. It is said that in one consciousness, as appropriate, one part transforms into various aspects, the second part transforms into various apprehenders. If we consider the mind consciousness, it takes all the eyes as the most

初。法為最後。諸識為相。意識識為見。由此意識遍分別故。似一切識而生起故。又於三中唯就意識以為種種。所取境界不決定故。其餘諸識境界決定。又無分別。意識分別故唯於此安立第三種種相見。是故於此意識具足安立唯識。于伽他中能入唯識者。悟入所取義永無有故。能入二者悟入此識。有相見故。能入種種者悟入此識。似種種相而生起故。觀者意者諸瑜伽師所有意趣。問於何悟入。答由悟入唯心彼亦能伏離。若能悟入唯有其心都無有義。是則于彼亦能伏離。既無所取義。何有能取心。說入二性及入種種。皆為成立入唯識因。余義相似。

論曰。又於此中有一類師。說一意識彼彼依轉。得彼彼名。如意思業名身語業。

釋曰。一類菩薩欲令唯有一意識體。彼複次第安立顯示。如意思業名身語業者。如一意思于身門轉。得身業名。于語門轉得語業名。然是意業。意識亦爾。雖復是一。依眼轉時得眼識名。如是乃至依身轉時得身識名。非離意識別有餘識。唯除別有阿賴耶識。

論曰。又於一切所依轉時。似種種相二影像轉。謂唯似義影像及分別影像。又一切處亦似所觸影像而轉。有色界中即此意識依止身故。如余色根依止於身。

釋曰。或有難言。眼等諸根無有分別。是故意識依彼轉時

【現代漢語翻譯】現代漢語譯本：最初的法是最後的法，各種識是相。意識識是見。由於這個意識普遍地分別，所以好像一切識一樣生起。又在三種識中，唯獨就意識來說是種種的，因為所取境界不決定。其餘各種識的境界是決定的，而且沒有分別。意識有分別，所以唯獨在此安立第三種種種相見。因此，對於這個意識，具足安立唯識。在伽他（gatha，偈頌）中，能入唯識的人，是悟入所取之義永遠不存在的緣故。能入二者，是悟入此識有相見之故。能入種種者，是悟入此識好像種種相而生起的緣故。觀者意者，是諸瑜伽師所有意趣。問：於何悟入？答：由悟入唯心，他們也能降伏遠離。如果能悟入唯有其心，都沒有義，那麼對於彼也能降伏遠離。既然沒有所取之義，哪裡有能取之心？說入二性以及入種種，都是爲了成立入唯識的因。其餘意義相似。又在這裡，有一類老師說，一個意識在不同的所依處運轉，得到不同的名稱。例如意思業被稱為身語業。一類菩薩想要只有一個意識體，他們又次第安立顯示。例如意思業被稱為身語業，就像一個意思在身門運轉，得到身業的名稱；在語門運轉，得到語業的名稱。然而，這還是意業。意識也是這樣，雖然是一個，依靠眼根運轉時，得到眼識的名稱。這樣乃至依靠身根運轉時，得到身識的名稱。不是離開意識另外有其他的識，唯獨除了阿賴耶識（Alaya-vijnana，藏識）。又在一切所依處運轉時，好像種種相的兩種影像運轉，即好像義的影像和分別的影像。又在一切處也好像所觸的影像而運轉。有**中，就是這個意識依止於身體的緣故，就像其餘的色根依止於身體。或者有人會問，眼等諸根沒有分別，所以意識依靠它們運轉時

【English Translation】 English version: The initial dharma is the final dharma; the various consciousnesses are appearances. The consciousness-awareness is perception. Because this consciousness universally discriminates, it arises as if it were all consciousnesses. Moreover, among the three consciousnesses, only the consciousness-awareness is considered diverse because the objects it grasps are not fixed. The objects of the other consciousnesses are fixed and without discrimination. Because the consciousness-awareness discriminates, only in this is established the third kind of diverse appearance and perception. Therefore, in this consciousness-awareness, the establishment of 'consciousness-only' is complete. In the gatha (gatha, verse), one who can enter 'consciousness-only' does so because they realize that the meaning of what is grasped never exists. One who can enter the 'two' does so because they realize that this consciousness has appearance and perception. One who can enter the 'diverse' does so because they realize that this consciousness arises as if it were diverse appearances. 'Observer's intention' refers to the intentions of all Yogis. Question: Where does one enter into realization? Answer: By realizing 'mind-only,' they can also subdue and detach. If one can realize that there is only mind and no meaning, then they can also subdue and detach from that. Since there is no meaning to be grasped, where is the mind that grasps? Speaking of entering the 'two natures' and entering the 'diverse' is all to establish the cause for entering 'consciousness-only.' The remaining meanings are similar. Furthermore, in this context, there are some teachers who say that a single consciousness transforms depending on the support, acquiring different names. For example, mental karma is called bodily and verbal karma. A certain type of Bodhisattva wishes to assert that there is only one consciousness-entity, which they then establish and explain in sequence. For example, mental karma is called bodily and verbal karma, just as a single thought operating through the body-gate acquires the name of bodily karma; operating through the speech-gate acquires the name of verbal karma. However, it is still mental karma. Consciousness-awareness is also like this; although it is one, when it operates relying on the eye-faculty, it acquires the name of eye-consciousness. And so on, until when it operates relying on the body-faculty, it acquires the name of body-consciousness. There are no other consciousnesses apart from consciousness-awareness, except for the Alaya-vijnana (Alaya-vijnana, storehouse consciousness). Moreover, when operating in reliance on all supports, two kinds of images appear as if they were diverse appearances: namely, images that resemble meaning and images of discrimination. Furthermore, in all places, it also operates as if it were an image of what is touched. In **, it is because this consciousness relies on the body, just as the other sense faculties rely on the body. Or someone might ask, 'The eye and other faculties do not discriminate, so when consciousness-awareness operates relying on them'

應無分別。如染污意為雜染依令雜染轉。此亦應爾。故次解言。又於一切所依轉時。似種種相二影像轉。謂唯義影像及分別影像。此中一切所依者。謂眼等所依。似種種相二影像轉者。謂唯似義影像及分別影像二句解釋。由此二句說。唯一識一分唯義影像顯現。第二分別此義相生。是故前說無有過失。又一切處亦似所觸影像而生。謂有色處於定位中無五識時。在色身中內領受起。如余色根依止於身者。如余眼等有色諸根依止於身。由此諸根依止身故。于自所依能起損益。意識亦爾。依止身故應知于身能作變異。復有別義。謂如身根依止於身。若有外緣所觸現前。身根便似所觸相起。即此起時。于自依身能作損益。意識亦爾。依止身故似彼所觸影像生時。于所依身能作損益。

論曰。此中有頌。

若遠行獨行　　無身寐于窟　調此難調心　　我說真梵志

釋曰。彼諸菩薩為成此義。引阿笈摩伽他為證。若遠行者。能緣一切所緣境故。言獨行者。無第二故。言無身者。遠離身故。寐于窟者。于身窟中。而居止故。言調此者。作自在故。難調心者。性暴惡故。

論曰。又如經言。如是五根所行境界意各能受。意為彼依。

釋曰。復引余教證成此義。如是五根所行境界意各能受者。諸根所行名

【現代漢語翻譯】現代漢語譯本：應無分別。如果染污意為雜染的所依，令雜染轉變，那麼此（意識）也應如此。所以接下來解釋說：又在一切所依（處）轉變時，似乎有種種相的兩種影像轉變，即唯有義影像和分別影像。這裡所說的一切所依，是指眼等所依。似乎有種種相的兩種影像轉變，是指唯有似乎是義影像和分別影像這兩句的解釋。由此兩句說明，唯一識的一分，唯有義影像顯現，第二分別此義相而生。因此前面所說沒有過失。又在一切處也似乎有所觸的影像而生，即有色處在定位中沒有五識時，在色身中內在領受生起。如其餘色根依止於身一樣，如其餘眼等有色的諸根依止於身。由此諸根依止於身，對於自身所依能起損益。意識也是如此，依止於身，應當知道對於身能作變異。還有別的意義，比如身根依止於身，如果有外緣所觸現前，身根便似乎有所觸的相生起。即此生起時，對於自身所依的身能作損益。意識也是如此，依止於身，似乎彼所觸影像生起時，對於所依的身能作損益。

論曰：此中有頌。

若遠行獨行，無身寐于窟，調此難調心，我說真梵志。

釋曰：那些菩薩爲了成就此義，引用阿笈摩（Agama，聖傳）伽他（Gatha，偈頌）作為證明。若遠行者，能夠緣一切所緣境的緣故。說獨行者，沒有第二（伴侶）的緣故。說無身者，遠離身的緣故。寐于窟者，在身窟中而居住的緣故。說調此者，能作自在的緣故。難調心者，性情暴惡的緣故。

論曰：又如經言：如是五根所行境界意各能受，意為彼依。

釋曰：再次引用其餘的教義來證明此義。如是五根所行境界意各能受者，諸根所行的名為

【English Translation】 English version: There should be no distinction. If the defiled mind (染污意) is the basis for defilement, causing defilement to transform, then this (consciousness) should also be the same. Therefore, the following explanation is given: Furthermore, when transforming in all bases (所依), it seems that two kinds of images with various appearances transform, namely, only the image of meaning (義影像) and the image of discrimination (分別影像). Here, 'all bases' refers to the bases such as the eyes. 'It seems that two kinds of images with various appearances transform' refers to the explanation of the two phrases: 'only the image that seems to be meaning' and 'the image of discrimination.' These two phrases explain that only a portion of the one consciousness, only the image of meaning, appears, and the second discrimination arises from this image of meaning. Therefore, what was said earlier is without fault. Moreover, in all places, it also seems that the image of touch arises, that is, when there are colored objects (有色處) in concentration (定位) without the five consciousnesses (五識), internal reception arises within the colored body (色身). Just as the other sense organs (色根) rely on the body, such as the other colored organs like the eyes, rely on the body. Because these organs rely on the body, they can cause benefit or harm to their own basis. Consciousness is also like this; relying on the body, it should be known that it can cause changes to the body. There is also another meaning, such as the body sense (身根) relying on the body; if an external touch (外緣所觸) appears, the body sense then seems to arise with the appearance of touch. At the moment of this arising, it can cause benefit or harm to the body it relies on. Consciousness is also like this; relying on the body, when the image of that touch arises, it can cause benefit or harm to the body it relies on.

Treatise says: In this there is a verse.

'If one travels far, travels alone, is without a body, dwells in a cave, Taming this difficult-to-tame mind, I call a true Brahmin (梵志).'

Explanation says: Those Bodhisattvas, in order to accomplish this meaning, cite an Agama (阿笈摩, traditional scriptures) Gatha (伽他, verse) as proof. 'If one travels far' means being able to cognize all cognizable objects. 'Travels alone' means without a second (companion). 'Is without a body' means being apart from the body. 'Dwells in a cave' means residing in the cave of the body. 'Taming this' means being able to act freely. 'Difficult-to-tame mind' means having a violent nature.

Treatise says: Moreover, as the Sutra (經) says: 'Thus, the objects of the five senses (五根) are each received by the mind (意), and the mind is their basis.'

Explanation says: Again, other teachings are cited to prove this meaning. 'Thus, the objects of the five senses are each received by the mind' means that what the senses cognize is called

為境界。如是境界意各能受。悉能分別一切法故。一一各各能領受故名各能受。意為彼依者。是彼諸根能生因故。以意散亂彼不生故。

論曰。又如所說十二處中。說六識身皆名意處。

釋曰。復有聖教能證此義。謂六識身皆說名意。無餘識名。由六識身皆是意處聖所說故。是故得知唯有意識。

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

釋曰。于阿賴耶識亦得安立相見二識。謂阿賴耶識以彼意識及所依止為其見識。眼等諸識為其相識。以一切法皆是識故。由彼相識者。謂眼等諸識。是此見識生緣相故者。是見生因由所緣性名見生因。似義現時能作見識生依止事者。能于彼見故名見識。即此見識似義現時。彼諸相識與意見識。能作相續不斷住因。是故說名生依止事。

論曰。諸義現前分明顯現而非是有。云何可知。如世尊言。若諸菩薩成就四法能隨悟入。一切唯識都無有義。一者成就相違識相智。如餓鬼傍生及諸天人。同於一事。見彼所識有差別故。二者成就無所緣識現可得智。如過去未來夢影緣中有所得故。三者成就應離功用無顛倒

【現代漢語翻譯】現代漢語譯本：是境界（vishaya，所認知的事物）。像這樣的境界，意識各自能夠領受。因為能夠完全分辨一切法（dharma，宇宙間的一切事物和現象），所以一一各自能夠領受，因此名為『各能受』。意識是它們所依賴的，因為意識是那些諸根（indriya，感覺器官）生起的原因。因為如果意識散亂，那些諸根就不能生起。

論曰：又如所說十二處（dvadasayatana，內六處和外六處）中，說六識身（sad-vijnanakaya，眼識、耳識、鼻識、舌識、身識、意識）都名為意處（manayatana，意識的領域）。

釋曰：還有聖教（arya-dharma，聖人的教導）能夠證明這個意義，就是六識身都說名為意。沒有其餘的識可以這樣稱呼。因為六識身都是意處，這是聖人所說的緣故。因此可以得知只有意識。

論曰：如果在某個地方安立阿賴耶識（alayavijnana，儲存一切種子識）的識為義識（artha-vijnana，對像之識），應當知道這裡其餘的一切識，是它的相識（lakshana-vijnana，表象之識）。如果意識（manovijnana，思維之識）的識以及它所依賴的，是它的見識（darshana-vijnana，能見之識）。因為那些相識，是這個見識生起的原因和表象的緣故。當表象似義顯現的時候，能夠作為見識生起的所依賴的事物。像這樣名為安立諸識，成就唯識性（vijnapti-matrata，萬法唯識的性質）。

釋曰：對於阿賴耶識，也可以安立相識和見識兩種識。就是說，阿賴耶識以那個意識以及它所依賴的作為它的見識，眼等諸識作為它的相識。因為一切法都是識的緣故。由彼相識，就是說眼等諸識。是此見識生緣相故，就是說是見識生起的原因，由於所緣的性質，名為見識生起的原因。似義現時能作見識生依止事者，能夠對於那個見識，所以名為見識。就是這個見識，當表象似義顯現的時候，那些相識與意見識，能夠作為相續不斷住的原因。所以說名為生依止事。

論曰：諸義（artha，對像）現前，分明而顯現，但並非是真實存在的。如何可知呢？如世尊（Bhagavan，佛陀）所說：如果諸菩薩（bodhisattva，追求覺悟的修行者）成就四種法，就能夠隨順悟入一切唯識，都無有義。第一，成就相違識相智（viruddha-vijnana-lakshana-jnana，對立的認知表象的智慧）。例如餓鬼（preta，一種受苦眾生）、傍生（tiryagyoni，動物）以及諸天人（deva，天神），對於同一件事物，見到他們所認識的有所差別。第二，成就無所緣識現可得智（anlambana-vijnana-pratyaksha-labdha-jnana，無對象之識的直接獲得智慧）。例如在過去、未來、夢境、影像的緣起中，有所獲得。第三，成就應當離開功用，沒有顛倒

【English Translation】 English version: It is the realm (vishaya, the object of cognition). Such realms are each capable of being received by consciousness. Because it is able to completely distinguish all dharmas (dharma, all things and phenomena in the universe), each one is able to receive them individually, hence the name 'each capable of receiving'. Consciousness is what they rely on, because consciousness is the cause of the arising of those sense faculties (indriya, sense organs). Because if consciousness is scattered, those sense faculties cannot arise.

Treatise says: Moreover, as it is said in the twelve ayatanas (dvadasayatana, the six internal and six external sense bases), the six aggregates of consciousness (sad-vijnanakaya, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are all called the mind base (manayatana, the realm of consciousness).

Explanation says: There is also the holy teaching (arya-dharma, the teachings of the saints) that can prove this meaning, namely that the six aggregates of consciousness are all said to be called mind. No other consciousness is so named. Because the six aggregates of consciousness are all the mind base, as stated by the saints. Therefore, it can be known that there is only consciousness.

Treatise says: If in some place the consciousness of the alaya-consciousness (alayavijnana, storehouse consciousness) is established as object-consciousness (artha-vijnana, object-cognizing consciousness), it should be known that all other consciousnesses here are its aspect-consciousness (lakshana-vijnana, appearance-cognizing consciousness). If the consciousness of mind-consciousness (manovijnana, thinking consciousness) and what it relies on is its seeing-consciousness (darshana-vijnana, seeing consciousness). Because those aspect-consciousnesses are the cause and appearance of the arising of this seeing-consciousness. When the appearance seems to manifest as an object, it can serve as the basis for the arising of seeing-consciousness. Such is the establishment of the various consciousnesses, achieving the nature of consciousness-only (vijnapti-matrata, the nature of all phenomena being only consciousness).

Explanation says: For alaya-consciousness, both aspect-consciousness and seeing-consciousness can also be established. That is to say, alaya-consciousness takes that mind-consciousness and what it relies on as its seeing-consciousness, and the eye-consciousness and other consciousnesses as its aspect-consciousness. Because all dharmas are consciousness. 'By those aspect-consciousnesses' means the eye-consciousness and other consciousnesses. 'Are the cause and appearance of the arising of this seeing-consciousness' means that it is the cause of the arising of seeing-consciousness, and due to the nature of what is cognized, it is called the cause of the arising of seeing-consciousness. 'When the appearance seems to manifest as an object, it can serve as the basis for the arising of seeing-consciousness' means that it is capable of that seeing-consciousness, so it is called seeing-consciousness. This seeing-consciousness, when the appearance seems to manifest as an object, those aspect-consciousnesses and the opinion-consciousnesses can serve as the cause of continuous and uninterrupted dwelling. Therefore, it is said to be the basis for arising.

Treatise says: Objects (artha, objects) appear before us, clearly and distinctly, but they are not truly existent. How can this be known? As the World Honored One (Bhagavan, Buddha) said: If bodhisattvas (bodhisattva, practitioners seeking enlightenment) achieve four dharmas, they can accordingly realize that all is consciousness-only, and there are no objects. First, achieving the wisdom of contradictory consciousness-appearances (viruddha-vijnana-lakshana-jnana, wisdom of opposing cognitive appearances). For example, ghosts (preta, suffering beings), animals (tiryagyoni, animals), and gods (deva, deities), see differences in what they perceive in the same thing. Second, achieving the wisdom of directly obtaining objectless consciousness (anlambana-vijnana-pratyaksha-labdha-jnana, direct attainment of wisdom of objectless consciousness). For example, in the arising of the past, future, dreams, and images, there is something obtained. Third, achieving that one should leave effort and without inversion

智。如有義中能緣義識。應無顛倒不由功用。智真實故。四者成就三種勝智隨轉妙智。何等為三。一得心自在一切菩薩得靜慮者。隨勝解力諸義顯現。二得奢摩他修法觀者。才作意時。諸義顯現。三已得無分別智者。無分別智現在前時。一切諸義皆不顯現。由此所說三種勝智隨轉妙智。及前所說三種因緣。諸義無義道理成就。

釋曰。相違識相智者。謂能了知相違者識所緣義相。無所緣識現可得智者。謂現見有雖無所緣而識得生。如過去等應離功用無顛倒智者。謂能了知若如是義。如所顯現即是實有。離起對治。無顛倒智任運應成。三種勝智隨轉妙智者。謂能了知三種勝智。境隨轉義。得心自在者。得心調順有所堪能。得靜慮者。謂諸聲聞及獨覺等已得靜慮。隨勝解力諸義顯現者。謂若愿樂地成其水如意則成。火等亦爾。得奢摩他者。得三摩地修法觀者。于契經等策勤觀察。才作意時諸義顯現者。隨於一義如如作意。如是如是非一品類境相顯現。無分別智現在前時。一切諸義皆不顯現者。若如顯現義即如是實有。應不得有無分別智。無分別智若是實有。決定應許諸義皆無。

論曰。若依他起自性。實唯有識似義顯現之所依止。云何成依他起。何因緣故名依他起。從自熏習種子所生。依他緣起故名依他起。

【現代漢語翻譯】現代漢語譯本：智慧。如果（在）有意義之中能夠緣取有意義的識，那麼應該沒有顛倒，也不需要通過功用（才能實現），因為智慧是真實的。第四種是成就三種殊勝智慧隨之運轉的微妙智慧。哪三種呢？第一種是獲得心自在，一切菩薩獲得靜慮（Dhyana，禪定）之後，隨著殊勝的理解力，各種意義顯現。第二種是獲得奢摩他（Śamatha，止）並修習法觀的人，只要一作意，各種意義就顯現。第三種是已經獲得無分別智的人，當無分別智現在前時，一切諸義都不顯現。由此所說的三種殊勝智慧隨之運轉的微妙智慧，以及前面所說的三種因緣，諸義無義的道理得以成就。

解釋：『相違識相智』是指能夠了知相違背的識所緣取的意義的相狀。（『）無所緣識現可得智』是指現見有雖然沒有所緣，而識卻能夠產生。例如過去等等，『應離功用無顛倒智』是指能夠了知如果某個意義，如其所顯現的那樣就是真實存在的，離開發起對治，無顛倒智自然而然地成就。『三種勝智隨轉妙智』是指能夠了知三種殊勝智慧，境隨之運轉的意義。『得心自在』是指獲得心調順，有所堪能。『得靜慮者』是指諸聲聞（Śrāvaka，聲聞）及獨覺（Pratyekabuddha，緣覺）等已經獲得靜慮。『隨勝解力諸義顯現』是指如果願望地變成水，如意就能實現，火等等也是如此。『得奢摩他者』是指獲得三摩地（Samādhi，三昧、禪定），『修法觀者』是指對於契經（Sūtra，佛經）等勤奮地觀察。『才作意時諸義顯現』是指隨著對於一個意義如何作意，這樣這樣非一品類的境相顯現。『無分別智現在前時，一切諸義皆不顯現』是指如果如顯現的意義就是這樣真實存在的，那麼就不應該有無分別智。無分別智如果是真實存在的，那麼就一定要承認諸義都是不存在的。

論：如果依他起（Paratantra，緣起）自性，實際上只是有識，是類似意義顯現的所依止，那麼如何成就依他起呢？因為什麼因緣而叫做依他起呢？從自身熏習的種子所生，依靠他緣而生起，所以叫做依他起。

【English Translation】 English version: Wisdom. If, within meaning, one can grasp meaningful consciousness, then there should be no reversal and no need for effort, because wisdom is real. The fourth is the accomplishment of the subtle wisdom that follows the three superior wisdoms. What are the three? The first is obtaining mastery over the mind; all Bodhisattvas, having attained Dhyana (靜慮, meditation), manifest various meanings according to the power of their superior understanding. The second is those who have attained Śamatha (奢摩他, calming) and cultivate Dharma contemplation; as soon as they direct their attention, various meanings manifest. The third is those who have already attained non-discriminating wisdom; when non-discriminating wisdom is present, all meanings do not manifest. Therefore, the subtle wisdom that follows the three superior wisdoms, as described, and the three causes mentioned earlier, establish the principle that meanings are without meaning.

Explanation: 『Wisdom of the aspects of conflicting consciousness』 refers to the ability to understand the aspects of the meanings grasped by conflicting consciousnesses. 『Consciousness without an object is now obtainable wisdom』 refers to the present observation that although there is no object, consciousness can arise. For example, the past, etc. 『Wisdom without reversal should be free from effort』 refers to the ability to understand that if a meaning is as it appears, then it is truly existent; without initiating an antidote, non-reversed wisdom is naturally accomplished. 『Subtle wisdom that follows the three superior wisdoms』 refers to the ability to understand the meanings of the three superior wisdoms, with the object following accordingly. 『Obtaining mastery over the mind』 refers to gaining a mind that is tamed and capable. 『Those who have attained Dhyana』 refers to Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Buddhas) who have already attained Dhyana. 『Various meanings manifest according to the power of superior understanding』 refers to the ability to transform earth into water at will, and similarly with fire, etc. 『Those who have attained Śamatha』 refers to those who have attained Samādhi (三摩地, concentration), and 『those who cultivate Dharma contemplation』 refers to those who diligently observe the Sūtras (契經, scriptures). 『Various meanings manifest as soon as they direct their attention』 refers to the manifestation of various aspects of objects as one directs their attention to a meaning. 『When non-discriminating wisdom is present, all meanings do not manifest』 refers to the fact that if the meaning as it appears is truly existent, then there should be no non-discriminating wisdom. If non-discriminating wisdom is truly existent, then it must be admitted that all meanings are non-existent.

Treatise: If the Paratantra (依他起, dependent origination) nature is actually only consciousness, the basis for the manifestation of meaning-like appearances, then how is dependent origination accomplished? For what reason is it called dependent origination? It arises from seeds perfumed by oneself, arising in dependence on other conditions, therefore it is called dependent origination.

生剎那后無有功能。自然住故名依他起。

釋曰。實唯有識似義顯現之所依止者。謂實無義唯有其識。與彼似義顯現為因即此唯識名依他起。云何成依他起者。問自攝受。何因緣故名依他起者。問為他說。從自因生。生已無能暫時安住。名依他起應自攝受亦為他說。

論曰。若遍計所執自性依依他起。實無所有似義顯現。云何成遍計所執。何因緣故名遍計所執。無量行相。意識遍計顛倒生相故。名遍計所執。自相實無。唯有遍計所執可得。是故說名遍計所執。

釋曰。依依他起者。謂依唯識實無所有者。實無自體。似義顯現者。唯有似義顯現可得。云何何故等者。如次前說。無量行相者所謂一切境界行相意識遍計者。謂即意識。說名遍計顛倒生相者。謂是能生虛妄顛倒所緣境相。自相實無者。實無彼體。唯有遍計所執可得者。唯有亂識所執可得。

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

釋曰。是遍計所執永無有相者。謂遍計所執自性。無性為性。云何何故等。如前依他起中已說。由無變異性故者。謂無虛誑性。如不虛誑性。又由清凈所緣性故。一切善法最

【現代漢語翻譯】現代漢語譯本『生剎那后無有功能。自然住故名依他起。』

釋曰：實際上只有識，它所依止的是類似外境的顯現。也就是說，實際上沒有外境，只有識。這個識以類似外境的顯現作為因，因此這個唯識就被稱為『依他起』。如何成立『依他起』呢？（這是）爲了自己理解而提出的問題。（問）因為什麼因緣而稱為『依他起』呢？（這是）爲了向他人解釋而提出的問題。從自身的原因產生，產生后沒有能力暫時安住，這被稱為『依他起』，應該自己理解，也應該為他人解釋。

論曰：如果說『遍計所執』的自性依賴於『依他起』，實際上什麼都沒有，只是類似外境的顯現，那麼如何成立『遍計所執』呢？因為什麼因緣而稱為『遍計所執』呢？因為意識以無量的行相，普遍地計度，顛倒地產生各種現象，所以稱為『遍計所執』。它的自相實際上沒有，只有『遍計所執』可以獲得，所以才說它叫做『遍計所執』。

釋曰：依賴於『依他起』，就是說依賴於唯識，實際上什麼都沒有。實際上沒有自體，只有類似外境的顯現可以獲得。『云何何故等』，像前面所說的那樣。『無量行相』，就是說一切境界的行相。『意識遍計』，就是說就是意識。『說名遍計顛倒生相』，就是說能夠產生虛妄顛倒的所緣境相。『自相實無』，就是說實際上沒有那個本體。『唯有遍計所執可得』，就是說只有錯亂的識所執著的才能獲得。

論曰：如果說『圓成實』的自性，對於『遍計所執』來說，永遠沒有（相應的）現象，那麼如何成立『圓成實』呢？因為什麼因緣而稱為『圓成實』呢？因為沒有變異的性質，所以稱為『圓成實』。又因為清凈的所緣的性質，一切善法最殊勝的性質，因為最殊勝的意義，所以稱為『圓成實』。

釋曰：『是遍計所執永無有相者』，就是說『遍計所執』的自性，以無自性為自性。『云何何故等』，像前面在『依他起』中已經說過的。『由無變異性故者』，就是說沒有虛誑的性質，就像不虛誑的性質一樣。『又由清凈所緣性故，一切善法最』

【English Translation】 English version 'Having arisen for a moment, it has no function. Because it naturally abides, it is called Paratantra (依他起, dependent origination).'

Commentary: In reality, there is only consciousness, and what it relies on is the appearance of something similar to an external object. That is to say, in reality, there is no external object, only consciousness. This consciousness takes the appearance of something similar to an external object as its cause, and therefore this consciousness-only is called 'Paratantra (依他起, dependent origination)'. How is 'Paratantra (依他起, dependent origination)' established? (This is) a question raised for one's own understanding. (Question:) For what reason is it called 'Paratantra (依他起, dependent origination)'? (This is) a question raised to explain it to others. It arises from its own cause, and after arising, it has no ability to abide temporarily. This is called 'Paratantra (依他起, dependent origination)', and it should be understood by oneself and explained to others.

Treatise: If the self-nature of 'Parikalpita (遍計所執, completely dependently established)' relies on 'Paratantra (依他起, dependent origination)', and in reality there is nothing, only the appearance of something similar to an external object, then how is 'Parikalpita (遍計所執, completely dependently established)' established? For what reason is it called 'Parikalpita (遍計所執, completely dependently established)'? Because consciousness, with its countless characteristics, universally conceptualizes and mistakenly generates various phenomena, it is called 'Parikalpita (遍計所執, completely dependently established)'. Its self-nature does not actually exist; only 'Parikalpita (遍計所執, completely dependently established)' can be obtained. Therefore, it is said to be called 'Parikalpita (遍計所執, completely dependently established)'.

Commentary: Relying on 'Paratantra (依他起, dependent origination)' means relying on consciousness-only, and in reality, there is nothing. In reality, there is no self-entity; only the appearance of something similar to an external object can be obtained. 'How and why, etc.' are as previously stated. 'Countless characteristics' means the characteristics of all realms. 'Consciousness conceptualizes' means it is consciousness itself. 'Called the appearance of mistakenly generated conceptualization' means it is the object-realm appearance that can generate false and inverted perceptions. 'Self-nature does not actually exist' means that the entity does not actually exist. 'Only Parikalpita (遍計所執, completely dependently established) can be obtained' means that only what is grasped by the confused consciousness can be obtained.

Treatise: If the self-nature of 'Parinispanna (圓成實, perfectly accomplished)' has no (corresponding) phenomena for 'Parikalpita (遍計所執, completely dependently established)', then how is 'Parinispanna (圓成實, perfectly accomplished)' established? For what reason is it called 'Parinispanna (圓成實, perfectly accomplished)'? Because it has no changing nature, it is called 'Parinispanna (圓成實, perfectly accomplished)'. Also, because of the nature of pure object-realm, the most excellent nature of all good dharmas, and because of the most excellent meaning, it is called 'Parinispanna (圓成實, perfectly accomplished)'.

Commentary: 'The self-nature of Parikalpita (遍計所執, completely dependently established) has no corresponding phenomena' means that the self-nature of 'Parikalpita (遍計所執, completely dependently established)' takes no-self-nature as its self-nature. 'How and why, etc.' are as previously stated in 'Paratantra (依他起, dependent origination)'. 'Because it has no changing nature' means that it has no false nature, just like the nature of not being false. 'Also, because of the nature of pure object-realm, all good dharmas are most'

勝性故。由最勝義名圓成實者。謂由清凈所緣性故。最勝性故名圓成實。

論曰。複次有能遍計。有所遍計。遍計所執自性乃成。此中何者能遍計。何者所遍計。何者遍計所執自性。當知意識是能遍計。有分別故。所以者何。由此意識用自名言熏習為種子。及用一切識名言熏習為種子。是故意識無邊行相分別而轉。普於一切分別計度故名遍計。又依他起自性名所遍計。又若由此相令依他起自性成所遍計。此中是名遍計所執自性。由此相者是如此義。複次云何遍計能遍計度。緣何境界。取何相貌。由何執著。由何起語。由何言說何所增益。謂緣名為境。于依他起自性中取彼相貌。由見執著。由尋起語。由見聞等四種言說而起言說。于無義中增益為有。由此遍計能遍計度。

釋曰。複次云何遍計能遍計度者。謂意識名能遍計。依他起性名所遍計。為欲顯示由此品類能遍計度故。又說緣名為境等。于依他起自性中取彼相貌者。謂即於此依他起中。由眼等名取彼相貌。由取彼相能遍計度。由見執著者。如所取相如是執著。由尋起語者。如所執著由語因尋而發語言。由見聞等四種言說而起言說者。如語所說見聞覺知四種言說與余言說。于無義中增益為有者。如所言說于無義中執有義故。

論曰。複次此三自性

【現代漢語翻譯】現代漢語譯本：因為勝性的緣故。由於最殊勝的意義而稱為圓成實性（Pariniṣpanna，究竟真實的自性），是因為清凈所緣的緣故。因為最殊勝的緣故，稱為圓成實性。

論曰：再次，有能遍計（Parikalpita，虛妄分別），有所遍計（Paratantra，依他起），遍計所執自性（Pariniṣpanna，圓成實性）才能成立。這裡面，什麼是能遍計？什麼事所遍計？什麼是遍計所執自性？應當知道意識是能遍計，因為它有分別。為什麼這樣說呢？因為這個意識用它自己的名言熏習作為種子，以及用一切識的名言熏習作為種子。所以意識以無邊的行相分別而運轉，普遍地對一切進行分別計度，所以稱為遍計。另外，依他起自性稱為所遍計。又如果由此相令依他起自性成為所遍計，這裡面就稱為遍計所執自性。由此相的意思是像這樣的意義。再次，遍計如何能遍計度？緣什麼境界？取什麼相貌？由什麼執著？由什麼生起語言？由什麼言說？增益什麼？是緣名為境界，在依他起自性中取那個相貌。由見而執著。由尋而生起語言。由見聞等四種言說而生起言說。在無意義中增益為有。由此遍計才能遍計度。

釋曰：再次，遍計如何能遍計度呢？是說意識名為能遍計。依他起性名為所遍計。爲了顯示由此品類能遍計度，所以又說緣名為境界等。在依他起自性中取那個相貌，是說就在這依他起中，由眼等名取那個相貌。由取那個相貌才能遍計度。由見而執著，就像所取的相那樣執著。由尋而生起語言，就像所執著的，由語言的因尋而發出語言。由見聞等四種言說而生起言說，就像語言所說的見聞覺知四種言說與其餘的言說。在無意義中增益為有，就像所言說的，在無意義中執著為有意義的緣故。

論曰：再次，這三種自性

【English Translation】 English version: Because of the nature of superiority. It is called Pariniṣpanna (the perfectly accomplished nature) due to the most superior meaning, because of the nature of pure object. Because of the most superior nature, it is called Pariniṣpanna.

Treatise says: Furthermore, there is the Parikalpita (imaginative nature), the Paratantra (dependent nature), and the Pariniṣpanna (perfected nature) is established. Among these, what is the Parikalpita? What is the Paratantra? What is the Parikalpita nature? It should be known that consciousness is the Parikalpita because it has discrimination. Why is this so? Because this consciousness uses its own verbal habituation as a seed, and uses the verbal habituation of all consciousnesses as a seed. Therefore, consciousness operates with boundless aspects of discrimination, universally discriminating and calculating everything, so it is called Parikalpita. Furthermore, the Paratantra nature is called the Paratantra. Also, if by this aspect the Paratantra nature becomes the Paratantra, then this is called the Parikalpita nature. 'By this aspect' means 'like this' meaning. Furthermore, how does the Parikalpita discriminate? What realm does it cognize? What appearance does it take? By what attachment? By what does speech arise? By what speech? What does it augment? It cognizes name as the realm, and takes that appearance in the Paratantra nature. It is attached by seeing. Speech arises by seeking. Speech arises by the four kinds of speech such as seeing and hearing. It augments existence in meaninglessness. By this, the Parikalpita can discriminate.

Explanation says: Furthermore, how does the Parikalpita discriminate? It is said that consciousness is called the Parikalpita. The Paratantra nature is called the Paratantra. In order to show that this category can discriminate, it is also said that name is cognized as the realm, etc. Taking that appearance in the Paratantra nature means that in this Paratantra, that appearance is taken by names such as the eye. Discrimination is possible by taking that appearance. Attachment is by seeing, just as the appearance that is taken is attached to. Speech arises by seeking, just as what is attached to, speech is produced by the cause of language. Speech arises by the four kinds of speech such as seeing and hearing, just as the four kinds of speech of seeing, hearing, feeling, and knowing that are spoken by language are related to other speech. Augmenting existence in meaninglessness is like what is spoken, attaching to meaning in meaninglessness.

Treatise says: Furthermore, these three natures

為異為不異。應言非異非不異。謂依他起自性由異門故成依他起。即此自性由異門故成遍計所執。即此自性由異門故成圓成實。由何異門此依他起成依他起。依他熏習種子起故。由何異門即此自性成遍計所執。由是遍計所緣相故。又是遍計所遍計故。由何異門即此自性成圓成實。如所遍計。畢竟不如是有故。

釋曰。由是遍計所緣相故者。謂彼意識名為遍計。此為所取所緣境性。能生遍計。是故亦名遍計所執。又是遍計所遍計故者。即彼意識名為遍計。緣彼相貌。為所取境為所遍計。由此義故。依他起性亦名遍計所執自性。如所遍計者。如彼意識遍計所執。畢竟不如是有故者。所遍計上遍計所執畢竟無故。由此義故即此自性成圓成實。

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

釋曰。雜染清凈性不成故者。由即如是依他起性。若遍計時即成雜染。無分別時即成清凈。由二分故一性不成。是故說名依他起性。自性遍計執故者。如於眼等遍計執為眼

【現代漢語翻譯】現代漢語譯本為異還是為不異？應說非異也非不異。所謂依他起自性，由於異門（hetu，原因、條件）的緣故成為依他起（paratantra-svabhāva，緣起性）。即此自性，由於異門的緣故成為遍計所執（parikalpita-svabhāva，虛妄分別性）。即此自性，由於異門的緣故成為圓成實（parinispanna-svabhāva，真實成就性）。由於何種異門，此依他起成為依他起？由於依他熏習的種子生起之故。由於何種異門，即此自性成為遍計所執？由於是遍計所緣的相之故，又是遍計所遍計之故。由於何種異門，即此自性成為圓成實？如所遍計的，畢竟不如是存在之故。

解釋：由於是遍計所緣相之故，是指彼意識名為遍計（parikalpa，虛妄分別），此為所取所緣境性，能生遍計，因此也名為遍計所執。又是遍計所遍計之故，即彼意識名為遍計，緣彼相貌，為所取境為所遍計。由此義故，依他起性也名為遍計所執自性。如所遍計者，如彼意識遍計所執，畢竟不如是存在之故，所遍計上遍計所執畢竟無故。由此義故，即此自性成為圓成實。

論曰：此三種自性各有幾種？所謂依他起略有二種：一者，依他熏習種子而生起故；二者，依他雜染清凈性不成故。由此二種依他別故，名依他起。遍計所執亦有二種：一者，自性遍計執故；二者，差別遍計執故。由此故名遍計所執。圓成實性亦有二種：一者，自性圓成實故；二者，清凈圓成實故。由此故成圓成實性。

解釋：雜染清凈性不成故，由於即是如此依他起性，如果遍計之時就成為雜染，沒有分別之時就成為清凈。由於二分之故，一性不成。因此說名依他起性。自性遍計執故，例如對於眼等遍計執為眼。

【English Translation】 English version Are they different or not different? It should be said that they are neither different nor not different. The dependent nature (paratantra-svabhāva) becomes dependent due to different aspects (hetu, causes, conditions). This very nature becomes the completely conceptualized nature (parikalpita-svabhāva) due to different aspects. This very nature becomes the perfectly accomplished nature (parinispanna-svabhāva) due to different aspects. By what different aspects does this dependent nature become dependent? Because it arises from seeds conditioned by dependence. By what different aspects does this very nature become completely conceptualized? Because it is the object of complete conceptualization, and also because it is what is completely conceptualized. By what different aspects does this very nature become perfectly accomplished? Because what is completely conceptualized is ultimately not as it is conceptualized.

Explanation: 'Because it is the object of complete conceptualization' means that the consciousness is called complete conceptualization (parikalpa), and this is the nature of the object taken as the object, which can generate complete conceptualization. Therefore, it is also called the completely conceptualized nature. 'And also because it is what is completely conceptualized' means that the consciousness is called complete conceptualization, which cognizes the appearance as the object taken and what is completely conceptualized. Because of this meaning, the dependent nature is also called the completely conceptualized nature. 'What is completely conceptualized' means that what is completely conceptualized by that consciousness is ultimately not as it is, because what is completely conceptualized is ultimately non-existent. Because of this meaning, this very nature becomes perfectly accomplished.

Treatise: How many kinds are there of these three natures? The dependent nature has roughly two kinds: first, because it arises from seeds conditioned by dependence; second, because the nature of defilement and purity is not established in dependence. Because of these two kinds of dependence, it is called the dependent nature. The completely conceptualized nature also has two kinds: first, because of the conceptualization of self-nature; second, because of the conceptualization of differences. Because of this, it is called the completely conceptualized nature. The perfectly accomplished nature also has two kinds: first, because of the self-nature of perfect accomplishment; second, because of the purity of perfect accomplishment. Because of this, it becomes the perfectly accomplished nature.

Explanation: 'Because the nature of defilement and purity is not established' means that the dependent nature becomes defiled when conceptualized, and becomes pure when there is no conceptualization. Because of the two aspects, one nature is not established. Therefore, it is called the dependent nature. 'Because of the conceptualization of self-nature' means, for example, conceptualizing the eye as the eye.

等自性。差別遍計執故者。如即于彼眼等自性遍計執。為常無常等無量差別。自性圓成實故者。謂有垢真如。清凈圓成實故者。謂無垢真如。

論曰。複次遍計有四種。一自性遍計。二差別遍計。三有覺遍計。四無覺遍計。有覺者謂善名言。無覺者謂不善名言。如是遍計復有五種。一依名遍計義自性。謂如是名有如是義。二依義遍計名自性。謂如是義有如是名。三依名遍計名自性。謂遍計度未了義名。四依義遍計義自性。謂遍計度未了名義。五依二遍計二自性。謂遍計度此名此義。如是體性。

釋曰。善名言者。謂解名言。不善名言者。謂牛羊等。雖有分別。然于文字。不能解了。

論曰。複次總攝一切分別略有十種。一根本分別。謂阿賴耶識。二緣相分別。謂色等識。三顯相分別。謂眼識等並所依識。四緣相變異分別謂老等變異。樂受等變異。貪等變異。逼害時節代謝等變異。捺落迦等諸趣變異。及欲界等諸界變異。五顯相變異分別謂即如前所說變異所有變異。六他引分別謂聞非正法類。及聞正法類分別。七不如理分別。謂諸外道聞非正法類分別。八如理分別。謂正法中聞正法類分別。九執著分別。謂不如理作意類。薩迦耶見為本六十二見趣相應分別。十散動分別。謂諸菩薩十種分別。

【現代漢語翻譯】現代漢語譯本『等自性』（deng zi xing）：指事物本來的、共同的性質。『差別遍計執故者』（cha bie bian ji zhi gu zhe）：因為人們對事物性質的差別進行虛妄的分別和執著。例如，對於眼等感官的自性，人們會虛妄地分別和執著，認為它們是常或無常等等，產生無量的差別。『自性圓成實故者』（zi xing yuan cheng shi gu zhe）：指有垢染的真如（zhen ru），即尚未完全清凈的真如。『清凈圓成實故者』（qing jing yuan cheng shi gu zhe）：指無垢染的真如，即完全清凈的真如。

論曰：此外，遍計（bian ji）有四種：一是自性遍計，二是差別遍計，三是有覺遍計，四是無覺遍計。有覺遍計指的是善的名言（ming yan），無覺遍計指的是不善的名言。這樣的遍計又有五種：一是依名遍計義自性，即認為某個名稱有某種意義；二是依義遍計名自性，即認為某個意義有某種名稱；三是依名遍計名自性，即對於未完全理解意義的名稱進行虛妄的分別；四是依義遍計義自性，即對於未完全理解名稱的意義進行虛妄的分別；五是依二遍計二自性，即對於名稱和意義兩者都進行虛妄的分別，認為它們具有某種體性。

釋曰：善名言指的是能夠理解的名言，不善名言指的是如牛羊等，雖然能夠分辨，但對於文字卻不能理解。

論曰：此外，總括一切分別，略有十種：一是根本分別，指的是阿賴耶識（Alaya-vijnana）；二是緣相分別，指的是色等識；三是顯相分別，指的是眼識等以及所依之識；四是緣相變異分別，指的是衰老等變異，樂受等變異，貪等變異，逼迫損害、時節代謝等變異，捺落迦（Naraka）等諸趣的變異，以及欲界等諸界的變異；五是顯相變異分別，指的是如前所說的變異所具有的變異；六是他引分別，指的是聽聞非正法類以及聽聞正法類所產生的分別；七是不如理分別，指的是諸外道聽聞非正法類所產生的分別；八是如理分別，指的是正法中聽聞正法類所產生的分別；九是執著分別，指的是不如理作意類，以薩迦耶見（satkayadristi）為根本的六十二見趣相應的分別；十是散動分別，指的是諸菩薩的十種分別。

【English Translation】 English version 'Deng Zi Xing' (等自性): Refers to the original, common nature of things. 'Cha Bie Bian Ji Zhi Gu Zhe' (差別遍計執故者): Because people engage in false discrimination and attachment to the differences in the nature of things. For example, regarding the nature of the sense organs such as the eyes, people falsely discriminate and attach, thinking they are permanent or impermanent, etc., creating countless differences. 'Zi Xing Yuan Cheng Shi Gu Zhe' (自性圓成實故者): Refers to the defiled True Thusness (zhen ru), that is, the True Thusness that is not yet completely pure. 'Qing Jing Yuan Cheng Shi Gu Zhe' (清凈圓成實故者): Refers to the undefiled True Thusness, that is, the completely pure True Thusness.

Treatise says: Furthermore, conceptualization (bian ji) is of four types: first, conceptualization of self-nature; second, conceptualization of difference; third, conceptualization with awareness; and fourth, conceptualization without awareness. Conceptualization with awareness refers to wholesome expressions, and conceptualization without awareness refers to unwholesome expressions. Such conceptualization is further of five types: first, relying on name to conceptualize the self-nature of meaning, that is, thinking that such a name has such a meaning; second, relying on meaning to conceptualize the self-nature of name, that is, thinking that such a meaning has such a name; third, relying on name to conceptualize the self-nature of name, that is, falsely discriminating names whose meanings are not fully understood; fourth, relying on meaning to conceptualize the self-nature of meaning, that is, falsely discriminating the meanings of names that are not fully understood; fifth, relying on both to conceptualize the self-nature of both, that is, falsely discriminating both name and meaning, thinking they have a certain nature.

Explanation says: Wholesome expressions refer to expressions that can be understood. Unwholesome expressions refer to things like cows and sheep, which can be distinguished but whose writing cannot be understood.

Treatise says: Furthermore, to summarize all discriminations, there are roughly ten types: first, fundamental discrimination, referring to the Alaya-vijnana (阿賴耶識); second, discrimination of perceived objects, referring to consciousness of form, etc.; third, discrimination of manifest appearances, referring to eye consciousness, etc., and the consciousness on which it relies; fourth, discrimination of changes in perceived objects, referring to changes such as aging, changes such as pleasant feelings, changes such as greed, changes such as oppression and harm, changes such as seasonal changes, changes in realms such as Naraka (捺落迦), and changes in realms such as the desire realm; fifth, discrimination of changes in manifest appearances, referring to the changes possessed by the changes mentioned earlier; sixth, discrimination induced by others, referring to discriminations arising from hearing non-Dharma and hearing Dharma; seventh, irrational discrimination, referring to discriminations arising from non-Buddhists hearing non-Dharma; eighth, rational discrimination, referring to discriminations arising from hearing Dharma within the Dharma; ninth, clinging discrimination, referring to types of irrational attention, discriminations corresponding to the sixty-two views based on satkayadristi (薩迦耶見); tenth, scattered discrimination, referring to the ten types of discriminations of Bodhisattvas.

釋曰。總攝一切分別略有十種者。是總標舉。后當別釋。根本分別者。謂阿賴耶識是諸分別根本。自體亦是分別。緣相分別者。謂色等識為所緣相所起分別。顯相分別者。謂眼識等並所依識。顯現似彼所緣境相所起分別有所分別或能分別故。名分別緣相。變異分別者。謂即緣相所有變異。緣此緣相變異分別。故名緣相變異分別。謂老等變異者。身中大種衰朽改易。名老變異分別。此故說名緣相變異分別。等者。等取病死變異。樂受等變異亦爾。謂由樂受身體改易。等者。等取苦及不苦不樂。貪等變異亦爾。等者。等取瞋癡。逼害時節代謝等變異亦爾。謂身變異為所緣境所起分別。逼害者。謂殺縛等。時節代謝者。謂寒時等時節改易。捺落迦等諸趣變異者。等取傍生及餓鬼趣。及欲界等諸界變異亦爾。等者。等取色無色界。顯相變異分別者。謂眼識等顯現似彼所緣境相所有變異。緣此顯相。變異分別。此亦如前所說老等種種變異。由此亦于老等位中變異起故。他引分別者。謂由他教所起分別。此復二種。一聞非正法類。二聞正法類。此復二種於法分別。謂聞正法類或善或不善。聞非正法類亦如是釋。不如理分別者。謂諸外道及彼弟子聞非正法類為因分別。如理分別者。謂正法中諸佛弟子聞正法類為因分別。執著分別者。

【現代漢語翻譯】現代漢語譯本：解釋說：『總括一切分別略有十種』，這是總的標舉，後面將分別解釋。根本分別，指的是阿賴耶識（Alaya-vijñāna，儲存一切種子識），是各種分別的根本，其自體也是一種分別。緣相分別，指的是色等識（視覺等感官意識）因為所緣之相而產生的分別。顯相分別，指的是眼識等以及它們所依的識，顯現出類似於它們所緣境的相狀時所產生的分別，因為有所分別或能分別，所以稱為『分別緣相』。變異分別，指的是即緣相所具有的變異，緣于這種緣相的變異而產生的分別，所以稱為『緣相變異分別』。例如，衰老等變異，身體中的地、水、火、風四大種衰敗朽壞、改變易逝，稱為衰老變異分別，因此說名為『緣相變異分別』。『等』字，包括疾病、死亡等變異。樂受等變異也是如此，因為樂受導致身體改變易逝。『等』字，包括苦受以及不苦不樂受。貪愛等變異也是如此。『等』字，包括嗔恨、愚癡。逼迫損害、時節代謝等變異也是如此，指的是身體的變異作為所緣境而產生的分別。逼迫損害，指的是殺害、捆綁等。時節代謝，指的是寒冷等時節的改變易逝。地獄等諸趣的變異，『等』字，包括傍生（動物）、餓鬼趣，以及欲界等諸界的變異也是如此。『等』字，包括色界、無色界。顯相變異分別，指的是眼識等顯現出類似於它們所緣境的相狀時所具有的變異，緣于這種顯相的變異而產生的分別。這也像前面所說的衰老等種種變異，因此也在衰老等狀態中產生變異。他引分別，指的是由於他人的教導所產生的分別。這又分為兩種：一是聽聞不正法之類，二是聽聞正法之類。這又分為兩種，對於法的分別，即聽聞正法之類，有善有不善；聽聞不正法之類也是如此解釋。不如理分別，指的是各種外道以及他們的弟子聽聞不正法之類作為原因而產生的分別。如理分別，指的是正法中的諸佛弟子聽聞正法之類作為原因而產生的分別。執著分別，指的是……

【English Translation】 English version: Explanation: 'Summarizing all discriminations, there are roughly ten types.' This is a general statement, which will be explained separately later. Fundamental discrimination refers to Alaya-vijñāna (storehouse consciousness, storing all seeds of consciousness), which is the root of all discriminations, and its own nature is also a kind of discrimination. Discrimination of perceived objects refers to the discrimination arising from the objects perceived by the sense consciousnesses such as visual consciousness. Discrimination of manifested appearances refers to the discrimination arising when the eye consciousness and other consciousnesses, along with their supporting consciousnesses, manifest appearances similar to the objects they perceive. Because there is discrimination or the ability to discriminate, it is called 'discrimination of perceived objects'. Discrimination of variations refers to the variations inherent in the perceived objects, and the discrimination arising from these variations is called 'discrimination of variations of perceived objects'. For example, variations such as aging, where the four great elements (earth, water, fire, wind) in the body decay, deteriorate, change, and pass away, are called aging variation discrimination. Therefore, it is called 'discrimination of variations of perceived objects'. The word 'etc.' includes variations such as illness and death. Variations such as pleasant feelings are also similar, because pleasant feelings lead to changes and impermanence in the body. The word 'etc.' includes painful feelings and neither-pleasant-nor-painful feelings. Variations such as greed are also similar. The word 'etc.' includes hatred and delusion. Variations such as oppression and harm, seasonal changes, etc., refer to the discrimination arising from the body's variations as perceived objects. Oppression and harm refer to killing, binding, etc. Seasonal changes refer to the changes and impermanence of seasons such as cold weather. Variations in realms such as Naraka (hell realm), the word 'etc.' includes the realms of animals and hungry ghosts, as well as variations in realms such as the desire realm. The word 'etc.' includes the form realm and the formless realm. Discrimination of variations of manifested appearances refers to the variations inherent in the appearances manifested by the eye consciousness and other consciousnesses, which are similar to the objects they perceive. The discrimination arising from these variations of manifested appearances is called 'discrimination of variations of manifested appearances'. This is also like the various variations such as aging mentioned earlier, and therefore variations arise in states such as aging. Discrimination induced by others refers to the discrimination arising from the teachings of others. This is further divided into two types: one is hearing non-dharma, and the other is hearing dharma. This is further divided into two types, discrimination regarding the dharma, that is, hearing dharma, which can be good or bad; the explanation is the same for hearing non-dharma. Irrational discrimination refers to the discrimination arising from various non-Buddhist and their disciples hearing non-dharma as a cause. Rational discrimination refers to the discrimination arising from the disciples of the Buddhas in the dharma hearing dharma as a cause. Attachment discrimination refers to...

謂不如理作意為因依止我見。起六十二諸惡見趣相應分別。如經廣說。散動分別者。謂諸菩薩如后所說十種分別。

論曰。一無相散動。二有相散動。三增益散動。四損減散動。五一性散動。六異性散動。七自性散動。八差別散動。九如名取義散動。十如義取名散動。為對治此十種散動。一切般若波羅蜜多中說無分別智。如是所治能治。應知具攝般若波羅蜜多義。

釋曰。此中無相散動者。謂此散動即以其無為所緣相。為對治此散動故。般若波羅蜜多經言實有菩薩。言實有者。顯示菩薩實有空體。空即是體故名空體。有相散動者謂此散動即以其有為所緣相。為對治此散動故。即彼經言不見有菩薩。此經意說不見菩薩。以遍計所執及依他起為體。增益散動者。為對治此散動故。即彼經言色自性空。由遍計所執色。自性空故。損減散動者。為對治此散動故。即彼經言不由空故謂法性色性不空故。一性散動者。為對治此散動故。即彼經言色空非色。何以故。若依他起與圓成實是一性者。此依他起應如圓成實是清凈境。異性散動者。為對治此散動故。即彼經言色不離空。何以故。此二若異。法與法性亦應有異。若有異性不應道理。如無常法與無常性。若取遍計所執自性。色即是空。空即是色。何以故。遍計所執色

【現代漢語翻譯】現代漢語譯本：不如理作意是指以我見為因，依止我見，從而產生與六十二種惡見相應的分別，如經典中廣泛闡述的那樣。散動分別指的是諸位菩薩所具有的，如下文將要提到的十種分別。

論曰：第一種是無相散動，第二種是有相散動，第三種是增益散動，第四種是損減散動，第五種是一性散動，第六種是異性散動，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《般若波羅蜜多》（Prajnaparamita，智慧到彼岸）經典中都宣說了無分別智。像這樣，所要對治的和能對治的，應該知道都完全包含了《般若波羅蜜多》的意義。

釋曰：這裡所說的無相散動，是指這種散動以『無』作為所緣之相。爲了對治這種散動，《般若波羅蜜多》經典中說『實有菩薩』。說『實有』，是爲了顯示菩薩真實具有空性之體。空即是體，所以稱為空體。有相散動是指這種散動以『有』作為所緣之相。爲了對治這種散動，同樣的經典中說『不見有菩薩』。這部經的意思是說，不見菩薩以遍計所執（Parikalpita，遍計所執性）和依他起（Paratantra，依他起性）為體。增益散動，是爲了對治這種散動，同樣的經典中說『色自性空』。因為遍計所執的色，其自性是空的。損減散動，是爲了對治這種散動，同樣的經典中說『不由空故，謂法性色性不空故』。一性散動，是爲了對治這種散動，同樣的經典中說『色空非色』。為什麼呢？如果依他起和圓成實（Parinispanna，圓成實性）是一性的，那麼這個依他起應該像圓成實一樣是清凈的境界。異性散動，是爲了對治這種散動，同樣的經典中說『色不離空』。為什麼呢？如果這兩者是不同的，那麼法和法性也應該有不同。如果有異性，那是不應道理的，就像無常法和無常性一樣。如果取遍計所執的自性，色就是空，空就是色。為什麼呢？遍計所執的色

【English Translation】 English version: Irrational attention arises from relying on the view of self, giving rise to discriminations corresponding to the sixty-two kinds of evil views, as extensively explained in the scriptures. Distracting discriminations refer to the ten kinds of discriminations that Bodhisattvas have, as will be mentioned later.

Treatise says: The first is distraction by no-characteristic, the second is distraction by characteristic, the third is distraction by augmentation, the fourth is distraction by diminution, the fifth is distraction by oneness, the sixth is distraction by otherness, the seventh is distraction by self-nature, the eighth is distraction by difference, the ninth is distraction by taking meaning according to name, and the tenth is distraction by taking name according to meaning. To counteract these ten kinds of distractions, non-discriminating wisdom is taught in all the Prajnaparamita (wisdom gone beyond) sutras. Thus, the objects to be counteracted and the means of counteracting should be known to fully encompass the meaning of Prajnaparamita.

Explanation says: Among these, distraction by no-characteristic refers to this distraction taking 'non-existence' as its object. To counteract this distraction, the Prajnaparamita sutra says, 'There truly exists a Bodhisattva.' Saying 'truly exists' is to show that the Bodhisattva truly possesses the essence of emptiness. Emptiness is the essence, hence it is called the essence of emptiness. Distraction by characteristic refers to this distraction taking 'existence' as its object. To counteract this distraction, the same sutra says, 'One does not see a Bodhisattva.' The meaning of this sutra is that one does not see a Bodhisattva as having the nature of the imagined (Parikalpita, the nature of being completely conceptualized) and the dependent (Paratantra, the nature of being dependently arisen). Augmentation distraction is to counteract this distraction, the same sutra says, 'Form is empty of its own nature.' Because the imagined form is empty of its own nature. Diminution distraction is to counteract this distraction, the same sutra says, 'Not because of emptiness, therefore the nature of phenomena and the nature of form are not empty.' Oneness distraction is to counteract this distraction, the same sutra says, 'Form is emptiness, not form.' Why? If the dependent and the perfectly established (Parinispanna, the nature of being perfectly accomplished) were of one nature, then this dependent should be a pure realm like the perfectly established. Otherness distraction is to counteract this distraction, the same sutra says, 'Form is not separate from emptiness.' Why? If these two were different, then phenomena and the nature of phenomena should also be different. If there were otherness, it would be unreasonable, like impermanent phenomena and impermanence. If one takes the self-nature of the imagined, form is emptiness, and emptiness is form. Why? The imagined form

無所有。即是空性。此空性即是彼無所有。非如依他起與圓成實。不可說一。自性散動者。為對治此散動故。即彼經言。舍利子。此但有名謂之為色。何以故。色之自性無所有故。差別散動者。為對治此散動故。即彼經言。自性無生無滅無染無凈。生即有染。滅即有凈。無生滅故無染無凈。如是諸句有如是義。如名取義散動者。謂如其名于義散動。為對治此散動故。即彼經言。假立客名別別於法而起分別。言別別者。謂別別名。如義取名散動者。如義于名而起散動。為對治此散動故。即彼經言。假立客名隨起言說。非義自性有如是名。為對治此十散動故。說般若波羅蜜多。由此說為因無分別智生。

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

釋曰。此義如前道理解釋。

攝大乘論釋卷第四大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第五

世親菩薩造

三藏法師玄奘奉　詔譯

所知相分第三之二

論曰。複次云何得知。如依他起自性。遍計所執自性顯現而非稱體

【現代漢語翻譯】現代漢語譯本：『無所有』即是空性（Śūnyatā，佛教中的一個重要概念，指一切事物沒有固定不變的自性）。此空性即是彼『無所有』。不像依他起（Paratantra-svabhāva，三種自性之一，指事物由因緣和合而生）與圓成實（Pariniṣpanna-svabhāva，三種自性之一，指事物真實存在的狀態）。不可說為一。自性散動者，爲了對治這種散動，經中說：『舍利子（Śāriputra，佛陀的十大弟子之一）。這只是一個名稱，稱之為色（Rūpa，佛教中的五蘊之一，指物質形態）。為什麼呢？因為色的自性是無所有的。』差別散動者，爲了對治這種散動，經中說：『自性無生無滅無染無凈。生即有染，滅即有凈。無生滅故，無染無凈。』這些句子有這樣的意義。如名取義散動者，就是說，如同名稱一樣，在意義上產生散動。爲了對治這種散動，經中說：『假立客名，分別於法而起分別。』所說的『別別』，就是指不同的名稱。如義取名散動者，如同意義一樣，在名稱上產生散動。爲了對治這種散動，經中說：『假立客名，隨起言說。非義自性有如是名。』爲了對治這十種散動，宣說了般若波羅蜜多（Prajñāpāramitā，智慧到彼岸，指通過智慧達到解脫）。因此說，這是因無分別智（Nirvikalpa-jñāna，一種超越分別的智慧）生起的原因。

論曰：如果由於不同的方面，依他起自性具有三種自性，為什麼三種自性不能成立，沒有差別呢？如果由於不同的方面成立依他起，不就因此成立遍計所執（Parikalpita-svabhāva，三種自性之一，指虛妄分別的自性）和圓成實嗎？如果由於不同的方面成立遍計所執，不就因此成立依他起和圓成實嗎？如果由於不同的方面成立圓成實，不就因此成立依他起和遍計所執嗎？

釋曰：這個意義如同前面道理解釋。

《攝大乘論釋》卷第四大正藏第 31 冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第五

世親菩薩（Vasubandhu，一位著名的佛教論師）造

三藏法師玄奘（Xuanzang，一位著名的唐代譯經師）奉詔譯

所知相分第三之二

論曰：再次，如何得知，如依他起自性，遍計所執自性顯現，而不是稱合實際呢？

【English Translation】 English version: 'Non-existence' is emptiness (Śūnyatā, an important concept in Buddhism, referring to the lack of inherent existence in all phenomena). This emptiness is that 'non-existence'. It is not like the dependent nature (Paratantra-svabhāva, one of the three natures, referring to phenomena arising from causes and conditions) and the perfectly established nature (Pariniṣpanna-svabhāva, one of the three natures, referring to the truly existent state of phenomena). It cannot be said to be one. As for the distraction regarding self-nature, to counteract this distraction, the scripture says: 'Śāriputra (one of the ten great disciples of the Buddha). This is merely a name, called form (Rūpa, one of the five aggregates in Buddhism, referring to material form). Why? Because the self-nature of form is non-existence.' As for the distraction regarding distinctions, to counteract this distraction, the scripture says: 'Self-nature is without arising, without ceasing, without defilement, without purity. Arising is defilement, ceasing is purity. Because there is no arising and ceasing, there is no defilement and no purity.' These sentences have such a meaning. As for the distraction of taking meaning from name, it means that, like the name, there is distraction in meaning. To counteract this distraction, the scripture says: 'False names are established, and distinctions are made regarding phenomena.' The term 'distinct' refers to different names. As for the distraction of taking name from meaning, like the meaning, there is distraction in name. To counteract this distraction, the scripture says: 'False names are established, and speech arises accordingly. The self-nature of meaning does not have such a name.' To counteract these ten distractions, the Prajñāpāramitā (Perfection of Wisdom, referring to reaching liberation through wisdom) is taught. Therefore, it is said that this is the cause for the arising of non-discriminating wisdom (Nirvikalpa-jñāna, a type of wisdom that transcends discrimination).

Treatise says: If, due to different aspects, the dependent nature has three natures, why cannot the three natures be established, without difference? If the dependent nature is established due to different aspects, does this not establish the imagined nature (Parikalpita-svabhāva, one of the three natures, referring to the nature of false discrimination) and the perfectly established nature? If the imagined nature is established due to different aspects, does this not establish the dependent nature and the perfectly established nature? If the perfectly established nature is established due to different aspects, does this not establish the dependent nature and the imagined nature?

Explanation says: This meaning is explained as in the previous reasoning.

Commentary on the Compendium of the Great Vehicle, Volume Four Taisho Tripitaka, Volume 31, No. 1597, Commentary on the Compendium of the Great Vehicle

Commentary on the Compendium of the Great Vehicle, Volume Five

Composed by Bodhisattva Vasubandhu (a famous Buddhist commentator)

Translated by Tripitaka Master Xuanzang (a famous Tang Dynasty translator) under Imperial Order

The Second Part of the Third Section on the Characteristics of What is Known

Treatise says: Furthermore, how can it be known that, like the dependent nature, the imagined nature appears but does not conform to reality?

。由名前覺無稱體相違故。由名有眾多多體相違故。由名不決定雜體相違故。此中有二頌。

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

釋曰。如依他起自性。遍計所執分。雖顯現可得。而非稱彼體。為顯此義故。說由名前覺無稱體相違故等。若依他起遍計所執同一相者。應不待名于義覺轉。如執有瓶。若離瓶名。于瓶義中無有瓶覺。若此瓶名與彼瓶義。同一相者。瓶覺應轉。以非一相是故不轉。由此名義。若體相稱則成相違。此中安立名為依他起。義為遍計所執。以依他起由名勢力成所遍計故。又於一義有眾多名。若名與義同一相者。義應如名亦有多種。若爾此義應成多體。一義多體則成相違。是故兩性若同一相。則成第二相違過失。又名不決定。以一瞿聲。於九義轉。若執名義同一相者。多義相違應同一體。則成第三相違過失。由執牛等非一相義同一性故。初一伽他重顯此義。于中成者。顯依他起遍計所執非一義成。法無而可得等者。此一伽他以幻等喻開悟弟子。弟子有二相違疑問。云何法無而現可得。云何無染而有清凈。此中兩喻釋此疑問。如幻等者。譬如幻象實無所有而現可得。應知此中義亦如是。雖現可得而非實有

【現代漢語翻譯】現代漢語譯本：因為名稱先於覺知，所以與所稱之體相違背（由名前覺無稱體相違故）。（這意味著名稱和它所指代的實體不是同一回事。）因為一個名稱可以對應多個事物，所以與多個實體相違背（由名有眾多多體相違故）。（一個名稱可以指代多個不同的事物，如果名稱和事物是同一的，那麼一個事物就應該有多個自體。）因為名稱不確定，可能混雜，所以與混雜的實體相違背（由名不決定雜體相違故）。（一個名稱可能指代多種混雜的事物，如果名稱和事物是同一的，那麼多種混雜的事物就應該是一個自體。）這裡有兩首偈頌：『因為名稱先於覺知，多個名稱不確定，成就了所稱之體、多個體、混雜體之間的相違。法本無而可以顯現，本無染污而可以有清凈，應當知道就像幻象一樣，也像虛空一樣。』解釋：比如依他起自性（Paratantra-svabhava，緣起性），遍計所執分（Parikalpita，遍計所執性），雖然顯現可以獲得，但並非與它所稱的體性相符。爲了顯明這個意義，所以說『因為名稱先於覺知，所以與所稱之體相違背』等等。如果依他起和遍計所執是同一相，那麼就不應該等待名稱才能產生對意義的覺知，就像執著于有瓶子一樣。如果離開『瓶』這個名稱，對於瓶子的意義就沒有瓶子的覺知。如果這個『瓶』的名稱和那個瓶子的意義是同一相，那麼瓶子的覺知就應該產生。因為不是同一相，所以不產生。因此，名稱和意義，如果體性相符，就會造成相違。這裡安立名稱為依他起，意義為遍計所執，因為依他起通過名稱的力量成就了所遍計。又，對於一個意義有眾多的名稱。如果名稱和意義是同一相，那麼意義應該像名稱一樣也有多種。如果這樣，這個意義就應該成為多個體。一個意義有多個體，這就造成了相違。所以，兩種自性如果同一相，就造成了第二種相違的過失。又，名稱不確定，因為一個『瞿』（Go，牛）的聲音，可以對應九種意義。如果執著于名稱和意義是同一相，那麼多種意義的相違就應該是一個自體，這就造成了第三種相違的過失。因為執著于牛等非同一相的意義是同一自性。最初的偈頌再次顯明這個意義。其中『成就』，顯明依他起和遍計所執不是一個意義的成就。『法本無而可以顯現』等等，這一個偈頌用幻象等比喻來開悟弟子。弟子有兩個相違的疑問：為什麼法本無而顯現可以獲得？為什麼本無染污而有清凈？這裡用兩個比喻來解釋這個疑問。如幻象等，譬如幻象的象實際上什麼都沒有，卻顯現可以獲得。應當知道這裡所說的意義也是這樣，雖然顯現可以獲得，但並非真實存在。

【English Translation】 English version: Because the name precedes the awareness, it contradicts the entity it refers to (由名前覺無稱體相違故). (This means that the name and the entity it refers to are not the same thing.) Because one name can correspond to multiple things, it contradicts multiple entities (由名有眾多多體相違故). (One name can refer to multiple different things; if the name and the thing were the same, then one thing should have multiple selves.) Because the name is uncertain and may be mixed, it contradicts the mixed entity (由名不決定雜體相違故). (A name may refer to multiple mixed things; if the name and the thing were the same, then multiple mixed things should be one self.) Here are two verses: 'Because the name precedes awareness, multiple names are uncertain, achieving contradictions between the entity referred to, multiple entities, and mixed entities. The Dharma is non-existent yet can appear, without defilement yet can have purity, one should know it is like an illusion, also like empty space.' Explanation: For example, Paratantra-svabhava (依他起自性, dependent nature), Parikalpita (遍計所執分, the completely imputed nature), although appearing and obtainable, do not match the nature they refer to. To clarify this meaning, it is said 'Because the name precedes awareness, it contradicts the entity it refers to,' and so on. If the Paratantra and Parikalpita were the same aspect, then one should not wait for the name to generate awareness of the meaning, just like being attached to having a bottle. If one leaves the name 'bottle', there is no awareness of the bottle's meaning. If the name 'bottle' and the meaning of that bottle were the same aspect, then the awareness of the bottle should arise. Because they are not the same aspect, it does not arise. Therefore, name and meaning, if their natures matched, would cause contradiction. Here, the name is established as Paratantra, and the meaning as Parikalpita, because Paratantra achieves what is completely imputed through the power of the name. Also, for one meaning there are many names. If the name and meaning were the same aspect, then the meaning should also have many kinds like the name. If so, this meaning should become multiple entities. One meaning having multiple entities causes contradiction. Therefore, if the two natures were the same aspect, it would cause the second fault of contradiction. Also, the name is uncertain, because one sound of 'Go' (瞿, cow) can correspond to nine meanings. If one is attached to the name and meaning being the same aspect, then the contradiction of multiple meanings should be one self, which causes the third fault of contradiction. Because one is attached to the meanings of cow, etc., which are not the same aspect, being the same nature. The initial verse again clarifies this meaning. Among them, 'achieving' clarifies that Paratantra and Parikalpita are not the achievement of one meaning. 'The Dharma is non-existent yet can appear,' etc., this one verse uses the metaphor of illusion, etc., to enlighten the disciples. The disciples have two contradictory questions: Why is the Dharma non-existent yet its appearance obtainable? Why is it without defilement yet has purity? Here, two metaphors are used to explain this question. Like illusions, etc., for example, the elephant of illusion actually has nothing, yet appears obtainable. One should know that the meaning spoken of here is also like this, although appearing obtainable, it is not truly existent.

。似虛空者。譬如虛空雖非云等所能染污。性清凈故。而離彼時說名清凈。當知諸法亦復如是。雖實無染。性清凈故。然客障垢得滅離時。說名清凈。

論曰。複次何故如所顯現實無所有。而依他起自性。非一切一切都無所有。此若無者。圓成實自性亦無所有。此若無者。則一切皆無。若依他起及圓成實自性無有。應成無有染凈過失。既現可得雜染清凈。是故不應一切皆無。此中有頌。

若無依他起　　圓成實亦無　一切種若無　　恒時無染凈

釋曰。若依他起如所可得不如是有。既爾何不一切一切都無所有。此若無者圓成實性亦應無有。何以故。由有雜染清凈有故。若二俱無則一切種皆無所有。今當顯此。非都無有。有謗雜染清凈過故。雜染清凈既現可得。故此二性俱非不有。若執為無則撥現有。雜染清凈言無所有。

論曰。諸佛世尊于大乘中說方廣教。彼教中言。云何應知遍計所執自性。應知異門說無所有。云何應知依他起自性。應知譬如幻炎夢像光影谷響水月變化。云何應知圓成實自性。應知宣說四清凈法。何等名為四清凈法。一者自性清凈。謂真如空實際無相勝義法界。二者離垢清凈。謂即此離一切障垢。三者得此道清凈。謂一切菩提分法波羅蜜多等。四者生此境清凈。謂諸大乘妙

【現代漢語翻譯】現代漢語譯本：

就像虛空一樣。譬如虛空雖然不會被云等染污，因為它的本性是清凈的。當云等離開虛空時，我們才說虛空是清凈的。應當知道一切諸法也是這樣，雖然實際上沒有染污，因為它們的本性是清凈的。然而，當客塵煩惱滅除離開時，我們才說它是清凈的。論曰：再者，為什麼如所顯現的遍計所執自性（Parikalpita-svabhāva，完全由概念構成的自性）是無所有的，而依他起自性（Paratantra-svabhāva，依賴於其他條件而生起的自性）不是一切都無所有呢？如果依他起自性不存在，那麼圓成實自性（Pariniṣpanna-svabhāva，究竟真實的自性）也就不存在。如果圓成實自性不存在，那麼一切都將不存在。如果依他起自性和圓成實自性都不存在，就會產生沒有染污和清凈的過失。既然現在可以得到雜染和清凈，所以不應該認為一切都無所有。這裡有一首偈頌：若無依他起，圓成實亦無，一切種若無，恒時無染凈。釋曰：如果依他起自性如所顯現的那樣，不是真實存在的，那麼為什麼不是一切都無所有呢？如果依他起自性不存在，那麼圓成實自性也應該不存在。為什麼呢？因為有雜染和清凈的存在。如果兩者都不存在，那麼一切種類都將無所有。現在應當說明，它們不是完全沒有的，因為有否定雜染和清凈的過失。既然雜染和清凈現在可以得到，所以這兩種自性都不是不存在的。如果執著它們為無，那就是否定了現有的雜染和清凈，說它們無所有。論曰：諸佛世尊在大乘經典中宣說了方廣教（Vaipulya-sutra，廣大的經典）。在這些經典中說，應該如何瞭解遍計所執自性？應該知道，它是以不同的方式被說成是無所有的。應該如何瞭解依他起自性？應該知道，它就像幻象、火焰、夢境、影像、光影、谷響、水月和變化一樣。應該如何瞭解圓成實自性？應該知道，它是宣說四種清凈法。什麼叫做四種清凈法？第一是自性清凈（Prakrti-parisuddha），指的是真如（Tathata，事物的真實本性）、空（Sunyata，空性）、實際（Bhutakoti，真實的界限）、無相（Animitta，沒有相狀）、勝義法界（Paramartha-dharmadhatu，勝義諦的法界）。第二是離垢清凈（Vimala-parisuddha），指的是真如遠離一切障礙和垢染。第三是得此道清凈（Marga-parisuddha），指的是一切菩提分法（Bodhipaksika-dharma，菩提的組成部分）、波羅蜜多（Paramita，到達彼岸的方法）等。第四是生此境清凈（Kshetra-parisuddha），指的是諸大乘的妙

【English Translation】 English version:

Like the void. For example, although the void cannot be defiled by clouds and the like because its nature is pure, we say it is pure when those clouds are gone. Know that all dharmas are also like this; although they are not actually defiled because their nature is pure, we say they are pure when adventitious defilements are extinguished and removed. Treatise: Furthermore, why is it that the completely conceptualized nature (Parikalpita-svabhāva), as it appears, is non-existent, while the dependently arisen nature (Paratantra-svabhāva) is not entirely non-existent? If the dependently arisen nature did not exist, then the perfectly established nature (Pariniṣpanna-svabhāva) would also not exist. If the perfectly established nature did not exist, then everything would be non-existent. If both the dependently arisen nature and the perfectly established nature did not exist, there would be the fault of having no defilement and purification. Since defilement and purification are now attainable, it should not be thought that everything is non-existent. Here is a verse: If there is no dependently arisen, the perfectly established is also not; if all types are non-existent, there is constantly no defilement or purification. Explanation: If the dependently arisen nature, as it appears, is not truly existent, then why is it not that everything is entirely non-existent? If the dependently arisen nature did not exist, then the perfectly established nature should also not exist. Why? Because there is the existence of defilement and purification. If both did not exist, then all types would be non-existent. Now it should be explained that they are not entirely non-existent, because there is the fault of denying defilement and purification. Since defilement and purification are now attainable, these two natures are not non-existent. If one clings to them as non-existent, then one is denying the existing defilement and purification, saying they are non-existent. Treatise: The Buddhas, the World Honored Ones, in the Mahayana sutras, expounded the Vaipulya-sutra (Vaipulya-sutra, extensive sutras). In those sutras, it is said, how should one understand the completely conceptualized nature? One should know that it is said to be non-existent in different ways. How should one understand the dependently arisen nature? One should know that it is like illusions, flames, dreams, images, reflections, echoes, the moon in water, and transformations. How should one understand the perfectly established nature? One should know that it is the exposition of the four purities. What are the four purities? First is the purity of nature (Prakrti-parisuddha), referring to Suchness (Tathata, the true nature of things), emptiness (Sunyata, emptiness), the limit of reality (Bhutakoti, the real boundary), signlessness (Animitta, without characteristics), and the realm of reality of ultimate meaning (Paramartha-dharmadhatu, the realm of reality of ultimate truth). Second is the purity of being free from defilements (Vimala-parisuddha), referring to Suchness being free from all obstacles and defilements. Third is the purity of attaining this path (Marga-parisuddha), referring to all the factors of enlightenment (Bodhipaksika-dharma, components of enlightenment), perfections (Paramita, methods of reaching the other shore), and so on. Fourth is the purity of the realm of arising (Kshetra-parisuddha), referring to the wonderful

正法教。由此法教清凈緣故。非遍計所執自性。最凈法界等流性故。非依他起自性。如是四法總攝一切清凈法。盡此中有二頌。

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

釋曰。自性清凈者。謂此自性本來清凈。即是真如自性。實有一切有情平等共相。由有此故說一切法有如來藏。離垢清凈者。即此真如遠離煩惱所知障垢。即由如是清凈真如顯成諸佛。得此道清凈者。謂能得此真如聖道即是清凈。謂念住等菩提分法。及以一切波羅蜜多。生此境清凈者。生此能證菩提分法所緣境界。生此境界即是清凈故名生此境清凈。即契經等十二分教。何以故。若此聖教是遍計所執應成雜染因。若是依他起應成虛妄。最凈法界等流性故非是虛妄。既離二自性故成圓成實。又此四種于大乘中隨說一種。應知是說圓成實性。于中初二無有變異。圓成實故名圓成實。后之二種無有顛倒。圓成實故名圓成實。后伽他中具頌此義。幻等說于生者。謂依他起此中名生。若於是處說一切法。譬如幻事乃至變化。應知此說依他起性。說無計所執者。若於是處說無有色。乃至說無一切諸法。應知此說遍計所執性。

論曰。複次何緣如經所說。于依他起自

【現代漢語翻譯】現代漢語譯本：正法教（Saddharma）。由此正法教義清凈的緣故，它不是遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性），因為它是最清凈法界（Dharmadhātu，一切法的真實本性）的等流性（Nisyanda，流出的性質）。它也不是依他起自性（Paratantra-svabhāva，依賴其他條件而生起的自性）。這樣，這四種清凈法總攝了一切清凈法。以下有兩首偈頌概括了這些內容：

『幻等說于生，說無計所執，若說四清凈，是謂圓成實（Parinispanna-svabhāva，究竟真實的自性）。自性與離垢，清凈道所緣，一切清凈法，皆四相所攝。』

解釋：自性清凈，是指此自性本來就是清凈的，也就是真如自性（Tathatā，事物的真實如是性）。實際上，這是所有有情（Sattva，有情眾生）平等共有的相。因為有這種自性，所以說一切法都具有如來藏（Tathāgatagarbha，如來藏性）。離垢清凈，是指這種真如遠離了煩惱障（Klesha-avarana，由煩惱引起的障礙）和所知障（Jñeya-avarana，對所知事物的障礙）。正是由於這種清凈的真如，才顯現成就了諸佛。得此道清凈，是指能夠獲得這種真如聖道就是清凈。這裡指的是念住（Smṛtyupasthāna，四念住等）、菩提分法（Bodhipakṣa-dharma，三十七道品）以及一切波羅蜜多（Pāramitā，到達彼岸的方法）。生此境清凈，是指生起這種能夠證得菩提分法所緣的境界。生起這種境界就是清凈，所以稱為生此境清凈。這裡指的是契經等十二分教（Dvādaśāṅga-buddhavacana，佛陀教法的十二種分類）。為什麼這麼說呢？如果這些聖教是遍計所執，就應該成為雜染（Saṃkleśa，不清凈）的原因。如果是依他起，就應該成為虛妄。因為是最清凈法界的等流性，所以不是虛妄。既然離開了兩種自性，就成就了圓成實。而且，這四種清凈在大乘（Mahāyāna，大乘佛教）中，無論說哪一種，都應該知道是在說圓成實性。其中，前兩種沒有變異，因為是圓成實，所以稱為圓成實。后兩種沒有顛倒，因為是圓成實，所以稱為圓成實。後面的偈頌中完整地概括了這個意義。『幻等說于生』，是指依他起在這裡被稱為『生』。如果在這裡說一切法，譬如幻事乃至變化，就應該知道這是在說依他起性。『說無計所執』，如果在這裡說沒有色（Rūpa，物質），乃至說沒有一切諸法，就應該知道這是在說遍計所執性。

論曰：再次，為什麼如經中所說，對於依他起自

【English Translation】 English version: The Correct Dharma Teaching (Saddharma). Because of the purity of this Correct Dharma Teaching, it is not the imagined nature (Parikalpita-svabhāva, the nature of false discrimination), because it is the outflowing nature (Nisyanda, the nature of emanation) of the most pure Dharma Realm (Dharmadhātu, the true nature of all dharmas). It is also not the dependent nature (Paratantra-svabhāva, the nature of arising dependent on other conditions). Thus, these four pure dharmas encompass all pure dharmas. There are two verses summarizing these contents:

'Illusions and the like are said to arise, the absence of the imagined is spoken of, if the four purities are spoken of, this is called the perfectly accomplished reality (Parinispanna-svabhāva, the ultimately real nature). Self-nature and freedom from defilement, the object of the pure path, all pure dharmas, are encompassed by these four aspects.'

Explanation: Self-nature purity means that this self-nature is originally pure, which is the self-nature of Suchness (Tathatā, the true suchness of things). In reality, this is the equal and common aspect of all sentient beings (Sattva, sentient beings). Because of this self-nature, it is said that all dharmas have the Tathagatagarbha (Tathāgatagarbha, the womb of the Tathagata). Purity from defilement means that this Suchness is free from the defilements of afflictive obscurations (Klesha-avarana, obscurations caused by afflictions) and cognitive obscurations (Jñeya-avarana, obscurations to knowledge). It is precisely because of this pure Suchness that the Buddhas are manifested and accomplished. Obtaining this path purity means that being able to obtain this Suchness holy path is purity. This refers to the mindfulness (Smṛtyupasthāna, the four mindfulnesses), the factors of enlightenment (Bodhipakṣa-dharma, the thirty-seven factors of enlightenment), and all the perfections (Pāramitā, methods of reaching the other shore). Arising in this realm purity means arising in the realm of objects that can be attained by the factors of enlightenment. Arising in this realm is purity, so it is called arising in this realm purity. This refers to the twelve-part teachings such as the Sutras (Dvādaśāṅga-buddhavacana, the twelve categories of the Buddha's teachings). Why is this so? If these holy teachings were imagined, they should become the cause of defilement (Saṃkleśa, impurity). If they were dependent arising, they should become false. Because it is the outflowing nature of the most pure Dharma Realm, it is not false. Since it is free from the two natures, it becomes the perfectly accomplished reality. Moreover, these four purities, in the Mahayana (Mahāyāna, the Great Vehicle), whichever one is spoken of, it should be known that it is speaking of the perfectly accomplished reality. Among them, the first two do not have variation, because they are the perfectly accomplished reality, so they are called the perfectly accomplished reality. The latter two do not have inversion, because they are the perfectly accomplished reality, so they are called the perfectly accomplished reality. The following verses completely summarize this meaning. 'Illusions and the like are said to arise' means that dependent arising is called 'arising' here. If it is said here that all dharmas are like illusions or transformations, it should be known that this is speaking of the dependent nature. 'The absence of the imagined is spoken of' means that if it is said here that there is no form (Rūpa, matter), or even that there are no dharmas, it should be known that this is speaking of the imagined nature.

Treatise: Furthermore, why, as stated in the sutras, regarding dependent arising

性說幻等喻。于依他起自性為除他虛妄疑故。他復云何于依他起自性有虛妄疑。由他於此有如是疑。云何實無有義而成所行境界。為除此疑說幻事喻。云何無義心心法轉。為除此疑說陽炎喻。云何無義有愛非愛受用差別。為除此疑說所夢喻。云何無義凈不凈業愛非愛果差別而生。為除此疑說影像喻。云何無義種種識轉。為除此疑說光影喻。云何無義種種戲論言說而轉。為除此疑說谷向喻。云何無義而有實取諸三摩地所行境轉。為除此疑說水月喻。云何無義有諸菩薩無顛倒心。為辦有情諸利樂事故思受生。為除此疑說變化喻。

釋曰。為此義故於依他起說幻等喻。今當顯示。此中虛妄疑者。謂于虛妄依他起性所有諸疑。為除此疑說幻等喻顯依他起。若實無義云何成境。為治此疑說幻事喻顯依他起。譬如幻象雖無實義而成境界。義亦如是。他復生疑。若無有義即無所緣。諸心心法雲何而轉。為除此疑說陽炎喻顯依他起。此中陽焰譬心心法。水喻于義。譬如陽炎有動搖故。雖無有義而生水覺。諸心心法亦復如是。由動搖故。雖無有義而生義覺。是諸愚夫於此復疑。若無有義諸愛非愛受用差別云何可得。為除此疑說所夢喻顯依他起。如於夢中。雖無實義而見種種愛與非愛。受用差別現前可得。此亦如是。於此復疑。凈不

【現代漢語翻譯】現代漢語譯本：用幻術等比喻來說明自性。爲了消除他人對依他起自性（Paratantra-svabhava，緣起性）的虛妄懷疑。他人又如何對依他起自性產生虛妄懷疑呢？因為他人對此有這樣的懷疑：如果實際上沒有意義，如何能成為所行境界？爲了消除這種懷疑，用幻術的比喻來說明。如果實際上沒有意義，心和心法（Citta-caitta，心所法）如何運轉？爲了消除這種懷疑，用陽焰的比喻來說明。如果實際上沒有意義，如何會有可愛和不可愛受用（Iṣṭāniṣṭa-vedanā，苦樂感受）的差別？爲了消除這種懷疑，用夢境的比喻來說明。如果實際上沒有意義，如何會有清凈和不清凈業（Śubhāśubha-karma，善與不善業）所產生的可愛和不可愛果報的差別？爲了消除這種懷疑，用影像的比喻來說明。如果實際上沒有意義，種種識（Vijñāna，了別作用）如何運轉？爲了消除這種懷疑，用光影的比喻來說明。如果實際上沒有意義，種種戲論言說如何運轉？爲了消除這種懷疑，用山谷迴響的比喻來說明。如果實際上沒有意義，如何會有真實的三摩地（Samādhi，禪定）所行境界的運轉？爲了消除這種懷疑，用水中月亮的比喻來說明。如果實際上沒有意義，如何會有諸菩薩（Bodhisattva，菩提薩埵）以無顛倒心，爲了成辦有情（Sattva，眾生）的各種利益安樂之事而思受生（Punarbhava，再生）？爲了消除這種懷疑，用變化的比喻來說明。

解釋說：爲了這個意義，對於依他起自性用幻術等比喻來說明。現在應當顯示。這裡所說的虛妄懷疑，是指對於虛妄的依他起性所產生的所有懷疑。爲了消除這種懷疑，用幻術等比喻來顯示依他起。如果實際上沒有意義，如何能成為境界？爲了消除這種懷疑，用幻術的比喻來顯示依他起。譬如幻象雖然沒有真實的意義，卻能成為境界，依他起也是這樣。他人又產生懷疑：如果沒有意義，就沒有所緣（Ālambana，對像），那麼諸心和心法如何運轉？爲了消除這種懷疑，用陽焰的比喻來顯示依他起。這裡陽焰比喻心和心法，水比喻意義。譬如陽焰因為動搖的緣故，雖然沒有水，卻產生水的錯覺，諸心和心法也是這樣，由於動搖的緣故，雖然沒有意義，卻產生意義的錯覺。這些愚夫對此又產生懷疑：如果沒有意義，各種可愛和不可愛的受用差別如何能夠得到？爲了消除這種懷疑，用夢境的比喻來顯示依他起。如同在夢中，雖然沒有真實的意義，卻能看到種種可愛和不可愛的受用差別現前可以得到，依他起也是這樣。對此又產生懷疑：清凈和不清凈的業

【English Translation】 English version: The nature is explained through metaphors such as illusion. This is to dispel others' doubts about the illusory nature of Paratantra-svabhava (dependent origination). How do others have illusory doubts about the nature of Paratantra-svabhava? Because they have doubts such as: if there is actually no meaning, how can it become an object of experience? To dispel this doubt, the metaphor of illusion is used. If there is actually no meaning, how do Citta-caitta (mind and mental factors) function? To dispel this doubt, the metaphor of a mirage is used. If there is actually no meaning, how can there be differences in pleasant and unpleasant experiences (Iṣṭāniṣṭa-vedanā, agreeable and disagreeable feelings)? To dispel this doubt, the metaphor of a dream is used. If there is actually no meaning, how can the differences in agreeable and disagreeable consequences arise from pure and impure actions (Śubhāśubha-karma, wholesome and unwholesome actions)? To dispel this doubt, the metaphor of a reflection is used. If there is actually no meaning, how do various Vijñāna (consciousness) function? To dispel this doubt, the metaphor of light and shadow is used. If there is actually no meaning, how do various discursive fabrications and speech function? To dispel this doubt, the metaphor of an echo in a valley is used. If there is actually no meaning, how can there be the functioning of the objects experienced in genuine Samādhi (meditative concentration)? To dispel this doubt, the metaphor of the moon in water is used. If there is actually no meaning, how can Bodhisattvas (enlightenment beings) with non-inverted minds, contemplate and accept rebirth (Punarbhava, re-existence) for the sake of accomplishing the benefit and happiness of sentient beings (Sattva, beings)? To dispel this doubt, the metaphor of transformation is used.

