T31n1598_攝大乘論釋

大正藏第 31 冊 No. 1598 攝大乘論釋

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

攝大乘論釋卷第一

無性菩薩造

三藏法師玄奘奉　詔譯

總標綱要分第一

稽首大覺諸如來　　無上正法真聖眾　為利自他法久住　　故我略釋攝大乘

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。

釋曰。欲以十義總攝大乘所有要義。彼義能顯此論體性。是聖教故。用此為門。而開發言。阿毗達磨大乘經等。擇法因故。或共了故阿毗達磨。想為幖幟。大乘經言。簡別余處。若略釋者。亦乘亦大故名大乘。或乘大性故名大乘。因果大故。業具運故。果謂十地。若廣釋者。七種大性共相應故。謂菩提分波羅蜜多。學持相等。貫穿縫綴故名為經。此中即是隨墮八時。聞者識上直非直說。聚集顯現以為體性。若爾云何菩薩能說非聞者識。彼能說故。彼增上生故作是說。譬如天等增上力故。令于夢中得論咒等。若離識者。佛云何說諸契經句。語為自性。且不應理。由一一字能詮顯義。不應理故。次第而生不俱時住。無聚集故。如是不得彼之自性。語無有轉故不應理。又非無字轉有少名能詮

【現代漢語翻譯】現代漢語譯本大正藏第 31 冊 No. 1598 攝大乘論釋

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

攝大乘論釋卷第一

無性菩薩造

三藏法師玄奘奉詔譯

總標綱要分第一

稽首大覺諸如來（Tathagata，如來）無上正法真聖眾為利自他法久住故我略釋攝大乘

論曰：阿毗達磨（Abhidharma，論藏）大乘經中，薄伽梵（Bhagavan，世尊）前已能善入大乘菩薩，為顯大乘體大故說。

釋曰：欲以十義總攝大乘所有要義。彼義能顯此論體性，是聖教故，用此為門，而開發言。阿毗達磨（Abhidharma，論藏）大乘經等。擇法因故，或共了故阿毗達磨（Abhidharma，論藏）。想為幖幟。大乘經言，簡別余處。若略釋者，亦乘亦大故名大乘。或乘大性故名大乘。因果大故，業具運故，果謂十地。若廣釋者，七種大性共相應故，謂菩提分波羅蜜多（Paramita，波羅蜜），學持相等。貫穿縫綴故名為經。此中即是隨墮八時，聞者識上直非直說，聚集顯現以為體性。若爾云何菩薩能說非聞者識？彼能說故，彼增上生故作是說。譬如天等增上力故，令于夢中得論咒等。若離識者，佛云何說諸契經句？語為自性，且不應理。由一一字能詮顯義，不應理故，次第而生不俱時住，無聚集故。如是不得彼之自性。語無有轉故不應理。又非無字轉有少名能詮

【English Translation】 English version Taisho Tripitaka Volume 31, No. 1598 Commentary on the Mahāyānasaṃgraha

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

Commentary on the Mahāyānasaṃgraha, Volume 1

Composed by Bodhisattva Asaṅga

Translated under imperial order by Tripitaka Master Xuanzang

Section 1: General Summary of Key Points

I bow to the Greatly Enlightened Ones, the Tathagatas (Tathagata, Thus Come One), the unsurpassed True Dharma, and the truly Noble Sangha, For the benefit of self and others, and for the long-lasting Dharma, I will briefly explain the Mahāyānasaṃgraha.

The Treatise says: In the Abhidharma (Abhidharma, Collection of Discourses) Mahāyāna Sutra, the Bhagavan (Bhagavan, World Honored One) spoke for the sake of Bodhisattvas who had already skillfully entered the Mahāyāna, in order to reveal the greatness of the Mahāyāna's essence.

The Commentary says: It is desired to comprehensively gather all the essential meanings of the Mahāyāna through ten principles. These principles can reveal the nature of this treatise. Because it is a sacred teaching, these are used as the gateway to develop the words. The Abhidharma (Abhidharma, Collection of Discourses) Mahāyāna Sutra, etc., is because of the cause of selecting the Dharma, or because of common understanding, it is called Abhidharma (Abhidharma, Collection of Discourses). The term 'Mahāyāna Sutra' distinguishes it from other places. If briefly explained, it is called Mahāyāna because it is both a vehicle and great. Or it is called Mahāyāna because it is a vehicle of great nature. Because the cause and effect are great, and the activities are fully carried out, the result is the ten grounds. If explained broadly, it is because seven kinds of great natures correspond together, namely the aspects of the Bodhi constituents, the Paramitas (Paramita, Perfection), learning, upholding, and so on. Because it pierces through and connects, it is called a Sutra. Here, it is in accordance with the eight times of falling, and it is directly or indirectly spoken on the consciousness of the listener, gathering and manifesting as its essence. If so, how can a Bodhisattva speak what is not the consciousness of the listener? Because they can speak, and because they are born from superior causes, they speak in this way. For example, due to the superior power of devas (devas, gods) and others, they can obtain treatises, mantras, etc., in dreams. If separated from consciousness, how can the Buddha speak the verses of the sutras? Language is its nature, but it is not reasonable. Because each word can explain and reveal meaning, it is not reasonable, it arises in sequence and does not dwell simultaneously, and there is no gathering. Thus, its nature cannot be obtained. Language has no transformation, so it is not reasonable. Moreover, it is not that without words, a small name can explain.

。故諸契經名為自性。亦不應理。是故決定如所說經。自性應理。於此所說阿毗達磨大乘經中。薄伽梵者。破諸魔故。能破四種大魔怨故。名薄伽梵。四種魔者。一者煩惱魔。二者蘊魔。三者天魔。四者死魔。依空三摩地。能破煩惱魔一切粗重。轉依相住。無量善根隨順證得。或復依止精進慧力。能破蘊魔。依慈等持能破天魔。依修神足能破死魔。能破如是四大魔故。名薄伽梵。又自在等功德相應。是故說佛名薄伽梵。所以者何。以當宣說佛世尊故。于彼前者。顯佛開許。堪廣流通。親對大師無異言故。如十地經。已能善入大乘者。或依德跡。或共了知。謂彼已能善入大乘。或即於此已極善入。故名已能善入大乘顯此已得諸陀羅尼辯才功德。于大乘義能持能闡。故依此義說如是名。言菩薩者。菩提薩埵為所緣境故名菩薩。依弘誓語立菩薩聲。亦見余處用所緣境。而說其名。如不凈等為所緣境。二三摩地。說名不凈。說名為空。或即彼心。為求菩提有志有能。故名菩薩。為顯大乘體大故者。甚深高廣無上故大。體聲即說自性作用。如世說言。火暖為體。毒害為體。此體大故說名體大。顯者。開示他所未了。為者。欲也。

論曰。謂依大乘諸佛世尊。有十相殊勝殊勝語。一者所知依殊勝殊勝語。二者所知相殊勝殊勝

【現代漢語翻譯】現代漢語譯本：因此，如果說所有契經的名稱都是『自性』（Svalakshana，事物自身獨有的性質），那也是不合理的。所以，正如經中所說，『自性』是合理的。在這部阿毗達磨大乘經中，『薄伽梵』（Bhagavan，世尊）的意思是能破除各種魔障，能破除四種大魔怨敵，所以稱為『薄伽梵』。這四種魔是：一、煩惱魔（Klesha-mara）；二、蘊魔（Skandha-mara）；三、天魔（Deva-mara）；四、死魔（Mrtyu-mara）。依靠空三摩地（Sunyata-samadhi），能破除煩惱魔的一切粗重，轉變所依之相而安住，隨順證得無量善根。或者依靠精進的智慧力量，能破除蘊魔。依靠慈等持（Maitri-samadhi），能破除天魔。依靠修習神足（Rddhipada），能破除死魔。因為能破除這四大魔，所以稱為『薄伽梵』。又因為與自在等功德相應，所以說佛名為『薄伽梵』。為什麼這樣說呢？因為將要宣說佛世尊的緣故。在宣說佛世尊之前，顯示佛陀開許，堪能廣泛流通。如同親對大師一樣，沒有不同的言說。如同《十地經》（Dashabhumika Sutra）所說，已經能夠善入大乘的人，或者依據功德事蹟，或者共同了知。意思是他們已經能夠善入大乘，或者就是在此已經極善地進入。所以稱為『已能善入大乘』，顯示此人已經獲得諸陀羅尼（Dharani，總持）和辯才功德，對於大乘的意義能夠受持和闡述。所以依據這個意義，說出這樣的名稱。『菩薩』（Bodhisattva）這個詞，是因為以菩提（Bodhi，覺悟）和薩埵（Sattva，有情）為所緣境，所以稱為菩薩。依據弘大的誓願而立菩薩之名。也見到其他地方用所緣境來稱呼其名，例如以不凈等為所緣境的二種三摩地，稱為不凈，稱為空。或者就是那個心，爲了尋求菩提而有志向有能力，所以稱為菩薩。爲了顯示大乘的體性廣大，甚深、高廣、無上，所以說『大』。『體』這個詞就是指自性作用，如同世俗所說，火以溫暖為體，毒以損害為體。因為這個體性廣大，所以稱為『體大』。『顯』的意思是開示他人所不瞭解的。『為』的意思是想要（做某事）。論曰：所謂依靠大乘的諸佛世尊，有十種相的殊勝殊勝語。一、所知依殊勝殊勝語；二、所知相殊勝殊勝語。

【English Translation】 English version: Therefore, it is unreasonable to say that the names of all Sutras are 'Svalakshana' (self-nature, the unique characteristic of a thing). Therefore, as stated in the Sutra, 'Svalakshana' is reasonable. In this Abhidharma Mahayana Sutra, 'Bhagavan' (World-Honored One) means being able to destroy all kinds of demonic obstacles, being able to destroy the four great demonic enemies, hence called 'Bhagavan'. These four demons are: 1. Klesha-mara (the demon of afflictions); 2. Skandha-mara (the demon of aggregates); 3. Deva-mara (the demon of celestial beings); 4. Mrtyu-mara (the demon of death). Relying on Sunyata-samadhi (the samadhi of emptiness), one can destroy all the grossness of the Klesha-mara, transform the dependent aspect and abide, and accordingly attain immeasurable roots of goodness. Or, relying on the power of diligent wisdom, one can destroy the Skandha-mara. Relying on Maitri-samadhi (the samadhi of loving-kindness), one can destroy the Deva-mara. Relying on the cultivation of Rddhipada (the bases of magical power), one can destroy the Mrtyu-mara. Because one can destroy these four great demons, one is called 'Bhagavan'. Furthermore, because one is in accordance with the merits of freedom and so on, it is said that the Buddha is named 'Bhagavan'. Why is this said? Because the Buddha, the World-Honored One, is about to be proclaimed. Before proclaiming the Buddha, the World-Honored One, it is shown that the Buddha has permitted it and is capable of being widely circulated. Just like facing the great master, there is no different saying. As stated in the Dashabhumika Sutra (Ten Stages Sutra), those who are already able to enter the Mahayana well, either based on meritorious deeds or through common understanding. It means that they are already able to enter the Mahayana well, or they have already entered it extremely well here. Therefore, they are called 'already able to enter the Mahayana well', showing that this person has already obtained the Dharani (total retention) and eloquence merits, and is able to uphold and expound the meaning of the Mahayana. Therefore, based on this meaning, such a name is spoken. The term 'Bodhisattva' is because Bodhi (enlightenment) and Sattva (sentient being) are the objects of focus, hence called Bodhisattva. The name Bodhisattva is established based on great vows. It is also seen in other places that the name is used based on the object of focus, such as the two Samadhis with impurity and so on as the object of focus, called impurity, called emptiness. Or it is that mind, which has the aspiration and ability to seek Bodhi, hence called Bodhisattva. In order to show the greatness of the essence of Mahayana, it is profound, lofty, vast, and supreme, hence it is called 'great'. The term 'essence' refers to the nature and function, just as it is said in the world, fire has warmth as its essence, poison has harm as its essence. Because this essence is great, it is called 'great essence'. 'Showing' means revealing what others do not understand. 'For' means wanting (to do something). The treatise says: So-called relying on the Buddhas, the World-Honored Ones of the Mahayana, there are ten aspects of superior and excellent speech. First, the superior and excellent speech of the basis of what is known; second, the superior and excellent speech of the characteristics of what is known.

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。謂聲即是略摽所說十勝處義。依大乘者。所為所說非聲聞乘。亦非世間。復舉大乘為決定義。顯所依者。即此非余。以依世間由余相故。異於佛語。如有頌言。諦語而無忿。少施不悕求。如是等。若依聲聞。由余相故異於大乘。如有頌言。諸行無常。有生滅法。如是等。是故重舉大乘應理。有十等者。以數顯數殊勝佛語。安立論體。相者。種也。即此展轉差別無雜。故名殊勝。或復望彼聲聞等法。極懸遠故。又增上故。名為殊勝。以能引發大菩提故。由此十相是殊勝故。彼語殊勝。是故說言。有十相殊勝殊勝語。佛世尊者。染污不染污。二癡睡盡故。於一切所知智。開發義故。說名為佛。如士夫寤。如蓮華開。如有說言。寤寤開發義。有時業佛界。如是等。

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

【現代漢語翻譯】現代漢語譯本：三者，進入所知之相的殊勝殊勝之語。四者，進入因果的殊勝殊勝之語。五者，因果修習差別的殊勝殊勝之語。六者，就在這樣的修習差別中，增上戒的殊勝殊勝之語。七者，就在這其中，增上心的殊勝殊勝之語。八者，就在這其中，增上慧的殊勝殊勝之語。九者，其果斷的殊勝殊勝之語。十者，其果智的殊勝殊勝之語。由此所說，諸佛世尊的契經之句，彰顯大乘才是真正的佛語。

釋曰：所謂『聲』，就是簡略地標示所說的十種殊勝之處的意義。依據大乘，所為和所說並非聲聞乘，也不是世間法。再次強調大乘是爲了明確定義，顯示所依據的，就是這個而不是其他的。因為依據世間法，由於其他相的緣故，不同於佛語。如有頌言：『說真實語而沒有忿怒，少量佈施而不希望回報』，等等。如果依據聲聞乘，由於其他相的緣故，不同於大乘。如有頌言：『諸行無常，有生滅法』，等等。因此，再次強調大乘是合理的。『有十等』，是用數字來顯示殊勝佛語的數量。『相』，是種類。即此展轉差別而沒有混雜，所以名為殊勝。或者相對於聲聞等法，極其遙遠，又增上，所以名為殊勝。因為它能引發大菩提。由於這十種相是殊勝的，所以這些語也是殊勝的。因此說：『有十相殊勝殊勝語』。『佛世尊』，是因為染污和不染污兩種愚癡都已斷盡，對於一切所知之智，都有開發的意義，所以被稱為佛，如同士夫醒悟，如同蓮花開放。如有說言：『醒悟和開發的意義，有時是業佛的境界』，等等。

論曰：再次，如何能夠顯示由此所說的十處，在聲聞乘中從未見過，唯獨在大乘中處處可見？所謂阿賴耶識（Ālaya-vijñāna，儲存識）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

【English Translation】 English version: Thirdly, the supremely superior words that enter the aspect of what is knowable. Fourthly, the supremely superior words that enter cause and effect. Fifthly, the supremely superior words that differentiate the cultivation of cause and effect. Sixthly, within such differentiated cultivation, the supremely superior words that enhance morality. Seventhly, within this, the supremely superior words that enhance the mind. Eighthly, within this, the supremely superior words that enhance wisdom. Ninthly, the supremely superior words of its severance of result. Tenthly, the supremely superior words of its wisdom of result. From what has been said, the sutra verses of all Buddhas, the World Honored Ones, reveal that the Great Vehicle is truly the Buddha's word.

Explanation: 'Sound' is a brief indication of the meaning of the ten superior aspects that have been spoken of. Relying on the Great Vehicle, what is done and what is said are not of the Hearer Vehicle (Śrāvakayāna), nor are they worldly. Emphasizing the Great Vehicle again is for the sake of a definitive definition, showing that what is relied upon is this and not something else. Because relying on worldly things, due to other aspects, is different from the Buddha's word. As a verse says: 'Speaking truthfully without anger, giving little without seeking reward,' and so on. If relying on the Hearer Vehicle, due to other aspects, it is different from the Great Vehicle. As a verse says: 'All conditioned things are impermanent, having the nature of arising and ceasing,' and so on. Therefore, emphasizing the Great Vehicle again is reasonable. 'Having ten aspects' is using numbers to show the quantity of the superior Buddha's word. 'Aspect' is a kind. That is, this mutually differentiated without being mixed, therefore it is called superior. Or, compared to the Hearer Vehicle and other teachings, it is extremely distant and also enhancing, therefore it is called superior. Because it can bring forth great Bodhi. Because these ten aspects are superior, therefore these words are superior. Therefore, it is said: 'Having ten aspects of supremely superior words.' 'Buddha, the World Honored One' is because both defiled and undefiled ignorance are exhausted, and for all knowable wisdom, there is the meaning of development, therefore it is called Buddha, like a man awakening, like a lotus flower opening. As it is said: 'The meaning of awakening and development, sometimes is the realm of the Karma Buddha,' and so on.

Treatise: Furthermore, how can it be shown that these ten aspects, spoken of here, have never been seen in the Hearer Vehicle, but are seen everywhere in the Great Vehicle? The Ālaya-vijñāna (store consciousness) is said to be the basis of what is knowable. The three natures: first, the paratantra-svabhāva (other-dependent nature); second, the parikalpita

執自性。三圓成實自性。說名所知相體。唯識性說名入所知相體。六波羅蜜多說名彼入因果體。菩薩十地說名彼因果修差別體。菩薩律儀說名此中增上戒體。首楞伽摩虛空藏等諸三摩地。說名此中增上心體。無分別智說名此中增上慧體。無住涅槃說名彼果斷體。三種佛身。一自性身。二受用身。三變化身。說名彼果智體。由此所說十處。顯于大乘異聲聞乘。又顯最勝。世尊但為菩薩宣說。是故應知但依大乘。諸佛世尊有十相殊勝殊勝語。

釋曰。所應可知故名所知。依謂所依。此所依聲簡取能依。雜染清凈諸有為法。不取無為。由彼無有所依義故。所依即是阿賴耶識。是彼因故。能引彼故。如其所應。若爾所知即所知依。由異熟識是所知性故不相違。此所知依即是殊勝。此殊勝故語亦殊勝。即前所說諸佛世尊。言一切處隨轉。所知相者。所知自性。是所相故。依業運說多置魯荼所知所斷所證等故。或依具運。以遍計所執。相無所相。表無性故。圓成實性是其共相。依他起性是其自相。我有情義識展轉別異故。如地界等。以其堅等為能表相。雖無異性而說為相。又如宣說大士夫相。經部等師。生等諸相。由此因緣。或所知即相。或所知之相故名所知相。說無異性故。異無異性故。如其所應此亦如是。入所知相者。

【現代漢語翻譯】現代漢語譯本：執著于自性（Svalaksana）。三圓成實自性（Parinispanna）被稱為所知相體（Jnanalaksana-kaya），唯識性（Vijnaptimatrata）被稱為入所知相體（Jnanalaksana-pravesa-kaya）。六波羅蜜多（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）被稱為彼入因果體（Tad-hetuphala-kaya）。菩薩十地（Bhumi）被稱為彼因果修差別體（Tad-hetuphala-bheda-kaya）。菩薩律儀（Sila）被稱為此中增上戒體（Adhisila-kaya）。首楞嚴摩（Surangama）、虛空藏（Akasagarbha）等諸三摩地（Samadhi，禪定），被稱為此中增上心體（Adhicitta-kaya）。無分別智（Nirvikalpa-jnana）被稱為此中增上慧體（Adhiprajna-kaya）。無住涅槃（Apratisthita-nirvana）被稱為彼果斷體（Tat-phala-nirodha-kaya）。三種佛身（Trikaya）：一、自性身（Svabhavikakaya），二、受用身（Sambhogakaya），三、變化身（Nirmanakaya），被稱為彼果智體（Tat-phala-jnana-kaya）。由此所說的十處，顯示了大乘（Mahayana）與聲聞乘（Sravakayana）的不同，又顯示了最勝之處。世尊（Bhagavan）只為菩薩（Bodhisattva）宣說，因此應當知道只依于大乘，諸佛世尊有十相殊勝殊勝語。

解釋：所應可知的稱為所知（Jneya）。依，指的是所依。這個『所依』一詞，簡要地選取了能依，即雜染和清凈的有為法（Samskrta-dharma），不包括無為法（Asamskrta-dharma），因為無為法沒有所依的意義。所依就是阿賴耶識（Alaya-vijnana），因為它是雜染和清凈有為法的因，能夠引生它們。如果這樣，所知就是所知依，因為異熟識（Vipaka-vijnana）是所知的自性，所以不相違背。這個所知依就是殊勝的。因為這個殊勝，所以語也是殊勝的，即前面所說的諸佛世尊，言語在一切處隨順流轉。所知相（Jnanalaksana）指的是所知的自性，因為它是所相。根據業的運作，說『多置魯荼』，即所知、所斷、所證等。或者根據具足的運作，因為遍計所執相（Parikalpita-laksana）沒有所相，表明沒有自性。圓成實性（Parinispanna）是它的共相，依他起性（Paratantra）是它的自相。『我』、『有情』的意義，識的展轉別異，就像地界等，以堅硬等作為能表的相。雖然沒有異性，但仍然說為相。又如宣說大丈夫相。經部等師，生等諸相。因為這個因緣，或者所知就是相，或者所知的相，所以稱為所知相。說沒有異性，因為異沒有異性。如其所應，這裡也是這樣。入所知相（Jnanalaksana-pravesa）指的是...

【English Translation】 English version: Attachment to self-nature (Svalaksana). The perfectly established nature of the three (Parinispanna) is called the body of the aspect of what is knowable (Jnanalaksana-kaya). The nature of consciousness-only (Vijnaptimatrata) is called the body of entering into the aspect of what is knowable (Jnanalaksana-pravesa-kaya). The six perfections (Paramita, generosity, morality, patience, diligence, concentration, wisdom) are called the body of the cause and effect of that entry (Tad-hetuphala-kaya). The ten stages of a Bodhisattva (Bhumi) are called the body of the differences in the cultivation of that cause and effect (Tad-hetuphala-bheda-kaya). The vows of a Bodhisattva (Sila) are called the body of superior morality within this (Adhisila-kaya). Various Samadhis (Samadhi, concentration) such as Surangama and Akasagarbha are called the body of superior mind within this (Adhicitta-kaya). Non-discriminating wisdom (Nirvikalpa-jnana) is called the body of superior wisdom within this (Adhiprajna-kaya). Non-abiding Nirvana (Apratisthita-nirvana) is called the body of the cessation of that result (Tat-phala-nirodha-kaya). The three bodies of the Buddha (Trikaya): 1. The self-nature body (Svabhavikakaya), 2. The enjoyment body (Sambhogakaya), 3. The transformation body (Nirmanakaya), are called the body of the wisdom of that result (Tat-phala-jnana-kaya). These ten points that have been spoken of reveal the difference between the Mahayana (Mahayana) and the Sravakayana (Sravakayana), and also reveal the most excellent aspect. The World-Honored One (Bhagavan) only spoke for the sake of Bodhisattvas (Bodhisattva), therefore it should be known that it relies only on the Mahayana. The Buddhas, the World-Honored Ones, have ten aspects of superior and excellent speech.

Explanation: That which should be known is called what is knowable (Jneya). 'Basis' refers to the basis of reliance. This term 'basis of reliance' briefly selects that which is able to rely, namely conditioned phenomena (Samskrta-dharma) that are defiled and pure, and does not include unconditioned phenomena (Asamskrta-dharma), because unconditioned phenomena do not have the meaning of a basis of reliance. The basis of reliance is the Alaya-consciousness (Alaya-vijnana), because it is the cause of defiled and pure conditioned phenomena, and is able to bring them forth. If that is the case, what is knowable is the basis of what is knowable, because the resultant consciousness (Vipaka-vijnana) is the nature of what is knowable, so there is no contradiction. This basis of what is knowable is excellent. Because of this excellence, the speech is also excellent, namely the Buddhas, the World-Honored Ones, mentioned earlier, whose speech flows in accordance everywhere. The aspect of what is knowable (Jnanalaksana) refers to the self-nature of what is knowable, because it is the aspect that is being characterized. According to the operation of karma, it is said 'many placed Rudras', namely what is knowable, what is to be abandoned, what is to be realized, and so on. Or according to the operation of completeness, because the aspect of what is conceptually constructed (Parikalpita-laksana) does not have an aspect that is being characterized, indicating that it does not have self-nature. The perfectly established nature (Parinispanna) is its common aspect, and the dependently arisen nature (Paratantra) is its self-aspect. The meaning of 'I' and 'sentient being', the transformations and differences of consciousness, are like the earth element and so on, with hardness and so on as the aspects that are able to characterize. Although there is no difference in nature, it is still spoken of as an aspect. Also, like the description of the marks of a great man. The teachers of the Sautrantika school, the marks of birth and so on. Because of this cause and condition, either what is knowable is the aspect, or the aspect of what is knowable, so it is called the aspect of what is knowable. It is said that there is no difference in nature, because difference does not have a difference in nature. As it should be, it is also like this here. Entering into the aspect of what is knowable (Jnanalaksana-pravesa) refers to...

謂此能入所應知相。或是所知相之能入。入謂現觀入所知相。即唯識性。此即殊勝。此殊勝故語亦殊勝。彼入因果者。謂唯識性。說名彼入勝解行地。修加行時。世間未凈波羅蜜多名彼入因。已證入時。即出世間波羅蜜多。清凈增上意樂攝故。名彼入果。彼入因果即是殊勝。此殊勝故語亦殊勝。彼因果修差別者。謂即唯識性之因果。數習此故說名為修。分分不同故名差別。彼入因果修差別性。即是十地。此即殊勝。此殊勝故語亦殊勝。即于諸地波羅蜜多修差別中。為攝取后復勤修學。即此為依。安立三學。一增上戒學。謂依止戒正勤修學。是故說名增上戒學。即諸地中菩薩律儀。遠離諸惡。饒益有情。攝一切善。三種凈戒。所受尸羅。防護過去已生住等身等諸業。如調御者極善調攝。故名律儀。如是即依增上尸羅。修學正行故名為學。此增上戒即是殊勝。此殊勝故語亦殊勝。二增上心學。謂依止心正勤修學。是故說名增上心學。此性即是虛空藏等諸三摩地。等者等取余賢護等三摩地王。又于增上心學中言。

即諸三摩地　　大師說為心　由心彩畫故　　如所作事業

三增上慧學。謂依止慧正勤修學。是故說名增上慧學。此性即是無分別智。對治一切戲論分別。此中加行無分別智根本依止。即此根本無分別

【現代漢語翻譯】現代漢語譯本所謂『能入所應知相』，或者說是『所應知相之能入』。這裡的『入』指的是現觀（現前觀察）進入所應知相，也就是唯識性（一切事物皆為識所變現的性質）。這即是殊勝之處。因為這種殊勝，所以言語也殊勝。『彼入因果』指的是唯識性，被稱為『彼入勝解行地』。在修習加行（為達到目標而進行的準備性修行）時，世間未凈的波羅蜜多（到達彼岸的方法）被稱為『彼入因』。當已經證入時，就是出世間的波羅蜜多，因為被清凈增上的意樂所攝持，所以被稱為『彼入果』。『彼入因果』即是殊勝之處。因為這種殊勝，所以言語也殊勝。『彼因果修差別』指的是唯識性的因果。因為反覆修習，所以被稱為『修』。因為各個部分不同，所以稱為『差別』。『彼入因果修差別性』就是十地（菩薩修行的十個階段）。這即是殊勝之處。因為這種殊勝，所以言語也殊勝。在各個地（Bhumi）的波羅蜜多修習差別中，爲了攝取後面的階段而再次勤奮修學。就以此為依據，安立三學（三種重要的學習）：一、增上戒學（Adhisila-siksa），指的是依靠戒律而精進修學，所以被稱為增上戒學。也就是各個地（Bhumi）中的菩薩律儀（菩薩應遵守的戒律），遠離各種惡行，饒益有情（一切眾生），攝取一切善行，三種清凈的戒律。所受持的尸羅（戒），防護過去已經生起、正在生起和將要生起的身體和語言等各種行為，就像調御者一樣極好地調伏和攝持，所以稱為律儀。像這樣就是依靠增上尸羅（更高的戒律）修學正行，所以稱為學。這增上戒即是殊勝之處。因為這種殊勝，所以言語也殊勝。二、增上心學（Adhicitta-siksa），指的是依靠心而精進修學，所以被稱為增上心學。這種性質就是虛空藏（Akasagarbha）等各種三摩地（專注狀態）。『等』字包括其餘賢護（Bhadrapala）等三摩地王。又在增上心學中說：

各種三摩地   大師說為心
由心彩畫故   如所作事業

三、增上慧學（Adhiprajna-siksa），指的是依靠智慧而精進修學，所以被稱為增上慧學。這種性質就是無分別智（Nirvikalpa-jnana），對治一切戲論分別（虛妄的言論和分別）。這其中加行（修行準備階段）的無分別智根本所依賴的，就是這個根本的無分別智。

【English Translation】 English version This refers to 'that which is able to enter the aspect of what should be known' or 'the ability of the aspect of what should be known to enter'. 'Entering' here means the direct perception (Abhisamaya) entering the aspect of what should be known, which is the nature of Vijnaptimatrata (the nature of everything being a manifestation of consciousness). This is the supreme excellence. Because of this supreme excellence, the language is also supremely excellent. 'The cause and effect of that entering' refers to the nature of Vijnaptimatrata, which is called 'the stage of resolution and conduct of that entering'. When practicing application (preparatory practices to achieve a goal), the worldly, unpurified Paramitas (perfections) are called 'the cause of that entering'. When one has already attained entry, it is the supramundane Paramitas, because they are embraced by pure and increasing intention, so they are called 'the effect of that entering'. 'The cause and effect of that entering' is the supreme excellence. Because of this supreme excellence, the language is also supremely excellent. 'The difference in the practice of that cause and effect' refers to the cause and effect of the nature of Vijnaptimatrata. Because of repeatedly practicing this, it is called 'practice'. Because the parts are different, it is called 'difference'. 'The nature of the difference in the practice of that cause and effect' is the ten Bhumis (ten stages of a Bodhisattva's path). This is the supreme excellence. Because of this supreme excellence, the language is also supremely excellent. Within the differences in the practice of the Paramitas in the various Bhumis (Bhumi), one diligently studies again in order to embrace the later stages. Based on this, the three learnings (three important trainings) are established: First, Adhisila-siksa (higher training in morality), which refers to diligently studying by relying on morality, so it is called Adhisila-siksa. This is the Bodhisattva's precepts (rules that a Bodhisattva should follow) in the various Bhumis (Bhumi), abstaining from all evil deeds, benefiting sentient beings (all beings), embracing all good deeds, the three pure precepts. The Sila (precepts) that are received protect the various actions of body and speech, etc., that have already arisen, are arising, and will arise in the past, just like a tamer who tames and controls extremely well, so it is called precepts. In this way, one studies right conduct by relying on higher Sila (higher morality), so it is called learning. This higher morality is the supreme excellence. Because of this supreme excellence, the language is also supremely excellent. Second, Adhicitta-siksa (higher training in concentration), which refers to diligently studying by relying on the mind, so it is called Adhicitta-siksa. This nature is the various Samadhis (states of concentration) such as Akasagarbha (Space Treasury). 'Etc.' includes the Samadhi kings of others such as Bhadrapala (Guardian of Virtue). Furthermore, in Adhicitta-siksa it is said:

The various Samadhis    the Great Master calls the mind
Because the mind paints them    like the deeds that are done

Third, Adhiprajna-siksa (higher training in wisdom), which refers to diligently studying by relying on wisdom, so it is called Adhiprajna-siksa. This nature is Nirvikalpa-jnana (non-conceptual wisdom), which counteracts all conceptual elaborations (false speech and distinctions). The fundamental reliance of the non-conceptual wisdom of application (the preparatory stage of practice) within this is this fundamental non-conceptual wisdom.

智后得依止。如是依止。非次所說。如是三種戒定慧學是道體性。彼果二種。一斷二智。此殊勝故語亦殊勝。彼果斷者。彼諸學果名為彼果。彼果即斷名彼果斷。此性即是客障離系。真如解脫無住涅槃。見彼寂靜故生死即涅槃。即彼為緣而無染著。非無餘依般涅槃界。是故無住此即殊勝。此殊勝故語亦殊勝。彼果智者彼諸學果名為彼果。彼果即智名彼果智。此性即是三種佛身。一自性身。即是無垢無掛礙智。是法身義。今此與彼無分別智有何差別。如是二種所有分別俱不行故。彼有對治當有所作。此是彼果所作已辦。如是差別。二受用身。即后得智。即由此智殊勝力故。與諸殊勝大菩薩眾共。受不共微妙法樂。成辦如是受用事故名受用身。若無如是外清凈智。菩薩所作所餘資糧應不圓滿。三變化身。即是后得智之差別。即能變化名變化身。此增上力之所顯現即智差別。謂由此故摧伏他論。與諸菩薩共受法樂。無有斷絕。成辦初業諸菩薩眾。諸聲聞等所應作事。譬如眼識了受諸色彼若無者此亦應無。此則殊勝。此殊勝故語亦殊勝。由此所說十處者。謂於此及余總大乘義。處是事義。異聲聞乘者。于彼不說故。又顯最勝者。究竟宣說佛果道故。世尊但為菩薩宣說者。此中應言菩薩。但為菩薩宣說。由佛現見佛所開許而宣說

【現代漢語翻譯】現代漢語譯本獲得智慧后需要有所依止。這樣的依止，並非按次第所說。像這樣，三種戒、定、慧之學是道的本體。它們的果報有兩種：一是斷除，二是智慧。因為這種殊勝，所以言語也殊勝。那些果報中的斷除，那些學問的果報被稱為『彼果』，『彼果』即是斷除，稱為『彼果斷』。這種性質就是遠離了客塵煩惱的繫縛，是真如、解脫、無住涅槃。見到那寂靜的境界，所以生死即是涅槃。即以那寂靜為緣，而沒有染著。不是無餘依涅槃界。所以說是無住，這才是殊勝之處。因為這種殊勝，所以言語也殊勝。那些果報中的智慧，那些學問的果報被稱為『彼果』，『彼果』即是智慧，稱為『彼果智』。這種性質就是三種佛身：一是自性身，也就是無垢無礙的智慧，是法身的意義。現在這自性身與那無分別智有什麼差別呢？像這樣，兩種所有的分別都不起作用的緣故。那（無分別智）有對治，應當有所作為；這（自性身）是彼果，所作已辦。這就是差別。二是受用身，也就是后得智。即由此智慧殊勝的力量，與諸殊勝的大菩薩眾共同享受不共的微妙法樂。成就這樣的受用事故，名為受用身。如果沒有像這樣的外清凈智，菩薩所作的其餘資糧應該不能圓滿。三是變化身，也就是后得智的差別。即能變化，名為變化身。這種增上力的顯現就是智慧的差別。意思是，因為這個緣故，能夠摧伏其他宗派的論點，與諸菩薩共同享受法樂，沒有斷絕。成就初業的諸菩薩眾、諸聲聞等所應該做的事情。譬如眼識了別領受諸色，如果眼識沒有了，這個（變化身）也應該沒有。這才是殊勝之處。因為這種殊勝，所以言語也殊勝。由此所說的十處，是指在此（經文）以及其餘總的大乘義理中，『處』是『事』的意思。與聲聞乘不同的是，在聲聞乘中沒有說這些。又顯示最殊勝的是，究竟宣說了佛果之道。世尊只是為菩薩宣說，這裡面應該說菩薩，只是為菩薩宣說。由於佛現見佛所開許而宣說。

【English Translation】 English version After attaining wisdom, one needs to have a basis of reliance (依止, yīzhǐ: reliance, support). Such reliance is not spoken of in a sequential manner. Thus, the three disciplines of morality (戒, jiè: precepts), concentration (定, dìng: meditation), and wisdom (慧, huì: wisdom) are the essence of the path. Their results are twofold: cessation (斷, duàn: cessation, cutting off) and wisdom (智, zhì: wisdom). Because of this excellence, the language is also excellent. The cessation among those results, the results of those studies are called 'their results' (彼果, bǐ guǒ: their results), 'their results' which is cessation is called 'cessation of their results' (彼果斷, bǐ guǒ duàn: cessation of their results). This nature is the separation from the bondage of adventitious obstacles, it is Suchness (真如, zhēnrú: Suchness, ultimate reality), liberation (解脫, jiětuō: liberation), non-abiding Nirvana (無住涅槃, wú zhù nièpán: non-abiding Nirvana). Seeing that tranquility, therefore, Samsara (生死, shēngsǐ: birth and death) is Nirvana. Namely, taking that as a condition, without attachment. It is not the realm of Nirvana with remainder (無餘依般涅槃界, wú yú yī bān nièpán jiè: Nirvana with remainder). Therefore, it is said to be non-abiding, this is the excellence. Because of this excellence, the language is also excellent. The wisdom among those results, the results of those studies are called 'their results', 'their results' which is wisdom is called 'wisdom of their results' (彼果智, bǐ guǒ zhì: wisdom of their results). This nature is the three bodies of Buddha (三種佛身, sān zhǒng fó shēn: three bodies of Buddha): first, the self-nature body (自性身, zìxìng shēn: self-nature body), which is the immaculate and unhindered wisdom, is the meaning of Dharmakaya (法身, fǎshēn: Dharmakaya, the body of the Law). Now, what is the difference between this self-nature body and that non-discriminating wisdom? Like this, because all discriminations of the two do not arise. That (non-discriminating wisdom) has antidotes and should have something to do; this (self-nature body) is the result of that, what should be done has been done. This is the difference. Second, the enjoyment body (受用身, shòuyòng shēn: enjoyment body), which is the wisdom attained after (后得智, hòu dé zhì: wisdom attained after). Namely, because of the excellent power of this wisdom, together with the excellent great Bodhisattvas (菩薩, púsà: Bodhisattva), they jointly enjoy the uncommon subtle Dharma bliss. Accomplishing such enjoyment events is called the enjoyment body. If there is no such external pure wisdom, the remaining resources that Bodhisattvas do should not be complete. Third, the transformation body (變化身, biànhuà shēn: transformation body), which is the difference of the wisdom attained after. Namely, being able to transform is called the transformation body. The manifestation of this increased power is the difference of wisdom. It means that because of this, it can subdue the arguments of other schools, and jointly enjoy the Dharma bliss with the Bodhisattvas without interruption. Accomplishing the things that should be done by the Bodhisattvas who are in the initial stages, the Shravakas (聲聞, shēngwén: Shravaka), etc. For example, the eye consciousness distinguishes and receives all colors, if the eye consciousness is gone, this (transformation body) should also be gone. This is the excellence. Because of this excellence, the language is also excellent. The ten places (十處, shí chù: ten places) spoken of by this refer to the meaning of 'things' (事, shì: things) in this (scripture) and the remaining general Mahayana (大乘, dàchéng: Mahayana) doctrines. Different from the Shravaka vehicle is that these are not spoken of in that. Also, what shows the most excellent is that it ultimately proclaims the path of Buddhahood (佛果道, fó guǒ dào: path of Buddhahood). The World Honored One (世尊, shìzūn: World Honored One) only speaks for the Bodhisattvas, in this it should be said that the Bodhisattvas, only speaks for the Bodhisattvas. Because the Buddha directly sees and the Buddha permits to speak.

故。名世尊說。如十地等。是故先說薄伽梵前。

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。于聲聞乘曾不見說。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。複次云何由此等者。猶未信解故設此難何以故。非於聲聞乘中六句義等曾未見說。吠世師等論中處處見說。即令吠世師等論真是佛語。先答容他如是妨難。故后通言。謂此十處是最能引大菩提性等。亦覺亦大故名大菩提。或覺大性故名大菩提。此大菩提智斷殊勝以為自相。如說煩惱所知障斷。由彼斷故獲得無垢無掛礙智。如是四種總名菩提。是最能引者。謂此十處是能得性。非六句義。或最勝等。是故彼論非真佛語。是善成立者。謂如是十處正量所隨故。如廣當抉擇。言隨順者。是能對向是能順義言無違者。無彼過故。非如六句義等邪智。或聲聞乘有過失故佛果相違。此中二頌者。謂頌已說及當說義。此說此余見不見者。謂此十處殊勝語說。於此大乘處處見說。于余

【現代漢語翻譯】現代漢語譯本：因此，（諸佛）被稱為世尊，因為他們宣說了如十地（Dashabhumika，菩薩修行的十個階段）等法。所以，（經文）首先提到薄伽梵（Bhagavan，世尊的稱號）之前。

論曰：再者，如何通過這十種殊勝的相，來彰顯大乘的殊勝，並證明其是如來的真實教言，從而區別于聲聞乘呢？因為這十個方面，在聲聞乘中從未被提及，而只在大乘中處處可見。這十個方面是最能引導大菩提（Mahabodhi，偉大的覺悟）之性的，是善於成立、隨順且無違背的，能夠證得一切智智（Sarvajnatajnana，對一切事物和現象的智慧）。以下是兩首偈頌：

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：再者，如何通過這些（十個方面）等來證明呢？因為（聽者）尚未完全理解，所以提出這樣的疑問。為什麼呢？因為在聲聞乘中，六句義等從未被提及，而在吠世師（Vaisheshika，印度正統哲學派別之一）等的論著中卻處處可見。如果這樣，豈不是說吠世師等的論著才是真正的佛語？爲了回答這種可能的詰難，所以後面才說：『這十個方面是最能引導大菩提之性等』。既是覺悟，又是偉大的，所以稱為大菩提。或者，覺悟了偉大的自性，所以稱為大菩提。這種大菩提以智慧和斷除（煩惱）的殊勝作為其自相。正如所說，煩惱障和所知障的斷除，通過斷除這些障礙，才能獲得無垢無礙的智慧。這四種（覺、大、智、斷）總稱為菩提。『是最能引導者』，意思是這十個方面是能夠獲得菩提之性的，而不是六句義。或者，是最殊勝的等等。因此，吠世師等的論著不是真正的佛語。『是善成立者』，意思是這十個方面是符合正確量度的，正如將在廣釋中抉擇的那樣。『隨順』，是指能夠對向，是能夠順應真理的含義。『無違』，是指沒有那些過失。不像六句義等邪智，或者聲聞乘有過失，與佛果相違背。『此中二頌者』，是指偈頌已經說了和將要說的含義。『此說此余見不見者』，是指這十個方面殊勝的教言，在大乘中處處可見，而在其他（聲聞乘）中則不見。

【English Translation】 English version: Therefore, (the Buddhas) are called World Honored Ones (Bhagavan), because they expound the teachings such as the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice). Therefore, (the text) first mentions before the Bhagavan (the title of the World Honored One).

Treatise: Furthermore, how does the superiority of these ten aspects manifest the greatness of the Mahayana and prove that it is the true teaching of the Tathagata, thereby distinguishing it from the Sravaka Vehicle? Because these ten aspects have never been mentioned in the Sravaka Vehicle, but are seen everywhere in the Mahayana. These ten aspects are the most capable of leading to the nature of Mahabodhi (great enlightenment), are well-established, compliant, and without contradiction, and are capable of attaining Sarvajnatajnana (wisdom of all things and phenomena). The following are two verses:

'The basis of what is to be known and the characteristics of what is to be known, the cause and effect of entering into them, the differences in their practice, the three learnings, their results, cessation, and wisdom, are all encompassed by the Supreme Vehicle, which is superior.' 'This is spoken here, while the rest is seen or not seen. Because of this, it is the most excellent cause of Bodhi. Therefore, it is acknowledged that the Mahayana is the true word of the Buddha, because it expounds these ten aspects.'

Explanation: Furthermore, how is it proven through these (ten aspects) etc.? Because (the listener) has not fully understood, such a question is raised. Why? Because in the Sravaka Vehicle, the six categories of meaning etc. have never been mentioned, but are seen everywhere in the treatises of the Vaisheshika (one of the orthodox schools of Indian philosophy) etc. If so, wouldn't it mean that the treatises of the Vaisheshika etc. are the true words of the Buddha? In order to answer this possible objection, it is said later: 'These ten aspects are the most capable of leading to the nature of Mahabodhi etc.' It is both awakening and great, therefore it is called Mahabodhi. Or, it is the awakening of the great nature, therefore it is called Mahabodhi. This Mahabodhi takes the superiority of wisdom and cessation (of afflictions) as its own characteristic. As it is said, the cessation of the afflictive obscurations and the cognitive obscurations, through the cessation of these obscurations, one can attain pure and unobstructed wisdom. These four (awakening, greatness, wisdom, cessation) are collectively called Bodhi. 'The most capable of leading' means that these ten aspects are capable of attaining the nature of Bodhi, not the six categories of meaning. Or, it is the most excellent etc. Therefore, the treatises of the Vaisheshika etc. are not the true words of the Buddha. 'Well-established' means that these ten aspects are in accordance with correct measure, as will be determined in the extensive explanation. 'Compliant' refers to being able to face towards, and is the meaning of being able to comply with the truth. 'Without contradiction' means that there are no such faults. Unlike the false wisdom of the six categories of meaning etc., or the Sravaka Vehicle has faults that contradict the fruit of Buddhahood. 'The two verses here' refers to the meaning that the verses have already spoken and will speak. 'This is spoken here, while the rest is seen or not seen' refers to the superior teachings of these ten aspects, which are seen everywhere in the Mahayana, but not seen in other (Sravaka Vehicle).

小乘曾不見說。

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。次後於三菩提所學應令圓滿。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。又此說中一切大乘皆得究竟。

釋曰。為辯由此趣大菩提。故復開示次第方便及所須因。謂諸菩薩要先於因得善巧已。方于緣起應得善巧。知從此因而有彼果。復知彼果要從此因。是故非離此因言教能了知彼因者。即是阿賴耶識。由說此故。便舍無因不平等因。次後于緣所生諸法。應了其相。遠離增益損減邊故。于無無因強立為有。故名增益。于有無因強撥為無。故名損減。如是增益及與損減俱說為邊。是墜墮義。此二轉時失壞中道。由善數習真實觀故。於此二邊遠離善巧。于遍計所執唯有增益。而無損減。都無有故。以要于有方起損減。于依他起無有增益。以有體故。要于非有方有增益。亦無損減。唯妄有故。于圓成實無

【現代漢語翻譯】現代漢語譯本小乘（Hinayana）從未提及這些。

論曰：此外，為何要如此按順序講述這十處（Dasabhumi）呢？因為菩薩（Bodhisattva）對於諸法的因（hetu）首先要精通，才能對緣起（pratītyasamutpāda）獲得善巧。然後，對於由緣所生的諸法，應當瞭解它們的相狀，從而能夠遠離增益（samāropa）和損減（apavāda）這兩種邊見。之後，如此善修的菩薩應當正確通達所取之相，使心從各種障礙中解脫。在通達所知之相后，于加行位（prayoga-mārga），由於證得了六波羅蜜多（ṣaṭpāramitā），應當更加圓滿增上意樂（adhimukti-caryā），獲得清凈。然後，由清凈意樂所攝持的六波羅蜜多，在十地（Daśabhūmi）中，根據不同的階段，應當勤奮修習，這需要經歷三大阿僧祇劫（asaṃkhyeya-kalpa）。之後，對於三菩提（trīṇi bodhīni）所應學習的內容應當使其圓滿。圓滿之後，其果涅槃（nirvāṇa）以及無上正等菩提（anuttarā-samyak-saṃbodhi）應當現前證得。因此，講述這十處是按照這樣的順序。而且，這種說法中，一切大乘（Mahāyāna）都能達到究竟。

釋曰：爲了闡明由此能夠趣向大菩提，所以再次開示次第方便以及所需的因。菩薩首先要對因獲得善巧，才能對緣起獲得善巧，知道從此因而有彼果，也知道彼果需要從此因。因此，不能離開此因的言教就能瞭解彼因，這個因就是阿賴耶識（ālayavijñāna）。通過講述阿賴耶識，就能捨棄無因（ahetu）和不平等因（viṣamahetu）。然後，對於由緣所生的諸法，應當瞭解它們的相狀，遠離增益和損減的邊見。在沒有原因的情況下強行設立為有，這叫做增益。在有的情況下強行否定為無，這叫做損減。增益和損減都被稱為邊見，是墜落的含義。這兩種邊見會使人失去中道（madhyamā-pratipad）。通過善於數數修習真實觀，就能善巧地遠離這兩種邊見。對於遍計所執（parikalpita），只有增益，而沒有損減，因為遍計所執根本不存在。因為只有在有的基礎上才能產生損減。對於依他起（paratantra），沒有增益，因為依他起有自體。只有在非有的基礎上才會有增益，也沒有損減，因為依他起只是虛妄的存在。對於圓成實（parinispanna），沒有...

【English Translation】 English version The Hinayana (小乘) has never spoken of these.

Treatise: Furthermore, why are these ten grounds (Dasabhumi) taught in such a sequence? It is because Bodhisattvas (菩薩) must first be skilled in the causes (hetu) of all dharmas before they can become adept at dependent origination (pratītyasamutpāda). Subsequently, they should understand the characteristics of the dharmas arising from conditions, thereby being able to avoid the two extremes of superimposition (samāropa) and denial (apavāda). Following this, Bodhisattvas who have cultivated well in this way should correctly comprehend the aspects of what is to be grasped, so that their minds can be liberated from all obstacles. After comprehending the aspects of what is to be known, in the stage of application (prayoga-mārga), due to having attained the six perfections (ṣaṭpāramitā), they should further perfect their heightened aspiration (adhimukti-caryā) and attain purity. Then, the six perfections, embraced by pure aspiration, should be diligently cultivated in the ten grounds (Daśabhūmi), according to their respective stages, which requires traversing three great countless eons (asaṃkhyeya-kalpa). Afterward, what should be learned regarding the three enlightenments (trīṇi bodhīni) should be brought to completion. Once completed, the resulting Nirvana (nirvāṇa) and unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) should be directly realized. Therefore, the ten grounds are taught in this sequence. Moreover, in this teaching, all of the Mahayana (大乘) can attain ultimate fulfillment.

Explanation: To clarify that one can approach great enlightenment (Bodhi) through this, the sequential methods and necessary causes are further elucidated. Bodhisattvas must first gain skill in the causes before they can gain skill in dependent origination, knowing that from this cause there is that effect, and also knowing that that effect requires this cause. Therefore, one cannot understand that cause without the teachings of this cause, which is the Alaya consciousness (ālayavijñāna). By explaining the Alaya consciousness, one can abandon causelessness (ahetu) and unequal causes (viṣamahetu). Then, regarding the dharmas arising from conditions, one should understand their characteristics, avoiding the extremes of superimposition and denial. Forcibly establishing something as existent when there is no cause is called superimposition. Forcibly denying something as non-existent when it exists is called denial. Superimposition and denial are both called extremes, which imply falling. These two extremes cause one to lose the Middle Way (madhyamā-pratipad). By diligently and repeatedly cultivating the view of reality, one can skillfully avoid these two extremes. Regarding the completely imagined (parikalpita), there is only superimposition and no denial, because the completely imagined does not exist at all. Because denial can only arise based on existence. Regarding the dependently arisen (paratantra), there is no superimposition, because the dependently arisen has its own entity. Superimposition only occurs based on non-existence, and there is no denial either, because the dependently arisen is merely a false existence. Regarding the perfectly established (parinispanna), there is no...

有增益。是實有故唯有損減。即由此故。或復於此。善能遠離增益損減二邊過者。謂于依他起性。增益實無遍計所執性。損減實有圓成實性。又如大般若波羅蜜多經中說。慈氏。于汝意云何。諸遍計所執中非實有性。為色非色不也世尊。諸依他起中唯有名想施設言說。性為色非色。不也世尊。諸圓成實中彼空無我性。為色非色。不也世尊。慈氏。由此門故應如是知。諸遍計所執性決定非有。諸依他起性。唯有名想施設言說。諸圓成實空無我性。是真實有。我依此故密意說言。彼無二數。謂是色等如是解脫二邊過失。於三自性得善巧已由。唯識性應善通達所知之相入。者即是通達作證。或由此故能順通達。次後即于順唯識性。通達體入所修六種波羅蜜多。由勝義故應更證得清凈意樂。應更攝受欲及勝解。名為意樂。此二爾時雖無增數。證凈攝故而說清凈。次後即彼於十地中。由於三學勤修學故。三無數劫數修習故應令圓滿。次後彼果煩惱所知二障永斷。及與無垢無有掛礙。一切智智應更證得。如是所辨次第方便。及所須因顯是能順大菩提性。即由如是所說次第。唯有十處不增不減。如是已釋主隨二論。是故當知聲聞乘道即佛乘道不應道理。若爾其果應無差別。又於一切聲聞乘中曾未有處。為諸菩薩廣說佛道。又亦不許佛

【現代漢語翻譯】現代漢語譯本：存在增益，是因為確實存在損減。也正因為如此，對於依他起性（緣起性）增益了本不存在的遍計所執性（虛妄分別性），損減了真實存在的圓成實性（真實圓滿性），就能很好地遠離增益和損減這兩種過失。正如《大般若波羅蜜多經》中所說：『慈氏（Maitreya，彌勒菩薩）。你認為如何？在遍計所執性中，沒有真實存在的自性，是色還是非色？』慈氏回答：『不是，世尊。』『在依他起性中，只有名言概念的施設和言說，其自性是色還是非色？』慈氏回答：『不是，世尊。』『在圓成實性中，那空無我的自性，是色還是非色？』慈氏回答：『不是，世尊。』慈氏，因此，你應該這樣理解：遍計所執性決定是不存在的；依他起性，只有名言概念的施設和言說；圓成實性的空無我性，是真實存在的。我因此密意地說，它們不是二元對立的。』這樣理解色等法，就能解脫增益和損減的過失。在通達三自性（三種自性）之後，通過唯識性（唯識的性質）應該善於通達所知的相，進入其中就是通達和證悟。或者因此能夠順應通達。之後，就在順應唯識性的基礎上，通達和體入所修的六種波羅蜜多（六度）。因為勝義（殊勝的意義）的緣故，應該進一步證得清凈的意樂（清凈的意願和喜樂），應該進一步攝受欲（願望）和勝解（殊勝的理解），這被稱為意樂。這二者此時雖然沒有增加數量，但因為證得清凈的緣故，所以說是清凈的。之後，就在十地（菩薩修行的十個階段）中，由於對三學（戒定慧三學）的勤奮修習，由於三無數劫（極長的時間單位）的修習，應該使其圓滿。之後，那果位上的煩惱障（由煩惱產生的障礙）和所知障（由對所知對象的錯誤認識產生的障礙）永遠斷除，以及無垢無礙的一切智智（對一切事物無礙的智慧）應該進一步證得。像這樣辨明的次第方便，以及所需要的因，顯示了能夠順應大菩提性（偉大的覺悟的性質）。就像這樣所說的次第，只有十處不增不減。像這樣已經解釋了主論和隨論。因此應當知道，聲聞乘道（小乘道）就是佛乘道（大乘道）是不合理的。如果這樣，那麼其果位應該沒有差別。而且在一切聲聞乘中，從來沒有為菩薩們廣泛宣說佛道，也不允許佛

【English Translation】 English version: There is gain because there is indeed loss. Precisely because of this, one can skillfully avoid the faults of both addition and subtraction by, in relation to dependent origination (依他起性, paratantra-svabhava), adding the non-existent imputed nature (遍計所執性, parikalpita-svabhava), and subtracting the truly existent perfected nature (圓成實性, parinispanna-svabhava). As it is said in the Great Perfection of Wisdom Sutra (大般若波羅蜜多經): 'Maitreya (慈氏, the future Buddha), what do you think? In the imputed nature, which has no real existence, is it form or not form?' Maitreya replied, 'It is not, World-Honored One.' 'In the dependent nature, which only has designations, concepts, and speech, is its nature form or not form?' Maitreya replied, 'It is not, World-Honored One.' 'In the perfected nature, is that emptiness and selflessness form or not form?' Maitreya replied, 'It is not, World-Honored One.' Maitreya, therefore, you should know that the imputed nature is definitely non-existent; the dependent nature only has designations, concepts, and speech; and the emptiness and selflessness of the perfected nature is truly existent. I therefore secretly say that they are not two. Understanding phenomena such as form in this way liberates one from the faults of addition and subtraction. Having skillfully understood the three natures (三自性), one should skillfully understand the characteristics of what is knowable through the nature of consciousness-only (唯識性, vijnapti-matrata), and entering into it is understanding and realization. Or, because of this, one can accord with understanding. Subsequently, based on according with the nature of consciousness-only, one understands and embodies the six perfections (六波羅蜜多, paramitas) that are cultivated. Because of the ultimate meaning (勝義), one should further attain pure intention (意樂, ashaya), and should further embrace desire (欲, chanda) and superior understanding (勝解, adhimukti), which are called intention. Although these two do not increase in number at this time, they are said to be pure because of attaining purity. Subsequently, in the ten grounds (十地, bhumi) of a Bodhisattva, one should perfect them through diligent study of the three trainings (三學, tri-shiksha) and through cultivation over three countless eons (三無數劫, asamkhyeya-kalpa). Subsequently, the two obscurations (二障, dve avarane)—the obscuration of afflictions (煩惱障, kleshavarana) and the obscuration of knowledge (所知障, jneyavarana)—will be permanently severed, and one should further attain unobstructed and stainless all-knowing wisdom (一切智智, sarvajnata). The sequential methods and necessary causes that have been distinguished in this way show that they can accord with the nature of great enlightenment (大菩提性, maha-bodhi). Just like the sequence that has been spoken of, there are only ten places, neither increasing nor decreasing. In this way, the main treatise and the subsequent treatise have been explained. Therefore, it should be known that the path of the Hearers (聲聞乘道, shravakayana) is the path of the Buddha Vehicle (佛乘道, buddhayana) is unreasonable. If so, then their fruits should be no different. Moreover, in all Hearer Vehicles, there has never been a place where the Buddha Way was extensively taught to Bodhisattvas, nor is the Buddha

與聲聞無有差別。師資建立應無有故。由此說有二道差別。是故說此名攝大乘盡。其所有大乘綱要無別說故。

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。此引阿笈摩。證阿賴耶識名所知依。無始時者初際無故。界者因也。即種子也。是誰因種。謂一切法此唯雜染。非是清凈故。后當言多聞熏習所依。非阿賴耶識所攝。如阿賴耶識成種子。如理作意所攝。似法似義所起等。彼一切法等所依者。能任持故非因性故。能任持義。是所依義非因性義。所依能依性各異故。若不爾者。界聲已了無假依言。由此有諸趣及涅槃證得者。如抉擇處當廣分別。謂生雜染等那落迦等。若離阿賴耶識皆不得有等生等。雜染畢竟止息名為涅槃。若離阿賴耶識不應證得。

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。復引聖言所說。證阿賴耶識名阿賴耶。能攝藏諸法者。謂是所熏是習氣義。非如大等顯了法性。藏最勝中。阿賴耶識攝藏諸法亦復如是。為簡彼義。是故復言一切種子

【現代漢語翻譯】現代漢語譯本：與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）沒有差別。師資的建立應該是不存在的。由此說明存在兩種道路的差別。因此說這名為攝大乘的全部。它所有的大乘綱要沒有其他的說明的緣故。

《攝大乘論釋》所知依分第二之一

論曰：這裡最初且說所知依，即阿賴耶識（Ālayavijñāna，含藏一切種子識的根本識）。世尊在何處說阿賴耶識名為阿賴耶識？謂薄伽梵（Bhagavān，世尊）于《阿毗達磨大乘經》伽他（Gāthā，偈頌）中說：

『無始時來界，一切法等依，由此有諸趣，及涅槃證得。』

釋曰：此引用阿笈摩（Āgama，聖教）證明阿賴耶識名為所知依。『無始時』，指最初的邊際不存在。『界』，是因的意思，也就是種子。是誰的因種？指一切法，這裡僅指雜染法，不是清凈法。所以後面會說多聞熏習所依，不是阿賴耶識所攝。如阿賴耶識成為種子，如理作意所攝，類似法類似義所生起等等。『彼一切法等所依』，指能夠任持的緣故，不是因性的緣故。能夠任持的意義，是所依的意義，不是因性的意義。所依和能依的性質各自不同。如果不是這樣，『界』這個詞已經很清楚了，不需要再用『依』這個詞。『由此有諸趣及涅槃證得』，如《抉擇處》中將詳細分別。指產生雜染，如那落迦（Naraka，地獄）等。如果離開阿賴耶識，都不能有等生等。雜染徹底止息名為涅槃（Nirvāṇa，寂滅）。如果離開阿賴耶識，不應該證得。

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：再次引用聖言所說，證明阿賴耶識名為阿賴耶。『能攝藏諸法』，指是被熏習的，是習氣的意義。不像地大等顯了的法性。藏在最勝之中，阿賴耶識攝藏諸法也是這樣。爲了簡別那個意義，所以又說『一切種子』。

【English Translation】 English version: There is no difference from the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings). The establishment of the teacher-student relationship should be non-existent. Hence, it is explained that there are two different paths. Therefore, it is said that this is called the entirety of the Mahāyānasaṃgraha. All its essential principles of Mahāyāna have no other explanations.

Mahāyānasaṃgraha - Śāstra, Section Two on the Basis of What is Known, Part One

Treatise says: Here, initially, let us discuss the basis of what is known, which is the Ālayavijñāna (storehouse consciousness, the fundamental consciousness containing all seeds). Where did the World-Honored One say that the Ālayavijñāna is called Ālayavijñāna? It is said that the Bhagavan (World-Honored One) stated in the Gāthā (verse) of the Abhidharma Mahāyāna Sūtra:

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

Commentary says: This quotes the Āgama (scriptural authority) to prove that the Ālayavijñāna is called the basis of what is known. 'From beginningless time' means that the initial boundary does not exist. 'Realm' means cause, which is also seed. Whose cause-seed? It refers to all dharmas, here only referring to defiled dharmas, not pure dharmas. Therefore, it will be said later that the basis of learning through much hearing is not included in the Ālayavijñāna. Just as the Ālayavijñāna becomes a seed, included in appropriate attention, similar to the arising of dharma and meaning, and so on. 'The basis of all those dharmas' means that it can uphold, not because of its causal nature. The meaning of being able to uphold is the meaning of the basis, not the meaning of causal nature. The nature of the basis and the supported are different. If it were not so, the term 'realm' would already be clear, and there would be no need for the word 'basis'. 'From this, there are all destinies and the attainment of Nirvāṇa,' as will be extensively explained in the Determinations. It refers to the arising of defilements, such as Naraka (hell), and so on. If separated from the Ālayavijñāna, there cannot be arising, and so on. The complete cessation of defilements is called Nirvāṇa (extinction). If separated from the Ālayavijñāna, one should not attain it.

Treatise says: Immediately within this, it is said again in verse:

'Because it stores all dharmas, the consciousness of all seeds, Therefore, it is called Ālayavijñāna, the Victorious One reveals.'

Commentary says: Again, quoting the words spoken by the Holy One, to prove that the Ālayavijñāna is called Ālayavijñāna. 'Able to store all dharmas' means that it is what is perfumed, it is the meaning of habitual energy. It is not like the manifest nature of earth and so on. Stored in the most excellent, the Ālayavijñāna stores all dharmas in the same way. In order to distinguish that meaning, it is said again 'all seeds'.

識。與一切種子俱生俱滅故。阿賴耶識與諸轉識互為緣故。展轉攝藏。是故說名阿賴耶識。非如最勝即顯了性。顯自簡劣故。復說言勝者我開示。即大菩薩有堪能故名為勝者。為彼開示非余劣者。

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。是故說名阿賴耶識。或諸有情攝藏此識。為自我故。是故說名阿賴耶識。

釋曰。一切有生者謂諸有為。雜染品法者。簡清凈法。非清凈法是雜染性。一切雜染庫藏所治。種子體性之所攝藏。能治彼故非互相違。為因果性。是正道理然得為所依。若處有所治亦有能治故。於此攝藏者。顯能持習氣。由非唯習氣名阿賴耶識。要能持習氣如彼說意識。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。復引余教所說異名。開示建立阿賴耶識。令極顯了。言甚深者。世聰睿者所有覺慧難窮底故。言甚細者。諸聲聞等難了知故。是故不為諸聲聞等開示此識。彼不求微細一切智智故。一切種子如瀑流者。剎那展轉相續不斷。如水瀑流。我于

【現代漢語翻譯】現代漢語譯本：識（Vijnana）。因為它與一切種子（bija）同時生起同時滅去。阿賴耶識（Alaya-vijnana）與諸轉識（pravrtti-vijnana）互為因緣。輾轉攝藏。所以叫做阿賴耶識。它不像自在天（Mahesvara）那樣是顯了的自性。爲了顯示它與自在天的差別，所以又說『勝者我開示』。因為只有大菩薩才有能力理解，所以稱為勝者。為他們開示，而不是為其他能力差的人開示。

論曰：像這樣，姑且引用阿笈摩（Agama，聖教）來證明。又是什麼緣故，這個識被稱為阿賴耶識呢？因為一切有生的雜染品法，都攝藏於此識中，作為果的自性。又因為這個識將它們攝藏，作為因的自性。所以叫做阿賴耶識。或者因為諸有情（sattva）攝藏此識，作為自我。所以叫做阿賴耶識。

釋曰：一切有生，指的是諸有為法（samskrta-dharma）。雜染品法，是與清凈法（anasrava-dharma）相對而言的。不是清凈的法就是雜染的。一切雜染的庫藏所治理，種子體性所攝藏。能治理它們，所以不是互相違背的。作為因果的自性，這是正確的道理，因此可以作為所依。如果某個地方有被治理的，也有能治理的。於此攝藏，顯示了能持有習氣（vasana）。因為不僅僅是習氣叫做阿賴耶識，還要能持有習氣，就像前面所說的意識（manovijnana）。或者諸有情攝藏此識作為自我，是執取的意思。

論曰：再次，這個識也叫做阿陀那識（Adana-vijnana）。關於阿陀那識，阿笈摩中，如《解深密經》（Samdhinirmocana Sutra）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：再次引用其他教典所說的不同名稱，開示建立阿賴耶識，使它更加顯明。甚深，是因為世間聰明人的覺慧難以窮盡它的底蘊。甚細，是因為諸聲聞（sravaka）等難以瞭解。所以不為諸聲聞等開示此識。因為他們不追求微細的一切智智（sarvakarajnana）。一切種子如瀑流，是指剎那間輾轉相續不斷，像水的瀑布一樣。我于...

【English Translation】 English version: Vijnana (consciousness). Because it arises and ceases simultaneously with all seeds (bija). The Alaya-vijnana (storehouse consciousness) and the pravrtti-vijnana (evolving consciousness) are mutually causal. They reciprocally store each other. Therefore, it is called Alaya-vijnana. It is not like Mahesvara (the Great Lord), which is a manifest nature. To show its difference from Mahesvara, it is also said, 'I reveal to the superior ones.' Because only great Bodhisattvas have the capacity to understand, they are called superior ones. It is revealed to them, not to others of lesser capacity.

Treatise: Thus, let us provisionally cite the Agama (sacred teachings) as proof. And for what reason is this consciousness called Alaya-vijnana? Because all arising, defiled dharmas (phenomena) are stored in this consciousness as the nature of the result. Also, because this consciousness stores them as the nature of the cause. Therefore, it is called Alaya-vijnana. Or because sentient beings (sattva) store this consciousness as the self. Therefore, it is called Alaya-vijnana.

Explanation: 'All arising' refers to all samskrta-dharma (conditioned phenomena). 'Defiled dharmas' are in contrast to anasrava-dharma (undefiled phenomena). What is not undefiled is defiled. All defiled things are governed by the storehouse, stored by the nature of the seeds. Being able to govern them, they are not mutually contradictory. As the nature of cause and effect, this is the correct principle, and therefore it can be relied upon. If there is something governed in a place, there is also something that governs. 'Stored in this' shows the ability to hold habits (vasana). Because it is not only habits that are called Alaya-vijnana, but also the ability to hold habits, like the previously mentioned manovijnana (mind consciousness). Or sentient beings store this consciousness as the self, which means grasping.

Treatise: Furthermore, this consciousness is also called Adana-vijnana (grasping consciousness). Regarding Adana-vijnana, in the Samdhinirmocana Sutra (Explication of the Profound Meaning Sutra) it is said:

The Adana-vijnana is very deep and subtle, all seeds are like a waterfall, I do not reveal it to the foolish, for fear they will discriminate and grasp it as the self.

Explanation: Again, different names mentioned in other teachings are cited to reveal and establish the Alaya-vijnana, making it even clearer. 'Very deep' is because the wisdom of the world's intelligent people is difficult to fathom its depths. 'Very subtle' is because sravakas (hearers) and others find it difficult to understand. Therefore, this consciousness is not revealed to sravakas and others. Because they do not seek the subtle sarvakarajnana (all-knowing wisdom). 'All seeds are like a waterfall' refers to the continuous succession of moments, like a waterfall of water. I to...

凡愚不開演者。懷我見者不為開示。恐彼分別計執為我。何容彼類分別計執窮生死際。行相一類無改易故。

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。執受一切有色根故。等者顯聲轉因以能執受。一切眼等有色諸根。安危共同盡壽隨轉。是故說名阿陀那識。若不爾者應如死身即便失壞。一切自體取所依故。等者謂是一切。若一若多。所有自體取所依性。若色等根未已生起。若無色界自體生起名為相續。攝受彼故名正結生。受彼生故。精血合故。非無阿賴耶識而有執受一期自體。譬如室宅院攝光明。是一期自體習氣所熏故。

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。復引余教安立異名。令此堅固。第二染污意者。由四煩惱薩迦耶見等所染污故。此中薩迦耶見

【現代漢語翻譯】現代漢語譯本：凡夫和愚昧之人不應為此開演，懷有我見之人不應為其開示。因為恐怕他們會分別計執，認為這是『我』。怎麼能容許這類人分別計執，在生死輪迴中無盡地流轉呢？他們的行相始終如一，不會改變。

論曰：為什麼這個識也被稱為阿陀那識（Ādāna-vijñāna，執持識）呢？因為它執持一切有色根，並且是一切自體（自身）被執取的所依。為什麼這樣說呢？因為有色諸根，由此識的執持，才不會失壞，能夠終其一生隨之運轉。又在相續（生命流）開始結生時，它執取那個生，執持自體。所以這個識也被稱為阿陀那識。

釋曰：『執受一切有色根故』等，是爲了顯明阿陀那識能夠執持一切眼等有色諸根，使它們的安危與共，終其一生隨之運轉，所以才被稱為阿陀那識。如果不是這樣，就應該像死去的身體一樣，立刻失壞。『一切自體取所依故』等，是指一切，無論是一個還是多個，所有自體被執取的所依之性。無論是色等根尚未生起，還是沒有**自體生起，都名為相續。阿陀那識攝受它們，所以名為正結生，接受那個生。精血結合，如果沒有阿賴耶識（Ālaya-vijñāna，藏識）的執持，就不會有一期自體（一生的自身）。譬如房屋庭院攝取光明，這是一期自體被習氣所薰染的緣故。

論曰：這個識也叫做『心』。如世尊所說，『心、意、識』三種。這裡所說的『意』有兩種：第一種是作為等無間緣（無間斷的因緣）的所依止性，無間滅的識能夠作為意識產生的依止。第二種是染污意（kliṣṭa-manas），它與四種煩惱恒常相應：一是薩迦耶見（satkāya-dṛṣṭi，有身見），二是我慢（ātma-māna），三是我愛（ātma-sneha），四是無明（avidyā）。這也就是識的雜染所依之識。又由於第一種依止而生，第二種雜染了別境的意義，以及等無間義，思量義，『意』就成了兩種。

釋曰：『此亦名心者』，是爲了再次引用其他的教義，安立不同的名稱，使這個道理更加堅固。『第二染污意者』，是因為被四種煩惱，即薩迦耶見等所染污的緣故。此中薩迦耶見（有身見）...

【English Translation】 English version: Ordinary and ignorant people should not expound on this, and those who hold onto self-views should not explain it. This is because they might discriminate and cling, thinking it is 'self'. How can we allow such people to discriminate and cling, endlessly transmigrating in the cycle of birth and death? Their behavior remains the same, without change.

Treatise: Why is this consciousness also called Ādāna-vijñāna (clinging consciousness)? Because it clings to all colored roots and is the basis upon which all self (self-nature) is grasped. Why is this so? Because the colored roots, through the clinging of this consciousness, are not destroyed and can continue to function throughout life. Also, at the time of initial rebirth in the continuum (life stream), it grasps that birth, clinging to the self. Therefore, this consciousness is also called Ādāna-vijñāna.

Explanation: 'Because it clings to all colored roots,' etc., is to clarify that Ādāna-vijñāna can cling to all colored roots such as the eyes, so that their safety and danger are shared, and they continue to function throughout life. That is why it is called Ādāna-vijñāna. If it were not so, it should be destroyed immediately like a dead body. 'Because it is the basis upon which all self is grasped,' etc., refers to all, whether one or many, the nature of all self being grasped. Whether the roots such as color have not yet arisen, or there is no **self arising, it is called continuum. Ādāna-vijñāna embraces them, so it is called initial rebirth, accepting that birth. The combination of sperm and blood, without the clinging of Ālaya-vijñāna (store consciousness), there would be no self for a lifetime (one life's self). It is like a house and courtyard receiving light, which is because a lifetime's self is perfumed by habitual tendencies.

Treatise: This consciousness is also called 'mind'. As the World Honored One said, there are three: 'mind, thought, and consciousness'. The 'thought' here has two types: the first is the nature of being the basis for the immediately preceding condition (uninterrupted condition), the consciousness that ceases without interruption can serve as the basis for the arising of consciousness. The second is the defiled thought (kliṣṭa-manas), which is constantly associated with four afflictions: one is satkāya-dṛṣṭi (view of a real self), two is ātma-māna (self-conceit), three is ātma-sneha (self-love), and four is avidyā (ignorance). This is the consciousness upon which the defilement of consciousness relies. Also, because of the arising from the first basis, the meaning of the second defiled discriminating object, as well as the meaning of uninterruptedness, and the meaning of deliberation, 'thought' becomes two types.

Explanation: 'This is also called mind' is to again cite other teachings, establishing different names, making this principle more firm. 'The second defiled thought' is because it is defiled by the four afflictions, namely satkāya-dṛṣṭi, etc. Among these, satkāya-dṛṣṭi (view of a real self)...

者。謂堅執著我我所性。由此勢力而起我慢。恃我我所而自高舉。此二有故便起我貪。說名我愛。此三皆用無明為因。言無明者即是無智。明所治故。此即是識雜染所依。于定不定善等位中。皆不相違恒現行故。其如何等。謂善心時亦執我故。由第一依生者。由等無間滅意故。由第二雜染者。由四煩惱相應意故。以計我等能作雜染。了別境義故者。是能取境似境現義。此釋識名等。無間義故思量義故意成二種者。此釋意名。若離訓釋聲義道理。終不能令他得解了。

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　無想主應無　　我執轉成過　我執恒隨逐　　一切種無有　離染意無有

【現代漢語翻譯】現代漢語譯本這些是指那些強烈執著于『我』（ātman，靈魂、真我）和『我所』（ātmiya，屬於我的事物）的性質的人。由於這種執著的勢力，他們會產生我慢（māna，驕傲、自大），依仗『我』和『我所』而自高自大。因為這兩種執著的存在，就會產生我貪（ātmataṇhā，對自我的貪愛），這被稱為我愛。這三者都以無明（avidyā，無知、愚昧）為因。所謂無明，就是沒有智慧，因為它被光明（智慧）所破除。這就是識（vijñāna，意識）的雜染所依賴的基礎。在確定或不確定的善等狀態中，它都不會相違背，而是恒常顯現。它是如何運作的呢？即使在善心生起時，也會執著于『我』。由第一種依賴而生起，是因為等無間滅意（samanantaranirodha-manas，緊隨前念滅去的意）的緣故。由第二種雜染而生起，是因為與四種煩惱（kleśa，貪、嗔、癡、慢）相應的意的緣故。因為計度『我』等能造成雜染，所以了別境義（viṣaya，對像、境界）的意思是，能夠取境，並且使境相顯現。這是解釋識的名字，以及等無間義（samanantara，無間、緊隨）的緣故。思量義（manana，思量、思考）是解釋意的名字。成就兩種作用，這是解釋意的名字。如果脫離了訓釋聲音和意義的道理，最終不能使他人理解。

論曰：再次，如何得知有染污意（kliṣṭa-manas，染污的意）呢？如果此染污意不存在，那麼不共無明（asaṃskṛta-avidyā，不共的無明）就不會存在，因為這樣會造成過失。而且，五同法（pañca-sādhāraṇa-dharmāḥ，五種共通的法）也不會存在，因為這樣會造成過失。為什麼這樣說呢？因為五識身（pañca vijñāna-kāyāḥ，眼識、耳識、鼻識、舌識、身識）必定有眼等俱有依（sahabhū-āśraya，共同存在的所依）。而且，訓釋詞（nirvacana，解釋詞語）也不會存在，因為這樣會造成過失。而且，無想定（asaṃjñā-samāpatti，無想定）與滅盡定（nirodha-samāpatti，滅盡定）的差別就沒有了，因為這樣會造成過失。所謂無想定是由染污意所顯現，而不是滅盡定。如果不是這樣，這兩種禪定就應該沒有差別了。而且，在無想天（asaṃjñā-deva，無想天的天人）一期生命中，應該沒有染污，因為這樣會造成過失。在其中如果沒有我執（ātma-graha，對自我的執著）和我慢。而且，一切時我執現行，是可以被觀察到的。所謂在善、不善、無記心中，如果不是這樣，只有不善心與我執相應，所以有『我』和『我所』的煩惱現行，而不是善心和無記心。因此，如果建立俱有現行（sahabhū-vartamāna，共同存在的現行），而不是相應現行（saṃprayukta-vartamāna，相應的現行），就不會有這些過失。其中的頌文說：

若不共無明，及與五同法，訓詞二定別，無皆成過失。無想主應無，我執轉成過，我執恒隨逐，一切種無有，離染意無有。

【English Translation】 English version These refer to those who strongly adhere to the nature of 'I' (ātman, soul, true self) and 'mine' (ātmiya, things belonging to me). Due to the power of this adherence, they generate pride (māna, arrogance, conceit), relying on 'I' and 'mine' to elevate themselves. Because of the existence of these two attachments, self-greed (ātmataṇhā, craving for self) arises, which is called self-love. All three of these have ignorance (avidyā, unknowing, delusion) as their cause. What is called ignorance is the absence of wisdom, because it is overcome by light (wisdom). This is the basis upon which the defilements of consciousness (vijñāna, awareness) depend. In states of certainty or uncertainty, good, etc., it does not contradict, but constantly manifests. How does it operate? Even when wholesome thoughts arise, there is attachment to 'I'. It arises from the first dependence because of the immediately preceding cessation of mind (samanantaranirodha-manas). It arises from the second defilement because of the mind associated with the four afflictions (kleśa, greed, hatred, delusion, pride). Because it calculates that 'I' and others can cause defilement, the meaning of distinguishing objects (viṣaya, object, realm) is that it can grasp objects and cause the appearance of object-like phenomena. This explains the name of consciousness and the meaning of immediate succession (samanantara, without interval, immediately following). The meaning of thinking (manana, thinking, pondering) explains the name of mind. Accomplishing two functions explains the name of mind. If one deviates from the principles of explaining sounds and meanings, one will ultimately fail to make others understand.

Furthermore, how can one know that there is a defiled mind (kliṣṭa-manas, defiled mind)? If this defiled mind did not exist, then non-common ignorance (asaṃskṛta-avidyā, unconditioned ignorance) would not exist, because this would lead to a fault. Moreover, the five common dharmas (pañca-sādhāraṇa-dharmāḥ, five common qualities) would also not exist, because this would lead to a fault. Why is this so? Because the five aggregates of consciousness (pañca vijñāna-kāyāḥ, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) must have co-existent bases such as the eye (sahabhū-āśraya, co-existing support). Furthermore, explanatory terms (nirvacana, explanation of words) would not exist, because this would lead to a fault. Moreover, the difference between the non-perceptive samādhi (asaṃjñā-samāpatti, non-perceptive samādhi) and the cessation samādhi (nirodha-samāpatti, cessation samādhi) would not exist, because this would lead to a fault. The non-perceptive samādhi is manifested by the defiled mind, not the cessation samādhi. If this were not the case, these two samādhis should have no difference. Moreover, in the life span of beings in the realm of non-perception (asaṃjñā-deva, gods of the realm of non-perception), there should be no defilement, because this would lead to a fault. Within it, there would be no self-grasping (ātma-graha, grasping at self) and no pride. Moreover, self-grasping is constantly present and can be observed. That is, in wholesome, unwholesome, and neutral minds, if this were not the case, only the unwholesome mind would be associated with self-grasping, so the afflictions of 'I' and 'mine' would be present, but not in wholesome and neutral minds. Therefore, if one establishes co-existent presence (sahabhū-vartamāna, co-existing presence) rather than associated presence (saṃprayukta-vartamāna, associated presence), these faults would not occur. The verse within it says:

If non-common ignorance, and the five common dharmas, explanatory terms, and the distinction between the two samādhis, do not exist, all would lead to faults. The lord of non-perception should be without, self-grasping would turn into a fault, self-grasping constantly follows, all types would be without, without the defiled mind.

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。為引正理成染污意故。復略舉直說伽他。謂此若無不共無明不得有等。若不說有染污意者。則不得有不共無明。不共無明當說其相。謂能障礙真智生愚。此於五識無容說有。是處無有能對治故。若處有能治。此處有所治。非五識中有彼能治。於此見道不生起故。非於不染意識中有。由彼此應成染性故。亦非染污意識中有。與余煩惱共相應時。不共無明名不成故。若立意識由彼煩惱成染污者。即應畢竟成染污性。諸施等心應不成善。彼煩惱相恒相應故。若復有說善心俱轉有彼煩惱。是即一向與彼相應。余不得有。此染意識引生對治不應道理。若有說言染污意俱有別善心。能引對治能治生故。所治即滅應正道理。若爾所立不共無明亦不成就。與身見等所餘煩惱恒相應故。汝難不平非我說彼。與余煩惱不相應故名為不共。然說彼惑余處所無故名不共。譬如十八不共佛法。前說與余煩惱相應名不成者。觀他所立顯彼過故。又五同法亦不得有成過失者。此

【現代漢語翻譯】現代漢語譯本　　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（與生俱來的無明）

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（止觀）所攝藏故。此意一切時微細隨逐故。

釋曰。為引正理成染污意故。復略舉直說伽他。謂此若無不共無明不得有等。若不說有染污意者。則不得有不共無明。不共無明當說其相。謂能障礙真智生愚。此於五識無容說有。是處無有能對治故。若處有能治。此處有所治。非五識中有彼能治。於此見道不生起故。非於不染意識中有。由彼此應成染性故。亦非染污意識中有。與余煩惱共相應時。不共無明名不成故。若立意識由彼煩惱成染污者。即應畢竟成染污性。諸施等心應不成善。彼煩惱相恒相應故。若復有說善心俱轉有彼煩惱。是即一向與彼相應。余不得有。此染意識引生對治不應道理。若有說言染污意俱有別善心。能引對治能治生故。所治即滅應正道理。若爾所立不共無明亦不成就。與身見等所餘煩惱恒相應故。汝難不平非我說彼。與余煩惱不相應故名為不共。然說彼惑余處所無故名不共。譬如十八不共佛法。前說與余煩惱相應名不成者。觀他所立顯彼過故。又五同法亦不得有成過失者。此

【English Translation】 English version Two or three contradict each other, Without this in all places, self-grasping should not exist. The true meaning of mind should arise, constantly creating obstacles, Always acting together, called innate ignorance (俱行一切分謂不共無明).

Because this mind is defiled, it is of the 'covered, unspecified' nature. It is constantly associated with the four afflictions. Like the afflictions bound to the realms of form and formlessness, they are included in its 'covered, unspecified' nature. The bonds of form and formlessness are contained by 'Shamatha' (奢摩他, calm abiding). This mind subtly follows at all times.

Explanation: To introduce correct reasoning to establish the defiled mind, the 'Gatha' (伽他, verse) is briefly cited directly. It means that if this innate ignorance does not exist, then there cannot be, and so on. If it is not said that there is a defiled mind, then there cannot be innate ignorance. The characteristics of innate ignorance should be explained, namely, it can obstruct the arising of true wisdom and cause ignorance. This cannot be said to exist in the five consciousnesses because there is no antidote in that place. If there is a cure, there is something to be cured. There is no cure in the five consciousnesses because the path of seeing does not arise there. It is not in the undefiled consciousness because they should become defiled. It is also not in the defiled consciousness because the name 'innate ignorance' is not established when it is associated with other afflictions. If the consciousness is established as defiled by those afflictions, then it should ultimately become defiled. Acts of generosity and so on should not become virtuous because those afflictions are constantly associated with them. If it is said that those afflictions occur together with virtuous thoughts, then they are always associated with them, and nothing else can exist. It is not reasonable for this defiled consciousness to generate an antidote. If someone says that there is a separate virtuous thought together with the defiled mind, which can lead to an antidote and cause a cure to arise, then the cured should be extinguished, which should be correct. If so, the established innate ignorance is also not accomplished because it is constantly associated with the remaining afflictions such as the view of self. Your difficulty is unfair; I did not say that. It is called 'innate' because it is not associated with other afflictions. However, it is called 'innate' because that delusion does not exist elsewhere, like the eighteen unshared qualities of a Buddha (十八不共佛法). The previous statement that association with other afflictions does not establish the name is to show their faults by observing what others have established. Furthermore, the five common dharmas cannot exist, resulting in faults. This.

破唯立從六二緣六識轉義。眼等五識與彼意識有同法性。謂從二緣而得生起。彼染污意若無有者與此相違。所謂俱生增上緣依無別有故。又眼等識各具二緣皆是識性。如是識性並有眼等俱轉別依。唯增上緣非因緣等。此為能喻。意識亦爾。應有如是差別所依。阿賴耶識雖是意識俱生所依。然不應立為此別依。是共依故。因緣性故。經部所立。色為意識俱生別依。此不成就不應道理。以就思擇隨念分別。應一切時無分別故。由此道理餘部所立。胸中色物意識別依。亦不成就。如所說過恒隨逐故。譬如依止色根諸識。如是難通應廣抉擇又訓釋詞亦不得有成過失者。如前所說訓釋意名依思量性。若不立有染污意者。此何所依六識已謝不應成意。體滅無故。又無想定與滅盡定差別無有成過失者。若有定立有染污意。此有此無在凡相續。在聖相續。如其次第二定差別道理成就。若不爾者。俱想受滅等有識行應無差別。不可說在第四靜慮。在第一有地差別故。出離靜住欲差別故。二定差別。由二自相無差別故。心及心法俱滅何異。今此抉擇。對經部師少相近故。彼部所立。不相應行非實物有。何得二定實有差別。又無想天一期生中。無我執轉應成過失。言無想者。謂若生在無想天中。心心法滅。初續生時有彼暫起。從此已后相續隨

【現代漢語翻譯】現代漢語譯本破唯識宗從六二緣生起六識的觀點。眼識等前五識與意識具有相同的法性，即都從兩種緣而生起。如果不存在染污意（Klista-manas，第七識，末那識），則與此相違，因為俱生增上緣沒有其他的所依。此外，眼識等各自具有兩種緣，並且都是識的自性。這種識的自性與眼等同時生起，具有不同的所依，僅僅是增上緣，而不是因緣等。這可以作為一個比喻。意識也應如此，應該有這樣的差別所依。阿賴耶識（Alaya-vijnana，第八識，藏識）雖然是意識俱生的所依，但不應被認為是意識的特別所依，因為它是共同的所依，並且具有因緣的性質。經部（Sautrantika）所主張的色法是意識俱生的特別所依，這是不成立的，不應道理，因為如果按照思擇、隨念、分別，應該一切時都沒有分別。由於這個道理，其他部派所主張的胸中色物是意識的特別所依，也是不成立的，因為如前所述，它是恒常隨逐的。譬如，諸識依止色根。這樣的難題應該廣泛地抉擇。此外，訓釋詞語也不應該有成立過失的情況。如前所述，訓釋『意』這個名稱是依于思量的性質。如果不建立染污意，那麼這個『意』依于什麼呢？前六識已經滅謝，不應該成為『意』，因為它們的體性已經滅盡。此外，無想定（Asanjnasamapatti）與滅盡定（Nirodhasamapatti）的差別也會出現無法成立的過失。如果確定存在染污意，那麼此有彼無，分別存在於凡夫的相續和聖者的相續中，這樣第二種禪定差別的道理才能成立。如果不是這樣，那麼想受都滅盡等有識的行，應該沒有差別。不能說在第四禪定和第一有地有差別，因為出離靜住的慾望有差別，這兩種禪定的差別，由於兩種自相沒有差別。心和心法都滅盡，有什麼不同呢？現在對此進行抉擇，因為與經部師的觀點比較接近。他們所主張的不相應行不是真實存在的，那麼兩種禪定怎麼會有真實的差別呢？此外，在無想天（Asanjnasattvas）一期生命中，沒有我執的轉動，應該會成為過失。所謂『無想』，是指如果生在無想天中，心和心法都滅盡。最初續生的時候，有它們暫時的生起，從此以後相續隨滅。

【English Translation】 English version Refuting the Vijnanavada (Yogacara) school's view of the six consciousnesses arising from six sense bases and two conditions. The five sense consciousnesses, such as eye consciousness, share the same Dharma-nature with the mind consciousness (Mano-vijnana, the sixth consciousness), namely, they arise from two conditions. If the Klista-manas (the seventh consciousness, defiled mind) does not exist, it contradicts this, because the co-arisen conditioning cause has no other basis. Furthermore, each of the eye consciousnesses, etc., possesses two conditions and is of the nature of consciousness. This nature of consciousness arises simultaneously with the eye, etc., and has different bases, being merely a dominant condition (Adhipati-pratyaya) and not a causal condition (Hetu-pratyaya), etc. This can serve as an analogy. The mind consciousness should also be like this, having such a different basis. Although the Alaya-vijnana (the eighth consciousness, storehouse consciousness) is the co-arisen basis of the mind consciousness, it should not be established as the special basis of the mind consciousness, because it is a common basis and has the nature of a causal condition. The Sautrantika school's assertion that form (Rupa) is the special co-arisen basis of the mind consciousness is untenable and unreasonable, because if based on reflection, recollection, and discrimination, there should be no discrimination at all times. Due to this reason, the assertion by other schools that the physical object in the chest is the special basis of the mind consciousness is also untenable, because, as mentioned earlier, it constantly accompanies it. For example, the consciousnesses rely on the sense organs. Such difficulties should be extensively investigated. Furthermore, the explanation of terms should not have the fault of establishing a contradiction. As mentioned earlier, the explanation of the name 'mind' (Manas) is based on the nature of thinking. If the defiled mind is not established, then what does this 'mind' rely on? The previous six consciousnesses have ceased, and they should not become 'mind' because their nature has been extinguished. Furthermore, the difference between the Asanjnasamapatti (cessation of perception) and the Nirodhasamapatti (cessation of feeling and perception) would have the fault of being unestablished. If the defiled mind is definitely established, then its presence or absence exists respectively in the continuum of ordinary beings and the continuum of noble beings, so that the reason for the difference between the two samadhis can be established. If not, then the cessation of feeling and perception, etc., and the activities of consciousness should have no difference. It cannot be said that there is a difference in the fourth Dhyana (meditative absorption) and the first realm of existence (Arupadhatu), because the desire to leave stillness and abide has a difference. The difference between the two samadhis is because the two self-characteristics have no difference. What is the difference if both mind and mental factors are extinguished? Now, this is being investigated because it is closer to the view of the Sautrantika teachers. Their assertion that non-associated formations (Citta-viprayukta-samskara) are not truly existent, then how can the two samadhis have a real difference? Furthermore, in the one lifetime in the Asanjnasattvas (realm of non-perception), the turning of self-grasping should become a fault. The so-called 'non-perception' means that if one is born in the realm of non-perception, both mind and mental factors are extinguished. At the initial moment of rebirth, there is a temporary arising of them, and from then on, the continuum follows extinction.

轉。若不許彼有染污意。一期生中應無我執。曾不見有具煩惱者。一期生中都無我執。又諸聖賢同訶厭故。非生剎那現起意識。我執所依為勢引故。名有我執未永斷故。如有癇等應正道理。我執所依俱謝滅故。勢引亦無餘所依故。不應道理。我執習氣在身相續。亦不應理。色法受熏不應理故。無堪能故。又經部師不說唯色名為心法。等無間緣此所無故。心及心法四緣定故。若說別有常俱起心。我執所依此無過失。又一切時我執隨逐不應道理。謂若不說有染污意。於一切時義不符順。施等善位亦有我執。常所隨逐自謂我能修行施等。非離無明我執隨逐。非離依止而有無明。是心法故。此所依止離染污意定無所有。非即善心是無明依。應正道理如說。

如是染污意　　是識之所依　此未滅識縛　　終不得解脫

無有二者。謂不共無明及與五同法。三成相違者。謂訓釋詞二定差別。無想天生我執隨逐。如是三種皆成相違。前已略舉不共無明。今為廣釋故說真義。心當生等。謂能障礙真實義見。彼若現有此不生故。俱行一切分者。是善不善無記位中。常隨轉義。

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可得者

【現代漢語翻譯】現代漢語譯本：如果他們不允許有染污意（Klista-manas，被染污的意），那麼在一期生命中就不應該有我執（Atma-graha，對自我的執著）。但我們從未見過有煩惱的人在一期生命中完全沒有我執。而且，諸位聖賢都共同呵斥厭惡我執，所以，在生命剎那生起時，現起的意識並非我執的所依。因為我執所依賴的是一種潛在的力量所引導，所以才說有我執，因為我執還沒有被永遠斷除。如同癲癇等疾病一樣，這才是正確的道理。如果我執所依賴的都已消逝滅盡，潛在的力量也因為沒有了其餘的所依而消失，那就不合道理了。我執的習氣在身相續，也不合道理，因為色法（Rupa，物質現象）接受薰染是不合道理的，因為它沒有這種能力。而且，經部師（Sautrantika，佛教的一個學派）並不認為只有色法才能被稱為心法（Citta-dharma，心理現象），因為等無間緣（Samanantara-pratyaya，緊鄰的因緣）在這裡是不存在的。心和心法四緣是確定的。如果說另外有一種常時俱起的心，作為我執的所依，那麼就沒有過失了。而且，一切時候我執都隨逐，這也不合道理。如果說沒有染污意，那麼在一切時候義理上都不能順應。在佈施等善行的時候也有我執，常常伴隨著，自己認為我能修行佈施等。不能離開無明（Avidya，對實相的無知）而有我執的隨逐，也不能離開所依止而有無明，因為無明是心法。這個無明的所依止，離開染污意，必定是不存在的。不能說善心就是無明的所依，這才是正確的道理，正如經文所說：『如此染污意，是識之所依，此未滅識縛，終不得解脫。』沒有兩種情況相符。所謂不共無明（Asadharana-avidya，獨特的無明）以及與五種同法（Samana-dharma，共同的法）相符。三種情況構成相違，即訓釋詞（Lakshana，定義）和兩種確定的差別（Visesa，特性）。無想天（Asanjnika-deva，無想天的天神）中生起我執隨逐。這三種情況都構成相違。前面已經簡略地提到了不共無明，現在爲了廣泛地解釋，所以說出真實的含義。心當生等，是指能夠障礙真實義見的。如果這種障礙存在，那麼真實的智慧就不會產生。俱行一切分，是指在善、不善、無記（Avyakrta，非善非惡）的狀態中，常常隨之運轉的含義。論曰：心體第三，如果離開阿賴耶識（Alaya-vijnana，阿賴耶識）就沒有別的可以得到，所以成就阿賴耶識作為心體。由此作為種子，意（Manas，末那識）和識（Vijnana，六識）才能運轉。釋曰：心體第三，如果離開阿賴耶識就沒有別的可以得到。

【English Translation】 English version: If they do not allow for a Klista-manas (defiled mind), then there should be no Atma-graha (self-grasping) in a single lifetime. But we have never seen someone with afflictions who has no self-grasping at all in a single lifetime. Moreover, all the noble ones jointly rebuke and detest self-grasping, so the consciousness that arises at the moment of birth is not the basis of self-grasping. Because what self-grasping relies on is guided by a potential force, it is said that there is self-grasping, because self-grasping has not been permanently eliminated. Just like epilepsy and other diseases, this is the correct reasoning. If what self-grasping relies on has all vanished and ceased, and the potential force has also disappeared because there is no other basis, then it is not reasonable. The habitual tendencies of self-grasping continuing in the body is also not reasonable, because it is not reasonable for Rupa (material phenomena) to be influenced, because it does not have this ability. Moreover, the Sautrantikas (a Buddhist school) do not say that only Rupa can be called Citta-dharma (mental phenomena), because Samanantara-pratyaya (immediately preceding condition) does not exist here. The four conditions of mind and mental phenomena are certain. If it is said that there is another mind that always arises together, as the basis of self-grasping, then there is no fault. Moreover, it is not reasonable that self-grasping always accompanies everything. If it is said that there is no defiled mind, then it cannot be consistent with reason at all times. There is also self-grasping in meritorious actions such as giving, often accompanying, thinking that 'I' am able to practice giving, etc. Self-grasping does not accompany without Avidya (ignorance of reality), and there is no Avidya without a basis, because Avidya is a mental phenomenon. This basis of Avidya, apart from the defiled mind, certainly does not exist. It cannot be said that the meritorious mind is the basis of Avidya, this is the correct reasoning, as the sutra says: 『Thus, the defiled mind is the basis of consciousness; if this is not extinguished, the bonds of consciousness will never be liberated.』 There are no two that are in accordance. So-called Asadharana-avidya (unique ignorance) and in accordance with the five Samana-dharma (common dharmas). Three situations constitute contradiction, namely Lakshana (definition) and two certain Visesa (characteristics). Self-grasping arises and accompanies in the Asanjnika-deva (realm of non-perception). These three situations all constitute contradiction. The Asadharana-avidya has already been briefly mentioned earlier, and now, in order to explain it extensively, the true meaning is stated. 'Mind to be born, etc.' refers to that which can obstruct the seeing of true meaning. If this obstruction exists, then true wisdom will not arise. 'Accompanying all parts' refers to the meaning of constantly revolving in the states of meritorious, demeritorious, and Avyakrta (neutral). The Treatise says: The third aspect of mind, if there is nothing else to be obtained apart from the Alaya-vijnana (storehouse consciousness), then the Alaya-vijnana is established as the essence of mind. From this, as a seed, Manas (mind) and Vijnana (consciousness) can operate. The Explanation says: The third aspect of mind, if there is nothing else to be obtained apart from the Alaya-vijnana.

。謂如意聲說染污意。無間滅意識聲則說六種轉識。如是心聲離彼二種無體可得。非無有體而有能詮。亦非異門意識二聲。所詮異故。此中體聲意取所詮。是故成就阿賴耶識等者。顯阿賴耶識是心聲所詮道理決定。

論曰。何因緣故亦說名心。由種種法熏習種子所積集故。

釋曰。由種種法者。謂由種種品類轉識。所攝諸法熏習種子者。謂所熏成功能差別。所積集者。謂雜種類積集其中。故者即是門義依義。此則顯示心聲轉因。

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。由此深細境所攝故者。此顯阿賴耶識亦是深細亦所知境。由深細故於諸聲聞不為宣說。彼是粗淺所知境攝。所應化故深細境智。于彼無恩。由諸聲聞不於一切境智處轉者。此則顯彼無有功能。悕愿處相。是故於彼雖離此說等者。謂于聲聞雖離為說阿賴耶識。但由粗淺色等境界。苦集等性無常等行。正觀察時。便能永斷一切煩惱。彼為此義依世尊所。勤修梵行。言粗淺者。謂諸色法體相粗故。受等諸法所緣行相易可分別

【現代漢語翻譯】現代漢語譯本：如果如意聲說的是染污意（Klista-manas，被染污的意），那麼無間滅意識聲說的就是六種轉識（pravrtti-vijnana，流轉的識）。這樣，『心』這個詞就離開了這兩種情況，沒有獨立的自體可以獲得。但並非沒有自體卻能表達意義，也不是另一種意識的別名，因為所表達的意義不同。這裡，『體』這個詞指的是所表達的意義。因此，成就阿賴耶識（Alaya-vijnana，藏識）等，表明阿賴耶識是『心』這個詞所表達的意義，這是確定的道理。

論曰：因為什麼緣故，也說它名為『心』呢？因為種種法的熏習種子所積集。

釋曰：『由種種法』，指的是由種種品類的轉識所包含的諸法；『熏習種子』，指的是被熏習而成的功能差別；『所積集』，指的是各種不同的種類積聚在其中。『故』，就是『門』或『依』的意思。這顯示了『心』這個詞是轉識的原因。

論曰：再者，為什麼在聲聞乘（Sravakayana，小乘）中，不說這個『心』名為阿賴耶識，也不說名為阿陀那識（Adana-vijnana，執持識）呢？因為這些是深細的境界所包含的緣故。為什麼這樣說呢？因為諸聲聞不於一切境界和智慧處運轉，因此，雖然對他們不說這些，但他們的智慧得以成就，解脫得以成就，所以不為他們說。如果諸菩薩（Bodhisattva，菩薩）必定於一切境界和智慧處運轉，所以才為他們說。如果離開了這種智慧，不容易證得一切智智（Sarvajnajnana，一切種智）。

釋曰：『由此深細境所攝故』，這顯示了阿賴耶識既是深細的，也是所知境。因為深細的緣故，不對諸聲聞宣說，他們是粗淺的所知境所包含的，是所應教化的對象，深細的境界和智慧，對他們沒有恩惠。『由諸聲聞不於一切境智處轉者』，這顯示了他們沒有這種功能和希愿。『是故於彼雖離此說等者』，指的是對於聲聞，雖然不為他們說阿賴耶識，但通過對粗淺的色等境界，苦集等性，無常等行的正確觀察，就能永遠斷除一切煩惱。他們爲了這個意義，依靠世尊所教導的，勤奮地修行梵行。『粗淺』指的是諸色法（rupa，色）的體相粗顯，受等諸法所緣的行相容易分別。

【English Translation】 English version: If the 'as-desired sound' (如意聲) refers to the defiled mind (Klista-manas, 染污意), then the 'uninterruptedly ceasing consciousness sound' (無間滅意識聲) refers to the six kinds of evolving consciousnesses (pravrtti-vijnana, 轉識). Thus, the term 'mind' (心) is separate from these two and has no independent entity to be obtained. However, it is not that it has no entity yet can express meaning, nor is it another name for a different consciousness, because the meanings expressed are different. Here, the term 'entity' (體) refers to the meaning expressed. Therefore, the accomplishment of the Alaya-vijnana (阿賴耶識, storehouse consciousness) and so on, shows that the Alaya-vijnana is the meaning expressed by the term 'mind,' and this is a definite principle.

Treatise: For what reason is it also called 'mind'? Because it is the accumulation of seeds (bija, 種子) that are perfumed by various dharmas (法).

Explanation: 'By various dharmas' refers to the dharmas contained within the various kinds of evolving consciousnesses; 'perfumed seeds' refers to the functional differences that are formed by being perfumed; 'accumulated' refers to the various different kinds that are gathered within it. 'Therefore' means 'door' or 'reliance.' This shows that the term 'mind' is the cause of the evolving consciousnesses.

Treatise: Furthermore, why is this 'mind' not called Alaya-vijnana, nor Adana-vijnana (阿陀那識, grasping consciousness) in the Sravakayana (聲聞乘, Hearer Vehicle)? Because these are contained within profound and subtle realms. Why is this so? Because the Sravakas do not operate in all realms and wisdoms, therefore, although these are not spoken to them, their wisdom is accomplished, and liberation is achieved, so they are not spoken to. If the Bodhisattvas (菩薩) definitely operate in all realms and wisdoms, then they are spoken to. If one is separated from this wisdom, it is not easy to attain Sarvajnajnana (一切智智, all-knowing wisdom).

Explanation: 'Because these are contained within profound and subtle realms' shows that the Alaya-vijnana is both profound and subtle, and also an object of knowledge. Because it is profound and subtle, it is not proclaimed to the Sravakas, who are contained within coarse and shallow objects of knowledge and are the objects to be taught. Profound and subtle realms and wisdoms are not beneficial to them. 'Because the Sravakas do not operate in all realms and wisdoms' shows that they do not have this function and aspiration. 'Therefore, although these are not spoken to them, etc.' refers to the fact that although the Alaya-vijnana is not spoken to the Sravakas, they can permanently cut off all afflictions through the correct observation of coarse and shallow realms such as form (rupa, 色), the nature of suffering and accumulation, impermanence, and so on. For this meaning, they diligently cultivate pure conduct based on what the World Honored One taught. 'Coarse and shallow' refers to the fact that the substance and characteristics of forms are coarse and obvious, and the aspects of the objects of consciousness of feelings and other dharmas are easily distinguishable.

。行相粗故。與此相違如其所應阿賴耶識說名深細。如說我不說一法未達未遍知等者。此密意說。不斷煩惱以別相聲說總相處。非諸煩惱有各別斷。或取共相無常等行故不為說。阿賴耶識亦無過失。若諸菩薩定於一切境智處轉者。顯菩薩有種姓勢力。由與功能悕愿處相具相應故。一切智性為所期處異。此不能作他義利。所以者何。非一切智無有堪能隨順知他意樂。隨眠界根勝劣有能無能。時分差別具作一切他之義利。如是等事菩薩所求。是故為說阿賴耶識。若離此智等者。若離阿賴耶識智不能永斷。于義遍計彼不斷故。無分別智則不得有執。有遍計所執義故。由此因緣不易證得一切智智。所以者何。能證一切所知共相。是分別智知遍計義自相分別。展轉不同以無邊故。決定無能具證一切。若知此唯阿賴耶識。能生習氣轉變力故。義有情我顯現而轉。爾時覺知無所取義。如是亦能知無能取。由此證得無分別智。次後得智如所串習通達法性。由一切法共相所顯。真如一味知一切法。於一剎那亦易證得。一切境智非無邊故。然復說言要經於三無數劫者。此顯積習廣大資糧方能證得廣大殊勝。一切種相微妙果智。如是所說。妙智資糧不離能證法無我境。故說頌言。

非於一切所知境　　不斷所執法分別　而能證得一切智

【現代漢語翻譯】現代漢語譯本：因為行相粗顯的緣故，與此相反，阿賴耶識被說成是深細的。就像佛所說『我不說一法，未達，未遍知』等等，這是有密意的說法。不是說煩惱沒有斷，而是用不同的相來總括說明。不是說各種煩惱有各自的斷除，或者取共同的相，如無常等，所以不說。阿賴耶識也沒有過失。如果菩薩們能夠確定在一切境智之處運轉，這顯示了菩薩具有種姓的勢力，因為與功能、希望之處相具相應。一切智性是所期望的歸宿，不同於其他，不能成就他人的利益。為什麼呢？因為非一切智沒有能力隨順瞭解他人的意樂，隨眠、界、根的勝劣，有能力或沒有能力，時間上的差別，都能夠成就他人的一切利益。這些事情是菩薩所追求的，所以才說阿賴耶識。如果離開這種智慧等等，如果離開阿賴耶識的智慧，就不能永遠斷除，因為對於義的遍計執著沒有斷除。沒有分別的智慧也就不能產生，因為執著于遍計所執的義。因為這個原因，不容易證得一切智智。為什麼呢？因為能夠證得一切所知共同相的是分別智，它知道遍計所執義的自相分別，輾轉不同，因為沒有邊際。所以決定不能完全證得一切。如果知道這僅僅是阿賴耶識，能夠產生習氣轉變的力量，義、有情、我顯現而運轉。那時覺知沒有所取的義，這樣也能知道沒有能取。由此證得無分別智。其次，后得智如所串習，通達法性，由一切法共同相所顯現。真如一味，知道一切法，在一剎那也容易證得，一切境智不是沒有邊際的緣故。然而又說要經過三個無數劫，這顯示了積累廣大的資糧，才能證得廣大殊勝的一切種相微妙果智。像這樣所說的，妙智的資糧不離開能夠證得法無我境，所以說偈頌：『不是在一切所知境中，不斷所執法的分別，就能證得一切智。』

【English Translation】 English version: Because the characteristics are coarse, in contrast to this, the Ālaya-vijñāna (storehouse consciousness) is said to be deep and subtle. As the Buddha said, 'I do not speak of a single dharma, not attained, not completely known,' etc., this is a statement with a hidden meaning. It is not that afflictions are not severed, but rather they are described in general terms using different characteristics. It is not that each affliction is severed individually, or that common characteristics such as impermanence are taken, so it is not discussed. The Ālaya-vijñāna also has no fault. If Bodhisattvas are determined to operate in all realms of knowledge and wisdom, this shows that Bodhisattvas have the power of lineage, because they are in accordance with the characteristics of function, aspiration, and place. The nature of all-knowingness is the desired destination, different from others, and cannot accomplish the benefit of others. Why? Because non-all-knowingness does not have the ability to understand others' intentions, the superiority or inferiority of latent tendencies (anuśaya), realms (dhātu), and faculties (indriya), the ability or inability, and the differences in time, all of which can accomplish all the benefits of others. These are the things that Bodhisattvas seek, so the Ālaya-vijñāna is discussed. If one is separated from this wisdom, etc., if one is separated from the wisdom of the Ālaya-vijñāna, one cannot permanently sever, because the conceptual attachment to meaning is not severed. Non-discriminating wisdom cannot arise because of attachment to the conceptually constructed meaning. For this reason, it is not easy to attain all-knowing wisdom (sarvākārajñāna). Why? Because what can realize the common characteristics of all that is knowable is discriminating wisdom (vikalpa-jñāna), which knows the self-characteristics of the conceptually constructed meaning, which are different in turn because they are without limit. Therefore, it is definitely impossible to fully realize everything. If one knows that this is only the Ālaya-vijñāna, which can generate the power of habit transformation, meaning, sentient beings, and self appear and operate. At that time, one realizes that there is no object to be taken, and in this way, one can also know that there is no taker. By this, one attains non-discriminating wisdom (nirvikalpa-jñāna). Next, subsequent wisdom (pṛṣṭhalabdha-jñāna), as it is accustomed, penetrates the nature of reality (dharmatā), which is manifested by the common characteristics of all dharmas. Suchness (tathatā) is of one flavor, knowing all dharmas, and it is easy to attain in a single moment, because all realms of knowledge and wisdom are not without limit. However, it is also said that it takes three countless eons (asaṃkhyeya-kalpa), which shows that accumulating vast merit is necessary to attain the vast and supremely excellent subtle wisdom of all aspects. As it is said, the merit of wondrous wisdom does not depart from the realm of realizing the non-self of phenomena (dharma-nairātmya), so the verse says: 『Not by not severing the discriminations of the phenomena that are grasped in all knowable realms, can one attain all-knowingness.』

是故宣說法無我

不善通達如是理教故有頌言。

由彼相續有堪能　　當知如火食一切　如是應許一切智　　能作一切知一切

是故於此阿賴耶識知不知者。易證難證一切智智。定依此宗作如是說。非知一切法無我者。名一切智彼雖一切智非一切種智。

攝大乘論釋卷第一大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第二

無性菩薩造

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

釋曰。聲聞乘中亦以異門密意。已說阿賴耶識者。此舉餘部共所成立顯阿賴耶識如大王路故。先總序如彼增壹阿笈摩說者。是說一切有部中說。愛阿賴耶者。此句總說貪著阿賴耶識。樂阿賴耶者。樂現

【現代漢語翻譯】現代漢語譯本因此宣說諸法無我。

由於不善於通達這樣的道理和教義，所以有頌詞說：

『由彼相續有堪能，當知如火食一切，如是應許一切智，能作一切知一切。』

因此，對於阿賴耶識（ālaya-vijñāna，儲存識）的知與不知，容易證得或難以證得一切智智（sarvākāra-jñatā，一切種智）。必定依據此宗派作這樣的說法：不是知道一切法無我的人，就叫做一切智者。他們雖然是一切智者，但不是一切種智者。

《攝大乘論釋》卷第一大正藏第 31 冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第二

無性菩薩造

三藏法師玄奘奉詔譯

所知依分第二之二

論曰：再次，在聲聞乘（Śrāvakayāna，小乘）中，也用不同的方式，隱秘地說了阿賴耶識。如《增壹阿笈摩經》（Ekottara Āgama）所說：『世間眾生愛阿賴耶，樂阿賴耶，欣阿賴耶，喜阿賴耶。爲了斷除這樣的阿賴耶，在宣說正法時，恭敬地傾聽，心懷求解，依法隨法而行。如來出世是如此甚奇希有的正法，出現在世間。』在聲聞乘的《如來出現四德經》中，通過這種不同的方式，隱秘地顯示了阿賴耶識。在大眾部（Mahāsāṃghika）的《阿笈摩經》中，也用不同的方式，隱秘地說此識名為根本識（mūla-vijñāna），如同樹依存於根。化地部（Mahīśāsaka）中也用不同的方式，隱秘地說此識名為窮生死蘊（bhavaṅga）。在某些地方，有時會見到色心斷滅，但阿賴耶識中的種子並沒有斷滅。

釋曰：『聲聞乘中也用不同的方式，隱秘地說了阿賴耶識』，這是舉出其他部派共同承認的，來顯示阿賴耶識如同大王之路一樣。先總的敘述，如《增壹阿笈摩經》所說，這是說一切有部（Sarvāstivāda）中所說。『愛阿賴耶』，這句總的說的是貪著阿賴耶識。『樂阿賴耶』，說的是喜歡阿賴耶識的顯現。

【English Translation】 English version Therefore, it is proclaimed that all dharmas are without self (anātman).

Because of not being skilled in understanding such principles and teachings, there is a verse that says:

'Because of that continuum having capacity, know that it consumes everything like fire; thus, it should be admitted that the All-Knowing One can do all, knows all.'

Therefore, regarding the knowledge or ignorance of the Ālaya-vijñāna (store consciousness), it is easy or difficult to attain Sarvākāra-jñatā (knowledge of all aspects). It is certain that this school makes such statements based on this principle: one who does not know that all dharmas are without self is not called the All-Knowing One. Although they are All-Knowing, they are not Sarvākāra-jñatā.

Commentary on the Compendium on the Great Vehicle, Volume 1 Taisho Tripitaka, Volume 31, No. 1598, Commentary on the Compendium on the Great Vehicle

Commentary on the Compendium on the Great Vehicle, Volume 2

Composed by Bodhisattva Asaṅga

Translated under Imperial Order by the Tripiṭaka Master Xuanzang

The Second Part of the Basis of What is to be Known

Treatise: Furthermore, in the Śrāvakayāna (Hearer Vehicle), the Ālaya-vijñāna has also been spoken of in a hidden way through different approaches. As the Ekottara Āgama (Increasing by One Āgama) says: 'Sentient beings in the world love the Ālaya, delight in the Ālaya, rejoice in the Ālaya, and are pleased with the Ālaya. In order to cut off this Ālaya, when the True Dharma is preached, they respectfully listen, dwell with a seeking mind, and practice the Dharma in accordance with the Dharma. The Tathāgata's appearance in the world is such a rare and wonderful True Dharma that appears in the world.' In the Śrāvakayāna's 'Sutra on the Four Virtues of the Tathāgata's Appearance,' the Ālaya-vijñāna has been revealed in a hidden way through this different approach. In the Mahāsāṃghika (Great Assembly School)'s Āgama, it is also spoken of in a hidden way through a different approach, and this is called the Mūla-vijñāna (Root Consciousness), like a tree relying on its root. In the Mahīśāsaka (Earth Master School), it is also spoken of in a hidden way through a different approach, and this is called the Bhavaṅga (Life-Continuum). In some places, sometimes the form and mind are seen to be cut off, but the seeds in the Ālaya-vijñāna are not cut off.

Commentary: 'In the Śrāvakayāna, the Ālaya-vijñāna has also been spoken of in a hidden way through different approaches,' this cites what is commonly established by other schools to show that the Ālaya-vijñāna is like a great king's road. First, it gives a general introduction, as the Ekottara Āgama says, which is what is said in the Sarvāstivāda (All Exists School). 'Love the Ālaya,' this sentence generally speaks of being attached to the Ālaya-vijñāna. 'Delight in the Ālaya,' speaks of delighting in the manifestation of the Ālaya-vijñāna.

在世阿賴耶識。欣阿賴耶者。欣過去世。已生阿賴耶識。喜阿賴耶者。喜未來世。當生阿賴耶識。此性于彼極希愿故。由樂欣喜是故總名愛阿賴耶。為斷如是阿賴耶故者。為永害彼。說正法時者。說正教法。恭敬者。樂欲聞故。攝耳者。立愿聽故。此則說其聞所成智。住求解心者。如所聞義求決定故。此則說其思所成智。法隨法行者。所證名法。道名隨法。隨順彼故。又出世道名法。世間道名隨法。行者行彼自心相續。樹增彼故。令彼現前得自在故。此則說其修所成智。如來出現四德經中。由此異門密意已顯阿賴耶識者。謂此經中宣說如來出現於世。有其四種可稱讚德。于大眾部阿笈摩等者。重成此識于彼部中。如大王路根本識者。余識因故。譬如樹根是莖等因。化地部等者。于彼部中有三種蘊。一者一念頃蘊。謂一剎那有生滅法。二者一期生蘊。謂乃至死恒隨轉法。三者窮生死蘊。謂乃至得金剛喻定恒隨轉法。此若除彼阿賴耶識。余不應有。但異名說阿賴耶識。如名諸蘊決定無有窮生死故。彼問云何此答有處。有時見等有處。于界有時于分于無色界諸色間斷。于無想天及二定分諸心間斷。非謂于阿賴耶識中色心種子。乃至對治道未生來。有時間斷不應計度。隨所應有正義有故。計度傍義違越正義不應道理。

【現代漢語翻譯】現代漢語譯本在世阿賴耶識（Ālaya-vijñāna，藏識）。欣阿賴耶者，欣過去世已生阿賴耶識。喜阿賴耶者，喜未來世當生阿賴耶識。此性于彼極希愿故，由樂欣喜是故總名愛阿賴耶。為斷如是阿賴耶故者，為永害彼。說正法時者，說正教法。恭敬者，樂欲聞故。攝耳者，立愿聽故。此則說其聞所成智。住求解心者，如所聞義求決定故。此則說其思所成智。法隨法行者，所證名法，道名隨法，隨順彼故。又出世道名法，世間道名隨法，行者行彼自心相續，樹增彼故，令彼現前得自在故。此則說其修所成智。如來出現四德經中，由此異門密意已顯阿賴耶識者，謂此經中宣說如來出現於世，有其四種可稱讚德。于大眾部阿笈摩（Āgama，聖傳）等者，重成此識于彼部中，如大王路根本識者，余識因故，譬如樹根是莖等因。化地部等者，于彼部中有三種蘊（Skandha，積聚）：一者一念頃蘊，謂一剎那有生滅法；二者一期生蘊，謂乃至死恒隨轉法；三者窮生死蘊，謂乃至得金剛喻定恒隨轉法。此若除彼阿賴耶識，余不應有。但異名說阿賴耶識，如名諸蘊決定無有窮生死故。彼問云何此答有處，有時見等有處，于界有時于分于無諸色間斷。于無想天及二定分諸心間斷。非謂于阿賴耶識中色心種子，乃至對治道未生來，有時間斷不應計度。隨所應有正義有故。計度傍義違越正義不應道理。

【English Translation】 English version The Ālaya-vijñāna (storehouse consciousness) exists in the world. 'Rejoicing in the Ālaya' means rejoicing in the past Ālaya-vijñāna that has already arisen. 'Delighting in the Ālaya' means delighting in the future Ālaya-vijñāna that will arise. Because this nature greatly desires it, it is generally called 'loving the Ālaya' due to joy and delight. 'To cut off such an Ālaya' means to permanently harm it. 'When speaking the true Dharma' means speaking the correct teachings. 'Respectfully' means desiring to hear. 'Gathering the ears' means resolving to listen. This speaks of the wisdom attained through hearing. 'Dwelling in a mind seeking understanding' means seeking certainty in the meaning of what is heard. This speaks of the wisdom attained through thinking. 'Practicing the Dharma in accordance with the Dharma' means that what is realized is called Dharma, and the path is called practicing in accordance with the Dharma, because it accords with it. Furthermore, the supramundane path is called Dharma, and the mundane path is called practicing in accordance with the Dharma. The practitioner practices this in the continuum of their own mind, increasing it like a tree, causing it to manifest and attain freedom. This speaks of the wisdom attained through cultivation. In the Sutra on the Four Virtues of the Appearance of the Tathāgata, the hidden meaning of the Ālaya-vijñāna is revealed through this different approach, which means that this sutra proclaims that the appearance of the Tathāgata in the world has four praiseworthy virtues. In the Āgama (scriptural collection) of the Mahāsaṃghika (Great Assembly School) and others, this consciousness is re-established in that school as the fundamental consciousness, like a great king's road, because it is the cause of other consciousnesses, just as the root of a tree is the cause of the stem and so on. In the Mahīśāsaka (Earth-Ruling School) and others, there are three types of Skandha (aggregates) in that school: first, the aggregate of a single moment, which refers to phenomena that arise and cease in a single instant; second, the aggregate of a lifetime, which refers to phenomena that constantly transform until death; third, the aggregate of endless birth and death, which refers to phenomena that constantly transform until the attainment of the Vajropama Samādhi (diamond-like concentration). If this Ālaya-vijñāna is removed, nothing else should exist. The Ālaya-vijñāna is simply spoken of under different names, just as the aggregates are said to definitely not have endless birth and death. They ask, 'How is this?' The answer is, 'There are places where, at times, seeing and so on exist; there are places where, in the realm, there are sometimes interruptions of various forms, sometimes partial and sometimes nonexistent. In the Realm of Non-Perception and in the two meditative states, there are interruptions of various minds.' It should not be assumed that there are temporal interruptions of the seeds of form and mind in the Ālaya-vijñāna until the antidote path arises. Because the correct meaning exists as it should be, it is not reasonable to assume a side meaning that contradicts the correct meaning.

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。等謂聖者上座部中。以有分聲亦說此識。阿賴耶識是有因故。如說六識不死不生。或由有分。或由反緣而死。由異熟意識界而生。如是等能引發者。唯是意識故作是言。五識於法無所了知。唯所引發意界亦爾。唯等尋求見唯照囑。等貫徹者。得決定智安立。是能起語分別。六識唯能隨起威儀。不能受善不善業道。不能入定。不能出定勢用。一切皆能起作。由能引發從睡而覺。由勢用故觀所夢事。如是等分別說部亦說。此識名有。分識由如是等諸部聖教為定量故。阿賴耶識如大王路。

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于阿賴耶識故作此執。如是安立阿賴耶名隨聲聞乘。安立道理亦不相應。若不愚者取阿賴耶識。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

【現代漢語翻譯】現代漢語譯本：論曰：如上所述，所知的依據，說是以阿賴耶識（ālaya-vijñāna，storehouse consciousness）為自性，以阿陀那識（ādāna-vijñāna，grasping consciousness）為自性，以心為自性，以阿賴耶為自性，以根本識為自性，以窮生死蘊為自性等等。由此種種不同的說法，阿賴耶識成爲了通往真理的大道。

釋曰：『等』字包括了聖者上座部（Sthavira Nikāya）中，也用『有分識』（bhavaṅga-citta）這個名稱來指代這個識。阿賴耶識是有因緣的。正如經中所說，六識是不死不生的，或者因為有分識，或者因為反緣而死亡，又因為異熟（vipāka）的意識界而生。像這些能夠引發作用的，只有意識，所以才說五識對於法（dharma，事物、現象）沒有認知，僅僅是被引發的意界也是如此。只有尋求見解，只有照亮囑託。等同於貫徹始終的人，才能獲得決定的智慧並安立。這是能夠發起語言分別的。六識只能隨順地發起威儀，不能承受善與不善的業道，不能入定，也不能出定。一切的勢力作用，都是由阿賴耶識發起和運作的。因為它能引發人們從睡夢中醒來，因為它的勢力作用，人們才能觀察到夢中所見之事。像這樣分別說部（Vibhajyavāda）也說，這個識名為有分識。由於這些部派的聖教是可靠的依據，所以阿賴耶識就像一條通往真理的大道。

論曰：還有一類人認為，心、意、識的意義相同，只是用詞不同。這種觀點是不成立的。因為意識的兩種意義差別是可以辨別的，所以應當知道心的意義也應該有所不同。還有一類人認為，薄伽梵（Bhagavān，世尊）所說的眾生愛阿賴耶，乃至廣說，其中五取蘊（pañcakkhandha，five aggregates of clinging）被說成是阿賴耶。還有一些人認為，與貪慾相關的感受被稱為阿賴耶。還有一些人認為，薩迦耶見（satkāya-dṛṣṭi，belief in a self）被稱為阿賴耶。這些導師們因為對阿賴耶識的教義和實證都愚昧無知，所以才會有這樣的執著。像這樣安立阿賴耶的名稱，是隨順聲聞乘（Śrāvakayāna，the Vehicle of the Hearers）的。這種安立的道理也是不相應的。如果不愚昧，就應該理解阿賴耶識，並以此來安立他們的說法。這樣安立阿賴耶的名稱，才是最殊勝的。為什麼說最殊勝呢？如果五取蘊被稱為阿賴耶，那麼在惡趣（durgati，evil realms）中，充滿痛苦的地方是最令人厭惡的，眾生不可能對它產生愛樂，也不應該在其中執藏。

【English Translation】 English version: Treatise says: As described above, the basis of what is known is said to be characterized by the Ālaya-vijñāna (storehouse consciousness), characterized by the Ādāna-vijñāna (grasping consciousness), characterized by the mind, characterized by the Ālaya, characterized by the root consciousness, characterized by the aggregates that exhaust life and death, and so on. Through these various expressions, the Ālaya-vijñāna becomes the great king's road.

Explanation says: 'Etc.' includes that in the Sthavira Nikāya (Theravada school), this consciousness is also referred to as the 'bhavaṅga-citta' (life-continuum consciousness). The Ālaya-vijñāna has causes and conditions. As it is said, the six consciousnesses neither die nor are born; they die either because of the bhavaṅga or because of reversed conditions, and they are born because of the consciousness realm of vipāka (resultant). Like these that can initiate actions, only consciousness can do so. Therefore, it is said that the five consciousnesses have no knowledge of dharmas (phenomena), and the mind realm that is initiated is also the same. Only seeking views, only illuminating entrustments. Those who are consistent throughout can obtain decisive wisdom and establish it. This is what can initiate verbal distinctions. The six consciousnesses can only initiate deportment accordingly; they cannot receive good or bad karmic paths, cannot enter samādhi (meditative absorption), and cannot exit the power of samādhi. All powers and functions are initiated and operated by the Ālaya-vijñāna. Because it can cause people to awaken from sleep, and because of its power, people can observe what they see in dreams. Like this, the Vibhajyavāda (the school of analysis) also says that this consciousness is called bhavaṅga-citta. Because the sacred teachings of these schools are reliable evidence, the Ālaya-vijñāna is like a great king's road.

Treatise says: There is also a category of people who think that the meanings of mind, thought, and consciousness are the same, only the words are different. This view is not valid. Because the two different meanings of consciousness can be distinguished, it should be known that the meaning of mind should also be different. There is also a category of people who think that the Ālaya that the Bhagavan (the Blessed One) spoke of, which beings love, and so on, in which the pañcakkhandha (five aggregates of clinging) are said to be the Ālaya. There are also some who think that the feelings associated with greed are called Ālaya. There are also some who think that satkāya-dṛṣṭi (belief in a self) is called Ālaya. These teachers, because they are ignorant of the teachings and realization of the Ālaya-vijñāna, have these attachments. Establishing the name of Ālaya in this way is in accordance with the Śrāvakayāna (the Vehicle of the Hearers). The reasoning of this establishment is also inconsistent. If they are not ignorant, they should understand the Ālaya-vijñāna and use it to establish their statements. Establishing the name of Ālaya in this way is the most excellent. Why is it said to be the most excellent? If the five aggregates are called Ālaya, then in the durgati (evil realms), the places full of suffering are the most repulsive, and beings cannot have love for them, nor should they store things in them.

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。雖生第四靜慮已上。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。然彼恒于阿賴耶識我愛隨縛。是故安立阿賴耶識。名阿賴耶成就最勝。

釋曰。復有一類。謂心意識義一文異者。此顯邪執。謂如所說心意識名皆同一義。是義不成者。是非理義。意識兩義差別可得者。兩聲兩義能詮所詮自相異故。謂六識身無間過去說名為意。了別境界說名為識。如意識名義有差別。如是心義亦應有異。復有一類謂薄伽梵所說等者。此顯余師于愛阿賴耶等起異義執。言五取蘊名阿賴耶者。謂諸眾生攝為我故。言貪俱樂受名阿賴耶者。謂貪受俱行總名阿賴耶。此受是貪所隨增眠故。或復各別名阿賴耶。著處異故。言薩迦耶見名阿賴耶者。由此取彼為我性故。此等諸師由教及證。愚阿賴耶識故作此執者。謂彼諸師有惡教故。有惡證故。愚阿賴耶識。或彼諸師無親教故。無自解故。愚阿賴耶識。隨聲聞乘安立道理亦不相應

【現代漢語翻譯】現代漢語譯本理。如果因為（有情）總是尋求快速捨棄（五取蘊），所以（五取蘊）是阿賴耶識，這不合理。如果貪慾和（五取蘊）一起接受『阿賴耶』這個名稱，這也不合理，因為第四禪定以上（的眾生）沒有貪慾。具有（五取蘊）的有情總是厭惡（五取蘊），所以在（五取蘊）中執著藏匿（阿賴耶識）也不合理。如果薩迦耶見（Sākāya-diṣṭi，有身見）是阿賴耶識，那麼對於在此正法中信解無我的人來說，總是厭惡（薩迦耶見），所以在（薩迦耶見）中執著藏匿（阿賴耶識）也不合理。阿賴耶識屬於內我性的範疇。即使生於惡趣，一心想脫離苦蘊，但他們總是被對阿賴耶識的『我愛』所束縛，從未想過要脫離。即使生於第四禪定以上，總是厭惡與貪慾相關的（事物），但他們總是被對阿賴耶識的『我愛』所束縛。即使對於此正法中信解無我的人來說，厭惡我見，但他們總是被對阿賴耶識的『我愛』所束縛。因此，安立阿賴耶識，稱阿賴耶識的成就是最殊勝的。

釋曰。還有一類人，認為心、意、識的意義相同，只是用詞不同，這顯示了一種邪見。如果說心、意、識這些名稱都指同一意義，這種說法是不成立的，因為這是不合理的。意和識的兩種意義是可以區分的，因為兩個詞的聲音和意義，能詮釋的和被詮釋的，它們的自相是不同的。例如，六識身（ṣaṭ vijñānakāyāḥ）中，無間斷的過去被稱為『意』，了別境界被稱為『識』。就像意和識的名稱和意義有差別一樣，心的意義也應該有所不同。還有一類人認為薄伽梵（Bhagavān，世尊）所說等等，這顯示了其他論師對於愛、阿賴耶等生起不同意義的執著。如果說五取蘊（pañca upādānaskandhāḥ）是阿賴耶識，那是因為眾生將它們執取為『我』。如果說貪慾和（五取蘊）一起接受『阿賴耶』這個名稱，那是因為貪慾和（五取蘊）一起執行，總稱為阿賴耶。這種（五取蘊）是貪慾所隨增的，處於睡眠狀態。或者說，（五取蘊）和貪慾各自被稱為阿賴耶，因為執著之處不同。如果說薩迦耶見（Sākāya-diṣṭi，有身見）是阿賴耶識，那是因為通過它執取（五取蘊）為『我性』。這些論師因為教證和實證，愚昧於阿賴耶識，所以才產生這種執著。也就是說，這些論師因為有錯誤的教導，有錯誤的實證，所以愚昧於阿賴耶識。或者這些論師因為沒有親身的教導，沒有自己的理解，所以愚昧於阿賴耶識。他們隨順聲聞乘（Śrāvakayāna）安立道理，也是不相應的。

【English Translation】 English version It is unreasonable (to say that the five aggregates are the Ālaya-vijñāna) because (sentient beings) are always seeking to quickly abandon them. It is also unreasonable if craving and (the five aggregates) together receive the name 'Ālaya', because those above the fourth Dhyāna (meditative absorption) do not have craving. Sentient beings who possess (the five aggregates) are always disgusted with (the five aggregates), so it is also unreasonable to cling to and conceal (the Ālaya-vijñāna) within (the five aggregates). If Sākāya-diṣṭi (view of self in the aggregates) is the Ālaya-vijñāna, then for those who believe and understand non-self in this Dharma, they are always disgusted with (Sākāya-diṣṭi), so it is also unreasonable to cling to and conceal (the Ālaya-vijñāna) within (Sākāya-diṣṭi). The Ālaya-vijñāna belongs to the category of inner self-nature. Even if born in evil destinies,一心想脫離苦蘊，一心想脫離苦蘊，seeking to escape the aggregates of suffering, they are always bound by 'self-love' towards the Ālaya-vijñāna and have never sought to escape it. Even if born above the fourth Dhyāna, they are always disgusted with things related to craving, but they are always bound by 'self-love' towards the Ālaya-vijñāna. Even for those who believe and understand non-self in this Dharma and are disgusted with the view of self, they are always bound by 'self-love' towards the Ālaya-vijñāna. Therefore, establishing the Ālaya-vijñāna, calling the accomplishment of the Ālaya-vijñāna the most supreme.

Explanation: There is another group of people who think that the meanings of citta (mind), manas (intellect), and vijñāna (consciousness) are the same, only the words are different, which shows a wrong view. If it is said that the names citta, manas, and vijñāna all refer to the same meaning, this statement is not valid because it is unreasonable. The two meanings of manas and vijñāna can be distinguished because the sounds and meanings of the two words, the signifying and the signified, their self-characteristics are different. For example, in the ṣaṭ vijñānakāyāḥ (six bodies of consciousness), the uninterrupted past is called 'manas', and the distinguishing of objects is called 'vijñāna'. Just as the names and meanings of manas and vijñāna are different, the meaning of citta should also be different. There is another group of people who think that what the Bhagavān (Blessed One) said, etc., shows that other teachers have different attachments to the meanings arising from love, Ālaya, etc. If it is said that the pañca upādānaskandhāḥ (five aggregates of clinging) are the Ālaya-vijñāna, it is because sentient beings cling to them as 'self'. If it is said that craving and (the five aggregates) together receive the name 'Ālaya', it is because craving and (the five aggregates) operate together and are collectively called Ālaya. This (five aggregates) is increased by craving and is in a state of sleep. Or, (the five aggregates) and craving are each called Ālaya because the places of attachment are different. If it is said that Sākāya-diṣṭi (view of self in the aggregates) is the Ālaya-vijñāna, it is because through it (the five aggregates) are clung to as 'self-nature'. These teachers, because of teachings and realization, are ignorant of the Ālaya-vijñāna, so they make this attachment. That is, these teachers are ignorant of the Ālaya-vijñāna because they have wrong teachings and wrong realization. Or these teachers are ignorant of the Ālaya-vijñāna because they have no personal teachings and no self-understanding. Their following the establishment of the Śrāvakayāna (Vehicle of Hearers) is also inappropriate.

者。隨彼自宗亦不應理。如勝論等所立實等彼非為勝有過失故。如是安立則為最勝者。無過失故。有勝德故。為欲顯彼計執過失故。復問言。云何最勝。若立五取蘊名阿賴耶。生惡趣中一向苦處者。生捺落迦傍生餓鬼名生惡趣。唯有苦故。似苦現故名一向苦處。由彼曾無有少樂故。最可厭逆。於一切時有多苦故。眾生一向不起愛樂。非不愛義而有執藏。與執藏義不相應故。于中執藏不應道理。以彼常求速舍離者。是于苦蘊恒傷嘆義。云何當令我無苦蘊非求速離而復執藏應正道理以相違故。第四靜慮及上無色。貪俱樂受恒無所有。常有厭逆。是厭因故可惡逆故。言具彼者。第四靜慮已上有情具彼種類。是故彼處於中執藏。亦不應理。以無有故。於此正法中信解無我者。常極厭逆薩迦耶見是應斷故。見無我者彼無有故。但取信解恒求斷故。于中執藏亦不應理。如是已顯他執過失。復當顯示自宗勝德。阿賴耶識內我性攝者。眾生妄執為內我體。雖然兩聲為重遮止他說妄計。捺落迦等名生惡趣。一向苦處雖于苦蘊常求遠離。然彼恒于阿賴耶識。我愛罥索隨縛不離。曾不于中起無有愛。由舍受相應非可厭逆故。所以者何。彼雖希愿。云何當令我諸苦蘊都無所有。然于自我未嘗求離我見。對治未有故異趣更無故。若於諸蘊有所愿樂

。此則是其阿賴耶力。非於意識有此我愛應正道理。以惡趣中與彼苦受恒相應故。由此道理于余趣中。于彼希愿亦不相應。雖生第四靜慮已上。于貪俱樂恒有厭逆。然內我愛隨縛不離。如是我愛依他。而轉依阿賴耶。非於意識。以阿賴耶乃至對治道未生來無變易轉。意識不爾。于無想定無想滅定有間斷故。非有意識而無有受俱成有故。於此正法中信解無我者。雖恒厭逆分別我見。然有俱生我見隨縛。此於何處。謂彼但于阿賴耶識率爾聞聲。便執內我驚畏生故。何緣不許即于諸蘊而有我愛。以若於彼有我愛者。此則是其阿賴耶識。由可分別所緣行相。四無色蘊于無想天二無心定不相續故。若爾阿羅漢雖厭逆身見。亦應得有。如是我愛斷故無有。以阿羅漢一切我見皆已永斷故無此失。是故說言阿羅漢已轉于阿賴耶識。更無此我愛。是故安立阿賴耶識。名阿賴耶識決定成就。無諸過失。有諸勝德。是故說言成就最勝。

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

【現代漢語翻譯】現代漢語譯本：此乃阿賴耶識（Alaya-vijñāna，儲存一切種子識的根本識）的力量。認為意識中有『我愛』是不合道理的，因為在惡趣（Durgati，不好的去處）中，意識總是與痛苦的感受相伴隨。基於這個道理，在其他趣（Gati，眾生輪迴的六個去處）中，這種希望也是不相應的。即使生於第四禪定（Dhyana，禪那）以上，對於貪慾的聚集也總是厭惡抗拒，然而內在的『我愛』仍然束縛著，無法擺脫。如此，『我愛』依賴於他（依他起性），而轉依于阿賴耶識，而不是意識。因為阿賴耶識直到對治道（Pratipaksa-marga，斷除煩惱的修行道路）生起之前，都不會有變易轉變，而意識則不然，在無想定（Asanjñā-samāpatti，一種無意識的禪定）和無想滅定（Nirodha-samāpatti，一種滅盡意識的禪定）中會有間斷。而且，不可能存在沒有感受的意識，兩者是共同存在的。在此正法（Sad-dharma，真正的佛法）中，信解無我（Anatta，佛教教義，認為沒有永恒不變的『我』）的人，雖然總是厭惡抗拒分別產生的『我見』（Atma-dṛṣṭi，認為有『我』的錯誤見解），但仍然有俱生的『我見』束縛著。這在何處體現呢？就是那些僅僅在阿賴耶識中偶然聽到聲音，便執著于內在的『我』，產生驚恐畏懼的人。為什麼不允許在諸蘊（Skandha，構成個體的五種要素：色、受、想、行、識）中產生『我愛』呢？因為如果在那裡面有『我愛』，那麼它就是阿賴耶識。由於可以分別所緣的行相，四無色蘊（Arūpaskandha，沒有物質形態的四種蘊）在無想天（Asanjñā-deva，沒有思想的天界）和二無心定（Citta-vikala-samāpatti，兩種沒有心識活動的禪定）中不會相續存在。如果這樣，阿羅漢（Arhat，已證得解脫的聖者）雖然厭惡抗拒身見（Satkāya-dṛṣṭi，認為身體是『我』的錯誤見解），也應該會有『我愛』嗎？因為阿羅漢已經斷除了『我愛』，所以不會有這種情況。因為阿羅漢已經永遠斷除了一切『我見』，所以沒有這個過失。因此說，阿羅漢已經轉變了阿賴耶識，不再有這種『我愛』。所以，安立阿賴耶識，稱之為阿賴耶識決定成就，沒有各種過失，具有各種殊勝功德。所以說，成就了最殊勝的境界。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

【English Translation】 English version: This is the power of Alaya-vijñāna (the fundamental consciousness that stores all seed consciousnesses). It is not reasonable to assume that there is 'self-love' in consciousness, because in the evil realms (Durgati, bad destinations), consciousness is always associated with painful feelings. Based on this reasoning, in other realms (Gati, the six realms of reincarnation), this hope is also inconsistent. Even if born in the fourth Dhyana (meditative state) or above, there is always aversion and resistance to the accumulation of greed, but the inner 'self-love' still binds and cannot be escaped. Thus, 'self-love' depends on others (Paratantra-svabhava, dependent origination) and transforms based on Alaya-vijñāna, not consciousness. Because Alaya-vijñāna does not undergo change until the arising of the antidote path (Pratipaksa-marga, the path of practice to eliminate afflictions), while consciousness is not like this, as it is interrupted in Asanjñā-samāpatti (a state of non-perception) and Nirodha-samāpatti (a state of cessation of consciousness). Moreover, it is impossible for consciousness to exist without feeling; the two are co-existent. In this true Dharma (Sad-dharma, the true Buddhist teachings), those who believe and understand no-self (Anatta, the Buddhist doctrine that there is no permanent 'self'), although they always detest and resist the 'self-view' (Atma-dṛṣṭi, the mistaken view that there is a 'self') that arises from discrimination, still have innate 'self-view' binding them. Where is this manifested? It is in those who, upon accidentally hearing a sound in Alaya-vijñāna, cling to the inner 'self' and generate fear and dread. Why is it not allowed for 'self-love' to arise in the Skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness)? Because if there is 'self-love' in them, then it is Alaya-vijñāna. Because the characteristics of the objects of perception can be distinguished, the four formless Skandhas (Arūpaskandha, the four aggregates without material form) do not continuously exist in the Asanjñā-deva (the heaven of non-perception) and the two Citta-vikala-samāpattis (two meditative states without mental activity). If so, should an Arhat (a liberated saint) also have 'self-love', even though they detest and resist the view of self in the body (Satkāya-dṛṣṭi, the mistaken view that the body is 'self')? Because the Arhat has already cut off 'self-love', this will not happen. Because the Arhat has forever cut off all 'self-views', there is no such fault. Therefore, it is said that the Arhat has transformed Alaya-vijñāna and no longer has this 'self-love'. Therefore, establishing Alaya-vijñāna is called the definite accomplishment of Alaya-vijñāna, without various faults, and possessing various supreme virtues. Therefore, it is said to have achieved the most supreme state. Treatise says: Thus, the different aspects of the establishment of Alaya-vijñāna have been explained. How can the establishment of this characteristic be seen? The establishment of this characteristic is roughly threefold. First, the establishment of its own characteristic. Second, the establishment of its causal characteristic. Third, the establishment of its resultant characteristic. Here, the establishment of the own characteristic of Alaya-vijñāna refers to the fact that it relies on all the熏習(xunxi) of defiled dharmas as the cause of their arising, because it can hold the corresponding seeds. Here, the establishment of the causal characteristic of Alaya-vijñāna refers to the fact that this Alaya-vijñāna, which is all seeds, is always present with those defiled dharmas as

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。如是已說安立異門。次安立相。唯由其名。未能了別此識自相故。次須說自相應。相略有三者。分析此識自相應相。以為二種因果異故。依識自相說如是言。謂依一切雜染品法所有熏習。即貪瞋等名為一切雜染品法。與彼能熏俱生滅故。得成種子。即此功能望彼當生能作生因。由能攝持種子相應者。于第五處說第三轉。是能攝持種子相應義故。此中攝持種子相應。謂有生法俱生俱滅故成熏習。如是熏習攝持種子應正道理。此相應故能生於彼。非最勝等有如所說攝持種子相應。亦非等無間緣等。彼雖能攝受而非最勝因。攝持種子不相應故。最勝因者。所謂種子阿賴耶識。能攝持此。故能與彼而作生因。非唯攝受。要由攝持熏習功能。方為因故。因相即是增盛作用。熏習功能能為因性。現前能生雜染法故。果相即是由轉識攝。貪等現行雜染諸法。熏習所持名為果相。阿賴耶識因果不定。故當說言。

言熏習所生　　諸法此從彼　異熟與轉識　　更互為緣生

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。如苣勝中有花熏習。苣勝與花俱生俱滅。是諸苣

【現代漢語翻譯】現代漢語譯本因。那麼，如何確立阿賴耶識（Ālaya-vijñāna，儲存識）的果相呢？就是說，依賴於那些雜染品法（kleśa，煩惱），從無始以來所有的熏習（vāsanā，習氣），阿賴耶識相續不斷地產生。

釋曰。像這樣已經說了確立阿賴耶識的另一種方式。接下來確立它的自相。僅僅通過名稱，還不能完全瞭解這個識的自體，所以接下來需要說明它的自相。這個『相』略有三種。分析這個識的自相應相，因為因和果是不同的。依據識的自相，這樣說：依賴於一切雜染品法的所有熏習，也就是貪、嗔等等，被稱為一切雜染品法。因為它們與能熏習的法同時生滅，所以能夠形成種子（bīja，潛能）。這個功能對於它將要產生的法來說，能夠作為生因。因為它能夠攝持種子相應。在第五處所說的第三轉，就是能夠攝持種子相應的意思。這裡所說的攝持種子相應，是指有生法同時生滅，所以形成熏習。像這樣的熏習攝持種子，應該是正確的道理。因為這種相應，能夠產生那個法。不是最勝等法具有像所說的攝持種子相應，也不是等無間緣等法。它們雖然能夠攝受，但不是最殊勝的因，因為它們與攝持種子不相應。最殊勝的因，就是種子阿賴耶識，它能夠攝持這些種子，所以能夠作為那些種子的生因。不是僅僅攝受，而是要通過攝持熏習的功能，才能成為因。因相就是增盛的作用。熏習的功能能夠作為因性，因為它能夠直接產生雜染法。果相就是由轉識（pravṛtti-vijñāna，現行識）所攝取的，貪等現行雜染的諸法，被熏習所保持，這就是果相。阿賴耶識的因果是不定的，所以應當這樣說：

『言熏習所生，諸法此從彼，異熟與轉識，更互為緣生。』

論曰。再者，什麼叫做熏習？熏習所能詮釋的是什麼？就是說，依賴於那個法，同時生起同時滅去。這裡面有能夠產生那個法的因性，這就是所詮釋的。就像苣勝（一種植物）中有花熏習一樣，苣勝與花同時生起同時滅去，這些苣勝

【English Translation】 English version Therefore, how is the resultant aspect of Ālaya-vijñāna (storehouse consciousness) established in this context? It is said that relying on those defiled dharmas (kleśas), from beginningless time, all the熏習 (vāsanā, perfuming or habit energy) cause the Ālaya-vijñāna to arise continuously.

Explanation: Having discussed the establishment of Ālaya-vijñāna through a different approach, we now establish its self-nature. Merely through its name, the self-nature of this consciousness cannot be fully understood. Therefore, it is necessary to explain its self-nature. This 'nature' has roughly three aspects. Analyzing the self-corresponding aspect of this consciousness, because cause and effect are different. Based on the self-nature of consciousness, it is said that relying on all defiled dharmas, such as greed, hatred, etc., are called all defiled dharmas. Because they arise and cease simultaneously with the perfuming dharma, they can form seeds (bīja, potentials). This function, in relation to the dharma it will produce, can act as a cause of arising. Because it can uphold the corresponding seeds. The third turning mentioned in the fifth place means that it can uphold the corresponding seeds. The upholding of corresponding seeds here refers to the simultaneous arising and ceasing of dharmas that have the nature of arising, thus forming perfuming. Such perfuming should uphold the seeds according to correct reasoning. Because of this correspondence, it can produce that dharma. It is not that the most excellent dharmas, etc., have the corresponding upholding of seeds as described, nor is it the immediately preceding condition, etc. Although they can receive, they are not the most supreme cause, because they do not correspond with the upholding of seeds. The most supreme cause is the seed Ālaya-vijñāna, which can uphold these seeds, so it can act as the cause of arising for those seeds. It is not merely receiving, but it must be through the function of upholding perfuming that it can become a cause. The aspect of the cause is the function of increasing. The function of perfuming can act as the nature of the cause, because it can directly produce defiled dharmas. The aspect of the result is that which is taken by the evolving consciousness (pravṛtti-vijñāna, active consciousness), the defiled dharmas such as greed, etc., that are currently active, and are maintained by perfuming. This is the aspect of the result. The cause and effect of Ālaya-vijñāna are not fixed, so it should be said:

'That which is produced by perfuming, these dharmas arise from it, the Vipāka (resultant) and the evolving consciousness, arise mutually as conditions.'

Treatise: Furthermore, what is called perfuming? What does perfuming explain? It is said that relying on that dharma, arising and ceasing simultaneously. Within this, there is the causal nature that can produce that dharma, and this is what is explained. Just as there is flower perfuming in the 苣勝 (a type of plant), the 苣勝 and the flower arise and cease simultaneously, these 苣勝

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。複次何等名為熏習等者。為欲決了熏習自相。鄭重徴責難了知故。謂依彼法俱生俱滅。此中有能生彼因性者。謂此所熏與彼能熏同時生滅。因彼此有隨順能生。能熏種類果法習氣。俱言為簡異時生滅。為別常住。此顯熏習相異余計。依者因也。于因建立如是字緣。如言依云而有雨等。舉其因性為顯此中有能隨順生果因體。如苣勝中有花熏習等者。舉他共成喻自宗義。由自所見苣勝與花俱心變故。如彼苣勝與諸香花俱生俱滅。由是為因隨順能生。後後無間帶花香氣苣勝剎那此亦如是。又如所立貪等行者。貪等熏習等者。此舉餘部共成熏習。喻自宗義。

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。一切法種子是阿賴耶識功能差別。如法作用與諸法體非一非異。此亦復爾。

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

【現代漢語翻譯】現代漢語譯本：勝帶（一種植物）能夠因其自身所生的香氣而產生香氣。又比如那些有貪慾等行為的人，貪慾等習氣依附於貪慾等念頭的共同生起和共同滅亡。這樣的心念帶著那些貪慾等念頭的生起之因而產生。或者像那些博學多聞的人，多聞的習氣依附於聽聞時的作意共同生起和共同滅亡。這樣的心念帶著那些記憶的因緣而產生。因為這種習氣能夠攝持記憶，所以被稱為『持法者』。阿賴耶識（ālaya-vijñāna，儲存一切種子識）的熏習道理，應當知道也是如此。

解釋：再者，什麼叫做熏習等等呢？這是爲了明確熏習的自相，因為鄭重地提出問題，是因為熏習難以瞭解。也就是說，依附於某種法共同生起和共同滅亡。這其中有能夠產生某種因性的，就是說，這個被薰染的事物與那個能薰染的事物同時生滅，因為彼此的存在而隨順地產生能夠薰染的種類果法習氣。『俱』這個字是爲了簡別不同時生滅的情況，也是爲了區別常住不變的事物。這顯示了熏習的相狀不同於其他的計度。『依』是因的意思。在因上建立這樣的字眼，比如像說依附於云而有雨等等。舉出它的因性是爲了顯示這其中有能夠隨順產生果的因體，比如像苣勝（jù shèng，一種植物）中有花朵的香氣薰染等等，這是舉出其他宗派共同認可的比喻來闡明自己宗派的義理。因為自己所見的苣勝與花朵都是心識的變現。就像那苣勝與各種香花共同生起和共同滅亡，因此作為因緣，隨順地產生後後無間帶著花香氣味的苣勝剎那，這裡也是如此。又比如那些有貪慾等行為的人，貪慾等熏習等等，這是舉出其他宗派共同認可的熏習，來比喻自己宗派的義理。

論：再者，在阿賴耶識中，各種雜染品法的種子是分別異處安住，還是沒有分別異處安住呢？那些種子並沒有分別的實體在此中安住，也不是沒有差別。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（sarva-bīja-vijñāna，包含一切種子之識）。

解釋：一切法的種子是阿賴耶識的功能差別，就像法的功用與諸法的本體非一非異一樣，這裡也是如此。

論：再者，阿賴耶識與那些雜染諸法，同時互相作為因緣，如何能夠看到呢？比如像明燈的火焰。

【English Translation】 English version: Just as the shengdai (a type of plant) can produce fragrance because of the fragrance it generates. Also, consider those who engage in actions driven by greed, etc. The habitual tendencies of greed, etc., arise and cease together, dependent on the thoughts of greed, etc. This mind arises with the cause of those thoughts of greed, etc. Or, like those who are learned and have heard much, the habitual tendencies of learning arise and cease together, dependent on the mental effort of listening. This mind arises with the cause of those memories. Because this habitual tendency can retain memories, they are called 『Dharma holders』. The principle of the ālaya-vijñāna (storehouse consciousness) being perfumed should also be understood in the same way.

Explanation: Furthermore, what is meant by 『perfuming』, etc.? This is to clarify the self-nature of perfuming. The question is raised solemnly because perfuming is difficult to understand. That is to say, it arises and ceases together dependent on a certain dharma. Among these, there is that which can produce a certain causal nature, that is, the thing being perfumed and the thing doing the perfuming arise and cease simultaneously. Because of each other's existence, they produce in accordance with the habitual tendencies of the kind of fruit dharma that can do the perfuming. The word 『together』 is to distinguish it from arising and ceasing at different times, and also to distinguish it from permanent and unchanging things. This shows that the characteristic of perfuming is different from other estimations. 『Dependent』 means cause. Such words are established on the cause, like saying that rain comes dependent on clouds, etc. Pointing out its causal nature is to show that there is a causal entity within it that can produce fruit in accordance with it, like the jusheng (a type of plant) having the fragrance of flowers perfuming it, etc. This is using a metaphor commonly accepted by other schools to clarify the meaning of one's own school. Because the jusheng and flowers seen by oneself are both manifestations of consciousness. Just as the jusheng and various fragrant flowers arise and cease together, therefore, as a cause, they produce in accordance with the subsequent moment of the jusheng carrying the fragrance of flowers, and this is also the case here. Also, consider those who engage in actions driven by greed, etc., the habitual tendencies of greed, etc. This is using a metaphor of perfuming commonly accepted by other schools to illustrate the meaning of one's own school.

Treatise: Furthermore, in the ālaya-vijñāna, are the seeds of various defiled dharmas abiding separately in different places, or are they not abiding separately in different places? Those seeds do not have separate entities abiding in it, nor are they without difference. However, the ālaya-vijñāna arises in this way, having the functional difference of being able to produce those dharmas, therefore it is called the sarva-bīja-vijñāna (consciousness containing all seeds).

Explanation: The seeds of all dharmas are the functional difference of the ālaya-vijñāna, just as the function of dharmas and the essence of all dharmas are neither one nor different, and this is also the case here.

Treatise: Furthermore, how can it be seen that the ālaya-vijñāna and those defiled dharmas are simultaneously and mutually causes? For example, like the flame of a bright lamp.

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。譬如明燈於一時間。燈炷燈焰生焰燒炷。互為因果。阿賴耶識與諸轉識。於一時間互為因果其性亦爾。如是蘆束更互依持令住不倒。若於爾時此能持彼令住不倒。即于爾時彼能持此令住不倒。唯就如是安立因緣者。謂就前說攝持種子相應非余。所餘因緣不可得故者。謂所餘法攝持種子不相應故。若說五因為因緣者。即異門說。阿賴耶識同類遍行異熟三因。若離任持熏習因性。不相應故。熏習若離阿賴耶識。無容有故。相應因者。心與心法更互相待。受用境界有自功能。猶如商旅非離功能。阿賴耶識能依種起俱有因義。即阿賴耶與諸轉識。若離如是俱有因攝。內外種子阿賴耶識。所餘因緣定不可得。

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。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

【現代漢語翻譯】現代漢語譯本：就像燈炷燃燒的同時也在互相影響。又如蘆葦捆互相依靠支撐，才能同時不倒。應當觀察這裡互相為因的道理也是如此。比如阿賴耶識（Alaya-vijñāna，儲存一切種子識）是雜染諸法的因，雜染諸法也是阿賴耶識的因。只能在這種情況下安立因緣，其餘的因緣是無法成立的。

解釋：譬如明燈在一個時間點，燈炷、燈焰，燈焰燃燒燈炷，互相為因果。阿賴耶識與各種轉識（pravrtti-vijnana，眼識、耳識、鼻識、舌識、身識、意識）在一個時間點互相為因果，其性質也是如此。就像蘆葦捆互相依靠支撐才能保持不倒。如果在那個時候，這個能支撐那個使其不倒，就在那個時候，那個也能支撐這個使其不倒。只能在這種情況下安立因緣，指的是前面所說的攝持種子相應，而不是其他的。其餘的因緣無法成立，指的是其餘的法與攝持種子不相應。如果說五因為因緣，那就是另一種說法。阿賴耶識的同類因、遍行因、異熟因這三種因，如果離開任持熏習的因性，就不相應。熏習如果離開阿賴耶識，就沒有存在的可能。相應因指的是心與心法互相依賴，受用境界有自身的功能，就像商旅一樣不能離開功能。阿賴耶識能作為種子的俱有因生起。即阿賴耶識與各種轉識，如果離開這樣的俱有因的攝持，內外種子阿賴耶識，其餘的因緣一定無法成立。

論：為什麼熏習（vasana，習氣）在沒有差異和混雜的情況下，卻能成為有差異和混雜的諸法的因？就像眾多的纈具（用於扎染的工具）和纈所纈的衣服（被扎染的衣服）。當進行扎染的時候，雖然還沒有差異和混雜，不是單一的品類。可以放入染器之後，這個時候衣服上便有了差異和混雜，不是單一的品類，染色絞絡，文像顯現。阿賴耶識也是如此，被有差異和混雜的能熏所熏習，在熏習的時候雖然還沒有差異，可以產生果。染器現前之後便有了差異和混雜，無量品類的諸法顯現。

解釋：為什麼熏習沒有

【English Translation】 English version: Just as the wick and the flame burn simultaneously and interact with each other. Or like a bundle of reeds that support each other to stand upright simultaneously. One should observe that the principle of mutual causation is also like this. For example, the Alaya-vijñāna (storehouse consciousness) is the cause of defiled dharmas, and defiled dharmas are also the cause of the Alaya-vijñāna. Causation should only be established in this way, because other causes and conditions cannot be established.

Explanation: For example, a bright lamp at one moment, the wick, the flame, the flame burning the wick, are mutually cause and effect. The Alaya-vijñāna and the various pravrtti-vijnana (evolving consciousnesses, i.e., eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are mutually cause and effect at one moment, and their nature is also like this. Just like a bundle of reeds that support each other to remain upright. If at that time, this can support that to remain upright, then at that time, that can also support this to remain upright. Causation should only be established in this way, referring to the aforementioned corresponding to the seeds being upheld, and not others. Other causes and conditions cannot be established, referring to the fact that other dharmas do not correspond to the seeds being upheld. If one speaks of the five causes as causes and conditions, that is another way of speaking. The Alaya-vijñāna's homogenous cause, pervasive cause, and resultant cause, if separated from the nature of upholding and perfuming, are not corresponding. If perfuming is separated from the Alaya-vijñāna, it cannot exist. The corresponding cause refers to the mutual dependence of mind and mental dharmas, the enjoyment of realms has its own function, just like merchants cannot be separated from their function. The Alaya-vijñāna can arise as the co-existent cause of seeds. That is, the Alaya-vijñāna and the various evolving consciousnesses, if separated from the upholding of such co-existent causes, the internal and external seeds of the Alaya-vijñāna, other causes and conditions definitely cannot be established.

Treatise: How can perfuming (vasana, habitual energy), without difference or mixture, be the cause of dharmas that have difference and mixture? Like the many resist-dyeing tools and the resist-dyed clothes. When resist-dyeing is being done, although there is no difference or mixture yet, it is not a single category. After it can be put into the dyeing vat, at this time the clothes have difference and mixture, it is not a single category, the dyeing is intertwined, and the patterns appear. The Alaya-vijñāna is also like this, being perfumed by the perfuming that has difference and mixture, although there is no difference when perfuming, it can produce a result. After the dyeing vat appears, there is difference and mixture, and limitless categories of dharmas appear.

Explanation: Why is perfuming without

異等者。就理為難。依理通言。如眾纈具。纈所纈等。纈具即是淡澀差別。當纈衣時無異無雜。文像可得。果生即染器故名果生染器。緣所攝受故名為入。阿賴耶識如所染衣。如染眾像諸法顯現。

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者。謂諸世間難了知故。甚深者。謂聲聞等難窮底故。緣起者。謂即是因有因起義。應念于因後置訖埵緣故。分別自性者。謂于分別有勢力故。或於分別有所須故說名分別。即阿賴耶識能分別自性。以能分析一切有生。雜染法性令差別故。分別愛非愛者。謂無明等十二支分。于能分析善趣惡趣。若可欣樂不可欣樂。種種自體差別生中為最勝緣。從阿賴耶識諸行等生時。由無明等勢力。令福非福不動等有差別故。

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

【現代漢語翻譯】現代漢語譯本『異等者』（Yi Deng Zhe）。如果從理性的角度來詰難，可以依據道理來解釋。比如各種花紋的器具，花紋所呈現的圖案等等，這些器具本身就具有顏色深淺的差別。當在衣服上印染花紋時，看起來沒有差異也沒有混雜，但花紋的形象卻可以顯現出來。果報產生時，就像被染色的器皿，因此稱為『果生染器』。由於被因緣所攝受，所以稱為『入』。阿賴耶識（Ālaya-vijñāna）就像被染色的衣服，各種染上的形象，就是諸法的顯現。

論曰：這樣的緣起在大乘佛教中極其細微和深奧。如果簡略地說，有兩種緣起：一是分別自性緣起，二是分別愛非愛緣起。其中，依靠阿賴耶識（Ālaya-vijñāna）諸法生起，這稱為『分別自性緣起』，因為它能夠分辨種種自性作為緣的性質。還有十二因緣，這稱為『分別愛非愛緣起』，因為它能夠在善趣和惡趣中分辨可愛和不可愛的種種自體作為緣的性質。

釋曰：這樣的緣起在大乘佛教中極其細微，是因為世間人難以瞭解。深奧，是因為聲聞乘等難以窮盡其底蘊。緣起，就是因為有因而產生果的意義。應該想到在因之後安置『訖埵』（qi duo）作為緣故。分別自性，是因為在分別中具有勢力，或者在分別中有所需要，所以稱為『分別』。也就是阿賴耶識（Ālaya-vijñāna）能夠分辨自性，因為它能夠分析一切有生、雜染的法性，使之產生差別。分別愛非愛，是指無明等十二支分，在分析善趣和惡趣，以及可欣樂和不可欣樂的種種自體差別產生中，作為最殊勝的因緣。從阿賴耶識（Ālaya-vijñāna）諸行等產生時，由於無明等的勢力，使得福、非福、不動等產生差別。

論曰：對於阿賴耶識（Ālaya-vijñāna）中，如果愚昧於第一種緣起，就會有人認為分別自性是原因，或者認為分別宿業是原因，或者認為分別自在變化是原因，或者認為分別實我是原因，或者認為無因無緣。如果愚昧於第二種緣起，又會有人認為我是作者，我是受者，譬如眾多……

【English Translation】 English version 'Those who are different' (Yi Deng Zhe). If one challenges from the perspective of reason, it can be explained according to principle. For example, various patterned utensils, the patterns displayed, etc., these utensils themselves have differences in the depth of color. When patterns are dyed on clothes, they appear neither different nor mixed, but the image of the pattern can be revealed. When karmic results arise, it is like a dyed vessel, hence it is called 'fruit-born dyed vessel'. Because it is embraced by conditions, it is called 'entry'. Ālaya-vijñāna (storehouse consciousness) is like the dyed clothes, and the various dyed images are the manifestation of all dharmas.

Treatise says: Such dependent origination is extremely subtle and profound in Mahayana Buddhism. Furthermore, if briefly stated, there are two types of dependent origination: first, the dependent origination of discriminating self-nature; second, the dependent origination of discriminating love and non-love. Among them, the arising of all dharmas relying on Ālaya-vijñāna (storehouse consciousness) is called 'dependent origination of discriminating self-nature', because it can discriminate various self-natures as the nature of conditions. There are also the twelve links of dependent origination, which are called 'dependent origination of discriminating love and non-love', because they can discriminate lovable and unlovable various selves in good and bad destinies as the nature of conditions.

Explanation says: Such dependent origination is extremely subtle in Mahayana Buddhism because it is difficult for worldly people to understand. It is profound because it is difficult for Śrāvakayāna (the vehicle of hearers) and others to fathom its depths. Dependent origination means that there is a cause and a result arises. One should think of placing 'qi duo' after the cause as the condition. Discriminating self-nature is because it has power in discrimination, or because it needs something in discrimination, so it is called 'discrimination'. That is, Ālaya-vijñāna (storehouse consciousness) can discriminate self-nature because it can analyze all arising, defiled dharmas, and make them different. Discriminating love and non-love refers to the twelve links such as ignorance, which are the most superior conditions in the arising of differences in good and bad destinies, and in the various selves that are lovable and unlovable. When actions and so on arise from Ālaya-vijñāna (storehouse consciousness), due to the power of ignorance and so on, merit, demerit, immovability, etc., are differentiated.

Treatise says: Regarding Ālaya-vijñāna (storehouse consciousness), if one is ignorant of the first type of dependent origination, some will think that discriminating self-nature is the cause, or that discriminating past actions is the cause, or that discriminating free transformation is the cause, or that discriminating real self is the cause, or that there is no cause and no condition. If one is ignorant of the second type of dependent origination, some will think that I am the doer, I am the receiver, like many...

