T31n1604_大乘莊嚴經論
大正藏第 31 冊 No. 1604 大乘莊嚴經論
No. 1604
大乘莊嚴經論卷第一
太子右庶子安平男臣李百藥奉 敕序
臣聞。天帝受無上之法。景福會昌。輪王致正真之道。神祇合德。是則聖人執契。玄化潛通。至誠所感。冥功斯應。皇情西顧。法海東流。如開洪範之圖。似得圓光之夢。持線妙典。發金口而秘綸言。書葉舊章。自龍宮而升麟閣。昔迦維馭世。大啟法門。懸明鏡于無象。運虛舟于彼岸。空有兼謝。生滅俱忘。絕智希夷之表。遺形動寂之外。然隨緣利見。應跡生知。震大地而萃人天。放神光而掩日月。百億須彌。俱沾聲教。三千世界。盡入堤封。愍三毒之韁鎖。矜五蔭之纏蓋。惜飛電于浮生。嘆懸藤于逝水。八關云辟。開慧識于幽涂。三乘方軌。運慈心於朽宅。龍興霧集。神動天隨大道為心。望法雲而遐舉。聞聲悟道。漸初地而依仁。遷㮈苑之喬枝。入祇園之隩室。酌智水之餘潤。承慧日之末光。既而稅駕連河。歸真雙樹。聖靈逾遠。像教浸微。大義或乖。斯文將墜。穿鑿異端。分析多緒。是末非古。殊涂別派。天親初學之輩。尚致西河之疑。龍樹究竟之儔。彌深東魯之嘆。仰惟法寶。盡諦無為。故經文云。佛以法為師。佛從法生。佛依法住。豈止研
【現代漢語翻譯】 現代漢語譯本 《大乘莊嚴經論》卷第一 太子右庶子安平男臣李百藥奉 敕序 臣聞：天帝（Deva-raja）接受無上之法，景福會昌；輪王（Chakravarti-raja）致正真之道，神祇合德。是則聖人執契，玄化潛通；至誠所感，冥功斯應。皇情西顧，法海東流，如開洪範之圖，似得圓光之夢。持線妙典，發金口而秘綸言；書葉舊章，自龍宮而升麟閣。昔迦維（Kapilavastu）馭世，大啟法門，懸明鏡于無象，運虛舟于彼岸。空有兼謝，生滅俱忘，絕智希夷之表，遺形動寂之外。然隨緣利見，應跡生知，震大地而萃人天，放神光而掩日月。百億須彌（Sumeru），俱沾聲教；三千世界，盡入堤封。愍三毒（Three poisons）之韁鎖，矜五蘊（Five Skandhas）之纏蓋，惜飛電于浮生，嘆懸藤于逝水。八關齋戒（Eight Precepts）云辟，開慧識于幽涂；三乘（Three Vehicles）方軌，運慈心於朽宅。龍興霧集，神動天隨，大道為心，望法雲而遐舉；聞聲悟道，漸初地（First Bhumi）而依仁，遷㮈苑（Mrigadava）之喬枝，入祇園（Jetavana）之隩室，酌智水之餘潤，承慧日之末光。既而稅駕連河，歸真雙樹。聖靈逾遠，像教浸微，大義或乖，斯文將墜。穿鑿異端，分析多緒，是末非古，殊涂別派。天親（Vasubandhu）初學之輩，尚致西河之疑；龍樹（Nagarjuna）究竟之儔，彌深東魯之嘆。仰惟法寶，盡諦無為。故經文云：『佛以法為師，佛從法生，佛依法住。』豈止研
【English Translation】 English version 《Mahayana-sutralamkara-karika》 Volume 1 By Li Baiyao, Right Vice-Director of the Heir Apparent, Anping Duke, under Imperial Order I have heard that the Deva-raja (Heavenly Emperor) receives the unsurpassed Dharma, and auspicious blessings gather; the Chakravarti-raja (Wheel-Turning King) attains the true and correct path, and the deities unite in virtue. Thus, the sage holds the covenant, and profound transformation subtly pervades; sincere devotion is felt, and unseen merit is accordingly realized. The Emperor's heart looks westward, and the sea of Dharma flows eastward, like the unfolding of the Hong Fan diagram, resembling the dream of the radiant halo. Holding the thread of wondrous scriptures, he utters golden words and secret imperial decrees; writing on leaves of ancient chapters, he ascends from the Dragon Palace to the Unicorn Pavilion. In the past, Kapilavastu (the birthplace of Buddha) governed the world, greatly opening the gate of Dharma, hanging a bright mirror in the formless, navigating an empty boat to the other shore. Emptiness and existence are both relinquished, and birth and death are both forgotten, transcending the realm of wisdom and non-being, leaving behind form and moving beyond stillness. Yet, according to conditions, benefits are seen, and in response to traces, knowledge arises, shaking the great earth and gathering humans and devas, emitting divine light and eclipsing the sun and moon. Hundreds of billions of Sumerus (mountains), all are moistened by the voice of teaching; three thousand worlds, all enter the embankment. He pities the reins and locks of the Three Poisons (greed, hatred, and delusion), and has compassion for the entanglements of the Five Skandhas (form, feeling, perception, mental formations, and consciousness), regretting the fleeting lightning of floating life, lamenting the hanging vine in the passing water. The Eight Precepts (Aṣṭāṅga-śīla) are opened, illuminating wisdom and knowledge in the dark path; the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are aligned, conveying compassion in the decaying house. The dragon rises, and clouds gather, the spirit moves, and heaven follows, the great path is the heart, hoping for the Dharma clouds to rise afar; hearing the sound and awakening to the path, gradually relying on benevolence from the First Bhumi (the first of the ten stages on the Bodhisattva path), moving the tall branches of Mrigadava (Deer Park), entering the secluded chamber of Jetavana (Anathapindika's Park), drawing the remaining moisture of wisdom water, receiving the last light of the sun of wisdom. Then, he unharnesses the carriage at the Lian River, returning to truth at the twin trees. The sacred spirit goes far, and the image teaching gradually declines, the great meaning may be violated, and this writing will fall. Drilling into heterodoxies, analyzing many threads, this is the end, not the ancient, different paths and separate schools. Those of the generation of Vasubandhu (an influential Buddhist monk and scholar), still lead to the doubts of the West River; the companions of Nagarjuna (an Indian Mahayana Buddhist philosopher), deepen the sighs of Donglu. Looking up to the Dharma treasure, exhausting the truth of non-action. Therefore, the sutra says: 'The Buddha takes the Dharma as the teacher, the Buddha is born from the Dharma, the Buddha abides in the Dharma.' How can it only be research?
幾儘性。妙物窮神。出入無間。苞含元氣而已。若夫惟天為大。寒暑運其功。謂地蓋厚。山澤通其氣。是以姬文以大聖之姿。幽贊易道。丘明懷同恥之德。祖述微言。諸經著論。俯同斯旨。大乘莊嚴論者。無著菩薩纂焉。菩薩以如來滅度之後。含章秀髮。三十二相。具體而微。八千億結。承風俱解。弘通正法。莊飾經王。明真如功德之宗。顯大士位行之地。破小乘執著。成大乘綱紀。其菩提一品。最為微妙。轉八識以成四智。束四智以具三身。詳諸經論所未曾有。可謂聞所未聞。見所未見。
聖上受飛行之寶命。總步驟於前王。屈天師之尊。智周萬物。應人皇之運。道照三明。慈惠外宣。神機內湛。端扆而役百靈。垂拱而朝萬國。彌綸造化之初。含吐陰陽之際。功成作樂。既章韶舞。治定製禮。言動翠華。金輪所王。封疆之固惟遠。芥城雖滿。龜鼎之祚無窮。光闡大猷。開導群品。凡諸內典。盡令翻譯。摩伽陀國三藏法師波羅頗蜜多羅。唐言明友。即中天竺剎利王之種姓也以大唐貞觀元年十二月入京。法師戒行精勤。才識明敏。至德鄰于初果。多能亞夫將聖。繼澄什之清塵。來儀上國。摽生遠之逸氣。高步玄門。帝心簡在。皇儲禮敬。其博聞強記。探幽洞微。京城大德。莫不推許。粵以貞觀四年。恭承明詔。又
敕尚書左僕射䢴國公房玄齡。散騎常侍行太子左庶子杜正倫銓定。義學法師慧乘慧朗法常智解曇藏智首道岳惠明僧辯僧珍法琳靈佳慧賾慧凈玄謨僧伽等。于勝光寺共成勝業。又敕太府卿蘭陵男蕭璟監掌修緝。三藏法師云。外國凡大小乘學。悉以此論為本。若於此不通。未可弘法。是以覃思專精。特加研究。慧凈法師。聰敏博識。受旨綴文。玄謨法師。善達方言。又兼義解。至心譯語。一無紕謬以七年獻春此始。撰定斯畢。勒成十有三卷二十四品。敕太子右庶子安平男李百藥序之云爾。
大乘莊嚴經論卷第一
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
緣起品第一
偈曰。
義智作諸義 言句皆無垢 救濟苦眾生 慈悲為性故 巧說方便法 所謂最上乘 為發大心者 略以五義現
釋曰。莊嚴大乘經論。誰能莊嚴。答義智慧莊嚴。問義智云何莊嚴。答開作諸義。問以何開作。答以言及句。問以何等言。以何等句。答以無垢言以無垢句。無垢言者。謂能至涅槃城。無垢句者。謂字句相應。若離無垢言句。則于諸義不能開曉。問以何義故莊嚴。答為救濟苦眾生故。問眾生自苦。何因救濟。答為菩薩者大悲為體生憐愍故。問若救他苦莊嚴何法。答莊嚴如來
【現代漢語翻譯】 現代漢語譯本 奉皇帝的命令，由尚書左僕射、䢴國公房玄齡，以及散騎常侍、行太子左庶子杜正倫共同審定。義學法師慧乘、慧朗、法常、智解、曇藏、智首、道岳、惠明、僧辯、僧珍、法琳、靈佳、慧賾、慧凈、玄謨、僧伽等人，在勝光寺共同完成這部偉大的著作。又奉皇帝的命令，由太府卿、蘭陵男蕭璟負責監督修繕。三藏法師說：『在外國，無論大小乘的學說，都以這部論著為根本。如果對這部論著不通曉，就不能弘揚佛法。』因此，我深入思考，專心研究。慧凈法師，聰明博學，奉旨撰寫文辭。玄謨法師，精通各種方言，又兼具義理上的理解，全心全意地翻譯，沒有絲毫差錯。從貞觀七年開始，到今年才撰寫完畢。共編成十三卷，二十四品。奉皇帝的命令，由太子右庶子、安平男李百藥為之作序，內容如此。
《大乘莊嚴經論》卷第一
無著菩薩 造
大唐天竺三藏 波羅頗蜜多羅（Paramārtha-mitra）譯
緣起品 第一
偈頌說：
義智創造諸義理，言辭語句皆無垢； 救濟痛苦的眾生，以慈悲為本性故； 巧妙宣說方便法，這便是最上乘法； 為發起大心之人，略以五種意義顯現。
解釋說：莊嚴大乘經論，誰能莊嚴？回答是義智慧夠莊嚴。問：義智如何莊嚴？答：開顯創造諸義理。問：以什麼來開顯創造？答：以言辭和語句。問：以什麼樣的言辭？以什麼樣的語句？答：以無垢的言辭，以無垢的語句。無垢的言辭，是指能夠到達涅槃（Nirvana）之城的言辭。無垢的語句，是指字句相互對應的語句。如果離開無垢的言辭和語句，就不能開顯明白諸義理。問：以什麼意義來莊嚴？答：爲了救濟痛苦的眾生。問：眾生自己受苦，因何要救濟？答：因為菩薩以大悲為體，生起憐憫之心。問：如果救濟他人痛苦，莊嚴的是什麼法？答：莊嚴如來的法。
【English Translation】 English version By imperial order, the text was reviewed and finalized by Fang Xuanling (房玄齡), the Left Vice Director of the Department of State Affairs and Duke of Tan (䢴國公), and Du Zhenglun (杜正倫), the Attendant Counselor and Acting Junior Guardian of the Crown Prince. The Dharma masters of righteous learning, including Huicheng (慧乘), Huilang (慧朗), Facang (法常), Zhijie (智解), Tanzang (曇藏), Zhishou (智首), Daoyue (道岳), Huiming (惠明), Sengbian (僧辯), Sengzhen (僧珍), Falin (法琳), Lingjia (靈佳), Huize (慧賾), Huijing (慧淨), Xuanmo (玄謨), and Sengqie (僧伽), together accomplished this great work at Shengguang Temple (勝光寺). Furthermore, by imperial order, Xiao Jing (蕭璟), the Director of the Treasury and Baron of Lanling (蘭陵男), was appointed to oversee the revision and compilation. The Tripitaka Master (三藏法師) said: 'In foreign lands, all schools of both the Mahayana and Hinayana traditions take this treatise as their foundation. If one is not proficient in this treatise, one cannot propagate the Dharma.' Therefore, I have contemplated deeply and devoted myself to its study. Dharma Master Huijing (慧淨) is intelligent and erudite, and he received the imperial decree to compose the text. Dharma Master Xuanmo (玄謨) is proficient in various languages and also possesses a deep understanding of the teachings. He translated with utmost sincerity, without any errors. Beginning in the seventh year of the Zhenguan era (貞觀), it took until this year to complete the writing. It has been compiled into thirteen volumes, comprising twenty-four chapters. By imperial order, Li Baiyao (李百藥), the Junior Guardian of the Crown Prince and Baron of Anping (安平男), wrote the preface, and so it is.
Treatise on the Ornament of the Great Vehicle, Volume 1
Composed by Bodhisattva Asanga (無著菩薩)
Translated by Paramārtha-mitra (波羅頗蜜多羅), Tripitaka Master from India of the Great Tang Dynasty
Chapter 1: Origination
Verse:
Righteous wisdom creates all meanings, words and sentences are all without defilement; Saving suffering sentient beings, because compassion is its nature; Skillfully expounding expedient methods, this is the supreme vehicle; For those who have aroused the great mind, it is briefly revealed with five meanings.
Explanation: Who can adorn the Great Vehicle Sutra Treatise? The answer is that righteous wisdom can adorn it. Question: How does righteous wisdom adorn it? Answer: By revealing and creating all meanings. Question: With what does it reveal and create? Answer: With words and sentences. Question: With what kind of words? With what kind of sentences? Answer: With undefiled words and undefiled sentences. Undefiled words are those that can lead to the city of Nirvana (涅槃). Undefiled sentences are those in which words and sentences correspond to each other. If one departs from undefiled words and sentences, one cannot reveal and understand all meanings. Question: With what meaning does it adorn? Answer: In order to save suffering sentient beings. Question: Sentient beings suffer themselves, why should they be saved? Answer: Because Bodhisattvas take great compassion as their essence and generate compassion. Question: If one saves others from suffering, what Dharma is adorned? Answer: The Dharma of the Tathagata (如來) is adorned.
巧說方便法。問何等方便法。答所謂最上乘。問為誰故莊嚴。答為發大乘心者。問以幾義莊嚴。答略以五義示現。問何者五義。偈曰。
譬如金成器 譬如花正敷 譬如食美膳 譬如解文字 譬如開寶篋 是各得歡喜 五義法莊嚴 歡喜亦如是
釋曰。此中五譬即譬彼五義莊嚴。如其次第。能令發大心者信向故。受教故。思惟故。修習故。證得故。問其義云何。答金成譬。為令信向轉彼心故。華敷譬。為令受教開示彼故。食膳譬。為令思惟得法味故。解文譬。為令修習更不思故。開篋譬。為令證得真實菩提分寶自覺證故。由此五義分別大乘。能令彼人得生愛樂。問若彼法自性功德具足。何義更須莊嚴為。答此問。偈曰。
譬如莊美質 臨鏡生勝喜 妙法莊嚴已 得喜更第一
釋曰。譬如美質加莊像。現在於鏡則生勝喜。何以故。為有悅故。菩薩亦爾。莊嚴妙法義入自心則生勝喜。何以故。為有問故。問彼法有何功德須此莊嚴。強欲令他恭敬信受耶。偈曰。
譬如飲藥苦 病差則為樂 住文及解義 苦樂亦如是 譬如難事王 因事得威力 如是難解義 因解得法財 譬如見生寶 不別則不愛 如是聞妙法 不覺亦不喜
釋曰。此三偈次第顯
【現代漢語翻譯】 現代漢語譯本 巧說方便法。 問：什麼是方便法？ 答：就是所謂的最上乘（Anuttarayana，無上乘）。 問：為誰而莊嚴（alamkara，裝飾）？ 答：為發大乘心的人。 問：用幾種意義來莊嚴？ 答：略以五種意義來示現。 問：是哪五種意義？偈頌說： 『譬如金成器，譬如花正敷，譬如食美膳，譬如解文字，譬如開寶篋，是各得歡喜，五義法莊嚴，歡喜亦如是。』 解釋：這其中的五個譬喻，就是譬喻那五種意義的莊嚴。按照次第，能令發大心的人信向，所以能受教，所以能思惟，所以能修習，所以能證得。問：這些意義是什麼？答：金器譬喻，是爲了令其信向，轉變他們的心意。花開譬喻，是爲了令其受教，開示他們。美食譬喻，是爲了令其思惟，得到法味。解文字譬喻，是爲了令其修習，不再疑惑。開寶篋（ratnakosa，寶箱）譬喻，是爲了令其證得真實的菩提（bodhi，覺悟）分寶，自覺自證。由此五種意義分別大乘（Mahayana，大乘），能令他們生起愛樂之心。問：如果法（dharma，佛法）的自性功德具足，為什麼還需要莊嚴呢？答：對此提問，偈頌說： 『譬如莊美質，臨鏡生勝喜，妙法莊嚴已，得喜更第一。』 解釋：譬如美好的質地加上裝飾，在鏡子中顯現，就會產生更大的喜悅。為什麼呢？因為令人愉悅。菩薩（bodhisattva，菩薩）也是這樣，莊嚴妙法的意義進入自心，就會產生更大的喜悅。為什麼呢？因為有所詢問。問：那法有什麼功德，需要這樣莊嚴，強烈地希望他人恭敬信受呢？偈頌說： 『譬如飲藥苦，病差則為樂，住文及解義，苦樂亦如是。譬如難事王，因事得威力，如是難解義，因解得法財。譬如見生寶，不別則不愛，如是聞妙法，不覺亦不喜。』 解釋：這三首偈頌依次顯現。
【English Translation】 English version Skillful Explanation of Expedient Methods. Question: What are expedient methods? Answer: They are what is called the Supreme Vehicle (Anuttarayana). Question: For whom are they adorned (alamkara)? Answer: For those who have generated the mind of the Great Vehicle. Question: With how many meanings are they adorned? Answer: Briefly, they are shown with five meanings. Question: What are the five meanings? The verse says: 'Like gold becoming a vessel, like a flower just blooming, like eating delicious food, like understanding writing, like opening a treasure chest, each gains joy. The adornment of the Dharma with five meanings, joy is also like this.' Explanation: These five metaphors illustrate the adornment of those five meanings. In order, they enable those who have generated the great mind to have faith and inclination, therefore they can receive teachings, therefore they can contemplate, therefore they can practice, therefore they can attain. Question: What are these meanings? Answer: The metaphor of the golden vessel is to inspire faith and transform their minds. The metaphor of the blooming flower is to enable them to receive teachings and enlighten them. The metaphor of delicious food is to enable them to contemplate and obtain the taste of the Dharma. The metaphor of understanding writing is to enable them to practice and no longer doubt. The metaphor of opening the treasure chest (ratnakosa) is to enable them to attain the true treasure of the Bodhi (bodhi) divisions, self-awareness and self-realization. Through these five meanings, the Great Vehicle (Mahayana) is distinguished, enabling them to generate love and joy. Question: If the Dharma's (dharma) inherent qualities and merits are complete, why is it still necessary to adorn it? Answer: To this question, the verse says: 'Like an adorned beautiful substance, reflecting in a mirror generates greater joy. The wonderful Dharma having been adorned, obtaining joy is even more supreme.' Explanation: Like a beautiful substance with added adornment, appearing in a mirror generates greater joy. Why? Because it is pleasing. Bodhisattvas (bodhisattva) are also like this; the meaning of the wonderful Dharma, adorned and entering one's own mind, generates greater joy. Why? Because there are questions. Question: What merits does that Dharma have that require such adornment, strongly desiring others to respectfully believe and accept it? The verse says: 'Like drinking bitter medicine, recovery from illness brings joy. Abiding in the text and understanding the meaning, bitterness and joy are also like this. Like a king with difficult affairs, gaining power through affairs. Likewise, difficult-to-understand meanings, gaining Dharma wealth through understanding. Like seeing a raw gem, without distinguishing it, one does not love it. Likewise, hearing the wonderful Dharma, without awareness, one does not rejoice.' Explanation: These three verses successively reveal.
示妙法有三功德。一顯斷障因功德。二顯自在因功德。三顯妙喜因功德。問此義云何。答如飲苦藥。初時則苦。以難服故。后時則樂。以病差故。此法亦爾。住文時苦。味難得故。解義時樂。障病破故。如事嚴王。初時則苦。難得意故。后時則樂。與威力故。此法亦爾。思惟時苦。深難解故。思度時樂。長聖財故。如見生寶。未別時則不愛。謂無用故。識別時則深重。知有用故。此法亦爾。修行時則不喜。謂空無用故。修度時則深悅。知有大用故。緣起品究竟。
大乘莊嚴經論成宗品第二
釋曰。有人疑此大乘非佛所說。云何有此功德可得。我今決彼疑網。成立大乘真是佛說。偈曰。
不記亦同行 不行亦成就 體非體能治 文異八因成
釋曰。成立大乘略有八因。一者不記。二者同行。三者不行。四者成就。五者體。六者非體。七者能治。八者文異。第一不記者。先法已盡后佛正出。若此大乘非是正法。何故世尊初不記耶。譬如未來有異世尊即記。此不記故知是佛說。第二同行者。聲聞乘與大乘非先非后一時同行。汝云何知此大乘獨非佛說。第三不行者。大乘深廣非忖度人之所能信。況復能行外道制諸論。彼種不可得。是故不行。由彼不行故是佛說。第四成就者。若汝言余得菩提者說
【現代漢語翻譯】 現代漢語譯本： 闡釋妙法有三種功德。一是彰顯斷除障礙之因的功德。二是彰顯自在之因的功德。三是彰顯妙喜之因的功德。問：此義如何解釋？答：如同飲用苦藥，開始時覺得苦澀，因為難以入口；之後則感到快樂，因為疾病痊癒。此法也是如此，專注于文字時感到苦澀，因為難以領會其真意；理解其義理時則感到快樂，因為障礙和病痛得以破除。如同侍奉嚴王（指嚴厲的國王），開始時感到苦惱，因為難以得到他的歡心；之後則感到快樂，因為得到他的威力和權勢。此法也是如此，思惟時感到苦澀，因為其深奧難以理解；深入思考時則感到快樂，因為增長了長久的聖財（指智慧和功德）。如同見到新生的寶物，未加鑑別時則不喜愛，認為沒有用處；識別之後則深加珍重，知道它有大用處。此法也是如此，修行時則不歡喜，認為空洞無用；修習領悟時則深感喜悅，知道它有大用處。《緣起品》終。 《大乘莊嚴經論·成宗品》第二 釋曰：有人懷疑此大乘（Mahayana）並非佛陀（Buddha）所說，怎麼會有這些功德可以獲得呢？我現在要消除他們的疑慮，確立大乘確實是佛陀所說。偈曰： 『不記亦同行，不行亦成就，體非體能治，文異八因成。』 釋曰：成立大乘（Mahayana）是佛陀（Buddha）所說，略有八個原因。一是『不記』，二是『同行』，三是『不行』，四是『成就』，五是『體』，六是『非體』，七是『能治』，八是『文異』。第一，『不記』是指，先前的佛法已經完結，後來的佛陀才應時出現。如果此大乘（Mahayana）不是真正的佛法，為何世尊（世尊）最初沒有否定它呢？譬如預言未來有其他的世尊（世尊）出現，就會有明確的記載。因為沒有否定的記載，所以知道這是佛陀（Buddha）所說。第二，『同行』是指，聲聞乘（Sravakayana）與大乘（Mahayana）並非一先一后，而是同時並行。你憑什麼認為只有大乘（Mahayana）不是佛陀（Buddha）所說呢？第三，『不行』是指，大乘（Mahayana）深奧廣博，不是那些只憑忖度之人所能相信的，更何況是那些外道（Tirthika）所創立的各種理論，他們根本無法理解大乘（Mahayana）的種子。因此，他們無法修行大乘（Mahayana）。正因為他們無法修行，所以可以證明大乘（Mahayana）是佛陀（Buddha）所說。第四，『成就』是指，如果你們說其他人證得菩提（Bodhi）后宣說了大乘（Mahayana）
【English Translation】 English version: Explaining the wonderful Dharma has three merits. First, it reveals the merit of the cause for cutting off obstacles. Second, it reveals the merit of the cause for freedom. Third, it reveals the merit of the cause for wonderful joy. Question: What does this mean? Answer: It is like drinking bitter medicine. At first, it is bitter because it is difficult to swallow. Later, it is pleasant because the illness is cured. This Dharma is also like that. When dwelling on the words, it is bitter because it is difficult to grasp the meaning. When understanding the meaning, it is pleasant because obstacles and illnesses are broken. It is like serving King Yan (a strict king). At first, it is bitter because it is difficult to please him. Later, it is pleasant because one gains power and authority. This Dharma is also like that. When contemplating, it is bitter because it is deep and difficult to understand. When deeply contemplating, it is pleasant because one increases long-lasting holy wealth (wisdom and merit). It is like seeing a newly born treasure. Before distinguishing it, one does not cherish it, thinking it is useless. After distinguishing it, one deeply values it, knowing it is useful. This Dharma is also like that. When practicing, one is not happy, thinking it is empty and useless. When practicing and understanding, one is deeply delighted, knowing it has great use. The chapter on Dependent Origination is complete. The Ornament of the Great Vehicle Sutra, Chapter Two: Establishing the Doctrine Explanation: Someone doubts that this Mahayana (Great Vehicle) was not spoken by the Buddha (Enlightened One). How can these merits be obtained? Now I will resolve their doubts and establish that the Mahayana (Great Vehicle) is truly spoken by the Buddha (Enlightened One). The verse says: 'Non-record and concurrent practice, non-practice and accomplishment, substance and non-substance can cure, different texts are accomplished by eight causes.' Explanation: Establishing that the Mahayana (Great Vehicle) is spoken by the Buddha (Enlightened One) has roughly eight causes. First, 'non-record'; second, 'concurrent practice'; third, 'non-practice'; fourth, 'accomplishment'; fifth, 'substance'; sixth, 'non-substance'; seventh, 'can cure'; eighth, 'different texts'. First, 'non-record' means that the previous Dharma has ended, and the later Buddha (Enlightened One) appears at the right time. If this Mahayana (Great Vehicle) is not the true Dharma, why did the World Honored One (Bhagavan) not deny it at the beginning? For example, if it is predicted that other World Honored Ones (Bhagavans) will appear in the future, there will be a clear record. Because there is no record of denial, it is known that this is spoken by the Buddha (Enlightened One). Second, 'concurrent practice' means that the Sravakayana (Hearer Vehicle) and the Mahayana (Great Vehicle) are not one before and one after, but practice concurrently. How do you know that only the Mahayana (Great Vehicle) is not spoken by the Buddha (Enlightened One)? Third, 'non-practice' means that the Mahayana (Great Vehicle) is deep and vast, and cannot be believed by those who only rely on speculation, let alone the various theories created by the Tirthikas (Non-Buddhists). They cannot understand the seed of Mahayana (Great Vehicle). Therefore, they cannot practice the Mahayana (Great Vehicle). Because they cannot practice it, it proves that the Mahayana (Great Vehicle) is spoken by the Buddha (Enlightened One). Fourth, 'accomplishment' means that if you say that others attained Bodhi (Enlightenment) and then proclaimed the Mahayana (Great Vehicle),
有大乘。非是今佛說有大乘。若作此執則反成我義。彼得菩提亦即是佛如是說故。第五體者。若汝言余佛有大乘體此佛無大乘體。若作此執亦成我義。大乘無異體是一故。第六非體者。若汝言此佛無大乘體。則聲聞乘亦無體。若汝言聲聞乘是佛說故有體大乘非佛說故無體。若作此執有大過失。若無佛乘而有佛出說聲聞乘者理不應故。第七能治者。由依此法修行得無分別智。由無分別智慧破諸煩惱。由此因故不得言無大乘。第八文異者。大乘甚深非如文義。不應一向隨文取義言非佛語。複次若汝言初不記者。由佛無功用心舍故。若作此執是義不然。偈曰。
諸佛三因緣 現見亦護法 如來智無礙 舍者不應爾
釋曰。若此大乘非佛說者。是為大障。諸佛有三因緣。何故不記。一無功用智恒起是眼恒見。二恒作正勤守護正法。三如來智力無有障礙。由此三因。汝言舍而不記者。不應道理。複次若汝言有體者。即聲聞乘是大乘體。何以故。即以此乘得大菩提故。若作此執是義不然。偈曰。
非全非不違 非行非教授 是故聲聞乘 非即是大乘
釋曰。有四因緣非即以聲聞乘為大乘體。非全故。非不違故。非行故。非教授故。非全者。聲聞乘無有利他教授。但為自厭離欲解脫而教授故。非不
【現代漢語翻譯】 現代漢語譯本：有大乘（Mahayana，偉大的載具）。並非是現在的佛陀才說有大乘。如果這樣認為，那就反而符合我的觀點了。因為他們獲得菩提（Bodhi，覺悟）也是佛陀所說的。第五，關於『體』的方面。如果你說其他的佛有大乘的『體』，而現在的佛沒有大乘的『體』。如果這樣認為，也符合我的觀點。因為大乘沒有不同的『體』，『體』只有一個。第六，關於『非體』的方面。如果你說現在的佛沒有大乘的『體』，那麼聲聞乘（Śrāvakayāna，聲聞弟子的載具）也沒有『體』。如果你說聲聞乘是佛陀所說所以有『體』，而大乘不是佛陀所說所以沒有『體』。如果這樣認為，那就犯了很大的錯誤。如果沒有佛乘，卻有佛陀出現並宣說聲聞乘，這是不合道理的。第七，關於『能治』的方面。因為依靠此法修行可以獲得無分別智（Nirvikalpa-jñāna，無分別的智慧）。依靠無分別智可以破除各種煩惱。因為這個原因，不能說沒有大乘。第八，關於『文異』的方面。大乘非常深奧，不能像理解文字的表面意思那樣去理解。不應該只按照字面意思來判斷說它不是佛陀所說。再者，如果你說佛陀最初沒有記錄大乘，是因為佛陀沒有用功用心而捨棄了它。如果這樣認為，這個說法是不對的。偈語說： 『諸佛有三種因緣，現見也護持正法，如來的智慧沒有障礙，捨棄大乘是不應該的。』 解釋說：如果這個大乘不是佛陀所說，那就是很大的障礙。諸佛有三種因緣。為什麼不記錄大乘呢？第一，無功用智恒常生起，就像眼睛一樣恒常看見。第二，恒常精進地守護正法。第三，如來的智慧力量沒有障礙。因為這三種原因，你說佛陀捨棄而不記錄，是不合道理的。再者，如果你說有『體』，那麼聲聞乘就是大乘的『體』。為什麼呢？因為依靠這個乘可以獲得大菩提。如果這樣認為，這個說法是不對的。偈語說： 『非完全相同，也非完全不同，非相同的修行，也非相同的教授，所以聲聞乘不是大乘。』 解釋說：有四種原因說明不能把聲聞乘當作大乘的『體』。非完全相同，也非完全不同，非相同的修行，也非相同的教授。非完全相同，是因為聲聞乘沒有利益他人的教授，只是爲了自己厭離慾望而解脫才進行教授。
【English Translation】 English version: There is Mahayana (Mahāyāna, the Great Vehicle). It is not that the current Buddha is the only one who speaks of Mahayana. If you hold this view, it actually aligns with my own. Because their attainment of Bodhi (Bodhi, Enlightenment) is also what the Buddha spoke of. Fifth, regarding the aspect of 'essence' (體). If you say that other Buddhas have the 'essence' of Mahayana, but this Buddha does not have the 'essence' of Mahayana. If you hold this view, it also aligns with my own. Because Mahayana does not have different 'essences'; there is only one 'essence'. Sixth, regarding the aspect of 'non-essence' (非體). If you say that this Buddha does not have the 'essence' of Mahayana, then the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers) also does not have an 'essence'. If you say that the Śrāvakayāna is spoken by the Buddha, so it has an 'essence', while Mahayana is not spoken by the Buddha, so it does not have an 'essence'. If you hold this view, then you have made a great mistake. If there is no Buddha-vehicle, yet a Buddha appears and proclaims the Śrāvakayāna, this is not reasonable. Seventh, regarding the aspect of 'that which can cure' (能治). Because by relying on this Dharma to practice, one can attain non-discriminating wisdom (Nirvikalpa-jñāna, non-conceptual wisdom). By relying on non-discriminating wisdom, one can destroy all afflictions. Because of this reason, one cannot say that there is no Mahayana. Eighth, regarding the aspect of 'difference in text' (文異). Mahayana is very profound and cannot be understood like the literal meaning of the text. One should not judge it as not being spoken by the Buddha simply by following the literal meaning. Furthermore, if you say that the Buddha did not initially record Mahayana because the Buddha did not put in effort and mind and abandoned it. If you hold this view, this statement is not correct. The verse says: 'The Buddhas have three causes and conditions, they directly see and also protect the Dharma, the Tathagata's wisdom is without obstruction, abandoning it is not appropriate.' The explanation says: If this Mahayana is not spoken by the Buddha, then it is a great obstacle. The Buddhas have three causes and conditions. Why did they not record Mahayana? First, effortless wisdom constantly arises, just like the eyes constantly see. Second, they constantly diligently protect the Dharma. Third, the Tathagata's wisdom power is without obstruction. Because of these three reasons, your saying that the Buddha abandoned it and did not record it is not reasonable. Furthermore, if you say that there is an 'essence', then the Śrāvakayāna is the 'essence' of Mahayana. Why? Because by relying on this vehicle, one can attain great Bodhi. If you hold this view, this statement is not correct. The verse says: 'It is not entirely the same, nor entirely different, not the same practice, nor the same teaching, therefore the Śrāvakayāna is not the Mahayana.' The explanation says: There are four reasons why one cannot regard the Śrāvakayāna as the 'essence' of Mahayana. It is not entirely the same, nor entirely different, not the same practice, nor the same teaching. It is not entirely the same because the Śrāvakayāna does not have teachings for benefiting others, but only teaches for one's own renunciation of desire and liberation.
違者。若言聲聞乘以自方便而教授他。即是他利教授。是義不然。何以故。雖以自利安他。彼亦自求涅槃勤行方便。不可以此得大菩提故。非行者。若汝言若能久行聲聞乘行則得大菩提果。是義不然。非方便故。聲聞乘非大菩提。方便不以久行。非方便能得大乘果。譬如構角求乳。不可得故。非教授者。如大乘教授聲聞乘無。是故聲聞乘不得即是大乘。複次今更示汝相違義。偈曰。
發心與教授 方便及住持 時節下上乘 五事一切異
釋曰。聲聞乘與大乘有五種相違。一發心異。二教授異。三方便異。四住持異。五時節異。聲聞乘若發心若教授若勤方便。皆為自得涅槃故。住持亦少。福智聚小故。時節亦少。乃至三生得解脫故。大乘不爾。發心教授勤方便。皆為利他故。住持亦多。福智聚大故。時節亦多。經三大阿僧祇劫故。如是一切相違。是故不應以小乘行而得大乘果。複次若汝言佛語有三相。一者入修多羅。二者顯示毗尼。三者不違法空。汝以一切法無自性而為教授。違此三相故非佛語。若作此執是義不然。偈曰。
入自大乘經 現自煩惱滅 廣大甚深義 不違自法空
釋曰。今此大乘亦不違三相。入自大乘修多羅故。現自煩惱毗尼故。由菩薩以分別為煩惱故。廣大甚深即是
【現代漢語翻譯】 現代漢語譯本：如果有人說，聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的乘法）以其自身方便之法來教授他人，那就是以利他為目的的教授。這種說法是不對的。為什麼呢？即使是以自利來使他人安樂，他們也只是爲了自己尋求涅槃（Nirvāṇa，解脫），勤奮地修行方便之法。但因為這些方法不能使人獲得大菩提（Mahābodhi，偉大的覺悟），所以不是真正的修行。如果你們說，如果能長期修行聲聞乘的法門，就能獲得大菩提的果實，這種說法也是不對的。因為這不是正確的方便之法。聲聞乘不是通往大菩提的途徑，即使長期修行這種非正途的方便之法，也不能獲得大乘（Mahāyāna，偉大的乘法）的果實。這就好比想要從牛角里擠出牛奶，是不可能實現的。也不是真正的教授。因為大乘的教授方法在聲聞乘中是沒有的。所以，聲聞乘不能等同於大乘。此外，我現在再向你們展示其中的矛盾之處。偈頌說： 『發心與教授，方便及住持，時節下上乘，五事一切異。』 解釋：聲聞乘與大乘有五種不同之處。一是發心不同。二是教授方法不同。三是方便之法不同。四是住持（維持）的方式不同。五是時節（時間）不同。聲聞乘無論是發心、教授還是勤奮修行方便之法，都是爲了自己獲得涅槃。住持的時間也很短，因為積累的福德和智慧很少。證得解脫所需的時間也很短，乃至三生就能獲得解脫。大乘則不是這樣。發心、教授和勤奮修行方便之法，都是爲了利益他人。住持的時間也很長，因為積累的福德和智慧很多。證得菩提所需的時間也很長，需要三大阿僧祇劫（Asaṃkhyeya-kalpa，極長的時間單位）。像這樣一切都截然不同，所以不應該認為通過修行小乘（Hīnayāna，較小的乘法）的法門就能獲得大乘的果實。此外，如果你們說佛陀的教誨有三個特點：一是符合修多羅（Sūtra，經），二是顯示毗尼（Vinaya，戒律），三是不違背法空（Dharma-śūnyatā，諸法皆空的真理）。如果你們以一切法無自性（Svabhāva，事物自身存在的本性）作為教授的內容，就違背了這三個特點，所以不是佛陀的教誨。如果你們這樣認為，這種說法是不對的。偈頌說： 『入自大乘經，現自煩惱滅，廣大甚深義，不違自法空。』 解釋：現在，這種大乘的教義並不違背這三個特點。因為它符合大乘的修多羅。它也展現了煩惱的止息，因為菩薩（Bodhisattva，立志成佛的修行者）將分別念視為煩惱。廣大而深奧的意義就是...
【English Translation】 English version: If someone says that the Śrāvakayāna (the vehicle of those who hear the teachings) teaches others with its own expedient means, that is a teaching for the benefit of others. This is not correct. Why? Even if it is to make others happy through self-benefit, they are only seeking Nirvāṇa (liberation) for themselves, diligently practicing expedient means. But because these methods cannot lead to Mahābodhi (great enlightenment), they are not true practice. If you say that if one can practice the Śrāvakayāna path for a long time, one can obtain the fruit of Mahābodhi, this is also incorrect. Because this is not the correct expedient means. The Śrāvakayāna is not the path to Mahābodhi, and even if one practices this incorrect expedient means for a long time, one cannot obtain the fruit of the Mahāyāna (the great vehicle). It is like trying to get milk from a cow's horn, which is impossible. Nor is it true teaching. Because the teaching methods of the Mahāyāna are not found in the Śrāvakayāna. Therefore, the Śrāvakayāna cannot be equated with the Mahāyāna. Furthermore, I will now show you the contradictions within it. The verse says: 'Aspiration and teaching, expedient means and sustenance, time, the lower and upper vehicles, these five things are all different.' Explanation: The Śrāvakayāna and the Mahāyāna have five differences. First, the aspiration is different. Second, the teaching methods are different. Third, the expedient means are different. Fourth, the way of sustenance is different. Fifth, the time is different. Whether it is aspiration, teaching, or diligent practice of expedient means, the Śrāvakayāna is all for oneself to obtain Nirvāṇa. The time of sustenance is also short, because the accumulated merit and wisdom are little. The time required to attain liberation is also short, even three lives can attain liberation. The Mahāyāna is not like this. Aspiration, teaching, and diligent practice of expedient means are all for the benefit of others. The time of sustenance is also long, because the accumulated merit and wisdom are much. The time required to attain Bodhi is also long, requiring three great Asaṃkhyeya-kalpas (immeasurably long eons). Since everything is so different, one should not think that one can obtain the fruit of the Mahāyāna by practicing the path of the Hīnayāna (the lesser vehicle). Furthermore, if you say that the Buddha's teachings have three characteristics: first, they conform to the Sūtra (discourses); second, they reveal the Vinaya (discipline); and third, they do not contradict Dharma-śūnyatā (the emptiness of all phenomena). If you take the non-self-nature (Svabhāva, inherent existence) of all dharmas as the content of your teaching, you violate these three characteristics, so it is not the Buddha's teaching. If you think this way, this statement is incorrect. The verse says: 'Entering one's own Mahāyāna Sūtra, revealing the cessation of one's own afflictions, the vast and profound meaning, does not contradict one's own Dharma-śūnyatā.' Explanation: Now, this Mahāyāna teaching does not violate these three characteristics. Because it conforms to the Mahāyāna Sūtra. It also reveals the cessation of afflictions, because the Bodhisattva (one who aspires to Buddhahood) regards conceptual thought as affliction. The vast and profound meaning is...
菩薩法空。不違此空得大菩提故。是故此乘與三相不相違。複次前說不行者。我今更示此義令汝信受。偈曰。
有依及不定 緣俗亦不普 退屈忖度人 寧解大乘義
釋曰。由有五因彼忖度者不能得入大乘境界。彼智有依故。不定故。緣俗故。不普故。退屈故。彼有依者。智依教生。非證智故。不定者。有時更有。異智生故。緣俗者。忖度世諦。不及第一義諦故。不普者。雖緣世諦但得少解。不解一切故。退屈者。諍論辯窮即默然故。大乘者即無所依乃至終不退屈。不退屈者。無量經中有百千偈說大乘法。由得此法辯才無盡。是故大乘非忖度人境。問汝說聲聞乘非佛菩提方便。若爾何者是耶。偈曰。
廣大及甚深 成熟無分別 說此二方便 即是無上乘
釋曰。廣大者。謂諸神通。由極勤方便令他信解故。甚深者。謂無分別智。由難行故如其次第。一為成熟眾生。二為成熟佛法。即說此二為無上菩提方便。此二方便即是無上乘體。問若爾有人于中怖畏。過失云何。偈曰。
不應怖而怖 由怖被燒然 怖引非福故 長時過患起
釋曰。若人非怖畏處妄生怖畏。是人即墮極熱惡道而被燒然。何以故。由此怖畏引大非福聚生。由此罪故能令是人經無量劫受大熱惱。問彼人
【現代漢語翻譯】 現代漢語譯本：菩薩了悟諸法性空，正因為不違背這種空性，才能證得大菩提。因此，大乘與三相（指無常、苦、空）並不相違背。此外，前面所說的不行，我現在進一步闡釋這個道理，讓你們信受。偈頌說： 『有所依及不定，緣於世俗亦不普遍，退縮畏懼、妄加揣度之人，怎能理解大乘的真義？』 解釋：由於有五種原因，那些妄加揣度的人不能進入大乘的境界。他們的智慧有所依憑，不確定，緣於世俗，不普遍，並且容易退縮。所謂『有所依』，是指他們的智慧依賴於教法而生，不是通過證悟而獲得的智慧。所謂『不定』，是指有時會有其他的異類智慧產生。所謂『緣於世俗』，是指他們揣度世俗諦，不能達到第一義諦。所謂『不普遍』，是指他們雖然緣於世俗諦，但只能得到少許理解，不能理解一切。所謂『退縮』，是指他們在爭論辯駁窮盡時就沉默不語。而大乘，就是無所依憑，乃至最終都不會退縮。所謂『不退縮』，是指在無量經典中有成百上千的偈頌宣說大乘佛法，由於得到這種佛法，辯才就會無窮無盡。因此，大乘不是妄加揣度之人所能達到的境界。有人問：你說聲聞乘不是成佛菩提的方便，那麼，什麼是成佛菩提的方便呢？偈頌說： 『廣大及甚深，成熟眾生無分別，宣說這兩種方便，即是無上乘。』 解釋：所謂『廣大』，是指諸種神通，通過極其勤奮的方便，使他人信服和理解。所謂『甚深』，是指無分別智，因為它難以修行。按照次第，第一是爲了成熟眾生，第二是爲了成熟佛法。宣說這兩種方便就是無上菩提的方便。這兩種方便就是無上乘的本體。有人問：如果有人因此而感到恐懼，會有什麼過失呢？偈頌說： 『不應怖畏而怖畏，由於怖畏而被燒燃，怖畏會引來非福，長久的過患由此而生。』 解釋：如果有人在不應該感到怖畏的地方妄生怖畏，這個人就會墮入極其酷熱的惡道而被燒燃。為什麼呢？因為這種怖畏會引來巨大的非福德聚集產生。由於這種罪過，能使這個人經歷無量劫遭受巨大的熱惱。有人問：那個人
【English Translation】 English version: The Bodhisattva realizes the emptiness of all dharmas (phenomena), and it is precisely by not contradicting this emptiness that one attains Great Bodhi (Enlightenment). Therefore, this Mahayana (Great Vehicle) does not contradict the three characteristics (impermanence, suffering, and emptiness). Furthermore, regarding what was said earlier about 'non-practice,' I will now further explain this meaning so that you may believe and accept it. The verse says: 'Those who are dependent and uncertain, who are attached to the mundane and not comprehensive, who are timid and speculative, how can they understand the meaning of Mahayana?' Explanation: Due to five reasons, those who speculate cannot enter the realm of Mahayana. Their wisdom is dependent, uncertain, attached to the mundane, not comprehensive, and easily discouraged. 'Dependent' means their wisdom arises from teachings, not from realized wisdom. 'Uncertain' means that sometimes other, different wisdom arises. 'Attached to the mundane' means they speculate about conventional truth (satyas), not reaching the ultimate truth (paramartha satya). 'Not comprehensive' means that although they are attached to conventional truth, they only gain a little understanding, not understanding everything. 'Discouraged' means they become silent when arguments and debates are exhausted. Mahayana, however, is without dependence and ultimately never discouraged. 'Not discouraged' means that in countless sutras, there are hundreds and thousands of verses that expound the Mahayana Dharma. By obtaining this Dharma, eloquence is inexhaustible. Therefore, Mahayana is not a realm for speculative people. Someone asks: You say the Sravaka Vehicle (Hearer Vehicle) is not a means to Buddhahood (Bodhi), then what is it? The verse says: 'Vast and profound, maturing beings without discrimination, expounding these two means, is the unsurpassed vehicle.' Explanation: 'Vast' refers to the various supernormal powers (神通, 神通). Through extremely diligent skillful means, others are made to believe and understand. 'Profound' refers to non-discriminating wisdom (無分別智, wú fēnbié zhì), because it is difficult to practice. In order, first, to mature sentient beings, and second, to mature the Buddha Dharma. These two are said to be the means to unsurpassed Bodhi. These two means are the essence of the unsurpassed vehicle. Someone asks: If someone is afraid of this, what are the faults? The verse says: 'Fearing what should not be feared, being burned by fear, fear leads to non-merit, and long-lasting suffering arises from this.' Explanation: If someone falsely fears where there should be no fear, that person will fall into extremely hot evil realms and be burned. Why? Because this fear leads to the accumulation of great non-merit. Because of this sin, that person can experience great heat and suffering for countless eons. Someone asks: That person
復有何因生此怖畏。偈曰。
非性非法朋 少慧少因力 怖此深妙法 退失大菩提
釋曰。若人生怖由四因緣。一非種性。離菩薩性故二非法朋。離善知識故三少慧力。未解大乘法空故。四少因力。先世不種諸波羅蜜自性善根故。由此因緣于甚深妙法橫生怖想。由此想故於大菩提福智二聚應得不得。是名為退。汝今應知。此退過患最極深重。已說怖過及怖因。次說不應怖畏因。偈曰。
無異即互無 有異即險處 無譬種種說 續說多門說 非有如文義 諸佛甚深體 聰慧正觀人 應知不應怖
釋曰。無異即互無者。若汝言聲聞乘即是大乘無異大乘體。若如是者。即聲聞辟支佛乘復無有體。何以故。由得佛故。如是一切皆是佛乘。何因怖耶。有異即險處者。若汝許有異大乘體。此體即是一切智道。最為第一險處。由難度故此應仰信。何因怖耶。無譬者。於一時中無二大乘並出可以相比。何因怖一不怖二耶。種種說者。今此大乘非獨說空。亦說大福智聚。應解此意。何因獨怖空耶。續說者一切時中決定相續說空汝非乍聞。何因怖耶。多門說者彼彼經中多門異說顯大要用。破諸分別得無分別智。若異此說無大用者。如來但應言空不說如法性實際等。既說有多門何因獨怖空耶。非有
【現代漢語翻譯】 現代漢語譯本： 還有什麼原因會產生這種怖畏呢？偈語說：
『非是菩薩種性，不親近正法之友，缺少智慧和因緣之力，才會對這甚深微妙之法感到恐懼，從而退失追求大菩提之心。』
解釋：如果有人產生怖畏，是由於四種因緣：一是並非菩薩種性（離菩薩種性故）；二是不親近正法之友（離善知識故）；三是缺少智慧之力（未解大乘法空之理故）；四是缺少因緣之力（前世沒有種植諸波羅蜜（paramita）自性的善根故）。由於這些因緣，對於甚深微妙之法橫生恐怖之想。由於這種想法，對於大菩提的福德和智慧二種積聚，本應得到卻無法得到，這叫做退失。你應該知道，這種退失的過患極其深重。已經說完了怖畏的過患和怖畏的原因，下面說不應該怖畏的原因。偈語說：
『沒有差異就等於相互否定，認為有差異就進入了危險之地，無法用比喻來說明，種種說法，持續不斷地宣說，從多個角度闡述，並非如文字表面那樣簡單，諸佛甚深的法體，聰慧且能正確觀察的人，應該明白這些道理，不應該感到恐懼。』
解釋：『沒有差異就等於相互否定』，如果你們說聲聞乘（sravakayana）就是大乘（Mahayana），沒有與大乘的本體差異。如果這樣說，那麼聲聞乘、辟支佛乘（Pratyekabuddhayana）也就沒有本體了。為什麼呢？因為證得佛果的緣故。這樣一切都是佛乘（Buddhayana），為何還要怖畏呢？『認為有差異就進入了危險之地』，如果你們認為有異於大乘的本體，這個本體就是一切智之道，是最為第一的險地，因為難以證悟，所以應該仰信，為何還要怖畏呢？『無法用比喻來說明』，在同一時間沒有兩個大乘同時出現可以相比，為何只怖畏一個而不怖畏兩個呢？『種種說法』，現在這個大乘並非只說空性（sunyata），也說大福德智慧的積聚，應該理解這個意思，為何只怖畏空性呢？『持續不斷地宣說』，一切時中決定相續不斷地說空性，你並非是初次聽聞，為何還要怖畏呢？『從多個角度闡述』，在各個經典中從多個不同的角度闡述，是爲了顯現大乘的要用，破除各種分別，從而得到無分別智。如果不是這樣闡述，就沒有大的作用，如來（Tathagata）就應該只說空性，而不說如法性、實際等等。既然說了有多種角度，為何只怖畏空性呢？並非有
【English Translation】 English version: Furthermore, what causes give rise to this fear? The verse says:
'Not of the right lineage, not associating with righteous friends, lacking wisdom and the power of causes, one fears this profound and subtle Dharma, thus losing the great Bodhi.'
Explanation: If a person experiences fear, it is due to four causes: first, not being of the Bodhisattva lineage (being apart from the Bodhisattva nature); second, not associating with righteous friends (being apart from good teachers); third, lacking the power of wisdom (not understanding the emptiness of the Mahayana Dharma); fourth, lacking the power of causes (not having planted the seeds of good roots of the Paramita nature in previous lives). Due to these causes, one develops fearful thoughts towards the profound and subtle Dharma. Because of this thought, one is unable to attain the accumulation of merit and wisdom of great Bodhi, which one should have attained. This is called regression. You should know that the fault of this regression is extremely profound and serious. Having spoken of the faults of fear and the causes of fear, next, I will speak of the reasons why one should not be afraid. The verse says:
'No difference is mutual negation; assuming difference is a dangerous place; indescribable by analogy, various explanations, continuous explanations, explanations from multiple perspectives; not as simple as the literal meaning, the profound essence of all Buddhas; the wise who observe correctly should understand and not be afraid.'
Explanation: 'No difference is mutual negation' means if you say that the Sravakayana is the Mahayana, and there is no difference from the essence of Mahayana. If this is the case, then the Sravakayana and Pratyekabuddhayana also have no essence. Why? Because of attaining Buddhahood. Thus, everything is Buddhayana, so why be afraid? 'Assuming difference is a dangerous place' means if you admit that there is a difference from the essence of Mahayana, this essence is the path of omniscience, the most dangerous place, because it is difficult to realize, so one should have faith, why be afraid? 'Indescribable by analogy' means there are no two Mahayanas appearing simultaneously at the same time that can be compared, why fear one and not fear two? 'Various explanations' means that this Mahayana does not only speak of emptiness (sunyata), but also speaks of the accumulation of great merit and wisdom, one should understand this meaning, why only fear emptiness? 'Continuous explanations' means that emptiness is continuously and decisively explained at all times, you are not hearing it for the first time, why be afraid? 'Explanations from multiple perspectives' means that various different explanations in various sutras are to reveal the essential function of Mahayana, to break through all discriminations, and thus attain non-discriminating wisdom. If it were not explained in this way, there would be no great function, the Tathagata should only speak of emptiness, and not speak of suchness, reality, etc. Since it is said that there are multiple perspectives, why only fear emptiness? Not having
如文義者。大乘甚深不如文義。何因隨文取義而怖空耶。諸佛甚深體者。佛性甚深卒難覺識應求了別何因怖耶。由如是等因緣故。聰慧正觀人於此大乘不應怖畏。已說不應怖畏因。次說能行此法智。偈曰。
隨次聞思修 得法及得慧 此智行此法 未得勿非毀
釋曰。若人最初依善知識能起正聞。次於正義能起正憶。次於真實境界得生正智。次從彼彼得證法果。次從彼後起解脫智。是人此智隨深入遠能行此法。汝若自無此智。不應決定言非佛語。已說能行此法智。次遮怖畏此法句。偈曰。
不解解不深 深非思度解 解深得解脫 諸怖不應爾
釋曰。不解者。若汝言如是深法非我所解。如是起怖畏者不應爾。解不深者。若汝言佛解亦不深。如其解深何故說深。如是起怖畏者不應爾。深非思度解者。若汝言何故此深。非思量境界。如是起怖畏者不應爾。解深得解脫者。若汝言何故獨解深義能得解脫。非思量人能得解脫。如是起怖畏者不應爾。如是已遮怖畏此法句。次以不信成立大乘。偈曰。
由小信界伴 不解深大法 由汝不解故 成我無上乘
釋曰。小信者。狹劣信解故。小界者。阿梨耶識中熏習小種子故。小伴者。相似信界為眷屬故。此三若小則不信別有大乘。
【現代漢語翻譯】 現代漢語譯本： 如果有人說符合經文表面意思的理解才是正確的。那麼，大乘佛法如此深奧，不是僅僅通過字面意思就能理解的。為什麼因為害怕空性，就只按照字面意思去理解佛法呢？諸佛的甚深法體，佛性（Buddha-nature）如此深奧，難以覺察和認識，應該努力去尋求真正的理解，為什麼要害怕呢？因為這些原因，有智慧、有正確見解的人不應該對大乘佛法感到害怕。上面已經說了不應該害怕的原因，接下來講能夠修行這種佛法的智慧。偈頌說： 『依次聽聞、思考、修習， 獲得佛法以及智慧。 這種智慧能修行此法， 未獲得時不要輕易誹謗。』 解釋：如果有人最初依靠善知識（Kalyāṇa-mitra）能夠產生正確的聽聞，然後對於正確的意義能夠產生正確的憶念，接著對於真實的境界能夠產生正確的智慧，然後從這些智慧中證得佛法的果實，再從這些果實之後生起解脫的智慧。這樣的人，他的智慧隨著深入和擴充套件，就能夠修行這種佛法。如果你自己沒有這種智慧，就不應該斷然說這不是佛說的話。上面已經說了能夠修行這種佛法的智慧，接下來遮止因為害怕這種佛法而產生的言論。偈頌說： 『不理解，理解不深刻， 深刻的道理不是思量可以理解的， 理解深刻才能得到解脫， 不應該因此而感到害怕。』 解釋：『不理解』，如果你說這種深奧的佛法不是我所能理解的，因此產生害怕，這是不應該的。『理解不深刻』，如果你說佛的理解也不深刻，如果理解深刻，為什麼還要說深奧呢？因此產生害怕，這也是不應該的。『深刻的道理不是思量可以理解的』，如果你說為什麼這種深刻的道理，不是思量所能達到的境界，因此產生害怕，這也是不應該的。『理解深刻才能得到解脫』，如果你說為什麼只有理解深刻的意義才能得到解脫，而不是通過思量的人才能得到解脫，因此產生害怕，這也是不應該的。上面已經遮止了因為害怕這種佛法而產生的言論，接下來用不相信來成立大乘佛法。偈頌說： 『由於狹小的信解和界限，以及同伴， 不理解深奧的佛法。 由於你不理解的緣故， 反而成就了我無上的大乘佛法。』 解釋：『狹小的信解』，因為狹隘低劣的信解。『界限』，阿梨耶識（Ālaya-vijñāna）中熏習的狹小種子。『同伴』，相似的信解作為眷屬。這三者如果狹小，就不相信還有其他的大乘佛法存在。
【English Translation】 English version: If someone says that understanding according to the literal meaning of the scriptures is correct, then the profound Dharma of Mahāyāna is not something that can be understood merely through literal meaning. Why, out of fear of emptiness, do you only understand the Dharma according to the literal meaning? The profound Dharma body of the Buddhas, the Buddha-nature (Buddha-nature), is so profound that it is difficult to perceive and recognize. One should strive to seek true understanding. Why be afraid? Because of these reasons, wise people with correct views should not be afraid of the Mahāyāna Dharma. The reasons why one should not be afraid have been stated above. Next, the wisdom to practice this Dharma will be discussed. The verse says: 『Following the order of hearing, thinking, and cultivating, Obtaining the Dharma and wisdom. This wisdom can practice this Dharma, Do not slander it lightly when you have not obtained it.』 Explanation: If someone initially relies on a virtuous friend (Kalyāṇa-mitra) to generate correct hearing, then generates correct recollection of the correct meaning, then generates correct wisdom regarding the true realm, then attains the fruits of the Dharma from these wisdoms, and then generates the wisdom of liberation after these fruits. Such a person, with their wisdom deepening and expanding, can practice this Dharma. If you do not have this wisdom yourself, you should not definitively say that these are not the words of the Buddha. The wisdom to practice this Dharma has been stated above. Next, refuting the statements arising from fear of this Dharma. The verse says: 『Not understanding, understanding not profound, Profound principles cannot be understood by thinking, Understanding profoundly leads to liberation, One should not be afraid because of this.』 Explanation: 『Not understanding,』 if you say that this profound Dharma is not something I can understand, and therefore you are afraid, this should not be the case. 『Understanding not profound,』 if you say that the Buddha's understanding is also not profound, if the understanding is profound, why say it is profound? Therefore, being afraid is also not appropriate. 『Profound principles cannot be understood by thinking,』 if you say why this profound principle is not a realm that can be reached by thinking, and therefore you are afraid, this should also not be the case. 『Understanding profoundly leads to liberation,』 if you say why only understanding the profound meaning can lead to liberation, and not those who think, and therefore you are afraid, this should also not be the case. The statements arising from fear of this Dharma have been refuted above. Next, establishing the Mahāyāna Dharma through disbelief. The verse says: 『Due to small faith, boundaries, and companions, Not understanding the profound Dharma. Because you do not understand, It instead accomplishes my unsurpassed Mahāyāna Dharma.』 Explanation: 『Small faith,』 because of narrow and inferior faith and understanding. 『Boundaries,』 the small seeds cultivated in the Ālaya-vijñāna (Ālaya-vijñāna). 『Companions,』 similar faith and understanding as relatives. If these three are small, then they do not believe that other Mahāyāna Dharmas exist.
由此不信則成我所立是無上法。已說成立大乘次遮謗毀大乘。偈曰。
隨聞而得覺 未聞慎勿毀 無量余未聞 謗者成癡業
釋曰。汝隨少聞得有覺悟。不應隨聞復生謗毀。汝于未聞無信可爾。何以故。不積善故未聞者多慎勿謗毀。汝無簡別若生謗毀更增癡業。壞前聞故。已遮謗毀。次遮邪思。偈曰。
如文取義時 師心退真慧 謗說及輕法 緣此大過生
釋曰。師心者。謂自見取。非智者。邊求義故。退真慧者。如實真解未得退故。謗說者。毀善說故。輕法者。嫉所聞故。緣此非福次身受大苦報。是名大過起。已遮邪思。次遮惡意。偈曰。
惡意自性惡 不善不應起 況移于善處 應舍大過故
釋曰。惡意者。是憎嫉心。自性惡者。此心是自性罪。尚不可於過失法中起。何況于非過法中起。是故急應須舍大過患故。成宗品究竟。
大乘莊嚴經論歸依品第三
釋曰。如此已成立大乘。次依大乘攝勝歸依。偈曰。
若人歸三寶 大乘歸第一 一切遍勇猛 得果不及故
釋曰。一切歸依三寶中。應知大乘歸依最為第一。何以故。由四種大義自性勝故。何者四義。一者一切遍義。二者勇猛義。三者得果義。四者不及義。此義后當說。由此四
【現代漢語翻譯】 現代漢語譯本： 如果因此不相信，那就成就了我所建立的無上之法。已經說了成立大乘，接下來遮止誹謗大乘。偈語說： 『隨聽聞而有所覺悟，未聽聞的要謹慎不要譭謗，還有無量未曾聽聞的，誹謗的人會造成愚癡的業。』 解釋說：你隨著少量聽聞就能有所覺悟，不應該隨著聽聞又產生誹謗毀壞。你對於未聽聞的沒有信心也可以。為什麼呢？因為不積累善業的緣故，未聽聞的很多，要謹慎不要誹謗毀壞。你沒有簡別能力，如果產生誹謗毀壞，會更加增長愚癡的業，破壞之前聽聞的。已經遮止了誹謗毀壞，接下來遮止邪思。偈語說： 『如果按照文字表面意思來取義，用自己的想法，就會退失真正的智慧，誹謗正說以及輕視佛法，因為這些緣故會產生大的過失。』 解釋說：『師心』，就是指自己的主觀看法。不是有智慧的人，在片面追求意義的緣故。『退真慧』，如實的真正理解沒有得到，所以退失。『謗說』，是毀壞好的說法的緣故。『輕法』，是嫉妒所聽聞的緣故。因為這些非福德的緣故，來世會受到大的痛苦報應。這叫做大的過失產生。已經遮止了邪思，接下來遮止惡意。偈語說： 『惡意從自性上來說就是惡的，不善的念頭不應該生起，何況是轉移到善良的地方，應該捨棄這種大的過失。』 解釋說：『惡意』，是憎恨嫉妒的心。『自性惡』，這種心是自性罪。尚且不可以在有過失的法中生起，何況在沒有過失的法中生起。因此急切地應當捨棄這種大的過患。成宗品到此結束。 《大乘莊嚴經論》歸依品第三 解釋說：像這樣已經成立了大乘，接下來依靠大乘來攝取殊勝的歸依。偈語說： 『如果有人歸依三寶，大乘的歸依最為第一，一切普遍、勇猛，得到的結果比不上它的緣故。』 解釋說：一切歸依三寶之中，應當知道大乘的歸依最為第一。為什麼呢？由於四種大的意義，自性殊勝的緣故。哪四種意義呢？一是，一切普遍的意義；二是，勇猛的意義；三是，得到結果的意義；四是，比不上的意義。這些意義後面會講到。由於這四種。
【English Translation】 English version: If, because of this, one does not believe, then what I have established as the unsurpassed Dharma is accomplished. Having spoken of establishing the Mahāyāna, next, refuting slander against the Mahāyāna. The verse says: 'Following hearing, one attains awakening; what has not been heard, be cautious not to denigrate. Limitless are the things yet unheard; those who slander create deeds of delusion.' Explanation: You, following a small amount of hearing, can attain awakening. You should not, following hearing, again generate slander and disparagement. It is permissible for you to have no faith in what has not been heard. Why? Because of not accumulating good deeds, there are many things unheard; be cautious not to slander and disparage. If you have no ability to discern and generate slander and disparagement, you will further increase deeds of delusion, destroying what was previously heard. Having refuted slander and disparagement, next, refuting wrong thinking. The verse says: 'When taking meaning according to the text, using one's own mind diminishes true wisdom. Slandering the teaching and belittling the Dharma, because of these, great faults arise.' Explanation: 'Using one's own mind' refers to one's own subjective views. It is not the way of the wise, who seek meaning one-sidedly. 'Diminishes true wisdom' means that the true and accurate understanding has not been attained, so it diminishes. 'Slandering the teaching' is because of destroying good teachings. 'Belittling the Dharma' is because of being jealous of what is heard. Because of these non-meritorious actions, one will receive great suffering in the next life. This is called the arising of great faults. Having refuted wrong thinking, next, refuting malicious intent. The verse says: 'Malicious intent is evil by its very nature; unwholesome thoughts should not arise. How much more so when directed towards goodness; one should abandon such great faults.' Explanation: 'Malicious intent' is the mind of hatred and jealousy. 'Evil by its very nature' means that this mind is a sin by its very nature. It should not even arise in faulty dharmas, how much more so in faultless dharmas. Therefore, one should urgently abandon such great faults. The Chapter on Establishing the Doctrine is complete. The Ornament of the Great Vehicle Sutra, Chapter Three on Refuge Explanation: In this way, the Mahāyāna has been established. Next, relying on the Mahāyāna to take supreme refuge. The verse says: 'If a person takes refuge in the Three Jewels (Buddha, Dharma, Sangha), refuge in the Mahāyāna is the foremost, all-encompassing, courageous, because the results obtained cannot compare.' Explanation: Among all refuges in the Three Jewels, one should know that refuge in the Mahāyāna is the most supreme. Why? Because of the four great meanings, its nature is superior. What are the four meanings? First, the meaning of all-encompassing; second, the meaning of courageous; third, the meaning of obtaining results; fourth, the meaning of incomparable. These meanings will be explained later. Because of these four.
義多有留難。諸歸依者或能不能。能者為勝。已說歸依勝。次勸勝歸依。偈曰。
難起亦難成 應須大志意 為成自他利 當作勝歸依
釋曰。難起者。所謂勝愿。由弘誓故。難成者。所謂勝行。由經無量劫故。由如此難應須發大志意。何以故。為欲成就他利與自利故。他利者。所謂願行。由願行是名聞因故。自利者。所謂大義。由大義是自體果故。前說四義。今當先說一切遍義。偈曰。
眾生遍乘遍 智遍寂滅遍 是名智慧者 四種一切遍
釋曰。大乘歸依者有四種一切遍。一者眾生一切遍。欲度一切眾生故。二者乘一切遍。善解三乘故。三者智一切遍。通達二無我故。四者寂滅一切遍。生死涅槃體是一味。過惡功德不分別故。已說一切遍義。次說勇猛義。偈曰。
悕望佛菩提 不退難行行 諸佛平等覺 勇猛勝有三
釋曰。大乘歸依有三種勝勇猛。一愿勝勇猛。歸依佛時求大菩提多生歡喜知勝功德故。二者行勝勇猛。起修行時不退不屈難行行故。三者果勝勇猛。至成佛時與一切諸佛平等覺故。複次由此勇猛。彼諸佛子恒得善生。偈曰。
發心與智度 聚滿亦大慈 種子及生母 胎藏乳母勝
釋曰。菩薩善生有四義。一者種子勝。以菩提心為種
【現代漢語翻譯】 現代漢語譯本： 有很多阻礙和困難。那些想要皈依的人，或許不能做到，能做到的人是殊勝的。已經說了殊勝的皈依，接下來勸導殊勝的皈依。偈語說：
『難以發起也難以成就，應當需要遠大的志向和意願。爲了成就自己和他人的利益，應當做殊勝的皈依。』
解釋說：『難以發起』，指的是殊勝的願望，因為有弘大的誓願的緣故。『難以成就』，指的是殊勝的修行，因為要經歷無量劫的緣故。因為如此的困難，應當發起遠大的志向和意願。為什麼呢？爲了想要成就他人的利益和自己的利益的緣故。『他人的利益』，指的是愿和行，因為愿和行是名聞的原因。『自己的利益』，指的是大的意義，因為大的意義是自體果的緣故。前面說了四種意義，現在先說一切遍義。偈語說：
『眾生遍、乘遍、智遍、寂滅遍，這被稱為有智慧的人，具有四種一切遍。』
解釋說：大乘皈依者有四種一切遍。第一是眾生一切遍，想要度化一切眾生的緣故。第二是乘一切遍，善於理解三乘的緣故。第三是智一切遍，通達人無我和法無我的緣故。第四是寂滅一切遍，生死和涅槃的本體是一樣的，對於過失和功德不分別的緣故。已經說了一切遍義，接下來是勇猛義。偈語說：
『希望佛的菩提，不退轉地修行難行的修行，諸佛平等覺悟，勇猛殊勝有三種。』
解釋說：大乘皈依有三種殊勝的勇猛。第一是愿殊勝的勇猛，皈依佛的時候，求大菩提，多生歡喜，知道殊勝功德的緣故。第二是行殊勝的勇猛，開始修行的時候，不退轉不屈服，修行難行的修行的緣故。第三是果殊勝的勇猛，到成佛的時候，與一切諸佛平等覺悟的緣故。再次，因為這種勇猛，那些佛子常常得到善的出生。偈語說：
『發心和智度，積聚圓滿和大慈悲，種子和生母，胎藏和乳母殊勝。』
解釋說：菩薩善的出生有四種意義。第一是種子殊勝，以菩提心為種子。
【English Translation】 English version: There are many obstacles and difficulties. Those who seek refuge may not be able to do so, but those who can are superior. Having spoken of the superior refuge, next I encourage taking the superior refuge. The verse says:
'Difficult to initiate and difficult to accomplish, one should have great aspirations and intentions. In order to accomplish the benefit of oneself and others, one should take the superior refuge.'
The explanation says: 'Difficult to initiate' refers to the superior aspiration, because of the great vows. 'Difficult to accomplish' refers to the superior practice, because it takes countless kalpas. Because of such difficulties, one should generate great aspirations and intentions. Why? Because one wants to accomplish the benefit of others and the benefit of oneself. 'The benefit of others' refers to vows and practices, because vows and practices are the cause of fame. 'The benefit of oneself' refers to great meaning, because great meaning is the fruit of the self-nature. Having spoken of the four meanings earlier, now I will first speak of the meaning of all-pervasiveness. The verse says:
'Sentient beings' pervasiveness, vehicle's pervasiveness, wisdom's pervasiveness, nirvana's pervasiveness, these are called wise, possessing four kinds of all-pervasiveness.'
The explanation says: Those who take refuge in the Mahayana have four kinds of all-pervasiveness. First is sentient beings' all-pervasiveness, because they want to liberate all sentient beings. Second is vehicle's all-pervasiveness, because they are skilled in understanding the Three Vehicles. Third is wisdom's all-pervasiveness, because they are thoroughly versed in the two kinds of selflessness (人無我 person selflessness and 法無我 dharma selflessness). Fourth is nirvana's all-pervasiveness, because the essence of samsara and nirvana is the same, and they do not differentiate between faults and merits. Having spoken of the meaning of all-pervasiveness, next is the meaning of courage. The verse says:
'Hoping for the Bodhi of the Buddha, without regression practicing difficult practices, the Buddhas' equal enlightenment, courageous superiority has three kinds.'
The explanation says: Taking refuge in the Mahayana has three kinds of superior courage. First is the courage of superior aspiration, when taking refuge in the Buddha, seeking great Bodhi, generating much joy, and knowing the superior merits. Second is the courage of superior practice, when beginning to practice, without regression or yielding, practicing difficult practices. Third is the courage of superior fruit, when attaining Buddhahood, having equal enlightenment with all the Buddhas. Furthermore, because of this courage, those Buddha-children constantly obtain good births. The verse says:
'Generating the mind (Bodhicitta) and wisdom (Prajna), accumulating completeness and great compassion (Mahakaruna), the seed and the birth mother, the womb and the wet nurse are superior.'
The explanation says: A Bodhisattva's good birth has four meanings. First is the superiority of the seed, taking the Bodhi mind as the seed.
子故。二者生母勝。以般若波羅蜜為生母故。三者胎藏勝。以福智二聚住持為胎藏故。四者乳母勝。以大悲長養為乳母故。複次善生者。由勇猛故恒得勝身。偈曰。
妙相成生力 大樂大方便 如此四成就 是名為勝身
釋曰。菩薩身勝有四種。一者色勝。得妙相嚴身勝轉輪王等相故。二者力勝。得成熟眾生自在力故。三者樂勝。得寂滅上品佛地無邊樂故。四者智勝。得救一切眾生大巧方便故此四成就是名佛子善生。所謂色成就力成就樂成就智成就。複次由此勇猛得與王子相似。偈曰。
光授法自在 巧說善治攝 由此四因故 佛種則不斷
釋曰。由四因緣王種不斷。一者入位受職。二者增上無違。三者善能決判。四者分明賞罰。善生佛子亦爾。一者蒙光授。謂一切諸佛與大光明令受職故。二者法自在。謂於一切法中智慧自在他無違故。三者能巧說。謂對佛眾中善說法故。四者善治罰謂于學戒者過惡能治功德能攝故。複次由此勇猛得與大臣相似。偈曰。
入度見覺分 持密利眾生 由此四因故 得似於大臣
釋曰。有四種因是大臣功德。一者入王禁宮。二者見王妙寶。三者秘王密語。四者自在賞賜。勇猛菩薩亦爾。一者常得善入諸波羅蜜。二者常見處處經中大菩提
【現代漢語翻譯】 現代漢語譯本： 原因在於：第二，生母殊勝。因為以般若波羅蜜（Prajnaparamita，智慧的完美）為生母。第三，胎藏殊勝。因為以福德和智慧二者的積聚住持作為胎藏。第四，乳母殊勝。因為以大悲心滋養為乳母。再次，善生者，由於勇猛的緣故，恒常獲得殊勝之身。偈語說： 『妙相成就生起力量，大樂大方便，如此四種成就，是名為殊勝之身。』 解釋說：菩薩的身殊勝有四種。第一是色相殊勝。得到妙相莊嚴其身，勝過轉輪王等的相貌。第二是力量殊勝。得到成熟眾生、自在無礙的力量。第三是快樂殊勝。得到寂滅上品佛地的無邊快樂。第四是智慧殊勝。得到救度一切眾生的大巧方便。這四種成就，是名為佛子善生，也就是色成就、力成就、樂成就、智成就。再次，由此勇猛，得到與王子相似的功德。偈語說： 『光明授予法自在，巧妙演說善於治理攝受，由此四種因緣的緣故，佛種才不會斷絕。』 解釋說：由於四種因緣，王種才不會斷絕。第一是入位接受官職。第二是增上而沒有違逆。第三是善於決斷判決。第四是分明地賞罰。善生的佛子也是這樣。第一是蒙受光明授予。是指一切諸佛給予大光明，令其接受官職的緣故。第二是於法自在。是指在一切法中，智慧自在，沒有違逆的緣故。第三是能夠巧妙演說。是指在佛的集會中善於說法的緣故。第四是善於治理懲罰。是指對於學習戒律者，有過錯能夠懲治，有功德能夠攝受的緣故。再次，由此勇猛，得到與大臣相似的功德。偈語說： 『進入度，見到覺悟的組成部分，持有秘密利益眾生，由此四種因緣的緣故，才能夠相似於大臣。』 解釋說：有四種因是大臣的功德。第一是進入國王的禁宮。第二是見到國王的妙寶。第三是保守國王的秘密語言。第四是自在地賞賜。勇猛的菩薩也是這樣。第一是常常能夠善巧地進入諸波羅蜜（Paramita，到彼岸）。第二是常常能夠見到處處經文中的大菩提（Bodhi，覺悟）。
【English Translation】 English version: The reason is: Second, the birth mother is superior because Prajnaparamita (the perfection of wisdom) is the birth mother. Third, the womb is superior because it is sustained by the accumulation of both merit and wisdom. Fourth, the wet nurse is superior because great compassion nourishes it as a wet nurse. Furthermore, the well-born one, due to courage, constantly obtains a superior body. The verse says: 'Wonderful marks accomplish the power of birth, great bliss, great skillful means, these four accomplishments are called a superior body.' The explanation says: The Bodhisattva's body is superior in four ways. First, the appearance is superior, adorned with wonderful marks, surpassing the appearance of a Chakravartin (wheel-turning king). Second, the power is superior, obtaining the power to mature sentient beings freely. Third, the bliss is superior, obtaining the boundless bliss of the supreme Buddha-land of Nirvana. Fourth, the wisdom is superior, obtaining great skillful means to save all sentient beings. These four accomplishments are called the well-born son of the Buddha, namely the accomplishment of appearance, the accomplishment of power, the accomplishment of bliss, and the accomplishment of wisdom. Furthermore, due to this courage, one obtains merits similar to those of a prince. The verse says: 'Light bestows freedom in the Dharma, skillful speech, good governance and reception, because of these four causes, the Buddha-seed will not be cut off.' The explanation says: Because of four causes, the royal lineage will not be cut off. First, entering the position and receiving office. Second, increasing without opposition. Third, being good at making judgments. Fourth, clearly rewarding and punishing. The well-born son of the Buddha is also like this. First, receiving the bestowal of light, which means that all Buddhas give great light, causing them to receive office. Second, freedom in the Dharma, which means that in all Dharmas, wisdom is free and unopposed. Third, being able to speak skillfully, which means being good at speaking the Dharma in the Buddha's assembly. Fourth, being good at governing and punishing, which means being able to punish those who violate the precepts and receive those who have merit. Furthermore, due to this courage, one obtains merits similar to those of a minister. The verse says: 'Entering the perfections, seeing the components of enlightenment, holding secrets to benefit sentient beings, because of these four causes, one can be similar to a minister.' The explanation says: There are four causes that are the merits of a minister. First, entering the king's forbidden palace. Second, seeing the king's wonderful treasures. Third, keeping the king's secret words. Fourth, freely bestowing rewards. The courageous Bodhisattva is also like this. First, one can always skillfully enter the Paramitas (perfections). Second, one can always see the great Bodhi (enlightenment) in the scriptures everywhere.
分寶。由不忘法故。三者常持如來身口意密。四者常能利益無邊眾生。已說勇猛義。次說得果義。偈曰。
福德及尊重 有樂亦苦滅 證樂證法陰 習盡有滅舍
釋曰。大乘歸依者得此八果。一者信解時得大福德聚。二者發心時得三有尊重。三者故意受生時得三有中樂。四者解自他平等時得大苦聚滅。亦得滅一切眾生苦力。五者入無生忍時覺證最上樂。六者得菩提時證大法陰。法陰者所謂法身。如此法身名為大。名為勝。名為常。名為善聚。是無邊修多羅等法藏故名大。一切法中最上故名勝。永無有盡故名常。為力無畏等善法積聚故名善聚。七者得熏習聚盡永滅無餘。八者得有滅舍。有舍者不住生死。滅舍者不住涅槃。已說得果義。次說不及義。偈曰。
大體及大義 無邊及無盡 由善世出世 成熟神通故
釋曰。大乘歸依者。所有善根由四因故。一切聲聞辟支佛所不能及。一者大體。二者大義。三者無邊。四者無盡問此云何。答大體者。謂世間善根。已得超過二乘故。大義者。謂出世善根。二乘出世但自利故。無邊者。謂成熟善根。能成熟無邊眾生故。無盡者。謂神通善根。至無餘涅槃亦無盡故。已說歸依勝義。次說歸依差別。偈曰。
希望及大悲 種智亦不退 三出及
【現代漢語翻譯】 分發寶物。因為不忘記佛法的緣故。三是經常保持如來身口意三密的加持。四是經常能夠利益無邊的眾生。以上已經解釋了勇猛的意義，接下來解釋獲得果報的意義。偈頌說：
『福德及尊重，有樂亦苦滅，證樂證法陰，習盡有滅舍。』
解釋說：大乘歸依者可以獲得這八種果報。一是信解的時候獲得大的福德積聚。二是發菩提心的時候獲得三有（指欲有、色有、無色有）的尊重。三是有意願受生的時候獲得三有中的快樂。四是理解自己和他人平等的時候，獲得大的痛苦聚滅，也能夠滅除一切眾生的痛苦。五是進入無生法忍的時候，覺悟並證得最上的快樂。六是獲得菩提（BODHI，覺悟）的時候，證得大法陰。法陰，就是所謂的法身。這樣的法身，名為大，名為勝，名為常，名為善聚。因為是無邊的修多羅（SUTRA，經）等法藏，所以名為大。在一切法中最為殊勝，所以名為勝。永遠沒有窮盡，所以名為常。是力量、無畏等善法的積聚，所以名為善聚。七是獲得熏習聚盡，永遠滅除沒有剩餘。八是獲得有滅舍。有舍，就是不住于生死。滅舍，就是不住于涅槃。以上已經解釋了獲得果報的意義，接下來解釋不能達到的意義。偈頌說：
『大體及大義，無邊及無盡，由善世出世，成熟神通故。』
解釋說：大乘歸依者，所有的善根由於四個原因，是一切聲聞（SRAVAKA，聲聞乘的修行者）、辟支佛（PRATYEKABUDDHA，緣覺乘的修行者）所不能達到的。一是大體。二是大義。三是無邊。四是無盡。問：這是什麼意思呢？答：大體，是指世間的善根，已經超過了二乘。大義，是指超世間的善根，二乘超世間只是爲了自己得到利益。無邊，是指成熟的善根，能夠成熟無邊的眾生。無盡，是指神通的善根，即使到了無餘涅槃（NIRVANA，寂滅）也沒有窮盡。以上已經解釋了歸依的殊勝意義，接下來解釋歸依的差別。偈頌說：
『希望及大悲，種智亦不退，三出及
【English Translation】 Distributing treasures, because of not forgetting the Dharma. Third, constantly maintaining the blessings of the three secrets of body, speech, and mind of the Tathagata (TATHAGATA, 如來). Fourth, constantly being able to benefit boundless sentient beings. The meaning of valor has been explained above; next, the meaning of attaining fruition will be explained. The verse says:
'Merit and respect, joy exists and suffering ceases, realizing joy, realizing the Dharma-kaya (DHARM-KAYA, 法身), habits exhausted, existence ceases, relinquishment.'
Explanation: Those who take refuge in the Mahayana (MAHAYANA, 大乘) attain these eight fruits. First, at the time of faith and understanding, they obtain a great accumulation of merit. Second, at the time of generating Bodhicitta (BODHICITTA, 菩提心), they obtain the respect of the three realms of existence (referring to the desire realm, form realm, and formless realm). Third, when intentionally taking rebirth, they obtain joy within the three realms of existence. Fourth, when understanding the equality of oneself and others, they obtain the cessation of great suffering, and are also able to eliminate the suffering of all sentient beings. Fifth, when entering the patience of non-origination, they awaken and realize the supreme joy. Sixth, when attaining Bodhi (BODHI, 覺悟), they realize the great Dharma-kaya. The Dharma-kaya is what is called the Dharmakaya. Such a Dharmakaya is called great, called supreme, called constant, called a collection of goodness. Because it is a boundless collection of Sutras (SUTRA, 經) and other Dharma treasures, it is called great. Because it is the most supreme among all Dharmas, it is called supreme. Because it never ends, it is called constant. Because it is an accumulation of good Dharmas such as strength and fearlessness, it is called a collection of goodness. Seventh, they obtain the exhaustion of the accumulation of habits, forever eliminating them without remainder. Eighth, they obtain the relinquishment of existence and cessation. Relinquishment of existence means not dwelling in Samsara (SAMSARA, 生死). Relinquishment of cessation means not dwelling in Nirvana (NIRVANA, 寂滅). The meaning of attaining fruition has been explained above; next, the meaning of what cannot be reached will be explained. The verse says:
'Great substance and great meaning, boundless and endless, due to good worldly and transmundane, maturing supernatural powers.'
Explanation: The roots of goodness of those who take refuge in the Mahayana, due to four reasons, cannot be reached by all Sravakas (SRAVAKA, 聲聞乘的修行者) and Pratyekabuddhas (PRATYEKABUDDHA, 緣覺乘的修行者). First, great substance. Second, great meaning. Third, boundless. Fourth, endless. Question: What does this mean? Answer: Great substance refers to worldly roots of goodness, which have already surpassed the Two Vehicles. Great meaning refers to transmundane roots of goodness; the Two Vehicles' transmundane is only for their own benefit. Boundless refers to mature roots of goodness, which can mature boundless sentient beings. Endless refers to supernatural roots of goodness, which are endless even upon reaching Nirvana (NIRVANA, 寂滅) without remainder. The supreme meaning of taking refuge has been explained above; next, the differences of taking refuge will be explained. The verse says:
'Hope and great compassion, seed wisdom also unretreating, three exits and'
二得 差別有六種
釋曰。歸依差別有六種。一自性。二因。三果。四業。五相應。六品類。悕望為自性。至心求佛體故。大悲為因。為一切眾生故。種智為果。得無上菩提故。不退為業。行利他難行行不退不屈故。三出為相應。具足三乘出離行故。二得為品類。世俗得法性得粗細差別故。已說功德差別。次說行差別。偈曰。
歸依有大義 功德聚增長 意悲遍世間 廣流大聖法
釋曰。大義謂自他利行。自利行者。謂功德增長復有多種。若思度。若數數。若時節。皆無有量。由不可思度故。不可數知故。畢竟恒行。時無分齊故。他利行者。作意及悲遍一切眾生故。廣勤方便流大聖法故。大聖法者大乘法故。歸依品究竟。
大乘莊嚴經論種性品第四
釋曰。已說歸依義。次說種性差別。偈曰。
有勝性相類 過惡及功德 金譬與寶譬 九種各四種
釋曰。種性有九種差別。一有體。二最勝。三自性。四相貌。五品類。六過惡。七功德。八金譬。九寶譬。如是九義一一各有四種差別。此偈總舉。余偈別釋。此中先分別有體。偈曰。
由界及由信 由行及由果 由此四差別 應知有性體
釋曰。種性有體由四種差別。一由界差別。二由信差別。三
【現代漢語翻譯】 現代漢語譯本 二得 差別有六種
解釋：歸依的差別有六種：一是自性，二是因，三是果，四是業，五是相應，六是品類。以希望為自性，因為至誠懇切地尋求佛的法體。以大悲為因，因為是爲了所有眾生。以種智為果，因為要獲得無上菩提。以不退為業，因為要行利益他人之難行，不退縮不屈服。以三出為相應，因為要具足聲聞乘、緣覺乘、菩薩乘這三乘的出離之行。以二得為品類，因為世俗諦的獲得和法性諦的獲得有粗細的差別。上面已經說了功德的差別，下面接著說行為的差別。偈頌說：
歸依有大義，功德聚增長， 意悲遍世間，廣流大聖法。
解釋：大義是指自利利他的行為。自利的行為，是指功德增長，而且有多種方式，無論是思量，還是數數修習，還是按時節修習，都是沒有限量的。因為不可思議，所以無法數清，最終恒常修行，時間沒有止境。利他的行為，是指作意和悲心遍及一切眾生，廣泛勤奮地用方便法門流佈大聖法。大聖法是指大乘佛法。歸依品到此結束。
《大乘莊嚴經論·種性品》第四
解釋：上面已經說了歸依的意義，下面接著說種性的差別。偈頌說：
有勝性相類，過惡及功德， 金譬與寶譬，九種各四種。
解釋：種性有九種差別：一是有體，二是殊勝，三是自性，四是相貌，五是品類，六是過惡，七是功德，八是金譬，九是寶譬。這九種意義，每一種各有四種差別。這個偈頌是總的概括，後面的偈頌分別解釋。這裡先分別說明有體。偈頌說：
由界及由信，由行及由果， 由此四差別，應知有性體。
解釋：種性的有體由四種差別：一是界（dhātu）的差別，二是信（śraddhā）的差別，三是行（caryā）的差別，四是果（phala）的差別。
【English Translation】 English version Two Attainments: Six Kinds of Differences
Explanation: There are six kinds of differences in taking refuge: 1. Self-nature, 2. Cause, 3. Result, 4. Action, 5. Correspondence, and 6. Category. Hope is the self-nature, because one sincerely seeks the Buddha's essence. Great compassion is the cause, because it is for all sentient beings. Seed-knowledge (bīja-jñāna) is the result, because one attains unsurpassed Bodhi. Non-retrogression is the action, because one practices the difficult practices of benefiting others without retreating or yielding. The three kinds of liberation are the correspondence, because one fully possesses the practices of liberation of the three vehicles (Triyāna). The two attainments are the category, because there are coarse and subtle differences between the attainment of conventional truth (saṃvṛti-satya) and the attainment of ultimate truth (paramārtha-satya). Having discussed the differences in merit, next we discuss the differences in practice. The verse says:
Taking refuge has great meaning, the accumulation of merit increases, Intent and compassion pervade the world, widely spreading the Great Sage's Dharma.
Explanation: 'Great meaning' refers to the practice of benefiting oneself and others. The practice of benefiting oneself refers to the increase of merit, which occurs in various ways. Whether through contemplation, repeated practice, or seasonal practice, it is immeasurable. Because it is inconceivable, it cannot be counted. Ultimately, it is practiced constantly, without any limit in time. The practice of benefiting others refers to the intention and compassion pervading all sentient beings, and diligently and skillfully spreading the Great Sage's Dharma. The Great Sage's Dharma refers to the Mahāyāna Dharma. The chapter on Taking Refuge is complete.
《Mahāyāna-sūtrālaṃkāra-śāstra》, Chapter Four: On Lineage (gotra)
Explanation: Having discussed the meaning of taking refuge, next we discuss the differences in lineage. The verse says:
Having superior nature, characteristics, and category, faults and merits, Gold analogies and jewel analogies, nine kinds, each with four types.
Explanation: There are nine kinds of differences in lineage: 1. Having substance, 2. Being supreme, 3. Self-nature, 4. Characteristics, 5. Category, 6. Faults, 7. Merits, 8. Gold analogies, and 9. Jewel analogies. Each of these nine meanings has four kinds of differences. This verse is a general summary; the following verses explain them separately. Here, we first distinguish 'having substance'. The verse says:
By element (dhātu) and by faith (śraddhā), by practice (caryā) and by result (phala), By these four differences, one should know the substance of lineage.
Explanation: The substance of lineage has four kinds of differences: 1. Difference by element (dhātu), 2. Difference by faith (śraddhā), 3. Difference by practice (caryā), and 4. Difference by result (phala).