Explanation: For this reason, metaphors such as illusion are used to explain Paratantra-svabhava. Now it should be shown. The illusory doubts mentioned here refer to all the doubts that arise regarding the illusory nature of Paratantra. To dispel these doubts, metaphors such as illusion are used to reveal Paratantra. If there is actually no meaning, how can it become an object? To dispel this doubt, the metaphor of illusion is used to reveal Paratantra. For example, although an illusory elephant has no real meaning, it can become an object of experience; Paratantra is also like this. Others then have the doubt: if there is no meaning, there is no Ālambana (object), then how do Citta and Caitta function? To dispel this doubt, the metaphor of a mirage is used to reveal Paratantra. Here, the mirage is a metaphor for Citta and Caitta, and water is a metaphor for meaning. For example, because a mirage is moving, although there is no water, the illusion of water arises; Citta and Caitta are also like this, because of their movement, although there is no meaning, the illusion of meaning arises. These fools then have the doubt: if there is no meaning, how can the differences in pleasant and unpleasant experiences be obtained? To dispel this doubt, the metaphor of a dream is used to reveal Paratantra. Just as in a dream, although there is no real meaning, one can see various pleasant and unpleasant experiences readily available, Paratantra is also like this. Regarding this, there is further doubt: pure and impure actions

凈業義既實無。愛非愛果義云何起。為除此疑說影像喻顯依他起。譬如影像實無有義。即于本質起影像覺。然影像義無別可得。此亦如是。應知雖無愛與非愛真實果義而現可得。於此復疑。若無有義云何得有種種識轉。為除此疑說光影喻顯依他起。如弄影者有其種種光影可得。雖有多種光影可得。而光影義實無所有。識亦如是。無種種義而有種種義現可得。於此復疑。若無有義。無量品類戲論言說云何而轉。為除此疑說谷響喻顯依他起譬如谷響雖無有義而現可得。戲論言說亦復如是。雖無實義而現可得。於此復疑。若無有義。云何世間定心心法有義可得。由說定心能如實知如實見故。為除此疑說水月喻顯依他起。譬如水月。其義實無。由水潤滑澄清性故而現可得。定心亦爾。所緣境義雖實無有。而現可得。水喻其定。以是潤滑澄清性故。於此復疑。若有情義實無所有。云何證真諸菩薩等。作彼利樂覺慧為先。彼彼趣中攝受自體。為除此疑說變化喻顯依他起。譬如變化。實無有義。由化者力一切事成。非變化義而不可得。應知此中亦復如是。所受自體其義雖無。而有能作一切有情利益安樂。所受自體義現可得。

復有別義世尊意說幻等八喻。今當顯示。此中幻喻為除眼等六種內處。應知顯示眼等六處。譬如幻象。

【現代漢語翻譯】現代漢語譯本：如果凈業的意義實際上並不存在，那麼愛與非愛之果的意義又是如何產生的呢？爲了消除這個疑惑，用影像的比喻來顯示依他起（paratantra-utpāda，指事物依賴於其他條件而生起）。比如影像實際上並沒有實在的意義，卻能從本質上產生影像的覺知。然而，影像的意義並不能獨立獲得。情況也是如此，應當知道，雖然愛與非愛的真實果報的意義並不存在，但卻可以顯現並被感知。對此又產生疑問，如果沒有實在的意義，怎麼會有種種識的運轉呢？爲了消除這個疑惑，用光影的比喻來顯示依他起。就像玩弄光影的人可以得到各種各樣的光影，雖然有多種光影可以得到，但光影的意義實際上什麼也沒有。識也是如此，沒有種種實在的意義，卻能顯現並被感知到種種意義。對此又產生疑問，如果沒有實在的意義，無量品類的戲論言說又是如何運轉的呢？爲了消除這個疑惑，用谷響的比喻來顯示依他起。比如谷響雖然沒有實在的意義，卻可以顯現並被感知。戲論言說也是如此，雖然沒有實在的意義，卻可以顯現並被感知。對此又產生疑問，如果沒有實在的意義，世間禪定（dhyāna）中的心和心法（citta-dharma）的意義又如何能夠獲得呢？因為經典說禪定之心能夠如實地知、如實地見。爲了消除這個疑惑，用水中月亮的比喻來顯示依他起。比如水中的月亮，它的意義實際上並不存在，但由於水的潤滑澄清的性質而顯現並被感知。禪定之心也是如此，所緣境（ālambana）的意義雖然實際上並不存在，卻可以顯現並被感知。水比喻禪定，因為它具有潤滑澄清的性質。對此又產生疑問，如果有情（sattva）的意義實際上並不存在，那麼證悟真理的諸位菩薩（bodhisattva）等，又是如何以利益安樂的覺悟智慧為先導，在各個趣（gati，指輪迴的去處）中攝受自身的呢？爲了消除這個疑惑，用變化的比喻來顯示依他起。比如變化之物，實際上並沒有實在的意義，但由於變化者的力量，一切事情都能成就，而變化之物的意義卻不可或缺。應當知道，這裡的情況也是如此，所受的自體（ātman，指自身）的意義雖然並不存在，卻能夠為一切有情帶來利益和安樂，所受自體的意義可以顯現並被感知。此外，世尊（Bhagavan）還以幻等八個比喻來表達其他含義，現在將要闡述。其中，幻的比喻是爲了去除眼等六種內處（āyatana，指感覺器官），應當知道，這是爲了顯示眼等六處，就像幻象一樣。

【English Translation】 English version: If the meaning of pure karma (śuddha-karma) is truly non-existent, how do the meanings of the fruits of love and non-love arise? To dispel this doubt, the metaphor of an image is used to reveal dependent origination (paratantra-utpāda). For example, an image has no real meaning, yet a perception of the image arises from the essence. However, the meaning of the image cannot be obtained separately. It is the same here. It should be understood that although the real meaning of the fruits of love and non-love does not exist, it can appear and be perceived. Another doubt arises about this: if there is no real meaning, how can there be various transformations of consciousness (vijñāna)? To dispel this doubt, the metaphor of light and shadow is used to reveal dependent origination. Just as a shadow puppeteer can obtain various lights and shadows, although various lights and shadows can be obtained, the meaning of light and shadow is actually non-existent. Consciousness is also like this: without various real meanings, various meanings can appear and be perceived. Another doubt arises about this: if there is no real meaning, how do the countless categories of discursive fabrications (prapañca) and verbal expressions operate? To dispel this doubt, the metaphor of an echo in a valley is used to reveal dependent origination. For example, an echo in a valley, although it has no real meaning, can appear and be perceived. Discursive fabrications and verbal expressions are also like this: although they have no real meaning, they can appear and be perceived. Another doubt arises about this: if there is no real meaning, how can the meanings of mind (citta) and mental factors (citta-dharma) in worldly meditative concentration (dhyāna) be obtained? Because the scriptures say that the mind in meditative concentration can know and see things as they really are. To dispel this doubt, the metaphor of the moon in water is used to reveal dependent origination. For example, the moon in water has no real meaning, but it appears and can be perceived due to the lubricating and clarifying nature of the water. The mind in meditative concentration is also like this: although the meaning of the object of focus (ālambana) does not really exist, it can appear and be perceived. Water is a metaphor for meditative concentration because it has a lubricating and clarifying nature. Another doubt arises about this: if the meaning of sentient beings (sattva) is actually non-existent, how do the bodhisattvas (bodhisattva) and others who have realized the truth, taking enlightened wisdom of benefit and joy as their guide, embrace themselves in various realms (gati)? To dispel this doubt, the metaphor of transformation is used to reveal dependent origination. For example, a transformation has no real meaning, but due to the power of the transformer, all things are accomplished, and the meaning of the transformation is indispensable. It should be understood that the situation here is also like this: although the meaning of the self (ātman) that is received does not exist, it can bring benefit and joy to all sentient beings, and the meaning of the self that is received can appear and be perceived. Furthermore, the Blessed One (Bhagavan) also used eight metaphors, such as illusion, to express other meanings, which will now be explained. Among them, the metaphor of illusion is to remove the six internal sense bases (āyatana), such as the eye. It should be understood that this is to show the six sense bases, such as the eye, are like an illusion.

雖實非有而現可得。說陽炎喻為除器世間。由彼大故。于陽炎中實無有水。動搖力故似水可得。說所夢喻為除色等所受用境。顯如所夢。色等實無而能為因起愛非愛受用差別。說影像喻為除身業果。顯善不善身業為緣。而有餘色影像生起。說谷響喻為除語業果。顯語業因感語業果猶如谷響。意業三種。一非等引地。二等引地。三聞種類。說光影喻為除非等引地諸意業果。顯此意業所得諸果猶如光影。說水月喻為除等引地諸意業果。顯等引地諸意業果猶如水月。說變化喻為除聞種類意業聞種類者。即是聞思之所熏習。此即顯示聞種類意差別而轉猶如變化。

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

釋曰。如是三種自性相法。所說契經悉皆隨順。今當顯示。世尊依何密意于梵問經中說如來不得生死不得涅槃者。問于依他起自性中依遍計所執自性及圓成實自性生死涅槃無差別密意者。答次當廣釋。依他起自性非定生死。由圓成實分成涅槃故。亦非定涅槃。由遍計所執分成生死故。是故不可定說一性。由此自性若得一分余分不異。依此意趣。于彼

【現代漢語翻譯】現代漢語譯本：雖然實際上並不存在，但現在看起來好像可以得到。用陽焰（Mirage）的比喻是爲了去除器世間（Bhajana-loka，指眾生所依賴的物質世界）。因為陽焰的範圍很大，所以在陽焰中實際上沒有水，但由於動搖的力量，看起來好像可以得到水。用夢境的比喻是爲了去除色等所受用的境界。顯示就像夢境一樣，色等實際上不存在，但能作為原因，產生喜愛和不喜愛的受用差別。用影像的比喻是爲了去除身業的果報。顯示善和不善的身業作為緣，而有其他色的影像生起。用谷響的比喻是爲了去除語業的果報。顯示語業的因感得語業的果報，就像山谷的回聲一樣。意業有三種：一、非等引地（Asamapatti-bhumi，指非禪定狀態）；二、等引地（Samapatti-bhumi，指禪定狀態）；三、聞種類（Sruta-jati，指聽聞佛法后產生的意業）。用光影的比喻是爲了去除除非等引地的各種意業果報。顯示這種意業所得到的各種果報就像光影一樣。用水月的比喻是爲了去除等引地的各種意業果報。顯示等引地的各種意業果報就像水中的月亮一樣。用變化的比喻是爲了去除聞種類意業，聞種類指的是通過聽聞和思考所熏習的意業。這顯示了聞種類意的差別而轉變，就像變化一樣。論曰：世尊依據什麼密意，在《梵問經》中說，如來（Tathagata，佛的稱號之一）不得生死，不得涅槃（Nirvana，解脫）？在依他起自性（Paratantra-svabhava，指相互依存的性質）中，依據遍計所執自性（Parikalpita-svabhava，指虛妄分別的性質）和圓成實自性（Parinispanna-svabhava，指圓滿真實的性質），生死和涅槃沒有差別的密意。為什麼呢？因為這個依他起自性，由遍計所執分成生死，由圓成實分成涅槃的緣故。釋曰：像這樣三種自性相的法，所說的契經都完全隨順。現在應當顯示，世尊依據什麼密意在《梵問經》中說如來不得生死不得涅槃。問：在依他起自性中，依據遍計所執自性和圓成實自性，生死和涅槃沒有差別的密意是什麼？答：接下來應當廣泛解釋。依他起自性並非一定是生死，因為由圓成實分成涅槃的緣故。也並非一定是涅槃，因為由遍計所執分成生死的緣故。所以不可定說是一種性質。由此自性如果得到一部分，其餘部分也不會不同。依據這種意趣，在那...

【English Translation】 English version: Although in reality they do not exist, they appear to be obtainable now. The simile of a mirage is used to eliminate the Bhajana-loka (receptacle world, the material world upon which beings depend). Because of its vastness, there is actually no water in a mirage, but due to the force of movement, it appears as if water can be obtained. The simile of a dream is used to eliminate the objects of enjoyment such as form. It shows that, like in a dream, form and so on do not actually exist, but can serve as a cause to give rise to different experiences of like and dislike. The simile of an image is used to eliminate the results of bodily karma. It shows that good and bad bodily karma serve as conditions, and other colored images arise. The simile of an echo is used to eliminate the results of verbal karma. It shows that the cause of verbal karma brings about the result of verbal karma, just like an echo in a valley. There are three types of mental karma: first, the Asamapatti-bhumi (non-meditative state); second, the Samapatti-bhumi (meditative state); and third, the Sruta-jati (the type of mental karma arising from hearing the Dharma). The simile of light and shadow is used to eliminate the results of various mental karmas except those of the non-meditative state. It shows that the various results obtained from this mental karma are like light and shadow. The simile of the moon in water is used to eliminate the results of various mental karmas of the meditative state. It shows that the various results of mental karmas of the meditative state are like the moon in water. The simile of transformation is used to eliminate the mental karma of the Sruta-jati, which refers to mental karma cultivated through hearing and thinking. This shows the differentiation and transformation of the Sruta-jati mind, just like a transformation. The Treatise says: Based on what hidden meaning did the World-Honored One say in the Brahma Question Sutra that the Tathagata (one of the titles of the Buddha) neither attains birth and death nor attains Nirvana (liberation)? Within the Paratantra-svabhava (other-dependent nature), based on the Parikalpita-svabhava (completely imputed nature) and the Parinispanna-svabhava (perfected nature), the hidden meaning is that there is no difference between birth and death and Nirvana. Why? Because this Paratantra-svabhava is divided into birth and death by the Parikalpita-svabhava, and divided into Nirvana by the Parinispanna-svabhava. The Commentary says: The Dharma of these three natures is completely in accordance with the sutras that have been spoken. Now, it should be shown based on what hidden meaning the World-Honored One said in the Brahma Question Sutra that the Tathagata neither attains birth and death nor attains Nirvana. Question: Within the Paratantra-svabhava, based on the Parikalpita-svabhava and the Parinispanna-svabhava, what is the hidden meaning that there is no difference between birth and death and Nirvana? Answer: Next, it should be extensively explained. The Paratantra-svabhava is not necessarily birth and death, because it is divided into Nirvana by the Parinispanna-svabhava. It is also not necessarily Nirvana, because it is divided into birth and death by the Parikalpita-svabhava. Therefore, it cannot be definitively said to be one nature. If one part of this nature is obtained, the remaining part will not be different. Based on this intention, in that...

經中說如來不得生死不得涅槃。

論曰。阿毗達磨大乘經中。薄伽梵說法有三種。一雜染分。二清凈分。三彼二分。依何密意作如是說。于依他起自性中。遍計所執自性是雜染分。圓成實自性是清凈分。即依他起是彼二分。依此密意作如是說。於此義中以何喻顯。以金土藏為喻顯示。譬如世間金土藏中三法可得。一地界二土三金。于地界中土非實有而現可得。金是實有而不可得。火燒煉時土相不現金相顯現。又此地界土顯現時虛妄顯現。金顯現時真實顯現。是故地界是彼二分。識亦如是。無分別智火未燒時。於此識中所有虛妄遍計所執自性顯現。所有真實圓成實自性不顯現。此識若為無分別智火所燒時。於此識中所有真實圓成實自性顯現。所有虛妄遍計所執自性不顯現。是故此虛妄分別識。依他起自性有彼二分。如金土藏中所有地界。

釋曰。阿毗達磨大乘經中。由此密意說有三法。一雜染分。謂遍計所執自性是雜染故。二清凈分。謂圓成實自性是清凈故。三彼二分。謂依他起自性通彼二故。為顯此義以金土藏為其譬喻。此中藏者是彼種子。言地界者。是堅硬性。土之與金是所造色。於此喻中三法可得。謂此藏中先時有土相貌顯現。后時金相方乃可得。為顯金相後方可得。說火燒煉后可得故金真實有。

【現代漢語翻譯】現代漢語譯本：經中說，如來（Tathagata，佛的稱號）既不經歷生死，也不進入涅槃（Nirvana，解脫）。

論中說：在《阿毗達磨大乘經》（Abhidharma Mahayana Sutra）中，薄伽梵（Bhagavan，世尊）說法有三種：一是雜染分，二是清凈分，三是彼二分。這是依據什麼密意而說的呢？

在依他起自性（paratantra-svabhava，緣起性）中，遍計所執自性（parikalpita-svabhava，虛妄分別性）是雜染分，圓成實自性（parinispanna-svabhava，真實圓滿性）是清凈分，而依他起自性本身則是彼二分。這是依據這樣的密意而說的。用什麼比喻可以顯示這個意義呢？

可以用金土藏的比喻來顯示。譬如世間金土藏中，有三種法可以得到：一是地界（dhatu，地大），二是土，三是金。在地界中，土並非真實存在，但卻顯現可得；金是真實存在，但卻不可得。當用火燒煉時，土的相貌不再顯現，而金的相貌則顯現出來。而且，當地界顯現出土的相貌時，這是一種虛妄的顯現；當金顯現時，這是一種真實的顯現。所以，地界是彼二分。識（vijnana，意識）也是如此。當無分別智（nirvikalpa-jnana，無分別智慧）之火尚未燒煉時，在這個識中，所有虛妄的遍計所執自性顯現出來，而所有真實的圓成實自性則不顯現。如果這個識被無分別智之火所燒煉時，在這個識中，所有真實的圓成實自性顯現出來，而所有虛妄的遍計所執自性則不顯現。所以，這個虛妄分別識，也就是依他起自性，具有彼二分，就像金土藏中的地界一樣。

解釋說：在《阿毗達磨大乘經》中，就是依據這樣的密意，說有三種法：一是雜染分，因為遍計所執自性是雜染的緣故；二是清凈分，因為圓成實自性是清凈的緣故；三是彼二分，因為依他起自性同時具有彼二者的緣故。爲了顯示這個意義，用金土藏作為譬喻。這裡所說的『藏』，是指種子。所說的『地界』，是指堅硬的性質。土和金是所造的色法（rupa，物質現象）。在這個比喻中，有三種法可以得到：就是說，在這個藏中，先是土的相貌顯現，然後金的相貌才能夠得到。爲了顯示金的相貌是後來才能夠得到的，所以說經過火燒煉后才能夠得到，因此金是真實存在的。

【English Translation】 English version: The sutra says that the Tathagata (Tathagata, title of the Buddha) neither undergoes birth and death nor enters Nirvana (Nirvana, liberation).

The treatise says: In the Abhidharma Mahayana Sutra (Abhidharma Mahayana Sutra), the Bhagavan (Bhagavan, the World-Honored One) speaks of three aspects: one is the impure aspect, the second is the pure aspect, and the third is both aspects. Based on what hidden meaning is this said?

In the dependent nature (paratantra-svabhava, the nature of dependent origination), the imagined nature (parikalpita-svabhava, the nature of false discrimination) is the impure aspect, the perfectly accomplished nature (parinispanna-svabhava, the nature of true perfection) is the pure aspect, and the dependent nature itself is both aspects. This is said based on this hidden meaning. What metaphor can be used to illustrate this meaning?

The metaphor of a gold and earth mine can be used to illustrate this. For example, in a gold and earth mine in the world, three dharmas can be obtained: one is the earth element (dhatu, earth element), the second is earth, and the third is gold. In the earth element, earth is not truly existent, but it appears to be obtainable; gold is truly existent, but it is not obtainable. When burned with fire, the appearance of earth no longer appears, but the appearance of gold appears. Moreover, when the earth element manifests the appearance of earth, it is a false manifestation; when gold appears, it is a true manifestation. Therefore, the earth element is both aspects. Consciousness (vijnana, consciousness) is also like this. When the fire of non-discriminating wisdom (nirvikalpa-jnana, non-discriminating wisdom) has not yet burned, in this consciousness, all false imagined natures appear, while all true perfectly accomplished natures do not appear. If this consciousness is burned by the fire of non-discriminating wisdom, in this consciousness, all true perfectly accomplished natures appear, while all false imagined natures do not appear. Therefore, this false discriminating consciousness, which is the dependent nature, has both aspects, just like the earth element in a gold and earth mine.

The explanation says: In the Abhidharma Mahayana Sutra, it is based on this hidden meaning that it is said that there are three dharmas: one is the impure aspect, because the imagined nature is impure; the second is the pure aspect, because the perfectly accomplished nature is pure; and the third is both aspects, because the dependent nature has both of them. To illustrate this meaning, the gold and earth mine is used as a metaphor. The 'mine' here refers to the seed. The 'earth element' refers to the nature of hardness. Earth and gold are created forms (rupa, material phenomena). In this metaphor, three dharmas can be obtained: that is, in this mine, first the appearance of earth appears, and then the appearance of gold can be obtained. To show that the appearance of gold can only be obtained later, it is said that it can only be obtained after being burned by fire, so gold is truly existent.

論曰。世尊有處說一切法常。有處說一切法無常。有處說一切法非常非無常。依何密意作如是說。謂依他起自性。由圓成實性分是常。由遍計所執性分是無常。由彼二分非常非無常。依此密意作如是說。如常無常無二。如是苦樂無二。凈不凈無二。空不空無二。我無我無二。寂靜不寂靜無二。有自性無自性無二。生不生無二。滅不滅無二。本來寂靜非本來寂靜無二。自性涅槃非自性涅槃無二。生死涅槃無二亦爾。如是等差別一切諸佛密意語言。由三自性應隨決了。如前說常無常等門。此中有多頌。

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

釋曰。伽他義中如法實不有如現非一種者。如其次第釋非法非非法因緣。由實不有故非法。由現非一種故非非法。以非法非非法故說無二義。依一分者。謂依一邊。開顯者。說示也。或有或非有者。或是有性或是無性。依二分說言非有非非有者。取依他起具二分性。說為非有及非非有。如顯現非有

【現代漢語翻譯】現代漢語譯本：論曰：世尊在有些地方說一切法是常（nitya，永恒的），有些地方說一切法是無常（anitya，變遷的），有些地方說一切法既非常也非無常。這是依據什麼密意而這樣說的呢？這是依據依他起自性（paratantra-svabhava，緣起性）來說的。從圓成實性（parinispanna-svabhava，圓滿成就的自性）的層面來說，法是常；從遍計所執性（parikalpita-svabhava，虛妄分別的自性）的層面來說，法是無常；從這兩個層面來說，法既非常也非無常。就是依據這個密意而這樣說的。如同常與無常是無二（advaya，不二）的，苦與樂也是無二的，凈與不凈是無二的，空與不空是無二的，我與無我是無二的，寂靜與不寂靜是無二的，有自性與無自性是無二的，生與不生是無二的，滅與不滅是無二的，本來寂靜與非本來寂靜是無二的，自性涅槃與非自性涅槃是無二的，生死與涅槃也是無二的。像這樣的種種差別，一切諸佛的密意語言，都應該通過三種自性（trisvabhava，三自性）來決斷了解。如同前面所說的常與無常等法門。這裡有很多頌。『如法實不有，如現非一種，非法非非法，故說無二義。依一分開顯，或有或非有，依二分說言，非有非非有。如顯現非有，是故說為無，由如是顯現，是故說為有。自然自體無，自性不堅住，如執取不有，故許無自性。由無性故成，後後所依止，無生滅本寂，自性般涅槃。』釋曰：伽他（gatha，偈頌）的意義中，『如法實不有，如現非一種』，是依次解釋非法（asat，非有）和非非法（na asat，非非有）的因緣。因為實際上不存在，所以是非法；因為顯現不是單一的，所以是非非法。因為是非法和非非法，所以說是無二的意義。『依一分』，是指依靠一邊。『開顯』，是說示的意思。『或有或非有』，或者是有自性，或者是無自性。『依二分說言非有非非有』，是取依他起性（paratantra，依他起）具有兩種分位的性質，說為非有以及非非有。『如顯現非有』

【English Translation】 English version: Treatise: The World-Honored One (Bhagavan) in some places says that all dharmas (phenomena, teachings) are permanent (nitya), in some places says that all dharmas are impermanent (anitya), and in some places says that all dharmas are neither permanent nor impermanent. Based on what hidden meaning (abhipraya) are such statements made? It is based on the dependent nature (paratantra-svabhava). From the aspect of the perfected nature (parinispanna-svabhava), dharmas are permanent; from the aspect of the imputed nature (parikalpita-svabhava), dharmas are impermanent; from these two aspects, dharmas are neither permanent nor impermanent. It is based on this hidden meaning that such statements are made. Just as permanence and impermanence are non-dual (advaya), so too are suffering and pleasure non-dual, purity and impurity are non-dual, emptiness and non-emptiness are non-dual, self and non-self are non-dual, tranquility and non-tranquility are non-dual, having inherent existence and lacking inherent existence are non-dual, arising and non-arising are non-dual, ceasing and non-ceasing are non-dual, originally tranquil and not originally tranquil are non-dual, self-nature nirvana (parinirvana) and non-self-nature nirvana are non-dual, and samsara (birth and death) and nirvana are also non-dual. Such distinctions and all the hidden meanings in the words of all Buddhas should be understood through the three natures (trisvabhava). This is like the teaching of permanence and impermanence mentioned earlier. Here, there are many verses (gatha). 'As dharma (phenomena, teachings) is not truly existent, as appearance is not singular, Neither non-existent nor non-non-existent, therefore it is said to be of non-dual meaning. Relying on one aspect to reveal, either existent or non-existent, Relying on two aspects to speak of, neither existent nor non-non-existent. As what appears is non-existent, therefore it is said to be without, Because of such appearance, therefore it is said to be with. Naturally, the self is without, self-nature is not firm and abiding, As grasping is non-existent, therefore it is admitted to be without self-nature. Because of no-nature, it becomes the basis of subsequent dependencies, Without arising or ceasing, fundamentally tranquil, self-nature parinirvana.' Explanation: In the meaning of the verses (gatha), 'As dharma is not truly existent, as appearance is not singular,' explains the causes and conditions of non-existence (asat) and non-non-existence (na asat) in sequence. Because it is not truly existent, it is non-existent; because the appearance is not singular, it is non-non-existent. Because it is non-existent and non-non-existent, it is said to be of non-dual meaning. 'Relying on one aspect' refers to relying on one side. 'To reveal' means to show or indicate. 'Either existent or non-existent' means either having inherent existence or lacking inherent existence. 'Relying on two aspects to speak of neither existent nor non-non-existent' refers to taking the dependent nature (paratantra) as having the nature of two aspects, saying it is neither existent nor non-non-existent. 'As what appears is non-existent'

者。如現所得不如是有。是故說為無者。由此義故說之為無。由如是顯現者。由唯似有相貌顯現。是故說為有者。即由此義說之為有。說一切法無自性意。今當顯示。自然無者。由一切法無離眾緣自然有性。是名一種無自性意。自體無者。由法滅已不復更生故無自性。此復一種無自性意自性不堅住者。由法才生一剎那后無力能住故無自性。如是諸法無自性理與聲聞共。如執取不有故許無自性者。此無自性不共聲聞。以如愚夫所取。遍計所執自性不如是有。由此意故依大乘理。說一切法皆無自性。由無性故成者。由一切法無自性故。無生滅等皆得成就。所以者何。由無自性故無有生。由無生故亦無有滅。無生滅故本來寂靜。本寂靜故自性涅槃。後後所依止者。是後後因此而得有義。

論曰。復有四種意趣四種秘密。一切佛言應隨決了。四意趣者。一平等意趣。謂如說言我昔曾於彼時彼分。即名勝觀正等覺者。二別時意趣。謂如說言若誦多寶如來名者。便於無上正等菩提已得決定。又如說言由唯發願便得往生極樂世界。三別義意趣。謂如說言若已逢事爾所殑伽河沙等佛。于大乘法方能解義。四補特伽羅意樂意趣。謂如為一補特伽羅先贊佈施后還毀呰。如於佈施。如是尸羅及一分修當知亦爾。如是名為四種意趣。四秘

【現代漢語翻譯】現代漢語譯本：『無』是指，如果現在所得到的（認知）與實際情況不符。因此，稱之為『無』。由於這個原因，才說它是『無』。而『有』是指，事物僅僅以一種『似乎存在』的相貌顯現。因此，稱之為『有』。正是由於這個原因，才說它是『有』。現在將要闡釋一切法無自性的含義。第一種無自性意是『自然無』，因為一切法沒有脫離各種因緣而自然存在的自性。第二種無自性意是『自體無』，因為法一旦滅亡，就不會再次產生，所以沒有自性。第三種無自性意是『自性不堅住』，因為法在產生后的一個剎那，就沒有力量繼續存在，所以沒有自性。這些法無自性的道理與聲聞乘相同。但如果認為『因為執取不存在的事物，所以允許無自性』，這種無自性與聲聞乘不同。因為凡夫所執取的遍計所執自性並非真實存在。因此，依據大乘的道理，說一切法皆無自性。由於無自性，所以才能成就。因為一切法無自性，所以無生滅等現象才能成立。為什麼呢？因為無自性，所以沒有產生。因為沒有產生，所以也沒有滅亡。沒有生滅，所以本來就是寂靜的。本來寂靜，其自性就是涅槃。『後後所依止』是指，後面的事物是依靠前面的事物而存在的。論曰：還有四種意趣和四種秘密，一切佛的言教都應該依此來理解。四種意趣是：第一，平等意趣。例如，佛說：『我過去曾在某個時候、某個地方，名為勝觀正等覺者』（勝觀正等覺者(Śreṣṭhadarśana-samyaksaṃbuddha)：過去佛的名號）。第二，別時意趣。例如，佛說：『如果有人誦持多寶如來（Prabhūtaratna）的名號，那麼他對於無上正等菩提就已經得到了決定』。又如說：『僅僅通過發願，就可以往生極樂世界』。第三，別義意趣。例如，佛說：『如果已經供養過如殑伽河沙（Gaṅgā）一樣多的佛，才能理解大乘佛法的含義』。第四，補特伽羅意樂意趣（Pudgala：人）。例如，爲了某一個補特伽羅（Pudgala），先讚揚佈施，然後又加以譭謗。就像對待佈施一樣，對於持戒和一部分禪修，也應該這樣理解。以上就是四種意趣。四種秘密。

【English Translation】 English version: 'Non-existence' refers to a situation where the currently obtained (cognition) does not match the actual reality. Therefore, it is called 'non-existence.' It is for this reason that it is said to be 'non-existent.' 'Existence' refers to things appearing only with a 'seemingly existent' appearance. Therefore, it is called 'existence.' It is precisely for this reason that it is said to be 'existent.' Now, the meaning of all dharmas being without self-nature will be explained. The first type of non-self-nature meaning is 'naturally without,' because all dharmas do not have a self-nature that exists naturally apart from various conditions. The second type of non-self-nature meaning is 'self-entity without,' because once a dharma has ceased, it will not arise again, so it has no self-nature. The third type of non-self-nature meaning is 'self-nature not firmly abiding,' because after a dharma arises for a moment, it has no power to continue existing, so it has no self-nature. These principles of dharmas being without self-nature are shared with the Śrāvakayāna (Śrāvakayāna: Hearer Vehicle). However, if it is thought that 'because grasping onto non-existent things, non-self-nature is allowed,' this non-self-nature is different from the Śrāvakayāna. Because the imputed self-nature grasped by ordinary people does not truly exist. Therefore, according to the principles of the Mahāyāna (Mahāyāna: Great Vehicle), it is said that all dharmas are without self-nature. Because of being without self-nature, accomplishment is possible. Because all dharmas are without self-nature, the phenomena of arising and ceasing, etc., can be established. Why? Because without self-nature, there is no arising. Because there is no arising, there is also no ceasing. Without arising and ceasing, it is originally tranquil. Being originally tranquil, its self-nature is Nirvāṇa (Nirvāṇa: cessation of suffering). 'Subsequent reliance' refers to the meaning that later things exist relying on earlier things. The treatise says: There are also four intentions and four secrets, and all the Buddha's teachings should be understood accordingly. The four intentions are: first, the intention of equality. For example, the Buddha said: 'In the past, at a certain time and place, I was named Śreṣṭhadarśana-samyaksaṃbuddha (Śreṣṭhadarśana-samyaksaṃbuddha: Name of a past Buddha).' Second, the intention of different times. For example, the Buddha said: 'If someone recites the name of Tathāgata Prabhūtaratna (Prabhūtaratna: Many Treasures Thus Come One), then they have already obtained certainty regarding unsurpassed complete and perfect enlightenment.' Also, it is said: 'Merely by making vows, one can be reborn in the Pure Land of Sukhāvatī (Sukhāvatī: Land of Bliss).' Third, the intention of different meanings. For example, the Buddha said: 'If one has made offerings to as many Buddhas as there are sands in the Gaṅgā River (Gaṅgā: Ganges), then one can understand the meaning of the Mahāyāna Dharma.' Fourth, the intention of the inclination of the Pudgala (Pudgala: Person). For example, for a certain Pudgala (Pudgala), first praising generosity and then criticizing it. Just as with generosity, it should be understood in the same way with regard to moral discipline and a portion of meditation. The above are the four intentions. The four secrets.

密者。一令入秘密。謂聲聞乘中或大乘中。依世俗諦理說有補特伽羅。及有諸法自性差別。二相秘密。謂於是處說諸法相顯三自性三對治秘密。謂於是處說行對治八萬四千四轉變秘密。謂於是處以其別義。諸言諸字即顯別義。如有頌言。

覺不堅為堅　　善住于顛倒　極煩惱所惱　　得最上菩提

釋曰。意趣秘密有差別者。謂佛世尊先緣此事後為他說。是名意趣。由此決定令入聖教。是名秘密。平等意趣者。謂如有人取相似法說如是言。彼即是我。世尊亦爾。平等法身置在心中。說言我昔曾於彼等。非彼昔時毗缽尸佛。即是今日釋迦牟尼。依平等義所起意趣作如是說。別時意趣者。謂此意趣令懶惰者。由彼彼因於彼彼法精勤修習。彼彼善根皆得增長。此中意趣顯誦多寶如來名因。是升進因。非唯誦名。便於無上正等菩提已得決定。如有說言由一金錢得千金錢。豈於一日意在別時。由一金錢是得千因故作此說。此亦如是。由唯發願便得往生極樂世界。當知亦爾。別義意趣中。于大乘法方能解義者。謂於三種自性義理自證其相。若但解了隨名言義是佛意者。愚夫於此亦應解了。故知此中言解義者。意在證解。要由過去逢事多佛。補特伽羅意樂意趣者。謂如為一先贊佈施后還毀呰。此中意者。先多慳吝為贊佈施

【現代漢語翻譯】現代漢語譯本：秘密有四種：第一種是引入秘密，指的是在聲聞乘或大乘中，依據世俗諦的道理，說有補特伽羅（pudgalas，補特伽羅，意為『人』或『個體』），以及諸法自性的差別。第二種是相秘密，指的是在某個地方宣說諸法的相，顯現三種自性（遍計所執性、依他起性、圓成實性）和三種對治（聞、思、修）。第三種是對治秘密，指的是在某個地方宣說修行對治八萬四千法門和四種轉變。第四種是別義秘密，指的是在某個地方，用特殊的含義，使每個言語和文字都顯示出特殊的意義。例如有一首偈頌說：『覺悟到不堅固的為堅固，善於安住在顛倒之中，被極度的煩惱所惱亂，卻能獲得最上的菩提。』解釋說：意趣秘密有差別，指的是佛世尊先因為這件事，然後才為他人宣說。這叫做意趣。由此決定使人進入聖教，這叫做秘密。平等意趣指的是，比如有人取相似的法，說這樣的話：『他就是我。』世尊也是這樣，將平等的法身放在心中，說『我過去曾經在他們之中。』並非過去的毗缽尸佛（Vipashyin，過去七佛之一）就是今天的釋迦牟尼（Shakyamuni，釋迦牟尼佛），而是依據平等的意義所產生的意趣而這樣說。別時意趣指的是，這種意趣使懶惰的人，由於種種原因，對種種法精勤地修習，使種種善根都得以增長。這裡意趣顯示誦持多寶如來（Prabhutaratna，多寶如來）的名號是增進的原因，是提升的原因，並非僅僅誦唸名號，就能在無上正等菩提上得到決定。比如有人說，『用一個金錢可以得到一千個金錢。』難道在一天之內就能實現嗎？意在別時，因為一個金錢是得到一千個金錢的原因，所以這樣說。這裡也是這樣，僅僅因為發願就能往生極樂世界，應當知道也是這個道理。別義意趣中，只有在大乘法中才能理解其意義，指的是對於三種自性的義理，親自證悟其相。如果僅僅理解隨順名言的意義就是佛的意趣，那麼愚夫也應該能夠理解。所以要知道這裡所說的理解意義，意在證悟理解。需要過去曾經侍奉過很多佛。補特伽羅的意樂意趣指的是，比如爲了一個人，先讚歎佈施，然後又詆譭佈施。這裡的意圖是，因為他過去非常慳吝，所以先讚歎佈施。

【English Translation】 English version: There are four kinds of secrets: First, the secret of introduction, which refers to, in the Śrāvakayāna or Mahāyāna, based on the principle of conventional truth, saying that there are pudgalas (pudgalas, meaning 'persons' or 'individuals'), and the differences in the self-nature of all dharmas. Second, the secret of characteristics, which refers to the place where the characteristics of all dharmas are proclaimed, revealing the three self-natures (parikalpita, paratantra, parinispanna) and the three antidotes (hearing, thinking, and meditation). Third, the secret of antidotes, which refers to the place where the practice of the eighty-four thousand dharma doors and the four transformations are proclaimed. Fourth, the secret of distinct meanings, which refers to the place where, with special meanings, each word and character reveals a special meaning. For example, there is a verse that says: 'Awakening to the impermanent as permanent, dwelling well in the inverted, tormented by extreme afflictions, yet attaining the supreme Bodhi.' It is explained that the secret of intentionality has differences, which refers to the fact that the World Honored One first did this, and then proclaimed it to others. This is called intentionality. By this, it is determined to lead people into the holy teachings, which is called a secret. The intentionality of equality refers to, for example, someone taking a similar dharma and saying, 'He is me.' The World Honored One is also like this, placing the equal Dharmakāya in the heart, and saying, 'I was once among them.' It is not that the past Vipashyin Buddha (Vipashyin, one of the past seven Buddhas) is the present Śākyamuni Buddha (Shakyamuni, Shakyamuni Buddha), but it is said according to the intentionality arising from the meaning of equality. The intentionality of different times refers to the fact that this intentionality causes lazy people, due to various reasons, to diligently practice various dharmas, so that various good roots can be increased. Here, the intentionality shows that reciting the name of Prabhutaratna Tathagata (Prabhutaratna, Prabhutaratna Tathagata) is the cause of advancement, it is the cause of promotion, it is not just reciting the name, you can get the decision on the supreme Bodhi. For example, someone said, 'With one gold coin, you can get a thousand gold coins.' Can it be realized in one day? The intention is at a different time, because one gold coin is the cause of getting a thousand gold coins, so it is said. It is also like this here, just because of making a vow, you can be reborn in the Pure Land of Ultimate Bliss, you should know that it is also this principle. In the intentionality of distinct meanings, only in the Mahāyāna dharma can its meaning be understood, which refers to personally realizing the characteristics of the meaning of the three self-natures. If only understanding the meaning that follows the name and words is the Buddha's intention, then fools should also be able to understand it. So you need to know that the meaning of understanding the meaning here is to realize understanding. It is necessary to have served many Buddhas in the past. The intentionality of the pudgala's intention refers to, for example, for one person, first praising generosity, and then slandering generosity. The intention here is that because he was very stingy in the past, he first praised generosity.

。后樂行施。還復毀呰令修勝行。若無此意。於一施中先贊后毀。則成相違。由有此意贊毀應理。于尸羅等當知亦爾。一分修者。謂世間修。令入秘密者。謂若是處依世俗諦理。說有補特伽羅及一切法自性差別。為令有情入佛聖教。是故說名令入秘密。相秘密者。謂于宣說諸法相中說三自性。對治秘密者。謂於是處宣說有情諸行對治。為欲安立有情煩惱行對治故。轉變秘密者。謂於是處以說余義。諸言諸字轉顯余義。于伽他中。覺不堅為堅者。不堅謂定由不剛強馳散難調故名不堅。即於此中起尊重覺。名覺為堅。善住于顛倒者。是于顛倒能顛倒中善安住義。于無常等謂是常等。名為顛倒。于無常等謂無常等。是能顛倒。是於此中善安住義。極煩惱所惱者。精進劬勞名為煩惱。為眾生故長時劬勞精進所惱。如有誦言。處生死久惱。但由於大悲。如是等。得最上菩提者。其義易了。

論曰。若有欲造大乘法釋。略由三相應造其釋。一者由說緣起。二者由說從緣所生法相。三者由說語義。

釋曰。由此三相隨其所應。應造一切大乘法釋。

論曰。此中說緣起者。如說。

言熏習所生　　諸法此從彼　異熟與轉識　　更互為緣生

釋曰。言熏習所生諸法者。由外分別熏習在阿賴耶識中。以此熏

【現代漢語翻譯】現代漢語譯本：之後又樂於施行佈施，卻又反過來貶低，是爲了讓他人修習更殊勝的善行。如果不是這個意圖，對於同一佈施，先讚歎后貶低，就會造成自相矛盾。因為有這個意圖，所以讚歎和貶低都是合理的。對於持戒等其他善行，也應當知道是同樣的道理。一部分修習者，指的是世間的修習。使之進入秘密，指的是在依據世俗諦的道理，說有補特伽羅（pudgala，補特伽羅，意為『人』或『有情』）以及一切法自性差別的地方，爲了使有情眾生進入佛陀的聖教，所以稱為使之進入秘密。相秘密，指的是在宣說諸法體相中，宣說三自性。對治秘密，指的是在宣說有情眾生諸種行為的對治方法的地方，爲了安立有情眾生煩惱行為的對治。轉變秘密，指的是在通過說其他含義，用各種言語和文字來轉變顯現其他含義的地方。在伽陀（gatha，偈頌）中，認為不堅固為堅固，不堅固指的是禪定由於不剛強、容易散亂、難以調伏，所以稱為不堅固。就在這不堅固中生起尊重之覺，稱為覺為堅固。善於安住于顛倒，是指對於顛倒和能夠顛倒的事物，能夠善於安住。認為無常等是常等，稱為顛倒。認為無常等是無常等，是能夠顛倒。就是對於這些能夠善於安住。被極度煩惱所惱，精進勤勞稱為煩惱。爲了眾生的緣故，長時間勤勞精進所惱。如有經文誦到，『處於生死中長久被惱，但由於大悲心』，像這樣等等。獲得最上菩提，其含義容易理解。論曰：如果有想要造作大乘佛法的解釋，大概由三種相應來造作解釋。第一是通過解說緣起，第二是通過解說從緣所生的法相，第三是通過解說語義。釋曰：由此三種體相，根據情況的需要，應當造作一切大乘佛法的解釋。論曰：這裡所說的緣起，就像經文所說：『言語熏習所生，諸法從此生彼；異熟與轉識，更互為緣生。』釋曰：言語熏習所生諸法，指的是由外在分別的熏習在阿賴耶識（ālayavijñāna，阿賴耶識，意為『藏識』）中，以此熏習

【English Translation】 English version: Afterwards, one delights in giving alms, yet turns around and disparages it, in order to make others cultivate superior virtuous conduct. If this is not the intention, then praising and disparaging the same alms would create a contradiction. Because there is this intention, praising and disparaging are both reasonable. One should also know that the same principle applies to upholding precepts and other virtuous conduct. A portion of cultivators refers to worldly cultivation. Causing them to enter the secret refers to, in places where the principle of conventional truth is relied upon, saying that there are pudgalas (pudgala, meaning 'person' or 'sentient being') and differences in the self-nature of all dharmas, in order to cause sentient beings to enter the Buddha's holy teachings, hence it is called causing them to enter the secret. The secret of characteristics refers to, in explaining the characteristics of all dharmas, explaining the three self-natures. The secret of antidotes refers to, in places where the antidotes to sentient beings' actions are explained, in order to establish the antidotes to sentient beings' afflictive actions. The secret of transformation refers to, in places where other meanings are explained, using various words and letters to transform and reveal other meanings. In the gathas (gatha, verses), considering the impermanent as permanent, impermanent refers to samadhi being called impermanent because it is not strong, easily scattered, and difficult to tame. Right in this impermanence, arising a sense of respect is called considering awareness as permanent. Being skilled at abiding in inversion means being skilled at abiding in inversion and things that can invert. Considering impermanence, etc., as permanence, etc., is called inversion. Considering impermanence, etc., as impermanence, etc., is being able to invert. It is being skilled at abiding in these things. Being afflicted by extreme afflictions, diligent effort is called affliction. For the sake of sentient beings, being afflicted by prolonged diligent effort. As in the sutras, 'Being afflicted for a long time in samsara, but due to great compassion,' and so on. Obtaining supreme Bodhi, its meaning is easily understood. The Treatise says: If one wishes to create an explanation of the Mahayana Dharma, one should create the explanation roughly through three correspondences. First, by explaining dependent origination; second, by explaining the characteristics of dharmas arising from dependent origination; and third, by explaining the meaning of the words. The Explanation says: With these three characteristics, according to the situation, one should create explanations of all Mahayana Dharmas. The Treatise says: Here, the dependent origination that is spoken of is like what is said: 『The dharmas born from the perfuming of speech, these arise from those; maturation and consciousness, arise as mutual causes.』 The Explanation says: The dharmas born from the perfuming of speech refers to the perfuming of external discriminations in the ālayavijñāna (ālayavijñāna, meaning 'store consciousness'), with this perfuming

習為因一切法生。即是轉識自性。此從彼者。此分別熏習用彼諸法為因。此即顯示阿賴耶識。與彼轉識更互為因。

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

從有相有見　　應知彼三相

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

依他所執無　　成實于中有　故得及不得　　其中二平等

釋曰。彼轉識相法有相有見識為自性者。謂彼識有相有見以為其體。又即彼相有其三種依處為相者。謂依他起相。由此所說三種自性顯示彼相。于伽他中即顯此義。從有相有見應知彼三相者。如釋顯示。由此二種非有及有非得及得未見已見真者同時者。遍計所執及圓成實名為二種。如是二種。第一非有。第二是有。未見真者。得遍計所執不得圓成實。已見真者。即此剎那得圓成實。不得遍計所執。于伽他中即顯此義。謂依他所執無等平等者。謂一剎那。其中者。謂依他起中。二者。謂未見真者及已見真者。故者是由此因義。謂于

【現代漢語翻譯】現代漢語譯本：習氣作為因，一切法由此而生，這就是轉識的自性。這是從彼（阿賴耶識）而來，這種分別熏習以彼諸法為因。這顯示了阿賴耶識與彼轉識相互為因。

論曰：再次，彼轉識的相法，以有相、有見的識為自性。並且，彼以依處為相，遍計所執為相，法性為相。由此顯示了三種自性的相。如經文所說：

『從有相有見，應知彼三相。』

再次，應如何解釋彼相？即遍計所執相，在依他起相中實際上是不存在的；圓成實相在其中是真實存在的。因此，這兩種相，非有和有，非得和得，未見和已見，對於證悟真理的人來說是同時的。也就是說，在依他起自性中，因為沒有遍計所執，所以有圓成實。在這種轉變的時候，如果得到了彼（遍計所執），就不能得到此（圓成實）；如果得到了此，就不能得到彼。如經文所說：

『依他所執無，成實于中有；故得及不得，其中二平等。』

釋曰：彼轉識相法以有相有見識為自性，是指彼識以有相、有見作為其本體。並且，彼相有三種依處作為相，即依他起相。由此所說的三種自性顯示了彼相。在伽陀（gatha）中就顯示了這個意義。『從有相有見應知彼三相』，如解釋所顯示。由此二種非有及有，非得及得，未見已見真者同時，遍計所執和圓成實被稱為兩種。這兩種，第一種是不存在的，第二種是存在的。未見真理的人，得到遍計所執，得不到圓成實；已見真理的人，就在這個剎那得到圓成實，得不到遍計所執。在伽陀中就顯示了這個意義。『謂依他所執無等平等』，是指一剎那。其中，是指依他起中。二，是指未見真理的人和已見真理的人。故，是由此原因的意思。也就是說，在

【English Translation】 English version: Habitual energy (習) is the cause from which all dharmas arise. This is the self-nature of the transforming consciousness (轉識). This arises from that (Alaya consciousness), this discriminative perfuming takes those dharmas as its cause. This shows that the Alaya consciousness (阿賴耶識) and the transforming consciousness are mutually causes for each other.

Treatise says: Furthermore, the characteristic dharma of that transforming consciousness has the nature of consciousness with an image and a perception. Moreover, it takes the dependent base as its characteristic, the completely imagined as its characteristic, and the suchness as its characteristic. From this, the characteristics of the three self-natures are shown. As it is said:

'From having an image and having perception, one should know those three characteristics.'

Furthermore, how should one explain those characteristics? That is, the characteristic of the completely imagined (遍計所執相) is actually non-existent in the characteristic of the dependent arising (依他起相); the perfected reality (圓成實相) is actually existent within it. Therefore, these two kinds of characteristics, non-existence and existence, non-attainment and attainment, unseen and seen, are simultaneous for those who have realized the truth. That is to say, in the self-nature of dependent arising, because there is no completely imagined, there is perfected reality. At the time of this transformation, if one attains that (completely imagined), one cannot attain this (perfected reality); if one attains this, one cannot attain that. As it is said:

'The dependently arisen is without the completely imagined, the perfected reality is within it; therefore, attainment and non-attainment, within it, the two are equal.'

Explanation says: The characteristic dharma of that transforming consciousness has the nature of consciousness with an image and a perception, meaning that that consciousness takes having an image and having perception as its substance. Moreover, that characteristic has three kinds of dependent bases as its characteristic, that is, the characteristic of dependent arising. The three self-natures spoken of here show that characteristic. In the gatha (伽他), this meaning is shown. 'From having an image and having perception, one should know those three characteristics,' as the explanation shows. Therefore, these two kinds, non-existence and existence, non-attainment and attainment, unseen and seen, are simultaneous for those who have realized the truth. The completely imagined and the perfected reality are called two kinds. These two kinds, the first is non-existent, the second is existent. Those who have not seen the truth attain the completely imagined and do not attain the perfected reality; those who have seen the truth, in that instant, attain the perfected reality and do not attain the completely imagined. In the gatha, this meaning is shown. 'Meaning the dependently arisen is without, etc., equal,' refers to one instant. Within it, refers to within the dependent arising. Two, refers to those who have not seen the truth and those who have seen the truth. Therefore, is the meaning of 'because of this reason.' That is to say, in

依他起中。由遍計所執無故。及由圓成實有故。又諸愚夫顛倒執故如是見轉。若諸聖者由正見故如是見轉。

論曰。說語義者謂先說初句。后以余句分別顯示。或由德處。或由義處。

釋曰。由說語義如所造釋。今當顯示或攝其德或攝其義。

論曰。由德處者。謂說佛功德最清凈覺。不二現行趣無相法。住于佛住。逮得一切佛平等性。到無障處。不可轉法。所行無礙。其所安立不可思議。游於三世平等法性。其身流佈一切世界。於一切法智無疑滯。於一切行成就大覺。于諸法智無有疑惑。凡所現身不可分別。一切菩薩等所求智。得佛無二住勝彼岸。不相間雜如來解脫妙智究竟。證無中邊佛地平等。極於法界。盡虛空性。窮未來際。最清凈覺者。應知此句。由所餘句分別顯示。如是乃成善說。法性最清凈覺者。謂佛世尊最清凈覺。應知是佛二十一種功德所攝。謂于所知一向無障轉功德。于有無無二相。真如最勝清凈能入功德。無功用佛事不休息住功德。於法身中所依意樂作業無差別功德。修一切障對治功德。降伏一切外道功德。生在世間不為世法所礙功德。安立正法功德。授記功德。於一切世界示現受用變化身功德。斷疑功德。令入種種行功德。當來法生妙智功德。如其勝解示現功德。無量所依調伏

【現代漢語翻譯】現代漢語譯本：在依他起性中，由於遍計所執性是無緣無故的，以及由於圓成實性是真實存在的，又因為那些愚昧的人顛倒執著，所以他們會這樣錯誤地看待事物。如果那些聖者由於具有正確的見解，他們就會正確地看待事物。

論曰：解釋語句含義的方法是，先說出第一句，然後用其餘的句子來分別顯示其含義，或者從功德方面，或者從義理方面。

釋曰：通過解釋語句含義，就像之前所作的解釋一樣。現在應當顯示如何從功德或義理方面來理解。

論曰：從功德方面來說，就是宣說佛陀的功德，即最清凈的覺悟，不二的現行，趨向于無相之法，安住于佛的住處，獲得一切佛的平等性，到達沒有障礙的處所，具有不可動搖的法則，所行之處沒有阻礙，其所安立的境界不可思議，遊歷於三世平等的法性之中，其身形遍佈一切世界，對於一切法的智慧沒有疑惑和滯礙，對於一切行都成就了大覺悟，對於諸法的智慧沒有疑惑。凡所顯現的身形都不可分別，是一切菩薩等所尋求的智慧。獲得佛陀不二的安住，超越了彼岸，不與如來的解脫妙智相間雜，究竟證得了無中無邊的佛地平等，達到了法界的極限，窮盡了虛空的本性，窮盡了未來的時際。『最清凈覺』，應當知道這句話是由其餘的句子來分別顯示的。這樣才能構成善說。『法性最清凈覺』，指的是佛世尊的最清凈覺。應當知道這是佛陀二十一種功德所包含的。即對於所知的一切事物，始終沒有障礙的轉動功德；對於有和無這兩種相對的現象，能夠以真如的殊勝清凈來證入的功德；無需任何功用就能使佛事不間斷地進行的功德；在法身中所依的意樂和作業沒有差別的功德；修習一切障礙的對治法的功德；降伏一切外道的功德；生存在世間卻不被世間法所障礙的功德；安立正法的功德；授記的功德；在一切世界示現受用和變化身的功德；斷除疑惑的功德；使眾生進入種種修行的功德；當來法生起妙智的功德；如其殊勝的理解而示現的功德；以及無量所依的調伏。

（依他起(paratantra-svabhava)：緣起性，即事物依賴其他條件而生起存在的性質。遍計所執(parikalpita-svabhava)：虛妄分別性，即對事物強加概念和意義的虛妄分別。圓成實(parinispanna-svabhava)：真實成就性，即事物真實、圓滿、成就的性質。）

【English Translation】 English version: Within the Paratantra-svabhava (dependent nature), due to the Parikalpita-svabhava (imputed nature) being without cause, and due to the Parinispanna-svabhava (perfected nature) being real, and also because foolish beings hold onto inverted views, they see things in this way (incorrectly). If those noble ones, due to having right view, see things in this way (correctly).

Treatise says: To explain the meaning of a statement is to first state the initial phrase, and then use the remaining phrases to separately reveal its meaning, either from the aspect of virtue or from the aspect of meaning.

Explanation says: By explaining the meaning of the statement, as explained previously. Now we should show how to understand it from the aspect of virtue or the aspect of meaning.

Treatise says: From the aspect of virtue, it is to speak of the Buddha's virtues, namely the most pure awakening, the non-dual manifestation, approaching the Dharma of no-form, abiding in the abode of the Buddha, attaining the equality of all Buddhas, reaching the place without obstacles, possessing the immutable Dharma, the unobstructed conduct, the inconceivable establishment, wandering in the equal Dharma-nature of the three times, the body pervading all worlds, without doubt or stagnation in the wisdom of all Dharmas, accomplishing great awakening in all practices, without doubt in the wisdom of all Dharmas. All manifested forms are indistinguishable, the wisdom sought by all Bodhisattvas, attaining the non-dual abode of the Buddha, surpassing the other shore, not intermingling with the wonderful wisdom of the Tathagata's liberation, ultimately realizing the equality of the Buddha-ground without center or edge, reaching the limit of the Dharma-realm, exhausting the nature of space, exhausting the future. 'The most pure awakening,' it should be known that this phrase is separately revealed by the remaining phrases. Only in this way can it constitute a well-spoken statement. 'The most pure awakening of Dharma-nature,' refers to the most pure awakening of the Buddha-Bhagavan. It should be known that this is encompassed by the twenty-one virtues of the Buddha. Namely, the virtue of turning without obstruction in all that is knowable; the virtue of being able to enter with the most excellent purity of Suchness in the non-dual aspects of existence and non-existence; the virtue of abiding in the effortless and unceasing Buddha-activity; the virtue of having no difference in the intention and action relied upon in the Dharmakaya; the virtue of cultivating all antidotes to obstacles; the virtue of subduing all external paths; the virtue of being born in the world without being obstructed by worldly Dharmas; the virtue of establishing the correct Dharma; the virtue of prediction; the virtue of manifesting enjoyment and transformation bodies in all worlds; the virtue of cutting off doubt; the virtue of leading beings into various practices; the virtue of the wonderful wisdom arising from the Dharma to come; the virtue of manifesting according to one's superior understanding; and the taming of limitless objects of reliance.

(Paratantra-svabhava: dependent nature, the nature of things arising and existing depending on other conditions. Parikalpita-svabhava: imputed nature, the false discrimination of imposing concepts and meanings on things. Parinispanna-svabhava: perfected nature, the nature of things being real, complete, and accomplished.)

有情加行功德。平等法身波羅蜜多成滿功德。隨其勝解示現差別佛土功德。三種佛身方處無分限功德。窮生死際常現利益安樂一切有情功德。無盡功德等。

釋曰。此中不二現行者。謂二現行此中無有。是故說名不二現行。即是于所知一向無障轉功德。非如聲聞獨覺智亦有障亦無障故。趣無相法者。謂清凈真如名無相法。趣謂趣入。即是于有無無二相真如最勝清凈能入功德。謂此真如非是有相。諸法無性以為相故。亦非無相自相有故。於此無相真如最勝清凈能入。最勝能入故。清凈能入故住于佛住者。謂住佛所住無所住處。即是無功用佛事不休息住功德。謂此住中常作佛事無有休息。逮得一切佛平等性者。即是於法身中所依意樂作業無差別功德。到無障處者。即是修一切障對治功德。謂一切時常修覺慧對治一切障故。不可轉法者。即是降伏一切外道功德。所行無礙者。即是生在世間不為世法所礙功德。謂雖生世間行於世間所行之處。不為利等世間八法所染污故。其所安立不可思議者。即是安立正法功德。由契經等正法無量不可思議。非諸愚夫所能解故。由此故名最清凈覺。此最清凈覺句。于句句中皆遍相應。游於三世平等法性者。即是授記功德。其身流佈一切世界者。即是於一切世界示現受用變化身功德。於一

【現代漢語翻譯】現代漢語譯本有情加行功德：指菩薩為利益眾生而精進修行的功德。平等法身波羅蜜多成滿功德：指圓滿成就平等法身（Dharmakaya）的功德。法身是佛的真身，體現了諸法的平等性。隨其勝解示現差別佛土功德：指隨順眾生的不同理解和願望，示現各種不同的清凈佛土（Buddha-kshetra）的功德。三種佛身方處無分限功德：指佛的三種身（法身、報身、應身）在時間和空間上沒有限制的功德。窮生死際常現利益安樂一切有情功德：指佛陀在生死輪迴的盡頭，仍然不斷地示現，利益和安樂一切眾生的功德。無盡功德等：以及其他無盡的功德。

釋曰：這裡的『不二現行』，指的是沒有二元對立的顯現。也就是說，沒有任何對立的顯現，所以稱為『不二現行』。這指的是對於所知的一切事物，沒有任何障礙的功德。不像聲聞（Śrāvaka）和獨覺（Pratyekabuddha）的智慧，有時有障礙，有時沒有障礙。『趣無相法者』，指的是清凈的真如（Tathātā），被稱為『無相法』。『趣』是趣入的意思。這指的是對於有和無這兩種對立的相，都能證入到最殊勝清凈的真如的功德。因為這個真如不是有相的，因為諸法的無自性就是它的相。但它也不是無相的，因為它有自相。對於這個無相的真如，能夠最殊勝清凈地證入。『住于佛住者』，指的是安住在佛所安住的無所住之處。這指的是不需任何功用，佛事也不會停息的功德。因為在這種安住中，佛陀恒常地行佛事，沒有停息。『逮得一切佛平等性者』，指的是在法身中所依的意樂和事業，沒有任何差別的功德。『到無障處者』，指的是修習一切障礙的對治法的功德。因為佛陀在任何時候都修習覺慧，來對治一切障礙。『不可轉法者』，指的是降伏一切外道的功德。『所行無礙者』，指的是雖然生在世間，卻不被世間的法則所障礙的功德。也就是說，雖然生在世間，行於世間，但是所行之處，不會被利益等世間的八法所染污。『其所安立不可思議者』，指的是安立正法的功德。因為契經（Sutra）等正法是無量無邊的，不可思議的，不是愚夫所能理解的。因此，被稱為『最清凈覺』。這『最清凈覺』一句，在每一句中都普遍相應。『游於三世平等法性者』，指的是授記（Vyākarana）的功德。『其身流佈一切世界者』，指的是在一切世界示現受用身和變化身的功德。於一

【English Translation】 English version The merit of sentient beings' diligent practice: Refers to the merit of Bodhisattvas diligently practicing to benefit sentient beings. The merit of the perfection of the Sameness Dharmakaya Paramita: Refers to the merit of perfectly accomplishing the Sameness Dharmakaya (Dharmakaya). The Dharmakaya is the true body of the Buddha, embodying the sameness of all dharmas. The merit of manifesting different Buddha-lands according to their superior understanding: Refers to the merit of manifesting various pure Buddha-lands (Buddha-kshetra) in accordance with the different understandings and wishes of sentient beings. The merit of the three Buddha-bodies being unlimited in space and time: Refers to the merit of the Buddha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) being unlimited in time and space. The merit of constantly appearing to benefit and bring happiness to all sentient beings until the end of samsara: Refers to the merit of the Buddha constantly appearing to benefit and bring happiness to all sentient beings until the end of the cycle of birth and death. Endless merits, etc.: And other endless merits.

Explanation: 'Non-dual manifestation' here refers to the absence of dualistic appearances. That is, there are no opposing manifestations, so it is called 'non-dual manifestation'. This refers to the merit of having no obstacles to knowing all things. Unlike the wisdom of Sravakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), which sometimes has obstacles and sometimes does not. 'Those who approach the formless Dharma' refers to the pure Suchness (Tathātā), which is called 'formless Dharma'. 'Approach' means to enter. This refers to the merit of being able to enter the most supreme and pure Suchness, which is beyond the two opposing aspects of existence and non-existence. Because this Suchness is not with form, because the selflessness of all dharmas is its form. But it is also not without form, because it has its own form. One is able to enter this formless Suchness in the most supreme and pure way. 'Dwelling in the Buddha's dwelling' refers to abiding in the place where the Buddha abides, which is a place of non-dwelling. This refers to the merit of the Buddha's activities continuing without rest and without any effort. Because in this dwelling, the Buddha constantly performs Buddha-activities without rest. 'Attaining the sameness nature of all Buddhas' refers to the merit of having no difference in the intention and actions based on the Dharmakaya. 'Reaching the place without obstacles' refers to the merit of practicing the antidotes to all obstacles. Because the Buddha always practices wisdom to counteract all obstacles. 'The irreversible Dharma' refers to the merit of subduing all non-Buddhist paths. 'Unobstructed in conduct' refers to the merit of not being obstructed by worldly laws even though born in the world. That is, although born in the world and acting in the world, one's actions are not defiled by the eight worldly concerns such as gain. 'What is established is inconceivable' refers to the merit of establishing the true Dharma. Because the Sutras (Sutra) and other true Dharmas are immeasurable and inconceivable, and cannot be understood by foolish people. Therefore, it is called 'most pure enlightenment'. This phrase 'most pure enlightenment' is universally applicable to every sentence. 'Wandering in the sameness nature of the three times' refers to the merit of prediction (Vyākarana). 'His body pervades all worlds' refers to the merit of manifesting the enjoyment body and transformation body in all worlds. In one

切法智無疑滯者。即是斷疑功德。於一切行成就大覺者。即是令入種種行功德。于諸法智無有疑惑者。即是當來法生妙智功德。謂知當來如是法生如來妙智。凡所現身不可分別者。即是如其勝解示現功德。一切菩薩等所求智者。即是無量所依調伏有情加行功德。謂無量菩薩所依。能作調伏諸有情事。此非諸佛已得自他平等更求此智。唯有諸佛已作如是勝調伏事。得佛無二住勝彼岸者。即是平等法身波羅蜜多成滿功德。謂無二法身名平等法身。即于如是無二法身得善清凈波羅蜜多。不相間雜如來解脫妙智究竟者。謂于無雜如來智中勝解究竟。此中勝解名為解脫。即是隨其勝解示現差別功德。證無中邊佛地平等者。即是三種佛身方處無分限功德。謂佛法身不可分限。爾所方處受用變化。亦不可說爾所世界。極於法界者。謂極清凈法界。是名極於法界。即是窮生死際常現利益安樂一切有情功德。盡虛空性者。即是無盡功德。謂佛智無盡如虛空故。窮未來際者。即是究竟功德等。言等此佛智究竟窮未來際無有間斷。是故名為最清凈覺。

論曰。複次由義處者。如說若諸菩薩成就三十二法乃名菩薩。謂於一切有情起利益安樂增上意樂故。令入一切智智故。自知我今何假智故。摧伏慢故。堅牢勝意樂故非假憐愍故。于親非親

【現代漢語翻譯】現代漢語譯本斷除對切法智（Sarvadharmajnana，一切法的智慧）的疑惑和滯礙，就是斷疑功德。在一切行中成就大覺悟，就是使眾生進入種種行的功德。對於諸法之智沒有疑惑，就是未來生起妙智的功德。也就是說，知道未來會生起如來妙智。凡所現之身不可分別，就是如其殊勝理解而示現的功德。一切菩薩等所求的智慧，就是無量所依，調伏有情，增進行持的功德。也就是說，依靠無量菩薩，能夠調伏諸有情。這並非諸佛已經獲得自他平等后，還要再去尋求的智慧。只有諸佛已經做了如此殊勝的調伏之事，獲得與佛無二的安住，到達彼岸，才是平等法身波羅蜜多圓滿的功德。也就是說，無二法身名為平等法身，對於如此無二法身，獲得善妙清凈的波羅蜜多。不相間雜的如來解脫妙智究竟，是指在無雜染的如來智慧中，殊勝理解達到究竟。此處的殊勝理解名為解脫，就是隨其殊勝理解而示現差別的功德。證得無中邊佛地平等，就是三種佛身（法身、報身、化身）的方所沒有分限的功德。也就是說，佛的法身不可分限，所受用和變化，也不可說有多少世界，窮盡法界。窮盡法界，是指窮盡清凈法界，這叫做窮盡法界，就是窮盡生死之際，常現利益安樂一切有情的功德。盡虛空性，就是無盡的功德。也就是說，佛的智慧無盡，如同虛空一樣。窮未來際，就是究竟的功德等。等等，此佛智究竟窮盡未來際，沒有間斷，因此名為最清凈覺。

論曰：再次，從義理方面來說，如經中所說，如果諸菩薩成就三十二法，才能稱為菩薩。即對於一切有情，生起利益安樂的增上意樂，使他們進入一切智智，自己知道我現在需要什麼智慧，摧伏我慢，具有堅牢的殊勝意樂，不是虛假的憐憫，對於親近和不親近的人...

【English Translation】 English version Cutting off doubts and hindrances regarding Sarvadharmajnana (wisdom of all dharmas) is the merit of eliminating doubts. Achieving great enlightenment in all practices is the merit of leading beings into various practices. Having no doubts about the wisdom of all dharmas is the merit of future arising of wondrous wisdom. That is, knowing that such dharmas will give rise to the Tathagata's wondrous wisdom in the future. The manifested body being indistinguishable is the merit of manifesting according to one's excellent understanding. The wisdom sought by all Bodhisattvas is the merit of relying on the immeasurable, subduing sentient beings, and increasing practice. That is, relying on immeasurable Bodhisattvas, one can subdue all sentient beings. This is not the wisdom that Buddhas, having already attained equality between self and others, still seek. Only Buddhas who have already done such excellent subduing work, attained the non-dual abiding of the Buddha, and reached the other shore, have the merit of the complete fulfillment of the Sameness-Dharmakaya Paramita. That is, the non-dual Dharmakaya is called the Sameness-Dharmakaya, and one attains excellent purity of Paramita in such a non-dual Dharmakaya. The ultimate, unmixed, Tathagata's liberation and wondrous wisdom refers to the ultimate excellent understanding in the unmixed Tathagata's wisdom. The excellent understanding here is called liberation, which is the merit of manifesting differences according to one's excellent understanding. Attaining the equality of the Buddha-ground without center or edge is the merit of the three Buddha-bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) having no limits in their locations. That is, the Buddha's Dharmakaya is limitless, and the enjoyment and transformations cannot be said to be in a certain number of worlds, exhausting the Dharmadhatu. Exhausting the Dharmadhatu means exhausting the pure Dharmadhatu, which is called exhausting the Dharmadhatu, which is the merit of constantly manifesting benefits and happiness for all sentient beings throughout the cycle of birth and death. Exhausting the nature of space is the merit of endlessness. That is, the Buddha's wisdom is endless, like space. Exhausting the future is the merit of ultimate completion, etc. Etc., this Buddha's wisdom ultimately exhausts the future without interruption, therefore it is called the most pure enlightenment.

Treatise says: Furthermore, from the perspective of meaning, as it is said in the sutra, if Bodhisattvas accomplish thirty-two dharmas, they can be called Bodhisattvas. That is, for all sentient beings, generating the superior intention of benefit and happiness, leading them into all-knowing wisdom, knowing for oneself what wisdom one needs now, subduing arrogance, having firm and excellent intention, not having false compassion, and for those who are close and not close...

平等心故。永作善友乃至涅槃為後邊故。應量而語故。含笑先言故。無限大悲故。于所受事無退弱故。無厭倦意故。聞義無厭故。于自作罪深見過故。於他作罪不瞋而誨故。於一切威儀中恒修治菩提心故。不悕異熟而行施故。不依一切有趣受持戒故。于諸有情無有恚礙而行忍故。為欲攝受一切善法勤精進故。舍無色界修靜慮故。方便相應修般若故。由四攝事攝方便故。于持戒破戒善友無二故。以殷重心聽聞正法故。以殷重心住阿練若故。於世雜事不愛樂故。于下劣乘曾不欣樂故。于大乘中深見功德故。遠離惡友故。親近善友故。恒修治四梵住故。常遊戲五神通故。依趣智故。于住正行不住正行諸有情類不棄捨故。言決定故。重諦實故。大菩提心恒為首故。如是諸句。應知皆是初句差別。謂於一切有情。起利益安樂增上意樂。

此利益安樂增上意樂句。有十六業差別應知。此中十六業者。一展轉加行業。二無顛倒業。三不待他請自然加行業。四不動壞業。五無求染業。此有三句差別應知。謂無染系故。于恩非恩無愛恚故。于生生中恒隨轉故。六相稱語身業此有二句差別應知。七於樂于苦於無二中平等業八無下劣業。九無退轉業。十攝方便業。十一厭惡所治業。此有二句差別應知。十二無間作意業。十三勝進行業。

【現代漢語翻譯】現代漢語譯本因為具有平等心，所以能永遠作為善友，乃至直到涅槃為最終目標。因為能適量而言，所以總是面帶微笑先說話。因為具有無限的大悲心。對於所接受的事情，沒有退縮和軟弱。沒有厭倦的心意。聽聞佛法沒有厭足。對於自己所犯的罪過，能深刻地反省。對於他人所犯的罪過，不嗔恨而是教誨。在一切威儀中，恒常修習菩提心。不希望得到異熟果報而行佈施。不依賴任何有樂趣的境界而受持戒律。對於一切有情眾生，沒有嗔恨和障礙而行忍辱。爲了攝取一切善法而勤奮精進。捨棄五欲的貪求而修習禪定。以方便法相應地修習般若智慧。通過四攝法來攝取方便。對於持戒和破戒的善友，沒有分別心。以殷重的心來聽聞正法。以殷重的心安住在阿蘭若（寂靜處）。對於世俗的雜事不愛樂。對於下劣的乘法，從來不欣喜愛好。對於大乘佛法，深刻地見到它的功德。遠離惡友。親近善友。恒常修習四梵住（慈、悲、喜、舍）。常常遊戲於五神通。依止智慧。對於安住于正行和不安住于正行的各類有情眾生，都不捨棄。言語堅定。重視真實。以大菩提心恒常作為首要。像這樣的語句，應當知道都是最初那句的差別，即對於一切有情，生起利益安樂和增上意樂。這利益安樂增上意樂一句，有十六種行業差別應當知道。這其中的十六種行業是：一、輾轉加行業。二、無顛倒業。三、不等待他人請求而自然地施加行業。四、不動壞業。五、無求染業。這有三句差別應當知道：即沒有染污的束縛，對於恩人或非恩人沒有愛或恨，在生生世世中恒常隨順轉變。六、與言語和身體行為相稱的行業，這有兩句差別應當知道。七、在快樂、痛苦和無二的狀態中保持平等的行業。八、沒有下劣的行業。九、沒有退轉的行業。十、攝取方便的行業。十一、厭惡所對治的行業，這有兩句差別應當知道。十二、無間斷的作意行業。十三、殊勝的進行行業。

【English Translation】 English version Due to having an equal mind, one can always be a good friend, even until Nirvana as the final end. Because one speaks appropriately, one always speaks with a smile first. Because one has infinite great compassion. Regarding matters received, there is no retreat or weakness. There is no weariness. There is no satiety in hearing the Dharma. One deeply sees one's own faults. One does not get angry at others' faults but teaches them. In all conduct, one constantly cultivates Bodhicitta (the mind of enlightenment). One practices generosity without hoping for different ripening results. One upholds precepts without relying on any enjoyable realms. Towards all sentient beings, one practices patience without hatred or obstruction. To gather all good Dharmas, one diligently practices. One abandons desire for the five desires and cultivates meditative concentration. One cultivates Prajna (wisdom) in accordance with skillful means. One gathers skillful means through the four Sangraha-vastus (the four means of gathering). One has no discrimination between virtuous friends who uphold precepts and those who break them. One listens to the true Dharma with earnestness. One dwells in the Aranya (quiet place) with earnestness. One does not delight in worldly affairs. One never rejoices in inferior vehicles. One deeply sees the merits in the Mahayana (Great Vehicle). One stays away from bad friends. One draws near to good friends. One constantly cultivates the four Brahmaviharas (immeasurable minds of loving-kindness, compassion, joy, and equanimity). One often plays with the five Abhijna (supernatural powers). One relies on wisdom. One does not abandon sentient beings who abide in right conduct or do not abide in right conduct. One's words are decisive. One values truth. One always takes the great Bodhicitta as the foremost. Such statements should be understood as differentiations of the initial statement, which is to generate the intention of benefiting, bringing happiness, and increasing joy for all sentient beings. This statement of benefiting, bringing happiness, and increasing joy has sixteen kinds of karmic differentiations that should be known. These sixteen kinds of karma are: 1. Progressively increasing karma. 2. Non-inverted karma. 3. Naturally applying karma without waiting for others to request. 4. Unwavering and indestructible karma. 5. Karma without seeking defilement. This has three differentiations that should be known: namely, without the bondage of defilement, without love or hatred towards those who are kind or unkind, and constantly transforming in life after life. 6. Karma that is consistent with speech and bodily actions; this has two differentiations that should be known. 7. Karma of maintaining equality in happiness, suffering, and non-duality. 8. Karma without inferiority. 9. Karma without regression. 10. Karma of gathering skillful means. 11. Karma of abhorring what should be overcome; this has two differentiations that should be known. 12. Uninterrupted karma of attention. 13. Superior karma of progress.

此有七句差別應知。謂六波羅蜜多正加行故。及四攝事正加行故。十四成滿加行業。此有六句差別應知。謂親近善士故。聽聞正法故。住阿練若故。離惡尋思故。作意功德故。此復有二句差別應知。助伴功德故。此復有二句差別應知。十五成滿業。此有三句差別應知。謂無量清凈故。得大威力故。證得功德故。十六安立彼業。此有四句差別應知。謂御眾功德故。決定無疑教授教誡故。財法攝一故。無雜染心故。如是諸句。應知皆是初句差別。

釋曰。由義處中。於一切有情起利益安樂增上意樂故者。此句義由十六業餘句顯示。由何等業顯示利益安樂增上意樂。謂展轉加行業者。即是令入一切智智故。謂令諸有情入一切智智。展轉化導。譬如一燈傳然千燈。此即顯示利益安樂增上意樂。如是一切所餘句中。皆應配屬利益安樂增上意樂。無顛倒業者。即是自知我今何假智故。謂或雖有利益安樂增上意樂。仍是顛倒。如有發起利益安樂增上意樂勸飲酒等。若有正智如實自知。方能稱量教導有情。非增上慢。不如實知起饒益心。勸他令作不饒益事。不待他請。自然加行業者。即是摧伏慢故。謂由摧伏憍慢心故。不待勸請自為說法。不動壞業者。即是堅牢勝意樂故。不以有情行邪行故。動壞菩薩利益安樂增上意樂堅固之心

【現代漢語翻譯】現代漢語譯本這裡有七句差別應當瞭解，即六波羅蜜多（六度：佈施、持戒、忍辱、精進、禪定、智慧）的正加行之故，以及四攝事（佈施、愛語、利行、同事）的正加行之故。十四種成就圓滿的加行業。這裡有六句差別應當瞭解，即親近善士之故，聽聞正法之故，安住阿練若（寂靜處）之故，遠離惡尋思（邪惡的念頭）之故，作意功德（專注于功德）之故。這裡又有兩句差別應當瞭解，助伴功德之故。這裡又有兩句差別應當瞭解，十五種成就圓滿的業。這裡有三句差別應當瞭解，即無量清凈之故，獲得大威力之故，證得功德之故。十六，安立彼業。這裡有四句差別應當瞭解，即御眾功德（領導大眾的功德）之故，決定無疑的教授教誡之故，財法攝一（用財物和佛法來攝受）之故，無雜染心（沒有摻雜煩惱的心）之故。像這樣的句子，應當瞭解都是第一句的差別。

解釋說：『由於義處中，於一切有情起利益安樂增上意樂故』，這句話的意義由十六種業的其餘句子來顯示。由什麼樣的業來顯示利益安樂增上意樂呢？即展轉加行業，也就是令入一切智智（佛的智慧）之故。也就是令諸有情進入一切智智，輾轉教化引導，譬如一燈點燃千燈。這即是顯示利益安樂增上意樂。像這樣一切其餘的句子中，都應當配屬利益安樂增上意樂。『無顛倒業』，即是自知我今何假智故。也就是或者雖有利益安樂增上意樂，仍然是顛倒的，如有發起利益安樂增上意樂勸飲酒等。若有正智如實自知，方能衡量教導有情，非增上慢（自以為是），不如實知而起饒益心，勸他令作不饒益事。『不待他請，自然加行業』，即是摧伏慢故。也就是由摧伏憍慢心故，不待勸請而自為說法。『不動壞業』，即是堅牢勝意樂故。不以有情行邪行故，動壞菩薩利益安樂增上意樂堅固之心。

【English Translation】 English version Here, seven kinds of differences should be understood, namely, due to the proper application of the six Pāramitās (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom), and due to the proper application of the four Saṃgrahavastus (Four Means of Attraction: Giving, Kind Speech, Beneficial Action, and Consistency). Fourteen are the fulfilling activities of application. Here, six kinds of differences should be understood, namely, due to associating with virtuous friends, due to hearing the true Dharma, due to dwelling in Araṇya (secluded places), due to abandoning evil thoughts, due to focusing on merits. Here again, two kinds of differences should be understood, due to the merit of companions. Here again, two kinds of differences should be understood, fifteen are the fulfilling actions. Here, three kinds of differences should be understood, namely, due to immeasurable purity, due to obtaining great power, due to attaining merits. Sixteen, establishing those actions. Here, four kinds of differences should be understood, namely, due to the merit of leading the assembly, due to decisive and unquestionable teachings and instructions, due to unifying wealth and Dharma, due to having an unmixed and undefiled mind. Such sentences should be understood as differences of the first sentence.

Explanation: 'Because of being in accordance with the meaning, generating the intention of increasing benefit and happiness for all sentient beings,' the meaning of this sentence is shown by the remaining sentences of the sixteen actions. By what kind of actions is the intention of increasing benefit and happiness shown? Namely, by the activities of progressive application, that is, to lead them into Sarvajñāna (Buddha's wisdom). That is, to lead sentient beings into Sarvajñāna, transforming and guiding them progressively, just as one lamp lights a thousand lamps. This shows the intention of increasing benefit and happiness. Likewise, in all the remaining sentences, one should associate them with the intention of increasing benefit and happiness. 'Non-inverted actions' means knowing oneself, 'What do I need now?' That is, even if there is an intention of increasing benefit and happiness, it is still inverted, such as initiating the intention of increasing benefit and happiness by encouraging drinking. If one has correct wisdom and truly knows oneself, one can then measure and teach sentient beings, not with arrogance, not knowing the truth and generating a mind of benefiting, encouraging others to do non-beneficial things. 'Without waiting for others to request, naturally applying actions' means subduing pride. That is, by subduing the mind of arrogance, one speaks the Dharma without waiting for requests. 'Non-destructive actions' means having a firm and superior intention. Not because sentient beings engage in wrong practices, destroying the Bodhisattva's firm mind of increasing benefit and happiness.

。無求染業者。即是非假憐愍故。于親非親平等心故。永作善友乃至涅槃為後邊故。謂后三句釋此三句。非為利養恭敬等因。作諸有情利益安樂。是故說名無求染業利益安樂增上意樂云何可知。謂由相稱語身業者。即是應量而語故。含笑先言故。此二句中。應量而語及先言是語業。含笑是身業。應量語者。唯作法語。言含笑者。舒顏往來作饒益事。於樂于苦於無二中平等業者。即是無限大悲故。無限悲者愍三苦故。于有苦有情愍其苦苦。于有樂有情愍其壞苦。于不苦不樂有情愍其行苦。不苦不樂故名無二。無下劣業者。即是于所受事無退弱故。謂不自輕云我不能當得佛果。如此等類。無退轉業者。即是無厭倦意故。謂勤精進修成佛因。心無厭倦。攝方便業者。即是聞義無厭故。謂由多聞成善巧智饒益有情。厭惡所治業者。即是于自作罪深見過故。於他作罪不瞋而誨故。由此方便乃能如實調伏有情。無間作意業者。即是於一切威儀中。恒修治菩提心故。如是句義如所行清凈契經廣說。勝進行業者。即是不悕異熟而行施故。乃至由四攝事攝方便故。謂即依前利益安樂增上意樂。修此加行。以為增長趣向果因。成滿加行業者。即是于持戒破戒善友無二故。乃至親近善友故。謂后六句釋此八句。若有習近如是加行。速得成滿以

【現代漢語翻譯】現代漢語譯本不希求染污之業者，是因為不是虛假的憐憫的緣故。對於親近和不親近的人都持有平等心，永遠作為善良的朋友，乃至以涅槃為最終目標。這裡后三句解釋了前三句。不做爲了利益供養、恭敬等原因，而做對一切有情利益安樂的事情，所以被稱為不希求染污之業。利益安樂增上意樂如何得知呢？通過與其相應的語言和行為可以得知。也就是說話應合時宜，面帶微笑先打招呼。這兩句中，『應量而語』和『先言』是語業，『含笑』是身業。『應量語』是指只說符合佛法的語言。『言含笑者』是指舒展面容，主動去做饒益他人的事情。在快樂、痛苦和無二（不苦不樂）中平等對待，是因為無限的大悲心。無限的悲心是憐憫三種苦難的緣故。對於有痛苦的有情，憐憫他們的苦苦；對於有快樂的有情，憐憫他們的壞苦；對於不苦不樂的有情，憐憫他們的行苦。不苦不樂所以稱為『無二』。沒有下劣的行業，是指對於所接受的事情沒有退縮和軟弱。例如不輕視自己，認為『我不能夠證得佛果』等等。沒有退轉的行業，是指沒有厭倦的心意。也就是勤奮精進地修習成就佛果的因，心中沒有厭倦。攝取方便的行業，是指聽聞佛法沒有厭倦。也就是通過多聞成就善巧的智慧來饒益有情。厭惡所應斷除的行業，是指對於自己所犯的罪過有深刻的認識。對於他人所犯的罪過不嗔恨而是教誨。通過這些方法才能夠如實地調伏有情。無間斷作意的行業，是指在一切威儀中，恒常修治菩提心。這些句子的含義如《所行清凈契經》中廣泛闡述。殊勝進行的行業，是指不希望得到不同的異熟果報而行佈施。乃至通過四攝事來攝取方便。也就是依靠前面的利益安樂增上意樂，修習這些加行，作為增長和趣向果報的原因。圓滿加行的行業，是指對於持戒和破戒的善友沒有分別。乃至親近善友。這裡后六句解釋了前八句。如果有人修習親近這樣的加行，就能迅速得到圓滿。

【English Translation】 English version Those who do not seek defiled karma do so because their compassion is not false. They maintain an equal mind towards both relatives and non-relatives, and they act as good friends forever, with Nirvana as their ultimate goal. The latter three sentences explain the former three. They do not act for the sake of profit, offerings, or respect, but rather to benefit and bring happiness to all sentient beings. Therefore, it is said that they do not seek defiled karma. How can we know the intention of increasing benefit and happiness? It can be known through corresponding speech and actions. That is, speaking appropriately and greeting others with a smile. In these two sentences, 'speaking appropriately' and 'greeting first' are verbal actions, while 'smiling' is a physical action. 'Speaking appropriately' means only speaking in accordance with the Dharma. 'Greeting with a smile' means showing a pleasant expression and actively doing things that benefit others. Treating happiness, suffering, and neither (neither suffering nor happiness) equally is due to limitless great compassion. Limitless compassion is due to compassion for the three kinds of suffering. For sentient beings who are suffering, they have compassion for their suffering of suffering; for sentient beings who are happy, they have compassion for their suffering of change; for sentient beings who are neither suffering nor happy, they have compassion for their suffering of conditioning. Neither suffering nor happiness is therefore called 'neither'. Not having inferior actions means not retreating or weakening in the face of what is received. For example, not belittling oneself and thinking, 'I cannot attain Buddhahood,' and so on. Not having regressive actions means not having a weary mind. That is, diligently cultivating the causes for attaining Buddhahood without weariness in the mind. Gathering expedient actions means not being weary of hearing the Dharma. That is, benefiting sentient beings by achieving skillful wisdom through extensive learning. Disliking what should be abandoned means having a deep understanding of one's own faults. Not being angry but teaching others for the faults they have committed. Only through these methods can sentient beings be truly tamed. Continuously engaging in intentional actions means constantly cultivating Bodhicitta in all activities. The meaning of these sentences is extensively explained in the 'Sutra of Pure Conduct'. Performing superior actions means giving alms without hoping for different results. And even gathering expedient means through the Four Means of Attraction. That is, relying on the aforementioned intention of increasing benefit and happiness, cultivating these additional practices as causes for growth and directing towards results. Perfecting additional practices means not differentiating between virtuous friends who uphold or break the precepts. And even being close to virtuous friends. Here, the latter six sentences explain the former eight. If someone cultivates and draws near to such additional practices, they can quickly attain perfection.

殷重心。住阿練若故者。由住此處。離惡尋思世雜事者。謂歌舞等。成滿業者。即是恒修治四梵住故。常遊戲五神通故。依趣智故謂后三句釋此三句。此成滿業所有相狀。大威力者。謂六神通依趣智故者。謂依趣智。不依趣識內智生故。由此內智現見相應安住於法。安立彼業者。即是于住正行等。謂后四句釋此四句。由利益安樂增上意樂故。安立有情利益安樂。御眾功德故者。由於破戒亦不棄捨安立不擯。令出不善令住于善。決定無疑教受教誡故者。由能一向與彼教敕非自說已。

還復說言我言不善。由是因緣其言威肅。財法攝一故者。由言誠諦以法攝取。衣服等財還如是施。無雜染心故者。由善攝受大菩提心饒益有情。非欲自求為給使故。云何有情由此善故速證無上正等菩提。如此攝受一切有情。

論曰。如說。

由最初句故　　句別德種類　由最初句故　　句別義差別

釋曰。此伽他中。即為顯示前所說義。說如是言。

攝大乘論釋卷第五大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第六

世親菩薩造

三藏法師玄奘奉　詔譯

入所知相分第四

論曰。如是已說所知相。入所知相云何應見。多聞熏習所依。非阿賴耶識

【現代漢語翻譯】現代漢語譯本『殷重心』。因為住在阿練若（araṇya，寂靜處）的緣故。由於住在此處，遠離惡的尋思和世俗的雜事，例如歌舞等。『成滿業者』，就是恒常修習四梵住（caturbrahmavihāra，慈、悲、喜、舍）的緣故，常常遊戲於五神通（pañcābhijñā，天眼通、天耳通、他心通、宿命通、神足通）的緣故，依于趣入智慧的緣故。所謂後面的三句解釋這三句。這成滿業的所有相狀。『大威力者』，是指六神通（ṣaḍabhijñā，五神通加上漏盡通），依于趣入智慧的緣故。所謂依于趣入智慧，不依于趣入識，內在的智慧生起的緣故。由此內在的智慧現見相應，安住於法。『安立彼業者』，就是在住于正行等等。所謂後面的四句解釋這四句。由於利益安樂增上的意樂的緣故，安立有情利益安樂。『御眾功德故者』，由於對於破戒者也不棄捨，安立不擯除，令其脫離不善，令其安住于善。『決定無疑教受教誡故者』，由於能夠一向給予他們教敕，而不是自己說了之後，還又說我說的不好。由於這個因緣，他的言語威嚴而肅穆。『財法攝一故者』，由於言語誠實，以法來攝取。衣服等財物還像這樣佈施。『無雜染心故者』，由於善於攝受大菩提心，饒益有情，不是想要自己求得侍奉的緣故。『云何有情由此善故速證無上正等菩提』。如此攝受一切有情。論曰：如說：『由最初句故，句別德種類；由最初句故，句別義差別。』釋曰：這伽陀（gāthā，偈頌）中，就是爲了顯示前面所說的意義，所以說這樣的話。《攝大乘論釋》卷第五《攝大乘論釋》卷第六世親菩薩造三藏法師玄奘奉詔譯入所知相分第四論曰：像這樣已經說了所知相，進入所知相應當如何觀察？多聞熏習所依，不是阿賴耶識（ālayavijñāna，藏識）。

【English Translation】 English version 'Profound respect'. Because of dwelling in the araṇya (secluded place). Because of dwelling in this place, being apart from evil thoughts and worldly affairs, such as singing and dancing. 'Accomplishing the karma', that is, constantly cultivating the four Brahmavihāras (caturbrahmavihāra, loving-kindness, compassion, sympathetic joy, and equanimity), constantly playing in the five supernormal powers (pañcābhijñā, divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers), relying on the wisdom of entering. The latter three sentences explain these three sentences. This is the appearance of all accomplished karma. 'Great power', refers to the six supernormal powers (ṣaḍabhijñā, the five supernormal powers plus the extinction of outflows), relying on the wisdom of entering. Relying on the wisdom of entering, not relying on entering consciousness, because inner wisdom arises. Because of this inner wisdom, seeing reality and dwelling in the Dharma. 'Establishing that karma', is dwelling in right conduct and so on. The latter four sentences explain these four sentences. Because of the intention of benefiting and bringing happiness, establishing sentient beings' benefit and happiness. 'The merit of controlling the assembly', because even for those who break the precepts, they are not abandoned, establishing them without expulsion, causing them to leave unwholesome states and dwell in wholesome states. 'Definitely and without doubt teaching and receiving instructions', because they can always give them instructions, rather than saying it themselves, and then saying that what I said was not good. Because of this reason, his words are dignified and solemn. 'Unifying wealth and Dharma', because the words are sincere, using the Dharma to gather. Giving clothes and other wealth in this way. 'Without defiled mind', because of skillfully embracing the great Bodhicitta (great aspiration for enlightenment), benefiting sentient beings, not wanting to seek service for oneself. 'How can sentient beings quickly attain unsurpassed complete enlightenment through this goodness?' Embracing all sentient beings in this way. Treatise says: As it is said: 'Because of the first sentence, the sentence distinguishes virtues and types; because of the first sentence, the sentence distinguishes differences in meaning.' Explanation says: In this gāthā (verse), it is to show the meaning of what was said earlier, so it says these words. 《Commentary on the Compendium of Mahāyāna》Volume 5 《Commentary on the Compendium of Mahāyāna》Volume 6 Composed by Bodhisattva Vasubandhu Translated by Tripiṭaka Master Xuanzang under Imperial Order Entering the Section on the Aspect of What is Knowable, Part Four Treatise says: Having spoken about the aspect of what is knowable, how should entering the aspect of what is knowable be viewed? The basis of learning through hearing, not the ālayavijñāna (storehouse consciousness).