生盲士夫未曾見象。復有以象說而示之彼諸生盲有觸象鼻。有觸其牙。有觸其耳。有觸其足。有觸其尾。有觸脊[月*梁]。諸有問言象為何相。或有說言象如犁柄。或說如杵。或說如箕。或說如臼。或說如帚。或有說言象如石山。若不解了此二緣起。無明生盲亦復如是。或有計執自性為因。或有計執宿作為因。或有計執自在為因。或有計執實我為因。或有計執無因無緣。或有計執我為作者我為受者。阿賴耶識自性因性及果性等。如所不了象之自性。

釋曰。由於二種緣起義愚。譬如生盲。或有計執宿作為因者。損減士用故成邪執。

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

釋曰。為顯本生了別自性故。復說言又若略等。謂生生中。由善不善諸業熏習。所取能取分別執著。種子所生有情本事異熟為性。阿賴耶識及與雜染諸法種子為其自相。能攝三界者。能攝欲色及無色纏。一切自體者。能攝一切有情相續。一切趣等者。能攝天趣等。言能攝者。常相續相。何以故。如色轉識有處有時相續間斷。阿賴耶識則不如是。乃至治生恒持一切遍諸位故。

論曰。此中五頌。

外內不明瞭　　二種唯世俗　勝義諸種子　　當知有六種　剎那滅俱有　

【現代漢語翻譯】現代漢語譯本：一個天生的盲人從未見過大象。有人用關於大象的說法來向他們展示，這些盲人有的摸到象鼻，有的摸到象牙，有的摸到象耳，有的摸到象足，有的摸到象尾，有的摸到象背（脊樑）。當有人問大象是什麼樣子時，有的人說大象像犁柄，有的說像杵，有的說像簸箕，有的說像石臼，有的說像掃帚，有的人說大象像石山。如果不瞭解這兩種緣起，無明的盲人也像這樣。有的人執著于自性為因，有的人執著于宿業為因，有的人執著于自在天（Maheśvara）為因，有的人執著于實我（Ātman）為因，有的人執著于無因無緣，有的人執著于『我』是作者，『我』是受者。對於阿賴耶識（Ālaya-vijñāna）的自性、因性和果性等等，就像不瞭解大象的自性一樣。

解釋：由於對兩種緣起之義的愚昧，就像天生的盲人一樣。有的人執著于宿業為因，損害了人的努力，因而形成邪見。

論：再簡略地說，阿賴耶識（Ālaya-vijñāna）以異熟識（Vipāka-vijñāna）和一切種子為其自性，能夠攝持三界的一切自體和一切趣等。

解釋：爲了顯明本生了別自性，所以又說『再簡略』等。意思是說，在生生世世中，由善與不善的諸業熏習，所取、能取、分別執著的種子所生的有情本事，以異熟為性。阿賴耶識（Ālaya-vijñāna）以及雜染諸法的種子是它的自相。『能攝三界』，是指能攝欲界、色界和無色界。『一切自體』，是指能攝一切有情相續。『一切趣等』，是指能攝天趣等。『能攝』的意思是常相續相。為什麼呢？因為色轉識（Rūpa-vijñāna）在有的地方、有的時間相續間斷，而阿賴耶識（Ālaya-vijñāna）則不是這樣，乃至在證悟之前，恒常保持一切，遍及諸位。

論：這裡有五頌：

內外不分明，兩種唯世俗，勝義諸種子，當知有六種，剎那滅俱有。

【English Translation】 English version: A congenitally blind man has never seen an elephant. Someone explains and shows them the elephant, and these blind men touch the elephant's trunk, some touch its tusks, some touch its ears, some touch its feet, some touch its tail, and some touch its back (spine). When someone asks what an elephant looks like, some say the elephant is like a plow handle, some say it's like a pestle, some say it's like a winnowing basket, some say it's like a mortar, some say it's like a broom, and some say the elephant is like a stone mountain. If one does not understand these two kinds of dependent origination, the blind in ignorance are also like this. Some are attached to self-nature as the cause, some are attached to past actions as the cause, some are attached to Maheśvara (自在天) as the cause, some are attached to Ātman (實我) as the cause, some are attached to no cause and no condition, and some are attached to 'I' am the doer, 'I' am the receiver. Regarding the self-nature, causal nature, and resultant nature of Ālaya-vijñāna (阿賴耶識), it is like not understanding the self-nature of the elephant.

Explanation: Due to ignorance of the meaning of the two kinds of dependent origination, it is like being congenitally blind. Some are attached to past actions as the cause, which impairs human effort and thus forms wrong views.

Treatise: Furthermore, to put it briefly, Ālaya-vijñāna (阿賴耶識) takes Vipāka-vijñāna (異熟識) and all seeds as its self-nature, and can encompass all self-entities and all destinies of the three realms.

Explanation: In order to clarify the inherently distinct self-nature, it is further said 'to put it briefly' and so on. It means that in life after life, the abilities of sentient beings born from the seeds of what is taken, what can be taken, discrimination, and attachment, which are cultivated by good and bad karmas, take maturation as their nature. The seeds of Ālaya-vijñāna (阿賴耶識) and defiled dharmas are its own characteristics. 'Able to encompass the three realms' means able to encompass the desire realm, the form realm, and the formless realm. 'All self-entities' means able to encompass the continuous streams of all sentient beings. 'All destinies' means able to encompass the heavenly destinies and so on. 'Able to encompass' means the aspect of constant continuity. Why? Because the consciousness of form (Rūpa-vijñāna) has intermittent continuity in some places and at some times, while Ālaya-vijñāna (阿賴耶識) is not like this, until enlightenment, it constantly maintains everything and pervades all positions.

Treatise: Here are five verses:

Not clear about inside and outside, the two are only conventional, The seeds of ultimate truth, should be known to be of six kinds, Momentary cessation and co-existence.

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　　如任運后滅

釋曰。前已總說一切種子。為顯如是種子差別。復說五頌。謂內外等稻穀麥等名外種子。阿賴耶識名內種子。不明瞭者。是無記故。言二種者。謂外及內。或果與因。此俱唯識由持因性。雜染清凈二法轉故。有本頌。言於二者。彼應于因於果執麥等外種說名世俗。阿賴耶識所變現故。言勝義者。阿賴耶識是實種子。是一切種子實因緣性故。及為彼體故。此二種子六種差別法差別故。剎那滅者。生已無間即滅壞故。無有常住得成種子。於一切時無差別故。雖剎那滅然非已滅。何者俱有已滅生果。不應理故。如死雞鳴。是故應許種子與果俱時而住。以此與果不相違故。如蓮華根。雖復俱有然非一二三剎那住。猶如電光。何者應知。此恒隨轉剎那轉轉。經于多時恒隨轉故。所以者何。其根損益枝等同故。若恒隨轉非許少分樂為種子。何因緣故不從一切一切俱生為避此難故說決定。雖恒隨轉以諸種子功能定故。不從一切一切俱生。雖爾何故不一切時常能生果。為避此失言待眾緣。非一切

【現代漢語翻譯】現代漢語譯本恒常相隨轉變應當知曉。決定依賴眾多因緣，只能引發自身的結果。堅固的無記性（既非善也非惡的狀態）可以被熏習，與能熏習的事物相應。所熏習的事物與能熏習的事物並非不同，這就是熏習的相狀。六識（眼識、耳識、鼻識、舌識、身識、意識）沒有相應的熏習，因為三種差別（時間、處所、種類）相互違背。兩個念頭不能同時存在，如果類比其他事物就會造成過失。此外在的種子和內在的種子，能生和能引應當知曉。枯萎和喪失是由於能引的作用，就像任運（自然而然）之後消滅。

解釋：前面已經總括地說明了一切種子。爲了顯示這些種子的差別，再次說明五個頌。所謂內外等，稻穀麥等稱為外在的種子，阿賴耶識（第八識，儲存一切業種的識）稱為內在的種子。不明顯的是因為它是無記性的緣故。所說的兩種，是指外在和內在，或者指果和因。這兩種都屬於唯識，因為它們持有因的性質，並且雜染和清凈兩種法在其中流轉。有本頌說，對於這兩種，他們應該對於因和果，執著麥等外在的種子，說這是世俗諦。阿賴耶識所變現的緣故。所說的勝義諦，阿賴耶識是真實的種子，是一切種子的真實因緣的性質的緣故，並且是它們的本體的緣故。這兩種種子有六種差別，法的差別緣故。剎那滅，是因為生起之後立即滅壞的緣故，沒有常住不變的事物可以成為種子，因為在任何時候都沒有差別。雖然是剎那滅，但並非已經滅盡。什麼和已經滅盡的事物同時產生結果呢？這是不合道理的，就像死雞不會鳴叫一樣。所以應該允許種子和果同時存在，因為這樣與果不相違背。就像蓮花的根，雖然同時存在，但並非只存在一二三個剎那，就像閃電一樣。什麼應當知曉呢？這個恒常相隨轉變，剎那剎那地轉變，經過很長時間恒常相隨轉變的緣故。為什麼這樣說呢？因為根的損益和枝等是相同的。如果恒常相隨轉變，卻允許少部分快樂作為種子，什麼因緣導致不從一切一切同時產生呢？爲了避免這個困難，所以說決定。雖然恒常相隨轉變，但因為各種種子的功能是決定的緣故，所以不從一切一切同時產生。即使這樣，為什麼不是在一切時候都能產生結果呢？爲了避免這個過失，所以說依賴眾多因緣。並非一切

【English Translation】 English version Constantly following transformation should be known. Definitely depends on numerous conditions, only able to bring forth its own result. Firm neutral (neither good nor evil state) can be influenced, corresponding with what can influence. What is influenced is not different from what can influence, this is the characteristic of influence. The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) do not have corresponding influence, because the three differences (time, place, type) contradict each other. Two thoughts cannot exist simultaneously, if analogies are made to other things, it will cause errors. External seeds and internal seeds, what can generate and what can lead should be known. Withering and loss are due to the function of what can lead, just like annihilation after spontaneous action.

Explanation: Previously, all seeds have been generally explained. In order to show the differences of these seeds, five verses are explained again. The so-called external and internal, rice and wheat are called external seeds, Ālaya-vijñāna (the eighth consciousness, the storehouse of all karma seeds) is called internal seeds. What is not clear is because it is neutral. The two kinds mentioned refer to external and internal, or to cause and effect. Both of these belong to Consciousness-only, because they hold the nature of cause, and both defiled and pure dharmas flow within them. There is a verse that says, regarding these two, they should, regarding cause and effect, cling to external seeds such as wheat, saying that this is conventional truth. Because it is transformed by Ālaya-vijñāna. The so-called ultimate truth, Ālaya-vijñāna is the real seed, because it is the real causal nature of all seeds, and because it is their essence. These two seeds have six differences, because of the difference of dharmas. Momentary annihilation, because it is destroyed immediately after arising, there is nothing permanent that can become a seed, because there is no difference at any time. Although it is momentary annihilation, it is not completely annihilated. What and what has been annihilated simultaneously produce results? This is unreasonable, just like a dead chicken cannot crow. Therefore, it should be allowed that the seed and the fruit exist simultaneously, because this does not contradict the fruit. Just like the root of a lotus flower, although it exists simultaneously, it does not only exist for one, two, or three moments, just like lightning. What should be known? This constantly follows transformation, transforming moment by moment, constantly following transformation for a long time. Why is this said? Because the gain or loss of the root is the same as the branches, etc. If constantly following transformation, but allowing a small part of happiness to be the seed, what causes it not to arise simultaneously from everything? In order to avoid this difficulty, it is said to be definite. Although constantly following transformation, because the functions of various seeds are definite, it does not arise simultaneously from everything. Even so, why is it not possible to produce results at all times? In order to avoid this error, it is said to depend on numerous conditions. Not everything

時會遇眾緣故無過失。今此種子是誰種子。答此問言。唯能引自果。所言唯者。若於此時能生自果。即于爾時說名種子。種與有種並無始故。由此唯言遮相續等為種子體。如所說種子法不相應故。要待所熏能熏相應。種與有種其性方立。為辯所熏故說堅等。若法相續隨轉堅住。如苣勝等乃為所熏。非不堅住。猶如聲等非唯堅住。復無記性方是所熏。如平等香乃受熏習。非極香物如沉麝等。非極臭物。如蒜薤等。言可熏者。若物可熏或能受熏。分分展轉更相和糅乃名可熏。非金石等能受熏習。不可分分相和糅故。非唯可熏要復與彼能熏相應乃名所熏。非別異住。同時同處不即不離名曰相應。具斯眾德可名所熏。非異於此。非聲為遮一切轉識是所熏性。如上所說義相違故。阿賴耶識其體堅住。乃至治生相續隨轉。未曾斷故性唯無記非善惡故。性應可熏或能受熏。非常住故。能熏相應俱生滅故。是為熏習相者。是彼法故所熏為能相。熏習為所相。又諸轉識定非所熏。以彼六識無定相應。何以故。以三差別互相違故。若六轉識定俱有者。不應所依所緣作意三種各別。以各別故。六種轉識不定俱生。不俱生故。無定相應。無相應故。何有所熏能熏之性。若言前念熏於後念成熏習者。此義不然。以其二念不俱有故。此亦顯示由二剎

【現代漢語翻譯】現代漢語譯本：當各種因緣聚合時，就不會有過失。現在這個種子是誰的種子呢？回答這個問題說：『唯』能引生自己的果。這裡所說的『唯』，是指如果在這個時候能夠產生自己的果，那麼就在那個時候稱之為種子。種子和有種都是無始的緣故。因此，用『唯』這個詞來排除相續等作為種子的本體。正如所說的種子法是不相應的緣故。要等待所熏和能熏相應，種子和有種的性質才能成立。爲了辨別所熏，所以說『堅』等。如果法相續隨順流轉，堅固安住，如亞麻籽等，才能作為所熏，不是不堅固安住的。猶如聲音等。不是隻有堅固安住的，還要是無記性的，才是所熏。如平等香才能接受熏習，不是極香的物體，如沉香、麝香等；也不是極臭的物體，如大蒜、韭菜等。所說的『可熏』，是指物體可以被熏，或者能夠接受薰染。各個部分輾轉互相混合，才叫做可熏，不是金石等能夠接受薰染，因為不能分分相和合。不是隻有可熏，還要與能熏相應，才能稱為所熏，不是分離異處而住。同時同處，不即不離，叫做相應。具備這些眾多的功德，才可以稱為所熏，不是不同於這些。不是聲音，是爲了排除一切轉識是所熏的性質，因為和上面所說的意義相違背。阿賴耶識的本體堅固安住，乃至資生相續隨順流轉，未曾斷絕的緣故，性質唯是無記，不是善惡的緣故。性質應該是可熏的，或者能夠接受薰染，不是常住的緣故。能熏相應，同時生滅的緣故。這就是熏習的相：是彼法的緣故，所熏為能相，熏習為所相。此外，各種轉識一定不是所熏，因為這六識沒有一定的相應。為什麼呢？因為三種差別互相違背的緣故。如果六種轉識一定同時存在，就不應該所依、所緣、作意三種各不相同。因為各自不同的緣故，六種轉識不是同時產生。不一起產生，就沒有一定的相應。沒有相應，哪裡有所熏能熏的性質呢？如果說前念熏於後念，成就熏習，這個道理是不成立的。因為這兩個念頭不是同時存在的緣故。這也顯示了由於兩個剎那

【English Translation】 English version: When various conditions come together, there is no fault. Now, whose seed is this seed? To answer this question, it is said: 『Only』 it can produce its own fruit. The 『only』 here refers to that if it can produce its own fruit at this time, then it is called a seed at that time. Because the seed and the potential for seed are without beginning. Therefore, the word 『only』 is used to exclude continuity and other things as the substance of the seed. Just as the so-called seed dharma is not corresponding. It must wait for the perfumed and the perfumer to correspond, then the nature of the seed and the potential for seed can be established. To distinguish the perfumed, therefore, it is said 『firm』 and so on. If the dharma continues to flow and remains firm, such as flax seeds, then it can be regarded as the perfumed, not the non-firm. Like sound and so on. It is not only firm, but also of neutral nature, then it is the perfumed. Like equal fragrance can be accepted to be perfumed, not extremely fragrant objects, such as agarwood, musk, etc.; nor extremely smelly objects, such as garlic, leeks, etc. The so-called 『perfumable』 refers to an object that can be perfumed, or can receive perfume. The parts are transferred and mixed with each other, then it is called perfumable, not gold, stone, etc. can receive perfume, because they cannot be divided and mixed together. It is not only perfumable, but also corresponding to the perfumer, then it can be called the perfumed, not living in separate places. At the same time and place, neither identical nor separate, is called corresponding. Possessing these many virtues can be called the perfumed, not different from these. Not sound, is to exclude all transforming consciousnesses from being the nature of the perfumed, because it contradicts the meaning mentioned above. The substance of Ālaya-consciousness (storehouse consciousness) is firm and abiding, and even the sustenance continues to flow, never interrupted, so its nature is only neutral, not good or evil. Its nature should be perfumable, or able to receive perfume, not permanent. The perfumer corresponds, arising and ceasing at the same time. This is the characteristic of perfume: it is the dharma of that, the perfumed is the able aspect, and perfume is the perfumed aspect. Furthermore, various transforming consciousnesses are certainly not the perfumed, because these six consciousnesses do not have a definite correspondence. Why? Because the three differences contradict each other. If the six transforming consciousnesses certainly exist at the same time, then the support, the object, and the attention should not be different. Because they are different, the six transforming consciousnesses do not arise at the same time. If they do not arise together, there is no definite correspondence. Without correspondence, where is the nature of the perfumer and the perfumed? If it is said that the previous thought perfumes the subsequent thought, accomplishing perfume, this principle is not established. Because these two thoughts do not exist at the same time. This also shows that due to two moments

那。不俱有故無定相應。無相應故。無有所熏能熏之性。若言依止種類句義。六種轉識。或二剎那同一識類。或剎那類無有差別。由異品故。或即彼識。或彼剎那。有相熏習非一切者。此不應理。種類例余成過失故。阿羅漢心不出識類。彼亦應是不善所熏。一類法故。或類例余成過失者。是例余類有過失義。此義云何。謂眼等根清凈色性。皆根種類之所隨逐。意根亦應成造色性。根義等故。且有爾所熏習異計。或說六識展轉相熏。或說前念熏於後念。或說熏識剎那種類。如是一切皆不應理。是故唯說阿賴耶識是所熏習非余識者。是為善說。如是外內二種種子俱為生因。及為引因。若外種子親望于芽為能生因。轉望莖等為能引因。阿賴耶識是內種子。親望名色為能生因。轉望六處乃至老死為能引因。生因且爾。云何引因。為答此問故說枯喪。由能引言。若二種子唯作生因非引因者。收置倉等麥等種子。不應久時相似相續。喪后屍骸如青瘀等。分位隨轉亦不應有何者才死即應滅壞。云何譬如任運后滅。譬如射箭放弦行力為能生因。令箭離弦不即墮落。彎弓行力為箭引因。令箭前行遠有所至。非唯放弦。行力能生應即墮故。亦非動勢展轉相推應不墮故。既離弦行遠有所至。故知此中有二行力。能生能引。有頌任運后滅故者。

【現代漢語翻譯】那，因為不具有恒常的相應關係，所以沒有固定的相應性。因為沒有相應性，所以沒有被薰染和能薰染的性質。如果說依賴於種類、語句和意義，六種轉識（眼識、耳識、鼻識、舌識、身識、意識）或者兩個剎那（極短的時間單位）屬於同一識類，或者剎那間的識類沒有差別，因為它們屬於不同的類別，或者就是那個識，或者那個剎那，有相互熏習但不是全部。這種說法是不合理的，因為種類會像其他事物一樣造成過失。阿羅漢（已證得最高果位的人）的心識不會超出識類的範圍，那麼它也應該被不善的念頭所薰染，因為它們屬於同一類法。或者說，如果種類像其他事物一樣造成過失，那麼這就是說像其他類別一樣有過失的意義。這是什麼意思呢？就是說，像眼睛等感官的清凈和顏色的性質，都受到感官種類的影響，那麼意根（意識的根源）也應該變成造色的性質，因為感官的意義是相同的。姑且認為有這麼多種熏習的異議。或者說六識之間相互薰染，或者說前一個念頭薰染后一個念頭，或者說薰染識的剎那種類。所有這些說法都是不合理的。所以，只有說阿賴耶識（第八識，儲存所有業種子的識）是被薰染的對象，而不是其他識，才是正確的說法。這樣，內外兩種種子都是產生的因，也是引導的因。如果外在的種子直接作用於萌芽，是能生因，間接作用於莖等，是能引因。阿賴耶識是內在的種子，直接作用於名色（精神和物質現象），是能生因，間接作用於六處（眼、耳、鼻、舌、身、意）乃至老死，是能引因。以上是關於生因的解釋。那麼什麼是引因呢？爲了回答這個問題，所以說枯萎和喪失。通過『能引』這個詞來表達。如果兩種種子僅僅作為生因，而不是引因，那麼儲存在倉庫里的麥子等種子，不應該長時間保持相似的狀態。喪失后的屍體，如青瘀等，狀態的轉變也不應該存在，因為屍體一旦死亡就應該立即滅壞。怎麼會像自然消亡一樣呢？比如射箭，弓弦的彈射力量是能生因，使箭離開弓弦后不會立即掉落。彎弓的力量是箭的引因，使箭向前飛行，到達遠方。不是僅僅弓弦的彈射力量就能產生效果，否則箭應該立即掉落。也不是動勢的傳遞，否則箭應該不會掉落。既然箭離開了弓弦還能飛行到遠方，就知道這裡面有兩種力量，一種是能生，一種是能引。有頌詞說，自然消亡是因為有引因。

【English Translation】 That, because it does not possess constant association, it has no fixed correspondence. Because there is no correspondence, it has no nature of being perfumed or being able to perfume. If it is said that relying on types, sentences, and meanings, the six types of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), or two kshanas (extremely short units of time) belong to the same type of consciousness, or that there is no difference between the types of consciousness in kshanas, because they belong to different categories, or that it is that consciousness, or that kshana, that there is mutual perfuming but not all. This statement is unreasonable, because types can cause faults like other things. The consciousness of an Arhat (one who has attained the highest fruit) does not go beyond the scope of consciousness types, so it should also be perfumed by unwholesome thoughts, because they belong to the same type of dharma. Or, if types cause faults like other things, then this means that there is a fault like other categories. What does this mean? It means that the purity and color properties of sense organs such as the eyes are all influenced by the types of sense organs, so the root of mind (the source of consciousness) should also become the nature of creating colors, because the meaning of the senses is the same. Let's assume that there are so many different opinions about perfuming. Or it is said that the six consciousnesses perfume each other, or that the previous thought perfumes the next thought, or that it perfumes the kshana types of consciousness. All these statements are unreasonable. Therefore, it is only correct to say that the Alaya consciousness (the eighth consciousness, which stores all karma seeds) is the object of being perfumed, not other consciousnesses. In this way, both internal and external seeds are the cause of production and also the cause of guidance. If the external seed directly acts on the sprout, it is the cause of production, and indirectly acts on the stem, etc., it is the cause of guidance. The Alaya consciousness is the internal seed, directly acting on name and form (mental and material phenomena), it is the cause of production, and indirectly acting on the six senses (eye, ear, nose, tongue, body, mind) and even old age and death, it is the cause of guidance. The above is the explanation of the cause of production. So what is the cause of guidance? To answer this question, it is said that withering and loss. It is expressed through the word 'able to guide'. If the two seeds only act as the cause of production, not the cause of guidance, then the seeds of wheat, etc., stored in the warehouse should not maintain a similar state for a long time. The transformation of the state of the corpse after death, such as cyanosis, etc., should also not exist, because the corpse should be destroyed immediately after death. How can it be like natural extinction? For example, shooting an arrow, the elastic force of the bowstring is the cause of production, so that the arrow will not fall immediately after leaving the bowstring. The force of bending the bow is the cause of guidance for the arrow, so that the arrow flies forward and reaches a distance. It is not only the elastic force of the bowstring that can produce the effect, otherwise the arrow should fall immediately. Nor is it the transmission of momentum, otherwise the arrow should not fall. Since the arrow can fly to a distance after leaving the bowstring, it is known that there are two forces here, one is able to produce, and the other is able to guide. There is a verse that says that natural extinction is because there is a guiding cause.

彼直以理增益引因。非說譬喻。所以者何。油炷都盡不待外緣。燈焰任運后漸方滅。非初即滅。由此道理決定應有能引功力。於今未盡內法諸行。亦應如是有種勢力。展轉能引令不斷絕。

論曰。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。如是已辯外內種子。其性粗同爲顯不同。復說外或無熏習等。或者分別不決定義。謂外種子。或有熏習。或無熏習。如從其炭牛糞毛等隨其次第生。彼苣勝青。蓮華根。及以蒲等非苣勝等。與彼炭等俱生俱滅。互相熏習而從彼生。如是外種或無熏習。如苣勝等與華鬘等俱生俱滅。由熏習故生香氣等。如是外種或有熏習。如是分別外種不定。是故說或內種子。即是阿賴耶識中一切法熏習。如是種子應知定由熏習故有。何以故。若無所持聞等熏習。多聞等果不見有故。又外種子若稻穀等。或有雖種而復失壞。若稊稗等或有不種而復得生。云何內種非如外種。有作不作生得過失。故次答言。故成相違。以內種子與外種子不同法故。名曰相違。若外種子與內種子有差別者。云何不違前文所說。阿賴耶識是一切法真實種子。為避此難故說外種。內為緣等由稻

【現代漢語翻譯】現代漢語譯本：他直接以道理來增益和引導因，而不是用譬喻來說明。為什麼呢？因為油燈的燈芯完全燃盡，不需要等待外在的條件，燈焰自然而然地逐漸熄滅，而不是一開始就熄滅。由此道理可以確定，必然存在能夠引導的功力。現在還沒有完全窮盡的內在法（內法，指阿賴耶識中的種子）的諸行，也應該像這樣具有某種勢力，輾轉相引，使其不斷絕。

論曰：爲了顯示內在的種子不同於外在的種子，再次說了兩個頌。

『外或無熏習，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：像這樣已經辨別了外在和內在的種子，它們的性質大致相同，爲了顯示它們的不同，再次說了『外或無熏習』等。『或者』表示分別而不確定。意思是說，外在的種子，或者有熏習，或者沒有熏習。例如，從炭、牛糞、毛髮等，依次產生苣勝（一種草）、青蓮花、蓮花根以及蒲草等。不是苣勝等與炭等同時產生同時滅亡，互相熏習而從它們產生。像這樣，外在的種子或者沒有熏習。例如，苣勝等與華鬘（花環）等同時產生同時滅亡，因為熏習的緣故而產生香氣等。像這樣，外在的種子或者有熏習。像這樣分別外在的種子是不確定的。所以說『或者』。內在的種子，就是阿賴耶識中一切法的熏習。像這樣的種子應該知道，一定是因為熏習的緣故而存在。為什麼呢？如果沒有所依持的聽聞等的熏習，那麼博聞等的果就不會產生。而且，外在的種子，比如稻穀等，或者有雖然播種卻又遺失損壞的，比如稊稗（tí bài，野草）等，或者有不播種卻又自然生長的。怎麼能說內在的種子不像外在的種子那樣，有作為不作為而產生得失的過失呢？所以接著回答說：『故成相違』。因為內在的種子與外在的種子有不同的法則，所以叫做相違。如果外在的種子與內在的種子有差別，怎麼能不違背前面所說的阿賴耶識是一切法真實種子的說法呢？爲了避免這個責難，所以說『外種，內為緣』等。因為稻

【English Translation】 English version: He directly augments and guides the cause with reason, rather than explaining with metaphors. Why is that? Because when the wick of an oil lamp is completely exhausted, it does not wait for external conditions; the flame naturally and gradually extinguishes, rather than extinguishing immediately. From this principle, it can be determined that there must be a power that can guide. The various activities of the inner dharmas (inner dharmas, referring to the seeds in the Alaya Consciousness) that have not yet been completely exhausted should also have such a power, mutually attracting each other in succession, so that they are not interrupted.

Treatise says: To show that the inner seeds are different from the outer seeds, two verses are spoken again.

'Outer may or may not have perfuming, inner seeds should be known, Without perfuming of hearing etc., the arising of fruit is unreasonable. Making, not making, losing, gaining, the fault thus becomes contradictory, Outer seeds are the condition for the inner, relying on their perfuming.'

Explanation says: Having thus distinguished between outer and inner seeds, their natures are roughly the same. To show their differences, it is said again, 'Outer may or may not have perfuming,' etc. 'May' indicates distinction without certainty. It means that outer seeds may or may not have perfuming. For example, from charcoal, cow dung, hair, etc., successively arise 苣勝 (jù shèng, a kind of grass), blue lotus, lotus root, and cattails, etc. It is not that 苣勝, etc., arise and perish simultaneously with charcoal, etc., mutually perfuming each other and arising from them. Thus, outer seeds may or may not have perfuming. For example, 苣勝, etc., arise and perish simultaneously with garlands, etc., producing fragrance, etc., due to perfuming. Thus, outer seeds may or may not have perfuming. Distinguishing outer seeds in this way is uncertain. Therefore, it is said 'may'. Inner seeds are the perfuming of all dharmas in the Alaya Consciousness. Such seeds should be known to exist certainly because of perfuming. Why is that? If there is no perfuming of hearing, etc., to rely on, then the fruit of extensive learning, etc., will not arise. Moreover, outer seeds, such as rice grains, may be sown but lost or damaged, while weeds, etc., may grow naturally without being sown. How can it be said that inner seeds are not like outer seeds, having the faults of gain and loss arising from making or not making? Therefore, it is answered next: 'Thus becomes contradictory.' Because inner seeds have different laws from outer seeds, it is called contradictory. If outer seeds are different from inner seeds, how can it not contradict the previous statement that the Alaya Consciousness is the true seed of all dharmas? To avoid this criticism, it is said, 'Outer seeds are the condition for the inner,' etc. Because rice

谷等外法種子。皆是眾生感受用業熏習種子。依阿賴耶力所變現。是故外種離內無別。如有頌言。

天地風虛空　　陂池方大海　皆真內所作　　分別不在外

如是等類有無量頌。

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。諸趣謂天等趣。能受用者即六轉識為受用故。從緣而生。所緣境界可分別故。為顯此義故。引中邊分別論頌。為至教量。言此中者。此諸識中能受用者謂受蘊。能分別者謂想蘊。能推者謂行蘊。思能推心。于彼彼轉最勝故。說如是三蘊皆能助心。受用境界故名心法。

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。此中為顯阿賴耶識與諸轉識。更互為緣引阿笈摩。令其堅固故。說諸法于識藏等。又如瑜伽師地論攝抉擇分中說。阿賴耶識與諸轉識作二緣性。一為彼種子故。二為彼所依故。為種子者。謂所有善不善無記。轉識轉時一切皆用阿賴耶識為種子故。為所依者。謂由阿賴耶識執受色根。五種識身依之而轉非無執受。又由有阿賴耶識故得有末那。由此

【現代漢語翻譯】現代漢語譯本：穀物等外在之法的種子，都是眾生感受、使用業力熏習的種子，依靠阿賴耶識（Ālaya-vijñāna，儲存一切種子識）的力量所變現。因此，外在的種子離開內在的阿賴耶識就沒有差別。正如頌文所說：

『天地風虛空，陂池方大海，皆真內所作，分別不在外。』

像這樣的頌文還有無量。

論曰：再次，其餘的轉識（pravṛtti-vijñāna，轉變的意識），普遍地在一切自體諸趣中，應當知道被稱作能受用者。如《中邊分別論》（Madhyānta-vibhāga）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：諸趣指的是天等諸趣。能受用者就是六轉識，因為它們是受用者，所以從緣而生。所緣的境界是可以分別的。爲了顯明這個意義，所以引用《中邊分別論》的偈頌作為至高的教量。『此中』指的是這些識中，能受用者指的是受蘊（vedanā-skandha，感受的集合）。能分別者指的是想蘊（saṃjñā-skandha，知覺的集合）。能推動者指的是行蘊（saṃskāra-skandha，意志的集合），思能推動心，因為它在各種境界的轉變中最為殊勝。所以說這三個蘊都能幫助心受用境界，因此被稱為心法。

論曰：這樣，阿賴耶識和轉識互相為緣。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：這裡爲了顯明阿賴耶識與諸轉識互相為緣，所以引用阿笈摩（Āgama，聖教），使其更加堅固，所以說『諸法于識藏』等等。又如《瑜伽師地論》（Yogācārabhūmi-śāstra）《攝抉擇分》（Saṃgrahaṇī）中所說，阿賴耶識與諸轉識具有兩種緣的性質：一是作為它們的種子，二是作為它們所依賴的基礎。作為種子，指的是所有善、不善、無記的轉識在運轉時，都以阿賴耶識作為種子。作為所依，指的是由於阿賴耶識執持色根，五種識身（眼識、耳識、鼻識、舌識、身識）依靠它而運轉，並非沒有執持。又由於有阿賴耶識，所以才會有末那識（manas-vijñāna，意識）。由此

【English Translation】 English version: Seeds of external dharmas such as grains are all seeds of karma-induced imprints experienced and utilized by sentient beings, manifested by the power of Ālaya-vijñāna (storehouse consciousness). Therefore, external seeds are no different from the internal without separation. As the verse says:

'Heaven and earth, wind and void, ponds and vast oceans, are all truly made within; distinctions are not external.'

There are countless verses of this kind.

Treatise: Furthermore, the remaining pravṛtti-vijñānas (evolving consciousnesses), universally in all self-natures and realms, should be known as those who can experience and utilize. As the gatha in Madhyānta-vibhāga (Discrimination between the Middle and the Extremes) says:

'One is called the condition-consciousness, the second is called the experiencer; among these, the ability to experience and utilize distinguishes the mental dharmas.'

Explanation: The realms refer to realms such as the heavens. Those who can experience and utilize are the six pravṛtti-vijñānas, because they are the experiencers, they arise from conditions. The objects of experience can be distinguished. To clarify this meaning, the gatha from Madhyānta-vibhāga is cited as the supreme teaching. 'Among these' refers to these consciousnesses; those who can experience and utilize refer to the vedanā-skandha (aggregate of feeling). Those who can distinguish refer to the saṃjñā-skandha (aggregate of perception). Those who can propel refer to the saṃskāra-skandha (aggregate of mental formations); thought can propel the mind, because it is the most excellent in the transformation of various realms. Therefore, it is said that these three skandhas can all help the mind experience and utilize objects, hence they are called mental dharmas.

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

'All dharmas are in the storehouse consciousness, and consciousness is also in the dharmas; they are mutually the nature of result, and also constantly the nature of cause.'

Explanation: Here, to clarify that the Ālaya-vijñāna and the pravṛtti-vijñānas are mutually conditioned, the Āgama (scriptural authority) is cited to strengthen it, hence it says 'All dharmas are in the storehouse consciousness' and so on. Furthermore, as it is said in the Saṃgrahaṇī (Compendium of Determinations) of Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), the Ālaya-vijñāna and the pravṛtti-vijñānas have two kinds of conditional nature: one is as their seed, and the other is as the basis upon which they rely. As the seed, it refers to all good, unwholesome, and neutral pravṛtti-vijñānas, when they are functioning, all use the Ālaya-vijñāna as the seed. As the basis upon which they rely, it refers to the fact that because the Ālaya-vijñāna grasps the sense organs, the five vijñāna-kāyas (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) function relying on it, not without grasping. Furthermore, because there is Ālaya-vijñāna, there is manas-vijñāna (mind consciousness). From this

末那為依止故意識得轉。譬如依止眼等五根。五識身轉非無五根。意識亦爾。非無意根。複次諸轉識與阿賴耶識作二緣性。一于現法中能長養彼種子故。二於後法中為彼得生。攝殖彼種子故。于現法中長養彼種子者。謂如依止阿賴耶識。善不善無記轉識轉時。如是如是於一依止。同生同滅。熏習阿賴耶識。由此因緣後後轉識。善不善無記性轉更增長轉。更熾盛轉。更明瞭而轉。於後法中為彼得生。攝殖彼種子者。謂彼熏習種類。能引攝當來異熟無記阿賴耶識。如是為彼種子故。為彼所依故。長養種子故。攝殖種子故。應知建立阿賴耶識。與諸轉識互為緣性。

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。若於第一緣起中者。謂于分別自性緣起中。如是二識互為因緣者。如次前說。于第二緣起中者。謂于分別愛非愛緣起中。是增上緣者。以最勝故由無明等增上力故。令其行等於善惡趣感異熟果。如是六識三緣生者。此中眼識眼為增上緣。色為所緣緣。無間滅識為等無間緣。如說眼識從三緣生。如是耳等一一轉識。各從別別三緣所。生生義平等如前眼識。分別自性唯因緣

【現代漢語翻譯】現代漢語譯本：末那識（Manas, 意為『意』）是意識得以運作的所依。譬如，就像依賴眼等五根，五識身才能運作，沒有五根，五識身就無法運作。意識也是如此，不能沒有意根（末那識）。此外，諸轉識與阿賴耶識（Ālaya-vijñāna, 意為『藏識』）構成兩種緣性：第一，在現法中，能夠增長阿賴耶識的種子；第二，在後法中，為阿賴耶識的產生攝取和培植種子。在現法中增長種子，是指依賴阿賴耶識，當善、不善、無記的轉識運作時，它們在同一所依上同生同滅，熏習阿賴耶識。由於這種因緣，後後的轉識，其善、不善、無記的性質會更加增長、更加熾盛、更加明瞭地運作。在後法中為阿賴耶識的產生攝取和培植種子，是指這些熏習的種類，能夠牽引和攝取當來的異熟無記阿賴耶識。因此，爲了阿賴耶識的種子，爲了阿賴耶識的所依，爲了增長種子，爲了攝取和培植種子，應當瞭解阿賴耶識的建立，與諸轉識互為緣性。

論曰：如果在第一緣起中，這兩種識互為因緣，那麼在第二緣起中，又是什麼緣是增上緣？這六識是由幾種緣所生？增上緣、所緣緣、等無間緣，這三種緣起，是指窮盡生死、愛與非愛之趣，以及能夠受用，具有四種緣。

釋曰：如果在第一緣起中，是指在分別自性緣起中，這兩種識互為因緣，就像前面所說的那樣。在第二緣起中，是指在分別愛與非愛緣起中，增上緣是指以最殊勝的力量，由於無明等的增上力，使得行等於善惡趣感得異熟果。這六識由三種緣所生，其中眼識以眼為增上緣，色為所緣緣，無間滅識為等無間緣。正如所說，眼識從三種緣而生，耳等一一轉識，也各自從不同的三種緣而生，生起的意義與前面的眼識相同。分別自性唯是因緣。

【English Translation】 English version: Manas (meaning 'mind') is the basis upon which consciousness functions. For example, just as the five sense faculties, such as the eye, are relied upon for the functioning of the five sense consciousnesses, and without the five sense faculties, the five sense consciousnesses cannot function, so too is it with consciousness; it cannot be without the mind-basis (Manas). Furthermore, the transforming consciousnesses constitute two kinds of causal relationship with the Ālaya-vijñāna (meaning 'storehouse consciousness'): first, in the present moment, they are able to nourish the seeds of the Ālaya-vijñāna; second, in the future, they gather and cultivate seeds for the arising of the Ālaya-vijñāna. Nourishing the seeds in the present moment refers to how, relying on the Ālaya-vijñāna, when wholesome, unwholesome, and neutral transforming consciousnesses function, they arise and cease together on the same basis, imbuing the Ālaya-vijñāna. Due to this causal relationship, the wholesome, unwholesome, and neutral nature of the subsequent transforming consciousnesses will function with greater increase, greater intensity, and greater clarity. Gathering and cultivating seeds for the arising of the Ālaya-vijñāna in the future refers to how these imbued types are able to attract and gather the future resultant neutral Ālaya-vijñāna. Therefore, for the sake of the seeds of the Ālaya-vijñāna, for the sake of the basis of the Ālaya-vijñāna, for the sake of nourishing the seeds, and for the sake of gathering and cultivating the seeds, it should be understood that the establishment of the Ālaya-vijñāna is mutually causal with the transforming consciousnesses.

Treatise: If in the first origination, these two consciousnesses are mutually causal, then in the second origination, what cause is the dominant condition? How many causes give rise to these six consciousnesses? Dominant condition, object condition, immediate condition—these three kinds of origination refer to exhausting birth and death, the realms of love and non-love, and the ability to experience, possessing four kinds of causes.

Explanation: If in the first origination, it refers to the origination of distinguishing self-nature, in which these two consciousnesses are mutually causal, just as described earlier. In the second origination, it refers to the origination of distinguishing love and non-love, in which the dominant condition refers to the most superior power, due to the dominant power of ignorance and so on, causing actions and so on to experience resultant effects in the good and bad realms. These six consciousnesses arise from three causes, among which eye-consciousness takes the eye as the dominant condition, form as the object condition, and the immediately preceding consciousness as the immediate condition. Just as it is said that eye-consciousness arises from three causes, so too do each of the transforming consciousnesses, such as ear-consciousness, arise from different three causes, with the meaning of arising being the same as that of eye-consciousness. Distinguishing self-nature is only the causal condition.

生。其餘三緣非正有故。如是三種緣起。謂窮生死等具有四緣者。此隨所應非各具四。唯心心法具四應知。

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。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。已引自他聖教成立阿賴耶識。當依正理鄭重成立。故起如是略問略答。聖教正理各有能故如有頌言。

聖教及正理　　各別有功能　為生於信慧　　無一不成故

以若離此阿賴耶識。欲于余處安立如是異門及相。雜染清凈皆不得有。故知定有阿賴耶識。言雜染者。是渾是濁是不凈義。言清凈者。是鮮是潔是掃除義。雜染有三。一煩惱所作。二業所作。三生所作。清凈有二。一世間清凈。以有漏道暫時損伏現煩惱故。二出世間清凈。以無漏道畢竟斷滅彼隨眠故。

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。余識所間。如是熏習熏習所依皆不可得。從此先滅余識所間。現無有體眼識與彼貪等俱生不應道理。以彼過去現無

【現代漢語翻譯】現代漢語譯本：生。其餘三種緣不是主要原因。像這樣三種緣起，即窮盡生死等具有四種緣的情況，這些隨其應有的情況並非各自具備四種緣。只有心和心法具備四種緣，應當知道。

論曰：像這樣已經安立了阿賴耶識（Ālayavijñāna，儲存一切種子識）的別名和體相，又如何知道這些別名和體相一定只存在於阿賴耶識，而不是存在於轉識（pravṛttivijñāna，轉變的識）呢？因為如果離開了這樣的安立，阿賴耶識的雜染和清凈都不能成立。也就是說，煩惱雜染、業雜染、生雜染都不能成立，世間清凈、出世清凈也不能成立。

釋曰：已經引用了自己和他人的聖教來成立阿賴耶識，現在應當依據正理鄭重地成立。所以提出了這樣的略問略答。聖教和正理各有其作用，就像頌中所說：

聖教及正理各別有功能為生於信慧無一不成故

如果離開這個阿賴耶識，想要在其他地方安立這樣的別名和體相，雜染和清凈都不能存在。所以知道一定有阿賴耶識。所說的雜染，是渾濁、不清凈的意思。所說的清凈，是鮮明、潔凈、掃除的意思。雜染有三種：一是煩惱所作，二是業所作，三是生所作。清凈有兩種：一是世間清凈，以有漏道暫時抑制煩惱的現行；二是出世間清凈，以無漏道徹底斷滅煩惱的隨眠。

論曰：為什麼說煩惱雜染不能成立呢？因為諸煩惱和隨煩惱熏習所產生的種子，在六識身（ṣaḍ-vijñānakāyāḥ，眼識、耳識、鼻識、舌識、身識、意識）中不合道理。為什麼這樣說呢？如果設立眼識（cakṣur-vijñāna，視覺意識），貪等煩惱和隨煩惱同時生起同時滅去，這由它們熏習而成種子，而不是由其他。即使這個眼識已經謝滅，被其他識所間隔，這樣的熏習和熏習所依都不可得。從先前滅去、被其他識所間隔、現在沒有實體的眼識與貪等同時生起，是不合道理的。因為那個過去、現在沒有

【English Translation】 English version: Birth. The remaining three conditions are not the primary cause. Thus, these three kinds of dependent origination, such as the exhaustion of birth and death, possess four conditions, but these do not each possess all four conditions as appropriate. Only the mind and mental factors possess all four conditions, it should be known.

Treatise: Having thus established the different names and characteristics of the Ālayavijñāna (storehouse consciousness), how can we know that these different names and characteristics are definitely only in the Ālayavijñāna and not in the pravṛttivijñāna (evolving consciousness)? Because if we depart from such an establishment, the defilement and purity of the Ālayavijñāna cannot be accomplished. That is to say, the defilement of afflictions, the defilement of karma, and the defilement of birth cannot be accomplished, and worldly purity and supramundane purity also cannot be accomplished.

Explanation: We have already cited the sacred teachings of ourselves and others to establish the Ālayavijñāna. Now, we should solemnly establish it based on correct reasoning. Therefore, this brief question and brief answer are raised. Sacred teachings and correct reasoning each have their own functions, as the verse says:

Sacred teachings and correct reasoning each have their own function. For generating faith and wisdom, nothing is unaccomplished.

If we depart from this Ālayavijñāna and want to establish such different names and characteristics elsewhere, defilement and purity cannot exist. Therefore, we know that there must be an Ālayavijñāna. The so-called defilement means turbid, impure. The so-called purity means fresh, clean, and swept away. There are three kinds of defilement: first, that which is done by afflictions; second, that which is done by karma; and third, that which is done by birth. There are two kinds of purity: first, worldly purity, which temporarily suppresses the manifestation of afflictions with contaminated paths; and second, supramundane purity, which completely cuts off the latent tendencies of afflictions with uncontaminated paths.

Treatise: Why is it said that the defilement of afflictions cannot be established? Because the seeds produced by the熏習 (xūnxí, perfuming or influence) of afflictions and secondary afflictions are not reasonable in the six consciousnesses (ṣaḍ-vijñānakāyāḥ, the six bodies of consciousness: eye, ear, nose, tongue, body, and mind). Why is this so? If we establish eye consciousness (cakṣur-vijñāna, visual consciousness), greed and other afflictions and secondary afflictions arise and cease simultaneously. This is because they are perfumed to become seeds, not by others. Even if this eye consciousness has already ceased and is interrupted by other consciousnesses, such perfuming and the basis of perfuming are not obtainable. It is unreasonable for the eye consciousness, which has ceased earlier, is interrupted by other consciousnesses, and has no substance now, to arise simultaneously with greed and other afflictions. Because that past, now non-existent

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。且依轉識先辯煩惱雜染不成。故說若立眼識等言。即此眼識者。謂即貪等所熏眼識。余識所間者。耳等識所間如是熏習。及所依識已謝滅故。皆不可得。眼識與彼貪等俱生者。后時眼識與貪瞋癡相雜俱起。由無因故不應道理。以彼過去眼識無體不能為因。如從過去現無體業異熟果生不應道理者。如經部師過去無體。其異熟果是現熏習之所引發。毗婆沙師從過去業異熟果生。此不應許。所以者何。過去無故。由此譬喻貪等心生不應道理。如是已說且許貪等俱生眼識貪等所熏。余識間起。后時眼識貪等俱生不應道理。今當更辯即此貪等俱生。眼識所有熏習亦不得成。故說又此眼識等。言然此熏習不住貪中者。然聲是次第義。然且此熏習不得住貪中。以貪依識故。貪系屬識。識不依貪非能依貪受所依熏。應正道理是能熏故。不堅住故者。正遮貪慾是所熏

【現代漢語翻譯】現代漢語譯本因為這個緣故。如果從過去現在沒有實體的業，產生異熟果是不合道理的。而且，這種眼識與貪等煩惱同時生起所產生的熏習也不能成立。然而，這種熏習不能停留在貪慾之中，因為貪慾是所依之物，不堅固，不能停留。也不能停留在其他的識中，因為那些識的所依不同。而且沒有決定性的同時生滅的特性。也不能停留在自身之中，因為自身決定沒有同時生滅的特性。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，這個識不能被其他的識所熏習，就像所說的眼識一樣，其餘的轉識也同樣如此，應當知道。

解釋：首先依據轉識來辨析煩惱雜染不能成立。所以說，如果建立眼識等，就是指這個眼識，也就是被貪等所熏習的眼識。被其他識所間隔，比如被耳識等所間隔，這樣的熏習以及所依的識已經謝滅，所以都不能得到。眼識與那些貪等同時生起，後來的眼識與貪嗔癡相互混雜同時生起，因為沒有原因所以不合道理。因為過去的眼識沒有實體，不能作為原因。就像從過去現在沒有實體的業產生異熟果是不合道理一樣。就像經部師認為過去沒有實體，它的異熟果是由現在的熏習所引發。毗婆沙師認為從過去的業產生異熟果，這是不應該允許的。為什麼呢？因為過去已經沒有了。因此，用這個比喻來說明貪等心生起是不合道理的。像這樣已經說了，姑且允許與貪等同時生起的眼識被貪等所熏習，被其他識間隔生起，後來的眼識與貪等同時生起是不合道理的。現在應當進一步辨析，就是與貪等同時生起的眼識所具有的熏習也不能成立。所以說，而且這種眼識等。『然』這個詞是次第的意思。而且這種熏習不能停留在貪慾之中，因為貪慾依賴於識。貪慾隸屬於識，識不依賴於貪慾，不是能依之物，貪慾接受所依的熏習是不合道理的，因為識是能熏之物。『不堅住故』，這是爲了遮止貪慾是所熏。

【English Translation】 English version For this reason. If from past present non-substantial karma, the arising of Vipaka (result of actions) is not reasonable. Moreover, the habituation arising from this eye-consciousness co-occurring with greed etc. also cannot be established. However, this habituation does not reside within greed, because that greed is the dependent object, not firm, and cannot stay. Nor can it reside in other consciousnesses, because the supports of those consciousnesses are different. Moreover, there is no determined co-arising and ceasing. Nor can it reside within itself, because itself is definitely without co-arising and ceasing. Therefore, it is not reasonable that eye-consciousness is habituated by greed and other afflictions, as well as secondary afflictions. Moreover, this consciousness is not habituated by other consciousnesses, as it is said about eye-consciousness, and the remaining transformed consciousnesses are also the same, as it should be known.

Explanation: First, based on the transformed consciousnesses, we will discuss that the defilement of afflictions cannot be established. Therefore, it is said that if we establish eye-consciousness etc., it refers to this eye-consciousness, which is the eye-consciousness habituated by greed etc. Being interrupted by other consciousnesses, such as being interrupted by ear-consciousness etc., such habituation and the consciousness it relies on have already ceased, so they cannot be obtained. Eye-consciousness arises simultaneously with those greed etc., and later eye-consciousness arises simultaneously mixed with greed, anger, and delusion, which is not reasonable because there is no cause. Because past eye-consciousness has no substance and cannot be a cause. Just as it is unreasonable for Vipaka to arise from past present non-substantial karma. Just as the Sautrantikas (those who uphold the sutras) believe that the past has no substance, and its Vipaka is caused by present habituation. The Vaibhashikas (those who uphold the commentaries) believe that Vipaka arises from past karma, which should not be allowed. Why? Because the past is already gone. Therefore, using this analogy to explain the arising of greed etc. is not reasonable. As it has been said, let us allow that eye-consciousness arising simultaneously with greed etc. is habituated by greed etc., and arises interrupted by other consciousnesses, it is not reasonable for later eye-consciousness to arise simultaneously with greed etc. Now we should further discuss that the habituation possessed by eye-consciousness arising simultaneously with greed etc. cannot be established. Therefore, it is said, 'Moreover, this eye-consciousness etc.' The word 'however' indicates the meaning of sequence. And this habituation cannot reside in greed, because greed depends on consciousness. Greed is subordinate to consciousness, consciousness does not depend on greed, it is not the dependent object, it is not reasonable for greed to receive the habituation of the dependent object, because consciousness is the habituator. 'Because it is not firm', this is to prevent greed from being the habituated object.

性。亦不得住所餘識中者。謂不得住耳等識中。所依別故者。所依謂耳等。彼別故識別。依眼根識云何能熏依耳等識。又不俱故非不俱。有得有所熏及能熏性。此則顯示無熏習相又復不得住自體中者。謂非即眼識還熏于眼識。能熏所熏作者。作業相雜過故。又復此識非識所熏者。是此眼識非耳等識所熏習義。所依別故。如前已說。唯有如是可立理趣。彼一切種皆不應理。如應當知者。所餘轉識立破道理。隨其所應一切當知。

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。從無想等上諸地沒來生此間者。從上界沒來生欲界。爾時煩惱及隨煩惱者。謂貪瞋等。所染初識者。謂續生時生有初識。爾時自地一切煩惱所染污故。非經部師欲纏已斷煩惱及心過去。是有可得從彼今復現行。非彼沒心為此所依應正道理。由彼沒心亦不成故。若爾何故不即說彼。以彼不定是染污故。又此與彼無差別故。說彼說此竟有何異。

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

【現代漢語翻譯】現代漢語譯本：性。也不得安住于其餘識中，即不得安住于耳等識中。『所依別故』是指所依不同，這裡的『所依』指的是耳等根。因為它們不同，所以識別也不同。依眼根產生的識，怎麼能熏習依耳等根產生的識呢？又因為它們不是同時產生的，所以不是不俱。有能被熏習的和能熏習的性質。這顯示了沒有熏習的相狀。又不得安住于自身之中，即不是眼識反過來熏習眼識。因為能熏、所熏、作者、作業會混雜在一起，產生過失。而且，這個識不是其他識所熏習的，意思是這個眼識不是耳等識所熏習的。『所依別故』，如前面已經說過的。只有這樣才能建立合理的道理。其餘一切種類都不合理，應當知道。其餘轉識的建立和破斥的道理，都應當根據情況瞭解。

論曰：再者，從無想天等上層天界死亡，來到這個世界。那時，被煩惱和隨煩惱所染污的最初的識，這個識產生時應該沒有種子。因為它的所依止和熏習都已經過去，現在沒有實體。

釋曰：從無想天等上層天界死亡，來到這個世界，是從上界死亡后投生到欲界。『那時，煩惱和隨煩惱』，指的是貪、嗔等。『所染初識』，指的是在續生時產生的生有初識。因為那時它被自身所處層界的一切煩惱所染污。經部師認為，慾望的束縛已經斷除，煩惱和心已經過去，是可以獲得的，從過去到現在又重新出現。但認為過去的沒心是此識的所依是不正確的。因為過去的沒心也不成立。如果這樣，為什麼不直接說那個識呢？因為那個識不一定是染污的。而且這個識和那個識沒有差別，說這個識和說那個識有什麼區別呢？

論曰：再者，對治煩惱的識如果已經產生，一切世間的其餘識已經滅盡。那時，如果離開阿賴耶識（Ālayavijñāna，藏識），其餘煩惱和隨煩惱的種子，不應該存在於這個對治識中。因為這個對治識的自性是解脫的，與其餘煩惱和隨煩惱不是同時生滅的。而且在之後，世間的識產生。

【English Translation】 English version: 'Nature.' Nor should it abide in the remaining consciousnesses, meaning it should not abide in the ear consciousnesses, etc. 'Because the bases are different' refers to the different bases; here, 'bases' refers to the ear and other sense organs. Because they are different, the discriminations are also different. How can the consciousness arising from the eye organ熏習 (xūn xí, influence by repeated contact) the consciousness arising from the ear and other organs? Moreover, because they do not arise simultaneously, it is not that they are not simultaneous. There are properties of being able to be熏習 (xūn xí, influenced) and being able to熏習 (xūn xí, influence). This shows that there is no aspect of熏習 (xūn xí, influence). Furthermore, it should not abide in its own self, meaning it is not that the eye consciousness in turn熏習 (xūn xí, influences) the eye consciousness. Because the one who熏習 (xūn xí, influences), the one who is熏習 (xūn xí, influenced), the agent, and the action would be mixed together, leading to faults. Moreover, this consciousness is not熏習 (xūn xí, influenced) by other consciousnesses, meaning this eye consciousness is not熏習 (xūn xí, influenced) by the ear and other consciousnesses. 'Because the bases are different,' as has been said before. Only in this way can a reasonable principle be established. All other kinds are unreasonable, as should be known. The principles of establishing and refuting the remaining transformed consciousnesses should all be known accordingly.

Treatise: Furthermore, when one dies from the upper realms such as the 無想天 (Wúxiǎng Tiān, Realm of Non-Perception) and is reborn in this world, at that time, the initial consciousness defiled by afflictions and secondary afflictions should have no seeds. This is because its bases and熏習 (xūn xí, influence) have already passed, and there is no present entity.

Explanation: 'When one dies from the upper realms such as the 無想天 (Wúxiǎng Tiān, Realm of Non-Perception) and is reborn in this world' means dying from the upper realms and being reborn in the desire realm. 'At that time, afflictions and secondary afflictions' refers to greed, anger, etc. 'The initial consciousness that is defiled' refers to the initial consciousness of existence that arises at the time of rebirth. Because at that time it is defiled by all the afflictions of its own realm. The Sautrāntika (經部師, Jīngbù shī) school believes that the bonds of desire have already been severed, and the afflictions and mind have passed, but can be obtained, and can reappear from the past to the present. However, considering the past mind as the basis for this consciousness is not correct. Because the past mind is also not established. If so, why not directly speak of that consciousness? Because that consciousness is not necessarily defiled. Moreover, there is no difference between this consciousness and that consciousness, so what difference does it make to speak of this consciousness or that consciousness?

Treatise: Furthermore, if the consciousness that counteracts afflictions has already arisen, and all other worldly consciousnesses have ceased, then if apart from the 阿賴耶識 (Ālayavijñāna, Storehouse Consciousness), the seeds of the remaining afflictions and secondary afflictions should not exist in this counteracting consciousness. This is because the nature of this counteracting consciousness is liberation, and it does not arise and cease simultaneously with the remaining afflictions and secondary afflictions. Moreover, at a later time, worldly consciousness arises.

。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。對治煩惱識若已生等者。謂如最初預流果向。見斷煩惱對治道生。一切世間余識已滅。爾時若無阿賴耶識。修斷煩惱所有隨眠何所依住。非對治識帶彼種子應正道理。由此對治識自性解脫故。即是自性極清凈義。與余煩惱及隨煩惱不俱生滅故者。能治所治互相違故。猶如明闇。此則顯示與彼種子相不相應。復於後時者。謂見道后修道位中。久已過去現無體故者。此破過去立無實義。毗婆沙師煩惱得等。經部諸師皆已破訖。故不重破。然經部師熏習所依並無有體。過失所隨故不應理。是故若離阿賴耶識煩惱雜染皆不得成者。結上所論抉擇道理。

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。行為緣識不相應故者。此說于轉識業雜染不成。謂行為緣貪等俱生。眼等諸識許為識支。此不應理。識緣名色有聖言故。所以者何。眼等諸識剎那速壞。久已謝滅為名色緣。不應道理。若畏此失許續生識為識支者。此亦不然。于續生時。福與非福及不動行久已滅故。非從久滅此復應生。又續生心非無記性。愛恚俱故既非無記。以行為緣不應道理

【現代漢語翻譯】現代漢語譯本：如果那時離開了阿賴耶識（Ālayavijñāna，儲存一切種子識），那些熏習（vāsanā，習氣）以及它們所依止的，因為早已過去，現在沒有實體，應該就沒有種子而能再次產生。因此，如果離開了阿賴耶識，煩惱雜染（kleśa-saṃkleśa，由煩惱引起的染污）都不能成立。

解釋：『對治煩惱識若已生等者』，是指比如最初的預流果向（srota-āpanna-phala-pratipannaka，趨向預流果的階段），斷除見道所斷煩惱的對治道產生時，一切世間的其他識已經滅盡。那時如果沒有阿賴耶識，修道所斷煩惱的所有隨眠（anuśaya，煩惱的潛在狀態）依住在哪裡？不是對治識帶著那些種子，這才是正確的道理。由此對治識的自性是解脫的，也就是自性極清凈的意思。『與余煩惱及隨煩惱不俱生滅故者』，能對治的和所對治的互相違背，就像光明和黑暗。這顯示了與那些種子不相應。『復於後時者』，是指見道之後的修道位中。『久已過去現無體故者』，這是破斥過去法設立為無實義。毗婆沙師（Vaibhāṣika，有部宗的論師）的煩惱得等，經部諸師都已經破斥過了，所以不再重複破斥。然而經部師的熏習所依並沒有實體，過失相隨，所以不應道理。『是故若離阿賴耶識煩惱雜染皆不得成者』，總結以上所論，決斷選擇的道理。

論：為什麼說業雜染（karma-saṃkleśa，由業引起的染污）不能成立？因為行（saṃskāra，意志行為）為緣而生識（vijñāna，識別作用）不相應。如果這個（阿賴耶識）沒有，那麼取（upādāna，執取）為緣而有（bhava，存在）也不相應。

解釋：『行為緣識不相應故者』，這是說在轉識（pravṛtti-vijñāna，現行識）中，業雜染不能成立。所謂行為緣，是與貪等同時生起的眼等諸識，被認為是識支。這不應道理，因為聖言說識緣名色（nāma-rūpa，精神和物質）。為什麼呢？眼等諸識剎那間迅速壞滅，早已謝滅，作為名色的緣，不應道理。如果害怕這個過失，而認為續生識（pratisaṃdhi-vijñāna，連線來世的識）是識支，這也是不對的。在續生時，福與非福以及不動行（āniñja，禪定之業）早已滅盡，不是從早已滅盡的這些又產生。而且續生心不是無記（avyākṛta，非善非惡），與*恚（dveṣa，嗔恚）同時生起，既然不是無記，以行為緣就不應道理。

【English Translation】 English version: At that time, if separated from the Ālayavijñāna (storehouse consciousness, the consciousness that stores all seeds), those vāsanās (habitual tendencies, latent impressions) and their basis of support, having long passed and now without substance, there should be no seeds from which further rebirth could occur. Therefore, if separated from the Ālayavijñāna, kleśa-saṃkleśa (defilement of afflictions, contamination by afflictions) cannot be established.

Explanation: 『If the consciousness that counteracts afflictions has already arisen, etc.,』 refers to, for example, when the initial srota-āpanna-phala-pratipannaka (stream-enterer path attainer, one who is on the path to stream-entry), the path of counteracting afflictions to be severed in the path of seeing, arises, all other consciousnesses in the world have already ceased. At that time, if there is no Ālayavijñāna, where do all the anuśayas (latent tendencies, dormant afflictions) of the afflictions to be severed in the path of cultivation reside? It is not that the counteracting consciousness carries those seeds; this is the correct principle. Therefore, the nature of the counteracting consciousness is liberation, which is the meaning of being extremely pure in nature. 『Because it does not arise and cease simultaneously with other afflictions and secondary afflictions,』 the counteracting and the counteracted are mutually contradictory, like light and darkness. This shows that it is not in accordance with those seeds. 『Furthermore, at a later time,』 refers to the stage of cultivation after the path of seeing. 『Having long passed and now without substance,』 this refutes the establishment of past dharmas as having no real meaning. The Vaibhāṣikas (exponents of the Sarvāstivāda school), regarding the attainment of afflictions, etc., have already been refuted by the Sautrāntikas (those who uphold the sutras), so there is no need to refute them again. However, the basis of support for the vāsanās of the Sautrāntikas has no substance, and the faults follow, so it is not reasonable. 『Therefore, if separated from the Ālayavijñāna, kleśa-saṃkleśa cannot be established,』 concludes the above discussion, deciding on the principle of choice.

Treatise: Why is it said that karma-saṃkleśa (defilement of karma, contamination by karma) cannot be established? Because saṃskāra (volitional action, formations) as a condition for vijñāna (consciousness, discrimination) is not in accordance. If this (Ālayavijñāna) does not exist, then upādāna (grasping, clinging) as a condition for bhava (existence, becoming) is also not in accordance.

Explanation: 『Saṃskāra as a condition for vijñāna is not in accordance,』 this says that in the pravṛtti-vijñāna (active consciousness, manifest consciousness), karma-saṃkleśa cannot be established. So-called saṃskāra as a condition refers to the eye consciousness, etc., arising simultaneously with greed, etc., which are considered to be branches of consciousness. This is not reasonable, because the holy words say that consciousness is a condition for nāma-rūpa (name and form, mind and matter). Why? The eye consciousness, etc., quickly perish in an instant, having long ceased, as a condition for nāma-rūpa, it is not reasonable. If fearing this fault, one considers the pratisaṃdhi-vijñāna (rebirth consciousness, linking consciousness) to be a branch of consciousness, this is also not correct. At the time of rebirth, merit and demerit, as well as āniñja (imperturbability, karma of meditative absorption), have long ceased, it is not that these, having long ceased, arise again. Moreover, the rebirth mind is not avyākṛta (unspecified, neither good nor bad), arising simultaneously with dveṣa (hatred, aversion), since it is not unspecified, it is not reasonable for saṃskāra to be a condition.

。若說轉識與行相應。由此為緣阿賴耶識。能持熏習說名識支應正道理。此若無者取為緣有亦不相應者。謂熏習。位諸業種子異熟現前轉名為有。或復轉得生果功能故說名有。行所熏識若不成就。何處安立彼業種子而復得言生。果現前轉名為有。是故若離阿賴耶識。此業雜染亦不得成。

攝大乘論釋卷第二大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第三

無性菩薩造

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。今為顯示若無阿賴耶識生雜染體亦不得成故。說結相續時不相應故。

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

【現代漢語翻譯】現代漢語譯本：如果說轉識與行相應，由此為緣，阿賴耶識（ālaya-vijñāna，儲存一切種子識）能夠保持熏習，這被稱為識支，才是正確的道理。如果阿賴耶識不存在，那麼以取為緣而有的說法也不相應，因為熏習的諸業種子在異熟果報現前時才轉名為有，或者說轉而獲得生果的功能才被稱為有。如果行所熏習的識沒有成就，那麼這些業種子安立在哪裡，又怎麼能說生果現前轉名為有呢？所以，如果離開阿賴耶識，這些業雜染也無法成就。

《攝大乘論釋》卷第二大正藏第31冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第三

無性菩薩造

三藏法師玄奘奉詔譯

所知依分第二之三

論曰：為什麼說生雜染不能成立？因為結相續時不能相應。

釋曰：現在爲了顯示如果沒有阿賴耶識，生雜染的自體也不能成立，所以說結相續時不能相應。

論曰：如果有人在此非等引地（非禪定狀態）死亡后，在轉生時，依據中有（antarābhava，中陰身）階段的意（manas，意識）生起染污意識，以此結生相續。此染污意識在中有的階段滅亡，在母胎中，識（vijñāna，意識）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，既然已經和合，就依止這個識，在母胎中有意識運轉。如果這樣，就應該有兩個意識在母胎中同時運轉。而且與羯羅藍和合的識，是意識的性質，這不合道理，因為依染污的緣故，時間沒有間斷的緣故，意識所緣不可得的緣故。假設和合的識就是意識，那麼這個和合的意識就是以一切種子識為依止，這個識所生的其餘意識，就是一切種子識。如果這個和合識就是一切種子識，那就是阿賴耶識，你只是用不同的名字把它稱為意識。如果能依止的識是一切種子識，那麼所

【English Translation】 English version: If it is said that the transformed consciousness (pravṛtti-vijñāna) is associated with action (karma), and based on this condition, the ālaya-vijñāna (storehouse consciousness) is able to maintain the perfuming (vāsanā), this being called the consciousness element (vijñāna-aṅga) is the correct principle. If this ālaya-vijñāna does not exist, then the statement that 'existence arises from grasping' is also not consistent, because the seeds of various actions that are perfumed are transformed into 'existence' only when the fruition (vipāka) manifests, or it is said to be 'existence' because it transforms and obtains the function of producing fruit. If the consciousness perfumed by action is not established, then where are these seeds of action established, and how can it be said that the production of fruit manifests and transforms into 'existence'? Therefore, if one separates from the ālaya-vijñāna, these defilements of action (karma-saṃkleśa) cannot be established.

Commentary on the Mahāyānasaṃgraha, Volume 2 Taishō Tripiṭaka, Volume 31, No. 1598, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 3

By Vasubandhu

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree

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

Treatise: Why is it said that the arising of defilement (saṃkleśa) cannot be established? Because it is not consistent at the time of linking the continuity.

Commentary: Now, in order to show that if there is no ālaya-vijñāna, the entity of arising defilement cannot be established, it is said that it is not consistent at the time of linking the continuity.

Treatise: If someone dies in this non-equipoised state (non-samāhita-bhūmi) and, at the time of rebirth, based on the intermediate state (antarābhava), the mind (manas) arises with defiled consciousness (kliṣṭa-manovijñāna), thereby linking the continuity of rebirth. This defiled consciousness ceases in the intermediate state, and in the mother's womb, consciousness (vijñāna) and kalala (embryo) mutually combine. If it is this consciousness that combines with the kalala, and since it has combined, it relies on this consciousness, and consciousness operates in the mother's womb. If this is the case, then there should be two consciousnesses operating simultaneously in the mother's womb. Moreover, the consciousness that combines with the kalala is of the nature of consciousness, which is not reasonable, because of the defilement, because time is without interruption, and because the object of consciousness is unobtainable. Suppose the combined consciousness is consciousness, then this combined consciousness relies on the all-seed consciousness (sarva-bīja-vijñāna), and the remaining consciousness arising from this consciousness is the all-seed consciousness. If this combined consciousness is the all-seed consciousness, then it is the ālaya-vijñāna, and you are simply calling it consciousness by a different name. If the consciousness that can be relied upon is the all-seed consciousness, then the

依因識。非一切種子識。能依果識。是一切種子識。不應道理。是故成就此和合識。非是意識。但是異熟識。是一切種子識。

釋曰。非等引地。所謂欲界。沒即是死。依中有位意者。謂依死生二有中間。中有轉心。起染污者。與愛恚俱有顛倒故。言意識者。余識爾時久已沒故。連持生故名為相續。攝受生故名為結生。此染污意識者。緣生有故。于中有中滅者。此若不滅無生有故。于母胎中識羯羅藍更相和合者。謂此滅時。于母胎中有異熟識。與其赤白同一安危。令相和雜成羯羅藍。如世尊說阿難陀識若不入母胎者。不應和合羯羅藍。成羯羅藍之體性。若即意識者。謂此若非阿賴耶識。既和合已者。謂受生已。依止此識者。依異熟識有意識轉者。有別轉識。謂與信等貪等相應。樂苦受俱分別意識。後後位轉。若爾即應有二意識。于母胎中同時而轉者。謂異熟體有情本事。不待今時加行而轉。無記意識及可了知所緣行相。樂苦受等相應意識。是二意識應一身中一時而轉。然不應許經相違故。如是頌言。

無處無容　　非前非后　　同身同類　二識並生

又不應許此二。是一自性別故。又異熟識不應間斷。結相續已后應余處更結生故。又異熟體唯恒相續更無異趣。又即與彼和合之識是意識性。不應道理

【現代漢語翻譯】現代漢語譯本：依靠因的識，不是一切種子識。能夠依靠的果識，才是一切種子識。如果不是這樣，就說不通了。所以，成就這種和合識，不是意識，而是異熟識，它才是一切種子識。

解釋：在非等引地（非禪定狀態），也就是欲界，死亡就是指斷氣。依靠中有位（bardo，死亡和投生之間的過渡狀態）的意，是指依靠死亡和出生兩個『有』（bhava，存在）的中間狀態。中有轉心，產生染污，是因為與愛和嗔恨同時存在顛倒。說『意識』，是因為其他識在那個時候已經消失很久了。連線而生，所以叫做相續；攝取而生，所以叫做結生。這個染污的意識，因為緣于生有（bhava，存在），所以在中有中滅亡。如果這個意識不滅亡，就不會有生有。在母親的子宮裡，識與羯羅藍（kalala，受精卵最初的凝結狀態）互相和合，是指這個意識滅亡的時候，在母親的子宮裡，有異熟識，與父母的赤白精血同安危，使之相互混合成為羯羅藍。正如世尊所說：『阿難陀（Ānanda，佛陀的十大弟子之一），如果識不進入母親的子宮，就不會和合羯羅藍，成就羯羅藍的體性。』如果就是意識，如果這個不是阿賴耶識（Ālaya-vijñāna，藏識），已經和合之後，是指已經受生之後，依靠這個識，依靠異熟識，有意識的運轉，有其他的轉識，與信等或貪等相應，與樂受或苦受俱，分別意識在後來的階段運轉。如果是這樣，就應該有兩個意識在母親的子宮裡同時運轉，異熟體的有情本事，不需要現在的加行而運轉，無記意識以及可以瞭解的所緣行相，與樂受或苦受等相應的意識，這兩種意識應該在一個身體中同時運轉。但是不應該允許，因為與經文相違背。正如頌文所說：

『無處無容，非前非后，同身同類，二識並生。』

也不應該允許這兩個意識是一個自性，而且異熟識不應該間斷，結相續之後應該在其他地方再次結生，而且異熟體唯有恒常相續，更沒有其他的去處。而且與彼和合的識就是意識的性質，這說不通。

【English Translation】 English version: The consciousness that relies on a cause is not the All-Seed Consciousness (Ālaya-vijñāna). The resultant consciousness that can be relied upon is the All-Seed Consciousness. If this were not the case, it would not make sense. Therefore, the accomplished combined consciousness is not the mind-consciousness (mano-vijñāna), but rather the Vipāka-vijñāna (resultant consciousness), which is the All-Seed Consciousness.

Explanation: In non-Samāhita (non-meditative) states, namely the Desire Realm (Kāmadhātu), death means the cessation of breath. 『Relying on the mind in the intermediate state (antarābhava)』 refers to relying on the intermediate state between the two 『bhavas』 (existences) of death and birth. The mind in the intermediate state arises with defilements because it is accompanied by love and hatred, and thus has inversions. 『Mind-consciousness』 is mentioned because the other consciousnesses have long ceased at that time. It is called 『continuity』 (saṃtāna) because it connects and arises; it is called 『rebirth-linking』 (pratisaṃdhi) because it grasps and arises. This defiled mind-consciousness, because it is conditioned by the bhava (existence), ceases in the intermediate state. If this consciousness does not cease, there will be no birth-bhava. 『In the mother's womb, consciousness and kalala (the initial coagulation of the fertilized egg) combine』 means that when this consciousness ceases, in the mother's womb, there is Vipāka-vijñāna, which shares the same safety and danger as the red and white essences of the parents, causing them to mix together and become kalala. Just as the World-Honored One said: 『Ānanda, if consciousness does not enter the mother's womb, it will not combine with kalala and become the nature of kalala.』 If it is mind-consciousness, if this is not Ālaya-vijñāna, 『after it has combined』 means after rebirth has occurred, 『relying on this consciousness』 means relying on Vipāka-vijñāna, there is the functioning of mind-consciousness, there are other transforming consciousnesses, corresponding to faith, etc., or greed, etc., accompanied by pleasant or painful feelings, the discriminating consciousness functions in later stages. If this is the case, there should be two mind-consciousnesses functioning simultaneously in the mother's womb, the inherent nature of sentient beings in the Vipāka-vijñāna, functioning without the need for present effort, the indeterminate consciousness and the knowable object of cognition, the consciousness corresponding to pleasant or painful feelings, etc., these two consciousnesses should function simultaneously in one body. But this should not be allowed, because it contradicts the scriptures. Just as the verse says:

『No place, no room, not before, not after, same body, same kind, two consciousnesses arise together.』

It should also not be allowed that these two consciousnesses are of one self-nature, and Vipāka-vijñāna should not be interrupted, after linking continuity, it should link rebirth again in another place, and the Vipāka-vijñāna only has constant continuity, and no other destination. And the consciousness that combines with it is the nature of mind-consciousness, which does not make sense.

依染污故。時無斷故者。由立宗門顯與彼法自相相違。謂共決定若是意識非一切處。非一切種。非一切時。依于染污猶如后時所有意識。如是結生相續時識。於一切處一切種類一切時分。皆依染污即中有攝。後心為依。此所依心生有為境。於一切處一切種類一切時分是染污故。能依之識非是意識。由此越于意識法故。或有說言。與四煩惱恒相應心名染污依。已相續心應成染污。此已成立許為無記異熟性故。由異熟性時無間斷。由此亦遮。是意識性。意識所緣不可得故者。此義重增遮意識因。若是意識決定可得自所緣境。謂可了知如中有位。最後意識已相續心。所緣境界不可了知故非意識。不應以彼住滅定心為此妨難。不許彼是意識性故。如是此中但說所緣為不可得難了知故。非全無有。以于爾時非無有法。雖是其有而不可知。從設和合識即是意識。乃至但是異熟識是一切種子識者。雙關徴責立正破邪。結歸本義。其文易了不須廣釋。

論曰。複次結生相續已。若離異熟識執受色根亦不可得。共余諸識各別依故。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。言執受者。謂能攝持。言色根者。謂除意根。亦不可得者。謂余轉識皆不能得執受色根。何以故

【現代漢語翻譯】現代漢語譯本因為依賴於染污，所以時間上沒有間斷的原因在於，通過建立宗門來顯示與該法自相矛盾。也就是說，如果共同認定的意識不是在所有地方、所有種類、所有時間都存在，並且依賴於染污，就像後來的意識一樣。同樣，結生相續時的識，在所有地方、所有種類、所有時間都依賴於染污，即屬於中有（bardo，中陰）所攝，以後的心作為所依。這個所依之心以生有（rebirth existence）為境界，在所有地方、所有種類、所有時間都是染污的，所以能依賴的識不是意識。因此，它超越了意識的法則。或者有人說，與四種煩惱（four kleshas）恒常相應的心稱為染污依。已經相續的心應該成為染污，因為這已經成立，並且被認為是無記異熟性（avyākrta-vipāka，非善非惡的果報性質）。由於異熟性在時間上沒有間斷，因此也否定了它是意識的性質。意識所緣不可得的原因在於，這個意義再次增加了否定意識的原因。如果某個事物是意識，那麼一定可以得到它自己的所緣境，即可以了知，就像在中有的階段一樣。已經相續的心的所緣境界不可了知，所以不是意識。不應該用處於住滅定（nirodha-samāpatti，滅盡定）的心來反駁這一點，因為不承認它是意識的性質。因此，這裡只是說所緣是不可得和難以了知的，而不是完全沒有。因為在那個時候並非沒有法（dharma，佛法），雖然存在但不可知。從假設和合識就是意識，乃至只是異熟識是一切種子識（sarva-bīja-vijñāna，含藏一切種子之識）的說法，雙重地責問，樹立正見，破除邪見，最終歸結到本義。這些文字容易理解，不需要過多解釋。

論曰：再次，結生相續之後，如果離開異熟識的執受，色根（rūpa-indriya，眼、耳、鼻、舌、身五根）也不可能存在，因為它們各自依賴於其他的識，並且不堅固。因此，這些色根不應該離開識。

釋曰：結生相續之後，指的是已經獲得自體（ātman，自身）。如果離開異熟識，指的是離開阿賴耶識（ālayavijñāna，藏識）。執受，指的是能夠攝持。色根，指的是除了意根（manas-indriya，第六意識）之外的五根。也不可能存在，指的是其他的轉識（pravṛtti-vijñāna，眼識等前七識）都不能執受色根。為什麼呢？

【English Translation】 English version Because of dependence on defilement, the reason why there is no interruption in time is that establishing the tenet reveals a contradiction with the self-nature of that dharma. That is, if the commonly accepted consciousness is not present in all places, all kinds, and all times, and depends on defilement, like later consciousnesses, similarly, the consciousness at the time of rebirth-linking (pratisandhi, 結生) and continuation, in all places, all kinds, and all times, depends on defilement, that is, it is included in the intermediate state (bardo, 中有), with the subsequent mind as its basis. This mind that serves as the basis takes rebirth existence (rebirth existence) as its object, and in all places, all kinds, and all times, it is defiled, so the consciousness that depends on it is not consciousness. Therefore, it transcends the law of consciousness. Or some say that the mind constantly associated with the four afflictions (four kleshas) is called the defiled basis. The already continuous mind should become defiled, because this has already been established and is considered to be of the nature of non-specified resultant (avyākrta-vipāka, 非善非惡的果報性質). Because the resultant nature has no interruption in time, it also negates that it is the nature of consciousness. The reason why the object of consciousness is unattainable is that this meaning further increases the reason for negating consciousness. If something is consciousness, then it must be possible to obtain its own object, that is, it can be known, just like in the intermediate state. The object of the already continuous mind is unknowable, so it is not consciousness. One should not use the mind in cessation attainment (nirodha-samāpatti, 滅盡定) to refute this, because it is not recognized as the nature of consciousness. Therefore, here it is only said that the object is unattainable and difficult to know, not that it is completely non-existent. Because at that time there is no absence of dharma (dharma, 佛法), although it exists but is unknowable. From the assumption that the aggregate consciousness is consciousness, to the statement that only the resultant consciousness is the all-seed consciousness (sarva-bīja-vijñāna, 含藏一切種子之識), it doubly questions, establishes the correct view, refutes the wrong view, and ultimately returns to the original meaning. These texts are easy to understand and do not require much explanation.

The Treatise says: Furthermore, after rebirth-linking and continuation, if the sense faculties (rūpa-indriya, 眼、耳、鼻、舌、身五根) are not sustained by the resultant consciousness, they cannot exist, because they each depend on other consciousnesses and are not firm. Therefore, these sense faculties should not be separate from consciousness.

The Explanation says: After rebirth-linking and continuation, refers to having already obtained the self (ātman, 自身). If separated from the resultant consciousness, refers to being separated from the storehouse consciousness (ālayavijñāna, 藏識). Sustaining, refers to being able to maintain. Sense faculties, refers to the five faculties other than the mind faculty (manas-indriya, 第六意識). Cannot exist, refers to the fact that the other evolving consciousnesses (pravṛtti-vijñāna, 眼識等前七識) cannot sustain the sense faculties. Why is that?

。其餘諸識各別依故。此則顯示眼等六根。無有一法能遍執受。且如眼識唯依于眼。如是所餘耳等諸識唯依耳等。若是此所依唯此能執受。若非此所依。此不能執受。不堅住故者。此數數間斷彼獨生起故。于無想等有間斷故。爾時眼等無能執故。應無覺受。有說身根為能執受。由遍體故。此義不然。身根亦是所執受故。設此身根是能執受。更無有餘執受此故。亦不得成。又佛應言舍離身根爾時名死。不應說言壽暖及與識。若舍離身時如是等。是故身根為能執受不應道理。

論曰。若離異熟識。識與名色更互相依。譬如蘆束相依而轉。此亦不成。

釋曰。如世尊言。識緣名色此中名者。非色四蘊。色者即是羯羅藍性。此二皆用識為因緣識。復依此剎那轉轉相續而轉。識者不離阿賴耶識。所以者何。所舉名言已攝轉識。復舉識言更何所攝。又如經說齊識退還。識者即是阿賴耶識自體。為依無間轉故。是故說此名色為緣。又如經說阿難陀。或男或女。識若斷壞滅者。名色得增長廣大不。不也世尊。如是等此若欲離阿賴耶識。理不可成。

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。已生有情識食不成者。以諸轉識是善等性。

【現代漢語翻譯】現代漢語譯本：其餘的各個識都是分別依賴各自的根而生起。這顯示了眼等六根，沒有哪一個法能夠普遍地執取和領受。比如眼識僅僅依賴於眼根，同樣，其餘的耳等識也僅僅依賴於耳等根。如果是這個根所依賴的，就只有這個根能夠執取和領受；如果不是這個根所依賴的，這個根就不能執取和領受。因為它們不是恒常存在的。這是因為它們常常間斷，並且是單獨生起的。在無想定等狀態下，眼等識是有間斷的，所以在那個時候，眼等根沒有能夠執取的，應該就沒有覺受了。有人說身根是能夠執取的，因為它遍佈全身。這個說法是不對的。因為身根也是被執取的對象。假設這個身根是能夠執取的，那麼就沒有其他的根來執取它了，所以這個說法也是不能成立的。而且，佛應該說捨棄身根的時候叫做死亡，不應該說壽、暖和識舍離身體的時候才叫做死亡。所以，身根是能夠執取的這個說法是不合理的。論曰：如果離開了異熟識（Vipāka-vijñāna，果報識），識和名色（Nāma-rūpa，精神和物質）之間互相依賴的關係就不能成立，就像蘆葦互相依靠才能立起來一樣。這個說法也是不成立的。釋曰：就像世尊所說，識緣名色，這裡所說的『名』，不是色受想行識四蘊，『色』就是羯羅藍（Kalala，受精卵）的性質。這兩者都以識為因緣，識又依靠這個剎那剎那地相續而轉。這個識不能離開阿賴耶識（Ālaya-vijñāna，藏識）。為什麼這麼說呢？因為前面所說的『名』已經包含了轉識（Pravṛtti-vijñāna，現行識），如果再提『識』，又包含什麼呢？又如經中所說，『齊識而退還』，這個『識』就是阿賴耶識的自體，因為它是無間斷地轉動的。所以說這個名色是識的緣。又如經中所說，阿難陀（Ānanda，阿難），如果男人或女人的識斷壞滅了，名色還能增長廣大嗎？不能，世尊。像這樣，如果想要離開阿賴耶識，在道理上是不能成立的。論曰：如果離開了異熟識，已出生的有情的識食（Vijñāna-āhāra，意識食）就不能成立。為什麼呢？因為在六識（Ṣaṭ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）中隨便取一個識，在三界（Triloka，欲界、色界、無色界）中，對於已出生的有情來說，都不能作為食物。釋曰：已出生的有情的識食不能成立，是因為各種轉識是善等性質的。

【English Translation】 English version: The remaining consciousnesses each rely on their respective bases. This shows that none of the six sense organs, such as the eye, has a single dharma that can universally grasp and receive. For example, eye-consciousness relies solely on the eye organ. Similarly, the remaining consciousnesses, such as ear-consciousness, rely solely on the ear organ. If something is relied upon by this, only this can grasp and receive it; if it is not relied upon by this, this cannot grasp and receive it, because they are not permanent. This is because they frequently have interruptions and arise independently. In states such as the state of non-perception, there are interruptions in the eye-consciousness and other consciousnesses, so at that time, since the eye and other organs have nothing to grasp, there should be no sensation. Some say that the body organ is capable of grasping because it pervades the entire body. This view is incorrect because the body organ is also an object to be grasped. Assuming that this body organ is capable of grasping, there would be no other organ to grasp it, so this view cannot be established. Moreover, the Buddha should have said that abandoning the body organ is called death, and should not have said that life, warmth, and consciousness abandoning the body is called death. Therefore, the idea that the body organ is capable of grasping is unreasonable. Treatise: If separated from the Vipāka-vijñāna (resultant consciousness), the mutual dependence between consciousness and Nāma-rūpa (name and form) cannot be established, just as bundles of reeds rely on each other to stand. This is also not established. Explanation: As the World Honored One said, consciousness conditions Nāma-rūpa. Here, 'Nāma' does not refer to the four aggregates of feeling, perception, volition, and consciousness; 'Rūpa' refers to the nature of Kalala (embryo). Both of these take consciousness as their condition, and consciousness relies on this moment-to-moment continuous transformation. This consciousness cannot be separated from the Ālaya-vijñāna (storehouse consciousness). Why is this? Because the previously mentioned 'Nāma' already includes the Pravṛtti-vijñāna (active consciousness). If we mention 'consciousness' again, what else does it include? Furthermore, as the sutra says, 'Retreating at the limit of consciousness,' this 'consciousness' is the very nature of Ālaya-vijñāna, because it transforms without interruption. Therefore, it is said that Nāma-rūpa is the condition for consciousness. Also, as the sutra says, Ānanda, if the consciousness of a man or woman is cut off and destroyed, can Nāma-rūpa grow and expand? No, World Honored One. Like this, if one wants to separate from Ālaya-vijñāna, it cannot be established in principle. Treatise: If separated from the Vipāka-vijñāna, the Vijñāna-āhāra (consciousness-nourishment) of sentient beings already born cannot be established. Why is this? Because if we take any one of the six consciousnesses (Ṣaṭ-vijñāna, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), it cannot serve as food for sentient beings already born in the three realms (Triloka, desire realm, form realm, formless realm). Explanation: The Vijñāna-āhāra of sentient beings already born cannot be established because the various active consciousnesses are of the nature of good, etc.

無恒長養諸有義故。又於二定及無想天皆無有故。所作食事不遍三界。非入定等諸心心法可名為食。經不說故。已滅無故。心心法滅亦非是食。段食等數已決定故。

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。如是已辯于欲界中。若離阿賴耶識結生相續不成。於色無色亦不得成。今當顯示。若從此沒。于等引地正受生時者。是欲界死上生時義。由非等引染污意識者。謂與彼地貪定味等煩惱相應。離異熟識餘種子體定不可得者。非欲纏沒心。有彼種子體。生滅不俱故。非定地生心。為彼種子體。即於一心種有種性不相應故。非餘生中。先所獲得色纏等心為種子體。持彼熏習余識無故。非色相續為種子體。無因緣故。是故定依阿賴耶識。于中恒有無始時來彼地所攝此心熏習。

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。謂于彼界已得受生。染污善心者。謂能愛味及等至心。應無種子者。是無種子識義。應無依持者。是無異熟識義。爾時一切心及心法皆應無有。是故應許一切種子及異熟識決定是有。因及依持定應有故。

論曰。又即

【現代漢語翻譯】現代漢語譯本：因為（段）食不能恒常滋養三界有情，又因為在二禪定和無想天中都沒有（段）食，所以所作的飲食不能遍及三界。不是入定等諸心和心所法可以被稱為食，因為經典中沒有這樣說。已經滅盡的事物是不存在的，所以心和心所法滅盡也不是食，因為段食等的數量已經確定。

論曰：如果從這裡死亡，在等引地（Samadhi，禪定）正受生的時候，由於非等引的染污意識結生相續，這種非等引的染污之心，不是彼地所攝，離開異熟識（Vipaka-vijnana，果報識），其餘的種子體一定不可得。

釋曰：像這樣已經辨明在欲界中，如果離開阿賴耶識（Alaya-vijnana，藏識）結生相續不能成立，在色界和無色界也同樣不能成立。現在應當顯示，如果從這裡死亡，在等引地正受生的時候，這是指欲界死亡向上生的時候。由於非等引的染污意識，是指與彼地的貪定味等煩惱相應。離開異熟識其餘的種子體一定不可得，是指欲界纏縛的死亡之心，沒有彼地的種子體，因為生滅不同時。不是定地生起的心，作為彼地的種子體，因為在一心中種子和種性不相應。不是在其他生命中，先前所獲得的色界纏縛等心作為種子體，因為沒有持有彼熏習的其餘識。不是色界的相續作為種子體，因為沒有因緣。所以一定依靠阿賴耶識，在其中恒常有無始以來彼地所攝的此心熏習。

論曰：再次，生於無色界，如果離開一切種子異熟識，染污的善心就應該沒有種子，染污的善心就應該沒有依持。

釋曰：生於無色界，是指在彼界已經獲得受生。染污的善心，是指能夠愛味和等至的心。應該沒有種子，是指沒有種子識的意義。應該沒有依持，是指沒有異熟識的意義。那時一切心和心所法都應該沒有。所以應該允許一切種子和異熟識決定是有，因為因和依持一定應該有。

論曰：又即

【English Translation】 English version: Because (physical) food cannot constantly nourish sentient beings in the three realms, and also because there is no (physical) food in the second Dhyana (meditative absorption) and the Realm of Non-Perception, therefore the food that is made cannot pervade the three realms. Not the minds and mental factors such as entering Samadhi can be called food, because the scriptures do not say so. Things that have already ceased to exist do not exist, so the cessation of minds and mental factors is also not food, because the number of physical food etc. has been determined.

Treatise says: If one dies from here and is born in the state of proper reception in the Samadhi realm, due to the non-Samadhi defiled consciousness giving rise to the continuity of rebirth, this non-Samadhi defiled mind is not included in that realm. Apart from the Vipaka-vijnana (resultant consciousness), the remaining seed-essence is definitely unattainable.

Explanation says: Thus, it has been clarified that in the Desire Realm, if the continuity of rebirth cannot be established without the Alaya-vijnana, it also cannot be established in the Form Realm and Formless Realm. Now it should be shown that if one dies from here and is born in the state of proper reception in the Samadhi realm, this refers to the time of death in the Desire Realm and rebirth upwards. Due to the non-Samadhi defiled consciousness, it refers to being in accordance with afflictions such as craving the taste of Samadhi in that realm. Apart from the Vipaka-vijnana, the remaining seed-essence is definitely unattainable, which means that the dying mind bound by the Desire Realm does not have the seed-essence of that realm, because arising and ceasing do not occur simultaneously. The mind arising in the Samadhi realm is not the seed-essence of that realm, because the seed and nature are not in accordance within one mind. The minds bound by the Form Realm etc. previously obtained in other lives are not the seed-essence, because there is no other consciousness holding those imprints. The continuity of the Form Realm is not the seed-essence, because there is no cause and condition. Therefore, it must rely on the Alaya-vijnana, in which there is constantly the imprinting of this mind included in that realm from beginningless time.

Treatise says: Furthermore, being born in the Formless Realm, if one is separated from the Vipaka-vijnana of all seeds, the defiled wholesome mind should have no seed, and the defiled wholesome mind should have no support.

Explanation says: Being born in the Formless Realm refers to having already obtained rebirth in that realm. The defiled wholesome mind refers to the mind that is able to crave and attain equanimity. Should have no seed means that there is no seed-consciousness. Should have no support means that there is no Vipaka-vijnana. At that time, all minds and mental factors should not exist. Therefore, it should be accepted that all seeds and Vipaka-vijnana definitely exist, because the cause and support must exist.

Treatise says: Also immediately

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。又即于彼者。于無色界。若出世心者。謂無漏心正現在前者。謂生無漏。余世間心者是無漏。余皆滅盡者。一切永滅。爾時便應滅離彼趣者。彼趣所攝異熟無故。不由功用自然應得無餘涅槃。能治現前一切所治。皆永斷故。

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。若生非想非非想處等者。謂生第一有。欲斷彼地諸煩惱時。想微劣故自地無道。無所有處地明利故。起彼無漏心現在前。爾時二趣俱應滅離。謂第一有無所有處二趣滅離。爾時有情應成死滅。二趣所依俱無有故。非無漏法是趣所攝。是不繫故。對治趣故。亦非涅槃為所依趣者。住有餘依涅槃界故。又一切趣永滅離故。涅槃名為非趣之趣。如是都無自體異熟。可為出世識之所依。

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。將沒時者。謂將死時。若造善者。即于其身下分漸冷。若造惡者與此相違。若不信有阿賴耶識此不成就。所以

【現代漢語翻譯】現代漢語譯本：在那時，如果出世間的心（指超越世俗的心）真正生起，其餘的世間心都會滅盡。因此，那時就應該脫離那個趣（指輪迴的去處）。

解釋：『又即于彼』，指的是在無所有處（Akincannyayatana，四禪定中的一種）。『若出世心』，指的是無漏心（anasrava-citta，沒有煩惱的心）真正生起，也就是生起無漏智慧。『余世間心』，指的是除了無漏心之外的所有心，『皆滅盡』，指的是一切都永遠滅盡。『爾時便應滅離彼趣』，因為那個趣所包含的異熟果報已經沒有了，不需要通過任何努力，自然就能得到無餘涅槃（nirvana，佛教的最高目標），因為能對治煩惱的智慧生起，一切被對治的煩惱都永遠斷除了。

論曰：如果生在非想非非想處（Naivasamjnanasamjnayatana，三界最高的禪定境界），當無所有處（Akincannyayatana，四禪定中的一種）的出世間心生起時，就應該同時脫離這兩個趣。這個出世間的識（vijnana，意識）不應該以非想非非想處作為所依的趣，也不應該以無所有處作為所依的趣，也不應該以涅槃作為所依的趣。

解釋：『若生非想非非想處等』，指的是生在第一有（agrabhavana，最高的存在）。想要斷除那個地方的煩惱時，因為想念非常微弱，所以在自己的境界中無法生起道（marga，解脫之道），因為無所有處（Akincannyayatana，四禪定中的一種）的境界更加明晰，所以生起那個地方的無漏心。那時，兩個趣應該同時脫離，指的是第一有和無所有處這兩個趣的脫離。那時，有情（sattva，眾生）應該會死亡，因為這兩個趣所依賴的境界都不存在了。無漏法（anasrava-dharma，沒有煩惱的法）不是趣所包含的，因為它是不繫縛的，是對治趣的。『亦非涅槃為所依趣』，因為住在有餘依涅槃界（sopadhisesa-nirvana，還有殘餘煩惱的涅槃境界）。而且，一切趣都永遠脫離了，所以涅槃被稱為非趣之趣。這樣，就沒有自體異熟果報可以作為出世間識的所依。

論曰：又，將要死亡的時候，造作善業或惡業，或者身體下部或上部逐漸變冷，如果不相信有阿賴耶識（Alaya-vijnana，儲存一切種子識），這些都無法成立。因此，如果離開了儲存一切種子的異熟識，這種生的雜染也無法成立。

解釋：『將沒時』，指的是將要死亡的時候。『若造善者』，那麼身體下部的溫度會逐漸降低。『若造惡者』，情況則相反。『若不信有阿賴耶識』，這些都無法成立。原因在於...

【English Translation】 English version: Thereupon, if the supramundane mind (referring to the mind that transcends the mundane) is truly present, all other mundane minds will be extinguished. Therefore, at that time, one should be liberated from that gati (referring to the destination of rebirth).

Explanation: 'Moreover, precisely there' refers to in the Realm of No-thingness (Akincannyayatana, one of the four Dhyanas). 'If the supramundane mind' refers to the unconditioned mind (anasrava-citta, mind without defilements) being truly present, which means generating unconditioned wisdom. 'Other mundane minds' refers to all minds other than the unconditioned mind, and 'all are extinguished' means that everything is extinguished forever. 'Then one should be liberated from that gati' because the ripened karmic results contained in that gati no longer exist. Without any effort, one can naturally attain Nirvana without remainder (nirvana, the ultimate goal of Buddhism) because the wisdom that can counteract afflictions arises, and all afflictions that are counteracted are permanently severed.

Treatise: If one is born in the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana, the highest meditative state in the Realm of Formlessness), when the supramundane mind of the Realm of No-thingness (Akincannyayatana, one of the four Dhyanas) arises, both gatis should be extinguished simultaneously. This supramundane consciousness (vijnana, consciousness) should not take the Realm of Neither Perception nor Non-Perception as its dependent gati, nor should it take the Realm of No-thingness as its dependent gati, nor should it take Nirvana as its dependent gati.

Explanation: 'If one is born in the Realm of Neither Perception nor Non-Perception, etc.' refers to being born in the Highest Existence (agrabhavana, the highest existence). When one wants to sever the afflictions of that realm, because perception is very weak, one cannot generate the path (marga, the path to liberation) in one's own realm. Because the realm of No-thingness (Akincannyayatana, one of the four Dhyanas) is clearer, the unconditioned mind of that realm arises. At that time, the two gatis should be extinguished simultaneously, referring to the extinction of the two gatis of the Highest Existence and the Realm of No-thingness. At that time, sentient beings (sattva, beings) should die because the realms on which these two gatis depend no longer exist. Unconditioned Dharma (anasrava-dharma, Dharma without defilements) is not contained in a gati because it is unbound and counteracts gatis. 'Nor should it take Nirvana as its dependent gati' because one dwells in the Realm of Nirvana with Remainder (sopadhisesa-nirvana, the state of Nirvana with remaining afflictions). Moreover, all gatis are permanently extinguished, so Nirvana is called the gati that is not a gati. Thus, there is no self-nature of ripened karmic results that can serve as the basis for supramundane consciousness.

Treatise: Furthermore, when one is about to die, creating good or bad karma, or the lower or upper part of the body gradually cools down, if one does not believe in the Alaya-vijnana (Alaya-vijnana, the storehouse consciousness), these cannot be established. Therefore, if one is separated from the ripened consciousness that stores all seeds, the defilement of this life cannot be established either.

Explanation: 'When one is about to die' refers to the time when one is about to die. 'If one creates good karma', then the temperature of the lower part of the body will gradually decrease. 'If one creates bad karma', the opposite will occur. 'If one does not believe in the Alaya-vijnana', these cannot be established. The reason is that...

者何。爾時意識無處無有。阿賴耶識有處無有。以依處住變似方處相顯現故。

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。如是世間清凈若離一切種子異熟識。理不得成。

釋曰。如是已辯三種雜染。于諸轉識理不得成。今欲更辯世間清凈亦不得成故。說未離欲纏貪等。欲色二纏加行善心無有俱生俱滅義故。所熏能熏不應道理。又欲纏心非無記故亦非所熏。系地別故非彼因緣。無始生死餘生所得色纏善心。非今色纏善心種子。過去多生欲纏多心所間隔故。經部諸師過去無體現無有體。能為色纏善心種子不應道理。是故成就等者。結上微責道理功能。證決定有阿賴耶識為彼因緣。於今欲纏加行善心為增上緣。不共因故威力勝故。如其次第如是一切離欲地中如應當知者。一切上地各別離欲加行善心。皆隨所應破邪立正準上當知。

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

【現代漢語翻譯】現代漢語譯本：這是什麼意思呢？那時，（第六）意識在任何地方都不存在，而阿賴耶識（ālaya-vijñāna，儲存一切種子和業力的根本識）在某個地方存在，在某個地方不存在。這是因為阿賴耶識依靠其所住之處而變現出類似方位和處所的相狀。

論曰：為什麼世間的清凈不能成就呢？這是因為還沒有脫離欲界的煩惱束縛（欲纏貪），也沒有得到色界的禪定（色纏心）。爲了脫離欲界的煩惱束縛，而努力修行相應的善心（欲纏善心）。這種欲界的修行善心，與色界的禪定心不是同時生滅的，因此，欲界的善心不能熏習色界的禪定心，作為它的種子是不合理的。而且，過去多生中得到的色界禪定心，被其他心識間隔，也不應該成為現在禪定心的種子。只有阿賴耶識才具有這種可能性。因此，成就色界禪定心的一切種子，通過異熟果識（vipāka-vijñāna，阿賴耶識的果報）輾轉相傳，作為現在的因緣。而修行善心只是作為增上緣（adhipati-pratyaya，強有力的輔助條件）。像這樣，一切在脫離慾望的境界中，都應該如實地理解。像這樣，世間的清凈如果離開了儲存一切種子的異熟識，在道理上是不能成就的。

釋曰：像這樣，已經辨析了三種雜染，在各種轉識（pravṛtti-vijñāna，眼識、耳識等）中，在道理上是不能成立的。現在想要進一步辨析世間的清凈也不能成就，所以說『未離欲纏貪等』。欲界和色界的兩種煩惱束縛，其修行善心沒有同時生起同時滅去的道理，因此，所熏和能熏的關係是不合理的。而且，欲界的心不是無記性（avyākṛta，非善非惡），因此也不是被熏習的對象。由於所繫縛的界別不同，也不是彼此的因緣。無始生死以來，在其他生命中得到的色界善心，不是現在色界善心的種子。因為過去多生中，被欲界的許多心識所間隔。經部的諸位法師認為，過去的事物沒有實體，沒有實體就不能作為色界善心的種子，這是不合理的。『是故成就等者』，總結了上面的細微責難，以道理和功能，證明決定有阿賴耶識作為它們的因緣，而現在欲界的修行善心只是作為增上緣。因為不是共同的因，所以威力強大。像這樣依次類推，『如是一切離欲地中如應當知者』，一切上界的各自脫離慾望的修行善心，都應該根據具體情況，破除邪見，樹立正見，參照上面的內容來理解。

論曰：為什麼出世間的清凈不能成就呢？世尊說，依靠他人的言語教導，以及內在的如理作意（yoniso-manasikāra，正確的思維方式），由此為因，才能獲得正見（samyag-dṛṣṭi，正確的見解）。

【English Translation】 English version: What does this mean? At that time, consciousness (vijñāna) is nowhere and nonexistent, while the ālaya-vijñāna (storehouse consciousness) is somewhere and nonexistent somewhere else. This is because it relies on its dwelling place to manifest appearances resembling directions and locations.

Treatise: Why is worldly purity not achieved? It is because one has not yet detached from the bonds of desire (kāma-rāga), nor has one attained the meditative state of the form realm (rūpa-samāpatti). In order to detach from the bonds of desire, one diligently cultivates wholesome thoughts associated with desire (kāma-kuśala-citta). Since these wholesome thoughts associated with desire do not arise and cease simultaneously with the meditative state of the form realm, it is unreasonable for them to be imprinted upon the latter as seeds. Moreover, the meditative states of the form realm attained in past lives, being interrupted by other thoughts, should not be the seeds for the present meditative state. Only the ālaya-vijñāna makes this possible. Therefore, all the seeds that bring about the meditative state of the form realm are transmitted through the resultant consciousness (vipāka-vijñāna) as the cause, while the wholesome thoughts of practice serve as the dominant condition (adhipati-pratyaya). In this way, everything in the realm of detachment from desire should be understood accordingly. Thus, worldly purity cannot be achieved without the resultant consciousness that stores all seeds.

Explanation: Having thus analyzed the three kinds of defilements, it is unreasonable for them to be established in the various active consciousnesses (pravṛtti-vijñāna). Now, intending to further analyze why worldly purity cannot be achieved, it is said, 'not yet detached from the bonds of desire, etc.' Since the wholesome thoughts of practice associated with the two bonds of desire and form do not arise and cease simultaneously, the relationship between what is imprinted and what imprints is unreasonable. Moreover, the mind associated with desire is not neutral (avyākṛta), so it is not the object of being imprinted. Because of the different realms to which they are bound, they are not causes for each other. The wholesome thoughts of the form realm attained in other lives since beginningless existence are not the seeds for the present wholesome thoughts of the form realm, because they are interrupted by many thoughts of desire in past lives. The teachers of the Sautrāntika school believe that past things have no substance, and without substance, they cannot be the seeds for the wholesome thoughts of the form realm, which is unreasonable. 'Therefore, the accomplishment, etc.' summarizes the subtle criticisms above, using reason and function to prove that there is definitely an ālaya-vijñāna as their cause, while the present wholesome thoughts of practice associated with desire serve only as the dominant condition. Because it is not a common cause, its power is strong. In this way, by analogy, 'everything in the realm of detachment from desire should be understood accordingly' means that all the wholesome thoughts of practice that detach from desire in each of the higher realms should, according to the specific circumstances, refute wrong views and establish right views, referring to the above content for understanding.

Treatise: Why is supramundane purity not achieved? The World-Honored One said that relying on the words and teachings of others, as well as internal proper reflection (yoniso-manasikāra), one can attain right view (samyag-dṛṣṭi) as a result.

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。今欲更辯於六轉識出世清凈亦不得成故說。云何出世等言。文皆易了無勞重釋。攝受彼種子不相應故者。如前所說攝受出世清凈種子。不應理故。

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。複次云何乃至凈心種子者。此顯畢竟無有道理。未曾見有毒為甘露。阿賴耶識猶如毒藥。云何能生出世甘露清凈之心。又出世心乃至從何種生者。此顯凈心唯未曾得。云何無因率爾得生從最清凈乃至種子所生者。此顯凈心有別種子。決定不從阿賴耶識種子而生。云何別種謂最清凈法界等流正聞熏習。最清凈法

【現代漢語翻譯】現代漢語譯本：生。此他言音如理作意（如理作意：符合真理的思考）。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。今欲更辯於六轉識出世清凈亦不得成故說。云何出世等言。文皆易了無勞重釋。攝受彼種子不相應故者。如前所說攝受出世清凈種子。不應理故。

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。複次云何乃至凈心種子者。此顯畢竟無有道理。未曾見有毒為甘露。阿賴耶識（阿賴耶識：第八識，儲存一切種子）猶如毒藥。云何能生出世甘露清凈之心。又出世心乃至從何種生者。此顯凈心唯未曾得。云何無因率爾得生從最清凈乃至種子所生者。此顯凈心有別種子。決定不從阿賴耶識種子而生。云何別種謂最清凈法界等流正聞熏習。最清凈法

【English Translation】 English version: arises. This other's speech, rational attention (yoniso-manasikara: appropriate attention). Is it to熏the ear-consciousness, or to熏the mind-consciousness, or to熏both? If one rationally contemplates that Dharma, then the ear-consciousness cannot arise. The mind-consciousness is also scattered and interrupted by other consciousnesses. If it arises in accordance with rational attention, this mind-consciousness熏by hearing, together with that熏, has long ceased and has no substance. How can it be a seed that can produce a mind in accordance with rational attention later? Moreover, this mind in accordance with rational attention is a worldly mind. That corresponding to right view is a supramundane mind. They have never arisen and ceased together. Therefore, this mind is not熏by that. Since it is not熏to be its seed, it is unreasonable. Therefore, supramundane purity cannot be achieved if it is separated from all seeds and the resultant consciousness of fruition. In this case, the熏of hearing does not correspond to receiving that seed.

Explanation: Now, I want to further argue that the supramundane purity of the six consciousnesses cannot be achieved, so I say, 'How can supramundane,' etc. The text is easy to understand and does not require repeated explanation. 'Because receiving that seed does not correspond' means that, as mentioned earlier, receiving the seed of supramundane purity is unreasonable.

Treatise: Furthermore, how can the all-seed resultant consciousness of fruition be the cause of defilement and also be the seed of the pure mind that can counteract it in the supramundane? Moreover, since the supramundane mind has never been practiced before, there should definitely be no熏. Since there is no熏, from what seed does it arise? Therefore, the answer should be that it arises from the most pure Dharma-realm outflow, the seed of right hearing熏.

Explanation: Furthermore, 'How can the seed of the pure mind,' etc., shows that there is absolutely no reason. It has never been seen that poison is nectar. The Alaya-consciousness (Alaya-vijñana: the eighth consciousness, storing all seeds) is like poison. How can it produce the supramundane nectar of pure mind? Moreover, 'From what seed does the supramundane mind arise,' etc., shows that the pure mind has never been obtained. How can it arise without cause? 'From the most pure,' etc., shows that the pure mind has a separate seed. It definitely does not arise from the seed of the Alaya-consciousness. What is the separate seed? It is the most pure Dharma-realm outflow, the熏of right hearing. The most pure Dharma

界者。諸佛法界永離一切客塵障故。言等流者。謂從法界所起教法。無倒聽聞如是教法故。名正聞依此正聞所起熏習。是名熏習。即此熏習能生出世無漏之心名為種子。如是種子非阿賴耶識是未曾得故。

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。此聞熏習乃至所依云何可見者。翻覆徴難責。別所依乃至證得諸佛菩提者。謂乃至得無垢無礙智所依趣。此聞熏習者。無倒聽聞經等教法所引熏習。隨在一種所依轉處者。謂隨一種相續轉處寄在異熟識中。與彼和合俱轉猶如水乳者。此聞熏習雖非彼識。而寄識中與識俱轉。然非阿賴耶識者。謂此聞熏習是出世心種子。非阿賴耶識自性。亦非彼種子。但就俱轉不相離性。許是唯識。是彼對治種子性故者。是阿賴耶識對治。無分別智因性故。義如種種物和雜庫藏。如種種毒所雜仙藥。如有眾病服阿伽陀。雖與穢毒多時俱轉。然此良藥非彼毒自性。亦非毒種子。此聞熏習種子亦爾。

論曰。此中依下品熏習。成中品熏習。依中品

【現代漢語翻譯】現代漢語譯本：

『界』指的是，諸佛的法界永遠遠離一切客塵的障礙的緣故。

『等流』指的是，從法界所產生的教法。沒有顛倒地聽聞這樣的教法，所以名為『正聞』。依靠這正聞所產生的熏習，就叫做『熏習』。這熏習能生出世間的無漏之心，名為『種子』。這樣的種子不是阿賴耶識（Ālaya-vijñāna，含藏識），因為是未曾獲得的緣故。

論曰：這聽聞熏習是阿賴耶識的自性，還是不是阿賴耶識的自性？如果是阿賴耶識的自性，怎麼會是對治它的種子？如果不是阿賴耶識的自性，這聽聞熏習的種子所依存在哪裡，才能被看見？乃至證得諸佛的菩提（bodhi，覺悟），這聽聞熏習隨著在哪一種所依的轉變之處，寄存在異熟識（Vipāka-vijñāna，果報識）中，與它和合一起運轉，猶如水和乳。然而不是阿賴耶識，因為是對治它的種子的緣故。

釋曰：這聽聞熏習乃至所依在哪裡才能被看見呢？這是翻來覆去地提問，責求辨別所依。乃至證得諸佛菩提，指的是乃至獲得無垢無礙的智慧所依的去處。這聽聞熏習，指的是沒有顛倒地聽聞經等教法所引發的熏習。隨著在哪一種相續轉變之處，指的是隨著在哪一種相續轉變之處，寄存在異熟識中。與它和合一起運轉，猶如水和乳，指的是這聽聞熏習雖然不是那識，但寄存在識中與識一起運轉。然而不是阿賴耶識，指的是這聽聞熏習是出世間心的種子，不是阿賴耶識的自性，也不是它的種子。只是就一起運轉不相離的性質來說，允許是唯識。因為是對治它的種子的緣故，指的是是對治阿賴耶識的無分別智的因的性質的緣故。義理就像種種物品混合在庫藏中，就像種種毒藥混合在仙藥中，就像有各種疾病服用阿伽陀藥（Agada，萬應靈藥）。雖然與污穢的毒藥長時間一起運轉，但這良藥不是那毒藥的自性，也不是毒藥的種子。這聽聞熏習的種子也是這樣。

論曰：這裡依靠下品的熏習，成就中品的熏習，依靠中品

【English Translation】 English version:

『Realm』 refers to the fact that the Dharmadhātu (法界, Dharma-dhātu, the realm of all phenomena) of all Buddhas is forever free from the obstructions of all adventitious defilements.

『Equable flow』 refers to the teachings that arise from the Dharmadhātu. Hearing such teachings without inversion is called 『Right Hearing』. The habituation arising from this Right Hearing is called 『Habituation』. This habituation can generate the supramundane, undefiled mind, which is called 『Seed』. Such a seed is not the Ālaya-vijñāna (阿賴耶識, storehouse consciousness), because it has never been obtained before.

Treatise says: Is this hearing habituation the self-nature of the Ālaya-vijñāna, or is it not the self-nature of the Ālaya-vijñāna? If it is the self-nature of the Ālaya-vijñāna, how can it be the seed that counteracts it? If it is not the self-nature of the Ālaya-vijñāna, where can the basis of this hearing habituation seed be seen? Until one attains the Bodhi (菩提, awakening) of all Buddhas, this hearing habituation, depending on which kind of basis it is in, resides in the Vipāka-vijñāna (異熟識, resultant consciousness), uniting and co-occurring with it like water and milk. However, it is not the Ālaya-vijñāna, because it is the nature of the seed that counteracts it.

Explanation says: 『Where can the basis of this hearing habituation be seen?』 This is a repeated questioning, demanding a distinction of the basis. 『Until one attains the Bodhi of all Buddhas』 refers to the place where the basis of undefiled and unobstructed wisdom is attained. This hearing habituation refers to the habituation induced by hearing teachings such as sutras without inversion. 『Depending on which kind of continuum it is in』 refers to residing in the Vipāka-vijñāna, depending on which kind of continuum it is in. 『Uniting and co-occurring with it like water and milk』 means that although this hearing habituation is not that consciousness, it resides in the consciousness and co-occurs with it. However, it is not the Ālaya-vijñāna, meaning that this hearing habituation is the seed of the supramundane mind, not the self-nature of the Ālaya-vijñāna, nor its seed. It is only in terms of the nature of co-occurrence and non-separation that it is allowed to be Vijñaptimātratā (唯識, Consciousness-only). 『Because it is the seed that counteracts it』 means that it is the nature of the cause of non-discriminating wisdom that counteracts the Ālaya-vijñāna. The meaning is like various objects mixed in a storehouse, like various poisons mixed in elixir, like taking Agada (阿伽陀, panacea) for various diseases. Although it co-occurs with impure poisons for a long time, this good medicine is not the self-nature of that poison, nor the seed of the poison. The seed of this hearing habituation is also like this.

Treatise says: Here, relying on inferior habituation, one achieves intermediate habituation, relying on intermediate

熏習成上品熏習。依聞思修多。分修作得相應故。

釋曰。下中上品熏習等言。分明易了不須重釋。

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。又此正聞乃至應知亦是法身種子者。是略摽舉自下廣釋。與阿賴耶識相違非阿賴耶識所攝者。非彼自性故。雖是世間者。似有漏故。而是出世心種子性者。是無漏心資糧性故。此中證相說名法身。依世間生名是世間。阿賴耶識中相雜俱轉故。為欲顯此熏習勝能故。說出世心雖未生時等已能對治諸煩惱纏者。此同類因展轉相續。剎那勢力能為對治。如火焚燒。已能對治諸險惡趣者。如有頌言。

諸有成世間　　上品正見者　雖經歷千生　　而不墮惡趣

彼先所作惡行

【現代漢語翻譯】現代漢語譯本：熏習成就下品、中品、上品。依據聽聞、思惟、修習的多少，通過修習而獲得相應的成就。

解釋：下品、中品、上品熏習等詞語，意思分明容易理解，不需要重複解釋。

論曰：又這種如實聽聞的熏習種子，其下品、中品、上品，應當知道也是法身（Dharmakāya，佛的法性之身）的種子。它與阿賴耶識（Ālaya-vijñāna，藏識）相違背，不被阿賴耶識所包含。因為它是出世間最清凈的法界（Dharmadhātu，諸法本體）的等流性。雖然它存在於世間，但卻是出世間心的種子性質。又，出世間心即使尚未生起，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，已經使一切所造的惡業朽壞並得到對治。並且能夠隨順逢事一切諸佛菩薩。雖然它存在於世間，應當知道這是初修業的菩薩所獲得的，也屬於法身所攝。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和獨覺（Pratyekabuddha，無師自悟的修行者）所獲得的，僅僅屬於解脫身所攝。又，這種熏習不是阿賴耶識，而是法身和解脫身所攝。像這樣，熏習的下品、中品、上品次第漸增，異熟果識（Vipāka-vijñāna，由業力成熟而產生的果報之識）也次第漸減。也就是轉依（Āśraya-parāvṛtti，轉舍染污的所依，而證得清凈的所依）——既然一切種子所依已經轉變，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。

解釋：又這種如實聽聞乃至應當知道也是法身種子，這是略微標舉，從下面開始廣泛解釋。與阿賴耶識相違背，不被阿賴耶識所包含，因為它不是阿賴耶識的自性。雖然它存在於世間，似乎是有漏的。但卻是出世間心的種子性質，是無漏心的資糧性質。這裡，證悟的相狀被稱為法身，依存於世間而生起，所以說是世間。因為它與阿賴耶識中的相雜在一起共同運轉。爲了顯示這種熏習的殊勝功能，所以說出世間心即使尚未生起等，已經能夠對治各種煩惱纏縛。這是同類因輾轉相續，剎那的勢力能夠成為對治，如同火焚燒一樣。已經能夠對治各種險惡的去處，如有頌偈說：

凡是成就世間上品正見的人，即使經歷千百次轉生，也不會墮入惡趣。

他們先前所造的惡行

【English Translation】 English version: Cultivation leads to the attainment of inferior, intermediate, and superior grades. This depends on the extent of listening, contemplation, and practice, and is achieved through corresponding cultivation.

Explanation: The terms 'inferior, intermediate, and superior grades of cultivation' are clear and easily understood, and do not require further explanation.

Treatise: Furthermore, these seeds of proper hearing, in their inferior, intermediate, and superior grades, should be known as seeds of the Dharmakāya (the body of the Dharma, the essence of Buddhahood). They are contrary to the Ālaya-vijñāna (storehouse consciousness) and are not contained within it, because they are of the nature of the outflow of the purest Dharmadhātu (the realm of Dharma, the fundamental nature of all things), which is transcendent. Although they exist in the world, they are of the nature of seeds of the transcendent mind. Moreover, even when the transcendent mind has not yet arisen, it is already capable of counteracting all afflictive entanglements, already capable of counteracting all perilous destinies, and has already caused all evil deeds to decay and be counteracted. Furthermore, it is able to accord with and serve all Buddhas and Bodhisattvas. Although it exists in the world, it should be known that this is what is attained by Bodhisattvas in their initial stages of practice, and is also included within the Dharmakāya. What is attained by Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) is included only within the liberation body. Furthermore, this cultivation is not the Ālaya-vijñāna, but is included within the Dharmakāya and the liberation body. Just as the inferior, intermediate, and superior grades of cultivation gradually increase, so too does the Vipāka-vijñāna (resultant consciousness) gradually decrease. That is, the Āśraya-parāvṛtti (transformation of the basis)—once the basis of all seeds has been transformed, then the Vipāka-vijñāna and all seeds will transform without seeds, and all seeds will be permanently severed.

Explanation: Furthermore, these proper hearings, up to and including the knowledge that they are seeds of the Dharmakāya, are a brief indication, which will be extensively explained below. 'Contrary to the Ālaya-vijñāna and not contained within it' means that it is not of the nature of the Ālaya-vijñāna itself. 'Although it exists in the world' means that it appears to be tainted. 'But it is of the nature of seeds of the transcendent mind' means that it is of the nature of the provisions for the untainted mind. Here, the aspect of realization is called the Dharmakāya, and because it arises dependent on the world, it is said to be worldly. Because it mixes and co-operates with the Ālaya-vijñāna. In order to show the superior function of this cultivation, it is said that even when the transcendent mind has not yet arisen, it is already capable of counteracting all afflictive entanglements. This is because similar causes continue in succession, and the power of each moment is able to counteract, like fire burning. 'Already capable of counteracting all perilous destinies,' as a verse says:

Those who achieve superior right view in the world, even if they experience thousands of rebirths, will not fall into evil destinies.

Their previously committed evil deeds

勢力。或墮惡趣故次說言。已作一切所有惡業。朽壞對治無始時來所作惡業。此聞熏習損彼功能。是故說名朽壞對治。法身攝者。是彼因故。解脫身攝亦如是說。此中法身與解脫身有差別者。謂解脫身唯永遠離煩惱障縛。如村邑人離枷鎖等所有禁系。息除眾苦而無殊勝增上自在富樂相應。其法身者。解脫一切煩惱所知二種障縛並諸習氣。力無畏等無量希奇妙功德眾之所莊嚴。一切富樂自在所依。證得第一最勝自在。隨樂而行。譬如王子先蒙灌頂。少有愆犯閉在囹圄。才得解脫即與第一最勝自在富樂相應。即轉所依者。如服仙藥轉所依身。雖無命終受生而有舍劣得勝。無種子而轉者。應知異熟果識唯無一切雜染種子。是故說斷一切種。永斷者。一切種子品類斷故。

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。譬如於水鵝所飲乳。又如世間離欲轉依等。其文易了不勞重釋。

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。如是已說雜染清凈不成道理。決定證有阿賴耶識。復引滅定不成因緣

【現代漢語翻譯】現代漢語譯本：勢力。或者因為墮入惡趣，所以接著說：『已經造作一切所有惡業。』『朽壞對治』是指能摧毀、對治無始以來所造作的惡業。聽聞佛法並加以熏習，能減損惡業的功能。因此稱為『朽壞對治』。『法身攝者』，是因為法身是這些（功德）的因。『解脫身攝』也同樣可以這樣說。這裡法身和解脫身的區別在於：解脫身僅僅是永遠脫離煩惱障的束縛，就像村裡人脫離枷鎖等束縛一樣，息滅了眾苦，但沒有殊勝增上自在的富樂相應。而法身，是解脫一切煩惱障和所知障兩種障礙以及所有習氣，以力、無畏等無量希奇妙功德眾所莊嚴，是一切富樂自在的所依，證得第一最勝自在，隨心所欲而行。譬如王子先被灌頂，但稍有犯錯就被關在監獄裡，一旦獲得解脫，就與第一最勝自在的富樂相應。『即轉所依者』，就像服用仙藥轉變身體一樣，雖然沒有死亡和受生，但有捨棄低劣而獲得殊勝。『無種子而轉者』，應當知道異熟果識唯獨沒有一切雜染的種子。所以說斷一切種。『永斷者』，是因為一切種子品類都斷絕的緣故。

論曰：再者，怎樣才能像水和乳一樣，不是阿賴耶識與阿賴耶識同處俱轉，而是阿賴耶識的一切種子都窮盡，不是阿賴耶識的一切種子都增長呢？譬如在水中，鵝喝了乳。又如世間獲得離欲時，不是等引地的熏習逐漸減少，而是等引地的熏習逐漸增加，從而獲得轉依。

釋曰：譬如在水中，鵝喝了乳。又如世間離欲轉依等。這些文字容易理解，不需要重複解釋。

論曰：又進入滅盡定后，識並不離開身體，這是聖者所說的緣故。這裡異熟識應該成為不離開身體的。這不是爲了對治這種（認為滅盡定會產生異熟識）而產生的。

釋曰：像這樣已經說了雜染清凈不成道理，決定證明有阿賴耶識（Ālaya-vijñāna）。又引用滅盡定不成因緣。

【English Translation】 English version: Power. Or, because of falling into evil destinies, it is then said: 'Having committed all kinds of evil deeds.' 'Decay and Counteraction' refers to the ability to destroy and counteract the evil deeds committed since beginningless time. Hearing and cultivating the Dharma can diminish the function of evil deeds. Therefore, it is called 'Decay and Counteraction.' 'Those included in the Dharmakāya (法身, Dharma-body)' is because the Dharmakāya is the cause of these (merits). 'Those included in the Liberation Body' can also be said in the same way. The difference between the Dharmakāya and the Liberation Body here is that the Liberation Body is merely eternally free from the bondage of the afflictive obscurations, just like villagers are free from the shackles and other restraints, ceasing all suffering, but without the corresponding superior, increasing, independent, wealthy, and joyful state. The Dharmakāya, on the other hand, is liberated from all two kinds of obscurations—afflictive and cognitive—as well as all habitual tendencies, adorned with countless rare and wonderful qualities such as powers and fearlessness, is the basis of all wealth, joy, and independence, attaining the first and most supreme independence, acting according to one's will. For example, a prince who has been crowned, but is imprisoned for a slight offense, once liberated, corresponds to the first and most supreme independent, wealthy, and joyful state. 'That which is transformed is the basis' is like taking an elixir to transform the body; although there is no death or rebirth, there is the abandonment of the inferior and the attainment of the superior. 'Transformation without seeds' should be understood as the resultant consciousness (Vipāka-vijñāna) alone lacking all seeds of defilement. Therefore, it is said to cut off all seeds. 'Eternal cutting off' is because all categories of seeds are cut off.

The Treatise says: Furthermore, how can it be like water and milk, where the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) does not co-exist and co-arise with the Ālaya-vijñāna, but all the seeds of the Ālaya-vijñāna are exhausted, and not all the seeds of the Ālaya-vijñāna are increased? For example, in water, a goose drinks milk. Also, like when one attains freedom from desire in the world, it is not that the cultivation of meditative absorption gradually decreases, but that the cultivation of meditative absorption gradually increases, thereby attaining transformation of the basis.

The Commentary says: For example, in water, a goose drinks milk. Also, like the transformation of the basis when one is free from desire in the world, and so on. These words are easy to understand and do not need to be explained repeatedly.

The Treatise says: Moreover, after entering cessation meditation, consciousness does not leave the body, because the sages have said so. Here, the resultant consciousness should become inseparable from the body. This is not produced to counteract this (the idea that cessation meditation will produce resultant consciousness).

The Commentary says: In this way, it has already been said that defilement and purity are unreasonable, and it is definitely proven that there is an Ālaya-vijñāna. Furthermore, the argument of cessation meditation is cited as an unreasonable cause.

。顯發前力故。說又入滅定等言。除佛獨覺若阿羅漢若不還果。及不退位諸菩薩等。余不能入。為顯滅定與死差別。故說此識不離身。言識者不離阿賴耶識。何以故。滅定不能對治此故。非為治此而生滅定。所緣行相難了知故。非為對治不明瞭識而入滅定。不寂靜性難了知故。是故滅定不能對治阿賴耶識。若無對治此則不滅。為治轉識故此定生。所緣行相不寂靜性易了知故。是故此定唯滅轉識。于中不滅阿賴耶識。

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。有執定中諸識雖滅。而出定時識還生故言不離身。為遮此義故說。又非出定等言。其文易了不須重釋。

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。謂此定中不離身識決非意識。定不應成故者。是想與受俱不滅義。由彼意識與諸大地決不相離。想受二種俱不滅故定不應成。又此中識決非意識。所緣行相不可得故。一

【現代漢語翻譯】現代漢語譯本：因為要彰顯先前修行的力量，所以說進入滅盡定等等。除了佛、獨覺（Pratyekabuddha，無需依賴他人教導而獨自悟道的修行者）、阿羅漢（Arhat，已斷除所有煩惱，達到涅槃境界的修行者）、不還果（Anagamin，斷除了欲界煩惱，死後不再返回欲界的修行者）以及不退轉位的菩薩等等，其餘的人不能進入滅盡定。爲了彰顯滅盡定與死亡的差別，所以說這個識不離開身體。所說的識，是不離開阿賴耶識（Ālaya-vijñāna，第八識，儲存所有業種子的識）。為什麼呢？因為滅盡定不能對治阿賴耶識。不是爲了對治阿賴耶識而生起滅盡定，因為阿賴耶識所緣的行相難以瞭解。不是爲了對治不明顯的識而進入滅盡定，因為阿賴耶識不寂靜的體性難以瞭解。所以，滅盡定不能對治阿賴耶識。如果沒有對治，阿賴耶識就不會滅。爲了對治轉識（pravṛtti-vijñāna，眼、耳、鼻、舌、身、意六識）才生起滅盡定，因為轉識所緣的行相和不寂靜的體性容易瞭解。所以，這個定只滅轉識，其中不滅阿賴耶識。

論曰：而且不是出定后這個識又重新產生，因為異熟識（vipāka-vijñāna，由業力成熟而產生的識）既然已經間斷，脫離了煩惱的相續，就不會重新產生。

釋曰：有人認為在定中諸識雖然滅了，但是出定時識還會重新產生，所以說不離開身體。爲了遮止這種說法，所以說『又非出定等言』。文義容易理解，不需要重複解釋。

論曰：又如果有人認為，因為有意識的緣故，滅盡定是有心的，這個心不能成立，這個定也不應該成立。因為所緣的行相不可得的緣故，應該有與善根相應的過失的緣故，不善和無記（avyākṛta，非善非惡）不合道理的緣故，應該有想和受現行的過失的緣故，觸可以得到的緣故，對於三摩地（samādhi，禪定）有功能的緣故，應該有隻有滅想的過失的緣故，應該有其思、信等善根現行的過失的緣故，拔除能依靠的，使之離開所依靠的，不合道理的緣故，有譬喻的緣故，如非遍行（asarvatraga，不是在一切心中都存在的心理作用），這個不有的緣故。

釋曰：又如果有人認為因為有意識的緣故，滅盡定是有心的，這個心不能成立。意思是說，這個定中不離開身體的識，決不是意識。『定不應成故者』，是說想和受都不能滅的意思。因為那個意識與諸大地法（mahā-bhūta，組成物質世界的地、水、火、風四大元素）決不相離，想和受兩種都不能滅，所以定不應該成立。又這個定中的識決不是意識，因為所緣的行相不可得的緣故。

【English Translation】 English version: Because of manifesting the power of previous practice, it is said to enter cessation samāpatti (nirodha-samāpatti). Except for Buddhas, Pratyekabuddhas (those who attain enlightenment independently without relying on the teachings of others), Arhats (those who have eradicated all afflictions and attained Nirvana), Anagamins (those who have eliminated the afflictions of the desire realm and will not return to the desire realm after death), and Bodhisattvas in the stage of non-retrogression, others cannot enter cessation samāpatti. To show the difference between cessation samāpatti and death, it is said that this consciousness does not leave the body. The consciousness that is spoken of does not leave the Ālaya-vijñāna (the eighth consciousness, the storehouse of all karmic seeds). Why? Because cessation samāpatti cannot counteract this. Cessation samāpatti is not generated to counteract this, because the object and characteristics of Ālaya-vijñāna are difficult to understand. Cessation samāpatti is not entered to counteract unclear consciousness, because the non-quiescent nature of Ālaya-vijñāna is difficult to understand. Therefore, cessation samāpatti cannot counteract Ālaya-vijñāna. If there is no counteraction, Ālaya-vijñāna will not cease. Cessation samāpatti arises to counteract the evolving consciousnesses (pravṛtti-vijñāna, the six consciousnesses of eye, ear, nose, tongue, body, and mind), because the object and characteristics and the non-quiescent nature of the evolving consciousnesses are easy to understand. Therefore, this samāpatti only ceases the evolving consciousnesses, and does not cease the Ālaya-vijñāna within them.

Treatise: Moreover, it is not that this consciousness arises again after emerging from samāpatti, because once the resultant consciousness (vipāka-vijñāna, the consciousness produced by the maturation of karma) has been interrupted, having separated from the continuity of afflictions, it will not be reborn.

Explanation: Some hold that although the consciousnesses cease in samāpatti, the consciousnesses will arise again when emerging from samāpatti, so it is said that it does not leave the body. To refute this view, it is said 'Moreover, it is not that emerging from samāpatti, etc.' The meaning of the text is easy to understand and does not need to be repeated.

Treatise: Furthermore, if someone holds that because of the presence of mind-consciousness, cessation samāpatti is mindful, this mind cannot be established, and this samāpatti should not be established. Because the object and characteristics are unattainable, there should be the fault of corresponding to wholesome roots, unwholesome and neutral (avyākṛta, neither good nor bad) are unreasonable, there should be the fault of ideation and sensation being manifest, contact can be attained, it has function for samādhi (meditative absorption), there should be the fault of only ceasing ideation, there should be the fault of its thought, faith, and other wholesome roots being manifest, removing what is relied upon, causing it to leave what is relied upon, is unreasonable, there is an analogy, such as non-omnipresent (asarvatraga, mental functions that are not present in every mind), this is not present.

Explanation: Furthermore, if someone holds that because of the presence of mind-consciousness, cessation samāpatti is mindful, this mind cannot be established. It means that the consciousness that does not leave the body in this samāpatti is definitely not mind-consciousness. 'Samāpatti should not be established' means that ideation and sensation cannot cease together. Because that mind-consciousness is definitely inseparable from the great elements (mahā-bhūta, the four great elements of earth, water, fire, and wind that make up the material world), and both ideation and sensation cannot cease, so samāpatti should not be established. Also, the consciousness in this samāpatti is definitely not mind-consciousness, because the object and characteristics are unattainable.

切意識不離所緣行相可得。此中無故彼不成有。又此中識決非意識。應有善根現行過故。由此定心決非不善亦非無記。何者唯善。謂此善心離無貪等決不得有。相應故善是彼宗故。善根既有。想受二種何不現行。又無貪等決不離觸。故觸可得。定所生觸輕安為相。順樂舍受故應有受。與觸俱生。有受想等聖所說故應無滅定。或謂此中厭患想受。如癰箭等故生滅定。於此定中唯想受滅。為遮此計故復說言。於三摩地有功能等。三摩地中所能厭患。非唯此滅。何以故。無想定中由前方便。三摩地力。應有唯滅想過失故。若所厭患唯此滅者。無想定前唯厭患想無想定中應唯想滅。然汝不許。又如若離所依止滅。決定無有能依止滅故。於此中心亦應滅。如是滅定心若不滅。應思信等善根現行。彼若滅者。心定應滅。是故不應唯滅能依。既有所依拔彼能依。不應理故。有譬喻故者。謂有無想定是此中譬喻。如彼拔除不應理故此應俱滅。或有大種所造譬喻。如彼更互不相離故。又善等非遍行大地是定異故。可於一切心非遍有。想受二法是大地故。決定安住遍行類中。是故有識此二不有不應道理。為顯斯意故復說言。如非遍行此不有故。

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

【現代漢語翻譯】現代漢語譯本：如果切意識不離開所緣的行相，那麼切意識是可以獲得的。如果這裡沒有切意識，那麼切意識就不可能存在。而且，這裡的識絕對不是切意識，因為應該有善根現行的過失。由此可知，禪定之心絕非不善，也非無記，那麼什麼是唯一的善呢？就是這種善心離開了無貪等善法，就絕對不可能存在。因為善心是與無貪等善法相應的，所以善是他們的宗義。既然有善根，那麼想和受這兩種心所為什麼不現行呢？而且，無貪等善法絕對不會離開觸，所以觸是可以獲得的。禪定所生的觸，以輕安為相。順應樂受和舍受，所以應該有受。與觸同時產生。因為聖者說過有受和想等心所，所以應該沒有滅盡定。或者有人認為，在這種禪定中，厭患想和受，就像厭患癰和箭一樣，所以產生滅盡定。在這種禪定中，只有想和受滅盡。爲了遮止這種說法，所以又說，在三摩地（Samadhi，專注）中有功能等。在三摩地中所能厭患的，並非只有想和受滅盡。為什麼呢？因為在無想定中，由於之前的方便，三摩地的力量，應該有隻有滅想的過失。如果所厭患的只有想和受滅盡，那麼在無想定前，只有厭患想，在無想定中，應該只有想滅。但是你們不承認這一點。又比如，如果離開了所依止的滅，就絕對沒有能依止的滅，所以，在這種禪定中，心也應該滅。如果滅盡定中，心不滅，那麼應該有思、信等善根現行。如果心滅了，那麼禪定之心必定應該滅。所以不應該只有能依止的滅。既然有所依止，拔除能依止，是不合道理的。有譬喻的原因是，無想定是這裡的譬喻。就像在那裡拔除不合道理一樣，這裡也應該一起滅。或者有大種所造的譬喻，就像它們互相不分離一樣。而且，善等不是遍行的大地，因為禪定是不同的，所以不可能在一切心中都是普遍存在的。想和受這兩種法是大地，所以必定安住于遍行的類別中。所以有識，想和受這兩種法不存在，是不合道理的。爲了顯示這個意思，所以又說，就像非遍行一樣，因為想和受不存在。論曰：又在這種禪定中，由於意識的緣故，執著有心的人，這種心是善、不善、無記，都是不能成立的。所以是不合道理的。釋

【English Translation】 English version: If the cut-off consciousness (切意識) does not depart from the aspect of the object of cognition, then the cut-off consciousness can be obtained. If there is no cut-off consciousness here, then the cut-off consciousness cannot exist. Moreover, the consciousness here is definitely not the cut-off consciousness, because there should be the fault of wholesome roots manifesting. From this, it can be known that the mind of concentration is definitely not unwholesome, nor is it neutral. So what is the only wholesome? It is that this wholesome mind cannot exist at all without non-greed (無貪) and other wholesome qualities. Because the wholesome mind is associated with non-greed and other wholesome qualities, therefore wholesomeness is their tenet. Since there are wholesome roots, why do the two mental factors of perception (想) and feeling (受) not manifest? Moreover, non-greed and other wholesome qualities will never be separated from contact (觸), so contact can be obtained. The contact born of concentration has tranquility as its characteristic. It accords with pleasant feeling and neutral feeling, so there should be feeling. It arises simultaneously with contact. Because the saints have said that there are feeling and perception, etc., there should be no cessation attainment (滅盡定). Or some may think that in this concentration, there is disgust for perception and feeling, just like disgust for sores and arrows, so cessation attainment arises. In this concentration, only perception and feeling cease. In order to prevent this statement, it is said again that in Samadhi (三摩地, concentration) there are functions, etc. What can be disgusted in Samadhi is not only the cessation of perception and feeling. Why? Because in the non-perceptual attainment (無想定), due to the previous means, the power of Samadhi, there should be the fault of only the cessation of perception. If what is disgusted is only the cessation of perception and feeling, then before the non-perceptual attainment, there is only disgust for perception, and in the non-perceptual attainment, only perception should cease. But you do not admit this. Also, for example, if there is no cessation of what is relied upon, there is definitely no cessation of what can rely on it, so in this concentration, the mind should also cease. If the mind does not cease in the cessation attainment, then wholesome roots such as thought (思) and faith (信) should manifest. If the mind ceases, then the mind of concentration must cease. Therefore, one should not only cease what can rely on it. Since there is what is relied upon, removing what can rely on it is unreasonable. The reason for the analogy is that the non-perceptual attainment is the analogy here. Just like removing it there is unreasonable, it should also cease together here. Or there is the analogy of what is made of great elements, just like they do not separate from each other. Moreover, wholesomeness, etc., are not the all-pervasive ground, because concentration is different, so it is impossible for it to be universally present in all minds. The two dharmas of perception and feeling are the ground, so they must abide in the category of all-pervasiveness. Therefore, it is unreasonable for there to be consciousness and for these two dharmas of perception and feeling not to exist. In order to show this meaning, it is said again that just like non-all-pervasiveness, because perception and feeling do not exist. Treatise says: Moreover, in this concentration, for those who cling to the existence of mind because of consciousness, this mind, whether wholesome, unwholesome, or neutral, cannot be established. Therefore, it is unreasonable. Explanation

曰。又此定中不離身識決非意識。以善不善及無記性皆不成故。謂若意識決定。或善或是不善或復無記。然此意識且非是善。應有善根相應過故。如前已說。云何善心離無貪等。此等云何應離於觸。此復云何應離遍行。受等心法。或復有執。加行善心所引發故。定心是善不由善根相應力故。此與彼論由相應力心得成善。安立相違。又於此中有何定緣其加行心。由無貪等相應故善。非於此定等流果心。又非此心是自性善。以自性善唯善根等入其數故。又此善心非勝義善。唯有解脫是決定故。或有復謂若能和合。名和合觸。非一切觸。皆能和合。今此中觸。于能生受無所堪能。定加行時于彼受等已厭患故。破此邪執已如前說。謂彼即應唯滅此等。是故此中意識無受不應道理。又於此中有何因緣。若尋伺語行滅語則不轉。想受等意行滅而意猶轉。不可例言。如身行滅其身猶住。故意行滅意亦應住。由薄伽梵離身行外說有餘因。令身安住。所謂飲食命根識等。是故雖無入息出息身猶可住。離想受等曾未見說有別意行。是故此中離想受等。安立有意不應道理。故此定中識非意識。又此中識亦非不善。定是善故。無想定中尚不許有一切不善。況趣解脫次第超越定中間行。滅盡定內得有不善。又於今時工巧等事無容得有故。三無記此

【現代漢語翻譯】現代漢語譯本問：此外，此定境中的『識』不離身，但決不是意識（vijñāna）。因為善、不善以及無記性（avyākṛta）都不成立。如果說是意識，那麼它必定是善、不善或者無記。然而，此意識並非是善的，因為它應該有善根（kuśala-mūla）相應的過失，如前所述，善心怎麼能離開無貪（alobha）等善根呢？這些善根又怎麼能離開觸（sparśa）呢？而觸又怎麼能離開遍行心所（sarvatraga-caitasika）受（vedanā）等心法呢？或者有人認為，是加行（prayoga）的善心所引發的。定心是善的，不是由善根相應的力量造成的。這與他們所說的『由相應力，心得成善』的論點相違背。而且，在此定中，有什麼因緣使加行心因為與無貪等相應而成為善呢？並非此定的等流果心（nisyanda-phala）。而且，此心也不是自性善（prakṛti-kuśala），因為自性善唯有善根等才能算入其中。而且，此善心也不是勝義善（paramārtha-kuśala），因為唯有解脫才是決定的。或者有人又說，如果能夠和合，才叫做和合觸，並非一切觸都能和合。現在，此定中的觸，對於產生感受（vedanā）沒有作用，因為在定加行時，已經厭患了那些感受等。破斥這種邪見，前面已經說過了，他們應該只是滅除了這些感受等。所以，此定中意識沒有感受是不合理的。而且，在此定中，有什麼因緣，如果尋（vitarka）、伺（vicāra）等語行（vak-saṃskāra）滅了，語就不再運轉，而想（saṃjñā）、受（vedanā）等意行（manas-saṃskāra）滅了，而意（manas）仍然運轉呢？不能類比說，如同身行（kāya-saṃskāra）滅了，身體仍然存在，所以意行滅了，意也應該存在。因為薄伽梵（Bhagavān，世尊）在身行之外，說了有其他的因緣，使身體能夠安住，即飲食、命根（jīvitendriya）、識等。所以，即使沒有入息（ānāpāna）、出息（apāna），身體仍然可以存在。但是，離開想、受等，從未見過或聽說有其他的意行。所以，在此定中，離開想、受等，而安立有『意』是不合理的。因此，此定中的『識』不是意識。而且，此定中的『識』也不是不善的，因為定是善的。在無想定（asaṃjñā-samāpatti）中，尚且不允許有任何不善，何況是趣向解脫次第的超越定中間行（dhyāna-antarika）。滅盡定（nirodha-samāpatti）內怎麼可能有不善呢？而且，在此時，工巧等事也不可能存在，所以，三種無記性都不成立。

【English Translation】 English version Objection: Furthermore, the 'consciousness' (vijñāna) in this concentration (samādhi) is inseparable from the body, but it is definitely not 'consciousness' (vijñāna) in the ordinary sense. This is because the nature of being wholesome (kuśala), unwholesome (akuśala), or neutral (avyākṛta) cannot be established. If it were ordinary consciousness, it would necessarily be either wholesome, unwholesome, or neutral. However, this consciousness is not wholesome, because it should have the fault of being associated with wholesome roots (kuśala-mūla), as previously stated. How can a wholesome mind be separated from non-greed (alobha) and other wholesome roots? How can these wholesome roots be separated from contact (sparśa)? And how can contact be separated from pervasive mental factors (sarvatraga-caitasika) such as feeling (vedanā)? Or perhaps someone might argue that it is caused by the wholesome mental factors of preparatory action (prayoga). The mind in concentration is wholesome, not due to the power of association with wholesome roots. This contradicts their argument that 'the mind becomes wholesome through the power of association.' Moreover, in this concentration, what is the cause for the preparatory mind to become wholesome because of its association with non-greed and other factors? It is not the resultant mind flowing from this concentration (nisyanda-phala). Furthermore, this mind is not inherently wholesome (prakṛti-kuśala), because only wholesome roots and the like are counted as inherently wholesome. Moreover, this wholesome mind is not ultimately wholesome (paramārtha-kuśala), because only liberation (moksha) is definitive. Or someone might say that only contact that can combine is called combining contact, not all contact can combine. Now, the contact in this concentration has no function in producing feeling (vedanā), because during the preparatory action for concentration, there has already been aversion to those feelings and the like. The refutation of this wrong view has been stated before, that they should only eliminate these feelings and the like. Therefore, it is unreasonable for consciousness in this concentration to be without feeling. Moreover, in this concentration, what is the reason that if verbal activities (vak-saṃskāra) such as initial thought (vitarka) and sustained thought (vicāra) cease, speech no longer functions, while if mental activities (manas-saṃskāra) such as perception (saṃjñā) and feeling (vedanā) cease, the mind (manas) still functions? It cannot be compared by saying that just as bodily activity (kāya-saṃskāra) ceases but the body still remains, so if mental activity ceases, the mind should also remain. Because the Blessed One (Bhagavān) has stated that there are other causes besides bodily activity that allow the body to remain, namely food, life force (jīvitendriya), and consciousness. Therefore, even without inhalation (ānāpāna) and exhalation (apāna), the body can still remain. However, apart from perception and feeling, no other mental activity has ever been seen or heard of. Therefore, it is unreasonable to establish that there is 'mind' apart from perception and feeling in this concentration. Therefore, the 'consciousness' in this concentration is not ordinary consciousness. Moreover, the 'consciousness' in this concentration is not unwholesome, because the concentration is wholesome. In the non-perceptual concentration (asaṃjñā-samāpatti), even any unwholesome state is not allowed, let alone in the intermediate practice (dhyāna-antarika) that transcends concentration in the path to liberation. How could there be unwholesome states within the cessation concentration (nirodha-samāpatti)? Moreover, at this time, skillful activities and the like cannot exist, therefore, all three neutral states are not established.

中皆無。若許此中有異熟識。則是成立阿賴耶識。又若有說別有一種。非異熟行轉名第五無記。如是所執唯有名想。如前說過皆不能離。

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。若復有執者。謂經部師作如是執。色心無間生者謂諸色心前後次第相續而生。是諸法種子者。是諸有為能生因性。謂彼執言從前剎那色。后剎那色無間而生。從前剎那心。后剎那心及相應法無間而生。此中因果道理成就。何用復計阿賴耶識是諸法因。為遮此執故次說言。此不得成如前已說。如說二念不俱有等。復有何過謂無色沒色界生時。前色種子。能生今色。理不得成。久斷滅故。從無想沒心想生時。及滅定等出心生時。前心種子能生後心皆不應理。久斷滅故。又若離其俱生俱滅。攝受種子相應道理。但執唯有前剎那心能為種子。引生無間后剎那心。即阿羅漢後心不成。不應得入無有餘依妙涅槃界。由最後心能為種子等無間緣生余心故。如是即應無無餘依妙涅槃界。是故色心前後相生。但應容有等無間緣。及增上緣無有因緣。

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

【現代漢語翻譯】現代漢語譯本：這些觀點中都沒有道理。如果承認這裡面有異熟識（Vipāka-vijñāna，果報識），那就等於承認了阿賴耶識（Ālaya-vijñāna，藏識）的存在。又如果有人說存在另一種識，它既不是異熟行轉識，也不是第五無記識，那麼這種執著就只是名相上的虛構，就像前面說過的，都無法擺脫那些問題。

論曰：如果又有人執著色法和心法是無間斷地相續產生，並且是諸法的種子，這種觀點也是不能成立的，就像前面已經說過的。而且，從無色界天（Arūpadhātu）和無想天（Asañjñika-deva）死亡，以及從滅盡定（Nirodha-samāpatti）等禪定中出來時，這種說法也是不合道理的。還有，阿羅漢（Arhat）的最後心念之後，不應該再有心念產生，只可以有等無間緣（Samanantarapratyaya，無間緣）。

釋曰：如果又有人執著，指的是經部師（Sautrāntika）作這樣的執著。色心無間生，指的是諸色法和心法前後次第相續而生。是諸法種子，指的是諸有為法（Saṃskṛta，有為法）能夠產生的原因。他們認為，從前一剎那的色法，無間斷地產生后一剎那的色法；從前一剎那的心法，無間斷地產生后一剎那的心法以及相應的法。這樣因果關係就成立了，為什麼還要去計算阿賴耶識是諸法的因呢？爲了遮止這種執著，所以接著說，這種觀點是不能成立的，就像前面說過的二念不能同時存在等。還有什麼過失呢？就是從無色界天死亡而產生色法時，前一剎那的色法種子，能夠產生現在的色法，這個道理是不能成立的，因為已經很久斷滅了。從無想天死亡而產生心想時，以及從滅盡定等禪定中出來而產生心念時，前一剎那的心法種子能夠產生后一剎那的心念，都是不合道理的，因為已經很久斷滅了。而且，如果離開與其俱生俱滅、攝受種子相應的道理，只是執著唯有前一剎那的心念能夠作為種子，引生無間斷的后一剎那的心念，那麼阿羅漢的最後心念之後就不應該再有心念產生，不應該能夠進入無有餘依妙涅槃界（Anupadhisesa-nirvana，無餘涅槃）。因為最後的心念能夠作為種子，以等無間緣產生其他心念。這樣就應該沒有無餘依妙涅槃界了。所以，色法和心法前後相生，只應該容許有等無間緣和增上緣（Adhipati-pratyaya，增上緣），而沒有因緣（Hetu-pratyaya，因緣）。

論曰：像這樣，如果離開了一切種子、異熟果識，雜染和清凈都不能成立。所以，應該成就像前面所說的阿賴耶識的相。

【English Translation】 English version: None of these views hold true. If we admit that there is a Vipāka-vijñāna (resultant consciousness) here, it is equivalent to establishing the existence of Ālaya-vijñāna (storehouse consciousness). Furthermore, if someone claims that there is another type of consciousness, which is neither a Vipāka-kriyā-vijñāna nor the fifth indeterminate consciousness, then such an assertion is merely a conceptual construct. As previously stated, it cannot escape those problems.

Treatise: If someone further asserts that rūpa (form) and citta (mind) arise continuously without interruption and are the seeds of all dharmas, this view cannot be established, as previously explained. Moreover, it is unreasonable to explain rebirth from the Arūpadhātu (formless realm) and Asañjñika-deva (non-percipient realm), or emergence from Nirodha-samāpatti (cessation attainment), in this way. Furthermore, there should be no subsequent thought after the final thought of an Arhat (one who has attained enlightenment); only Samanantarapratyaya (immediate contiguity condition) is possible.

Explanation: 'If someone further asserts' refers to the Sautrāntika (those who uphold the sutras) holding such a view. 'Rūpa and citta arise continuously' means that all rūpa and citta arise successively in sequence. 'Are the seeds of all dharmas' means that all Saṃskṛta (conditioned phenomena) are capable of producing causes. They believe that from the previous moment of rūpa, the next moment of rūpa arises without interruption; from the previous moment of citta, the next moment of citta and its associated dharmas arise without interruption. In this way, the cause-and-effect relationship is established, so why should we need to posit Ālaya-vijñāna as the cause of all dharmas? To refute this assertion, it is then said that this view cannot be established, as previously stated, such as the impossibility of two thoughts occurring simultaneously. What other faults are there? When rūpa arises from death in the Arūpadhātu, the seed of the previous moment of rūpa being able to produce the present rūpa is not logically sound because it has long been extinguished. When thought arises from death in the Asañjñika-deva, and when thought arises from emergence from Nirodha-samāpatti, the seed of the previous moment of citta being able to produce the next moment of citta is unreasonable because it has long been extinguished. Moreover, if we abandon the principle of co-arising and co-ceasing, and the corresponding principle of receiving seeds, and only insist that the previous moment of citta can serve as a seed to produce the next moment of citta without interruption, then there should be no subsequent thought after the final thought of an Arhat, and one should not be able to enter Anupadhisesa-nirvana (nirvana without remainder). Because the final thought can serve as a seed, producing other thoughts through Samanantarapratyaya. In this way, there should be no Anupadhisesa-nirvana. Therefore, the successive arising of rūpa and citta should only allow for Samanantarapratyaya and Adhipati-pratyaya (dominance condition), but not Hetu-pratyaya (causal condition).

Treatise: In this way, if we abandon all seeds and Vipāka-phala-vijñāna (resultant consciousness of fruition), neither defilement nor purification can be established. Therefore, we should establish the characteristics of Ālaya-vijñāna as previously described.

賴耶識決定是有。

釋曰。如是若離一切種子異熟果識。如前所說種種過失之所隨逐。雖無慾樂自事重故。然必應許阿賴耶識決定是有。如是名為反詰道理。此中亦有順成道理。覆相顯示方便因故。以無虛誑正論總相。成立大乘真是佛語。謂大乘教真是佛語。一切不違補特伽羅無我性故。阿賴耶識能詮之教。稱所詮義佛所說故。如說剎那速滅等言。如佛余言。又諸大乘定是殊勝。與法有法不相違故。如說甚深緣起等教。余廣抉擇。釋難立難如理應知。

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。複次若不信有阿賴耶識。如住轉識轉依不成。以結句頌三頌徴難。所謂菩薩于凈心等於凈心者。謂于善識。遠離於五識者。謂于意識。言無餘者。除惡無記無餘有漏善意識故。謂無漏中離余有漏故說無餘。非即能治中。有所治隨眠。心轉依者。心之轉依。云何汝當作者。若不信有阿賴耶識。汝當云何。作此轉依。若許對治即是轉依。彼非斷故理不得成。非能對治即是永斷。何者斷因。謂由永斷是能治果。是轉依體。若許能治即是永斷。

【現代漢語翻譯】現代漢語譯本：阿賴耶識（Ālaya-vijñāna，儲存一切種子識）決定是存在的。

解釋：如果離開了一切種子的異熟果識（vipāka-phala-vijñāna，果報識），就會像前面所說的，被種種過失所纏繞。即使沒有追求享樂的意願，但因為自身事務繁重，所以必須承認阿賴耶識是確實存在的。這被稱為反詰的道理。這裡面也有順應成就的道理，因為它是一種隱藏真實情況並方便引導的手段。由於沒有虛假的言論，具備正論的總相，所以能夠成立大乘佛教的教義是真實的佛語。也就是說，大乘教義是真實的佛語，因為它完全不違背補特伽羅（pudgala，補特伽羅，意為『人』或『個體』，佛教中用以指代輪迴的主體，但並非實有）的無我性。阿賴耶識所詮釋的教義，符合佛陀所說的意義，就像佛陀所說的剎那（kṣaṇa，極短的時間單位）迅速滅亡等言論一樣，如同佛陀的其他言論。而且，大乘教義一定是殊勝的，因為它與法（dharma，佛法）和有法（dharmin，具有法的性質的事物）不相違背，就像所說的甚深緣起（pratītyasamutpāda， dependent origination，諸法由因緣和合而生）等教義一樣。其餘更廣泛的抉擇、解釋疑問和建立論點，都應該如理如實地理解。

論：這裡有三首偈頌：

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。

解釋：再者，如果不相信有阿賴耶識，就像住在轉識（pravṛtti-vijñāna，現行識）中一樣，轉依（parāvṛtti，轉變所依）就無法成就。用總結性的偈頌來提出三個疑問。所謂『菩薩于凈心』，是指對於善識（kuśala-vijñāna，善良的意識）。『遠離於五識』，是指對於意識（manovijñāna，意識）。說『無餘』，是因為除了不善和無記（avyākṛta，非善非惡）之外，沒有其餘的有漏（sāsrava，有煩惱）善意識。也就是說，在無漏（anāsrava，無煩惱）中，遠離其餘的有漏，所以說『無餘』。並非在能對治（pratipakṣa，對抗）的事物中，有所要對治的隨眠（anuśaya，潛在的煩惱）。『心轉依』，是指心的轉依。『云何汝當作』，如果不相信有阿賴耶識，你將如何成就這種轉依？如果認為對治就是轉依，那麼因為對治不是斷滅，所以這個道理不能成立。如果能對治的事物不是永遠斷滅，那麼什麼是斷滅的原因呢？也就是說，由於永遠斷滅是能對治的果，是轉依的本體。如果認為能對治的事物就是永遠斷滅，那麼就會有過失。

【English Translation】 English version: The Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds) is definitely existent.

Explanation: If one were to be without the vipāka-phala-vijñāna (resultant consciousness, the consciousness of karmic results) that contains all seeds, one would be beset by the various faults mentioned earlier. Even without the desire for pleasure, due to the heaviness of its own affairs, it must be admitted that the Ālaya-vijñāna is indeed existent. This is called the reasoning of counter-questioning. There is also the reasoning of conforming accomplishment here, because it is a means of concealing the truth and providing convenient guidance. Because there are no false statements and it possesses the general characteristics of correct reasoning, it can establish that the teachings of Mahāyāna Buddhism are the true words of the Buddha. That is to say, the Mahāyāna teachings are the true words of the Buddha because they do not contradict the non-self nature of the pudgala (person, individual, used in Buddhism to refer to the subject of reincarnation, but not truly existent). The teachings that explain the Ālaya-vijñāna conform to the meaning spoken by the Buddha, just like the words of the Buddha about the momentary (kṣaṇa, an extremely short unit of time) rapid cessation, etc., just like the other words of the Buddha. Moreover, the Mahāyāna teachings must be supreme because they do not contradict the dharma (Buddhist teachings) and the dharmin (that which possesses the nature of dharma), just like the teachings about the profound pratītyasamutpāda (dependent origination, the arising of all phenomena from causes and conditions). The remaining more extensive determinations, explanations of doubts, and establishment of arguments should be understood as they truly are.

Treatise: Here are three verses:

The Bodhisattva, in pure mind, is apart from the five consciousnesses; without remaining mind, how will you accomplish the transformation of the basis? If the antidote is the transformation of the basis, it cannot be accomplished because it is not cessation; if the cause and effect are not different, there will be the fault of eternal cessation. Without seed or without substance, if you admit it is the transformation of the basis, without those two, the transformation of the basis is not reasonable.

Explanation: Furthermore, if one does not believe in the existence of the Ālaya-vijñāna, just like dwelling in the pravṛtti-vijñāna (active consciousness), the parāvṛtti (transformation of the basis) cannot be accomplished. Use the concluding verses to raise three questions. The so-called 'Bodhisattva, in pure mind' refers to the kuśala-vijñāna (wholesome consciousness). 'Apart from the five consciousnesses' refers to the manovijñāna (mind consciousness). Saying 'without remaining' is because, apart from the unwholesome and avyākṛta (neutral), there is no remaining sāsrava (with afflictions) wholesome consciousness. That is to say, in the anāsrava (without afflictions), one is apart from the remaining sāsrava, so it is said 'without remaining'. It is not that in the pratipakṣa (antidote), there is anuśaya (latent afflictions) to be counteracted. 'Transformation of the basis of mind' refers to the transformation of the basis of mind. 'How will you accomplish it?' If you do not believe in the existence of the Ālaya-vijñāna, how will you accomplish this transformation of the basis? If one thinks that the antidote is the transformation of the basis, then because the antidote is not cessation, this reasoning cannot be established. If the antidote is not eternally ceased, then what is the cause of cessation? That is to say, because eternal cessation is the result of the antidote, it is the substance of the transformation of the basis. If one thinks that the antidote is eternal cessation, then there will be a fault.

果之與因應無差別立。能治因即斷果故。無種或無體若許為轉依者。顯彼許別。是故言或多雜染種積集在心。或彼無種許為轉依。或種體無許為轉依。無彼二無故轉依不應理者。以若有彼可說無種。或說無體非無有彼。可得說言無種無體。非出世心正現前時有彼可得。云何可說彼無種子。或體斷滅。

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。此阿賴耶識差別云何者。謂已信解阿賴耶識相成就義。復問差別。答或三種或四種等。名言熏習差別者。謂我法用名言多故。有人天等我眼色等法。去來等用熏習差別。由此我法用影顯現。諸識生起功能差別。我見熏習差別者。謂四煩惱所染污意。薩迦耶見力故。于阿賴耶識中。有能執我熏習差別。有支熏習差別者。謂福非福不動行增上力故。于天等諸趣中有無明等乃至老死。熏習差別。

論曰。此中引發差別者。謂新起熏習。此若無者。行為緣識。取為緣有應不得成。此中異熟差別者。謂行有為緣。于諸趣中異熟差別。此若無者則無種子。後有諸法生應不成。此中緣相差別者。謂即意

【現代漢語翻譯】現代漢語譯本：果和因之間應該沒有差別。因為能夠治療因就能斷除果。如果沒有種子或者沒有自體，如果允許作為轉依，就顯示了他們允許有差別。所以說或者多種雜染的種子積集在心中，或者他們認為沒有種子可以作為轉依，或者種子的自體不存在可以作為轉依。如果沒有那兩者，轉依就不應該成立。因為如果存在那些（雜染種子或自體），就可以說沒有種子，或者說沒有自體，而不是沒有那些東西。當出世心真正顯現的時候，那些東西是無法獲得的。怎麼能說它們沒有種子，或者自體斷滅呢？論曰：再次，這個阿賴耶識（Ālaya-vijñāna，storehouse consciousness）的差別是什麼？簡略地說，應該知道有三種或四種。這裡的三種是指三種熏習（vāsanā，habitual energy）的差別。第一是名言熏習（nāma-vāsanā，verbalization habit energy）的差別，第二是我見熏習（ātma-dṛṣṭi-vāsanā，self-view habit energy）的差別，第三是有支熏習（bhavaṅga-vāsanā，existence-component habit energy）的差別。四種是指：第一是引發差別，第二是異熟差別，第三是緣相差別，第四是相貌差別。釋曰：這個阿賴耶識的差別是什麼？是指已經相信和理解阿賴耶識的相成就的意義，再次提問差別。回答說或者三種或者四種等。名言熏習的差別是指，因為我和法的用名言很多，比如人、天等我，眼、色等法，過去、未來等用，熏習的差別。由此，我和法的用影顯現，諸識生起的功能差別。我見熏習的差別是指，被四種煩惱所染污的意（manas，mind），由於薩迦耶見（satkāya-dṛṣṭi，belief in a real self）的力量，在阿賴耶識中，有能夠執著我的熏習差別。有支熏習的差別是指，由於福、非福、不動行（puṇya-apuṇya-āniñjya，meritorious, demeritorious, and imperturbable actions）的增上力，在天等諸趣（gati，realm of existence）中，有無明（avidyā，ignorance）等乃至老死（jarā-maraṇa，old age and death）的熏習差別。論曰：這其中，引發差別是指新起的熏習。如果沒有這個，行（saṃskāra，volitional action）為緣識（vijñāna，consciousness），取（upādāna，grasping）為緣有（bhava，becoming）就應該不能成立。這其中，異熟差別是指行有為緣，在諸趣中的異熟差別。如果沒有這個，就沒有種子，後有的諸法生起應該不能成立。這其中，緣相差別是指即意（manas，mind）。

【English Translation】 English version: There should be no difference between fruit and cause. Because being able to treat the cause means cutting off the fruit. If the absence of seed or the absence of self-nature is allowed as transformation, it shows that they allow for difference. Therefore, it is said that either many impure seeds accumulate in the mind, or they believe that the absence of seed can be taken as transformation, or the absence of the seed's self-nature can be taken as transformation. If there is neither of those two, transformation should not be established. Because if those (impure seeds or self-nature) exist, it can be said that there is no seed, or that there is no self-nature, rather than not having those things. When the supramundane mind is truly manifesting, those things cannot be obtained. How can it be said that they have no seed, or that the self-nature is destroyed? Treatise: Furthermore, what are the differences of this Ālaya-vijñāna (storehouse consciousness)? Briefly speaking, it should be known that there are three or four kinds. The three kinds here refer to the differences in the three types of habitual energy (vāsanā). The first is the difference in verbalization habitual energy (nāma-vāsanā), the second is the difference in self-view habitual energy (ātma-dṛṣṭi-vāsanā), and the third is the difference in existence-component habitual energy (bhavaṅga-vāsanā). The four kinds are: first, the difference in origination; second, the difference in resultant maturation; third, the difference in object-appearance; and fourth, the difference in appearance. Explanation: What are the differences of this Ālaya-vijñāna? It refers to having already believed and understood the meaning of the Ālaya-vijñāna's accomplishment of characteristics, and then asking again about the differences. The answer is either three or four kinds, etc. The difference in verbalization habitual energy refers to the difference in habitual energy due to the many verbalizations of 'I' and 'dharma' (phenomena), such as 'I' as a human or a deva, and 'dharma' such as eye and color, past and future, etc. From this, the shadows of 'I' and 'dharma' appear, and there are differences in the functions of the arising of the various consciousnesses. The difference in self-view habitual energy refers to the mind (manas) being defiled by the four afflictions, and due to the power of belief in a real self (satkāya-dṛṣṭi), in the Ālaya-vijñāna, there is a difference in the habitual energy that can grasp onto 'I'. The difference in existence-component habitual energy refers to the difference in habitual energy in the various realms of existence (gati), such as the heavens, due to the increasing power of meritorious, demeritorious, and imperturbable actions (puṇya-apuṇya-āniñjya), with ignorance (avidyā) and so on, up to old age and death (jarā-maraṇa). Treatise: Among these, the difference in origination refers to newly arising habitual energy. If this were absent, then volitional action (saṃskāra) as the condition for consciousness (vijñāna), and grasping (upādāna) as the condition for becoming (bhava), should not be established. Among these, the difference in resultant maturation refers to the difference in resultant maturation in the various realms of existence, with volitional action and existence as conditions. If this were absent, there would be no seed, and the arising of later existences should not be established. Among these, the difference in object-appearance refers to the mind (manas).