由行差別。四由果差別。由界差別者眾生有種種界無量差別。如多界修多羅說。由界差別故。應知三乘種性有差別。由信差別者。眾生有種種信可得。或有因力起。或有緣力起。能於三乘隨信一乘非信一切。若無性差別則亦無信差別。由行差別者。眾生行行或有能進或有不能進。若無性差別則亦無行差別。由果差別者。眾生菩提有下中上。子果相似故。若無性差別則亦無果差別。由此四差別。是故應知。種性有體。已說種性有體。次說種性最勝。偈曰。
明凈及普攝 大義亦無盡 由善有四勝 種性得第一
釋曰。菩薩種性由四種因緣。得為最勝。一由善根明凈。二由善根普攝。三由善根大義。四由善根無盡。何以故。非諸聲聞等善根如是明凈故。非一切人善根攝力無畏等故。餘人善根無他利故。餘人善根涅槃時盡故。菩薩善根不爾。由此為因。種性最勝。已說種性最勝。次說種性自性。偈曰。
性種及習種 所依及能依 應知有非有 功德度義故
釋曰。菩薩種性有四種自性。一性種自性。二習種自性。三所依自性。四能依自性。彼如其次第。複次彼有者。因體有故。非有者。果體非有故。問若爾云何名性。答功德度義故。度者出生功德義。由此道理。是故名性。已說種性自性。
【現代漢語翻譯】 現代漢語譯本 由界限的差別。四由結果的差別。由界限的差別來說，眾生有種種界限，無量差別，如《多界修多羅》（Duojie Xiuduoluo，多界經）所說。由於界限的差別，應當知道三乘（San Cheng，聲聞乘、緣覺乘、菩薩乘）的種性有差別。由信心的差別來說，眾生有種種信心可以獲得，或者有因的力量生起，或者有緣的力量生起，能夠對於三乘隨信心而信奉一乘，不信奉一切。如果沒有自性的差別，那麼也沒有信心的差別。由行為的差別來說，眾生修行行為，或者有能夠前進的，或者有不能前進的。如果沒有自性的差別，那麼也沒有行為的差別。由結果的差別來說，眾生的菩提（Puti，覺悟）有下、中、上。子和果相似的緣故。如果沒有自性的差別，那麼也沒有結果的差別。由於這四種差別，所以應當知道，種性是有實體的。已經說了種性有實體，接下來講種性最殊勝。偈頌說： 『明凈及普攝，大義亦無盡，由善有四勝，種性得第一』 解釋說：菩薩（Pusa，菩提薩埵的簡稱）的種性由四種因緣，成為最殊勝的。一由於善根明凈。二由於善根普遍攝受。三由於善根具有偉大的意義。四由於善根沒有窮盡。為什麼呢？因為那些聲聞（Shengwen，聽聞佛陀教誨而得解脫者）等的善根不像這樣明凈的緣故。因為一切人的善根沒有攝受的力量，沒有無畏等等的緣故。其餘人的善根沒有利益他人的緣故。其餘人的善根在涅槃（Nipan，寂滅）的時候窮盡的緣故。菩薩的善根不是這樣。由於這個原因，種性最殊勝。已經說了種性最殊勝，接下來講種性的自性。偈頌說： 『性種及習種，所依及能依，應知有非有，功德度義故』 解釋說：菩薩的種性有四種自性。一性種自性。二習種自性。三所依自性。四能依自性。它們按照次第。再次，它們有的是因為因的本體存在，所以有；沒有的是因為果的本體不存在，所以沒有。問：如果這樣，那麼為什麼叫作『性』呢？答：因為有功德度（Du，度脫）的意義。度就是出生功德的意義。由於這個道理，所以叫作『性』。已經說了種性的自性。
【English Translation】 English version Distinction by realm. Four, distinction by result. Regarding the distinction by realm, beings have various realms and countless differences, as stated in the 'Many Realms Sutra' (Duojie Xiuduoluo). Due to the distinction of realms, it should be known that the nature of the Three Vehicles (San Cheng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) differs. Regarding the distinction by faith, beings can attain various kinds of faith, either arising from the power of causes or from the power of conditions, enabling them to follow one of the Three Vehicles according to their faith, not believing in all. If there were no distinction in nature, there would be no distinction in faith. Regarding the distinction by practice, beings engage in practices, some able to advance and some unable to advance. If there were no distinction in nature, there would be no distinction in practice. Regarding the distinction by result, the Bodhi (Puti, enlightenment) of beings is of lower, middle, and upper grades, because the seed and the fruit are similar. If there were no distinction in nature, there would be no distinction in result. Due to these four distinctions, it should be known that nature has substance. Having spoken of nature having substance, next, we speak of the supreme nature. The verse says: 'Clear and all-embracing, of great meaning and inexhaustible, due to goodness having four superiorities, nature attains the first place.' Explanation: The nature of a Bodhisattva (Pusa, short for Bodhisattva) becomes the most supreme due to four causes and conditions. First, due to the clarity of the roots of goodness. Second, due to the universal embrace of the roots of goodness. Third, due to the great meaning of the roots of goodness. Fourth, due to the inexhaustibility of the roots of goodness. Why? Because the roots of goodness of those Śrāvakas (Shengwen, those who attain liberation by hearing the Buddha's teachings) and others are not as clear. Because the roots of goodness of all people do not have the power of embracing, do not have fearlessness, and so on. Because the roots of goodness of others do not benefit others. Because the roots of goodness of others are exhausted at the time of Nirvana (Nipan, cessation). The roots of goodness of a Bodhisattva are not like this. Due to this reason, nature is the most supreme. Having spoken of the supreme nature, next, we speak of the self-nature of nature. The verse says: 'Nature-seed and habit-seed, that which is relied upon and that which is able to rely, it should be known that there is existence and non-existence, because of the meaning of the virtue of deliverance.' Explanation: The nature of a Bodhisattva has four kinds of self-nature. First, nature-seed self-nature. Second, habit-seed self-nature. Third, that which is relied upon self-nature. Fourth, that which is able to rely self-nature. They are in that order. Again, they exist because the substance of the cause exists; they do not exist because the substance of the result does not exist. Question: If so, then why is it called 'nature'? Answer: Because there is the meaning of the virtue of deliverance (Du). Deliverance is the meaning of giving birth to virtue. Due to this principle, it is called 'nature'. Having spoken of the self-nature of nature.
次說種性相貌。偈曰。
大悲及大信 大忍及大行 若有如此相 是名菩薩性
釋曰。菩薩種性有四種相貌。一大悲為相。哀愍一切苦眾生故。二大信為相。愛樂一切大乘法故。三大忍為相。能耐一切難行行故。四大行為相。遍行諸波羅蜜自性善根故。已說種性相貌。次說種性品類。偈曰。
決定及不定 不退或退墮 遇緣如次第 品類有四種
釋曰。菩薩種性品類。略說有四種。一者決定。二者不定。三者不退。四者退墮。如其次第。決定者遇緣不退。不定者遇緣退墮。已說種性品類。次說種性過失。偈曰。
應知菩薩性 略說有四失 習惑與惡友 貧窮屬他故
釋曰。菩薩種性過失。略說有四種。一者習惑。功德不行煩惱多行故。二者惡友。離善知識狎弊人故。三者貧窮。所須眾具皆乏少故。四者屬他。系屬於人不自在故。已說種性過失。次說種性功德。偈曰。
功德亦四種 雖墮于惡道 遲入復速出 苦薄及悲深
釋曰。菩薩種性。雖有如前過失。若墮惡道應知于中復有四種功德。一者遲入。不數墮故。二者速出不久住故。三者苦薄。逼惱輕故。四者悲深。哀愍眾生亦成就故。已說種性功德。次說種性金譬。偈曰。
譬如勝金性 出
【現代漢語翻譯】 現代漢語譯本： 接下來講述種性的相貌。偈語說： 『大悲及大信，大忍及大行，若有如此相，是名菩薩性。』 解釋：菩薩的種性有四種相貌。第一是以大悲為相，哀憐一切受苦的眾生。第二是以大信為相，喜愛一切大乘佛法。第三是以大忍為相，能夠忍耐一切難行的行為。第四是以大行為相，普遍修行諸波羅蜜（pāramitā，到彼岸）的自性善根。 已經講述了種性的相貌，接下來講述種性的品類。偈語說： 『決定及不定，不退或退墮，遇緣如次第，品類有四種。』 解釋：菩薩種性的品類，簡略地說有四種。第一種是決定，第二種是不定，第三種是不退，第四種是退墮。按照這樣的次序，決定種性的菩薩遇到因緣也不會退轉，不定種性的菩薩遇到因緣就會退墮。 已經講述了種性的品類，接下來講述種性的過失。偈語說： 『應知菩薩性，略說有四失，習惑與惡友，貧窮屬他故。』 解釋：菩薩種性的過失，簡略地說有四種。第一是習惑，功德不行而煩惱多行。第二是惡友，遠離善知識而親近惡劣之人。第三是貧窮，所需的各種資具都缺乏。第四是屬於他人，被他人所束縛而不得自在。 已經講述了種性的過失，接下來講述種性的功德。偈語說： 『功德亦四種，雖墮于惡道，遲入復速出，苦薄及悲深。』 解釋：菩薩種性，雖然有如前面的過失，如果墮入惡道，應當知道其中又有四種功德。第一是遲入，不經常墮入。第二是速出，不會長久停留。第三是苦薄，逼迫惱害輕微。第四是悲深，哀憐眾生並且成就這種悲心。 已經講述了種性的功德，接下來講述種性如同金子的譬喻。偈語說： 『譬如勝金性，出』
【English Translation】 English version: Next, the characteristics of the lineage will be discussed. The verse says: 'Great compassion and great faith, great patience and great practice, if there are such characteristics, it is called the nature of a Bodhisattva.' Explanation: The lineage of a Bodhisattva has four characteristics. First, it is characterized by great compassion, having pity for all suffering beings. Second, it is characterized by great faith, loving all Mahayana (Great Vehicle) Dharma. Third, it is characterized by great patience, being able to endure all difficult practices. Fourth, it is characterized by great practice, universally practicing the inherent good roots of the various pāramitā (perfections). Having discussed the characteristics of the lineage, next, the categories of the lineage will be discussed. The verse says: 'Determined and undetermined, non-retreating or degenerating, encountering conditions in sequence, there are four categories.' Explanation: The categories of the Bodhisattva lineage, briefly speaking, are four types. The first is determined, the second is undetermined, the third is non-retreating, and the fourth is degenerating. In that order, a Bodhisattva of determined lineage will not retreat when encountering conditions, while a Bodhisattva of undetermined lineage will degenerate when encountering conditions. Having discussed the categories of the lineage, next, the faults of the lineage will be discussed. The verse says: 'It should be known that the Bodhisattva nature, briefly speaking, has four faults: habitual delusion and bad friends, poverty and belonging to others.' Explanation: The faults of the Bodhisattva lineage, briefly speaking, are four types. The first is habitual delusion, where merits are not practiced and afflictions are practiced more. The second is bad friends, being separated from good teachers and associating with inferior people. The third is poverty, where all necessary resources are lacking. The fourth is belonging to others, being bound by others and not being free. Having discussed the faults of the lineage, next, the merits of the lineage will be discussed. The verse says: 'Merits are also four types, although falling into evil paths, entering slowly and exiting quickly, suffering is light and compassion is deep.' Explanation: The Bodhisattva lineage, although having the aforementioned faults, if falling into evil paths, it should be known that there are four merits within them. The first is entering slowly, not falling frequently. The second is exiting quickly, not staying for long. The third is suffering is light, oppression and annoyance are slight. The fourth is compassion is deep, having pity for sentient beings and accomplishing this compassion. Having discussed the merits of the lineage, next, the analogy of the lineage to gold will be discussed. The verse says: 'Like the nature of excellent gold, emerging'
生有四種 諸善及諸智 諸凈諸通故
釋曰。勝金性者所出有四義。一者極多。二者光明。三者無垢。四者調柔。菩薩種性亦爾。一者為無量善根依止。二者為無量智慧依止。三者為一切煩惱障智障得清凈依止。四者為一切神通變化依止。已說種性金性譬。次說種性寶性譬。偈曰。
譬如妙寶性 四種成就因 大果及大智 大定大義故
釋曰。妙寶性者四種成就依止。一者真成就依止。二者色成就依止。三者形成就依止。四者量成就依止。菩薩種性亦爾。一者為大菩提因。二者為大智因。三者為大定因。定者由心住故。四者為大義因。成就無邊眾生故。已廣分別性位。次分別無性位。偈曰。
一向行惡行 普斷諸白法 無有解脫分 善少亦無因
釋曰。無般涅槃法者。是無性位。此略有二種。一者時邊般涅槃法。二者畢竟無涅槃法。時邊般涅槃法者有四種人。一者一向行惡行。二者普斷諸善法。三者無解脫分善根。四者善根不具足。畢竟無涅槃法者無因故。彼無般涅槃性。此謂但求生死不樂涅槃人。已說無性。次說令入。偈曰。
廣演深大法 令信令極忍 究竟大菩提 二知二性勝
釋曰。廣演深大法者。為利他故。謂無智者。令得大信。已大信者令成
【現代漢語翻譯】 現代漢語譯本 生有四種： 諸善及諸智，諸凈諸通故。
釋曰：勝金性者所出有四義。一者極多。二者光明。三者無垢。四者調柔。菩薩（Bodhisattva）種性亦爾。一者為無量善根依止。二者為無量智慧依止。三者為一切煩惱障智障得清凈依止。四者為一切神通變化依止。已說種性金性譬。次說種性寶性譬。偈曰：
譬如妙寶性，四種成就因，大果及大智，大定大義故。
釋曰：妙寶性者四種成就依止。一者真成就依止。二者色成就依止。三者形成就依止。四者量成就依止。菩薩（Bodhisattva）種性亦爾。一者為大菩提因。二者為大智因。三者為大定因。定者由心住故。四者為大義因。成就無邊眾生故。已廣分別性位。次分別無性位。偈曰：
一向行惡行，普斷諸白法，無有解脫分，善少亦無因。
釋曰：無般涅槃法者。是無性位。此略有二種。一者時邊般涅槃法。二者畢竟無涅槃法。時邊般涅槃法者有四種人。一者一向行惡行。二者普斷諸善法。三者無解脫分善根。四者善根不具足。畢竟無涅槃法者無因故。彼無般涅槃性。此謂但求生死不樂涅槃人。已說無性。次說令入。偈曰：
廣演深大法，令信令極忍，究竟大菩提，二知二性勝。
釋曰：廣演深大法者。為利他故。謂無智者。令得大信。已大信者令成
【English Translation】 English version There are four kinds of births: All goodness and all wisdom, all purity and all supernormal powers.
Explanation: The superior nature of gold has four meanings. First, it is extremely abundant. Second, it is radiant. Third, it is without impurity. Fourth, it is malleable. The nature of a Bodhisattva (Bodhisattva) is also like this. First, it is the basis for immeasurable roots of goodness. Second, it is the basis for immeasurable wisdom. Third, it is the basis for purifying all afflictions, hindrances to knowledge, and obstructions. Fourth, it is the basis for all supernormal powers and transformations. Having explained the analogy of the nature of gold to the seed nature, next is the analogy of the nature of jewels to the seed nature. The verse says:
Like the nature of a wonderful jewel, it is the cause of four kinds of accomplishments: great fruit, great wisdom, great concentration, and great meaning.
Explanation: The nature of a wonderful jewel is the basis for four kinds of accomplishments. First, it is the basis for true accomplishment. Second, it is the basis for color accomplishment. Third, it is the basis for form accomplishment. Fourth, it is the basis for measure accomplishment. The nature of a Bodhisattva (Bodhisattva) is also like this. First, it is the cause of great Bodhi (supreme enlightenment). Second, it is the cause of great wisdom. Third, it is the cause of great concentration. Concentration is due to the mind abiding. Fourth, it is the cause of great meaning, accomplishing boundless sentient beings. Having extensively distinguished the position of nature, next is distinguishing the position of no-nature. The verse says:
Always engaging in evil deeds, completely cutting off all white dharmas (wholesome qualities), having no share of liberation, little goodness, and no cause.
Explanation: Those without the Dharma of Parinirvana (complete nirvana) are in the position of no-nature. This is roughly of two kinds. First, those who will attain Parinirvana at a certain time. Second, those who will never attain Nirvana. Those who will attain Parinirvana at a certain time are four kinds of people. First, those who always engage in evil deeds. Second, those who completely cut off all wholesome dharmas. Third, those who have no share of the roots of goodness for liberation. Fourth, those whose roots of goodness are incomplete. Those who will never attain Nirvana have no cause. They have no nature for Parinirvana. This refers to people who only seek birth and death and do not delight in Nirvana. Having spoken of no-nature, next is speaking of causing entry. The verse says:
Extensively expounding the profound great Dharma, causing belief and extreme patience, ultimately great Bodhi, the two knowledges and two natures are superior.
Explanation: Extensively expounding the profound great Dharma is for the sake of benefiting others. For those without wisdom, causing them to attain great faith. For those who already have great faith, causing them to accomplish
就極忍能行不退。已極忍者令究竟成就無上菩提。二知者。謂諸凡夫及諸聲聞。若得如是彼諸二人。則知自性性德圓滿性最為殊勝。問云何勝。偈曰。
增長菩提樹 生樂及滅苦 自他利為果 此勝如吉根
釋曰。如是種性能增長極廣功德大菩提樹。能得大樂。能滅大苦。能得自他利樂以為大果。是故此性最為第一。譬如吉祥樹根。菩薩種性亦爾。種性品究竟。
大乘莊嚴經論卷第一 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第二
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
發心品第五
釋曰。如說已分別菩薩種性。次分別菩薩發菩提心相。偈曰。
勇猛及方便 利益及出離 四大三功德 二義故心起
釋曰。菩薩發心有四種大。一勇猛大。謂弘誓精進甚深難作長時隨順故。二方便大。謂被弘誓鉀已恒時方便勤精進故。三利益大。謂一切時作自他利故。四出離大。謂為求無上菩提故。複次此四種大顯示三種功德。第一第二大顯示作丈夫所作功德。第三大顯示作大義功德。第四大顯示受果功德。此三功德以二義為緣。所謂無上菩提及一切眾生。由此思故發菩提心。已說發心相。次說發心差別。偈曰。
【現代漢語翻譯】 現代漢語譯本： 就極忍能行不退。已極忍者令究竟成就無上菩提（supreme enlightenment）。二知者。謂諸凡夫及諸聲聞（Śrāvaka）。若得如是彼諸二人。則知自性性德圓滿性最為殊勝。問云何勝。偈曰。
增長菩提樹 生樂及滅苦 自他利為果 此勝如吉根
釋曰。如是種性能增長極廣功德大菩提樹。能得大樂。能滅大苦。能得自他利樂以為大果。是故此性最為第一。譬如吉祥樹根。菩薩（Bodhisattva）種性亦爾。種性品究竟。
大乘莊嚴經論卷第一 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第二
無著菩薩（Asaṅga）造
大唐天竺三藏波羅頗蜜多羅譯
發心品第五
釋曰。如說已分別菩薩種性。次分別菩薩發菩提心相。偈曰。
勇猛及方便 利益及出離 四大三功德 二義故心起
釋曰。菩薩發心有四種大。一勇猛大。謂弘誓精進甚深難作長時隨順故。二方便大。謂被弘誓鉀已恒時方便勤精進故。三利益大。謂一切時作自他利故。四出離大。謂為求無上菩提故。複次此四種大顯示三種功德。第一第二大顯示作丈夫所作功德。第三大顯示作大義功德。第四大顯示受果功德。此三功德以二義為緣。所謂無上菩提及一切眾生。由此思故發菩提心。已說發心相。次說發心差別。偈曰。
【English Translation】 English version: He is steadfast and unretreating in practicing extreme forbearance. Those who have mastered extreme forbearance will ultimately achieve unsurpassed Bodhi (supreme enlightenment). The 'two knowers' refer to ordinary beings and Śrāvakas (Śrāvaka). If these two types of individuals attain such understanding, they will realize that the completeness of their inherent nature and virtues is supremely excellent. Question: How is it excellent? The verse says:
It increases the Bodhi tree, Generates joy and extinguishes suffering, With benefit for self and others as the result, This excellence is like a propitious root.
Explanation: Such a nature can cultivate the greatly virtuous Bodhi tree, which is vast and expansive. It can attain great joy and extinguish great suffering. It can attain the great result of benefiting both oneself and others. Therefore, this nature is the most supreme. It is like the root of an auspicious tree. The Bodhisattva (Bodhisattva) nature is also like this. The chapter on 'Nature' is complete.
Mahāyānasaṃgrahaśāstra Volume 1 Taishō Tripiṭaka Volume 31, No. 1604, Mahāyānasaṃgrahaśāstra
Mahāyānasaṃgrahaśāstra Volume 2
Composed by Bodhisattva Asaṅga (Asaṅga)
Translated by Tripiṭaka Master Paramārtha from India of the Great Tang Dynasty
Chapter 5 on 'Generating the Mind'
Explanation: As it has been said that the Bodhisattva nature has been distinguished, next, the characteristics of a Bodhisattva generating the mind of Bodhi will be distinguished. The verse says:
Courage and skillful means, Benefit and liberation, The four great ones and three merits, The mind arises because of two meanings.
Explanation: A Bodhisattva's generation of the mind has four great aspects. First, great courage, which means profound vows, diligence, and perseverance in difficult and lengthy endeavors. Second, great skillful means, which means constantly and diligently applying skillful means after being armored with great vows. Third, great benefit, which means constantly working for the benefit of oneself and others. Fourth, great liberation, which means seeking unsurpassed Bodhi. Furthermore, these four great aspects reveal three merits. The first and second great aspects reveal the merit of what a great man should do. The third great aspect reveals the merit of doing great righteousness. The fourth great aspect reveals the merit of receiving the result. These three merits are conditioned by two meanings, namely, unsurpassed Bodhi and all sentient beings. Because of this thought, the mind of Bodhi is generated. The characteristics of generating the mind have been explained. Next, the differences in generating the mind will be explained. The verse says:
信行與凈依 報得及無障 發心依諸地 差別有四種
釋曰。菩薩發心依諸地有四種差別。一信行發心。謂信行他。二凈依發心。謂前七地。三報得發心。謂后三地。四無障發心。謂如來地。已說差別。次當廣釋。問如此發心。以何為根。何所依止。何所信。何所緣。何所乘。何所住。何等障難。何等功德。何等自性。何所出離。何處究竟。偈曰。
大悲與利物 大法將種智 勝欲亦大護 受障及增善 福智與修度 及以地地滿 初根至后竟 隨次解應知
釋曰。菩薩發心以大悲為根。以利物為依止。以大乘法為所信。以種智為所緣。為求彼故。以勝欲為所乘。欲無上乘故。以大護為所住。住菩薩戒故。以受障為難。起異乘心故。以增善為功德。以福智為自性。以習諸度為出離。以地滿為究竟。由地地勤方便。與彼彼相應故。如此已廣分別。次說受世俗發心。偈曰。
友力及因力 根力亦聞力 四力總二發 不堅及以堅
釋曰。若從他說得覺而發心。是名受世俗發心。此發心由四力。一者友力發心。或得善知識隨順故。二者因力發心。或過去曾發心為性故。三者根力發心。或過去曾行諸善根所圓滿故。四者聞力發心。或處處說法時無量眾生髮菩提心故。又習善
【現代漢語翻譯】 現代漢語譯本 信行與凈依（指清凈的所依），報得及無障（指沒有障礙的）。 發心依諸地（菩薩發起菩提心依賴於各個菩薩的階位），差別有四種。
釋曰：菩薩發心依諸地有四種差別。一、信行發心：謂信行他（指相信他人教導而修行）。二、凈依發心：謂前七地（指菩薩修行過程中的前七個階位）。三、報得發心：謂后三地（指菩薩修行過程中的后三個階位）。四、無障發心：謂如來地（指佛的境界）。已說差別，次當廣釋。問：如此發心，以何為根？何所依止？何所信？何所緣？何所乘？何所住？何等障難？何等功德？何等自性？何所出離？何處究竟？ 偈曰：
大悲與利物，大法將種智。 勝欲亦大護，受障及增善。 福智與修度，及以地地滿。 初根至后竟，隨次解應知。
釋曰：菩薩發心以大悲為根，以利物為依止，以大乘法為所信，以種智為所緣（爲了求得佛的智慧）。為求彼故，以勝欲為所乘（渴望達到最高境界），欲無上乘故。以大護為所住（以菩薩戒律作為安住之處），住菩薩戒故。以受障為難（容易受到障礙），起異乘心故（因為可能會產生其他乘的心）。以增善為功德，以福智為自性，以習諸度為出離（通過修習各種波羅蜜而得到解脫），以地滿為究竟（以達到各個菩薩階位的圓滿為最終目標），由地地勤方便，與彼彼相應故。如此已廣分別，次說受世俗發心。 偈曰：
友力及因力，根力亦聞力。 四力總二發，不堅及以堅。
釋曰：若從他說得覺而發心，是名受世俗發心。此發心由四力。一者友力發心：或得善知識隨順故（因為得到善知識的引導和幫助）。二者因力發心：或過去曾發心為性故（因為過去曾經發過菩提心）。三者根力發心：或過去曾行諸善根所圓滿故（因為過去曾經積累了圓滿的善根）。四者聞力發心：或處處說法時無量眾生髮菩提心故（因為在聽聞佛法時，無量眾生都發起了菩提心）。又習善
【English Translation】 English version 'Faith Practice and Pure Reliance, Retribution-Attained and Unobstructed.' 'Initiating the Mind Based on the Various Grounds, There are Four Kinds of Differences.'
Explanation: The Bodhisattva's mind-initiation based on the various grounds has four kinds of differences. First, 'Faith Practice Mind-Initiation': referring to trusting and practicing according to others. Second, 'Pure Reliance Mind-Initiation': referring to the first seven grounds (stages of Bodhisattva practice). Third, 'Retribution-Attained Mind-Initiation': referring to the last three grounds. Fourth, 'Unobstructed Mind-Initiation': referring to the ground of the Tathagata (Buddha's state). Having spoken of the differences, next we will explain them in detail. Question: With what is such mind-initiation rooted? What does it rely on? What does it believe in? What does it focus on? What does it ride on? Where does it abide? What are the obstacles? What are the merits? What is its nature? What is its liberation? Where is its ultimate end? Verse:
'Great Compassion and Benefiting Beings, The Great Dharma and the Seed Wisdom.' 'Superior Desire and Great Protection, Receiving Obstacles and Increasing Good.' 'Merit and Wisdom and Practicing Perfections, And Fulfilling Ground after Ground.' 'From the Initial Root to the Final End, Understand the Explanations in Sequence.'
Explanation: The Bodhisattva's mind-initiation is rooted in great compassion, relies on benefiting beings, believes in the Great Vehicle Dharma, and focuses on seed wisdom (Buddha's wisdom). For the sake of seeking that, it rides on superior desire (desire to reach the highest state), because it desires the unsurpassed vehicle. It abides in great protection (Bodhisattva precepts), because it abides in the Bodhisattva precepts. It takes receiving obstacles as difficulties, because it gives rise to the mind of other vehicles. It takes increasing good as merit, takes merit and wisdom as its nature, takes practicing all perfections as liberation (through practicing various paramitas to achieve liberation), and takes fulfilling the grounds as the ultimate end (achieving the perfection of each Bodhisattva stage as the final goal), because diligence and skillful means on each ground correspond to each other. Having broadly distinguished in this way, next we speak of receiving worldly mind-initiation. Verse:
'Friend Power and Cause Power, Root Power and Hearing Power.' 'The Four Powers Sum Up Two Initiations, Unstable and Stable.'
Explanation: If one initiates the mind from hearing the awakening from others, it is called receiving worldly mind-initiation. This mind-initiation is due to four powers. First, 'Friend Power Mind-Initiation': perhaps because one obtains the compliance of a good teacher (guided and helped by a good teacher). Second, 'Cause Power Mind-Initiation': perhaps because one had previously initiated the mind as its nature (because one had previously initiated the Bodhi mind). Third, 'Root Power Mind-Initiation': perhaps because one had previously practiced and perfected all good roots (because one had previously accumulated perfect good roots). Fourth, 'Hearing Power Mind-Initiation': perhaps because countless beings initiate the Bodhi mind when the Dharma is preached everywhere (because countless beings initiate the Bodhi mind when hearing the Dharma). Also, practicing good
根者。或現在如法常聞受持等故。複次彼四力發心總為二種。一者不堅發。謂友力發心故。二者堅發。謂因等三力發心故。已說世俗發心。次說第一義發心。偈曰。
親近正遍知 善集福智聚 於法無分別 最上真智生
釋曰。第一義發心顯有三種勝。一教授勝。親近正遍知故。二隨順勝。善集福智聚故。三得果勝。生無分別智故。此發心名歡喜地。由歡喜勝故。問此勝以何為因。偈曰。
諸法及眾生 所作及佛體 於此四平等 故得歡喜勝
釋曰。四平等者。一法平等。由通達法無我故。二眾生平等。由至得自他平等故。三所作平等。由令他盡苦如自盡苦故。四佛體平等。由法界與我無別決定能通達故。已說勝因。次說勝差別。偈曰。
生位及愿位 亦猛亦凈依 余巧及余出 六勝復如是
釋曰。第一義發心復有六勝。一生位勝。二愿位勝。三勇猛勝。四凈依勝。五餘巧勝。六餘出勝。問此六云何勝。偈曰。
生勝由四義 愿大有十種 勇猛恒不退 凈依二利生 巧便進餘地 出離善思惟 如此六道理 次第成六勝
釋曰。生勝由四義者。一種子勝。信大乘法為種子故。二生母勝。般若波羅蜜為生母故。三胎藏勝。大禪定樂為胎藏故。
【現代漢語翻譯】 現代漢語譯本 根基在於，或者現在如法經常聽聞、接受和奉持等等的緣故。再次，這四力（指願力、勝解力、歡喜力、不退力）所引發的發心總共有兩種：一種是不堅固的發心，因為是受到朋友的影響而發心；另一種是堅固的發心，因為是依靠因等三種力量（指自力、他力、因力）而發心。以上已經說明了世俗的發心，接下來闡述第一義的發心。偈頌說：
『親近正遍知（Samyak-sambuddha，如實遍知一切法的佛陀）， 善集福智聚（Punnya-jnana-sambhāra，積累福德和智慧）， 於法無分別（Nirvikalpa，對一切法沒有分別）， 最上真智生（Agra-jnana，最上等的真實智慧生起）。』
解釋說：第一義的發心顯示有三種殊勝之處。一是教授殊勝，因為親近了正遍知；二是隨順殊勝，因為善於積累福德和智慧；三是得果殊勝，因為能生起無分別智。這種發心被稱為歡喜地（Pramudita，菩薩十地之首），因為歡喜心非常殊勝。問：這種殊勝以什麼為因？偈頌說：
『諸法及眾生， 所作及佛體， 於此四平等， 故得歡喜勝。』
解釋說：四種平等是指：一是法平等，因為通達了法無我；二是眾生平等，因為證得了自他平等；三是所作平等，因為使他人脫離痛苦就像自己脫離痛苦一樣；四是佛體平等，因為法界與我沒有差別，能夠確定並通達。以上已經說明了殊勝的因，接下來闡述殊勝的差別。偈頌說：
『生位及愿位， 亦猛亦凈依， 余巧及余出， 六勝復如是。』
解釋說：第一義的發心還有六種殊勝之處：一是生位殊勝，二是愿位殊勝，三是勇猛殊勝，四是清凈所依殊勝，五是其餘方便殊勝，六是其餘出離殊勝。問：這六種殊勝如何體現？偈頌說：
『生勝由四義， 愿大有十種， 勇猛恒不退， 凈依二利生， 巧便進餘地， 出離善思惟， 如此六道理， 次第成六勝。』
解釋說：生位殊勝由四種意義構成：一是種子殊勝，以信奉大乘佛法為種子；二是生母殊勝，以般若波羅蜜（Prajnaparamita，通過理解空性而獲得智慧）為生母；三是胎藏殊勝，以大禪定樂為胎藏。
【English Translation】 English version The basis is that one constantly hears, accepts, and upholds the Dharma properly in the present, and so on. Furthermore, the Bodhicitta arising from these four powers (aspiration, conviction, joy, and non-regression) is generally of two types: one is the non-firm Bodhicitta, which arises due to the influence of friends; the other is the firm Bodhicitta, which arises relying on the three powers such as causes (self-power, other-power, and causal power). The conventional Bodhicitta has been explained above; next, the ultimate Bodhicitta is elucidated. The verse says:
'Approaching the Samyak-sambuddha (the Fully Enlightened One, who truly knows all Dharmas), Well accumulating the Punnya-jnana-sambhāra (merit and wisdom), Without discrimination towards the Dharmas (Nirvikalpa), The supreme Agra-jnana (highest true wisdom) arises.'
Explanation: The ultimate Bodhicitta shows three kinds of excellence. First, the excellence of instruction, because of approaching the Samyak-sambuddha; second, the excellence of accordance, because of skillfully accumulating merit and wisdom; third, the excellence of attaining the result, because it can generate non-discriminating wisdom. This Bodhicitta is called the Joyful Ground (Pramudita, the first of the ten Bhumis of a Bodhisattva), because the joy is very excellent. Question: What is the cause of this excellence? The verse says:
'All Dharmas and sentient beings, Actions and the Buddha's body, In these four equalities, Therefore, one obtains the excellence of joy.'
Explanation: The four equalities are: first, the equality of Dharmas, because of understanding the selflessness of Dharmas; second, the equality of sentient beings, because of attaining the equality of self and others; third, the equality of actions, because of relieving others from suffering as one relieves oneself from suffering; fourth, the equality of the Buddha's body, because the Dharmadhatu (the realm of Dharma) is not different from me, and one can definitely understand it. The cause of excellence has been explained above; next, the differences of excellence are elucidated. The verse says:
'The excellence of birth and the excellence of aspiration, Also, the excellence of vigor and the excellence of pure reliance, The remaining skillfulness and the remaining renunciation, The six excellences are also like this.'
Explanation: The ultimate Bodhicitta also has six excellences: first, the excellence of birth; second, the excellence of aspiration; third, the excellence of vigor; fourth, the excellence of pure reliance; fifth, the excellence of remaining skillfulness; sixth, the excellence of remaining renunciation. Question: How are these six excellences manifested? The verse says:
'The excellence of birth is due to four meanings, The greatness of aspiration has ten kinds, The vigor is constant and does not regress, The pure reliance generates benefit for oneself and others, Skillful means advance to other grounds, Renunciation is good contemplation, These six principles, In order, accomplish the six excellences.'
Explanation: The excellence of birth is constituted by four meanings: first, the excellence of the seed, taking faith in Mahayana Buddhism as the seed; second, the excellence of the birth mother, taking Prajnaparamita (wisdom attained through understanding emptiness) as the birth mother; third, the excellence of the womb, taking the joy of great Samadhi as the womb.
四乳母勝。大悲長養為乳母故。愿大有十種者。十大愿如十地經說。發此愿勝故。勇猛恒不退者。能行難行永不退故。凈依二利生者。一知自近菩提。二知利他方便故。巧便進餘地者。得趣上地方便故。出離善思惟者。思惟住諸地中所建立法故。問云何思惟。答如所建立分齊分別知故。以是分別亦知無分別故。已說發心。次說譬喻顯此發心。偈曰。
如地如凈金 如月如增火 如藏如寶篋 如海如金剛 如山如藥王 如友如如意 如日如美樂 如王如庫倉 如道如車乘 如泉如喜聲 如流亦如雲 發心譬如是
釋曰。如此發心與諸譬喻。何義相似。答譬如大地。最初發心亦如是。一切佛法能生持故。譬如凈金。依相應發心亦如是。利益安樂不退壞故。譬如新月。勤相應發心亦如是。一切善法漸漸增故。譬如增火。極依相應發心亦如是。益薪火熾積行依極故。譬如大藏。檀波羅蜜相應發心亦如是。以財周給亦無盡故。譬如寶篋。尸波羅蜜相應發心亦如是。功德法寶從彼生故。譬如大海。羼提波羅蜜相應發心亦如是。諸來違逆心不動故。譬如金剛。毗梨耶波羅蜜相應發心亦如是。勇猛堅牢不可壞故。譬如山王。禪波羅蜜相應發心亦如是。物無能動以不亂故。譬如藥王。般若波羅蜜相應發
【現代漢語翻譯】 現代漢語譯本 四種乳母勝過其他乳母。大悲心能長養菩薩，如同乳母一般。『愿大有十種』指的是如《十地經》所說的十大愿。發起這樣的願力最為殊勝。『勇猛恒不退』是因為能夠行持難行之事，並且永遠不會退轉。『凈依二利生』，一是知道自己接近菩提（Bodhi，覺悟），二是知道利益他人的方便法門。『巧便進餘地』，是因為能夠得到趣向更高境界的方便法門。『出離善思惟』，是因為能夠思惟安住于各個菩薩地中所建立的法。問：如何思惟？答：如同對所建立的界限分別瞭解一樣，因為通過這種分別，也能瞭解無分別的道理。以上已經說明了發菩提心。接下來用譬喻來彰顯這種發心。偈頌說：
如地如凈金 如月如增火
如藏如寶篋 如海如金剛
如山如藥王 如友如如意
如日如美樂 如王如庫倉
如道如車乘 如泉如喜聲
如流亦如雲 發心譬如是
解釋：這種發心與這些譬喻，有什麼相似之處呢？答：譬如大地，最初的發心也像大地一樣，能夠生長和承載一切佛法。譬如純凈的黃金，與相應之法相應的發心也像純凈的黃金一樣，能夠帶來利益和安樂，並且不會退壞。譬如新月，與勤奮相應的發心也像新月一樣，能夠使一切善法漸漸增長。譬如燃燒的火焰，與極度相應的發心也像燃燒的火焰一樣，新增柴火會使火焰更加旺盛，積累修行也依賴於這種極致的狀態。譬如巨大的寶藏，與佈施波羅蜜（Dāna-pāramitā，佈施到彼岸）相應的發心也像巨大的寶藏一樣，用財富賙濟他人也不會窮盡。譬如珍貴的寶箱，與持戒波羅蜜（Śīla-pāramitā，持戒到彼岸）相應的發心也像珍貴的寶箱一樣，功德法寶從中產生。譬如大海，與忍辱波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）相應的發心也像大海一樣，面對各種違逆，內心也不會動搖。譬如金剛，與精進波羅蜜（Vīrya-pāramitā，精進到彼岸）相應的發心也像金剛一樣，勇猛堅固，不可摧毀。譬如山王，與禪定波羅蜜（Dhyāna-pāramitā，禪定到彼岸）相應的發心也像山王一樣，外物無法撼動，內心不會散亂。譬如藥王，與般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）相應的發
【English Translation】 English version Four wet nurses are superior. Great compassion nurtures and raises, like a wet nurse. 'Great aspiration has ten aspects' refers to the ten great vows as described in the Ten Bhumi Sutra. Generating such aspiration is most excellent. 'Courageous, always unretreating' is because one can practice difficult practices and never regress. 'Pure reliance benefits two kinds of beings': first, knowing oneself is close to Bodhi (Enlightenment); second, knowing the skillful means to benefit others. 'Skillfully advancing to other bhumis' is because one can obtain the skillful means to proceed to higher realms. 'Leaving behind, contemplating well' is because one can contemplate the dharmas established in each bhumi. Question: How does one contemplate? Answer: Just as one understands the established boundaries distinctly, because through this distinction, one can also understand the principle of non-distinction. The generation of Bodhicitta (the aspiration for enlightenment) has been explained above. Next, metaphors are used to illustrate this aspiration. The verse says:
Like earth, like pure gold, like the moon, like increasing fire,
Like a treasure, like a jeweled casket, like the sea, like diamond,
Like a mountain, like the king of medicine, like a friend, like a wish-fulfilling gem,
Like the sun, like beautiful music, like a king, like a storehouse,
Like a path, like a chariot, like a spring, like a joyful sound,
Like a stream, also like a cloud, the aspiration is like this.
Explanation: What similarities are there between this aspiration and these metaphors? Answer: Like the earth, the initial aspiration is also like the earth, capable of growing and supporting all Buddhist dharmas. Like pure gold, the aspiration corresponding to appropriate dharmas is also like pure gold, capable of bringing benefit and joy, and not deteriorating. Like the new moon, the aspiration corresponding to diligence is also like the new moon, capable of gradually increasing all good dharmas. Like increasing fire, the aspiration corresponding to the extreme is also like increasing fire, adding fuel makes the fire stronger, and accumulating practice relies on this extreme state. Like a great treasure, the aspiration corresponding to Dāna-pāramitā (Perfection of Giving) is also like a great treasure, providing wealth to others without depletion. Like a precious casket, the aspiration corresponding to Śīla-pāramitā (Perfection of Morality) is also like a precious casket, meritorious dharma treasures arise from it. Like the sea, the aspiration corresponding to Kṣānti-pāramitā (Perfection of Patience) is also like the sea, facing all adversities, the mind does not waver. Like diamond, the aspiration corresponding to Vīrya-pāramitā (Perfection of Diligence) is also like diamond, courageous and firm, indestructible. Like a mountain king, the aspiration corresponding to Dhyāna-pāramitā (Perfection of Meditation) is also like a mountain king, external objects cannot shake it, and the mind is not scattered. Like the king of medicine, the aspiration corresponding to Prajñā-pāramitā (Perfection of Wisdom) is also
心亦如是。惑智二病此能破故。譬如善友。無量相應發心亦如是。一切時中不捨眾生故。譬如如意珠。神通相應發心亦如是。隨所欲現能成就故。譬如盛日。攝相應發心亦如是。如日熟谷成熟眾生故。譬如美樂。辯相應發心亦如是。說法教化攝眾生故。譬如國王。量相應發心亦如是。能為正道不壞因故。譬如倉庫。聚相應發心亦如是。福智法財之所聚故。譬如王路。覺分相應發心亦如是。大聖先行余隨行故。譬如車乘。止觀相應發心亦如是。二輪具足安樂去故。譬如涌泉。總持相應發心亦如是。聞者雖多法無盡故。譬如喜聲。法印相應發心亦如是。求解脫者所樂聞故。譬如河流。自性相應發心亦如是。無生忍道自然而流不作意故。譬如大云能成世界。方便相應發心亦如是。示現八相成道化眾生故。如此等及二十二譬。譬彼發心。如聖者無盡慧經廣說應知。已說發心譬喻。次說不發心過失。偈曰。
思利及得方 解義亦證實 如是四時樂 趣寂則便舍
釋曰。菩薩有四種樂。一思利樂。謂思惟利益他時。二得方樂。謂至得巧方便時。三解義樂。謂解了大乘意時。四證實樂。謂證人法無我時。若人棄捨眾生趣向寂滅。應知是人不得菩薩如是四樂。已呵不發心。發心者應讚歎。偈曰。
最初發大心
【現代漢語翻譯】 現代漢語譯本：心也是如此。發菩提心能破除迷惑和智慧上的兩種障礙。譬如善友，無量相應的發心也是如此，因為它在一切時候都不捨棄眾生。譬如如意珠（能滿足願望的寶珠），神通相應的發心也是如此，因為它能隨心所欲地顯現併成就一切。譬如盛大的太陽，攝相應的發心也是如此，如同太陽成熟穀物一樣成熟眾生。譬如美妙的音樂，辯才相應的發心也是如此，因為它能通過說法教化來攝受眾生。譬如國王，量相應的發心也是如此，因為它能成為正道不被破壞的原因。譬如倉庫，聚相應的發心也是如此，因為它是福德和智慧等法財聚集的地方。譬如王路，覺分相應的發心也是如此，因為偉大的聖者先行，其餘的人跟隨。譬如車乘，止觀相應的發心也是如此，因為兩個輪子都具備，能安樂地前行。譬如涌泉，總持相應（記憶和保持佛法）的發心也是如此，因為聽聞的人雖多，佛法也不會窮盡。譬如喜悅的聲音，法印相應的發心也是如此，因為求解脫的人都樂於聽聞。譬如河流，自性相應的發心也是如此，因為無生法忍的道路自然流淌，不需造作。譬如大云能成就世界，方便相應的發心也是如此，因為它示現八相成道來教化眾生。如此等等以及二十二個譬喻，都是爲了比喻發菩提心。《如聖者無盡慧經》中對此有詳細說明，應當瞭解。已經說了發菩提心的譬喻，接下來要說不發菩提心的過失。偈頌說： 『思惟利益時，獲得方便時，理解深義時，以及證實真理時，這四種快樂，如果追求寂滅就會捨棄。』 解釋：菩薩有四種快樂。一是思利樂，即思惟利益他人時的快樂。二是得方樂，即獲得巧妙方便時的快樂。三是解義樂，即理解了大乘佛法深奧含義時的快樂。四是證實樂，即證悟人無我和法無我時的快樂。如果有人捨棄眾生而追求寂滅，應當知道這個人無法獲得菩薩的這四種快樂。已經呵斥了不發菩提心，接下來應該讚歎發菩提心的人。偈頌說： 『最初發起大菩提心，』
【English Translation】 English version: The mind is also like this. The mind of enlightenment can break through the two diseases of delusion and wisdom. It is like a good friend. The mind of enlightenment corresponding to immeasurable qualities is also like this, because it never abandons sentient beings at all times. It is like a Mani jewel (a jewel that fulfills wishes). The mind of enlightenment corresponding to supernatural powers is also like this, because it can manifest and accomplish everything as desired. It is like the bright sun. The mind of enlightenment corresponding to gathering is also like this, maturing sentient beings like the sun matures grain. It is like beautiful music. The mind of enlightenment corresponding to eloquence is also like this, because it gathers sentient beings through teaching and transforming with Dharma. It is like a king. The mind of enlightenment corresponding to measure is also like this, because it can be the cause of the right path not being destroyed. It is like a warehouse. The mind of enlightenment corresponding to accumulation is also like this, because it is the place where the wealth of merit and wisdom is gathered. It is like a royal road. The mind of enlightenment corresponding to the factors of enlightenment is also like this, because the great sage goes first, and the rest follow. It is like a chariot. The mind of enlightenment corresponding to tranquility and insight is also like this, because both wheels are complete, and it can go peacefully. It is like a gushing spring. The mind of enlightenment corresponding to total retention (remembering and maintaining the Dharma) is also like this, because although there are many listeners, the Dharma will not be exhausted. It is like a joyful sound. The mind of enlightenment corresponding to the Dharma seal is also like this, because those who seek liberation are happy to hear it. It is like a river. The mind of enlightenment corresponding to self-nature is also like this, because the path of non-origination forbearance flows naturally, without artificial effort. It is like a great cloud that can create the world. The mind of enlightenment corresponding to skillful means is also like this, because it manifests the eight aspects of attaining enlightenment to transform sentient beings. These and twenty-two other metaphors are all to illustrate the mind of enlightenment. This is explained in detail in the 'Sage Endless Wisdom Sutra', which should be understood. Having spoken of the metaphors for the mind of enlightenment, next we will speak of the faults of not generating the mind of enlightenment. The verse says: 'Thinking of benefits, obtaining skillful means, understanding profound meanings, and verifying the truth, these four kinds of joy, if one seeks tranquility, one will abandon them.' Explanation: Bodhisattvas have four kinds of joy. First is the joy of thinking of benefits, that is, the joy of thinking of benefiting others. Second is the joy of obtaining skillful means, that is, the joy of obtaining skillful means. Third is the joy of understanding the meaning, that is, the joy of understanding the profound meaning of Mahayana Buddhism. Fourth is the joy of verifying the truth, that is, the joy of realizing the non-self of persons and the non-self of phenomena. If someone abandons sentient beings and seeks tranquility, it should be known that this person cannot obtain these four joys of a Bodhisattva. Having rebuked not generating the mind of enlightenment, next we should praise those who generate the mind of enlightenment. The verse says: 'Initially generating the great mind of enlightenment,'
善護無邊惡 善增悲增故 樂喜苦亦喜
釋曰。若菩薩初發大菩提心。爾時依無邊眾生。即得善護不作諸惡。為此故是人遠離退墮惡道畏。複次。由有善及增故。於樂常喜。由有悲及增故。于苦常喜。為此故。是人遠離退失善道畏。已贊發心。次說因此發心得不作護。偈曰。
愛他過自愛 忘己利眾生 不為自憎他 豈作不善業
釋曰。若略示彼義。菩薩愛他過於自愛。由此故忘自身命而利於他。不為自利而損於彼。由此故能于眾生絕諸惡業。已說得不作護。次說得不退心。偈曰。
觀法如知幻 觀生如入苑 若成若不成 惑苦皆無怖
釋曰。菩薩觀一切諸法如似知幻。若成就時于煩惱不生怖。菩薩觀自生處如入園苑。若不成就時于苦惱亦不生怖。若如是者。更有何意而退菩提心耶。複次偈曰。
自嚴及自食 園地與戲喜 如是有四事 悲者非余乘
釋曰。菩薩以自功德而為自嚴。以利他歡喜而為自食。以作意生處而為園地。以神通變化而為戲喜。如此四事。唯菩薩有。於二乘無。菩薩既有此四事。云何當退菩提心。已說不退心。次遮畏苦心。偈曰。
極勤利眾生 大悲為性故 無間如樂處 豈怖諸有苦
釋曰。菩薩以大悲為體。是故
【現代漢語翻譯】 現代漢語譯本 善於守護無邊的惡行， 善於增長慈悲，因此，對於快樂和喜悅，以及痛苦，都同樣感到喜悅。
解釋：如果菩薩初次發起大菩提心（Mahabodhi-citta，偉大的覺悟之心），那時依靠無邊的眾生，就能很好地守護自己，不做各種惡事。因為這個緣故，這個人遠離退墮惡道的恐懼。進一步說，由於有善和增長的緣故，對於快樂常常感到喜悅；由於有慈悲和增長的緣故，對於痛苦也常常感到喜悅。因為這個緣故，這個人遠離退失善道的恐懼。已經讚歎了發心，接下來講述因為這個發心而得到不作惡的守護。偈頌說：
愛別人勝過愛自己， 忘記自己的利益而利益眾生， 不爲了自己而憎恨別人， 怎麼會做不善的行業呢？
解釋：如果簡略地顯示那個意義，菩薩愛別人勝過愛自己。因為這個緣故，忘記自身性命而利益他人。不爲了自己的利益而損害他人。因為這個緣故，能夠對於眾生斷絕各種惡業。已經說了得到不作惡的守護，接下來講述得到不退轉的心。偈頌說：
觀察諸法如知道幻術， 觀察生死如進入花園， 無論是成就還是不成就， 對於迷惑和痛苦都沒有恐懼。
解釋：菩薩觀察一切諸法，就像知道幻術一樣。如果成就的時候，對於煩惱不生恐懼。菩薩觀察自己所生的處所，就像進入花園一樣。如果不成就的時候，對於苦惱也不生恐懼。如果像這樣，還有什麼理由退轉菩提心呢？進一步說，偈頌說：
自我莊嚴以及自我飲食， 花園土地與嬉戲喜樂， 像這樣的四件事， 只有具有大悲心的人才有，而不是其他乘的人。
解釋：菩薩用自己的功德來作為自我莊嚴，用利益他人的歡喜來作為自我飲食，用作意（manasikara，專注）所生的處所來作為花園土地，用神通變化來作為嬉戲喜樂。像這樣的四件事，只有菩薩才有，在二乘（聲聞乘和緣覺乘）中沒有。菩薩既然有這四件事，怎麼會退轉菩提心呢？已經說了不退轉的心，接下來遮止畏懼苦難的心。偈頌說：
極其勤奮地利益眾生， 因為以大悲為本性， 沒有間斷就像在快樂的地方一樣， 怎麼會畏懼各種存在的痛苦呢？
解釋：菩薩以大悲為本體，因此，
【English Translation】 English version Guarding well against boundless evils, Increasing goodness and compassion, therefore, one rejoices equally in happiness and joy, as well as in suffering.
Explanation: If a Bodhisattva initially generates the great Bodhicitta (Mahabodhi-citta, the great mind of enlightenment), at that time, relying on boundless sentient beings, one can guard well against committing various evils. For this reason, this person is far from the fear of falling into evil paths. Furthermore, because of having goodness and its increase, one often rejoices in happiness; because of having compassion and its increase, one often rejoices in suffering as well. For this reason, this person is far from the fear of losing the path of goodness. Having praised the generation of the mind, next, it is said that because of this generation of the mind, one obtains the protection of not doing evil. The verse says:
Loving others more than oneself, Forgetting one's own benefit to benefit sentient beings, Not hating others for one's own sake, How could one commit unwholesome actions?
Explanation: If that meaning is briefly shown, a Bodhisattva loves others more than oneself. For this reason, one forgets one's own life to benefit others. One does not harm others for one's own benefit. For this reason, one is able to cut off all evil deeds towards sentient beings. Having spoken of obtaining the protection of not doing evil, next, it is said that one obtains a non-retreating mind. The verse says:
Observing dharmas as knowing illusions, Observing birth as entering a garden, Whether accomplished or not accomplished, There is no fear of delusion and suffering.
Explanation: A Bodhisattva observes all dharmas (phenomena), just like knowing illusions. If it is accomplished, one does not generate fear towards afflictions. A Bodhisattva observes the place where one is born, just like entering a garden. If it is not accomplished, one does not generate fear towards suffering either. If it is like this, what reason is there to retreat from Bodhicitta? Furthermore, the verse says:
Self-adornment and self-nourishment, Garden lands and playful joy, Such four things, Only those with great compassion have, not those of other vehicles.
Explanation: A Bodhisattva uses one's own merits as self-adornment, uses the joy of benefiting others as self-nourishment, uses the place born from attention (manasikara, focus) as garden lands, and uses supernatural transformations as playful joy. Such four things, only Bodhisattvas have, not those in the Two Vehicles (Sravakayana and Pratyekabuddhayana). Since Bodhisattvas have these four things, how could they retreat from Bodhicitta? Having spoken of the non-retreating mind, next, it is prevented the mind of fearing suffering. The verse says:
Extremely diligently benefiting sentient beings, Because taking great compassion as one's nature, Without interruption, like being in a happy place, How could one fear the suffering of all existence?
Explanation: A Bodhisattva takes great compassion as one's essence, therefore,
極勤利他。雖入阿鼻地獄如遊樂處。菩薩如是于余苦中豈生怖畏。因此怖畏而退心耶。偈曰。
大悲恒在意 他苦為自苦 自然作所作 待勸深慚羞
釋曰。諸菩薩大悲阇梨常在心中。若見眾生受苦即自生苦。由此道理自然作所應作。若待善友勸發深生極重慚羞。偈曰。
荷負眾生擔 懈怠丑非勝 為解自他縛 精進應百倍
釋曰。菩薩發心荷負眾生重擔。若去賒緩此是醜事。非為第一端正眾生。菩薩應思。若自若他有種種急縛。謂惑業生。為解此縛應須百倍精進。過彼聲聞作所應作。發心品究竟。
大乘莊嚴經論二利品第六
釋曰。已說發心。次說依此發心隨順修行自他利行。偈曰。
大依及大行 大果次第說 大取及大忍 大義三事成
釋曰。大依者。依止大菩提而發心故。大行者。為利自他而發行故。大果者。令得無上菩提故。如其次第。大取者。發心時攝一切眾生故。大忍者。發行時忍一切大苦故。大義者。得果時廣利一切眾生業成就故。已說次第。次說自他無差別。偈曰。
他自心平等 愛則于彼勝 如是有勝相 二利何差別
釋曰。菩薩得他自心平等。或由信得。謂世俗發心時。或由智得。謂第一義發心時。菩薩雖有此
【現代漢語翻譯】 現代漢語譯本： 極其勤奮地利益他人。即使進入阿鼻地獄（Avici Hell，八大地獄中最苦之處），也像在遊樂的場所一樣。菩薩如果這樣，對於其他的苦難，怎麼會產生恐懼和畏懼呢？又怎麼會因為這種恐懼和畏懼而退失道心呢？偈語說： 『大悲恒在意，他苦為自苦，自然作所作，待勸深慚羞。』 解釋：諸位菩薩的大悲心總是放在心中。如果見到眾生受苦，就如同自己受苦一樣。因為這個道理，自然而然地去做應該做的事情。如果等待善友勸勉才去做，內心會感到非常慚愧。 偈語說： 『荷負眾生擔，懈怠丑非勝，為解自他縛，精進應百倍。』 解釋：菩薩發心承擔眾生的重擔。如果懈怠拖延，這是醜陋的事情，不是最殊勝的。菩薩應該思考，自己和他人都有種種束縛，也就是惑、業、生（指迷惑、業力、生死輪迴）。爲了解除這些束縛，應該付出百倍的精進，超過那些聲聞（Śrāvaka，小乘佛教的修行者）所做的事情。發心品到此結束。 《大乘莊嚴經論》二利品第六 解釋：已經講了發心，接下來講依據這個發心，隨順修行自利和他利的行為。偈語說： 『大依及大行，大果次第說，大取及大忍，大義三事成。』 解釋：大依，是指依止大菩提（Mahābodhi，偉大的覺悟）而發心。大行，是指爲了利益自己和他人而修行。大果，是指最終獲得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這些是按照順序來說的。大取，是指發心的時候攝取一切眾生。大忍，是指修行的時候忍受一切巨大的痛苦。大義，是指證得果位的時候，廣泛利益一切眾生的事業得以成就。已經講了次第，接下來講自利和他利沒有差別。偈語說： 『他自心平等，愛則于彼勝，如是有勝相，二利何差別？』 解釋：菩薩證得他人和自己的心平等。或者通過信心獲得，指的是世俗發心的時候；或者通過智慧獲得，指的是第一義發心的時候。菩薩雖然有這種……
【English Translation】 English version: Extremely diligent in benefiting others. Even entering Avici Hell (the most painful of the eight great hells) is like being in a place of amusement. If a Bodhisattva (Enlightenment Being) is like this, how could they be afraid of other sufferings? And how could they lose their aspiration for enlightenment because of this fear? The verse says: 'Great compassion is always in mind, taking others' suffering as one's own, naturally doing what should be done, deeply ashamed to wait for encouragement.' Explanation: The great compassion of all Bodhisattvas is always in their hearts. If they see sentient beings suffering, it is as if they themselves are suffering. Because of this principle, they naturally do what should be done. If they wait for good friends to encourage them, they will feel extremely ashamed. The verse says: 'Bearing the burden of sentient beings, laziness is ugly and not supreme, to untie the bonds of oneself and others, diligence should be a hundredfold.' Explanation: Bodhisattvas aspire to take on the heavy burden of sentient beings. If they are lazy and procrastinate, this is an ugly thing, not the most excellent. Bodhisattvas should contemplate that both themselves and others have various kinds of bonds, namely delusion, karma, and birth (referring to delusion, karmic force, and the cycle of birth and death). To untie these bonds, they should exert a hundredfold diligence, surpassing what the Śrāvakas (Hearers, practitioners of Hinayana Buddhism) do. The chapter on aspiration ends here. 《Mahāyāna-sūtrālaṃkāra》Chapter Six: Benefit for Self and Others Explanation: Having spoken about aspiration, next we will talk about following this aspiration and cultivating practices that benefit oneself and others. The verse says: 'Great reliance and great practice, great result are explained in order, great taking and great endurance, great meaning is accomplished by three things.' Explanation: Great reliance refers to aspiring with reliance on great Bodhi (Great Enlightenment). Great practice refers to practicing for the benefit of oneself and others. Great result refers to ultimately attaining Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). These are explained in order. Great taking refers to embracing all sentient beings when aspiring. Great endurance refers to enduring all great sufferings when practicing. Great meaning refers to the accomplishment of the work of benefiting all sentient beings when attaining the fruit. Having spoken about the order, next we will talk about the non-difference between benefiting oneself and others. The verse says: 'Equality between oneself and others' minds, love is superior to them, if there is such a superior aspect, what is the difference between the two benefits?' Explanation: Bodhisattvas attain equality between their own minds and the minds of others. Either through faith, referring to the time of worldly aspiration, or through wisdom, referring to the time of aspiration in the ultimate sense. Although Bodhisattvas have this...
心。然愛他身則勝自身。於他既有如此勝想。則不復分別何者為自利何者為他利。俱無別故。已說無差別。次說他利勝。偈曰。
於世無怨業 利彼恒自苦 悲性自然起 是故利他勝
釋曰。菩薩于諸世間久絕怨業。是故恒為成就他利。自身受諸勤苦。由大悲為體自然起故。由此道理則利他為勝。問如是利他云何隨順。偈曰。
善說令歸向 令入亦令調 令成亦令住 令覺令解脫 集德及生家 得記並受職 至成如來智 以是利群生
釋曰。三種眾生。謂住下中上性。菩薩如其所住而攝取之。以十三種隨順利益。一者善說。由隨教及記心故。二者令歸向。由神通力故。三者令入。由向已能令信受正教故。四者令調。由入已斷其疑故。五者令成。由成熟善根故。六者令住。由教授令心住故。七者令覺。由得智慧故。八者令解脫。由得神通等諸勝功德故。九者集德。由遍集福智故。十者生家。由生佛家故。十一者得記。由八地受記故。十二者受職。由十地受職故。十三者得如來智。由入佛地故。問如此隨順云何成立。偈曰。
不倒及不高 無著亦通達 能忍及調順 遠去亦無盡 應知此八義 成就彼十三
釋曰。不倒者。若人已住于性。菩薩隨機而為說法
【現代漢語翻譯】 現代漢語譯本：心。然而愛他人之身勝過愛自身。對於他人既然有如此強烈的珍視，那麼就不再分別什麼是自利，什麼是利他，因為兩者沒有區別。前面已經說了無差別，接下來闡述利他更為殊勝。偈語說： 『於世間沒有怨恨的惡業，爲了利益他人恒常讓自己受苦，慈悲的本性自然生起，因此利他更為殊勝。』 解釋：菩薩對於世間眾生，早已斷絕了怨恨的惡業。因此，恒常爲了成就他人的利益，自身承受各種勤勞辛苦。由於以大悲為根本，這種行為自然而然地產生。由此道理可知，利他才是更為殊勝的。問：像這樣的利他，如何才能隨順眾生呢？偈語說： 『善巧說法使眾生歸向正道，引導他們進入佛法，也調伏他們的心性，使他們成就善根，也使他們安住于正法，使他們覺悟真理，使他們解脫煩惱，積累功德，生於佛家，得到授記，並且接受職權，直至成就如來智慧，以此來利益眾生。』 解釋：有三種眾生，即處於下等、中等、上等根性的眾生。菩薩根據他們所處的根性而攝受他們，用十三種隨順的方式利益他們。第一是善巧說法，因為能夠隨順眾生的根機施教，並且能夠了解他們的心意。第二是使眾生歸向正道，通過神通力來實現。第三是引導他們進入佛法，因為歸向正道后，能夠使他們信受正教。第四是調伏他們的心性，因為進入佛法后，能夠斷除他們的疑惑。第五是使他們成就善根，因為能夠成熟他們的善根。第六是使他們安住于正法，通過教授使他們的心安住于正法。第七是使他們覺悟真理，因為能夠獲得智慧。第八是使他們解脫煩惱，因為能夠獲得神通等各種殊勝的功德。第九是積累功德，因為能夠普遍地積累福德和智慧。第十是生於佛家，因為能夠生於佛的家族。第十一是得到授記，因為在八地菩薩時能夠得到授記。第十二是接受職權，因為在十地菩薩時能夠接受職權。第十三是獲得如來智慧，因為能夠進入佛的境界。問：如此隨順眾生的方式，如何才能成立呢？偈語說： 『不顛倒，不高舉，沒有執著，也通達一切，能夠忍耐，也調柔順從，遠離世俗，也無有窮盡。』 『應當知道這八種意義，成就那十三種利益。』 解釋：不顛倒，指的是如果有人已經安住于某種根性，菩薩就根據他的根性而為他說法。
【English Translation】 English version: The mind. However, loving others' bodies surpasses loving one's own. Since there is such a strong regard for others, there is no longer a distinction between what benefits oneself and what benefits others, because there is no difference between the two. Having already discussed the lack of difference, next, we will discuss the superiority of benefiting others. A verse says: 'Having no resentful karma in the world, constantly enduring suffering to benefit others, the nature of compassion arises naturally; therefore, benefiting others is superior.' Explanation: Bodhisattvas have long severed resentful karma towards all beings in the world. Therefore, they constantly endure various hardships to accomplish the benefit of others. Because it arises naturally from the essence of great compassion, it is through this principle that benefiting others is considered superior. Question: How does such benefiting of others accord with [the needs of sentient beings]? A verse says: 'Skillfully speaking to guide them, leading them to enter, also taming them, enabling them to achieve, also enabling them to abide, enabling them to awaken, enabling them to be liberated, accumulating merit and being born into a Buddha's family, receiving predictions and also receiving authority, until achieving the wisdom of a Tathagata, thereby benefiting all beings.' Explanation: There are three types of beings: those of inferior, middling, and superior capacities. Bodhisattvas embrace them according to their respective capacities, benefiting them in thirteen ways that accord with their needs. First, skillfully speaking, because they can teach according to the beings' capacities and understand their minds. Second, guiding them to turn towards the right path, through the power of supernatural abilities. Third, leading them to enter the Dharma, because after turning towards the right path, they can believe and accept the correct teachings. Fourth, taming their minds, because after entering the Dharma, they can dispel their doubts. Fifth, enabling them to achieve good roots, because they can mature their good roots. Sixth, enabling them to abide in the Dharma, through teaching them to keep their minds in the Dharma. Seventh, enabling them to awaken to the truth, because they can attain wisdom. Eighth, enabling them to be liberated from afflictions, because they can attain various superior merits such as supernatural powers. Ninth, accumulating merit, because they can universally accumulate blessings and wisdom. Tenth, being born into a Buddha's family, because they can be born into the family of a Buddha. Eleventh, receiving predictions, because they can receive predictions at the eighth Bhumi (stage of a Bodhisattva). Twelfth, receiving authority, because they can receive authority at the tenth Bhumi. Thirteenth, attaining the wisdom of a Tathagata, because they can enter the realm of a Buddha. Question: How can such accordance with [the needs of sentient beings] be established? A verse says: 'Not inverted, not elevated, without attachment, also penetrating, able to endure, also gentle and compliant, far removed, also without end.' 'One should know these eight meanings, accomplishing those thirteen benefits.' Explanation: 'Not inverted' refers to when someone is already established in a certain capacity, the Bodhisattva teaches them according to their capacity.
不妄授故。不高者。彼歸向時不恃神通而自高故。無著者。彼入正法時不染眾生故。通達者。斷彼疑網故。能忍者。善成熟彼故。調順者。隨順教授非不調教授故。遠去者。隨順生家等非不遠去令他能作故。無盡者。菩薩利益眾生一切時愿無盡故。是名成就應知。問此隨順云何勝差別。偈曰。
習欲大可畏 有愛動而倒 樂滅斷煩惱 大悲求佛法
釋曰。習欲者。謂欲界人。大可畏者。身心苦多及向惡趣故。有愛者。謂色無色界人。動而倒者。彼樂無常故動。行苦故倒。樂滅者。謂自利人。斷煩惱者。由煩惱所持則苦不斷為離苦故。自斷煩惱而求寂滅。大悲者。謂利他人。求佛法者。此人常求一切佛法。擬利一切眾生故。偈曰。
世間求自樂 不樂恒極苦 菩薩勤樂他 二利成上樂
釋曰。世間愚癡常求自樂。而不得樂反得極苦。菩薩不爾。常勤樂他而二利成就。更得第一大涅槃樂。此是菩薩勝隨順差別。已說利他隨順。次以此行迴向眾生。偈曰。
異根于異處 異作有異行 凡是諸所作 回以利眾生
釋曰。菩薩迴向隨眼等諸根行種種處作種種威儀業行利益眾生。凡是諸行。若事相應及以相似。彼皆迴向一切眾生。如行清凈經中廣說。已說迴向心。次遮不忍心。
【現代漢語翻譯】 現代漢語譯本 不妄授故：因為不隨便傳授（佛法）的緣故。 不高者：因為那些歸向（佛法）的人不憑藉神通而自高的緣故。 無著者：因為他們進入正法時，不被眾生所染著的緣故。 通達者：因為斷除了他們的疑惑之網的緣故。 能忍者：因為善於成熟他們的緣故。 調順者：因為隨順教導，而不是不傳授的緣故。 遠去者：因為隨順眾生的生家等，而不是不遠離，使他們能夠修行的緣故。 無盡者：因為菩薩利益眾生的一切時愿沒有窮盡的緣故。這叫做成就，應當知道。 問：這種隨順有什麼殊勝的差別呢？偈頌說： 『習欲大可畏，有愛動而倒，樂滅斷煩惱，大悲求佛法。』 釋：習欲者：指欲界的人。大可畏者：因為身心痛苦很多，並且趨向惡趣的緣故。有愛者：指色界和無色界的人。動而倒者：因為他們所樂的是無常的，所以動搖；因為行苦的緣故，所以顛倒。樂滅者：指只求自利的人。斷煩惱者：因為被煩惱所束縛，痛苦就不能斷除，爲了脫離痛苦的緣故，自己斷除煩惱而求寂滅。大悲者：指利益他人的人。求佛法者：這種人常常尋求一切佛法，打算利益一切眾生的緣故。偈頌說： 『世間求自樂，不樂恒極苦，菩薩勤樂他，二利成上樂。』 釋：世間的愚癡之人常常尋求自己的快樂，卻得不到快樂，反而得到極大的痛苦。菩薩不是這樣，常常勤于使他人快樂，而兩種利益都成就，更能得到第一大的涅槃之樂。這就是菩薩殊勝的隨順差別。已經說了利益他人的隨順，接下來用這種行為迴向眾生。偈頌說： 『異根于異處，異作有異行，凡是諸所作，回以利眾生。』 釋：菩薩迴向隨眼等諸根，在種種處所，做種種威儀的業行，利益眾生。凡是各種行為，無論是與事情相應的，還是相似的，他們都回向給一切眾生。如《行清凈經》中廣說。已經說了迴向心，接下來遮止不忍之心。
【English Translation】 English version 『Not recklessly imparting』 because of not casually transmitting (the Dharma). 『Not arrogant』 because those who turn towards (the Dharma) do not become arrogant by relying on supernatural powers. 『Without attachment』 because when they enter the true Dharma, they are not tainted by sentient beings. 『Penetrating』 because they cut off their net of doubts. 『Capable of forbearance』 because they are good at maturing them. 『Disciplined』 because they accord with the teachings, and do not fail to impart them. 『Going far away』 because they accord with sentient beings' birth families, etc., and do not fail to go far away, enabling them to practice. 『Inexhaustible』 because the Bodhisattva's vows to benefit sentient beings are inexhaustible at all times. This is called accomplishment, and should be known. Question: What are the superior differences in this accordance? The verse says: 『Habitual desire is greatly to be feared, love is moved and overturned, delight in cessation cuts off afflictions, great compassion seeks the Buddha Dharma.』 Explanation: 『Habitual desire』 refers to people in the desire realm (Kāmadhātu). 『Greatly to be feared』 because there is much suffering of body and mind, and they tend towards evil destinies. 『Love』 refers to people in the form realm (Rūpadhātu) and formless realm (Arūpadhātu). 『Moved and overturned』 because what they delight in is impermanent, so it is moved; because of the suffering of conditioned existence (Saṃskāra-duḥkha), it is overturned. 『Delight in cessation』 refers to those who seek only self-benefit. 『Cutting off afflictions』 because if bound by afflictions, suffering cannot be cut off; therefore, to escape suffering, they cut off afflictions themselves and seek quiescence. 『Great compassion』 refers to those who benefit others. 『Seeking the Buddha Dharma』 this person constantly seeks all Buddha Dharma, intending to benefit all sentient beings. The verse says: 『The world seeks self-pleasure, not pleasure but constant extreme suffering, the Bodhisattva diligently delights others, both benefits accomplish supreme pleasure.』 Explanation: Worldly foolish people constantly seek their own pleasure, but do not obtain pleasure, instead obtaining extreme suffering. The Bodhisattva is not like this, constantly diligently delighting others, and both benefits are accomplished, further obtaining the first great Nirvana bliss. This is the Bodhisattva's superior difference in accordance. Having spoken of the accordance of benefiting others, next, use this practice to dedicate to sentient beings. The verse says: 『Different roots in different places, different actions with different conduct, all that is done, dedicate to benefit sentient beings.』 Explanation: The Bodhisattva dedicates, following the various roots such as the eyes, in various places, performing various dignified actions, benefiting sentient beings. All kinds of actions, whether corresponding to the matter or similar, they all dedicate to all sentient beings. As extensively explained in the 『Sutra of Pure Conduct』. Having spoken of the dedicating mind, next, prevent the mind of non-forbearance.
偈曰。
眾生不自在 常作諸惡業 忍彼增悲故 無惱亦無違
釋曰。眾生為煩惱所惱心不自在。是故作諸惡業。菩薩智慧于彼常起大忍增長大悲。是故於彼不起惱心。亦不欲作不隨順事。已遮不忍心。次顯隨順大。偈曰。
勝出與寂靜 功德及利物 次第依四義 說大有四種
釋曰。諸菩薩有四種隨順大。一者勝出大。於三有五趣中而勝出故。如般若波羅蜜經說。須菩提。若色有法非無法者是摩訶衍。不能勝出一切世間天人阿修羅故。二者寂靜大。隨向無住處涅槃故。三者功德大。福智二聚增長故。四者利物大。常依大悲不捨眾生故。二利品究竟。
大乘莊嚴經論真實品第七
釋曰。已說隨順修行。次說第一義相。偈曰。
非有亦非無 非如亦非異 非生亦非滅 非增亦非減 非凈非不凈 此五無二相 是名第一義 行者應當知
釋曰。無二義是第一義。五種示現。非有者。分別依他二相無故非無者。真實相有故。非如者。分別依他二相無一實體故。非異者。彼二種如無異體故。非生非滅者。無為故。非增非減者。凈染二分起時滅時法界正如是住故。非凈者。自性無染不須凈故。非不凈者。客塵去故。如是五種無二相。是第一義相應知。已
【現代漢語翻譯】 現代漢語譯本：偈語說：
眾生不得自在，常常造作各種惡業； 菩薩忍受眾生的惡行，因此增長大悲心， 所以對眾生不起惱怒之心，也不做不順應眾生的事情。
解釋：眾生被煩惱所困擾，內心不得自在，因此造作各種惡業。菩薩以智慧對這些眾生常常生起大忍，增長大悲心，因此對他們不起惱怒之心，也不想做不順應他們的事情。前面已經遮止了不忍之心，接下來闡明隨順的大悲心。偈語說：
殊勝超出與寂靜，功德以及利益眾生； 依次依據這四種意義，說明大乘有四種。
解釋：諸位菩薩有四種隨順的大。第一是殊勝超出的大，因為在三有（欲有、色有、無色有）五趣（地獄、餓鬼、畜生、人、天）中殊勝超出。如《般若波羅蜜經》所說：『須菩提，如果色是有法而非無法，那就是摩訶衍（Mahayana，大乘）。』因為大乘能夠殊勝超出一切世間的天人阿修羅。第二是寂靜的大，隨順趨向于無住處的涅槃（Nirvana，寂滅）的緣故。第三是功德的大，因為福德和智慧兩種積聚增長的緣故。第四是利益眾生的大，常常依靠大悲心而不捨棄眾生的緣故。二利品究竟。
《大乘莊嚴經論》真實品第七
解釋：已經說了隨順修行，接下來闡述第一義的體相。偈語說：
非有也非無，非如也非異； 非生也非滅，非增也非減； 非凈也非不凈，這五種沒有二元對立的相； 這叫做第一義諦，修行者應當了知。
解釋：沒有二元對立的意義就是第一義諦。五種示現：『非有』，是因為分別和依他二種相沒有的緣故；『非無』，是因為真實相是存在的緣故；『非如』，是因為分別和依他二種相沒有一個實體存在的緣故；『非異』，是因為這兩種相如幻如化沒有不同的實體的緣故；『非生非滅』，是因為無為法的緣故；『非增非減』，是因為清凈和染污兩種分位生起和滅去的時候，法界（Dharmadhatu）正如其是安住的緣故；『非凈』，是因為自性沒有被污染，不需要被清凈的緣故；『非不凈』，是因為客塵煩惱離去的緣故。像這樣五種沒有二元對立的相，這就是第一義諦，應當了知。已經闡述完畢。
【English Translation】 English version: Verse:
Sentient beings are not free, constantly committing various evil deeds; Bodhisattvas endure their actions, thus increasing great compassion, Therefore, they do not become angry with them, nor do they do things that are not in accordance with them.
Explanation: Sentient beings are troubled by afflictions, and their minds are not free, therefore they commit various evil deeds. Bodhisattvas, with wisdom, constantly generate great forbearance and increase great compassion towards these beings, therefore they do not become angry with them, nor do they want to do things that are not in accordance with them. The non-forbearing mind has already been prevented, and next, the great compassion of compliance is explained. Verse:
Superior excellence and tranquility, merit and benefiting beings; In sequence, based on these four meanings, it is said that the Mahayana has four types.
Explanation: The Bodhisattvas have four kinds of compliant greatness. First is the greatness of superior excellence, because it is superior and excellent in the three realms (desire realm, form realm, formless realm) and five destinies (hell, hungry ghosts, animals, humans, gods). As the 《Prajnaparamita Sutra》 says: 'Subhuti, if form is a dharma that is not non-existent, then it is Mahayana.' Because the Mahayana can surpass all the gods, humans, and asuras of the world. Second is the greatness of tranquility, because it complies with and tends towards Nirvana (Nirvana, extinction) where there is no dwelling place. Third is the greatness of merit, because the two accumulations of merit and wisdom increase. Fourth is the greatness of benefiting beings, because it constantly relies on great compassion and does not abandon beings. The chapter on the two benefits is complete.
《Mahayana-samgraha-alankara-sastra》, Chapter 7 on Truth
Explanation: Compliant practice has already been discussed, and next, the characteristics of the ultimate meaning are explained. Verse:
Neither existent nor non-existent, neither like nor different; Neither arising nor ceasing, neither increasing nor decreasing; Neither pure nor impure, these five have no dualistic aspects; This is called the ultimate meaning, the practitioner should know.
Explanation: The meaning without duality is the ultimate meaning. Five kinds of manifestations: 'Neither existent', because the two aspects of discrimination and dependence are non-existent; 'Neither non-existent', because the true aspect exists; 'Neither like', because the two aspects of discrimination and dependence have no substantial existence; 'Neither different', because these two aspects are like illusions and have no different substantiality; 'Neither arising nor ceasing', because it is unconditioned; 'Neither increasing nor decreasing', because when the two divisions of purity and defilement arise and cease, the Dharmadhatu (Dharmadhatu) abides just as it is; 'Neither pure', because the self-nature is not defiled and does not need to be purified; 'Neither impure', because the adventitious dust of afflictions has departed. Thus, these five have no dualistic aspects, this is the ultimate meaning, and should be known. Finished.
說第一義。次遮于彼起顛倒。偈曰。
我見非見我 無相非無緣 異二無我故 解脫唯迷盡
釋曰。我見非見我者。無我相故。何以故。由我相但是分別故。非無緣者。煩惱習氣所起緣五受陰故。異二無我故者。二謂我見及五受陰。亦非異此二種而有我相。如是我見但是迷謬。實無我相可得故。解脫唯迷盡者。若緣自身起解脫亦唯迷盡。無別有我名解脫者故。已遮妄見。次訶顛倒。偈曰。
云何依我見 不見苦自性 迷苦及苦者 法性與無性
釋曰。云何依我見不見苦自性者。咄哉世間云何依止。我見起種種迷不能了達諸行。是苦自性而常隨逐邪。迷苦及苦者法性與無性者。苦謂受彼苦觸。苦者謂苦不斷非我與苦相應。名為苦者。迷苦謂不解苦自性。迷苦者謂不解無我。法性者唯法。由人無我故。無性者非法。由法無我故。偈曰。
云何緣起體 現見生異見 闇故不見有 亦復不有見
釋曰。云何緣起體現見生異見者。咄哉世間云何現見。諸行各從緣起。而依此體橫生異見。謂眼等諸根體非緣起。邪闇故不見有。亦復不有見者。由無明故緣起之法是有而不見有。我體不有而復有見。問若爾云何得涅槃。偈曰。
生死與涅槃 無二無少異 善住無我故 生
【現代漢語翻譯】 現代漢語譯本： 宣說第一義諦。其次遮止由此產生的顛倒妄見。偈頌說：
『我見』並非真的『我』，無相也不是沒有因緣。 因為不同於『我』和五受陰，解脫只是迷妄的止息。
解釋：『我見非見我』，因為沒有『我』的實相。為什麼呢？因為『我相』只是分別妄想。『非無緣者』，不是沒有因緣，而是由煩惱習氣所產生的，以五受陰為緣故。『異二無我故者』，『二』指的是『我見』和『五受陰』。也不是離開這兩種而有『我相』。像這樣，『我見』只是迷惑顛倒，實際上沒有『我相』可以得到。『解脫唯迷盡者』，如果緣于自身而尋求解脫，也只是迷妄的止息，沒有另外一個名為『我』的東西可以解脫。以上是遮止虛妄的見解。接下來呵斥顛倒。 偈頌說：
為什麼依『我見』，就不能見到苦的自性？ 迷惑于『苦』和『苦者』，以及『法性』與『無性』。
解釋：『云何依我見不見苦自性者』，唉，世間的人啊，為什麼依止『我見』，產生種種迷惑，不能了達諸行是苦的自性，而常常隨逐邪見？『迷苦及苦者法性與無性者』，『苦』指的是感受，以及那苦的觸受。『苦者』指的是苦不斷絕，非『我』與苦相應，這被稱為『苦者』。迷惑于『苦』，就是不瞭解苦的自性。迷惑于『苦者』，就是不瞭解無我。『法性者』，只是法，因為人無我。『無性者』，不是法，因為法無我。 偈頌說：
為什麼明明現見緣起之體，卻產生不同的見解？ 因為愚昧，所以看不見『有』，也看不見『不有』。
解釋：『云何緣起體現見生異見者』，唉，世間的人啊，為什麼明明現見諸行各自從因緣而生起，卻依此緣起之體橫生不同的見解，認為眼等諸根的體性不是緣起？『邪闇故不見有。亦復不有見者』，由於無明，緣起之法明明是『有』卻看不見『有』，『我』的體性明明是『不有』卻反而認為『有』。問：如果這樣，如何才能得到涅槃？ 偈頌說：
生死與涅槃，沒有兩樣，也沒有絲毫差別。 善於安住于無我，才能從生死中解脫。
【English Translation】 English version: Speaking of the First Principle. Secondly, refuting the inverted views arising from it. The verse says:
'The 'I-view' is not seeing the 'I'; the absence of characteristics is not without causes. Because it is different from the 'I' and the five skandhas of reception, liberation is only the cessation of delusion.'
Explanation: 'The 'I-view' is not seeing the 'I',' because there is no real characteristic of 'I'. Why? Because the 'I-characteristic' is only conceptual discrimination. 'Not without causes,' it is not without causes, but arises from the habits of afflictions, taking the five skandhas of reception as causes. 'Different from the two, therefore no 'I',' 'two' refers to 'I-view' and the five skandhas of reception. It is also not that there is an 'I-characteristic' apart from these two. Like this, the 'I-view' is only delusion and inversion, and in reality, no 'I-characteristic' can be obtained. 'Liberation is only the cessation of delusion,' if one seeks liberation by relying on oneself, it is only the cessation of delusion. There is no separate thing called 'I' that can be liberated. The above is refuting false views. Next, rebuking inversion. The verse says:
Why, relying on the 'I-view', does one not see the self-nature of suffering? Deluded about 'suffering' and 'the sufferer', and 'dharmata (法性)' (nature of dharma) and 'non-nature'.'
Explanation: 'Why, relying on the 'I-view', does one not see the self-nature of suffering?' Alas, people of the world, why, relying on the 'I-view', do you generate various delusions, unable to understand that all phenomena are the self-nature of suffering, and constantly follow after wrong views? 'Deluded about 'suffering' and 'the sufferer', and 'dharmata (法性)' (nature of dharma) and 'non-nature',' 'suffering' refers to feeling, and that touch of suffering. 'The sufferer' refers to suffering that does not cease, not that the 'I' corresponds with suffering, this is called 'the sufferer'. Deluded about 'suffering' means not understanding the self-nature of suffering. Deluded about 'the sufferer' means not understanding no-self. 'Dharmata (法性)' is only dharma, because there is no self in people. 'Non-nature' is not dharma, because there is no self in dharma. The verse says:
Why, clearly seeing the body of dependent origination, do you generate different views? Because of ignorance, you do not see 'existence', and you also do not see 'non-existence'.'
Explanation: 'Why, clearly seeing the body of dependent origination, do you generate different views?' Alas, people of the world, why, clearly seeing that all phenomena arise from causes and conditions, do you generate different views based on this body of dependent origination, thinking that the nature of the sense organs such as the eyes is not dependent origination? 'Because of ignorance, you do not see 'existence', and you also do not see 'non-existence',' due to ignorance, the dharma of dependent origination is clearly 'existence' but you do not see 'existence', the nature of 'I' is clearly 'non-existence' but you instead think it is 'existence'. Question: If so, how can one attain Nirvana? The verse says:
Samsara (生死) (birth and death) and Nirvana (涅槃), there is no difference, not even the slightest. Skillfully abiding in no-self, one can be liberated from Samsara (生死) (birth and death).
盡得涅槃
釋曰。生死涅槃無有二。乃至無有少異。何以故。無我平等故。若人善住無我而修善業。則生死便盡而得涅槃。如是已遮顛倒。次應說彼對治。偈曰。
福智無邊際 生長悉圓滿 思法決定已 通達義類性
釋曰。此偈顯第一集大聚位。福智無邊際者。由差別無數及時節無邊故。生長悉圓滿者。菩薩集此大聚到彼岸故。思法決定已者。依止定心而思惟故。通達義類性者。解所思諸法義類。悉以意言為自性故。偈曰。
已知義類性 善住唯心光 現見法界故 解脫於二相
釋曰。此偈顯第二通達分位。由解一切諸義唯是意言為性。則了一切諸義悉是心光。菩薩爾時名善住唯識。從彼后現見法界。了達所有二相。即解脫能執所執。偈曰。
心外無有物 物無心亦無 以解二無故 善住真法界
釋曰。此偈顯第三見道位。如彼現見法界故。解心外無有所取物。所取物無故。亦無能取心。由離所取能取二相故。應知善住法界自性。偈曰。
無分別智力 恒平等遍行 為壞過聚體 如藥能除毒
釋曰。此偈顯第四修道位。菩薩入第一義智轉依已。以無分別智恒平等行及遍處行。何以故。為壞依止依他性熏習稠林過聚相故。問此智力云何。答
【現代漢語翻譯】 現代漢語譯本 盡得涅槃
釋曰：生死和涅槃沒有區別，甚至沒有絲毫差異。為什麼呢？因為無我，一切平等。如果有人能夠安住于無我的境界，並且修習善業，那麼生死輪迴就會終結，從而證得涅槃。這樣就遮止了顛倒妄見，接下來應當闡述對治這些顛倒妄見的法門。偈頌說：
『福智無邊際，生長悉圓滿，思法決定已，通達義類性。』
釋曰：這首偈頌顯示了第一集大聚位（Diy Samgraha-samucchaya-sthāna）。『福智無邊際』，是因為差別無數，時間也沒有邊際。『生長悉圓滿』，是因為菩薩聚集這些廣大的資糧到達彼岸的緣故。『思法決定已』，是因為依止於禪定之心而思惟的緣故。『通達義類性』，是理解所思惟的諸法義理，都以意言（manojalpa）為自性的緣故。偈頌說：
『已知義類性，善住唯心光，現見法界故，解脫於二相。』
釋曰：這首偈頌顯示了第二通達分位。由於理解一切諸法的意義都只是意言的自性，因此明瞭一切諸法的意義都是心光。菩薩在這個時候被稱為善住唯識。從那之後，現見法界，了達所有能取和所取二相，就解脫了能執和所執。偈頌說：
『心外無有物，物無心亦無，以解二無故，善住真法界。』
釋曰：這首偈頌顯示了第三見道位。如同他現見法界的緣故，理解心外沒有所取之物。所取之物沒有了，也就沒有能取之心。由於遠離了所取和能取二相的緣故，應當知道善住於法界的自性。偈頌說：
『無分別智力，恒平等遍行，為壞過聚體，如藥能除毒。』
釋曰：這首偈頌顯示了第四修道位。菩薩進入第一義智（paramārtha-jñāna）的轉依（āśraya-parāvṛtti）之後，以無分別智（nirvikalpa-jñāna）恒常平等地執行以及普遍地執行。為什麼呢？爲了摧毀依止於依他起性（paratantra-svabhāva）的熏習所形成的稠密的過患聚集之相的緣故。問：這種智慧的力量是怎樣的呢？答：
【English Translation】 English version Attaining Nirvana Completely
Explanation: Samsara (saṃsāra) and Nirvana (nirvāṇa) are not two, even without the slightest difference. Why? Because of no-self (anātman), all is equal. If a person dwells well in no-self and cultivates virtuous actions, then samsara will end and Nirvana will be attained. Thus, delusion is refuted. Next, the antidote to it should be explained. The verse says:
'Boundless merit and wisdom, growth is completely fulfilled, having decided on the Dharma through contemplation, thoroughly understanding the nature of categories.'
Explanation: This verse reveals the first stage of accumulating great collections (Diy Samgraha-samucchaya-sthāna). 'Boundless merit and wisdom' is because the differences are countless and the times are without limit. 'Growth is completely fulfilled' because the Bodhisattva gathers these great accumulations to reach the other shore. 'Having decided on the Dharma through contemplation' is because of relying on a concentrated mind to contemplate. 'Thoroughly understanding the nature of categories' is understanding that the meanings of all the Dharmas contemplated are by nature only conceptual elaborations (manojalpa). The verse says:
'Having known the nature of categories, dwelling well in the light of mind only, because of directly seeing the Dharmadhātu, liberated from the two aspects.'
Explanation: This verse reveals the second stage of thorough understanding. Because of understanding that the meanings of all Dharmas are only the nature of conceptual elaborations, then it is clear that the meanings of all Dharmas are the light of mind. At that time, the Bodhisattva is called 'dwelling well in mind-only (cittamātra)'. From then on, directly seeing the Dharmadhātu, understanding all the dualistic appearances, that is, liberation from the grasper and the grasped. The verse says:
'Outside the mind, there is no object, without the object, there is also no mind, because of understanding the absence of both, dwelling well in the true Dharmadhātu.'
Explanation: This verse reveals the third stage of the path of seeing. As he directly sees the Dharmadhātu, he understands that outside the mind there is no object to be grasped. Because there is no object to be grasped, there is also no grasping mind. Because of being apart from the two aspects of the grasped and the grasper, it should be known that one dwells well in the self-nature of the Dharmadhātu. The verse says:
'The power of non-discriminating wisdom, constantly equally pervading, in order to destroy the accumulation of faults, like medicine that can remove poison.'
Explanation: This verse reveals the fourth stage of the path of cultivation. After the Bodhisattva enters the transformation of the basis (āśraya-parāvṛtti) of the wisdom of ultimate meaning (paramārtha-jñāna), he constantly and equally acts and universally acts with non-discriminating wisdom (nirvikalpa-jñāna). Why? In order to destroy the dense forest-like accumulation of faults of the habitual tendencies that rely on the dependent nature (paratantra-svabhāva). Question: What is the power of this wisdom? Answer:
譬如阿伽陀大藥。能除一切眾毒。彼力如此。偈曰。
緣佛善成法 心根安法界 解念唯分別 速窮功德海
釋曰。此偈顯第五究竟位。緣佛善成法者。諸菩薩于佛善成立一切妙法中作總聚緣故。問云何總聚緣。答心根安法界。此明入第一義智故。由此慧安住法界。是故此心名根。問此後復云何。答解念唯分別。謂此後起觀如前觀事。處處念轉。解知諸念唯是分別非實有故。問如此知已得進何位。答速窮功德海。謂如是知已佛果功德海。能速窮彼岸故。真實品究竟。
大乘莊嚴經論神通品第八
釋曰。說真實義已。次顯菩薩神通相。偈曰。
起滅及言音 心行亦先住 向彼令出離 六智自在通
釋曰。起滅者。謂生死智境。知諸眾生生死故。言音者。謂天耳智境。隨彼所起言語悉聞知故。心行者。謂他心智境。能知他人心行差別故。先住者。謂宿命智境。知彼先住善惡所集故。向彼者。謂如意智境。隨彼處處往教化故。出離者。謂漏盡智境。知彼眾生出離應不應故。如此六智。于諸世界六義差別。遍知無礙勇猛自在。是名菩薩神通自性。已說自性。次說修習。偈曰。
第四極凈禪 無分別智攝 如所立方便 依此凈諸通
釋曰。如所依禪。如所攝智。
【現代漢語翻譯】 現代漢語譯本：譬如阿伽陀（Agada）大藥，能去除一切眾毒，它的力量就是這樣。偈語說：
『緣于佛陀善妙成就之法，心之根基安住於法界，理解念頭不過是分別，迅速窮盡功德之海。』
解釋：此偈語顯示第五究竟位。『緣于佛陀善妙成就之法』，是指諸菩薩在佛陀善妙成立的一切妙法中，作為總聚之因緣。問：『什麼是總聚之因緣？』答：『心之根基安住於法界』，這說明進入第一義智的境界。由於這種智慧，安住於法界，因此此心被稱為根基。問：『此後又如何呢？』答：『理解念頭不過是分別』，是指此後生起的觀照，如同之前的觀照事物，處處念頭轉變，理解知曉諸念頭不過是分別，並非真實存在。問：『如此知曉后，能進入什麼位次？』答：『迅速窮盡功德之海』，是指如此知曉后，對於佛果的功德之海，能夠迅速到達彼岸。真實品究竟。
大乘莊嚴經論神通品第八
解釋：說完真實義后，接下來顯示菩薩的神通相。偈語說：
『生起和滅亡以及言語音聲，心之行為以及先前所住，嚮往他們令其出離，六種智慧自在神通。』
解釋：『生起和滅亡』，是指生死智的境界，知曉諸眾生的生死。『言語音聲』，是指天耳智的境界，隨他們所生起的言語都聽聞知曉。『心之行為』，是指他心智的境界，能夠知曉他人心行差別。『先前所住』，是指宿命智的境界，知曉他們先前所住的善惡所積。『嚮往他們』，是指如意智的境界，隨他們處處前往教化。『出離』，是指漏盡智的境界，知曉那些眾生應該出離與否。如此六種智慧，在諸世界六義差別中，普遍知曉沒有障礙，勇猛自在，這就是菩薩神通的自性。說完自性，接下來是修習。偈語說：
『第四極凈禪，被無分別智所攝，如所建立的方便，依靠此來清凈諸神通。』
解釋：如所依靠的禪定，如所攝取的智慧。
【English Translation】 English version: For example, Agada (Agada) is a great medicine that can remove all kinds of poisons. Its power is like this. The verse says:
'By virtue of the Buddha's well-established Dharma, the root of the mind abides in the Dharmadhatu (Dharmadhatu), understanding that thoughts are merely discriminations, quickly exhausting the ocean of merits.'
Explanation: This verse reveals the fifth ultimate position. 'By virtue of the Buddha's well-established Dharma' means that all Bodhisattvas, in the Buddha's well-established wonderful Dharma, act as the cause of total aggregation. Question: 'What is the cause of total aggregation?' Answer: 'The root of the mind abides in the Dharmadhatu,' which explains entering the realm of the First Principle Wisdom. Because of this wisdom, one abides in the Dharmadhatu, therefore this mind is called the root. Question: 'What happens after this?' Answer: 'Understanding that thoughts are merely discriminations,' which means that the contemplation arising after this is like the previous contemplation of things, with thoughts changing everywhere, understanding and knowing that all thoughts are merely discriminations and not truly existent. Question: 'After knowing this, what position can one advance to?' Answer: 'Quickly exhausting the ocean of merits,' which means that after knowing this, one can quickly reach the other shore of the ocean of merits of the Buddha's fruit. The chapter on Truth is complete.
Mahayana Ornament of Sutras Treatise, Chapter Eight on Supernormal Powers
Explanation: After explaining the meaning of truth, next, the supernormal powers of the Bodhisattva are revealed. The verse says:
'Arising and ceasing, as well as speech and sounds, the actions of the mind, as well as previous abodes, going towards them to liberate them, the six wisdoms are the unobstructed supernormal powers.'
Explanation: 'Arising and ceasing' refers to the realm of the wisdom of birth and death, knowing the birth and death of all beings. 'Speech and sounds' refers to the realm of the wisdom of the divine ear, hearing and knowing all the languages they produce. 'Actions of the mind' refers to the realm of the wisdom of knowing others' minds, being able to know the differences in the minds and actions of others. 'Previous abodes' refers to the realm of the wisdom of knowing past lives, knowing the good and evil accumulated in their previous abodes. 'Going towards them' refers to the realm of the wisdom of wish-fulfillment, going everywhere to teach and transform them. 'Liberation' refers to the realm of the wisdom of the exhaustion of outflows, knowing whether those beings should be liberated or not. These six wisdoms, in the six different meanings of all worlds, are universally known without obstruction, courageous and free, which is the nature of the Bodhisattva's supernormal powers. Having explained the nature, next is the practice. The verse says:
'The fourth extremely pure Dhyana (Dhyana), is gathered by non-discriminating wisdom, according to the established skillful means, relying on this to purify all supernormal powers.'