所攝。如阿賴耶識成種子。如理作意所攝。似法似義而生。似所取事。有見意言。

釋曰。如能悟入如是種類所應知相今當顯說。入所知相者。謂能悟入所知境義。多聞熏習所依者。謂大乘法所熏自體。非阿賴耶識所攝者。謂能對治阿賴耶識故。如阿賴耶識成種子者。謂如阿賴耶識為一切雜染法因。此為一切清凈法因亦爾。如理作意所攝者。謂如理作意為自性。似法似義而生者。謂似法義相而生起時。似所取事者。謂似色等義。有見者。謂似於見此即成立有相見識。

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

釋曰。如是品類。如此方便而能悟入今當顯示。大乘多聞熏習相續者。簡聲聞等所有多聞熏習相續。已得逢事無量諸佛出現於世者。已得現前逢事諸佛出現世間超過數量。已得一向決定勝解者。謂于大乘所得勝解。非諸惡友所能動壞。即由無間所說三因。已善積集諸善根故。乃得名為善備福智資糧菩薩。又即如是福智資糧。云何漸次而得圓滿。謂由因力。由善友力。由作意力。由依持力。此中兩句即是二力如數應知。作意力者。即是一向決定勝解。此用大乘熏習為因。事佛為緣。以有一向決定

【現代漢語翻譯】現代漢語譯本：所攝。例如阿賴耶識（ālaiyèshì，儲存一切種子識）成為種子。如理作意（rúlǐ zuòyì，正確的思維方式）所攝。相似於法，相似於義而生。相似於所取之事。有見意言。

釋曰。如果能夠領悟進入如此種類的所應知之相，現在應當顯說。入所知相者，是指能夠領悟進入所知之境義。多聞熏習所依者，是指被大乘佛法所熏習的自體。非阿賴耶識所攝者，是指能夠對治阿賴耶識的緣故。例如阿賴耶識成為種子者，是指如同阿賴耶識為一切雜染法之因，此亦為一切清凈法之因。如理作意所攝者，是指以如理作意為自性。相似於法，相似於義而生者，是指相似於法義之相而生起之時。相似於所取事者，是指相似於色等義。有見者，是指相似於見，這即成立有相見識。

論曰。此中誰能悟入所應知相？大乘多聞熏習相續，已經得到逢事無量諸佛出現在世。已經得到一向決定勝解。已經善於積集諸善根的緣故。善於具備福智資糧的菩薩。

釋曰。如此品類，如此方便而能夠悟入，現在應當顯示。大乘多聞熏習相續者，是簡別于聲聞等所有多聞熏習相續。已經得到逢事無量諸佛出現在世者，是指已經得到現前逢事諸佛出現在世間超過數量。已經得到一向決定勝解者，是指對於大乘所得的勝解，非諸惡友所能動搖破壞。即由無間所說的三種原因，已經善於積集諸善根的緣故，才得名為善於具備福智資糧的菩薩。又即是如此福智資糧，如何漸次而得圓滿？是由於因力，由於善友力，由於作意力，由於依持力。此中兩句即是二力如數應當知曉。作意力者，即是一向決定勝解。此用大乘熏習為因，事佛為緣，以有一向決定。

【English Translation】 English version: That which is included. For example, Ālaya-vijñāna (ālaiyèshì, storehouse consciousness) becomes a seed. That which is included by appropriate attention (rúlǐ zuòyì, proper mental engagement). It arises resembling Dharma, resembling meaning. Resembling the object to be grasped. There is seeing, intentional speech.

Explanation: If one can awaken and enter into such kinds of knowable aspects, now I shall clearly explain. Entering the knowable aspects means being able to awaken and enter into the meaning of the knowable realm. That which relies on much learning and cultivation means the self-nature cultivated by Mahāyāna Dharma. That which is not included by Ālaya-vijñāna means being able to counteract Ālaya-vijñāna. For example, Ālaya-vijñāna becomes a seed, meaning that just as Ālaya-vijñāna is the cause of all defiled dharmas, this is also the cause of all pure dharmas. That which is included by appropriate attention means taking appropriate attention as its self-nature. Arising resembling Dharma, resembling meaning means when arising resembling the aspects of Dharma and meaning. Resembling the object to be grasped means resembling meanings such as form. Having seeing means resembling seeing, which establishes consciousness with aspects of seeing.

Treatise: Among these, who can awaken and enter into the knowable aspects? The continuous stream of much learning and cultivation in Mahāyāna, having already encountered countless Buddhas appearing in the world. Having already obtained a decisively determined understanding. Having already skillfully accumulated all good roots. Bodhisattvas who are skilled in possessing the resources of merit and wisdom.

Explanation: Such categories, such methods, are able to awaken and enter, now I shall explain. The continuous stream of much learning and cultivation in Mahāyāna distinguishes it from the continuous stream of much learning and cultivation possessed by Śrāvakas and others. Having already encountered countless Buddhas appearing in the world means having already encountered Buddhas appearing in the world in the present moment, exceeding in number. Having already obtained a decisively determined understanding means the superior understanding obtained in Mahāyāna, which cannot be moved or destroyed by evil friends. Precisely because of the three causes mentioned without interruption, having already skillfully accumulated all good roots, one is then named a Bodhisattva skilled in possessing the resources of merit and wisdom. Furthermore, how can such resources of merit and wisdom gradually become complete? It is due to the power of cause, the power of good friends, the power of attention, and the power of reliance. The two sentences here are the two powers, as the number should be known. The power of attention is precisely the decisively determined understanding. This uses the cultivation of Mahāyāna as the cause, serving the Buddha as the condition, with a decisively determined understanding.

勝解。能修正行。修正行故積集善根。如是名為由作意力。善修福智二種資糧。由此漸次善修福智二資糧故。能入大地。如是名為由依持力。

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

釋曰。入如是類及入行相。今當顯示。意地尋思說名意言。如是意言以大乘法為因而生。此中顯示意言差別。大乘法相等所生者。是此教法為緣生義。或有即于勝解行地名能悟入。由但聽聞一切諸法唯有識性。深生信解故名能入。于見道中如是悟入。今當顯示。如理通達故者。謂于意言如理通達云何於此如理通達。謂此意言非法非義。非所取非能取。如是通達于修道中如是悟入。今當顯示。治一切障故者。謂觀此意言非法非義非所取非能取時。便能對治一切障故究竟道中如是悟入。今當顯示離一切障故者。謂善清凈妙智位中。最微細障亦無有故。

論曰。由何能入由善根力所任持故。謂三種相練磨心故。斷四處故緣法義境。止觀恒常殷重加行。無放逸故。

釋曰。由此能入今當顯示。由何能入由善根力所任持故。謂三種相練磨心故。乃至恒常殷重加行無放逸故者。謂于如是所說八

【現代漢語翻譯】現代漢語譯本：勝解（Adhimoksha，深刻的理解）。能夠修正行為。由於修正行為，積累善根。這被稱為由作意力（Manasikara，專注力）所致。善於修習福德和智慧兩種資糧。因此，逐漸善於修習福德和智慧兩種資糧。能夠進入大地（Bhumi，菩薩的階位）。這被稱為由依持力（Ashraya-bala，依靠的力量）所致。

論曰：在何處能夠進入？即在那些有見似法似義的意言（Mano-jalpa，內心的語言）。大乘法相等所生起的勝解行地（Adhimukti-caryā-bhūmi，勝解行菩薩的階段）。在見道（Darshana-marga，見道的階段）、修道（Bhavana-marga，修道的階段）和究竟道（Nishtha-marga，究竟道的階段）中。對於一切法唯有識性（Vijnapti-matrata，唯識的性質）。隨聞勝解故。如理通達故。治療一切障礙故。遠離一切障礙故。

釋曰：進入這樣的類別以及進入的行相。現在應當顯示。意地尋思說名意言。這樣的意言以大乘法為因而生。這裡顯示意言的差別。大乘法相等所生者。是此教法為緣生義。或者有的是在勝解行地名為能夠悟入。由於只是聽聞一切諸法唯有識性。深深地產生信解，所以名為能夠進入。在見道中這樣悟入。現在應當顯示。如理通達故者。謂對於意言如理通達。如何於此如理通達。謂此意言非法非義。非所取非能取。這樣通達于修道中這樣悟入。現在應當顯示。治療一切障礙故者。謂觀察此意言非法非義非所取非能取時。便能夠對治一切障礙故。究竟道中這樣悟入。現在應當顯示。遠離一切障礙故者。謂在善於清凈的妙智位中。最微細的障礙也沒有了。

論曰：由什麼能夠進入？由善根力所任持故。謂三種相練磨心故。斷四處故緣法義境。止觀恒常殷重加行。無放逸故。

釋曰：由此能夠進入，現在應當顯示。由什麼能夠進入？由善根力所任持故。謂三種相練磨心故。乃至恒常殷重加行無放逸故者。謂對於如是所說的八

【English Translation】 English version: Adhimoksha (profound understanding). It enables the correction of conduct. Because of correcting conduct, one accumulates roots of virtue. This is called being due to the power of attention (Manasikara, focused attention). One is skilled in cultivating the two accumulations of merit and wisdom. Therefore, one gradually becomes skilled in cultivating the two accumulations of merit and wisdom. One is able to enter the Bhumi (stages of a Bodhisattva). This is called being due to the power of reliance (Ashraya-bala, the power of reliance).

Treatise says: Where is one able to enter? Namely, in those mental utterances (Mano-jalpa, inner speech) that have the appearance of Dharma and meaning. In the Adhimukti-caryā-bhūmi (stage of aspiring conduct) arising from the equality of the Mahayana Dharma and so on. In the Darshana-marga (path of seeing), Bhavana-marga (path of cultivation), and Nishtha-marga (path of consummation). Regarding all dharmas, there is only the nature of consciousness (Vijnapti-matrata, consciousness-only nature). Because of understanding through hearing. Because of comprehending according to reason. Because of curing all obstacles. Because of being free from all obstacles.

Commentary says: Entering such categories and the aspects of entering. Now it should be shown. Mental reflection is called mental utterance. Such mental utterance arises from the cause of the Mahayana Dharma. Here, the difference of mental utterances is shown. 'Arising from the equality of the Mahayana Dharma and so on' means that this teaching arises from conditions. Or some are named as being able to awaken in the Adhimukti-caryā-bhūmi. Because one deeply generates faith and understanding by merely hearing that all dharmas are only of the nature of consciousness, it is called being able to enter. Thus, awakening in the Darshana-marga. Now it should be shown. 'Because of comprehending according to reason' means comprehending the mental utterance according to reason. How does one comprehend this according to reason? It means that this mental utterance is neither Dharma nor meaning. It is neither the object to be grasped nor the grasper. Thus, comprehending in the Bhavana-marga. Now it should be shown. 'Because of curing all obstacles' means that when observing this mental utterance as neither Dharma nor meaning, neither the object to be grasped nor the grasper, one is able to counteract all obstacles. Thus, awakening in the Nishtha-marga. Now it should be shown. 'Because of being free from all obstacles' means that in the position of pure and wonderful wisdom, even the most subtle obstacles are absent.

Treatise says: By what is one able to enter? Because of being supported by the power of roots of virtue. Namely, because of refining the mind with three aspects. Because of abandoning the four abodes, dwelling on the objects of Dharma and meaning. Constant and earnest application of Shamatha (calm abiding) and Vipassana (insight). Because of non-negligence.

Commentary says: By this one is able to enter, now it should be shown. By what is one able to enter? Because of being supported by the power of roots of virtue. Namely, because of refining the mind with three aspects. Up to constant and earnest application without negligence means regarding the eight that have been spoken of

句善順相應。名善根力所任持故。言恒常者。無間修故。言殷重者。恭敬修故。若於如是品類造修。即于如是能無放逸。

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

釋曰。此中對治三種退屈心故。唯修三種練磨心。所以者何。以諸菩薩聞于無上正等菩提最勝甚深廣大難可證得。心便退屈。對治此故修第一練磨心。又諸菩薩聞所修行波羅蜜多最勝甚深廣大難可證得。心便退屈。對治此故修第二練磨心。由此意樂能行施等波羅蜜多者。此中意樂。謂信及欲。菩薩于諸波羅蜜多。真實有性具功德性。有堪能性深生信解是名為信。深信解已樂欲修行。是名為欲。菩薩既得如是信欲。自性意樂少用功力。修習六種波羅蜜多當得圓滿。又諸菩薩于佛甚深廣大言教。思議抉擇善巧轉時。如是思量。如是無上正等菩提難可證得。隔一念心方可證得。心便退窟。對治此故修第三練磨心。我有妙善者。我有一切十種地中妙善積集福智資糧

【現代漢語翻譯】現代漢語譯本：『句善順相應』，是因為名稱是善根的力量所支援的緣故。『恒常』，是因為沒有間斷地修習的緣故。『殷重』，是因為恭敬地修習的緣故。如果對於這樣的品類進行造作和修習，就能在這種情況下不放逸。

論曰：無量諸世界中有無量的人和有情，在剎那剎那間證悟無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是第一種練磨其心的方法。由於這種意樂能夠行佈施等波羅蜜多（Pāramitā，到彼岸），我已獲得這樣的意樂，我因此可以用較少的功力修習佈施等波羅蜜多，並最終獲得圓滿。這是第二種練磨其心的方法。如果有人成就了能夠遮障善法的因素，那麼在命終時就會感到可愛，一切自體都圓滿而生。我有殊勝的善法，沒有障礙的善法，為什麼在那個時候不能獲得一切圓滿呢？這是第三種練磨其心的方法。

釋曰：這裡是爲了對治三種退屈心，所以才修習三種練磨心。為什麼這樣說呢？因為諸位菩薩聽到無上正等菩提是最殊勝、最甚深、最廣大、難以證得的，內心便會退縮。爲了對治這種情況，所以修習第一種練磨心。又，諸位菩薩聽到所修行的波羅蜜多是最殊勝、最甚深、最廣大、難以證得的，內心便會退縮。爲了對治這種情況，所以修習第二種練磨心。『由此意樂能夠行佈施等波羅蜜多』，這裡所說的意樂，指的是信和欲。菩薩對於諸波羅蜜多，真實地相信其具有自性、具有功德性、具有堪能性，深深地產生信解，這叫做信。深深地信解之後，樂於修行，這叫做欲。菩薩既然獲得了這樣的信欲自性意樂，就可以用較少的功力修習六種波羅蜜多，並最終獲得圓滿。又，諸位菩薩對於佛陀甚深廣大的言教，在思議、抉擇、善巧地轉動時，會這樣思量：像這樣無上正等菩提難以證得，需要隔著一念心才能證得，內心便會退縮。爲了對治這種情況，所以修習第三種練磨心。『我有妙善者』，我有一切十種地中的妙善，積集福德和智慧的資糧。

【English Translation】 English version: 'Sentences are well-aligned and corresponding' because the name is upheld by the power of good roots. 'Constant' because of uninterrupted practice. 'Earnest' because of respectful practice. If one cultivates and practices in such categories, one can be free from negligence in such situations.

Treatise says: In immeasurable worlds, countless people and sentient beings awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment) moment by moment. This is the first way to train the mind. Because of this intention, one can practice Dāna (giving) and other Pāramitās (perfections). I have already obtained such intention, and therefore I can cultivate Dāna and other Pāramitās with less effort and eventually attain perfection. This is the second way to train the mind. If someone has achieved factors that obstruct good deeds, they will be lovable at the time of death, and all their selves will be born perfectly. I have wonderful good deeds, unobstructed good deeds, why can't I obtain all perfections at that time? This is the third way to train the mind.

Explanation says: Here, three types of mind training are cultivated to counteract three types of discouragement. Why is this so? Because when Bodhisattvas hear that Anuttara-samyak-sambodhi is the most supreme, profound, vast, and difficult to attain, their minds become discouraged. To counteract this, the first type of mind training is cultivated. Also, when Bodhisattvas hear that the Pāramitās they practice are the most supreme, profound, vast, and difficult to attain, their minds become discouraged. To counteract this, the second type of mind training is cultivated. 'Because of this intention, one can practice Dāna and other Pāramitās,' here, intention refers to faith and desire. Bodhisattvas truly believe that the Pāramitās have inherent nature, possess virtuous qualities, and have the ability to be accomplished, and they deeply generate faith and understanding. This is called faith. After deeply believing and understanding, they joyfully desire to practice. This is called desire. Since Bodhisattvas have obtained such faith and desire as their inherent intention, they can cultivate the six Pāramitās with less effort and eventually attain perfection. Furthermore, when Bodhisattvas contemplate, discern, and skillfully transform the Buddha's profound and vast teachings, they think like this: Such Anuttara-samyak-sambodhi is difficult to attain, and it can only be attained with a mind separated by a single thought. Their minds become discouraged. To counteract this, the third type of mind training is cultivated. 'I have wonderful good deeds,' I have all the wonderful good deeds in the ten Bhūmis (grounds), accumulating the resources of merit and wisdom.

。無障礙善者。謂金剛喻定能破在骨粗重微細極難破障。此定無間得一切障離系轉依。云何爾時不當獲得一切圓滿者。此中意說于障離系。似彼命終時一切種智如彼體圓滿。又於此中三種練磨心者。謂諸菩薩善根無缺善根力持。由此力故則能三種練磨其心。心無退屈。初當顯示第一練磨心。謂人趣中無量世界無量有情。剎那剎那能證無上正等菩提。云何我今獨不能證。次當顯示第二練磨心。謂諸菩薩作是思惟。我此意樂離諸障礙。波羅蜜多慳等障礙皆無有故。不由功用波羅蜜多當得圓滿。此圓滿故證佛菩提。后當顯示第三練磨心。有障善者。謂由世善而成其善。此有障善尚命終時即便可愛一切自體圓滿而生。況我今者由無障善而成其善。不當成佛無上菩提無有是處。

論曰。此中有頌。

人趣諸有情　　處數皆無量　唸唸證等覺　　故不應退屈　諸凈心意樂　　能修行施等　此勝者已得　　故能修施等　善者于死時　　得隨樂自滿　勝善由永斷　　圓滿云何無

釋曰。復以伽他顯如是義。故不應退屈者。由上因緣策持其心令不怯弱。謂生是心。我不能證無上菩提。諸凈心者。是非不善無記心義。謂或有人以其散亂無記之心而行施等。如是外道以不善心而行施等。若求無上正等菩提。是最勝

【現代漢語翻譯】現代漢語譯本：無障礙的善是指，金剛喻定（Vajra-like Samadhi，一種堅不可摧的禪定）能夠破除存在於骨骼中的粗重、微細且極難破除的障礙。證得此定之後，一切障礙都會被去除，併發生轉依（Paravrtti，一種轉化）。怎麼能說那時不能獲得一切圓滿呢？這裡的意思是說，對於障礙的去除，就像命終時獲得一切種智（Sarvakarajnata，對一切事物本質的完全理解）一樣，如同身體的圓滿。此外，這裡有三種練磨心的方法：菩薩的善根沒有缺失，並且有善根的力量支援。由於這種力量，就能以三種方式練磨他們的心，使心不退縮。首先，應當展示第一種練磨心的方法：在人趣（Manusyaloka，人類存在的領域）中有無量世界和無量有情（Sattva，眾生），他們能在剎那剎那證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）。為什麼我今天就不能證得呢？其次，應當展示第二種練磨心的方法：菩薩這樣思維，我的意樂（Adhyashaya，願望）遠離一切障礙，因為波羅蜜多（Paramita，度，到達彼岸的方法）的慳吝等障礙都沒有了。不需要特別努力，波羅蜜多就能得到圓滿。由於這種圓滿，就能證得佛菩提（Buddha-bodhi，佛的覺悟）。最後，應當展示第三種練磨心的方法：有障礙的善是指，由世間善行而成就的善。這種有障礙的善，尚且在命終時就能可愛，一切自體圓滿而生。更何況我今天是由無障礙的善行而成就的善，怎麼可能不能成就佛的無上菩提呢？絕沒有這樣的道理。

論曰：此中有頌。

人趣諸有情，處數皆無量，唸唸證等覺，故不應退屈。諸凈心意樂，能修行施等，此勝者已得，故能修施等。善者于死時，得隨樂自滿，勝善由永斷，圓滿云何無。

釋曰：再次用伽他（Gatha，偈頌）來闡明這個道理。『故不應退屈』，由於上述因緣策勵和支援他們的心，使他們不怯弱。也就是說，生起這樣的心：我不能證得無上菩提。『諸凈心者』，是指非不善和非無記的心。也就是說，或許有人以散亂和無記的心來行佈施等善行。就像外道以不善的心來行佈施等善行一樣。如果尋求無上正等菩提，那是最殊勝的。

【English Translation】 English version: Unobstructed goodness refers to the Vajra-like Samadhi (Vajra-like Samadhi, an indestructible state of meditation) that can break through the coarse, subtle, and extremely difficult-to-break obstacles that reside within the bones. Upon attaining this Samadhi, all obstacles are removed, and a transformation (Paravrtti, a transformation) occurs. How can it be said that one cannot attain complete perfection at that time? The meaning here is that the removal of obstacles is like attaining complete omniscience (Sarvakarajnata, complete understanding of the nature of all things) at the time of death, like the perfection of the body. Furthermore, there are three ways to refine the mind here: Bodhisattvas' roots of goodness are not deficient, and they are supported by the power of their roots of goodness. Because of this power, they can refine their minds in three ways, so that their minds do not regress. First, the first method of refining the mind should be shown: In the human realm (Manusyaloka, the realm of human existence), there are countless worlds and countless sentient beings (Sattva, beings), who can attain unsurpassed complete enlightenment (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in every moment. Why can't I attain it today? Second, the second method of refining the mind should be shown: Bodhisattvas think in this way, 'My intention (Adhyashaya, aspiration) is free from all obstacles, because the obstacles of stinginess, etc., of the Paramitas (Paramita, perfections, ways to reach the other shore) are all gone.' Without special effort, the Paramitas can be perfected. Because of this perfection, one can attain Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment). Finally, the third method of refining the mind should be shown: Obstructed goodness refers to the goodness that is achieved through worldly good deeds. Even this obstructed goodness is lovable at the time of death, and one is born with the perfection of all self. How much more so since I am achieving goodness through unobstructed good deeds, how could I not achieve the unsurpassed Bodhi of the Buddha? There is absolutely no such reason.

Treatise says: There is a verse in this.

Sentient beings in the human realm, their number is immeasurable, attaining perfect enlightenment in every moment, therefore one should not regress. With pure intention, one can practice giving, etc., these victors have already attained, therefore they can practice giving, etc. The virtuous one at the time of death, attains self-satisfaction according to their pleasure, superior goodness is due to permanent severance, how can perfection be absent?

Explanation says: Again, the meaning is clarified with a Gatha (Gatha, verse). 'Therefore one should not regress,' because of the above causes that encourage and support their minds, so that they are not timid. That is to say, generate such a mind: 'I cannot attain unsurpassed Bodhi.' 'Those with pure minds' refers to minds that are neither unwholesome nor neutral. That is to say, perhaps someone performs acts of giving, etc., with a distracted and neutral mind. Just like non-Buddhists perform acts of giving, etc., with an unwholesome mind. If one seeks unsurpassed perfect enlightenment, that is the most excellent.

善故名凈心。此勝者已得故能修施等者。最勝菩薩名為勝者。此之意樂菩薩已得。是故能修施等諸度。即是已得能斷慳等所治心義等者。取始從尸羅乃至般若波羅蜜多。善者于死時得隨樂自滿者。是乃至得非想非非想處義。勝善由永斷圓滿云何無者。是由永斷障而成勝善圓滿佛果。云何無義。

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

現前自然住　　安立一切相　智者不分別　　得最上菩提

釋曰。今當顯示斷除四處。斷作意故者。謂斷聲聞等諸作意故。以能永斷異慧疑故者。謂于大乘甚深廣大。能永斷除異慧及疑。此中異慧。謂鄙惡慧于理動搖。疑謂猶預。由於大乘諸疑離疑者。謂于大乘安立法相三自性教。謂若說諸法皆無自性無生無滅。本來寂靜自性涅槃。諸如是等永無異門。依遍計所執自性。而說若說諸法如幻陽炎夢相光影影像谷向水月變化。諸如是等虛妄異門。依依他起自性而說。若說諸法真如實際無相勝義法界空性。諸如是等真實異門。依圓成實自性而說。於此一切異慧及疑永無復轉。由離所聞所思法中我我所執者。此中意說斷除法執

【現代漢語翻譯】現代漢語譯本『善』之所以被稱為『凈心』，是因為這位『勝者』已經證得，所以能夠修習佈施等。最殊勝的菩薩被稱為『勝者』。這位菩薩已經獲得了這種意樂，因此能夠修習佈施等諸波羅蜜（Pāramitā，度，到達彼岸）。也就是說，已經證得能夠斷除慳吝等煩惱所對治的心義等。從持戒（Śīla，尸羅）開始，直到般若波羅蜜多（Prajñāpāramitā，智慧度）。行善之人，在臨終時能夠隨心所欲，自我滿足。這是指乃至證得非想非非想處（Naisaṃjñānāsaṃjñāyatana）。殊勝的善，由於永遠斷除圓滿，怎麼會沒有呢？這是由於永遠斷除障礙，成就殊勝的善，圓滿佛果。怎麼會沒有意義呢？

論曰：由於遠離聲聞（Śrāvaka）和獨覺（Pratyekabuddha）的作意（manaskāra，心意活動），斷除了作意。對於大乘（Mahāyāna）的各種疑惑，遠離了疑惑，因為能夠永遠斷除不同的智慧所產生的疑惑。由於遠離所聽聞和所思惟的法中對我（ātman，阿特曼）和我所（mamakāra）的執著，斷除了法執。對於現前、自然安住、安立一切相中，沒有作意，沒有分別，斷除了分別。這裡有一首偈頌：

現前自然住，安立一切相，智者不分別，得最上菩提（Bodhi，覺悟）。

釋曰：現在應當顯示斷除四處。『斷作意故』，是指斷除聲聞等各種作意。『以能永斷異慧疑故』，是指對於大乘甚深廣大的教義，能夠永遠斷除不同的智慧和疑惑。這裡所說的『異慧』，是指鄙陋惡劣的智慧，對於真理動搖不定。『疑』是指猶豫不決。『對於大乘諸疑離疑者』，是指對於大乘安立法相的三自性教義。如果說諸法皆無自性，無生無滅，本來寂靜，自性涅槃，諸如此類的永遠不變的說法，是依遍計所執自性（Parikalpita-svabhāva）而說。如果說諸法如幻、陽焰、夢相、光影、影像、谷響、水月、變化，諸如此類的虛妄的說法，是依依他起自性（Paratantra-svabhāva）而說。如果說諸法真如、實際、無相、勝義法界、空性，諸如此類的真實的說法，是依圓成實自性（Pariniṣpanna-svabhāva）而說。對於這一切，異慧和疑惑永遠不再產生。『由離所聞所思法中我我所執者』，這裡的意思是說斷除法執。

【English Translation】 English version 'Good' is called 'pure mind' because this 'Victor' has attained it, and therefore is able to practice generosity and so on. The most excellent Bodhisattva is called 'Victor'. This Bodhisattva has attained this intention, and therefore is able to practice generosity and other perfections (Pāramitā, going to the other shore). That is to say, having attained the ability to cut off stinginess and other afflictions that the mind is subject to. Starting from morality (Śīla), up to wisdom perfection (Prajñāpāramitā). A virtuous person can be content and satisfied at the time of death. This refers to even attaining the state of neither perception nor non-perception (Naisaṃjñānāsaṃjñāyatana). How can supreme goodness be absent, since it is perfected by the permanent cutting off? It is because the supreme goodness, the perfect fruit of Buddhahood, is achieved by permanently cutting off obstacles. How can it be meaningless?

Treatise: By abandoning the intention (manaskāra, mental activity) of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), intention is cut off. Regarding the various doubts of the Mahāyāna (Great Vehicle), doubts are abandoned, because the doubts arising from different wisdoms can be permanently cut off. By abandoning the attachment to self (ātman) and what belongs to self (mamakāra) in the Dharma that is heard and contemplated, the attachment to Dharma is cut off. Regarding the present, naturally abiding, and established in all phenomena, without intention, without discrimination, discrimination is cut off. Here is a verse:

Present, naturally abiding, establishing all phenomena, the wise do not discriminate, and attain the supreme Bodhi (Enlightenment).

Explanation: Now, we should show the cutting off of four places. 'Because intention is cut off' refers to cutting off the various intentions of Śrāvakas and so on. 'Because different wisdoms and doubts can be permanently cut off' refers to the ability to permanently cut off different wisdoms and doubts regarding the profound and vast teachings of the Mahāyāna. Here, 'different wisdoms' refers to base and evil wisdoms that are shaken by the truth. 'Doubt' refers to hesitation. 'Regarding the various doubts of the Mahāyāna, doubts are abandoned' refers to the three natures of the Mahāyāna's established Dharma characteristics. If it is said that all Dharmas are without self-nature, without arising or ceasing, originally quiescent, and of the nature of Nirvana, such unchanging statements are based on the imputed nature (Parikalpita-svabhāva). If it is said that Dharmas are like illusions, mirages, dreams, light, shadows, echoes, reflections of the moon in water, and transformations, such false statements are based on the dependent nature (Paratantra-svabhāva). If it is said that Dharmas are suchness, reality, without characteristics, the ultimate realm of Dharma, emptiness, such true statements are based on the perfected nature (Pariniṣpanna-svabhāva). Regarding all of this, different wisdoms and doubts will never arise again. 'By abandoning the attachment to self and what belongs to self in the Dharma that is heard and contemplated' means here to cut off the attachment to Dharma.

。斷法執故者。乃至所聞所思法中執我我所。終不于彼如實悟入。由於現前現住安立一切相中無所作意無所分別者。謂加行無分別智轉時。如理作意住一切定心。諸相作意分別皆斷。斷分別故者。謂于現前色等現住。及骨鎖等定所安立。一切所緣諸境界相。皆不作意無所分別。由無分別方便能入。若異分別終不能入。現前自然住等頌唯顯最後所斷義。

論曰。由何云何而得悟入。

釋曰。為顯由此如是悟入故為此問。

論曰。由聞熏習種類。如理作意所攝。似法似義有見意言。

釋曰。由此悟入今當顯示。此中由聞熏習種類者。謂由聞熏習為因。即前所說悟入任持大乘熏習等所生故。應知是圓成實自性所攝。

論曰。由四尋思。謂由名義自性差別。假立尋思。及由四種如實遍智。謂由名事自性差別。假立如實遍智。如是皆同不可得故。以諸菩薩如是如實為入唯識勤修加行。即于似文似義意言。推求文名唯是意言。推求依此文名之義亦唯意言。推求名義自性差別唯是假立。若時證得唯有意言。爾時證知若名若義自性差別皆是假立。自性差別義相無故同不可得。由四尋思。及由四種如實遍智。於此似文似義意言。便能悟入唯有識性。

釋曰。如是悟入今當顯示由四尋思者。謂由名義

【現代漢語翻譯】現代漢語譯本：爲了斷除法執，乃至對於所聽聞、所思惟的法中執著于『我』和『我所』（屬於我的），最終都不能如實地領悟。因為對於現前、現住、安立的一切相中，不作意、不分別。這指的是在加行無分別智運轉時，如理作意安住於一切禪定之心，諸相的作意和分別都斷除了。斷除分別，指的是對於現前的色等現住，以及骨鎖等禪定所安立的一切所緣境界相，都不作意，沒有分別。通過無分別的方便才能進入，如果是有分別，最終不能進入。『現前自然住等頌』只是爲了顯示最後所要斷除的意義。

論曰：通過什麼，怎麼樣才能悟入？

釋曰：爲了顯示通過這些這樣悟入，所以才這樣提問。

論曰：通過聽聞熏習的種類，如理作意所攝，相似於法、相似於義的有見意言。

釋曰：通過這些悟入現在應當顯示。這裡『由聞熏習種類者』，指的是由聽聞熏習作為原因，就是前面所說的悟入任持大乘熏習等所生，應當知道是圓成實自性所攝。

論曰：通過四尋思，即通過名、義、自性、差別的假立尋思，以及通過四種如實遍智，即通過名、事、自性、差別的如實遍智，像這樣都同樣是不可得的。因為諸菩薩像這樣如實地爲了進入唯識而勤奮修行加行，就在相似於文、相似於義的意言上，推求文名只是意言，推求依靠此文名的意義也只是意言，推求名義的自性差別只是假立。如果證得只有意言，那時就證知無論是名還是義，自性差別都是假立，自性差別的義相沒有，同樣是不可得的。通過四尋思，以及通過四種如實遍智，對於這相似於文、相似於義的意言，就能悟入只有識性。

釋曰：像這樣悟入現在應當顯示，『由四尋思者』，指的是通過名、義

【English Translation】 English version: To sever the attachment to Dharma, even clinging to 'self' and 'what belongs to self' (mine) in the Dharma that is heard and contemplated, one ultimately cannot realize it as it truly is. This is because, regarding all phenomena that are present, abiding, and established, one does not direct attention to them or make distinctions. This refers to when the non-discriminating wisdom of application is in operation, and one's mind, through appropriate attention, abides in all samadhi (meditative absorption), the attention and distinctions regarding all phenomena are severed. Severing distinctions refers to not directing attention to or making distinctions regarding all the objects of perception, such as the present colors, etc., and the established objects of contemplation such as skeletons. One can only enter through the means of non-discrimination; if there is discrimination, one ultimately cannot enter. The verse 'Present, natural abiding, etc.' only serves to reveal the meaning of what is to be severed last.

Treatise says: Through what and how can one attain realization?

Explanation says: To show that one attains realization through these means, this question is asked.

Treatise says: Through the types of habitual tendencies of hearing, encompassed by appropriate attention, the ideation that appears similar to Dharma and similar to meaning.

Explanation says: The realization through these means should now be shown. Here, 'through the types of habitual tendencies of hearing' refers to the habitual tendencies of hearing as the cause, that is, generated from the previously mentioned realization, upholding the Mahayana habitual tendencies, etc. It should be known that it is encompassed by the perfected reality nature (Parinispanna).

Treatise says: Through the four investigations, namely, the provisional establishment investigations of name, meaning, self-nature, and difference, and through the four kinds of true and complete wisdom, namely, the true and complete wisdom of name, object, self-nature, and difference, in this way, all are equally unattainable. Because all Bodhisattvas, in this way, truly and diligently cultivate the application practice to enter into Vijnaptimatra (consciousness-only), they investigate the ideation that appears similar to text and similar to meaning, seeking the textual name as merely ideation, seeking the meaning that relies on this textual name as also merely ideation, and seeking the self-nature and difference of name and meaning as merely provisional establishment. If one realizes that there is only ideation, at that time, one realizes that whether it is name or meaning, the self-nature and difference are all provisional establishment, the meaning aspect of self-nature and difference is absent, and they are equally unattainable. Through the four investigations and through the four kinds of true and complete wisdom, regarding this ideation that appears similar to text and similar to meaning, one can realize that there is only the nature of consciousness.

Explanation says: This realization should now be shown. 'Through the four investigations' refers to through name and meaning.

自性等文之所顯說。及由四種如實遍智者。謂由名事自性差別假立等文之所顯說。如實遍知若名若事自性差別。皆是假立。于中實義皆不可得。是故說言如是皆同不可得故。又先推求若名若義自性差別唯是假立。后如實知如是真實皆不可得。于推求時名為尋思。若如實知不可得時。即名四種如實遍智。

論曰。於此悟入唯識性中。何所悟入。如何悟入。入唯識性。相見二性及種種性。若名若義自性差別。假自性差別義。如是六種義皆無故。所取能取性現前故。一時現似種種相義而生起故。如闇中繩顯現似蛇。譬如繩上蛇非真實。以無有故。若已了知彼義無者。蛇覺雖滅繩覺猶在。若以微細品類分析。此又虛妄色香味觸為其相故。此覺為依繩覺當滅。如是于彼似文似義六相意言。伏除非實六相義時。唯識性覺猶如蛇覺。亦當除遣。由圓成實自性覺故。

釋曰。今於此中問所悟入及悟入譬。唯識性者。唯有識性。相見二性者。顯示有相有見之識。顯現似因似所建立故名為相。種種性者。唯是一識顯現。似有種種相生。非速疾故別別而現。於此悟入唯識性中。如是三種為所悟入。一時現似種種相義而生起故者。謂似種種名句文相而生起故。及似種種依止此義而生起故。此中繩喻。顯示悟入三種自性。伏除非實六

【現代漢語翻譯】現代漢語譯本：自性等等文字所顯示和解說的，以及通過四種如實遍智者所瞭解的，也就是通過名、事、自性、差別、假立等等文字所顯示和解說的。如實遍知名稱、事物、自性、差別，都是假立的，其中真實的意義都不可得。所以說，這些都同樣是不可得的。又先推求名稱、意義、自性、差別，都只是假立的，然後如實地知道這些真實都是不可得的。在推求的時候，叫做尋思；如果如實地知道不可得的時候，就叫做四種如實遍智。

論曰：在這悟入唯識性的過程中，悟入了什麼？如何悟入？悟入唯識性，相、見二性以及種種性，名稱、意義、自性、差別，假自性、差別義，像這樣的六種意義都是沒有的。因為所取、能取的自性現前，一時顯現出種種相似的相和義而生起，就像黑暗中繩子顯現得像蛇一樣。譬如繩子上的蛇不是真實的，因為它本來就沒有。如果已經瞭解了那個意義是沒有的，那麼蛇的錯覺雖然消失了，繩子的感覺仍然存在。如果用微細的品類來分析，這又是虛妄的，因為色、香、味、觸是它的相。依靠這個感覺，繩子的感覺也會消失。像這樣，對於那些相似於文字、相似於意義的六相意言，當降伏排除非真實的六相義的時候，唯識性的覺悟就像蛇的錯覺一樣，也應當被去除，因為圓成實自性的覺悟。

釋曰：現在在這裡提問所悟入的內容以及悟入的比喻。唯識性，就是隻有識的自性。相、見二性，顯示有相有見的識，顯現得像原因，像所建立的，所以叫做相。種種性，只是一個識顯現得好像有種種相產生，不是因為快速而個別地顯現。在這悟入唯識性的過程中，像這樣的三種是所悟入的內容。一時顯現出種種相似的相和義而生起，是指顯現得像種種名句文相而生起，以及顯現得像種種依止這些意義而生起。這裡用繩子的比喻，顯示悟入三種自性，降伏排除非真實的六相。

【English Translation】 English version: What is shown and explained by texts such as 'self-nature', and what is understood by the four kinds of 'as-it-is' perfect wisdom, that is, what is shown and explained by texts such as name (nāma), object (artha), self-nature (svabhāva), difference (viśeṣa), and conceptual construction (prajñapti). To perfectly know as-it-is the name, object, self-nature, and difference, all are conceptual constructions, and no real meaning can be obtained within them. Therefore, it is said that these are all equally unobtainable. Furthermore, first investigate and seek out the name, meaning, self-nature, and difference, all of which are merely conceptual constructions, and then truly know that these realities are all unobtainable. When investigating and seeking, it is called 'thinking' (vitarka); if one truly knows that they are unobtainable, it is called the four kinds of 'as-it-is' perfect wisdom (yathābhūta-parijñāna).

Treatise: In this entering into the nature of 'consciousness-only' (vijñapti-mātratā), what is entered into? How is it entered into? Entering into the nature of 'consciousness-only', the two natures of appearance (nimitta) and perception (darśana), as well as the various natures, the name, meaning, self-nature, difference, the assumed self-nature, and the meaning of difference, these six kinds of meanings are all non-existent. Because the nature of what is grasped (grāhya) and what grasps (grāhaka) are present, and because at one time they appear to arise as various similar appearances and meanings, just as a rope in the darkness appears like a snake. For example, the snake on the rope is not real, because it does not exist. If one has already understood that that meaning is non-existent, then although the perception of the snake disappears, the perception of the rope remains. If one analyzes this with subtle categories, this is also false, because color (rūpa), smell (gandha), taste (rasa), and touch (sparśa) are its appearances. Relying on this perception, the perception of the rope will disappear. In this way, regarding those six aspects of mental expression (manas) that are similar to texts and similar to meanings, when subduing and eliminating the non-real six aspects of meaning, the awareness of the nature of 'consciousness-only', like the illusion of the snake, should also be removed, because of the awareness of the perfected nature (pariniṣpanna-svabhāva).

Explanation: Now, here, we ask about what is entered into and the metaphor for entering into. The nature of 'consciousness-only' is only the nature of consciousness. The two natures of appearance and perception show the consciousness that has appearance and perception, appearing like a cause, like what is established, therefore it is called appearance. The various natures are only one consciousness appearing as if various appearances arise, not appearing separately because of speed. In this entering into the nature of 'consciousness-only', these three are what is entered into. 'At one time they appear to arise as various similar appearances and meanings' means appearing to arise as various name-sentence-text appearances, and appearing to arise as various things relying on these meanings. Here, the metaphor of the rope shows entering into the three natures, subduing and eliminating the non-real six aspects.

相義時者。謂于遣滅六相義時。此中遣滅名為伏除。

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

釋曰。悟入意言似義相故悟入遍計所執性者。謂知諸義唯是遍計分別所作。由是故言悟入遍計所執自性悟入唯識故悟入依他起性者。舉其唯識即取意言。了知一切唯意言性。由此悟入依他起性。一切似義無容得生者謂無如是品類實義可似其生。故似唯識亦不得生者。謂唯識相亦不得起。何以故。計有識時即有義故。從是已后現證真如。此現證位不可宣說。內自證故。爾時菩薩平等平等所緣能緣無分別智已得生起者。所緣謂真如。能緣謂真智。此二平等譬如虛空。即是不住。所取能取二種性義。由不分別所取能取。是故說名無分別智。如是悟入圓成實性。

論曰。此中有頌。

法補特伽羅　　法義略廣性　不凈凈究竟　　名所行差別

釋曰。如前所說住一切義無分別名。何等為名。幾品類義為答此問

【現代漢語翻譯】現代漢語譯本：相義時者，是指在遣滅六相義的時候。這裡所說的遣滅，名為伏除（降伏和去除）。

論曰：像這樣，菩薩領悟到意言（概念和語言）所顯現的相似義相，因此領悟到遍計所執性（虛妄分別的自性）。領悟到唯識（只有意識）的道理，因此領悟到依他起性（相互依存的自性）。那麼，如何領悟圓成實性（究竟真實的自性）呢？如果已經滅除了意言、聽聞佛法所熏習的種類、以及唯識的妄想，這時菩薩已經遣除了對義相的執著，一切相似的義相都無法產生。因此，相似的唯識之想也無法產生。由於這個因緣，安住於一切義無分別的境界，在法界（真如實相）中便能夠現見相應而安住。這時，菩薩平等平等地對待所緣（所觀的對象）和能緣（能觀的智慧），無分別智已經生起。因此，這位菩薩被稱為已經領悟了圓成實性。

釋曰：『悟入意言似義相故悟入遍計所執性者』，是指了知諸義只是遍計分別所造作的。因此說領悟了遍計所執自性。『悟入唯識故悟入依他起性者』，這裡舉出唯識就包含了意言。了知一切都是意言的自性，因此悟入依他起性。『一切似義無容得生者』，是指沒有像這樣品類的真實義可以相似地產生。『故似唯識亦不得生者』，是指唯識的相也無法生起。為什麼呢？因為執著有識的時候，就有了義的存在。從此以後，現證真如（實相）。這種現證的境界是不可言說的，因為是內在的自我證悟。『爾時菩薩平等平等所緣能緣無分別智已得生起者』，所緣是指真如，能緣是指真智。這兩者平等，譬如虛空，就是不住于所取和能取的兩種自性義。由於不分別所取和能取，所以稱為無分別智。像這樣悟入圓成實性。

論曰：這裡有一首偈頌：

法補特伽羅（人）法義略廣性不凈凈究竟名所行差別

釋曰：如前面所說，安住於一切義無分別的名。什麼是名？有幾種品類的義？爲了回答這個問題

【English Translation】 English version: 『相義時者』 refers to the time of eliminating the meaning of the six characteristics. Here, 『eliminating』 is called 『subduing and removing』.

Treatise says: In this way, when a Bodhisattva realizes the appearance of meaning that resembles conceptual language, they realize the nature of the Parikalpita (completely conceptualized nature). When they realize the principle of Vijnaptimatrata (consciousness-only), they realize the nature of Paratantra (other-dependent nature). How then does one realize the nature of Parinispanna (perfected nature)? If one has already eliminated conceptual language, the seeds of learning from hearing the Dharma, and the thought of Vijnaptimatrata, then the Bodhisattva has eliminated attachment to the appearance of meaning. All similar appearances of meaning cannot arise. Therefore, similar thoughts of Vijnaptimatrata also cannot arise. Because of this condition, one abides in the state of no-discrimination towards all meanings, and is able to directly perceive and abide in accordance with the Dharmadhatu (realm of reality). At that time, the Bodhisattva's non-discriminating wisdom, which equally perceives the perceived object and the perceiving subject, has arisen. Therefore, this Bodhisattva is said to have realized the nature of Parinispanna.

Explanation says: 『悟入意言似義相故悟入遍計所執性者』 means knowing that all meanings are merely created by Parikalpita (completely conceptualized) discrimination. Therefore, it is said that one realizes the nature of Parikalpita. 『悟入唯識故悟入依他起性者』 here, mentioning Vijnaptimatrata includes conceptual language. Knowing that everything is the nature of conceptual language, one therefore realizes the nature of Paratantra. 『一切似義無容得生者』 means that there is no real meaning of such a category that can similarly arise. 『故似唯識亦不得生者』 means that the appearance of Vijnaptimatrata also cannot arise. Why? Because when one clings to the existence of consciousness, there is the existence of meaning. From then on, one directly realizes Suchness (true reality). This state of direct realization is indescribable because it is an inner self-realization. 『爾時菩薩平等平等所緣能緣無分別智已得生起者』 the perceived object refers to Suchness, and the perceiving subject refers to true wisdom. These two are equal, like space, which is not dwelling in the nature of the grasped and the grasper. Because one does not discriminate between the grasped and the grasper, it is called non-discriminating wisdom. In this way, one realizes the nature of Parinispanna.

Treatise says: Here is a verse:

法補特伽羅 (Dharma and Pudgala - person) 法義略廣性 (Dharma meaning, brief and extensive nature) 不凈凈究竟 (Impure, pure, ultimate) 名所行差別 (Name, the difference in what is practiced)

Explanation says: As mentioned earlier, abiding in the name of no-discrimination towards all meanings. What is the name? How many categories of meaning are there? To answer this question

。以頌顯示名類差別。此中法名者。謂色受眼耳等。補特伽羅名者。謂佛及隨信行等。又法名者。謂契經等。義名者。謂依此法義。略名者。謂有情等。廣名者。謂彼一一各別能詮。姓名者。謂諸字本母。不凈名者。謂諸異生。凈名者。謂有學等。究竟名者。謂一切法總相所緣。是諸菩薩所緣名類略有十種。一法名謂眼等。二補特伽羅名謂我等。三法名謂十二分教。四義名謂此十二分教所詮諸義。五略名謂一切法為無為等。六廣名謂色受等及虛空等七姓名。謂阿字為初訶字為后。八不凈名謂諸異生。九凈名謂諸見諦。十究竟名謂一切法總相所緣。即是二智所緣境界。謂出世智及后得智。以一切法真如實際為所緣故。以一切法種種相別為所緣故。如十地等。此中意取於一切義總相緣智所緣境界。如是品類。是諸菩薩名所行別。

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

釋曰。生如來家者。由此能令諸佛種性無斷絕故。得一切有情平等心性者。由作是思。如我自身欲般涅槃。一切有情亦如是故。得一切菩薩平等心性者。由得菩薩等意樂故。得一切佛平等心性者。由此位中得佛法身

【現代漢語翻譯】現代漢語譯本：以偈頌來顯示名稱類別的差別。這裡所說的『法名』，是指色、受、眼、耳等。『補特伽羅名』（pudgala，人或有情）是指佛以及隨信行等。又，『法名』是指契經等。『義名』是指依此法所詮釋的意義。『略名』是指有情等。『廣名』是指他們一一各自所能詮釋的。『姓名』是指諸字的根本母字。『不凈名』是指諸異生（凡夫）。『凈名』是指有學等。『究竟名』是指一切法總相所緣。這些是諸菩薩所緣的名類，略有十種：一、法名，如眼等；二、補特伽羅名，如我等；三、法名，如十二分教（十二部經）；四、義名，如這十二分教所詮釋的諸義；五、略名，如一切法為有為、無為等；六、廣名，如色、受等及虛空等；七、姓名，如阿字為首，訶字為尾；八、不凈名，如諸異生；九、凈名，如諸見諦者；十、究竟名，如一切法總相所緣，即是二智所緣境界，指出世智及后得智。以一切法真如實際為所緣故，以一切法種種相別為所緣故，如十地等。這裡意在取於一切義總相緣智所緣境界。這樣的品類，是諸菩薩名所行之差別。論曰：如是菩薩悟入唯識性，故悟入所知相。悟入此故，入極喜地（pramudita-bhumi，菩薩十地之第一地）。善達法界，生如來家。得一切有情平等心性，得一切菩薩平等心性，得一切佛平等心性。此即名為菩薩見道。釋曰：生如來家者，由此能令諸佛種性無斷絕故。得一切有情平等心性者，由作是思：『如我自身欲般涅槃（nirvana，滅度），一切有情亦如是故。』得一切菩薩平等心性者，由得菩薩等意樂故。得一切佛平等心性者，由此位中得佛法身。

【English Translation】 English version: Showing the differences in name categories through verses. Here, 'Dharma name' refers to form (rupa), feeling (vedana), eye, ear, etc. 'Pudgala name' (pudgala, person or sentient being) refers to the Buddha and those who follow by faith, etc. Furthermore, 'Dharma name' refers to sutras, etc. 'Meaning name' refers to the meaning explained by this Dharma. 'Abbreviated name' refers to sentient beings, etc. 'Extensive name' refers to each of their individual expressive abilities. 'Name-sound' refers to the fundamental mother letters of all words. 'Impure name' refers to all ordinary beings. 'Pure name' refers to those who are in the stage of learning, etc. 'Ultimate name' refers to the overall characteristics of all dharmas as objects of cognition. These are the categories of names that Bodhisattvas cognize, briefly having ten types: 1. Dharma name, such as eye, etc.; 2. Pudgala name, such as I, etc.; 3. Dharma name, such as the twelve divisions of teachings (twelve categories of scriptures); 4. Meaning name, such as the various meanings explained by these twelve divisions of teachings; 5. Abbreviated name, such as all dharmas being conditioned (samskrta), unconditioned (asamskrta), etc.; 6. Extensive name, such as form, feeling, etc., and space, etc.; 7. Name-sound, such as 'A' as the beginning and 'Ha' as the end; 8. Impure name, such as all ordinary beings; 9. Pure name, such as those who have seen the truth; 10. Ultimate name, such as the overall characteristics of all dharmas as objects of cognition, which are the objects of cognition of the two wisdoms, namely, the wisdom beyond the world and the wisdom attained thereafter. Because the true reality of all dharmas is the object of cognition, and because the various distinct characteristics of all dharmas are the object of cognition, such as the ten bhumis (ten grounds). Here, the intention is to take the object of cognition of the wisdom that cognizes the overall characteristics of all meanings. Such categories are the differences in the names practiced by Bodhisattvas. Treatise says: Thus, Bodhisattvas realize the nature of consciousness-only (vijnapti-matrata), therefore they realize the characteristics of what is knowable. Because they realize this, they enter the Joyful Ground (pramudita-bhumi, the first of the ten Bodhisattva grounds). They are well-versed in the Dharma realm and are born into the family of the Tathagatas. They attain the equality of mind towards all sentient beings, attain the equality of mind towards all Bodhisattvas, and attain the equality of mind towards all Buddhas. This is called the Bodhisattva's path of seeing. Explanation says: 'Born into the family of the Tathagatas' means that this enables the lineage of all Buddhas to be uninterrupted. 'Attain the equality of mind towards all sentient beings' is because they think, 'Just as I myself desire to attain Nirvana (nirvana, liberation), so do all sentient beings.' 'Attain the equality of mind towards all Bodhisattvas' is because they attain the equal intention of Bodhisattvas. 'Attain the equality of mind towards all Buddhas' is because in this stage, they attain the Dharma body of the Buddhas.

。證得此故得一切佛平等心性。又得一切有情平等心性者。謂證自他平等性故。如於自身欲盡眾苦。於他亦爾。得一切菩薩平等心性者。謂與一切菩薩意樂加行皆平等故。得一切佛平等心性者。見彼法界與己法界無差別故。

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

釋曰。由緣總法出世止觀智故者。謂由止觀所顯智故。為斷及相阿賴耶識諸相種子者。此中及相是及因義。于阿賴耶識中。諸雜染法種子。名阿賴耶識諸相種子。復舉相者。為欲顯示即彼種子是所緣相。如是說已。顯彼種子因果俱斷。若無分別智斷一切障證得佛法。此後得智復何所用。無分別智不能宣說諸因果法。無分別故。由是因緣須后得智。宣說所有諸因果法常無顛倒。譬如幻師于所幻事。於一切阿賴耶識所生者。謂阿賴耶識為因。一切了別相中者。謂識為因見相分中。由后得智見如幻等。及宣說時皆無顛倒。

論曰。於此悟入唯識性時。有四種三摩地

【現代漢語翻譯】現代漢語譯本：證得這個緣故，就能獲得一切佛的平等心性（Buddha's equal nature of mind）。又說獲得一切有情（sentient beings）的平等心性，是指證悟了自他平等性（equality of oneself and others）。就像對自己想要擺脫所有痛苦一樣，對他人也是如此。獲得一切菩薩（Bodhisattvas）的平等心性，是指與一切菩薩的意樂（intention）和加行（practice）都平等。獲得一切佛的平等心性，是因為見到他們的法界（Dharmadhatu）與自己的法界沒有差別。

論曰：再次，爲了什麼意義而進入唯識性（Consciousness-only nature）？因為緣于總法（totality of dharmas）的出世止觀智（transcendental Samatha-Vipassana wisdom）。由此後得智（wisdom attained after enlightenment）能夠認識種種相識（various aspects of consciousness）。爲了斷除阿賴耶識（Alaya-consciousness）的諸相種子（seeds of appearances）及其相關的種子。爲了增長能夠觸及法身（Dharmakaya）的種子。爲了轉變所依（basis of transformation）。爲了想要證得一切佛法（all Buddha-dharmas）。爲了想要證得一切智智（all-knowing wisdom）。進入唯識性。又后得智，對於一切阿賴耶識所生的一切了別相（discriminatory appearances）中，見到如幻（illusory）等的自性，沒有顛倒的轉化。所以菩薩譬如幻師（illusionist），對於所幻化的事物，在諸相中，以及所說的因果（cause and effect）常常沒有顛倒。

釋曰：因為緣于總法的出世止觀智，是指通過止觀所顯現的智慧。爲了斷除及相阿賴耶識的諸相種子，這裡『及相』是『及因』的意思。在阿賴耶識中，各種雜染法（defiled dharmas）的種子，叫做阿賴耶識的諸相種子。再次舉出『相』，是爲了顯示那些種子就是所緣之相（object of contemplation）。這樣說之後，顯示了那些種子的因果都斷除了。如果無分別智（non-discriminating wisdom）斷除一切障礙，證得佛法，那麼這后得智又有什麼用呢？無分別智不能宣說諸因果法，因為它是無分別的。因為這個緣故，需要后得智，宣說所有諸因果法常常沒有顛倒。譬如幻師對於所幻化的事物，對於一切阿賴耶識所生，是指阿賴耶識為因。一切了別相中，是指以識為因，見到相分（image-aspect）中。由后得智見到如幻等，以及宣說時都沒有顛倒。

論曰：於此悟入唯識性時，有四種三摩地（Samadhi）。

【English Translation】 English version: Having attained this, one obtains the equal nature of mind of all Buddhas. Furthermore, obtaining the equal nature of mind of all sentient beings means realizing the equality of oneself and others. Just as one desires to be free from all suffering for oneself, so it is for others. Obtaining the equal nature of mind of all Bodhisattvas means that one's intention and practice are equal to those of all Bodhisattvas. Obtaining the equal nature of mind of all Buddhas is because one sees that their Dharmadhatu (realm of reality) is no different from one's own.

Treatise: Furthermore, for what purpose does one enter the Consciousness-only nature? It is because of the transcendental Samatha-Vipassana wisdom that contemplates the totality of dharmas. Because of this, the wisdom attained after enlightenment (post-enlightenment wisdom) can recognize various aspects of consciousness. It is to cut off the seeds of appearances and their related seeds in the Alaya-consciousness. It is to increase the seeds that can touch the Dharmakaya (body of reality). It is to transform the basis of transformation. It is to desire to attain all Buddha-dharmas. It is to desire to attain all-knowing wisdom. One enters the Consciousness-only nature. Furthermore, post-enlightenment wisdom, in all discriminatory appearances arising from the Alaya-consciousness, sees the nature of illusion and so on, without inverted transformation. Therefore, a Bodhisattva is like an illusionist, and in the illusions they create, in all appearances, and in the cause and effect they speak of, there is always no inversion.

Explanation: 'Because of the transcendental Samatha-Vipassana wisdom that contemplates the totality of dharmas' means the wisdom revealed through Samatha-Vipassana. 'To cut off the seeds of appearances and their related seeds in the Alaya-consciousness,' here 'related' means 'related cause.' In the Alaya-consciousness, the seeds of various defiled dharmas are called the seeds of appearances of the Alaya-consciousness. Again, mentioning 'appearances' is to show that those seeds are the object of contemplation. Having said this, it shows that the cause and effect of those seeds are both cut off. If non-discriminating wisdom cuts off all obstacles and attains Buddha-dharmas, then what is the use of this post-enlightenment wisdom? Non-discriminating wisdom cannot proclaim the laws of cause and effect, because it is non-discriminating. For this reason, post-enlightenment wisdom is needed to proclaim that all laws of cause and effect are always without inversion. For example, an illusionist, in the illusions they create, in all that arises from the Alaya-consciousness, means that the Alaya-consciousness is the cause. 'In all discriminatory appearances' means that consciousness is the cause, seeing the image-aspect. Through post-enlightenment wisdom, one sees illusion and so on, and there is no inversion in proclaiming it.

Treatise: When one awakens to and enters the Consciousness-only nature, there are four kinds of Samadhi.

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

釋曰。於一切處入真觀時。皆有四種順抉擇分。故於此中亦應顯示。是順抉擇分依止者。謂抉擇分因所依止義。于下品無義忍中有明得三摩地者。謂于無義中起下品愛樂。以其明名。顯下品無義智三摩地名。顯此無義智所依止定。于上品無義忍中者。謂于無義中起上品愛樂。有明增三摩地者。謂以明名。顯上品無義智三摩地名。顯此無義智所依止定。諦順忍依止者。法無我理名諦。此忍順彼名諦順忍。此云何成。謂于外無中已決定者。于無能取亦深愛樂。應知于利順忍轉時。是現觀邊者。謂現觀時義。

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

釋曰。于如所說安立十地者。謂于隨說安立

【現代漢語翻譯】現代漢語譯本：這四種是順抉擇分所依賴的。應當如何理解呢？應當理解為，通過四種尋思，在下品的無義忍中，有明得三摩地（Mingt 得 Samadhi，一種禪定狀態），這是暖順抉擇分所依賴的。在上品的無義忍中，有明增三摩地（Mingzeng Samadhi，一種禪定狀態），這是頂順抉擇分所依賴的。再通過四種如實遍智，已經進入唯識（Vijnaptimatrata，唯識宗），在無義中已經獲得決定，有進入真義一分的三摩地，這是諦順忍所依賴的。從此無間斷地降伏唯識之想，有無間三摩地，這是世第一法所依賴的。應當理解為，這些三摩地是現觀（Abhisamaya，現觀）的邊緣。

解釋說：在一切處進入真觀的時候，都有四種順抉擇分，所以在這裡也應當顯示。『是順抉擇分依止者』，是指抉擇分的因所依賴的意義。『于下品無義忍中有明得三摩地者』，是指在無義中生起下品的愛樂，用『明』這個名稱，顯示下品無義智的三摩地的名稱，顯示這個無義智所依賴的禪定。『于上品無義忍中者』，是指在無義中生起上品的愛樂。『有明增三摩地者』，是用『明』這個名稱，顯示上品無義智的三摩地的名稱，顯示這個無義智所依賴的禪定。『諦順忍依止者』，法無我的道理名為諦，這個忍順應它，名為諦順忍。這是如何成就的呢？是指在外無中已經獲得決定的人，對於無能取也深深地愛樂。應當知道，在利順忍轉動的時候，是現觀的邊緣，是指現觀時候的意義。

論述說：像這樣，菩薩已經進入了地（Bhumi，菩薩的修行階段），已經獲得了見道（Darshana-marga，見道），已經進入了唯識，在修道（Bhavana-marga，修道）中如何修行呢？在如所說的安立十地，攝一切經都現前中，由於緣總法出世后得止觀智的緣故，經過無量百千俱胝那庾多劫的數修習的緣故，而得到轉依（Ashraya-paravrtti，轉依）。爲了想要證得三種佛身（Trikaya，佛的三身）而精勤修行。

解釋說：『于如所說安立十地者』，是指對於隨所說安立。

【English Translation】 English version: These four are the supports for the four kinds of preparatory practices leading to definite understanding. How should this be understood? It should be understood that through the four kinds of investigation, in the inferior non-objectifying forbearance, there is the Samadhi (Samadhi, a state of meditation) of clear attainment, which is the support for the warmth preparatory practice leading to definite understanding. In the superior non-objectifying forbearance, there is the Samadhi of clear increase, which is the support for the peak preparatory practice leading to definite understanding. Furthermore, through the four kinds of truthful comprehensive wisdom, having already entered into Vijnaptimatrata (Vijnaptimatrata, the Consciousness-Only school), having already attained certainty in non-objectification, there is the Samadhi of entering into a portion of true meaning, which is the support for the forbearance that accords with truth. From this, without interruption, subduing the thought of Vijnaptimatrata, there is the uninterrupted Samadhi, which is the support for the supreme mundane dharma. It should be understood that these Samadhis are the edge of Abhisamaya (Abhisamaya, direct realization).

Explanation: In all places, when entering into true contemplation, there are four kinds of preparatory practices leading to definite understanding, therefore it should also be shown here. 'The support for the preparatory practices leading to definite understanding' refers to the meaning of the support for the cause of definite understanding. 'In the inferior non-objectifying forbearance, there is the Samadhi of clear attainment' refers to generating inferior delight in non-objectification, using the name 'clear' to indicate the name of the Samadhi of inferior non-objectifying wisdom, showing the meditation that this non-objectifying wisdom relies on. 'In the superior non-objectifying forbearance' refers to generating superior delight in non-objectification. 'There is the Samadhi of clear increase' refers to using the name 'clear' to indicate the name of the Samadhi of superior non-objectifying wisdom, showing the meditation that this non-objectifying wisdom relies on. 'The support for the forbearance that accords with truth' refers to the principle of the non-self of phenomena being called truth, and this forbearance accords with it, being called the forbearance that accords with truth. How is this accomplished? It refers to those who have already attained certainty in the absence of externals, and also deeply delight in the absence of the grasper. It should be known that when the forbearance that accords with benefit is turning, it is the edge of Abhisamaya, referring to the meaning of the time of Abhisamaya.

Treatise: In this way, the Bodhisattva (Bodhisattva, an enlightened being) has already entered the Bhumi (Bhumi, stages of a Bodhisattva's path), has already attained the Darshana-marga (Darshana-marga, the path of seeing), has already entered into Vijnaptimatrata, how does he practice in the Bhavana-marga (Bhavana-marga, the path of cultivation)? In the establishment of the ten Bhumis as described, with all the sutras appearing before him, due to the reason of contemplating the wisdom of cessation and contemplation obtained after emerging from the world by contemplating the totality of dharmas, and due to the reason of cultivating for countless hundreds of thousands of kotis of nayutas of kalpas, he attains Ashraya-paravrtti (Ashraya-paravrtti, transformation of the basis). In order to desire to attain the Trikaya (Trikaya, the three bodies of the Buddha), he diligently practices.

Explanation: 'In the establishment of the ten Bhumis as described' refers to the establishment according to what was said.

菩薩十種地中。由緣總法者。謂緣總相非分別緣。言出世者。無分別智。后得即是能成立智。此不應說唯是世間。由於世間未積習故。亦不應說唯出世間。由隨世間而現前故。由是因緣不可定說而得轉依者。由緣總智故得轉依。為欲證得三種佛身精勤修行者。謂我當證三種佛身故勤修行。

論曰。聲聞現觀。菩薩現觀有何差別。謂菩薩現觀與聲聞異。由十一種差別應知。一由所緣差別。以大乘法為所緣故。二由資持差別。以大福智二種資糧為資持故。三由通達差別。以能通達補特伽羅法無我故。四由涅槃差別。攝受無住大涅槃故。五由地差別。依於十地而出離故。六七由清凈差別。斷煩惱習凈佛土故。八由於自他得平等心差別。成熟有情加行無休息故。九由生差別。生如來家故。十由受生差別。常于諸佛大集會中攝受生故。十一由果差別。十力無畏不共佛法。無量功德果成滿故。

釋曰。由涅槃差別者。以菩薩現觀攝受無住大般涅槃。聲聞不爾。由清凈差別者。以菩薩現觀永斷煩惱及諸習氣。能凈佛土。聲聞不爾。

論曰。此中有二頌。

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

釋曰。將入真觀故說二頌

【現代漢語翻譯】現代漢語譯本菩薩十種地（Bhumi，土地，階段）中，由於緣總法（Dharmas，佛法）的緣故，是指緣總相（Lakshana，相）而非分別緣（Vikalpa，分別）。所說的出世（Lokottara，超越世間）是指無分別智（Nirvikalpa-jnana，無分別的智慧）。后得智（Prsthalabdha-jnana，證悟后獲得的智慧）就是能成立智（Sadhaka-jnana，能夠確立真理的智慧）。不應說它僅僅是世間的，因為在世間沒有積累足夠的習氣（Vasana，習氣）。也不應說它僅僅是出世間的，因為它隨著世間而顯現。由於這些因緣，不可斷定地說而能獲得轉依（Asraya-paravrtti，轉化所依）是因為緣總智（Samanya-jnana，普遍的智慧）的緣故。爲了想要證得三種佛身（Trikaya，法身、報身、應身）而精勤修行，是指『我應當證得三種佛身』，因此勤奮修行。

論曰：聲聞（Sravaka，聽聞佛法者）的現觀（Abhisamaya，現觀），菩薩（Bodhisattva，菩薩）的現觀有什麼差別？菩薩的現觀與聲聞不同，應該從十一種差別來了解。第一，由所緣（Alambana，所緣境）的差別，因為以大乘法（Mahayana Dharma，大乘佛法）為所緣的緣故。第二，由資持（Upastambha，支援）的差別，因為以大福（Mahapunya，大福德）和大智（Mahajnana，大智慧）兩種資糧（Sambhara，積聚）作為支援的緣故。第三，由通達（Prativedha，通達）的差別，因為能夠通達補特伽羅（Pudgala，補特伽羅）法無我（Nairatmya，無我）的緣故。第四，由涅槃（Nirvana，涅槃）的差別，因為攝受無住大涅槃（Apratisthita-mahanirvana，不住涅槃）的緣故。第五，由地（Bhumi，土地，階段）的差別，因為依於十地（Dasabhumi，十地）而出離的緣故。第六和第七，由清凈（Visuddhi，清凈）的差別，因為斷除煩惱習氣（Klesa-vasana，煩惱習氣）和清凈佛土（Buddhaksetra，佛土）的緣故。第八，由於自他得平等心（Samatacitta，平等心）的差別，因為成熟有情（Sattva，有情）的加行（Prayoga，修行）沒有休息的緣故。第九，由生（Jati，生）的差別，因為生於如來家（Tathagata-kula，如來之家）的緣故。第十，由受生（Upapatti，受生）的差別，因為常于諸佛大**（Buddha-mahasamgha，佛陀僧團）中攝受生的緣故。第十一，由果（Phala，果）的差別，因為十力（Dasabala，十力）、無畏（Vaisaradya，無畏）和不共佛法（Avenika-buddhadharma，不共佛法），以及無量功德果（Ananta-gunaphala，無量功德果）成就圓滿的緣故。

釋曰：由涅槃差別者，因為菩薩現觀攝受無住大般涅槃，聲聞不是這樣。由清凈差別者，因為菩薩現觀永遠斷除煩惱以及各種習氣，能夠清凈佛土，聲聞不是這樣。

論曰：這其中有兩首偈頌：

名事互為客，其性應尋思；於二亦當推，唯量及唯假。實智觀無義，唯有分別三；彼無故此無，是即入三性（Trisvabhava，三自性）。

釋曰：將要進入真觀（Tattva-abhisamaya，真實現觀）的緣故，所以說這兩首偈頌。

【English Translation】 English version Among the ten Bhumis (lands, stages) of a Bodhisattva (enlightenment being), due to the cause of the totality of Dharmas (teachings), it refers to perceiving the general characteristics (Lakshana, signs) rather than engaging in discriminative perception (Vikalpa, discrimination). What is referred to as supramundane (Lokottara, beyond the world) is non-discriminative wisdom (Nirvikalpa-jnana, wisdom without discrimination). Subsequent wisdom (Prsthalabdha-jnana, wisdom attained after enlightenment) is the wisdom that establishes (Sadhaka-jnana, establishing wisdom). It should not be said that it is solely mundane, because one has not accumulated sufficient habitual tendencies (Vasana, habits) in the mundane realm. Nor should it be said that it is solely supramundane, because it manifests along with the mundane realm. Due to these causes and conditions, one cannot definitively say, but the transformation of the basis (Asraya-paravrtti, transformation of the basis) is attained through the wisdom of totality (Samanya-jnana, general wisdom). To diligently practice in order to attain the three bodies of the Buddha (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya), it means 'I shall attain the three bodies of the Buddha,' therefore, practice diligently.

Treatise: What is the difference between the direct realization (Abhisamaya, direct realization) of a Sravaka (hearer of the teachings) and the direct realization of a Bodhisattva (enlightenment being)? The direct realization of a Bodhisattva differs from that of a Sravaka, and this should be understood through eleven differences. First, the difference in the object of focus (Alambana, object of focus), because it takes the Mahayana Dharma (Mahayana Dharma, Great Vehicle teachings) as its object. Second, the difference in support (Upastambha, support), because it takes the two accumulations (Sambhara, accumulations) of great merit (Mahapunya, great merit) and great wisdom (Mahajnana, great wisdom) as its support. Third, the difference in understanding (Prativedha, understanding), because it can understand the non-self (Nairatmya, no-self) of both person (Pudgala, person) and phenomena. Fourth, the difference in Nirvana (Nirvana, liberation), because it embraces the non-abiding great Nirvana (Apratisthita-mahanirvana, non-abiding Nirvana). Fifth, the difference in Bhumi (land, stage), because it departs based on the ten Bhumis (Dasabhumi, ten stages). Sixth and seventh, the difference in purity (Visuddhi, purity), because it eliminates the habitual tendencies of afflictions (Klesa-vasana, afflictive habits) and purifies the Buddha-field (Buddhaksetra, Buddha-field). Eighth, the difference in having equanimity (Samatacitta, equanimity) towards oneself and others, because the practice (Prayoga, practice) of maturing sentient beings (Sattva, sentient beings) is without rest. Ninth, the difference in birth (Jati, birth), because one is born into the family of the Tathagatas (Tathagata-kula, family of the Buddhas). Tenth, the difference in rebirth (Upapatti, rebirth), because one constantly receives rebirth within the great Sangha (Buddha-mahasamgha, community) of all the Buddhas. Eleventh, the difference in result (Phala, result), because the ten powers (Dasabala, ten powers), fearlessness (Vaisaradya, fearlessness), unique Buddha-dharmas (Avenika-buddhadharma, unique Buddha qualities), and the immeasurable qualities of the fruit (Ananta-gunaphala, immeasurable qualities of the fruit) are fully accomplished.

Explanation: The difference in Nirvana is that the direct realization of a Bodhisattva embraces the non-abiding great Nirvana, which is not the case for a Sravaka. The difference in purity is that the direct realization of a Bodhisattva permanently eliminates afflictions and all habitual tendencies, and can purify the Buddha-field, which is not the case for a Sravaka.

Treatise: There are two verses here:

'Name and thing are mutually guests; their nature should be investigated; in both, one should also examine only quantity and only designation.' 'Real wisdom sees no meaning; there are only the three discriminations; when that is absent, this is absent; this is entering the three natures (Trisvabhava, three natures).'

Explanation: Because one is about to enter true realization (Tattva-abhisamaya, true realization), these two verses are spoken.

。名事互為客其性應尋思者。謂名於事為客事于名為客。非稱彼體故。由定而觀故名尋思。於二亦當推唯量及唯假者。應當推尋義之自性差別並無。唯有識量。唯有自性差別假立。言實智者。應知即是如實遍智。謂由四種尋思為因。發生四種如實遍智。所言觀無義唯有分別三者。謂觀于義本無所有。唯有三種虛妄分別謂名分別。自性分別。差別分別。彼無故此無者。謂義無故分別亦無。何以故。若有所分別義。可有能緣分別。由義無所有故。當知分別亦無。是即入三性者。謂於此中悟入三性。觀見名事互為客故。即是悟入遍計所執性觀見二種本無有義唯有分別量。唯有名自性差別假立故。即是悟入依他起性。亦不觀見此分別故。即是悟入圓成實性。如是名為悟入三性。

論曰。復有教授二頌。如分別瑜伽論說。

菩薩于定位　　觀影唯是心　義想既滅除　　審觀唯自想　如是住內心　　知所取非有　次能取亦無　　后觸無所得

釋曰。為入真觀授以正教。於此義中說其二頌。菩薩依定位。觀影唯是心者。謂觀似法似義影像。唯是其心誰能觀。謂菩薩在何位於定位。義想既滅除審觀唯自想者。謂此位中義想既遣。審觀似法似義之想唯是自心。如是住內心者。如攝自心住于無義。即是令心住于內心

【現代漢語翻譯】現代漢語譯本：『名』和『事』互相作為客體，它們的性質應該如何尋思呢？意思是說，『名』對於『事』是客體，『事』對於『名』是客體。因為它們並非指稱實在的自體，而是由於通過禪定而觀察的緣故，所以稱為尋思。對於『唯量』和『唯假』這兩種情況，也應當進行推究：應當推究義的自性、差別都是不存在的，只有識的量度；只有自性差別是虛假安立的。所謂『實智』，應當知道就是如實遍智（Yathābhūta-parijñāna），意思是由於四種尋思為因，而生起四種如實遍智。所說的『觀無義，唯有分別』這三者，意思是觀察義的本性是空無所有的，只有三種虛妄分別，即名分別、自性分別、差別分別。『彼無故此無』，意思是義不存在，所以分別也不存在。為什麼呢？如果有所分別的義存在，才可能有能緣的分辨。由於義是空無所有的，應當知道分別也不存在。這就是『入三性』，意思是於此之中領悟三性（Trisvabhāva）：觀見『名』和『事』互相作為客體，就是領悟遍計所執性（Parikalpita-svabhāva）；觀見兩種本無所有的義，只有分別的量度，只有名、自性、差別是假立的，就是領悟依他起性（Paratantra-svabhāva）；也不觀見此分別，就是領悟圓成實性（Pariniṣpanna-svabhāva）。這樣就叫做領悟三性。

論曰：還有教授的二頌，如《分別瑜伽論》所說：

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

釋曰：爲了進入真正的觀，傳授以正確的教導。在此義中說了這兩頌。『菩薩依定位，觀影唯是心』，意思是觀察相似於法、相似於義的影像，僅僅是他的心。誰能夠觀察呢？是菩薩在什麼位置上？在定位。『義想既滅除，審觀唯自想』，意思是說，在這個位置上，義想已經去除，仔細觀察相似於法、相似於義的想，僅僅是自己的心。『如是住內心』，像這樣攝持自己的心，安住在無義之中，就是讓心安住在內心。

【English Translation】 English version: 'Name' and 'thing' mutually act as objects; how should their nature be contemplated? This means that 'name' is an object for 'thing,' and 'thing' is an object for 'name.' This is because they do not refer to a real entity in itself, but are called contemplation because of observation through meditation. Regarding the two cases of 'only measure' and 'only false,' one should also investigate: one should investigate that the self-nature and differences of things do not exist; there is only the measure of consciousness; only the self-nature and differences are falsely established. What is called 'true wisdom' (Śuddha-jñāna) should be known as the perfect wisdom of reality (Yathābhūta-parijñāna), meaning that four kinds of perfect wisdom of reality arise from the four kinds of contemplation as causes. The three things mentioned, 'observing no thing, only discriminations,' mean observing that the nature of things is empty and non-existent; there are only three kinds of false discriminations, namely name discrimination, self-nature discrimination, and difference discrimination. 'If that does not exist, then this does not exist,' means that if the thing does not exist, then the discrimination also does not exist. Why? If there is a thing to be discriminated, then there can be a discriminating awareness. Since the thing is empty and non-existent, it should be known that the discrimination also does not exist. This is 'entering the three natures' (Trisvabhāva), meaning to realize the three natures within this: observing that 'name' and 'thing' mutually act as objects is to realize the completely conceptualized nature (Parikalpita-svabhāva); observing that the two kinds of things that are originally non-existent, there is only the measure of discrimination, only name, self-nature, and difference are falsely established, is to realize the dependent nature (Paratantra-svabhāva); and not observing this discrimination is to realize the perfectly accomplished nature (Pariniṣpanna-svabhāva). This is called realizing the three natures.

The Treatise says: There are also two verses of instruction, as stated in the Discrimination of Yoga Treatise:

A Bodhisattva in samadhi, Observes images as only mind; When the thought of things is extinguished, He examines and observes only his own thought; Thus abiding in the inner mind, He knows that what is grasped does not exist; Then the grasper also does not exist, And afterwards, contact yields nothing.

Explanation: To enter true contemplation, correct teachings are imparted. In this meaning, these two verses are spoken. 'A Bodhisattva in samadhi, observes images as only mind,' means observing images similar to dharma and similar to things, which are merely his mind. Who can observe? It is the Bodhisattva in what position? In samadhi. 'When the thought of things is extinguished, he examines and observes only his own thought,' means that in this position, the thought of things has been removed, and carefully observing the thoughts similar to dharma and similar to things are merely one's own mind. 'Thus abiding in the inner mind,' like this, gathering one's own mind and abiding in non-thingness is to let the mind abide in the inner mind.

。知所取非有者。謂了所取義無所有。次能取亦無者。由所取義既是非有。故能取心能取之性亦不得成。后觸無所得者。謂從此後觸證真如。由此真如無所得故名無所得。

論曰。復有別五現觀伽他。如大乘經莊嚴論說。

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

釋曰。復有現觀伽他如經莊嚴論說。其中難解於此顯示。福德智慧二資糧菩薩善備無邊際者。資糧有二種。一福德資糧。二智慧資糧。謂施等三波羅蜜多是福德資糧。第六般若波羅蜜多是智慧資糧。精進波羅蜜多二資糧攝。何以故。若為智慧而行精進。是智慧資糧。若為福德而行精進。是福德資糧。如是靜慮波羅蜜多亦通二種。若緣無量而修靜慮。是福德資糧。余是智慧資糧。如是資糧是誰所有。謂諸菩薩長遠難度名無邊際。如無邊語非無有邊。但以多故得無邊稱此亦如是。於法思量

【現代漢語翻譯】現代漢語譯本：知所取非有者，是指了知所取之義並無所有。其次，能取亦無，是因為所取之義既然是非有，所以能取之心及其能取之自性也無法成立。之後，觸無所得，是指從此之後觸證真如（Tathata，事物的真實本性）。由於此真如無所得，所以名為無所得。

論曰：還有另外五種現觀（Abhisamaya，直接的領悟）的偈頌，如《大乘經莊嚴論》（Mahayana-sutra-alamkara-karika）所說：

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

釋曰：還有現觀的偈頌，如《經莊嚴論》所說。其中難以理解之處在此顯示。『福德智慧二資糧，菩薩善備無邊際』，資糧有兩種：一是福德資糧，二是智慧資糧。佈施等三種波羅蜜多（Paramita，到彼岸）是福德資糧，第六般若波羅蜜多（Prajna-paramita，智慧到彼岸）是智慧資糧。精進波羅蜜多包含在兩種資糧中。為什麼呢？如果爲了智慧而行精進，就是智慧資糧；如果爲了福德而行精進，就是福德資糧。如此，靜慮波羅蜜多（Dhyana-paramita，禪定到彼岸）也通於兩種。如果緣于無量而修靜慮，就是福德資糧，其餘的是智慧資糧。如此資糧是誰所有呢？是諸菩薩長遠難度，名為無邊際。如同『無邊語』並非沒有邊際，只是因為多而得到無邊的稱呼，這裡也是如此。『於法思量』

【English Translation】 English version: Knowing that what is grasped is non-existent means understanding that the meaning of what is grasped is without any existence. Furthermore, the grasper is also non-existent because, since the meaning of what is grasped is non-existent, the grasping mind and its grasping nature cannot be established. Afterwards, 'touching no attainment' means that from then on, one touches and realizes the Suchness (Tathata, the true nature of things). Because this Suchness is without attainment, it is called 'no attainment'.

Treatise says: There are also five other verses on Abhisamaya (direct realization), as stated in the Mahayana-sutra-alamkara-karika (The Ornament of the Great Vehicle Sutras):

'Merit and wisdom, two accumulations, Bodhisattvas are well-equipped with boundless qualities. Having thoroughly contemplated the Dharma and made good decisions, they understand that the meaning of things is merely a category of words. If one knows that all meanings are merely words, one dwells in a mind that only resembles them. Then one can directly realize the true Dharma realm, and therefore both aspects are completely eliminated. Knowing that there is nothing separate from the mind, one thereby realizes that the mind is non-existent. The wise realize that both are non-existent, and dwell equally in the true Dharma realm where both are absent. The wise, with the power of non-discriminating wisdom, constantly act pervasively, equally, and harmoniously, extinguishing the accumulation of faults that rely on the thicket of afflictions, like a great medicine that dissolves all poisons. The Buddha said that the wonderful Dharma is well-established, and is firmly rooted in the Dharma realm. Knowing that the direction of thoughts is merely discrimination, one bravely and swiftly returns to the shore of virtue.'

Explanation: There are also verses on Abhisamaya, as stated in the Sutra-alamkara. The difficult-to-understand points are shown here. 'Merit and wisdom, two accumulations, Bodhisattvas are well-equipped with boundless qualities.' There are two types of accumulations: one is the accumulation of merit, and the other is the accumulation of wisdom. The three Paramitas (Perfections, going to the other shore) of giving, etc., are the accumulation of merit, and the sixth Prajna-paramita (Perfection of Wisdom, wisdom going to the other shore) is the accumulation of wisdom. The Virya-paramita (Perfection of Diligence) is included in both accumulations. Why? If one practices diligence for the sake of wisdom, it is the accumulation of wisdom; if one practices diligence for the sake of merit, it is the accumulation of merit. Likewise, the Dhyana-paramita (Perfection of Meditation, meditation going to the other shore) also applies to both. If one cultivates meditation by focusing on the immeasurable, it is the accumulation of merit; the rest is the accumulation of wisdom. Whose are these accumulations? They belong to the Bodhisattvas who have a long and difficult path to cross, hence the name 'boundless'. Just as 'boundless speech' does not mean there is no boundary, but is called boundless because of its abundance, so it is here. 'Having thoroughly contemplated the Dharma'

善決已者。要由定后思惟諸法。方善決定非余所能。故了義趣唯言類者。謂了知諸義唯意言為因。若知諸義唯是言即住似彼唯心理者。謂若了知似義顯現唯是意言。即住似義唯心正理。便能現證真法界。是故二相悉蠲除者。謂從此後現證真如。永離所取能取二相。如入現證次當顯示。體知離心無別物由此即會心非有者。體知離心無所緣義。彼無有故。即會能緣心亦非有。知者了達二皆無者。謂諸菩薩了達此二悉皆是無。等住二無真法界者。謂平等住離義離心真實法界。慧者無分別智力者。謂諸菩薩無分別智所有勢力。周遍平等常順行者。于平等中隨順而行。觀契經等一切諸法猶如虛空性平等故。內外諸法皆如是觀故名周遍。常者時恒。滅依榛梗過失聚如大良藥消眾毒者。滅謂除滅。依謂所依。即所依中雜染法因極難了故。如溪谷林榛梗難入。過失聚者。是雜染法熏習自性。佛說妙法善成立安慧並根法界中者。謂由佛教善安其慧置真如中。及能緣彼根本心中。根本心者。謂緣如來所有正教總為一相。應知即是無分別心。了知念趣唯分別者。謂彼安住根本心已。為說正教。由后得智念諸義趣。知此念趣唯是分別。勇猛疾歸德海岸者。謂諸菩薩由無分別智及后得智巧方便故。速趣佛果功德海岸。如是五頌總略義者。謂第一頌

【現代漢語翻譯】現代漢語譯本：善於決斷的人，必須在禪定之後思惟諸法，才能善於決斷，不是其他人所能做到的。所以，通達真實義理的人，認為一切事物唯有語言概念作為起因。如果認為一切事物僅僅是語言，那就停留在類似於唯心主義的觀點上。如果了知事物顯現的表象僅僅是意念，那就安住于類似於事物唯心的正理之中，便能親身證悟真實的法界。因此，兩種表象都要完全去除，意思是說，從此以後親身證悟真如，永遠脫離能取和所取的兩種表象。如同進入親身證悟的次第應當顯示。通過體會認識到離開心識沒有其他事物，由此就能領會到心識並非實有。通過體會認識到離開心識就沒有所緣的意義，因為所緣並不存在，就能領會到能緣的心識也不是實有。知者通達能緣所緣二者皆無，意思是說，諸位菩薩通達能緣所緣二者全部都是虛無。平等安住于能緣所緣二無的真實法界中，意思是說，平等安住于遠離意義和遠離心識的真實法界中。具有智慧的人擁有無分別智的力量，意思是說，諸位菩薩的無分別智所具有的力量，周遍平等地恒常順應真理而行。在平等之中隨順而行，觀察契經等一切諸法，猶如虛空一樣本性平等。內外諸法都這樣觀察，所以叫做周遍。常，指的是恒常。滅除所依賴的如榛木草梗般的過失聚集，就像良藥消除各種毒害一樣。滅，指的是除滅。依，指的是所依賴。即所依賴中雜染法的原因極其難以理解，就像溪谷森林中的榛木草梗難以進入一樣。過失聚集，指的是雜染法熏習的自性。佛陀所說的妙法，能夠很好地成立安慧，並且在根本法界中紮根，意思是說，通過佛陀的教導，能夠很好地安立智慧，安置在真如之中，以及能夠緣取真如的根本心中。根本心，指的是緣取如來所有正確的教導，總攝為一種表象，應當知道這就是無分別心。了知念頭的意趣僅僅是分別，意思是說，他們安住在根本心之後，爲了宣說正確的教導，通過後得智來思考各種意義和意趣，知道這些念頭的意趣僅僅是分別。勇猛迅速地迴歸功德的海岸，意思是說，諸位菩薩通過無分別智和后得智的巧妙方便，迅速地趨向佛果功德的海岸。像這樣五頌概括了總體的意義，意思是說，第一頌 English version: Those who are good at making decisions must contemplate all dharmas after meditation in order to make good decisions, which others cannot do. Therefore, those who understand the true meaning consider that all things have only linguistic concepts as their cause. If one thinks that all things are merely language, then one dwells in a view similar to idealism. If one understands that the appearance of things is merely a concept, then one dwells in the correct principle of things being only mind, and can personally realize the true dharmadhatu (法界). Therefore, both appearances must be completely removed, meaning that from then on, one personally realizes Suchness (真如), and is forever free from the two appearances of the grasper and the grasped. It is like entering the sequence of personal realization that should be shown. By experiencing and recognizing that there is nothing other than the mind, one can understand that the mind is not real. By experiencing and recognizing that there is no object of focus apart from the mind, because the object of focus does not exist, one can understand that the focusing mind is also not real. Those who know understand that both the focusing mind and the object of focus are non-existent, meaning that all Bodhisattvas (菩薩) understand that both the focusing mind and the object of focus are all non-existent. Dwelling equally in the true dharmadhatu where both the focusing mind and the object of focus are non-existent, meaning dwelling equally in the true dharmadhatu that is far from meaning and far from mind. Those with wisdom possess the power of non-discriminating wisdom, meaning that the power possessed by the non-discriminating wisdom of all Bodhisattvas constantly accords with the truth in a pervasive and equal manner. Accord with the truth in equality, observing all dharmas such as sutras (契經) as being equal in nature like space. All internal and external dharmas are observed in this way, so it is called pervasive. 'Constant' refers to being perpetual. Eradicating the accumulation of faults that rely on things like brambles and weeds, is like a good medicine eliminating all poisons. 'Eradication' refers to eliminating. 'Reliance' refers to what is relied upon. That is, the cause of defiled dharmas in what is relied upon is extremely difficult to understand, just as brambles and weeds in valleys and forests are difficult to enter. The accumulation of faults refers to the nature of the defiled dharmas being conditioned. The wonderful Dharma (法) spoken by the Buddha (佛) can well establish Anhui (安慧), and take root in the fundamental dharmadhatu, meaning that through the Buddha's teachings, one can well establish wisdom, place it in Suchness, and in the fundamental mind that can focus on Suchness. The fundamental mind refers to focusing on all the correct teachings of the Tathagata (如來), summarizing them into one appearance, and it should be known that this is the non-discriminating mind. Knowing that the intent of thoughts is merely discrimination, meaning that after they dwell in the fundamental mind, in order to proclaim the correct teachings, they contemplate various meanings and intents through subsequent wisdom, knowing that the intent of these thoughts is merely discrimination. Bravely and quickly returning to the shore of merit, meaning that all Bodhisattvas, through the skillful means of non-discriminating wisdom and subsequent wisdom, quickly approach the shore of merit of Buddhahood (佛果). These five verses summarize the overall meaning, meaning that the first verse

【English Translation】 Modern Chinese translation: Those who are good at making decisions must contemplate all dharmas after meditation in order to make good decisions, which others cannot do. Therefore, those who understand the true meaning consider that all things have only linguistic concepts as their cause. If one thinks that all things are merely language, then one dwells in a view similar to idealism. If one understands that the appearance of things is merely a concept, then one dwells in the correct principle of things being only mind, and can personally realize the true dharmadhatu (法界). Therefore, both appearances must be completely removed, meaning that from then on, one personally realizes Suchness (真如), and is forever free from the two appearances of the grasper and the grasped. It is like entering the sequence of personal realization that should be shown. By experiencing and recognizing that there is nothing other than the mind, one can understand that the mind is not real. By experiencing and recognizing that there is no object of focus apart from the mind, because the object of focus does not exist, one can understand that the focusing mind is also not real. Those who know understand that both the focusing mind and the object of focus are non-existent, meaning that all Bodhisattvas (菩薩) understand that both the focusing mind and the object of focus are all non-existent. Dwelling equally in the true dharmadhatu where both the focusing mind and the object of focus are non-existent, meaning dwelling equally in the true dharmadhatu that is far from meaning and far from mind. Those with wisdom possess the power of non-discriminating wisdom, meaning that the power possessed by the non-discriminating wisdom of all Bodhisattvas constantly accords with the truth in a pervasive and equal manner. Accord with the truth in equality, observing all dharmas such as sutras (契經) as being equal in nature like space. All internal and external dharmas are observed in this way, so it is called pervasive. 'Constant' refers to being perpetual. Eradicating the accumulation of faults that rely on things like brambles and weeds, is like a good medicine eliminating all poisons. 'Eradication' refers to eliminating. 'Reliance' refers to what is relied upon. That is, the cause of defiled dharmas in what is relied upon is extremely difficult to understand, just as brambles and weeds in valleys and forests are difficult to enter. The accumulation of faults refers to the nature of the defiled dharmas being conditioned. The wonderful Dharma (法) spoken by the Buddha (佛) can well establish Anhui (安慧), and take root in the fundamental dharmadhatu, meaning that through the Buddha's teachings, one can well establish wisdom, place it in Suchness, and in the fundamental mind that can focus on Suchness. The fundamental mind refers to focusing on all the correct teachings of the Tathagata (如來), summarizing them into one appearance, and it should be known that this is the non-discriminating mind. Knowing that the intent of thoughts is merely discrimination, meaning that after they dwell in the fundamental mind, in order to proclaim the correct teachings, they contemplate various meanings and intents through subsequent wisdom, knowing that the intent of these thoughts is merely discrimination. Bravely and quickly returning to the shore of merit, meaning that all Bodhisattvas, through the skillful means of non-discriminating wisdom and subsequent wisdom, quickly approach the shore of merit of Buddhahood (佛果). These five verses summarize the overall meaning, meaning that the first verse

顯資糧道。第二初半顯加行道。後半第三顯于見道第四一頌顯于修道。第五一頌顯究竟道。

攝大乘論釋卷第六大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第七

世親菩薩造

三藏法師玄奘奉　詔譯

彼入因果分第五

論曰。如是已說入所知相。彼入因果云何可見。謂由施戒忍精進靜慮般若六種波羅蜜多。云何由六波羅蜜多得入唯識。復云何六波羅蜜多成彼入果。謂此菩薩不著財位。不犯尸羅。于苦無動。于修無懈。于如是等散動因中。不現行時心專一境。便能如理簡擇諸法。得入唯識。菩薩依六波羅蜜多入唯識已。證得六種清凈增上意樂所攝波羅蜜多。是故於此。設離六種波羅蜜多。現起加行。由於聖教得勝解故。及由愛重隨喜欣樂諸作意故。恒常無間相應方便。修習六種波羅蜜多。速得圓滿。

釋曰。若於爾時得入唯識。即於是時證得清凈增上意樂波羅蜜多。現起加行者。謂波羅蜜多現行加行。由於聖教得勝解者。謂即於此波羅蜜多相應聖教。雖極甚深而能信解。愛重作意者。謂即于彼見勝功德深生愛味。欣樂作意者。謂如已到最勝彼岸。諸佛所得清凈意樂。愿我及彼一切有情亦當證得。

論曰。此中有三頌。

已圓滿白法

【現代漢語翻譯】現代漢語譯本：顯現資糧道（Śikṣamārga）。第二頌的前半部分顯現加行道（Prayogamārga）。後半部分和第三頌顯現見道（Darśanamārga），第四頌顯現修道（Bhāvanāmārga）。第五頌顯現究竟道（Niṣṭhā-mārga）。

《攝大乘論釋》卷第六大正藏第31冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第七

世親菩薩造

三藏法師玄奘奉詔譯

彼入因果分第五

論曰：如是已說入所知相。彼入因果云何可見？謂由施（Dāna）戒（Śīla）忍（Kṣānti）精進（Vīrya）靜慮（Dhyāna）般若（Prajñā）六種波羅蜜多（Pāramitā）。云何由六波羅蜜多得入唯識（Vijñaptimātratā）？復云何六波羅蜜多成彼入果？謂此菩薩不著財位，不犯尸羅，于苦無動，于修無懈，于如是等散動因中，不現行時心專一境，便能如理簡擇諸法，得入唯識。菩薩依六波羅蜜多入唯識已，證得六種清凈增上意樂所攝波羅蜜多。是故於此，設離六種波羅蜜多，現起加行，由於聖教得勝解故，及由愛重隨喜欣樂諸作意故，恒常無間相應方便，修習六種波羅蜜多，速得圓滿。

釋曰：若於爾時得入唯識，即於是時證得清凈增上意樂波羅蜜多。現起加行者，謂波羅蜜多現行加行。由於聖教得勝解者，謂即於此波羅蜜多相應聖教，雖極甚深而能信解。愛重作意者，謂即于彼見勝功德深生愛味。欣樂作意者，謂如已到最勝彼岸，諸佛所得清凈意樂，愿我及彼一切有情亦當證得。

論曰：此中有三頌。

已圓滿白法

【English Translation】 English version: Manifesting the Accumulation Path (Śikṣamārga). The first half of the second verse manifests the Application Path (Prayogamārga). The latter half and the third verse manifest the Seeing Path (Darśanamārga), the fourth verse manifests the Cultivation Path (Bhāvanāmārga). The fifth verse manifests the Path of Consummation (Niṣṭhā-mārga).