中我執緣相。此若無者。染污意中我執所緣應不得成。

釋曰。三種當釋。且釋四種故說。此中引發等言。引發差別。謂新起熏習者。謂最初名言所生起熏習。是名引發差別。由此熏習引發生故。此若無者行為緣。識取為緣有應不得成者。謂即此阿賴耶識待諸煩惱隨眠力故。生現前住說名為有。異熟差別謂行有為緣于諸趣中異熟差別者。謂彼所引異熟差別。此若無者則無種子後有諸法生應不成者。謂若離根即無枝等。緣相差別謂即意中我執緣相者。謂即此阿賴耶識。染污意中薩迦耶見勢力所起。緣執我時我執緣相。此若無者染污意中我執所緣應不得成者。若此緣相阿賴耶識差別無者。意中我執所緣不成。

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。共相者謂器世間種子。不共相者謂各別內處。種子共相即是無受生種子。不共相即是有受生種子。對治生時唯不共相。所對治滅共相為他分別所持。但見清凈。如瑜伽師於一物中種種勝解。種種所見皆得成立。此中二頌。

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

復有別頌。對前所引種種勝解種種所見皆得成立。

諸瑜

【現代漢語翻譯】現代漢語譯本：關於我執的緣起和表象。如果阿賴耶識沒有這些差別，那麼染污意中的我執所緣就無法成立。

解釋：這裡要解釋三種差別。爲了解釋四種差別，所以這樣說。這裡所說的『引發』等詞，指的是引發的差別。所謂『新起熏習』，指的是最初由名言所生起的熏習。這被稱為引發的差別。由於這種熏習引發了行為的產生。如果阿賴耶識沒有這種引發的差別，那麼『行為為緣』，『識取為緣』就無法成立。也就是說，阿賴耶識依賴於各種煩惱的隨眠力量，生起現前狀態，這被稱為『有』。異熟的差別指的是『行為有』作為緣，導致在各個趣向中的異熟差別。如果阿賴耶識沒有這種異熟的差別，那麼就沒有種子，後有的諸法也無法產生。這就好比沒有樹根就沒有樹枝一樣。緣相的差別指的是意中我執的緣相，也就是阿賴耶識在染污意中，受到薩迦耶見（身見，認為五蘊和合的身體是『我』的邪見）的勢力所驅動，在緣取執著『我』的時候，所顯現的我執緣相。如果阿賴耶識沒有這種緣相的差別，那麼染污意中的我執所緣就無法成立。如果阿賴耶識的這種緣相差別不存在，那麼意中的我執所緣就無法成立。

論曰：這裡所說的相貌差別，指的是阿賴耶識既有共相，也有不共相；既有無受生種子的相，也有有受生種子的相。共相指的是器世間（宇宙環境）的種子。不共相指的是各個不同的內處（六根）。種子共相就是無受生種子。不共相就是有受生種子。在對治煩惱生起的時候，只有不共相是被對治的。相為他分別所持，只能見到清凈的一面。就像瑜伽師在同一個事物中，有種種不同的勝解（深刻理解），種種不同的所見，這些都可以成立。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，用來解釋前面所說的種種勝解，種種所見都可以成立：

諸瑜

【English Translation】 English version: Regarding the conditions and appearances related to ego-grasping (ātma-graha). If the Ālaya-consciousness (Ālaya-vijñāna) lacked these distinctions, then the object of ego-grasping in the defiled mind (kliṣṭa-manas) could not be established.

Explanation: Three types of distinctions should be explained. However, we are explaining four types, hence this explanation. The terms 'arising' etc., refer to the distinction of arising. 'Newly arising habituation' refers to the habituation initially arising from verbal expressions (nāma-padā). This is called the distinction of arising. Because this habituation gives rise to actions. If the Ālaya-consciousness lacked this distinction of arising, then 'action as condition' and 'consciousness taking as condition' could not be established. That is, this Ālaya-consciousness, relying on the power of the latent tendencies (anuśaya) of various afflictions (kleśa), arises in the present moment and abides, which is called 'existence' (bhava). The distinction of resultant maturation (vipāka) refers to 'action-existence' as a condition, leading to the distinctions of resultant maturation in various destinies (gati). If the Ālaya-consciousness lacked this distinction of resultant maturation, then there would be no seeds, and the subsequent phenomena of future existence could not arise. This is like the absence of branches without roots. The distinction of the object-appearance (ālambana-ākāra) refers to the object-appearance of ego-grasping in the mind, that is, the Ālaya-consciousness, in the defiled mind, driven by the power of the view of self-identity (satkāya-dṛṣṭi), when grasping and clinging to 'self', the appearance of ego-grasping that manifests. If the Ālaya-consciousness lacked this distinction of object-appearance, then the object of ego-grasping in the defiled mind could not be established. If this distinction of object-appearance of the Ālaya-consciousness did not exist, then the object of ego-grasping in the mind could not be established.

Treatise: The distinction of characteristics (lakṣaṇa-viśeṣa) here refers to the Ālaya-consciousness having both common characteristics (sādhāraṇa-lakṣaṇa) and uncommon characteristics (asādhāraṇa-lakṣaṇa); having characteristics of seeds without the potential for rebirth and characteristics of seeds with the potential for rebirth. Common characteristics refer to the seeds of the container world (bhājana-loka). Uncommon characteristics refer to the various individual internal bases (āyatana). The common characteristic of seeds is the seed without the potential for rebirth. The uncommon characteristic is the seed with the potential for rebirth. When counteracting afflictions arises, only the uncommon characteristic is counteracted. The appearance is held by others' discriminations, and only the pure aspect is seen. Just as a yogi (yoga practitioner) has various different profound understandings (adhimukti) and various different perceptions in the same object, all of these can be established. Here are two verses:

Difficult to sever, difficult to know completely, Should be known as the common bond; The mind of the yogi is different, Because the external appearance is great. Although the pure does not perish, Yet purity is seen within it; Also, the pure Buddha-land, Is pure due to the Buddha's vision.

There is another verse to explain that the various profound understandings and various perceptions mentioned earlier can all be established:

The yogis

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。相貌差別多種不同。謂共相等種種差別。此中共相謂器世間種子者。是器世間影現識因。又共相者所謂相似自業異熟增上力故。一切可有能受用者。皆有相似影現識生。又不共相謂各別內處種子者。我執所緣故。名各別。在內身中眼等諸處故名內處。即是各別內處因義故。名種子。共相即是無受生種子者。是能生起無苦樂等。無損無益所依之因。非器世間。有苦樂等損益事故。又不共相即是有受生種子者。是能生起苦樂受等所依因故。對治生時者。謂道諦生時。唯不共相所對治滅者。各別內處諸種子滅。以相違故。共相為他分別所持但見清凈者。由此共相是器世間故。修行者雖復內處分別永滅。而他相續分別所持。但可於彼證見清凈觀。彼清凈如凈虛空非水所爛。非地所依。非火所燒。非風所吹。云何于有義而得見清凈。恐容他難故次說言。如瑜伽師於一物等種種勝解者。謂隨種種金銀草等。差別勝解。種種所見者。唯所見事說名所見於業多說魯吒緣故。皆得成立者。謂隨所見。種種金銀草木等別皆得成立。難斷難遍知者。謂所應斷故名為斷。所應遍知故名遍知。斷與

【現代漢語翻譯】現代漢語譯本：如瑜伽行者對於同一事物，產生種種不同的勝解（Adhimoksha，深刻的理解）。種種不同的所見都能成立，因此可知所取之境唯有識（Vijnana，意識）。

如果此識不存在，那麼器世間（Bhajana-loka，物質世界）、有情世間（Sattva-loka，眾生世界）生起的種種差別，便不可能成立。

解釋：相貌的差別多種多樣，包括共相（Samanya-lakshana，普遍相）等等差別。這裡所說的共相，是指器世間的種子（Bija，潛能），是器世間顯現於意識中的原因。又，共相是指由於相似的自業異熟（Vipaka，果報）增上力的緣故，一切可被受用之物，都會有相似的影現識產生。不共相（Vishesha-lakshana，特殊相）是指各別內處（Adhyatmika-ayatana，內在處）的種子，因為是我執（Atma-graha，對自我的執著）所緣之境，所以名為各別；因為存在於內在身中的眼等諸處，所以名為內處。這就是各別內處的原因，所以名為種子。共相即是沒有受生的種子，是能生起無苦樂等、無損無益所依之因。因為器世間沒有苦樂等損益之事。不共相即是有受生的種子，是能生起苦樂受等所依之因。對治生起之時，即道諦（Magga-sacca，通往解脫的道路）生起之時，唯有不共相所對治滅除，即各別內處諸種子滅除，因為彼此相違。共相為他人分別所持，只能見到清凈之境。由此共相是器世間，修行者即使內在處的分別永遠滅除，但他人相續的分別仍然存在，只能于彼證見清凈之觀，彼清凈猶如清凈虛空，非水所爛，非地所依，非火所燒，非風所吹。為何對於有義之境而能得見清凈？恐怕有人提出疑問，所以接著說，如瑜伽師對於同一事物等，產生種種勝解，即隨種種金銀草等，產生差別勝解。種種所見，唯有所見之事說名為所見，因為在業中多說魯吒緣故，都能成立，即隨所見，種種金銀草木等差別都能成立。難斷難遍知，即所應斷故名為斷，所應遍知故名遍知。斷與

【English Translation】 English version: As a yogi regarding a single object, various different Adhimokshas (profound understandings) arise. Various different perceptions can be established, therefore it is known that the object of apprehension is only Vijnana (consciousness).

If this consciousness did not exist, then the various differences in the arising of the Bhajana-loka (world of containers, material world) and the Sattva-loka (world of beings, sentient world) could not be established.

Explanation: The differences in appearances are diverse, including Samanya-lakshana (general characteristics) and other differences. Here, the Samanya-lakshana refers to the Bija (seed, potential) of the Bhajana-loka, which is the cause of the Bhajana-loka appearing in consciousness. Furthermore, Samanya-lakshana refers to the fact that due to the increasing power of similar Vipaka (result, retribution) of one's own karma, all things that can be experienced will have similar shadow-like consciousness arising. Vishesha-lakshana (specific characteristics) refers to the seeds of the Adhyatmika-ayatana (internal sense bases), because it is the object of Atma-graha (self-grasping, clinging to self), it is called 'separate'; because it exists in the eyes and other places within the internal body, it is called 'internal sense bases'. This is the cause of the separate internal sense bases, therefore it is called 'seed'. Samanya-lakshana is the seed without experiencing birth, it is the cause that can give rise to that which is without suffering or joy, without harm or benefit. Because the Bhajana-loka does not have matters of harm or benefit such as suffering or joy. Vishesha-lakshana is the seed with experiencing birth, it is the cause that can give rise to that which is the basis of experiencing suffering, joy, etc. When the antidote arises, that is, when the Magga-sacca (path truth, the path to liberation) arises, only the Vishesha-lakshana is counteracted and eliminated, that is, the seeds of the separate internal sense bases are eliminated, because they are contradictory to each other. Samanya-lakshana is held by the discrimination of others, and can only see a state of purity. Because this Samanya-lakshana is the Bhajana-loka, even if the practitioner's discrimination of the internal sense bases is forever eliminated, the discrimination of others' continuums still exists, and one can only witness the view of purity in that, that purity is like pure space, not rotted by water, not based on earth, not burned by fire, not blown by wind. Why can one see purity in a meaningful state? Fearing that someone might raise a question, it is then said, as a yogi regarding a single object, etc., various different Adhimokshas arise, that is, according to various gold, silver, grass, etc., different Adhimokshas arise. Various perceptions, only the perceived matter is called perception, because in karma, the term 'ruta' is often used, all can be established, that is, according to what is seen, the differences in various gold, silver, grass, trees, etc., can all be established. Difficult to abandon and difficult to fully know, that is, what should be abandoned is called abandonment, what should be fully known is called fully knowing. Abandonment and

遍知極大勤苦。事猶不辨故說為難。結者如結難可斷故。所以者何。以共有故。是共因義。言心異者。種種勝解各不同故。由外相大故者。是器世間。大安布義。言凈者者。謂已轉依。雖不滅者。謂即於此。其餘有情分別持故不可全滅。又清凈佛土由佛見清凈者。謂即于彼未斷色等分別。異生所見淤泥沙石瓦礫高下。不平株杌毒刺不凈。糞土諸穢土中。已斷色等分別。如來見金銀等眾寶所成清凈佛土。如處穢磧見凈園林。此若無者者。謂若無此共不共相。阿賴耶識諸器世間。有情世間生起差別應不得成者。凈穢差別苦樂差別皆不應成。

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成。復有譬喻相。謂此阿賴耶識。幻焰夢翳為譬喻故。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

【現代漢語翻譯】現代漢語譯本：遍知（Sarvajna，一切智者）以極大的勤苦修行。事情仍然難以分辨，所以說這是困難的。結縛就像一個難以斷開的結。為什麼呢？因為它是共同的。這是共同因的意義。說心意不同，是因為種種殊勝的理解各不相同。由於外在現象廣大，指的是器世間（Bhajana-loka，眾生所依止的物質世界）。這是廣大的安布的意義。說清凈者，指的是已經轉依（Paravrtti，轉變所依）。雖然沒有滅盡，指的是就在這裡。其餘的有情（Sattva，眾生）分別執持，所以不可能完全滅盡。還有，清凈的佛土由於佛的見地清凈。指的是就在那裡，沒有斷除色等分別。異生（Prthag-jana，凡夫）所見的是淤泥、沙石、瓦礫、高低不平、樹樁、毒刺、不凈、糞土等各種穢土。已經斷除色等分別的如來（Tathagata，如來），所見的是金銀等眾寶所成的清凈佛土。就像身處穢土荒漠，卻見到清凈的園林。如果缺少這個，指的是如果缺少這個共同和不共同的相。阿賴耶識（Alaya-vijnana，藏識）和器世間、有情世間的生起差別，應該不能成就。清凈和污穢的差別，苦和樂的差別，都不應該成就。

論曰：還有粗重相和輕安相。粗重相指的是煩惱（Klesha，煩惱）和隨煩惱（Upaklesha，小煩惱）的種子。輕安相指的是有漏（Sasrava，有煩惱的）善法的種子。如果缺少這個，所感得的異熟（Vipaka，果報）就沒有堪能性。有所堪能和無所堪能的所依差別，應該不能成就。還有有受盡相和無受盡相。有受盡相指的是已經成熟的異熟果，善和不善的種子。無受盡相指的是名言熏習（Vasanas，習氣）的種子。從無始以來，種種戲論流轉的種子。如果缺少這個，已經造作的善惡二業，與果報受盡，應該不能成就。又新的名言熏習生起，應該不能成就。還有譬喻相。指的是這個阿賴耶識，以幻、焰、夢、翳為譬喻。如果缺少這個，由於不真實的遍計（Parikalpita，虛妄分別）種子，顛倒的緣相應不能成就。還有具足相和不具足相。指的是那些被束縛的人，稱為具足相。世間離欲的人，稱為損減相。有學聲聞（Sravaka，聲聞）以及諸菩薩（Bodhisattva，菩薩），稱為一分永拔相。阿羅漢（Arhat，阿羅漢）、獨覺（Pratyekabuddha，緣覺）以及諸如來

【English Translation】 English version: The Sarvajna (Omniscient One) practiced with great diligence. Yet, things are still difficult to discern, hence it is said to be difficult. Bondage is like a knot that is hard to untie. Why is that? Because it is shared. This is the meaning of a shared cause. Saying that minds differ is because various superior understandings are each different. Because the external phenomena are vast, it refers to the Bhajana-loka (the material world that beings rely on). This is the meaning of vast arrangement. Saying 'pure' refers to that which has already undergone Paravrtti (transformation of the basis). Although it is not extinguished, it refers to being right here. The remaining Sattvas (sentient beings) hold onto their discriminations, so it cannot be completely extinguished. Furthermore, the pure Buddha-land is due to the purity of the Buddha's vision. It refers to being right there, without having severed discriminations of form, etc. What ordinary beings (Prthag-jana) see are mud, sand, stones, rubble, unevenness, stumps, poisonous thorns, impurity, excrement, and various defiled lands. The Tathagata (Thus Come One), who has already severed discriminations of form, etc., sees a pure Buddha-land made of gold, silver, and other precious treasures. It is like being in a desolate wasteland but seeing a pure garden. If this is lacking, meaning if this shared and unshared aspect is lacking, the arising of the Alaya-vijnana (store consciousness) and the differences between the Bhajana-loka and the Sattva-loka should not be accomplished. The differences between purity and defilement, and the differences between suffering and happiness, should not be accomplished.

The Treatise says: Furthermore, there are the aspects of heaviness and lightness. The aspect of heaviness refers to the seeds of Kleshas (afflictions) and Upakleshas (secondary afflictions). The aspect of lightness refers to the seeds of Sasrava (defiled) wholesome dharmas. If this is lacking, the Vipaka (resultant effect) that is felt would have no capacity. The difference between that which has capacity and that which has no capacity should not be accomplished. Furthermore, there are the aspects of exhaustion of experience and non-exhaustion of experience. The aspect of exhaustion of experience refers to the seeds of good and bad karma that have already matured into Vipaka. The aspect of non-exhaustion of experience refers to the seeds of Vasanas (habitual tendencies). From beginningless time, the seeds of various dramatic proliferations flow. If this is lacking, the good and bad karma that has already been created, along with the exhaustion of experiencing the results, should not be accomplished. Furthermore, the arising of new habitual tendencies should not be accomplished. Furthermore, there is the aspect of analogy. It refers to this Alaya-vijnana being likened to illusion, mirage, dream, and cataract. If this is lacking, due to the seeds of unreal Parikalpita (conceptual construction), the corresponding inverted conditions should not be accomplished. Furthermore, there are the aspects of completeness and incompleteness. It refers to those who are bound being called the aspect of completeness. Those in the world who are free from desire are called the aspect of diminution. The Sravakas (hearers) who are still learning and the Bodhisattvas (enlightenment beings) are called the aspect of partial permanent eradication. The Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and the Tathagatas

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。惡故名粗。得此沉沒故名粗重。即是煩惱及隨煩惱所有種子。此若無者所有粗重無堪能性不應得有。輕安相者。如說相違輕而安隱有堪能性。是輕安相。有受盡相。謂已成熟異熟果等者。善惡種子既成熟已。不可重熟受用盡故。猶如種子既生芽已不可重生。無受盡相謂名言熏習種子者。即彼種子隨緣增長。能起名言戲論因故。此若無者者。若無二相阿賴耶識。已作已作者。謂已作善及已作惡。與果受盡者。是已與果受用壞義。此破若無有受盡相。又新名言熏習生起應不得成者。謂都無有本無今有世間名言。一切名言皆因本舊名言種子。此破若無無受盡相。譬喻相者。謂由幻等能譬喻事。顯所喻相。如幻事等是能生起不實見因。阿賴耶識亦復如是。此若無者者。謂若無有喻所喻相。阿賴耶識應無不實顛倒緣相。唯應能作實見緣相。余文易了不須重釋。

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。如是已釋阿賴耶識所有句義。異門訓詞體

【現代漢語翻譯】現代漢語譯本：『名煩惱障全永拔相』（指徹底根除名言習氣所造成的煩惱障礙），以及『煩惱所知障全永拔相』（指徹底根除煩惱和所知二障）。這些都應該如其所是地存在。如果這些不存在，那麼雜染的次第還滅（指從染污到清凈的逐步轉變）就不可能實現。

解釋：『粗重相』，因為是惡的，所以稱為『粗』。因為得到它會沉沒，所以稱為『粗重』。這指的是煩惱和隨煩惱的所有種子。如果這個不存在，那麼所有粗重就沒有堪能性（指沒有能力），不應該存在。『輕安相』，正如其字面意思相反，是輕盈而安穩，具有堪能性，這就是輕安相。『有受盡相』，指的是已經成熟的異熟果等等。善惡的種子一旦成熟，就不能再次成熟，因為受用已經窮盡。就像種子已經發芽后，不能再次生長。『無受盡相』，指的是名言熏習的種子，即那些隨著因緣增長的種子，能夠引發名言戲論的原因。如果這些不存在，也就是如果阿賴耶識沒有這兩種相，那麼『已作已作者』（指已經造作的善和惡），『與果受盡者』（指已經給予果報並受用完畢），就是已經給予果報並受用消亡的意思。這駁斥瞭如果沒有受盡相的觀點。此外，新的名言熏習生起也不可能實現，也就是說，根本沒有本來沒有現在才有的世間名言。一切名言都源於原本舊的名言種子。這駁斥瞭如果沒有無受盡相的觀點。『譬喻相』，指的是通過幻術等能夠比喻的事物，來顯示所比喻的相。比如幻術等是能夠生起不實見的原因，阿賴耶識也是如此。如果這些不存在，也就是如果沒有比喻和所比喻的相，那麼阿賴耶識就不應該有不真實的顛倒緣相，而應該只能作為真實見的緣相。其餘的文字容易理解，不需要重複解釋。

論曰：因為什麼因緣，善和不善的法能夠感得異熟果報？這個異熟果報是無覆無記的（指既不障礙解脫，也不屬於善或不善）。因為異熟果報是無覆無記的，所以與善和不善互不相違。善和不善互相違背。如果異熟果報是善或不善的性質，那麼雜染的還滅就不可能實現。因此，異熟識只能是無覆無記的。

解釋：以上已經解釋了阿賴耶識的所有句義，以及從不同角度對它的訓釋和體性。

【English Translation】 English version: The aspect of the complete and permanent eradication of the 'name-affliction obstacle' (referring to the complete removal of afflictions caused by habitual linguistic imprints), and the aspect of the complete and permanent eradication of the 'affliction-knowledge obstacle' (referring to the complete removal of both afflictions and the obstacle to knowledge). These should exist as they are. If these do not exist, then the gradual reversal of defilement (referring to the step-by-step transformation from impurity to purity) could not be accomplished.

Explanation: 'Coarse and heavy aspect' (粗重相): because it is evil, it is called 'coarse'. Because obtaining it causes sinking, it is called 'coarse and heavy'. This refers to all the seeds of afflictions and secondary afflictions. If this does not exist, then all that is coarse and heavy would have no potential (no capacity), and should not exist. 'Light and ease aspect' (輕安相): as the words themselves suggest, it is light and peaceful, possessing potential; this is the aspect of light and ease. 'Aspect of exhaustion of reception' (有受盡相): refers to the already matured results of different maturation, etc. Once the seeds of good and evil have matured, they cannot mature again, because the reception has been exhausted. Just as a seed cannot grow again after it has sprouted. 'Aspect of non-exhaustion of reception' (無受盡相): refers to the seeds of linguistic imprints, that is, those seeds that grow according to conditions, capable of causing the cause of linguistic proliferation. If these do not exist, that is, if the Ālaya-consciousness does not have these two aspects, then 'what has been done and is being done' (已作已作者) (referring to the good and evil that have already been created), 'those who have given fruit and exhausted reception' (與果受盡者), means that the fruit has already been given and the reception has ceased. This refutes the view that there is no aspect of exhaustion of reception. Furthermore, the arising of new linguistic imprints could not be accomplished, that is, there are no worldly linguistic expressions that originally did not exist but now do. All linguistic expressions originate from the original old seeds of linguistic expressions. This refutes the view that there is no aspect of non-exhaustion of reception. 'Aspect of simile' (譬喻相): refers to things that can be compared through illusions, etc., to reveal the aspect of what is being compared. For example, illusions, etc., are the cause of being able to generate unreal views, and the Ālaya-consciousness is also like this. If these do not exist, that is, if there is no aspect of simile and what is being compared, then the Ālaya-consciousness should not have unreal, inverted conditions, but should only be able to act as a condition for real views. The rest of the text is easy to understand and does not need to be repeated.

The Treatise says: For what reason are good and non-good dharmas able to cause different maturation results? These different maturation results are unconditioned and neutral (neither obstructing liberation nor belonging to good or non-good). Because the different maturation results are unconditioned and neutral, they do not contradict good and non-good. Good and non-good contradict each other. If the different maturation results were of the nature of good or non-good, then the reversal of defilement could not be accomplished. Therefore, the different maturation consciousness can only be unconditioned and neutral.

Explanation: The above has already explained all the phrases of the Ālaya-consciousness, as well as its explanation and nature from different perspectives.

相抉擇及與差別。復欲顯此能順正行。故起問答。何因緣等無覆無記者。是無染無記義。由異熟果等辨無記因緣。無覆無記與善不善互不相違者。是共依故作無間業等世間離欲等。皆同有故。是故異熟識非善不善。勿與此二因果相違。

攝大乘論釋卷第三大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第四

無性菩薩造

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。已說所知依者。謂不復當說。此者此所知相。略有三種者。謂一切法要有所應知所應斷所應證差別故。依他起相者。謂依業煩惱所取能取。遍計隨合他而得起故。如是相者何所表知。謂依他起相。遍計所執相者。謂永無相。永無相者是遍計所執。所取能取補特伽羅。及法有性之所相故。云何非有可為所相。謂即如是而分別故。由薄伽梵說如是言。乃至實有不知實有。乃至非有不知非有。如是實有知為實有。若非實有知非實有。圓成實相者。謂即于彼遍計所執所取能取。或我或法無性之性。用彼為量所了境性。于彼遍知方能了別。遍計所執決定非有。有相違性故非為境性故。

【現代漢語翻譯】現代漢語譯本：如何區分和辨別（無覆無記）？進一步闡明這種狀態如何順應正確的修行，因此提出問答。什麼因緣導致了無覆無記？這是指無染污的無記狀態。通過異熟果等來辨別無記的因緣。無覆無記與善和不善互不衝突，因為它們是共同的所依，例如共同依賴於造作無間業等世間離欲等狀態。因此，異熟識不是善也不是不善，以免與這二者的因果相違背。

《攝大乘論釋》卷第三大正藏第 31 冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第四

無性菩薩造

三藏法師玄奘奉詔譯

所知相分第三之一

論曰：已經講述了所知依（ālambana，所知的基礎）。所知相（jñeya-lakṣaṇa，所知的體相）又應該如何理解？這大致有三種：一、依他起相（paratantra-lakṣaṇa，依他而起的體相）；二、遍計所執相（parikalpita-lakṣaṇa，虛妄分別所執的體相）；三、圓成實相（parinispanna-lakṣaṇa，圓滿成就真實的體相）。

釋曰：已經講述了所知依，意味著不再需要重複講述。這裡的『此』指的是所知相。大致有三種，指的是一切法需要有所應知、所應斷、所應證的差別。依他起相，指的是依賴於業和煩惱所產生的能取（grāhaka，能取者）和所取（grāhya，所取者），因為它是依賴於其他條件而生起的。這樣的體相表明了什麼？表明了依他起相。遍計所執相，指的是永無的體相。永無的體相就是遍計所執，是能取和所取、補特伽羅（pudgala，補特伽羅，即有情）以及法（dharma，法）的自性的體相。如果本來就沒有，又怎麼能作為體相呢？這是因為人們就是這樣去分別的。正如薄伽梵（Bhagavān，世尊）所說：乃至實際上存在卻不知道實際上存在，乃至實際上不存在卻不知道實際上不存在；如果實際上存在，知道它實際上存在；如果實際上不存在，知道它實際上不存在。圓成實相，指的是在遍計所執的能取和所取中，或者是我（ātman，我）或者是法（dharma，法）的無自性之自性。用它作為衡量標準，所了知的境性。只有在徹底瞭解了遍計所執之後，才能辨別圓成實相，因為遍計所執肯定是虛妄的，因為它具有與真實相違背的性質，因此不能作為真實的境性。

【English Translation】 English version: How to distinguish and differentiate (the indeterminate neutral)? Furthermore, to clarify how this state accords with correct practice, questions and answers are raised. What are the causes and conditions that lead to the indeterminate neutral? This refers to the undefiled neutral state. The causes and conditions of the indeterminate neutral are distinguished through the resultant effects, etc. The indeterminate neutral does not conflict with good or bad because they share a common basis, such as relying on the creation of uninterrupted karma and worldly detachment. Therefore, the resultant consciousness is neither good nor bad, so as not to contradict the cause and effect of these two.

Commentary on the Compendium of the Great Vehicle, Volume 3 Taisho Tripitaka, Volume 31, No. 1598, Commentary on the Compendium of the Great Vehicle

Commentary on the Compendium of the Great Vehicle, Volume 4

By Vasubandhu

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree

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

Treatise: Having already discussed the basis of what is knowable (ālambana, the foundation of knowledge), how should the characteristics of what is knowable (jñeya-lakṣaṇa, the nature of what is knowable) be understood? Briefly, there are three types: first, the characteristic of dependent origination (paratantra-lakṣaṇa, the characteristic of arising dependently on others); second, the characteristic of what is conceptually constructed (parikalpita-lakṣaṇa, the characteristic of what is falsely imagined); and third, the characteristic of perfect reality (parinispanna-lakṣaṇa, the characteristic of perfectly accomplished reality).

Commentary: Having already discussed the basis of what is knowable, it means there is no need to repeat the discussion. Here, 'this' refers to the characteristics of what is knowable. 'Briefly, there are three types' means that all dharmas need to have differences in what should be known, what should be abandoned, and what should be realized. The characteristic of dependent origination refers to the grasper (grāhaka, the one who grasps) and the grasped (grāhya, the one that is grasped) that arise dependent on karma and afflictions, because it arises dependent on other conditions. What does such a characteristic indicate? It indicates the characteristic of dependent origination. The characteristic of what is conceptually constructed refers to the characteristic of what is eternally non-existent. The characteristic of what is eternally non-existent is what is conceptually constructed, which is the characteristic of the grasper and the grasped, the person (pudgala, individual), and the self-nature of dharmas (dharma, phenomena). If it originally does not exist, how can it be a characteristic? This is because people discriminate in this way. As the Blessed One (Bhagavān, the World Honored One) said: 'Even if something actually exists, they do not know that it actually exists; even if something actually does not exist, they do not know that it actually does not exist; if something actually exists, they know that it actually exists; if something actually does not exist, they know that it actually does not exist.' The characteristic of perfect reality refers to the self-nature of no-self-nature in the grasper and the grasped of what is conceptually constructed, or in the self (ātman, self) or dharmas (dharma, phenomena). Using it as a measure, it is the nature of the object that is understood. Only after thoroughly understanding what is conceptually constructed can one distinguish the characteristic of perfect reality, because what is conceptually constructed is definitely false, as it has a nature that contradicts reality, and therefore cannot be a true object.

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。此中何者遍計所執相。謂于無義唯有識中。似義顯現。此中何者圓成實相。謂即于彼依他起相。由似義相永無有性。

釋曰。謂身身者受者識者。如后當說。眼等六內界為性。如其所應眼等五識所依意界名身者識。第六意識所依意界名受者識。彼所受識者如后當說。是色等六外界。彼能受識者如后當說。是六識界。世識者謂似三時影現。數識者。謂似一等算數影現。處識者。謂似聚落園等影現。言說識者。謂似見聞覺知言說影現。自他差別識者。謂身等識。我我所執相續不斷執我我所。他他所等有差別故。善趣惡趣死生識者。謂似天人及㮈落迦傍生餓鬼死生影現。此中若身身者等乃至言說識。此由名言熏習種子者。謂彼身等皆由名

【現代漢語翻譯】現代漢語譯本：論曰：這裡面哪個是依他起相（Paratantra-laksana，緣起性）？就是以阿賴耶識（Alaya-vijnana，藏識）為種子，虛妄分別（kalpana，分別作用）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（nama-rupa，名色）熏習的種子所生。自他差別識，是由我見（atma-drishti，我執）熏習的種子所生。善趣惡趣死生識，是由有支（bhava-anga，有支）熏習的種子所生。因此，這些識都是一切界趣雜染所包含的，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，以唯識（vijnana-matra，唯識）為體性，是無所有、非真實義顯現的所依。這叫做依他起相。這裡面哪個是遍計所執相（Parikalpita-laksana，妄執性）？就是在沒有意義、只有識之中，顯現出好像有意義的樣子。這裡面哪個是圓成實相（Parinispanna-laksana，圓滿成就性）？就是在依他起相中，由於好像有意義的相而永遠沒有自性。釋曰：身識、身者識、受者識，如後面將要說到的，以眼等六內界為體性。按照相應的，眼等五識所依的意界叫做身者識。第六意識所依的意界叫做受者識。彼所受識，如後面將要說到的，是色等六外界。彼能受識，如後面將要說到的，是六識界。世識，是好像三時（過去、現在、未來）的影子顯現。數識，是好像一等的算數影子顯現。處識，是好像聚落、園林等的影子顯現。言說識，是好像見聞覺知言說的影子顯現。自他差別識，是身等識，我我所執（atma-atmiya-graha，我及我所執）相續不斷，執著我及我所，他人及他所等有差別。善趣惡趣死生識，是好像天人以及那落迦（naraka，地獄）、傍生（tiryagyoni，畜生）、餓鬼（preta，餓鬼）死生的影子顯現。這裡面，身識、身者等乃至言說識，這些由名言熏習種子，就是說這些身等都由名

【English Translation】 English version: Treatise: Among these, which is the Paratantra-laksana (dependent nature)? It refers to the various consciousnesses contained within the Alaya-vijnana (storehouse consciousness) as the seed and the Kalpana (discrimination). What are these consciousnesses? They are body consciousness, the possessor of the body consciousness, the receiver consciousness, the consciousness of what is received, the consciousness of what is received, world consciousness, number consciousness, place consciousness, speech consciousness, self-other differentiation consciousness, and the consciousness of good destinies, bad destinies, death, and birth. Among these, body consciousness, the possessor of the body consciousness, the receiver consciousness, the consciousness of what is received, the consciousness of what is received, world consciousness, number consciousness, place consciousness, and speech consciousness arise from the seeds of Nama-rupa (name and form) conditioning. Self-other differentiation consciousness arises from the seeds of Atma-drishti (view of self) conditioning. The consciousness of good destinies, bad destinies, death, and birth arises from the seeds of Bhava-anga (life-continuum) conditioning. Therefore, these consciousnesses are all contained within the defilements of all realms and destinies, and the Kalpana of the Paratantra-laksana can manifest. These consciousnesses are all contained within Kalpana, with Vijnana-matra (consciousness-only) as their nature, and are the basis for the manifestation of what is non-existent and not truly meaningful. This is called the Paratantra-laksana. Among these, which is the Parikalpita-laksana (completely conceptualized nature)? It is the appearance of something seemingly meaningful within what is meaningless and only consciousness. Among these, which is the Parinispanna-laksana (perfected nature)? It is that in the Paratantra-laksana, due to the appearance of something seemingly meaningful, there is forever no self-nature. Explanation: Body consciousness, the possessor of the body consciousness, and the receiver consciousness, as will be explained later, have the six internal realms such as the eye as their nature. Correspondingly, the mind realm on which the five consciousnesses such as the eye consciousness rely is called the possessor of the body consciousness. The mind realm on which the sixth consciousness relies is called the receiver consciousness. The consciousness of what is received, as will be explained later, is the six external realms such as form. The consciousness of what is received, as will be explained later, is the six consciousness realms. World consciousness is like the shadow manifestation of the three times (past, present, and future). Number consciousness is like the shadow manifestation of arithmetic such as one. Place consciousness is like the shadow manifestation of settlements, gardens, etc. Speech consciousness is like the shadow manifestation of seeing, hearing, feeling, knowing, and speaking. Self-other differentiation consciousness is the body consciousness, etc., with Atma-atmiya-graha (grasping of self and what belongs to self) continuing without interruption, clinging to self and what belongs to self, and others and what belongs to others having differences. The consciousness of good destinies, bad destinies, death, and birth is like the shadow manifestation of gods, humans, and Naraka (hell), Tiryagyoni (animals), and Preta (hungry ghosts) death and birth. Among these, body consciousness, the possessor of the body consciousness, etc., up to speech consciousness, these are from the seeds of Nama-rupa conditioning, meaning that these bodies, etc., are all from name.

言熏習種子。識所變現無別事故。若自他差別識。此由我見熏習種子者。謂染污意我見熏習為因變現。若善趣惡趣死生識此由有支熏習種子者。謂由有支熏習為因變現。如此諸識皆是虛妄分別所攝者。如前所說身等諸識所取能取。虛妄分別安立為性。唯識為性者。由邪分別二分顯現。實唯是識。善等法中雖無邪執。緣起力故二分顯現。亦唯是識。是無所有。非真實義。顯現所依者。所取色等名無所有。能取識等名非真實。此二皆是遍計所執併名為義。虛妄分別所攝諸識。是此二種顯現因緣故名所依。如是名為依他起相者。如上所辨阿賴耶識為種子等。皆說名為依他起相。謂于無義。唯有識中似義顯現者。實無所取及能取義。唯有虛妄分別所攝。種種識中遍計所取。似義顯現。謂即于彼依他起相。由似義相。永無有性者。謂于緣起心及心法。所現影中由橫計相。永無所顯。真如實性。此即名為圓成實相。又一切法從因緣生。唯識為性。當知皆名依他起相。顛倒橫計似義顯現。當知皆名遍計所執相。依他起上遍計所執永無所顯。真如實性。當知皆名圓成實相。譬如鹿愛自相續力。安立似水所取能取邪遍計性。當知名為依他起相橫計實有。水事顯現。當知名為遍計所執相。即于如是鹿愛事中。橫計水相。畢竟無性。當知是名

【現代漢語翻譯】現代漢語譯本：言語熏習的種子，以及識所變現的事物沒有差別的原因在於，如果是自他差別的識，這是由我見（認為有『我』的錯誤觀念）熏習的種子所導致，也就是由染污的意（末那識，manas-vijnana）以我見熏習為因而變現。如果是善趣（好的去處）惡趣（壞的去處）死生之識，這是由有支（導致生命延續的因素）熏習的種子所導致，也就是由有支熏習為因而變現。像這樣的各種識都是虛妄分別所包含的。如前面所說的身等諸識所取（被感知的對象）和能取（能感知的主體），都是以虛妄分別安立為自性的。唯識為自性，是由邪分別（錯誤的分別）導致二分（能取和所取）顯現，但實際上只有識。在善等法中，雖然沒有邪執（錯誤的執著），但由於緣起（因緣和合而生）的力量，也會有二分顯現，但本質上仍然只有識。這是無所有，並非真實的意義。顯現的所依，所取（被感知對像）的色等被稱為無所有，能取（能感知的主體）的識等被稱為非真實。這兩者都是遍計所執（由虛妄分別產生的執著），並被稱作『義』（意義）。虛妄分別所包含的各種識，是這兩種顯現的因緣，因此被稱為所依。像這樣被稱為依他起相（dependent origination），如上面所說的阿賴耶識（alaya-vijnana）作為種子等，都被稱為依他起相。所謂在沒有意義的情況下，只有識中顯現出類似意義的現象，實際上沒有所取和能取的意義，只有虛妄分別所包含的種種識中，遍計所取（由虛妄分別產生的執著）顯現出類似意義的現象。也就是說，在依他起相（dependent origination）中，由於類似意義的現象，永遠沒有自性。在緣起的心和心法所顯現的影像中，由於橫計相（錯誤的、強加的觀念），永遠無法顯現真如實性（tathata），這就是圓成實相（perfected nature）。此外，一切法從因緣而生，以唯識為自性，應當知道這都叫做依他起相（dependent origination）。顛倒的、強加的、類似意義的顯現，應當知道這都叫做遍計所執相（imagined nature）。在依他起相（dependent origination）上，遍計所執（imagined nature）永遠無法顯現的真如實性（tathata），應當知道這叫做圓成實相（perfected nature）。譬如，鹿因為愛戀自身相續的力量，安立了類似水的所取（被感知對像）和能取（能感知的主體）的邪遍計性（錯誤的、普遍的執著）。應當知道這叫做依他起相（dependent origination），橫計（錯誤的、強加的）實有水的事物顯現。應當知道這叫做遍計所執相（imagined nature）。就在這樣的鹿愛事物中，橫計（錯誤的、強加的）水相，畢竟沒有自性。應當知道這叫做圓成實相（perfected nature）。

【English Translation】 English version: The seeds of verbal conditioning, and the reason why there is no difference in what is manifested by consciousness, is that if it is a consciousness of self-other differentiation, it is caused by the seeds conditioned by the view of self (the erroneous notion of 'I'), that is, it is transformed and manifested by the defiled mind (manas-vijnana) conditioned by the view of self. If it is the consciousness of good destinies, bad destinies, birth, and death, it is caused by the seeds conditioned by the limb of existence (factors leading to the continuation of life), that is, it is transformed and manifested by the conditioning of the limb of existence. All such consciousnesses are encompassed by false discrimination. As mentioned earlier, the perceived (object of perception) and the perceiver (subject of perception) of the consciousnesses of the body, etc., are established as their nature by false discrimination. The nature of consciousness-only is that the two aspects (perceiver and perceived) are manifested by erroneous discrimination, but in reality, there is only consciousness. In good dharmas, etc., although there is no erroneous attachment, due to the power of dependent origination, two aspects will also appear, but in essence, there is still only consciousness. This is non-existent and not a real meaning. The basis of manifestation, the perceived objects such as form are called non-existent, and the perceiving consciousness is called unreal. Both of these are the imagined nature (parikalpita-svabhava) and are called 'meaning'. The various consciousnesses encompassed by false discrimination are the causes and conditions for the manifestation of these two, so they are called the basis. This is called dependent origination (paratantra-svabhava), such as the alaya-vijnana mentioned above as seeds, etc., are all called dependent origination. What is meant by the appearance of something similar to meaning in consciousness only, where there is no meaning, is that there is actually no meaning of the perceived and the perceiver, but in the various consciousnesses encompassed by false discrimination, the imagined nature (parikalpita-svabhava) manifests something similar to meaning. That is to say, in dependent origination (paratantra-svabhava), due to the appearance of something similar to meaning, there is never any self-nature. In the images manifested by the mind and mental factors of dependent origination, due to the imposed nature (erroneous, imposed notions), the true reality (tathata) can never be manifested, and this is the perfected nature (parinis panna-svabhava). Furthermore, all dharmas arise from causes and conditions, and their nature is consciousness-only, and it should be known that all of this is called dependent origination (paratantra-svabhava). The inverted, imposed, and similar appearances of meaning should be known as the imagined nature (parikalpita-svabhava). On dependent origination (paratantra-svabhava), the true reality (tathata) that the imagined nature (parikalpita-svabhava) can never manifest should be known as the perfected nature (parinis panna-svabhava). For example, a deer, because of its love for the power of its own continuum, establishes the erroneous and universal attachment of the perceived (object of perception) and the perceiver (subject of perception) that are similar to water. It should be known that this is called dependent origination (paratantra-svabhava), and the imposed (erroneous, imposed) appearance of the real thing of water manifests. It should be known that this is called the imagined nature (parikalpita-svabhava). In such a deer-love thing, the imposed (erroneous, imposed) appearance of water ultimately has no self-nature. It should be known that this is called the perfected nature (parinis panna-svabhava).

圓成實相。又遍計所執相即是遍計所執自性。依他起相即是依他起自性。亦名分別自性。圓成實相即是圓成實自性。亦名法性自性。如是三種即是宣說。應知應斷應證三法。如大般若波羅蜜多經中亦說。佛告慈氏。若於彼彼行相事中。遍計為色為受為想為行為識。乃至為一切佛法依止。名想施設言說遍計。以為諸色自性。乃至一切佛法自性是名遍計所執。色乃至遍計所執一切佛法。若復于彼行相事中。唯有分別法性安立。分別為緣起諸戲論。假立名想施設言說。謂之為色乃至謂為一切佛法。是名分別色乃至分別一切佛法。若諸如來出現於世。若不出世。法性安立法界安立。由彼遍計所執色故。此分別色于常常時。于恒恒時是真如性。無自性性。法無我性。實際之性。是名法性色。乃至由彼遍計所執一切佛法故。此分別一切佛法于常常時。于恒恒時。乃至是名法性一切佛法。廣說如經。

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。

釋曰。此諸識者。謂如前說身等為初。能受為后。言差別者。是此諸識差別性故。謂即於此有為識中。皆有已行現行當行差別性故。依之建立世影現識。於此諸識皆有一等差別性故

【現代漢語翻譯】現代漢語譯本圓成實相，又遍計所執相就是遍計所執自性（Parikalpita-lakshana-svabhava），依他起相就是依他起自性（Paratantra-lakshana-svabhava），也叫做分別自性。圓成實相就是圓成實自性（Parinishpanna-lakshana-svabhava），也叫做法性自性。這三種自性就是宣說應當瞭解、應當斷除、應當證得的三種法。如同《大般若波羅蜜多經》中也說，佛告訴慈氏（Maitreya）：如果對於種種行相的事物中，遍計執著為色（rupa）、為受（vedana）、為想（samjna）、為行（samskara）、為識（vijnana），乃至為一切佛法的依止，名為想施設言說遍計，以此作為諸色的自性，乃至一切佛法的自性，這叫做遍計所執。色乃至遍計所執的一切佛法，如果又在那些行相的事物中，唯有分別法性安立，分別為緣起諸戲論，假立名想施設言說，稱之為色乃至稱之為一切佛法，這叫做分別色乃至分別一切佛法。如果諸如來出現於世，或者不出現於世，法性安立，法界安立，由於那些遍計所執的色，這個分別色在常常時，在恒恒時是真如性（tathata），無自性性（nihsvabhavata），法無我性（dharmanairatmya），實際之性（bhutakoti），這叫做法性色，乃至由於那些遍計所執的一切佛法，這個分別一切佛法在常常時，在恒恒時，乃至這叫做法性一切佛法。詳細的解說如同經中所說。

論曰：這裡所說的身、身者、受者、識，應當知道就是眼等六內界（ayatana）。他們所感受的識，應當知道就是色等六外界（ayatana）。他們能感受的識，應當知道就是眼等六識界（vijnana-dhatu）。其餘的諸識，應當知道是這些識的差別。

釋曰：這些識，就是如前面所說的以身等為開始，以能受為結尾。所說的差別，是這些識的差別性。也就是說，就在這些有為識中，都有已行、現行、當行的差別性。依靠這些差別性，建立世影現識。對於這些識，都有一種平等的差別性。

【English Translation】 English version The Perfectly Accomplished Reality is also the Parikalpita-lakshana-svabhava (Completely Conceptualized Nature) itself. The Paratantra-lakshana-svabhava (Other-Dependent Nature) is the Paratantra-lakshana-svabhava itself, also called the Discrimination Nature. The Parinishpanna-lakshana-svabhava (Perfected Nature) is the Parinishpanna-lakshana-svabhava itself, also called the Dharma-Nature Nature. These three natures are what is declared as the three dharmas that should be known, should be abandoned, and should be realized. As it is also said in the Great Perfection of Wisdom Sutra, the Buddha told Maitreya: 'If, in various aspects of things, one conceptually grasps them as rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), and even as the basis of all Buddha-dharmas, this is called conceptual designation and speech, taking it as the nature of all forms, and even the nature of all Buddha-dharmas, this is called the Parikalpita-lakshana (Completely Conceptualized). Form and even all Buddha-dharmas that are Parikalpita-lakshana. If, moreover, in those aspects of things, only the establishment of the Dharma-Nature is discriminated, discriminating the arising of all conceptual constructs, falsely establishing names, designations, and speech, calling it form and even calling it all Buddha-dharmas, this is called discriminating form and even discriminating all Buddha-dharmas. Whether the Tathagatas appear in the world or do not appear, the Dharma-Nature is established, the Dharma-realm is established. Because of those Parikalpita-lakshana forms, this discriminating form is constantly, perpetually, the nature of tathata (suchness), nihsvabhavata (absence of inherent existence), dharmanairatmya (selflessness of phenomena), bhutakoti (the limit of reality), this is called Dharma-Nature form, and even because of those Parikalpita-lakshana of all Buddha-dharmas, this discriminating all Buddha-dharmas is constantly, perpetually, and even this is called Dharma-Nature all Buddha-dharmas.' As explained extensively in the sutra.

The Treatise says: 'Here, the body, the one who possesses the body, the one who experiences, and consciousness, should be understood as the six internal ayatanas (sense bases) such as the eye. The consciousness that they experience should be understood as the six external ayatanas (sense objects) such as form. The consciousness that can experience should be understood as the six vijnana-dhatu (consciousness elements) such as eye-consciousness. The remaining consciousnesses should be understood as the differences of these consciousnesses.'

The Commentary says: 'These consciousnesses are as previously stated, beginning with the body and ending with the ability to experience. The stated differences are the different natures of these consciousnesses. That is to say, within these conditioned consciousnesses, there are differences of past, present, and future actions. Based on these differences, the worldly shadow consciousness is established. For these consciousnesses, there is an equal difference.'

。依之建立數影現識。于所受識有上下等差別性故。依之建立處影現識。余類應知。

論曰。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。

釋曰。一切唯識都無有義。舉夢等喻以顯示者。共成立故如夢中等。其文易了無勞重釋。

論曰。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

【現代漢語翻譯】現代漢語譯本：

根據它建立數量的影像顯現的識。因為在所接受的識中有上下等差別性，所以根據它建立處所的影像顯現的識。其餘的類別應該知道也是如此。

論曰：而且這些識都只是唯有識，完全沒有外在的境義。這裡用什麼比喻來顯示呢？應該知道用夢等作為比喻來顯示。譬如在夢中完全沒有外在的境義，只有識。雖然有種種色、聲、香、味、觸、房舍、樹林、土地、山川等好像是境義的影像顯現，但是在這裡面完全沒有外在的境義。通過這個比喻顯示，應該隨之瞭解，一切時處都只是唯有識。通過『等』字，應該知道還有幻術、欺騙、鹿愛（海市蜃樓）、眼翳、眩暈等比喻。

如果在覺醒的時候，一切時處都如夢等只是唯有識，就像從夢中醒來就覺得夢中一切都只是唯有識一樣，那麼覺醒的時候為什麼不是這樣轉變呢？在真智覺醒的時候也是這樣轉變的。就像在夢中，這個覺悟不會轉變，從夢中醒來的時候，這個覺悟才會轉變。這樣，在沒有得到真智覺醒的時候，這個覺悟不會轉變，得到真智覺醒的時候，這個覺悟才會轉變。

釋曰：一切都是唯識，完全沒有外在的境義，舉夢等比喻來顯示，是因為共同成立的緣故，就像夢中等。這些文字容易理解，不需要重複解釋。

論曰：那些沒有得到真智覺悟的人，對於唯識，如何通過比量來了解呢？可以通過教證和理證來比量了解。這裡所說的教證，如《十地經》中薄伽梵（Bhagavan，世尊）說：『如是三界皆唯有心。』又薄伽梵在《解深密經》中也是這樣說的。就是那部經中，慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）問世尊說：『諸三摩地（Samadhi，禪定）所行影像，它們與這個心，應當說是相異的，還是應當說是無異的？』佛告訴慈氏：『應當說是無異的。』為什麼呢？因為那些影像只是識的緣故。我說識所緣的只是識所顯現的緣故。』世尊，如果三摩地所行影像，就與這個心沒有差異，那麼為什麼這個心還會取這個心呢？慈氏，沒有絲毫的法能夠取絲毫的法。然而就是這個心這樣生起的時候，就有這樣的影像顯現。就像以本質為緣，還見到本質，卻說我現在見到的是影像，並且說

【English Translation】 English version:

Based on it, establish the consciousness that manifests images of number. Because there are differences such as high and low in the received consciousness, based on it, establish the consciousness that manifests images of place. Other categories should be understood similarly.

Treatise says: Moreover, all these consciousnesses are only consciousness; there are no external objects at all. What analogy should be used here to illustrate this? It should be known that dreams and the like are used as analogies. For example, in a dream, there are no external objects at all, only consciousness. Although various colors, sounds, smells, tastes, and tactile sensations, as well as houses, forests, lands, and mountains, appear as if they are images of external objects, there are no external objects in them at all. Through this analogy, it should be understood that all times and places are only consciousness. Through the word 'like', it should be known that there are also analogies such as illusions, deceptions, mirages, cataracts, and dizziness.

If, in the waking state, all times and places are only consciousness, like dreams, just as one realizes upon waking from a dream that everything in the dream was only consciousness, why does this not transform in the waking state? It also transforms in the state of true wisdom awakening. Just as in a dream, this realization does not transform, but it transforms upon waking from the dream, so too, before attaining true wisdom awakening, this realization does not transform, but it transforms upon attaining true wisdom awakening.

Explanation says: Everything is only consciousness, and there are no external objects at all. The use of analogies such as dreams to illustrate this is because it is commonly established, like in dreams and so on. The text is easy to understand and does not require repeated explanation.

Treatise says: How can those who have not attained true wisdom awakening understand the concept of only consciousness through inference? It can be understood through scriptural authority and reasoning. Here, the scriptural authority is as stated by Bhagavan (Bhagavan, the World-Honored One) in the Ten Stages Sutra: 'Thus, the three realms are all only mind.' Furthermore, Bhagavan also stated this in the Sandhinirmocana Sutra. That is, in that sutra, Maitreya Bodhisattva (Maitreya Bodhisattva, the Bodhisattva Maitreya) asked the World-Honored One: 'The images experienced in various Samadhis (Samadhi, meditative states), should they be considered different from this mind, or should they be considered not different?' The Buddha told Maitreya: 'They should be considered not different.' Why? Because those images are only consciousness. I say that what consciousness perceives is only what consciousness manifests.' World-Honored One, if the images experienced in Samadhi are not different from this mind, then why does this mind still grasp this mind? Maitreya, there is not the slightest dharma that can grasp the slightest dharma. However, when this mind arises in this way, such images appear. It is like seeing the essence based on the essence, and yet saying that I am now seeing the image, and saying

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。由教及理者。由至教量。及由比量。雖未證得唯識真智。應可比知唯識無境。十地經者。于彼經中宣說菩薩十種地義。此即安立十地行相名句文身。識所變現聚集為體。謂彼聖者。金剛藏識所變影像為增上緣。聞者身中識上影現。似彼法門。如是展轉傳來於今。說名為教。唯有心者心識是一。唯聲為遣所取境義。由彼無故能取亦無。不遮心法由彼與心不相離故。如說若無心所有法。心未曾轉。若爾滅定何故唯心。是彼宗過。我大乘宗。若處有心必定亦有心相應法。若處無有心相應法心亦定無。如是三界皆唯有心。此言顯示三界唯識。言三界者。謂與欲等愛結相應。墮在三界。此唯識言成立唯有諸心心法。無有三界橫計所緣。此言不遣真如所緣依他所緣。謂道諦攝。根本后得二種所緣。由彼不為愛所執故。非所治故。非

【現代漢語翻譯】現代漢語譯本：脫離實體而產生的其他所見，以及影像的顯現，都與此心（指唯識）的道理相同。就像事物產生時，相似卻又有所不同，所見之影像也隨之顯現。這就可以用教理來解釋。為什麼這麼說呢？在禪定狀態中，無論觀看到什麼，比如青瘀等現象，所知的影像都是沒有差別的。這些青瘀等事物，實際上只是看到了自己的心。根據這個道理，菩薩對於一切識，都應該可以推知，一切都只是唯識所現，而沒有外在的境界。而且，對於這些青瘀等現象，並非是憶持識所見的所緣境，而是當下顯現的。通過聽聞和思惟所形成的憶持識，也是以過去為所緣。因此，所顯現的影像可以證明唯識的道理。通過這樣的比量，菩薩即使沒有獲得真正的智慧覺悟，也應該可以推知唯識的道理。

解釋：『由教及理』，是指通過至教量（佛陀的教導）以及比量（邏輯推理）。即使沒有證得唯識的真實智慧，也應該可以通過比量來了解唯識無境的道理。《十地經》（Dasha-bhumi Sutra）中宣說了菩薩十種地的意義。這裡所說的，是安立十地行相的名句文身，這些都是識所變現的聚集體。也就是說，聖者金剛藏識所變的影像作為增上緣，在聽聞者的識上顯現出相似的法門。就這樣輾轉相傳至今，被稱為『教』。『唯有心』，是指心和識是一體的，『唯』字是爲了去除所取境的意義。因為沒有所取境，所以能取也沒有了。但這並不否定心法，因為心法與心是不相分離的。正如所說，如果沒有心所有法，心就不會運轉。如果這樣，滅盡定（Nirodha-samapatti）為什麼只有心呢？這是其他宗派的過失。我們大乘宗認為，凡是有心的地方，必定有心相應法；凡是沒有心相應法的地方，也必定沒有心。就像三界都只是唯有心。這句話顯示了三界唯識的道理。所說的三界，是指與欲等愛結相應的，墮落在三界中的眾生。這個『唯識』的說法，成立了只有諸心心法，而沒有三界中橫計的所緣。這句話並不否定真如所緣和依他所緣，也就是道諦所攝的根本和后得二種所緣。因為它們不被愛所執著，也不是所要對治的。

【English Translation】 English version: The other perceptions that arise apart from substance, and the manifestation of images, are similar to the principle of this mind (referring to Vijnanavada). Just as things are similar yet different when they arise, the perceived images also manifest accordingly. This can be explained by both doctrine and reasoning. Why is this so? In a state of meditation, whatever is seen, such as blue-green bruises, the perceived images are all without difference. These blue-green bruises and other things are actually just seeing one's own mind. According to this principle, Bodhisattvas should be able to infer from all consciousnesses that everything is merely a manifestation of consciousness (Vijnana), and there is no external realm.

Moreover, these blue-green bruises and other phenomena are not the perceived objects of the retentive consciousness, but are manifested in the present moment. The retentive consciousness formed through hearing and thinking also takes the past as its object. Therefore, the manifested images can prove the principle of Vijnanavada. Through such analogy, even if Bodhisattvas have not attained true wisdom and enlightenment, they should be able to infer the principle of Vijnanavada.

Explanation: 'By doctrine and reasoning' refers to the authoritative teachings (agama-pramana) and logical reasoning (anumana-pramana). Even if one has not attained the true wisdom of Vijnanavada, one should be able to understand the principle of Vijnanavada, which is that there is no external realm, through analogy. The Dasha-bhumi Sutra (Ten Stages Sutra) expounds the meaning of the ten stages of a Bodhisattva. What is being discussed here is the establishment of the characteristics of the ten stages, including their names, phrases, and linguistic expressions, which are all aggregates manifested by consciousness. That is to say, the images transformed by the Alaya-vijnana (storehouse consciousness) of a holy being, such as Vajragarbha (Diamond Womb), serve as the dominant condition (adhipati-pratyaya), and similar Dharma gates manifest on the consciousness of the listener. This is how it has been transmitted down to the present day and is called 'doctrine'. 'Only mind' means that mind and consciousness are one. The word 'only' is to eliminate the meaning of the perceived object. Because there is no perceived object, there is also no perceiver. However, this does not negate the Dharma of mind, because the Dharma of mind is inseparable from the mind. As it is said, if there are no mental factors (citta-samprayukta-dharma), the mind will not function. If so, why is there only mind in Nirodha-samapatti (cessation attainment)? This is a fault of other schools. Our Mahayana school believes that wherever there is mind, there must be mental factors; wherever there are no mental factors, there is definitely no mind. Just like the three realms are all only mind. This statement shows the principle of Vijnanavada in the three realms. The three realms refer to beings who are associated with desires and other attachments and are trapped in the three realms. This statement of 'Vijnanavada' establishes that there are only mental factors and no fabricated objects of the three realms. This statement does not negate the object of Suchness (Tathata) and the object of dependent origination (paratantra), which are included in the Truth of the Path (marga-satya), namely the fundamental and subsequent objects. Because they are not clung to by attachment and are not to be eliminated.

迷亂故。非三界攝亦不離識故不待說。若爾應說如是二界。無色界中經部唯有心心法故。此難不然。識所取義皆無義故非但色無。說名唯識。何者亦無。余虛空等識所取義。經部諸師許無色界。諸心心法。是無色相。無體無實。所取境義顯現所依。恐彼執為非心心法。故說三界皆唯有心。解深密經所明意趣。如十地釋。經謂教法。三摩地者。是能令心住一境性。心法為體。此所緣境說名所行。本境名質。似彼現者。說名影像。我說識所緣唯識所現故者。我說在外識所緣境。唯是內識之所顯現。即是所緣境識為自性義。此意說言識所緣境。唯是識上所現影像無別有體。云何此心還取此心者。此顯作用於自相違。慈氏無有少法能取少法者。此釋前難。無作用故。謂一切法作用作者皆不成故。如是生時者。緣起諸法威力大故。即一體上有二影生。更互相望不即不離。諸心心法由緣起力。其性法爾如是而生。如質為緣還見本質等者。譬如依止自面等質。于鏡等中還見本質。由迷亂故謂我見影。由鏡等緣威力大故。雖無異影而似別有影像顯現。此心亦爾。如是生時等者。謂心心法種種憶念。分別等緣功能大故。如是生時。雖無有異三摩地等所行影像。而似別有影像顯現。即由此教理亦顯現者。謂此教中亦即兼顯比量道理。所以者

【現代漢語翻譯】現代漢語譯本：因為迷亂的緣故。如果不是三界所攝，也不離於識，所以不需要特別說明。如果這樣，應該說明這兩個界（指無色界）。中經部（Sautrāntika，佛教部派之一，主張一切法皆空）認為只有心和心法，所以這個責難是不成立的。因為識所取的一切義都是不存在的，所以不僅僅是色不存在，才說『唯識』。還有什麼不存在呢？其餘如虛空等識所取的義，經部諸師也承認是不存在的。諸心心法，是沒有色相的，沒有實體，沒有真實的體性，只是所取境義顯現的所依。恐怕他們執著這些為非心心法，所以說三界都唯有心。《解深密經》（Saṃdhinirmocana Sūtra）所闡明的意趣，可以參考《十地釋》。經，指的是教法。三摩地（Samādhi，禪定），是能夠讓心安住于單一境界的性質，以心法為體。這個所緣境被稱為『所行』。原本的境被稱為『質』，相似於它而顯現的，被稱為『影像』。我說識所緣唯識所現，意思是我說在外面的識所緣境，僅僅是內在的識所顯現的。這就是所緣境識作為自性的意義。這個意思是說，識所緣的境，僅僅是識上所顯現的影像，沒有另外的實體。『為什麼這個心還能取這個心呢？』這顯示了作用與自身相違背。慈氏（Maitreya，彌勒菩薩）說沒有絲毫法能夠取絲毫法，這是解釋前面的責難，因為沒有作用的緣故。也就是說，一切法的作用和作者都是不能成立的。『像這樣生起的時候』，因為緣起諸法的威力很大，所以即使是一體的上面，也會生起兩個影像，更互相觀望，不即不離。諸心心法由於緣起的力量，其性質自然如此生起。『比如以本質為緣，還能見到本質等』，譬如依靠自己的面容等本質，在鏡子等中還能見到本質，由於迷亂的緣故，認為我見到的是影像。由於鏡子等緣的威力很大，雖然沒有不同的影像，但似乎有別的影像顯現。這個心也是這樣。『像這樣生起的時候等』，指的是心心法種種憶念、分別等緣的功能很大，像這樣生起的時候，雖然沒有不同的三摩地等所行的影像，但似乎有別的影像顯現。『即由此教理也顯現』，指的是這個教中也同時顯現了比量道理。為什麼呢？

【English Translation】 English version: It is because of delusion. If it were not included in the three realms, and also not apart from consciousness, then there would be no need to explain it. If that were the case, then these two realms (referring to the Formless Realm) should be explained. The Sautrāntikas (a school of Buddhism, advocating that all dharmas are empty) believe that there are only mind and mental factors, so this criticism is not valid. Because all meanings taken by consciousness are non-existent, it is not just that form is non-existent, which is why it is said 'consciousness-only'. What else is non-existent? Other meanings taken by consciousness, such as space, are also admitted by the Sautrāntika teachers to be non-existent. The mental factors have no form, no substance, and no real nature; they are merely the basis upon which the meanings of the objects taken appear. Fearing that they might cling to these as non-mental factors, it is said that all three realms are only mind. The intended meaning explained in the Saṃdhinirmocana Sūtra (解深密經) can be referred to in the commentary on the Ten Bhumis (十地釋). 'Sūtra' refers to the teachings. Samādhi (三摩地, concentration) is the nature that enables the mind to abide in a single state, with mental factors as its essence. This object of focus is called 'what is practiced'. The original object is called 'substance', and what appears similar to it is called 'image'. When I say that what consciousness perceives is only what consciousness manifests, I mean that the objects perceived by consciousness outside are merely manifested by the inner consciousness. This is the meaning of the object of perception being consciousness as its own nature. This means that the objects perceived by consciousness are merely images manifested on consciousness, with no separate substance. 『Why does this mind still grasp this mind?』 This shows that the action contradicts itself. Maitreya (慈氏, the future Buddha) said that there is no dharma that can grasp any dharma, which explains the previous criticism, because there is no action. That is to say, the action and agent of all dharmas cannot be established. 『When it arises like this,』 because the power of the arising of dependent origination is great, even on the same entity, two images will arise, looking at each other, neither identical nor separate. Due to the power of dependent origination, the nature of all mental factors arises naturally in this way. 『For example, relying on the essence, one can still see the essence, etc.』 For example, relying on one's own face as the essence, one can still see the essence in mirrors, etc. Due to delusion, one thinks that what I see is the image. Because the power of the mirror, etc., is great, although there is no different image, it seems that a separate image appears. This mind is also like this. 『When it arises like this, etc.』 refers to the great function of the various memories, discriminations, etc., of the mental factors. When it arises like this, although there is no different image of what is practiced in Samādhi, etc., it seems that a separate image appears. 『That is, the principle is also revealed by this teaching,』 which means that the reasoning of inference is also revealed in this teaching. Why?

何。于定心中等者。序述教中有別理義。謂青瘀等不離於心。隨所樂欲而顯現故。譬如夢中所見青瘀等。又于如是青瘀等中。非憶持識等者。恐彼異計故作此說。謂若有人作如是計。由彼先於淡泊路等。見骨鎖等今猶憶持。為三摩地所行影像。為遮此計故言。又于如是青瘀等中。非憶持識見所緣境現前住故。若此所緣即是昔日所憶持者。如昔所見方處決定。如昔所受應如是憶。然不如是修所成智。是真現量所見境界分明現前。非憶持識有如是事。若爾聞思所成兩慧相應之識。憶持本事彼二所行。應離於識此亦不然。由彼聞等二憶持識。緣過去故。過去無故。所緣影像並唯是識。譬如憶昔自己少年。是故此識現所憶持。並唯有識所念空故。如觀行者所想現前。不凈骨鎖女人影像。由此比量等語義分明不須重釋。

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。教即十地解深密經。理即經中所說道理。謂三摩地所行影像。及夢等喻皆如前說。

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

【現代漢語翻譯】現代漢語譯本：什麼是在定心中等等？這是序述教義中不同的理義，意思是說青瘀等現象不離於心，隨著修習者所樂於見到的而顯現。譬如在夢中所見到的青瘀等。又在這些青瘀等現象中，並非憶持識等等，這是爲了防止其他不同的計較而作此說明。如果有人這樣認為，由於他先前在荒涼的道路等處，見到過骨鎖等物，現在仍然憶持著，作為三摩地所行的影像。爲了遮止這種計較，所以說，又在這些青瘀等現象中，並非憶持識，因為所緣的境界是現前安住的。如果這個所緣就是昔日所憶持的，那麼就像昔日所見一樣，方位處所應該是決定的，就像昔日所感受的一樣，應該如此憶念。然而並非如此，這種由修習所成就的智慧，是真正的現量所見的境界，分明現前，憶持識沒有這樣的能力。如果這樣說，那麼由聽聞、思惟所成就的兩種智慧相應的識，憶持著過去的事情，那它們所行的境界，應該離開于識，這樣說也是不對的。因為聽聞等二種憶持識，緣於過去，過去已經不存在了，所以所緣的影像都只是識。譬如回憶自己少年時代，所以這個識現在所憶持的，都只是識，所念的都是空。就像觀行者所想的現前，不凈的骨鎖女人影像。由此比量等等，語義已經很分明了，不需要重複解釋。論曰：像這樣已經說了種種的識，就像夢等等的比喻。就在這裡，眼識等等的識可以成立為唯識。眼等等的識既然是有色的，也是唯有識，怎麼能被看見呢？這也像前面所說，由教義以及道理。釋曰：教義就是《十地經》、《解深密經》，道理就是經中所說的道理。意思是說三摩地所行的影像，以及夢等等的比喻，都如前面所說。論曰：如果這些識的體性也是識，為什麼會像色性一樣顯現呢？像一類堅固安住、相續不斷的運轉，作為顛倒等等各種雜染法的依處呢？如果不是這樣，在非真實意義中，產生真實意義的顛倒，應該不會有。如果這個沒有，煩惱障和所知障兩種障礙雜染應該也不會有。

【English Translation】 English version: What does 'in the mind of Samadhi' etc. mean? It introduces different rational meanings in the teachings, meaning that phenomena such as bluish-purple discolorations are inseparable from the mind, appearing according to what the practitioner desires to see. For example, the bluish-purple discolorations seen in dreams. Furthermore, among these bluish-purple discolorations, it is not the retentive consciousness etc. This statement is made to prevent other different calculations. If someone thinks that because he previously saw skeletons etc. on desolate roads etc., he still remembers them now, considering them as images practiced in Samadhi. To prevent this calculation, it is said that among these bluish-purple discolorations, it is not the retentive consciousness, because the object of perception is presently abiding. If this object of perception is what was remembered in the past, then, like what was seen in the past, the location should be definite, and like what was felt in the past, it should be remembered in this way. However, it is not like that. The wisdom achieved through practice is a true, directly perceived realm, clearly appearing. Retentive consciousness does not have such ability. If so, then the consciousness corresponding to the two wisdoms achieved through hearing and thinking, remembering past events, their realm of activity should be separate from consciousness. This is also not correct. Because the two retentive consciousnesses of hearing etc. are related to the past, and the past no longer exists, the perceived images are all just consciousness. For example, recalling one's youth, so what this consciousness remembers now is all just consciousness, and what is thought of is all empty. It is like the impure skeleton and woman's image that the practitioner imagines appearing before him. Therefore, the meaning of this analogy etc. is already clear and does not need to be repeated. Treatise: Like this, various consciousnesses have already been discussed, like the metaphors of dreams etc. Right here, the consciousnesses such as eye-consciousness can be established as only consciousness. Since the consciousnesses such as eye-consciousness are colored, and also only consciousness, how can they be seen? This is also like what was said before, by teachings and reason. Commentary: The teachings are the Ten Stages Sutra (Dashabhumika Sutra) and the Sandhinirmocana Sutra (Explanations of the Profound Secrets Sutra), and the reason is the reason spoken of in the sutra. It means that the images practiced in Samadhi, and the metaphors of dreams etc., are all as said before. Treatise: If the nature of these consciousnesses is also consciousness, why do they appear like the nature of form? Like a kind of firm abiding, continuously turning, acting as the basis for various defilements such as inversion? If it is not like this, the inversion of generating true meaning in non-true meaning should not exist. If this does not exist, the two obscurations of afflictive obscuration (klesha-avarana) and cognitive obscuration (jnana-avarana) should also not exist.

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。若此諸識亦體是識等者。此問色識一類堅住相續轉因。言一類者是相似義。前後一類無有變異。亦無間斷故名堅住。即此說名相續而轉。與顛倒等諸雜染法為依處故者。等即等取煩惱業生諸雜染法。眼等諸識與顛倒等諸雜染法。作所依處。所依處者即是因義。故者須也。觀彼問意而作此答。謂無義中顯現似於眼等諸識。一類堅住相續而轉。由此起彼顛倒等法。若不爾者。若不如是轉。于非義中起義顛倒。應不得有。若無顛倒。煩惱所知二障雜染應不得有。無因緣故。若無雜染清凈亦無。要息雜染顯清凈故。是故諸識應如是轉者。眼等諸識應如是轉。為不因力諸法得生非須力耶。不爾隨問興答言故。彼問所須不問因種。由彼不執別有諸色。但問何須。阿賴耶識變作諸色。不唯作識故作此答。亂相許為似色變識。亂體許為非色變識。順結頌法故文隔越。其義相屬。若無似色所變因識。非色果識不應得有。以若無境有境亦無。

論曰。何故身身者受者識。所受識能受識。於一切身中俱有和合轉。能圓滿生受用所顯故。

釋曰。何故身等如前為問。能圓滿等如前

【現代漢語翻譯】現代漢語譯本：不得有。如果這個都沒有，那麼所有清凈的法也應該沒有了。所以，各種識應該這樣運轉。這裡有一首偈頌：

『錯亂的現象和錯亂的本體，應當認為是色識，以及非色識。如果沒有前者，後者也不會有。』

解釋：如果這些識的本體也是識等等，那麼這裡問的是色識一類堅固持續運轉的原因。說『一類』，是相似的意思，前後一類沒有變異，也沒有間斷，所以叫做『堅住』。這就是所說的『相續而轉』，作為顛倒等各種雜染法的依靠之處。『等』字包括煩惱、業、生等各種雜染法。眼等各種識與顛倒等各種雜染法，作為所依之處。『所依之處』就是『因』的意思。『故』是『須』的意思。觀察他的問題，然後作此回答，說在沒有意義之中，顯現出類似於眼等各種識，一類堅固持續地運轉，由此產生那些顛倒等法。如果不是這樣，如果不這樣運轉，在非意義中產生意義的顛倒，應該不會有。如果沒有顛倒，煩惱和所知二障的雜染應該不會有，因為沒有因緣。如果沒有雜染，清凈也不會有，因為要止息雜染才能顯現清凈。所以各種識應該這樣運轉，眼等各種識應該這樣運轉，是爲了不依靠力量，各種法也能生起，不需要力量嗎？不是的，是隨著問題而回答。他問的是所需要的，而不是問原因的種子。因為他不執著有其他的色，只是問為什麼阿賴耶識要變作各種色，不只是作為識，所以這樣回答。錯亂的現象，認為是類似於色所變的識；錯亂的本體，認為是非色所變的識。爲了順應總結偈頌的方法，所以文句隔開，但意義是相關的。如果沒有類似於色所變的因識，非色的果識就不應該有，因為如果沒有境，有境也不會有。

論：為什麼身、身者（受者）、識，所受識、能受識，在一切身中共同存在並運轉？因為能夠圓滿地產生受用所顯現的緣故。

解釋：為什麼身等等，像前面一樣提問。能夠圓滿等等，像前面一樣回答。

【English Translation】 English version: It should not be. If this does not exist, then all pure dharmas should also not exist. Therefore, all consciousnesses should function in this way. Here is a verse:

'Confused appearances and confused substance, should be considered as form-consciousness, as well as non-form-consciousness. If the former does not exist, the latter will not exist either.'

Explanation: If the substance of these consciousnesses is also consciousness, etc., then this asks about the cause of the continuous and stable functioning of form-consciousness. 'One kind' means similar, the same kind before and after without variation, and without interruption, so it is called 'stable'. This is what is called 'continuously functioning', as the place of reliance for various defiled dharmas such as inversion. 'Etc.' includes various defiled dharmas such as afflictions, karma, and birth. The various consciousnesses such as eye-consciousness, etc., serve as the place of reliance for various defiled dharmas such as inversion. 'Place of reliance' means 'cause'. 'Therefore' means 'need'. Observing his question, then giving this answer, saying that in the absence of meaning, there appears to be a continuous and stable functioning similar to the various consciousnesses such as eye-consciousness, etc., and from this arise those dharmas such as inversion. If it is not like this, if it does not function in this way, the inversion of meaning arising in non-meaning should not exist. If there is no inversion, the defilements of the two obscurations of affliction and knowledge should not exist, because there is no cause. If there is no defilement, purity will not exist either, because purity is manifested by ceasing defilement. Therefore, the various consciousnesses should function in this way, the various consciousnesses such as eye-consciousness, etc., should function in this way, is it so that various dharmas can arise without relying on power, and do not need power? No, it is answering according to the question. He is asking about what is needed, not asking about the seed of the cause. Because he does not cling to the existence of other forms, he is only asking why the Ālaya-consciousness (storehouse consciousness) has to transform into various forms, not just as consciousness, so this is the answer. Confused appearances are considered as consciousness transformed similarly to form; confused substance is considered as consciousness transformed as non-form. In order to comply with the method of summarizing the verse, the sentences are separated, but the meaning is related. If there is no causal consciousness transformed similarly to form, the resultant consciousness of non-form should not exist, because if there is no object, the subject will not exist either.

Treatise: Why do the body, the embodied one (the receiver), consciousness, the received consciousness, and the receiver consciousness, exist and function together in all bodies? Because they can completely produce the manifestation of enjoyment.

Explanation: Why the body, etc., ask as before. Can completely, etc., answer as before.

而答。由此五識一切身中無不具足。受用所顯若闕一支即不圓滿。

論曰。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。何故如說世等識等如前為問。等者。等取數處言說自他差別。善趣惡趣及與死生。六變現識無始時來。乃至所受死生差別無數量故者。如數次第顯世等識須說之果。

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。複次云何安立。如是諸識等者。謂依前理更以別理。種種徴問。由唯識者。是無義義。故次說言無有義故。所說唯言專為遣義。無義之理少分已說。少分當說。由二性者。謂相及見。于

【現代漢語翻譯】現代漢語譯本：回答說：因此，這五種識在一切身體中無不具備。如果感受和使用所顯現的事物缺少其中任何一個要素，就不能圓滿。論中說：為什麼像世間等各種識的差別會流轉呢？因為從無始以來，生死流轉沒有斷絕的緣故；因為有情世界的數量是無量的緣故；因為器世界的數量是無量的緣故；因為所作的事情輾轉言說的數量是無量的緣故；因為各自攝取受用差別的數量是無量的緣故；因為各種愛與非愛業的果報成熟后受用差別的數量是無量的緣故；因為所受的死亡和出生的種種差別是無量的緣故。解釋說：為什麼像所說的世間等識等等，如前面所問。『等』字，是等同於取數、處所、言說、自己和他人之間的差別，以及善趣、惡趣和死亡、出生。六種變現的識從無始時來，乃至所受的死亡和出生的差別是無量的緣故。像數量的次第一樣，顯示世間等識必須說明的果報。論中說：再次，如何安立這些識呢？成就唯識的性質，略有三種相：第一，因為只有識而沒有外境的緣故；第二，因為二性，即有相和有見兩種識的差別的緣故；第三，因為種種不同的行相而生起的緣故。為什麼這樣說呢？因為這一切識沒有外境的緣故，才能成就唯識；因為有相和見的緣故，才能成就兩種識。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。如果是意識，以一切眼識為最初，以法為最後，諸識為相，以意識的識為見。因此，意識有分別的緣故，類似一切識而生起的緣故。這其中有頌說：唯識二種種，觀者意能入，由悟入唯心，彼亦能伏離。解釋說：再次，如何安立這些識等等，是依據前面的道理，再用其他的道理，種種地提問。因為唯識，是沒有外境的意義。所以接著說沒有外境的緣故。所說的『唯』字，專門是爲了排除外境的意義。沒有外境的道理，少部分已經說了，少部分將要說。因為二性，是指相和見。在於

【English Translation】 English version: Answer: Therefore, these five consciousnesses are fully present in all bodies. If any one of the elements manifested by sensation and use is missing, it will not be complete. The treatise says: Why do the differences of consciousnesses such as the world, etc., revolve? Because from beginningless time, the cycle of birth and death has not been interrupted; because the number of sentient beings is immeasurable; because the number of container worlds is immeasurable; because the number of things done and spoken about is immeasurable; because the number of differences in individual grasping and enjoyment is immeasurable; because the number of differences in the enjoyment of the matured results of loving and unloving karma is immeasurable; because the various differences in death and birth experienced are immeasurable. The explanation says: Why are the consciousnesses such as the world, etc., as mentioned earlier, being questioned? The word 'etc.' is equivalent to taking numbers, places, speech, differences between oneself and others, as well as good destinies, bad destinies, and death and birth. The six manifesting consciousnesses, from beginningless time, up to the immeasurable differences in death and birth experienced. Like the order of numbers, it shows the consequences that must be explained for consciousnesses such as the world. The treatise says: Furthermore, how are these consciousnesses established? Achieving the nature of 'Consciousness-Only' (唯識, Wei Shi), briefly has three aspects: First, because there is only consciousness and no external objects; second, because of the two natures, namely the differences between the two consciousnesses of image (相, xiang) and perception (見, jian); third, because of the arising of various different characteristics. Why is this so? Because all these consciousnesses have no external objects, they can achieve 'Consciousness-Only'; because there are image and perception, two kinds of consciousness can be achieved. If the eye consciousness (眼識, yan shi) and other consciousnesses take form (色, se) and other consciousnesses as their image, and the perception of the eye consciousness as their perception, and so on, up to taking the perception of the body consciousness as their perception. If it is the mind consciousness (意識, yi shi), it takes all eye consciousnesses as the beginning and dharma (法, fa) as the end, all consciousnesses as its image, and the perception of the mind consciousness as its perception. Therefore, because the mind consciousness has discrimination, it arises similar to all consciousnesses. There is a verse in this: 『Consciousness-Only has two kinds, the observer's mind can enter, by realizing and entering the Mind-Only, they can also subdue and leave.』 The explanation says: Furthermore, how are these consciousnesses established, etc., is based on the previous reasoning, and then using other reasoning to ask various questions. Because of 'Consciousness-Only', there is no meaning of external objects. Therefore, it is said that there is no meaning of external objects. The word 'Only' is specifically for excluding the meaning of external objects. The reasoning of no external objects, a small part has already been said, and a small part will be said. Because of the two natures, it refers to image and perception. In

一識中有相有見。二分俱轉相見二分。不即不離。始從眼識乃至身識隨類各別。變為色等。種種相識。說名相分眼等諸識了別。境界能見義邊說名見分。又所取分名相。能取分名見。是名二性。由種種者。種種行相而生起故。於一識中一分變異似所取相。一分變異似能取見。此之二分各有種種差別行相。俱時而起。若有不許一識一時有種種相應。無一時覺種種境。若意識以一切眼為最初等者。謂彼意識有能一時取一切義。增上勢力眼識為初。法識為后。所安立相是其相分。即此意識了別義邊說名見分。由此意識遍分別故。似一切識而生起故。是故意識說名相名見。亦名種種。于伽陀中諸瑜伽師能入唯識二性種種。遣外境界。竟為伏離能取之心。所緣無故。能緣之識亦不得有。了別無故了者亦無。非無了別而有了者。勿境界相無分別事。亦名有境能分別心。若出世心雖離分別能取所取。然有內證聖智所依。能緣所緣平等性在。

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。又於此中有一類師說一意識等者。此顯諸師所見差別。謂有一類菩提薩埵。欲令唯有一意識性。依于彼彼眼等生時。得彼彼名。所謂眼識乃至意識。此中無別余識種類。此如何等如意思業。如一意思

【現代漢語翻譯】現代漢語譯本一個『識』(Vijnana)中既有『相』(Nimitta, objective aspect)也有『見』(Darsana, subjective aspect)。這二分同時運作，『相』和『見』二分，不即不離。最初從眼識乃至身識，各自隨著類別不同，變化為色等種種『相』的認識，這被稱為『相分』(Nimitta-bhaga)。眼等諸識的了別作用，從能見的意義方面來說，被稱為『見分』(Darsana-bhaga)。此外，被獲取的部分稱為『相』，能獲取的部分稱為『見』，這就是所謂的二性。由於種種不同的行相而生起，因此稱為『種種』。在一個『識』中，一部分變異類似於被獲取的『相』，一部分變異類似於能獲取的『見』。這兩部分各自有種種差別行相，同時生起。如果有人不承認一個『識』在同一時間有種種相應，那就無法解釋為何能同時覺知種種境界。如果說意識以一切眼識為最初等等，意思是說那個意識有能力同時獲取一切意義，以增上勢力的眼識為開始，以法識為最後，所安立的『相』就是它的『相分』。這個意識的了別作用，從了別意義的方面來說，被稱為『見分』。由於這個意識普遍分別，類似於一切『識』而生起，所以意識被稱為『相』，也稱為『見』，也稱為『種種』。在『伽陀』(Gatha, 偈頌)中，諸位瑜伽師能夠進入唯識的二性種種，遣除外在境界，最終是爲了降伏並遠離能取之心。因為所緣的對象不存在，所以能緣的『識』也不可能存在。因為沒有了別作用，所以也沒有了別者。如果沒有了別作用卻有了別者，那就意味著在沒有境界『相』的情況下，也有分別事。它也被稱為有境界的能分別心。如果出世之心雖然離開了分別能取和所取，但仍然有內在證悟的聖智所依，能緣和所緣的平等性存在。

論曰：此外，還有一類老師說只有一個意識，它依靠不同的條件而轉變，獲得不同的名稱。例如，意思業被稱為身語業。

釋曰：此外，還有一類老師說只有一個意識等等，這顯示了諸位老師所見的差別。意思是說，有一類菩薩，想要說明只有一種意識的自性，它依靠眼等而生起時，獲得眼識乃至意識等不同的名稱。這裡沒有其他不同的『識』的種類。這就像意思業一樣，就像一個意思。

【English Translation】 English version Within a single 『Vijnana』 (consciousness), there exist both 『Nimitta』 (objective aspect) and 『Darsana』 (subjective aspect). These two aspects operate simultaneously, the 『Nimitta』 and 『Darsana』 aspects are neither identical nor separate. Initially, from eye-consciousness to body-consciousness, each varies according to its category, transforming into various recognitions of 『Nimitta』 such as form. This is called 『Nimitta-bhaga』 (objective aspect). The distinguishing function of the eye and other consciousnesses, from the perspective of the ability to see, is called 『Darsana-bhaga』 (subjective aspect). Furthermore, the part that is grasped is called 『Nimitta』, and the part that grasps is called 『Darsana』, which are known as the two natures. It is called 『various』 because it arises from various different characteristics. Within a single 『Vijnana』, one part transforms to resemble the grasped 『Nimitta』, and another part transforms to resemble the grasping 『Darsana』. These two parts each have various different characteristics, arising simultaneously. If someone does not acknowledge that a single 『Vijnana』 can have various correspondences at the same time, then it cannot be explained how one can simultaneously perceive various realms. If it is said that consciousness takes all eye-consciousnesses as the beginning, etc., it means that that consciousness has the ability to grasp all meanings simultaneously, starting with the eye-consciousness with its augmenting power, and ending with the dharma-consciousness. The established 『Nimitta』 is its 『Nimitta-bhaga』. The distinguishing function of this consciousness, from the perspective of distinguishing meaning, is called 『Darsana-bhaga』. Because this consciousness universally distinguishes, resembling all consciousnesses in its arising, therefore consciousness is called 『Nimitta』, also called 『Darsana』, and also called 『various』. In the 『Gatha』 (verse), the Yogis are able to enter the various dual natures of Vijnanavada, eliminating external realms, ultimately to subdue and distance the grasping mind. Because the object of focus does not exist, the focusing consciousness cannot exist either. Because there is no distinguishing function, there is also no distinguisher. If there were a distinguisher without a distinguishing function, it would mean that there is a distinguishing event without the aspect of a realm. It is also called the discriminating mind that has a realm. If the transcendental mind, although separated from discriminating the grasped and the grasper, still has the basis of innerly realized sacred wisdom, the equality of the focusing and focused exists.

Treatise says: Furthermore, there is a type of teacher who says there is only one consciousness, which transforms depending on different conditions and obtains different names. For example, mental karma is called body and speech karma.

Explanation says: Furthermore, there is a type of teacher who says there is only one consciousness, etc., which shows the differences in the views of the teachers. It means that there is a type of Bodhisattva who wants to explain that there is only one nature of consciousness, which obtains different names such as eye-consciousness to consciousness when it arises depending on the eye, etc. There are no other different types of consciousness here. This is like mental karma, like one intention.

在身處所。發動于身則名身業。在語處所發動于語則名語業。與意相應名為意業。意識亦爾。

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

釋曰。或謂若爾如是意識應無分別所依鈍故。如眼等識。夫能依者。皆順所依如染污意為雜染依。意識俱轉亦成雜染。為解此難說於一切所依轉等。一切所依者。謂眼等。所依轉時者。生起時。似種種相二影像轉者。謂似種種所取能取二影像轉。為釋此故次復說言。謂唯義等唯一意識。一分似義影像顯現。第二于義分別而生。是故無有無分別過。又一切處亦似所觸影像而轉者。謂于定中領納分別輕重等觸。而非散亂。隨順彼故。有色界中者。非於無色界。何以故。即此意識依止身故。如余色根依止於身者。如余眼等有色諸根依止身故。即於此身能作損益。意識亦爾。有色界中依止身故。即於此身領納分別。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。說一意識菩提薩埵。引教證言。若遠行等遊歷一切所識境故。名為遠行。為證此義復說獨行。無第二故。言無身者。無形質故。寐于窟

【現代漢語翻譯】現代漢語譯本：在身體所處的處所，從身體發動的就叫做身業。在語言所處的處所，從語言發動的就叫做語業。與意念相應的就叫做意業。意識也是如此。論曰：又在一切所依（指眼等根）運轉時，似乎有種種相狀的兩種影像在運轉，即唯有義的影像和分別的影像。而且在一切處所，也似乎有所觸的影像在運轉。在有（指有色身）中，就是因為這意識依止於身體的緣故，就像其餘的色根依止於身體一樣。釋曰：或者有人會說，如果這樣，那麼這意識應該沒有分別的所依，因為它是遲鈍的，就像眼等識一樣。凡是能依的，都順應所依，比如染污意是雜染的所依，意識與之共同運轉也會變成雜染。爲了解釋這個難點，所以說在一切所依運轉等。一切所依，指的是眼等根。所依運轉時，指的是生起時。似乎有種種相狀的兩種影像在運轉，指的是似乎有種種所取和能取的兩種影像在運轉。爲了解釋這個，接著又說，即唯有義等，唯一意識，一部分似乎是義的影像顯現，第二部分對於義進行分別而生起。因此沒有無分別的過失。而且在一切處所，也似乎有所觸的影像在運轉，指的是在禪定中領納分別輕重等觸，而不是在散亂狀態。因為意識隨順於所觸。在有中，而不是在無中。為什麼呢？就是因為這意識依止於身體的緣故，就像其餘的色根依止於身體一樣。比如其餘的眼等有色諸根依止於身體的緣故，就能對這個身體產生損益。意識也是如此，在有中依止於身體的緣故，就能對這個身體領納分別，產生損益。論曰：這裡有一首偈頌：若遠行獨行，無身寐于窟，調此難調心，我說真梵志。釋曰：說的是一意識菩薩。引用教證說，若遠行等，因為遊歷一切所識境的緣故，叫做遠行。爲了證明這個意義，又說獨行，因為沒有第二個的緣故。說無身，是因為沒有形質的緣故。寐于窟（窟：身體）。

【English Translation】 English version: When located in the place of the body, what arises from the body is called body karma. When located in the place of speech, what arises from speech is called speech karma. What corresponds with intention is called mind karma. Consciousness is also like this. The Treatise says: Furthermore, when all the bases (referring to the sense organs such as the eyes) are functioning, two kinds of images appear to be functioning with various characteristics, namely, the image of mere object and the image of discrimination. Moreover, in all places, it also appears that the image of what is touched is functioning. In the presence of ** (referring to the physical body), it is because this consciousness relies on the body, just as the other sense organs rely on the body. The Explanation says: Or someone might say, if that is the case, then this consciousness should not have a basis for discrimination, because it is dull, like the eye consciousness and other consciousnesses. Whatever relies on something else follows what it relies on. For example, defiled intention is the basis for defilement, and consciousness, when functioning together with it, also becomes defiled. To resolve this difficulty, it is said that when all the bases are functioning, etc. 'All the bases' refers to the sense organs such as the eyes. 'When the bases are functioning' refers to when they arise. 'Two kinds of images appear to be functioning with various characteristics' refers to the appearance of two kinds of images, those of what is apprehended and what apprehends. To explain this, it is further said that 'namely, the image of mere object, etc.' The one consciousness, one part of it, appears as the image of the object, and the second part arises by discriminating the object. Therefore, there is no fault of non-discrimination. Moreover, in all places, it also appears that the image of what is touched is functioning, referring to the reception and discrimination of touches such as lightness and heaviness in meditation, and not in a state of distraction. Because consciousness follows what is touched. 'In the presence of ,' and not in the absence of . Why? It is because this consciousness relies on the body, just as the other sense organs rely on the body. For example, the other sense organs such as the eyes rely on the body, and therefore can cause benefit or harm to this body. Consciousness is also like this; in the presence of **, it relies on the body, and therefore can receive, discriminate, and cause benefit or harm to this body. The Treatise says: Here is a verse: 'If wandering far, wandering alone, without a body, sleeping in a cave, taming this difficult-to-tame mind, I call him a true Brahmin.' The Explanation says: This speaks of the one consciousness Bodhisattva. Quoting the teaching, 'If wandering far, etc.,' it is called 'wandering far' because it travels through all the realms of what is known. To prove this meaning, it is also said 'wandering alone,' because there is no second. 'Without a body' is said because it has no form or substance. 'Sleeping in a cave' (cave: the body).

者。居在內故。言調此者。于如是心作自在故。難調心者性𢤱悷故。

論曰。又如經言。如是五根所行境界。意各能受意為彼依。

釋曰。復引第二聖教為證。如是五根所行境界。意各能受者。謂此五根所行境界。唯是意識一一各別能領受義。意為彼依者。由此增上彼生起故。

論曰。又如所說十二處中。說六識身皆名意處。

釋曰。復引第三聖教為證。說六識身皆名意處者。所謂宣說意識事故。

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。若處安立阿賴耶識識為義識者。義是因義。即是安立阿賴耶識。以為因識。餘一切識者。謂身等識。是其相識者。是所緣相是所行故。若意識識及所依止者。謂第六識及所依止。無間過去意及與染污意。此二能作生起雜染所依性故。是其見識者。能分別故。由彼相識是此見識生緣相故者。謂阿賴耶識所變異相。是二見識生緣相故。似義現時者。謂意見識似義現時。能作見識生依止事者。謂眼等識能與見識。作生依事。

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

【現代漢語翻譯】現代漢語譯本：

那個人住在內心深處，所以說調伏內心的人，能對這樣的心自在掌控。難以調伏內心的人，是因為他們天性頑劣。

論曰：又如經中所說，五根所行的境界，意識都能領受，意識是它們的所依。

釋曰：再次引用第二條聖教作為證明。『五根所行的境界，意識都能領受』，意思是說這五根所行的境界，只有意識才能一一分別地領受其意義。『意識是它們的所依』，是因為意識的增上力，這些境界才能生起。

論曰：又如經中所說的十二處中，說六識身都叫做意處。

釋曰：再次引用第三條聖教作為證明。『說六識身都叫做意處』，就是爲了說明意識的緣故。

論曰：如果安立阿賴耶識（Ālayavijñāna，儲存一切種子識）為義識（artha-vijñāna，對像識），那麼應該知道這裡其餘的一切識都是它的相識（nimitta-vijñāna，表象識）。如果意識識（manovijñāna，第六識）以及它所依止的意（manas，末那識，第七識）是它的見識（darśana-vijñāna，能見識），因為那些相識是這見識生起的因緣，在顯現為對像時，能作為見識生起的所依。這樣就安立了諸識，成就了唯識性。

釋曰：如果安立阿賴耶識為義識，『義』是『因』的意思，也就是安立阿賴耶識作為因識。『其餘的一切識』，指的是身識等，『是它的相識』，是所緣之相，是所行之處。『如果意識識以及它所依止的意』，指的是第六識以及它所依止的，無間斷的過去意以及染污意。這二者能作為生起雜染的所依之性，『是它的見識』，是因為它們能分別。『因為那些相識是這見識生起的因緣』，指的是阿賴耶識所變異的相，是兩種見識生起的因緣。『在顯現為對像時』，指的是意見識在顯現為對像時，『能作為見識生起的所依』，指的是眼識等能為見識提供生起的所依。

論曰：諸法在眼前分明地顯現，但並非真實存在。如何得知呢？如世尊（Śākyamuni，釋迦牟尼）所說：如果諸位菩薩

【English Translation】 English version:

That person dwells within, hence it is said that one who tames the mind has mastery over such a mind. Those whose minds are difficult to tame are so because of their stubborn and rebellious nature.

Treatise says: Moreover, as the scripture states, the objects of the five sense faculties are all received by the mind, and the mind is their support.

Explanation says: Again, the second holy teaching is cited as proof. 'The objects of the five sense faculties are all received by the mind' means that the objects of these five sense faculties are only individually and distinctly received by the consciousness. 'The mind is their support' means that they arise due to the increased power of the mind.

Treatise says: Moreover, as it is said in the twelve places, the six aggregates of consciousness are all called the mind-place.

Explanation says: Again, the third holy teaching is cited as proof. 'The six aggregates of consciousness are all called the mind-place' is to explain the reason for consciousness.

Treatise says: If, in a certain place, the Ālayavijñāna (storehouse consciousness) is established as the object-consciousness (artha-vijñāna), then it should be known that all other consciousnesses here are its appearance-consciousness (nimitta-vijñāna). If the mind-consciousness (manovijñāna, sixth consciousness) and its support, the mind (manas, seventh consciousness), are its perception-consciousness (darśana-vijñāna), it is because those appearance-consciousnesses are the conditions for the arising of this perception-consciousness, and when appearing as objects, they can serve as the support for the arising of the perception-consciousness. Thus, the establishment of the consciousnesses is called the nature of consciousness-only.

Explanation says: If the Ālayavijñāna is established as the object-consciousness, 'object' means 'cause,' that is, establishing the Ālayavijñāna as the cause-consciousness. 'All other consciousnesses' refers to body-consciousness, etc. 'Are its appearance-consciousnesses' means they are the aspects of what is cognized, the place where it acts. 'If the mind-consciousness and its support, the mind' refers to the sixth consciousness and its support, the uninterrupted past mind and the defiled mind. These two can serve as the nature of the support for the arising of defilements, 'are its perception-consciousnesses' because they can discriminate. 'Because those appearance-consciousnesses are the conditions for the arising of this perception-consciousness' refers to the aspects transformed by the Ālayavijñāna, which are the conditions for the arising of the two perception-consciousnesses. 'When appearing as objects' refers to the mind-consciousness appearing as objects, 'can serve as the support for the arising of the perception-consciousness' refers to the eye-consciousness, etc., being able to provide the support for the arising of the perception-consciousness.

Treatise says: Things appear clearly and distinctly before us, but they are not real. How can we know this? As the World-Honored One (Śākyamuni) said: If the Bodhisattvas

成就四法。能隨悟入一切唯識。都無有義。一者成就相違識相智。如餓鬼傍生及諸天人。同於一事見彼所識有差別故。二者成就無所緣識。現可得智。如過去未來夢影緣中有所得故。三者成就應離功用無顛倒智。如有義中能緣義識。應無顛倒不由功用。知真實故。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。復為成立無有境義。故引余教及余道理。謂諸菩薩成四法等。相違識相智者。更相違反故名相違。相違者識名相違識。生此識因說名為相。了知此相唯內心變外義不成。故無有義說名為智。如餓鬼傍生及諸天人等者。謂于餓鬼自業變異增上力故。所見江河皆悉充滿膿血等處。魚等傍生即見舍宅游從道路。天見種種寶莊嚴地。人見是處有清冷水波浪湍洄。若入虛空無邊處定。即於是處唯見虛空。一物實有為互相違。非一品類智生因性不應道理。云何於此一江河中。已有膿血屎尿充滿。持刀杖人兩岸防守。復有種種香潔舍宅。清凈街衢眾寶嚴地。清冷美水波浪湍洄。虛空定境。若許外

【現代漢語翻譯】現代漢語譯本成就四法，能夠隨之領悟一切唯識的道理，說明外境實際上並不存在。第一，成就相違識相智（對於相互矛盾的認識的理解）。例如，餓鬼、傍生（畜生）以及諸天人，對於同一事物，所見到的認識各有差別。第二，成就無所緣識（沒有所緣對象的認識）。現在可以獲得這樣的智慧，例如在過去、未來、夢境、影像等因緣中，有所得的認識。第三，成就應離功用無顛倒智（無需刻意努力就能獲得的、沒有顛倒的智慧）。如果認為存在能緣外境的認識，那麼這種認識應該無需刻意努力，就能如實知曉真實，不會產生顛倒。第四，成就三種勝智隨轉妙智（隨著三種殊勝智慧而轉變的微妙智慧）。哪三種呢？一是得到心自在的一切菩薩，得到靜慮（禪定）者，隨著勝解力（殊勝的理解力），各種外境顯現。二是得到奢摩他（止）修法觀者，才一作意（集中注意力）時，各種外境顯現。三是已經得到無分別智者，無分別智現在前時，一切外境都不顯現。由此所說的三種殊勝智慧，隨著轉變的微妙智慧，以及前面所說的三種因緣，說明外境不存在的道理得以成立。

解釋：爲了進一步成立沒有外境的道理，所以引用其他的教義和道理。也就是諸位菩薩成就四法等等。『相違識相智』，互相違反所以叫做『相違』。產生這種相違識的因叫做『相』。了知這種『相』只是內心變化，外境並不真實存在，所以說『無有義』，這叫做『智』。例如餓鬼、傍生以及諸天人等等，餓鬼因為自身業力的變異，所見到的江河都充滿膿血等污穢之物。魚等傍生則看到是房屋和可以遊動的道路。天人看到的是各種寶物裝飾的地面。人看到的是清澈的水流和波浪。如果進入虛空無邊處定，那麼就只能看到虛空。同一事物卻有互相矛盾的景象，如果不是同一品類的智慧產生的因，這是不合道理的。怎麼可能在同一條江河中，既有充滿膿血屎尿，又有手持刀杖的人在兩岸防守，又有各種香潔的房屋，清凈的街道，眾寶裝飾的地面，清澈美麗的水流，以及虛空的定境呢？如果承認外境存在

【English Translation】 English version Accomplishing four dharmas enables one to realize the principle of 'everything is only consciousness' (唯識, Weishi), indicating that external objects do not truly exist. First, accomplish the 'wisdom of contradictory cognitions' (相違識相智, xiangwei shixiang zhi). For example, pretas (餓鬼, egui, hungry ghosts), animals (傍生, bangsheng) and devas (諸天人, zhutianren, gods/heavenly beings) perceive the same thing differently based on their respective cognitions. Second, accomplish 'cognition without an object' (無所緣識, wusuoyuan shi). This wisdom can be attained, for example, in the context of past, future, dreams, and illusions, where cognitions arise. Third, accomplish 'non-inverted wisdom without effort' (應離功用無顛倒智, yingli gongyong wu diandao zhi). If one believes in the existence of cognition that apprehends external objects, then such cognition should be able to know the truth without effort and without being inverted. Fourth, accomplish the 'subtle wisdom that transforms along with the three superior wisdoms' (三種勝智隨轉妙智, sanzhong shengzhi suizhuan miaozhi). What are these three? First, all Bodhisattvas who have attained mastery of mind and those who have attained dhyana (靜慮, jinglv, meditative absorption), various objects appear according to the power of their superior understanding (勝解力, shengjie li). Second, those who have attained shamatha (奢摩他, shemotuo, calming meditation) and practice contemplation, various objects appear as soon as they focus their attention (作意, zuoyi). Third, those who have already attained non-discriminating wisdom (無分別智, wufenbie zhi), when non-discriminating wisdom is present, all objects do not appear. Therefore, the aforementioned three superior wisdoms, the subtle wisdom that transforms along with them, and the three causes mentioned earlier, establish the principle that objects do not exist.

Explanation: To further establish the principle that there are no external objects, other teachings and principles are cited. That is, Bodhisattvas accomplish the four dharmas, etc. 'Wisdom of contradictory cognitions' means that they contradict each other, hence the name 'contradictory'. The cause of this contradictory cognition is called 'characteristic' (相, xiang). Knowing that this 'characteristic' is only a transformation of the mind and that external objects do not truly exist, it is called 'without meaning' (無有義, wuyouyi), and this is called 'wisdom' (智, zhi). For example, pretas, animals, and devas, etc., pretas, due to the transformation of their own karma, see rivers filled with pus and blood. Animals such as fish see houses and roads to travel on. Devas see grounds adorned with various treasures. Humans see clear water and waves. If one enters the samadhi of the realm of infinite space (虛空無邊處定, xukong wubianchu ding), then one can only see empty space. The same thing has contradictory appearances. If it is not the cause of wisdom arising from the same category, it is unreasonable. How can it be that in the same river, there is both pus and blood, and people holding knives guarding the banks, and fragrant houses, clean streets, grounds adorned with treasures, clear and beautiful water, and the realm of empty space? If one admits that external objects exist,

物。都無實性。一切皆從內心變現。眾事皆成。如有頌言。

於一端嚴淫女身　　出家耽欲及餓狗　臭尸昌艷美飲食　　三種分別各不同

無所緣識現可得智等者。過去未來皆非實有。此與經部共許成就。夢境實無一切共了。諸三摩地所行影像已說非有。亦非憶持。水境等中面等影像都無所有。如前已說。此中無境而識得成。應離功用無顛倒智。本文雖顯而少助說。若有欲令如所得義即真實有。應不用功自然解脫。一切有情皆見實故。得心自在者。得心調順堪有所作。得靜慮者。謂諸聲聞及獨覺等。若已證得清凈靜慮心一境性。樂靜思慮名靜慮者。隨勝解力。諸義顯現者。謂隨增上意解勢力如所愿樂。欲令地等變成水等。皆悉顯現。得奢摩他者。謂已證得奢摩他定。滋潤相續令心寂靜。所言修者。空境相應。或四聖諦所緣相應。止觀雙運故名相應。與此相應故名為修法觀者。謂此後得觀契經等。正法妙慧才作意時。諸義顯現者。謂契經等正法教中。隨於一種無常等義。如如作意思惟剎那速滅等性。如是如是非一品類境界顯現。無分別智現在前時。一切諸義皆不顯現者。無分別智后當廣釋。義若實有此智應無。非有分別。無分別成。義若是實有。無分別智生不應不顯。現此智如實緣境義故。由此無間所說道

【現代漢語翻譯】現代漢語譯本事物本無實體，一切皆由內心變現，各種事情因此成就。正如頌文所說：

『對於一個端莊的身體，出家人貪戀情慾，還有飢餓的狗，腐臭的屍體，以及鮮艷美味的飲食，這三種事物在不同的人眼中各有不同的感受。』

『無所緣識』（沒有所緣對象的意識）顯現，可以獲得智慧等等。過去和未來都不是真實存在的，這一點與經部（佛教的一個學派）共同認可。夢境實際上並不存在，這是大家都明白的。各種三摩地（禪定）中所出現的影像，之前已經說過不是真實存在的，也不是記憶中的東西。水面或鏡子中顯現的面容等影像，實際上並不存在，正如之前所說。在這種情況下，沒有外境，意識也能產生，應該遠離人為的努力，獲得沒有顛倒的智慧。本文雖然已經很明顯，但還需要一些補充說明。如果有人想讓所認識到的事物都真實存在，那麼就不應該使用人為的努力，而應該自然解脫，因為一切有情眾生都認為它們是真實存在的。

『得心自在』（獲得心的自在）是指獲得調順的心，能夠勝任各種事情。『得靜慮』（獲得靜慮）是指那些聲聞（聽聞佛法而證悟者）和獨覺（獨自證悟者）等。如果已經證得了清凈的靜慮，心專注于單一的境界，喜歡安靜地思考，這樣的人被稱為『靜慮者』。憑藉殊勝的理解力，各種事物的意義就會顯現，也就是說，憑藉增上的意解力量，可以隨心所愿，想讓地變成水等等，都會顯現出來。

『得奢摩他』（獲得奢摩他）是指已經證得了奢摩他定（止禪），滋潤相續，使心寂靜。所說的『修』，是與空境相應，或者與四聖諦（苦、集、滅、道）所緣相應。止觀（止禪和觀禪）雙運，所以稱為『相應』。與此相應，所以稱為『修法』。『觀者』（觀禪者）是指在此之後，觀察契經（佛經）等。當以正法妙慧進行思考時，各種事物的意義就會顯現，也就是說，在契經等正法教義中，對於無常等任何一種意義，如果進行思考，例如思考事物剎那生滅的性質，那麼各種不同品類的境界就會顯現。

當無分別智（沒有分別的智慧）現在前時，一切事物的意義都不會顯現。關於無分別智，後面會詳細解釋。如果事物的意義是真實存在的，那麼這種智慧就不應該存在，因為沒有分別，智慧才能成就。如果事物的意義是真實存在的，那麼無分別智產生時，不應該不顯現事物的意義，因為這種智慧如實地緣取了事物的境界。因此，在無分別智之後所說的道理是……

【English Translation】 English version Things have no inherent existence; everything is a manifestation of the mind, and all events are thus accomplished. As a verse says:

'To a dignified body, a monk is attached to desire, and a hungry dog, a foul corpse, and delicious food—these three perceive differently.'

'Non-objective consciousness' (consciousness without an object) manifests, and wisdom, etc., can be attained. The past and future are not truly existent; this is jointly acknowledged with the Sautrantika school (a Buddhist school). Dream states are not real; everyone understands this. The images that appear in various Samadhis (meditative states) have already been said to be non-existent, nor are they memories. The images of faces, etc., in water or mirrors are actually non-existent, as previously stated. In this case, consciousness can arise without an external object; one should be free from artificial effort and attain non-inverted wisdom. Although this text is clear, some further explanation is needed. If someone wants everything they perceive to be truly existent, then they should not use artificial effort but should naturally liberate themselves, because all sentient beings believe them to be truly existent.

'Attaining mastery of the mind' means obtaining a tamed mind capable of accomplishing various tasks. 'Attaining Dhyana' refers to those such as Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently). If one has already attained pure Dhyana, with the mind focused on a single object, and enjoys quiet contemplation, such a person is called a 'Dhyana practitioner.' By the power of superior understanding, the meanings of various things will manifest; that is, by the power of increasing conceptual understanding, one can manifest whatever one desires, such as transforming earth into water.

'Attaining Shamatha' means having already attained Shamatha-samadhi (calm abiding meditation), nourishing the continuum and making the mind tranquil. The 'practice' mentioned is in accordance with emptiness, or in accordance with the objects of the Four Noble Truths (suffering, its origin, its cessation, and the path). The union of Shamatha and Vipassana (insight meditation) is called 'accordance.' Being in accordance with this is called 'practicing the Dharma.' 'The observer' refers to observing the Sutras (Buddhist scriptures), etc., after this. When contemplating with the wisdom of the true Dharma, the meanings of various things will manifest; that is, in the teachings of the Sutras, etc., regarding any meaning such as impermanence, if one contemplates, for example, the nature of things arising and ceasing in an instant, then various categories of phenomena will manifest.

When non-discriminating wisdom (wisdom without discrimination) is present, the meanings of all things will not manifest. Non-discriminating wisdom will be explained in detail later. If the meanings of things were truly existent, then this wisdom should not exist, because wisdom is accomplished without discrimination. If the meanings of things were truly existent, then when non-discriminating wisdom arises, it should not fail to manifest the meanings of things, because this wisdom truly apprehends the objects of things. Therefore, what is said after non-discriminating wisdom is...

理。及前所說三種因緣。諸義皆無道理成就。

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。生剎那后無有功能自然住故。名依他起。

釋曰。云何成依他起者。問所解法。何因緣故名依他起者。問所釋詞解不解品。由此雙關能了義故。餘二自性兩問亦爾。依此諸問兩兩酬答。從自熏習種子等者。謂從遍計所執名言熏習種生。依自種子他所生故。名依他起。此說彼體依他而生。生剎那后無有功能自然住者。此說彼體依他而住。由此二因名依他起。

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。謂依唯識依他起性。實無所有。似義顯現者。謂實無體但似其義相貌顯現。若體實無雲何名義。為避此難。是故說言似義顯現。謂由名言熏習種子。雖無實體而似有義相貌顯現。是故名義如幻像等。似有顯現。言顯現者。是明瞭義無而似有明瞭現前故名顯現。即此似義為彼自性。如自性受。無量行相者。種種我法境界影像。意識遍計者。謂即意識說名遍計

【現代漢語翻譯】現代漢語譯本：理。以及前面所說的三種因緣，所有義理都無法成立。

論曰：如果依他起自性實際上唯有識，那麼作為似義顯現的所依止，如何成立依他起？因為什麼因緣而稱為依他起？從自身熏習的種子所生，依賴他緣而生起，所以稱為依他起。在生起的那一剎那之後，沒有其他功能而自然存在，所以稱為依他起。

釋曰：『如何成立依他起』，是問所理解的法；『因為什麼因緣而稱為依他起』，是問所解釋的詞，爲了理解不理解品。由此雙重關聯能夠理解意義。其餘兩種自性的兩個問題也是這樣。依據這些問題，兩兩回答。『從自身熏習種子等』，是指從遍計所執的名言熏習種子而生。依賴自身種子和他緣所生，所以稱為依他起。這是說它的本體依賴他緣而生。『生起的那一剎那之後，沒有其他功能而自然存在』，這是說它的本體依賴他緣而住。由於這兩個原因，稱為依他起。

論曰：如果遍計所執自性依賴依他起，實際上什麼都沒有，只是相似於義的顯現。那麼如何成立遍計所執？因為什麼因緣而稱為遍計所執？無量行相的意識遍計，顛倒產生相狀，所以稱為遍計所執。自相實際上沒有，只有遍計所執可以獲得，所以稱為遍計所執。

釋曰：『依賴依他起』，是指依賴唯識的依他起性。『實際上什麼都沒有，只是相似於義的顯現』，是指實際上沒有實體，只是相似於義的相貌顯現。如果本體實際上沒有，那麼如何稱為義？爲了避免這個難題，所以說『相似於義的顯現』。是指由於名言熏習的種子，雖然沒有實體，但相似於有義的相貌顯現。所以稱為義，如同幻像等，相似於有而顯現。『顯現』，是明瞭的意思，沒有而相似於有，明瞭地在眼前呈現，所以稱為顯現。這個相似於義的，就是它的自性，如同自性領受。『無量行相』，是種種我法境界的影像。『意識遍計』，是指就是意識，稱為遍計。

【English Translation】 English version: Reason. And the aforementioned three conditions, all meanings cannot be established.

Treatise: If the dependent nature (paratantra-svabhava) is in reality only consciousness (vijnana), then how can the basis upon which the appearance of seeming objects depends be established as dependent nature? For what reason is it called dependent nature? It arises from seeds produced by its own habituation, and because it arises dependent on other conditions, it is called dependent nature. Because after the moment of arising, it has no function and naturally abides, it is called dependent nature.

Explanation: 'How is dependent nature established?' asks about the dharma being understood. 'For what reason is it called dependent nature?' asks about the term being explained, in order to understand the understandable and the ununderstandable. Because of this double connection, the meaning can be understood. The two questions about the other two natures are also like this. Based on these questions, answers are given in pairs. 'From seeds produced by its own habituation, etc.' means arising from seeds produced by the habituation of conceptual designations (prapancha). Because it arises dependent on its own seeds and other conditions, it is called dependent nature. This says that its essence arises dependent on others. 'After the moment of arising, it has no function and naturally abides' says that its essence abides dependent on others. Because of these two reasons, it is called dependent nature.

Treatise: If the thoroughly established nature (parikalpita-svabhava) depends on the dependent nature, and in reality there is nothing, only the appearance of seeming objects, then how can the thoroughly established nature be established? For what reason is it called thoroughly established nature? The consciousness (vijnana) that thoroughly conceptualizes with limitless aspects, producing inverted appearances, is called thoroughly established nature. Its own essence does not exist in reality, only the thoroughly established nature can be obtained, therefore it is called thoroughly established nature.

Explanation: 'Depends on the dependent nature' means depends on the dependent nature of consciousness-only (vijnapti-matra). 'In reality there is nothing, only the appearance of seeming objects' means that in reality there is no substance, only the appearance of seeming objects. If the substance does not exist in reality, then how can it be called an object? To avoid this difficulty, it is said 'the appearance of seeming objects'. It means that due to the seeds of habituation of conceptual designations, although there is no substance, it appears as if there is the appearance of an object. Therefore, it is called an object, like illusions, etc., appearing as if they exist. 'Appearance' means clarity, non-existent but appearing as if existent, clearly present before one, therefore it is called appearance. This seeming object is its own nature, like the reception of self-nature. 'Limitless aspects' are the images of various realms of self and dharma. 'Consciousness thoroughly conceptualizes' means that it is consciousness that is called thorough conceptualization.

。顛倒生相者。謂是亂識所取能取。義相生因故。名遍計所執者。謂即遍計所執義相。名為遍計所執自性。自相實無唯有遍計所執可得者。謂于實無我及法中。唯有遍計所執影像相貌可得。由此故名遍計所執。

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。由無變異性故名圓成實等者。應知此性。常無變故。又由清凈所緣性故。一切善法最勝性故。圓滿成就真實為性。

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。

【現代漢語翻譯】現代漢語譯本：『顛倒生相』指的是由虛妄分別識所取的主觀能取和客觀所取。因為這些虛妄分別識是產生各種意義和現象的原因，所以被稱為『遍計所執』（Parikalpita，虛妄分別）。所謂『遍計所執自性』，指的是遍計所執的意義和現象本身，被稱為『遍計所執自性』。這種自性實際上並不存在，只有遍計所執的影像可以被認知。也就是說，在實際上沒有『我』（ātman，靈魂）和『法』（dharma，事物）的情況下，只有遍計所執的影像和表象可以被認知。因此，它被稱為『遍計所執』。

論曰：如果『圓成實自性』（Pariniṣpanna，圓滿成就的真實自性）完全沒有遍計所執的現象，那麼如何成就圓成實？又是什麼因緣使得它被稱為『圓成實』？因為它具有『無變異性』，所以被稱為『圓成實』。又因為它具有清凈的所緣境，以及一切善法中最殊勝的性質，所以因其最殊勝的意義而被稱為『圓成實』。

釋曰：『由無變異性故名圓成實等者』，應該知道這種自性是恒常不變的。又因為它具有清凈的所緣境，以及一切善法中最殊勝的性質，所以圓滿成就真實為自性。

論曰：進一步說，有能進行遍計者，有所被遍計者，遍計所執的自性才能成立。那麼，這裡面什麼是能遍計者？什麼是被遍計者？什麼是遍計所執自性？應當知道，意識（vijñāna，了別作用）是能遍計者，因為它具有分別作用。為什麼這麼說呢？因為這種意識使用它自己的名言熏習作為種子，並且使用一切識的名言熏習作為種子。因此，意識具有無邊的行相，分別而轉動，普遍地對一切進行分別和計度，所以被稱為『遍計』。另外，『依他起自性』（Paratantra，依他而起的自性）被稱為所遍計。又如果通過某種現象使得依他起自性成為所遍計，那麼這種現象就被稱為遍計所執自性。『由此相者』，指的是如此這般的意義。進一步說，遍計是如何進行遍計度量的？緣于什麼境界？取什麼相貌？通過什麼執著？通過什麼產生語言？通過什麼進行言說？增益了什麼？它緣于『名』（nāma，名稱）作為境界，在依他起自性中取其相貌，通過『見』（dṛṣṭi，錯誤的見解）進行執著，通過『尋』（vitarka，粗略的思考）產生語言，通過『見聞』等四種言說而進行言說，在沒有意義的事物中增益為有意義的事物。通過這些，遍計才能進行遍計度量。

【English Translation】 English version: 『Inverted production of appearances』 refers to the subjective grasper and objective grasped taken by the deluded consciousness. Because these deluded consciousnesses are the cause of producing various meanings and phenomena, they are called 『Parikalpita』 (completely conceptualized). The so-called 『Parikalpita nature』 refers to the meaning and phenomena that are completely conceptualized themselves, and is called 『Parikalpita nature』. This nature does not actually exist; only the images of what is completely conceptualized can be cognized. That is, in the case where there is actually no 『ātman』 (self, soul) and 『dharma』 (things, phenomena), only the images and appearances of what is completely conceptualized can be cognized. Therefore, it is called 『Parikalpita』.

Treatise says: If the 『Pariniṣpanna』 (perfected nature) has no phenomena of Parikalpita at all, then how is Pariniṣpanna accomplished? And what is the cause and condition that makes it called 『Pariniṣpanna』? Because it has the 『nature of non-alteration』, it is called 『Pariniṣpanna』. Also, because it has a pure object of cognition and the most excellent nature of all good dharmas, it is called 『Pariniṣpanna』 because of its most excellent meaning.

Explanation says: 『Because it has the nature of non-alteration, it is called Pariniṣpanna, etc.』, it should be known that this nature is constant and unchanging. Also, because it has a pure object of cognition and the most excellent nature of all good dharmas, it is perfectly accomplished with reality as its nature.

Treatise says: Furthermore, there is one who performs complete conceptualization, and there is what is completely conceptualized, and then the nature of what is completely conceptualized can be established. So, which one here is the one who performs complete conceptualization? Which one is what is completely conceptualized? What is the nature of what is completely conceptualized? It should be known that consciousness (vijñāna) is the one who performs complete conceptualization because it has the function of discrimination. Why is this so? Because this consciousness uses the habituation of its own names and words as seeds, and uses the habituation of the names and words of all consciousnesses as seeds. Therefore, consciousness has boundless appearances, discriminating and moving, universally discriminating and measuring everything, so it is called 『Parikalpita』. In addition, 『Paratantra』 (other-dependent nature) is called what is completely conceptualized. Also, if the other-dependent nature becomes what is completely conceptualized through a certain phenomenon, then this phenomenon is called the nature of what is completely conceptualized. 『By this phenomenon』 refers to such and such a meaning. Furthermore, how does Parikalpita perform complete conceptualization? What realm does it rely on? What appearance does it take? Through what attachment? Through what does it produce language? Through what does it speak? What does it augment? It relies on 『name』 (nāma) as the realm, takes its appearance in the other-dependent nature, attaches through 『view』 (dṛṣṭi), produces language through 『vitarka』 (coarse thought), speaks through the four kinds of speech such as 『seeing and hearing』, and augments meaningless things into meaningful things. Through these, Parikalpita can perform complete conceptualization.

釋曰。複次有能遍計等者。為欲分別遍計所執故說此言。當知意識是能遍計有分別故者。由有顯示隨念分別所雜糅故。用自名言熏習為種子者。無始生死所有意識。戲論名言熏習種子。為此生因。及用一切識名言熏習為種子者。謂用無邊色等影識名言熏習種子為因。似彼生故。是故一切無邊行相分別而轉。又依他起自性名所遍計者。謂此一分眼等諸相是所計業。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者。謂由此品類緣相是名遍計所執自性。是如此義者。是如此品類緣相義。複次云何遍計能遍計度者。作問生起為欲宣說遍計所執自性差別。緣名為境者。謂色受等天與等名于義相應。起諸遍計。說異行相為識其名非無有名能于其義起諸分別。于依他起自性中取彼相貌者。是執自相義。由能取相說名為想。如其所想作是言說。或於依他起自性中取眼等相。由見執著者。由五品類推求行轉。起諸執著。取相貌已起執著故。是于相貌堅執著義。由見推求于義決定。起執著已欲為他說。由尋起語者。如契經說。由尋由伺而說語言。非無尋伺能說語言。由見聞等四種言說而起言說者。由見聞覺知四種言說而起言說。如緣似蛇繩等相貌。取盤曲等種種相貌。自執著已為覺悟他。說如是言。我已見蛇。我已見蛇。

【現代漢語翻譯】現代漢語譯本：解釋說：此外，還有能普遍計度的等等。爲了分別普遍計度所執著的，所以說這些話。應當知道意識是能普遍計度的，因為它有分別。因為它有顯示、隨念、分別所雜糅的緣故。用自己的名言熏習作為種子，指的是無始生死以來的所有意識，戲論名言熏習的種子，是此生的原因。以及用一切識的名言熏習作為種子，指的是用無邊的色等影像識的名言熏習種子作為原因，因為它像那些影像而生起。所以一切無邊的行相分別而運轉。又，依他起自性的名所普遍計度，指的是這一部分的眼等諸相是所計度的業。又，如果由此相令依他起自性成為所普遍計度的，這其中名為普遍計度所執自性，指的是由此品類的緣相名為普遍計度所執自性。是如此意義，指的是如此品類的緣相意義。此外，云何普遍計度能普遍計度呢？這是作問生起，爲了宣說普遍計度所執自性的差別。緣名為境，指的是色、受等，天與等名與義相應，生起各種普遍計度。說不同的行相是爲了認識它的名稱，如果無有名稱，就不能對它的意義生起各種分別。在依他起自性中取彼相貌，是執著自相的意義。由於能取相，所以說名為想。如他所想的，就作這樣的言說。或者在依他起自性中取眼等相，由於見而執著者，由於五品類推求行轉，生起各種執著。取相貌後生起執著的緣故，這是對於相貌堅固執著的意義。由於見推求而對於意義決定。生起執著后想要為他人說，由於尋而起語。如契經所說，由於尋、由於伺而說語言，沒有尋伺就不能說語言。由於見聞等四種言說而起言說，指的是由於見、聞、覺、知四種言說而起言說。如緣似蛇的繩子等相貌，取盤曲等種種相貌，自己執著后爲了覺悟他人，說這樣的話：『我已經看見蛇了。』『我已經看見蛇了。』

【English Translation】 English version: The explanation says: Furthermore, there are those who can universally calculate, etc. These words are spoken to distinguish what is universally calculated and grasped. It should be known that consciousness is capable of universal calculation because it has discrimination. It is because it has display, recollection, and discrimination mixed together. Using the熏習(xunxi) [habitual energy imprints] of one's own terms as seeds refers to all consciousness from beginningless生死(samsara) [birth and death]. The seeds of the habitual energy imprints of playful words are the cause of this life. And using the habitual energy imprints of all consciousness as seeds refers to using the habitual energy imprints of the boundless 色(rupa) [form] etc. shadow consciousness as the cause, because it arises like those shadows. Therefore, all boundless aspect discriminations revolve. Furthermore, what is universally calculated by the name of the 依他起(paratantra) [other-dependent] nature refers to this part of the eye etc. aspects being the karma that is calculated. Furthermore, if this aspect causes the 依他起(paratantra) [other-dependent] nature to become what is universally calculated, then this is called the 遍計所執(parikalpita) [completely conceptualized] nature, referring to the fact that the condition aspect of this category is called the 遍計所執(parikalpita) [completely conceptualized] nature. 'It is such a meaning' refers to the meaning of such a category of condition aspects. Furthermore, how does universal calculation universally calculate? This is a question that arises in order to explain the differences in the 遍計所執(parikalpita) [completely conceptualized] nature. 'Condition is called object' refers to 色(rupa) [form], 受(vedana) [feeling], etc., and names like '天與(tianyu)' [given by heaven] corresponding to the meaning, giving rise to various universal calculations. Saying different aspects is in order to recognize its name; if there is no name, one cannot give rise to various discriminations about its meaning. Taking that appearance in the 依他起(paratantra) [other-dependent] nature is the meaning of grasping the self-aspect. Because one can grasp the aspect, it is called 想(samjna) [perception]. As he imagines, he makes such statements. Or, in the 依他起(paratantra) [other-dependent] nature, he takes the aspects of the eye etc. Because of seeing, he grasps. Because of the five categories of seeking and revolving, he gives rise to various attachments. Because he grasps the appearance and then gives rise to attachment, this is the meaning of firmly attaching to the appearance. Because of seeing and seeking, he decides on the meaning. After giving rise to attachment, he wants to tell others, and because of seeking, he speaks. As the sutras say, one speaks because of seeking and investigation; without seeking and investigation, one cannot speak. Speaking arises from the four kinds of speech, such as seeing and hearing, referring to the fact that speaking arises from the four kinds of speech: seeing, hearing,覺(vijnana) [sensing], and 知(jnana) [knowing]. For example, based on the appearance of a rope etc. that resembles a snake, one takes various appearances such as coiling, and after grasping it himself, in order to awaken others, he says such words: 'I have seen a snake.' 'I have seen a snake.'

此亦如是。他聞是已復更增益。謂為實有。

論曰。複次此三自性為異為不異。應言非異非不異。謂依他起自性。由異門故成依他起。即此自性由異門故成遍計所執。即此自性由異門故成圓成實。由何異門此依他起成依他起。依他熏習種子起故。由何異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。非異者。謂依他起性。與遍計所執有非有故。有望于有。可得言異。非望非有兔角等無。非不異者。有與非有不成一故依他起性與圓成實亦復如是。性不清凈性清凈故。今復依止異門意趣。此三自性或成一性。或成異性。由是遍計所緣相故。又是遍計所遍計故者。由依他起。是我色等遍計所執所依止故。又依他起。是我色等。意識遍計。所遍計故。由此意趣假說依他起。為遍計所執。如所遍計畢竟不如是有故者。于依他起如所顯現。畢竟無故。如是即說三種自性不全成異。亦非不異。觀待別故。若時觀待熏習種子所生義邊成依他起。不即由此成餘二性。若時觀待遍計所緣成遍計執。不即由此成餘二性。若時觀待遍計所執畢竟無邊。成圓成實。不即由此成餘二性。

論曰。此三自性各有幾種。謂依他起略有二種。一者依他。

【現代漢語翻譯】現代漢語譯本：也是這樣。他聽到這些后，反而更加增益，認為這些是真實存在的。

論曰：再者，這三種自性是相異還是不相異呢？應該說非異非不異。所謂的依他起自性，由於不同的方面而成為依他起。即是這個自性，由於不同的方面而成為遍計所執（Parikalpita）。即是這個自性，由於不同的方面而成為圓成實（Parinispanna）。由於什麼不同的方面，這個依他起成為依他起呢？由於依賴熏習的種子而生起。由於什麼不同的方面，這個自性成為遍計所執呢？由於是遍計所緣的相。又是遍計所遍計的緣故。由於什麼不同的方面，這個自性成為圓成實呢？因為所遍計的，畢竟不如實存在。

釋曰：非異，是指依他起性，與遍計所執有有和非有。有望于有，可以說異。非望非有，如兔角等不存在。非不異，是指有與非有不能成為一體。依他起性與圓成實也是這樣，一個是不清凈的自性，一個是清凈的自性。現在再次依據不同的方面和意趣，這三種自性或者成為一種自性，或者成為不同的自性。由於是遍計所緣的相，又是遍計所遍計的緣故。由於依他起，是我（Atman）、色（Rupa）等遍計所執所依賴的。又依他起，是我、色等，意識遍計，所遍計的緣故。由此意趣假說依他起，為遍計所執。如所遍計畢竟不如是有故，對於依他起，如所顯現的，畢竟沒有。這樣就說三種自性不完全是相異的，也不是不異的，是觀待不同的緣故。如果觀待熏習種子所生的意義方面，成為依他起，不因此就成為其餘二性。如果觀待遍計所緣，成為遍計執，不因此就成為其餘二性。如果觀待遍計所執畢竟沒有的方面，成為圓成實，不因此就成為其餘二性。

論曰：這三種自性各有幾種？所謂的依他起，略有二種。一是依他。

【English Translation】 English version: It is also like this. After hearing this, he further increases it, considering it to be real.

Treatise says: Furthermore, are these three natures different or not different? It should be said that they are neither different nor not different. The so-called dependent arising (Paratantra) nature, due to different aspects, becomes dependent arising. That is, this nature, due to different aspects, becomes the completely conceptualized (Parikalpita). That is, this nature, due to different aspects, becomes the perfectly accomplished (Parinispanna). Due to what different aspects does this dependent arising become dependent arising? Because it arises depending on the seeds of habituation. Due to what different aspects does this nature become the completely conceptualized? Because it is the object of complete conceptualization. And also because it is what is completely conceptualized. Due to what different aspects does this nature become the perfectly accomplished? Because what is completely conceptualized is ultimately not as it is.

Explanation says: 'Not different' means that the dependent arising nature has both existence and non-existence in relation to the completely conceptualized. With regard to existence, it can be said to be different. With regard to non-existence, such as rabbit horns, it is non-existent. 'Not not different' means that existence and non-existence cannot become one. The dependent arising nature is also like this with the perfectly accomplished, one is an impure nature, and the other is a pure nature. Now, relying again on different aspects and intentions, these three natures either become one nature or become different natures. Because it is the object of complete conceptualization, and also because it is what is completely conceptualized. Because the dependent arising is what the completely conceptualized, such as 'I' (Atman), 'form' (Rupa), etc., relies on. Also, the dependent arising is what the consciousness completely conceptualizes, such as 'I', 'form', etc. Due to this intention, it is falsely said that the dependent arising is the completely conceptualized. 'Because what is completely conceptualized is ultimately not as it is,' with regard to the dependent arising, what is manifested is ultimately not there. Thus, it is said that the three natures are not completely different, nor are they not different, because they are viewed differently. If one views the meaning aspect produced by the seeds of habituation, it becomes dependent arising, and it does not thereby become the other two natures. If one views the object of complete conceptualization, it becomes the completely conceptualized, and it does not thereby become the other two natures. If one views the aspect of the complete absence of the completely conceptualized, it becomes the perfectly accomplished, and it does not thereby become the other two natures.

Treatise says: How many kinds are there of each of these three natures? The so-called dependent arising has roughly two kinds. The first is dependent.

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。依他熏習種子而生起故者。由托因緣而得生故名依他起。依他雜染清凈性不成故者。由分別時成雜染性。無分別時成清凈性。依二分故名依他起。自性遍計者。謂總執取眼等有法事體。差別遍計者。謂別執取。常無常等義別法義。自性圓成實者。謂有垢真如。清凈圓成實者。謂離垢真如。

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。

釋曰。善名言者。謂自意趣在語前行。領解具足故名有覺。與此相違說名無覺。

論曰。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。依名遍計名自性者。謂如生在椰子洲人。聞說牛聲不了其義。數數分別如是牛聲。依義遍計義。自性者。

【現代漢語翻譯】現代漢語譯本：依他起性（Paratantra-svabhava）：由於熏習種子而生起。二者，依他起性的雜染和清凈的自性不能獨立成立。由於這兩種原因，依他起性是獨立的，所以稱為依他起性。遍計所執性（Parikalpita-svabhava）也有兩種：一是自性遍計執，二是差別遍計執。因此，稱為遍計所執性。圓成實性（Parinispanna-svabhava）也有兩種：一是自性圓成實，二是清凈圓成實。因此，成就了圓成實性。

解釋：『依他熏習種子而生起故』，意思是由於依賴因緣才能產生，所以稱為依他起性。『依他雜染清凈性不成故』，意思是分別時成為雜染性，無分別時成為清凈性，依賴於兩種狀態，所以稱為依他起性。『自性遍計』，是指總體執取眼等有法的事物體性。『差別遍計』，是指分別執取常、無常等意義不同的法義。『自性圓成實』，是指有垢的真如。『清凈圓成實』，是指離垢的真如。

論：此外，遍計所執有四種：一是自性遍計，二是差別遍計，三是有覺遍計，四是無覺遍計。有覺遍計是指善的名言，無覺遍計是指不善的名言。

解釋：善名言是指意圖在語言之前先行，並且完全理解，所以稱為有覺。與此相反的稱為無覺。

論：如此，遍計所執又有五種：一是依名遍計義自性，即認為某個名稱具有某種意義。二是依義遍計名自性，即認為某個意義具有某種名稱。三是依名遍計名自性，即遍計度未了解的名稱。四是依義遍計義自性，即遍計度未了解的名義。五是依二遍計二自性，即遍計度這個名稱和這個意義具有這樣的體性。

解釋：『依名遍計名自性』，比如生在椰子洲的人，聽到牛的聲音卻不瞭解它的意義，只是不斷地分別這個牛的聲音。『依義遍計義自性』，

【English Translation】 English version: Paratantra-svabhava (dependent nature): It arises from the熏習 (xunxi, perfuming) of seeds. Secondly, the defiled and pure nature of Paratantra-svabhava cannot be established independently. Due to these two reasons, Paratantra-svabhava is independent, hence it is called Paratantra-svabhava. Parikalpita-svabhava (completely conceptualized nature) also has two types: one is the self-nature completely conceptualized, and the other is the difference completely conceptualized. Therefore, it is called Parikalpita-svabhava. Parinispanna-svabhava (perfected nature) also has two types: one is the self-nature perfectly accomplished, and the other is the pure perfectly accomplished. Therefore, the Parinispanna-svabhava is accomplished.

Explanation: 'It arises from the xunxi of seeds' means that it arises depending on conditions, hence it is called Paratantra-svabhava. 'The defiled and pure nature of Paratantra-svabhava cannot be established' means that it becomes defiled when there is discrimination, and it becomes pure when there is no discrimination. It depends on two states, hence it is called Paratantra-svabhava. 'Self-nature completely conceptualized' refers to the overall grasping of the substance of dharmas such as the eye. 'Difference completely conceptualized' refers to the separate grasping of the meanings of dharmas that are different, such as permanence and impermanence. 'Self-nature perfectly accomplished' refers to the 真如 (tathata, suchness) with defilements. 'Pure perfectly accomplished' refers to the tathata without defilements.

Treatise: Furthermore, Parikalpita-svabhava has four types: one is self-nature completely conceptualized, the second is difference completely conceptualized, the third is conceptualization with awareness, and the fourth is conceptualization without awareness. Conceptualization with awareness refers to wholesome 名言 (mingyan, verbal expression), and conceptualization without awareness refers to unwholesome verbal expression.

Explanation: Wholesome verbal expression refers to the intention preceding the language, and complete understanding, hence it is called 'with awareness'. The opposite of this is called 'without awareness'.

Treatise: Thus, Parikalpita-svabhava has five types: first, relying on name to completely conceptualize the self-nature of meaning, that is, thinking that a certain name has a certain meaning. Second, relying on meaning to completely conceptualize the self-nature of name, that is, thinking that a certain meaning has a certain name. Third, relying on name to completely conceptualize the self-nature of name, that is, completely conceptualizing a name whose meaning is not understood. Fourth, relying on meaning to completely conceptualize the self-nature of meaning, that is, completely conceptualizing a name and meaning that are not understood. Fifth, relying on both to completely conceptualize both self-natures, that is, completely conceptualizing that this name and this meaning have such a nature.

Explanation: 'Relying on name to completely conceptualize the self-nature of name' is like a person born in Coconut Island who hears the sound of a cow but does not understand its meaning, and only continuously distinguishes this sound of a cow. 'Relying on meaning to completely conceptualize the self-nature of meaning',

謂曾未習想與有想。更互相應欻見牛身。數數分別如是牛義。依二遍計二自性者。謂依假立能詮所詮分別二種。

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。

釋曰。根本分別者。謂阿賴耶識。是余分別根本自性。亦是分別故名根本分別。緣相分別者。謂分別色等有如是緣相。顯相分別者。謂眼識等並所依識。顯現似彼所緣相故。緣相變異分別者。謂似色等影識變異所起分別。老等變異者。謂色等識似老等相起諸變異。何以故。外內色等皆有老等轉變相故。等者等取病死變異。樂受等變異者。由樂受故身相變異。如說樂者。面目端嚴。等者等取苦及不苦不樂受。貪等變異者。謂由貪等身相變異。等者等取瞋癡忿等。如說忿等惡形色

【現代漢語翻譯】現代漢語譯本問：如果（修行者）未曾修習『想』（Saṃjñā，認知）與『有想』（Saṃjñin，有認知者），如何能通過相互作用而突然見到牛的身影？又如何能反覆分辨，從而理解牛的意義？依據二遍計（Parikalpita，遍計所執性）和二自性（Svabhāva，自性）是什麼意思？答：這裡所說的『依據假立』，是指能詮（abhidhāna，能表達者）和所詮（abhidheya，所表達者）這兩種分別。

論曰：此外，總括一切分別，略有十種：一、根本分別，即阿賴耶識（Ālaya-vijñāna，藏識）；二、緣相分別，即色等識（Rūpa-vijñāna，對色等的認知）；三、顯相分別，即眼識等以及所依識（āśraya-vijñāna，所依止的識）；四、緣相變異分別，即衰老等變異，樂受等變異，貪等變異，逼害、時節代謝等變異，捺落迦（Naraka，地獄）等諸趣變異，以及欲界（Kāmadhātu，欲界）等諸界變異；五、顯相變異分別，即如前所說的變異，所有變異；六、他引分別，即聽聞非正法類以及聽聞正法類所產生的分別；七、不如理分別，即諸外道聽聞非正法類所產生的分別；八、如理分別，即正法中聽聞正法類所產生的分別；九、執著分別，即不如理作意類，以薩迦耶見（Satkāya-dṛṣṭi，有身見）為根本，與六十二見趣相應的分別；十、散動分別，即諸菩薩的十種分別。

釋曰：根本分別，是指阿賴耶識，它是其餘分別的根本自性，本身也是一種分別，所以稱為根本分別。緣相分別，是指分別色等具有這樣的緣相。顯相分別，是指眼識等以及所依識，因為它們顯現出類似於所緣之相。緣相變異分別，是指類似於色等影像的識變異所產生的分別。衰老等變異，是指色等識類似於衰老等相而產生的各種變異。為什麼這樣說呢？因為內外色等都具有衰老等轉變之相。『等』字包括疾病、死亡等變異。樂受等變異，是指由於樂受而導致的身相變異，如經中所說，快樂的人，面容端正美麗。『等』字包括苦受以及不苦不樂受。貪等變異，是指由於貪等而導致的身相變異。『等』字包括嗔、癡、忿等，如經中所說，忿怒等會使人面容醜陋。

【English Translation】 English version Question: If one has not practiced 'Saṃjñā' (perception) and 'Saṃjñin' (perceiver), how can one suddenly see the form of a cow through mutual interaction? And how can one repeatedly distinguish and understand the meaning of 'cow' in this way? What does it mean to rely on the two Parikalpita (imagined natures) and the two Svabhāva (own-natures)? Answer: 'Relying on the falsely established' refers to the two kinds of distinctions: the abhidhāna (expresser) and the abhidheya (expressed).

Treatise: Furthermore, to summarize all distinctions, there are roughly ten types: 1. Fundamental distinction, which is the Ālaya-vijñāna (store consciousness); 2. Conditioned-aspect distinction, which is the Rūpa-vijñāna (consciousness of form), etc.; 3. Manifested-aspect distinction, which is the eye-consciousness, etc., along with the āśraya-vijñāna (basis consciousness); 4. Conditioned-aspect variation distinction, which is the variation of aging, etc., the variation of pleasant feelings, etc., the variation of greed, etc., the variation of oppression, seasonal changes, etc., the variation of the various destinies such as Naraka (hell), etc., and the variation of the various realms such as the Kāmadhātu (desire realm), etc.; 5. Manifested-aspect variation distinction, which is the variation as previously mentioned, all variations; 6. Other-induced distinction, which is the distinction arising from hearing non-Dharma and hearing Dharma; 7. Irrational distinction, which is the distinction arising from the heretics hearing non-Dharma; 8. Rational distinction, which is the distinction arising from hearing Dharma within the Dharma; 9. Attachment distinction, which is the type of irrational attention, with Satkāya-dṛṣṭi (view of self) as the root, and the distinction corresponding to the sixty-two views; 10. Distracted distinction, which is the ten kinds of distinctions of the Bodhisattvas.

Explanation: Fundamental distinction refers to the Ālaya-vijñāna, which is the fundamental own-nature of other distinctions and is itself a distinction, hence it is called fundamental distinction. Conditioned-aspect distinction refers to distinguishing that form, etc., has such conditioned aspects. Manifested-aspect distinction refers to the eye-consciousness, etc., along with the basis consciousness, because they manifest aspects similar to their objects. Conditioned-aspect variation distinction refers to the distinction arising from the variation of consciousness that resembles the images of form, etc. Variation of aging, etc., refers to the various variations arising from the consciousness of form, etc., resembling the aspects of aging, etc. Why is this so? Because both internal and external forms have the aspects of transformation such as aging, etc. 'Etc.' includes variations of sickness, death, etc. Variation of pleasant feelings, etc., refers to the variation of bodily appearance due to pleasant feelings, as it is said that a happy person has a beautiful and upright face. 'Etc.' includes painful and neutral feelings. Variation of greed, etc., refers to the variation of bodily appearance due to greed, etc. 'Etc.' includes anger, ignorance, resentment, etc., as it is said that anger, etc., makes one's face ugly.

等。逼害時節代謝等變異者。謂殺縛等令身相等生起變異。時節代謝亦令內外身樹色等。形相改變。如說寒等所逼切時。身等變異。捺落迦等諸趣變異者。等即等取一切惡趣。彼處色等變異共了。及欲界等諸界變異者。等取色界無色界中。無似色等影像識故。于諸天中及靜慮中。亦有有情及器色等種種變異。如末尼珠威神力故。種種凈妙光色變異。顯相變異分別者。謂由眼等所依根故。令似色等影像顯現。眼識等識種種變異。即於此中起諸分別。即如前說老等變異。隨其所應而起變異。何以故。如說眼等根有利鈍識明昧故。如無表色所依變異彼亦變異。由樂受等變異亦爾。如說樂者。心安定故。如說苦者心散動故。貪等逼害時節代謝變異亦爾。捺落迦等及欲界等。依身變異識亦變異如應當知。無色界中亦有受等所作變異。諸識分別他引分別者。謂善惡友親近所起。及與聽聞正非正法為因分別。即是外道迦比羅等。及正法中諸騷揭多所有分別。名不如理如理分別。如是二種隨其所應。能生邪見正見相應二種分別。薩迦耶見為因所起六十二見相應分別。即梵網經中前際后際中際分別。謂我過去為曾有耶。如是等分別名執著分別。言見趣者。是品類義。散動分別者。散亂擾動故名散動。此即分別。是故說名散動分別。此即擾

【現代漢語翻譯】現代漢語譯本：等等。逼迫損害的時節代謝等變異。所謂殺害捆綁等，使身體等生起變異。時節代謝也使內外身體、樹木顏色等形相改變。如說寒冷等所逼迫時，身體等變異。捺落迦（地獄）等諸趣變異，『等』字包括一切惡趣。那些地方的顏色等變異是共同的。以及欲界等諸界變異，『等』字包括無界，因為那裡沒有類似顏色的影像識。在諸天中以及靜慮中，也有有情和器物顏色等種種變異，就像末尼珠（如意寶珠）因威神力而有種種清凈美妙的光色變異。顯相變異的分別，是指由於眼等所依之根，使類似顏色的影像顯現。眼識等識的種種變異，就在這裡產生各種分別。就像前面所說的衰老等變異，隨著情況而產生變異。為什麼呢？如說眼等根有利有鈍，識有明有昧。如無表色所依的變異，它也隨之變異。由於樂受等的變異也是如此。如說快樂的人，心安定；如說痛苦的人，心散動。貪婪等逼迫損害，時節代謝的變異也是如此。捺落迦等以及欲界等，依身變異，識也隨之變異，應當如實了知。在無界中也有感受等所作的變異。諸識分別他引分別，是指善友惡友親近所引起的，以及聽聞正法或非法為因的分別。也就是外道迦比羅（數論派創始人）等，以及正法中所有騷揭多（佛陀）的分別，稱為不如理如理分別。這兩種分別隨著情況，能生起邪見或正見相應的兩種分別。以薩迦耶見（有身見）為因所起的六十二見相應的分別，就是梵網經中所說的前際、后際、中際分別。例如『我過去曾經存在嗎？』這樣的分別稱為執著分別。『見趣』是指品類的意思。散動分別，因為散亂擾動所以稱為散動。這就是分別，所以稱為散動分別。這就是擾亂。

【English Translation】 English version: Et cetera. Variations such as seasonal metabolic changes during times of persecution. 'Killing and binding' cause variations in the body, etc. Seasonal metabolic changes also alter the appearance of internal and external bodies, tree colors, etc. As it is said, when oppressed by cold, etc., the body, etc., undergoes variations. Variations in the destinies such as Naraka (hells), the 'et cetera' includes all evil destinies. The variations in color, etc., in those places are shared. And variations in the realms such as the desire realm, the 'et cetera' includes the formless realm, because there are no image-consciousness resembling color, etc., there. Among the heavens and in meditative states, there are also various variations in sentient beings and object-colors, etc., just as the Mani jewel (wish-fulfilling jewel) has various pure and wonderful light-color variations due to its divine power. The differentiation of manifest appearance variations refers to the manifestation of images resembling color, etc., due to the supporting roots such as the eyes. The various variations of eye-consciousness, etc., give rise to various discriminations. Just as the variations of aging, etc., mentioned earlier, variations arise according to the circumstances. Why? As it is said, the roots such as the eyes have sharpness and dullness, and consciousness has clarity and dimness. As the variations of the support of non-revealing form, it also varies accordingly. The same is true for variations due to pleasant feelings, etc. As it is said, those who are happy have a stable mind; those who are suffering have a scattered mind. The variations of persecution by greed, etc., and seasonal metabolic changes are also the same. In Naraka, etc., and the desire realm, etc., as the body varies, consciousness also varies accordingly, as it should be known. In the formless realm, there are also variations caused by feelings, etc. The discriminations of consciousness, discriminations induced by others, refer to those arising from association with good or bad friends, and discriminations caused by hearing the correct or incorrect Dharma. That is, the discriminations of the heretic Kapila (founder of the Samkhya school), etc., and all the discriminations of the Shakyas (Buddhas) in the correct Dharma, are called irrational and rational discriminations. These two types of discriminations, according to the circumstances, can give rise to two types of discriminations corresponding to wrong views or right views. The discriminations corresponding to the sixty-two views arising from the cause of Satkayadrishti (view of self), are the discriminations of the past, future, and present mentioned in the Brahma-jala Sutra. For example, 'Did I exist in the past?' Such discriminations are called clinging discriminations. 'View-group' refers to the meaning of category. Scattered discriminations are called scattered because they are scattered and disturbed. This is discrimination, therefore it is called scattered discrimination. This is disturbance.

亂無分別智。何以故。由此擾亂般若波羅蜜多故。無分別智即是般若波羅蜜多。謂諸菩薩十種分別者。謂諸菩薩能發語言他引而轉。不稱真理十種分別。何以故。證會真理若正現前不可說故。

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。於一切般若波羅蜜多中。具說如是十種散動對治。且如說言。世尊。云何菩薩應行般若波羅蜜多。舍利子。是菩薩實有菩薩。不見有菩薩。何以故。色自性空不由空故。色空非色。色不離空。色即是空。空即是色。何以故。舍利子。此但有名。謂之為色。此自性無生無滅無染無凈。假立客名。別別於法而起分別。假立客名隨起言說。如如言說如是如是。生起執著。如是一切菩薩不見。由不見故不生執著。如說於色乃至於識當知亦爾。此中為對治無相散動故。彼經說言實有菩薩等。謂實有空為菩薩體。為對治有相散動故。即彼經言不見有菩薩等。謂遍計所執自性永無有故。為對治增益散動故。即彼經言色自性空等。謂即遍計所執自性永無有故。為對治損減散動故。

【現代漢語翻譯】現代漢語譯本亂無分別智（沒有分別的智慧）。為什麼呢？因為這樣會擾亂般若波羅蜜多（到達智慧彼岸的方法）的緣故。無分別智就是般若波羅蜜多。這裡所說的菩薩的十種分別是指：菩薩能夠發出語言，被他人引導而轉變，不符合真理的十種分別。為什麼呢？因為證悟真理時，如果真理真正顯現，是不可言說的。

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。爲了對治這十種散動，一切般若波羅蜜多中都說無分別智。像這樣，所要對治的和能對治的都應該知道，完整地包含了般若波羅蜜多的意義。

釋曰：在一切般若波羅蜜多中，完整地講述了這十種散動的對治方法。例如，經中說：『世尊，菩薩應該如何行般若波羅蜜多？』舍利子（佛陀的弟子），這位菩薩實際上存在，但卻看不到菩薩的存在。為什麼呢？因為色的自性是空，不是因為空才空。色與空不是相互獨立的。色不離空，空不離色。色就是空，空就是色。為什麼呢？舍利子，這只是一個名稱，叫做色。這個自性沒有生滅，沒有染污，沒有清凈，只是假立的客名。分別地對法生起分別，假立客名，隨著生起言說。隨著言說，就生起執著。像這樣，一切菩薩都看不到，因為看不到，所以不生起執著。』就像說色一樣，乃至於識（五蘊之一）也應當知道是這樣。這裡爲了對治無相散動，所以經中說『實有菩薩』等，意思是說，實際上有空作為菩薩的本體。爲了對治有相散動，所以經中說『不見有菩薩』等，意思是說，遍計所執自性（虛妄分別的自性）永遠不存在。爲了對治增益散動，所以經中說『色自性空』等，意思是說，遍計所執自性永遠不存在。爲了對治損減散動，所以...

【English Translation】 English version 'Absence of Differentiating Wisdom'. Why? Because it disturbs Prajna Paramita (Perfection of Wisdom). Absence of Differentiating Wisdom is Prajna Paramita. The ten kinds of differentiations of Bodhisattvas refer to: Bodhisattvas who can utter language, be led and transformed by others, and the ten kinds of differentiations that do not conform to the truth. Why? Because when realizing the truth, if the truth truly manifests, it is inexpressible.

Treatise says: 1. Non-characteristic distraction; 2. Characteristic distraction; 3. Augmenting distraction; 4. Diminishing distraction; 5. Oneness distraction; 6. Difference distraction; 7. Self-nature distraction; 8. Distinction distraction; 9. Distraction by taking meaning from name; 10. Distraction by taking name from meaning. To counteract these ten kinds of distractions, the Absence of Differentiating Wisdom is taught in all Prajna Paramita. Thus, what is to be treated and what can treat should be known, fully encompassing the meaning of Prajna Paramita.

Explanation says: In all Prajna Paramita, the methods to counteract these ten kinds of distractions are fully explained. For example, it is said in the sutra: 'World Honored One, how should a Bodhisattva practice Prajna Paramita?' Shariputra (Buddha's disciple), this Bodhisattva actually exists, but one does not see the existence of a Bodhisattva. Why? Because the self-nature of form is emptiness, not empty because of emptiness. Form and emptiness are not independent of each other. Form is not apart from emptiness, and emptiness is not apart from form. Form is emptiness, and emptiness is form. Why? Shariputra, this is just a name, called form. This self-nature has no birth, no death, no defilement, no purity, it is just a provisional name. Discriminatingly arising differentiations towards dharmas, provisionally establishing names, following the arising of speech. Following the speech, attachments arise. Like this, all Bodhisattvas do not see, because they do not see, they do not give rise to attachments.' Just as it is said about form, it should also be known about consciousness (one of the five skandhas). Here, to counteract non-characteristic distraction, the sutra says 'actually there is a Bodhisattva' etc., meaning that there is actually emptiness as the essence of a Bodhisattva. To counteract characteristic distraction, the sutra says 'one does not see the existence of a Bodhisattva' etc., meaning that the completely imputed nature (the nature of false discrimination) never exists. To counteract augmenting distraction, the sutra says 'the self-nature of form is emptiness' etc., meaning that the completely imputed nature never exists. To counteract diminishing distraction, therefore...

即彼經言不由空故等。謂彼法性是實有故為對治一性散動故。即彼經言色空非色等。凈不凈境性各別故。為對治異性散動故。即彼經言。色不離空等。謂遍計所執色自性無所有。即是空故。為對治自性散動故。即彼經言此但有名謂之為色等。為對治差別散動故。即彼經言無生無滅等。為對治如名取義散動故。即彼經言假立客名別別於法而起分別等。為對治如義取名散動故。即彼經言。假立客名隨起言說。如如言說如是如是生起執著。如是一切菩薩不見。由不見故不生執著。此意說言。于名于義如實了知無妄執著。

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。此義如前不須重釋。

攝大乘論釋卷第四大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第五

無性菩薩造

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。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

【現代漢語翻譯】現代漢語譯本：就像那部經書所說，並非因為空性等等。意思是說，法性是真實存在的，爲了對治單一性的散亂，所以那部經書說，色即是空，空即是色等等。因為清凈和不清凈的境界性質各不相同，爲了對治異性的散亂。就像那部經書所說，色不離空等等。意思是說，遍計所執的色的自性是無所有的，也就是空性。爲了對治自性的散亂。就像那部經書所說，這只是一個名稱，稱之為色等等。爲了對治差別的散亂。就像那部經書所說，無生無滅等等。爲了對治像名稱一樣取義的散亂。就像那部經書所說，假立客名，分別於法而生起分別等等。爲了對治像意義一樣取名的散亂。就像那部經書所說，假立客名，隨之生起言說，就像言說的那樣，如此如此地生起執著。像這樣的一切菩薩都不能見到。由於不能見到，所以不生起執著。這段話的意思是說，對於名和義，如實地瞭解，沒有虛妄的執著。

論曰：如果由於不同的方面，依他起自性具有三種自性，為什麼這三種自性不能成立，沒有差別呢？如果由於不同的方面成立依他起，不能因此就成立遍計所執和圓成實。如果由於不同的方面成立遍計所執，不能因此就成立依他起和圓成實。如果由於不同的方面成立圓成實，不能因此就成立依他起和遍計所執。

釋曰：這個意義和前面一樣，不需要重新解釋。

《攝大乘論釋》卷第四大正藏第31冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第五

無性菩薩造

三藏法師玄奘奉詔譯

所知相分第三之二

論曰：再者，如何得知依他起自性、遍計所執自性，顯現出來卻不符合實際情況呢？因為名稱先於覺知，沒有符合實際情況的相違背。因為名稱有很多，與多個實體相違背。因為名稱不確定，與雜亂的實體相違背。這些

【English Translation】 English version: As it is said in that sutra, it is not because of emptiness, etc. It means that the nature of Dharma is truly existent, and in order to counteract the distraction of oneness, that sutra says, 'Form is emptiness, emptiness is form,' etc. Because the nature of pure and impure realms are different, in order to counteract the distraction of otherness. As it is said in that sutra, 'Form is not separate from emptiness,' etc. It means that the self-nature of form as conceptualized (Parikalpita) is non-existent, which is emptiness. In order to counteract the distraction of self-nature. As it is said in that sutra, 'This is just a name, called form,' etc. In order to counteract the distraction of difference. As it is said in that sutra, 'No birth, no death,' etc. In order to counteract the distraction of taking meaning like the name. As it is said in that sutra, 'Provisionally establishing names, separately arising discriminations regarding the dharmas,' etc. In order to counteract the distraction of taking the name like the meaning. As it is said in that sutra, 'Provisionally establishing names, following the arising of speech, just as the speech, so and so arising attachment. All such Bodhisattvas do not see. Because they do not see, they do not generate attachment.' This means that regarding name and meaning, truly knowing without false attachment.

Treatise: If, due to different aspects, the dependent nature (Paratantra-svabhava) has three natures, why cannot these three natures be established, without difference? If the dependent nature is established due to different aspects, the conceptualized nature (Parikalpita-svabhava) and the perfectly established nature (Parinishpanna-svabhava) cannot be established thereby. If the conceptualized nature is established due to different aspects, the dependent nature and the perfectly established nature cannot be established thereby. If the perfectly established nature is established due to different aspects, the dependent nature and the conceptualized nature cannot be established thereby.

Explanation: This meaning is the same as before, no need to explain again.

Commentary on the Compendium of the Great Vehicle, Volume 4 Taisho Tripitaka, Volume 31, No. 1598, Commentary on the Compendium of the Great Vehicle

Commentary on the Compendium of the Great Vehicle, Volume 5

By Bodhisattva Asanga (Wuxing Pusa)

Translated by Tripitaka Master Xuanzang under Imperial Decree

The Second of the Third Section on the Aspect of What is Known

Treatise: Furthermore, how can it be known that the dependent nature (Paratantra-svabhava) and the conceptualized nature (Parikalpita-svabhava) appear but do not conform to reality? Because the name precedes awareness, contradicting the absence of conformity to reality. Because there are many names, contradicting multiple entities. Because the name is uncertain, contradicting mixed entities. These

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。遍計所執分雖顯現可得。而非稱彼體。為顯此義故。說由名前覺無等。若依他起與遍計所執同一相者。離取其名于遍計所執應生其覺。如不可說自所領受。現量所得依他起中。不待于名而生其覺。既無此事。故依他起遍計所執。其體相稱與理相違。由名有眾多多體相違故者。由意解力。依他起中計度于義。於一義中立眾多名。如尼犍荼。書一物立多名。於一牛上立種種名。非於一物有多自性。而不相違故。依他起遍計所執不同一相。由名不決定。雜體相違故者。于多物類隨其所欲建立一名。又一種名。隨處隨時別目諸義。若名與義同一相者。義應相雜。既無此事故不如名而有其義。于伽他中。初一伽他。以句略攝上所說義。易受持故。后一伽他就遍計所執及圓成實。釋通疑難。

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

【現代漢語翻譯】現代漢語譯本：中有兩首偈頌：

由名字的安立而覺知，實則無有。　眾多的名字並不決定其體性。　安立的名稱、體性眾多，　雜亂的體性相互違背的緣故。　法實際上沒有，但可以被認識到，　沒有染污，卻有清凈。　應當知道就像幻象一樣，　也像是虛空一樣。

解釋：就像依他起（pratityasamutpada，緣起）一樣，遍計所執（parikalpita，虛妄分別）分雖然顯現可以被認識到，但並非與其體性相符。爲了顯明這個道理，所以說『由名字的安立而覺知，實則無有』等等。如果依他起和遍計所執是同一相狀，那麼離開對名字的執取，對於遍計所執應該生起覺知。就像不可說自己所領受的、現量所得的依他起中，不依賴於名字而生起覺知一樣。既然沒有這樣的事情，所以依他起和遍計所執，其體性相符與道理相違背。『由名字有眾多、體性眾多而相互違背的緣故』，由於意解的力量，在依他起中計度義理，在一個義理中安立眾多的名字，就像尼犍荼（Nigantha，耆那教）一樣，對一個事物安立很多名字，在一頭牛上安立種種名字，並非在一個事物上有多種自性，因此不相互違背。依他起和遍計所執不是同一相狀，『由名字不決定，雜亂的體性相互違背的緣故』，對於多種事物，隨著自己的意願建立一個名字。又一種名字，隨著處所和時間的不同，分別指稱各種義理。如果名字和義理是同一相狀，那麼義理應該相互混雜。既然沒有這樣的事情，所以義理不像名字那樣存在。在伽他（gatha，偈頌）中，第一首伽他，用簡略的語句概括了上面所說的義理，容易受持的緣故。后一首伽他，就遍計所執和圓成實（parinispanna，圓滿成就）解釋通達疑難。

論：再次，為什麼像所顯現的那樣，實際上沒有，而依他起自性並非一切、一切都沒有呢？如果這個沒有，圓成實自性也沒有。如果這個沒有，那麼一切都沒有。如果依他起和圓成實自性沒有，應該成為沒有染污和清凈的過失。既然現在可以認識到雜染和清凈，所以不應該一切都沒有。這裡有偈頌：

如果沒有依他起，圓成實也沒有。

【English Translation】 English version: There are two verses in between.

Because of awareness arising from name, there is actually nothing. 　Numerous names do not determine its nature. 　Established names, numerous entities, 　Confused entities contradict each other. 　The Dharma is actually non-existent, but can be perceived, 　Without defilement, yet there is purity. 　It should be known like an illusion, 　Also like empty space.

Explanation: Like pratityasamutpada (dependent origination), the parikalpita (imagined nature) division, although appearing and perceivable, does not match its nature. To clarify this meaning, it is said, 'Because of awareness arising from name, there is actually nothing,' and so on. If pratityasamutpada and parikalpita were of the same nature, then apart from grasping at names, awareness should arise for parikalpita. Just as in the pratityasamutpada, which is inexpressible and personally experienced, awareness arises without relying on names. Since this does not happen, the nature of pratityasamutpada and parikalpita, being the same, contradicts reason. 'Because names are numerous and entities are numerous, they contradict each other,' due to the power of conceptual understanding, in pratityasamutpada, meanings are conceived, and numerous names are established for one meaning, like the Nigantha (Jainas), who establish many names for one thing, and establish various names for one cow, not that there are multiple natures in one thing, therefore they do not contradict each other. Pratityasamutpada and parikalpita are not of the same nature, 'Because names are not fixed, confused entities contradict each other,' for many things, a name is established according to one's desire. Also, one name refers to various meanings depending on the place and time. If names and meanings were of the same nature, then meanings should be mixed up. Since this does not happen, meanings do not exist like names. In the gatha (verse), the first gatha summarizes the above-mentioned meanings in concise sentences, making it easy to remember. The latter gatha explains and clarifies doubts about parikalpita and parinispanna (perfected nature).

Treatise: Furthermore, why is it that, as it appears, it is actually non-existent, and the nature of pratityasamutpada is not everything, and everything is not non-existent? If this is non-existent, the nature of parinispanna is also non-existent. If this is non-existent, then everything is non-existent. If the nature of pratityasamutpada and parinispanna is non-existent, it should become the fault of having no defilement and purity. Since defilement and purity can now be perceived, it should not be that everything is non-existent. Here is a verse:

If there is no pratityasamutpada, there is also no parinispanna.