Explanation: Like the Dhyana relied upon, like the wisdom gathered.
如所立方便。菩薩作意修習則得最上神通。已說修通。次說得果。偈曰。
三住住無比 所住善供養 令彼得清凈 是說神通果
釋曰。神通有三種果。一勝住果。此住有三種。一聖住。二梵住。三天住。所得無比無上故。二善供養果。隨所住處世間眾生大供養故。三令他清凈果。能令供養者得清凈故。問神通有六種業。一自業。二他業。三光業。四戲業。五化業。六凈業此云何。偈曰。
世產生壞事 見彼猶如幻 種種他所欲 自在隨意成
釋曰。此偈上半顯示自業。見諸世界及諸眾生若成若壞。猶如幻故。下半顯示他業。謂動地放光等事。隨他所欲自在現故。十種自在如十地經說。偈曰。
神光照惡趣 令信生善道 威力震天宮 動殿令魔怖
釋曰。此偈顯示光業。光業二種。一救苦。二怖魔。上半偈明救苦。謂下照惡道眾生。令發信心得生善道故。下半偈明怖魔。謂上照天宮動魔宮殿令魔驚怖故。偈曰。
遊戲諸三昧 僧中最第一 恒現三種化 以是利眾生
釋曰。此偈上半顯示戲業。于佛眾中游戲諸定最得自在。下半顯示化業。化有三種。一業化。工巧業處自在化故。二隨化。隨他所欲自在化故。三上化。住兜率天等勝上化故。以是三化
【現代漢語翻譯】 現代漢語譯本： 如所設立的方便法門，菩薩依此作意修習，便能獲得最上神通。前面已經講了修習神通，接下來講獲得果報。偈頌說： 『三住住無比，所住善供養，令彼得清凈，是說神通果。』 解釋：神通有三種果報。一是勝住果。此住有三種：一是聖住，二是梵住，三天住。所得果報無比無上。二是善供養果。隨其所住之處，世間眾生都大加供養。三是令他清凈果。能令供養者得到清凈的功德。問：神通有六種作用，一是自業，二是他業，三是光業，四是戲業，五是化業，六是凈業，這是怎麼回事呢？偈頌說： 『世產生壞事，見彼猶如幻，種種他所欲，自在隨意成。』 解釋：這首偈頌的上半部分顯示自業。見到諸世界及諸眾生的產生和壞滅，都如同幻象一樣。下半部分顯示他業。指動搖大地、放出光明等事，隨順他人所希望的，都能自在顯現。十種自在如《十地經》（Dashabhumika Sutra）所說。偈頌說： 『神光照惡趣，令信生善道，威力震天宮，動殿令魔怖。』 解釋：這首偈頌顯示光業。光業有兩種，一是救苦，二是怖魔。上半偈說明救苦。指光芒下照惡道眾生，令其發起信心，得以轉生善道。下半偈說明怖魔。指光芒上照天宮，震動魔宮殿，使魔王驚怖。偈頌說： 『遊戲諸三昧（samadhi），僧中最第一，恒現三種化，以是利眾生。』 解釋：這首偈頌的上半部分顯示戲業。在佛陀的僧團中，于各種禪定中游戲自在，最為第一。下半部分顯示化業。化有三種：一是業化，于工巧技藝方面自在變化。二是隨化，隨順他人所希望的而自在變化。三是上化，居住在兜率天（Tushita Heaven）等殊勝之處變化示現。憑藉這三種變化。
【English Translation】 English version: According to the established skillful means (upaya), the Bodhisattva, focusing his mind on practice, will attain the supreme supernormal powers (abhijna). Having discussed the cultivation of supernormal powers, next, we discuss the attainment of results. The verse says: 'Dwelling in the three abodes (tri-vihara) is incomparable, the dwelling is well-supplied, causing them to attain purity, this is said to be the result of supernormal powers.' Explanation: Supernormal powers have three kinds of results. First, the result of superior dwelling. This dwelling has three types: the holy dwelling (arya-vihara), the Brahma dwelling (brahma-vihara), and the heavenly dwelling (deva-vihara). The attained result is incomparable and supreme. Second, the result of good offerings. Wherever one dwells, worldly beings make great offerings. Third, the result of causing others to be pure. It can cause those who make offerings to attain purity. Question: Supernormal powers have six kinds of functions: one's own function (atma-karma), others' function (para-karma), the function of light (prabha-karma), the function of play (krida-karma), the function of transformation (nirmita-karma), and the function of purification (shuddhi-karma). What is this about? The verse says: 'The events of world's formation and destruction, seeing them as illusions, various things others desire, freely and easily accomplished.' Explanation: The first half of this verse shows one's own function. Seeing the formation and destruction of all worlds and beings as illusions. The second half shows others' function. It refers to events such as shaking the earth and emitting light, freely manifesting according to what others desire. The ten kinds of freedom are as described in the Dashabhumika Sutra (Ten Stages Sutra). The verse says: 'Divine light illuminates evil realms, causing faith to arise in good paths, powerful might shakes heavenly palaces, moving the halls, causing demons to fear.' Explanation: This verse shows the function of light. The function of light has two aspects: relieving suffering and frightening demons. The first half of the verse explains relieving suffering. It refers to shining light down on beings in evil realms, causing them to generate faith and be reborn in good paths. The second half of the verse explains frightening demons. It refers to shining light up to the heavenly palaces, shaking the demon palaces, causing demons to be frightened. The verse says: 'Playing in various samadhis (samadhi), being the foremost in the Sangha, constantly manifesting three kinds of transformations, using these to benefit beings.' Explanation: The first half of this verse shows the function of play. In the Buddha's Sangha, playing freely in various samadhis, being the most excellent. The second half shows the function of transformation. There are three kinds of transformations: transformation of action (karma-nirmita), being skilled and freely transforming in various crafts; transformation according to others (yatha-abhipraya-nirmita), freely transforming according to what others desire; and superior transformation (adhisthana-nirmita), dwelling in the Tushita Heaven (Tushita Heaven) and other superior places, manifesting transformations. By means of these three transformations.
恒為利益。偈曰。
智力普自在 剎土隨欲現 無佛令聞佛 懸擲有佛境
釋曰。此偈顯示凈業。凈業二種。一凈剎土。二凈眾生。上半偈明凈剎土。由智自在隨彼所欲能現水精琉璃等清凈世界故。下半偈明凈眾生。于無佛世界能令聞佛起凈信心生有佛處故。已說業用。次說相應。偈曰。
成熟眾生力 諸佛所稱譽 發語無不信 如是說相應
釋曰。神通相應有三種。一成生相應。譬如鳥翅初得成就。二稱譽相應。常得諸佛之所讚歎。三信受相應。凡所言說人皆信受。已說相應。次說住神通具。偈曰。
六智及三明 八解八勝處 十遍諸三昧 勇猛資神通
釋曰。菩薩住神通具有六種差別。一六智。二三明。三八解脫。四八勝處。五十遍入。六諸三昧。如是六義。是分別神通具差別。已說住神通具。次說神通大。偈曰。
能安不自在 常勤于利物 行有無怖畏 勇猛如師子
釋曰。菩薩神通有三種大。一自在大。眾生由煩惱故不得自在。菩薩智力能自在安置故。二歡樂大。由常勤利益眾生一向樂故。三無畏大。行三有中得極勇猛如師子故。神通品究竟。
大乘莊嚴經論成熟品第九
釋曰。已說諸菩薩神通。諸菩薩云何自成熟。偈曰。
【現代漢語翻譯】 現代漢語譯本： 恒常爲了利益（眾生）。偈語說： 『智力普遍且自在，剎土（佛國凈土）隨心所欲顯現， 無佛之處令聞佛法，懸空投擲顯現有佛之境。』 解釋：此偈顯示凈業（清凈的行為）。凈業有兩種：一是清凈剎土，二是清凈眾生。上半偈說明清凈剎土，由於智慧自在，隨其所愿能顯現水精、琉璃等清凈世界。下半偈說明清凈眾生，在沒有佛的世界能使眾生聽聞佛法，生起清凈的信心，從而往生到有佛的地方。已經說了業用，接下來講相應。偈語說： 『成熟眾生的力量，被諸佛所稱讚和美譽， 所說之語無不令人信服，如此這般說是相應。』 解釋：神通相應有三種：一是成就眾生相應，譬如鳥的翅膀初次獲得成就；二是稱譽相應，常常得到諸佛的讚歎；三是信受相應，凡是所說的話，人們都信服接受。已經說了相應，接下來講安住神通的工具。偈語說： 『六智和三明，八解脫和八勝處， 十遍入和諸三昧（禪定），勇猛精進資助神通。』 解釋：菩薩安住神通具有六種差別：一是六智，二是三明，三是八解脫，四是八勝處，五是十遍入，六是諸三昧。像這樣的六種意義，是分別神通工具的差別。已經說了安住神通的工具，接下來講神通的廣大。偈語說： 『能使不自在者得自在，常常勤奮利益眾生， 行走於三有（欲界、色界、無色界）中無所怖畏，勇猛精進如獅子。』 解釋：菩薩的神通有三種廣大：一是自在大，眾生由於煩惱的緣故不得自在，菩薩以智慧的力量能使他們自在安住；二是歡樂大，由於常常勤奮利益眾生而一向快樂；三是無畏大，行走於三有之中，得到極其勇猛精進，如同獅子一樣。神通品到此結束。 《大乘莊嚴經論》成熟品第九 解釋：已經說了諸菩薩的神通，諸菩薩如何自我成熟？偈語說：
【English Translation】 English version: Constantly for the benefit (of sentient beings). A verse says: 'Wisdom and power are universally free, Buddha-lands (pure lands) appear as desired, In places without Buddhas, they cause the Dharma to be heard, suspending and projecting realms where Buddhas exist.' Explanation: This verse reveals pure karma (wholesome actions). There are two types of pure karma: one is purifying the Buddha-land, and the other is purifying sentient beings. The first half of the verse explains purifying the Buddha-land, because with the freedom of wisdom, one can manifest pure worlds like crystal and lapis lazuli according to one's wishes. The second half of the verse explains purifying sentient beings, in worlds without Buddhas, one can enable sentient beings to hear the Buddha's teachings, generate pure faith, and thus be reborn in places where Buddhas exist. Having spoken of the function of karma, next we speak of correspondence. A verse says: 'The power to mature sentient beings, praised and lauded by all the Buddhas, Words spoken are invariably believed, such is said to be correspondence.' Explanation: There are three types of correspondence with supernormal powers: first, correspondence with the accomplishment of sentient beings, like a bird's wings newly accomplished; second, correspondence with praise, constantly receiving the praise of all the Buddhas; third, correspondence with faith and acceptance, whatever is said is believed and accepted by people. Having spoken of correspondence, next we speak of the tools for abiding in supernormal powers. A verse says: 'The six wisdoms and three clarities, the eight liberations and eight victories, The ten pervasions and all the Samadhis (meditative states), courageous diligence assists supernormal powers.' Explanation: Bodhisattvas abiding in supernormal powers have six kinds of distinctions: first, the six wisdoms; second, the three clarities; third, the eight liberations; fourth, the eight victories; fifth, the ten pervasions; sixth, all the Samadhis. These six meanings are the distinctions of the tools for distinguishing supernormal powers. Having spoken of the tools for abiding in supernormal powers, next we speak of the greatness of supernormal powers. A verse says: 'Able to liberate those who are not free, constantly diligent in benefiting beings, Walking in the three realms (desire realm, form realm, formless realm) without fear, courageous and diligent like a lion.' Explanation: Bodhisattvas' supernormal powers have three kinds of greatness: first, the greatness of freedom, sentient beings are not free because of afflictions, Bodhisattvas can liberate them with the power of wisdom; second, the greatness of joy, constantly diligent in benefiting sentient beings and always joyful; third, the greatness of fearlessness, walking in the three realms, attaining extreme courage and diligence, like a lion. The chapter on supernormal powers ends here. 《Mahayana-sutralamkara-karika》 Chapter Nine on Maturation Explanation: Having spoken of the supernormal powers of the Bodhisattvas, how do the Bodhisattvas mature themselves? A verse says:
欲信舍悲忍 念力堅支具 應知自成熟 此九皆上品
釋曰。菩薩有九種自成熟。一者欲成熟。由悕求大法故。二者信成熟。由凈心說者故。三者舍成熟。由滅離煩惱故。四者悲成熟。由憐愍眾生故。五者忍成熟。由能行難行故。六者念成熟。由一切受持故。七者力成熟。由皆能通達故。八者堅成熟。由惡魔外道不能奪故。九者支成熟。由善分圓滿故。如此九種窮最上位。是名成熟相。此九成熟。一一有因有體有業。今當說。偈曰。
近友聞亦思 勝勇勝究竟 攝法及受法 說欲成熟相
釋曰。親近善友。聽聞正法。如法思惟。此三能起大欲。是名欲因。上大精進一切不思議處究竟無疑。是名欲體。于大乘法有災橫處則能守護。菩薩所說信心領受。是名欲業。偈曰。
如來福智聚 凈心不可壞 速受定智果 說信成熟相
釋曰。婆伽婆如是廣說。是名信因。得不壞凈。是名信體。得定智果。是名信業。偈曰。
善護於六根 離惡起對治 樂修諸善法 說舍成熟相
釋曰。以念倚等善護六根。是名舍因。離不善覺起無間道。是名舍體。一切善法恒樂修習。是名舍業。偈曰。
見諸眾生苦 哀憐離小心 受身世間勝 說悲成熟相
【現代漢語翻譯】 現代漢語譯本 欲信舍悲忍，念力堅支具，應知自成熟，此九皆上品。
釋曰：菩薩有九種自成熟。一者欲成熟，由悕求大法故。二者信成熟，由凈心說者故。三者舍成熟，由滅離煩惱故。四者悲成熟，由憐愍眾生故。五者忍成熟，由能行難行故。六者念成熟，由一切受持故。七者力成熟，由皆能通達故。八者堅成熟，由惡魔外道不能奪故。九者支成熟，由善分圓滿故。如此九種窮最上位，是名成熟相。此九成熟，一一有因有體有業。今當說。偈曰：
近友聞亦思，勝勇勝究竟，攝法及受法，說欲成熟相。
釋曰：親近善友，聽聞正法，如法思惟。此三能起大欲，是名欲因。上大精進一切不思議處究竟無疑，是名欲體。于大乘法有災橫處則能守護，菩薩所說信心領受，是名欲業。偈曰：
如來福智聚，凈心不可壞，速受定智果，說信成熟相。
釋曰：婆伽婆（Bhagavan，世尊）如是廣說，是名信因。得不壞凈，是名信體。得定智果，是名信業。偈曰：
善護於六根，離惡起對治，樂修諸善法，說舍成熟相。
釋曰：以念倚等善護六根，是名舍因。離不善覺起無間道，是名舍體。一切善法恒樂修習，是名舍業。偈曰：
見諸眾生苦，哀憐離小心，受身世間勝，說悲成熟相。
【English Translation】 English version Desire, faith, relinquishment, compassion, patience, mindfulness, strength, steadfastness, and the possession of limbs; it should be known that self-maturation, these nine are all of the highest quality.
Explanation: Bodhisattvas have nine kinds of self-maturation. First, desire-maturation, because of aspiring to the great Dharma. Second, faith-maturation, because of the pure-hearted speaker. Third, relinquishment-maturation, because of extinguishing and departing from afflictions. Fourth, compassion-maturation, because of having pity on living beings. Fifth, patience-maturation, because of being able to practice difficult practices. Sixth, mindfulness-maturation, because of upholding everything. Seventh, strength-maturation, because of being able to thoroughly understand everything. Eighth, steadfastness-maturation, because evil demons and external paths cannot take it away. Ninth, possession of limbs-maturation, because of the perfect completion of good qualities. These nine kinds reach the highest level, and are called the characteristics of maturation. These nine maturations each have a cause, a substance, and an activity. Now I will speak of them. The verse says:
Drawing near to friends, hearing, and also contemplating; superior courage and superior ultimate attainment; gathering the Dharma and receiving the Dharma; this speaks of the characteristics of desire-maturation.
Explanation: Drawing near to good friends, listening to the correct Dharma, contemplating according to the Dharma. These three can give rise to great desire, and are called the cause of desire. Superior great diligence, ultimate certainty in all inconceivable places, is called the substance of desire. In places where there are disasters and calamities for the Great Vehicle Dharma, one is able to protect it; the faith spoken of by the Bodhisattva is received and accepted; this is called the activity of desire. The verse says:
The Tathagata's (Tathagata, Thus Come One) accumulation of blessings and wisdom, a pure heart that cannot be destroyed, quickly receiving the fruit of samadhi-wisdom; this speaks of the characteristics of faith-maturation.
Explanation: The Bhagavan (Bhagavan, World Honored One) speaks extensively in this way; this is called the cause of faith. Obtaining indestructible purity is called the substance of faith. Obtaining the fruit of samadhi-wisdom is called the activity of faith. The verse says:
Well guarding the six senses, departing from evil and arising counteractions, joyfully cultivating all good dharmas; this speaks of the characteristics of relinquishment-maturation.
Explanation: With mindfulness and reliance, one well guards the six senses; this is called the cause of relinquishment. Departing from unwholesome thoughts and arising the path of immediate liberation is called the substance of relinquishment. Constantly and joyfully cultivating all good dharmas is called the activity of relinquishment. The verse says:
Seeing the suffering of all living beings, having compassion and pity, departing from small-mindedness, receiving a body that is superior in the world; this speaks of the characteristics of compassion-maturation.
釋曰。菩薩見眾生苦。是名悲因。起極憐愍遠離小乘心。是名悲體。得一切世間勝諸地不退。是名悲業。偈曰。
持性數修習 極苦能安忍 善根恒樂進 說忍成熟相
釋曰。持耐忍謂名門數習成性。是名忍因。能受極風寒等苦。是名忍體。隨勝生處恒修善法。是名忍業。偈曰。
報凈善隨順 極入善惡說 能起大般若 說念成熟相
釋曰。得清凈器。是名念因。隨所聞說善惡二義。聞思修已深了不忘。是名念體。能生出世般若。是名念業。偈曰。
二聚界圓滿 果起依最上 世間得第一 說力成熟相
釋曰。福智二聚種子充滿。是名力因。能得最上依止。是名力體。世間第一隨意成熟。是名力業。偈曰。
深觀妙法理 諸魔不可奪 能與異部過 說堅成熟相
釋曰。妙法道理作心觀察。是名堅固。惡魔波旬不能障礙。是名堅體。能與他部而作過失。是名堅業。偈曰。
所有善根聚 依勤能發起 離惡及修善 說支成熟相
釋曰。彼成熟善根聚。是名支因。依此因能發起上精進。是名支體。離諸不善樂修勝善。是名支業。偈曰。
如此九種物 自熟亦熟他 增善增法身 如世極親者
釋曰。欲等九物能自成熟亦
【現代漢語翻譯】 現代漢語譯本： 解釋：菩薩見到眾生的痛苦，這叫做『悲因』（karuna-hetu，悲心的原因）。生起極大的憐憫，遠離小乘之心，這叫做『悲體』（karuna-kaya，悲心的本體）。獲得一切世間殊勝，于諸地不退轉，這叫做『悲業』（karuna-karma，悲心的作用）。偈頌說： 『持守自性，數數修習，極度的痛苦也能安忍；善根恒常喜樂增進，這是安忍成熟之相。』 解釋：持守耐力與安忍，通過名言數數修習成為自性，這叫做『忍因』（ksanti-hetu，忍辱的原因）。能夠承受極度的風寒等痛苦，這叫做『忍體』（ksanti-kaya，忍辱的本體）。隨順殊勝的出生之處，恒常修習善法，這叫做『忍業』（ksanti-karma，忍辱的作用）。偈頌說： 『果報清凈，善法隨順，深入善與惡的解說；能夠生起廣大的般若智慧，這是正念成熟之相。』 解釋：獲得清凈的根器，這叫做『念因』（smrti-hetu，正念的原因）。隨所聽聞解說的善與惡二種意義，經過聽聞、思考、修習后深刻明瞭而不忘失，這叫做『念體』（smrti-kaya，正念的本體）。能夠生起出世間的般若智慧，這叫做『念業』（smrti-karma，正念的作用）。偈頌說： 『福德與智慧二種積聚圓滿，果報生起所依止的是最上的；於世間獲得第一，這是力量成熟之相。』 解釋：福德與智慧二種積聚的種子充滿，這叫做『力因』（bala-hetu，力量的原因）。能夠獲得最上的依止，這叫做『力體』（bala-kaya，力量的本體）。於世間獲得第一，隨意成熟，這叫做『力業』（bala-karma，力量的作用）。偈頌說： 『深刻觀察微妙的法理，一切邪魔都不能奪走；能夠指出其他宗派的過失，這是堅固成熟之相。』 解釋：對於微妙的法理用心觀察，這叫做『堅固因』（drdha-hetu，堅固的原因）。惡魔波旬（Mara）不能夠障礙，這叫做『堅固體』（drdha-kaya，堅固的本體）。能夠指出其他宗派的過失，這叫做『堅固業』（drdha-karma，堅固的作用）。偈頌說： 『所有善根的積聚，依靠精勤能夠發起；遠離惡行以及修習善行，這是助伴成熟之相。』 解釋：那些成熟的善根積聚，這叫做『支因』（anga-hetu，助伴的原因）。依靠這個原因能夠發起殊勝的精進，這叫做『支體』（anga-kaya，助伴的本體）。遠離各種不善，喜樂地修習殊勝的善法，這叫做『支業』（anga-karma，助伴的作用）。偈頌說： 『像這樣九種事物，自身成熟也能成熟他人；增長善法，增長法身，如同世間最親近的人。』 解釋：慾望等九種事物能夠自身成熟，也能成熟他人。
【English Translation】 English version: Explanation: When a Bodhisattva sees the suffering of sentient beings, this is called 'karuna-hetu' (cause of compassion). Arousing extreme compassion and distancing oneself from the Hinayana mind is called 'karuna-kaya' (body of compassion). Attaining supremacy in all realms and non-retrogression from all the bhumis is called 'karuna-karma' (action of compassion). The verse says: 'Holding to one's nature, repeatedly practicing, one can endure extreme suffering; constantly rejoicing in the advancement of good roots, this is the sign of patience maturing.' Explanation: Holding to endurance and patience, through repeated practice of names and words, it becomes one's nature. This is called 'ksanti-hetu' (cause of patience). Being able to endure extreme wind, cold, and other sufferings is called 'ksanti-kaya' (body of patience). Following the superior birth place, constantly cultivating good dharmas is called 'ksanti-karma' (action of patience). The verse says: 'Retribution is pure, good dharmas are followed, deeply entering into the explanation of good and evil; being able to generate great prajna wisdom, this is the sign of mindfulness maturing.' Explanation: Obtaining a pure vessel is called 'smrti-hetu' (cause of mindfulness). Following what is heard and explained regarding the two meanings of good and evil, after hearing, thinking, and cultivating, deeply understanding and not forgetting is called 'smrti-kaya' (body of mindfulness). Being able to generate transcendent prajna wisdom is called 'smrti-karma' (action of mindfulness). The verse says: 'The two accumulations of merit and wisdom are complete, the reliance upon which the fruit arises is the most supreme; attaining the foremost in the world, this is the sign of strength maturing.' Explanation: The seeds of the two accumulations of merit and wisdom are full, this is called 'bala-hetu' (cause of strength). Being able to obtain the most supreme reliance is called 'bala-kaya' (body of strength). Attaining the foremost in the world, maturing at will, is called 'bala-karma' (action of strength). The verse says: 'Deeply observing the subtle principles of the Dharma, all demons cannot take it away; being able to point out the faults of other schools, this is the sign of firmness maturing.' Explanation: Using the mind to observe the subtle principles of the Dharma is called 'drdha-hetu' (cause of firmness). Mara (the evil demon) cannot obstruct, this is called 'drdha-kaya' (body of firmness). Being able to point out the faults of other schools is called 'drdha-karma' (action of firmness). The verse says: 'All accumulations of good roots, relying on diligence, can be aroused; distancing oneself from evil deeds and cultivating good deeds, this is the sign of support maturing.' Explanation: Those matured accumulations of good roots are called 'anga-hetu' (cause of support). Relying on this cause, one can arouse superior diligence, this is called 'anga-kaya' (body of support). Distancing oneself from all unwholesome things and joyfully cultivating superior wholesome dharmas is called 'anga-karma' (action of support). The verse says: 'Like these nine things, one's own maturation can also mature others; increasing good dharmas, increasing the Dharmakaya, like the closest relatives in the world.' Explanation: The nine things such as desire can mature oneself and also mature others.
成熟他。常增長一切善根及增長法身。由此二種增故。如似世間第一親者。已說菩薩自得成熟。次說菩薩成熟眾生。偈曰。
癰熟則堪治 食熟則堪啖 眾生熟亦爾 二分舍用故
釋曰。二分者。一障分。二治分。障熟須舍。如癰熟須潰。治熟須用。如食熟須啖。是名成熟依止。已說成熟依止。次說成熟差別。偈曰。
舍普勝隨善 得常漸為八 如此諸成熟 是說差別種
釋曰。成熟他相有八種。一者舍成熟。令滅煩惱故。二者普成熟。化以三乘故。三者勝成熟。過外道法故。四者隨成熟。應機說故。五者善成熟心恭敬故。六者得成熟。令不倒解故。七者常成熟。令永不退故。八者漸成熟。令次第增長故。已說成熟差別。次說成熟心勝。偈曰。
利子及利親 利己三利勝 菩薩利一切 過彼勝無比
釋曰。譬如世人安樂自子安樂自親安樂自身。此心最勝。菩薩普欲成熟一切眾生。過彼三心不可為比。是故菩薩成熟眾生。其心最勝。問此勝云何成立。偈曰。
世間不自愛 何況能愛他 菩薩自愛舍 但為愛他故
釋曰。世人雖欲自愛尚不能自安利處。況能愛他安他利處。菩薩不爾。舍于自愛但為愛他。是故成熟眾生勝過于彼。問用此心勝云何成熟。
【現代漢語翻譯】 現代漢語譯本： 使他成熟。常常增長一切善根以及增長法身。由於這兩種增長的緣故，就像世間最親近的人一樣。以上已經說了菩薩自己獲得成熟。接下來講述菩薩成熟眾生。偈語說： 『癰瘡成熟了就值得醫治，食物煮熟了就值得食用，眾產生熟也是這樣，因為要捨棄和利用兩部分。』 解釋說：『二分』指的是：一是障礙的部分，二是治療的部分。障礙成熟了就必須捨棄，就像癰瘡成熟了必須潰破一樣；治療成熟了就必須利用，就像食物煮熟了必須食用一樣。這叫做成熟的依據。以上已經說了成熟的依據，接下來講述成熟的差別。偈語說： 『捨棄、普遍、殊勝、隨順、良善、獲得、恒常、漸進這八種，這些成熟，是所說的差別種類。』 解釋說：成熟他人的相狀有八種：一是捨棄成熟，爲了使煩惱滅除的緣故；二是普遍成熟，用三乘佛法教化眾生的緣故；三是殊勝成熟，超過外道法的緣故；四是隨順成熟，應機說法的緣故；五是良善成熟，內心恭敬的緣故；六是獲得成熟，使眾生不顛倒理解的緣故；七是恒常成熟，使眾生永遠不退轉的緣故；八是漸進成熟，使眾生次第增長的緣故。以上已經說了成熟的差別，接下來講述成熟的心殊勝。偈語說： 『利益兒子以及利益親人，利益自己這三種利益最為殊勝，菩薩利益一切眾生，超過那三種利益，無可比擬。』 解釋說：譬如世人安樂自己的兒子，安樂自己的親人，安樂自身，這種心最為殊勝。菩薩普遍想要成熟一切眾生，超過那三種心，不可比擬。所以菩薩成熟眾生，他的心最為殊勝。問：這種殊勝如何成立呢？偈語說： 『世間人不愛自己，更何況能愛他人？菩薩捨棄自愛，只是爲了愛他人的緣故。』 解釋說：世人即使想要自愛，尚且不能使自己處於安樂有利的境地，更何況能愛他人，使他人處於安樂有利的境地呢？菩薩不是這樣，捨棄自愛，只是爲了愛他人。所以成熟眾生勝過他們。問：用這種殊勝的心，如何成熟眾生呢？
【English Translation】 English version: He matures him. He constantly increases all good roots and increases the Dharmakaya (Dharma body). Because of these two kinds of increase, it is like the closest relative in the world. It has already been said that the Bodhisattva attains maturity himself. Next, it will be said that the Bodhisattva matures sentient beings. The verse says: 'When a boil is ripe, it is worth treating; when food is cooked, it is worth eating; sentient beings are also like this, because of the two parts to be discarded and used.' The explanation says: 'Two parts' refers to: one is the obstructing part, and the other is the healing part. When the obstruction is ripe, it must be discarded, just as a boil must be lanced when it is ripe; when the healing is ripe, it must be used, just as food must be eaten when it is cooked. This is called the basis of maturity. It has already been said that the basis of maturity, next, the differences of maturity will be discussed. The verse says: 'Abandoning, universal, superior, following, good, obtaining, constant, gradual, these eight kinds of maturity, these are said to be different types.' The explanation says: There are eight aspects of maturing others: first, abandoning maturity, for the sake of eliminating afflictions; second, universal maturity, for the sake of transforming sentient beings with the Three Vehicles (Triyana); third, superior maturity, surpassing the doctrines of external paths; fourth, following maturity, speaking according to the occasion; fifth, good maturity, with respectful mind; sixth, obtaining maturity, so that sentient beings do not have inverted understanding; seventh, constant maturity, so that sentient beings never regress; eighth, gradual maturity, so that sentient beings gradually increase. It has already been said that the differences of maturity, next, the superiority of the mind of maturity will be discussed. The verse says: 'Benefiting sons and benefiting relatives, benefiting oneself, these three benefits are the most superior; the Bodhisattva benefits all sentient beings, surpassing those three benefits, incomparable.' The explanation says: For example, worldly people bring peace and happiness to their own sons, bring peace and happiness to their own relatives, and bring peace and happiness to themselves, this mind is the most superior. The Bodhisattva universally desires to mature all sentient beings, surpassing those three minds, incomparable. Therefore, the Bodhisattva matures sentient beings, his mind is the most superior. Question: How is this superiority established? The verse says: 'Worldly people do not love themselves, how much less can they love others? The Bodhisattva abandons self-love, only for the sake of loving others.' The explanation says: Even if worldly people want to love themselves, they are still unable to place themselves in a peaceful and beneficial situation, how much less can they love others and place others in a peaceful and beneficial situation? The Bodhisattva is not like this, abandoning self-love, only for the sake of loving others. Therefore, maturing sentient beings surpasses them. Question: With this superior mind, how does one mature sentient beings?
偈曰。
身財一切舍 平等及無厭 所乏令充足 安立於善根
釋曰。此偈顯示檀波羅蜜成熟眾生。檀有三種。一資生檀。內外身財一切舍故。二平等檀。于諸施田離高下故。三無厭檀。勇猛恒施不疲倦故。以是三檀二世隨攝。于現在世皆令充足。于未來世安立善根。偈曰。
常與性及滿 自樂不放逸 引入于戒足 二果常無盡
釋曰。此偈顯示尸波羅蜜成熟眾生。菩薩有五種尸羅。一者常尸羅。生生常有故。二者自性尸羅。無功用心住真實體故。三者圓滿尸羅。十善業道皆具足故。如十地經說。四者自樂尸羅。恒自愛樂故。五者不放逸尸羅。唸唸無犯故。以是五種尸羅二世隨攝。于現在世安立戒品。于未來世令依報二果功德無絕。偈曰。
不益得益想 極忍解方便 令彼起隨順 及種諸善根
釋曰。此偈顯示羼提波羅蜜成熟眾生。若他以不饒益事來向菩薩。菩薩于彼得饒益解起極忍辱。何以故。由彼隨順令我忍波羅蜜得增長故。亦以是忍二世隨攝。于現在世令起歸向。于未來世令種善根。偈曰。
久劫行上勤 利物心無退 令生一念善 況欲善無量
釋曰。此偈顯示毗梨耶波羅蜜成熟眾生。菩薩于億百千劫行最上精進。為成熟無邊眾生心無退轉
【現代漢語翻譯】 偈說：
『身財一切舍，平等及無厭， 所乏令充足，安立於善根。』
解釋：此偈顯示檀波羅蜜（Dānapāramitā，佈施波羅蜜）成熟眾生。佈施有三種：一是資生布施，內外身財一切都捨棄的緣故；二是平等佈施，對於各種佈施的田地沒有高下之分的緣故；三是無厭佈施，勇猛恒常佈施而不疲倦的緣故。以這三種佈施在二世中隨順攝受，在現在世使眾生都得到充足，在未來世安立善根。 偈說：
『常與性及滿，自樂不放逸， 引入于戒足，二果常無盡。』
解釋：此偈顯示尸波羅蜜（Śīlapāramitā，持戒波羅蜜）成熟眾生。菩薩有五種尸羅（Śīla，戒）：一是常尸羅，生生世世常有的緣故；二是自性尸羅，沒有功用和用心而安住于真實本體的緣故；三是圓滿尸羅，十善業道都具足的緣故，如《十地經》所說；四是自樂尸羅，恒常自我愛樂的緣故；五是不放逸尸羅，唸唸都沒有違犯的緣故。以這五種尸羅在二世中隨順攝受，在現在世安立戒品，在未來世使依報二果的功德沒有窮盡。 偈說：
『不益得益想，極忍解方便， 令彼起隨順，及種諸善根。』
解釋：此偈顯示羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）成熟眾生。如果他人以不饒益的事情來對待菩薩，菩薩對於他們得到饒益的理解而生起極大的忍辱。為什麼呢？因為他們隨順使我的忍波羅蜜得到增長的緣故。也以這種忍辱在二世中隨順攝受，在現在世使他們生起歸向，在未來世使他們種植善根。 偈說：
『久劫行上勤，利物心無退， 令生一念善，況欲善無量。』
解釋：此偈顯示毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）成熟眾生。菩薩于億百千劫行最上精進，爲了成熟無邊眾生心無退轉。
【English Translation】 Verse:
'Relinquishing all body and wealth, With equality and without weariness, Supplying what is lacking, Establishing in roots of goodness.'
Explanation: This verse reveals how Dānapāramitā (Perfection of Giving) matures sentient beings. There are three types of giving: first, sustenance giving, because all internal and external body and wealth are relinquished; second, equal giving, because there is no distinction of high or low regarding the fields of giving; third, tireless giving, because of courageous and constant giving without fatigue. With these three types of giving, beings are influenced and supported in two lifetimes. In the present life, all are made sufficient; in the future life, roots of goodness are established. Verse:
'Constant, with nature and fullness, Self-joy and non-negligence, Leading into the foot of precepts, The two fruits are eternally inexhaustible.'
Explanation: This verse reveals how Śīlapāramitā (Perfection of Morality) matures sentient beings. Bodhisattvas have five types of Śīla (Morality): first, constant Śīla, because it is constantly present in every life; second, self-nature Śīla, because it abides in the true essence without effort or intention; third, complete Śīla, because it fully possesses the ten wholesome paths of action, as stated in the Ten Bhumi Sutra; fourth, self-joy Śīla, because it is constantly self-loving; fifth, non-negligent Śīla, because there is no transgression in any moment. With these five types of Śīla, beings are influenced and supported in two lifetimes. In the present life, the qualities of precepts are established; in the future life, the merits of the two resultant fruits of dependent origination are inexhaustible. Verse:
'Thinking of non-benefit as benefit, Extreme patience, understanding skillful means, Causing them to arise in accordance, And planting all roots of goodness.'
Explanation: This verse reveals how Kṣāntipāramitā (Perfection of Patience) matures sentient beings. If others approach a Bodhisattva with unkindness, the Bodhisattva understands that they are bringing benefit and arises with extreme patience. Why? Because they are in accordance, causing my Kṣāntipāramitā to increase. Also, with this patience, beings are influenced and supported in two lifetimes. In the present life, they are caused to arise in devotion; in the future life, they are caused to plant roots of goodness. Verse:
'For long kalpas practicing supreme diligence, Benefiting beings with unwavering mind, Causing the arising of a single thought of goodness, How much more so desiring immeasurable goodness.'
Explanation: This verse reveals how Vīryapāramitā (Perfection of Diligence) matures sentient beings. Bodhisattvas practice supreme diligence for hundreds of millions of kalpas, with unwavering mind for the sake of maturing limitless sentient beings.
。以是精進二世隨攝。于現在世但令得生一念善心。況于未來令無量善根皆得增益。偈曰。
得上自在禪 離染及見慢 現在令歸向 未來善法增
釋曰。此偈顯示禪波羅蜜成熟眾生。菩薩所得禪定遠離愛見慢等故自在最上。以是禪定二世隨攝。于現在世令歸向第一妙法。于未來世令增長一切善根。偈曰。
知真及知意 能斷一切疑 於法令恭敬 自他功德滿
釋曰。此偈顯示般若波羅蜜成熟眾生。知真者。解法不顛倒故。知意者。了達眾生心行斷彼疑故。以是般若二世隨攝。于現在世令向大法深生恭敬。于未來世令彼自身功德及他身功德皆得圓滿。偈曰。
善趣及三乘 大悲有三品 盡于未來際 如是熟眾生
釋曰。此偈顯示大成熟相有三種。一者位大。謂窮四位安立善道及以三乘。二者品大。悲極三品。下者信行地。中者初地至七地。上者八九十地。三者時大。時節無邊盡未來際。菩薩如是利益眾生。是名大成熟相。成熟品究竟。
大乘莊嚴經論卷第二 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第三
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
菩提品第十
釋曰。已說菩薩成熟眾生
【現代漢語翻譯】 現代漢語譯本：因此，精進的兩種殊勝之處在於隨順和攝受。在現在世，即使只生起一念善心，更何況在未來世，能使無量的善根都得到增長。偈頌說： 『獲得最上自在禪定，遠離染污以及我見和慢心，現在令眾生歸向正道，未來善法得以增長。』 解釋：此偈顯示禪波羅蜜（Dhyana Paramita，禪定波羅蜜）成熟眾生。菩薩所獲得的禪定，遠離愛、見、慢等煩惱，所以是最自在、最殊勝的。因此，這種禪定能隨順和攝受過去和未來。在現在世，能令眾生歸向第一妙法。在未來世，能令一切善根增長。偈頌說： 『了知真諦以及眾生意念，能斷除一切疑惑，對於佛法生起恭敬心，自身和他人的功德都圓滿。』 解釋：此偈顯示般若波羅蜜（Prajna Paramita，智慧波羅蜜）成熟眾生。『知真』，是瞭解佛法不顛倒。『知意』，是了達眾生的心行，斷除他們的疑惑。因此，這種般若能隨順和攝受過去和未來。在現在世，能令眾生對大法深生恭敬。在未來世，能令自身功德和他身功德都得到圓滿。偈頌說： 『善趣以及三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘），大悲心有三種品類，直至未來無盡時，如此成熟眾生。』 解釋：此偈顯示大成熟相有三種。一是位大，指在四種果位（指聲聞四果）中安立善道以及三乘。二是品大，指大悲心有三種品類。下品是信行地，中品是初地到七地，上品是八地、九地、十地。三是時大，指時間無邊無盡，直至未來際。菩薩如此利益眾生，這叫做大成熟相。成熟品究竟。
《大乘莊嚴經論》卷第二 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第三
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
菩提品第十
解釋：已經說了菩薩成熟眾生
【English Translation】 English version: Therefore, the two excellences of diligence lie in accordance and acceptance. In the present life, even if only a single thought of goodness arises, how much more so in the future, enabling countless roots of goodness to increase. The verse says: 『Attaining the most supreme Samadhi of self-mastery, free from defilement, views, and arrogance, in the present, guiding beings to return to the right path, and in the future, increasing virtuous dharmas.』 Explanation: This verse reveals that Dhyana Paramita (Perfection of Meditation) matures sentient beings. The Samadhi attained by Bodhisattvas is free from afflictions such as attachment, views, and arrogance, thus being the most self-mastered and supreme. Therefore, this Samadhi can accord with and accept both the past and the future. In the present life, it can guide beings to return to the first wonderful Dharma. In the future, it can increase all roots of goodness. The verse says: 『Knowing the truth and the intentions of beings, able to cut off all doubts, generating reverence for the Dharma, fulfilling the merits of oneself and others.』 Explanation: This verse reveals that Prajna Paramita (Perfection of Wisdom) matures sentient beings. 『Knowing the truth』 means understanding the Dharma without distortion. 『Knowing the intentions』 means understanding the minds and actions of beings, cutting off their doubts. Therefore, this Prajna can accord with and accept both the past and the future. In the present life, it can cause beings to deeply revere the great Dharma. In the future, it can fulfill the merits of oneself and others. The verse says: 『The good realms and the Three Vehicles (Sravakayana, Hearer Vehicle; Pratyekabuddhayana, Solitary Realizer Vehicle; Bodhisattvayana, Bodhisattva Vehicle), great compassion has three grades, until the endless future, thus maturing sentient beings.』 Explanation: This verse reveals that the great maturation has three aspects. First, the greatness of position, referring to establishing the path of goodness and the Three Vehicles within the four fruits (referring to the four fruits of Sravakas). Second, the greatness of grade, referring to the three grades of great compassion. The lower grade is the stage of faith and practice, the middle grade is from the first Bhumi to the seventh Bhumi, and the upper grade is the eighth, ninth, and tenth Bhumis. Third, the greatness of time, referring to time being boundless and endless, until the future. Bodhisattvas benefit sentient beings in this way, which is called the great maturation. The chapter on maturation is complete.
《Treatise on the Ornamentation of the Great Vehicle》 Volume 2 Taisho Tripitaka Volume 31 No. 1604 《Treatise on the Ornamentation of the Great Vehicle》
《Treatise on the Ornamentation of the Great Vehicle》 Volume 3
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Paramartha of the Great Tang from India
Chapter Ten on Bodhi
Explanation: It has been said that Bodhisattvas mature sentient beings.
。次說菩薩得一切種智。偈曰。
一切難已行 一切善已集 一切時已度 一切障已斷
釋曰。此偈顯一切種智因圓滿。一切難已行者。由具足行無量百千種難行行未曾疲倦故。一切善已集者。由具足聚集諸波羅蜜自性善根故。一切時已度者。由具足經長時大劫阿僧祇故。一切障已斷者。由具足斷一切大乘障謂諸地所有微細障故。偈曰。
成就一切種 此即為佛身 譬如大篋開 眾寶無不現
釋曰。此偈顯一切種智果圓滿有三義分別。一至得。二自性。三譬喻。成就一切種者。謂至得分別。從此已后成就一切種智故。此即為佛身者。謂自性分別。即說一切種智為佛身體故。譬如大篋開眾寶無不現者。謂譬喻分別。不可思議菩提分寶皆現前故。已說一切種智為佛身。次說此身無二相。偈曰。
白法為佛身 非無亦非有 佛為法寶因 法則善根因
釋曰。白法為佛身者。轉六波羅蜜等一切善法為佛體故。非無亦非有者。此體非無。何以故。真如無別故。亦復非有。何以故。自性不成就故。是名無二相。佛為法寶因者。佛說一切法故。及以神通力故。法則善根因者。眾生為田善根為谷。如是法寶于所化眾生田生長善根谷故。偈曰。
具法亦離法 如藏亦如雲 生
【現代漢語翻譯】 現代漢語譯本：接下來講述菩薩獲得一切種智（Sarvajnata，指佛陀所證悟的對一切事物、一切現象的全面、徹底的智慧）。偈頌說： 『一切難行已行，一切善法已集，一切時劫已度，一切業障已斷。』 解釋：此偈頌顯示一切種智的因地圓滿。『一切難行已行』，是因為菩薩具足修行無量百千種難行之行，未曾感到疲倦的緣故。『一切善法已集』，是因為菩薩具足聚集諸波羅蜜（Paramita，意為『到彼岸』，指菩薩修行的六種主要方法：佈施、持戒、忍辱、精進、禪定、智慧）自性善根的緣故。『一切時劫已度』，是因為菩薩具足經歷漫長時間的大劫阿僧祇（Asankhya，意為『無數』，佛教中表示極大數量的單位）的緣故。『一切業障已斷』，是因為菩薩具足斷除一切大乘（Mahayana，佛教的兩大主要流派之一，強調普度眾生）的障礙，即諸地（Bhumi，指菩薩修行所經歷的十個階段）所有微細障礙的緣故。偈頌說： 『成就一切種，此即為佛身，譬如大篋開，眾寶無不現。』 解釋：此偈頌顯示一切種智的果地圓滿，有三種意義的分別。一是至得，二是自性，三是譬喻。『成就一切種』，是說至得的分別，從此以後成就一切種智的緣故。『此即為佛身』，是說自性的分別，即說一切種智為佛身體的緣故。『譬如大篋開眾寶無不現』，是說譬喻的分別，不可思議的菩提分（Bodhipaksa，指幫助達到覺悟的各種因素）之寶都顯現於前的緣故。已經說了一切種智為佛身，接下來講述此身無二相。偈頌說： 『白法為佛身，非無亦非有，佛為法寶因，法則善根因。』 解釋：『白法為佛身』，是說轉六波羅蜜等一切善法為佛體的緣故。『非無亦非有』，此體不是沒有。為什麼呢？因為真如（Tathata，指事物的真實本性）沒有差別。也並非是有。為什麼呢？因為自性不成就的緣故。這叫做無二相。『佛為法寶因』，是因為佛說一切法的緣故，以及憑藉神通力的緣故。『法則善根因』，眾生為田，善根為谷，如此法寶在所化眾生的田中生長善根之谷的緣故。偈頌說： 『具法亦離法，如藏亦如雲，生』
【English Translation】 English version: Next, it speaks of the Bodhisattva attaining Sarvajnata (all-knowingness, the wisdom of a Buddha that comprehends all things). The verse says: 『All difficulties have been overcome, all good deeds have been accumulated, all times have been traversed, all obstacles have been severed.』 Explanation: This verse reveals the perfection of the cause for Sarvajnata. 『All difficulties have been overcome』 because the Bodhisattva has fully practiced countless hundreds of thousands of difficult practices without ever growing weary. 『All good deeds have been accumulated』 because the Bodhisattva has fully gathered the roots of goodness inherent in the nature of the Paramitas (perfections, the six main practices of a Bodhisattva: generosity, morality, patience, diligence, concentration, and wisdom). 『All times have been traversed』 because the Bodhisattva has fully passed through vast periods of great kalpas (aeons) Asankhya (innumerable). 『All obstacles have been severed』 because the Bodhisattva has fully severed all obstacles to the Mahayana (the Great Vehicle, one of the two major branches of Buddhism, emphasizing universal salvation), namely the subtle obstacles present in all the Bhumis (stages, the ten stages of a Bodhisattva's path). The verse says: 『Accomplishing all kinds, this is the Buddha's body, like a great chest opened, all treasures are revealed.』 Explanation: This verse reveals the perfection of the fruit of Sarvajnata, with three aspects to distinguish. First, attainment; second, self-nature; third, metaphor. 『Accomplishing all kinds』 refers to the distinction of attainment, because from this point onward, all kinds of wisdom are accomplished. 『This is the Buddha's body』 refers to the distinction of self-nature, that is, Sarvajnata is said to be the Buddha's body. 『Like a great chest opened, all treasures are revealed』 refers to the distinction of metaphor, because the inconceivable treasures of the Bodhipaksa (factors of enlightenment, the qualities that contribute to awakening) are all manifested. Having spoken of Sarvajnata as the Buddha's body, next it speaks of this body as having no duality. The verse says: 『White Dharma is the Buddha's body, neither non-existent nor existent, the Buddha is the cause of the Dharma Jewel, the Dharma is the cause of good roots.』 Explanation: 『White Dharma is the Buddha's body』 means that all good dharmas, such as the six Paramitas, are transformed into the Buddha's body. 『Neither non-existent nor existent』 means that this body is not non-existent. Why? Because the Tathata (suchness, the true nature of things) has no difference. Nor is it existent. Why? Because self-nature is not accomplished. This is called non-duality. 『The Buddha is the cause of the Dharma Jewel』 because the Buddha speaks all dharmas, and also through supernatural powers. 『The Dharma is the cause of good roots』 means that sentient beings are the field, and good roots are the grain, so the Dharma Jewel grows the grain of good roots in the field of the sentient beings to be transformed. The verse says: 『Possessing Dharma and also detached from Dharma, like a treasury and also like a cloud, giving birth』
法雨法雨 故成如是譬
釋曰。此偈重顯前義。具法亦離法者。諸佛具足一切善法故。遠離一切不善法故。如藏亦如雲者。佛寶如藏法寶如雲。問此以何義。答生法雨法雨故成如是譬。佛寶能出生法寶。與大藏相似。法寶能生長一切眾生善根。與大云相似。已說佛身無二相。次說是無上歸依。偈曰。
諸佛常救護 眾生三染污 諸惑諸惡行 及以生老死
釋曰。此偈略顯救護義。諸佛常救護者。由畢竟救護故。問救護何法。答眾生三染污。謂煩惱染污。業染污。生染污。諸惑者。即煩惱染污。諸惡行者。即業染污。及以生老死者。即生染污。問云何救護。答於此三種眾生一切時救護不捨。即是畢竟義。偈曰。
諸災及惡趣 身見亦小乘 如是諸眾生 一切皆救護
釋曰。此偈廣顯救護義。諸災者。謂盲聾瘖啞狂亂形殘等眾生。由佛力故。盲者得視。聾者得聽。啞者能言。狂者得正。亂者得定。形殘者得具足。如是救護。惡趣者。謂地獄等眾生放火照觸。令得離苦不復更入。如是救護。身見者。謂著我眾生令得人無我解入二乘涅槃。如是救護。小乘者。謂二乘性。不定眾生方便引入大乘。如是救護。偈曰。
佛為勝歸處 無比故無上 如前種種畏 無不令脫者
【現代漢語翻譯】 現代漢語譯本 『法雨法雨，故成如是譬』
釋義：這首偈頌再次闡明了前面的含義。『具法亦離法者』，諸佛具足一切善法，所以遠離一切不善法。『如藏亦如雲者』，佛寶如寶藏，法寶如雲。問：這是什麼意思？答：因為能產生法雨和增長法雨，所以成就這樣的譬喻。佛寶能出生法寶，與大藏相似。法寶能生長一切眾生善根，與大云相似。前面已經說了佛身無二相，接下來是說無上歸依。偈頌說：
『諸佛常救護，眾生三染污，諸惑諸惡行，及以生老死』
釋義：這首偈頌簡要地闡明了救護的意義。『諸佛常救護者』，因為是究竟的救護。問：救護什麼？答：救護眾生的三種染污，即煩惱染污、業染污和生染污。『諸惑者』，就是煩惱染污。『諸惡行者』，就是業染污。『及以生老死者』，就是生染污。問：如何救護？答：對於這三種眾生，一切時都救護不捨棄，這就是究竟的意義。偈頌說：
『諸災及惡趣，身見亦小乘，如是諸眾生，一切皆救護』
釋義：這首偈頌廣泛地闡明了救護的意義。『諸災者』，指盲、聾、瘖啞、狂亂、形體殘缺等眾生。由於佛的力量，盲人能看見，聾人能聽見，啞巴能說話，狂人恢復正常，精神錯亂的人能安定下來，形體殘缺的人能得到完整，像這樣救護。『惡趣者』，指地獄等眾生，用火光照耀他們，使他們脫離痛苦，不再墮入惡道，像這樣救護。『身見者』，指執著于『我』的眾生，使他們理解人無我的道理，進入二乘（聲聞乘和緣覺乘）涅槃，像這樣救護。『小乘者』，指具有二乘根性但不確定的人，方便地引導他們進入大乘，像這樣救護。偈頌說：
『佛為勝歸處，無比故無上，如前種種畏，無不令脫者』
【English Translation】 English version 'The rain of Dharma, the rain of Dharma, thus this simile is made.'
Explanation: This verse reiterates the previous meaning. 'Possessing Dharma and also being apart from Dharma' means that all Buddhas possess all good Dharmas and therefore are apart from all non-virtuous Dharmas. 'Like a treasury and also like a cloud' means that the Buddha Jewel is like a treasury, and the Dharma Jewel is like a cloud. Question: What does this mean? Answer: Because it can produce the rain of Dharma and increase the rain of Dharma, this simile is made. The Buddha Jewel can give rise to the Dharma Jewel, similar to a great treasury. The Dharma Jewel can grow the roots of goodness of all sentient beings, similar to a great cloud. It has already been said that the Buddha's body has no duality; next is the saying of the unsurpassed refuge. The verse says:
'All Buddhas constantly protect sentient beings from the three defilements, all delusions, all evil deeds, and also from birth, old age, and death.'
Explanation: This verse briefly explains the meaning of protection. 'All Buddhas constantly protect' because it is ultimate protection. Question: What is being protected? Answer: Protecting sentient beings from the three defilements, namely the defilement of afflictions, the defilement of karma, and the defilement of birth. 'All delusions' are the defilement of afflictions. 'All evil deeds' are the defilement of karma. 'And also birth, old age, and death' are the defilement of birth. Question: How is protection provided? Answer: For these three types of sentient beings, protection is given at all times without abandonment, which is the meaning of ultimate. The verse says:
'All calamities and evil destinies, the view of self, and also the Small Vehicle, all such sentient beings, are all protected.'
Explanation: This verse extensively explains the meaning of protection. 'All calamities' refer to sentient beings who are blind, deaf, mute, insane, deranged, physically disabled, etc. Due to the power of the Buddha, the blind can see, the deaf can hear, the mute can speak, the insane become normal, the deranged become stable, and the physically disabled become complete; this is how they are protected. 'Evil destinies' refer to sentient beings in hells, etc., who are illuminated by fire, allowing them to escape suffering and no longer enter evil paths; this is how they are protected. 'The view of self' refers to sentient beings attached to 'I', enabling them to understand the principle of no-self and enter the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); this is how they are protected. 'The Small Vehicle' refers to those with the nature of the Two Vehicles but are uncertain, conveniently guiding them into the Mahāyāna; this is how they are protected. The verse says:
'The Buddha is the supreme refuge, incomparable and therefore unsurpassed, from all kinds of fears as before, there is none that He does not liberate.'
釋曰。此偈顯歸依勝。由佛無譬喻故為無上。是故如前所說三種染污眾生及余災等眾生。一切皆能救護。偈曰。
諸佛善滿身 一切世間勝 妙法化眾生 以度悲海故
釋曰。此偈顯歸依勝因。諸佛善滿身一切世間勝者。此由自利究竟。由力無畏等諸善功德自性滿故。妙法化眾生以度悲海故者。善解教化眾生方便。及度大悲海岸究竟故。偈曰。
盡于未來際 普及一切生 恒時利益彼 是說歸依大
釋曰。此偈顯歸依大。大有三義。一者時大。窮一切眾生生死際故。二者境大。以一切眾生為境故。三者事大。恒時作利益救脫其苦令出離故。已說無上歸依。次說如來轉依相。偈曰。
二障種恒隨 彼滅極廣斷 白法圓滿故 依轉二道成
釋曰。此偈顯示轉依有離有得。二障種恒隨彼滅極廣斷者。此明所治遠離。謂煩惱障智障二種種子。無始已來恒時隨逐。今得永滅極者。一切地廣者。一切種此皆斷故。白法圓滿故。依轉二道成者。此明能治成就。謂佛體與最上圓滿白法相應。爾時依轉得二道成就。一得極清凈出世智。道二得無邊所識境界智道。是名轉依。偈曰。
彼處如來住 不動如山王 尚悲樂滅人 況著諸有者
釋曰。此偈顯示如來轉依諸
【現代漢語翻譯】 現代漢語譯本： 解釋：這首偈頌顯示了皈依的殊勝。由於佛是無與倫比的，所以是無上的。因此，如前所述的三種被染污的眾生以及其他遭受災難的眾生，一切佛都能救護。偈頌說：
『諸佛善滿身，一切世間勝，妙法化眾生，以度悲海故。』
解釋：這首偈頌顯示了皈依殊勝的原因。『諸佛善滿身，一切世間勝』，這是由於自利達到究竟。由於力量、無畏等各種善功德的自性圓滿的緣故。『妙法化眾生，以度悲海故』，是善於瞭解教化眾生的方便，以及度過大悲之海而達到究竟的緣故。偈頌說：
『盡于未來際，普及一切生，恒時利益彼，是說歸依大。』
解釋：這首偈頌顯示了皈依的偉大。偉大有三重含義：一是時間上的偉大，窮盡一切眾生的生死之際；二是境界上的偉大，以一切眾生為對像；三是事業上的偉大，恒常地利益眾生，救脫他們的痛苦，使他們出離。已經說了無上的皈依，接下來講述如來轉依的相狀。偈頌說：
『二障種恒隨，彼滅極廣斷，白法圓滿故，依轉二道成。』
解釋：這首偈頌顯示了轉依有遠離和獲得。『二障種恒隨，彼滅極廣斷』，這說明所要對治的遠離。指的是煩惱障（Klesha-avarana）和智障（Jnana-avarana）兩種種子，從無始以來恒常隨逐。如今得到永滅，『極』指的是一切地，『廣』指的是一切種，這些都被斷除的緣故。『白法圓滿故，依轉二道成』，這說明能對治的成就。指的是佛的本體與最上圓滿的白法相應。這時，轉依得到兩種道的成就：一是得到極清凈的出世智（Lokottara-jnana），二是得到無邊所識境界的智。這叫做轉依。偈頌說：
『彼處如來住，不動如山王，尚悲樂滅人，況著諸有者。』
解釋：這首偈頌顯示瞭如來轉依的諸
【English Translation】 English version: Explanation: This verse reveals the excellence of taking refuge. Because the Buddha is unparalleled, he is supreme. Therefore, as mentioned before, the three types of defiled beings and other beings suffering from calamities, all can be protected by the Buddha. The verse says:
'The Buddhas' bodies are filled with goodness, surpassing all in the world; they transform sentient beings with the wonderful Dharma, in order to cross the sea of sorrow.'
Explanation: This verse reveals the cause of the excellence of taking refuge. 'The Buddhas' bodies are filled with goodness, surpassing all in the world,' this is because of the ultimate benefit to oneself. It is because of the fullness of the nature of various virtuous qualities such as power and fearlessness. 'They transform sentient beings with the wonderful Dharma, in order to cross the sea of sorrow,' it is because they are skilled in understanding the means of teaching and transforming sentient beings, and in crossing the shore of the great sea of compassion to reach the ultimate. The verse says:
'Exhausting the future, extending to all beings, constantly benefiting them, this is said to be the greatness of taking refuge.'
Explanation: This verse reveals the greatness of taking refuge. Greatness has three meanings: first, greatness in time, exhausting the time of birth and death of all beings; second, greatness in scope, taking all beings as the object; third, greatness in action, constantly benefiting beings, rescuing them from suffering, and enabling them to be liberated. Having spoken of the supreme refuge, next is a discussion of the characteristics of the Tathagata's transformation of the basis (Asraya-paravrtti). The verse says:
'The seeds of the two obscurations constantly follow; their extinction is extremely extensive and complete; because the white Dharma is complete, the transformation of the basis is accomplished by the two paths.'
Explanation: This verse reveals that the transformation of the basis involves both separation and attainment. 'The seeds of the two obscurations constantly follow; their extinction is extremely extensive and complete,' this explains the separation from what is to be overcome. It refers to the two types of seeds, the obscuration of afflictions (Klesha-avarana) and the obscuration of knowledge (Jnana-avarana), which have constantly followed since beginningless time. Now they are completely extinguished, 'extremely' refers to all grounds, 'extensive' refers to all seeds, all of which are cut off. 'Because the white Dharma is complete, the transformation of the basis is accomplished by the two paths,' this explains the accomplishment of what can overcome. It refers to the fact that the Buddha's essence is in accordance with the supreme and complete white Dharma. At this time, the transformation of the basis achieves the accomplishment of two paths: first, the attainment of extremely pure transcendental wisdom (Lokottara-jnana); second, the attainment of wisdom regarding the boundless objects of knowledge. This is called the transformation of the basis. The verse says:
'In that place the Tathagata dwells, unmoving like the king of mountains; he still has compassion for those who delight in cessation, how much more so for those attached to existence.'
Explanation: This verse reveals the various
轉中勝。何以故。如來轉依住無漏界處。如山王鎮地安住不動。如此轉已見於聲聞緣覺樂寂滅人尚生憐愍。何況遠邊下賤著有苦惱眾生。偈曰。
他利及無上 不轉及不生 廣大與無二 無住亦平等 殊勝與遍授 是說如來轉 顯示十功德 差別義應知
釋曰。此二偈顯示如來轉依有十種功德差別。何等為十。一者他義轉。謂轉依已為利他故。二者無上轉。謂轉依已一切法中而得自在過二乘轉故。三者不轉轉。謂轉依已染污諸因不能轉此依彼依轉故。四者不生轉。謂轉依已一切染污法畢竟不起故。五者廣大轉。謂轉依已示現得大菩提及般涅槃故。六者無二轉。謂轉依已生死涅槃無有二故。七者不住轉。謂轉依已有為無為俱不住故。八者平等轉。謂轉依已與聲聞緣覺。同解脫煩惱障故。九者殊勝轉。謂轉依已力無畏等一切佛法無與等故。十者遍授轉。謂轉依已恒以一切乘而教授故。偈曰。
如空遍一切 佛亦一切遍 虛空遍諸色 諸佛遍眾生
釋曰。此偈顯示佛體一切遍與虛空相似。初二句直說。后二句釋說。譬如虛空遍一切色聚。佛體亦爾遍一切眾生聚。若以眾生現非佛故。言佛體不遍者。是義不然。未成就故。偈曰。
譬如水器壞 月像不現前 如是眾生過
【現代漢語翻譯】 現代漢語譯本：轉依比其他任何事物都殊勝。為什麼呢？因為如來轉依而安住于無漏的境界，就像山王一樣穩固不動地鎮守大地。如此轉依之後，見到那些沉溺於寂滅的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和緣覺（Pratyekabuddha，無師自悟的修行者），尚且會生起憐憫之心，更何況是那些處在邊地，執著于有，遭受苦惱的眾生呢？偈頌說： 利益他人及無上，不轉及不生，廣大與無二，無住亦平等，殊勝與遍授，是說如來轉，顯示十功德，差別義應知。 解釋：這兩句偈頌顯示瞭如來轉依具有十種功德差別。是哪十種呢？第一是他義轉，即轉依之後爲了利益他人。第二是無上轉，即轉依之後在一切法中獲得自在，超越了二乘（聲聞乘和緣覺乘）的轉依。第三是不轉轉，即轉依之後，染污的諸因不能再轉變這個轉依，不能再依彼而轉。第四是不生轉，即轉依之後，一切染污的法畢竟不再生起。第五是廣大轉，即轉依之後，示現獲得大菩提（Mahābodhi，偉大的覺悟）以及般涅槃（Parinirvana，完全的涅槃）。第六是無二轉，即轉依之後，生死和涅槃沒有分別。第七是不住轉，即轉依之後，有為法和無為法都不執著。第八是平等轉，即轉依之後，與聲聞和緣覺一樣，共同解脫煩惱障。第九是殊勝轉，即轉依之後，力量、無畏等一切佛法沒有可以與之相比的。第十是遍授轉，即轉依之後，恒常以一切乘（Yāna，交通工具，比喻不同的修行方法）來教授眾生。偈頌說： 如虛空遍一切，佛亦一切遍，虛空遍諸色，諸佛遍眾生。 解釋：這句偈頌顯示了佛的法身遍一切處，與虛空相似。前兩句是直接說明，后兩句是解釋說明。譬如虛空遍佈一切色聚，佛的法身也遍佈一切眾生聚。如果因為眾生現在不是佛，就說佛的法身不遍一切處，這種說法是不對的，因為眾生尚未成就。偈頌說： 譬如水器壞，月像不現前，如是眾生過，
【English Translation】 English version: Transformation is superior to anything else. Why? Because the Tathagata (如來，one who has thus gone) dwells in the realm of non-outflow (無漏界，free from defilements) through transformation, just like Mount Sumeru (山王，king of mountains) firmly and immovably guarding the earth. Having transformed in this way, even seeing those Śrāvakas (聲聞，hearers of the Buddha's teachings) and Pratyekabuddhas (緣覺，solitary Buddhas) who delight in quietude, compassion arises, let alone those beings in remote lands who are attached to existence and suffer. The verse says: 'Benefiting others and unsurpassed, non-transformation and non-arising, vast and non-dual, non-dwelling and equal, superior and universally bestowing, this is said to be the Tathagata's transformation, revealing ten merits, the differences of meaning should be known.' Explanation: These two verses reveal that the Tathagata's transformation has ten kinds of meritorious differences. What are these ten? First, transformation for the sake of others, that is, transforming for the benefit of others. Second, unsurpassed transformation, that is, transforming and attaining freedom in all dharmas (法，teachings), surpassing the transformation of the two vehicles (二乘，Śrāvakayāna and Pratyekabuddhayāna). Third, non-transforming transformation, that is, after transformation, the causes of defilement cannot transform this transformation, cannot transform by relying on that. Fourth, non-arising transformation, that is, after transformation, all defiled dharmas ultimately do not arise. Fifth, vast transformation, that is, after transformation, demonstrating the attainment of great Bodhi (菩提，enlightenment) and Parinirvana (般涅槃，complete nirvana). Sixth, non-dual transformation, that is, after transformation, there is no difference between samsara (生死，cycle of birth and death) and nirvana. Seventh, non-dwelling transformation, that is, after transformation, neither conditioned nor unconditioned dharmas are clung to. Eighth, equal transformation, that is, after transformation, like Śrāvakas and Pratyekabuddhas, jointly liberating from the obstructions of afflictions. Ninth, superior transformation, that is, after transformation, all Buddha dharmas such as powers and fearlessness are incomparable. Tenth, universally bestowing transformation, that is, after transformation, constantly teaching with all Yānas (乘，vehicles) . The verse says: 'Like space pervading everything, the Buddha also pervades everything, space pervades all forms, the Buddhas pervade all beings.' Explanation: This verse reveals that the Buddha's body pervades everything, similar to space. The first two lines are direct statements, and the last two lines are explanatory statements. For example, space pervades all aggregates of form, and the Buddha's body also pervades all aggregates of beings. If one says that the Buddha's body does not pervade everything because beings are not currently Buddhas, this is not correct, because beings have not yet achieved Buddhahood. The verse says: 'Like a water vessel breaking, the moon's reflection does not appear, so it is with the faults of beings,'
佛像亦不現
釋曰。此偈顯示佛體雖遍而眾生不見。譬如水器破壞不見月像。如是眾生過失不見佛像。此義得成。偈曰。
譬如火聚性 或然或滅盡 如是諸佛化 或出或涅槃
釋曰。此偈顯示諸佛教化有出有沒。譬如火性有時熾然有時滅盡。諸佛教化亦復如是。有時示現出世。有時示現涅槃。如是已說如來轉依。次說如來事業恒無功用。偈曰。
意珠及天鼓 自然成自事 佛化及佛說 無思亦如是
釋曰。此偈顯示佛事無功用。譬如如意寶珠雖復無心自然能作種種變現。如來亦爾。雖復無功用心自然能起種種變化。譬如天鼓雖復無心自然能出種種音聲。如來亦爾。雖復無功用心自然能說種種妙法。偈曰。
依空業無間 而業有增減 依界事不斷 而事有生滅
釋曰。此偈顯示佛事無間。譬如世間依空所作無時斷絕。諸佛亦爾。依無漏界而作佛事亦無斷絕。譬如世間依空所作有增有減。諸佛亦爾。依無漏界而作佛事亦有生滅。已說無功用心不捨佛事。次說無漏法界甚深。偈曰。
如前後亦爾 及離一切障 非凈非不凈 佛說名為如
釋曰。此偈顯示法界清凈相。如前後亦爾者。所謂非凈。由自性不染故。及離一切障者。所謂非不凈。由后時
【現代漢語翻譯】 現代漢語譯本 佛像也不顯現。
解釋說：這首偈頌顯示佛的法身雖然遍佈一切處，但眾生卻無法看見。譬如盛水的器皿破損了，就無法看見月亮的倒影。同樣，由於眾生的過失，也無法看見佛的法身。這個道理是成立的。偈頌說：
譬如火堆的性質，有時熾盛燃燒，有時完全熄滅。 同樣，諸佛的教化，有時出現，有時涅槃。
解釋說：這首偈頌顯示諸佛的教化有出現也有隱沒。譬如火的性質，有時熾盛燃燒，有時完全熄滅。諸佛的教化也是這樣。有時示現出世，有時示現涅槃。像這樣已經說了如來的轉依。接下來要說如來的事業恒常而無功用。偈頌說：
如意寶珠和天鼓，自然成就自身的事。 佛的教化和佛的說法，不用思慮也是這樣。
解釋說：這首偈頌顯示佛的事業無需功用。譬如如意寶珠雖然沒有心識，自然能變現出種種事物。如來也是這樣，雖然沒有功用和用心，自然能生起種種變化。譬如天鼓雖然沒有心識，自然能發出種種聲音。如來也是這樣，雖然沒有功用和用心，自然能說出種種微妙的佛法。偈頌說：
依靠空性，業力沒有間斷，而業力有增減。 依靠法界，佛事沒有斷絕，而佛事有生滅。
解釋說：這首偈頌顯示佛的事業沒有間斷。譬如世間依靠空性所作的事業沒有一時斷絕。諸佛也是這樣，依靠無漏法界而作佛事也沒有斷絕。譬如世間依靠空性所作的事業有增有減。諸佛也是這樣，依靠無漏法界而作佛事也有生滅。已經說了無需功用和用心也不捨棄佛事。接下來要說無漏法界非常深奧。偈頌說：
如前後也是這樣，以及遠離一切障礙。 非清凈也非不清凈，佛說名為如。
解釋說：這首偈頌顯示法界的清凈相。『如前後也是這樣』，是指非清凈。因為自性不被染污的緣故。『以及遠離一切障礙』，是指非不清凈。因為後來的緣故。
【English Translation】 English version Buddha images also do not appear.
Explanation: This verse reveals that although the Buddha's Dharma body is omnipresent, sentient beings cannot see it. It is like a broken water vessel that cannot reflect the moon's image. Similarly, due to the faults of sentient beings, they cannot see the Buddha's image. This principle is established. The verse says:
Like the nature of a fire, sometimes it burns brightly, and sometimes it is completely extinguished. Similarly, the teachings of all Buddhas, sometimes appear, and sometimes enter Nirvana (Nirvana: the ultimate state of enlightenment).
Explanation: This verse reveals that the teachings of all Buddhas have both appearance and disappearance. It is like the nature of fire, sometimes burning brightly, and sometimes completely extinguished. The teachings of all Buddhas are also like this. Sometimes they appear in the world, and sometimes they demonstrate Nirvana. Having said this about the transformation of the Tathagata (Tathagata: 'one who has thus come', an epithet of the Buddha), next we will talk about the Tathagata's activities being constant and without effort. The verse says:
The Mani (Mani: wish-fulfilling) jewel and the heavenly drum naturally accomplish their own tasks. The Buddha's teachings and the Buddha's speech are also like this, without thought.
Explanation: This verse reveals that the Buddha's activities require no effort. It is like the Mani jewel, although it has no mind, it can naturally manifest all kinds of things. The Tathagata is also like this, although there is no effort or intention, it can naturally generate all kinds of transformations. It is like the heavenly drum, although it has no mind, it can naturally produce all kinds of sounds. The Tathagata is also like this, although there is no effort or intention, it can naturally speak all kinds of wonderful Dharma (Dharma: the teachings of the Buddha). The verse says:
Relying on emptiness, the karma (karma: action driven by intention which leads to future consequences) is without interruption, but the karma has increase and decrease. Relying on the realm, the Buddha's activities are without cessation, but the Buddha's activities have arising and ceasing.
Explanation: This verse reveals that the Buddha's activities are without interruption. It is like worldly activities relying on emptiness that are never interrupted. All Buddhas are also like this, relying on the unconditioned realm to perform Buddha activities without interruption. It is like worldly activities relying on emptiness that have increase and decrease. All Buddhas are also like this, relying on the unconditioned realm to perform Buddha activities that also have arising and ceasing. Having said that there is no effort or intention and yet Buddha activities are not abandoned. Next, we will talk about the unconditioned Dharma realm being very profound. The verse says:
Like before and after, it is also like this, and it is apart from all obstacles. It is neither pure nor impure, the Buddha says it is called Thusness (Thusness: the true nature of reality).
Explanation: This verse reveals the pure aspect of the Dharma realm. 'Like before and after, it is also like this' refers to non-purity, because the self-nature is not defiled. 'And it is apart from all obstacles' refers to non-impurity, because of the later time.
客塵離故。非凈非不凈佛說名為如者。是故佛說是如非凈非不凈。是名法界清凈相。偈曰。
清凈空無我 佛說第一我 諸佛我凈故 故佛名大我
釋曰。此偈顯示法界大我相。清凈空無我者。此無漏界由第一無我為自性故。佛說第一我者。第一無我謂清凈如。彼清凈如即是諸佛我自性。諸佛我凈故。故佛名大我者。由佛此我最得清凈。是故號佛以為大我。由此義意。諸佛于無漏界建立第一我。是名法界大我相。偈曰。
非體非非體 如是說佛體 是故作是論 定是無記法
釋曰。此偈顯示法界無記相。作體者。人法二相不可說故。非非體者。如相實有故。如是說佛體者。由此因緣故說佛體非體非非體。是故作是論定是無記法者。無記謂死後有如來死後無如來。死後亦有如來亦無如來。死後非有如來非無如來。如是四句不可記故。是故法界是無記相。偈曰。
譬如鐵熱息 譬如眼翳除 心智息亦爾 不說有無體
釋曰。此偈顯示法界解脫相。譬如鐵熱息譬如眼翳除者。如是二物熱息翳除可說非體非非體。何以故。非體者。由熱翳無相故。非非體者。由息相有體故。心智息亦爾不說有無體者。諸佛心智以貪為熱以無明為翳。彼二若息亦說非體非非體。何以故。非體者
【現代漢語翻譯】 現代漢語譯本： 客塵（Kechen，指煩惱）離開了，所以既非清凈也非不清凈，佛說這叫做『如』（Tathata，真如）。因此，佛說『如』既非清凈也非不清凈。這被稱為法界清凈相。偈語說： 『清凈空無我，佛說第一我，諸佛我凈故，故佛名大我。』 解釋：這首偈語顯示了法界大我相。『清凈空無我』，指的是這無漏界（Anasrava-dhatu，無煩惱的境界）以第一無我為自性。『佛說第一我』，第一無我指的是清凈的『如』。那清凈的『如』就是諸佛我的自性。『諸佛我凈故，故佛名大我』，因為佛的這個我最為清凈，所以稱佛為大我。由於這個意義，諸佛在無漏界建立了第一我。這被稱為法界大我相。偈語說： 『非體非非體，如是說佛體，是故作是論，定是無記法。』 解釋：這首偈語顯示了法界無記相。『作體者』，人法二相不可說。『非非體者』，『如』相真實存在。『如是說佛體者』，由於這個因緣，所以說佛體非體非非體。『是故作是論定是無記法者』，無記指的是死後有如來，死後無如來，死後亦有如來亦無如來，死後非有如來非無如來。像這樣的四句都不可記說。因此，法界是無記相。偈語說： 『譬如鐵熱息，譬如眼翳除，心智息亦爾，不說有無體。』 解釋：這首偈語顯示了法界解脫相。『譬如鐵熱息譬如眼翳除者』，像這兩種事物，熱息和眼翳消除，可以說非體非非體。為什麼呢？『非體者』，因為熱和眼翳沒有相。『非非體者』，因為息相有體。『心智息亦爾不說有無體者』，諸佛的心智以貪為熱，以無明為眼翳。那兩者如果止息，也可以說非體非非體。為什麼呢？『非體者』
【English Translation】 English version: Because the adventitious defilements (Klesha, afflictions) are gone, it is neither pure nor impure; the Buddha calls this 'Suchness' (Tathata). Therefore, the Buddha says 'Suchness' is neither pure nor impure. This is called the pure aspect of the Dharmadhatu (realm of reality). The verse says: 'Pure, empty, without self, the Buddha speaks of the primary self; because the self of all Buddhas is pure, therefore the Buddha is called the Great Self.' Explanation: This verse reveals the aspect of the Great Self of the Dharmadhatu. 'Pure, empty, without self' refers to this unconditioned realm (Anasrava-dhatu) having the primary non-self as its nature. 'The Buddha speaks of the primary self,' the primary non-self refers to pure 'Suchness'. That pure 'Suchness' is the self-nature of all Buddhas. 'Because the self of all Buddhas is pure, therefore the Buddha is called the Great Self,' because this self of the Buddha is most pure, therefore the Buddha is called the Great Self. Because of this meaning, all Buddhas establish the primary self in the unconditioned realm. This is called the aspect of the Great Self of the Dharmadhatu. The verse says: 'Neither entity nor non-entity, thus is the Buddha's entity spoken of; therefore this theory is made, that it is definitely an indeterminate (avyākrta) dharma.' Explanation: This verse reveals the indeterminate aspect of the Dharmadhatu. 'Being an entity' means that the two aspects of person and dharma are inexpressible. 'Not being a non-entity' means that the aspect of 'Suchness' truly exists. 'Thus is the Buddha's entity spoken of' means that because of this condition, the Buddha's entity is said to be neither entity nor non-entity. 'Therefore this theory is made, that it is definitely an indeterminate dharma' refers to the indeterminate, which means: after death, the Tathagata exists; after death, the Tathagata does not exist; after death, the Tathagata both exists and does not exist; after death, the Tathagata neither exists nor does not exist. Such four statements are impossible to determine. Therefore, the Dharmadhatu is an indeterminate aspect. The verse says: 'Like the ceasing of heat in iron, like the removal of cataracts from the eyes, so too is the cessation of mind and wisdom; it is not spoken of as having or not having an entity.' Explanation: This verse reveals the aspect of liberation of the Dharmadhatu. 'Like the ceasing of heat in iron, like the removal of cataracts from the eyes,' like these two things, the ceasing of heat and the removal of cataracts, it can be said to be neither entity nor non-entity. Why? 'Being not an entity' is because heat and cataracts have no form. 'Not being a non-entity' is because the aspect of cessation has an entity. 'So too is the cessation of mind and wisdom; it is not spoken of as having or not having an entity,' the minds and wisdom of all Buddhas take greed as heat and ignorance as cataracts. If those two cease, it can also be said to be neither entity nor non-entity. Why? 'Being not an entity' is because...
。由貪及無明息故。非非體者。由心慧解脫有故。是名法界解脫相。已說相甚深。次說處甚深。偈曰。
諸佛無漏界 非一亦非多 前身隨順故 非身如空故
釋曰。此偈顯示法界處甚深。諸佛無漏。法界非一亦非多。何以故。非一者。由前身隨順故。非多者。由非身故。問云何非身。答如虛空故。是名法界處甚深。已說處甚深。次說業甚深。偈曰。
譬如大寶藏 眾寶之所依 凈界亦如是 佛法之依止
釋曰。此偈顯示法界依止業。由清凈法界為力無畏等諸菩提分寶所依止故。偈曰。
譬如密雲布 灑雨成百穀 凈界亦如是 流善熟眾生
釋曰。此偈顯示法界成熟眾生業。由從清凈法界流諸善根成熟眾生故。偈曰。
譬如日月盈 皎凈輪圓滿 凈界亦如是 善根聚圓滿
釋曰。此偈顯示法界到究竟業聚。謂福智由清凈法界。如此二聚得圓滿故。偈曰。
譬如日輪出 流光照一切 凈界亦如是 流說化群生
釋曰。此偈顯示法界說正法業。偈曰。
譬如日光合 同事照世間 凈界亦如是 佛合同業化
釋曰。此偈顯示法界化所作業。譬如多日多光一時和合同作一事。謂干熟等。如是多佛多智一時和合同作一業。
【現代漢語翻譯】 現代漢語譯本：由於貪慾和無明止息的緣故，並非沒有自性（非非體者）。由於心和智慧的解脫存在，這被稱為法界解脫相。已經說了相甚深，接下來講處甚深。偈語說： 『諸佛無漏界，非一亦非多，前身隨順故，非身如空故。』 解釋說：這首偈語顯示了法界處甚深。諸佛的無漏法界，既不是一，也不是多。為什麼呢？說不是一，是因為前身隨順的緣故；說不是多，是因為沒有身體的緣故。問：為什麼說沒有身體呢？答：就像虛空一樣。這被稱為法界處甚深。已經說了處甚深，接下來講業甚深。偈語說： 『譬如大寶藏，眾寶之所依，凈界亦如是，佛法之依止。』 解釋說：這首偈語顯示了法界依止業。由於清凈法界是力量、無畏等各種菩提分寶所依賴的地方。 偈語說：『譬如密雲布，灑雨成百穀，凈界亦如是，流善熟眾生。』 解釋說：這首偈語顯示了法界成熟眾生的業。由於從清凈法界流出各種善根，從而成熟眾生。 偈語說：『譬如日月盈，皎凈輪圓滿，凈界亦如是，善根聚圓滿。』 解釋說：這首偈語顯示了法界達到究竟的業聚。所謂的福德和智慧，由於清凈法界，這兩種積聚得以圓滿。 偈語說：『譬如日輪出，流光照一切，凈界亦如是，流說化群生。』 解釋說：這首偈語顯示了法界宣說正法的業。 偈語說：『譬如日光合，同事照世間，凈界亦如是，佛合同業化。』 解釋說：這首偈語顯示了法界教化所作的業。譬如多個太陽、多道光芒一時融合，共同做一件事，比如曬乾東西等。同樣，多位佛陀、多種智慧一時融合，共同做一種事業。
【English Translation】 English version: Because of the cessation of greed and ignorance (wu ming), it is not without self-nature (fei fei ti zhe). Because of the existence of liberation of mind and wisdom, this is called the 'Liberation Aspect of Dharmadhatu' (fa jie jie tuo xiang). Having spoken of the 'Profound Aspect' (xiang shen shen), next I will speak of the 'Profound Abode' (chu shen shen). The verse says: 'The undefiled realm of all Buddhas, is neither one nor many, because of following previous bodies, it is not a body, like emptiness.' Explanation: This verse reveals the 'Profound Abode of Dharmadhatu'. The undefiled Dharmadhatu of all Buddhas is neither one nor many. Why? It is not one because of following previous bodies; it is not many because it is not a body. Question: Why is it said to be not a body? Answer: Because it is like empty space. This is called the 'Profound Abode of Dharmadhatu'. Having spoken of the 'Profound Abode', next I will speak of the 'Profound Karma' (ye shen shen). The verse says: 'Like a great treasure trove, on which many treasures rely, the pure realm is also like this, the reliance of the Buddha's teachings.' Explanation: This verse reveals the 'Karma of Reliance of Dharmadhatu'. Because the pure Dharmadhatu is the place on which the treasures of the Bodhi divisions, such as strength and fearlessness, rely. The verse says: 'Like dense clouds spreading, sprinkling rain to form hundreds of valleys, the pure realm is also like this, flowing goodness to mature sentient beings.' Explanation: This verse reveals the 'Karma of Maturing Sentient Beings of Dharmadhatu'. Because various roots of goodness flow from the pure Dharmadhatu, thereby maturing sentient beings. The verse says: 'Like the moon and sun waxing, the bright and pure wheel is complete, the pure realm is also like this, the accumulation of good roots is complete.' Explanation: This verse reveals the 'Accumulation of Karma Reaching Ultimate Completion of Dharmadhatu'. The so-called merit and wisdom, because of the pure Dharmadhatu, these two accumulations are able to be complete. The verse says: 'Like the sun rising, flowing light illuminates everything, the pure realm is also like this, flowing speech transforms sentient beings.' Explanation: This verse reveals the 'Karma of Speaking the Correct Dharma of Dharmadhatu'. The verse says: 'Like sunlight merging, working together to illuminate the world, the pure realm is also like this, the Buddhas together transform with karma.' Explanation: This verse reveals the 'Karma of Transformation Performed by Dharmadhatu'. For example, multiple suns and multiple rays of light merge at one time, working together to do one thing, such as drying things. Likewise, multiple Buddhas and multiple wisdoms merge at one time, working together to do one deed.
謂變化等。偈曰。
譬如日光照 無限亦一時 凈界佛光照 二事亦如是
釋曰。此偈顯示法界無分別業。譬如日光普照無有分限亦復一時。如是佛光普照無限一時亦復如是。偈曰。
譬如諸日光 說有云等翳 凈界諸佛智 說有眾生障
釋曰。此偈顯示法界不作業。譬如日光云等為翳是故不照。如是佛光眾生過失為障。五濁多故。是故不有所作。偈曰。
譬如滋灰力 染衣種種色 凈界行願力 解脫種種智
釋曰。此偈顯示法界解脫智業。譬如別衣由滋灰力。有處得種種色。有處不得種種色。三乘凈界亦爾。由行願力諸佛解脫得種種智。二乘解脫不得種種智。偈曰。
無漏界甚深 相處業三種 諸佛如是說 譬如染畫空
釋曰。此偈重顯前甚深義。無漏界甚深相處業三種者。此無漏界世尊略說三種甚深。一者相甚深。二者處甚深。三者業甚深。相甚深有四種。一清凈相。二大我相。三無記相。四解脫相。如其次第。由前四偈所顯處甚深一種。謂一多不住故。由第五偈所顯業甚深有八種。一寶依止業。二成熟眾生業。三到究竟業。四說正法業。五化所作業。六無分別業。七智不作業。八解脫智業。如其次第。由后八偈所顯。諸佛如是說。譬如染畫
【現代漢語翻譯】 現代漢語譯本： 指的是變化等等。偈頌說：
『譬如日光照，無限亦一時，凈界佛光照，二事亦如是。』
解釋：這首偈頌顯示了法界沒有分別的作為。譬如日光普遍照耀，沒有分界和限制，而且同時進行。如同佛光普遍照耀無限世界，也是這樣。 偈頌說：
『譬如諸日光，說有云等翳，凈界諸佛智，說有眾生障。』
解釋：這首偈頌顯示了法界沒有造作。譬如日光被云等遮蔽，因此不能照耀。如同佛光被眾生的過失所障礙。因為五濁惡世太多，所以佛光不能有所作為。 偈頌說：
『譬如滋灰力，染衣種種色，凈界行願力，解脫種種智。』
解釋：這首偈頌顯示了法界解脫智慧的作為。譬如不同的衣服依靠草木灰的力量，有的地方能染上各種顏色，有的地方不能染上各種顏色。三乘（Sāṃyāna）的清凈世界也是這樣，依靠行愿的力量，諸佛的解脫能獲得各種智慧，二乘（Dviyāna）的解脫不能獲得各種智慧。 偈頌說：
『無漏界甚深，相處業三種，諸佛如是說，譬如染畫空。』
解釋：這首偈頌再次顯示了前面甚深的含義。無漏界甚深，相、處、業三種，指的是這無漏界，世尊（Lokajyeṣṭha）略略說了三種甚深。第一是相甚深，第二是處甚深，第三是業甚深。相甚深有四種：第一是清凈相，第二是大我相，第三是無記相，第四是解脫相。按照順序，由前面四句偈頌所顯示。處甚深有一種，指的是一和多不住留。由第五句偈頌所顯示。業甚深有八種：第一是寶依止業，第二是成熟眾生業，第三是到達究竟業，第四是說正法業，第五是化所作業，第六是沒有分別業，第七是智不作業，第八是解脫智業。按照順序，由後面的八句偈頌所顯示。諸佛（Buddha）是這樣說的，譬如染色和繪畫。
【English Translation】 English version: Referring to changes and so on. The Gatha says:
'Like the sunlight shines, infinitely and simultaneously, the pure realm's Buddha light shines, these two things are also like that.'
Explanation: This Gatha shows that the Dharma realm has no discriminating actions. For example, the sunlight shines universally without boundaries or limits, and it happens simultaneously. Similarly, the Buddha's light shines universally on infinite worlds, and it is also like that. The Gatha says:
'Like the various sunlights, it is said there are clouds and other obscurations, the pure realm's Buddhas' wisdom, it is said there are sentient beings' obstacles.'
Explanation: This Gatha shows that the Dharma realm does not create actions. For example, sunlight is obscured by clouds and the like, therefore it cannot shine. Similarly, the Buddha's light is obstructed by the faults of sentient beings. Because there are too many of the five turbidities, the Buddha's light cannot act. The Gatha says:
'Like the power of lye, dyeing clothes with various colors, the pure realm's practice and vow power, liberation and various wisdoms.'
Explanation: This Gatha shows the Dharma realm's liberating wisdom actions. For example, different clothes rely on the power of lye, some places can be dyed with various colors, and some places cannot be dyed with various colors. The pure realm of the Three Vehicles (Sāṃyāna) is also like this, relying on the power of practice and vows, the Buddhas' (Buddha) liberation can obtain various wisdoms, the liberation of the Two Vehicles (Dviyāna) cannot obtain various wisdoms. The Gatha says:
'The un-leaking realm is very deep, characteristics, place, and actions are threefold, the Buddhas (Buddha) say it like this, like dyeing and painting the sky.'
Explanation: This Gatha again shows the profound meaning from before. The un-leaking realm is very deep, characteristics, place, and actions are threefold, referring to this un-leaking realm, the World Honored One (Lokajyeṣṭha) briefly spoke of three kinds of profoundness. First is the profoundness of characteristics, second is the profoundness of place, and third is the profoundness of actions. The profoundness of characteristics has four kinds: first is the characteristic of purity, second is the characteristic of the great self, third is the characteristic of non-marking, and fourth is the characteristic of liberation. In order, it is shown by the previous four Gathas. The profoundness of place has one kind, referring to one and many not abiding. It is shown by the fifth Gatha. The profoundness of actions has eight kinds: first is the treasure reliance action, second is the maturing sentient beings action, third is the reaching ultimate action, fourth is the speaking of the right Dharma action, fifth is the transforming what is done action, sixth is the non-discriminating action, seventh is the wisdom non-action, and eighth is the liberating wisdom action. In order, it is shown by the following eight Gathas. The Buddhas (Buddha) say it like this, like dyeing and painting.
空者。此無漏界無有戲論。譬如虛空是故甚深。如是甚深差別說者。譬如染于虛空畫于虛空。是義應知。偈曰。
一切無別故 得如清凈故 故說諸眾生 名為如來藏
釋曰。此偈顯示法界是如來藏。一切無別故者。一切眾生一切諸佛等無差別。故名為如。得如清凈故者。得清凈如以為自性。故名如來。以是義故可說一切眾生名為如來藏。已說無漏界甚深。次說諸佛變化。偈曰。
聲聞及緣覺 菩薩與如來 初化退世間 至佛退菩薩
釋曰。此偈顯示增上變化。一切世間變化聲聞變化能退。一切聲聞變化緣覺變化能退。一切緣覺變化菩薩變化能退。一切菩薩變化諸佛變化能退。無有一人變化能退諸佛變化。是故如來變化最得增上。偈曰。
如是佛變化 無量不思議 隨人隨世界 隨時種種現
釋曰。此偈顯示甚深變化。此甚深有二種。一者無量。二者不思議。問此事云何。答隨何根人隨何世界隨何時節。如其差別。若多若少。種種變化。如是無量亦不思議。是故如來變化最為甚深。自下次說別轉變化。偈曰。
如是五根轉 變化得增上 諸義遍所作 功德千二百
釋曰。此偈顯示轉五根變化。此變化得二種增上。一者得諸義遍所作。謂一一根皆能
【現代漢語翻譯】 現代漢語譯本： 『空』是指無漏界（Anasrava-dhatu，沒有煩惱和業力的境界）沒有戲論（Prapancha，虛妄分別）。譬如虛空，因此非常深奧。如果有人說這種深奧之處有所差別，那就像在虛空中染色，在虛空中繪畫一樣，這是應該知道的道理。偈語說： 『一切無別故，得如清凈故，故說諸眾生，名為如來藏。』 解釋：這首偈語顯示法界（Dharmadhatu，一切法的本性）就是如來藏（Tathagatagarbha，如來藏性）。『一切無別故』是指一切眾生和一切諸佛等沒有差別，因此名為『如』。『得如清凈故』是指獲得清凈的『如』作為自性，因此名為『如來』。因為這個緣故，可以說一切眾生名為如來藏。上面已經說了無漏界的深奧，接下來講述諸佛的變化。偈語說： 『聲聞及緣覺，菩薩與如來，初化退世間，至佛退菩薩。』 解釋：這首偈語顯示增上變化。一切世間的變化，聲聞（Sravaka，聽聞佛法而證悟的修行者）的變化能夠退滅它。一切聲聞的變化，緣覺（Pratyekabuddha，獨自悟道的修行者）的變化能夠退滅它。一切緣覺的變化，菩薩（Bodhisattva，發願救度眾生的修行者）的變化能夠退滅它。一切菩薩的變化，諸佛（Buddha，覺悟者）的變化能夠退滅它。沒有一個人的變化能夠退滅諸佛的變化。因此如來的變化最為增上。偈語說： 『如是佛變化，無量不思議，隨人隨世界，隨時種種現。』 解釋：這首偈語顯示甚深變化。這種甚深有二種，一是無量，二是不思議。問：這件事是怎樣的呢？答：隨順什麼根器的眾生，隨順什麼世界，隨順什麼時節，根據這些差別，或多或少，顯現種種變化。像這樣無量也不可思議。因此如來的變化最為深奧。接下來講述別轉變化。偈語說： 『如是五根轉，變化得增上，諸義遍所作，功德千二百。』 解釋：這首偈語顯示轉變五根（五種感官能力）的變化。這種變化得到兩種增上，一是得到諸義普遍的作用，就是說每一個根都能...