Commentary on the Mahāyānasaṃgraha, Volume 6 Taishō Tripiṭaka, Volume 31, No. 1597, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 7

By Bodhisattva Vasubandhu

Translated under Imperial Order by the Tripiṭaka Master Xuanzang

Section 5: The Cause and Effect of Entry

Treatise: Having thus explained the characteristics of what is to be known upon entry, how can the cause and effect of that entry be seen? It is through the six Pāramitās (perfections): giving (Dāna), morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditation (Dhyāna), and wisdom (Prajñā). How does one enter Vijñaptimātratā (consciousness-only) through the six Pāramitās? And how do the six Pāramitās become the result of that entry? It is when this Bodhisattva is not attached to wealth and position, does not violate moral precepts, is unmoved by suffering, is unflagging in cultivation, and, in such causes of distraction, when not actively engaged, concentrates the mind on a single object, that one can rightly discriminate all dharmas and enter Vijñaptimātratā. Having entered Vijñaptimātratā by relying on the six Pāramitās, the Bodhisattva attains the Pāramitās encompassed by the six kinds of pure, superior intention. Therefore, in this, even if one is separated from the six Pāramitās, and actively engages in effort, because of gaining superior understanding of the holy teachings, and because of the intentions of cherishing, rejoicing, and delighting, one constantly and uninterruptedly cultivates the six Pāramitās with corresponding skillful means, and quickly attains perfection.

Commentary: If one enters Vijñaptimātratā at that time, then at that time one attains the Pāramitās of pure, superior intention. 'Actively engages in effort' means the active engagement in the effort of the Pāramitās. 'Because of gaining superior understanding of the holy teachings' means that one can believe and understand the holy teachings corresponding to these Pāramitās, even though they are extremely profound. 'The intention of cherishing' means that one deeply cherishes the superior qualities seen in them. 'The intention of delighting' means that, like those who have reached the supreme shore, the pure intention attained by the Buddhas, one wishes that oneself and all sentient beings may also attain it.

Treatise: There are three verses here.

Already perfected white dharmas

及得利疾忍　菩薩于自乘　　甚深廣大教　等覺唯分別　　得無分別智　希求勝解凈　　故意樂清凈　前及此法流　　皆得見諸佛　了知菩提近　　以無難得故

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

釋曰。如是清凈增上意樂有何等相。而能攝彼波羅蜜多。為答此問。次說三頌顯示其相。已圓滿白法者。謂先於彼勝解行地。善備資糧故。於此中白法圓滿。及得利疾忍者。忍有三品。謂軟中上。此中最上名利疾忍。由是所緣而得清凈。次當顯示。菩薩于自乘甚深廣大教者。謂于大乘名于自乘。此中宣說無量甚深廣大事故。法無我性名甚深事。虛空藏等諸三摩地名廣大事。由是作意而得清凈。次當顯示。等覺唯分別得無分別智者。謂若覺知一切諸法唯有分別。即能獲得無分別智。意樂自體。次當顯示。希求勝解凈故意樂清凈者。欲及勝解俱清凈故意樂清凈。應知此中欲名希求。信名勝解。意樂瑞相。次當顯示。前及此法流皆得見諸佛者。前謂意樂清凈位前。此謂意樂清凈位中。皆得見佛是其瑞相。言法流。謂定位中。意樂勝利。次當顯示。了知菩提近以無難得故者。謂此位中見菩提近得。彼能

【現代漢語翻譯】現代漢語譯本及得利疾忍（菩薩名）：菩薩對於自身所修的大乘甚深廣大的教法，僅僅通過分別就能獲得無分別智。希求和殊勝的理解都清凈，所以意樂也清凈。先前和現在的這種法流，都能得見諸佛。了知菩提離自己很近，因為沒有難以獲得的東西。

以上這三頌，總的顯示了清凈增上意樂。有七種相：資糧、堪忍、所緣、作意、自體、瑞相、勝利。按照順序，這些偈頌應該知道它們所顯示的內容。

解釋：像這樣清凈增上意樂有什麼樣的相，能夠統攝這些波羅蜜多（到達彼岸的方法）呢？爲了回答這個問題，接下來用三頌來顯示它的相。已經圓滿白法的人，是指先前在勝解行地，已經充分準備了資糧，因此在這裡白法圓滿。及得利疾忍者，忍有三種品級：軟、中、上。這裡最上等的叫做利疾忍。由於這個所緣而得到清凈，接下來會顯示。菩薩于自乘甚深廣大教者，是指對於大乘稱為于自乘。這裡宣說了無量甚深廣大的事情，法無我性叫做甚深事，虛空藏等各種三摩地叫做廣大事。由於這個作意而得到清凈，接下來會顯示。等覺唯分別得無分別智者，是指如果覺知一切諸法唯有分別，就能獲得無分別智。這是意樂的自體，接下來會顯示。希求勝解凈故意樂清凈者，慾望和殊勝的理解都清凈，所以意樂清凈。應該知道這裡慾望叫做希求，信心叫做殊勝的理解。這是意樂的瑞相，接下來會顯示。前及此法流皆得見諸佛者，前是指意樂清凈位之前，此是指意樂清凈位之中，都能得見佛是它的瑞相。說法流，是指定位中，意樂的勝利，接下來會顯示。了知菩提近以無難得故者，是指這個位置中見到菩提很近就能得到。

【English Translation】 English version And Get-Benefit-Quick-Patience (a Bodhisattva's name): The Bodhisattva, regarding the profoundly vast teachings of his own vehicle (Mahayana), Can attain non-discriminating wisdom merely through discrimination. Seeking and superior understanding are both pure, therefore intention is pure. The preceding and present flow of this Dharma, all can see the Buddhas. Knowing that Bodhi (enlightenment) is near, because there is nothing difficult to obtain.

These three verses, in summary, reveal the pure superior intention. It has seven aspects: resources, endurance, object, attention, self-nature, auspicious signs, and victory. In order, these verses should be understood to display these aspects.

Explanation: What are the characteristics of such pure superior intention that can encompass these Paramitas (ways to reach the other shore)? To answer this question, the following three verses display its characteristics. Those who have perfected the white Dharma refer to those who have previously prepared sufficient resources in the stage of superior understanding and practice, and therefore the white Dharma is perfected here. 'And Get-Benefit-Quick-Patience' refers to patience having three grades: soft, medium, and superior. The most superior here is called 'Benefit-Quick-Patience'. Purity is attained through this object, which will be shown next. 'The Bodhisattva, regarding the profoundly vast teachings of his own vehicle' refers to the Mahayana being called 'his own vehicle'. Here, immeasurable profoundly vast matters are proclaimed; the selflessness of Dharma is called a profound matter, and various Samadhis (meditative states) such as the Akashagarbha (treasury of space) are called vast matters. Purity is attained through this attention, which will be shown next. 'Can attain non-discriminating wisdom merely through discrimination' means that if one realizes that all Dharmas are only discriminations, one can attain non-discriminating wisdom. This is the self-nature of intention, which will be shown next. 'Seeking and superior understanding are both pure, therefore intention is pure' means that desire and superior understanding are both pure, therefore intention is pure. It should be known that here, desire is called seeking, and faith is called superior understanding. This is the auspicious sign of intention, which will be shown next. 'The preceding and present flow of this Dharma, all can see the Buddhas' means that before the stage of pure intention and in the midst of the stage of pure intention, all can see the Buddhas, which is its auspicious sign. The flow of Dharma refers to the victory of intention in the state of concentration, which will be shown next. 'Knowing that Bodhi is near, because there is nothing difficult to obtain' means that in this position, one sees that Bodhi is near and can be obtained.

得勝方便故。得不為難。此三頌中顯示清凈增上意樂。有如是資糧。如是堪忍。如是所緣。如是作意。如是自體。如是瑞相。如是勝利。由此三頌。成立清凈增上意樂所有體相。

論曰。何因緣故波羅蜜多唯有六數。成立對治所治障故。證諸佛法所依處故。隨順成熟諸有情故。為欲對治不發趣因故。立施戒波羅蜜多。不發趣因。謂著財位。及著室家。為欲對治雖已發趣復退還因故。立忍進波羅蜜多。退還因者。謂處生死。有情違犯所生眾苦。及於長時善品加行所生疲怠。為欲對治雖已發趣不復退還而失壞因故。立定慧波羅蜜多。失壞因者。謂諸散動及邪惡慧。如是成立對治所治障故。唯立六數。又前四波羅蜜多是不散動因。次一波羅蜜多不散動成就。此不散動為依止故。如實等覺諸法真義。便能證得一切佛法。如是證諸佛法所依處故唯立六數。由施波羅蜜多故。于諸有情能正攝受。由戒波羅蜜多故。于諸有情能不毀害。由忍波羅蜜多故。雖遭毀害而能忍受。由精進波羅蜜多故。能助經營彼所應作。即由如是攝利因緣。令諸有情于成熟事有所堪任。從此已后。心未定者令其得定。心已定者令得解脫。于開悟時彼得成熟。如是隨順成熟一切有情。唯立六數應如是知。

釋曰。成立對治所治障中。失壞因謂邪惡

【現代漢語翻譯】現代漢語譯本：因為獲得了殊勝的方便，所以能夠毫不費力地做到。這三頌顯示了清凈增上意樂。具有這樣的資糧（ziliang，修行所需的條件），這樣的堪忍（kanren，忍受苦難的能力），這樣的所緣（suoyuan，專注的對象），這樣的作意（zuoyi，心理活動），這樣的自體（ziti，本質），這樣的瑞相（ruixiang，吉祥的徵兆），這樣的勝利（shengli，最終的成就）。通過這三頌，確立了清凈增上意樂的所有體相。

論曰：因為什麼緣故，波羅蜜多（boluomiduō，到達彼岸的方法，即「六度」）只有六種？因為成立對治所要對治的障礙的緣故；因為證得諸佛法所依賴之處的緣故；因為隨順成熟諸有情的緣故；爲了對治不發起修行的原因，所以設立佈施（bushi，給予）和持戒（chijie，遵守戒律）波羅蜜多。不發起修行的原因，是指貪著財富和地位，以及貪著家庭。爲了對治雖然已經發起修行，但又退還的原因，所以設立忍辱（renru，忍耐）和精進（jingjin，努力）波羅蜜多。退還的原因，是指處於生死輪迴中，有情眾生違犯戒律所產生的各種痛苦，以及長時間修行善法所產生的疲憊。爲了對治雖然已經發起修行，不退還但卻失壞的原因，所以設立禪定（chanding，冥想）和智慧（zhihui，理解真理的能力）波羅蜜多。失壞的原因，是指各種散亂和邪惡的智慧。像這樣，因為成立對治所要對治的障礙的緣故，所以只設立六種波羅蜜多。而且，前四種波羅蜜多是不散亂的原因，第五種波羅蜜多是不散亂的成就。因為以這種不散亂為依靠，如實地覺悟諸法的真實意義，便能證得一切佛法。像這樣，因為證得諸佛法所依賴之處的緣故，所以只設立六種波羅蜜多。由於佈施波羅蜜多的緣故，能夠正確地攝受諸有情。由於持戒波羅蜜多的緣故，能夠不毀害諸有情。由於忍辱波羅蜜多的緣故，即使遭受毀害也能夠忍受。由於精進波羅蜜多的緣故，能夠幫助經營他們所應該做的事情。就是由於這樣的攝受和利益的因緣，使諸有情對於成熟的事情有所堪任。從此以後，心沒有安定的人，使他們得到安定；心已經安定的人，使他們得到解脫；在開悟的時候，他們得到成熟。像這樣，隨順成熟一切有情，只設立六種波羅蜜多，應該這樣理解。

釋曰：在成立對治所要對治的障礙中，失壞的原因是指邪惡的智慧。

【English Translation】 English version: Because of obtaining superior skillful means, it is possible to accomplish without difficulty. These three verses reveal pure superior intention. Having such resources (ziliang, conditions needed for practice), such forbearance (kanren, the ability to endure suffering), such object of focus (suoyuan, object of concentration), such mental engagement (zuoyi, mental activity), such essence (ziti, nature), such auspicious signs (ruixiang, auspicious omens), such victory (shengli, ultimate achievement). Through these three verses, the entire nature of pure superior intention is established.

Treatise says: For what reason are there only six Pāramitās (boluomiduō, perfections, ways to reach the other shore)? Because they establish the means to counteract the obstacles to be overcome; because they are the basis for realizing all Buddha-dharmas; because they accord with the maturation of all sentient beings; in order to counteract the causes of not initiating practice, the Pāramitās of giving (bushi, generosity) and moral discipline (chijie, adherence to precepts) are established. The causes of not initiating practice refer to attachment to wealth and status, and attachment to family. In order to counteract the causes of retreating after having initiated practice, the Pāramitās of patience (renru, endurance) and diligence (jingjin, effort) are established. The causes of retreating refer to the various sufferings arising from sentient beings violating precepts while being in the cycle of birth and death, and the fatigue arising from prolonged practice of virtuous deeds. In order to counteract the causes of not retreating after having initiated practice but still losing progress, the Pāramitās of meditation (chanding, contemplation) and wisdom (zhihui, the ability to understand truth) are established. The causes of losing progress refer to various distractions and evil wisdom. Like this, because they establish the means to counteract the obstacles to be overcome, only six Pāramitās are established. Moreover, the first four Pāramitās are the causes of non-distraction, and the fifth Pāramitā is the accomplishment of non-distraction. Because one relies on this non-distraction, one can realize the true meaning of all dharmas as they are, and thus attain all Buddha-dharmas. Like this, because they are the basis for realizing all Buddha-dharmas, only six Pāramitās are established. Due to the Pāramitā of giving, one can properly embrace all sentient beings. Due to the Pāramitā of moral discipline, one can avoid harming all sentient beings. Due to the Pāramitā of patience, one can endure even when harmed. Due to the Pāramitā of diligence, one can help manage what they should do. It is due to such causes of embracing and benefiting that sentient beings are capable of maturation. From then on, those whose minds are not settled are made to be settled; those whose minds are already settled are liberated; at the time of enlightenment, they are matured. Like this, according with the maturation of all sentient beings, only six Pāramitās are established; it should be understood in this way.

Commentary says: Among the obstacles to be overcome that are established for counteraction, the cause of loss refers to evil wisdom.

慧者。顛倒執取名邪惡慧。如諸外道。由邪惡慧而失壞故。余義可知。證諸佛法所依處者。謂證一切佛法因故。由此第二成立因緣。波羅蜜多其數唯六不增不減。此不散動為依止故。如實等覺諸法真義者。依止靜慮波羅蜜多。能起般若波羅蜜多如實等覺諸法真義。余義可知。第三成立數因緣中。隨順成熟諸有情者。謂為隨順成熟一切有情類故。唯立六數不增不減。其心未定令得定者。謂得靜慮波羅蜜多心。已得定令解脫者。謂得般若波羅蜜多。于開悟時彼得成熟者。謂教授時令彼成熟。

論曰。此六種相云何可見。由六種最勝故。一由所依最勝謂菩提心為所依故。二由事最勝。謂具足現行故。三由處最勝。謂一切有情利益安樂事為依處故。四由方便善巧最勝。謂無分別智所攝受故。五由迴向最勝。謂迴向無上正等菩提故。六由清凈最勝。謂煩惱所知二障無障所集起故。若施是波羅蜜多耶。設波羅蜜多是施耶。有施非波羅蜜多。應作四句。如於其施。如是于餘波羅蜜多亦作四句如應當知。

釋曰。以何等相。施等得名波羅蜜多。由諸世間及聲聞等。亦有施等。是故決定應說其相。謂六最勝為施等相所依最勝者。謂菩提心為所依止。事最勝者。謂無有一于內外事具足現行。唯有菩薩能具現行。處最勝者。謂以

【現代漢語翻譯】現代漢語譯本：智者，顛倒的執取被稱為邪惡的智慧，就像那些外道一樣，因為邪惡的智慧而迷失。其餘的含義可以理解。證得諸佛法所依賴之處，是指證得一切佛法的因。因此，第二點成立了因緣。波羅蜜多（Pāramitā，到彼岸）的數量只有六種，不多也不少，因為這種不散亂的狀態是依靠。如實地覺悟諸法真義的人，依靠靜慮波羅蜜多（Dhyāna Pāramitā，禪定到彼岸），能夠生起般若波羅蜜多（Prajñā Pāramitā，智慧到彼岸），如實地覺悟諸法真義。其餘的含義可以理解。第三點成立數量因緣中，隨順成熟諸有情（Sattvas，眾生）的人，是爲了隨順成熟一切有情眾生。所以只設立六種數量，不多也不少。那些心未定的人，使他們得到安定，是指得到靜慮波羅蜜多之心。已經得到安定的人，使他們解脫，是指得到般若波羅蜜多。在開悟的時候，使他們得到成熟，是指在教授的時候使他們成熟。論曰：這六種相貌如何才能被看見？通過六種最殊勝之處。第一，由所依最殊勝，因為菩提心（Bodhi-citta，覺悟之心）是所依靠的。第二，由事最殊勝，因為具足現行。第三，由處最殊勝，因為一切有情利益安樂的事是所依靠之處。第四，由方便善巧最殊勝，因為被無分別智（Nirvikalpa-jñāna，無分別的智慧）所攝受。第五，由迴向最殊勝，因為迴向無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺悟）。第六，由清凈最殊勝，因為煩惱障（Kleśa-āvaraṇa，煩惱的障礙）和所知障（Jñeyāvaraṇa，知識的障礙）兩種障礙沒有障礙所聚集生起。如果佈施是波羅蜜多嗎？假設波羅蜜多是佈施嗎？有佈施不是波羅蜜多。應該作四句。像對於佈施一樣，對於其餘的波羅蜜多也應該作四句，如應當知道。釋曰：以什麼樣的相貌，佈施等才能得名波羅蜜多？因為世間以及聲聞等，也有佈施等。所以一定要說出它的相貌。就是六種最殊勝之處是佈施等的相貌。所依最殊勝，是指菩提心是所依靠的。事最殊勝，是指沒有一個于內外事具足現行，只有菩薩（Bodhisattva，覺悟的有情）能夠具足現行。處最殊勝，是指以...

【English Translation】 English version: The wise, distorted clinging is called evil wisdom, like those heretics, who are lost because of evil wisdom. The remaining meaning can be understood. Attaining the place where all Buddha-dharmas (teachings of the Buddha) rely means attaining the cause of all Buddha-dharmas. Therefore, the second point establishes the causal relationship. The number of Pāramitās (perfections) is only six, no more and no less, because this undisturbed state is the reliance. Those who truly awaken to the true meaning of all dharmas (phenomena), relying on Dhyāna Pāramitā (perfection of meditation), can generate Prajñā Pāramitā (perfection of wisdom), and truly awaken to the true meaning of all dharmas. The remaining meaning can be understood. In the third point of establishing the causal relationship of number, those who accord with and mature all Sattvas (sentient beings) are for the sake of according with and maturing all sentient beings. Therefore, only six numbers are established, no more and no less. Those whose minds are not yet settled, make them attain stability, refers to attaining the mind of Dhyāna Pāramitā. Those who have already attained stability, liberate them, refers to attaining Prajñā Pāramitā. At the time of enlightenment, make them attain maturity, refers to making them mature during teaching. The Treatise says: How can these six aspects be seen? Through the six most excellent aspects. First, by the most excellent reliance, because Bodhi-citta (the mind of enlightenment) is the reliance. Second, by the most excellent matter, because it is fully manifested. Third, by the most excellent place, because the benefit and happiness of all sentient beings is the place of reliance. Fourth, by the most excellent skillful means, because it is embraced by Nirvikalpa-jñāna (non-discriminating wisdom). Fifth, by the most excellent dedication, because it is dedicated to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Sixth, by the most excellent purity, because the two obstacles of Kleśa-āvaraṇa (afflictive obscurations) and Jñeyāvaraṇa (cognitive obscurations) are not obstructed and accumulated. If giving is a Pāramitā? Suppose Pāramitā is giving? There is giving that is not a Pāramitā. Four sentences should be made. Just like with giving, four sentences should also be made for the remaining Pāramitās, as it should be known. The Explanation says: By what aspects can giving, etc., be named Pāramitā? Because the world and the Śrāvakas (listeners), etc., also have giving, etc. Therefore, its aspects must be stated. That is, the six most excellent aspects are the aspects of giving, etc. The most excellent reliance refers to Bodhi-citta being the reliance. The most excellent matter refers to the fact that no one fully manifests in internal and external matters, only Bodhisattvas (enlightenment beings) can fully manifest. The most excellent place refers to...

一切有情利益安樂為處。方便善巧最勝者。謂三輪清凈是。此中所取方便善巧。由無施物施者受者三分別故。如是無分別智所攝。施等得名波羅蜜多。迴向最勝者。謂以施等回求無上正等菩提。清凈最勝者。謂至佛果施等方凈。爾時解脫煩惱所知二種障礙所集起故。若施是波羅蜜多耶設波羅蜜多是施耶者。是問于答中。有施非波羅蜜多。謂離六種最勝而行佈施。有波羅蜜多非施。謂六種最勝所攝。戒等有亦施亦波羅蜜多。謂六種最勝所攝。佈施有非施非波羅蜜多。謂離六種最勝而行戒等。如是一切處作四句應知。

論曰。何因緣故如是六種波羅蜜多此次第說。謂前波羅蜜多隨順生后波羅蜜多故。

釋曰。如是六種波羅蜜多依生前後說此次第。

論曰。複次此諸波羅蜜多訓釋名言云何可見。于諸世間聲聞獨覺施等善根。最為殊勝能到彼岸。是故通稱波羅蜜多。又能破裂慳吝貧窮。及能引得廣大財位福德資糧故名為施。又能息滅惡戒惡趣。及能取得善趣等持。故名為戒。又能滅盡忿怒怨仇。及能善住自他安隱。故名為忍。又能遠離所有懈怠惡不善法。及能出生無量善法。令其增長。故名精進。又能消除所有散動。及能引得內心安住。故名靜慮。又能除遣一切見趣諸邪惡慧。及能真實品別知法。故名為慧

【現代漢語翻譯】現代漢語譯本：爲了所有有情眾生的利益和安樂，最殊勝的方便善巧在於三輪體空（施者、受者、施物皆空）。這裡所說的方便善巧，是因為沒有施物、施者、受者這三者的分別執著。像這樣被無分別智所攝持的佈施等，才可稱為波羅蜜多（到達彼岸）。迴向最殊勝在於，以佈施等善行迴向于無上正等菩提（無上正等覺悟）。清凈最殊勝在於，到達佛果時，佈施等才算清凈，因為那時已經解脫了煩惱障和所知障這兩種障礙所產生的業力。如果問：『佈施是波羅蜜多嗎？』或者問：『波羅蜜多是佈施嗎？』這問題可以在以下的回答中找到答案：有些佈施不是波羅蜜多，指的是離開了六種最殊勝的佈施。有些波羅蜜多不是佈施，指的是六種最殊勝所攝持的戒等。有些既是佈施也是波羅蜜多，指的是六種最殊勝所攝持的佈施。有些既不是佈施也不是波羅蜜多，指的是離開了六種最殊勝所行持的戒等。像這樣，在所有情況下都應該瞭解這四句的含義。

論曰：因為什麼緣故，這六種波羅蜜多要按照這樣的順序來說呢？因為前面的波羅蜜多能夠順次生起後面的波羅蜜多。

釋曰：這六種波羅蜜多是按照生起的先後順序來說的。

論曰：再者，這些波羅蜜多的訓釋和名稱又該如何理解呢？對於世間的聲聞（聽聞佛法而悟道者）、獨覺（不依師而自悟者）來說，佈施等善根是最為殊勝的，能夠到達彼岸，所以通稱為波羅蜜多。又因為能夠破除慳吝和貧窮，並且能夠引得廣大的財富和福德資糧，所以稱為佈施。又因為能夠息滅惡戒和惡趣（三惡道），並且能夠取得善趣（三善道）和等持（禪定），所以稱為戒。又因為能夠滅盡忿怒和怨仇，並且能夠安住于自己和他人的安穩，所以稱為忍。又因為能夠遠離所有的懈怠和惡不善法，並且能夠出生無量的善法，使其增長，所以稱為精進。又因為能夠消除所有的散動，並且能夠引得內心的安住，所以稱為靜慮。又因為能夠去除一切的見解和邪惡的智慧，並且能夠真實地分辨和了解法，所以稱為慧。

【English Translation】 English version: For the benefit and happiness of all sentient beings, the most supreme skillful means lies in the purity of the three wheels (emptiness of the giver, receiver, and the gift). The skillful means mentioned here is because there is no clinging to the distinctions of the gift, the giver, and the receiver. Thus, when giving and other practices are embraced by non-discriminating wisdom, they are called Pāramitā (perfection, reaching the other shore). The most supreme dedication lies in dedicating the merits of giving and other virtuous acts towards unsurpassed complete and perfect Bodhi (supreme perfect enlightenment). The most supreme purity lies in the fact that giving and other practices are pure only when one attains Buddhahood, because at that time, one is liberated from the two kinds of obscurations: afflictive obscurations and cognitive obscurations. If one asks, 'Is giving Pāramitā?' or 'Is Pāramitā giving?' the answer can be found in the following: Some giving is not Pāramitā, referring to giving that is performed without the six kinds of supreme qualities. Some Pāramitā is not giving, referring to precepts and other practices embraced by the six kinds of supreme qualities. Some are both giving and Pāramitā, referring to giving embraced by the six kinds of supreme qualities. Some are neither giving nor Pāramitā, referring to precepts and other practices performed without the six kinds of supreme qualities. In this way, one should understand the meaning of these four statements in all situations.

Treatise: For what reason are these six Pāramitās taught in this order? Because the preceding Pāramitā naturally gives rise to the subsequent Pāramitā.

Explanation: These six Pāramitās are taught in this order according to the sequence of their arising.

Treatise: Furthermore, how can the explanations and names of these Pāramitās be understood? For the Śrāvakas (listeners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (solitary realizers who attain enlightenment without a teacher) in the world, giving and other virtuous roots are the most supreme, capable of reaching the other shore, therefore they are generally called Pāramitā. Moreover, because they can break through stinginess and poverty, and can lead to vast wealth and merit, they are called giving. Moreover, because they can extinguish evil precepts and evil destinies (the three lower realms), and can attain good destinies (the three higher realms) and Samādhi (meditative concentration), they are called precepts. Moreover, because they can extinguish anger and hatred, and can abide in the peace of oneself and others, they are called patience. Moreover, because they can stay away from all laziness and evil unwholesome dharmas, and can generate immeasurable wholesome dharmas, causing them to increase, they are called diligence. Moreover, because they can eliminate all distractions, and can lead to the abiding of the mind, they are called meditative concentration. Moreover, because they can remove all views and evil wisdom, and can truly distinguish and understand the Dharma, they are called wisdom.

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釋曰。今當顯示訓釋名言。且釋總名。由此一切能到彼岸。是故說名波羅蜜多。超諸世間聲聞獨覺施等彼岸。是故通名波羅蜜多。次釋別名。以于因時破慳惠施。果時能裂一切貧窮。及於果時引大財位廣福資糧。故名為施。又于因時息諸惡戒。果時能滅一切惡趣。及於未來能取善趣。于現在世能得等持。故名為戒。如是一切波羅蜜多訓釋言詞如應當說。及能善住自他安隱者。謂于自身不為忿怒過失所惱。不生他苦故得安隱。

論曰。云何應知修習如是波羅蜜多。應知此修略有五種。一現起加行修。二勝解修。三作意修。四方便善巧修。五成所作事修。此中四修如前已說。成所作事修者。謂諸如來任運佛事無有休息。于其圓滿波羅蜜多。復更修習六到彼岸。又作意修者。謂修六種意樂所攝。愛重隨喜欣樂作意。一廣大意樂。二長時意樂。三歡喜意樂。四荷恩意樂。五大志意樂。六純善意樂。若諸菩薩乃至若干無數大劫。現證無上正等菩提。經爾所時一一剎那。假使頓舍一切身命。及以殑伽河沙等世界盛滿七寶。奉施如來。乃至安坐妙菩提座。如是菩薩佈施意樂猶無厭足。經爾所時一一剎那。假使三千大千世界滿中熾火。於四威儀常乏一切資生眾具。戒忍精進靜慮般若心恒現行。乃至安坐妙菩提座。如是

【現代漢語翻譯】現代漢語譯本：

解釋說：現在應當顯示訓釋名言。先解釋總名，由於一切（修行）都能到達彼岸（涅槃），所以稱為波羅蜜多（Paramita，到彼岸）。超越世間聲聞（Sravaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）的佈施等彼岸，所以通稱為波羅蜜多。其次解釋別名，因為在因地時破除慳吝而行惠施，在果地時能裂除一切貧窮，並且在果地時引來巨大的財富和廣大的福德資糧，所以名為施（Dana，佈施）。又因為在因地時止息各種惡戒，在果地時能滅除一切惡趣，並且在未來能獲得善趣，在現在世能得到等持（Samadhi，禪定），所以名為戒（Sila，戒律）。像這樣一切波羅蜜多的訓釋言詞都應當如實宣說，以及能夠安住自身和他人的安穩，就是說對於自身不被忿怒的過失所惱，不讓他人產生痛苦，所以得到安穩。論中說：應當如何瞭解修習這些波羅蜜多？應當知道這種修習略有五種：一是現起加行修，二是勝解修，三是作意修，四是方便善巧修，五是成所作事修。這其中四種修習如前已經說過。成所作事修，是指諸如來（Tathagata，佛）任運（自然而然）地進行佛事而沒有休息，對於圓滿的波羅蜜多，又更修習六到彼岸（六波羅蜜）。又作意修，是指修習六種意樂所攝，愛重、隨喜、欣樂的作意。一是廣大意樂，二是長時意樂，三是歡喜意樂，四是荷恩意樂，五是大志意樂，六是純善意樂。如果諸菩薩（Bodhisattva，立志成佛的修行者）乃至若干無數大劫，現證無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），經過這麼長的時間，每一剎那，假使頓舍一切身命，以及用恒河沙數等的世界盛滿七寶，奉獻給如來，乃至安坐在妙菩提座上，這樣的菩薩佈施的意樂仍然沒有厭足。經過這麼長的時間，每一剎那，假使三千大千世界滿是熾烈的火焰，在行住坐臥四種威儀中常常缺乏一切資生眾具，戒、忍（Ksanti，忍辱）、精進（Virya，精進）、靜慮（Dhyana，禪定）、般若（Prajna，智慧）之心恒常現行，乃至安坐在妙菩提座上，像這樣

【English Translation】 English version:

It is explained: Now, we should reveal the explanation of terms. First, explain the general term. Because all (practices) can reach the other shore (Nirvana), it is called Paramita (to the other shore). Surpassing the other shore of Sravakas (listeners of the Dharma) and Pratyekabuddhas (solitary Buddhas) in giving, etc., it is generally called Paramita. Next, explain the specific terms. Because in the causal stage, one breaks stinginess and practices generosity, and in the resultant stage, one can eradicate all poverty, and in the resultant stage, one attracts great wealth and vast merit resources, it is called Dana (giving). Also, because in the causal stage, one ceases all evil precepts, and in the resultant stage, one can eliminate all evil destinies, and in the future, one can attain good destinies, and in the present life, one can attain Samadhi (concentration), it is called Sila (discipline). Like this, the explanatory words of all Paramitas should be spoken as they are, and one can abide in the peace of oneself and others, that is, one is not troubled by the faults of anger in oneself, and one does not cause suffering to others, so one attains peace. The treatise says: How should one know to cultivate these Paramitas? One should know that this cultivation is roughly of five types: first, the arising application cultivation; second, the superior understanding cultivation; third, the attention cultivation; fourth, the skillful means cultivation; and fifth, the accomplishment of what needs to be done cultivation. Among these, the four cultivations have been mentioned before. The accomplishment of what needs to be done cultivation refers to the Tathagatas (Buddhas) naturally performing Buddha-activities without rest. Regarding the perfect Paramitas, they further cultivate the six perfections (six Paramitas). Also, the attention cultivation refers to cultivating what is encompassed by the six kinds of intention, attention of love and respect, rejoicing, and delight. First is the intention of vastness, second is the intention of long duration, third is the intention of joy, fourth is the intention of gratitude, fifth is the intention of great aspiration, and sixth is the intention of pure goodness. If the Bodhisattvas (beings who aspire to Buddhahood), even for countless great kalpas (eons), realize Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and during that long time, in every moment, suppose they instantly give up all their lives, and fill worlds as numerous as the sands of the Ganges River with the seven treasures, offering them to the Tathagatas, and even sit on the wonderful Bodhi seat, such Bodhisattvas' intention of giving still has no satisfaction. After such a long time, in every moment, suppose the three thousand great thousand worlds are filled with blazing flames, and in the four postures of walking, standing, sitting, and lying down, they constantly lack all necessities of life, the mind of Sila (discipline), Ksanti (patience), Virya (diligence), Dhyana (meditation), and Prajna (wisdom) constantly manifests, and even sit on the wonderful Bodhi seat, like this

菩薩所有戒忍精進靜慮般若意樂猶無厭足。是名菩薩廣大意樂。又諸菩薩即於此中無厭意樂。乃至安坐妙菩提座。常無間息。是名菩薩長時意樂。又諸菩薩以其六種波羅蜜多饒益有情。由此所作深生歡喜蒙益有情。所不能及。是名菩薩歡喜意樂。又諸菩薩以其六種波羅蜜多饒益有情。見彼於己有大恩德。不見自身于彼有恩。是名菩薩荷恩意樂。又諸菩薩即以如是六到彼岸所集善根。深心回施一切有情。令得可愛勝果異熟。是名菩薩大志意樂。又諸菩薩復以如是六到彼岸所集善根。共諸有情回求無上正等菩提。是名菩薩純善意樂。如是菩薩修此六種意樂所攝愛重作意。又諸菩薩于余菩薩六種意樂。修習相應無量善根。深心隨喜。如是菩薩修此六種意樂所攝隨喜意樂。又諸菩薩深心欣樂一切有情六種意樂所攝。六種到彼岸修。亦愿自身與此六種到彼岸修恒不相離。乃至安坐妙菩提座。如是菩薩修此六種意樂所攝欣樂作意。若有聞此菩薩六種意樂所攝作意修已。但當能起一念信心。尚當發生無量福聚。諸惡業障亦當消滅。何況菩薩。

釋曰。五種修中。現起加行修者。謂于現起加行而修。成所作事修者。謂諸如來安住法身。有無功用所作佛事。常無休息。于其六種波羅蜜多雖無現行。然為攝益諸有情故。恒常現行成所

【現代漢語翻譯】現代漢語譯本：菩薩對於所有戒律、忍辱、精進、禪定、般若的意樂，仍然沒有厭足。這叫做菩薩的廣大意樂。而且，菩薩們對於這些沒有厭足的意樂，乃至安坐在妙菩提座上，常常沒有間斷和休息。這叫做菩薩的長時意樂。還有，菩薩們用六種波羅蜜多（Paramita，到彼岸）饒益有情（Sattvas，眾生），由此所作的功德，深深地使歡喜蒙受利益的有情，所不能及。這叫做菩薩的歡喜意樂。還有，菩薩們用六種波羅蜜多饒益有情，看見他們對自己有很大的恩德，卻不認為自身對他們有什麼恩德。這叫做菩薩的荷恩意樂。還有，菩薩們用這六到彼岸所集聚的善根，以深切的心迴向佈施給一切有情，使他們得到可愛殊勝的果報異熟。這叫做菩薩的大志意樂。還有，菩薩們又用這六到彼岸所集聚的善根，和所有有情共同迴向求取無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟）。這叫做菩薩的純善意樂。像這樣，菩薩修習這六種意樂所包含的愛重作意。還有，菩薩們對於其他菩薩的六種意樂，修習相應的無量善根，以深切的心隨喜。像這樣，菩薩修習這六種意樂所包含的隨喜意樂。還有，菩薩們以深切的心欣樂一切有情六種意樂所包含的六種到彼岸的修行，也希望自身與這六種到彼岸的修行永遠不相分離，乃至安坐在妙菩提座上。像這樣，菩薩修習這六種意樂所包含的欣樂作意。如果有人聽聞這菩薩六種意樂所包含的作意修習之後，即使只能生起一念信心，尚且會發生無量的福德積聚，各種惡業障礙也會消滅，更何況是菩薩呢？釋曰：五種修中，現起加行修者，謂于現起加行而修。成所作事修者，謂諸如來安住法身，有無功用所作佛事，常無休息。于其六種波羅蜜多雖無現行，然為攝益諸有情故，恒常現行成所

【English Translation】 English version: Bodhisattvas are never satisfied with their intention and delight in all precepts, forbearance, diligence, meditative concentration, and wisdom. This is called the Bodhisattva's vast intention. Moreover, Bodhisattvas, with this intention of non-satisfaction, even until they sit upon the wondrous Bodhi seat (妙菩提座, seat of enlightenment), are constantly without interruption or rest. This is called the Bodhisattva's long-lasting intention. Furthermore, Bodhisattvas benefit sentient beings (Sattvas, 有情) with the six Paramitas (波羅蜜多, perfections), and the merit they create through this deeply delights sentient beings who receive benefit, surpassing what others can achieve. This is called the Bodhisattva's joyful intention. Moreover, Bodhisattvas benefit sentient beings with the six Paramitas, seeing that those beings have great kindness towards them, but do not see themselves as having any kindness towards those beings. This is called the Bodhisattva's intention of bearing gratitude. Furthermore, Bodhisattvas dedicate the roots of virtue accumulated through these six perfections (六到彼岸, six Paramitas) with a profound mind to all sentient beings, enabling them to attain desirable and excellent results and ripenings. This is called the Bodhisattva's intention of great aspiration. Moreover, Bodhisattvas also dedicate the roots of virtue accumulated through these six perfections together with all sentient beings, seeking unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi, 無上正等菩提). This is called the Bodhisattva's intention of pure goodness. Thus, Bodhisattvas cultivate this loving and respectful attention encompassed by these six intentions. Furthermore, Bodhisattvas deeply rejoice in the immeasurable roots of virtue that correspond to the cultivation of the six intentions of other Bodhisattvas. Thus, Bodhisattvas cultivate this rejoicing intention encompassed by these six intentions. Moreover, Bodhisattvas deeply delight in the six perfections encompassed by the six intentions of all sentient beings, and also wish that they themselves would never be separated from the cultivation of these six perfections, even until they sit upon the wondrous Bodhi seat. Thus, Bodhisattvas cultivate this delighted attention encompassed by these six intentions. If someone hears about the cultivation of attention encompassed by these six intentions of the Bodhisattva, even if they can only generate one thought of faith, they will still generate immeasurable accumulations of merit, and all evil karmic obstacles will also be eliminated, let alone a Bodhisattva. Explanation: Among the five types of cultivation, 'cultivation through present arising effort' refers to cultivating through present arising effort. 'Cultivation of accomplished actions' refers to the Buddha-activities performed by the Tathagatas (如來) who abide in the Dharmakaya (法身, Dharma Body), with or without effort, constantly without rest. Although the six Paramitas are not presently active, they are constantly active for the sake of benefiting sentient beings, thus accomplishing

作事。于爾所時一一剎那者。假使以三無數劫量為一剎那。如是剎那積集時量。乃至菩提。經爾所時一一剎那假使頓舍一切身命等。其義易了。應隨本文。如此次第積集時量乃至菩提。經爾所時一一剎那。假令為起一戒等心。處在三千大千世界滿中熾火。恒乏一切資生眾具。此言顯示住處艱難資緣乏少。此中意樂無有厭足。當知即是廣大意樂。即此長時恒無間斷。當知即是長時意樂。長者久也。余義易了。諸惡業障亦當消滅者。此中意說滅彼能與異熟功能。或對治彼往惡趣力。

論曰。此諸波羅蜜多差別云何可見。應知一一各有三品。施三品者。一法施。二財施。三無畏施。戒三品者。一律儀戒。二攝善法戒。三饒益有情戒。忍三品者。一耐怨害忍。二安受苦忍。三諦察法忍。精進三品者。一被甲精進。二加行精進。三無怯弱無退轉無喜足精進。靜慮三品者。一安住靜慮。二引發靜慮。三成所作事靜慮。慧三品者。一無分別加行慧。二無分別慧。三無分別后得慧。

釋曰。於此宣說波羅蜜多品差別中。顯示體性各三差別。此中何故說法施等三種差別。謂由法施故資他善根。由財施故資益他身。由無畏施故資益他心。以是因緣故說三施。三種戒中。律儀戒者是依持戒。為欲建立其餘二戒。是故安住。所以者

何。住律儀者。便能建立攝善法戒。由此修集一切佛法。證大菩提。復能建立益有情戒。由此故能成熟有情。三種忍中。耐怨害忍。能忍受他所作怨害。勤修饒益有情事時。由此忍力遭生死苦而不退轉。安受苦忍。能正忍受所遭眾苦。由此忍力。于生死中雖受眾苦而不退轉。諦察法忍堪能審諦觀察諸法。由此忍力。建立次前所說二忍。三精進中其體差別。即薄伽梵契經中說。有勢有勤有勇堅猛。不捨善軛。彼經五句即是。此中三精進體之所解釋。由被甲精進故。最初有勢。由加行精進故。于加行時能有精勤。由無怯弱無退轉無喜足精進故。如其次第於此后時有勇堅猛。不捨善軛故。由此三釋彼五句。所以者何。或有最初為求無上正等菩提。雖有勢力而加行時不能策勵。故說有勤。雖復有勤心或怯弱。為對治彼故說有勇。由有勇故心無退屈。應知怯弱即是退屈。心雖無怯。逢生死苦心或退轉。由此退失所求佛果。為對治彼立無退轉。無轉退者。即是堅猛故無退轉。顯示堅猛。由堅猛故逢苦不退。有雖逢苦能不退轉。而得少善便生喜足。由此不證無上菩提。是故次須說無喜足。是不得少生喜足義。此即顯示不捨善軛。由是義故說三精進。三靜慮中。安住靜慮者。由此能安現法樂住。引發靜慮者。由此引發六種神通。成所作

【現代漢語翻譯】現代漢語譯本何謂住于律儀者？即能建立攝善法戒（samvara-śīla，防止惡行、修習善行的戒律），由此修集一切佛法，證得大菩提（mahābodhi，無上正等覺）。又能建立利益有情戒（sattvārtha-śīla，利益眾生的戒律），由此故能成熟有情（sattva，眾生）。三種忍中，耐怨害忍（atikṣānti-kṣamā，忍受怨恨和傷害的忍耐），能忍受他人所作的怨恨和傷害。勤修饒益有情之事時，由此忍力，遭遇生死之苦而不退轉。安受苦忍（adhivāsanā-kṣamā，安然接受痛苦的忍耐），能正確忍受所遭遇的各種痛苦。由此忍力，于生死中雖受眾苦而不退轉。諦察法忍（dharmavicaya-kṣamā，通過審視和辨別法來培養的忍耐），堪能審諦觀察諸法。由此忍力，建立次前所說二忍。三種精進中，其體差別，即薄伽梵（Bhagavān，世尊）契經（sūtra，佛經）中所說：『有勢、有勤、有勇、堅猛、不捨善軛。』彼經五句即是。此中三精進體之所解釋。由被甲精進（saṃnāha-vīrya，如披上盔甲般發起精進）故，最初有勢。由加行精進（prayoga-vīrya，在行動中發起精進）故，于加行時能有精勤。由無怯弱、無退轉、無喜足精進（aniksipta-dhura-vīrya，不放棄責任的精進）故，如其次第於此后時有勇堅猛，不捨善軛故。由此三釋彼五句。所以者何？或有最初為求無上正等菩提，雖有勢力而加行時不能策勵，故說有勤。雖復有勤心或怯弱，為對治彼故說有勇。由有勇故心無退屈，應知怯弱即是退屈。心雖無怯，逢生死苦心或退轉，由此退失所求佛果。為對治彼立無退轉。無轉退者，即是堅猛故無退轉，顯示堅猛。由堅猛故逢苦不退。有雖逢苦能不退轉，而得少善便生喜足，由此不證無上菩提。是故次須說無喜足。是不得少生喜足義。此即顯示不捨善軛。由是義故說三精進。三靜慮中，安住靜慮者，由此能安現法樂住（dṛṣṭa-dharma-sukha-vihāra，在當下體驗快樂的禪定）。引發靜慮者，由此引發六種神通（ṣaḍabhijñā，六種超自然能力）。成所作（kṛtyānuṣṭhāna，完成應做之事）

【English Translation】 English version What does it mean to abide in discipline? It means being able to establish the precepts of gathering good dharmas (samvara-śīla), thereby cultivating all Buddha-dharmas and attaining Great Bodhi (mahābodhi, unsurpassed perfect enlightenment). Furthermore, it means being able to establish the precepts of benefiting sentient beings (sattvārtha-śīla), thereby maturing sentient beings (sattva, beings). Among the three types of patience, endurance of resentment and harm (atikṣānti-kṣamā) is the ability to endure the resentment and harm done by others. When diligently cultivating activities that benefit sentient beings, one does not regress due to the suffering of samsara because of this power of patience. Acceptance of suffering (adhivāsanā-kṣamā) is the ability to correctly endure all kinds of suffering encountered. Due to this power of patience, one does not regress even when experiencing suffering in samsara. Investigation of the Dharma (dharmavicaya-kṣamā) is the ability to thoroughly and accurately observe all dharmas. Due to this power of patience, one establishes the two types of patience mentioned earlier. Among the three types of diligence, the difference in their nature is as described in the Bhagavan's (Bhagavān, the Blessed One) sutras (sūtra, discourses): 'Having strength, having diligence, having courage, being steadfast, not abandoning the yoke of goodness.' These five phrases from that sutra explain the nature of the three types of diligence. Because of armor-like diligence (saṃnāha-vīrya), one initially has strength. Because of applying diligence (prayoga-vīrya), one is able to be diligent during the application. Because of diligence without timidity, without regression, and without contentment (aniksipta-dhura-vīrya), one has courage and steadfastness in due order, and does not abandon the yoke of goodness. These three explain those five phrases. Why is that? Some may initially have strength in seeking unsurpassed perfect enlightenment, but are unable to exert themselves during application, therefore it is said to have diligence. Although one has diligence, one may be timid, therefore courage is mentioned to counteract that. Because one has courage, the mind does not shrink back; timidity should be understood as shrinking back. Although the mind is not timid, it may regress when encountering the suffering of samsara, thereby losing the sought-after fruit of Buddhahood. To counteract that, non-regression is established. Non-regression means being steadfast, therefore there is no regression, showing steadfastness. Because of steadfastness, one does not regress when encountering suffering. Some, although able to not regress when encountering suffering, become content with obtaining a little good, thereby not attaining unsurpassed enlightenment. Therefore, it is necessary to mention non-contentment next. This means not being content with obtaining a little good. This shows not abandoning the yoke of goodness. For this reason, the three types of diligence are mentioned. Among the three types of meditative concentration, abiding in meditative concentration allows one to abide in the joy of the present life (dṛṣṭa-dharma-sukha-vihāra). Generating meditative concentration allows one to generate the six supernormal powers (ṣaḍabhijñā). Accomplishing what needs to be done (kṛtyānuṣṭhāna)

事靜慮者。謂依此故成立所作利有情事。是故說名成所作事。由此義故靜慮有三。安立慧體有三種中。其義易了。

論曰。如是相攝。云何可見。由此能攝一切善法。是其相故。是隨順故。是等流故。

釋曰。如是相攝云何可見者。此問如是波羅蜜多與諸善法互相攝義云何可見。由此能攝一切善法者。應知由此波羅蜜多。能具足攝一切善法。彼亦能攝波羅蜜多。應知此中一切善法。即是一切菩提分法。是其相故者。是般若相。是隨順故者。應知即是信輕安等。是等流故者。謂六神通及十力等諸餘功德。

論曰。如是所治攝諸雜染。云何可見。是此相故。是此因故。是此果故。

釋曰。如到彼岸攝諸白法。前已顯示此所對治亦攝一切諸雜染法。今當顯示。是此相故者。是貪等相。是此因故者。是慳等因。所謂不信及邪見等。是此果故者。謂慳犯戒忿等諸果。

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

釋曰。今當顯說波羅蜜多所得勝利。勝生無罪者。非如

【現代漢語翻譯】現代漢語譯本：關於事靜慮（Karmashamatha，通過禪定成就事業）：指的是依靠它來成就利益有情眾生的事業。因此，它被稱為成就所作之事。由於這個意義，靜慮有三種。安立慧體有三種之中，其意義容易理解。論曰：像這樣相互攝持，如何能夠看到？因為由此能夠攝持一切善法，這是它的相貌的緣故，是隨順它的緣故，是等流的緣故。釋曰：像這樣相互攝持如何能夠看到？這個問題是說，像這樣波羅蜜多（Paramita，到彼岸）與各種善法互相攝持的意義如何能夠看到？因為由此能夠攝持一切善法，應該知道由此波羅蜜多能夠具足攝持一切善法，它們也能攝持波羅蜜多。應該知道這裡的一切善法，就是一切菩提分法（Bodhipaksika-dharmas，菩提的組成部分）。是其相貌的緣故，指的是般若（Prajna，智慧）的相貌。是隨順它的緣故，應該知道就是信、輕安等等。是等流的緣故，指的是六神通（Sadabhijna，六種超自然能力）以及十力（Dasabala，佛陀的十種力量）等等各種功德。論曰：像這樣所要對治的攝持各種雜染，如何能夠看到？是此相貌的緣故，是此原因的緣故，是此結果的緣故。釋曰：像到達彼岸攝持各種白法（Shukla-dharma，善良的法）一樣，前面已經顯示了此所對治也攝持一切各種雜染法。現在應當顯示。是此相貌的緣故，指的是貪等等的相貌。是此原因的緣故，指的是慳吝等等的原因，所謂不信以及邪見等等。是此結果的緣故，指的是慳吝、犯戒、忿怒等等各種結果。論曰：像這樣六種波羅蜜多所得到的勝利，如何能夠看到？指的是各種菩薩流轉生死，因為富貴所攝持的緣故，因為大生所攝持的緣故，因為大朋大屬所攝持的緣故，因為廣大事業加行成就所攝持的緣故，因為沒有各種惱害、性薄塵垢所攝持的緣故，因為善於瞭解一切工論明處所攝持的緣故，殊勝的出生沒有罪過，乃至安坐在美妙的菩提座上，常常能夠顯現作為一切有情的一切義利，這叫做勝利。釋曰：現在應當顯說波羅蜜多所得到的勝利。殊勝的出生沒有罪過，不是像...

【English Translation】 English version: Regarding Karmashamatha (tranquility for action): It refers to relying on it to accomplish the work of benefiting sentient beings. Therefore, it is called accomplishing what needs to be done. Due to this meaning, there are three types of tranquility. Among the three ways of establishing the nature of wisdom, the meaning is easy to understand. Treatise says: How can it be seen that they are mutually inclusive in this way? Because it can encompass all good dharmas (laws/teachings), this is its characteristic, it is in accordance with it, and it is its outflow. Explanation says: How can it be seen that they are mutually inclusive in this way? This question asks, how can the meaning of the Paramita (perfection, reaching the other shore) mutually encompassing various good dharmas be seen in this way? Because it can encompass all good dharmas, it should be known that this Paramita can fully encompass all good dharmas, and they can also encompass the Paramita. It should be known that all good dharmas here are all Bodhipaksika-dharmas (factors of enlightenment). 'It is its characteristic' refers to the characteristic of Prajna (wisdom). 'It is in accordance with it' should be understood as faith, tranquility, and so on. 'It is its outflow' refers to the six Sadabhijna (supernatural powers) and the ten Dasabala (powers of a Buddha), and other merits. Treatise says: How can it be seen that what is to be treated encompasses various defilements in this way? It is because of this characteristic, it is because of this cause, and it is because of this result. Explanation says: Just as reaching the other shore encompasses various Shukla-dharma (pure dharmas), it has already been shown that what is to be treated also encompasses all kinds of defiled dharmas. Now it should be shown. 'It is because of this characteristic' refers to the characteristic of greed and so on. 'It is because of this cause' refers to the cause of stinginess and so on, such as disbelief and wrong views. 'It is because of this result' refers to the results of stinginess, breaking precepts, anger, and so on. Treatise says: How can the benefits obtained from these six Paramitas be seen in this way? It refers to various Bodhisattvas transmigrating through samsara (cycle of rebirth), because they are encompassed by wealth and nobility, because they are encompassed by great births, because they are encompassed by great retinues, because they are encompassed by the accomplishment of vast undertakings, because they are encompassed by the absence of various afflictions and thin defilements, because they are encompassed by being skilled in understanding all crafts and sciences, superior births without faults, and even sitting peacefully on the wonderful Bodhi seat, constantly able to manifest all benefits for all sentient beings, this is called victory. Explanation says: Now it should be shown the benefits obtained from the Paramitas. Superior births without faults, not like...

外道雖得勝生而名有罪雜染污故。又彼勝生皆是無常。波羅蜜多果非無常。由說乃至安坐妙菩提座故。又彼勝生唯能自利。不能利他。由不說彼常能現作有情義利。波羅蜜多所得勝果。常能現作一切有情一切義利。如是名為諸到彼岸。得無罪等勝果義利。

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

釋曰。於三百頌般若波羅蜜多等經中。本為說一波羅蜜多。乃說一切波羅蜜多。于如是說有何意趣。于修一時一切相助。應知此中有是意趣。謂修施時防護身語。由此有戒波羅蜜多而相助成。乃至了知施之因果。由此有慧波羅蜜多而相助成。其餘相助如應當知。

論曰。此中有一嗢拖南曰。

數相及次第　　訓詞修差別　攝所治功德　　互抉擇應知

釋曰。次第頌前。其文易了。

攝大乘論釋彼修差別分第六

論曰。如是已說彼入因果。彼修差別云何可見。由菩薩十地。何等為十。一極喜地。二離垢地。三發光地。四焰慧地。五極難

【現代漢語翻譯】現代漢語譯本：外道雖然也能獲得殊勝的果報，但因為他們的行為帶有罪過和雜染，所以他們的果報是有缺陷的。而且，他們所獲得的殊勝果報都是無常的。而波羅蜜多（Pāramitā，到彼岸）的果報不是無常的，因為經典中說，菩薩最終會安坐在妙菩提座上。此外，外道所獲得的殊勝果報只能讓自己受益，不能利益他人，因為經典中沒有說他們能經常為眾生帶來利益。而通過修習波羅蜜多所獲得的殊勝果報，能經常為一切眾生帶來一切利益。這就是所謂的諸到彼岸，能獲得無罪等殊勝果報的意義。

論：這六種波羅蜜多是如何互相抉擇的呢？世尊在不同的地方，有時用佈施（Dāna）來代表，有時用持戒（Śīla）來代表，有時用忍辱（Kṣānti）來代表，有時用精進（Vīrya）來代表，有時用禪定（Dhyāna）來代表，有時用智慧（Prajñā）來代表這六種波羅蜜多。這樣說的意圖是什麼呢？意思是說，在修習任何一種波羅蜜多的過程中，都包含著其他波羅蜜多的互相幫助和成就。這就是這樣說的意圖。

釋：在《三百頌般若波羅蜜多》等經典中，本來是爲了說明一種波羅蜜多，卻說了所有的波羅蜜多。這樣說的意圖是什麼呢？意思是說，在修習一種波羅蜜多的時候，其他的波羅蜜多都會互相幫助。應該知道這裡面有這樣的意圖：比如，在修習佈施的時候，要防護身語，這樣就有了持戒波羅蜜多的幫助和成就；乃至要了知佈施的因果，這樣就有了智慧波羅蜜多的幫助和成就。其他的互相幫助，應該如實地瞭解。

論：這裡有一首偈頌：

數相及次第　　訓詞修差別攝所治功德　　互抉擇應知

釋：這首偈頌在前面，文義很容易理解。

《攝大乘論釋》彼修差別分第六

論：上面已經說了進入佛道的因和果，那麼修行的差別又如何體現呢？通過菩薩的十地（Bhūmi）來體現。什麼是十地呢？一是極喜地（Pramuditā-bhūmi），二是離垢地（Vimalā-bhūmi），三是發光地（Prabhākarī-bhūmi），四是焰慧地（Arciṣmatī-bhūmi），五是極難勝地（Sudurjayā-bhūmi）。

【English Translation】 English version: Although non-Buddhists may attain superior rebirths, these are flawed due to being tainted with sin and defilement. Furthermore, these superior rebirths are all impermanent. The fruit of Pāramitā (perfection, going to the other shore) is not impermanent, as it is said that one will eventually sit upon the wondrous Bodhi seat. Moreover, those superior rebirths only benefit oneself and cannot benefit others, as it is not said that they can constantly bring benefit to sentient beings. The superior fruit attained through the practice of Pāramitā can constantly bring all benefits to all sentient beings. This is what is meant by the perfections, attaining the superior fruit of being without sin, etc.

Treatise: How are these six Pāramitās mutually determined? In various places, the World Honored One sometimes uses the term Dāna (giving) to represent them, sometimes Śīla (discipline), sometimes Kṣānti (patience), sometimes Vīrya (effort), sometimes Dhyāna (meditation), and sometimes Prajñā (wisdom). What is the intention behind this? The intention is that in the practice of any one Pāramitā, all the other Pāramitās mutually assist and accomplish each other. This is the intention.

Explanation: In scriptures such as the 'Three Hundred Verses on the Perfection of Wisdom,' the intention is to explain one Pāramitā, but all the Pāramitās are mentioned. What is the intention behind this? The intention is that when practicing one Pāramitā, the others mutually assist. It should be understood that there is such an intention here: for example, when practicing giving, one protects one's body and speech, and thus the Pāramitā of discipline assists and accomplishes it; and even knowing the cause and effect of giving, the Pāramitā of wisdom assists and accomplishes it. The other mutual assistance should be understood accordingly.

Treatise: Here is a summary verse:

Number, characteristics, and sequence, Definitions and differences in practice, Encompassing what is to be subdued, merits, Mutual determination should be known.

Explanation: This verse is before, and the meaning is easily understood.

Commentary on the Compendium of the Great Vehicle, Sixth Section on the Differences in Practice

Treatise: Having already spoken about the cause and effect of entering the path, how are the differences in practice manifested? Through the ten Bhūmis (grounds) of a Bodhisattva. What are the ten? First, the Pramuditā-bhūmi (Joyful Ground), second, the Vimalā-bhūmi (Immaculate Ground), third, the Prabhākarī-bhūmi (Luminous Ground), fourth, the Arciṣmatī-bhūmi (Radiant Ground), fifth, the Sudurjayā-bhūmi (Very Difficult to Conquer Ground).

勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。如是諸地安立為十。云何可見。為欲對治十種無明所治障故。所以者何。以於十相所知法界有十無明所治障住。云何十相所知法界。謂初地中由遍行義。第二地中由最勝義。第三地中由勝流義。第四地中由無攝受義。第五地中由相續無差別義第六地中由無雜染清凈義。第七地中由種種法無差別義。第八地中由不增不減義。相自在依止義。土自在依止義。第九地中由智自在依止義。第十地中由業自在依止義。陀羅尼門三摩地門自在依止義。此中有三頌。

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

複次應知。如是無明於聲聞等非染污。于諸菩薩是染污。

釋曰。依彼因果修位差別。故問答言。云何十相所知法界。謂初地中由遍行義。乃至第十地中由業自在依止義陀羅尼門三摩地門自在依止義。由十種相法界可知。故名十相所知法界。謂地地中各有一相所知法界。由無明力不能了知。為欲對治如是無明故立十地。又所治障有其十種。故立十地。何等名為所治十障。一異生性。二于諸有情身等邪行。三

【現代漢語翻譯】現代漢語譯本：勝地（殊勝的處所）。六現前地。七遠行地。八不動地。九善慧地。十法雲地。像這樣，將這些地安立為十地。如何才能明白這一點呢？這是爲了對治十種被無明所控制的障礙的緣故。為什麼這麼說呢？因為在十相所知的法界中，存在著十種被無明所控制的障礙。什麼是十相所知的法界呢？指的是初地中由普遍執行的意義，第二地中由最殊勝的意義，第三地中由殊勝流轉的意義，第四地中由沒有執取的意義，第五地中由相續沒有差別的意義，第六地中由沒有雜染清凈的意義，第七地中由種種法沒有差別的意義，第八地中由不增加不減少的意義，相自在依止的意義，土自在依止的意義，第九地中由智慧自在依止的意義，第十地中由業自在依止的意義，陀羅尼門（總持法門的入口）三摩地門（禪定之門）自在依止的意義。這裡有三首偈頌：

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

再次應該知道，這樣的無明對於聲聞等來說不是染污的，對於諸菩薩來說是染污的。

解釋說：依據那些因果修行的位次差別，所以問答說：什麼是十相所知的法界？指的是初地中由普遍執行的意義，乃至第十地中由業自在依止的意義，陀羅尼門（總持法門的入口）三摩地門（禪定之門）自在依止的意義。由於十種相的法界可以被認知，所以叫做十相所知的法界。指的是每一地中各有一種相所知的法界，由於無明的力量不能夠了知。爲了對治這樣的無明，所以安立十地。又所要對治的障礙有十種，所以安立十地。什麼叫做所要對治的十種障礙呢？一是異生性，二是對諸有情的身等邪行，三

【English Translation】 English version: The excellent place. The sixth, the Ground of Manifestation. The seventh, the Ground of Going Afar. The eighth, the Immovable Ground. The ninth, the Ground of Good Wisdom. The tenth, the Ground of Dharma Cloud. Thus, these grounds are established as ten. How can this be understood? It is for the sake of counteracting the ten kinds of obscurations governed by ignorance. Why is this so? Because in the Dharma Realm of the Ten Aspects of Knowledge, there reside ten kinds of obscurations governed by ignorance. What is the Dharma Realm of the Ten Aspects of Knowledge? It refers to the meaning of pervasiveness in the first ground, the meaning of utmost excellence in the second ground, the meaning of excellent flow in the third ground, the meaning of non-attachment in the fourth ground, the meaning of continuity without difference in the fifth ground, the meaning of non-mixture of defilement and purity in the sixth ground, the meaning of no difference in various dharmas in the seventh ground, the meaning of neither increase nor decrease in the eighth ground, the meaning of relying on the self-mastery of aspects, the meaning of relying on the self-mastery of lands, the meaning of relying on the self-mastery of wisdom in the ninth ground, and the meaning of relying on the self-mastery of karma in the tenth ground, and the meaning of relying on the self-mastery of Dharani gates (entrances to total retention) and Samadhi gates (gates of meditative concentration). Here are three verses:

Pervasiveness, utmost excellence, and the meaning of excellent flow, 　Thus, the meaning of non-attachment, the meaning of continuity without difference, 　The meaning of non-mixture of defilement and purity, the meaning of no difference in various dharmas, 　The meaning of neither increase nor decrease, the meaning of relying on the four self-masteries, 　In the Dharma Realm, there are ten non-defiled ignorances, 　To cure these obscurations, therefore, the ten grounds are established.

Furthermore, it should be known that such ignorance is not defiling for the Sravakas (voice-hearers) and others, but it is defiling for the Bodhisattvas.

The commentary says: Based on the differences in the stages of cause, effect, and practice, the question and answer are given: What is the Dharma Realm of the Ten Aspects of Knowledge? It refers to the meaning of pervasiveness in the first ground, up to the meaning of relying on the self-mastery of karma in the tenth ground, and the meaning of relying on the self-mastery of Dharani gates (entrances to total retention) and Samadhi gates (gates of meditative concentration). Because the Dharma Realm of the Ten Aspects can be known, it is called the Dharma Realm of the Ten Aspects of Knowledge. It refers to each ground having one aspect of the Dharma Realm that can be known, but cannot be understood due to the power of ignorance. In order to counteract such ignorance, the ten grounds are established. Also, there are ten kinds of obscurations to be cured, therefore, the ten grounds are established. What are the ten obscurations to be cured? First is the nature of an ordinary being, second is the evil conduct of body and so on towards sentient beings, third is

遲鈍性。于聞思修而有忘失。四微細煩惱現行俱生身見等攝。此最下品故。不作意緣故。遠隨現行故。應知是微細。五于下乘般涅槃。六粗相現行。七細相現行。八于無相作行。九于饒益有情事不作行。十于諸法中未得自在。遍行義者。謂此法界遍一切行。以無少法非無我故。若如是知得入初地。最勝義者。謂此法界一切法中最為殊勝。若如是知得入二地。勝流義者。謂大乘教。從此所流最為殊勝。若如是知得入三地。無攝受義者。謂於此中無計我所。無攝我所。如北洲人無有系屬。於此法界若得證時其中都無。謂有我所。若如是知得入四地。相續無差別義者。謂於此中體無有異。非如眼等隨諸有情。相續差別各各有異。若如是知得入五地。無雜染清凈義者。謂於此中本無雜染。性無染故。既無雜染即無清凈。若如是知得入六地。種種法無差別義者。謂於此中契經等法。雖有種種差別安立而無有異。若如是知得入七地。不增不減義者。謂於此中雜染減時而無有減。清凈增時而無有增。相自在依止義者。謂此法界是相自在之所依止。于諸相中而得自在。名相自在。隨所欲相即現前故。土自在依止義者。謂此法界是土自在之所依止。于所現土而得自在。名土自在。如欲令土成金等寶隨意成故。若如是知得入八地。智自在依

【現代漢語翻譯】現代漢語譯本遲鈍性：指在聽聞、思考、修習佛法時容易忘失的狀態。它屬於四種微細煩惱（kleśa）的現行，與俱生身見（sahaja-satkāya-dṛṣṭi）等相關聯。因為它是最下品的煩惱，又因為不作意（ayoniśo manaskāra）的緣故，並且遠離隨順現行，所以應當知道它是微細的。五、在下乘（hīnayāna）中般涅槃（parinirvāṇa）。六、粗相（sthūla-lakṣaṇa）現行。七、細相（sūkṣma-lakṣaṇa）現行。八、于無相（animitta）作行。九、對於饒益有情（sattvas）的事情不作行。十、于諸法（dharmas）中未得自在。遍行義者：指的是此法界（dharmadhātu）遍及一切行（gati）。因為沒有絲毫的法不是無我（anātman）的緣故。如果像這樣了知，就能進入初地（prathamā bhūmi）。最勝義者：指的是此法界在一切法中最為殊勝。如果像這樣了知，就能進入二地（dvitīyā bhūmi）。勝流義者：指的是大乘教（mahāyāna-dharma）。從此中所流出最為殊勝。如果像這樣了知，就能進入三地（tṛtīyā bhūmi）。無攝受義者：指的是於此法界中，沒有執計『我所』（mamakāra）。沒有攝取『我所』。就像北俱盧洲（Uttarakuru）的人民沒有系屬一樣。如果對於此法界得到證悟時，其中都沒有所謂『我所』。如果像這樣了知，就能進入四地（caturthī bhūmi）。相續無差別義者：指的是於此法界中，本體沒有差異。不像眼等，隨著諸有情（sattvas）的相續差別而各各有異。如果像這樣了知，就能進入五地（pañcamī bhūmi）。無雜染清凈義者：指的是於此法界中，本來沒有雜染（saṃkleśa），自性沒有染污的緣故。既然沒有雜染，也就沒有清凈（viśuddhi）。如果像這樣了知，就能進入六地（ṣaṣṭhī bhūmi）。種種法無差別義者：指的是於此法界中，契經（sūtra）等法，雖然有種種差別安立，但實際上沒有差異。如果像這樣了知，就能進入七地（saptamī bhūmi）。不增不減義者：指的是於此法界中，雜染減少時而沒有減少，清凈增加時而沒有增加。相自在依止義者：指的是此法界是相自在（lakṣaṇa-vaśitā）之所依止。于諸相中而得自在，名為相自在。隨所欲之相即能現前之故。土自在依止義者：指的是此法界是土自在（kṣetra-vaśitā）之所依止。于所現之土而得自在，名為土自在。如欲令土變成金等寶，隨意成就之故。如果像這樣了知，就能進入八地（aṣṭamī bhūmi）。智自在依

【English Translation】 English version Torpor: Refers to the state of easily forgetting when hearing, thinking about, or practicing the Dharma. It belongs to the manifestation of the four subtle afflictions (kleśas) and is associated with innate self-view (sahaja-satkāya-dṛṣṭi) and others. Because it is the lowest grade of affliction, and because of non-attention (ayoniśo manaskāra), and because it is far from following manifestation, it should be known as subtle. 5. Parinirvāṇa in the Hīnayāna (Lesser Vehicle). 6. Manifestation of gross characteristics (sthūla-lakṣaṇa). 7. Manifestation of subtle characteristics (sūkṣma-lakṣaṇa). 8. Acting on the signless (animitta). 9. Not acting for the benefit of sentient beings (sattvas). 10. Not having attained mastery over all dharmas. The meaning of 'pervading activity' refers to this dharmadhātu (Dharma Realm) pervading all activities (gatis). Because there is not a single dharma that is not without self (anātman). If one knows it in this way, one can enter the first bhūmi (stage). The meaning of 'supreme excellence' refers to this dharmadhātu being the most excellent among all dharmas. If one knows it in this way, one can enter the second bhūmi. The meaning of 'superior flow' refers to the Mahāyāna Dharma (Great Vehicle teaching). The flow from this is the most excellent. If one knows it in this way, one can enter the third bhūmi. The meaning of 'non-appropriation' refers to within this dharmadhātu, there is no clinging to 'mine' (mamakāra). There is no grasping of 'mine'. Just as the people of Uttarakuru (Northern Continent) have no attachments. If one attains realization of this dharmadhātu, there is no so-called 'mine' within it. If one knows it in this way, one can enter the fourth bhūmi. The meaning of 'continuity without difference' refers to within this dharmadhātu, the essence has no difference. It is not like the eyes, etc., which differ according to the continuous differences of sentient beings (sattvas). If one knows it in this way, one can enter the fifth bhūmi. The meaning of 'no defilement and purity' refers to within this dharmadhātu, there is originally no defilement (saṃkleśa), because its nature is without defilement. Since there is no defilement, there is also no purity (viśuddhi). If one knows it in this way, one can enter the sixth bhūmi. The meaning of 'no difference in various dharmas' refers to within this dharmadhātu, the sūtras (scriptures) and other dharmas, although there are various differences established, are actually without difference. If one knows it in this way, one can enter the seventh bhūmi. The meaning of 'neither increasing nor decreasing' refers to within this dharmadhātu, there is no decrease when defilement decreases, and there is no increase when purity increases. The meaning of 'reliance on the mastery of characteristics' refers to this dharmadhātu being the basis of reliance for the mastery of characteristics (lakṣaṇa-vaśitā). Having mastery over all characteristics is called mastery of characteristics. Because the desired characteristic can manifest immediately. The meaning of 'reliance on the mastery of lands' refers to this dharmadhātu being the basis of reliance for the mastery of lands (kṣetra-vaśitā). Having mastery over the manifested lands is called mastery of lands. For example, if one wishes to turn land into gold or other treasures, it can be accomplished at will. If one knows it in this way, one can enter the eighth bhūmi. Mastery of wisdom

止義者。謂此法界無礙辯智自在所依。若如是知得入九地。業自在等依止義者。謂此法界是身等業自在所依。及陀羅尼三摩地門自在所依。若如是知得入十地。如是無明於聲聞等非染污者。由彼不欲入諸地故。于初地中已能通達一切諸地。何故次第復立諸地。釋此難者。雖初地中達一切地。然由此住而得安住。由此住力建立諸地。

論曰。複次何故初地說名極喜。由此最初得能成辦自他義利勝功能故。何故二地說名離垢。由極遠離犯戒垢故。何故三地說名發光。由無退轉等持等至所依止故。大法光明所依止故。何故四地說名焰慧。由諸菩提分法焚滅一切障故。何故五地名極難勝。由真諦智與世間智更互相違。合此難合令相應故。何故六地說名現前。由緣起智為所依止。能令般若波羅蜜多現在前故。何故七地說名遠行。至功用行最後邊故。何故八地說名不動。由一切相有功用行不能動故。何故九地說名善慧。由得最勝無礙智故。何故十地說名法雲。由得總緣一切法智。含藏一切陀羅尼門三摩地門。譬如大云能覆如空廣大障故。又於法身能圓滿故。

釋曰。何故初地名為極喜。由於此時初得能辦自他俱利勝堪能故。諸聲聞等真現觀時。唯得能辦自利堪能。不得他利故。彼不生如是歡喜同諸菩薩。何故二地名為

【現代漢語翻譯】現代漢語譯本：止義（Zhiyi）者，是指此法界（Dharmadhatu）是無礙辯才和智慧自在的所依之處。如果能夠這樣理解，就能進入九地（Ninth Bhumi）。業自在等依止義者，是指此法界是身等業自在的所依之處，以及總持（Dharani）、三摩地（Samadhi）門自在的所依之處。如果能夠這樣理解，就能進入十地（Tenth Bhumi）。像這樣，無明（Avidya）對於聲聞（Sravaka）等來說不是染污，因為他們不希望進入諸地。在初地（First Bhumi）中已經能夠通達一切諸地，為什麼還要次第設立諸地呢？解釋這個疑問，雖然在初地中通達一切地，但由於安住於此而能夠得到安住，由於這種安住的力量而建立諸地。論曰：再次，為什麼初地被稱為極喜地（Pramudita Bhumi）？因為最初獲得能夠成辦自他義利殊勝功能之故。為什麼二地被稱為離垢地（Vimala Bhumi）？因為極度遠離犯戒的垢染之故。為什麼三地被稱為發光地（Prabhakari Bhumi）？因為是無退轉等持（Samahita）、等至（Samapatti）的所依止，是大法光明的所依止之故。為什麼四地被稱為焰慧地（Arcismati Bhumi）？因為諸菩提分法（Bodhipaksadharma）焚燒滅盡一切障礙之故。為什麼五地被稱為極難勝地（Sudurjaya Bhumi）？因為真諦智（Paramarthasatya-jnana）與世間智（Lokasamvriti-satya-jnana）更互相違背，要使這種難以調和的兩者相應之故。為什麼六地被稱為現前地（Abhimukhi Bhumi）？因為緣起智（Pratityasamutpada-jnana）是所依止，能夠令般若波羅蜜多（Prajnaparamita）現在前之故。為什麼七地被稱為遠行地（Duramgama Bhumi）？因為到達功用行（Prayoga-marga）的最後邊際之故。為什麼八地被稱為不動地（Acala Bhumi）？因為一切相（Lakshana）的有功用行不能動搖之故。為什麼九地被稱為善慧地（Sadhumati Bhumi）？因為獲得最殊勝的無礙智（Apratihatajnana）之故。為什麼十地被稱為法雲地（Dharmamegha Bhumi）？因為獲得總緣一切法智（Sarva-dharma-jnana），含藏一切總持門（Dharanimukha）、三摩地門（Samadhimukha），譬如大云能夠覆蓋如虛空般廣大的障礙之故，又對於法身（Dharmakaya）能夠圓滿之故。釋曰：為什麼初地被稱為極喜地？因為在這個時候，最初獲得能夠成辦自他雙方利益的殊勝能力之故。諸聲聞等在真實現觀（Abhisamaya）的時候，僅僅獲得能夠成辦自利的能力，不能獲得他利，所以他們不會像菩薩（Bodhisattva）那樣生起如此的歡喜。為什麼二地被稱為

【English Translation】 English version: 'Stopping' (Zhiyi) means that this Dharmadhatu (法界) is the basis for unobstructed eloquence and wisdom's freedom. If one understands it in this way, one can enter the Ninth Bhumi (九地). 'Karma's freedom and so on' (Ye Zizai deng) as a basis means that this Dharmadhatu is the basis for the freedom of actions of body and so on, and the basis for the freedom of Dharani (陀羅尼) and Samadhi (三摩地) gates. If one understands it in this way, one can enter the Tenth Bhumi (十地). Like this, ignorance (Avidya, 無明) is not defilement for Sravakas (聲聞) and so on, because they do not wish to enter the Bhumis. In the First Bhumi (初地), one is already able to understand all the Bhumis. Why then are the Bhumis established in sequence? To explain this difficulty, although one understands all the Bhumis in the First Bhumi, one is able to abide because of dwelling in this, and the Bhumis are established because of the power of this dwelling. Treatise says: Furthermore, why is the First Bhumi called Pramudita Bhumi (極喜地)? Because one initially obtains the superior ability to accomplish benefit for oneself and others. Why is the Second Bhumi called Vimala Bhumi (離垢地)? Because one is extremely far from the defilement of breaking precepts. Why is the Third Bhumi called Prabhakari Bhumi (發光地)? Because it is the basis for non-regression Samahita (等持) and Samapatti (等至), and the basis for the great Dharma light. Why is the Fourth Bhumi called Arcismati Bhumi (焰慧地)? Because the Bodhipaksadharma (菩提分法) burn away all obstacles. Why is the Fifth Bhumi called Sudurjaya Bhumi (極難勝地)? Because Paramarthasatya-jnana (真諦智) and Lokasamvriti-satya-jnana (世間智) contradict each other, and one must harmonize this difficult combination. Why is the Sixth Bhumi called Abhimukhi Bhumi (現前地)? Because Pratityasamutpada-jnana (緣起智) is the basis, enabling Prajnaparamita (般若波羅蜜多) to manifest. Why is the Seventh Bhumi called Duramgama Bhumi (遠行地)? Because one reaches the final boundary of Prayoga-marga (功用行). Why is the Eighth Bhumi called Acala Bhumi (不動地)? Because the purposeful actions of all Lakshana (相) cannot move it. Why is the Ninth Bhumi called Sadhumati Bhumi (善慧地)? Because one obtains the most superior Apratihatajnana (無礙智). Why is the Tenth Bhumi called Dharmamegha Bhumi (法雲地)? Because one obtains Sarva-dharma-jnana (一切法智), encompassing all Dharanimukha (總持門) and Samadhimukha (三摩地門), like a great cloud that can cover obstacles as vast as the sky, and because it can perfect the Dharmakaya (法身). Explanation says: Why is the First Bhumi called Pramudita Bhumi? Because at this time, one initially obtains the superior ability to accomplish benefit for both oneself and others. When Sravakas and others have true Abhisamaya (現觀), they only obtain the ability to accomplish benefit for themselves, and do not obtain benefit for others, so they do not generate such joy like Bodhisattvas (菩薩). Why is the Second Bhumi called

離垢。由此地中性戒成就。非如初地思擇護戒。性戒成故諸犯戒垢已極遠離。何故三地名為發光。由此地中與三摩地三摩缽底。常不相離無退轉故。于大乘法能作光明。何故四地名為焰慧。由此地中安住最勝菩提分法。由住此故能燒一切根本煩惱及隨煩惱。皆為灰燼。何故五地名極難勝。由此地中知真諦智是無分別。知諸世間工論等智是有分別。此二相違應修令合。能合難合令相應故名極難勝。何故六地名為現前。謂此地中住緣起智。由此智力無分別住最勝般若波羅蜜多而得現前。悟一切法無染無凈。于第七地當成有行。第八地中當成無行。何故七地名為遠行。謂此地中於功用行得至究竟。雖一切相不能動搖。而於無相。猶名有行。何故八地名為不動。由此地中所有諸相。及一切行皆不能動。無分別智任運流行。何故九地名為善慧。由此地中無礙解智說名為慧。此慧妙善故名善慧。何故十地名為法雲。由此地中所有總緣一切法智。譬如大云。陀羅尼門三摩地門。猶如凈水。此智所藏如雲含水。又如大云能覆虛空。如是總緣一切法智。普能覆滅諸廣大障。又於法身能圓滿者。如大云起周遍虛空。如是此智于諸菩薩所依法身。悉能周遍。此中圓滿意說周遍。

論曰。得此諸地云何可見。由四種相。一得勝解。謂得諸

【現代漢語翻譯】現代漢語譯本：離垢地（Vimala）。由此地中，自性戒成就。不像初地那樣思擇守護戒律。因為自性戒已經成就，所以各種犯戒的污垢已經極度遠離。為什麼三地被稱為發光地（Prabhakari）？因為在此地中，與三摩地（Samadhi，禪定）和三摩缽底（Samapatti，等至）常常不相分離，不會退轉。對於大乘佛法能夠產生光明。為什麼四地被稱為焰慧地（Arcismati）？因為在此地中，安住于最殊勝的菩提分法。由於安住於此，能夠焚燒一切根本煩惱以及隨煩惱，使它們都化為灰燼。為什麼五地被稱為極難勝地（Sudurjaya）？因為在此地中，了知真諦的智慧是無分別的，了知各種世間的工巧明等智慧是有分別的。這兩種智慧相互違背，應當修習使它們融合。能夠融合難以融合的事物，使它們相應，所以稱為極難勝。為什麼六地被稱為現前地（Abhimukhi）？因為在此地中，安住于緣起智。憑藉這種智慧的力量，能夠無分別地安住于最殊勝的般若波羅蜜多（Prajnaparamita，智慧到彼岸），並且使其現前。領悟一切法無染無凈。在第七地將會成就『有行』，在第八地中將會成就『無行』。為什麼七地被稱為遠行地（Duramgama）？因為在此地中，對於功用行得到究竟。雖然一切相不能動搖他，但是對於無相，仍然稱為『有行』。為什麼八地被稱為不動地（Acala）？因為在此地中，所有各種相，以及一切行都不能動搖他。無分別智任運流行。為什麼九地被稱為善慧地（Sadhumati）？因為在此地中，無礙解智被稱為慧。這種慧微妙而殊勝，所以稱為善慧。為什麼十地被稱為法雲地（Dharmamegha）？因為在此地中，所有總攝緣取一切法的智慧，譬如大云。陀羅尼門（Dharani，總持）和三摩地門，猶如清凈的水。這種智慧所藏，就像云包含水一樣。又像大云能夠覆蓋虛空，如此總攝緣取一切法的智慧，普遍能夠覆蓋消滅各種廣大的障礙。又對於法身能夠圓滿，就像大云升起周遍虛空一樣。如此這種智慧對於諸菩薩所依的法身，全部能夠周遍。這裡『圓滿』的意思是說周遍。

論曰：得到這些地，如何可以知道？通過四種相。一是得到勝解，就是得到各種

【English Translation】 English version: Vimala (Stainless). In this stage, the precepts of self-nature are accomplished. Unlike the initial stage where one contemplates and guards the precepts, here, because the precepts of self-nature are accomplished, all defilements of violating precepts are extremely distanced. Why is the third stage called Prabhakari (Luminous)? Because in this stage, one is constantly inseparable from Samadhi (concentration) and Samapatti (attainment), without regression. It can generate light for the Mahayana Dharma. Why is the fourth stage called Arcismati (Blazing Wisdom)? Because in this stage, one dwells in the most supreme limbs of enlightenment (Bodhipaksadharma). By dwelling in this, one can burn all fundamental afflictions and secondary afflictions, reducing them all to ashes. Why is the fifth stage called Sudurjaya (Very Difficult to Conquer)? Because in this stage, the wisdom of knowing the true reality is non-discriminating, while the wisdom of knowing worldly crafts and sciences is discriminating. These two are contradictory and should be cultivated to be integrated. Being able to integrate what is difficult to integrate, making them correspond, it is called Very Difficult to Conquer. Why is the sixth stage called Abhimukhi (Manifest)? Because in this stage, one dwells in the wisdom of dependent origination (Pratityasamutpada). By the power of this wisdom, one can non-discriminatingly dwell in the most supreme Prajnaparamita (Perfection of Wisdom) and make it manifest. One realizes that all dharmas are neither defiled nor pure. In the seventh stage, one will accomplish 'with effort', and in the eighth stage, one will accomplish 'without effort'. Why is the seventh stage called Duramgama (Far-Reaching)? Because in this stage, one attains the ultimate in effortful practice. Although all phenomena cannot shake him, he is still called 'with effort' in relation to the formless. Why is the eighth stage called Acala (Immovable)? Because in this stage, all phenomena and all practices cannot shake him. Non-discriminating wisdom flows effortlessly. Why is the ninth stage called Sadhumati (Good Wisdom)? Because in this stage, unobstructed analytical wisdom is called wisdom. This wisdom is subtle and excellent, so it is called Good Wisdom. Why is the tenth stage called Dharmamegha (Cloud of Dharma)? Because in this stage, all the wisdom that encompasses and grasps all dharmas is like a great cloud. Dharani (mantra) gates and Samadhi gates are like pure water. The store of this wisdom is like a cloud containing water. Just as a great cloud can cover the sky, so too, the wisdom that encompasses and grasps all dharmas can universally cover and extinguish all vast obstacles. Furthermore, it can perfect the Dharmakaya (Dharma Body), just as a great cloud rises and pervades the sky. Thus, this wisdom can pervade the Dharmakaya that all Bodhisattvas rely on. Here, 'perfection' means pervasion.

Treatise says: How can one know that these stages have been attained? Through four characteristics. First, attaining superior understanding, which is attaining various

地深信解故。二得正行。謂得諸地相應十種正法行故。三得通達。謂于初地達法界時。遍能通達一切地故。四得成滿。謂修諸地到究竟故。

釋曰。得成滿者。應知爾時修習諸地已至究竟。

論曰。修此諸地云何可見。謂諸菩薩于地地中修奢摩他毗缽舍那。由五種相修。何等為五。謂集總修無相修無功用修熾盛修無喜足修。如是五修令諸菩薩成辦五果。謂唸唸中消融一切粗重依止。離種種想得法苑樂。能正了知周遍無量無分限相大法光明。順清凈分無所分別無相現行。為令法身圓滿成辦。能正攝受後後勝因。

釋曰。如一一地有五相修。今當顯示。修奢摩他毗缽舍那。皆由五相併得修習。諸唸唸中消融一切粗重依止者。謂煩惱障及所知障。無始時來熏習種子。說名粗重。此二障聚由緣總法。止觀智力唸唸消融。此中意取障聚破壞故名消融。或令羸損故名消融。離種種想得法苑樂者。契經等法住種種性。遠離如是種種性想。即是證得法苑之樂。于中可居故名為苑。復有餘義。于隨所受尋伺法中。不起粗顯領納觀察。但由止觀憶念光明。而起微細領納觀察。能正了知周遍無量無分限相大法光明者。謂正了達十方無邊無分限相。如善習誦文字光明名法光明。順清凈分無所分別無相現行者。謂事成辦諸相應

【現代漢語翻譯】現代漢語譯本：因為對地有深刻的信心和理解。第二，獲得正行。指的是獲得與各個地相應的十種正法行。第三，獲得通達。指的是在初地證達法界時，能夠普遍通達一切地。第四，獲得成滿。指的是修習各個地直到究竟圓滿。

解釋說：獲得成滿，應當知道那時修習各個地已經到達究竟圓滿。

論述說：修習這些地如何能夠被觀察到？指的是諸位菩薩在各個地中修習奢摩他（止，samatha）和毗缽舍那（觀，vipassana），通過五種相來修習。哪五種呢？分別是集總修、無相修、無功用修、熾盛修、無喜足修。像這樣五種修習，使得諸位菩薩成就五種果。指的是在念念之中消融一切粗重依止，遠離種種想而獲得法苑之樂，能夠正確了知周遍無量無分限相的大法光明，順應清凈的部分而無所分別，無相現行，爲了使法身圓滿成就，能夠正確攝受後後的殊勝因。

解釋說：像每一地都有五種相的修習，現在應當顯示。修習奢摩他和毗缽舍那，都是由五種相併同獲得修習。在念念之中消融一切粗重依止，指的是煩惱障和所知障。從無始以來熏習的種子，叫做粗重。這兩種障礙的聚集，由於緣于總法，通過止觀的智慧力量，在念念之中消融。這裡的意思是取障礙的聚集被破壞，所以叫做消融。或者使它衰弱減損，所以叫做消融。遠離種種想而獲得法苑之樂，契經等法安住于種種自性。遠離像這樣的種種自性之想，就是證得法苑的快樂。在其中可以居住，所以叫做苑。還有其他的意義。在隨所接受的尋伺法中，不生起粗顯的領納觀察，只是通過止觀憶念光明，而生起微細的領納觀察。能夠正確了知周遍無量無分限相的大法光明，指的是正確了達十方無邊無分限相。就像善於習誦文字光明，名為法光明。順應清凈的部分而無所分別，無相現行，指的是事情成就，諸法相應。

【English Translation】 English version: Because of deep faith and understanding of the grounds (地, bhumi). Second, obtaining right practice. This refers to obtaining the ten kinds of right Dharma practices corresponding to each ground. Third, obtaining thorough understanding. This refers to, when realizing the Dharma realm at the first ground, being able to thoroughly understand all grounds universally. Fourth, obtaining accomplishment and fulfillment. This refers to cultivating each ground until ultimate perfection.

Explanation: 'Obtaining accomplishment and fulfillment' should be understood as cultivating each ground to its ultimate perfection at that time.

Treatise: How can the cultivation of these grounds be observed? It refers to Bodhisattvas cultivating samatha (止, calming meditation) and vipassana (觀, insight meditation) in each ground, through five aspects of cultivation. What are the five? They are: cumulative and comprehensive cultivation, formless cultivation, effortless cultivation, intense cultivation, and non-contentment cultivation. These five cultivations enable Bodhisattvas to achieve five results. This refers to, in every moment, dissolving all coarse and heavy dependencies, departing from various thoughts and obtaining the joy of the Dharma garden, being able to correctly know the pervasive, boundless, and limitless aspect of the great Dharma light, according with the pure aspect without any discrimination, the manifestation of the formless, in order to make the Dharmakaya (法身, Dharma body) perfectly accomplished, being able to correctly gather the superior causes of the subsequent stages.

Explanation: Just as each ground has five aspects of cultivation, now they should be revealed. The cultivation of samatha and vipassana are both obtained and cultivated through five aspects. 'In every moment, dissolving all coarse and heavy dependencies' refers to the afflictive obscurations (煩惱障, klesavarana) and the cognitive obscurations (所知障, jneyavarana). The seeds of habitual tendencies from beginningless time are called coarse and heavy. The accumulation of these two obscurations, due to being conditioned by the general Dharma, are dissolved in every moment through the power of wisdom from calming and insight meditation. The meaning here is taking the destruction of the accumulation of obscurations, therefore it is called dissolving. Or causing it to weaken and diminish, therefore it is called dissolving. 'Departing from various thoughts and obtaining the joy of the Dharma garden', the sutras and other Dharmas abide in various natures. Departing from such thoughts of various natures is the attainment of the joy of the Dharma garden. One can reside within it, therefore it is called a garden. There is also another meaning. In the Dharma of investigation and analysis that is received, not generating coarse and obvious reception and observation, but only through the light of mindfulness from calming and insight meditation, generating subtle reception and observation. 'Being able to correctly know the pervasive, boundless, and limitless aspect of the great Dharma light' refers to correctly understanding the boundless and limitless aspects of the ten directions. Just like being skilled in reciting the light of written words, it is called the light of the Dharma. 'According with the pure aspect without any discrimination, the manifestation of the formless' refers to the accomplishment of affairs, the correspondence of all Dharmas.