一切種若無　　恒時無染凈

釋曰。非一切都無所有者。非一切種顯現所依所緣根本都無所有。又一切者。謂一切時。圓成實自性亦無所有者。若無雜染清凈亦無。問二性若無。圓成實性最應成就。何故言無。答自性清凈。圓成實性可爾。離垢清凈。圓成實性不爾。頌文易了不須重釋。

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。應知譬如幻焰夢像光影谷響水月變化。云何應知圓成實自性。應知宣說四清凈法。何等名為四清凈法。一者自性清凈。謂真如空實際無相勝義法界。二者離垢清凈。謂即此離一切障垢。三者得此道清凈。謂一切菩提分法波羅蜜多等。四者生此境清凈。謂諸大乘妙正法教。由此法教清凈緣故。非遍計所執自性。最凈法界等流性故。非依他起自性。如是四法總攝一切清凈法盡。此中有二頌。

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

釋曰。大乘教中。欲方便說三種自性。故先為問應知異門。說無所有者。說遍計所執即是異門。說無所有畢竟無故。依他起性如幻焰等義之差別次後當說。自性清凈者。謂此自性異生位中亦

【現代漢語翻譯】現代漢語譯本　一切諸法若不存在，那麼恒常存在的染污和清凈也就不存在。

解釋：並非一切都一無所有。並非一切諸法的顯現所依賴的根本都不存在。又，一切指的是一切時間。圓成實自性（Parinispanna-svabhava，究竟真實的自性）也不可能一無所有。如果染污和清凈都不存在，那麼圓成實性最應該成立。為什麼說它也不存在呢？回答：自性清凈的圓成實性是可以成立的，但離垢清凈的圓成實性則不然。頌文容易理解，不需要重複解釋。

論：諸佛世尊在大乘經典中宣說了方廣教（Vaipulya-sutra，廣大的經典）。這些經典中說：應該如何認識遍計所執自性（Parikalpita-svabhava，虛妄分別的自性）？應該知道，從不同的角度來說，它是無所有。應該如何認識依他起自性（Paratantra-svabhava，依他而起的自性）？應該知道，它就像幻術、火焰、夢境、影像、光影、谷中的回聲、水中的月亮和變化一樣。應該如何認識圓成實自性？應該知道，它是通過宣說四種清凈法來認識的。哪四種清凈法呢？一是自性清凈，指的是真如（Tathata，事物的真實本性）、空（Sunyata，空性）、實際（Bhutakoti，真實的邊際）、無相（Animitta，沒有相狀）、勝義法界（Paramartha-dharmadhatu，至高無上的真理界）。二是離垢清凈，指的是真如遠離了一切障礙和垢染。三是得此道清凈，指的是一切菩提分法（Bodhipaksika-dharma，幫助達到覺悟的法）、波羅蜜多（Paramita，到達彼岸的方法）等。四是生此境清凈，指的是諸大乘妙正法教（Saddharma，真正的教法）。由於這些教法的清凈，遍計所執自性不是最清凈的法界所流出的，依他起自性也不是。這四種法總攝了一切清凈法。這裡有兩首偈頌：

幻術等是爲了說明生起，說明遍計所執是無所有。　如果宣說四種清凈，那就是所謂的圓成實性。　自性清凈與離垢清凈，清凈道所緣。　一切清凈法，都包含在這四種相中。

解釋：大乘教中，爲了方便說明三種自性，所以先提問應該如何認識。從不同的角度來說，無所有，指的是遍計所執，也就是從不同的角度來說，它畢竟是無所有的。依他起性的意義，就像幻術、火焰等，這些差別將在後面說明。自性清凈，指的是這種自性在凡夫位中也是存在的。

【English Translation】 English version If all dharmas are non-existent, then the perpetually existing defilement and purity are also non-existent.

Explanation: It is not that everything is completely non-existent. It is not that the fundamental basis upon which all dharmas manifest is completely non-existent. Moreover, 'everything' refers to all times. The Parinispanna-svabhava (perfected nature) also cannot be completely non-existent. If defilement and purity are both non-existent, then the Parinispanna-svabhava should be the most established. Why is it said that it is also non-existent? Answer: The self-nature purity of the Parinispanna-svabhava can be established, but the purity of being free from defilement of the Parinispanna-svabhava cannot. The verse is easy to understand and does not need to be repeated.

Treatise: The Buddhas and World-Honored Ones, in the Mahayana sutras, expounded the Vaipulya-sutra (extensive sutras). In these sutras, it is said: How should one understand the Parikalpita-svabhava (imagined nature)? One should know that, from different perspectives, it is non-existent. How should one understand the Paratantra-svabhava (dependent nature)? One should know that it is like illusions, flames, dreams, images, reflections, echoes in valleys, the moon in water, and transformations. How should one understand the Parinispanna-svabhava? One should know that it is understood through the exposition of the four kinds of purity. What are the four kinds of purity? First is self-nature purity, which refers to Tathata (suchness), Sunyata (emptiness), Bhutakoti (the limit of reality), Animitta (signlessness), and Paramartha-dharmadhatu (the ultimate realm of reality). Second is purity from defilement, which refers to Tathata being free from all obstacles and defilements. Third is the purity of attaining this path, which refers to all Bodhipaksika-dharma (factors of enlightenment), Paramita (perfections), and so on. Fourth is the purity of the realm where this arises, which refers to all the wonderful and correct teachings of the Great Vehicle (Mahayana). Because of the purity of these teachings, the Parikalpita-svabhava is not a derivative of the purest Dharmadhatu, nor is the Paratantra-svabhava. These four dharmas encompass all pure dharmas. Here are two verses:

Illusions and the like are to explain arising, to explain that the Parikalpita is non-existent. If the four purities are expounded, that is what is called the Parinispanna. Self-nature and freedom from defilement, the object of the pure path. All pure dharmas are contained within these four aspects.

Explanation: In the Mahayana teachings, in order to conveniently explain the three natures, the question of how to understand them is first raised. From different perspectives, non-existence refers to the Parikalpita, which is to say that, from different perspectives, it is ultimately non-existent. The meaning of the Paratantra-svabhava is like illusions, flames, and so on; these differences will be explained later. Self-nature purity refers to the fact that this nature also exists in the state of ordinary beings.

是清凈。謂真如者性無變故。是一切法平等共相。即由此故。聖教中說一切有情有如來藏。空者。謂于依他起上遍計所執。永無所顯真實理性。言實際者真故名實。究竟名際。際聲即是邊際言故。如弓邊際。言無相者。永離一切色等相故。言勝義者。即是勝智所證義故。言法界者。謂是一切凈法因故。此法界聲是法界因。言如金界等離垢清凈。其文易了不須重釋。得此道清凈者。是能證得離垢真如清凈道義。言菩提者。永斷煩惱及所知障。無垢無礙智為自性。隨順彼故說名為分。即念住等三十七品。及與十種波羅蜜多。波羅蜜多后當廣說。等者。等取一切聖道。生此境清凈者。此即此前菩提分等所說聖道。余文二頌其義易了。不須重釋。

論曰。複次何緣如經所說。于依他起自性說幻等喻。于依他起自性。為除他虛妄疑故。他復云何于依他起自性有虛妄疑。由他於此有如是疑。云何實無有義而成所行境界。為除此疑說幻事喻。云何無義心心法轉。為除此疑說陽焰喻。云何無義有愛非愛受用差別。為除此疑說所夢喻。云何無義。凈不凈業愛非愛果差別而生。為除此疑說影像喻。云何無義種種識轉。為除此疑說光影喻。云何無義種種戲論言說而轉。為除此疑說谷響喻。云何無義而有實取諸三摩地所行境轉。為除此疑

【現代漢語翻譯】現代漢語譯本：是清凈，所謂真如（Tathata，事物的真實本性）是指其自性永恒不變。它是一切法（dharma，宇宙中的所有事物和現象）平等且共同的相（lakshana，特徵）。正因為如此，聖教（Aryadharma，佛陀的教導）中說一切有情（sentient beings，有感覺的生命）皆有如來藏（Tathagatagarbha，佛性）。空（Sunyata，空性）是指在依他起性（paratantra-svabhava，緣起性）上，遍計所執性（parikalpita-svabhava，虛構的自性）永遠無法顯現真實的理性。實際（bhutakoti，真如的別名）之所以稱為『實』，是因為它是真實的；之所以稱為『際』，是因為它是究竟的，『際』這個詞的意思就是邊際，如同弓的邊際。無相（animitta，無相）是指永遠脫離一切色（rupa，物質）等相。勝義（paramartha，勝義諦）是指由殊勝的智慧所證悟的意義。法界（dharmadhatu，法界）是指一切清凈法的因。『法界』這個詞是法界的因。如『金界』等，遠離垢染而清凈，其文義淺顯易懂，無需重複解釋。獲得此道清凈，就是能夠證得遠離垢染的真如清凈之道。菩提（bodhi，覺悟）是指永遠斷除煩惱障（klesavarana，煩惱的障礙）和所知障（jneyavarana，對真理的認知障礙），以無垢無礙的智慧為自性。隨順於菩提，所以稱為分，即念住（smrti-upasthana，四念住）等三十七道品（bodhipaksika-dharma，三十七道品），以及十種波羅蜜多（paramita，到達彼岸的方法）。波羅蜜多將在後面詳細解釋。『等』字，包括一切聖道。生此境清凈，指的是此前菩提分等所說的聖道。其餘兩頌的文義淺顯易懂，無需重複解釋。論曰：再者，為什麼經中所說，對於依他起自性（paratantra-svabhava，緣起性）要用幻等譬喻？對於依他起自性，是爲了消除他人虛妄的疑惑。他人又有什麼樣的虛妄疑惑呢？因為他人對此有這樣的疑惑：為什麼實際上沒有意義，卻能成為所行境界？爲了消除這種疑惑，所以用幻事（maya，幻術）來比喻。為什麼沒有意義，心和心法（citta-dharma，心理現象）卻能運轉？爲了消除這種疑惑，所以用陽焰（marici，海市蜃樓）來比喻。為什麼沒有意義，卻有可愛和不可愛的受用差別？爲了消除這種疑惑，所以用所夢（svapna，夢境）來比喻。為什麼沒有意義，卻有清凈和不清凈的業（karma，行為）所產生的可愛和不可愛果報的差別？爲了消除這種疑惑，所以用影像（pratibimba，影像）來比喻。為什麼沒有意義，種種識（vijnana，意識）能夠運轉？爲了消除這種疑惑，所以用光影（abha，光影）來比喻。為什麼沒有意義，種種戲論言說能夠運轉？爲了消除這種疑惑，所以用谷響（pratisruta，回聲）來比喻。為什麼沒有意義，卻有真實的三摩地（samadhi，禪定）所行境界的運轉？爲了消除這種疑惑。

【English Translation】 English version: It is purity. 'Tathata' (suchness, the true nature of things) means that its nature is immutable. It is the equal and common characteristic (lakshana) of all dharmas (all things and phenomena in the universe). It is precisely because of this that the Holy Teaching (Aryadharma, the Buddha's teachings) states that all sentient beings (sentient beings, feeling life) possess the Tathagatagarbha (Buddha-nature). 'Sunyata' (emptiness) means that on the paratantra-svabhava (dependent nature), the parikalpita-svabhava (imagined nature) can never reveal the true rationality. 'Bhutakoti' (the limit of reality, another name for suchness) is called 'real' because it is true; it is called 'limit' because it is ultimate, and the word 'limit' means boundary, like the boundary of a bow. 'Animitta' (signlessness) means being forever free from all signs such as rupa (matter). 'Paramartha' (ultimate meaning, ultimate truth) is the meaning realized by supreme wisdom. 'Dharmadhatu' (the realm of dharma) is the cause of all pure dharmas. The term 'dharmadhatu' is the cause of the dharmadhatu. Like 'gold realm' and so on, it is free from defilement and pure, and its meaning is easy to understand and does not need to be repeated. Obtaining this path of purity means being able to realize the pure path of suchness that is free from defilement. 'Bodhi' (enlightenment) means forever cutting off the klesavarana (the obstacle of afflictions) and the jneyavarana (the obstacle to knowledge), with stainless and unobstructed wisdom as its nature. In accordance with bodhi, it is called 'part', that is, the smrti-upasthana (four foundations of mindfulness) and other thirty-seven bodhipaksika-dharmas (thirty-seven factors of enlightenment), as well as the ten paramitas (perfections, methods of reaching the other shore). The paramitas will be explained in detail later. The word 'etc.' includes all holy paths. Generating this pure realm refers to the holy path mentioned earlier, such as the bodhi parts. The meaning of the remaining two verses is easy to understand and does not need to be repeated. Furthermore, why, as stated in the sutras, are illusions and other metaphors used for the paratantra-svabhava (dependent nature)? Regarding the paratantra-svabhava, it is to eliminate the false doubts of others. What kind of false doubts do others have? Because others have such doubts about this: why is it that there is actually no meaning, but it can become the object of action? To eliminate this doubt, the illusion (maya) is used as a metaphor. Why is it that without meaning, the mind and mental phenomena (citta-dharma, psychological phenomena) can operate? To eliminate this doubt, the mirage (marici) is used as a metaphor. Why is it that without meaning, there are differences in enjoyable and unenjoyable experiences? To eliminate this doubt, the dream (svapna) is used as a metaphor. Why is it that without meaning, there are differences in enjoyable and unenjoyable consequences produced by pure and impure karma (actions)? To eliminate this doubt, the image (pratibimba) is used as a metaphor. Why is it that without meaning, various consciousnesses (vijnana) can operate? To eliminate this doubt, the light and shadow (abha) are used as a metaphor. Why is it that without meaning, various discursive speeches can operate? To eliminate this doubt, the echo (pratisruta) is used as a metaphor. Why is it that without meaning, there is the operation of the realm of true samadhi (meditative concentration)? To eliminate this doubt.

說水月喻。云何無義有諸菩薩無顛倒心。為辨有情諸利樂事故思受生。為除此疑說變化喻。

釋曰。虛妄疑者。于虛妄義所起諸疑。云何無義遍計度時。分明顯現似所行境。為遮此疑說幻事喻。如實無象而有幻象所緣境界。依他起性亦復如是。雖無色等所緣六處。遍計度時似有所緣六處顯現。又如陽焰于飄動時實無有水而有水覺外器世間亦復如是。又如夢中睡眠所起。心心法聚極成昧略。雖無女等種種境義有愛非愛境界受用。覺時亦爾。又如影像于鏡等中。還見本質而謂我今別見影像。而此影像實無所有。非等引地善惡思業。本質為緣影像果生亦復如是。又如光影由弄影者。映蔽其光起種種影。定等地中種種諸識。于無實義差別而轉。又如谷響實無有聲。而令聽者。似聞多種言說境界。種種言說語業亦爾。又如水月由水潤滑澄清性故。雖無有月而月可取。緣實義境之所熏脩潤漬為性。諸三摩地相應之意亦復如是。雖無所緣實義境界。而似有轉。此與影像有何差別。定不定地而有差別。有說面等眾緣和合。水鏡等中面等影生分明可取。如眾彩力頗胝迦等種種色生。為不爾耶所取差別。如離水鏡月面等影分明可得。頗胝迦等所現眾色則不如是。故非同喻。又非我等許有水等。種種實義有法不成。故非比量。又如變化

【現代漢語翻譯】現代漢語譯本說水月（水中月亮的譬喻）。如果說是沒有意義的，為什麼諸位菩薩沒有顛倒之心（不會被迷惑）？爲了辨明有情眾生的各種利益和安樂，菩薩們思考並受生（輪迴）。爲了消除這種疑惑，所以說變化（神通變化）的譬喻。

解釋：虛妄的疑惑，是指對於虛妄的意義所產生的各種疑惑。如果說是沒有意義的，為什麼在遍計所執（虛妄分別）的時候，（虛妄的境界）會分明地顯現，好像是所行之境（真實存在的對象）？爲了遮止這種疑惑，所以說幻事（幻術）的譬喻。就像實際上沒有大象，卻有幻化出來的大象作為所緣的境界。依他起性（緣起性）也是這樣，雖然沒有色等作為所緣的六處（六根所對的六種境界），但在遍計所執的時候，好像有所緣的六處顯現。

又如陽焰（海市蜃樓），在飄動的時候，實際上沒有水，卻有水的錯覺，外在的器世間（山河大地等物質世界）也是這樣。又如夢中，由睡眠所引起的心和心所法（心理活動）的聚合，極其昏昧模糊，雖然沒有女人等等種種境界和意義，卻有可愛或不可愛的境界受用，醒來的時候也是這樣。又如影像在鏡子等等之中，（人們）仍然看到本質（本來的面目），卻認為我現在看到了不同的影像，而這個影像實際上什麼也沒有。非等引地（非禪定狀態）的善惡思業，以本質為緣而產生影像果報也是這樣。

又如光影，由玩弄影子的人，遮蔽其光而產生種種影子。禪定等等狀態中的種種識（各種意識），對於沒有真實意義的差別而運轉。又如谷響（山谷的回聲），實際上沒有聲音，卻讓聽者好像聽到了多種言說的境界。種種言說語業也是這樣。又如水月，由於水的潤滑澄清的性質，雖然沒有月亮，卻可以看見月亮的影像。以真實意義的境界所熏修，以潤澤為性質的，與三摩地（禪定）相應的意（意識）也是這樣，雖然沒有所緣的真實意義境界，卻好像在運轉。這與影像有什麼差別？禪定和非禪定狀態有差別。有人說，面容等等眾多因緣和合，在水鏡等等之中，面容的影子產生，分明可以看見，就像眾多的色彩力量，在頗胝迦（水晶）等等之中產生種種顏色。是不是這樣呢？所取（所見）的差別。就像離開水鏡，月亮和麵容的影子分明可以得到，頗胝迦等等所顯現的眾多顏色就不是這樣。所以不是相同的譬喻。而且我們不認為有水等等種種真實意義，有法不成（不成立），所以不是比量（推理）。又如變化（神通變化）。

【English Translation】 English version The analogy of the moon in water is presented. If it is said to be without meaning, why do the Bodhisattvas, without inverted minds (not being deluded), contemplate and take rebirth for the sake of discerning the various benefits and happiness of sentient beings? To dispel this doubt, the analogy of transformation (magical creation) is given.

Explanation: 'Delusion about the unreal' refers to the various doubts that arise regarding the meaning of the unreal. If it is said to be without meaning, why does it appear clearly, like an object of experience (a real object), during conceptual imputation (false discrimination)? To dispel this doubt, the analogy of illusion is given. Just as there is no elephant in reality, yet there is an illusory elephant as an object of perception. The dependent nature (origination) is also like this; although there are no sense objects (the six objects of the six senses) such as form, etc., during conceptual imputation, it appears as if there are sense objects to be perceived.

Furthermore, like a mirage, when it flickers, there is actually no water, yet there is the perception of water; the external world (material world of mountains, rivers, etc.) is also like this. Also, like in a dream, the aggregation of mind and mental factors (psychological activities) arising from sleep is extremely dim and vague; although there are no objects or meanings such as women, etc., there is the enjoyment of pleasant or unpleasant experiences. It is the same upon awakening. Also, like an image in a mirror, (people) still see the essence (original face), yet think, 'I am now seeing a different image,' but this image is actually nothing. The karmic actions of good and evil in the non-meditative state, with the essence as the cause, and the arising of the image as the result, are also like this.

Furthermore, like light and shadow, when someone plays with shadows, obscuring the light creates various shadows. The various consciousnesses (various types of consciousness) in meditative states, etc., operate with distinctions on meanings that are not real. Also, like an echo in a valley, there is actually no sound, yet it makes the listener seem to hear various realms of speech. Various verbal actions are also like this. Also, like the moon in water, due to the lubricating and clarifying nature of the water, although there is no moon, the moon's image can be seen. The mind (consciousness) that is cultivated and moistened by the realm of real meaning, and is in accordance with Samadhi (meditative concentration), is also like this; although there is no real object of perception, it seems to be operating. What is the difference between this and an image? There is a difference between meditative and non-meditative states. Some say that when many causes and conditions, such as the face, come together, the shadow of the face arises in the water mirror, etc., and can be clearly seen, just as various colors arise in sphatika (crystal), etc., due to the power of various colors. Is it like this? The difference in what is perceived. Just as when separated from the water mirror, the shadow of the moon and face can be clearly obtained, but the various colors manifested by sphatika, etc., are not like this. Therefore, it is not the same analogy. Moreover, we do not acknowledge that there are various real meanings such as water, etc.; the subject of the argument is not established, so it is not inference. Also, like transformation (magical creation).

依此變化說名變化。雖無有實而能化者無有顛倒。于所化事勤作功用。菩薩亦爾。雖無遍計所執。有情于依他起。諸有情類由哀愍故。而往彼彼諸所生處攝受自體。應知此中唯有爾所虛妄疑事。所謂內外受用。差別身業語業三種意業非等引地。若等引地若無顛倒。於此八事諸佛世尊說八種喻。諸有智者聞是所說。于定不定二地義中能正解了。

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。世尊依何密意乃至無差別密意者。若問若答兩段本文。其義易了不須重釋。何以故。下釋上生死涅槃無差別密意。若遣遍計永無。復余不得生死。不得此時。便得觀見寂滅涅槃。然此中說偏一不成無差別性。為遣愚夫定性差別顛倒執著。亦即顯示依他起義。依二自性不決定故。

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

【現代漢語翻譯】現代漢語譯本：根據這種變化來說明名稱的變化。即使沒有真實的實體，能夠產生變化的事物也不會有顛倒。對於所變化的事物，勤奮地進行作用。菩薩也是如此，即使沒有普遍計度的執著（遍計所執，Parikalpita），對於依他起（依他起，Paratantra）的有情，由於哀憫的緣故，前往各個所生之處攝取自體。應當知道，這裡只有如此虛妄的疑慮之事，也就是內外受用、差別身業、語業和三種意業，這些都存在於非等引地（非等引地，Asamāhita-bhūmi）。如果在等引地（等引地，Samāhita-bhūmi），則沒有顛倒。對於這八件事，諸佛世尊說了八種譬喻。有智慧的人聽到這些所說，對於定地和不定地這兩種意義能夠正確理解。

論曰：世尊依據什麼秘密意圖在《梵問經》中說，如來（如來，Tathāgata）不得生死，不得涅槃（涅槃，Nirvana）？在依他起自性中，依據遍計所執自性以及圓成實自性（圓成實自性，Pariniṣpanna），生死和涅槃沒有差別，這是什麼秘密意圖？為什麼呢？因為這依他起自性，由遍計所執分成生死，由圓成實分成涅槃的緣故。

釋曰：世尊依據什麼秘密意圖乃至沒有差別秘密意圖？如果提問和回答這兩段本文，其意義容易理解，不需要重複解釋。為什麼呢？下面解釋上面所說的生死和涅槃沒有差別這個秘密意圖。如果去除遍計所執，永遠沒有，也不會再有不得生死。不得生死的時候，便能觀見寂滅涅槃。然而這裡所說的是偏執一方不能成立沒有差別性，是爲了去除愚夫對於定性差別的顛倒執著，也即是顯示依他起的意義，因為依二自性不決定的緣故。

論曰：《阿毗達磨大乘經》中，薄伽梵（薄伽梵，Bhagavat）說法有三種：一是雜染分，二是清凈分，三是彼二分。依據什麼秘密意圖作如此說？在依他起自性中，遍計所執自性是雜染分，圓成實自性是清凈分，而依他起就是彼二分。依據這個秘密意圖作如此說。在這個意義中，用什麼譬喻來顯示？用金土藏作為譬喻來顯示。譬如世間金土藏中，三種法可以得到。

【English Translation】 English version: According to this change, explain the change of name. Even though there is no real entity, that which can produce change will not be inverted. Diligently apply effort to the things being transformed. Bodhisattvas are also like this; even though there is no universally imputed attachment (Parikalpita), for sentient beings dependent on other arising (Paratantra), out of compassion, they go to various places of birth to take up their own bodies. It should be known that here there are only such false matters of doubt, namely, internal and external enjoyment, differentiated bodily actions, verbal actions, and the three mental actions, which exist in the non-Samāhita-bhūmi. If in the Samāhita-bhūmi, there is no inversion. Regarding these eight matters, the Buddhas, the World-Honored Ones, spoke of eight metaphors. Wise people, hearing these words, can correctly understand the meaning of the two grounds, fixed and unfixed.

Treatise: Based on what secret intention did the World-Honored One say in the Brahma Question Sutra that the Tathāgata neither attains birth and death nor attains Nirvana? In the nature of dependent arising, based on the nature of the universally imputed and the nature of the perfectly established (Pariniṣpanna), there is no difference between birth and death and Nirvana. What is the secret intention? Why? Because this nature of dependent arising is divided into birth and death by the universally imputed, and divided into Nirvana by the perfectly established.

Explanation: Based on what secret intention did the World-Honored One say, up to the secret intention of no difference? If both the question and answer sections of this text are easily understood, there is no need to repeat the explanation. Why? The following explains the secret intention of no difference between birth and death and Nirvana mentioned above. If the universally imputed is removed, it will never exist, and there will be no more non-attainment of birth and death. At the time of non-attainment of birth and death, one can then see the tranquil Nirvana. However, what is said here is that being biased towards one side cannot establish the nature of no difference; it is to remove the foolish person's inverted attachment to fixed differences, and it also shows the meaning of dependent arising, because it is not determined by the two natures.

Treatise: In the Abhidharma Mahayana Sutra, the Bhagavat taught that there are three types of Dharma: one is the defiled aspect, the second is the pure aspect, and the third is both aspects. Based on what secret intention was this said? In the nature of dependent arising, the nature of the universally imputed is the defiled aspect, the nature of the perfectly established is the pure aspect, and dependent arising is both aspects. Based on this secret intention, this was said. In this meaning, what metaphor is used to illustrate it? The gold ore is used as a metaphor to illustrate it. For example, in the world, in a gold ore, three dharmas can be obtained.

。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。金土藏中三法可得。喻三自性地界者。用堅硬為性藏者。即是金土種子。金土者。是顯色形色。如其次第大種所造為三法體。土顯現時虛妄顯現者。非彼性故。金顯現時真實顯現者。是彼性故。是故地界是彼二分者。是彼土金二種分故。地界則喻依他起性。土喻遍計所執自性。金者則喻圓成實性。識亦如是者。以法合喻。由唯識性是依他起。遍計所執及圓成實是此性分。無分別智。火所燒時。真實虛妄二種性分。如其次第一則顯現。一不顯現。

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。

【現代漢語翻譯】現代漢語譯本：一、地界（Dhatu，元素）。二、土（Mudrā，印章）。三、金（Suvarṇa，黃金）。在地界中，土並非真實存在，但現在可以得到。金是真實存在，但不可得。當用火燒煉時，土的相狀不顯現，而金的相狀顯現。並且，當地界中的土顯現時，是虛妄的顯現；金顯現時，是真實的顯現。因此，地界是那二者的組成部分。識（Vijñāna，意識）也是如此。當無分別智（Nirvikalpa-jñāna，無分別的智慧）之火未燃燒時，在此識中，所有虛妄的遍計所執自性（Parikalpita-svabhāva，遍計所執的自性）會顯現，而所有真實的圓成實自性（Pariniṣpanna-svabhāva，圓成實的自性）不會顯現。當此識被無分別智之火燃燒時，在此識中，所有真實的圓成實自性會顯現，而所有虛妄的遍計所執自性不會顯現。因此，這虛妄分別識（Vikalpa-vijñāna，虛妄分別識），依他起自性（Paratantra-svabhāva，依他起的自性）具有那二者的組成部分，就像金土藏中所有的地界一樣。

解釋說：在金土藏中，可以得到三種法（Dharma，佛法）。用比喻來說明三種自性（Trisvabhāva，三種自性）：地界，以堅硬為特性；藏，即是金土的種子；金土，是顯色和形色，依次是大種（Mahābhūta，四大元素）所造，作為三種法的本體。土顯現時是虛妄的顯現，因為它不是土的本性；金顯現時是真實的顯現，因為它是金的本性。因此，地界是那二者的組成部分，是土和金兩種成分的緣故。地界則比喻依他起性。土比喻遍計所執自性。金則比喻圓成實性。識也是如此，用佛法來結合比喻。由於唯識性（Vijñaptimātratā，唯識性）是依他起，遍計所執和圓成實是此自性的組成部分。當無分別智之火燃燒時，真實和虛妄兩種自性成分，依次地，一個會顯現，一個不會顯現。

論曰：世尊（Bhagavān，佛）在有些地方說一切法（Sarva-dharma，一切事物）是常（Nitya，永恒的），在有些地方說一切法是無常（Anitya，無常的），在有些地方說一切法是非常非無常（Na nitya na anitya，既非永恒也非無常）。是依據什麼秘密含義而這樣說的呢？是依據依他起自性，由圓成實性部分來說是常，由遍計所執性部分來說是無常，由那二者的部分來說是非常非無常。依據這個秘密含義而這樣說的。如常、無常、無二（Advaya，不二）也是如此。

【English Translation】 English version: One, Dhatu (element). Two, Mudrā (seal). Three, Suvarṇa (gold). Within the Dhatu, Mudrā is not truly existent, but can be obtained now. Suvarṇa is truly existent, but cannot be obtained. When burned by fire, the aspect of Mudrā does not appear, while the aspect of Suvarṇa appears. Moreover, when Mudrā appears within the Dhatu, it is a false appearance; when Suvarṇa appears, it is a true appearance. Therefore, the Dhatu is composed of those two parts. Vijñāna (consciousness) is also like this. When the fire of Nirvikalpa-jñāna (non-discriminating wisdom) has not burned, within this Vijñāna, all false Parikalpita-svabhāva (imputed nature) will appear, while all true Pariniṣpanna-svabhāva (perfected nature) will not appear. When this Vijñāna is burned by the fire of Nirvikalpa-jñāna, within this Vijñāna, all true Pariniṣpanna-svabhāva will appear, while all false Parikalpita-svabhāva will not appear. Therefore, this Vikalpa-vijñāna (discriminating consciousness), the Paratantra-svabhāva (dependent nature) has those two parts, just like all the Dhatu in a gold and earth mine.

Explanation: In a gold and earth mine, three Dharmas (teachings) can be obtained. To use an analogy to explain the Trisvabhāva (three natures): Dhatu, whose characteristic is hardness; the mine, which is the seed of gold and earth; gold and earth, which are visible forms and shapes, created by the Mahābhūta (great elements) in sequence, as the substance of the three Dharmas. When Mudrā appears, it is a false appearance, because it is not its nature; when Suvarṇa appears, it is a true appearance, because it is its nature. Therefore, the Dhatu is composed of those two parts, because of the two components of earth and gold. The Dhatu is then analogous to the Paratantra-svabhāva. Mudrā is analogous to the Parikalpita-svabhāva. Suvarṇa is analogous to the Pariniṣpanna-svabhāva. Vijñāna is also like this, using the Dharma to combine the analogy. Because Vijñaptimātratā (consciousness-only) is Paratantra, Parikalpita and Pariniṣpanna are components of this nature. When the fire of Nirvikalpa-jñāna burns, the two nature components of truth and falsehood, in sequence, one will appear, and one will not appear.

Treatise says: The Bhagavan (Buddha) in some places says that all Sarva-dharmas (things) are Nitya (eternal), in some places says that all Dharmas are Anitya (impermanent), and in some places says that all Dharmas are Na nitya na anitya (neither eternal nor impermanent). Based on what secret meaning is this said? It is based on the Paratantra-svabhāva, that it is eternal from the part of Pariniṣpanna-svabhāva, impermanent from the part of Parikalpita-svabhāva, and neither eternal nor impermanent from the part of those two. It is said based on this secret meaning. It is also like this with Nitya, Anitya, and Advaya (non-duality).

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。世尊有處說一切法常等者。謂依他起法性真如。體是常住。遍計所執自性分邊體是無常。此常無故此性常無故名無常。非有生滅故名無常。二分所依說為非常亦非無常。是無二性。樂者。即是圓成實分。苦者。即是遍計所執分。無二者。是依他起分。如是凈不凈。空不空。我無我。寂靜不寂靜。有自性無自性。生不生。滅不滅。本來寂靜非本來寂靜。自性涅槃非自性涅槃。生死涅槃無二等。如其所應皆依三性。以釋差別。為令有情易受持故。復說如法實不有等。長行結句易可知故。如所顯現。非有性故非法。而顯

【現代漢語翻譯】現代漢語譯本苦與樂沒有分別。清凈與不清凈沒有分別。空與不空沒有分別。有我與無我沒有分別。寂靜與不寂靜沒有分別。有自性與無自性沒有分別。生與不生沒有分別。滅與不滅沒有分別。本來寂靜與非本來寂靜沒有分別。自性涅槃與非自性涅槃沒有分別。生死與涅槃也沒有分別。像這樣的種種差別，都是一切諸佛秘密的語言，應當通過三種自性來決斷理解。就像前面所說的常與無常等等。這裡有很多頌文：

如法實際上不存在，如顯現的並非只有一種。既不是非法，也不是非非法，所以說沒有二元的對立。依靠一個方面來分開顯現，或者說有，或者說沒有。依靠兩個方面來說，既不是有，也不是非有。如顯現的那樣並非實有，所以說它是『無』。由於像這樣顯現，所以說它是『有』。自然而然的自體不存在，自性不是堅固常住的。如執取的那樣並不存在，所以允許說沒有自性。由於沒有自性，所以才能成就後後的所依止。無生無滅，本來寂靜，自性就是般涅槃（Parinirvana）。

解釋：世尊在有些地方說一切法是常等等，指的是依他起（paratantra）的法性真如，其體是常住不變的。遍計所執（parikalpita）的自性部分是無常的。因為這個『常』不存在，所以這個『常性』也不存在，因此稱為無常。因為它沒有生滅，所以稱為無常。依靠兩個部分來說，既不是非常，也不是無常，這就是無二的自性。樂，指的是圓成實（pariniṣpanna）的部分；苦，指的是遍計所執的部分。沒有二元對立，指的是依他起的部分。像這樣，清凈與不清凈，空與不空，有我與無我，寂靜與不寂靜，有自性與無自性，生與不生，滅與不滅，本來寂靜與非本來寂靜，自性涅槃與非自性涅槃，生死與涅槃沒有二元對立等等，都應當根據三種自性來解釋這些差別。爲了讓眾生容易接受和理解，所以又說了『如法實不有』等等。長行的總結句很容易理解，就像所顯現的那樣，因為沒有自性所以不是非法，而是顯現。

【English Translation】 English version Suffering and happiness are not two. Purity and impurity are not two. Emptiness and non-emptiness are not two. Self and non-self are not two. Tranquility and non-tranquility are not two. Having inherent existence and not having inherent existence are not two. Birth and non-birth are not two. Cessation and non-cessation are not two. Originally tranquil and not originally tranquil are not two. Nirvana (Parinirvana) by nature and not Nirvana by nature are not two. Samsara (Saṃsāra) and Nirvana are also not two. Such differences as these are the secret language of all Buddhas, which should be understood and resolved through the three natures. Just like the aforementioned permanence and impermanence, etc. There are many verses here:

The true nature of phenomena does not truly exist; what appears is not of one kind. It is neither non-phenomena nor non-non-phenomena; therefore, it is said to be without duality. Relying on one aspect to separately manifest, either it exists or it does not exist. Relying on two aspects to speak, it is neither existent nor non-existent. As what appears is not truly existent, therefore it is said to be 'non-existent'. Because it appears in this way, therefore it is said to be 'existent'. The naturally occurring self does not exist; inherent existence is not permanent. As what is grasped does not exist, therefore it is permitted to say there is no inherent existence. Because of the absence of inherent existence, it becomes the basis for subsequent dependencies. Without birth or death, fundamentally tranquil, its nature is Parinirvana.

Explanation: In some places, the World Honored One says that all phenomena are permanent, etc., referring to the other-dependent (paratantra) nature of reality, which is the true suchness (tathatā) of phenomena, whose essence is permanent. The imputed (parikalpita) nature is impermanent. Because this 'permanence' does not exist, this 'permanent nature' also does not exist, therefore it is called impermanent. Because it has no birth or death, it is called impermanent. Relying on two parts to speak, it is neither permanent nor impermanent; this is the non-dual nature. Happiness refers to the perfected (pariniṣpanna) aspect; suffering refers to the imputed aspect. Non-duality refers to the other-dependent aspect. In this way, purity and impurity, emptiness and non-emptiness, self and non-self, tranquility and non-tranquility, having inherent existence and not having inherent existence, birth and non-birth, cessation and non-cessation, originally tranquil and not originally tranquil, Nirvana by nature and not Nirvana by nature, Samsara and Nirvana are not two, etc., all should be explained according to the three natures to differentiate these differences. To make it easier for sentient beings to accept and understand, it is further said 'The true nature of phenomena does not truly exist,' etc. The concluding sentences of the prose are easy to understand, just as what appears, because it has no inherent existence, it is not non-phenomena, but it appears.

現故非非法。由此非法非非法故。說無二義。如是應釋。依一分開顯或有或非有。如所顯現。不如是有而有顯現。故依二分說言非有亦非非有。無二性故。如前應知。如顯現非有者。我性法性所取能取。如是等體皆無有性。非量所證故說為無。由如是顯現者。如薩迦耶見。實無我我所。但由無始時來戲論熏習轉變力故。似有顯現。此亦如是故說為有。由靜慮門無二聲轉非如異類。若爾為不同離系論。豈有相似彼依邪見。此依正見彼執非一互相違性。但不欲違一切所見故說無二。此佛法中依他起性。於二性中不定屬一故說無二。是故彼此其理極遠。自然自體無者。依眾緣故名自然無。前生剎那已故非新。名自體無自性。不堅住者。一剎那后性滅壞故。此無自性理共聲聞。如執取不有故許無自性者。此是不共無自性理。如有顛倒執有我等。如是愚夫所執諸法都無所有故。大乘中許一切法皆無自性。由無性故成者。由無自性無生滅等道理成立。後後所依止者。由無自性故無有生。由無生故即無有滅。無生滅故本來寂靜。本寂靜故自性涅槃。應知此中後後諸句。依前前句而得解釋。如是四種方便勝行隨順。能入菩薩現觀。譬如聲聞無常等行。

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。

【現代漢語翻譯】現代漢語譯本現在說『非非法』是因為先前已經否定了『非法』。因為這個『非法』本身就不是真正的『非法』，所以才說沒有二元對立的意義。應該這樣解釋：依據一個方面來分開顯示，事物可能存在，也可能不存在，就像所顯現的那樣。但事物本身並非如顯現的那樣存在，所以依據兩個方面來說，事物既不是『有』，也不是『非有』，因為沒有二元對立的自性。這和前面的解釋應該是一致的。就像顯現為『非有』的情況，例如我性（Atman，靈魂）和法性（Dharma，佛法）以及能取和所取等等，這些實體的自性都是不存在的，因為無法通過正量（Pramana，有效的認知手段）來證明，所以說它們是『無』。而對於如薩迦耶見（Satkayadrishti，身見）這樣的顯現，實際上並沒有『我』和『我所』，只是由於無始以來戲論（Prapancha，虛妄分別）的熏習和轉變的力量，才產生了似乎存在的顯現。這也是同樣道理，所以說它是『有』。通過靜慮（Dhyana，禪定）之門，沒有二元對立的聲音流轉，不像異類那樣。如果這樣說，那這和大自在天外道（離系論）有什麼不同呢？難道有相似之處嗎？他們依據的是邪見，而這裡依據的是正見，他們執著于非一，互相違背。但爲了不違背一切所見，所以說沒有二元對立。這在佛法中是依他起性（Paratantra，緣起性），在兩種自性中不確定屬於哪一種，所以說沒有二元對立。因此，兩者之間的道理相差極遠。所謂『自然自體無』，是說依靠眾緣而生，所以名為『自然無』。前一剎那已經過去，所以不是新的，名為『自體無自性』。所謂『不堅住』，是指一個剎那之後，其自性就滅壞了。這種無自性的道理與聲聞乘（Shravaka，小乘）是共通的。如果執取不存在的事物，就承認無自性，這是一種不共的無自性道理。例如，如有顛倒的執著，認為有『我』等等。像這樣，愚夫所執著的諸法都是完全不存在的，所以大乘（Mahayana，大乘）中承認一切法皆無自性。所謂『由無性故成』，是指由無自性而成立無生滅等等道理。所謂『後後所依止』，是指由無自性故無有生，由無生故即無有滅，無生滅故本來寂靜，本寂靜故自性涅槃。應該知道，這裡後面的句子都是依據前面的句子來解釋的。像這樣，四種方便勝行隨順，能夠進入菩薩的現觀（Abhisamaya，現觀）。譬如聲聞乘的無常等行。

論曰：還有四種意趣（Abhipraya，意趣），四種秘密（Samdhi，秘密），一切佛言都應該隨之決斷。四種意趣是：一、平等意趣。

【English Translation】 English version Now, the reason for saying 'not non-existent' is that 'non-existent' has already been negated. Because this 'non-existent' is not truly 'non-existent,' it is said that there is no duality. It should be explained as follows: based on one aspect to separately reveal, things may exist or may not exist, just as they appear. However, things themselves do not exist as they appear, so based on two aspects, it is said that things are neither 'existent' nor 'non-existent,' because there is no duality of self-nature. This should be consistent with the previous explanation. Just like the situation where something appears as 'non-existent,' such as Atman (self) and Dharma (teachings), as well as the grasper and the grasped, the self-nature of these entities does not exist because it cannot be proven by Pramana (valid means of cognition), so it is said to be 'non-existent.' As for appearances like Satkayadrishti (view of self), there is actually no 'self' or 'what belongs to self,' but due to the force of the accumulation and transformation of Prapancha (conceptual proliferation) from beginningless time, there arises an appearance of seeming existence. This is the same principle, so it is said to be 'existent.' Through the gate of Dhyana (meditation), there is no flow of dualistic sounds, unlike other categories. If so, what is the difference between this and the Tirthikas (those who seek liberation outside of Buddhism)? Are there any similarities? They rely on wrong views, while this relies on right views; they cling to non-oneness, which contradicts each other. However, in order not to contradict all that is seen, it is said that there is no duality. In Buddhism, this is Paratantra (dependent origination), which is not definitely belonging to either of the two natures, so it is said that there is no duality. Therefore, the principles between the two are extremely distant. The so-called 'naturally self-existent non-existence' means that it arises relying on various conditions, so it is called 'naturally non-existent.' The previous moment has already passed, so it is not new, and it is called 'self-existent without self-nature.' The so-called 'not firmly abiding' means that after a moment, its self-nature is destroyed. This principle of no self-nature is common with the Shravaka (Hearer Vehicle). If one clings to things that do not exist, one admits no self-nature, which is an uncommon principle of no self-nature. For example, if there is a reversed clinging, thinking that there is 'self,' etc. Like this, all the dharmas clung to by foolish people are completely non-existent, so Mahayana (Great Vehicle) admits that all dharmas have no self-nature. The so-called 'accomplished by no-nature' means that the principles of no birth and no death, etc., are established by no self-nature. The so-called 'subsequent reliance' means that there is no birth because of no self-nature, and there is no death because of no birth; because there is no birth and no death, it is originally tranquil; because it is originally tranquil, it is self-nature Nirvana. It should be known that the later sentences here are explained based on the previous sentences. Like this, the four kinds of skillful means and superior practices are in accordance with and can enter the Abhisamaya (realization) of a Bodhisattva. For example, the impermanence practices of the Shravaka Vehicle.

The Treatise says: There are also four Abhipraya (intentions) and four Samdhi (hidden meanings), and all the words of the Buddha should be decided accordingly. The four intentions are: 1. The intention of equality.

謂如說言我昔曾於彼時彼分。即名勝觀正等覺者。二別時意趣。謂如說言。若誦多寶如來名者。便於無上正等菩提已得決定。又如說言。由唯發願便得往生極樂世界。三別義意趣。謂如說言。若已逢事爾所殑伽河沙等佛。于大乘法方能解義。四補特伽羅意樂意趣。謂如為一補特伽羅。先贊佈施后還毀訾。如於佈施。如是尸羅及一分修當知亦爾。如是名為四種意趣。四秘密者。一令入秘密。謂聲聞乘中。或大乘中。依世俗諦理。說有補特伽羅。及有諸法自性差別。二相秘密。謂於是處說諸法相顯三自性。三對治秘密。謂於是處說行對治八萬四千。四轉變秘密。謂於是處以其別義。諸言諸字即顯別義。如有頌言。

覺不堅為堅　　善住于顛倒　極煩惱所惱　　得最上菩提

釋曰。遠觀於他欲作攝受。名為意趣。近觀於他欲令悟入。說名秘密。平等意趣者。謂一論佛由資糧等互相似故。說我昔曾於彼時等。如有意緣互相似性作如是言。彼即是我。然非昔時毗缽尸佛即今世尊釋迦牟尼。別時意趣者謂觀懈怠。不能於法精勤學者。故說是言。若誦多寶如來名者。便得決定。由唯發願便得往生極樂世界。此意長養先時善根。如世間說但由一錢而得於千。別義意趣者。謂證相大乘法義。與教相大乘法義。甚有差別。由此

【現代漢語翻譯】現代漢語譯本所謂意趣，比如這樣說：『我過去曾在某個時期、某個地方，名為勝觀正等覺者（Vipaśyin Tathāgata，過去七佛之一）。』這是第一種，稱為別時意趣（Adhiṣṭhāna-saṃdhi，基於特定時點的意趣）。第二種是別時意趣（Kāla-saṃdhi，基於不同時期的意趣），比如這樣說：『如果誦持多寶如來（Prabhūtaratna Tathāgata，寶勝如來）的名號，那麼對於無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）就已經得到了決定。』又比如這樣說：『僅僅通過發願，便能往生極樂世界（Sukhāvatī，西方凈土）。』第三種是別義意趣（Abhiprāya-saṃdhi，基於不同含義的意趣），比如這樣說：『如果已經供養過如殑伽河沙（Gaṅgā-nadī-vālukā，恒河沙）一樣多的佛，才能理解大乘佛法的意義。』第四種是補特伽羅意樂意趣（Pudgala-āśaya-saṃdhi，基於個人意樂的意趣），比如爲了一位補特伽羅（Pudgala，人），先讚歎佈施，然後又詆譭佈施。如同對待佈施一樣，對於持戒（Śīla，戒律）和一部分禪修（Bhāvanā，修行）也應當知道是同樣的道理。以上稱為四種意趣。四種秘密（Catvāraḥ pratisaṃdhayaḥ，四種秘密）是：第一，令入秘密（Praveśa-pratisaṃdhi，引入秘密），即在聲聞乘（Śrāvakayāna，小乘）或者大乘（Mahāyāna，大乘）中，依據世俗諦（Saṃvṛti-satya，世俗諦）的道理，說有補特伽羅（Pudgala，人），以及有諸法自性（Svabhāva，自性）的差別。第二，相秘密（Lakṣaṇa-pratisaṃdhi，相秘密），即在某個地方宣說諸法之相，顯現三種自性（Trisvabhāva，三自性）。第三，對治秘密（Pratipakṣa-pratisaṃdhi，對治秘密），即在某個地方宣說修行對治八萬四千種煩惱。第四，轉變秘密（Parāvṛtti-pratisaṃdhi，轉變秘密），即在某個地方用其他的含義，用各種言語和文字來顯示其他的含義。比如有頌文說：『覺悟不堅固的為堅固，善於安住于顛倒之中，被極度的煩惱所惱，卻能獲得最上的菩提。』解釋說：從遠處觀察他人，想要攝受他，稱為意趣。從近處觀察他人，想要讓他領悟進入，稱為秘密。平等意趣是指，因為佛陀的資糧等互相相似，所以在一部論典中說『我過去曾在某個時期』等等。比如有人因為意念到互相相似的性質而這樣說：『他就是我。』然而，過去的毗缽尸佛（Vipaśyin Buddha，過去七佛之一）並不是現在的世尊釋迦牟尼（Śākyamuni Buddha，釋迦牟尼佛）。別時意趣是指，觀察到懈怠，不能對佛法精勤學習的人，所以說：『如果誦持多寶如來（Prabhūtaratna Tathāgata，寶勝如來）的名號，便能得到決定。僅僅通過發願，便能往生極樂世界（Sukhāvatī，西方凈土）。』這種意趣是增長先前積累的善根，就像世間所說，僅僅因為一文錢而得到一千文錢。別義意趣是指，證相大乘佛法的意義，與教相大乘佛法的意義，有很大的差別。因此……

【English Translation】 English version Regarding 'intentional meaning,' for example, saying, 'I was once, at that time and in that place, known as Vipaśyin Tathāgata (one of the seven past Buddhas).' This is the first type, called Adhiṣṭhāna-saṃdhi (intentional meaning based on a specific time). The second is Kāla-saṃdhi (intentional meaning based on different times), such as saying, 'If one recites the name of Prabhūtaratna Tathāgata (the Many Treasures Thus Come One), then one has already obtained certainty regarding Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' Or, for example, saying, 'Merely by making a vow, one can be reborn in Sukhāvatī (the Pure Land of Ultimate Bliss).' The third is Abhiprāya-saṃdhi (intentional meaning based on different meanings), such as saying, 'If one has already served as many Buddhas as there are sands in the Gaṅgā River (Gaṅgā-nadī-vālukā), then one can understand the meaning of the Mahāyāna Dharma.' The fourth is Pudgala-āśaya-saṃdhi (intentional meaning based on individual intention), such as praising generosity for one Pudgala (person), and then criticizing generosity. Just as with generosity, it should be understood that the same applies to Śīla (morality) and a portion of Bhāvanā (meditation). These are called the four intentional meanings. The four secrets (Catvāraḥ pratisaṃdhayaḥ) are: First, Praveśa-pratisaṃdhi (the secret of introduction), which is, in the Śrāvakayāna (the Hearer Vehicle) or the Mahāyāna (the Great Vehicle), based on the truth of Saṃvṛti-satya (conventional truth), saying that there is a Pudgala (person), and that there are differences in the Svabhāva (inherent nature) of dharmas. Second, Lakṣaṇa-pratisaṃdhi (the secret of characteristics), which is where the characteristics of dharmas are explained, revealing the Trisvabhāva (three natures). Third, Pratipakṣa-pratisaṃdhi (the secret of antidotes), which is where the practice of antidotes to the eighty-four thousand afflictions is explained. Fourth, Parāvṛtti-pratisaṃdhi (the secret of transformation), which is where, in a certain place, other meanings are shown with various words and characters. For example, there is a verse that says: 'Perceiving the impermanent as permanent, dwelling well in the inverted, afflicted by extreme afflictions, one obtains the highest Bodhi.' It is explained that observing others from afar, wanting to embrace them, is called intentional meaning. Observing others from nearby, wanting to lead them to understanding and entry, is called secret. Equal intentional meaning refers to saying 'I was once, at that time,' etc., in a treatise because the Buddha's accumulations, etc., are similar to each other. For example, someone might say, thinking of the similar nature, 'He is me.' However, the past Vipaśyin Buddha (one of the seven past Buddhas) is not the present Śākyamuni Buddha (Shakyamuni Buddha). Intentional meaning based on different times refers to observing those who are lazy and cannot diligently study the Dharma, so it is said, 'If one recites the name of Prabhūtaratna Tathāgata (the Many Treasures Thus Come One), one will obtain certainty. Merely by making a vow, one can be reborn in Sukhāvatī (the Pure Land of Ultimate Bliss).' This intentional meaning is to increase previously accumulated good roots, just as the world says that one can obtain a thousand coins from just one coin. Intentional meaning based on different meanings refers to the fact that the meaning of the Dharma of the Great Vehicle of realization is very different from the meaning of the Dharma of the Great Vehicle of teaching. Therefore...

意趣。作如是言。若已逢事爾所殑伽河沙等佛。于大乘法方能解義極懸遠故。于大乘法簡取聖者。自內所證簡去隨言所解了義。補特伽羅意樂意趣者。先為慳貪讚歎佈施。后為樂施毀訾佈施。先為犯戒讚歎尸羅。后為持戒毀訾尸羅。為欲令修勝品善故。一分修者。謂世間修。令入秘密者。謂有處說補特伽羅及一切法自性差別。為令悟入世俗諦理。如聲聞乘中說有化生。諸有情等。如大乘中為化怖斷諸有情故。說心常等。相秘密者。為令悟入所知相故。對治秘密者。謂為對治所治貪等。諸行差別八萬四千。轉變秘密者。謂于字義轉變差別。覺不堅為堅者。剛強流散說名為堅。非此堅故說名不堅。即是調柔無散亂定。即於此中起堅固慧覺。彼為堅善。住于顛倒者。謂於四顛倒善能安住。知是顛倒決定無動。極煩惱所惱者。為化有情精進劬勞所疲倦故。如有頌言處生死久惱。但由於大悲如是等。得最上菩提者。是得諸佛三菩提義。

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。為欲開曉諸造釋者。解釋道理故說略由三相等言。

論曰。此中說緣起者。如說。

言熏習所生　　諸法此依彼　異熟與轉識　　更互為緣生

釋曰

【現代漢語翻譯】現代漢語譯本：意趣。像這樣說：『如果已經遇到像恒河沙一樣多的佛，才能理解大乘佛法的意義，因為大乘佛法極其深遠。』對於大乘佛法，簡擇選取聖者的自內心所證悟的，簡去隨順言語所理解的了義。補特伽羅（Pudgala，人或有情）的意樂意趣是：先因為慳吝而讚歎佈施，後來爲了喜歡佈施而譭謗佈施；先因為犯戒而讚歎持戒，後來爲了持戒而譭謗持戒，這是爲了讓修行者修習殊勝的善行。一部分修行者，指的是世間的修行，讓他們進入秘密法門，指的是在某些地方說補特伽羅以及一切法自性的差別，爲了讓他們領悟世俗諦的道理，就像聲聞乘中說有化生（Opapatika）的眾生等等。就像大乘中爲了化解恐懼、斷除煩惱的眾生，說心是常等等。相秘密，是爲了讓他們領悟所知的表相。對治秘密，指的是爲了對治所要對治的貪婪等等，各種行為的差別有八萬四千種。轉變秘密，指的是對於字義的轉變差別。覺悟不堅固為堅固，剛強流散被說成是堅固，並非因為它是堅固的才說它不堅固，而是指調柔沒有散亂的禪定。就在這禪定中生起堅固的智慧，覺悟到它是堅固的善。安住在顛倒之中，指的是對於四種顛倒（四種錯誤的認知）能夠很好地安住，知道它們是顛倒的，並且決定不動搖。被極度煩惱所困擾的人，是爲了教化那些因為精進努力而疲憊不堪的眾生。就像頌詞所說：『處於生死中長久被煩惱困擾，但這只是因為大悲心。』等等。獲得最上菩提（Bodhi，覺悟）的人，是獲得了諸佛的三種菩提的意義。論曰：如果有人想要造大乘佛法的解釋，大概通過三種方式，應該造作這種解釋：第一是通過說明緣起（Pratītyasamutpāda，因緣生起）；第二是通過說明從因緣所生的法的表相；第三是通過說明語義。釋曰：爲了開導那些造作解釋的人，解釋其中的道理，所以說大概通過三種方式等等。論曰：這裡所說的緣起，就像所說的：言語熏習所生，諸法此依彼，異熟與轉識，更互為緣生。釋曰：

【English Translation】 English version: Intentions. Speaking thus: 'If one has encountered Buddhas as numerous as the sands of the Ganges, then one can understand the meaning of the Mahayana Dharma, because the Mahayana Dharma is extremely profound.' Regarding the Mahayana Dharma, selectively choosing the realization of the saints from their own minds, discarding the definitive meaning understood by following words. The intentions and interests of a Pudgala (person or sentient being) are: first, praising generosity because of stinginess, and later, criticizing generosity because of the joy of giving; first, praising morality because of breaking precepts, and later, criticizing morality because of upholding precepts. This is to enable practitioners to cultivate superior good deeds. A portion of practitioners refers to worldly practice, leading them into secret doctrines, which refers to saying in some places the differences in the nature of Pudgalas and all dharmas, in order to enable them to realize the truth of conventional reality, just as the Sravaka Vehicle speaks of beings born by transformation (Opapatika), and so on. Just as in the Mahayana, in order to transform beings who are afraid and cut off afflictions, it is said that the mind is constant, and so on. Aspect secrets are to enable them to realize the aspects of what is known. Antidote secrets refer to the differences in the eighty-four thousand types of actions, such as greed, which are to be treated. Transformation secrets refer to the differences in the transformation of the meaning of words. Realizing impermanence as permanence, rigidity and dissipation are called permanence, not because it is permanent that it is called impermanent, but it refers to the gentle and non-scattered concentration. From this concentration arises firm wisdom, realizing that it is firm good. Abiding in inversion refers to being able to abide well in the four inversions (four kinds of wrong perceptions), knowing that they are inversions and being determined not to waver. Those who are troubled by extreme afflictions are to transform sentient beings who are exhausted by diligent effort. As the verse says: 'Being in samsara for a long time, troubled by afflictions, but this is only because of great compassion,' and so on. Those who attain the supreme Bodhi (enlightenment) have attained the meaning of the three Bodhis of the Buddhas. Treatise: If someone wants to create an explanation of the Mahayana Dharma, roughly through three aspects, one should create this explanation: first, by explaining Pratītyasamutpāda (dependent origination); second, by explaining the characteristics of the dharmas arising from dependent origination; and third, by explaining the meaning of the words. Commentary: In order to enlighten those who create explanations and explain the principles within, it is said that it is roughly through three aspects, and so on. Treatise: The dependent origination mentioned here is as it is said: Born from the熏習 of words, all dharmas depend on each other, Vipāka (result) and consciousness, arise as mutual causes. Commentary:

。如是緣起及緣生法。所知依處已辨其相已解三種緣起相故。今於此中復略顯示阿賴耶識。與其轉識互為因果。故伽他中說言熏習所生等言。

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。謂遍計所執相於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。有相有見識為自性者。此如先說。相識自性。謂色識等及眼識等。見識自性謂根識識等。又彼以依處為相者。謂依他起相是二自性所依處故。遍計所執為相者。即是遍計所執自性。法性為相者。謂即於此凈分安立。為顯此義說半頌言。從有相有見應知彼三相。未見已見真者同時者。謂若爾時未見真者。于依他起自性中見圓成實無。遍計所執有。即於此時已見真者。見遍計所執無圓成實有。何處誰無依他所執無者。于依他起中。遍計所執無故。于中何有成實。于中有者。于依他起中圓成實有故。此中妄見

【現代漢語翻譯】現代漢語譯本：像這樣，緣起和緣生之法，所知的依據之處已經辨明其相狀，也已經理解了三種緣起的相狀。現在在這裡再次簡略地顯示阿賴耶識（Ālayavijñāna，儲存識），以及它與轉識（pravṛtti-vijñāna，活動識）之間互為因果的關係。所以伽他（gāthā，偈頌）中說『熏習所生』等語。

論曰：再次，那些轉識的相法，以有相、有見的識為自性。而且，那些轉識以依處為相，遍計所執（parikalpita，虛妄分別）為相，法性（dharmatā，事物本性）為相。由此顯示三種自性的相狀，如經文所說：

『從有相有見，應知彼三相。』

再次，應該如何解釋這些相狀呢？所謂的遍計所執相，在依他起相（paratantra，依他而起）中實際上並不存在。而圓成實相（pariniṣpanna，圓滿成就）在其中真實存在。由於這兩種『非有』和『有』，『非得』和『得』，『未見』和『已見』，對於真理的認識是同時發生的。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，如果得到了那個，就不能得到這個；如果得到了這個，就不能得到那個。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：『有相有見識為自性』，這就像先前所說的，相識的自性，指的是色識等以及眼識等。見識的自性指的是根識、意識等。『又彼以依處為相』，指的是依他起相是兩種自性所依賴之處。『遍計所執為相』，指的就是遍計所執自性。『法性為相』，指的是就在這清凈的部分安立。爲了顯明這個意義，說了半首偈頌：『從有相有見，應知彼三相』。『未見已見真者同時』，指的是如果那時還沒有見到真理的人，在依他起自性中看到圓成實無，遍計所執有；那麼就在此時，已經見到真理的人，看到遍計所執無，圓成實有。『何處誰無依他所執無』，在依他起中，遍計所執是無的。『于中何有成實，于中有者』，在依他起中，圓成實是有的。這裡面的虛妄見解

【English Translation】 English version: Thus, such is the arising of conditions and the law of conditioned arising. The basis of what is known has been distinguished in its characteristics, and the three characteristics of conditioned arising have been understood. Now, here again, the Ālayavijñāna (storehouse consciousness) is briefly shown, along with its relationship with the pravṛtti-vijñāna (active consciousness) as mutual cause and effect. Therefore, it is said in the gāthā (verse), 'arising from habitual tendencies,' and so on.

Treatise: Furthermore, those characteristics of the pravṛtti-vijñāna, have the nature of consciousness with appearance and perception. Moreover, those consciousnesses have the dependent nature (paratantra) as their characteristic, the imagined nature (parikalpita) as their characteristic, and the true nature (dharmatā) as their characteristic. Thus, the characteristics of the three natures are shown, as it is said:

'From appearance and perception, one should know those three natures.'

Furthermore, how should these characteristics be explained? The imagined nature (parikalpita) does not actually exist in the dependent nature (paratantra). But the perfected nature (pariniṣpanna) truly exists within it. Because of these two, 'non-existence' and 'existence,' 'non-attainment' and 'attainment,' 'not yet seen' and 'already seen,' the realization of truth occurs simultaneously. That is to say, in the dependent nature, because there is no imagined nature, there is the perfected nature. At the time of this transformation, if one attains that, one cannot attain this; if one attains this, one cannot attain that. As it is said:

'The imagined does not exist in the dependent, the perfected exists within it, therefore attainment and non-attainment, are equal in it.'

Explanation: 'Consciousness with appearance and perception as its nature,' this is as previously said, the nature of consciousness with appearance, referring to color consciousness and so on, and eye consciousness and so on. The nature of consciousness with perception refers to root consciousness, mind consciousness, and so on. 'Moreover, those consciousnesses have the dependent nature as their characteristic,' refers to the dependent nature being the basis upon which the two natures rely. 'The imagined as its characteristic,' refers to the imagined nature itself. 'The true nature as its characteristic,' refers to being established in this pure aspect. To clarify this meaning, half a verse is said: 'From appearance and perception, one should know those three natures.' 'Not yet seen and already seen, the realization of truth occurs simultaneously,' refers to if at that time, those who have not yet seen the truth, see the perfected nature as non-existent and the imagined nature as existent in the dependent nature; then at this very moment, those who have already seen the truth, see the imagined nature as non-existent and the perfected nature as existent. 'Where is there non-existence? The imagined does not exist in the dependent,' in the dependent nature, the imagined nature is non-existent. 'What exists within it? The perfected exists within it,' in the dependent nature, the perfected nature exists. The false views in this

愚夫。由顛倒見。非有見有。有見非有。真見聖者。由無倒見。有見為有無見為無。為顯此義下半頌言。

故得及不得　　其中二平等

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。如是不觀說者。意趣釋諸義已。今當隨順說者。意趣釋說語義。或由德處或由義處者。謂由德意趣由義意趣。已得在已圓滿饒益故名為德。未得在已隨順趣求故名為義。

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

【現代漢語翻譯】現代漢語譯本愚笨的人由於顛倒的見解，認為沒有的卻認為有，認為有的卻認為沒有。真正見到真理的聖者，由於沒有顛倒的見解，認為有就是有，認為沒有就是沒有。爲了彰顯這個道理，所以下半頌說：

『所以得到和得不到，在這兩者之間是平等的。』

論曰：解釋這句話的含義，就是先說第一句，然後用其餘的句子來分別顯示，或者從功德的角度，或者從義理的角度。

釋曰：像這樣不觀察說法者的意圖來解釋各種義理之後，現在應當順應說法者的意圖來解釋這句話的含義，或者從功德的角度，或者從義理的角度。所謂從功德的意圖，從義理的意圖，是指已經得到的，已經在圓滿的饒益之中，所以稱為功德；還沒有得到的，已經在隨順地追求，所以稱為義理。

論曰：從功德的角度來說，就是說佛的功德是最清凈的覺悟，不二的現行，趨向于無相的法，安住在佛的安住之中，獲得一切佛的平等性，到達沒有障礙的地方，不可轉變的法，所行之處沒有阻礙，所安立之處不可思議，游於三世平等的法性，他的身形流佈於一切世界，對於一切法的智慧沒有疑惑和滯礙，對於一切行成就了大覺悟，對於諸法的智慧沒有疑惑，凡所顯現的身形不可分別，一切菩薩等所求的智慧得到佛的無二，安住在殊勝的彼岸，不互相間雜，如來的解脫妙智究竟圓滿，證得沒有中間和邊際的佛地平等，窮盡法界，窮盡虛空的本性，窮盡未來際，最清凈的覺悟。應當知道這句話由其餘的句子分別顯示，這樣才能成就善於說法的本性。

最清凈的覺悟，是指佛世尊最清凈的覺悟。應當知道這是佛的二十一種功德所包含的。即對於所知的一切事物，一向沒有障礙的轉變功德；對於有和無這兩種相對的真如，最殊勝清凈能夠進入的功德；沒有功用而佛事不休息的安住功德；在法身中所依靠的意樂和作業沒有差別的功德；修習一切障礙的對治功德；降伏一切外道的功德；生在世間，不被世俗的法所障礙的功德；安

【English Translation】 English version A foolish person, due to inverted views, perceives what is not as existent and what is existent as non-existent. A true sage who sees the truth, due to the absence of inverted views, perceives what is existent as existent and what is non-existent as non-existent. To manifest this principle, the latter half of the verse says:

'Therefore, what is attained and what is not attained are equal in between.'

Treatise says: To explain the meaning of this statement is to first state the initial phrase and then use the remaining phrases to separately reveal it, either from the perspective of merit or from the perspective of principle.

Explanation says: Having explained various principles in this way without observing the intention of the speaker, now we should explain the meaning of the statement in accordance with the intention of the speaker, either from the perspective of merit or from the perspective of principle. The so-called intention from the perspective of merit and intention from the perspective of principle refers to what has already been attained, which is already in complete benefit, and is therefore called merit; what has not yet been attained is already in the process of being pursued, and is therefore called principle.

Treatise says: From the perspective of merit, it means speaking of the Buddha's merit as the most pure enlightenment, the non-dual manifestation, tending towards the Dharma of no-form (Anitya-lakshana), abiding in the Buddha's abiding, attaining the equality of all Buddhas, reaching the place without obstacles, the irreversible Dharma, where there is no hindrance in what is practiced, where what is established is inconceivable, wandering in the equal Dharma-nature of the three times (past, present, and future), his body flowing throughout all worlds, without doubt or stagnation in the wisdom of all Dharmas, achieving great enlightenment in all practices, without doubt in the wisdom of all Dharmas, the manifested forms being indistinguishable, the wisdom sought by all Bodhisattvas (Bodhisattva) obtaining the non-duality of the Buddha, abiding on the supreme shore, not intermingling, the ultimate perfection of the Tathagata's (Tathagata) liberating wondrous wisdom, realizing the equality of the Buddha-ground without middle or edge, exhausting the Dharma-realm (Dharmadhatu), exhausting the nature of emptiness, exhausting the future, the most pure enlightenment. It should be known that this phrase is separately revealed by the remaining phrases, so that it can achieve the nature of being skilled in speaking the Dharma.

The most pure enlightenment refers to the most pure enlightenment of the Buddha, the World-Honored One (Bhagavan). It should be known that this is encompassed by the twenty-one kinds of merit of the Buddha. Namely, the merit of transforming without obstruction in all that is knowable; the merit of being able to enter the most supreme purity of the true suchness (Tathata) of the two relative aspects of existence and non-existence; the merit of abiding in the non-resting Buddha-activity without effort; the merit of the intention and action relied upon in the Dharmakaya (Dharmakaya) being without difference; the merit of cultivating the antidote to all obstacles; the merit of subduing all external paths; the merit of being born in the world without being hindered by worldly Dharmas; the merit of establishing

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

釋曰。最清凈覺者。此是初句由所餘句開顯其義。如是乃名善說法性。謂以多德辯說一德。謂于所知一向無障轉功德者。此即開示不二現行。謂佛一向無障礙智。於一切事品類差別無著無礙故。非如聲聞等智有處有障有處無障二種。或二處現行。此中無有如是所說二種現行。是故說名不二現行。由此故名最清凈覺。有大功能智斷滿故。后諸句中皆應如是互相配屬。于有無無二相真如最清凈能入功德者。此即開示趣無相法。謂此真如有圓成實相。無遍計所執相。由此道理名無二相。無有無相是實有故。無有有相所執無故。最勝清凈能入功德者。謂即真如最勝清凈。一切法中最第一故。遠離一切客塵垢故。於此真如自既能入。亦令他入。是故說為最勝清凈能入功德。由此如前應當配屬。自既清凈亦令他凈故。無功用佛事不休息住功德者。此即開示住于佛住。謂不作功用於諸佛事。有情等中能無間斷。隨其所應恒正安住

【現代漢語翻譯】現代漢語譯本樹立法功德（建立正法的功德）。授記功德（給予授記的功德）。於一切世界示現受用變化身功德（在所有世界示現受用和變化身的功德）。斷疑功德（斷除疑惑的功德）。令入種種行功德（使眾生進入各種修行的功德）。當來法生妙智功德（未來佛法產生微妙智慧的功德）。如其勝解示現功德（根據眾生的殊勝理解而示現的功德）。無量所依調伏有情加行功德（以無量所依來調伏有情眾生的加行功德）。平等法身波羅蜜多成滿功德（平等法身達到圓滿的波羅蜜多的功德）。隨其勝解，示現差別佛土功德（根據眾生的殊勝理解，示現不同佛土的功德）。三種佛身方處無分限功德（法身、報身、應化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（在生死輪迴的盡頭，永遠示現利益和安樂一切有情的功德）。無盡功德等（無盡的功德等等）。

解釋：最清凈覺者（The most pure enlightened one）。這是第一句，由其餘的句子來闡明它的意義。這樣才稱得上是善於說法性。即用多種功德來辯說一種功德。所謂對於所知的一切事物都沒有障礙的功德，這即是開示不二現行（non-dual manifestation）。即佛陀一向沒有障礙的智慧，對於一切事物的品類差別都沒有執著和障礙。不像聲聞等人的智慧，在有些地方有障礙，有些地方沒有障礙，或者在兩個地方同時顯現。這裡沒有像這樣所說的兩種顯現。所以稱為不二現行。因此稱為最清凈覺。因為具有大的功能、智慧和斷除煩惱的圓滿。後面的句子都應該像這樣互相配合。對於有和無這兩種相對概念都不存在的真如（Tathata）的最清凈的能入功德，這即是開示趣入無相法（the path of no-characteristics）。即此真如具有圓成實相（Parinispanna），而沒有遍計所執相（Parikalpita）。根據這個道理稱為無二相（non-duality of characteristics）。沒有無相，因為它是真實存在的。沒有有相，因為所執著的並不存在。最殊勝清凈的能入功德，即真如是最殊勝清凈的，在一切法中是最第一的。遠離一切客塵垢。對於此真如，自己既能進入，也令他人進入。所以說為最殊勝清凈的能入功德。由此如前應當配合，自己既清凈也令他人清凈。無功用佛事不休息住功德（the merit of dwelling in effortless Buddha-activity without rest），這即是開示安住于佛的境界。即不作任何功用，在諸佛的事業中，在有情眾生中能夠無間斷地，根據他們所需要的，恒常安住。

【English Translation】 English version The merit of establishing the Dharma. The merit of bestowing predictions. The merit of manifesting enjoyment and transformation bodies in all worlds. The merit of cutting off doubts. The merit of leading beings into various practices. The merit of generating wondrous wisdom in the future Dharma. The merit of manifesting according to their superior understanding. The merit of the preliminary practices of subduing sentient beings based on countless supports. The merit of perfecting the Paramita of the equal Dharmakaya. The merit of manifesting different Buddha lands according to their superior understanding. The merit of the three Buddha bodies being without limitations in space and time. The merit of constantly manifesting benefit and happiness to all sentient beings throughout the end of samsara. Endless merits, and so on.

Explanation: 'The most pure enlightened one.' This is the first sentence, and the remaining sentences clarify its meaning. Only in this way can it be called skillful in expounding the nature of reality. That is, using many merits to explain one merit. The so-called merit of having no obstruction to all that is knowable, this is to reveal non-dual manifestation. That is, the Buddha's unobstructed wisdom, without attachment or hindrance to the categories and differences of all things. It is not like the wisdom of the Sravakas, which has obstructions in some places and no obstructions in others, or manifests in two places simultaneously. There is no such dual manifestation spoken of here. Therefore, it is called non-dual manifestation. Hence, it is called the most pure enlightened one, because it has great function, wisdom, and the perfection of cutting off afflictions. All the following sentences should be matched in this way. The merit of being able to enter the most pure Suchness (Tathata), which is without the two aspects of existence and non-existence, this is to reveal entering the Dharma of no-characteristics. That is, this Suchness has the Parinispanna (perfected nature), and does not have the Parikalpita (imagined nature). According to this principle, it is called non-duality of characteristics. There is no non-existence, because it is truly existent. There is no existence, because what is clung to does not exist. The most supreme pure merit of being able to enter, that is, Suchness is the most supreme pure, the most foremost among all Dharmas. It is far from all adventitious defilements. Regarding this Suchness, one can both enter oneself and lead others to enter. Therefore, it is said to be the most supreme pure merit of being able to enter. Therefore, it should be matched as before, one is both pure oneself and makes others pure. The merit of dwelling in effortless Buddha-activity without rest, this is to reveal dwelling in the state of the Buddha. That is, without making any effort, in the activities of the Buddhas, among sentient beings, one can continuously and constantly dwell according to their needs.

聖天梵住。非如聲聞要作功用。方能成辦利有情事。非如外道雖有所住。而非殊勝天住。即是四種靜慮梵住即是悲等無量。聖住即是空無相等。於法身中所依意樂作事無差別功德者。即是開示逮得一切佛平等性。所依無差別者。一切皆依清凈智故。意樂無差別者。一切皆有利益安樂一切有情勝意樂故。作業無差別者。一切皆作受用變化利他事故。非如聲聞等唯有所依故。修一切障對治功德者。即是開示到無障處。謂已串習一切煩惱及所知障對治聖道。一切種智定自在性。已到永離一切障氣所依趣處。降伏一切外道功德者。即是開示不可轉法。謂教證二法皆不為他所能動轉。無有餘法勝過此故。生在世間不為世法所礙功德者。即是開示所行無礙。謂若於中常所游履說名所行。雖行世間而於其中非利衰等愛恚世法所能拘礙。如有頌言。

諸佛常游於世間　　利樂一切有情類　八法熱風邪分別　　不能傾動不拘礙

安立正法功德者。即是開示其所安立不可思議。謂契經等十二分教名所安立。安立彼彼自相共相故。如是安立非諸愚夫覺所行故。出世間故不可思議。此所安立不可思議。即是功德如前配屬。授記功德者。即是開示游於三世平等法性。謂於三世平等法效能遍游涉。以於三世平等性中。能隨解了過去未來

【現代漢語翻譯】現代漢語譯本聖天（Āryadeva）的梵住（Brahmavihāra），不像聲聞（Śrāvaka）需要通過努力才能成就利益有情（Sattvas）之事。不像外道（Tīrthika）雖然有所住處，但並非殊勝的天住。此梵住即是四種靜慮（Dhyāna），梵住即是悲（Karuṇā）等無量（Apramāṇa）。聖住即是空（Śūnyatā）、無相（Animitta）等。於法身（Dharmakāya）中所依的意樂（Āśaya），作事（Karma）無差別功德者，即是開示逮得一切佛（Buddha）的平等性（Samatā）。所依無差別者，一切皆依清凈智（Viśuddha-jñāna）故。意樂無差別者，一切皆有利益安樂一切有情（Sattvas）的殊勝意樂故。作業無差別者，一切皆作受用（Bhoga）、變化（Nirmāṇa）利他事故。不像聲聞等唯有所依故。修一切障（Āvaraṇa）對治功德者，即是開示到達無障處。謂已串習一切煩惱（Kleśa）及所知障（Jñeyāvaraṇa）對治的聖道（Ārya-mārga），一切種智（Sarvākārajñatā）定自在性（Samādhi-vaśitā）。已到永離一切障氣所依的趣處。降伏一切外道功德者，即是開示不可轉法。謂教（Āgama）、證（Adhigama）二法皆不為他所能動轉。無有餘法勝過此故。生在世間不為世法所礙功德者，即是開示所行無礙。謂若於中常所游履說名所行。雖行世間而於其中非利（Lābha）衰（Alābha）等愛（Rāga）恚（Dveṣa）世法所能拘礙。如有頌言：　諸佛常游於世間　　利樂一切有情類　八法熱風邪分別　　不能傾動不拘礙安立正法功德者，即是開示其所安立不可思議。謂契經（Sūtra）等十二分教（Dvādaśāṅga-buddhavacana）名所安立。安立彼彼自相（Svalakṣaṇa）、共相（Sāmānyalakṣaṇa）故。如是安立非諸愚夫覺所行故。出世間故不可思議。此所安立不可思議，即是功德如前配屬。授記功德者，即是開示游於三世（Tri-adhvan）平等法性（Dharmatā）。謂於三世平等法效能遍游涉。以於三世平等性中，能隨解了過去未來。

【English Translation】 English version Āryadeva's Brahmavihāra (Divine Abode), unlike that of a Śrāvaka (Hearer), does not require effort to accomplish the benefit of sentient beings (Sattvas). Unlike that of a Tīrthika (Non-Buddhist), although there is a dwelling, it is not a supreme divine abode. This Brahmavihāra is the four Dhyānas (Meditative Absorptions), and the Brahmavihāra is immeasurable (Apramāṇa) such as Karuṇā (Compassion). The divine abode is Śūnyatā (Emptiness), Animitta (Signlessness), etc. Regarding the Dharmakāya (Body of Truth), the merit of having no difference in Āśaya (Intention) and Karma (Action) is to reveal and attain the Samatā (Equality) of all Buddhas (Enlightened Ones). The absence of difference in the basis (Ālaya) is because everything relies on Viśuddha-jñāna (Pure Wisdom). The absence of difference in intention is because everything has the supreme intention to benefit and bring happiness to all sentient beings. The absence of difference in action is because everything is done for the sake of enjoying (Bhoga), transforming (Nirmāṇa), and benefiting others. It is not like the Śrāvakas, who only have a basis. The merit of cultivating the antidotes to all Āvaraṇas (Obscurations) is to reveal the attainment of a place without obscurations. This means having become familiar with the Ārya-mārga (Noble Path) that is the antidote to all Kleśas (Afflictions) and Jñeyāvaraṇa (Obscuration of Knowledge), and the Samādhi-vaśitā (Mastery of Samādhi) of Sarvākārajñatā (Omniscience). Having reached a place where the basis of all obstructive influences is permanently abandoned. The merit of subduing all Tīrthikas (Non-Buddhists) is to reveal the irreversible Dharma. This means that neither the Āgama (Scriptural Transmission) nor the Adhigama (Realization) can be moved or altered by others. There is no other Dharma that surpasses this. The merit of being born in the world without being hindered by worldly dharmas is to reveal unimpeded conduct. This means that the place where one constantly travels is called conduct. Although one acts in the world, one is not constrained by worldly dharmas such as Lābha (Gain), Alābha (Loss), Rāga (Attachment), and Dveṣa (Aversion). As a verse says: The Buddhas constantly wander in the world, benefiting and bringing happiness to all sentient beings. The hot winds and wrong discriminations of the eight worldly concerns cannot shake or constrain them. The merit of establishing the true Dharma is to reveal that what is established is inconceivable. This refers to the Dvādaśāṅga-buddhavacana (Twelve Branches of the Buddha's Teachings), such as the Sūtras (Discourses), which are called the established. Because they establish the Svalakṣaṇa (Own-characteristic) and Sāmānyalakṣaṇa (General-characteristic) of each. Such an establishment is not the conduct of the awareness of fools. Because it is supramundane, it is inconceivable. This inconceivable establishment is the merit as previously assigned. The merit of prophecy is to reveal wandering in the Dharmatā (Nature of Reality) that is equal in the Tri-adhvan (Three Times). This means being able to wander extensively in the Dharmatā that is equal in the three times. Because in the equality of the three times, one can understand the past and future accordingly.

曾當轉事。皆如現在而授記故。於一切世界示現受用變化身功德者。此即開示其身流佈一切世界。謂隨所化遍諸世界。示現兩身利樂彼故。斷疑功德者。即是開示於一切法智無疑滯。於一切境善決定故。非於諸法自不決定能決他疑。非離決定能斷疑故。令入種種行功德者。即是開示於一切行成就大覺。當來法生妙智功德者。即是開示于諸法智。無有疑惑。謂聖聲聞。言此全無少分善根而棄捨者。佛薄伽梵知彼后時善法當生。現證知彼餘生微少善根種子所隨逐故。如其勝解示現功德者即是開示凡所現身不可分別。謂隨有情種種勝解。現金色等。雖現此身而無分別。如末尼珠及簫笛等廣說如彼。如來密經無量所依。調伏有情加行功德者。即是開示一切菩薩等所求智。謂由無量菩薩所依。為欲調伏諸有情故。發起加行佛增上力。聞法為先獲得妙智。異類菩薩攝受付囑。展轉相續無間而轉。由此證得一切菩薩等所求智。平等法身波羅蜜多成滿功德者。即是開示得佛無二住勝彼岸。謂無二故名為平等。依平等法身波羅蜜多果位成滿故。或平等者無減無增。於法身中波羅蜜多一切成滿。其中無有或增或減。非如於彼菩薩地中波羅蜜多有增有減。隨其勝解示現差別佛土功德者。即是開示不相間雜如來解脫妙智究竟。謂觀眾生勝解差別

【現代漢語翻譯】現代漢語譯本曾經承擔過轉輪聖王的事業，都像現在這樣被授記。在一切世界示現受用變化身功德，這便是開示其身流佈於一切世界，即是說隨著所化眾生遍佈各個世界，示現兩身以利益安樂他們。斷疑功德，即是開示對於一切法智沒有疑惑滯礙，對於一切境界善於決斷。如果對於諸法自己都不確定，就不能解決他人的疑惑，不離開決斷就不能斷除疑惑。令入種種行功德，即是開示對於一切行成就大覺。當來法生妙智功德，即是開示對於諸法智沒有疑惑，即聖聲聞。如果有人說此人全無少分善根而被捨棄，佛薄伽梵（世尊）知道此人後來會生出善法，現證知道此人其餘生中微少善根種子所隨逐的緣故。如其勝解示現功德，即是開示凡所現之身不可分別，即隨著有情種種勝解，現金色等，雖然現此身而無分別，如同摩尼寶珠及簫笛等，詳細情況如同那些描述。如來密經無量所依，調伏有情加行功德，即是開示一切菩薩等所求之智，即由無量菩薩所依，爲了調伏諸有情，發起加行佛增上力，以聽聞佛法為先而獲得妙智，異類菩薩攝受佛的囑託，輾轉相續無間斷地運轉。由此證得一切菩薩等所求之智。平等法身波羅蜜多（到彼岸）成滿功德，即是開示得到佛的無二住勝彼岸，即因為無二所以名為平等，依靠平等法身波羅蜜多果位成滿的緣故。或者說平等就是無減無增，在法身中波羅蜜多一切成滿，其中沒有或增或減，不像在菩薩地中波羅蜜多有增有減。隨著眾生的勝解示現差別佛土功德，即是開示不相間雜如來解脫妙智究竟，即觀察眾生勝解的差別。

【English Translation】 English version He once undertook the affairs of a Chakravartin (wheel-turning king), and all were predicted as they are now. To manifest the merits of the enjoyment and transformation body in all worlds is to reveal that his body pervades all worlds, meaning that he manifests two bodies to benefit and bring joy to those who are to be transformed throughout the worlds. The merit of dispelling doubts is to reveal that there is no doubt or hindrance in the wisdom of all dharmas, and that one is good at making decisions in all realms. If one is not certain about dharmas oneself, one cannot resolve the doubts of others; without decisiveness, one cannot dispel doubts. The merit of leading into various practices is to reveal the great enlightenment achieved through all practices. The merit of the arising of wonderful wisdom from future dharmas is to reveal that there is no doubt in the wisdom of all dharmas, namely the holy Shravakas (listeners). If someone says that this person has no trace of good roots and is abandoned, the Buddha Bhagavan (the Blessed One) knows that good dharmas will arise in this person later, and directly knows that this person is accompanied by the seeds of slight good roots in their remaining lives. The merit of manifesting according to their understanding is to reveal that all manifested bodies are indistinguishable, meaning that according to the various understandings of sentient beings, golden colors, etc., are manifested. Although this body is manifested, there is no distinction, like a Mani jewel or a flute, etc., as described in detail there. The immeasurable basis of the Tathagata's Secret Sutra, the merit of the effort to tame sentient beings, is to reveal the wisdom sought by all Bodhisattvas, etc., meaning that relying on immeasurable Bodhisattvas, in order to tame all sentient beings, the Buddha's increased power initiates effort, and wonderful wisdom is obtained by listening to the Dharma first. Bodhisattvas of different kinds receive the Buddha's entrustment, and the transmission continues uninterrupted. Through this, the wisdom sought by all Bodhisattvas, etc., is attained. The merit of the perfection of the equality Dharmakaya (Dharma body) Paramita (perfection, going to the other shore) is to reveal the attainment of the Buddha's non-dual dwelling, the supreme other shore, meaning that it is called equality because it is non-dual, relying on the perfection of the equality Dharmakaya Paramita fruit position. Or, equality means without decrease or increase; in the Dharmakaya, all Paramitas are perfected, and there is no increase or decrease in them, unlike in the Bodhisattva grounds where Paramitas have increase and decrease. The merit of manifesting different Buddha lands according to their understanding is to reveal the ultimate, unmixed, wonderful wisdom of the Tathagata's liberation, meaning observing the differences in the understanding of sentient beings.

。現金銀等種種佛土。不相間雜。世尊勝解現在前時。隨眾所樂悉皆顯現。無不了知是故說名如來解脫。妙智究竟此中勝解。說為解脫三種佛身方處無分限功德者。即是開示證無中邊佛地平等。謂如世界無中無邊。佛地亦爾。功德方處無有分限。或復世界方處無邊。諸佛三身即于其中稱世界量。平等遍滿以法身等即住。如是諸世界中非余處故。或法身等於佛地中平等遍滿。無中無邊無有分限。此法身等遍一切處。為諸眾生現作饒益。然非自性無中無邊。窮生死際常現利益安樂一切有情功德者。即是開示極於法界。謂此法界最清凈故。能起等流契經等法。極此法界于當來世一切有情。如其所應常能現作利益安樂。無盡功德者。即是開示盡虛空性。謂彼虛空無障為性。于有對物不障為業。性者界也。持自相故。非諸間穴明闇為性窮盡。如是虛空自性如彼虛空無邊無際。無盡無減無生無滅無有變易。於一切時現前容受一切質礙。法身亦爾。常現前作一切有情利樂為相。盡一切界遍作眾生諸饒益事。無有休息。等者。等取究竟功德。即是開示窮未來際。謂此功德窮未來際常無間斷。窮於未來無際之際。顯佛功德永無窮盡。所化有情永無盡故。

由此功德之所莊嚴。最清凈覺。顯薄伽梵異諸聲聞獨覺菩薩覺最勝故。云何而

【現代漢語翻譯】現代漢語譯本：現金銀等種種佛土（Buddhakṣetra，佛的國土）。不互相混雜。當世尊的殊勝理解顯現時，會隨著眾生的喜好而全部顯現。沒有不能瞭解的，所以被稱為如來解脫。這種妙智究竟的殊勝理解，被稱為解脫。三種佛身（Trikāya，法身、報身、應身）的方所和無限的功德，就是開示證悟沒有中邊（無中邊）的佛地平等。就像世界沒有中邊一樣，佛地也是如此。功德的方所沒有限制。或者說，世界的方所沒有邊際，諸佛的三身就在其中，按照世界的量，平等地遍滿。以法身等安住于這樣的世界中，沒有其他地方。或者法身等在佛地中平等遍滿，沒有中邊，沒有限制。這法身等遍一切處，為眾生示現利益。然而並非自性沒有中邊，窮盡生死之際，常示現利益，安樂一切有情的功德，就是開示窮盡法界（Dharmadhātu）。因為這法界最清凈，能生起等流的契經等法。窮盡這法界，在未來世，對一切有情，如其所應，常能示現利益安樂。無盡的功德，就是開示窮盡虛空性（Ākāśa-dhātu）。所謂虛空沒有障礙為特性，對於有對之物不障礙為作用。性就是界，保持自身相狀的緣故，不是諸間隙的明暗為特性。窮盡這樣的虛空，自性如那虛空一樣無邊無際，無盡無減，無生無滅，沒有變易。在一切時現前容受一切質礙。法身也是如此，常現前作為一切有情利樂的相狀，窮盡一切界，遍作眾生各種饒益之事，沒有休息。等者，等同於究竟的功德，就是開示窮盡未來際。所謂此功德窮盡未來際，常無間斷。窮盡未來無際的邊際，顯示佛的功德永遠無窮盡。所化度的有情永遠沒有窮盡的緣故。由此功德所莊嚴的最清凈覺悟，顯示薄伽梵（Bhagavān，世尊）不同於諸聲聞（Śrāvaka，阿羅漢）、獨覺（Pratyekabuddha，辟支佛）、菩薩（Bodhisattva，菩薩），因為佛的覺悟最殊勝。如何而...

【English Translation】 English version: Various Buddha-lands (Buddhakṣetra) of gold, silver, and so on, are not intermingled. When the Bhagavan's (世尊) excellent understanding manifests, it appears entirely according to the delight of the assembly. There is nothing that is not known; therefore, it is called the Tathāgata's (如來) liberation. This excellent understanding of ultimate wisdom is called liberation. The location and limitless merits of the three Buddha-bodies (Trikāya) are the revelation of realizing the equality of the Buddha-ground without a middle or edge (無中邊). Just as the world has no middle or edge, so too is the Buddha-ground. The location of merits is without limit. Or, the location of the world is without edge, and the three bodies of the Buddhas are within it, equally pervading according to the measure of the world. The Dharmakāya (法身) and others abide in such worlds, not elsewhere. Or, the Dharmakāya and others equally pervade the Buddha-ground, without a middle or edge, without limit. This Dharmakāya and others pervade all places, manifesting benefits for sentient beings. However, it is not self-nature without a middle or edge, constantly manifesting benefits throughout the cycle of birth and death, bringing happiness to all sentient beings. The merit of this is the revelation of exhausting the Dharmadhātu (法界). Because this Dharmadhātu is most pure, it can generate the Sutras and other teachings of equal flow. Exhausting this Dharmadhātu, in the future, for all sentient beings, as appropriate, it can constantly manifest benefits and happiness. The inexhaustible merit is the revelation of exhausting the nature of space (Ākāśa-dhātu). So-called space has no obstruction as its characteristic, and its function is not to obstruct objects with resistance. 'Nature' means 'realm,' because it maintains its own characteristics, not the brightness and darkness of the gaps as its characteristic. Exhausting such space, its nature is like that space, boundless and limitless, inexhaustible and undiminished, without birth or death, without change. At all times, it presently accommodates all material obstacles. The Dharmakāya is also like this, constantly manifesting as the aspect of benefiting and bringing happiness to all sentient beings, exhausting all realms, universally performing various beneficial deeds for sentient beings, without rest. 'Equal' means equal to ultimate merit, which is the revelation of exhausting the future. So-called this merit exhausts the future, constantly without interruption. Exhausting the limitless edge of the future, it reveals that the Buddha's merits are eternally inexhaustible. Because the sentient beings to be transformed are eternally inexhaustible. The most pure enlightenment adorned by these merits reveals that the Bhagavan (世尊) is different from the Śrāvakas (聲聞), Pratyekabuddhas (獨覺), and Bodhisattvas (菩薩), because the Buddha's enlightenment is the most supreme. How then...

得此最勝覺故次說言不二現行。諸聲聞等於所知境有二現行。所謂正智不染無智。佛無此故智德圓滿。為顯如來斷德圓滿。故次說言趣無相法不住生死涅槃相故。以何方便得此涅槃。故次說言住于佛住。由薄伽梵于空大悲善安住故。不住生死不住涅槃。如是佛住與余為共為不共耶。故次說言。逮得一切佛平等性。諸佛一切行相展轉和雜住故。如是已說自利圓滿。次當廣說利他圓滿。為顯已得一切所化障礙對治。故次說言到無障處。有諸魔等。能退轉法。能轉有情所作義利。今於此中無有是事。故次說言。不可轉法。于諸所作有情利益安樂事中。無有高下能為拘礙。故次說言所行無礙。依此方便能作有情諸饒益事。故次說言其所安立不可思議。如是加行諸佛世尊為性平等。為各差別。不爾何者游於三世平等法性。三世諸佛利有情事皆相似故。如是所作利有情事。為於一一諸世界中次第作耶。不爾何者其身流佈一切世界頓於一切諸世界中。現成佛故。為顯能斷于彼彼處所生起疑。故次說言於一切法智無疑滯。所化有情種性別故。如其所應方便化導。為欲顯此巧方便智。故次說言於一切行成就大覺。即依如是所化有情有能無能。善巧差別。故次說言于諸法智無有疑惑。即于所化有情邪正及俱行中。所應現相不可分別。為現此

【現代漢語翻譯】現代漢語譯本：因為獲得了這最殊勝的覺悟，所以接著說『不二現行』。諸位聲聞等對於所知的境界有二種現行，也就是正智不染無智。佛沒有這些，所以智慧功德圓滿。爲了彰顯如來斷德圓滿，所以接著說『趣無相法』，不住于生死涅槃之相的緣故。用什麼方法可以得到這種涅槃呢？所以接著說『住于佛住』。由於薄伽梵（Bhagavan，世尊）對於空性和大悲善於安住的緣故，不住生死，不住涅槃。這樣的佛住是與他人共有還是不共有的呢？所以接著說『逮得一切佛平等性』。諸佛的一切行相輾轉和合雜住的緣故。像這樣已經說了自利圓滿，接下來應當廣泛地說利他圓滿。爲了彰顯已經獲得一切所化眾生的障礙對治，所以接著說『到無障處』。有諸如魔等，能夠退轉佛法，能夠轉變有情所作的義利。現在在這裡沒有這些事，所以接著說『不可轉法』。在諸所作的有情利益安樂的事情中，沒有高下能夠成為拘礙，所以接著說『所行無礙』。依靠這種方便能夠做有情各種饒益的事情，所以接著說『其所安立不可思議』。像這樣加行，諸佛世尊的體性是平等的，還是各有差別呢？不是這樣的，什麼原因呢？游於三世平等法性的緣故，三世諸佛利益有情的事情都相似的緣故。像這樣所作的利益有情的事情，是在每一個世界中次第地做嗎？不是這樣的，什麼原因呢？其身流佈一切世界，頓時在一切世界中顯現成佛的緣故。爲了彰顯能夠斷除在那些地方所生起的疑惑，所以接著說『於一切法智無疑滯』。所化有情的種類有差別，所以如其所應地方便化導。爲了想要彰顯這種巧妙方便的智慧，所以接著說『於一切行成就大覺』。就是依靠像這樣所化有情的有能無能，善巧差別，所以接著說『于諸法智無有疑惑』。就是在所化有情的邪正以及俱行中，所應該顯現的相不可分別。爲了顯現這個

【English Translation】 English version: Having attained this supreme enlightenment, it is then said, 'Non-dual manifestation.' The Shravakas (Śrāvaka, Hearers) and others have two manifestations in the realm of knowable objects, namely, correct wisdom unmixed with ignorance. The Buddha does not have this, therefore the merits of wisdom are complete. To reveal the perfection of the Tathagata's (Tathāgata, Thus Gone One) severance, it is then said, 'Approaching the aspectless Dharma,' not dwelling in the aspects of Samsara (Saṃsāra, cyclic existence) and Nirvana (Nirvāṇa, liberation). By what means is this Nirvana attained? Therefore, it is then said, 'Abiding in the Buddha's Abiding.' Because the Bhagavan (Bhagavan, Blessed One) is well-established in emptiness and great compassion, he does not abide in Samsara, nor does he abide in Nirvana. Is such Buddha-abiding shared with others or not? Therefore, it is then said, 'Attaining the equality of all Buddhas.' Because all the aspects of the Buddhas dwell together in a mutually harmonious and mixed manner. Thus, the perfection of self-benefit has been spoken of. Next, the perfection of benefiting others should be extensively discussed. To reveal that the antidotes to all the obstacles of those to be transformed have been obtained, it is then said, 'Arriving at a place without obstacles.' There are demons and others who can cause the Dharma to regress and can change the beneficial actions of sentient beings. Now, there is no such thing here, so it is then said, 'Irreversible Dharma.' In all the beneficial and joyful affairs of sentient beings, there is no high or low that can be a hindrance, so it is then said, 'Unobstructed conduct.' Relying on this means, one can perform various beneficial deeds for sentient beings, so it is then said, 'Its establishment is inconceivable.' Are the practices of all the Buddhas and World Honored Ones equal in nature, or are they different? It is not so. Why? Because they roam in the equal Dharma-nature of the three times. The deeds of the Buddhas of the three times in benefiting sentient beings are all similar. Are these deeds of benefiting sentient beings performed sequentially in each world? It is not so. Why? Because their bodies pervade all worlds, and they manifest enlightenment in all worlds simultaneously. To reveal the ability to cut off the doubts that arise in those places, it is then said, 'No doubt or hesitation in the wisdom of all Dharmas.' The types of sentient beings to be transformed are different, so they are guided by expedient means as appropriate. To reveal this skillful wisdom, it is then said, 'Accomplishing great enlightenment in all practices.' It is precisely based on the abilities and inabilities of the sentient beings to be transformed, and the skillful differences, that it is then said, 'No doubt in the wisdom of all Dharmas.' It is precisely in the right and wrong, and the co-occurring aspects of the sentient beings to be transformed, that the appearances that should be manifested cannot be distinguished. To reveal this

事。故次說言凡所現身不可分別。引發任持不定種性聲聞菩薩。故贊大乘。為顯此事。故次說言。一切菩薩等所求智。為遮所化諸有情類于大師所。疑一切智非一切智。故次說言。得佛無二住勝彼岸。聞一切佛得平等言。即謂一切應同一性。為遮此疑。故次說言。不相間雜如來解脫妙智究竟。非一非異其相云何。為答此問故次說言。證無中邊佛地平等常無常等。一切皆是二邊相攝。云何無相為避此難。故次說言。極於法界。謂最清凈離諸戲論。是法界相如是種類。利眾生事。為經幾時故次說言。盡虛空性窮未來際。

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。無限大悲故於所受事無退弱故。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。不希異熟而行施故。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

【現代漢語翻譯】現代漢語譯本：因此接著說，凡所顯現之身不可分別，是爲了引導和任持不定種性的聲聞（Śrāvaka，聽聞佛法之弟子）和菩薩（Bodhisattva，立志成佛之人），所以讚歎大乘（Mahāyāna，佛教宗派之一）。爲了彰顯此事，所以接著說，一切菩薩等所求的智慧。爲了遮止所化度的有情眾生對於大師（佛陀）所產生的懷疑，即懷疑一切智（Sarvajñā，佛陀的智慧）是否真的是一切智，所以接著說，證得佛果（Buddha-hood）是無二的，安住于超越生死輪迴的彼岸（Nirvana，涅槃）。聽聞一切佛所說都是平等之語，就認為一切都應是同一體性，爲了遮止這種疑惑，所以接著說，不相間雜的如來（Tathāgata，佛陀的稱號之一）解脫妙智是究竟的。非一非異，那它的相狀是怎樣的呢？爲了回答這個問題，所以接著說，證悟到無中無邊的佛地（Buddha-bhūmi，佛的境界）是平等的，常與無常等一切都是二邊所攝。如何才能做到無相（alakṣaṇa，沒有固定不變的形態）呢？爲了避免這種詰難，所以接著說，窮極於法界（Dharmadhātu，宇宙萬法的本體），即最清凈，遠離一切戲論（prapañca，虛妄分別），這就是法界的相狀。像這樣的種類，利益眾生的事業，要經歷多久呢？所以接著說，直到虛空（ākāśa，沒有阻礙的狀態）的體性窮盡，直到未來的邊際。論曰：再次，從義理的角度來說，就像經文所說，如果諸位菩薩成就了三十二種法，才能被稱為菩薩。即對於一切有情眾生，生起利益和安樂的增上意樂，使他們進入一切智智，自己知道我現在需要什麼智慧，能夠摧伏驕慢，具有堅牢殊勝的意樂，不是虛假的憐憫，對於親人和非親之人都有平等心，永遠作為善友，乃至以涅槃為最終目標，說話恰如其分，面帶微笑先打招呼，具有無限的大悲心，對於所接受的事情沒有退縮，沒有厭倦之心，聽聞佛法沒有厭足，對於自己所犯的罪過有深刻的認識，對於他人所犯的罪過不嗔恨而是教誨，在一切威儀中恒常修治菩提心（bodhicitta，覺悟之心），不希望得到異熟果報而行佈施，不依賴任何有漏的欲樂而受持戒律，對於諸有情眾生沒有嗔恚障礙而行忍辱，爲了攝受一切善法而勤奮精進，捨棄一切**而修習禪定，以方便（upāya，善巧的方法）相應而修習般若（prajñā，智慧），通過四攝事（saṃgrahavastu，佈施、愛語、利行、同事）來攝受方便，對於持戒和破戒的善友沒有分別，以殷重之心聽聞正法，以

【English Translation】 English version: Therefore, it is said next that all manifested bodies cannot be distinguished, in order to guide and uphold Śrāvakas (listeners of the Buddha's teachings) and Bodhisattvas (beings who aspire to Buddhahood) of uncertain nature, hence praising the Mahāyāna (the Great Vehicle). To manifest this matter, it is said next that all Bodhisattvas and others seek wisdom. To prevent the sentient beings who are to be transformed from doubting the Master (the Buddha), that is, doubting whether Sarvajñā (the Buddha's omniscience) is truly Sarvajñā, it is said next that attaining Buddhahood is non-dual, dwelling on the other shore (Nirvana) that transcends birth and death. Hearing that all Buddhas speak equally, one might think that everything should be of the same nature. To prevent this doubt, it is said next that the Tathāgata's (another name for the Buddha) liberating and wonderful wisdom, which is not mixed, is ultimate. It is neither one nor different, so what is its form? To answer this question, it is said next that realizing the equality of the Buddha-bhūmi (Buddha-land), which is without beginning or end, all things such as permanence and impermanence are encompassed by the two extremes. How can one achieve alakṣaṇa (absence of characteristics)? To avoid this difficulty, it is said next that it extends to the very limit of the Dharmadhātu (the realm of all phenomena), which is the purest and free from all prapañca (conceptual proliferation). This is the nature of the Dharmadhātu. How long will such kinds of deeds, which benefit sentient beings, last? Therefore, it is said next that it lasts until the nature of ākāśa (space) is exhausted, until the end of the future. Treatise says: Furthermore, from the perspective of meaning, as it is said, if all Bodhisattvas accomplish thirty-two dharmas, they can be called Bodhisattvas. That is, for all sentient beings, to generate increasing intention of benefit and happiness, to lead them into Sarvajñā, to know what wisdom I need now, to be able to subdue pride, to have firm and excellent intention, not false compassion, to have equal mind towards relatives and non-relatives, to always be a good friend, even with Nirvana as the ultimate goal, to speak appropriately, to greet with a smile first, to have infinite great compassion, to have no retreat from what is accepted, to have no weariness, to have no satiety in hearing the Dharma, to have a deep understanding of one's own sins, not to be angry but to teach those who commit sins, to constantly cultivate bodhicitta (the mind of enlightenment) in all deportments, to practice generosity without hoping for different retribution, to uphold precepts without relying on any defiled pleasures, to practice patience without anger or obstruction towards all sentient beings, to diligently strive to gather all good dharmas, to abandon all ** and practice meditation, to practice prajñā (wisdom) in accordance with upāya (skillful means), to gather upāya through the four saṃgrahavastus (giving, kind speech, beneficial action, and cooperation), to have no distinction between virtuous friends who uphold precepts and those who break them, to listen to the true Dharma with earnestness, to

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。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

【現代漢語翻譯】現代漢語譯本由於殷重心住在阿練若（遠離塵囂的處所），所以不喜愛世俗雜事；由於對低劣的乘（教法）從不欣喜，所以對大乘（教法）的功德有深刻的認識；由於遠離惡友，所以親近善友；由於恒常修習四梵住（慈、悲、喜、舍），所以經常自在地運用五神通（天眼通、天耳通、他心通、宿命通、神足通）；由於依止智慧，所以對於安住于正行和不安住于正行的各類有情，都不捨棄；由於言語堅定，所以重視真諦和實情；由於以大菩提心恒常為首要，所以應當知道這些語句都是最初那句的差別，即對於一切有情生起利益安樂的增上意樂。這句『利益安樂增上意樂』有十六種行業的差別。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、不待他人請求而自然施予的加行業；四、不動壞業；五、無求染業。這有三句差別應當知道，即沒有染著的束縛，所以對於施恩者和非施恩者沒有愛和恨，在生生世世中恒常隨順（眾生）；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、對於快樂、痛苦和無二（不苦不樂）的狀態都平等對待的行業；八、沒有低劣的行業；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、無間斷作意的行業；十三、殊勝進行業，這有七句差別應當知道，即六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）的正加行，以及四攝事（佈施、愛語、利行、同事）的正加行；十四、成就圓滿的加行業，這有六句差別應當知道，即親近善士，聽聞正法，住在阿練若，遠離惡的尋思，作意功德。這又有兩句差別應當知道，即助伴的功德。這又有兩句差別應當知道；十五、成就圓滿的行業，這有三句差別應當知道，即無量的清凈，獲得大的威力，證得功德；十六、安立他們的行業，這有四句差別應當知道，即統御大眾的功德，決定無疑的教授教誡，用財物和佛法來攝受（眾生），沒有雜染的心。像這樣。

【English Translation】 English version Because Īśānacandra (殷重心) dwells in the araṇya (阿練若, a secluded place), he does not delight in worldly affairs; because he never rejoices in the inferior vehicle (下劣乘, Hīnayāna), he deeply sees the merits in the Great Vehicle (大乘, Mahāyāna); because he stays away from bad friends, he befriends good friends; because he constantly cultivates the four Brahmavihāras (四梵住, immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity), he often freely uses the five superknowledges (五神通, abhijñā: divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers); because he relies on wisdom, he does not abandon sentient beings who dwell in right conduct and those who do not dwell in right conduct; because his words are decisive, he values truth and reality; because he always puts the great Bodhicitta (大菩提心, the mind of enlightenment) first, it should be known that these phrases are all differentiations of the initial phrase, namely, generating an intention of increasing benefit and happiness for all sentient beings. This phrase 'intention of increasing benefit and happiness' has sixteen kinds of karmic differentiations. It should be known that these sixteen kinds of karma are: 1. Karma of progressive application; 2. Karma of non-reversal; 3. Karma of naturally applying effort without waiting for others to request; 4. Karma of non-destruction; 5. Karma of non-seeking defilement. This has three phrase differentiations that should be known, namely, because there is no entanglement with defilement, there is no love or hatred towards those who are kind or unkind, and it constantly follows (sentient beings) in life after life; 6. Karma that corresponds to speech and bodily actions, this has two phrase differentiations that should be known; 7. Karma of treating happiness, suffering, and neither (neither suffering nor happiness) equally; 8. Karma without inferiority; 9. Karma without regression; 10. Karma of gathering skillful means; 11. Karma of abhorring what is to be overcome, this has two phrase differentiations that should be known; 12. Karma of uninterrupted attention; 13. Karma of superior progress, this has seven phrase differentiations that should be known, namely, the correct application of the six Pāramitās (六波羅蜜多, perfections of giving, morality, patience, effort, meditation, and wisdom), and the correct application of the four Saṃgrahavastus (四攝事, means of gathering: giving, kind speech, beneficial action, and cooperation); 14. Karma of accomplishing and fulfilling application, this has six phrase differentiations that should be known, namely, befriending good people, hearing the correct Dharma, dwelling in the araṇya, staying away from evil thoughts, and attending to merits. This again has two phrase differentiations that should be known, namely, the merits of companions. This again has two phrase differentiations that should be known; 15. Karma of accomplishing and fulfilling, this has three phrase differentiations that should be known, namely, immeasurable purity, obtaining great power, and attaining merits; 16. Establishing their karma, this has four phrase differentiations that should be known, namely, the merit of leading the assembly, decisive and undoubted teaching and instruction, gathering (sentient beings) with wealth and Dharma, and having no defiled mind. Like this.

句應知皆是初句差別。

釋曰。三十二法由十六業分別顯示說彼業故。利益安樂增上意樂故者。或有利益而非安樂。如盛貪者強修梵行。或有安樂而非利益。如樂欲者。受用種種有罪境界。或有利益亦是安樂。如薄塵者樂修梵行。此中菩薩作如是心。云何皆令一切有情當得無上利益安樂。言意樂者。欲及勝解以為自性。此意樂勝故名增上意樂。令入一切智智故者。是展轉加行業之所解釋。譬如一燈轉然千燈。由此業故。利益安樂增上意樂則得顯現。如是於後一切句中。利益安樂增上意樂皆應配釋。自知我今何假智故者。是無顛倒業之所解釋。或有利樂增上意樂而是顛倒。故須自知。我今何假。由此智故說無倒業。謂我唯有如是聞慧。了知教證自有堪能。起隨所應無倒加行。如有頌言。

諸有自稱量　　勤求所求處　彼不逮劬勞　　而能到所到

如是等頌應當廣說。摧伏慢故者。是不待他請自然加行業之所解釋。他雖不請自然往彼為說正法。堅牢勝意樂故者。是不動壞業之所解釋。生死眾苦不能動壞所發心故。非假憐愍故。于親非親平等心故。永作善友乃至涅槃為後邊故者。是無求染業三種差別之所解釋。若有染系由愛染因。假作憐愍暫時攝受。若無染系非假憐愍。於一切時恒不捨離。若依愛染而作

【現代漢語翻譯】現代漢語譯本：這句話應該理解為都是從最初的句子中區分出來的。

解釋：三十二法是通過十六種業的分別顯示來說明這些業的緣故。『利益安樂增上意樂故』，意思是說，有些是利益但並非安樂，比如貪婪的人勉強修行梵行；有些是安樂但並非利益，比如喜歡享樂的人，受用各種有罪的境界；有些既是利益也是安樂，比如煩惱輕微的人樂於修行梵行。這裡菩薩這樣想：如何才能讓一切有情眾生都得到無上的利益和安樂？『意樂』，以慾望和殊勝的理解為自性。這種意樂殊勝，所以稱為『增上意樂』。『令入一切智智故』，這是通過輾轉增加行業來解釋的。譬如一盞燈點燃千盞燈。由於這種業的緣故，利益安樂增上意樂才能顯現。像這樣，在後面所有的句子中，利益安樂增上意樂都應該這樣配合解釋。『自知我今何假智故』，這是通過無顛倒業來解釋的。有些利益安樂增上意樂卻是顛倒的，所以必須自己知道，我現在需要什麼。由於這種智慧的緣故，所以說是無倒業，意思是說我只有這樣的聞慧（通過聽聞佛法獲得的智慧），瞭解教證（佛教的教義和證明），自己有能力，發起隨順相應的無顛倒加行。如有頌說：

『諸有自稱量，勤求所求處，彼不逮劬勞，而能到所到。』

像這樣的頌應該廣泛宣說。『摧伏慢故者』，這是不等待他人請求，自然發起加行業來解釋的。他人即使不請求，也自然前往為他們宣說正法。『堅牢勝意樂故者』，這是不動壞業來解釋的。生死眾苦不能動搖破壞所發的心。『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者』，這是無求染業三種差別的解釋。如果是有染著的，由於愛染的原因，假裝憐憫暫時攝受；如果沒有染著，就不是假裝憐憫，而是在一切時候都不捨棄；如果是依靠愛染而作的。

【English Translation】 English version: This sentence should be understood as being differentiated from the initial sentence.

Explanation: The thirty-two dharmas are explained by the separate manifestations of the sixteen karmas, because these karmas are being discussed. 'For the sake of benefit, happiness, and superior intention' means that some things are beneficial but not happy, such as a greedy person forcing themselves to practice brahmacharya (pure conduct); some things are happy but not beneficial, such as a pleasure-seeking person enjoying various sinful realms; some things are both beneficial and happy, such as a person with light afflictions happily practicing brahmacharya. Here, a Bodhisattva thinks: How can I ensure that all sentient beings attain supreme benefit and happiness? 'Intention' (意樂, yi le), has desire and superior understanding as its nature. This intention is superior, so it is called 'superior intention' (增上意樂, zeng shang yi le). 'To lead them into all-knowing wisdom' is explained by progressively increasing karmic actions. It is like one lamp lighting a thousand lamps. Because of this karma, benefit, happiness, and superior intention can manifest. In this way, in all the following sentences, benefit, happiness, and superior intention should be interpreted in this way. 'Knowing for oneself what wisdom is needed now' is explained by non-inverted karma. Some benefit, happiness, and superior intention are inverted, so one must know for oneself what one needs now. Because of this wisdom, it is said to be non-inverted karma, meaning that I only have such learned wisdom (聞慧, wen hui) (wisdom gained through hearing the Dharma), understand the teachings and proofs (教證, jiao zheng) (Buddhist doctrines and proofs), and have the ability to initiate corresponding non-inverted actions as appropriate. As a verse says:

'Those who measure themselves, diligently seek what is sought, they do not fail in their efforts, and are able to reach what is reached.'

Verses like this should be widely proclaimed. 'Subduing pride' is explained by naturally initiating karmic actions without waiting for others to request it. Even if others do not request it, one naturally goes to proclaim the Dharma to them. 'Firm and superior intention' is explained by unshakeable karma. The sufferings of samsara (生死, sheng si) cannot shake or destroy the mind that has been generated. 'Not feigned compassion, but equal-mindedness towards relatives and non-relatives, and eternally being a good friend until Nirvana (涅槃, nie pan) as the final end' is an explanation of the three differences of karma without seeking defilement. If there is defilement, it is due to the cause of attachment and love, feigning compassion and temporarily accepting; if there is no defilement, it is not feigned compassion, but constant non-abandonment at all times; if it is done based on attachment and love.

憐愍。于親非親。有愛有恚心不平等。若無染心則於二品平等而轉。若有愛染而作憐愍。但至命終憐愍隨轉。若無愛染而生憐愍。于生生中憐愍之心恒常隨轉。是故菩薩乃至涅槃永作善友。應量而語含笑先言故者。此是二種利益安樂增上意樂相。稱語身業之所解釋。無限大悲故者。是平等業之所解釋。若唯于苦而起大悲。非樂非舍非平等業一分轉故。菩薩大悲於樂于苦於非苦樂。所攝有情皆被生死眾苦隨逐。平等憐愍無有差別。是故說此名平等業。于所受事無退弱故者。是無下劣業之所解釋。專為拔濟一切有情。猶如重擔。見此重擔心無怯懼不捨勤苦。如擔而辦。是故說名無下劣業。無厭倦意故者。是無退轉業之所解釋。所化有情諸邪惡行不能退轉。利益安樂增上意樂相應業故。聞義無厭故者。是攝方便業之所解釋。聞謂所聞契經等法。非泛所聞。義謂即彼所詮之義。於此聞義常無厭足。此是能攝成熟有情巧方便性。是故說名攝方便業。聞義無足如所堪能。應正道理而化導故。于自作罪深見過故。於他作罪不瞋而誨故者。是厭惡所治業之所解釋。此中所治謂貪瞋等。欲令遠離故名厭惡。若於自罪深見過失。速疾厭離方能制他所不應作。言威肅故非余能制。如契經言。

若自住邪行　　便受他譏論　是人終不能　

【現代漢語翻譯】現代漢語譯本：憐憫。對於親近的人和不親近的人，如果懷有愛憎之心，就無法平等對待。如果沒有被染污的心，那麼對於這兩類人就能平等對待。如果懷有愛染之心而生起憐憫，那麼這種憐憫只會持續到生命終結。如果沒有愛染之心而生起憐憫，那麼這種憐憫之心會在生生世世中恒常相隨。因此，菩薩乃至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）都永遠是眾生的善友。『應量而語，含笑先言』，這是兩種利益安樂增上意樂之相。用言語和身業來解釋。『無限大悲』，這是平等業的解釋。如果僅僅對苦難生起大悲，那麼對於快樂、捨棄和非平等之業就不能完全涵蓋。菩薩的大悲，對於快樂、痛苦和非苦非樂所包含的有情（sentient beings，佛教術語，指一切有情識的生命），都被生死眾苦所纏繞，平等憐憫，沒有差別。因此，這被稱為平等業。『于所受事無退弱』，這是無下劣業的解釋。專心致志地拔濟一切有情，猶如承擔重擔。見到這個重擔，心中沒有怯懼，不捨棄勤勞辛苦，像承擔重擔一樣去完成。因此，這被稱為無下劣業。『無厭倦意』，這是無退轉業的解釋。所教化的有情的各種邪惡行為不能使菩薩退轉。因為菩薩的利益安樂增上意樂與相應的業相符。『聞義無厭』，這是攝方便業的解釋。『聞』指的是所聽聞的契經（Sutra，佛教經典）等法，不是泛泛的聽聞。『義』指的是契經等法所詮釋的意義。對於聽聞和理解這些意義，常常沒有厭足。這是能夠攝受和成熟有情的巧妙方便。因此，這被稱為攝方便業。聽聞佛法義理永不滿足，並且能夠根據眾生的根器和能力，按照正確的道理去教化引導。『于自作罪深見過故，於他作罪不瞋而誨』，這是厭惡所治業的解釋。這裡所說的『所治』指的是貪婪、嗔恨等煩惱。想要讓眾生遠離這些煩惱，所以稱為『厭惡』。如果對於自己所犯的罪過有深刻的認識和過失的覺察，迅速地厭離，才能制止他人不應該做的事情。用威嚴的態度來制止，不是其他人能夠做到的。正如契經所說：『若自住邪行，便受他譏論，是人終不能』

【English Translation】 English version: Compassion. Towards those who are close and those who are not, if there is love and hatred, the mind cannot be equal. If there is no defiled mind, then one can treat both categories of people equally. If compassion arises with attachment, then this compassion will only last until the end of life. If compassion arises without attachment, then this compassion will constantly accompany one in life after life. Therefore, Bodhisattvas (beings who are on the path to Buddhahood) are always good friends to sentient beings, even until Nirvana (the state of liberation from the cycle of birth and death). 'Speaking appropriately, with a smile and speaking first,' these are the characteristics of the two kinds of intentions that increase benefit and happiness. Explained through speech and bodily actions. 'Limitless great compassion,' this is the explanation of equal action. If great compassion only arises for suffering, then it cannot fully encompass happiness, equanimity, and non-equal actions. The great compassion of Bodhisattvas, towards sentient beings included in happiness, suffering, and neither happiness nor suffering, who are all followed by the sufferings of birth and death, is equal and without discrimination. Therefore, this is called equal action. 'Without weakness in what is undertaken,' this is the explanation of non-inferior action. Single-mindedly rescuing all sentient beings, like bearing a heavy burden. Seeing this heavy burden, the mind has no fear, does not abandon diligence and hardship, and completes it like bearing a burden. Therefore, this is called non-inferior action. 'Without weariness,' this is the explanation of non-regression action. The various evil actions of the sentient beings being transformed cannot cause the Bodhisattva to regress. Because the Bodhisattva's intention to increase benefit and happiness is in accordance with the corresponding action. 'Never being satisfied with hearing the meaning,' this is the explanation of the action of gathering skillful means. 'Hearing' refers to hearing the Sutras (Buddhist scriptures) and other teachings, not just general hearing. 'Meaning' refers to the meaning explained by the Sutras and other teachings. There is never satisfaction in hearing and understanding these meanings. This is the skillful means to gather and mature sentient beings. Therefore, this is called the action of gathering skillful means. Never being satisfied with hearing the meaning of the Dharma, and being able to teach and guide according to the capacity of sentient beings and according to the correct principles. 'Deeply seeing one's own faults, and not being angry but teaching others who commit faults,' this is the explanation of the action of abhorring what needs to be treated. The 'what needs to be treated' refers to afflictions such as greed and hatred. Wanting to make sentient beings stay away from these afflictions, so it is called 'abhorring'. If one has a deep understanding of one's own faults and shortcomings, and quickly abandons them, then one can restrain others from doing what they should not do. Restraining with a dignified attitude, which others cannot do. As the Sutra says: 'If one dwells in wrong conduct, then one will receive criticism from others, this person will ultimately not be able to'

制止他過失

世俗亦言。

若自犯愆過　　經時不觀察　不如理遠離　　慢不取其德

若懷瞋忿。誨他所犯以非利益非方便故。言不威肅他轉違背。起諸邪行。如有頌言。

憐愍如一子　　誨舉他所犯　決定令受持　　后不復當犯

於一切威儀中。恒修治菩提心故者。是無間作意業之所解釋。普於一切所作事中。無間修治菩提心故。如所行清凈契經中說。

若見坐時　　發如是心　　愿諸眾生　坐菩提座

如是等頌不悕異熟而行施故。乃至由四攝事攝方便故者。是勝進行業七句差別之所解釋。即六波羅蜜多及四攝事。離如所說所治過等。于極喜等後後地中。轉得增勝趣向成滿。因名為業是所作故。此中四種波羅蜜多易故不釋。有差別者。今當略釋。舍無色界修靜慮故者。菩薩不生無色界中。于彼不見能作利樂有情事故。亦不數入無色等至。不見彼處。有多功德之所依故。舍是離義方便相應修般若者。大悲相應修習妙慧。能作有情諸利樂事。此若無者。于諸有情利益安樂此事應無。專為此事求佛果故。如有頌言。

雙修習慧悲　　能作他利樂　利他行正道　　一向趣菩提

四攝事者。佈施愛語利行同義。由佈施故能攝受他。由愛語故方便開解為說法相。由利

【現代漢語翻譯】現代漢語譯本：制止他人過失

世俗也是這麼說的。

如果自己犯了過錯，長時間不反省觀察，不能如理如法地遠離它，傲慢而不接受教誨，那就很糟糕了。

如果懷著嗔恨和忿怒，以沒有利益和方便的方式去教誨他人所犯的錯誤，言語沒有威嚴，反而使他人違背正道，引發各種邪惡的行為。正如頌文所說：

像憐憫自己的孩子一樣，指出他人所犯的錯誤，堅定地讓他接受並遵守，以後不再犯同樣的錯誤。

在一切威儀中，恒常修習菩提心，這是通過不間斷地進行意業來解釋的。普遍地在一切所做的事情中，不間斷地修習菩提心。正如《所行清凈契經》中所說：

如果看見有人坐著的時候，就發起這樣的心願：愿一切眾生，都坐在菩提座上。

像這樣的頌文，不希望得到異熟果報而行佈施，乃至通過四攝事來攝受眾生，這些方便法門，是對殊勝進行業七句差別的解釋。也就是六波羅蜜多（六度）和四攝事。遠離如上所說的所應斷除的過失等，在極喜地等後後的菩薩地中，逐漸獲得增長和殊勝，趨向于圓滿。原因是業，是所作的緣故。這裡四種波羅蜜多容易理解，所以不解釋。有差別的地方，現在簡略地解釋一下。捨棄無色界的禪定，修習靜慮，是因為菩薩不生在無色界中，因為在那裡看不見能夠利益和安樂有情的事情。也不經常進入無色界的等至，因為看不見那個地方有很多功德可以依靠。捨棄是遠離的意思，方便相應地修習般若，是用大悲心相應地修習妙慧，能夠做利益有情的事情。如果沒有這個，那麼利益安樂有情的事情就不可能實現，因為專門爲了這件事才求佛果。正如頌文所說：

同時修習智慧和慈悲，能夠做利益他人的事情，利益他人的行為才是正道，一心趣向菩提。

四攝事是：佈施、愛語、利行、同事。通過佈施，能夠攝受他人；通過愛語，方便開解，為他人說法；通過利

【English Translation】 English version: Restraining Others' Faults

The world also says:

If one commits transgressions, and does not observe them over time, does not properly distance oneself from them, and is arrogant and does not accept instruction, it is terrible.

If, harboring anger and resentment, one instructs others about their faults in a way that is neither beneficial nor skillful, and one's words lack authority, causing others to turn away and engage in evil deeds, as the verse says:

Like having compassion for one's only child, point out others' faults, firmly instructing them to accept and abide by it, so that they will not commit the same fault again.

In all activities, constantly cultivate Bodhicitta (the mind of enlightenment), which is explained by the uninterrupted practice of mental action. Universally, in all actions, cultivate Bodhicitta without interruption. As it is said in the 'Sutra of Pure Conduct':

If you see someone sitting, generate this thought: 'May all sentient beings sit on the Bodhi seat (seat of enlightenment).'

Verses like these, performing generosity without hoping for different results, and even using the four Sangraha-vastus (the four means of gathering or attracting beings) as skillful means, explain the seven distinctions of superior progressive actions. These are the six Paramitas (perfections) and the four Sangraha-vastus. By abandoning the faults to be eliminated as mentioned above, in the later Bhumis (grounds or levels of a Bodhisattva), such as the Pramudita-bhumi (Joyful Ground), one gradually gains increasing superiority, moving towards fulfillment. The cause is called Karma (action) because it is what is done. Here, the four Paramitas are easy to understand, so they are not explained. Regarding the differences, I will now briefly explain. Abandoning the Samadhis (meditative absorptions) of the Arūpadhātu (formless realm) and cultivating Dhyana (meditation), is because Bodhisattvas are not born in the Arūpadhātu, as they do not see the possibility of benefiting and bringing happiness to sentient beings there. Nor do they frequently enter the Samadhis of the formless realm, as they do not see that place as having many virtues to rely on. Abandoning means detachment. Cultivating Prajna (wisdom) in accordance with skillful means is cultivating sublime wisdom in accordance with great compassion, which can bring benefit and happiness to sentient beings. Without this, the benefit and happiness of sentient beings would not be possible, as one seeks Buddhahood specifically for this purpose. As the verse says:

Cultivating both wisdom and compassion, one can bring benefit and happiness to others. The path of benefiting others is the right path, leading directly to Bodhi (enlightenment).

The four Sangraha-vastus are: Dāna (generosity), Priyavacana (kind speech), Arthakriya (beneficial action), and Samanarthata (consistency of purpose). Through generosity, one can gather others; through kind speech, one can skillfully explain and teach the Dharma (teachings).

行故隨其所應勸彼修善。由同義故於最後時。令彼同得不共功德。或由佈施故令成法器。由愛語故得法勝解。由利行故依法勝解發起正行。由同義故令所起行轉得清凈轉復微妙。由此具攝方便自性。于持戒破戒善友無二故。乃至親近善友故者。是成滿加行業六句差別之所解釋。由此加行能令成滿。是故說名成滿加行。此即是業。由親近善士等六句釋經所說八句。作意功德助伴功德。各釋二故有。善尸羅故名持戒有。惡尸羅故名破戒。於此二種能說法者。為聞法故恭敬法故。起善友想無有差別。是故說言善友無二。由是因緣于破戒者不應一向。謂非善友。如有頌言。

若有戒足雖羸劣　　而能辯說利多人　如佛大師應供養　　愛彼善說故相似

以殷重心聽聞正法者。謂如所說廣義等中。由十六行應聽聞法。以殷重心住阿練若者。遠離聚落。過俱盧舍名阿練若。于中居止說名為住。如應而住無有慢緩名殷重心。於世雜事不愛樂者。不愛世間歌笑舞等種種雜事。即是遠離欲等相應不正尋思。作意功德者。舍愛聲聞獨覺乘故。大乘功德愛相應故。助伴功德者。遠惡友故。近善友故。恒修治四梵住故。常遊戲五神通故。依趣智故者。是成滿業之所解釋。謂成滿相名成滿業。此中業聲是相別名。無量清凈等三句。釋前

【現代漢語翻譯】現代漢語譯本：因此，應當根據他們各自的情況勸導他們修習善行。由於具有共同的意義，在臨終時，使他們同樣獲得不可思議的功德。或者通過佈施，使他們成為堪能修法的法器；通過愛語，使他們對佛法產生殊勝的理解；通過利行，使他們依法產生殊勝的理解並進而發起正確的修行；通過具有共同的意義，使他們所發起的修行變得更加清凈，更加微妙。由此完整地包含了方便的自性。對於持戒的善友和破戒的善友沒有分別，因此說『乃至親近善友故』。這是對成就圓滿加行之業的六句差別的解釋。通過這種加行能夠使修行成就圓滿，所以稱為成就圓滿加行。這就是業。通過親近善士等六句解釋經中所說的八句。作意功德和助伴功德，各自解釋兩句。因為具有良好的戒律，所以稱為持戒；因為具有惡劣的戒律，所以稱為破戒。對於這兩種人，能夠說法的人，爲了聽聞佛法，爲了恭敬佛法，生起善友的想法，沒有差別。所以說『善友無二』。由於這個原因，對於破戒的人不應該一概而論，認為他們不是善友。正如頌文所說：『如果有人戒行雖微弱，但能善於辯說利益眾人，這樣的人如同佛陀大師一樣應當供養，因為他善於說法，所以與佛相似。』以殷重心聽聞正法的人，是指如所說的廣義等中，應當通過十六種行相聽聞佛法。以殷重心住在阿練若（araṇya，意為寂靜處）的人，是指遠離村落，超過一俱盧舍（krośa，古代印度長度單位）的地方稱為阿練若。在其中居住稱為住。如理如法地居住，沒有懈怠放逸，稱為殷重心。對於世俗的雜事不愛樂的人，是指不喜愛世間的歌舞嬉笑等種種雜事，也就是遠離與貪慾等相應的邪思妄想。作意功德是指，捨棄喜愛聲聞乘和獨覺乘的心，與喜愛大乘功德的心相應。助伴功德是指，遠離惡友，親近善友，經常修習四梵住（catvāri brahmavihārāḥ，即慈、悲、喜、舍），經常遊戲於五神通（pañcābhijñāḥ，即天眼通、天耳通、他心通、宿命通、神足通）。依趣智故，是對成就圓滿之業的解釋。所謂成就圓滿之相，稱為成就圓滿之業。這裡業是指相的別名。無量清凈等三句，解釋前面的內容。

【English Translation】 English version: Therefore, one should encourage them to cultivate virtue according to their respective circumstances. Because of the shared meaning, at the time of death, enable them to equally attain inconceivable merits. Or, through generosity, make them vessels capable of practicing the Dharma; through loving speech, enable them to gain superior understanding of the Dharma; through beneficial conduct, enable them to generate superior understanding of the Dharma and thereby initiate correct practice; through shared meaning, make their initiated practice become more pure and more subtle. Thus, it completely encompasses the nature of skillful means. There is no distinction between virtuous friends who uphold the precepts and those who break them, hence it is said, 'Even approaching virtuous friends.' This is the explanation of the sixfold difference in accomplishing the fulfilling preparatory action. Through this preparatory action, practice can be accomplished and fulfilled, therefore it is called the fulfilling preparatory action. This is karma. The six sentences beginning with 'approaching virtuous friends' explain the eight sentences mentioned in the sutra. The merits of attention and the merits of companionship each explain two sentences. Because of having good morality (śīla), it is called upholding the precepts; because of having bad morality, it is called breaking the precepts. For these two types of people, those who can expound the Dharma, for the sake of hearing the Dharma, for the sake of respecting the Dharma, generate the thought of virtuous friends without any difference. Therefore, it is said, 'Virtuous friends are not two.' Because of this reason, one should not categorically regard those who break the precepts as not being virtuous friends. As the verse says: 'If someone's discipline is weak, but they can skillfully speak and benefit many, such a person should be revered like the Buddha Master, because they are skilled in speaking, thus resembling the Buddha.' Those who listen to the correct Dharma with earnest devotion refer to listening to the Dharma through the sixteen aspects as mentioned in the extensive meanings, etc. Those who dwell in the aranya (araṇya, meaning a quiet place) with earnest devotion refer to being far from villages, a place more than one krośa (krośa, an ancient Indian unit of length) is called aranya. Dwelling in it is called dwelling. Dwelling appropriately and without laziness is called earnest devotion. Those who do not delight in worldly affairs refer to not liking the various worldly affairs such as singing, dancing, and laughing, which means staying away from wrong thoughts associated with desire, etc. The merit of attention refers to abandoning the mind that loves the Hearer Vehicle (Śrāvakayāna) and the Solitary Realizer Vehicle (Pratyekabuddhayāna), and being in accordance with the mind that loves the Great Vehicle (Mahāyāna) merits. The merit of companionship refers to staying away from bad friends, approaching virtuous friends, constantly cultivating the Four Brahmaviharas (catvāri brahmavihārāḥ, namely loving-kindness, compassion, joy, and equanimity), and constantly playing in the Five Supernormal Powers (pañcābhijñāḥ, namely the divine eye, the divine ear, knowing the minds of others, knowing past lives, and the power of miraculous abilities). 'Relying on the wisdom of approach' is the explanation of the karma of accomplishment and fulfillment. The so-called aspect of accomplishment and fulfillment is called the karma of accomplishment and fulfillment. Here, karma is a different name for aspect. The three sentences beginning with 'immeasurable purity' explain the previous content.

恒修治四梵住等三句。慈悲喜捨四種無量名四梵住。由此表知所有內德。成滿清凈故得相聲。遊戲五通名為威力。漏盡智通是解脫智名大威力。或取菩薩增上神通名大威力。如是亦名成滿之相。證得功德者。謂已證得現前自在。此即解釋依趣智故。各別內證名依趣智。不唯于義依趣于識非寂靜故。于住正行不住正行等。是安立彼業。四句差別之所解釋。由此安立利益安樂增上意樂。此即是業。是故說名安立彼業。御眾功德者。謂于持戒犯戒有情驅擯攝受。俱欲令其出不善處安立善處。名不棄捨。言決定故者。謂決定無疑教授教誡。言威肅故。言若不定即不威肅。重諦實故者。謂財法二攝合成一種。積集財法無異分別。平等分佈如先所許。如是施與除現所無。如有頌言。

財供養能令　　眾生盡壽命　法供養能令　　究竟天寂靜

大菩提心恒為首故者。是無雜染心之所解釋。由菩提心所攝受故。凡有所作終不貪求他供事等。唯求證得無上菩提。

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。此伽他中其義易解無勞重釋。

攝大乘論釋卷第五大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第六

無性菩薩造

【現代漢語翻譯】現代漢語譯本『恒修治四梵住等三句』。慈、悲、喜、舍四種無量心名為『四梵住』（Brahmaviharas）。由此表明知曉所有內在功德，成就圓滿清凈，因此獲得相應的名聲。『遊戲五通名為威力』。漏盡智通是解脫智慧，名為『大威力』。或者取菩薩增上的神通，名為『大威力』。這樣也稱為成就圓滿之相。『證得功德者』，是指已經證得現前自在。這即是解釋依趣智的緣故。各自內在的證悟名為『依趣智』。不只是在義理上依趣，也在於識，因為識並非寂靜。『于住正行、不住正行等』，是安立那些業。四句的差別之處所解釋的，由此安立利益、安樂、增上意樂。這即是業，所以說名為安立那些業。『御眾功德者』，是指對於持戒、犯戒的有情，驅逐、接納，都想要讓他們脫離不善之處，安立於善處，名為『不棄捨』。『言決定故者』，是指決定無疑的教授教誡。『言威肅故』，如果不定，即不威肅。『重諦實故者』，是指財、法二種攝受合成為一種，積集財、法沒有差異分別，平等地分佈如先前所承諾的。這樣施與，除去現在所沒有的。如有頌說：『財供養能令，眾生盡壽命；法供養能令，究竟天寂靜。』『大菩提心恒為首故者』，是無雜染心的解釋。由於菩提心所攝受的緣故，凡有所作，終不貪求他人供養等，只求證得無上菩提。『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。此伽他中其義易解，無勞重釋。《攝大乘論釋》卷第五大正藏第 31 冊 No. 1598 《攝大乘論釋》《攝大乘論釋》卷第六無性菩薩造

【English Translation】 English version 『Constantly cultivating the Four Brahma-viharas, etc., three phrases.』 The four immeasurable minds of loving-kindness, compassion, joy, and equanimity are called the 『Four Brahma-viharas』 (Brahmaviharas). This indicates the knowledge of all inner virtues, achieving complete purity, and thus obtaining corresponding fame. 『Playing with the Five Supernatural Powers is called Power.』 The exhaustion of outflows and the wisdom of supernatural powers is the wisdom of liberation, called 『Great Power.』 Or, taking the advanced supernatural powers of Bodhisattvas is called 『Great Power.』 This is also called the aspect of complete achievement. 『Those who have attained merit』 refers to those who have already attained present freedom. This is the explanation of the reliance on the Wisdom of Individual Realization. Individual inner realization is called 『Wisdom of Individual Realization.』 It is not only relying on meaning but also on consciousness, because consciousness is not tranquil. 『In dwelling in right conduct, not dwelling in right conduct, etc.,』 is establishing those karmas. The differences of the four phrases explain the establishment of benefit, happiness, and increasing intention. This is karma, so it is called establishing those karmas. 『The merit of governing the assembly』 refers to expelling and accepting sentient beings who uphold precepts and those who violate precepts, all wanting to lead them out of unwholesome places and establish them in wholesome places, called 『not abandoning.』『The reason for saying decisively』 refers to the decisive and undoubted teachings and instructions. 『The reason for saying with dignity』 is that if it is not decisive, it is not dignified. 『The reason for valuing truth』 refers to combining wealth and Dharma into one, accumulating wealth and Dharma without difference or distinction, and distributing them equally as previously promised. Giving in this way, except for what is currently lacking. As a verse says: 『Offering wealth can enable sentient beings to exhaust their lifespan; offering Dharma can enable them to ultimately attain heavenly tranquility.』『The reason for always placing the Great Bodhi Mind first』 is the explanation of a mind without impurities. Because it is embraced by the Bodhi Mind, whatever is done, one never greedily seeks others' offerings, etc., but only seeks to attain unsurpassed Bodhi. 『The Treatise says. As it says: Because of the initial phrase, the phrases distinguish the types of virtues; because of the initial phrase, the phrases distinguish the differences in meaning.』『Explanation says. The meaning in this gatha is easily understood, so there is no need for repeated explanation. Shastra on the Summary of the Great Vehicle, Volume 5 Taisho Tripitaka Volume 31, No. 1598, Shastra on the Summary of the Great Vehicle Shastra on the Summary of the Great Vehicle, Volume 6 By Bodhisattva Asanga

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。菩薩修習如是業已。如入現觀所應知相。今當顯說。多聞熏習所依者。謂于大乘而起多聞。聞法義已熏心心法相續所依。其少聞者無容得入此現觀故。如薄伽梵教授尊者羅怙羅經。說如是言。唯愿世尊教我現觀。世尊告曰。汝已受持正法藏耶。羅怙羅言。不也世尊。世尊告曰。汝今且應受持法藏。如是等非阿賴耶識所攝者。謂此所依從最清凈法界流故。對治彼故。非彼性攝彼相違故。如阿賴耶識成種子者。如阿賴耶識能為一切雜染法因。此所依效能為一切清凈法因。唯因性同故得為喻。非一切種。如有頌言。

為欲利益常放逸　　生盲不觀自樂者　諸佛降靈現世間　　為彼宣說微妙法　譬如無價末尼寶　　能除眾毒不思議

言似法者。謂契經等如十地等。言似義者。謂彼所詮無我性等。似彼行相而生起故。說為似法似義而生似所取事者如彼所取而顯現故。言有見者。謂耳識。俱言意言者。所謂意識。或與見分俱所取能取性。此即安立所取能取所依自性。如前已說。

論曰

【現代漢語翻譯】現代漢語譯本

三藏法師玄奘奉詔譯

入所知相分第四

論曰：如上已經闡述了所知相，那麼應該如何看待入所知相呢？它是多聞熏習的所依，不屬於阿賴耶識（ālaya-vijñāna，藏識）所攝，就像阿賴耶識能夠成為種子一樣。它屬於如理作意所攝，呈現出類似法和義的形態而生起，類似於所取之事的有見意言。

釋曰：菩薩修習了上述的行業之後，就應該進入現觀所應知的法相。現在將要詳細說明。『多聞熏習所依』，指的是對於大乘佛法而生起的多聞。聽聞佛法義理之後，熏習心和心法相續的所依。那些少聞的人無法進入這種現觀。正如薄伽梵（Bhagavan，世尊）教授尊者羅怙羅（Rāhula）的經典所說：『唯愿世尊教我現觀。』世尊告訴他說：『你已經受持正法藏了嗎？』羅怙羅回答說：『沒有，世尊。』世尊告訴他說：『你現在應該受持法藏。』等等。『非阿賴耶識所攝』，指的是這種所依是從最清凈的法界流出，能夠對治阿賴耶識，因此不屬於阿賴耶識的性質，與阿賴耶識的體性相違背。『如阿賴耶識成種子者』，就像阿賴耶識能夠成為一切雜染法的因一樣，這種所依效能夠成為一切清凈法的因。僅僅是因為因的性質相同，所以才用阿賴耶識來比喻，並非指一切種子。正如頌文所說：

『爲了利益那些常常放逸、像生盲一樣不觀察自身快樂的人，諸佛降臨顯現在世間，為他們宣說微妙的佛法。譬如無價的摩尼寶（maṇi-ratna，如意寶珠），能夠消除各種毒害，不可思議。』

『言似法者』，指的是契經等，例如《十地經》等。『言似義者』，指的是這些契經所詮釋的無我性等。因為它類似於這些法和義的行相而生起，所以說它是『似法似義而生』。『似所取事者』，因為它類似於所取的事物而顯現。『言有見者』，指的是耳識。『俱言意言者』，指的是意識。或者與見分俱生的所取和能取性。這便是安立所取和能取的所依自性，正如前面已經說過的。

論曰：

【English Translation】 English version

Translated by Tripiṭaka Master Xuanzang under Imperial Order

Section Four: Entering the Aspect of What is Knowable

Treatise: Having thus explained the aspect of what is knowable, how should one view entering the aspect of what is knowable? It is the basis of learning through extensive hearing and cultivation, and is not included within the ālaya-vijñāna (store consciousness), just as the ālaya-vijñāna becomes a seed. It is included within appropriate attention, arising in a form similar to Dharma and meaning, and is a cognitive expression with perception resembling the perceived object.

Explanation: After a Bodhisattva has cultivated such actions, they should enter the aspect of what is knowable in accordance with direct perception. Now, this will be explained in detail. 'The basis of learning through extensive hearing and cultivation' refers to the extensive hearing that arises regarding the Mahāyāna (Great Vehicle). After hearing the meaning of the Dharma, it is the basis for the continuous cultivation of mind and mental factors. Those who have heard little cannot enter this direct perception. As the Bhagavan (Blessed One) taught Venerable Rāhula in the sutra: 'May the World-Honored One teach me direct perception.' The World-Honored One said: 'Have you received and upheld the treasury of the true Dharma?' Rāhula replied: 'No, World-Honored One.' The World-Honored One said: 'You should now receive and uphold the treasury of the Dharma.' And so on. 'Not included within the ālaya-vijñāna' means that this basis flows from the most pure Dharma realm and can counteract the ālaya-vijñāna; therefore, it is not of the nature of the ālaya-vijñāna and is contrary to its essence. 'Just as the ālaya-vijñāna becomes a seed' means that just as the ālaya-vijñāna can be the cause of all defiled dharmas, this basis can be the cause of all pure dharmas. It is only because the nature of the cause is the same that it is used as a metaphor, not that it is every kind of seed. As the verse says:

'For the sake of benefiting those who are constantly negligent, like the blind who do not see their own happiness, the Buddhas descend and manifest in the world to proclaim the subtle Dharma to them. Like a priceless maṇi-ratna (jewel), it can eliminate all kinds of poisons, beyond comprehension.'

'Speaking of resembling Dharma' refers to the sutras, such as the Daśabhūmika Sūtra (Ten Stages Sutra). 'Speaking of resembling meaning' refers to the selflessness, etc., that these sutras explain. Because it arises in a manner similar to the characteristics of these Dharmas and meanings, it is said to 'arise resembling Dharma and meaning'. 'Resembling the perceived object' because it manifests similarly to the perceived object. 'Speaking of having perception' refers to ear consciousness. 'Speaking of cognitive expression' refers to mind consciousness. Or the perceived and perceiver nature that arises together with the perceptual aspect. This is the establishment of the self-nature of the basis of the perceived and the perceiver, as has been said before.

Treatise:

。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。用及用具皆待作者。故問入者誰能悟入。答此問言大乘多聞熏習相續等。謂依大乘法而起多聞熏習。相續已得逢事無量諸佛出現於世者。由此相續故。得現前逢事諸佛出現於世。已得一向決定勝解者。由逢事佛于大乘法深生信解。非諸惡友引令猶豫。由此大乘多聞等三因緣故。能善積集無量善根。是則名為善備福智資糧菩薩。

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。何處能入者。問所入境及能入位。謂即于彼有見等者。謂于大乘法相所生。決定行相似法似義意言。能入於此境界。能入是用。所入境界。是業是持。於此意言或有能入。在勝解行地。於一切法唯識性中。但隨聽聞生勝解故。或有能入在見道中。如理通達此意言故。此中如理而通達者。謂通達彼非法非義。非所取非能取故。或有能入在修道中。由此修習對治煩惱所知障故。或有能入在究竟道中。最極清凈離諸障故。如是四種是能入位。

論曰。由

【現代漢語翻譯】現代漢語譯本：這裡面誰能夠領悟並進入所應知的實相呢？是那些對於大乘佛法廣聞博學、長期熏習，能夠持續不斷地學習的人。他們已經有幸遇到無數諸佛出現於世，並且已經獲得了一心一意的、堅定的理解。因為他們已經很好地積累了各種善根，所以是具備了福德和智慧兩種資糧的菩薩。

解釋說：作用以及作用的工具都依賴於作者。所以問誰能領悟並進入。回答這個問題說，是大乘多聞熏習相續等等。意思是說，依靠大乘佛法而生起廣聞博學的熏習，並且能夠持續不斷地學習，已經有幸遇到無數諸佛出現於世。由於這種持續不斷的學習，才能夠親身遇到諸佛出現於世。已經獲得了一心一意的、堅定的理解，是因為親身遇到佛，對於大乘佛法產生了深刻的信仰和理解，不會被那些惡友引誘而產生猶豫。由於大乘多聞等等這三種因緣，才能夠很好地積累無量的善根，這樣的人就被稱為具備了福德和智慧兩種資糧的菩薩。

論中說：在什麼地方能夠進入呢？就是在那些有見解、類似於法、類似於義的意念言語中。在大乘佛法的法相等所生起的勝解行地、見道、修道、究竟道中，對於一切法都只是識性的認識，隨著聽聞而產生深刻的理解，因此能夠如實地通達，因此能夠對治一切障礙，因此能夠遠離一切障礙。

解釋說：在什麼地方能夠進入呢？是問所進入的境界以及能夠進入的位次。在那些有見解等等中，是指對於大乘佛法之法相所產生的，對於決定的行為相似於法、相似於義的意念言語，能夠進入到這種境界。能夠進入是作用，所進入的境界，是業是所持。對於這種意念言語，或許有人能夠進入，在勝解行地中，對於一切法唯有識性的認識，只是隨著聽聞而產生深刻的理解。或許有人能夠進入，在見道中，如實地通達這種意念言語。這裡面如實地通達，是指通達它不是非法也不是非義，不是所取也不是能取。或許有人能夠進入，在修道中，通過這種修行來對治煩惱和所知障。或許有人能夠進入，在究竟道中，最為清凈，遠離各種障礙。像這樣四種是能夠進入的位次。

【English Translation】 English version: Who in this can awaken to and enter the aspects of what should be known? It is the Bodhisattvas who have continuously studied and cultivated extensively in the Mahayana teachings, who have had the opportunity to encounter countless Buddhas appearing in the world, who have gained a single-minded and decisive understanding, and who have skillfully accumulated various roots of virtue, thus well-equipped with the resources of merit and wisdom.

The commentary explains: The function and the tools of the function depend on the agent. Therefore, the question is asked, 'Who can awaken to and enter?' The answer to this question is 'those who continuously study and cultivate extensively in the Mahayana teachings, etc.' This means relying on the Mahayana Dharma to generate extensive study and cultivation, continuously learning, and having the opportunity to encounter countless Buddhas appearing in the world. Because of this continuous learning, one can personally encounter Buddhas appearing in the world. Having gained a single-minded and decisive understanding is because of personally encountering the Buddha and developing deep faith and understanding in the Mahayana Dharma, not being led astray by evil friends to become hesitant. Because of these three causes—extensive study of the Mahayana, etc.—one can skillfully accumulate immeasurable roots of virtue. Such a person is called a Bodhisattva well-equipped with the resources of merit and wisdom.

The treatise says: Where can one enter? It is in those intentional expressions that have views, are similar to the Dharma, and are similar to the meaning. In the stages of resolute conduct, the path of seeing, the path of cultivation, and the ultimate path, which arise from the aspects of the Mahayana Dharma, one recognizes that all dharmas are only of the nature of consciousness. Because of profound understanding arising from listening, one can truly penetrate, thereby counteracting all obstacles and ultimately being free from all obstacles.

The commentary explains: 'Where can one enter?' asks about the realm to be entered and the position from which one can enter. 'In those that have views, etc.' refers to the intentional expressions that arise from the aspects of the Mahayana Dharma, that are similar to the Dharma and similar to the meaning in terms of resolute conduct. One can enter this realm. 'Being able to enter' is the function, and the realm entered is the action and the support. Regarding this intentional expression, perhaps someone can enter in the stage of resolute conduct, recognizing that all dharmas are only of the nature of consciousness, simply generating profound understanding from listening. Perhaps someone can enter in the path of seeing, truly penetrating this intentional expression. 'Truly penetrating' here means penetrating that it is neither non-Dharma nor non-meaning, neither what is grasped nor what can grasp. Perhaps someone can enter in the path of cultivation, using this practice to counteract afflictions and the obscurations of knowledge. Perhaps someone can enter in the ultimate path, being most pure and free from all obstacles. These four are the positions from which one can enter.

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。由何能入者。此問入因。謂由何因於此能入。由善根力所任持故等者。謂雖有善根力而心或退屈故。說三種相練磨心故等。

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。是為第二練磨其心。若有成就諸有障善。于命終時即便可愛一切自體圓滿而生。我有妙善無障礙善。云何爾時不當獲得一切圓滿。是名第三練磨其心。

釋曰。無量諸世界等者。此言顯示初練磨心。引他例已令心增盛。無有退屈由此意樂者。顯示第二練磨其心。我已獲得如是意樂者。顯此意樂離諸弊縛。謂此意樂遠離慳吝。遠離欲尋。遠離恚尋。遠離懈怠。遠離惛沈及以睡眠。遠離無明。我由此故少用功力。修習施等波羅蜜多。當得圓滿者。謂已獲得殊勝意樂。便能任運修行施等速令圓滿。若有成就等者。顯示第三練磨其心。諸有障善者。謂有成就諸世間善。未能永斷所治障故。說名有障。我有妙善等者。謂我能永斷所對治障。由無障善而成其善。云何當來而不證得圓滿佛果。練磨心者。

【現代漢語翻譯】現代漢語譯本：如何才能進入（佛道）？由於善根的力量所支援的緣故。也就是通過三種相來鍛鍊和磨礪內心。斷除四種障礙的緣故。以法義之境為所緣，止觀修行恒常不斷。殷重地修行，沒有放逸的緣故。

解釋：『由何能入』是提問進入（佛道）的原因。意思是由於什麼原因才能進入（佛道）。『由善根力所任持故等』，意思是雖然有善根的力量，但內心或許會退縮，所以說通過三種相來鍛鍊和磨礪內心等。

論曰：無量諸世界中有無量的人和有情眾生，在每一個剎那證悟無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是第一種鍛鍊和磨礪內心的方法。由於這種意樂，能夠修行佈施等波羅蜜多（Pāramitā，到彼岸）。我已經獲得了這樣的意樂。我因此可以用較少的功力修習佈施等波羅蜜多，並且能夠得到圓滿。這是第二種鍛鍊和磨礪內心的方法。如果有人成就了有障礙的善，在臨命終時，就會立即可愛，一切自身圓滿而生。我有殊勝的善，沒有障礙的善，為什麼我將來不能獲得一切圓滿呢？這是第三種鍛鍊和磨礪內心的方法。

解釋：『無量諸世界等』，這句話顯示了第一種鍛鍊內心的方法，通過引用他人的例子來使內心增長，沒有退縮。『由此意樂者』，顯示了第二種鍛鍊內心的方法。『我已獲得如是意樂者』，顯示這種意樂遠離各種弊端和束縛。意思是這種意樂遠離慳吝，遠離欲尋（對慾望的尋求），遠離恚尋（對嗔恨的尋求），遠離懈怠，遠離昏沉和睡眠，遠離無明。『我由此故少用功力，修習施等波羅蜜多，當得圓滿者』，意思是已經獲得了殊勝的意樂，便能自然而然地修行佈施等，迅速使其圓滿。『若有成就等者』，顯示了第三種鍛鍊內心的方法。『諸有障善者』，意思是有人成就了各種世間的善，但未能永遠斷除所要對治的障礙，所以稱為有障礙。『我有妙善等者』，意思是說我能夠永遠斷除所要對治的障礙，由沒有障礙的善來成就其善。為什麼將來不能證得圓滿的佛果呢？這就是鍛鍊內心的方法。

【English Translation】 English version: How can one enter? It is due to being upheld by the power of good roots. That is, it is due to training the mind through three aspects. It is due to cutting off the four places. Constantly and diligently engaging in contemplation and insight (止觀, Zhi Guan) with the object of the meaning of the Dharma. It is due to earnest practice without negligence.

Explanation: 『How can one enter?』 This asks about the cause of entry. It means, due to what cause can one enter this? 『It is due to being upheld by the power of good roots, etc.』 means that although there is the power of good roots, the mind may retreat, so it is said to train the mind through three aspects, etc.

Treatise: In countless worlds, countless humans and sentient beings, in every instant, awaken to unsurpassed, equal, and complete enlightenment (Anuttara-samyak-sambodhi). This is the first way to train and refine the mind. Due to this intention, one can practice giving and other perfections (Pāramitā). I have already obtained such an intention. Therefore, I can cultivate giving and other perfections with less effort and attain perfection. This is the second way to train and refine the mind. If someone achieves wholesome deeds with obstacles, at the time of death, they will immediately be lovable and be born with all their own perfections complete. I have wonderful wholesome deeds, wholesome deeds without obstacles. Why should I not obtain all perfections in the future? This is the third way to train and refine the mind.

Explanation: 『In countless worlds, etc.』 This statement shows the first way to train the mind, using others as examples to increase the mind and not retreat. 『Due to this intention』 shows the second way to train the mind. 『I have already obtained such an intention』 shows that this intention is free from all flaws and bonds. It means that this intention is far from stinginess, far from seeking desires, far from seeking hatred, far from laziness, far from dullness and sleep, and far from ignorance. 『Therefore, I can cultivate giving and other perfections with less effort and attain perfection』 means that having already obtained a superior intention, one can naturally practice giving and other perfections, quickly bringing them to perfection. 『If someone achieves, etc.』 shows the third way to train the mind. 『Wholesome deeds with obstacles』 means that someone has achieved various worldly wholesome deeds but has not been able to permanently cut off the obstacles to be overcome, so they are called having obstacles. 『I have wonderful wholesome deeds, etc.』 means that I can permanently cut off the obstacles to be overcome, and my wholesome deeds are accomplished by wholesome deeds without obstacles. Why should I not attain the perfect fruit of Buddhahood in the future? This is the way to train the mind.

謂策舉心令其猛利。對治退屈。

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。復以伽他攝如是義。人趣諸有情等者。其心怯弱名為退屈。勸彼不應心生退屈。謂我不能證覺無上正等菩提名心怯弱。令勸進彼不應於己謂無功能。故無退屈。如有頌言。

無量十方諸有情　　唸唸已證善逝果　彼既丈夫我亦爾　　不應自輕而退屈

諸凈心意樂能修行施等者。謂非不善及無記心。而行施等。唯是善心故名凈心。如有世間不善無記散亂心中。亦行施等希愿諸有及財位故。菩薩不爾。唯求無上正等菩提。言意樂者。謂能無礙修施等因如先已說。此勝者已得故。能修施等者。謂諸菩薩名為勝者先已得此殊勝意樂。由此施等波羅蜜多任運而轉。如說而修故名已得。由此決定舍所對治。舍所治故不由功用。于其施等任運而轉。等者。等取戒乃至慧波羅蜜多。善者于死時者。謂由世間善而成善者。于命終時得。隨樂自滿者。謂得世間隨所愛樂自圓滿果。是乃至得有頂生義。勝善由永斷者。即是由彼永斷障善而成善義。圓滿云何無者。是隨

【現代漢語翻譯】現代漢語譯本：所謂的『策舉心令其猛利』，指的是使心變得勇猛精進，以此來對治退縮怯弱的心態。

論中說，其中有一段偈頌：

『人趣諸有情，處數皆無量，唸唸證等覺，故不應退屈。諸凈心意樂，能修行施等，此勝者已得，故能修施等。善者于死時，得隨樂自滿，勝善由永斷，圓滿云何無。』

解釋說，再次用偈頌來概括這些意義。『人趣諸有情等者』，指的是那些內心怯懦，容易退縮的人。勸誡他們不應該心生退縮。所謂『我不能證覺無上正等菩提』，就是指這種內心的怯懦。勸勉他們不應該認為自己沒有能力，所以不應該退縮。正如偈頌所說：

『無量十方諸有情，唸唸已證善逝果，彼既丈夫我亦爾，不應自輕而退屈。』

『諸凈心意樂能修行施等者』，指的是不是以不善或無記的心態，而是以清凈的善心來行佈施等善行。只有善心才能被稱為『凈心』。世間上有人以不善或無記的散亂心來行佈施等善行，是爲了希求各種果報和財富地位。但菩薩不是這樣，他們唯一的目標是證得無上正等菩提。『意樂』指的是能夠無礙地修習佈施等善行的因，正如之前已經說過的。『此勝者已得故，能修施等者』，指的是諸位菩薩被稱為『勝者』，因為他們已經獲得了這種殊勝的意樂。因此，佈施等波羅蜜自然而然地運轉。因為如教奉行，所以說是『已得』。由此，他們能夠堅定地捨棄所要對治的煩惱。因為捨棄了所要對治的煩惱，所以不需要刻意用力，就能自然而然地行佈施等善行。『等』字，包括了戒、忍、精進、禪定乃至智慧波羅蜜多。『善者于死時者』，指的是通過世間的善行而成就善業的人，在臨命終時能夠得到『隨樂自滿者』，指的是能夠得到世間隨自己所喜愛的圓滿果報，乃至能夠得到有頂天的果報。『勝善由永斷者』，指的是通過永遠斷除障礙善行的煩惱而成就的殊勝善業。『圓滿云何無者』，指的是隨...

【English Translation】 English version: 『To encourage the mind to be vigorous and sharp』 means to make the mind brave and diligent, thereby counteracting the mentality of shrinking back.

The treatise says, there is a verse in it:

『Sentient beings in the human realm are countless in number and location, attaining perfect enlightenment in every moment of thought, therefore, one should not be discouraged. Pure-minded intentions are capable of practicing generosity, etc. These victors have already attained them, therefore, they are able to practice generosity, etc. The virtuous, at the time of death, attain self-satisfaction according to their desires. Supreme virtue arises from permanent severance, how can perfection be absent?』

The explanation says, again, use a verse to summarize these meanings. 『Sentient beings in the human realm, etc.』 refers to those who are timid and easily discouraged. It is an exhortation that they should not be discouraged. The so-called 『I cannot attain perfect enlightenment』 refers to this kind of inner timidity. Exhort them not to think that they have no ability, so they should not be discouraged. As the verse says:

『Countless sentient beings in the ten directions have already attained the fruit of the Sugata in every moment of thought. Since they are capable, so am I. One should not belittle oneself and be discouraged.』

『Pure-minded intentions are capable of practicing generosity, etc.』 refers to practicing generosity and other virtuous deeds not with an unwholesome or neutral mind, but with a pure and wholesome mind. Only a wholesome mind can be called a 『pure mind.』 In the world, some people practice generosity and other virtuous deeds with an unwholesome or neutral, distracted mind, in order to seek various rewards and wealth and status. But Bodhisattvas are not like this; their only goal is to attain unsurpassed perfect enlightenment. 『Intention』 refers to the cause that can cultivate generosity and other virtuous deeds without hindrance, as has been said before. 『These victors have already attained them, therefore, they are able to practice generosity, etc.』 refers to the Bodhisattvas being called 『victors』 because they have already obtained this supreme intention. Therefore, the Pāramitā of generosity, etc., naturally revolves. Because they practice according to the teachings, it is said that they have 『already attained』 it. From this, they can firmly abandon the afflictions to be counteracted. Because they have abandoned the afflictions to be counteracted, they can naturally practice generosity and other virtuous deeds without deliberate effort. The word 『etc.』 includes the Pāramitās of morality, patience, diligence, meditation, and wisdom. 『The virtuous, at the time of death』 refers to those who have accomplished virtuous deeds through worldly virtuous actions. At the time of death, they can attain 『self-satisfaction according to their desires,』 which means they can attain the perfect rewards they desire in the world, and even attain the rewards of the highest heaven. 『Supreme virtue arises from permanent severance』 refers to the supreme virtuous deeds accomplished by permanently severing the afflictions that hinder virtuous actions. 『How can perfection be absent?』 refers to...

所樂圓滿佛果云何無義。

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。斷除二乘分引作意。以能永斷異慧疑故者。謂于大乘甚深廣大。不起異慧顛倒及疑。斷法執故者。謂于所聞所思法中。能永斷除我我所執。謂我能聞我能思覺。我所聽文我所思義。如是執著一切皆無。于其勝義證現觀故。斷分別故者。謂于現前任運而轉。色等現住及作功用。諸骨鎖等凈定安立一切所緣諸境界相。作意分別悉能永斷。乃至一切諸佛菩薩波羅蜜多。如是等相。執著分別悉能永離。其頌義顯不須重釋。

論曰。由何云何而得悟入。

釋曰。此中雙問作具所作。由有作者入所作業。應知定有能入之具。自現觀相是所作事。決定應有如是如是所作方便。是故今當二俱解釋。

論曰。由聞熏習種類。如理作意所攝似法似義有見意言。

釋曰。此中先辨能入之具種類之聲。即因言說是為因義。

論曰。由四尋。思謂由名義自性差。別假立尋思及由四種

【現代漢語翻譯】所樂圓滿佛果云何無義？（為什麼說我們所欣樂的圓滿佛果不是沒有意義的呢？）

論曰。由離聲聞獨覺作意。斷作意故。（因為遠離了聲聞乘和獨覺乘的作意，斷除了這些作意。）由於大乘諸疑離疑。以能永斷異慧疑故。（對於大乘的種種疑惑，能夠遠離疑惑，因為能夠永遠斷除與智慧相違背的疑惑。）由離所聞所思法中我我所執。斷法執故。（因為遠離了對於所聽聞和所思索的法中，『我』和『我所』的執著，斷除了法執。）由於現前現住安立一切相中無所作意。無所分別斷分別故（對於現前顯現、當下存在、安立的一切現象，不作意，不分別，斷除分別。）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。斷除二乘分引作意。（現在應當顯示斷除四種處所。『斷作意故』，是指斷除二乘（聲聞乘和獨覺乘）所引導的作意。）以能永斷異慧疑故者。謂于大乘甚深廣大。不起異慧顛倒及疑。（『以能永斷異慧疑故』，是指對於大乘甚深廣大的教義，不起與智慧相違背的顛倒和疑惑。）斷法執故者。謂于所聞所思法中。能永斷除我我所執。（『斷法執故』，是指對於所聽聞和所思索的法中，能夠永遠斷除『我』和『我所』的執著。）謂我能聞我能思覺。我所聽文我所思義。如是執著一切皆無。于其勝義證現觀故。（例如，認為『我』能聽聞，『我』能思覺，『我』所聽的文字，『我』所思的意義。像這樣的執著，一切都沒有，因為對於勝義諦已經證得了現觀。）斷分別故者。謂于現前任運而轉。色等現住及作功用。諸骨鎖等凈定安立一切所緣諸境界相。作意分別悉能永斷。（『斷分別故』，是指對於現前自然運轉的色等現象，當下存在以及所起的作用，以及諸如骨鎖等不凈的、禪定所安立的一切所緣境界相，作意和分別都能夠永遠斷除。）乃至一切諸佛菩薩波羅蜜多。如是等相。執著分別悉能永離。其頌義顯不須重釋。（乃至對於一切諸佛菩薩的波羅蜜多等現象，執著和分別都能夠永遠遠離。偈頌的意義很明顯，不需要重新解釋。）

論曰。由何云何而得悟入？（通過什麼，以及如何才能悟入呢？）

釋曰。此中雙問作具所作。由有作者入所作業。應知定有能入之具。自現觀相是所作事。決定應有如是如是所作方便。是故今當二俱解釋。（這裡同時詢問了工具和所作。因為有作者進入所作業，應當知道一定有能夠進入的工具。自己現觀的相是所作的事，決定應當有這樣這樣的所作方便。所以現在應當將二者都解釋。）

論曰。由聞熏習種類。如理作意所攝似法似義有見意言。（通過聽聞熏習的種類，如理作意所攝的相似於法、相似於義的有見意的言語。）

釋曰。此中先辨能入之具種類之聲。即因言說是為因義。（這裡首先辨別能夠進入的工具的種類之聲，也就是因為言說，這是作為原因的意義。）

論曰。由四尋。思謂由名義自性差。別假立尋思及由四種（通過四種尋思。也就是通過名、義、自性、差別假立尋思，以及通過四種）

【English Translation】 Why is the desired and perfect Buddhahood not meaningless?