【English Translation】 English version: 'Emptiness' means that in this unconditioned realm (Anasrava-dhatu, the realm without afflictions and karma), there is no conceptual proliferation (Prapancha, false discrimination). It is like space, therefore it is very profound. If someone says that there are differences in this profoundness, it is like dyeing space or painting in space; this is what should be understood. The verse says: 'Because all are without difference, because purity is attained like Suchness, therefore it is said that all beings are called the Tathagatagarbha (the womb of the Thus-Come One).' Explanation: This verse reveals that the Dharmadhatu (the realm of all phenomena) is the Tathagatagarbha. 'Because all are without difference' means that all beings and all Buddhas are without difference, therefore it is called 'Suchness'. 'Because purity is attained like Suchness' means that pure Suchness is attained as its own nature, therefore it is called 'Tathagata' (Thus-Come One). Because of this meaning, it can be said that all beings are called the Tathagatagarbha. Having spoken of the profundity of the unconditioned realm, next, the transformations of the Buddhas are discussed. The verse says: 'Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), Bodhisattvas (Enlightenment Beings) and Tathagatas (Thus-Come Ones), the initial transformation retreats the worldly, up to the Buddha retreating the Bodhisattva.' Explanation: This verse reveals the increasing transformations. All worldly transformations can be retreated by the transformations of Sravakas. All transformations of Sravakas can be retreated by the transformations of Pratyekabuddhas. All transformations of Pratyekabuddhas can be retreated by the transformations of Bodhisattvas. All transformations of Bodhisattvas can be retreated by the transformations of Buddhas. There is no one's transformation that can retreat the transformations of the Buddhas. Therefore, the transformations of the Tathagatas are the most supreme. The verse says: 'Such are the Buddha's transformations, immeasurable and inconceivable, according to the person, according to the world, according to the time, appearing in various ways.' Explanation: This verse reveals the profound transformations. This profundity has two aspects: one is immeasurable, and the other is inconceivable. Question: How is this so? Answer: According to what capacity of beings, according to what world, according to what time, according to these differences, whether more or less, various transformations appear. Like this, it is immeasurable and also inconceivable. Therefore, the transformations of the Tathagatas are the most profound. Next, the distinct transformations are discussed. The verse says: 'Such is the transformation of the five senses, the transformation attains supremacy, all meanings are universally accomplished, merits are one thousand two hundred.' Explanation: This verse reveals the transformation of the five senses (five sensory faculties). This transformation attains two kinds of supremacy: one is that it attains the universal accomplishment of all meanings, which means that each sense is able to...
互用一切境界故。二者得功德千二百。謂一一根各得千二百功德故。偈曰。
如是意根轉 變化得增上 極凈無分別 恒隨變化行
釋曰。此偈顯示轉意根變化。意根謂染污識。由此轉故得極凈無分別智。恒與一切變化隨行共所作故。偈曰。
如是義受轉 變化得增上 凈土如所欲 受用皆現前
釋曰。此偈顯示轉義受變化。義謂五塵受謂五識。由此二轉剎土清凈。所欲現前隨意受用。偈曰。
如是分別轉 變化得增上 諸智所作業 恒時無礙行
釋曰。此偈顯示轉分別變化。分別謂意識。由此轉故諸智所作。一切時變化無有障礙。偈曰。
如是安立轉 變化得增上 住佛不動句 不住于涅槃
釋曰。此偈顯示轉安立變化。安立謂器世界。由此轉故。住佛不動無漏法界。得不般涅槃。恒起增上變化。偈曰。
如是欲染轉 變化得增上 住佛無上樂 示現妻無染
釋曰。此偈顯示轉欲染變化。由此轉故得二種變化。一者得無上樂住。二者得於妻無染。偈曰。
如是空想轉 變化得增上 隨欲一切得 所去皆無擁
釋曰。此偈顯示轉空想變化。由此轉故得二種變化。一者所欲皆得。得虛空藏故。二者所去無擁。得虛
【現代漢語翻譯】 現代漢語譯本： 互用一切境界的緣故。第二種是獲得一千二百種功德。這是說每一種根都各自獲得一千二百種功德的緣故。偈頌說： 『如是意根轉，變化得增上，極凈無分別，恒隨變化行。』 解釋說：這首偈頌顯示了轉變意根的變化。意根指的是染污識。通過這種轉變，可以獲得極其清凈、沒有分別的智慧，並且恒常與一切變化隨行，共同作用。偈頌說： 『如是義受轉，變化得增上，凈土如所欲，受用皆現前。』 解釋說：這首偈頌顯示了轉變義受的變化。義指的是五塵（色、聲、香、味、觸），受指的是五識（眼識、耳識、鼻識、舌識、身識）。通過這二者的轉變，剎土（Buddha-land）變得清凈，所希望的都能顯現，可以隨意受用。偈頌說： 『如是分別轉，變化得增上，諸智所作業，恒時無礙行。』 解釋說：這首偈頌顯示了轉變分別的變化。分別指的是意識。通過這種轉變，各種智慧所產生的行為，在任何時候都不會有障礙。偈頌說： 『如是安立轉，變化得增上，住佛不動句，不住于涅槃。』 解釋說：這首偈頌顯示了轉變安立的變化。安立指的是器世界（physical world）。通過這種轉變，可以安住于佛不動的無漏法界（undefiled realm of Dharma），獲得不入涅槃（Nirvana）的境界，恒常生起增上的變化。偈頌說： 『如是欲染轉，變化得增上，住佛無上樂，示現妻無染。』 解釋說：這首偈頌顯示了轉變欲染的變化。通過這種轉變，可以獲得兩種變化：一是獲得安住于佛的無上快樂，二是得到示現妻子卻沒有染污的境界。偈頌說： 『如是空想轉，變化得增上，隨欲一切得，所去皆無擁。』 解釋說：這首偈頌顯示了轉變空想的變化。通過這種轉變，可以獲得兩種變化：一是隨心所欲，都能得到，因為得到了虛空藏（treasury of space）；二是無論去哪裡，都沒有阻礙，因為得到了虛空。
【English Translation】 English version: Because of inter-using all realms. The second is obtaining twelve hundred merits. This means that each root obtains twelve hundred merits respectively. The verse says: 'Thus, when the mind-root transforms, transformation is enhanced, utterly pure and without discrimination, constantly following the course of transformation.' Explanation: This verse reveals the transformation of the mind-root. The mind-root refers to the defiled consciousness. Through this transformation, one obtains extremely pure, non-discriminating wisdom, and constantly accompanies all transformations, working together. The verse says: 'Thus, when the reception of meaning transforms, transformation is enhanced, pure lands are as desired, and enjoyments all appear before you.' Explanation: This verse reveals the transformation of the reception of meaning. 'Meaning' refers to the five dusts (form, sound, smell, taste, touch), and 'reception' refers to the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). Through the transformation of these two, the Buddha-land (剎土) becomes pure, what is desired appears, and one can enjoy it at will. The verse says: 'Thus, when discrimination transforms, transformation is enhanced, the actions of all wisdoms, constantly proceed without obstruction.' Explanation: This verse reveals the transformation of discrimination. 'Discrimination' refers to the consciousness (意識). Through this transformation, the actions produced by various wisdoms are unobstructed at all times. The verse says: 'Thus, when establishment transforms, transformation is enhanced, abiding in the Buddha's immovable phrase, not dwelling in Nirvana (涅槃).' Explanation: This verse reveals the transformation of establishment. 'Establishment' refers to the physical world (器世界). Through this transformation, one abides in the Buddha's immovable, undefiled realm of Dharma (無漏法界), attains the state of not entering Nirvana, and constantly arises with enhanced transformations. The verse says: 'Thus, when desire-attachment transforms, transformation is enhanced, abiding in the Buddha's supreme bliss, manifesting a wife without defilement.' Explanation: This verse reveals the transformation of desire-attachment. Through this transformation, one obtains two kinds of transformations: first, obtaining and abiding in the Buddha's supreme bliss; second, attaining the state of manifesting a wife without defilement. The verse says: 'Thus, when empty thought transforms, transformation is enhanced, whatever is desired is obtained, wherever one goes, there is no obstruction.' Explanation: This verse reveals the transformation of empty thought. Through this transformation, one obtains two kinds of transformations: first, whatever is desired is obtained, because one has obtained the treasury of space (虛空藏); second, wherever one goes, there is no obstruction, because one has obtained emptiness.
空解故。偈曰。
如是無量轉 如是無量化 不思議所作 諸佛依無垢
釋曰。此偈總結前義。由無量轉故得無量變化。如是諸佛不思議業。一切皆依無漏法界。是義應知。已說諸佛變化。次說諸佛成熟眾生。偈曰。
令集亦令長 令熟亦令脫 熟熟不無餘 世間無盡故
釋曰。此偈顯示次第成熟因。未集善根者令聚集。已集善根者令增長。已長善根者令成熟。已熟善根者令解脫。使得最極清凈。如是十方諸佛各各善說。熟已復熟不般涅槃。何以故。由諸世間無有盡故。偈曰。
難得已具得 處處為物歸 希有非希有 由得善方便
釋曰。此偈顯示已熟菩薩行非希有相。難得已具得處處為物歸者。無上菩提最上功德。此未曾有。今已具足相應。由此相應故能恒於十方世界為物歸處。希有非希有者。如是處處成熟眾生。是為希有。如此希有亦非希有。何以故。由得善方便故。善方便者。謂隨機道即是清凈行。偈曰。
轉法及法沒 得道亦涅槃 處處方便起 不動真法界
釋曰。此偈顯示普遍成熟因。轉法及法沒得道亦涅槃者。謂於一剎那中有處示現轉無量法輪。有處示現正法滅盡。有處示現得大菩提。有處示現入于涅槃。此由眾生行不同故。處處方
【現代漢語翻譯】 現代漢語譯本： 空性的解釋到此結束。偈頌說： 『如是無量轉，如是無量化，不思議所作，諸佛依無垢。』 解釋：此偈總結了前面的意義。由於無量的轉變，所以得到無量的變化。這些都是諸佛不可思議的作為，一切都依賴於無漏的法界。這個意義應該瞭解。已經說了諸佛的變化，接下來講述諸佛成熟眾生。偈頌說： 『令集亦令長，令熟亦令脫，熟熟不無餘，世間無盡故。』 解釋：此偈顯示了次第成熟的原因。對於未聚集善根的人，令他們聚集；對於已經聚集善根的人，令他們增長；對於已經增長善根的人，令他們成熟；對於已經成熟善根的人，令他們解脫，使他們得到最極的清凈。像這樣，十方諸佛各自善巧地說法，成熟之後再次成熟，而不入涅槃。為什麼呢？因為諸個世間沒有窮盡的緣故。偈頌說： 『難得已具得，處處為物歸，希有非希有，由得善方便。』 解釋：此偈顯示了已經成熟的菩薩，他們的行為不是稀有的相。『難得已具得，處處為物歸』，無上菩提（至高無上的覺悟）是最上的功德，這是前所未有的，現在已經具足相應。由於這種相應，所以能夠恒常在十方世界成為眾生的歸宿。『希有非希有』，像這樣處處成熟眾生，這是稀有的。如此稀有也不是稀有的。為什麼呢？因為得到了善巧方便的緣故。善巧方便是指隨順眾生的根器而施教，這就是清凈的修行。偈頌說： 『轉法及法沒，得道亦涅槃，處處方便起，不動真法界。』 解釋：此偈顯示了普遍成熟的原因。『轉法及法沒，得道亦涅槃』，是指在一剎那間，有的地方示現轉無量法輪（佛法的教導），有的地方示現正法滅盡，有的地方示現證得大菩提（偉大的覺悟），有的地方示現進入涅槃（寂滅）。這是由於眾生的行為不同所導致的。處處施設方便。
【English Translation】 English version: The explanation of emptiness ends here. The verse says: 'Thus immeasurable transformations, thus immeasurable manifestations, wrought by the inconceivable, all Buddhas rely on the undefiled.' Explanation: This verse summarizes the preceding meaning. Due to immeasurable transformations, immeasurable manifestations are obtained. These are all the inconceivable deeds of the Buddhas, all of which rely on the undefiled Dharma realm. This meaning should be understood. Having spoken of the transformations of the Buddhas, next is the maturation of sentient beings by the Buddhas. The verse says: 'Causing to gather and causing to grow, causing to ripen and causing to liberate, ripening again and again without remainder, because the worlds are without end.' Explanation: This verse reveals the cause of gradual maturation. For those who have not gathered roots of goodness, causing them to gather; for those who have already gathered roots of goodness, causing them to grow; for those who have already grown roots of goodness, causing them to ripen; for those who have already ripened roots of goodness, causing them to liberate, enabling them to attain the utmost purity. Thus, the Buddhas of the ten directions each skillfully teach, ripening again after ripening, without entering Nirvana (state of enlightenment). Why? Because the worlds are without end. 'The difficult to obtain already fully obtained, everywhere a refuge for beings, rare and not rare, due to obtaining skillful means.' Explanation: This verse reveals that the conduct of already matured Bodhisattvas is not a rare phenomenon. 'The difficult to obtain already fully obtained, everywhere a refuge for beings,' unsurpassed Bodhi (supreme enlightenment) is the highest merit, which is unprecedented, and now it is fully attained and corresponds. Due to this correspondence, one is able to constantly be a refuge for beings in the ten directions. 'Rare and not rare,' like this, maturing sentient beings everywhere is rare. Such rarity is also not rare. Why? Because skillful means are obtained. Skillful means refer to teaching according to the capacity of sentient beings, which is pure practice. The verse says: 'Turning the Dharma and the Dharma's demise, attaining the Path and also Nirvana, skillful means arise everywhere, without moving the true Dharma realm.' Explanation: This verse reveals the cause of universal maturation. 'Turning the Dharma and the Dharma's demise, attaining the Path and also Nirvana,' refers to, in one instant, in some places showing the turning of immeasurable Dharma wheels (teachings of Buddhism), in some places showing the demise of the true Dharma, in some places showing the attainment of great Bodhi (great enlightenment), in some places showing entering Nirvana (state of perfect peace). This is due to the different actions of sentient beings. Skillful means are employed everywhere.
便起不動真法界者。若眾生應可成熟。如來隨彼住處處處教化。然于無漏法界亦復不動偈曰。
不起分別意 成熟去來今 處處化眾生 三門常示現
釋曰。此偈顯示自然成熟因。不起分別意成熟去來今者。一切諸佛不作是念。我曾成熟眾生。我當成熟眾生。我今成熟眾生。何以故。由無分別故。處處化眾生三門常示現者。雖無功用而一切時。以諸善根於十方世界。遍以三門成熟眾生。三門者。謂三乘教門故。偈曰。
如日自然光 照闇成百穀 法日光亦爾 滅惑熟眾生
釋曰。此偈譬顯自然義。譬如日輪無勤方便自然放光處處破闇成熟百穀。諸佛亦爾。雖無功用以法日光處處滅惑成熟眾生。偈曰。
一燈燃眾燈 極聚明無盡 一熟化多熟 無盡化亦然
釋曰。此偈顯示展轉成熟因。譬如一燈。傳然眾燈。極大燈聚無量無數而一燈無盡。諸佛亦爾。一佛成熟化多成熟極大眾生聚無量無數。然其化力亦復無盡。偈曰。
巨海納眾流 無厭復無溢 佛界攝眾善 不滿亦不增
釋曰。此偈顯示無厭成熟因。譬如巨海廣納百川無有厭足亦無盈溢。為容受故。佛界亦爾。常攝無量清凈善根。而不滿足亦不增長。由希有故。已說諸佛成熟眾生。次說諸佛法界清
【現代漢語翻譯】 現代漢語譯本： 不起身而能使真法界不動搖，如果眾生應該可以被度化成熟，如來就會隨著他們所居住的地方，處處教化他們。然而，對於無漏的法界，如來也是不會動搖的。偈語說：
不起分別意，成熟過去、現在、未來。
處處化眾生，三門常示現。
解釋：這個偈語顯示了自然成熟的因。『不起分別意成熟去來今』的意思是，一切諸佛都不會這樣想：『我曾經度化成熟了眾生』，『我將要度化成熟眾生』，『我現在度化成熟眾生』。為什麼呢？因為沒有分別心的緣故。『處處化眾生三門常示現』的意思是，雖然沒有刻意的作為，但在一切時侯，都以各種善根在十方世界，普遍地以三門來度化成熟眾生。三門指的是三乘的教門。所以偈語說：
如日自然光，照暗成百穀。
法日光亦爾，滅惑熟眾生。
解釋：這個偈語用譬喻來顯示自然的道理。譬如太陽，不用任何努力和方便，自然地放出光明，處處破除黑暗，使百穀成熟。諸佛也是這樣，雖然沒有刻意的作為，卻用法的光明，處處滅除迷惑，使眾生得以成熟。偈語說：
一燈燃眾燈，極聚明無盡。
一熟化多熟，無盡化亦然。
解釋：這個偈語顯示了輾轉成熟的因。譬如一盞燈，可以點燃許多燈，形成極大的燈聚，數量無量無數，而最初的那盞燈的光明並沒有減少。諸佛也是這樣，一佛度化成熟了許多眾生，形成極大的眾生群體，數量無量無數，然而他的度化力量也不會窮盡。偈語說：
巨海納眾流，無厭復無溢。
佛界攝眾善，不滿亦不增。
解釋：這個偈語顯示了無厭足的成熟之因。譬如巨大的海洋，廣闊地容納各種河流，沒有厭足的時候，也不會因此而溢出，這是爲了能夠容納的緣故。佛的境界也是這樣，常常攝取無量清凈的善根，但不會因此而感到滿足，也不會因此而增加，這是因為佛的境界是稀有難得的緣故。上面已經說了諸佛度化成熟眾生，下面將要說諸佛的法界清凈。
【English Translation】 English version: Without rising, one does not move the true Dharmadhatu (realm of reality, 法界). If sentient beings are ready to be matured, the Tathagata (如來) will teach and transform them everywhere they dwell. However, in the undefiled Dharmadhatu (無漏法界), the Tathagata also remains unmoved. A verse says:
Without arising discriminating thoughts, maturing the past, present, and future.
Transforming sentient beings everywhere, the three doors are constantly manifested.
Explanation: This verse reveals the cause of natural maturation. 'Without arising discriminating thoughts, maturing the past, present, and future' means that all Buddhas do not think, 'I have matured sentient beings,' 'I will mature sentient beings,' 'I am now maturing sentient beings.' Why? Because they are without discrimination. 'Transforming sentient beings everywhere, the three doors are constantly manifested' means that although without effort, at all times, with all good roots, in the ten directions, they universally mature sentient beings through the three doors. The three doors refer to the teachings of the three vehicles (三乘). Therefore, a verse says:
Like the natural light of the sun, illuminating darkness and ripening hundreds of grains.
The light of the Dharma is also like this, extinguishing delusion and maturing sentient beings.
Explanation: This verse uses a metaphor to reveal the meaning of naturalness. For example, the sun, without effort or means, naturally emits light, breaking through darkness everywhere and ripening hundreds of grains. The Buddhas are also like this, although without effort, they use the light of the Dharma to extinguish delusion everywhere and mature sentient beings. A verse says:
One lamp lights many lamps, an extreme gathering of light without end.
One matured transforms many to mature, endless transformation is also like this.
Explanation: This verse reveals the cause of successive maturation. For example, one lamp can light many lamps, forming an extremely large gathering of lamps, countless in number, yet the light of the first lamp is not diminished. The Buddhas are also like this, one Buddha matures and transforms many sentient beings, forming an extremely large gathering of sentient beings, countless in number, yet their transformative power is also inexhaustible. A verse says:
A vast ocean receives all streams, without satiety or overflow.
The Buddha realm gathers all good, neither full nor increasing.
Explanation: This verse reveals the cause of maturation without satiety. For example, a vast ocean widely receives all rivers, without ever being satisfied or overflowing, because it has the capacity to receive. The Buddha realm is also like this, constantly gathering immeasurable pure good roots, but it is neither satisfied nor increasing, because the Buddha realm is rare and precious. Having spoken of the Buddhas maturing sentient beings, next we will speak of the purity of the Dharmadhatu (法界) of the Buddhas.
凈。偈曰。
二障已永除 法如得清凈 諸物及緣智 自在亦無盡
釋曰。此偈顯示法界性義。二障已永除法如得清凈者。謂清凈相。由煩惱障及智障悉永盡故。諸物及緣智自在亦無盡者。謂自在相。由於諸物及緣彼智。二種自在永無盡故。偈曰。
一切種如智 修凈法界因 利樂化眾生 此果亦無盡
釋曰。此偈顯示法界因義。一切種如智修凈法界因者。謂為清凈法界於一切時修一切種如門智以為因故。利樂化眾生此果亦無盡者。謂為教化眾生於一切時與一切眾生利樂二果恒無盡故。偈曰。
發起身口心 三業恒時化 二門及二聚 方便悉圓滿
釋曰。此偈顯示法界業義。發起身口心三業恒時化者。謂起身業口業心業一切時教化眾生故。二門及二聚方便悉圓滿者。論具足二門二聚為方便故。二門謂三昧門陀羅尼門。二聚謂福德聚智慧聚。偈曰。
自性及法食 變化位差別 此由法界凈 諸佛之所說
釋曰。此偈顯示法界位義。自性及法食變化位差別者。謂自性身食身化身位差別故。此由法界凈諸佛之所說者。若法界不清凈此位不成故。已說諸佛法界清凈。次說諸佛三身。偈曰。
性身及食身 化身合三身 應知第一身 餘二之依止
【現代漢語翻譯】 現代漢語譯本： 凈。偈曰： 二障已永除，法如得清凈；諸物及緣智，自在亦無盡。 釋曰：此偈顯示法界性義。『二障已永除，法如得清凈』者，謂清凈相。由煩惱障及智障悉永盡故。『諸物及緣智，自在亦無盡』者，謂自在相。由於諸物及緣彼智，二種自在永無盡故。偈曰： 一切種如智，修凈法界因；利樂化眾生，此果亦無盡。 釋曰：此偈顯示法界因義。『一切種如智，修凈法界因』者，謂為清凈法界於一切時修一切種如門智以為因故。『利樂化眾生，此果亦無盡』者，謂為教化眾生於一切時與一切眾生利樂二果恒無盡故。偈曰： 發起身口心，三業恒時化；二門及二聚，方便悉圓滿。 釋曰：此偈顯示法界業義。『發起身口心，三業恒時化』者，謂起身業、口業、心業一切時教化眾生故。『二門及二聚，方便悉圓滿』者，論具足二門二聚為方便故。二門謂三昧門（Samādhi-mukha）陀羅尼門（Dhāraṇī-mukha）。二聚謂福德聚、智慧聚。偈曰： 自性及法食，變化位差別；此由法界凈，諸佛之所說。 釋曰：此偈顯示法界位義。『自性及法食，變化位差別』者，謂自性身（Svabhāva-kāya）、法食身（Āhāra-kāya）、化身（Nirmāṇa-kāya）位差別故。『此由法界凈，諸佛之所說』者，若法界不清凈此位不成故。已說諸佛法界清凈。次說諸佛三身。偈曰： 性身及食身，化身合三身；應知第一身，餘二之依止。
【English Translation】 English version: Pure. Verse: 'The two obscurations are forever removed, the Dharma is thus obtained in purity; all things and the wisdom of conditions, are free and also without end.' Explanation: This verse reveals the meaning of the Dharma Realm's nature. 'The two obscurations are forever removed, the Dharma is thus obtained in purity' refers to the aspect of purity, because the obscuration of afflictions (Kleśa-āvaraṇa) and the obscuration of knowledge (Jñeya-āvaraṇa) are completely and eternally exhausted. 'All things and the wisdom of conditions, are free and also without end' refers to the aspect of freedom. Because with respect to all things and the wisdom related to them, these two kinds of freedom are eternally without end. Verse: 'All kinds of suchness-wisdom, cultivate the cause of the pure Dharma Realm; benefiting and delighting, transforming sentient beings, this fruit is also without end.' Explanation: This verse reveals the meaning of the Dharma Realm's cause. 'All kinds of suchness-wisdom, cultivate the cause of the pure Dharma Realm' means that for the sake of the pure Dharma Realm, at all times, one cultivates all kinds of suchness-gate wisdom (Tathatā-dvāra-jñāna) as the cause. 'Benefiting and delighting, transforming sentient beings, this fruit is also without end' means that for the sake of teaching and transforming sentient beings, at all times, one constantly gives the two fruits of benefit and delight to all sentient beings without end. Verse: 'Arising body, speech, and mind, the three karmas constantly transform; the two gates and the two accumulations, expedient means are all complete.' Explanation: This verse reveals the meaning of the Dharma Realm's activity. 'Arising body, speech, and mind, the three karmas constantly transform' means that arising from body karma, speech karma, and mind karma, at all times, one teaches and transforms sentient beings. 'The two gates and the two accumulations, expedient means are all complete' means that the treatise possesses the two gates and the two accumulations as expedient means. The two gates are the Samādhi-mukha (三昧門, gate of Samadhi) and the Dhāraṇī-mukha (陀羅尼門, gate of Dharani). The two accumulations are the accumulation of merit and the accumulation of wisdom. Verse: 'Self-nature and Dharma-food, transformation, positional differences; this is due to the Dharma Realm's purity, spoken by all the Buddhas.' Explanation: This verse reveals the meaning of the Dharma Realm's position. 'Self-nature and Dharma-food, transformation, positional differences' means the positional differences of the Svabhāva-kāya (自性身, self-nature body), Āhāra-kāya (法食身, Dharma-food body), and Nirmāṇa-kāya (化身, transformation body). 'This is due to the Dharma Realm's purity, spoken by all the Buddhas' means that if the Dharma Realm is not pure, this position cannot be established. Having spoken of the purity of the Buddhas' Dharma Realm, next, we speak of the three bodies of the Buddhas. Verse: 'The nature body and the food body, the transformation body together are the three bodies; it should be known that the first body, is the support of the other two.'
釋曰。一切諸佛有三種身。一者自性身。由轉依相故。二者食身。由於大集眾中作法食故。三者化身。由作所化眾生利益故。此中應知。自性身為食身化身依止。由是本故。偈曰。
食身於諸界 受用有差別 眾土名身業 一切皆異故
釋曰。食身於一切世界中諸徒眾諸剎土諸名號諸身諸業。如此諸受用事悉皆不同。偈曰。
平等微細身 受用身相合 應知受用身 得是化身因
釋曰。平等謂自性身。一切諸佛等無別故。微細者。由此身難知故。受用身謂食身。此身與平等身合由依起故。應知受用身復是化身因者。由所欲受用一切示現故。偈曰。
化佛無量化 是故名化身 二身二利成 一切種建立
釋曰。由化身諸佛於一切時化作無量差別。佛由此化故名為化身。二身者謂食身化身。二利者謂自利他利。食身以自利成就為相。化身以他利成就為相。如此二利。一切種成就故。次第建立食身及化身。偈曰。
工巧及出生 得道般涅槃 示此大方便 令他得解脫
釋曰。複次化身者。於一切時教化眾生。或現工巧。或現出生。或現得菩提。或現般涅槃。如是種種示大方便。皆令眾生而得解脫。此是他利成就相。偈曰。
應知佛三身 是
【現代漢語翻譯】 現代漢語譯本： 解釋：一切諸佛有三種身。第一是自性身（Svabhavakakaya），因為有轉依相的緣故。第二是食身（Sambhogakaya），因為在大眾集會中作法食的緣故。第三是化身（Nirmanakaya），因為作所化眾生的利益的緣故。這裡應當知道，自性身是食身和化身所依止的基礎，因為它是根本。偈頌說： 『食身於諸界，受用有差別，眾土名身業，一切皆異故。』 解釋：食身在一切世界中，對於諸徒眾、諸剎土、諸名號、諸身、諸業，如此種種受用之事，都各不相同。偈頌說： 『平等微細身，受用身相合，應知受用身，得是化身因。』 解釋：平等指的是自性身，因為一切諸佛平等而沒有差別。微細指的是這個身難以知曉。受用身指的是食身，這個身與平等身相合，因為依於它而生起。應當知道受用身又是化身的因，因為想要受用一切示現的緣故。偈頌說： 『化佛無量化，是故名化身，二身二利成，一切種建立。』 解釋：由於化身諸佛在一切時化作無量差別，佛因為這種化現而名為化身。二身指的是食身和化身，二利指的是自利和他利。食身以自利成就為相，化身以他利成就為相。如此二利，一切種成就的緣故，次第建立食身及化身。偈頌說： 『工巧及出生，得道般涅槃，示此大方便，令他得解脫。』 解釋：再次，化身在一切時教化眾生，或者示現工巧，或者示現出生，或者示現得菩提，或者示現般涅槃。像這樣種種示現大方便，都是爲了令眾生得到解脫。這是他利成就之相。偈頌說： 『應知佛三身，是…』
【English Translation】 English version: Explanation: All Buddhas have three bodies. The first is the Svabhavakakaya (self-nature body), because of the aspect of transformation and reliance. The second is the Sambhogakaya (enjoyment body), because of making Dharma food in the great assembly. The third is the Nirmanakaya (emanation body), because of benefiting the beings to be transformed. Here it should be known that the Svabhavakakaya is the basis upon which the Sambhogakaya and Nirmanakaya rely, because it is the root. The verse says: 'The Sambhogakaya in all realms, has differences in enjoyment, various lands, names, bodies, and karmas, all are different.' Explanation: The Sambhogakaya in all worlds, with respect to all disciples, all Buddha-fields, all names, all bodies, all karmas, all such matters of enjoyment, are all different. The verse says: 'The equal and subtle body, the enjoyment body is combined with it, one should know the Sambhogakaya, is the cause of the Nirmanakaya.' Explanation: 'Equal' refers to the Svabhavakakaya, because all Buddhas are equal and without difference. 'Subtle' refers to the fact that this body is difficult to know. The Sambhogakaya refers to the enjoyment body, this body is combined with the equal body, because it arises in reliance upon it. One should know that the Sambhogakaya is also the cause of the Nirmanakaya, because of the desire to enjoy all manifestations. The verse says: 'The manifested Buddhas manifest limitlessly, therefore it is called the Nirmanakaya, the two bodies accomplish two benefits, establishing all kinds.' Explanation: Because the Nirmanakaya Buddhas manifest limitless differences at all times, the Buddha is called the Nirmanakaya because of this manifestation. The two bodies refer to the Sambhogakaya and the Nirmanakaya, the two benefits refer to self-benefit and other-benefit. The Sambhogakaya has the aspect of accomplishing self-benefit, the Nirmanakaya has the aspect of accomplishing other-benefit. Because these two benefits are accomplished in all ways, the Sambhogakaya and Nirmanakaya are established in sequence. The verse says: 'Skillful means and birth, attaining the Way and Parinirvana, showing these great expedient means, to liberate others.' Explanation: Furthermore, the Nirmanakaya teaches sentient beings at all times, sometimes manifesting skillful means, sometimes manifesting birth, sometimes manifesting the attainment of Bodhi, sometimes manifesting Parinirvana. Such various manifestations of great expedient means are all for the sake of liberating sentient beings. This is the aspect of accomplishing other-benefit. The verse says: 'One should know the three bodies of the Buddha, are...'
佛身皆攝 自他利依止 示現悉三身
釋曰。應知此三身攝一切諸佛身。示現一切自利他利依止故。偈曰。
由依心業故 三佛俱平等 自性無間續 三佛俱常住
釋曰。彼三種身如其次第。一切諸佛悉皆平等。由依故。一切諸佛自性身平等。法界無別故。由心故。一切諸佛食身平等。佛心無別故。由業故。一切諸佛化身平等。同一所作故。複次一切諸佛悉同常住。由自性常故。一切諸佛自性身常住。畢竟無漏故。由無間常故。一切諸佛食身常住。說法無斷絕故。由相續常故。一切諸佛化身常住。雖於此滅復彼現故。已說諸佛身。次說諸佛智。偈曰。
四智鏡不動 三智之所依 八七六五識 次第轉得故
釋曰。四智鏡不動三智之所依者。一切諸佛有四種智。一者鏡智。二者平等智。三者觀智。四者作事智。彼鏡智以不動為相。恒為餘三智之所依止。何以故。三智動故。八七六五識次第轉得故者。轉第八識得鏡智。轉第七識得平等智。轉第六識得觀智。轉前五識得作事智。是義應知。偈曰。
鏡智緣無分 相續恒不斷 不愚諸所識 諸相不現前
釋曰。此偈顯示轉第八識得鏡智。鏡智緣無分者。於一切境界不作分段緣故。相續恒不斷者。於一切時常行不
【現代漢語翻譯】 現代漢語譯本 佛身皆攝
自利他利所依，示現一切三身。
釋義：應當知曉，這三身涵蓋了一切諸佛之身。因為示現了一切自利和利他的所依。偈頌說：
依於心和業，三佛皆平等。 自性無間續，三佛俱常住。
釋義：這三種身，如其次第，一切諸佛都平等。由於所依的緣故，一切諸佛的自性身平等，因為法界沒有差別。由於心的緣故，一切諸佛的受用身平等，因為佛心沒有差別。由於業的緣故，一切諸佛的化身平等，因為所作相同。再次，一切諸佛都同樣常住。由於自性常的緣故，一切諸佛的自性身常住，因為畢竟沒有遺漏。由於無間常的緣故，一切諸佛的受用身常住，因為說法沒有斷絕。由於相續常的緣故，一切諸佛的化身常住，雖然在此處滅度又在彼處顯現。已經說了諸佛的身，接下來要說諸佛的智慧。偈頌說：
四智鏡不動，三智之所依。 八七六五識，次第轉得故。
釋義：『四智鏡不動，三智之所依』，一切諸佛有四種智慧：一是鏡智，二是平等智，三是妙觀察智，四是成所作智。這鏡智以不動為特徵，恒常作為其餘三種智慧的所依止。為什麼呢？因為三種智慧是變動的。『八七六五識次第轉得故』，轉變第八識得到鏡智，轉變第七識得到平等智，轉變第六識得到妙觀察智，轉變前五識得到成所作智。這個道理應當知曉。偈頌說：
鏡智緣無分，相續恒不斷。 不愚諸所識，諸相不現前。
釋義：這首偈頌顯示了轉變第八識得到鏡智。『鏡智緣無分』，對於一切境界不作分段的緣故。『相續恒不斷』，在一切時間常行不
【English Translation】 English version All Buddha-bodies are Included
Depending on self and other benefit, manifesting all three bodies.
Explanation: It should be known that these three bodies include all Buddha-bodies, because they manifest all that depends on self-benefit and other-benefit. The verse says:
Because of depending on mind and karma, the three Buddhas are all equal. Self-nature, uninterrupted continuity, the three Buddhas are all permanent.
Explanation: These three bodies, in their respective order, are all equal among all Buddhas. Because of dependence, the self-nature bodies of all Buddhas are equal, because the Dharmadhatu (法界) [Dharma Realm] has no difference. Because of mind, the enjoyment bodies of all Buddhas are equal, because the Buddha-mind has no difference. Because of karma, the emanation bodies of all Buddhas are equal, because their actions are the same. Furthermore, all Buddhas are equally permanent. Because of the permanence of self-nature, the self-nature bodies of all Buddhas are permanent, because they are ultimately without outflows. Because of uninterrupted permanence, the enjoyment bodies of all Buddhas are permanent, because the Dharma-speaking is without cessation. Because of continuous permanence, the emanation bodies of all Buddhas are permanent, although they disappear here and appear there. Having spoken of the Buddha-bodies, next we will speak of the Buddha-wisdoms. The verse says:
The four wisdoms, the mirror-like is unmoving, the support of the three wisdoms. The eight, seven, six, five consciousnesses, are transformed in sequence to attain them.
Explanation: 『The four wisdoms, the mirror-like is unmoving, the support of the three wisdoms,』 all Buddhas have four kinds of wisdom: first is the mirror-like wisdom (鏡智), second is the wisdom of equality (平等智), third is the wisdom of discernment (觀智), and fourth is the wisdom of accomplishing activities (作事智). This mirror-like wisdom has immovability as its characteristic, and constantly serves as the support for the other three wisdoms. Why? Because the three wisdoms are moving. 『The eight, seven, six, five consciousnesses, are transformed in sequence to attain them,』 transforming the eighth consciousness attains the mirror-like wisdom, transforming the seventh consciousness attains the wisdom of equality, transforming the sixth consciousness attains the wisdom of discernment, transforming the first five consciousnesses attain the wisdom of accomplishing activities. This meaning should be known. The verse says:
The mirror-like wisdom's object has no division, its continuity is constantly unbroken. Not ignorant of all that is known, all appearances do not manifest.
Explanation: This verse shows that transforming the eighth consciousness attains the mirror-like wisdom. 『The mirror-like wisdom's object has no division,』 because it does not make segmented connections with all realms. 『Its continuity is constantly unbroken,』 it constantly acts at all times without
斷絕故。不愚諸所識者。了知一切境界障永盡故。諸相不現前者。于諸境界離行相緣無分別故。偈曰。
鏡智諸智因 說是大智藏 余身及余智 像現從此起
釋曰。此偈顯示鏡智用。鏡智諸智因說是大智藏者。彼平等智等諸智一切種皆以鏡智為因。是故此智譬如大藏。由是諸智藏故。余身及余智像現從此起者。余身謂受用身等。余智謂平等智等。由彼身像及彼智像。一切皆從此智出生。是故佛說此智以為鏡智。偈曰。
眾生平等智 修凈證菩提 不住于涅槃 以無究竟故
釋曰。此偈顯示轉第七識得平等智。眾生平等智修凈證菩提者。若諸菩薩證法現前時。即得一切眾生平等智。若修習此智最極清凈。即得無上菩提。不住于涅槃。以無究竟故者。由眾生無盡故無究竟。無究竟故不住涅槃。由此義故說為平等智。偈曰。
大慈與大悲 是二恒無絕 眾生若有信 佛像即現前
釋曰。此偈顯示平等智用。大慈與大悲是二恒無絕者。諸佛如來於一切時隨逐眾生。何以故。大慈大悲無斷絕故。眾生若有信佛像即現前者。如其所信隨彼現故。是故或有眾生見如來青色。或有眾生見如來黃色。如是一切此前二智即是法身。偈曰。
觀智識所識 恒時無有礙 此智如大
【現代漢語翻譯】 斷絕故：斷絕煩惱的緣故。 不愚諸所識者：對於所認識的一切事物，不會迷惑。 了知一切境界障永盡故：因為完全瞭解一切境界的障礙都永遠斷盡的緣故。 諸相不現前者：各種現象不再顯現， 于諸境界離行相緣無分別故：因為對於各種境界，已經脫離了行為、現象和因緣，沒有分別的緣故。 偈曰： 鏡智諸智因，說是大智藏：鏡智（Ādarśa-jñāna）是各種智慧的根源，所以說是大智慧的寶藏。 余身及余智，像現從此起：其餘的報身（saṃbhogakāya）以及其餘的智慧，它們的形象都從此鏡智生起。 釋曰：這段解釋顯示了鏡智的作用。 鏡智諸智因說是大智藏者：平等性智（samata-jñāna）等各種智慧，一切種類都以鏡智為因， 彼平等智等諸智一切種皆以鏡智為因：所以這個智慧就像一個大寶藏。 是故此智譬如大藏：因為是各種智慧的寶藏的緣故。 由是諸智藏故：其餘的報身等，以及平等性智等， 余身及余智像現從此起者：由於那些報身和智慧的形象， 余身謂受用身等。余智謂平等智等：一切都從此智慧出生。 由彼身像及彼智像，一切皆從此智出生：所以佛說這個智慧是鏡智。 是故佛說此智以為鏡智： 偈曰： 眾生平等智，修凈證菩提：修習清凈的眾生平等智（sattva-samata-jñāna），可以證得菩提（bodhi）。 不住于涅槃，以無究竟故：不住于涅槃（nirvāṇa），因為眾生沒有窮盡。 釋曰：這段解釋顯示了轉第七識而得到的平等性智。 眾生平等智修凈證菩提者：如果各位菩薩證得法性現前的時候， 若諸菩薩證法現前時，即得一切眾生平等智：就能得到一切眾生平等智。 若修習此智最極清凈，即得無上菩提：如果修習這種智慧達到最極清凈的程度，就能證得無上菩提。 不住于涅槃。以無究竟故者：由於眾生沒有窮盡，所以沒有究竟。 由眾生無盡故無究竟：沒有究竟，所以不住于涅槃。 無究竟故不住涅槃：因為這個緣故，所以稱為平等性智。 由此義故說為平等智： 偈曰： 大慈與大悲，是二恒無絕：大慈（mahā-maitrī）和大悲（mahā-karuṇā）這二者，永遠不會斷絕。 眾生若有信，佛像即現前：眾生如果具有信心，佛的形象就會立刻顯現在他們面前。 釋曰：這段解釋顯示了平等性智的作用。 大慈與大悲是二恒無絕者：諸佛如來在一切時候都隨順著眾生。 諸佛如來於一切時隨逐眾生：為什麼呢？ 何以故：因為大慈大悲永遠不會斷絕。 大慈大悲無斷絕故：眾生如果具有信心，佛的形象就會立刻顯現。 眾生若有信佛像即現前者：根據他們所信仰的，佛就會隨之顯現。 如其所信隨彼現故：所以有的眾生看見如來是青色的，有的眾生看見如來是黃色的。 是故或有眾生見如來青色。或有眾生見如來黃色：像這樣的一切，前面這兩種智慧就是法身（dharmakāya）。 如是一切此前二智即是法身： 偈曰： 觀智識所識，恒時無有礙：觀察智（pratyavekṣaṇa-jñāna）所認識的，恒常沒有障礙。 此智如大：
【English Translation】 Because of severance: Because of severing afflictions. Not being ignorant of what is known: Not being confused about everything that is known. Knowing that all boundary obstacles are forever exhausted: Because of completely understanding that the obstacles of all boundaries are forever exhausted. The various appearances do not manifest before: Various phenomena no longer appear, Because in all boundaries, there is separation from the characteristics of action and conditions, without discrimination: Because regarding all boundaries, one has separated from actions, phenomena, and conditions, without any discrimination. Verse: 'Mirror Wisdom is the cause of all wisdoms, it is said to be the great treasury of wisdom': Mirror Wisdom (Ādarśa-jñāna) is the source of all kinds of wisdom, therefore it is said to be the great treasury of wisdom. 'The images of other bodies and other wisdoms arise from this': The images of other Reward Bodies (saṃbhogakāya) and other wisdoms all arise from this Mirror Wisdom. Explanation: This passage shows the function of Mirror Wisdom. 'Mirror Wisdom is the cause of all wisdoms, it is said to be the great treasury of wisdom': The Wisdom of Equality (samata-jñāna) and all other kinds of wisdom all take Mirror Wisdom as their cause, That the Wisdom of Equality and all other kinds of wisdom all take Mirror Wisdom as their cause: Therefore, this wisdom is like a great treasure. Therefore, this wisdom is likened to a great treasury: Because it is the treasury of all kinds of wisdom. Because it is the treasury of all wisdoms: Other Reward Bodies, etc., and the Wisdom of Equality, etc., 'The images of other bodies and other wisdoms arise from this': Because of the images of those Reward Bodies and wisdoms, Other bodies refer to Reward Bodies, etc. Other wisdoms refer to the Wisdom of Equality, etc.: Everything is born from this wisdom. Because the images of those bodies and wisdoms all arise from this wisdom: Therefore, the Buddha said that this wisdom is Mirror Wisdom. Therefore, the Buddha said that this wisdom is Mirror Wisdom: Verse: 'The Wisdom of Equality towards all beings, cultivating purity, attains Bodhi': Cultivating the pure Wisdom of Equality towards all beings (sattva-samata-jñāna) can attain Bodhi (bodhi). 'Not abiding in Nirvana, because there is no ultimate end': Not abiding in Nirvana (nirvāṇa), because sentient beings are inexhaustible. Explanation: This passage shows the Equality Wisdom obtained by transforming the seventh consciousness. 'The Wisdom of Equality towards all beings, cultivating purity, attains Bodhi': If all Bodhisattvas realize the Dharma before them, If all Bodhisattvas realize the Dharma before them, they will attain the Wisdom of Equality towards all beings: They will attain the Wisdom of Equality towards all beings. If one cultivates this wisdom to the utmost purity, one will attain unsurpassed Bodhi: If one cultivates this wisdom to the most pure degree, one will attain unsurpassed Bodhi. 'Not abiding in Nirvana, because there is no ultimate end': Because sentient beings are inexhaustible, there is no ultimate end. Because sentient beings are inexhaustible, there is no ultimate end: There is no ultimate end, so one does not abide in Nirvana. Because there is no ultimate end, one does not abide in Nirvana: For this reason, it is called the Wisdom of Equality. For this reason, it is called the Wisdom of Equality: Verse: 'Great Loving-kindness and Great Compassion, these two are constantly without cessation': Great Loving-kindness (mahā-maitrī) and Great Compassion (mahā-karuṇā), these two are never cut off. 'If sentient beings have faith, the Buddha's image will immediately appear before them': If sentient beings have faith, the Buddha's image will immediately appear before them. Explanation: This passage shows the function of the Wisdom of Equality. 'Great Loving-kindness and Great Compassion, these two are constantly without cessation': The Tathagatas always follow sentient beings at all times. The Tathagatas always follow sentient beings at all times: Why? Why: Because Great Loving-kindness and Great Compassion are never cut off. Because Great Loving-kindness and Great Compassion are never cut off: If sentient beings have faith, the Buddha's image will immediately appear. If sentient beings have faith, the Buddha's image will immediately appear before them: According to what they believe, the Buddha will appear accordingly. According to what they believe, the Buddha will appear accordingly: Therefore, some sentient beings see the Tathagata as blue, and some sentient beings see the Tathagata as yellow. Therefore, some sentient beings see the Tathagata as blue. Some sentient beings see the Tathagata as yellow: Like all of this, the previous two wisdoms are the Dharmakaya (dharmakāya). Like all of this, the previous two wisdoms are the Dharmakaya: Verse: 'What is known by the Wisdom of Observation, is constantly without obstruction': What is known by the Wisdom of Observation (pratyavekṣaṇa-jñāna), is constantly without obstruction. This wisdom is like a great:
藏 總持三昧依
釋曰。此偈顯示轉第六識得觀智。觀智于所識一切境界恒無障礙。譬如大藏。與一切陀羅尼門一切三昧門而為依止。何以故。如是二門皆從此智生故。偈曰。
恒在大眾中 種種皆示現 能斷諸疑網 雨大法雨故
釋曰。此偈顯示觀智用義如偈說。此觀智即是食身。偈曰。
事智于諸界 種種化事起 無量不思議 為利群生故
釋曰。此偈顯示轉前五識得作事智。彼作事智於一切世界中作種種變化事。無量無邊不可思議。如此等業。皆為利益一切眾生故。此作事智即是化身。偈曰。
攝持及等心 開法亦作事 如是依四義 次第四智起
釋曰。攝持者。謂聞法攝持故。等心者。謂於一切眾生得自他平等故。開法者。謂演說正法故。作事者。謂起種種化業故。依第一義鏡智起。依第二義平等智起。依第三義觀智起。依第四義作事智起。偈曰。
性別及不虛 一切亦無始 無別故不一 依同故不多
釋曰。此偈顯示諸佛不一不多。不一者。由性別故。不虛故。一切故。無始故。無別故。性別者。由無邊諸佛性別。若言唯有一佛而有當得菩提者。是義不然。故佛不一。不虛者。若福智聚虛則應余菩薩不得菩提。由二聚不虛故。
【現代漢語翻譯】 現代漢語譯本
總持三昧依
釋曰：此偈顯示轉第六識得觀智。觀智于所識的一切境界恒常沒有障礙，譬如大藏（指包含一切的大寶藏）。觀智為一切陀羅尼門（指記憶和保持正法的能力）和一切三昧門（指各種禪定狀態）提供依止。為什麼呢？因為這兩種門都從此觀智產生。偈頌說：
恒常在大眾中，種種皆示現， 能斷除各種疑網，普降大法雨。
釋曰：此偈顯示觀智的作用和意義，如偈頌所說。此觀智即是食身（指受用佛法之身）。偈頌說：
作事智于諸界，種種化事起， 無量不可思議，爲了利益眾生。
釋曰：此偈顯示轉前五識得作事智。彼作事智在一切世界中，作出種種變化之事，無量無邊，不可思議。如此等等的業，都是爲了利益一切眾生。此作事智即是化身（指佛為度化眾生而示現的各種化身）。偈頌說：
攝持及等心，開法亦作事， 如是依四義，次第四智起。
釋曰：攝持，是指聽聞佛法而攝持於心。等心，是指對於一切眾生，能夠做到自他平等。開法，是指演說正法。作事，是指發起種種化業。依靠第一義，生起鏡智（指如鏡子般反映一切的智慧）；依靠第二義，生起平等智（指認識到一切事物平等性的智慧）；依靠第三義，生起觀智；依靠第四義，生起作事智。
偈頌說：
性別及不虛，一切亦無始， 無別故不一，依同故不多。
釋曰：此偈顯示諸佛不一不多。不一，是因為有性別（指諸佛的個性和特徵）、不虛（指諸佛的功德真實不虛）、一切（指諸佛遍一切處）、無始（指諸佛的智慧無始以來就存在）、無別（指諸佛的法身無差別）。性別，是因為有無邊諸佛的性別。如果說只有一佛，並且只有他才能證得菩提，這種說法是不對的。所以說佛不一。不虛，如果福德和智慧的積聚是虛假的，那麼其他菩薩就不能證得菩提。因為這兩種積聚不是虛假的。
【English Translation】 English version
The Basis of the Samadhi of Total Retention
Explanation: This verse reveals that transforming the sixth consciousness results in the Wisdom of Observation (Jnana-darshana). The Wisdom of Observation is constantly without obstruction in all realms of perception. It is like a great treasury (Maha-nidhana), serving as the basis for all Dharani doors (powers of memory and retention of the Dharma) and all Samadhi doors (various states of meditative absorption). Why? Because both of these doors arise from this wisdom. The verse says:
Constantly in the great assembly, all kinds of things are shown, Able to cut off all nets of doubt, raining down the great Dharma rain.
Explanation: This verse reveals the function and meaning of the Wisdom of Observation, as the verse says. This Wisdom of Observation is the Body of Nourishment (Ahara-kaya). The verse says:
The Wisdom of Accomplishment in all realms, all kinds of transformations arise, Immeasurable and inconceivable, for the benefit of sentient beings.
Explanation: This verse reveals that transforming the first five consciousnesses results in the Wisdom of Accomplishment (Kritya-anushthana-jnana). That Wisdom of Accomplishment performs all kinds of transformations in all worlds, immeasurable and inconceivable. All such actions are for the benefit of all sentient beings. This Wisdom of Accomplishment is the Emanation Body (Nirmana-kaya). The verse says:
Holding and Equanimity, Opening the Dharma and Accomplishing deeds, Thus, based on these four meanings, the four Wisdoms arise in sequence.
Explanation: 'Holding' refers to holding the Dharma in mind after hearing it. 'Equanimity' refers to attaining equality between oneself and others for all sentient beings. 'Opening the Dharma' refers to expounding the true Dharma. 'Accomplishing deeds' refers to initiating all kinds of transformative actions. Based on the first meaning, the Mirror-like Wisdom (Adarsha-jnana) arises; based on the second meaning, the Wisdom of Equality (Samata-jnana) arises; based on the third meaning, the Wisdom of Observation arises; based on the fourth meaning, the Wisdom of Accomplishment arises.
The verse says:
Individuality and Non-emptiness, All and Without Beginning, Without difference, therefore not one, Based on sameness, therefore not many.
Explanation: This verse reveals that the Buddhas are neither one nor many. Not one, because of individuality (Svalakshana, the unique characteristics of each Buddha), non-emptiness (Avitatha, the reality and effectiveness of their merits), all (Sarva, their presence everywhere), without beginning (Anadi, the beginningless nature of their wisdom), and without difference (Abheda, the undifferentiated nature of their Dharmakaya). 'Individuality' is because there are endless individual Buddhas. If it were said that there is only one Buddha and only he can attain Bodhi, that would not be correct. Therefore, the Buddhas are not one. 'Non-emptiness' means that if the accumulation of merit and wisdom were empty, then other Bodhisattvas could not attain Bodhi. Because these two accumulations are not empty.
是義不然。故佛不一。一切者。若言唯有一佛則應是佛不利益一切眾生。由佛建立一切眾生作佛故。是義不然。故佛不一。無始者。若言唯有最初一佛。是佛應無福智二聚而得成佛。是義不然。故佛不一。無別者。若言有別佛無福智二聚。是義不然。故佛不一。不多者。由依同故。一切諸佛法身由依無漏界故。已說諸佛智。次說入佛方便。偈曰。
分別若恒有 真實則永無 分別若永無 真實則恒有
釋曰。若分別自性是恒有。則真實自性是永無。由不可得故。若分別自性是永無。則真實自性是恒有。由可得故偈曰。
欲修最上修 不見一切修 欲得最上得 不見一切得
釋曰。彼如是最上修。彼修不可得。彼如是最上得。彼得不可得。偈曰。
尊重及長時 觀佛希有法 緣此速得佛 去佛菩提遠
釋曰。若有菩薩于佛世尊極生尊重及長時正勤觀佛未曾有法。緣此觀心及長時精進。而謂我當速得無上菩提。應知如是菩薩去佛菩提則為甚遠。何以故。彼有慢故。偈曰。
觀法唯分別 此義如前知 菩薩無分別 說彼速成佛
釋曰。若菩薩觀一切諸法唯是分別。觀彼分別亦無分別。即得入彼無生忍位。由如此義說得菩提。已說入佛方便。次說諸佛同事
【現代漢語翻譯】 現代漢語譯本： 這種說法是不對的。所以佛不是唯一的。『一切』的意思是，如果說只有一尊佛，那麼這尊佛就不能利益一切眾生。因為佛建立了讓一切眾生都能成佛的法，所以這種說法是不對的。因此，佛不是唯一的。『無始』的意思是，如果說只有最初的一尊佛，那麼這尊佛應該沒有福德和智慧的積累就能成佛。這種說法是不對的。因此，佛不是唯一的。『無別』的意思是，如果說有別的佛沒有福德和智慧的積累，這種說法是不對的。因此，佛不是唯一的。『不多』的意思是，因為依靠相同之處。一切諸佛的法身都是依靠無漏界。上面已經說了諸佛的智慧，接下來要說進入佛的方便法門。偈頌說： 『如果分別心總是存在，那麼真實的自性就永遠不會顯現；如果分別心永遠不存在，那麼真實的自性就總是存在。』 解釋：如果分別的自性是恒常存在的，那麼真實的自性就永遠不會顯現，因為無法獲得。如果分別的自性是永遠不存在的，那麼真實的自性就總是存在，因為可以獲得。偈頌說： 『想要修習最上的修行，就不要執著於一切修行；想要獲得最上的證悟，就不要執著於一切獲得。』 解釋：像那樣最上的修行，那種修行是不可得的。像那樣最上的證悟，那種證悟是不可得的。偈頌說： 『如果尊重和長時間地觀察佛的希有之法，因為這個緣故想要快速成佛，反而會遠離佛的菩提。』 解釋：如果有菩薩對佛世尊極度尊重，並且長時間精進地觀察佛未曾有之法，因為這種觀察心和長時間的精進，就認為自己應當快速獲得無上菩提，應該知道這樣的菩薩離佛的菩提反而非常遙遠。為什麼呢？因為他有我慢的緣故。偈頌說： 『觀察諸法只是分別，這個道理如前面所說的那樣。菩薩沒有分別心，（佛）說他們能夠快速成佛。』 解釋：如果菩薩觀察一切諸法都只是分別，觀察那個分別也沒有分別，就能進入無生忍的境界。因為這個道理，（佛）說他們能夠獲得菩提。上面已經說了進入佛的方便法門，接下來要說諸佛的共同事業。
【English Translation】 English version: That meaning is not so. Therefore, Buddhas are not one. 'All' means, if it is said that there is only one Buddha, then that Buddha should not benefit all sentient beings. Because the Buddha established the Dharma for all sentient beings to become Buddhas, that meaning is not so. Therefore, Buddhas are not one. 'Without beginning' means, if it is said that there is only the first Buddha, then that Buddha should attain Buddhahood without accumulating merit and wisdom. That meaning is not so. Therefore, Buddhas are not one. 'Without difference' means, if it is said that there are other Buddhas without accumulating merit and wisdom, that meaning is not so. Therefore, Buddhas are not one. 'Not many' means, because of relying on the same thing. The Dharmakaya (body of the Dharma) of all Buddhas relies on the Anāsrava-dhātu (realm free from outflows). The wisdom of the Buddhas has been discussed above, and next, the expedient means of entering Buddhahood will be discussed. The verse says: 'If discrimination is always present, then true nature will never be; if discrimination is never present, then true nature will always be.' Explanation: If the nature of discrimination is constantly present, then the true nature will never appear because it cannot be obtained. If the nature of discrimination is never present, then the true nature will always be present because it can be obtained. The verse says: 'If you want to cultivate the supreme cultivation, do not cling to all cultivation; if you want to attain the supreme attainment, do not cling to all attainment.' Explanation: That supreme cultivation is unattainable. That supreme attainment is unattainable. The verse says: 'If you respect and observe the rare Dharma of the Buddha for a long time, wanting to quickly become a Buddha because of this reason, you will be far away from the Buddha's Bodhi (enlightenment).' Explanation: If a Bodhisattva (enlightenment being) has extreme respect for the Buddha, the World Honored One, and diligently observes the unprecedented Dharma of the Buddha for a long time, and because of this observation and long-term diligence, thinks that he should quickly attain Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment), it should be known that such a Bodhisattva is very far away from the Buddha's Bodhi. Why? Because he has arrogance. The verse says: 'Observing all Dharmas (phenomena) is just discrimination, this principle is as known before. Bodhisattvas have no discrimination, (the Buddha) says they can quickly become Buddhas.' Explanation: If a Bodhisattva observes that all Dharmas are just discrimination, and observes that discrimination without discrimination, he can enter the stage of Anutpattika-dharma-kṣānti (patience with the unarisen Dharma). Because of this principle, (the Buddha) says they can attain Bodhi. The expedient means of entering Buddhahood have been discussed above, and next, the common activities of the Buddhas will be discussed.
。偈曰。
應知諸河水 別依亦別事 水少蟲用少 未入大海故 一切入大海 一依亦一事 水大蟲用大 亦復常無盡 如是諸別解 別意亦別業 解少利益少 未入佛體故 一切入佛體 一解亦一意 解大利益大 極聚亦無盡
釋曰。別水譬諸菩薩別解。別依譬諸菩薩別意。一水譬諸如來一解。一依譬諸如來一意。由諸河水別故水事業亦別。由水少故水蟲受用亦少。何以故。未得同入大海故。諸菩薩亦爾。由解別故作業亦別。由解少故利益眾生亦少。何以故。未得同入佛體故。諸水若入大海。即同一依。即同一體。由水一故事業亦一。由水大故水蟲受用亦大。若諸菩薩同入佛體。即同一意。即同一解。由解一故作業亦一。由解大故利益亦大。極一切眾生聚亦無有盡。如是已說諸佛體用次說一偈勸進悕求。偈曰。
無比圓白法 眾生利樂因 樂住無盡藏 智者應求發
釋曰。無比圓白法者。由佛自利成就故。眾生利樂因者。由佛利他成就故。樂住無盡藏者。由佛善根無過無上是無盡樂藏故。智者應求發者。有智之人應求如此最勝樂住而發大菩提心故。菩提品究竟。
大乘莊嚴經論卷第三 大正藏第 31 冊 No. 1604 大乘莊嚴經論
【現代漢語翻譯】 現代漢語譯本：偈語說：
『應當知道各條河流的水，各自依據不同的源頭，所起的作用也各不相同。水少，水中生物能夠利用的也少，因為還沒有匯入大海的緣故。 一切河流匯入大海后，就依據同一個源頭，成為一體。水量大，水中生物能夠利用的也多，而且常常是無窮無盡的。 同樣，各種不同的理解，其意圖和行為也各不相同。理解少，利益也少，因為還沒有融入佛的法身。 一切理解融入佛的法身後，就成為一種統一的理解和意圖。理解深廣，利益也巨大，聚集的功德也無窮無盡。』
解釋：不同的水比喻各位菩薩不同的理解。不同的依據比喻各位菩薩不同的意圖。統一的水比喻各位如來統一的理解。統一的依據比喻各位如來統一的意圖。由於各條河流的水不同，水的功用和事業也各不相同。由於水量少，水中生物能夠享受利用的也少。為什麼呢？因為還沒有匯入大海的緣故。各位菩薩也是這樣，由於理解不同，所作的事業也不同。由於理解少，利益眾生也少。為什麼呢？因為還沒有融入佛的法身。各種河流的水如果匯入大海，就成為同一個依據，成為同一個整體。由於水成為一體，所以功用和事業也成為一體。由於水量巨大，所以水中生物能夠享受利用的也多。如果各位菩薩一同融入佛的法身，就成為同一種意圖，成為同一種理解。由於理解統一，所以所作的事業也統一。由於理解深廣，所以利益也巨大，即使聚集一切眾生也無窮無盡。像這樣已經說完了佛的法身和功用，接下來用一首偈語勸勉大家追求和期望。 偈語說：
『無與倫比的圓滿清凈之法，是眾生獲得利益和快樂的原因。安樂地安住于無窮無盡的寶藏之中，有智慧的人應當尋求和發起（這種心）。』
解釋：『無與倫比的圓滿清凈之法』，是因為佛陀成就了自身的利益。『是眾生獲得利益和快樂的原因』，是因為佛陀成就了利益他人。『安樂地安住于無窮無盡的寶藏之中』，是因為佛陀的善根沒有超過和高於它的，這是無窮無盡的安樂寶藏。『有智慧的人應當尋求和發起（這種心）』，是有智慧的人應當尋求如此最殊勝的安樂住處，從而發起廣大的菩提心。菩提品到此結束。
《大乘莊嚴經論》卷第三
【English Translation】 English version: Verse:
'It should be known that the waters of various rivers each rely on different sources, and their functions are also different. When the water is scarce, the creatures that can use it are few, because they have not yet entered the great ocean. When all rivers enter the great ocean, they rely on the same source and become one. The water volume is large, and the creatures that can use it are many, and it is often endless. Similarly, various different understandings, their intentions and actions are also different. Little understanding, little benefit, because it has not yet merged into the Buddha's (Buddha-body) Dharma body. When all understandings merge into the Buddha's Dharma body, they become a unified understanding and intention. Profound understanding, great benefit, and the accumulated merits are endless.'
Explanation: Different waters are metaphors for the different understandings of the Bodhisattvas (Enlightenment Being). Different reliance is a metaphor for the different intentions of the Bodhisattvas. Unified water is a metaphor for the unified understanding of the Tathagatas (Thus Come One). Unified reliance is a metaphor for the unified intention of the Tathagatas. Because the waters of various rivers are different, the functions and activities of the water are also different. Because the water volume is small, the creatures in the water can enjoy and use less. Why? Because they have not yet entered the great ocean. The Bodhisattvas are also like this. Because the understanding is different, the actions are also different. Because the understanding is little, the benefit to sentient beings is also little. Why? Because they have not yet merged into the Buddha's Dharma body. If the waters of various rivers merge into the great ocean, they become the same reliance and become the same entity. Because the water becomes one, the functions and activities also become one. Because the water volume is huge, the creatures in the water can enjoy and use more. If the Bodhisattvas all merge into the Buddha's Dharma body, they become the same intention and become the same understanding. Because the understanding is unified, the actions are also unified. Because the understanding is profound, the benefits are also huge, even if all sentient beings are gathered, it is endless. Having said this about the Buddha's Dharma body and its functions, next, a verse is used to encourage everyone to pursue and expect. Verse:
'The incomparable, perfect, and pure Dharma (teachings), is the cause of benefit and happiness for sentient beings. Happily dwell in the endless treasure, the wise should seek and initiate (this mind).'
Explanation: 'The incomparable, perfect, and pure Dharma' is because the Buddha has achieved his own benefit. 'Is the cause of benefit and happiness for sentient beings' is because the Buddha has achieved the benefit of others. 'Happily dwell in the endless treasure' is because the Buddha's roots of goodness have nothing that exceeds or is higher than it, this is the endless treasure of happiness. 'The wise should seek and initiate (this mind)' is that the wise should seek such a most excellent abode of happiness, thereby initiating the vast Bodhicitta (mind of enlightenment). The Bodhi (enlightenment) chapter ends here.
《Mahāyāna-sūtrālaṃkāra》Volume 3
大乘莊嚴經論卷第四
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
明信品第十一
釋曰。已說無上菩提隨順。菩提者所謂信。此信相今當說。偈曰。
已生及未生 正受及似受 他力亦自力 有迷亦不迷 現前不現前 聽法及求義 觀察等十三 分別于信相
釋曰。信相差別有十三種。一者已生信。謂過去現在信。二者未生信。謂未來信。三者正受信。謂內信。四者似受信。謂外信。五者他力信。謂粗信。由善友力生故。六者自力信。謂細信。由自力生故。七者有迷信。謂惡信。由顛倒故。八者不迷信。謂好信。由無倒故。九者現前信。謂近信。由無障故。十者不現前信。謂遠信。由有障故。十一者聽法信。謂聞信。由聞生故。十二者求義信。謂思信。由思生故。十三者觀察信。謂修信。由修生故。已說信相差別。次說信種差別。偈曰。
可奪間無間 有多亦有少 有覆及無覆 相應不相應 有聚亦無聚 極入亦遠入 復此十三義 分別于信種
釋曰。信種差別亦有十三。一者可奪信。謂下品信。二者有間信。謂中品信。三者無間信。謂上品信。四者多信。謂大乘信。五者少信。謂小乘信。六者有覆信。謂有障信。由不能勝進故
【現代漢語翻譯】 現代漢語譯本
《大乘莊嚴經論》卷第四
無著菩薩 造
大唐天竺三藏波羅頗蜜多羅 譯
明信品第十一
解釋：前面已經說了隨順於無上菩提。所謂菩提，就是指信。現在將要說明這種信的相狀。偈頌說：
『已生及未生，正受及似受， 他力亦自力，有迷亦不迷， 現前不現前，聽法及求義， 觀察等十三，分別于信相。』
解釋：信的相狀差別有十三種。第一種是已生信，指過去和現在的信。第二種是未生信，指未來的信。第三種是正受信，指內心的信。第四種是似受信，指外在的信。第五種是他力信，指粗淺的信，由善友的力量產生。第六種是自力信，指精細的信，由自身的力量產生。第七種是有迷信，指錯誤的信，由於顛倒的緣故。第八種是不迷信，指好的信，由於沒有顛倒的緣故。第九種是現前信，指近的信，由於沒有障礙的緣故。第十種是不現前信，指遠的信，由於有障礙的緣故。第十一種是聽法信，指聽聞的信，由聽聞產生。第十二種是求義信，指思考的信，由思考產生。第十三種是觀察信，指修行的信，由修行產生。已經說了信的相狀差別，接下來要說信的種類差別。偈頌說：
『可奪間無間，有多亦有少， 有覆及無覆，相應不相應， 有聚亦無聚，極入亦遠入， 復此十三義，分別于信種。』
解釋：信的種類差別也有十三種。第一種是可奪信，指下品的信。第二種是有間信，指中品的信。第三種是無間信，指上品的信。第四種是多信，指大乘的信。第五種是少信，指小乘的信。第六種是有覆信，指有障礙的信，由於不能勝進的緣故。
【English Translation】 English version
The Treatise on Adornment of the Great Vehicle, Volume 4
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Paramārtha of the Great Tang Dynasty from India
Chapter Eleven: Exposition on Faith
Explanation: Having spoken of conforming to unsurpassed Bodhi (supreme enlightenment), Bodhi refers to faith. Now, we will explain the characteristics of this faith. The verse says:
'Already arisen and not yet arisen, genuine reception and seeming reception, Other-powered and self-powered, with delusion and without delusion, Present and not present, listening to the Dharma and seeking its meaning, Observation, etc., thirteen, distinguishing the characteristics of faith.'
Explanation: There are thirteen kinds of differences in the characteristics of faith. The first is already arisen faith, referring to faith in the past and present. The second is not yet arisen faith, referring to faith in the future. The third is genuine reception faith, referring to inner faith. The fourth is seeming reception faith, referring to external faith. The fifth is other-powered faith, referring to coarse faith, arising from the power of good friends. The sixth is self-powered faith, referring to subtle faith, arising from one's own power. The seventh is faith with delusion, referring to evil faith, due to being inverted. The eighth is faith without delusion, referring to good faith, due to being without inversion. The ninth is present faith, referring to near faith, due to being without obstacles. The tenth is not present faith, referring to distant faith, due to having obstacles. The eleventh is listening to the Dharma faith, referring to hearing faith, arising from hearing. The twelfth is seeking the meaning faith, referring to thinking faith, arising from thinking. The thirteenth is observation faith, referring to practice faith, arising from practice. Having spoken of the differences in the characteristics of faith, next we will speak of the differences in the types of faith. The verse says:
'Seizable, intermittent, uninterrupted, much and also little, Covered and uncovered, corresponding and not corresponding, Aggregated and unaggregated, deeply entered and distantly entered, Again, these thirteen meanings, distinguishing the types of faith.'
Explanation: There are also thirteen kinds of differences in the types of faith. The first is seizable faith, referring to lower-grade faith. The second is intermittent faith, referring to middle-grade faith. The third is uninterrupted faith, referring to upper-grade faith. The fourth is much faith, referring to Great Vehicle (Mahāyāna) faith. The fifth is little faith, referring to Small Vehicle (Hināyāna) faith. The sixth is covered faith, referring to faith with obstacles, due to not being able to advance.
。七者無覆信。謂無障信。由能勝進故八者相應信。謂熟修信。由恒行及恭敬行故。九者不相應信。謂不熟修信。由離前二行故。十者有聚信。謂有果信。由能得大菩提故。十一者無聚信。謂無果信。由不能得大菩提故。十二者極入信。謂功用信。從初地至七地故。十三者遠入信。謂極凈信。從八地至佛地故。已說信種。次說信障難。偈曰。
多忘亦懈怠 行迷並惡友 善羸及邪憶 放逸復少聞 聞喜及思喜 因定增上慢 應知此等過 障礙於信相
釋曰。障者相違義。多忘者。于已生信為障。懈怠者。于未生信為障。行迷者。于正受似受信為障。如先所受能受執著故。惡友者。於他力信為障。以倒法令受故。善羸者。于自力信為障。邪憶者。于不迷信為障。放逸者。于現前信為障。少聞者于聽法信為障。不聽了義故。聞喜者。于求義信為障。少思惟故。思喜及定慢者。于觀察信為障。少修及不細觀察故。問何障障信種。偈曰。
不厭及不習 有厭亦有覆 無應及無聚 應知障信種
釋曰。不習者于可奪信有聞信為障。不厭者。于小信為障。不厭生死故。有厭者。于大信為障。厭生死故。有覆者。于無覆信為障。無應者。于相應信為障。無聚者。于有聚信為障。已顯示信障
【現代漢語翻譯】 現代漢語譯本：七者，無覆信（wú fù xìn）。指沒有遮障的信心，因為能夠殊勝增進的緣故。八者，相應信（xiāng yìng xìn）。指成熟修習的信心，因為恒常修行以及恭敬修行的緣故。九者，不相應信（bù xiāng yìng xìn）。指不成熟修習的信心，因為遠離前述兩種修行的緣故。十者，有聚信（yǒu jù xìn）。指有果報的信心，因為能夠獲得大菩提的緣故。十一者，無聚信（wú jù xìn）。指沒有果報的信心，因為不能獲得大菩提的緣故。十二者，極入信（jí rù xìn）。指功用信，從初地到七地。十三者，遠入信（yuǎn rù xìn）。指極凈信，從八地到佛地。以上已經說明了信的種類。接下來講述信的障礙和困難。偈語說： 『多忘亦懈怠，行迷並惡友，善羸及邪憶，放逸復少聞，聞喜及思喜，因定增上慢，應知此等過，障礙於信相。』 解釋說：障礙，是相反的意思。多忘，是對已經生起的信心的障礙。懈怠，是對尚未生起的信心的障礙。行迷，是對正確接受相似信心的障礙，因為對先前所接受的能夠接受的事物執著。惡友，是對依靠他人力量的信心的障礙，因為顛倒的教令使人接受。善羸，是對依靠自身力量的信心的障礙。邪憶，是對不迷惑的信心的障礙。放逸，是對現前信心的障礙。少聞，是對聽聞佛法的信心的障礙，因為不聽聞究竟的意義。聞喜，是對尋求意義的信心的障礙，因為缺少思惟。思喜以及因禪定而產生的增上慢，是對觀察信心的障礙，因為缺少修習以及不細緻的觀察。問：什麼障礙會障礙信的種類？偈語說： 『不厭及不習，有厭亦有覆，無應及無聚，應知障信種。』 解釋說：不習，對於可以被奪走的信心，聽聞佛法是障礙。不厭，對於小的信心是障礙，因為不厭惡生死。有厭，對於大的信心是障礙，因為厭惡生死。有覆，對於無覆信是障礙。無應，對於相應信是障礙。無聚，對於有聚信是障礙。以上已經顯示了信的障礙。
【English Translation】 English version: Seventh, 'Wu Fu Xin' (wú fù xìn) [Uncovered Faith]. This refers to faith without obstructions, because it can lead to excellent progress. Eighth, 'Xiang Ying Xin' (xiāng yìng xìn) [Corresponding Faith]. This refers to faith that is maturely cultivated, because of constant practice and respectful conduct. Ninth, 'Bu Xiang Ying Xin' (bù xiāng yìng xìn) [Non-Corresponding Faith]. This refers to faith that is not maturely cultivated, because it is far from the previous two practices. Tenth, 'You Ju Xin' (yǒu jù xìn) [Accumulating Faith]. This refers to faith with karmic results, because it can attain Great Bodhi. Eleventh, 'Wu Ju Xin' (wú jù xìn) [Non-Accumulating Faith]. This refers to faith without karmic results, because it cannot attain Great Bodhi. Twelfth, 'Ji Ru Xin' (jí rù xìn) [Extremely Entering Faith]. This refers to faith with effort, from the first Bhumi to the seventh Bhumi. Thirteenth, 'Yuan Ru Xin' (yuǎn rù xìn) [Far Entering Faith]. This refers to extremely pure faith, from the eighth Bhumi to the Buddha Bhumi. The types of faith have been explained. Next, the obstacles and difficulties of faith will be discussed. The verse says: 'Frequent forgetfulness and also laziness, wandering in practice and bad friends, weak goodness and also wrong recollection, negligence and little learning, joy in hearing and joy in thinking, arrogance due to meditation, one should know these faults, obstruct the aspect of faith.' Explanation: Obstruction means the opposite. Frequent forgetfulness is an obstacle to faith that has already arisen. Laziness is an obstacle to faith that has not yet arisen. Wandering in practice is an obstacle to correctly accepting similar faith, because of attachment to what was previously accepted as acceptable. Bad friends are an obstacle to faith that relies on the power of others, because inverted teachings cause acceptance. Weak goodness is an obstacle to faith that relies on one's own power. Wrong recollection is an obstacle to faith that is not confused. Negligence is an obstacle to present faith. Little learning is an obstacle to faith in listening to the Dharma, because one does not hear the ultimate meaning. Joy in hearing is an obstacle to faith in seeking meaning, because of little contemplation. Joy in thinking and arrogance arising from meditation are obstacles to observing faith, because of little practice and not observing carefully. Question: What obstacles obstruct the types of faith? The verse says: 'Non-disgust and non-practice, having disgust and also having covering, non-corresponding and non-accumulating, one should know these obstruct the types of faith.' Explanation: Non-practice, for faith that can be taken away, hearing the Dharma is an obstacle. Non-disgust is an obstacle to small faith, because one is not disgusted with Samsara. Having disgust is an obstacle to great faith, because one is disgusted with Samsara. Having covering is an obstacle to uncovered faith. Non-corresponding is an obstacle to corresponding faith. Non-accumulating is an obstacle to accumulating faith. The obstacles to faith have been shown.
難。次讚歎信功德。偈曰。
信有大福德 不悔及大喜 不壞將堅固 進位並得法 自利與他利 亦復速諸通 以此諸功德 讚歎信利益
釋曰。大福德者。贊現在信不悔者。讚過去信。不追變故。大喜者。贊正受信及似受信。定相應故。不壞者。贊友力信。正道不壞故堅固者。贊自力信。不退舍故。進位者。贊不迷信現前信聽法信求義信觀察信有間信。得法者。贊無間信。自利者。贊少信。他利者。贊多信。速通者。贊諸自分信。謂無覆信相應信有聚信極入信速入信。偈曰。
狗龜奴王譬 次第譬四信 習欲習諸定 自利利他人
釋曰。譬如餓狗求食無厭。諸習欲人信亦復如是。於一切時種種信故。譬如盲龜水中藏六。諸習外定人信亦復如是。唯知修習世間定故。譬如賊奴畏主。勤作諸自利人信亦復如是。為怖生死勤方便故。譬如大王自在詔敕。諸利他人信亦復如是。增上教化無休息故。菩薩自解諸信。復廣分別令他得解。如是勸諸眾生生大乘信。已贊信功德。次遮下劣心。偈曰。
人身及方處 時節皆無限 三因菩提得 勿起下劣心
釋曰。人身及方處時節皆無限者。得無上菩提有三因無限。一者人身無限。由人道眾生得無限故。二者方處無限。由十
【現代漢語翻譯】 現代漢語譯本： 難。再次讚歎信的功德。偈語說：
『信有大福德，不悔及大喜， 不壞將堅固，進位並得法， 自利與他利，亦復速諸通， 以此諸功德，讚歎信利益。』
解釋說：『大福德』，是讚歎現在的信。『不悔』，是讚歎過去的信，不追悔變故。『大喜』，是讚歎正在接受信和類似接受信，因為與禪定相應。『不壞』，是讚歎友力信，因為正道不會被破壞。『堅固』，是讚歎自力信，因為不會退舍。『進位』，是讚歎不迷惑的信、現前的信、聽法的信、求義的信、觀察的信、有間斷的信。『得法』，是讚歎無間斷的信。『自利』，是讚歎少信。『他利』，是讚歎多信。『速通』，是讚歎各種自分信，即無覆信、相應信、有聚信、極入信、速入信。偈語說：
『狗龜奴王譬，次第譬四信， 習欲習諸定，自利利他人。』
解釋說：譬如飢餓的狗求食沒有滿足的時候，那些習慣於慾望的人的信也是這樣，在一切時候有種種的信。譬如瞎眼的烏龜在水中隱藏六根，那些習慣於外道禪定的人的信也是這樣，只知道修習世間的禪定。譬如盜賊的奴僕畏懼主人，勤勞地做各種自利的事情，那些自利的人的信也是這樣，因為害怕生死而勤奮地尋求方便之法。譬如偉大的國王自在地發佈詔令，那些利益他人的人的信也是這樣，增上教化沒有休息的時候。菩薩自己理解各種信，又廣泛地分別，使他人也能夠理解。這樣勸導各種眾生生起大乘的信心。已經讚歎了信的功德，接下來遮止下劣的心。偈語說：
『人身及方處，時節皆無限， 三因菩提得，勿起下劣心。』
解釋說：『人身及方處時節皆無限』，獲得無上菩提有三種原因的無限。一是人身無限，因為人道眾生可以獲得無限的緣故。二是方處無限，因為十方
【English Translation】 English version: Difficult. Next, praise the merit of faith. The verse says:
'Faith has great merit, without regret and with great joy, Unbreakable and firm, advancing in position and attaining the Dharma, Benefiting oneself and benefiting others, also quickly attaining all kinds of supernatural powers, With these merits, praise the benefits of faith.'
Explanation: 'Great merit' praises present faith. 'Without regret' praises past faith, without regretting changes. 'Great joy' praises receiving faith and resembling receiving faith, because it corresponds to samadhi (concentration). 'Unbreakable' praises faith based on the strength of friends, because the right path is not destroyed. 'Firm' praises faith based on one's own strength, because it does not retreat or abandon. 'Advancing in position' praises non-deluded faith, present faith, listening to the Dharma faith, seeking meaning faith, observing faith, intermittent faith. 'Attaining the Dharma' praises uninterrupted faith. 'Benefiting oneself' praises little faith. 'Benefiting others' praises much faith. 'Quickly attaining supernatural powers' praises various self-defined faiths, namely, faith without concealment, corresponding faith, faith with accumulation, extremely entering faith, quickly entering faith. The verse says:
'Dog, turtle, slave, king analogy, successively analogous to four faiths, Habituating to desires, habituating to various samadhis, benefiting oneself, benefiting others.'
Explanation: For example, like a hungry dog seeking food without satisfaction, the faith of those who are accustomed to desires is also like this, having various kinds of faith at all times. For example, like a blind turtle hiding its six senses in the water, the faith of those who are accustomed to external samadhis is also like this, only knowing how to cultivate worldly samadhis. For example, like a thief's slave fearing the master, diligently doing various self-benefiting things, the faith of those who benefit themselves is also like this, diligently seeking expedient means because they fear birth and death. For example, like a great king freely issuing edicts, the faith of those who benefit others is also like this, increasing teaching without rest. Bodhisattvas understand various faiths themselves, and also widely distinguish them so that others can also understand. In this way, they encourage various sentient beings to generate faith in the Mahayana (Great Vehicle). Having praised the merit of faith, next, they prevent inferior minds. The verse says:
'Human body and direction, time are all limitless, Three causes for Bodhi (enlightenment) are attained, do not give rise to inferior minds.'
Explanation: 'Human body and direction, time are all limitless', there are three causes for attaining unsurpassed Bodhi that are limitless. First, the human body is limitless, because sentient beings in the human realm can attain limitlessness. Second, direction is limitless, because the ten
方世界得無限故。三者時節無限。由盡未來際剎那剎那得無限故。三因菩提得勿起下劣心者。由此三因無限。是故諸菩薩于無上菩提不應退屈起下劣心。已遮下劣心。次顯福德勝。偈曰。
得福由施彼 非由自受用 依他說大乘 不依自義法
釋曰。得福由施彼非由自受用者。譬如以食施彼則得大福。由利他故。非自受用能得大福。由自利故。問若爾菩薩云何得福。答依他說大乘不依自義法。諸菩薩如是依他說大乘經得大福德。不依自利說小乘經得大福德。已說勝福。次說得果。偈曰。
大法起大信 大信果有三 信增及福增 得佛功德體
釋曰。大法起大信大信果有三者。謂有智人于大乘聖法而生大信。由此大信得三種果。問得何等果。答信增及福增得佛功德體。此明一得大信果。信增長故二得大福果。福增長故三得大菩提果。功德無等及佛體大故。明信品究竟。
大乘莊嚴經論述求品第十二之一
釋曰。如是已說種種信。次說以信求諸法。偈曰。
三藏或二攝 成三有九因 熏覺寂通故 解脫生死事
釋曰。三藏或二攝者。三藏謂修多羅藏毗尼藏阿毗曇藏。或二謂此三由下上乘差別故。複次為聲聞藏及菩薩藏。問彼三及二。云何名藏。答由攝故。
【現代漢語翻譯】 現代漢語譯本： 方世界獲得無限的緣故。三者時節無限。由於窮盡未來際，剎那剎那獲得無限的緣故。以這三個原因，菩提心才不會生起下劣之心。由於這三個原因都是無限的，所以諸位菩薩對於無上菩提不應該退縮，生起下劣之心。上面已經遮止了下劣心，接下來顯示福德的殊勝。偈頌說： 『獲得福德由於佈施他人，不是由於自己受用； 依憑他人所說的大乘教法，不依憑只為自己利益的法。』 解釋：『獲得福德由於佈施他人，不是由於自己受用』，譬如用食物佈施給他人，就能獲得大的福德，因為利益他人。不是自己受用就能獲得大的福德，因為只利益自己。問：如果這樣，菩薩如何獲得福德？答：依憑他人所說的大乘教法，不依憑只為自己利益的法。諸位菩薩這樣依憑他人所說的大乘經典，獲得大的福德，不依憑只為自己利益而說的小乘經典，獲得大的福德。上面已經說了殊勝的福德，接下來闡述獲得的結果。偈頌說： 『大法生起大信心，大信心的果報有三種： 信心增長以及福德增長，獲得佛的功德之體。』 解釋：『大法生起大信心，大信心的果報有三種』，是指有智慧的人對於大乘聖法而生起大信心，由此大信心獲得三種果報。問：獲得什麼樣的果報？答：信心增長以及福德增長，獲得佛的功德之體。這說明第一是獲得大信心的果報，信心增長的緣故；第二是獲得大福德的果報，福德增長的緣故；第三是獲得大菩提的果報，功德無與倫比以及佛的體性偉大的緣故。以上闡明了信心品究竟。 《大乘莊嚴經論》述求品第十二之一 解釋：像這樣已經說了種種的信心，接下來闡述用信心來尋求諸法。偈頌說： 『三藏或者二攝，成就三有九因； 熏習覺悟寂靜通達的緣故，解脫生死之事。』 解釋：『三藏或者二攝』，三藏是指修多羅藏（Sutras，經藏）、毗尼藏（Vinaya，律藏）、阿毗曇藏（Abhidhamma，論藏）。或者二攝，是指這三藏由於下乘和上乘的差別，再次分為聲聞藏和菩薩藏。問：這三藏和二攝，為什麼稱為藏？答：由於攝持的緣故。
【English Translation】 English version: Because the square world obtains infinity. The three are infinite in time. Because of exhausting the future, moment by moment obtaining infinity. With these three causes, the Bodhi mind will not arise with inferior thoughts. Because these three causes are infinite, therefore, all Bodhisattvas should not retreat from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and should not give rise to inferior thoughts. The inferior mind has been prevented above, and next the superiority of merit is shown. The verse says: 'Obtaining merit is due to giving to others, not due to one's own enjoyment; Relying on the Mahayana (Great Vehicle) teachings spoken by others, not relying on the Dharma (teachings) that only benefits oneself.' Explanation: 'Obtaining merit is due to giving to others, not due to one's own enjoyment,' for example, giving food to others will obtain great merit, because it benefits others. Not one's own enjoyment can obtain great merit, because it only benefits oneself. Question: If so, how do Bodhisattvas obtain merit? Answer: Relying on the Mahayana teachings spoken by others, not relying on the Dharma that only benefits oneself. All Bodhisattvas thus rely on the Mahayana Sutras (discourses), spoken by others, to obtain great merit, not relying on the Hinayana (Small Vehicle) Sutras, spoken only for one's own benefit, to obtain great merit. The superior merit has been spoken above, and next the result obtained is explained. The verse says: 'The Great Dharma gives rise to great faith, the result of great faith is threefold: Increase in faith and increase in merit, obtaining the body of Buddha's merits.' Explanation: 'The Great Dharma gives rise to great faith, the result of great faith is threefold,' refers to wise people who give rise to great faith in the Great Vehicle Holy Dharma, and from this great faith obtain three kinds of results. Question: What kind of results are obtained? Answer: Increase in faith and increase in merit, obtaining the body of Buddha's merits. This explains that the first is obtaining the result of great faith, because faith increases; the second is obtaining the result of great merit, because merit increases; the third is obtaining the result of great Bodhi (enlightenment), because the merits are unparalleled and the Buddha's nature is great. The above clarifies the Faith Chapter completely. 《Mahayana-sutralamkara-karika》 Chapter Twelve on Seeking, Part One Explanation: Like this, various kinds of faith have been spoken, and next it is explained to use faith to seek all Dharmas. The verse says: 'The Tripitaka (Three Baskets) or two collections, accomplish the three existences with nine causes; Because of perfuming, awakening, tranquility, and thorough understanding, liberation from the affairs of birth and death.' Explanation: 'The Tripitaka or two collections,' the Tripitaka refers to Sutra Pitaka (Sutras), Vinaya Pitaka (Precepts), and Abhidhamma Pitaka (Commentaries). Or two collections, refers to these three, due to the difference between the Lower Vehicle and the Upper Vehicle, again divided into the Sravaka Pitaka (Hearer's Collection) and the Bodhisattva Pitaka. Question: Why are these three and two called Pitaka (baskets/collections)? Answer: Because of their ability to contain and preserve.