法。名順凈分無所分別無相現行。此中意取所得佛果。名事成辦。為令法身圓滿成辦能正攝受後後勝因者。謂第十地法身說名圓滿第十一佛地法身說名成辦。一切因中生佛地者最為殊勝。是故說言能正攝受後後勝因。

論曰。由增勝故說十地中別修十種波羅蜜多。於前六地所修六種波羅蜜多。如先已說。后四地中所修四者。一方便善巧波羅蜜多。謂以前六波羅蜜多所集善根。共諸有情。回求無上正等菩提故。二愿波羅蜜多。謂發種種微妙大愿。引攝當來波羅蜜多殊勝眾緣故。三力波羅蜜多。謂由思擇修習二力。令前六種波羅蜜多無間現行故。四智波羅蜜多。謂由前六波羅蜜多。成立妙智受用法樂。成熟有情故。又此四種波羅蜜多。應知般若波羅蜜多無分別智后得智攝。又於一切地中非不修習一切波羅蜜多。如是法門是波羅蜜多藏之所攝。

釋曰。由增勝故說十地中別修十種波羅蜜多者。謂十地中作如是說。初地佈施波羅蜜多最為增勝。其餘一切波羅蜜多非不修習。隨力隨分。乃至第十地智波羅蜜多最為增勝。其餘一切波羅蜜多非不修習。隨力隨分。是故說言。由增勝故說十地中別修十種波羅蜜多。若總相說。一切地中皆修一切波羅蜜多。於前六地所修六種波羅蜜多如先已說者。顯示次第別修十種波羅蜜多

【現代漢語翻譯】現代漢語譯本：法，名為順凈分無所分別無相現行。這裡的『意』指的是所獲得的佛果，名為『事成辦』。爲了使法身圓滿成就，能夠正確地攝受後後的殊勝之因，第十地的法身被稱為『圓滿』，第十一佛地的法身被稱為『成辦』。一切因中，生出佛地的因最為殊勝，所以說能夠正確地攝受後後的殊勝之因。

論曰：由於增勝的緣故，說十地中分別修習十種波羅蜜多（Paramita，意為「到彼岸」）。對於前六地所修的六種波羅蜜多，如先前已經說過。后四地中所修的四種是：一、方便善巧波羅蜜多（Upaya-kausalya-paramita，意為「善用方法和技巧到彼岸」），即以前六波羅蜜多所集聚的善根，共同迴向給一切有情眾生，以求無上正等菩提（Anuttara-samyak-sambodhi，意為「無上正等覺悟」）；二、愿波羅蜜多（Pranidhana-paramita，意為「發願到彼岸」），即發起種種微妙的大愿，引攝當來波羅蜜多殊勝的眾緣；三、力波羅蜜多（Bala-paramita，意為「力量到彼岸」），即通過思擇修習兩種力量，使前六種波羅蜜多無間斷地現行；四、智波羅蜜多（Jnana-paramita，意為「智慧到彼岸」），即通過前六波羅蜜多，成立妙智，享受法樂，成熟有情眾生。而且，這四種波羅蜜多，應當知道是般若波羅蜜多（Prajna-paramita，意為「智慧到彼岸」）的無分別智和后得智所攝。並且，在一切地中，並非不修習一切波羅蜜多。這樣的法門是波羅蜜多藏所攝。

釋曰：由於增勝的緣故，說十地中分別修習十種波羅蜜多，是指十地中這樣說：初地佈施波羅蜜多（Dana-paramita，意為「佈施到彼岸」）最為增勝，其餘一切波羅蜜多並非不修習，而是隨力隨分地修習，乃至第十地智波羅蜜多最為增勝，其餘一切波羅蜜多並非不修習，而是隨力隨分地修習。所以說，由於增勝的緣故，說十地中分別修習十種波羅蜜多。如果從總體上說，一切地中都修習一切波羅蜜多。對於前六地所修的六種波羅蜜多，如先前已經說過，這是爲了顯示次第分別修習十種波羅蜜多。

【English Translation】 English version: The Dharma is named 'Pure and Undifferentiated, Without Characteristics Manifesting'. Here, 'intention' refers to the attainment of Buddhahood, named 'Accomplishment of Purpose'. To enable the Dharmakaya (Dharmakaya, meaning 'Dharma body') to be perfectly accomplished and to correctly embrace the superior causes of subsequent stages, the Dharmakaya of the tenth Bhumi (Bhumi, meaning 'stage' or 'level') is called 'Perfected', and the Dharmakaya of the eleventh Buddhahood Bhumi is called 'Accomplished'. Among all causes, the cause that gives rise to Buddhahood is the most supreme. Therefore, it is said to be able to correctly embrace the superior causes of subsequent stages.

Treatise: Because of the increasing superiority, it is said that in the ten Bhumis, ten kinds of Paramitas (Paramita, meaning 'perfection' or 'to the other shore') are cultivated separately. The six Paramitas cultivated in the first six Bhumis have already been discussed. The four cultivated in the last four Bhumis are: 1. Upaya-kausalya-paramita (Upaya-kausalya-paramita, meaning 'skillful means perfection'), which is to dedicate the roots of virtue accumulated by the first six Paramitas to all sentient beings, seeking Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning 'unsurpassed perfect enlightenment'); 2. Pranidhana-paramita (Pranidhana-paramita, meaning 'vow perfection'), which is to make various subtle and great vows, attracting the superior conditions for the Paramitas in the future; 3. Bala-paramita (Bala-paramita, meaning 'strength perfection'), which is to cultivate the two powers through contemplation and practice, so that the first six Paramitas manifest uninterruptedly; 4. Jnana-paramita (Jnana-paramita, meaning 'wisdom perfection'), which is to establish wonderful wisdom, enjoy the bliss of Dharma, and mature sentient beings through the first six Paramitas. Moreover, these four Paramitas should be understood as being included in the non-discriminating wisdom and subsequent wisdom of Prajna-paramita (Prajna-paramita, meaning 'wisdom perfection'). Furthermore, in all Bhumis, all Paramitas are cultivated. Such Dharma teachings are included in the treasury of Paramitas.

Explanation: Because of the increasing superiority, it is said that in the ten Bhumis, ten kinds of Paramitas are cultivated separately, which means that it is said in the ten Bhumis: the Dana-paramita (Dana-paramita, meaning 'generosity perfection') of the first Bhumi is the most superior, and all other Paramitas are not neglected, but cultivated according to one's ability and capacity, until the Jnana-paramita of the tenth Bhumi is the most superior, and all other Paramitas are not neglected, but cultivated according to one's ability and capacity. Therefore, it is said that because of the increasing superiority, ten kinds of Paramitas are cultivated separately in the ten Bhumis. If speaking in general, all Paramitas are cultivated in all Bhumis. The six Paramitas cultivated in the first six Bhumis have already been discussed, which is to show the order of cultivating the ten kinds of Paramitas separately.

。如次前經。先說佈施波羅蜜多。最後說智波羅蜜多。今此論中如先所說少不具足。謂后四地所修四種波羅蜜多。先所未說。若於是處。唯說六種波羅蜜多。即於此處。方便善巧等四波羅蜜多攝在其中。若於是處宣說十種波羅蜜多。此中唯說無分別智。名為般若波羅蜜多。其餘方便善巧等四波羅蜜多。后得智攝。是故於后四種地中。修餘四種波羅蜜多。方便善巧波羅蜜多者。謂后四中先說第一。共諸有情者。謂以此善共諸有情。如所共有。今當顯示。謂以此善愿求無上正等菩提。作諸有情一切義利。要證菩提。此意方遂。是故若有如是思惟。所有善根皆悉迴向無上菩提。作諸有情一切義利。如是名為共諸有情。方便善巧顯示般若及以大悲。謂以前六波羅蜜多所集善根。共諸有情。此由大悲回求無上正等菩提。不求帝釋等富樂果。由了知故不起煩惱。此即般若。又由具足方便善巧。不捨生死而無染污。是故說名方便善巧波羅蜜多。謂發種種微妙大愿引攝當來波羅蜜多殊勝眾緣者。此顯示愿波羅蜜多所作事業。此愿即是波羅蜜多。是故名愿波羅蜜多。言當來者。謂為當來此是所為。第七轉聲。為當來故發種種愿。余契經說有二種力。謂思擇力及修習力。若雖未有修習力者。由思擇力精進修習波羅蜜多故。說由此波羅蜜多無

間現行。此顯示力波羅蜜多所作事業。謂由前六波羅蜜多成立妙智受用法樂成熟有情者。謂由般若波羅蜜多無分別智自性等故。成立如是后得妙智。復由此智成立前六波羅蜜多。由此自為與同法者。受用法樂。及為成熟一切有情。如是法門是到彼岸藏所攝者。此中一切大乘教法。皆通說名到彼岸藏。如是所引十地法門。是彼藏攝。非聲聞藏。由彼攝故。一切地中皆修一切波羅蜜多。如是諸地遍於一切諸佛國土。一切諸佛同所宣說。是故最勝。由此法門是最勝故。于最初時最勝處說。此處高廣殊妙堅牢。故名最勝。

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

清凈增上力　　堅固心升進　名菩薩初修　　無數三大劫

釋曰。有五補特伽羅經三無數大劫者。謂勝解行補特伽羅。于解行地中經初無數大劫修行圓滿。既圓滿已通達真如故。成清凈增上意樂行補特伽羅。此清凈增上意樂行遍十地中。此在六地名有相行補特伽羅。在第七地名無相有功

【現代漢語翻譯】現代漢語譯本：間斷地顯現。這是顯示般若波羅蜜多（Prajnaparamita，智慧到彼岸）所作的事業。意思是說，通過前六波羅蜜多（Paramita，到彼岸）成立妙智，享受法樂，成熟有情眾生。這是通過般若波羅蜜多無分別智的自性等原因，成立這樣的后得妙智。又由此智慧成立前六波羅蜜多。因此，自己和與自己修習相同法門的人，享受法樂，以及爲了成熟一切有情眾生。這樣的法門是到彼岸藏所攝的。這裡面一切大乘教法，都通稱為到彼岸藏。像這樣所引導的十地法門，是彼藏所攝，不是聲聞藏。由於彼藏所攝的緣故，一切地中都修習一切波羅蜜多。像這樣，諸地遍佈於一切諸佛國土，一切諸佛共同宣說，所以是最殊勝的。由於這個法門是最殊勝的，所以在最初時在最殊勝的地方宣說。這個地方高廣殊妙堅牢，所以名為最勝。論曰：再次，通常經過多長時間，修行諸地可以得到圓滿？有五種補特伽羅（Pudgala，補特伽羅，人），經過三個無數大劫。即勝解行補特伽羅，經過第一個無數大劫修行圓滿。清凈增上意樂行補特伽羅，以及有相行、無相行補特伽羅，在前六地和第七地，經過第二個無數大劫修行圓滿。就是這個無功用行補特伽羅，從此以上到第十地，經過第三個無數大劫修行圓滿。這裡面有頌：清凈增上力，堅固心升進，名菩薩初修，無數三大劫。釋曰：有五種補特伽羅經過三個無數大劫，即勝解行補特伽羅，在解行地中經過第一個無數大劫修行圓滿。既然圓滿了，通達真如的緣故，成為清凈增上意樂行補特伽羅。這個清凈增上意樂行遍佈十地之中。這個在六地名為有相行補特伽羅，在第七地名為無相有功用行

【English Translation】 English version: Intermittently appearing. This demonstrates the work done by Prajnaparamita (Prajnaparamita, Perfection of Wisdom). It means that through the first six Paramitas (Paramita, Perfections), sublime wisdom is established, the joy of Dharma is enjoyed, and sentient beings are matured. This is because of the nature of the non-discriminating wisdom of Prajnaparamita, etc., establishing such subsequent sublime wisdom. Furthermore, this wisdom establishes the first six Paramitas. Therefore, oneself and those who practice the same Dharma enjoy the joy of Dharma and mature all sentient beings. Such Dharma gates are included in the Treasury of the Other Shore. All Mahayana teachings here are commonly called the Treasury of the Other Shore. The Ten Bhumi (Bhumi, Grounds) Dharma gates thus guided are included in that treasury, not the Sravaka (Sravaka, Hearer) Treasury. Because they are included in that treasury, all Paramitas are practiced in all Bhumis. Thus, these Bhumis pervade all Buddha lands, and all Buddhas proclaim them together, so they are the most supreme. Because this Dharma gate is the most supreme, it is proclaimed in the most supreme place at the very beginning. This place is high, vast, wonderful, and firm, so it is called the most supreme. Treatise: Furthermore, how long does it usually take to complete the practice of the Bhumis? There are five types of Pudgalas (Pudgala, Person), who go through three Asankhyeya Kalpas (Asankhyeya Kalpa, countless eons). Namely, the Adhimukticarya Pudgala (Adhimukticarya Pudgala, Person of Liberated Action), who completes practice after the first Asankhyeya Kalpa. The Visuddhādhyāśayacarya Pudgala (Visuddhādhyāśayacarya Pudgala, Person of Pure Intention), and the Salaksana-carya (Salaksana-carya, Person of Characteristics) and Nirlaksana-carya Pudgalas (Nirlaksana-carya Pudgala, Person of No Characteristics), complete practice after the second Asankhyeya Kalpa in the first six Bhumis and the seventh Bhumi. This is the Anabhogacarya Pudgala (Anabhogacarya Pudgala, Person of Effortless Action), who completes practice from here up to the tenth Bhumi after the third Asankhyeya Kalpa. There is a verse here: With pure increasing strength, firm mind advances, called the initial practice of a Bodhisattva, countless three great Kalpas. Commentary: There are five types of Pudgalas who go through three Asankhyeya Kalpas, namely the Adhimukticarya Pudgala, who completes practice in the Bhumi of Understanding and Action after the first Asankhyeya Kalpa. Since it is completed, because of understanding Suchness, they become the Visuddhādhyāśayacarya Pudgala. This Visuddhādhyāśayacarya pervades the ten Bhumis. This is called the Salaksana-carya Pudgala in the six Bhumis, and in the seventh Bhumi it is called the Nirlaksana-carya with effort.

用行補特伽羅。此經第二無數大劫修行圓滿。入第八地名無功用行補特伽羅。此無功用行猶未成滿。若至第九第十地中。無功用行方得成滿。此經第三無數大劫修行圓滿。如是唯一補特伽羅。位差別故建立五種。譬如預流一來不還。如說經三無數大劫得佛菩提。無始生死數修施等。數值諸佛。齊於何時名最初修三無數劫。故以伽他顯釋此問。清凈增上力者。謂善根力及大願力。由善根力。應知所治不能降伏。由大願力。應知常值諸善知識。堅固心升進者。謂發牢固心。起增進行。牢固心者。應知所發大菩提心。諸惡友力不能令舍。增進行者。應知現在及生生中。善法常增終無退減。余義易了無煩重釋。

攝大乘論釋卷第七大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第八

世親菩薩造

三藏法師玄奘奉　詔譯

增上戒學分第七

論曰。如是已說因果修差別。此中增上戒殊勝云何可見。如菩薩地正受菩薩律儀中說。複次應知略由四種殊勝故此殊勝。一由差別殊勝。二由共不共學處殊勝。三由廣大殊勝。四由甚深殊勝。

釋曰。此中問答。辯諸菩薩所學尸羅。于聲聞等有大差別故名殊勝。又此增上戒等三學。即前所說波羅蜜多自性所攝。何故別立

【現代漢語翻譯】現代漢語譯本：用行補特伽羅（修行者）。此經第二無數大劫修行圓滿。進入第八地，名為無功用行補特伽羅（無需刻意努力的修行者）。此無功用行猶未完全圓滿。若至第九第十地中，無功用行方才得以圓滿。此經第三無數大劫修行圓滿。如此唯一的補特伽羅（修行者），因其位階差別，建立五種不同階段。譬如預流、一來、不還等果位。如經中所說，需經三無數大劫方得佛菩提。無始生死以來所修的佈施等善行，數值如同諸佛的數量。那麼，何時才算最初開始修三無數劫呢？故以偈頌來顯釋此問。『清凈增上力』，指的是善根的力量以及大愿的力量。由於善根的力量，應當知道所要對治的煩惱不能降伏自己。由於大愿的力量，應當知道常常遇到諸位善知識。『堅固心升進』，指的是發起牢固的心，開始增上的修行。牢固的心，應當知道所發起的大菩提心，諸惡友的力量不能令其捨棄。增上的修行，應當知道現在以及生生世世中，善法常常增長，終無退減。其餘意義容易理解，無需重複解釋。

《攝大乘論釋》卷第七大正藏第 31 冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第八

世親菩薩造

三藏法師玄奘奉詔譯

增上戒學分第七

論曰：如是已說因果修差別。此中增上戒殊勝云何可見？如菩薩地正受菩薩律儀中說。複次應知略由四種殊勝故此殊勝：一由差別殊勝，二由共不共學處殊勝，三由廣大殊勝，四由甚深殊勝。

釋曰：此中問答，辨諸菩薩所學尸羅（戒律），于聲聞等有大差別故名殊勝。又此增上戒等三學，即前所說波羅蜜多自性所攝。何故別立？

【English Translation】 English version: By the 'going' Pudgala (practitioner). This sutra's second countless great kalpas of practice are completed. Entering the eighth ground is called the 'effortless going' Pudgala (practitioner who doesn't need to deliberately exert effort). This 'effortless going' is still not fully complete. If one reaches the ninth and tenth grounds, the 'effortless going' is then fully completed. This sutra's third countless great kalpas of practice are completed. Thus, this unique Pudgala (practitioner), due to the difference in their position, establishes five different stages. For example, Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner) and so on. As the sutra says, it takes three countless great kalpas to attain Buddha's Bodhi. The meritorious deeds such as giving, cultivated since beginningless Samsara, are as numerous as the Buddhas. So, when does one initially begin to cultivate the three countless great kalpas? Therefore, this question is revealed and explained with a verse. 'Pure increasing power' refers to the power of good roots and the power of great vows. Due to the power of good roots, one should know that the afflictions to be overcome cannot subdue oneself. Due to the power of great vows, one should know that one always encounters all good teachers. 'Firm mind advancing' refers to generating a firm mind and initiating increasing practice. A firm mind, one should know, is the great Bodhi mind that has been generated, which the power of evil friends cannot cause one to abandon. Increasing practice, one should know, is that in the present and in life after life, good dharmas constantly increase and never decrease. The remaining meanings are easy to understand and do not need to be explained repeatedly.

Shastra on the Summary of the Great Vehicle, Volume 7 Taisho Tripitaka, Volume 31, No. 1597, Shastra on the Summary of the Great Vehicle

Shastra on the Summary of the Great Vehicle, Volume 8

Composed by Bodhisattva Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Decree

Section 7 on the Superior Discipline of Morality

Treatise: As the differences in cause, effect, and practice have been explained, how can the superiority of this superior morality be seen? As it is said in the Bodhisattva-bhumi (Bodhisattva Grounds) regarding the proper acceptance of the Bodhisattva precepts. Furthermore, it should be known that this superiority is due to four kinds of superiorities: first, superiority due to difference; second, superiority due to shared and unshared objects of learning; third, superiority due to vastness; fourth, superiority due to profundity.

Commentary: Here, in question and answer, it is distinguished that the Sila (moral discipline) learned by the Bodhisattvas is greatly different from that of the Sravakas (listeners), hence it is called superior. Moreover, these three learnings, namely superior morality, etc., are included in the nature of the Paramitas (perfections) mentioned earlier. Why are they established separately?

。于先所說波羅蜜多。別義建立。今當顯示。為顯展轉相因性故別立三學。謂依尸羅發生靜慮。復依靜慮發生般若。

論曰。差別殊勝者。謂菩薩戒有三品別。一律儀戒。二攝善法戒。三饒益有情戒。此中律儀戒。應知二戒建立義故。攝善法戒。應知修集一切佛法建立義故。饒益有情戒。應知成熟一切有情建立義故。

釋曰。差別殊勝。謂聲聞等唯有一種律儀戒。無攝善法戒及饒益有情戒。菩薩具三。是故殊勝。

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

釋曰。共不共中。一切性罪。謂殺生等說名為共。相似遮罪。為掘生地斷生草等說名不共。於此學處者。謂後學處。有聲聞犯菩薩不犯者。如兩安居觀益有情輒行經宿。有菩薩犯聲聞不犯者。謂觀有益而故不行。是故菩薩心亦有犯非諸聲聞者。謂唯內起欲等尋思。菩薩成犯。非聲聞等。一切饒益有情無罪身語意業菩薩一切皆應現行皆應修學者。謂能饒益而無

【現代漢語翻譯】現代漢語譯本：關於先前所說的波羅蜜多（Pāramitā，意為「到彼岸」），爲了建立不同的意義，現在應當顯示。爲了顯明輾轉相因的性質，所以特別建立三種學：即依靠尸羅（Śīla，意為「戒」）而生起靜慮（Dhyāna，意為「禪定」），又依靠靜慮而生起般若（Prajñā，意為「智慧」）。

論曰：差別殊勝在於，菩薩戒有三種品類：一、律儀戒，二、攝善法戒，三、饒益有情戒。其中，律儀戒，應當知道是爲了建立后兩種戒的意義。攝善法戒，應當知道是爲了修集一切佛法而建立。饒益有情戒，應當知道是爲了成熟一切有情而建立。

釋曰：差別殊勝，是指聲聞等只有一種律儀戒，沒有攝善法戒和饒益有情戒。菩薩具足三種戒，所以殊勝。

論曰：共不共學處殊勝在於，諸位菩薩一切自性罪都不現行，所以與聲聞相同。相似的遮罪有現行，所以與他們不同。在這個學處中，有聲聞會犯而菩薩不會犯的，也有菩薩會犯而聲聞不會犯的。菩薩具有身、語、心三種戒，聲聞只有身、語二種戒。因此，菩薩的心也會有犯戒，而聲聞則不會。總而言之，一切饒益有情而沒有罪過的身、語、意業，菩薩都應當現行，都應當修學。應當這樣理解，這被稱為共不共的殊勝。

釋曰：共不共中，一切自性罪，如殺生等，被稱為共。相似的遮罪，如挖掘土地、斬斷生草等，被稱為不共。在這個學處中，指的是後面的學處。有聲聞會犯而菩薩不會犯的，例如爲了兩次安居而觀察利益有情，卻隨意經過一夜。有菩薩會犯而聲聞不會犯的，是指觀察到有利益卻故意不去做。因此，菩薩的心也會有犯戒，而聲聞則不會，是指僅僅內心生起慾望等尋思，菩薩就構成犯戒，而聲聞等則不然。一切饒益有情而沒有罪過的身、語、意業，菩薩都應當現行，都應當修學，是指能夠饒益而沒有

【English Translation】 English version: Regarding the previously mentioned Pāramitā (perfection, 'to the other shore'), to establish distinct meanings, we shall now reveal. To manifest the nature of interdependent origination, three trainings are specifically established: namely, relying on Śīla (discipline, morality) to generate Dhyāna (meditation, concentration), and further relying on Dhyāna to generate Prajñā (wisdom).

Treatise: The distinction of superiority lies in that the Bodhisattva precepts have three categories: 1. Prātimokṣa-śīla (discipline of individual liberation), 2. Kuśala-dharma-saṃgraha-śīla (discipline of gathering wholesome qualities), and 3. Sattvārtha-kriyā-śīla (discipline of benefiting sentient beings). Among these, Prātimokṣa-śīla, it should be understood, is established for the meaning of establishing the latter two precepts. Kuśala-dharma-saṃgraha-śīla, it should be understood, is established for the meaning of cultivating and gathering all Buddha-dharmas. Sattvārtha-kriyā-śīla, it should be understood, is established for the meaning of maturing all sentient beings.

Explanation: The distinction of superiority refers to the fact that Śrāvakas (hearers) etc. only have one type of Prātimokṣa-śīla, without Kuśala-dharma-saṃgraha-śīla and Sattvārtha-kriyā-śīla. Bodhisattvas possess all three, therefore it is superior.

Treatise: The distinction of shared and unshared precepts lies in that all Bodhisattvas do not engage in any inherently sinful actions, therefore they are the same as Śrāvakas. Similar prohibitive offenses are sometimes engaged in, therefore they are different from them. Within these precepts, there are instances where Śrāvakas would transgress but Bodhisattvas would not, and instances where Bodhisattvas would transgress but Śrāvakas would not. Bodhisattvas possess precepts of body, speech, and mind, while Śrāvakas only possess precepts of body and speech. Therefore, Bodhisattvas can also transgress with their minds, which Śrāvakas cannot. In short, all bodily, verbal, and mental actions that benefit sentient beings without sin, Bodhisattvas should all engage in and cultivate. It should be understood in this way, and this is called the superiority of shared and unshared precepts.

Explanation: Among shared and unshared precepts, all inherently sinful actions, such as killing, are called shared. Similar prohibitive offenses, such as digging the earth or cutting living plants, are called unshared. Within these precepts, refers to the later precepts. There are instances where Śrāvakas would transgress but Bodhisattvas would not, such as observing the benefit of sentient beings during the two retreats but casually spending the night. There are instances where Bodhisattvas would transgress but Śrāvakas would not, such as observing that there is benefit but intentionally not doing it. Therefore, Bodhisattvas can also transgress with their minds, which Śrāvakas cannot, refers to merely internally arising thoughts of desire etc., Bodhisattvas constitute a transgression, while Śrāvakas etc. do not. All bodily, verbal, and mental actions that benefit sentient beings without sin, Bodhisattvas should all engage in and cultivate, refers to being able to benefit without

有罪。如是三業。菩薩應修。或雖饒益。而非無罪。如以女等非法之物授與他人。為遮此事故說無罪。

論曰。廣大殊勝者。復由四種廣大故。一由種種無量學處廣大故。二由攝受無量福德廣大故。三由攝受一切有情利益安樂意樂廣大故。四由建立無上正等菩提廣大故。

釋曰。種種無量學處廣大者。謂諸菩薩所修學處。亦是種種亦是無量。由此于彼一切有情。作成熟事及攝受事故。攝受無量福德廣大者。謂諸菩薩攝受無量福德資糧。非聲聞故。攝受一切有情利益安樂意樂廣大者。謂于諸有情勸令修善。名利益意樂。若即於此補特伽羅。愿由彼善當得勝果。名安樂意樂。建立無上正等菩提廣大者。謂諸菩薩由此尸羅。建立無上正等菩提。非聲聞故。

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

釋曰。甚深殊勝中。謂諸菩薩由是品類方便善巧者。此中顯示如是菩薩如是方便善巧功能。謂諸菩薩若

【現代漢語翻譯】現代漢語譯本：有罪。像這樣（殺生等）的三種行為（身、口、意），菩薩不應該修習。或者即使有饒益，也不是沒有罪的。例如，將婦女等不合法的物品給予他人。爲了遮止這種過失，所以說（菩薩持戒）是無罪的。

論曰：廣大殊勝，是因為有四種廣大。第一，由於種種無量的學處而廣大；第二，由於攝受無量的福德而廣大；第三，由於攝受一切有情利益安樂的意樂而廣大；第四，由於建立無上正等菩提而廣大。

釋曰：種種無量學處廣大，是指諸菩薩所修習的學處，既是多種多樣的，又是無量無邊的。因此，對於一切有情，成就成熟之事以及攝受之事。攝受無量福德廣大，是指諸菩薩攝受無量的福德資糧，這不是聲聞（Śrāvaka）所能做到的。攝受一切有情利益安樂意樂廣大，是指勸導有情修習善法，名為利益意樂；如果對於這個補特伽羅（Pudgala，人），希望他通過這些善行獲得殊勝的果報，名為安樂意樂。建立無上正等菩提廣大，是指諸菩薩通過這種戒律，建立無上正等菩提，這不是聲聞所能做到的。

論曰：甚深殊勝，是指諸菩薩通過這種品類的方便善巧，即使做殺生等十種行為，也不會有罪，反而會產生無量的福德，迅速證得無上正等菩提。另外，諸菩薩示現變化的身語二業，也應該知道這是甚深戒律。因為這種因緣，或者化現為國王，示現種種惱害有情的事情，爲了在毗奈耶（Vinaya，戒律）中安立有情；或者示現種種本生事蹟，示現逼惱其他有情，實際上是爲了攝受其他有情，先讓他們的內心深生凈信，然後轉變他們，使他們成熟。這叫做菩薩所學的戒律，甚深殊勝。

釋曰：甚深殊勝中，諸菩薩通過這種品類的方便善巧，這裡顯示了菩薩的這種方便善巧的功能。也就是說，諸菩薩如果……

【English Translation】 English version: Guilty. Such are the three karmas (of body, speech, and mind). Bodhisattvas should not cultivate them. Or even if there is benefit, it is not without fault. For example, giving illegal things such as women to others. To prevent this fault, it is said to be without fault (for a Bodhisattva to uphold precepts).

Treatise says: Vast and supreme, because of four kinds of vastness. First, vast due to various immeasurable trainings. Second, vast due to gathering immeasurable merits. Third, vast due to gathering the intention to benefit and bring happiness to all sentient beings. Fourth, vast due to establishing unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi).

Explanation says: Vast due to various immeasurable trainings, refers to the trainings cultivated by Bodhisattvas, which are both various and immeasurable. Therefore, for all sentient beings, they accomplish the matter of maturation and the matter of gathering. Vast due to gathering immeasurable merits, refers to Bodhisattvas gathering immeasurable accumulations of merit, which is not possible for Śrāvakas (hearers). Vast due to gathering the intention to benefit and bring happiness to all sentient beings, refers to encouraging sentient beings to cultivate good deeds, which is called the intention to benefit; if for this particular Pudgala (person), one hopes that they will obtain supreme results through these good deeds, it is called the intention to bring happiness. Vast due to establishing unsurpassed perfect enlightenment, refers to Bodhisattvas establishing unsurpassed perfect enlightenment through this morality, which is not possible for Śrāvakas.

Treatise says: Profound and supreme, refers to Bodhisattvas, through this kind of skillful means, even if they perform the ten actions such as killing, they will not have any fault, but will generate immeasurable merits and quickly attain unsurpassed perfect enlightenment. Furthermore, the bodily and verbal actions manifested by Bodhisattvas should also be known as profound morality. Because of this cause, they may manifest as kings, demonstrating various acts of harming sentient beings, in order to establish sentient beings in the Vinaya (discipline); or they may manifest various Jātaka (birth stories), demonstrating the oppression of other sentient beings, but in reality, they are gathering other sentient beings, first causing them to generate pure faith in their hearts, and then transforming them, making them mature. This is called the morality learned by Bodhisattvas, profound and supreme.

Explanation says: In profound and supreme, Bodhisattvas through this kind of skillful means, this shows the function of such skillful means of Bodhisattvas. That is to say, if Bodhisattvas...

如是知。如是品類補特伽羅。於此不善無間等事將起加行。以他心智了知彼心。無餘方便能轉彼業。如實了知彼由此業定退善趣定往惡趣。如是知已生如是心。我作此業當墮惡趣。我寧自往必當脫彼。于彼現在雖加少苦。令彼未來多受安樂。是故菩薩譬如良醫。以饒益心雖復殺之而無少罪。多生其福。由多福故疾證無上正等菩提。如是等戒最為甚深。又諸菩薩現起變化身語二業。當知亦是甚深尸羅。由此道理。或作國王現作種種惱有情事。安立有情毗奈耶中。變化自體名為變化。此中應說無厭足王化導善財童子等事。又現種種諸本生事者。如毗濕婆安呾羅等諸本生事。此中菩薩以其男女施婆羅門。皆是變化。示行逼惱諸餘有情真實攝受諸餘有情者。謂諸菩薩終不逼惱余實有情。攝受其餘實有情故。如是亦名甚深殊勝。

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

釋曰。如是四種略說差別。于毗奈耶瞿沙經中。廣說復有百千差別。

攝大乘論釋增上心學分第八

論曰。如是已說增上戒殊勝。增上心殊勝云何可見。略由六種差別應知。一由所緣差別故。二由種種差別故。三由對治差別故。四由堪能差別故。五由

引發差別故。六由作業差別故。

釋曰。為顯增上心學殊勝。作此問答。

論曰。所緣差別者。謂大乘法為所緣故。

釋曰。謂大乘法為所緣者。諸菩薩定緣于大乘。非聲聞定。

論曰。種種差別者。謂大乘光明集福定王賢守健行等三摩地。種種無量故。

釋曰。大乘光明集福定王等者。顯如是等諸三摩地種種差別唯大乘有。聲聞乘等一種亦無。

論曰。對治差別者。謂一切法總相緣智。以楔出楔道理。遣阿賴耶識中一切障粗重故。

釋曰。緣總法智對治一切障礙而住。如以細楔除去粗楔住本識中。諸雜染法熏習種子說名為粗。諸對治道。能除彼故是微細義。

論曰。堪能差別者。謂住靜慮樂。隨其所欲而受生故。

釋曰。由有堪能住靜慮樂。隨有饒益諸有情處。即往彼生不退靜慮。諸聲聞等無如是事。

論曰。引發差別者。謂能引發一切世界無礙神通故。

釋曰。由此靜慮引發神通一切世界皆無障礙。

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

釋曰。作業差別。謂發神通所作事業。此中能動一切世界故

【現代漢語翻譯】現代漢語譯本：引發差別的原因。六、由於作業的差別的原因。

解釋說：爲了彰顯增上心學的殊勝，才作此問答。

論述說：所緣的差別，是指以大乘法作為所緣的緣故。

解釋說：以大乘法作為所緣，是指諸菩薩的禪定緣于大乘，而不是聲聞的禪定。

論述說：種種差別，是指大乘的光明、集福、定王、賢守、健行等三摩地（Samadhi，禪定），有種種無量的差別。

解釋說：大乘的光明、集福、定王等，顯示了像這些三摩地種種差別只有大乘才有，聲聞乘等甚至一種也沒有。

論述說：對治的差別，是指一切法總相緣智，以楔出楔的道理，去除阿賴耶識（Ālaya-vijñāna，藏識）中一切障礙粗重。

解釋說：緣總法智對治一切障礙而住。如同用細楔除去粗楔，安住在本識中。諸雜染法熏習的種子，被稱為粗重。諸對治道，能夠去除它們，是微細的意義。

論述說：堪能的差別，是指安住在靜慮（Dhyāna，禪定）的快樂中，隨其所欲而受生。

解釋說：由於有堪能安住在靜慮的快樂中，隨有饒益諸有情（Sattva，眾生）之處，就往那裡受生，不退靜慮。諸聲聞等沒有這樣的事。

論述說：引發的差別，是指能夠引發一切世界無礙的神通的緣故。

解釋說：由此靜慮引發的神通，在一切世界都沒有障礙。

論述說：作業的差別，是指能夠振動、熾然、遍滿、顯示、轉變、往來、卷舒一切色像，都進入身中。所往之處同類相隨，或顯現或隱沒。所作自在，降伏其他神通，施予辯才、憶念、快樂，放大光明，引發像這樣的大神通的緣故。

解釋說：作業的差別，是指發起神通所作的事業。這其中能夠震動一切世界。

【English Translation】 English version: Reasons for arising differences. Six, due to the differences in actions.

Explanation: To highlight the excellence of the Adhicitta-śikṣā (增上心學, higher mind training), this question and answer are made.

Treatise: The difference in object refers to taking the Mahāyāna Dharma (大乘法, Great Vehicle Dharma) as the object.

Explanation: Taking the Mahāyāna Dharma as the object means that the Samādhi (三摩地, concentration) of the Bodhisattvas (菩薩) is based on the Mahāyāna, not the Samādhi of the Śrāvakas (聲聞, Hearers).

Treatise: The various differences refer to the various and immeasurable Samādhis of the Mahāyāna, such as Light, Accumulation of Blessings, Samādhi King, Virtuous Guardian, and Vigorous Practice.

Explanation: The Light, Accumulation of Blessings, Samādhi King, etc., of the Mahāyāna show that such various differences in Samādhis exist only in the Mahāyāna, and not even one exists in the Śrāvakayāna (聲聞乘, Hearer Vehicle), etc.

Treatise: The difference in antidotes refers to the wisdom of perceiving the general characteristics of all Dharmas (法, phenomena), using the principle of 'taking out a wedge with a wedge' to remove all the coarse and heavy obstacles in the Ālaya-vijñāna (阿賴耶識, store consciousness).

Explanation: The wisdom of perceiving the general characteristics of all Dharmas dwells in counteracting all obstacles. It is like removing a coarse wedge with a fine wedge and dwelling in the original consciousness. The seeds of all defiled Dharmas are called coarse. The paths of antidotes can remove them, so they are subtle.

Treatise: The difference in capability refers to dwelling in the joy of Dhyāna (靜慮, meditation), and being reborn according to one's wishes.

Explanation: Because of the capability to dwell in the joy of Dhyāna, one is reborn wherever it benefits sentient beings (Sattva, 有情), without regressing from Dhyāna. The Śrāvakas, etc., do not have such a thing.

Treatise: The difference in arising refers to the ability to bring forth unobstructed supernatural powers in all worlds.

Explanation: The supernatural powers arising from this Dhyāna are unobstructed in all worlds.

Treatise: The difference in actions refers to the ability to shake, ignite, pervade, display, transform, come and go, contract and expand all forms, all entering the body. Those who go to the same kind follow, either appearing or disappearing. What is done is unconstrained, subduing other supernatural powers, bestowing eloquence, mindfulness, and joy, emitting great light, and bringing forth such great supernatural powers.

Explanation: The difference in actions refers to the activities performed by initiating supernatural powers. Among these, the ability to shake all worlds.

名振動。即彼熾然故名熾然。言遍滿者。應知即是光明普照。言顯示者。由此威力。令無所能余有情類。欻然能見無量世界。及見其餘佛菩薩等。言轉變者。應知轉變一切地等令成水等。言往來者。謂一剎那普能往還無量世界。言卷舒者。謂卷十方無量世界入一極微。極微不增。舒一極微包於十方無量世界。世界不減。一切色像皆入身中者。謂身中現無量種種一切事業。所往同類者。謂如往詣三十三天。色像言音與彼同類。為化彼故往一切處亦復如是。顯謂顯現。隱謂隱藏。所作自在者。如變魔王作佛身等。伏地神通者。謂能映蔽一切神通。于請問者施以辯才故名施辯。于聽聞者施念施樂。令得定故名施念樂。放大光明者。為欲召集遠住他方世界菩薩。引發如是大神通者。引前所說大神通故。如是一切聲聞所無。是故殊勝。

論曰。又能引發攝諸難行。十難行故。十難行者。一自誓難行。誓受無上菩提愿故。二不退難行。生死眾苦不能退故。三不背難行。一切有情雖行邪行而不棄故。四現前難行。怨有情所現作一切饒益事故。五不染難行。生在世間不為世法所染污故。六勝解難行。于大乘中雖未能瞭然。於一切廣大甚深生信解故。七通達難行。具能通達補特伽羅法無我故。八隨覺難行。于諸如來所說甚深秘密言

【現代漢語翻譯】現代漢語譯本：『名振動』，即指火焰熾盛，因此稱為『熾然』。所謂『遍滿』，應當理解為光明普遍照耀。所謂『顯示』，是說憑藉這種威力，使得原本無能為力的其他有情眾生，忽然能夠看見無量的世界，以及看見其他的佛和菩薩等等。所謂『轉變』，應當理解為轉變一切地等元素成為水等元素。所謂『往來』，是指在一剎那間普遍能夠往還無量的世界。所謂『卷舒』，是指將十方無量的世界捲入到一個極微小的微塵之中，而極微塵不會因此增大；舒展一個極微小的微塵，卻能包容十方無量的世界，而世界也不會因此減小。『一切色像皆入身中』，是指在自身中顯現無量種種的一切事業。『所往同類』，是指比如前往三十三天，所顯現的色像和言語與他們同類，爲了教化他們，前往一切處也是這樣。『顯』是指顯現，『隱』是指隱藏。『所作自在』，比如將魔王轉變成佛的身相等等。『伏地神通』，是指能夠掩蓋一切神通。對於請問者給予辯才，所以稱為『施辯』；對於聽聞者給予憶念和安樂，使他們得到禪定，所以稱為『施念樂』。『放大光明』，是爲了召集居住在遙遠的他方世界的菩薩。『引發如是大神通』，是引發前面所說的大神通，像這樣的一切是聲聞所沒有的，因此殊勝。

論曰：又能引發攝取諸難行，因為有十種難行。這十種難行是：一、自誓難行，因為發誓要接受無上菩提的願望；二、不退難行，因為生死中的種種痛苦不能使他退卻；三、不背難行，因為對於一切行邪行的有情眾生也不捨棄；四、現前難行，因為對於怨恨的有情眾生也現前做一切饒益的事情；五、不染難行，因為生在世間卻不被世間的法則所污染；六、勝解難行，因為對於大乘佛法雖然未能完全明瞭，但對於一切廣大甚深的教義都生起信心和理解；七、通達難行，因為能夠通達補特伽羅（pudgala，人）和法（dharma，事物）的無我性；八、隨覺難行，因為對於諸如來所說的甚深秘密言

【English Translation】 English version: 'Name Vibration' refers to the blazing of flames, hence it is called 'Incandescent'. 'Pervading' should be understood as the universal illumination of light. 'Manifestation' means that by this power, other sentient beings who were originally incapable are suddenly able to see immeasurable worlds, as well as other Buddhas and Bodhisattvas. 'Transformation' should be understood as transforming all elements such as earth into elements such as water. 'Going and Coming' refers to the ability to universally travel to and from immeasurable worlds in an instant. 'Contracting and Expanding' refers to contracting the immeasurable worlds of the ten directions into a single infinitesimal particle, without increasing the size of the particle; expanding a single infinitesimal particle to encompass the immeasurable worlds of the ten directions, without decreasing the size of the worlds. 'All forms and images enter the body' means that immeasurable and various activities are manifested within the body. 'Going to the same kind' refers to, for example, going to the Trayastrimsa Heaven (thirty-three heavens), where the manifested forms, images, and speech are of the same kind as them. To transform them, going to all places is also like this. 'Manifest' means to appear, and 'Hidden' means to conceal. 'Acting freely' refers to transforming the demon king into the form of a Buddha, and so on. 'Subduing the earth with supernatural powers' means being able to conceal all supernatural powers. Giving eloquence to those who ask questions is called 'Giving Eloquence'; giving mindfulness and joy to those who listen, enabling them to attain samadhi (concentration), is called 'Giving Mindfulness and Joy'. 'Emitting great light' is to summon Bodhisattvas residing in distant other worlds. 'Eliciting such great supernatural powers' is to elicit the great supernatural powers mentioned earlier. All of this is not possessed by Sravakas (listeners), therefore it is supreme.

Furthermore, it can elicit and gather all difficult practices because there are ten difficult practices. These ten difficult practices are: 1. Difficult to vow, because of vowing to receive the unsurpassed Bodhi (enlightenment); 2. Difficult to not retreat, because the various sufferings in samsara (cycle of rebirth) cannot make him retreat; 3. Difficult to not turn away, because he does not abandon all sentient beings who practice evil; 4. Difficult to appear, because he appears and does all beneficial things for hateful sentient beings; 5. Difficult to not be tainted, because he is born in the world but is not tainted by worldly laws; 6. Difficult to have superior understanding, because although he has not fully understood the Mahayana (Great Vehicle) teachings, he generates faith and understanding in all vast and profound doctrines; 7. Difficult to penetrate, because he is able to penetrate the non-self nature of Pudgala (person) and Dharma (things); 8. Difficult to follow and realize, because regarding the profound secret words spoken by the Tathagatas (Thus Come Ones)

詞。能隨覺故。九不離不染難行。不捨生死而不染故。十加行難行。能修諸佛安住。解脫一切障礙。窮生死際。不作功用。常起一切有情一切義利行故。

釋曰。如說菩薩修諸難行。此中何等名為難行。一切難行十種所顯。于中不離不染難行者。不棄捨故名為不離。謂于生死不全舍離。亦不染污。此甚為難。餘九難行其義易了。

論曰。複次隨覺難行中。于佛何等秘密言詞。彼諸菩薩能隨覺了。謂如經言。

釋曰。為顯秘密言詞意趣故為此問。如經言者。總答前問。后當別釋。

論曰。云何菩薩能行惠施。若諸菩薩無少所施。然於十方無量世界廣行惠施。云何菩薩樂行惠施。若諸菩薩於一切施都無慾樂。云何菩薩于惠施中深生信解。若諸菩薩不信如來而行佈施。云何菩薩于施策勵。若諸菩薩于惠施中不自策勵。云何菩薩于施耽樂。若諸菩薩無有暫時少有所施。云何菩薩其施廣大。若諸菩薩于惠施中離娑洛想。云何菩薩其施清凈。若諸菩薩殟波陀慳。云何菩薩其施究竟。若諸菩薩不住究竟。云何菩薩其施自在。若諸菩薩于惠施中不自在轉。云何菩薩其施無盡。若諸菩薩不住無盡。如於佈施。于戒為初。于慧為后。隨其所應當知亦爾。

釋曰。云何菩薩能行惠施等者。謂諸菩薩一切有情攝

【現代漢語翻譯】現代漢語譯本：詞。因為能夠隨順覺悟的緣故。九、不離不染難行：不捨棄生死卻不被其染污。十、加行難行：能夠修習諸佛的安住之法，解脫一切障礙，窮盡生死之際，不作任何功用，卻能恒常發起一切有情的一切義利之行。

解釋說：如經中所說菩薩修習各種難行之法，那麼，這裡面哪些可以稱作是難行之法呢？一切難行之法由這十種所顯明。其中，不離不染難行是指：不捨棄的緣故稱作不離，指的是對於生死不完全捨棄離開，也不被其染污，這實在是很難的。其餘九種難行之法的意義比較容易理解。

論中說：再次，在隨覺難行中，對於佛的哪些秘密言詞，那些菩薩能夠隨順覺悟呢？就像經中所說：

解釋說：爲了顯明秘密言詞的意趣，所以有此一問。『如經言者』，是總的回答前面的問題，後面將會分別解釋。

論中說：菩薩如何能夠行佈施呢？如果諸菩薩沒有絲毫的施捨，卻能在十方無量世界廣行佈施。菩薩如何樂於行佈施呢？如果諸菩薩對於一切佈施都沒有慾望和喜樂。菩薩如何對於佈施深深地生起信解呢？如果諸菩薩不相信如來而行佈施。菩薩如何對於佈施策勵自己呢？如果諸菩薩在佈施中不自我策勵。菩薩如何對於佈施耽著喜樂呢？如果諸菩薩沒有暫時的少許施捨。菩薩如何使他的佈施廣大呢？如果諸菩薩在佈施中遠離薩洛想（Sālo xiǎng，執著于佈施的果報的想法）。菩薩如何使他的佈施清凈呢？如果諸菩薩慳吝殟波陀（Wēn bō tuó，指不清凈的佈施）。菩薩如何使他的佈施究竟呢？如果諸菩薩不住于究竟。菩薩如何使他的佈施自在呢？如果諸菩薩在佈施中不自在運轉。菩薩如何使他的佈施無盡呢？如果諸菩薩不住于無盡。像對於佈施這樣，對於戒為開始，對於慧為最後，根據其所應當的道理，也應當知道是這樣的。

解釋說：『云何菩薩能行惠施等者』，指的是諸菩薩攝受一切有情。

【English Translation】 English version: Words. Because of being able to be aware accordingly. Ninth, the difficult practice of non-separation and non-attachment: not abandoning birth and death, yet not being defiled by them. Tenth, the difficult practice of application: being able to cultivate the abiding of all Buddhas, liberating all obstacles, exhausting the limits of birth and death, without any effort, yet constantly initiating all beneficial actions for all sentient beings.

Explanation: As it is said that Bodhisattvas cultivate various difficult practices, then which of these can be called difficult practices? All difficult practices are manifested by these ten. Among them, the difficult practice of non-separation and non-attachment means: not abandoning, hence it is called non-separation, referring to not completely abandoning birth and death, nor being defiled by them, which is indeed very difficult. The meaning of the other nine difficult practices is relatively easy to understand.

The treatise says: Furthermore, in the difficult practice of awareness accordingly, which secret words of the Buddha can those Bodhisattvas be aware of accordingly? As the sutra says:

Explanation: To clarify the meaning of the secret words, this question is asked. 'As the sutra says' is a general answer to the previous question, and it will be explained separately later.

The treatise says: How can a Bodhisattva practice giving? If the Bodhisattvas have no giving at all, yet they can extensively practice giving in the ten directions of countless worlds. How can a Bodhisattva be happy to practice giving? If the Bodhisattvas have no desire or joy in all giving. How can a Bodhisattva deeply generate faith and understanding in giving? If the Bodhisattvas practice giving without believing in the Tathagata (Rúlái, 如來). How can a Bodhisattva encourage themselves in giving? If the Bodhisattvas do not encourage themselves in giving. How can a Bodhisattva be attached to and delighted in giving? If the Bodhisattvas have no temporary or slight giving. How can a Bodhisattva make their giving vast? If the Bodhisattvas are far from the Sālo xiǎng (Sālo xiǎng, 薩洛想, the thought of being attached to the results of giving) in giving. How can a Bodhisattva make their giving pure? If the Bodhisattvas are stingy with Wēn bō tuó (Wēn bō tuó, 殟波陀, referring to impure giving). How can a Bodhisattva make their giving ultimate? If the Bodhisattvas do not abide in the ultimate. How can a Bodhisattva make their giving free? If the Bodhisattvas do not freely operate in giving. How can a Bodhisattva make their giving endless? If the Bodhisattvas do not abide in the endless. Just like with giving, with precepts as the beginning, and with wisdom as the end, according to what is appropriate, it should also be known to be like this.

Explanation: 'How can a Bodhisattva practice giving, etc.' refers to the Bodhisattvas embracing all sentient beings.

為自體。是故彼施即是己施。是此意趣。云何菩薩樂行惠施等者。謂諸菩薩不樂修行味著等施。但樂修行菩薩凈施。言味著者。意說貪染。或有餘處名來求施。云何菩薩于惠施中深生信解等者。謂諸菩薩自得施心而行惠施。不藉他緣。云何菩薩于施策勵等者。謂諸菩薩性自能施。慳吝斷故。不待他策亦不自策。任運能施。是此意趣。云何菩薩于施耽樂等者。謂諸菩薩常行施故無暫時施。一切施故無少所施。云何菩薩其施廣大等者。謂諸菩薩依定行施。即是離欲而行施義。言娑洛者。顯目堅實。密詮流散。今取密義。離流散想。依定行施故成廣大。云何菩薩其施清凈等者。謂諸菩薩拔除慳足而行惠施。殟波陀者。顯目生起。密詮拔足。波陀名足。殟名為拔。今取密義。拔除慳足令面傾覆而行惠施。是故說名殟波陀慳。云何菩薩其施究竟等者。謂諸菩薩不住究竟。無餘涅槃如聲聞等。是故究竟常能行施。云何菩薩其施自在等者。謂諸菩薩令施等障不得自在而行惠施。令所治障不自在故施得自在。云何菩薩其施無盡。謂諸菩薩不住涅槃。常行惠施。此中無盡。意取涅槃。不同聲聞住涅槃故。其施無盡。

論曰。云何能殺生。若斷眾生生死流轉。云何不與取。若諸有情無有與者自然攝取。云何欲邪行。若於諸欲了知是邪

【現代漢語翻譯】現代漢語譯本：什麼是『為自體』（wei ziti）？意思是說，菩薩所施捨的，最終利益的是自己。所以說，菩薩的佈施就是利益自己的佈施。這就是此處的意趣所在。什麼是菩薩『樂行惠施等』？意思是說，菩薩不樂於修行帶有貪著和執著的佈施，而樂於修行清凈的菩薩佈施。『味著』，指的是貪染。或者在其他地方，被稱為『來求施』。什麼是菩薩『于惠施中深生信解等』？意思是說，菩薩自己內心生起佈施的意願，然後才去行佈施，而不是依靠外在的因素。什麼是菩薩『于施策勵等』？意思是說，菩薩的本性就是能夠佈施，因為已經斷除了慳吝。所以不需要別人的勸勉，也不需要自己勉強，自然而然地就能佈施。這就是此處的意趣所在。什麼是菩薩『于施耽樂等』？意思是說，菩薩經常行佈施，所以不是偶爾為之的佈施；因為佈施一切，所以沒有什麼是不能佈施的。什麼是菩薩『其施廣大等』？意思是說，菩薩依靠禪定而行佈施，也就是遠離慾望而行佈施。『娑洛』（suoluo），顯現的是堅定和真實，隱藏的含義是流散。這裡取其隱藏的含義，遠離流散的想法，依靠禪定而行佈施，所以成就了廣大的佈施。什麼是菩薩『其施清凈等』？意思是說，菩薩拔除慳吝的根本而行佈施。『殟波陀』（wenbatuo），顯現的是生起，隱藏的含義是拔除根本。『波陀』（batuo）是足的意思，『殟』（wen）是拔的意思。這裡取其隱藏的含義，拔除慳吝的根本，使之傾覆而行佈施。所以說名為『殟波陀慳』。什麼是菩薩『其施究竟等』？意思是說，菩薩不住于究竟的涅槃，不像聲聞等那樣證入無餘涅槃。所以說，菩薩在究竟的境界中仍然能夠行佈施。什麼是菩薩『其施自在等』？意思是說，菩薩使佈施的障礙不能自在，然後才去行佈施。因為使所要對治的障礙不能自在，所以佈施才能自在。什麼是菩薩『其施無盡』？意思是說，菩薩不住于涅槃，經常行佈施。這裡所說的『無盡』，指的是涅槃。不同於聲聞安住在涅槃中，所以菩薩的佈施是無盡的。論曰：怎樣才算是殺生？如果斷除了眾生的生死流轉，就不是殺生。怎樣才算是不與取？如果眾生沒有給予，而自然地獲取，就不是不與取。怎樣才是欲邪行？如果對於諸欲，了知其虛妄不實，就不是欲邪行。

【English Translation】 English version: What is meant by 'for oneself' (wei ziti)? It means that what a Bodhisattva gives ultimately benefits themselves. Therefore, the Bodhisattva's giving is giving to oneself. This is the intention here. What does it mean that Bodhisattvas 'delight in practicing generosity, etc.'? It means that Bodhisattvas do not delight in practicing giving with attachment and clinging, but delight in practicing pure Bodhisattva giving. 'Attachment' refers to greed and defilement. Or, in other places, it is called 'coming to seek giving.' What does it mean that Bodhisattvas 'deeply believe and understand generosity, etc.'? It means that Bodhisattvas generate the intention to give from their own minds and then practice giving, rather than relying on external factors. What does it mean that Bodhisattvas 'encourage giving, etc.'? It means that Bodhisattvas are naturally able to give because they have cut off stinginess. Therefore, they do not need others to encourage them, nor do they need to force themselves; they can give naturally. This is the intention here. What does it mean that Bodhisattvas 'indulge in giving, etc.'? It means that Bodhisattvas constantly practice giving, so it is not occasional giving; because they give everything, there is nothing they cannot give. What does it mean that Bodhisattvas' giving is 'vast, etc.'? It means that Bodhisattvas practice giving based on samadhi (ding), which is to say, they practice giving without desire. '娑洛' (suoluo) shows firmness and reality, and the hidden meaning is dispersion. Here, we take the hidden meaning, staying away from the idea of dispersion, and practicing giving based on samadhi, thus achieving vast giving. What does it mean that Bodhisattvas' giving is 'pure, etc.'? It means that Bodhisattvas uproot the basis of stinginess and practice giving. '殟波陀' (wenbatuo) shows arising, and the hidden meaning is uprooting the basis. '波陀' (batuo) means foot, and '殟' (wen) means to pull out. Here, we take the hidden meaning, uprooting the basis of stinginess, causing it to overturn, and then practicing giving. Therefore, it is called '殟波陀 stinginess.' What does it mean that Bodhisattvas' giving is 'ultimate, etc.'? It means that Bodhisattvas do not abide in ultimate Nirvana, unlike Sravakas (shengwen) who enter into Nirvana without remainder. Therefore, Bodhisattvas can still practice giving in the ultimate state. What does it mean that Bodhisattvas' giving is 'free, etc.'? It means that Bodhisattvas prevent the obstacles to giving from being free, and then practice giving. Because the obstacles to be overcome are not free, giving can be free. What does it mean that Bodhisattvas' giving is 'inexhaustible'? It means that Bodhisattvas do not abide in Nirvana and constantly practice giving. Here, 'inexhaustible' refers to Nirvana. Unlike Sravakas who abide in Nirvana, Bodhisattvas' giving is inexhaustible. Treatise says: How can it be considered killing? If one cuts off the cycle of birth and death for sentient beings, it is not killing. How can it be considered not taking what is given? If sentient beings have not given, but one naturally takes, it is not not taking what is given. How can it be considered sexual misconduct? If one understands the falsity of desires, it is not sexual misconduct.

而修正行。云何能妄語。若於妄中能說為妄。云何貝戍尼。若能常居最勝空住。云何波魯師。若善安住所知彼岸。云何綺間語。若正說法品類差別。云何能貪慾。若有數數欲自證得無上靜慮。云何能瞋恚。若於其心能正憎害一切煩惱。云何能邪見。若一切處遍行邪性皆如實見。

釋曰。如經中說。苾芻。我是能殺生等者。此中顯彼所說意趣。云何欲邪行者。謂知諸欲皆是其邪而修正行。云何貝戍尼者。此貝戍尼。顯目離間語。密詮常勝空。貝者表勝。戍者表空。尼者表常。今取密義與答相應。是故答言。若能常居最勝空住。云何波魯師者。此波魯師。顯目粗惡語。密詮住彼岸。波表彼岸。魯師表住。今取密義與答相應。是故答言。善安住所知彼岸。是到所知彼岸住義。云何能邪見等者。謂色等中如實觀見遍行邪性。即是于彼依他起中。如實觀見遍計所執。是邪性義。於十不善業道文中。余義易了。

論曰。甚深佛法者。云何名為甚深佛法。此中應釋。謂常住法是諸佛法。以其法身是常住故。又斷滅法是諸佛法。以一切障永斷滅故。又生起法是諸佛法。以變化身現生起故。又有所得法是諸佛法。八萬四千諸有情行。及彼對治皆可得故。又有貪法是諸佛法。自誓攝受有貪有情為己體故。又有瞋法是諸佛法。又

【現代漢語翻譯】而修正行。如何能妄語？如果對於虛妄之事能夠說它是虛妄的。如何是貝戍尼（Baisuni，離間語）？如果能夠常住于最殊勝的空性之中。如何是波魯師（Bolushi，粗惡語）？如果能夠妥善安住于所知之彼岸。如何是綺間語？如果能夠如實宣說正法的品類差別。如何能夠貪慾？如果能夠數數地想要親自證得無上的寂靜禪定。如何能夠瞋恚？如果對於自己的內心能夠真正地憎恨一切煩惱。如何能夠邪見？如果對於一切處所普遍存在的邪性都能夠如實地照見。

解釋說：如經中所說：『比丘，我是能夠殺生等等的人。』這裡顯示了他們所說之意趣。如何是欲邪行者？是指知道諸欲都是邪惡的，從而修正自己的行為。如何是貝戍尼（Baisuni）？這個貝戍尼，表面上是指離間語，實際上秘密地詮釋了常、勝、空。『貝』代表殊勝，『戍』代表空性，『尼』代表常住。現在取其秘密的含義與回答相對應。所以回答說：『如果能夠常住于最殊勝的空性之中。』如何是波魯師（Bolushi）？這個波魯師，表面上是指粗惡語，實際上秘密地詮釋了安住于彼岸。『波』代表彼岸，『魯師』代表安住。現在取其秘密的含義與回答相對應。所以回答說：『妥善安住于所知之彼岸。』這就是到達所知彼岸安住的含義。如何是邪見等等？是指在色等等之中如實地觀見普遍存在的邪性。也就是對於彼依他起性中，如實地觀見遍計所執性，這就是邪性的含義。在十不善業道的文章中，其餘的含義很容易理解。

論曰：甚深佛法是什麼？如何稱之為甚深佛法？這裡應該解釋。所謂常住法是諸佛的法，因為其法身是常住的緣故。又，斷滅法是諸佛的法，因為一切障礙都永遠斷滅的緣故。又，生起法是諸佛的法，因為變化身顯現生起的緣故。又，有所得法是諸佛的法，八萬四千種有情眾生的修行，以及他們所對治的法都是可以獲得的緣故。又有貪法是諸佛的法，因為發誓攝受具有貪慾的有情眾生作為自己的本體的緣故。又有瞋法是諸佛的法，又

【English Translation】 And correct conduct. How can one lie? If one can speak of falsehood as falsehood. What is Baisuni (貝戍尼, divisive speech)? If one can constantly dwell in the most supreme emptiness. What is Bolushi (波魯師, harsh speech)? If one can skillfully abide on the other shore of what is known. What is idle chatter? If one correctly expounds the categories and differences of the Dharma. How can one be greedy? If one constantly desires to personally attain the supreme tranquility of meditation. How can one be angry? If one can truly hate all afflictions in one's heart. How can one have wrong views? If one can truly see the pervasive evil nature in all places.

Explanation: As it is said in the sutra: 'Bhikkhus, I am one who can kill,' etc. This reveals the intended meaning of what they said. What is wrong conduct with regard to desires? It means knowing that all desires are evil and correcting one's conduct. What is Baisuni (貝戍尼)? This Baisuni, ostensibly refers to divisive speech, but secretly interprets constancy, supremacy, and emptiness. 'Bai' represents supremacy, 'Shu' represents emptiness, and 'Ni' represents constancy. Now, we take its secret meaning to correspond with the answer. Therefore, the answer is: 'If one can constantly dwell in the most supreme emptiness.' What is Bolushi (波魯師)? This Bolushi, ostensibly refers to harsh speech, but secretly interprets abiding on the other shore. 'Bo' represents the other shore, and 'Lushi' represents abiding. Now, we take its secret meaning to correspond with the answer. Therefore, the answer is: 'Skillfully abide on the other shore of what is known.' This is the meaning of reaching the other shore of what is known and abiding there. What are wrong views, etc.? It means truly seeing the pervasive evil nature in form, etc. That is, truly seeing the imputed nature in the dependent arising nature. This is the meaning of evil nature. In the text on the ten non-virtuous actions, the remaining meanings are easily understood.

Treatise: What is the profound Buddha-dharma? How is it called the profound Buddha-dharma? This should be explained here. The so-called permanent dharma is the dharma of all Buddhas, because their Dharmakaya is permanent. Also, the dharma of cessation is the dharma of all Buddhas, because all obstacles are permanently ceased. Also, the dharma of arising is the dharma of all Buddhas, because the manifested body appears and arises. Also, the dharma of what is attainable is the dharma of all Buddhas, because the eighty-four thousand practices of sentient beings and their antidotes are all attainable. Also, the dharma of greed is the dharma of all Buddhas, because they vow to embrace sentient beings with greed as their own essence. Also, the dharma of anger is the dharma of all Buddhas, and

有癡法是諸佛法。又異生法是諸佛法。應知亦爾。又無染法是諸佛法。成滿真如一切障垢不能染故。又無污法是諸佛法。生在世間。諸世間法不能污故。是故說名甚深佛法。

釋曰。復有餘處契經說言。謂常住法是諸佛法。廣說乃至又無污法是諸佛法。此中意趣今當顯示。謂佛法身體是常住故。說此法為常住法。斷滅法者。所有障垢悉皆斷滅。由此義故即說此法為斷滅法。有所得法是佛法者。有情諸行八萬四千。及彼對治皆有可得。故說此法名有所得。無染法者。清凈真如。一切障垢所不能染。故說此法名無染法。余義易了無煩重釋。

論曰。又能引發修到彼岸。成熟有情凈佛國土。諸佛法故。應知亦是菩薩等持作業差別。

釋曰。前所未說作業差別。今於此中。復顯菩薩等持作業。謂諸菩薩依三摩地。能修一切波羅蜜多。又依此定能善成熟一切有情。發神通等種種方便。引諸有情入正法故。又由此力能善清凈一切佛土。心得自在。隨欲能成金銀等寶諸佛土故。又由此力能正修集一切佛法。是三摩地作業差別。

攝大乘論釋增上慧學分第九之一

論曰。如是已說增上心殊勝。增上慧殊勝云何可見。謂無分別智。若自性若所依。若因緣若所緣。若行相若任持若助伴。若異熟若等流。若出

【現代漢語翻譯】現代漢語譯本：有愚癡之法也是諸佛之法。（癡法：指與愚癡相應的法）同樣，異生之法也是諸佛之法，應當這樣理解。此外，無染之法也是諸佛之法，因為圓滿的真如不會被一切障礙和垢染所污染。還有，無污之法也是諸佛之法，因為佛雖然生在世間，卻不會被世間法所污染。因此，這被稱為甚深佛法。

解釋：還有其他的契經中說，常住之法是諸佛之法，乃至無污之法也是諸佛之法。其中的含義現在應當闡明。佛法的身體是常住不變的，所以說此法為常住法。斷滅法是指所有的障礙和垢染都被斷滅，因此說此法為斷滅法。有所得法是佛法，指的是有情眾生的八萬四千種行為，以及對治這些行為的方法都是可以獲得的，所以說此法名為有所得。無染法指的是清凈的真如，不會被一切障礙和垢染所污染，所以說此法名為無染法。其餘的含義容易理解，不再重複解釋。

論：能夠引發修行到達彼岸（波羅蜜多，Paramita），成熟有情，清凈佛國土的諸佛之法，應當知道這也是菩薩等持（Samadhi）的作業差別。

解釋：前面沒有說到的作業差別，現在在這裡再次闡明菩薩等持的作業。菩薩依靠三摩地（Samadhi），能夠修習一切波羅蜜多（Paramita），又依靠這種禪定能夠很好地成熟一切有情，發起神通等種種方便，引導有情進入正法。又依靠這種力量能夠很好地清凈一切佛土，心得自在，隨心所欲地成就金銀等寶的佛土。又依靠這種力量能夠正確地修集一切佛法，這就是三摩地的作業差別。

《攝大乘論釋》增上慧學分第九之一

論：像這樣已經說了增上心殊勝，增上慧殊勝如何才能顯現呢？就是通過無分別智，無論是自性、所依、因緣、所緣、行相、任持、助伴、異熟、等流、還是出。

【English Translation】 English version: The Dharma of ignorance is also the Dharma of all Buddhas. Similarly, the Dharma of ordinary beings is also the Dharma of all Buddhas; it should be understood in this way. Furthermore, the Dharma of non-contamination is also the Dharma of all Buddhas, because the perfect Suchness (Tathata) is not contaminated by any obstacles or defilements. Also, the Dharma of non-defilement is also the Dharma of all Buddhas, because although the Buddha is born in the world, He is not defiled by worldly Dharmas. Therefore, this is called the profound Dharma of the Buddha.

Explanation: There are other Sutras that say that the Dharma of permanence is the Dharma of all Buddhas, and even the Dharma of non-defilement is the Dharma of all Buddhas. The meaning of this should now be explained. The body of the Buddha's Dharma is permanent and unchanging, so this Dharma is called the Dharma of permanence. The Dharma of annihilation refers to the annihilation of all obstacles and defilements, so this Dharma is called the Dharma of annihilation. The Dharma of something obtainable refers to the eighty-four thousand kinds of actions of sentient beings, and the methods to counteract these actions are all obtainable, so this Dharma is called the Dharma of something obtainable. The Dharma of non-contamination refers to the pure Suchness (Tathata), which is not contaminated by any obstacles or defilements, so this Dharma is called the Dharma of non-contamination. The remaining meanings are easy to understand and will not be repeated.

Treatise: The Dharma of all Buddhas, which can lead to the cultivation to reach the other shore (Paramita), mature sentient beings, and purify the Buddha-lands, should be known as the different activities of the Samadhi of Bodhisattvas.

Explanation: The differences in activities that were not mentioned earlier are now further clarified here regarding the activities of Bodhisattvas' Samadhi. Bodhisattvas, relying on Samadhi, can cultivate all Paramitas, and relying on this Samadhi, they can well mature all sentient beings, initiate various skillful means such as supernormal powers, and guide sentient beings into the correct Dharma. Also, relying on this power, they can well purify all Buddha-lands, their minds are free, and they can create Buddha-lands of gold, silver, and other treasures as they wish. Also, relying on this power, they can correctly cultivate all Buddha-Dharmas; these are the different activities of Samadhi.

《Commentary on the Compendium of the Great Vehicle》, Section 9.1 on Higher Wisdom

Treatise: Having thus spoken of the superiority of higher mind, how can the superiority of higher wisdom be seen? It is through non-discriminating wisdom, whether it be its nature, its basis, its causes, its conditions, its object, its aspects, its support, its companions, its result of maturation, its outflow, or its emergence.

離若至究竟。若加行無分別后得勝利。若差別若無分別后得譬喻。若無功用作事若甚深。應知無分別智名增上慧殊勝。

釋曰。今正至說增上慧時。此中意說。無分別智名增上慧。此復三種。一加行無分別智。謂尋思慧。二根本無分別智。謂正證慧。三后得無分別智。謂起用慧。此中悕求慧。是第一增上慧。內證慧是第二增上慧。攝持慧是第三增上慧。今且成立無分別智。由唯此智通因果故。其尋思智是此智因。其後得智是此智果。所以成此兼成餘二。

論曰。此中無分別智。離五種相以為自性。一離無作意故。二離過有尋有伺地故。三離想受滅寂靜故。四離色自性故。五離於真義異計度故。離此五相。應知是名無分別智。

釋曰。且應先說無分別智所有自性。此中體相。說名自性。謂諸菩薩無分別智。離五種相以為自性。離五相者。若無作意是無分別智。睡醉悶等應成無分別智。若過有尋有伺地是無分別智。第二靜慮已上諸地應成。無分別智。若如是者。世間應得無分別智。若想受滅等位中。心心法不轉是無分別智。滅定等位無有心故。智應不成。若如色自性是無分別智。如彼諸色頑鈍無思。此智應成頑鈍無思。復有餘義。若如色性智不應成。若於真義異計度轉。無分別智應有分別。謂分別言此

【現代漢語翻譯】現代漢語譯本：如果達到究竟，如果加行位的無分別后得智獲得勝利，如果差別和無分別后得智用譬喻說明，如果無功用而能成辦事情，如果甚深難測，應當知道，無分別智被稱為增上慧殊勝。

解釋：現在正是要闡述增上慧的時候。這裡的意思是說，無分別智被稱為增上慧。這又分為三種：一是加行無分別智，也就是尋思慧；二是根本無分別智，也就是正證慧；三是后得無分別智，也就是起用慧。其中，希求慧是第一增上慧，內證慧是第二增上慧，攝持慧是第三增上慧。現在先成立無分別智，因為它既是因又是果。尋思智是此智的因，后得智是此智的果。所以成立此智，也兼帶成立其餘二智。

論：這裡的無分別智，遠離五種相作為它的自性。一是遠離無作意；二是遠離有尋有伺地；三是遠離想受滅的寂靜狀態；四是遠離色的自性；五是遠離與真義相異的計度。遠離這五種相，應當知道這就是無分別智。

解釋：首先應當說明無分別智的所有自性。這裡，體相被稱為自性。也就是說，諸菩薩的無分別智，遠離五種相作為它的自性。遠離五種相是指：如果無作意就是無分別智，那麼睡眠、醉酒、昏迷等狀態就應該成為無分別智了；如果超過有尋有伺地就是無分別智，那麼第二禪以上的諸地就應該成為無分別智了。如果這樣，世間就應該得到無分別智了；如果在想受滅等狀態中，心和心法不運轉就是無分別智，那麼滅盡定等狀態中沒有心，智就不能成立了；如果如色自性就是無分別智，就像那些色法頑固遲鈍沒有思慮，那麼此智就應該成為頑固遲鈍沒有思慮的了。還有其他意義，如果如色性，智就不應該成立。如果對於真義有不同的計度運轉，無分別智就應該有分別，比如分別說『此』。

【English Translation】 English version: If one reaches the ultimate, if the post-attainment wisdom (后得智) of non-discrimination in the stage of application (加行) achieves victory, if the distinctions and post-attainment wisdom of non-discrimination are explained with metaphors, if things are accomplished without effort, if it is profoundly deep, it should be known that non-discriminating wisdom is called the supreme excellence of heightened wisdom (增上慧殊勝).

Explanation: Now is precisely the time to explain heightened wisdom. The intention here is to say that non-discriminating wisdom is called heightened wisdom. This is further divided into three types: first, the non-discriminating wisdom of application, which is investigative wisdom (尋思慧); second, the fundamental non-discriminating wisdom, which is the wisdom of direct realization (正證慧); and third, the post-attainment non-discriminating wisdom, which is the wisdom of active function (起用慧). Among these, aspiring wisdom (悕求慧) is the first heightened wisdom, inner realization wisdom (內證慧) is the second heightened wisdom, and sustaining wisdom (攝持慧) is the third heightened wisdom. Now, let's first establish non-discriminating wisdom, because it is both the cause and the effect. Investigative wisdom is the cause of this wisdom, and post-attainment wisdom is the effect of this wisdom. Therefore, establishing this wisdom also establishes the other two.

Treatise: Here, non-discriminating wisdom is characterized by being apart from five aspects. First, it is apart from non-attention (無作意). Second, it is apart from the realms of discursive and analytical thought (有尋有伺地). Third, it is apart from the quiescence of the cessation of perception and feeling (想受滅). Fourth, it is apart from the nature of form (色自性). Fifth, it is apart from conceptualizations that differ from the true meaning (真義). Being apart from these five aspects, it should be known that this is called non-discriminating wisdom.

Explanation: First, the nature of non-discriminating wisdom should be explained. Here, the essence is called nature. That is to say, the non-discriminating wisdom of the Bodhisattvas is characterized by being apart from five aspects. Being apart from the five aspects means: if non-attention were non-discriminating wisdom, then states such as sleep, drunkenness, and faintness should become non-discriminating wisdom; if surpassing the realms of discursive and analytical thought were non-discriminating wisdom, then the realms above the second dhyana (禪那) should become non-discriminating wisdom. If so, the world should attain non-discriminating wisdom; if the non-operation of mind and mental factors in states such as the cessation of perception and feeling were non-discriminating wisdom, then in states such as cessation attainment (滅盡定), there would be no mind, and wisdom could not be established; if being like the nature of form were non-discriminating wisdom, like those forms that are rigid, dull, and without thought, then this wisdom should become rigid, dull, and without thought. There are other meanings as well; if like the nature of form, wisdom should not be established. If there are different conceptualizations operating regarding the true meaning, non-discriminating wisdom should have discrimination, such as discriminating and saying 'this'.

是真義。若智遠離如是五相。于真義轉于真義中不異計度。此是真義無分別智。有如是相緣真義時。譬如眼識不異計度。此是其義。

論曰。于如所說。無分別智成立相中。復說多頌。

釋曰。于上所說無分別智略成立中。廣說多頌。

論曰。

諸菩薩自性　　遠離五種相　是無分別智　　不異計于真

釋曰。由此初頌顯上所說無分別智。初自性義如是已說。此智自性依彼而轉。次頌當說。

論曰。

諸菩薩所依　　非心而是心　是無分別智　　非思義種類

釋曰。如是所說無分別智。當言依心為依非心。若言依心能思量故。說名為心依心而轉。是無分別不應道理。若依非心則不成智。為避如是二種過失故說此頌。此智所依不名為心。不思義故。亦非非心。心所引故。此生所依是心種類。亦名為心因彼而生。次頌當顯。

論曰。

諸菩薩因緣　　有言聞熏習　是無分別智　　及如理作意

釋曰。諸菩薩因緣者。謂此智因。有言聞熏習者。謂由他音正聞熏習。及如理作意者。謂此熏習為因意。言如理作意。無分別智因此而生。復何所緣。次頌當顯。

論曰。

諸菩薩所緣　　不可言法性　是無分別智　　無我性真如

釋曰。不

【現代漢語翻譯】現代漢語譯本：這是真義。如果智慧遠離如是的五種表相，對於真義運轉，在真義中沒有不同的計度。這就是真義無分別智。具有這樣的表相，緣于真義時，譬如眼識沒有不同的計度，這就是它的意義。

論曰：對於如所說的，在無分別智成立的表相中，再次說了許多頌。

釋曰：對於上面所說的無分別智略成立中，廣泛地說了許多頌。

論曰：

諸菩薩自性遠離五種相是無分別智不異計于真

釋曰：由此最初的頌顯明上面所說的無分別智。最初的自性義已經這樣說了，此智的自性依靠它而運轉。接下來的頌將要說。

論曰：

諸菩薩所依非心而是心是無分別智非思義種類

釋曰：如是所說的無分別智，應當說依靠心還是不依靠心。如果說依靠心，因為能夠思量，所以說名為心，依靠心而運轉。這是無分別，不應道理。如果依靠非心，則不能成立為智。爲了避免這樣的兩種過失，所以說了這個頌。此智所依靠的，不名為心，因為不思義的緣故。也不是非心，因為是心所引導的緣故。此生所依靠的是心種類，也名為心，因為依靠它而生。接下來的頌將要顯明。

論曰：

諸菩薩因緣有言聞熏習是無分別智及如理作意

釋曰：諸菩薩因緣，指的是此智的因。有言聞熏習，指的是由於聽聞他人的聲音而正確地熏習。以及如理作意，指的是這種熏習作為原因的意。言語如理作意，無分別智因此而生。又緣于什麼呢？接下來的頌將要顯明。

論曰：

諸菩薩所緣不可言法性是無分別智無我性真如

釋曰：不

【English Translation】 English version: This is the true meaning (真義, Zhēnyì). If wisdom is far removed from such five characteristics, it revolves around the true meaning, and there is no different calculation within the true meaning. This is the non-discriminating wisdom (無分別智, Wú Fēnbié Zhì) of the true meaning. When it has such characteristics and is related to the true meaning, it is like the eye consciousness (眼識, Yǎnshì) without different calculations; this is its meaning.

Treatise says: Regarding what has been said, in the established characteristics of non-discriminating wisdom, many more verses are spoken.

Explanation says: Regarding the briefly established non-discriminating wisdom mentioned above, many verses are extensively spoken.

Treatise says:

The nature of all Bodhisattvas (菩薩, Púsà) Is far from five characteristics This is non-discriminating wisdom Not differently calculating the truth

Explanation says: This initial verse reveals the non-discriminating wisdom mentioned above. The initial meaning of self-nature has already been spoken in this way; the self-nature of this wisdom revolves relying on it. The next verse will speak about it.

Treatise says:

What all Bodhisattvas rely on Is not mind (心, Xīn) but is mind This is non-discriminating wisdom Not a kind of thought-meaning

Explanation says: Regarding the non-discriminating wisdom spoken of in this way, it should be said whether it relies on mind or does not rely on mind. If it is said to rely on mind, because it can contemplate, it is said to be named mind, revolving relying on mind. This is non-discriminating, which should not be the reason. If it relies on non-mind, then it cannot be established as wisdom. To avoid such two faults, this verse is spoken. What this wisdom relies on is not named mind, because it does not contemplate meaning. Nor is it non-mind, because it is guided by mind. What this birth relies on is the kind of mind, also named mind, because it is born relying on it. The next verse will reveal it.

Treatise says:

The causes and conditions of all Bodhisattvas Are the habituation of hearing words This is non-discriminating wisdom And rational attention

Explanation says: The causes and conditions of all Bodhisattvas refer to the cause of this wisdom. The habituation of hearing words refers to the correct habituation due to hearing the sounds of others. And rational attention refers to the intention of this habituation as the cause. Words such as rational attention, non-discriminating wisdom, are born from this. And what does it relate to? The next verse will reveal it.

Treatise says:

What all Bodhisattvas relate to Is the inexpressible Dharma-nature (法性, Fǎxìng) This is non-discriminating wisdom The Suchness (真如, Zhēnrú) of no-self nature

Explanation says: Not

可言法性者。謂由遍計所執自性。一切諸法皆不可言。何等名為不可言性。謂無我性所顯真如。遍計所執補特伽羅。及一切法皆無自性。名無我性。即此無性所顯有性。說名真如。勿取斷滅故說此言。又于所緣所作行相。次頌當顯。

論曰。

諸菩薩行相　　復于所緣中　是無分別智　　彼所知無相

釋曰。菩薩行相於所緣中所現無相。謂即此智于真如中平等。平等生起無異無相之相。以為行相。如眼取色見青等相。非此青等與色有異。此亦如是。智與真如無異行相。即於此中為釋疑難。復說二頌。

論曰。

相應自性義　　所分別非余　字展轉相應　　是謂相應義　非離彼能詮　　智于所詮轉　非詮不同故　　一切不可言

釋曰。若一切法皆不可言。復以何等為所分別。為釋此故說如是言。相應自性義所分別非余。謂即相應為自性義。是所分別非離於此。故言非余。此云何成。為重成立復說是言。字展轉相應是謂相應義。謂別別字相續宣傳。以成其義。是相應義如言斫芻。二字不斷說成眼義。是相應義為所分別。又一切法皆不可言。因何成立。故復說言非離。彼能詮智于所詮轉。由若不了能詮之名。于所詮義覺知不起。故一切法皆不可言。若言要待能詮之名。于所詮義有

【現代漢語翻譯】現代漢語譯本：關於法性的可言說性。由於遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性），一切諸法都是不可言說的。什麼是不可言說性呢？就是無我性（Anatta，沒有自我的本性）所顯現的真如（Tathata，事物的真實本性）。遍計所執的補特伽羅（Pudgala，個體，靈魂）以及一切法都沒有自性，這叫做無我性。正是這無自性所顯現的有性，被稱為真如。爲了避免誤解為斷滅，所以這樣說。關於所緣（Alambana，對像）和所作行相（Karya-lakshana，行為的特徵），接下來的頌文將會闡明。

論曰：

諸菩薩行相，復于所緣中，是無分別智，彼所知無相。

釋曰：菩薩的行相在所緣中顯現為無相。也就是說，這種智慧在真如中平等，平等地生起沒有差異和形象的相，作為行相。就像眼睛取色，看到青色等相一樣。這些青色等相與顏色並沒有不同。這裡也是如此，智慧與真如沒有不同的行相。爲了解釋疑問，再次說了兩個頌。

論曰：

相應自性義，所分別非余，字展轉相應，是謂相應義。非離彼能詮，智于所詮轉，非詮不同故，一切不可言。

釋曰：如果一切法都是不可言說的，那麼用什麼來分別呢？爲了解釋這個問題，所以這樣說：相應自性義所分別非余。也就是說，相應就是自性義，是所分別的，不是脫離於此的，所以說非余。這是如何成立的呢？爲了再次成立，所以說：字展轉相應是謂相應義。也就是說，各個字相續宣傳，以成就其意義，這就是相應義。比如『斫芻』（caksu，梵文，眼睛）二字不斷地說，成就了眼睛的意義，這就是相應義，是所分別的。又，一切法都是不可言說的，這是如何成立的呢？所以又說：非離彼能詮，智于所詮轉。如果不能理解能詮（abhidha，能表達的詞語）之名，對於所詮（abhidheya，所表達的意義）之義的覺知就不會生起，所以一切法都是不可言說的。如果說一定要等待能詮之名，對於所詮之義才有...

【English Translation】 English version: Regarding the speakability of Dharma-nature (Dharmata). Due to the Parikalpita-svabhāva (the nature of imaginary construction), all dharmas are unspeakable. What is this unspeakability? It is the Suchness (Tathata, the true nature of things) revealed by Anatta (non-self). The Pudgala (individual, soul) grasped by imaginary construction and all dharmas have no self-nature; this is called non-self. It is this existence revealed by non-self-nature that is called Suchness. This is said to avoid misunderstanding it as annihilation. Regarding the Alambana (object) and Karya-lakshana (characteristics of action), the following verses will clarify.

Treatise:

The characteristics of Bodhisattvas, again in the object, are non-discriminating wisdom; what is known by them is without characteristics.

Explanation: The characteristics of Bodhisattvas manifest as without characteristics in the object. That is to say, this wisdom is equal in Suchness, equally arising with the appearance of no difference and no form, as characteristics. Just as the eye takes color and sees blue, etc., these blue, etc., are not different from the color. It is the same here; wisdom and Suchness have no different characteristics. To explain the doubts, two more verses are spoken.

Treatise:

The meaning of corresponding self-nature, what is distinguished is not other; words correspond in succession; this is called the meaning of correspondence. Not apart from that which can express, wisdom turns to what is expressed; because the expression is not different, everything is unspeakable.

Explanation: If all dharmas are unspeakable, then what is used to distinguish? To explain this, it is said: The meaning of corresponding self-nature, what is distinguished is not other. That is to say, correspondence is the meaning of self-nature; it is what is distinguished, not apart from this, so it is said 'not other.' How is this established? To establish it again, it is said: Words correspond in succession; this is called the meaning of correspondence. That is to say, individual words are proclaimed in succession to accomplish their meaning; this is the meaning of correspondence. For example, the two words 'caksu' (Sanskrit, eye) are spoken continuously to accomplish the meaning of 'eye'; this is the meaning of correspondence, which is what is distinguished. Also, all dharmas are unspeakable; how is this established? Therefore, it is said again: Not apart from that which can express, wisdom turns to what is expressed. If one cannot understand the name of that which can express (abhidha, the expressing word), the awareness of the meaning of that which is expressed (abhidheya, the expressed meaning) will not arise; therefore, all dharmas are unspeakable. If it is said that one must wait for the name of that which can express before there is...

覺知起。為遮此故復說是言。非詮不同故。以能詮名與所詮義互不相稱。各異相故。能詮所詮皆不可說。由此因故說一切法皆不可言。無分別智何所任持。

論曰。

諸菩薩任持　　是無分別智　后所得諸行　　為進趣增長

釋曰。由無分別后所得智。得菩薩行。此行即依無分別智。為進趣增長者。為令如是諸菩薩行得增長故。無分別智是彼任持。此智復以何為助伴。

論曰。

諸菩薩助伴　　說為二種道　是無分別智　　五到彼岸性

釋曰。二種道者。一資糧道。二依止道。資糧道者。謂施戒忍及與精進波羅蜜多。依止道者。即是靜慮波羅蜜多。由前所說波羅蜜多所生諸善。及依靜慮波羅蜜多。無分別智即得生長。此智名慧波羅蜜多。乃至未得佛果已來。無分別智於何處所感異熟果。

論曰。

諸菩薩異熟　　于佛二會中　是無分別智　　由加行證得

釋曰。于佛二會中者。謂受用身會中。及變化身會中。若無分別加行轉時。于變化身會中受生。受異熟果。若已證得無分別智。于受用身會中受生。受異熟果。為顯此義故。復說由加行證得。無分別智誰為等流。

論曰。

諸菩薩等流　　於後後生中　是無分別智　　自體轉增勝

釋曰。

【現代漢語翻譯】現代漢語譯本：覺知生起。爲了遮止這種說法，所以又說：不是因為詮釋不同。因為能詮之名與所詮之義互不相稱，各自有不同的相狀。能詮和所詮都是不可說的。因為這個原因，所以說一切法都是不可言說的。那麼，無分別智依靠什麼呢？

論曰：

諸菩薩任持，是無分別智，后所得諸行，為進趣增長。

釋曰：由無分別后所得智，獲得菩薩行。這種菩薩行就依靠無分別智，爲了進趣增長。爲了使這些菩薩行得到增長，無分別智是它們的依靠。那麼，這種智慧又以什麼作為助伴呢？

論曰：

諸菩薩助伴，說為二種道，是無分別智，五到彼岸性。

釋曰：二種道是指：一、資糧道；二、依止道。資糧道是指佈施（Dāna）波羅蜜多、持戒（Śīla）波羅蜜多、忍辱（Kṣānti）波羅蜜多以及精進（Vīrya）波羅蜜多。依止道就是靜慮（Dhyāna）波羅蜜多。通過前面所說的波羅蜜多所產生的各種善行，以及依靠靜慮波羅蜜多，無分別智就能生長。這種智慧被稱為般若（Prajñā）波羅蜜多。乃至沒有獲得佛果之前，無分別智在什麼地方感得異熟果呢？

論曰：

諸菩薩異熟，于佛二會中，是無分別智，由加行證得。

釋曰：于佛二會中是指受用身會中和變化身會中。如果無分別加行運轉時，就在變化身會中受生，感受異熟果。如果已經證得無分別智，就在受用身會中受生，感受異熟果。爲了顯明這個意義，所以又說由加行證得。那麼，無分別智的等流是什麼呢？

論曰：

諸菩薩等流，於後後生中，是無分別智，自體轉增勝。

釋曰：

【English Translation】 English version: Awareness arises. To prevent this, it is said again: it is not because the interpretations are different. Because the name that signifies and the meaning that is signified do not correspond to each other, each having different characteristics. Both the signifier and the signified are inexpressible. Because of this reason, it is said that all dharmas are inexpressible. What then does non-discriminating wisdom rely on?

Treatise says:

The Bodhisattvas rely on, this non-discriminating wisdom, the practices attained afterwards, for progress and growth.

Explanation: Through the wisdom attained after non-discrimination, the practices of a Bodhisattva are obtained. These practices rely on non-discriminating wisdom, for progress and growth. In order to make these Bodhisattva practices grow, non-discriminating wisdom is their support. What then serves as an assistant to this wisdom?

Treatise says:

The assistants of the Bodhisattvas, are said to be two paths, this non-discriminating wisdom, the nature of the five perfections.

Explanation: The two paths refer to: first, the path of accumulation (saṃbhāra-mārga); second, the path of reliance. The path of accumulation refers to the perfections of giving (Dāna), morality (Śīla), patience (Kṣānti), and effort (Vīrya). The path of reliance is the perfection of meditative concentration (Dhyāna). Through the various good deeds produced by the aforementioned perfections, and relying on the perfection of meditative concentration, non-discriminating wisdom can grow. This wisdom is called the perfection of wisdom (Prajñā). Until the attainment of Buddhahood, where does non-discriminating wisdom experience its resultant effects?

Treatise says:

The resultant effects of the Bodhisattvas, in the two assemblies of the Buddha, this non-discriminating wisdom, is attained through effort.

Explanation: 'In the two assemblies of the Buddha' refers to the enjoyment-body assembly and the transformation-body assembly. If non-discriminating effort is in operation, then one is born in the transformation-body assembly, experiencing the resultant effects. If one has already attained non-discriminating wisdom, then one is born in the enjoyment-body assembly, experiencing the resultant effects. To clarify this meaning, it is further said that it is attained through effort. What then is the outflow (niḥsyanda-phala) of non-discriminating wisdom?

Treatise says:

The outflow of the Bodhisattvas, in subsequent births, this non-discriminating wisdom, its own nature transforms and becomes more excellent.

Explanation:

諸菩薩等流於後後生中者。于次前說二身大會後後生中。是無分別智自體轉增勝者。即彼所修無分別智展轉增勝。應知即是彼等流果。無分別智出離云何。

論曰。

諸菩薩出離　　得成辦相應　是無分別智　　應知於十地

釋曰。諸菩薩出離者。進趣究竟故名出離。即是進趣大涅槃義。得成辦相應是無分別智者。初護此智名得相應。次後無量百千大劫成辦相應。應知於十地者。謂從初地乃至第十。如是次第。此智初地唯名為得。爾後多時乃名成辦。是故菩薩經無數劫乃證涅槃。由爾所時方到究竟。無分別智誰為究竟。而次前說次第獲得。

論曰。

諸菩薩究竟　　得清凈三身　是無分別智　　得最上自在

釋曰。得清凈三身者。是得如來凈三身義。言清凈者。謂初地中唯得三身至第十地乃善清凈。得最上自在者。無分別智非唯證得清凈三身以為究竟。而復獲得十種自在。此如后說應知其相。無分別智有何勝利。此中三種無分別智。一者加行無分別智。二者根本無分別智。三者后得無分別智。此中加行無分別智。謂諸菩薩初從他聞無分別理。次雖未能自見此理而生勝解。次此勝解為所依止。方便推尋無分別理。是名加行無分別智。由此能生無分別智。是故亦得無分別名。如是加

【現代漢語翻譯】現代漢語譯本對於那些在後來的生世中流轉的菩薩們，在緊隨之前所說的二身大會之後的生世中，是無分別智（Jnana-sunyata，指不執著于任何分別概念的智慧）的自性逐漸增長和殊勝。也就是說，他們所修習的無分別智逐漸增長和殊勝，應當知道這就是他們的等流果（Nisyanda-phala，指與原因相似的結果）。那麼，無分別智的出離（Nihsarana，指從煩惱中解脫）是怎樣的呢？

論曰：

諸菩薩出離，得成辦相應，是無分別智，應知於十地。

釋曰：諸菩薩出離，是指因為不斷進步趨向究竟，所以名為出離，也就是趨向大涅槃的意義。『得成辦相應是無分別智』，最初守護此智名為『得相應』，然後經過無量百千大劫成就『相應』。『應知於十地』，是指從初地乃至第十地，像這樣次第進行。此智在初地僅僅名為『得』，之後經過很長時間才名為『成辦』。所以菩薩要經過無數劫才能證得涅槃，因為要經過那麼長的時間才能到達究竟。那麼，無分別智的究竟是什麼呢？以及緊隨之前所說的次第獲得又是什麼呢？

論曰：

諸菩薩究竟，得清凈三身，是無分別智，得最上自在。

釋曰：『得清凈三身』，是指證得如來清凈三身的意義。說『清凈』，是指在初地中僅僅是得到三身，要到第十地才算完全清凈。『得最上自在』，無分別智不僅僅是證得清凈三身作為究竟，而且還獲得十種自在。這些自在的相狀，應該在後面會說到。那麼，無分別智有什麼殊勝的利益呢？這裡有三種無分別智：第一種是加行無分別智（Prayoga-nirvikalpajnana，指為獲得根本無分別智而進行的準備性智慧），第二種是根本無分別智（Mula-nirvikalpajnana，指直接證悟空性的智慧），第三種是后得無分別智（Prsthalabdha-nirvikalpajnana，指在證悟空性后，爲了利益眾生而產生的智慧）。這裡所說的加行無分別智，是指菩薩最初從他人那裡聽聞無分別的道理，雖然還不能自己見到這個道理，但是產生了殊勝的理解。然後，以這種殊勝的理解作為依靠，方便地推尋無分別的道理，這就是加行無分別智。由於它能夠產生無分別智，所以也叫做無分別智。像這樣加...