The treatise says: Because of abandoning the intention of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), intention is abandoned. Because of being free from doubts about Mahāyāna (the Great Vehicle), doubts are abandoned, because it can permanently cut off doubts of different wisdoms. Because of being free from the attachment to 'I' and 'mine' in the Dharma (teachings) that are heard and thought about, attachment to Dharma is abandoned. Because of having no intention and no discrimination in all phenomena that are present, currently abiding, and established, discrimination is abandoned. Here is a verse:

Present, naturally abiding, Establishing all phenomena, The wise do not discriminate, Attaining the supreme Bodhi (enlightenment).

The commentary says: Now, I will show the abandonment of four places. 'Because of abandoning intention' means abandoning the intention that leads to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Because it can permanently cut off doubts of different wisdoms' means that regarding the profound and vast Mahāyāna, no inverted views or doubts of different wisdoms arise. 'Because of abandoning attachment to Dharma' means that in the Dharma that is heard and thought about, the attachment to 'I' and 'mine' can be permanently cut off. For example, thinking 'I' can hear, 'I' can think and perceive, the words 'I' hear, the meaning 'I' think about.' All such attachments are absent because one has attained direct realization of the ultimate meaning. 'Because of abandoning discrimination' means that regarding the phenomena that are naturally occurring, such as form, etc., currently abiding and functioning, and all the objects of perception established in purity and concentration, such as bone locks, etc., intention and discrimination can be permanently cut off. Even regarding all the phenomena such as the Pāramitās (perfections) of all Buddhas and Bodhisattvas, attachment and discrimination can be permanently abandoned. The meaning of the verse is clear and does not need to be re-explained.

The treatise says: Through what and how is enlightenment attained?

The commentary says: Here, both the instrument and the action are asked about. Because there is an agent entering the action, it should be known that there must be a tool for entering. The aspect of one's own direct realization is the action to be done. There must definitely be such and such means of action. Therefore, now I will explain both.

The treatise says: Through the types of hearing-induced habits, the intentional speech of the mind that is similar to Dharma and similar to meaning, gathered by appropriate intention.

The commentary says: Here, first, the sound of the types of tools for entering is distinguished. That is, because of speech, it is the meaning of cause.

The treatise says: Through the four kinds of investigation and analysis (尋思 xún sī). That is, through the investigation and analysis of name, meaning, nature, and difference, and through the four kinds of

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。由四尋思。及由四種如實遍智者。依如先說。能悟入具發起如實所作方便。于加行時推求行見假有實無。方便因相說名尋思。了知假有實無所得。決定行智。方便果相名如實智。此中名者。謂色受等亦攝名因。名果句等尋思此名唯意言性。唯假非實。不離意言名名尋思。義尋思者。如名身等所詮表得蘊界處等。推求此性唯假非實。如有種類種類相應差別可得。如是所詮能詮相應不應理故。推求依此文名之義亦唯意言者。尋思依名所表外事。唯意言性。思惟此義似外相轉。實唯在內推求名義自性差別唯是假立者。尋思名義二種自性。唯假立相。謂色受等名義自性實無所有。假立自性。譬如假立補特伽羅。尋思名義二種差別亦假立相。謂無常等名義差別唯假立故。若名若義自性差別皆是假立者。證知四種虛妄顯現依他起攝自性差別義相無故

【現代漢語翻譯】現代漢語譯本：如實遍（Yathābhūtam，真實而普遍的智慧）。智謂由名事自性差（Nāma-rūpa-svabhāva-bheda，名、事物的自性差異）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（Vijñānavāda，唯識宗）勤修加行（Prayoga，修行）。即于似文似義意言（Artha-pratibhāsa-manaskāra，似乎有文字和意義的意念）。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（Catasraḥ parīkṣāḥ，四種尋思）。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。由四尋思。及由四種如實遍智者。依如先說。能悟入具發起如實所作方便。于加行時推求行見假有實無。方便因相說名尋思。了知假有實無所得。決定行智。方便果相名如實智。此中名者。謂色受等亦攝名因。名果句等尋思此名唯意言性。唯假非實。不離意言名名尋思。義尋思者。如名身等所詮表得蘊界處等。推求此性唯假非實。如有種類種類相應差別可得。如是所詮能詮相應不應理故。推求依此文名之義亦唯意言者。尋思依名所表外事。唯意言性。思惟此義似外相轉。實唯在內推求名義自性差別唯是假立者。尋思名義二種自性。唯假立相。謂色受等名義自性實無所有。假立自性。譬如假立補特伽羅（Pudgala，補特伽羅，意為『人』或『有情』）。尋思名義二種差別亦假立相。謂無常等名義差別唯假立故。若名若義自性差別皆是假立者。證知四種虛妄顯現依他起（Paratantra，依他起性）攝自性差別義相無故

【English Translation】 English version: Yathābhūtam (As it is, pervasive wisdom). Wisdom means that the difference in the nature of names and things (Nāma-rūpa-svabhāva-bheda) is falsely established as Yathābhūtam. Wisdom is the same and unattainable. Therefore, all Bodhisattvas are truly so. To enter Vijñānavāda (Consciousness-only school), diligently cultivate Prayoga (application, practice). That is, regarding the Artha-pratibhāsa-manaskāra (mental activity that appears to involve words and meanings), investigate that words and names are only mental constructs. Investigate that the meaning based on these words and names is also only a mental construct. Investigate that the differences in the nature of names and meanings are only hypothetical. When one realizes that there are only mental constructs, one realizes that both names and meanings, and the differences in their nature, are all hypothetical. Because the meaning of the difference in nature is non-existent, it is equally unattainable through the four Catasraḥ parīkṣāḥ (fourfold investigation) and the four kinds of Yathābhūtam. With this wisdom, one can awaken to the nature of consciousness in these mental activities that appear to involve words and meanings.

Explanation: 'Through the fourfold investigation and the four kinds of Yathābhūtam' means that, as previously stated, one can awaken to the means of truly initiating what has been done. During the application stage, investigating and seeing that existence is false and non-existent, the causal aspect of the means is called investigation. Knowing that existence is false and non-existent, and that nothing is obtained, the decisive wisdom of practice, the resultant aspect of the means, is called true wisdom. Here, 'name' refers to form, sensation, etc., and also includes the cause of names. Investigating the phrases, etc., that are the result of names, this name is only of the nature of mental constructs, only false and not real, and is inseparable from mental constructs. This is called name investigation. Meaning investigation refers to the aggregates, realms, and bases, etc., that are expressed by name-bodies, etc. Investigating this nature is only false and not real. If there are kinds and corresponding differences that can be obtained, then the corresponding expression of what is expressed is unreasonable. Investigating that the meaning based on these words and names is also only a mental construct means investigating that the external things expressed by names are only of the nature of mental constructs. Thinking that this meaning seems to turn outward, but is actually only within. Investigating that the difference in the nature of names and meanings is only hypothetical means investigating that the two natures of names and meanings are only hypothetical aspects. The nature of names and meanings, such as form and sensation, is actually non-existent, a hypothetical nature, like the hypothetical Pudgala (person, sentient being). Investigating the two differences between names and meanings is also a hypothetical aspect, meaning that the differences between names and meanings, such as impermanence, are only hypothetical. 'If the difference in the nature of names and meanings is all hypothetical' means realizing that the four kinds of illusory appearances are included in the Paratantra (other-dependent nature), and that the meaning of the difference in nature is non-existent.

。同不可得者。了達四種遍計執義皆不可得。應知此中四種方便說名尋思。四種果智說名四種如實遍智。謂推求名唯是假立。實不可得說名尋思。若即於此果智生時決定了知。假有實無名如實智。如是於事自性差別假有實無。推求決定說亦應爾。

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。於此悟入唯識性中。欲顯所入及入譬喻。故為此問。若義無有於此悟入唯識性中。為何所入此意難言。此唯識性即是其義。云何義無為遮此難故先說言。入唯識性謂此識義亦無義性。非唯外義是無所有。若無義性。云何得有十二處教。云何世間有義言說。為遮此難。故次說言。相見二性雖無實義。識似內外二義顯現。無始言說熏習力故。識似義轉似了別用說名為見。故不相違為唯悟入似相似見。識別種類為不

【現代漢語翻譯】現代漢語譯本：同樣是不可獲得的。完全理解四種遍計執（Parikalpita，遍計所執性）的意義都是不可獲得的。應該知道，這其中四種方便被稱作尋思（Vitarka，粗分別），四種果智被稱作四種如實遍智（Yathābhūta-parijñāna，如實遍知）。也就是說，推求名只是假立的，實際上不可獲得，這被稱為尋思。如果就在這果智生起時，確定地了知假有實無，這被稱為如實智。像這樣，對於事物的自性差別，假有實無，推求決定，也應該這樣說。

論曰：在這領悟唯識性（Vijñaptimātratā，唯識）的過程中，領悟了什麼？如何領悟？領悟唯識性，相（Nimitta，相分）和見（Darśana，見分）二性以及種種性，無論是名（Nāma，名）還是義（Artha，義），自性（Svabhāva，自性）差別，假自性差別義。像這樣六種義都是沒有的，因為所取（Grāhya，所取）能取（Grāhaka，能取）的自性顯現的緣故，一時顯現出種種相義而生起的緣故，就像黑暗中的繩子顯現得像蛇一樣。譬如繩子上的蛇不是真實的，因為它根本不存在。如果已經瞭解了那個義是不存在的，那麼蛇的錯覺雖然消失，但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（Rūpa，色）、香（Gandha，香）、味（Rasa，味）、觸（Sparśa，觸）是它的相。這個感覺是依賴，繩子的感覺應當消失。像這樣，對於那類似文字、類似意義的六相意言，降伏排除非真實的六相義時，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（Pariniṣpanna，圓成實性）自性的覺悟的緣故。

釋曰：在這領悟唯識性的過程中，想要顯示所領悟的內容以及領悟的比喻，所以才提出這個問題。如果義是不存在的，在這領悟唯識性的過程中，領悟的是什麼？這個意思難以表達。這唯識性就是那個義。為什麼說義不存在？爲了遮止這個疑問，所以先說，領悟唯識性，是指這個識的義也是沒有義性的，並非只有外義是不存在的。如果沒有義性，怎麼會有十二處（Dvādaśāyatana，十二處）的教說？怎麼世間會有關於義的言說？爲了遮止這個疑問，所以接著說，相和見二性雖然沒有真實的義，但識會顯現出類似內外二義的現象，因為無始以來的言說熏習的力量。識顯現得類似義的運轉，類似了別的作用，這被稱為見。所以不相違背，是爲了僅僅領悟類似相和見的，識別種類，爲了不...

【English Translation】 English version: The same is unobtainable. Fully understanding the meaning of the four Parikalpita (imaginary natures) is unobtainable. It should be known that the four expedients (Upāya,方便) within this are called Vitarka (尋思, rough discrimination), and the four resultant wisdoms are called the four Yathābhūta-parijñāna (如實遍知, knowing things as they really are). That is to say, seeking after names is merely a provisional establishment, and in reality, it is unobtainable, which is called Vitarka. If, when this resultant wisdom arises, one definitively knows that it is falsely existent but actually non-existent, this is called Yathābhūta-jñāna (如實智, true knowledge). In this way, regarding the nature and differences of things, falsely existent but actually non-existent, seeking and determining, it should also be said in this way.

The Treatise says: In this process of realizing Vijñaptimātratā (唯識性, Consciousness-only), what is realized? How is it realized? Realizing Vijñaptimātratā, the two natures of Nimitta (相分, image) and Darśana (見分, seeing), as well as various natures, whether it be Nāma (名, name) or Artha (義, meaning), Svabhāva (自性, self-nature) differences, or the meaning of falsely established self-nature differences. In this way, all six kinds of meanings are non-existent because the nature of Grāhya (所取, what is grasped) and Grāhaka (能取, the grasper) manifests, and because at one time, various image-meanings appear and arise, just like a rope in the darkness appearing like a snake. For example, the snake on the rope is not real because it simply does not exist. If one has already understood that the meaning is non-existent, then although the illusion of the snake disappears, the feeling of the rope remains. If one analyzes it with subtle categories, this is also illusory because Rūpa (色, form), Gandha (香, smell), Rasa (味, taste), and Sparśa (觸, touch) are its characteristics. This feeling is dependent, and the feeling of the rope should disappear. In this way, regarding those six aspects of mental speech that resemble words and meanings, when subduing and eliminating the non-real six aspects of meaning, the realization of Vijñaptimātratā, like the illusion of the snake, should also be removed, because of the realization of Pariniṣpanna (圓成實性, the perfected nature).

The Commentary says: In this process of realizing Vijñaptimātratā, wanting to show what is realized and the metaphor for realization, this question is asked. If the meaning is non-existent, in this process of realizing Vijñaptimātratā, what is realized? This meaning is difficult to express. This Vijñaptimātratā is that meaning. Why is it said that the meaning is non-existent? To prevent this question, it is first said that realizing Vijñaptimātratā means that the meaning of this consciousness is also without the nature of meaning, and it is not only the external meaning that is non-existent. If there is no nature of meaning, how can there be the teachings of the Dvādaśāyatana (十二處, twelve sense bases)? How can there be worldly speech about meaning? To prevent this question, it is then said that although the two natures of image and seeing do not have real meaning, consciousness manifests phenomena similar to internal and external meanings because of the power of habitual speech from beginningless time. Consciousness manifests similarly to the functioning of meaning, similarly to the function of discrimination, which is called seeing. Therefore, it is not contradictory, it is for merely realizing what is similar to image and seeing, distinguishing categories, in order not to...

爾耶。為答此問故說悟入及種種性。謂唯一識。所取能取性差別故。於一時間分為二種。又於一識似三相現。所取能取及自證分名為三相。如是三相。一識義分非一非異如余處辨。於一識上有多相現。故名種種。名等六相。無有義等釋前三種。為答前問如何悟入故復說言。如闇中繩顯現似蛇。由此譬喻成立通達三種自性。譬如繩上蛇非真實。以無有故。如是似名似義意言。依他起上名等六種。遍計所執亦非真實。以無有故。又於此中如依繩覺舍于蛇覺。如是依止唯識顯現。依他起覺舍於六義。遍計執覺如依色等。細分之覺除遣繩覺。如是依止圓成實覺。遣依他起迷亂之覺。如有頌言。

于繩謂蛇智　　見繩了義無　證見彼分時　　知如蛇智亂

伏除非實六相義時者。是非有義。六種非實義非有為相故。

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

【現代漢語翻譯】現代漢語譯本：爾耶（此處應為人名，含義未知）。爲了回答這個問題，所以宣說了悟入和種種性。所謂的唯一識，是因為所取（被認知的事物）和能取（能認知的主體）的性質不同。在同一時間，（唯一識）可以分為兩種。又在唯一識上，顯現出類似三種相狀：所取、能取和自證分，這被稱為三相。這三相，是一識的意義劃分，非一非異，如同其他地方所辨析的那樣。在一個識上顯現出多種相狀，所以稱為種種。名等六相，無有義等，解釋了前面的三種（相）。爲了回答之前的問題，如何悟入，所以又說：如同黑暗中的繩子顯現得像蛇一樣。通過這個比喻，成立了通達三種自性。譬如繩子上的蛇不是真實的，因為它本來就沒有。如同依他起性上的名、義等六種（相），遍計所執也不是真實的，因為它本來就沒有。又在此處，如同依靠對繩子的覺知，捨棄了對蛇的覺知，如同依靠唯識的顯現，依他起覺捨棄了六義，遍計執覺如同依靠色等細微的分別之覺，去除繩子的覺知，如同依靠圓成實覺，去除依他起迷亂的覺知。如有頌說：『于繩謂蛇智，見繩了義無，證見彼分時，知如蛇智亂。』伏除非實六相義時者。是非有義。六種非實義非有為相故。論曰：如此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

【English Translation】 English version: Erya (likely a name, meaning unknown). To answer this question, the realization and various natures are explained. The so-called 'one consciousness' (唯識, weishi) is because of the difference in nature between what is grasped (所取, suoqu, the object of cognition) and what grasps (能取, nengqu, the subject of cognition). At one time, (the one consciousness) can be divided into two kinds. Moreover, in the one consciousness, three aspects appear: what is grasped, what grasps, and self-awareness, which are called the three aspects. These three aspects are divisions of the meaning of one consciousness, neither one nor different, as explained elsewhere. On one consciousness, many aspects appear, so it is called 'various' (種種, zhongzhong). The six aspects, such as name, etc., without meaning, etc., explain the previous three (aspects). To answer the previous question, how to realize, it is said again: just as a rope in the dark appears like a snake. Through this metaphor, the understanding of the three natures is established. For example, the snake on the rope is not real because it does not exist. Just like the six aspects such as name and meaning on the dependent nature (依他起, yitaqi), the completely imagined nature (遍計所執, bianjisuozhi) is also not real because it does not exist. Furthermore, in this, just as relying on the awareness of the rope, the awareness of the snake is abandoned, just as relying on the manifestation of consciousness-only (唯識, weishi), the dependent nature's awareness abandons the six meanings, the completely imagined awareness is like relying on subtle distinctions of awareness such as form, etc., removing the awareness of the rope, just as relying on the perfected nature (圓成實, yuanchengshi), removing the confused awareness of the dependent nature. As a verse says: 'Regarding the rope as the wisdom of the snake, seeing the rope understands the absence of meaning, witnessing the moment of that division, knowing that the wisdom like the snake is confused.' Subduing and eliminating the meaning of the six unreal aspects is the time when it is not meaningful. The six kinds of unreal meanings are not characterized by conditioned existence. The treatise says: Thus, the Bodhisattva realizes the nature of the completely imagined because of the appearance of meaning in conceptual language. Realizing consciousness-only, he realizes the dependent nature. How does he realize the perfected nature? If he has already extinguished the thought of consciousness-only, which is the seed of hearing the Dharma and cultivating conceptual language, then the Bodhisattva has eliminated the thought of meaning, and all appearances of meaning cannot arise, so the appearance of consciousness-only also cannot arise. Because of this, he dwells in all meanings, without the name of discrimination. In the Dharma realm, he attains direct seeing and dwells in accordance. At that time, the Bodhisattva's non-discriminating wisdom, which is equal and equal in terms of what is cognized and what cognizes, has arisen. Therefore, this Bodhisattva is said to have realized the perfected nature. The explanation says: Realizing the nature of the completely imagined because of the appearance of meaning in conceptual language means that

了知意言似義相現。無有遍計所執實義。由此故名悟入遍計所執自性。悟入唯識故悟入依他起性者。謂了知唯識無明解故。于無義中似義相現。由此悟入依他起性。為顯悟入圓成實性故復說言。已遣義想。即是已能除義想義。一切似義無容得生者。即是都無有能似義而生起義。故似唯識亦不得生者。所取無故能取亦無。即是唯識所成之義。亦不轉義。住一切義無分別名者。謂一切法是契經等。名所依行處。名一切義。名有十種。前九種名有所分別。其第十名於一切義無所分別。安住如是於一切義無分別名。如說一切唯有其名。即如是名能起一切者。此中似名顯現識等假說為名。於法界中便得現見相應而住者。謂於法界內證相應而起勝解。平等平等者。謂如所緣都無所有。如是能緣亦無所有。是故所緣能緣二種平等平等。由此菩薩名已。悟入圓成實性者。悟入遍計所執自性。依他起性是有餘故猶有作者。作用未息但名悟入。今於此中作者作用息滅究竟名已悟入。

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。今以伽他顯示此名自境差別。初法名者。謂色受等。補特伽羅名者。謂天授等。隨信行等。佛教中名。后法名者。謂契經應頌

【現代漢語翻譯】現代漢語譯本：了知意言（指語言文字）顯現出好像是意義的表象，實際上並沒有遍計所執（普遍計度執著）的真實意義。因此，這被稱為悟入了遍計所執自性（虛妄分別的本性）。悟入唯識（唯有識）而悟入依他起性（因緣和合而生的性質）是指，了知唯識的道理，破除了無明（對事物真相的迷惑），在沒有真實意義的事物中，顯現出好像有意義的表象。因此，悟入了依他起性。爲了顯示悟入圓成實性（真實圓滿的性質），進一步說：『已經遣除了對意義的執著』，也就是已經能夠去除對意義的執著。『一切好像是意義的表象都不能產生』，也就是根本沒有能夠好像是意義而生起的意義。所以，『好像是唯識的表象也不能產生』，因為所取（被認識的對象）不存在，能取（能認識的主體）也就不存在。這就是唯識所成就的意義，也不會改變意義，安住於一切意義的無分別名（沒有分別的名相）被稱為，一切法（事物）是契經（佛經）等，名（名稱）是所依的行處（行為的處所）。名有十種，前九種名有所分別，第十種名對一切意義沒有分別。安住于這樣對一切意義沒有分別的名，就像說一切都唯有其名，就像這樣的名能夠生起一切。這裡，好像是名顯現的識等，假說為名。在法界（真理的境界）中，便能夠現見相應而住，也就是在法界中，內證相應而生起勝解（殊勝的理解）。『平等平等』是指，就像所緣（認識的對象）完全不存在，這樣能緣（能認識的主體）也完全不存在。所以，所緣和能緣兩種都是平等平等。因此，菩薩被稱為『已經悟入圓成實性』。悟入遍計所執自性，依他起性是有餘的，還有作者（能動者），作用（活動）沒有停止，只能說是悟入。現在在這裡，作者和作用都息滅了，才是究竟的悟入。論曰：這裡有一首偈頌：『法、補特伽羅（人）、法義的略廣性，不凈、凈的究竟，名所行的差別。』釋曰：就像前面所說的安住於一切意義的無分別名，現在用偈頌來顯示這個名自身和境界的差別。最初的『法』名，是指色（物質）、受（感受）等。『補特伽羅』名，是指天授（人名）等，隨信行（隨順信心而行的人）等，佛教中的名。後面的『法』名，是指契經（佛經）、應頌（佛經的體裁）等。

【English Translation】 English version: Knowing that intentional words appear as if they have meaning, but there is no truly existing meaning of what is universally conceptualized (Parikalpita-svabhava, the nature of imputation). Therefore, this is called realizing the nature of universally conceptualized things. Realizing the nature of dependent origination (Paratantra-svabhava) through realizing only consciousness (Vijnapti-matrata) means understanding the principle of only consciousness and eliminating ignorance (Avidya), so that in things without real meaning, appearances of meaning arise. Therefore, one realizes the nature of dependent origination. To show the realization of the perfected nature (Parinispanna-svabhava), it is further said: 'Having already eliminated the thought of meaning,' which means already being able to remove the thought of meaning. 'All appearances of meaning cannot arise,' which means there is absolutely no meaning that can arise as if it were meaning. Therefore, 'appearances of only consciousness also cannot arise,' because if the object of perception (Grahya) does not exist, the subject of perception (Grahaka) also does not exist. This is the meaning accomplished by only consciousness, and it does not change the meaning. Abiding in the name without discrimination of all meanings is called, all dharmas (things) are Sutras (Buddhist scriptures), etc., and name (Nama) is the place where actions rely. There are ten kinds of names. The first nine kinds of names have discriminations, and the tenth name has no discrimination of all meanings. Abiding in such a name without discrimination of all meanings, just as saying that everything is only its name, just like this name can give rise to everything. Here, the consciousness that appears like a name is provisionally called a name. In the Dharmadhatu (realm of reality), one can directly see and abide in accordance, which means in the Dharmadhatu, one internally realizes and arises with superior understanding (Adhimukti). 'Equality and equality' means that just as the object of cognition (Alambana) does not exist at all, so the subject of cognition (Citta) also does not exist at all. Therefore, the object of cognition and the subject of cognition are both equal and equal. Therefore, a Bodhisattva is called 'already realized the perfected nature.' Realizing the nature of universally conceptualized things, the nature of dependent origination is still remaining, there is still an agent (Kartrika), and the action (Kriya) has not stopped, so it can only be said to be realized. Now here, when the agent and action are both extinguished, it is ultimate realization. The Treatise says: Here is a verse: 'Dharma, Pudgala (person), the brief and extensive nature of the meaning of Dharma, the ultimate of impurity and purity, the difference in the conduct of names.' Explanation: Just like the previously mentioned abiding in the name without discrimination of all meanings, now use a verse to show the difference between this name itself and its realm. The initial 'Dharma' name refers to Rupa (form), Vedana (feeling), etc. The 'Pudgala' name refers to Devadatta (a person's name), those who follow faith (Shraddhanusarin), etc., names in Buddhism. The later 'Dharma' name refers to Sutras (Buddhist scriptures), Gathas (verses in Buddhist scriptures), etc.

等。義名者。謂此所詮殺害於父母。誅國及隨行等。略名者。謂一切法皆無我等。廣名者。謂色無我等。性名者。謂阿等諸字。是詞句因故。不凈名者。謂諸異生為諸煩惱垢所染故。凈名者。謂諸賢聖垢永斷故。究竟名者。謂總所緣即般若波羅蜜多。及十地等。以總略義為所緣故。

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。善達法界者。於此法界深作證故。生如來家者。謂佛法界名如來家。於此證會故名為生。於此所緣勝智生故。轉先所依生余依故。紹繼佛種令不斷絕。如余續生餘眾同分。所生能生相續不斷。托所生家如是般若波羅蜜多。證佛法界。名于中生。名真佛子。由此般若波羅蜜多。于佛法界能正作證。樹自相續自在現前故名為生。如有說言。

一切雄猛　　樂利他者　　生母養母　所生所育

得一切有情平等心性者。遍見一切等無我故。如有說言。一切諸法皆如來藏。如是等。得一切菩薩平等心性者。得彼意樂平等性故。得一切佛平等心性者。得彼法身平等性故。此即名為菩薩見道者。見先未見勝法界故。譬如聲聞獨覺見道。

論曰。

【現代漢語翻譯】現代漢語譯本：等等。「義名」是指所詮釋的殺害父母、誅滅國家以及隨行人員等。「略名」是指一切法皆無我等。「廣名」是指色無我等。「性名」是指阿（Ā）等諸字，是詞句的因。「不凈名」是指諸異生被各種煩惱垢所染污的緣故。「凈名」是指諸賢聖的垢永遠斷除的緣故。「究竟名」是指總的所緣，即般若波羅蜜多（Prajnaparamita，智慧到彼岸）以及十地（Dashabhumika，菩薩修行的十個階段）等，以總括和簡略的意義作為所緣的緣故。

論曰：如此菩薩悟入唯識（Vijnaptimatrata，唯識宗）的體性，因此悟入所知的相狀。悟入此相狀的緣故，進入極喜地（Pramudita-bhumi，菩薩十地中的第一地）。善於通達法界（Dharmadhatu，一切法的本性）而生於如來家（Tathagata-kula，佛的家族）。得到一切有情（Sattva，眾生）平等的心性，得到一切菩薩（Bodhisattva，追求覺悟的修行者）平等的心性，得到一切佛（Buddha，覺悟者）平等的心性。這就被稱為菩薩的見道（Darshana-marga，見道的階段）。

釋曰：善於通達法界，是因為對此法界深入地作證的緣故。生於如來家，是指佛的法界名為如來家，對此證悟會合的緣故稱為生。因為於此所緣生起殊勝智慧的緣故，轉變先前所依賴的，生起其餘所依賴的緣故，紹繼佛種使之不斷絕，如同其餘續生其餘眾同分，所生能生相續不斷。依託所生的家，如此般若波羅蜜多，證悟佛的法界，名于中生，名為真佛子。由此般若波羅蜜多，對於佛的法界能夠正確地作證，樹立自身相續自在現前，所以名為生。如有說言：

一切雄猛，樂利他者，生母養母，所生所育。

得到一切有情平等心性，是由於普遍見到一切平等無我的緣故。如有說言：一切諸法皆如來藏（Tathagatagarbha，如來藏）。如此等等。得到一切菩薩平等心性，是由於得到他們意樂的平等性的緣故。得到一切佛平等心性，是由於得到他們法身（Dharmakaya，佛的法身）的平等性的緣故。這就被稱為菩薩見道，是因為見到先前未見的殊勝法界的緣故，譬如聲聞（Shravaka，聽聞佛法而修行的人）和獨覺（Pratyekabuddha，獨自覺悟的人）的見道。

論曰：

【English Translation】 English version: And so on. 'Meaning-name' refers to what is explained as killing parents, executing a country and its entourage, etc. 'Abbreviated-name' refers to all dharmas being without self, etc. 'Extensive-name' refers to form being without self, etc. 'Nature-name' refers to letters such as A (Ā), etc., because they are the cause of words and sentences. 'Impure-name' refers to ordinary beings being stained by the defilements of various afflictions. 'Pure-name' refers to the defilements of noble sages being permanently severed. 'Ultimate-name' refers to the total object of focus, which is Prajnaparamita (Perfection of Wisdom) and the Ten Bhumis (Ten Stages of a Bodhisattva's Path), etc., because it takes the meaning of totality and brevity as its object.

Treatise: Thus, because the Bodhisattva awakens to the nature of Vijnaptimatrata (Consciousness-Only), he awakens to the aspect of what is knowable. Because of awakening to this aspect, he enters the Pramudita-bhumi (Joyful Ground, the first of the ten Bodhisattva grounds). He is skilled in penetrating the Dharmadhatu (Realm of Dharma, the nature of all things) and is born into the Tathagata-kula (Family of the Thus-Come One, the Buddha's lineage). He obtains the equal mind-nature towards all Sattvas (Sentient Beings), obtains the equal mind-nature towards all Bodhisattvas (Enlightenment-Beings), and obtains the equal mind-nature towards all Buddhas (Enlightened Ones). This is called the Bodhisattva's Darshana-marga (Path of Seeing).

Explanation: Being skilled in penetrating the Dharmadhatu means deeply realizing this Dharmadhatu. Being born into the Tathagata-kula means that the Buddha's Dharmadhatu is called the Tathagata-kula; being born is named because of realizing and uniting with this. Because of the arising of superior wisdom in this object of focus, transforming what was previously relied upon, and giving rise to what is relied upon, continuing the Buddha-seed so that it is not cut off, just as other continuations of birth and other common divisions of beings, what is born and what is able to be born continue without interruption. Relying on the family of what is born, thus Prajnaparamita, realizing the Buddha's Dharmadhatu, is named being born within it, named a true Buddha-child. Because of this Prajnaparamita, one is able to correctly realize the Buddha's Dharmadhatu, establishing one's own continuum freely manifesting, therefore it is named being born. As it is said:

All the heroic and fierce, those who delight in benefiting others, the birth mother, the nurturing mother, what is born, what is nurtured.

Obtaining the equal mind-nature towards all sentient beings is because of universally seeing that all are equally without self. As it is said: All dharmas are the Tathagatagarbha (Womb of the Thus-Come One, Buddha-nature). And so on. Obtaining the equal mind-nature towards all Bodhisattvas is because of obtaining the equality of their intentions. Obtaining the equal mind-nature towards all Buddhas is because of obtaining the equality of their Dharmakaya (Dharma Body). This is called the Bodhisattva's Path of Seeing because of seeing the superior Dharmadhatu that was not seen before, just like the Path of Seeing of the Shravaka (Hearer) and Pratyekabuddha (Solitary Buddha).

Treatise:

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。複次為何義故等者。問入唯識所須。次應答言為欲證得一切智智。而先方便如所說者。為欲開示次第言故。為欲饒益堪受如是所化類故。由緣總法者。緣一切法總相所顯真如為。境謂大乘教中所說一切法。皆真如為性故。緣真如即是解了一切法性。若不爾者雖經多時。無分別智亦應不生。言出世者。是無漏故。無分別故。止觀智故者。由三摩呬多無顛倒智故。種種相識者。謂安立諸法因性果性有上無上等。即是所取能取分義。為斷及相阿賴耶識諸相種子者。為斷阿賴耶識中似色等相諸法種子。及能熏相。此即說斷種子因果。為長能觸法身種子者。為欲增長一切大乘多聞熏習。由此為先得法身故。為轉所依者。通達真如。諸心心法離垢生故。或復真如善清凈故。為欲證得一切佛法者。為欲生起力無畏等諸佛法故。為欲證得一切智智者。為欲證得。無垢無礙諸佛智故。又后得智者。顯后得智有所作用

【現代漢語翻譯】現代漢語譯本：其次，爲了什麼意義而進入唯識性？因為緣于總法（一切法的總相）的出世止觀智的緣故。因為由此後得智（證得根本智后所獲得的智慧）能認識種種相的緣故。爲了斷除阿賴耶識（第八識，儲存一切種子）的諸相種子及其能熏習的相。爲了增長能觸及法身（佛的真身）的種子。爲了轉變所依（阿賴耶識）。爲了想要證得一切佛法。爲了想要證得一切智智（佛的智慧）而進入唯識性。而且，后得智對於一切阿賴耶識所生的一切了別相中，能見到如幻等性，無有顛倒的轉變。所以菩薩譬如幻師，對於所幻化的事物，在諸相中，以及所說的因果，常常沒有顛倒。

解釋：其次，爲了什麼意義等，是問進入唯識所需要的原因。其次應該回答說，爲了想要證得一切智智，而先以方便如所說的那樣。爲了想要開示次第的緣故。爲了想要饒益堪能接受如此教化的眾生的緣故。由緣總法，是說緣於一切法總相所顯現的真如為境界。所謂大乘教中所說的一切法，都是以真如為自性。緣于真如，就是了解了一切法的自性。如果不是這樣，即使經過很長時間，無分別智也應該不會生起。說出世的，是因為是無漏的緣故，是無分別的緣故。止觀智的緣故，是因為由三摩地所生的無顛倒智慧的緣故。種種相識，是說安立諸法的因性、果性、有上、無上等，就是所取能取的分義。爲了斷除及相阿賴耶識的諸相種子，是爲了斷除阿賴耶識中類似色等相的諸法種子，以及能熏習的相。這即是說斷除種子的因果。爲了增長能觸法身的種子，是爲了想要增長一切大乘多聞熏習，由此為先而得到法身。爲了轉變所依，是說通達真如，諸心心法遠離垢染而生起的緣故。或者說真如是善且清凈的緣故。爲了想要證得一切佛法，是爲了想要生起力、無畏等諸佛法的緣故。爲了想要證得一切智智，是爲了想要證得無垢無礙的諸佛智慧的緣故。而且，后得智，是顯示后得智有所作用。

【English Translation】 English version: Furthermore, for what purpose does one enter the nature of Consciousness-Only? It is because of the supramundane Samatha-Vipassana (止觀) wisdom that arises from contemplating the totality of all dharmas (總法). It is because the subsequent wisdom (后得智) can recognize various aspects. It is to sever the seeds of all aspects and the conditioning aspects within the Alaya-consciousness (阿賴耶識, the eighth consciousness, storing all seeds). It is to cultivate the seeds that can touch the Dharmakaya (法身, the body of the Buddha). It is to transform the basis of support (所依, Alaya-consciousness). It is to desire to attain all Buddha-dharmas. It is to desire to attain all-knowing wisdom (一切智智, the wisdom of the Buddha) that one enters the nature of Consciousness-Only. Moreover, the subsequent wisdom, regarding all the differentiating aspects arising from the Alaya-consciousness, can see the nature of illusion and so on, without inverted transformations. Therefore, a Bodhisattva is like an illusionist who, regarding the things he has conjured, in all their aspects, and in the causes and effects he speaks of, is always without inversion.

Explanation: 'Furthermore, for what purpose, etc.' asks the reason for needing to enter Consciousness-Only. The next reply should be, 'In order to desire to attain all-knowing wisdom, and first using skillful means as described.' It is to desire to reveal the order. It is to desire to benefit those beings who are capable of receiving such teachings. 'By contemplating the totality of all dharmas' means contemplating the Suchness (真如) revealed by the totality of all dharmas as the object. What is meant by 'all dharmas' spoken of in the Mahayana teachings is that all are of the nature of Suchness. Contemplating Suchness is understanding the nature of all dharmas. If it were not so, even after a long time, non-discriminating wisdom should not arise. 'Supramundane' is because it is without outflows (無漏), because it is non-discriminating. 'Because of Samatha-Vipassana wisdom' is because of the non-inverted wisdom arising from Samadhi (三摩地). 'Recognizing various aspects' means establishing the causal nature, the resultant nature, the superior, the non-superior, etc., of all dharmas, which is the meaning of the perceived and the perceiver. 'To sever the seeds of all aspects and the conditioning aspects within the Alaya-consciousness' is to sever the seeds of all dharmas that are like aspects of form, etc., within the Alaya-consciousness, as well as the conditioning aspects. This is to speak of severing the cause and effect of the seeds. 'To cultivate the seeds that can touch the Dharmakaya' is to desire to cultivate all the learning and practice of the Mahayana teachings, thereby first attaining the Dharmakaya. 'To transform the basis of support' means that by penetrating Suchness, all mental functions arise free from defilements. Or rather, Suchness is good and pure. 'To desire to attain all Buddha-dharmas' is to desire to generate the powers, fearlessness, etc., of all Buddha-dharmas. 'To desire to attain all-knowing wisdom' is to desire to attain the flawless and unobstructed wisdom of all Buddhas. Moreover, the subsequent wisdom shows that the subsequent wisdom has a function.

。於一切阿賴耶識所生者。此舉所生為取其因。一切了別相中者。此顯其果即是能取所取分中。見如幻等性無倒轉者。如實觀見依他起性。如幻事等。無迷亂故。譬如幻師于所幻事者。于草木等幻惑因中。無有顛倒如實見故。于象馬等幻惑相中。亦無顛倒如實見故。如是菩薩見真實者。如實現見無有所取能取自性。圓成實已起於後得。能發語言世俗凈智。知因果時及說法時。常無顛倒。其聽聞者雖有顛倒。而聞熏習熏相續故。次第漸漸得無顛倒。由彼成辦所應作故。此後得智亦無差別無染污故。

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

釋曰。於一切處入現觀時。皆有四種順抉擇分。是前相故。現觀已顯故不重釋。由四尋思者。謂如前說推求名義自性差別假立為體。于下品無義忍中者。謂于下品覺慧愛樂諸義無所有中。明謂能照無有義智。所求果遂故名為得。此定創得無義

【現代漢語翻譯】現代漢語譯本：對於一切從阿賴耶識所產生的法，這裡說『所生』是爲了說明其因。對於一切了別相（分別和認識的各種現象）中，這是顯示其果，也就是能取和所取的各個部分。『見如幻等性無倒轉者』，是指如實地觀察到依他起性（事物相互依存的性質）如同幻象等，沒有迷惑顛倒的緣故。譬如幻術師對於所幻化的事物，對於草木等幻惑的因中，沒有顛倒，如實地見到；對於象馬等幻惑的現象中，也沒有顛倒，如實地見到。像這樣，菩薩見到真實，如實地見到沒有能取和所取的自性。圓成實性（事物真實圓滿的性質）已經生起於後得智（證悟后獲得的智慧）之後，能夠發出語言，運用世俗的清凈智慧，在知道因果的時候以及說法的時候，常常沒有顛倒。那些聽聞的人雖然有顛倒，但是因為聞法的熏習薰染相續不斷，次第漸漸地得到沒有顛倒的智慧。由於他們成就了所應該做的事情，這后得智也沒有差別，沒有染污的緣故。論中說：在悟入唯識性（一切唯心的性質）的時候，有四種三摩地（禪定），是四種順抉擇分（趨向于決定的修行階段）所依止的。應當如何瞭解呢？應當知道，通過四尋思（對名、義、自性、差別進行推求思索），在下品無義忍（對無意義的事物產生忍耐的較低階段）中，有明得三摩地（獲得明瞭的三摩地），是暖位順抉擇分所依止的。在上品無義忍中，有明增三摩地（明瞭增長的三摩地），是頂位順抉擇分所依止的。又通過四種如實遍智（如實而普遍的智慧），已經進入唯識，在無義中已經得到決定，有入真義一分三摩地（進入真實意義一部分的三摩地），是諦順忍（對真諦產生隨順忍可）所依止的。從此無間斷地降伏唯識想（對唯識的執著），有無間三摩地（沒有間斷的三摩地），是世第一法（世間最高的修行方法）所依止的。應當知道，像這樣的各種三摩地，是現觀（親證真理）的邊緣。解釋說：在一切處進入現觀的時候，都有四種順抉擇分，是前面的征相的緣故。現觀已經顯現，所以不再重複解釋。『由四尋思者』，是指像前面所說的，推求名、義、自性、差別，假立為體。『于下品無義忍者』，是指在下品覺慧愛樂諸義無所有中，『明』是指能夠照亮沒有意義的智慧，所求的果遂心如願，所以叫做『得』。這個禪定是剛開始獲得的無義。

【English Translation】 English version: Regarding all that arises from the Ālaya-vijñāna (storehouse consciousness), the term 'arises' here is used to indicate its cause. Regarding all discriminating appearances, this reveals its effect, which is the aspect of the grasper and the grasped. 'Seeing the nature as illusory without inversion' means to truly see the dependent nature (paratantra-svabhāva) as being like an illusion, without confusion or delusion. For example, a magician, regarding the things he conjures, in the causes of illusion such as grass and trees, he sees without inversion, truly seeing; in the appearances of illusion such as elephants and horses, he also sees without inversion, truly seeing. Likewise, a Bodhisattva seeing the truth, truly sees that there is no self-nature of grasper and grasped. The perfected nature (pariniṣpanna-svabhāva) has already arisen after the subsequent wisdom (post-attainment wisdom), and is able to utter language, employing the pure worldly wisdom, always without inversion when knowing cause and effect and when teaching the Dharma. Although those who hear may have inversion, because of the continuous熏習 (vasana, habit energy) of hearing the Dharma, they gradually attain wisdom without inversion. Because they accomplish what should be done, this subsequent wisdom is also without difference and without defilement. The treatise states: When realizing the nature of Vijñaptimātratā (consciousness-only), there are four kinds of Samādhi (meditative concentration) that are relied upon by the four kinds of sequential factors leading to certainty (nirvedha-bhāgīya). How should this be understood? It should be understood that through the four kinds of investigation (catuḥ-pariyeṣaṇa), in the lower-grade endurance of meaninglessness (adhikṣānti), there is the Samādhi of clear attainment (ālokalabdha-samādhi), which is relied upon by the 'warmth' sequential factor leading to certainty. In the upper-grade endurance of meaninglessness, there is the Samādhi of clear increase (ālokābha-samādhi), which is relied upon by the 'peak' sequential factor leading to certainty. Furthermore, through the four kinds of true and complete wisdom (yathābhūta-parijñāna), having already entered Vijñaptimātratā, having already attained certainty in meaninglessness, there is the Samādhi of entering a portion of true meaning (satyārthaika-deśa-samādhi), which is relied upon by the forbearance in accordance with truth (satyānulomikī kṣānti). From this, without interruption, subduing the thought of Vijñaptimātratā, there is the uninterrupted Samādhi (ānantarika-samādhi), which is relied upon by the highest worldly Dharma (laukikāgradharma). It should be known that such Samādhis are on the edge of direct realization (abhisamaya). The commentary explains: When entering direct realization in all places, there are four kinds of sequential factors leading to certainty, which are the preceding signs. Direct realization has already been revealed, so it is not explained again. 'Through the four kinds of investigation' refers to, as previously stated, investigating name, meaning, self-nature, and difference, falsely establishing them as entities. 'In the lower-grade endurance of meaninglessness' refers to, in the lower-grade of wisdom and delight in the meaninglessness of all things, 'clear' refers to the wisdom that can illuminate the absence of meaning, the desired result is achieved as wished, therefore it is called 'attainment'. This Samādhi is the newly attained meaninglessness.

智明。故得明得三摩地名。譬如最初求得火等。暖者即是暖品善根。譬如鉆火暖為前相。此亦如是真智前相。言依止者。謂是因義。言抉擇者。即是現觀。此分即是法無我忍。引此善根說名為順。最居其上故名為頂。復由四種如實遍智者。謂如先說于名事等不可得中。已得決定。如是轉時悟入唯識。似名等現決定了知。都無有義。入真義一分三摩地者。唯能通達所取無故名入一分。由於此中了達義無。未能伏彼能取行相唯識令無。是故說此名諦順忍所依止定。順謂親近依所取無令能取無。應知如是諸三摩地是現觀邊者。當知即是近彼轉義。

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。謂隨彼彼戲論言說。自相共相十種地中。由緣總法者。相雜緣故。無緣別法而修正智。若不爾者無分別智所集資糧。不應得有。出世者是無分別智后得。即是清凈世間能安立智。此後得故。清凈有相境故。世間而得轉依者。謂經多劫修無分別后得智故。而得轉依。謂心心法相續清凈。為欲證得三種佛身精勤修行者。后當廣

【現代漢語翻譯】現代漢語譯本：智明（智慧明瞭）。因此，獲得明瞭的三摩地（專注狀態）之名。譬如最初求得火等，暖觸即是暖品善根（好的根基）。譬如鉆木取火，暖觸是火焰出現的前兆。此亦如此，是真智（真實的智慧）出現的前兆。所說的『依止』，意思是因緣。所說的『抉擇』，就是現觀（直接的認知）。此部分就是法無我忍（對事物沒有永恒不變自性的認知）。引導此善根，稱之為『順』。最居於其上，所以名為『頂』。又由四種如實遍智（對事物真相的全面智慧）者，是指如先前所說，在名（名稱）、事（事物）等不可得中，已經獲得決定。如此轉變時，領悟進入唯識（萬法唯識所變）。相似的名等顯現，決定了知，都無有實義。進入真義一分三摩地（專注狀態）者，只能通達所取（被認知的事物）不存在，所以名為進入一分。由於在此中了達義（事物）不存在，未能降伏那能取（能認知的心）的行相，使唯識（萬法唯識所變）也消失。所以說此名為諦順忍（對真理隨順的忍耐）所依止的禪定。『順』是親近依所取（被認知的事物）不存在，使能取（能認知的心）也消失。應當知道，像這樣的各種三摩地（專注狀態）是現觀（直接的認知）的邊緣，應當知道這就是接近那個轉變的意義。

論曰：像這樣，菩薩已經進入了地（菩薩的階位），已經獲得了見道（證悟真理的道路），已經進入了唯識（萬法唯識所變）。在修道中，如何修行呢？在如所說的安立十地（菩薩修行的十個階段），攝一切經（包含所有佛經的教義）都顯現於前中，由於緣總法（以整體的佛法為對像）出世后得止觀智（超越世間的智慧），經過無量百千俱胝那庾多劫（極長的時間）的修習，因此而獲得轉依（轉變依附）。爲了證得三種佛身（法身、報身、應身），精勤修行。

釋曰：在如所說的安立十地（菩薩修行的十個階段）者，是指隨順那些戲論言說（虛妄的言論），在自相（自身特性）共相（共同特性）十種地（菩薩修行的十個階段）中，由於緣總法（以整體的佛法為對像）者，是相雜緣故。沒有緣別法（以個別的法為對像）而修正智（正確的智慧）。如果不是這樣，無分別智（沒有分別的智慧）所積累的資糧，不應該能夠獲得。出世（超越世間）者是無分別智（沒有分別的智慧）后得（獲得之後）。即是清凈世間能安立智（能夠在清凈的世間建立的智慧）。因為這是后得（獲得之後）的智慧，清凈有相境（清凈的有形之境）的緣故，在世間而獲得轉依（轉變依附）者，是指經過多劫修習無分別（沒有分別）后得智（獲得之後的智慧）的緣故，而獲得轉依（轉變依附）。是指心心法（心和心的作用）相續清凈。爲了證得三種佛身（法身、報身、應身）精勤修行者，後面將詳細說明。

【English Translation】 English version: Zhiming (Wisdom and clarity). Therefore, the name of Samadhi (state of concentration) of obtaining clarity is acquired. For example, when fire is first obtained, warmth is the good root (good foundation) of the warmth category. For example, when drilling wood to make fire, warmth is the precursor to the appearance of flame. It is also like this, it is the precursor to the appearance of true wisdom (true wisdom). The so-called 'reliance' means cause and condition. The so-called 'determination' is direct perception (direct cognition). This part is the forbearance of no-self of phenomena (cognition that things have no permanent and unchanging self-nature). Guiding this good root is called 'following'. Being at the top, it is called 'peak'. Also, those with the four kinds of true and complete wisdom (comprehensive wisdom of the truth of things) refer to having obtained determination in the unobtainability of names (names), things (things), etc., as previously said. When transforming in this way, one realizes and enters the Vijnaptimatrata (all dharmas are transformations of consciousness). Similar appearances of names, etc., are determined to be known, and there is no real meaning. Those who enter the Samadhi (state of concentration) of one part of true meaning can only understand that what is taken (the perceived object) does not exist, so it is called entering one part. Because one understands in this that meaning (things) does not exist, one has not been able to subdue the aspect of the taker (the mind that can perceive), causing Vijnaptimatrata (all dharmas are transformations of consciousness) to disappear. Therefore, it is said that this is the Samadhi (state of concentration) relied upon by the forbearance of truth and compliance (patience in compliance with the truth). 'Following' is being close to the non-existence of what is taken (the perceived object), causing the taker (the mind that can perceive) to disappear. It should be known that such Samadhis (states of concentration) are the edge of direct perception (direct cognition), and it should be known that this is the meaning of approaching that transformation.

Treatise says: Like this, the Bodhisattva has already entered the Bhumi (stage of Bodhisattva), has already obtained the Path of Seeing (the path to enlightenment), and has already entered Vijnaptimatrata (all dharmas are transformations of consciousness). In the Path of Cultivation, how does one cultivate? In the establishment of the Ten Bhumis (ten stages of Bodhisattva practice) as said, all the teachings of the Sutras (containing the teachings of all Buddhist scriptures) appear in front, because of the wisdom of cessation and contemplation obtained after emerging from the world by taking the general Dharma (taking the entire Buddha Dharma as the object), after practicing for countless hundreds of thousands of kotis of nayutas of kalpas (extremely long time), one obtains transformation of the basis (transformation of dependence). In order to attain the three Buddha bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), one diligently cultivates.

Explanation says: Those who establish the Ten Bhumis (ten stages of Bodhisattva practice) as said refer to following those playful words (false statements), in the ten kinds of Bhumis (ten stages of Bodhisattva practice) of self-characteristics (self-characteristics) and common characteristics (common characteristics), because of those who take the general Dharma (taking the entire Buddha Dharma as the object), it is because of mixed conditions. There is no correcting wisdom (correct wisdom) by taking separate dharmas (taking individual dharmas as objects). If this is not the case, the resources accumulated by non-discriminating wisdom (wisdom without discrimination) should not be able to be obtained. Emerging from the world (transcending the world) is obtained after non-discriminating wisdom (wisdom without discrimination). That is, the wisdom that can establish in the pure world (the wisdom that can be established in the pure world). Because this is the wisdom obtained after (after obtaining), because of the pure form realm (the pure form realm), those who obtain transformation of the basis (transformation of dependence) in the world refer to obtaining transformation of the basis (transformation of dependence) because of practicing non-discrimination (without discrimination) after obtaining wisdom (after obtaining wisdom) for many kalpas. It refers to the continuous purification of mind and mental functions (mind and the functions of the mind). Those who diligently cultivate in order to attain the three Buddha bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) will be explained in detail later.

說。

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。聲聞菩薩現觀差別。略有十種或十一種。所緣差別中。菩薩現觀以大乘法為聞慧等三種所緣。聲聞現觀聲聞乘法為其所緣。資持差別中。福資糧者。謂施戒忍三種加行。智資糧者。謂精進靜慮及聞慧等。言資糧者。經無量劫所運集故。通達差別中聲聞現觀唯能通達補特伽羅空無我理。菩薩現觀俱能通達補特伽羅法空無我。涅槃差別中菩薩現觀攝受悲慧方便資糧。生死涅槃無所住著以為涅槃。聲聞現觀唯住無為以為涅槃。地差別中菩薩現觀。依於十地而得出離。聲聞乘中無有如是諸地建立。清凈差別中。菩薩現觀永斷煩惱並諸習氣。及能清凈眾寶佛土。聲聞現觀雖斷煩惱。未除習氣全不能凈眾寶佛

【現代漢語翻譯】現代漢語譯本：問：聲聞（Śrāvaka，聽聞佛法者）的現觀和菩薩（Bodhisattva，立志成佛者）的現觀有什麼差別？答：菩薩的現觀與聲聞的不同，應該從十一種差別來理解：一、所緣差別：菩薩以大乘佛法作為所觀境。二、資持差別：菩薩以大福德和大智慧兩種資糧作為支援。三、通達差別：菩薩能夠通達人無我（Pudgala-nairātmya）和法無我（Dharma-nairātmya）。四、涅槃差別：菩薩證得無住大涅槃（Apratiṣṭhita-nirvāṇa）。五、地差別：菩薩依於十地（Daśa-bhūmi）而出離。六、七、清凈差別：菩薩斷除煩惱習氣，清凈佛土。八、自他平等心差別：菩薩成熟有情眾生，修行沒有止息。九、生差別：菩薩生於如來之家。十、受生差別：菩薩常于諸佛大集會中受生。十一、果差別：菩薩成就十力（Daśa-bala）、四無畏（Catvāri vaiśāradyāni）、十八不共佛法（Aṣṭādaśa āveṇika-buddha-dharmāḥ）等無量功德。

解釋：聲聞和菩薩的現觀差別，略有十種或十一種。所緣差別中，菩薩現觀以大乘佛法作為聞慧等三種智慧的所緣。聲聞現觀以聲聞乘佛法作為所緣。資持差別中，福資糧指的是佈施、持戒、忍辱三種加行。智資糧指的是精進、禪定以及聞慧等。稱為資糧，是因為經過無量劫的積聚。通達差別中，聲聞現觀只能通達人無我的道理。菩薩現觀能夠通達人無我和法無我。涅槃差別中，菩薩現觀攝取悲心、智慧和方便的資糧，對於生死和涅槃都沒有執著，以此為涅槃。聲聞現觀只安住于無為法，以此為涅槃。地差別中，菩薩現觀依於十地而得出離。聲聞乘中沒有這樣的階位建立。清凈差別中，菩薩現觀永遠斷除煩惱以及各種習氣，並且能夠清凈眾寶莊嚴的佛土。聲聞現觀雖然斷除煩惱，但沒有斷除習氣，完全不能清凈眾寶佛土。

【English Translation】 English version: Question: What is the difference between the direct perception (Abhisamaya) of a Śrāvaka (listener of the Dharma) and the direct perception of a Bodhisattva (one who aspires to Buddhahood)? Answer: The direct perception of a Bodhisattva differs from that of a Śrāvaka in eleven aspects: 1. Difference in object (Ālambana): The Bodhisattva takes the Mahāyāna Dharma as the object of perception. 2. Difference in support (Saṃbhāra): The Bodhisattva is supported by the two accumulations of great merit (Puṇya) and wisdom (Jñāna). 3. Difference in understanding (Prativedha): The Bodhisattva is able to understand the absence of self in persons (Pudgala-nairātmya) and the absence of self in phenomena (Dharma-nairātmya). 4. Difference in Nirvāṇa: The Bodhisattva attains the non-abiding great Nirvāṇa (Apratiṣṭhita-nirvāṇa). 5. Difference in stages (Bhūmi): The Bodhisattva attains liberation by relying on the ten stages (Daśa-bhūmi). 6 & 7. Difference in purification (Viśuddhi): The Bodhisattva eradicates afflictions and their habitual tendencies, and purifies the Buddha-lands. 8. Difference in equanimity towards self and others: The Bodhisattva matures sentient beings and engages in practice without rest. 9. Difference in birth: The Bodhisattva is born into the family of the Tathāgata. 10. Difference in rebirth: The Bodhisattva constantly takes rebirth in the great assemblies of all Buddhas. 11. Difference in result (Phala): The Bodhisattva perfects the result of countless merits, such as the ten powers (Daśa-bala), the four fearlessnesses (Catvāri vaiśāradyāni), and the eighteen unique qualities of a Buddha (Aṣṭādaśa āveṇika-buddha-dharmāḥ).

Explanation: The differences between the direct perception of a Śrāvaka and a Bodhisattva can be summarized into ten or eleven aspects. Regarding the difference in object, the direct perception of a Bodhisattva takes the Mahāyāna Dharma as the object of the three wisdoms, such as the wisdom of hearing (Śruta-mayī prajñā). The direct perception of a Śrāvaka takes the Śrāvakayāna Dharma as its object. Regarding the difference in support, the accumulation of merit refers to the three practices of generosity, ethics, and patience. The accumulation of wisdom refers to diligence, meditation, and the wisdom of hearing, etc. They are called accumulations because they are gathered over countless eons. Regarding the difference in understanding, the direct perception of a Śrāvaka can only understand the principle of the absence of self in persons. The direct perception of a Bodhisattva can understand both the absence of self in persons and the absence of self in phenomena. Regarding the difference in Nirvāṇa, the direct perception of a Bodhisattva gathers the accumulations of compassion, wisdom, and skillful means, and is not attached to either Saṃsāra or Nirvāṇa, taking this as Nirvāṇa. The direct perception of a Śrāvaka only abides in the unconditioned (Asaṃskṛta), taking this as Nirvāṇa. Regarding the difference in stages, the direct perception of a Bodhisattva attains liberation by relying on the ten stages. There is no such establishment of stages in the Śrāvakayāna. Regarding the difference in purification, the direct perception of a Bodhisattva permanently eradicates afflictions and all habitual tendencies, and is able to purify the Buddha-lands adorned with various treasures. Although the direct perception of a Śrāvaka eradicates afflictions, it does not eliminate habitual tendencies and is completely unable to purify the Buddha-lands adorned with various treasures.

土。言習氣者。雖無煩惱。然其所作似有煩惱。自他平等心差別中。菩薩現觀證得自他平等法性。成熟有情加行無絕。聲聞現觀分別自他。唯修自利不修他利。生差別中菩薩現觀。于如來家法界中生。是佛真子。如輪王家生有相子。非如聲聞同於下賤無智婢子。受生差別中菩薩現觀。常于諸佛大集會中。蓮花臺上結加趺坐。乃至成佛恒受化生。所言諸佛大集會者。謂無漏界諸佛國土。非如聲聞處母胎等。果差別者。菩薩現觀。力無畏等無量功德眾所莊嚴。能無功用起作一切利有情事。證得法身以為勝果。余用無漏轉生為果。

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。以二伽他總攝尋思及尋思果。令易解了。名事互為客其性應尋思者。謂名於事為客。事于名亦爾。非如一類。謂聲與義相稱而生。互相系屬於二亦當推唯量及唯假者。謂于自性及差別中。亦當推尋唯有分別唯有假立。其事云何。謂此二種唯有分別。唯有假立差別言說。都無真實自性差別。言實智者。謂從尋思所生四種如實遍智。觀無義者。謂觀其義本來無有。唯有分別三者。觀見唯有三種分別。謂名分別。自性假立分別。差別假

【現代漢語翻譯】現代漢語譯本：關於『習氣』，即使沒有煩惱，但其行為表現卻似乎帶有煩惱。在自他平等心的差別中，菩薩通過現觀證悟自他平等的法性，持續不斷地成熟有情。而聲聞（Śrāvaka）通過現觀分別自他，只修習自利而不修習利他。在出生的差別中，菩薩通過現觀，于如來家（Tathāgata-kula）的法界（Dharmadhātu）中出生，是佛的真子。如同輪王（cakravartin）家出生具有特殊相貌的兒子一樣，不像聲聞如同無知的婢女之子。在受生的差別中，菩薩通過現觀，常于諸佛的大會（mahā-saṃgha）中，在蓮花臺上結跏趺坐，乃至成佛都恒常受化生。所謂諸佛的大會，指的是無漏界（anāsrava-dhātu）的諸佛國土（Buddhakṣetra），不像聲聞處在母胎中等。在果的差別中，菩薩通過現觀，以力（bala）、無畏（vaiśāradya）等無量功德莊嚴自身，能無功用地發起和完成一切利益有情的事業，證得法身（Dharmakāya）作為殊勝的果報。其餘的則以無漏的轉生作為果報。

論曰：此中有兩頌。

『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：用兩句偈頌總括尋思和尋思的結果，使其容易理解。『名事互為客其性應尋思』，意思是說，名對於事來說是客，事對於名來說也是客。不像某些觀點認為，聲音和意義相互對應而產生，互相隸屬。『於二亦當推唯量及唯假』，意思是說，在自性和差別中，也應當推尋只有分別，只有假立。這件事是怎樣的呢？就是說這兩種（自性和差別）只有分別，只有假立差別言說，都沒有真實的自性差別。『言實智者』，指的是從尋思所生的四種如實遍智。『觀無義者』，指的是觀察其意義本來沒有。『唯有分別三』，指的是觀見只有三種分別，即名分別、自性假立分別、差別假立。

【English Translation】 English version: Regarding 'habitual tendencies' (vāsanā), even without afflictions (kleśa), their actions seem to carry traces of afflictions. In the difference between the mind of equality towards self and others, a Bodhisattva, through direct perception (abhisamaya), realizes the Dharma-nature (dharmatā) of equality between self and others, continuously maturing sentient beings. A Śrāvaka, through direct perception, distinguishes between self and others, only practicing for their own benefit and not for the benefit of others. In the difference of birth, a Bodhisattva, through direct perception, is born in the Dharmadhātu of the Tathāgata-kula (family of the Thus-Gone One), being a true child of the Buddha. It is like a son with special marks born in the family of a cakravartin (wheel-turning king), not like a Śrāvaka who is like the child of an ignorant slave woman. In the difference of taking birth, a Bodhisattva, through direct perception, constantly sits in the lotus posture (vajrāsana) on a lotus platform in the great assembly (mahā-saṃgha) of all Buddhas, and even until becoming a Buddha, constantly receives transformation birth (upapāduka). The so-called great assembly of all Buddhas refers to the Buddha-lands (Buddhakṣetra) of the unconditioned realm (anāsrava-dhātu), not like Śrāvakas being in a mother's womb, etc. In the difference of result, a Bodhisattva, through direct perception, is adorned with immeasurable qualities such as powers (bala) and fearlessness (vaiśāradya), and can effortlessly initiate and accomplish all activities that benefit sentient beings, attaining the Dharmakāya (Dharma-body) as the supreme result. The others (Śrāvakas) take unconditioned rebirth as the result.

The Treatise says: There are two verses here.

'Name and thing are mutually guests, their nature should be investigated. Regarding the two, one should also investigate only conceptualization and only imputation. Real wisdom sees no meaning, there are only three kinds of discrimination. Because that is absent, this is absent; this is entering the three natures.'

Explanation: These two verses summarize the investigation and the result of the investigation, making it easy to understand. 'Name and thing are mutually guests, their nature should be investigated' means that name is a guest to thing, and thing is also a guest to name. It is not like some views that sound and meaning arise corresponding to each other, being mutually subordinate. 'Regarding the two, one should also investigate only conceptualization and only imputation' means that in self-nature and difference, one should also investigate that there is only conceptualization and only imputation. What is this matter like? It means that these two (self-nature and difference) are only conceptualization, only imputed differential expressions, and there is no real self-nature or difference. 'Real wisdom' refers to the four kinds of true and complete wisdom born from investigation. 'Sees no meaning' refers to observing that the meaning is originally non-existent. 'There are only three kinds of discrimination' refers to seeing that there are only three kinds of discrimination, namely name discrimination, self-nature imputation discrimination, and difference imputation.

立分別。彼無故此無者。謂義無故觀此三種分別亦無。是即入三性者。如上所說即是悟入三種自性。謂初頌前半。觀名與事更互為客。即是悟入遍計所執自性。初頌後半。觀彼二種自性差別。唯有分別唯有假立。即是悟入依他起自性。第二頌中即是悟入圓成實自性。此中但遣遍計所執各別心境。伏除分別不無其事。若不爾者繫縛解脫俱不應成。凈與不凈皆無有故。

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。誰能如是尋思得果。如是教授當復為誰。為答此問說於二頌。菩薩于定位觀影唯是心者。謂觀所有似法似義。定所行影唯是內心。如經言。我說識所緣唯識所現故。言菩薩者。即說能觀。于定位者。心住一境。義想既滅除者。謂由彼影遣其義想。審觀唯自想者。謂審觀察如是似法似義之相。唯我定心之所變現。如是住內心者。是心於爾時即住自心義。知所取非有次能取亦無者。謂先已了所取是無。如所取性既無所有。所取性上能取之性亦不得成。后觸無所得者。謂從此後證無二性所得真如。

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

【現代漢語翻譯】現代漢語譯本：立分別。彼無故此無者，意思是說因為義理不存在，所以觀察這三種分別也不存在。這就是進入三性（trisvabhāva）的含義。如上所說，就是領悟三種自性。第一頌的前半部分，觀察名（nāma）與事（artha）相互作為客體，就是領悟遍計所執自性（parikalpita-svabhāva）。第一頌的後半部分，觀察那兩種自性的差別，僅僅是分別，僅僅是假立，就是領悟依他起自性（paratantra-svabhāva）。第二頌中就是領悟圓成實自性（parinispanna-svabhāva）。這裡只是去除遍計所執的各別心境，降伏去除分別，並非否定其事本身。如果不是這樣，繫縛和解脫都不應該成立，清凈和不清凈也都不會存在。

論曰：還有教授二頌，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：誰能這樣尋思而得到結果？這樣的教授又將是為誰而說？爲了回答這個問題，所以說了這兩頌。『菩薩于定位觀影唯是心』，意思是說觀察所有相似於法（dharma）相似於義（artha）的，禪定中所顯現的影像，都只是內心。如經中所說：『我說識所緣唯識所現故。』說『菩薩』，就是指能觀者。『于定位』，指心安住於一個境界。『義想既滅除』，意思是說通過那影像去除對於義理的執著。『審觀唯自想』，意思是說仔細觀察那些相似於法相似於義的現象，僅僅是我禪定之心所變現的。『如是住內心』，是說心在那個時候就安住于自心之義。『知所取非有次能取亦無』，意思是說先已經明瞭所取（grāhya）是不存在的。因為所取的自性既然不存在，在所取的自性上能取（grāhaka）的自性也無法成立。『后觸無所得』，意思是說從此以後證悟無二性（advaita）而得到的真如（tathatā）。

論曰：還有另外的五種現觀伽他，如《大乘經莊嚴論》所說：

『福德智慧二資糧』

【English Translation】 English version: 'Establishing distinctions. 'If that does not exist, this does not exist' means that because the meaning does not exist, observing these three distinctions also does not exist. This is entering the three natures (trisvabhāva). As mentioned above, it is realizing the three self-natures. The first half of the first verse, observing name (nāma) and object (artha) mutually as guests, is realizing the self-nature of the completely conceptualized (parikalpita-svabhāva). The second half of the first verse, observing the differences between those two self-natures, is merely distinction, merely provisional establishment, is realizing the self-nature of the other-dependent (paratantra-svabhāva). The second verse is realizing the self-nature of the perfectly accomplished (parinispanna-svabhāva). Here, it only removes the separate mind-objects of the completely conceptualized, subduing and removing distinctions, not denying the matter itself. If it were not so, bondage and liberation should not be established together, and purity and impurity would not exist.

Treatise says: There are also two verses of instruction, as stated in the Distinguishing Yoga Treatise:

'A Bodhisattva in meditative concentration, observes the image as only mind; when the thought of object is extinguished, carefully observes only self-thought; thus abiding in the inner mind, knows that what is grasped is non-existent; then the grasper is also non-existent; afterwards, contact is without attainment.'

Explanation says: Who can thus contemplate and attain the result? For whom will such instruction be spoken? To answer this question, these two verses are spoken. 'A Bodhisattva in meditative concentration, observes the image as only mind' means observing all that is similar to dharma (dharma) and similar to artha (artha), the images that appear in meditation are only the inner mind. As the sutra says: 'I say that what is cognized by consciousness is only what is manifested by consciousness.' Saying 'Bodhisattva' refers to the one who can observe. 'In meditative concentration' means the mind abides in one state. 'When the thought of object is extinguished' means removing the attachment to meaning through that image. 'Carefully observes only self-thought' means carefully observing those phenomena similar to dharma and similar to artha, which are merely transformations of my meditative mind. 'Thus abiding in the inner mind' means that the mind at that time abides in the meaning of its own mind. 'Knows that what is grasped is non-existent; then the grasper is also non-existent' means that it has already been understood that what is grasped (grāhya) is non-existent. Since the self-nature of what is grasped does not exist, the self-nature of the grasper (grāhaka) on the self-nature of what is grasped cannot be established. 'Afterwards, contact is without attainment' means that from then on, one realizes suchness (tathatā) obtained by realizing non-duality (advaita).

Treatise says: There are also five other verses of direct perception, as stated in the Great Vehicle Sutra Ornament Treatise:

'Merit and wisdom, two accumulations'

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

釋曰。福德智慧二資糧菩薩善備無邊際者。謂施等三波羅蜜多名福資糧。第六般若波羅蜜多名智資糧。精進俱修故通二種。靜慮亦爾。若緣無量屬福資糧。其餘屬智。福智積集故名資糧。言善備者。是圓滿義。經無數時差別圓滿名無邊際。於法思量善決已者。謂於一切契經等法。由定后智極善決定得無猶豫故。了義趣唯言類者。是故能了一切義趣。唯用意言分別為因。若知諸義唯是言即住似彼唯心理者。謂若了知一切義相唯是意言。即能安心住似義相種種變現唯心理中得決定故。此第二頌初半顯示菩薩在順抉擇分位。初頌顯示此位加行。便能現證真法界是故二相悉蠲除者。由先了達義無所有。住唯心故能除所取能取二相。現證無二真實法界。善決定智依此生故。此前半頌及后第三顯見道位。如所現證次當顯示。體知離心無別物由

【現代漢語翻譯】現代漢語譯本菩薩善於完備無邊無際的福德和智慧。對於佛法，經過深入思考和善巧決斷後，明白一切義理的根源都只是語言概念。如果了知一切諸法的意義都只是語言的表達，就能安住于類似於外境顯現的唯心狀態中。這樣便能親身證悟真實的法界，因此能徹底去除能取和所取這兩種對立的相。親身體悟到離開心識之外，沒有其他任何事物存在，由此就能領會到心識本身也是空無自性的。有智慧的人通達能取和所取二者皆是空無，平等安住于這二者皆無的真實法界中。具有智慧的人，以其無分別智的力量，周遍、平等且恒常地順應真理而行。滅除依附於煩惱的如叢林般稠密的過失，就像良藥能消除各種毒害一樣。佛陀所說的微妙佛法，能善巧地安立智慧，並將其根植於法界之中。了知一切念頭的根源都只是分別妄想，從而勇猛精進，迅速回歸到功德的彼岸。

釋論：福德和智慧這兩種資糧，菩薩善於完備無邊無際。也就是說，佈施等三種波羅蜜（Pāramitā，到達彼岸）稱為福德資糧，第六種般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）稱為智慧資糧。精進同時修習福德和智慧，因此通於兩種資糧。禪定也是如此，如果緣于無量境界，則屬於福德資糧，其餘則屬於智慧資糧。福德和智慧積聚在一起，所以稱為資糧。善於完備，是圓滿的意思。經過無數時間的差別圓滿，稱為無邊無際。對於佛法，經過深入思考和善巧決斷後，是指對於一切契經等佛法，通過禪定后的智慧，極其善巧地決定，從而獲得毫無猶豫的理解。明白一切義理的根源都只是語言概念，因此能夠了知一切義理的根源，都是以意念和語言的分別作為原因。如果了知一切諸法的意義都只是語言的表達，就能安住于類似於外境顯現的唯心狀態中，是指如果了知一切義相都只是意念和語言，就能安心安住于類似於外境顯現的種種變現的唯心狀態中，從而獲得決定的認識。這第二頌的前半部分顯示了菩薩處於順抉擇分位。第一頌顯示了此位所作的加行。這樣便能親身證悟真實的法界，因此能徹底去除能取和所取這兩種對立的相，由於先前已經了達一切義理都是空無所有，安住于唯心，因此能夠去除能取和所取這兩種對立的相，從而親身證悟無二的真實法界。善巧決定的智慧依此而生。此前半頌以及後面的第三頌顯示了見道位。接下來將顯示如何如實地證悟，親身體悟到離開心識之外，沒有其他任何事物存在

【English Translation】 English version The Bodhisattva is skilled in fully possessing boundless merit and wisdom. Having contemplated the Dharma and skillfully decided, he understands that the essence of all meanings lies solely in linguistic concepts. If one knows that all meanings are merely words, one can abide in a mind-only state that resembles external appearances. Thus, one can directly realize the true Dharmadhatu (Dharmadhātu, the realm of reality), and therefore completely eliminate the two aspects of the grasper and the grasped. Experientially knowing that there is nothing separate from the mind, one thereby realizes that the mind itself is also without inherent existence. The wise person understands that both the grasper and the grasped are empty, and dwells equally in the true Dharmadhatu where both are absent. The wise one, with the power of non-discriminating wisdom, universally, equally, and constantly acts in accordance with the truth. Extinguishing the accumulation of faults that cling to afflictions like a dense forest, just as a great medicine eliminates all poisons. The Buddha's wonderful Dharma skillfully establishes wisdom and roots it in the Dharmadhatu. Knowing that the source of all thoughts is merely conceptual discrimination, one advances courageously and swiftly returns to the shore of merit.

Commentary: The Bodhisattva is skilled in fully possessing boundless merit and wisdom, these two accumulations. That is, the three Pāramitās (Pāramitā, perfections) of giving, etc., are called the accumulation of merit, and the sixth Prajñā-pāramitā (Prajñā-pāramitā, perfection of wisdom) is called the accumulation of wisdom. Diligence cultivates both merit and wisdom, thus encompassing both types of accumulation. Samadhi (meditative concentration) is also similar; if it is focused on limitless realms, it belongs to the accumulation of merit, and the rest belongs to wisdom. The accumulation of merit and wisdom is therefore called accumulation. 'Skilled in fully possessing' means complete. Complete through countless times of differentiation is called boundless. Having contemplated the Dharma and skillfully decided, refers to all Sutras (discourses) and other Dharmas, through wisdom after Samadhi, deciding extremely skillfully, thereby obtaining understanding without hesitation. Understanding that the essence of all meanings lies solely in linguistic concepts, therefore, one is able to know that the essence of all meanings is caused by conceptualization of thoughts and language. If one knows that all meanings are merely words, one can abide in a mind-only state that resembles external appearances, means that if one knows that all aspects of meaning are merely thoughts and language, one can peacefully abide in a mind-only state that resembles the various manifestations of external appearances, thereby obtaining a definite understanding. The first half of this second verse shows that the Bodhisattva is in the stage of sequential ascertainment. The first verse shows the preliminary practices done in this stage. Thus, one can directly realize the true Dharmadhatu, and therefore completely eliminate the two aspects of the grasper and the grasped, because one has previously understood that all meanings are empty, and abides in mind-only, therefore one is able to eliminate the two aspects of the grasper and the grasped, thereby directly realizing the non-dual true Dharmadhatu. Skillfully determined wisdom arises from this. The first half of this verse and the third verse show the stage of seeing the path. Next, it will be shown how to truly realize, experientially knowing that there is nothing separate from the mind.

此即會心非有者。謂知離心無別一切所緣境界。由彼無故能緣心性亦不得成。智者了達二皆無者。勝慧相應故名智者。於二無效能決定知故名了達遍計所執。所緣能緣本來無性名二皆無等。住二無真法界者。平等安住故名等住。所取能取悉皆遠離故言二無。如是現證法界。非虛名真法界。慧者無分別智力者。謂諸菩薩無分別智所有功能。周遍平等常順行者。謂總內外故名周遍。如所取無能取亦爾。故名平等。隨順觀察契經等法其性平等。譬如虛空故名順行。時恒故常。滅者除也。依謂一切雜染法因難可悟入。喻于榛梗。諸雜染法名為過失。習氣積集故名為聚。如大良藥銷眾毒者。其義易了。能除遠入諸過失故如阿揭陀。此第四頌顯示修道。佛說妙法善成立者。謂牟尼尊所說正法極善成立。安慧並根法界中者。謂安其慧置佛所說善成立法。並其根本真法界中。根者謂此是覺因故。或總緣法名為根本。謂一切經皆以十地為根本故。法依彼轉故名法界。即諸法空。了知念趣唯分別者。謂后得智依法界轉。了知念趣唯是分別。離分別外無所念法。謂彼所念契經等法。及所應念波羅蜜多。並彼果等。遍計所執性皆無故。勇猛疾歸德海岸者。謂諸菩薩由先漸次修習現觀。無分別智后得智故。速能證獲一切功德圓滿佛果。謂如來地超

【現代漢語翻譯】現代漢語譯本此即會心非有者：指的是領悟到離開心識之外，沒有其他所緣的境界。因為這些境界並不存在，能緣的心識自性也無法成立。智者通達能緣所緣二者皆空，因為與殊勝的智慧相應，所以稱為智者。對於能緣所緣二者皆無自性的道理能夠確定地瞭解，所以稱為通達遍計所執。所緣和能緣本來就沒有自性，這叫做『二皆無』等等。安住于能緣所緣二者皆空的真實法界中，平等安住，所以稱為『等住』。遠離所取和能取，所以說『二無』。像這樣現證的法界，不是虛假的，所以稱為『真法界』。具有智慧者，也就是具有無分別智的力量者：指的是諸位菩薩所具有的無分別智的所有功能。周遍、平等、恒常地隨順執行：指的是總括內外，所以稱為周遍。就像所取不存在一樣，能取也不存在，所以稱為平等。隨順觀察契經等法的自性是平等的，譬如虛空，所以稱為隨順執行。時間上是恒常的，所以稱為常。『滅』的意思是去除。『依』指的是一切雜染法的因，難以領悟進入，比喻為叢生的樹木。各種雜染法稱為過失。習氣積聚在一起，稱為聚。就像大良藥能夠消除各種毒一樣，這個道理很容易理解。能夠去除遠離進入的各種過失，就像阿揭陀（良藥）。這第四頌顯示的是修道。佛說妙法善成立者：指的是牟尼尊（釋迦牟尼佛）所說的正法非常完善地成立。安慧並根法界中者：指的是將智慧安放在佛所說的善成立的法中，並且與根本的真法界相結合。『根』指的是這是覺悟的因。或者總緣法稱為根本，指的是一切經都以十地為根本。法依靠它來運轉，所以稱為法界，也就是諸法的空性。了知念趣唯分別者：指的是后得智依靠法界運轉，了知念頭的趨向只是分別。離開分別之外，沒有所念的法。指的是他們所念的契經等法，以及所應唸的波羅蜜多，以及它們的果等等。遍計所執性都是空無的。勇猛疾歸德海岸者：指的是諸位菩薩由於先前逐漸修習現觀，無分別智和后得智，所以能夠迅速地證得一切功德圓滿的佛果，也就是如來地（佛的境界），超越了所有境界。

【English Translation】 English version 'This is the understanding of non-existence': It refers to realizing that apart from consciousness, there are no other perceived objects. Because these objects do not exist, the nature of the perceiving consciousness cannot be established either. The wise understand that both the perceived and the perceiver are empty, and because they are in accordance with supreme wisdom, they are called wise. Being able to definitively understand the principle that both the perceived and the perceiver have no inherent existence is called understanding the completely imputed nature. The perceived and the perceiver originally have no self-nature; this is called 'both are non-existent,' and so on. Abiding in the true realm of reality where both the perceived and the perceiver are empty, abiding equally, is called 'abiding equally.' Being far from what is grasped and who grasps, it is said 'both are non-existent.' Thus, the realm of reality that is directly realized is not false, so it is called the 'true realm of reality.' Those with wisdom, that is, those with the power of non-discriminating wisdom, refers to all the functions of the non-discriminating wisdom possessed by the Bodhisattvas. Universally, equally, and constantly following the course: it refers to encompassing both internal and external, so it is called universal. Just as what is grasped does not exist, neither does the grasper, so it is called equal. Following the observation that the nature of the sutras and other teachings is equal, like space, it is called following the course. It is constant in time, so it is called constant. 'Cessation' means removal. 'Reliance' refers to the cause of all defiled phenomena, which is difficult to understand and enter, and is likened to overgrown trees. Various defiled phenomena are called faults. The accumulation of habitual tendencies is called a collection. Just as a great medicine can eliminate various poisons, the meaning of this is easy to understand. Being able to remove and stay away from entering various faults is like an Agada (good medicine). This fourth verse shows the path of cultivation. 'The Buddha's wonderful Dharma is well established': It refers to the true Dharma spoken by Muni (Sakyamuni Buddha) being very well established. 'Placing wisdom together with the root in the realm of reality': It refers to placing wisdom in the well-established Dharma spoken by the Buddha and combining it with the fundamental true realm of reality. 'Root' refers to this being the cause of enlightenment. Or the total object of perception is called the root, referring to all sutras taking the ten bhumis (stages) as the root. The Dharma relies on it to turn, so it is called the realm of reality, which is the emptiness of all dharmas. 'Knowing that the direction of thought is only discrimination': It refers to the subsequent wisdom relying on the realm of reality to turn, knowing that the direction of thought is only discrimination. Apart from discrimination, there is no object of thought. It refers to the sutras and other teachings that they think of, as well as the Paramitas that should be thought of, and their fruits, and so on. The completely imputed nature is all empty. 'Courageously and quickly returning to the shore of the ocean of virtues': It refers to the Bodhisattvas being able to quickly attain the complete fruit of Buddhahood, which is the state of the Tathagata (state of Buddha), surpassing all states, because of gradually cultivating the direct perception, non-discriminating wisdom, and subsequent wisdom.

度無邊因位功德。名德海岸。如有頌言。

證三菩提時　　頓成圓滿果　度無邊德海　　至無等等位

疾者速也。經無量劫乃成佛果。時既長久云何言疾。此義不然。時劫長遠。唯分別故。如有頌言。

處夢謂經年　　寤乃須臾頃　故時雖無量　　攝在一剎那

又佛精進極熾然故。雖經多劫而謂少時。如有頌言。

愚修雖少時　　怠心疑已久　佛于無量劫　　勤勇謂須臾

言勇猛者即智慧力。成無分別后得智故。無所怯憚故名勇猛。此頌顯示至第一義最勝尊高究竟道位。

攝大乘論釋卷第六大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第七

無性菩薩造

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

【現代漢語翻譯】現代漢語譯本：度過無邊際的因位功德，名為功德海岸（Gongde Hai'an，功德的海岸）。如有頌詞說：

『證得三菩提（Sanputi，正覺）時，頓然成就圓滿果位，度過無邊功德海，到達無與倫比的境界。』

『疾』是快速的意思。經歷無量劫才成就佛果，時間既然長久，為何說是快速呢？此義不然。時間長短，唯是分別心所致。如有頌詞說：

『在夢中覺得經過多年，醒來卻只是須臾之間。所以時間雖然無量，也可以攝入一剎那（chana，極短的時間）。』

又因為佛陀精進極其熾盛，所以即使經過多劫也覺得時間很短。如有頌詞說：

『愚人修行即使時間很短，因為懈怠也覺得很久；佛陀于無量劫中，勤奮勇猛，覺得只是須臾。』

所說的勇猛，就是智慧力。因為成就無分別后得智的緣故，沒有什麼可以畏懼的，所以叫做勇猛。此頌顯示到達第一義最殊勝尊貴究竟的道位。

《攝大乘論釋》卷第六大正藏第31冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第七

無性菩薩造

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（Boluomita，到達彼岸的方法）。云何由六波羅蜜多得入唯識（Weishi，唯有識）？復云何六波羅蜜多成彼入果？謂此菩薩不著財位，不犯尸羅（Shiluo，戒律），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。

【English Translation】 English version: Passing beyond the boundless causal merit and virtue is named the Shore of Merit and Virtue (Gongde Hai'an, Shore of Merit and Virtue). As a verse says:

'When realizing Bodhi (Sanputi, enlightenment), one instantly achieves the perfect fruition, Passing beyond the boundless ocean of merit and virtue, one arrives at the incomparable state.'

'Swift' means fast. Achieving Buddhahood requires countless kalpas (jie, eons), so how can it be called swift when the time is so long? This meaning is not correct. The length of time is only due to discrimination. As a verse says:

'In a dream, one feels years have passed, but upon waking, it is only a moment. Therefore, although time may be immeasurable, it can be contained within a single kshana (chana, extremely short period of time).'

Furthermore, because the Buddha's diligence is extremely fervent, even after many kalpas, it feels like a short time. As a verse says:

'A fool's practice, even for a short time, feels long due to laziness; The Buddha, in countless kalpas, diligently and bravely considers it only a moment.'

What is called bravery is the power of wisdom. Because of achieving non-discriminating subsequent wisdom, there is nothing to fear, hence it is called bravery. This verse reveals reaching the ultimate, most supreme, noble, and complete state of the path.

《Commentary on the Compendium of the Great Vehicle》, Volume 6 Taisho Tripitaka Volume 31, No. 1598, 《Commentary on the Compendium of the Great Vehicle》

《Commentary on the Compendium of the Great Vehicle》, Volume 7

By Bodhisattva Vasubandhu

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree

Section 5: The Causes and Results of Entry

The Treatise says: Having thus explained the characteristics of entering the knowable, how can the causes and results of that entry be seen? They are seen through the six Pāramitās (Boluomita, perfections): giving, morality, patience, diligence, meditation, and wisdom. How does one enter the Vijñāptimātratā (Weishi, Consciousness-only) through the six Pāramitās? And how do the six Pāramitās become the result of that entry? It means that this Bodhisattva is not attached to wealth and position, does not violate the Śīla (Shiluo, precepts), is unmoved by suffering, is not懈怠 in cultivation, and when such distracting causes are not active, the mind is focused on one object, then one can rationally discern all dharmas and enter the Vijñāptimātratā. After entering the Vijñāptimātratā based on the six Pāramitās, the Bodhisattva attains the Pāramitās encompassed by the six kinds of pure, superior intentions. Therefore, even if the practice of the six Pāramitās is temporarily suspended, one can still gain a superior understanding of the holy teachings, and cherish, rejoice in, and delight in all actions.

意故。恒常無間相應方便修習六種波羅蜜多。速得圓滿。

釋曰。入唯識因。謂加行時世間六種波羅蜜多今當顯示。謂此菩薩不著財位者。無所貪求故名不著貪著。即是舍所對治。此即是施波羅蜜多所對治障。后五亦爾。不犯尸羅者。毀犯是戒波羅蜜多所對治障。于苦無動者。忿動是忍波羅蜜多所對治障。于修無懈者懈是精進波羅蜜多所對治障。心專一境者。謂于靜慮波羅蜜多所對治障。散動因中遠離不轉持心令定。便能如理簡擇諸法者。即是般若波羅蜜多。由此六種波羅蜜多得入唯識。既得入已證得清凈增上意樂所攝殊勝果分六種波羅蜜多。是故設離波羅蜜多現起加行恒常無間修習六種波羅蜜多。速得圓滿為不爾耶。若於尸羅波羅蜜多不起加行應是犯戒。此義不然不起勉勵加行故。若於尸羅不起加行應有此失。非不發起勉勵加行而有此失。由於聖教得勝解等任運加行。是故無失。此中於聖教得勝解者。謂于波羅蜜多相應聖教。雖極甚深而能信解。愛重作意者。謂于已得波羅蜜多受功德味。隨喜作意者。謂於十方一切世界他相續中。或於各別自相續中波羅蜜多。深心慶喜。欣樂作意者。謂于未來愿我與此恒不相離及轉殊勝。

論曰。此中有三頌。

已圓滿白法　　及得利疾忍　菩薩于自乘　　甚深

【現代漢語翻譯】現代漢語譯本：因此，要恒常、不間斷地相應並方便地修習六種波羅蜜多（Six Pāramitās，六度：佈施、持戒、忍辱、精進、禪定、智慧），才能迅速獲得圓滿。

解釋：進入唯識（Vijñaptimātratā，唯識）之因，是指在加行位（preparatory stage）時，世間的六種波羅蜜多。現在將要闡釋。這位菩薩不執著于財富和地位，因為他沒有任何貪求，所以稱為『不著』，貪著就是舍（giving）所要對治的。這就是佈施波羅蜜多（Dāna Pāramitā，慷慨的完美）所要對治的障礙。後面的五種也是如此。不違犯戒律（Śīla），毀犯是持戒波羅蜜多（Śīla Pāramitā，道德的完美）所要對治的障礙。對於痛苦沒有動搖，忿怒動搖是忍辱波羅蜜多（Kṣānti Pāramitā，忍耐的完美）所要對治的障礙。對於修行沒有懈怠，懈怠是精進波羅蜜多（Vīrya Pāramitā，精進的完美）所要對治的障礙。心專注于單一境界，這是指禪定波羅蜜多（Dhyāna Pāramitā，冥想的完美）所要對治的障礙，在散亂的原因中遠離，不轉變，保持心穩定，便能如理地簡擇諸法，這就是般若波羅蜜多（Prajñā Pāramitā，智慧的完美）。由於這六種波羅蜜多，得以進入唯識。既然得以進入，就證得了清凈增上意樂所攝的殊勝果分六種波羅蜜多。因此，即使離開了波羅蜜多的現起加行，也要恒常不間斷地修習六種波羅蜜多，才能迅速獲得圓滿，不是這樣嗎？如果對於持戒波羅蜜多不發起加行，應該是犯戒。這個說法不對，因為沒有發起勉勵的加行。如果對於持戒不發起加行，應該有這個過失，但並非不發起勉勵的加行而有這個過失。由於對聖教（holy teachings）獲得殊勝的理解等任運加行（effortless practice），所以沒有過失。這裡面，對於聖教獲得殊勝的理解，是指對於與波羅蜜多相應的聖教，即使極其深奧，也能信解。愛重作意，是指對於已經獲得的波羅蜜多，享受功德的滋味。隨喜作意，是指對於十方一切世界他人相續中，或者對於各自的自相續中波羅蜜多，深心慶喜。欣樂作意，是指對於未來，愿我與此恒常不相離，並且更加殊勝。

論曰：這裡有三頌：

已圓滿白法，及得利疾忍，菩薩于自乘，甚深。

【English Translation】 English version: Therefore, one must constantly and continuously, correspondingly and expediently cultivate the six Pāramitās (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom) to quickly attain perfection.

Explanation: The cause of entering Vijñaptimātratā (Consciousness-only) refers to the six Pāramitās in the mundane realm during the preparatory stage. Now, it will be explained. This Bodhisattva is not attached to wealth and status because he has no greed, hence called 'non-attachment.' Attachment is what giving aims to counteract. This is the obstacle that Dāna Pāramitā (Perfection of Generosity) aims to counteract. The following five are similar. Not violating precepts (Śīla), violation is the obstacle that Śīla Pāramitā (Perfection of Morality) aims to counteract. Not wavering in the face of suffering, anger and agitation are the obstacles that Kṣānti Pāramitā (Perfection of Patience) aims to counteract. Not being懈怠(lazy) in cultivation,懈怠(laziness) is the obstacle that Vīrya Pāramitā (Perfection of Diligence) aims to counteract. The mind focused on a single object, this refers to the obstacle that Dhyāna Pāramitā (Perfection of Meditation) aims to counteract. In the causes of distraction, staying away, not changing, keeping the mind stable, one can then properly discern all dharmas, this is Prajñā Pāramitā (Perfection of Wisdom). Because of these six Pāramitās, one can enter Vijñaptimātratā. Having entered, one attains the six Pāramitās of the superior result, encompassed by pure, enhanced intention. Therefore, even if one departs from the manifest preparatory practice of the Pāramitās, one must constantly and continuously cultivate the six Pāramitās to quickly attain perfection, is it not so? If one does not initiate preparatory practice for Śīla Pāramitā, one should be violating precepts. This statement is incorrect because one has not initiated diligent preparatory practice. If one does not initiate preparatory practice for Śīla, this fault should exist, but this fault does not exist if one initiates diligent preparatory practice. Because of the effortless practice (任運加行) of gaining superior understanding of the holy teachings, there is no fault. Here, gaining superior understanding of the holy teachings refers to being able to believe and understand the holy teachings corresponding to the Pāramitās, even if they are extremely profound. Cherishing and focusing the mind refers to enjoying the taste of the merits of the Pāramitās already attained. Rejoicing and focusing the mind refers to deeply rejoicing in the Pāramitās in the continuums of others in all worlds of the ten directions, or in one's own individual continuum. Aspiring and focusing the mind refers to wishing that in the future, I will never be separated from this and that it will become even more superior.

Treatise says: Here are three verses:

Already perfected white dharmas, and attained benefit, quick patience, Bodhisattvas in their own vehicle, profound.

廣大教　等覺唯分別　　得無分別智　悕求勝解凈　　故意樂清凈　前及此法流　　皆得見諸佛　了知菩提近　　以無難得故

由此三頌總顯清凈增上意樂有八種相。謂資糧故。堪忍故。所緣故。作意故。對治故。自體故瑞相故。勝利故。如其次第諸句伽他應知顯示。

釋曰。此中顯說清凈增上意樂。所有資糧堪忍所緣作意對治自體瑞相勝利。已圓滿白法者。謂先於彼勝解行地善備資糧。白法圓滿。是謂資糧。及得利疾忍者。謂簡軟中唯取上品。諦察法忍此忍轉時即是堪忍。菩薩于自乘甚深廣大教者。謂緣大乘深廣聖教。其義微細名為甚深。即法無我殊勝。威德相應名為廣大。即是虛空藏等諸三摩地。是謂所緣。等覺唯分別者。覺一切法唯有分別是謂作意。得無分別智者。即是對治。悕求勝解凈故意樂清凈者。即是自體由此意樂以信及欲為自體故。前及此法流皆得見諸佛者。即是瑞相。前謂意樂清凈位前此謂於此三摩地中。法流即說在三摩地處於定中見。諸佛故了知菩提近以無難得故者。謂因見佛知菩提近。釋此義言無難得故。即是勝利。於此位中見菩提近得此能得勝方便故。得不為難。修集資糧勢力成熟有堪能故。如是三頌總釋清凈增上意樂八相差別。

論曰。何因緣故波羅蜜多唯有六

【現代漢語翻譯】現代漢語譯本廣大教　等覺唯分別（認識到一切事物都只是概念性的區分）　　得無分別智（獲得超越概念的智慧）　悕求勝解凈（渴望獲得殊勝的理解和凈化）　　故意樂清凈（因此意樂變得清凈）　前及此法流（先前和現在的修行）　　皆得見諸佛（都能見到諸佛）　了知菩提近（明白成佛不遠）　　以無難得故（因為沒有難以克服的障礙）

由此三頌總顯清凈增上意樂有八種相。謂資糧故。堪忍故。所緣故。作意故。對治故。自體故瑞相故。勝利故。如其次第諸句伽他應知顯示。

釋曰。此中顯說清凈增上意樂。所有資糧堪忍所緣作意對治自體瑞相勝利。已圓滿白法者。謂先於彼勝解行地善備資糧。白法圓滿。是謂資糧。及得利疾忍者。謂簡軟中唯取上品。諦察法忍此忍轉時即是堪忍。菩薩于自乘甚深廣大教者。謂緣大乘深廣聖教。其義微細名為甚深。即法無我殊勝。威德相應名為廣大。即是虛空藏等諸三摩地（虛空藏等禪定）。是謂所緣。等覺唯分別者。覺一切法唯有分別是謂作意。得無分別智者。即是對治。悕求勝解凈故意樂清凈者。即是自體由此意樂以信及欲為自體故。前及此法流皆得見諸佛者。即是瑞相。前謂意樂清凈位前此謂於此三摩地中。法流即說在三摩地處於定中見。諸佛故了知菩提近以無難得故者。謂因見佛知菩提近。釋此義言無難得故。即是勝利。於此位中見菩提近得此能得勝方便故。得不為難。修集資糧勢力成熟有堪能故。如是三頌總釋清凈增上意樂八相差別。

論曰。何因緣故波羅蜜多唯有六

【English Translation】 English version The Extensive Teaching 'Realizing that enlightenment is merely conceptual differentiation, one obtains non-conceptual wisdom.' 'Hoping for pure, superior understanding, one's intention becomes pure.' 'Previous and present streams of Dharma, all allow one to see the Buddhas.' 'Knowing that Bodhi (enlightenment) is near, because there are no insurmountable difficulties.'

These three verses collectively reveal the eight aspects of pure, superior intention: namely, the cause, endurance, object, attention, antidote, essence, auspicious signs, and victory. The corresponding phrases and verses should be understood as displaying these in order.

Explanation: Here, the pure, superior intention is clearly explained, including its cause, endurance, object, attention, antidote, essence, auspicious signs, and victory. 'Those who have perfected the white Dharma' means that they have previously prepared well the causes in the stage of superior understanding and practice, and the white Dharma is perfected. This is called the cause. 'And those who quickly obtain benefit and endurance' means that only the best are selected from the soft and medium. Examining the Dharma with endurance, this endurance transforms into forbearance. 'Bodhisattvas (enlightenment beings) in their own vehicle, the profound and vast teachings' means relating to the profound and vast sacred teachings of the Mahayana (Great Vehicle). Its meaning is subtle and called profound, which is the Dharma of no-self. Its superior and majestic power is called vast, which refers to the Samadhis (meditative states) such as the Akashagarbha (space treasury). This is called the object. 'Realizing that enlightenment is merely conceptual differentiation' means that realizing all Dharmas (phenomena) are merely conceptual differentiations is called attention. 'Obtaining non-conceptual wisdom' is the antidote. 'Hoping for pure, superior understanding, one's intention becomes pure' is the essence, because this intention takes faith and desire as its essence. 'Previous and present streams of Dharma, all allow one to see the Buddhas' is the auspicious sign. 'Previous' refers to before the stage of pure intention, and 'present' refers to within this Samadhi. The stream of Dharma is said to be seen in Samadhi, in a state of meditative concentration. 'Knowing that Bodhi is near, because there are no insurmountable difficulties' means that because one sees the Buddhas, one knows that Bodhi is near. Explaining this meaning, 'because there are no insurmountable difficulties' is the victory. In this stage, seeing Bodhi near means obtaining the superior means to attain it, so it is not difficult. Cultivating and gathering the causes, the power matures, and there is the ability. Thus, these three verses collectively explain the eight aspects of the pure, superior intention.

Treatise: For what reason are there only six Paramitas (perfections)?

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。從此已後心未定者令其得定。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。次當開示最後頌中。數相等義先依立數說如是言。成立對治所治障等。謂三因緣波羅蜜多數唯有六不多不少。先當開示成立對治所治障故。為欲對治不發趣因故立施戒波羅蜜多。乃至為欲對治而失壞因故立定慧波羅蜜多。失壞因者。謂諸散動及邪惡慧顛倒執

【現代漢語翻譯】現代漢語譯本：設立六波羅蜜多的原因是：爲了成立對治所要對治的障礙。因為要證得諸佛法的所依之處。爲了隨順成熟一切有情。爲了對治不發菩提心的原因，所以設立佈施（Dāna）和持戒（Śīla）波羅蜜多。不發菩提心的原因，是指貪著財富和地位以及貪著家庭。爲了對治即使已經發起菩提心又退轉的原因，所以設立忍辱（Kṣānti）和精進（Vīrya）波羅蜜多。退轉的原因是指處於生死輪迴中的有情，因違犯戒律而產生的各種痛苦，以及長時間行善所產生的疲憊。爲了對治即使已經發起菩提心，不再退轉卻又失去的原因，所以設立禪定（Dhyāna）和智慧（Prajñā）波羅蜜多。失去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，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，第五種波羅蜜多是成就專注不散亂，依靠這種不散亂，如實覺悟諸法的真實意義，便能證得一切佛法。像這樣，因為要證得諸佛法的所依之處，所以只設立六種波羅蜜多。由於佈施波羅蜜多的緣故，能夠正確地攝受一切有情。由於持戒波羅蜜多的緣故，不會去毀壞傷害一切有情。由於忍辱波羅蜜多的緣故，即使遭受毀壞傷害也能忍受。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。正因為如此攝受利益的因緣，使一切有情對於成熟之事有所堪能。從此以後，心未定的使他們得定，心已定的使他們得到解脫。在開悟的時候，他們就得到了成熟。像這樣隨順成熟一切有情，應該這樣理解只設立六種波羅蜜多。

解釋：接下來應當開示最後偈頌中的數量相等之義，首先依據設立數量來說，就像這樣說：成立對治所治障等。意思是說，由於三種因緣，波羅蜜多的數量只有六種，不多也不少。首先應當開示成立對治所要對治的障礙的緣故。爲了對治不發菩提心的原因，所以設立佈施和持戒波羅蜜多。乃至爲了對治失去的原因，所以設立禪定和智慧波羅蜜多。失去的原因是指各種散亂和邪惡的智慧顛倒執著。

【English Translation】 English version: The reason for establishing the six Pāramitās (perfections) is: to establish the antidote to the obstacles to be overcome. Because one wants to realize the basis of all Buddha-dharmas (teachings of the Buddha). In order to accord with and mature all sentient beings. In order to counteract the causes of not generating Bodhicitta (the mind of enlightenment), therefore, Dāna (generosity or giving) and Śīla (discipline or moral conduct) Pāramitās are established. The causes of not generating Bodhicitta refer to attachment to wealth and position, as well as attachment to family. In order to counteract the causes of regressing even after Bodhicitta has been generated, therefore, Kṣānti (patience) and Vīrya (effort or diligence) Pāramitās are established. The causes of regression refer to the various sufferings arising from sentient beings in Saṃsāra (cyclic existence) violating precepts, and the fatigue arising from prolonged virtuous practice. In order to counteract the causes of losing it even after Bodhicitta has been generated and there is no regression, therefore, Dhyāna (meditation) and Prajñā (wisdom) Pāramitās are established. The causes of loss refer to various distractions and evil wisdom. Like this, because of establishing the antidote to 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 focused non-distraction. Relying on this non-distraction, one truly awakens to the real meaning of all dharmas, and then one can realize all Buddha-dharmas. Like this, because one wants to realize the basis of all Buddha-dharmas, only six Pāramitās are established. Due to Dāna Pāramitā, one can correctly embrace all sentient beings. Due to Śīla Pāramitā, one will not destroy or harm all sentient beings. Due to Kṣānti Pāramitā, one can endure even if one suffers destruction and harm. Due to Vīrya Pāramitā, one can help manage what they should do. Precisely because of these causes of embracing and benefiting, all sentient beings are capable of maturing. From then on, those whose minds are not settled are made to be settled, and those whose minds are settled are liberated. At the time of enlightenment, they are matured. Like this, in accordance with maturing all sentient beings, it should be understood that only six Pāramitās are established.

Explanation: Next, the meaning of the equality of numbers in the last verse should be explained. First, according to the establishment of numbers, it is said like this: 'Establishing the antidote to the obstacles to be overcome, etc.' It means that due to three causes, the number of Pāramitās is only six, no more and no less. First, it should be explained that the reason is to establish the antidote to the obstacles to be overcome. In order to counteract the causes of not generating Bodhicitta, therefore, Dāna and Śīla Pāramitās are established. And so on, in order to counteract the causes of loss, therefore, Dhyāna and Prajñā Pāramitās are established. The causes of loss refer to various distractions and evil wisdom, inverted attachments.

取諸鄙惡智名邪惡慧。如諸外道是失壞因。余句如文分明易了。證諸佛法所依處者。第二建立六數因緣。以是一切佛法因故。波羅蜜多唯有六數不增不減。其義云何。謂前四波羅蜜多是不散動因。能令所治散動無故。靜慮波羅蜜多不散動成就。令不散動得圓滿故。依此靜慮波羅蜜多如實等覺諸法真義。能于所緣正遍知故。諸佛法者。謂十力等。證謂成辦。隨順成熟諸有情者。第三成立六數因緣。由施波羅蜜多於諸有情能正攝受。由戒波羅蜜多於諸有情能不毀害。不生惱。故由忍波羅蜜多雖遭毀害而能忍受。能忍受故能饒益他。不反報故。由精進波羅蜜多。助彼所作。由靜慮波羅蜜多。心未定者令其得定。由慧波羅蜜多。心已定者令得解脫。開悟時者。謂教授彼令于境界得悟入時。彼得成熟者。彼于境界已得成熟。言成熟者。謂所治障消融潰散如癰已熟。或能對治成滿可用如食已熟。

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

{ "translations": [ "現代漢語譯本：\n取那些卑劣的智慧之名，實則是邪惡的慧。就像那些外道，是導致失壞的原因。其餘的語句如原文一樣，分明易懂。『證諸佛法所依處者』，第二是建立六種數量的因緣。因為這是一切佛法的因。波羅蜜多隻有六種數量，不多也不少。它的意義是什麼呢？前四種波羅蜜多是不散動的因，能夠使所要對治的散動消失。靜慮波羅蜜多成就了不散動，使不散動得到圓滿。依靠這種靜慮波羅蜜多，如實地覺悟諸法的真實意義，能夠對所緣境正確而普遍地瞭解。『諸佛法者』，指的是十力等。『證』指的是成就。『隨順成熟諸有情者』，第三是成立六種數量的因緣。由於佈施波羅蜜多，能夠正確地攝受有情。由於持戒波羅蜜多，能夠不毀害有情，不使他們產生惱怒。由於忍辱波羅蜜多，即使遭受毀害也能夠忍受，能夠忍受所以能夠饒益他人，不反過來報復。由於精進波羅蜜多，幫助他們所做的事情。由於靜慮波羅蜜多，使心未定的人能夠安定下來。由於智慧波羅蜜多，使心已安定的人能夠得到解脫。『開悟時者』，指的是教授他們，使他們在境界中得到悟入的時候。『彼得成熟者』，指的是他們在境界中已經得到成熟。『言成熟者』，指的是所要對治的障礙消融潰散，就像癰已經成熟一樣，或者能夠對治的法已經成就圓滿可以應用，就像食物已經煮熟一樣。\n\n論曰：這六種相貌如何才能看見呢？由於六種最殊勝的原因。第一是由於所依的最殊勝，指的是以菩提心作為所依。第二是由於事的最殊勝，指的是具足現行。第三是由於處的最殊勝，指的是以一切有情的利益安樂之事作為所依之處。第四是由於方便善巧的最殊勝，指的是被無分別智所攝受。第五是由於迴向的最殊勝，指的是迴向無上正等菩提。第六是由於清凈的最殊勝，指的是煩惱障和所知障這兩種障礙沒有障礙，並且是它們所集起的原因。如果佈施是波羅蜜多，那麼，假設波羅蜜多是佈施嗎？有佈施不是", "english_translations": [ "English version:\nTaking those base and evil wisdom names, which are actually evil wisdom. Like those heretics, they are the cause of ruin. The remaining sentences are as clear and easy to understand as the original text. 'Those who prove the place where all Buddha-dharmas rely', the second is to establish the causes and conditions of six numbers. Because this is the cause of all Buddha-dharmas. Pāramitā (perfection) has only six numbers, no more and no less. What is its meaning? The first four pāramitās are the cause of non-scattering, which can eliminate the scattering to be treated. Dhyāna (meditation) pāramitā achieves non-scattering, making non-scattering complete. Relying on this dhyāna pāramitā, one can truly realize the true meaning of all dharmas, and can correctly and universally understand the object of cognition. 'All Buddha-dharmas' refers to the ten powers, etc. 'Prove' refers to accomplishment. 'Those who follow and mature all sentient beings', the third is to establish the causes and conditions of six numbers. Because of Dāna (giving) pāramitā, it can correctly gather sentient beings. Because of Śīla (morality) pāramitā, it can not harm sentient beings, and not make them angry. Because of Kṣānti (patience) pāramitā, even if it suffers harm, it can endure it, and because it can endure it, it can benefit others, and not retaliate. Because of Vīrya (effort) pāramitā, it helps them to do things. Because of Dhyāna (meditation) pāramitā, it enables those whose minds are not settled to settle down. Because of Prajñā (wisdom) pāramitā, it enables those whose minds are settled to be liberated. 'When enlightenment is opened', it refers to teaching them, so that they can gain enlightenment in the realm. 'Those who are matured', it refers to those who have been matured in the realm. 'Maturity' refers to the dissolution and collapse of the obstacles to be treated, just like a carbuncle has matured, or the dharma that can be treated has been accomplished and can be applied, just like food has been cooked.\n\nTreatise says: How can these six appearances be seen? Due to six most supreme reasons. The first is due to the most supreme of the relied upon, which refers to taking Bodhicitta (the mind of enlightenment) as the relied upon. The second is due to the most supreme of the matter, which refers to being fully present. The third is due to the most supreme of the place, which refers to taking the benefit and happiness of all sentient beings as the place to rely on. The fourth is due to the most supreme of skillful means, which refers to being taken by non-discriminating wisdom. The fifth is due to the most supreme of dedication, which refers to dedicating to Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). The sixth is due to the most supreme of purity, which refers to the two obstacles of afflictions and knowledge having no obstacles, and being the cause of their accumulation. If giving is pāramitā, then, suppose pāramitā is giving? There is giving that is not" ] } }

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。依所立相說如是言。謂由六種最勝故等。六種最勝其言易了。不須別釋。具足現行故者。于內外事一切種類皆能捨故。無分別智所攝受故者。謂三輪清凈。施者受者施物。分別皆遠離故。余文易了。有是施非波羅蜜多者。謂離六種最勝而修佈施。有是波羅蜜多非施者。謂六種最勝所集戒等。有亦施亦波羅蜜多者。謂六種最勝所集佈施。有非施非波羅蜜多者。謂離六種最勝而修戒等。如於施中作是四句。如是于余戒等五中。如其所應皆善安立。故有頌言。

麟角喻無有　　六波羅蜜多　唯我最勝尊　　上品到彼岸

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。隨順生后波羅蜜多故者。謂于財位不貪著已能守尸羅。具尸羅已便能忍受。能忍受已堪耐乖違故發精進。發精進已心便得定。心得定已能如實知。故此六種如是次第。

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

【現代漢語翻譯】現代漢語譯本：波羅蜜多（Pāramitā，到彼岸）應當分成四句來解釋。就像對於佈施（Dāna）一樣，其餘的波羅蜜多也應該這樣分成四句來理解，應當明白。

解釋：根據所建立的相（Lakṣaṇa，特徵）來說明這些話。也就是說，由於六種最殊勝的原因等等。六種最殊勝的含義很容易理解，不需要特別解釋。『具足現行故』是指對於內外事物的一切種類都能夠施捨。『無分別智所攝受故』是指三輪清凈，即施者、受者和施物，都遠離分別。其餘的文字容易理解。『有是施非波羅蜜多者』是指離開六種最殊勝而修習佈施。『有是波羅蜜多非施者』是指六種最殊勝所集聚的戒（Śīla）等等。『有亦施亦波羅蜜多者』是指六種最殊勝所集聚的佈施。『有非施非波羅蜜多者』是指離開六種最殊勝而修習戒等等。就像在佈施中分成這四句一樣，其餘的戒等等五種波羅蜜多中，也應該根據情況妥善地安立。所以有頌說：

『麟角喻無有，六波羅蜜多，唯我最勝尊，上品到彼岸。』

論：因為什麼緣故，這六種波羅蜜多要按照這樣的順序來說明呢？因為前面的波羅蜜多，能夠順次地產生後面的波羅蜜多。

解釋：『隨順生后波羅蜜多故』是指，對於財富和地位不貪著之後，就能夠守護戒律（Śīla）。具備戒律之後，就能夠忍受（Kṣānti）。能夠忍受之後，就能夠忍耐各種違逆，因此發起精進（Vīrya）。發起精進之後，心就能夠安定（Dhyāna）。心安定之後，就能夠如實地瞭解（Prajñā）。因此這六種波羅蜜多是按照這樣的順序排列的。

論：此外，這些波羅蜜多的訓釋和名稱，應該如何理解呢？對於世間聲聞（Śrāvaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）的佈施等等善根來說，最為殊勝，能夠到達彼岸，所以通稱為波羅蜜多。又能夠破裂慳吝和貧窮，並且能夠引得廣大的財富和福德資糧，所以名為佈施。又能夠息滅惡戒和惡趣，並且能夠取得善趣和等持（Samādhi），所以名為戒。

【English Translation】 English version: The Pāramitā (Perfection, going to the other shore) should be explained in four phrases. Just as with Dāna (Giving), the remaining Pāramitās should also be understood in this way, as it should be known.

Explanation: These words are spoken according to the established characteristics (Lakṣaṇa, marks). That is to say, due to the six kinds of supreme reasons, and so on. The meaning of the six kinds of supreme is easy to understand and does not need special explanation. 『Being fully present』 means being able to give away all kinds of internal and external things. 『Being embraced by non-discriminating wisdom』 means that the three wheels are pure, that is, the giver, the receiver, and the object of giving are all free from discrimination. The rest of the text is easy to understand. 『There is giving that is not Pāramitā』 refers to practicing giving while being apart from the six kinds of supreme. 『There is Pāramitā that is not giving』 refers to the Śīla (Precepts) and so on, which are gathered by the six kinds of supreme. 『There is both giving and Pāramitā』 refers to the giving that is gathered by the six kinds of supreme. 『There is neither giving nor Pāramitā』 refers to practicing Śīla and so on while being apart from the six kinds of supreme. Just as these four phrases are divided in giving, the remaining five Pāramitās such as Śīla should also be properly established according to the situation. Therefore, there is a verse that says:

『Like the horn of a unicorn, there is none, the six Pāramitās, only I, the most supreme, reach the other shore with the highest quality.』

Treatise: For what reason are these six kinds of Pāramitās explained in this order? Because the previous Pāramitā can sequentially generate the subsequent Pāramitā.

Explanation: 『Sequentially generating the subsequent Pāramitā』 means that after not being greedy for wealth and status, one can uphold the precepts (Śīla). After having the precepts, one can endure (Kṣānti). After being able to endure, one can tolerate various adversities, and therefore generate diligence (Vīrya). After generating diligence, the mind can become stable (Dhyāna). After the mind is stable, one can truly understand (Prajñā). Therefore, these six kinds of Pāramitās are arranged in this order.

Treatise: Furthermore, how should the interpretation and names of these Pāramitās be understood? For the good roots of giving and so on of the Śrāvaka (Hearers), Pratyekabuddha (Solitary Buddhas) in the world, it is the most supreme and can reach the other shore, so it is generally called Pāramitā. Furthermore, it can break apart stinginess and poverty, and can lead to vast wealth and merit resources, so it is called Giving. Furthermore, it can extinguish evil precepts and evil destinies, and can obtain good destinies and Samādhi (Concentration), so it is called Precepts.

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。

釋曰。釋總名者。于諸世間聲聞獨覺施等善根最為殊勝。能到彼岸是故通名波羅蜜多。到彼岸名是最勝義。釋別名者。謂于因時能破慳吝。亦能引廣福德資糧。及於果時能裂貧窮得大財位故名為施。余釋別名其文易了。

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。以殑伽河沙等世界盛滿七寶奉施如來。乃至安坐妙菩提座。如是菩薩佈施意樂猶無厭足。經爾所時一一剎那假使三千大千世界滿中熾火。於四威儀常乏一切資生眾具。戒忍精進靜慮般若。心恒現行乃至安坐妙菩提座。如是菩薩所有

【現代漢語翻譯】現代漢語譯本：能夠忍受憤怒、怨恨和仇恨，並且能夠妥善地安住于自身和他人的安寧之中，因此稱為忍（Kshanti，忍辱）。能夠遠離一切懈怠和不善之法，並且能夠產生無量的善法，使其增長，因此稱為精進（Virya，精進）。能夠消除一切散亂，並且能夠引導內心安住，因此稱為靜慮（Dhyana，禪定）。能夠去除一切錯誤的見解和邪惡的智慧，並且能夠真實地辨別諸法，因此稱為慧（Prajna，智慧）。

解釋總名：在所有世間的聲聞（Sravaka，小乘弟子）、獨覺（Pratyekabuddha，緣覺）以及佈施等善根中，波羅蜜多（Paramita，到彼岸）最為殊勝，能夠到達彼岸，因此通稱為波羅蜜多。到達彼岸之名是最殊勝的意義。解釋別名：在因地時能夠破除慳吝，並且能夠引生廣大的福德資糧，以及在果地時能夠裂破貧窮，獲得巨大的財富和地位，因此稱為施（Dana，佈施）。其餘解釋別名的文字很容易理解。

論曰：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）任運地進行佛事，沒有休息，對於圓滿的波羅蜜多又進一步修習六到彼岸。又作意修是指修習六種意樂所攝，愛重、隨喜、欣樂作意：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），經過那麼長的時間，每一剎那即使頓舍一切身命，以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。經過那麼長的時間，每一剎那即使三千大千世界滿是熾烈的火焰，在行住坐臥四種威儀中常常缺乏一切資生的用具，戒（Sila，戒律）、忍（Kshanti，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，這樣的菩薩所有

【English Translation】 English version: 'Being able to endure anger, resentment, and hatred, and being able to dwell well in the peace of oneself and others, is therefore called Kshanti (patience). Being able to stay away from all laziness and unwholesome dharmas, and being able to generate immeasurable wholesome dharmas, causing them to grow, is therefore called Virya (diligence). Being able to eliminate all distractions, and being able to lead the mind to abide in peace, is therefore called Dhyana (meditation). Being able to remove all wrong views and evil wisdom, and being able to truly distinguish all dharmas, is therefore called Prajna (wisdom).'

'Explanation of the general name: Among all worldly Sravakas (listeners), Pratyekabuddhas (solitary realizers), and wholesome roots such as giving, the Paramita (perfection, going to the other shore) is the most supreme, being able to reach the other shore, and is therefore generally called Paramita. The name 'reaching the other shore' is the most supreme meaning.' 'Explanation of the specific names: Being able to break stinginess at the time of the cause, and being able to generate vast accumulations of merit, and being able to break poverty and obtain great wealth and status at the time of the result, is therefore called Dana (giving). The remaining explanations of the specific names are easily understood.'

'Treatise says: How should one know how to cultivate these Paramitas? One should know that this cultivation has roughly five types: first, the cultivation of arising application; second, the cultivation of superior understanding; third, the cultivation of attention; fourth, the cultivation of skillful means; and fifth, the cultivation of accomplishing what needs to be done. Among these, the four types of cultivation have been discussed previously. The cultivation of accomplishing what needs to be done refers to the Tathagatas (Thus Come Ones, Buddhas) effortlessly performing Buddha-activities without rest, and further cultivating the six perfections to reach the other shore for the complete Paramitas. Furthermore, the cultivation of attention refers to cultivating the six types of intention, including love, respect, joy, and delight: first, the intention of vastness; second, the intention of long duration; third, the intention of joy; fourth, the intention of gratitude; fifth, the intention of great aspiration; and sixth, the intention of pure goodness. If the Bodhisattvas, even for countless great kalpas, directly realize Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and for that long period of time, even if they instantly give up all their lives in every moment, filling worlds as numerous as the sands of the Ganges River with the seven treasures to offer to the Tathagatas, and even sitting on the wonderful Bodhi seat, such Bodhisattvas' intention of giving is still without satisfaction. For that long period of time, even if the three thousand great thousand worlds are filled with blazing fire in every moment, and they constantly lack all the necessities of life in the four postures of walking, standing, sitting, and lying down, their minds constantly manifest Sila (morality), Kshanti (patience), Virya (diligence), Dhyana (meditation), and Prajna (wisdom), even sitting on the wonderful Bodhi seat, all of such Bodhisattvas'

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。修謂數習。現起修等差別有五。現起加行修者。謂于施等無顛倒轉。如有頌言。

施者殊勝　　信等具足　　恭敬應時　自手施等

又如頌言。

利他加行於有情　　不簡有

【現代漢語翻譯】現代漢語譯本：戒、忍（忍辱）、精進、靜慮（禪定）、般若（智慧），對於這些，菩薩的意樂始終沒有厭足，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，乃至安坐在殊勝的菩提座上，也常常沒有間斷和休息，這叫做菩薩的長時意樂。此外，菩薩們用六種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）饒益有情眾生，因此所作的善行，內心深處生起歡喜，這種歡喜是蒙受利益的有情眾生所無法比及的，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眾生，看到他們對自己有很大的恩德，卻不認為自己對他們有什麼恩德，這叫做菩薩的荷恩意樂。再有，菩薩們用這六到彼岸（六波羅蜜多）所積累的善根，以深切的心意迴向佈施給一切有情眾生，使他們得到可愛殊勝的果報，這叫做菩薩的大志意樂。還有，菩薩們又用這六到彼岸所積累的善根，與一切有情眾生共同迴向求取無上正等菩提（最高的覺悟），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（重視和喜愛的心）。此外，菩薩們對於其他菩薩的六種意樂，修習相應的無量善根，內心深處隨喜讚歎，像這樣，菩薩修習這六種意樂所包含的隨喜意樂。還有，菩薩們內心深處欣樂一切有情眾生的六種意樂，以及這六種意樂所包含的六種到彼岸的修行，也希望自己與這六種到彼岸的修行永遠不相分離，乃至安坐在殊勝的菩提座上，像這樣，菩薩修習這六種意樂所包含的欣樂作意。如果有人聽聞了這菩薩六種意樂所包含的作意和修行，即使只能生起一念的信心，尚且會發生無量的福德聚集，各種惡業的障礙也將會消滅，更何況是菩薩呢？

釋曰：修，是數數修習的意思。現起修等差別有五種。現起加行修，是指對於佈施等沒有顛倒的運作。如有頌說：

『佈施者殊勝，信等具足，恭敬應時，自手施等。』

又如頌說：

『利他加行於有情，不簡有……』 English version: Precepts, patience (endurance), diligence, meditative concentration (dhyana), and wisdom (prajna). The bodhisattva's aspiration for these is never satisfied; this is called the bodhisattva's vast aspiration. Moreover, bodhisattvas, with this aspiration that is never satisfied, even while seated on the wondrous Bodhi seat (seat of enlightenment), are constantly without interruption or rest; this is called the bodhisattva's long-lasting aspiration. Furthermore, bodhisattvas benefit sentient beings with the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), and the virtuous deeds they perform bring forth deep joy, a joy that sentient beings who receive the benefit cannot match; this is called the bodhisattva's joyful aspiration. 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 aspiration of bearing gratitude. Furthermore, bodhisattvas dedicate the roots of virtue accumulated through these six perfections (six paramitas) with a profound mind to all sentient beings, enabling them to attain desirable and excellent results; this is called the bodhisattva's aspiration of great resolve. Moreover, bodhisattvas also dedicate the roots of virtue accumulated through these six perfections, together with all sentient beings, to seeking unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi); this is called the bodhisattva's aspiration of pure goodness. Thus, bodhisattvas cultivate this loving and respectful attention (adhimukti) encompassed by these six aspirations. Furthermore, bodhisattvas deeply rejoice in the corresponding immeasurable roots of virtue cultivated by other bodhisattvas' six aspirations; thus, bodhisattvas cultivate this rejoicing aspiration encompassed by these six aspirations. Moreover, bodhisattvas deeply delight in the six aspirations of all sentient beings, as well as the six perfections practice encompassed by these six aspirations, and also wish that they themselves would never be separated from these six perfections practices, even until seated on the wondrous Bodhi seat; thus, bodhisattvas cultivate this aspiration of joyful attention encompassed by these six aspirations. If someone hears of the attention and practice encompassed by these six aspirations of the bodhisattva, even if they can only generate a single thought of faith, they will still generate immeasurable accumulations of merit, and all obstacles of evil karma will also be eliminated, how much more so for a bodhisattva?

Explanation: 'Cultivation' (xiu) means to practice repeatedly. There are five distinctions, such as manifest cultivation. Manifest cultivation with effort refers to engaging in generosity and so on without perversion. As a verse says:

'The giver is excellent, complete with faith and so on, respectful and timely, giving with one's own hand, and so on.'

Another verse says:

'Benefiting others with effort towards sentient beings, without discrimination...'

【English Translation】 English version: Precepts, patience (endurance), diligence, meditative concentration (dhyana), and wisdom (prajna). The bodhisattva's aspiration for these is never satisfied; this is called the bodhisattva's vast aspiration. Moreover, bodhisattvas, with this aspiration that is never satisfied, even while seated on the wondrous Bodhi seat (seat of enlightenment), are constantly without interruption or rest; this is called the bodhisattva's long-lasting aspiration. Furthermore, bodhisattvas benefit sentient beings with the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), and the virtuous deeds they perform bring forth deep joy, a joy that sentient beings who receive the benefit cannot match; this is called the bodhisattva's joyful aspiration. 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 aspiration of bearing gratitude. Furthermore, bodhisattvas dedicate the roots of virtue accumulated through these six perfections (six paramitas) with a profound mind to all sentient beings, enabling them to attain desirable and excellent results; this is called the bodhisattva's aspiration of great resolve. Moreover, bodhisattvas also dedicate the roots of virtue accumulated through these six perfections, together with all sentient beings, to seeking unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi); this is called the bodhisattva's aspiration of pure goodness. Thus, bodhisattvas cultivate this loving and respectful attention (adhimukti) encompassed by these six aspirations. Furthermore, bodhisattvas deeply rejoice in the corresponding immeasurable roots of virtue cultivated by other bodhisattvas' six aspirations; thus, bodhisattvas cultivate this rejoicing aspiration encompassed by these six aspirations. Moreover, bodhisattvas deeply delight in the six aspirations of all sentient beings, as well as the six perfections practice encompassed by these six aspirations, and also wish that they themselves would never be separated from these six perfections practices, even until seated on the wondrous Bodhi seat; thus, bodhisattvas cultivate this aspiration of joyful attention encompassed by these six aspirations. If someone hears of the attention and practice encompassed by these six aspirations of the bodhisattva, even if they can only generate a single thought of faith, they will still generate immeasurable accumulations of merit, and all obstacles of evil karma will also be eliminated, how much more so for a bodhisattva?

Explanation: 'Cultivation' (xiu) means to practice repeatedly. There are five distinctions, such as manifest cultivation. Manifest cultivation with effort refers to engaging in generosity and so on without perversion. As a verse says:

'The giver is excellent, complete with faith and so on, respectful and timely, giving with one's own hand, and so on.'

Another verse says:

'Benefiting others with effort towards sentient beings, without discrimination...'

力若無力　於一切時一切施　　隨力所能廣饒益

勝解修者。謂由信欲而生勝解。于佛聖教深印順故。生樂欲故。如有頌言。

雖于利業無功用　　而於佛教生勝解　由信及欲共相應　　意樂常修無懈廢

作意修者。謂愛重隨喜欣樂作意所攝修習。如前已說。方便善巧修者。謂無分別智攝受修習。亦如前說。成所作事修者。謂諸如來到彼岸法雖極圓滿。為饒益他本願力故。不作功用。隨彼所能現行施等所應作事。此即是修為彼修故亦名為修。又聲欲說前作意修有差別義。謂修六種意樂所攝。乃至意樂猶無厭等。其言易了。少處少說。無厭足者。謂無疲倦。經爾所時一一剎那。或有說言。經爾所時為一剎那。謂經於三無數劫量為一剎那。如是剎那積集乃至得大菩提。經爾所時一一剎那。其義易了。滿中熾火者。顯乏少勝處。常乏一切資生眾具者。顯無苦對治資生眾具。為治諸苦而攝受故。於四威儀者。顯志廣大。雖乏勝處及資生具。而於一切四威儀中。修行戒等到彼岸心常現前故。長時意樂者。謂于久時無間息故。荷恩意樂者。謂深信解諸來求者。是善友故。此即信彼諸來求者。施己可愛妙果異熟。是故荷恩。大志意樂者。謂此意樂大志相應。為欲利益諸有情故。回己善根施與一切如是意樂最為殊

【現代漢語翻譯】現代漢語譯本力若無力：在任何時候，對於一切佈施，都應儘自己的能力廣泛地饒益眾生。

勝解修者（通過深刻理解而修行的人）：指的是由於信心和願望而產生深刻理解的人。因為對佛陀的教誨深信不疑，並樂於接受，所以產生勝解。正如頌詞所說：

『即使在利益眾生的事業上沒有實際的功用，但對於佛教卻產生深刻的理解。由於信心和願望共同相應，意樂（內心的歡喜和嚮往）常常修習而沒有懈怠。』

作意修者（通過專注思維而修行的人）：指的是通過愛重、隨喜和欣樂的作意所攝持的修習。這在前面已經說過了。方便善巧修者（通過善巧方便而修行的人）：指的是通過無分別智所攝持的修習。這也如前面所說。成所作事修者（通過成就所應作之事而修行的人）：指的是諸如來雖然到達了彼岸，證得了圓滿的法，但爲了饒益他人，憑藉本願的力量，不作任何功用，只是隨順眾生的根器，示現佈施等所應作之事。這就是修行，因為是爲了修行而修行，所以也稱為修行。另外，『聲欲說』是爲了說明前面的作意修與此處的差別，指的是修習六種意樂所攝持的修行，乃至意樂仍然沒有厭倦等。這些話很容易理解，只是簡單地說一下。無厭足者（永不滿足的人）：指的是沒有疲倦。經過那麼長的時間，每一個剎那。或者有人說，經過那麼長的時間才算一個剎那，指的是經過三大阿僧祇劫的時間才算一個剎那。像這樣的剎那積累，乃至獲得大菩提。經過那麼長的時間，每一個剎那，這個意思很容易理解。滿中熾火者（充滿熾熱火焰的人）：顯示的是缺乏殊勝之處。常乏一切資生眾具者（經常缺乏一切生活必需品的人）：顯示的是沒有能夠對治痛苦的生活必需品。爲了對治各種痛苦而攝受這些必需品。於四威儀者（在行住坐臥四種威儀中）：顯示的是志向廣大。雖然缺乏殊勝之處和生活必需品，但在一切行住坐臥四種威儀中，修行戒律等到達彼岸的心常常現前。長時意樂者（長時間的意樂）：指的是在很長的時間裡沒有間斷。荷恩意樂者（感恩的意樂）：指的是深信那些前來求助的人是善友。這就是相信那些前來求助的人，會給予自己可愛美妙的果報。因此心懷感恩。大志意樂者（遠大志向的意樂）：指的是這種意樂與遠大的志向相應，爲了利益一切有情眾生，將自己的善根迴向給一切眾生。這樣的意樂最為殊勝。

【English Translation】 English version Lacking Strength as if Without Strength: At all times and in all acts of giving, one should broadly benefit beings according to one's ability.

The Cultivator of Superior Understanding (Shengjie Xiu Zhe): This refers to one who generates superior understanding through faith and desire. Because of deep and compliant faith in the Buddha's teachings, and because of generating joyful desire, one develops superior understanding. As a verse says:

'Although one may have no practical use in benefiting activities, one generates superior understanding in the Buddha's teachings. Because faith and desire are mutually corresponding, one's intention is constantly cultivated without懈怠 (xie dai, laziness or negligence).'

The Cultivator of Attention (Zuoyi Xiu Zhe): This refers to cultivation encompassed by loving, revering, rejoicing, and delighting attention. This has been explained previously. The Cultivator of Skillful Means (Fangbian Shanqiao Xiu Zhe): This refers to cultivation encompassed by non-discriminating wisdom. This has also been explained previously. The Cultivator of Accomplishing What Needs to Be Done (Cheng Suo Zuo Shi Xiu Zhe): This refers to the Tathagatas who, although having reached the other shore and attained perfect Dharma, do not exert effort due to the power of their original vows to benefit others. They simply manifest giving and other appropriate actions according to the capacities of beings. This is cultivation, and because it is cultivation for the sake of cultivation, it is also called cultivation. Furthermore, '聲欲說 (sheng yu shuo)' is to explain the difference between the previous cultivation of attention and this one, referring to cultivating the six kinds of intentions. Even if the intention still has no weariness, etc. The words are easy to understand, just briefly stated. The One Without Satiety (Wu Yan Zu Zhe): This refers to one without fatigue. After such a long time, every single moment. Or some say that such a long time is considered one moment, referring to three asamkhyeya kalpas (countless eons) being considered one moment. Such moments accumulate until one attains great Bodhi. After such a long time, every single moment, the meaning is easy to understand. The One Filled with Blazing Fire (Man Zhong Chi Huo Zhe): This reveals the lack of superior qualities. The One Constantly Lacking All Necessities of Life (Chang Fa Yiqie Zisheng Zhongju Zhe): This reveals the lack of necessities to counteract suffering. Because one embraces these necessities to counteract various sufferings. In the Four Postures (Yu Si Weiyi Zhe): This reveals great aspiration. Although lacking superior qualities and necessities of life, in all four postures of walking, standing, sitting, and lying down, the mind of practicing precepts and reaching the other shore is constantly present. The One with Long-lasting Intention (Chang Shi Yile Zhe): This refers to no interruption for a long time. The One with Intention of Bearing Gratitude (He En Yile Zhe): This refers to deeply believing that those who come seeking help are good friends. This is believing that those who come seeking help will give oneself lovely and wonderful karmic retributions. Therefore, one bears gratitude. The One with Intention of Great Aspiration (Da Zhi Yile Zhe): This refers to this intention corresponding to great aspiration, for the sake of benefiting all sentient beings, dedicating one's own roots of goodness to all beings. Such intention is the most extraordinary.

勝。是故說名大志意樂。純善意樂其義是一。立別名者。若以施等回求三有財位圓滿。如是意樂悕求苦具。似有罪故不名純善。若以施等共諸有情回求佛果。如是意樂不求苦具。都無罪故說名純善。修此六種意樂所攝三種作意。其言易了無煩重釋。諸惡業障亦當消滅者。謂令無果故或治惡趣故。

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。由此一一波羅蜜多。各有三品顯示差別。言法施者。謂無染心如實宣說契經等法。言財施者。謂無染心舍資生具。無畏施者。謂止損害濟拔驚怖。又法施者為欲資益他諸善根。財施為欲資益他身。無畏施為欲資益他心。律儀戒者。謂于不善能遠離法。防護受持。由能防護諸惡不善身語等業故名律儀。此即是戒此能建立后二尸羅。由自防護能修供養佛等善根。及能饒益諸有情故。攝善法戒能令證得力無畏等一切佛法。饒益有情戒能助有情如法所作。

【現代漢語翻譯】現代漢語譯本：因此，這被稱為大志意樂。『純善意樂』和『其義是一』意義相同。設立不同名稱的原因是：如果通過佈施等行為，迴向求取三有（欲有、色有、無色有）中的財富和地位圓滿，這樣的意樂是希望得到痛苦的根源，似乎有罪過，所以不稱為『純善』。如果通過佈施等行為，與所有有情共同迴向求取佛果，這樣的意樂不求取痛苦的根源，完全沒有罪過，所以稱為『純善』。修習這六種意樂所包含的三種作意，其言語容易理解，無需過多解釋。『諸惡業障亦當消滅』，意思是使惡業沒有結果，或者治理惡趣。

論曰：這些波羅蜜多（paramita，到彼岸）的差別如何體現？應當知道每一種都有三種品類。佈施有三種品類：一、法施；二、財施；三、無畏施。戒有三種品類：一、律儀戒；二、攝善法戒；三、饒益有情戒。忍有三種品類：一、耐怨害忍；二、安受苦忍；三、諦察法忍。精進有三種品類：一、被甲精進；二、加行精進；三、無怯弱無退轉無喜足精進。靜慮（dhyana，禪定）有三種品類：一、安住靜慮；二、引發靜慮；三、成所作事靜慮。慧有三種品類：一、無分別加行慧；二、無分別慧；三、無分別后得慧。

釋曰：由此，每一種波羅蜜多都有三種品類來顯示差別。『法施』是指以沒有染污的心，如實宣說契經等法。『財施』是指以沒有染污的心，捨棄生活所需的物品。『無畏施』是指停止損害，救濟和拔除驚恐。此外，法施是爲了資助和增益他人諸善根，財施是爲了資助和增益他人身體，無畏施是爲了資助和增益他人內心。『律儀戒』是指對於不善的法，能夠遠離並防護受持。由於能夠防護諸惡不善的身語等業，所以稱為律儀。這即是戒，它能建立后兩種尸羅（sila，戒）。由於自我防護，能夠修習供養佛等善根，以及能夠饒益諸有情。『攝善法戒』能夠使人證得力、無畏等一切佛法。『饒益有情戒』能夠幫助有情如法所作。

【English Translation】 English version: Therefore, it is called 'Great Aspiration and Intention'. 'Purely Virtuous Intention' and 'Its Meaning is One' have the same meaning. The reason for establishing different names is: if one seeks the fulfillment of wealth and status in the three realms of existence (desire realm, form realm, formless realm) through acts of generosity, etc., such intention is hoping to obtain the source of suffering, and seems to be sinful, so it is not called 'Purely Virtuous'. If one dedicates the merit of generosity, etc., together with all sentient beings, to seeking Buddhahood, such intention does not seek the source of suffering and is completely without sin, so it is called 'Purely Virtuous'. Practicing the three types of mental engagement contained in these six types of intention, the words are easy to understand and do not require much explanation. 'All evil karmic obstacles will also be eliminated' means to make evil karma without result, or to govern the evil destinies.

Treatise says: How are the differences between these paramitas (perfections) visible? It should be known that each one has three categories. Generosity has three categories: first, Dharma-dana (teaching of the Dharma); second, material generosity; third, fearlessness-giving. Discipline has three categories: first, the discipline of vows; second, the discipline of gathering virtuous dharmas; third, the discipline of benefiting sentient beings. Patience has three categories: first, patience in enduring harm from enemies; second, patience in accepting suffering; third, patience in examining the Dharma. Diligence has three categories: first, armored diligence; second, applying diligence; third, diligence without timidity, without regression, and without contentment. Dhyana (meditative concentration) has three categories: first, abiding dhyana; second, inducing dhyana; third, accomplishing what needs to be done dhyana. Wisdom has three categories: first, non-discriminating applying wisdom; second, non-discriminating wisdom; third, post-attainment non-discriminating wisdom.

Explanation says: Therefore, each paramita has three categories to show the differences. 'Dharma-dana' refers to truthfully proclaiming the sutras and other dharmas with a non-defiled mind. 'Material generosity' refers to giving away the necessities of life with a non-defiled mind. 'Fearlessness-giving' refers to stopping harm, relieving and rescuing from fear. In addition, Dharma-dana is for the purpose of assisting and increasing the good roots of others, material generosity is for the purpose of assisting and increasing the bodies of others, and fearlessness-giving is for the purpose of assisting and increasing the minds of others. 'The discipline of vows' refers to being able to stay away from and protect and uphold unwholesome dharmas. Because it can protect against all evil and unwholesome actions of body, speech, and mind, it is called discipline. This is discipline, and it can establish the latter two types of sila (moral conduct). Because of self-protection, one can cultivate the roots of goodness such as making offerings to the Buddha, and can benefit all sentient beings. 'The discipline of gathering virtuous dharmas' can enable one to attain all the Buddha-dharmas such as powers and fearlessness. 'The discipline of benefiting sentient beings' can help sentient beings to do what is in accordance with the Dharma.

平等分佈無罪作業。成熟有情耐怨害忍。是諸有情成熟轉因安受苦忍。是成佛因。寒熱飢渴種種苦事皆能忍受無退轉故。諦察法忍是前二忍所依止處。堪忍甚深廣大法故。被甲精進。謂最初時自勵。我當作如是事。即是解釋契經所說初有勢句。加行精進。謂加行時如所意樂勤修加行。即是解釋契經所說次有勤句。無怯弱無退轉無喜足精進。謂隨意樂所作善事。乃至安坐妙菩提座終不放舍。于自疲苦心不退屈名無怯弱。於他逼惱心不移動名無退轉。乃至菩提于其中間。進修善品嚐無懈廢名無喜足。如是三句如數解釋契經所說。有勇堅猛於諸善法不捨軛句。安住靜慮為得現法樂住。離慢見愛得清凈故。引發靜慮為能引發六神通等殊勝功德成所作事靜慮。為欲饒益諸有情類。以能止息饑儉疾疫諸怖畏等苦惱事故。無分別加行慧。謂真觀前勝方便智。無分別慧。謂真觀智。無分別后得慧。謂現觀邊諸世俗智。能起種種說法等事。

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。由此能攝一切善法者。此答非理不如問故。前總問言如是相攝云何可見。無此過失說此能攝一切善法。其義已說。彼亦攝此一切善法者。謂施等信等諸念住等力等為后。是其相故者。是攝體相。謂此

【現代漢語翻譯】現代漢語譯本平等分佈無罪作業。成熟有情耐怨害忍。是諸有情成熟轉因安受苦忍。是成佛因。寒熱飢渴種種苦事皆能忍受無退轉故。諦察法忍是前二忍所依止處。堪忍甚深廣大法故。被甲精進。謂最初時自勵：『我當作如是事。』即是解釋契經所說初有勢句。加行精進。謂加行時如所意樂勤修加行。即是解釋契經所說次有勤句。無怯弱無退轉無喜足精進。謂隨意樂所作善事，乃至安坐妙菩提座終不放舍。于自疲苦心不退屈名無怯弱。於他逼惱心不移動名無退轉。乃至菩提于其中間，進修善品嚐無懈廢名無喜足。如是三句如數解釋契經所說：『有勇堅猛於諸善法不捨軛句。』安住靜慮為得現法樂住，離慢見愛得清凈故。引發靜慮為能引發六神通等殊勝功德成所作事靜慮，為欲饒益諸有情類，以能止息饑儉疾疫諸怖畏等苦惱事故。無分別加行慧。謂真觀前勝方便智。無分別慧。謂真觀智。無分別后得慧。謂現觀邊諸世俗智，能起種種說法等事。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：由此能攝一切善法者，此答非理不如問故。前總問言如是相攝云何可見？無此過失說此能攝一切善法，其義已說。彼亦攝此一切善法者，謂施等信等諸念住等力等為后。是其相故者，是攝體相。謂此

【English Translation】 English version Equally distributing blameless actions. Maturing sentient beings through patience that endures resentment and harm. This is the cause for the transformation and maturation of all sentient beings, enduring suffering. This is the cause for attaining Buddhahood. Being able to endure all kinds of suffering, such as cold, heat, hunger, and thirst, without regression. The patience of examining the Dharma is the foundation upon which the previous two types of patience rely, because it can endure the profound and vast Dharma. Armored diligence, which means initially encouraging oneself: 'I will do such and such a thing.' This explains the phrase 'initially having strength' in the sutras. Applying diligence, which means diligently cultivating according to one's intention during the application. This explains the phrase 'subsequently having diligence' in the sutras. Diligence without timidity, without regression, and without satisfaction, which means performing virtuous deeds according to one's intention, and never abandoning them until one is seated at the wondrous Bodhi seat. Not being discouraged in mind by one's own fatigue is called 'without timidity.' Not being moved in mind by the oppression of others is called 'without regression.' Until Bodhi, in the meantime, constantly cultivating virtuous qualities without laziness is called 'without satisfaction.' These three phrases numerically explain the phrase 'having courage and strength, not abandoning the yoke in all virtuous dharmas' in the sutras. Abiding in meditative concentration (dhyana) in order to attain the joy of dwelling in the present Dharma, because one is free from pride, wrong views, and attachment, and has attained purity. Generating meditative concentration in order to generate extraordinary merits such as the six supernormal powers, and accomplishing the tasks of meditative concentration, in order to benefit all sentient beings, because it can stop suffering such as famine, disease, and all kinds of fears. Non-discriminating diligence wisdom, which refers to the superior expedient wisdom before true contemplation. Non-discriminating wisdom, which refers to true contemplation wisdom. Non-discriminating subsequent wisdom, which refers to all worldly wisdom on the edge of direct realization, which can initiate various activities such as teaching the Dharma. Treatise says: How can such mutual inclusion be seen? Because it can include all virtuous dharmas, it is its characteristic, it is in accordance with it, it is its outflow. Commentary says: 'Because it can include all virtuous dharmas' is an unreasonable answer, not as the question asked. The previous general question was: 'How can such mutual inclusion be seen?' There is no such fault in saying that this can include all virtuous dharmas, its meaning has already been explained. 'That also includes all these virtuous dharmas,' which refers to generosity, faith, the four mindfulnesses, the five powers, etc., as the latter. 'Because it is its characteristic' means it is the characteristic of the included entity. This

施等與彼施等更互相攝。是隨順故者。是攝隨順信等善法施等善心彼所修故。于施等中彼隨轉故。信等即是諸善。大施及念住等菩提分法。是等流故者。是攝等流。謂無諍等及十力等。是到彼岸等流果故。如有頌言。

地及到彼岸　　諸佛法所依　轉依法身等　　諸功德為果

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。如是所治慳吝犯戒忿恚懈怠散動惡慧。云何能攝一切雜染。是此相故者。謂攝慳等差別自性離他性故。是此因故者。謂不信等邪見為后。慳等因故。

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。今當顯說波羅蜜多勝利功德富貴攝故者。是施波羅蜜多。所得勝利勝生無罪乃至是名勝利。於一切處應遍配屬大生攝故者。是戒波羅蜜多所得勝利。勝善趣攝故。名大生。大朋大屬之所攝故者。是忍波羅蜜多所得勝利。朋謂親族。屬謂奴婢。廣大事業加行成就之所攝故者。是精進波羅蜜多所得勝利。廣大事業謂輪王

等。于中策勵名為加行。所作皆辦故名成就。由此所攝無所掛礙無諸惱害。性薄塵垢之所攝故者。是靜慮波羅蜜多所得勝利。由靜慮故感此威力。善知一切工論明處之所攝故者。是慧波羅蜜多所得勝利。勝生無罪者。雖同世間得最勝生。不如世間勝生有罪。既無有罪時又無邊無間相續。乃至菩提非如世間唯自利益。常能現作一切有情一切義利。

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。謂於一切波羅蜜多修加行中。皆有一切波羅蜜多互相助成。如是意趣者。謂於一一修加行中即有一切更互相助。謂修施時禁防忍受策勵專心能善了知業果相屬。如是施中即有餘轉。若修戒時遠離慳吝忿恚懈怠散動邪見。如是戒中即有餘轉。修習所餘波羅蜜多亦如是說。如有頌言。

施時無貪無犯戒　　無嫉無恚起慈心　諸來求者便施與　　無惓無亂無異見

復有頌言。

施性中現有　　六波羅蜜多　財施無畏施　　法施所攝故

論曰。此中有一

【現代漢語翻譯】現代漢語譯本：

等等。在這些中間努力叫做加行（指為達到目標所做的努力）。所做的事情都辦妥了，所以叫做成就（指圓滿完成）。由此所包含的，沒有掛礙，沒有惱害。『性薄塵垢之所攝故』，這是靜慮波羅蜜多（禪定，梵文Dhyana Paramita）所得到的勝利。由於禪定的緣故，感得這種威力。『善知一切工論明處之所攝故』，這是慧波羅蜜多（智慧，梵文Prajna Paramita）所得到的勝利。『勝生無罪者』，雖然和世間一樣得到最殊勝的出生，但是不像世間的殊勝出生那樣有罪。既沒有罪，時間上又沒有邊際，沒有間斷地相續，乃至證得菩提（覺悟，梵文Bodhi），不像世間那樣只為自己利益，常常能夠示現利益一切有情（眾生）的一切義利。論曰：像這樣六種波羅蜜多（佈施，持戒，忍辱，精進，禪定，智慧，梵文Paramita）互相抉擇，怎樣才能看得出來呢？世尊（佛陀）對於這六種波羅蜜多，或者在某個地方用佈施（梵文Dana）來說，或者在某個地方用持戒（梵文Sila）來說，或者在某個地方用忍辱（梵文Ksanti）來說，或者在某個地方用精進（梵文Virya）來說，或者在某個地方用禪定（梵文Dhyana）來說，或者在某個地方用智慧（梵文Prajna）來說。像這樣所說有什麼意趣呢？意謂在一切波羅蜜多修習加行中，都有一切波羅蜜多互相幫助成就，就是這樣的意趣。釋曰：意謂在一切波羅蜜多修習加行中，都有一切波羅蜜多互相幫助成就，就是這樣的意趣。意謂在每一個修習加行中，就有一切互相幫助。譬如修習佈施的時候，禁防、忍受、策勵、專心，能夠善於了知業果的相互關係。像這樣佈施中就有其餘的轉變。如果修習持戒的時候，遠離慳吝、忿恚、懈怠、散動、邪見。像這樣持戒中就有其餘的轉變。修習其餘的波羅蜜多也像這樣說。如有頌言：『施時無貪無犯戒，無嫉無恚起慈心，諸來求者便施與，無惓無亂無異見。』復有頌言：『施性中現有，六波羅蜜多，財施無畏施，法施所攝故。』論曰：此中有一

【English Translation】 English version:

Et cetera. The effort in between is called 'application' (referring to the effort made to achieve a goal). What is done is all accomplished, so it is called 'achievement' (referring to complete accomplishment). Because of this, there is no hindrance, no annoyance. 'Because it is encompassed by the nature of thin dust and defilement', this is the victory obtained by Dhyana Paramita (meditation). Because of meditation, one feels this power. 'Because it is encompassed by the good knowledge of all crafts and clear places', this is the victory obtained by Prajna Paramita (wisdom). 'Those who are born excellently without sin', although they obtain the most excellent birth like the world, they are not as sinful as the excellent births of the world. Since there is no sin, there is no limit in time, and it continues without interruption, until one attains Bodhi (enlightenment), unlike the world, which only benefits oneself, and is always able to manifest all the benefits for all sentient beings (beings with consciousness). Treatise says: How can it be seen that these six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) mutually determine each other? The World Honored One (Buddha) speaks of these six Paramitas, sometimes using the term Dana (giving), sometimes using the term Sila (ethics), sometimes using the term Ksanti (patience), sometimes using the term Virya (diligence), sometimes using the term Dhyana (meditation), and sometimes using the term Prajna (wisdom). What is the intention of what is said in this way? It means that in the application of cultivating all Paramitas, all Paramitas help each other to achieve, that is the intention. Explanation says: It means that in the application of cultivating all Paramitas, all Paramitas help each other to achieve, that is the intention. It means that in each application of cultivation, all help each other. For example, when practicing Dana, one should restrain, endure, encourage, and concentrate, and be able to understand the relationship between karma and its results. In this way, there are other transformations in Dana. If one practices Sila, one should stay away from stinginess, anger, laziness, distraction, and wrong views. In this way, there are other transformations in Sila. The same can be said for cultivating the remaining Paramitas. As the verse says: 'When giving, there is no greed and no violation of precepts, no jealousy and no anger, and compassion arises. Give to all who come to ask, without weariness, without confusion, and without different views.' There is another verse: 'In the nature of giving, there are the six Paramitas, because they are encompassed by giving of wealth, giving of fearlessness, and giving of Dharma.' Treatise says: There is one here

嗢拖南頌。

數相及次第　　訓詞修差別　攝所治功德　　互抉擇應知

釋曰。總攝前文義如上釋。

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。為欲顯示入所知相因果所攝波羅蜜多。隨其所應善修習已能

【現代漢語翻譯】現代漢語譯本嗢拖南頌（Udanavarga，總結之偈）。

數相及次第，訓詞修差別，攝所治功德，互抉擇應知。

釋曰：總攝前文義如上釋。

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（Bodhisattva Bhumi）。何等為十？一極喜地（Pramudita Bhumi），二離垢地（Vimala Bhumi），三發光地（Prabhakari Bhumi），四焰慧地（Arcismati Bhumi），五極難勝地（Sudurjaya Bhumi），六現前地（Abhimukhi Bhumi），七遠行地（Duramgama Bhumi），八不動地（Acala Bhumi），九善慧地（Sadhumati Bhumi），十法雲地（Dharmamegha Bhumi）。如是諸地安立為十。云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界有十無明所治障住。云何十相所知法界？謂初地中由遍行義，第二地中由最勝義，第三地中由勝流義，第四地中由無攝受義，第五地中由相續無差別義，第六地中由無雜染清凈義，第七地中由種種法無差別義，第八地中由不增不減義，相自在依止義，土自在依止義，第九地中由智自在依止義，第十地中由業自在依止義，陀羅尼門（Dharani-mukha）三摩地門（Samadhi-mukha）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：為欲顯示入所知相因果所攝波羅蜜多（Paramita）。隨其所應善修習已能

【English Translation】 English version Udanavarga (Summary Verses).

Number, characteristics, and sequence, instructions, words, cultivation differences, encompassing what is governed, merits, mutual discernment should be known.

Explanation: Summarizing the meaning of the preceding text as explained above.

Commentary on the 'Differentiation in Cultivation' Section, Sixth of the 'Commentary on the Compendium of the Great Vehicle'

Treatise: Thus, the causes and effects of entering have been explained. How can the differences in their cultivation be seen? Through the ten Bodhisattva Bhumis (Bodhisattva Bhumi). What are the ten? First, the Joyful Ground (Pramudita Bhumi); second, the Stainless Ground (Vimala Bhumi); third, the Luminous Ground (Prabhakari Bhumi); fourth, the Blazing Wisdom Ground (Arcismati Bhumi); fifth, the Ground Difficult to Conquer (Sudurjaya Bhumi); sixth, the Manifest Ground (Abhimukhi Bhumi); seventh, the Far-Reaching Ground (Duramgama Bhumi); eighth, the Immovable Ground (Acala Bhumi); ninth, the Ground of Good Wisdom (Sadhumati Bhumi); tenth, the Cloud of Dharma Ground (Dharmamegha Bhumi). These grounds are established as ten. How can this be seen? It is to counteract the ten kinds of obscurations caused by ignorance. Why is that? Because in the Dharmadhatu (Dharmadhatu) of the knowable, with its ten aspects, there abide ten obscurations caused by ignorance. What are the ten aspects of the knowable Dharmadhatu? In the first ground, it is characterized by pervasive activity; in the second ground, by supreme meaning; in the third ground, by superior flow; in the fourth ground, by non-acceptance; in the fifth ground, by the continuity of non-differentiation; in the sixth ground, by the non-mixture of defilement and purity; in the seventh ground, by the non-differentiation of various dharmas; in the eighth ground, by non-increase and non-decrease, the meaning of relying on the autonomy of form, and the meaning of relying on the autonomy of land; in the ninth ground, by the meaning of relying on the autonomy of wisdom; in the tenth ground, by the meaning of relying on the autonomy of karma, and the meaning of relying on the autonomy of Dharani-mukha (Dharani-mukha) and Samadhi-mukha (Samadhi-mukha). There are three verses here.

Pervasive activity, supreme meaning, and superior flow, likewise, non-acceptance, continuity of non-differentiation, non-mixture of defilement and purity, non-differentiation of various dharmas, non-increase and non-decrease, reliance on the four autonomies, in the Dharmadhatu there are ten, non-defiled ignorances, to cure these obscurations, hence the establishment of the ten grounds.

Furthermore, it should be known that such ignorance is not defiled for Sravakas (Sravakas) and others, but it is defiled for Bodhisattvas.

Explanation: In order to reveal the Paramitas (Paramita) encompassed by the causes and effects of entering the knowable aspect, having cultivated them well as appropriate, one is able to

除見修所應斷障。故辯因果修位差別。由菩薩十地者。謂諸菩薩於此地中修習現觀。離過離貪修菩提分。觀察諸諦觀察緣起。于無相中。若有功用若無功用。得勝辯才逮真灌頂。除滅所知煩惱障等。故此修位有十地別。以於十相者。謂遍行等。所知法界者。謂由十相所顯法界。有十無明所治障住者。謂於十相有十無明十所治障為障而住。為斷此障修十相智。由十相智得入十地法無我智。分位名地。謂初地中由遍行義者。即初地中一切法空無有少法而非是空故名遍行。了知此義得入初地。第二地中由最勝義者。謂此空理一切法中最為殊勝。如說離欲最為殊勝。了知此義得入二地。第三地中由勝流義者。謂此所流教法最勝故。捨身命求此善說不以為難。了知此義得入三地。第四地中由無攝受義者。謂契經等法愛斷故。不計我所觀此非自非他所攝。了知此義得入四地。第五地中由相續無差別義者。謂了知此非如色等相續差別。了知此義得入五地。第六地中由無雜染清凈義者。謂知自性本無雜染亦無清凈。雜染為先後可凈故。了知此義得入六地。第七地中由種種法無差別義者。如契經等種種法別。此不如是。了知此義得入七地。第八地中由不增不減義者。謂法外無用所以不增諸法不壞所以不減。或染法減時此無有減。凈法增時

【現代漢語翻譯】現代漢語譯本爲了去除見道和修道階段應當斷除的障礙，所以要辨析因果和修道位次的差別。菩薩的十地是指：諸位菩薩在此十地中修習現觀，遠離過失和貪慾，修習菩提分法，觀察諸諦（satya，真諦）和觀察緣起（pratītyasamutpāda， dependent origination）。在無相（animitta， signless）之中，無論有功用還是無功用，都能獲得殊勝的辯才，得到真正的灌頂，去除滅盡所知障和煩惱障等等。因此，這個修道位次有十地的差別。以十相（daśa-ākāra，ten aspects）來說，指的是遍行等等。所知的法界（dharmadhātu，dhatu of reality）是指由十相所顯現的法界。有十種無明（avidyā，ignorance）所對治的障礙安住於此，指的是對於十相有十種無明，這十種無明所對治的障礙作為障礙而安住。爲了斷除這些障礙，修習十相智。通過十相智，得以進入十地法無我智。分位的名稱叫做地。在初地中，由於遍行義，指的是在初地中，一切法空，沒有絲毫的法不是空，所以叫做遍行。了知這個意義，得以進入初地。在第二地中，由於最勝義，指的是這個空性的道理在一切法中最為殊勝，就像所說的離欲最為殊勝一樣。了知這個意義，得以進入二地。在第三地中，由於勝流義，指的是這個所流傳的教法最為殊勝，所以捨棄身命去尋求這種善說，不認為這是困難的。了知這個意義，得以進入三地。在第四地中，由於無攝受義，指的是契經等等的法愛斷除的緣故，不計較是我所有的，觀察這個不是自己也不是他人所攝受的。了知這個意義，得以進入四地。在第五地中，由於相續無差別義，指的是了知這個不像色等等的相續有差別。了知這個意義，得以進入五地。在第六地中，由於無雜染清凈義，指的是知道自性本來沒有雜染也沒有清凈，雜染是先後可以清凈的緣故。了知這個意義，得以進入六地。在第七地中，由於種種法無差別義，就像契經等等的種種法有差別，但這個不是這樣。了知這個意義，得以進入七地。在第八地中，由於不增不減義，指的是法外沒有用處所以不增加，諸法不壞所以不減少。或者說，染法減少的時候，這個沒有減少，凈法增加的時候

【English Translation】 English version To eliminate the obstacles that should be removed during the stages of seeing and cultivation, it is necessary to differentiate between the differences in cause and effect and the stages of cultivation. The ten Bhūmis (grounds) of Bodhisattvas refer to: Bodhisattvas cultivating direct perception in these ten Bhūmis, staying away from faults and greed, cultivating the limbs of enlightenment, observing the truths (satya) and observing dependent origination (pratītyasamutpāda). In the signless (animitta), whether with effort or without effort, one can obtain excellent eloquence, receive true empowerment, and eliminate the afflictive and cognitive obscurations, etc. Therefore, this stage of cultivation has ten Bhūmis. In terms of the ten aspects (daśa-ākāra), it refers to pervasive activity, etc. The knowable realm of reality (dharmadhātu) refers to the realm of reality manifested by the ten aspects. There are ten obscurations governed by ten kinds of ignorance (avidyā) residing here, referring to the fact that there are ten kinds of ignorance regarding the ten aspects, and the obscurations governed by these ten kinds of ignorance reside as obstacles. To eliminate these obstacles, one cultivates the ten aspects of wisdom. Through the ten aspects of wisdom, one can enter the non-self wisdom of the ten Bhūmis. The name of the division is called Bhūmi. In the first Bhūmi, due to the meaning of pervasive activity, it refers to that in the first Bhūmi, all dharmas are empty, and there is not a single dharma that is not empty, so it is called pervasive activity. Understanding this meaning allows one to enter the first Bhūmi. In the second Bhūmi, due to the meaning of supreme excellence, it refers to the fact that the principle of emptiness is the most excellent among all dharmas, just as it is said that detachment is the most excellent. Understanding this meaning allows one to enter the second Bhūmi. In the third Bhūmi, due to the meaning of excellent flow, it refers to the fact that the transmitted teachings are the most excellent, so one abandons life to seek this good teaching, and does not consider it difficult. Understanding this meaning allows one to enter the third Bhūmi. In the fourth Bhūmi, due to the meaning of non-acceptance, it refers to the fact that the love of the Dharma, such as the sūtras, is cut off, so one does not consider it to be one's own, and observes that this is neither self nor accepted by others. Understanding this meaning allows one to enter the fourth Bhūmi. In the fifth Bhūmi, due to the meaning of continuity without difference, it refers to the understanding that this is not like the continuity of form, etc., which has differences. Understanding this meaning allows one to enter the fifth Bhūmi. In the sixth Bhūmi, due to the meaning of non-defilement and purity, it refers to knowing that the nature is originally neither defiled nor pure, because defilement can be purified later. Understanding this meaning allows one to enter the sixth Bhūmi. In the seventh Bhūmi, due to the meaning of non-difference in various dharmas, just as the various dharmas such as the sūtras have differences, but this is not the case. Understanding this meaning allows one to enter the seventh Bhūmi. In the eighth Bhūmi, due to the meaning of non-increase and non-decrease, it refers to the fact that there is no use outside the Dharma, so it does not increase, and the dharmas are not destroyed, so it does not decrease. Or, when defiled dharmas decrease, this does not decrease, and when pure dharmas increase

此無有增。相自在依止義土自在依止義者。謂即於此第八地中。所證法界是二自在。所依止處隨所求相欲令現前。如其勝解即能現前名相自在。隨所希求金等寶土。如其勝解則能現前名土自在。前諸地中雖亦得此無差別住。然作功用后乃得成。於此地中能無功用隨欲即成故名自在。了知此義入第八地。第九地中由智自在依止義者。謂此地中得無礙辯所依止故。分證得智波羅蜜多。於一切法不隨其言。善能了知諸意趣義。如實成熟一切有情受勝法樂。了知此義得入九地。第十地中由業自在等依止義者。謂隨所欲得身語意業用自在。依五神通隨自作業皆能成辦。得文義持諸陀羅尼自在力故。能持一切佛所宣說文義無忘。得三摩地自在力故。于諸等至能持能斷。隨其所欲虛空藏等諸三摩地三摩缽底。而能現前。第十地中所證法界。是如此等自在所依。了知此義得入十地。如是無明於聲聞等非染污者。非所斷故。非所斷者不為入彼能治地。故於其涅槃不為障故。于諸菩薩是染污者。是所斷故。是所斷者。正為入彼能治地故。菩薩所求一切種智。如是無明能為障故。入初地時已得通達一切法界。何故復立後後差別。為欲顯示諸住現行故立後後諸地差別。謂為安住如其所得法界勝住品別現行。非唯證得便生喜足坦然而住。

【現代漢語翻譯】現代漢語譯本此無有增。相自在依止義土自在依止義者：這是說在第八地（不動地）中，所證得的法界是相自在和土自在這兩種自在。所依止之處，隨著所求的相，想要讓它顯現，如自己的殊勝理解，就能讓它顯現，這叫做相自在。隨著所希望的金等寶土，如自己的殊勝理解，就能讓它顯現，這叫做土自在。前面的各個地雖然也得到這種無差別的安住，但是要經過一番功用才能成就，而在這個第八地中，能夠不假功用，隨自己的意願就能成就，所以叫做自在。瞭解這個道理就能進入第八地。第九地中由智自在依止義者：這是說在這個地中，得到無礙辯才所依止的緣故，分證得智波羅蜜多（智慧到彼岸）。對於一切法，不隨順言語，善於瞭解各種意趣的含義，如實地成熟一切有情，使他們享受殊勝的佛法之樂。瞭解這個道理就能進入第九地（善慧地）。第十地中由業自在等依止義者：這是說隨著自己的意願，得到身語意業的運用自在。依靠五神通，隨著自己的作業都能成辦。得到文義持（總持文義）等陀羅尼（總持）的自在力量的緣故，能夠總持一切佛所宣說的文句和義理而不會忘記。得到三摩地（禪定）的自在力量的緣故，對於各種等至（禪定境界）能夠保持和斷除，隨著自己的意願，虛空藏等各種三摩地、三摩缽底（等持），都能現前。第十地（法雲地）中所證得的法界，是像這樣各種自在所依止的。瞭解這個道理就能進入第十地。像這樣，無明對於聲聞等非染污者來說，不是所斷除的，因為不是所斷除的，所以不能進入他們的能對治地。因此，無明對於他們的涅槃不是障礙。對於諸菩薩來說，無明是染污的，是所斷除的，因為是所斷除的，所以正是爲了進入他們的能對治地。菩薩所求的一切種智，像這樣，無明能夠成為障礙。進入初地（歡喜地）的時候，已經通達了一切法界，為什麼還要設立後後的差別呢？爲了顯示各種安住的現行，所以設立後後的各種地的差別。是爲了安住如其所得到的法界殊勝安住的品類差別現行，不是僅僅證得就產生喜悅滿足，坦然而住。

【English Translation】 English version This is without increase. 'Aspect-mastery dependent-meaning' and 'land-mastery dependent-meaning' refer to the fact that in this eighth Bhumi (Immovable Ground), the Dharmadhatu (realm of phenomena) realized is the two masteries: aspect-mastery and land-mastery. The place of dependence, according to the desired aspect, wishing it to appear, according to one's superior understanding, it can appear, this is called aspect-mastery. According to the desired gold and other precious lands, according to one's superior understanding, it can appear, this is called land-mastery. Although in the previous Bhumis, one also attains this non-differentiated abiding, it is only achieved after effort. In this eighth Bhumi, one can achieve it without effort, according to one's desire, hence it is called mastery. Understanding this meaning, one enters the eighth Bhumi. In the ninth Bhumi, 'wisdom-mastery dependent-meaning' refers to the fact that in this Bhumi, one attains the support of unobstructed eloquence, hence one partially attains the Prajnaparamita (perfection of wisdom). Regarding all Dharmas (phenomena), not following their words, one is skilled in understanding the meanings of various intentions, truly maturing all sentient beings, enabling them to enjoy the supreme Dharma-joy. Understanding this meaning, one enters the ninth Bhumi (Good Wisdom Ground). In the tenth Bhumi, 'karma-mastery etc. dependent-meaning' refers to the fact that according to one's desire, one attains mastery in the application of body, speech, and mind karma. Relying on the five supernormal powers, according to one's own actions, one can accomplish everything. Having obtained the mastery power of Dharanis (total recall) such as 'holding the meaning of words', one can hold all the sentences and meanings spoken by the Buddhas without forgetting. Having obtained the mastery power of Samadhi (meditative concentration), one can maintain and sever various Samapattis (states of meditative absorption), according to one's desire, various Samadhis and Samapattis such as the 'Treasure of Space' can appear. The Dharmadhatu realized in the tenth Bhumi (Cloud of Dharma Ground) is dependent on such masteries. Understanding this meaning, one enters the tenth Bhumi. Like this, ignorance for the non-defiled such as Sravakas (listeners) is not to be severed, because it is not to be severed, it cannot enter their counteractive ground. Therefore, ignorance is not an obstacle to their Nirvana. For the Bodhisattvas, ignorance is defiled, it is to be severed, because it is to be severed, it is precisely for entering their counteractive ground. The All-Knowing Wisdom sought by the Bodhisattvas, like this, ignorance can be an obstacle. When entering the first Bhumi (Joyful Ground), one has already penetrated all Dharmadhatu, why establish later differentiations? In order to show the actualization of various abidings, therefore, the differentiations of the later Bhumis are established. It is for abiding in the actualization of the categories of superior abiding of the Dharmadhatu as one has obtained it, not merely attaining it and generating joy and satisfaction, abiding serenely.