謂攝一切所應知義。問云何成三。答成三有九因。立修多羅者。為對治疑惑。若人于義處處起疑。為令彼人得決定故。立毗尼者。為對治受用二邊。為離樂行邊遮有過受用。為離苦行邊聽無過受用。立阿毗曇者。為對治自心見取。不倒法相此能示故。複次立修多羅者。為說三學。立毗尼者。為成戒學。心學由持戒故不悔。由不悔故隨次得定。立阿毗曇者。為成慧學。不顛倒義此能擇故。複次立修多羅者。為正說法及義。立毗尼者。謂成就法及義由勤方便煩惱滅故。立阿毗曇者。為通達法及義。由種種簡擇此為方便故。由此九因故立三藏。問別用如此通用云何。答熏覺寂通故解脫生死事。此明解脫生死是其通用。由聞故熏。由思故覺。由止故寂。由觀故通。由此四義生死諸事永得解脫。偈曰。
經律阿毗曇 是各有四義 具解成種智 一偈得漏盡
釋曰。若略說三藏一一各有四義。若菩薩能了此義。則成就一切種智。若聲聞能了一偈則得諸漏永盡。問云何一一四種義。偈曰。
依故及相故 法故及義故 如是四種義 是說多羅義
釋曰。修多羅有此四義。一依二相三法四義。依者。是處是人是用。謂隨是何國土。隨是何諸佛。隨是何眾生。如來依此三種說修多羅。相者。謂世諦相及第
【現代漢語翻譯】 現代漢語譯本： 所謂的『攝一切所應知義』，是指包含所有應該瞭解的意義。問：如何成就三藏？答：成就三藏有九個原因。設立修多羅（Sūtra，經：佛陀的教誨）是爲了對治疑惑。如果有人對於義理處處產生疑惑，爲了使他們得到確定的認識，所以設立修多羅。設立毗尼（Vinaya，律：戒律）是爲了對治受用上的兩種極端。爲了遠離耽於安樂的極端，遮止有過失的受用；爲了遠離苦行的極端，允許沒有過失的受用。設立阿毗曇（Abhidharma，論：對佛法的精深論述）是爲了對治自心的錯誤見解，因為阿毗曇能夠正確地揭示法的體相。 進一步說，設立修多羅是爲了宣說三學（戒、定、慧）。設立毗尼是爲了成就戒學。因為持戒的緣故，內心沒有後悔；因為沒有後悔的緣故，就能依次獲得禪定。設立阿毗曇是爲了成就慧學，因為阿毗曇能夠正確地辨別不顛倒的義理。 進一步說，設立修多羅是爲了正確地宣說佛法和義理。設立毗尼是爲了成就佛法和義理，因為通過勤奮的修行，煩惱得以滅除。設立阿毗曇是爲了通達佛法和義理，因為通過種種簡擇，這是方便的途徑。由於這九個原因，所以設立三藏。問：個別的作用是這樣，那麼通用的作用是什麼呢？答：通過熏習、覺悟、寂靜、通達，從而解脫生死之事。這說明解脫生死是三藏通用的作用。通過聽聞佛法而熏習，通過思考佛法而覺悟，通過止息妄念而達到寂靜，通過觀照實相而通達。通過這四種作用，生死諸事就能夠永遠得到解脫。偈頌說： 『經、律、阿毗曇，各自有四種意義；完全理解就能成就一切種智，聲聞如果理解一偈就能漏盡。』 解釋說：如果簡略地說，三藏每一藏都各有四種意義。如果菩薩能夠了解這些意義，就能成就一切種智（Sarvajñāna，佛陀的智慧）。如果聲聞（Śrāvaka，聽聞佛陀教誨的弟子）能夠理解一偈，就能使所有的煩惱永遠斷盡。問：每一種的四種意義是什麼呢？偈頌說： 『依靠故，以及相故，法故，以及義故，像這樣四種意義，是修多羅所說的意義。』 解釋說：修多羅有這四種意義：一、依靠；二、相；三、法；四、義。依靠是指處所、人物、作用。即隨於是哪個國土，隨於是哪位佛陀，隨於是哪個眾生，如來依靠這三種情況來說修多羅。相是指世俗諦的體相以及第一
【English Translation】 English version: The so-called 'comprehending all knowable meanings' refers to containing all the meanings that should be understood. Question: How are the three Piṭakas (Tripiṭaka) accomplished? Answer: The accomplishment of the three Piṭakas has nine causes. The establishment of the Sūtra (discourses of the Buddha) is to counteract doubts. If a person has doubts about the meaning everywhere, the Sūtra is established to enable them to obtain a definite understanding. The establishment of the Vinaya (discipline, monastic rules) is to counteract the two extremes of enjoyment. In order to stay away from the extreme of indulging in pleasure, it prohibits the enjoyment that has faults; in order to stay away from the extreme of asceticism, it allows the enjoyment that has no faults. The establishment of the Abhidharma (higher teachings, philosophical analysis) is to counteract the wrong views of one's own mind, because the Abhidharma can correctly reveal the characteristics of the Dharma (teachings). Furthermore, the establishment of the Sūtra is to expound the three learnings (morality, concentration, wisdom). The establishment of the Vinaya is to accomplish the learning of morality. Because of upholding the precepts, the mind has no regrets; because of having no regrets, one can sequentially obtain concentration. The establishment of the Abhidharma is to accomplish the learning of wisdom, because the Abhidharma can correctly discern the non-inverted meanings. Furthermore, the establishment of the Sūtra is to correctly expound the Dharma and its meaning. The establishment of the Vinaya is to accomplish the Dharma and its meaning, because through diligent practice, afflictions can be extinguished. The establishment of the Abhidharma is to thoroughly understand the Dharma and its meaning, because through various discriminations, this is a convenient path. Because of these nine causes, the three Piṭakas are established. Question: The individual functions are like this, so what is the general function? Answer: Through熏習 (xūnxí, perfuming), awakening, tranquility, and thorough understanding, one can be liberated from the affairs of birth and death. This illustrates that liberation from birth and death is the general function of the three Piṭakas. Through hearing the Dharma, one is perfumed; through thinking about the Dharma, one is awakened; through stopping deluded thoughts, one attains tranquility; through contemplating reality, one thoroughly understands. Through these four functions, all the affairs of birth and death can be forever liberated. A verse says: 'The Sūtra, Vinaya, and Abhidharma, each has four meanings; completely understanding them can accomplish all-knowing wisdom (Sarvajñāna); if a Śrāvaka (listener) understands one verse, they can exhaust all outflows.' Explanation: If speaking briefly, each of the three Piṭakas has four meanings. If a Bodhisattva (enlightenment being) can understand these meanings, they can accomplish all-knowing wisdom. If a Śrāvaka can understand one verse, they can cause all afflictions to be forever extinguished. Question: What are the four meanings of each? A verse says: 'Because of reliance, and because of characteristics, because of the Dharma, and because of meaning, like this, the four kinds of meanings are the meanings spoken of in the Sūtra.' Explanation: The Sūtra has these four meanings: first, reliance; second, characteristics; third, the Dharma; fourth, meaning. Reliance refers to the place, the person, and the function. That is, depending on which country it is, depending on which Buddha (enlightened one) it is, depending on which sentient being it is, the Tathāgata (Buddha) relies on these three situations to speak the Sūtra. Characteristics refer to the characteristics of conventional truth and the first
一義諦相。法者。謂陰界入緣生諦食等法。義者。謂釋所以。偈曰。
對故及數故 伏故及解故 如是四種義 是說毗曇義
釋曰。阿毗曇有此四義。一對二數三伏四解。對者是向涅槃法。諦菩提分解脫門等說故。數者是相續法。於一一法色非色可見不可見等差別無量說故。伏者。是勝上法。于諍論眾中決判法義退彼說故。解者。是釋義法。由阿毗曇修多羅義易可解故。偈曰。
罪起凈出故 人制解判故 四義復四義 是說毗尼義
釋曰。毗尼有二種四義。初四義者。一罪二起三凈四出。罪者。罪自性。謂五聚罪。起者。罪緣起。此有四種。一無知。二放逸。三煩惱疾利。四無恭敬心。凈者。罪還凈。由善心不由治罰。出者。罪出離。此有七種。一者悔過。謂永遮相續。二者順教。謂與學羯磨治罰。三者開許。謂先時已制后時更開。四者更舍。謂僧和合與學者舍。是時先犯還得清凈。五者轉依。謂比丘比丘尼男女轉根出不共罪。六者實觀。謂法憂陀那由勝觀察。七者性得。謂見諦時細罪無體。由證法空法爾所得。復四義者。一人二制三解四判。人者謂犯罪人。制者謂依彼犯人大師集眾說彼過失制立學足。解者謂如所制更廣分別。判者謂云何得罪。云何不得罪。如是應持。已說求法。
次說求緣。偈曰。
佛說所緣法 應知內外俱 得二無二義 二亦不可得
釋曰。佛說所緣法應知內外俱者。佛說一切所緣法有三種。一內二外三俱。彼能取自性身等為內。所取自性身等為外。合二自性為俱。得二無二義二亦不可得者。於此內外二緣如其次第得無二義。問云何得。答若所取義與能取義無別觀。若能取義與所取義無別觀。複次合二為一。由於內外二緣得如如故。如是彼二無有二義。則此二緣亦不可得。問已說得緣。云何得智。偈曰。
三緣得三智 凈持意言境 了別義光已 安心唯有名
釋曰。三緣謂如前說內外俱三境。三智謂聞思修三慧。由依三緣能得三慧。問云何得。答若於三緣凈持意言境即得聞慧。意言者分別也。凈者信決定。持者擇彼種。由此得聞慧。若於三緣了別義光已即得思慧。謂知義及光不異意言。由此得思慧。若於三緣安心唯有名即得修慧。謂知義及光但唯是名。由此得修慧。如先所說二緣不可得。是故應知彼三緣者。是聞思修三慧依止。已說求緣。次說求作意。偈曰。
最初謂種性 所作及依止 信安及欲生 依定亦依智 別緣種種緣 通達及修種 自性與功力 領受及方便 自在小大等 如是有十八 盡攝諸作意
【現代漢語翻譯】 現代漢語譯本： 接下來講述求緣。偈語說： 『佛說所緣法，應知內外俱，得二無二義，二亦不可得。』 解釋：佛說所緣法應知內外俱，意思是佛說一切所緣法有三種：一是內，二是外，三是俱（內外皆是）。能取自性身等為內，所取自性身等為外，合二自性為俱。得二無二義，二亦不可得，意思是對於此內外二緣，如其次第得到無二之義。問：如何得到？答：如果所取之義與能取之義沒有分別觀，如果能取之義與所取之義沒有分別觀，再次，合二為一。由於內外二緣得到如如之故，如此彼二沒有二義，則此二緣也不可得。問：已經說了得緣，如何得智？偈語說： 『三緣得三智，凈持意言境，了別義光已，安心唯有名。』 解釋：三緣是指如前所說內外俱三種境界。三智是指聞、思、修三種智慧。由於依靠三緣能得到三種智慧。問：如何得到？答：如果對於三緣，清凈地持有意言境，就能得到聞慧。意言是指分別。凈是指信決定。持是指選擇彼種。由此得到聞慧。如果對於三緣，了別義光已，就能得到思慧。意思是知道義和光不異於意言。由此得到思慧。如果對於三緣，安心唯有名，就能得到修慧。意思是知道義和光但唯是名。由此得到修慧。如先前所說二緣不可得，所以應該知道彼三緣是聞、思、修三慧的依止。已經說了求緣，接下來講述求作意。偈語說： 『最初謂種性，所作及依止，信安及欲生，依定亦依智，別緣種種緣，通達及修種，自性與功力，領受及方便，自在小大等，如是有十八，盡攝諸作意。』
【English Translation】 English version: Next, discussing seeking conditions (緣, Hetu). The verse says: 'The Buddha spoke of the objects of perception (所緣法, Alambana-dharma), one should know both internal and external; obtaining two is the same as obtaining non-duality; even the two cannot be obtained.' Explanation: 'The Buddha spoke of the objects of perception, one should know both internal and external' means the Buddha said that all objects of perception are of three kinds: first, internal; second, external; third, both (internal and external together). That which can grasp the self-nature body (自性身, Svabhava-kaya) etc., is internal; that which is grasped as the self-nature body etc., is external; combining the two self-natures is both. 'Obtaining two is the same as obtaining non-duality; even the two cannot be obtained' means that for these internal and external conditions, in their respective order, one obtains the meaning of non-duality. Question: How is it obtained? Answer: If there is no separate view between the meaning grasped and the meaning that grasps; if there is no separate view between the meaning that grasps and the meaning grasped; furthermore, combining the two into one. Because of obtaining suchness (如如, Tathata) from the internal and external conditions, thus these two have no duality, then these two conditions also cannot be obtained. Question: Having spoken of obtaining conditions, how is wisdom (智, Jnana) obtained? The verse says: 'Three conditions obtain three wisdoms; purely holding the realm of intention and speech; having clearly distinguished the light of meaning; settling the mind only on name.' Explanation: The three conditions refer to the three realms of internal, external, and both, as mentioned before. The three wisdoms refer to the three wisdoms of hearing (聞, Sruta), thinking (思, Cinta), and cultivating (修, Bhavana). By relying on the three conditions, one can obtain the three wisdoms. Question: How is it obtained? Answer: If, for the three conditions, one purely holds the realm of intention and speech, then one obtains the wisdom of hearing. Intention and speech refer to discrimination. Pure refers to firm belief. Holding refers to selecting that seed. From this, one obtains the wisdom of hearing. If, for the three conditions, one clearly distinguishes the light of meaning, then one obtains the wisdom of thinking. This means knowing that meaning and light are not different from intention and speech. From this, one obtains the wisdom of thinking. If, for the three conditions, one settles the mind only on name, then one obtains the wisdom of cultivating. This means knowing that meaning and light are only names. From this, one obtains the wisdom of cultivating. As previously said, the two conditions cannot be obtained, therefore one should know that these three conditions are the support for the three wisdoms of hearing, thinking, and cultivating. Having spoken of seeking conditions, next, discussing seeking attention (作意, Manaskara). The verse says: 'Initially, it is called seed-nature (種性, Gotra), what is made and the support, faith, peace, and the arising of desire, relying on concentration and also relying on wisdom, distinguishing conditions, various conditions, penetrating and cultivating seeds, self-nature and power, receiving and expedient means, freedom, smallness, greatness, etc.; thus there are eighteen, which completely encompass all attention.'
行者應勤修
釋曰。十八種作意者。一種性作意。二所作作意。三依止作意。四信安作意。五欲生作意。六依定作意。七依智作意。八別緣作意。九種種緣作意。十通達作意。十一修種作意。十二自性作意。十三功力作意。十四領受作意。十五方便作意。十六自在作意。十七小作意。十八大作意。種性作意者。由聲聞等三乘性定故。所作作意者。由福智二聚圓滿故。依止作意者。由在家出家迫迮不迫迮差別故。信安作意者。唸佛相應故。欲生作意者。隨唸佛時信心相應故。依定作意者。有覺有觀等三三昧相應故。依智作意者。從聞思修方便次第生故。別緣作意者。此有五種。于修多羅憂陀那伽陀阿波陀那。一受二持三讀四思五說故。種種緣作意者。此有七種。名緣句緣字緣人無我緣法無我緣色緣無色緣。色緣謂身緣。無色緣謂受心法緣。通達作意者。此有四種。一通達物。謂知苦體。二通達義。謂知苦無常空無我義。三通達果。謂知解脫。四通達覺。謂知解脫智。修種作意者。此有四種修及三十七種。修四種修者。謂人無我種修。法無我種修見種修。智種修。三十七種修者。謂不凈苦無常無我四種修。是名四念處種修。複次得習斷對治四種修。是名四正勤種修。複次為對治知足亂疑掉動沉沒四障故欲進念慧四種
【現代漢語翻譯】 現代漢語譯本：行者應當勤奮修行。
釋義：十八種作意分別是：一、種性作意（由聲聞、緣覺、菩薩三乘的根性決定）；二、所作作意（由福德和智慧兩種積聚圓滿）；三、依止作意（由在家和出家，以及是否受約束的差別）；四、信安作意（與唸佛相應）；五、欲生作意（隨唸佛時信心相應）；六、依定作意（與有覺有觀等三種三昧相應）；七、依智作意（從聽聞、思考、修習的方便次第產生）；八、別緣作意（此有五種，即對於修多羅（Sutra，經）、憂陀那（Udāna，自說偈）、伽陀（Gāthā，諷頌）、阿波陀那（Avadāna，譬喻），進行受持、讀誦、思考、演說）；九、種種緣作意（此有七種，即名緣、句緣、字緣、人無我緣、法無我緣、色緣、無色緣。色緣指身緣，無色緣指受、心、法緣）；十、通達作意（此有四種，一、通達物，即了知苦的本體；二、通達義，即了知苦的無常、空、無我之義；三、通達果，即了知解脫；四、通達覺，即了知解脫的智慧）；十一、修種作意（此有四種修和三十七種修。四種修是指人無我種修、法無我種修、見種修、智種修。三十七種修是指不凈、苦、無常、無我四種修，這被稱為四念處種修。再次，還有得、習、斷、對治四種修，這被稱為四正勤種修。再次，爲了對治知足、散亂、疑惑、掉舉、動搖、沉沒四種障礙，而有欲、進、念、慧四種修）。
【English Translation】 English version: Practitioners should diligently cultivate.
Explanation: The eighteen types of attention (作意, zuòyì) are: 1. Lineage Attention (種性作意, zhǒngxìng zuòyì) (determined by the nature of the three vehicles: Śrāvaka (聲聞, shēngwén), Pratyekabuddha (緣覺, yuánjué), and Bodhisattva (菩薩, púsà)); 2. Action Attention (所作作意, suǒzuò zuòyì) (due to the perfection of the two accumulations of merit and wisdom); 3. Reliance Attention (依止作意, yīzhǐ zuòyì) (due to the differences between being a householder and a renunciate, and whether one is constrained or unconstrained); 4. Faith and Peace Attention (信安作意, xìn'ān zuòyì) (corresponding to mindfulness of the Buddha); 5. Desire for Arising Attention (欲生作意, yùshēng zuòyì) (faith corresponding to mindfulness of the Buddha); 6. Reliance on Samadhi Attention (依定作意, yīdìng zuòyì) (corresponding to the three Samadhis, such as with initial and sustained application of thought); 7. Reliance on Wisdom Attention (依智作意, yīzhì zuòyì) (arising from the gradual order of hearing, thinking, and practicing); 8. Separate Object Attention (別緣作意, biéyuán zuòyì) (this has five aspects: receiving, holding, reading, thinking, and speaking about Sutras (修多羅, xiūduōluó), Udānas (憂陀那, yōutuóná), Gāthās (伽陀, qiétuó), and Avadānas (阿波陀那, ābōtuódānà)); 9. Various Object Attention (種種緣作意, zhǒngzhǒng yuán zuòyì) (this has seven aspects: object of name, object of sentence, object of word, object of no-self of person, object of no-self of phenomena, object of form, object of formlessness. Object of form refers to the object of body, object of formlessness refers to the object of feeling, mind, and phenomena); 10. Thorough Understanding Attention (通達作意, tōngdá zuòyì) (this has four aspects: 1. Thoroughly understanding the object, which is knowing the essence of suffering; 2. Thoroughly understanding the meaning, which is knowing the meaning of impermanence, emptiness, and no-self of suffering; 3. Thoroughly understanding the result, which is knowing liberation; 4. Thoroughly understanding the awareness, which is knowing the wisdom of liberation); 11. Cultivation Lineage Attention (修種作意, xiūzhǒng zuòyì) (this has four types of cultivation and thirty-seven types of cultivation. The four types of cultivation refer to the cultivation of no-self of person, the cultivation of no-self of phenomena, the cultivation of view, and the cultivation of wisdom. The thirty-seven types of cultivation refer to the four types of cultivation of impurity, suffering, impermanence, and no-self, which are called the cultivation of the four foundations of mindfulness. Furthermore, there are the four types of cultivation of attainment, habituation, abandonment, and antidote, which are called the four right exertions. Furthermore, in order to counteract the four obstacles of contentment, distraction, doubt, agitation, restlessness, and dullness, there are the four types of cultivation of desire, effort, mindfulness, and wisdom).
修。是名四神足種修。複次住心者。為成就出世間故起信勤不忘心住簡擇五種修。是名五根種修。複次如是五修能治五障即名為力。是名五力種修。複次于菩提正憶簡擇勇猛慶悅調柔心住平等七種修。是名七覺分種修。複次得決定故。成凈持地業。思惟分別故。聖所受三戒能持故。先所得道勤習故。法住相不忘故。無想心住轉依故。如是八種修。是名八道分種修。自性作意者。此有二種。一奢摩他。二毗缽舍那。此二是道自性故。功力作意者。力有二種。一拔除熏習。二拔除相見。領受作意者。諸佛菩薩教授所有法流悉受持故。方便作意者。于定所行處方便有五。一解數方便。于名句字數悉通達故。二解具方便。具有二種。一份量具所謂諸字。二非份量具所謂名句等。三解分別方便。分別二種。一依名分別義。二依義分別名非分別者字也。四解次第方便。謂先取名後轉取義。五解通達方便。通達有十一種。一通達客塵。二通達境光。三通達義不可得。四通達不可得不可得。五通達法界。六通達人無我。七通達法無我。八通達下劣心。九通達高大心。十通達所得法。十一通達所立法。自在作意者。自在三種。一惑障極清凈。二惑智二障極清凈。三功德極清凈。小作意者。謂初清凈。大作意者。謂后二清凈。已說求作意。
次說求真實義。偈曰。
離二及迷依 無說無戲論 三應及二凈 二凈三譬顯
釋曰。離二及迷依無說無戲論者。此中應知。三性俱是真實。離二者。謂分別性真實。由能取所取畢竟無故。迷依者。謂依他性真實。由此起諸分別故。無說無戲論者。謂真實性真實。由自性無戲論不可說故。三應及二凈二凈三譬顯者。三應謂初真實。應知第二真實應斷。第三真實應凈。二凈謂一者自性清凈。由本來清凈故。二者無垢清凈。由離客塵故。此二清凈由三種譬喻可得顯現。謂空金水。如此三譬。一則俱譬自性清凈。由空等非不自性清凈故。二則俱譬無垢清凈。由空等非不離客塵清凈故。偈曰。
法界與世間 未曾有少異 眾生癡盛故 著無而棄有
釋曰。法界與世間未曾有少異者。非法界與世間而有少異。何以故。法性與諸法無差別故。眾生癡盛故著無而棄有者。由眾生愚癡熾盛。於世間無法。不應著而起著。于如如有法。不應舍而棄捨。已說求真實。次說求真實譬喻。偈曰。
如彼起幻師 譬說虛分別 如彼諸幻事 譬說二種迷
釋曰。如彼起幻師譬說虛分別者。譬如幻師依咒術力變木石等以為迷因。如是虛分別依他性亦爾。起種種分別為顛倒因。如彼諸幻事譬說二種迷
【現代漢語翻譯】 現代漢語譯本：接下來講述尋求真實意義。偈語說：
『遠離二取及迷執所依，無言說亦無戲論。 三種真實應知應斷應凈，兩種清凈以三種譬喻顯明。』
解釋說：『遠離二取及迷執所依，無言說亦無戲論』，這裡應當知道，三種自性都是真實的。『遠離二取』，是指分別自性是真實的，因為能取（能認知的主體）和所取（被認知的客體）畢竟是空無的。『迷執所依』，是指依他自性是真實的，因為由此生起各種分別。『無言說亦無戲論』，是指真實自性是真實的，因為自性沒有戲論，不可言說。
『三種真實應知應斷應凈，兩種清凈以三種譬喻顯明』，『三種真實』是指：第一種真實，應當知道；第二種真實，應當斷除；第三種真實，應當清凈。『兩種清凈』是指：第一是自性清凈，因為本來就是清凈的；第二是無垢清凈，因為遠離了客塵（煩惱）。這兩種清凈可以通過三種譬喻來顯現，即虛空、黃金和水。這三種譬喻，第一，都譬喻自性清凈，因為虛空等並非不是自性清凈的；第二，都譬喻無垢清凈，因為虛空等並非不是遠離客塵而清凈的。
偈語說：
『法界與世間，未曾有少許差異； 眾生愚癡深重，執著于無而拋棄有。』
解釋說：『法界與世間，未曾有少許差異』，並非法界與世間有少許差異。為什麼呢？因為法性與諸法沒有差別。『眾生愚癡深重，執著于無而拋棄有』，由於眾生愚癡熾盛，對於世間本不存在的法，不應該執著卻產生了執著；對於如實存在的法，不應該捨棄卻拋棄了。
已經講述了尋求真實，接下來講述尋求真實的譬喻。偈語說：
『如彼變幻術的幻術師，譬喻虛妄分別； 如彼種種幻化之事，譬喻兩種迷執。』
解釋說：『如彼變幻術的幻術師，譬喻虛妄分別』，譬如幻術師依靠咒語的力量，將木頭、石頭等變成迷惑的根源。這樣，虛妄分別的依他自性也是如此，生起種種分別作為顛倒的根源。『如彼種種幻化之事，譬喻兩種迷執』。
【English Translation】 English version: Next, it speaks of seeking the true meaning. The verse says:
'Apart from the two and the deluded reliance, there is no speech and no idle talk. The three truths should be known, abandoned, and purified; the two purities are manifested by three metaphors.'
The explanation says: 'Apart from the two and the deluded reliance, there is no speech and no idle talk.' Here it should be known that the three natures are all true. 'Apart from the two' refers to the discriminated nature (parikalpita-svabhava) being true, because the grasper (subject) and the grasped (object) are ultimately non-existent. 'Deluded reliance' refers to the dependent nature (paratantra-svabhava) being true, because all kinds of discriminations arise from it. 'No speech and no idle talk' refers to the perfected nature (parinispanna-svabhava) being true, because its nature is without idle talk and cannot be spoken of.
'The three truths should be known, abandoned, and purified; the two purities are manifested by three metaphors.' 'The three truths' refer to: the first truth, which should be known; the second truth, which should be abandoned; and the third truth, which should be purified. 'The two purities' refer to: first, self-nature purity, because it is pure from the beginning; and second, stainless purity, because it is free from adventitious defilements. These two purities can be manifested by three metaphors: space, gold, and water. These three metaphors, first, all exemplify self-nature purity, because space, etc., are not not self-nature pure; second, all exemplify stainless purity, because space, etc., are not not free from adventitious defilements and pure.
The verse says:
'The Dharma realm and the world have never had the slightest difference; Beings' ignorance is rampant, clinging to the non-existent and abandoning the existent.'
The explanation says: 'The Dharma realm and the world have never had the slightest difference.' It is not that the Dharma realm and the world have the slightest difference. Why? Because the Dharma-nature and all dharmas have no difference. 'Beings' ignorance is rampant, clinging to the non-existent and abandoning the existent.' Because beings' ignorance is rampant, they cling to what should not be clung to in the world, and they abandon what should not be abandoned in the truly existent dharmas.
Having spoken of seeking the truth, next it speaks of the metaphors for seeking the truth. The verse says:
'Like that illusionist who creates illusions, it is a metaphor for false discrimination; Like those various illusory events, it is a metaphor for the two kinds of delusion.'
The explanation says: 'Like that illusionist who creates illusions, it is a metaphor for false discrimination.' For example, an illusionist relies on the power of mantras to transform wood, stones, etc., into causes of delusion. Likewise, the dependent nature of false discrimination is also like this, giving rise to various discriminations as causes of inversion. 'Like those various illusory events, it is a metaphor for the two kinds of delusion.'
者。譬如幻像金等種種相貌顯現。如是所起分別性亦爾。能取所取二迷恒時顯現。偈曰。
如彼無體故 得入第一義 如彼可得故 通達世諦實
釋曰。如彼無體故得入第一義者。如彼謂幻者幻事無有實體。此譬依他分別二相亦無實體。由此道理即得通達第一義諦。如彼可得故通達世諦實者。可得謂幻者幻事體亦可得。此譬虛妄分別亦爾。由此道理即得通達世諦之實。偈曰。
彼事無體故 即得真實境 如是轉依故 即得真實義
釋曰。彼事無體故即得真實境者。若人了彼幻事無體。即得木等實境。如是轉依故即得真實義者。若諸菩薩了彼二迷無體。得轉依時即得真實性義。偈曰。
迷因無體故 無迷自在行 倒因無體故 無倒自在轉
釋曰。迷因無體故無迷自在行者。世間木石等雖復無體而為迷因。若得無迷行則自在不依於他。倒因無體故無倒自在轉者。如是依未轉時雖復無體而為倒因。若得轉時由無倒故。聖人亦得自在依自在行。偈曰。
是事彼處有 彼有體亦無 有體無有故 是故說是幻
釋曰。是事彼處有彼有體亦無者。此顯幻事有而非有。何以故。有者是幻像事。彼處顯現故。非有者彼實體不可得故。有體無有故是故說是幻者。如是有
【現代漢語翻譯】 現代漢語譯本： 『者。譬如幻像金等種種相貌顯現。如是所起分別性亦爾。能取所取二迷恒時顯現。偈曰：』 『如彼無體故，得入第一義；如彼可得故，通達世諦實。』 『釋曰：如彼無體故得入第一義者。如彼謂幻者，幻事無有實體。此譬依他分別二相亦無實體。由此道理即得通達第一義諦（Paramārtha-satya）。如彼可得故通達世諦實者。可得謂幻者，幻事體亦可得。此譬虛妄分別亦爾。由此道理即得通達世諦（Saṃvṛti-satya）之實。偈曰：』 『彼事無體故，即得真實境；如是轉依故，即得真實義。』 『釋曰：彼事無體故即得真實境者。若人了彼幻事無體，即得木等實境。如是轉依故即得真實義者。若諸菩薩了彼二迷無體，得轉依（āśraya-parivṛtti）時即得真實性義。偈曰：』 『迷因無體故，無迷自在行；倒因無體故，無倒自在轉。』 『釋曰：迷因無體故無迷自在行者。世間木石等雖復無體而為迷因。若得無迷行則自在不依於他。倒因無體故無倒自在轉者。如是依未轉時雖復無體而為倒因。若得轉時由無倒故，聖人亦得自在依自在行。偈曰：』 『是事彼處有，彼有體亦無；有體無有故，是故說是幻。』 『釋曰：是事彼處有彼有體亦無者。此顯幻事有而非有。何以故？有者是幻像事，彼處顯現故。非有者彼實體不可得故。有體無有故是故說是幻者。如是有』
【English Translation】 English version: 'That. For example, various appearances such as illusory gold appear. Likewise, the arising discriminative nature is also like that. The two delusions of the grasper and the grasped constantly appear. The verse says:' 'Because that is without substance, one can enter the ultimate meaning; because that is obtainable, one can understand the reality of conventional truth.' 'Explanation: 'Because that is without substance, one can enter the ultimate meaning' means that, like the illusory, illusory things have no substance. This is analogous to the two aspects of dependent origination and discrimination, which also have no substance. By this reasoning, one can understand the ultimate truth (Paramārtha-satya). 'Because that is obtainable, one can understand the reality of conventional truth' means that the illusory, illusory things are also obtainable. This is analogous to false discrimination. By this reasoning, one can understand the reality of conventional truth (Saṃvṛti-satya). The verse says:' 'Because that thing is without substance, one immediately obtains the real realm; because of such transformation of the basis, one immediately obtains the real meaning.' 'Explanation: 'Because that thing is without substance, one immediately obtains the real realm' means that if one understands that illusory thing is without substance, one immediately obtains real things such as wood. 'Because of such transformation of the basis, one immediately obtains the real meaning' means that if Bodhisattvas understand that the two delusions are without substance, when they obtain the transformation of the basis (āśraya-parivṛtti), they immediately obtain the meaning of true nature. The verse says:' 'Because the cause of delusion is without substance, there is unobstructed, free action without delusion; because the cause of inversion is without substance, there is unobstructed, free turning without inversion.' 'Explanation: 'Because the cause of delusion is without substance, there is unobstructed, free action without delusion' means that although worldly wood, stones, etc., are without substance, they are causes of delusion. If one obtains action without delusion, then one is free and does not rely on others. 'Because the cause of inversion is without substance, there is unobstructed, free turning without inversion' means that, likewise, when relying on the untransformed, although it is without substance, it is a cause of inversion. If one obtains transformation, because there is no inversion, the sage also obtains free reliance on free action. The verse says:' 'This thing exists in that place; that which exists is both with and without substance; because there is substance and non-existence, therefore it is said to be illusion.' 'Explanation: 'This thing exists in that place; that which exists is both with and without substance' means that this shows that illusory things exist and yet do not exist. Why? Because that which exists is the illusory appearance, because it appears in that place. That which does not exist is because its substance cannot be obtained. Because there is substance and non-existence, therefore it is said to be illusion. Like this, there is'
體與無體無二。由此義故說彼是幻。偈曰。
無體非無體 非無體即體 無體體無二 是故說是幻
釋曰。無體非無體非無體即體者。此顯幻事非有而有。何以故。非有者。彼幻事無體由無實體故。而有者。彼幻事非無體由像顯現故。無體體無二是故說是幻者。如是無體與體無二。由此義故說彼是幻。偈曰。
說有二種光 而無二光體 是故說色等 有體即無體
釋曰。說有二種光而無二光體者。此顯虛妄分別有而非有。何以故。有者。彼二光顯現故。非有者。彼實體不可得故。是故說色等有體即無體者。由此義故。故說色等有體即是無體。偈曰。
無體非無體 非無體即體 是故說色等 無體體無二
釋曰。無體非無體非無體即體者。此顯虛妄分別非有而有。何以故。非有者。彼二光無體由無實體故。而有者。彼二光非無體由光顯現故。是故說色等無體體無二者。由此義故。故說色等無體與體而無有二。問體與無體何不一向定說而令彼二無差別耶。偈曰。
有邊為遮立 無邊為遮謗 退大趣小滅 遮彼亦如是
釋曰。如其次第。一為遮有邊。二為遮無邊。三為遮趣小乘寂滅。是故不得一向定說。問云何遮有邊。答有邊為遮立。此明由於無體知無
【現代漢語翻譯】 現代漢語譯本：體與無體沒有分別。因為這個原因，所以說它是幻象。偈語說：
『無體不是沒有體，不是沒有體就是體，無體和體沒有分別，所以說它是幻象。』
解釋：『無體不是沒有體，不是沒有體就是體』，這顯示了幻象之事似有實無。為什麼呢？說它『非有』，是因為幻象之事沒有實體，由於沒有真實存在的體性。說它『而有』，是因為幻象之事並非完全沒有體，因為它有影像顯現。『無體體無二是故說是幻』，像這樣，無體與體沒有分別。因為這個原因，所以說它是幻象。偈語說：
『說有二種光，卻沒有二光之體，所以說色等，有體即是無體。』
解釋：『說有二種光而無二光體』，這顯示了虛妄分別似有實無。為什麼呢？說它『有』，是因為那兩種光顯現。說它『非有』，是因為那實體不可得。『是故說色等有體即無體』，因為這個原因，所以說色等有體即是無體。偈語說：
『無體不是沒有體，不是沒有體就是體，所以說色等，無體體無二。』
解釋：『無體不是沒有體，不是沒有體就是體』，這顯示了虛妄分別似有實無。為什麼呢？說它『非有』，是因為那兩種光沒有實體，由於沒有真實存在的體性。說它『而有』，是因為那兩種光並非完全沒有體，因為它有光顯現。『是故說色等無體體無二』，因為這個原因，所以說色等無體與體沒有分別。問：體與無體為什麼不直接肯定地說，而要讓它們沒有差別呢？偈語說：
『有邊是爲了遮止執著，無邊是爲了遮止誹謗，退大乘而趣向小乘寂滅，遮止這些也是一樣。』
解釋：按照順序，第一是爲了遮止執著『有邊』，第二是爲了遮止執著『無邊』，第三是爲了遮止退大乘而趣向小乘寂滅。所以不能直接肯定地說。問：如何遮止執著『有邊』呢？答：『有邊為遮立』，這說明由於無體，知道沒有……
【English Translation】 English version: The nature and the absence of nature are not two. Because of this meaning, it is said to be an illusion. The verse says:
'Absence of nature is not non-existence, what is not non-existence is nature, absence of nature and nature are not two, therefore it is said to be an illusion.'
Explanation: 'Absence of nature is not non-existence, what is not non-existence is nature,' this shows that illusory things appear to exist but do not. Why? It is said to be 'non-existent' because the illusory thing has no substance, due to the absence of a real entity. It is said to 'exist' because the illusory thing is not completely without nature, as it has an image that appears. 'Absence of nature and nature are not two, therefore it is said to be an illusion,' like this, absence of nature and nature are not two. Because of this meaning, it is said to be an illusion. The verse says:
'It is said there are two kinds of light, but there is no substance of two lights, therefore it is said that form (rupa) etc., having nature is the same as having no nature.'
Explanation: 'It is said there are two kinds of light but there is no substance of two lights,' this shows that false discrimination appears to exist but does not. Why? It is said to 'exist' because the two lights appear. It is said to be 'non-existent' because that substance is unattainable. 'Therefore it is said that form (rupa) etc., having nature is the same as having no nature,' because of this meaning, it is said that form (rupa) etc., having nature is the same as having no nature. The verse says:
'Absence of nature is not non-existence, what is not non-existence is nature, therefore it is said that form (rupa) etc., absence of nature and nature are not two.'
Explanation: 'Absence of nature is not non-existence, what is not non-existence is nature,' this shows that false discrimination appears to exist but does not. Why? It is said to be 'non-existent' because the two lights have no substance, due to the absence of a real entity. It is said to 'exist' because the two lights are not completely without nature, as they have light that appears. 'Therefore it is said that form (rupa) etc., absence of nature and nature are not two,' because of this meaning, it is said that form (rupa) etc., absence of nature and nature are not two. Question: Why are nature and the absence of nature not directly and definitively stated, but instead made to be without difference? The verse says:
'Having a boundary (有邊) is to prevent attachment, having no boundary (無邊) is to prevent slander, retreating from the Great Vehicle (大乘) and moving towards the Small Vehicle (小乘) of quiet extinction, preventing these is also the same.'
Explanation: In order, the first is to prevent attachment to 'having a boundary', the second is to prevent attachment to 'having no boundary', the third is to prevent retreating from the Great Vehicle (大乘) and moving towards the Small Vehicle (小乘) of quiet extinction. Therefore, it cannot be directly and definitively stated. Question: How to prevent attachment to 'having a boundary'? Answer: 'Having a boundary is to prevent attachment,' this explains that because of the absence of nature, knowing there is no...
體故。不應安立有。問云何遮無邊。答無邊為遮謗。此明由於有體知世諦故。不應非謗無。問云何遮趣小乘寂滅。答退大趣小滅遮。彼亦如是。此明由彼二無別故。不應厭體入小涅槃。偈曰。
色識為迷因 識識為迷體 色識因無故 識識體亦無
釋曰。色識為迷因識識為迷體者。彼所迷境名色識。彼能迷體名非色識。色識無體故識識體亦無者。色識無故非色識亦無。何以故。由因無故彼果亦無。偈曰。
幻像及取幻 迷故說有二 如是無彼二 而有二可得
釋曰。幻像及取幻迷故說有二者。迷人于幻像及取幻。由迷故說有能取所取二事。如是無彼二而有二可得者。彼二雖無而二可得。由迷顯現故。問此譬欲何所顯。偈曰。
骨像及取骨 觀故亦說二 無二而說二 可得亦如是
釋曰。骨像及取骨觀故亦說二者。觀行人于骨像及取骨。由觀故說有能觀所觀二事。無二而說二可得亦如是者。彼二雖無而二亦可得。由觀顯現故。問如是觀已。何法為所治。何法為能治。偈曰。
應知所治體 謂彼法迷相 如是體無體 有非有如幻
釋曰。應知所治體謂彼法迷相者。此中應知。所治體即是法迷相。法迷相者謂如是如是體故。如是體無體有非有如幻者。如
【現代漢語翻譯】 現代漢語譯本： 因為實體的緣故，不應安立『有』。問：如何遮止『無邊』的說法？答：『無邊』是爲了遮止誹謗。這說明由於有實體的緣故，瞭解世俗諦，不應該誹謗『無』。問：如何遮止趣向小乘的寂滅？答：遮止退向大乘而趣向小乘的寂滅。他們也是如此。這說明由於這二者沒有區別，不應該厭棄實體而進入小乘涅槃。偈頌說： 『色識為迷因，識識為迷體，色識因無故，識識體亦無。』 解釋：『色識為迷因，識識為迷體』，他們所迷惑的境界名為色識（rupa-vijnana，色蘊和識蘊），他們能迷惑的本體名為非色識。『色識無體故識識體亦無』，色識沒有實體，所以非色識也沒有。為什麼呢？因為原因沒有了，所以結果也沒有。偈頌說： 『幻像及取幻，迷故說有二，如是無彼二，而有二可得。』 解釋：『幻像及取幻迷故說有二』，迷惑的人對於幻像和取幻，由於迷惑的緣故，說有能取和所取兩件事。『如是無彼二而有二可得』，這兩件事雖然沒有，但是二是可以得到的，因為由迷惑而顯現的緣故。問：這個譬喻想要顯示什麼？偈頌說： 『骨像及取骨，觀故亦說二，無二而說二，可得亦如是。』 解釋：『骨像及取骨觀故亦說二』，觀行人在骨像和取骨上，由於觀察的緣故，說有能觀和所觀兩件事。『無二而說二可得亦如是』，這兩件事雖然沒有，但是二也是可以得到的，因為由觀察而顯現的緣故。問：像這樣觀察之後，什麼法是所要對治的？什麼法是能對治的？偈頌說： 『應知所治體，謂彼法迷相，如是體無體，有非有如幻。』 解釋：『應知所治體，謂彼法迷相』，這裡應該知道，所要對治的本體就是法的迷惑之相。法的迷惑之相就是說，像這樣像這樣是實體。『如是體無體有非有如幻』，像這樣
【English Translation】 English version: Because of the nature of entities, one should not establish 'existence'. Question: How to refute 'boundlessness'? Answer: 'Boundlessness' is to refute slander. This clarifies that because of the nature of entities, understanding the mundane truth, one should not slander 'non-existence'. Question: How to prevent from tending towards the quiescence of the Hinayana? Answer: Prevent the regression from the Mahayana and tending towards the quiescence of the Hinayana. They are also the same. This clarifies that because these two are not different, one should not detest the nature of entities and enter the Nirvana of the Hinayana. The verse says: 'Rupa-vijnana (色識) is the cause of delusion, vijnana-vijnana (識識) is the nature of delusion, because the cause of rupa-vijnana is non-existent, the nature of vijnana-vijnana is also non-existent.' Explanation: 'Rupa-vijnana is the cause of delusion, vijnana-vijnana is the nature of delusion', the realm they are deluded by is called rupa-vijnana (form-consciousness), the entity that can delude them is called non-rupa-vijnana. 'Because rupa-vijnana has no nature, vijnana-vijnana also has no nature', because rupa-vijnana has no entity, therefore non-rupa-vijnana also does not exist. Why? Because the cause is non-existent, therefore the result is also non-existent. The verse says: 'Illusory image and grasping at illusion, due to delusion, it is said to be two, thus without those two, yet two can be obtained.' Explanation: 'Illusory image and grasping at illusion, due to delusion, it is said to be two', deluded people, regarding the illusory image and grasping at illusion, due to delusion, say there are two things, the grasper and the grasped. 'Thus without those two, yet two can be obtained', although these two things do not exist, two can be obtained, because they appear due to delusion. Question: What does this metaphor want to show? The verse says: 'Skeletal image and grasping at bone, due to contemplation, it is also said to be two, without two yet saying two, obtainable is also like this.' Explanation: 'Skeletal image and grasping at bone, due to contemplation, it is also said to be two', practitioners, regarding the skeletal image and grasping at bone, due to contemplation, say there are two things, the contemplator and the contemplated. 'Without two yet saying two, obtainable is also like this', although these two things do not exist, two can also be obtained, because they appear due to contemplation. Question: After contemplating like this, what dharma is to be treated? What dharma is the treatment? The verse says: 'One should know the nature to be treated, which is the deluded appearance of that dharma, thus the nature is non-nature, existence and non-existence are like illusion.' Explanation: 'One should know the nature to be treated, which is the deluded appearance of that dharma', here one should know that the nature to be treated is the deluded appearance of the dharma. The deluded appearance of the dharma means, like this like this is the entity. 'Thus the nature is non-nature, existence and non-existence are like illusion', like this
是體說有者。由虛妄分別故。說非有者。由能取所取二體與非體無別故。如是有亦如幻無亦如幻說此相如幻。偈曰。
應知能治體 念處等諸法 如是體無相 如幻亦如是
釋曰。應知能治體念處等諸法者。此中應知。能治體即是諸法。諸法者。謂佛所說念處等法。如是如是體故。如是體無相如幻亦如是者。彼體亦如幻。何以故。如諸凡夫所取。如是如是有體故。如諸佛所說。如是如是無體故。如是體無相。而佛世尊示現入胎出生逾城出家成正覺。如是無相而光顯現。是故如幻。問若諸法同如幻。以何義故。一為能治。一為所治。偈曰。
譬如強幻王 令余幻王退 如是清凈法 能令染法盡
釋曰。譬如強幻王令余幻王退者。彼能治凈法亦如幻王。由能對治染法得增上故。彼所治染法亦如幻王。由於境界得增上故。如是清凈法能令染法盡者。如彼強力幻王能令余幻王退。菩薩亦爾。知法如幻。能以凈法對治染法。是故無慢。問世尊處處說如幻如夢如焰如像如影如響如水月如化。如此八譬各何所顯。偈曰。
如幻至如化 次第譬諸行 二六二二六 一一一有三
釋曰。如幻至如化次第譬諸行者。幻譬內六入。無有我等體但光顯現故。夢譬外六入。所受用塵體無有故。
【現代漢語翻譯】 現代漢語譯本： 說『有』是指那些認為事物本體存在的人，這是由於虛妄分別的緣故。說『非有』是因為能取（認知的主體）和所取（認知的客體）的本體與非本體沒有區別。因此，說『有』也如幻象，說『無』也如幻象，這種狀態就像幻象一樣。偈頌說： 『應當知道能調伏煩惱的本體，就是念處等各種佛法。這些本體沒有實在的相狀，如同幻象一樣。』 解釋：『應當知道能調伏煩惱的本體，就是念處等各種佛法』，這裡應當知道，能調伏煩惱的本體就是各種佛法。各種佛法，是指佛陀所說的念處等法。像這樣，因為本體是這樣，『這些本體沒有實在的相狀，如同幻象一樣』，它們的本體也如同幻象。為什麼呢？因為就像凡夫所執取的，認為事物本體是真實存在的；又像諸佛所說的，認為事物本體是不存在的。因此，本體是沒有實在相狀的。然而，佛陀示現入胎、出生、逾越城墻、出家、成就正覺，雖然沒有實在的相狀，卻光明顯現，所以說如幻象。』 問：如果一切法都如同幻象，那麼根據什麼道理，一個成為能調伏者，一個成為所調伏者？偈頌說： 『譬如強大的幻術師，能使其他的幻術師退卻。同樣，清凈的佛法，能使染污的煩惱滅盡。』 解釋：『譬如強大的幻術師，能使其他的幻術師退卻』，那能調伏煩惱的清凈佛法也像幻術師一樣，因為它能對治染污的煩惱而得到增長。那所調伏的染污煩惱也像幻術師一樣，因為它在境界中得到增長。『同樣，清凈的佛法，能使染污的煩惱滅盡』，就像那強大的幻術師能使其他的幻術師退卻一樣，菩薩也是如此，知道一切法都如幻象，能用清凈的佛法對治染污的煩惱，所以不會產生傲慢。』 問：世尊在各處都說如幻、如夢、如焰、如像、如影、如響、如水月、如化，這八種譬喻各自顯示什麼？偈頌說： 『如幻到如化，依次比喻各種行（saṃskāra）。二六、二二、六，一一、一有三。』 解釋：『如幻到如化，依次比喻各種行』，幻象比喻內在的六入（ṣaḍāyatana），因為沒有我等實體，只是光明顯現的緣故。夢境比喻外在的六入，因為所受用的塵境沒有實體存在的緣故。
【English Translation】 English version: Those who assert the existence of entities do so because of false discriminations. Those who assert non-existence do so because there is no distinction between the essence and non-essence of the grasper (subject) and the grasped (object). Therefore, saying 'existence' is like an illusion, and saying 'non-existence' is also like an illusion; this state is like an illusion. The verse says: 'One should know that the entity that can subdue, such as the mindfulnesses (smṛti-upasthāna), and other dharmas, are like this. These entities have no real characteristics, just like an illusion.' Explanation: 'One should know that the entity that can subdue, such as the mindfulnesses, and other dharmas.' Here, one should know that the entity that can subdue is all dharmas. All dharmas refer to the mindfulnesses and other dharmas spoken by the Buddha. Like this, because the entity is like this, 'these entities have no real characteristics, just like an illusion,' their entity is also like an illusion. Why? Because just as ordinary people grasp, thinking the entity of things is real; and just as the Buddhas say, thinking the entity of things is non-existent. Therefore, the entity has no real characteristics. However, the World Honored One manifested entering the womb, being born, crossing the city walls, renouncing the world, and attaining perfect enlightenment. Although there are no real characteristics, it appears with radiant light, therefore it is said to be like an illusion.' Question: If all dharmas are like illusions, then according to what principle does one become the subduer and the other become the subdued? The verse says: 'Just like a powerful illusionist king, who can make other illusionist kings retreat. Similarly, pure dharma can make defiled dharmas cease.' Explanation: 'Just like a powerful illusionist king, who can make other illusionist kings retreat,' that pure dharma that can subdue defilements is also like an illusionist king, because it can counteract defiled dharmas and gain increase. That defiled dharma that is subdued is also like an illusionist king, because it gains increase in the realm of objects. 'Similarly, pure dharma can make defiled dharmas cease,' just like that powerful illusionist king can make other illusionist kings retreat, the Bodhisattva is also like this, knowing that all dharmas are like illusions, and can use pure dharma to counteract defiled dharmas, therefore arrogance does not arise.' Question: The World Honored One says in various places, like an illusion (māyā), like a dream (svapna), like a flame (marīci), like an image (pratibimba), like a shadow (chāyā), like an echo (pratiśruti), like the moon in water (udaka-candra), like a transformation (nirmita). What does each of these eight metaphors signify? The verse says: 'From like an illusion to like a transformation, they are used in order to exemplify various formations (saṃskāra). Two sixes, two twos, six, one one, one has three.' Explanation: 'From like an illusion to like a transformation, they are used in order to exemplify various formations,' illusion exemplifies the six internal sense bases (ṣaḍāyatana), because there is no entity of self or others, but only radiant appearances. Dream exemplifies the six external sense bases, because the objects of enjoyment have no real existence.
焰譬心及心數二法。由起迷故。像復譬內六入。由是宿業像故。影復譬外六入。由是內入影內入增上起故。響譬所說法。法如響故。水月譬依定法定則如水。法則如月。由彼澄靜法顯現故。化譬菩薩故意受生。不染一切所作事故。二六二二六一一一有三者。初二六謂內六入外六入。彼幻夢二譬。所顯二謂心及心數。彼炎譬所顯。復二六謂內六入外六入。彼像影二譬所顯。一一一謂說法三昧受生。彼響月化三譬所顯。已說真實義。次求能知智。偈曰。
不真及似真 真及似不真 如是四種智 能知一切境
釋曰。不真及似真真及似不真者。不真謂不真分別智。由不隨順出世智分別故。似真謂非真非不真分別智。從初極通達分由隨順出世智故。真謂出世無分別智。證真如故。似不真謂非分別非不分別智。即出世后得世智故。如是四種智慧知一切境者。由此四智具足知一切境界。已說求智。次說求染污及清凈。偈曰。
自界及二光 癡共諸惑起 如是諸分別 二實應遠離
釋曰。自界及二光癡共諸惑起者。自界謂自阿𪏭耶識種子。二光謂能取光所取光。此等分別。由共無明及諸餘惑故得生起。如是諸分別二實應遠離者。二實謂所取實及能取實。如是二實染污應求遠離。偈曰。
得彼三
【現代漢語翻譯】 現代漢語譯本： 『焰』譬喻心及心數（citta-caitta）二法。由於生起迷惑的緣故。 『像』譬喻內在的六入（sadayatana）。由於這是宿業之『像』的緣故。 『影』譬喻外在的六入（bahiratana）。由於這是內在的『入』，『影』，內在的『入』增上而生起的緣故。 『響』譬喻所說的法（dharma）。法就像迴響一樣。 『水月』譬喻依定法（samadhi-dharma），法則如水。法則如月。由於那澄靜之法顯現的緣故。 『化』譬喻菩薩（bodhisattva）故意受生。不沾染一切所作之事。 『二六二二六一一一』有三種含義。最初的『二六』指內在的六入和外在的六入。它們由『幻』和『夢』這兩個譬喻所顯示。所顯示的『二』指心及心數，由『焰』這個譬喻所顯示。再次的『二六』指內在的六入和外在的六入，由『像』和『影』這兩個譬喻所顯示。『一一一』指說法、三昧（samadhi）、受生，由『響』、『月』、『化』這三個譬喻所顯示。已經說了真實義，接下來尋求能知之智。偈頌說： 『不真及似真，真及似不真，如是四種智，能知一切境。』 解釋：『不真及似真，真及似不真』，『不真』指不真分別智。由於不隨順出世智（lokottara-jnana）分別的緣故。『似真』指非真非不真分別智。從最初極通達分，由於隨順出世智的緣故。『真』指出世無分別智。證得真如（tathata）的緣故。『似不真』指非分別非不分別智。即出世后得世智的緣故。『如是四種智慧知一切境』，由此四智具足地知曉一切境界。已經說了求智，接下來要說求染污和清凈。偈頌說： 『自界及二光，癡共諸惑起，如是諸分別，二實應遠離。』 解釋：『自界及二光，癡共諸惑起』，『自界』指自己的阿賴耶識（alayavijnana）種子。『二光』指能取光和所取光。這些分別，由於和無明（avidya）及諸餘惑共同作用而生起。『如是諸分別，二實應遠離』，『二實』指所取實和能取實。像這樣的兩種『實』，染污，應當尋求遠離。偈頌說： 『得彼三』
【English Translation】 English version: 'Flame' is a metaphor for the two dharmas of mind (citta) and mental factors (caitta). It is due to the arising of delusion. 'Image' is a metaphor for the six internal sense bases (sadayatana). It is because it is an 'image' of past karma. 'Shadow' is a metaphor for the six external sense bases (bahiratana). It is because it is the internal 'entry', the 'shadow', arising from the increase of the internal 'entry'. 'Echo' is a metaphor for the dharma (dharma) that is spoken. The dharma is like an echo. 'Moon in water' is a metaphor for the dharma based on samadhi (samadhi-dharma), the principle is like water. The principle is like the moon. It is due to the manifestation of that clear and still dharma. 'Transformation' is a metaphor for the bodhisattva (bodhisattva) intentionally taking birth. Not being tainted by all actions performed. 'Two sixes, two, two, six, one, one, one' have three meanings. The first 'two sixes' refer to the six internal and six external sense bases. They are revealed by the two metaphors of 'illusion' and 'dream'. The 'two' that are revealed refer to the mind and mental factors, which are revealed by the metaphor of 'flame'. The second 'two sixes' refer to the six internal and six external sense bases, which are revealed by the two metaphors of 'image' and 'shadow'. 'One, one, one' refers to the speaking of dharma, samadhi (samadhi), and taking birth, which are revealed by the three metaphors of 'echo', 'moon', and 'transformation'. Having spoken of the true meaning, next seeking the wisdom that can know. The verse says: 'Not true and similar to true, true and similar to not true, these four kinds of wisdom, can know all realms.' Explanation: 'Not true and similar to true, true and similar to not true', 'not true' refers to non-true discriminating wisdom. It is because it does not accord with the discriminating of transcendental wisdom (lokottara-jnana). 'Similar to true' refers to non-true and non-non-true discriminating wisdom. From the initial utmost understanding, it is because it accords with transcendental wisdom. 'True' refers to transcendental non-discriminating wisdom. It is because it realizes suchness (tathata). 'Similar to not true' refers to non-discriminating and non-non-discriminating wisdom. That is, the worldly wisdom attained after transcendence. 'These four kinds of wisdom can know all realms', by these four wisdoms, all realms are fully known. Having spoken of seeking wisdom, next speaking of seeking defilement and purity. The verse says: 'Self-realm and two lights, ignorance together with all afflictions arise, such discriminations, the two realities should be avoided.' Explanation: 'Self-realm and two lights, ignorance together with all afflictions arise', 'self-realm' refers to the seeds of one's own alaya consciousness (alayavijnana). 'Two lights' refer to the light of the grasper and the light of the grasped. These discriminations arise due to the co-action of ignorance (avidya) and all other afflictions. 'Such discriminations, the two realities should be avoided', 'two realities' refer to the reality of the grasped and the reality of the grasper. Such two 'realities', defiled, should be sought to be avoided. The verse says: 'Attaining those three'
緣已 自界處應學 如是二光滅 譬如調箭皮
釋曰。得彼三緣已自界處應學者。三緣謂內外俱。如前說。自界謂諸分別。應如是解。處謂名處。此名處應安心。應學謂修止觀二道。如是二光滅。譬如調箭皮者。謂分別二種光息。譬如柔皮熟䩕令軟。亦如調箭端曲令直轉依亦爾。若止若觀一一須修。得心慧二脫則二光不起。如是清凈應求至得。
大乘莊嚴經論卷第四 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第五
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
述求品之二
釋曰。已說求染凈。次說求唯識。偈曰。
能取及所取 此二唯心光 貪光及信光 二光無二法
釋曰。能取及所取此二唯心光者。求唯識人應知。能取所取。此之二種唯是心光。貪光及信光二光無二法者。如是貪等煩惱光。及信等善法光。如是二光亦無染凈二法。何以故。不離心光別有貪等信等染凈法故。是故二光亦無二相。偈曰。
種種心光起 如是種種相 光體非體故 不得彼法實
釋曰。種種心光起如是種種相者。種種心光即是種種事相。或異時起。或同時起。異時起者。謂貪光瞋光等。同時起者。謂信光進光等。光
【現代漢語翻譯】 現代漢語譯本 緣已，自界處應學 如是二光滅，譬如調箭皮
釋曰：得彼三緣已自界處應學者。三緣謂內外俱，如前說。自界謂諸分別，應如是解。處謂名處，此名處應安心。應學謂修止觀二道。如是二光滅，譬如調箭皮者，謂分別二種光息，譬如柔皮熟䩕令軟，亦如調箭端曲令直轉依亦爾。若止若觀一一須修，得心慧二脫則二光不起。如是清凈應求至得。
《大乘莊嚴經論》卷第四 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第五
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
述求品之二
釋曰：已說求染凈，次說求唯識。偈曰：
能取及所取，此二唯心光 貪光及信光，二光無二法
釋曰：能取及所取此二唯心光者，求唯識人應知，能取所取，此之二種唯是心光。貪光及信光二光無二法者，如是貪等煩惱光，及信等善法光，如是二光亦無染凈二法。何以故？不離心光別有貪等信等染凈法故。是故二光亦無二相。偈曰：
種種心光起，如是種種相 光體非體故，不得彼法實
釋曰：種種心光起如是種種相者，種種心光即是種種事相，或異時起，或同時起。異時起者，謂貪光瞋光等。同時起者，謂信光進光等。光
【English Translation】 English version Having the conditions, one should learn from one's own realm and place. When these two lights cease, it is like softening leather for an arrow.
Explanation: 'Having obtained those three conditions, one should learn from one's own realm and place.' The three conditions refer to both internal and external, as mentioned before. 'One's own realm' refers to all discriminations, and should be understood as such. 'Place' refers to the place of names, and one should settle the mind in this place of names. 'Should learn' refers to cultivating the two paths of cessation and contemplation (止觀). 'When these two lights cease, it is like softening leather for an arrow' means that the two kinds of light of discrimination cease, just as softening tough leather makes it pliable, or straightening a crooked arrow makes it straight. Transformation and reliance are also like this. Whether it is cessation or contemplation, each must be cultivated. If one attains the two liberations of mind and wisdom, then the two lights will not arise. One should seek to attain such purity.
《Treatise on the Ornament of the Great Vehicle》, Volume 4 Taisho Tripitaka, Volume 31, No. 1604, 《Treatise on the Ornament of the Great Vehicle》
《Treatise on the Ornament of the Great Vehicle》, Volume 5
Composed by Bodhisattva Asanga (無著菩薩)
Translated by Tripitaka Master Paramartha (波羅頗蜜多羅) from India of the Great Tang Dynasty
Chapter Two on Desiring (述求品之二)
Explanation: Having spoken of seeking defilement and purity, next I will speak of seeking only consciousness. The verse says:
The grasper and the grasped, these two are only the light of mind. The light of greed and the light of faith, these two lights have no two dharmas.
Explanation: 'The grasper and the grasped, these two are only the light of mind' means that one who seeks only consciousness should know that the grasper and the grasped, these two kinds, are only the light of mind. 'The light of greed and the light of faith, these two lights have no two dharmas' means that the light of afflictions such as greed, and the light of wholesome dharmas such as faith, these two lights also have no two dharmas of defilement and purity. Why? Because apart from the light of mind, there are no separate defiled and pure dharmas such as greed and faith. Therefore, these two lights also have no two aspects. The verse says:
Various lights of mind arise, thus various appearances. Because the substance of light is non-substantial, one cannot obtain the reality of those dharmas.
Explanation: 'Various lights of mind arise, thus various appearances' means that various lights of mind are various phenomena, arising either at different times or at the same time. Arising at different times refers to the light of greed, the light of anger, etc. Arising at the same time refers to the light of faith, the light of diligence, etc. Light
體非體故不得彼法實者。如是染位心數凈位心數。唯有光相而無光體。是故世尊不說彼為真實之法。已說求唯識。次說求諸相。偈曰。
所相及能相 如是相差別 為攝利眾生 諸佛開示現
釋曰。相有二種。一者所相。二者能相。此偈總舉。余偈別釋。偈曰。
共及心及見 及位及不轉 略說所相五 廣說則無量
釋曰。共及心及見及位及不轉者。所相有五。一者色法。二者心法。三者心數法。四者不相應法。五者無為法。彼共者謂色法。心者謂識法。見者謂心數法。位者謂不相應法。不轉者謂虛空等無為法。略說所相五廣說則無量者。彼識常起如是五相。此五所相是世尊略說。若廣說者則有無量差別。已說所相諸相。次說能相諸相。偈曰。
意言與習光 名義互光起 非真分別故 是名分別相
釋曰。能相略說有三種。謂分別相。依他相。真實相。此偈顯示分別相。此相復有三種。一有覺分別相。二無覺分別相。三相因分別相。意言者謂義想。義即想境。想即心數。由此想于義能如是如是起意言解。此是有覺分別相。習光者。習謂意言種子。光謂從彼種子直起義光未能如是如是起意言解。此是無覺分別相。名義互光起者。謂依名起義。光依義起。名光境界。非
【現代漢語翻譯】 現代漢語譯本： 『體非體故不得彼法實者』。意思是說，因為它們本身不是實體，所以不能獲得那真實的法。就像染位（Klesha）（煩惱狀態）的心數（Citta-vrtti）（心理活動）和凈位（Vishuddha）（清凈狀態）的心數，只有光相而沒有光體。因此，世尊（Bhagavan）（佛陀）不說它們是真實的法。上面已經說了求唯識（Vijnapti-matra）（唯識）的道理，接下來要說求諸相的道理。偈頌說：
『所相及能相，如是相差別，為攝利眾生，諸佛開示現。』
解釋：相有兩種，一是所相，二是能相。這句偈頌是總的概括，其餘的偈頌是分別解釋。偈頌說：
『共及心及見，及位及不轉，略說所相五，廣說則無量。』
解釋：『共及心及見及位及不轉』，所相有五種：一是色法（Rupa）（物質現象），二是心法（Citta）（心識），三是心數法（Caitasika）（心理作用），四是不相應法（Citta-viprayukta-samskara）（非相應行法），五是無為法（Asamskrta）（無為法）。『彼共者謂色法』，『共』指的是色法。『心者謂識法』，『心』指的是識法。『見者謂心數法』，『見』指的是心數法。『位者謂不相應法』，『位』指的是不相應法。『不轉者謂虛空等無為法』，『不轉』指的是虛空（Akasa）等無為法。『略說所相五廣說則無量者』，識經常生起這五種相。這五種所相是世尊簡略的說法，如果廣說，則有無量的差別。上面已經說了所相的各種相，接下來要說能相的各種相。偈頌說：
『意言與習光，名義互光起，非真分別故，是名分別相。』
解釋：能相簡略地說有三種，即分別相（Parikalpita）（遍計所執相），依他相（Paratantra）（依他起相），真實相（Parinispanna）（圓成實相）。這句偈頌顯示的是分別相。這種相又有三種：一是有覺分別相，二是無覺分別相，三是相因分別相。『意言者謂義想』，『意言』指的是對意義的想像，『義』就是想像的境，『想』就是心數。由於這種想像，對於意義能夠這樣這樣地生起意言理解，這就是有覺分別相。『習光者』，『習』指的是意言的種子，『光』指的是從那個種子直接生起的意義之光，還不能夠這樣這樣地生起意言理解，這就是無覺分別相。『名義互光起者』，指的是依靠名而生起義之光，依靠義而生起名之光境界。因為不是真實的分別，所以叫做分別相。
【English Translation】 English version: 'Because they are not entities, they cannot obtain the reality of that Dharma.' This means that because they themselves are not entities, they cannot attain that true Dharma. Like the Citta-vrtti (mental activities) in the Klesha (affliction) state and the Citta-vrtti in the Vishuddha (purified) state, they only have the appearance of light but not the substance of light. Therefore, the Bhagavan (World-Honored One/Buddha) does not say that they are real Dharmas. Having spoken about seeking Vijnapti-matra (Consciousness-only), next we will speak about seeking all aspects. The verse says:
'The perceived aspect and the perceiving aspect, such differences in aspects, for the sake of gathering and benefiting sentient beings, the Buddhas reveal and show.'
Explanation: There are two kinds of aspects: the perceived aspect and the perceiving aspect. This verse is a general summary, and the remaining verses are separate explanations. The verse says:
'Common, and mind, and perception, and position, and non-transformation, briefly speaking, there are five perceived aspects; broadly speaking, they are limitless.'
Explanation: 'Common, and mind, and perception, and position, and non-transformation,' there are five kinds of perceived aspects: first, Rupa (form/matter); second, Citta (mind/consciousness); third, Caitasika (mental functions); fourth, Citta-viprayukta-samskara (non-associated formations); and fifth, Asamskrta (unconditioned/unfabricated). 'Common' refers to Rupa. 'Mind' refers to consciousness. 'Perception' refers to mental functions. 'Position' refers to non-associated formations. 'Non-transformation' refers to Asamskrta such as Akasa (space). 'Briefly speaking, there are five perceived aspects; broadly speaking, they are limitless,' consciousness constantly arises with these five aspects. These five perceived aspects are the Buddha's brief explanation; if explained broadly, there would be limitless differences. Having spoken about the various aspects of the perceived, next we will speak about the various aspects of the perceiver. The verse says:
'Ideation and habitual light, name and meaning arise mutually, because they are not true discriminations, they are called discriminating aspects.'
Explanation: Briefly speaking, there are three kinds of perceiving aspects: Parikalpita (conceptual/imaginary), Paratantra (dependent), and Parinispanna (perfected). This verse reveals the Parikalpita aspect. This aspect has three kinds: first, conscious discriminating aspect; second, unconscious discriminating aspect; and third, aspect-cause discriminating aspect. 'Ideation' refers to the thought of meaning; 'meaning' is the object of thought, and 'thought' is a mental function. Because of this thought, one can generate ideational understanding of the meaning in this way or that way; this is the conscious discriminating aspect. 'Habitual light,' 'habit' refers to the seed of ideation, and 'light' refers to the light of meaning that arises directly from that seed, but is not yet able to generate ideational understanding in this way or that way; this is the unconscious discriminating aspect. 'Name and meaning arise mutually' refers to relying on name to generate the light of meaning, and relying on meaning to generate the realm of name-light. Because it is not true discrimination, it is called the discriminating aspect.
真唯是分別世間。所謂若名若義。此是相因分別相。如此三種相。悉是非真分別。是名分別相。偈曰。
所取及能取 二相各三光 不真分別故 是說依他相
釋曰。此偈顯示依他相。此相中自有所取相及能取相。所取相有三光。謂句光義光身光。能取相有三光。謂意光受光分別光。意謂一切時染污識。受謂五識身。分別謂意識。彼所取相三光及能取相三光。如此諸光。皆是不真分別故。是依他相。偈曰。
無體體無二 非寂靜寂靜 以無分別故 是說真實相
釋曰。此偈顯示真實相真實謂如也。此相有三種。一自相。二染凈相。三無分別相。無體體無二者。是真實自相。無體者。一切諸法但分別故。體者。以無體為體故。無二者。體無體無別故。非寂靜寂靜者。是真實染凈相。非寂靜者。由客塵煩惱故。寂靜者。由自性清凈故。以無分別故者。是真實無分別相。由分別不行境界。無戲論故。已說三種能相。複次偈曰。
應知五學境 正法及正憶 心界有非有 第五說轉依
釋曰。彼能相復有五種學境。一能持。二所持。三映象。四明悟。五轉依。能持者。謂佛所說正法。由此法持彼能緣故所持者。即正憶念。由正法所持故。映象者。謂心界。由得定故。安心法界
【現代漢語翻譯】 現代漢語譯本： 真實只是分別世間，也就是所謂的名和義。這是相因分別相。這三種相，都不是真實的分別，這叫做分別相。偈語說： 『所取和能取，二相各有三光，因為不真實的分別，所以說是依他相。』 解釋：這首偈語顯示了依他相。此相中自身有所取相和能取相。所取相有三種光，分別是句光、義光、身光。能取相有三種光，分別是意光、受光、分別光。意是指一切時染污識。受是指五識身。分別是指意識。那些所取相的三光和能取相的三光，這些光都是不真實的分別，所以是依他相。偈語說： 『無體和體無二，非寂靜和寂靜，因為沒有分別，所以說是真實相。』 解釋：這首偈語顯示了真實相，真實就是如。此相有三種：一是自相，二是染凈相，三是無分別相。『無體和體無二』，是真實自相。『無體』，是因為一切諸法都只是分別。『體』，是因為以無體為體。『無二』，是因為體和無體沒有區別。『非寂靜和寂靜』，是真實染凈相。『非寂靜』，是因為有客塵煩惱。『寂靜』，是因為有自性清凈。『因為沒有分別』，是真實無分別相，因為分別不行於境界，沒有戲論。已經說了三種能相。再次，偈語說： 『應當知道五種學境，正法和正憶，心界有和非有，第五是說轉依。』 解釋：那些能相還有五種學境：一是能持，二是所持，三是映象，四是明悟，五是轉依。『能持』，是指佛所說的正法（Saddharma），因為此法能持彼能緣故。『所持』，就是正憶念（Samyak Smriti），因為被正法所持故。『映象』，是指心界（Citta-dhatu），因為得到禪定故，安心於法界（Dharmadhatu）。
【English Translation】 English version: Verily, it is only the discrimination of the world, that is, names and meanings. This is the mutually dependent discrimination aspect. These three aspects are all unreal discriminations, and this is called the discrimination aspect. The verse says: 'The object taken and the subject taking, these two aspects each have three lights; because of unreal discrimination, it is said to be the dependent aspect.' Explanation: This verse reveals the dependent aspect (Paratantra-lakshana). In this aspect, there are the object-taken aspect (Grahya-lakshana) and the subject-taking aspect (Grahaka-lakshana). The object-taken aspect has three lights: sentence-light (Vak-prabha), meaning-light (Artha-prabha), and body-light (Kaya-prabha). The subject-taking aspect has three lights: intention-light (Manas-prabha), sensation-light (Vedana-prabha), and discrimination-light (Vikalpa-prabha). 'Intention' refers to the defiled consciousness (Klista-mana) at all times. 'Sensation' refers to the five sense consciousnesses (Panca-vijnana-kaya). 'Discrimination' refers to the mind consciousness (Mano-vijnana). Those three lights of the object-taken aspect and the three lights of the subject-taking aspect, all these lights are unreal discriminations, therefore it is the dependent aspect. The verse says: 'No substance and substance non-dual, non-quiescent and quiescent, because of no discrimination, it is said to be the true aspect.' Explanation: This verse reveals the true aspect (Parinispanna-lakshana). 'True' means 'suchness'. This aspect has three types: first, the self-aspect (Svalaksana); second, the defiled and purified aspect (Samala-nirmala-lakshana); and third, the non-discrimination aspect (Nirvikalpa-lakshana). 'No substance and substance non-dual' is the true self-aspect. 'No substance' is because all dharmas are merely discriminations. 'Substance' is because it takes no-substance as its substance. 'Non-dual' is because substance and no-substance are not different. 'Non-quiescent and quiescent' is the true defiled and purified aspect. 'Non-quiescent' is because of the afflictions of adventitious dust. 'Quiescent' is because of the purity of self-nature. 'Because of no discrimination' is the true non-discrimination aspect, because discrimination does not operate in the realm, and there is no conceptual proliferation (Nisprapanca). The three aspects have been explained. Again, the verse says: 'One should know the five learning realms: the true Dharma (Saddharma) and right mindfulness (Samyak Smriti), the mind-realm (Citta-dhatu) existent and non-existent, the fifth speaks of transformation of the basis (Asraya-paravrtti).' Explanation: Those aspects also have five learning realms: first, the sustainer; second, the sustained; third, the mirror image; fourth, clear understanding; and fifth, the transformation of the basis. 'The sustainer' refers to the true Dharma (Saddharma) spoken by the Buddha, because this Dharma sustains the object that is cognized. 'The sustained' is right mindfulness (Samyak Smriti), because it is sustained by the true Dharma. 'The mirror image' refers to the mind-realm (Citta-dhatu), because of obtaining samadhi, settling the mind in the Dharma-realm (Dharmadhatu).
如先所說。皆見是名。定心為鏡法界為像故。明悟者。出世間慧。彼有如實見有。非有如實見非有。有謂法無我。非有謂能取所取於此明見故。轉依者。偈曰。
聖性證平等 解脫事亦一 勝則有五義 不減亦不增
釋曰。聖性證平等解脫事亦一者。聖性謂無漏界。證平等者。諸聖同得故。解脫事亦一者。諸佛聖性與聲聞緣覺平等。由解脫同故。勝則有五義不減亦不增者。雖復聖性平等。然諸佛最勝自有五義。一者清凈勝。由漏習俱盡故。二者普遍勝。由剎土通凈故。三者身勝。由法身故。四者受用勝。由轉法輪受用不斷故。五者業勝。由住兜率天等現諸化事利益眾生故。不減者。謂染分減時。不增者。謂凈分增時。此是五種學地解相似。彼解脫所相法及三種能相法故。已說所相能相。次說求解脫偈曰。
如是種子轉 句義身光轉 是名無漏界 三乘同所依
釋曰。如是種子轉者。阿梨耶識轉故。句義身光轉者。謂余識轉故。是名無漏界者。由解脫故。三乘同所依者。聲聞緣覺與佛同依止故。偈曰。
意受分別轉 四種自在得 次第無分別 剎土智業故
釋曰。意受分別轉四種自在得者。若意若受若分別。如此三光若轉即得四種自在。問何者為四。答次第無分別剎
【現代漢語翻譯】 現代漢語譯本： 如先前所說，（眾生）所見的一切都只是名字而已。以定心為鏡，法界為影像，所以能夠明悟。（這裡的）明悟，指的是出世間的智慧。對於存在，他們如實地見為存在；對於不存在，他們如實地見為不存在。存在，指的是法無我（Dharma-nairatmya）；不存在，指的是能取和所取（Grahaka-grahya）。因為對這些能夠清楚地明見，所以能夠轉依。（關於轉依），偈頌說： 『聖性證平等，解脫事亦一，勝則有五義，不減亦不增。』 解釋：『聖性證平等，解脫事亦一』，聖性指的是無漏界（Anasrava-dhatu）。『證平等者』，指的是諸位聖者共同證得（無漏界）。『解脫事亦一者』，指的是諸佛的聖性與聲聞（Sravaka）、緣覺（Pratyekabuddha）平等，因為解脫是相同的。『勝則有五義，不減亦不增者』，雖然聖性是平等的，但是諸佛最為殊勝，自有五種意義。第一是清凈殊勝，因為煩惱和習氣都已斷盡。第二是普遍殊勝，因為剎土都通達清凈。第三是身殊勝，因為是法身（Dharmakaya）。第四是受用殊勝，因為轉法輪（Dharmacakra）的受用不斷。第五是業殊勝，因為住在兜率天（Tusita）等處，示現各種化身來利益眾生。『不減者』，指的是染污的部分減少時。『不增者』，指的是清凈的部分增加時。這是五種學地（Siksa-bhumi）的解脫相似之處，因為他們理解了所相法（Lakshana-dharma）和三種能相法（Samartha-lakshana-dharma）。已經說了所相和能相，接下來要說求解脫，偈頌說： 『如是種子轉，句義身光轉，是名無漏界，三乘同所依。』 解釋：『如是種子轉者』，指的是阿梨耶識（Alaya-vijnana）轉變的緣故。『句義身光轉者』，指的是其餘的識轉變的緣故。『是名無漏界者』，是因為解脫的緣故。『三乘同所依者』，指的是聲聞、緣覺與佛共同依止（無漏界）的緣故。偈頌說： 『意受分別轉，四種自在得，次第無分別，剎土智業故。』 解釋：『意受分別轉，四種自在得者』，如果意（Manas）、受（Vedana）、分別（Samjna）這三種光轉變，就能得到四種自在。問：哪四種自在？答：次第無分別，剎
【English Translation】 English version: As previously stated, all that is seen are merely names. With a concentrated mind as a mirror and the Dharmadhatu (Dharmadhatu) as the image, one can achieve enlightenment. 'Enlightenment' here refers to supramundane wisdom. For existence, they truly see it as existence; for non-existence, they truly see it as non-existence. Existence refers to Dharma-nairatmya (Dharma-nairatmya, selflessness of phenomena); non-existence refers to the grasper and the grasped (Grahaka-grahya). Because of this clear and distinct seeing, transformation is possible. Regarding transformation, the verse says: 'The holy nature proves equality, the matter of liberation is also one, superiority has five meanings, neither decreasing nor increasing.' Explanation: 'The holy nature proves equality, the matter of liberation is also one,' holy nature refers to the Anasrava-dhatu (Anasrava-dhatu, undefiled realm). 'Proves equality' means that all sages attain it together. 'The matter of liberation is also one' means that the holy nature of all Buddhas is equal to that of Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), because liberation is the same. 'Superiority has five meanings, neither decreasing nor increasing,' although the holy nature is equal, the Buddhas are the most superior and have five meanings of their own. First is the superiority of purity, because afflictions and habitual tendencies are completely exhausted. Second is the superiority of universality, because the Buddha-fields are all thoroughly purified. Third is the superiority of body, because it is the Dharmakaya (Dharmakaya, Dharma Body). Fourth is the superiority of enjoyment, because the enjoyment of turning the Dharmacakra (Dharmacakra, Wheel of Dharma) is continuous. Fifth is the superiority of activity, because residing in Tusita (Tusita) heaven and manifesting various transformations to benefit sentient beings. 'Neither decreasing' refers to when the defiled part decreases. 'Nor increasing' refers to when the pure part increases. These are the similarities in liberation of the five stages of learning (Siksa-bhumi), because they understand the Lakshana-dharma (Lakshana-dharma, characteristic dharma) and the three Samartha-lakshana-dharma (Samartha-lakshana-dharma, capable characteristic dharmas). Having spoken of the characteristic and capable characteristics, next we will speak of seeking liberation, the verse says: 'Thus the seed transforms, the phrase meaning body light transforms, this is called the undefiled realm, the three vehicles rely on the same.' Explanation: 'Thus the seed transforms' refers to the transformation of the Alaya-vijnana (Alaya-vijnana, store consciousness). 'The phrase meaning body light transforms' refers to the transformation of the remaining consciousnesses. 'This is called the undefiled realm' is because of liberation. 'The three vehicles rely on the same' refers to the fact that Sravakas, Pratyekabuddhas, and Buddhas all rely on the same (undefiled realm). The verse says: 'Mind feeling discrimination transforms, the four kinds of sovereignty are attained, successively without discrimination, Buddha-field wisdom activity therefore.' Explanation: 'Mind feeling discrimination transforms, the four kinds of sovereignty are attained,' if Manas (Manas, mind), Vedana (Vedana, feeling), and Samjna (Samjna, discrimination), these three lights transform, then the four kinds of sovereignty can be attained. Question: What are the four kinds of sovereignty? Answer: Successively without discrimination, Buddha-
土智業故。一得無分別自在。二得剎土自在。三得智自在。四得業自在。偈曰。
應知后三地 說有四自在 不動地有二 餘地各餘一
釋曰。應知后三地說有四自在者。謂不動地善慧地法雲地。成就彼四種自在。不動地有二餘地各餘一者。不動地有第一無分別自在。第二剎土自在由無功用無分別故。由剎土清凈故。善慧地有第三智自在。由得四辯善巧勝故。法雲地有第四業自在。由諸通業無障礙故。偈曰。
三有二無我 了入真唯識 亦無唯識光 得離名解脫
釋曰。復有別解脫門。三有二無我了入真唯識者。由知二無我為方便故。菩薩於三有中分別人法皆無有體。是故無我。如是知已。亦非一向都無有體。取一切諸法真實唯識故。亦無唯識光得離名解脫者。菩薩爾時安心唯識。識光亦無即得解脫。何以故。由人法不可得離有所得故。偈曰。
能持所持聚 觀故唯有名 觀名不見名 無名得解脫
釋曰。復有別解脫門。能持所持聚者。能持謂所聞法。所持謂正憶念。聚謂福智滿。由先聚力故而有所持。觀故唯有名者。但有言說無有義故。複次唯名者。唯識故。複次唯名者。非色四陰故。觀名不見名無名得解脫者。複次觀所觀名復不見名。由義無體故。又不見識故
【現代漢語翻譯】 現代漢語譯本： 土智業故（因為土地、智慧和事業的緣故）。獲得四種自在：一、獲得無分別自在；二、獲得剎土（佛國凈土）自在；三、獲得智自在；四、獲得業自在。偈頌說： 『應當知道后三地，說有四種自在，不動地有兩種，其餘地各有一種。』 解釋：『應當知道后三地說有四種自在』，指的是不動地（Achala-bhumi）、善慧地（Sadhumati-bhumi）、法雲地（Dharmamegha-bhumi）。成就這四種自在。『不動地有兩種，其餘地各有一種』，不動地有第一種無分別自在，第二種剎土自在，因為沒有功用和分別的緣故，因為剎土清凈的緣故。善慧地有第三種智自在，因為獲得四種辯才善巧殊勝的緣故。法雲地有第四種業自在，因為各種神通事業沒有障礙的緣故。偈頌說： 『三有二無我，了入真唯識，亦無唯識光，得離名解脫。』 解釋：又有其他的解脫門。『三有二無我了入真唯識』，因為知道二無我（人無我、法無我）作為方便的緣故，菩薩在三有（欲有、色有、無色有）中分別人法都沒有實體，所以是無我。像這樣知道以後，也不是一概地都沒有實體，取一切諸法真實唯識的緣故。『亦無唯識光得離名解脫』，菩薩在這個時候安心於唯識，識光也沒有就得到解脫。為什麼呢？因為人法不可得，離開有所得的緣故。偈頌說： 『能持所持聚，觀故唯有名，觀名不見名，無名得解脫。』 解釋：又有其他的解脫門。『能持所持聚』，能持指的是所聽聞的佛法，所持指的是正確的憶念，聚指的是福德和智慧圓滿。因為先前的聚集力量，所以才有所持。『觀故唯有名』，只是有言語的表達，沒有實際的意義的緣故。進一步說，『唯名』，是因為唯識的緣故。進一步說，『唯名』，不是色受想行識四陰的緣故。『觀名不見名無名得解脫』，進一步說，觀察所觀察的名，又不見名，因為意義沒有實體的緣故。又因為不見識的緣故。
【English Translation】 English version: Due to the causes of earth, wisdom, and karma (土智業故), one attains four kinds of freedom: first, the freedom of non-discrimination (無分別自在); second, the freedom of Buddha-fields (剎土自在); third, the freedom of wisdom (智自在); and fourth, the freedom of karma (業自在). A verse says: 『It should be known that the latter three grounds, are said to have four freedoms; the Immovable Ground has two, and the remaining grounds each have one.』 Explanation: 『It should be known that the latter three grounds are said to have four freedoms』 refers to the Achala-bhumi (不動地, Immovable Ground), the Sadhumati-bhumi (善慧地, Ground of Good Wisdom), and the Dharmamegha-bhumi (法雲地, Cloud of Dharma Ground). These achieve those four kinds of freedom. 『The Immovable Ground has two, and the remaining grounds each have one』: the Immovable Ground has the first freedom of non-discrimination and the second freedom of Buddha-fields, because of the absence of effort and discrimination, and because of the purity of the Buddha-fields. The Ground of Good Wisdom has the third freedom of wisdom, because of attaining the skillful and excellent four kinds of eloquence. The Cloud of Dharma Ground has the fourth freedom of karma, because all supernatural karmas are without obstruction. A verse says: 『Three existences and two non-selves, thoroughly enter true only-consciousness; also without only-consciousness light, attaining detachment is called liberation.』 Explanation: There is also another gate of liberation. 『Three existences and two non-selves, thoroughly enter true only-consciousness』: because of knowing the two non-selves (non-self of persons and non-self of phenomena) as a means, Bodhisattvas in the three existences (desire realm, form realm, formless realm) discern that neither persons nor phenomena have substance, therefore it is non-self. Having known this, it is not that they entirely lack substance, because they take all phenomena as truly only-consciousness. 『Also without only-consciousness light, attaining detachment is called liberation』: Bodhisattvas at this time settle their minds in only-consciousness, and without the light of consciousness, they attain liberation. Why? Because persons and phenomena are unattainable, and they are detached from what is attainable. A verse says: 『That which can hold and that which is held gather, viewed as only a name; viewing the name, not seeing the name, without name, liberation is attained.』 Explanation: There is also another gate of liberation. 『That which can hold and that which is held gather』: that which can hold refers to the Dharma that is heard, that which is held refers to correct mindfulness, and gather refers to the fullness of merit and wisdom. Because of the power of previous gathering, there is that which is held. 『Viewed as only a name』: there is only verbal expression, without actual meaning. Furthermore, 『only a name』 is because of only-consciousness. Furthermore, 『only a name』 is not the four skandhas (form, feeling, perception, mental formations, consciousness). 『Viewing the name, not seeing the name, without name, liberation is attained』: furthermore, observing the observed name, one does not see the name, because the meaning has no substance. Also, because one does not see consciousness.
。又不見非色四陰故。如是名亦不可得。離有所得故。故名解脫。偈曰。
我見熏習心 流轉于諸趣 安心住于內 迴流說解脫
釋曰。復有別解脫門。我見熏習。心流轉于諸趣者。有二種我見滋灰故言熏習。由此熏習為因。是故流轉生死。安心住于內。迴流說解脫者。若知所緣不可得。置心於內攝令不散。即回彼流說名解脫。已說求解脫。次求無自體。偈曰。
自無及體無 及以體不住 如執無體故 法成無自體
釋曰。自無及體無及以體不住者。自無謂諸法自然無。由不自起故。不自起者。屬因緣故。體無謂諸法已滅者不復起故。及以體不住者。現在諸法剎那剎那不住故。此三種無自體。遍一切有為相。是義應知。如執無體故法成無自體者。如所執著實無自體。由自體無體故。如諸凡夫。于自體執著常樂我凈。如是異分別相亦復無體。是故一切諸法成無自體。偈曰。
無自體故成 前為后依止 無生復無滅 本靜性涅槃
釋曰。無自體故成前為后依止者。由前無性故次第成立后無生等。問此云何。答無生復無滅本靜性涅槃。若無性則無生。若無生則無滅。若無滅則本來寂靜。若本來寂靜則自性涅槃。如是前前次第為後後依止。此義得成。已說求無自性。次說求
【現代漢語翻譯】 現代漢語譯本： 又因為沒有看見非色的四陰（skandha，蘊），所以說『名』也是不可得的，因為離開了有所得的執著，所以叫做解脫。偈語說： 『我見熏習心，流轉于諸趣，安心住于內，迴流說解脫。』 解釋說：又有另外一種解脫之門。『我見熏習，心流轉于諸趣』，有兩種我見在滋長，所以說是熏習。由於這種熏習作為原因，所以流轉于生死之中。『安心住于內，迴流說解脫』，如果知道所緣是不可得的，將心安住在內，收攝使它不散亂，就使它迴轉，這叫做解脫。已經說了求解脫，接下來求無自體。偈語說： 『自無及體無，及以體不住，如執無體故，法成無自體。』 解釋說：『自無及體無及以體不住』，自無是指諸法自然而然是空的，因為它不是自己產生的。不是自己產生的，是因為它依賴於因緣。體無是指諸法已經滅亡了，不會再產生。『及以體不住』是指現在的諸法，剎那剎那都在變化，不會停住。這三種無自體，普遍存在於一切有為法之中，這個道理應該知道。『如執無體故，法成無自體』，就像所執著的，實際上沒有自體，由於自體沒有實體，就像那些凡夫，對於自體執著常、樂、我、凈，像這樣的異分別相也沒有實體，所以一切諸法都是沒有自體的。偈語說： 『無自體故成，前為后依止，無生復無滅，本靜性涅槃。』 解釋說：『無自體故成，前為后依止』，由於前面沒有自性，所以次第成立後面的無生等等。問：這是什麼意思呢？答：『無生復無滅，本靜性涅槃』。如果沒有自性，就沒有生；如果沒有生，就沒有滅；如果沒有滅，就本來寂靜；如果本來寂靜，就是自性涅槃。像這樣，前前次第作為後後依止，這個道理才能成立。已經說了求無自性，接下來要說求……
【English Translation】 English version: Furthermore, because the four skandhas (skandha, aggregates) that are not form are not seen, it is said that 'name' is also unattainable, because it is free from the attachment of having something to attain, therefore it is called liberation. The verse says: 'The mind,熏習 (xunxi, influenced) by the view of self, flows through all destinies, settling the mind within, reversing the flow is said to be liberation.' Explanation: There is another gate of liberation. 'The mind, 熏習 (xunxi, influenced) by the view of self, flows through all destinies,' there are two kinds of views of self that are growing, so it is said to be 熏習 (xunxi, influenced). Because of this 熏習 (xunxi, influence) as the cause, therefore it flows through birth and death. 'Settling the mind within, reversing the flow is said to be liberation,' if one knows that what is conditioned is unattainable, settling the mind within, restraining it so that it is not scattered, then it is reversed, this is called liberation. Having spoken of seeking liberation, next seeking no self-nature. The verse says: 'Selflessness and substance-lessness, and also substance not abiding, like grasping substance-lessness, the dharma becomes without self-nature.' Explanation: 'Selflessness and substance-lessness, and also substance not abiding,' selflessness means that all dharmas are naturally empty, because they do not arise by themselves. Not arising by themselves is because they depend on conditions. Substance-lessness means that all dharmas that have already ceased will not arise again. 'And also substance not abiding' means that the present dharmas are changing moment by moment, not staying still. These three kinds of no self-nature are universally present in all conditioned dharmas, this principle should be known. 'Like grasping substance-lessness, the dharma becomes without self-nature,' like what is grasped, in reality there is no self-nature, because the self-nature has no substance, like those ordinary people, clinging to permanence, bliss, self, and purity in the self-nature, like this different aspect of discrimination also has no substance, therefore all dharmas are without self-nature. The verse says: 'Because of no self-nature, it is established, the former is the support for the latter, no birth and also no death, originally tranquil, nature is nirvana (nirvana, enlightenment).' Explanation: 'Because of no self-nature, it is established, the former is the support for the latter,' because the former has no self-nature, therefore the subsequent no birth and so on are established in order. Question: What does this mean? Answer: 'No birth and also no death, originally tranquil, nature is nirvana (nirvana, enlightenment).' If there is no self-nature, there is no birth; if there is no birth, there is no death; if there is no death, it is originally tranquil; if it is originally tranquil, it is self-nature nirvana (nirvana, enlightenment). Like this, the former in order is the support for the latter, this principle can be established. Having spoken of seeking no self-nature, next to speak of seeking...
無生忍偈曰。
本來及真實 異相及自相 自然及無異 染污差別八
釋曰。有八種無起法。名無生法忍。一者本來無起。由生死非有本起故。二者真實無起。由法無先後異先起法無故。三者異相無起。由非舊種處更得起故。四者自相無起。由分別性畢竟不起故。五者自然無起。由依他性自性不起故。六者無異無起。由真實性非有異體起故。七者染污無起。由盡智時染污諸見不復起故。八者差別無起。由諸佛法身非有差別起故。此八無起法。說名無生法忍。已說求無生忍。次說求一乘。偈曰。
法無我解脫 同故性別故 得二意變化 究竟說一乘
釋曰。此中八意佛說一乘。一者法同故。謂聲聞等人無別法界。由所趣同故。故說一乘。二者無我同故。謂聲聞等人同無我體。由趣者同故。故說一乘。三者解脫同故。謂聲聞等人同滅惑障。由出離同故。故說一乘。四者性別故。謂不定三乘性人引入大乘。故說一乘。五者諸佛得同自意故。謂諸佛得如此意如我所得。一切眾生亦同我得。由此意故。故說一乘。六者聲聞得作佛意故。謂諸聲聞昔行大菩提聚時有定作佛性。彼時佛加故勝攝故。得自知作佛意。由此人前後相續無別。故說一乘。七者變化故。謂佛示現聲聞而般涅槃為教化故。如佛
【現代漢語翻譯】 現代漢語譯本：無生法忍的偈頌說：
『本來和真實，異相和自相， 自然和無異，染污差別這八種。』
解釋：有八種不起之法，名為無生法忍。（1）本來無起：因為生死並非有其本來的生起。（2）真實無起：因為法沒有先後，沒有先起的法。（3）異相無起：因為不是從舊的種子處再次生起。（4）自相無起：因為分別的自性畢竟不會生起。（5）自然無起：因為依他性（Paratantra-svabhava）的自性不會生起。（6）無異無起：因為真實性（Tathata）並非有不同的自體生起。（7）染污無起：因為在盡智（Ksaya-jnana）時，染污的各種見解不再生起。（8）差別無起：因為諸佛的法身並非有差別的生起。
這八種無起之法，被稱為無生法忍。已經說了求無生法忍，接下來講述求一乘（Ekayana）。偈頌說：
『法無我和解脫，相同故和性別故， 得二意和變化，究竟說一乘。』
解釋：這裡有八種意義，佛說一乘。（1）法相同故：指聲聞（Sravaka）等人沒有不同的法界（Dharmadhatu），因為所趨向相同，所以說一乘。（2）無我相同故：指聲聞等人相同于無我的體性，因為趨向者相同，所以說一乘。（3）解脫相同故：指聲聞等人相同于滅除迷惑障礙，因為出離相同，所以說一乘。（4）性別故：指不定三乘（Triyana）根性的人被引入大乘（Mahayana），所以說一乘。（5）諸佛獲得相同的自意故：指諸佛獲得如此的意念，如同我所獲得的一樣，一切眾生也和我獲得的一樣，因為這個意念，所以說一乘。（6）聲聞獲得作佛的意念故：指諸聲聞過去行大菩提聚時，有決定作佛的自性，那時佛陀加持和殊勝的攝受，獲得自知作佛的意念，因為這些人前後相續沒有差別，所以說一乘。（7）變化故：指佛示現聲聞而般涅槃（Parinirvana），是爲了教化眾生。
【English Translation】 English version: The verse of Anutpattika-dharma-ksanti (無生法忍, Acceptance of the non-arising of dharmas) says:
'Originally and truly, different characteristics and self-characteristics, Naturally and without difference, defilement and distinction, these eight.'
Explanation: There are eight kinds of non-arising dharmas, called Anutpattika-dharma-ksanti. (1) Originally non-arising: because birth and death do not have an original arising. (2) Truly non-arising: because dharmas have no before or after, and there is no dharma that arises first. (3) Different characteristics non-arising: because it does not arise again from the old seed place. (4) Self-characteristics non-arising: because the nature of discrimination ultimately does not arise. (5) Naturally non-arising: because the self-nature of Paratantra-svabhava (依他性, dependent nature) does not arise. (6) Without difference non-arising: because Tathata (真實性, suchness) does not have a different self-entity arising. (7) Defilement non-arising: because at the time of Ksaya-jnana (盡智, knowledge of exhaustion), the various defiled views no longer arise. (8) Distinction non-arising: because the Dharmakaya (法身, Dharma body) of all Buddhas does not have a differentiated arising.
These eight non-arising dharmas are called Anutpattika-dharma-ksanti. Having spoken of seeking Anutpattika-dharma-ksanti, next we speak of seeking Ekayana (一乘, One Vehicle). The verse says:
'Dharma, non-self, and liberation, the same cause and the nature cause, Obtaining two intentions and transformation, ultimately speaking of One Vehicle.'
Explanation: Here are eight meanings, the Buddha speaks of Ekayana. (1) Dharma is the same cause: referring to Sravakas (聲聞, Hearers) and others having no different Dharmadhatu (法界, Dharma Realm), because the direction they are heading is the same, therefore it is called One Vehicle. (2) Non-self is the same cause: referring to Sravakas and others being the same in the nature of non-self, because those who are heading are the same, therefore it is called One Vehicle. (3) Liberation is the same cause: referring to Sravakas and others being the same in extinguishing the obstacles of delusion, because the departure is the same, therefore it is called One Vehicle. (4) Nature cause: referring to people of uncertain Triyana (三乘, Three Vehicles) nature being introduced into Mahayana (大乘, Great Vehicle), therefore it is called One Vehicle. (5) All Buddhas obtain the same self-intention cause: referring to all Buddhas obtaining such an intention, just as I have obtained, all sentient beings also obtain the same as I, because of this intention, therefore it is called One Vehicle. (6) Sravakas obtain the intention of becoming a Buddha cause: referring to all Sravakas in the past practicing great Bodhi accumulation, having the self-nature of definitely becoming a Buddha, at that time the Buddha blessed and supremely embraced them, obtaining the intention of knowing themselves to become a Buddha, because these people have no difference in their continuous succession, therefore it is called One Vehicle. (7) Transformation cause: referring to the Buddha manifesting Sravakas and entering Parinirvana (般涅槃, complete nirvana), it is for the purpose of teaching sentient beings.