【English Translation】 English version For those Bodhisattvas who transmigrate in subsequent rebirths, in the rebirths following the previously mentioned assembly of the two bodies, it is the very nature of non-discriminating wisdom (Jnana-sunyata, referring to wisdom that does not cling to any discriminating concepts) that gradually increases and becomes superior. That is to say, the non-discriminating wisdom they cultivate gradually increases and becomes superior; it should be understood that this is their resultant effect (Nisyanda-phala, referring to a result similar to the cause). So, what is the liberation (Nihsarana, referring to liberation from afflictions) of non-discriminating wisdom?

Treatise says:

The Bodhisattvas' liberation, obtaining accomplishment accordingly, is non-discriminating wisdom, known to be in the ten Bhumis (stages).

Explanation: The Bodhisattvas' liberation means progressing towards the ultimate, hence it is called liberation, which is the meaning of progressing towards the Great Nirvana. 'Obtaining accomplishment accordingly is non-discriminating wisdom' means initially guarding this wisdom is called 'obtaining accordingly,' and then after countless hundreds of thousands of great kalpas, accomplishing 'accordingly.' 'Known to be in the ten Bhumis' means from the first Bhumi to the tenth Bhumi, proceeding in this order. This wisdom is only called 'obtaining' in the first Bhumi, and after a long time, it is called 'accomplishing.' Therefore, Bodhisattvas must go through countless kalpas to attain Nirvana, because it takes that long to reach the ultimate. So, what is the ultimate of non-discriminating wisdom? And what is the sequential attainment mentioned previously?

Treatise says:

The Bodhisattvas' ultimate, obtaining pure three bodies, is non-discriminating wisdom, obtaining supreme sovereignty.

Explanation: 'Obtaining pure three bodies' means attaining the pure three bodies of the Tathagata. Saying 'pure' means only obtaining the three bodies in the first Bhumi, and only becoming completely pure in the tenth Bhumi. 'Obtaining supreme sovereignty' means non-discriminating wisdom not only attains the pure three bodies as the ultimate, but also obtains ten kinds of sovereignty. These aspects of sovereignty should be explained later. So, what are the supreme benefits of non-discriminating wisdom? Here are three kinds of non-discriminating wisdom: the first is preparatory non-discriminating wisdom (Prayoga-nirvikalpajnana, referring to the preparatory wisdom for obtaining fundamental non-discriminating wisdom), the second is fundamental non-discriminating wisdom (Mula-nirvikalpajnana, referring to the wisdom that directly realizes emptiness), and the third is subsequent non-discriminating wisdom (Prsthalabdha-nirvikalpajnana, referring to the wisdom that arises after realizing emptiness, for the benefit of sentient beings). Here, preparatory non-discriminating wisdom refers to when Bodhisattvas initially hear the principle of non-discrimination from others, and although they cannot see this principle themselves, they generate superior understanding. Then, relying on this superior understanding, they expediently investigate the principle of non-discrimination, which is preparatory non-discriminating wisdom. Because it can generate non-discriminating wisdom, it is also called non-discriminating wisdom. Like this...

行無分別智無染勝利。其譬云何。

論曰。

如虛空無染　　是無分別智　種種極重惡　　由唯信勝解

釋曰。為欲顯示彼不能染故。說種種極重惡言。為欲顯示不能染因故。說由唯信勝解。言由唯信樂無分別理而起勝解。故能對治種種惡趣。此即顯示諸惡不染。此中根本無分別智無染勝利。其譬云何。

論曰。

如虛空無染　　是無分別智　解脫一切障　　得成辦相應

釋曰。從何解脫。謂解脫一切障。由何解脫。謂成辦相應如是解脫。由於諸地唯得相應。成辦相應以為因故。此即顯示無分別智慧治諸障。此中后得無分別智無染勝利。其譬云何。

論曰。

如虛空無染　　是無分別智　常行於世間　　非世法所染

釋曰。由此智力觀諸有情諸利樂事故。思往彼世間受生。既受生已。一切世法所不能染。世法有八。一利二衰三譽四毀五稱六譏七苦八樂。從無分別智所生故。此智亦得無分別名。今當顯此三智差別。

論曰。

如啞求受義　　如啞正受義　如非啞受義　　三智譬如是　如愚求受義　　如愚正受義　如非愚受義　　三智譬如是　如五求受義　　如五正受義　如末那受義　　三智譬如是　如未解于論　　求論受法義　次第

【現代漢語翻譯】現代漢語譯本行無分別智（nirvikalpa-jñāna，無分別智）無染勝利。其譬云何？

論曰：

如虛空無染，是無分別智；種種極重惡，由唯信勝解。

釋曰：為欲顯示彼不能染故，說種種極重惡言。為欲顯示不能染因故，說由唯信勝解。言由唯信樂無分別理而起勝解，故能對治種種惡趣。此即顯示諸惡不染。此中根本無分別智（mūla-nirvikalpa-jñāna，根本無分別智）無染勝利。其譬云何？

論曰：

如虛空無染，是無分別智；解脫一切障，得成辦相應。

釋曰：從何解脫？謂解脫一切障。由何解脫？謂成辦相應如是解脫。由於諸地唯得相應，成辦相應以為因故。此即顯示無分別智（nirvikalpa-jñāna，無分別智）能治諸障。此中后得無分別智（pṛṣṭhalabdha-nirvikalpa-jñāna，后得無分別智）無染勝利。其譬云何？

論曰：

如虛空無染，是無分別智；常行於世間，非世法所染。

釋曰：由此智力觀諸有情諸利樂事故，思往彼世間受生。既受生已，一切世法所不能染。世法有八：一利、二衰、三譽、四毀、五稱、六譏、七苦、八樂。從無分別智（nirvikalpa-jñāna，無分別智）所生故，此智亦得無分別名。今當顯此三智差別。

論曰：

如啞求受義，如啞正受義，如非啞受義，三智譬如是；如愚求受義，如愚正受義，如非愚受義，三智譬如是；如五求受義，如五正受義，如末那（manas，意）受義，三智譬如是；如未解于論，求論受法義，次第

【English Translation】 English version The undefiled victory of actionless non-discriminating wisdom (nirvikalpa-jñāna). What is its simile?

Treatise says:

Like the undefiled space, is the non-discriminating wisdom; various extremely heavy evils, are overcome by singular faith and profound understanding.

Explanation: To show that it cannot be defiled, it speaks of 'various extremely heavy evils.' To show the cause of not being defiled, it speaks of 'by singular faith and profound understanding.' It means that by solely believing in and delighting in the principle of non-discrimination, profound understanding arises, thus being able to counteract various evil destinies. This shows that all evils do not defile. Here, what is the simile for the undefiled victory of fundamental non-discriminating wisdom (mūla-nirvikalpa-jñāna)?

Treatise says:

Like the undefiled space, is the non-discriminating wisdom; liberating from all obstacles, attaining accomplishment accordingly.

Explanation: From what is there liberation? It means liberation from all obstacles. By what is there liberation? It means liberation by accomplishing accordingly. Because only accordance is attained in the various grounds, accomplishment accordingly is the cause. This shows that non-discriminating wisdom (nirvikalpa-jñāna) can cure all obstacles. Here, what is the simile for the undefiled victory of subsequently attained non-discriminating wisdom (pṛṣṭhalabdha-nirvikalpa-jñāna)?

Treatise says:

Like the undefiled space, is the non-discriminating wisdom; constantly acting in the world, not defiled by worldly dharmas.

Explanation: By the power of this wisdom, observing the benefit and happiness of all sentient beings, one thinks of being born in that world. Having been born, one is not defiled by all worldly dharmas. There are eight worldly dharmas: gain, loss, fame, disgrace, praise, blame, suffering, and happiness. Because it arises from non-discriminating wisdom (nirvikalpa-jñāna), this wisdom also obtains the name of non-discrimination. Now, let us reveal the differences among these three wisdoms.

Treatise says:

Like a mute seeking to receive meaning, like a mute rightly receiving meaning, like a non-mute receiving meaning, the three wisdoms are like this; like a fool seeking to receive meaning, like a fool rightly receiving meaning, like a non-fool receiving meaning, the three wisdoms are like this; like the five seeking to receive meaning, like the five rightly receiving meaning, like manas (manas, mind) receiving meaning, the three wisdoms are like this; like one who has not understood the treatise, seeking the meaning of the Dharma from the treatise, in sequence.

譬三智　　應知加行等

釋曰。此中三智如其譬喻。應知差別。譬如啞人求受境義不能言說。如是加行無分別智。應知亦爾。譬如啞人正受境義寂無言說。如是根本無分別智。應知亦爾。如非啞人受境義已。如其所受而起言說。如是后得無分別智。應知亦爾。此中意取能作文字。名為言說。如愚頌中。無所了別說名為愚。如前啞喻應正安立三智差別。如五頌中。五謂眼等五無分別。應知此中求受正受俱無分別。加行根本于真如義差別亦爾。如意受義亦能分別。如是后得亦能受義。亦能分別。如是三智如前啞喻安立差別。于論頌中。如未解論于論求解。如是加行無分別智。應知亦爾。如溫習論但受於法。如是根本無分別智。應知亦爾。此中法者。意取文字如解論者。於法于義皆能領受。如是后得無分別智。應知亦爾次第之言。顯示三智似於法義領受差別。次當顯示根本后得譬喻差別。

論曰。

如人正閉目　　是無分別智　即彼復開目　　后得智亦爾　應知如虛空　　是無分別智　于中現色像　　后得智亦爾

釋曰。初頌顯示二智差別。其相可知。如虛空者。譬如虛空周遍無染。非能分別。非所分別。如是根本無分別智。應知亦爾。遍一切法一味空性故名周遍。一切諸法所不能染故名無染

【現代漢語翻譯】現代漢語譯本：譬如三種智慧，應當瞭解加行等（指加行無分別智、根本無分別智、后得無分別智）的差別。

解釋說：這裡的三種智慧，應該根據它們的譬喻來了解其差別。譬如一個啞巴想要感受某種境界的意義，卻無法用言語表達，如同加行無分別智。譬如啞巴正在感受某種境界的意義，寂靜無聲，如同根本無分別智。譬如不是啞巴的人，在感受某種境界的意義之後，能夠根據自己所感受到的而說出來，如同后得無分別智。這裡所說的『言說』，指的是能夠書寫文字。如同愚笨的頌文，無法理解辨別，所以被稱為愚笨。如同前面的啞巴的譬喻，應該正確地安立三種智慧的差別。如同五頌中所說，五是指眼等五種無分別。應當知道，這裡所說的『求受』和『正受』都沒有分別。加行和根本對於真如之義的差別也是如此。如同意識感受意義，也能夠分別。如同后得也能感受意義，也能分別。這三種智慧如同前面的啞巴的譬喻，安立其差別。在論頌中，如同未理解論典而去求解，如同加行無分別智。如同溫習論典，只是接受其中的法，如同根本無分別智。這裡所說的『法』，指的是文字。如同理解論典的人，對於法和義都能夠領受，如同后得無分別智。『次第』這個詞，顯示了三種智慧類似於對於法義領受的差別。接下來應當顯示根本和后得的譬喻差別。

論中說：

如同人正在閉著眼睛，這是無分別智（指根本無分別智）。當他再次睜開眼睛，后得智（指后得無分別智）也是如此。應當知道，如同虛空，這是無分別智（指根本無分別智）。在虛空中顯現各種色相，后得智（指后得無分別智）也是如此。

解釋說：最初的頌顯示了兩種智慧的差別，其相狀可以理解。如同虛空，譬如虛空周遍而沒有染污，不能分別，也不是被分別的對象。如同根本無分別智，也應該是這樣。因為它周遍一切法，具有同一的空性，所以叫做周遍。一切諸法都不能染污它，所以叫做無染。

【English Translation】 English version: It is like the three wisdoms; one should understand the distinctions of the preparatory practice, etc. (referring to the preparatory non-discriminating wisdom, the fundamental non-discriminating wisdom, and the subsequent non-discriminating wisdom).

Explanation: Here, the three wisdoms should be understood in their differences according to their metaphors. For example, like a mute person who wants to experience the meaning of a state but cannot express it in words, so too is the preparatory non-discriminating wisdom. Like a mute person who is experiencing the meaning of a state, silent and without speech, so too is the fundamental non-discriminating wisdom. Like a person who is not mute, after experiencing the meaning of a state, can speak according to what they have experienced, so too is the subsequent non-discriminating wisdom. Here, 'speech' refers to the ability to write words. Like a foolish verse that cannot understand or discern, it is called foolish. Like the previous metaphor of the mute person, the distinctions of the three wisdoms should be correctly established. As the five verses say, five refers to the five non-discriminating senses such as the eye. It should be known that 'seeking to experience' and 'experiencing' here are without discrimination. The difference between the preparatory practice and the fundamental in relation to the meaning of Suchness is also like this. Like consciousness experiencing meaning, it can also discriminate. Like the subsequent attainment, it can also experience meaning and also discriminate. These three wisdoms, like the previous metaphor of the mute person, establish their differences. In the treatise verses, like not understanding a treatise and seeking to understand it, so too is the preparatory non-discriminating wisdom. Like reviewing a treatise, only receiving the Dharma within it, so too is the fundamental non-discriminating wisdom. Here, 'Dharma' refers to words. Like a person who understands a treatise, they can receive both the Dharma and the meaning, so too is the subsequent non-discriminating wisdom. The word 'sequence' shows that the three wisdoms are similar in the difference of receiving the Dharma and meaning. Next, the difference between the metaphors of the fundamental and subsequent will be shown.

The treatise says:

Like a person with their eyes closed, this is non-discriminating wisdom (referring to the fundamental non-discriminating wisdom). When they open their eyes again, the subsequent wisdom (referring to the subsequent non-discriminating wisdom) is also like this. It should be known, like space, this is non-discriminating wisdom (referring to the fundamental non-discriminating wisdom). In space, various forms appear, the subsequent wisdom (referring to the subsequent non-discriminating wisdom) is also like this.

Explanation: The initial verse shows the difference between the two wisdoms, and their characteristics can be understood. Like space, for example, space is pervasive and without defilement, unable to discriminate, nor is it the object of discrimination. Like the fundamental non-discriminating wisdom, it should also be like this. Because it pervades all dharmas and has the same emptiness, it is called pervasive. All dharmas cannot defile it, so it is called undefiled.

。自無分別。是故說名非能分別。亦不為他分別行相。是故說名非所分別。如是應知。無分別智譬如虛空。現色像者。譬如空中所現色像是可分別。如是后得無分別智。應知亦爾。是所分別亦能分別。若以如是無分別智修成佛果。既離功用作意分別。云何能成利益安樂諸有情事。

論曰。

如末尼天樂　　無思成自事　種種佛事成　　常離思亦爾

釋曰。如離分別所作事成。於此頌中。末尼天樂譬喻。顯示如如意珠雖無分別而能成辦。隨諸有情意所樂事。又如天樂無擊奏者。隨生彼處有情意樂。出種種聲。如是應知。諸佛菩薩無分別智。雖離分別而能成辦種種事業。次當顯此無分別智所有甚深。此智為緣依他起性。分別事轉為緣余境。若爾何失。若緣分別。無分別性應不得成。若緣余境余境定無。云何得緣。

論曰。

非於此非余　　非智而是智　與境無有異　　智成無分別

釋曰。非於此非餘者。此智不緣分別為境。無分別故。不緣余境即緣依他。諸分別法真如法性為境界故。法與法性若一若異不可說故。此說根本無分別智。不緣分別亦不緣余。又此根本無分別智為智為非。若爾何失。若是智者。云何是智而是無分別。若非智者。云何說為無分別智。答此問言。非智而是智。

【現代漢語翻譯】現代漢語譯本：因為沒有分別，所以稱為『非能分別』。也不為其他（事物）分別行相，所以稱為『非所分別』。應當這樣理解，無分別智就像虛空一樣。而顯現的色像，就像虛空中所顯現的色像，是可以分別的。同樣，后得無分別智，也應當知道是這樣，既是所分別，也能分別。如果用這樣的無分別智修成佛果，既然遠離了功用、作意和分別，怎麼能夠成就利益安樂一切有情的事情呢？

論曰：

如末尼天樂，無思成自事，種種佛事成，常離思亦爾。

釋曰：如離分別所作事成。在這首偈頌中，用末尼（末尼，意為如意寶珠）和天樂作比喻，顯示如意寶珠雖然沒有分別，卻能成就隨順一切有情心意所喜樂的事情。又如天樂沒有擊奏的人，卻能隨著生於彼處有情的心意喜樂，發出種種聲音。應當這樣理解，諸佛菩薩的無分別智，雖然遠離分別，卻能成就種種事業。接下來應當闡明這無分別智的所有甚深之處。此智以緣起性（依他起性）為緣，分別之事由此運轉，以其他境界為緣。如果這樣，會有什麼過失呢？如果緣于分別，無分別性就不能成就。如果緣于其他境界，其他境界必定不存在，又怎麼能夠緣呢？

論曰：

非於此非余，非智而是智，與境無有異，智成無分別。

釋曰：『非於此非余』，是指此智不以分別作為境界，因為它是無分別的。不緣于其他境界，就是緣于依他起性，以諸分別法的真如法性作為境界。法與法性，若說是一，若說是異，都是不可說的。這裡說的是根本無分別智，不緣于分別，也不緣于其他。又，這根本無分別智，是智還是非智呢？如果這樣，會有什麼過失呢？如果是智，怎麼能既是智又是無分別的呢？如果不是智，又怎麼能說是無分別智呢？回答這個問題說，『非智而是智』。

【English Translation】 English version: Because there is no discrimination, it is called 'non-discriminating.' It also does not discriminate the characteristics of other (things), so it is called 'non-discriminated.' It should be understood that non-discriminating wisdom is like space. And the manifested forms are like the forms manifested in space, which can be discriminated. Similarly, post-attainment non-discriminating wisdom should also be known to be like this, it is both discriminated and able to discriminate. If one cultivates and attains Buddhahood with such non-discriminating wisdom, since it is far from effort, intention, and discrimination, how can it accomplish the benefit and happiness of all sentient beings?

Treatise says:

Like Mani (Mani, meaning wish-fulfilling jewel) and heavenly music, without thought, it accomplishes its own affairs, all kinds of Buddha-deeds are accomplished, always apart from thought, it is also like that.

Explanation: Like the accomplishment of deeds apart from discrimination. In this verse, the metaphors of Mani and heavenly music show that the wish-fulfilling jewel, although without discrimination, can accomplish things that accord with the wishes and pleasures of all sentient beings. Also, like heavenly music without players, it emits various sounds according to the wishes and pleasures of sentient beings born there. It should be understood that the non-discriminating wisdom of all Buddhas and Bodhisattvas, although apart from discrimination, can accomplish various deeds. Next, the profound depths of this non-discriminating wisdom should be explained. This wisdom takes dependent origination (依他起性, yī tā qǐ xìng) as its condition, and the affairs of discrimination revolve from this, taking other realms as its condition. If so, what fault is there? If it is conditioned by discrimination, the nature of non-discrimination cannot be accomplished. If it is conditioned by other realms, other realms must not exist, so how can it be conditioned?

Treatise says:

Not in this, not in other, not wisdom but is wisdom, with the realm there is no difference, wisdom becomes non-discriminating.

Explanation: 'Not in this, not in other' means that this wisdom does not take discrimination as its realm, because it is non-discriminating. Not conditioned by other realms, it is conditioned by dependent origination, taking the suchness (真如, zhēn rú) nature of all discriminating dharmas as its realm. The dharma and the nature of dharma, whether they are said to be one or said to be different, are both unspeakable. Here it speaks of fundamental non-discriminating wisdom, which is not conditioned by discrimination, nor is it conditioned by other things. Also, is this fundamental non-discriminating wisdom wisdom or non-wisdom? If so, what fault is there? If it is wisdom, how can it be both wisdom and non-discriminating? If it is not wisdom, how can it be called non-discriminating wisdom? Answering this question, it says, 'not wisdom but is wisdom.'

此顯根本無分別智非定是智。似於加行分別智中此不生故。亦非非智。以從加行分別智因而得生故。復有別義。非於此非余非智而是智者。以非於此分別轉故。說名非智。以非於余即于分別法性轉故。而亦是智。前後二句互相解釋。與境無有異智成無分別者。非如加行無分別智。有其所取能取性轉名無分別。與所取境無差別轉。平等平等名無分別。此智不住所取能取二種性中。如薄伽梵余契經中說。一切法皆無分別。為欲顯示無分別義。復說頌言。

論曰。

應知一切法　　本性無分別　所分別無故　　無分別智無

釋曰。應知一切法本性無分別者。是一切法本來自性無分別義。何以故。所分別無故。此即顯示所分別事無所有故。諸法本性無有分別。若所分別無所有故。諸法本性無分別者。何故本來一切有情不得解脫。答此問言。無分別智無此顯彼。無無分別智。雖一切法本來自性無有分別。而不解脫。若於諸法無分別理。真證智生。現見諸法無分別性。即得解脫。此未生故未得解脫。真證智者。應知即是無分別智。今當顯此三智差別。

攝大乘論釋卷第八大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第九

世親菩薩造

三藏法師玄奘奉　詔

【現代漢語翻譯】現代漢語譯本：此顯根本無分別智（根本無分別智：一種直接、非概念性的智慧）並非一定就是智慧。因為它似乎在加行分別智（加行分別智：一種通過努力和分析獲得的智慧）中不會產生。但它也並非不是智慧，因為它從加行分別智因而產生。此外，還有另一種意義：它並非『在此』（指加行分別智）也非『在彼』（指其他），並非不是智慧，但同時又是智慧。因為它並非在加行分別智的分別上轉動，所以被稱為『非智』。因為它並非在其他事物上轉動，而是直接在分別的法性上轉動，所以它也是智慧。前後兩句互相解釋。與境無有異的智慧成就了無分別，不像加行無分別智那樣，具有所取（所認知的事物）和能取（能認知的主體）的性質而轉動，而是與所取境沒有差別地轉動，平等平等，所以稱為無分別。這種智慧不住留在所取和能取兩種性質中。正如薄伽梵（薄伽梵：佛的尊稱）在其他契經中所說：『一切法皆無分別。』爲了顯示無分別的意義，又說了頌：論曰：應知一切法，本性無分別，所分別無故，無分別智無。釋曰：應知一切法本性無分別，是指一切法本來自性沒有分別的意義。為什麼呢？因為所分別的事物不存在。這顯示了所分別的事物空無所有，所以諸法的本性沒有分別。如果所分別的事物空無所有，諸法的本性沒有分別，那麼為什麼本來一切有情（有情：指一切有感覺和意識的生命）不得解脫呢？回答這個問題說：因為沒有無分別智來顯現它。沒有無分別智，即使一切法本來自性沒有分別，也不會解脫。如果對於諸法的無分別之理，真正的證悟智慧產生，現見諸法的無分別性，就能得到解脫。因為這種智慧還沒有產生，所以還沒有得到解脫。真正的證悟智慧，應該知道就是無分別智。現在將要闡明這三種智慧的差別。《攝大乘論釋》卷第八大正藏第31冊 No. 1597 《攝大乘論釋》《攝大乘論釋》卷第九世親菩薩造三藏法師玄奘奉詔

【English Translation】 English version: This manifest fundamental non-discriminating wisdom (Mula-nirvikalpa-jnana: the primary, non-conceptual wisdom) is not necessarily wisdom, because it does not seem to arise in the preliminary discriminating wisdom (Prayoga-vikalpa-jnana: wisdom gained through effort and analysis). However, it is also not non-wisdom, because it arises as a result of the preliminary discriminating wisdom. Furthermore, there is another meaning: it is neither 'here' (referring to preliminary discriminating wisdom) nor 'there' (referring to elsewhere), neither non-wisdom nor wisdom. It is called 'non-wisdom' because it does not operate on the discriminations of preliminary discriminating wisdom. It is also wisdom because it does not operate on other things, but directly on the suchness of discrimination. The two sentences before and after explain each other. Wisdom that is non-different from its object achieves non-discrimination, unlike preliminary non-discriminating wisdom, which operates with the nature of the apprehended (the object of cognition) and the apprehender (the subject of cognition). Instead, it operates without difference from the apprehended object, equally and equally, and is therefore called non-discriminating. This wisdom does not abide in the two natures of the apprehended and the apprehender. As the Bhagavan (Bhagavan: an honorific title for the Buddha) said in other sutras: 'All dharmas are without discrimination.' To show the meaning of non-discrimination, he also spoke the verse: Treatise says: 'One should know that all dharmas are fundamentally without discrimination, because what is discriminated does not exist, therefore non-discriminating wisdom does not exist.' Commentary says: 'One should know that all dharmas are fundamentally without discrimination' means that the inherent nature of all dharmas is without discrimination. Why? Because what is discriminated does not exist. This shows that what is discriminated is empty, therefore the nature of all dharmas is without discrimination. If what is discriminated is empty, and the nature of all dharmas is without discrimination, then why are all sentient beings (sentient beings: all beings with feeling and consciousness) not liberated from the beginning? The answer to this question is: because there is no non-discriminating wisdom to reveal it. Without non-discriminating wisdom, even if the inherent nature of all dharmas is without discrimination, there will be no liberation. If true realization wisdom arises regarding the non-discriminating principle of all dharmas, and the non-discriminating nature of all dharmas is directly seen, then liberation will be attained. Because this wisdom has not yet arisen, liberation has not yet been attained. True realization wisdom should be known as non-discriminating wisdom. Now, the differences between these three types of wisdom will be explained. Commentary on the Compendium of the Great Vehicle, Volume 8 Taisho Tripitaka, Volume 31, No. 1597, Commentary on the Compendium of the Great Vehicle Commentary on the Compendium of the Great Vehicle, Volume 9 Composed by Bodhisattva Vasubandhu Translated by the Tripitaka Master Xuanzang under Imperial Order

譯

增上慧學分第九之餘

論曰。此中加行無分別智有三種。謂因緣引發數習生差別故。

釋曰。此中加行無分別智三種差別。謂或由種姓力。或由前生引發力。或由現在數習力而得生故。或由種姓力者。種姓為因而得生故。前生引發力者。由前生中數習為因而得生故。現在數習力者。由現在生士用力為因而得生故。

論曰。根本無分別智亦有三種。謂喜足無顛倒無戲論。無分別差別故。

釋曰。此中喜足無分別者。應知已到聞思究竟。由喜足故不復分別故。名喜足無分別智。謂諸菩薩住異生地。若得聞思覺慧究竟。便生喜足作是念言。凡所聞思極至於此。以是義故說名喜足無分別智。復有餘義。應知世間亦有喜足無分別智。謂諸有情至第一有見為涅槃。便生喜足作是念言。過此更無所應至處故。名喜足無分別智。無顛倒無分別者。謂聲聞等。應知彼等通達真如。得無常等四無倒智。無常等四顛倒分別。名無顛倒無分別智。無戲論無分別者。謂諸菩薩。應知菩薩於一切法。乃至菩提皆無戲論。應知此智所證真如。過名言路超世智境。由是名言不能宣說。諸世間智不能了知。

論曰。后得無分別智有五種。謂通達隨念安立和合如意思擇差別故。

釋曰。此後得智五種差別。

【現代漢語翻譯】現代漢語譯本增上慧學分第九之餘

論曰：此中加行無分別智有三種，即因緣引發、數習生差別所致。

釋曰：此中加行無分別智有三種差別。即或者由於種姓的力量，或者由於前生的引發力，或者由於現在的數習力而得以產生。或者由於種姓的力量，是指以種姓為因而得以產生。前生引發力，是指由於前生中數習為因而得以產生。現在數習力，是指由於現在生中努力修習為因而得以產生。

論曰：根本無分別智也有三種，即喜足、無顛倒、無戲論。這是由於無分別的差別所致。

釋曰：此中喜足無分別智，應當理解為已經達到聞思的究竟。由於喜足而不復分別，所以稱為喜足無分別智。指諸位菩薩住在異生之地，如果得到聞思覺慧的究竟，便會生起喜足，心想：『凡所聽聞思考的，都已經達到極致。』因為這個緣故，稱作喜足無分別智。還有另外的含義，應當知道世間也有喜足無分別智。指諸位有情到達第一有見（Bhavagra, 最高有），便以為是涅槃，生起喜足，心想：『超過此處，再也沒有應當到達的地方了。』所以稱為喜足無分別智。無顛倒無分別智，是指聲聞等。應當知道他們通達真如，得到無常等四種無顛倒智，沒有無常等四種顛倒分別，稱為無顛倒無分別智。無戲論無分別智，是指諸位菩薩。應當知道菩薩對於一切法，乃至菩提，都沒有戲論。應當知道此智所證的真如，超越名言的道路，超出世間智慧的境界，因此名言不能宣說，諸世間智不能瞭解。

論曰：后得無分別智有五種，即通達、隨念、安立、和合、如意思擇的差別所致。

釋曰：此後得智有五種差別。

【English Translation】 English version Section Nine on Higher Wisdom Studies - Remainder

Treatise: In this context, there are three types of subsequent non-discriminating wisdom, arising from causes and conditions, repeated practice, and differences in birth.

Explanation: Here, the subsequent non-discriminating wisdom has three distinctions: it arises either from the power of lineage (gotra), or from the power of prior life's instigation, or from the power of present repeated practice. 'From the power of lineage' means it arises because lineage is the cause. 'Prior life's instigation' means it arises because repeated practice in a prior life is the cause. 'Present repeated practice' means it arises because effort in the present life is the cause.

Treatise: Fundamental non-discriminating wisdom also has three types: satisfaction, non-invertedness, and non-elaboration. This is due to the differences in non-discrimination.

Explanation: Here, 'satisfaction non-discrimination' should be understood as having reached the ultimate in hearing and thinking. Because of satisfaction, there is no further discrimination, hence it is called 'satisfaction non-discriminating wisdom'. It refers to bodhisattvas residing in the stage of ordinary beings. If they attain the ultimate in the wisdom of hearing, thinking, and awareness, they will generate satisfaction, thinking: 'All that has been heard and thought has reached its limit here.' For this reason, it is called 'satisfaction non-discriminating wisdom'. There is another meaning: it should be known that worldly beings also have 'satisfaction non-discriminating wisdom'. It refers to sentient beings who, upon reaching the Peak of Existence (Bhavagra), consider it to be Nirvana, generating satisfaction, thinking: 'Beyond this, there is nowhere else to reach.' Therefore, it is called 'satisfaction non-discriminating wisdom'. 'Non-invertedness non-discrimination' refers to shravakas (hearers) and others. It should be known that they understand Suchness (Tathata), attaining the four non-inverted wisdoms such as impermanence, and have no inverted discriminations regarding impermanence, etc., hence it is called 'non-invertedness non-discriminating wisdom'. 'Non-elaboration non-discrimination' refers to bodhisattvas. It should be known that bodhisattvas have no elaboration regarding all dharmas, even up to Bodhi (enlightenment). It should be known that the Suchness realized by this wisdom transcends the path of language and surpasses the realm of worldly wisdom. Therefore, language cannot express it, and worldly wisdom cannot comprehend it.

Treatise: Subsequent non-discriminating wisdom has five types: understanding, recollection, establishment, combination, and as-desired discernment. This is due to the differences in these aspects.

Explanation: This subsequent wisdom has five distinctions.

一通達思擇。二隨念思擇。三安立思擇。四和合思擇。五如意思擇。此中通達思擇者。謂通達時如是思擇。我已通達。此中思擇意取覺察。隨念思擇者。謂從此出隨憶念言。我已通達無分別性。安立思擇者。謂為他說此通達事。和合思擇者。謂總緣智觀一切法皆同一相。由此智故進趣轉依。或轉依已重起此智。如意思擇者。謂隨所思一切如意。由此思擇能變地等令成金等。為得如意起此思擇。是故說名如意思擇。如有說言。由思擇故便得如意。雖已成立無分別智。猶未宣說成立因緣。是故復說多頌顯示。

論曰。復有多頌。成立如是無分別智。

鬼傍生人天　　各隨其所應　等事心異故　　許義非真實　於過去事等　　夢像二影中　雖所緣非實　　而境相成就　若義義性成　　無無分別智　此若無佛果　　證得不應理　得自在菩薩　　由勝解力故　如欲地等成　　得定者亦爾　成就簡擇者　　有智得定者　思惟一切法　　如義皆顯現　無分別智行　　諸義皆不現　當知無有義　　由此亦無識

釋曰。鬼傍生人天各隨其所應等者。謂于傍生見有水處。餓鬼見是陸地高原。於人所見有糞穢處。豬等傍生見為凈妙可居室宅。於人所見凈妙飲食。諸天見為臭穢不凈。如是眾生於等事中

【現代漢語翻譯】現代漢語譯本一、通達思擇：二、隨念思擇：三、安立思擇：四、和合思擇：五、如意思擇。其中，通達思擇是指在通達之時，如此思擇：『我已經通達了。』這裡的思擇，意在覺察。隨念思擇是指從此出發，隨之憶念說：『我已經通達了無分別性。』安立思擇是指爲了他人解說此通達之事。和合思擇是指總體上以智慧觀察一切法皆為同一相。由於這種智慧，得以進步趨向轉依（Paravrtti，一種轉化和依靠）。或者在轉依之後，重新生起這種智慧。如意思擇是指隨所思念的一切都如意。通過這種思擇，能夠變化土地等，使之成為黃金等。爲了得到如意之物而生起這種思擇。因此，稱之為如意思擇。正如有人所說：『由於思擇的緣故，便能得到如意之物。』雖然已經成立了無分別智（Nirvikalpa-jnana，一種沒有分別的智慧），但尚未宣說成立的因緣。因此，再次用多頌來顯示。論曰：還有多頌，成立這樣的無分別智。『鬼、傍生、人、天，各隨其所應，等事心異故，許義非真實。』『於過去事等，夢、像、二影中，雖所緣非實，而境相成就。』『若義義性成，無無分別智，此若無佛果，證得不應理。』『得自在菩薩，由勝解力故，如欲地等成，得定者亦爾。』『成就簡擇者，有智得定者，思惟一切法，如義皆顯現。』『無分別智行，諸義皆不現，當知無有義，由此亦無識。』釋曰：鬼、傍生、人、天各隨其所應等，是指在傍生看來有水的地方，餓鬼看到的是陸地高原。在人看來是糞穢的地方，豬等傍生卻認為是乾淨美好可以居住的宅室。在人看來是乾淨美好的飲食，諸天卻認為是臭穢不凈。像這樣，眾生對於同樣的事物

【English Translation】 English version 1. Discernment through Thorough Understanding; 2. Discernment through Recollection; 3. Discernment through Establishment; 4. Discernment through Combination; 5. Discernment as Desired. Among these, Discernment through Thorough Understanding refers to, at the time of thorough understanding, discerning in this way: 'I have thoroughly understood.' Here, 'discernment' implies awareness. Discernment through Recollection refers to, proceeding from this, recollecting and saying: 'I have thoroughly understood non-discrimination.' Discernment through Establishment refers to explaining this matter of thorough understanding to others. Discernment through Combination refers to, in general, observing with wisdom that all dharmas (laws/phenomena) are of the same nature. Due to this wisdom, one progresses towards Paravrtti (transformation and reliance). Or, after Paravrtti, this wisdom arises again. Discernment as Desired refers to everything being as desired according to what is thought. Through this discernment, one can transform earth, etc., into gold, etc. This discernment arises in order to obtain what is desired. Therefore, it is called Discernment as Desired. As someone said: 'Due to discernment, one obtains what is desired.' Although non-discriminating wisdom (Nirvikalpa-jnana) has been established, the causes and conditions for its establishment have not yet been explained. Therefore, it is shown again with many verses. The Treatise says: There are also many verses that establish such non-discriminating wisdom. 'Ghosts, animals, humans, and gods, each according to their respective perceptions, see things differently; therefore, what is perceived is not ultimately real.' 'In past events, dreams, images, and reflections, although what is perceived is not real, the appearance of the object is accomplished.' 'If the meaning of things were inherently real, there would be no non-discriminating wisdom; if this were absent, the attainment of Buddhahood would be illogical.' 'Bodhisattvas who have attained mastery, through the power of superior understanding, can transform earth, etc., as desired; those who have attained samadhi (meditative concentration) are also like this.' 'Those who have perfected discernment, those who are wise and have attained samadhi, when they contemplate all dharmas, they appear as they are understood.' 'When non-discriminating wisdom is active, all meanings do not appear; it should be known that there are no meanings, and therefore, there is no consciousness either.' The Explanation says: 'Ghosts, animals, humans, and gods, each according to their respective perceptions,' refers to the fact that where animals see water, hungry ghosts see a dry, elevated plateau. Where humans see filth, pigs and other animals see a clean and wonderful dwelling. What humans see as clean and wonderful food, gods see as foul and impure. In this way, beings perceive the same things

心見異故。應知境義非真實有。若義實無識應無境。有無境識如緣去來。如緣夢像。如緣鏡等及三摩地所行影像。為顯此義說一伽他。謂於過去等。此中前半由後半釋。如其次第應知其相。由無別實境。是故說言有無境識。由自變為境。是故說言境相成就。即是自緣心影像義。謂緣去來夢像二影。次第安立境相成就。若義義性成無無分別智者。若義實有義之自性。是則應無無分別智。若謂雖無無分別智。當有何失。此若無佛果證得不應理者。若汝撥無無分別智。是則不應證得佛果故。應決定許有如是無分別智。得自在菩薩者。謂已證得自在菩薩。由勝解力故者。由愿樂力。如欲地等成者。謂令地等成金等相。隨欲皆成。得定者亦爾者。謂餘聲聞等。成就簡擇者者。謂已成滿毗缽舍那。言有智者。謂諸菩薩。得定者者。得三摩地。思惟一切法如義皆顯現者。謂菩薩等定慧成滿攝心於內。如如思惟經等法義。如是如是皆得顯現。若唸佛時隨所思念彼彼法中佛義顯現。思色受等應知亦爾。無分別智行諸義皆不現者。謂無分別智正現行時。一切境義皆不顯現。當知無有義者。謂由前說種種道理。當知境義實無所有。欲顯其識如境亦無故。言由此亦無識。所識境義既無所有。由此應知能識亦無。此義如前所知相中分明已顯。

【現代漢語翻譯】現代漢語譯本：心識的顯現因人而異。因此，應當明白外境的意義並非真實存在。如果外境的意義確實不存在，那麼心識就不應該有外境作為所緣。有外境和沒有外境的心識，就像緣於過去和未來。又如緣于夢境和影像，或者緣于鏡子等事物，以及三摩地（Samadhi，定）中所顯現的影像。爲了闡明這個道理，說了一個偈頌，即『關於過去等』。其中前半句由後半句解釋，應當按照順序瞭解其中的含義。因為沒有獨立實在的外境，所以說『有外境和沒有外境的心識』。因為心識自身變化為外境，所以說『外境的相狀得以成就』，這就是心識緣于自身影像的意義。也就是緣於過去、未來、夢境、影像這四種影像，依次安立外境的相狀得以成就。如果外境的意義的自性是真實存在的，那麼就不應該有無分別智（Nirvikalpa-jnana）。如果外境的意義確實具有其自性，那麼就應該沒有無分別智。如果說即使沒有無分別智，會有什麼損失呢？如果這樣，那麼證得佛果就不合理了。如果你們否定無分別智，那麼就不應該證得佛果。因此，應該確定地承認有這樣的無分別智。『得自在菩薩』是指已經證得自在的菩薩。『由於勝解力的緣故』是指由於愿樂的力量。『如欲地等成』是指使土地等變成黃金等相，隨心所欲都能實現。『得定者亦爾』是指其餘的聲聞等。『成就簡擇者』是指已經圓滿成就毗缽舍那（Vipassana，觀）。『言有智者』是指諸位菩薩。『得定者』是指得到三摩地。『思惟一切法如義皆顯現』是指菩薩等定慧圓滿，將心攝持于內，像這樣思惟經典等法義，就像這樣都能顯現。如果唸佛的時候，隨著所思念的，在那些法中佛的意義都會顯現。應當知道思惟色、受等也是如此。『無分別智行諸義皆不現』是指無分別智真正現行的時候，一切外境的意義都不顯現。『當知無有義者』是指通過前面所說的種種道理，應當知道外境的意義實際上什麼都沒有。爲了顯示心識像外境一樣也是不存在的，所以說『由此亦無識』。既然所認識的外境的意義什麼都沒有，由此應該知道能認識的心識也是不存在的。這個意義就像前面所說的所知相中已經分明地顯示了。

【English Translation】 English version: The appearance of consciousness varies from person to person. Therefore, it should be understood that the meaning of external objects is not truly existent. If the meaning of external objects truly does not exist, then consciousness should not have external objects as its object of cognition. Consciousness with and without external objects is like being related to the past and the future. It is also like being related to dreams and images, or being related to mirrors and other things, as well as the images that appear in Samadhi (定, concentration). To clarify this principle, a verse is spoken, namely 'regarding the past, etc.' The first half of this is explained by the second half, and the meaning should be understood in sequence. Because there is no independent, real external object, it is said 'consciousness with and without external objects.' Because consciousness itself transforms into external objects, it is said 'the appearance of external objects is accomplished,' which is the meaning of consciousness being related to its own image. That is, being related to the four images of the past, future, dreams, and images, the appearance of external objects being accomplished is established in sequence. If the nature of the meaning of external objects is truly existent, then there should be no Nirvikalpa-jnana (無分別智, non-conceptual wisdom). If the meaning of external objects truly has its own nature, then there should be no non-conceptual wisdom. If it is said that even if there is no non-conceptual wisdom, what loss would there be? If so, then attaining Buddhahood would be unreasonable. If you deny non-conceptual wisdom, then you should not attain Buddhahood. Therefore, it should be definitely acknowledged that there is such non-conceptual wisdom. 'Bodhisattvas who have attained mastery' refers to Bodhisattvas who have already attained mastery. 'Due to the power of superior understanding' refers to the power of aspiration. 'Like the desired earth, etc., being accomplished' refers to making the land, etc., become like gold, etc., and everything can be achieved as desired. 'Those who have attained concentration are also like this' refers to the remaining Sravakas (聲聞, hearers) and others. 'Those who have accomplished discernment' refers to those who have fully accomplished Vipassana (毗缽舍那, insight meditation). 'Those who are said to have wisdom' refers to the Bodhisattvas. 'Those who have attained concentration' refers to those who have attained Samadhi. 'Thinking of all dharmas, the meaning appears as it is' refers to Bodhisattvas, etc., whose Samadhi and wisdom are complete, holding the mind within, and thinking of the meaning of the sutras, etc., in this way, everything appears as it is. If, when reciting the Buddha's name, the meaning of the Buddha appears in those dharmas according to what is thought of. It should be known that thinking of form, feeling, etc., is also like this. 'When non-conceptual wisdom acts, all meanings do not appear' refers to when non-conceptual wisdom is truly acting, the meaning of all external objects does not appear. 'It should be known that there is no meaning' refers to through the various reasons mentioned earlier, it should be known that the meaning of external objects is actually nothing. In order to show that consciousness is also non-existent like external objects, it is said 'therefore, there is also no consciousness.' Since the meaning of the external objects that are cognized is nothing, it should be known that the consciousness that cognizes is also non-existent. This meaning is already clearly shown in the characteristics of what is known mentioned earlier.

論曰。般若波羅蜜多與無分別智無有差別。如說菩薩安住般若波羅蜜多非處相應。能于所餘波羅蜜多修習圓滿。云何名為非處相應修習圓滿。謂由遠離五種處故。一遠離外道我執處故。二遠離未見真如菩薩分別處故。三遠離生死涅槃二邊處故。四遠離唯斷煩惱障生喜足處故。五遠離不顧有情利益安樂。住無餘依涅槃界處故。

釋曰。無分別智即是般若波羅蜜多。由彼經中說。諸菩薩安住般若波羅蜜多非處相應。能于所餘波羅蜜多修習圓滿。為欲令知如是義故顯示彼文。遠離外道我執處者。謂如外道住般若中執我我所。作如是念我能住般若。般若是我所菩薩不爾。遠離如是諸外道輩我執處故。應知說名非處相應。安住般若波羅蜜多。遠離未見真如菩薩分別處者。謂如未見真如菩薩。于無分別般若波羅蜜多中。分別此是般若波羅蜜多。菩薩遠離如是分別。應知說名非處相應安住般若波羅蜜多。遠離生死涅槃二邊處者。謂如世間安住生死。諸聲聞等安住涅槃。菩薩不爾。遠離二邊。應知說名非處相應安住般若波羅蜜多。遠離唯斷煩惱障生喜足處者。如聲聞等唯斷煩惱障便生喜足菩薩不爾。由此意趣。應知說名非處相應安住般若波羅蜜多。遠離不顧有情利益安樂住無餘依涅槃界處者。謂如聲聞等不顧有情利益安樂。

【現代漢語翻譯】現代漢語譯本：論中說，般若波羅蜜多（Prajnaparamita，智慧的完美）與無分別智（non-discriminating wisdom）沒有差別。正如經文所說，菩薩安住于般若波羅蜜多，不與某些『處』相應，才能對其他的波羅蜜多修習圓滿。什麼叫做不與某些『處』相應而修習圓滿呢？就是由於遠離五種『處』的緣故：一是遠離外道對我執的執著；二是遠離未見真如（Tathata，事物的真實本性）的菩薩所產生的分別；三是遠離生死和涅槃（Nirvana，解脫）這兩種極端；四是遠離僅僅斷除煩惱障就感到滿足；五是遠離不顧及有情（sentient beings，有情眾生）的利益和安樂，而安住在無餘依涅槃界（Nirvana without remainder，沒有剩餘的涅槃）的狀態。解釋說，無分別智就是般若波羅蜜多。因為經文中說，諸位菩薩安住于般若波羅蜜多，不與某些『處』相應，才能對其他的波羅蜜多修習圓滿。爲了讓人們瞭解這個道理，所以特別解釋這段經文。遠離外道我執的『處』，是指外道安住在般若中，卻執著于『我』和『我所』，認為『我』能安住于般若，般若是『我』的。菩薩不是這樣。因為遠離了這些外道的我執，所以稱為不與這些『處』相應，安住于般若波羅蜜多。遠離未見真如的菩薩所產生的分別，是指那些沒有見到真如的菩薩，在無分別的般若波羅蜜多中，分別『這是般若波羅蜜多』。菩薩遠離這樣的分別，所以稱為不與這些『處』相應，安住于般若波羅蜜多。遠離生死和涅槃這兩種極端，是指世間的人安住在生死之中，而一些聲聞（Sravaka，聽聞佛法者）安住在涅槃之中。菩薩不是這樣，他們遠離這兩種極端，所以稱為不與這些『處』相應，安住于般若波羅蜜多。遠離僅僅斷除煩惱障就感到滿足，是指聲聞等僅僅斷除了煩惱障就感到滿足，菩薩不是這樣。因為這個原因，所以稱為不與這些『處』相應，安住于般若波羅蜜多。遠離不顧及有情利益和安樂，而安住在無餘依涅槃界的狀態，是指聲聞等不顧及有情眾生的利益和安樂。

【English Translation】 English version: The treatise states that Prajnaparamita (Perfection of Wisdom) is no different from non-discriminating wisdom. As it is said, a Bodhisattva abiding in Prajnaparamita, not corresponding to certain 'places,' can cultivate and perfect the remaining Paramitas. What is meant by cultivating and perfecting without corresponding to certain 'places'? It is due to being away from five kinds of 'places': first, being away from the place of attachment to self held by non-Buddhists; second, being away from the discriminations made by Bodhisattvas who have not seen Suchness (Tathata, the true nature of things); third, being away from the two extremes of Samsara (birth and death) and Nirvana (liberation); fourth, being away from the place of being content with merely cutting off the afflictive obscurations; fifth, being away from the place of not caring for the benefit and happiness of sentient beings and abiding in the realm of Nirvana without remainder (Nirvana without remainder). The explanation says that non-discriminating wisdom is Prajnaparamita. Because it is said in the sutra that Bodhisattvas abiding in Prajnaparamita, not corresponding to certain 'places,' can cultivate and perfect the remaining Paramitas. To make known this meaning, this passage is specifically explained. Being away from the 'place' of attachment to self held by non-Buddhists refers to non-Buddhists who, while abiding in Prajna, are attached to 'self' and 'what belongs to self,' thinking, 'I can abide in Prajna, and Prajna belongs to me.' Bodhisattvas are not like this. Because they are away from the attachment to self held by these non-Buddhists, it is called not corresponding to these 'places' and abiding in Prajnaparamita. Being away from the discriminations made by Bodhisattvas who have not seen Suchness refers to those Bodhisattvas who have not seen Suchness and, in non-discriminating Prajnaparamita, discriminate, 'This is Prajnaparamita.' Bodhisattvas are away from such discriminations, so it is called not corresponding to these 'places' and abiding in Prajnaparamita. Being away from the two extremes of Samsara and Nirvana refers to worldly people who abide in Samsara, and some Sravakas (listeners of the Dharma) who abide in Nirvana. Bodhisattvas are not like this; they are away from these two extremes, so it is called not corresponding to these 'places' and abiding in Prajnaparamita. Being away from the place of being content with merely cutting off the afflictive obscurations refers to Sravakas and others who are content with merely cutting off the afflictive obscurations; Bodhisattvas are not like this. For this reason, it is called not corresponding to these 'places' and abiding in Prajnaparamita. Being away from the place of not caring for the benefit and happiness of sentient beings and abiding in the realm of Nirvana without remainder refers to Sravakas and others who do not care for the benefit and happiness of sentient beings.

于無餘依般涅槃界而般涅槃。菩薩不爾。不住聲聞所住之處。應知說名非處相應安住般若波羅蜜多。

論曰。聲聞等智與菩薩智有何差別。由五種相應知差別。一由無分別差別謂于蘊等法無分別故。二由非少分差別。謂于通達真如。入一切種所知境界。普為度脫一切有情。非少分故。三由無住差別。謂無住涅槃為所住故。四由畢竟差別。謂無餘依涅槃界中無斷盡故。五由無上差別。謂於此上無有餘乘勝過此故。此中有頌。

諸大悲為體　　由五相勝智　世出世滿中　　說此最高遠

釋曰。此中顯示聲聞等智與菩薩智五相差別。無分別差別者。謂聲聞等緣于蘊等分別識生。非菩薩智分別蘊等。非少分差別者。謂顯三種非少分性。一所達真如非少分性。二所知境界非少分性。三所度有情非少分性。所達真如非少分性者。謂菩薩智具足通達補特伽羅法無我性。聲聞等智入真如時。唯能通達補特伽羅無我之性。所知境界非少分性者。謂菩薩智普緣一切所知境生。聲聞等智唯緣苦等諸諦而生。所度有情非少分性者。謂菩薩智普為度脫一切有情。勤趣菩提。聲聞等智唯求自利。無住差別者。謂菩薩智正為安住無住涅槃。非聲聞等。是故差別。畢竟差別者。謂聲聞等於無餘依涅槃界中一切滅盡。菩薩於此涅槃界中

【現代漢語翻譯】現代漢語譯本：于無餘依般涅槃界（Anupadhisesa-nirvana-dhatu，指沒有剩餘煩惱的涅槃境界）而般涅槃（parinirvana，完全的涅槃）。菩薩（Bodhisattva，指追求覺悟的修行者）則不然。不住于聲聞（Sravaka，指聽聞佛法而證悟的修行者）所住之處。應當知道，這被稱為不符合般若波羅蜜多（Prajnaparamita，指智慧的完美）的安住。

論曰：聲聞等的智慧與菩薩的智慧有什麼差別？由五種相應可知差別：一是由無分別差別，即對於蘊（Skandha，構成個體經驗的要素）等法沒有分別的緣故；二是由非少分差別，即對於通達真如（Tathata，事物的真實本性），進入一切種所知境界（Sarvākāra-jñāna，對一切事物的所有方面都有了解的智慧），普遍爲了度脫一切有情（Sattva，眾生），不是少分的緣故；三是由無住差別，即以無住涅槃（Apratisthita-nirvana，不住于任何地方的涅槃）為所住的緣故；四是由畢竟差別，即在無餘依涅槃界中沒有斷盡的緣故；五是由無上差別，即在此之上沒有其餘的乘（Yana，道路或方法）勝過此的緣故。此中有頌：

諸大悲為體　　由五相勝智世出世滿中　　說此最高遠

釋曰：此中顯示聲聞等的智慧與菩薩的智慧的五相差別。無分別差別者，是指聲聞等緣于蘊等分別識生。非菩薩智分別蘊等。非少分差別者，是指顯示三種非少分性：一是所達真如非少分性；二是所知境界非少分性；三是所度有情非少分性。所達真如非少分性者，是指菩薩智具足通達補特伽羅（Pudgala，個體）法無我性（Nairatmya，無我的性質）。聲聞等智入真如時，唯能通達補特伽羅無我之性。所知境界非少分性者，是指菩薩智普遍緣一切所知境生。聲聞等智唯緣苦等諸諦（Satya，真理）而生。所度有情非少分性者，是指菩薩智普遍爲了度脫一切有情，勤趣菩提（Bodhi，覺悟）。聲聞等智唯求自利。無住差別者，是指菩薩智正為安住無住涅槃，非聲聞等，是故差別。畢竟差別者，是指聲聞等於無餘依涅槃界中一切滅盡。菩薩於此涅槃界中

【English Translation】 English version: To enter parinirvana (parinirvana, complete nirvana) in the Anupadhisesa-nirvana-dhatu (Anupadhisesa-nirvana-dhatu, the realm of nirvana without remainder). A Bodhisattva (Bodhisattva, a being who seeks enlightenment) does not. They do not abide in the place where Sravakas (Sravaka, a disciple who attains enlightenment by hearing the teachings) abide. It should be known that this is called abiding in a way that does not accord with Prajnaparamita (Prajnaparamita, the perfection of wisdom).

Treatise: What is the difference between the wisdom of Sravakas and the wisdom of Bodhisattvas? The difference can be known by five aspects: First, the difference of non-discrimination, because there is no discrimination regarding the Skandhas (Skandha, aggregates of existence) and other dharmas (Dharma, teachings or phenomena); second, the difference of not being partial, because it is not partial in understanding Tathata (Tathata, suchness), entering the realm of Sarvākāra-jñāna (Sarvākāra-jñāna, knowledge of all aspects), and universally liberating all Sattvas (Sattva, sentient beings); third, the difference of non-abiding, because it takes Apratisthita-nirvana (Apratisthita-nirvana, non-abiding nirvana) as its abode; fourth, the difference of ultimate, because there is no complete cessation in the Anupadhisesa-nirvana-dhatu; fifth, the difference of unsurpassed, because there is no other Yana (Yana, vehicle or path) superior to this.

In this there is a verse:

Whose essence is great compassion, wisdom surpassing in five aspects, Filling the mundane and supramundane, this is said to be the highest and most profound.

Explanation: Here, the five aspects of difference between the wisdom of Sravakas and the wisdom of Bodhisattvas are shown. The difference of non-discrimination means that Sravakas and others give rise to discriminating consciousness based on the Skandhas and so on. The wisdom of Bodhisattvas does not discriminate the Skandhas and so on. The difference of not being partial means that three aspects of non-partiality are shown: first, the Tathata attained is non-partial; second, the realm of knowledge is non-partial; third, the sentient beings to be liberated are non-partial. The Tathata attained being non-partial means that the wisdom of Bodhisattvas fully understands the non-self (Nairatmya, no-self nature) of both Pudgalas (Pudgala, individuals) and dharmas. When the wisdom of Sravakas and others enters Tathata, it can only understand the non-self of Pudgalas. The realm of knowledge being non-partial means that the wisdom of Bodhisattvas universally arises in relation to all knowable objects. The wisdom of Sravakas and others only arises in relation to the Four Noble Truths (Satya, truths) such as suffering. The sentient beings to be liberated being non-partial means that the wisdom of Bodhisattvas universally strives to liberate all sentient beings and diligently pursues Bodhi (Bodhi, enlightenment). The wisdom of Sravakas and others only seeks self-benefit. The difference of non-abiding means that the wisdom of Bodhisattvas is precisely for abiding in non-abiding nirvana, not like Sravakas and others, hence the difference. The difference of ultimate means that Sravakas and others completely cease in the Anupadhisesa-nirvana-dhatu. Bodhisattvas in this nirvana realm

功德無盡。是故差別。無上差別者。謂聲聞等上有大乘。其菩薩乘無復有上。是故差別。為顯此義說一伽他。世出世滿中者。謂於色無色界世間滿中。及於聲聞乘等出世滿中。

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

見業障現前　　積集損惱故　現有諸有情　　不感菩薩施

釋曰。此中顯示。由是因緣。菩薩雖得財位自在具足大悲。而不施與有情財位。見彼有情于諸財位有重業障故者。謂諸有情有障菩薩神力惡業。由彼惡業障礙菩薩無障礙智。由見此故。雖有堪能雖彼匱乏而便棄捨。此中應引餓鬼江喻。如江有水。無障飲者。然諸餓鬼由自業過不能得飲。此亦如是。江喻菩薩。財位喻水。鬼喻有情。如彼餓鬼不合飲用江中凈水。如是有情不合受用菩薩財位。見彼有情若施財位障生善法故者。謂復有餘補特伽羅雖無業障。菩薩見彼于相續中當生善法。若施財位。受富樂故障彼生善。作是思惟。寧彼

【現代漢語翻譯】現代漢語譯本功德無盡。因此有差別。無上差別是指，聲聞（Śrāvaka，聽聞佛陀教誨的弟子）等之上還有大乘（Mahāyāna，普度眾生之乘），而菩薩乘（Bodhisattvayāna，以菩薩行為修行之乘）之上再沒有更高的了，所以有差別。爲了彰顯這個意義，說一個偈頌：『世出世滿中』，是指在色（rūpa，物質現象）等無色世間充滿，以及在聲聞乘等出世間充滿。

論曰：如果諸位菩薩成就了這樣的增上尸羅（adhisīla，增上的戒律）、增上質多（adhicitta，增上的心）、增上般若（adhiprajña，增上的智慧），功德圓滿，對於各種財物地位得到大自在，為什麼現在卻看到有些眾生匱乏財物地位呢？因為看到那些眾生對於各種財物地位有很重的業障的緣故；看到那些眾生如果施與財物地位，會障礙產生善法的緣故；看到那些眾生如果缺乏財物地位，會厭離現前（的輪迴）的緣故；看到那些眾生如果施與財物地位，就會成為積集不善法的原因的緣故；看到那些眾生如果施與財物地位，就會成為損害其他無量眾生的原因的緣故。所以現在看到有些眾生匱乏財物地位。這裡有一首頌：

『見業障現前，積集損惱故，現有諸有情，不感菩薩施。』

釋曰：這裡顯示，因為這些因緣，菩薩雖然得到財物地位的自在，具足大悲心，卻不施與眾生財物地位。『見彼有情于諸財位有重業障故者』，是指眾生有障礙菩薩神力的惡業。由於那些惡業障礙菩薩的無障礙智慧。因為見到這個緣故，雖然有能力，雖然他們匱乏，卻捨棄他們。這裡應該引用餓鬼江的譬喻。如同江里有水，沒有障礙飲用的人，然而那些餓鬼由於自己的業報不能夠飲用。這裡也是這樣。江比喻菩薩，財物地位比喻水，餓鬼比喻眾生。如同那些餓鬼不適合飲用江中的乾淨水，如同這些眾生不適合受用菩薩的財物地位。『見彼有情若施財位障生善法故者』，是指還有其他的補特伽羅（pudgala，人），雖然沒有業障，菩薩看到他們在相續中將要產生善法，如果施與財物地位，享受富裕快樂就會障礙他們產生善法。這樣思惟，寧可

【English Translation】 English version Merit is inexhaustible. Therefore, there are distinctions. The unsurpassed distinction refers to the Mahāyāna (Great Vehicle, the vehicle for universal salvation) which is above even the Śrāvakas (Disciples who hear the Buddha's teachings), and there is nothing above the Bodhisattvayāna (Bodhisattva Vehicle, the vehicle of practice as a Bodhisattva). Therefore, there are distinctions. To reveal this meaning, a Gatha (verse) is spoken: 'Full of the mundane and supramundane,' which means being full in the form (rūpa, material phenomena) and formless realms, as well as being full in the supramundane realms such as the Śrāvakayāna.

Treatise: If Bodhisattvas accomplish such superior morality (adhisīla), superior mind (adhicitta), and superior wisdom (adhiprajña), and their merits are complete, and they attain great freedom over all wealth and positions, why do we see some sentient beings lacking wealth and positions? It is because they see that those sentient beings have heavy karmic obstacles regarding wealth and positions; they see that if they bestow wealth and positions on those sentient beings, it will obstruct the arising of good dharmas; they see that if those sentient beings lack wealth and positions, they will become disgusted with the present (cycle of rebirth); they see that if they bestow wealth and positions on those sentient beings, it will become a cause for accumulating unwholesome dharmas; they see that if they bestow wealth and positions on those sentient beings, it will become a cause for harming countless other sentient beings. Therefore, we see some sentient beings lacking wealth and positions. Here is a verse:

'Seeing karmic obstacles manifest, accumulating harm, therefore, some sentient beings do not receive the Bodhisattva's giving.'

Explanation: This shows that because of these reasons, even though Bodhisattvas attain freedom over wealth and positions and are full of great compassion, they do not bestow wealth and positions on sentient beings. 'Seeing that those sentient beings have heavy karmic obstacles regarding wealth and positions' means that sentient beings have evil karma that obstructs the Bodhisattva's divine power. Because those evil karmas obstruct the Bodhisattva's unobstructed wisdom. Because they see this, even though they are capable, even though those beings are lacking, they abandon them. Here, the analogy of the hungry ghost river should be cited. Just as there is water in the river, and there are no obstacles for those who can drink, but those hungry ghosts cannot drink because of their own karmic faults. It is the same here. The river is analogous to the Bodhisattva, wealth and positions are analogous to water, and the hungry ghosts are analogous to sentient beings. Just as those hungry ghosts are not fit to drink the clean water in the river, so these sentient beings are not fit to receive the Bodhisattva's wealth and positions. 'Seeing that if they bestow wealth and positions on those sentient beings, it will obstruct the arising of good dharmas' means that there are other pudgalas (persons), although they have no karmic obstacles, the Bodhisattva sees that they will generate good dharmas in their continuum, and if they bestow wealth and positions, enjoying wealth and happiness will obstruct them from generating good dharmas. Thinking in this way, rather

貧賤順生善法。勿彼富貴障善法生。由此道理。雖得自在不施財位。見彼有情若乏財位厭離現前故者。謂復有餘補特伽羅。菩薩見彼由貧賤故厭離現前。作是思惟。寧彼貧賤厭離現前隨順善法。勿彼富貴不生厭離。由此道理。雖得自在不施財位。見彼有情若施財位即為積集不善法因故者。謂復有餘補特伽羅。菩薩見彼乃至貧窮常不積集諸不善法。作是思惟。寧彼貧窮不造諸惡。勿彼富貴集諸不善。由此道理。雖得自在不施財位。見彼有情若施財位即便作余無量有情損惱因故者。謂復有餘補特伽羅。菩薩見彼得大財位即便苦惱無量有情。作是思惟。寧彼一身獨受貧賤。勿彼富貴損惱其餘無量有情。由此道理。雖得自在不施財位。為顯此義復說伽他。謂見有情有業障故。障生善故。厭現前故。積集惡故。損惱他故。不感菩薩施彼財位。是故現有匱乏有情。此略顯義。余廣易了。

攝大乘論釋果斷分第十

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

釋曰。無住涅槃以舍雜染不捨生死二所依

止轉依為相者。謂住此轉依時。不容煩惱不捨生死。是此轉依相。何者生死。謂依他起雜染性分。何者涅槃。謂依他起清凈性分。何者依止。謂通二分所依自性。何者轉依。謂即此性對治生時。舍雜染分得清凈分。

論曰。又此轉依略有六種。一損力益能轉。謂由勝解力聞熏習住故。及由有羞恥。令諸煩惱少分現行不現行故。二通達轉。謂諸菩薩已入大地。于真實非真實顯現不顯現現前住故。乃至六地。三修習轉。謂猶有障。一切相不顯現。真實顯現故。乃至十地。四果圓滿轉謂永無障。一切相不顯現。最清凈真實顯現。於一切相得自在故。五下劣轉。謂聲聞等唯能通達補特伽羅空無我性。一向背生死一向捨生死故。六廣大轉。謂諸菩薩兼通達法空無我性。即于生死見為寂靜。雖斷雜染而不捨故。若諸菩薩住下劣轉有何過失不顧一切有情利益安樂事故。違越一切菩薩法故。與下劣乘同解脫故。是為過失。若諸菩薩住廣大轉有何功德。生死法中以自轉依為所依止。得自在故。於一切趣。示現一切有情之身。于最勝生及三乘中。種種調伏方便善巧。安立所化諸有情故。是為功德。

釋曰。又此轉依略有六種。損力益能轉者。謂損減阿賴耶識中煩惱熏習力故。增益彼對治功能故得此轉依。謂由勝解力聞熏習住故

【現代漢語翻譯】現代漢語譯本：什麼是轉依的相？意思是說，安住於此轉依之時，不再容許煩惱，也不捨棄生死。這就是轉依的相。什麼是生死？指的是依他起性的雜染部分。什麼是涅槃？指的是依他起性的清凈部分。什麼是依止？指的是通於雜染和清凈二分的所依自性。什麼是轉依？指的是當此自性生起對治時，捨棄雜染部分而獲得清凈部分。

論曰：此外，轉依略有六種。一是損力益能轉，這是由於殊勝的理解力、聽聞熏習的安住，以及由於有羞恥心，使得諸煩惱少部分現行或不現行。二是通達轉，這是指已入大地的菩薩，對於真實與非真實的顯現與不顯現，能夠現前安住，乃至六地。三是修習轉，這是指仍然有障礙，一切相不顯現，而真實顯現，乃至十地。四是果圓滿轉，這是指永遠沒有障礙，一切相不顯現，最清凈的真實顯現，對於一切相得到自在。五是下劣轉，這是指聲聞等只能通達補特伽羅（pudgala，補特伽羅，意為『人』或『有情』）空無我性，一味地背離生死，一味地捨棄生死。六是廣大轉，這是指諸菩薩兼能通達法空無我性，即于生死見為寂靜，雖然斷除雜染而不捨棄生死。如果諸菩薩安住于下劣轉，有什麼過失？因為他們不顧一切有情（sattva，有情，指一切有情感的生命）的利益安樂，違越一切菩薩法，與下劣乘（Hinayana，小乘）得到相同的解脫。這就是過失。如果諸菩薩安住于廣大轉，有什麼功德？在生死法中，以自己的轉依為所依止，得到自在。對於一切趣（gati，趣，指輪迴的去處），示現一切有情之身，在最殊勝的生處以及三乘（Triyana，三乘，指聲聞乘、緣覺乘和菩薩乘）中，以種種調伏的方便善巧，安置所化度的諸有情。這就是功德。

釋曰：此外，轉依略有六種。損力益能轉，指的是損減阿賴耶識（Alaya-vijñana，阿賴耶識，又稱藏識，是佛教唯識宗所說的八識之一，被認為是儲存一切經驗的場所）中煩惱熏習的力量，增益其對治功能，從而得到此轉依。這是由於殊勝的理解力、聽聞熏習的安住。

【English Translation】 English version: What is the characteristic of transformation of the basis (āśraya-parāvṛtti)? It means that when abiding in this transformation of the basis, afflictions are no longer allowed, nor is samsara (saṃsāra, cycle of birth and death) abandoned. This is the characteristic of this transformation of the basis. What is samsara? It refers to the impure aspect of dependent origination (paratantra-svabhāva). What is nirvana (nirvāṇa, liberation)? It refers to the pure aspect of dependent origination. What is the basis (āśraya)? It refers to the self-nature that is common to both aspects. What is the transformation of the basis? It refers to when this nature gives rise to the antidote, abandoning the impure aspect and attaining the pure aspect.

Treatise says: Furthermore, there are roughly six types of transformation of the basis. First, the transformation of diminishing power and increasing ability, which is due to the power of superior understanding, abiding in the cultivation of hearing, and due to having a sense of shame, causing afflictions to manifest or not manifest in small part. Second, the transformation of realization, which refers to bodhisattvas who have entered the great grounds, being able to abide in the present manifestation and non-manifestation of the real and unreal, up to the sixth ground. Third, the transformation of cultivation, which refers to still having obstacles, with all appearances not manifesting, but the real manifesting, up to the tenth ground. Fourth, the transformation of complete fruition, which refers to the eternal absence of obstacles, with all appearances not manifesting, the most pure reality manifesting, and attaining mastery over all appearances. Fifth, the inferior transformation, which refers to śrāvakas (śrāvaka, a disciple of the Buddha) and others who can only realize the non-self nature of the person (pudgala), one-sidedly turning away from samsara and one-sidedly abandoning samsara. Sixth, the vast transformation, which refers to bodhisattvas who also realize the non-self nature of phenomena, seeing samsara as tranquility, although cutting off impurities, they do not abandon it. If bodhisattvas abide in the inferior transformation, what are the faults? Because they do not care for the benefit and happiness of all sentient beings (sattva), violating all bodhisattva practices, and attaining the same liberation as the inferior vehicle (Hinayana). These are the faults. If bodhisattvas abide in the vast transformation, what are the merits? In the dharma of samsara, they rely on their own transformation of the basis, attaining mastery. In all destinies (gati), they manifest the bodies of all sentient beings, and in the most excellent births and the Three Vehicles (Triyana), they skillfully establish the sentient beings to be tamed with various skillful means of taming. These are the merits.

Commentary says: Furthermore, there are roughly six types of transformation of the basis. The transformation of diminishing power and increasing ability refers to diminishing the power of the habitual tendencies of afflictions in the Alaya-consciousness (Alaya-vijñana, storehouse consciousness) and increasing the ability to counteract them, thereby attaining this transformation of the basis. This is due to the power of superior understanding, abiding in the cultivation of hearing.

者。謂住勝解行地安立聞熏習力故得此轉依。及由有慚羞等者。於此位中。若煩惱現行即深羞恥。或少分現行。或全不現行。通達轉者。謂入地時所得轉依。于真實非真實等者。謂此轉依乃至六地。或時為真實顯現因。或時出觀為非真實顯現因。修習轉謂猶有障者。由所知障說名有障。一切相不顯現等者。謂此轉依乃至十地。一切有相不復顯現。唯有無相真實顯現。果圓滿轉謂永無障者。由無一切障說名無障。一切相不顯現者。無一切障故。最清凈真實顯現者。即由此故。於一切相得自在者。由此為依得相自在。隨其所欲利樂有情。下劣轉謂聲聞等。等者。等取獨覺。唯能通達一空無我。不能利他故。是下劣。廣大轉謂諸菩薩等者。由並通達二空無我。安住此中舍諸雜染。不捨生死兼利自他故。是廣大。住下劣轉有何過失等者。不顧有情越菩薩法。下劣乘同。是為過失。住廣大轉有何功德等者。以自轉依為所依止。於一切法得自在故。於一切趣示現一切同分之身。于最勝生及三乘中。種種調伏方便巧智。安立所化難調有情。是為功德。此中意取世間富貴為最勝生。

論曰。此中有多頌。

諸凡夫覆真　　一向顯虛妄　諸菩薩舍妄　　一向顯真實　應知顯不顯　　真義非真義　轉依即解脫　　隨欲自在

【現代漢語翻譯】現代漢語譯本：『者。謂住勝解行地安立聞熏習力故得此轉依。』意思是說，住在勝解行地（菩薩修行的一個階段，通過深刻理解和實踐佛法來堅定信念）的菩薩，通過聽聞佛法並不斷熏習，從而獲得這種轉依（轉變所依賴的基礎）。『及由有慚羞等者。於此位中。若煩惱現行即深羞恥。或少分現行。或全不現行。』意思是說，在這個階段（勝解行地），如果煩惱生起，菩薩會感到深深的羞恥。煩惱可能稍微顯現，也可能完全不顯現。『通達轉者。謂入地時所得轉依。』意思是說，通達轉是指進入菩薩地（菩薩修行的一個階段，標誌著對佛法的更深層次的理解和實踐）時所獲得的轉依。『于真實非真實等者。謂此轉依乃至六地。或時為真實顯現因。或時出觀為非真實顯現因。』意思是說，這種轉依，直到第六地（般若現前地），有時是真實顯現的原因，有時出定（從禪定中出來）時，是非真實顯現的原因。『修習轉謂猶有障者。由所知障說名有障。』意思是說，修習轉是指仍然有障礙的狀態，因為存在所知障（對真理的認知上的障礙），所以被稱為有障礙。『一切相不顯現等者。謂此轉依乃至十地。一切有相不復顯現。唯有無相真實顯現。』意思是說，這種轉依，直到第十地（法雲地），一切有相（有形有狀的事物）不再顯現，只有無相（沒有形狀的事物）的真實顯現。『果圓滿轉謂永無障者。由無一切障說名無障。一切相不顯現者。無一切障故。最清凈真實顯現者。即由此故。於一切相得自在者。由此為依得相自在。隨其所欲利樂有情。』意思是說，果圓滿轉是指永遠沒有障礙的狀態，因為沒有任何障礙，所以被稱為無障礙。一切相不顯現，是因為沒有任何障礙。最清凈的真實顯現，就是因為這個原因。對於一切相獲得自在，是因為以此為基礎，獲得對相的自在，可以隨心所欲地利益眾生。『下劣轉謂聲聞等。等者。等取獨覺。唯能通達一空無我。不能利他故。是下劣。』意思是說，下劣轉是指聲聞（聽聞佛陀教誨而證悟的修行者）等。『等』字包括獨覺（不依賴他人教導而獨自證悟的修行者）。他們只能通達一種空（人無我空），不能利益他人，所以是下劣的。『廣大轉謂諸菩薩等者。由並通達二空無我。安住此中舍諸雜染。不捨生死兼利自他故。是廣大。』意思是說，廣大轉是指諸菩薩（發願救度一切眾生的修行者）等。因為他們能夠通達二空（人無我空和法無我空），安住於此，捨棄各種雜染，不捨棄生死，同時利益自己和他人，所以是廣大的。『住下劣轉有何過失等者。不顧有情越菩薩法。下劣乘同。是為過失。』意思是說，安住于下劣轉有什麼過失呢？不顧及眾生，違背菩薩的修行方法，與小乘（只追求個人解脫的修行方式）相同，這就是過失。『住廣大轉有何功德等者。以自轉依為所依止。於一切法得自在故。於一切趣示現一切同分之身。于最勝生及三乘中。種種調伏方便巧智。安立所化難調有情。是為功德。』意思是說，安住于廣大轉有什麼功德呢？以自己的轉依為所依賴的基礎，對於一切法獲得自在，所以在一切趣（六道輪迴的各個去處）示現一切同分之身（與眾生相似的身形），在最殊勝的生命狀態以及三乘（聲聞乘、緣覺乘、菩薩乘）中，運用各種調伏的方便和智慧，安置那些難以調伏的眾生，這就是功德。這裡所說的『最勝生』，指的是世間的富貴。論曰：此中有多頌。『諸凡夫覆真　　一向顯虛妄諸菩薩舍妄　　一向顯真實應知顯不顯　　真義非真義轉依即解脫　　隨欲自在』意思是說，凡夫遮蔽了真理，總是顯現虛妄；菩薩捨棄虛妄，總是顯現真實。應該知道，顯現和不顯現，是真義和非真義。轉依就是解脫，可以隨心所欲地自在。

【English Translation】 English version: '者。謂住勝解行地安立聞熏習力故得此轉依。' means that a Bodhisattva dwelling in the Adhimukti-caryā-bhūmi (the stage of practice where a Bodhisattva strengthens their faith through deep understanding and practice of the Dharma) obtains this Āśraya-parāvṛtti (transformation of the basis) by listening to the Dharma and continuously cultivating it. '及由有慚羞等者。於此位中。若煩惱現行即深羞恥。或少分現行。或全不現行。' means that in this stage (Adhimukti-caryā-bhūmi), if afflictions arise, the Bodhisattva feels deep shame. The afflictions may manifest slightly or not at all. '通達轉者。謂入地時所得轉依。' means that the transformation of understanding refers to the Āśraya-parāvṛtti obtained upon entering a Bodhisattva-bhūmi (a stage of Bodhisattva practice, marking a deeper understanding and practice of the Dharma). '于真實非真實等者。謂此轉依乃至六地。或時為真實顯現因。或時出觀為非真實顯現因。' means that this Āśraya-parāvṛtti, up to the sixth bhūmi (Prājñā-prādurbhāva-bhūmi), is sometimes the cause of real manifestations, and sometimes, when emerging from meditation, the cause of unreal manifestations. '修習轉謂猶有障者。由所知障說名有障。' means that the transformation of practice refers to the state where there are still obstacles, because of the presence of Jñeyāvaraṇa (the obscuration of knowledge), it is called having obstacles. '一切相不顯現等者。謂此轉依乃至十地。一切有相不復顯現。唯有無相真實顯現。' means that this Āśraya-parāvṛtti, up to the tenth bhūmi (Dharma-megha-bhūmi), all conditioned appearances (things with form and shape) no longer manifest, only the unconditioned (things without shape) reality manifests. '果圓滿轉謂永無障者。由無一切障說名無障。一切相不顯現者。無一切障故。最清凈真實顯現者。即由此故。於一切相得自在者。由此為依得相自在。隨其所欲利樂有情。' means that the transformation of perfect fruition refers to the state of being forever without obstacles, because there are no obstacles, it is called unobstructed. All conditioned appearances do not manifest because there are no obstacles. The most pure reality manifests because of this. One gains freedom over all appearances because, based on this, one gains freedom over appearances, and can benefit sentient beings as one wishes. '下劣轉謂聲聞等。等者。等取獨覺。唯能通達一空無我。不能利他故。是下劣。' means that the inferior transformation refers to Śrāvakas (practitioners who attain enlightenment by hearing the Buddha's teachings) and so on. 'So on' includes Pratyekabuddhas (practitioners who attain enlightenment independently without relying on the teachings of others). They can only understand one emptiness (emptiness of self), and cannot benefit others, so they are inferior. '廣大轉謂諸菩薩等者。由並通達二空無我。安住此中舍諸雜染。不捨生死兼利自他故。是廣大。' means that the vast transformation refers to Bodhisattvas (practitioners who vow to liberate all sentient beings) and so on. Because they can understand both emptinesses (emptiness of self and emptiness of phenomena), abide in this, abandon all defilements, do not abandon Samsara, and benefit both themselves and others, so they are vast. '住下劣轉有何過失等者。不顧有情越菩薩法。下劣乘同。是為過失。' means, what are the faults of abiding in the inferior transformation? Not caring for sentient beings, violating the Bodhisattva's path, being the same as the Hīnayāna (the path that only seeks personal liberation), this is the fault. '住廣大轉有何功德等者。以自轉依為所依止。於一切法得自在故。於一切趣示現一切同分之身。于最勝生及三乘中。種種調伏方便巧智。安立所化難調有情。是為功德。' means, what are the merits of abiding in the vast transformation? Taking one's own Āśraya-parāvṛtti as the basis of reliance, gaining freedom over all dharmas, therefore manifesting bodies similar to beings in all destinies (the various realms of the six paths of reincarnation), using various skillful means and wisdom to tame and settle difficult-to-tame sentient beings in the most excellent lives and in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), this is the merit. The 'most excellent life' here refers to worldly wealth and nobility. The Treatise says: There are many verses here. '諸凡夫覆真　　一向顯虛妄\n諸菩薩舍妄　　一向顯真實\n應知顯不顯　　真義非真義\n轉依即解脫　　隨欲自在' Means: Ordinary people cover up the truth and always reveal falsehood; Bodhisattvas abandon falsehood and always reveal the truth. It should be known that manifestation and non-manifestation are true meaning and non-true meaning. Āśraya-parāvṛtti is liberation, and one is free to do as one wishes.

行　于生死涅槃　　若起平等智　爾時由此證　　生死即涅槃　由是于生死　　非舍非不捨　亦即于涅槃　　非得非不得

釋曰。為顯轉依故說多頌。如諸凡夫。由無明故覆障真實。顯一切種所有虛妄。如是聖者。無明斷故舍離虛妄。顯一切種所有真實。由此道理。應知顯不顯真義非真義者。遍計所執非真不轉。圓成實相真義轉故。言轉依者。此即轉依於此位中真義現行。非真實義不現行故。即解脫者。即此轉依解脫相應。隨欲自在行者。謂此解脫隨其所欲自在而行非如聲聞所得解脫。猶如斬首。畢竟安住般涅槃故。于生死涅槃若起平等智等者。謂于生死及於涅槃起平等智。由此二種無別性故。即於此時是爾時義。又此二種云何平等。以諸雜染名為生死。即雜染法無我之性名為涅槃。菩薩通達諸法無我平等智生。見彼諸法皆無自性。諸有生死即是涅槃。以于其中見極寂靜即涅槃故。若如是知復何所得。由是于生死。非舍非不捨等者。諸有生死即是涅槃。是故不捨。即是無別有可舍義。即于其中見無性故離諸雜染。名非不捨。既得如是亦即于涅槃非得非不得。離生死外無別涅槃而可證得。故名非得。復于其中見寂靜故。雖無性別而證涅槃。名非不得。

攝大乘論釋彼果智分第十一之一

論曰

【現代漢語翻譯】現代漢語譯本行　于生死涅槃　　若起平等智　爾時由此證　　生死即涅槃　由是于生死　　非舍非不捨　亦即于涅槃　　非得非不得

釋曰。為顯轉依故說多頌。如諸凡夫。由無明故覆障真實。顯一切種所有虛妄。如是聖者。無明斷故舍離虛妄。顯一切種所有真實。由此道理。應知顯不顯真義非真義者。遍計所執非真不轉。圓成實相真義轉故。言轉依者。此即轉依於此位中真義現行。非真實義不現行故。即解脫者。即此轉依解脫相應。隨欲自在行者。謂此解脫隨其所欲自在而行非如聲聞所得解脫。猶如斬首。畢竟安住般涅槃故。于生死涅槃若起平等智等者。謂于生死及於涅槃起平等智。由此二種無別性故。即於此時是爾時義。又此二種云何平等。以諸雜染名為生死。即雜染法無我之性名為涅槃。菩薩通達諸法無我平等智生。見彼諸法皆無自性。諸有生死即是涅槃。以于其中見極寂靜即涅槃故。若如是知復何所得。由是于生死。非舍非不捨等者。諸有生死即是涅槃。是故不捨。即是無別有可舍義。即于其中見無性故離諸雜染。名非不捨。既得如是亦即于涅槃非得非不得。離生死外無別涅槃而可證得。故名非得。復于其中見寂靜故。雖無性別而證涅槃。名非不得。

攝大乘論釋彼果智分第十一之一

論曰意思是：如果對於生死（sheng si，輪迴）和涅槃（nie pan，寂滅）生起平等智慧，那麼，在那個時候，由此可以證明，生死就是涅槃。因此，對於生死，既不是捨棄，也不是不捨棄；也因此，對於涅槃，既不是獲得，也不是不獲得。

解釋說：爲了闡明轉依（zhuan yi，轉變所依）的道理，所以說了許多偈頌。例如，那些凡夫，由於無明（wu ming，對事物真相的迷惑）的緣故，覆蓋和障礙了真實，顯現出一切種類的虛妄。像這樣的聖者，因為無明斷除的緣故，舍離了虛妄，顯現出一切種類的真實。根據這個道理，應該知道，顯現與不顯現真義與非真義的人，遍計所執（bian ji suo zhi，虛妄分別）的非真之性不會轉變，圓成實相（yuan cheng shi xiang，圓滿成就的真實相）的真義才會轉變。所說的轉依，就是指在這種狀態中，真義現行，非真實義不現行。所謂的解脫者，就是指這種轉依與解脫相應。隨欲自在的行者，是指這種解脫可以隨著他的意願自在而行，不像聲聞（sheng wen，聽聞佛法而悟道的修行者）所得到的解脫，猶如斬首，最終安住在般涅槃（ban nie pan，完全的寂滅）之中。對於生死和涅槃如果生起平等智慧等等，是指對於生死以及涅槃生起平等智慧，因為這兩種沒有分別的緣故。就在這個時候，是那個時候的意思。又，這兩種怎麼會平等呢？因為種種雜染被稱為生死，而雜染法的無我之性被稱為涅槃。菩薩（pu sa，發菩提心，利益眾生的修行者）通達諸法無我，平等智慧生起，見到那些諸法都沒有自性，所有的生死就是涅槃。因為在其中見到極度的寂靜就是涅槃的緣故。如果像這樣知道了，又有什麼可以獲得的呢？因此，對於生死，既不是捨棄，也不是不捨棄等等。所有的生死就是涅槃，所以不捨棄，就是沒有另外可以捨棄的意義。就在其中見到無自性，所以遠離種種雜染，稱為非不捨棄。既然得到了這樣，也因此對於涅槃，既不是獲得，也不是不獲得。離開生死之外，沒有另外的涅槃可以證得，所以稱為非得。又在其中見到寂靜的緣故，雖然沒有差別，但是證得了涅槃，稱為非不得。

《攝大乘論釋》彼果智分第十一之一

論中說

【English Translation】 English version If, towards samsara (sheng si, cycle of birth and death) and nirvana (nie pan, cessation of suffering), one generates equal wisdom, Then, at that time, by this it is proven that samsara is nirvana. Therefore, regarding samsara, it is neither abandoning nor not abandoning; Likewise, regarding nirvana, it is neither attaining nor not attaining.

Explanation: To elucidate the principle of Paravrtti (zhuan yi, transformation of the basis), many verses are spoken. For example, ordinary beings, due to avidya (wu ming, ignorance), cover and obscure reality, manifesting all kinds of illusions. Such sages, because avidya is severed, abandon illusions, manifesting all kinds of reality. According to this principle, it should be known that those who manifest or do not manifest true meaning and non-true meaning, the Parikalpita (bian ji suo zhi, conceptual construction) of non-truth does not transform, while the Parinispanna (yuan cheng shi xiang, perfectly accomplished reality) of true meaning transforms. The so-called Paravrtti refers to the true meaning manifesting in this state, while the non-true meaning does not manifest. The so-called liberated one refers to this Paravrtti corresponding to liberation. The practitioner who is free to act as he wishes refers to this liberation being able to act freely according to his wishes, unlike the liberation attained by Sravakas (sheng wen, disciples who hear the teachings), which is like a severed head, ultimately abiding in Parinirvana (ban nie pan, complete cessation). If one generates equal wisdom towards samsara and nirvana, it means generating equal wisdom towards samsara and nirvana, because these two are not different. At that time, it means 'at that time'. Moreover, how are these two equal? Because all defilements are called samsara, and the selflessness of defiled dharmas is called nirvana. The Bodhisattva (pu sa, being who seeks enlightenment for the benefit of all) understands that all dharmas are selfless, and equal wisdom arises, seeing that all those dharmas have no self-nature, and all samsara is nirvana. Because seeing extreme tranquility within them is nirvana. If one knows this, what else is there to attain? Therefore, regarding samsara, it is neither abandoning nor not abandoning, etc. All samsara is nirvana, so it is not abandoned, meaning there is nothing else to abandon. Seeing no self-nature within it, one is free from all defilements, which is called not abandoning. Having attained this, likewise, regarding nirvana, it is neither attaining nor not attaining. Apart from samsara, there is no other nirvana to be attained, so it is called non-attainment. Moreover, seeing tranquility within it, although there is no difference, one attains nirvana, which is called non-non-attainment.

Commentary on the Mahayana-samgraha, Section on the Wisdom of the Result, Eleventh Part One

The treatise says:

。如是已說彼果斷殊勝。彼果智殊勝云何可見。謂由三種佛身。應知彼果智殊勝。一由自性身。二由受用身。三由變化身。此中自性身者。謂諸如來法身。一切法自在轉所依止故。受用身者。謂依法身。種種諸佛眾會所顯。清凈佛土大乘法樂為所受故。變化身者。亦依法身。從睹史多天宮現沒受生受欲。逾城出家。往外道所修諸苦行。證大菩提。轉大法輪。入大涅槃故。

釋曰。今當解說果智殊勝。此由諸佛三身所顯。自性身者。謂諸法界所流法樂。大自在轉之所依止受用身者。謂即依前所說法身。種種諸佛眾會所顯。于諸清凈佛國土中。受用一切法界所流大乘經等種種法樂之所依止。復有餘義。謂是受用清凈佛土之所依止。又是受用大乘法樂之所依止。變化身者。謂依法身。從睹史多天宮現沒乃至入大涅槃故者。謂現人天同分之身之所依止。

論曰。此中說一嗢拖南頌。

相證得自在　　依止及攝持　差別德甚深　　念業明諸佛

釋曰。為明諸佛所得之身故。說相等嗢柁南頌。

論曰。諸佛法身以何為相。應知法身略有五相。

釋曰。應知法身有無量相。今於此中略說五種。

論曰。一轉依為相謂轉滅一切障雜染分。依他起性故。轉得解脫一切障於法自在。轉現前清凈

【現代漢語翻譯】現代漢語譯本：如是已說彼果斷的殊勝之處。彼果智的殊勝之處如何可見？謂由三種佛身，應知彼果智的殊勝。一由自性身，二由受用身，三由變化身。此中自性身者，謂諸如來的法身（Dharmakaya），一切法自在轉所依止故。受用身者，謂依法身，種種諸佛眾會所顯，清凈佛土大乘法樂為所受故。變化身者，亦依法身，從睹史多天宮（Tushita Heaven）現沒受生受欲，逾城出家，往外道所修諸苦行，證大菩提，轉大法輪，入大涅槃故。

釋曰：現在應當解說果智的殊勝之處，此由諸佛的三身所顯。自性身者，謂諸法界所流的法樂，大自在轉之所依止。受用身者，謂即依前所說的法身，種種諸佛眾會所顯，于諸清凈佛國土中，受用一切法界所流大乘經等種種法樂之所依止。復有餘義，謂是受用清凈佛土之所依止，又是受用大乘法樂之所依止。變化身者，謂依法身，從睹史多天宮現沒乃至入大涅槃故者，謂現人天同分之身之所依止。

論曰：此中說一嗢拖南頌：

相證得自在，依止及攝持，差別德甚深，念業明諸佛。

釋曰：爲了闡明諸佛所得之身，所以說相等嗢柁南頌。

論曰：諸佛的法身以什麼為相？應知法身略有五相。

釋曰：應知法身有無量相，今於此中略說五種。

論曰：一、轉依為相，謂轉滅一切障雜染分，依他起性故，轉得解脫一切障於法自在，轉現前清凈。

【English Translation】 English version: Thus, the excellence of the severance of that fruit has been described. How can the excellence of that fruit-wisdom be seen? It is said that the excellence of that fruit-wisdom should be understood through the three Buddha-bodies: first, the Self-Nature Body (Svabhavikakaya); second, the Enjoyment Body (Sambhogakaya); and third, the Transformation Body (Nirmanakaya). Among these, the Self-Nature Body is the Dharma-body (Dharmakaya) of all Tathagatas, because it is the basis upon which all dharmas freely revolve. The Enjoyment Body is manifested in various assemblies of Buddhas, based on the Dharma-body, because it takes the joy of the Great Vehicle Dharma in pure Buddha-lands as its object of enjoyment. The Transformation Body is also based on the Dharma-body, manifesting from the Tushita Heaven (Tushita Heaven), its descent, birth, enjoyment of desires, departure from the city, practicing various austerities at the places of non-Buddhists, attaining Great Bodhi, turning the Great Dharma Wheel, and entering Great Nirvana.