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德故。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。依聲轉因故作是說。由此最初得能成辦自他義利勝功能故謂如菩薩入現觀時。得能成辦自他義利。最勝功能生極歡喜。非聲聞等入現觀時唯得成辦自利功能。生如是喜故不說彼名極喜地。若初地中不相應者。自後諸地亦不相應。此為先故由極遠離犯戒垢者。謂此地中性戒成故。遠離一切毀戒穢垢。由無退轉等持等至所依止者。謂此地中證希有定。能發智光照了諸法故名發光。得已不失名無退轉諸靜慮定說名等持。諸無色定說名等至。或等持者心一境相。言等至者正受現前。大法光明所依止者

【現代漢語翻譯】現代漢語譯本：論曰：再者，為什麼初地稱為極喜地（Paramudita）？因為最初獲得能成辦自他義利的最勝功德的緣故。為什麼二地稱為離垢地（Vimala）？因為極度遠離犯戒的污垢的緣故。為什麼三地稱為發光地（Prabhakari）？因為無退轉的等持（Samadhi，禪定）和等至（Samapatti，正受）所依止的緣故，大法光明所依止的緣故。為什麼四地稱為焰慧地（Arcismati）？因為諸菩提分法焚燒滅盡一切障礙的緣故。為什麼五地稱為極難勝地（Sudurjaya）？因為真諦智（Paramartha-jnana，勝義智）與世間智（Samvriti-jnana，世俗智）更互相違背，使這難以調和的兩者相應和的緣故。為什麼六地稱為現前地（Abhimukhi）？因為緣起智（Pratitya-samutpada-jnana，緣起智）作為所依止，能令般若波羅蜜多（Prajnaparamita，智慧到彼岸）現在前的緣故。為什麼七地稱為遠行地（Duramgama）？因為到達功用行（Prayoga-marga，加行道）的最後邊緣的緣故。為什麼八地稱為不動地（Acala）？因為一切相的有功用行不能動搖的緣故。為什麼九地稱為善慧地（Sadhumati）？因為獲得最勝無礙智的緣故。為什麼十地稱為法雲地（Dharmamegha）？因為獲得總緣一切法的智慧，含藏一切陀羅尼門（Dharani-mukha，總持門）和三摩地門（Samadhi-mukha，三昧門），譬如大云能覆蓋如虛空般廣大的障礙的緣故，又對於法身（Dharmakaya，法身）能圓滿的緣故。

釋曰：依據聲音的轉變因緣而作這樣的解說。因為最初獲得能成辦自他義利的最勝功能，所以說，譬如菩薩進入現觀（Abhisamaya，現觀）時，獲得能成辦自他義利的最勝功能，生起極大的歡喜。不是聲聞（Sravaka，聲聞）等進入現觀時，僅僅獲得成辦自利的功能，生起那樣的歡喜，所以不說他們名為極喜地。如果在初地中不相應，那麼自此以後的諸地也不相應，這是因為初地是先決條件。因為極度遠離犯戒的污垢，是指此地中性戒成就的緣故，遠離一切毀犯戒律的污穢。因為無退轉的等持和等至所依止，是指此地中證得稀有的禪定，能發出智慧的光芒照亮諸法，所以名為發光。獲得后不失去，名為無退轉。諸靜慮定（Dhyana，靜慮）被稱為等持，諸無色定（Arupa-samapatti，無色定）被稱為等至。或者，等持是指心專注於一境之相，等至是指正受現前。大法光明所依止是指...

【English Translation】 English version: Treatise says: Furthermore, why is the first ground called the Extremely Joyful Ground (Paramudita)? Because it is the initial attainment of the supreme merit of being able to accomplish the benefit and welfare of oneself and others. Why is the second ground called the Immaculate Ground (Vimala)? Because it is extremely far removed from the defilements of violating precepts. Why is the third ground called the Luminous Ground (Prabhakari)? Because it is the support for non-retrogressive Samadhi (concentration) and Samapatti (attainment), and because it is the support for the great Dharma light. Why is the fourth ground called the Blazing Wisdom Ground (Arcismati)? Because the factors of enlightenment burn away all obstacles. Why is the fifth ground called the Extremely Difficult to Conquer Ground (Sudurjaya)? Because the wisdom of ultimate truth (Paramartha-jnana) and the wisdom of conventional truth (Samvriti-jnana) are mutually contradictory, and it harmonizes these difficult-to-reconcile aspects. Why is the sixth ground called the Manifest Ground (Abhimukhi)? Because it relies on the wisdom of dependent origination (Pratitya-samutpada-jnana), enabling the Prajnaparamita (Perfection of Wisdom) to be manifest. Why is the seventh ground called the Far-Reaching Ground (Duramgama)? Because it reaches the final edge of the path of effort (Prayoga-marga). Why is the eighth ground called the Immovable Ground (Acala)? Because the effortful activity of all characteristics cannot move it. Why is the ninth ground called the Good Wisdom Ground (Sadhumati)? Because it attains the supreme unobstructed wisdom. Why is the tenth ground called the Cloud of Dharma Ground (Dharmamegha)? Because it attains the wisdom that encompasses all dharmas, containing all Dharani-mukhas (gates of Dharani) and Samadhi-mukhas (gates of Samadhi), just as a great cloud can cover obstacles as vast as the sky, and because it can perfect the Dharmakaya (Dharma Body).

Explanation says: Based on the cause of the transformation of sound, this explanation is made. Because it is the initial attainment of the supreme function of being able to accomplish the benefit and welfare of oneself and others, it is said that when a Bodhisattva enters Abhisamaya (direct realization), they attain the supreme function of being able to accomplish the benefit and welfare of oneself and others, giving rise to extreme joy. It is not that when Sravakas (Hearers) enter Abhisamaya, they only attain the function of accomplishing their own benefit, giving rise to such joy, therefore they are not called the Extremely Joyful Ground. If there is no correspondence in the first ground, then the subsequent grounds will also not correspond, because the first ground is a prerequisite. Because it is extremely far removed from the defilements of violating precepts, it means that the naturally pure precepts are accomplished in this ground, and it is far removed from all defilements of violating precepts. Because it relies on non-retrogressive Samadhi and Samapatti, it means that in this ground, rare Samadhis are attained, which can emit the light of wisdom to illuminate all dharmas, therefore it is called Luminous. Attaining it and not losing it is called non-retrogressive. The Dhyanas (meditative absorptions) are called Samadhi, and the Arupa-samapattis (formless attainments) are called Samapatti. Alternatively, Samadhi refers to the mind being focused on a single object, and Samapatti refers to the direct experience of correct reception. The support for the great Dharma light refers to...

。謂此地中與定相應無退轉故。于諸大乘契經等法得智光明。此地是彼所依因故名為發光。言焰慧者。謂此地中有慧焰故名為焰慧。此即一切菩提分法皆名為焰。燒諸障故此菩提分多安住時。令諸煩惱皆成灰燼。極難勝者最難可勝。謂真諦智是無分別。世間書印工論等智是有分別。真俗諦智更互相違。難可引發令其相應。此能和合令不相違。故極難勝。言現前者。最勝般若到彼岸住現在前故。謂此地中證緣起住。緣起智力令無分別。最勝般若到彼岸住。自在現前知一切法。無染無凈。言遠行者。至功用行最後邊故。謂此地中諸功用行最為究竟。一切法相雖不能動。而於無相猶有功用。言不動者。謂一切相及一切行皆悉不能動彼心故。第七地中雖一切相所不能動。不現行故。然不自在任運而轉。有加行故。第八地中任運而轉。不作加行無功用故。是名七八二地差別。言善慧者。謂得最勝四無礙解。無礙解智于諸智中最為殊勝。智即是慧故名善慧。四無礙者。法義詞辯。由法無礙自在了知一切法句。由義無礙自在通達一切義理。由詞無礙自在分別一切言詞。由辯無礙遍於十方隨其所宜自在辯說。於此地中最初證得。先未曾得無礙解智故名善慧。言法雲者。由得總緣一切法智。總緣一切契經等法。不離真如。此一切法共相境

【現代漢語翻譯】現代漢語譯本：之所以說這個地（指菩薩所處的修行階段）與禪定相應，是因為它不會退轉。菩薩能從諸如大乘契經等佛法中獲得智慧的光明。這個地是智慧光明所依賴的因，所以稱為發光地。說到焰慧地，是因為這個地中有智慧的火焰，所以稱為焰慧地。這裡的一切菩提分法（證悟的組成部分）都可稱為火焰，因為它們能焚燒各種障礙。當菩提分法長時間安住時，能使一切煩惱都化為灰燼。極難勝地是最難戰勝的。這裡指的是真諦智（對終極真理的智慧）是無分別的，而世間的書籍、印章、工藝、理論等智慧是有分別的。真諦智和俗諦智（對世俗真理的智慧）相互對立，難以引發並使其相應。而這個地能調和它們，使它們不相互違背，所以極其難以戰勝。說到現前地，是因為最殊勝的般若（智慧）到達彼岸並安住於此地。也就是說，在這個地中，菩薩證悟緣起（事物相互依存的法則）並安住於此。緣起智慧的力量使無分別的最殊勝般若到達彼岸並安住，自在地顯現，從而知曉一切法（事物）無染無凈。說到遠行地，是因為到達了功用行（有意識的修行）的最後邊緣。也就是說，在這個地中，各種功用行最為究竟。雖然一切法的表相都不能動搖菩薩，但對於無相（沒有表相的實相）仍然存在功用。說到不動地，是因為一切表相和一切行為都不能動搖菩薩的心。雖然第七地（指遠行地）中一切表相都不能動搖菩薩，但因為不自在，所以並非任運而轉（自然而然地運轉），仍然有加行（有意識的努力）。而第八地（指不動地）中，菩薩任運而轉，不作加行，沒有功用。這就是第七地和第八地的區別。說到善慧地，是因為菩薩獲得了最殊勝的四無礙解（四種無礙的智慧）。無礙解智在各種智慧中最為殊勝，智慧就是慧，所以稱為善慧。四無礙解是指：法無礙（對佛法的無礙理解），義無礙（對意義的無礙理解），詞無礙（對語言的無礙理解），辯無礙（辯才無礙）。由於法無礙，菩薩能自在了知一切法句。由於義無礙，菩薩能自在通達一切義理。由於詞無礙，菩薩能自在分別一切言詞。由於辯無礙，菩薩能遍於十方，根據情況自在辯說。在這個地中，菩薩最初證得四無礙解，之前從未獲得過無礙解智，所以稱為善慧地。說到法雲地，是因為菩薩獲得了總緣一切法智（全面理解一切法的智慧）。總緣一切契經等佛法，不離真如（事物的本性）。這一切法共同的表相境。

【English Translation】 English version: It is said that this ground (referring to the stage of practice where a Bodhisattva is) is in accordance with Samadhi (meditative absorption) because it does not regress. The Bodhisattva obtains the light of wisdom from Dharmas such as the Mahayana Sutras. This ground is called 'Radiant' because it is the underlying cause of that light. Speaking of 'Blazing Wisdom', it is because this ground has the flame of wisdom, hence it is called 'Blazing Wisdom'. All the limbs of enlightenment (components of enlightenment) here can be called flames because they burn away all obstacles. When these limbs of enlightenment abide for a long time, they can turn all afflictions into ashes. 'Extremely Difficult to Conquer' is the most difficult to overcome. This refers to the wisdom of ultimate truth (the wisdom of ultimate truth) being non-discriminating, while the wisdom of worldly books, seals, crafts, theories, etc., is discriminating. The wisdom of ultimate and conventional truths (the wisdom of conventional truth) contradict each other, making it difficult to evoke and harmonize them. This ground can reconcile them, preventing them from contradicting each other, hence it is extremely difficult to conquer. Speaking of 'Manifest', it is because the most supreme Prajna (wisdom) reaches the other shore and abides in this ground. That is to say, in this ground, the Bodhisattva realizes and abides in dependent origination (the law of interdependence of things). The power of the wisdom of dependent origination enables the non-discriminating, most supreme Prajna to reach the other shore and abide, freely manifesting, thereby knowing that all Dharmas (things) are neither defiled nor pure. Speaking of 'Far-Reaching', it is because it reaches the final edge of effortful practice (conscious practice). That is to say, in this ground, all effortful practices are most ultimate. Although the appearances of all Dharmas cannot move the Bodhisattva, there is still effort towards the non-appearance (the reality without appearance). Speaking of 'Immovable', it is because all appearances and all actions cannot move the Bodhisattva's mind. Although in the seventh ground (referring to the Far-Reaching ground), all appearances cannot move the Bodhisattva, it is not spontaneously turning because it is not free, and there is still effort (conscious effort). In the eighth ground (referring to the Immovable ground), the Bodhisattva turns spontaneously, without effort, and without conscious effort. This is the difference between the seventh and eighth grounds. Speaking of 'Good Wisdom', it is because the Bodhisattva obtains the most supreme Four Unobstructed Understandings (four kinds of unobstructed wisdom). The wisdom of unobstructed understanding is the most supreme among all wisdoms, and wisdom is intelligence, hence it is called 'Good Wisdom'. The Four Unobstructed Understandings refer to: Unobstructed Understanding of Dharma (unobstructed understanding of the Buddha's teachings), Unobstructed Understanding of Meaning (unobstructed understanding of meaning), Unobstructed Understanding of Language (unobstructed understanding of language), and Unobstructed Understanding of Eloquence (unobstructed eloquence). Due to the Unobstructed Understanding of Dharma, the Bodhisattva can freely know all Dharma phrases. Due to the Unobstructed Understanding of Meaning, the Bodhisattva can freely penetrate all meanings and principles. Due to the Unobstructed Understanding of Language, the Bodhisattva can freely distinguish all words and languages. Due to the Unobstructed Understanding of Eloquence, the Bodhisattva can freely speak and argue in all directions, according to the circumstances. In this ground, the Bodhisattva initially attains the Four Unobstructed Understandings, having never obtained the wisdom of unobstructed understanding before, hence it is called 'Good Wisdom'. Speaking of 'Cloud of Dharma', it is because the Bodhisattva obtains the wisdom of comprehensively understanding all Dharmas (the wisdom of comprehensively understanding all things). Comprehensively understanding all Dharmas such as the Sutras, without departing from Suchness (the true nature of things). The common appearance realm of all these Dharmas.

智。譬如大云陀羅尼門三摩地門。猶如凈水智慧藏彼。如雲含水有能生。彼勝功能故。又如大云覆隱虛空。如是總緣一切法智。覆隱如空廣大無邊惑智二障。言覆隱者。隔義斷義。又如大云澍清冷水充滿虛空。如是總緣一切法智。出生無量殊勝功德。充滿所證所依法身。

論曰。得此諸地云何可見。由四種相。一得勝解。謂得諸地深信解故。二得正行。謂得諸地相應十種正法行故。三得通達。謂于初地達法界時。遍能通達一切地故。四得成滿。謂修諸地到究竟故。

釋曰。依得諸地說如是言。由四種相。一得勝解。謂得諸地深信解者。于地教法決定印可真實如是。二得正行。謂得諸地相應十種正法行者。得於教法。十種法行。謂于諸地相應教法書寫供養轉施聽聞披讀受持開示諷誦思惟修習。三得通達。謂于初地達法界時遍能通達一切地者。若於初地正通達時速能通達后一切地。此種類故如有頌言。

如竹破初節　　余節速能破　得初地真智　　諸地疾當成

四得成滿。謂修諸地到究竟者。謂地地中果分成滿或最後滿。

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

【現代漢語翻譯】現代漢語譯本智（Prajna，智慧）。譬如大云陀羅尼門三摩地門（Dharani-mukha-samādhi-mukha，總持門三摩地門）。猶如清凈的水，智慧藏於其中。如雲包含水，有產生萬物的能力，因為它具有殊勝的功能。又如大云覆蓋遮蔽虛空，如此，總緣一切法的智慧，覆蓋遮蔽如同虛空般廣大無邊的煩惱障和所知障。這裡說的『覆蓋遮蔽』，是隔絕和斷除的意思。又如大云降下清涼的水，充滿虛空，如此，總緣一切法的智慧，出生無量殊勝的功德，充滿所證得和所依止的法身（Dharmakāya，法身）。

論曰：如何能看出已經證得這些菩薩地（Bhūmi，菩薩的階位）？通過四種相狀。一是獲得勝解（Adhimoksha，殊勝的理解），即對所證得的菩薩地生起深刻的信心和理解。二是獲得正行（Pratipatti，正確的修行），即獲得與所證得的菩薩地相應的十種正法行。三是獲得通達（Abhisamaya，通達），即在初地證達法界（Dharmadhātu，法界）時，能夠普遍通達一切菩薩地。四是獲得成滿（Paripūri，圓滿），即修習各個菩薩地直至究竟圓滿。

釋曰：依據證得各個菩薩地來說明這些相狀。通過四種相狀。一是獲得勝解，即對所證得的菩薩地生起深刻的信心和理解，也就是對於菩薩地的教法，確定認可，認為真實不虛。二是獲得正行，即獲得與所證得的菩薩地相應的十種正法行，也就是獲得與教法相應的十種法行，即對於各個菩薩地相應的教法進行書寫、供養、轉施（Dāna，佈施）、聽聞、披讀、受持、開示、諷誦、思惟、修習。三是獲得通達，即在初地證達法界時，能夠普遍通達一切菩薩地，如果能在初地正確通達，就能迅速通達後面的所有菩薩地，因為它們本質相同，就像頌中所說：

『如竹破初節，余節速能破，得初地真智，諸地疾當成。』

四是獲得成滿，即修習各個菩薩地直至究竟圓滿，也就是在各個菩薩地中，果位的成就達到圓滿，或者最終圓滿。

論曰：如何能看出正在修習這些菩薩地？菩薩在各個菩薩地中修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），通過五種相狀進行修習。哪五種？一是集總修（Samgraha-samuccaya-bhāvanā，總集修），二是無相修（Animitta-bhāvanā，無相修），三是無功用修（Anabhisaṃskāra-bhāvanā，無功用修），四是熾盛修（Adhimātra-bhāvanā，增上修），五是無喜足修（Anabhisantuṣṭi-bhāvanā，無喜足修）。這五種修習能使菩薩成就五種果報。

【English Translation】 English version Intelligence (Prajna). For example, the Dharani-mukha-samādhi-mukha (Gate of Dharani Samadhi). It is like pure water, with intelligence stored within. Like clouds containing water, it has the ability to generate things because of its superior function. Furthermore, just as great clouds cover and conceal the sky, so too does the wisdom that encompasses all dharmas (phenomena) cover and conceal the two obscurations (obstacles) of affliction and knowledge, which are as vast and boundless as the sky. The term 'cover and conceal' here means to isolate and sever. Moreover, just as great clouds pour down cool water, filling the sky, so too does the wisdom that encompasses all dharmas give rise to immeasurable and supreme merits, filling the Dharmakāya (Dharma body) that is attained and relied upon.

Treatise: How can it be seen that one has attained these Bhumis (stages of a Bodhisattva)? Through four aspects. First, attaining superior understanding (Adhimoksha), meaning having deep faith and understanding in the Bhumis attained. Second, attaining correct practice (Pratipatti), meaning attaining the ten correct Dharma practices corresponding to the Bhumis attained. Third, attaining penetration (Abhisamaya), meaning when realizing the Dharmadhātu (Dharma realm) in the first Bhumi, being able to universally penetrate all Bhumis. Fourth, attaining fulfillment (Paripūri), meaning cultivating the Bhumis to ultimate completion.

Explanation: Based on attaining the various Bhumis, it is said in this way. Through four aspects. First, attaining superior understanding, meaning having deep faith and understanding in the Bhumis attained, which is to say, having a firm and true conviction in the teachings of the Bhumis. Second, attaining correct practice, meaning attaining the ten correct Dharma practices corresponding to the Bhumis attained, which is to say, attaining the ten Dharma practices corresponding to the teachings, namely, writing, offering, giving away (Dāna), listening, reading, receiving, explaining, reciting, contemplating, and cultivating the teachings corresponding to the various Bhumis. Third, attaining penetration, meaning when realizing the Dharmadhātu in the first Bhumi, being able to universally penetrate all Bhumis. If one can correctly penetrate in the first Bhumi, one can quickly penetrate all subsequent Bhumis, because they are of the same nature, as the verse says:

'Like breaking the first joint of bamboo, the remaining joints can be broken quickly. Attaining the true wisdom of the first Bhumi, the other Bhumis will be quickly accomplished.'

Fourth, attaining fulfillment, meaning cultivating the Bhumis to ultimate completion, which is to say, in each Bhumi, the attainment of the fruit reaches fulfillment, or ultimate fulfillment.

Treatise: How can it be seen that one is cultivating these Bhumis? Bodhisattvas cultivate Śamatha (calm abiding) and Vipaśyanā (insight) in each Bhumi, cultivating through five aspects. What are the five? First, collective cultivation (Samgraha-samuccaya-bhāvanā), second, signless cultivation (Animitta-bhāvanā), third, effortless cultivation (Anabhisaṃskāra-bhāvanā), fourth, intensified cultivation (Adhimātra-bhāvanā), and fifth, non-contentment cultivation (Anabhisantuṣṭi-bhāvanā). These five cultivations enable Bodhisattvas to accomplish five fruits.

。謂唸唸中銷融一切粗重。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。于地地中者。謂諸地非一故作重言。奢摩他者。謂能對治諸散動定。毗缽舍那者。謂能對治諸顛倒慧。于地地中修此二種皆由五相數數修習。五相即是集總修等。集總修者。謂集一切總為一聚簡要修習。余骨鎖等事境界觀。亦集一切總為一聚要略修習。為簡彼故說無相修。于離眾相真法界中。遣事差別而修習故。雖無相修或有功用。為顯此修不藉功力任運而轉故。次復說無功用修。離作功用任運轉故。雖無功用任運而修。或勝或劣二種不定故。復第四說熾盛修。言熾盛者即是增勝。雖熾盛修或少所得便生喜足。謂且修此余何用為。故最後說無喜足修。非但無相及無功用熾盛而修。何者為證最上佛果應勤修習。銷融一切粗重依止者。阿賴耶識名粗重依止。損壞彼聚故名銷融。如大良藥銷諸病塊。離種種想得法苑樂者。離我離法佛等相想。苑謂于中可以遊玩。法謂法界法即是苑故名法苑。於此喜悅名法苑樂。證此故名得法苑樂。如王宮外上妙苑園。遊戲其中受勝喜樂。法界亦爾。能正了知周遍無量無分限相。大法光明者。謂正通達十方無邊無份量

【現代漢語翻譯】現代漢語譯本：意思是說，在每一個念頭中，都能消融一切粗重的煩惱，依止於遠離各種妄想的狀態，從而獲得在法苑中游樂的喜悅，能夠正確地了知周遍、無量、無分限的實相。這種大法光明順應清凈的本性，沒有任何分別，也沒有任何相狀的顯現。這樣做是爲了使法身圓滿成就，能夠正確地攝受後後的殊勝因緣。

解釋：『于地地中』，意思是說各個地並非只有一個，所以用重複的說法。『奢摩他』（止，samatha），指的是能夠對治各種散亂的禪定。『毗缽舍那』（觀，vipassana），指的是能夠對治各種顛倒的智慧。在各個地中修習這兩種方法，都是通過五種相來數數修習。五相就是集、總、修等。『集總修』，指的是將一切法門集合起來，總括為一個整體，進行簡要的修習。其他的如白骨觀等事境界觀，也是將一切總括為一個整體，進行簡要的修習。爲了簡別這些，所以說『無相修』。在遠離一切相的真法界中，捨棄對事物的差別執著而進行修習。雖然是無相修，但仍然有其功用。爲了顯示這種修習不需要依靠功力，而是任運自然地運轉，所以接著又說『無功用修』。因為離開了造作的功用，而是任運自然地運轉。雖然是無功用，任運而修，但或者殊勝或者低劣，兩種情況不定，所以又第四種說『熾盛修』。所謂『熾盛』，就是增勝的意思。雖然是熾盛地修習，但或者稍微有所得就產生喜悅滿足，認為只要修習這些就足夠了，其他的又有什麼用呢？所以最後說『無喜足修』。不僅僅是無相、無功用、熾盛地修習，什麼才是證得最上佛果應該勤奮修習的呢？『銷融一切粗重依止』，阿賴耶識（alaya-vijnana）被稱為粗重依止。損壞阿賴耶識的聚集，就叫做銷融。就像好的藥能夠消除各種病塊一樣。『離種種想得法苑樂』，遠離我、法、佛等相的妄想。苑，指的是可以在其中游玩的地方。法，指的是法界，法就是苑，所以叫做法苑。於此感到喜悅，叫做法苑樂。證得這個，就叫做得到法苑樂。就像王宮外面的美妙苑園，在其中游戲，享受殊勝的喜樂，法界也是如此。『能正確地了知周遍、無量、無分限的實相。大法光明』，指的是正確地通達十方無邊無量的實相。

【English Translation】 English version: It means that in every thought, one can dissolve all coarse and heavy afflictions, rely on the state of being free from various delusions, thereby obtaining the joy of playing in the Dharma garden, and being able to correctly know the pervasive, immeasurable, and unlimited reality. This great Dharma light accords with the nature of purity, without any discrimination, and without the manifestation of any form. Doing so is to make the Dharmakaya perfectly accomplished, and to be able to correctly gather the superior causes and conditions of later stages.

Explanation: 'In each ground' means that each ground is not just one, so it is said repeatedly. 'Samatha' (止) refers to the concentration that can counteract various distractions. 'Vipassana' (觀) refers to the wisdom that can counteract various inverted views. Cultivating these two methods in each ground is done by repeatedly practicing through the five aspects. The five aspects are gathering, summarizing, cultivating, etc. 'Gathering and summarizing cultivation' refers to gathering all the Dharma methods together, summarizing them into one whole, and practicing them in a concise manner. Other object-realm contemplations such as white bone contemplation are also gathered into one whole and practiced in a concise manner. In order to distinguish these, it is said 'formless cultivation'. In the true Dharma realm that is free from all forms, one abandons attachment to the differences of things and cultivates. Although it is formless cultivation, it still has its function. In order to show that this cultivation does not need to rely on effort, but rather operates naturally, it is then said 'effortless cultivation'. Because it is free from the effort of creation, but rather operates naturally. Although it is effortless and cultivated naturally, it is either superior or inferior, and the two situations are uncertain, so the fourth is said 'intense cultivation'. The so-called 'intense' is the meaning of increasing and excelling. Although one cultivates intensely, one may become joyful and satisfied with just a little gain, thinking that it is enough to cultivate these, and what is the use of others? So finally it is said 'non-contentment cultivation'. Not only is it formless, effortless, and intensely cultivated, but what should one diligently cultivate to attain the supreme Buddhahood? 'Dissolving all coarse and heavy reliance', the Alaya-vijnana (阿賴耶識) is called the coarse and heavy reliance. Damaging the gathering of the Alaya-vijnana is called dissolving. Just like a good medicine can eliminate various lumps of disease. 'Leaving all kinds of thoughts and obtaining the joy of the Dharma garden', leaving the delusions of self, Dharma, Buddha, etc. A garden refers to a place where one can play. Dharma refers to the Dharma realm, Dharma is the garden, so it is called the Dharma garden. Feeling joy in this is called the joy of the Dharma garden. Attaining this is called obtaining the joy of the Dharma garden. Just like the wonderful garden outside the royal palace, playing in it and enjoying the supreme joy, the Dharma realm is also like this. 'Being able to correctly know the pervasive, immeasurable, and unlimited reality. Great Dharma light' refers to correctly understanding the reality of the ten directions without limit or measure.

相。顯照行故名法光明。如善誦習文字光明。順清凈分無所分別無相現行者。當來佛果名清凈分。此能引彼故名為順。無所分別無相現行。如佛輪王鮮白蓋等。為令法身圓滿成辦。能正攝受後後勝因者。謂第十地說名圓滿。若在佛地說名成辦。感此之因最為殊勝說名勝因。前前諸因所招集故說名後後。如是五修隨其數量得五種果。

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。謂決定說修差別義為不爾耶。一一地中具修十種波羅蜜多。是故不應但決定說。此地修此波羅蜜多。由增勝言無此過失。此中但說增勝修義。不遮修余。如契經說。初地佈施波羅蜜多最為增勝。其餘一切波羅蜜多

【現代漢語翻譯】現代漢語譯本『相』(lakṣaṇa)：因為能明顯照亮修行之路，所以稱為『法光明』。如同善於誦讀文字能帶來光明一樣。『順清凈分無所分別無相現行者』：指未來佛果的狀態，稱為『清凈分』。這種修行能夠引導達到佛果，所以稱為『順』。『無所分別無相現行』：例如佛或轉輪王的純白傘蓋等，爲了使法身圓滿成就，能夠正確地攝取一個比一個殊勝的因緣。第十地稱為『圓滿』，佛地稱為『成辦』。感得這種圓滿和成就的因緣最為殊勝，稱為『勝因』。之前的各種因緣所招集的，稱為『後後』。像這樣，五種修行隨著數量的不同，得到五種不同的果報。

論曰：由於增勝的緣故，才說在十地中分別修習十種波羅蜜多（pāramitā，到彼岸）。在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波羅蜜多是：一、方便善巧波羅蜜多（upāya-kauśalya-pāramitā）：指用前六波羅蜜多所積累的善根，與一切有情眾生共同迴向，以求證無上正等菩提。二、愿波羅蜜多（praṇidhāna-pāramitā）：指發起種種微妙的大愿，引攝未來波羅蜜多殊勝的眾緣。三、力波羅蜜多（bala-pāramitā）：指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（jñāna-pāramitā）：指通過前六波羅蜜多，成立妙智，受用佛法之樂，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（prajñā-pāramitā）的無分別智和后得智所攝。而且在一切地中，並非不修習一切波羅蜜多。這樣的法門是波羅蜜多藏所攝。

釋曰：由於增勝的緣故才說在十地中分別修習十種波羅蜜多，這是說決定地說明修行的差別嗎？難道不是每一地都具足修習十種波羅蜜多嗎？所以不應該只決定地說，此地修此波羅蜜多。由於『增勝』這個詞，就沒有這個過失。這裡只是說增勝修行的意義，不遮止修習其他的波羅蜜多。如同契經所說，初地佈施波羅蜜多最為增勝，其餘一切波羅蜜多。

【English Translation】 English version 'Lakṣaṇa' (相, characteristic): It is called 'Dharma Light' because it clearly illuminates the path of practice. Just as being good at reciting texts brings light. 'Those who manifest without discrimination and without characteristics in accordance with the pure aspect': refers to the state of the future Buddha-fruit, called 'pure aspect'. This practice can guide to the attainment of the Buddha-fruit, so it is called 'in accordance'. 'Manifestation without discrimination and without characteristics': such as the pure white parasol of the Buddha or a Cakravartin (轉輪王, wheel-turning king), etc., in order to make the Dharmakāya (法身, Dharma body) perfectly accomplished, it can correctly gather increasingly superior causes and conditions. The tenth Bhūmi (地, stage) is called 'perfection', and the Buddha-Bhūmi is called 'accomplishment'. The causes and conditions that bring about this perfection and accomplishment are the most superior, called 'superior causes'. What is gathered by the previous causes and conditions is called 'subsequent'. In this way, the five practices, according to their quantity, obtain five different results.

Treatise says: Because of the increase in superiority, it is said that ten kinds of Pāramitās (波羅蜜多, perfections) are cultivated separately in the ten Bhūmis. The six kinds of Pāramitās cultivated in the first six Bhūmis have already been described earlier. The four kinds of Pāramitās cultivated in the last four Bhūmis are: 1. Upāya-kauśalya-pāramitā (方便善巧波羅蜜多, perfection of skillful means): refers to using the roots of goodness accumulated by the first six Pāramitās, together with all sentient beings, to dedicate to seeking unsurpassed complete and perfect Bodhi (菩提, enlightenment). 2. Praṇidhāna-pāramitā (愿波羅蜜多, perfection of vows): refers to making various subtle and great vows to attract and gather the superior causes and conditions for future Pāramitās. 3. Bala-pāramitā (力波羅蜜多, perfection of strength): refers to making the first six kinds of Pāramitās manifest uninterruptedly by contemplating and cultivating the two kinds of strength. 4. Jñāna-pāramitā (智波羅蜜多, perfection of wisdom): refers to establishing wonderful wisdom through the first six Pāramitās, enjoying the bliss of the Dharma, and maturing sentient beings. Moreover, these four kinds of Pāramitās should be known to be included in the non-discriminating wisdom and subsequent wisdom of Prajñā-pāramitā (般若波羅蜜多, perfection of wisdom). Moreover, in all Bhūmis, it is not that all Pāramitās are not cultivated. Such a Dharma gate is included in the treasury of Pāramitās.

Commentary says: Because of the increase in superiority, it is said that ten kinds of Pāramitās are cultivated separately in the ten Bhūmis. Is this to say that the differences in practice are definitely explained? Is it not that each Bhūmi fully cultivates ten kinds of Pāramitās? Therefore, it should not be definitively said that this Bhūmi cultivates this Pāramitā. Because of the word 'increase in superiority', there is no such fault. Here, only the meaning of increasing the superiority of practice is discussed, and the cultivation of other Pāramitās is not prohibited. As the Sutra says, Dāna-pāramitā (佈施波羅蜜多, perfection of giving) is the most superior in the first Bhūmi, and all other Pāramitās.

非不修習。隨力隨分乃至廣說。於前六地所修六種波羅蜜多如先已說者。謂極喜等前六地中。修佈施等六到彼岸。后四地中所修四者。謂遠行等后四地中。修方便等四到彼岸。方便善巧者。謂不捨生死而求涅槃。是則說名方便善巧。若以前六波羅蜜多所集善根。共諸有情為欲饒益諸有情故。不捨有情。當知即是不捨生死。若以此善回求無上正等菩提。為證無上佛菩提故。當知即是希求涅槃。謂發種種微妙大愿引攝當來波羅蜜多殊勝眾緣者。求未來世到彼岸緣。亦為饒益諸有情故。及為速證佛果涅槃。作是愿言。若是處有到彼岸緣。愿我未來當生於彼如是等愿無量無邊故言種種。謂由思擇修習二力者。於此力中且說二種。其餘諸力亦攝在中。謂由前六波羅蜜多成立妙智受用法樂成熟有情者。由施等六成立此智。復由此智成立六種。謂數相等種種品類是則名為受用法樂。由此妙智慧正了知此施此戒此忍進等。如所聞法饒益一切有情之類。是則名為饒益有情。又此四種波羅蜜多乃至后得智攝者。謂此所說方便等四是無分別后得智攝。若立十種波羅蜜多。第六般若唯是根本無分別智。若立六種波羅蜜多第六般若無分別智及后得智二智所攝。后得智中四到彼岸亦在第六般若攝故。如是法門是波羅蜜多藏所攝者。一切大乘教法皆名

【現代漢語翻譯】現代漢語譯本並非不修習，而是隨自己的能力和條件，乃至更廣泛地修習。前面六地所修的六種波羅蜜多（paramita，到彼岸），如先前已經說過的，指的是在極喜地（pramudita，歡喜地）等前六地中，修佈施（dana，施捨）等六種到彼岸。后四地中所修的四種，指的是在遠行地（duramgama，遠行地）等后四地中，修方便（upaya，善巧方便）等四種到彼岸。所謂方便善巧，指的是不捨棄生死輪迴而追求涅槃（nirvana，寂滅）。這就被稱為方便善巧。如果以前面六波羅蜜多所積累的善根，與一切有情（sattva，眾生）共同分享，爲了饒益一切有情而不捨棄有情，應當知道這就是不捨棄生死。如果以此善根迴向求取無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺），爲了證得無上佛菩提（Buddha-bodhi，佛的覺悟），應當知道這就是希求涅槃。也就是發起種種微妙的大愿，引導和攝取未來波羅蜜多的殊勝因緣。爲了求取未來世到達彼岸的因緣，也爲了饒益一切有情，以及爲了快速證得佛果涅槃，發這樣的愿：『如果某處有到達彼岸的因緣，愿我未來能夠出生在那裡。』像這樣的愿無量無邊，所以說是種種。通過思擇和修習兩種力量，在此力量中先說兩種，其餘的力量也包含在其中。通過前面六波羅蜜多成立妙智，受用佛法之樂，成熟有情。通過佈施等六種成立此智慧，又由此智慧成立六種，即數量相等種種品類，這就被稱為受用法樂。由此妙智慧夠正確了知此佈施、此持戒、此忍辱、此精進等，如所聽聞的佛法饒益一切有情之類，這就被稱為饒益有情。而且這四種波羅蜜多乃至后得智（prsthalabdha-jnana，后得智）所攝，指的是這裡所說的方便等四種是無分別后得智所攝。如果建立十種波羅蜜多，第六般若（prajna，智慧）唯是根本無分別智（nirvikalpa-jnana，無分別智）。如果建立六種波羅蜜多，第六般若為無分別智及后得智二智所攝。后得智中的四種到彼岸也包含在第六般若中。這樣的法門是波羅蜜多藏所攝，一切大乘教法都稱為波羅蜜多藏。

【English Translation】 English version It is not that one does not cultivate, but one cultivates according to one's ability and capacity, even extensively. The six paramitas (perfections) cultivated in the first six bhumis (grounds), as previously mentioned, refer to the cultivation of dana (generosity) and the other five perfections in the Pramudita (Joyful Ground) and the other first six bhumis. The four cultivated in the latter four bhumis refer to the cultivation of upaya (skillful means) and the other three perfections in the Duramgama (Far-Going Ground) and the other latter four bhumis. Skillful means refer to not abandoning samsara (cycle of rebirth) while seeking nirvana (liberation). This is called skillful means. If the roots of virtue accumulated through the first six paramitas are shared with all sattvas (sentient beings), for the sake of benefiting all sentient beings without abandoning them, know that this is not abandoning samsara. If these roots of virtue are dedicated to seeking anuttara-samyak-sambodhi (unexcelled complete enlightenment), in order to attain Buddha-bodhi (Buddha's enlightenment), know that this is seeking nirvana. That is, generating various subtle and great vows, guiding and gathering the excellent conditions for future paramitas. In order to seek the conditions for reaching the other shore in future lives, and also to benefit all sentient beings, and to quickly attain Buddhahood and nirvana, one makes vows such as: 'If there are conditions for reaching the other shore in a certain place, may I be born there in the future.' Such vows are immeasurable and boundless, hence the term 'various.' Through the power of both reflection and cultivation, among these powers, let us first discuss two, with the remaining powers also included within them. Through the first six paramitas, one establishes sublime wisdom, enjoys the bliss of the Dharma, and matures sentient beings. Through dana (generosity) and the other five, one establishes this wisdom, and through this wisdom, one establishes six, namely, various categories of equal quantity, which is called enjoying the bliss of the Dharma. Through this sublime wisdom, one can correctly understand this generosity, this morality, this patience, this diligence, etc., and benefit all sentient beings with the Dharma as heard, which is called benefiting sentient beings. Furthermore, these four paramitas, up to and including prsthalabdha-jnana (subsequent wisdom), refer to the fact that the upaya (skillful means) and the other three mentioned here are included within non-conceptual subsequent wisdom. If ten paramitas are established, the sixth, prajna (wisdom), is solely the fundamental non-conceptual wisdom (nirvikalpa-jnana). If six paramitas are established, the sixth, prajna, is included within both non-conceptual wisdom and subsequent wisdom. The four perfections within subsequent wisdom are also included within the sixth, prajna. Such teachings are included within the Paramita Pitaka (collection of perfections), and all Mahayana teachings are called the Paramita Pitaka.

波羅蜜多藏。如是十地法門是彼藏所攝。由一一地皆是一切到彼岸藏之所攝故。以此證知一切地中具修一切波羅蜜多。

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。應知唯一補特伽羅位差別故。建立五種。謂后所說勝解行等。勝解行者。未證真如但依勝解勤修諸行。此經第一無數大劫修行圓滿。清凈增上意樂行者。謂得清凈增上意樂。勤修諸行。此在六地名有相行。在第七地名無相行。如是二種補特伽羅。經于第二無數大劫修行圓滿。已上乃至第十地中即此轉名無功用行。經于第三無數大劫修行圓滿。第八地中無功用行猶未成滿。第九第十地中此行方得成滿。此唯是一補特伽羅異位相應差別成五。如預流等從無始來生死流轉。齊何當言三無數劫最初修行。為答此問故說伽他清凈增上力者。謂善根力名清凈力。此即說有善根力者。若大願力名增上力。此

【現代漢語翻譯】現代漢語譯本：波羅蜜多藏（Pāramitā-saṃgraha，到彼岸的集合）。如是十地法門是彼藏所攝。由一一地皆是一切到彼岸藏之所攝故。以此證知一切地中具修一切波羅蜜多（Pāramitā，到彼岸）。

論曰。複次凡經幾時修行諸地可得圓滿。有五補特伽羅（Pudgala，人）。經三無數大劫。謂勝解行補特伽羅（Adhimukti-caryā-pudgala，勝解行之人）經初無數大劫修行圓滿。清凈增上意樂行補特伽羅（Śuddhādhyāśaya-caryā-pudgala，清凈增上意樂行之人）及有相行無相行補特伽羅（Salakṣaṇa-caryā-pudgala和Nirlakṣaṇa-caryā-pudgala，有相行之人和無相行之人）。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（Anabhisaṃskāra-caryā-pudgala，無功用行之人）。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（Pudgala，人）經三無數大劫者。應知唯一補特伽羅（Pudgala，人）位差別故。建立五種。謂后所說勝解行等。勝解行者。未證真如但依勝解勤修諸行。此經第一無數大劫修行圓滿。清凈增上意樂行者。謂得清凈增上意樂。勤修諸行。此在六地名有相行。在第七地名無相行。如是二種補特伽羅（Pudgala，人）。經于第二無數大劫修行圓滿。已上乃至第十地中即此轉名無功用行。經于第三無數大劫修行圓滿。第八地中無功用行猶未成滿。第九第十地中此行方得成滿。此唯是一補特伽羅（Pudgala，人）異位相應差別成五。如預流等從無始來生死流轉。齊何當言三無數劫最初修行。為答此問故說伽他清凈增上力者。謂善根力名清凈力。此即說有善根力者。若大願力名增上力。此

【English Translation】 English version: The Pāramitā-saṃgraha (collection of perfections). The Dharma gate of the ten Bhūmis (stages) is included in that collection. Because each and every Bhūmi is included in the collection of all perfections. From this, it is known that in all the Bhūmis, all the Pāramitās (perfections) are cultivated.

The treatise says: Furthermore, how long does it take to cultivate the Bhūmis to perfection? There are five Pudgalas (persons). It takes three asaṃkhyeya-kalpas (innumerable great eons). That is, the Adhimukti-caryā-pudgala (person of aspirational conduct) perfects cultivation after the first asaṃkhyeya-kalpa. The Śuddhādhyāśaya-caryā-pudgala (person of conduct with pure heightened intention) and the Salakṣaṇa-caryā-pudgala and Nirlakṣaṇa-caryā-pudgala (persons of conduct with and without characteristics) perfect cultivation in the first six Bhūmis and the seventh Bhūmi after the second asaṃkhyeya-kalpa. This very Anabhisaṃskāra-caryā-pudgala (person of effortless conduct) from then on up to the tenth Bhūmi, perfects cultivation after the third asaṃkhyeya-kalpa. There is a verse in this:

Pure heightened power, firm mind advances, Called the Bodhisattva's initial cultivation, three great asaṃkhyeya-kalpas.

The commentary says: That there are five Pudgalas (persons) who go through three asaṃkhyeya-kalpas, it should be known that five types are established because of the difference in the position of a single Pudgala (person). That is, the aspirational conduct and so on mentioned later. The person of aspirational conduct is one who has not realized Suchness but diligently cultivates all practices based on aspiration. This takes the first asaṃkhyeya-kalpa to perfect cultivation. The person of conduct with pure heightened intention is one who has attained pure heightened intention and diligently cultivates all practices. This is called conduct with characteristics in the six Bhūmis and conduct without characteristics in the seventh Bhūmi. These two types of Pudgalas (persons) perfect cultivation after the second asaṃkhyeya-kalpa. From then on up to the tenth Bhūmi, this is then called effortless conduct. It takes the third asaṃkhyeya-kalpa to perfect cultivation. In the eighth Bhūmi, effortless conduct is still not perfected. In the ninth and tenth Bhūmis, this conduct is then perfected. This is only one Pudgala (person) whose different positions correspond to five. Like the stream-enterer and so on, from beginningless time, the cycle of birth and death flows. When should it be said that the initial cultivation of the three asaṃkhyeya-kalpas begins? To answer this question, the verse 'Pure heightened power' is spoken. That is, the power of good roots is called pure power. This is to say that one has the power of good roots. If the power of great vows is called heightened power. This

意說有大願力者。有善根力故能降伏所治。有大願力故常值善知識。堅固心升進者。雖遇惡友方便破壞。終不棄捨大菩提心。現世當來所修善法運運增長終無退減。如是若時具善根力及大願力。大菩提心堅固不退。所修善法念念增進不生喜足。順舊而已齊是名為最初修行三無數劫。

攝大乘論釋增上戒學分第七

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。依增上戒而學故名增上戒學。如菩薩地正受菩薩律儀中說者。謂如彼尸羅波羅蜜多品中廣說。複次應知略由四種殊勝故。此殊勝等如后廣釋。

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。謂諸菩薩具三種戒。即律儀戒攝善法戒饒益有情戒。聲聞乘等唯有一種律儀尸羅。是故菩薩望彼殊勝。律儀戒者。謂正受遠離一切品類。惡不善法。攝善法戒者。謂正修集力無畏等一切佛法。饒益有情戒者。謂不顧自樂。隨所堪

【現代漢語翻譯】現代漢語譯本：意思是說具有廣大的願力的人。因為有良好的善根力量，所以能夠降伏所要調伏的對象。因為有廣大的願力，所以常常遇到良師益友（善知識，指能引導人們走向正道的老師和朋友）。對於那些內心堅定並不斷進步的人來說，即使遇到惡友用各種方法破壞，最終也不會放棄偉大的菩提心（大菩提心，指追求覺悟的願望）。今生來世所修的善法會不斷增長，永遠不會退減。像這樣，如果具備良好的善根力量和廣大的願力，偉大的菩提心就會堅定不退，所修的善法念念增進，不會產生滿足感。順應舊有的修行方式，達到這種程度，就叫做最初修行三個無數劫（三無數劫，佛教術語，指非常漫長的時間）。

《攝大乘論釋》增上戒學分第七

論：像這樣已經說了因果修行的差別。這裡增上戒的殊勝之處如何才能顯現出來呢？就像《菩薩地》中正受菩薩律儀中所說的那樣。此外，應當知道，略由四種殊勝之處，所以這種戒律是殊勝的。一是由於差別的殊勝，二是由共同和不共同的學處的殊勝，三是由廣大的殊勝，四是由甚深的殊勝。

釋：依靠增上戒而學習，所以叫做增上戒學。就像《菩薩地》中正受菩薩律儀中所說的那樣，是指像那部《尸羅波羅蜜多品》（尸羅波羅蜜多品，指《瑜伽師地論》中關於戒律的章節）中廣泛敘述的那樣。此外，應當知道，略由四種殊勝之處，所以這種戒律是殊勝的，等等，就像後面廣泛解釋的那樣。

論：差別的殊勝之處在於，菩薩戒有三種品類差別。一是律儀戒（律儀戒，指防止身口意造惡的戒律），二是攝善法戒（攝善法戒，指修習一切善法的戒律），三是饒益有情戒（饒益有情戒，指利益一切眾生的戒律）。其中，律儀戒應當知道，是因為兩種戒的建立的意義。攝善法戒應當知道，是因為修集一切佛法的建立的意義。饒益有情戒，應當知道，是因為成熟一切有情的建立的意義。

釋：差別的殊勝之處在於，諸位菩薩具有三種戒律，即律儀戒、攝善法戒、饒益有情戒。聲聞乘（聲聞乘，佛教術語，指以聽聞佛法而修行的乘）等只有一種律儀尸羅（律儀尸羅，指防止身口意造惡的戒律）。因此，菩薩相對於他們來說是殊勝的。律儀戒是指，真正受持並遠離一切品類的惡和不善之法。攝善法戒是指，真正修集十力（十力，指佛的十種力量）、四無畏（四無畏，指菩薩的四種無所畏懼的品質）等一切佛法。饒益有情戒是指，不顧自己的快樂，隨其所能

【English Translation】 English version: It means those who have great vows. Because of the power of good roots, they can subdue what needs to be subdued. Because of great vows, they often encounter good teachers and friends (善知識, shan zhi shi, virtuous advisors). Those with firm minds and continuous progress, even if they encounter evil friends who try to destroy them, will never abandon the great Bodhicitta (大菩提心, da pu ti xin, great aspiration for enlightenment). The good deeds cultivated in this life and future lives will increase continuously without diminishing. Thus, if one possesses the power of good roots and great vows, the great Bodhicitta will be firm and unretreating, and the good deeds cultivated will increase moment by moment without generating contentment. Following the old ways of practice and reaching this level is called the initial practice of three countless kalpas (三無數劫, san wu shu jie, three asamkhya kalpas, an extremely long period of time).

《Commentary on the Compendium of the Great Vehicle》, Section 7 on the Superior Discipline

Treatise: Having thus explained the differences in cause, effect, and practice, how can the superiority of the superior discipline be seen here? As stated in the 'Bodhisattva Grounds' concerning the proper acceptance of the Bodhisattva precepts. Furthermore, it should be known that this superiority is due to four kinds of excellence: first, the excellence of difference; second, the excellence of shared and unshared precepts; third, the excellence of vastness; and fourth, the excellence of profundity.

Commentary: Studying based on the superior discipline is called the study of the superior discipline. As stated in the 'Bodhisattva Grounds' concerning the proper acceptance of the Bodhisattva precepts, it refers to the extensive explanation in the 'Śīla-pāramitā Chapter' (尸羅波羅蜜多品, shi luo bo luo mi duo pin, chapter on the perfection of morality). Furthermore, it should be known that this superiority is due to four kinds of excellence, etc., as explained extensively later.

Treatise: The excellence of difference lies in the fact that the Bodhisattva precepts have three categories: first, the precepts of discipline (律儀戒, lü yi jie, precepts of moral discipline); second, the precepts of gathering good dharmas (攝善法戒, she shan fa jie, precepts of accumulating good qualities); and third, the precepts of benefiting sentient beings (饒益有情戒, rao yi you qing jie, precepts of benefiting sentient beings). Among these, the precepts of discipline should be understood as being established for the meaning of establishing two precepts. The precepts of gathering good dharmas should be understood as being established for the meaning of cultivating all Buddha-dharmas. The precepts of benefiting sentient beings should be understood as being established for the meaning of maturing all sentient beings.

Commentary: The excellence of difference lies in the fact that Bodhisattvas possess three kinds of precepts: namely, the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. The Śrāvaka Vehicle (聲聞乘, sheng wen cheng, Hearer Vehicle) and others only have one kind of disciplinary Śīla (律儀尸羅, lü yi shi luo, disciplinary morality). Therefore, Bodhisattvas are superior to them. The precepts of discipline refer to truly upholding and staying away from all kinds of evil and unwholesome dharmas. The precepts of gathering good dharmas refer to truly cultivating all Buddha-dharmas such as the ten powers (十力, shi li, ten powers of a Buddha) and the four fearlessnesses (四無畏, si wu wei, four kinds of fearlessness). The precepts of benefiting sentient beings refer to not caring about one's own happiness and, according to one's ability,

能令入三乘。捨生死苦證涅槃樂。律儀戒應知二戒建立義故者。是二戒因故。謂若防守身語意者。便能無倒修集一切清凈佛法。亦能成熟一切有情令入三乘。余則不爾。

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。殺盜淫等貪等所生名為性罪。斷生草等非貪等生說名遮罪。菩薩于中觀有利益而無罪者一切應修。聲聞不爾。又諸菩薩心亦有犯非諸聲聞。謂唯內起欲恚害等諸惡尋思。不為發起身語二業。一切饒益有情無罪身語意業者。謂能利益安樂有情。不發自他貪等煩惱。如是一切菩薩應修。

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。謂諸菩薩所學尸羅。種種品類無量差別。所以廣大。攝受無量福德廣大者。謂此尸羅能攝無量福德資糧。所以廣大。攝受一切有情利

【現代漢語翻譯】現代漢語譯本：能使眾生進入聲聞乘、緣覺乘和菩薩乘這三乘，舍離生死之苦，證得涅槃之樂。律儀戒應該理解為建立二戒的意義，因為這是二戒的根本原因。也就是說，如果能夠防護身、語、意三業，就能毫無顛倒地修集一切清凈的佛法，也能成熟一切有情，使他們進入三乘。否則就不能做到。

論曰：共同和不共同的學處殊勝之處在於，一切菩薩因為不會實際做出自性罪（殺盜淫等）的事情，所以與聲聞乘相同。但是，對於相似的遮罪（如踐踏草地），菩薩可能會犯，所以與聲聞乘不同。對於這些學處，有些是聲聞乘會犯而菩薩不會犯的，有些是菩薩會犯而聲聞乘不會犯的。菩薩具有身、語、心三戒，而聲聞乘只有身、語二戒。因此，菩薩的心意也可能犯戒，而聲聞乘則不會。總而言之，一切饒益有情、沒有罪過的身、語、意業，菩薩都應該去做，都應該修學。應該這樣理解共同和不共同的殊勝之處。

釋曰：殺、盜、淫等由貪等煩惱所產生的罪業稱為自性罪，斷生草等不是由貪等煩惱所產生的稱為遮罪。菩薩在觀察后，認為有利益而沒有罪過的，一切都應該修習，聲聞乘則不這樣。另外，菩薩的心意也可能犯戒，而聲聞乘則不會。這是指僅僅內心生起欲、嗔、害等各種惡念，但沒有引發身、語二業。一切饒益有情、沒有罪過的身、語、意業，是指能夠利益安樂有情，不引發自己和他人貪等煩惱的行為。像這樣的行為，菩薩都應該修習。

論曰：廣大殊勝之處在於，由於四種廣大。第一，由於種種無量的學處廣大。第二，由於攝受無量的福德廣大。第三，由於攝受一切有情利益安樂的意樂廣大。第四，由於建立無上正等菩提廣大。

釋曰：種種無量的學處廣大，是指菩薩所學的戒律，有種種品類，無量差別，所以廣大。攝受無量的福德廣大，是指這種戒律能夠攝受無量的福德資糧，所以廣大。攝受一切有情利益安樂

【English Translation】 English version: It can enable beings to enter the Three Vehicles (Triyana): Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Bodhisattva Vehicle), to abandon the suffering of birth and death, and to attain the bliss of Nirvana (liberation). The code of discipline (Śīla) should be understood as establishing the meaning of the two codes, because it is the fundamental cause of the two codes. That is to say, if one can guard one's body, speech, and mind, then one can cultivate all pure Buddha-dharmas (teachings) without inversion, and can also mature all sentient beings, enabling them to enter the Three Vehicles. Otherwise, it cannot be done.

Treatise: The superiority of the common and uncommon precepts lies in the fact that all Bodhisattvas do not actually commit inherently evil deeds (such as killing, stealing, and sexual misconduct), so they are the same as the Sravakas (Hearers). However, for similar prohibitive offenses (such as trampling on grass), Bodhisattvas may commit them, so they are different from the Sravakas. Regarding these precepts, some are committed by Sravakas but not by Bodhisattvas, and some are committed by Bodhisattvas but not by Sravakas. Bodhisattvas have three precepts of body, speech, and mind, while Sravakas only have two precepts of body and speech. Therefore, the mind of a Bodhisattva may also violate the precepts, but not the Sravakas. In short, all bodily, verbal, and mental actions that benefit sentient beings and are without fault should be performed and cultivated by Bodhisattvas. This is how the superiority of the common and uncommon should be understood.

Explanation: Sins such as killing, stealing, and sexual misconduct, which arise from greed and other afflictions, are called inherently evil deeds. Cutting off living grass and the like, which do not arise from greed and other afflictions, are called prohibitive offenses. Bodhisattvas, after observing, should cultivate everything that is beneficial and without fault, but Sravakas do not do so. In addition, the mind of a Bodhisattva may also violate the precepts, but not the Sravakas. This refers to merely generating evil thoughts such as desire, anger, and harm internally, without initiating actions of body and speech. All bodily, verbal, and mental actions that benefit sentient beings and are without fault refer to actions that can benefit and bring happiness to sentient beings without causing greed and other afflictions for oneself and others. Bodhisattvas should cultivate all such actions.

Treatise: The greatness and superiority lie in the four kinds of greatness. First, due to the greatness of various immeasurable precepts. Second, due to the greatness of embracing immeasurable merits. Third, due to the greatness of embracing the intention to benefit and bring happiness to all sentient beings. Fourth, due to the greatness of establishing unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi).

Explanation: The greatness of various immeasurable precepts refers to the precepts learned by Bodhisattvas, which have various categories and immeasurable differences, hence their greatness. The greatness of embracing immeasurable merits refers to the fact that these precepts can embrace immeasurable resources of merit, hence their greatness. Embracing the benefit and happiness of all sentient beings

益安樂意樂廣大者。謂此尸羅攝諸有情。此世他世世出世間舍惡攝善。若因若果饒益意樂。所以廣大。建立無上正等菩提廣大者。謂此尸羅建大菩提。所以廣大。諸聲聞等無如是事。是故殊勝。

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。由是品類方便善巧者。謂諸菩薩悲願相應。后得妙智。行殺生等十種作業而無有罪等者。謂愛樂善法。憎惡不善。見諸邪性說名后三。依止此故行殺等七而無有罪。生無量福速證菩提。或行前七不起后三。大數言十。或已伏除。為試彼力故心暫起。不能招苦故無有罪。能助道故生無量福。現行變化身語兩業者。謂依化身發起兩業。或依實身由化心發身語二業。意業無形不可變化。或雖現有貪瞋等事。于化有情無大義利。是故不說。安立有情毗奈耶中者。謂作國王制諸法律。示行逼惱令住其中。或一切善能滅眾惡。或大涅槃滅除生死名毗奈耶。又現種種諸本生事者。謂諸菩

【現代漢語翻譯】現代漢語譯本益安樂意樂廣大者，指的是這種戒律（尸羅，Śīla）能夠利益所有的眾生。無論是現世、來世，還是出世間，都能通過捨棄惡行、攝取善行，以及作為因或果的饒益意樂，而顯得廣大。因此說它廣大。建立無上正等菩提廣大者，指的是這種戒律能夠建立偉大的菩提（Bodhi），因此說它廣大。諸如聲聞（Śrāvaka）等修行者無法做到這一點，所以這種戒律非常殊勝。論曰：甚深殊勝者，指的是諸位菩薩通過這種品類的方便善巧，即使做出殺生等十種行為，也不會有罪過，反而會產生無量的福報，迅速證得無上正等菩提。此外，諸位菩薩所顯現的變化身和語業，也應當被理解為甚深的戒律。由於這種因緣，菩薩或者化現為國王，示現種種惱害眾生的行為，以此來安立眾生於毗奈耶（Vinaya，戒律）之中。或者示現種種本生故事，示現逼惱其他眾生的行為，但實際上是爲了攝受其他眾生，先讓他們的內心深處產生清凈的信心，然後逐漸使他們成熟。這被稱為菩薩所學習的甚深殊勝的戒律。釋曰：由是品類方便善巧者，指的是諸位菩薩與悲願相應，並具有後得妙智。行殺生等十種作業而無有罪等者，指的是菩薩喜愛善法，憎惡不善。所謂的『后三』指的是邪見、邪思惟、邪語。依靠這些，即使做出殺生等七種行為也不會有罪過，反而會產生無量的福報，迅速證得菩提。或者，菩薩行前七種行為，但不生起后三種邪見等。之所以說『十』，只是一個大概的數字。或者，菩薩已經降伏併除滅了這些煩惱，爲了測試自己的力量，心中暫時生起這些念頭，但並不能招致痛苦，所以沒有罪過，反而能夠幫助修行，因此產生無量的福報。現行變化身語兩業者，指的是依靠化身來發起身語二業。或者，依靠真實的身軀，但由變化的心來發起身語二業。意業沒有形狀，無法變化。或者，即使菩薩顯現出貪嗔等情緒，對於被化現的眾生來說也沒有太大的意義，所以這裡沒有提及。安立有情毗奈耶中者，指的是菩薩作為國王制定各種法律，示現逼惱的行為，使眾生安住其中。或者，一切善行能夠滅除各種惡行，或者，偉大的涅槃（Nirvana）能夠滅除生死輪迴，這被稱為毗奈耶。又現種種諸本生事者，指的是諸位菩薩

【English Translation】 English version 『Benefiting, peaceful, joyful, and vast intention』 refers to this Śīla (戒律, moral discipline) encompassing all sentient beings. Whether in this life, the next life, or transcending the world, it abandons evil and embraces good, with intentions that benefit as both cause and effect. Therefore, it is vast. 『Establishing unsurpassed, perfectly complete Bodhi (菩提, enlightenment) is vast』 refers to this Śīla establishing great Bodhi, hence it is vast. Śrāvakas (聲聞, Hearers) and others cannot achieve this, making this Śīla exceptionally superior. Treatise: 『Profoundly superior』 refers to Bodhisattvas who, through skillful means of this kind, perform actions such as killing without incurring sin, generating immeasurable merit, and swiftly attaining unsurpassed, perfectly complete Bodhi. Furthermore, the manifested transformation bodies and speech acts of Bodhisattvas should also be understood as profoundly deep Śīla. Due to this cause, Bodhisattvas may manifest as kings, demonstrating various acts of tormenting sentient beings, thereby establishing sentient beings within the Vinaya (毗奈耶, monastic discipline). Or they may manifest various Jātaka (本生, birth stories) events, demonstrating the tormenting of other sentient beings, while in reality, they are embracing those sentient beings, first instilling pure faith in their hearts, and then gradually maturing them. This is called the profoundly superior Śīla learned by Bodhisattvas. Explanation: 『Through skillful means of this kind』 refers to Bodhisattvas who are in accordance with compassion and vows, and possess wisdom attained after enlightenment. 『Performing actions such as killing without incurring sin』 refers to Bodhisattvas who love good and hate evil. The 『latter three』 refer to wrong views, wrong thinking and wrong speech. Relying on these, even performing the seven actions such as killing will not incur sin, but will generate immeasurable merit and swiftly attain Bodhi. Alternatively, Bodhisattvas may perform the first seven actions without arising the latter three. The number 『ten』 is just an approximate number. Or, Bodhisattvas have already subdued and eliminated these afflictions, and temporarily arise these thoughts in order to test their strength, but they cannot cause suffering, so there is no sin, but they can help practice, so they generate immeasurable merit. 『Manifesting transformation bodies and speech acts』 refers to initiating body and speech acts relying on transformation bodies. Or, relying on the real body, but initiating body and speech acts by the transformed mind. Mental actions have no form and cannot be transformed. Or, even if Bodhisattvas manifest emotions such as greed and anger, it is not of great benefit to the transformed sentient beings, so it is not mentioned here. 『Establishing sentient beings within the Vinaya』 refers to Bodhisattvas as kings enacting various laws, demonstrating acts of tormenting, causing sentient beings to abide within them. Or, all good deeds can eliminate all evil deeds, or, great Nirvana (涅槃, liberation) can eliminate the cycle of birth and death, this is called Vinaya. 『Manifesting various Jātaka events』 refers to Bodhisattvas

薩諸本生事化心所現。或久成佛復示現行諸本生事。饒益有情令菩薩學。故后說言是名菩薩所學尸羅。

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。今於此中略說四種殊勝之相。于毗奈耶瞿沙經中廣說。復有無量殊勝。此經即是菩薩藏攝。故名方廣。

攝大乘論釋卷第七大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第八

無性菩薩造

三藏法師玄奘奉　詔譯

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。如增上戒與聲聞異。其增上心亦應有異。故為此問。六種差別略答此問。如后別釋。

論曰。所緣差別者。謂大乘法為所緣故。

釋曰大乘法者。菩薩藏中所有甚深廣大教等。聲聞等定非所能緣。是故殊勝。

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。菩薩所得諸三摩地差別無量。此中略說為上首者。等餘一切聲聞

【現代漢語翻譯】現代漢語譯本：薩諸本生事（Sarva Jataka，一切本生故事）是化心（transformed mind）所顯現的。或者（菩薩）早已成佛，又示現種種本生事蹟，饒益有情眾生，令菩薩學習。所以後面說，這叫做菩薩所學的尸羅（Śīla，戒律）。

論曰：由此簡略地說四種殊勝之處，應當知道菩薩的尸羅律儀最為殊勝。像這樣的差別，菩薩的學處應當知道還有無量差別，如《毗奈耶瞿沙》（Vinaya-ghoṣa）和方廣契經（Vaipulya-sutra）中所說。

釋曰：現在在這裡簡略地說四種殊勝之相。在《毗奈耶瞿沙經》中廣說，還有無量殊勝之處。此經即是菩薩藏所攝，所以名為方廣。

《攝大乘論釋》卷第七大正藏第 31 冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第八

無性菩薩造

三藏法師玄奘奉詔譯

增上心學分第八

論曰：如是已說增上戒的殊勝之處，增上心的殊勝之處如何可見？簡略地說，由六種差別應當知道。一是由所緣的差別，二是由種種的差別，三是由對治的差別，四是由堪能的差別，五是由引發的差別，六是由作業的差別。

釋曰：如增上戒與聲聞不同，其增上心也應有不同，所以為此提問。用六種差別簡略地回答這個問題，如後面分別解釋。

論曰：所緣的差別，是指以大乘法為所緣的緣故。

釋曰：大乘法，是指菩薩藏中所有甚深廣大的教法等。聲聞等人的禪定不能緣此，所以殊勝。

論曰：種種差別，是指大乘的光明集福定、王賢守定、健行定等三摩地（Samādhi，禪定），種種無量。

釋曰：菩薩所得到的各種三摩地差別無量。這裡簡略地說作為上首的這些，等同於聲聞

【English Translation】 English version: The Sarva Jataka (Sarva Jataka, all the Jataka stories) are manifestations of the transformed mind. Or (the Bodhisattva) may have already become a Buddha, and yet demonstrates various Jataka stories to benefit sentient beings and to allow Bodhisattvas to learn. Therefore, it is said later that this is called the Śīla (Śīla, discipline) that Bodhisattvas learn.

Treatise says: From this brief explanation of four kinds of superiorities, it should be known that the Śīla discipline of Bodhisattvas is the most superior. Such differences, the learning places of Bodhisattvas, should be known to have countless differences, as mentioned in the Vinaya-ghoṣa (Vinaya-ghoṣa) and Vaipulya-sutra (Vaipulya-sutra).

Explanation says: Now, here, we briefly explain the four aspects of superiority. In the Vinaya-ghoṣa Sutra, it is extensively explained, and there are countless superiorities. This sutra is included in the Bodhisattva-piṭaka, hence it is called Vaipulya.

Treatise on the Summary of the Great Vehicle, Volume 7 Taisho Tripitaka, Volume 31, No. 1598, Treatise on the Summary of the Great Vehicle

Treatise on the Summary of the Great Vehicle, Volume 8

Composed by Bodhisattva Asaṅga

Translated by Tripiṭaka Master Xuanzang under Imperial Decree

Section 8: Learning of Higher Mind

Treatise says: Thus, the superiority of higher discipline has been explained. How can the superiority of higher mind be seen? Briefly, it should be known through six kinds of differences. First, due to the difference in the object of focus. Second, due to various differences. Third, due to the difference in antidotes. Fourth, due to the difference in capability. Fifth, due to the difference in initiation. Sixth, due to the difference in action.

Explanation says: Just as higher discipline is different from that of the Śrāvakas, the higher mind should also be different. Therefore, this question is asked. These six kinds of differences briefly answer this question, as explained separately later.

Treatise says: The difference in the object of focus refers to focusing on the Mahāyāna Dharma.

Explanation says: The Mahāyāna Dharma refers to all the profound and vast teachings in the Bodhisattva-piṭaka. The Samādhi (Samādhi, concentration) of the Śrāvakas and others cannot focus on this, therefore it is superior.

Treatise says: The various differences refer to the Samādhi (Samādhi, concentration) of the Mahāyāna, such as the Light Accumulation of Blessings Samādhi, the King's Virtuous Protection Samādhi, and the Vigorous Practice Samādhi, which are various and countless.

Explanation says: The various Samādhi obtained by Bodhisattvas are countless. Here, we briefly mention those that are foremost, equivalent to those of the Śrāvakas.

乘等尚不聞名。何況能得。

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。

釋曰無分別智所緣真如。是一切法共相所顯。故說此智名總相緣。定能發此能對治智。亦名對治。聖道微妙。故如細楔。所治種子其性粗重故。如粗楔。

論曰。堪能差別者。謂住靜慮樂。隨其所欲而受生故。

釋曰。由此靜慮其性調順有所堪能。隨欲饒益諸有情處。不退靜慮而往受生。聲聞乘中無如是事。所以殊勝。

論曰。引發差別者。謂能引發一切世界無礙神通故。

釋曰。由此定力。引發種種一切世界無礙神通。

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。由此定力引發種種神通所作。顯謂顯現。隱謂隱藏。所作自在。謂變魔王作佛身等。伏他神通。謂能映奪他神通力。無辯才者施以辯才。無念樂者施以念樂。為召他方遠住菩薩放大光明。引發如是大神通者。引前所說種種神通。如是等類聲聞等無。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

【現代漢語翻譯】現代漢語譯本：『乘』這個名字尚且沒有聽說過，更何況能夠證得呢？

論曰：對治的差別在於，用一切法總相緣智（觀察一切事物普遍本質的智慧）以楔出楔的道理，去除阿賴耶識（Alaya-vijñana，儲存一切經驗的意識）中一切障礙和粗重。

釋曰：無分別智（Nirvikalpa-jnana，沒有分別的智慧）所緣的真如（Tathata，事物的真實本性），是一切法共相所顯現的。所以說這種智慧名為總相緣。禪定能夠引發這種能對治的智慧，也可以叫做對治。聖道微妙，所以像細小的楔子。所要對治的種子，其性質粗重，所以像粗大的楔子。

論曰：堪能的差別在於，安住于靜慮（Dhyana，禪定）之樂，可以隨自己的意願而受生。

釋曰：因為這種靜慮的性質調順，所以有所堪能，可以隨自己的意願饒益諸有情之處，不退失靜慮而前往受生。聲聞乘（Śrāvakayāna，聲聞乘）中沒有這樣的事情，所以殊勝。

論曰：引發的差別在於，能夠引發一切世界無礙的神通。

釋曰：憑藉這種定力，能夠引發種種一切世界無礙的神通。

論曰：作業的差別在於，能夠振動、熾燃、遍滿、顯示、轉變、往來、卷舒，一切色像都進入身體中，所前往的地方，同類眾生或者顯現或者隱藏，所作所為自在，降伏其他神通，施予辯才、念樂，放大光明，引發如此大的神通。

釋曰：憑藉這種定力，能夠引發種種神通所作。『顯』是指顯現，『隱』是指隱藏。『所作自在』，是指變化魔王作佛身等。『伏他神通』，是指能夠壓制奪取其他神通力。對於沒有辯才的人，施予辯才；對於沒有念樂的人，施予念樂；爲了召請他方遠住的菩薩，放大光明。『引發如此大的神通』，是總結前面所說的種種神通。像這些等等，聲聞等沒有，所以殊勝。

論曰：又能夠引發攝諸難行，十種難行。十種難行是：一、自誓難行，誓願接受無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故；二、不退難行，生生

【English Translation】 English version: Even the name of a 'vehicle' (Yana) has not been heard, how much less could it be attained?

Treatise says: The difference in antidotes lies in using the wisdom of the general characteristics of all dharmas (Dharma, teachings or laws) to remove all obstacles and coarseness in the Alaya-vijñana (Alaya-vijñana, storehouse consciousness) with the principle of using a wedge to drive out a wedge.

Explanation says: The Suchness (Tathata, suchness or thusness) that is the object of non-discriminating wisdom (Nirvikalpa-jnana, non-discriminating wisdom) is manifested by the common characteristics of all dharmas. Therefore, this wisdom is called the wisdom of the general characteristics. Samadhi (Samadhi, meditative absorption) can generate this antidote wisdom, and it can also be called an antidote. The holy path is subtle, so it is like a small wedge. The seeds to be treated are coarse in nature, so they are like a large wedge.

Treatise says: The difference in capability lies in dwelling in the joy of Dhyana (Dhyana, meditation), and being able to be reborn according to one's wishes.

Explanation says: Because this Dhyana is harmonious in nature, it has the capability to benefit sentient beings wherever one wishes, and to be reborn without regressing from Dhyana. There is no such thing in the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers), so it is superior.

Treatise says: The difference in initiation lies in being able to initiate unobstructed supernatural powers in all worlds.

Explanation says: By the power of this Samadhi, one can initiate various unobstructed supernatural powers in all worlds.

Treatise says: The difference in actions lies in being able to shake, ignite, pervade, display, transform, come and go, contract and expand, with all forms entering the body, and in the places one goes, similar beings either appear or are hidden. One's actions are free, subduing other supernatural powers, bestowing eloquence, mindfulness, and joy, and emitting great light, thus initiating such great supernatural powers.

Explanation says: By the power of this Samadhi, one can initiate various actions of supernatural powers. 'Display' means to appear, 'hide' means to conceal. 'Actions are free' means transforming the demon king into the body of a Buddha, etc. 'Subduing other supernatural powers' means being able to suppress and seize the power of other supernatural powers. To those who lack eloquence, bestow eloquence; to those who lack mindfulness and joy, bestow mindfulness and joy; to summon Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) dwelling far away in other directions, emit great light. 'Initiating such great supernatural powers' is a summary of the various supernatural powers mentioned earlier. These and similar things are not found in the Śrāvakas (Śrāvakas, hearers or disciples), so it is superior.

Treatise says: Furthermore, it can initiate the embracing of all difficult practices, the ten difficult practices. The ten difficult practices are: first, the difficult practice of self-vow, because of the vow to receive Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); second, the difficult practice of non-regression, life after life

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

釋曰。如說菩薩修諸難行。一切難行十種所顯。自誓難行誓受無上菩提愿者。不顧自樂。誓受饒益一切有情。甚為難故。不退難行生死眾苦不能退者。久處生死。風寒等苦所不能退。甚為難故。不背難行一切有情雖行邪行而不棄者。于父母等行邪惡行。或無所用戲求眼睛。雙足踐蹋。不觀其過而作饒益。甚為難故。現前難行怨有情所現作一切饒益事者。雖有重怨而現饒益。甚為難故。不染難行生在世間不為世法所染污者。常處世間利等八法所不能染。甚為難故。勝解難行等者。于微妙義殊勝神力。雖未能了而深信解。甚為難故。通達難行等者。通達現觀等覺一義能具通達。遍計所執補特伽羅一切法性皆無所有。甚為難故。隨覺難行等者。于佛所說秘密言詞。舍隨聞義。覺不聞義

【現代漢語翻譯】現代漢語譯本死眾苦不能退故：因為死亡和各種痛苦都不能使他退卻。三不背難行：即使一切有情眾生行為邪惡也不捨棄他們。四現前難行：對於怨恨的有情眾生，也顯現地做一切饒益的事情。五不染難行：雖然生活在世間，卻不被世間的法則所污染。六勝解難行：對於大乘佛法，雖然未能完全理解，但對於一切廣大甚深的道理都能生起信心和理解。七通達難行：能夠通達補特伽羅（pudgala，人）和法的無我。八隨覺難行：對於諸如來所說的甚深秘密的言辭，能夠隨之覺悟。九不離不染難行：不捨棄生死輪迴，卻不被其所染污。十加行難行：能夠修習諸佛所安住的解脫境界，一切障礙窮盡生死之際都不起作用，常常發起一切有情眾生的一切利益行為。

釋曰：如所說菩薩修習各種難行，一切難行由這十種所顯示。自誓難行：發誓接受無上菩提的願望，不顧自己的快樂，發誓饒益一切有情眾生，這是非常困難的。不退難行：生死輪迴的各種痛苦不能使他退卻，長久處於生死輪迴中，風寒等痛苦不能使他退卻，這是非常困難的。不背難行：一切有情眾生即使行為邪惡也不捨棄他們，對於父母等行為邪惡，或者無所用心地索求眼睛，用雙腳踐踏，不看他們的過錯而做饒益的事情，這是非常困難的。現前難行：對於怨恨的有情眾生，也顯現地做一切饒益的事情，即使有很深的怨恨，也顯現出饒益的行為，這是非常困難的。不染難行：生活在世間卻不被世間的法則所污染，常處於世間，卻不被利、衰、毀、譽、稱、譏、苦、樂這八法所污染，這是非常困難的。勝解難行等：對於微妙的意義和殊勝的神力，雖然未能完全理解，但能深深地相信和理解，這是非常困難的。通達難行等：通達現觀等覺的同一意義，能夠完全通達，普遍計度的補特伽羅（pudgala，人）的一切法性都是不存在的，這是非常困難的。隨覺難行等：對於佛所說的秘密言辭，捨棄隨順聽聞的意義，覺悟沒有聽聞的意義。

【English Translation】 English version Because death and all suffering cannot make him retreat. Three, difficult to not turn away: Because he does not abandon all sentient beings even if they act evilly. Four, difficult to act presently: Because he presently does all beneficial things for hostile sentient beings. Five, difficult to not be defiled: Because although born in the world, he is not defiled by worldly dharmas. Six, difficult to have superior understanding: Because although he has not fully understood the Mahayana, he generates faith and understanding in all that is vast and profound. Seven, difficult to penetrate: Because he is able to penetrate the non-self of the pudgala (person) and dharmas. Eight, difficult to be aware accordingly: Because he is able to be aware accordingly of the profound and secret words spoken by the Tathagatas. Nine, difficult to not be separate and not be defiled: Because he does not abandon samsara (cycle of rebirth) and is not defiled by it. Ten, difficult to apply effort: Because he is able to cultivate the liberation in which all Buddhas abide, and all obstacles cease to function at the end of samsara, he constantly initiates all beneficial actions for all sentient beings.

Explanation: As it is said that Bodhisattvas cultivate various difficult practices, all difficult practices are manifested by these ten. Difficult to vow: Vowing to accept the unsurpassed Bodhi (enlightenment), disregarding one's own happiness, and vowing to benefit all sentient beings is extremely difficult. Difficult to not retreat: Those who cannot be retreated by the various sufferings of samsara, dwelling in samsara for a long time, and not being retreated by the suffering of wind and cold, is extremely difficult. Difficult to not turn away: Not abandoning all sentient beings even if they act evilly, acting evilly towards parents, or mindlessly demanding eyes, trampling with both feet, not looking at their faults and doing beneficial things is extremely difficult. Difficult to act presently: Presently doing all beneficial things for hostile sentient beings, even with deep resentment, manifesting beneficial actions is extremely difficult. Difficult to not be defiled: Being born in the world but not being defiled by worldly dharmas, constantly being in the world but not being defiled by the eight worldly concerns of gain, loss, disgrace, praise, censure, ridicule, sorrow, and joy is extremely difficult. Difficult to have superior understanding, etc.: Although not fully understanding the subtle meaning and superior divine power, being able to deeply believe and understand is extremely difficult. Difficult to penetrate, etc.: Penetrating the same meaning of present realization and complete enlightenment, being able to fully penetrate, the universally imputed nature of the pudgala (person) is non-existent, is extremely difficult. Difficult to be aware accordingly, etc.: For the secret words spoken by the Buddha, abandoning the meaning of following hearing, and being aware of the meaning of not hearing.

。甚為難故。不離不染難行等者。不捨生死不染彼過。甚為難故。加行難行等者。已斷已脫一切煩惱及所知障。而恒現前起作一切利有情事。盡未來際常無休息。欣修此行甚為難故。

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。第八難行其義未了。故須重釋。

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。若諸菩薩無少所施等者。謂諸菩薩一切有情攝為己體。通達自他平等性故。彼行施時即菩薩施故。無少施名能行施。又以一切所有財物施於一切。是故說名無少所施。又所施物施者受者。皆不可得三輪清凈。是故說名無少所施。若諸菩

【現代漢語翻譯】現代漢語譯本：因為非常困難的緣故。『不離不染難行』等是指：不捨棄生死，但不被生死的過患所染污，這是非常困難的緣故。『加行難行』等是指：已經斷除和解脫了一切煩惱以及所知障，但仍然恒常地示現，發起和做一切利益有情的事情，直到未來際都常無休息，欣然修習這種行為是非常困難的緣故。

論曰：再次，在隨覺難行中，對於佛陀的哪些秘密言詞，那些菩薩能夠隨之覺悟和理解呢？就像經文所說的。

釋曰：第八種難行的意義還沒有完全明白，所以需要重新解釋。

論曰：菩薩如何能夠行佈施呢？如果諸位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？如果諸位菩薩對於一切施捨都沒有慾望和喜樂。菩薩如何對於佈施深深地生起信解呢？如果諸位菩薩不相信如來而行佈施。菩薩如何對於佈施策勵自己呢？如果諸位菩薩在佈施中不自我策勵。菩薩如何對於佈施耽樂呢？如果諸位菩薩沒有暫時或少許的施捨。菩薩如何使佈施廣大呢？如果諸位菩薩在佈施中遠離娑洛想（對佈施的執著）。菩薩如何使佈施清凈呢？如果諸位菩薩慳吝殟波陀（佈施的果報）。菩薩如何使佈施究竟呢？如果諸位菩薩不住于究竟。菩薩如何使佈施自在呢？如果諸位菩薩在佈施中不自在運轉。菩薩如何使佈施無盡呢？如果諸位菩薩不住于無盡。就像對於佈施一樣，對於戒為開始，對於慧為結尾，根據它們各自應該的情況，應當知道也是如此。

釋曰：如果諸位菩薩沒有絲毫的施捨等，是指諸位菩薩將一切有情攝為自己的身體，通達自己和他人平等的本性。他們行佈施的時候，就是菩薩的佈施，所以沒有絲毫施捨之名，卻能行佈施。又因為將一切所有的財物佈施給一切眾生，所以說沒有絲毫的施捨。又因為所施之物、施者、受者，都不可得，三輪清凈，所以說沒有絲毫的施捨。如果諸位菩

【English Translation】 English version: Because it is extremely difficult. 'Not leaving, not being tainted, difficult to practice,' etc., means: not abandoning birth and death, but not being tainted by the faults of birth and death, which is extremely difficult. 'Additional practice, difficult to practice,' etc., means: having already cut off and liberated all afflictions and the obscurations to knowledge, but constantly manifesting and initiating all activities that benefit sentient beings, without rest until the end of the future, joyfully cultivating this practice is extremely difficult.

Treatise says: Furthermore, in the difficult practice of following awareness, what secret words of the Buddha are those Bodhisattvas able to follow and understand? As the sutra says.

Explanation says: The meaning of the eighth difficult practice is not yet fully understood, so it needs to be re-explained.

Treatise says: How can a Bodhisattva practice generosity? If the Bodhisattvas have no little giving, yet they widely practice generosity in the immeasurable worlds of the ten directions. How can a Bodhisattva delight in practicing generosity? If the Bodhisattvas have no desire or joy in all giving. How can a Bodhisattva deeply generate faith and understanding in generosity? If the Bodhisattvas practice giving without believing in the Tathagata (如來). How can a Bodhisattva encourage themselves in giving? If the Bodhisattvas do not encourage themselves in giving. How can a Bodhisattva be absorbed in the joy of giving? If the Bodhisattvas have no temporary or little giving. How can a Bodhisattva make their giving vast? If the Bodhisattvas are free from the 'Salokya' (娑洛想) thought (attachment to giving) in giving. How can a Bodhisattva make their giving pure? If the Bodhisattvas are stingy with 'Vipaka' (殟波陀) (the result of 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 generosity, with morality as the beginning and wisdom as the end, according to what is appropriate for each, it should be known that it is also like that.

Explanation says: If the Bodhisattvas have no little giving, etc., means that the Bodhisattvas include all sentient beings as their own body, understanding the equality of self and others. When they practice giving, it is the Bodhisattva's giving, so there is no name of little giving, but they can practice giving. Also, because they give all their possessions to all beings, it is said that there is no little giving. Also, because the object given, the giver, and the receiver are all unattainable, and the three wheels are pure, it is said that there is no little giving. If the Bodhi-

薩於一切施都無慾樂者。此既遮言。是不樂義。于來求施當施我施先施我施。此等一切皆無慾樂。唯樂攀緣安住涅槃而行惠施。若諸菩薩不信如來而行佈施者。謂證法性自了自信而行惠施。非唯信他。若諸菩薩于惠施中不自策勵者。謂能任運常行施故。不須自策而能策他勸令施故。若諸菩薩無有暫時少有所施者。是一切時一切施義。若諸菩薩于惠施中離娑洛想者。此娑洛言。顯目堅實密詮流散。今取密義離流散想。即三摩地是心住定而行施義。若諸菩薩殟波陀慳者。殟波陀言。顯目生起密詮拔足。今取密義拔除慳足而行惠施。若諸菩薩不住究竟者。不同一向趣寂聲聞。安住究竟無餘涅槃。若諸菩薩于惠施中不自在轉者。謂令慳等施所治障不自在轉。若諸菩薩不住無盡者。謂得圓滿無盡增上究竟佛果。而不安住。何者起化為饒益他常行惠施。如於佈施于戒乃至當知亦爾者。類通餘五。謂如經言。云何菩薩能具尸羅。若諸菩薩不護少戒。謂見自他平等性故。他護凈戒即是自己具足尸羅。

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。若於諸欲了知是邪而修正行。云何能妄語。若於妄中能說為妄。云何具戍尼。若能常居最勝空住。云何波魯師。若善安住所知彼岸。云

【現代漢語翻譯】現代漢語譯本：如果菩薩對於一切佈施都沒有慾望和喜樂，這是一種否定性的說法，意味著他們不執著于佈施。對於那些前來請求佈施的人，或者想要先得到佈施的人，菩薩對於這些都沒有慾望和喜樂，只是樂於攀緣、安住于涅槃而行佈施。如果菩薩不依賴於對如來（Tathagata，佛的稱號）的信心而行佈施，這意味著他們已經證悟了法性（Dharmata，事物本來的性質），通過自己的理解和自信而行佈施，而不是僅僅相信他人。如果菩薩在佈施中不自我鞭策，這意味著他們能夠自然而然地持續行佈施，因此不需要自我鞭策，並且能夠策勵他人，勸導他們行佈施。如果菩薩沒有暫時或少量地進行佈施，這意味著他們隨時隨地都在進行一切形式的佈施。如果菩薩在佈施中遠離娑洛（Saraka）之想，這裡的娑洛指的是顯而易見、堅實和秘密的流散。現在取其秘密的含義，即遠離流散之想，也就是三摩地（Samadhi，禪定），意味著心安住于禪定之中而行佈施。如果菩薩慳吝于殟波陀（Unmada），這裡的殟波陀指的是顯而易見的生起和秘密的拔足。現在取其秘密的含義，即拔除慳吝之足而行佈施。如果菩薩不住于究竟，這意味著他們不同於只追求寂滅的聲聞（Sravaka，聽聞佛法而證悟者），而是安住于究竟的無餘涅槃（Nirvana，解脫）。如果菩薩在佈施中不能自在地轉變，這意味著他們能夠使慳吝等佈施所對治的障礙不能自在地轉變。如果菩薩不住于無盡，這意味著他們獲得了圓滿無盡的增上究竟佛果（Buddha-phala，成佛的果實），但並不安住於此，而是發起化身來利益他人，並持續行佈施。正如佈施一樣，對於持戒等其他方面也應當如此理解，這可以類推到其餘五度（Paramita，到達彼岸的方法），也就是說，正如經文所說，菩薩如何才能具足尸羅（Sila，戒律）呢？如果菩薩不守護少許的戒律，這意味著他們視自己和他人具有平等的本性，他人守護清凈的戒律就等同於自己具足了尸羅。論曰：如何能殺生呢？如果斷除了眾生的生死流轉。如何能不與取呢？如果眾生沒有給予，卻自然而然地攝取。如何能欲邪行呢？如果對於各種慾望，了知其邪惡而修正當的行為。如何能妄語呢？如果在虛妄之中，能夠說出什麼是虛妄。如何能具戍尼（Suchi）呢？如果能夠常居於最殊勝的空性之中。如何能波魯師（Parusa）呢？如果能夠安住于所知之事的彼岸。

【English Translation】 English version: If Bodhisattvas have no desire or joy in all giving, this is a negative statement, meaning they are not attached to giving. Regarding those who come seeking alms, or those who want to receive alms first, Bodhisattvas have no desire or joy in these things, but are only happy to rely on and abide in Nirvana while giving. If Bodhisattvas do not rely on faith in the Tathagata (the 'Thus-Gone One,' an epithet of the Buddha) when giving, it means that they have realized the Dharmata (the true nature of things), giving through their own understanding and self-confidence, not just believing others. If Bodhisattvas do not urge themselves on in giving, it means that they can naturally and continuously give, so they do not need to urge themselves, and they can encourage others, persuading them to give. If Bodhisattvas do not give temporarily or in small amounts, it means that they are giving all forms of giving at all times. If Bodhisattvas are free from the thought of Saraka (Saraka) in giving, here Saraka refers to the obvious, solid, and secret dispersion. Now taking its secret meaning, that is, being free from the thought of dispersion, which is Samadhi (meditative absorption), meaning that the mind abides in meditation while giving. If Bodhisattvas are stingy with Unmada (Unmada), here Unmada refers to the obvious arising and secret withdrawal. Now taking its secret meaning, that is, removing the foot of stinginess and giving. If Bodhisattvas do not abide in the ultimate, it means that they are different from the Sravakas (hearers of the Dharma) who only seek quiescence, but abide in the ultimate Nirvana (liberation) without remainder. If Bodhisattvas cannot freely transform in giving, it means that they can make the obstacles that stinginess and other things counteract giving unable to freely transform. If Bodhisattvas do not abide in the endless, it means that they have obtained the perfect and endless increasing ultimate Buddhahood (Buddha-phala, the fruit of becoming a Buddha), but do not abide in it, but initiate manifestations to benefit others and continuously give. Just as with giving, it should be understood in the same way for precepts and other aspects, which can be analogized to the remaining five Paramitas (perfections), that is, as the sutra says, how can a Bodhisattva possess Sila (moral discipline)? If Bodhisattvas do not guard even a small amount of precepts, it means that they see themselves and others as having equal nature, and others guarding pure precepts is equivalent to themselves possessing Sila. The treatise says: How can one kill? If one cuts off the cycle of birth and death for sentient beings. How can one not take what is not given? If sentient beings have not given, but one naturally takes. How can one engage in sexual misconduct? If one understands the evil of various desires and corrects one's behavior. How can one lie? If in falsehood, one can speak of what is false. How can one possess Suchi (Suchi)? If one can always reside in the most supreme emptiness. How can one be Parusa (Parusa)? If one can abide on the other shore of what is known.

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等者。此中顯彼所說意趣。若斷眾生生死流轉者。斷是殺義與問相應。無有與者自然攝取者。是無他求自攝益義。若於諸欲了知是邪而修正行者。謂如實知若境界欲若分別欲唯是邪亂。如有頌言。

佛說貪恚癡　　皆從分別起　凈不凈顛倒　　此亦為緣生　凈不凈顛倒　　為緣而有者　彼自性皆無　　故欲非真實

若於妄中能說為妄者。說妄為妄故名妄語。如有頌言。

一切虛妄法　　世尊如實說　于虛妄法中　　諸行最虛妄

若能常居最勝空住者。依世訓釋文詞道理。答上所問具戌尼言。此具戍尼。顯目離間語。密詮常勝空。具表勝義。戍表空義。尼表常義。今取密義問答相應。顯則不爾。波魯師等訓釋文詞道理亦爾。此波魯師。顯目粗惡語。密詮住彼岸。今取密義。是故說言。若善安住所知彼岸。所知彼岸是一切智。佛于其中能善安住。名波魯師。若正說法品類差別者。釋綺間語其義易了。若有數數欲自證。得無上靜慮者。如上訓釋文詞道理。諸佛身中所有靜慮說為無上。若於其心能

【現代漢語翻譯】現代漢語譯本：何為綺語？如果如實宣說諸法品類的差別，又怎麼會生起貪慾？如果時時想要親自證得無上的禪定，又怎麼會生起嗔恚？如果內心能夠真正地憎恨和損害一切煩惱，又怎麼會產生邪見？如果對於一切處普遍存在的邪惡本性，都能如實地照見。

解釋說：正如經中所說，『比丘，我是能殺者』等等。這裡闡明了他們所說的心意。如果斷除了眾生的生死流轉，斷除就是殺的意思，與提問相符。『沒有給予者，自然攝取』，這是不向外尋求，自己獲得利益的意思。如果對於各種慾望，了知它們是邪惡的，從而修正自己的行為，這就是說，如實地知道無論是境界上的慾望，還是分別上的慾望，都只是邪惡和混亂。正如頌文所說：

『佛說貪嗔癡，皆從分別起，凈與不凈的顛倒，也是因此為緣而生。』『凈與不凈的顛倒，是因為因緣而產生的，它們的自性都是空無，所以慾望不是真實的。』

如果對於虛妄的事物，能夠說它是虛妄的，說虛妄是虛妄，就叫做妄語。正如頌文所說：

『一切虛妄法，世尊如實說，在虛妄法中，諸行最為虛妄。』

如果能夠常住在最殊勝的空性之中，依據世間的訓釋、文詞和道理，回答上面所提出的問題，就是具戍尼的含義。這個具戍尼，揭示了離間語的本質，秘密地詮釋了常勝的空性。『具』表示殊勝的意義，『戍』表示空性的意義，『尼』表示常恒的意義。現在取其秘密的含義，與問答相應，如果從字面解釋就不是這樣了。波魯師等等的訓釋、文詞和道理也是這樣。這個波魯師，揭示了粗惡語的本質，秘密地詮釋了安住于彼岸。現在取其秘密的含義。所以說，如果能夠很好地安住于所知的彼岸，所知的彼岸就是一切智。佛在其中能夠很好地安住，就叫做波魯師。如果如實宣說諸法品類的差別，解釋綺語的含義就很容易理解了。如果時時想要親自證得無上的禪定，就像上面訓釋文詞道理一樣，諸佛身中所有的禪定，就叫做無上。如果內心能夠真正地

【English Translation】 English version: What is frivolous speech? If one accurately explains the differences in categories of dharmas, how can greed arise? If one constantly desires to personally attain the unsurpassed meditative absorption (samadhi), how can anger arise? If one's mind can truly hate and harm all afflictions (kleshas), how can wrong views arise? If one can truly see the pervasive evil nature in all places.

Explanation: As it is said in the sutra, 'Bhikkhu, I am the one who can kill,' etc. This clarifies the intention of what they said. If one cuts off the cycle of birth and death for sentient beings, cutting off is the meaning of killing, which corresponds to the question. 'Without a giver, one naturally takes,' this means not seeking externally but benefiting oneself. If one knows that desires are evil and corrects one's behavior, this means truly knowing that both desires for objects and desires based on discrimination are merely evil and chaotic. As the verse says:

'The Buddha said that greed, anger, and delusion all arise from discrimination; the inversion of pure and impure also arises from this cause.' 'The inversion of pure and impure arises from causes and conditions; their self-nature is empty, therefore desire is not real.'

If one can say that what is false is false, saying that falsehood is falsehood is called false speech. As the verse says:

'All false dharmas, the World-Honored One truthfully declared; among false dharmas, actions are the most false.'

If one can constantly dwell in the most supreme emptiness, according to worldly explanations, words, and reasoning, answering the questions above is the meaning of 'Gūḍhasūnī' (secret emptiness). This 'Gūḍhasūnī' reveals the essence of divisive speech, secretly explaining the ever-victorious emptiness. 'Gūḍha' represents the meaning of supreme, 'Sūnī' represents the meaning of emptiness, and 'Nī' represents the meaning of permanence. Now, we take its secret meaning, which corresponds to the questions and answers; if we interpret it literally, it is not like this. The explanations, words, and reasoning of 'Pāruṣya' (harsh speech) etc. are also like this. This 'Pāruṣya' reveals the essence of coarse speech, secretly explaining dwelling on the other shore. Now, we take its secret meaning. Therefore, it is said that if one can well abide on the other shore of knowledge, the other shore of knowledge is omniscience. The Buddha can well abide in it, which is called 'Pāruṣya'. If one accurately explains the differences in categories of dharmas, explaining the meaning of frivolous speech is easy to understand. If one constantly desires to personally attain the unsurpassed meditative absorption (samadhi), just like the above explanations of words and reasoning, all the meditative absorptions in the bodies of the Buddhas are called unsurpassed. If one's mind can truly

正憎害一切煩惱者。已滅已斷是憎害義。若一切處遍行邪性皆如實見者。謂見一切虛妄分別邪亂為性。

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。甚深佛法契經所說其義云何。謂余經說。若常住法是諸佛法。廣說乃至。又無污法是諸佛法。此中密意今當顯示。以其法身是常住者。法身即是轉依為相。離一切障。常住真如無變易故。或無垢穢無有掛礙無上妙智。如無色界而非異熟。是無漏故。此亦常住法身所攝。無差別故。非業煩惱所能為故。八萬四千諸有情行及彼對治皆可得者。八萬四千法蘊能治有貪有瞋有癡等分有情行故。四種各有二萬一千。又無染法是諸佛法者。善凈真如。一切障垢不能染故。余義易了不須重釋。佛說如是秘密言詞。復有何果。謂令說者

【現代漢語翻譯】現代漢語譯本：

『正憎害一切煩惱者』，『已滅已斷』是『憎害』的含義。如果能如實地看到一切處普遍存在的邪性，那就是說，看到一切虛妄分別的邪惡混亂的本質。

論曰：『甚深佛法』，什麼叫做『甚深佛法』？這裡應該解釋。所謂常住法是諸佛法，因為法身是常住的緣故。又，斷滅法是諸佛法，因為一切障礙永遠斷滅的緣故。又，生起法是諸佛法，因為變化身顯現生起的緣故。又，有所得法是諸佛法，因為八萬四千種有情眾生的行為以及它們對應的對治方法都可以獲得的緣故。又有貪法是諸佛法，因為佛自願攝受具有貪慾的有情眾生作為自身的一部分的緣故。又有瞋法是諸佛法。又有癡法是諸佛法。又，異生法是諸佛法，應該知道也是這樣。又，無染法是諸佛法，成就圓滿真如，一切障礙污垢不能染著的緣故。又，無污法是諸佛法，生在世間，世間諸法不能污染的緣故。所以叫做甚深佛法。

釋曰：『甚深佛法』，契經所說的意義是什麼？就是其他經典所說，如果常住法是諸佛法，廣泛地說，乃至無污法是諸佛法。這裡面的秘密含義現在應當顯示。因為法身是常住的，法身就是轉依（Paravrtti，轉變所依）的相，遠離一切障礙，常住真如沒有變易的緣故。或者說，是無垢穢、沒有掛礙的無上妙智，就像無**（Anasrava，無漏）而不是異熟（Vipaka，異熟果）一樣，因為是無漏的緣故。這也屬於常住法身所攝，沒有差別的緣故，不是業和煩惱所能造成的緣故。八萬四千種有情眾生的行為以及它們對應的對治方法都可以獲得，是因為八萬四千法蘊能夠對治有貪、有瞋、有癡等分的有情眾生的行為的緣故。四種各有二萬一千。又，無染法是諸佛法，是說善凈真如，一切障礙污垢不能染著的緣故。其餘的意義容易理解，不需要重複解釋。佛說這樣的秘密言詞，又有什麼結果呢？就是讓說的人……

【English Translation】 English version:

'Those who truly detest and harm all afflictions.' 'Already extinguished and severed' is the meaning of 'detesting and harming.' If one can truly see the evil nature that pervades all places, it means seeing the evil and chaotic nature of all false discriminations.

Treatise says: 'Profound Buddha-dharma (Dharma of the Buddha).' What is called 'profound Buddha-dharma'? This should be explained here. So-called permanent dharma is the Buddha-dharma, because the Dharmakaya (法身, Body of the Dharma) is permanent. Also, cessation dharma is the Buddha-dharma, because all obstacles are permanently ceased. Also, arising dharma is the Buddha-dharma, because the transformation body manifests and arises. Also, attainable dharma is the Buddha-dharma, because the eighty-four thousand behaviors of sentient beings and their corresponding antidotes can be attained. Also, dharma with greed is the Buddha-dharma, because the Buddha voluntarily accepts sentient beings with greed as part of himself. Also, dharma with hatred is the Buddha-dharma. Also, dharma with delusion is the Buddha-dharma. Also, the dharma of ordinary beings is the Buddha-dharma, it should be known that it is also like this. Also, undefiled dharma is the Buddha-dharma, accomplishing and fulfilling Suchness (真如, Truth), because all obstacles and defilements cannot defile it. Also, unpolluted dharma is the Buddha-dharma, born in the world, because the worldly dharmas cannot pollute it. Therefore, it is called profound Buddha-dharma.

Explanation says: 'Profound Buddha-dharma,' what is the meaning of what is said in the Sutras? That is, as other Sutras say, if permanent dharma is the Buddha-dharma, broadly speaking, even to unpolluted dharma is the Buddha-dharma. The secret meaning here should now be revealed. Because the Dharmakaya (法身, Body of the Dharma) is permanent, the Dharmakaya is the characteristic of Paravrtti (轉依, Transformation of the Basis), being apart from all obstacles, because permanent Suchness (真如, Truth) does not change. Or, it is immaculate, unobstructed, supreme wisdom, like Anasrava (無**, Without outflows) rather than Vipaka (異熟, Result of maturation), because it is without outflows. This is also included in the permanent Dharmakaya, because there is no difference, because it cannot be caused by karma and afflictions. The eighty-four thousand behaviors of sentient beings and their corresponding antidotes can be attained, because the eighty-four thousand Dharma aggregates can cure the behaviors of sentient beings who have greed, hatred, delusion, and so on. Each of the four has twenty-one thousand. Also, undefiled dharma is the Buddha-dharma, which means pure Suchness (真如, Truth), because all obstacles and defilements cannot defile it. The remaining meanings are easy to understand and do not need to be repeated. What is the result of the Buddha speaking such secret words? It is to let the speaker...

易可安立。總括義故易為他說。即此因故。能令聞者易可受持。資糧易滿。受持教故。易達法性。資糧滿故。得佛證凈。得大我故。法僧亦爾。並最勝故。由此證得現法樂住。覺知彼故於智者前論義抉擇入聰敏數。為斯十利說秘密言。聲聞乘中亦說殺害於父母等密意言詞。十利亦爾。

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。菩薩所得諸三摩地。復有四種作業差別。謂依此定能修一切波羅蜜多。成熟一切諸有情類。發神通等方便引令入正法故。能凈佛土隨欲能成金等寶故。能正修集力無畏等一切佛法。非離如是所說等持。能辦修集到彼岸等。四種作業如聲聞等。

攝大乘論釋增上慧學分第九

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。心既在定能如實知故。等持無間說增上慧學。為不爾耶。攝取其明即名為學。慧之與學應無有異。若如是者依同處釋。謂增上慧即是其學。若爾此中應無依義。謂依余慧而起于

【現代漢語翻譯】現代漢語譯本：容易安立。總括意義的緣故容易為他人解說。因為這個原因，能讓聽聞者容易接受和奉持。資糧容易圓滿，因為受持教法的緣故。容易通達法性，因為資糧圓滿的緣故。獲得佛的證悟清凈，因為獲得大我的緣故。法和僧也是如此，因為都是最殊勝的緣故。由此證得現世安樂的住處。覺知這些道理的緣故，在智者面前論義抉擇時，能進入聰敏之列。爲了這十種利益，說秘密的言語。在聲聞乘中也說殺害父母等的密意言詞，這十種利益也是如此。

論曰：又能引發修習到達彼岸（paramita，指波羅蜜多，即到達解脫的彼岸），成熟有情（sentient beings，指一切有情眾生），清凈佛國土（Buddha-kshetra，指佛所居住和教化的清凈世界）。應當知道，諸佛的法也是菩薩等持（samadhi，指禪定）作業的差別。

釋曰：菩薩所獲得的各種三摩地，又有四種作業的差別。即依靠這種禪定，能修習一切波羅蜜多，成熟一切有情眾生，通過神通等方便引導他們進入正法。能清凈佛土，隨心所欲地成就金等寶物。能如實地修集力、無畏等一切佛法。如果離開像這樣所說的禪定，就不能辦到修集到達彼岸等四種作業，就像聲聞等一樣。

《攝大乘論釋》增上慧學分第九

論曰：像這樣已經說了增上心（adhicitta，指增上的心）的殊勝。增上慧（adhiprajna，指增上的智慧）的殊勝如何才能見到呢？即無分別智（nirvikalpa-jnana，指沒有分別的智慧）。無論是自性（svabhava，指事物的本性），還是所依（asraya，指依靠的事物），還是因緣（hetu-pratyaya，指原因和條件），還是所緣（alambana，指所觀的對象），還是行相（akara，指顯現的形態），還是任持（dhrti，指保持），還是助伴（sahaya，指幫助的因素），還是異熟（vipaka，指不同性質的成熟果報），還是等流（nisyanda，指相似的流出），還是出離（nihsarana，指脫離），還是至究竟（atyanta-nistha，指達到最終的境地），還是加行（prayoga，指努力修行），無分別后得勝利（prsthalabdha-jnana，指無分別智后獲得的智慧），還是差別（visesa，指不同之處），還是無分別后得譬喻（upamana，指比喻），還是無功用作事（anabhisamskara-kriya，指不費力就能完成事情），還是甚深（gambhirya，指深奧難懂）。應當知道，無分別智名為增上慧的殊勝。

釋曰：心既然在禪定中能夠如實地知曉，所以在等持之後說增上慧學。不是這樣嗎？攝取它的明瞭就叫做學。慧和學應該沒有差別。如果像這樣，那麼就依據相同之處來解釋，即增上慧就是學。如果這樣，那麼這裡面應該沒有依靠的意義。即依靠其他的智慧而生起。

【English Translation】 English version: It is easy to establish. Because of the comprehensive meaning, it is easy to explain to others. Because of this reason, it enables the listeners to easily accept and uphold it. The accumulation of merit is easily fulfilled because of upholding the teachings. It is easy to understand the nature of reality because the accumulation of merit is fulfilled. One obtains the pure enlightenment of the Buddha because one obtains the great self. The Dharma and the Sangha are also like this because they are the most supreme. From this, one attains the blissful abiding in the present life. Because of knowing these principles, one can enter the ranks of the intelligent when debating and making decisions in front of the wise. For these ten benefits, secret words are spoken. In the Sravaka Vehicle (Śrāvakayāna), secret words are also spoken about killing one's parents, etc. The ten benefits are also like this.

Treatise: Furthermore, it can initiate the practice of reaching the other shore (paramita, referring to pāramitā, meaning reaching the other shore of liberation), mature sentient beings (sentient beings, referring to all sentient beings), and purify the Buddha-land (Buddha-kshetra, referring to the pure world where the Buddha resides and teaches). It should be known that the Dharma of the Buddhas is also a difference in the activities of the Bodhisattvas' samadhi (samādhi, referring to meditation).

Commentary: The various samadhis attained by the Bodhisattvas have four kinds of different activities. That is, relying on this samadhi, one can practice all the pāramitās, mature all sentient beings, and guide them into the right Dharma through expedient means such as supernormal powers. One can purify the Buddha-land and accomplish treasures such as gold at will. One can correctly cultivate all the Buddha-dharmas such as the powers and fearlessness. If one departs from the samadhi spoken of in this way, one cannot accomplish the four kinds of activities such as cultivating and reaching the other shore, just like the Sravakas and others.

Commentary on the Compendium of the Great Vehicle, Section Nine on the Learning of Higher Wisdom

Treatise: Having thus spoken of the excellence of higher mind (adhicitta, referring to higher mind), how can the excellence of higher wisdom (adhiprajna, referring to higher wisdom) be seen? It is the non-discriminating wisdom (nirvikalpa-jnana, referring to non-discriminating wisdom). Whether it is the self-nature (svabhava, referring to the nature of things), or the support (asraya, referring to what is relied upon), or the causes and conditions (hetu-pratyaya, referring to causes and conditions), or the object (alambana, referring to the object of contemplation), or the aspect (akara, referring to the manifested form), or the maintenance (dhrti, referring to holding), or the companion (sahaya, referring to helping factors), or the different maturation (vipaka, referring to the maturation of different qualities), or the outflow (nisyanda, referring to similar outflow), or the liberation (nihsarana, referring to liberation), or the ultimate (atyanta-nistha, referring to reaching the ultimate state), or the application (prayoga, referring to diligent practice), the victory of subsequent wisdom after non-discrimination (prsthalabdha-jnana, referring to wisdom gained after non-discriminating wisdom), or the difference (visesa, referring to differences), or the analogy of subsequent wisdom after non-discrimination (upamana, referring to analogy), or effortless action (anabhisamskara-kriya, referring to doing things without effort), or the profound (gambhirya, referring to profound and difficult to understand). It should be known that non-discriminating wisdom is called the excellence of higher wisdom.

Commentary: Since the mind is able to know truthfully in samadhi, the learning of higher wisdom is spoken of after samadhi. Is it not so? Taking its clarity is called learning. There should be no difference between wisdom and learning. If it is like this, then it is explained according to the same place, that is, higher wisdom is learning. If so, then there should be no meaning of reliance here. That is, arising by relying on other wisdom.

學。是故說名增上慧學。如前二學依戒而學。依定而學。非於此中依慧而學。慧即學故。應如是說。其加行慧依根本學。其根本慧依后得學。其後得慧依二無間而起修學。何等名為增上慧學。謂無分別智。今於此中最初自性。最後甚深。廣釋此智。

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。依智自性說離五相。由遮詮門說智體相。以表詮門不可說故遣分別門。無分別智其相可了。若異此智應有分別。何等分別。謂后廣說。無作意等。若無作意是無分別智。熟眠醉等無所作意。應成無分別智。然不應許由離功用應得無顛倒故。若過尋伺地是無分別智。第二靜慮已上諸地。一切異生及聲聞等應成無分別智。然彼無有無分別智。若想受滅是無分別智。此智體相難可成立無想等中。離心無有諸心法故。由意識滅說彼無心如前已說。若如其色是無分別智。應不得成無分別智。譬如大種所造色故。若於真義異相計度是無分別智。此智不成無分別性。以于真義異相計度。言此是真是無分別。有分別故。

論曰。於此所說無分別智成立相中復說多頌。

釋曰。依前所說無分

【現代漢語翻譯】現代漢語譯本：學習。因此稱作增上慧學。如同之前的兩種學習，是依靠戒律而學習，依靠禪定而學習。但在這裡，不是依靠智慧而學習，因為智慧本身就是學習。應該這樣說：加行位的智慧依靠根本位的學習，根本位的智慧依靠後得位的學習，后得位的智慧依靠兩種無間（無間道和解脫道）而生起修學。什麼叫做增上慧學呢？就是無分別智。現在在這裡，最初從自性上，最後從甚深上，廣泛地解釋這種智慧。

論曰：這裡所說的無分別智，以遠離五種相作為它的自性。一是遠離無作意，二是遠離具有尋、伺的欲界和未至定地，三是遠離想受滅的寂靜狀態，四是遠離色法的自性，五是遠離對真實意義的錯誤計度。遠離這五種相，應當知道這就是無分別智。

釋曰：依據智慧的自性來說明遠離五種相，通過遮詮的方式來說明智慧的體相，因為通過表詮的方式無法說明，所以要去除分別之門。無分別智的體相是可以瞭解的。如果與此智慧不同，就應該是有分別的。什麼是有分別呢？就是後面將要廣泛說明的。像無作意等。如果無作意就是無分別智，那麼熟睡、醉酒等沒有作意的時候，也應該成為無分別智。但是不應該允許這種情況，因為遠離功用應該得到無顛倒的智慧。如果超過尋伺的地就是無分別智，那麼第二禪以上的各個地，一切異生（凡夫）以及聲聞等，都應該成為無分別智。但是他們沒有無分別智。如果想受滅就是無分別智，那麼這種智慧的體相難以成立，因為在無想等狀態中，離開心就沒有各種心法。因為意識滅盡，所以說他們沒有心，如前面已經說過的。如果如其色法就是無分別智，那麼應該不能成就無分別智，譬如四大種所造的色法。如果對於真實意義進行錯誤的計度就是無分別智，那麼這種智慧不能成立無分別性，因為對於真實意義進行錯誤的計度，說『這是真實』，就是無分別，因為有分別。

論曰：對於這裡所說的無分別智的成立相中，再次說了許多頌。

釋曰：依據前面所說的無分別

【English Translation】 English version: Learning. Therefore, it is called Adhi-prajñā-śikṣā (higher wisdom learning). Like the previous two learnings, one learns by relying on Śīla (morality), and one learns by relying on Samādhi (concentration). But here, one does not learn by relying on Prajñā (wisdom), because Prajñā itself is learning. It should be said that the wisdom of the preparatory stage relies on the learning of the fundamental stage, the wisdom of the fundamental stage relies on the learning of the subsequent stage, and the wisdom of the subsequent stage arises and is cultivated by relying on the two Anantaryas (immediate paths: Anantarya-marga and Vimukti-marga). What is called Adhi-prajñā-śikṣā? It is non-conceptual wisdom (Nirvikalpa-jñāna). Now, here, this wisdom is extensively explained, initially from its own nature and finally from its profound depth.

Treatise says: The non-conceptual wisdom mentioned here has the characteristic of being free from five aspects. First, it is free from non-attention (amanasikara). Second, it is free from the states of desire realm and the first dhyana which have Vitarka (initial application of thought) and Vicara (sustained application of thought). Third, it is free from the quiescence of cessation of perception and feeling (saṃjñā-vedayita-nirodha). Fourth, it is free from the nature of Rūpa (form). Fifth, it is free from incorrect conceptualizations about the true meaning. Knowing that it is free from these five aspects, it should be known as non-conceptual wisdom.

Explanation says: According to the nature of wisdom, it is said to be free from five aspects, and the essence of wisdom is explained through the method of negation, because it cannot be explained through the method of affirmation, so the door of discrimination must be removed. The essence of non-conceptual wisdom can be understood. If it is different from this wisdom, it should be conceptual. What is conceptual? That is what will be explained extensively later. Like non-attention, etc. If non-attention is non-conceptual wisdom, then sound sleep, drunkenness, etc., when there is no attention, should also become non-conceptual wisdom. But this should not be allowed, because one should obtain non-inverted wisdom by being free from effort. If the state beyond Vitarka and Vicara is non-conceptual wisdom, then all the states above the second Dhyana, all ordinary beings (prthagjana) and Śrāvakas (listeners), etc., should become non-conceptual wisdom. But they do not have non-conceptual wisdom. If the cessation of perception and feeling is non-conceptual wisdom, then the essence of this wisdom is difficult to establish, because in states such as non-perception, there are no mental dharmas apart from the mind. Because consciousness is extinguished, it is said that they have no mind, as has been said before. If it is like its form, it is non-conceptual wisdom, then non-conceptual wisdom should not be achieved, like the form created by the four great elements. If incorrect conceptualization of the true meaning is non-conceptual wisdom, then this wisdom cannot establish non-conceptual nature, because incorrect conceptualization of the true meaning, saying 'this is true', is non-conceptual, because it is conceptual.

Treatise says: Regarding the establishment of the non-conceptual wisdom mentioned here, many verses are spoken again.

Explanation says: According to the non-conceptual

別智。略成立相廣說多頌。次第別顯。為顯自性。故說初頌。

論曰。

諸菩薩自性　　遠離五種相　是無分別智　　不異計于真

釋曰。於此頌中由前三句遮五種相。方便顯示無分別智。由第四句正說自性。不異計于真者。謂于真義不異計度以為自性。自性自體義無差別。如說環釧金為自體。次後一頌說智所依。

論曰。

諸菩薩所依　　非心而是心　是無分別智　　非思義種類

釋曰。智是心法故應依心。依止於心而無分別。不應道理。心聲即是思量相故。若依非心譬如眾色。不應成智。為解如是雙結過失故說半頌。非思義種類者。謂無分別智所依非心。非思義故。亦非非心為所依止心種類故。以心為因。數習勢力引得此位。名心種類。此即顯示智所依心。出過一切思量分別。次有一頌顯智因緣。

論曰。

諸菩薩因緣　　有言聞熏習　是無分別智　　及如理作意

釋曰。因緣與能作因緣義一。有言聞熏習者。謂有於他大乘言音故名有言。聞謂聽聞即彼非余。由此所引功能差別說名熏習。及如理作意者。謂此為因所生意言。如理作意順理清凈故名如理。智必有境故。次一頌說智所緣。

論曰。

諸菩薩所緣　　不可言法性　是無分別智　　

【現代漢語翻譯】現代漢語譯本：別智（Visesa-jnana，特殊智慧）。略成立相，廣說多頌，次第別顯，為顯自性，故說初頌。

論曰：

諸菩薩自性遠離五種相是無分別智不異計于真

釋曰：於此頌中，由前三句遮五種相，方便顯示無分別智（Nirvikalpa-jnana，無分別智慧）。由第四句正說自性。『不異計于真』者，謂于真義不異計度以為自性。自性自體義無差別。如說環釧金為自體。次後一頌說智所依。

論曰：

諸菩薩所依非心而是心是無分別智非思義種類

釋曰：智是心法故應依心。依止於心而無分別，不應道理。心聲即是思量相故。若依非心譬如眾色，不應成智。為解如是雙結過失故說半頌。『非思義種類』者，謂無分別智所依非心，非思義故。亦非非心為所依止心種類故。以心為因，數習勢力引得此位，名心種類。此即顯示智所依心，出過一切思量分別。次有一頌顯智因緣。

論曰：

諸菩薩因緣有言聞熏習是無分別智及如理作意

釋曰：因緣與能作因緣義一。『有言聞熏習』者，謂有於他大乘言音故名有言。聞謂聽聞即彼非余。由此所引功能差別說名熏習。『及如理作意』者，謂此為因所生意言，如理作意順理清凈故名如理。智必有境故。次一頌說智所緣。

論曰：

諸菩薩所緣不可言法性是無分別智

【English Translation】 English version: Visesa-jnana (Special Wisdom). Briefly establishing the characteristics, extensively explaining with many verses, sequentially revealing, for the sake of revealing self-nature, therefore the initial verse is spoken.

Treatise says:

The self-nature of all Bodhisattvas, Is far from five kinds of characteristics. This is non-discriminating wisdom, Not differing in considering it as truth.

Explanation: In this verse, the first three lines negate the five characteristics, conveniently revealing non-discriminating wisdom (Nirvikalpa-jnana). The fourth line directly speaks of self-nature. 'Not differing in considering it as truth' means that regarding the meaning of truth, there is no different consideration taken as self-nature. Self-nature and self-essence have no difference in meaning. It is like saying that the gold is the self-essence of bracelets and bangles. The next verse speaks of what wisdom relies on.

Treatise says:

What all Bodhisattvas rely on, Is not mind, but is mind. This is non-discriminating wisdom, Not a category of thought-meaning.

Explanation: Wisdom is a mental dharma, so it should rely on mind. Relying on mind and yet being without discrimination does not make sense. The sound of 'mind' is the characteristic of thought. If it relies on non-mind, like various colors, it should not become wisdom. To resolve such a double fault, half a verse is spoken. 'Not a category of thought-meaning' means that what non-discriminating wisdom relies on is not mind, because it is not a thought-meaning. Nor is it non-mind that it relies on, because it is a category of mind. Taking mind as the cause, through the power of repeated practice, this position is attained, and it is called a category of mind. This reveals that the mind on which wisdom relies transcends all thought and discrimination. The next verse reveals the causes and conditions of wisdom.

Treatise says:

The causes and conditions of all Bodhisattvas, Are the habituation of hearing words. This is non-discriminating wisdom, And appropriate attention.

Explanation: 'Causes and conditions' has the same meaning as 'causal condition'. 'The habituation of hearing words' means having the speech of the Great Vehicle from others, hence it is called 'having words'. 'Hearing' means listening to that and nothing else. The functional difference brought about by this is called 'habituation'. 'And appropriate attention' means that the mental speech produced by this cause is called 'appropriate' because appropriate attention is in accordance with reason and pure. Wisdom must have an object. The next verse speaks of what wisdom cognizes.

Treatise says:

What all Bodhisattvas cognize, Is the inexpressible Dharma-nature. This is non-discriminating wisdom

無我性真如

釋曰。不可言法性者。謂可言法無自性性。是離可言遍計所執自性性義。無我性真如者。為成此義令其明瞭。即是一切補特伽羅諸法無性所顯真如。解脫增益損減二邊。無分別智所緣境界。有所緣法定有行相故。次一頌顯智行相。

論曰。

諸菩薩行相　　復于所緣中　是無分別智　　彼所知無相

釋曰。于所緣中相似而行故名行相。無分別智于真如境相似而行。彼所知無相者。謂說此智于真如境所作行相。此意說言。無分別智緣真如境。離一切相作意行相。以為行相。次說二頌。于上所緣及智行相。釋通疑難。

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。若實無有所分別義。何所分別故說是言。相應自性義所分別非余等。謂諸文字展轉相應。宣唱不絕。遍計心等緣此假立成遍計義。為所分別。無別實義為所分別。故言非余。若無文字相續宣唱。分別無故。云何諸法皆不可言。為顯此理故說是言。非離彼能詮智于所詮轉等。若實有義可言說者。離能詮名于彼應有似言智起。非未解了能詮名言。于所詮義有此智起。故不可言。或謂外義雖定實有。要待能詮所詮智起。

【現代漢語翻譯】現代漢語譯本無我性真如

釋曰：不可說法性，是指可以說法的無自性性，是遠離可以言說的遍計所執自性性的意義。『無我性真如』是爲了成就這個意義，使其明瞭，即是一切補特伽羅（pudgala，意為『人』或『有情』）諸法無性所顯現的真如，解脫了增益和損減兩種邊見，是無分別智所緣的境界。因為有所緣，必定有行相。下一頌偈顯示智慧的行相。

論曰：

諸菩薩行相，復于所緣中，是無分別智，彼所知無相。

釋曰：在所緣中相似而行，所以叫做行相。無分別智在真如境中相似而行。『彼所知無相』，是說此智慧對於真如境所作的行相。這個意思是說，無分別智緣于真如境，遠離一切相的作意行相，作為行相。接下來兩頌偈，對於上面所說的所緣和智慧的行相，解釋並消除疑問。

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：如果實際上沒有所分別的意義，那分別什麼呢？『相應自性義，所分別非余』等，是說諸文字輾轉相應，宣唱不絕，遍計心等緣於此假立，成就遍計的意義，作為所分別的，沒有別的實在意義作為所分別的，所以說『非余』。如果沒有文字相續宣唱，分別就沒有了，為什麼說諸法都不可言說呢？爲了顯示這個道理，所以說『非離彼能詮，智于所詮轉』等。如果實在有意義可以言說，離開能詮的名言，對於它應該有相似於言說的智慧生起。如果沒有了解能詮的名言，對於所詮的意義，有這種智慧生起。所以不可言說。或者認為外在的意義雖然是確定的實在，也要等待能詮和所詮的智慧生起。

【English Translation】 English version The Suchness of No-Self Nature

Explanation: 'It cannot be said that the nature of phenomena' means that it can be said that phenomena have no self-nature, which is the meaning of being apart from the self-nature of what is grasped by conceptual proliferation that can be spoken of. 'The Suchness of No-Self Nature' is to accomplish this meaning and make it clear, that is, the Suchness manifested by the non-self-nature of all pudgalas (persons or sentient beings) and dharmas (phenomena), liberated from the two extremes of addition and subtraction, and is the object of the non-discriminating wisdom. Because there is an object, there must be an aspect. The next verse reveals the aspect of wisdom.

Treatise:

The aspects of the Bodhisattvas' practice, again, in the object, are non-discriminating wisdom; that which is known by it is without characteristics.

Explanation: Acting similarly in the object is called 'aspect'. Non-discriminating wisdom acts similarly in the realm of Suchness. 'That which is known by it is without characteristics' means that this wisdom is said to have the aspect of acting upon the realm of Suchness. This means that non-discriminating wisdom, in relation to the realm of Suchness, takes the aspect of acting with non-attention to all characteristics as its aspect. The next two verses explain and resolve doubts about the object and the aspect of wisdom mentioned above.

Treatise:

The meaning of corresponding self-nature, that which is discriminated is not other; words correspond to each other in succession, this is called the meaning of correspondence. Not apart from that which expresses, wisdom turns to that which is expressed; because the expression is not different, everything is inexpressible.

Explanation: If there is actually no meaning to be discriminated, then what is being discriminated? 'The meaning of corresponding self-nature, that which is discriminated is not other,' etc., means that the words correspond to each other in succession, the chanting is continuous, and the mind of conceptual proliferation relies on this false establishment to accomplish the meaning of conceptual proliferation, as that which is discriminated. There is no other real meaning as that which is discriminated, so it is said 'not other'. If there is no continuous chanting of words, then discrimination ceases. Why is it said that all phenomena are inexpressible? To reveal this principle, it is said 'Not apart from that which expresses, wisdom turns to that which is expressed,' etc. If there is actually a meaning that can be expressed, then apart from the expressing words, there should be a wisdom similar to words arising in relation to it. If the expressing words are not understood, then this wisdom arises in relation to the meaning expressed. Therefore, it is inexpressible. Or it is thought that although the external meaning is definitely real, it must also await the arising of the wisdom of that which expresses and that which is expressed.

為遮此故說如是言。非詮不同故。謂相異故非實能詮。以能詮名與所詮義別相取故。其相各異。云何得成定實詮表。一切不可言者。由此道理所有一切能詮所詮。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。后所得諸行者。謂無分別后得智中所得種種菩薩諸行。此行皆以智為所依。為進趣增長者。謂為增長菩薩諸行。此說任持有要所用。無顛倒故能持諸行。無分別智誰為助伴。若唯有一應無所能。

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。五到彼岸以為自性。此中前四波羅蜜多是資糧道。第五靜慮波羅蜜多是依止道。若在定心前說四種波羅蜜多諸善資助。便能生長無分別智。此智名慧波羅蜜多。乃至未得佛果已來。無分別智當於何處感異熟果。

論曰。

諸菩薩異熟　　于佛二會中　是無分別智　　由加行證得

釋曰。二會中者。謂于諸佛變化受用二身會中。由加行證得者。謂顯能感異熟果義。此非異熟因。能對治彼故。即增上果假名異熟。由此資熏。余有漏業令感異熟故立此名。若修加行無分別時。生在諸佛所現變化身眾會中

【現代漢語翻譯】現代漢語譯本：爲了遮止這種錯誤觀點，所以才這樣說。並非能詮（abhidhāna，能表達事物的聲音或符號）和所詮（artha，被表達的事物）沒有區別。因為能詮和所詮的相狀不同，所以能詮並非真實地表達所詮。因為能詮的名相和所詮的意義是分別取用的，它們的相狀各自不同，怎麼能成就確定真實的詮表呢？一切不可言說的事物都是如此。由於這個道理，所有一切能詮和所詮，都是不可言說的。那麼，無分別智（nirvikalpa-jñāna，不帶任何分別的智慧）依靠什麼來支援呢？

論曰：

諸菩薩任持，是無分別智；后所得諸行，為進趣增長。

釋曰：后所得諸行，指的是無分別后得智（prsthalabdha-jñāna，從無分別智中獲得的智慧）中所獲得的種種菩薩行。這些行都以智慧為所依。爲了進趣增長，指的是爲了增長菩薩的各種修行。這說明了任持具有重要的作用。因為沒有顛倒，所以能夠支援各種修行。那麼，無分別智的助伴是什麼呢？如果只有無分別智，應該一無所能。

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，一是資糧道（sambhāra-mārga，積累資糧的道路），二是依止道（niśraya-mārga，依靠的道路）。以五到彼岸（pañca-pāramitā，五種到達彼岸的方法）為自性。其中，前四種波羅蜜多（pāramitā，到達彼岸的方法，即佈施、持戒、忍辱、精進）是資糧道，第五種靜慮波羅蜜多（dhyāna-pāramitā，禪定）是依止道。如果在定心之前修習四種波羅蜜多，各種善行資助，便能生長無分別智。此智名為慧波羅蜜多（prajñā-pāramitā，智慧）。乃至未得佛果之前，無分別智將在何處感得異熟果（vipāka-phala，成熟的果報）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：二會中，指的是在諸佛的變化身（nirmāṇa-kāya，佛爲了教化眾生而示現的身）和受用身（saṃbhoga-kāya，佛享受法樂的身）的集會中。由加行證得，說明了能夠感得異熟果的意義。這並非是異熟因，因為能夠對治異熟果。所以是增上果（adhipati-phala，增上緣所產生的果報），假名為異熟。由此資助熏習，其餘有漏業（sāsrava-karma，帶有煩惱的業）才能感得異熟果，所以才立此名。如果修習加行，處於無分別狀態時，就會生在諸佛所顯現的變化身眾會中。

【English Translation】 English version: To prevent this misconception, these words are spoken. It is not that the signifier (abhidhāna, the sound or symbol that expresses something) and the signified (artha, the thing being expressed) are not different. Because the characteristics of the signifier and the signified are different, the signifier cannot truly express the signified. Because the name of the signifier and the meaning of the signified are taken separately, and their characteristics are different, how can a definite and real expression be achieved? All inexpressible things are like this. Due to this principle, all signifiers and signifieds are inexpressible. Then, what does non-discriminating wisdom (nirvikalpa-jñāna, wisdom without any discrimination) rely on for support?

Treatise:

The support of all Bodhisattvas is non-discriminating wisdom; the actions obtained afterward are for progress and growth.

Explanation: 'The actions obtained afterward' refers to the various Bodhisattva practices obtained from the wisdom gained after non-discrimination (prsthalabdha-jñāna, wisdom obtained after non-discriminating wisdom). These actions all rely on wisdom. 'For progress and growth' means to increase the various practices of Bodhisattvas. This explains that support has an important function. Because it is without inversion, it can support various practices. Then, what is the companion of non-discriminating wisdom? If there is only non-discriminating wisdom, it should be incapable of anything.

Treatise:

The companions of all Bodhisattvas are said to be two paths; this non-discriminating wisdom is the nature of the five perfections.

Explanation: The two paths are: first, the path of accumulation (sambhāra-mārga, the path of accumulating merit and wisdom), and second, the path of reliance (niśraya-mārga, the path of relying on wisdom). Its nature is the five perfections (pañca-pāramitā, the five methods of reaching the other shore). Among them, the first four perfections (pāramitā, methods of reaching the other shore, namely generosity, ethics, patience, and diligence) are the path of accumulation, and the fifth, meditative concentration (dhyāna-pāramitā, meditation), is the path of reliance. If one cultivates the four perfections before entering meditative concentration, various virtuous aids will arise, and non-discriminating wisdom will grow. This wisdom is called the perfection of wisdom (prajñā-pāramitā, wisdom). Until one attains Buddhahood, where will non-discriminating wisdom experience its resultant fruit (vipāka-phala, the fruit of maturation)?

Treatise:

The resultant fruit of all Bodhisattvas is in the two assemblies of the Buddhas; this non-discriminating wisdom is attained through effort.

Explanation: 'In the two assemblies' refers to the assemblies of the Buddhas' transformation body (nirmāṇa-kāya, the body manifested by the Buddha to teach sentient beings) and enjoyment body (saṃbhoga-kāya, the body in which the Buddha enjoys the Dharma bliss). 'Attained through effort' explains the meaning of being able to experience the resultant fruit. This is not the cause of the resultant fruit, because it can counteract the resultant fruit. Therefore, it is the dominant fruit (adhipati-phala, the fruit produced by the dominant condition), nominally called the resultant fruit. Through this assistance and熏習, other contaminated actions (sāsrava-karma, actions with afflictions) can experience the resultant fruit, so this name is established. If one cultivates effort and is in a non-discriminating state, one will be born in the assembly of the Buddhas' manifested transformation body.

。若時證得無分別智。便生諸佛所現受用身眾會中。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。前前生中無分別智。後後生處展轉增勝。是等流果。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。初極喜地入見道時。見一切地無分別理。初得出離。后修道中方得諸地成辦相應無分別智。誰為究竟。

論曰。

諸菩薩究竟　　得清凈三身　是無分別智　　得最上自在

釋曰。清凈三身者。謂初地中雖得三身而未清凈。至第十地乃得清凈。方名究竟。故說爾時得凈三身。得最上自在者。謂于爾時無分別智。非但獲得清凈三身。亦得最上十種自在。故名究竟無分別智。如何從何由何無染。

論曰。

如虛空無染　　是無分別智　種種極重惡　　由唯信勝解

釋曰。初問如何得無染者。答如虛空無染。次問從何得無染者。答種種極重惡。后問由何得無染者。答曰唯信勝解。謂唯由信由慧勝解以為因故。而得無染。

論曰。

如虛空無染　　是無分別智　解脫一切障　　得成辦相應

釋曰。解脫一切障者。解脫煩惱及所知障。

【現代漢語翻譯】現代漢語譯本：如果證得了無分別智（nirvikalpa-jñāna，不分別的智慧），就會生於諸佛所顯現的受用身（saṃbhogakāya，報身）的眾會之中。那麼，無分別智的等流果（nisyanda-phala，由因產生的相似結果）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：前一生中的無分別智，在後一生中輾轉增勝，這就是它的等流果。那麼，無分別智的出離（niḥsaraṇa，解脫）是什麼呢？

論曰：

諸菩薩出離，得成辦相應，是無分別智，應知於十地（daśa-bhūmi，菩薩修行的十個階段）。

釋曰：在初地極喜地（pramuditā-bhūmi）入見道（darśana-mārga，開始證悟真理的道）時，見到一切地的無分別理，這是初得出離。之後在修道（bhāvanā-mārga，通過修行來培養智慧的道）中，才能得到與諸地成辦相應的無分別智。那麼，無分別智的究竟（atyanta-niṣṭhā，最終完成）是什麼呢？

論曰：

諸菩薩究竟，得清凈三身（trikāya，佛的三種身），是無分別智，得最上自在（vaśitā，控制力）。

釋曰：清凈三身指的是，初地中雖然得到三身，但尚未清凈，到第十地才得清凈，這才能稱為究竟。所以說那時得到清凈三身。得到最上自在指的是，那時無分別智不僅獲得清凈三身，也得到最上的十種自在，所以稱為究竟無分別智。如何、從何、由何而無染（anāsrava，無煩惱）呢？

論曰：

如虛空無染，是無分別智，種種極重惡，由唯信勝解（adhimukti，殊勝的理解）。

釋曰：初問如何得無染，回答說如虛空無染。次問從何得無染，回答說從種種極重惡。后問由何得無染，回答說唯有通過信心和殊勝的理解作為因，才能得到無染。

論曰：

如虛空無染，是無分別智，解脫一切障（āvaraṇa，障礙），得成辦相應。

釋曰：解脫一切障指的是，解脫煩惱障（kleśāvaraṇa，由煩惱引起的障礙）及所知障（jñeyāvaraṇa，由對真理的無知引起的障礙）。

【English Translation】 English version: If one realizes non-discriminating wisdom (nirvikalpa-jñāna), one will be born in the assembly of the enjoyment body (saṃbhogakāya) manifested by the Buddhas. What is the outflowing result (nisyanda-phala) of non-discriminating wisdom?

Treatise says:

The outflowing of Bodhisattvas, in later births, is non-discriminating wisdom, its essence increasingly surpassing.

Explanation: The non-discriminating wisdom in previous births gradually increases and surpasses in later births. This is its outflowing result. What is the liberation (niḥsaraṇa) from non-discriminating wisdom?

Treatise says:

The liberation of Bodhisattvas, attaining accomplishment accordingly, is non-discriminating wisdom, known in the ten grounds (daśa-bhūmi).

Explanation: When entering the path of seeing (darśana-mārga) on the first ground, the Joyful Ground (pramuditā-bhūmi), one sees the non-discriminating principle of all grounds, which is the initial liberation. Later, in the path of cultivation (bhāvanā-mārga), one attains non-discriminating wisdom that corresponds to the accomplishment of the grounds. What is the ultimate completion (atyanta-niṣṭhā) of non-discriminating wisdom?

Treatise says:

The ultimate completion of Bodhisattvas, attaining the pure three bodies (trikāya), is non-discriminating wisdom, attaining supreme mastery (vaśitā).

Explanation: The pure three bodies refer to the fact that although the three bodies are attained in the first ground, they are not yet pure. They become pure only in the tenth ground, which is then called ultimate completion. Therefore, it is said that at that time, one attains the pure three bodies. Attaining supreme mastery refers to the fact that at that time, non-discriminating wisdom not only obtains the pure three bodies but also attains the supreme ten masteries, hence it is called the ultimate non-discriminating wisdom. How, from what, and by what is it unpolluted (anāsrava)?

Treatise says:

Like space unpolluted, is non-discriminating wisdom, various extremely heavy evils, by mere faith and superior understanding (adhimukti).

Explanation: The initial question asks how to attain unpollutedness, and the answer is like space unpolluted. The next question asks from what to attain unpollutedness, and the answer is from various extremely heavy evils. The final question asks by what to attain unpollutedness, and the answer is that only through faith and superior understanding as the cause can one attain unpollutedness.

Treatise says:

Like space unpolluted, is non-discriminating wisdom, liberating all obstructions (āvaraṇa), attaining accomplishment accordingly.

Explanation: Liberating all obstructions refers to liberating the afflictive obstructions (kleśāvaraṇa) and the cognitive obstructions (jñeyāvaraṇa).

得成辦相應者。謂在初地與得相應。乃至佛地成辦相應。

論曰。

如虛空無染　　是無分別智　常行於世間　　非世法所染

釋曰。常行於世間非世法所染者。此顯遍生一切生處利等世間八法不染。如紅蓮華出世間攝。如是三頌顯示三智所得勝利。加行根本后得三種無分別智。有何差別。

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　次第譬三智　　應知加行等

釋曰。為顯三智行相差別。說如是喻。如啞求受義者。譬如啞人求受境界。而未能受亦不能說。如是加行無分別智。求證真如而未能證。寂無言說當知亦爾。如啞正受義者。譬如啞人正受境界無所言說。如是根本無分別智。正證真如離諸戲論當知亦爾。如非啞受義者。如不啞人受諸境界。亦起言說。如是后得無分別智。反照真如現證境界。能起言教當知亦爾。由此道理釋如愚頌。如五求受義者。譬如五識求受境界。雖有所求而無分別。如是加行無分別智當知亦爾。如五正受義者。譬如五識正受境界。離諸分別。如是根本無分別智當知亦爾

【現代漢語翻譯】現代漢語譯本『得成辦相應者』，指的是在初地（Bodhisattva Bhumi，菩薩修行的第一個階段）與『得』相應，乃至在佛地（Buddha-bhumi，佛的境界）成就『相應』。

論曰：

『如虛空無染，是無分別智，常行於世間，非世法所染。』

釋曰：『常行於世間非世法所染者』，這顯示了遍及一切眾生所生之處，利益等世間八法都不能沾染它，就像紅蓮花出於世間一樣。這三頌顯示了三種智慧所獲得的勝利：加行（application，修行）、根本（fundamental，基礎）、后得（post-attainment，證悟后）三種無分別智（Nirvikalpa-jnana，沒有分別的智慧）。這三種智慧有什麼差別呢？

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，意識）受義，三智譬如是；如未解于論，求論受法義，次第譬三智，應知加行等。』

釋曰：爲了顯示三種智慧的行相差別，說了這些譬喻。『如啞求受義者』，譬如啞巴想要領受境界，卻不能領受，也不能說出來。這樣，加行無分別智，想要證悟真如（Tathata，事物的真實如是的狀態），卻未能證悟，寂靜無言，應當知道也是這樣。『如啞正受義者』，譬如啞巴正在領受境界，卻不能說話。這樣，根本無分別智，正在證悟真如，遠離各種戲論（Prapancha，虛妄分別），應當知道也是這樣。『如非啞受義者』，譬如不啞的人領受各種境界，也能說話。這樣，后得無分別智，反照真如，顯現證悟的境界，能夠開始言教，應當知道也是這樣。由此道理來解釋『如愚』頌。『如五求受義者』，譬如五識（five consciousnesses，眼識、耳識、鼻識、舌識、身識）想要領受境界，雖然有所求，卻沒有分別。這樣，加行無分別智，應當知道也是這樣。『如五正受義者』，譬如五識正在領受境界，遠離各種分別。這樣，根本無分別智，應當知道也是這樣。

【English Translation】 English version 『Accomplishing Correspondence』 refers to being in correspondence with 『attainment』 at the first Bhumi (Bodhisattva Bhumi, the first stage of a Bodhisattva's practice), and even accomplishing 『correspondence』 at the Buddha-bhumi (Buddha-bhumi, the state of a Buddha).

Treatise says:

『Like space, without defilement, is non-discriminating wisdom, constantly acting in the world, undefiled by worldly dharmas.』

Explanation: 『Constantly acting in the world, undefiled by worldly dharmas』 shows that it pervades all places where beings are born, and is undefiled by the eight worldly dharmas such as benefit. It is like a red lotus flower emerging from the world. These three verses show the victories obtained by the three wisdoms: the non-discriminating wisdoms of application (application, practice), fundamental (fundamental, basis), and post-attainment (post-attainment, after enlightenment). What are the differences between these three wisdoms?

Treatise says:

『Like a mute seeking to receive meaning, like a mute truly receiving meaning, like a non-mute receiving meaning, the three wisdoms are like this; like a fool seeking to receive meaning, like a fool truly receiving meaning, like a non-fool receiving meaning, the three wisdoms are like this; like the five seeking to receive meaning, like the five truly receiving meaning, like Manas (Manas, consciousness) receiving meaning, the three wisdoms are like this; like not understanding a treatise, seeking the meaning of the Dharma from the treatise, sequentially, these are metaphors for the three wisdoms, one should know the application and so on.』

Explanation: To show the differences in the aspects of the three wisdoms, these metaphors are given. 『Like a mute seeking to receive meaning』 is like a mute person wanting to receive a realm, but being unable to receive it and unable to speak about it. Thus, the non-discriminating wisdom of application wants to realize Suchness (Tathata, the true state of things), but has not yet realized it, being silent and speechless, one should know it is also like this. 『Like a mute truly receiving meaning』 is like a mute person truly receiving a realm, but being unable to speak. Thus, the fundamental non-discriminating wisdom is truly realizing Suchness, being apart from all fabrications (Prapancha, false discriminations), one should know it is also like this. 『Like a non-mute receiving meaning』 is like a non-mute person receiving various realms, and also being able to speak. Thus, the post-attainment non-discriminating wisdom reflects Suchness, manifesting the realized realm, and being able to begin teaching, one should know it is also like this. Using this principle to explain the verse 『like a fool』. 『Like the five seeking to receive meaning』 is like the five consciousnesses (five consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) wanting to receive a realm, although there is seeking, there is no discrimination. Thus, the non-discriminating wisdom of application, one should know it is also like this. 『Like the five truly receiving meaning』 is like the five consciousnesses truly receiving a realm, being apart from all discriminations. Thus, the fundamental non-discriminating wisdom, one should know it is also like this.

。如末那受義者。譬如意識能受境界亦能分別。如是后得無分別智當知亦爾。如未解于論求論受法義者。如未解論求誦于論。而未能誦。如是加行無分別智當知亦爾。如溫習論領受文字。如是根本無分別智當知亦爾。如已聽習通達法義。如是后得無分別智當知亦爾。由如是等眾多譬喻。如數次第喻加行等三智差別。次顯根本后得二智譬喻差別。

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。由此二頌顯示根本后得差別。閉目開目虛空色像。俱顯二智是無分別。是有分別。是其平等是不平等。其加行智未有所證故略不說。又加行智是本智因。其後得智是本智果。是故且辦無分別智成所作事。無分別智修成佛果既無分別。云何能作利有情事。

論曰。

如末尼天樂　　無思成自事　種種佛事成　　常離思亦爾

釋曰。今此頌中引彼末尼天樂兩喻。成立所得無分別智。雖無分別不作功用。成種種事如如意珠及以天樂。雖無是念我當放光。我當出聲。並無思故然由生彼有情福業意樂勢力。不待擊奏放種種光。出種種聲。諸佛菩薩無分別智。當知亦爾。雖離分別不作功用。而能隨彼所化有情福力意

【現代漢語翻譯】現代漢語譯本：如果說末那識接受意義，就像意識能夠接受境界也能分別一樣，那麼后得無分別智也應當知道是這樣。如果說不理解論而尋求論，接受法的意義，就像不理解論而尋求背誦論，卻不能背誦一樣，那麼加行無分別智也應當知道是這樣。如果說溫習論而領受文字，那麼根本無分別智也應當知道是這樣。如果說已經聽習通達法的意義，那麼后得無分別智也應當知道是這樣。通過像這樣的眾多譬喻，像數量次第一樣比喻加行等三種智慧的差別，接下來顯示根本智和后得智兩種智慧的譬喻差別。

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：由此二頌顯示根本智和后得智的差別。閉目和開目，虛空和色像，都顯示了兩種智慧是無分別和有分別，是平等和不平等。加行智因為沒有證得什麼，所以略而不說。而且加行智是根本智的因，后得智是根本智的果。因此暫且辦成無分別智所要做的事情。無分別智修成佛果既然沒有分別，怎麼能做利益有情的事情呢？

論曰：如末尼（如意寶珠）天樂，無思成自事；種種佛事成，常離思亦爾。

釋曰：現在這首頌中引用如意寶珠和天樂兩種譬喻，成立所得的無分別智。雖然沒有分別，不作功用，卻能成就種種事情，就像如意寶珠以及天樂一樣。雖然沒有『我應當放光』、『我應當出聲』這樣的念頭，並且沒有思慮，然而由於產生它們的有情福業和意樂勢力，不用敲擊演奏就能放出種種光芒，發出種種聲音。諸佛菩薩的無分別智，應當知道也是這樣。雖然遠離分別，不作功用，卻能夠隨著所化有情的福力意樂。

【English Translation】 English version: If the Manas (mind consciousness) receives meaning, just as consciousness can receive objects and also discriminate, then the Post-attainment Non-discriminating Wisdom should also be understood to be like this. If one seeks the meaning of the Dharma (teachings) in a treatise without understanding it, just as one seeks to recite a treatise without understanding it and is unable to recite it, then the Preparatory Non-discriminating Wisdom should also be understood to be like this. If one reviews a treatise and comprehends the words, then the Fundamental Non-discriminating Wisdom should also be understood to be like this. If one has already listened, studied, and understood the meaning of the Dharma, then the Post-attainment Non-discriminating Wisdom should also be understood to be like this. Through such numerous metaphors, the differences between the three wisdoms, such as Preparatory Wisdom, are illustrated in numerical order. Next, the metaphorical differences between the Fundamental Wisdom and the Post-attainment Wisdom are shown.

Treatise says: Like a person closing their eyes, is Non-discriminating Wisdom; immediately opening them again, so is Post-attainment Wisdom; it should be known like empty space, is Non-discriminating Wisdom; within it appear forms and images, so is Post-attainment Wisdom.

Explanation: These two verses show the difference between Fundamental Wisdom and Post-attainment Wisdom. Closing and opening the eyes, empty space and forms, all show that the two wisdoms are non-discriminating and discriminating, equal and unequal. Preparatory Wisdom is omitted because it has not attained anything. Moreover, Preparatory Wisdom is the cause of Fundamental Wisdom, and Post-attainment Wisdom is the result of Fundamental Wisdom. Therefore, let us temporarily accomplish the tasks of Non-discriminating Wisdom. Since Non-discriminating Wisdom cultivates the fruit of Buddhahood without discrimination, how can it benefit sentient beings?

Treatise says: Like a Mani (wish-fulfilling jewel) and heavenly music, without thought, accomplish their own tasks; various Buddha-activities are accomplished, constantly free from thought, so it is.

Explanation: Now, this verse uses the two metaphors of the wish-fulfilling jewel and heavenly music to establish the obtained Non-discriminating Wisdom. Although without discrimination and without effort, it can accomplish various things, just like the wish-fulfilling jewel and heavenly music. Although there is no thought of 'I should emit light' or 'I should produce sound,' and there is no deliberation, yet due to the meritorious karma and intentional power of the sentient beings who give rise to them, without striking or playing, they emit various lights and produce various sounds. The Non-discriminating Wisdom of Buddhas and Bodhisattvas should also be known to be like this. Although free from discrimination and without effort, it can follow the meritorious power and intention of the sentient beings to be transformed.

樂。現作種種利樂事轉。次當顯示無分別智所有甚深。無分別智境界云何。為緣分別依他起性。為緣余境自體亦爾。為智非智。若爾何失。若緣分別依他起性。云何得成無分別智。若緣余境余境定無。當何所緣。若是其智應有所知。若是非智云何得名無分別智。為離如是一切過失故說頌言。

論曰。

非於此非余　　非智而是智　與境無有異　　智成無分別

釋曰。無分別智不緣分別依他起性。無分別故。非緣分別成無分別。亦不緣余以為境界。以即緣此分別法性為境界故。法與法性若一若異俱不可說。是故此智不可定說。緣分別境非分別境。自體亦爾。不可說言決定是智。如加行智及后得智分別無故。亦不可說決定非智。以加行智為先因故。與境無有異智成無分別者。不可分別此是能知。此是所知。能取所取分別無故。此智與境無差別相。譬如虛空與虛空中所有光明。是故此智成無分別。余契經中說一切法性無分別。今當解釋。

論曰。

應知一切法　　本性無分別　所分別無故　　無分別智無

釋曰。所分別無故者。由所分別遍計所執義永無故。余契經中說一切法性無分別。若一切法本來自性無分別者。何不一切有情之類從本已來不作功用自然解脫。無分別智彼無有故。由

【現代漢語翻譯】現代漢語譯本：接下來將進行各種利益和快樂的事情的轉變。其次，應當展示無分別智（nirvikalpa-jñāna，不帶任何分別的智慧）所具有的甚深之處。無分別智的境界是怎樣的呢？是以分別依他起性（paratantra-svabhāva，依賴於其他條件而生起的性質）為緣，還是以其他境界的自性也是如此為緣？是智（jñāna，智慧）還是非智？如果是這樣，會有什麼過失？如果以分別依他起性為緣，怎麼能成就無分別智呢？如果以其他境界為緣，其他境界肯定是虛無的，那又以什麼為緣呢？如果是智，應該有所知；如果不是智，又怎麼能稱為無分別智呢？爲了避免像這樣的一切過失，所以說了下面的偈頌。

論曰：

非於此非余，非智而是智，與境無有異，智成無分別。

釋曰：無分別智不以分別依他起性為緣，因為它是無分別的。不以分別作為緣而成無分別。也不以其他作為境界，因為它直接以這個分別法的法性（dharmatā，法的真實性質）作為境界。法與法性，說它們是一還是異，都是不可說的。因此，這個智慧不能確定地說，是以分別的境界還是非分別的境界為緣。自性也是如此。不能說它一定是智，就像加行智（prayoga-jñāna，修行過程中獲得的智慧）和后得智（prsthalabdha-jñāna，從禪定中出來后獲得的智慧），因為它們沒有分別。也不能說它一定不是智，因為有加行智作為先前的因。『與境無有異，智成無分別』的意思是，不能分別說這是能知（jñātā，知者），這是所知（jñeya，被知者），因為能取和所取的分別不存在。這個智慧與境界沒有差別相，就像虛空與虛空中所有的光明一樣。因此，這個智慧成就了無分別。其他的契經（sūtra，佛經）中說一切法的自性是無分別的，現在來解釋。

論曰：

應知一切法，本性無分別，所分別無故，無分別智無。

釋曰：『所分別無故』的意思是，由於所分別的遍計所執義（parikalpita，虛構的、錯誤的認知）永遠不存在。其他的契經中說一切法的自性是無分別的。如果一切法本來自身就是無分別的，為什麼不是一切有情（sattva，眾生）從一開始就不需要努力就能自然解脫呢？因為他們沒有無分別智。

【English Translation】 English version: Next, there will be a transformation of various benefits and happiness. Secondly, the profoundness of the non-discriminating wisdom (nirvikalpa-jñāna, wisdom without any discrimination) should be displayed. What is the realm of non-discriminating wisdom like? Is it based on the dependent nature of discrimination (paratantra-svabhāva, the nature of arising dependent on other conditions), or is it based on the self-nature of other realms as well? Is it wisdom (jñāna, knowledge) or non-wisdom? If so, what would be the fault? If it is based on the dependent nature of discrimination, how can non-discriminating wisdom be achieved? If it is based on other realms, other realms are definitely non-existent, then what would it be based on? If it is wisdom, it should have something to know; if it is not wisdom, how can it be called non-discriminating wisdom? To avoid all such faults, the following verse is spoken.

Treatise says:

Not in this, not in other, not wisdom but wisdom, with the object without difference, wisdom becomes non-discriminating.

Explanation: Non-discriminating wisdom does not take the dependent nature of discrimination as its object, because it is non-discriminating. It does not become non-discriminating by taking discrimination as its object. Nor does it take other things as its realm, because it directly takes the Dharma-nature (dharmatā, the true nature of Dharma) of this discriminating Dharma as its realm. Whether Dharma and Dharma-nature are said to be the same or different is unspeakable. Therefore, this wisdom cannot be definitely said to be based on the realm of discrimination or the realm of non-discrimination. The self-nature is also the same. It cannot be said that it is definitely wisdom, like the wisdom of application (prayoga-jñāna, wisdom gained during practice) and the wisdom gained after (prsthalabdha-jñāna, wisdom gained after emerging from meditation), because they have no discrimination. Nor can it be said that it is definitely not wisdom, because there is the wisdom of application as a prior cause. 'With the object without difference, wisdom becomes non-discriminating' means that it cannot be distinguished that this is the knower (jñātā, the one who knows) and this is the known (jñeya, the one being known), because the discrimination of the taker and the taken does not exist. This wisdom has no difference in appearance from the object, just like space and the light in space. Therefore, this wisdom achieves non-discrimination. Other sūtras (sūtra, Buddhist scriptures) say that the nature of all Dharmas is non-discriminating, and now we will explain it.

Treatise says:

It should be known that all Dharmas are originally non-discriminating in nature, because what is discriminated does not exist, non-discriminating wisdom does not exist.

Explanation: 'Because what is discriminated does not exist' means that the meaning of what is discriminated, the completely imagined (parikalpita, fabricated, false cognition), never exists. Other sūtras say that the nature of all Dharmas is non-discriminating. If all Dharmas are originally non-discriminating in nature, why don't all sentient beings (sattva, beings) naturally attain liberation from the beginning without effort? Because they do not have non-discriminating wisdom.

彼有情於一切法無分別性。現證真智本來未生。諸菩薩等。於一切法無分別性種性為因。證智已生由此道理。諸菩薩等能得解脫。非余有情。次當顯示加行智等。各有三種五種差別。

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。此加行智生起差別由三種力。一因緣力。二引發力。三數習力。因緣力者。謂種性力。或有種性會遇強緣。速起加行。如是加行種性為因。而得生起。言種性者。謂無始來六處殊勝。能得佛果法爾功能。引發力者。謂前生中已習為因發起加行。數習力者。謂現在生數數修習。由士用力發起加行。

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。喜足無分別者。謂于下劣義而生喜足。於後勝進不悕求故。名無分別。如得世間聞思兩智。于少分義。或已信解或已決了。便生喜足。或如已得世間修慧證第一有粗煩惱息。于中執為究竟解脫。便生喜足。如是等類皆名喜足無分別智。無顛倒無分別者。謂聖弟子等。彼由修慧于苦等諦起無常等四無倒行。不起常等顛倒分別。名無顛倒無分別智。無戲論無分別者。謂諸菩薩于無常等亦不分別。乃至菩提亦離戲論。由一切法無分別理。出過一切名言道故。超度一切世智境故。由戲

【現代漢語翻譯】現代漢語譯本彼有情於一切法無分別性。現證真智本來未生。意思是說，那些眾生對於一切法的無分別自性，當下證悟的真實智慧本來就沒有生起。諸菩薩等。於一切法無分別性種性為因。證智已生由此道理。諸菩薩等能得解脫。非余有情。而諸菩薩等，以對於一切法無分別性的種性作為原因，證悟的智慧已經生起，由於這個道理，諸菩薩等能夠得到解脫，而不是其他的眾生。次當顯示加行智等。各有三種五種差別。接下來應當顯示加行智等，各自有三種或五種的差別。

論曰。此中加行無分別智有三種。謂因緣引發數習生差別故。論中說：這裡加行無分別智有三種，是因為因緣、引發、數習生起的差別。

釋曰。此加行智生起差別由三種力。一因緣力。二引發力。三數習力。解釋說：這種加行智的生起差別由三種力量導致：一是因緣力，二是引發力，三是數習力。因緣力者。謂種性力。或有種性會遇強緣。速起加行。如是加行種性為因。而得生起。因緣力指的是種性的力量。或者有些種性遇到強有力的因緣，迅速生起加行。這樣的加行以種性為因而得以生起。言種性者。謂無始來六處殊勝。能得佛果法爾功能。所說的種性，指的是無始以來六根（眼、耳、鼻、舌、身、意）殊勝，能夠獲得佛果自然而然的功能。引發力者。謂前生中已習為因發起加行。引發力指的是前一生中已經習以為常作為原因而發起加行。數習力者。謂現在生數數修習。由士用力發起加行。數習力指的是現在這一生中多次修習，通過努力而發起加行。

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。論中說：根本無分別智也有三種，即喜足無分別、無顛倒無分別、無戲論無分別的差別。

釋曰。喜足無分別者。謂于下劣義而生喜足。於後勝進不悕求故。名無分別。解釋說：喜足無分別，指的是對於低劣的意義產生喜悅滿足，對於之後更殊勝的進步不再希求，因此稱為無分別。如得世間聞思兩智。于少分義。或已信解或已決了。便生喜足。比如獲得了世間的聞慧和思慧兩種智慧，對於少部分的意義，或者已經信解或者已經決斷了，便產生喜悅滿足。或如已得世間修慧證第一有粗煩惱息。于中執為究竟解脫。便生喜足。或者像已經獲得世間的修慧，證得了第一有（有頂天）的粗重煩惱止息，就在其中執著為究竟解脫，便產生喜悅滿足。如是等類皆名喜足無分別智。像這些等等都叫做喜足無分別智。無顛倒無分別者。謂聖弟子等。彼由修慧于苦等諦起無常等四無倒行。不起常等顛倒分別。名無顛倒無分別智。無顛倒無分別，指的是聖弟子等，他們通過修慧，對於苦等四諦生起無常等四種無顛倒的行相，不生起常等顛倒的分別，稱為無顛倒無分別智。無戲論無分別者。謂諸菩薩于無常等亦不分別。乃至菩提亦離戲論。由一切法無分別理。出過一切名言道故。超度一切世智境故。由戲論。無戲論無分別，指的是諸菩薩對於無常等等也不分別，乃至對於菩提也遠離戲論。由於一切法無分別的道理，超出了所有名言的道路，超越了一切世間智慧的境界。由於戲論。

【English Translation】 English version Those sentient beings do not have the nature of non-discrimination towards all dharmas (laws, phenomena). The directly realized true wisdom is originally unborn. The Bodhisattvas (enlightenment beings), etc., take the seed nature of non-discrimination towards all dharmas as the cause. The wisdom of realization has already arisen. Due to this reason, the Bodhisattvas, etc., are able to attain liberation, not other sentient beings. Next, the progressive wisdom (加行智, jiāxíng zhì) and others will be shown, each having three or five kinds of differences.

Treatise says: Here, the progressive non-discriminating wisdom has three kinds, namely, the differences arising from cause and condition, initiation, and repeated practice.

Explanation says: The difference in the arising of this progressive wisdom is due to three kinds of forces: first, the force of cause and condition; second, the force of initiation; third, the force of repeated practice. The force of cause and condition refers to the force of seed nature. Or some seed natures encounter strong conditions and quickly give rise to progressive practice. Such progressive practice arises with seed nature as the cause. The term 'seed nature' refers to the superior qualities of the six sense bases (眼, ear, nose, tongue, body, mind) from beginningless time, the natural ability to attain Buddhahood. The force of initiation refers to initiating progressive practice with the habituated actions from previous lives as the cause. The force of repeated practice refers to repeated practice in the present life, initiating progressive practice through effort.

Treatise says: The fundamental non-discriminating wisdom also has three kinds, namely, the differences of being content, non-inverted, and non-conceptual proliferation.

Explanation says: 'Content non-discrimination' refers to being content with inferior meanings and not seeking further advancement, hence it is called non-discrimination. For example, having obtained the two wisdoms of hearing and thinking in the world, one becomes content with understanding or deciding on a small portion of meaning. Or, for example, having obtained worldly cultivation wisdom and realizing the cessation of coarse afflictions in the first existence (有頂天, yǒu dǐng tiān - the peak of existence), one clings to it as ultimate liberation and becomes content. All such categories are called content non-discriminating wisdom. 'Non-inverted non-discrimination' refers to noble disciples, etc. Through cultivation wisdom, they give rise to the four non-inverted aspects of impermanence, etc., towards the Truths of Suffering (苦諦, kǔ dì), etc., and do not give rise to inverted discriminations of permanence, etc. This is called non-inverted non-discriminating wisdom. 'Non-conceptual proliferation non-discrimination' refers to Bodhisattvas who do not discriminate even about impermanence, etc., and even Bodhi (菩提, enlightenment) is free from conceptual proliferation. Due to the principle of non-discrimination towards all dharmas, it transcends all paths of verbal expression and surpasses all realms of worldly wisdom. Due to conceptual proliferation.

論名是世俗聲。世俗智攝。遠離此故名無戲論無分別智。

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。此後得智所作別故。有其五種。謂通達等。思擇之聲一一皆有。通達思擇者。于真決定於真現觀故名通達。由后得智思擇如是所得通達。謂即于中自內審察此事如是。是故說名通達思擇隨念思擇者。謂於後時隨念通達。念言我曾通達是事。是故說名隨念思擇。安立思擇者。謂從此出。如所通達為他宣說。是故說名安立思擇。和合思擇者。謂總相觀緣一切法。由此觀故進趣轉依。或轉依已重起此觀。是故說名和合思擇。如意思擇者。謂智現前隨所思惟。一切如意。如令地等變成金等。是故說名如意思擇。此思擇聲。意說其智。前說一切法本性無分別。所分別無故。云何得知所分別義實無所有。為欲成立彼無所有。故說多頌。

論曰。

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　　

【現代漢語翻譯】現代漢語譯本：『論名是世俗聲。世俗智攝。遠離此故名無戲論無分別智。』意思是說，『論名』（Nāma，名稱）是世俗的言語聲音，屬於世俗智慧所包含的範疇。因為遠離了這些世俗的戲論，所以才稱為『無戲論無分別智』（Nirvikalpa-jñāna，無分別智）。

『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。』論中說，后得的無分別智有五種，分別是通達思擇、隨念思擇、安立思擇、和合思擇以及如意思擇，因為它們各自的作用和特點不同。

『釋曰。此後得智所作別故。有其五種。謂通達等。思擇之聲一一皆有。通達思擇者。于真決定於真現觀故名通達。由后得智思擇如是所得通達。謂即于中自內審察此事如是。是故說名通達思擇隨念思擇者。謂於後時隨念通達。念言我曾通達是事。是故說名隨念思擇。安立思擇者。謂從此出。如所通達為他宣說。是故說名安立思擇。和合思擇者。謂總相觀緣一切法。由此觀故進趣轉依。或轉依已重起此觀。是故說名和合思擇。如意思擇者。謂智現前隨所思惟。一切如意。如令地等變成金等。是故說名如意思擇。此思擇聲。意說其智。前說一切法本性無分別。所分別無故。云何得知所分別義實無所有。為欲成立彼無所有。故說多頌。』解釋說，因為這后得智所起的作用各不相同，所以有五種。也就是通達思擇等等，每個名稱後面都有『思擇』二字。『通達思擇』，是指對於真理已經確定，並且真實地現觀，所以稱為『通達』。通過後得智來思擇這樣獲得的通達，也就是在其中自己內心審察此事確實如此，所以稱為『通達思擇』。『隨念思擇』，是指在之後的時間裡，隨念之前的通達，回憶說我曾經通達此事，所以稱為『隨念思擇』。『安立思擇』，是指從這種狀態出來，像所通達的那樣為他人宣說，所以稱為『安立思擇』。『和合思擇』，是指總體地觀察，緣於一切法，通過這種觀察，進而趨向轉依（āśraya-parivṛtti，轉變所依），或者在轉依之後重新生起這種觀察，所以稱為『和合思擇』。『如意思擇』，是指智慧現前，隨著所思所想，一切都如意實現，比如使土地等變成黃金等，所以稱為『如意思擇』。這裡的『思擇』，實際上指的是智慧。前面說一切法的本性是無分別的，因為所分別的對象並不存在。那麼，如何得知所分別的意義實際上並不存在呢？爲了成立它確實不存在，所以說了下面的偈頌。

『論曰。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』論中說：鬼、傍生、人、天，各自根據其相應的業力和感知，對於同一件事物，他們的認知和感受各不相同，因此可以認為他們所認知的『義』並非真實不變的。對於過去的事情等等，在夢境、影像和倒影中，雖然所緣的對象並非真實存在，但是境相卻能夠顯現。如果『義』的自性是真實存在的，那麼就不會有無分別智的存在了。如果無分別智不存在，那麼證得佛果就變得不合邏輯了。獲得自在的菩薩，由於殊勝的勝解力的緣故，可以如意地使土地等變成其他事物，獲得禪定的人也是如此。成就簡擇的人，有智慧並獲得禪定的人，思惟一切法的時候，一切法都如其所是地顯現。這是無分別智的作用。

【English Translation】 English version: 'The name is a worldly sound, encompassed by worldly wisdom. Because of being away from this, it is called non-conceptual non-discriminating wisdom.' This means that 'name' (Nāma) is a worldly sound, encompassed by worldly wisdom. Because of being away from these worldly elaborations, it is called 'non-conceptual non-discriminating wisdom' (Nirvikalpa-jñāna).