自說。我無量無數以聲聞乘示現涅槃。由離此方便更無方便化小根人入大乘故。理實唯一故說一乘。八者究竟故。謂至佛體無復去處。故說一乘。如是處處經中以此八意佛說一乘。而亦不無三乘。問若爾復有何義以彼彼意而說一乘。偈曰。
引接諸聲聞 攝住諸菩薩 於此二不定 諸佛說一乘
釋曰。彼彼意有二義。一為引接諸聲聞故。二為攝住諸菩薩故。若諸聲聞于自乘性不定。佛為引接彼人令入大乘。故說一乘。若諸菩薩于自乘性不定。佛為攝住彼人令不退大乘故說一乘。偈曰。
聲聞二不定 見義不見義 見義不斷愛 斷愛俱軟根
釋曰。聲聞不定復有二種。一者見義乘。彼見諦發大乘故。二者不見義乘。彼不見諦發大乘故。見義復有二種。一者斷愛。彼已離欲界欲故。二者不斷愛。彼未離欲界欲故。此中見義二人。應知具足軟品。由根鈍故。偈曰。
二得聖道人 迴向于諸有 迴向不思議 二生相應故
釋曰。如是見義得聖道二人。能以聖道迴向諸有。如是迴向名不思議生。由以聖道迴向生故。如此二人與二生相應。問何者二生。偈曰。
願力及化力 隨欲而受生 願力不斷愛 化住阿那含
釋曰。二生者。一愿自在生。二化自在生。初
【現代漢語翻譯】 現代漢語譯本：佛陀自己宣說：『我以無量無數的方式，通過聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）示現涅槃（Nirvāṇa，寂滅）。因為除了這種方便法門，沒有其他方便法門可以引導小根器的人進入大乘（Mahāyāna，普度眾生的乘）。從究竟的真理來說，只有一個乘，所以說一乘（Ekāyana，唯一的乘）。第八個原因是究竟的緣故，意思是到達佛的境界，沒有其他地方可去，所以說一乘。』像這樣，在許多經典中，佛陀用這八種含義來說明一乘，但也不是沒有三乘（Triyāna，三種乘）。 問：『如果這樣，又有什麼意義用那些不同的含義來說明一乘呢？』偈頌說： 『引導諸聲聞，攝住諸菩薩，於此二不定，諸佛說一乘。』 解釋：那些不同的含義有兩種意義。一是為引導諸聲聞的緣故，二是為攝住諸菩薩的緣故。如果諸聲聞對於自己的乘性不確定，佛陀爲了引導這些人進入大乘，所以說一乘。如果諸菩薩對於自己的乘性不確定，佛陀爲了攝住這些人，使他們不從大乘退轉，所以說一乘。偈頌說： 『聲聞二不定，見義不見義，見義不斷愛，斷愛俱軟根。』 解釋：聲聞的不確定性又有兩種。一是見義乘，他們因為見到真諦而發起大乘心。二是不見義乘，他們因為沒有見到真諦而發起大乘心。見義的又分為兩種。一是斷愛，他們已經脫離欲界的慾望。二是不斷愛，他們還沒有脫離欲界的慾望。這裡所說的見義的這兩種人，應當知道他們都屬於根器遲鈍的型別，因為他們的根性比較弱。偈頌說： 『二得聖道人，迴向于諸有，迴向不思議，二生相應故。』 解釋：像這樣，見到真諦而得到聖道的這兩種人，能夠用聖道功德迴向給諸有情眾生。這樣的迴向稱為不可思議的生，因為他們用聖道功德迴向所生之處。這兩種人和兩種生相應。問：『哪兩種生？』偈頌說： 『願力及化力，隨欲而受生，願力不斷愛，化住阿那含（Anāgāmin，不還果）。』 解釋：兩種生是：一是願力自在生，二是化力自在生。首先說
【English Translation】 English version: The Buddha spoke himself: 'I have shown Nirvāṇa (Nirvāṇa, cessation) in countless ways through the Śrāvakayāna (Śrāvakayāna, the vehicle of those who hear the Dharma and practice). Because apart from this expedient means, there is no other expedient means to transform people of small capacity to enter the Mahāyāna (Mahāyāna, the vehicle of universal salvation). In reality, there is only one vehicle, so it is called the Ekāyana (Ekāyana, the one vehicle). The eighth reason is because it is ultimate, meaning that reaching the Buddha's state, there is nowhere else to go, so it is called the one vehicle.' Like this, in many sutras, the Buddha uses these eight meanings to explain the one vehicle, but it is not without the three vehicles (Triyāna, three vehicles). Question: 'If so, what is the meaning of explaining the one vehicle with those different meanings?' The verse says: 'To guide the Śrāvakas, to hold the Bodhisattvas, regarding these two uncertainties, the Buddhas speak of the one vehicle.' Explanation: Those different meanings have two meanings. One is for the sake of guiding the Śrāvakas, and the other is for the sake of holding the Bodhisattvas. If the Śrāvakas are uncertain about their own vehicle nature, the Buddha speaks of the one vehicle in order to guide these people to enter the Mahāyāna. If the Bodhisattvas are uncertain about their own vehicle nature, the Buddha speaks of the one vehicle in order to hold these people and prevent them from regressing from the Mahāyāna. The verse says: 'The Śrāvakas have two uncertainties, seeing the meaning and not seeing the meaning, seeing the meaning without cutting off desire, cutting off desire are both of soft roots.' Explanation: The uncertainty of the Śrāvakas is again of two kinds. One is the vehicle of seeing the meaning, they generate the Mahāyāna mind because they see the truth. The other is the vehicle of not seeing the meaning, they generate the Mahāyāna mind because they do not see the truth. Those who see the meaning are again divided into two kinds. One is cutting off desire, they have already detached from the desires of the desire realm. The other is not cutting off desire, they have not yet detached from the desires of the desire realm. Among these two kinds of people who see the meaning, it should be known that they both belong to the type of dull roots, because their nature is weak. The verse says: 'Two people who attain the holy path, dedicate it to all existences, such dedication is inconceivable, because it corresponds to two births.' Explanation: Like this, these two kinds of people who see the truth and attain the holy path are able to dedicate the merit of the holy path to all sentient beings. Such dedication is called inconceivable birth, because they dedicate the merit of the holy path to the place of birth. These two kinds of people correspond to two kinds of births. Question: 'What are the two kinds of births?' The verse says: 'The power of vows and the power of transformation, receiving birth according to desire, the power of vows does not cut off desire, transformation dwells in Anāgāmin (Anāgāmin, non-returner).' Explanation: The two kinds of births are: one is the birth of freedom through the power of vows, and the other is the birth of freedom through the power of transformation. First, let's talk about
是未離欲人。后是阿那含人。問如此二人云何軟品。偈曰。
由二樂涅槃 數數自厭故 二俱說鈍道 久久得菩提
釋曰。由此二人先有樂滅心故。恒起自厭心故。是故彼道說為鈍道。由不能速得無上菩提故。偈曰。
所作未辦人 生在無佛世 修禪為化故 漸得大菩提
釋曰。所作未辦人者。謂見諦未斷愛未得阿羅漢果人。此人生在無佛世界。生已自能勤修諸禪為變化故。此人依止此化。漸漸更得無上菩提。如此三位。如佛勝鬘經說。如是聲聞次得緣覺后得作佛。如大譬中說。一者先見諦位。二者佛空時生。自能修禪舍于生身而受化身。三者當得無上菩提。已說求一乘。次說求明處。偈曰。
菩薩習五明 總為求種智 解伏信治攝 為五五別求
釋曰。菩薩習五明總為求種智者。明處有五。一內明。二因明。三聲明。四醫明。五巧明。菩薩學此五明總意為求一切種智。若不勤習五明。不得一切種智故。問別意云何。答解伏信治攝為五。五別求如其次第學。內明為求自解學。因明為伏外執學。聲明為令他信學。醫明為所治方學。巧明為攝一切眾生。已說求明處。次說求長養善根。所謂作意滿足諸波羅蜜。此作意有四十四種。初謂知因作意。乃至最後謂知我勝作意。
【現代漢語翻譯】 現代漢語譯本： 是未離欲之人，之後是阿那含（Anāgāmin，不還果）之人。問：如此二人為何是軟品（根器較鈍）？偈語說： 『由二樂涅槃，數數自厭故，二俱說鈍道，久久得菩提。』 釋義：由此二人先前有欣樂寂滅之心，恒常生起自我厭離之心，因此他們的道被稱為鈍道，因為不能迅速獲得無上菩提。偈語說： 『所作未辦人，生在無佛世，修禪為化故，漸得大菩提。』 釋義：『所作未辦人』是指見諦（證悟真理）但未斷愛慾，未得阿羅漢（Arhat，應供）果位之人。此人生在沒有佛陀住世的世界，出生后自己能夠勤奮地修習各種禪定，爲了變化（化度眾生）的緣故。此人依止這種變化，漸漸地獲得無上菩提。如此三種位次，如《勝鬘經》所說：這樣的聲聞（Śrāvaka，聲聞乘修行者）依次證得緣覺（Pratyekabuddha，緣覺乘修行者）果位，之後成就佛果。如大譬喻中所說：一是先見諦的位次，二是在沒有佛陀住世的時代出生，自己能夠修習禪定，捨棄由業力而生的身體而接受化身，三是將來獲得無上菩提。已經說了求一乘（唯一佛乘），接下來講述求明處。偈語說： 『菩薩習五明，總為求種智，解伏信治攝，為五五別求。』 釋義：菩薩修習五明，總的目的是爲了求得一切種智（Sarvākārajñāna，對一切事物、一切道理的智慧）。明處有五種：一、內明（Adhyātma-vidyā，關於自身心性的學問），二、因明（Hetu-vidyā，邏輯學），三、聲明（Śabda-vidyā，語言學），四、醫明（Cikitsā-vidyā，醫學），五、巧明（Śilpakarma-sthāna-vidyā，工藝學）。菩薩學習這五明，總的意圖是爲了求得一切種智，如果不勤奮修習五明，就不能獲得一切種智。問：分別的意圖是什麼？答：解、伏、信、治、攝這五種，分別爲了五種目的而學習，如其次第地學習。內明是爲了求得自我解脫而學習，因明是爲了降伏外道的執著而學習，聲明是爲了使他人信服而學習，醫明是爲了治療疾病的方法而學習，巧明是爲了攝受一切眾生。已經說了求明處，接下來講述求增長善根，也就是作意（Manasikara，專注）圓滿各種波羅蜜（Pāramitā，到彼岸）。這種作意有四十四種，最初是知因作意，乃至最後是知我勝作意。
【English Translation】 English version: They are those who have not yet detached from desire, followed by the Anāgāmin (non-returner). Question: Why are these two considered to be of 'soft' capacity (slow learners)? The verse says: 'Because of delighting in two kinds of Nirvana, and repeatedly loathing themselves, Both are said to be on a slow path, and attain Bodhi after a long time.' Explanation: Because these two previously had a mind that delighted in cessation, and constantly arose with self-loathing, therefore their path is said to be a slow path, because they cannot quickly attain unsurpassed Bodhi. The verse says: 'One whose work is not yet done, born in a world without a Buddha, Cultivating dhyana (meditation) for the sake of transformation, gradually attains great Bodhi.' Explanation: 'One whose work is not yet done' refers to one who has seen the truth (realized the truth) but has not severed desire, and has not attained the fruit of Arhat (worthy one). This person is born in a world without a Buddha. Having been born, they can diligently cultivate various dhyanas for the sake of transformation (to transform sentient beings). This person, relying on this transformation, gradually attains unsurpassed Bodhi. These three stages are as described in the Śrīmālādevī Siṃhanāda Sūtra: Such Śrāvakas (hearers) sequentially attain the state of Pratyekabuddha (solitary Buddha), and then attain Buddhahood. As said in the great simile: First is the stage of seeing the truth, second is being born in a time when there is no Buddha, being able to cultivate dhyana themselves, abandoning the body born of karma and receiving a transformation body, and third is attaining unsurpassed Bodhi in the future. Having spoken of seeking the One Vehicle, next is speaking of seeking the places of knowledge. The verse says: 'Bodhisattvas practice the five sciences, all to seek omniscience, Understanding, subduing, believing, curing, and gathering, are sought separately for each of the five.' Explanation: Bodhisattvas practice the five sciences, the overall purpose is to seek Sarvākārajñāna (all-knowing wisdom). There are five places of knowledge: 1. Adhyātma-vidyā (inner science, knowledge of self), 2. Hetu-vidyā (logic), 3. Śabda-vidyā (linguistics), 4. Cikitsā-vidyā (medicine), 5. Śilpakarma-sthāna-vidyā (arts and crafts). Bodhisattvas study these five sciences, the overall intention is to seek all-knowing wisdom, because if one does not diligently practice the five sciences, one cannot attain all-knowing wisdom. Question: What are the separate intentions? Answer: Understanding, subduing, believing, curing, and gathering, are learned separately for five purposes, learning in that order. Inner science is learned to seek self-liberation, logic is learned to subdue the attachments of external paths, linguistics is learned to make others believe, medicine is learned for the methods of curing diseases, and arts and crafts are for gathering all sentient beings. Having spoken of seeking the places of knowledge, next is speaking of seeking to increase good roots, which is Manasikara (attention) fulfilling the various Pāramitās (perfections). This attention has forty-four kinds, the first is attention to knowing the cause, and the last is attention to knowing my victory.
此等作意今當顯說。偈曰。
知因及念依 共果與信解 四意隨次第 修習諸善根
釋曰。此偈有四種作意。一知因作意。二念依作意。三共果作意。四信解作意。菩薩最初住性而作是念。我今自見波羅蜜性知可增長。是名知因作意。次作是念。我今已發大心諸波羅蜜決定當得圓滿。何以故。以此大心為依止故。是名念依作意。次作是念。我已發心。為利自他勤修諸波羅蜜。此果若共即愿受之。若不共他即愿不受。是名共果作意。次作是念。我今勤行自他利時。應通達涅槃真實方便。所謂不染三輪如過去諸佛曾解。未來諸佛當解。現住諸佛今解。我皆正信。是名信解作意。如是後後作意應知。次第亦爾。偈曰。
得喜有四種 二惡不能退 應知隨修意 此復有四種
釋曰。此偈有三種作意。一得喜作意。二不退作意。三隨修作意。菩薩次作是念。我今信解諸波羅蜜得四種喜。謂障斷喜聚滿喜。攝自他二利喜。與依報二果喜。是名得喜作意。次作是念。我今為成就自他佛法修行諸波羅蜜時。雖遇惡人違逆惡事逼惱終無退心。是名不退作意。次作是念。我今為得無上菩提。于諸波羅蜜應起四種隨修。所謂應懺悔六波羅蜜諸障。應隨喜六波羅蜜諸行。應勸請六波羅蜜法義。應以六波羅蜜回
【現代漢語翻譯】 現代漢語譯本： 現在應當詳細解說這些作意。用偈語說： 『知因及念依，共果與信解，四意隨次第，修習諸善根。』 解釋：這首偈語有四種作意。第一是知因作意。第二是念依作意。第三是共果作意。第四是信解作意。菩薩最初安住于自性而這樣想：『我現在自己見到波羅蜜（pāramitā，到彼岸）的自性，知道它可以增長。』這叫做知因作意。接著這樣想：『我現在已經發了大願心，各種波羅蜜必定能夠圓滿。為什麼呢？因為有這個大願心作為依靠。』這叫做念依作意。接著這樣想：『我已經發心，爲了利益自己和他人而勤奮修習各種波羅蜜。這個果報如果是共同的，就願意接受它；如果不是共同的，就不願意接受。』這叫做共果作意。接著這樣想：『我現在勤奮地做利益自己和他人的事情時，應當通達涅槃（nirvāṇa，寂滅）真實的方便法門。也就是不執著於三輪體空，就像過去諸佛曾經理解的那樣，未來諸佛將要理解的那樣，現在安住的諸佛正在理解的那樣，我都完全相信。』這叫做信解作意。像這樣，後面的作意應當知道，次第也是這樣。用偈語說： 『得喜有四種，二惡不能退，應知隨修意，此復有四種。』 解釋：這首偈語有三種作意。第一是得喜作意。第二是不退作意。第三是隨修作意。菩薩接著這樣想：『我現在相信和理解各種波羅蜜，能夠得到四種喜悅。就是斷除障礙的喜悅，功德聚集圓滿的喜悅，攝取自己和他人兩種利益的喜悅，以及與依報和正報兩種果報相應的喜悅。』這叫做得喜作意。接著這樣想：『我現在爲了成就自己和他人佛法的修行，在修習各種波羅蜜時，即使遇到惡人違逆，遇到惡事逼迫惱亂，最終也不會有退轉之心。』這叫做不退作意。接著這樣想：『我現在爲了得到無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），對於各種波羅蜜應當生起四種隨修。就是應當懺悔六波羅蜜的各種障礙，應當隨喜六波羅蜜的各種善行，應當勸請六波羅蜜的法義，應當以六波羅蜜回
【English Translation】 English version: Now I shall explain these mental activities in detail. As the verse says: 『Knowing the cause and relying on mindfulness, sharing the result and having faith and understanding, these four mental activities follow in order, cultivating all good roots.』 Explanation: This verse has four kinds of mental activities. The first is the mental activity of knowing the cause. The second is the mental activity of relying on mindfulness. The third is the mental activity of sharing the result. The fourth is the mental activity of having faith and understanding. The Bodhisattva initially dwells in self-nature and thinks thus: 『Now I myself see the nature of pāramitā (perfection, going to the other shore) and know that it can be increased.』 This is called the mental activity of knowing the cause. Then he thinks thus: 『Now I have made a great vow, and the various pāramitās will surely be perfected. Why? Because this great vow is the basis.』 This is called the mental activity of relying on mindfulness. Then he thinks thus: 『I have already made a vow to diligently cultivate the various pāramitās for the benefit of myself and others. If this result is shared, then I am willing to accept it; if it is not shared with others, then I am unwilling to accept it.』 This is called the mental activity of sharing the result. Then he thinks thus: 『Now, when I diligently do things that benefit myself and others, I should understand the true expedient means of nirvāṇa (liberation, extinguishment). That is, not being attached to the emptiness of the three wheels, just as the Buddhas of the past have understood, the Buddhas of the future will understand, and the Buddhas dwelling in the present are now understanding, I completely believe.』 This is called the mental activity of having faith and understanding. Like this, the subsequent mental activities should be known, and the order is also like this. As the verse says: 『Gaining joy has four kinds, two evils cannot retreat, one should know the mental activity of following cultivation, this again has four kinds.』 Explanation: This verse has three kinds of mental activities. The first is the mental activity of gaining joy. The second is the mental activity of non-retreat. The third is the mental activity of following cultivation. The Bodhisattva then thinks thus: 『Now I believe and understand the various pāramitās and can obtain four kinds of joy. That is, the joy of cutting off obstacles, the joy of accumulating and fulfilling merits, the joy of gathering the benefits of oneself and others, and the joy corresponding to the two results of the dependent reward and the proper reward.』 This is called the mental activity of gaining joy. Then he thinks thus: 『Now, in order to accomplish the cultivation of the Buddhadharma for myself and others, when cultivating the various pāramitās, even if I encounter evil people who oppose me, encounter evil things that oppress and annoy me, I will ultimately not have a retreating mind.』 This is called the mental activity of non-retreat. Then he thinks thus: 『Now, in order to obtain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), I should generate four kinds of following cultivation for the various pāramitās. That is, I should repent of the various obstacles of the six pāramitās, I should rejoice in the various good deeds of the six pāramitās, I should encourage the Dharma meanings of the six pāramitās, and I should dedicate the six pāramitās to
向無上菩提是名隨修作意。偈曰。
凈信及領受 樂說與被鉀 起愿亦悕望 方便復七種
釋曰。此偈有七種作意。一凈信作意。二領受作意。三樂說作意。四被鉀作意。五起愿作意。六悕望作意。七方便作意。菩薩次作是念。我今應于諸波羅蜜法義起深信力持。是名凈信作意。次作是念。我今于諸波羅蜜法義。應一向起求不生誹謗。是名領受作意。次作是念。我今應以諸波羅蜜法義開示他人。是名樂說作意。次作是念。我今應令諸波羅蜜滿足起大勇猛。是名被鉀作意。次作是念。我今為滿足諸波羅蜜愿值滿足諸緣。是名起愿作意。次作是念。我今求正成就緣。是名悕望作意。次作是念。我今思惟諸波羅蜜業伴方便。是名方便作意。此中被鉀作意。起愿作意。悕望作意。教授中當分別。偈曰。
勇猛及憐愍 如是二作意 應知二差別 一一有四種
釋曰。此偈有二種作意。一勇猛作意。二憐愍作意。此二各有四種差別。菩薩思惟方便已。次作是念。我今應起四種勇猛為堅牢故。為成熟故。為供養故。為親近故。為堅牢者六。六波羅蜜修。所謂六施乃至六智。六施謂施施乃至施智。戒等六種亦復如是。為成熟者。以諸波羅蜜為攝物方便成熟眾生。為供養者以檀為利益供養。以戒等為修
【現代漢語翻譯】 現代漢語譯本： 趨向無上菩提，這被稱為隨修作意。偈頌說： 『凈信及領受，樂說與被甲，起愿亦希望，方便復七種。』 解釋：這首偈頌有七種作意。一是凈信作意，二是領受作意，三是樂說作意，四是被甲作意，五是起愿作意，六是希望作意，七是方便作意。菩薩接著這樣想：『我現在應該對諸波羅蜜（pāramitā，到彼岸）法義生起深厚的信心並堅持。』這稱為凈信作意。接著這樣想：『我現在對於諸波羅蜜法義，應該一心一意地追求，不生誹謗。』這稱為領受作意。接著這樣想：『我現在應該用諸波羅蜜法義開示他人。』這稱為樂說作意。接著這樣想：『我現在應該令諸波羅蜜圓滿，生起大勇猛。』這稱為被甲作意。接著這樣想：『我現在爲了圓滿諸波羅蜜，希望值遇圓滿的各種因緣。』這稱為起愿作意。接著這樣想：『我現在尋求真正成就的因緣。』這稱為希望作意。接著這樣想：『我現在思維諸波羅蜜的行業伴隨的方便。』這稱為方便作意。其中被甲作意、起愿作意、希望作意，在教授中應當分別說明。偈頌說： 『勇猛及憐愍，如是二作意，應知二差別，一一有四種。』 解釋：這首偈頌有兩種作意。一是勇猛作意，二是憐愍作意。這兩種各有四種差別。菩薩思維方便之後，接著這樣想：『我現在應該生起四種勇猛，爲了堅牢的緣故，爲了成熟的緣故，爲了供養的緣故，爲了親近的緣故。』爲了堅牢，就是修習六波羅蜜，也就是六施乃至六智。六施是指施捨的佈施乃至施捨的智慧。持戒等等六種也是這樣。爲了成熟，就是用諸波羅蜜作為攝取事物、方便成熟眾生的方法。爲了供養，就是用佈施作為利益的供養，用持戒等作為修
【English Translation】 English version: Turning towards Anuttarā-samyak-saṃbodhi (無上菩提， unsurpassed complete enlightenment) is called following-cultivation attention. The verse says: 'Pure faith and acceptance, joyful speech and armor, aspiration and hope, skillful means and seven kinds.' Explanation: This verse has seven kinds of attention. First, pure faith attention; second, acceptance attention; third, joyful speech attention; fourth, armor attention; fifth, aspiration attention; sixth, hope attention; seventh, skillful means attention. The Bodhisattva (菩薩, enlightenment being) then thinks: 'Now I should generate deep faith and uphold the meaning of the Dharma (法, teachings) of the Pāramitās (波羅蜜, perfections).' This is called pure faith attention. Then he thinks: 'Now, regarding the meaning of the Dharma of the Pāramitās, I should single-mindedly seek it and not give rise to slander.' This is called acceptance attention. Then he thinks: 'Now I should explain the meaning of the Dharma of the Pāramitās to others.' This is called joyful speech attention. Then he thinks: 'Now I should cause the Pāramitās to be fulfilled and generate great courage.' This is called armor attention. Then he thinks: 'Now, in order to fulfill the Pāramitās, I aspire to encounter all the fulfilling conditions.' This is called aspiration attention. Then he thinks: 'Now I seek the conditions for true accomplishment.' This is called hope attention. Then he thinks: 'Now I contemplate the skillful means accompanying the actions of the Pāramitās.' This is called skillful means attention. Among these, armor attention, aspiration attention, and hope attention should be explained separately in the teachings. The verse says: 'Courage and compassion, these two kinds of attention, one should know the two differences, each has four kinds.' Explanation: This verse has two kinds of attention. First, courage attention; second, compassion attention. Each of these two has four kinds of differences. After contemplating skillful means, the Bodhisattva then thinks: 'Now I should generate four kinds of courage, for the sake of firmness, for the sake of maturation, for the sake of offering, for the sake of closeness.' For the sake of firmness, it is cultivating the six Pāramitās, namely the six kinds of giving up to the six kinds of wisdom. The six kinds of giving refer to the giving of generosity up to the giving of wisdom. The six kinds of precepts and so on are also like this. For the sake of maturation, it is using the Pāramitās as a means to gather things and mature sentient beings. For the sake of offering, it is using generosity as a beneficial offering, and using precepts and so on as cultivation.
行供養。為親近者。親近不倒教授諸波羅蜜人。是名勇猛作意。次作是念。我今應起四無量心。諸波羅蜜現前時應起慈心。慳等現前時應起悲心。他人諸波羅蜜現前時應起喜心。他人信諸波羅蜜時應起無染心。是名憐愍作意偈曰。
有羞亦有樂 及以無屈心 修治與稱說 此復為五種
釋曰。此偈有五種作意。一有羞作意。二有樂作意。三無屈作意。四修治作意。五稱說作意。菩薩次作是念。若我于諸波羅蜜。懈怠不作及以邪作。應起深慚愧等。應轉檀等不轉是名有羞作意。次作是念。我今于所緣諸波羅蜜境界。應持心不亂。是名有樂作意。次作是念。我今于退諸波羅蜜方便作怨家想。是名無屈作意。次作是念。我今于諸波羅蜜相應諸論。應善集修治。是名修治作意。次作是念。我今為生他解。應如其根器應讚揚諸波羅蜜法義。是名稱說作意。偈曰。
依度得菩提 非隨自在等 過惡及功德 此二亦應知
釋曰。此偈有二作意。一依度作意。二應知作意。菩薩如前稱揚已。次作是念。我今依止諸波羅蜜得大菩提。非依自在天等。是名依度作意。次作是念。我今應知障諸波羅蜜過惡及諸波羅蜜功德。是名應知作意。偈曰。
喜集及見義 樂求求四種 平等無分別 現持當緣
【現代漢語翻譯】 現代漢語譯本： 行供養：為親近者，親近不倒教授諸波羅蜜（paramita，意為「到彼岸」）之人，這被稱為勇猛作意。接下來這樣想：我現在應當生起四無量心。諸波羅蜜現前時，應當生起慈心；慳吝等現前時，應當生起悲心；他人諸波羅蜜現前時，應當生起喜心；他人信諸波羅蜜時，應當生起無染心。這被稱為憐憫作意。偈語說：
有羞亦有樂，及以無屈心，
修治與稱說，此復為五種。
釋義：這偈語有五種作意。一、有羞作意；二、有樂作意；三、無屈作意；四、修治作意；五、稱說作意。菩薩接下來這樣想：如果我對於諸波羅蜜懈怠不作，以及邪作，應當生起深深的慚愧等，應當轉檀等不轉，這被稱為有羞作意。接下來這樣想：我現在於所緣的諸波羅蜜境界，應當持心不亂，這被稱為有樂作意。接下來這樣想：我現在對於退諸波羅蜜的方便，作怨家想，這被稱為無屈作意。接下來這樣想：我現在於諸波羅蜜相應的諸論，應當善集修治，這被稱為修治作意。接下來這樣想：我現在爲了生起他人的理解，應當如其根器，讚揚諸波羅蜜法義，這被稱為稱說作意。偈語說：
依度得菩提，非隨自在等，
過惡及功德，此二亦應知。
釋義：這偈語有兩種作意。一、依度作意；二、應知作意。菩薩如前稱揚后，接下來這樣想：我現在依止諸波羅蜜得大菩提，非依自在天等，這被稱為依度作意。接下來這樣想：我現在應當知道障礙諸波羅蜜的過惡，以及諸波羅蜜的功德，這被稱為應知作意。偈語說：
喜集及見義，樂求求四種，
平等無分別，現持當緣。
【English Translation】 English version: Performing offerings: For those who are close, being close to those who tirelessly teach the Paramitas (paramita, meaning 'to the other shore'), this is called vigorous intention. Next, contemplate thus: 'I should now generate the four immeasurable minds.' When the Paramitas are present, one should generate loving-kindness; when stinginess and the like are present, one should generate compassion; when others' Paramitas are present, one should generate joy; when others believe in the Paramitas, one should generate impartiality. This is called compassionate intention. The verse says:
Having shame and also joy,
And with an unyielding mind,
Cultivating and proclaiming,
These again are five kinds.
Explanation: This verse has five kinds of intention. First, intention with shame; second, intention with joy; third, unyielding intention; fourth, cultivating intention; fifth, proclaiming intention. The Bodhisattva next contemplates thus: 'If I am lazy and do not practice the Paramitas, or practice them wrongly, I should generate deep shame and the like, and I should transform giving and the like without turning back.' This is called intention with shame. Next, contemplate thus: 'I should now, in the realm of the Paramitas that are the object of my attention, hold my mind without confusion.' This is called intention with joy. Next, contemplate thus: 'I should now regard the means of regressing from the Paramitas as enemies.' This is called unyielding intention. Next, contemplate thus: 'I should now diligently gather and cultivate the treatises corresponding to the Paramitas.' This is called cultivating intention. Next, contemplate thus: 'I should now, in order to generate understanding in others, praise the meaning of the Paramita teachings according to their capacity.' This is called proclaiming intention. The verse says:
Relying on the perfections, one attains Bodhi,
Not by following Isvara and the like,
Faults and merits,
These two also should be known.
Explanation: This verse has two kinds of intention. First, intention relying on the perfections; second, intention to know. The Bodhisattva, having praised as before, next contemplates thus: 'I now rely on the Paramitas to attain great Bodhi, not by relying on Isvara (自在天) and the like.' This is called intention relying on the perfections. Next, contemplate thus: 'I should now know the faults that obstruct the Paramitas, and the merits of the Paramitas.' This is called intention to know. The verse says:
Joyfully gathering and seeing the meaning,
Delighting in seeking, seeking four kinds,
Equality without discrimination,
Presently holding, the object to be conditioned.
故
釋曰。此偈有三種作意。一喜集作意。二見義作意。三樂求作意。菩薩知已。次作是念。我應歡喜聚集福智二聚。是名喜集作意。次作是念。我今見諸波羅蜜自性。能得無上菩提利益。是名見義作意。次作是念。今見是利應起四求。一求平等。止觀雙修故。二求無分別。三輪清凈故。三求現持。求持能成諸度法義故。四求當緣。求未來成就諸度緣故。是名樂求作意。偈曰。
七非有取見 四種希有想 翻此非希有 此想亦有四
釋曰。此偈有三種作意。一見非有取作意。二希有想作意。三非希有想作意。菩薩樂求已。次作是念。七種非有取。我今應見。一非有為有非有取。二過失非失非有取。三功德非德非有取。四非常為常非有取。五非樂為樂非有取。六非我為我非有取。七寂滅非滅非有取。如來為對治此七非有取。次第說空等三三昧。及說四種法優陀那。是名見非有取作意。次作是念。我今于諸波羅蜜。應起四種希有想。所謂大想廣想不求報恩想不期果報想。是名希有想作意。次作是念。翻此希有于諸波羅蜜亦有四種非希有想。所謂由諸波羅蜜廣大故。能得無上菩提。能住自他平等。能不求一切世間供養。能不求過諸世間勝身勝財。是名非希有想作意。偈曰。
離墮眾生邊 大義
【現代漢語翻譯】 故
釋曰。此偈有三種作意。一喜集作意。二見義作意。三樂求作意。菩薩知已。次作是念。我應歡喜聚集福智二聚。是名喜集作意。次作是念。我今見諸波羅蜜（Paramita，意為「到彼岸」）自性。能得無上菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）利益。是名見義作意。次作是念。今見是利應起四求。一求平等。止觀雙修故。二求無分別。三輪清凈故。三求現持。求持能成諸度法義故。四求當緣。求未來成就諸度緣故。是名樂求作意。偈曰。
七非有取見 四種希有想 翻此非希有 此想亦有四
釋曰。此偈有三種作意。一見非有取作意。二希有想作意。三非希有想作意。菩薩樂求已。次作是念。七種非有取。我今應見。一非有為有非有取。二過失非失非有取。三功德非德非有取。四非常為常非有取。五非樂為樂非有取。六非我為我非有取。七寂滅非滅非有取。如來為對治此七非有取。次第說空等三三昧（Samadhi，意為「三摩地」）。及說四種法優陀那（Udana，意為「自說」）。是名見非有取作意。次作是念。我今于諸波羅蜜（Paramita，意為「到彼岸」）。應起四種希有想。所謂大想廣想不求報恩想不期果報想。是名希有想作意。次作是念。翻此希有于諸波羅蜜（Paramita，意為「到彼岸」）亦有四種非希有想。所謂由諸波羅蜜（Paramita，意為「到彼岸」）廣大故。能得無上菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）。能住自他平等。能不求一切世間供養。能不求過諸世間勝身勝財。是名非希有想作意。偈曰。
離墮眾生邊 大義
【English Translation】 Therefore,
Explanation: This verse has three types of mental activities. First, the mental activity of joyful gathering. Second, the mental activity of seeing the meaning. Third, the mental activity of joyful seeking. Having understood this, the Bodhisattva (意為「菩薩」) then thinks: 'I should joyfully gather the two accumulations of merit and wisdom.' This is called the mental activity of joyful gathering. Then he thinks: 'Now I see the self-nature of the Paramitas (意為「到彼岸」), which can bring the benefit of Anuttara-samyak-sambodhi (意為「無上正等正覺」).' This is called the mental activity of seeing the meaning. Then he thinks: 'Now that I see this benefit, I should generate four kinds of seeking. First, seeking equality, because of the dual cultivation of cessation and contemplation. Second, seeking non-discrimination, because of the purity of the three wheels. Third, seeking present upholding, seeking to uphold the Dharma (意為「佛法」) and meaning that can accomplish all the perfections. Fourth, seeking future conditions, seeking the conditions for future accomplishment of all the perfections.' This is called the mental activity of joyful seeking. The verse says:
Seven non-existent attachments, four kinds of rare thoughts, Turning these into non-rare, these thoughts also have four.
Explanation: This verse has three types of mental activities. First, the mental activity of seeing non-existent attachments. Second, the mental activity of rare thoughts. Third, the mental activity of non-rare thoughts. Having joyfully sought, the Bodhisattva (意為「菩薩」) then thinks: 'The seven kinds of non-existent attachments, I should now see. First, taking the non-existent as existent is a non-existent attachment. Second, taking faults as non-faults is a non-existent attachment. Third, taking merits as non-merits is a non-existent attachment. Fourth, taking the impermanent as permanent is a non-existent attachment. Fifth, taking non-pleasure as pleasure is a non-existent attachment. Sixth, taking non-self as self is a non-existent attachment. Seventh, taking quiescence as non-cessation is a non-existent attachment.' The Tathagata (意為「如來」) , in order to counteract these seven non-existent attachments, sequentially speaks of the three Samadhis (意為「三摩地」) such as emptiness, and speaks of the four kinds of Dharma (意為「佛法」) Udana (意為「自說」). This is called the mental activity of seeing non-existent attachments. Then he thinks: 'Now, regarding the Paramitas (意為「到彼岸」), I should generate four kinds of rare thoughts, namely, the thought of greatness, the thought of vastness, the thought of not seeking repayment of kindness, and the thought of not expecting karmic rewards.' This is called the mental activity of rare thoughts. Then he thinks: 'Turning these rare thoughts around, regarding the Paramitas (意為「到彼岸」), there are also four kinds of non-rare thoughts, namely, because the Paramitas (意為「到彼岸」) are vast, one can attain Anuttara-samyak-sambodhi (意為「無上正等正覺」), one can abide in equality between oneself and others, one can not seek offerings from all the world, and one can not seek to surpass the superior bodies and wealth of all the worlds.' This is called the mental activity of non-rare thoughts. The verse says:
Away from falling into the side of sentient beings, great meaning.
及轉施 究竟與無間 如是復五種
釋曰。此偈有五種作意。一離邊作意。二大義作意。三轉施作意。四究竟作意。五無間作意。菩薩次作是念。我今應以諸波羅蜜於一切眾生轉。是名離邊作意。次作是念。我今應以諸波羅蜜廣饒益一切眾生。是名大義作意。次作是念。我今所有諸波羅蜜功德愿施一切眾生。是名轉施作意。次作是念。愿一切眾生所有諸波羅蜜三處究竟。謂菩薩地究竟。如來地究竟。利益眾生究竟。是名究竟作意。次作是念。我應修習諸波羅蜜於一切時無有間斷。是名無間作意。偈曰。
方便恒隨攝 心住不顛倒 于退則不喜 進則歡喜生
釋曰。此偈有三種作意。一隨攝作意。二不喜作意。三歡喜作意。菩薩次作是念。我今應住不顛倒心於佛所知應以諸波羅蜜恒時隨攝。是名隨攝作意。次作是念。我今于退屈諸波羅蜜者不應生悅。是名不喜作意。次作是念。我今于增進諸波羅蜜者應生慶悅。是名歡喜作意。偈曰。
相似不欲修 真實欲修習 不隨及欲得 欲得有二種
釋曰。此偈有四種作意。一不欲修作意。二欲修作意。三不隨作意。四欲得作意。菩薩次作是念。我今于相似諸波羅蜜不應修習。是名不欲修作意。次作是念。我今于真實諸波羅蜜應勤修習
【現代漢語翻譯】 現代漢語譯本 及轉施 究竟與無間 如是復五種
釋曰。此偈有五種作意。一離邊作意。二大義作意。三轉施作意。四究竟作意。五無間作意。菩薩次作是念。我今應以諸波羅蜜（Paramita，意為「到達彼岸」）於一切眾生轉。是名離邊作意。次作是念。我今應以諸波羅蜜廣饒益一切眾生。是名大義作意。次作是念。我今所有諸波羅蜜功德愿施一切眾生。是名轉施作意。次作是念。愿一切眾生所有諸波羅蜜三處究竟。謂菩薩地究竟。如來地究竟。利益眾生究竟。是名究竟作意。次作是念。我應修習諸波羅蜜於一切時無有間斷。是名無間作意。偈曰。
方便恒隨攝 心住不顛倒 于退則不喜 進則歡喜生
釋曰。此偈有三種作意。一隨攝作意。二不喜作意。三歡喜作意。菩薩次作是念。我今應住不顛倒心於佛所知應以諸波羅蜜恒時隨攝。是名隨攝作意。次作是念。我今于退屈諸波羅蜜者不應生悅。是名不喜作意。次作是念。我今于增進諸波羅蜜者應生慶悅。是名歡喜作意。偈曰。
相似不欲修 真實欲修習 不隨及欲得 欲得有二種
釋曰。此偈有四種作意。一不欲修作意。二欲修作意。三不隨作意。四欲得作意。菩薩次作是念。我今于相似諸波羅蜜不應修習。是名不欲修作意。次作是念。我今于真實諸波羅蜜應勤修習
【English Translation】 English version And transferring and bestowing, Ultimate and uninterrupted, thus again are five.
Explanation: This verse has five types of mental engagement. First, detachment from extremes. Second, great meaning. Third, transferring and bestowing. Fourth, ultimate. Fifth, uninterrupted. The Bodhisattva then thinks: 'I should now transfer the Paramitas (perfections, meaning 'to reach the other shore') to all sentient beings.' This is called detachment from extremes. Next, they think: 'I should now broadly benefit all sentient beings with the Paramitas.' This is called great meaning. Next, they think: 'I now wish to bestow all the merits of the Paramitas that I possess upon all sentient beings.' This is called transferring and bestowing. Next, they think: 'May all sentient beings have the Paramitas ultimately perfected in three places,' namely, the ultimate perfection of the Bodhisattva stage, the ultimate perfection of the Tathagata (Buddha) stage, and the ultimate perfection of benefiting sentient beings. This is called ultimate. Next, they think: 'I should cultivate the Paramitas without interruption at all times.' This is called uninterrupted. The verse says:
Skillful means constantly accompany and gather, The mind dwells without inversion, One is not pleased with decline, Joy arises with advancement.
Explanation: This verse has three types of mental engagement. First, accompanying and gathering. Second, not pleased. Third, joyful. The Bodhisattva then thinks: 'I should now dwell with a non-inverted mind, and constantly accompany and gather the Paramitas with the knowledge of the Buddha.' This is called accompanying and gathering. Next, they think: 'I should not be pleased with those who regress in the Paramitas.' This is called not pleased. Next, they think: 'I should rejoice in those who advance in the Paramitas.' This is called joyful. The verse says:
Similar ones are not desired to be cultivated, Genuine ones are desired to be cultivated, Not following and desiring to obtain, Desiring to obtain has two types.
Explanation: This verse has four types of mental engagement. First, not desiring to cultivate. Second, desiring to cultivate. Third, not following. Fourth, desiring to obtain. The Bodhisattva then thinks: 'I should not cultivate similar Paramitas.' This is called not desiring to cultivate. Next, they think: 'I should diligently cultivate genuine Paramitas.'
。是名欲修作意。次作是念。我今于諸波羅蜜障礙作意應斷。是名不隨作意。次作是念。我今欲得授記位諸波羅蜜。欲得決定地諸波羅蜜。是名欲得作意。偈曰。
定作未來行 常觀他行滿 信解自第一 知體無上故
釋曰。此偈有三種作意。一定作作意。二觀他作意。三我勝作意。菩薩次作是念。我見當來諸趣以智方便一切波羅蜜決定當行。是名定作作意。次作是念。我今應觀十方諸大菩薩諸波羅蜜得滿足時愿我亦得滿足。同一事故。是名觀他作意。次作是念。我今自信所行諸波羅蜜。于諸行中最為第一。何以故。我觀此體更無上故。是名我勝作意。偈曰。
以此諸作意 修習于諸度 菩薩一切時 善根得圓滿
釋曰。此偈總結前義應知。已說求長養善根。次說求法差別。偈曰。
求法謂增長 上意及廣大 有障亦無障 及以諸神通 無身亦有身 得身及滿身 多慢及少慢 及以無慢故
釋曰。求法有十三種差別。一者增長求。謂以正聞增長信故。二者上意求。謂在佛邊受法流故。三者廣大求。謂得神通菩薩具足遠聞諸佛法故。四者有障求。謂初增長信者故。五者無障求。謂上意求者故。六者神通求。謂廣大求者故。七者無身求。謂聞思慧無法身故。八
【現代漢語翻譯】 現代漢語譯本：這被稱為『欲修作意』。接著這樣想：『我現在應該斷除對於諸波羅蜜（Pāramitā，到彼岸）的障礙的作意。』這被稱為『不隨作意』。接著這樣想：『我現在想要獲得授記位的諸波羅蜜，想要獲得決定地的諸波羅蜜。』這被稱為『欲得作意』。偈語說： 『決定未來行，常觀他行滿，信解自第一，知體無上故。』 解釋：這首偈語有三種作意：一是『定作作意』，二是『觀他作意』，三是『我勝作意』。菩薩接著這樣想：『我見到未來諸趣，以智慧方便，一切波羅蜜決定應當實行。』這被稱為『定作作意』。接著這樣想：『我現在應該觀察十方諸大菩薩，諸波羅蜜得到滿足時，愿我也能得到滿足，因為是同一件事。』這被稱為『觀他作意』。接著這樣想：『我現在自信所行的諸波羅蜜，在各種修行中最為第一。』為什麼呢？『因為我觀察此體，再沒有比它更高的了。』這被稱為『我勝作意』。偈語說： 『以此諸作意，修習于諸度，菩薩一切時，善根得圓滿。』 解釋：這首偈語總結了前面的意義，應當知曉。已經說了求長養善根，接著說求法差別。偈語說： 『求法謂增長，上意及廣大，有障亦無障，及以諸神通，無身亦有身，得身及滿身，多慢及少慢，及以無慢故。』 解釋：求法有十三種差別：一是增長求，指以正確聽聞增長信心；二是上意求，指在佛陀身邊接受法流；三是廣大求，指得到神通的菩薩具足遠聞諸佛法；四是有障求，指初增長信心的人；五是無障求，指上意求的人；六是神通求，指廣大求的人；七是無身求，指聞思慧沒有法身。
【English Translation】 English version: This is called 'Desire to Cultivate Attention'. Next, contemplate thus: 'I should now sever the attention that obstructs the various Pāramitās (perfections, going to the other shore).' This is called 'Non-Following Attention'. Next, contemplate thus: 'I now desire to obtain the Pāramitās of the position of prediction, I desire to obtain the Pāramitās of the determined ground.' This is called 'Desire to Obtain Attention'. A verse says: 'Determine future conduct, constantly observe the fulfillment of others' conduct, have faith and understanding that oneself is the foremost, knowing that the essence is unsurpassed.' Explanation: This verse has three types of attention: first, 'Determined Conduct Attention'; second, 'Observing Others' Attention'; third, 'My Superiority Attention'. The Bodhisattva next contemplates thus: 'I see that in the future destinies, with wisdom and skillful means, all the Pāramitās should be definitely practiced.' This is called 'Determined Conduct Attention'. Next, contemplate thus: 'I should now observe the great Bodhisattvas of the ten directions, when their various Pāramitās are fulfilled, may I also attain fulfillment, because it is the same matter.' This is called 'Observing Others' Attention'. Next, contemplate thus: 'I now have confidence that the Pāramitās I practice are the foremost among all practices.' Why? 'Because I observe this essence, there is nothing higher than it.' This is called 'My Superiority Attention'. A verse says: 'With these various attentions, cultivate the various perfections, the Bodhisattva at all times, attains the complete perfection of good roots.' Explanation: This verse summarizes the preceding meaning, it should be known. Having spoken of seeking to nurture and grow good roots, next speaks of seeking the differences in the Dharma. A verse says: 'Seeking the Dharma means growth, superior intention and vastness, with obstacles and without obstacles, and with various supernormal powers, without a body and also with a body, obtaining a body and a complete body, much arrogance and little arrogance, and without arrogance.' Explanation: There are thirteen kinds of differences in seeking the Dharma: first, seeking growth, which means increasing faith through correct hearing; second, seeking superior intention, which means receiving the Dharma stream at the Buddha's side; third, seeking vastness, which means that Bodhisattvas who have obtained supernormal powers are fully equipped to hear the Buddhas' Dharma from afar; fourth, seeking with obstacles, which refers to those who are initially increasing their faith; fifth, seeking without obstacles, which refers to those who are seeking superior intention; sixth, seeking supernormal powers, which refers to those who are seeking vastness; seventh, seeking without a body, which refers to the absence of a Dharma body in those who have only heard and contemplated.
者有身求。謂修慧有多聞熏習種子身故。九者得身求。謂初地至七地。十者滿身求。謂八九十地。十一者多慢求。謂信行地。十二者少慢求。謂初七地。十三者無慢求。謂后三地。已說求法差別。次說求法因緣。偈曰。
為色為非色 為通為正法 相好及病癒 自在無盡因
釋曰。求法有四因緣。一為色。二為非色。三為神通。四為正法。為色者。相好因故。為非色者。滅煩惱病因故。為神通者。自在因故。為正法者。無盡因故。如梵天王問經說。菩薩求法具足四想。一者如妙寶想。難得義故。二者如良藥想。除病義故。三者如財物想。不散義故。四者如涅槃想。苦滅義故。由法是相好莊嚴因故如妙寶想。由法是滅煩惱病因故如良藥想。由法是神通自在因故如財物想。由法是正法無盡因故如涅槃想。已說求法因緣。次說求遠離分別。偈曰。
無體體增減 一異自別相 如名如義者 分別有十種
釋曰。有十種分別。一者無體分別。二者有體分別。三者增益分別。四者損減分別。五者一相分別。六者異相分別。七者自相分別。八者別相分別。九者如名起義分別。十者如義起名分別。般若波羅蜜經中為令諸菩薩遠離此十種分別故說十種對治。為對治無體分別故。經言有菩薩菩薩。為對治
【現代漢語翻譯】 現代漢語譯本： 『者有身求』，是指修習智慧時，由於有多聞熏習的種子而產生的追求。『九者得身求』，是指初地到七地的菩薩。『十者滿身求』，是指八地、九地、十地的菩薩。『十一者多慢求』，是指信行地的菩薩。『十二者少慢求』，是指初地到七地的菩薩。『十三者無慢求』，是指后三地的菩薩。 以上已經說明了求法的差別，接下來闡述求法的因緣。偈頌說： 『為色為非色，為通為正法，相好及病癒，自在無盡因。』 解釋：求法有四種因緣。一是為色（rupa），即爲了美好的相貌。二是爲了非色（arupa），即爲了滅除煩惱和疾病。三是爲了神通（abhijna），即爲了獲得自在。四是爲了正法（dharma），即爲了獲得無盡的利益。如《梵天王問經》所說，菩薩求法具備四種想法。一是如妙寶想，因為法難得。二是如良藥想，因為法能除病。三是如財物想，因為法不會散失。四是如涅槃想，因為法能滅苦。由於法是相好莊嚴的因，所以要像對待妙寶一樣。由於法是滅除煩惱疾病的因，所以要像對待良藥一樣。由於法是神通自在的因，所以要像對待財物一樣。由於法是正法無盡的因，所以要像對待涅槃一樣。 以上已經說明了求法的因緣，接下來闡述遠離分別。偈頌說： 『無體體增減，一異自別相，如名如義者，分別有十種。』 解釋：有十種分別。一是無體分別，二是有體分別，三是增益分別，四是損減分別，五是一相分別，六是異相分別，七是自相分別，八是別相分別，九是如名起義分別，十是如義起名分別。《般若波羅蜜經》（Prajnaparamita Sutra）中，爲了讓菩薩們遠離這十種分別，所以說了十種對治方法。爲了對治無體分別，經中說『有菩薩菩薩』。
【English Translation】 English version: 'Those who seek with a body' refers to cultivating wisdom with the seeds of much learning and practice. 'The ninth is seeking attainment of a body' refers to Bodhisattvas from the first to the seventh Bhumi (stage of enlightenment). 'The tenth is seeking a complete body' refers to Bodhisattvas in the eighth, ninth, and tenth Bhumis. 'The eleventh is seeking with much pride' refers to Bodhisattvas in the stage of faith. 'The twelfth is seeking with little pride' refers to Bodhisattvas from the first to the seventh Bhumis. 'The thirteenth is seeking without pride' refers to Bodhisattvas in the last three Bhumis. Having explained the differences in seeking the Dharma (law, teachings), next we explain the causes and conditions for seeking the Dharma. The verse says: 'For form, for non-form, for supernormal powers, for the true Dharma, Auspicious marks and healing of illness, freedom, and endless causes.' Explanation: There are four causes and conditions for seeking the Dharma. First, for form (rupa), that is, for the cause of auspicious marks. Second, for non-form (arupa), that is, for the cause of extinguishing afflictions and illnesses. Third, for supernormal powers (abhijna), that is, for the cause of freedom. Fourth, for the true Dharma (dharma), that is, for the cause of endless benefits. As the Brahma King Question Sutra says, a Bodhisattva seeking the Dharma possesses four thoughts. First, like the thought of a wonderful treasure, because the Dharma is difficult to obtain. Second, like the thought of good medicine, because the Dharma can remove illness. Third, like the thought of wealth, because the Dharma is not scattered. Fourth, like the thought of Nirvana (state of enlightenment), because the Dharma can extinguish suffering. Because the Dharma is the cause of auspicious marks and adornments, it should be regarded like a wonderful treasure. Because the Dharma is the cause of extinguishing afflictions and illnesses, it should be regarded like good medicine. Because the Dharma is the cause of supernormal powers and freedom, it should be regarded like wealth. Because the Dharma is the cause of the endless true Dharma, it should be regarded like Nirvana. Having explained the causes and conditions for seeking the Dharma, next we explain distancing from discriminations. The verse says: 'No entity, entity, increase, decrease, one, different, self, other characteristics, Like name, like meaning, discriminations are of ten kinds.' Explanation: There are ten kinds of discriminations. First, discrimination of no entity. Second, discrimination of entity. Third, discrimination of increase. Fourth, discrimination of decrease. Fifth, discrimination of one characteristic. Sixth, discrimination of different characteristics. Seventh, discrimination of self-characteristic. Eighth, discrimination of other characteristics. Ninth, discrimination of meaning arising from name. Tenth, discrimination of name arising from meaning. In the Prajnaparamita Sutra (Perfection of Wisdom Sutra), in order to enable Bodhisattvas to distance themselves from these ten kinds of discriminations, ten kinds of antidotes are explained. To counteract the discrimination of no entity, the Sutra says 'There are Bodhisattvas, Bodhisattvas.'
有體分別故。經言不見菩薩等。為對治增益分別故。經言舍利弗色自性空。為對治損減分別故。經言非色滅空。為對治一相分別故。經言若色空非色。為對治異相分別故。經言空不異色色不異空空即是色。為對治自相分別故。經言此色唯名。為對治別相分別故。經言色不生不滅非染非凈等。為對治如名起義分別故。經言名者作客故如名義不應著。為對治如義起名分別故。經言一切名不可見不可見故如義名不應著。已說求遠離分別。次說求法大偈曰。
菩薩勝勇猛 二求得真實 隨順諸世間 功德如海滿
釋曰。求法有三種大。一者方便大。由最上精進求世諦第一義諦。真實不顛倒故。二者他利大。由作世間依怙以第一義安置故。三者自利大。由一切功德如海滿足故。述求品究竟。
大乘莊嚴經論卷第五 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第六
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
弘法品第十三
釋曰。已說求法。次應以法為人演說。偈曰。
難得復不堅 愍苦恒喜施 況以法利世 增長亦無盡
釋曰。此偈先遮法慳。難得復不堅者。謂身命財。愍苦恒喜施者。菩薩尚能於一切時舍此三種不堅
【現代漢語翻譯】 現代漢語譯本：因為有對事物本體的分別執著。經文說『不見菩薩等』，是爲了對治增益分別（認為事物可以無限增加的錯誤觀念）。經文說『舍利弗色自性空』，是爲了對治損減分別（認為事物可以憑空消失的錯誤觀念）。經文說『非色滅空』，是爲了對治一相分別（認為所有事物都是同一相狀的錯誤觀念）。經文說『若色空非色』，是爲了對治異相分別（認為事物之間完全不同的錯誤觀念）。經文說『空不異色，色不異空，空即是色』，是爲了對治自相分別（認為事物有其獨立不變的自性的錯誤觀念）。經文說『此色唯名』，是爲了對治別相分別（認為事物有其獨特本質的錯誤觀念）。經文說『色不生不滅，非染非凈等』，是爲了對治如名起義分別（因為名稱而產生對事物意義的分別執著）。經文說『名者作客故，如名義不應著』，是爲了對治如義起名分別（因為事物意義而產生對名稱的分別執著）。經文說『一切名不可見，不可見故如義名不應著』。以上已經說明了如何尋求遠離各種分別執著。接下來講述尋求佛法的大偈頌： 『菩薩勝勇猛，二求得真實，隨順諸世間，功德如海滿。』 解釋：尋求佛法有三種偉大之處。一是方便大，通過最上等的精進，尋求世俗諦（Samvriti-satya，相對真理）和第一義諦（Paramartha-satya，絕對真理），因為真實而不顛倒。二是利他大，因為作為世間的依靠，用第一義諦來安置眾生。三是自利大，因為一切功德如大海般圓滿。求法品到此結束。 大乘莊嚴經論卷第五 大正藏第 31 冊 No. 1604 大乘莊嚴經論 大乘莊嚴經論卷第六 無著菩薩（Asanga）造 大唐天竺三藏波羅頗蜜多羅（Paramartha）譯 弘法品第十三 解釋：已經講完求法，接下來應該用佛法為人演說。偈頌說： 『難得復不堅，愍苦恒喜施，況以法利世，增長亦無盡。』 解釋：這首偈頌首先是爲了遮止吝惜佛法。『難得復不堅』，指的是身命和財物。『愍苦恒喜施』，菩薩尚且能在一切時候捨棄這三種不堅固之物。
【English Translation】 English version: Because there is differentiation of entities. The sutra says 'not seeing Bodhisattvas, etc.,' to counteract the increasing differentiation (the mistaken notion that things can increase infinitely). The sutra says 'Sariputra's form is empty in its self-nature' to counteract the decreasing differentiation (the mistaken notion that things can disappear out of thin air). The sutra says 'not form ceasing into emptiness' to counteract the single-aspect differentiation (the mistaken notion that all things are of the same aspect). The sutra says 'if form is empty, it is not form' to counteract the different-aspect differentiation (the mistaken notion that things are completely different from each other). The sutra says 'emptiness is not different from form, form is not different from emptiness, emptiness is form' to counteract the self-aspect differentiation (the mistaken notion that things have their own independent and unchanging self-nature). The sutra says 'this form is only a name' to counteract the distinct-aspect differentiation (the mistaken notion that things have their own unique essence). The sutra says 'form is neither born nor dies, neither defiled nor pure, etc.,' to counteract the differentiation arising from name (differentiation and attachment to the meaning of things arising from names). The sutra says 'names are like guests, therefore one should not be attached to the meaning of names' to counteract the differentiation arising from meaning (differentiation and attachment to names arising from the meaning of things). The sutra says 'all names are invisible, because they are invisible, one should not be attached to the meaning of names.' The above has explained how to seek to distance oneself from various differentiations and attachments. Next, the great verse on seeking the Dharma is discussed: 'Bodhisattvas are victorious and courageous, seeking the two truths to attain reality, conforming to all worlds, merits are as full as the sea.' Explanation: There are three great aspects to seeking the Dharma. First, the greatness of skillful means, seeking the conventional truth (Samvriti-satya) and the ultimate truth (Paramartha-satya) through the highest diligence, because it is real and not inverted. Second, the greatness of benefiting others, because it serves as a refuge for the world, settling beings with the ultimate truth. Third, the greatness of benefiting oneself, because all merits are as full as the sea. The chapter on seeking the Dharma ends here. Mahayana-samgraha-alankara-sutra Volume 5 Taisho Tripitaka Volume 31 No. 1604 Mahayana-samgraha-alankara-sutra Mahayana-samgraha-alankara-sutra Volume 6 Composed by Bodhisattva Asanga (Asanga) Translated by Tripitaka Master Paramartha (Paramartha) from India of the Great Tang Dynasty Chapter 13 on Propagating the Dharma Explanation: Having finished discussing seeking the Dharma, next one should expound the Dharma for others. The verse says: 'Difficult to obtain and impermanent, compassionate to suffering and always joyful in giving, how much more so to benefit the world with the Dharma, its growth is also endless.' Explanation: This verse is primarily to prevent stinginess with the Dharma. 'Difficult to obtain and impermanent' refers to body, life, and wealth. 'Compassionate to suffering and always joyful in giving,' Bodhisattvas are even able to give up these three impermanent things at all times.
之法施諸苦厄眾生。由慈悲故。況以法利世增長亦無盡者。何況大法得之不難而生慳吝。是故菩薩應以此法廣利世間。何以故。法得增長亦無盡故。已遮法慳。次說利益。偈曰。
自證不可說 引物說法性 法身寂滅口 悲流如蟒吸
釋曰。自證不可說引物說法性者。世尊不說自所證法。由不可說故。為引接眾生復以方便而說法性問云何方便。答法身寂滅口悲流如蟒吸。諸佛以法性為身。寂滅為口。極廣清凈離二障故。以大慈悲流出教網引接眾生。譬如大蟒張口吐涎吸引諸物。一切諸佛身口悲同引接亦爾。大悲無盡由畢竟故。偈曰。
彼修得果故 修說非無義 但聞及不聞 修說則無理
釋曰。彼修得果故修說非無義者。諸佛以方便說自所證引接世間。由能行者修力自在而得果故。是故彼修及佛所說得非無義。但聞及不聞修說則無理者。若但聞法得見真義。彼修則無利益。若不聞法得入于修。彼說則無利益。已說說法利益。次說說法差別。偈曰。
阿含說證說 謂口謂通力 通力謂相好 余色及虛空
釋曰。諸菩薩說法有二種差別。一者阿含說。謂以口力而說。二者證說。謂以通力而說。通力說復有多種。或相好說。或樹林說。或樂器說。或空中說。已說說法差別
【現代漢語翻譯】 現代漢語譯本： 將佛法佈施給處於痛苦和災難中的眾生。因為慈悲的緣故，更何況用佛法利益世間，其增長也是沒有窮盡的。更何況如此容易獲得的大法，卻產生慳吝之心。因此，菩薩應當用此佛法廣泛利益世間。為什麼呢？因為佛法得以增長也是沒有窮盡的。以上是遮止了對佛法的慳吝。接下來講述佛法的利益。偈頌說： 『自證不可說，引物說法性，法身寂滅口，悲流如蟒吸。』 解釋：『自證不可說，引物說法性』的意思是，世尊不說自己所證悟的佛法，因為那是不可言說的。爲了引導接引眾生，又用方便法門來說法性。問：什麼是方便法門呢？答：『法身寂滅口，悲流如蟒吸。』諸佛以法性為身，寂滅為口，極其廣大清凈，遠離二障的緣故。用大慈悲流出教法的網路，引導接引眾生。譬如大蟒張開大口吐出涎液，吸引各種物體。一切諸佛的身口悲憫之心也是如此引導接引眾生。大悲之心沒有窮盡，因為是畢竟的緣故。偈頌說： 『彼修得果故，修說非無義，但聞及不聞，修說則無理。』 解釋：『彼修得果故，修說非無義』的意思是，諸佛用方便法門宣說自己所證悟的，引導接引世間，因為能夠修行的人憑藉修行的力量自在而獲得果報的緣故。因此，他們的修行以及佛所說的法都不是沒有意義的。『但聞及不聞，修說則無理』的意思是，如果僅僅聽聞佛法就能見到真義，那麼修行就沒有利益。如果不聽聞佛法就能進入修行，那麼說法就沒有利益。以上講述了說法的利益。接下來講述說法的差別。偈頌說： 『阿含說證說，謂口謂通力，通力謂相好，余色及虛空。』 解釋：諸菩薩說法有兩種差別。一種是阿含說，就是用口的力量來說法。另一種是證說，就是用神通的力量來說法。神通說法又有多種，或者用相好（lakshana and anuvyanjana）來說法，或者用樹林來說法，或者用樂器來說法，或者用空中來說法。以上講述了說法的差別。
【English Translation】 English version: To bestow the Dharma upon sentient beings suffering in misery. Because of compassion, how much more so is benefiting the world with the Dharma, whose growth is also inexhaustible. How much more so when such a great Dharma is easily obtained, yet one generates stinginess. Therefore, Bodhisattvas should widely benefit the world with this Dharma. Why? Because the Dharma's growth is also inexhaustible. This is to prevent stinginess towards the Dharma. Next, the benefits are discussed. The verse says: 'Self-realization is unspeakable, guiding beings to speak of Dharma-nature, the Dharma-body's (Dharmakaya) silence is the mouth, compassion flows like a python's suction.' Explanation: 'Self-realization is unspeakable, guiding beings to speak of Dharma-nature' means that the World-Honored One (Bhagavan) does not speak of the Dharma he has realized, because it is unspeakable. To guide and receive sentient beings, he uses expedient means to speak of Dharma-nature. Question: What are expedient means? Answer: 'The Dharma-body's silence is the mouth, compassion flows like a python's suction.' All Buddhas take Dharma-nature as their body, silence as their mouth, being extremely vast and pure, and free from the two obscurations. With great compassion, they emanate a network of teachings to guide and receive sentient beings. It is like a large python opening its mouth and spitting out saliva, attracting all things. The body, speech, and compassion of all Buddhas are also like this, guiding and receiving sentient beings. Great compassion is inexhaustible because it is ultimate. The verse says: 'Because they cultivate and attain the fruit, cultivation and speaking are not meaningless; but hearing or not hearing, cultivation and speaking are then unreasonable.' Explanation: 'Because they cultivate and attain the fruit, cultivation and speaking are not meaningless' means that the Buddhas use expedient means to proclaim what they have realized, guiding and receiving the world, because those who can practice rely on the power of cultivation to freely attain the fruit. Therefore, their cultivation and the Dharma spoken by the Buddhas are not meaningless. 'But hearing or not hearing, cultivation and speaking are then unreasonable' means that if one can see the true meaning by merely hearing the Dharma, then cultivation has no benefit. If one can enter cultivation without hearing the Dharma, then speaking has no benefit. The benefits of speaking the Dharma have been discussed. Next, the differences in speaking the Dharma are discussed. The verse says: 'Agama (Agama) speaking and realization speaking, referring to oral power and supernormal power; supernormal power refers to marks and characteristics (lakshana and anuvyanjana), other forms, and emptiness.' Explanation: Bodhisattvas have two kinds of differences in speaking the Dharma. One is Agama speaking, which is speaking with the power of the mouth. The other is realization speaking, which is speaking with the power of supernormal abilities. Supernormal speaking has many kinds, either speaking with marks and characteristics (lakshana and anuvyanjana), or speaking with forests, or speaking with musical instruments, or speaking in the air. The differences in speaking the Dharma have been discussed.
。次說說法成就。偈曰。
無畏及斷疑 令信亦顯實 如此諸菩薩 說成就應知
釋曰。諸菩薩說法成就由四種義。一者無畏。二者斷疑。三者令信。四者顯實。如梵天王問經說。菩薩四法具足則能開于廣大法施。何等為四。一者攝治妙法。二者自慧明凈。三者作善丈夫業。四者顯示染凈。此中第一多聞故得無畏。第二大慧故能斷疑。第三不依名利故令他信受。第四由通達世諦第一義諦故能顯二種真實。謂染相真實凈相真實。偈曰。
美語及離醉 無退無不盡 種種及相應 令解非求利 及以遍教授 複次成就說
釋曰。美語者。他瞋罵時不惡報故。離醉者。醉有二種。一他稱讚時醉。二自成就時醉。謂家色財等成就生愛喜故。離者如此二醉於心滅故。無退者。不懈怠故。無不盡者。離於法慳一切說故。種種者。不重說故。相應者。不違現比量故。令解者。字句可解故。非求利者。不為財利令彼信故。遍教授者。被三乘故。已說說法成就。次說語成就。偈曰。
不細及調和 善巧亦明瞭 應機亦離求 份量與無盡
釋曰。不細者。遍徒眾故。調和者。悅可意故。善巧者。開示字句分明故。明瞭者。令易解故。應機者。隨宜說故。離求者。不依名利說故。份量者
【現代漢語翻譯】 現代漢語譯本：接下來講述說法成就。偈語說： 『無畏和斷疑，使人信服且顯真實，這樣的諸位菩薩，應當知道他們說法成就。』 解釋：諸位菩薩的說法成就有四種意義。一是無畏，二是斷疑，三是令人信服，四是顯現真實。如《梵天王問經》所說：菩薩具足四法，就能開啟廣大的法施。哪四法呢？一是攝取修治妙法，二是自身智慧明凈，三是做善良丈夫的事業，四是顯示染與凈。這裡面，第一點因為多聞而獲得無畏；第二點因為大智慧而能夠斷除疑惑；第三點因為不依賴名利而使他人信受；第四點因為通達世俗諦和第一義諦而能夠顯現兩種真實，即染相的真實和凈相的真實。偈語說： 『美妙的言語和遠離陶醉，不退縮和無保留，種種方式和相應的道理，使人理解而非追求利益，以及普遍的教授，這是進一步的成就說法。』 解釋：美妙的言語是指，他人嗔罵時不惡語相報。遠離陶醉是指，陶醉有兩種，一是他人稱讚時陶醉，二是自身成就時陶醉，即因為家庭、美貌、財富等成就而產生愛戀和喜悅。遠離陶醉是指，這兩種陶醉在心中滅除。不退縮是指，不懈怠。無保留是指，遠離對法的慳吝，全部說出。種種方式是指，不重複說。相應的道理是指，不違背現量和比量。使人理解是指，字句可以理解。非追求利益是指，不爲了財利而使他們相信。普遍的教授是指，普被三乘。已經說了說法成就，接下來講述語成就。偈語說： 『不細碎和調和，善巧和明瞭，應機和離求，份量和無盡。』 解釋：不細碎是指，遍及徒眾。調和是指，令人喜悅。善巧是指，開示字句分明。明瞭是指，使人容易理解。應機是指，隨順根機而說。離求是指，不依賴名利而說。份量是
【English Translation】 English version: Next, explaining the accomplishment of preaching. A verse says: 'Fearlessness and severing doubts, causing faith and revealing truth, such Bodhisattvas, should be known to have accomplished preaching.' Explanation: The accomplishment of preaching by Bodhisattvas arises from four meanings. First, fearlessness. Second, severing doubts. Third, causing faith. Fourth, revealing truth. As the Brahma King Question Sutra says: A Bodhisattva who possesses four qualities can open up vast Dharma giving. What are the four? First, gathering and cultivating wonderful Dharma. Second, one's own wisdom is bright and clear. Third, engaging in the deeds of a virtuous person. Fourth, revealing defilement and purity. Among these, the first, due to extensive learning, obtains fearlessness. The second, due to great wisdom, is able to sever doubts. The third, due to not relying on fame and gain, causes others to believe and accept. The fourth, due to thoroughly understanding conventional truth (saṃvṛti-satya) and ultimate truth (paramārtha-satya), is able to reveal two kinds of truth, namely the truth of defiled appearances and the truth of pure appearances. A verse says: 'Beautiful speech and being free from intoxication, without regression and without holding back, various methods and corresponding principles, causing understanding and not seeking profit, and universal teaching, this is a further accomplishment of preaching.' Explanation: 'Beautiful speech' means not responding with evil words when others scold. 'Being free from intoxication' means there are two kinds of intoxication: one is intoxication when others praise, and the other is intoxication when one achieves something, that is, generating love and joy because of the accomplishment of family, beauty, wealth, etc. 'Being free from intoxication' means these two kinds of intoxication are extinguished in the mind. 'Without regression' means not being lazy. 'Without holding back' means being free from stinginess with the Dharma and speaking everything. 'Various methods' means not repeating oneself. 'Corresponding principles' means not contradicting direct perception (pratyakṣa) and inference (anumāna). 'Causing understanding' means the words and phrases are understandable. 'Not seeking profit' means not causing them to believe for the sake of wealth and gain. 'Universal teaching' means benefiting the Three Vehicles (triyāna). Having explained the accomplishment of preaching, next explaining the accomplishment of speech. A verse says: 'Not fragmented and harmonious, skillful and clear, appropriate to the occasion and free from seeking, measured and inexhaustible.' Explanation: 'Not fragmented' means reaching the entire assembly. 'Harmonious' means pleasing. 'Skillful' means clearly explaining the words and phrases. 'Clear' means making it easy to understand. 'Appropriate to the occasion' means speaking according to the circumstances. 'Free from seeking' means not speaking relying on fame and gain. 'Measured' is
。樂聞無厭故。無盡者。不可窮故。已說語成就。次說字成就。偈曰。
舉名及釋義 隨乘亦柔軟 易解而應機 出離隨順故
釋曰。舉名者。相應諸字句不違驗故。釋義者。釋言諸字句不違理故。隨乘者。隨乘諸字句不違三乘故。柔軟者。離難諸字句不違于聲故。易解者。聚集諸字句得義易故。應機者。應物諸字句逗機宜故。出離者。不在諸字句向涅槃故。隨順者。正行諸字句隨順八支聖道故。偈曰。
菩薩字成就 如前義應知 聲有六十種 是說如來事
釋曰。如來有六十種不可思議音聲。如佛秘密經中說。寂靜慧如來具足六十種聲語。所謂潤澤柔軟可意意樂清凈。如是廣說。此中潤澤聲者。眾生善根能持攝故。柔軟聲者。現前聞法得樂觸故。可意聲者。由善義故。意樂聲者。由善字故。清凈聲者。無上出世后得故。無垢聲者。諸惑習氣不相應故。明亮聲者。字句易解故。善力聲者。具足功德破諸外道惡邪見故。樂聞聲者。信順出離故。不絕聲者。一切外道無能斷故。調伏聲者。貪等煩惱能對治故。無刺聲者。制戒樂方便故。不澀聲者。令犯戒人得正出故。善調聲者。教化教授故。悅耳聲者。亂心對治故。身倚聲者。能引三摩提故。心了聲者。能引毗缽舍那故。心喜聲者。善斷
疑故。喜樂生聲者。決定拔邪故。無熱惱聲者。信受不悔故。能持智聲者。成就聞因智依止故。能持解聲者。成就思因智依止故。不隱覆聲者。不慳法而說故。可愛聲者。令得自利果故。渴仰聲者。已得果人深愿樂故。教敕聲者。不思議法正說故。令解聲者。思議法正說故。相應聲者。不違驗故。有益聲者。如其所應教示導故。離重聲者。不虛說故。師子聲者。怖外道故。象聲者。振大故。雷聲者。深遠故。龍聲者。令信受故緊那羅聲者。歌音美故。迦陵頻伽聲者。韻清亮故。梵聲者。出遠去故。命命鳥聲者。初得吉祥一切事成故。天王聲者。無敢違故天鼓聲者。破魔初故離慢聲者。贊毀不高故。入一切聲者。入毗伽羅論一切種相故。離不正聲者。憶不忘故。應時聲者。教化事一切時起故。無羞聲者。不依利養故。不怖聲者。離慚羞故。歡喜聲者。聞無厭故。隨舍聲者。一切明處善巧入故。善友聲者。一切眾生利成就故。常流聲者。相續不斷故。嚴飾聲者種種顯現故。滿足聲者。一音無量聲說法故。眾生根喜聲者。一語無量義顯現故。不毀呰聲者。如所立義信順故。不增減聲者。應時量說故。不躁急聲者。不疾疾說故。遍一切聲者。遠近徒眾同依止故。一切種成就聲者。世間法義皆譬喻令解故。已說字成就。次說說法
【現代漢語翻譯】 現代漢語譯本： 因為斷除了疑惑，所以聲音令人喜悅。因為決定破除邪見，所以聲音能生起喜樂。因為沒有熱惱，所以聲音令人信服而不後悔。因為能夠持有智慧，所以成就了聽聞正法而生起的智慧，並以此為依靠。因為能夠持有理解，所以成就了思維修習而生起的智慧，並以此為依靠。因為不隱瞞覆蓋，所以不吝惜佛法而宣說。因為聲音可愛，所以能使聽者獲得自利的結果。因為令人渴求仰慕，所以已經獲得利益的人深深地喜愛。因為教誡訓示，所以能正確宣說不可思議之法。因為令人理解，所以能正確宣說可以思議之法。因為相應，所以與實證不相違背。因為有益，所以如其所應地教導指示。因為遠離重複，所以不說虛妄之語。因為如獅子吼，所以能使外道感到恐懼。因為如象鳴，所以能震懾廣大。因為如雷鳴，所以深遠洪亮。因為如龍吟，所以令人信服接受。因為如緊那羅（Kinnara，一種天神）的聲音，所以歌聲美妙。因為如迦陵頻伽（Kalavinka，一種鳥）的聲音，所以音韻清亮。因為如梵天之聲，所以能傳出很遠。因為如命命鳥（Jeevajeeva，一種鳥）的聲音，所以一開始就能獲得吉祥，一切事情都能成就。因為如天王之聲，所以沒有人敢違背。因為如天鼓之聲，所以能破除魔障。因為遠離傲慢，所以不因讚揚而高傲，也不因詆譭而沮喪。因為能進入一切聲音，所以能進入毗伽羅論（Vyakarana，聲明）的一切種相。因為遠離不正之聲，所以記憶不忘。因為應時而發聲，所以教化之事在一切時都能發起。因為沒有羞愧，所以不依賴利益供養。因為不恐懼，所以遠離慚愧。因為歡喜，所以聽聞永不厭倦。因為隨順捨棄，所以在一切明處都能善巧進入。因為是善友，所以一切眾生的利益都能成就。因為常流不斷，所以相續不斷絕。因為莊嚴修飾，所以種種顯現。因為滿足，所以一音能以無量音聲說法。因為眾生根性喜悅，所以一語能顯現無量意義。因為不譭謗，所以如所立之義而信順。因為不增減，所以應時適量地說。因為不急躁，所以不快速地說。因為遍及一切，所以遠近的徒眾都能共同依止。因為一切種成就，所以世間法義都能用譬喻使人理解。已經說完字的成就，接下來要說法的成就。
【English Translation】 English version: Because of dispelling doubts, the voice is pleasing. Because of decisively eradicating wrong views, the voice generates joy and delight. Because of being free from afflictions, the voice is trustworthy and inspires no regret. Because of being able to hold wisdom, it accomplishes the wisdom arising from hearing the Dharma, and relies on it. Because of being able to hold understanding, it accomplishes the wisdom arising from contemplation, and relies on it. Because of not concealing or covering up, it is without stinginess in expounding the Dharma. Because the voice is lovely, it enables listeners to attain the fruit of self-benefit. Because it inspires longing and admiration, those who have already attained benefits deeply rejoice. Because of instruction and admonition, it can correctly expound the inconceivable Dharma. Because it enables understanding, it can correctly expound the conceivable Dharma. Because it is consistent, it does not contradict verification. Because it is beneficial, it appropriately teaches and guides. Because it is free from repetition, it does not speak falsely. Because it is like a lion's roar, it can frighten external paths. Because it is like an elephant's trumpeting, it can shake the vastness. Because it is like thunder, it is deep and far-reaching. Because it is like a dragon's roar, it inspires faith and acceptance. Because it is like the voice of a Kinnara (a celestial being), the singing is beautiful. Because it is like the voice of a Kalavinka (a mythical bird), the tone is clear and bright. Because it is like the voice of Brahma, it can travel far. Because it is like the voice of a Jeevajeeva (a bird), one can initially obtain auspiciousness and all things are accomplished. Because it is like the voice of a Deva King, no one dares to disobey. Because it is like the sound of a celestial drum, it destroys demonic obstacles. Because it is free from arrogance, it is not haughty when praised, nor dejected when criticized. Because it can enter all sounds, it can enter all aspects of Vyakarana (grammar). Because it is free from incorrect sounds, memory is unfailing. Because it speaks at the appropriate time, the work of teaching can arise at all times. Because it is without shame, it does not rely on profit and offerings. Because it is without fear, it is free from shame and embarrassment. Because it is joyful, hearing is never tiresome. Because it accords with relinquishment, it can skillfully enter all fields of knowledge. Because it is a good friend, the benefit of all beings can be accomplished. Because it is a constant stream, it continues without interruption. Because it is adorned and embellished, it manifests in various ways. Because it is fulfilling, one sound can expound the Dharma with limitless sounds. Because it pleases the roots of beings, one word can reveal limitless meanings. Because it does not slander, it believes and follows the established meaning. Because it does not increase or decrease, it speaks appropriately and in due measure. Because it is not hasty, it does not speak quickly. Because it pervades everything, disciples near and far can rely on it together. Because it accomplishes all kinds, it can use metaphors to make worldly and Dharma meanings understandable. The accomplishment of words has been spoken; next, the accomplishment of Dharma will be spoken.
大。偈曰。
開演及施設 建立並總舉 別說與斷疑 略廣皆令解
釋曰。開演者。謂言說也。施設者。謂諸句也。建立者謂善相應也。如是分別開示。如其次第總舉別說。斷疑使義淺近易解。令聽受者于所說法得決定故。略者一說。彼利根人速得解故。廣者重說。彼鈍根人遲得解故。偈曰。
說者及所說 受者三輪凈 復離八種過 說者凈應知
釋曰。說者及所說受者三輪凈者。何等三輪一是說者。謂諸佛菩薩。二是所說。謂總說名字等諸種。三是受者。謂前略說得解人廣說得解人。復離八種過說者凈應知者。說者清凈。應知復離八種過失。問何者八耶。偈曰。
懈怠及不解 拒請不開義 及以不斷疑 斷疑不堅固 厭退及有吝 如是八種過 諸佛無彼體 故成無上說
釋曰。八種過者。一懈怠。二不解義。三拒請。四不開義。五不斷疑。六斷疑不決定。七心有厭退不一切時說故。八有吝。不盡開示故。一切諸佛如是八過悉皆遠離。是故得成無上說法。已說說法大。次說義成就偈曰。
此法隨時善 生信喜覺因 義正及語巧 能開四梵行
釋曰。此法隨時善生信喜覺因者。隨時善謂初中后善。如其次第。聞思修時為信因故。為喜因故。
【現代漢語翻譯】 現代漢語譯本： 大。偈說：
『開演及施設，建立並總舉，別說與斷疑，略廣皆令解。』
解釋：開演，指言說。施設，指語句。建立，指善相應。如此分別開示，按次第總括講述，分別解說，斷除疑惑，使意義淺顯易懂，使聽者對所說法義得到確定。略說，指簡單講述，使利根之人迅速理解。廣說，指重複講述，使鈍根之人慢慢理解。偈說：
『說者及所說，受者三輪凈，復離八種過，說者凈應知。』
解釋：說者、所說、受者三輪清凈，指的是什麼三輪？一是說者，指諸佛菩薩。二是所說，指總說名字等各種內容。三是受者，指前面略說能理解的人，以及廣說后能理解的人。如果能遠離八種過失，那麼說法者就是清凈的。應該知道，說法者清凈，就應該遠離八種過失。問：哪八種過失呢？偈說：
『懈怠及不解，拒請不開義，及以不斷疑，斷疑不堅固，厭退及有吝，如是八種過，諸佛無彼體，故成無上說。』
解釋：八種過失是：一、懈怠。二、不理解意義。三、拒絕請求。四、不闡釋意義。五、不斷除疑惑。六、斷除疑惑不徹底。七、心生厭倦退縮，不能隨時隨地說法。八、吝嗇，不完全開示。一切諸佛都遠離這八種過失，所以能成就無上說法。已經說了說法的大義，接下來講述義成就。偈說：
『此法隨時善，生信喜覺因，義正及語巧，能開四梵行。』
解釋：此法隨時都是好的，能產生信心、喜悅和覺悟的原因。隨時都是好的，指初善、中善、后善。按次第來說，聞法、思法、修法時，是產生信心的原因，是產生喜悅的原因。
【English Translation】 English version: Great. The verse says:
'Opening and expounding, establishing and arranging, summarizing and separately explaining, resolving doubts, briefly or extensively, all should be understood.'
Explanation: 'Opening and expounding' refers to speaking. 'Establishing and arranging' refers to phrases and sentences. 'Establishing' refers to good correspondence. Thus, distinguishing and revealing, in order, summarizing and separately explaining, resolving doubts to make the meaning shallow, near, and easy to understand, so that listeners can have certainty about what is being said. 'Briefly' refers to a simple explanation, so that those with sharp faculties can quickly understand. 'Extensively' refers to repeated explanations, so that those with dull faculties can slowly understand. The verse says:
'The speaker, what is spoken, and the receiver, the three wheels are pure, further departing from eight kinds of faults, the speaker should be known as pure.'
Explanation: 'The speaker, what is spoken, and the receiver, the three wheels are pure,' what are the three wheels? First, the speaker, referring to all Buddhas and Bodhisattvas (enlightened beings). Second, what is spoken, referring to the general explanation of names and other things. Third, the receiver, referring to those who understand after the brief explanation and those who understand after the extensive explanation. If one can depart from eight kinds of faults, then the speaker is pure. It should be known that if the speaker is pure, they should depart from eight kinds of faults. Question: What are the eight faults? The verse says:
'Laziness and not understanding, refusing requests and not opening the meaning, and not resolving doubts, resolving doubts not firmly, weariness and stinginess, these are the eight kinds of faults, all Buddhas do not have these, therefore they achieve unsurpassed speaking.'
Explanation: The eight faults are: 1. Laziness. 2. Not understanding the meaning. 3. Refusing requests. 4. Not explaining the meaning. 5. Not resolving doubts. 6. Resolving doubts incompletely. 7. Weariness and retreat, not speaking at all times. 8. Stinginess, not fully revealing. All Buddhas are far away from these eight faults, therefore they can achieve unsurpassed speaking. Having spoken of the greatness of speaking the Dharma (teachings), next is speaking of the accomplishment of meaning. The verse says:
'This Dharma is good at all times, giving rise to faith, joy, and the cause of awakening, the meaning is correct and the words are skillful, able to open the four Brahma Viharas (immeasurable minds).'
Explanation: 'This Dharma is good at all times, giving rise to faith, joy, and the cause of awakening.' 'Good at all times' refers to good in the beginning, middle, and end. In order, when hearing, thinking, and practicing the Dharma, it is the cause of faith, it is the cause of joy.
為覺因故。為覺因者。定心觀察此法道理得如實智故。義正及語巧能開四梵行者。義正謂善義及妙義。與世諦第一義諦相應故。語巧謂易受及易解由文顯義現故。由此故能開示四種梵行。問何者四耶。偈曰。
不共他相應 具斷三界惑 自性及無垢 是行為四種
釋曰。四梵行者。一者獨。二者滿。三者清。四者白。不共他相應者是獨義。由此行不共外道同行故。具斷三界惑者是滿義。由此行具斷三界煩惱故。自性者是清義。由此行是無漏自性凈故。無垢者是白義。由此行在漏盡身種類得無垢凈故。已說說法義成就。次說說法節。偈曰。
所謂令入節 相節對治節 及以秘密節 是名為四節
釋曰。諸佛說法不離四節。一者令入節。二者相節。三者對治節。四者秘密節。間此四節依何義。偈曰。
聲聞及自性 斷過亦語深 次第依四義 說節有四種
釋曰。令入節者。應知教諸聲聞入於法義令得不怖。說色等是有故。相節者。應知于分別等三種自性。無體無起自性清凈。說一切法故。對治節者應知依斷諸過對治八種障故。如大乘中說。受持二偈得爾所功德。皆為對治故說。此對治后當解。秘密節者。應知依諸深語由回語方得義故。如大乘經偈說。不堅堅固解善住于
【現代漢語翻譯】 現代漢語譯本：爲了覺悟的緣故。爲了覺悟的緣故是什麼呢？因為以堅定的心觀察此法的道理，從而獲得如實的智慧。義理正確並且言語巧妙，能夠開示四種梵行。義理正確是指善妙的義理，與世俗諦和第一義諦相符。言語巧妙是指容易接受和容易理解，因為文辭顯明義理。因此，能夠開示四種梵行。問：哪四種呢？偈頌說： 『不與他人共，能斷三界惑，自性及無垢，此行為四種。』 解釋：四種梵行是：一者獨，二者滿，三者清，四者白。『不與他人共』是獨的含義，因為此行不與外道相同。『能斷三界惑』是滿的含義，因為此行能夠斷除三界的煩惱。『自性』是清的含義，因為此行是無漏的自性清凈。『無垢』是白的含義，因為此行在漏盡之身種類中獲得無垢清凈。已經說完說法義理的成就，接下來講述說法的環節。偈頌說： 『所謂令入節，相節對治節，以及秘密節，是名為四節。』 解釋：諸佛說法不離四種環節。一者令入節，二者相節，三者對治節，四者秘密節。問：這四種環節依據什麼義理呢？偈頌說： 『聲聞及自性，斷過亦語深，次第依四義，說節有四種。』 解釋：令入節，應當知道教導諸聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）進入法義，使他們不感到恐懼，說明色等是有存在的。相節，應當知道于分別等三種自性（trisvabhāva，唯識宗提出的三種自性：遍計所執性、依他起性、圓成實性）中，無體性、無生起，自性清凈，說明一切法（dharma，佛法）的實相。對治節，應當知道依靠斷除諸過失，對治八種障礙。如在大乘（Mahāyāna，佛教宗派之一）經典中所說，受持兩句偈頌就能獲得如此功德，都是爲了對治而說的。此對治在後面會解釋。秘密節，應當知道依靠諸深奧的語言，通過迴轉的語言才能表達其義理。如大乘經典偈頌所說，不堅固的能理解為堅固，善於安住于...
【English Translation】 English version: For the sake of awakening. What is 'for the sake of awakening'? It is because, with a steadfast mind, one observes the principles of this Dharma (law, teaching) and thereby attains true wisdom. The meaning is correct and the speech is skillful, capable of revealing the four Brahmavihāras (four immeasurable minds). 'Correct meaning' refers to virtuous and wonderful meanings, corresponding to both conventional truth (saṃvṛti-satya) and ultimate truth (paramārtha-satya). 'Skillful speech' refers to being easily received and easily understood, because the words clearly reveal the meaning. Therefore, it is possible to reveal the four kinds of Brahmavihāras. Question: What are the four? The verse says: 'Not shared with others, possessing the cutting off of the three realms' afflictions, self-nature and stainlessness, these practices are the four kinds.' Explanation: The four Brahmavihāras are: first, solitude; second, fullness; third, purity; and fourth, whiteness. 'Not shared with others' is the meaning of solitude, because this practice is not shared with other non-Buddhist paths. 'Possessing the cutting off of the three realms' afflictions' is the meaning of fullness, because this practice possesses the cutting off of the afflictions of the three realms (tridhātu, the realms of desire, form, and formlessness). 'Self-nature' is the meaning of purity, because this practice is the unconditioned, self-nature purity. 'Stainlessness' is the meaning of whiteness, because this practice, in the lineage of the body that has exhausted outflows, attains stainless purity. Having finished explaining the accomplishment of the meaning of the Dharma teaching, next is explained the sections of the Dharma teaching. The verse says: 'So-called section of causing entry, section of characteristics, section of antidotes, and also the secret section, these are called the four sections.' Explanation: The Buddhas' Dharma teachings do not depart from the four sections. First, the section of causing entry; second, the section of characteristics; third, the section of antidotes; and fourth, the secret section. Question: Upon what meaning do these four sections rely? The verse says: 'Śrāvakas (hearers), and self-nature, cutting off faults, also profound speech, in sequence relying on four meanings, the sections are said to be four kinds.' Explanation: The section of causing entry, one should know that it teaches the Śrāvakas to enter the meaning of the Dharma, causing them to not feel fear, explaining that form and so on exist. The section of characteristics, one should know that in the three self-natures, such as discrimination, there is no entity, no arising, and self-nature is pure, explaining the true nature of all dharmas. The section of antidotes, one should know that it relies on cutting off all faults, counteracting the eight kinds of obstacles. As it is said in the Mahāyāna scriptures, receiving and upholding two verses can obtain such merit, all of which is spoken for the sake of antidotes. This antidote will be explained later. The secret section, one should know that it relies on profound speech, and only through indirect speech can its meaning be expressed. As the Mahāyāna scripture verse says, what is not firm can be understood as firm, and one dwells well in...
顛倒。為煩惱所惱。速得大菩提。此節中不堅堅固解者。不堅謂諸眾生其心不亂。於此不亂作堅固解。此解最勝能得菩提。亂者心馳堅著。不能至得菩提故。此是第一句義。善住于顛倒者。顛倒謂常樂我凈執。若人能于顛倒中解無常無樂無我無凈善住不退。即能速得菩提。不爾不得故。此是第二句義。為煩惱所惱者。長時勤修難行苦行由極疲倦能得菩提。不爾不得故。此是第三句義。已說說法節。次說說法意。偈曰。
平等及別義 別時及別欲 依此四種意 諸佛說應知
釋曰。諸佛說法不離四意。一平等意。二別義意。三別時意。四別欲意。平等意者。如佛說。往昔毗婆尸佛即我身是。由法身無差別故。如是等說。是名平等意。別義意者。如佛說。一切諸法無自性故無生故。如是等說。是名別義意。別時意者。如佛說。若人愿見阿彌陀佛。一切皆得往生。此由別時得生故如是說。如是等說。是名別時意。別欲意者。彼人有如是善根。如來或時讚歎或時毀呰。由得少善根便為足故。如是等說是。名別欲意。已說說法意。次說受持大乘功德。偈曰。
輕佛及輕法 懈怠少知足 貪行及慢行 悔行不定等 如是八種障 大乘說對治 如是諸障斷 是人入正法
釋曰。此二偈顯示
【現代漢語翻譯】 現代漢語譯本： 『顛倒。為煩惱所惱。速得大菩提。』此節中，『不堅堅固解』指的是什麼？『不堅』是指那些內心不散亂的眾生，對於這種不散亂的狀態，能作『堅固解』（堅定不移的理解）。這種理解最為殊勝，能夠證得菩提。散亂的人，心神馳騁，執著于外物，不能證得菩提。這是第一句的含義。 『善住于顛倒者』，這裡的『顛倒』指的是常、樂、我、凈的執著。如果有人能在這些顛倒的觀念中，理解無常、無樂、無我、無凈的真諦，安住於此而不退轉，就能迅速證得菩提。否則就不能證得。這是第二句的含義。 『為煩惱所惱者』，指的是長時間勤奮修行，經歷艱難困苦的修行，因為極度的疲倦才能證得菩提。否則就不能證得。這是第三句的含義。 已經解釋了說法這一節，接下來解釋說法的意圖。偈頌說： 『平等及別義，別時及別欲，依此四種意，諸佛說應知。』 解釋：諸佛說法不離四種意圖：一是平等意，二是別義意，三是別時意，四是別欲意。平等意，例如佛說：『往昔的毗婆尸佛（Vipashyin Buddha）就是我的身。』因為法身沒有差別。像這樣的說法，就叫做平等意。 別義意，例如佛說：『一切諸法沒有自性，所以沒有生。』像這樣的說法，就叫做別義意。 別時意，例如佛說：『如果有人願意見到阿彌陀佛（Amitabha Buddha），一切都能往生。』這是因為在特定的時間才能往生，所以這樣說。像這樣的說法，就叫做別時意。 別欲意，指的是某人有這樣的善根，如來有時讚歎，有時貶低，因為得到少許善根就感到滿足。像這樣的說法，就叫做別欲意。 已經解釋了說法的意圖，接下來解釋受持大乘的功德。偈頌說： 『輕佛及輕法，懈怠少知足，貪行及慢行，悔行不定等，如是八種障，大乘說對治，如是諸障斷，是人入正法。』 解釋：這兩句偈頌顯示了……
【English Translation】 English version: 'Reversed. Afflicted by afflictions. Quickly attain great Bodhi.' In this section, what does 'unstable firm understanding' refer to? 'Unstable' refers to those sentient beings whose minds are not scattered. Regarding this state of non-scattering, to have a 'firm understanding' (unwavering comprehension). This understanding is the most excellent and can attain Bodhi. Those who are scattered, with minds wandering and attached, cannot attain Bodhi. This is the meaning of the first sentence. 'Well-abiding in reversal,' here 'reversal' refers to the attachment to permanence, pleasure, self, and purity. If someone can understand the truth of impermanence, no pleasure, no self, and no purity within these reversed notions, and abide in this without regression, they can quickly attain Bodhi. Otherwise, they cannot attain it. This is the meaning of the second sentence. 'Afflicted by afflictions' refers to diligently cultivating for a long time, undergoing difficult and arduous practices, and only through extreme fatigue can one attain Bodhi. Otherwise, one cannot attain it. This is the meaning of the third sentence. Having explained the section on teaching the Dharma, next explaining the intention of teaching the Dharma. The verse says: 'Equality and distinct meaning, distinct time and distinct desire, based on these four intentions, the Buddhas speak, it should be known.' Explanation: The Buddhas' teachings do not deviate from four intentions: first, the intention of equality; second, the intention of distinct meaning; third, the intention of distinct time; and fourth, the intention of distinct desire. The intention of equality, for example, the Buddha said: 'The Vipashyin Buddha (Vipashyin Buddha) of the past was my body.' Because the Dharmakaya (Dharmakaya) has no difference. Such statements are called the intention of equality. The intention of distinct meaning, for example, the Buddha said: 'All dharmas have no self-nature, therefore there is no birth.' Such statements are called the intention of distinct meaning. The intention of distinct time, for example, the Buddha said: 'If someone wishes to see Amitabha Buddha (Amitabha Buddha), all can be reborn in the Pure Land.' This is because rebirth can only be attained at a specific time, so it is said this way. Such statements are called the intention of distinct time. The intention of distinct desire refers to someone who has such good roots, the Tathagata (Tathagata) sometimes praises and sometimes criticizes, because they are content with obtaining a little good root. Such statements are called the intention of distinct desire. Having explained the intention of teaching the Dharma, next explaining the merits of upholding the Mahayana. The verse says: 'Disparaging the Buddha and disparaging the Dharma, laziness and little contentment, greedy conduct and arrogant conduct, regretful conduct and instability, these eight kinds of obstacles, the Mahayana speaks of the antidotes, if these obstacles are severed, this person enters the true Dharma.' Explanation: These two verses reveal...