Explanation: Now, the excellence of the fruit-wisdom will be explained. This is manifested by the three bodies of the Buddhas. The Self-Nature Body is the Dharma-joy flowing from all Dharma-realms, the basis upon which great freedom revolves. The Enjoyment Body is manifested in various assemblies of Buddhas, based on the aforementioned Dharma-body, and is the basis for enjoying all kinds of Dharma-joys, such as the Great Vehicle Sutras, flowing from all Dharma-realms in the pure Buddha-lands. There is another meaning: it is the basis for enjoying the pure Buddha-lands, and it is also the basis for enjoying the Great Vehicle Dharma-joy. The Transformation Body is based on the Dharma-body, manifesting from the Tushita Heaven to entering Great Nirvana, which means it is the basis for manifesting a body shared by humans and gods.

Treatise: Here, a summary verse (Udanas) is spoken:

Appearance, attainment, freedom, basis and embrace, difference, virtue, profound, mindfulness, karma, illuminate all Buddhas.

Explanation: To clarify the bodies attained by the Buddhas, the summary verse of appearance and so on is spoken.

Treatise: What are the characteristics of the Dharma-body of the Buddhas? It should be known that the Dharma-body has roughly five characteristics.

Explanation: It should be known that the Dharma-body has countless characteristics. Here, five types are briefly described.

Treatise: First, 'transformation of the basis' is a characteristic, which means transforming and extinguishing all defiled aspects of obstructions, because of the dependent nature of arising. Through transformation, one attains freedom from all obstructions in the Dharma, and pure manifestation is brought forth.

分依他起性故。

釋曰。轉滅一切障雜染分依他起性故者。謂轉滅依他起性雜染分。轉得解脫一切障於法自在轉現前清凈分依他起性故者。謂於一切法自在轉住故。轉得依他起性清凈分。

論曰。二白法所成為相。謂六波羅蜜多圓滿。得十自在故。此中壽自在心自在眾具自在。由施波羅蜜多圓滿故。業自在生自在。由戒波羅蜜多圓滿故。勝解自在。由忍波羅蜜多圓滿故。愿自在。由精進波羅蜜多圓滿故。神力自在五通所攝。由靜慮波羅蜜多圓滿故。智自在法自在。由般若波羅蜜多圓滿故。

釋曰。白法所成為相等者。謂由六波羅蜜多圓滿故。證得法身十種自在。是彼自性故名所成。壽自在者。應知隨欲齊幾時住。便能如意現示己身。心自在者。謂生死中能無染污。眾具自在者。謂于食等十種眾具。隨其所欲如意能得。如有頌言。

諸菩薩思惟　　若凈若不凈　一切成美妙　　皆由意自在

應知如是三種自在。皆由佈施波羅蜜多圓滿為因。業自在生自在由戒波羅蜜多圓滿故者。謂此能攝彼能生因及所生果故。應知此中業自在者。由身語業自在而轉。隨所欲生業現前故。生自在者。應知于生自在而轉。于諸趣等隨其所欲攝受生故。由此道理顯修尸羅。于其業因及於生果皆得自在。勝解自在

【現代漢語翻譯】現代漢語譯本：因為是依他起性。

解釋說：『轉滅一切障雜染分依他起性故』，是指轉變消滅依他起性的雜染部分。『轉得解脫一切障於法自在轉現前清凈分依他起性故』，是指對於一切法自在運轉安住，轉變獲得依他起性的清凈部分。

論中說：『二白法所成為相』，是指六波羅蜜多圓滿，獲得十種自在的緣故。這其中，壽命自在、心自在、眾具自在，是由佈施波羅蜜多圓滿的緣故。業自在、生自在，是由持戒波羅蜜多圓滿的緣故。勝解自在，是由忍辱波羅蜜多圓滿的緣故。愿自在，是由精進波羅蜜多圓滿的緣故。神力自在（五通所攝），是由靜慮波羅蜜多圓滿的緣故。智自在、法自在，是由般若波羅蜜多圓滿的緣故。

解釋說：『白法所成為相等』，是指由於六波羅蜜多圓滿的緣故，證得法身的十種自在，這是法身的自性，所以稱為『所成』。『壽自在』，應當知道隨自己的意願想住多久，便能如意地顯現自身。『心自在』，是指在生死輪迴中能夠沒有染污。『眾具自在』，是指對於飲食等十種資具，隨自己的意願能夠如意獲得。如有頌說：

『諸菩薩思惟，若凈若不凈，一切成美妙，皆由意自在。』

應當知道像這樣的三種自在，都是由佈施波羅蜜多圓滿作為原因。『業自在生自在由戒波羅蜜多圓滿故』，是指持戒能夠攝取業的因，以及所生的果的緣故。應當知道這其中『業自在』，是由身語業自在運轉，隨自己所希望的業顯現的緣故。『生自在』，應當知道對於生自在運轉，對於諸趣等隨自己的意願攝取受生的緣故。由此道理顯示修習尸羅，對於業的因以及生的果都能夠得到自在。勝解自在

【English Translation】 English version: Because of the dependent nature (Paratantra-svabhava).

Explanation: 'Transforming and extinguishing all obscurations and defiled aspects of the dependent nature' means transforming and extinguishing the defiled aspects of the dependent nature. 'Transforming and attaining liberation from all obstacles, freely manifesting the pure aspects of the dependent nature in relation to the Dharma' means dwelling in the free activity of all Dharmas, thereby transforming and attaining the pure aspects of the dependent nature.

The treatise states: 'The characteristic of being accomplished by the two white Dharmas' refers to the perfection of the six Paramitas, thereby attaining the ten freedoms. Among these, freedom over lifespan (ayu-vasita), freedom over mind (citta-vasita), and freedom over resources (pariskara-vasita) are due to the perfection of Dana Paramita (generosity). Freedom over action (karma-vasita) and freedom over birth (upapatti-vasita) are due to the perfection of Sila Paramita (discipline). Freedom of aspiration (adhimukti-vasita) is due to the perfection of Ksanti Paramita (patience). Freedom of resolve (pranidhana-vasita) is due to the perfection of Virya Paramita (effort). Supernormal powers (abhijna-vasita), encompassed by the five superknowledges, are due to the perfection of Dhyana Paramita (meditation). Freedom over wisdom (jnana-vasita) and freedom over Dharma (dharma-vasita) are due to the perfection of Prajna Paramita (wisdom).

Explanation: 'The characteristic of being accomplished by white Dharmas' means that due to the perfection of the six Paramitas, one attains the ten freedoms of the Dharmakaya (Dharma Body). This is the nature of the Dharmakaya, hence it is called 'accomplished'. 'Freedom over lifespan' should be understood as the ability to manifest oneself at will for as long as one desires. 'Freedom over mind' refers to being free from defilement in Samsara (cyclic existence). 'Freedom over resources' refers to the ability to obtain food and other necessities at will. As a verse says:

'Bodhisattvas contemplate, whether pure or impure, everything becomes beautiful, all due to the freedom of mind.'

It should be understood that these three freedoms are all caused by the perfection of Dana Paramita (generosity). 'Freedom over action and freedom over birth are due to the perfection of Sila Paramita' means that Sila (discipline) encompasses both the cause of action and the resulting effect of birth. It should be understood that 'freedom over action' refers to the free activity of body and speech, with actions manifesting according to one's wishes. 'Freedom over birth' should be understood as the free activity of birth, with the ability to choose one's rebirth in various realms according to one's wishes. This principle demonstrates that practicing Sila (discipline) leads to freedom over both the cause of action and the result of birth. Freedom of aspiration

由忍波羅蜜多圓滿故者。謂令諸法皆隨心轉。隨逐勝解如所勝解一切事成。如隨所欲。轉變地等令成金等。轉變水等令成火等。以修忍時隨諸有情意所樂轉故。令獲得於一切法皆隨心轉。愿自在由精進波羅蜜多圓滿故者。謂修精進一切所作皆能究竟。故所思事一切皆成。應知在昔修精進時。隨所作事皆能究竟。中無懈廢。由此為因。今隨所愿如意皆成。神力自在五通所攝由靜慮波羅蜜多圓滿故者。謂由靜慮心有堪能。引發種種神通所作。非但由此陵空往來。亦能了知他心等事。由是說言五通所攝。智自在法自在由般若波羅蜜多圓滿故者。謂遍了知一切爾炎。名智自在。如其所欲能正安立契經等法。名法自在。又由慧力安立蘊等一切法體。名智自在。此後所得一切種智。名法自在。

論曰。三無二為相。謂有無無二為相。由一切法無所有故。空所顯相是實有故。有為無為無二為相。由業煩惱非所為故。自在示現有為相故。異性一性無二為相。由一切佛所依無差別故。無量相續現等覺故。此中有二頌。

我執不有故　　于中無別依　隨前能證別　　故施設有異　種姓異非虛　　圓滿無初故　無垢依無別　　故非一非多

釋曰。有無無二為相者。謂一切法遍計所執性相非有故非有相。空所顯示圓成實

【現代漢語翻譯】現代漢語譯本：由於忍辱波羅蜜多（Kṣānti-pāramitā，忍耐的完美）的圓滿，可以使一切法皆隨心轉。隨著殊勝的理解，如所理解的那樣一切事情都能成就。例如，隨自己的意願，轉變土地等使其變成黃金等，轉變水等使其變成火焰等。因為在修習忍辱時，隨著眾生心意所喜好的方向轉變，所以能獲得一切法皆隨心轉的自在。由於精進波羅蜜多（Vīrya-pāramitā，精進的完美）的圓滿，可以修習精進，一切所作都能究竟完成。因此，所思之事一切都能成就。應當知道，過去修習精進時，無論做什麼事都能究竟完成，中間沒有懈怠廢止。由於這個原因，現在隨自己的願望都能如意成就。神力自在，為五神通所攝。由於靜慮波羅蜜多（Dhyāna-pāramitā，禪定的完美）的圓滿，可以通過靜慮使心具有堪能性，引發種種神通所作。不僅能由此在空中飛行往來，也能了知他人的心念等事。因此說為五神通所攝。智慧自在和法自在，由於般若波羅蜜多（Prajñā-pāramitā，智慧的完美）的圓滿，可以普遍了知一切真如，名為智慧自在。能夠如自己所愿正確地安立契經等法，名為法自在。又由於智慧的力量，安立蘊等一切法的體性，名為智慧自在。此後所獲得的一切種智，名為法自在。

論曰：三無二為相，即有與無、有為與無為、異性與一性，這三者都是無二的。有和無無二為相，因為一切法都是空無所有的，而空所顯現的相是真實存在的。有為和無為無二為相，因為業和煩惱不是所造作的，而自在示現是有為的相。異性和一性無二為相，因為一切佛所依的法身沒有差別，無量相續顯現等覺的緣故。這裡有兩首偈頌：

『我執不有故，于中無別依，隨前能證別，故施設有異。種姓異非虛，圓滿無初故，無垢依無別，故非一非多。』

釋曰：有無無二為相，是指一切法中遍計所執的自性是虛無的，所以是『非有』之相；而空性所顯示的圓成實性是真實存在的。

【English Translation】 English version: Due to the perfection of Kṣānti-pāramitā (the perfection of patience), it enables all dharmas to turn according to one's mind. Following the supreme understanding, all matters are accomplished as understood. For example, according to one's desire, transforming earth etc. into gold etc., transforming water etc. into fire etc. Because when practicing patience, one transforms according to the desires of sentient beings, one obtains the freedom to make all dharmas turn according to one's mind. Due to the perfection of Vīrya-pāramitā (the perfection of diligence), one can cultivate diligence and accomplish everything one undertakes. Therefore, all that one contemplates can be achieved. It should be known that in the past, when cultivating diligence, one was able to accomplish everything one undertook, without any懈怠 or abandonment in the middle. Because of this reason, now all one's wishes are fulfilled as desired. Divine power is at ease, encompassed by the five supernormal powers. Due to the perfection of Dhyāna-pāramitā (the perfection of meditation), through meditation, the mind has the capacity to evoke various supernormal powers. Not only can one fly through the air, but one can also know the thoughts of others etc. Therefore, it is said to be encompassed by the five supernormal powers. Wisdom is at ease and Dharma is at ease, due to the perfection of Prajñā-pāramitā (the perfection of wisdom), one can universally know all suchness, which is called wisdom at ease. Being able to correctly establish Sūtras and other dharmas as one wishes is called Dharma at ease. Furthermore, due to the power of wisdom, establishing the nature of all dharmas such as the skandhas is called wisdom at ease. All the omniscient wisdom obtained thereafter is called Dharma at ease.

Treatise says: The three are non-dual in nature, namely existence and non-existence, conditioned and unconditioned, different nature and same nature, these three are non-dual. Existence and non-existence are non-dual in nature, because all dharmas are empty and non-existent, while the aspect revealed by emptiness is truly existent. Conditioned and unconditioned are non-dual in nature, because karma and afflictions are not created, while the free manifestation is the aspect of the conditioned. Different nature and same nature are non-dual in nature, because the Dharmakāya (法身) upon which all Buddhas rely is without difference, and because limitless continuity manifests enlightenment. Here are two verses:

'Because self-grasping does not exist, there is no separate basis within it; according to the preceding, the ability to realize is different, therefore the designations are different. The difference in lineage is not false, because perfection has no beginning; the undefiled basis is without difference, therefore it is neither one nor many.'

Explanation says: Existence and non-existence are non-dual in nature, referring to the fact that the nature of what is conceptually grasped in all dharmas is non-existent, therefore it is the aspect of 'non-existence'; while the perfectly established reality revealed by emptiness is truly existent.

性其體實有故非無相。有為無為無二為相者。是非有為自性。非無為自性義。非業煩惱之所生故。非有為相。于有為中得大自在。數數示現名有為相。由此意趣非無為相。異性一性無二為相者。所依法身無差別故。非是異相。無量依止所證得故。非是一相。俱一無故名無二相。復以伽他顯如是義。我執不有故於中無別依者。謂於世間我執力故有別依身。此中我執都無有故無別依身。若所依身無有差別。云何而得許有多佛。隨前能證別故施設有異者。由多依身各所證得故有差別。為顯此義復說伽他。種姓異故者。謂諸菩薩種姓差別有多種故。非虛故者。種姓異故加行亦異。加行異故資糧圓滿亦有多種。由是因緣。若唯一佛餘者資糧。應虛無果。圓滿故者。諸佛具作一切有情利益等事。謂正安立於三乘等。若執如來不安有情置於佛乘。所作佛事應不圓滿。由此道理應許多佛。無初故者。如彼生死流轉無初。諸佛亦爾。若唯有一即應有初。是故不一。無垢依無別者。由佛無垢法界為依無差別故。無有多種。故非一非多者。由此道理。顯示諸佛非一多相。

論曰。四常住為相。謂真如清凈相故。本願所引故。所應作事無竟期故。

釋曰。由三因緣顯常住相。真如清凈相故者。清凈真如體是常住。顯成佛故。應知如

【現代漢語翻譯】現代漢語譯本：『性其體實有故非無相。』意思是說，自性的本體是真實存在的，所以不是沒有相狀的。『有為無為無二為相者。』意思是說，有為法和無為法不是兩種不同的相狀。『是非有為自性。非無為自性義。』這不是有為法的自性，也不是無為法的自性。『非業煩惱之所生故。非有為相。』因為不是由業和煩惱所產生的，所以不是有為法的相狀。『于有為中得大自在。數數示現名有為相。』在有為法中獲得大自在，並且屢次示現，這叫做有為法的相狀。『由此意趣非無為相。』因此，從這個意義上來說，它不是無為法的相狀。『異性一性無二為相者。』意思是說，異性和一性不是兩種不同的相狀。『所依法身無差別故。非是異相。』因為所依止的法身沒有差別，所以不是異相。『無量依止所證得故。非是一相。』因為通過無量的依止才能證得，所以不是一相。『俱一無故名無二相。』既不是一，也不是沒有，所以叫做無二相。『復以伽他顯如是義。』再次用偈頌來顯示這個意義。『我執不有故於中無別依者。』因為沒有我執，所以其中沒有特別的依止。『謂於世間我執力故有別依身。』意思是說，在世間因為我執的力量，所以有特別的依止之身。『此中我執都無有故無別依身。』在這裡，因為我執完全沒有，所以沒有特別的依止之身。『若所依身無有差別。云何而得許有多佛。』如果所依止的身沒有差別，怎麼能允許有多尊佛呢？『隨前能證別故施設有異者。』隨著先前所能證悟的差別，所以設施有所不同。『由多依身各所證得故有差別。』因為多尊佛所依止的身各自證得，所以有差別。『為顯此義復說伽他。』爲了顯示這個意義，再次說偈頌。『種姓異故者。』意思是說，諸位菩薩的種姓差別有很多種。『非虛故者。』因為種姓不同，所以修行也不同。『種姓異故加行亦異。加行異故資糧圓滿亦有多種。』因為種姓不同，所以修行也不同；因為修行不同，所以資糧圓滿也有多種。『由是因緣。若唯一佛餘者資糧。應虛無果。』因為這個緣故，如果只有一尊佛，那麼其他佛的資糧就應該是虛假的，沒有結果。『圓滿故者。』意思是說，諸佛都做一切利益眾生的事情。『諸佛具作一切有情利益等事。謂正安立於三乘等。』諸佛都做一切利益眾生的事情，就是把眾生安置在三乘等等。『若執如來不安有情置於佛乘。所作佛事應不圓滿。』如果認為如來不安置眾生於佛乘，那麼所做的佛事就不應該圓滿。『由此道理應許多佛。』因為這個道理，應該有很多尊佛。『無初故者。』意思是說，就像生死流轉沒有開始一樣，諸佛也是這樣。『如彼生死流轉無初。諸佛亦爾。』就像生死流轉沒有開始一樣，諸佛也是這樣。『若唯有一即應有初。是故不一。』如果只有一尊佛，那就應該有開始，所以不是一尊佛。『無垢依無別者。』因為佛以無垢的法界為依止，沒有差別。『由佛無垢法界為依無差別故。』因為佛以無垢的法界為依止，沒有差別。『無有多種。故非一非多者。』沒有多種，所以不是一，也不是多。『由此道理。顯示諸佛非一多相。』因為這個道理，顯示諸佛不是一，也不是多的相狀。論曰。四常住為相。謂真如清凈相故。本願所引故。所應作事無竟期故。釋曰。由三因緣顯常住相。真如清凈相故者。清凈真如體是常住。顯成佛故。應知如

【English Translation】 English version: '性其體實有故非無相 (Xìng qí tǐ shí yǒu gù fēi wú xiàng).' means that the substance of self-nature is truly existent, so it is not without characteristics. '有為無為無二為相者 (Yǒuwéi wúwéi wú èr wèi xiàng zhě).' means that conditioned and unconditioned dharmas are not two different characteristics. '是非有為自性。非無為自性義 (Shì fēi yǒuwéi zìxìng. Fēi wúwéi zìxìng yì).' This is neither the self-nature of conditioned dharmas nor the meaning of the self-nature of unconditioned dharmas. '非業煩惱之所生故。非有為相 (Fēi yè fánnǎo zhī suǒ shēng gù. Fēi yǒuwéi xiàng).' Because it is not produced by karma and afflictions, it is not the characteristic of conditioned dharmas. '于有為中得大自在。數數示現名有為相 (Yú yǒuwéi zhōng dé dà zìzài. Shùshù shìxiàn míng yǒuwéi xiàng).' Obtaining great freedom within conditioned dharmas and repeatedly manifesting is called the characteristic of conditioned dharmas. '由此意趣非無為相 (Yóu cǐ yìqù fēi wúwéi xiàng).' Therefore, from this meaning, it is not the characteristic of unconditioned dharmas. '異性一性無二為相者 (Yìxìng yīxìng wú èr wèi xiàng zhě).' means that otherness and oneness are not two different characteristics. '所依法身無差別故。非是異相 (Suǒ yī fǎshēn wú chābié gù. Fēi shì yìxiàng).' Because the Dharmakaya (法身, Dharma Body) that is relied upon has no difference, it is not the characteristic of otherness. '無量依止所證得故。非是一相 (Wúliàng yīzhǐ suǒ zhèngdé gù. Fēi shì yīxiàng).' Because it is attained through countless reliances, it is not the characteristic of oneness. '俱一無故名無二相 (Jù yī wú gù míng wú èr xiàng).' It is neither one nor non-existent, so it is called the characteristic of non-duality. '復以伽他顯如是義 (Fù yǐ gātuó xiǎn rúshì yì).' Again, use a gatha (伽他, verse) to reveal this meaning. '我執不有故於中無別依者 (Wǒzhí bù yǒu gù yú zhōng wú bié yī zhě).' Because there is no ego-grasping, there is no separate reliance within it. '謂於世間我執力故有別依身 (Wèi yú shìjiān wǒzhí lì gù yǒu bié yī shēn).' It means that in the world, because of the power of ego-grasping, there is a separate body of reliance. '此中我執都無有故無別依身 (Cǐ zhōng wǒzhí dōu wú yǒu gù wú bié yī shēn).' Here, because ego-grasping is completely absent, there is no separate body of reliance. '若所依身無有差別。云何而得許有多佛 (Ruò suǒ yī shēn wú yǒu chābié. Yúnhé ér dé xǔ yǒu duō fó).' If the body of reliance has no difference, how can it be permissible to have many Buddhas? '隨前能證別故施設有異者 (Suí qián néng zhèng bié gù shīshè yǒu yì zhě).' According to the differences in what was previously realized, the arrangements are different. '由多依身各所證得故有差別 (Yóu duō yī shēn gè suǒ zhèngdé gù yǒu chābié).' Because the bodies of reliance of many Buddhas are each attained, there are differences. '為顯此義復說伽他 (Wèi xiǎn cǐ yì fù shuō gātuó).' To reveal this meaning, the gatha is spoken again. '種姓異故者 (Zhǒngxìng yì gù zhě).' It means that the lineages (種姓, gotra) of the Bodhisattvas (菩薩, Bodhisattva) have many differences. '非虛故者 (Fēi xū gù zhě).' Because the lineages are different, the practices are also different. '種姓異故加行亦異。加行異故資糧圓滿亦有多種 (Zhǒngxìng yì gù jiāxíng yì yì. Jiāxíng yì gù zīliáng yuánmǎn yì yǒu duōzhǒng).' Because the lineages are different, the practices are also different; because the practices are different, the accumulation of merit and wisdom also has many differences. '由是因緣。若唯一佛餘者資糧。應虛無果 (Yóu shì yīnyuán. Ruò wéiyī fó yú zhě zīliáng. Yīng xū wú guǒ).' Because of this reason, if there were only one Buddha, then the accumulations of the other Buddhas would be false and without result. '圓滿故者 (Yuánmǎn gù zhě).' It means that all Buddhas perform all activities that benefit sentient beings. '諸佛具作一切有情利益等事。謂正安立於三乘等 (Zhū fó jù zuò yīqiè yǒuqíng lìyì děng shì. Wèi zhèng ānlì yú sānshèng děng).' All Buddhas perform all activities that benefit sentient beings, which is to properly establish them in the Three Vehicles (三乘, Three Yanas), etc. '若執如來不安有情置於佛乘。所作佛事應不圓滿 (Ruò zhí rúlái bù ān yǒuqíng zhì yú fóchéng. Suǒ zuò fóshì yīng bù yuánmǎn).' If it is held that the Tathagata (如來, Thus Come One) does not place sentient beings in the Buddha Vehicle, then the Buddha activities performed should not be complete. '由此道理應許多佛 (Yóu cǐ dàolǐ yīng xǔ duō fó).' Because of this reason, there should be many Buddhas. '無初故者 (Wú chū gù zhě).' It means that just as the cycle of samsara (生死流轉, cycle of birth and death) has no beginning, so too are the Buddhas. '如彼生死流轉無初。諸佛亦爾 (Rú bǐ shēngsǐ liúzhuǎn wú chū. Zhū fó yì ěr).' Just as the cycle of samsara has no beginning, so too are the Buddhas. '若唯有一即應有初。是故不一 (Ruò wéiyī yǒu yī jí yīng yǒu chū. Shì gù bù yī).' If there were only one, then there should be a beginning, so it is not one. '無垢依無別者 (Wú gòu yī wú bié zhě).' Because the Buddhas rely on the stainless Dharmadhatu (法界, realm of dharma), there is no difference. '由佛無垢法界為依無差別故 (Yóu fó wú gòu fǎjiè wèi yī wú chābié gù).' Because the Buddhas rely on the stainless Dharmadhatu, there is no difference. '無有多種。故非一非多者 (Wú yǒu duōzhǒng. Gù fēi yī fēi duō zhě).' There are not many kinds, so it is neither one nor many. '由此道理。顯示諸佛非一多相 (Yóu cǐ dàolǐ. Xiǎnshì zhū fó fēi yī duō xiàng).' Because of this reason, it is shown that the Buddhas are neither one nor many. 論曰。四常住為相。謂真如清凈相故。本願所引故。所應作事無竟期故。釋曰。由三因緣顯常住相。真如清凈相故者。清凈真如體是常住。顯成佛故。應知如

來常住為相。本願所引故者。謂昔發願常作一切有情利樂。所證佛身此愿所引。由此本願非空無果。應知如來常住為相。若謂如來所作一切有情利樂已究竟者。此義不然。所應作事無竟期故。以於今時猶有無邊所應作事。一切有情未涅槃故。由是因緣應知如來常住為相。如是說已。應知諸佛不可思議。由是因緣不可思議。今當顯示。

論曰。五不可思議為相。謂真如清凈自內證故。無有世間喻能喻故。非諸尋思所行處故。

釋曰。自內證故者。謂諸如來自內所證。由此真如自內證故。非諸尋思所思議處。于諸世間。亦無與此相似譬喻可喻令知。

論曰。複次云何如是法身最初證得。謂緣總相大乘法境無分別智。及后得智五相善修。於一切地善集資糧。金剛喻定。破滅微細難破障故。此定無間。離一切障故得轉依。

釋曰。今次應說法身證得。最初證得者。顯此法身非所生起。體無為故。若所生起應是無常。金剛喻定者。此三摩地譬如金剛能破微細難破障故。故得轉依者。由金剛喻三摩地故。能證轉依逮得法身。

論曰。複次法身由幾自在而得自在。略由五種。一由佛土自身相好無邊音聲無見頂相自在。由轉色蘊依故。二由無罪無量廣大樂住自在。由轉受蘊依故。三由辯說一切名身句身

【現代漢語翻譯】現代漢語譯本：

『來常住為相』，是指如來常住不變的體相。『本願所引故者』，是指往昔所發誓愿，要恒常為一切有情帶來利益和安樂。所證得的佛身，正是由這個誓願所引導而成就的。由此可見，本願並非虛空無果。應當知曉，如來常住不滅是其體相。如果認為如來所做的一切利益有情之事已經完結，這種觀點是不正確的。因為所應做的事情沒有窮盡之時。如今仍然有無邊無際的事情需要去做，因為一切有情尚未完全涅槃。因此，應當知曉如來常住不滅是其體相。如是說已，應當知曉諸佛的境界是不可思議的。因為這些因緣，所以說不可思議。現在將要對此進行闡釋。

論曰：有五種不可思議的體相。即真如的清凈，是自身內在所證悟的，因此沒有世間的比喻可以用來比擬。也不是各種尋思分別所能到達的境界。

釋曰：『自內證故者』，是指諸佛如來自身內在所證悟的。由於真如是自身內在所證悟的，因此不是各種尋思分別所能思議的境界。在世間，也沒有與此相似的比喻可以用來比擬，使人瞭解。

論曰：其次，這樣的法身是如何最初證得的呢？是通過緣總相的大乘法境，修習無分別智和后得智這五種相，在一切菩薩地中善於積累資糧，以及運用金剛喻定，破滅微細難以破除的障礙。在這種禪定之後，就能遠離一切障礙，從而得到轉依。

釋曰：現在接下來應當闡述法身的證得。『最初證得者』，顯示此法身並非由生而起，其體性是無為的。如果是生起的，就應該是無常的。『金剛喻定者』，這種三摩地就像金剛一樣，能夠破除微細難以破除的障礙。『故得轉依者』，由於金剛喻三摩地的力量，能夠證得轉依，獲得法身。

論曰：其次，法身通過幾種自在而獲得自在呢？概括來說，通過五種。第一，由於轉變了色蘊的所依，從而獲得佛土、自身相好、無邊音聲、無見頂相的自在。第二，由於轉變了受蘊的所依，從而獲得無罪、無量廣大安樂的自在。第三，由於辯說一切名身句身

【English Translation】 English version:

'Coming to abide as a characteristic' refers to the unchanging nature of the Tathagata. 'Because of being drawn by the original vow' means the vows made in the past to constantly bring benefits and happiness to all sentient beings. The Buddha-body attained is precisely guided and accomplished by this vow. From this, it can be seen that the original vow is not empty and fruitless. It should be known that the Tathagata's constant abiding is its characteristic. If it is thought that all the things the Tathagata has done to benefit sentient beings have been completed, this view is incorrect. Because there is no end to the things that should be done. There are still boundless things to be done now, because all sentient beings have not yet completely attained Nirvana. Therefore, it should be known that the Tathagata's constant abiding is its characteristic. Having said this, it should be known that the realm of all Buddhas is inconceivable. Because of these causes and conditions, it is said to be inconceivable. Now I will explain this.

Treatise says: There are five inconceivable characteristics. That is, the purity of Suchness (Tathata), which is realized internally by oneself, so there is no worldly metaphor that can be used to compare it. Nor is it a realm that can be reached by various thoughts and discriminations.

Explanation says: 'Because of self-inner realization' refers to what the Buddhas and Tathagatas realize internally by themselves. Because Suchness is realized internally by oneself, it is not a realm that can be conceived by various thoughts and discriminations. In the world, there is also no similar metaphor that can be used to compare it, so that people can understand.

Treatise says: Secondly, how is such a Dharmakaya (法身) initially attained? It is through the five aspects of cultivating non-discriminating wisdom (無分別智) and subsequent wisdom (后得智) by relying on the general characteristics of the Mahayana (大乘) Dharma realm, being good at accumulating resources in all Bodhisattva grounds, and using the Vajra-like Samadhi (金剛喻定) to destroy subtle and difficult-to-break obstacles. After this Samadhi, one can be free from all obstacles, thereby obtaining the transformation of the basis (轉依).

Explanation says: Now, next, the attainment of the Dharmakaya should be explained. 'Initially attained' shows that this Dharmakaya is not born, and its nature is unconditioned. If it were born, it should be impermanent. 'Vajra-like Samadhi' This Samadhi is like Vajra (金剛), which can destroy subtle and difficult-to-break obstacles. 'Therefore, obtaining the transformation of the basis' Because of the power of Vajra-like Samadhi, one can attain the transformation of the basis and obtain the Dharmakaya.

Treatise says: Secondly, through how many freedoms does the Dharmakaya obtain freedom? Generally speaking, through five kinds. First, due to the transformation of the basis of the form aggregate (色蘊), one obtains the freedom of the Buddha-land, the excellent characteristics of oneself, boundless sounds, and the invisible crown of the head. Second, due to the transformation of the basis of the feeling aggregate (受蘊), one obtains the freedom of being without sin, immeasurable, vast, and joyful. Third, due to the eloquent explanation of all name-bodies and sentence-bodies

文身自在。由轉想蘊依故。四由現化變易引攝大眾引攝白法自在。由轉行蘊依故。五由圓鏡平等觀察成所作智自在。由轉識蘊依故。

釋曰。今次應顯法身自在。由轉色等五蘊依故得五自在。此中由轉色蘊依故證得示現佛土自在。由此示現金銀等寶凈妙佛國。亦得示現隨其所欲自身自在。由此示現大集會中隨諸有情勝解所樂種種色身。又隨所樂能現種種相好自在。又現無邊音聲自在。又現無見頂相自在。由轉受蘊依故。得無罪無量廣大樂住自在。謂得自在能住無罪無量廣大樂住。應知此中由眾多故說名無量。普超一切三界樂故。說名廣大樂住自在。由轉想蘊依故。得於名身句身文身辯說自在。以能取相故名為想。由名身等能取其相。轉染想蘊。還得如是清凈想蘊。由轉行蘊依故。得現化變易引攝大眾引攝白法自在。應知此中隨其所欲示現所作故名現化。改轉地等令成金等故名變易。如意所樂能引天龍藥叉等眾。應知說名引攝大眾。隨意所樂引諸白法令現在前。應知說名引攝白法。由轉識蘊依故。得大圓鏡智平等性智妙觀察智成所作智。此中大圓鏡智者。謂無忘失法所知境界雖不現前亦能記了。如善習誦書論光明。平等性智者。謂先通達真法界時。得諸有情平等心等。應知此中究竟清凈。妙觀察智者。謂如藏主如

【現代漢語翻譯】現代漢語譯本文身自在（Vaisarada，指身體的自在）。由於轉變想蘊（Samjna-skandha，指認知之蘊）的依止，獲得自在。四、由於示現變化、轉變引導攝受大眾、引導攝受白法（Sukladharma，指善良的、光明的法）而得自在，這是由於轉變行蘊（Samskara-skandha，指意志之蘊）的依止。五、由於圓鏡智（Adarsa-jnana，指如明鏡般反映一切的智慧）、平等性智（Samata-jnana，指認識到一切事物平等性的智慧）、觀察智（Pratyaveksana-jnana，指深刻觀察的智慧）、成所作智（Krtyanusthana-jnana，指成就一切應作之事的智慧）而得自在，這是由於轉變識蘊（Vijnana-skandha，指意識之蘊）的依止。

解釋說：現在接下來應當闡釋法身（Dharmakaya，指佛的法性之身）的自在。由於轉變色蘊（Rupa-skandha，指物質之蘊）等五蘊的依止，而獲得五種自在。這裡面，由於轉變色蘊的依止，證得示現佛土（Buddhaksetra，指佛所居住的清凈國土）的自在。由此能夠示現金銀等珍寶莊嚴的清凈美妙的佛國，也能夠示現隨自己意願的自身自在。由此能夠在大**中，隨順各種有情（Sattva，指一切有情眾生）的殊勝理解和喜好，示現種種色身。又能夠隨自己的喜好，示現種種相好（Laksana-anuvyanjana，指佛的莊嚴相貌）的自在，又能示現無邊的音聲自在，又能示現無見頂相（Usnisa，指佛頂上隆起的肉髻）自在。由於轉變受蘊（Vedana-skandha，指感受之蘊）的依止，獲得無罪、無量、廣大的安樂住自在。意思是獲得自在，能夠安住在無罪、無量、廣大的安樂住中。應當知道，這裡面由於數量眾多，所以稱為『無量』。普遍超越一切三界（Trailokya，指欲界、色界、無色界）的安樂，所以稱為『廣大安樂住自在』。由於轉變想蘊的依止，獲得對於名身（Nama-kaya，指名稱的集合）、句身（Pada-kaya，指句子的集合）、文身（Vyanjana-kaya，指文字的集合）的辯說自在。因為能夠取相，所以稱為『想』。通過名身等能夠取其相。轉變染污的想蘊，還能獲得如此清凈的想蘊。由於轉變行蘊的依止，獲得示現變化、轉變引導攝受大眾、引導攝受白法的自在。應當知道，這裡面隨自己的意願示現所作，所以稱為『示現變化』。改變轉變土地等，使之成為黃金等，所以稱為『轉變』。如意所愿能夠引導天龍（Naga，指龍族）、藥叉（Yaksa，指夜叉）等眾，應當知道這稱為『引導攝受大眾』。隨意所愿引導各種白法，使其現在眼前，應當知道這稱為『引導攝受白法』。由於轉變識蘊的依止，獲得大圓鏡智、平等性智、妙觀察智、成所作智。這裡面，大圓鏡智是指沒有忘失法，對於所知境界即使不出現在眼前，也能夠記憶瞭解，就像善於學習背誦書論的光明一樣。平等性智是指先前通達真法界（Dharmadhatu，指一切法的真實本性）時，獲得對於各種有情的平等心等。應當知道這裡面是究竟清凈的。妙觀察智是指像倉庫的主人一樣。

【English Translation】 English version Vaisarada (bodily freedom). Freedom is attained by relying on the transformation of the Samjna-skandha (the aggregate of perception). Fourth, freedom is attained through manifestation, transformation, guiding and gathering the masses, and guiding and gathering Sukladharma (pure and virtuous dharmas), which is due to reliance on the transformation of the Samskara-skandha (the aggregate of volitions). Fifth, freedom is attained through Adarsa-jnana (mirror-like wisdom), Samata-jnana (wisdom of equality), Pratyaveksana-jnana (discriminating wisdom), and Krtyanusthana-jnana (wisdom of accomplishing what needs to be done), which is due to reliance on the transformation of the Vijnana-skandha (the aggregate of consciousness).

Explanation: Now, the freedom of the Dharmakaya (the body of the Dharma) should be explained. By relying on the transformation of the Rupa-skandha (the aggregate of form) and the other five skandhas, five freedoms are attained. Among these, by relying on the transformation of the Rupa-skandha, one attains the freedom to manifest Buddha-ksetras (Buddha-fields). Through this, one can manifest pure and wonderful Buddha-lands adorned with gold, silver, and other treasures, and also the freedom to manifest oneself as desired. Through this, in the great **, one can manifest various forms according to the superior understanding and delight of various Sattvas (sentient beings). Furthermore, one can manifest various Laksana-anuvyanjana (marks and characteristics of a Buddha) at will, and also manifest boundless sounds, and the Usnisa (the protuberance on the crown of the Buddha's head). By relying on the transformation of the Vedana-skandha (the aggregate of feeling), one attains the freedom of dwelling in blameless, immeasurable, and vast bliss. This means attaining the freedom to dwell in blameless, immeasurable, and vast bliss. It should be known that 'immeasurable' is used here because of the great number. 'Vast bliss' is used because it universally transcends the bliss of all three Trailokyas (three realms: desire realm, form realm, and formless realm). By relying on the transformation of the Samjna-skandha, one attains the freedom of eloquent speech regarding Nama-kaya (collection of names), Pada-kaya (collection of sentences), and Vyanjana-kaya (collection of letters). Because it can grasp characteristics, it is called 'Samjna'. Through Nama-kaya and others, one can grasp their characteristics. By transforming defiled Samjna-skandha, one can also attain such pure Samjna-skandha. By relying on the transformation of the Samskara-skandha, one attains the freedom of manifestation, transformation, guiding and gathering the masses, and guiding and gathering Sukladharma. It should be known that 'manifestation and transformation' is used here because one manifests what is done according to one's will. 'Transformation' is used because one changes and transforms the land, etc., into gold, etc. Being able to guide devas (gods), Nagas (dragons), Yaksas (spirits), etc., as desired, this should be known as 'guiding and gathering the masses'. Guiding various Sukladharmas as desired, making them appear before one, this should be known as 'guiding and gathering Sukladharma'. By relying on the transformation of the Vijnana-skandha, one attains Adarsa-jnana, Samata-jnana, Pratyaveksana-jnana, and Krtyanusthana-jnana. Among these, Adarsa-jnana refers to not forgetting the Dharma, and being able to remember and understand the objects of knowledge even if they do not appear before one, just like the light of someone who is good at learning and reciting books and treatises. Samata-jnana refers to attaining equanimity towards various sentient beings, etc., when one has previously understood the true Dharmadhatu (the true nature of all dharmas). It should be known that this is ultimately pure. Pratyaveksana-jnana refers to being like the master of a storehouse.

其所欲。隨於何等陀羅尼門三摩地門作意思惟。即得自在無礙智轉。成所作智者。謂能示現從睹史多天宮而沒乃至涅槃。種種佛事皆得自在。

論曰。複次法身由幾種處。應知依止略由三處。一由種種佛住依止。此中有二頌。

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

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

釋曰。應知法身幾法依止。略有三種。廣說無量。由種種佛住依止者。謂佛安住聖住天住及與梵住故。言種種法身為此諸住所依。是故說名佛住依止。或謂何用諸佛涅槃。以聲聞等與諸如來解脫等故。為顯諸佛解脫殊勝說二伽他。諸佛證得五性喜皆由等證自界故者。謂諸如來所得五喜由證法界。離喜都由不證此者。謂聲聞等離五種喜。都由不證此真法界。故求喜者應等證者。是故欲求如此喜者。應須於此勤求正證。第二伽他顯此五喜。由能無量及事成法味義德俱圓滿者。應知此中能無量者依止法身有眾多佛成等正覺。一切功能悉皆平等故能無量。由見如是能無量故深生歡喜。及事成者。謂一如來所作利樂諸有情事。即等一切如

【現代漢語翻譯】現代漢語譯本如果有人想知道，憑藉什麼樣的陀羅尼門（Dharani-gate，總持之門，記憶和理解佛法的能力）和三摩地門（Samadhi-gate，禪定之門）進行思考和觀想，才能獲得自在無礙的智慧，成就所作智（Karma-accomplishing Wisdom，成就一切事業的智慧）？答案是，能夠示現從睹史多天宮（Tushita Heaven，欲界第四天，彌勒菩薩的居所）降生，直至涅槃（Nirvana，解脫）的種種佛事，都能自在無礙。

論曰：此外，法身（Dharmakaya，佛的法性之身）應該知道依靠幾種處所？簡略地說，依靠三種處所。第一種是依靠種種佛的住處。其中有兩首偈頌：

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

第二種是依靠種種受用身（Sambhogakaya，報身，佛為菩薩說法時的莊嚴身）的住處，但這只是爲了成熟諸菩薩的緣故。第三種是依靠種種變化身（Nirmanakaya，應化身，佛為度化眾生而顯現的各種化身）的住處，這主要是爲了成熟聲聞（Sravaka，聽聞佛法而證悟的弟子）等。

釋曰：應該知道法身依靠幾種法？簡略地說有三種，廣說則有無量種。由種種佛住依止者，是指佛安住于聖住（Noble Abode）、天住（Divine Abode）以及梵住（Brahma Abode）的緣故。也就是說，種種法身以此諸住所為依靠。因此，被稱為佛住依止。或者有人會問，諸佛涅槃有什麼用處？因為聲聞等與諸如來的解脫是相同的。爲了彰顯諸佛解脫的殊勝，所以說了兩首偈頌。諸佛證得五性喜皆由等證自界故者，是指諸如來所得的五喜（Five Joys）是由證悟法界（Dharmadhatu，一切法的本性）而獲得的。離喜都由不證此者，是指聲聞等遠離五種喜，都是由於沒有證悟此真法界。故求喜者應等證者，因此，想要尋求如此喜樂的人，應該勤奮地尋求對此的真正證悟。第二首偈頌彰顯了這五種喜樂。由能無量及事成法味義德俱圓滿者，應該知道，這其中能無量者，是指依靠法身有眾多佛成就等正覺（Samyak-sambuddha，正等覺悟）。一切功能都完全平等，所以能無量。由於見到如此能無量，所以深生歡喜。及事成者，是指一位如來所作的利益安樂諸有情之事，就等同於一切如來所作。

【English Translation】 English version If someone wants to know, by relying on what Dharani-gate (Dharani-gate, the ability to remember and understand the Dharma) and Samadhi-gate (Samadhi-gate, the gate of meditative concentration) to think and contemplate, can one obtain unobstructed wisdom and accomplish Karma-accomplishing Wisdom (Karma-accomplishing Wisdom, the wisdom to accomplish all undertakings)? The answer is, being able to manifest all the Buddha-activities from descending from Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm, the abode of Bodhisattva Maitreya) to Nirvana (Nirvana, liberation), one can be free and unobstructed.

Treatise says: Furthermore, the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) should be known to rely on how many places? Briefly speaking, it relies on three places. The first is relying on the abodes of various Buddhas. There are two verses in this:

All Buddhas attain the fivefold joy, all due to equally realizing their own realm; those without joy are all due to not realizing this, therefore those seeking joy should equally realize it. Due to the ability being limitless and the accomplishment of deeds, the taste of Dharma, the meaning, and virtue are all complete; attaining joy is supreme without fault, for the Buddhas see the constant and endless.

The second is relying on the abodes of various Sambhogakaya (Sambhogakaya, the enjoyment body, the adorned body when the Buddha preaches to Bodhisattvas), but this is only for the sake of maturing the Bodhisattvas. The third is relying on the abodes of various Nirmanakaya (Nirmanakaya, the transformation body, the various manifestations of the Buddha to liberate sentient beings), which is mainly for the sake of maturing the Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma), etc.

Explanation says: It should be known, how many dharmas does the Dharmakaya rely on? Briefly speaking, there are three, but extensively speaking, there are countless. 'Relying on the abodes of various Buddhas' means that the Buddha abides in the Noble Abode, the Divine Abode, and the Brahma Abode. That is to say, the various Dharmakayas rely on these abodes. Therefore, it is called relying on the abodes of the Buddhas. Or someone may ask, what is the use of the Nirvana of the Buddhas? Because the liberation of the Sravakas, etc., is the same as that of the Tathagatas. In order to show the superiority of the liberation of the Buddhas, two verses are spoken. 'All Buddhas attain the fivefold joy, all due to equally realizing their own realm' means that the five joys (Five Joys) attained by the Tathagatas are obtained by realizing the Dharmadhatu (Dharmadhatu, the nature of all dharmas). 'Those without joy are all due to not realizing this' means that the Sravakas, etc., are without the five joys because they have not realized this true Dharmadhatu. 'Therefore those seeking joy should equally realize it' means that those who want to seek such joy should diligently seek the true realization of this. The second verse shows these five joys. 'Due to the ability being limitless and the accomplishment of deeds, the taste of Dharma, the meaning, and virtue are all complete' means that, relying on the Dharmakaya, there are many Buddhas who attain Samyak-sambuddha (Samyak-sambuddha, complete and perfect enlightenment). All functions are completely equal, so the ability is limitless. Because of seeing such limitless ability, deep joy arises. 'And the accomplishment of deeds' means that the deeds of benefiting and bringing happiness to sentient beings done by one Tathagata are equal to those done by all Tathagatas.

來所作。由佛多故事亦無量。是故言及。由見此故深生歡喜。由法味者。由見契經應頌等法有勝滋味。深生歡喜。義德俱圓滿者。謂義圓滿及德圓滿。應知此中隨所思念所有諸事無不具足。名義圓滿。十力無畏不共法等無不具足。名德圓滿。得喜最勝無過失者。此喜超過三界喜故。名為最勝。永斷煩惱並習氣故。名無過失。諸佛見常無盡故者。謂諸如來見次前說四種最勝無過失喜。窮生死際常無有盡。至無餘依大涅槃界亦無盡故生殊勝喜。是故世尊證得五喜。非聲聞等。由種種受用身依止等者。謂佛法身與受用身為所依止。何故復須如是依止。但為成熟諸菩薩故。由若離此已入大地諸菩薩眾應不成熟。由種種變化身依止等者。謂佛法身與變化身為所依止。何故復須如是依止。多為成熟聲聞等故。由若離此下劣信解諸聲聞等應不成熟。言多為者。應知攝取勝解行地諸菩薩眾。

論曰。應知法身由幾佛法之所攝持。略由六種。一由清凈。謂轉阿賴耶識得法身故。二由異熟。謂轉色根得異熟智故。三由安住。謂轉欲行等住。得無量智住故。四由自在。謂轉種種攝受業自在。得一切世界無礙神通智自在故。五由言說。謂轉一切見聞覺知言說戲論。得令一切有情心喜辯說智自在故。六由拔濟。謂轉拔濟一切災橫過失。得拔

【現代漢語翻譯】現代漢語譯本：由此而來。由於佛陀的諸多故事也是無量的，所以才提及。因為見到這些，內心深生歡喜。所謂『法味』，是因為見到契經、應頌等佛法具有殊勝的滋味，內心深生歡喜。『義德俱圓滿』，是指意義圓滿和功德圓滿。應當知道，這裡面無論思念什麼事情，沒有不具備的，這叫做意義圓滿。十力、無畏、不共法等等沒有不具備的，這叫做功德圓滿。『得喜最勝無過失』，這種歡喜超過了三界之內的歡喜，所以叫做最勝。永遠斷除了煩惱以及習氣，所以叫做無過失。『諸佛見常無盡故』，是指諸如來見到前面所說的四種最勝無過失的歡喜，窮盡生死之際，常常沒有窮盡。乃至到達無餘依大涅槃界也沒有窮盡，因此產生殊勝的歡喜。所以世尊證得了五種歡喜，不是聲聞等所能證得的。『由種種受用身依止等者』，是指佛的法身與受用身作為所依止。為什麼還需要這樣的依止呢？只是爲了成熟諸位菩薩的緣故。如果離開了這些，已經進入大地的諸位菩薩眾就不能成熟。『由種種變化身依止等者』，是指佛的法身與變化身作為所依止。為什麼還需要這樣的依止呢？多半是爲了成熟聲聞等人的緣故。如果離開了這些，下劣信解的諸位聲聞等人就不能成熟。說『多為』，應當知道是攝取勝解行地的諸位菩薩眾。論曰：應當知道，法身由幾種佛法所攝持？概括來說由六種：第一，由清凈。是指轉阿賴耶識而得到法身。第二，由異熟。是指轉變色根而得到異熟智。第三，由安住。是指轉變欲行等住，而得到無量智住。第四，由自在。是指轉變種種攝受業自在，而得到一切世界無礙神通智自在。第五，由言說。是指轉變一切見聞覺知言說戲論，而得到令一切有情心生歡喜的辯說智自在。第六，由拔濟。是指轉變拔濟一切災橫過失，而得到拔濟一切災

【English Translation】 English version: Hence it comes. Because the Buddha's many stories are also immeasurable, they are mentioned. Because of seeing these, deep joy arises in the heart. The so-called 'taste of Dharma' is because seeing the Sutras, verses, and other Buddhist teachings have a supreme taste, deep joy arises in the heart. 'Perfect in meaning and virtue' refers to being perfect in meaning and perfect in merit. It should be known that whatever is contemplated here, nothing is lacking, this is called perfect in meaning. The ten powers, fearlessness, unique qualities, etc., are all complete, this is called perfect in virtue. 'Obtaining joy that is supreme and without fault', this joy surpasses the joy within the three realms, so it is called supreme. Eternally cutting off afflictions and habitual tendencies, so it is called without fault. 'Because the Buddhas see it is constant and endless', refers to the Tathagatas seeing the four kinds of supreme and faultless joy mentioned earlier, exhausting the limits of birth and death, it is always without end. Even reaching the realm of Great Nirvana without remainder, it is also without end, therefore producing supreme joy. Therefore, the World Honored One attained the five joys, which are not attainable by the Sravakas and others. 'By relying on various enjoyment bodies, etc.', refers to the Dharma body and enjoyment body of the Buddha as the basis of reliance. Why is such reliance still needed? It is only for the sake of maturing all Bodhisattvas. If these are abandoned, the Bodhisattvas who have already entered the great grounds will not be able to mature. 'By relying on various transformation bodies, etc.', refers to the Dharma body and transformation body of the Buddha as the basis of reliance. Why is such reliance still needed? It is mostly for the sake of maturing Sravakas and others. If these are abandoned, the Sravakas and others with inferior faith and understanding will not be able to mature. Saying 'mostly for', it should be known that it is to gather the Bodhisattvas of the stage of liberation through understanding. Treatise says: It should be known, by how many kinds of Buddha-dharmas is the Dharmakaya (Dharmakaya) upheld? Briefly speaking, by six kinds: First, by purity. This refers to obtaining the Dharmakaya (Dharmakaya) by transforming the Alaya Consciousness (Alaya Consciousness). Second, by resultant maturation. This refers to obtaining the wisdom of resultant maturation by transforming the sense organs. Third, by abiding. This refers to obtaining the abiding of immeasurable wisdom by transforming the abiding of desire, etc. Fourth, by freedom. This refers to obtaining the freedom of unobstructed supernatural power and wisdom in all worlds by transforming the freedom of various receptive actions. Fifth, by speech. This refers to obtaining the freedom of eloquent wisdom that delights the minds of all sentient beings by transforming all seeing, hearing, perceiving, knowing, speech, and playful discussions. Sixth, by deliverance. This refers to obtaining the deliverance of all disasters, calamities, and faults by transforming the deliverance of all disasters

濟一切有情一切災橫過失智故。應知法身由此所說六種佛法之所攝持。

釋曰。由是佛法攝持法身。今當顯示。由清凈者。謂由清凈佛法攝持法身。如是法身證得清凈由轉何法。謂轉阿賴耶識得法身故者。謂轉滅彼阿賴耶識得法身清凈。即法身清凈說名清凈。由異熟者。謂由異熟佛法攝持法身。轉色根者。謂轉眼等色根。得異熟智故者。謂轉彼故得異熟智。由安住者。謂由安住佛法攝持法身。轉欲行等住者。謂轉世間欲行等住。得佛法住。得無量智住故者。謂由此故住種種住。由自在者。謂由自在佛法攝持法身。轉種種攝受業自在等者。謂轉世間殉利務農種種事業自在。得一切世界無礙神通智自在故。由言說者。謂由言說佛法攝持法身。轉一切見聞覺知言說戲論等者。謂轉世間見聞覺知言說戲論。得於見聞覺知自在。由此證得能令一切有情心喜智自在故。由拔濟者。謂由拔濟佛法攝持法身轉拔濟一切災橫過失等者。謂如世間有王家等逼惱事起。由親友力財寶力等而能拔濟。由轉此故。證得拔濟一切有情一切災橫過失智故。由此智力能除一切災橫過失。

論曰。諸佛法身當言有異當言無異。依止意樂業無別故。當言無異。無量依身現等覺故。當言有異。如說佛法身受用身亦爾。意樂及業無差別故。當言無異

【現代漢語翻譯】現代漢語譯本：因為智慧的緣故，能夠救濟一切有情眾生，脫離一切災難、橫禍和過失。應當知道，法身是由以上所說的六種佛法所攝持的。

解釋：因為佛法攝持法身，現在應當顯示這一點。『由清凈者』，是指由清凈的佛法攝持法身。這樣的法身證得清凈，是通過轉變什麼法而得到的呢？『謂轉阿賴耶識得法身故者』，是指轉變滅除阿賴耶識而得到法身的清凈。這法身的清凈就叫做清凈。『由異熟者』，是指由異熟的佛法攝持法身。『轉色根者』，是指轉變眼等色根。『得異熟智故者』，是指轉變這些色根而得到異熟智。『由安住者』，是指由安住的佛法攝持法身。『轉欲行等住者』，是指轉變世間的欲行等住，得到佛法的安住，『得無量智住故者』，是指因此而安住于種種安住之中。『由自在者』，是指由自在的佛法攝持法身。『轉種種攝受業自在等者』，是指轉變世間追求利益、從事農業等種種事業的自在，得到在一切世界中無礙神通智的自在。『由言說者』，是指由言說的佛法攝持法身。『轉一切見聞覺知言說戲論等者』，是指轉變世間的見聞覺知、言說戲論，得到對於見聞覺知的自在。因此證得能夠使一切有情眾生內心歡喜的智慧自在。『由拔濟者』，是指由拔濟的佛法攝持法身。『轉拔濟一切災橫過失等者』，是指如同世間有王家等逼迫惱亂的事情發生，通過親友的力量、財寶的力量等而能夠拔濟。因為轉變這些，證得能夠拔濟一切有情眾生，脫離一切災難、橫禍和過失的智慧。憑藉這種智慧的力量，能夠消除一切災難、橫禍和過失。

論：諸佛的法身，應當說是相異的，還是應當說是無異的呢？依據意樂和業沒有差別，應當說是無異的。因為無量的依身顯現等覺，應當說是相異的。如所說，佛的法身和受用身也是這樣。意樂和業沒有差別，應當說是無異的。

【English Translation】 English version: Because of wisdom, it is possible to deliver all sentient beings from all disasters, calamities, and faults. It should be known that the Dharmakaya (法身) [Dharma body] is upheld by the six kinds of Buddha-dharma (佛法) [Buddha's teachings] mentioned above.

Explanation: Because the Buddha-dharma (佛法) [Buddha's teachings] upholds the Dharmakaya (法身) [Dharma body], this should now be shown. 'By purity' means that the Dharmakaya (法身) [Dharma body] is upheld by pure Buddha-dharma (佛法) [Buddha's teachings]. How is such a Dharmakaya (法身) [Dharma body] attained through the transformation of what dharma? 'Transforming the Alaya-consciousness (阿賴耶識) [storehouse consciousness] to attain the Dharmakaya (法身) [Dharma body]' means that transforming and extinguishing that Alaya-consciousness (阿賴耶識) [storehouse consciousness] attains the purity of the Dharmakaya (法身) [Dharma body]. This purity of the Dharmakaya (法身) [Dharma body] is called purity. 'By maturation' means that the Dharmakaya (法身) [Dharma body] is upheld by the Buddha-dharma (佛法) [Buddha's teachings] of maturation. 'Transforming the sense organs' means transforming the sense organs such as the eyes. 'Attaining the wisdom of maturation' means that transforming these sense organs attains the wisdom of maturation. 'By abiding' means that the Dharmakaya (法身) [Dharma body] is upheld by the Buddha-dharma (佛法) [Buddha's teachings] of abiding. 'Transforming the abidings of desire and action' means transforming the worldly abidings of desire and action, attaining the abiding of the Buddha-dharma (佛法) [Buddha's teachings]. 'Attaining the abiding of immeasurable wisdom' means that because of this, one abides in various abidings. 'By freedom' means that the Dharmakaya (法身) [Dharma body] is upheld by the Buddha-dharma (佛法) [Buddha's teachings] of freedom. 'Transforming the freedom of various receptive actions' means transforming the worldly freedom of various actions such as pursuing profit and engaging in agriculture, attaining the freedom of unobstructed supernatural wisdom in all worlds. 'By speech' means that the Dharmakaya (法身) [Dharma body] is upheld by the Buddha-dharma (佛法) [Buddha's teachings] of speech. 'Transforming all seeing, hearing, perceiving, knowing, speech, and playful discussions' means transforming the worldly seeing, hearing, perceiving, knowing, speech, and playful discussions, attaining freedom in seeing, hearing, and perceiving. Therefore, one attains the wisdom of freedom that can make all sentient beings happy. 'By deliverance' means that the Dharmakaya (法身) [Dharma body] is upheld by the Buddha-dharma (佛法) [Buddha's teachings] of deliverance. 'Transforming the deliverance of all disasters, calamities, and faults' means that, as in the world, when oppressive and disturbing events arise from royal families, one can deliver through the power of relatives and friends, the power of wealth, etc. Because of transforming these, one attains the wisdom to deliver all sentient beings from all disasters, calamities, and faults. By the power of this wisdom, one can eliminate all disasters, calamities, and faults.

Treatise: Should the Dharmakaya (法身) [Dharma body] of the Buddhas be said to be different or not different? Based on the intention and karma being no different, it should be said to be not different. Because immeasurable dependent bodies manifest enlightenment, it should be said to be different. As it is said, the Dharmakaya (法身) [Dharma body] and Sambhogakaya (受用身) [Enjoyment Body] of the Buddha are also like this. The intention and karma being no different, it should be said to be not different.

。不由依止無差別故。無量依止差別轉故。應知變化身如受用身說。

釋曰。無量依止差別轉故者。謂受用身無量依止差別而轉。是故但由意樂及業無差別故。當言無異。依身事別當言有異。此中意樂無差別者。應知皆為利益安樂一切有情。業無別者。應知皆同現等正覺般涅槃等種種作業。

論曰。應知法身幾德相應。謂最清凈四無量。解脫勝處遍處。無諍愿智。四無礙解。六神通。三十二大士相。八十隨好。四一切相清凈。十力。四無畏。三不護。三念住。拔除習氣。無忘失法。大悲十八不共佛法。一切相妙智等功德相應。此中有多頌。

憐愍諸有情　　起和合遠離　常不捨利樂　　四意樂歸禮　解脫一切障　　牟尼勝世間　智周遍所知　　心解脫歸禮　能滅諸有情　　一切惑無餘　害煩惱有染　　常哀愍歸禮　無功用無著　　無礙常寂定　於一切問難　　能解釋歸禮　于所依能依　　所說言及智　能說無礙慧　　常善說歸禮　為彼諸有情　　故現知言行　往來及出離　　善教者歸禮　諸眾生見尊　　皆審知善士　暫見便深信　　開導者歸禮　攝受住持舍　　現化及變易　等持智自在　　隨證得歸禮　方便歸依凈　　及大乘出離　於此諸眾生　　摧魔者歸禮

【現代漢語翻譯】現代漢語譯本：因為不依賴於無差別，又因為無量的依賴處有差別地運轉，所以應該知道化身就像受用身那樣被描述。

解釋：『無量的依賴處有差別地運轉』，是指受用身依賴於無量的差別而運轉。因此，僅僅因為意樂和業沒有差別，就可以說沒有不同。如果從身的事業角度來看，就應該說是有不同。這裡所說的意樂沒有差別，應該理解為都是爲了利益和安樂一切有情（眾生）。業沒有差別，應該理解為都同樣地展現現等正覺（當下證悟正等正覺）、般涅槃（完全的涅槃）等等各種作業。

論曰：應該知道法身與多少種功德相應。即最清凈的四無量心（慈、悲、喜、舍），解脫，勝處，遍處，無諍，愿智，四無礙解（法無礙解、義無礙解、詞無礙解、辯無礙解），六神通（神境通、天耳通、他心通、宿命通、天眼通、漏盡通），三十二大丈夫相，八十隨形好，四一切相清凈，十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、遍趣行智力、宿住隨念智力、死生智力、漏盡智力），四無畏（正等覺無畏、一切法不盡無畏、說障法無畏、說道盡苦道無畏），三不護（身不護、語不護、意不護），三念住（身念住、受念住、心念住），拔除習氣，無忘失法，大悲，十八不共佛法，一切相妙智等功德相應。其中有很多頌：

憐憫一切有情，發起和合遠離（煩惱），常不捨棄利益安樂，四種意樂我歸禮。解脫一切障礙，牟尼（釋迦牟尼佛的稱號）勝過世間，智慧周遍所知，心解脫者我歸禮。能夠滅除一切有情，一切迷惑無餘，斷除煩惱和染污，常哀憐者我歸禮。無功用無執著，無礙常寂定，對於一切問難，能夠解釋者我歸禮。對於所依（五蘊）能依（心），所說言語和智慧，能夠說出無礙智慧，常善說者我歸禮。爲了那些有情，所以顯現知見言行，往來和出離（輪迴），善於教導者我歸禮。諸眾生見世尊，都審知是善士，暫見便深信，開導者我歸禮。攝受、住持、捨棄，顯現化身和變易，等持和智慧自在，隨證悟而得者我歸禮。方便、歸依、清凈，以及大乘出離，對於這些眾生，摧伏魔軍者我歸禮。

【English Translation】 English version: Because it does not rely on non-differentiation, and because the measureless bases of reliance operate with differentiation, it should be known that the Nirmāṇakāya (Transformation Body) is described like the Saṃbhogakāya (Enjoyment Body).

Explanation: 'The measureless bases of reliance operate with differentiation' means that the Saṃbhogakāya (Enjoyment Body) operates relying on measureless differentiations. Therefore, solely because the intention and actions are without difference, it can be said that there is no difference. If viewed from the perspective of the body's activities, it should be said that there is a difference. Here, the intention being without difference should be understood as being entirely for the benefit and happiness of all sentient beings. The actions being without difference should be understood as similarly manifesting present perfect enlightenment (Abhisambodhi), Parinirvana (complete Nirvana), and various other activities.

Treatise: It should be known with how many qualities the Dharmakāya (Dharma Body) is endowed. Namely, the most pure Four Immeasurables (loving-kindness, compassion, joy, equanimity), liberation, the superior abodes, the spheres of totality, non-conflict, the wisdom of aspiration, the Four Unimpeded Knowledges (unimpeded knowledge of the Dharma, of meaning, of language, and of eloquence), the Six Supernormal Cognitions (divine eye, divine ear, knowing others' minds, remembering past lives, magical powers, and the extinction of outflows), the Thirty-two Major Marks of a Great Being, the Eighty Minor Marks, the Four Purities of All Aspects, the Ten Powers (power of knowing what is possible and impossible, power of knowing the maturation of karma, power of knowing the dhyanas, liberations, samadhis, and samapattis, power of knowing the superior and inferior faculties, power of knowing the various understandings, power of knowing the various realms, power of knowing where all paths lead, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of outflows), the Four Fearlessnesses (fearlessness of perfect enlightenment, fearlessness of the inexhaustibility of all dharmas, fearlessness of proclaiming the obstructive dharmas, fearlessness of proclaiming the path to the end of suffering), the Three Non-Protections (non-protection of body, speech, and mind), the Three Establishments of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind), the eradication of habitual tendencies, non-forgetfulness of Dharma, great compassion, the Eighteen Uncommon Qualities of a Buddha, the wondrous wisdom of all aspects, and other such qualities. There are many verses within this:

Having compassion for all sentient beings, initiating harmony and detachment (from afflictions), Constantly not abandoning benefit and happiness, to the four intentions I pay homage. Liberating from all obstacles, the Muni (title for Shakyamuni Buddha) surpasses the world, Wisdom pervades all that is knowable, to the one liberated in mind I pay homage. Able to extinguish all sentient beings', all delusions without remainder, Cutting off afflictions and defilements, to the ever-compassionate one I pay homage. Without effort, without attachment, unimpeded, constantly in tranquil concentration, To all questions and difficulties, able to explain, to that one I pay homage. Regarding the basis (skandhas), the dependent (mind), the spoken words, and wisdom, Able to speak with unimpeded wisdom, to the ever-well-speaking one I pay homage. For the sake of those sentient beings, therefore manifesting knowledge, speech, and actions, Coming and going, and liberation (from samsara), to the skillful teacher I pay homage. All beings seeing the World Honored One, all discern that he is a virtuous being, A brief glimpse brings deep faith, to the guide I pay homage. Gathering, upholding, relinquishing, manifesting transformation and change, Equanimity and wisdom are unhindered, to the one who attains according to realization I pay homage. Skillful means, refuge, purity, and the liberation of the Great Vehicle, For these sentient beings, to the one who subdues the armies of Mara I pay homage.

能說智及斷　　出離能障礙　自他利非余　　外道伏歸禮　處眾能伏說　　遠離二雜染　無護無忘失　　攝御眾歸禮　遍一切行住　　無非圓智事　一切時遍知　　實義者歸禮　諸有情利樂　　所作不過時　所作常無虛　　無忘失歸禮　晝夜常六返　　觀一切世間　與大悲相應　　利樂意歸禮　由行及由證　　由智及由業　於一切二乘　　最勝者歸禮　由三身至得　　具相大菩提　一切處他疑　　皆能斷歸禮

諸佛法身與如是等功德相應。復與所餘自性因果業相應。轉功德相應。是故應知諸佛法身無上功德。此中有二頌。

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

釋曰。諸佛法身與此所說四無量等功德相應。復與其餘自性因果業相應。轉功德相應。尊成實勝義者。此顯諸佛法身自性。諸佛皆以成實勝義清凈真如為自性故。一切地皆出者。此顯其因。修一切地得成佛故。至諸眾生上者。此顯其果。諸有情中此最上故。解脫諸有情者。此顯其業。以能無倒令諸有情得解脫故。無盡無等德相應者。此顯相應。與其無盡無等功德共相應故。現世間可見者。此說變化身。及眾會可見者。此說受用身

。非見人天等者。此說自性身。諸人天等皆不能見。此顯佛身三種差別。說名為轉。

攝大乘論釋卷第九大正藏第 31 冊 No. 1597 攝大乘論釋

攝大乘論釋卷第十

世親菩薩造

三藏法師玄奘奉　詔譯

彼果智分第十一之餘

論曰。複次諸佛法身甚深最甚深。此甚深相云何可見。此中有多頌。

釋曰。于大乘中諸佛法身如甚深相。今當顯示。以十二頌。顯示十二甚深之相。

論曰。

佛無生為生　　亦無住為住　諸事無功用　　第四食為食

釋曰。此中一頌顯示生住業住甚深。佛無生為生者。顯生甚深。以諸如來無業煩惱同諸凡愚所造作生故名無生。然有與此相違之生。其相難了名生甚深。亦無住為住者。顯住甚深。無住涅槃以為住處。如是涅槃名住甚深。諸事無功用者。顯業甚深。以諸如來無功用業。一切等故名業甚深。第四食為食者。顯住甚深。以佛所食是不清凈依止住等。四種食中第四食故。四種食者。一不清凈依止住食。謂段等四食。令欲纏有情不凈依止而得住故。二凈不凈依止住食。謂觸等三食。令色無色纏有情。凈不凈依止而得住故。由此依止。已離下地諸煩惱故說名為凈。未離上地諸煩惱故。說名不凈是故名凈不

【現代漢語翻譯】現代漢語譯本：『非見人天等者。此說自性身。諸人天等皆不能見。此顯佛身三種差別。說名為轉。』

《攝大乘論釋》卷第九大正藏第31冊 No. 1597 《攝大乘論釋》

《攝大乘論釋》卷第十

世親菩薩造

三藏法師玄奘奉詔譯

彼果智分第十一之餘

論曰：複次，諸佛法身甚深最甚深。此甚深相云何可見？此中有多頌。

釋曰：于大乘中，諸佛法身如甚深相。今當顯示，以十二頌，顯示十二甚深之相。

論曰：

佛無生為生亦無住為住諸事無功用第四食為食

釋曰：此中一頌顯示生住業住甚深。佛無生為生者，顯生甚深。以諸如來無業煩惱，同諸凡愚所造作生，故名無生。然有與此相違之生，其相難了，名生甚深。亦無住為住者，顯住甚深。無住涅槃以為住處。如是涅槃名住甚深。諸事無功用者，顯業甚深。以諸如來無功用業，一切等故，名業甚深。第四食為食者，顯住甚深。以佛所食是不清凈依止住等四種食中第四食故。四種食者：一、不清凈依止住食，謂段等四食，令欲纏有情不清凈依止而得住故。二、凈不凈依止住食，謂觸等三食，令色無色纏有情，凈不凈依止而得住故。由此依止，已離下地諸煩惱故，說名為凈；未離上地諸煩惱故，說名不凈，是故名凈不

【English Translation】 English version: 'Not seeing beings such as humans and devas (deities). This speaks of the Svabhavakaya (Essence Body). All humans, devas, etc., cannot see it. This reveals the three distinctions of the Buddha's body. It is called transformation.'

Commentary on the Mahāyānasaṃgraha, Volume 9 Taisho Tripitaka, Volume 31, No. 1597, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 10

Composed by Bodhisattva Vasubandhu (世親菩薩)

Translated by Tripiṭaka Master Xuanzang (玄奘), under Imperial Decree

Remaining Portion of the Eleventh Section on the Wisdom of the Result

Treatise: Furthermore, the Dharmakaya (法身, Dharma Body) of all Buddhas is extremely profound, most extremely profound. How can this aspect of profoundness be seen? There are many verses here.

Commentary: Within the Mahayana (大乘, Great Vehicle), the Dharmakaya (法身, Dharma Body) of all Buddhas is like an aspect of profoundness. Now, I shall reveal it, using twelve verses to reveal the twelve aspects of profoundness.

Treatise:

Buddha's non-birth is birth, also non-abiding is abiding. All actions are without effort, the fourth food is food.

Commentary: Within this, one verse reveals the profoundness of birth, abiding, action, and dwelling. 'Buddha's non-birth is birth' reveals the profoundness of birth. Because all Tathagatas (如來, Thus Come Ones) do not have karma (業, action) and afflictions (煩惱, kleshas), like all ordinary fools who create birth, therefore it is called non-birth. However, there is a birth contrary to this, whose aspect is difficult to understand, called the profoundness of birth. 'Also non-abiding is abiding' reveals the profoundness of abiding. Taking non-abiding Nirvana (涅槃, extinction of suffering) as the place of abiding. Such Nirvana is called the profoundness of abiding. 'All actions are without effort' reveals the profoundness of action. Because all Tathagatas have action without effort, everything is equal, therefore it is called the profoundness of action. 'The fourth food is food' reveals the profoundness of dwelling. Because what the Buddha eats is the fourth food among the four types of food, such as impure reliance and dwelling. The four types of food are: first, impure reliance and dwelling food, referring to the four foods such as coarse food, which cause sentient beings bound by desire to dwell relying on impurity. Second, pure and impure reliance and dwelling food, referring to the three foods such as contact, which cause sentient beings bound by form and formlessness to dwell relying on purity and impurity. Because of this reliance, having already left the afflictions of the lower realms, it is called pure; not yet having left the afflictions of the upper realms, it is called impure, therefore it is called pure and impure.

凈依止。如是依止由觸意思識食而住除其段食。三一向凈依止住食。謂段等四食令聲聞等清凈依止而得住故。四唯示現依止住食。謂即四食諸佛示現受之得住。是故諸佛食。此第四示現住食。為令能施諸有情類凈信為因福德增長。雖現受食不作食事。如來食時諸天受取。施佛意許諸餘有情。由此因故。彼有情類速證菩提。如是一切。應知總說為一甚深。又由十因。應知諸佛生無生相。一與愚癡不同法故。二與差別不同法故。三于攝受得自在故。四于住持得自在故。五于棄捨得自在故。六無二相故。七唯似光影故。八同幻化故。九住無住故。十成大事故。復由十因。應知如來不住生死及以涅槃。一非遍知故。二非永斷故。三非修習故。四知非有性故。五無所得無分別故。六遠離心故。七心證得故。八平等心故。九事不可得故。十可證得故。復由十因。應知諸佛無功用事而得成立。一妙斷離故。二無所依故。三所作無功用故。四作者無功用故。五作業無功用故。六無所有無功用故。七本來無差別故。八所作已辦故。九所作未辦故。十純熟修習一切法中得自在故。復由十因。應知諸佛實無所食而現受食。一示現以食住持身故。二令諸有情福增長故。三為欲示現有同法故。四為令隨學正受用故。五為令隨學廉儉行故。六為令發

【現代漢語翻譯】現代漢語譯本凈依止：像這樣依止觸（sparśa，感覺）、意思（manas，意）、識（vijñāna，意識）、食（āhāra，食物），從而安住，但要排除段食（kabaḍīkāra āhāra，粗糙的食物）。三、一向凈依止住食：指通過段食等四種食物，使聲聞（śrāvaka，弟子）等得到清凈的依止而得以安住。四、唯示現依止住食：指諸佛（Buddha，覺悟者）示現接受這四種食物而得以安住。因此，諸佛的食物，就是這第四種示現住食。這是爲了讓能夠佈施的眾生，以清凈的信心為因，增長福德。雖然示現接受食物，但不作食用之事。如來（Tathāgata，如來）進食時，諸天（deva，天神）會取走食物。施食于佛，意在允許其他眾生食用。由於這個原因，那些眾生能夠迅速證得菩提（bodhi，覺悟）。像這樣的一切，應當知道總的來說是一個甚深之處。又由於十個原因，應當知道諸佛的生是無生之相：一、與愚癡（moha，無明）不同法故；二、與差別（bheda，差異）不同法故；三、于攝受（parigraha，接受）得自在故；四、于住持（sthiti，保持）得自在故；五、于棄捨（tyāga，捨棄）得自在故；六、無二相（advaya，非二元）故；七、唯似光影故；八、同幻化（māyā，幻象）故；九、住無住（sthita-asthita，住與非住）故；十、成大事故。又由於十個原因，應當知道如來不住生死（saṃsāra，輪迴）以及涅槃（nirvāṇa，寂滅）：一、非遍知（asarvajña，非全知）故；二、非永斷（asamuccheda，非永恒斷滅）故；三、非修習（abhāvanā，非修習）故；四、知非有性（abhāva-svabhāva，知無自性）故；五、無所得無分別（anupalabdhi-avikalpa，無所得無分別）故；六、遠離心（vigata-citta，遠離心）故；七、心證得（citta-adhigama，心證得）故；八、平等心（samacitta，平等心）故；九、事不可得（vastu-anupalabdhi，事物不可得）故；十、可證得（adhigama，可證得）故。又由於十個原因，應當知道諸佛無功用事而得成立：一、妙斷離（sudarśana-prahāṇa，善妙斷離）故；二、無所依（anāśraya，無所依）故；三、所作無功用（kṛtya-anabhisamskāra，所作無功用）故；四、作者無功用（kāraka-anabhisamskāra，作者無功用）故；五、作業無功用（karma-anabhisamskāra，作業無功用）故；六、無所有無功用（akiñcanya-anabhisamskāra，無所有無功用）故；七、本來無差別（prakṛti-nirviśeṣa，本來無差別）故；八、所作已辦（kṛtya-kṛta，所作已辦）故；九、所作未辦（kṛtya-akṛta，所作未辦）故；十、純熟修習一切法中得自在故。又由於十個原因，應當知道諸佛實際上沒有進食，卻示現接受食物：一、示現以食住持身故；二、令諸有情福增長故；三、為欲示現有同法故；四、為令隨學正受用故；五、為令隨學廉儉行故；六、為令發（utpāda，生起）...

【English Translation】 English version Pure Reliance: Thus, relying on touch (sparśa, sensation), mind (manas, intellect), consciousness (vijñāna, awareness), and food (āhāra, nourishment), one abides, excluding coarse food (kabaḍīkāra āhāra, physical food). Three, Purely Relying on Food for Abiding: This refers to the four types of food, including coarse food, which enable the Śrāvakas (disciples) and others to abide through pure reliance. Four, Merely Demonstrating Reliance on Food for Abiding: This refers to the Buddhas (enlightened ones) demonstrating the acceptance of these four types of food to abide. Therefore, the food of the Buddhas is this fourth type of demonstrated abiding on food. This is to enable sentient beings who are capable of giving to increase their merit through pure faith. Although they demonstrate accepting food, they do not engage in the act of eating. When the Tathāgata (Thus-Gone One) eats, the Devas (gods) take the food. Offering food to the Buddha implies permission for other sentient beings to partake. Because of this reason, those sentient beings can quickly attain Bodhi (enlightenment). All of this should be understood as a profound point in general. Furthermore, due to ten reasons, it should be known that the birth of the Buddhas is without the characteristic of birth: One, because it is not the same as ignorance (moha, delusion); Two, because it is not the same as difference (bheda, distinction); Three, because they have freedom in acceptance (parigraha, acceptance); Four, because they have freedom in maintenance (sthiti, stability); Five, because they have freedom in abandonment (tyāga, renunciation); Six, because there is no duality (advaya, non-duality); Seven, because it is only like light and shadow; Eight, because it is like illusion (māyā, illusion); Nine, because it abides in non-abiding (sthita-asthita, abiding and non-abiding); Ten, because it accomplishes great deeds. Furthermore, due to ten reasons, it should be known that the Tathāgata does not abide in Samsara (cyclic existence) or Nirvana (liberation): One, because they are not omniscient (asarvajña, not all-knowing); Two, because they do not eternally cut off (asamuccheda, not eternal annihilation); Three, because they do not cultivate (abhāvanā, non-cultivation); Four, because they know the absence of inherent existence (abhāva-svabhāva, absence of inherent nature); Five, because there is no attainment and no conceptualization (anupalabdhi-avikalpa, non-apprehension and non-discrimination); Six, because they are separated from the mind (vigata-citta, absence of mind); Seven, because they have attained through the mind (citta-adhigama, mental attainment); Eight, because they have equanimity (samacitta, equal mind); Nine, because things are unattainable (vastu-anupalabdhi, non-apprehension of things); Ten, because it is attainable (adhigama, attainable). Furthermore, due to ten reasons, it should be known that the Buddhas accomplish things without effort: One, because of excellent abandonment (sudarśana-prahāṇa, excellent abandonment); Two, because they have no reliance (anāśraya, without support); Three, because what is done is without effort (kṛtya-anabhisamskāra, action without effort); Four, because the doer is without effort (kāraka-anabhisamskāra, agent without effort); Five, because the action is without effort (karma-anabhisamskāra, deed without effort); Six, because there is nothing and no effort (akiñcanya-anabhisamskāra, nothingness without effort); Seven, because there is no inherent difference (prakṛti-nirviśeṣa, natural non-difference); Eight, because what is to be done is already done (kṛtya-kṛta, task completed); Nine, because what is to be done is not yet done (kṛtya-akṛta, task uncompleted); Ten, because they have freedom in the perfect cultivation of all dharmas. Furthermore, due to ten reasons, it should be known that the Buddhas do not actually eat, yet they demonstrate accepting food: One, to demonstrate sustaining the body with food; Two, to increase the merit of sentient beings; Three, to demonstrate having common practices; Four, to enable followers to properly partake; Five, to enable followers to practice frugality; Six, to cause the arising (utpāda, arising)...

起精進行故。七為令成熟諸善根故。八為顯自身無染著故。九為恭敬業助任持故。十為欲圓滿本願生故。

論曰。

無異亦無量　　無數量一業　不堅業堅業　　諸佛具三身

釋曰。此頌顯示安立數業甚深。無異亦無量者。顯安立甚深。諸佛法身無差別故說名無異。無量依止現等覺故說名無量。無數量一業者。顯數甚深。佛雖無量而同一業。是故甚深。不堅業堅業諸佛具三身者。謂諸如來三身相應。其受用身事業堅住。其變化身業不堅住。如是事業名為甚深。

論曰。

現等覺非有　　一切覺非無　一一念無量　　有非有所顯

釋曰。此頌顯示現等覺甚深。現等覺非有者。補特伽羅法非有故。一切覺非無者。由假名理說一切佛現等覺故。云何知佛現等正覺。謂一一念無量佛故。此即顯示一一念中有無量佛現等正覺。有非有所顯者。此顯真如是有非有。諸佛是此真如所顯。

論曰。

非染非離染　　由欲得出離　了知欲無慾　　悟入欲法性

釋曰。此頌顯示離欲甚深。非染非離染者。貪慾無故說名非染。以無染故離染亦無。所以者何。貪染若有可有離染。染既是無故無離染。由欲得出離者。由伏斷貪纏留貪隨眠故。得究竟出離。若不留隨眠。應同聲聞等入般涅

【現代漢語翻譯】現代漢語譯本：為發起精進行為的緣故。七、爲了使各種善根成熟的緣故。八、爲了顯示自身沒有染著的緣故。九、爲了恭敬行業助其任持的緣故。十、爲了想要圓滿根本誓願而生的緣故。

論曰：

無異亦無量，無數量一業，不堅業堅業，諸佛具三身。

釋曰：這首偈頌顯示了安立數量的行業非常深奧。『無異亦無量』，顯示了安立的深奧。諸佛的法身沒有差別，所以稱為『無異』。因為無量地依止現等覺，所以稱為『無量』。『無數量一業』，顯示了數量的深奧。佛雖然無量，但行業是同一的，因此非常深奧。『不堅業堅業，諸佛具三身』，是指諸如來三身相應。其中的受用身的事業是堅固常住的，而變化身的事業是不堅固常住的。這樣的事業稱為深奧。

論曰：

現等覺非有，一切覺非無，一一念無量，有非有所顯。

釋曰：這首偈頌顯示了現等覺的深奧。『現等覺非有』，是因為補特伽羅（pudgala，補特伽羅，意為『人』或『有情』，是佛教中一個有爭議的概念，指代輪迴的主體）的法不是實有的。『一切覺非無』，是因為通過假名之理說明一切佛都證得了現等覺。如何得知佛證得了現等正覺呢？因為一一念中有無量的佛。這即是顯示一一念中有無量的佛證得現等正覺。『有非有所顯』，這顯示了真如（tathata，事物的真實如是的狀態）是實有而非實無的，諸佛是這真如所顯現的。

論曰：

非染非離染，由欲得出離，了知欲無慾，悟入欲法性。

釋曰：這首偈頌顯示了離欲的深奧。『非染非離染』，因為貪慾不存在，所以稱為『非染』。因為沒有染著，所以離染也不存在。為什麼呢？如果貪染存在，才可能有離染。染既然不存在，所以就沒有離染。『由欲得出離』，通過調伏斷除貪纏，保留貪隨眠的緣故，才能得到究竟的出離。如果不保留隨眠，就應該和聲聞（sravaka，聽聞佛陀教誨而證悟的修行者）等一樣入般涅槃（parinirvana，完全的涅槃，指從輪迴中徹底解脫）。

【English Translation】 English version: Because of initiating diligent effort. Seven, to cause all good roots to mature. Eight, to reveal that oneself is without attachment. Nine, to respectfully support the activity that assists in upholding. Ten, to desire to fulfill the original vow and be born.

Treatise says:

No difference, also immeasurable, Immeasurable, one activity, Non-firm activity, firm activity, All Buddhas possess three bodies.

Explanation: This verse reveals the profoundness of establishing the number of activities. 'No difference, also immeasurable,' reveals the profoundness of the establishment. Because the Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate reality) of all Buddhas is without difference, it is called 'no difference.' Because it immeasurably relies on manifest perfect enlightenment, it is called 'immeasurable.' 'Immeasurable, one activity,' reveals the profoundness of the number. Although Buddhas are immeasurable, their activity is the same, therefore it is very profound. 'Non-firm activity, firm activity, all Buddhas possess three bodies,' refers to the fact that the three bodies of all Tathagatas (Tathagata, 'the one who has thus gone' or 'the one who has thus come,' an epithet of the Buddha) are in accordance. Among them, the activity of the Sambhogakaya (Sambhogakaya, the enjoyment body) is firm and abiding, while the activity of the Nirmanakaya (Nirmanakaya, the emanation body) is not firm and abiding. Such activity is called profound.

Treatise says:

Manifest perfect enlightenment is not existent, All enlightenment is not non-existent, Each and every thought, immeasurable, Existence is revealed by the non-existent.

Explanation: This verse reveals the profoundness of manifest perfect enlightenment. 'Manifest perfect enlightenment is not existent,' because the Dharma of Pudgala (pudgala, 'person' or 'being,' a controversial concept in Buddhism referring to the subject of rebirth) is not truly existent. 'All enlightenment is not non-existent,' because it is explained through the principle of provisional designation that all Buddhas have attained manifest perfect enlightenment. How is it known that Buddhas have attained manifest perfect enlightenment? Because in each and every thought there are immeasurable Buddhas. This reveals that in each and every thought there are immeasurable Buddhas attaining manifest perfect enlightenment. 'Existence is revealed by the non-existent,' this reveals that Suchness (tathata, the true state of things as they are) is existent and not non-existent, and the Buddhas are revealed by this Suchness.

Treatise says:

Not defiled, not free from defilement, Through desire, one attains liberation, Knowing desire and non-desire, Awakening to the Dharma-nature of desire.

Explanation: This verse reveals the profoundness of being free from desire. 'Not defiled, not free from defilement,' because greed does not exist, it is called 'not defiled.' Because there is no defilement, freedom from defilement also does not exist. Why? If greed exists, then there can be freedom from defilement. Since defilement does not exist, there is no freedom from defilement. 'Through desire, one attains liberation,' through subduing and cutting off the bonds of greed, while retaining the latent tendencies of greed, one can attain ultimate liberation. If the latent tendencies are not retained, one should enter Parinirvana (parinirvana, complete nirvana, the ultimate liberation from samsara) like the Sravakas (sravaka, a disciple who hears the teachings of the Buddha and attains enlightenment).

槃故。了知欲無慾悟入欲法性者。了知遍計所執貪慾無貪慾性。即能悟入欲法真如。

論曰。

諸佛過諸蘊　　安住諸蘊中　與彼非一異　　不捨而善寂

釋曰。此頌顯示斷蘊甚深諸佛過諸蘊。安住諸蘊中者。謂諸如來超過色等五種取蘊。住無所得法性蘊中。與彼非一異者。雖已舍遍計所執諸蘊。而與彼非異。以即安住彼法性故。亦復不一。若是一者。遍計所執應同法性成清凈境。不捨而善寂者。謂不棄捨圓成實蘊。即是妙善涅槃體故。

論曰。

諸佛事相雜　　猶如大海水　我已現當作　　他利無是思

釋曰。此頌顯示成熟甚深。諸佛事相雜者。謂諸如來成熟有情一切事業。悉皆平等。其喻云何。猶如大海水者。譬如大海眾流所入其水相雜。為魚鱉等同所受用。諸佛亦爾。同入法界所作事業和合無二。等為成熟有情受用。我已現當作者。於三時中隨一時作。他利無是思者。不作是思。我於他利已現當作。然無功用能作一切利益安樂諸有情事。譬如世間末尼天樂。

論曰。

眾生罪不現　　如月于破器　遍滿諸世間　　由法光如日

釋曰。此頌顯示顯現甚深。若諸世間不見諸佛。而說諸佛其身常住。佛身既常何故不見。眾生罪不現如月于破器者。如破器中水

【現代漢語翻譯】現代漢語譯本：槃故（原因）。了知想要無慾而悟入欲法性的人，了知遍計所執（Parikalpita，虛妄分別）的貪慾沒有貪慾的自性，就能悟入欲法的真如（Tathata，如實）。

論曰：諸佛超越諸蘊（Skandha，五蘊），安住于諸蘊中，與它們非一非異，不捨棄而達到善寂（Śānta，寂靜）。

釋曰：此頌顯示斷蘊的甚深含義。諸佛過諸蘊，安住諸蘊中，是指如來（Tathāgata，佛的稱號）超越色（Rūpa，色蘊）等五種取蘊（Upādānaskandha，執取之蘊），安住于無所得的法性蘊中。與彼非一異，雖然已經捨棄遍計所執的諸蘊，但與它們並非完全不同，因為安住於它們的法性。也並非完全相同，如果相同，遍計所執就應與法性一樣成為清凈的境界。不捨而善寂，是指不棄捨圓成實蘊（Pariniṣpanna，圓滿成就的自性），因為它就是妙善涅槃（Nirvana，寂滅）的本體。

論曰：諸佛的事相混雜，猶如大海水，『我已（過去）』『現（現在）』『當作（未來）』，利他沒有這樣的思量。

釋曰：此頌顯示成熟的甚深含義。諸佛事相雜，是指如來成熟有情（Sattva，眾生）的一切事業，都平等無差別。其比喻是什麼呢？猶如大海水，譬如大海，眾多的河流匯入，水相互混合，為魚鱉等共同受用。諸佛也是如此，共同進入法界（Dharmadhatu，法界）所作的事業和合無二，平等地為成熟有情而受用。我已現當作者，在過去、現在、未來三時中，隨其中一時而作。他利無是思者，不作這樣的思量：『我』對於利他，『已』、『現』、『當』作。然而沒有造作，就能作一切利益安樂有情的事，譬如世間的摩尼寶珠（Mani，如意寶珠）和天樂。

論曰：眾生的罪業不顯現，如月亮在破損的器皿中，遍滿諸世間，由法光如太陽。

釋曰：此頌顯示顯現的甚深含義。如果世間不見諸佛，卻說諸佛的身體常住。佛身既然常住，為什麼看不見呢？眾生罪不現如月于破器者，如同破損的器皿中

【English Translation】 English version: Pāṇkā (Cause). Understanding that those who wish to be without desire and awaken to the Dharma-nature of desire, understand that the greed of Parikalpita (completely conceptualized nature, false discrimination) has no nature of greed, and can awaken to the Suchness (Tathata, thusness) of the Dharma of desire.

Treatise says: Buddhas transcend the Skandhas (aggregates), abide in the Skandhas, are neither one nor different from them, and do not abandon them while attaining perfect tranquility (Śānta, peacefulness).

Explanation: This verse reveals the profound meaning of severing the Skandhas. 'Buddhas transcend the Skandhas, abide in the Skandhas' means that the Tathāgata (Thus Come One, title of the Buddha) transcends the five aggregates of grasping (Upādānaskandha, aggregates of clinging), such as Rūpa (form), and abides in the aggregate of Dharma-nature where nothing is attained. 'Neither one nor different from them' means that although the completely conceptualized Skandhas have been abandoned, they are not completely different from them, because they abide in their Dharma-nature. They are also not completely the same, because if they were the same, the completely conceptualized would be the same as the Dharma-nature, becoming a pure realm. 'Not abandoning and attaining perfect tranquility' means not abandoning the Pariniṣpanna (perfected nature, completely accomplished nature) aggregate, because it is the very essence of wonderful Nirvana (extinction).

Treatise says: The activities of the Buddhas are mixed, like the water of the great ocean, 'I have (past)', 'am (present)', 'will do (future)', without such thoughts of benefiting others.

Explanation: This verse reveals the profound meaning of maturation. 'The activities of the Buddhas are mixed' means that all the activities of the Tathagatas in maturing sentient beings (Sattva, beings) are equal and without discrimination. What is the analogy? Like the water of the great ocean, just as many rivers flow into the great ocean, and the waters mix together, to be commonly used by fish, turtles, and so on. The Buddhas are also like this, together entering the Dharmadhatu (Dharma-realm) and the activities performed are united and not two, equally for the maturation of sentient beings to use. 'I have, am, will do' means acting in any one of the three times: past, present, or future. 'Without such thoughts of benefiting others' means not having such thoughts as: 'I' for benefiting others, 'have', 'am', 'will' do. Yet without contrivance, they can do all things that benefit and bring happiness to sentient beings, like the Mani jewel (wish-fulfilling jewel) and heavenly music in the world.

Treatise says: The sins of sentient beings do not appear, like the moon in a broken vessel, pervading all worlds, by the light of the Dharma like the sun.