'The treatise says: The post-attainment non-discriminating wisdom has five types, namely, understanding, recollection, establishment, combination, and wish-fulfilling discrimination.' The treatise states that the post-attainment non-discriminating wisdom has five types: understanding discrimination, recollection discrimination, establishment discrimination, combination discrimination, and wish-fulfilling discrimination, because their respective functions and characteristics are different.

'Explanation: Because the functions of this post-attainment wisdom are different, there are five types, namely, understanding, etc. The term 'discrimination' is present in each one. 'Understanding discrimination' means that one is certain about the truth and truly directly perceives it, hence it is called 'understanding'. Through post-attainment wisdom, one discriminates the understanding thus obtained, meaning that one internally examines within oneself that this matter is indeed so, hence it is called 'understanding discrimination'. 'Recollection discrimination' means that at a later time, one recollects the understanding, remembering that one had understood this matter, hence it is called 'recollection discrimination'. 'Establishment discrimination' means that one comes out of this state and proclaims to others as one has understood, hence it is called 'establishment discrimination'. 'Combination discrimination' means that one observes the totality, contemplating all dharmas. Through this contemplation, one progresses towards the transformation of the basis (āśraya-parivṛtti), or after the transformation of the basis, one arises this contemplation again, hence it is called 'combination discrimination'. 'Wish-fulfilling discrimination' means that when wisdom is present, whatever one thinks, everything is fulfilled as desired, such as turning earth into gold, hence it is called 'wish-fulfilling discrimination'. The term 'discrimination' here actually refers to wisdom. It was previously said that the nature of all dharmas is non-discriminating, because the objects of discrimination do not exist. So, how can one know that the meaning of what is discriminated is actually non-existent? In order to establish that it is indeed non-existent, the following verses are spoken.' The explanation states that because the functions of this post-attainment wisdom are different, there are five types. That is, understanding discrimination, etc., and the word 'discrimination' is present in each name. 'Understanding discrimination' refers to being certain about the truth and truly directly perceiving it, hence it is called 'understanding'. Through post-attainment wisdom, one discriminates the understanding thus obtained, which means that one internally examines within oneself that this matter is indeed so, hence it is called 'understanding discrimination'. 'Recollection discrimination' refers to, at a later time, recollecting the previous understanding, remembering that one had understood this matter, hence it is called 'recollection discrimination'. 'Establishment discrimination' refers to coming out of this state and proclaiming to others as one has understood, hence it is called 'establishment discrimination'. 'Combination discrimination' refers to observing the totality, contemplating all dharmas. Through this observation, one progresses towards the transformation of the basis (āśraya-parivṛtti), or after the transformation of the basis, one arises this contemplation again, hence it is called 'combination discrimination'. 'Wish-fulfilling discrimination' refers to when wisdom is present, whatever one thinks, everything is fulfilled as desired, such as turning earth into gold, hence it is called 'wish-fulfilling discrimination'. The term 'discrimination' here actually refers to wisdom. It was previously said that the nature of all dharmas is non-discriminating, because the objects of discrimination do not exist. So, how can one know that the meaning of what is discriminated is actually non-existent? In order to establish that it is indeed non-existent, the following verses are spoken.

'The treatise says: Ghosts, animals, humans, and gods, each according to their respective circumstances, Perceive the same thing differently, therefore the meaning is not truly real. Regarding past events, in dreams, images, and reflections, Although the object is not real, the appearance of the object is accomplished. If the nature of meaning were truly real, There would be no non-discriminating wisdom. If this did not exist, attaining Buddhahood would be illogical. Bodhisattvas who have attained freedom, due to the power of superior aspiration, Can transform earth into other things as desired, and so can those who have attained samādhi. Those who have accomplished discernment, those who are wise and have attained samādhi, When contemplating all dharmas, all dharmas appear as they are. This is the activity of non-discriminating wisdom.' The treatise says: Ghosts, animals, humans, and gods, each according to their respective karma and perception, have different cognitions and feelings about the same thing. Therefore, it can be considered that the 'meaning' they perceive is not truly unchanging. Regarding past events, in dreams, images, and reflections, although the object of perception is not truly existent, the appearance of the object can manifest. If the self-nature of 'meaning' were truly existent, then there would be no existence of non-discriminating wisdom. If non-discriminating wisdom did not exist, then attaining Buddhahood would become illogical. Bodhisattvas who have attained freedom, due to the power of superior aspiration, can transform earth and other things into other things as desired, and so can those who have attained dhyana. Those who have accomplished discernment, those who are wise and have attained dhyana, when contemplating all dharmas, all dharmas appear as they are. This is the function of non-discriminating wisdom.

諸義皆不現　當知無有義　　由此亦無識

釋曰。鬼傍生人天等者。謂於人等見有水處。餓鬼見是陸地高原。於人所見有糞穢處。傍生見為凈妙飲食。於人所見不凈物中。餓鬼畜生見為清凈。於人所見凈妙飲食。諸天見為臭穢不凈。非相違事同一處有。故知遍計所執義無。若無有義。云何無境識得現行。何故詰問。汝經部師。過去未來境界非有。云何于中得有智轉。又于夢中夢像實無。云何智起非隘室中偃臥一處容有夢智所緣真實山河象等。又未曾經自斷其首。云何夢見非不得通憶宿住事。又于鏡等三摩地中。所行二影非真實有。云何瞭然當心顯現。故知自緣心之影像而境相成就者。總結過去未來等境。雖非實有而於自心境相成就。若義義性成無無分別智者。若諸境義義性成實。無分別智應不得成。分別有故。此若無佛果證得不應理者。此無分別智體若無。證得佛果不應道理。是則應成害本過失。是故應知所分別義定非成實。又此境義定非實有。何以故。得自在菩薩者。謂諸菩薩得大自在。由勝解力故者。由意解力。如欲地等成者。謂變地等令成金等。得定者亦爾者。謂除菩薩餘聲聞等得靜慮者。成就簡擇者者謂慧成滿者。言有智者。謂與成滿正智相應。是故菩薩名有智者。得定者者。得三摩地。思惟一切法

【現代漢語翻譯】現代漢語譯本『諸義皆不現，當知無有義，由此亦無識』

解釋：鬼、傍生（動物）、人、天等眾生，在人看來有水的地方，餓鬼卻看到的是陸地高原。在人看來是糞穢的地方，動物卻認為是乾淨美好的食物。在人看來是不乾淨的東西，餓鬼和畜生卻認為是清凈的。在人看來是乾淨美好的食物，諸天卻認為是臭穢不凈的。這些看似矛盾的事情發生在同一處，因此可知遍計所執的『義』（事物本身）是不存在的。如果『義』不存在，那麼沒有外境，『識』（意識）又如何產生呢？

為什麼這樣詰問呢？你們經部師認為，過去和未來的境界並不存在，那麼如何能有智慧在其中運轉呢？又比如在夢中，夢中的景象並非真實存在，那麼智慧又如何生起呢？難道在狹小的房間里躺著，就能容納夢中智慧所緣的真實山河、大象等景像嗎？又比如沒有曾經自己砍斷自己的頭，怎麼會夢見呢？難道不能通過神通回憶起過去的事情嗎？又比如在鏡子等三摩地（禪定）中，所顯現的二影並非真實存在，那麼又如何能清晰地在心中顯現呢？所以說，是依靠自心所緣的影像，而境相才得以成就。

總結來說，過去、未來等境界，雖然並非真實存在，但卻能在自心中成就境相。如果『義』（事物）的『義性』（本質）是真實存在的，那麼無分別智（不帶任何分別的智慧）就不應該能夠成就，因為有分別的緣故。如果無分別智不存在，那麼證得佛果就不合道理，這就會犯下自相矛盾的過失。因此應該知道，所分別的『義』必定不是真實存在的。而且，這些境界的『義』必定不是真實存在的。為什麼呢？

『得自在菩薩』，指的是獲得大自在的菩薩，『由勝解力故』，指的是憑藉意解的力量，『如欲地等成者』，指的是變化土地等，使其變成黃金等。『得定者亦爾』，指的是除了菩薩之外，其餘的聲聞等獲得靜慮（禪定）的人。『成就簡擇者』，指的是智慧圓滿的人。『言有智者』，指的是與圓滿的正智相應的人。因此，菩薩被稱為『有智者』。『得定者』，指的是獲得三摩地（禪定），思惟一切法的人。

【English Translation】 English version 'When all meanings are not apparent, Know that there is no meaning, Therefore, there is also no consciousness.'

Explanation: Beings such as ghosts, animals, humans, and devas (gods), where humans see water, hungry ghosts see dry land and highlands. Where humans see filth, animals see pure and wonderful food. Where humans see impure things, hungry ghosts and animals see purity. Where humans see pure and wonderful food, devas see foul and impure things. These seemingly contradictory things exist in the same place, so it is known that the 'meaning' (the thing itself) that is grasped by conceptual proliferation does not exist. If the 'meaning' does not exist, then without an external object, how can 'consciousness' (awareness) arise?

Why is this questioned? Your Sautrāntika (a Buddhist school) teachers believe that the past and future realms do not exist, so how can wisdom operate within them? Also, for example, in a dream, the scenes in the dream do not actually exist, so how does wisdom arise? Could it be that lying in a narrow room can accommodate the real mountains, rivers, elephants, and other scenes that are the objects of dream wisdom? Also, for example, without ever having cut off one's own head, how can one dream of it? Can't one recall past events through supernatural powers? Also, for example, in mirrors and other samādhis (meditative states), the two shadows that appear are not actually real, so how can they appear clearly in the mind? Therefore, it is said that it is by relying on the images that are objects of one's own mind that the appearance of objects is accomplished.

In summary, realms such as the past and future, although not actually real, can accomplish the appearance of objects in one's own mind. If the 'meaning-nature' (essence) of 'meaning' (things) is truly existent, then non-discriminating wisdom (wisdom without any discrimination) should not be able to be accomplished, because of the existence of discrimination. If non-discriminating wisdom does not exist, then attaining Buddhahood would be unreasonable, and this would commit the fault of self-contradiction. Therefore, it should be known that the 'meaning' that is discriminated is definitely not truly existent. Moreover, the 'meaning' of these realms is definitely not truly existent. Why?

'Bodhisattvas who have attained mastery' refers to Bodhisattvas who have attained great mastery. 'Because of the power of superior understanding' refers to the power of mental understanding. 'Like the earth, etc., becoming as desired' refers to transforming the earth, etc., making it become gold, etc. 'Those who have attained samādhi are also like that' refers to those other than Bodhisattvas, such as Śrāvakas (listeners), who have attained dhyāna (meditative absorption). 'Those who have accomplished discernment' refers to those whose wisdom is complete. 'Those who are said to have wisdom' refers to those who are in accordance with complete right wisdom. Therefore, Bodhisattvas are called 'those who have wisdom'. 'Those who have attained samādhi' refers to those who have attained samādhi (meditative concentration) and contemplate all dharmas (phenomena).

者。謂正思惟一切契經應頌等法。如義皆顯現者。謂以種種無我等行。如如思惟契經等法。如是如是其義顯現。是故應知即此如理作意之心。似其所取能取相現。一切外義都無所有。無分別智行諸義皆不現者。此中應續前說許義非真實言。由諸菩薩無分別智現起行時。一切境義皆不顯現是故應知所有境義皆非實有。當知無有義由此亦無識者。結勸應知無有境義。由此能識亦無所有。非無所識而有能識應正道理。前于廣釋所知相中。已具辯析如是道理。

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。般若波羅蜜多與無分別智無有差別者。性相等故。謂諸所有無分別智。即是般若波羅蜜多故。彼經中作如是說。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。此義云何。謂由遠離五種處故。即是遠離外道我執處等五處差別。此中可居故名為處。遠離外道我執處者。謂諸外道安住我執。作是念言。我能了知此是我慧。

【現代漢語翻譯】現代漢語譯本：

『者。謂正思惟一切契經（Sutra，佛經）應頌等法。』意思是說，正確地思惟一切佛經、應頌等法。

『如義皆顯現者。』意思是說，以種種無我等行，像那樣思惟佛經等法，就像那樣，它的意義就顯現出來。所以應該知道，就是這個如理作意的心，好像它所取和能取的相都顯現出來，一切外在的意義都沒有。『無分別智行諸義皆不現者。』這裡應該接續前面所說的允許意義並非真實的話。由於諸位菩薩無分別智現起執行的時候，一切境界的意義都不顯現，所以應該知道，所有的境界意義都不是真實存在的。應當知道沒有意義，因此也沒有能認識意義的人。總結勸告應該知道沒有境界意義，因此能認識的主體也沒有。沒有所認識的對象，卻有能認識的主體，這不合道理。前面在廣泛解釋所知相中，已經詳細辨析過這樣的道理。

論曰：般若波羅蜜多（Prajnaparamita，智慧到彼岸）與無分別智沒有差別。就像所說的，菩薩安住在般若波羅蜜多中，如果處在不適當的境地，就不能圓滿修習其他的波羅蜜多。什麼叫做處在不適當的境地而不能圓滿修習呢？就是由於遠離五種境地。第一，遠離外道我執的境地；第二，遠離未見真如（Tathata，事物的真實本性）的菩薩的分別心；第三，遠離生死和涅槃（Nirvana，寂滅）的二邊；第四，遠離僅僅斷除煩惱障就產生喜悅滿足的境地；第五，遠離不顧及有情眾生的利益安樂，安住在無餘依涅槃界的境地。

釋曰：般若波羅蜜多與無分別智沒有差別，是因為它們的體性相等。也就是說，所有的無分別智，就是般若波羅蜜多。那部經中是這樣說的：菩薩安住在般若波羅蜜多中，如果處在不適當的境地，就不能圓滿修習其他的波羅蜜多。這是什麼意思呢？就是由於遠離五種境地，也就是遠離外道我執的境地等五種境地的差別。這裡，可以居住的地方叫做『處』。遠離外道我執的境地，是指那些外道安住在對『我』的執著中，這樣想：『我能瞭解，這是我的智慧。』

【English Translation】 English version:

'者. 謂正思惟一切契經（Sutra, scriptures）應頌等法.' This means to correctly contemplate all Sutras, verses, and other teachings.

'如義皆顯現者.' This means that by practicing various forms of non-self, contemplating the Sutras and other teachings in that way, the meaning becomes apparent in that way. Therefore, it should be known that this very mind of appropriate attention seems to manifest the aspects of what is grasped and what grasps. All external meanings are non-existent. '無分別智行諸義皆不現者.' Here, we should continue from the previous statement that the permitted meaning is not real. Because when the non-discriminating wisdom of the Bodhisattvas arises and operates, the meanings of all realms do not appear. Therefore, it should be known that all meanings of realms are not real. It should be known that there is no meaning, and therefore there is no one who can recognize meaning. Concluding with encouragement, it should be known that there are no meanings of realms, and therefore there is no subject that can recognize. It is not reasonable to have a subject that can recognize without an object to be recognized. Previously, in the extensive explanation of the characteristics of what is knowable, such principles have already been thoroughly analyzed.

Commentary: Prajnaparamita (Prajnaparamita, perfection of wisdom) is no different from non-discriminating wisdom. As it is said, if a Bodhisattva dwells in Prajnaparamita in an inappropriate place, they cannot cultivate and perfect the remaining Paramitas. What is meant by cultivating and perfecting in an inappropriate place? It means due to being away from five places. First, being away from the place of the self-attachment of external paths; second, being away from the discriminating mind of Bodhisattvas who have not seen Suchness (Tathata, the true nature of things); third, being away from the two extremes of Samsara and Nirvana (Nirvana, liberation); fourth, being away from the place of merely cutting off afflictive obscurations and generating joy and satisfaction; fifth, being away from the place of not considering the benefit and happiness of sentient beings and dwelling in the realm of Nirvana without remainder.

Explanation: Prajnaparamita is no different from non-discriminating wisdom because their nature is the same. That is to say, all non-discriminating wisdom is Prajnaparamita. In that Sutra, it is said like this: If a Bodhisattva dwells in Prajnaparamita in an inappropriate place, they cannot cultivate and perfect the remaining Paramitas. What does this mean? It means due to being away from five places, that is, being away from the difference of the five places such as the place of the self-attachment of external paths. Here, a place where one can reside is called a 'place'. Being away from the place of the self-attachment of external paths refers to those external paths dwelling in the attachment to 'self', thinking like this: 'I can understand, this is my wisdom.'

菩薩遠離如是處所。不計執我及以我所而起波若。菩薩遠離如是處所。是故說名非處相應。遠離未見真如菩薩分別處者。謂未見真諸菩薩眾。于其般若波羅蜜多無分別智起諸分別。此是般若波羅蜜多。菩薩遠離如是處所。是故說名非處相應。如有頌曰。

若有所見　　汝為彼縛　　若無所見　便得解脫

遠離生死涅槃二邊處者。謂如世間住生死邊。有我執故。如聖弟子住涅槃邊。煩惱斷故。菩薩不爾。是故說名遠離二邊非處相應。遠離唯斷煩惱障生喜足處者。謂聲聞等計修習力斷煩惱障。即為一切所作已辦。菩薩遠離如是處所以能障礙利益安樂諸有情故。如有頌言。

非往諸惡趣　　極障大菩提　如住于聲聞　　及以獨覺地

菩薩遠離如是處。所是故說名非處相應。遠離不顧有情利益。安樂住無餘依涅槃界處者。如聲聞等不顧有情利益安樂。住無餘依涅槃界中。如火燒薪。畢竟寂滅。菩薩遠離如是處所。般若大悲皆具足故。能正安住無住涅槃。由舍此處是故說名非處相應。

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

【現代漢語翻譯】現代漢語譯本：菩薩遠離像這樣的處所，不執著于『我』以及『我所』而生起般若（智慧）。菩薩遠離像這樣的處所，所以稱為『非處相應』。遠離那些未見到真如（事物本性）的菩薩所分別的處所，是指那些未見到真如的菩薩們，對於般若波羅蜜多（通過智慧到達彼岸）的無分別智，產生各種分別。『這是般若波羅蜜多』。菩薩遠離像這樣的處所，所以稱為『非處相應』。正如頌文所說：『若有所見，汝為彼縛，若無所見，便得解脫。』遠離生死（輪迴）和涅槃（寂滅）這兩邊的處所，是指像世間人一樣，住在生死輪迴的邊上，因為有『我執』的緣故；又像聲聞（聽聞佛法而悟道者）弟子一樣，住在涅槃的邊上，因為煩惱斷盡的緣故。菩薩不是這樣，所以稱為遠離兩邊，『非處相應』。遠離僅僅斷除煩惱障而生喜足的處所，是指聲聞等認為通過修行斷除了煩惱障，就認為一切該做的都做完了。菩薩遠離像這樣的處所，是因為菩薩能夠障礙（惡），利益和安樂一切有情（眾生）。正如頌文所說：『非往諸惡趣，極障大菩提，如住于聲聞，及以獨覺地。』菩薩遠離像這樣的處所，所以稱為『非處相應』。遠離不顧及有情（眾生）的利益和安樂，而住在無餘依涅槃界（沒有剩餘煩惱的涅槃境界）的處所，就像聲聞等不顧及有情的利益和安樂，住在無餘依涅槃界中，像火燒盡了柴薪，最終寂滅。菩薩遠離像這樣的處所，因為般若（智慧）和大悲（慈悲）都具足，所以能夠安住在無住涅槃（不住于任何一邊的涅槃境界）。由於捨棄了這些處所，所以稱為『非處相應』。論曰：聲聞等的智慧與菩薩的智慧有什麼差別？通過五種相應可以知道它們的差別：一是通過無分別的差別，即對於蘊（構成要素）等法沒有分別的緣故；二是通過非少分的差別，即對於通達真如（事物本性），進入一切種所知境界，普遍地爲了度脫一切有情，而不是少分的緣故；三是通過無住的差別，即以無住涅槃為所住。

【English Translation】 English version: Bodhisattvas stay away from such places, not clinging to 'self' and 'what belongs to self', and thus arise Prajna (wisdom). Bodhisattvas stay away from such places, therefore it is called 'non-place correspondence'. Staying away from the places distinguished by Bodhisattvas who have not seen Suchness (the true nature of things), refers to those Bodhisattvas who have not seen Suchness, and who generate various distinctions regarding the non-discriminating wisdom of Prajnaparamita (perfection of wisdom). 'This is Prajnaparamita'. Bodhisattvas stay away from such places, therefore it is called 'non-place correspondence'. As the verse says: 'If there is something seen, you are bound by it; if there is nothing seen, then you are liberated.' Staying away from the two extremes of Samsara (birth and death) and Nirvana (liberation), refers to those who, like ordinary people, dwell on the side of Samsara because of their attachment to 'self'; and like Sravaka (one who attains enlightenment by hearing the Dharma) disciples, dwell on the side of Nirvana because their afflictions are extinguished. Bodhisattvas are not like this, therefore it is called staying away from the two extremes, 'non-place correspondence'. Staying away from the place of being content with merely cutting off the afflictive obscurations, refers to Sravakas and others who think that by cultivating and cutting off the afflictive obscurations, they have done everything that needs to be done. Bodhisattvas stay away from such places because they are able to obstruct (evil) and benefit and bring happiness to all sentient beings (beings with consciousness). As the verse says: 'Not going to the evil realms, greatly obstructing great Bodhi (enlightenment), is like dwelling in the Sravaka and Pratyekabuddha (solitary Buddha) grounds.' Bodhisattvas stay away from such places, therefore it is called 'non-place correspondence'. Staying away from the place of not caring about the benefit and happiness of sentient beings (beings with consciousness), and dwelling in the Nirvana realm without remainder (the state of Nirvana without any remaining afflictions), is like Sravakas and others who do not care about the benefit and happiness of sentient beings, and dwell in the Nirvana realm without remainder, like a fire that has burned up the firewood, ultimately becoming extinct. Bodhisattvas stay away from such places because they are complete with both Prajna (wisdom) and great Karuna (compassion), and therefore are able to dwell in Non-abiding Nirvana (Nirvana that does not abide in any extreme). Because of abandoning these places, it is called 'non-place correspondence'. Treatise says: What is the difference between the wisdom of Sravakas and others and the wisdom of Bodhisattvas? The difference can be known through five correspondences: one is through the difference of non-discrimination, that is, because there is no discrimination regarding the Skandhas (aggregates) and other Dharmas (teachings); two is through the difference of not being a small part, that is, regarding penetrating Suchness (the true nature of things), entering all kinds of knowable realms, and universally liberating all sentient beings, rather than a small part; three is through the difference of non-abiding, that is, taking Non-abiding Nirvana as the place to dwell.

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。等智就四顛倒。名無分別。諸菩薩智於一切法乃至菩提皆無分別。非少分差別。復有三種。一通達真如非少分差別。謂聲聞等入真觀時唯能通達補特伽羅空無我理。是諸菩薩入真觀時具足通達補特伽羅及一切法空無我理。二所知境界非少分差別。謂聲聞等唯于苦等諦中智生。即名修習所作已辦。是諸菩薩普於一切所知境界無倒智生。乃名修習所作已辦。三所度有情非少分差別。謂聲聞等唯求自利盡無生智。正勤修行。是諸菩薩普為濟度一切有情求大菩提。於此三種非少分別。聲聞菩薩智有差別。無住差別者。謂聲聞等唯住涅槃。是諸菩薩具足悲慧增上力故。無住涅槃以為住處。畢竟差別者。顯聲聞等與諸菩薩于涅槃中有大差別。謂聲聞等住無餘依涅槃界中。身智永盡如燈焰滅。是諸菩薩得成佛時。所證法身窮生死際無有斷盡。如無色界相續不壞。由此差別智有差別。無上差別者。謂聲聞乘上有獨覺。獨覺乘上覆有大乘。其菩薩乘即是佛乘。更無有上。由此五相應知聲聞

【現代漢語翻譯】現代漢語譯本：因此，有四種究竟的差別。第一是無餘依涅槃界中沒有斷盡的緣故。第二是無上的差別，因為在此之上沒有其餘的乘可以勝過它。這裡有一首偈頌：『諸大悲為體，由五相勝智，世出世滿中，說此最高遠。』解釋說：這裡顯示了聲聞（Śrāvaka，聽聞佛法而證悟者）等的智慧與菩薩（Bodhisattva，為利益眾生而發願成佛者）的智慧的五種差別。無分別的差別是指：聲聞等的智慧就四種顛倒（四顛倒：常、樂、我、凈）來說，稱為無分別。諸菩薩的智慧對於一切法乃至菩提（Bodhi，覺悟）都沒有分別，不是少分的差別。又有三種差別：一是通達真如（Tathātā，事物的真實本性）不是少分的差別。聲聞等進入真觀（真實的觀照）時，只能通達補特伽羅（Pudgala，人）空無我（沒有實在的自我）的道理。而諸菩薩進入真觀時，能夠具足通達補特伽羅及一切法空無我的道理。二是所知境界不是少分的差別。聲聞等只是在苦等諦（苦諦等四聖諦）中生起智慧，就稱為修習所作已辦。而諸菩薩普遍對於一切所知境界生起沒有顛倒的智慧，才稱為修習所作已辦。三是所度有情（有情：眾生）不是少分的差別。聲聞等只是爲了自己的利益而求盡無生智（不再輪迴的智慧），精勤修行。而諸菩薩普遍爲了救度一切有情而求大菩提。在這三種不是少分的差別中，聲聞和菩薩的智慧有差別。無住的差別是指：聲聞等只是安住在涅槃（Nirvāṇa，寂滅）中。而諸菩薩因為具足悲（Karuna，慈悲）慧（Prajna，智慧）增上的力量，所以以無住涅槃作為安住之處。畢竟的差別顯示了聲聞等與諸菩薩在涅槃中有很大的差別。聲聞等安住在無餘依涅槃界中，身智永遠斷盡，就像燈焰熄滅一樣。而諸菩薩成就佛（Buddha，覺者）的時候，所證得的法身（Dharmakāya，佛的法性之身）窮盡生死之際也沒有斷盡，就像虛空一樣相續不斷，不會壞滅。由於這種差別，智慧也有差別。無上的差別是指：聲聞乘之上還有獨覺（Pratyekabuddha，獨自覺悟者），獨覺乘之上還有大乘（Mahāyāna，大乘佛教）。菩薩乘就是佛乘，再沒有更高的了。由於這五種相應，應當知道聲聞的智慧...

【English Translation】 English version: Therefore, there are four ultimate differences. The first is because there is no cessation in the realm of Nirvāṇa (Nirvāṇa, cessation of suffering) with no remainder. The second is the supreme difference, because there is no other vehicle superior to it. Here is a verse: 『Embodied by great compassion, through the five aspects of superior wisdom, filling the mundane and supramundane, this is said to be the highest and most profound.』 The explanation says: Here it shows the five differences between the wisdom of Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and the wisdom of Bodhisattvas (Bodhisattva, one who vows to become a Buddha for the benefit of all beings). The difference of non-discrimination refers to: the wisdom of Śrāvakas, in terms of the four inversions (four inversions: permanence, pleasure, self, purity), is called non-discrimination. The wisdom of Bodhisattvas has no discrimination towards all dharmas (Dharma, teachings) up to Bodhi (Bodhi, enlightenment), and it is not a small difference. There are also three differences: First, the understanding of Tathātā (Tathātā, the true nature of things) is not a small difference. When Śrāvakas enter true contemplation, they can only understand the principle of the emptiness of Pudgala (Pudgala, person) and no-self (no real self). When Bodhisattvas enter true contemplation, they can fully understand the principle of the emptiness of Pudgala and all dharmas and no-self. Second, the realm of knowable objects is not a small difference. Śrāvakas only generate wisdom in the truths of suffering, etc. (the Four Noble Truths), which is called the completion of practice. Bodhisattvas universally generate non-inverted wisdom in all knowable objects, which is called the completion of practice. Third, the sentient beings (sentient beings: beings with consciousness) to be liberated are not a small difference. Śrāvakas only seek their own benefit and strive to attain the wisdom of no-birth (wisdom of no more rebirth), diligently practicing. Bodhisattvas universally seek great Bodhi to save all sentient beings. In these three non-small differences, there is a difference between the wisdom of Śrāvakas and Bodhisattvas. The difference of non-abiding refers to: Śrāvakas only abide in Nirvāṇa. Bodhisattvas, because they have the increasing power of compassion (Karuna, compassion) and wisdom (Prajna, wisdom), take non-abiding Nirvāṇa as their dwelling place. The ultimate difference shows that there is a great difference between Śrāvakas and Bodhisattvas in Nirvāṇa. Śrāvakas abide in the realm of Nirvāṇa with no remainder, their body and wisdom are forever exhausted, like the extinguishing of a lamp flame. When Bodhisattvas attain Buddhahood (Buddha, enlightened one), the Dharmakāya (Dharmakāya, the body of the Dharma) they attain has no end throughout the cycle of birth and death, just like space, continuously without destruction. Because of this difference, there is also a difference in wisdom. The supreme difference refers to: above the Śrāvakayāna (Śrāvakayāna, the vehicle of the hearers) there is also the Pratyekabuddhayāna (Pratyekabuddha, solitary Buddha), and above the Pratyekabuddhayāna there is also the Mahāyāna (Mahāyāna, the Great Vehicle). The Bodhisattvayāna is the Buddhayāna, and there is no higher one. Due to these five correspondences, one should know the wisdom of Śrāvakas...

與諸菩薩智有差別。復以伽陀攝如是義。言五相者。即前所說五相差別。世出世滿中者。靜慮無色名世間滿。聲聞乘等所得涅槃名出世滿。此皆勝彼故說高遠。

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。今當顯說。由是因緣菩薩雖有財位自在而不施他。見彼有情于諸財位有重業障故者。謂諸菩薩見彼有情于其財位。有重業障故不施與。勿令惠施空無有果。設復施彼亦不能受。何用施為。如有頌言。

如母乳嬰兒　　一經月無倦　嬰兒喉若閉　　乳母欲何為

見彼有情若施財位障生善法故者。謂諸菩薩見彼有情雖于財位無重業障。而彼若得財位圓滿便多放逸不起善法。作是思惟。寧彼現法少時貧賤。勿彼來生多時貧賤。故不施彼所有財位。見彼有情若乏財位厭離現前故者。謂諸菩薩見彼有情若乏財位厭生死心便現在

【現代漢語翻譯】現代漢語譯本：與諸菩薩的智慧有所差別。又用偈頌概括這些意義。所說的『五相』，就是前面所說的五種相的差別。『世出世滿中』，指靜慮（Dhyana，禪定）和無色定（Arūpa-samāpatti，無色界定）名為世間圓滿，聲聞乘（Śrāvakayāna，小乘）等所證得的涅槃（Nirvāṇa，寂滅）名為出世間圓滿。這些都勝過前者，所以說『高遠』。

論曰：如果諸位菩薩成就了這樣的增上尸羅（Adhiśīla，增上戒）、增上質多（Adhicitta，增上心）、增上般若（Adhiprajña，增上慧），功德圓滿，對於各種財物都能得到大自在，為什麼現在卻看到有些眾生匱乏財物呢？因為見到那些眾生對於財物有很重的業障的緣故；因為見到那些眾生如果施予財物，反而會障礙他們生起善法的緣故；因為見到那些眾生如果缺乏財物，反而會厭離眼前的境界的緣故；因為見到那些眾生如果施予財物，就會成為他們積集不善法的原因的緣故；因為見到那些眾生如果施予財物，就會成為他們造作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。這裡有一首偈頌：

『見業障現前，積集損惱故，現有諸有情，不感菩薩施。』

釋曰：現在應當詳細說明，由於這些因緣，菩薩雖然有財物自在，卻不施捨給他人。『見彼有情于諸財位有重業障故者』，是指諸位菩薩見到那些眾生對於財物有很重的業障，所以不施捨給他們，以免惠施了也空無結果，即使施捨給他們，他們也不能接受，施捨又有什麼用呢？如有一首偈頌說：

『如母乳嬰兒，一經月無倦，嬰兒喉若閉，乳母欲何為？』

『見彼有情若施財位障生善法故者』，是指諸位菩薩見到那些眾生雖然對於財物沒有很重的業障，但是他們如果得到財物圓滿，就會多放逸，不生起善法。這樣思惟：寧可讓他們現在暫時貧賤，也不要讓他們來世長時間貧賤。所以不施捨給他們所有的財物。『見彼有情若乏財位厭離現前故者』，是指諸位菩薩見到那些眾生如果缺乏財物，厭離生死的念頭就會出現。

【English Translation】 English version: It differs from the wisdom of all Bodhisattvas. Furthermore, these meanings are summarized in verses. The 'five aspects' refer to the differences in the five aspects mentioned earlier. 'Fullness in worldly and transworldly realms' refers to meditative concentration (Dhyana) and the formless attainments (Arūpa-samāpatti) as worldly fullness, while the Nirvana (Nirvāṇa) attained by the Śrāvakayāna (Hearer Vehicle) and others is called transworldly fullness. These surpass the former, hence the term 'high and far'.

Treatise: If Bodhisattvas achieve such superior morality (Adhiśīla), superior mind (Adhicitta), and superior wisdom (Adhiprajña), and their merits are complete, gaining great mastery over all possessions, why do we see some sentient beings lacking wealth? It is because we see those beings having heavy karmic obstacles regarding wealth; because we see that if those beings are given wealth, it will hinder the arising of good dharmas; because we see that if those beings lack wealth, they will become disgusted with the present situation; because we see that if those beings are given wealth, it will become a cause for them to accumulate unwholesome dharmas; because we see that if those beings are given wealth, it will cause them to harm countless other beings. Therefore, we see some sentient beings lacking wealth. Here is a verse:

'Seeing karmic obstacles manifest, accumulating harm, some sentient beings do not receive the Bodhisattva's giving.'

Explanation: Now, it should be explained in detail that due to these reasons, even though Bodhisattvas have mastery over wealth, they do not give it to others. 'Seeing those beings having heavy karmic obstacles regarding wealth' means that Bodhisattvas see that those beings have heavy karmic obstacles regarding wealth, so they do not give to them, lest the giving be fruitless, and even if they give, they cannot receive it. What is the use of giving? As a verse says:

'Like a mother nursing an infant, tirelessly for a month, if the infant's throat is blocked, what can the mother do?'

'Seeing that giving wealth to those beings hinders the arising of good dharmas' means that Bodhisattvas see that although those beings do not have heavy karmic obstacles regarding wealth, if they obtain wealth, they will become lax and not generate good dharmas. Thinking thus, it is better for them to be poor and lowly for a short time in this life than to be poor and lowly for a long time in future lives. Therefore, they do not give them all their wealth. 'Seeing that lacking wealth causes those beings to become disgusted with the present situation' means that Bodhisattvas see that if those beings lack wealth, the thought of being disgusted with birth and death will arise.

前。求欲出離。若得富貴即生憍逸。故不施彼所有財位。作是思惟。寧彼貧賤厭離生死心常現前。勿彼富貴受樂放逸。不厭生死不起善法。見彼有情若施財位即為積集不善法因故者。謂諸菩薩見彼有情若當施彼滿足財位。即便放逸積集種種惡不善業。故不施彼所有財位。如有頌言。

寧使貧乏于財位　　遠離惡趣諸惡行　勿彼富貴亂諸根　　令感當來眾苦器

見彼有情若施財位即便作余無量有情損惱因故者。謂諸菩薩見彼有情若得富貴。即便損惱無量有情故。不施彼所有財位。作是念言。寧彼一身受貧賤苦。勿令損惱余多有情。復以伽他攝如是義故說見業障現前等。其文易了無煩重釋。

攝大乘論釋卷第八大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第九

無性菩薩造

三藏法師玄奘奉　詔譯

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。無分別智。能治既生一切所治。決定應斷故。彼無間說斷

【現代漢語翻譯】現代漢語譯本前。爲了尋求出離輪迴。如果得到富貴就會變得驕傲放縱。所以不給予他們財富和地位。這樣思惟：寧願他們貧窮卑賤，厭離生死的心常常顯現於前；也不要他們富貴享樂，放縱自己，不厭惡生死，不生起善良的作為。見到那些有情如果施予財富和地位，就會成為積聚不善業的原因，這是因為菩薩們見到那些有情，如果給予他們充足的財富和地位，他們就會放縱自己，積聚各種惡劣的不善之業。所以不給予他們財富和地位。正如頌文所說：

『寧願貧困缺乏財富地位，遠離惡趣的各種惡行，不要讓他們富貴擾亂諸根，導致感受未來的眾多痛苦。』

見到那些有情如果施予財富和地位，就會成為損害其他無量有情的因緣，這是因為菩薩們見到那些有情如果得到富貴，就會損害無量有情。所以不給予他們財富和地位。這樣思念：寧願他們自身承受貧賤的痛苦，也不要讓他們損害眾多有情。又用偈頌概括這樣的意義，所以說見到業障現前等等。這些文字容易理解，沒有必要重複解釋。

《攝大乘論釋》卷第八大正藏第31冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第九

無性菩薩造

三藏法師玄奘奉詔譯

果斷分第十

論曰：像這樣已經說了增上慧的殊勝。它的果斷殊勝如何才能顯現呢？斷，指的是菩薩的無住涅槃（Nirvana，一種超越生死輪迴的境界），以捨棄雜染而不捨棄生死，二者所依止的轉依（Paravrtti，轉變所依）為特徵。這裡所說的生死，指的是依他起性（Paratantra，緣起性）的雜染部分；涅槃，指的是依他起性的清凈部分；二者所依止，指的是通於二分的依他起性；轉依，指的是依他起性在對治生起時，轉變捨棄雜染部分，轉變獲得清凈部分。

釋曰：無分別智（Nirvikalpa-jnana，一種超越分別的智慧）能夠對治，既然生起，一切所要對治的，必定應當斷除，所以，在前面說完之後，緊接著說斷。

【English Translation】 English version Before. Seeking to escape from Samsara (cycle of birth and death). If they obtain wealth and status, they will become arrogant and indulgent. Therefore, do not give them wealth and position. Thinking in this way: rather they be poor and lowly, with the mind of renouncing Samsara constantly present; rather than them being rich and enjoying pleasure, indulging themselves, not厭離(yanli, be tired of) Samsara, and not generating good deeds. Seeing those sentient beings, if wealth and position are bestowed upon them, it will become a cause for accumulating unwholesome deeds, because Bodhisattvas (Enlightenment being) see that if those sentient beings are given sufficient wealth and position, they will indulge themselves and accumulate various evil and unwholesome karmas. Therefore, do not give them wealth and position. As the verse says:

'Rather be poor and lacking in wealth and status, staying away from evil deeds of evil realms, do not let them be rich and disturb the senses, causing them to feel the many sufferings of the future.'

Seeing those sentient beings, if wealth and position are bestowed upon them, it will become a cause of harm to countless other sentient beings, because Bodhisattvas see that if those sentient beings obtain wealth and status, they will harm countless sentient beings. Therefore, do not give them wealth and position. Thinking in this way: rather they themselves endure the suffering of poverty and lowliness, rather than them harming many sentient beings. Furthermore, summarizing this meaning with a Gatha (verse), therefore it is said that seeing the obstacles of karma manifest, etc. These words are easy to understand, and there is no need for repeated explanation.

Commentary on the Compendium of the Great Vehicle, Volume 8 Taisho Tripitaka Volume 31 No. 1598 Commentary on the Compendium of the Great Vehicle

Commentary on the Compendium of the Great Vehicle, Volume 9

Composed by Bodhisattva (Enlightenment being) Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order

Section Ten on the Resultant Cessation

The Treatise says: Having thus spoken of the excellence of superior wisdom, how can its resultant cessation be seen? Cessation refers to the Non-Abiding Nirvana (Nirvana, a state beyond the cycle of birth and death) of a Bodhisattva, characterized by abandoning defilement without abandoning Samsara (cycle of birth and death), and by the transformation of the two supports. Here, Samsara refers to the defiled aspect of the dependent arising nature (Paratantra, dependent arising); Nirvana refers to the pure aspect of the dependent arising nature; the two supports refer to the dependent arising nature that is common to both aspects; transformation refers to the transformation and abandonment of the defiled aspect and the transformation and attainment of the pure aspect when the antidote arises in the dependent arising nature.

The Commentary says: Non-discriminating wisdom (Nirvikalpa-jnana, a wisdom beyond discrimination) is able to counteract, and since it has arisen, everything that needs to be counteracted must be eliminated. Therefore, after speaking of it, it immediately speaks of cessation.

殊勝。無住涅槃者。不同世間聲聞獨覺安住生死或涅槃故。以舍雜染不捨生死者。害彼勢力如彼咒蛇。雖不棄捨而無染故。二所依止轉依為相者。或依主釋或持業釋。住此轉依如無色界。若依自利與殊勝慧共相應故。不容煩惱。若依利他由與大悲共相應故。現處生死而不棄捨。此中何者生死涅槃。依止轉依。皆應顯說。生死謂依他起性雜染分者。謂心心法煩惱迷亂。生死過失相續不絕。遍計所執分。涅槃謂依他起性清凈分者。謂畢竟轉遍計所執。圓成實分。二所依止謂通二分依他起性者。謂二所依。依他起性。轉依謂即依他起性者。謂心心法依他起性。是諸雜染轉滅所依。又是一切佛法所依。如有說言。此是一切佛法。諸地波羅蜜多果。所依等云何轉依。何者轉依。謂即於此依他起性對治起時者。無分別智起時。轉舍雜染分者。轉滅一切所取能取諸迷亂分。轉得清凈分者。舍彼所取能取性故。轉得遠離所取能取自內所證。絕諸戲論最清凈分。

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

【現代漢語翻譯】現代漢語譯本：殊勝。無住涅槃（不住于生死和涅槃的境界）者，不同於世間聲聞（聽聞佛法而悟道的修行者）和獨覺（不依師教，自己悟道的修行者）安住于生死或涅槃。因為捨棄了雜染而不捨棄生死者，能損害雜染的勢力，如同咒蛇（被咒語控制的蛇）。雖然不捨棄生死，卻沒有被雜染污染。二所依止（兩種所依賴的）以轉依（轉變所依）為相，或者說是依主釋（以所依為主的解釋），或者說是持業釋（以作用為主的解釋）。安住於此轉依，如同沒有**（原文如此，此處可能為缺失或隱去的內容）。如果依止自利，因為與殊勝的智慧共同相應，所以不容許煩惱產生。如果依止利他，由於與大悲心共同相應，所以現處生死而不捨棄。這其中，什麼是生死，什麼是涅槃？依止什麼而轉依？都應該詳細說明。生死是指依他起性（由因緣和合而生的性質）的雜染部分，包括心、心法（心的作用）、煩惱和迷亂，生死過失相續不絕。遍計所執分（虛妄分別執著的部分）。涅槃是指依他起性的清凈部分，包括畢竟轉變遍計所執，以及圓成實分（真實圓滿的部分）。二所依止是指通於二分的依他起性，也就是兩種所依賴的依他起性。轉依是指即依他起性，也就是心和心法，依他起性是諸雜染轉滅的所依，也是一切佛法的所依。如有經文說：『這是一切佛法、諸地（菩薩修行的各個階段）波羅蜜多（到達彼岸的方法）果的所依』等等。如何轉依？什麼轉依？是指即於此依他起性，對治生起時，也就是無分別智（沒有分別的智慧）生起時。轉變捨棄雜染部分，轉滅一切所取（被執取的事物）能取（能執取的心）的諸迷亂部分。轉變獲得清凈部分，因為捨棄了所取能取的性質，轉變獲得遠離所取能取的自內所證（自己內心證悟的境界），斷絕一切戲論（虛妄不實的言論），達到最清凈的境界。論曰：又此轉依略有六種。一、損力益能轉：謂由勝解力（殊勝的理解力）、聞熏習住（聽聞佛法熏習而安住）的緣故，以及由於有羞恥心，令諸煩惱少分現行，不現行故。二、通達轉：謂諸菩薩已入大地（已經進入菩薩修行的較高階段），對於真實非真實顯現不顯現，現前住故，乃至六地（第六個階段）。三、修習轉：謂猶有障，一切相不顯現，真實顯現故，乃至十地（第十個階段）。四、果圓滿轉：謂永

【English Translation】 English version: Sublime. 'Non-abiding Nirvana' (a state of not dwelling in either Samsara or Nirvana) is different from the 'Sravakas' (disciples who attain enlightenment by hearing the Buddha's teachings) and 'Pratyekabuddhas' (those who attain enlightenment on their own without a teacher) of the world who abide in Samsara or Nirvana. Because those who abandon defilements but do not abandon Samsara can harm the power of defilements, like a charmed snake (a snake controlled by a mantra). Although they do not abandon Samsara, they are not defiled by it. The 'two supports' (two things to rely on) are characterized by 'transformation of the basis' (Paravrtti). This can be interpreted either as a 'dependent determinative compound' (where the support is primary) or a 'descriptive determinative compound' (where the action is primary). Abiding in this transformation of the basis is like having no ** (original text as is, possibly missing or omitted content). If one relies on self-benefit, because it is in accordance with sublime wisdom, it does not allow afflictions to arise. If one relies on benefiting others, because it is in accordance with great compassion, one appears in Samsara without abandoning it. Among these, what is Samsara, and what is Nirvana? What does one rely on to transform? All should be explained in detail. Samsara refers to the defiled aspect of 'dependent origination' (Paratantra), including mind, mental factors, afflictions, and confusion, with the faults of Samsara continuing without interruption. It is the 'imaginary nature' (Parikalpita). Nirvana refers to the pure aspect of dependent origination, including the complete transformation of the imaginary nature and the 'perfected nature' (Parinispanna). The 'two supports' refer to the dependent origination that is common to both aspects, which are the two things to rely on. 'Transformation of the basis' refers to the dependent origination itself, which is the mind and mental factors. Dependent origination is the basis for the cessation of all defilements and the basis for all Buddha-dharmas. As it is said, 'This is the basis for all Buddha-dharmas, the fruits of the 'Bhumis' (stages of a Bodhisattva's path) and 'Paramitas' (perfections)' etc. How does transformation of the basis occur? What is transformation of the basis? It refers to the arising of the antidote to this dependent origination, which is the arising of 'non-conceptual wisdom' (Nirvikalpa-jnana). Transforming and abandoning the defiled aspect, transforming and ceasing all confused aspects of the 'grasped' (object of perception) and the 'grasper' (subject of perception). Transforming and attaining the pure aspect, because one has abandoned the nature of the grasped and the grasper, transforming and attaining the self-realized state that is free from the grasped and the grasper, cutting off all 'fabrications' (conceptual elaborations), and reaching the most pure state. The treatise says: Furthermore, this transformation of the basis can be summarized into six types. First, 'weakening the power and increasing the ability transformation': This refers to the fact that due to the power of 'superior understanding' (Adhimukti) and the abiding in 'hearing and cultivation' (Sruta-samskara), and due to having a sense of shame, the afflictions manifest only slightly and do not fully arise. Second, 'penetrating transformation': This refers to the fact that Bodhisattvas who have entered the 'great grounds' (higher stages of the Bodhisattva path) dwell in the present moment with the manifestation and non-manifestation of what is real and unreal, up to the sixth ground. Third, 'cultivation transformation': This refers to the fact that there are still obscurations, and all appearances do not manifest, but the real manifests, up to the tenth ground. Fourth, 'fruitful completion transformation': This refers to the eternal

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。損力益能轉等者。謂由勝解力及聞熏習力。損減依附異熟識中。煩惱熏習增益所習凈法功能。又由勝解聞熏習。住有羞恥故。令諸煩惱少分現行。或不現行。通達轉等者。謂已證入菩薩大地。于真非真或現不現。無分別智有間無間而現行故。或時真現。謂入觀時。或非真現謂出觀時非真與真於此二時。如其次第說現不現。此現不現乃至六地。修習轉等者。由所知障說名有障。此轉依位乃至十地諸相不現唯真顯現。果圓滿轉等者。由一切障說名無障。以一切障永無有故。得一切相皆不顯現。得最清凈真實顯現。依此轉依於一切相得大自在。以于諸相得自在故。隨其所樂利樂有情。下劣轉等其言易了。無煩重釋。

【現代漢語翻譯】現代漢語譯本無障（沒有阻礙）。一切相不顯現。最清凈真實顯現。因為對於一切相都獲得了自在。五下劣轉（五種低劣的轉變）。指的是聲聞等只能通達補特伽羅（個人）的空無我性。一味地背離生死，一味地捨棄生死。六廣大轉（六種廣大的轉變）。指的是諸菩薩兼能通達法空無我性。即使在生死中也視其為寂靜。雖然斷除了雜染卻不捨棄生死。如果諸菩薩安住于下劣轉，會有什麼過失？不顧及一切有情（眾生）的利益和安樂。違背一切菩薩法。與下劣乘（小乘）持有相同的解脫觀。這就是過失。如果諸菩薩安住于廣大轉，會有什麼功德？在生死法中以自轉依（自身轉變的所依）為所依止，獲得自在。在一切趣（輪迴的各個道）中示現一切有情之身。在最殊勝的生處以及三乘（聲聞乘、緣覺乘、菩薩乘）中進行種種調伏。以方便善巧安立所化度的諸有情。這就是功德。

解釋說：『損力益能轉』等，指的是通過勝解力（殊勝的理解力）以及聞熏習力（聽聞佛法薰陶的力量），損減依附於異熟識（儲存業種的識）中的煩惱熏習，增益所修習的清凈法的功能。又通過勝解和聞熏習，安住于有羞恥的狀態，使得諸煩惱少部分現行，或者不現行。『通達轉』等，指的是已經證入菩薩大地（菩薩的果位），對於真與非真，或者現與不現，以無分別智（沒有分別的智慧）有間斷或無間斷地現行。有時真現，指的是入觀的時候。有時非真現，指的是出觀的時候。非真與真，在這兩種時候，如其次第地說現與不現。這種現與不現，乃至六地（菩薩的第六個階位）。『修習轉』等，因為所知障（對真理的認知障礙）而被稱為有障。這種轉依位，乃至十地（菩薩的第十個階位），諸相不現，唯有真顯現。『果圓滿轉』等，因為一切障（一切障礙）而被稱為無障。因為一切障礙永遠不存在，所以得到一切相都不顯現。得到最清凈真實的顯現。依靠這種轉依，對於一切相獲得大自在。因為對於諸相獲得自在，所以隨其所樂利益安樂有情。『下劣轉』等，其言語容易理解，沒有必要重複解釋。

【English Translation】 English version No obstruction. All appearances do not manifest. The most pure and true manifests. Because one has obtained freedom over all appearances. Five inferior transformations. These refer to the Shravakas (Hearers) and others who can only understand the emptiness of self of the Pudgala (individual). They turn away from Samsara (cycle of rebirth) and abandon Samsara entirely. Six vast transformations. These refer to the Bodhisattvas who also understand the emptiness of self of Dharmas (phenomena). They see even Samsara as tranquility. Although they cut off defilements, they do not abandon Samsara. If Bodhisattvas abide in inferior transformations, what faults are there? They do not care for the benefit and happiness of all sentient beings. They violate all Bodhisattva Dharmas. They share the same liberation as the inferior vehicle (Hinayana). These are the faults. If Bodhisattvas abide in vast transformations, what merits are there? In the Dharma of Samsara, they rely on self-transformation as their support and obtain freedom. In all realms of existence, they manifest the bodies of all sentient beings. In the most excellent births and in the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), they tame and subdue in various ways. They skillfully and expediently establish the sentient beings they are meant to guide. These are the merits.

The commentary says: 'Diminishing power and increasing ability transformation' and so on, refers to, through the power of superior understanding and the power of hearing and learning, diminishing the afflictive imprints attached to the Alaya Consciousness (storehouse consciousness), and increasing the function of the pure Dharma that is practiced. Also, through superior understanding and hearing and learning, abiding in a state of shame, causing the afflictions to manifest only partially, or not at all. 'Understanding transformation' and so on, refers to having already entered the Bodhisattva ground (the stage of a Bodhisattva), for truth and non-truth, or manifest and non-manifest, non-discriminating wisdom (wisdom without discrimination) manifests intermittently or continuously. Sometimes truth manifests, referring to the time of entering contemplation. Sometimes non-truth manifests, referring to the time of exiting contemplation. Non-truth and truth, at these two times, are said to manifest and not manifest in that order. This manifesting and not manifesting continues up to the Sixth Ground (the sixth stage of a Bodhisattva). 'Cultivating transformation' and so on, is called having obstruction because of the obstacle of knowledge (obstacle to the knowledge of truth). This state of transformation relies on, up to the Tenth Ground (the tenth stage of a Bodhisattva), where all appearances do not manifest, only truth manifests. 'Perfected fruit transformation' and so on, is called no obstruction because of all obstructions. Because all obstructions are forever non-existent, one obtains that all appearances do not manifest. One obtains the most pure and true manifestation. Relying on this transformation, one obtains great freedom over all appearances. Because one obtains freedom over all appearances, one benefits and brings happiness to sentient beings according to their desires. 'Inferior transformation' and so on, the words are easy to understand, there is no need for repeated explanation.

廣大轉等者。謂于雜染斷而不捨。于生死中達無我故。斷諸雜染。即于其中見寂靜故。而不棄捨。住下劣轉有何過失等。其文易解。住廣大轉有何功德等者。於一切法得自在故。於一切趣示顯一切同分之身。種種調伏方便善巧。安立所化有感有情。置最勝生及三乘中。最勝生者。謂諸世間安樂生處。應知此是說法功德。

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。為顯轉依復說多頌。諸凡夫覆真等者。謂如凡夫無明未斷。真義不顯故說名覆。無明力故一切虛妄皆悉顯現。菩薩不爾無明斷故。通達虛妄皆無所有故名舍妄。唯有真義一向顯現。由此道理。應知顯不顯真義非真義者。謂圓成實真義顯現。遍計所執非真實義皆不顯現。言轉依者。謂非真義皆不顯現。所有真義皆悉顯現。故名轉依。即解脫者。謂即轉依名為解脫。隨欲自在行者。謂此轉依解脫自在。于諸世間得隨欲行。由隨所欲所作自在故名解脫。非如斬首舍離身命。名為解脫。于生死涅槃若起平等智等者。謂

【現代漢語翻譯】現代漢語譯本廣大轉等者，指的是對於雜染（Klesha，煩惱）的斷除而不捨棄。因為在生死輪迴中通達了無我（Anatta，沒有永恒不變的自我）的真理，所以能夠斷除各種雜染。即使在斷除雜染的過程中，也能見到寂靜的境界，因此不捨棄生死輪迴。住在下劣的境界有什麼過失等等，這些文句容易理解。住在廣大的境界有什麼功德等等，因為對於一切法（Dharma，宇宙的真理和法則）都能夠得到自在，所以在一切趣（Gati，生命輪迴的六個道）中示現一切同分之身（與眾生相似的身體），用種種調伏的方便和善巧，安置那些有感知的有情眾生，使他們處於最殊勝的生命狀態以及三乘（Shravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Mahayana，菩薩乘）之中。最殊勝的生命狀態，指的是那些世間安樂的生命處所。應當知道這些是說法（Dharma preaching，宣講佛法）的功德。

論曰：這裡有很多頌（Gatha，偈頌）。

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

釋曰：爲了闡明轉依（Paravrtti，轉變所依）的含義，再次宣說了許多偈頌。『諸凡夫覆真等者』，指的是像凡夫一樣，由於無明（Avidya，對事物真相的迷惑）沒有斷除，所以真義不能顯現，因此說名為『覆』。由於無明的力量，一切虛妄的現象都顯現出來。菩薩不是這樣，因為無明已經斷除，通達一切虛妄都是沒有實體的，所以稱為『舍妄』。只有真義才能一向顯現。根據這個道理，『應知顯不顯真義非真義者』，指的是圓成實（Parinispanna，圓滿成就的真實）的真義顯現，遍計所執（Parikalpita，虛妄分別）的非真實義都不顯現。說到『轉依』，指的是非真實義都不顯現，所有真義都顯現，所以稱為『轉依』。『即解脫者』，指的是轉依就是解脫。『隨欲自在行者』，指的是這種轉依是解脫自在的，在世間可以隨心所欲地行動。因為能夠隨心所欲地做任何事情，所以稱為解脫，而不是像砍頭一樣捨棄身命，才叫做解脫。『于生死涅槃若起平等智等者』，指的是……

【English Translation】 English version Those who dwell in the vast transformation and so forth, refer to those who do not abandon the defilements (Klesha) even while cutting them off. Because they have realized the absence of self (Anatta) in Samsara (cycle of birth and death), they cut off all defilements. Even in the midst of cutting off defilements, they see tranquility, and therefore do not abandon Samsara. What are the faults of dwelling in an inferior transformation? The text is easy to understand. What are the merits of dwelling in a vast transformation? Because they have obtained mastery over all Dharmas (teachings, laws), they manifest bodies similar to those of beings in all Gatis (realms of existence), skillfully using various methods of taming, and establish sentient beings who are capable of being guided in the most excellent states of existence and in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Mahayana). The most excellent states of existence refer to those places of happiness and well-being in the world. It should be known that these are the merits of preaching the Dharma.

Treatise: Here there are many Gathas (verses).

'Ordinary beings cover the truth, and always reveal falsehood. Bodhisattvas abandon falsehood, and always reveal the truth. It should be known that revealing and not revealing, truth and non-truth, transformation is liberation, acting freely according to desire. If one arises with equal wisdom regarding Samsara and Nirvana, then by this one realizes that Samsara is Nirvana. Therefore, regarding Samsara, one neither abandons nor does not abandon. Likewise, regarding Nirvana, one neither attains nor does not attain.'

Explanation: In order to clarify the meaning of Paravrtti (transformation of the basis), many verses are spoken again. 'Ordinary beings cover the truth, etc.,' refers to how ordinary beings, because their Avidya (ignorance) has not been cut off, the true meaning is not revealed, therefore it is called 'covered.' Due to the power of ignorance, all false appearances are manifested. Bodhisattvas are not like this, because ignorance has been cut off, they understand that all falsehoods are without substance, therefore it is called 'abandoning falsehood.' Only the true meaning is always revealed. According to this principle, 'It should be known that revealing and not revealing, truth and non-truth,' refers to how the Parinispanna (perfected reality) true meaning is revealed, and the Parikalpita (imagined) non-true meanings are not revealed. Speaking of 'transformation,' it refers to how non-true meanings are not revealed, and all true meanings are revealed, therefore it is called 'transformation.' 'Liberation' refers to how transformation is liberation. 'Acting freely according to desire' refers to how this transformation is liberated and free, and can act freely in the world according to desire. Because one can do anything according to desire, it is called liberation, not like cutting off the head and abandoning the body and life, which is called liberation. 'If one arises with equal wisdom regarding Samsara and Nirvana, etc.,' refers to...

遍計所執自性名為生死。此即無性。無性即空。空即涅槃。圓成實性。由是于生死非舍非不捨等者。謂即生死是涅槃故說名非舍。無復生死名想轉故名非不捨。非離生死別得涅槃故名非得。即於此中證涅槃故名非不得。

攝大乘論釋彼果智分第十一之一

論曰。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。由斷所斷獲得無垢無掛礙智故。斷殊勝無間次說果智殊勝。自性身中非假所立故名自性。是所依止故名為身。法性即身故名法身。或是諸法所依止處故名法身。言一切法自在轉所依止者。謂於一切法得自在轉。亦所依止故名一切法自在轉所依止。或依持業釋。受用身中依法身者。由有彼故而得有此。種種諸佛眾會所顯者。謂有佛土諸大菩薩眾所云集。由此了知故名所顯。即是西方極樂土等。清凈佛土大乘法樂為所受故者。謂于清凈佛國土中。受用種種大乘法樂。領解義故。或

【現代漢語翻譯】現代漢語譯本：遍計所執自性（Parikalpita-svabhāva，虛妄分別的自性）名為生死。此即無性（nihsvabhava，沒有自性）。無性即空（sunyata，空性）。空即涅槃（nirvana，寂滅）。圓成實性（Parinispanna-svabhava，圓滿成就的自性），由此對於生死，非舍非不捨等，是指即生死是涅槃的緣故，所以說名為非舍。沒有再重複生死的名相和想法的轉變，所以名為非不捨。不是離開生死另外獲得涅槃，所以名為非得。即於此中證悟涅槃，所以名為非不得。

《攝大乘論釋》彼果智分第十一之一

論曰：像這樣已經說了彼果斷的殊勝，彼果智的殊勝如何可以見到？謂由三種佛身應當知曉。彼果智的殊勝。一是由自性身（Svabhavakaya，自性身），二是由受用身（Sambhogakaya，報身），三是由變化身（Nirmanakaya，應化身）。此中自性身，是指諸如來的法身（Dharmakaya，法身），是一切法自在轉的所依止故。受用身，是指依法身，種種諸佛眾會所顯現，以清凈佛土大乘法樂為所受用故。變化身也依法身，從兜率陀天宮現沒，受生，受欲，逾城出家，往外道處所修諸苦行，證大菩提，轉大法輪，入大涅槃故。

釋曰：由斷所斷，獲得無垢無掛礙智的緣故，斷殊勝之後緊接著說果智殊勝。自性身中，不是虛假安立的緣故，名為自性。是所依止的緣故，名為身。法性即是身，所以名為法身。或是諸法所依止之處，所以名為法身。說一切法自在轉所依止，是指對於一切法得自在轉，也是所依止，所以名一切法自在轉所依止。或是依持業釋。受用身中依法身，是因為有彼（法身）的緣故，才能有此（受用身）。種種諸佛眾會所顯現，是指有佛土諸大菩薩眾所云集。由此瞭解知曉，所以名為所顯現。即是西方極樂土等。清凈佛土大乘法樂為所受用，是指在清凈佛國土中，受用種種大乘法樂，領會理解其中的意義。

【English Translation】 English version: The self-nature of what is thoroughly discriminated (Parikalpita-svabhāva) is called birth and death. This is non-self-nature (nihsvabhava). Non-self-nature is emptiness (sunyata). Emptiness is nirvana (nirvana). The perfected nature (Parinispanna-svabhava), therefore, regarding birth and death, 'neither abandoning nor not abandoning,' etc., means that because birth and death are nirvana, it is called 'not abandoning.' Because there is no longer the transformation of the name and thought of birth and death, it is called 'not not abandoning.' Because nirvana is not attained separately from birth and death, it is called 'not attaining.' Because nirvana is realized within this, it is called 'not not attaining.'

Commentary on the Compendium of the Great Vehicle, Eleventh Section on the Wisdom of the Result

Treatise: Having thus spoken of the superiorities of the cessation of the result, how can the superiorities of the wisdom of the result be seen? It should be known that the superiorities of the wisdom of the result are due to the three Buddha bodies. First, due to the self-nature body (Svabhavakaya), second, due to the enjoyment body (Sambhogakaya), and third, due to the transformation body (Nirmanakaya). Among these, the self-nature body refers to the Dharmakaya (Dharmakaya) of the Tathagatas, because it is the basis upon which all dharmas are freely transformed. The enjoyment body refers to that which is manifested by various Buddha assemblies based on the Dharmakaya, because it takes the pure Buddha-land and the joy of the Great Vehicle Dharma as its enjoyment. The transformation body also relies on the Dharmakaya, appearing and disappearing from the Tushita Heaven, experiencing birth, experiencing desires, leaving the city to renounce the world, practicing various ascetic practices in the places of non-Buddhists, realizing great Bodhi, turning the great Dharma wheel, and entering great Nirvana.

Commentary: Because of severing what is to be severed and obtaining undefiled and unhindered wisdom, after the superiorities of cessation, the superiorities of the wisdom of the result are spoken of in immediate succession. In the self-nature body, it is called 'self-nature' because it is not established falsely. It is called 'body' because it is the basis of support. Dharma-nature is body, therefore it is called Dharma-body. Or, it is the place where all dharmas are supported, therefore it is called Dharma-body. Saying 'the basis upon which all dharmas are freely transformed' means that one obtains free transformation over all dharmas and is also the basis of support, therefore it is called 'the basis upon which all dharmas are freely transformed.' Or, it is explained according to the possessive compound. In the enjoyment body, 'based on the Dharmakaya' means that because there is that (Dharmakaya), this (enjoyment body) can exist. 'Manifested by various Buddha assemblies' means that there are great Bodhisattva assemblies gathered in the Buddha-lands. Knowing and understanding this, it is called 'manifested.' This refers to the Western Pure Land of Ultimate Bliss, etc. 'Taking the pure Buddha-land and the joy of the Great Vehicle Dharma as its enjoyment' means that in the pure Buddha-lands, one enjoys various joys of the Great Vehicle Dharma, comprehending and understanding their meaning.

于清凈佛國土中。受用種種金銀等寶。諸佛菩薩展轉受用妙色身等。及受經等種種法義。安立自相及共相故。何者所依復是誰依。謂前無垢無掛礙智。由此妙智增上力故能令安住不可思議解脫。已入大地諸大菩薩。清凈佛土大乘法樂。相現智生。變化身中依法身者。如前已說。謂由果智殊勝力故。從睹史多天宮現沒。乃至涅槃。此即能令余相續中。與人同分識相生起。

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。略標總義名嗢拖南相證得等是所標義。

論曰。諸佛法身以何為相。應知法身略有五相。

釋曰。初總標相復有五種下轉依等別釋五相。

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。現前清凈分依他起性故。

釋曰。轉滅一切障雜染分依他起性故者。謂轉雜染分依他起性。似所取相及能取相。令永不生故。轉得解脫一切障。於法自在轉現前清凈分依他起性故者。謂轉得所取能取無性所顯離垢真如圓成實性。及得於一切法自在而轉。現在前因極清凈分依他起性故。

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

【現代漢語翻譯】現代漢語譯本：在清凈的佛國土中，受用各種金銀等珍寶。諸佛菩薩輾轉受用美妙的色身等，以及領受經書等各種法義。安立自相和共相的緣故。什麼（法身）是所依，又是誰（菩薩）所依？也就是前面所說的無垢無礙的智慧。由於這種妙智的增上力，能夠使已進入大地的各位大菩薩安住于不可思議的解脫境界，享受清凈佛土的大乘法樂。相現智生，變化身中依法身者，如前面已經說過。這是由於果智殊勝的力量，從睹史多天宮（Tushita Heaven，欲界第四天，彌勒菩薩現在居住的地方）示現降生，乃至涅槃。這就能使其他眾生的相續中，與人相同的分別識相生起。

論曰：這裡說一首嗢拖南頌（Udanas，總結性的偈頌）。

相、證得、自在，依止及攝持，差別、德、甚深，念、業、明諸佛。

釋曰：略微標出總的意義，名稱為嗢拖南（Udanas），相、證得等是所標出的意義。

論曰：諸佛的法身以什麼為相？應當知道法身略有五種相。

釋曰：首先總標出相，復有五種，下面轉依等分別解釋五種相。

論曰：一、轉依為相。也就是轉滅一切障礙雜染的依他起性（Paratantra，緣起性），因此轉得解脫一切障礙，對於法自在運轉，顯現清凈的依他起性。

釋曰：轉滅一切障礙雜染的依他起性（Paratantra，緣起性）的緣故，是指轉變雜染分的依他起性（Paratantra，緣起性），使相似的所取相和能取相永遠不生起。轉得解脫一切障礙，對於法自在運轉，顯現清凈的依他起性（Paratantra，緣起性）的緣故，是指轉變獲得所取能取無自性所顯現的離垢真如圓成實性（Parinishpanna，圓滿成就的自性），以及獲得對於一切法自在而運轉，現在前因極其清凈的依他起性（Paratantra，緣起性）的緣故。

論曰：二、白法所成為相。也就是六波羅蜜多（Paramita，到達彼岸）圓滿，得到十種自在的緣故。這其中，壽命自在、心自在、眾具自在，是由於佈施波羅蜜多（Dana Paramita，佈施到達彼岸）圓滿的緣故。

【English Translation】 English version: In pure Buddha lands, they enjoy various treasures such as gold and silver. Buddhas and Bodhisattvas mutually enjoy wonderful forms and receive various Dharma teachings such as sutras. Because of establishing self-characteristics and common characteristics. What (Dharmakaya) is relied upon, and who (Bodhisattva) relies on it? It is the aforementioned immaculate and unobstructed wisdom. Due to the increasing power of this wonderful wisdom, it enables the great Bodhisattvas who have entered the Bhumi (the ten stages of Bodhisattva development) to abide in inconceivable liberation, enjoying the Mahayana Dharma bliss of the pure Buddha land. When the appearance arises and wisdom is born, those who rely on the Dharmakaya in the transformation body are as previously stated. This is due to the excellent power of the fruition wisdom, from appearing to descend from the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm, where Maitreya Bodhisattva currently resides) to Nirvana. This enables the arising of the same discriminating consciousness in the continuums of other beings.

Treatise says: Here, an Udana (Udanas, a summary verse) is spoken.

Appearance, attainment, freedom, reliance and upholding, difference, virtue, profound, mindfulness, karma, illuminating all Buddhas.

Explanation says: Briefly indicating the general meaning, the name is Udana (Udanas), appearance, attainment, etc., are the meanings being indicated.

Treatise says: What is the characteristic of the Dharmakaya of all Buddhas? It should be known that the Dharmakaya has roughly five characteristics.

Explanation says: First, generally indicating the characteristics, there are five types, and below, the transformation and reliance, etc., separately explain the five characteristics.

Treatise says: One, transformation and reliance as a characteristic. That is, transforming and extinguishing all obstacles and defiled aspects of the Paratantra (Paratantra, dependent origination), thus transforming and attaining liberation from all obstacles, freely revolving in the Dharma, manifesting the pure Paratantra (Paratantra, dependent origination).

Explanation says: The reason for transforming and extinguishing all obstacles and defiled aspects of the Paratantra (Paratantra, dependent origination) is to transform the defiled aspect of the Paratantra (Paratantra, dependent origination), causing the similar perceived object and perceiving subject to never arise. The reason for transforming and attaining liberation from all obstacles, freely revolving in the Dharma, manifesting the pure Paratantra (Paratantra, dependent origination) is to transform and attain the stainless Suchness of Perfected Reality (Parinishpanna, perfectly accomplished nature) manifested by the non-self-nature of the perceived object and perceiving subject, and to attain freedom to revolve in all Dharmas, now the extremely pure Paratantra (Paratantra, dependent origination).

Treatise says: Two, becoming a characteristic of white Dharma. That is, the perfection of the six Paramitas (Paramita, reaching the other shore) results in obtaining the ten freedoms. Among these, freedom of life, freedom of mind, and freedom of resources are due to the perfection of Dana Paramita (Dana Paramita, giving reaching the other shore).

。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。謂諸聲聞所得轉依。唯是煩惱永斷所顯。無有白法所成為相。若諸菩薩所得轉依修習六種波羅蜜多極圓滿故。白法自性十種自在以為其相。於此時中無有一念是無記分。況染污分。此中已下釋十自在壽自在者。謂隨所欲能捨命故。心自在者。謂于生死無染污故。又隨意樂能正為他引攝眾具。于中自在運轉其心名心自在。眾具自在者。謂飲食等諸資生具。隨意所樂能積集故。眾具資財其義是一。由施波羅蜜多圓滿故者。謂由法施無畏施財施圓滿。如其所應得此果故。業自在者。謂于諸業得大自在。唯作善業非惡無記。及於其中勸他作故。生自在者。謂於一切應所生處。如其所欲現受生故。由戒波羅蜜多圓滿故者。謂二自在是尸羅果。由具戒者唯造善業故。又具戒者所愿皆成故。勝解自在者。謂于地等發起勝解。令成金等如所勝解地等金等隨勝解轉。由忍波羅蜜多圓滿故者。謂此自在是其忍果。如昔因時樂修忍故。隨諸有情心所樂轉故。今獲得地等金等隨勝解轉。愿自在者。謂隨所愿一切事成。由精進波

【現代漢語翻譯】現代漢語譯本：業自在，是因為持戒波羅蜜（Śīla-pāramitā，持戒到彼岸）圓滿的緣故。勝解自在，是因為忍辱波羅蜜（Kṣānti-pāramitā，忍耐到彼岸）圓滿的緣故。愿自在，是因為精進波羅蜜（Vīrya-pāramitā，努力到彼岸）圓滿的緣故。神力自在，包含五神通，是因為靜慮波羅蜜（Dhyāna-pāramitā，禪定到彼岸）圓滿的緣故。智自在和法自在，是因為般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）圓滿的緣故。

解釋說：『白法所成為相等』是指，那些聲聞（Śrāvaka，聽聞佛法而證悟者）所獲得的轉依（āśraya-parivṛtti，轉變所依），僅僅是煩惱永遠斷除所顯現的，沒有白法（śukla-dharma，善良、光明之法）所成就的相。如果那些菩薩（Bodhisattva，立志成佛的修行者）所獲得的轉依，是因為修習六種波羅蜜多（ṣaṭ-pāramitā，六度）極其圓滿的緣故，以白法自性的十種自在作為它的相。在這個時候，沒有一念是無記（avyākṛta，非善非惡）的，更何況是染污的。下面解釋十自在，壽自在是指，能夠隨自己的意願捨棄生命。心自在是指，對於生死沒有染污。又能夠隨自己的意願，正確地為他人引導和攝取資具，于其中自在地運轉其心，名為心自在。眾具自在是指，飲食等各種資生之具，能夠隨自己的意願積聚。眾具和資財，它們的意義是一樣的。『由施波羅蜜多圓滿故』是指，因為法施（dharma-dāna，佈施佛法）、無畏施（abhaya-dāna，佈施無畏）、財施（āmiṣa-dāna，佈施財物）圓滿，如其所應得到這樣的果報。業自在是指，對於各種業得到大的自在，只做善業，不做惡業和無記業，並且勸他人也這樣做。生自在是指，對於一切應該出生的處所，如自己的意願顯現受生。『由戒波羅蜜多圓滿故』是指，這兩種自在是持戒的果報，因為持戒的人只造善業。又因為持戒的人所愿都能成就。勝解自在是指，對於地等發起殊勝的理解，使其變成金等，如所理解的那樣，地等金等隨著殊勝的理解而轉變。『由忍波羅蜜多圓滿故』是指，這種自在是忍辱的果報，如過去因地時樂於修習忍辱的緣故。隨著各種有情的心所喜樂而轉變的緣故，現在獲得地等金等隨著殊勝的理解而轉變。愿自在是指，隨著所愿一切事情都能成就，因為精進波

【English Translation】 English version: Mastery over karma arises from the perfection of Śīla-pāramitā (Perfection of Morality). Mastery over aspiration arises from the perfection of Kṣānti-pāramitā (Perfection of Patience). Mastery over vows arises from the perfection of Vīrya-pāramitā (Perfection of Diligence). Mastery over supernormal powers, encompassing the five supernormal faculties, arises from the perfection of Dhyāna-pāramitā (Perfection of Meditation). Mastery over wisdom and mastery over Dharma arise from the perfection of Prajñā-pāramitā (Perfection of Wisdom).

Explanation: 『Having the characteristic of being constituted by white dharmas』 refers to the transformation of the basis (āśraya-parivṛtti) attained by Śrāvakas (Hearers), which is merely manifested by the permanent cessation of afflictions, and does not have the characteristic of being constituted by white dharmas (śukla-dharma). If the transformation of the basis attained by Bodhisattvas (Enlightenment Beings) is due to the extremely perfect cultivation of the six Pāramitās (ṣaṭ-pāramitā), then the ten masteries, which are the nature of white dharmas, serve as its characteristic. At this time, there is not a single thought that is neutral (avyākṛta), let alone defiled. The following explains the ten masteries. Mastery over lifespan means being able to relinquish life at will. Mastery over mind means being free from defilement in birth and death. Furthermore, being able to correctly guide and gather resources for others according to one's own pleasure, and freely directing one's mind within them, is called mastery over mind. Mastery over resources means being able to accumulate various necessities such as food and drink according to one's own pleasure. Resources and wealth have the same meaning. 『Due to the perfection of Dāna-pāramitā』 means that due to the perfection of dharma-dāna (giving of Dharma), abhaya-dāna (giving of fearlessness), and āmiṣa-dāna (giving of material goods), one obtains these results accordingly. Mastery over karma means having great mastery over various karmas, only performing good karmas, not performing evil or neutral karmas, and encouraging others to do the same. Mastery over birth means manifesting rebirth in any place one desires. 『Due to the perfection of Śīla-pāramitā』 means that these two masteries are the result of morality, because those who uphold morality only create good karma. Also, because the wishes of those who uphold morality are all fulfilled. Mastery over aspiration means generating superior understanding regarding earth and so on, causing them to become gold and so on. As understood, earth and so on, gold and so on, transform according to the superior understanding. 『Due to the perfection of Kṣānti-pāramitā』 means that this mastery is the result of patience, as one delighted in cultivating patience in the past. Because they transform according to the delight of the minds of various sentient beings, now obtaining earth and so on, gold and so on, transform according to the superior understanding. Mastery over vows means that everything is accomplished according to one's vows, because of diligence.

羅蜜多圓滿故者。謂此自在是精進果。由昔因時修精進故。于諸有情諸利樂事無有懈廢。故於今時所愿自在。神力自在五通所攝者。謂隨意樂引發種種最勝神通。由靜慮波羅蜜多圓滿故者。謂此自在是靜慮果。由昔因時樂修定故。隨諸有情所應作事。證入種種靜慮等至故。於今時得定所作神通自在。智自在者。謂隨所有種種言音。智現前故。法自在者。謂隨意樂宣說契經應頌等故。由般若波羅蜜多圓滿故者。謂此自在是般若果。由昔因時樂修慧故。隨其類音為說正法故。今證得殊勝般若。妙達言音巧說正法。

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　種性異非虛　　圓滿無初故　無垢依無別　　故非一非多

釋曰。有無無二為相者。謂非有相以一切法遍計所執皆無有故。亦非無相。以空所顯自性有故。有為無為無二為相者。以業煩惱非所為故非有為相。于能示現似有為法得大自在。數數示現似有為故非無為相。異性一性無二為相者。以佛法身體是其一故非

【現代漢語翻譯】現代漢語譯本『羅蜜多』（Pāramitā，意為到彼岸）圓滿的緣故，是指這種自在是精進的果報。由於過去因地修行精進的緣故，對於所有有情（Sattvas，指眾生）的利益和快樂之事沒有懈怠和荒廢，所以在現在這個時候能夠隨心所愿，獲得自在。『神力自在』，被五神通所攝持，是指能夠隨自己的意願引發種種最殊勝的神通，這是由於『靜慮波羅蜜多』（Dhyāna Pāramitā，意為禪定到彼岸）圓滿的緣故，是指這種自在是靜慮的果報。由於過去因地樂於修習禪定的緣故，能夠隨著各種有情所應做的事情，證入種種靜慮等至（Samāpatti，指禪定狀態），所以在現在這個時候能夠獲得由禪定所產生的神通自在。『智自在』，是指能夠隨著所有種種的言語音聲，智慧能夠立即顯現的緣故。『法自在』，是指能夠隨自己的意願宣說契經（Sūtra，佛經）、應頌（Geya，佛經體裁之一）等等的緣故，這是由於『般若波羅蜜多』（Prajñā Pāramitā，意為智慧到彼岸）圓滿的緣故，是指這種自在是般若的果報。由於過去因地樂於修習智慧的緣故，能夠隨著眾生的根器和類別，為他們宣說正法，所以現在證得了殊勝的般若智慧，能夠巧妙地理解言語音聲，善巧地宣說正法。

論曰：三種『無二』（不二）作為相，指的是『有』和『無』的『無二』作為相。由於一切法（Dharma，指佛法）的自性都是空無所有的緣故，由空性所顯現的相是真實存在的緣故。『有為』（Saṃskṛta，指因緣和合而生的事物）和『無為』（Asaṃskṛta，指非因緣和合的事物）的『無二』作為相，由於業和煩惱不是佛所造作的緣故，佛自在地示現有為的相的緣故。『異性』和『一性』的『無二』作為相，由於一切佛所依的法身沒有差別的緣故，無量相續顯現等同的覺悟的緣故。這裡面有兩首偈頌：

『我執』（Ātma-graha，對自我的執著）不存在的緣故，于其中沒有別的所依。隨著之前的能夠證悟的差別，所以施設（Prajñapti，指假名安立）有差異。種性的差異不是虛假的，圓滿沒有初始的緣故。無垢的所依沒有差別，所以不是一也不是多。

釋曰：『有』和『無』的『無二』作為相，指的是不是『有』的相，因為一切法的遍計所執（Parikalpita，虛妄分別）都是沒有的緣故。也不是『無』的相，因為由空性所顯現的自性是存在的緣故。『有為』和『無為』的『無二』作為相，因為業和煩惱不是佛所造作的緣故，所以不是『有為』的相。對於能夠示現類似於『有為』法，佛能夠得到大的自在，數數示現類似於『有為』的緣故，所以不是『無為』的相。『異性』和『一性』的『無二』作為相，因為佛的法身（Dharmakāya，佛的三身之一，代表真理之身）是同一個的緣故，所以不是

【English Translation】 English version 『Pāramitā』 (Perfection) being complete, means that this freedom is the result of diligence. Because of practicing diligence in the past, there is no懈怠(xie dai, laxity) or abandonment regarding the benefit and happiness of all 『Sattvas』 (sentient beings), so at this time one can be free to do as one wishes. 『Supernatural power freedom』, which is encompassed by the five supernormal powers, means being able to initiate various supreme supernatural powers according to one's own will. This is because 『Dhyāna Pāramitā』 (Perfection of Meditation) is complete, meaning that this freedom is the result of meditation. Because of enjoying the practice of meditation in the past, one can enter into various 『Samāpatti』 (meditative states) according to what various sentient beings should do, so at this time one can obtain the supernatural power freedom produced by meditation. 『Wisdom freedom』 means that with all kinds of speech and sounds, wisdom can immediately manifest. 『Dharma freedom』 means being able to proclaim 『Sūtra』 (Buddhist scriptures), 『Geya』 (verses) and so on according to one's own will. This is because 『Prajñā Pāramitā』 (Perfection of Wisdom) is complete, meaning that this freedom is the result of wisdom. Because of enjoying the practice of wisdom in the past, one can proclaim the correct Dharma (teachings) according to the capacities and categories of sentient beings, so now one has attained supreme Prajñā (wisdom), can skillfully understand speech and sounds, and skillfully proclaim the correct Dharma.

The treatise says: Three kinds of 『non-duality』 serve as characteristics, referring to the 『non-duality』 of 『existence』 and 『non-existence』 as a characteristic. Because the nature of all 『Dharma』 (teachings) is empty and without anything, the characteristic manifested by emptiness is truly existent. The 『non-duality』 of 『Saṃskṛta』 (conditioned) and 『Asaṃskṛta』 (unconditioned) serves as a characteristic, because karma and afflictions are not created by the Buddha, and the Buddha freely demonstrates the appearance of conditioned things. The 『non-duality』 of 『difference』 and 『oneness』 serves as a characteristic, because the 『Dharmakāya』 (Dharma Body) on which all Buddhas rely is without difference, and limitless continuums manifest equal enlightenment. There are two verses in this:

Because 『Ātma-graha』 (self-grasping) does not exist, there is no other reliance within it. According to the differences in what can be realized before, 『Prajñapti』 (designations) are established with differences. The differences in 種性(zhong xing, lineage) are not false, because completeness has no beginning. The undefiled reliance has no difference, so it is neither one nor many.

Explanation: The 『non-duality』 of 『existence』 and 『non-existence』 as a characteristic refers to not being the characteristic of 『existence』, because all 『Parikalpita』 (imaginings) of all dharmas are non-existent. Nor is it the characteristic of 『non-existence』, because the nature manifested by emptiness exists. The 『non-duality』 of 『conditioned』 and 『unconditioned』 as a characteristic, because karma and afflictions are not created by the Buddha, so it is not the characteristic of 『conditioned』. Regarding being able to demonstrate something similar to 『conditioned』 dharmas, the Buddha can obtain great freedom, and repeatedly demonstrate something similar to 『conditioned』, so it is not the characteristic of 『unconditioned』. The 『non-duality』 of 『difference』 and 『oneness』 as a characteristic, because the Buddha's 『Dharmakāya』 (Dharma Body) is the same, so it is not

異相。無量依止各別證得故非一相。俱一無故名無二相。復以二頌攝如是義令其易了。所謂我執不有故等。若於是處有其我執計自為我。執外為他即于其中分別自他。此彼各異。於法身中無有我執。故無分別。此彼有異。若爾云何說有多佛。隨前能證有差別故。施設有異。謂隨菩薩能證位別施設有異。隨順世間名言故說。此是釋迦牟尼。此是勝觀佛等。種性異故者。謂本因性有差別故。非唯一佛。種性有二。一本性住種性。謂無始來六處殊勝。展轉相續法爾所得。二習所成種性。謂從先來善友力等數習所成。本性住性有差別故。習所成性有其多種。種性多故。執唯一佛更無餘佛不應道理。非虛故者。有多菩薩依前種性。各別修集菩提資糧。若唯一佛一證菩提。余無所證。彼集資糧應空無果。不應道理。圓滿故者。謂諸如來遍於各別所化有情。成立利益安樂正事。謂於三乘如應安立。若唯一佛。是則不可安立有情置於佛乘。以更無有第二佛故。是則如來所作佛事應不圓滿。是故定應許有多佛。無初故者。謂諸如來前前出世。猶如生死無有最初。離集資糧自然成佛不應理故。離逢事佛能集資糧不應理故。由此決定非唯一佛。又不應執定有多佛。無垢所依無差別故。無漏法界名無垢依。由智殊勝畢竟遣除客塵垢故。於此無漏

【現代漢語翻譯】現代漢語譯本：異相（不同的特徵）。由於無量眾生各自證得不同的境界，所以不是單一的相。因為不存在『俱一』（完全相同）的情況，所以稱為『無二相』。下面用兩首偈頌概括這些含義，使其更容易理解。所謂『我執不有故』等。如果有人執著於我，認為自己是『我』，認為外在是『他』，那麼他就會在其中分別『自』和『他』，認為『此』和『彼』是不同的。但在法身中，沒有我執，所以沒有分別，沒有『此』和『彼』的差異。如果這樣，為什麼又說有很多佛呢？這是因為隨著先前能夠證悟的菩薩不同，施設（方便說法）也不同。也就是說，隨著菩薩能夠證悟的位階不同，施設也會有所不同。這是爲了順應世間的名言習俗而說的，比如『這是釋迦牟尼』，『這是勝觀佛』等等。『種性異故者』，指的是根本的因性存在差別。並非只有一尊佛。種性有兩種：一是本性住種性，指的是無始以來六處（眼、耳、鼻、舌、身、意）殊勝，輾轉相續，自然而得的；二是習所成種性，指的是從先前以來，通過善友的力量等，不斷修習而成的。由於本性住種性存在差別，習所成種性也有多種多樣。因為種性眾多，所以認為只有一尊佛，沒有其他佛是不合理的。『非虛故者』，指的是有很多菩薩依據先前的種性，各自修集菩提資糧。如果只有一尊佛證得菩提，其餘的菩薩都無法證得，那麼他們積累的資糧就應該落空，沒有結果，這是不合理的。『圓滿故者』，指的是諸如來普遍地為各自所教化的有情眾生，成就利益和安樂的正事，也就是根據三乘（聲聞乘、緣覺乘、菩薩乘）的不同，如理安立。如果只有一尊佛，那麼就無法安立有情眾生進入佛乘，因為沒有第二尊佛了。這樣，如來所作的佛事就不能圓滿。所以，一定要承認有很多佛。『無初故者』，指的是諸如來前前出世，就像生死一樣，沒有最初。如果離開積累資糧，自然成佛是不合理的；如果離開逢事佛，能夠積累資糧也是不合理的。由此可以確定，並非只有一尊佛。但是，也不應該執著於一定有很多佛，因為無垢所依（清凈的依靠）沒有差別。無漏法界被稱為無垢依，因為通過智慧的殊勝力量，最終去除了客塵垢（煩惱）。在這個無漏法界中 English version: Different characteristics. Because countless beings each attain different realizations, it is not a single characteristic. Because there is no 'completely identical' situation, it is called 'non-dual characteristic'. The following two verses summarize these meanings to make them easier to understand. So-called 'because self-grasping does not exist,' etc. If someone is attached to the self, considers himself 'I', and considers the external as 'other', then he will distinguish 'self' and 'other' within it, and consider 'this' and 'that' to be different. But in the Dharmakaya (法身), there is no self-grasping, so there is no distinction, no difference between 'this' and 'that'. If so, why are there said to be many Buddhas? This is because the provisional teachings (施設) differ depending on the Bodhisattvas who are able to realize earlier. That is to say, the provisional teachings will be different depending on the level of realization that the Bodhisattva can achieve. This is said to conform to the worldly conventions, such as 'This is Shakyamuni (釋迦牟尼)', 'This is the Buddha of Supreme Vision (勝觀佛)', and so on. 'Because of different lineages (種性)', refers to the fundamental causal nature being different. There is not only one Buddha. There are two types of lineages: one is the naturally abiding lineage (本性住種性), which refers to the excellence of the six sense bases (眼、耳、鼻、舌、身、意) from beginningless time, continuously inherited, and naturally obtained; the second is the lineage acquired through habit (習所成種性), which refers to the continuous practice from the past through the power of virtuous friends, etc. Because the naturally abiding lineage is different, and the lineage acquired through habit is also diverse. Because there are many lineages, it is unreasonable to think that there is only one Buddha and no other Buddhas. 'Because it is not empty', refers to the fact that many Bodhisattvas rely on the previous lineage and each accumulate the resources of Bodhi (菩提). If only one Buddha attains Bodhi, and the rest of the Bodhisattvas cannot attain it, then the resources they have accumulated should be in vain, without result, which is unreasonable. 'Because it is complete', refers to the fact that the Tathagatas (如來) universally accomplish the righteous affairs of benefit and happiness for the sentient beings they each teach, that is, they establish them according to the three vehicles (三乘) (Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), Bodhisattvayāna (菩薩乘)). If there is only one Buddha, then it is impossible to establish sentient beings in the Buddha vehicle, because there is no second Buddha. In this way, the Buddha's work done by the Tathagata cannot be completed. Therefore, it must be admitted that there are many Buddhas. 'Because there is no beginning', refers to the fact that the Tathagatas appear in the world one after another, just like samsara (生死), without a beginning. It is unreasonable to become a Buddha naturally without accumulating resources; it is also unreasonable to be able to accumulate resources without encountering and serving the Buddhas. From this, it can be determined that there is not only one Buddha. However, one should not be attached to the idea that there must be many Buddhas, because the stainless basis (無垢所依) has no difference. The unconditioned Dharmadhatu (無漏法界) is called the stainless basis, because through the excellence of wisdom, the adventitious defilements (客塵垢) (afflictions) are ultimately removed. In this unconditioned Dharmadhatu

【English Translation】 Different characteristics. Because countless beings each attain different realizations, it is not a single characteristic. Because there is no 'completely identical' situation, it is called 'non-dual characteristic'. The following two verses summarize these meanings to make them easier to understand. So-called 'because self-grasping does not exist,' etc. If someone is attached to the self, considers himself 'I', and considers the external as 'other', then he will distinguish 'self' and 'other' within it, and consider 'this' and 'that' to be different. But in the Dharmakaya (法身), there is no self-grasping, so there is no distinction, no difference between 'this' and 'that'. If so, why are there said to be many Buddhas? This is because the provisional teachings (施設) differ depending on the Bodhisattvas who are able to realize earlier. That is to say, the provisional teachings will be different depending on the level of realization that the Bodhisattva can achieve. This is said to conform to the worldly conventions, such as 'This is Shakyamuni (釋迦牟尼)', 'This is the Buddha of Supreme Vision (勝觀佛)', and so on. 'Because of different lineages (種性)', refers to the fundamental causal nature being different. There is not only one Buddha. There are two types of lineages: one is the naturally abiding lineage (本性住種性), which refers to the excellence of the six sense bases (眼、耳、鼻、舌、身、意) from beginningless time, continuously inherited, and naturally obtained; the second is the lineage acquired through habit (習所成種性), which refers to the continuous practice from the past through the power of virtuous friends, etc. Because the naturally abiding lineage is different, and the lineage acquired through habit is also diverse. Because there are many lineages, it is unreasonable to think that there is only one Buddha and no other Buddhas. 'Because it is not empty', refers to the fact that many Bodhisattvas rely on the previous lineage and each accumulate the resources of Bodhi (菩提). If only one Buddha attains Bodhi, and the rest of the Bodhisattvas cannot attain it, then the resources they have accumulated should be in vain, without result, which is unreasonable. 'Because it is complete', refers to the fact that the Tathagatas (如來) universally accomplish the righteous affairs of benefit and happiness for the sentient beings they each teach, that is, they establish them according to the three vehicles (三乘) (Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), Bodhisattvayāna (菩薩乘)). If there is only one Buddha, then it is impossible to establish sentient beings in the Buddha vehicle, because there is no second Buddha. In this way, the Buddha's work done by the Tathagata cannot be completed. Therefore, it must be admitted that there are many Buddhas. 'Because there is no beginning', refers to the fact that the Tathagatas appear in the world one after another, just like samsara (生死), without a beginning. It is unreasonable to become a Buddha naturally without accumulating resources; it is also unreasonable to be able to accumulate resources without encountering and serving the Buddhas. From this, it can be determined that there is not only one Buddha. However, one should not be attached to the idea that there must be many Buddhas, because the stainless basis (無垢所依) has no difference. The unconditioned Dharmadhatu (無漏法界) is called the stainless basis, because through the excellence of wisdom, the adventitious defilements (客塵垢) (afflictions) are ultimately removed. In this unconditioned Dharmadhatu

真法界中。不可定執諸佛有異。是故諸佛非一非多。

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。恒無變易相續無斷。是故說言常住為相。由三因緣成立此相。真如清凈相故者。此顯真如性常無變。顯成佛果說為法身性。若變易即非真如。是故常住本願所引故者。謂諸如來皆先發起如是大愿。我當度脫無量有情。令般涅槃諸有情類未般涅槃。愿所引果相續不絕。是故常住。此愿所引離相續。常道理不成。所應作事無竟期故者。謂先大愿所應作事無究竟期。諸有情類量無邊故。乃至有情相續不斷。佛所作事恒無斷故說名為常。

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。言思議者。謂依道理審諦思惟。起分別智尋思所攝。譬喻所顯。諸佛非此所行處故。不可思議。超過一切尋思地故。唯應信解不應思議。

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。信解亦名初得法身。法行亦爾。為簡彼故說現證得。但言證得非生起者。體是常故。緣總相等其義易了。五相善

【現代漢語翻譯】現代漢語譯本：在真實的法界中，不應執著地認為諸佛之間存在差異。因此，諸佛既不是單一的，也不是眾多的。

論曰：以四種常住作為特徵。即真如的清凈之相，由本願所引導，以及所應做的事情沒有終結之時。

釋曰：恒常不變易，相續不斷絕，因此說常住作為特徵。由三種因緣成立這種特徵。『真如清凈相故』，這顯示真如的本性恒常不變。顯示成就佛果，稱為法身的本性。如果變易，就不是真如，因此是常住的。『本願所引故』，指諸如來都先發起這樣的大愿：我應當度脫無量的有情（一切有情眾生），令他們進入涅槃。諸有情類沒有進入涅槃，願力所引導的果報相續不絕，因此是常住的。這種願力所引導的離相續，常住的道理不能成立。『所應作事無竟期故』，指先前的宏大誓願所應做的事情沒有究竟的期限。因為諸有情類的數量沒有邊際，乃至有情相續不斷，佛所做的事情恒常沒有斷絕，所以說名為常。

論曰：以五種不可思議作為特徵。即真如清凈是自己內心證悟的，沒有世間的比喻可以比擬，不是各種尋思所能到達的地方。

釋曰：所說的『思議』，是指依靠道理審慎地思考，產生分別的智慧，屬於尋思所攝，用譬喻所顯示。諸佛不是這些所能到達的地方，所以是不可思議的，超過一切尋思的境界。唯獨應當信受理解，不應當思議。

論曰：再次，如何才能最初證得這樣的法身（Dharmakaya）？即依靠緣總相的大乘法境的無分別智（Nirvikalpa-jnana），以及后得智（Post-attainment wisdom），五相善巧地修習，在一切菩薩地（Bhumi）上善於積累資糧，用金剛喻定（Vajropama-samadhi）破滅微細難以破除的障礙。此定沒有間斷，遠離一切障礙，因此得到轉依（Paravrtti）。

釋曰：信解也稱為初得法身，法行也是如此。爲了簡別它們，所以說是現證得。只說證得而不是生起，是因為法身的體性是恒常的。緣總相等，其中的含義容易理解。五相善巧。

【English Translation】 English version: In the true Dharmadhatu (realm of reality), one should not be attached to the idea that there are differences among the Buddhas. Therefore, the Buddhas are neither one nor many.

Treatise: It is characterized by four permanences. That is, the pure aspect of Suchness (Tathata), being led by the original vows, and the fact that there is no end to the things that should be done.

Explanation: Constantly without change, continuously without interruption, therefore it is said that permanence is its characteristic. This characteristic is established by three causes and conditions. 'Because of the pure aspect of Suchness,' this shows that the nature of Suchness is constant and unchanging. Manifesting the attainment of Buddhahood is called the nature of Dharmakaya (Dharma Body). If it changes, it is not Suchness, therefore it is permanent. 'Because it is led by the original vows,' this refers to all the Tathagatas (Buddhas) who first made such great vows: I shall liberate countless sentient beings, causing them to enter Nirvana. Since sentient beings have not entered Nirvana, the result led by the vows continues without interruption, therefore it is permanent. The principle of permanence cannot be established without the continuity led by these vows. 'Because there is no end to the things that should be done,' this refers to the fact that there is no ultimate limit to the things that should be done according to the previous great vows. Because the number of sentient beings is limitless, and even as sentient beings continue without interruption, the work done by the Buddha is constantly without interruption, therefore it is called permanence.

Treatise: It is characterized by five inconceivabilities. That is, the purity of Suchness is self-realized internally, there is no worldly metaphor that can be compared to it, and it is not a place where various thoughts can reach.

Explanation: What is meant by 'thinking' is to carefully contemplate based on reason, generating discriminating wisdom, belonging to the realm of thought, and being revealed by metaphors. The Buddhas are not places where these can reach, therefore it is inconceivable, surpassing all realms of thought. One should only believe and understand, and should not think about it.

Treatise: Furthermore, how is such a Dharmakaya (Dharma Body) initially attained? That is, relying on the non-discriminating wisdom (Nirvikalpa-jnana) of the Mahayana (Great Vehicle) Dharma realm of the general characteristic, as well as the subsequent wisdom (Post-attainment wisdom), skillfully cultivating the five aspects, skillfully accumulating resources on all Bodhisattva Bhumis (grounds), using the Vajropama-samadhi (diamond-like samadhi) to destroy subtle and difficult-to-destroy obstacles. This samadhi is without interruption, free from all obstacles, therefore obtaining Paravrtti (transformation of the basis).

Explanation: Faith and understanding are also called the initial attainment of Dharmakaya, as is Dharma practice. In order to distinguish them, it is said to be actual attainment. Only saying attainment and not arising is because the nature of Dharmakaya is constant. The meaning of the general characteristic is easy to understand. Skillfully cultivating the five aspects.

修者。謂無生無滅。本來寂靜。自性涅槃。及無自性。名為五相。又集總等五相善修。成辦五果謂唸唸中銷融一切粗重依止。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。破滅微細難破障故者。顯示此定喻金剛因。譬如金剛其性堅固能破難破。如是此定超諸下類能破難破不染無知。能發無上清凈智道故譬金剛。此定無間離一切障故。得轉依者。由無分別及后得智故。證轉依得佛法身。

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。由轉五蘊依故。得五自在。諸聲聞等怖畏苦故永斷諸蘊。如愚癩人自捨身命。若諸菩薩攝巧方便。轉滅有罪色等諸蘊。轉起無罪色等諸蘊。如智癩人求諸良藥。轉有病身成無病身。此中由轉色蘊依故。得能示現佛土自在。如其所欲現金銀等諸佛土故。得能示現自身自在。隨心所思皆能示現。于其種種大集會中。隨諸所化有情機

【現代漢語翻譯】現代漢語譯本：修行者所說的『無生無滅』，是指本來就是寂靜的，其自性就是涅槃（Nirvana，解脫）。以及『無自性』，這被稱為五相。又通過聚集、總持等五相的善修，可以成就五種果報，即在念念之中消融一切粗重的依止，遠離種種妄想而得到法苑的快樂，能夠正確了知周遍無量、沒有分限的實相，大法光明順應清凈的部分，沒有分別，無相現行，爲了使法身圓滿成就，能夠正確地攝受後後的殊勝之因，破滅微細難以破除的障礙。這顯示了此定如同金剛因。譬如金剛，其性質堅固，能夠破除難以破除之物。如此，此定超越一切下劣之物，能夠破除難以破除的不染無知，能夠發起無上的清凈智慧之道，所以譬如金剛。此定沒有間斷，遠離一切障礙，因此得到轉依。由於無分別以及后得智的緣故，證得轉依，得到佛法身。論中說：『再次，法身由幾種自在而得到自在？』簡略地說，由五種自在。第一，由佛土、自身相好、無邊音聲、無見頂相自在，這是由於轉變色蘊的依止的緣故。第二，由無罪、無量廣大快樂的安住自在，這是由於轉變受蘊的依止的緣故。第三，由辯說一切名身、句身、文身自在，這是由於轉變想蘊的依止的緣故。第四，由現化變易，引導攝受大眾，引導攝受白法自在，這是由於轉變行蘊的依止的緣故。第五，由圓鏡智、平等性智、觀察智、成所作智自在，這是由於轉變識蘊的依止的緣故。解釋說：由於轉變五蘊的依止的緣故，得到五種自在。那些聲聞乘等，因為怖畏痛苦的緣故，永遠斷絕諸蘊，如同愚蠢的麻風病人自己捨棄身命。如果諸菩薩攝取巧妙的方便，轉變滅除有罪的色等諸蘊，轉變生起無罪的色等諸蘊，如同有智慧的麻風病人尋求各種良藥，轉變有病的身體成為沒有病的身體。這其中，由於轉變色蘊的依止的緣故，得到能夠示現佛土的自在，如其所愿顯現金銀等各種佛土。得到能夠示現自身自在，隨心所思都能示現，于各種大**中，隨順各種所化有情之機。

【English Translation】 English version: The 'non-arising and non-ceasing' mentioned by practitioners refers to that which is originally tranquil, whose self-nature is Nirvana (Nirvana, liberation). And 'no self-nature,' these are called the five aspects. Furthermore, through the good cultivation of the five aspects such as gathering and total retention, one can achieve five kinds of fruition, namely, dissolving all coarse dependencies in every thought, departing from various delusions and obtaining the joy of the Dharma garden, being able to correctly know the reality that pervades the immeasurable and has no limitations, the great Dharma light accords with the pure part, without discrimination, the formless manifests, in order to make the Dharmakaya perfectly accomplished, being able to correctly gather and receive the superior causes of later stages, destroying subtle and difficult-to-destroy obstacles. This shows that this samadhi is like the Vajra (Diamond) cause. For example, Vajra, its nature is firm and can break through difficult-to-break things. Thus, this samadhi surpasses all inferior things, can break through difficult-to-break non-discriminating ignorance, and can initiate the supreme pure wisdom path, so it is like Vajra. This samadhi has no interruption and is free from all obstacles, thus obtaining transformation of the basis. Due to non-discrimination and subsequent wisdom, one attains transformation of the basis and obtains the Buddha Dharmakaya (Dharma Body). The treatise says: 'Furthermore, by how many kinds of sovereignty does the Dharmakaya (Dharma Body) attain sovereignty?' Briefly speaking, by five kinds of sovereignty. First, by the sovereignty of the Buddha-land, the excellent characteristics of the body, the boundless sound, and the invisible crown of the head, this is due to the transformation of the basis of the form aggregate. Second, by the sovereignty of dwelling in faultless, immeasurable, vast joy, this is due to the transformation of the basis of the feeling aggregate. Third, by the sovereignty of eloquent speech of all name-bodies, sentence-bodies, and word-bodies, this is due to the transformation of the basis of the thought aggregate. Fourth, by the sovereignty of manifesting transformations, guiding and gathering the masses, guiding and gathering the white Dharma, this is due to the transformation of the basis of the volitional aggregate. Fifth, by the sovereignty of the Great Round Mirror Wisdom, Equality Wisdom, Observation Wisdom and Accomplishing Wisdom, this is due to the transformation of the basis of the consciousness aggregate. The explanation says: Due to the transformation of the basis of the five aggregates, one obtains five kinds of sovereignty. Those of the Hearer Vehicle (Śrāvakayāna) and others, because of fearing suffering, forever cut off the aggregates, like a foolish leper abandoning his own life. If the Bodhisattvas gather skillful means, transform and eliminate the sinful form and other aggregates, and transform and generate the faultless form and other aggregates, like a wise leper seeking various good medicines, transforming a diseased body into a healthy body. Among these, due to the transformation of the basis of the form aggregate, one obtains the sovereignty of being able to manifest the Buddha-land, manifesting various Buddha-lands such as gold and silver as desired. One obtains the sovereignty of being able to manifest oneself, being able to manifest whatever one thinks, in various great assemblies, according to the opportunities of various sentient beings to be transformed.

宜。各別現故。得能示現相好自在。隨所愛樂示現種種妙相好故。得能示現無邊音聲無見頂相二種自在。現佛音聲量無邊故。現佛頂相無能見故。由轉受蘊依故。得無罪無量廣大樂住自在應知。此中離煩惱故名為無罪。有眾多故名為無量。超過一切三界樂故名為廣大。由轉想蘊依故。得能辯說一切名身句身文身自在。以能取相是想自性。由攝如是資糧為因。轉得如是功能差別。由此能于名身等事。隨其所欲自在能住。由轉行蘊依故得能現化變易引攝大眾引攝白法自在。謂行蘊中思最為勝。由此思故於現化等自在。能轉現化自在者。如其所欲能現化故。變易自在者。如其所欲轉變地等成金等故。引攝大眾自在者。如意所樂引攝天等諸大眾故。引攝白法自在者。如意所樂令無漏法現在前故。由轉阿賴耶識等八事識蘊得大圓鏡智等四種妙智。如數次第或隨所應。當知此中轉阿賴耶識故得大圓鏡智。雖所識境不現在前而能不忘不限時處。於一切境常不愚迷。無分別行能起受用。佛智影像。轉染污末那故得平等性智。初現觀時。先已證得。于修道位轉復清凈。由此安住無住涅槃。大慈大悲恒與相應。能隨所樂現佛影像。轉意識故。得妙觀察智。具足一切陀羅尼門三摩地門。猶如寶藏。于大會中能現一切自在作用。能斷諸疑能雨法

【現代漢語翻譯】現代漢語譯本宜。因為各自顯現的緣故。獲得能夠示現相好自在的能力，能夠隨眾生所喜愛的，示現種種美妙的相好。獲得能夠示現無邊音聲和無見頂相兩種自在的能力，因為佛的音聲的量是無邊的，佛的頂相是任何人都無法看見的。由於轉變受蘊的緣故，應當知道，獲得無罪、無量、廣大安樂的住處自在。這裡面，因為遠離煩惱的緣故，叫做『無罪』；因為有很多的緣故，叫做『無量』；因為超過一切三界之樂的緣故，叫做『廣大』。由於轉變想蘊的緣故，獲得能夠辯說一切名身（nāma-kāya，名稱的集合）、句身（pada-kāya，語句的集合）、文身（vyañjana-kāya，文字的集合）的自在。因為能夠取相是想的自性。由於攝取這樣的資糧作為原因，轉變獲得這樣的功能差別。因此能夠對於名身等事，隨著他的意願自在安住。由於轉變行蘊的緣故，獲得能夠現化、變易、引攝大眾、引攝白法的自在。所謂行蘊中，思最為殊勝。由於這個思的緣故，對於現化等自在。能夠轉變現化自在的人，能夠如他所希望的現化。變易自在的人，能夠如他所希望的轉變土地等成為黃金等。引攝大眾自在的人，能夠如意所樂的引攝天等諸大眾。引攝白法自在的人，能夠如意所樂的令無漏法現在面前。由於轉變阿賴耶識（ālayavijñāna，藏識）等八事識蘊，獲得大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧）等四種妙智。按照順序或者隨著所應，應當知道這裡面，轉變阿賴耶識的緣故，獲得大圓鏡智。即使所認識的境界不現在面前，也能夠不忘記，不限制時間和處所，對於一切境界常常不愚迷，沒有分別的行能夠生起受用，佛智的影像。轉變染污末那識（kliṣṭa-manas，染污的意根）的緣故，獲得平等性智（Samatā-jñāna，認識到一切事物平等性的智慧）。初現觀的時候，就已經證得了，在修道位轉變更加清凈。因此安住于無住涅槃（apratiṣṭhita-nirvāṇa，不住于生死和涅槃的涅槃），大慈大悲恒常與他相應，能夠隨著所喜愛的顯現佛的影像。轉變意識的緣故，獲得妙觀察智（Pratyavekṣaṇa-jñāna，能夠精妙觀察一切事物的智慧），具足一切陀羅尼門（dhāraṇī-mukha，總持法門的入口）、三摩地門（samādhi-mukha，禪定法門的入口），猶如寶藏。在大會中能夠顯現一切自在作用，能夠斷除諸疑，能夠降下法雨。

【English Translation】 English version It is appropriate, because of the distinct manifestation of each. One obtains the ability to manifest the mastery of auspicious signs and characteristics, being able to manifest various wonderful auspicious signs and characteristics according to what beings love. One obtains the ability to manifest the two kinds of mastery of boundless sound and the invisible crown protrusion, because the measure of the Buddha's sound is boundless, and the Buddha's crown protrusion is something no one can see. Because of transforming the feeling aggregate, one should know that one obtains the mastery of dwelling in blameless, immeasurable, and vast bliss. Here, because of being apart from afflictions, it is called 'blameless'; because there are many, it is called 'immeasurable'; because it surpasses all the bliss of the three realms, it is called 'vast'. Because of transforming the perception aggregate, one obtains the ability to eloquently speak of all collections of names (nāma-kāya), collections of phrases (pada-kāya), and collections of syllables (vyañjana-kāya). Because being able to grasp characteristics is the nature of perception. Because of gathering such accumulations as the cause, one transforms and obtains such functional differences. Therefore, one is able to abide freely in matters such as collections of names, according to one's desire. Because of transforming the volitional aggregate, one obtains the ability to manifest transformations, alterations, attracting the masses, and attracting pure dharmas. Among the volitional aggregate, thought is the most excellent. Because of this thought, one is free regarding manifestations and so on. One who is able to transform and manifest freely is able to manifest as he wishes. One who is free to alter is able to transform earth and so on into gold and so on as he wishes. One who is free to attract the masses is able to attract various masses such as gods as he pleases. One who is free to attract pure dharmas is able to cause undefiled dharmas to appear before him as he pleases. Because of transforming the ālaya-vijñāna (store consciousness) and the other eight consciousness aggregates, one obtains the four kinds of wonderful wisdoms such as the Great Mirror Wisdom (Ādarśa-jñāna). In order or as appropriate, one should know that here, because of transforming the ālaya-vijñāna, one obtains the Great Mirror Wisdom. Even if the object of cognition does not appear before one, one is able to not forget, not limit time and place, and is constantly not deluded regarding all objects, and the action without discrimination is able to give rise to enjoyment, the image of the Buddha's wisdom. Because of transforming the defiled kliṣṭa-manas (afflicted mind), one obtains the Wisdom of Equality (Samatā-jñāna). At the time of the initial direct perception, one has already attained it, and in the stage of the path of cultivation, one transforms and becomes even more pure. Therefore, one abides in non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa), and great loving-kindness and great compassion are constantly in accordance with him, and one is able to manifest the image of the Buddha as he pleases. Because of transforming the consciousness, one obtains the Wisdom of Wonderful Observation (Pratyavekṣaṇa-jñāna), complete with all the entrances to dhāraṇī (dhāraṇī-mukha), and entrances to samādhi (samādhi-mukha), like a treasure. In the great assembly, one is able to manifest all free actions, able to cut off all doubts, and able to rain down the rain of dharma.

雨。轉五識故得成所作智。普於十方一切世界。能現變化從睹史多天宮而沒乃至涅槃。能現住持一切有情利樂事故。

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。由幾種處應知依止者。此問法身與幾種法為所依止。略由三處者。廣即無量功德依止。今且略說但由三處。由種種佛住依止者。由諸如來所得法身。與所安住種種天住聖住梵住為所依止。諸天住中如來多住第四靜慮。諸聖住中如來多住空解脫門。諸梵住中多住其悲。如是種種如來所住。勝聲聞等。為顯如來所證涅槃勝聲聞等所得涅槃故。說諸佛證得五性喜等。證自界者。證自法界。於此修治正作證故名為等證。言離喜者。謂諸如來證自法界。安住五喜。諸聲聞等證如斬首。永滅涅槃遠離。如是最勝歡喜故。求喜者應等證者。謂諸菩薩勤求五喜。應正求證此真法界。何等為五。所求勝喜故次說言。由能無量及事成等。由因別故爾所喜異。能謂堪能

【現代漢語翻譯】現代漢語譯本：雨，轉變第五識（眼識、耳識、鼻識、舌識、身識）就能獲得成所作智（成就一切應作事業的智慧）。普遍在十方一切世界，能夠顯現種種變化，從兜率天宮降生，乃至示現涅槃。能夠顯現並住持一切有情眾生的利益和安樂。

論曰：此外，法身依靠幾種處所？應當知道，依靠之處略有三種。一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。

二是依靠種種受用身（為菩薩說法時的報身）的住處，但爲了成熟諸菩薩的緣故。三是依靠種種變化身（應化身）的住處，多是爲了成熟聲聞等眾生的緣故。

釋曰：『由幾種處應知依止者』，這是問法身以幾種法作為所依止。『略由三處者』，廣而言之，是無量功德作為依止，現在且略說只有三種。『由種種佛住依止者』，由諸如來所得的法身，與所安住的種種天住（天上的住所）、聖住（聖者的住所）、梵住（清凈的住所）作為所依止。諸天住中，如來多住在第四禪定。諸聖住中，如來多住在空解脫門。諸梵住中，多住在慈悲。像這樣種種如來所住之處，勝過聲聞等。爲了顯示如來所證得的涅槃勝過聲聞等所得的涅槃，所以說『諸佛證得五性喜等』。『證自界者』，是證得自己的法界。於此修治，正確地作證，所以名為『等證』。『言離喜者』，是指諸如來證得自己的法界，安住於五種喜悅之中。諸聲聞等證得的如同斬首一般的永滅涅槃，遠離了這種最殊勝的歡喜。『故求喜者應等證者』，是指諸菩薩勤求五種喜悅，應當正確地求證這真實的法界。何等為五？所求的殊勝喜悅，所以接著說『由能無量及事成等』。由於因的不同，所以喜悅也有所不同。『能』是指堪能（能力）。

【English Translation】 English version: Rain. Transforming the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) results in the Accomplishment-of-Wisdom (the wisdom that accomplishes all that needs to be done). Universally in all worlds of the ten directions, it can manifest various transformations, from descending from the Tusita Heaven to manifesting Nirvana. It can manifest and sustain the benefit and happiness of all sentient beings.

Treatise: Furthermore, the Dharmakaya (Dharma Body) relies on how many places? It should be known that it relies on three places in brief. First, it relies on the various abodes of the Buddhas. There are two verses in this:

The Buddhas attain the five kinds of joy, all because of equally realizing their own realm; the absence of joy is entirely due to not realizing this, therefore those who seek joy should equally realize it. Through capability, boundlessness, and accomplishment, the flavor of Dharma, the virtue of meaning, are both complete; attaining joy is most supreme without fault, for the Buddhas see permanence and endlessness.

Second, it relies on the various Sambhogakaya (Enjoyment Body) abodes, but only for the sake of maturing the Bodhisattvas. Third, it relies on the various Nirmanakaya (Transformation Body) abodes, mostly for the sake of maturing the Sravakas (listeners) and others.

Explanation: 'Relying on how many places should be known?' This asks on how many dharmas does the Dharmakaya rely. 'Relying on three places in brief,' broadly speaking, it relies on immeasurable merits, but now briefly speaking, it only relies on three places. 'Relying on the various abodes of the Buddhas,' the Dharmakaya attained by the Buddhas relies on the various deva abodes (abodes of the gods), arya abodes (abodes of the noble ones), and brahma abodes (pure abodes) in which they dwell. Among the deva abodes, the Tathagatas mostly dwell in the fourth dhyana (meditative absorption). Among the arya abodes, the Tathagatas mostly dwell in the emptiness liberation door. Among the brahma abodes, they mostly dwell in compassion. Like this, the various abodes of the Tathagatas surpass the Sravakas and others. In order to show that the Nirvana attained by the Tathagatas surpasses the Nirvana attained by the Sravakas and others, it is said, 'The Buddhas attain the five kinds of joy, etc.' 'Realizing their own realm' is realizing their own Dharma realm. Cultivating and rightly realizing this is called 'equal realization.' 'The absence of joy' refers to the Tathagatas realizing their own Dharma realm and dwelling in the five joys. The Nirvana attained by the Sravakas and others is like being beheaded, a permanent extinction, far from this most supreme joy. 'Therefore those who seek joy should equally realize it' refers to the Bodhisattvas diligently seeking the five joys, who should rightly seek and realize this true Dharma realm. What are the five? The supreme joy that is sought, therefore it is said next, 'Through capability, boundlessness, and accomplishment, etc.' Because of the difference in causes, the joys are also different. 'Capability' refers to being capable.

。言無量者。謂過無量殑伽沙數。諸佛如來所有堪能。同依法身。一切和雜平等無異。由見如是能無量故。生大歡喜。及者集義。事者所作。一切有情諸利樂事。隨彼所能無倒安立於三乘等。成謂成辦。經無量時此所作事無礙轉故。由見堪能。所應作事亦無量故生大歡喜。言法味者。謂契經等無上法味。謂證真諦所得理味。義圓滿者。謂契經等法所詮義皆得圓滿。隨自意樂現在前故。德圓滿者。謂神通等功德圓滿。由見法味亦無量故。見義圓滿亦無量故。見德圓滿亦無量故。生大歡喜。復有說言。義謂涅槃。德謂隨樂所起功德。俱圓滿故並生大喜。得喜最勝無過失。諸佛見常無盡故者。謂諸如來見自身中真如一味。能無量等所生大喜。雖入涅槃亦常無盡。是故最勝無有過失。出三界故名為最勝。煩惱所知二障並習皆永斷故。名無過失。由種種受用身依止等者。謂由法身為增上緣彼得轉故。說名依止。非如日光依日道理。與變化身為所依止其義亦爾。言多為者。攝取勝解行地菩薩。以劣信解諸聲聞等。雖見佛身不應成熟。初業菩薩當知亦爾。已入大地諸菩薩眾。不由化身方得成熟。通達甚深廣大法故。

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

【現代漢語翻譯】現代漢語譯本：說到『無量』，是指超過無量恒河沙數諸佛如來所具有的堪能，共同依於法身（Dharmakaya，佛的法性之身），一切融合平等沒有差異。由於見到這樣的堪能是無量的，所以產生大歡喜。『及』是聚集的意思，『事』是所作的事情，即一切有情眾生的利益安樂之事，隨他們的能力如實地安置於三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）等。『成』是成就的意思，經過無量的時間，這些所作之事沒有障礙地運轉。由於見到堪能和所應作之事都是無量的，所以產生大歡喜。說到『法味』，是指契經（Sutra，佛經）等無上的法味，即證悟真諦（Paramartha，最高的真理）所得到的理味。『義圓滿』是指契經等法所詮釋的意義都得到圓滿，隨自己的意樂現在前。『德圓滿』是指神通等功德圓滿。由於見到法味也是無量的，見到意義圓滿也是無量的，見到功德圓滿也是無量的，所以產生大歡喜。還有一種說法，『義』是指涅槃（Nirvana，解脫），『德』是指隨順快樂所產生的功德，都圓滿所以產生大歡喜。得到喜悅是最殊勝的，沒有過失。『諸佛見常無盡故』，是指諸如來見到自身中真如（Tathata，事物的真實本性）一味，堪能無量等所產生的大喜悅，即使進入涅槃也常常沒有窮盡，因此是最殊勝的，沒有過失。超出三界（Trailokya，欲界、色界、無色界）所以名為最殊勝，煩惱障和所知障以及習氣都永遠斷除，所以名為沒有過失。『由種種受用身依止等』，是指由法身作為增上緣，它們得以運轉，所以說名為依止，不是像日光依于太陽的道理。與變化身（Nirmanakaya，佛的化身）作為所依止，其意義也是這樣。『言多為者』，是攝取勝解行地（Adhimukticaryabhumi，勝解行地是菩薩修行過程中的一個階段）的菩薩，而對於以低劣信解的聲聞等，即使見到佛身也不應成熟。初業菩薩應當知道也是這樣。已經進入大地的諸菩薩眾，不是由化身才能成熟，因為他們通達甚深廣大的法。

論曰：應當知道法身由幾種佛法所攝持？略由六種：第一是由清凈，即是轉阿賴耶識（Alaya-vijñana，第八識，又稱藏識）而得到法身；第二是由異熟，即是轉色根而得到異熟。

【English Translation】 English version: Speaking of 'immeasurable', it refers to the capabilities possessed by Buddhas and Tathagatas exceeding immeasurable Ganges sands, commonly relying on the Dharmakaya (the Dharma-nature body of the Buddha), all integrated equally without difference. Because of seeing such capabilities as immeasurable, great joy arises. 'And' means gathering, 'things' are the things done, that is, the affairs of benefit and happiness for all sentient beings, truthfully placing them in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) etc. according to their abilities. 'Accomplishment' means achieving, after immeasurable time, these things done operate without hindrance. Because of seeing that the capabilities and the things to be done are both immeasurable, great joy arises. Speaking of 'Dharma-flavor', it refers to the supreme Dharma-flavor of Sutras (Buddhist scriptures) etc., that is, the flavor of reason obtained from realizing Paramartha (the highest truth). 'Meaning completeness' refers to the meaning explained by the Dharma of Sutras etc. all being complete, appearing before oneself according to one's own inclinations. 'Virtue completeness' refers to the completeness of virtues such as supernormal powers. Because of seeing that the Dharma-flavor is also immeasurable, seeing that the meaning completeness is also immeasurable, seeing that the virtue completeness is also immeasurable, great joy arises. There is another saying, 'meaning' refers to Nirvana (liberation), 'virtue' refers to the merits arising from following happiness, both being complete, therefore great joy arises. Obtaining joy is the most supreme, without fault. 'Because the Buddhas see it is constant and endless', refers to the Tathagatas seeing the one flavor of Tathata (the true nature of things) in themselves, the great joy arising from the immeasurable capabilities etc., even entering Nirvana is still constantly endless, therefore it is the most supreme, without fault. Transcending the Three Realms (Trailokya, the desire realm, the form realm, the formless realm) therefore it is called the most supreme, the afflictive obscurations and the cognitive obscurations as well as habitual tendencies are all permanently severed, therefore it is called without fault. 'Due to various enjoyment bodies relying on etc.', refers to the Dharmakaya as the dominant condition, they are able to operate, therefore it is said to be relying, not like the principle of sunlight relying on the sun. The meaning is also the same with the Nirmanakaya (the transformation body of the Buddha) as the relied upon. 'Speaking of mostly for', is to gather the Bodhisattvas of the Adhimukticaryabhumi (the stage of resolute intention in the Bodhisattva path), while for the Sravakas etc. with inferior faith and understanding, even seeing the Buddha's body should not mature. Initial practice Bodhisattvas should know it is also like this. The Bodhisattvas who have already entered the great grounds, are not able to mature by the transformation body, because they understand the profound and vast Dharma.

Treatise says: It should be known by how many kinds of Buddha-dharma the Dharmakaya is upheld? Briefly by six kinds: First is by purity, that is, transforming the Alaya-vijñana (the eighth consciousness, also known as the storehouse consciousness) to obtain the Dharmakaya; second is by the Vipaka, that is, transforming the sense faculties to obtain the Vipaka.

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。就自性攝以顯攝持法身自性。由清凈者。謂由清凈佛法攝持法身自性。以其法身體清凈故。凈誰轉誰而得清凈。為答此問說如是言。轉阿賴耶識得法身故。由阿賴耶識執持一切雜染種子。對治起時轉滅如是一切染種。轉得隨順一切無罪圓滿功德。譬如世間阿揭陀藥。能變有毒令成無毒。故說名轉。由異熟者。謂由異熟佛法攝持。法身自性轉色根者。謂轉眼等有色諸根。得異熟智者。謂所轉舍是異熟故。假說轉得亦名異熟。如昔所得異熟諸根。今得善智假名異熟。由安住者。謂由安住佛法攝持法身自性。轉欲行等者。謂等取勝解行等。由轉彼故證得息滅一切有情諸災患智。由自在者。謂由自在佛法攝持法身自性。攝受業者。謂諸世間商賈營農事王等業。由轉彼故證得無礙神通自在。由言說者。謂由言說佛法攝持法身自性。由轉世間見等言說。證得見聞覺知自在。由此逮得一切有情心喜妙智。由拔濟者。謂由拔

【現代漢語翻譯】現代漢語譯本：智故：因為智慧的緣故。三種由安住：指的是轉變欲行等住（指對慾望的追求等），獲得無量智慧的安住的緣故。四種由自在：指的是轉變種種攝受業的自在（指能夠自由地接受和運用各種事物），獲得在一切世界中無礙神通智慧的自在的緣故。五種由言說：指的是轉變一切見聞覺知的言說戲論（指各種各樣的言語和討論），獲得使一切有情（眾生）內心歡喜的辯說智慧的自在的緣故。六種由拔濟：指的是轉變拔濟一切災橫過失（指救助眾生脫離各種災難和過錯），獲得拔濟一切有情一切災橫過失的智慧的緣故。應當知道，法身由此所說的六種佛法所攝持。

解釋：就自性攝持來顯示攝持法身的自性。由清凈者：指的是由清凈的佛法攝持法身的自性，因為法身本體清凈的緣故。清凈誰？轉誰？而得清凈？爲了回答這個問題，所以說這樣的話：轉變阿賴耶識（第八識，含藏一切種子）而得到法身。因為阿賴耶識執持一切雜染的種子，當對治（指修行）生起時，就轉變滅除這些染污的種子，轉變而得到隨順一切無罪圓滿的功德。譬如世間的阿揭陀藥（一種能解毒的藥），能夠將有毒的物質變成無毒的。所以說名為轉變。由異熟者：指的是由異熟的佛法攝持法身的自性。轉變色根者：指的是轉變眼等有色的諸根。得異熟智者：指的是所轉變捨棄的是異熟的緣故。假說轉變得到也名為異熟。如過去所得的異熟諸根，現在得到善的智慧，假名為異熟。由安住者：指的是由安住的佛法攝持法身的自性。轉變欲行等者：指的是等同於取勝解行等。因為轉變它們的緣故，證得息滅一切有情諸災患的智慧。由自在者：指的是由自在的佛法攝持法身的自性。攝受業者：指的是諸世間的商賈營農事王等業（指各種各樣的世俗事務）。因為轉變它們的緣故，證得無礙神通自在。由言說者：指的是由言說的佛法攝持法身的自性。由轉變世間見等言說，證得見聞覺知自在。由此獲得一切有情內心歡喜的微妙智慧。由拔濟者：指的是由拔

【English Translation】 English version: Wisdom: Because of wisdom. Three are due to abiding: referring to the transformation of desires, actions, etc., and abiding, because of obtaining immeasurable wisdom. Four are due to freedom: referring to the transformation of various activities of acceptance, and being free, because of obtaining unobstructed supernatural power and wisdom in all worlds. Five are due to speech: referring to the transformation of all speech and frivolous discussions of seeing, hearing, feeling, and knowing, and obtaining the freedom of eloquent wisdom that makes all sentient beings happy. Six are due to deliverance: referring to the transformation of delivering all disasters, accidents, and faults, and obtaining the wisdom to deliver all sentient beings from all disasters, accidents, and faults. It should be known that the Dharmakaya (法身) is upheld by the six kinds of Buddha-dharma (佛法) mentioned here.

Explanation: To reveal the nature of upholding the Dharmakaya (法身) by upholding its self-nature. 'By purity' means that the self-nature of the Dharmakaya (法身) is upheld by the pure Buddha-dharma (佛法), because the Dharmakaya (法身) itself is pure. Who is purified? Who is transformed? And how is purity obtained? To answer this question, it is said: The Dharmakaya (法身) is obtained by transforming the Alaya-consciousness (阿賴耶識) (the eighth consciousness, containing all seeds). Because the Alaya-consciousness (阿賴耶識) holds all impure seeds, when the antidote (referring to practice) arises, these defiled seeds are transformed and extinguished, and by transforming them, one obtains merits that accord with all faultless and complete virtues. For example, the Agada medicine (阿揭陀藥) (a medicine that can detoxify) in the world can transform poisonous substances into non-poisonous ones. Therefore, it is called transformation. 'By maturation' means that the self-nature of the Dharmakaya (法身) is upheld by the Buddha-dharma (佛法) of maturation. 'Transforming the sense organs' means transforming the colored organs such as the eyes. 'Obtaining the wisdom of maturation' means that what is transformed and abandoned is due to maturation. It is said that transformation and attainment are also called maturation. Just as the sense organs obtained in the past are now obtained with good wisdom, which is nominally called maturation. 'By abiding' means that the self-nature of the Dharmakaya (法身) is upheld by the abiding Buddha-dharma (佛法). 'Transforming desires and actions, etc.' means being equal to taking superior understanding and action, etc. Because of transforming them, one attains the wisdom to extinguish all disasters and sufferings of all sentient beings. 'By freedom' means that the self-nature of the Dharmakaya (法身) is upheld by the free Buddha-dharma (佛法). 'Activities of acceptance' refers to various worldly affairs such as merchants, farmers, kings, etc. Because of transforming them, one attains unobstructed supernatural power and freedom. 'By speech' means that the self-nature of the Dharmakaya (法身) is upheld by the Buddha-dharma (佛法) of speech. By transforming worldly speech such as seeing, one attains the freedom of seeing, hearing, feeling, and knowing. From this, one obtains the subtle wisdom that makes all sentient beings happy. 'By deliverance' means by deliv-

濟佛法攝持法身自性。災橫等者。謂如世間國王家等所生憂苦。或親友力。或財寶力。而能息除。由轉此故。證得息除一切有情一切災橫過失妙。智轉舍如是六種世。法轉得如是六種佛法。

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。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。諸佛法身。依止意樂作業無別故無有異。諸佛真如無有異故。依止無別。一切皆為利益安樂一切有情。意樂同故意樂無別。一切皆同利他為勝。現等正覺般涅槃等。種種作業故業無別。無量依身現等覺故。當言有異者。謂由無量別別依身。菩提薩埵現成佛故。非無有異如前廣說。如說法身受用亦爾。此說意樂及業無別。不說依止無有差別。無量依止差別轉故。謂於一切別世界中。諸佛國土眾會名號身量相好受法樂等各不同故。佛變化身應知亦爾。

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。

釋曰。此中

【現代漢語翻譯】現代漢語譯本：濟佛法（Ji Fo Fa，以佛法救濟）攝持法身自性（fashen zixing，Dharmakaya nature）。災橫等者，指的是世間國王家等所生的憂愁痛苦，或者依靠親友的力量，或者依靠財寶的力量，而能夠平息消除。因為轉變這些（世間法）的緣故，證得息除一切有情（yiqie youqing，all sentient beings）一切災禍過失的妙智。轉變捨棄這六種世間法，就能轉變獲得這六種佛法。

論曰：諸佛法身（zhufuo fashen，Dharmakaya of all Buddhas）應當說是有區別，還是沒有區別？依靠意樂（yile，intention）和業（ye，karma）沒有差別，所以應當說是沒有區別。無量依身（wuliang yishen，limitless dependent bodies）顯現等覺（dengjue，perfect enlightenment），所以應當說是有區別。如所說，佛法身（fofa shen，Dharma body），受用身（shouyong shen，Enjoyment Body）也是這樣。意樂和業沒有差別，所以應當說是沒有區別。不依靠（任何事物），沒有差別，所以無量依靠，差別轉變。應當知道化身（huashen，Nirmanakaya）如同受用身所說。

釋曰：諸佛法身，依靠意樂和作業沒有差別，所以沒有區別。諸佛真如（zhenru，Tathata）沒有區別的緣故，依靠沒有區別。一切都爲了利益安樂一切有情，意樂相同，所以意樂沒有區別。一切都同樣以利他為殊勝，顯現等正覺（dengzhengjue，perfect enlightenment），般涅槃（ban niepan，Parinirvana）等等，種種作業，所以業沒有區別。無量依身顯現等覺的緣故，應當說是有區別，指的是由無量個別的依身，菩提薩埵（puti sa duo，Bodhisattva）顯現成佛的緣故，並非沒有區別，如前面廣說。如所說法身受用身也是這樣，這裡說的是意樂和業沒有差別，不是說依靠沒有差別。無量依靠差別轉變的緣故，指的是在一切個別的世界中，諸佛國土（zhufuo guotu，Buddha lands）、眾會、名號、身量、相好、受法樂等等，各自不同。佛變化身應當知道也是這樣。

論曰：應當知道法身與幾種功德相應？指的是最清凈的四無量心（si wuliangxin，four immeasurables）、解脫（jietuo，liberation）、勝處（shengchu，superior abodes）、遍處（bianchu，all-encompassing abodes）、無諍（wuzheng，non-contention）、愿智（yuanzhi，wisdom of vows）。四無礙解（si wuaijie，four kinds of unobstructed knowledge）、六神通（liu shentong，six supernormal powers）、三十二大丈夫相（sanshier dazhangfu xiang，thirty-two major marks of a great man）、八十隨形好（bashi suixing hao，eighty minor marks）。四一切相清凈（si yiqie xiang qingjing，four kinds of purity in all aspects）、十力（shili，ten powers）、四無畏（si wuwei，four fearlessnesses）。三不護（san buhu，three kinds of non-protection）、三念住（san nianzhu，three kinds of mindfulness）、拔除習氣（bachu xiqi，eradication of habitual tendencies）、無忘失法（wuwangshifa，non-forgetfulness）、大悲（dabei，great compassion）。十八不共佛法（shiba bugong fofa，eighteen unshared qualities of a Buddha）、一切相妙智（yiqie xiang miaozhi，wisdom of all aspects）等功德相應。

釋曰：此中

【English Translation】 English version: Ji Fo Fa (Saving with Buddha Dharma) embraces the Dharmakaya nature (fashen zixing, the intrinsic nature of the Dharma body). 'Disasters and calamities' refer to the worries and sufferings arising from the families of kings and others in the world, which can be pacified and eliminated by relying on the power of relatives and friends or the power of wealth. Because of transforming these (worldly dharmas), one attains the wonderful wisdom of eliminating all disasters and faults of all sentient beings (yiqie youqing, all living beings). Transforming and abandoning these six worldly dharmas, one can transform and attain these six Buddha Dharmas.

Treatise: Should the Dharmakaya (zhufuo fashen, Dharma body) of all Buddhas be said to be different or not different? Because the intention (yile, intention) and karma (ye, karma) are not different, it should be said that they are not different. Because limitless dependent bodies (wuliang yishen, limitless dependent bodies) manifest perfect enlightenment (dengjue, perfect enlightenment), it should be said that they are different. As it is said, the Dharma body (fofa shen, Dharma body) and Enjoyment Body (shouyong shen, Enjoyment Body) of the Buddha are also like this. Because intention and karma are not different, it should be said that they are not different. Not relying on (anything), there is no difference, so limitless reliance, different transformations. It should be known that the Emanation Body (huashen, Nirmanakaya) is as described for the Enjoyment Body.

Explanation: The Dharmakaya of all Buddhas is not different because the intention and actions are not different. Because the Tathata (zhenru, suchness) of all Buddhas is not different, the reliance is not different. Everything is for the benefit and happiness of all sentient beings, the intentions are the same, so the intentions are not different. Everything is the same in taking benefiting others as supreme, manifesting perfect enlightenment (dengzhengjue, perfect enlightenment), Parinirvana (ban niepan, Parinirvana), etc., various actions, so the karma is not different. Because limitless dependent bodies manifest perfect enlightenment, it should be said that there is a difference, referring to the fact that Bodhisattvas (puti sa duo, Bodhisattva) manifest Buddhahood through limitless individual dependent bodies, not that there is no difference, as explained in detail earlier. As it is said, the Dharma body and Enjoyment Body are also like this, which means that the intention and karma are not different, not that the reliance is not different. Because limitless reliance transforms differently, it refers to the fact that in all individual worlds, the Buddha lands (zhufuo guotu, Buddha lands), assemblies, names, body sizes, marks and characteristics, enjoyment of the Dharma, etc., are all different. The Emanation Body of the Buddha should also be known to be like this.

Treatise: How many virtues should be known to be associated with the Dharmakaya? It refers to the purest four immeasurables (si wuliangxin, four immeasurables), liberation (jietuo, liberation), superior abodes (shengchu, superior abodes), all-encompassing abodes (bianchu, all-encompassing abodes), non-contention (wuzheng, non-contention), wisdom of vows (yuanzhi, wisdom of vows). Four kinds of unobstructed knowledge (si wuaijie, four kinds of unobstructed knowledge), six supernormal powers (liu shentong, six supernormal powers), thirty-two major marks of a great man (sanshier dazhangfu xiang, thirty-two major marks of a great man), eighty minor marks (bashi suixing hao, eighty minor marks). Four kinds of purity in all aspects (si yiqie xiang qingjing, four kinds of purity in all aspects), ten powers (shili, ten powers), four fearlessnesses (si wuwei, four fearlessnesses). Three kinds of non-protection (san buhu, three kinds of non-protection), three kinds of mindfulness (san nianzhu, three kinds of mindfulness), eradication of habitual tendencies (bachu xiqi, eradication of habitual tendencies), non-forgetfulness (wuwangshifa, non-forgetfulness), great compassion (dabei, great compassion). Eighteen unshared qualities of a Buddha (shiba bugong fofa, eighteen unshared qualities of a Buddha), wisdom of all aspects (yiqie xiang miaozhi, wisdom of all aspects), and other corresponding merits.

Explanation: In this

顯說諸佛世尊共聲聞等。所有清凈殊勝功德。最清凈者。顯此功德永斷煩惱及所知障身中起故。如是所說最清凈言。應知遍在一一功德。四無量者。謂緣無量有情為境。慈悲喜捨。言解脫者。謂八解脫。所謂有色觀諸色等。言勝處者。謂八勝處。言遍處者。謂十遍處。無諍愿智更無差別。四無礙解者。謂法無礙解義無礙解訓詞無礙解辯說無礙解。六神通者。謂如意通為初。漏盡智為后。三十二大士相者。謂妙輪相印手足等。八十隨好者。謂鼻修直等。四一切相清凈者。謂所依清凈所緣清凈。心清凈智清凈。言十力者。謂處非處智力。業異熟智力。靜慮解脫等持等至智力。根勝劣智力。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。四無畏者。謂佛世尊自發誠言。我是真實正等覺者。若有難言。于如是法不正等覺。我于彼難正見無緣是第一無畏。又發誠言。我是真實諸漏盡者。若有難言。如是如是諸漏未盡。我于彼難正見無緣。是第二無畏。又發誠言。我為弟子說出離道。若有難言修如是道非正出苦。我于彼難正見無緣。是第三無畏。又發誠言。我為弟子說障礙法染必為障。若有難言。雖染彼法不能為障。我于彼難正見無緣。是第四無畏。於此四中皆應廣說。正見彼難無有緣故。得大安

【現代漢語翻譯】現代漢語譯本顯明宣說諸佛世尊與聲聞等，所有清凈殊勝的功德。最清凈的功德，顯明此功德能永遠斷除煩惱以及所知障，從身中生起。像這樣所說的『最清凈』一詞，應當知道它普遍存在於每一個功德之中。四無量心（catvāri apramāṇāni）是指以無量有情為對象，所修的慈、悲、喜、舍四種心。『解脫』是指八解脫（aṣṭa vimokṣa），即有色觀諸色等。『勝處』是指八勝處（aṣṭāv abhibhāyatanāni）。『遍處』是指十遍處（daśa kṛtsnāyatanāni）。無諍、愿智（praṇidhijñāna）更無差別。四無礙解（catasraḥ pratisaṃvidaḥ）是指法無礙解（dharma-pratisaṃvidā）、義無礙解（artha-pratisaṃvidā）、訓詞無礙解（nirukti-pratisaṃvidā）、辯說無礙解（pratibhāna-pratisaṃvidā）。六神通（ṣaṭ abhijñāḥ）是指以如意通為開始，漏盡智為最後。三十二大丈夫相（dvātriṃśad varalakṣaṇāni）是指妙輪相印手足等。八十隨形好（aśīty anuvyañjanāni）是指鼻樑修直等。四一切相清凈是指所依清凈、所緣清凈、心清凈、智清凈。『十力』是指處非處智力（sthānāsthāna-jñānabala）、業異熟智力（karma-vipāka-jñānabala）、靜慮解脫等持等至智力（dhyāna-vimokṣa-samādhi-samāpatti-jñānabala）、根勝劣智力（indriya-parāpara-jñānabala）、種種勝解智力（nānādhimukti-jñānabala）、種種界智力（nānādhātu-jñānabala）、遍趣行智力（sarvatragāminī-pratipad-jñānabala）、宿住隨念智力（pūrvanivāsānusmṛti-jñānabala）、死生智力（cyutyupapāda-jñānabala）、漏盡智力（āsravakṣaya-jñānabala）。四無畏（catvāri vaiśāradyāni）是指佛世尊親自發誠實之言：『我是真實正等覺者』，如果有人反駁說：『對於這樣的法，你沒有真正正等覺』，我對於這種反駁，正見沒有理由，這是第一無畏。又發誠實之言：『我是真實諸漏已盡者』，如果有人反駁說：『像這樣像這樣的諸漏還沒有斷盡』，我對於這種反駁，正見沒有理由，這是第二無畏。又發誠實之言：『我為弟子說出離之道』，如果有人反駁說：『修習這樣的道，不是真正出離痛苦』，我對於這種反駁，正見沒有理由，這是第三無畏。又發誠實之言：『我為弟子說障礙法，如果貪染必定成為障礙』，如果有人反駁說：『即使貪染那些法，也不能成為障礙』，我對於這種反駁，正見沒有理由，這是第四無畏。對於這四種無畏，都應該廣泛解說，因為正見那種反駁是沒有理由的，所以能得到大安穩。

【English Translation】 English version Clearly explaining the pure and excellent merits of all Buddhas, World Honored Ones, together with the Śrāvakas (hearers). The most pure of merits, revealing that this merit can eternally cut off afflictions and the obstacles to knowledge, arising from within the body. The term 'most pure' as spoken in this way, should be understood as pervading each and every merit. The Four Immeasurables (catvāri apramāṇāni) refer to the four minds of loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā), cultivated with limitless sentient beings as their object. 'Liberation' refers to the Eight Liberations (aṣṭa vimokṣa), such as contemplating forms while having form. 'Superior Abodes' refers to the Eight Superior Abodes (aṣṭāv abhibhāyatanāni). 'All-Encompassing Abodes' refers to the Ten All-Encompassing Abodes (daśa kṛtsnāyatanāni). There is no further difference between Non-Contention and the Wisdom of Aspiration (praṇidhijñāna). The Four Unimpeded Understandings (catasraḥ pratisaṃvidaḥ) refer to Unimpeded Understanding of the Dharma (dharma-pratisaṃvidā), Unimpeded Understanding of Meaning (artha-pratisaṃvidā), Unimpeded Understanding of Terminology (nirukti-pratisaṃvidā), and Unimpeded Understanding of Eloquence (pratibhāna-pratisaṃvidā). The Six Supernormal Powers (ṣaṭ abhijñāḥ) refer to the Power of Psychic Abilities as the beginning, and the Wisdom of the Exhaustion of Defilements as the end. The Thirty-Two Marks of a Great Man (dvātriṃśad varalakṣaṇāni) refer to the marks of the wheel on the hands and feet, etc. The Eighty Minor Marks (aśīty anuvyañjanāni) refer to the straightness of the nose, etc. The Four Purities of All Aspects refer to the purity of the basis, the purity of the object, the purity of mind, and the purity of wisdom. The 'Ten Powers' refer to the power of knowing what is possible and impossible (sthānāsthāna-jñānabala), the power of knowing the maturation of karma (karma-vipāka-jñānabala), the power of knowing the dhyānas, liberations, samādhis, and samāpattis (dhyāna-vimokṣa-samādhi-samāpatti-jñānabala), the power of knowing the superior and inferior faculties (indriya-parāpara-jñānabala), the power of knowing various resolutions (nānādhimukti-jñānabala), the power of knowing various realms (nānādhātu-jñānabala), the power of knowing the path leading everywhere (sarvatragāminī-pratipad-jñānabala), the power of recollecting past lives (pūrvanivāsānusmṛti-jñānabala), the power of knowing death and rebirth (cyutyupapāda-jñānabala), and the power of knowing the exhaustion of defilements (āsravakṣaya-jñānabala). The Four Fearlessnesses (catvāri vaiśāradyāni) refer to the World Honored One Buddha personally making the truthful statement: 'I am truly a Fully Enlightened One', if someone refutes saying: 'Regarding such a Dharma, you are not truly Fully Enlightened', I, with correct view, have no reason for such a refutation, this is the first fearlessness. Again, making the truthful statement: 'I am truly one who has exhausted all defilements', if someone refutes saying: 'Such and such defilements have not yet been exhausted', I, with correct view, have no reason for such a refutation, this is the second fearlessness. Again, making the truthful statement: 'I speak the path of liberation for my disciples', if someone refutes saying: 'Cultivating such a path is not truly liberating from suffering', I, with correct view, have no reason for such a refutation, this is the third fearlessness. Again, making the truthful statement: 'I speak of obstructing dharmas for my disciples, if one is attached, it will certainly become an obstruction', if someone refutes saying: 'Even if one is attached to those dharmas, it cannot become an obstruction', I, with correct view, have no reason for such a refutation, this is the fourth fearlessness. Regarding these four fearlessnesses, all should be extensively explained, because with correct view, there is no reason for that kind of refutation, therefore one can attain great peace and stability.

隱。得安隱故都無所畏。三不護者。謂諸如來所有身業清凈現行無不清凈。現行身業慮恐他知可須藏護。如是名為第一不護。如說身業語業意業。亦如是說是三不護。三念住者。謂諸如來說正法時。一類弟子恭敬屬耳。住奉教心精進修行。法隨法行。如來於彼無悅無喜心不踴躍。一類弟子不生恭敬翻前廣說。如來於彼不生恚恨。不生不忍非不保任。一類弟子亦生恭敬。亦不恭敬乃至廣說。如來於彼其心無二。謂不喜悅亦不恚恨。于彼一切遍住妙舍。拔除習氣者。謂永拔除雖無煩惱。而有煩惱相似所作。騰躍等事。無忘失法者。謂于利樂諸有情事。正念正知不過時分。言大悲者。謂于有情利樂意樂大義當說。十八不共佛法者。謂不同義是不共義。即諸如來無有誤失如阿羅漢。雖盡諸漏為乞食故出游城邑。或於一時與惡象惡馬惡牛惡狗等共同游止。或於一時足踐叢刺諸惡蛇等齊足跳躑。或於一時入如是。舍與諸母邑不依正理而作語言。或於林野捨棄好道而行惡路。或與怨賊師子猛獸及他妻等同共遊止。如是等類諸阿羅漢所有誤失諸佛皆無。又諸如來無卒暴音如阿羅漢。或於一時遊行林野迷失道路。或入空宅揚聲叫喚發大暴音。或因不染習氣過失。聚唇露齒而現大笑。如是等類。諸阿羅漢卒暴音聲諸佛皆無。又諸如來無忘失

【現代漢語翻譯】現代漢語譯本隱。因為獲得安穩的緣故，所以沒有任何畏懼。三種不護是指，如來所有的身業都是清凈的，顯現的行為沒有不清凈的。如果顯現的身業需要顧慮恐怕被他人知道而需要隱藏保護，這就稱為第一種不護。如上所說，語業和意業也是如此，這就是三種不護。三種念住是指，如來說正法的時候，一類弟子恭敬地傾聽，以奉行教導的心精進修行，依法隨法而行。如來對他們沒有喜悅，沒有高興，內心也不會激動。另一類弟子不生恭敬，與前面所說的相反。如來對他們不生嗔恨，不生不忍之心，也不是不保任。還有一類弟子既生恭敬，也不生不恭敬之心，乃至廣說。如來對他們內心沒有分別，既不喜悅也不嗔恨。對於他們一切都安住在妙舍之中。拔除習氣是指，永遠拔除雖然沒有煩惱，但有類似煩惱的行為，如跳躍等事情。沒有忘失法是指，對於利益安樂一切有情的事情，正念正知，不會錯過時機。所說的大悲是指，對於有情的利益安樂，意樂廣大，意義重大，應當宣說。十八不共佛法是指，不同於其他，是不共的意義。就是說，如來沒有誤失，不像阿羅漢，雖然斷盡了所有煩惱，爲了乞食的緣故出游城邑，或者有時與惡象、惡馬、惡牛、惡狗等共同遊走，或者有時腳踩叢生的荊棘和毒蛇，毒蛇齊腳跳躍，或者有時進入這樣的住所，與那些母親們不依正理地說話，或者在林野中捨棄好路而走惡路，或者與怨賊、獅子、猛獸以及他人的妻子等共同遊走。像這些情況，阿羅漢所有的誤失，諸佛都沒有。而且，如來沒有突然的暴音，不像阿羅漢，或者有時在林野中迷失道路，或者進入空宅大聲叫喊發出暴音，或者因為不染習氣的過失，聚攏嘴唇露出牙齒而大笑。像這些情況，阿羅漢所有的卒暴音聲，諸佛都沒有。而且，如來沒有忘失。

【English Translation】 English version Hidden. Because of obtaining peace and security, there is no fear. The three non-protections refer to the fact that all the body karma of the Tathagata is pure, and the manifested actions are all pure. If the manifested body karma needs to be considered for fear of being known by others and needs to be hidden and protected, this is called the first non-protection. As mentioned above, the same applies to speech karma and mind karma, which are the three non-protections. The three establishments of mindfulness refer to when the Tathagata speaks the true Dharma, one type of disciple respectfully listens, diligently practices with a mind of following the teachings, and acts according to the Dharma. The Tathagata has no joy, no happiness, and no excitement in his heart for them. Another type of disciple does not generate respect, which is the opposite of what was said earlier. The Tathagata does not generate hatred, does not generate intolerance, and does not abandon them. There is also a type of disciple who both generates respect and does not generate respect, and so on. The Tathagata has no differentiation in his heart towards them, neither rejoicing nor hating. For all of them, he abides in the wonderful abode. Eradicating habitual tendencies refers to permanently eradicating actions that are similar to afflictions, such as jumping, even though there are no afflictions. Not forgetting the Dharma refers to being mindful and aware of matters that benefit and bring happiness to all sentient beings, without missing the opportune time. The great compassion that is spoken of refers to the benefit and happiness of sentient beings, with great intention and great meaning, which should be proclaimed. The eighteen unshared Buddha Dharmas refer to being different from others, having an unshared meaning. That is to say, the Tathagata has no mistakes, unlike Arhats (one who has attained Nirvana), who, although they have exhausted all defilements, travel to cities to beg for food, or sometimes walk with fierce elephants, horses, cows, dogs, etc., or sometimes step on thorny bushes and poisonous snakes, with the snakes jumping up to their feet, or sometimes enter such dwellings, speaking improperly to those mothers, or abandoning good roads in the forest and walking on bad roads, or walking with enemies, lions, fierce beasts, and other people's wives. In these situations, all the mistakes that Arhats have, the Buddhas do not have. Moreover, the Tathagata has no sudden harsh sounds, unlike Arhats, who sometimes get lost in the forest, or enter empty houses and shout loudly, making harsh sounds, or because of the fault of not being accustomed to defilements, gather their lips, show their teeth, and laugh loudly. In these situations, all the sudden harsh sounds that Arhats have, the Buddhas do not have. Moreover, the Tathagata does not forget.

念。如阿羅漢有不染污久遠所作。久遠所說諸忘失念諸佛皆無。又諸如來無種種想。如阿羅漢于有餘生死。一向起極厭逆想。于無餘涅槃。一向起極寂靜想。如來於彼有餘生死無餘涅槃。無差別想住最勝舍。又諸如來無不定心。如阿羅漢斂心方定出即不定。如來於彼一切分位無不定心。又諸如來無不擇舍。如阿羅漢不以智慧簡擇有情諸利樂事。而便棄捨。如來無有如是等類不擇而舍。又諸如來無有欲等六種退失。如阿羅漢于能永凈所知障中。有未得退。謂志欲退精進退念退定。退慧退解脫退。如是六退諸佛皆無。又諸如來身語意業智為前導。隨智而轉。如阿羅漢或於一時善身業轉。或於一時無記業轉。語業意業當知亦爾。如來三業智前導故。隨智轉故無有無記。智等起故名智前導。智俱行故名隨智轉。又諸如來於三世境若知若見無著無礙。如阿羅漢於三世事非暫起心即能解故。知見有著不能一切悉了知故。知見有礙。如來於彼三世事中。暫起心時即遍解知一切境界。是故知見無著無礙。由是因緣此十八種。一一皆名不共佛法。一切相妙智者。謂於一切蘊界處中善能了知。一切行相等者。等余無量功德法身相應。

論曰。此中有多頌。

釋曰。於此法身能依不共諸功德中。以讚頌門結句道理分別開示。

【現代漢語翻譯】現代漢語譯本：念。例如，阿羅漢有不染污的、久遠所作的、久遠所說的，但諸佛沒有諸忘失念。又，諸如來沒有種種想。例如，阿羅漢對於有餘生死，一向生起極度厭逆的想法；對於無餘涅槃，一向生起極度寂靜的想法。如來對於有餘生死和無餘涅槃，沒有差別之想，安住于最殊勝的舍。又，諸如來沒有不定心。例如，阿羅漢收斂心才能入定，出定后即不定。如來對於一切分位都沒有不定心。又，諸如來沒有不擇舍。例如，阿羅漢不以智慧簡擇有情眾生的利樂之事，就輕易地棄捨。如來沒有像這樣不加選擇就捨棄的情況。又，諸如來沒有欲等六種退失。例如，阿羅漢在能夠永遠清凈所知障的過程中，有未得的退失，即志欲退、精進退、念退、定退、慧退、解脫退。像這樣的六種退失，諸佛都沒有。又，諸如來的身語意業，以智慧為前導，跟隨智慧而運轉。例如，阿羅漢或者在某個時候善的身業運轉，或者在某個時候無記業運轉。語業和意業，應當知道也是這樣。如來的身語意三業，因為智慧在前引導，跟隨智慧運轉，所以沒有無記業。因為智慧等起，所以名為智前導；因為智慧俱行，所以名為隨智轉。又，諸如來對於三世（過去、現在、未來）的境界，無論是知是見，都沒有執著和障礙。例如，阿羅漢對於三世的事情，不是暫時起心就能瞭解，因此知見有執著；不能完全徹底地了知，因此知見有障礙。如來對於三世的事情，暫時起心時，就能普遍瞭解知曉一切境界。所以知見沒有執著和障礙。由於這些因緣，這十八種，每一種都名為不共佛法。一切相妙智者，是指對於一切蘊（skandha，構成要素）、界（dhatu，元素）、處（ayatana，感官領域）中，善於了知。一切行相等者，是指與其餘無量功德法身相應。論曰。此中有多頌。釋曰。於此法身能依不共諸功德中。以讚頌門結句道理分別開示。

【English Translation】 English version: Mindfulness. For example, Arhats have undefiled, long-standing actions and long-standing speech, but Buddhas have no loss of mindfulness. Furthermore, the Tathagatas have no diverse thoughts. For example, Arhats, with regard to the remaining cycle of birth and death (有餘生死, upadhi-sesa-nirvana), invariably generate extremely repulsive thoughts; with regard to Nirvana without remainder (無餘涅槃, anupadhi-sesa-nirvana), they invariably generate extremely peaceful thoughts. The Tathagatas, with regard to the remaining cycle of birth and death and Nirvana without remainder, have no differentiated thoughts, abiding in the most excellent equanimity. Furthermore, the Tathagatas have no unfixed mind. For example, Arhats collect their minds to enter into concentration, and upon emerging, they are unfixed. The Tathagatas, in all states, have no unfixed mind. Furthermore, the Tathagatas have no unselective abandonment. For example, Arhats do not selectively discern the beneficial and pleasurable matters of sentient beings with wisdom, and then readily abandon them. The Tathagatas have no such unselective abandonment. Furthermore, the Tathagatas have no six kinds of regression, such as desire. For example, Arhats, in the process of permanently purifying the obscuration of knowledge (所知障, jñeyāvaraṇa), have regressions that have not yet been overcome, namely, regression of aspiration, regression of effort, regression of mindfulness, regression of concentration, regression of wisdom, and regression of liberation. Such six regressions are absent in all Buddhas. Furthermore, the body, speech, and mind actions of the Tathagatas are led by wisdom and follow wisdom. For example, Arhats may at times engage in virtuous body actions, or at times engage in neutral actions. It should be understood that the same applies to speech and mind actions. The three actions of the Tathagatas, because they are led by wisdom and follow wisdom, have no neutral actions. Because they arise from wisdom, they are called 'led by wisdom'; because they coexist with wisdom, they are called 'following wisdom.' Furthermore, the Tathagatas, with regard to the realms of the three times (三世, trikala - past, present, and future), whether knowing or seeing, have no attachment or obstruction. For example, Arhats, with regard to the affairs of the three times, cannot understand them merely by temporarily arising a thought, hence their knowledge and vision have attachment; they cannot completely and thoroughly know everything, hence their knowledge and vision have obstruction. The Tathagatas, with regard to the affairs of the three times, upon temporarily arising a thought, universally understand and know all realms. Therefore, their knowledge and vision have no attachment or obstruction. Due to these causes, each of these eighteen is called a unique Buddha-dharma (不共佛法, āvenika-dharma). 'One who has wondrous wisdom regarding all aspects' refers to one who is skilled in understanding all aggregates (蘊, skandha), elements (界, dhatu), and sense fields (處, ayatana). 'One who is equal to all aspects of conduct' refers to one who is in accordance with the Dharma-body (法身, dharmakaya) of immeasurable merits. Treatise says: There are many verses in this. Explanation says: Among these unique merits that the Dharma-body relies on, the meaning is revealed and explained separately through the method of praising verses and concluding principles.

論曰。

憐愍諸有情　　起和合遠離　常不捨利樂　　四意樂歸禮

釋曰。今此頌中顯四無量。憐愍諸有情者。是總句。起和合意樂者。顯慈無量。欲令有情樂和合故。起遠離意樂者。顯悲無量。欲令有情遠離苦故。起常不捨意樂者。顯喜無量。欲令有情不捨樂故。起利樂意樂者。顯舍無量。欲令有情獲得利益及安樂故。舍謂棄捨。欲令有情舍樂受等煩惱隨眠。不捨有情又處中住說名為舍。緣此功德歸依敬禮諸佛法身。故名歸禮。余頌準此一切應知。

論曰。

解脫一切障　　牟尼勝世間　智周遍所知　　心解脫歸禮

釋曰。解脫一切障者。此句顯示諸佛解脫勝聲聞等。牟尼勝世間者。此句顯示諸佛勝處勝聲聞等。智周遍所知者。此句顯示諸佛遍處勝聲聞等。非如聲聞乘等唯有八種解脫。八種勝處。十種遍處。解脫為先而有勝處。勝處為先而有遍處。由此門故作意思惟解脫一切障。勝一切世間。智周一切境心解脫者。具上三德心離繫縛。

論曰。

能滅諸有情　　一切惑無餘　害煩惱有染　　常哀愍歸禮

釋曰。此頌顯無諍。世俗智為性。不同聲聞所得無諍將入城邑先審觀察。若一有情當緣我身隨起一種煩惱諍者。即便不入。如來觀見雖諸有情當緣佛身起諸煩

【現代漢語翻譯】現代漢語譯本：論曰：憐憫一切有情，發起和合遠離之心；恒常不捨利益安樂，以四種意樂歸依敬禮。

釋曰：這首偈頌中闡明了四無量心。『憐憫諸有情』是總括之句。『起和合意樂者』，顯示慈無量心，希望有情眾生快樂和合。『起遠離意樂者』，顯示悲無量心，希望有情眾生遠離痛苦。『起常不捨意樂者』，顯示喜無量心，希望有情眾生不捨棄快樂。『起利樂意樂者』，顯示舍無量心，希望有情眾生獲得利益和安樂。『舍』是指棄捨，希望有情眾生捨棄樂受等煩惱隨眠。不捨棄有情眾生，又處於中正之位，這叫做『舍』。因為這些功德，所以歸依敬禮諸佛的法身，因此稱為『歸禮』。其餘的偈頌，依此類推，都應該知道。

論曰：解脫一切障礙，牟尼（指佛陀）勝過世間；智慧周遍所知，心解脫而歸依敬禮。

釋曰：『解脫一切障者』，這句顯示諸佛的解脫勝過聲聞等。『牟尼勝世間者』，這句顯示諸佛的勝處勝過聲聞等。『智周遍所知者』，這句顯示諸佛的遍處勝過聲聞等。不像聲聞乘等只有八種解脫、八種勝處、十種遍處。解脫在先才有勝處，勝處在先才有遍處。因此，作意思惟解脫一切障礙，勝過一切世間，智慧周遍一切境界，心解脫者，具足以上三種功德，心遠離繫縛。

論曰：能夠滅除一切有情，一切迷惑無有剩餘；斷除煩惱和染污，恒常哀憐而歸依敬禮。

釋曰：這首偈頌顯示無諍三昧，以世俗智為體性。不同於聲聞所證得的無諍三昧，將要進入城邑時，先審慎觀察，如果有一個有情眾生因為我而生起一種煩惱或爭端，就不進入城邑。如來觀見雖然有情眾生會因為佛陀而生起各種煩惱

【English Translation】 English version: Treatise: With compassion for all sentient beings, arising from the intention of harmony and detachment; Constantly not abandoning benefit and happiness, I pay homage with the four intentions.

Explanation: This verse reveals the four immeasurables. 'With compassion for all sentient beings' is the general statement. 'Arising from the intention of harmony' reveals the immeasurable loving-kindness, wishing sentient beings to be happy and harmonious. 'Arising from the intention of detachment' reveals the immeasurable compassion, wishing sentient beings to be free from suffering. 'Arising from the intention of constantly not abandoning' reveals the immeasurable joy, wishing sentient beings not to abandon happiness. 'Arising from the intention of benefit and happiness' reveals the immeasurable equanimity, wishing sentient beings to obtain benefit and happiness. 'Detachment' means abandoning, wishing sentient beings to abandon afflictions and latent tendencies such as pleasurable feelings. Not abandoning sentient beings and dwelling in the middle way is called 'equanimity'. Because of these merits, I take refuge in and pay homage to the Dharmakaya (body of the Dharma) of all Buddhas, hence it is called 'paying homage'. The remaining verses should be understood in the same way.

Treatise: Liberated from all obstacles, Muni (Buddha) surpasses the world; Wisdom pervades all that is knowable, with a mind of liberation, I pay homage.

Explanation: 'Liberated from all obstacles' shows that the liberation of the Buddhas surpasses that of the Shravakas (hearers) and others. 'Muni surpasses the world' shows that the superior abodes of the Buddhas surpass those of the Shravakas and others. 'Wisdom pervades all that is knowable' shows that the pervasive abodes of the Buddhas surpass those of the Shravakas and others. Unlike the Shravaka vehicle and others, which only have eight liberations, eight superior abodes, and ten pervasive abodes, liberation comes before superior abodes, and superior abodes come before pervasive abodes. Therefore, contemplate on liberating from all obstacles, surpassing all the world, wisdom pervading all realms, and the mind of liberation, possessing the above three virtues, the mind is free from bondage.

Treatise: Able to extinguish all sentient beings', all delusions without remainder; Destroying afflictions and defilements, constantly with compassion, I pay homage.