大乘斷障功德。障有八種。一者輕佛障。二者輕法障。三者懈怠障。四者少知足障。五者貪行障。六者慢行障。七者悔行障。八者不定障。為對治輕佛障故。大乘經說。往昔毗婆尸佛即我身是。為對治輕法障故。大乘經說。于無量恒河沙佛所。修行大乘乃得生解。為對治懈怠障故大乘經說若有眾生愿生安樂國土。一切當得往生。稱念無垢月光佛名。決定當得作佛。為對治少知足障故。大乘經說有處讚歎檀等行。有處毀呰檀等行。為對治貪行障故。大乘經說。諸佛國土極妙樂事。為對治慢行障故。大乘經說。或有佛土最勝成就。為對治悔行障故。大乘經說。或有眾生於佛菩薩起不饒益事得生善道。為對治不定障故。大乘經說。諸佛授記聲聞當得作佛及說一乘。是名受持大乘得離八障。偈曰。
若文及若義 二偈勤受持 功德數有十 是名勝慧者 善種得圓滿 死時歡喜勝 受生隨所欲 念生智亦成 生生恒值佛 聞法得信慧 遠離於二障 速成無上道
釋曰。此三偈顯示受持大乘集得功德。此功德有十種。一者成就一切善根種子圓滿依止。二者臨命終時得無上喜悅。三者於一切處得隨愿受生。四者於一切生處得自性念生智。五者所生之處恒得值佛。六者恒在佛邊聞大乘法。七者成就增
上信根。八者成就增上慧根。九者得遠離惑智二障。十者速得成就無上菩提。若人於一切大乘經典。若文若義乃至一句。正勤受持。則得如是十種功德。此中應知。于現在世得初二種功德。于未來世得餘八種功德。漸漸增勝。已說持法功德。次說說法功德。偈曰。
慧善及不退 大悲名稱遠 巧便說諸法 如日朗世間
釋曰。若諸菩薩具足五因名善說法。一者不倒說。由慧善故。二者恒時說。由不退故。三者離求說。由大悲故。四者令信說。由名稱遠故。五者隨機說由巧便故。由此五因能善說法。導引眾生多生恭敬。譬如日出照朗世間。弘法品究竟。
大乘莊嚴經論隨修品第十四
釋曰。已說菩薩弘法。次說菩薩隨法修行。此中隨修有知義有知法有隨法有同得有隨行。今當次第顯示。偈曰。
於二知無我 於三離邪正 菩薩如是解 是名知義人
釋曰。此偈明菩薩知義。於二知無我者。謂於人法二種而知無我。由知能取所取無有體故。於三離邪正者。三謂三種三昧。即空無相無愿。由空三昧知無有體。解分別性故。由無相無愿三昧知無自體。由解依他真實性故。離邪正者。此三三昧引出世智故不邪。是世間故不正。菩薩如是解。是名知義人者。菩薩若知人法二種無我。
【現代漢語翻譯】 現代漢語譯本： 若人能于上等信根生起信心，便能成就八種增長智慧的根基。九者，能遠離煩惱障和所知障這兩種障礙。十者，迅速成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有人對於一切大乘經典，無論是經文還是義理，乃至僅僅一句，都能以精進之心受持，就能獲得以上這十種功德。這裡應當知道，在現世能獲得前兩種功德，在未來世能獲得其餘八種功德，並且功德會漸漸增長殊勝。以上已經講完了受持佛法的功德，接下來講說法的功德。偈頌說： 智慧殊勝且不退轉，大悲心廣且名稱遠揚，善巧方便地宣說諸法，如同太陽照亮世間。 解釋：如果諸位菩薩具足五種原因，就可以稱為善於說法。第一，不顛倒地說，因為具有殊勝的智慧。第二，恒常不斷地說，因為具有不退轉的信心。第三，不求回報地說，因為具有廣大的悲心。第四，令人信服地說，因為名稱遠揚。第五，隨機應變地說，因為具有善巧方便。由於這五種原因，才能善於說法，引導眾生多生恭敬之心，譬如太陽出來照亮世間。《弘法品》到此結束。 《大乘莊嚴經論》隨修品第十四 解釋：前面已經講了菩薩弘揚佛法，接下來講菩薩隨順佛法修行。這裡所說的隨順修行，包括知義、知法、隨法、同得、隨行。現在將依次進行闡述。偈頌說： 於人法二者知無我，于空無相無愿三昧離邪正，菩薩如此理解，這叫做知義之人。 解釋：這首偈頌闡明了菩薩知曉義理。『於二知無我者』，是指對於人（pudgala）和法（dharma）兩種而知無我（anatman）。因為知道能取和所取都沒有實體。『於三離邪正者』，三是指三種三昧（samadhi），即空（sunyata）、無相（animitta）、無愿（apranihita）。通過空三昧，知道沒有實體，從而理解分別性。通過無相、無愿三昧，知道沒有自體，從而理解依他真實性。『離邪正者』，這三種三昧能夠引出世間智慧，所以不邪，但因為是世間法，所以不正。『菩薩如是解，是名知義人者』，菩薩如果知道人法二種無我。
【English Translation】 English version: If one can generate faith in superior roots of faith, then one can accomplish eight kinds of foundations for increasing wisdom. Ninth, one can be separated from the two obstacles of afflictive obscurations and cognitive obscurations. Tenth, one can quickly accomplish unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If someone diligently upholds any Mahayana sutra, whether it be the text or the meaning, even just a single sentence, then they will obtain these ten kinds of merits. It should be known here that in the present life, one obtains the first two kinds of merits, and in future lives, one obtains the remaining eight kinds of merits, and the merits will gradually increase and become more excellent. The merits of upholding the Dharma have been discussed above. Next, the merits of teaching the Dharma will be discussed. The verse says: Wisdom is excellent and unretreating, great compassion is vast and the name is far-reaching, skillfully and expediently expounding all dharmas, like the sun illuminating the world. Explanation: If all Bodhisattvas possess five causes, they can be called good at teaching the Dharma. First, not teaching in a reversed way, because of having excellent wisdom. Second, teaching constantly, because of having unretreating faith. Third, teaching without seeking reward, because of having great compassion. Fourth, teaching in a way that inspires faith, because the name is far-reaching. Fifth, teaching according to the circumstances, because of having skillful means. Because of these five causes, one can be good at teaching the Dharma, guiding sentient beings to generate much reverence, like the sun coming out and illuminating the world. The chapter on 'Promoting the Dharma' ends here. 《Mahayana-sutralamkara-karika》 Chapter Fourteen: Following Practice Explanation: The Bodhisattva's propagation of the Dharma has been discussed above. Next, the Bodhisattva's practice in accordance with the Dharma will be discussed. The practice in accordance with the Dharma includes knowing the meaning, knowing the Dharma, following the Dharma, attaining together, and following the practice. Now, they will be explained in order. The verse says: Knowing no-self in the two, separating from wrong and right in the three, Bodhisattvas understand in this way, this is called a person who knows the meaning. Explanation: This verse clarifies that Bodhisattvas know the meaning. 'Knowing no-self in the two' refers to knowing no-self (anatman) in both person (pudgala) and dharma (dharma). Because one knows that the grasper and the grasped have no substance. 'Separating from wrong and right in the three' refers to the three samadhis (samadhi), namely emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita). Through the samadhi of emptiness, one knows that there is no substance, thus understanding the nature of discrimination. Through the samadhis of signlessness and wishlessness, one knows that there is no self-nature, thus understanding the dependent and real nature. 'Separating from wrong and right' means that these three samadhis can lead to worldly wisdom, so they are not wrong, but because they are worldly dharmas, they are not right. 'Bodhisattvas understand in this way, this is called a person who knows the meaning' means that if Bodhisattvas know that there is no-self in both person and dharma.
能知三種三昧。離邪離正。如此則名知義。偈曰。
如是知義已 知法猶如筏 聞法不應喜 舍法名知法
釋曰。此偈明菩薩知法。初學菩薩得知義已。次應知法。謂能知修多羅等經法。猶如筏喻。不得但聞而生歡喜。何以故是法應舍。譬如筏故。是名知法。偈曰。
凡夫有二智 即通二無我 為成彼智故 如說隨法行
釋曰。此偈明菩薩隨法。凡夫有二智者。謂知義智知法智。即通二無我者。由此二智故亦能通達人法二種無我。為成彼智故。如說隨法行者。菩薩為成就彼二種智。應如所說法隨順修行。是名隨法。偈曰。
成就彼智時 出世間無上 凡住初地者 所得皆同得
釋曰。此偈明菩薩同得。成就彼智時出世間無上者。由彼智體最勝故。初地謂歡喜地。一切住歡喜地菩薩所得功德。彼初入地人亦皆同得故。偈曰。
見道所滅惑 應知一切盡 隨次修餘地 為斷智障故 應知諸地中 無分別建立 次第無間起 如是說隨行
釋曰。此二偈明菩薩隨行。此中見道所滅煩惱。入初地時一切悉盡。是故修習餘地但為斷于智障。然于諸地各有二智。一無分別智。二地建立智菩薩若在正觀。于剎那剎那得爾所法而不分別。是名無分別智。菩薩
【現代漢語翻譯】 現代漢語譯本： 能知三種三昧（samādhi，指禪定）。遠離邪見，遠離正見。如此便可稱為知義。偈頌說： 『如是知義已，知法猶如筏，聞法不應喜，舍法名知法。』 解釋：此偈說明菩薩知法。初學菩薩在得知義之後，接下來應當知法。即能知修多羅（sūtra，經）等經法，猶如木筏的比喻。不能只是聽聞佛法就心生歡喜，因為這些法應當捨棄，就像用完木筏就要捨棄一樣。這叫做知法。偈頌說： 『凡夫有二智，即通二無我，為成彼智故，如說隨法行。』 解釋：此偈說明菩薩隨法。凡夫有二智，即知義智和知法智。『即通二無我』，指通過這兩種智慧，也能通達人無我和法無我。『為成彼智故，如說隨法行』，指菩薩爲了成就這兩種智慧，應當按照所說的法隨順修行。這叫做隨法。偈頌說： 『成就彼智時，出世間無上，凡住初地者，所得皆同得。』 解釋：此偈說明菩薩同得。『成就彼智時出世間無上』，因為這種智慧的本體最為殊勝。初地指歡喜地。一切住在歡喜地的菩薩所得到的功德，剛進入初地的人也都能一同獲得。偈頌說： 『見道所滅惑，應知一切盡，隨次修餘地，為斷智障故，應知諸地中，無分別建立，次第無間起，如是說隨行。』 解釋：這兩句偈說明菩薩隨行。這裡指見道所斷的煩惱，在進入初地時全部斷盡。因此，修習其餘各地的目的只是爲了斷除智障。然而，在各個地中都有兩種智慧：一是無分別智，二是地建立智。菩薩如果在正觀之中，在每個剎那都能獲得相應的法，而不加以分別。這叫做無分別智。菩薩
【English Translation】 English version: One is able to know the three samādhis (三昧, meditative states). To be apart from wrong views and right views. Such is called knowing the meaning. The verse says: 'Having thus known the meaning, knowing the Dharma is like a raft, one should not rejoice upon hearing the Dharma, abandoning the Dharma is called knowing the Dharma.' Explanation: This verse explains the Bodhisattva's knowing the Dharma. A Bodhisattva who is a beginner, after having known the meaning, should next know the Dharma. That is, to be able to know the Sutras (修多羅) and other Dharma teachings, like the metaphor of a raft. One should not merely hear the Dharma and rejoice, because this Dharma should be abandoned, just like a raft. This is called knowing the Dharma. The verse says: 'Ordinary beings have two kinds of wisdom, which penetrate the two kinds of non-self, in order to accomplish that wisdom, one should practice according to the Dharma as taught.' Explanation: This verse explains the Bodhisattva's following the Dharma. Ordinary beings have two kinds of wisdom, namely, the wisdom of knowing the meaning and the wisdom of knowing the Dharma. 'Which penetrate the two kinds of non-self' means that through these two kinds of wisdom, one can also penetrate the two kinds of non-self: the non-self of persons and the non-self of phenomena. 'In order to accomplish that wisdom, one should practice according to the Dharma as taught' means that in order to accomplish these two kinds of wisdom, the Bodhisattva should practice in accordance with the Dharma as taught. This is called following the Dharma. The verse says: 'When that wisdom is accomplished, it is unsurpassed in transcending the world, all those who dwell in the first Bhumi (地, stage), all that is attained is attained in common.' Explanation: This verse explains the Bodhisattva's common attainment. 'When that wisdom is accomplished, it is unsurpassed in transcending the world' because the essence of this wisdom is the most supreme. The first Bhumi refers to the Joyful Ground (歡喜地). All the merits and virtues attained by all Bodhisattvas dwelling in the Joyful Ground are also attained in common by those who have just entered the first Bhumi. The verse says: 'The afflictions destroyed by the Path of Seeing, it should be known that all are exhausted, successively cultivate the remaining Bhumis, in order to sever the obstructions of wisdom, it should be known that in all the Bhumis, there is no conceptual establishment, arising in successive order without interruption, thus it is said to be following the practice.' Explanation: These two verses explain the Bodhisattva's following the practice. Here, it refers to the afflictions severed by the Path of Seeing, which are all exhausted upon entering the first Bhumi. Therefore, the purpose of cultivating the remaining Bhumis is only to sever the obstructions of wisdom. However, in each of the Bhumis, there are two kinds of wisdom: one is non-discriminating wisdom, and the other is the wisdom of establishing the Bhumi. If the Bodhisattva is in correct contemplation, they can obtain the corresponding Dharma in each moment without discrimination. This is called non-discriminating wisdom. The Bodhisattva
出觀后。分別觀中所得法如是如是分數。是名地建立智。如此二智不得並起及間余法起。恒無間行。是名菩薩隨行。菩薩能如是隨行有四種不放逸輪。一者勝土輪。二者善人輪。三者自正輪。四者先福輪。如此四輪今當次第說。偈曰。
易求及善護 善地亦善伴 善寂此勝土 菩薩則往生
釋曰。此偈明勝土輪。土勝有五因緣。一者易求。謂四事供身不難得故。二者善護。謂國王如法惡人盜賊不得住故。三者善地。處所調和無疫癘故。四者善伴。謂同戒同見為伴侶故。五者善寂。謂晝日無喧夜絕聲故。偈曰。
多聞及見諦 巧說亦憐愍 不退此丈夫 菩薩勝依止
釋曰。此偈明善人輪。善人亦具五因緣。一者多聞。成就阿含故。二者見諦。得聖果故。三者巧說能分別法故。四者憐愍。不貪利故。五者不退。無疲倦故。偈曰。
善緣及善聚 善修及善說 善出此五種 是名自正勝
釋曰。此偈明自正輪。自正亦具五因緣。一者善緣。妙法為緣故。二者善聚。福智具足故。三者善修。止觀諸相應時修故。四者善說。無求利故。五者善出。所有上法恭敬修故。偈曰。
可樂及無難 無病與寂靜 觀察此五種 宿植善根故
釋曰。此偈明先福輪。先福亦具
【現代漢語翻譯】 現代漢語譯本 出觀之後，分別觀察禪定中所獲得的法，如是如是地進行分析，這叫做地建立智。這兩種智慧不能同時生起，也不能被其他法所間斷，而是持續不斷地執行，這叫做菩薩隨行。菩薩能夠這樣隨行，就有四種不放逸輪：一是勝土輪，二是善人輪，三是自正輪，四是先福輪。現在將依次說明這四種輪。偈語說： 『容易獲得且善於守護，/ 良好的土地也有好的同伴，/ 善良寂靜的這片殊勝凈土，/ 菩薩就會往生於此。』 解釋說：這首偈語闡明了勝土輪。殊勝的凈土有五個因緣：一是容易獲得（易求），指四事供養（衣食住藥）不難得到；二是善於守護（善護），指有國王依法治理，惡人和盜賊不能居住；三是良好的土地（善地），指所處的地方氣候適宜，沒有瘟疫流行；四是好的同伴（善伴），指有持相同戒律、見解相同的人作為伴侶；五是善良寂靜（善寂），指白天沒有喧鬧，夜晚沒有聲音。 偈語說： 『多聞且見真諦，/ 善於言說也憐憫他人，/ 不退轉的這大丈夫，/ 是菩薩殊勝的依靠。』 解釋說：這首偈語闡明了善人輪。善良的人也具備五個因緣：一是多聞，成就阿含（Agama，聖典）的教法；二是見諦，證得聖果；三是巧說，能夠分別解說法義；四是憐憫，不貪圖利益；五是不退，沒有疲倦。 偈語說： 『善緣和善聚，/ 善修和善說，/ 善出這五種，/ 這叫做自正殊勝。』 解釋說：這首偈語闡明了自正輪。自身端正也具備五個因緣：一是善緣，以妙法為因緣；二是善聚，福德和智慧都具足；三是善修，在止（Samatha，止禪）觀（Vipassana，觀禪）等相應的時機進行修習；四是善說，沒有爲了求取利益的目的；五是善出，對於所有殊勝的佛法，恭敬地修習。 偈語說： 『令人喜悅且沒有災難，/ 沒有疾病與寂靜安寧，/ 觀察這五種，/ 是因為宿世種植了善根。』 解釋說：這首偈語闡明了先福輪。先前的福德也具備。
【English Translation】 English version After emerging from contemplation, one separately observes the dharmas obtained in contemplation, analyzing them in such and such a manner. This is called the 'wisdom of establishing the ground'. These two types of wisdom cannot arise simultaneously, nor can they be interrupted by other dharmas; rather, they proceed continuously. This is called the 'following practice' of a Bodhisattva. A Bodhisattva who can practice in this way possesses four wheels of non-negligence: the wheel of a superior land, the wheel of good people, the wheel of self-rectification, and the wheel of prior merit. Now, these four wheels will be explained in order. A verse says: 『Easy to obtain and well-protected, / A good land also has good companions, / This excellent and peaceful pure land, / The Bodhisattva will be reborn there.』 Explanation: This verse elucidates the wheel of a superior land. A superior land has five causes and conditions: first, easy to obtain, meaning that the four requisites (clothing, food, shelter, and medicine) are not difficult to acquire; second, well-protected, meaning that the king governs according to the Dharma, and evil people and thieves cannot reside there; third, a good land, meaning that the place is temperate and free from epidemics; fourth, good companions, meaning that there are companions who hold the same precepts and views; fifth, good and peaceful, meaning that there is no noise during the day and no sound at night. A verse says: 『Learned and seeing the truth, / Skillful in speech and compassionate, / This non-retreating great person, / Is a superior reliance for Bodhisattvas.』 Explanation: This verse elucidates the wheel of good people. Good people also possess five causes and conditions: first, learned, having mastered the teachings of the Agamas (Agama, sacred texts); second, seeing the truth, having attained the holy fruit; third, skillful in speech, able to differentiate and explain the meaning of the Dharma; fourth, compassionate, not greedy for profit; fifth, non-retreating, without fatigue. A verse says: 『Good conditions and good gatherings, / Good practice and good speech, / Good emergence of these five, / This is called superior self-rectification.』 Explanation: This verse elucidates the wheel of self-rectification. Self-rectification also possesses five causes and conditions: first, good conditions, taking the wonderful Dharma as the condition; second, good gatherings, possessing both merit and wisdom; third, good practice, practicing at the appropriate times with Samatha (Samatha, calming meditation) and Vipassana (Vipassana, insight meditation); fourth, good speech, without the intention of seeking profit; fifth, good emergence, respectfully practicing all the superior dharmas. A verse says: 『Delightful and without difficulties, / Without illness and with tranquility, / Observing these five, / Is because of planting good roots in past lives.』 Explanation: This verse elucidates the wheel of prior merit. Prior merit also possesses.
五因緣。一者可樂。二者無難。三者無病。四者三昧。五者智慧。第一事由住勝土為因。第二事由值善人為因。后三事由自正成就為因。已說四種不放逸輪。次說煩惱出煩惱。偈曰。
遠離於法界 無別有貪法 是故諸佛說 貪出貪余爾
釋曰。如佛先說。我不說有異貪之法。能出於貪瞋癡亦爾。由離法界則別無體故。是故貪等法性得貪等名。此說貪等法效能出貪等。此義是經旨趣。偈曰。
由離法性外 無別有諸法 是故如是說 煩惱即菩提
釋曰。如經中說。無明與菩提同一。此謂無明法性施設菩提名。此義是經旨趣。偈曰。
于貪起正思 于貪得解脫 故說貪出貪 瞋癡出亦爾
釋曰。若人于貪起正思觀察。如是知已於貪即得解脫。故說以貪出離於貪。出離瞋癡亦復如是。已說煩惱出煩惱。次說遠離二乘心。偈曰。
菩薩處地獄 為物不辭苦 舍有發小心 此苦則為劇
釋曰。菩薩慈悲為諸眾生入大地獄不辭大苦。若滅三有功德起小乘心。菩薩以此為苦。最為深重。問此義云何。偈曰。
雖恒處地獄 不障大菩提 若起自利心 是大菩提障
釋曰。菩薩雖為眾生長時入大地獄不以為苦。何以故。于廣凈菩提不為障故。若起
【現代漢語翻譯】 現代漢語譯本 五種因緣：一者，令人喜悅（可樂）；二者，沒有災難（無難）；三者，沒有疾病（無病）；四者，處於三昧（三昧）；五者，具有智慧（智慧）。第一件事由安住于殊勝的國土為因緣。第二件事由值遇善良的人為因緣。后三件事由自身正確地成就為因緣。以上已經說了四種不放逸的輪。接下來講述煩惱如何出離煩惱。偈頌說：
『遠離於法界，無別有貪法，是故諸佛說，貪出貪余爾。』
解釋說：如佛先前所說，我不說有與貪不同的法，能夠出離於貪，嗔、癡也是如此。由於遠離了法界，就沒有其他的自體。因此，貪等法的自性才得以稱為貪等。這裡說的是貪等法的自效能夠出離貪等。這個意義是此經的宗旨和意趣。偈頌說：
『由離法性外，無別有諸法，是故如是說，煩惱即菩提。』
解釋說：如經中所說，無明與菩提是同一的。這是說無明法的自性被施設為菩提之名。這個意義是此經的宗旨和意趣。偈頌說：
『于貪起正思，于貪得解脫，故說貪出貪，嗔癡出亦爾。』
解釋說：如果有人對貪慾生起正確的思考和觀察，像這樣瞭解之後，對於貪慾就能得到解脫。所以說用貪慾來出離貪慾，出離嗔恚和愚癡也是這樣。以上已經說了煩惱如何出離煩惱。接下來講述遠離二乘之心。偈頌說：
『菩薩處地獄，為物不辭苦，舍有發小心，此苦則為劇。』
解釋說：菩薩以慈悲心爲了眾生進入大地獄，不推辭巨大的痛苦。如果捨棄三有的功德而生起小乘之心，菩薩會以此為苦，並且認為這是最為深重的痛苦。問：這個意義是什麼呢？偈頌說：
『雖恒處地獄，不障大菩提，若起自利心，是大菩提障。』
解釋說：菩薩即使爲了眾生長時間處於大地獄中，也不認為那是苦。為什麼呢？因為這對於廣大的清凈菩提沒有妨礙。如果生起
【English Translation】 English version The five conditions are: first, being delightful (Kelar); second, being without difficulties (Wunan); third, being without illness (Wubing); fourth, being in Samadhi (Sanmei); fifth, having wisdom (Zhihui). The first condition arises from dwelling in a superior land. The second condition arises from encountering virtuous people. The latter three conditions arise from one's own correct accomplishment. The four wheels of non-negligence have been discussed. Next, we discuss how afflictions arise from afflictions. The verse says:
'Being apart from the Dharmadhatu (Fajie), there is no separate Dharma (Fa) of greed. Therefore, all Buddhas say that greed arises from greed, and so do the others.'
The explanation says: As the Buddha previously said, I do not say that there is a Dharma different from greed that can arise from greed, and so it is with anger and ignorance. Because one is apart from the Dharmadhatu, there is no other self-nature. Therefore, the nature of greed and so on is called greed and so on. This says that the nature of greed and so on can arise from greed and so on. This meaning is the purpose and intent of this Sutra. The verse says:
'Apart from the nature of Dharma, there are no separate Dharmas. Therefore, it is said that afflictions are Bodhi (Puti).'
The explanation says: As it is said in the Sutra, ignorance and Bodhi are the same. This means that the nature of ignorance is established as the name of Bodhi. This meaning is the purpose and intent of this Sutra. The verse says:
'If one arises with right thought towards greed, one attains liberation from greed. Therefore, it is said that greed arises from greed, and so do anger and ignorance.'
The explanation says: If a person arises with right thought and observation towards greed, and understands it in this way, then one can attain liberation from greed. Therefore, it is said that one uses greed to depart from greed, and so it is with departing from anger and ignorance. The discussion of how afflictions arise from afflictions is complete. Next, we discuss being apart from the mind of the Two Vehicles (Er cheng). The verse says:
'A Bodhisattva (Pusa) dwells in hell, not refusing suffering for beings. Abandoning existence and generating a small mind, this suffering is then most severe.'
The explanation says: A Bodhisattva, with a compassionate heart, enters the great hell for the sake of all beings, not refusing great suffering. If one abandons the merits of the Three Realms (San you) and generates the mind of the Small Vehicle, the Bodhisattva takes this as suffering, and considers it the most profound suffering. Question: What is the meaning of this? The verse says:
'Although constantly dwelling in hell, it does not obstruct Great Bodhi. If one generates a self-benefiting mind, it is an obstruction to Great Bodhi.'
The explanation says: Even if a Bodhisattva dwells in the great hell for a long time for the sake of beings, they do not consider it suffering. Why? Because it does not obstruct vast and pure Bodhi. If one generates a
異乘樂涅槃心。即為大苦。何以故。于大乘樂住而為障故。此偈顯前偈義應知。已說遮二乘心。次說遮怖畏心。偈曰。
無體及可得 此事猶如幻 性凈與無垢 此事則如空
釋曰。無體及可得此事猶如幻者。一切諸法無有自性。故曰無體。而復見有相貌顯現。故曰可得。諸凡夫人於此二處互生怖畏。此不應爾。何以故。幻相似故。譬如幻等實無有體而顯現可見。諸法無體可得亦爾。是故於此二處不應怖畏。性凈與無垢此事則如空者。法界本來清凈。故曰性凈。后時離塵清凈。故曰無垢。諸凡夫人於此二處互生怖畏。此不應爾。何以故。空相似故。譬如虛空本性清凈。后時亦說離塵清凈。法界性凈及以無垢亦復如是。是故於此二處不應怖畏。複次更有似畫譬喻。能遮前二怖畏。偈曰。
譬如工畫師 畫平起凹凸 如是虛分別 于無見能所
釋曰。譬如善巧畫師能畫平壁起凹凸相。實無高下而見高下。不真分別亦復如是。于平等法界無二相處。而常見有能所二相。是故不應怖畏。此中復有似水譬喻。能遮后二怖畏。偈曰。
譬如清水濁 穢除還本清 自心凈亦爾 唯離客塵故
釋曰。譬如清水垢來則濁。后時若清唯除垢耳。清非外來本性清故心方便凈亦復如是。心性
【現代漢語翻譯】 現代漢語譯本： 執著於二乘（聲聞乘和緣覺乘）的快樂，追求涅槃的境界，實際上是很大的痛苦。為什麼呢？因為它障礙了我們安住于大乘的快樂之中。這段偈頌是爲了闡明前一偈頌的含義，應該明白。前面已經說了要遮止二乘之心，接下來要說遮止怖畏之心。偈頌說：
『無體及可得，此事猶如幻； 性凈與無垢，此事則如空。』
解釋：『無體及可得，此事猶如幻』，一切諸法沒有自性，所以說『無體』。但又好像有相貌顯現，所以說『可得』。凡夫對於這兩點互相產生怖畏，這是不應該的。為什麼呢？因為它像幻術一樣。譬如幻術等，實際上沒有實體，卻顯現可見。諸法無體可得也是這樣。所以對於這兩點不應該怖畏。『性凈與無垢，此事則如空』，法界本來清凈，所以說『性凈』。後來遠離塵垢而清凈，所以說『無垢』。凡夫對於這兩點互相產生怖畏，這是不應該的。為什麼呢？因為它像虛空一樣。譬如虛空，本性清凈，後來也說是遠離塵垢而清凈。法界的性凈以及無垢也是這樣。所以對於這兩點不應該怖畏。
進一步說，還有像繪畫一樣的譬喻，能夠遮止前面的兩種怖畏。偈頌說：
『譬如工畫師，畫平起凹凸； 如是虛分別，于無見能所。』
解釋：譬如善於繪畫的畫師，能夠在平坦的墻壁上畫出凹凸的景象。實際上沒有高低，卻能看到高低。不真實的分別也是這樣，在平等法界沒有能所二相的地方，卻常常看到有能所二相。所以不應該怖畏。
這裡還有像水一樣的譬喻，能夠遮止後面的兩種怖畏。偈頌說：
『譬如清水濁，穢除還本清； 自心凈亦爾，唯離客塵故。』
解釋：譬如清水，因為污垢而來就變得渾濁，後來如果清澈，只是去除了污垢而已。清澈不是從外面來的，而是本來就清凈的。心方便清凈也是這樣，心性
【English Translation】 English version: Clinging to the joy of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and seeking the state of Nirvāṇa is actually a great suffering. Why? Because it obstructs us from dwelling in the joy of the Mahāyāna. This verse is to clarify the meaning of the previous verse, which should be understood. Having already spoken of stopping the mind of the Two Vehicles, next it speaks of stopping the fearful mind. The verse says:
'Without substance and yet obtainable, this matter is like an illusion; Primordially pure and without defilement, this matter is like space.'
Explanation: 'Without substance and yet obtainable, this matter is like an illusion.' All dharmas (phenomena) have no self-nature (svabhāva), therefore it is said 'without substance.' But they also appear to have forms manifesting, therefore it is said 'obtainable.' Ordinary beings mutually generate fear regarding these two aspects, which should not be. Why? Because it is like an illusion. For example, illusions and the like, in reality have no substance, yet they appear and are visible. Dharmas being without substance and yet obtainable are also like this. Therefore, one should not be fearful regarding these two aspects. 'Primordially pure and without defilement, this matter is like space.' The Dharmadhātu (realm of reality) is originally pure, therefore it is said 'primordially pure.' Later, it is pure by being free from dust and defilement, therefore it is said 'without defilement.' Ordinary beings mutually generate fear regarding these two aspects, which should not be. Why? Because it is like space. For example, space is inherently pure, and later it is also said to be pure by being free from dust and defilement. The Dharmadhātu being primordially pure and without defilement is also like this. Therefore, one should not be fearful regarding these two aspects.
Furthermore, there is an analogy like painting, which can stop the previous two fears. The verse says:
'For example, a skilled painter, paints a flat surface creating the appearance of concavity and convexity; Likewise, false discriminations, in the absence of duality, see the seer and the seen.'
Explanation: For example, a skilled painter can paint the appearance of concavity and convexity on a flat wall. In reality, there is no height or depth, yet one sees height and depth. Unreal discriminations are also like this. In the equal Dharmadhātu where there is no duality of seer and seen, one constantly sees the two aspects of seer and seen. Therefore, one should not be fearful.
Here, there is also an analogy like water, which can stop the latter two fears. The verse says:
'For example, clear water becomes turbid when dirt comes; When the dirt is removed, it returns to its original clarity; The purity of one's own mind is also like this, it is only separated from adventitious defilements.'
Explanation: For example, clear water becomes turbid when dirt comes. Later, if it becomes clear, it is only because the dirt has been removed. The clarity is not coming from outside, but is inherently pure. The purity of the mind through skillful means is also like this, the nature of the mind
本凈客塵故染。后時清凈除客塵耳。凈非外來本性凈故。是故不應怖畏。偈曰。
已說心性凈 而為客塵染 不離心真如 別有心性凈
釋曰。譬如水性自清而為客垢所濁。如是心性自凈而為客塵所染。此義已成。由是義故。不離心之真如別有異心。謂依他相說為自性清凈。此中應知。說心真如名之為心。即說此心為自性清凈。此心即是阿摩羅識。已遮怖畏。次遮貪罪。偈曰。
菩薩念眾生 愛之徹骨髓 恒時欲利益 猶如一子故
釋曰。諸菩薩愛諸眾生。此名為貪。余如偈說。偈曰。
由利群生意 起貪不得罪 瞋則與彼違 恒欲損他故
釋曰。若謂菩薩愛諸眾生起貪名罪者。此義不然。何以故。此貪恒作利益眾生因故。偈曰。
如鴿于自子 普覆生極愛 如是有悲人 于生愛亦爾
釋曰。譬如鴿鳥多貪愛念諸子最得增上。如是菩薩多悲愛諸眾生。增上亦爾。偈曰。
慈與瞋心違 息苦苦心反 利則違無利 無畏違畏心
釋曰。菩薩于諸眾生由得慈心故。與瞋心相違。由得息苦心故。與作苦心相違。由得利益心故。與無利心相違。由得無畏心故。與作畏心相違。是故菩薩起如是貪不得名罪。已遮貪罪。次說修行差別。偈曰。
【現代漢語翻譯】 現代漢語譯本 『本凈客塵故染』的意思是，心的本性是清凈的，只是被外來的塵埃所污染。之後，通過修行可以清除這些塵埃，恢復清凈。這種清凈不是從外部獲得的，而是心原本就具有的。因此，不應該感到恐懼。偈語說：
『已說心性凈，而為客塵染，不離心真如，別有心性凈。』
解釋：比如水的本性是清澈的，但會被外來的污垢所污染。同樣，心的本性是清凈的，但會被外來的塵埃所污染。這個道理已經很清楚了。因此，不離心之真如（Tathata，如如）而有另外一個不同的心。所謂依他相（paratantra-svabhava，依他起性）說是自性清凈。這裡應該明白，說心真如就叫做心，也就是這個心是自性清凈的。這個心就是阿摩羅識（Amala-vijnana，庵摩羅識）。已經消除了恐懼。接下來消除貪的罪過。偈語說：
『菩薩念眾生，愛之徹骨髓，恒時欲利益，猶如一子故。』
解釋：菩薩愛所有的眾生，這叫做貪。其餘的就像偈語所說。偈語說：
『由利群生意，起貪不得罪，瞋則與彼違，恒欲損他故。』
解釋：如果說菩薩愛所有的眾生而生起貪念就是罪過，這種說法是不對的。為什麼呢？因為這種貪念總是爲了利益眾生。偈語說：
『如鴿于自子，普覆生極愛，如是有悲人，于生愛亦爾。』
解釋：比如鴿子對自己的孩子充滿愛意，非常強烈。同樣，菩薩對眾生的慈悲和愛也是如此。偈語說：
『慈與瞋心違，息苦苦心反，利則違無利，無畏違畏心。』
解釋：菩薩因為對眾生懷有慈悲心，所以與嗔恨心相反。因為想要止息眾生的痛苦，所以與製造痛苦的心相反。因為想要利益眾生，所以與無利於眾生的心相反。因為想要讓眾生無所畏懼，所以與使眾生恐懼的心相反。因此，菩薩生起這樣的貪念不能算是罪過。已經消除了貪的罪過。接下來講述修行的差別。偈語說：
【English Translation】 English version 'Originally pure, defiled by adventitious dust' means that the nature of the mind is pure, but it is defiled by external dust. Later, through practice, these dusts can be removed, and purity restored. This purity is not obtained from the outside, but is inherent in the mind. Therefore, one should not be afraid. The verse says:
'It has been said that the nature of the mind is pure, but it is defiled by adventitious dust; without departing from the Suchness (Tathata) of the mind, there is another purity of mind.'
Explanation: For example, the nature of water is clear, but it is turbid by external dirt. Similarly, the nature of the mind is pure, but it is defiled by external dust. This principle is already clear. Therefore, without departing from the Suchness of the mind, there is another different mind. The dependent nature (paratantra-svabhava) is said to be self-nature purity. Here it should be understood that saying the Suchness of the mind is called the mind, that is, this mind is self-nature purity. This mind is the Amala-vijnana (Amala consciousness). Fear has been eliminated. Next, eliminate the sin of greed. The verse says:
'Bodhisattvas think of sentient beings, loving them to the marrow of their bones, constantly desiring to benefit them, as if they were their only child.'
Explanation: Bodhisattvas love all sentient beings, this is called greed. The rest is as the verse says. The verse says:
'Because of the intention to benefit the multitude, arising greed is not a sin; anger is contrary to it, constantly desiring to harm others.'
Explanation: If it is said that Bodhisattvas love all sentient beings and generate greed, that is a sin, this statement is not correct. Why? Because this greed always creates causes for benefiting sentient beings. The verse says:
'Like pigeons covering their own chicks, generating extreme love, so do compassionate people love sentient beings.'
Explanation: For example, pigeons are very loving and mindful of their chicks, most supremely. Similarly, Bodhisattvas are very compassionate and loving of all sentient beings, also supremely. The verse says:
'Loving-kindness is contrary to anger, ceasing suffering is the opposite of causing suffering, benefiting is contrary to not benefiting, fearlessness is contrary to fear.'
Explanation: Because Bodhisattvas have loving-kindness towards all sentient beings, it is contrary to anger. Because they want to stop the suffering of sentient beings, it is contrary to causing suffering. Because they want to benefit sentient beings, it is contrary to not benefiting sentient beings. Because they want to make sentient beings fearless, it is contrary to making sentient beings fearful. Therefore, the greed that Bodhisattvas generate cannot be considered a sin. The sin of greed has been eliminated. Next, the differences in practice are discussed. The verse says:
善行於生死 如病服苦藥 善行於眾生 如醫近病者 善行於自心 如調未成奴 善行於欲塵 如商善販賣 善行於三業 如人善浣衣 善行不惱他 如父于愛子 善行於修習 如鉆火不息 善行於三昧 如財與信人 善行於般若 如幻師知幻 是名諸菩薩 善行諸境界
釋曰。諸菩薩修行有九種差別。一者善行生死。譬如病久服苦澀藥。但為差病不生貪染。菩薩亦爾。親近生死但為思惟策勵。非為染著。二者善行眾生。譬如良醫親近病者。菩薩亦爾。有大悲故不捨煩惱病苦眾生。三者善行自心。譬如有智之主善能調服未成就奴。菩薩亦爾。善能調伏未調伏心。四者善行欲塵。譬如商人善於販賣。菩薩亦爾。于檀等諸度增長資財。五者善行三業。譬如善浣衣師能除穢垢。菩薩亦爾。修治三業能令清凈。六者善行不惱眾生。譬如慈父愛于小兒雖穢不惡。菩薩亦爾。眾生加損未嘗瞋惱。七者善行修習。譬如鉆火未熱不息。菩薩亦爾。修習善法曾無間心。八者善行三昧。譬如出財得保信人日日滋益。菩薩亦爾。修習諸定不亂不味功德增長。九者善行般若。譬如幻師知幻非實。菩薩亦爾。于所觀法得不顛倒。是名菩薩修行差別。已說修行差別。次說三輪清凈。偈曰。
【現代漢語翻譯】 現代漢語譯本 在生死中行善，就像生病時服用苦藥一樣，只為治病，不生貪戀。 在眾生中行善，就像醫生親近病人一樣，心懷大悲，不捨棄煩惱病苦的眾生。 在自身心中行善，就像有智慧的主人調伏未馴服的奴僕一樣，善於調伏未調伏的心。 在物慾中行善，就像商人善於販賣貨物一樣，通過佈施等各種修行增長資糧。 在身口意三業中行善，就像善於洗衣的人能夠去除污垢一樣，修治三業，使其清凈。 行善而不惱害他人，就像慈愛的父親對待自己的孩子一樣，即使孩子不乾淨也不會厭惡。 在修習中行善，就像鉆木取火一樣，未見火苗不停止，修習善法沒有間斷。 在三昧（Samadhi，禪定）中行善，就像把錢財託付給誠信的人一樣，每天都能獲得增益，修習各種禪定，不散亂，不執著，功德增長。 在般若（Prajna，智慧）中行善，就像幻術師知道幻術並非真實一樣，對於所觀察的法，不會產生顛倒的認知。 這被稱為諸位菩薩，善於在各種境界中修行。
解釋：諸位菩薩的修行有九種差別。一是善於在生死中修行，就像久病之人服用苦澀的藥物，只是爲了治病，不產生貪戀。菩薩也是如此，親近生死只是爲了思考和策勵自己，而不是爲了染著。 二是善於在眾生中修行，就像良醫親近病人一樣。菩薩也是如此，因為有大悲心，所以不捨棄有煩惱和病苦的眾生。 三是善於在自身心中修行，就像有智慧的主人善於調伏未馴服的奴僕。菩薩也是如此，善於調伏未調伏的心。 四是善於在物慾中修行，就像商人善於販賣貨物。菩薩也是如此，通過佈施（Dana）等各種修行增長資糧。 五是善於在身口意三業中修行，就像善於洗衣的人能夠去除污垢。菩薩也是如此，修治身口意三業，使其清凈。 六是行善而不惱害眾生，就像慈愛的父親愛自己的孩子，即使孩子不乾淨也不會厭惡。菩薩也是如此，眾生對自己加以損害，也不會產生嗔恨和惱怒。 七是善於在修習中修行，就像鉆木取火，未見火苗不停止。菩薩也是如此，修習善法沒有間斷。 八是善於在三昧（Samadhi，禪定）中修行，就像把錢財託付給誠信的人，每天都能獲得增益。菩薩也是如此，修習各種禪定，不散亂，不昏昧，功德增長。 九是善於在般若（Prajna，智慧）中修行，就像幻術師知道幻術並非真實。菩薩也是如此，對於所觀察的法，獲得不顛倒的認知。這被稱為菩薩修行的差別。已經說了修行的差別，接下來要說三輪清凈。偈語說：
【English Translation】 English version 'Practicing good in Samsara (生死, cycle of birth and death) is like taking bitter medicine when sick, only for curing the illness, without generating attachment.' 'Practicing good among sentient beings is like a doctor approaching the sick, with great compassion, not abandoning sentient beings suffering from afflictions and illness.' 'Practicing good in one's own mind is like a wise master taming an untamed servant, skillfully subduing the untamed mind.' 'Practicing good in the realm of desires is like a merchant skilled in trading, increasing resources through generosity and other practices.' 'Practicing good in the three karmas (身口意三業, body, speech, and mind) is like a skilled launderer removing dirt, purifying the three karmas.' 'Practicing good without harming others is like a loving father treating his child, not disgusted even if the child is unclean.' 'Practicing good in cultivation is like drilling for fire without stopping until the fire appears, cultivating virtuous practices without interruption.' 'Practicing good in Samadhi (三昧, meditative absorption) is like entrusting wealth to a trustworthy person, gaining daily increase, cultivating various Samadhis, without distraction or dullness, increasing merit.' 'Practicing good in Prajna (般若, wisdom) is like an illusionist knowing the illusion is not real, gaining non-inverted cognition of the observed phenomena.' 'These are called Bodhisattvas, skilled in practicing in all realms.'
Explanation: The practice of Bodhisattvas has nine differences. First, skillfully practicing in Samsara (生死, cycle of birth and death) is like a chronically ill person taking bitter medicine, only for curing the illness, without generating attachment. Bodhisattvas are also like this, approaching Samsara only for contemplation and self-encouragement, not for attachment. Second, skillfully practicing among sentient beings is like a good doctor approaching the sick. Bodhisattvas are also like this, because of great compassion, they do not abandon sentient beings with afflictions and suffering. Third, skillfully practicing in one's own mind is like a wise master skillfully taming an untamed servant. Bodhisattvas are also like this, skillfully subduing the untamed mind. Fourth, skillfully practicing in the realm of desires is like a merchant skilled in trading. Bodhisattvas are also like this, increasing resources through Dana (檀, generosity) and other practices. Fifth, skillfully practicing in the three karmas (身口意三業, body, speech, and mind) is like a skilled launderer removing dirt. Bodhisattvas are also like this, cultivating the three karmas, making them pure. Sixth, practicing good without harming sentient beings is like a loving father loving his child, not disgusted even if the child is unclean. Bodhisattvas are also like this, even if sentient beings cause harm to them, they never generate anger or annoyance. Seventh, skillfully practicing in cultivation is like drilling for fire, not stopping until the fire appears. Bodhisattvas are also like this, cultivating virtuous practices without interruption. Eighth, skillfully practicing in Samadhi (三昧, meditative absorption) is like entrusting wealth to a trustworthy person, gaining daily increase. Bodhisattvas are also like this, cultivating various Samadhis, without distraction or dullness, increasing merit. Ninth, skillfully practicing in Prajna (般若, wisdom) is like an illusionist knowing the illusion is not real. Bodhisattvas are also like this, gaining non-inverted cognition of the observed phenomena. These are called the differences in the practice of Bodhisattvas. Having spoken of the differences in practice, next we will speak of the purity of the three wheels. The verse says:
常勤大精進 熟二令清凈 凈覺無分別 漸漸得菩提
釋曰。常勤大精進熟二令清凈者。菩薩以大精進力勤行自他二利。是故眾生及自並得成熟。是名清凈。凈覺無分別漸漸得菩提者。凈覺謂法無我智。此智不分別三輪。謂修者所修正修。故得清凈。由此凈故漸漸得成無上菩提。隨修品究竟。
大乘莊嚴經論卷第六 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第七
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
教授品第十五
釋曰。已說菩薩隨修。次說如來教授。偈曰。
行盡一僧祇 長信令增上 眾善隨信集 亦具如海滿
釋曰。行盡一僧祇長信令增上者。若諸菩薩行行盡一阿僧祇劫。爾時長養于信方至上品。問獨信增耶。答眾善隨信集亦具如海滿。謂于信增時一切眾善隨信聚集。亦得具足如大海水湛然圓滿。偈曰。
聚集福德已 佛子最初凈 極智及軟心 勤修諸正行
釋曰。聚集福德已者。如前所說聚集故。佛子最初凈者。令護清凈故。及於大乘作正直見。不顛倒受義故。極智者。得多聞故。軟心者。離諸障故。勤修諸正行者。有堪能故。偈曰。
自後蒙諸佛 法流而教授 增益
【現代漢語翻譯】 現代漢語譯本 常勤奮地精進修行，使二利（自利和利他）達到清凈的境界。 以清凈的覺悟，不作任何分別，逐漸證得菩提。
解釋：『常勤大精進熟二令清凈者』，菩薩以大精進力勤奮地修行自利和他利，因此眾生和自身都能得到成熟，這叫做清凈。 『凈覺無分別漸漸得菩提者』，清凈的覺悟指的是通達法無我的智慧。這種智慧不分別三輪（施者、受者和所施之物），也就是修行者、所修正的法和修行本身，因此能夠得到清凈。由於這種清凈，逐漸成就無上菩提。隨修品到此結束。
《大乘莊嚴經論》卷第六 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第七
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
教授品第十五
解釋：已經說了菩薩隨順修行的內容，接下來講述如來的教授。偈頌說：
經歷一個阿僧祇（asaṃkhya）劫的修行，增長堅定的信心， 各種善行隨著信心而聚集，也像大海一樣充滿。
解釋：『行盡一僧祇長信令增上者』，如果各位菩薩的修行經歷一個阿僧祇（asaṃkhya）劫，那時培養的信心才能達到上品。 問：只有信心增長嗎？答：『眾善隨信集亦具如海滿』，意思是說，在信心增長的時候，一切善行隨著信心聚集，也能夠具足，就像大海的水一樣湛然圓滿。偈頌說：
聚集了福德之後，佛子最初得到清凈， 具備極高的智慧和柔軟的心，勤奮地修習各種正行。
解釋：『聚集福德已者』，如前面所說的聚集福德。 『佛子最初凈者』，是爲了守護清凈的緣故，並且對於大乘佛法產生正直的見解，不顛倒地接受其義理。 『極智者』，是因為聽聞了很多佛法的緣故。 『軟心者』，是因為遠離了各種障礙的緣故。 『勤修諸正行者』，是因為具有堪能性的緣故。偈頌說：
之後蒙受諸佛的法流而得到教授， 從而增益。
【English Translation】 English version Constantly and diligently practice great effort, making the two benefits (self-benefit and benefiting others) reach a state of purity. With pure awareness, without any discrimination, gradually attain Bodhi (enlightenment).
Explanation: 『Constantly and diligently practice great effort, making the two benefits reach a state of purity』 means that Bodhisattvas (enlightenment beings) diligently practice self-benefit and benefiting others with great effort, so that sentient beings and themselves can be matured. This is called purity. 『With pure awareness, without any discrimination, gradually attain Bodhi』 means that pure awareness refers to the wisdom of realizing the non-self of phenomena. This wisdom does not discriminate the three wheels (the giver, the receiver, and the gift), that is, the practitioner, the practice, and what is being practiced, so it can attain purity. Because of this purity, one gradually achieves unsurpassed Bodhi. The chapter on following practice ends here.
《Treatise on the Ornament of the Great Vehicle》 Volume 6 Taisho Tripitaka Volume 31 No. 1604 《Treatise on the Ornament of the Great Vehicle》
《Treatise on the Ornament of the Great Vehicle》 Volume 7
Composed by Bodhisattva (enlightenment being) Asaṅga (無著)
Translated by Tripiṭaka (三藏) Master Paramārtha (波羅頗蜜多羅) from India of the Great Tang Dynasty
Chapter Fifteen on Instructions
Explanation: Having spoken about the Bodhisattva's (enlightenment being) following practice, next, I will speak about the Tathāgata's (如來) instructions. The verse says:
Having practiced for one asaṃkhya (阿僧祇) kalpa (劫), increase steadfast faith, All good deeds gather with faith, also complete like the ocean full.
Explanation: 『Having practiced for one asaṃkhya kalpa, increase steadfast faith』 means that if all Bodhisattvas' (enlightenment beings) practice has lasted for one asaṃkhya (阿僧祇) kalpa (劫), then the faith cultivated at that time will reach the highest level. Question: Does only faith increase? Answer: 『All good deeds gather with faith, also complete like the ocean full』 means that when faith increases, all good deeds gather with faith and can also be complete, just like the water of the ocean, clear and full. The verse says:
Having gathered merit, the Buddha's (佛) disciple initially attains purity, Possessing supreme wisdom and a soft heart, diligently cultivate all right practices.
Explanation: 『Having gathered merit』 is as mentioned before, gathering merit. 『The Buddha's (佛) disciple initially attains purity』 is for the sake of guarding purity, and also for having a correct view of the Mahāyāna (大乘) Dharma (佛法), and accepting its meaning without inversion. 『Supreme wisdom』 is because of hearing much of the Dharma (佛法). 『Soft heart』 is because of being free from all obstacles. 『Diligently cultivate all right practices』 is because of having the ability to do so. The verse says:
Afterwards, receiving the Dharma (佛法) stream of all Buddhas (佛) and receiving instructions, Thus increasing.
寂靜智 進趣廣大乘
釋曰。自後蒙諸佛法流而教授者。此諸菩薩從此已后。蒙諸佛如來以修多羅等法而為說之。譬如為說十地經。增益寂靜智進趣廣大乘者。此菩薩若得教授則增益奢摩他智。于廣大乘而能進修。如是得教授已。次起六種心。偈曰。
想名及了句 思義亦義知 法總亦義求 六心次第起
釋曰。六心者。一根本心。二隨行心。三觀察心。四實解心。五總聚心。六悕望心。想名者。謂根本心。初于修多羅等法觀察無有二義。唯想名聚故。了句者。謂隨行心。次隨諸句決了差別及次第故。思義者。謂觀察心。次於彼義內正思惟故。義知者。謂實解心。于彼思義如實知故。法總者謂總聚心。更聚前法復總觀故。義求者。謂悕望心。于彼義趣求得意故。如是起六心已。次起十一種作意。偈曰。
有求亦有觀 一味將止道 觀道及二俱 拔沈並抑掉 正住與無間 于中亦尊重 置心一切緣 作意有十一
釋曰。十一種作意者。一有覺有觀作意。二無覺有觀作意。三無覺無觀作意。四奢摩他作意。五毗缽舍那作意。六二相應作意。七起相作意。八攝相作意。九舍相作意。十恒修作意。十一恭敬作意。有求者。謂有覺有觀作意。此作意以意言相續觀察諸法。有觀
【現代漢語翻譯】 現代漢語譯本 寂靜智，進趣廣大乘。
釋曰：自後蒙諸佛法流而教授者，此諸菩薩從此以後，蒙諸佛如來以修多羅（Sutra，經）等法而為說之。譬如為說十地經，增益寂靜智進趣廣大乘者，此菩薩若得教授則增益奢摩他（Samatha，止）智，于廣大乘而能進修。如是得教授已，次起六種心。偈曰：
想名及了句，思義亦義知，法總亦義求，六心次第起。
釋曰：六心者，一根本心，二隨行心，三觀察心，四實解心，五總聚心，六悕望心。想名者，謂根本心，初于修多羅（Sutra，經）等法觀察無有二義，唯想名聚故。了句者，謂隨行心，次隨諸句決了差別及次第故。思義者，謂觀察心，次於彼義內正思惟故。義知者，謂實解心，于彼思義如實知故。法總者謂總聚心，更聚前法復總觀故。義求者，謂悕望心，于彼義趣求得意故。如是起六心已，次起十一種作意。偈曰：
有求亦有觀，一味將止道，觀道及二俱，拔沈並抑掉，正住與無間，于中亦尊重，置心一切緣，作意有十一。
釋曰：十一種作意者，一有覺有觀作意，二無覺有觀作意，三無覺無觀作意，四奢摩他（Samatha，止）作意，五毗缽舍那（Vipassanā，觀）作意，六二相應作意，七起相作意，八攝相作意，九舍相作意，十恒修作意，十一恭敬作意。有求者，謂有覺有觀作意，此作意以意言相續觀察諸法，有觀
【English Translation】 English version Silent Wisdom, advancing towards the vast vehicle.
Explanation: Those who are taught by the Dharma stream of all Buddhas, these Bodhisattvas, from this point forward, are taught by all the Buddhas and Tathagatas through Sutras (Sutra, scriptures) and other Dharma methods. For example, the Sutra of the Ten Grounds is taught to them, increasing their silent wisdom and advancing them towards the vast vehicle. If these Bodhisattvas receive such teachings, their Samatha (Samatha, calming) wisdom will increase, and they will be able to advance in the vast vehicle. Having received such teachings, they then generate six types of minds. The verse says:
'Thinking of names and understanding phrases, contemplating meanings and knowing the meaning, the totality of Dharma and seeking the meaning, the six minds arise in sequence.'
Explanation: The six minds are: 1. Root mind, 2. Following mind, 3. Observing mind, 4. Realizing mind, 5. Gathering mind, 6. Aspiring mind. 'Thinking of names' refers to the root mind. Initially, in observing the Sutras (Sutra, scriptures) and other Dharma methods, there are no two meanings, only the gathering of names is thought of. 'Understanding phrases' refers to the following mind, which follows each phrase to determine its differences and sequence. 'Contemplating meanings' refers to the observing mind, which contemplates the meaning within. 'Knowing the meaning' refers to the realizing mind, which knows the meaning of the contemplation as it truly is. 'The totality of Dharma' refers to the gathering mind, which gathers the previous Dharmas and observes them in totality. 'Seeking the meaning' refers to the aspiring mind, which seeks to understand the meaning and purpose. Having generated these six minds, they then generate eleven types of attention. The verse says:
'Having seeking and having observation, single-flavored leading to the path of calming, observing the path and both together, lifting sinking and suppressing scattering, correct abiding and without interruption, within it also respect, placing the mind on all conditions, there are eleven types of attention.'
Explanation: The eleven types of attention are: 1. Attention with awareness and observation, 2. Attention without awareness but with observation, 3. Attention without awareness and without observation, 4. Samatha (Samatha, calming) attention, 5. Vipassanā (Vipassanā, insight) attention, 6. Attention corresponding to both, 7. Attention to arising characteristics, 8. Attention to gathering characteristics, 9. Attention to abandoning characteristics, 10. Constant practice attention, 11. Respectful attention. 'Having seeking' refers to attention with awareness and observation. This attention continuously observes all Dharmas with mental speech, having observation.
者謂無覺有觀作意。此作意雖離於覺亦以意言相續觀察諸法。一味者。謂無覺無觀作意。此作意離於意言而相續觀察諸法。止道者。謂奢摩他作意。此作意但緣諸法名。觀道者。謂毗缽舍那作意。此作意但緣諸法義。二俱者。謂二相應作意。此作意能一時緣名義拔沈者。謂起相作意。此作意若緣名心沈即能策起。抑掉者。謂攝相作意。此作意若緣義心散即能攝持。正住者。謂舍相作意。此作意若心平等能住舍心。無間者。謂恒修作意。此作意能依正住修習無廢。尊重者。謂恭敬作意。能于習時尊重名義。如是起十一種作意已。復應修習九種住心。偈曰。
系緣將速攝 內略及樂住 調厭與息亂 或起滅亦爾 所作心自流 爾時得無作 菩薩復應習 如此九住心
釋曰。九種住心者。一安住心。二攝住心。三解住心。四轉住心。五伏住心。六息住心。七滅住心。八性住心。九持住心。此九住教授方便。應知系緣者。謂安住心。安心所緣不令離故。速攝者。謂攝住心。若覺心亂速攝持故。內略者。謂解住心。覺心外廣更內略故。樂住者。謂轉住心。見定功德轉樂住故。調厭者。謂伏住心。心若不樂應折伏故。息亂者。謂息住心。見亂過失令止息故。或起滅亦爾者。謂滅住心。貪憂等起即令滅故。
【現代漢語翻譯】 現代漢語譯本 『者謂無覺有觀作意』：指的是沒有覺受但有觀察的作意（Manasikara，心理活動）。這種作意雖然脫離了覺受，但仍然通過意識和語言持續地觀察諸法（Dharma，事物、現象）。 『一味者』：指的是沒有覺受也沒有觀察的作意。這種作意脫離了意識和語言，持續地觀察諸法。 『止道者』：指的是奢摩他（Samatha，止禪）作意。這種作意只專注于諸法的名稱。 『觀道者』：指的是毗缽舍那（Vipassana，觀禪）作意。這種作意只專注于諸法的意義。 『二俱者』：指的是止觀相應的作意。這種作意能夠同時專注于名稱和意義。 『拔沈者』：指的是起相作意。這種作意如果發現心因專注于名稱而沉沒，就能夠策勵提起。 『抑掉者』：指的是攝相作意。這種作意如果發現心因專注于意義而散亂，就能夠收攝保持。 『正住者』：指的是舍相作意。這種作意如果心能平等安住，就能保持舍心（Upeksha，平靜、捨棄）。 『無間者』：指的是恒修作意。這種作意能夠依靠正住而持續修習，沒有間斷。 『尊重者』：指的是恭敬作意。能夠在修習時尊重名稱和意義。 像這樣生起十一種作意之後，還應該修習九種住心。偈語說： 『系緣將速攝，內略及樂住，調厭與息亂，或起滅亦爾，所作心自流，爾時得無作，菩薩復應習，如此九住心。』 解釋：九種住心是：一、安住心；二、攝住心；三、解住心；四、轉住心；五、伏住心；六、息住心；七、滅住心；八、性住心；九、持住心。這九種住心的教授方便，應該知道： 『系緣者』：指的是安住心。使心安住于所緣境，不讓它離開。 『速攝者』：指的是攝住心。如果覺察到心散亂，迅速收攝保持。 『內略者』：指的是解住心。覺察到心向外散廣，就向內收略。 『樂住者』：指的是轉住心。見到禪定的功德，就轉為樂於安住。 『調厭者』：指的是伏住心。如果心不樂於禪定，就應該調伏。 『息亂者』：指的是息住心。見到散亂的過失，就讓它止息。 『或起滅亦爾者』：指的是滅住心。貪慾、憂愁等生起，就立即令其滅除。
【English Translation】 English version 'Those who say 'unfelt but with observation Manasikara (mental activity)'': This refers to Manasikara that is without sensation but with observation. Although this Manasikara is separate from sensation, it continuously observes all Dharmas (things, phenomena) through consciousness and language. 'Those who say 'one flavor'': This refers to Manasikara that is without sensation and without observation. This Manasikara is separate from consciousness and language, and continuously observes all Dharmas. 'The path of stopping': This refers to Samatha (tranquility meditation) Manasikara. This Manasikara only focuses on the names of all Dharmas. 'The path of observing': This refers to Vipassana (insight meditation) Manasikara. This Manasikara only focuses on the meanings of all Dharmas. 'Those who say 'both'': This refers to Manasikara that corresponds to both Samatha and Vipassana. This Manasikara can simultaneously focus on names and meanings. 'Those who say 'lifting up'': This refers to the Manasikara of raising the appearance. If this Manasikara finds that the mind is sinking due to focusing on names, it can encourage it to rise up. 'Those who say 'suppressing agitation'': This refers to the Manasikara of gathering the appearance. If this Manasikara finds that the mind is scattered due to focusing on meanings, it can gather and maintain it. 'Those who say 'right abiding'': This refers to the Manasikara of equanimity. If the mind can abide in equanimity, it can maintain Upeksha (equanimity, detachment). 'Those who say 'uninterrupted'': This refers to the Manasikara of constant practice. This Manasikara can rely on right abiding to practice continuously without interruption. 'Those who say 'respectful'': This refers to the Manasikara of reverence. It can respect names and meanings during practice. After generating these eleven types of Manasikara, one should also practice the nine abidings of the mind. The verse says: 'Connecting with the object and quickly gathering, internally contracting and joyfully abiding, adjusting aversion and ceasing disturbance, or arising and ceasing likewise, what is done the mind flows naturally, at that time one attains non-doing, Bodhisattvas should practice, these nine abidings of the mind.' Explanation: The nine abidings of the mind are: 1. Abiding mind; 2. Gathering mind; 3. Understanding mind; 4. Transforming mind; 5. Subduing mind; 6. Ceasing mind; 7. Extinguishing mind; 8. Natural mind; 9. Maintaining mind. The teaching methods of these nine abidings of the mind should be known: 'Those who say 'connecting with the object'': This refers to the abiding mind. It makes the mind abide in the object of focus and does not allow it to leave. 'Those who say 'quickly gathering'': This refers to the gathering mind. If one perceives that the mind is scattered, quickly gather and maintain it. 'Those who say 'internally contracting'': This refers to the understanding mind. If one perceives that the mind is scattered outward, contract it inward. 'Those who say 'joyfully abiding'': This refers to the transforming mind. Seeing the merits of Samadhi (meditative concentration), one transforms to joyfully abide. 'Those who say 'adjusting aversion'': This refers to the subduing mind. If the mind is not joyful in Samadhi, one should subdue it. 'Those who say 'ceasing disturbance'': This refers to the ceasing mind. Seeing the faults of disturbance, one causes it to cease. 'Those who say 'or arising and ceasing likewise'': This refers to the extinguishing mind. When greed, sorrow, etc., arise, one immediately causes them to be extinguished.
所作心自流者。謂性住心。所作任運成自性故。爾時得無作者。謂持住心。不由作意得總持故。如是修習得住心已。次令此心得最上柔軟。偈曰。
下倚修令進 為進習本定 凈禪為通故 當成勝軟心
釋曰。下倚修令進為進習本定者。菩薩得住心時。應知已得下品身倚心倚。為增進此倚更修根本禪定。問更修本定為何功德。答凈禪為通故當成勝軟心。諸菩薩為起諸神通故。為欲成就最勝柔軟心故。是故進修本定。問起諸神通欲何所作。勝柔軟心復云何成。偈曰。
起通游諸界 歷事諸世尊 最上軟心得 供養諸佛故
釋曰。起通游諸界歷事諸世尊者。諸菩薩欲往無量世界。欲經無量劫數。欲歷無量諸佛。欲承事供養及聞正法。為此事故起諸神通。問何故作此事。答最上軟心得供養諸佛故。由供養諸佛為因故。更得成就第一勝柔軟心。如是得勝心已。便得諸佛之所稱揚。偈曰。
未入凈心前 五種稱揚得 器體成凈故 堪進無上乘
釋曰。未入凈心前五種稱揚得者。謂此菩薩于凈心地前。先得如來稱揚。其五種功德問此稱揚于菩薩有何利益。答器體成凈故堪進無上乘。此菩薩得如來稱揚已。便成就清凈器體。于無上乘則堪進入。問如來稱揚彼菩薩。何等五功德。偈
【現代漢語翻譯】 現代漢語譯本： 『所作心自流』（Swo zuo xin zi liu）者，指的是『性住心』（Xing zhu xin），因為所作所為任運而成其自性。此時獲得『無作者』（Wu zuo zhe），指的是『持住心』（Chi zhu xin），因為不由作意就能獲得總持。像這樣修習得到『住心』（Zhu xin）之後，接下來要讓此心變得最上柔軟。偈語說： 『下倚修令進，為進習本定，凈禪為通故，當成勝軟心。』 解釋：『下倚修令進，為進習本定』，菩薩得到『住心』（Zhu xin）時，應當知道已經得到了下品的身倚和心倚。爲了增進這種倚靠，更要修習根本禪定。問：更修本定有什麼功德？答：『凈禪為通故，當成勝軟心』。諸位菩薩爲了生起各種神通，爲了想要成就最勝柔軟心，所以要進一步修習本定。問：生起各種神通想要做什麼？最勝柔軟心又是如何成就的？偈語說： 『起通游諸界，歷事諸世尊，最上軟心得，供養諸佛故。』 解釋：『起通游諸界，歷事諸世尊』，諸位菩薩想要前往無量世界，想要經歷無量劫數，想要經歷無量諸佛，想要承事供養以及聽聞正法，爲了這些事而生起各種神通。問：為什麼要作這些事？答：『最上軟心得，供養諸佛故』。由於供養諸佛作為因緣，更能成就第一勝柔軟心。像這樣得到勝心之後，便得到諸佛的稱揚。偈語說： 『未入凈心前，五種稱揚得，器體成凈故，堪進無上乘。』 解釋：『未入凈心前，五種稱揚得』，指的是這位菩薩在進入凈心地之前，先得到如來的稱揚，這五種功德。問：這種稱揚對菩薩有什麼利益？答：『器體成凈故，堪進無上乘』。這位菩薩得到如來的稱揚之後，便成就清凈的器體，對於無上乘就堪能進入。問：如來稱揚這位菩薩，是哪五種功德？偈語說：
【English Translation】 English version: 'What is made by the mind flowing naturally' (Swo zuo xin zi liu) refers to 'the mind abiding in its nature' (Xing zhu xin), because what is done naturally becomes its own nature. At this time, one obtains 'the non-doer' (Wu zuo zhe), which refers to 'the mind holding firm' (Chi zhu xin), because one obtains dharani without intentional effort. Having cultivated and obtained 'the abiding mind' (Zhu xin) in this way, the next step is to make this mind supremely soft. The verse says: 'Relying on the lower to cultivate and advance, to advance and practice fundamental samadhi, pure dhyana is for the sake of penetration, one should achieve the supremely soft mind.' Explanation: 'Relying on the lower to cultivate and advance, to advance and practice fundamental samadhi,' when a Bodhisattva obtains 'the abiding mind' (Zhu xin), they should know that they have already obtained the lower-grade reliance of body and mind. To further enhance this reliance, one should cultivate fundamental samadhi. Question: What is the merit of further cultivating fundamental samadhi? Answer: 'Pure dhyana is for the sake of penetration, one should achieve the supremely soft mind.' All Bodhisattvas, in order to generate various supernormal powers and to achieve the supremely soft mind, therefore further cultivate fundamental samadhi. Question: What do you want to do by generating various supernormal powers? How is the supremely soft mind achieved? The verse says: 'Generating powers to travel through realms, to experience all the World Honored Ones, the supremely soft mind is obtained, for the sake of making offerings to all Buddhas.' Explanation: 'Generating powers to travel through realms, to experience all the World Honored Ones,' all Bodhisattvas want to go to immeasurable worlds, want to experience immeasurable kalpas, want to experience immeasurable Buddhas, want to serve, make offerings, and hear the Dharma. For these reasons, they generate various supernormal powers. Question: Why do you do these things? Answer: 'The supremely soft mind is obtained, for the sake of making offerings to all Buddhas.' Because of making offerings to all Buddhas as a cause, one can further achieve the first and foremost soft mind. Having obtained the victorious mind in this way, one obtains the praise of all Buddhas. The verse says: 'Before entering the pure mind, five kinds of praise are obtained, because the vessel becomes pure, one is able to enter the unsurpassed vehicle.' Explanation: 'Before entering the pure mind, five kinds of praise are obtained,' refers to this Bodhisattva obtaining the Tathagata's praise before entering the pure mind ground, these five kinds of merits. Question: What benefit does this praise have for the Bodhisattva? Answer: 'Because the vessel becomes pure, one is able to enter the unsurpassed vehicle.' After this Bodhisattva obtains the Tathagata's praise, they achieve a pure vessel, and are able to enter the unsurpassed vehicle. Question: What are the five merits that the Tathagata praises this Bodhisattva for? The verse says:
曰。
唸唸融諸習 身倚及心倚 圓明與見相 滿凈諸法身
釋曰。五功德者。一者融習。二者身倚。三者心倚。四者圓明。五者見相。融習者。一一剎那消融一切習氣聚故。身倚者。修習輕安遍滿身故。心倚亦爾。圓明者。圓解一切種空離分數故。見相者。見無分別相為后清凈因故。滿凈諸法身者。為滿為凈一切種法身。常作如是五因故。問何時滿何時凈。答十地時滿。佛地時凈。此中應知五種功德。前三是奢摩他分。后二是毗缽舍那分。菩薩於此時中於世間法皆得具足。如是得稱揚已。次起通達分善根。偈曰。
爾時此菩薩 次第得定心 唯見意言故 不見一切義
釋曰。此菩薩初得定心離於意言。不見自相總相一切諸義。唯見意言。此見即是菩薩暖位。此位名明。如佛灰河經中所說明。此明名見法忍。偈曰。
為長法明故 堅固精進起 法明增長已 通達唯心住
釋曰。此中菩薩為增長法明故起堅固精進。住是法明通達唯心。此通達即是菩薩頂位。偈曰。
諸義悉是光 由見唯心故 得斷所執亂 是則住于忍
釋曰。此中菩薩若見諸義悉是心光。非心光外別有異見。爾時得所執亂滅。此見即是菩薩忍位。偈曰。
所執亂雖斷 尚餘能
【現代漢語翻譯】 曰：
『唸唸融諸習，身倚及心倚，圓明與見相，滿凈諸法身。』
釋曰：五功德者：一者融習，二者身倚，三者心倚，四者圓明，五者見相。融習者，一一剎那消融一切習氣聚故。身倚者，修習輕安遍滿身故。心倚亦爾。圓明者，圓解一切種空離分數故。見相者，見無分別相為后清凈因故。滿凈諸法身者，為滿為凈一切種法身，常作如是五因故。問：何時滿何時凈？答：十地時滿，佛地時凈。此中應知五種功德，前三是奢摩他（Samatha，止觀中的「止」）分，后二是毗缽舍那（Vipassana，止觀中的「觀」）分。菩薩於此時中於世間法皆得具足。如是得稱揚已，次起通達分善根。偈曰：
『爾時此菩薩，次第得定心，唯見意言故，不見一切義。』
釋曰：此菩薩初得定心離於意言，不見自相總相一切諸義，唯見意言。此見即是菩薩暖位。此位名明，如佛灰河經中所說明。此明名見法忍。偈曰：
『為長法明故，堅固精進起，法明增長已，通達唯心住。』
釋曰：此中菩薩為增長法明故起堅固精進，住是法明通達唯心。此通達即是菩薩頂位。偈曰：
『諸義悉是光，由見唯心故，得斷所執亂，是則住于忍。』
釋曰：此中菩薩若見諸義悉是心光，非心光外別有異見，爾時得所執亂滅。此見即是菩薩忍位。偈曰：
『所執亂雖斷，尚餘能』
【English Translation】 Said:
'In each thought, habits dissolve, reliance on body and mind alike, perfect clarity and the aspect of seeing, fulfilling and purifying all Dharmakayas (Dharmakaya, the body of the Dharma)'.
Explanation: The five merits are: first, dissolving habits; second, reliance on the body; third, reliance on the mind; fourth, perfect clarity; and fifth, the aspect of seeing. 'Dissolving habits' means that in each instant, all accumulated habits are dissolved. 'Reliance on the body' means that the practice of lightness and ease pervades the body. The same applies to reliance on the mind. 'Perfect clarity' means perfectly understanding that all phenomena are empty of inherent existence and free from conceptual divisions. 'The aspect of seeing' means seeing the aspect of non-discrimination as the cause for subsequent purification. 'Fulfilling and purifying all Dharmakayas' means to fulfill and purify all kinds of Dharmakayas, constantly acting with these five causes. Question: When is it fulfilled, and when is it purified? Answer: It is fulfilled at the tenth Bhumi (Bhumi, stages of the Bodhisattva path), and purified at the Buddha Bhumi (Buddha Bhumi, the stage of Buddhahood). Here, one should know that among these five merits, the first three belong to the Samatha (Samatha, calming meditation) aspect, and the latter two belong to the Vipassana (Vipassana, insight meditation) aspect. The Bodhisattva at this time fully attains all worldly Dharmas. Having thus received praise, next arises the root of goodness of the penetrating division. The verse says:
'At that time, this Bodhisattva gradually attains a concentrated mind, seeing only the expression of thought, and not seeing any meaning'.
Explanation: This Bodhisattva initially attains a concentrated mind, free from the expression of thought, not seeing the self-aspect, the general aspect, or any meanings, but only seeing the expression of thought. This seeing is the Bodhisattva's stage of warmth. This stage is called 'brightness', as explained in the Buddha's Sutra of the Ash River. This brightness is called 'acceptance of the Dharma'. The verse says:
'To increase the brightness of the Dharma, firm and diligent effort arises; when the brightness of the Dharma has increased, one dwells in the understanding of mind-only'.
Explanation: Here, the Bodhisattva arises with firm and diligent effort to increase the brightness of the Dharma, dwelling in this brightness of the Dharma, understanding mind-only. This understanding is the Bodhisattva's stage of peak. The verse says:
'All meanings are light, because of seeing mind-only; one attains the cessation of clinging to confusion, and thus dwells in acceptance'.
Explanation: Here, if the Bodhisattva sees that all meanings are the light of the mind, and that there is no different seeing outside the light of the mind, then the confusion of clinging ceases. This seeing is the Bodhisattva's stage of forbearance. The verse says:
'Although the confusion of clinging is severed, there still remains the ability to'
執故 斷此復速證 無間三摩提
釋曰。此中菩薩為斷能執亂故。復速證無間三摩提。問有何義故此三摩提名無間。答由能執亂滅時爾時入無間。故受此名。此入無間即是菩薩世間第一法位。隨其次第說暖等諸位已。次說見道起。偈曰。
遠離彼二執 出世間無上 無分別離垢 此智此時得
釋曰。遠離彼二執者。所執能執不和合故。出世間無上者。得無上乘故。無分別者。即彼二執分別無故。離垢者。見道所斷煩惱滅故。菩薩爾時名遠塵離垢得法眼凈。偈曰。
此即是轉依 以得初地故 后經無量劫 依凈方圓滿
釋曰。此即是轉依以得初地故者此離垢。即是菩薩轉依位。何以故。得初地故。問依極凈耶。答后經無量劫依凈方圓滿。非於此初即得極清凈。由后經無量阿僧祇劫。此依方得清凈圓滿故。偈曰。
爾時通法界 他自心平等 平等有五種 五無差別故
釋曰。爾時通法界他自心平等者。菩薩于初地即得通達平等法界。由此通達故能觀他身即是自身。亦得心平等。問此時得幾種心平等。答平等有五種。五無差別故。何謂為五。一者無我平等。謂于自他相續不見有我。無差別故。二者有苦平等。謂于自他相續所有諸苦。無差別故。三者所作平等。
【現代漢語翻譯】 現代漢語譯本 執故 斷此復速證 無間三摩提（Samadhi，一種精神集中的狀態）
釋曰：此中菩薩爲了斷除能執的混亂，迅速證得無間三摩提。問：因為什麼緣故，這個三摩提被稱為無間？答：由於能執的混亂滅除時，那時進入無間狀態，所以得到這個名稱。這個進入無間狀態，就是菩薩在世間的第一法位。隨著次第，說完暖等各位之後，接著說見道的生起。偈曰：
遠離彼二執 出世間無上 無分別離垢 此智此時得
釋曰：遠離彼二執，指的是所執和能執不和合的緣故。出世間無上，指的是得到無上乘的緣故。無分別，指的是那兩種執著的分別沒有了的緣故。離垢，指的是見道所斷的煩惱滅除的緣故。菩薩那時被稱為遠塵離垢，得到法眼凈。偈曰：
此即是轉依 以得初地故 后經無量劫 依凈方圓滿
釋曰：此即是轉依，因為得到初地（Bhumi，菩薩修行的第一個階段）的緣故，這個離垢，就是菩薩轉依的位子。為什麼呢？因為得到初地的緣故。問：依靠極凈嗎？答：后經無量劫，依靠清凈才能圓滿。不是在這個最初就得到極清凈。由於後來經過無量阿僧祇劫，這個依靠才能得到清凈圓滿的緣故。偈曰：
爾時通法界 他自心平等 平等有五種 五無差別故
釋曰：爾時通法界，他自心平等，指的是菩薩在初地就得到通達平等法界。由於這個通達，所以能夠觀察他人之身就是自身，也得到心平等。問：此時得到幾種心平等？答：平等有五種，五種沒有差別。哪五種呢？一者，無我平等。指的是在自己和他人相續中，不見有我，沒有差別的緣故。二者，有苦平等。指的是在自己和他人相續中，所有諸苦，沒有差別的緣故。三者，所作平等。
【English Translation】 English version Clinging to Concepts Cutting this off, one quickly attains the uninterrupted Samadhi (Samadhi, a state of mental concentration).
Explanation: Here, the Bodhisattva, in order to cut off the confusion of clinging, quickly attains the uninterrupted Samadhi. Question: For what reason is this Samadhi called uninterrupted? Answer: Because when the confusion of clinging is extinguished, one enters the uninterrupted state at that time, hence receiving this name. This entering the uninterrupted state is the Bodhisattva's first Dharma position in the world. Following the order, after speaking of the positions of warmth, etc., next speaks of the arising of the path of seeing. Verse:
Far from those two clingings, surpassing the world, Without discrimination, free from defilement, this wisdom is attained at this time.
Explanation: 'Far from those two clingings' refers to the reason that what is clung to and the act of clinging do not harmonize. 'Surpassing the world' refers to the reason of attaining the unsurpassed vehicle. 'Without discrimination' refers to the reason that the discriminations of those two clingings are absent. 'Free from defilement' refers to the reason that the afflictions cut off by the path of seeing are extinguished. At that time, the Bodhisattva is called 'far from dust, free from defilement,' attaining the pure Dharma eye. Verse:
This is the transformation of the basis, because the first Bhumi (Bhumi, the first stage of a Bodhisattva's practice) is attained. Later, after countless kalpas, relying on purity, it is perfected.
Explanation: 'This is the transformation of the basis, because the first Bhumi is attained' means that this freedom from defilement is the position of the Bodhisattva's transformation of the basis. Why? Because the first Bhumi is attained. Question: Does it rely on extreme purity? Answer: Later, after countless kalpas, relying on purity, it is perfected. It is not that extreme purity is attained at this beginning. Because later, after countless asamkhyeya kalpas, this reliance is perfected in purity. Verse:
At that time, penetrating the Dharma realm, the self and others' minds are equal. Equality has five kinds, because the five are without difference.
Explanation: 'At that time, penetrating the Dharma realm, the self and others' minds are equal' means that the Bodhisattva attains the penetration of the equal Dharma realm at the first Bhumi. Because of this penetration, one can see that the body of others is one's own body, and also attain equality of mind. Question: How many kinds of equality of mind are attained at this time? Answer: Equality has five kinds, because the five are without difference. What are the five? First, equality of no-self. This refers to not seeing a self in the continuums of oneself and others, because there is no difference. Second, equality of suffering. This refers to all sufferings in the continuums of oneself and others, because there is no difference. Third, equality of actions.
謂于自他相續欲作斷苦。無差別故。四者不求平等。謂于自他所作不求反報。無差別故。五者同得平等。如余菩薩所得我得亦爾。無差別故。偈曰。
諸行虛分別 凈智了無二 解脫見所滅 如是說見道
釋曰。諸行虛分別凈智了無二者。此中菩薩於三界諸行唯見不真分別。以極凈智了彼無二。凈智者。出世間故。無二者。二執無故。彼無二體即法界也。解脫見所滅如是說見道者。謂解脫見道所滅煩惱。法界即是解脫。若見解脫滅煩惱時。說名菩薩初得見道。偈曰。
無體及似體 自性合三空 於此三空解 此說名解空
釋曰。三空者。一無體空。謂分別性。彼相無體故。二似體空。謂依他性。此相如分別性無體故。三自性空。謂真實性。自體空自體故。此偈顯菩薩得空解脫門。偈曰。
應知緣無相 悉盡諸分別 此中無愿緣 不真分別盡
釋曰。此偈上半顯得無相解脫門。下半顯得無愿解脫門。應知此中菩薩具得三解脫門。偈曰。
此時所得法 一切菩提分 應知彼菩薩 同得如見道
釋曰。一切菩提分者。謂四念處等。彼菩薩得見道時亦得此法。偈曰。
覺世唯諸行 無我唯苦著 無義自我滅 大義依大我
釋曰。覺世唯諸
【現代漢語翻譯】 現代漢語譯本： 所謂對於自己和他人相續的痛苦想要斷除，是沒有差別的。四者是不求平等，即對於自己和他人所做的事情不求回報，是沒有差別的。五者是共同獲得平等，如同其他菩薩所獲得的，我所獲得的也是一樣，是沒有差別的。偈語說： 『諸行虛分別，凈智了無二，解脫見所滅，如是說見道。』 解釋說：『諸行虛分別，凈智了無二』，這裡菩薩對於三界諸行，只看到不真實的分別，用極清凈的智慧瞭解它們沒有二元對立。清凈的智慧，是因為它超越世間。沒有二元對立，是因為沒有兩種執著。那沒有二元對立的本體就是法界。『解脫見所滅，如是說見道』，是指解脫見道所滅除的煩惱，法界就是解脫。如果見到解脫滅除煩惱的時候，就說菩薩初次獲得見道。 偈語說： 『無體及似體，自性合三空，於此三空解，此說名解空。』 解釋說：三空，一是無體空，指的是分別性（Vikalpa-svabhāva），因為它的相沒有實體。二是似體空，指的是依他性（Paratantra-svabhāva），這個相就像分別性一樣沒有實體。三是自性空，指的是真實性（Parinispanna-svabhāva），自體空是它本身的性質。這個偈語顯示菩薩獲得空解脫門（Śūnyatā-vimoksha-mukha）。 偈語說： 『應知緣無相，悉盡諸分別，此中無愿緣，不真分別盡。』 解釋說：這偈語的上半部分顯示了無相解脫門（Animitta-vimoksha-mukha），下半部分顯示了無愿解脫門（Apranihita-vimoksha-mukha）。應該知道這裡菩薩具足獲得三種解脫門。 偈語說： 『此時所得法，一切菩提分，應知彼菩薩，同得如見道。』 解釋說：『一切菩提分』，指的是四念處（catuḥ-smṛtyupasthāna）等。那位菩薩在獲得見道的時候也獲得這些法。 偈語說： 『覺世唯諸行，無我唯苦著，無義自我滅，大義依大我。』 解釋說：覺悟世間只有諸行（saṃskāra）……
【English Translation】 English version: It is said that in wanting to cut off suffering in one's own and others' continuums, there is no difference. Fourth, not seeking equality means not seeking reciprocation for what one has done for oneself and others; there is no difference. Fifth, obtaining equality together means that what other Bodhisattvas obtain, I obtain as well; there is no difference. The verse says: 'All actions are false discriminations, pure wisdom understands no duality, liberation is what is destroyed by seeing, thus is the path of seeing spoken of.' The explanation says: 'All actions are false discriminations, pure wisdom understands no duality,' here the Bodhisattva sees only untrue discriminations in the actions of the three realms, and understands with extremely pure wisdom that they are without duality. Pure wisdom is because it is transcendent. Without duality is because there are no two attachments. That non-dual entity is the Dharmadhatu (dharmadhātu). 'Liberation is what is destroyed by seeing, thus is the path of seeing spoken of,' refers to the afflictions destroyed by the liberation of the path of seeing; the Dharmadhatu is liberation. If one sees liberation destroying afflictions, it is said that the Bodhisattva initially attains the path of seeing. The verse says: 'No entity and seeming entity, nature combines with the three emptinesses, in these three emptinesses understanding, this is called understanding emptiness.' The explanation says: The three emptinesses are: first, no entity emptiness, referring to the discriminated nature (Vikalpa-svabhāva), because its aspect has no entity. Second, seeming entity emptiness, referring to the dependent nature (Paratantra-svabhāva), this aspect is like the discriminated nature, having no entity. Third, self-nature emptiness, referring to the perfected nature (Parinispanna-svabhāva), self-emptiness is its own nature. This verse reveals that the Bodhisattva obtains the door of emptiness liberation (Śūnyatā-vimoksha-mukha). The verse says: 'One should know that conditions are without characteristics, all discriminations are completely exhausted, in this there is no wish condition, untrue discriminations are exhausted.' The explanation says: The first half of this verse reveals the door of signlessness liberation (Animitta-vimoksha-mukha), and the second half reveals the door of wishlessness liberation (Apranihita-vimoksha-mukha). One should know that here the Bodhisattva fully obtains the three doors of liberation. The verse says: 'The Dharma obtained at this time, is all a part of Bodhi, one should know that this Bodhisattva, obtains the same as the path of seeing.' The explanation says: 'All parts of Bodhi' refers to the four foundations of mindfulness (catuḥ-smṛtyupasthāna), etc. That Bodhisattva also obtains these Dharmas when obtaining the path of seeing. The verse says: 'Awakening to the world is only actions, no self is only suffering attachment, without meaning self is extinguished, great meaning relies on great self.' The explanation says: Awakening to the world is only actions (saṃskāra)...
行無我唯苦著者。此菩薩覺諸世間但是諸行實無有我。眾生計著唯著苦耳。無義自我滅者。謂染污身見滅故。大義者。利益一切眾生故。大我者。以一切眾生為自己故。此中菩薩滅自我見。依大我見作眾生利益事。是謂大義依大我。偈曰。
無我復我見 無苦亦極苦 益彼不求報 以利自我故
釋曰。此中諸菩薩。無我者。謂無自身無義我見。復我見者。謂有他身大義我見。無苦者。謂無自身所起諸苦。亦極苦者。謂有他身所起諸苦。益彼不求報者。無悕望故。何以故。以利自我故。諸菩薩利益眾生時。即是利益自我。是故無外希望。偈曰。
自脫心最上 他縛即堅廣 苦邊不可盡 如是應勤作
釋曰。自脫心者。謂滅自見道所斷煩惱故。最上者。此解脫由無上乘故。他縛即堅廣者。由一切眾生相續所起煩惱故。苦邊不可盡者。眾生界無邊如虛空故。如是應勤作者。眾生如是苦。菩薩應為眾生斷苦。作邊作已復作。不應休息故。偈曰。
自苦不自忍 豈忍他諸苦 此生及窮生 翻彼謂菩薩
釋曰。眾生於一期生苦及窮生死際。不可思議苦無能忍受者。此菩薩翻彼不能忍受。悉能為之忍受故。言翻彼謂菩薩。偈曰。
於他行等愛 利彼不退轉 希有非希有
【現代漢語翻譯】 現代漢語譯本 行無我唯苦著者：菩薩覺悟到世間的一切都只是諸行（saṃskāra，有為法），實際上沒有『我』（ātman）。眾生執著于『我』，實際上只是執著于痛苦而已。 無義自我滅者：指的是因為斷滅染污的『身見』（satkāya-dṛṣṭi）而滅除『我』。 大義者：指的是利益一切眾生。 大我者：指的是將一切眾生視為自己。 這裡，菩薩斷滅對『自我』的執見，依靠『大我』的見解來做利益眾生的事情。這就是所謂的大義，依靠『大我』。偈頌說： 『無我復我見，無苦亦極苦，益彼不求報，以利自我故。』 解釋：這裡，諸位菩薩，『無我』指的是沒有自身無意義的『我見』。『復我見』指的是有爲了他人之身的大義『我見』。『無苦』指的是沒有自身所產生的諸苦。『亦極苦』指的是有爲了他人之身所產生的諸苦。『益彼不求報』是因為沒有希望回報。為什麼呢？因為利益眾生就是利益自我。諸位菩薩利益眾生的時候，也就是在利益自我，所以沒有額外的希望。偈頌說： 『自脫心最上，他縛即堅廣，苦邊不可盡，如是應勤作。』 解釋：『自脫心』指的是斷滅因為『見道』（darśana-mārga）所斷除的煩惱。『最上』指的是這種解脫是因為無上乘（anuttara-yāna）的緣故。『他縛即堅廣』是因為一切眾生相續所產生的煩惱的緣故。『苦邊不可盡』是因為眾生界無邊無際如同虛空一樣。『如是應勤作』，眾生如此痛苦，菩薩應該為眾生斷除痛苦，做了又做，不應該休息。偈頌說： 『自苦不自忍，豈忍他諸苦，此生及窮生，翻彼謂菩薩。』 解釋：眾生對於一生中的痛苦以及窮盡生死之際不可思議的痛苦，沒有能夠忍受的。這位菩薩顛倒了這種不能忍受的狀態，完全能夠為眾生忍受這些痛苦，所以說顛倒了這種狀態的就是菩薩。偈頌說： 『於他行等愛，利彼不退轉，希有非希有』
【English Translation】 English version 『Acting without self, only suffering is attached.』 This means that Bodhisattvas realize that all things in the world are merely activities (saṃskāra), and in reality, there is no 『self』 (ātman). Sentient beings are attached, but they are only attached to suffering. 『The destruction of a meaningless self』 refers to the destruction of the 『self』 due to the eradication of the defiled 『view of the body』 (satkāya-dṛṣṭi). 『Great meaning』 refers to benefiting all sentient beings. 『Great self』 refers to regarding all sentient beings as oneself. Here, Bodhisattvas eradicate the attachment to the 『self』 and rely on the view of the 『great self』 to do things that benefit sentient beings. This is what is called great meaning, relying on the 『great self』. The verse says: 『No self, yet a view of self; no suffering, yet extreme suffering; benefiting others without seeking reward, because benefiting the self.』 Explanation: Here, the Bodhisattvas, 『no self』 refers to having no meaningless view of self. 『Yet a view of self』 refers to having a view of the great self for the sake of others. 『No suffering』 refers to having no suffering arising from oneself. 『Yet extreme suffering』 refers to having suffering arising for the sake of others. 『Benefiting others without seeking reward』 is because there is no hope for reward. Why? Because benefiting sentient beings is benefiting oneself. When Bodhisattvas benefit sentient beings, they are benefiting themselves, so there is no additional hope. The verse says: 『Self-liberation is supreme; the bondage of others is firm and vast; the end of suffering cannot be reached; thus, one should diligently act.』 Explanation: 『Self-liberation』 refers to eradicating the afflictions that are severed by the 『path of seeing』 (darśana-mārga). 『Supreme』 means that this liberation is due to the unsurpassed vehicle (anuttara-yāna). 『The bondage of others is firm and vast』 is because of the afflictions arising continuously from all sentient beings. 『The end of suffering cannot be reached』 is because the realm of sentient beings is boundless like space. 『Thus, one should diligently act,』 sentient beings are so suffering, Bodhisattvas should cut off suffering for sentient beings, doing it again and again, without resting. The verse says: 『Unable to endure one's own suffering, how can one endure the suffering of others? This life and the exhaustion of life, reversing that is called a Bodhisattva.』 Explanation: Sentient beings are unable to endure the inconceivable suffering in one lifetime and at the end of the cycle of birth and death. This Bodhisattva reverses this inability to endure, and is fully able to endure these sufferings for sentient beings, so reversing this state is called a Bodhisattva. The verse says: 『Treating the actions of others with equal love, benefiting them without regression, rare and not rare.』
他利自利故
釋曰。於他行等愛利彼不退轉者。菩薩於一切眾生行。平等愛心無有差別。若求樂利益。若行樂利益。若求行時。利益之心無有退轉。希有非希有他利自利故者。此不退轉事于諸世間希有最上。然此希有亦非希有。何以故。他得益時即是菩薩自得益故。偈曰。
餘地說修道 二智勤修習 無分別建立 凈法及眾生
釋曰。餘地者。謂后九地。問餘地何所修。答二智勤修習。二智者。一無分別智。二如所建立智。無分別智謂出世智。如所建立智謂后得世智。問此二智有何功能。答凈法及眾生。此中無分別智成熟佛法。是其功能。如所建立智成熟眾生是其功能。偈曰。
修位二僧祇 最後得受職 入彼金剛定 破諸分別盡
釋曰。修立二僧祇最後得受職者。二僧祇謂第二及第三大劫阿僧祇。最後謂究竟修。於此修位方便受職。問受職已更何所作。答入彼金剛定破諸分別盡。問因何義故名金剛定。答分別隨眠此能破故。是故此定名金剛喻。偈曰。
轉依究竟凈 成就一切種 住此所作事 但為利群生
釋曰。轉依究竟凈者。謂永離一切煩惱障及智障故。成就一切種者。謂得一切種智由無上故。住此所作事者。謂住此位中乃至窮眾生生死際。示現成道
【現代漢語翻譯】 現代漢語譯本 他利自利故 解釋：對於他人，以平等的愛去利益他們，並且永不退轉。菩薩對於一切眾生都持有平等的愛心，沒有差別。無論是尋求快樂和利益，還是實行快樂和利益，在行動時，利益他人的心都永不退轉。『希有非希有他利自利故』的意思是：這種永不退轉的精神在世間是非常稀有和至上的。然而，這種稀有也並非真的稀有。為什麼呢？因為當他人獲得利益時，實際上就是菩薩自己獲得了利益。偈語說： 其餘的階段修習佛道，要勤奮修習兩種智慧，在沒有分別的情況下建立清凈的佛法和利益眾生。 解釋：『餘地』指的是後面的九個階段。問：在其餘的階段修習什麼呢？答：勤奮修習兩種智慧。兩種智慧是：一、無分別智，二、如所建立智。無分別智指的是出世間的智慧，如所建立智指的是後天獲得的世間智慧。問：這兩種智慧有什麼功能呢？答：清凈佛法和利益眾生。其中，無分別智成熟佛法，這是它的功能。如所建立智成熟眾生，這是它的功能。偈語說： 修習到第二和第三阿僧祇劫的階段，最終獲得受職，進入那金剛定，破除所有的分別。 解釋：『修立二僧祇最後得受職』的意思是：二僧祇指的是第二和第三大劫阿僧祇。『最後』指的是究竟的修行。在這個修行的階段，方便地接受職任。問：接受職任后還要做什麼呢？答：進入那金剛定，破除所有的分別。問：因為什麼緣故稱為金剛定呢？答：因為這種定能夠破除分別的隨眠。因此，這種定被稱為金剛的比喻。偈語說： 轉化所依，達到究竟的清凈，成就一切種智，安住於此，所做的事情，只是爲了利益眾生。 解釋：『轉依究竟凈』指的是永遠脫離一切煩惱障和智障。『成就一切種』指的是獲得一切種智，因為這是無上的智慧。『住此所作事』指的是安住在這個位置上，乃至窮盡眾生的生死輪迴，示現成佛。
【English Translation】 English version Benefiting Others and Oneself Explanation: Towards others, with equal love, benefit them and never regress. Bodhisattvas hold equal love for all sentient beings, without discrimination. Whether seeking happiness and benefit, or practicing happiness and benefit, the mind of benefiting others never regresses during action. 'Rare and not rare, benefiting others and oneself' means: this spirit of non-regression is very rare and supreme in the world. However, this rarity is not truly rare. Why? Because when others gain benefit, it is actually the Bodhisattva who gains benefit. The verse says: In the remaining stages, cultivate the path, diligently practice the two wisdoms, and establish pure Dharma and benefit sentient beings without discrimination. Explanation: 'Remaining stages' refers to the latter nine stages. Question: What is cultivated in the remaining stages? Answer: Diligently cultivate the two wisdoms. The two wisdoms are: first, Non-discriminating Wisdom; second, Wisdom as Established. Non-discriminating Wisdom refers to transcendent wisdom; Wisdom as Established refers to worldly wisdom acquired later. Question: What are the functions of these two wisdoms? Answer: Purifying the Dharma and benefiting sentient beings. Among them, Non-discriminating Wisdom matures the Buddha Dharma, which is its function. Wisdom as Established matures sentient beings, which is its function. The verse says: Cultivating to the stage of the second and third asamkhya kalpas, finally receiving ordination, entering that Vajra Samadhi, and destroying all discriminations. Explanation: 'Cultivating and establishing two asamkhya kalpas, finally receiving ordination' means: two asamkhya kalpas refers to the second and third great kalpas asamkhya. 'Finally' refers to ultimate cultivation. In this stage of cultivation, conveniently receive the ordination. Question: What else needs to be done after receiving ordination? Answer: Enter that Vajra Samadhi and destroy all discriminations. Question: Why is it called Vajra Samadhi? Answer: Because this samadhi can destroy the latent tendencies of discrimination. Therefore, this samadhi is called the metaphor of Vajra. The verse says: Transforming the basis, achieving ultimate purity, accomplishing all kinds of wisdom, abiding here, the things done are only for the benefit of sentient beings. Explanation: 'Transforming the basis and achieving ultimate purity' refers to being forever free from all afflictive obscurations and cognitive obscurations. 'Accomplishing all kinds' refers to obtaining all-knowing wisdom, because this is the supreme wisdom. 'Abiding here, the things done' refers to abiding in this position, even to the end of the cycle of birth and death of sentient beings, manifesting enlightenment.