Explanation: This verse reveals the profound meaning of manifestation. If the world does not see the Buddhas, yet says that the bodies of the Buddhas are permanent. Since the Buddha's body is permanent, why is it not seen? 'The sins of sentient beings do not appear, like the moon in a broken vessel' means like in a broken vessel

不得住。水不住故月則不現如是。有情身中無有奢摩他水。佛月不現。水喻等持。體清潤故遍滿諸世間。由法光如日者。謂今世間佛雖不現。然遍一切施作佛事。由說契經應頌等法。譬如日光遍滿世間。作諸佛事成熟有情。

論曰。

或現等正覺　　或涅槃如火　此未曾非有　　諸佛身常故

釋曰。此頌顯示示現等覺涅槃甚深。或現等正覺或涅槃如火者。謂諸如來或現成佛或現涅槃。其事如火或時燒然或時息滅。諸佛亦爾。或於未熟諸有情類。現般涅槃。或於已熟諸有情類現成佛果。為欲令彼得解脫故。譬如一火性無差別。法身亦爾。應知唯一。余半頌文其義易了。

論曰。

佛于非聖法　　人趣及惡趣　非梵行法中　　最勝自體住

釋曰。此頌顯示住甚深。佛于非聖法中。人趣惡趣中。非梵行法中。由最勝自體住。最勝住由聖住等而安住故。此中聖住者。謂空等住。天住者。謂諸靜慮住。梵住者。謂慈等無量住。非聖法者。謂不善法。佛于其中住空等住。由此空等聖所住故。名為聖住。人趣及惡趣者。謂緣彼有情住。諸靜慮所住靜慮名為天住。非梵行法者。謂于彼法住慈悲等四種梵住。最勝自體住者。謂由如是最勝自體住最勝住。此顯諸佛于諸住中安住最勝自體諸住。

【現代漢語翻譯】現代漢語譯本不能安住。水不清澈，月亮就不會顯現，就像這樣，有情眾生心中沒有奢摩他（止，samatha）之水，佛陀的月亮就不會顯現。水比喻等持（samadhi），它的體性清澈潤澤，遍滿所有世間。由於法光像太陽一樣，即使現在世間佛陀不顯現，仍然遍及一切處做著佛事，通過宣說契經（sutra）、應頌（geya）等法，就像日光遍滿世間一樣，做著各種佛事，成熟有情眾生。

論曰：

或現等正覺，或涅槃如火，此未曾非有，諸佛身常故。

釋曰：這首偈頌顯示了示現等覺（samyak-sambodhi）和涅槃（nirvana）的甚深含義。『或現等正覺，或涅槃如火』，是指諸如來或者示現成佛，或者示現涅槃，這件事就像火一樣，有時燃燒，有時熄滅。諸佛也是這樣，對於尚未成熟的有情眾生，示現般涅槃；對於已經成熟的有情眾生，示現成佛的果位，爲了讓他們得到解脫。譬如一火的性質沒有差別，法身（dharma-kaya）也是一樣，應當知道是唯一的。其餘半首偈頌的意義很容易理解。

論曰：

佛于非聖法，人趣及惡趣，非梵行法中，最勝自體住。

釋曰：這首偈頌顯示了安住的甚深含義。佛陀在非聖法中，在人趣和惡趣中，在非梵行法中，以最殊勝的自體安住。最殊勝的安住是因為安住于聖住等而安住。這裡所說的聖住，是指空等住；天住，是指諸靜慮（dhyana）住；梵住，是指慈等無量住。非聖法，是指不善法。佛陀在其中安住于空等住，因為這些空等是聖者所安住的，所以稱為聖住。人趣和惡趣，是指緣于這些有情眾生而安住。諸靜慮所安住的靜慮，稱為天住。非梵行法，是指在這些法中安住慈悲等四種梵住。最勝自體住，是指通過這樣最殊勝的自體安住最殊勝的安住。這顯示了諸佛在各種安住中，安住于最殊勝的自體諸住。

【English Translation】 English version One should not abide. If the water is not clear, the moon will not appear, just like that, if sentient beings do not have the water of samatha (tranquility), the moon of the Buddha will not appear. Water is a metaphor for samadhi (concentration), its nature is clear and moist, pervading all worlds. Because the light of the Dharma is like the sun, even if the Buddha does not appear in the world now, he still performs Buddha-deeds everywhere, by expounding sutras (discourses), geyas (verses), etc., just like the sunlight pervades the world, performing various Buddha-deeds, maturing sentient beings.

Treatise says:

Either appearing as perfectly enlightened, or nirvana like a fire, this has never been non-existent, the bodies of all Buddhas are constant.

Explanation: This verse reveals the profound meaning of demonstrating perfect enlightenment (samyak-sambodhi) and nirvana. 'Either appearing as perfectly enlightened, or nirvana like a fire,' refers to the Tathagatas either manifesting as becoming Buddhas or manifesting as entering nirvana, this matter is like fire, sometimes burning, sometimes extinguished. The Buddhas are also like this, for sentient beings who are not yet mature, they manifest parinirvana; for sentient beings who are already mature, they manifest the fruit of becoming a Buddha, in order to liberate them. For example, the nature of a fire is no different, the dharma-kaya (dharma body) is also the same, it should be known that it is unique. The meaning of the remaining half of the verse is easy to understand.

Treatise says:

The Buddha, in non-holy dharmas, the human realm and evil realms, in non-brahmacharya dharmas, abides in the most excellent self-nature.

Explanation: This verse reveals the profound meaning of abiding. The Buddha, in non-holy dharmas, in the human realm and evil realms, in non-brahmacharya dharmas, abides in the most excellent self-nature. The most excellent abiding is because of abiding in holy abidings, etc. Here, holy abiding refers to abiding in emptiness, etc.; heavenly abiding refers to abiding in the dhyanas (meditative absorptions); brahma abiding refers to abiding in the four immeasurables such as loving-kindness. Non-holy dharmas refer to unwholesome dharmas. The Buddha abides in emptiness, etc., within them, because these emptiness, etc., are abided in by the holy ones, therefore they are called holy abidings. The human realm and evil realms refer to abiding in relation to these sentient beings. The dhyanas abided in by the dhyanas are called heavenly abidings. Non-brahmacharya dharmas refer to abiding in the four brahma abidings such as loving-kindness and compassion within these dharmas. The most excellent self-nature abiding refers to abiding in the most excellent abiding through such a most excellent self-nature. This shows that the Buddhas, in all abidings, abide in the most excellent self-nature abidings.

論曰。

佛一切處行　　亦不行一處　於一切身現　　非六根所行

釋曰。此頌顯示自體甚深。佛一切處行亦不行一處者。謂后得智于善不善無記等中分別而轉。無分別智不行一處。第二義者謂變化身一切處行。其餘二身不行一處。於一切身現者。即變化身遍於一切處處可見。非六根所行者。即變化身。為欲化彼那落迦等。現於彼生。那落迦等受生有情見化身時。不如實見。不能了知。但謂即是那落迦等。是故化身決定非彼那落迦等六根所行。

論曰。

煩惱伏不滅　　如毒咒所害　留惑至惑盡　　證佛一切智

釋曰。此頌顯示斷煩惱甚深。煩惱伏不滅如毒咒所害者。菩薩位中伏煩惱纏。未滅煩惱。有隨眠故。譬如眾毒咒力所害。體雖猶在而不為害。煩惱亦爾。智了知故。體雖猶在而不為害。留惑至惑盡者。以留隨眠諸煩惱故。不如聲聞速般涅槃得至究竟諸煩惱盡。證佛一切智者。煩惱盡時得一切智。

論曰。

煩惱成覺分　　生死為涅槃　具大方便故　　諸佛不思議

釋曰。此頌顯示不可思議甚深。謂諸菩薩具大方便。煩惱集諦轉成覺分。生死苦諦即為涅槃。如是一切諸佛聖教。如前所說。三因緣故。不可思議。謂自內證故等。

論曰。應知如是所說甚

【現代漢語翻譯】現代漢語譯本：論曰：佛陀在一切處行，卻也不在一處行；於一切身顯現，卻非六根所能及。釋曰：此頌顯示了自體（svabhāva）的甚深含義。『佛一切處行亦不行一處者』，是指后得智（prāpti-jñāna）在善、不善、無記等法中分別而轉，而無分別智（nirvikalpa-jñāna）則不於一處行。第二種解釋是，變化身（nirmāṇa-kāya）在一切處行，而其餘二身（法身、報身）則不於一處行。『於一切身現者』，即變化身遍於一切處，處處可見。『非六根所行者』，即變化身爲了教化地獄（naraka）等眾生，顯現於彼處。地獄等道的受生有情見到化身時，不能如實地見，不能了知真相，只認為那就是地獄等。因此，化身絕對不是地獄等眾生的六根所能觸及的。論曰：煩惱被伏而不滅，如同毒藥被咒語所害；保留惑業直至惑業斷盡，方能證得佛陀的一切智。釋曰：此頌顯示了斷煩惱的甚深含義。『煩惱伏不滅如毒咒所害者』，菩薩在菩薩位中伏藏煩惱纏縛，但並未滅除煩惱，因為還有隨眠（anuśaya）存在。譬如各種毒藥被咒力所害，其體雖然還在，卻不能為害。煩惱也是如此，因為有智慧的了知，其體雖然還在，卻不能為害。『留惑至惑盡者』，因為保留了隨眠等各種煩惱，所以不能像聲聞（śrāvaka）那樣迅速般涅槃（parinirvāṇa），要等到究竟斷盡一切煩惱，才能證得佛陀的一切智（sarvajñā）。論曰：煩惱轉成覺悟的資糧，生死即是涅槃；因為具備廣大的方便，所以諸佛不可思議。釋曰：此頌顯示了不可思議的甚深含義。諸菩薩因為具備廣大的方便，所以能將煩惱集諦（samudaya-satya）轉成覺分（bodhyaṅga），將生死苦諦（duḥkha-satya）轉為涅槃。像這樣的一切諸佛聖教，如前所說，因為三種因緣的緣故，是不可思議的，即自內證故等。論曰：應當知道像這樣所說的甚深。

【English Translation】 English version: Treatise: The Buddha acts in all places, yet does not act in one place; Appears in all bodies, yet is not accessible to the six senses. Explanation: This verse reveals the profound meaning of self-nature (svabhāva). 'The Buddha acts in all places, yet does not act in one place' means that the wisdom attained after enlightenment (prāpti-jñāna) discriminates and operates within good, bad, and neutral phenomena, while non-discriminating wisdom (nirvikalpa-jñāna) does not act in one place. Another interpretation is that the transformation body (nirmāṇa-kāya) acts in all places, while the other two bodies (Dharma body and Reward body) do not act in one place. 'Appears in all bodies' means that the transformation body is visible everywhere. 'Not accessible to the six senses' means that the transformation body appears in places like hell (naraka) to transform beings there. When sentient beings in hell realms see the transformation body, they cannot see it as it truly is and cannot understand the truth, but only think it is hell itself. Therefore, the transformation body is definitely not accessible to the six senses of beings in hell. Treatise: Afflictions are subdued but not destroyed, like poison harmed by a mantra; Retaining defilements until defilements are exhausted, one attains the Buddha's omniscience. Explanation: This verse reveals the profound meaning of cutting off afflictions. 'Afflictions are subdued but not destroyed, like poison harmed by a mantra' means that Bodhisattvas in the Bodhisattva stage subdue the entanglements of afflictions, but do not destroy them, because latent tendencies (anuśaya) still exist. It is like various poisons harmed by the power of a mantra, whose substance remains but cannot cause harm. Afflictions are also like this; because of the wisdom that understands them, their substance remains but cannot cause harm. 'Retaining defilements until defilements are exhausted' means that because latent tendencies and various afflictions are retained, one cannot attain parinirvāṇa (parinirvāṇa) as quickly as a Śrāvaka (śrāvaka), but must wait until all afflictions are completely exhausted to attain the Buddha's omniscience (sarvajñā). Treatise: Afflictions become components of enlightenment, and samsara is Nirvana; Because of possessing great skillful means, the Buddhas are inconceivable. Explanation: This verse reveals the profound meaning of the inconceivable. Because Bodhisattvas possess great skillful means, they can transform the suffering of the origin of suffering (samudaya-satya) into components of enlightenment (bodhyaṅga), and transform the suffering of samsara (duḥkha-satya) into Nirvana. All the holy teachings of the Buddhas, as mentioned before, are inconceivable because of three reasons, such as self-realization, etc. Treatise: It should be known that what has been said is very profound.

深有十二種。謂生住業住甚深。安立數業甚深。現等覺甚深。離欲甚深。斷蘊甚深。成熟甚深。顯現甚深。示現等覺涅槃甚深。住甚深。顯示自體甚深。斷煩惱甚深。不可思議甚深。

釋曰。此十二種皆難覺了故名甚深。一一別相如前已說。

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

有情界周遍　　具障而闕因　二種決定轉　　諸佛無自在

二者如來其身常住。應修此念。真如無間解脫垢故。三者如來最勝無罪。應修此念。一切煩惱及所知障並離系故。四者如來無有功用應修此念。不作功用一切佛事無休息故。五者如來受大富樂。應修此念。清凈佛土大富樂故。六者如來離諸染污。應修此念。生在世間一切世法不能染故。七者如來能成大事。應修此念。示現等覺般涅槃等。一切有情未成熟者能令成熟。已成熟者令解脫故。此中有二頌。

圓滿屬自心　　具常住清凈　無功用能施　　有情大法樂　遍行無依止　　平等利多生　一切佛智者　　應修一切念

釋曰。今當顯示若諸菩薩唸佛法身由七種念應修其念。於一切法得自在轉者。由得神通於一切法

【現代漢語翻譯】現代漢語譯本：甚深有十二種，即：生住業住甚深、安立數業甚深、現等覺甚深、離欲甚深、斷蘊甚深、成熟甚深、顯現甚深、示現等覺涅槃甚深、住甚深、顯示自體甚深、斷煩惱甚深、不可思議甚深。

解釋說：這十二種都難以覺察瞭解，所以稱為甚深。每一種的具體相狀，前面已經說過。

論中說：如果各位菩薩憶念佛的法身，應該通過幾種憶念來修習這種憶念呢？簡略地說，菩薩憶念佛的法身，應該通過七種憶念來修習這種憶念。第一，諸佛對於一切法，得到自在運轉，應該修習這種憶念，因為在一切世界得到無礙的通達。這裡有一首偈頌：

『有情界周遍，具障而闕因，二種決定轉，諸佛無自在。』

第二，如來的身體常住不變，應該修習這種憶念，因為真如沒有間隔，解脫了垢染。第三，如來最殊勝且沒有罪過，應該修習這種憶念，因為一切煩惱以及所知障都已斷除，並且遠離了束縛。第四，如來沒有功用造作，應該修習這種憶念，因為不作任何功用造作，一切佛事也沒有停息。第五，如來享受極大的富樂，應該修習這種憶念，因為清凈的佛土充滿極大的富樂。第六，如來遠離各種染污，應該修習這種憶念，因為生在世間，一切世俗的法都不能夠染污他。第七，如來能夠成就大事，應該修習這種憶念，因為示現等覺（Sambodhi）般涅槃（Parinirvana）等等，對於一切尚未成熟的有情，能夠使他們成熟；對於已經成熟的有情，能夠使他們解脫。這裡有兩首偈頌：

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

解釋說：現在應當顯示，如果各位菩薩憶念佛的法身，應該通過七種憶念來修習這種憶念。對於一切法得到自在運轉，是因為得到神通，對於一切法。

【English Translation】 English version: There are twelve kinds of profoundness (gambhirā): the profoundness of origination and abiding of karma, the profoundness of the establishment and enumeration of karma, the profoundness of manifest complete enlightenment (abhisambodhi), the profoundness of detachment, the profoundness of the cessation of aggregates (skandha), the profoundness of maturation, the profoundness of manifestation, the profoundness of demonstrating complete enlightenment and nirvana (nirvāṇa), the profoundness of abiding, the profoundness of revealing self-nature, the profoundness of severing afflictions (kleśa), and the profoundness of inconceivability.

Explanation: These twelve kinds are all difficult to perceive and understand, hence they are called profound. The specific characteristics of each have been described previously.

The treatise says: If bodhisattvas contemplate the Dharma-body (Dharmakāya) of the Buddha, through how many kinds of contemplation should they cultivate this contemplation? Briefly speaking, bodhisattvas contemplating the Dharma-body of the Buddha should cultivate this contemplation through seven kinds of contemplation. First, the Buddhas attain unimpeded turning with regard to all dharmas (phenomena), one should cultivate this contemplation, because they attain unobstructed penetration in all worlds. Here is a verse:

'Sentient realms are pervasive, possessing obstacles and lacking causes, the two kinds turn decisively, the Buddhas are without freedom.'

Second, the body of the Tathagata (Tathāgata) is constant and abiding, one should cultivate this contemplation, because Suchness (Tathātā) is without interruption, liberated from defilements. Third, the Tathagata is most supreme and without fault, one should cultivate this contemplation, because all afflictions and cognitive obscurations (jñeyāvaraṇa) have been severed, and is apart from bondage. Fourth, the Tathagata is without effort, one should cultivate this contemplation, because without making effort, all Buddha-activities are without cessation. Fifth, the Tathagata enjoys great wealth and pleasure, one should cultivate this contemplation, because the pure Buddha-land is full of great wealth and pleasure. Sixth, the Tathagata is apart from all defilements, one should cultivate this contemplation, because being born in the world, all worldly dharmas cannot defile him. Seventh, the Tathagata is able to accomplish great deeds, one should cultivate this contemplation, because demonstrating complete enlightenment (Sambodhi), Parinirvana (Parinirvāṇa), etc., for all sentient beings who are not yet mature, he is able to make them mature; for those who are already mature, he is able to liberate them. Here are two verses:

'Perfection belongs to one's own mind, possessing constancy and purity, without effort, able to bestow, great Dharma-joy to sentient beings. Pervading and without reliance, equally benefiting many lives, all wise ones of the Buddha, should cultivate all contemplations.'

Explanation: Now it should be shown that if bodhisattvas contemplate the Dharma-body of the Buddha, they should cultivate this contemplation through seven kinds of contemplation. Attaining unimpeded turning with regard to all dharmas is because of attaining supernatural powers (siddhi), with regard to all dharmas.

自在而轉。以諸如來於一切世界得無礙神通。非如聲聞等猶有障礙故。若諸如來於一切法自在而轉。何故一切有情之類不得涅槃。故今一頌顯由此因諸有情類不能證得究竟涅槃。有情界周遍具障而闕因者。謂諸有情有業等障名為具障。由具障故雖無量佛出現於世。不能令彼得般涅槃。諸佛于彼無有自在。若諸有情無涅槃法名為闕因。此意說彼無涅槃因。無種性故。諸佛于彼無有自在。二種決定轉者。決定有二種。一作業決定。二受異熟決定。當知此中說名決定。諸佛於此二決定中無有自在。頑愚等身名異熟障決定。當墮那落迦等名受異熟決定。應知此中二種差別如來身常住。真如無間解脫垢故者。謂真如理無間。解脫一切障垢。顯成法身。是故如來其身常住。如來受大富樂者。應知如來清凈佛土名大富樂。如來能成大事者。謂諸如來現等正覺般涅槃等。成大義利。已成熟者令得解脫。未成熟者令其成熟。余修唸佛其義易了。復以二頌顯釋如是七種唸佛。於此頌中宣說諸佛七種圓滿。令修唸佛。謂諸菩薩初念如來隨屬自心圓滿。次念如來其身常住圓滿。次念如來具足清善圓滿。即是最勝無罪。次念如來無功用圓滿。謂作佛事無功用故。次念如來。施大法樂圓滿。應知即于清凈佛土受大法樂。次念如來離諸染污圓滿。即是

【現代漢語翻譯】現代漢語譯本自在而轉，因為諸佛如來在一切世界獲得無礙神通，不像聲聞等還有障礙。如果諸佛如來對一切法自在而轉，為什麼一切有情眾生不能證得涅槃？所以現在用一頌來顯示，由於這個原因，有情眾生不能證得究竟涅槃。有情界周遍，具足障礙而缺少涅槃之因的眾生，稱為『具障』，因為他們有業等障礙。由於具足這些障礙，即使有無量佛出現在世間，也不能讓他們得到般涅槃，諸佛對他們沒有自在之力。如果有些有情眾生沒有涅槃的法性，這稱為『闕因』，意思是說他們沒有涅槃的因，因為他們沒有涅槃的種性，諸佛對他們也沒有自在之力。『二種決定轉』指的是兩種決定：一是作業決定，二是受異熟決定。應當知道，這裡說的是『決定』。諸佛對於這兩種決定沒有自在之力。頑固愚癡等身，稱為異熟障決定；必定墮入那落迦（地獄）等，稱為受異熟決定。應當知道這兩種差別。『如來身常住，真如無間解脫垢故』，意思是說真如之理是無間斷的，解脫了一切障礙和垢染，這顯示了法身的成就，所以如來的身是常住的。『如來受大富樂』，應當知道，如來清凈的佛土稱為大富樂。『如來能成大事』，指的是諸佛如來示現等正覺、般涅槃等，成就廣大的義利，已經成熟的眾生，讓他們得到解脫；尚未成熟的眾生，讓他們得以成熟。其餘修習唸佛的意義容易理解。再用兩頌來顯示解釋這七種唸佛，在這兩頌中宣說諸佛的七種圓滿，使人修習唸佛。菩薩最初念如來，隨順於自心，這是隨屬自心圓滿；其次念如來，其身常住，這是其身常住圓滿；再次念如來，具足清凈善良，這是具足清善圓滿，也就是最殊勝沒有罪過的；再次念如來，無功用圓滿，因為作佛事沒有功用；再次念如來，施予大法之樂圓滿，應當知道就是在清凈佛土接受大法之樂；再次念如來，遠離各種染污圓滿，這就是離諸染污圓滿。

【English Translation】 English version Freely and unrestrictedly. Because all Tathagatas (Those who have thus gone) attain unobstructed supernatural powers in all worlds, unlike Sravakas (Hearers) and others who still have obstacles. If all Tathagatas freely and unrestrictedly act upon all dharmas (teachings), why can't all sentient beings attain Nirvana (liberation)? Therefore, this verse now reveals that sentient beings cannot attain ultimate Nirvana due to this reason. Sentient realms are pervasive, possessing obstacles and lacking causes. Those sentient beings who have obstacles such as karma (actions) are called 'possessing obstacles.' Because they possess these obstacles, even if countless Buddhas appear in the world, they cannot enable them to attain Parinirvana (complete Nirvana), and the Buddhas have no power over them. If some sentient beings do not have the nature of Nirvana, this is called 'lacking causes,' meaning they do not have the cause of Nirvana because they do not have the seed of Nirvana, and the Buddhas have no power over them. 'Two kinds of determined transformations' refer to two kinds of determination: one is the determination of action, and the other is the determination of experiencing the results of karma. It should be known that what is spoken of here is 'determination.' The Buddhas have no power over these two determinations. Bodies of stubborn ignorance, etc., are called the determination of the obstacle of experiencing the results of karma; inevitably falling into Naraka (hell), etc., is called the determination of experiencing the results of karma. It should be known that there are two kinds of differences here. 'The Tathagata's body is permanent because the true nature is uninterrupted and liberated from defilements,' meaning that the principle of true nature is uninterrupted and liberated from all obstacles and defilements, which reveals the accomplishment of the Dharmakaya (Dharma Body), so the Tathagata's body is permanent. 'The Tathagata enjoys great wealth and happiness,' it should be known that the pure Buddha-land of the Tathagata is called great wealth and happiness. 'The Tathagata can accomplish great deeds,' refers to the Buddhas manifesting enlightenment, Parinirvana, etc., accomplishing vast benefits, enabling those who are already mature to attain liberation, and enabling those who are not yet mature to become mature. The meaning of the remaining practice of mindfulness of the Buddha is easy to understand. Again, two verses are used to reveal and explain these seven kinds of mindfulness of the Buddha. In these two verses, the seven perfections of the Buddhas are proclaimed to encourage people to practice mindfulness of the Buddha. When a Bodhisattva (enlightenment being) initially contemplates the Tathagata, following their own mind, this is the perfection of following one's own mind; secondly, contemplating the Tathagata, whose body is permanent, this is the perfection of the permanent body; thirdly, contemplating the Tathagata, who possesses purity and goodness, this is the perfection of possessing purity and goodness, which is the most supreme and without fault; fourthly, contemplating the Tathagata, the perfection of non-effort, because performing Buddha-deeds requires no effort; fifthly, contemplating the Tathagata, the perfection of bestowing the joy of the great Dharma, it should be known that it is receiving the joy of the great Dharma in the pure Buddha-land; sixthly, contemplating the Tathagata, the perfection of being free from all defilements, this is the perfection of being free from all defilements.

遍行無所依止。若有所依而遍行者。即有苦難。由無所依而遍行故。佛常無苦離染遍行。后念如來平等多利圓滿。即是念佛能成大事。成熟解脫諸有情故。

論曰。複次諸佛清凈佛土相云何。應知如菩薩藏百千契經序品中說。謂薄伽梵住最勝光曜。七寶莊嚴放大光明。普照一切無邊世界。無量方所妙飾間列。周圓無際其量難測。超過三界所行之處。勝出世間善根所起。最極自在凈識為相。如來所都。諸大菩薩眾所云集。無量天龍藥叉健達縛阿素洛揭路荼緊捺洛莫呼洛伽人非人等常所翼從。廣大法味喜樂所持。作諸眾生一切義利。蠲除一切煩惱災橫。遠離眾魔。過諸莊嚴。如來莊嚴之所依處。大念慧行以為游路。大止妙觀以為所乘。大空無相無愿解脫為所入門。無量功德眾所莊嚴。大寶花王之所建立大宮殿中。如是現示清凈佛土。顯色圓滿形色圓滿。份量圓滿方所圓滿。因圓滿果圓滿。主圓滿輔翼圓滿眷屬圓滿。任持圓滿事業圓滿。攝益圓滿無畏圓滿。住處圓滿路圓滿。乘圓滿門圓滿。依持圓滿。

複次受用如是清凈佛土。一向凈妙一向安樂一向無罪一向自在。

釋曰。如菩薩藏百千頌經序品中說清凈佛土。此凈佛土顯示何等殊勝功德。謂初二句顯凈佛土顯色圓滿。言七寶者。一金二銀三琉璃四牟娑

【現代漢語翻譯】現代漢語譯本：遍行而無所依止。若有所依而遍行，即有苦難。由於無所依而遍行，佛常無苦，遠離染污而遍行。后念如來（Tathagata，如來）平等多利圓滿，即是念佛能成就大事，成熟解脫一切有情眾生之故。

論曰：複次，諸佛清凈佛土的相狀如何？應當知曉，如《菩薩藏百千契經序品》中所說。即薄伽梵（Bhagavan，世尊）住在最勝光曜、七寶莊嚴、放大光明之處，普照一切無邊世界。無量方所妙飾間列，周圓無際，其量難測，超過三界所行之處，勝出世間善根所起，最極自在，以凈識為相，是如來所居住的地方，諸大菩薩眾所云集之處。無量天龍、藥叉（Yaksa，夜叉）、健達縛（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、揭路荼（Garuda，迦樓羅）、緊捺洛（Kinnara，緊那羅）、莫呼洛伽（Mahoraga，摩睺羅伽）、人非人等常所翼從。廣大法味喜樂所持，作諸眾生一切義利，蠲除一切煩惱災橫，遠離眾魔，過諸莊嚴，是如來莊嚴的所依之處。以大念慧行為游路，以大止妙觀為所乘，以大空無相無愿解脫為所入門，無量功德眾所莊嚴，在大寶花王所建立的大宮殿中。如是現示清凈佛土，顯色圓滿，形色圓滿，份量圓滿，方所圓滿，因圓滿，果圓滿，主圓滿，輔翼圓滿，眷屬圓滿，任持圓滿，事業圓滿，攝益圓滿，無畏圓滿，住處圓滿，路圓滿，乘圓滿，門圓滿，依持圓滿。

複次，受用如是清凈佛土，一向清凈美妙，一向安樂，一向無罪，一向自在。

釋曰：如《菩薩藏百千頌經序品》中所說清凈佛土。此清凈佛土顯示何等殊勝功德？謂初二句顯示凈佛土顯色圓滿。言七寶者：一金，二銀，三琉璃，四牟娑...

【English Translation】 English version: To wander without any dependence. If one wanders with dependence, there will be suffering. Because of wandering without dependence, the Buddha is always without suffering, wandering free from defilement. Later, contemplating the Tathagata's (Tathagata, Thus Come One) equality, abundant benefits, and completeness means that reciting the Buddha's name can accomplish great things, maturing and liberating all sentient beings.

Treatise says: Furthermore, what are the characteristics of the pure Buddha-lands of all Buddhas? It should be known as described in the 'Introduction Chapter of the Bodhisattva Pitaka Hundred Thousand Sutras'. That is, the Bhagavan (Bhagavan, World Honored One) dwells in the most excellent light, adorned with the seven treasures, emitting great light, universally illuminating all boundless worlds. Countless places are beautifully decorated and arranged, perfectly round and boundless, its measure difficult to fathom, surpassing the realms of the three worlds, excelling the roots of goodness arising from the world, most supremely free, with pure consciousness as its characteristic, the place where the Tathagata dwells, the place where all great Bodhisattvas gather. Countless Devas (heavenly beings), Nagas (dragons), Yakshas (Yaksa, spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Kinnaras (Kinnara, celestial musicians), Mahoragas (Mahoraga, great serpents), humans, non-humans, and others constantly attend. Held by the joy of vast Dharma flavor, creating all benefits for all beings, eliminating all afflictions and calamities, far from all demons, surpassing all adornments, the place upon which the Tathagata's adornments rely. With great mindfulness and wisdom as the path, with great cessation and wondrous contemplation as the vehicle, with great emptiness, signlessness, and wishlessness liberation as the entrance, adorned by countless merits, in the great palace established by the great treasure flower king. Thus, it manifests the pure Buddha-land, complete in manifest color, complete in form and color, complete in measure, complete in place, complete in cause, complete in effect, complete in the lord, complete in supporting wings, complete in retinue, complete in upholding, complete in activity, complete in benefiting, complete in fearlessness, complete in dwelling place, complete in path, complete in vehicle, complete in gate, complete in reliance.

Furthermore, enjoying such a pure Buddha-land is always pure and wonderful, always blissful, always without fault, always free.

Explanation says: As the 'Introduction Chapter of the Bodhisattva Pitaka Hundred Thousand Verses Sutra' says about the pure Buddha-land. What kind of excellent merits does this pure Buddha-land display? The first two sentences show the completeness of the manifest color of the pure Buddha-land. The seven treasures are: one, gold; two, silver; three, lapis lazuli; four, musa...

洛寶。五遏濕摩揭婆寶。舉此應知即舉末啰羯多等寶。六赤真珠寶。此赤真珠赤蟲中出。一切寶中最為殊勝。七羯雞怛諾迦寶。放大光明普照一切無邊世界者。謂次前說七寶所放諸大光明。此上二句皆同顯示顯色圓滿。次有一句顯形色圓滿。次有一句顯份量圓滿。次有一句顯方所圓滿。次有一句顯因圓滿。此何所因。謂出世間無分別智及后得智。此後得智說名為勝。此後得故從此二種善根所起。即此善根名因圓滿。次有一句顯果圓滿。謂凈佛土以極自在凈識為相。次有一句顯主圓滿。次有一句顯輔翼圓滿。次有一句顯眷屬圓滿。前已舉龍今此復舉莫呼洛伽為攝大蟒。次有一句顯任持圓滿。即是飲食。次有一句顯事業圓滿。謂食此食已辦諸眾生一切義利。次有一句顯攝益圓滿。于凈土中離諸煩惱。無諸苦故。次有一句顯無畏圓滿。若處無怨即無怖畏。怨謂四魔。此凈土中諸煩惱魔蘊魔死魔及以天魔悉皆無有。是故無畏。次有一句顯住處圓滿。次有一句顯路圓滿。此凈佛土由何路入。謂大乘中聞思修慧。如其次第大念慧行為游入路。次有一句顯乘圓滿。乘奢摩他毗缽舍那而游趣故。次有一句顯門圓滿。謂此凈土由何門入。謂大乘中大空無相無愿解脫為所入門。次有一句顯依持圓滿。如大地等依風輪住。此凈佛土何所依持。

【現代漢語翻譯】現代漢語譯本洛寶（Loka-ratna，世間寶）。五遏濕摩揭婆寶（Asmagarbha-ratna，石藏寶）。舉此應知即舉末啰羯多（Marakata，綠寶石）等寶。六赤真珠寶（Lohitaka-ratna，紅寶石）。此赤真珠赤蟲中出，一切寶中最為殊勝。七羯雞怛諾迦寶（Karketana-ratna，瑪瑙）。放大光明普照一切無邊世界者，謂次前說七寶所放諸大光明。此上二句皆同顯示顯色圓滿。次有一句顯形色圓滿。次有一句顯份量圓滿。次有一句顯方所圓滿。次有一句顯因圓滿。此何所因？謂出世間無分別智及后得智。此後得智說名為勝。此後得故，從此二種善根所起。即此善根名因圓滿。次有一句顯果圓滿。謂凈佛土以極自在凈識為相。次有一句顯主圓滿。次有一句顯輔翼圓滿。次有一句顯眷屬圓滿。前已舉龍，今此復舉莫呼洛伽（Mahoraga，大蟒神）為攝大蟒。次有一句顯任持圓滿。即是飲食。次有一句顯事業圓滿。謂食此食已辦諸眾生一切義利。次有一句顯攝益圓滿。于凈土中離諸煩惱，無諸苦故。次有一句顯無畏圓滿。若處無怨即無怖畏。怨謂四魔。此凈土中諸煩惱魔、蘊魔、死魔及以天魔悉皆無有。是故無畏。次有一句顯住處圓滿。次有一句顯路圓滿。此凈佛土由何路入？謂大乘中聞思修慧，如其次第大念慧行為游入路。次有一句顯乘圓滿。乘奢摩他（Samatha，止）毗缽舍那（Vipasyana，觀）而游趣故。次有一句顯門圓滿。謂此凈土由何門入？謂大乘中大空、無相、無愿解脫為所入門。次有一句顯依持圓滿。如大地等依風輪住，此凈佛土何所依持？

【English Translation】 English version Loka-ratna (World-gem). Fifth, Asmagarbha-ratna (Stone-womb gem). Mentioning this implies mentioning Marakata (Emerald) and other gems. Sixth, Lohitaka-ratna (Ruby). This ruby comes from red insects and is the most excellent among all gems. Seventh, Karketana-ratna (Agate). Emitting great light that illuminates all boundless worlds refers to the great light emitted by the seven gems mentioned earlier. The above two phrases together reveal the perfection of manifest color. The next phrase reveals the perfection of form and color. The next phrase reveals the perfection of quantity. The next phrase reveals the perfection of location. The next phrase reveals the perfection of cause. What is the cause of this? It is the supramundane non-discriminating wisdom and subsequent wisdom. This subsequent wisdom is said to be supreme. Because of this subsequent wisdom, it arises from these two kinds of roots of virtue. This root of virtue is called the perfection of cause. The next phrase reveals the perfection of result. This refers to the pure Buddha-land characterized by extremely free and pure consciousness. The next phrase reveals the perfection of the lord. The next phrase reveals the perfection of support. The next phrase reveals the perfection of retinue. Dragons have already been mentioned, and now Mahoraga (Great serpent deity) is mentioned again to encompass great serpents. The next phrase reveals the perfection of sustenance, which is food. The next phrase reveals the perfection of activity, which is that having eaten this food, all beings' interests and benefits are accomplished. The next phrase reveals the perfection of benefit, which is being free from afflictions and suffering in the pure land. The next phrase reveals the perfection of fearlessness. Where there are no enemies, there is no fear. Enemies refer to the four maras (demons). In this pure land, all afflictive maras, skandha maras, death maras, and deva maras are absent. Therefore, there is fearlessness. The next phrase reveals the perfection of dwelling place. The next phrase reveals the perfection of the path. By what path does one enter this pure Buddha-land? It is through the wisdom of hearing, thinking, and meditating in the Mahayana, with great mindfulness, wisdom, and conduct as the path of entry in that order. The next phrase reveals the perfection of the vehicle, which is traveling and proceeding by means of Samatha (Tranquility) and Vipasyana (Insight). The next phrase reveals the perfection of the gate. By what gate does one enter this pure land? It is through the great emptiness, signlessness, and wishlessness liberation in the Mahayana as the gate of entry. The next phrase reveals the perfection of support. Just as the great earth and other things rely on the wind-wheel, what does this pure Buddha-land rely on?

無量功德眾所莊嚴。大紅蓮華之所建立。受用如是清凈佛土一向清凈妙者。謂凈土中無有不凈糞穢等事。一向安樂者。謂凈土中唯有樂受。無有苦受無無記受。一向無罪者。謂凈土中無有不善亦無無記一向自在者。謂凈土中不待外緣。一切所欲隨自心故。

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

因依事性行　　別故許業異　世間此力別　　無故非導師

釋曰。應知如是諸佛法界於一切時能作五業者。謂佛法身恒作五業。救濟一切有情災橫為業等者。謂盲聾等暫見佛時便得眼等。救濟惡趣為業等者謂拔惡處置於善處。名救惡趣。救濟薩迦耶為業等者。謂為世間說能超出三界聖道。即說三界為薩迦耶。所餘二句其義可知。於此五業應知諸佛諸業平等。於此義中復說一頌。謂因依等。由是因緣一切如來諸業平等。一切世間業不平等。以一

【現代漢語翻譯】現代漢語譯本：無量功德所莊嚴，由大紅蓮華所建立。所受用的是如此清凈的佛土，『一向清凈』指的是凈土中沒有不凈的糞穢等事物；『一向安樂』指的是凈土中只有快樂的感受，沒有痛苦的感受，也沒有不苦不樂的感受；『一向無罪』指的是凈土中沒有不善，也沒有無記；『一向自在』指的是凈土中不依賴外在的因緣，一切所希望的都隨自己的心意。

論曰：再者，應當知道，諸佛的法界在任何時候都能做五種事業。第一，救濟一切有情（眾生）的災難橫禍為事業，在短暫見到佛的時候，就能救濟盲、聾、瘋狂等各種災難橫禍；第二，救濟惡趣為事業，把各種有情從不善的地方拔出，安置在善處；第三，救濟非方便為事業，令各種外道捨棄非方便的解脫修行，安置在如來的聖教中；第四，救濟薩迦耶（身見）為事業，授予能夠超出三界之道；第五，救濟乘（教法）為事業，拯救想要趣向其他乘的菩薩，以及不定種性的聲聞等，安置他們修行大乘之行。對於這五種事業，應當知道諸佛的業用是平等的。這裡有一首偈頌：

『因依事性行，別故許業異，世間此力別，無故非導師。』

釋曰：應當知道，諸佛的法界在任何時候都能做五種事業，指的是佛的法身恒常做這五種事業。『救濟一切有情災橫為業等』指的是盲、聾等在短暫見到佛的時候就能得到眼睛等器官。『救濟惡趣為業等』指的是把他們從惡處拔出，安置在善處，叫做救濟惡趣。『救濟薩迦耶為業等』指的是為世間宣說能夠超出三界的聖道，也就是把三界說成是薩迦耶（身見）。其餘兩句的意思可以知道。對於這五種事業，應當知道諸佛的諸業是平等的。對於這個意義，再次說一首偈頌，就是『因依等』。由於這個因緣，一切如來的諸業是平等的，一切世間的業是不平等的，因為一（缺乏佛的因緣）。

【English Translation】 English version: Adorned by immeasurable merits and virtues, established upon a great red lotus. The enjoyment is of such a pure Buddha-land. 'Always pure' means that in the Pure Land there are no impure things such as filth and excrement. 'Always blissful' means that in the Pure Land there are only joyful feelings, no painful feelings, and no neutral feelings. 'Always without fault' means that in the Pure Land there is no unwholesome, nor is there neutral. 'Always free' means that in the Pure Land, one does not depend on external conditions; all desires follow one's own mind.

Treatise says: Furthermore, it should be known that the Dharmadhatu of all Buddhas can perform five activities at all times. First, to save all sentient beings from calamities and misfortunes is their activity; upon briefly seeing them, they can save those who are blind, deaf, mad, and other such calamities and misfortunes. Second, to save the evil destinies is their activity; they pull all sentient beings out of unwholesome places and place them in wholesome places. Third, to save non-expedient means is their activity; they cause all heretics to abandon non-expedient practices for liberation and place them in the Tathagata's holy teachings. Fourth, to save Satkayadrishti (belief in a self) is their activity; they bestow the path that can transcend the three realms. Fifth, to save the vehicle (yana) is their activity; they rescue Bodhisattvas who want to go to other vehicles, as well as Shravakas of uncertain nature, and place them to cultivate the Mahayana practice. Regarding these five activities, it should be known that the activities of all Buddhas are equal. Here is a verse:

'Because of the differences in causes, supports, matters, nature, and actions, differences in activities are permitted. The power of the world is different in this way; because it lacks this, it is not a guide.'

Explanation says: It should be known that the Dharmadhatu of all Buddhas can perform five activities at all times, which means that the Dharmakaya of the Buddhas constantly performs these five activities. 'To save all sentient beings from calamities and misfortunes is their activity, etc.' means that the blind, deaf, etc., obtain eyes, etc., upon briefly seeing the Buddha. 'To save the evil destinies is their activity, etc.' means that pulling them out of evil places and placing them in wholesome places is called saving the evil destinies. 'To save Satkayadrishti (belief in a self) is their activity, etc.' means that they proclaim to the world the holy path that can transcend the three realms, that is, they speak of the three realms as Satkayadrishti (belief in a self). The meaning of the remaining two sentences can be understood. Regarding these five activities, it should be known that the activities of all Buddhas are equal. Regarding this meaning, another verse is spoken, which is 'causes, supports, etc.' Because of this cause, the activities of all Tathagatas are equal, and the activities of all worlds are not equal, because of one (lacking the causes of the Buddha).

伽他總略顯示世間因別。故許業異者。謂諸世間由別因故生那落迦別因生天。別因生人乃至餓鬼。由因別故許業有異。世間依別故許業異者。依謂身體。由依別故許業有異。世間事別故許業異者。謂諸世間商賈事別。營農事別。此等事務有差別故許業有異。世間性別故許業異者。性謂意趣。意趣別故許業有異。世間行別故許業異者。由作行業有差別故許業有異。諸佛作業皆無功用。一切因等差別力無。是故導師非有業異。

論曰。若此功德圓滿相應。諸佛法身不與聲聞獨覺乘共。以何意趣佛說一乘。此中有二頌。

為引攝一類　　及任持所餘　由不定種性　　諸佛說一乘　法無我解脫　　等故性不同　得二意樂化　　究竟說一乘

釋曰。此中二頌辯諸佛說一乘意趣。為引攝一類謂為者。引攝不定種性諸聲聞等令趣大乘。云何當令不定種性諸聲聞等。皆由大乘而般涅槃。及任持。所餘者。謂為任持不定種性諸菩薩眾令住大乘。云何當令不定種性諸菩薩眾不捨大乘。勿聲聞乘而般涅槃。為此義故佛說一乘。由不定等句義已說法無我解脫。乃至廣說。此中復由別意趣力唯說一乘。何別意趣。謂法等故等。法等故者。法謂真如。諸聲聞等同所歸趣。所趣平等故說一乘。無我等故者。謂聲聞等補特伽羅。

【現代漢語翻譯】現代漢語譯本伽他總略顯示世間因的差別。因此，允許業存在差異。所謂的『諸世間由別因故生』，是指不同的世間由於不同的因而產生，例如，不同的原因產生那落迦（Naraka，地獄），不同的原因產生天，不同的原因產生人，乃至餓鬼。由於原因不同，所以允許業存在差異。『世間依別故許業異者』，這裡的『依』指的是身體。由於所依賴的身體不同，所以允許業存在差異。『世間事別故許業異者』，指的是世間上商人的事務不同，農民的事務不同。由於這些事務存在差別，所以允許業存在差異。『世間性別故許業異者』，這裡的『性』指的是意趣。由於意趣不同，所以允許業存在差異。『世間行別故許業異者』，由於所作的行業存在差別，所以允許業存在差異。諸佛所作的業都沒有功用，一切原因等的差別力量都不存在。因此，導師（諸佛）不存在業的差異。

論曰：如果這種功德圓滿相應，諸佛的法身不與聲聞（Śrāvaka，小乘弟子）和獨覺乘（Pratyekabuddha，緣覺）共通，那麼基於什麼意趣，佛陀宣說一乘（Ekayana，唯一乘）呢？這裡有兩頌：

『為引攝一類，及任持所餘，由不定種性，諸佛說一乘。法無我解脫，等故性不同，得二意樂化，究竟說一乘。』

釋曰：這兩頌辯論諸佛宣說一乘的意趣。『為引攝一類謂為者』，是爲了引導和攝受不定種性的聲聞等，使他們趨向大乘。怎樣才能使不定種性的聲聞等，都通過大乘而般涅槃（Parinirvana，完全的涅槃）呢？『及任持，所餘者』，是爲了任持不定種性的菩薩眾，使他們安住于大乘。怎樣才能使不定種性的菩薩眾不捨棄大乘，不通過聲聞乘而般涅槃呢？爲了這個意義，佛陀宣說一乘。『由不定等句義已說法無我解脫』，乃至廣說。這裡又由於別的意趣力量而只說一乘。什麼別的意趣呢？就是『法等故』，『等』，『法等故者』，『法』指的是真如（Tathātā，事物的真實本性）。諸聲聞等都歸向真如。所歸向的真如是平等的，所以宣說一乘。『無我等故者』，指的是聲聞等的補特伽羅（Pudgala，個體）。

【English Translation】 English version The Gatha (verse) briefly shows the differences in the causes of the world. Therefore, it is permissible to acknowledge differences in karma. The phrase 'the various worlds are born from different causes' means that different worlds arise from different causes. For example, different causes produce Naraka (hell), different causes produce heavens, different causes produce humans, and even hungry ghosts. Because of the differences in causes, it is permissible to acknowledge differences in karma. 'The differences in the basis of the world allow for differences in karma' refers to the 'basis' as the body. Because of the different bodies that are relied upon, it is permissible to acknowledge differences in karma. 'The differences in the affairs of the world allow for differences in karma' refers to the different affairs of merchants and the different affairs of farmers in the world. Because these affairs are different, it is permissible to acknowledge differences in karma. 'The differences in the nature of the world allow for differences in karma' refers to 'nature' as inclinations. Because inclinations are different, it is permissible to acknowledge differences in karma. 'The differences in the actions of the world allow for differences in karma' means that because there are differences in the actions performed, it is permissible to acknowledge differences in karma. The actions of all Buddhas are without effort, and the power of all causal differences does not exist. Therefore, the Guide (Buddhas) does not have differences in karma.

Treatise says: If this merit is complete and corresponding, and the Dharmakaya (body of the Dharma) of the Buddhas is not shared with the Śrāvakas (hearers, disciples of the Hinayana) and Pratyekabuddhas (solitary Buddhas), then with what intention did the Buddha teach the Ekayana (one vehicle)? Here are two verses:

'To guide and gather one type, and to sustain the rest, Because of the indeterminate nature, the Buddhas teach the One Vehicle. The Dharma, non-self, and liberation are equal, but the natures are different, Attaining two kinds of joy and transformation, ultimately, the One Vehicle is taught.'

Explanation: These two verses discuss the intention of the Buddhas in teaching the One Vehicle. 'To guide and gather one type' means to guide and gather Śrāvakas of indeterminate nature, etc., and lead them towards the Mahayana. How can Śrāvakas of indeterminate nature all attain Parinirvana (complete Nirvana) through the Mahayana? 'And to sustain the rest' means to sustain the Bodhisattvas of indeterminate nature and keep them in the Mahayana. How can Bodhisattvas of indeterminate nature not abandon the Mahayana and not attain Parinirvana through the Śrāvakayana? For this reason, the Buddha teaches the One Vehicle. 'The meaning of the phrase 'because of the indeterminate nature, etc.' has already explained the Dharma, non-self, and liberation,' and so on. Here, again, the One Vehicle is taught only because of the power of a different intention. What different intention? It is 'because the Dharma is equal,' 'equal.' 'Because the Dharma is equal' means that 'Dharma' refers to Tathātā (suchness, the true nature of things). All Śrāvakas, etc., return to Tathātā. Because the Tathātā to which they return is equal, the One Vehicle is taught. 'Because non-self, etc.,' refers to the Pudgala (individual) of the Śrāvakas, etc.

我皆無有。由無我故。此是聲聞。此是菩薩不應道理。由此無我平等意趣故說一乘。解脫等故者。謂聲聞等。于煩惱障同得解脫故說一乘。如世尊言。解脫解脫無有差別。性不同故者。種性差別故。以不定性諸聲聞等亦當成佛。由此意趣故說一乘。得二意樂故者。得二種意樂故。一攝取平等意樂。由此攝取一切有情。言彼即是我我即是彼。如是取已。自既成佛彼亦成佛。由此意趣故說一乘。二法性平等意樂。謂諸聲聞法華會上蒙佛授記。得佛法性平等意樂。未得法身。由得如是平等意樂。作是思惟。諸佛法性即我法性。復有別義。謂彼眾中有諸菩薩。與彼名同蒙佛授記。由此法如平等意樂故說一乘。言化故者。謂佛化作聲聞乘等。如世尊言。我憶往昔無量百返依聲聞乘而般涅槃。由此意趣故說一乘。以聲聞乘所化有情由見此故。得般涅槃。故現此化究竟故者。唯此一乘最為究竟。過此更無餘勝乘故。聲聞乘等有餘勝乘。所謂佛乘。由此意趣。諸佛世尊宣說一乘。

論曰。如是諸佛同一法身而佛有多。何緣可見。此中有頌。

一界中無二　　同時無量圓　次第轉非理　　故成有多佛

釋曰。今當顯示。由此因緣。應知諸佛雖同法身。而或成一或覆成多。應知一者法界同故。諸佛皆同法界為體。法界一

【現代漢語翻譯】現代漢語譯本：我都沒有。因為沒有『我』的緣故，說這是聲聞（Śrāvaka，聽聞佛法而悟道的修行者），那是菩薩（Bodhisattva，立志普度眾生的修行者）是不合理的。因為這種無我的平等意趣，所以說一乘（Ekāyana，唯一通往解脫的道路）。『解脫等故』是指聲聞等，對於煩惱障（Kleśa-āvaraṇa，由煩惱引起的障礙）同樣得到解脫，所以說一乘。如世尊（Bhagavān，佛的尊稱）所說：『解脫、解脫沒有差別。』『性不同故』是指種性（Gotra，潛在的成佛能力）的差別。因為不定性的聲聞等也應當成佛，因為這個意趣，所以說一乘。『得二意樂故』是指得到兩種意樂的緣故。一是攝取平等意樂，由此攝取一切有情（Sattva，眾生），說『他們就是我，我就是他們』。這樣攝取之後，自己既然成佛，他們也成佛。因為這個意趣，所以說一乘。二是法性平等意樂，是指諸聲聞在《法華經》（Saddharma Puṇḍarīka Sūtra）的法會上蒙佛授記（Vyākaraṇa，預言未來成佛），得到佛法性（Buddha-dharmatā，佛法的本質）的平等意樂，雖然還沒有得到法身（Dharmakāya，佛的法性之身），但因為得到這樣的平等意樂，所以這樣思維：諸佛的法性就是我的法性。還有別的意義，是指他們之中有菩薩，與聲聞同名，也蒙佛授記。因為這種法如平等意樂，所以說一乘。『言化故』是指佛化作聲聞乘等。如世尊所說：『我回憶往昔無量百次依聲聞乘而般涅槃（Parinirvana，完全的涅槃）。』因為這個意趣，所以說一乘。以聲聞乘所化的有情因為見到這個緣故，得到般涅槃，所以顯現這種化現。『究竟故者』是指唯有這一乘最為究竟，超過這一乘就沒有其餘更殊勝的乘了。聲聞乘等有其餘更殊勝的乘，就是佛乘。因為這個意趣，諸佛世尊宣說一乘。論曰：像這樣諸佛同一法身，而佛有很多，什麼原因可以證明？這裡有一首偈頌：『一界中無二，同時無量圓，次第轉非理，故成有多佛。』釋曰：現在應當顯示，因為這些因緣，應當知道諸佛雖然同法身，但或者成一，或者成多。應當知道成一是因為法界（Dharmadhātu，一切法的本性）相同的緣故。諸佛都以法界為體，法界是一。

【English Translation】 English version: I have none of these. Because of the absence of a 『self』, it is unreasonable to say 『this is a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings), and that is a Bodhisattva (one who aspires to liberate all beings)』. Because of this egoless and equal intention, the One Vehicle (Ekāyana, the single path to liberation) is taught. 『Because of equality in liberation』 refers to Śrāvakas, etc., who attain the same liberation from the afflictive obscurations (Kleśa-āvaraṇa, obscurations caused by afflictions), hence the teaching of the One Vehicle. As the Bhagavan (the Blessed One, a title for the Buddha) said, 『There is no difference in liberation, liberation.』『Because of different natures』 refers to the difference in potential (Gotra, the potential for Buddhahood). Because Śrāvakas, etc., of uncertain nature should also become Buddhas, the One Vehicle is taught with this intention. 『Because of obtaining two intentions』 refers to obtaining two kinds of intentions. First, the intention of embracing equality, thereby embracing all sentient beings (Sattva, beings with consciousness), saying, 『They are me, and I am them.』 Having embraced them in this way, since I become a Buddha, they also become Buddhas. Because of this intention, the One Vehicle is taught. Second, the intention of equality in the nature of reality, which refers to the Śrāvakas who, at the assembly of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), received predictions of future Buddhahood (Vyākaraṇa, prophecies of future Buddhahood) from the Buddha, obtaining the intention of equality in the nature of Buddhahood (Buddha-dharmatā, the essence of Buddhahood). Although they have not yet attained the Dharmakāya (the Body of Dharma, the body of the Buddha's essence), because they have obtained such an intention of equality, they think in this way: 『The nature of reality of all Buddhas is my nature of reality.』 There is another meaning, which refers to the Bodhisattvas among them, who share the same names as the Śrāvakas and also received predictions of future Buddhahood from the Buddha. Because of this intention of equality in the nature of reality, the One Vehicle is taught. 『Speaking of transformation』 refers to the Buddha transforming into the Śrāvakayāna, etc. As the Bhagavan said, 『I recall that in the past, countless hundreds of times, I entered Parinirvana (complete Nirvana) relying on the Śrāvakayāna.』 Because of this intention, the One Vehicle is taught. Because sentient beings transformed by the Śrāvakayāna attain Parinirvana by seeing this, this transformation is manifested. 『Because of being ultimate』 refers to the fact that only this One Vehicle is the most ultimate; beyond this Vehicle, there is no other superior Vehicle. The Śrāvakayāna, etc., have another superior Vehicle, which is the Buddhayāna. Because of this intention, the Buddhas, the World Honored Ones, proclaim the One Vehicle. Treatise: Like this, all Buddhas have the same Dharmakāya, yet there are many Buddhas. What reason can prove this? Here is a verse: 『Within one realm, there are not two; simultaneously, countless are complete; sequential turning is unreasonable; therefore, there are many Buddhas.』 Explanation: Now it should be shown that because of these causes, it should be known that although the Buddhas have the same Dharmakāya, they either become one or become many. It should be known that becoming one is because the Dharmadhātu (the nature of all things) is the same. All Buddhas take the Dharmadhātu as their essence, and the Dharmadhātu is one.

故應知一佛。又一佛者。以於一時一世界中。無二佛現故知一佛。又伽他中顯示諸佛或一或多。一界中無二者。此句顯示唯有一佛。一世界中無有二佛俱時出現。是故說言唯有一佛。余句顯示諸佛有多。同時無量圓者。無量菩薩同一時中資糧圓滿。若諸菩薩福智資糧同時圓滿不得成佛。如是資糧應空無果。眾多菩薩修集資糧同時圓滿。是故應知一時多佛。次第轉非理者。無有次第轉成佛義。若諸菩薩修資糧時。觀待次第前後成滿。可得佛時前後次第。然諸菩薩修資糧時。不待次第前後成滿。故得佛時亦無次第前後成義。是故同時有眾多佛。

論曰。云何應知於法身中。佛非畢竟入于涅槃。亦非畢竟不入涅槃。此中有頌。

一切障脫故　　所作無竟故　佛畢竟涅槃　　畢竟不涅槃

釋曰。有餘部說諸佛無有畢竟涅槃。復有別部聲聞乘人說諸佛有畢竟涅槃故。此頌中顯二意趣。一切障脫故者。由佛解脫一切煩惱所知障故。依此意趣說言諸佛畢竟涅槃。所作無竟故者。由佛普於一切有情。未成熟者欲令成熟。已成熟者欲令解脫。是所應作。此事無有究竟之期。故佛畢竟不入涅槃。若異此者應如聲聞畢竟涅槃。是則本願應空無果。

論曰。何故受用身非即自性身。由六因故。一色身可見故。二無量佛

【現代漢語翻譯】現代漢語譯本：因此，應當知道只有一位佛。又，說只有一位佛，是因為在同一時間、同一世界中，不會有兩尊佛同時顯現，所以知道只有一位佛。此外，在偈頌中顯示諸佛或者是一位，或者是多位。『一個世界中沒有兩位佛』，這句話顯示只有一位佛，一個世界中不會有兩尊佛同時出現。因此說只有一位佛。其餘的句子顯示諸佛有多位，『同時無量圓』，指的是無量的菩薩在同一時間資糧圓滿。如果諸位菩薩的福德和智慧資糧同時圓滿卻不能成佛，那麼這些資糧就應該是空無結果的。眾多菩薩修集資糧同時圓滿，因此應當知道同一時間有多位佛。如果說成佛有次第的轉變，這是不合理的，沒有次第轉變而成佛的道理。如果諸位菩薩在修集資糧時，看待次第的前後而成就圓滿，或許可以得到佛位時也有前後的次第。然而，諸位菩薩在修集資糧時，不看待次第的前後而成就圓滿，所以在得到佛位時也沒有次第前後的意義。因此，同一時間會有眾多佛。

論曰：如何才能知道在法身（Dharmakaya）中，佛並非完全進入涅槃（Nirvana），也並非完全不進入涅槃？這裡有一首偈頌：

『一切障脫故，所作無竟故，佛畢竟涅槃，畢竟不涅槃。』

釋曰：有些部派說諸佛沒有完全的涅槃。又有其他部派的聲聞乘人說諸佛有完全的涅槃。這首偈頌中顯示了兩種意趣。『一切障脫故』，因為佛解脫了一切煩惱障和所知障的緣故。依據這個意趣說諸佛完全進入涅槃。『所作無竟故』，因為佛普遍地對於一切有情眾生，對於未成熟的想要讓他們成熟，對於已經成熟的想要讓他們解脫，這是所應該做的。這件事沒有究竟的期限，所以佛完全不進入涅槃。如果不是這樣，就應該像聲聞一樣完全進入涅槃，那麼最初的發願就應該是空無結果的。

論曰：為什麼受用身（Sambhogakaya）不是自性身（Svabhavikakaya）？因為六個原因：第一，色身（Rupakaya）是可見的；第二，無量佛

【English Translation】 English version: Therefore, it should be known that there is only one Buddha. Furthermore, the reason for saying there is only one Buddha is that in one time and one world, there will not be two Buddhas appearing simultaneously, hence knowing there is only one Buddha. Moreover, the Gatha (verse) shows that Buddhas are either one or many. 'In one realm there are no two'—this sentence shows that there is only one Buddha; in one world, there are no two Buddhas appearing at the same time. Therefore, it is said that there is only one Buddha. The remaining sentences show that there are many Buddhas, 'simultaneously immeasurable complete' refers to immeasurable Bodhisattvas (enlightenment beings) completing their accumulation of merit and wisdom at the same time. If the Bodhisattvas' accumulation of merit and wisdom were to be completed simultaneously but they could not attain Buddhahood, then these accumulations should be empty and without result. Numerous Bodhisattvas cultivate and accumulate merit and wisdom simultaneously, therefore it should be known that there are many Buddhas at the same time. If it is said that there is a sequential transformation to Buddhahood, this is unreasonable; there is no principle of transforming into Buddhahood sequentially. If the Bodhisattvas, when cultivating and accumulating merit, regard the sequence of before and after to achieve completion, perhaps one could obtain the Buddha position with a sequence of before and after. However, the Bodhisattvas, when cultivating and accumulating merit, do not regard the sequence of before and after to achieve completion, so in obtaining the Buddha position, there is also no meaning of sequence of before and after. Therefore, there are many Buddhas at the same time.

Treatise: How should it be known that in the Dharmakaya (body of essence), the Buddha neither completely enters Nirvana (liberation), nor completely does not enter Nirvana? Here is a verse:

'Because all obstacles are removed, because what is to be done has no end, the Buddha ultimately enters Nirvana, and ultimately does not enter Nirvana.'

Explanation: Some schools say that the Buddhas do not have complete Nirvana. And other schools of Sravakas (listeners) say that the Buddhas have complete Nirvana. This verse shows two intentions. 'Because all obstacles are removed,' because the Buddha has liberated all afflictive obstructions and cognitive obstructions. Based on this intention, it is said that the Buddhas completely enter Nirvana. 'Because what is to be done has no end,' because the Buddha universally, for all sentient beings, wants to mature those who are not yet mature, and wants to liberate those who are already mature; this is what should be done. This matter has no ultimate end, so the Buddha ultimately does not enter Nirvana. If it were otherwise, it should be like the Sravakas completely entering Nirvana, then the original vow should be empty and without result.

Treatise: Why is the Sambhogakaya (enjoyment body) not the Svabhavikakaya (nature body)? Because of six reasons: First, the Rupakaya (form body) is visible; second, immeasurable Buddhas

眾會差別可見故。三隨勝解見自性不定可見故四別別而見自性變動可見故。五菩薩聲聞及諸天等種種眾會間雜可見故。六阿賴耶識與諸轉識轉依。非理可見故。佛受用身即自性身。不應道理。

釋曰。今當顯示佛受用身即自性身不應正理。色身可見故者。佛受用身色身可見。非佛法身。由此非理故受用身非即法身。又受用身有佛眾會差別可得。法身無有如是差別。由此非理故受用身非自性身。又受用身隨勝解見。如契經說。或見佛身。唯有黃色。或見佛身唯有青色。如是廣說。若受用身即自性身。此自性身應不決定體。不決定名自性身不應正理。由此非理故受用身非自性身。又受用身一類有情先見別異。即此後時復見別異。非佛法身自性變動。由此非理故受用身非自性身。又受用身有諸天等種種眾會常相間雜。非自性身有此間雜。由此非理故受用身非自性身。又轉阿賴耶識得自性身。若受用身即自性身。轉諸轉識復得何身。由此非理故受用身非自性身。由此六因不應理故二不成一。

論曰。何因變化身非即自性身。由八因故。謂諸菩薩從久遠來得不退定。于睹史多及人中生不應道理。又諸菩薩從久遠來常憶宿住。書算數印工巧論中。及於受用欲塵行中不能正知不應道理。又諸菩薩從久遠來。已知惡說善說

【現代漢語翻譯】現代漢語譯本：因為大眾集會差別是可見的。三是因為隨各自的理解，所見自性是不確定的，所以是可見的。四是因為個別所見，自性是變動的，所以是可見的。五是因為菩薩（Bodhisattva，指追求覺悟的修行者）、聲聞（Śrāvaka，指聽聞佛法而證悟的弟子）以及諸天等等各種集會混雜可見。六是因為阿賴耶識（Ālaya-vijñāna，指儲存一切經驗的根本識）與諸轉識（Pravṛtti-vijñāna，指眼、耳、鼻、舌、身、意等六識）的轉變所依賴的，以非理性的方式可見。佛的受用身（Saṃbhogakāya，報身）即是自性身（Svābhāvikakāya，法身），這不應道理。

解釋說：現在應當顯示佛的受用身即是自性身是不合乎正理的。因為色身是可見的。佛的受用身是色身可見，不是佛的法身（Dharmakāya，體現真理之身）。因此不合乎正理，所以受用身不是法身。而且受用身有佛的集會差別可以獲得，法身沒有這樣的差別。因此不合乎正理，所以受用身不是自性身。而且受用身隨各自的理解而見。如契經（Sūtra，佛經）所說：『或者見佛身，唯有黃色。』『或者見佛身唯有青色。』像這樣廣泛地說。如果受用身就是自性身，這自性身應該是不確定的體。不確定名為自性身是不應道理的。因此不合乎正理，所以受用身不是自性身。又受用身一類有情（Sattva，指眾生）先前所見不同，即此之後又見不同。佛的法身自性不會變動。因此不合乎正理，所以受用身不是自性身。又受用身有諸天等等各種集會常常相互混雜。自性身沒有這種混雜。因此不合乎正理，所以受用身不是自性身。又轉變阿賴耶識而得到自性身。如果受用身就是自性身，轉變諸轉識又得到什麼身？因此不合乎正理，所以受用身不是自性身。由此六個原因不合乎道理，所以二者不能成為一。

論說：什麼原因導致變化身（Nirmāṇakāya，應化身）不是自性身呢？因為有八個原因。所謂諸菩薩從久遠以來得到不退轉的禪定，在兜率天（Tuṣita，欲界天之一）以及人中出生是不應道理的。又諸菩薩從久遠以來常常憶起宿世的住所，在書寫算術數印工巧論中，以及在受用欲塵的行為中不能正確地知曉是不應道理的。又諸菩薩從久遠以來，已經知道惡說和善說。

【English Translation】 English version: Because the differences in the assembly are visible. Three, because according to individual understanding, the self-nature seen is uncertain, so it is visible. Four, because according to individual views, the self-nature is changing, so it is visible. Five, because Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), and various assemblies of devas (gods) are mixed and visible. Six, because the Ālaya-vijñāna (Ālaya-vijñāna, the fundamental consciousness that stores all experiences) and the transformation of the Pravṛtti-vijñānas (Pravṛtti-vijñāna, the six consciousnesses of eye, ear, nose, tongue, body, and mind) are dependent on, and visible in an irrational way. The Saṃbhogakāya (Saṃbhogakāya, the enjoyment body) of the Buddha is the same as the Svābhāvikakāya (Svābhāvikakāya, the Dharma body), which is unreasonable.

Explanation: Now it should be shown that it is not reasonable for the Saṃbhogakāya of the Buddha to be the same as the Svābhāvikakāya. Because the Rūpakāya (form body) is visible. The Rūpakāya of the Saṃbhogakāya of the Buddha is visible, not the Dharmakāya (Dharmakāya, the body that embodies the truth) of the Buddha. Therefore, it is unreasonable, so the Saṃbhogakāya is not the Dharmakāya. Moreover, the Saṃbhogakāya has the differences of the Buddha's assembly that can be obtained, but the Dharmakāya does not have such differences. Therefore, it is unreasonable, so the Saṃbhogakāya is not the Svābhāvikakāya. Moreover, the Saṃbhogakāya is seen according to individual understanding. As the Sūtra (Sūtra, Buddhist scripture) says: 'Or see the Buddha's body, only yellow.' 'Or see the Buddha's body only blue.' Speaking extensively like this. If the Saṃbhogakāya is the Svābhāvikakāya, then this Svābhāvikakāya should be an uncertain entity. It is unreasonable for uncertainty to be called Svābhāvikakāya. Therefore, it is unreasonable, so the Saṃbhogakāya is not the Svābhāvikakāya. Moreover, the Saṃbhogakāya is seen differently by one type of sentient being (Sattva, sentient beings) at first, and then seen differently later. The self-nature of the Buddha's Dharmakāya does not change. Therefore, it is unreasonable, so the Saṃbhogakāya is not the Svābhāvikakāya. Moreover, the Saṃbhogakāya has various assemblies of devas and so on that are often mixed together. The Svābhāvikakāya does not have this mixture. Therefore, it is unreasonable, so the Saṃbhogakāya is not the Svābhāvikakāya. Moreover, the Svābhāvikakāya is obtained by transforming the Ālaya-vijñāna. If the Saṃbhogakāya is the Svābhāvikakāya, then what body is obtained by transforming the Pravṛtti-vijñānas? Therefore, it is unreasonable, so the Saṃbhogakāya is not the Svābhāvikakāya. Therefore, because these six reasons are unreasonable, the two cannot become one.

Treatise: What causes the Nirmāṇakāya (Nirmāṇakāya, the transformation body) not to be the Svābhāvikakāya? Because there are eight reasons. The so-called Bodhisattvas who have attained non-retrogressive Samādhi (meditative absorption) from a long time ago, it is unreasonable to be born in the Tuṣita Heaven (Tuṣita, one of the heavens in the desire realm) and among humans. Moreover, it is unreasonable for Bodhisattvas to often remember their past lives from a long time ago, and not to know correctly in writing, arithmetic, numerology, seal making, craftsmanship, and in the behavior of enjoying the dust of desires. Moreover, Bodhisattvas have known evil speech and good speech from a long time ago.

法教。往外道所不應道理。又諸菩薩從久遠來。已能善知三乘正道。修邪苦行不應道理。又諸菩薩舍百拘胝諸贍部洲。但於一處成等正覺轉正法輪不應道理。若離示現成等正覺。唯以化身於所餘處施作佛事。即應但于睹史多天成等正覺。何不施設。遍於一切贍部洲中。同時佛出既不施設。無教無理。雖有多化而不違彼無二如來出現世言。由一四洲攝世界故。如二輪王不同出世。此中有頌。

佛微細化身　　多處胎平等　為顯一切種　　成等覺而轉

為欲利樂一切有情。發願修行證大菩提。畢竟涅槃不應道理。願行無果成過失故。

釋曰。今當顯示佛變化身即自性身不應正理。由八因故。此中最初不應理者。謂諸菩薩從久遠來。已無量劫得不退定。尚不應生睹史多天。況於人中。然此世間現受生者。是變化身非自性身。又諸菩薩從久遠來常憶宿住。于書算等不能正知不應道理。但為調伏諸有情故化為此事。又諸菩薩三無數劫勤修福慧。不能正知惡說善說邪苦行事。于最後身證菩提時何能頓悟由此道理是變化身非自性身。又諸菩薩舍百拘胝諸贍部洲。但於一處成等正覺轉正法輪不應道理。若變化身遍一切處同時現化應正道理。故變化身非自性身。若諸異部作如是執。佛唯一處真證等覺。余方現化施作佛

【現代漢語翻譯】現代漢語譯本：佛陀的教法。不應以外道的道理來衡量。而且，諸位菩薩從久遠以來，已經能夠很好地瞭解三乘（聲聞乘、緣覺乘、菩薩乘）的正道。修習邪苦行是不應道理的。而且，諸位菩薩捨棄百俱胝（億）個贍部洲（Jambudvipa，指我們所居住的這個世界），只在一個地方成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺，即成佛）並轉正法輪（Dharmacakra，佛陀的教法）是不應道理的。如果離開示現成等正覺，只以化身（Nirmanakaya，佛的應化之身）在其餘地方施行佛事，就應該只在睹史多天（Tushita Heaven，彌勒菩薩所居之天界）成就等正覺。為何不在一切贍部洲中同時示現佛陀出世呢？既然沒有這樣的施設，就既沒有教義也沒有道理。雖然有很多化身，但不違背沒有第二個如來（Tathagata，佛的稱號）出現於世的說法。因為一個四洲（指一個以須彌山為中心的宇宙結構）包含一個世界。如同兩個轉輪王（Cakravartin，擁有統治世界的輪寶的聖王）不會同時出現於世一樣。其中有頌：

佛陀微細的化身，在多處受胎平等。爲了顯示一切種，成就等正覺而轉。

爲了利益安樂一切有情（Sentient beings，一切有感覺和意識的生命），發願修行證得大菩提（Mahabodhi，偉大的覺悟）。畢竟涅槃（Nirvana，寂滅）是不應道理的。因為愿和行沒有結果，會成為過失。

釋曰：現在應當顯示佛陀的變化身（Nirmanakaya，佛的應化之身）即是自性身（Svabhavikakaya，法身）是不合道理的。因為有八個原因。其中最初的不應理之處在於，諸位菩薩從久遠以來，已經經過無量劫得到不退轉的禪定。尚且不應該生到睹史多天（Tushita Heaven，彌勒菩薩所居之天界），更何況是在人間。然而，現在於世間示現受生者，是變化身（Nirmanakaya，佛的應化之身），不是自性身（Svabhavikakaya，法身）。而且，諸位菩薩從久遠以來常常憶念宿世。對於書寫、算術等不能正確知曉是不應道理的。只是爲了調伏諸有情（Sentient beings，一切有感覺和意識的生命）的緣故，才化現為此事。而且，諸位菩薩經過三大阿僧祇劫（Asankhyeya kalpas，極長的時間單位）勤奮修習福德和智慧，不能正確知曉惡說、善說、邪苦行之事。在最後身證得菩提（Bodhi，覺悟）時，怎麼能頓悟呢？由此道理可知，這是變化身（Nirmanakaya，佛的應化之身），不是自性身（Svabhavikakaya，法身）。而且，諸位菩薩捨棄百俱胝（億）個贍部洲（Jambudvipa，指我們所居住的這個世界），只在一個地方成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺，即成佛）並轉正法輪（Dharmacakra，佛陀的教法）是不應道理的。如果變化身（Nirmanakaya，佛的應化之身）在一切處同時顯現化身，才合乎道理。所以變化身（Nirmanakaya，佛的應化之身）不是自性身（Svabhavikakaya，法身）。如果某些異部作這樣的執著，認為佛陀只在一個地方真正證得等正覺（Anuttara-samyak-sambodhi，無上正等正覺，即成佛），在其他地方只是示現化身施行佛事

【English Translation】 English version: The teachings of the Buddha. It is not appropriate to measure them with the principles of external paths. Moreover, all Bodhisattvas, from a long time ago, have been able to understand well the correct path of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Practicing wrong asceticism is not appropriate. Moreover, it is not appropriate for all Bodhisattvas to abandon hundreds of kotis (hundreds of millions) of Jambudvipas (the world we live in), and only attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, i.e., Buddhahood) and turn the Dharma wheel (Dharmacakra, the Buddha's teachings) in one place. If, apart from demonstrating the attainment of Anuttara-samyak-sambodhi, only the Nirmanakaya (the emanation body of the Buddha) performs Buddha-deeds in other places, then one should only attain Anuttara-samyak-sambodhi in Tushita Heaven (the heaven where Maitreya Bodhisattva resides). Why not establish the simultaneous appearance of Buddhas in all Jambudvipas? Since there is no such establishment, there is neither teaching nor reason. Although there are many emanations, it does not contradict the statement that no second Tathagata (the title of the Buddha) appears in the world. Because one four-continent (referring to a cosmic structure centered on Mount Sumeru) encompasses one world. Just as two Chakravartins (holy kings who possess the wheel treasure to rule the world) do not appear in the world at the same time. There is a verse in it:

The Buddha's subtle emanation bodies are equally conceived in many places. To reveal all kinds, they attain complete enlightenment and turn the wheel.

To benefit and bring happiness to all sentient beings (Sentient beings, all living beings with feeling and consciousness), making vows to cultivate and attain Mahabodhi (great enlightenment). Ultimately entering Nirvana (extinction) is not appropriate. Because vows and actions without results would become a fault.

Explanation: Now it should be shown that the Buddha's Nirmanakaya (the emanation body of the Buddha) is not the same as the Svabhavikakaya (Dharmakaya). Because there are eight reasons. Among them, the first inappropriateness is that all Bodhisattvas, from a long time ago, have attained irreversible samadhi for countless kalpas. They should not even be born in Tushita Heaven (the heaven where Maitreya Bodhisattva resides), let alone in the human world. However, those who now appear to be born in this world are Nirmanakayas (the emanation body of the Buddha), not Svabhavikakayas (Dharmakaya). Moreover, it is not appropriate for all Bodhisattvas to constantly remember past lives from a long time ago, and not be able to correctly know writing, arithmetic, etc. It is only for the sake of taming all sentient beings (Sentient beings, all living beings with feeling and consciousness) that they manifest these things. Moreover, all Bodhisattvas, after diligently cultivating merit and wisdom for three great Asankhyeya kalpas (extremely long units of time), cannot correctly know evil speech, good speech, and wrong ascetic practices. How can they suddenly awaken when they attain Bodhi (enlightenment) in their final body? From this reasoning, it can be known that this is a Nirmanakaya (the emanation body of the Buddha), not a Svabhavikakaya (Dharmakaya). Moreover, it is not appropriate for all Bodhisattvas to abandon hundreds of kotis (hundreds of millions) of Jambudvipas (the world we live in), and only attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, i.e., Buddhahood) and turn the Dharma wheel (Dharmacakra, the Buddha's teachings) in one place. If the Nirmanakaya (the emanation body of the Buddha) simultaneously manifests emanations in all places, it would be reasonable. Therefore, the Nirmanakaya (the emanation body of the Buddha) is not the Svabhavikakaya (Dharmakaya). If some other schools hold such views, believing that the Buddha only truly attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, i.e., Buddhahood) in one place, and only manifests emanations in other places to perform Buddha-deeds

事。若爾何故不許但住睹史多天真證等覺。遍於一切四大洲渚。示現化身施作佛事。又於一切四大洲中不現等覺。無教無理故不應說。此佛土中有四洲渚不現成佛。若有說言縱有是事。便違契經故。經中說無二如來俱時出現。應知此經同轉輪王。如說輪王無二並出。依一四洲非一佛土。無二如來俱時出現當知亦爾。此中意說一四大洲名一世界。今復以頌顯示諸佛化現等覺。佛微細化身等者。此中義說。若於爾時佛現安住睹史多天。示從彼沒入母胎等。即于彼時化作尊者舍利子等無量眷屬。亦現入胎出生等事。安立如是變化眷屬。當知為顯一切種覺殊勝佛事。今當顯示如來畢竟入般涅槃不應道理。謂為化度一切有情。先發大愿及修大行。常自誓言。我當利樂一切有情勤修正行。若始成佛已便般涅槃。即所修願行空無有果。由此非理是變化身非自性身。

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

釋曰。經說如來其身常住。佛受用身及變化身皆是無常。云何身常。故次成立二身常義。謂此二身依法身住。法身常故亦說為常。又受用身。受用無廢故說為常。其變化身恒現等

【現代漢語翻譯】現代漢語譯本：事。如果這樣，為什麼不允許只安住在兜率陀天（Tushita Heaven，佛教六慾天之一）真正證得等覺（Samyak-saṃbodhi，正等覺悟）？遍於一切四大洲渚，示現化身施作佛事。又於一切四大洲中不現等覺。沒有教理沒有道理，所以不應該說。這個佛土中有四大洲渚不顯現成佛。如果有人說即使有這樣的事，就違背了契經的說法。經中說沒有兩位如來同時出現。應當知道這個經文如同轉輪王（Chakravartin，擁有金輪的統治者）。如同說轉輪王沒有兩位同時出現。依據一個四大洲不是一個佛土，沒有兩位如來同時出現，應當知道也是這樣。這裡的意思說一個四大洲稱為一個世界。現在又用頌顯示諸佛化現等覺。佛微細化身等，這裡的意思說，如果在那個時候佛顯現安住在兜率陀天，示現從那裡逝沒進入母胎等，就在那個時候化作尊者舍利子（Śāriputra，佛陀十大弟子之一）等無量眷屬，也顯現入胎出生等事。安立這樣的變化眷屬，應當知道是爲了顯示一切種覺殊勝的佛事。現在應當顯示如來畢竟進入般涅槃（Parinirvana，完全的涅槃）是不應道理的。爲了化度一切有情（Sentient beings，一切有感覺的生命），先發大愿以及修行大行，常常自己發誓說，我應當利益安樂一切有情，勤奮修正行。如果剛剛成佛就已經般涅槃，那麼所修的願行就空無有果。因此不合道理，這是變化身不是自性身。論曰。佛受用身（Sambhogakāya，報身）以及變化身既然是無常，為什麼經中說如來身常？因為這兩個身所依的法身（Dharmakāya，法身）是常的。又等流身以及變化身，因為恒常受用沒有休止廢棄的緣故，數數顯現變化不永遠斷絕的緣故，如同常常享受快樂，如同常常佈施食物，如來身常，應當知道也是這樣。釋曰。經說如來其身常住。佛受用身以及變化身都是無常，為什麼說身常？所以接著成立二身常的意義。說這兩個身依靠法身而住。法身是常的所以也說為常。又受用身，受用沒有廢止所以說為常。那變化身恒常顯現等。

【English Translation】 English version: Question: If that's the case, why isn't it permitted to simply reside in Tushita Heaven (Tushita Heaven, one of the six desire realms in Buddhism), genuinely attaining Samyak-saṃbodhi (Perfect Enlightenment)? Pervading all four great continents, manifesting transformation bodies to perform Buddha-activities. Furthermore, why isn't Perfect Enlightenment manifested in all four great continents? Without doctrine or reason, it shouldn't be said. In this Buddha-land, there are four great continents where Buddhahood isn't manifested. If someone says even if such a thing exists, it contradicts the sutras. The sutras state that two Tathagatas (Tathāgata, 'the thus-gone one', an epithet of the Buddha) don't appear simultaneously. It should be known that this sutra is like the Chakravartin (Chakravartin, a ruler with a golden wheel). Just as it's said that two Chakravartins don't appear together. Based on one of the four great continents, not one Buddha-land, two Tathagatas don't appear simultaneously, it should be known that it's the same. The meaning here is that one of the four great continents is called one world. Now, again, with verses, it's shown that Buddhas manifest Perfect Enlightenment. 'Buddha's subtle transformation body, etc.,' the meaning here is that if at that time the Buddha appears and resides in Tushita Heaven, showing passing away from there and entering the mother's womb, etc., then at that time, he transforms into venerable Śāriputra (Śāriputra, one of the Buddha's ten great disciples) and countless retinue, also manifesting entering the womb, being born, etc. Establishing such a transformed retinue, it should be known that it's to show the supreme Buddha-activities of all-knowing. Now, it should be shown that the Tathagata ultimately entering Parinirvana (Parinirvana, complete Nirvana) is unreasonable. In order to transform and liberate all sentient beings (Sentient beings, all beings with consciousness), first making great vows and cultivating great practices, constantly vowing to oneself, 'I shall benefit and bring happiness to all sentient beings, diligently cultivating correct practices.' If one has just become a Buddha and already enters Parinirvana, then the vows and practices cultivated are empty and without fruit. Therefore, it's unreasonable; this is a transformation body, not a self-nature body. Treatise says: Since the Sambhogakāya (Sambhogakāya, enjoyment body) and transformation body of the Buddha are impermanent, why do the sutras say that the Tathagata's body is permanent? Because the Dharmakāya (Dharmakāya, the body of the Dharma) upon which these two bodies rely is permanent. Furthermore, the body of outflow and the transformation body, because they are constantly enjoyed without cessation or abandonment, and because they frequently manifest transformations without ever being completely cut off, just as one constantly enjoys happiness and constantly gives food, the Tathagata's body is permanent, it should be known that it's the same. Explanation says: The sutras say that the Tathagata's body is permanent. The Sambhogakāya and transformation body of the Buddha are both impermanent, so why is it said that the body is permanent? Therefore, the meaning of the permanence of the two bodies is then established. It is said that these two bodies rely on the Dharmakāya to abide. The Dharmakāya is permanent, so it is also said to be permanent. Furthermore, the Sambhogakāya, because its enjoyment is without cessation, is said to be permanent. That transformation body constantly manifests, etc.

覺般涅槃等。相續不斷故亦名常。復以譬喻顯此二身是常住義。猶如世間言常受樂。雖所受樂非唯無間。而得說言此常受樂。又如世間言常施食。非此施食恒無間斷。而得說言此常施食。應知二身常義亦爾。

論曰。由六因故。諸佛世尊所現化身非畢竟住。一所作究竟。成熟有情已解脫故。二為令舍離不樂涅槃。為求如來常住身故。三為令舍離輕毀諸佛。令悟甚深正法教故。四為令于佛深生渴仰。恐數見者生厭怠故。五令于自身發勤精進。知正說者難可得故。六為諸有情極速成熟。令自精進不捨軛故。此中有二頌。

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

釋曰。如是六因直說及頌。證佛化身非畢竟住。其文易了故不煩釋。

論曰。諸佛法身無始時來無別無量。不應為得更作功用。此中有頌。

佛得無別無量因　　有情若舍勤功用　證得恒時不成因　　斷如是因不應理

釋曰。此中有難。若佛法身無始時來無別無量作證得因。能辦有情諸利樂事。為證佛果不應更作正勤功用。為釋此難以頌顯示。諸佛證得無始時來無別無量。若是有情為求佛果舍精進因。可有此難。諸佛證得於得佛果無始時來不成因

【現代漢語翻譯】現代漢語譯本：覺（bodhi，覺悟）、般涅槃（parinirvana，完全的涅槃）等等，因為相續不斷，所以也稱為常。又用譬喻來顯示這兩個身是常住的意義，就像世間說『常受樂』，雖然所受的快樂並非總是沒有間斷，但也可以說『常受樂』。又如世間說『常施食』，並非這種施食恒常沒有間斷，但也可以說『常施食』。應該知道二身的常義也是這樣。

論曰：由於六個原因，諸佛世尊所顯現的化身並非畢竟常住。一是所作已經究竟，成熟的有情已經解脫的緣故。二是為令眾生舍離不樂於涅槃，爲了尋求如來的常住身。三是為令眾生舍離輕毀諸佛，令悟甚深正法教的緣故。四是為令眾生對佛深生渴仰，恐怕經常見到會產生厭倦懈怠的緣故。五是令眾生對自己發起勤奮精進，知道真正說法者難以得到的緣故。六是為使諸有情極速成熟，令自身精進不捨離正道的緣故。這裡有兩首偈頌：

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

釋曰：像這樣用六個原因，直接說明和偈頌，證明佛的化身並非畢竟常住。這些文句容易理解，所以不需繁瑣解釋。

論曰：諸佛的法身從無始以來沒有差別，沒有限量，不應該爲了得到它而再作功用。這裡有一首偈頌：

佛得無別無量因，有情若舍勤功用，證得恒時不成因，斷如是因不應理。

釋曰：這裡有一個疑問。如果佛的法身從無始以來沒有差別，沒有限量，作為證得的原因，能夠辦到有情的一切利益和快樂，那麼爲了證得佛果，就不應該再作精勤功用。爲了解釋這個疑問，用偈頌來顯示：諸佛的證得從無始以來沒有差別，沒有限量，如果是有情爲了求佛果而捨棄精進的原因，才會有這個疑問。諸佛的證得對於得到佛果來說，從無始以來就不是原因。

【English Translation】 English version: 'Bodhi' (awakening), 'Parinirvana' (complete nirvana), etc., are also called 'constant' because they are continuous. Furthermore, metaphors are used to illustrate that these two bodies are of constant meaning, just as the world says 'constantly enjoying happiness.' Although the happiness experienced is not always uninterrupted, it can still be said 'constantly enjoying happiness.' Similarly, the world says 'constantly giving food,' but this giving of food is not always uninterrupted; it can still be said 'constantly giving food.' It should be understood that the meaning of 'constant' for the two bodies is also like this.

Treatise says: Due to six reasons, the manifested bodies of the Buddhas and World-Honored Ones are not ultimately permanent. First, because what needs to be done is completed, and the sentient beings who were to be matured have already been liberated. Second, to cause beings to abandon their dislike of Nirvana, in order to seek the permanent body of the Tathagata. Third, to cause beings to abandon their disparagement of the Buddhas, and to enable them to awaken to the profound teachings of the Dharma. Fourth, to cause beings to deeply yearn for the Buddha, fearing that frequent encounters may lead to weariness and laziness. Fifth, to cause beings to diligently exert themselves, knowing that a true speaker of the Dharma is difficult to find. Sixth, to enable sentient beings to mature very quickly, causing them to diligently persevere and not abandon the right path. Here are two verses:

Because what needs to be done is completed, abandoning dislike of Nirvana, abandoning disparagement of the Buddhas, deeply yearning, internally generating diligent effort, for the sake of extremely rapid maturation, therefore it is permitted that the manifested body of the Buddha is not ultimately permanent.

Explanation says: These six reasons, stated directly and in verses, prove that the manifested body of the Buddha is not ultimately permanent. The text is easy to understand, so there is no need for tedious explanation.

Treatise says: The Dharmakaya (body of the Dharma) of the Buddhas has been without distinction and immeasurable since beginningless time. It is not appropriate to make further efforts to attain it. Here is a verse:

The Buddha attains the cause of no distinction and immeasurable, if sentient beings abandon diligent effort, attainment at all times is not a cause, cutting off such a cause is not reasonable.

Explanation says: Here is a question. If the Dharmakaya of the Buddha has been without distinction and immeasurable since beginningless time, as the cause of attainment, capable of accomplishing all benefits and happiness for sentient beings, then in order to attain Buddhahood, one should not make diligent effort. To explain this question, it is shown in the verse: The attainment of the Buddhas has been without distinction and immeasurable since beginningless time. If sentient beings abandon the cause of diligent effort in order to seek Buddhahood, then this question would arise. The attainment of the Buddhas, for the sake of attaining Buddhahood, has not been a cause since beginningless time.

故。然佛證得無始時來無別無量。恒與有情作得佛果勤精進因。故不應難。諸佛法身無始時來無別無量作證得因。為證佛果不應更作正勤功用。是故諸佛證得法身。非是有情為求佛果舍精進因。又佛證得無始時來無別無量。作求佛果勤精進因。若諸有情舍勤功用。如是證得恒不成因故。又斷此因不應道理。謂諸菩薩悲願纏心。于諸有情愍如一子。諸有情類處大牢獄具受艱辛。是故菩薩于諸有情利益安樂。若作是心。余既能作。我當不作。不應道理。恒作是心。余於此事若作不作。我定當作。是故不應斷如是因。

論曰。阿毗達磨大乘經中攝大乘品。我阿僧伽略釋究竟。

釋曰。正趣大乘製造無量殊勝。論者軌範世親略釋究竟。

攝大乘論釋卷第十

【現代漢語翻譯】現代漢語譯本：因此，佛陀證得的是從無始以來無差別、無數量的功德，並且恒常與有情眾生一起，作為獲得佛果的勤奮精進之因，所以不應該對此提出疑問。諸佛的法身從無始以來就是無差別、無數量的，作為證得佛果的原因，不應該再爲了證得佛果而更加勤奮努力。因此，諸佛證得法身，並非是有情眾生爲了求得佛果而捨棄精進之因。而且，佛陀證得的是從無始以來無差別、無數量的功德，作為求得佛果的勤奮精進之因。如果所有有情眾生捨棄勤奮努力，那麼這種證得將永遠不會成為原因，所以斷絕這種原因是不合理的。菩薩們被慈悲和誓願所纏繞，對於所有有情眾生都憐憫如同自己的孩子。有情眾生處在大牢獄中，遭受各種艱辛。因此，菩薩們爲了所有有情眾生的利益和安樂而努力。如果（菩薩）這樣想：『其他人既然能做，我就不做了。』這是不合理的。應該恒常這樣想：『其他人對於這件事，無論做與不做，我一定要做。』因此，不應該斷絕這樣的因。

論曰：在《阿毗達磨大乘經》中的《攝大乘品》里，我阿僧伽（Asanga）略作解釋，使其究竟。

釋曰：正趣大乘，製造無量殊勝，論者軌範世親（Vasubandhu）略作解釋，使其究竟。

《攝大乘論釋》卷第十

【English Translation】 English version: Therefore, the Buddha attains limitless and undifferentiated merits from beginningless time, and constantly works with sentient beings as the cause of diligent effort to attain Buddhahood. Therefore, it should not be questioned. The Dharmakaya (body of the Dharma) of all Buddhas has been limitless and undifferentiated from beginningless time, serving as the cause of attaining Buddhahood. One should not make further diligent efforts to attain Buddhahood. Therefore, the Buddhas attain the Dharmakaya, not because sentient beings abandon the cause of diligent effort in order to seek Buddhahood. Furthermore, the Buddha attains limitless and undifferentiated merits from beginningless time, serving as the cause of diligent effort to seek Buddhahood. If all sentient beings abandon diligent effort, then such attainment will never become a cause. Therefore, it is unreasonable to cut off this cause. Bodhisattvas (enlightenment beings) are bound by compassion and vows, and they have compassion for all sentient beings as if they were their own children. Sentient beings are in a great prison, suffering all kinds of hardships. Therefore, Bodhisattvas strive for the benefit and happiness of all sentient beings. If (a Bodhisattva) thinks, 'Since others can do it, I will not do it,' this is unreasonable. One should always think, 'Whether others do this or not, I will definitely do it.' Therefore, one should not cut off such a cause.

Treatise says: In the 'Compendium of the Great Vehicle' chapter of the Abhidharma Mahayana Sutra, I, Asanga (無著), have briefly explained it to its ultimate conclusion.

Explanation says: Rightly approaching the Great Vehicle, creating limitless excellence, the treatise writer and model Vasubandhu (世親) has briefly explained it to its ultimate conclusion.

Commentary on the Compendium of the Great Vehicle, Volume Ten