Explanation: This verse reveals non-contention, with conventional wisdom as its nature. It is different from the non-contention attained by the Shravakas, who, when about to enter a city, first carefully observe whether any sentient being will arise with any kind of affliction or contention because of me, and then they will not enter the city. The Tathagata (Buddha) sees that although sentient beings may arise with various afflictions because of the Buddha

惱。若彼堪任受佛化者。即便往彼方便調伏。令滅煩惱。能滅諸有情一切惑無餘者。非如聲聞住無諍定。方便遠離不令自身。作少有情生煩惱緣。唯伏欲界有事煩惱。非余煩惱。諸佛不爾方便能滅一切有情。一切煩惱令無有餘。害煩惱者。唯害煩惱不害有情有染。常哀愍者。若諸有情有煩惱染。佛常哀愍而不訶害。如有頌言。

如咒鬼良醫　　治諸鬼所魅　但訶害鬼魅　　非鬼所魅者　如是大悲尊　　治煩惱所魅　但訶害煩惱　　不訶害有情

論曰。

無功用無著　　無礙常寂定　於一切問難　　能解釋歸禮

釋曰。此頌顯愿智勝聲聞等。由五相故。謂無功用故無著故無礙故常寂定故。一切疑難能解釋故。諸聲聞等所得愿智。隨其所愿而入于定。唯能知此不知其餘。佛即不爾。由無功用智不作功用。如末尼天樂隨愿能知一切境界。由無著智于所知境皆無滯故。由無礙智斷煩惱障並習氣故。由常寂定定障斷故。如有頌言。

那伽行寂定　　那伽住寂定　那伽坐寂定　　那伽臥寂定

由此所發微妙愿智。於一切時善能解釋一切問難。

論曰。

于所依能依　　所說言及智　能說無礙慧　　常善說歸禮

釋曰。此頌顯示四無礙解。言所依者。謂諸教法即契經等

【現代漢語翻譯】現代漢語譯本：如果那些眾生堪能接受佛的教化，佛就會前往那裡，用善巧方便的方法去調伏他們，使他們滅除煩惱。佛能滅除一切有情的一切迷惑，而且沒有剩餘，不像聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）安住在無諍定中，只是方便地遠離，不讓自己成為任何有情生起煩惱的因緣，僅僅是降伏欲界（Kāmadhātu）中有具體事情的煩惱，而不是其餘的煩惱。諸佛不是這樣，佛用善巧方便的方法能夠滅除一切有情的一切煩惱，使之沒有剩餘。損害煩惱者，只是損害煩惱，不損害有染污的有情，佛總是哀憫這些有情。如果那些有情有煩惱的染污，佛總是哀憫他們，而不呵斥損害他們。如頌所說：『如同咒鬼的良醫，治療被鬼魅所迷惑的人，只是呵斥損害鬼魅，而不是呵斥損害沒有被鬼魅所迷惑的人。如同大悲的佛，治療被煩惱所迷惑的人，只是呵斥損害煩惱，而不是呵斥損害有情。』論曰：『無功用、無執著，無障礙、常寂定，對於一切問難，能夠解釋，歸命禮敬。』釋曰：這首頌顯示佛的愿智勝過聲聞等，因為有五種相：無功用，無執著，無障礙，常寂定，能夠解釋一切疑難。諸聲聞等所得到的愿智，隨著他們所愿而入于定，只能知道這些，不知道其餘的。佛就不是這樣，因為無功用智，不作任何功用，就像如意寶珠（Maṇi）和天樂（deva-music），隨著願望能夠知道一切境界。因為無著智，對於所知的境界都沒有滯礙。因為無礙智，斷除了煩惱障（Kleśa-āvaraṇa）以及習氣。因為常寂定，斷除了定障。如頌所說：『那伽（Nāga，龍）行走在寂定中，那伽安住在寂定中，那伽坐于寂定中，那伽臥于寂定中。』由此所發出的微妙愿智，在一切時侯都能夠很好地解釋一切問難。論曰：『對於所依、能依，所說的言語以及智慧，能夠說出無礙的智慧，常常善於演說，歸命禮敬。』釋曰：這首頌顯示四無礙解（catuḥ-pratisamvidā）。所依，指的是諸多的教法，也就是契經（Sūtra）等。

【English Translation】 English version: If those sentient beings are capable of being taught by the Buddha, the Buddha will go there and skillfully subdue them, causing them to extinguish their afflictions. The Buddha can extinguish all the delusions of all sentient beings without any remainder, unlike the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) who abide in the non-contentious samādhi (state of meditative absorption), merely staying away to prevent themselves from becoming the cause of affliction for any sentient being, only subduing the afflictions in the Desire Realm (Kāmadhātu) that involve specific matters, but not other afflictions. The Buddhas are not like this; the Buddhas can skillfully extinguish all the afflictions of all sentient beings, leaving none remaining. Those who harm afflictions only harm afflictions and do not harm sentient beings who are defiled. The Buddha always has compassion for these sentient beings. If those sentient beings have the defilement of afflictions, the Buddha always has compassion for them and does not rebuke or harm them. As the verse says: 『Like a good doctor who exorcises ghosts, treating those possessed by ghosts, only rebuking and harming the ghosts, not rebuking and harming those not possessed by ghosts. Like the Great Compassionate One, treating those possessed by afflictions, only rebuking and harming afflictions, not rebuking and harming sentient beings.』 Treatise says: 『Without effort, without attachment, without hindrance, constantly in tranquil samādhi, able to explain all questions, I pay homage.』 Explanation says: This verse shows that the Buddha's aspiration-wisdom (praṇidhijñāna) surpasses that of the Śrāvakas, etc., because of five aspects: without effort, without attachment, without hindrance, constantly in tranquil samādhi, and able to explain all doubts. The aspiration-wisdom attained by the Śrāvakas, etc., enters into samādhi according to their wishes, and they can only know these things, not others. The Buddha is not like this, because the wisdom without effort does not make any effort, like a wish-fulfilling jewel (Maṇi) and heavenly music (deva-music), able to know all realms according to wishes. Because of the wisdom without attachment, there is no obstruction to the known realms. Because of the wisdom without hindrance, the afflictive obscurations (Kleśa-āvaraṇa) and habitual tendencies are severed. Because of the constant tranquil samādhi, the obscurations to samādhi are severed. As the verse says: 『The Nāga (dragon) walks in tranquil samādhi, the Nāga abides in tranquil samādhi, the Nāga sits in tranquil samādhi, the Nāga lies in tranquil samādhi.』 The subtle aspiration-wisdom that arises from this is able to explain all questions well at all times. Treatise says: 『Regarding the support, the supported, the spoken words, and the wisdom, able to speak with unobstructed wisdom, constantly speaking well, I pay homage.』 Explanation says: This verse shows the four kinds of unobstructed eloquence (catuḥ-pratisamvidā). The support refers to the teachings, that is, the Sūtras, etc.

。言能依者。謂所詮義。如是二種皆名所說。所作業故。言智二種皆是能說。作者作具等所起故。無礙慧者。謂於此中無退轉智。常善說者由具四種無礙解故。常能善說。若於所依無礙覺慧名法無礙。於法異門無掛礙故。若於能依無礙覺慧名義無礙。於一切法自相共相無掛礙故。或於諸法別義意趣無掛礙故。若於其言無礙覺慧名訓詞無礙。于諸國土各別境界種種言詞。隨自展轉異想隨說無掛礙故。或於諸法訓釋言詞無掛礙故。若於分析諸法智中。無礙覺慧名辯說無礙。于能辯析諸法智中無掛礙故。

論曰。

為彼諸有情　　故現知言行　往來及出離　　善教者歸禮

釋曰。此頌顯示六種神通。為彼諸有情者。此是總句。善教者。言一一皆有。善者妙也。教者言也。為令勝進說微妙言。名善教者故。現善教者。是如意通。隨所應化故往其所。現大神變善教彼故。知言善教者。是天耳通。聽聞遠住。有義言詞一切音聲。如其所應為說法故。知行善教者。是心差別通。知心勝劣。善教彼故。知往善教者。是宿住隨念智通。了達過去善教彼故知來善教者。是死生智通。了達未來善教彼故。知出離善教者。是漏盡智通。知斷煩惱善教彼故。

論曰。

諸眾生見尊　　皆審知善士　暫見便深信　　

【現代漢語翻譯】現代漢語譯本：能被稱為『能依』的是指所要表達的意義。以上兩種都可稱為『所說』，因為它們是所造作的。『智』和『言』兩種都可稱為『能說』，因為它們是由作者和工具等所產生的。『無礙慧』是指在此之中沒有退轉的智慧。『常善說者』是因為具備四種無礙解，所以能經常善於說法。如果對於所依據的法沒有障礙的覺慧，就稱為『法無礙』，因為對於法的不同方面沒有障礙。如果對於能依據的意義沒有障礙的覺慧，就稱為『義無礙』，因為對於一切法的自相和共相沒有障礙。或者說，對於諸法的個別意義和意趣沒有障礙。如果對於言辭沒有障礙的覺慧，就稱為『訓詞無礙』，因為對於各個國土的不同境界和各種言辭，隨著各自的理解和說法沒有障礙。或者說，對於諸法的訓釋言辭沒有障礙。如果在分析諸法的智慧中沒有障礙的覺慧，就稱為『辯說無礙』，因為對於能夠辨析諸法的智慧沒有障礙。

論曰：

爲了那些有情眾生，所以顯現知、言、行，往來和出離，善於教導者，我歸命禮敬。

釋曰：這首偈頌顯示了六種神通。『爲了那些有情眾生』，這是總括性的句子。『善教者』，是指每一項都有善妙之處。『善』是妙的意思，『教』是言語的意思。爲了使眾生能夠不斷進步而說微妙的言語，所以稱為『善教者』。『現善教者』，是指如意神通（Ruyi Shentong）。隨著所應教化的對象前往其所在地，顯現大神變來善巧地教導他們。『知言善教者』，是指天耳通（Tianertong）。聽聞遠處所住的有情所說的言語和一切聲音，根據他們的情況為他們說法。『知行善教者』，是指心差別通（Xin Chabie Tong）。瞭解眾生的心是殊勝還是低劣，從而善巧地教導他們。『知往善教者』，是指宿住隨念智通（Su Zhu Suinian Zhitong）。瞭解過去的事情，從而善巧地教導他們。『知來善教者』，是指死生智通（Si Sheng Zhitong）。瞭解未來的事情，從而善巧地教導他們。『知出離善教者』，是指漏盡智通（Loujin Zhitong）。瞭解如何斷除煩惱，從而善巧地教導他們。

論曰：

諸眾生見到世尊，都確信他是善士，即使只是短暫的相見，也會產生深深的信仰。

【English Translation】 English version: 'That which can be called 'that which is relied upon' refers to the meaning to be expressed. Both of these can be called 'that which is spoken,' because they are what is created. Both 'wisdom' and 'speech' can be called 'that which can speak,' because they are produced by the author and the instrument, etc. 'Unobstructed wisdom' refers to wisdom in which there is no regression. 'One who constantly speaks well' is able to constantly speak well because they possess the four kinds of unobstructed eloquence. If there is unobstructed awareness and wisdom regarding the Dharma (law, principle) that is relied upon, it is called 'unobstructedness of Dharma,' because there is no obstruction regarding the different aspects of the Dharma. If there is unobstructed awareness and wisdom regarding the meaning that is relied upon, it is called 'unobstructedness of meaning,' because there is no obstruction regarding the self-nature and common nature of all Dharmas. Or, there is no obstruction regarding the individual meanings and intentions of the Dharmas. If there is unobstructed awareness and wisdom regarding language, it is called 'unobstructedness of terminology,' because there is no obstruction regarding the different realms and various languages of each country, according to their own understanding and expression. Or, there is no obstruction regarding the explanatory language of the Dharmas. If there is unobstructed awareness and wisdom in the wisdom of analyzing the Dharmas, it is called 'unobstructedness of eloquence,' because there is no obstruction in the wisdom of being able to analyze the Dharmas.

Treatise says:

For the sake of those sentient beings, therefore manifesting knowledge, speech, and action, coming and going, and liberation, to the one who is skilled at teaching, I pay homage.

Explanation says: This verse reveals the six supernormal powers. 'For the sake of those sentient beings,' this is a general statement. 'Skilled teacher' refers to each item having its own excellence. 'Skilled' means wonderful, 'teaching' means speech. In order to enable sentient beings to continuously progress and speak wonderful words, they are called 'skilled teachers.' 'Manifesting as a skilled teacher' refers to the power of fulfilling wishes (Ruyi Shentong). According to the object to be taught, going to their location and manifesting great supernormal transformations to skillfully teach them. 'Knowing speech as a skilled teacher' refers to the divine ear power (Tianertong). Hearing the words and all sounds spoken by sentient beings living far away, and teaching them according to their situation. 'Knowing action as a skilled teacher' refers to the power of knowing the differences in minds (Xin Chabie Tong). Understanding whether the minds of sentient beings are superior or inferior, and skillfully teaching them. 'Knowing coming and going as a skilled teacher' refers to the power of remembering past lives (Su Zhu Suinian Zhitong). Understanding past events, and skillfully teaching them. 'Knowing the future as a skilled teacher' refers to the power of knowing death and birth (Si Sheng Zhitong). Understanding future events, and skillfully teaching them. 'Knowing liberation as a skilled teacher' refers to the power of the extinction of outflows (Loujin Zhitong). Understanding how to cut off afflictions, and skillfully teaching them.

Treatise says:

When all beings see the World Honored One, they are certain that he is a virtuous person, and even a brief encounter will generate deep faith.

開導者歸禮

釋曰。此頌顯示諸相隨好。法身是現相好所依故。就相好歸禮法身。諸眾生見尊皆審知善士者。一切世間由見世尊具相隨好。皆悉審知是大善士。諸眾生者。通攝當時及於后時堪受化者。暫見便深信者。暫見世尊具相隨好。便深凈信。知是世間善開導者。

論曰。

攝受住持舍　　現化及變易　等持智自在　　隨證得歸禮

釋曰。此頌顯示四一切相清凈。攝受住持舍者。顯所依清凈。依止靜慮如其所欲。隨樂長短能于自身。攝受住持棄捨自在。現化及變易者。顯所緣清凈。化作種種未曾生色。名為現化。轉變種種已曾生色。成金銀等名為變易。於此一切變化品。類皆得自。在等持自在者。顯心清凈。隨其所欲三摩地門自在而轉。一一剎那如其意樂。能入諸定。智自在者。顯智清凈。如其所欲陀羅尼門任持自在。隨證得者。隨順證得上四清凈。

論曰。

方便歸依凈　　及大乘出離　於此誑眾生　　摧魔者歸禮

釋曰。此頌顯十力。謂于善趣惡趣方便諸業。歸依世出世凈。大乘出離四種義中。魔誑眾生。此中顯說能摧彼魔十力業用。言方便者。善趣方便。謂諸善業。惡趣方便。謂不善業。宣說如是趣方便時。魔于其中誑惑而住言不如是。與是相違說不善業。為

【現代漢語翻譯】現代漢語譯本開導者歸禮

釋曰：此頌顯示諸相隨好（所有美好的外貌特徵）。法身（佛的真身）是現相好（顯現這些美好特徵）所依之處，因此就相好（從這些美好特徵）歸禮法身（佛的真身）。諸眾生見尊皆審知善士者，一切世間（所有世界）由於見到世尊（對佛的尊稱）具相隨好（具備各種美好特徵），都能夠審知（確切地知道）他是大善士（偉大的善人）。諸眾生者，通攝（包括）當時以及後世堪受教化的人。暫見便深信者，（指那些）短暫見到世尊（對佛的尊稱）具相隨好（具備各種美好特徵），便深深地產生凈信（純凈的信仰），知道他是世間善於開導者（引導眾生走向正途的人）。

論曰：

攝受住持舍　　現化及變易等持智自在　　隨證得歸禮

釋曰：此頌顯示四一切相清凈（四種一切清凈的相）。攝受住持舍者，顯示所依清凈（所依賴的基礎是清凈的）。依止靜慮（依靠禪定），如其所欲（按照自己的意願），隨樂長短（無論時間長短），能于自身（都能在自身上）攝受（控制）、住持（保持）、棄捨（放下）自在。現化及變易者，顯示所緣清凈（所觀的對象是清凈的）。化作種種未曾生色（變化出各種從未出現過的顏色），名為現化（稱為顯現變化）。轉變種種已曾生色（將各種已經出現過的顏色轉變），成金銀等（變成金銀等），名為變易（稱為轉變）。於此一切變化品類（對於所有這些變化的種類），皆得自在（都能獲得自在）。等持自在者，顯示心清凈（心是清凈的）。隨其所欲三摩地門（隨著自己的意願，進入各種禪定之門），自在而轉（自由自在地運轉）。一一剎那（每一個瞬間），如其意樂（都按照自己的意願），能入諸定（能夠進入各種禪定）。智自在者，顯示智清凈（智慧是清凈的）。如其所欲陀羅尼門（按照自己的意願，運用各種總持之門），任持自在（保持自在）。隨證得者，隨順證得上四清凈（隨著證悟而獲得以上四種清凈）。

論曰：

方便歸依凈　　及大乘出離於此誑眾生　　摧魔者歸禮

釋曰：此頌顯十力（佛的十種力量）。謂于善趣惡趣方便諸業（指在善道、惡道中的各種方便法門和行為）。歸依世出世凈（歸依世間和出世間的清凈），大乘出離四種義中（以及大乘解脫的四種意義中），魔誑眾生（魔會迷惑眾生）。此中顯說能摧彼魔十力業用（這裡主要說明能夠摧毀邪魔的十種力量的作用）。言方便者，善趣方便（所謂的方便，指向善道的方便），謂諸善業（指各種善行）。惡趣方便（指向惡道的方便），謂不善業（指各種不善的行為）。宣說如是趣方便時（在宣說這些趨向善惡道的方便法門時），魔于其中誑惑而住（魔在其中迷惑眾生，使他們執迷不悟），言不如是（說不是這樣的），與是相違說不善業（與此相反，說不善的行為）。

【English Translation】 English version Homage to the Guide

Explanation: This verse reveals the excellent characteristics and minor marks (all the beautiful physical attributes of a Buddha). The Dharmakaya (the body of truth, the true nature of a Buddha) is the basis upon which these excellent characteristics manifest, therefore, homage is paid to the Dharmakaya (the body of truth) through these excellent characteristics. 'All beings who see the Venerable One recognize him as a virtuous person' means that all worlds, upon seeing the World-Honored One (a title of respect for the Buddha) possessing excellent characteristics and minor marks, are able to ascertain that he is a great virtuous person. 'All beings' encompasses those who were present at the time and those in later times who are capable of being taught. 'Those who see him briefly and deeply believe' refers to those who, upon briefly seeing the World-Honored One (a title of respect for the Buddha) possessing excellent characteristics and minor marks, develop deep and pure faith, knowing that he is a good guide in the world (one who leads beings to the right path).

Treatise says:

Grasping, abiding, relinquishing, manifestation, transformation, and alteration, Samadhi (state of meditative consciousness) and wisdom are freely attained; homage to the one who attains according to realization.

Explanation: This verse reveals the four aspects of complete purity (four kinds of complete purity). 'Grasping, abiding, relinquishing' reveals that the basis of reliance is pure. Relying on meditative concentration (dhyana), according to one's desire, whether for a long or short time, one can freely grasp (control), abide (maintain), and relinquish (let go) within oneself. 'Manifestation, transformation, and alteration' reveals that the object of focus is pure. Transforming into various colors that have never appeared before is called manifestation. Changing various colors that have already appeared into gold, silver, etc., is called alteration. One attains freedom over all these kinds of transformations. 'Samadhi (state of meditative consciousness) is freely attained' reveals that the mind is pure. According to one's desire, one freely enters various samadhi (state of meditative consciousness) gates. In each moment, according to one's inclination, one can enter various samadhis (state of meditative consciousness). 'Wisdom is freely attained' reveals that wisdom is pure. According to one's desire, one freely maintains various dharani (a type of mantra or incantation) gates. 'Attains according to realization' means that one attains the above four purities in accordance with one's realization.

Treatise says:

Skillful means, refuge, purity, and the Great Vehicle's (Mahayana) liberation, Homage to the one who crushes the demons who delude beings in these.

Explanation: This verse reveals the ten powers (of a Buddha). It refers to the various skillful means and actions in the realms of good and evil. Taking refuge in worldly and otherworldly purity, and in the four meanings of the Great Vehicle's (Mahayana) liberation, demons delude beings. This verse specifically explains the function of the ten powers that can crush those demons. 'Skillful means' refers to the skillful means for reaching the good realms, which are the various virtuous actions. The skillful means for reaching the evil realms are the various non-virtuous actions. When explaining these skillful means for reaching the various realms, demons dwell within them, deluding beings, saying 'It is not so,' and contradicting it by advocating non-virtuous actions.

善趣方便。說諸善業為惡趣方便。或說一切皆無有因。或說一切自在天等以為其因。處非處力能摧彼說。訓釋詞者。處名所以。有所容受。若無所以。無所容受。說名非處。謂無處無容諸眾生類。無因惡因而當得有。此復云何。由此有故彼有。此生故彼生。謂無明緣行等。非自在天等。令次第得生。言歸依者。所謂諸業。如說世間皆由自業。業為依止業作歸依。說此業時魔于其中誑惑而住。廣如前說。由第二業異熟智力。能摧彼說無所掛礙謂。諸有情業所分別高下勝劣。不由無因自在天等。廣如前說所言凈者。謂世間凈及出世凈。暫時畢竟伏諸煩惱。永害隨眠。由諸靜慮等持等至及聖道故。說此凈時魔于其中誑惑而住。廣如前說。由靜慮等持等至智力。能摧彼說無所掛礙。及大乘出離者。此顯餘力所作業用。謂說大乘究竟出離佛果德時。魔于其中誑惑而住。言此無上正等菩提極難可得。宜求聲聞究竟出離。由余七力能摧彼說無所掛礙。

論曰。

能說智及斷　　出離能障礙　自他利非余　　外道伏歸禮

釋曰。此頌顯示四無所畏。能說智者。謂佛誠言我是真實正等覺者。即是遍知一切法。智慧說斷者。謂佛誠言我是真實諸漏盡者。即是煩惱諸漏永盡。如是二種依自利說。能說出離者。謂佛誠言我為

【現代漢語翻譯】現代漢語譯本善趣方便：有人說，行善業是通往惡趣的方便途徑。或者說，一切事物都沒有原因。或者說，一切都是自在天（Maheśvara，印度教神祇，被認為是宇宙的創造者和統治者）等神祇造成的。如來十力中的『處非處智力』能夠摧毀這些錯誤的說法。解釋『處』這個詞，『處』的意思是『所以』，即事物存在的原因和容納之處。如果沒有『所以』，就沒有容納之處。『非處』指的是沒有原因，沒有容納眾生的地方。沒有原因或惡因，事物是不可能存在的。那麼，這是怎麼回事呢？因為有了這個，所以有了那個；因為這個生起，所以那個生起。指的是無明緣行等等十二因緣。不是自在天等神祇讓事物依次產生的。說到『歸依』，指的是各種業。正如所說，世間的一切都由自己的業所決定，業是依靠，業是歸依。當說到業的時候，魔（Māra，佛教中的魔王，代表死亡和慾望）會在其中迷惑眾生。詳細內容如前所述。憑藉第二種業異熟智力，能夠毫無障礙地摧毀那些錯誤的說法。也就是說，眾生的業所區分的高下勝劣，不是沒有原因的，也不是自在天等神祇造成的。詳細內容如前所述。所說的『凈』，指的是世間清凈和出世間清凈，暫時或究竟地降伏各種煩惱，永遠斷除煩惱的隨眠。這是通過各種靜慮（Dhyāna，禪定）、等持（Samādhi，三昧）、等至（Samāpatti，入定）以及聖道實現的。當說到清凈的時候，魔會在其中迷惑眾生。詳細內容如前所述。憑藉靜慮、等持、等至的智力，能夠毫無障礙地摧毀那些錯誤的說法。以及大乘的出離，這顯示了其餘七力的作用。當說到大乘的究竟出離，即佛果的功德時，魔會在其中迷惑眾生，說這無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，指佛的智慧）極難獲得，應該追求聲聞（Śrāvaka，聲聞乘的修行者）的究竟出離。憑藉其餘七力，能夠毫無障礙地摧毀那些錯誤的說法。論曰：能說智及斷，出離能障礙，自他利非余，外道伏歸禮。釋曰：這首偈頌顯示了四無所畏（catu-vaiśāradya，佛的四種無所畏懼的自信）。『能說智』指的是，佛誠實地說，我是真實的、正等覺悟者，也就是遍知一切法的智慧。『能說斷』指的是，佛誠實地說，我是真實的諸漏已盡者，也就是煩惱諸漏永遠斷盡。這兩種是依據自利而說的。『能說出離』指的是，佛誠實地說，我為

【English Translation】 English version 'Expedient means to good destinies': Some say that performing good deeds is an expedient means to bad destinies. Or they say that everything is without cause. Or they say that everything is caused by Maheśvara (a Hindu deity, considered the creator and ruler of the universe) and other deities. The 'knowledge of what is possible and impossible' among the ten powers of the Tathāgata can destroy these claims. Explaining the word 'place': 'Place' means 'reason', that is, the cause and receptacle of things. If there is no 'reason', there is no receptacle. 'Non-place' refers to having no cause, no place to accommodate sentient beings. Without cause or with a bad cause, things cannot exist. So, what is this about? Because this exists, that exists; because this arises, that arises. This refers to the twelve links of dependent origination, such as ignorance conditioning volitional action. It is not that Maheśvara and other deities cause things to arise in sequence. Speaking of 'reliance', it refers to various karmas. As it is said, everything in the world is determined by one's own karma; karma is the reliance, karma is the refuge. When speaking of karma, Māra (the demon king in Buddhism, representing death and desire) dwells therein, deluding beings. The details are as previously described. By the power of the second type of karma-ripening knowledge, one can destroy those false claims without hindrance. That is, the superiority and inferiority of sentient beings, distinguished by their karma, are not without cause, nor are they caused by Maheśvara and other deities. The details are as previously described. What is meant by 'purity' refers to worldly purity and supramundane purity, temporarily or ultimately subduing various afflictions, and permanently eradicating the latent tendencies of afflictions. This is achieved through various dhyānas (meditations), samādhis (concentrations), samāpattis (attainments), and the noble path. When speaking of purity, Māra dwells therein, deluding beings. The details are as previously described. By the power of knowledge of dhyāna, samādhi, and samāpatti, one can destroy those false claims without hindrance. And the liberation of the Mahāyāna, this shows the function of the remaining seven powers. When speaking of the ultimate liberation of the Mahāyāna, that is, the merits of the Buddha-fruit, Māra dwells therein, deluding beings, saying that this Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment, referring to the wisdom of the Buddha) is extremely difficult to attain, and one should seek the ultimate liberation of the Śrāvaka (a practitioner of the Hearer Vehicle). By the remaining seven powers, one can destroy those false claims without hindrance. Treatise says: The ability to speak of wisdom and cessation, liberation can obstruct, self and other benefit, not others, heretics submit and take refuge. Explanation: This verse shows the four fearlessnesses (catu-vaiśāradya, the Buddha's four kinds of fearless confidence). 'The ability to speak of wisdom' refers to the Buddha truthfully saying, 'I am truly and completely enlightened,' which is the wisdom of knowing all dharmas. 'The ability to speak of cessation' refers to the Buddha truthfully saying, 'I have truly exhausted all outflows,' which is the eternal exhaustion of the outflows of afflictions. These two are spoken based on self-benefit. 'The ability to speak of liberation' refers to the Buddha truthfully saying, 'I am

弟子說出離法。真實出離。能說能障礙者。謂佛誠言我為弟子說能障法。真實能礙如是二種依利他說。如是四種名自他利。非餘外道伏者。顯離怖畏釋無畏義。非餘外道所能降伏。是故無畏。

論曰。

處眾能伏說　　遠離二雜染　無護無忘失　　攝御眾歸禮

釋曰。此頌顯示不護念住。處眾能伏說者。謂處大眾能伏他說。以身業等及諸威儀。皆無醜惡可須藏護。恐彼譏嫌。是故處眾能伏他說。如是即明三種不護。遠離二雜染者。謂恭敬聽不恭敬聽。弟子眾中善住念故。遠離愛恚。如是即明三種念住。由此無護無忘失故。能善攝御諸弟子眾。

論曰。

遍一切行住　　無非圓智事　一切時遍知　　實義者歸禮

釋曰。此頌顯示拔除習氣。遍一切行住者。謂于聚落或於城邑為乞食故。往返經行於樹下等。身四威儀寂然而住。無非圓智事者。謂聲聞等雖盡煩惱猶有習氣。隨縛所作掉舉等事。如彼尊者大目揵連。五百生中常作獼猴。由彼習氣所隨縛故。雖離煩惱而聞樂時作獼猴跳躑。有一獨覺。昔多生中曾作淫女。今余習故時莊飾面。如是等類非一切智所應作事。世尊皆無。是名如來不共功德。一切時遍知實義者者。非如外道掊刺拏等。非是真實一切智者。故說如來是其實義一切智者

【現代漢語翻譯】現代漢語譯本：弟子說出離之法，是真實的出離。誰能說出，誰又能障礙呢？佛陀以誠實之言告訴我，作為弟子，我所說的能障礙出離之法，是真實能障礙的。像這樣兩種（出離和障礙）都依賴於利益他人而存在。像這樣四種（出離、障礙、利他、自利）被稱為自利利他。不是其他外道所能降伏的，這顯示了遠離怖畏，解釋了無畏的含義。不是其他外道所能降伏的，所以才是真正的無畏。

論曰：處在眾人之中能夠降伏異說，遠離兩種雜染，沒有需要守護的，沒有忘失的，能夠攝受和引導大眾歸依。

釋曰：這首偈頌顯示了不護念住。『處眾能伏說者』，是指處在大眾之中，能夠降伏其他人的說法。因為身業等以及各種威儀，都沒有醜惡之處需要隱藏守護，害怕別人譏諷嫌棄。因此，處在眾人之中能夠降伏其他人的說法。這樣就說明了三種不護。『遠離二雜染者』，是指恭敬地聽和不恭敬地聽。因為弟子眾中能夠安住于正念，所以遠離愛和嗔。這樣就說明了三種念住。由於沒有需要守護的，沒有忘失的，所以能夠很好地攝受和引導諸位弟子。

論曰：在一切行住坐臥中，沒有不是圓滿智慧所為的事情。一切時都能普遍知曉真實意義的人，值得我們歸依。

釋曰：這首偈頌顯示了拔除習氣。『遍一切行住者』，是指爲了乞食的緣故，在聚落或城邑中往返行走，在樹下等處，身體的四種威儀寂靜安住。『無非圓智事者』，是指聲聞等雖然已經斷盡了煩惱，但仍然有習氣，隨著習氣所產生的掉舉等事情。比如尊者 Maha Maudgalyayana (大目犍連)，在五百世中常常做獼猴，由於這種習氣所束縛，雖然已經遠離了煩惱，但在聽到音樂時還會像獼猴一樣跳躍。有一位 Pratyekabuddha (獨覺)，過去多生中曾經做過妓女，現在因為殘餘的習氣，有時還會裝飾面容。像這些事情都不是一切智者應該做的。世尊都沒有這些，這被稱為如來的不共功德。『一切時遍知實義者者』，不是像外道 Purana Kassapa (掊刺拏) 等人那樣，他們不是真正的一切智者。所以說如來才是真正的一切智者。

【English Translation】 English version: The disciple speaks of the Dharma of renunciation, a true renunciation. Who can speak it, and who can obstruct it? The Buddha truthfully tells me that, as a disciple, what I say that obstructs the Dharma of renunciation is truly obstructive. These two (renunciation and obstruction) depend on benefiting others. These four (renunciation, obstruction, benefiting others, and benefiting oneself) are called benefiting oneself and others. Not subdued by other heretics, this shows the absence of fear, explaining the meaning of fearlessness. Not subdued by other heretics, therefore it is true fearlessness.

Treatise: Being in the midst of the crowd, able to subdue opposing views, far from two kinds of defilements, without protection needed, without forgetfulness, able to gather and guide the multitude to take refuge.

Explanation: This verse shows the non-protective mindfulness. 'Being in the midst of the crowd, able to subdue opposing views' means being in the midst of the crowd and being able to subdue the views of others. Because the bodily actions and all kinds of demeanor have no ugliness that needs to be hidden and protected, fearing others' criticism and dislike. Therefore, being in the midst of the crowd, one is able to subdue the views of others. This explains the three kinds of non-protection. 'Far from two kinds of defilements' refers to listening respectfully and listening disrespectfully. Because one can dwell in mindfulness among the disciples, one is far from love and hatred. This explains the three kinds of mindfulness. Because there is no need for protection and no forgetfulness, one can well gather and guide all the disciples.

Treatise: In all actions, walking, standing, sitting, and lying down, there is nothing that is not done by perfect wisdom. One who knows the true meaning at all times is worthy of our refuge.

Explanation: This verse shows the eradication of habitual tendencies. 'Everywhere in all actions' refers to walking back and forth in villages or cities for the sake of begging for food, and the four kinds of demeanor of the body are quietly dwelling under trees and other places. 'Nothing is not done by perfect wisdom' refers to the fact that even though the Sravakas (聲聞) have exhausted their afflictions, they still have habitual tendencies, such as restlessness caused by these tendencies. For example, the Venerable Maha Maudgalyayana (大目犍連), often acted as a monkey in five hundred lifetimes. Because of the bondage of this habitual tendency, even though he had left afflictions, he would still jump like a monkey when he heard music. There was a Pratyekabuddha (獨覺) who had been a prostitute in many past lives, and now, because of the remaining habitual tendencies, he would sometimes decorate his face. These kinds of things are not things that an omniscient being should do. The World Honored One does not have these, which is called the unique merit of the Tathagata. 'One who knows the true meaning at all times' is not like the heretics Purana Kassapa (掊刺拏) and others, who are not truly omniscient. Therefore, it is said that the Tathagata is the truly omniscient one.

。順結頌法故顛倒說。或此句義前後各別。一切時遍知者。此顯佛是一切智者。實義者者。此顯佛是有實義者。如人有杖說為杖者。

論曰。

諸有情利樂　　所作不過時　所作常無虛　　無忘失歸禮

釋曰。此頌顯示無忘失法。諸有情利樂所作不過時者。謂佛世尊若有所化。若於爾時應有所作。即便為彼即于爾時。作所應作終不失時。如有頌言。

譬如大海水　　奔潮必應時　佛哀愍眾生　　赴感常無失

所作常無虛者。謂佛所作不空無果。無忘失者。所作應時常無忘失。

論曰。

晝夜常六返　　觀一切世間　與大悲相應　　利樂意歸禮

釋曰。此顯大悲。利益安樂意樂為體。此言大者。福智資糧圓滿證故。令脫三苦為行相故。三界有情為所緣故。于諸有情心平等故。決定無有勝此者故。晝夜常六返觀一切世間者。此顯大悲所作業用。謂佛世尊于晝夜分。各三時觀一切世間。誰善法增誰善法減。誰善根熟誰根未熟。誰是堪受勝生法器。誰是堪受定勝法器。誰是佛乘器。誰是余乘器。如是等。

論曰。

由行及由證　　由智及由業　於一切三乘　　最勝者歸禮

釋曰。此顯十八不共佛法。言由行者。此說行時一切事業。即是如來無有誤失。乃

【現代漢語翻譯】現代漢語譯本：順結頌法故顛倒說：這是因為順應偈頌的結構而顛倒了語句的順序。或此句義前後各別：或者這句話的意思前後各自獨立。一切時遍知者：這顯示佛陀是無所不知的。實義者者：這顯示佛陀是具有真實意義的，就像人有手杖就被稱為持杖者一樣。論曰：諸有情利樂，所作不過時，所作常無虛，無忘失歸禮。釋曰：這首偈頌顯示了佛陀的無忘失法。諸有情利樂所作不過時者：指的是佛陀如果想要教化眾生，如果在那個時候應該有所作為，就會立即為他們做應該做的事情，絕不會錯過時機。正如偈頌所說：譬如大海水，奔潮必應時，佛哀愍眾生，赴感常無失。所作常無虛者：指的是佛陀所做的事情不會是空洞無果的。無忘失者：指的是佛陀所做的事情應時而作，而且永遠不會忘記。論曰：晝夜常六返，觀一切世間，與大悲相應，利樂意歸禮。釋曰：這顯示了佛陀的大悲心，以利益和安樂眾生的意樂為本體。這裡說『大』，是因為佛陀的福德和智慧資糧圓滿證得，以使眾生脫離三種痛苦為行為特徵，以三界有情為所緣對象，對於所有眾生心懷平等，並且可以確定沒有比這更殊勝的了。晝夜常六返觀一切世間者：這顯示了大悲心所產生的作業和作用。指的是佛陀在白天和夜晚，各用三個時段來觀察一切世間，誰的善法在增長，誰的善法在減少，誰的善根成熟了，誰的善根還沒有成熟，誰是堪能接受人天善法的法器，誰是堪能接受解脫道善法的法器，誰是佛乘的根器，誰是其他乘的根器，像這樣等等。論曰：由行及由證，由智及由業，於一切三乘，最勝者歸禮。釋曰：這顯示了佛陀的十八不共法。言由行者：這裡說的是佛陀在行動時的一切事業，都是如來沒有誤失的，乃

【English Translation】 English version: 'Shun jie song fa gu dian dao shuo': This is because the order of the sentences is reversed to conform to the structure of the verses. 'Huo ci ju yi qian hou ge bie': Or the meaning of this sentence is independent before and after. 'Yi qie shi bian zhi zhe': This shows that the Buddha is omniscient. 'Shi yi zhe zhe': This shows that the Buddha has real meaning, just like a person with a cane is called a cane holder. Treatise says: 'Zhu you qing li le, suo zuo bu guo shi, suo zuo chang wu xu, wu wang shi gui li.' Explanation says: This verse shows the Buddha's non-forgetfulness. 'Zhu you qing li le suo zuo bu guo shi zhe': Refers to the fact that if the Buddha wants to teach sentient beings, if something should be done at that time, he will immediately do what should be done for them, and will never miss the opportunity. As the verse says: 'Pi ru da hai shui, ben chao bi ying shi, fo ai min zhong sheng, fu gan chang wu shi.' 'Suo zuo chang wu xu zhe': Refers to the fact that what the Buddha does will not be empty and fruitless. 'Wu wang shi zhe': Refers to the fact that what the Buddha does is done in a timely manner and will never be forgotten. Treatise says: 'Zhou ye chang liu fan, guan yi qie shi jian, yu da bei xiang ying, li le yi gui li.' Explanation says: This shows the Buddha's great compassion, with the intention of benefiting and comforting sentient beings as its essence. It is said here that 'great' is because the Buddha's merits and wisdom resources are fully realized, with the characteristic of freeing sentient beings from the three sufferings, with the sentient beings of the three realms as the object of attention, with equality in mind for all sentient beings, and it can be determined that there is nothing more superior than this. 'Zhou ye chang liu fan guan yi qie shi jian zhe': This shows the operations and functions produced by great compassion. Refers to the fact that the Buddha uses three periods of time each day and night to observe all the world, whose good dharma is increasing, whose good dharma is decreasing, whose good roots are mature, whose good roots are not yet mature, who is a vessel capable of receiving the good dharma of humans and devas, who is a vessel capable of receiving the good dharma of liberation, who is the root of the Buddha vehicle, who is the root of other vehicles, and so on. Treatise says: 'You xing ji you zheng, you zhi ji you ye, yu yi qie san cheng, zui sheng zhe gui li.' Explanation says: This shows the eighteen unshared dharmas of the Buddha. 'Yan you xing zhe': Here it is said that all the actions of the Buddha when acting are without error, and are

至無有不擇而舍。及由證者。即是住時六種無退。謂欲無退乃至第六解脫無退。言由智者。謂於三世無著無礙智見而轉。及由業者。即是如來身語意業。智為前導隨智而轉。於一切三乘最勝者者。此顯佛於一切聲聞及獨覺乘最為殊勝。由與十八不共功德具相應故。

論曰。

由三身至得　　具相大菩提　一切處他疑　　最勝者歸禮

釋曰。此頌顯示一切相妙智性。一切行相皆正了知名一切相妙智。此妙智體名一切相妙智性。即是一切所知境界。一切行相殊勝智體。言三身者。謂自性等。由此三身至得具相無垢無礙妙智自性大菩提果。言具相者具一切相。有說無常等十六種行相名一切相。菩提用彼為先因故。有餘復說。即此及餘一切諸法皆無自性。無生無滅本來寂靜自性涅槃無所得相名一切相。有餘復說。非於此中說治所治諸品類相。然說一切義利圓滿。如如意珠具一切相。我今觀此一切相者。即是一切障斷品類。所以者何。永斷一切障品類故。謂斷一切所知障品及斷一切習氣品故。又此具相大菩提者。即是正知一切境相。是故能斷一切他疑。一切處者一切世間他疑。即是所有人天一切疑惑。於此他疑皆悉能斷。由此能斷一切人天疑惑作用。顯一切相妙智殊勝。

論曰。諸佛法身與如是等功德

【現代漢語翻譯】現代漢語譯本：乃至對於沒有任何選擇而捨棄的事物。以及由於證悟者，即是安住於六種無退失的狀態。所謂欲無退失，乃至第六解脫無退失。所說由於智者，是指對於過去、現在、未來三世，沒有執著、沒有障礙的智慧和見解的運轉。以及由於業者，即是如來的身、語、意業，智慧作為先導，跟隨智慧而運轉。在一切三乘中最殊勝者，這顯示佛陀在一切聲聞和獨覺乘中最為殊勝，因為與十八不共功德完全相應。

論曰：由三身至得，具相大菩提，一切處他疑，最勝者歸禮。

釋曰：這首偈頌顯示了一切相妙智的體性。一切行相都正確了知，名為一切相妙智。這妙智的本體名為一切相妙智性，即是一切所知境界，一切行相殊勝的智慧本體。所說三身，是指自性身等。由此三身達到具足一切相、無垢無礙的妙智自性的大菩提果。所說具相，是具足一切相。有人說，無常等十六種行相名為一切相，菩提以它們為先因。還有人說，就是這些以及其餘一切諸法，都沒有自性，無生無滅，本來寂靜，自性涅槃，沒有可得之相，名為一切相。還有人說，不是在這裡說能治所治的各種品類之相，而是說一切義利圓滿，如如意寶珠般具足一切相。我現在觀察這具足一切相，就是一切障礙斷滅的品類。為什麼呢？因為永遠斷滅一切障礙品類，即斷滅一切所知障品以及斷滅一切習氣品。而且這具足一切相的大菩提，就是正確了知一切境相，所以能夠斷滅一切他人的疑惑。一切處，指一切世間他人的疑惑，就是所有的人天的一切疑惑。對於這些他人的疑惑，都能夠完全斷滅。由此能夠斷滅一切人天疑惑的作用，顯示一切相妙智的殊勝。

論曰：諸佛的法身與如是等等功德。

【English Translation】 English version: Even to that which is abandoned without selection. And by the one who has attained realization (證者), that is, abiding in the six kinds of non-regression (無退). The so-called non-regression in desire (欲無退) extends to the sixth non-regression in liberation (解脫無退). What is said 'by the wise' (智者) refers to the unobstructed wisdom and vision that operates without attachment in the three times (三世) of past, present, and future. And 'by the action' (業者) refers to the body, speech, and mind actions of the Tathagata (如來), with wisdom as the guide, following wisdom in its operation. 'The most excellent among all three vehicles' (三乘) indicates that the Buddha (佛) is the most excellent among all Shravakas (聲聞) and Pratyekabuddhas (獨覺), because he is fully endowed with the eighteen unshared qualities (十八不共功德).

Treatise says: Through the three bodies (三身) to attain, the Great Bodhi (大菩提) with complete characteristics (具相), in all places dispelling others' doubts, to the most excellent one, I pay homage.

Explanation says: This verse reveals the nature of the All-Aspects Wonderful Wisdom (一切相妙智). Correctly knowing all aspects is called All-Aspects Wonderful Wisdom. The essence of this wonderful wisdom is called the nature of All-Aspects Wonderful Wisdom, which is the realm of all that is knowable, the supreme wisdom essence of all aspects. The so-called three bodies refer to the Svabhavikakaya (自性身) and others. Through these three bodies, one attains the Great Bodhi fruit, which is the nature of wonderful wisdom that is complete with all aspects, immaculate, and unobstructed. The so-called 'complete with aspects' means complete with all aspects. Some say that the sixteen aspects such as impermanence (無常) are called all aspects, because Bodhi takes them as the primary cause. Others say that these and all other dharmas are without self-nature, without arising or ceasing, originally tranquil, the self-nature of Nirvana (涅槃) without any attainable aspect, are called all aspects. Still others say that it is not about discussing the aspects of the categories of what is to be treated and what treats, but rather about the complete fulfillment of all benefits and interests, like a wish-fulfilling jewel complete with all aspects. Now, when I observe this 'complete with all aspects,' it is the category of all obstacles being severed. Why? Because it permanently severs all categories of obstacles, that is, severing all categories of the obstacles to knowledge (所知障) and severing all categories of habitual tendencies (習氣). Moreover, this Great Bodhi complete with all aspects is the correct knowing of all realms and aspects, therefore it can sever all doubts of others. 'All places' refers to the doubts of others in all worlds, that is, all doubts of all humans and devas (天). It can completely sever these doubts of others. By this ability to sever the doubts of all humans and devas, it reveals the excellence of the All-Aspects Wonderful Wisdom.

Treatise says: The Dharmakaya (法身) of all Buddhas (諸佛) and such merits.

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。法身與此功德相應。復與餘六功德相應。此略標義。二頌廣釋。尊成實勝義者。謂佛法身成實勝義。真如所顯此即宣說法身自性功德。相應說力差別相應無失。譬如說火暖德相應。一切地皆出者。是極喜等一切十地。皆出離義。此則成實勝義之因。至諸眾生上者。一切智性于諸有情最為殊勝。此即成實勝義之果。解脫諸有情者。即是成實勝義之業。無盡無等德相應者。與諸功德相屬相應。無邊不共力無畏等無盡無等德相應故。現世間及眾會可見者。謂變化身出現世間。及受用身處大眾會。二皆可見。非見人天等者。謂佛法身非人天等之所能見。此說世尊三身差別。以顯轉義。轉謂體性轉變差別。於三身中。二身可見一非可見。

攝大乘論釋卷第九大正藏第 31 冊 No. 1598 攝大乘論釋

攝大乘論釋卷第十

無性菩薩造

三藏法師玄奘奉　詔譯

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

【現代漢語翻譯】現代漢語譯本：相應。又與所餘自性因果業相應而轉。與功德相應。因此應當知道諸佛法身具有無上的功德。這裡有兩首偈頌：

『尊貴成就真實勝義，一切地皆由此而出。到達所有眾生之上，解脫一切有情。無盡無等功德，相應顯現於世間，以及大眾集會可見，但非法身非人天等所能見。』

解釋：法身與此功德相應，又與其餘六種功德相應。以上是略標其義，以下兩首偈頌廣為解釋。『尊貴成就真實勝義』，是指佛的法身成就真實勝義，由真如所顯現，這便是宣說法身自性的功德。相應地宣說力量差別相應而無缺失，譬如說火與暖的功德相應。『一切地皆由此而出』，是指極喜地等一切十地，都是由此出離。這便是成就真實勝義的因。『到達所有眾生之上』，是指一切智性對於所有有情來說最為殊勝。這便是成就真實勝義的果。『解脫一切有情』，這便是成就真實勝義的業。『無盡無等功德相應』，是與諸種功德相互關聯相應，因為具有無邊不共的力、無畏等等無盡無等的功德相應。『顯現於世間以及大眾集會可見』，是指變化身出現在世間，以及受用身處於大眾集會之中，這兩種身都是可以見到的。『非法身非人天等所能見』，是指佛的法身不是人天等所能見到的。這裡說明了世尊的三身差別，以此來顯示轉變的意義。轉變是指體性的轉變差別。在三身之中，兩種身可以見到，一種身不能見到。

《攝大乘論釋》卷第九大正藏第31冊 No. 1598 《攝大乘論釋》

《攝大乘論釋》卷第十

無性菩薩造

三藏法師玄奘奉詔譯

果智分第十一之餘

論曰：再次，諸佛的法身非常深奧，極其深奧。這種深奧的相貌如何才能被看到？這裡有很多...

【English Translation】 English version: Correspondingly. Furthermore, it corresponds and transforms with the remaining self-nature, cause, effect, and karma. It corresponds with merit. Therefore, it should be known that the Dharmakaya (法身) [Dharma body] of all Buddhas has supreme merit. There are two verses here:

'The venerable accomplishes the true ultimate meaning, all grounds emerge from this. Reaching above all sentient beings, liberating all sentient beings. Endless and unequaled merits, correspondingly manifest in the world, And visible in assemblies, but the Dharmakaya is not seen by humans, gods, etc.'

Explanation: The Dharmakaya corresponds with this merit, and also corresponds with the remaining six merits. This is a brief indication of the meaning, and the following two verses explain it in detail. 'The venerable accomplishes the true ultimate meaning' means that the Buddha's Dharmakaya accomplishes the true ultimate meaning, manifested by Suchness (真如) [Tathata], which is to proclaim the merit of the self-nature of the Dharmakaya. Correspondingly, it speaks of the power of differentiation corresponding without loss, just as it is said that fire corresponds with the merit of warmth. 'All grounds emerge from this' refers to all ten grounds, such as the Joyful Ground (極喜地) [Pramudita], all emerging from this. This is the cause of accomplishing the true ultimate meaning. 'Reaching above all sentient beings' means that the nature of all-knowing wisdom is most supreme for all sentient beings. This is the effect of accomplishing the true ultimate meaning. 'Liberating all sentient beings' is the karma of accomplishing the true ultimate meaning. 'Corresponding with endless and unequaled merits' is corresponding and related to all kinds of merits, because it corresponds with endless and unequaled merits such as boundless, uncommon powers, fearlessness, etc. 'Manifest in the world and visible in assemblies' refers to the Transformation Body (變化身) [Nirmanakaya] appearing in the world, and the Enjoyment Body (受用身) [Sambhogakaya] being in assemblies, both of which are visible. 'The Dharmakaya is not seen by humans, gods, etc.' means that the Buddha's Dharmakaya is not seen by humans, gods, etc. This explains the differences between the three bodies of the World-Honored One, in order to show the meaning of transformation. Transformation refers to the differences in the transformation of the essence. Among the three bodies, two bodies can be seen, and one cannot be seen.

《Commentary on the Compendium of the Great Vehicle》, Volume 9 Taisho Tripitaka, Volume 31, No. 1598, 《Commentary on the Compendium of the Great Vehicle》

《Commentary on the Compendium of the Great Vehicle》, Volume 10

Composed by Bodhisattva Asanga (無性菩薩)

Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Decree

Remaining Part of the Eleventh Section on the Wisdom of the Result

Treatise: Furthermore, the Dharmakaya (法身) [Dharma body] of all Buddhas is very profound, extremely profound. How can this profound aspect be seen? There are many...

頌。

釋曰。諸佛法身甚深者。說此法身自性。難覺世聰明者。所有覺慧尚不解故。最甚深者。說此法身差別難覺。諸聲聞等所有覺慧不能行故。如是甚深以十二頌。略當顯示。

論曰。

佛無生為生　　亦無住為住　諸事無功用　　第四食為食

釋曰。此頌顯生住業住甚深。佛無生為生者。諸佛無生而現有生。名生甚深。亦無住為住者。生死涅槃無住為住。此即安住無住涅槃名住甚深。諸事無功用者。不由功用作一切事。猶如世間末尼天樂。名業甚深。第四食為食者。食有四種。一不清凈依止住食。謂具縛者。由段等食令身安住。二凈不凈依止住食。謂若生在色無色界。由觸意思識食安住已離欲故無有段食。預流向等是有學故。亦凈不凈依止住食。彼由四食自體安住。三一向凈依止住食。謂由四食阿羅漢等自體安住。四唯示現依止住食。謂佛世尊示現受用段等四食。如來食時實不受食。亦不假食自身安住。然順世間示現受食。示現假食其身安住。現受第四食得住故。名住甚深。

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。無異者。顯安立甚深以無差別而安立故。亦無量者。顯數甚深。此顯安立其數無量。無數量一

【現代漢語翻譯】現代漢語譯本：頌。

釋曰。諸佛法身甚深者。說此法身自性。難覺世聰明者。所有覺慧尚不解故。最甚深者。說此法身差別難覺。諸聲聞等所有覺慧不能行故。如是甚深以十二頌。略當顯示。

論曰。

佛無生為生　　亦無住為住諸事無功用　　第四食為食

釋曰。此頌顯生住業住甚深。佛無生為生者。諸佛無生而現有生。名生甚深。亦無住為住者。生死涅槃無住為住。此即安住無住涅槃名住甚深。諸事無功用者。不由功用作一切事。猶如世間末尼天樂。名業甚深。第四食為食者。食有四種。一不清凈依止住食。謂具縛者。由段等食令身安住。二凈不凈依止住食。謂若生在色無**。由觸意思識食安住已離欲故無有段食。預流向等是有學故。亦凈不凈依止住食。彼由四食自體安住。三一向凈依止住食。謂由四食阿羅漢（Arhat）等自體安住。四唯示現依止住食。謂佛世尊示現受用段等四食。如來食時實不受食。亦不假食自身安住。然順世間示現受食。示現假食其身安住。現受第四食得住故。名住甚深。

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。無異者。顯安立甚深以無差別而安立故。亦無量者。顯數甚深。此顯安立其數無量。無數量一

【English Translation】 English version: Verse.

Explanation: The Dharmakaya (Dharma body) of all Buddhas is profound. This speaks of the self-nature of the Dharmakaya. It is difficult for worldly intelligent people to perceive because their wisdom and understanding are insufficient. The most profound aspect is that the differences in the Dharmakaya are difficult to perceive. The wisdom and understanding of even the Shravakas (listeners) cannot comprehend it. This profoundness will be briefly revealed in twelve verses.

Treatise:

'Buddha's non-birth is birth, also non-abiding is abiding, All actions are without effort, the fourth food is food.'

Explanation: This verse reveals the profoundness of birth, abiding, action, and dwelling. 'Buddha's non-birth is birth' means that Buddhas, though without birth, manifest as if born, which is called the profoundness of birth. 'Also non-abiding is abiding' means that in samsara (cycle of rebirth) and nirvana (liberation), non-abiding is abiding. This is abiding in non-abiding nirvana, called the profoundness of abiding. 'All actions are without effort' means performing all actions without relying on effort, like the Mani jewel (wish-fulfilling jewel) and heavenly music in the world, called the profoundness of action. 'The fourth food is food' means that there are four types of food. First, impure dependent food, referring to those who are bound, whose bodies are sustained by coarse food. Second, pure and impure dependent food, referring to those born in the Form Realm and Formless Realm, whose bodies are sustained by tactile, mental, volitional, and consciousness food, having abandoned desire and thus lacking coarse food. Those in the stream-entry stage and similar stages are still learning and thus also have pure and impure dependent food. They sustain themselves through the four types of food. Third, purely pure dependent food, referring to Arhats (liberated beings) and others who sustain themselves through the four types of food. Fourth, only apparent dependent food, referring to the World Honored One (Buddha) who appears to partake of the four types of food, including coarse food. When the Tathagata (Buddha) eats, he does not actually consume food, nor does he rely on food to sustain himself. However, in accordance with the world, he appears to eat and appears to rely on food to sustain his body. Because he appears to receive the fourth food and abide, it is called the profoundness of dwelling.

Treatise:

'Without difference, also without measure, immeasurable one action, Non-firm action, firm action, all Buddhas possess three bodies.'

Explanation: This verse reveals the profoundness of establishment, number, and action. 'Without difference' reveals the profoundness of establishment because it establishes without difference. 'Also without measure' reveals the profoundness of number. This reveals that the number established is immeasurable. Immeasurable one

業者。雖有無量而無別業。何者一業變化受用業無差別。成他利故。不堅業堅業者。自性身業是其堅住。餘二身業是不堅住。如是一切。名業甚深。

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。依他起中遍計所執性非有故。一切覺非無者。依他起中圓成實性是真有故。一一念無量者。謂過無量殑伽沙數諸世界中。唸唸俱時有無量佛現等覺故。有非有所顯者。謂諸如來是有非有。空性所顯成尊位故。

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。云何非染斷貪纏故。非離染者。非速永斷貪隨眠故。由欲得出離者。由留如是隨眠貪故。得大菩提。若斷如是貪隨眠者。應同聲聞等疾入涅槃故。了知欲無慾者。了知遍計所執貪慾無慾性故。悟入欲法性者。悟入作證欲法真如。

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。諸佛過諸蘊者。謂諸如來超過一切遍計所執色等諸聚。如實觀見遍計所執不可得故。安住諸蘊中者。謂佛安住法性蘊中。與彼非一異者。謂法性蘊與彼遍計所執諸蘊。不可說異遍計所

【現代漢語翻譯】業（karma）者。雖有無量而無別業。何者一業變化受用業無差別？成他利故。不堅業堅業者。自性身業是其堅住。餘二身業是不堅住。如是一切。名業甚深。

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。依他起中遍計所執性非有故。一切覺非無者。依他起中圓成實性是真有故。一一念無量者。謂過無量殑伽（Ganga，恒河）沙數諸世界中。唸唸俱時有無量佛現等覺故。有非有所顯者。謂諸如來是有非有。空性所顯成尊位故。

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。云何非染？斷貪纏故。非離染者。非速永斷貪隨眠故。由欲得出離者。由留如是隨眠貪故。得大菩提。若斷如是貪隨眠者。應同聲聞等疾入涅槃故。了知欲無慾者。了知遍計所執貪慾無慾性故。悟入欲法性者。悟入作證欲法真如。

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。諸佛過諸蘊者。謂諸如來超過一切遍計所執色等諸聚。如實觀見遍計所執不可得故。安住諸蘊中者。謂佛安住法性蘊中。與彼非一異者。謂法性蘊與彼遍計所執諸蘊。不可說異遍計所

【English Translation】 Modern Chinese translation: Karma. Although there are limitless karmas, there is no separate karma. What is the one karma whose transformation and enjoyment are without difference? It is because it accomplishes the benefit of others. 'Non-firm karma' and 'firm karma': the karma of the self-nature body is firm and abiding; the karma of the other two bodies is non-firm and non-abiding. All of this is called the profoundness of karma.

Treatise says:

'The present perfect enlightenment is not existent, yet all enlightenment is not non-existent. Each thought is limitless; existence is revealed by non-existence.'

Explanation: This verse reveals the profoundness of present perfect enlightenment. 'The present perfect enlightenment is not existent' means that the nature of what is conceptually grasped in dependent origination is non-existent. 'All enlightenment is not non-existent' means that the perfectly established nature in dependent origination is truly existent. 'Each thought is limitless' means that in limitless worlds, as numerous as the sands of the Ganga (Ganga, Ganges River), in every thought, there are limitless Buddhas manifesting perfect enlightenment simultaneously. 'Existence is revealed by non-existence' means that the Tathagatas are existent and non-existent; their honored position is accomplished by what is revealed by emptiness.

Treatise says:

'Neither defiled nor free from defilement, liberation is attained through desire. Understanding desire and non-desire, one awakens to the Dharma-nature of desire.'

Explanation: This verse reveals the profoundness of being free from desire. How is it 'not defiled'? Because the entanglements of greed are severed. Why is it 'not free from defilement'? Because the latent tendencies of greed are not quickly and permanently severed. 'Liberation is attained through desire' means that great Bodhi is attained by retaining such latent tendencies of greed. If such latent tendencies of greed were severed, one would quickly enter Nirvana like the Shravakas (Śrāvaka, Hearers). 'Understanding desire and non-desire' means understanding that the conceptually grasped greed has no nature of desire. 'Awakening to the Dharma-nature of desire' means awakening to and realizing the true suchness of the Dharma of desire.

Treatise says:

'The Buddhas transcend the aggregates, yet abide within the aggregates. Neither one nor different from them, they do not abandon but are perfectly tranquil.'

Explanation: This verse reveals the profoundness of severing the aggregates. 'The Buddhas transcend the aggregates' means that the Tathagatas transcend all conceptually grasped aggregates of form, etc., because they truly see that what is conceptually grasped is unattainable. 'Abide within the aggregates' means that the Buddhas abide within the aggregate of Dharma-nature. 'Neither one nor different from them' means that the aggregate of Dharma-nature and the conceptually grasped aggregates are inexpressibly different from what is conceptually

執性本無故。不可說一遍計所執順雜染故。法與法性非一非異。不捨而善寂者。謂不棄捨法性諸蘊。即是妙善永寂滅故。

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。謂諸如來所作一切利益安樂有情事業。展轉和同合成一味不可分別。問此事如何等。答猶如大海水。謂如大海眾流所歸水同一味不可分別。一切同作魚等饒益。我已現當作他利無是思者。離功用心思惟他利三時差別。而能任運起利他事。如帝釋等末尼天樂。雖無思慮而有作用。

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。問若如來身是常住者。於一切時何故不現。答眾生罪不現。如月于破器。如破器中水不得住月影。不現此非月過。是器之失。眾生身中無奢摩他清潤定水。佛影不現非如來過。是眾生失。水喻等持清潤性故。如說如來是真妙善無漏法影有感斯現。若無感者猶如生盲不能睹見。遍滿諸世間由法光如日者。謂諸佛日放契經等正法言光。遍照一切有情世間。有緣斯見余不見者。是其自過非如來失。如世間日流光遍照有目者。睹盲者不見。

論曰。

或現等正覺　　或涅槃如火　

【現代漢語翻譯】現代漢語譯本：執著于自性的觀點本來就沒有根據。因為執著于遍計所執的自性會順應雜染。法與法性既不是一也不是異。不捨棄而達到善寂是指不捨棄法性的諸蘊，這就是妙善的永恒寂滅。

論曰：諸佛事相雜，猶如大海水，我已現當作，他利無是思。

釋曰：這首偈頌顯示了成熟甚深的諸佛事相的混雜。意思是說，諸如來所做的一切利益和安樂有情的事業，輾轉和合，成為一種味道，不可分別。問：這件事如何比喻？答：猶如大海水。就像大海中眾多的河流匯歸，水成為同一種味道，不可分別，共同作用以饒益魚類等生物。『我已現當作，他利無是思』，是指離開功用心的思惟，不考慮過去、現在、未來三時差別，而能夠任運地發起利他之事。就像帝釋天（Indra，佛教的護法神）等的摩尼寶珠和天樂，雖然沒有思慮，卻有作用。

論曰：眾生罪不現，如月于破器，遍滿諸世間，由法光如日。

釋曰：這首偈頌顯示了顯現的甚深。問：如果如來身是常住的，為什麼在一切時候都不顯現呢？答：眾生的罪業使得佛身不顯現，就像月亮在破損的器皿中無法顯現一樣。就像破損的器皿中無法存住水，也就無法顯現月亮的倒影。這不是月亮的過錯，而是器皿的缺失。眾生的身心中沒有奢摩他（Śamatha，止）的清澈滋潤的定水，所以佛的影像無法顯現，這不是如來的過錯，而是眾生的缺失。水比喻等持的清潤之性。如經中所說，如來是真實妙善的無漏法影，有感應才會顯現。如果沒有感應，就像天生的盲人無法看見一樣。『遍滿諸世間，由法光如日』，是指諸佛如太陽般放出契經（Sūtra，佛經）等正法的光明，遍照一切有情世間。有緣的人能夠看見，沒有緣分的人看不見，這是他們自己的過錯，不是如來的缺失。就像世間的太陽，光芒遍照，有眼睛的人能夠看見，盲人卻看不見。

論曰：或現等正覺，或涅槃如火，

【English Translation】 English version: The view of inherent existence is fundamentally without basis, because clinging to the imputed nature of what is completely conceptualized accords with defilement. Dharma and Dharmatā (the nature of Dharma) are neither one nor different. 'Not abandoning and being well-pacified' means not abandoning the skandhas (aggregates) of Dharmatā, which is the wonderfully good and eternally pacified extinction.

Treatise says: The affairs of all Buddhas are mixed, like the water of the great ocean. 'I have already done, I am doing now, I will do', without such thoughts for the benefit of others.

Explanation: This verse reveals the deeply profound mixture of the affairs of all Buddhas. It means that all the activities of benefit and happiness for sentient beings done by the Tathāgatas (Buddhas), intermingle and combine into one flavor, indistinguishable. Question: How is this matter comparable? Answer: Like the water of the great ocean. Just as the waters of many rivers flow into the great ocean, the water becomes one flavor, indistinguishable, and together they benefit beings such as fish. 'I have already done, I am doing now, I will do, without such thoughts for the benefit of others' means being free from the effortful thought of benefiting others, without considering the differences of the three times (past, present, future), and yet being able to spontaneously initiate actions that benefit others. Like the Mani jewel and heavenly music of Indra (帝釋天), although without thought, they have function.

Treatise says: The sins of sentient beings are not manifest, like the moon in a broken vessel. Pervading all worlds, by the light of Dharma like the sun.

Explanation: This verse reveals the profoundness of manifestation. Question: If the body of the Tathāgata is permanent, why does it not manifest at all times? Answer: The sins of sentient beings prevent it from manifesting, like the moon cannot appear in a broken vessel. Just as water cannot be held in a broken vessel, and thus the moon's reflection cannot appear. This is not the fault of the moon, but the fault of the vessel. In the bodies of sentient beings, there is no clear and moist Samatha (奢摩他) meditative water, so the Buddha's image cannot appear. This is not the fault of the Tathāgata, but the fault of sentient beings. Water is a metaphor for the clear and moist nature of Samadhi (等持). As it is said, the Tathāgata is a true, wonderful, and undefiled Dharma image, which manifests when there is a response. If there is no response, it is like a person born blind who cannot see. 'Pervading all worlds, by the light of Dharma like the sun' means that the Buddhas, like the sun, emit the light of the true Dharma, such as the Sutras (契經), illuminating all sentient beings in the world. Those who have the karmic connection can see it, while those who do not cannot see it. This is their own fault, not the fault of the Tathāgata. Just like the sun in the world, its light shines everywhere, those with eyes can see it, but the blind cannot.

Treatise says: Sometimes manifesting perfect enlightenment, sometimes Nirvana (涅槃) like a fire,

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。如世間火有處燒燃有處息滅。諸佛亦爾。于諸善根未成熟者現等正覺。令其成熟速得解脫。于諸善根已得成熟已解脫者現般涅槃。無所為故。此未曾非有等其義易了。

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。于非聖法最勝自體住者。謂于不善由最勝自體住。最勝住即空無愿及無相住。緣不善法而安住故。於人趣及惡趣最勝自體住者。謂於人趣及諸惡趣。由最勝自體住。最勝住即諸靜慮諸等至住。由緣彼趣而安住故。非梵行法中最勝自體住者。謂于非梵行法中由最勝自體住最勝住。即四無量名為梵住。緣非梵行而安住故。

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。言自體者。即是如來常住法界及所成德總名自體。佛一切處行者。謂后得智遍行一切。於何遍行。謂善不善無記有漏無漏有為無為等差別境界。亦不行一處者。謂無分別智無分別故。不行一切差別境界。於一切身現者。謂變化身於一切處現受生故。非六根所行者。謂第一義常住法身。非諸生處。那落迦等同分有情。所

【現代漢語翻譯】現代漢語譯本『此未曾非有，諸佛身常故』

釋曰：這句偈頌顯示了示現等覺涅槃的甚深含義。或者示現等正覺，或者示現涅槃，就像火一樣。如同世間的火，有的地方燃燒，有的地方熄滅。諸佛也是如此，對於善根尚未成熟的眾生，示現等正覺，令其成熟，迅速得到解脫。對於善根已經成熟，已經解脫的眾生，示現般涅槃，因為已經沒有需要做的事情了。『此未曾非有』等等，其含義容易理解。

論曰：

『佛于非聖法，人趣及惡趣，非梵行法中，最勝自體住。』

釋曰：這句偈頌顯示了『住』的甚深含義。『于非聖法最勝自體住』，是指對於不善法，以最殊勝的自體而住。最殊勝的住，就是空、無愿以及無相的住。因為緣于不善法而安住的緣故。『於人趣及惡趣最勝自體住』，是指對於人趣以及各種惡趣，以最殊勝的自體而住。最殊勝的住，就是各種靜慮、各種等至的住。因為緣于那些趣而安住的緣故。『非梵行法中最勝自體住』，是指對於非梵行法中，以最殊勝的自體而住。最殊勝的住，就是四無量心（慈、悲、喜、舍），名為梵住。因為緣于非梵行而安住的緣故。

論曰：

『佛一切處行，亦不行一處，於一切身現，非六根所行。』

釋曰：這句偈頌顯示了自體的甚深含義。所說的自體，就是如來常住的法界，以及所成就的功德的總稱，名為自體。『佛一切處行』，是指后得智（Buddha's wisdom attained after enlightenment）普遍地執行於一切處。在什麼地方普遍執行呢？就是在善、不善、無記、有漏、無漏、有為、無為等差別境界中。『亦不行一處』，是指無分別智（non-discriminating wisdom）沒有分別的緣故，不行於一切差別境界。『於一切身現』，是指變化身（Nirmanakaya）在一切處示現受生。『非六根所行』，是指第一義（paramārtha）常住的法身（Dharmakaya），不是各種生處，比如那落迦（Naraka，hell）等等同分有情所能感知的。

【English Translation】 English version 『This has never not existed; the bodies of all Buddhas are constant.』

Explanation: This verse reveals the profound meaning of demonstrating enlightenment and nirvana. Either demonstrating perfect enlightenment or demonstrating nirvana is like fire. Just as fire in the world burns in some places and extinguishes in others, so too are the Buddhas. For beings whose roots of goodness have not yet matured, they demonstrate perfect enlightenment, causing them to mature and quickly attain liberation. For beings whose roots of goodness have already matured and have already been liberated, they demonstrate parinirvana, because there is nothing more to be done. 『This has never not existed,』 etc., its meaning is easily understood.

Treatise says:

『The Buddha dwells with the most excellent self in non-holy dharmas, human realms, and evil realms, and in non-brahmic practices.』

Explanation: This verse reveals the profound meaning of 『dwelling.』『Dwelling with the most excellent self in non-holy dharmas』 refers to dwelling in unwholesome dharmas with the most excellent self. The most excellent dwelling is the dwelling of emptiness, wishlessness, and signlessness, because it dwells by being conditioned by unwholesome dharmas. 『Dwelling with the most excellent self in human realms and evil realms』 refers to dwelling in human realms and various evil realms with the most excellent self. The most excellent dwelling is the dwelling of various dhyanas (meditative states), various samapattis (attainments), because it dwells by being conditioned by those realms. 『Dwelling with the most excellent self in non-brahmic practices』 refers to dwelling in non-brahmic practices with the most excellent self. The most excellent dwelling is the four immeasurables (loving-kindness, compassion, joy, and equanimity), called brahmic dwellings, because it dwells by being conditioned by non-brahmic practices.

Treatise says:

『The Buddha goes everywhere, yet does not go to one place; appears in all bodies, yet is not the object of the six senses.』

Explanation: This verse reveals the profound meaning of the self. What is called the self is the total name for the Dharmadhatu (realm of reality) in which the Tathagata (Buddha) constantly abides, and the virtues that have been accomplished. 『The Buddha goes everywhere』 refers to the wisdom attained after enlightenment (post-attainment wisdom) universally operating everywhere. Where does it universally operate? It operates in the differentiated realms of good, unwholesome, neutral, defiled, undefiled, conditioned, unconditioned, etc. 『Yet does not go to one place』 refers to non-discriminating wisdom, because it is without discrimination, it does not go to all differentiated realms. 『Appears in all bodies』 refers to the transformation body (Nirmanakaya) appearing in all places to receive birth. 『Is not the object of the six senses』 refers to the Dharmakaya (Dharma body) of the ultimate meaning (paramārtha) that constantly abides, which is not perceived by various places of birth, such as hell beings (Naraka) and other sentient beings of the same category.

能取故。

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。煩惱伏不滅者。謂菩薩位中伏諸煩惱而未永斷。如毒咒所害者。譬如眾毒為神驗咒之所損害。體雖未滅而不為患。煩惱亦爾由念智力伏現行纏。隨眠猶在。何故煩惱隨眠猶在。恐同聲聞乘速般涅槃故由此道理煩惱為因。至煩惱盡得一切智。如有頌言。

念智力所制　　煩惱證菩提　如毒咒所持　　過失成功德

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。謂諸煩惱轉成覺分。生死苦惱即為涅槃。如是因果非世間理可得思議。

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

【現代漢語翻譯】現代漢語譯本：能被獲取的緣故。

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，證得佛陀的一切智慧。

釋曰：此頌顯示斷除煩惱的甚深含義。『煩惱伏不滅者』，是指菩薩在菩薩位中，雖然能夠伏住各種煩惱，但還沒有徹底斷除。『如毒咒所害者』，譬如各種毒藥被具有神驗的咒語所損害，毒藥的本體雖然沒有滅除，但卻不能產生危害。煩惱也是這樣，由於念和智慧的力量，伏住了現行的纏縛，但隨眠煩惱仍然存在。為什麼煩惱的隨眠仍然存在呢？因為害怕像聲聞乘那樣快速進入涅槃。由於這個道理，煩惱可以作為因，直至煩惱斷盡，從而獲得一切智慧。正如頌文所說：

念智力所制，煩惱證菩提；如毒咒所持，過失成功德。

論曰：煩惱轉成覺悟的組成部分，生死輪迴變為涅槃；因為具備廣大的方便，所以諸佛的境界不可思議。

釋曰：此頌顯示不可思議的甚深含義。意思是說，各種煩惱可以轉變成覺悟的組成部分（覺分），生死輪迴的苦惱可以轉變成涅槃。這樣的因果關係，不是世間的道理可以思議的。

論曰：應當知道，像這樣所說的甚深含義有十二種，即生甚深、住甚深、業甚深、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：這十二種都難以覺察和理解，所以稱為甚深。每一種的具體相狀，前面已經說過了。

論曰：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，諸佛對於一切法獲得自在的運轉，應該修習這種憶念。因為在一切世界獲得無礙的通達。這裡有一首頌：

有情界周遍，具障而闕因，二種

【English Translation】 English version: Because it can be taken.

Treatise says: Afflictions are subdued but not destroyed, like poison harmed by a curse; Retaining defilements until the end of defilements, attaining the Omniscience of the Buddha.

Explanation: This verse reveals the profoundness of cutting off afflictions. 'Afflictions are subdued but not destroyed' means that Bodhisattvas in the Bodhisattva stage can subdue various afflictions but have not yet completely cut them off. 'Like poison harmed by a curse' is like various poisons being harmed by efficacious curses; although the substance is not destroyed, it cannot cause harm. Afflictions are also like this; due to the power of mindfulness and wisdom, they subdue the manifest entanglements, but the latent afflictions (anusaya) still remain. Why do the latent afflictions still remain? Because they fear entering Nirvana too quickly like the Sravakas. Due to this reason, afflictions can be the cause, until the end of afflictions, thereby attaining Omniscience. As the verse says:

Controlled by the power of mindfulness and wisdom, afflictions prove Bodhi; Like poison held by a curse, faults become merits.

Treatise says: Afflictions become components of enlightenment, Samsara becomes Nirvana; Because of possessing great skillful means, the Buddhas are inconceivable.

Explanation: This verse reveals the inconceivable profoundness. It means that various afflictions can be transformed into components of enlightenment (bodhyanga), and the suffering of Samsara can be transformed into Nirvana. Such cause and effect relationships are not conceivable by worldly reasoning.

Treatise says: It should be known that the profoundness spoken of in this way is of twelve kinds, namely: birth is profound, abiding is profound, karma is profound, abiding is profound, the establishment of number and karma is profound, manifest perfect enlightenment is profound, detachment from desire is profound, cutting off the skandhas is profound, maturation is profound, manifestation is profound, demonstrating perfect enlightenment and Nirvana is profound, abiding is profound, revealing self-nature is profound, cutting off afflictions is profound, and the inconceivable is profound.

Explanation: These twelve kinds are all difficult to perceive and understand, hence they are called profound. The specific characteristics of each have been explained previously.

Treatise says: If Bodhisattvas recollect the Dharmakaya (body of teachings) of the Buddha, through how many kinds of recollection should they cultivate this recollection? Briefly speaking, Bodhisattvas should cultivate this recollection of the Dharmakaya of the Buddha through seven kinds of recollection. First, the Buddhas attain the unhindered turning of all dharmas, one should cultivate this recollection. Because in all worlds they attain unobstructed penetration. Here is a verse:

Sentient realms pervade, possessing obstacles and lacking causes, two kinds

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。此顯菩薩修念諸佛法身功德。於一切法自在轉者。謂諸如來於一切法。由串習故得自在轉。暫起欲樂一切功德皆能圓滿。現在前故。若諸如來普於一切無量無邊諸世界中。神通無礙。何因緣故一切有情不般涅槃。由彼有障及無因故。前總明佛於一切法得自在轉。今別顯示佛于有情不得自在故說伽他。有情界周遍具障而闕因者。謂具煩惱業異熟障故名具障。猛利煩惱諸無間業愚戇頑嚚如其次第。無涅槃因無種性故。名為闕因。二種決定轉者。謂作重業決定受異熟決定。作重業決定者。謂數串習令同類因與等流果決定相續。如未生怨害父王等。受異熟決

【現代漢語翻譯】現代漢語譯本決定轉：諸佛沒有完全的自在。

二者，如來的法身常住不滅，應當修習此念。因為真如沒有間斷，能夠解脫垢染。

三者，如來最為殊勝，沒有罪過，應當修習此念。因為一切煩惱以及所知障都已遠離。

四者，如來沒有造作功用，應當修習此念。因為不作任何功用，一切佛事也沒有停歇。

五者，如來享受極大的富樂，應當修習此念。因為清凈的佛土充滿富樂。

六者，如來遠離一切染污，應當修習此念。因為生在世間，一切世俗之法都不能夠沾染。

七者，如來能夠成就大事，應當修習此念。因為示現成等等覺（Anuttara-samyak-sambodhi，無上正等正覺），以及般涅槃（Parinirvana，完全的涅槃）等等。對於一切尚未成熟的有情眾生，能夠令其成熟；對於已經成熟的有情眾生，能夠令其解脫。這裡有兩首偈頌：

圓滿屬於自心，具足常住清凈。無功用能施予，有情大法喜之樂。遍行而無所依，平等利益眾多有情。一切佛陀智者，應當修習一切念。

解釋：這顯示菩薩修習唸誦諸佛法身的功德。對於一切法自在運轉，是指諸如來對於一切法，由於串習的緣故，得到自在運轉。暫時生起欲樂，一切功德都能夠圓滿顯現。如果諸如來普遍在一切無量無邊的世界中，神通沒有阻礙，那麼因為什麼緣故一切有情眾生不能夠般涅槃呢？因為他們有業障以及沒有因緣的緣故。前面總的說明佛陀對於一切法得到自在運轉，現在分別顯示佛陀對於有情眾生不能夠自在，所以說偈頌。有情眾生的界域周遍，具有業障而缺少因緣，是指具有煩惱業和異熟果報的業障，所以叫做具有業障。猛利的煩惱、諸無間地獄的業、愚蠢頑固，如其次第，沒有涅槃的因，沒有種性的緣故，叫做缺少因緣。兩種決定運轉，是指造作重大的惡業決定要接受異熟果報，作重大的惡業決定者，是指多次串習，使得同類的因與等流果決定相續，例如阿阇世（Ajatasattu）太子殺害父王等等，接受異熟果報決定。

【English Translation】 English version Decisive Turning: All Buddhas do not have complete freedom.

Secondly, the Dharmakaya (法身, Dharma Body) of the Tathagata (如來, Thus Come One) is permanent. One should cultivate this thought, because true thusness (真如, Suchness) is without interruption and can liberate from defilements.

Thirdly, the Tathagata is the most supreme and without fault. One should cultivate this thought, because all afflictions and the knowledge obscurations (所知障, Jñeyāvaraṇa) are completely removed.

Fourthly, the Tathagata is without effort. One should cultivate this thought, because without making any effort, all Buddha activities are without rest.

Fifthly, the Tathagata enjoys great wealth and happiness. One should cultivate this thought, because the pure Buddha-land is full of wealth and happiness.

Sixthly, the Tathagata is free from all defilements. One should cultivate this thought, because being born in the world, all worldly dharmas cannot taint him.

Seventhly, the Tathagata can accomplish great deeds. One should cultivate this thought, because he demonstrates Anuttara-samyak-sambodhi (等覺, Unsurpassed Perfect Enlightenment), Parinirvana (般涅槃, Complete Nirvana), etc. For all sentient beings who are not yet mature, he can cause them to mature; for those who are already mature, he can liberate them. Here are two verses:

Perfection belongs to one's own mind, possessing permanence and purity. Without effort, able to bestow, sentient beings with great joy and happiness. Pervading and without reliance, equally benefiting many beings. All Buddhas, wise ones, should cultivate all thoughts.

Explanation: This shows the Bodhisattva cultivating the merits of contemplating the Dharmakaya of all Buddhas. Being free to turn in all dharmas means that the Tathagatas, regarding all dharmas, attain free turning due to habitual practice. Temporarily arising desire and joy, all merits can be fully manifested. If the Tathagatas universally in all immeasurable and boundless worlds, have unobstructed supernatural powers, then why can't all sentient beings attain Parinirvana? Because they have obstacles and lack causes. The previous section generally explained that the Buddha attains free turning in all dharmas; now, it specifically shows that the Buddha is not free regarding sentient beings, so the verse is spoken. The realm of sentient beings is pervasive, possessing obstacles and lacking causes, meaning possessing afflictions, karma, and the obstacles of the results of karma, hence called possessing obstacles. Fierce afflictions, the karma of the Avici hell (無間, uninterrupted) , foolishness and stubbornness, in that order, lack the cause of Nirvana, lacking the seed nature, hence called lacking causes. Two kinds of decisive turning, meaning creating heavy evil karma, one is destined to receive the results of karma, creating heavy evil karma means repeatedly practicing, causing the cause of the same kind to continue with the result of the outflowing effect, such as Prince Ajatasattu (未生怨) harming his father, etc., receiving the results of karma is destined.

定者。謂作決定感異熟業。決定當受諸異熟果。如諸釋種決定應為毗盧宅迦王所殺害。諸佛于上所說有情。皆無自在令得涅槃。是故前雖總說如來於一切法得自在轉。今須別說不得自在。如來身常住者。最清凈真如為自體故。無改轉故。無變異故。如來最勝無罪者。謂諸煩惱及所知障罪永斷故。如來無功用者。謂如天樂其義易了。如來受大富樂者。受用廣大清凈佛土功德莊嚴大法樂故。如來離染污者。如紅蓮花其義易了。如來能成大事者。謂現等覺般涅槃等。成辦有情廣大義利。如所堪能令彼成熟得解脫故。如是七種所修唸佛。復以二頌略攝其義。初圓滿言貫通一切。屬自心圓滿者。此攝第一於一切法自在轉相。具常住圓滿者。此攝第二身常住相。具清凈圓滿者。此攝第三最勝無罪相。無功用圓滿者。此攝第四無功用相。能施有情大法樂圓滿者。此攝第五大法樂相。遍行無依止圓滿者。此攝第六一切世法不能染相。平等利多生圓滿者。此攝第七能成大事相。能作廣大利樂事故。一切佛者。謂諸如來圓滿功德。言智者者。謂大菩薩應修。一切念者。應修如是七種隨念。憶持明記令不忘失。是其念義。

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

【現代漢語翻譯】現代漢語譯本『定』是指造作了決定感受異熟果報的業。決定應當承受各種異熟果報。例如，諸釋迦族人決定應當被毗盧宅迦王所殺害。諸佛對於以上所說的有情，都沒有自在能夠讓他們得到涅槃。因此，前面雖然總說如來對於一切法都能夠自在運轉，現在需要特別說明如來也有不得自在之處。如來身常住，是因為最清凈的真如作為其自體，沒有改變，沒有變異。如來最殊勝沒有罪過，是指諸煩惱以及所知障的罪過永遠斷除的緣故。如來無功用，就像天上的音樂一樣，其含義容易理解。如來享受大富樂，是享受廣大清凈的佛土功德莊嚴的大法樂的緣故。如來遠離染污，就像紅蓮花一樣，其含義容易理解。如來能夠成就大事，是指顯現等覺、般涅槃等等，成就辦理有情廣大的義利，如其所能令他們成熟得到解脫的緣故。像這樣七種所修的唸佛，又用兩首偈頌來概括其意義。最初的『圓滿』一詞貫通一切。屬於自心圓滿的，這概括了第一種於一切法自在運轉的相。具有常住圓滿的，這概括了第二種身常住的相。具有清凈圓滿的，這概括了第三種最殊勝無罪的相。無功用圓滿的，這概括了第四種無功用的相。能夠施予有情大法樂圓滿的，這概括了第五種大法樂的相。遍行無依止圓滿的，這概括了第六種一切世間法不能染污的相。平等利益眾多有情圓滿的，這概括了第七種能夠成就大事的相。能夠作廣大的利益安樂事故。一切佛，是指諸如來圓滿的功德。所說的『智者』，是指大菩薩應當修習。一切念，應當修習像這樣七種隨念。憶持明記，令不忘失，是念的含義。

論曰：再次，諸佛清凈佛土的相，應當如何瞭解？就像《菩薩藏百千契經序品》中所說，是指薄伽梵（Bhagavan，世尊）住在最殊勝光耀、七寶莊嚴、放大光明普遍...

【English Translation】 English version 『Determination』 refers to creating karma that determines the experience of its resultant effects. It is determined that one will undergo various resultant fruits. For example, the Shakya clan was destined to be killed by King Virudhaka (Virudhaka, a king who massacred the Shakya clan). The Buddhas do not have the power to liberate all sentient beings mentioned above and lead them to Nirvana. Therefore, although it was generally said earlier that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has free rein over all dharmas, it must now be specifically stated that the Tathagata also has limitations. The Tathagata's body is permanent because the purest Suchness (Suchness, ultimate reality) is its essence, without change or alteration. The Tathagata is the most supreme and without fault because the faults of all afflictions and cognitive obscurations are forever severed. The Tathagata is without effort, like celestial music, its meaning is easily understood. The Tathagata enjoys great wealth and happiness because he enjoys the vast and pure Dharma bliss of the Buddha-land adorned with merits. The Tathagata is free from defilement, like a red lotus flower, its meaning is easily understood. The Tathagata is capable of accomplishing great deeds, such as manifesting enlightenment, parinirvana (parinirvana, the ultimate extinction of suffering), etc., accomplishing vast benefits for sentient beings, enabling them to mature and attain liberation according to their capacity. These seven types of mindfulness of the Buddha that are cultivated are summarized in two verses. The initial word 『perfection』 encompasses everything. Belonging to the perfection of one's own mind, this encompasses the first aspect of freely revolving in all dharmas. Possessing the perfection of permanence, this encompasses the second aspect of the permanent body. Possessing the perfection of purity, this encompasses the third aspect of being most supreme and without fault. Possessing the perfection of non-effort, this encompasses the fourth aspect of non-effort. Being able to bestow upon sentient beings the perfection of great Dharma bliss, this encompasses the fifth aspect of great Dharma bliss. Pervading and without reliance, this encompasses the sixth aspect of being undefiled by all worldly dharmas. Equally benefiting many beings, this encompasses the seventh aspect of being able to accomplish great deeds, being able to perform vast deeds of benefit and happiness. All Buddhas refer to the perfect merits of all Tathagatas. The so-called 『wise ones』 refer to the great Bodhisattvas who should practice. All mindfulness should practice these seven types of mindfulness. Remembering and holding them clearly, not forgetting them, is the meaning of mindfulness.

The Treatise says: Furthermore, how should one know the characteristics of the pure Buddha-lands of the Buddhas? As it is said in the 『Introduction Chapter of the Bodhisattva-pitaka Hundred Thousand Sutras』, it refers to the Bhagavan (Bhagavan, the Blessed One) dwelling in the most supreme and radiant, adorned with seven treasures, emitting great light universally...

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茶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。大宮殿中如是顯示清凈佛土。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。此依諸佛清凈佛土。說薄伽梵住最勝光曜七寶莊嚴等。言最勝光曜七寶莊嚴者。謂佛凈土光曜最勝。用七妙寶綺飾莊嚴。或即七寶最勝光曜。言七寶者。一金二銀三琉璃。四牟娑洛寶。五遏濕摩揭娑寶。此復何等。所謂帝青大青等寶。六赤真珠寶。謂赤蟲所出名赤真珠。七羯雞怛諾迦寶。放大光明普照一切無邊世界者。謂即最勝光曜七寶放大光明遍照一切無邊世界。或凈佛土放大光明。

【現代漢語翻譯】現代漢語譯本：照耀一切無邊無際的世界。無數地方都裝飾得精妙排列。周全圓滿沒有邊際，它的廣大量難以測量。超過了三界眾生所能到達的地方，勝過了世間一切善根所產生的果報。極其自在，以清凈的意識為它的體相。是如來所居住的地方，是諸大菩薩眾所聚集的地方。無數的天龍（天神和龍）、藥叉（夜叉，一種鬼神）、健達縛（乾闥婆，香神）、阿素洛（阿修羅，一種惡神）、揭路茶（迦樓羅，金翅鳥）、緊捺洛（緊那羅，歌神）、莫呼洛伽（摩睺羅伽，大蟒神）以及人與非人等眾生常常守護的地方。從廣大的佛法滋味和喜樂中所產生，能為一切眾生帶來一切利益。能夠去除一切煩惱和災禍。遠離一切魔障，超越一切莊嚴。是如來莊嚴的根本所在。以廣大的念、慧之行為遊歷的道路。以廣大的止和精妙的觀為乘坐的車乘。以大空、無相、無愿的解脫為進入的門徑。無量的功德眾所莊嚴。由大寶花王所建立。在大宮殿中如此顯現清凈的佛土。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。

再次，受用這樣的清凈佛土，永遠是清凈美妙的，永遠是安樂的，永遠是沒有罪過的，永遠是自在的。

釋曰：這是依據諸佛的清凈佛土，說明薄伽梵（Bhagavan，佛的稱號，意為『世尊』）居住在最殊勝光耀、用七寶莊嚴的地方等等。所說的『最勝光曜七寶莊嚴』，是指佛的凈土光芒最殊勝，用七種妙寶綺麗裝飾。或者就是指七寶本身具有最殊勝的光芒。所說的七寶是：一、金，二、銀，三、琉璃，四、牟娑洛寶（Musaragalva，吠琉璃寶），五、遏濕摩揭娑寶（Asmagarbha，石藏寶）。這又是什麼呢？就是指帝青、大青等寶。六、赤真珠寶，就是指赤蟲所產出的，名為赤真珠。七、羯雞怛諾迦寶（Karketana，雞血石）。放出廣大的光明，普遍照耀一切無邊世界，是指這最殊勝光耀的七寶放出廣大的光明，普遍照耀一切無邊世界。或者是指清凈的佛土放出廣大的光明。

【English Translation】 English version: Illuminating all boundless worlds. Countless places are exquisitely adorned and arranged. Perfectly round and without limit, its vastness is immeasurable. It surpasses the realms of the Three Worlds, exceeding the merits arising from worldly good deeds. Utterly free and at ease, its essence is pure consciousness. It is the abode of the Tathagata (如來, Thus Come One), the gathering place of great Bodhisattvas. Countless Devas (天, gods), Nagas (龍, dragons), Yakshas (藥叉, spirits), Gandharvas (健達縛, celestial musicians), Asuras (阿素洛, demigods/demons), Garudas (揭路茶, mythical birds), Kinnaras (緊捺洛, celestial musicians), Mahoragas (莫呼洛伽, great serpents), humans, and non-humans constantly protect it. Sustained by the vast taste of Dharma and joy, it benefits all beings in every way. It eradicates all afflictions and calamities. It is far from all demonic obstacles, surpassing all adornments. It is the foundation of the Tathagata's adornment. The path of great mindfulness and wisdom is its way of travel. Great stillness and wondrous contemplation are its vehicle. The liberation of great emptiness, signlessness, and wishlessness is its gateway. It is adorned by countless merits. Established by the Great Jewel Flower King. In the great palace, the pure Buddha-land is thus revealed. Manifest color is complete. Form and color are complete. Measure is complete. Place is complete. Cause is complete. Effect is complete. Lord is complete. Supporting wings are complete. Retinue is complete. Sustaining is complete. Activity is complete. Benefit is complete. Fearlessness is complete. Abode is complete. Path is complete. Vehicle is complete. Gate is complete. Support is complete.

Furthermore, enjoying such a pure Buddha-land is always pure and wonderful, always peaceful and happy, always without fault, and always free.

Commentary: This describes the pure Buddha-land of all Buddhas, stating that the Bhagavan (薄伽梵, Blessed One) dwells in the most supreme, radiant, and seven-jeweled adorned place, and so on. The 'most supreme, radiant, seven-jeweled adorned' refers to the Buddha's pure land being most supreme in radiance, adorned with seven exquisite jewels. Or it refers to the seven jewels themselves possessing the most supreme radiance. The seven jewels are: one, gold; two, silver; three, lapis lazuli; four, Musaragalva (牟娑洛寶, beryl); five, Asmagarbha (遏濕摩揭娑寶, stone-womb jewel). What are these? They refer to jewels such as sapphire and dark blue jewels. Six, red genuine pearl, which refers to that produced by red worms, called red genuine pearl. Seven, Karketana (羯雞怛諾迦寶, agate). Emitting vast light, universally illuminating all boundless worlds, refers to these most supreme, radiant, seven jewels emitting vast light, universally illuminating all boundless worlds. Or it refers to the pure Buddha-land emitting vast light.

普照一切無邊世界。其體亦遍無邊世界。此上二句顯佛凈土。顯色圓滿。無量方所妙飾間列者。謂佛凈土無量方所妙飾間列。如慧為先安布間飾。此句顯示形色圓滿。周圓無際其量難測者。謂佛凈土其量周圓無際難測。或復其量無邊際故周圓難測。此句顯示份量圓滿。超過三界所行之處者。謂佛凈土方處超過三界行處。非三界愛之所行故。非諸系業異熟果故。此句顯示方所圓滿。勝出世間善根所起者。謂出世間善根為因。及后得勝善根為因。凈土生起。非自在等為凈土因。此句顯示因圓滿。最極自在凈識為相者。謂佛凈土最極自在清凈心識以為體相。唯有識故。非離識外別有寶等。即凈心識如是變現似眾寶等。此句顯示果圓滿。如來所都者。謂佛為主都此非余。此句顯示主圓滿。諸大菩薩眾所云集者。唯有已入大地菩薩。止住其中補翼如來非聲聞等。此句顯示輔翼圓滿。無量天龍藥叉等者。謂諸天等止住其中以為眷屬。此化非實。莫呼洛伽者。此攝大蟒。此句顯示眷屬圓滿。廣大法味喜樂所持者。謂凈土中大乘法味喜樂為食。此句顯示任持圓滿。食能任持諸身命故。作諸眾生一切義利者。食此食已作諸有情諸利樂事。此句顯示事業圓滿。蠲除一切煩惱災橫者。謂凈土中無諸煩惱所作災橫。此句顯示攝益圓滿。遠離眾魔

【現代漢語翻譯】現代漢語譯本普照一切無邊世界（沒有邊際的世界）。其體亦遍無邊世界（沒有邊際的世界）。以上兩句顯示佛的凈土，彰顯色相圓滿。『無量方所妙飾間列者』，是指佛的凈土在無量的方位上，以精妙的裝飾相互排列。例如以智慧為先導進行佈置和裝飾。此句顯示形色圓滿。『周圓無際其量難測者』，是指佛的凈土其周長和範圍沒有邊際難以測量。或者說，因為其範圍沒有邊際，所以周長難以測量。此句顯示份量圓滿。『超過三界所行之處者』，是指佛的凈土所處的方位超過了三界眾生所能到達的地方。不是三界之愛的對象，也不是各種束縛業力的成熟果報。此句顯示方所圓滿。『勝出世間善根所起者』，是指以出世間的善根為因，以及後來獲得的殊勝善根為因，凈土才得以生起。不是自在天等作為凈土的因。此句顯示因圓滿。『最極自在凈識為相者』，是指佛的凈土以最極自在清凈的心識作為其體相。因為只有清凈的識，所以並非脫離識之外另有寶物等。而是清凈的心識如此變現，看起來像各種寶物等。此句顯示果圓滿。『如來所都者』，是指以佛為主宰，統治此地，而非其他。此句顯示主圓滿。『諸大菩薩眾所云集者』，只有已經進入大地的菩薩，才能止住其中，輔佐如來，而不是聲聞等。此句顯示輔翼圓滿。『無量天龍藥叉等者』，是指諸天等止住其中，作為眷屬。這種變化並非真實。『莫呼洛伽者』，這裡指大蟒。此句顯示眷屬圓滿。『廣大法味喜樂所持者』，是指凈土中以大乘佛法的滋味和喜樂為食物。此句顯示任持圓滿。食物能夠維持各種身命。『作諸眾生一切義利者』，食用這種食物后，能為所有有情眾生做各種利益和快樂的事情。此句顯示事業圓滿。『蠲除一切煩惱災橫者』，是指凈土中沒有各種煩惱所造成的災難和禍患。此句顯示攝益圓滿。遠離眾魔。

【English Translation】 English version Illuminating all boundless worlds (worlds without limits). Its essence also pervades all boundless worlds (worlds without limits). The above two sentences reveal the Buddha's Pure Land, manifesting the perfection of form. 'Those adorned with countless directions and exquisite arrangements' refer to the Buddha's Pure Land, where countless directions are adorned and arranged with exquisite beauty, such as wisdom being the foremost in arranging and decorating. This sentence shows the perfection of form and color. 'Boundless in circumference and immeasurable in extent' refers to the Buddha's Pure Land, whose circumference is boundless and whose extent is immeasurable. Or rather, because its extent is without boundaries, its circumference is difficult to measure. This sentence shows the perfection of measure. 'Surpassing the realms traversed by the Three Realms' refers to the Buddha's Pure Land, whose location surpasses the places that beings in the Three Realms can reach. It is not an object of desire for the Three Realms, nor is it the matured result of various binding karmas. This sentence shows the perfection of location. 'Arising from wholesome roots surpassing the world' refers to the Pure Land arising from wholesome roots that transcend the world, as well as from the superior wholesome roots subsequently obtained. It is not caused by Ishvara (自在天) or others as the cause of the Pure Land. This sentence shows the perfection of cause. 'Having the most supremely free and pure consciousness as its characteristic' refers to the Buddha's Pure Land, which has the most supremely free and pure consciousness as its essence and characteristic. Because there is only pure consciousness, there are no treasures or other things separate from consciousness. Rather, the pure consciousness manifests in such a way that it appears like various treasures. This sentence shows the perfection of result. 'The capital of the Tathagata (如來)' refers to the Buddha being the master, ruling this place, and not others. This sentence shows the perfection of the master. 'Assembled by the multitudes of great Bodhisattvas (菩薩)' refers to only Bodhisattvas who have entered the great bhumis (大地) being able to dwell within it, assisting the Tathagata, and not Shravakas (聲聞) or others. This sentence shows the perfection of support. 'Countless Devas (天), Nagas (龍), Yakshas (藥叉), and others' refers to the Devas and others dwelling within it as attendants. This transformation is not real. 'Mohoragas (莫呼洛伽)' here refers to great serpents. This sentence shows the perfection of retinue. 'Sustained by the vast taste of Dharma (法) and joy' refers to the Pure Land being nourished by the taste of Mahayana (大乘) Dharma and joy. This sentence shows the perfection of sustenance. Food can sustain various lives. 'Performing all beneficial deeds for all beings' refers to, after consuming this food, performing various beneficial and joyful deeds for all sentient beings. This sentence shows the perfection of activity. 'Eliminating all afflictions and calamities' refers to the Pure Land being free from calamities and misfortunes caused by various afflictions. This sentence shows the perfection of benefit. Being far from all Maras (魔).

者。謂離煩惱蘊死天魔四種怨敵。此句顯示無畏圓滿。過諸莊嚴如來莊嚴之所依處者。謂過一切菩薩莊嚴。如來莊嚴之所依處。此句顯示住處圓滿。于諸住處最為勝故。大念慧行以為游路者。思所成慧名為大念。聞所成慧名為大慧。修所成慧名為大行。此句顯示路圓滿。游路即是道之異名。大止妙觀以為所乘者。乘奢摩他毗缽舍那。游三慧路。往所趣園。勝諸聲聞獨覺菩薩所乘止觀故名為大。此句顯示乘圓滿。大空無相無愿解脫為所入門者。三解脫門為趣入處。門者通也大義如前。此句顯示門圓滿無量功德眾所莊嚴。大寶花王之所建立者。譬如世間寶莊嚴具。眾寶莊嚴此佛凈土。所依大寶紅蓮花王。無量功德眾所莊嚴。如地輪等依風輪住。如是凈土無量功德。眾所莊嚴大寶花王之所建立。此紅蓮花于眾花中最為殊勝。是故說名大寶花王。或即如來說名大王大法王故。此紅蓮花是佛依處。從主為名。所建立者。謂佛凈土依此花王。長時相續無有間絕。此句顯示依持圓滿。

受用如是清凈佛土一向凈妙者。無不凈故。離糞穢故。一向安樂者。無有苦受及處中受故。一向無罪者。無有不善及無記故。一向自在者。不待外緣故。暫起於心眾事辦故。

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

【現代漢語翻譯】現代漢語譯本：

『者。謂離煩惱蘊死天魔四種怨敵。』這句話顯示了無畏的圓滿。『過諸莊嚴如來莊嚴之所依處者。』是指超過一切菩薩的莊嚴，是如來莊嚴的所依之處。這句話顯示了住處的圓滿，因為在所有住處中最為殊勝。『大念慧行以為游路者。』思所成的智慧稱為大念，聞所成的智慧稱為大慧，修所成的智慧稱為大行。這句話顯示了道路的圓滿，游路就是道的另一種說法。『大止妙觀以為所乘者。』乘坐奢摩他（止，Samatha）和毗缽舍那（觀，Vipassana），遊歷於三種智慧的道路，前往所要去的園林。勝過聲聞、獨覺和菩薩所乘坐的止觀，所以稱為大。這句話顯示了乘坐的圓滿。『大空無相無愿解脫為所入門者。』三解脫門是趣入之處，門的意思是通達，大的含義如前所述。這句話顯示了門的圓滿。『無量功德眾所莊嚴。大寶花王之所建立者。』譬如世間的寶物莊嚴器具，用眾多的寶物來莊嚴這佛的凈土，所依靠的大寶紅蓮花王，被無量的功德所莊嚴，就像地輪等依靠風輪而住。如此，凈土被無量的功德所莊嚴，由大寶花王所建立。這紅蓮花在眾多花中最為殊勝，所以稱為大寶花王。或者就是如來說，因為如來被稱為大王、大法王。這紅蓮花是佛的依處，從主人的名稱來命名。『所建立者。』是指佛的凈土依靠這花王，長時間相續不斷絕。這句話顯示了依持的圓滿。

『受用如是清凈佛土一向凈妙者。』因為沒有不凈之物。『離糞穢故。一向安樂者。』因為沒有苦受和不苦不樂的感受。『一向無罪者。』因為沒有不善和無記。『一向自在者。』因為不依賴外在的因緣，暫時起心就能辦成各種事情。

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』 English version:

'者。謂離煩惱蘊死天魔四種怨敵.' This sentence shows the perfection of fearlessness. '過諸莊嚴如來莊嚴之所依處者.' This refers to surpassing all the adornments of Bodhisattvas and being the place upon which the adornments of the Tathagata (如來, Thus Come One) rely. This sentence shows the perfection of the dwelling place, because it is the most supreme among all dwelling places. '大念慧行以為游路者.' The wisdom attained through thinking is called Great Mindfulness (大念, Da Nian). The wisdom attained through hearing is called Great Wisdom (大慧, Da Hui). The wisdom attained through cultivation is called Great Practice (大行, Da Xing). This sentence shows the perfection of the path. The path of travel is another name for the Way. '大止妙觀以為所乘者.' Riding on Samatha (奢摩他, calming the mind) and Vipassana (毗缽舍那, insight meditation), traveling the path of the three wisdoms, going to the garden one intends to reach. It surpasses the Samatha and Vipassana ridden by Sravakas (聲聞, Hearers), Pratyekabuddhas (獨覺, Solitary Buddhas), and Bodhisattvas, therefore it is called Great. This sentence shows the perfection of the vehicle. '大空無相無愿解脫為所入門者.' The three doors of liberation are the places to enter. The meaning of 'door' is to penetrate, and the meaning of 'great' is as mentioned before. This sentence shows the perfection of the door. '無量功德眾所莊嚴。大寶花王之所建立者.' It is like worldly treasures and adorned implements, adorned with many treasures, this Buddha's pure land. The great treasure red lotus king upon which it relies is adorned with immeasurable merits, just as the earth wheel relies on the wind wheel to abide. Thus, the pure land is adorned with immeasurable merits and established by the great treasure flower king. This red lotus is the most supreme among all flowers, therefore it is called the Great Treasure Flower King. Or it is the Tathagata who is called the Great King, the Great Dharma King. This red lotus is the place upon which the Buddha relies, named after its master. '所建立者.' This refers to the Buddha's pure land relying on this flower king, continuously without interruption for a long time. This sentence shows the perfection of reliance.

'受用如是清凈佛土一向凈妙者.' Because there is nothing impure. '離糞穢故。一向安樂者.' Because there is no suffering or neutral feeling. '一向無罪者.' Because there is no unwholesome or neutral action. '一向自在者.' Because it does not depend on external conditions, and various matters can be accomplished with a temporary arising of the mind.

Treatise says: 'Furthermore, it should be known that such Dharma realms of all Buddhas can perform five activities at all times. First, to save and relieve one'

【English Translation】 '者。謂離煩惱蘊死天魔四種怨敵。' This sentence shows the perfection of fearlessness. '過諸莊嚴如來莊嚴之所依處者。' This refers to surpassing all the adornments of Bodhisattvas and being the place upon which the adornments of the Tathagata (Thus Come One) rely. This sentence shows the perfection of the dwelling place, because it is the most supreme among all dwelling places. '大念慧行以為游路者。' The wisdom attained through thinking is called Great Mindfulness. The wisdom attained through hearing is called Great Wisdom. The wisdom attained through cultivation is called Great Practice. This sentence shows the perfection of the path. The path of travel is another name for the Way. '大止妙觀以為所乘者。' Riding on Samatha (calming the mind) and Vipassana (insight meditation), traveling the path of the three wisdoms, going to the garden one intends to reach. It surpasses the Samatha and Vipassana ridden by Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas, therefore it is called Great. This sentence shows the perfection of the vehicle. '大空無相無愿解脫為所入門者。' The three doors of liberation are the places to enter. The meaning of 'door' is to penetrate, and the meaning of 'great' is as mentioned before. This sentence shows the perfection of the door. '無量功德眾所莊嚴。大寶花王之所建立者。' It is like worldly treasures and adorned implements, adorned with many treasures, this Buddha's pure land. The great treasure red lotus king upon which it relies is adorned with immeasurable merits, just as the earth wheel relies on the wind wheel to abide. Thus, the pure land is adorned with immeasurable merits and established by the great treasure flower king. This red lotus is the most supreme among all flowers, therefore it is called the Great Treasure Flower King. Or it is the Tathagata who is called the Great King, the Great Dharma King. This red lotus is the place upon which the Buddha relies, named after its master. '所建立者。' This refers to the Buddha's pure land relying on this flower king, continuously without interruption for a long time. This sentence shows the perfection of reliance. '受用如是清凈佛土一向凈妙者。' Because there is nothing impure. '離糞穢故。一向安樂者.' Because there is no suffering or neutral feeling. '一向無罪者.' Because there is no unwholesome or neutral action. '一向自在者.' Because it does not depend on external conditions, and various matters can be accomplished with a temporary arising of the mind. Treatise says: 'Furthermore, it should be known that such Dharma realms of all Buddhas can perform five activities at all times. First, to save and relieve one'

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　世間此別力　　無故非導師

釋曰。諸佛法界即是法身。應知恒時能作五業。救濟一切有情災橫為業者。因緣所生病等憂苦。說名災橫。于暫見時便能救濟盲聾狂等諸災橫者。如契經言。若見佛時盲者得眼。聾者得耳。狂者得念。如是等問如說法身非六根境。云何今說盲得眼等。能見法身為法身業。答見法身者。由昔大愿引發勢力。成滿法身。次第發起變化身用。由此能令盲得眼等。由昔資糧引發勢力。證得法身任運起用。如機關輪以末歸本。言見法身。實唯見化。救濟惡趣為業等者。拔不善處置於善處。方名救濟。其因若無。果亦無故。救濟非方便為業等言其文顯了。救濟薩迦耶為業等者。迦耶名身。虛為名薩。其身虛為名薩迦耶。謂于其中為身見轉。即是三界有漏諸法。于彼說授出離法故名為救濟。救濟乘為業等者。為令不定種性

【現代漢語翻譯】現代漢語譯本諸佛的事業以救濟一切有情眾生的災難為首要任務。因為佛陀只需短暫顯現，就能救濟盲人、聾啞人和精神錯亂者等各種遭受災難和橫禍的人。第二項事業是救濟惡趣。將所有有情眾生從不善之處拔出，安置於善良之處。第三項事業是救濟非正道。令所有外道捨棄非正道，尋求解脫之道，並將他們安置於如來神聖的教法之中。第四項事業是救濟薩迦耶（身見）。因為佛陀會傳授能夠超越三界之道。第五項事業是救濟乘（教法）。拯救那些想要趣向其他乘（如小乘）的菩薩，以及那些根性不定的聲聞等，使他們安住于修習大乘之行。對於這五種事業，應當瞭解諸佛的事業和作用是平等無別的。其中有頌文如下：『因依事性行，別故許業異，世間此別力，無故非導師。』解釋：諸佛的法界即是法身（Dharmakaya），應當了解法身恒時能夠行作這五種事業。救濟一切有情眾生的災難為事業，指的是因緣所生的疾病等憂愁痛苦，被稱為災難和橫禍。佛陀只需短暫顯現，就能救濟盲人、聾啞人和精神錯亂者等各種遭受災難和橫禍的人。如契經所說：『若見佛時，盲者得眼，聾者得耳，狂者得念。』像這樣的問題，如說法身並非六根所能觸及的境界，為何現在又說盲人能得眼等，能見法身是法身的作用呢？回答是，見到法身的人，是由於過去的大愿所引發的力量，成就圓滿了法身，次第發起變化身的作用。因此能夠使盲人得眼等。由於過去資糧所引發的力量，證得了法身，自然而然地生起作用，就像機關輪一樣以末歸本。說見到法身，實際上只是見到了化身（Nirmanakaya）。救濟惡趣為事業等，指的是從不善之處拔出，安置於善良之處，才叫做救濟。如果原因不存在，結果也不會存在。救濟非正道為事業等，文義已經很明顯了。救濟薩迦耶為事業等，迦耶（Kaya）名為身，虛妄名為薩（Sat），其身虛妄名為薩迦耶（Satkaya），指的是在其中為身見所轉，也就是三界有漏的諸法。對於他們宣說出離之法，所以稱為救濟。救濟乘為事業等，是爲了使根性不定的眾生。

【English Translation】 English version The Buddhas' activities primarily involve rescuing all sentient beings from calamities. Because the Buddhas can, with a brief appearance, save the blind, deaf, mentally disturbed, and others from various disasters and misfortunes. The second activity is rescuing beings from evil destinies. It involves extracting all sentient beings from inauspicious states and placing them in auspicious ones. The third activity is rescuing those on incorrect paths. It involves causing all non-Buddhists to abandon incorrect paths, seek the path to liberation, and placing them within the sacred teachings of the Tathagata (如來). The fourth activity is rescuing from Satkaya (薩迦耶, the view of self). Because the Buddhas impart the path that transcends the three realms. The fifth activity is rescuing vehicles (乘, Yana, teachings). It involves saving those Bodhisattvas who wish to pursue other vehicles (such as the Hinayana) and those Sravakas (聲聞) with undetermined natures, settling them in the practice of the Mahayana. Regarding these five activities, it should be understood that the Buddhas' activities and functions are equal and undifferentiated. There is a verse that says: 'Due to differences in causes, dependencies, matters, nature, and conduct, differences in activities are acknowledged. This differentiating power exists in the world, but because it is absent [in the Buddhas' activities], they are not mere guides.' Explanation: The Dharmadhatu (法界) of the Buddhas is the Dharmakaya (法身, the body of truth). It should be understood that the Dharmakaya is constantly capable of performing these five activities. Rescuing all sentient beings from calamities as an activity refers to the sorrows and sufferings such as illnesses arising from conditions, which are called calamities and misfortunes. The Buddhas can, with a brief appearance, save the blind, deaf, mentally disturbed, and others from various disasters and misfortunes. As the sutras say: 'When one sees the Buddha, the blind gain sight, the deaf gain hearing, and the mentally disturbed gain mindfulness.' Regarding questions such as, if the Dharmakaya is not an object of the six senses, why is it now said that the blind gain sight, etc., and that seeing the Dharmakaya is the activity of the Dharmakaya? The answer is that those who see the Dharmakaya do so because of the power generated by past great vows, which perfects the Dharmakaya and sequentially initiates the functions of the Nirmanakaya (化身, emanation body). Therefore, it can enable the blind to gain sight, etc. Due to the power generated by past accumulations of merit, one attains the Dharmakaya, and its functions arise naturally, like a mechanical wheel returning to its origin. Saying one sees the Dharmakaya, in reality, one only sees the Nirmanakaya. Rescuing beings from evil destinies as an activity, etc., refers to extracting them from inauspicious states and placing them in auspicious states, which is called rescuing. If the cause does not exist, the result will not exist either. Rescuing those on incorrect paths as an activity, etc., the meaning of the text is already clear. Rescuing from Satkaya as an activity, etc., Kaya (迦耶) means body, Sat (薩) means false, and Satkaya (薩迦耶) means the false body, which refers to the turning of the view of self within it, which is all the conditioned dharmas of the three realms. For them, the teaching of liberation is proclaimed, therefore it is called rescuing. Rescuing vehicles as an activity, etc., is to enable beings with undetermined natures.

菩薩。及聲聞等證大菩提。安立彼于大乘正行。應知諸佛於此五業悉皆平等。為顯此義復說頌言。因依事等世間因別故許業異者。謂天因別人鬼等因各各差別。故業有異。諸佛不爾。因無別故。非業有異。世間依別故許業異者。依謂身體彼差別故。其業有異。如彼天授與彼祠授依身別故。其業各異。諸佛不爾。法身無別故業非異世間事別故許業異者。事謂所作所用差別事各別故。其業有異如彼凡夫營農事別。商賈事別。如是一切諸佛不爾。利眾生事無差別故。非業有異。世間性別故許業異者。性謂意樂。如彼世間利益意樂安樂意樂。境界差別故業有異。諸佛不爾。利益安樂一切有情。意樂無別故業非異。世間行別故許業異者。行謂功用如小功用能起小業。若大功用便起大業。功用別故其業有異。諸佛不爾。一切所作皆無功用故業非異。此別力無故非導師者。此因等五別力無故非世導師五業差別。

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。依此密意佛說一乘。二頌顯示。為引攝一類者。了知不定種性聲聞。趣彼解脫方便引

【現代漢語翻譯】現代漢語譯本：菩薩以及聲聞等證得大菩提（Awakening）。安立他們于大乘正行。應當知道諸佛於此五種事業都完全平等。爲了顯明這個道理，再次宣說偈頌：『因為所依、因緣、事件等等世間因素的差別，所以允許事業有所不同。』所謂天人的因緣與人、鬼等的因緣各自差別，所以事業有差異。諸佛不是這樣，因為因緣沒有差別，所以事業沒有差異。世間因為所依的身體不同，所以允許事業有所不同。所依指的是身體，因為身體有差別，所以事業有差異。比如天授與祠授，因為所依的身體不同，所以他們的事業也各自不同。諸佛不是這樣，因為法身沒有差別，所以事業沒有差異。世間因為事件不同，所以允許事業有所不同。事件指的是所作所用，因為事件各有差別，所以事業有差異。比如凡夫經營農業和經營商業，事情不同。像這樣，一切諸佛不是這樣，因為利益眾生的事情沒有差別，所以事業沒有差異。世間因為意樂的性質不同，所以允許事業有所不同。性質指的是意樂，比如世間利益的意樂和安樂的意樂，境界有差別，所以事業有差異。諸佛不是這樣，因為利益和安樂一切有情，意樂沒有差別，所以事業沒有差異。世間因為行為不同，所以允許事業有所不同。行為指的是功用，比如小的功用能夠引起小的業，如果大的功用便能引起大的業，功用不同，所以事業有差異。諸佛不是這樣，因為一切所作都沒有功用，所以事業沒有差異。因為這種差別力量不存在，所以不是導師，因為這些因等五種差別力量不存在，所以世間的導師五種事業沒有差別。論曰：如果這種功德圓滿相應，諸佛的法身不與聲聞、獨覺乘共有，以什麼樣的意趣佛說一乘？這裡有兩首偈頌：『爲了引導攝受一類眾生，以及任持其餘眾生，由於不定種性，諸佛宣說一乘。因為法無我解脫等等相同，但根性不同，獲得二種意樂的化導，究竟宣說一乘。』釋曰：依據這種密意，佛宣說一乘。這兩首偈頌顯示：爲了引導攝受一類眾生，了知不定種性的聲聞，趣向他們解脫的方便引導。

【English Translation】 English version: Bodhisattvas and Śrāvakas (Hearers) alike attain Mahābodhi (Great Awakening). They are established in the correct practice of the Mahāyāna (Great Vehicle). It should be known that the Buddhas are completely equal in these five activities. To clarify this meaning, a verse is spoken again: 'Because of the differences in support, causes, events, etc., in the world, it is permitted that activities are different.' The causes of Devas (gods) are different from those of humans, ghosts, etc., so activities differ. The Buddhas are not like this, because the causes are not different, so the activities are not different. In the world, because the supporting bodies are different, it is permitted that activities are different. 'Support' refers to the body; because bodies differ, activities differ. For example, the activities of Devadatta and Yajñadatta are different because their supporting bodies are different. The Buddhas are not like this, because the Dharmakāya (Dharma Body) is not different, so the activities are not different. In the world, because events are different, it is permitted that activities are different. 'Events' refer to what is done and used; because events differ, activities differ. For example, the activities of ordinary people in farming and business are different. Like this, all the Buddhas are not like this, because the activity of benefiting sentient beings is not different, so the activities are not different. In the world, because the nature of intentions differs, it is permitted that activities are different. 'Nature' refers to intention; for example, the intention of benefiting and the intention of providing happiness in the world have different realms, so activities differ. The Buddhas are not like this, because the intention of benefiting and providing happiness to all sentient beings is not different, so the activities are not different. In the world, because actions differ, it is permitted that activities are different. 'Actions' refer to effort; for example, small effort can cause small karma, and great effort can cause great karma. Because effort differs, activities differ. The Buddhas are not like this, because all actions are without effort, so the activities are not different. Because this differentiating power does not exist, they are not guides; because these five differentiating powers of cause, etc., do not exist, the five activities of the world's guides are not different. Treatise says: If this merit is perfectly corresponding, the Dharmakāya of the Buddhas is not shared with the Śrāvakas and Pratyekabuddhas (Solitary Realizers). With what intention did the Buddha speak of the Ekayāna (One Vehicle)? There are two verses here: 'To guide and gather one type of being, and to sustain the remaining ones, because of the indeterminate nature, the Buddhas speak of the One Vehicle. Because the Dharma, non-self, liberation, etc., are the same, but the dispositions are different, obtaining the guidance of two kinds of intentions, ultimately speaking of the One Vehicle.' Explanation says: Based on this secret intention, the Buddha speaks of the One Vehicle. These two verses show: To guide and gather one type of being, knowing the Śrāvakas of indeterminate nature, guiding them towards the means of liberation.

攝。令依大乘而般涅槃故說一乘。及任持所餘者。為欲任持其餘不定種性菩薩。恐于大乘精進退壞。故說一乘任持令住。勿彼菩薩依聲聞乘而般涅槃。法等故者。法謂真如。諸聲聞等乘雖差別同趣真如。所趣真如無有差別。故說一乘。無我等故者。補特伽羅無我同故。若實有異。補特伽羅可有乘別。此是聲聞此是菩薩。既無實異補特伽羅故說一乘。解脫等故者。謂彼三乘于煩惱障解脫無異。如世尊言。解脫解脫無有差別。由此意趣故說一乘。性不同故者。謂諸聲聞不定種性有差別故。謂迴向菩提聲聞身中。具有聲聞種性及佛種性。由此道理故說一乘。得二意樂故者。謂得二種意樂。一者諸佛於一切有情。得同自體意樂言彼即是我。我即是彼。由是因緣此既成佛。彼亦成佛。是故名得第一意樂。二者世尊法花會上。與諸聲聞舍利子等。授佛記別。為令攝得如是意樂。我等與佛平等無二。又此會上有諸菩薩與彼名同。得授記別故。佛一言含二種益。謂諸聲聞攝得同佛自體意樂。及諸菩薩得授記別。由此道理故說一乘。言化故者。如世尊言。汝等苾芻我憶往昔無量百返。依聲聞乘而般涅槃。云何已成佛復依聲聞而般涅槃。是故此中有別意趣。謂為調伏聲聞種性。所化有情自化其身。同彼乘類現般涅槃。由此義故。若聲聞乘若

【現代漢語翻譯】現代漢語譯本攝。爲了讓他們依靠大乘而般涅槃（Parinirvana，完全的涅槃），所以說一乘（Ekayana，唯一乘）。以及爲了任持其餘的人。爲了任持其餘不定種性的菩薩，恐怕他們對於大乘的精進退失，所以說一乘來任持他們，讓他們安住於此，不要讓他們依靠聲聞乘而般涅槃。法等故：法指的是真如（Tathata，事物的真實本性）。諸聲聞等乘雖然有差別，但都趨向于真如，所趨向的真如沒有差別，所以說一乘。無我等故：補特伽羅（Pudgala，個體）的無我是相同的。如果補特伽羅確實有差異，那麼乘才能有區別，這是聲聞，這是菩薩。既然補特伽羅沒有實際的差異，所以說一乘。解脫等故：指的是這三乘對於煩惱障的解脫沒有差異。如世尊所說：『解脫、解脫沒有差別。』因為這個意趣，所以說一乘。性不同故：指的是諸聲聞不定種性有差別。指的是迴向菩提的聲聞身中，具有聲聞種性和佛種性。因為這個道理，所以說一乘。得二意樂故：指的是得到兩種意樂。第一種是諸佛對於一切有情，得到同自體意樂，說『他們就是我，我就是他們。』因為這個因緣，既然這個人成佛，那個人也成佛。所以叫做得到第一意樂。第二種是世尊在法華會上，給諸聲聞舍利子（Sariputra）等授佛記別，爲了讓他們攝得這樣的意樂，『我們和佛是平等無二的。』又在這個會上有諸菩薩和他們名字相同，得到授記別。佛的一句話包含兩種利益，指的是諸聲聞攝得同佛自體意樂，以及諸菩薩得到授記別。因為這個道理，所以說一乘。言化故：如世尊所說：『你們這些苾芻（Bhiksu，比丘），我記得往昔無量百次，依靠聲聞乘而般涅槃。』怎麼會已經成佛了又依靠聲聞乘而般涅槃呢？所以這裡面有別的意趣，指的是爲了調伏聲聞種性，所化有情自己化現其身，和他們乘的種類相同，示現般涅槃。因為這個意義，如果聲聞乘如果

【English Translation】 English version To gather in. It is said to be the Ekayana (One Vehicle) because it leads to Parinirvana (complete Nirvana) by relying on the Mahayana (Great Vehicle), and to support the rest. In order to support the remaining Bodhisattvas (enlightenment-beings) of uncertain nature, fearing that their diligence in the Mahayana might deteriorate, the Ekayana is taught to support them and keep them abiding, lest those Bodhisattvas attain Parinirvana by relying on the Sravakayana (Vehicle of Hearers). 'Because the Dharma is the same': Dharma refers to Tathata (suchness, the true nature of things). Although the vehicles of the Sravakas (hearers) and others differ, they all tend towards Tathata, and the Tathata they tend towards is without difference, hence the teaching of the Ekayana. 'Because there is no self, etc.': Because the non-self of Pudgalas (individuals) is the same. If there were indeed differences in Pudgalas, then there could be distinctions between vehicles: 'This is a Sravaka, this is a Bodhisattva.' Since there is no real difference in Pudgalas, the Ekayana is taught. 'Because liberation is the same': This refers to the fact that the three vehicles are not different in their liberation from the afflictive obscurations. As the World-Honored One said, 'Liberation, liberation, there is no difference.' Because of this intention, the Ekayana is taught. 'Because the nature is not the same': This refers to the fact that the uncertain nature of the Sravakas is different. It refers to the fact that in the body of a Sravaka who turns towards Bodhi (enlightenment), there is both the Sravaka nature and the Buddha nature. Because of this principle, the Ekayana is taught. 'Because of obtaining two intentions': This refers to obtaining two kinds of intentions. The first is that the Buddhas, towards all sentient beings, obtain the intention of the same self-nature, saying, 'They are me, and I am them.' Because of this cause, since this person becomes a Buddha, that person also becomes a Buddha. Therefore, it is called obtaining the first intention. The second is that the World-Honored One, at the assembly of the Lotus Sutra, bestowed predictions of Buddhahood upon the Sravakas such as Sariputra, in order to have them gather in such an intention, 'We are equal and not different from the Buddha.' Also, at this assembly, there were Bodhisattvas with the same names as them, who received predictions. The Buddha's one word contains two kinds of benefits, referring to the Sravakas gathering in the intention of the same self-nature as the Buddha, and the Bodhisattvas receiving predictions. Because of this principle, the Ekayana is taught. 'Because of transformation': As the World-Honored One said, 'You Bhiksus (monks), I remember in the past, countless hundreds of times, attaining Parinirvana by relying on the Sravakayana.' How could one who has already become a Buddha again attain Parinirvana by relying on the Sravakayana? Therefore, there is a different intention here, referring to the fact that in order to tame the Sravaka nature, the beings to be transformed transform their own bodies, and, being of the same kind as their vehicle, manifest Parinirvana. Because of this meaning, if the Sravakayana if

獨覺乘。即是大乘故。成一乘究竟故者。依究竟理故說一乘。非無歸別。由過此外無別勝乘。唯此一乘最為勝故。佛說一乘。

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。一界中無二者。一世界中無有二佛。是故當言唯有一佛。同時無量圓者。無量菩薩修集資糧同時圓滿。多世界中現成佛果。是故諸佛當言有多。或有說言。一世界中前後次第。無量菩薩成等正覺。非多世界同時多佛。為破此執。復言次第轉非理故。無有因緣。無量菩薩修集資糧同時圓滿。展轉相待次第成佛。是故諸佛同時有多。

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。有大乘人。謂佛畢竟不般涅槃。就無餘依涅槃界說。余復謂佛畢竟涅槃。就有餘依涅槃界說。此二意趣定執非理。若正說者應言。諸佛非定畢竟入于涅槃。亦非畢竟不入涅槃。佛一切障得解脫故畢竟涅槃。所應作事無竟期故。諸佛畢竟不入涅槃。

論曰。何故受用身非即自性身。由六因故。一色身可見故。二無量佛眾會差別可見故。三隨勝解見自性不定

【現代漢語翻譯】現代漢語譯本：獨覺乘，也就是大乘，成就一乘究竟的緣故。之所以說一乘，是因為依據究竟的道理，並非沒有歸宿的差別。由於超越此外沒有其他更殊勝的乘，唯有這一乘最為殊勝，所以佛說一乘。

論曰：像這樣，諸佛同一法身（Dharmakaya，佛的法性之身），而佛卻有很多，什麼緣故可見？這裡有一頌：

一界中無二，同時無量圓，次第轉非理，故成有多佛。

釋曰：『一界中無二』，指一個世界中沒有兩尊佛，所以應當說只有一尊佛。『同時無量圓』，指無量菩薩修集資糧同時圓滿，在多個世界中顯現成佛的果位，所以諸佛應當說是很多的。或者有人說，一個世界中前後次第，無量菩薩成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。爲了破除這種執著，又說『次第轉非理故』，沒有因緣使得無量菩薩修集資糧同時圓滿，輾轉相待次第成佛，所以諸佛同時有很多。

論曰：應當如何知道，在法身中，佛並非畢竟入于涅槃（Nirvana，寂滅），也並非畢竟不入涅槃？這裡有一頌：

一切障脫故，所作無竟故，佛畢竟涅槃，畢竟不涅槃。

釋曰：有大乘人認為佛畢竟不般涅槃，這是就無餘依涅槃界（Anupadhisesa-nirvana，無餘涅槃）來說的。另有人認為佛畢竟涅槃，這是就有餘依涅槃界（Saupadhisesa-nirvana，有餘涅槃）來說的。這兩種意趣的定執都是不合理的。如果正確地說，應當說諸佛並非一定畢竟入于涅槃，也並非畢竟不入涅槃。佛的一切障礙都已解脫，所以畢竟涅槃；所應作的事沒有窮盡的時期，所以諸佛畢竟不入涅槃。

論曰：為什麼受用身（Sambhogakaya，報身）不是自性身（Svabhavikakaya，自性身）？由於六個原因：一、色身可見的緣故；二、無量佛眾會差別可見的緣故；三、隨勝解見自性不定的緣故。

【English Translation】 English version: The Pratyekabuddha Vehicle is the same as the Mahayana, because it achieves the ultimate of the One Vehicle. The reason for speaking of the One Vehicle is because it is based on the ultimate principle, not because there is no difference in destination. Because there is no other superior vehicle beyond this, and only this One Vehicle is the most superior, the Buddha speaks of the One Vehicle.

Treatise: Thus, all Buddhas have the same Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), yet there are many Buddhas. What reason can be seen for this? Here is a verse:

In one realm, there are not two; simultaneously, immeasurable are perfected; sequential transformation is unreasonable; therefore, there are many Buddhas.

Explanation: 'In one realm, there are not two' means that in one world, there are not two Buddhas. Therefore, it should be said that there is only one Buddha. 'Simultaneously, immeasurable are perfected' means that immeasurable Bodhisattvas cultivate and accumulate merits and simultaneously achieve perfection, manifesting the fruit of Buddhahood in multiple worlds. Therefore, it should be said that there are many Buddhas. Or some say that in one world, in sequential order, immeasurable Bodhisattvas attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). To refute this attachment, it is further said that 'sequential transformation is unreasonable.' There is no cause or condition for immeasurable Bodhisattvas to cultivate and accumulate merits and simultaneously achieve perfection, waiting for each other in turn to become Buddhas. Therefore, there are many Buddhas simultaneously.

Treatise: How should it be known that, in the Dharmakaya, the Buddha neither ultimately enters Nirvana (Nirvana, extinction) nor ultimately 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 Mahayana practitioners believe that the Buddha ultimately does not enter Parinirvana, which is spoken of in terms of the Anupadhisesa-nirvana (Anupadhisesa-nirvana, Nirvana without remainder). Others believe that the Buddha ultimately enters Nirvana, which is spoken of in terms of the Saupadhisesa-nirvana (Saupadhisesa-nirvana, Nirvana with remainder). These two fixed attachments are unreasonable. If speaking correctly, it should be said that the Buddhas neither definitely ultimately enter Nirvana nor definitely ultimately do not enter Nirvana. Because all the Buddha's obstacles have been removed, they ultimately enter Nirvana; because what should be done has no end, the Buddhas ultimately do not enter Nirvana.

Treatise: Why is the Sambhogakaya (Sambhogakaya, the enjoyment body) not the Svabhavikakaya (Svabhavikakaya, the nature body)? Because of six reasons: first, because the Rupakaya (Rupakaya, form body) is visible; second, because the differences in the assemblies of immeasurable Buddhas are visible; third, because seeing the self-nature is not fixed according to superior understanding.

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。色身可見故者。謂受用身有色可見。非自性身有色可見。故受用身非自性身。又受用身無量眾會。受用色法差別可見。非自性身有此差別。故受用身非自性身。又受用身隨勝解見自性不定。如契經言。或有一類見受用佛。或有一類見是少年。或有一類見為童子。如是廣說非自性身。有此不定故受用身非自性身。又受用身自性變動差別可見。一能見者先於一時見受用身形相別異。後於一時復見別異。非自性身其體變動故。受用身非自性身。又受用身菩薩聲聞及諸天等種種眾會。常所間雜非自性身。應有如是眾會間雜。故受用身非自性身。又見轉依非道理故。謂轉阿賴耶識得自性身。轉諸轉識得受用身。故受用身非自性身。由此六種不應正理。故受用身非自性身。

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

【現代漢語翻譯】現代漢語譯本：因此可以證明。第一，因為能看到四種不同的景象，所以能看到自性身的變化。第二，因為菩薩、聲聞以及諸天等等各種眾會混雜可見。第三，因為阿賴耶識與各種轉識的轉變所依賴的並非真理，所以可見。佛的受用身就是自性身，這種說法不應成立。

解釋：『色身可見故』是指受用身有形色可見，而自性身沒有形色可見。因此，受用身不是自性身。此外，受用身有無量眾會，受用色法的差別可見，而自性身沒有這些差別。因此，受用身不是自性身。而且，受用身隨著勝解而見，自性不定。如契經所說：『或者有一類眾生見到受用佛，或者有一類眾生見到是少年，或者有一類眾生見到是童子。』像這樣廣泛地說明，自性身沒有這種不定性。因此，受用身不是自性身。而且，受用身自性的變動差別可見。能見者先前在某個時候見到受用身形相不同，後來在某個時候又見到不同的形相，而自性身其體不變動。因此，受用身不是自性身。而且，受用身菩薩、聲聞以及諸天等等各種眾會，常常混雜在一起，而自性身不應有這樣的眾會混雜。因此，受用身不是自性身。而且，見到轉依並非真理。意思是轉變阿賴耶識才能得到自性身，轉變各種轉識才能得到受用身。因此，受用身不是自性身。由於這六種不合道理之處，所以受用身不是自性身。

論曰：什麼原因導致變化身不是自性身呢？由於八個原因：第一，諸菩薩從久遠以來，已經獲得不退轉的禪定，卻在兜率天（Tushita，欲界天之一，彌勒菩薩所在）和人間出生，這不合道理。第二，諸菩薩從久遠以來，常常憶念宿世的經歷，卻在書寫、算術、數印、工巧論中，以及在受用欲塵的行為中，不能正確地瞭解，這不合道理。第三，諸菩薩從久遠以來，已經知道惡說和善說法教，卻前往外道之處，這不合道理。第四，諸菩薩從久遠以來，已經能夠很好地瞭解三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的正法。

【English Translation】 English version: Therefore, it can be seen. First, because one can see four different appearances, one can see the changes in the Svabhavakaya (Self-Nature Body). Second, because Bodhisattvas, Sravakas (Hearers), and various assemblies of Devas (Gods) are visibly mixed. Third, because the transformation of the Alaya-vijnana (Storehouse Consciousness) and various transformed consciousnesses does not rely on truth, it is visible. The Sambhogakaya (Enjoyment Body) of the Buddha is the Svabhavakaya, which should not be established.

Explanation: 'Because the Rupakaya (Form Body) is visible' means that the Sambhogakaya has form and color that can be seen, while the Svabhavakaya does not have form and color that can be seen. Therefore, the Sambhogakaya is not the Svabhavakaya. Furthermore, the Sambhogakaya has countless assemblies, and the differences in the enjoyment of form and color can be seen, while the Svabhavakaya does not have these differences. Therefore, the Sambhogakaya is not the Svabhavakaya. Moreover, the Sambhogakaya is seen according to one's Adhimukti (Superior Understanding), and its nature is uncertain. As the Sutra says: 'Some beings see the Sambhogakaya Buddha, some see a young man, and some see a child.' Explaining it extensively like this, the Svabhavakaya does not have this uncertainty. Therefore, the Sambhogakaya is not the Svabhavakaya. Furthermore, the changes in the nature of the Sambhogakaya are visible. The seer previously saw the Sambhogakaya with different forms at one time, and later saw different forms at another time, while the Svabhavakaya does not change its essence. Therefore, the Sambhogakaya is not the Svabhavakaya. Moreover, the Sambhogakaya is often mixed with various assemblies of Bodhisattvas, Sravakas, and Devas, while the Svabhavakaya should not have such mixed assemblies. Therefore, the Sambhogakaya is not the Svabhavakaya. Moreover, seeing the Asraya-paravrtti (Transformation of the Basis) is not the truth. It means that transforming the Alaya-vijnana can attain the Svabhavakaya, and transforming various transformed consciousnesses can attain the Sambhogakaya. Therefore, the Sambhogakaya is not the Svabhavakaya. Due to these six unreasonable points, the Sambhogakaya is not the Svabhavakaya.

Treatise says: What causes the Nirmanakaya (Transformation Body) not to be the Svabhavakaya? Due to eight reasons: First, the Bodhisattvas have attained the Avinivartaniya (Non-retrogression) Samadhi (Concentration) from a long time ago, but they are born in Tushita (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides) and in the human world, which is unreasonable. Second, the Bodhisattvas have often remembered their past lives from a long time ago, but they cannot correctly understand writing, arithmetic, numerical seals, skillful treatises, and the behavior of enjoying the dust of desires, which is unreasonable. Third, the Bodhisattvas have known the evil and good Dharma teachings from a long time ago, but they go to the places of the heretics, which is unreasonable. Fourth, the Bodhisattvas have been able to understand the correct Dharma of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) from a long time ago.

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。由八因故證變化身。即自性身不應正理。謂諸菩薩從久遠來得不退定。曾無退失。生於欲界睹史多天尚不應理。況生人中非經多劫。修不退定得欲界果應正道理。故變化身異自性身道理成就。又諸菩薩從久遠來常憶宿住。廣說乃至修邪苦行。不應道理。其文易了無煩重釋。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。此一切處皆相似故。由此道理。是變化身非自性身。若謂遠離余贍部洲現成等覺。唯獨於此贍部洲中真證正覺。以變化身遍於余處施作佛事。何故不許睹史多天真證等覺。化身來此諸四大洲施作佛事。若汝意謂一贍部洲成等正覺。余處現化非不應理。若唯住在睹史多天。成等正覺一切四洲贍部洲內。

【現代漢語翻譯】現代漢語譯本：道。修習邪惡的苦行是不合道理的。還有，諸位菩薩捨棄百俱胝（百億）個贍部洲（Jambudvipa，指我們所居住的這個世界），只在一個地方成就正等正覺，轉正法輪，也是不合道理的。如果離開示現成等正覺，只以化身在其他地方施作佛事，這才是合理的。既然在兜率天（Tushita Heaven，欲界天之一）成就正等正覺，為什麼不在一切贍部洲中同時示現佛出世呢？既然沒有這樣的示現，那就是沒有教化，沒有道理。雖然有很多化身，但不違背只有一個如來出現在世上的說法，因為一個四洲（指小千世界）包含一個世界。就像兩個轉輪王不同時出現於世一樣。這裡有一首偈頌：佛陀以微細化身，在多處示現入胎平等。爲了顯現一切種類，成就正等覺而轉法輪。爲了利益安樂一切有情眾生，發願修行，證得大菩提（Mahabodhi，指無上智慧），最終卻進入涅槃（Nirvana，指寂滅），這也是不合道理的。因為這樣愿和行都沒有結果，會造成過失。釋曰：由於八個原因，認為證得變化身，而不是自性身，才是合理的。菩薩從久遠以來就得到不退轉的禪定，從未退失。讓他們出生在欲界的兜率天尚且不合道理，更何況是出生在人間，沒有經過多劫的修行，就得到不退轉禪定的欲界果報，這才是合理的。所以，變化身不同於自性身，這個道理是成立的。還有，諸位菩薩從久遠以來常常憶念宿世，廣說乃至修習邪惡的苦行，都是不合道理的。這些文字很容易理解，無需過多解釋。還有，諸位菩薩捨棄百俱胝個贍部洲，只在一個地方成就正等正覺，轉正法輪，也是不合道理的。因為所有這些地方都是相似的。由於這個道理，所以是變化身，而不是自性身。如果說遠離其他贍部洲示現成等正覺，唯獨在這個贍部洲中真正證得正覺，以變化身遍佈于其他地方施作佛事，那麼為什麼不允許在兜率天真正證得正覺，而以化身來到這些四大洲施作佛事呢？如果你的意思是說，在一個贍部洲成就正等正覺，在其他地方示現化身，這並非不合理，那麼如果只住在兜率天，成就正等正覺，在一切四洲贍部洲內……

【English Translation】 English version: The Path. Practicing perverse asceticism is unreasonable. Furthermore, it is unreasonable that Bodhisattvas abandon hundreds of kotis (hundreds of millions) of Jambudvipas (the world we live in), but attain complete and perfect enlightenment and turn the wheel of the Dharma in only one place. If, apart from demonstrating complete and perfect enlightenment, they only perform Buddha-deeds in other places through transformation bodies, that would be reasonable. Since they attain complete and perfect enlightenment in Tushita Heaven (one of the heavens in the Desire Realm), why not arrange for the simultaneous appearance of Buddhas in all Jambudvipas? Since there is no such arrangement, there is no teaching, and it is unreasonable. Although there are many transformation bodies, it does not contradict the statement that only one Tathagata appears in the world, because one four-continent (referring to a small chiliocosm) encompasses one world. It is like two Chakravartin kings not appearing in the world at the same time. Here is a verse: The Buddha's subtle transformation body, Shows equal birth in many places. To reveal all kinds, Attaining complete enlightenment and turning the wheel. For the sake of benefiting and bringing happiness to all sentient beings, making vows and practicing to attain great Bodhi (supreme wisdom), but ultimately entering Nirvana (extinction), is also unreasonable. Because in that case, the vows and practices would be fruitless, resulting in a fault. Explanation: It is reasonable to believe that one attains a transformation body, rather than a self-nature body, due to eight reasons. Bodhisattvas have attained non-retrogressive samadhi (meditative concentration) from a long time ago and have never regressed. It would be unreasonable for them to be born in Tushita Heaven in the Desire Realm, let alone being born in the human realm without cultivating non-retrogressive samadhi for many kalpas (eons) to attain the fruit of the Desire Realm. Therefore, the transformation body is different from the self-nature body, and this reasoning is valid. Furthermore, Bodhisattvas often remember their past lives from a long time ago, and broadly speaking, practicing perverse asceticism is unreasonable. These words are easy to understand and do not require much explanation. Furthermore, it is unreasonable that Bodhisattvas abandon hundreds of kotis of Jambudvipas, but attain complete and perfect enlightenment and turn the wheel of the Dharma in only one place, because all these places are similar. Due to this reasoning, it is a transformation body, not a self-nature body. If it is said that they demonstrate complete and perfect enlightenment away from other Jambudvipas, and only truly attain enlightenment in this Jambudvipa, performing Buddha-deeds in other places through transformation bodies, then why not allow them to truly attain enlightenment in Tushita Heaven, and come to these four continents to perform Buddha-deeds through transformation bodies? If you mean that attaining complete and perfect enlightenment in one Jambudvipa and showing transformation bodies in other places is not unreasonable, then if they only reside in Tushita Heaven, attaining complete and perfect enlightenment, within all four continents of Jambudvipa...

示現化身何不應理。若定不許一切四洲現等正覺無教無理故不可說。有贍部洲無佛出世。為不與彼契經相違。如契經說無處無容非前非后。於一世界有二如來出現於世。若許一切贍部洲中同時多佛出現於世。與彼相違為避此難。是故復言。雖有多化而不違彼。無二如來出現世等。彼契經說一四大洲。名一世界非千洲等。即彼經說如二輪王不同時出。若不許佛多四大洲同時俱出。亦不應許有多輪王多四大洲同時俱出。若許唯一四大洲中無二輪王同時並出。非千洲等。亦應許佛一四洲中無二並出。非千洲等。復以伽他現多化身。顯具相覺佛微細化身等者。如佛化身現入母胎。如是化作舍利子等多聲聞眾其相各異。入自母胎同時平等。為欲顯發一切種覺是尊勝故。佛作是化。次顯如來畢竟涅槃不應道理。謂為利樂一切有情。發願修行證大菩提。此愿此行唯欲利樂一切有情。事猶未訖即便依彼畢竟涅槃而般涅槃不應道理。行愿二種應無果故。現涅槃者是變化身。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。有契經說如來身常。佛受用身及變化身。既是無常。云

【現代漢語翻譯】現代漢語譯本示現化身為什麼不合乎道理呢？如果一定不允許一切四大部洲同時出現等正覺（Samyak-saṃbuddha，正等覺者）的佛陀，這是沒有教理依據的，因此不能這樣說。如果說沒有佛陀出現在贍部洲（Jambudvīpa，又稱南贍部洲，是我們所居住的這個世界）上，這與契經（Sutra，佛經）相違背。正如契經所說：『沒有地方，沒有可能，不是在前也不是在後，在一個世界裡有兩位如來（Tathāgata，佛陀的稱號）出現於世。』如果允許一切贍部洲中同時出現多位佛陀，這又與之前的契經相違背。爲了避免這個困難，所以又說：『雖然有很多化身，但不違背那個契經，沒有兩位如來同時出現在世上等。』那部契經說一個四大洲，名為一個世界，不是指一千個洲等。那部經還說，如同兩位轉輪王（Cakravartin，擁有統治世界的輪寶的聖王）不同時出現一樣。如果不允許佛陀在多個四大洲同時出現，也不應該允許多位轉輪王在多個四大洲同時出現。如果允許只有一個四大洲中沒有兩位轉輪王同時出現，而不是一千個洲等，也應該允許佛陀在一個四大洲中沒有兩位同時出現，而不是一千個洲等。又用偈頌（Gatha，以詩歌形式表達的佛經）來展現多種化身，顯示具有圓滿相的覺悟佛陀的微細化身等。例如，佛陀的化身顯現進入母親的子宮，像這樣化作舍利子（Śāriputra，佛陀的十大弟子之一）等眾多聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）弟子，他們的相貌各不相同，進入各自母親的子宮，同時平等。爲了彰顯一切種智（Sarvajñāna，佛陀所證得的智慧）是至尊至勝的，佛陀才作這樣的示現。接下來闡釋如來的畢竟涅槃（Parinirvana，佛陀的最終寂滅）不合乎道理。因為爲了利益安樂一切有情（Sattva，眾生），發願修行，證得大菩提（Mahābodhi，偉大的覺悟）。這個願望和修行，只是爲了利益安樂一切有情，事情還沒有完成，就依據那個畢竟涅槃而般涅槃（Parinirvana，入滅），這不合乎道理。修行和願力兩種都應該沒有結果。顯現涅槃的，是變化身，不是自性身（Svabhāva-kāya，佛陀的法身）。論曰：佛的受用身（Saṃbhogakāya，佛陀為菩薩展現的身）和變化身（Nirmāṇakāya，佛陀爲了度化眾生而顯現的化身）既然是無常的，為什麼經典說如來的身是常的呢？這是因為這兩種身所依的法身（Dharmakāya，佛陀的真理之身）是常的。而且，等流身（Niṣyanda-kāya，由佛陀的願力所化現的身）和變化身，因為恒常接受供養，沒有停止廢棄，屢次顯現化身，不會永遠斷絕，如同恒常享受快樂，如同恒常佈施食物一樣，如來的身是常的，應該知道也是這樣。釋曰：有契經說如來的身是常的，佛的受用身和變化身既然是無常的，云

【English Translation】 English version Why is the manifestation of an incarnation not reasonable? If it is definitively not allowed that all four continents simultaneously manifest a Samyak-saṃbuddha (Perfectly Enlightened One), there is no teaching or reason for this, so it cannot be said. If it is said that no Buddha appears in Jambudvīpa (the continent where we live), this contradicts the Sutras (Buddhist scriptures). As the Sutras say: 'There is no place, no possibility, neither before nor after, in one world can two Tathāgatas (Buddhas) appear in the world.' If it is allowed that multiple Buddhas appear simultaneously in all Jambudvīpas, this contradicts the previous Sutras. To avoid this difficulty, it is further said: 'Although there are many emanations, they do not contradict that Sutra, there are no two Tathāgatas appearing in the world at the same time, etc.' That Sutra says that one of the four continents is called one world, not a thousand continents, etc. That Sutra also says that just as two Cakravartins (wheel-turning kings) do not appear at the same time. If it is not allowed that Buddhas appear simultaneously in multiple continents, it should also not be allowed that multiple Cakravartins appear simultaneously in multiple continents. If it is allowed that only in one of the four continents do two Cakravartins not appear at the same time, not a thousand continents, etc., it should also be allowed that in one of the four continents, two Buddhas do not appear at the same time, not a thousand continents, etc. Furthermore, the Gatha (verses) manifests multiple incarnations, showing the subtle incarnations of the perfectly enlightened Buddha, etc. For example, the Buddha's incarnation appears entering the mother's womb, like this transforming into Śāriputra (one of the Buddha's ten great disciples) and other Śrāvakas (disciples who hear the Buddha's teachings and attain enlightenment), their appearances are different, entering their respective mothers' wombs, simultaneously and equally. In order to manifest that Sarvajñāna (Buddha's omniscience) is the most supreme, the Buddha makes such manifestations. Next, it is explained that the Parinirvana (final passing away) of the Tathagata is not reasonable. Because in order to benefit and bring happiness to all Sattvas (sentient beings), one makes vows and practices, attaining Mahābodhi (Great Enlightenment). This vow and practice are only for the benefit and happiness of all sentient beings, and if the matter is not yet completed, then relying on that Parinirvana, one enters Parinirvana, this is not reasonable. Both practice and vow should have no result. The one who manifests Nirvana is the Nirmāṇakāya (transformation body), not the Svabhāva-kāya (essence body). The treatise says: Since the Saṃbhogakāya (Enjoyment Body) and Nirmāṇakāya (Emanation Body) of the Buddha are impermanent, why do the scriptures say that the body of the Tathagata is permanent? This is because the Dharmakāya (Truth Body) on which these two bodies rely is permanent. Moreover, the Niṣyanda-kāya (Resultant Body) and Nirmāṇakāya, because they are constantly receiving offerings, without cessation or abandonment, and repeatedly manifesting incarnations, without ever being cut off, just as constantly enjoying pleasure, just as constantly giving food, the body of the Tathagata is permanent, it should be known to be so. The commentary says: There are Sutras that say that the body of the Tathagata is permanent, and since the Saṃbhogakāya and Nirmāṇakāya of the Buddha are impermanent, then

何如來其身常住。謂此二身雖是無常。然依法身。法身常故亦說為常。言身常者。或體是常。或依常身故名身常。此顯等流及變化身。是異門常非自性常。又受用身。以恒受用無休廢故。如常受樂。猶如世間言常受樂。雖非受樂常無間斷。而得說言此常受樂。佛受用身當知亦爾。雖非常住而或言常。以于彼彼菩薩眾中。受大法樂無休廢故。佛變化身數數現化不永斷絕。別意言常。如常施食。猶如世間言常施食。雖非施食能常無間。然數數施期心不絕。名常施食。佛變化身當知亦爾。非無生滅說名為常。隨所化生數數示現。不永絕故密意言常。

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。為令舍離不樂涅槃。為求如來常住身故者。此顯如來入涅槃意。以如來身是無常故。應樂涅槃若求如來常住身時。便背涅槃世

【現代漢語翻譯】現代漢語譯本：如何理解如來的身是常住的？雖然報身和化身是無常的，但依據法身（Dharmakaya，佛的法性之身），因為法身是常住的，所以也可以說身是常住的。說身是常住的，或者是因為本體是常住的，或者是因為所依的常住之身，所以稱為身常住。這顯示了等流身和變化身，是從不同角度說的常，不是自性常。另外，受用身（Sambhogakaya，佛的報身），因為恒常受用而沒有停止，所以如同常受快樂一樣。就像世間說常受快樂，雖然不是受樂常無間斷，但也可以說這是常受快樂。佛的受用身也應當知道是這樣，雖然不是常住，但也可以說常，因為在各個菩薩眾中，受用大法樂沒有停止。佛的變化身（Nirmanakaya，佛的化身）多次顯現變化，不會永遠斷絕，從另一個角度說是常，如同常施食物一樣。就像世間說常施食物，雖然不是施食能夠常無間斷，但多次施捨，期望的心不絕，就稱為常施食物。佛的變化身也應當知道是這樣，不是沒有生滅，而是說名為常，隨著所化度的眾生多次示現，不會永遠斷絕，這是密意說的常。

論曰：由於六個原因，諸佛世尊所顯現的化身不是畢竟常住的。第一，所作的事情已經究竟，成熟的眾生已經解脫。第二，爲了讓眾生舍離不樂於涅槃，爲了尋求如來的常住身。第三，爲了讓眾生舍離輕毀諸佛，讓眾生領悟甚深的正法教義。第四，爲了讓眾生對佛深深地渴仰，恐怕多次見到會產生厭倦和懈怠。第五，爲了讓眾生在自身發起勤奮精進，知道真正說法的人難以得到。第六，爲了讓諸有情極快地成熟，讓他們自己精進而不捨棄努力。

這裡有兩首偈頌：

由於所作究竟，舍離不樂涅槃，遠離輕毀諸佛，深深地生渴仰，內心自發正勤，爲了極速成熟，所以允許佛化身，而不是畢竟常住。

釋曰：爲了讓眾生舍離不樂於涅槃，爲了尋求如來的常住身。這顯示瞭如來入涅槃的用意。因為如來的身是無常的，所以應該樂於涅槃，如果尋求如來的常住身時，就背離了涅槃的世間。

【English Translation】 English version: How should we understand that the Tathagata's (如來，one of the titles of a Buddha) body is permanent? Although the Sambhogakaya (報身，the enjoyment body of a Buddha) and Nirmanakaya (化身，the emanation body of a Buddha) are impermanent, based on the Dharmakaya (法身，the Dharma body of a Buddha), because the Dharmakaya is permanent, it can also be said that the body is permanent. Saying that the body is permanent, either because the essence is permanent, or because of the permanent body it relies on, it is called the permanent body. This shows that the equable flow body and the transformation body are permanent from different perspectives, not permanent in their own nature. In addition, the Sambhogakaya, because it is constantly enjoyed without cessation, is like constantly enjoying happiness. Just as the world says constantly enjoying happiness, although it is not that the enjoyment of happiness is constant and uninterrupted, it can be said that this is constantly enjoying happiness. The Buddha's Sambhogakaya should also be understood in this way, although it is not permanent, it can also be said to be constant, because in each of the Bodhisattva assemblies, the enjoyment of the great Dharma bliss does not cease. The Buddha's Nirmanakaya manifests transformations many times and will not be permanently cut off, it is said to be constant from another perspective, like constantly giving food. Just as the world says constantly giving food, although it is not that giving food can be constant and uninterrupted, but giving many times, with the expectation in mind not ceasing, it is called constantly giving food. The Buddha's Nirmanakaya should also be understood in this way, it is not without arising and ceasing, but it is said to be constant, manifesting many times according to the beings to be transformed, it will not be permanently cut off, this is the secret meaning of constant.

Treatise says: Due to six reasons, the Nirmanakaya manifested by the Buddhas and World Honored Ones is not ultimately permanent. First, the work that needs to be done has been completed, and the mature sentient beings have been liberated. Second, to make sentient beings abandon not delighting in Nirvana, to seek the permanent body of the Tathagata. Third, to make sentient beings abandon disparaging the Buddhas, to make sentient beings understand the profound teachings of the Dharma. Fourth, to make sentient beings deeply yearn for the Buddha, fearing that seeing them too often will cause weariness and laziness. Fifth, to make sentient beings initiate diligent effort within themselves, knowing that those who truly speak the Dharma are difficult to obtain. Sixth, to make sentient beings mature extremely quickly, to make them diligently progress without abandoning effort.

Here are two verses:

Because the work is completed, abandoning not delighting in Nirvana, Far from disparaging the Buddhas, deeply generating yearning, Inwardly initiating diligent effort, for extremely rapid maturation, Therefore, the Buddha's Nirmanakaya is permitted, but not ultimately permanent.

Explanation says: To make sentient beings abandon not delighting in Nirvana, to seek the permanent body of the Tathagata. This shows the intention of the Tathagata entering Nirvana. Because the Tathagata's body is impermanent, one should delight in Nirvana, if seeking the permanent body of the Tathagata, one turns away from the world of Nirvana.

尊現滅顯身無常。令樂畢竟常涅槃故。為令舍離輕毀諸佛。令悟甚深正法教故者。若謂諸佛其身常住。便於悟解甚深法教不勤方便。謂今不悟后定當悟。若數檢問諸弟子眾。便生輕毀自執己見作如是言。我由此故定免彼問。若不住世彼於何處當生輕毀。咸言我等未得彼意。世尊涅槃。誰能無倒開悟我等。是故於法勤求覺悟。令于自身發勤精進。知正說者難可得故者。謂知世尊將般涅槃便於自身發勤精進。佛是世間正說法者。彼若無有世間無依。如是知已發勤精進。為諸有情極速成熟。令自精進不捨軛故者。為修精進離舍善軛乃至世尊未滅度來。我諸善根定須成熟。由是六因佛變化身非畢竟住。為攝如是上所說義故說伽他。由所作等。

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。諸佛法身無始時來無別無量作證得因。為求佛果何須功用。復有難言。諸佛法身無始時來無別無量。一佛即能具足成辦。一切有情諸利樂事不應為得更作功用。為答此難。說佛得等。諸佛證得無始時來無別無量。若是有情為求佛果舍正勤因。如是證得恒不成因。由佛證得非諸有情。為求佛果舍正勤因故無此

【現代漢語翻譯】現代漢語譯本：『尊現滅顯身無常。令樂畢竟常涅槃（Nirvana，寂滅）故。為令舍離輕毀諸佛。令悟甚深正法教故者。』這是因為諸佛示現滅度，彰顯其身無常，爲了讓眾生欣樂那畢竟常恒的涅槃。也是爲了使眾生舍離輕慢譭謗諸佛的行為，從而領悟甚深的正法教義。如果認為諸佛之身常住不滅，人們便不會勤奮方便地去領悟甚深的佛法教義，心想現在不悟，以後總會悟的。如果經常檢查詢問弟子們，他們便會輕慢譭謗，固執己見，說：『我因為這個緣故，一定可以免於被提問。』如果佛不住世，他們又在哪裡生起輕慢譭謗之心呢？大家會說：『我們尚未領會佛的真意，世尊就涅槃了，誰能毫無錯謬地開悟我們呢？』因此，要勤奮地尋求覺悟佛法，讓自己發起勤奮精進之心，因為知道真正宣說正法的人難以遇到。『為諸有情極速成熟。令自精進不捨軛故者。』這是爲了讓一切有情眾生迅速成熟，使自己精進修行，不捨離正道。因為修習精進，遠離捨棄善的軛，乃至世尊未滅度之前，我的一切善根一定要成熟。由於這六種原因，佛陀的化身並非畢竟常住。爲了概括以上所說的意義，所以說了伽陀（Gatha，偈頌）：『由所作等。』論曰：諸佛的法身從無始以來，沒有差別，沒有限量，不應該爲了獲得而再作功用。這裡有一首頌：『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：諸佛的法身從無始以來，沒有差別，沒有限量，是證得佛果的原因，為什麼還要再作功用呢？還有一個疑問：諸佛的法身從無始以來，沒有差別，沒有限量，一佛就能具足成辦一切有情眾生的利益安樂之事，不應該爲了獲得而再作功用。爲了回答這些疑問，所以說『佛得等』。諸佛證得的果位，從無始以來沒有差別，沒有限量。如果一切有情眾生爲了求得佛果而捨棄正確的精進之因，那麼這種證得恒常不變的果位就不能成就，斷絕這樣的因是不合理的。

【English Translation】 English version: 'The Venerable One manifests impermanence by showing the extinction of the body, so that beings may delight in the ultimate and eternal Nirvana (Nirvana, extinction). It is also to make beings abandon the disparagement and defamation of all Buddhas, so that they may awaken to the profound teachings of the true Dharma.' This is because the Buddhas manifest their extinction to show that their bodies are impermanent, in order to make beings rejoice in the ultimate and eternal Nirvana. It is also to make beings abandon the disparagement and defamation of all Buddhas, thereby understanding the profound teachings of the true Dharma. If one thinks that the bodies of all Buddhas are permanent and indestructible, people will not diligently and expediently understand the profound teachings of the Buddha Dharma, thinking that if they do not understand now, they will understand later. If they often examine and question the disciples, they will disparage and defame, stubbornly clinging to their own views, saying, 'Because of this reason, I will definitely be exempt from being questioned.' If the Buddha does not abide in the world, where will they give rise to disparagement and defamation? Everyone will say, 'We have not yet understood the true meaning of the Buddha, and the World Honored One has already entered Nirvana. Who can enlighten us without error?' Therefore, one must diligently seek enlightenment of the Buddha Dharma and arouse diligence and vigor in oneself, because it is difficult to encounter someone who truly speaks the true Dharma. 'To rapidly mature all sentient beings, and to make oneself diligently cultivate without abandoning the yoke.' This is to enable all sentient beings to mature rapidly, to cultivate diligently, and not to abandon the right path. Because of cultivating diligence, abandoning the yoke of abandoning good, and until the World Honored One has not entered extinction, all my good roots must mature. Because of these six reasons, the manifested body of the Buddha is not ultimately permanent. In order to summarize the meaning of the above, the Gatha (Gatha, verse) is said: 'By what is done, etc.' Treatise says: The Dharmakaya (Dharmakaya, Body of the Law) of all Buddhas has been without beginning, without difference, and without limit. It should not be necessary to make further efforts to obtain it. Here is a verse: 'The Buddha obtains the cause of no difference and no limit. If sentient beings abandon diligent effort, the attainment of constancy will not be the cause. It is unreasonable to cut off such a cause.' Explanation says: Here is a question: The Dharmakaya of all Buddhas has been without beginning, without difference, and without limit. It is the cause of attaining Buddhahood. Why is it necessary to make further efforts? There is also a question: The Dharmakaya of all Buddhas has been without beginning, without difference, and without limit. One Buddha can fully accomplish the benefit and happiness of all sentient beings. It should not be necessary to make further efforts to obtain it. In order to answer these questions, it is said 'The Buddha obtains, etc.' The fruit attained by all Buddhas has been without beginning, without difference, and without limit. If all sentient beings abandon the cause of correct diligence in order to seek Buddhahood, then the attainment of this constant and unchanging fruit will not be achieved. It is unreasonable to cut off such a cause.

難。若離正勤得佛果者。一切有情本應皆得。是故不應斷正勤因。又佛法界無始時來無別無量。普為一切作證得因。令諸菩薩悲願纏心勤求佛果。為作一切有情利樂故求佛果發勤功用。

論曰。阿毗達磨大乘經中攝大乘品。我阿僧伽略釋究竟。

釋曰。我已略釋攝大乘竟。復說頌曰。

我無性已發　　求佛果妙愿　于凈境理教　　悲慧積於心　從諸師正聞　　如實深信解　專念現前故　　已述造斯釋　于甚深廣大　　十義勤生福　愿一切世間　　得具相妙智

攝大乘論釋卷第十

【現代漢語翻譯】現代漢語譯本：難。如果離開正確的精進就能獲得佛果（Buddha-fruit，證悟的果實），那麼一切有情（sentient beings，有感覺的生命）本來都應該獲得佛果。因此，不應該斷絕正確的精進之因。而且，佛法界（Dharma-realm of Buddhas，諸佛的法界）從無始以來就沒有差別，沒有限量，普遍地為一切眾生作為證得佛果的因。令諸位菩薩（Bodhisattvas，追求覺悟的修行者）的悲心和誓願纏繞於心，勤奮地尋求佛果，爲了給一切有情帶來利益和快樂而尋求佛果，發起勤奮的功用。

論曰：在《阿毗達磨大乘經》（Abhidharma Mahāyāna Sūtra，大乘阿毗達磨經）中的《攝大乘品》（Compendium of the Mahāyāna，大乘論的攝要品），我阿僧伽（Asaṅga，一位佛教論師）略作解釋，以求究竟。

釋曰：我已經簡略地解釋了《攝大乘》（Compendium of the Mahāyāna，大乘論的攝要）完畢。再次宣說偈頌：

我無性（Vasubandhu，一位佛教論師）已經發起，尋求佛果的微妙誓願，對於清凈的境界、道理和教法，悲心和智慧積累在心中。從諸位老師那裡正確地聽聞，如實地深信和理解，因為專心憶念現前，已經敘述和造作了這個解釋。對於甚深廣大的十種意義，勤奮地產生福德，愿一切世間眾生，都能獲得具足相好的微妙智慧。

《攝大乘論釋》卷第十

【English Translation】 English version: Difficult. If one could attain the Buddha-fruit (Buddha-fruit, the fruit of enlightenment) without right diligence, then all sentient beings (sentient beings, beings with sentience) should have attained it by nature. Therefore, one should not sever the cause of right diligence. Moreover, the Dharma-realm of Buddhas (Dharma-realm of Buddhas, the Dharma-realm of all Buddhas) has been without difference and without limit from beginningless time, universally serving as the cause of attaining the Buddha-fruit for all beings. It causes the Bodhisattvas' (Bodhisattvas, practitioners seeking enlightenment) compassion and vows to entwine their hearts, diligently seeking the Buddha-fruit, seeking the Buddha-fruit for the benefit and happiness of all sentient beings, and initiating diligent effort.

Treatise says: In the Compendium of the Mahāyāna (Compendium of the Mahāyāna, the summary chapter of the Mahāyāna treatise) within the Abhidharma Mahāyāna Sūtra (Abhidharma Mahāyāna Sūtra, the Mahāyāna Abhidharma Sutra), I, Asaṅga (Asaṅga, a Buddhist commentator), have briefly explained it to its ultimate conclusion.

Commentary says: I have briefly explained the Compendium of the Mahāyāna (Compendium of the Mahāyāna, the summary of the Mahāyāna treatise). Again, I speak the following verses:

I, Vasubandhu (Vasubandhu, a Buddhist commentator), have already made, the wonderful vow to seek the Buddha-fruit, Towards pure realms, principles, and teachings, compassion and wisdom accumulate in my heart. Having correctly heard from various teachers, truly and deeply believing and understanding, Because of focused mindfulness being present, I have narrated and created this explanation. Regarding the profound and vast ten meanings, diligently generating merit, May all beings in the world, attain subtle wisdom endowed with auspicious marks.

Commentary on the Compendium of the Mahāyāna, Volume Ten