及現涅槃故。問此事何所為。答但為利群生。如此等事一向但為利益一切眾生故。自下次明因大教授得大義利。偈曰。
牟尼尊難見 常見得大義 以聞無等法 凈信資養心
釋曰。此偈明菩薩因大教授常得現前見佛常聞無等正法。常起極深凈信遍滿於心。此明初時得大義利。偈曰。
若於教授中 法門如欲住 如人拔險難 佛勸亦如是
釋曰。若於教授中法門如欲住者。有諸菩薩于教授時中。或於如來法門。心欲樂住也。如人拔險難佛勸亦如是者。譬如有人墮在深坑。有能捉髮懸擲高岸。佛勸亦爾。若彼菩薩樂住寂滅深坑。諸佛如來。強能置之佛果高岸。此明次時得大義利。偈曰。
世間極凈眼 勝覺無分別 譬如大日出 除幽朗世間
釋曰。若諸菩薩成佛時。永退一切世間法故眼得最極清凈。爾時名得無分別勝覺。譬如日輪大出能除幽暗照朗世間。此明畢竟時得大義利。如是廣說已。次以一偈總結前義。偈曰。
佛子善集滿 成就極廣定 恒受尊教授 能窮功德海
釋曰。此偈義如文顯現。教授品究竟。
大乘莊嚴經論業伴品第十六
釋曰。已說如來大教授。菩薩起業以方便為伴。今當說。偈曰。
譬如大地種 任持四種
【現代漢語翻譯】 現代漢語譯本：以及現在已經涅槃的緣故。問：做這件事是爲了什麼呢？答：只是爲了利益眾生。像這樣的事情，一向都是爲了利益一切眾生。下面說明因為大教授（Mahā-adhyāpana）而得到大利益。偈語說： 『牟尼尊（Muni），難以見到，常見就能得到大利益，因為聽聞了無與倫比的佛法，清凈的信心滋養內心。』 解釋：這首偈語說明菩薩因為大教授，常常能夠親眼見到佛，常常能夠聽聞無與倫比的正法，常常生起極其深刻的清凈信心，遍滿內心。這是說明最初時得到大利益。偈語說： 『如果在教授中，對於佛法之門想要安住，就像有人脫離危險，佛的勸導也是這樣。』 解釋：如果在教授中，對於佛法之門想要安住，是指有些菩薩在接受教授的時候，或者對於如來的佛法，內心想要安住。就像有人脫離危險，佛的勸導也是這樣，譬如有人掉在深坑裡，有人能夠抓住他的頭髮，把他懸掛在高高的岸邊。佛的勸導也是這樣，如果那些菩薩樂於安住在寂滅的深坑裡，諸佛如來，能夠強行把他們安置在佛果的高岸上。這是說明其次時得到大利益。偈語說： 『世間最清凈的眼睛，殊勝的覺悟沒有分別，譬如太陽升起，驅除黑暗照亮世間。』 解釋：如果諸位菩薩成佛的時候，永遠退卻一切世間法，所以眼睛得到最極清凈。那時叫做得到沒有分別的殊勝覺悟。譬如太陽大大的升起，能夠驅除黑暗，照亮世間。這是說明最終時得到大利益。像這樣廣泛的解說之後，接著用一首偈語總結前面的意義。偈語說： 『佛子善於積累圓滿，成就極其廣大的禪定，恒常接受尊貴的教授，能夠窮盡功德之海。』 解釋：這首偈語的意義就像文字所顯示的那樣。《教授品》到此結束。 《大乘莊嚴經論·業伴品》第十六 解釋：已經說了如來的大教授，菩薩發起事業以方便為伴侶，現在應當說。偈語說： 『譬如大地播種，能夠任持四種。』
【English Translation】 English version: And because of the present Nirvāṇa. Question: What is the purpose of this matter? Answer: It is only for the benefit of sentient beings. Such matters are always solely for the benefit of all sentient beings. The following explains how great benefits are obtained through the Great Teaching (Mahā-adhyāpana). The verse says: 'The Muni (Muni) is difficult to see, but constant seeing brings great benefit, because one hears the unequaled Dharma, and pure faith nourishes the mind.' Explanation: This verse explains that because of the Great Teaching, Bodhisattvas are always able to see the Buddha directly, always able to hear the unequaled Right Dharma, and always able to generate extremely profound pure faith that pervades the mind. This explains the great benefit obtained at the beginning. The verse says: 'If, in the teaching, one wishes to abide in the Dharma-gate, it is like a person escaping danger, and the Buddha's exhortation is also like this.' Explanation: 'If, in the teaching, one wishes to abide in the Dharma-gate' means that some Bodhisattvas, when receiving teachings, or regarding the Tathāgata's Dharma, wish to abide in their hearts. 'It is like a person escaping danger, and the Buddha's exhortation is also like this,' for example, if someone falls into a deep pit, someone can grab their hair and suspend them on a high bank. The Buddha's exhortation is also like this. If those Bodhisattvas are happy to abide in the deep pit of quiescence, the Buddhas and Tathāgatas can forcibly place them on the high bank of Buddhahood. This explains the great benefit obtained at the next stage. The verse says: 'The extremely pure eye of the world, the supreme awakening without discrimination, is like the great sun rising, dispelling darkness and illuminating the world.' Explanation: When the Bodhisattvas become Buddhas, they forever retreat from all worldly dharmas, so their eyes attain the utmost purity. At that time, it is called attaining the supreme awakening without discrimination. It is like the great sun rising, able to dispel darkness and illuminate the world. This explains the great benefit obtained at the final stage. After such extensive explanation, the following verse summarizes the preceding meaning. The verse says: 'The Buddha's disciples are good at accumulating and fulfilling, achieving extremely vast samādhi, constantly receiving the honored teaching, and are able to exhaust the sea of merits.' Explanation: The meaning of this verse is as the text shows. The Teaching Chapter ends here. 《Mahāyāna-sūtrālaṃkāra-śāstra, Accompaniment of Karma Chapter》 Sixteenth Explanation: The Great Teaching of the Tathāgata has been explained. Bodhisattvas initiate activities with skillful means as companions. Now it should be said. The verse says: 'Like the earth sowing seeds, it can sustain four kinds.'
物 如是三種業 建立一切善
釋曰。此偈顯示菩薩集起業方便。譬如大地種任持四種物者。何謂四物。一者大海。二者諸山。三者草木。四者眾生。是謂四物。如是三種業建立一切善者。海等四物譬一切善法。如是菩薩三業能聚集一切諸善。所謂檀等諸波羅蜜。及一切菩提分法。偈曰。
難行業能行 應形無量劫 身口心自性 拔彼不退轉
釋曰。此偈顯示菩薩救他業方便。難行業能行應形無量劫者。何謂難行業。謂眾生欲得小乘出離。菩薩于彼極生大苦。欲令彼轉異乘心故。變種種形。于無量世界經無量劫數。而能久受勤苦作種種難行業。身口心自性拔彼不退轉者。謂菩薩為拔彼故。雖復處處久受勤苦。三業自性終無退屈。偈曰。
如人怖四害 深防為自身 菩薩畏二乘 護業亦如是
釋曰。此偈顯示菩薩自護業方便。如人怖四害深防為自身者。何謂四害。一者毒物。二者兵仗。三者惡食。四者怨仇。是謂四害。深防者為利益自身故。菩薩畏二乘護業亦如是者。毒等四害譬二乘人諸業方便。菩薩怖畏此故。深自防護起二乘心。何以故。由斷大乘種故。大乘善根未起令不起故。已起復令滅故。及與佛果作障礙故。偈曰。
作者業所作 三輪不分別 得度凈業海
【現代漢語翻譯】 現代漢語譯本 物 如是三種業 建立一切善
釋曰。此偈顯示菩薩集起業方便。譬如大地種任持四種物者。何謂四物。一者大海。二者諸山。三者草木。四者眾生。是謂四物。如是三種業建立一切善者。海等四物譬一切善法。如是菩薩三業能聚集一切諸善。所謂檀等諸波羅蜜（Paramita，意為「到彼岸」），及一切菩提分法。偈曰。
難行業能行 應形無量劫 身口心自性 拔彼不退轉
釋曰。此偈顯示菩薩救他業方便。難行業能行應形無量劫者。何謂難行業。謂眾生欲得小乘出離。菩薩于彼極生大苦。欲令彼轉異乘心故。變種種形。于無量世界經無量劫數。而能久受勤苦作種種難行業。身口心自性拔彼不退轉者。謂菩薩為拔彼故。雖復處處久受勤苦。三業自性終無退屈。偈曰。
如人怖四害 深防為自身 菩薩畏二乘 護業亦如是
釋曰。此偈顯示菩薩自護業方便。如人怖四害深防為自身者。何謂四害。一者毒物。二者兵仗。三者惡食。四者怨仇。是謂四害。深防者為利益自身故。菩薩畏二乘護業亦如是者。毒等四害譬二乘人諸業方便。菩薩怖畏此故。深自防護起二乘心。何以故。由斷大乘種故。大乘善根未起令不起故。已起復令滅故。及與佛果作障礙故。偈曰。
作者業所作 三輪不分別 得度凈業海
釋曰。此偈顯示菩薩于諸業中得自在方便。作者業所作三輪不分別者。謂菩薩于諸業中。作者業及所作業。此三輪皆悉清凈。不分別取著。得度凈業海者。謂菩薩因此事故。能得度脫一切諸業煩惱大海。
【English Translation】 English version Object Thus, these three karmas establish all goodness.
Explanation: This verse reveals the means by which a Bodhisattva accumulates karma. It is like the earth that supports four kinds of objects. What are the four objects? First, the great ocean. Second, the mountains. Third, the grasses and trees. Fourth, sentient beings. These are the four objects. 'Thus, these three karmas establish all goodness' means that the four objects, such as the ocean, are metaphors for all good dharmas. Similarly, the three karmas of a Bodhisattva can gather all kinds of goodness, such as the Dana (charity) and other Paramitas (Paramita, meaning 'to the other shore'), and all the factors of Bodhi (enlightenment). The verse says:
Difficult practices he can perform, manifesting forms for immeasurable kalpas. With body, speech, and mind's nature, he rescues them without regression.
Explanation: This verse reveals the means by which a Bodhisattva saves others through karma. 'Difficult practices he can perform, manifesting forms for immeasurable kalpas' means, what are the difficult practices? It refers to sentient beings who desire to attain liberation through the Hinayana (small vehicle). The Bodhisattva generates great suffering for them, desiring to transform their minds to the Mahayana (great vehicle), manifesting various forms in immeasurable worlds for countless kalpas, enduring diligent effort and performing various difficult practices. 'With body, speech, and mind's nature, he rescues them without regression' means that the Bodhisattva, in order to rescue them, although enduring diligent effort in various places, his three karmas' nature never regresses. The verse says:
Like a person fearing four harms, deeply guarding for oneself. The Bodhisattva fears the Two Vehicles, protecting his karma likewise.
Explanation: This verse reveals the means by which a Bodhisattva protects his own karma. 'Like a person fearing four harms, deeply guarding for oneself' means, what are the four harms? First, poisonous substances. Second, weapons. Third, bad food. Fourth, enemies. These are the four harms. 'Deeply guarding' means for the benefit of oneself. 'The Bodhisattva fears the Two Vehicles, protecting his karma likewise' means that the four harms, such as poison, are metaphors for the karmic means of people of the Two Vehicles. The Bodhisattva fears this and deeply protects himself from generating the mind of the Two Vehicles. Why? Because it cuts off the seed of the Mahayana, prevents the unarisen roots of goodness of the Mahayana from arising, causes the arisen roots to perish, and creates obstacles to the fruit of Buddhahood. The verse says:
The agent, the action, and the object, the three wheels without differentiation. Attaining liberation from the ocean of pure karma.
Explanation: This verse reveals the means by which a Bodhisattva attains freedom in all karmas. 'The agent, the action, and the object, the three wheels without differentiation' means that in all karmas, the Bodhisattva's agent, action, and object are all pure, without differentiation or attachment. 'Attaining liberation from the ocean of pure karma' means that the Bodhisattva, because of this, can attain liberation from the great ocean of all karmic afflictions.
功德無有邊
釋曰。此偈顯示菩薩清凈業方便。作者業所作三輪不分別者。何謂三輪。一者作者。二者業。三者所作。是謂三輪。不分別者。此三不可得故。由此故三輪得清凈。三輪清凈故業清凈。得度凈業海功德無有邊者。到業彼岸故。功德無邊者由無盡故。業伴品究竟。
大乘莊嚴經論度攝品第十七之一
釋曰。已說起業方便業所聚集諸波羅蜜。今當說。此中先說憂陀那偈。偈曰。
數相次第名 修習差別攝 治障德互顯 度十義應知
釋曰。此中六波羅蜜應知有十種義。一制數。二顯相。三次第。四釋名。五修習。六差別。七攝行。八治障。九功德。十互顯。此中有六偈制立六波羅蜜數唯有六。偈曰。
資生身眷屬 發起初四成 第五惑不染 第六業不倒
釋曰。此偈顯示為攝自利三事故。立波羅蜜數唯有六。一者增進。二者不染。三者不倒。彼初四波羅蜜。如其次第能令四事增進。一資產生就。由佈施故。二自身成就。由持戒故。三眷屬成就。由於忍辱。行忍辱者多人愛故。四發起成就。由於精進。一切事業因此成故。第五禪波羅蜜。能令煩惱不染。折伏煩惱由此力故。第六般若波羅蜜。令業不顛倒。一切所作如實知故。偈曰。
施彼及不惱
【現代漢語翻譯】 現代漢語譯本 功德無有邊
釋曰：此偈顯示菩薩清凈業方便。作者、業、所作三輪不分別者。何謂三輪？一者作者，二者業，三者所作。是謂三輪。不分別者，此三不可得故。由此故三輪得清凈。三輪清凈故業清凈。得度凈業海，功德無有邊者，到業彼岸故。功德無邊者，由無盡故。《業伴品》究竟。
大乘莊嚴經論度攝品第十七之一
釋曰：已說起業方便，業所聚集諸波羅蜜（pāramitā，到彼岸）。今當說。此中先說憂陀那偈。偈曰：
數相次第名，修習差別攝，治障德互顯，度十義應知。
釋曰：此中六波羅蜜應知有十種義：一制數，二顯相，三次第，四釋名，五修習，六差別，七攝行，八治障，九功德，十互顯。此中有六偈制立六波羅蜜數唯有六。偈曰：
資生身眷屬，發起初四成，第五惑不染，第六業不倒。
釋曰：此偈顯示為攝自利三事故，立波羅蜜數唯有六：一者增進，二者不染，三者不倒。彼初四波羅蜜，如其次第能令四事增進：一資產生就，由佈施故；二自身成就，由持戒故；三眷屬成就，由於忍辱，行忍辱者多人愛故；四發起成就，由於精進，一切事業因此成故。第五禪波羅蜜，能令煩惱不染，折伏煩惱由此力故。第六般若波羅蜜（prajñā-pāramitā，智慧到彼岸），令業不顛倒，一切所作如實知故。偈曰：
施彼及不惱
【English Translation】 English version Merit is Boundless
Explanation: This verse reveals the skillful means of a Bodhisattva's pure karma. 'The three wheels'—agent, action, and object—are not differentiated. What are the three wheels? First, the agent; second, the action; third, the object. These are called the three wheels. 'Not differentiated' means that these three are unattainable. Therefore, the three wheels are purified. Because the three wheels are purified, the karma is purified. 'Attaining the shore of the pure karma sea, merit is boundless' means reaching the other shore of karma. 'Merit is boundless' is because it is inexhaustible. The chapter on 'Karma Companions' is complete.
Chapter Seventeen, Part One, 'Embracing the Perfections' from the Mahāyānasaṃgraha
Explanation: Having spoken of the skillful means of initiating karma and the perfections (pāramitā) gathered by karma, now I will speak further. First, I will recite the summary verse. The verse says:
'Number, characteristics, sequence, name, practice, differences embraced, overcoming obstacles, virtues mutually revealed, the ten meanings of perfection should be known.'
Explanation: Among these, the six perfections should be known to have ten meanings: first, establishing the number; second, revealing the characteristics; third, the sequence; fourth, explaining the name; fifth, practice; sixth, differences; seventh, embracing the practices; eighth, overcoming obstacles; ninth, virtues; tenth, mutual revelation. Among these, there are six verses establishing that the number of the six perfections is only six. The verse says:
'Resources, self, retinue, initiation, the first four accomplish; the fifth is undefiled by afflictions; the sixth does not invert karma.'
Explanation: This verse reveals that for the sake of embracing the three benefits for oneself, the number of perfections is established as only six: first, advancement; second, non-defilement; third, non-inversion. Those first four perfections, in their respective order, can cause four things to advance: first, the accomplishment of resources, due to generosity; second, the accomplishment of self, due to moral discipline; third, the accomplishment of retinue, due to patience, because those who practice patience are loved by many; fourth, the accomplishment of initiation, due to diligence, because all undertakings are accomplished by this. The fifth, the dhyāna-pāramitā (meditative absorption, perfection of meditation), can cause afflictions to be undefiled, because the power of subduing afflictions is due to this. The sixth, the prajñā-pāramitā (perfection of wisdom), causes karma not to be inverted, because all actions are known as they truly are. The verse says:
'Giving to them and not harming'
忍惱是利他 有因及心住 解脫是自利
釋曰。此偈顯示為攝二利六事故。立波羅蜜數唯有六。初為攝利他三事故。立前三波羅蜜令起正勤。如其次第一者施彼。二者不惱。三者忍彼惱后為攝自利。三事故須立。后三波羅蜜令起正勤。如其次第。一者有因。由依精進故。二者心住。由心不定令定故。三者解脫。由心已定令解脫故。偈曰。
不乏亦不惱 忍惱及不退 歸向與善說 利他即自成
釋曰。此偈顯示為攝利他六事故。立波羅蜜數唯有六。菩薩行六波羅蜜時。如其次第。于彼受用令不乏故。不惱彼故。忍彼惱故。助彼所作令不退故。以神通力令歸向故。以善說法斷彼疑故。菩薩如是利他即是自利。為他所作即自所作。由此因緣得大菩提故。偈曰。
不染及極敬 不退有二種 亦二無分別 具攝大乘因
釋曰。此偈顯示為攝大乘四因故。立波羅蜜數唯有六。一者不染。二者極敬。三者不退。四者無分別。菩薩修行施時于財不染無顧戀故。受持戒時于諸學處起極敬故。行忍辱精進時。此二不退。忍于眾生非眾生所作苦得不退故。精進于修行善時得不退故。行禪定般若時。此二無分別。奢摩他毗缽舍那平等所攝故。如此四因攝一切大乘因盡偈曰。
不著及不亂
【現代漢語翻譯】 現代漢語譯本 忍耐煩惱是爲了利益他人，有原因和心安住的狀態，解脫是爲了利益自己。
解釋：這首偈頌顯示了爲了涵蓋利益他人和利益自己這六種情況，才設立了六個波羅蜜（Pāramitā，到彼岸）。首先，爲了涵蓋利益他人的三種情況，設立了前三個波羅蜜，使人發起正確的精進。按照順序，第一是佈施（Dāna），給予他人所需；第二是不惱害（Śīla），不惱亂他人；第三是忍耐（Kṣānti）他人所帶來的煩惱。之後，爲了涵蓋利益自己的三種情況，需要設立后三個波羅蜜，使人發起正確的精進。按照順序，第一是有原因（Vīrya），因為依靠精進而產生；第二是心安住（Dhyāna），因為心不定而使其安定；第三是解脫（Prajñā），因為心已經安定而使其解脫。偈頌說：
不匱乏也不惱害，忍耐煩惱和不退縮，歸向和善於說法，利益他人就是成就自己。
解釋：這首偈頌顯示了爲了涵蓋利益他人的六種情況，才設立了六個波羅蜜。菩薩（Bodhisattva）修行六波羅蜜時，按照順序，使他人受用時不感到匱乏，不惱害他人，忍耐他人所帶來的煩惱，幫助他人所做的事情不退縮，以神通力使他人歸向正道，以善巧的說法斷除他人的疑惑。菩薩這樣做利益他人，也就是利益自己，為他人所做的事情也就是為自己所做的事情。因為這個因緣，才能獲得大菩提（Mahābodhi，大徹大悟）。偈頌說：
不染著和極恭敬，不退轉有兩種，也有兩種無分別，完全涵蓋了大乘的因。
解釋：這首偈頌顯示了爲了涵蓋大乘（Mahāyāna）的四個原因，才設立了六個波羅蜜。第一是不染著（Dāna），第二是極恭敬（Śīla），第三是不退轉（Kṣānti，Vīrya），第四是無分別（Dhyāna，Prajñā）。菩薩修行佈施時，對於財物不染著，沒有顧戀；受持戒律時，對於各種學處生起極大的恭敬心；修行忍辱和精進時，這兩種是不退轉的。忍耐眾生以及非眾生所帶來的痛苦，能夠不退轉；精進于修行善法時，能夠不退轉；修行禪定和般若時，這兩種是無分別的，因為奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）平等地攝持。這四個原因涵蓋了一切大乘的因。偈頌說：
不執著和不散亂
【English Translation】 English version Patience with annoyance is for the benefit of others; having a cause and the mind abiding, liberation is for one's own benefit.
Explanation: This verse shows that for the sake of encompassing the six aspects of benefiting others and oneself, the number of Pāramitās (perfections) is established as six. First, to encompass the three aspects of benefiting others, the first three Pāramitās are established to inspire diligent effort. In order, the first is Dāna (giving), giving others what they need; the second is Śīla (non-harming), not disturbing others; the third is Kṣānti (patience), enduring the annoyance brought by others. Afterwards, to encompass the three aspects of benefiting oneself, the latter three Pāramitās need to be established to inspire diligent effort. In order, the first is having a cause (Vīrya), because it arises from relying on diligence; the second is the mind abiding (Dhyāna), because the mind is unstable and needs to be stabilized; the third is liberation (Prajñā), because the mind is already stabilized and needs to be liberated. The verse says:
Not lacking and not harming, enduring annoyance and not retreating, turning towards and speaking well, benefiting others is achieving oneself.
Explanation: This verse shows that for the sake of encompassing the six aspects of benefiting others, the number of Pāramitās is established as six. When a Bodhisattva practices the six Pāramitās, in order, they ensure that others do not feel lacking in their enjoyment, do not harm others, endure the annoyance brought by others, help others in their endeavors without retreating, use supernatural powers to guide others towards the right path, and use skillful speech to dispel others' doubts. When a Bodhisattva benefits others in this way, it is also benefiting oneself; doing things for others is also doing things for oneself. Because of this cause, one can attain Mahābodhi (great enlightenment). The verse says:
Non-attachment and extreme reverence, non-retrogression has two types, also two without discrimination, completely encompassing the causes of the Mahāyāna.
Explanation: This verse shows that for the sake of encompassing the four causes of the Mahāyāna, the number of Pāramitās is established as six. The first is non-attachment (Dāna), the second is extreme reverence (Śīla), the third is non-retrogression (Kṣānti, Vīrya), and the fourth is non-discrimination (Dhyāna, Prajñā). When a Bodhisattva practices giving, they are not attached to wealth and have no longing for it; when upholding precepts, they generate extreme reverence for all the training rules; when practicing patience and diligence, these two are non-retrogressive. Enduring the suffering brought by sentient beings and non-sentient beings allows one to not regress; being diligent in practicing virtuous deeds allows one to not regress; when practicing meditation and wisdom, these two are non-discriminating, because Śamatha (calm abiding) and Vipaśyanā (insight) equally encompass them. These four causes encompass all the causes of the Mahāyāna. The verse says:
Non-attachment and non-distraction
不捨亦增進 凈惑及智障 是道皆悉攝
釋曰。此偈顯示為攝大乘六道故。立波羅蜜數唯有六。問道者何義。答有方便者為道。此中檀波羅蜜。于諸資財不著為道。由施時于境離染著故。尸波羅蜜。于諸境界不亂為道。由求受戒時一切心亂攝令住故。及比丘住護者。求境界時。一切業亂不能轉故。羼提波羅蜜。于諸眾生不捨為道。由一切不饒益事不生厭故。毗梨耶波羅蜜。于修諸善增長為道。由精進發起令增上故。禪波羅蜜。于煩惱障令清凈為道。般若波羅蜜。于智慧障令清凈為道。如是六種道攝一切大乘道盡。偈曰。
為攝三學故 說度有六種 初三二初一 后二二一三
釋曰。此偈顯示為攝三種增上學故。立波羅蜜數唯有六。此中立初三波羅蜜。為攝初一戒增上學。戒有二種謂聚及眷屬。尸羅為聚。檀及羼提為眷屬。何以故。施於求受時資財不吝故。忍于護持時打罵不報故。此中立后二波羅蜜。如其次第。為攝心慧二增上學。此中立第四一波羅蜜。應知具攝三增上學。由一切三學精進為伴故。已制六波羅蜜數。次顯六波羅蜜相。偈曰。
分別六度體 一一有四相 治障及合智 滿愿亦成生
釋曰。諸菩薩修諸波羅蜜。一一皆有四相。一治障。二合智。三滿愿。四成生
【現代漢語翻譯】 現代漢語譯本 不捨棄也能增進， 能凈化煩惱障和智障， 這些道都完全包含在其中。
解釋：這首偈頌顯示了爲了包含大乘的六道，所以設立波羅蜜（pāramitā，到彼岸）的數量只有六種。有人問道：『道的意義是什麼？』回答說：『有方便的就是道。』這裡，檀波羅蜜（dāna-pāramitā，佈施到彼岸）對於各種資財不執著就是道，因為佈施時對於外境遠離染著。尸波羅蜜（śīla-pāramitā，持戒到彼岸）對於各種境界不散亂就是道，因為在求受戒律時，能將一切散亂的心攝住。以及比丘（bhikṣu，出家男眾）安住于守護戒律，在追求境界時，一切業的散亂就不能轉動他。羼提波羅蜜（kṣānti-pāramitā，忍辱到彼岸）對於一切眾生不捨棄就是道，因為對於一切不饒益的事情不生厭惡。毗梨耶波羅蜜（vīrya-pāramitā，精進到彼岸）對於修習各種善法能增長就是道，因為精進發起能令其增上。禪波羅蜜（dhyāna-pāramitā，禪定到彼岸）能令煩惱障清凈就是道，般若波羅蜜（prajñā-pāramitā，智慧到彼岸）能令智慧障清凈就是道。』像這樣，六種道包含了一切大乘之道。 偈頌說：
爲了包含三種增上學， 所以說有六種到彼岸。 最初的三種包含第一個，兩個包含第二個， 後面的兩種包含第一個，兩個包含第三個。
解釋：這首偈頌顯示了爲了包含三種增上學，所以設立波羅蜜的數量只有六種。這裡，設立最初的三種波羅蜜，是爲了包含第一個戒增上學。戒有兩種，即聚和眷屬。尸羅（śīla，戒）是聚，檀（dāna，佈施）和羼提（kṣānti，忍辱）是眷屬。為什麼這樣說呢？因為佈施在求受戒律時，對於資財不吝嗇；忍辱在護持戒律時，對於打罵不報復。這裡，設立後面的兩種波羅蜜，依次是爲了包含心增上學和慧增上學。這裡，設立第四種一個波羅蜜，應當知道它完全包含了三種增上學，因為一切三種增上學都以精進為伴侶。已經制定了六波羅蜜的數量，接下來顯示六波羅蜜的體相。偈頌說：
分別六度的體性， 每一種都有四種相。 對治障礙和結合智慧， 滿足願望也成就生。
解釋：諸位菩薩修習各種波羅蜜，每一種都有四種相。一是能對治障礙，二是能結合智慧，三是能滿足願望，四是能成就生。
【English Translation】 English version Non-abandonment also increases, Purifying afflictive and cognitive obscurations, These paths are all completely included within.
Explanation: This verse shows that in order to encompass the six paths of the Mahayana, the number of Pāramitās (pāramitā, perfection, going to the other shore) established is only six. Someone asks: 'What is the meaning of the path?' The answer is: 'Having skillful means is the path.' Here, Dāna-pāramitā (dāna-pāramitā, perfection of generosity) not being attached to various resources is the path, because when giving, one is detached from the environment. Śīla-pāramitā (śīla-pāramitā, perfection of discipline) not being disturbed by various realms is the path, because when seeking to receive precepts, one can gather all scattered minds. And a Bhikṣu (bhikṣu, ordained male) abiding in guarding the precepts, when pursuing realms, the disturbance of all karma cannot move him. Kṣānti-pāramitā (kṣānti-pāramitā, perfection of patience) not abandoning all beings is the path, because one does not generate aversion to all unhelpful things. Vīrya-pāramitā (vīrya-pāramitā, perfection of diligence) increasing the cultivation of various virtues is the path, because the arising of diligence causes it to increase. Dhyāna-pāramitā (dhyāna-pāramitā, perfection of meditation) purifying afflictive obscurations is the path, Prajñā-pāramitā (prajñā-pāramitā, perfection of wisdom) purifying cognitive obscurations is the path.' Like this, the six paths encompass all the paths of the Mahayana. The verse says:
To encompass the three higher trainings, It is said there are six perfections. The first three encompass the first, two encompass the second, The latter two encompass the first, two encompass the third.
Explanation: This verse shows that in order to encompass the three higher trainings, the number of Pāramitās established is only six. Here, establishing the first three Pāramitās is to encompass the first higher training in discipline. There are two kinds of discipline, namely the aggregate and its retinue. Śīla (śīla, discipline) is the aggregate, Dāna (dāna, generosity) and Kṣānti (kṣānti, patience) are the retinue. Why is this so? Because when giving in seeking to receive precepts, one is not stingy with resources; when enduring in guarding the precepts, one does not retaliate against beatings and scoldings. Here, establishing the latter two Pāramitās is, in order, to encompass the higher training in mind and the higher training in wisdom. Here, establishing the fourth single Pāramitā, it should be known that it completely encompasses the three higher trainings, because all three higher trainings are accompanied by diligence. Having established the number of six Pāramitās, next, the characteristics of the six Pāramitās are shown. The verse says:
Distinguishing the nature of the six perfections, Each has four aspects. Counteracting obstacles and uniting with wisdom, Fulfilling wishes and also accomplishing birth.
Explanation: All Bodhisattvas cultivate various Pāramitās, each having four aspects. First, it can counteract obstacles; second, it can unite with wisdom; third, it can fulfill wishes; fourth, it can accomplish birth.
。治障者。檀等六行。如其次第。對治慳貪破戒瞋恚懈怠亂心愚癡故。合智者。悉與無分別智共行。由通達法無我故。滿愿者。施於求財者隨其所欲而給與之。戒于求戒者隨其所欲以身口意護而教授之。忍于悔過者與之歡喜。精進于作業者隨欲助之。定於學定者隨欲授法。智于有疑者隨欲決斷。成生者。先以施攝。后以三乘法隨其所應而成熟之。先安立於戒等中。后以三乘成熟亦爾。已顯六波羅蜜。相次說六波羅蜜次第。偈曰。
前後及下上 粗細次第起 如是說六度 不亂有三因
釋曰。六波羅蜜次第有三因緣。一前後。二下上。三粗細。前後者。謂依前後得起。何以故。由不顧資財故受持戒。行持戒已能起忍辱。忍辱已能起精進。精進已能起禪定。禪定已能解真法。下上者。前者為下後者為上。下者施上者戒。乃至下者定上者智。粗細者。前者為粗後者為細。粗者施細者戒。乃至粗者定細者智。何故粗易入易作故。何故細難入難作故。已說六波羅蜜次第。次釋六波羅蜜名。偈曰。
除貧亦令涼 破瞋與建善 心持及真解 是說六行義
釋曰。能除貧窮故名施。能令清涼故名戒。由具戒者于境界相中煩惱熱息故。能破瞋恚故名忍。忍破瞋恚能令盡故。能建善故名進。建立善法由此
【現代漢語翻譯】 現代漢語譯本 對於那些致力於消除障礙的人來說，佈施等六種行為（檀那、尸羅、羼提、毗梨耶、禪那、般若）分別對應地對治慳貪、破戒、瞋恚、懈怠、亂心和愚癡。與智慧相結合的人，他們的行為都與無分別智共同運作，因為他們通達了法無我（Dharma-nairatmya）的真理。對於那些想要實現願望的人，佈施是根據求財者的願望給予他們所需的財物；持戒是根據求戒者的願望，以身、口、意來守護並教導他們；忍辱是對那些懺悔過錯的人給予歡喜；精進是對那些從事作業的人，根據他們的需要提供幫助；禪定是對那些學習禪定的人，根據他們的需要傳授方法；智慧是對那些有疑問的人，根據他們的需要做出決斷。成就眾生是指首先用佈施來攝受他們，然後用三乘（聲聞乘、緣覺乘、菩薩乘）的佛法，根據他們各自的根器來成熟他們。先讓他們安立於戒律等之中，然後再用三乘佛法來成熟他們也是如此。上面已經闡明了六波羅蜜（Sad-paramita）的含義，接下來將按照順序說明六波羅蜜的次第。偈頌說：
『前後及下上，粗細次第起，如是說六度，不亂有三因。』
解釋說，六波羅蜜的次第有三種因緣：一是前後，二是下上，三是粗細。前後是指依據前後關係而生起。為什麼呢？因為不吝惜資財才能受持戒律，持戒之後才能生起忍辱，忍辱之後才能生起精進，精進之後才能生起禪定，禪定之後才能理解真正的佛法。下上是指前者為下，後者為上。下者是佈施，上者是持戒，乃至下者是禪定，上者是智慧。粗細是指前者為粗，後者為細。粗者是佈施，細者是持戒，乃至粗者是禪定，細者是智慧。為什麼說前者粗而易於進入和實行呢？為什麼說後者細而難以進入和實行呢？上面已經說明了六波羅蜜的次第，接下來解釋六波羅蜜的名稱。偈頌說：
『除貧亦令涼，破瞋與建善，心持及真解，是說六行義。』
解釋說，能夠消除貧窮所以叫做佈施（Dana）；能夠使人清涼所以叫做戒（Sila），因為具有戒律的人在面對境界時，煩惱的熱惱就會止息；能夠破除瞋恚所以叫做忍（Ksanti），忍辱能夠破除瞋恚並使之消盡；能夠建立善法所以叫做精進（Virya）。
【English Translation】 English version For those who work to eliminate obstacles, the six practices of Dana (generosity), Sila (discipline), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom) counteract stinginess, breaking precepts, anger, laziness, distracted mind, and ignorance, respectively. Those who combine with wisdom act in concert with non-discriminating wisdom because they understand the truth of Dharma-nairatmya (selflessness of phenomena). For those who wish to fulfill their wishes, Dana means giving those who seek wealth whatever they desire; Sila means protecting and teaching those who seek precepts with body, speech, and mind according to their wishes; Ksanti means giving joy to those who repent their mistakes; Virya means helping those who are engaged in work according to their needs; Dhyana means teaching methods to those who are learning meditation according to their desires; Prajna means making decisions for those who have doubts according to their needs. Accomplishing beings means first embracing them with Dana, and then maturing them with the Dharma of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their respective capacities. It is the same to first establish them in precepts and so on, and then to mature them with the Three Vehicles. The meaning of the Six Paramitas (Sad-paramita) has been explained above, and next, the order of the Six Paramitas will be explained in order. The verse says:
'Before and after, lower and higher, coarse and fine arise in order. Thus are the Six Perfections explained, without confusion, for three reasons.'
The explanation says that there are three causes for the order of the Six Paramitas: first, before and after; second, lower and higher; and third, coarse and fine. 'Before and after' means arising according to the relationship of before and after. Why? Because one can uphold precepts only by not being attached to wealth; after upholding precepts, one can generate patience; after patience, one can generate effort; after effort, one can generate meditation; and after meditation, one can understand the true Dharma. 'Lower and higher' means that the former is lower and the latter is higher. The lower is Dana, and the higher is Sila, and so on, the lower is Dhyana, and the higher is Prajna. 'Coarse and fine' means that the former is coarse and the latter is fine. The coarse is Dana, and the fine is Sila, and so on, the coarse is Dhyana, and the fine is Prajna. Why is the former coarse and easy to enter and practice? Why is the latter fine and difficult to enter and practice? The order of the Six Paramitas has been explained above, and next, the names of the Six Paramitas will be explained. The verse says:
'Removes poverty and brings coolness, destroys anger and builds goodness, maintains the mind and truly understands, these are said to be the meanings of the six practices.'
The explanation says that it is called Dana (generosity) because it can eliminate poverty; it is called Sila (discipline) because it can bring coolness, because those who have precepts can stop the heat of afflictions when facing objects; it is called Ksanti (patience) because it can destroy anger, patience can destroy anger and make it disappear; it is called Virya (effort) because it can establish goodness.
力故。能持心故名定。攝持內意故。能解真法故名慧。曉了第一義諦故。已釋六波羅蜜名。次說修習六波羅蜜。偈曰。
物與思及心 方便並勢力 當知修六行 說有五依止
釋曰。諸菩薩修習諸波羅蜜有五依止。一者物依止。二者思惟依止。三者心依止。四者方便依止。五者勢力依止。物依止修諸波羅蜜有四種。一者依止因。依種性力而修習故。二者依止報。依自身成就力而修習故。三者依止愿。依昔願力而修習故。四者依止數。依智慧力而修習故。思惟依止修諸波羅蜜亦有四種。一者信思惟。于諸波羅蜜相應教而生信心故。二者味思惟。于諸波羅蜜中見功德味故。三者隨喜思惟。於一切世界一切眾生所有諸波羅蜜皆生隨喜故。四者悕望思惟。于自身及他未來所有勝波羅蜜起悕望故。心依止修諸波羅蜜有六種。一者無厭心。二者廣大心。三者勝喜心。四者勝利心。五者不染心。六者善凈心。何謂修檀六種心。若菩薩以滿恒河沙數世界七寶及以身命。於一剎那施一眾生。如是乃至盡眾生界。所愿成熟無上菩提者以此門施心無厭足。如是相心是名修檀無厭心。若菩薩如是相施。從初相續乃至成佛。無剎那頃有絕有減。如是相心是名修檀廣大心。若菩薩以施攝他時生極重歡喜。過於受者得財時生喜。如是
【現代漢語翻譯】 現代漢語譯本 因為有力量的緣故。能夠保持心念專注的緣故，稱為『定』（Dhyana，禪定）。因為能攝持內在意志的緣故。能夠理解真實佛法的緣故，稱為『慧』（Prajna，智慧）。因為明白第一義諦的緣故。以上解釋了六波羅蜜（Six Paramitas，六度）的名稱。接下來講述修習六波羅蜜。偈語說： 『佈施與思惟，以及心和方便，還有勢力，應當知道這是修習六種行為，（經典）說有五種依止。』 解釋：諸位菩薩修習各種波羅蜜有五種依止。第一是物依止。第二是思惟依止。第三是心依止。第四是方便依止。第五是勢力依止。物依止修習各種波羅蜜有四種。第一是依止因。依靠種性的力量而修習的緣故。第二是依止報。依靠自身成就的力量而修習的緣故。第三是依止愿。依靠過去所發誓愿的力量而修習的緣故。第四是依止數。依靠智慧的力量而修習的緣故。思惟依止修習各種波羅蜜也有四種。第一是信思惟。對於與各種波羅蜜相應的教義產生信心的緣故。第二是味思惟。在各種波羅蜜中見到功德利益的緣故。第三是隨喜思惟。對於一切世界一切眾生所有各種波羅蜜都生起隨喜之心的緣故。第四是希望思惟。對於自身及他人未來所有殊勝的波羅蜜生起希望的緣故。心依止修習各種波羅蜜有六種。第一是無厭心。第二是廣大心。第三是勝喜心。第四是勝利心。第五是不染心。第六是善凈心。什麼是修習佈施的六種心？如果菩薩以充滿恒河沙數世界的七寶以及自身性命，在一剎那間佈施給一個眾生，像這樣乃至遍及所有眾生界，所希望的是成就無上菩提，以此佈施的心沒有厭足。像這樣的心，就稱為修習佈施的無厭心。如果菩薩像這樣相續不斷地佈施，從最初開始直到成佛，沒有一剎那間斷絕或減少，像這樣的心，就稱為修習佈施的廣大心。如果菩薩以佈施來攝受他人時，產生極其深重的歡喜，超過接受佈施者得到財物時所生的歡喜，像這樣
【English Translation】 English version Because of the power. Because one can maintain focus of mind, it is called 'Dhyana' (禪定, meditation). Because one can restrain the inner will. Because one can understand the true Dharma, it is called 'Prajna' (智慧, wisdom). Because one understands the ultimate truth. The above explains the names of the Six Paramitas (六度). Next, it speaks of cultivating the Six Paramitas. The verse says: 'Giving and thought, as well as mind and skillful means, and power, one should know that these are the six practices, (the scripture) says there are five supports.' Explanation: All Bodhisattvas cultivate the various Paramitas with five supports. The first is the support of things. The second is the support of thought. The third is the support of mind. The fourth is the support of skillful means. The fifth is the support of power. The support of things in cultivating the various Paramitas has four types. The first is relying on the cause. Because one cultivates relying on the power of their nature. The second is relying on the result. Because one cultivates relying on the power of their own accomplishment. The third is relying on the vow. Because one cultivates relying on the power of past vows. The fourth is relying on number. Because one cultivates relying on the power of wisdom. The support of thought in cultivating the various Paramitas also has four types. The first is believing thought. Because one generates faith in the teachings corresponding to the various Paramitas. The second is savoring thought. Because one sees the taste of merit and virtue in the various Paramitas. The third is rejoicing thought. Because one generates rejoicing in all the various Paramitas of all beings in all worlds. The fourth is hoping thought. Because one generates hope for the future excellent Paramitas of oneself and others. The support of mind in cultivating the various Paramitas has six types. The first is a mind without satiety. The second is a vast mind. The third is a supremely joyful mind. The fourth is a victorious mind. The fifth is an undefiled mind. The sixth is a virtuous and pure mind. What are the six types of mind for cultivating giving? If a Bodhisattva uses the seven treasures that fill worlds as numerous as the sands of the Ganges River, as well as their own life, to give to one being in a single instant, and so on until reaching all realms of beings, hoping to accomplish unsurpassed Bodhi, with this giving, the mind is without satiety. Such a mind is called cultivating giving with a mind without satiety. If a Bodhisattva gives continuously like this, from the beginning until becoming a Buddha, without a single instant of interruption or decrease, such a mind is called cultivating giving with a vast mind. If a Bodhisattva generates extremely deep joy when using giving to gather others, surpassing the joy generated by the recipient when receiving wealth, like this
相心是名修檀勝喜心。若菩薩以施攝他時。見他受物極饒益我。非我自用為極饒益。何以故。由施攝他令我成就無上菩提因故。如是相心是名修檀勝利心。若菩薩如是廣施不求報恩及以果報。如是相心是名修檀不染心。若菩薩如是廣施所生福聚所得果報。愿施一切眾生非為自受。又與一切眾生共之迴向無上菩提。如是相心是名修檀善凈心。何謂修戒等六種心。若菩薩有恒河沙數自身。一一身復有恒河沙數劫壽。一一壽中復乏一切資生。於此乏中復有火聚。遍滿三千大千世界。菩薩以此多身經此多壽在此火聚起四威儀。於一剎那但修一戒。如是乃至盡諸戒聚。乃至盡諸智聚。能得無上菩提者。菩薩修之心無厭足。如是相心是名修戒等無厭心。若菩薩從初修戒乃至修智。極坐道場無有間斷。如是相心是名修戒等廣大心。若菩薩修戒等攝他時生極重歡喜。過於受攝者得利益時生喜。如是相心是名修戒等勝喜心。若菩薩修戒等攝他時。見他得利極饒益我。非我自利為極饒益。如是相心是名修戒等勝利心。若菩薩修戒等時。不求報恩及以果報。如是相心是名修戒等不染心。若菩薩廣修戒等所生福聚所得果報。愿施一切眾生非為自受。又與一切眾生共之迴向無上菩提。如是相心是名修戒等善凈心。方便依止修諸波羅蜜有三種。三種
【現代漢語翻譯】 現代漢語譯本： 『相心』是指名為修習佈施的殊勝歡喜心。如果菩薩以佈施來攝受他人時，見到他人接受物品對自己有極大的饒益，而不是自己使用才算是極大的饒益。為什麼呢？因為通過佈施攝受他人，能讓我成就無上菩提的因緣。這樣的『相心』就叫做修習佈施的勝利心。如果菩薩這樣廣泛地佈施，不求回報恩情以及果報，這樣的『相心』就叫做修習佈施的不染心。如果菩薩這樣廣泛地佈施，所產生的福德聚集以及所得到的果報，都願意施給一切眾生，而不是爲了自己享受，並且與一切眾生共同將此功德迴向于無上菩提。這樣的『相心』就叫做修習佈施的善凈心。 什麼是修戒等六種心呢？如果菩薩有如恒河沙數那麼多的自身，每一個自身又有如恒河沙數那麼多的劫的壽命，每一個壽命中又缺乏一切生活所需的物資，在這缺乏之中又有火聚，遍滿三千大千世界。菩薩以如此眾多的身體，經歷如此漫長的壽命，在這火聚中保持四種威儀，在一剎那間只修習一種戒律，像這樣乃至窮盡所有的戒律，乃至窮盡所有的智慧，能夠得到無上菩提，菩薩修習的心沒有厭足。這樣的『相心』就叫做修習戒律等沒有厭足的心。如果菩薩從最初修習戒律乃至修習智慧，一直到證得菩提，沒有間斷，這樣的『相心』就叫做修習戒律等廣大的心。如果菩薩修習戒律等來攝受他人時，產生極大的歡喜，超過被攝受者得到利益時所產生的歡喜，這樣的『相心』就叫做修習戒律等殊勝歡喜心。如果菩薩修習戒律等來攝受他人時，見到他人得到利益對自己有極大的饒益，而不是自己得到利益才算是極大的饒益，這樣的『相心』就叫做修習戒律等勝利心。如果菩薩修習戒律等時，不求回報恩情以及果報，這樣的『相心』就叫做修習戒律等不染心。如果菩薩廣泛地修習戒律等，所產生的福德聚集以及所得到的果報，都願意施給一切眾生，而不是爲了自己享受，並且與一切眾生共同將此功德迴向于無上菩提。這樣的『相心』就叫做修習戒律等善凈心。 方便依止修習諸波羅蜜（pāramitā，到彼岸）有三種，是哪三種？
【English Translation】 English version: 'Xiang Xin' (相心, Mind of Characteristics) is named the Supreme Joyful Mind of practicing Dāna (檀那, Giving). If a Bodhisattva uses giving to embrace others, seeing that others receiving things is of great benefit to oneself, rather than oneself using them being of great benefit. Why? Because embracing others through giving allows me to achieve the cause of Anuttarā-samyak-bodhi (無上菩提, unsurpassed complete enlightenment). Such a 'Xiang Xin' is called the Victorious Mind of practicing Dāna. If a Bodhisattva gives widely like this, not seeking repayment of kindness or karmic rewards, such a 'Xiang Xin' is called the Undefiled Mind of practicing Dāna. If a Bodhisattva gives widely like this, the accumulated merits and the karmic rewards obtained, he wishes to give to all sentient beings, not for his own enjoyment, and together with all sentient beings, dedicates this merit to Anuttarā-samyak-bodhi. Such a 'Xiang Xin' is called the Virtuous and Pure Mind of practicing Dāna. What are the six minds of practicing Śīla (戒, morality) and so on? If a Bodhisattva has as many bodies as the sands of the Ganges River, and each body has as many kalpas (劫, eons) of lifespan as the sands of the Ganges River, and each lifespan lacks all the necessities of life, and within this lack there is a fire mass, filling the three thousand great thousand worlds. The Bodhisattva, with so many bodies, through such a long lifespan, maintains the four dignities in this fire mass, and in one kṣaṇa (剎那, instant) only practices one precept. Like this, until exhausting all the precepts, until exhausting all the wisdom, being able to attain Anuttarā-samyak-bodhi, the Bodhisattva's mind of practice has no satiety. Such a 'Xiang Xin' is called the Unsatiated Mind of practicing Śīla and so on. If a Bodhisattva, from the beginning of practicing Śīla until practicing wisdom, sits continuously at the Bodhi-tree (道場, place of enlightenment), without interruption, such a 'Xiang Xin' is called the Vast Mind of practicing Śīla and so on. If a Bodhisattva, when practicing Śīla and so on to embrace others, generates extreme joy, exceeding the joy generated when the embraced ones receive benefits, such a 'Xiang Xin' is called the Supreme Joyful Mind of practicing Śīla and so on. If a Bodhisattva, when practicing Śīla and so on to embrace others, sees that others receiving benefits is of great benefit to oneself, rather than oneself receiving benefits being of great benefit, such a 'Xiang Xin' is called the Victorious Mind of practicing Śīla and so on. If a Bodhisattva, when practicing Śīla and so on, does not seek repayment of kindness or karmic rewards, such a 'Xiang Xin' is called the Undefiled Mind of practicing Śīla and so on. If a Bodhisattva widely practices Śīla and so on, the accumulated merits and the karmic rewards obtained, he wishes to give to all sentient beings, not for his own enjoyment, and together with all sentient beings, dedicates this merit to Anuttarā-samyak-bodhi. Such a 'Xiang Xin' is called the Virtuous and Pure Mind of practicing Śīla and so on. There are three kinds of skillful means relying on the practice of the Pāramitās (波羅蜜, Perfections). What are the three?
者即是三輪清凈。此清凈由無分別智為方便故。以此方便一切作意悉得成就。勢力依止修諸波羅蜜亦有三種。一者身勢力。二者行勢力。三者說勢力。身勢力者。應知是佛自性身及受用身。行勢力者。應知是佛化身。以此化身於一切相為一切眾生示現一切善行故。說勢力者。謂演說六波羅蜜一切種時無滯礙故。
大乘莊嚴經論卷第七 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第八
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
度攝品第十七之二
釋曰。已說修習六波羅蜜。次說六波羅蜜差別。六波羅蜜差別各有六義。一者自性。二者因。三者果。四者業。五者相應。六者品類。偈曰。
施彼及共思 二成亦二攝 具住不慳故 法財無畏三
釋曰。此偈明檀波羅蜜六義。施彼者是施自性。由以己物施諸受者故。共思者是施因。由無貪善根與思俱生故。二成者是施果。由財成就及身成就故。言身成就者。具攝命等五事。如五事經中說。施食得五事。一者得命。二者得色。三者得力。四者得樂五者得辯。二攝者是施業。由自他二攝滿足及大菩提滿足故。具住不慳故者。是施相應。由具足住不慳人心中故。法財無畏三者。是施品類。
【現代漢語翻譯】 現代漢語譯本： 這就是三輪清凈（施者、受者、施物三者皆空）。這種清凈是以無分別智作為方便而達成的。通過這種方便，一切作意（有意的行為）都能圓滿成就。勢力依止修習諸波羅蜜（到達彼岸的方法）也有三種：一是身勢力，二是行勢力，三是說勢力。身勢力，應當理解為佛的自性身和受用身。行勢力，應當理解為佛的化身。因為這個化身在一切現象中為一切眾生示現一切善行。說勢力，是指在演說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的一切種類時沒有滯礙。
《大乘莊嚴經論》卷第七 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第八
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
度攝品第十七之二
解釋：已經講了修習六波羅蜜，接下來講六波羅蜜的差別。六波羅蜜的差別各有六種意義：一是自性，二是因，三是果，四是業，五是相應，六是品類。偈頌說：
『施彼及共思，二成亦二攝，具住不慳故，法財無畏三。』
解釋：這個偈頌說明檀波羅蜜（佈施）的六種意義。『施彼者』是佈施的自性，因為用自己的財物佈施給接受者。『共思者』是佈施的因，因為沒有貪婪的善根與思慮同時產生。『二成者』是佈施的果，因為財富成就和身體成就。說到身體成就，包括壽命等五件事。如《五事經》中所說，佈施食物得到五件事：一是得到壽命，二是得到好的外貌，三是得到力量，四是得到快樂，五是得到辯才。『二攝者』是佈施的業，因為自己和他人的兩種攝取都圓滿以及大菩提圓滿。『具住不慳故者』是佈施的相應，因為具足住在不慳吝的人心中。『法財無畏三者』是佈施的品類。
【English Translation】 English version: This is what is meant by the three wheels being pure (the giver, the receiver, and the gift are all empty). This purity is achieved by using non-discriminating wisdom as a means. Through this means, all intentional actions are perfectly accomplished. The power that relies on cultivating the Paramitas (methods of reaching the other shore) is also of three kinds: first, the power of the body; second, the power of action; and third, the power of speech. The power of the body should be understood as the self-nature body and the enjoyment body of the Buddha. The power of action should be understood as the transformation body of the Buddha. Because this transformation body manifests all good deeds for all beings in all phenomena. The power of speech refers to the fact that there is no hindrance when expounding all kinds of the six Paramitas (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom).
The Ornament of the Great Vehicle Sutra, Volume 7 Taisho Tripitaka Volume 31, No. 1604, The Ornament of the Great Vehicle Sutra
The Ornament of the Great Vehicle Sutra, Volume 8
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Paramartha of Tang Dynasty, India
Chapter Seventeen, Part Two: Embracing the Qualities
Explanation: Having spoken of cultivating the six Paramitas, next we will speak of the differences between the six Paramitas. Each of the six Paramitas has six meanings: first, self-nature; second, cause; third, result; fourth, action; fifth, correspondence; and sixth, category. The verse says:
'Giving to others and thinking together, two accomplishments and also two embraces, possessing and dwelling without stinginess, Dharma, wealth, and fearlessness are three.'
Explanation: This verse explains the six meanings of Dana Paramita (Generosity). 'Giving to others' is the self-nature of giving, because one uses one's own possessions to give to the recipients. 'Thinking together' is the cause of giving, because the good root of non-greed arises together with thought. 'Two accomplishments' are the result of giving, because of the accomplishment of wealth and the accomplishment of the body. Speaking of the accomplishment of the body, it includes five things such as life. As it is said in the Sutra of Five Things, giving food obtains five things: first, obtaining life; second, obtaining good appearance; third, obtaining strength; fourth, obtaining happiness; and fifth, obtaining eloquence. 'Two embraces' are the action of giving, because the two embraces of oneself and others are fulfilled, as well as the fulfillment of Great Bodhi. 'Possessing and dwelling without stinginess' is the correspondence of giving, because one fully dwells in the heart of a non-stingy person. 'Dharma, wealth, and fearlessness are three' are the categories of giving.
品類有三。一者法施。二者財施。三者無畏施故。如是六義。智者應知應習。偈曰。
六支滅有邊 善道及持等 福聚具足故 二得為二種
釋曰。此偈明尸波羅蜜六義。六支者是戒自性。由住具戒乃至受學諸學足故。滅有邊者是戒因。滅是涅槃。為求涅槃度諸有邊受行戒故。善道者是戒果。善道及不悔等次第五心住因戒得故。持等者是戒業。戒有三能。一者能持。由能任持一切功德如大地故。二者能靜。由能止息一切煩惱火熱故。三者無畏。由能不起一切怖憎等諸罪緣起豈畏起諸罪故。福聚具足故者。是戒相應。由一切時身口意業皆行善行故。二得為二種者。是戒品類。二得謂受得及法得。受得者。攝波羅提木叉護。法得者。攝禪護及無流護故。偈曰。
不報耐智性 大悲及法依 五德並二利 具勝彼三種
釋曰。此偈明羼提波羅蜜六義。不報耐智性者。是忍自性。一不報。二耐。三智。此三次第是三忍自性。不報者是他毀忍自性。耐者是安苦忍自性。智者是觀法忍自性。大悲及法依者是忍因。一大悲為因。二法依為因。法依者。謂受戒及多聞故。五德者是忍果。如經中說。忍得五種果。一得少憎嫉。二得不壞他意。三得喜樂。四得臨終不悔。五得身壞生天。二利者是忍業。由三
【現代漢語翻譯】 現代漢語譯本 品類有三種。第一種是法施（Dharma-dāna，以佛法教義施與他人），第二種是財施（Āmiṣa-dāna，以財物施與他人），第三種是無畏施（Abhaya-dāna，解除他人的恐懼）。像這樣六種意義，智者應當瞭解和學習。偈語說：
『六支滅有邊，善道及持等，福聚具足故，二得為二種。』
解釋說：這首偈語闡明了尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）的六種意義。六支指的是戒的自性。由於安住于具足戒，乃至受持學習各種學處而具足。『滅有邊』指的是戒的因。滅指的是涅槃（Nirvāṇa，寂滅）。爲了尋求涅槃，度脫各種有邊的存在而奉行戒律。『善道』指的是戒的果。善道以及不後悔等等，次第五種心安住的因，由戒而獲得。『持等』指的是戒的業用。戒有三種能力。第一種是能持，由於能夠任持一切功德，如同大地一樣。第二種是能靜，由於能夠止息一切煩惱的火焰。第三種是無畏，由於不會生起一切怖畏憎恨等等罪惡的因緣，哪裡會畏懼生起各種罪惡呢？『福聚具足故』指的是戒的相應。由於一切時身口意業都奉行善行。『二得為二種』指的是戒的品類。二得指的是受得和法得。受得指的是攝持波羅提木叉（Prātimokṣa，戒律）的守護。法得指的是攝持禪定守護以及無漏守護。偈語說：
『不報耐智性，大悲及法依，五德並二利，具勝彼三種。』
解釋說：這首偈語闡明了羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）的六種意義。『不報耐智性』指的是忍的自性。一是不報，二是耐，三是智。這三種次第是三種忍的自性。不報指的是他人譭謗的忍的自性。耐指的是安忍痛苦的忍的自性。智指的是觀察法的忍的自性。『大悲及法依』指的是忍的因。一是大悲作為因，二是法依作為因。法依指的是受戒以及多聞。『五德』指的是忍的果。如經中所說，忍能獲得五種果報。一是獲得少憎嫉，二是獲得不破壞他人心意，三是獲得喜樂，四是獲得臨終不後悔，五是獲得身壞命終後生天。『二利』指的是忍的業用。由於三種忍
【English Translation】 English version There are three categories. The first is Dharma-dāna (gift of Dharma, teaching), the second is Āmiṣa-dāna (gift of material things), and the third is Abhaya-dāna (gift of fearlessness). Thus, the wise should know and practice these six meanings. The verse says:
'The six branches extinguish the edge of existence, the good path and holding, etc., because of the complete accumulation of merit, the two attainments are of two kinds.'
Explanation: This verse clarifies the six meanings of Śīla-pāramitā (perfection of morality). The six branches refer to the nature of precepts. It is because of abiding in the complete precepts, and even receiving and learning all the trainings. 'Extinguishing the edge of existence' refers to the cause of precepts. Extinguishing is Nirvāṇa (cessation). In order to seek Nirvāṇa and cross over the edges of existence, one practices precepts. 'The good path' refers to the result of precepts. The good path and non-regret, etc., the cause of the five successive states of mind, are obtained through precepts. 'Holding, etc.' refers to the function of precepts. Precepts have three abilities. The first is the ability to hold, because they can uphold all merits like the earth. The second is the ability to quiet, because they can extinguish all the flames of afflictions. The third is fearlessness, because they do not give rise to causes for all fears, hatreds, etc., how can one fear the arising of various sins? 'Because of the complete accumulation of merit' refers to the correspondence of precepts. Because at all times, body, speech, and mind perform good deeds. 'The two attainments are of two kinds' refers to the categories of precepts. The two attainments refer to the attainment by receiving and the attainment by Dharma. The attainment by receiving refers to the protection of Prātimokṣa (code of monastic rules). The attainment by Dharma refers to the protection of meditation and the protection of non-outflow. The verse says:
'Non-retaliation, endurance, wisdom nature, great compassion and reliance on the Dharma, the five virtues and two benefits, surpass those three.'
Explanation: This verse clarifies the six meanings of Kṣānti-pāramitā (perfection of patience). 'Non-retaliation, endurance, wisdom nature' refers to the nature of patience. First, non-retaliation, second, endurance, and third, wisdom. These three in order are the nature of the three kinds of patience. Non-retaliation refers to the nature of patience towards others' slander. Endurance refers to the nature of patience in enduring suffering. Wisdom refers to the nature of patience in observing the Dharma. 'Great compassion and reliance on the Dharma' refers to the cause of patience. First, great compassion as the cause, and second, reliance on the Dharma as the cause. Reliance on the Dharma refers to receiving precepts and much learning. 'The five virtues' refers to the result of patience. As it is said in the scriptures, patience obtains five kinds of results. First, obtaining less hatred and jealousy, second, obtaining non-destruction of others' intentions, third, obtaining joy and happiness, fourth, obtaining no regret at the time of death, and fifth, obtaining rebirth in heaven after the destruction of the body. 'The two benefits' refers to the function of patience. Because of the three kinds of patience
忍故能作自利利他二種業。如經偈說。作彼二義。自利利他。若知他瞋。于彼自息。具勝者。是忍相應忍難行故名最勝。具足最勝名相應。如經中說。忍最上難行故。彼三種者。是忍品類。彼人有三品。一他毀忍。二安苦忍。三觀法忍故。偈曰。
于善於正勇 有信有欲故 念增及對治 具德彼七種
釋曰。此偈明毗梨耶波羅蜜六義。于善於正勇者。是精進自性。遮餘業中勇猛故言善。除外道解脫中勇猛故言正。有信有欲故者。是精進因。由信及求精進得起故。念增者。是精進果。念定等功德復由精進起故。對治者。是精進業。如經中說。起精進者能得樂住。不雜諸惡不善法故。具德者。是精進相應。由具無貪等功德故。彼七種者。是精進品類。彼人有七品精進。一學戒精進。二學定精進。三學慧精進四身精進。五心精進。六無間精進。七尊重精進。偈曰。
心住及念進 樂生亦通住 諸法之上首 彼種三複三
釋曰。此偈明禪波羅蜜六義。心住者。是定自性。由心住內故。念進者。是定因。有念故於緣不忘。依進故禪定得起。樂生者是定果。離退方便離果不虛故。通住者。是定業。通謂五通。住謂三住。聖住天住梵住。禪定能令五通及三住皆得自在住故。諸法之上首者。是定相應
【現代漢語翻譯】 現代漢語譯本 忍辱因此能夠成就自利利他的兩種事業。正如經文偈頌所說：『成就那兩種意義，自利和利他。如果知道他人嗔怒，自己就平息怒火。』具備殊勝的品德，是因為忍辱相應，忍辱難以實行所以稱為最殊勝。具足最殊勝的品德稱為相應。如經中所說：『忍辱是最上乘的，難以實行。』那三種是指忍辱的品類。那人有三種品類：一是忍受他人譭謗，二是安於困苦，三是觀察諸法實相。所以偈頌說： 『對於善和正勇猛，因為有信心和慾望，憶念增長以及對治，具備功德那七種。』 解釋：這首偈頌闡明了毗梨耶（Vīrya）波羅蜜（Pāramitā，到彼岸）的六種意義。『對於善和正勇猛』，是精進的自性。爲了遮止在其他事業中的勇猛，所以說『善』。爲了去除外道在解脫中的勇猛，所以說『正』。『因為有信心和慾望』，是精進的因。由於信心和追求，精進才能生起。『憶念增長』，是精進的果。憶念、禪定等功德又由精進生起。『對治』，是精進的業。如經中所說：『發起精進的人能夠獲得安樂的住處，不雜染各種惡和不善法。』『具備功德』，是精進的相應。由於具備無貪等功德。那七種，是精進的品類。那人有七種品類的精進：一是學習戒律的精進，二是學習禪定的精進，三是學習智慧的精進，四是身體的精進，五是心的精進，六是無間斷的精進，七是尊重的精進。偈頌說： 『心安住以及憶念增長，快樂生起也普遍安住，在諸法之上為首要，那三種又再有三種。』 解釋：這首偈頌闡明了禪（Dhyāna）波羅蜜的六種意義。『心安住』，是禪定的自性。由於心安住在內在。『憶念增長』，是禪定的因。因為有憶念，所以對於所緣境不會忘失。依靠精進，禪定才能生起。『快樂生起』，是禪定的果。遠離退失的方便，遠離果報不虛妄。『普遍安住』，是禪定的業。『通』是指五神通，『住』是指三種住處：聖住、天住、梵住。禪定能夠使五神通和三種住處都得到自在安住。『在諸法之上為首要』，是禪定的相應。
【English Translation】 English version Patience is therefore able to accomplish the two kinds of deeds of benefiting oneself and benefiting others. As the verse in the scripture says: 'Accomplishing those two meanings, benefiting oneself and benefiting others. If one knows that others are angry, one should extinguish one's own anger.' Possessing superior virtues is because of the correspondence with patience; patience is difficult to practice, therefore it is called the most superior. Possessing the most superior virtues is called correspondence. As it is said in the scripture: 'Patience is the most supreme, difficult to practice.' Those three refer to the categories of patience. That person has three categories: first, enduring others' slander; second, being at peace with suffering; and third, observing the true nature of all dharmas (phenomena). Therefore, the verse says: 'For good and right, be courageous, because of faith and desire, mindfulness increases and counteracts, possessing virtues, those seven kinds.' Explanation: This verse elucidates the six meanings of Vīrya (energy/effort) Pāramitā (perfection). 'For good and right, be courageous' is the nature of diligence. To prevent courage in other activities, it is said 'good'. To remove the courage of external paths in liberation, it is said 'right'. 'Because of faith and desire' is the cause of diligence. Due to faith and seeking, diligence can arise. 'Mindfulness increases' is the result of diligence. The merits of mindfulness, samādhi (concentration), etc., arise again from diligence. 'Counteract' is the action of diligence. As it is said in the scripture: 'Those who arouse diligence can obtain a peaceful dwelling, not mixed with various evil and unwholesome dharmas.' 'Possessing virtues' is the correspondence of diligence, due to possessing virtues such as non-greed. Those seven kinds are the categories of diligence. That person has seven kinds of diligence: first, diligence in learning precepts; second, diligence in learning samādhi; third, diligence in learning wisdom; fourth, physical diligence; fifth, mental diligence; sixth, uninterrupted diligence; and seventh, respectful diligence. The verse says: 'The mind abides and mindfulness increases, happiness arises and also universally abides, above all dharmas, it is the foremost, those three kinds again have three kinds.' Explanation: This verse elucidates the six meanings of Dhyāna (meditation) Pāramitā. 'The mind abides' is the nature of samādhi, because the mind abides within. 'Mindfulness increases' is the cause of samādhi. Because there is mindfulness, one will not forget the object of focus. Relying on diligence, samādhi can arise. 'Happiness arises' is the result of samādhi, being far from the means of regression, far from the unfailing result. 'Universally abides' is the action of samādhi. 'Universally' refers to the five supernormal powers, 'abides' refers to the three abodes: noble abode, heavenly abode, Brahma abode. Samādhi can enable the five supernormal powers and the three abodes to be freely and peacefully abided in. 'Above all dharmas, it is the foremost' is the correspondence of samādhi.
。如經中說。三摩提者諸法上首故。彼種三複三者。是定品類。彼人有二種三品。一者有覺有觀無覺有觀無覺無觀三品故。二者喜俱樂俱舍俱三品故。偈曰。
正擇與定持 善脫及命說 諸法之上首 彼亦有三種
釋曰。此偈明般若波羅蜜六義。正擇者。是慧自性。由離邪業及世間所識業。正擇出世間法故。定持者。是慧因。由定持慧如實解法故。善脫者。是慧果。謂于染污得善解脫。何以故。由世間出世間大出世間正擇故。命說者。是慧業。由慧命及善說慧命者以彼無上正擇為命故。善說者。正說正法故。諸法之上首者是慧相應。如經中說。般若者一切法中上故。彼亦有三種者。是慧品類。彼人有世間出世間大出世間三品正擇故。已說六波羅蜜差別。次說六波羅蜜攝行。偈曰。
一切白凈法 應知亂定俱 六度總三雙 是類皆悉攝
釋曰。一切白凈法者。謂檀等諸行法。應知彼行法總攝有三種。一者亂。二者定。三者俱。彼亂者以前二波羅蜜攝施戒不定故。定者以後二波羅蜜攝禪及實慧定故。俱者以中二波羅蜜攝忍及精進定不定故。已說六波羅蜜攝行。次說六波羅蜜治障。偈曰。
檀離七著故 不著說七種 應知餘五度 障治七皆然
釋曰。檀離七著故不著說七
【現代漢語翻譯】 現代漢語譯本： 如經中所說：『三摩提（Samadhi，定）是諸法中最殊勝的。』因此，那種三重複的三，是定的品類。那人有二種三品：一是有覺有觀、無覺有觀、無覺無觀這三品；二是喜俱、樂俱、舍俱這三品。偈頌說： 『正擇與定持，善脫及命說，諸法之上首，彼亦有三種。』 解釋：此偈說明般若波羅蜜（Prajna Paramita，智慧到彼岸）的六種意義。『正擇』是智慧的自性，因為它遠離邪業以及世間所認識的業，正確地選擇出世間法。『定持』是智慧的因，因為它通過定來保持智慧，從而如實地理解法。『善脫』是智慧的果，指的是從染污中獲得良好的解脫。為什麼呢？因為有世間、出世間、大出世間的正擇。『命說』是智慧的業，因為它以智慧為生命，並且善於宣說智慧的生命，因為他們以那無上的正擇為生命。『善說』是正確地宣說正法。『諸法之上首』是與智慧相應的。如經中所說：『般若在一切法中是最殊勝的。』『彼亦有三種』是智慧的品類。那人有世間、出世間、大出世間這三種正擇。已經說了六波羅蜜的差別，接下來要說六波羅蜜的攝行。偈頌說： 『一切白凈法，應知亂定俱，六度總三雙，是類皆悉攝。』 解釋：『一切白凈法』指的是佈施（Dana）等諸種善行。應該知道這些善行總共可以歸納為三種：一是亂，二定，三是俱。『亂』是指前兩個波羅蜜，因為佈施和持戒（Sila）是不定的。『定』是指后兩個波羅蜜，因為禪定（Dhyana）和真實的智慧是定的。『俱』是指中間兩個波羅蜜，因為忍辱（Ksanti）和精進（Virya）是不定和定兼具的。已經說了六波羅蜜的攝行，接下來要說六波羅蜜的治障。偈頌說： 『檀離七著故，不著說七種，應知餘五度，障治七皆然。』 解釋：佈施（Dana）因為能遠離七種執著，所以說不執著有七種。
【English Translation】 English version: As it is said in the sutra: 'Samadhi (三摩提) is the foremost of all dharmas.' Therefore, that threefold repetition of three is a category of Samadhi. That person has two kinds of three qualities: first, the three qualities of having awareness and observation, having no awareness but having observation, and having no awareness and no observation; second, the three qualities of being accompanied by joy, accompanied by pleasure, and accompanied by equanimity. The verse says: 'Right selection and holding in Samadhi, good liberation and speaking of life, the foremost of all dharmas, these also have three kinds.' Explanation: This verse explains the six meanings of Prajna Paramita (般若波羅蜜, Perfection of Wisdom). 'Right selection' is the nature of wisdom, because it is far from evil karma and the karma recognized by the world, and correctly selects the transcendental dharma. 'Holding in Samadhi' is the cause of wisdom, because it maintains wisdom through Samadhi, thereby truly understanding the dharma. 'Good liberation' is the result of wisdom, referring to obtaining good liberation from defilements. Why? Because there is worldly, transcendental, and great transcendental right selection. 'Speaking of life' is the activity of wisdom, because it takes wisdom as life and is good at speaking of the life of wisdom, because they take that supreme right selection as life. 'Good speaking' is correctly speaking the correct dharma. 'The foremost of all dharmas' is corresponding to wisdom. As it is said in the sutra: 'Prajna is the most supreme among all dharmas.' 'These also have three kinds' are the categories of wisdom. That person has three kinds of right selection: worldly, transcendental, and great transcendental. Having spoken of the differences of the six Paramitas, next we will speak of the inclusive practices of the six Paramitas. The verse says: 'All white and pure dharmas, should be known as confused, Samadhi, and both, the six perfections are in three pairs, all of these categories are included.' Explanation: 'All white and pure dharmas' refers to all kinds of virtuous practices such as Dana (佈施, giving). It should be known that these virtuous practices can be summarized into three kinds: first, confused; second, Samadhi; and third, both. 'Confused' refers to the first two Paramitas, because Dana and Sila (持戒, discipline) are uncertain. 'Samadhi' refers to the last two Paramitas, because Dhyana (禪定, meditation) and true wisdom are fixed. 'Both' refers to the middle two Paramitas, because Ksanti (忍辱, patience) and Virya (精進, effort) are both uncertain and fixed. Having spoken of the inclusive practices of the six Paramitas, next we will speak of the remedies for obstacles of the six Paramitas. The verse says: 'Dana is apart from seven attachments, therefore it is said that non-attachment has seven kinds, it should be known that the remaining five perfections, the remedies for obstacles are all seven.' Explanation: Dana (佈施, giving) is said to have seven kinds of non-attachment because it can be apart from seven attachments.
種者。彼檀著有七種。一資財著。二慢緩著。三偏執著。四報恩著。五果報著。六障礙著。七散亂著。此中障礙著者。謂檀所對治貪。隨眠不斷故。散亂著者。散亂有二種。一下意散亂求小乘故。二分別散亂分別三輪故。由菩薩行檀時遠離此七著故說七不著。應知餘五度障治七皆然者。應知戒等五波羅蜜亦各有七著。離七著故亦各說七不著。此中有差別者。翻檀波羅蜜離資財著。即是戒等五波羅蜜離第一著。所謂戒離破戒著。忍離瞋恚著。精進離懈怠著。禪定離亂心著。智慧離愚癡著。戒等離障礙著者。彼障隨眠皆斷除故。戒等離分別著者。隨其三輪不分別故。已說六波羅蜜治障。次說六波羅蜜功德。此中先說利他功德。偈曰。
恒時捨身命 離求愍他故 因施建菩提 智攝施無盡
釋曰。此偈顯示檀波羅蜜利他功德。恒時捨身命者。謂諸菩薩一切時施自身命與一切求者故。離求愍他故者。不求報恩及以愛果由大悲為因故。因施建菩提者。因是施已建立一切眾生於三乘菩提故。智攝施無盡者。此施由無分別智所攝乃至無餘涅槃其福無盡無窮利益一切眾生故。偈曰。
恒時守禁勤 離戒及善趣 因戒建菩提 智攝戒無盡
釋曰。此偈顯示尸波羅蜜利他功德恒時守禁勤者。菩薩有三聚戒
【現代漢語翻譯】 現代漢語譯本：關於佈施的執著，有七種：一是貪著資財，二是輕慢懈怠的執著，三是偏頗固執的執著，四是圖報恩情的執著，五是希求果報的執著，六是為障礙所縛的執著，七是心懷散亂的執著。其中，被障礙所縛的執著，是指佈施所要對治的貪慾煩惱，因為隨眠煩惱沒有斷除的緣故。心懷散亂的執著，散亂有兩種：一是內心輕率散亂，追求小乘的果位；二是分別思量散亂，分別佈施者、受施者和所施物這三輪。由於菩薩在行佈施時遠離這七種執著，所以說有七種不執著。應當知道其餘五度（指戒、忍、精進、禪定、智慧）的障礙和對治這七種執著也是一樣的。應當知道戒等五種波羅蜜也各有七種執著，因為遠離這七種執著，所以也各自有七種不執著。這裡面有差別的是，翻轉佈施波羅蜜遠離貪著資財，就是戒等五種波羅蜜遠離第一種執著。所謂戒遠離破戒的執著，忍遠離嗔恚的執著，精進遠離懈怠的執著，禪定遠離亂心的執著，智慧遠離愚癡的執著。戒等遠離被障礙所縛的執著，是因為那些障礙的隨眠煩惱都斷除了的緣故。戒等遠離分別思量的執著，是因為隨順佈施者、受施者和所施物這三輪而不分別的緣故。已經說了六波羅蜜對治障礙，接下來要說六波羅蜜的功德。這裡先說利他的功德。偈頌說： 『恒時捨身命，離求愍他故，因施建菩提，智攝施無盡。』 解釋說：這首偈頌顯示了佈施波羅蜜利他的功德。『恒時捨身命』，是指諸位菩薩在任何時候都施捨自身性命給一切有所求的人。『離求愍他故』，是不求回報恩情以及喜愛的果報，因為是以大悲心為根本的緣故。『因施建菩提』，是因為佈施的緣故，建立一切眾生於聲聞乘、緣覺乘、菩薩乘這三乘的菩提道上。『智攝施無盡』，這種佈施由無分別智所攝持，乃至到無餘涅槃，它的福德都是沒有窮盡的，能夠無窮無盡地利益一切眾生。偈頌說： 『恒時守禁勤，離戒及善趣，因戒建菩提，智攝戒無盡。』 解釋說：這首偈頌顯示了持戒波羅蜜利他的功德。『恒時守禁勤』，菩薩有三種戒律。
【English Translation】 English version: Regarding the attachments in giving (Dāna), there are seven types: first, attachment to wealth; second, attachment with slowness and negligence; third, attachment with bias and stubbornness; fourth, attachment with the intention of repaying kindness; fifth, attachment with the hope of reward; sixth, attachment bound by obstacles; seventh, attachment with a scattered mind. Among these, 'attachment bound by obstacles' refers to the greed that giving is meant to counteract, because the latent afflictions (anusaya) have not been severed. 'Attachment with a scattered mind' has two types: first, a superficial scattering of mind, seeking the fruit of the Lesser Vehicle (Hinayana); second, a discriminating scattering of mind, discriminating the three aspects of giving (giver, recipient, and gift). Because Bodhisattvas, when practicing giving, are far from these seven attachments, it is said that there are seven non-attachments. It should be understood that the remaining five perfections (referring to morality, patience, diligence, meditation, and wisdom) similarly have obstacles and counteract these seven attachments. It should be understood that the five perfections, such as morality, also each have seven attachments, and because they are far from these seven attachments, it is also said that each has seven non-attachments. The difference here is that turning the perfection of giving away from attachment to wealth is the same as the five perfections such as morality being away from the first attachment. That is, morality is away from the attachment to breaking precepts, patience is away from the attachment to anger, diligence is away from the attachment to laziness, meditation is away from the attachment to a disturbed mind, and wisdom is away from the attachment to ignorance. Morality, etc., being away from attachment bound by obstacles, is because those latent afflictions of obstacles are all severed. Morality, etc., being away from discriminating attachment, is because they accord with the three aspects of giving without discriminating. Having spoken of the six perfections counteracting obstacles, next, the merits of the six perfections will be discussed. Here, the merits of benefiting others will be discussed first. The verse says: 'Constantly relinquishing body and life, / Free from seeking, out of compassion for others, / Establishing enlightenment through giving, / Wisdom embraces giving without end.' The explanation says: This verse shows the merit of benefiting others through the perfection of giving. 'Constantly relinquishing body and life' means that all Bodhisattvas at all times give their own body and life to all who seek. 'Free from seeking, out of compassion for others' means not seeking to repay kindness or loving results, because it is based on great compassion. 'Establishing enlightenment through giving' is because of giving, establishing all beings on the path to enlightenment of the Three Vehicles (Triyāna): the Hearer Vehicle (Śrāvakayāna), the Solitary Realizer Vehicle (Pratyekabuddhayāna), and the Bodhisattva Vehicle (Bodhisattvayāna). 'Wisdom embraces giving without end' means that this giving is embraced by non-discriminating wisdom, and even until the state of Nirvana without remainder (Parinirvana), its merit is inexhaustible, endlessly benefiting all beings. The verse says: 'Constantly diligently guarding precepts, / Free from precepts and good destinies, / Establishing enlightenment through morality, / Wisdom embraces morality without end.' The explanation says: This verse shows the merit of benefiting others through the perfection of morality (Śīla). 'Constantly diligently guarding precepts,' Bodhisattvas have the three categories of precepts (Trisamvara).
。一律儀戒。二攝善法戒。三攝眾生戒。初戒以禁防為體。后二戒以勤勇為體。諸菩薩一切時恒守護故。離戒及善趣者。謂不著得戒及不求愛果故。偈曰。
恒時耐他毀 離求畏無能 因忍建菩提 智攝忍無盡
釋曰。此偈顯示羼提波羅蜜利他功德。恒時耐他毀者。諸菩薩於一切時若一切眾生以一切極惱事來毀菩薩。菩薩悉能忍受故。離求畏無能者。不求報恩不求善趣不為怖畏不為無能故。偈曰。
恒時誓勤作 殺賊為無上 因進建菩提 智攝進無盡
釋曰。此偈顯示毗梨耶波羅蜜利他功德。恒時誓勤作者。諸菩薩無比修精進有二自性。一弘誓為自性。二勤方便為自性。殺賊為無上者。菩薩修精進但為殺自他煩惱賊。為得無上菩提故。偈曰。
恒時習諸定 舍禪下處生 因定建菩提 智攝定無盡
釋曰。此偈顯示禪波羅蜜利他功德。恒時習諸定者。諸菩薩攝無邊三摩提而修習故。舍禪下處生者。棄捨無上禪樂住來就下劣處受生。何以故。由大悲故。偈曰。
恒了真余境 佛斷尚不著 因智建菩提 悲攝智無盡
釋曰。此偈顯示般若波羅蜜利他功德。恒了真余境者。了真謂第一義諦平等相。人法二無我智故。余境謂無邊。名相等差別故。佛斷尚不著
【現代漢語翻譯】 現代漢語譯本： 一、律儀戒（Śīla-saṃvara）：二、攝善法戒（Kuśala-dharma-saṃgraha）；三、饒益有情戒（Sattvārtha-kriyā）。初戒以禁防為體，后二戒以勤勇為體。諸菩薩一切時恒守護故。離戒及善趣者，謂不著得戒及不求愛果故。偈曰： 恒時耐他毀 離求畏無能 因忍建菩提 智攝忍無盡 釋曰。此偈顯示羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）利他功德。恒時耐他毀者。諸菩薩於一切時若一切眾生以一切極惱事來毀菩薩。菩薩悉能忍受故。離求畏無能者。不求報恩不求善趣不為怖畏不為無能故。偈曰： 恒時誓勤作 殺賊為無上 因進建菩提 智攝進無盡 釋曰。此偈顯示毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）利他功德。恒時誓勤作者。諸菩薩無比修精進有二自性。一弘誓為自性。二勤方便為自性。殺賊為無上者。菩薩修精進但為殺自他煩惱賊。為得無上菩提故。偈曰： 恒時習諸定 舍禪下處生 因定建菩提 智攝定無盡 釋曰。此偈顯示禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）利他功德。恒時習諸定者。諸菩薩攝無邊三摩提（Samādhi，禪定）而修習故。舍禪下處生者。棄捨無上禪樂住來就下劣處受生。何以故。由大悲故。偈曰： 恒了真余境 佛斷尚不著 因智建菩提 悲攝智無盡 釋曰。此偈顯示般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）利他功德。恒了真余境者。了真謂第一義諦（Paramārtha-satya）平等相。人法二無我智故。余境謂無邊。名相等差別故。佛斷尚不著
【English Translation】 English version: There are three kinds of precepts: 1. Śīla-saṃvara (Precept of moral discipline), 2. Kuśala-dharma-saṃgraha (Precept of accumulating good dharmas), and 3. Sattvārtha-kriyā (Precept of benefiting sentient beings). The first precept takes restraint as its essence, while the latter two take diligence as their essence. All Bodhisattvas constantly guard these at all times. Those who are apart from precepts and good destinies are those who are not attached to obtaining precepts and do not seek the fruit of love. The verse says: Constantly enduring others' slander, Free from seeking, fear, and inability. Because of patience, build Bodhi, Wisdom encompasses patience without end. Explanation: This verse shows the benefit to others of Kṣānti-pāramitā (Perfection of Patience). 'Constantly enduring others' slander' means that Bodhisattvas, at all times, if all sentient beings come to slander them with all extremely annoying matters, Bodhisattvas are able to endure it all. 'Free from seeking, fear, and inability' means not seeking repayment of kindness, not seeking good destinies, not acting out of fear, and not acting out of inability. The verse says: Constantly vowing to work diligently, Killing thieves is supreme. Because of diligence, build Bodhi, Wisdom encompasses diligence without end. Explanation: This verse shows the benefit to others of Vīrya-pāramitā (Perfection of Diligence). 'Constantly vowing to work diligently' means that Bodhisattvas have two natures of incomparable cultivation of diligence: first, taking the great vow as their nature; second, taking diligent skillful means as their nature. 'Killing thieves is supreme' means that Bodhisattvas cultivate diligence only to kill the thieves of their own and others' afflictions, in order to attain unsurpassed Bodhi. The verse says: Constantly practicing all samādhi, Relinquishing dhyāna to be born in lower realms. Because of samādhi, build Bodhi, Wisdom encompasses samādhi without end. Explanation: This verse shows the benefit to others of Dhyāna-pāramitā (Perfection of Meditation). 'Constantly practicing all samādhi' means that Bodhisattvas cultivate by encompassing boundless Samādhi (meditative concentration). 'Relinquishing dhyāna to be born in lower realms' means abandoning the unsurpassed joy of dhyāna and dwelling to come and be born in inferior places. Why? Because of great compassion. The verse says: Constantly understanding the true and other realms, Even the Buddha's severance is not clung to. Because of wisdom, build Bodhi, Compassion encompasses wisdom without end. Explanation: This verse shows the benefit to others of Prajñā-pāramitā (Perfection of Wisdom). 'Constantly understanding the true and other realms' means understanding the true, which is the equal nature of Paramārtha-satya (Ultimate Truth). It is the wisdom of the two kinds of non-self, of persons and dharmas. 'Other realms' means the boundless differences of names and so on. Even the Buddha's severance is not clung to.
者。佛斷謂涅槃諸菩薩修般若尚不著佛涅槃。何況求生死。此中前五波羅蜜。以無分別智攝故。乃至無餘涅槃功德無盡。般若波羅蜜。以大悲攝故。恒不捨眾生功德無盡。六偈別說利他功德已。次以一偈總說前義。偈曰。
廣大及無求 最勝與無盡 當知一一度 四德悉皆同
釋曰。四功德者。一廣大功德。二無求功德。三最勝功德。四無盡功德。前六偈第一句顯廣大功德。利多眾生故。第二句顯無求功德。第三句顯最勝功德。第四句顯無盡功德。複次六波羅蜜復有清凈功德。偈曰。
得見及遂願 並求合三喜 菩薩喜相翻 彼退悲極故
釋曰。此偈顯示檀波羅蜜清凈功德。彼乞求者于菩薩生三喜。一得見時生喜。二遂願時生喜。三求見求遂時生喜。由不見不遂時不生喜故。菩薩一切時于乞求者翻彼三喜亦生三喜。一得見彼時生喜。二遂彼愿時生喜。三求見求遂彼時生喜。此中應知。彼求者三喜不如菩薩三喜。何以故。菩薩大悲具足故。偈曰。
自身財眷屬 由悲恒喜施 彼三遠離行 何因不禁守
釋曰。此下顯示尸波羅蜜清凈功德。此偈明遠離身三惡行。菩薩于自身自財自眷屬中。由大悲故尚恒歡喜好施於他。況於他身他財他眷屬中。三種遠離行而不禁守耶。偈
【現代漢語翻譯】 現代漢語譯本：佛陀斷言，證得涅槃的諸位菩薩修習般若波羅蜜（智慧到彼岸）時尚且不執著于佛陀的涅槃（寂滅），更何況是追求生死輪迴呢？這裡，前五種波羅蜜，因為被無分別智所攝持，乃至無餘涅槃（沒有剩餘的涅槃）的功德都是無盡的。般若波羅蜜，因為被大悲心所攝持，恒常不捨棄眾生，所以功德也是無盡的。用六句偈分別說明了利他的功德之後，接下來用一句偈總括前面的意義。偈頌說： 『廣大及無求，最勝與無盡，當知一一度，四德悉皆同。』 解釋說：四種功德是：一、廣大功德；二、無求功德；三、最勝功德；四、無盡功德。前面的六句偈，第一句顯示廣大功德，因為利益眾多眾生；第二句顯示無求功德；第三句顯示最勝功德；第四句顯示無盡功德。再次，六波羅蜜還有清凈功德。偈頌說： 『得見及遂願，並求合三喜，菩薩喜相翻，彼退悲極故。』 解釋說：這句偈顯示了檀波羅蜜（佈施到彼岸）的清凈功德。那些乞求者對於菩薩生起三種歡喜：一是得到見面時生起歡喜；二是滿足願望時生起歡喜；三是求見求遂時生起歡喜。因為不能見面、不能如願時就不生起歡喜。菩薩在任何時候對於乞求者，將他們的三種歡喜翻轉過來，也生起三種歡喜：一是得到見到他們時生起歡喜；二是滿足他們的願望時生起歡喜；三是求見求遂他們時生起歡喜。這裡應該知道，那些乞求者的三種歡喜不如菩薩的三種歡喜。為什麼呢？因為菩薩的大悲心具足的緣故。偈頌說： 『自身財眷屬，由悲恒喜施，彼三遠離行，何因不禁守？』 解釋說：下面顯示尸波羅蜜（持戒到彼岸）的清凈功德。這句偈說明遠離身的三種惡行。菩薩對於自身、自身財物、自身眷屬，因為大悲心的緣故，尚且恒常歡喜好施捨給他人，更何況對於他人的身體、他人的財物、他人的眷屬，三種遠離惡行的行為而不禁止守護呢？偈頌說
【English Translation】 English version: The Buddha stated that even Bodhisattvas who have attained Nirvana (extinction) and practice Prajna Paramita (perfection of wisdom) do not cling to the Buddha's Nirvana (cessation), let alone seek samsara (the cycle of birth and death). Here, the first five Paramitas, because they are embraced by non-discriminating wisdom, even the merits of Nirvana without remainder are inexhaustible. Prajna Paramita, because it is embraced by great compassion, constantly does not abandon sentient beings, so its merits are also inexhaustible. After explaining the merits of benefiting others with six verses separately, the following verse summarizes the previous meaning. The verse says: 'Vastness and non-seeking, supreme and inexhaustible, know that each Paramita, all four virtues are the same.' The explanation says: The four merits are: first, the merit of vastness; second, the merit of non-seeking; third, the merit of supremacy; fourth, the merit of inexhaustibility. The first sentence of the previous six verses shows the merit of vastness, because it benefits many sentient beings; the second sentence shows the merit of non-seeking; the third sentence shows the merit of supremacy; the fourth sentence shows the merit of inexhaustibility. Furthermore, the six Paramitas also have pure merits. The verse says: 'Seeing and fulfilling wishes, and seeking combined with three joys, the Bodhisattva's joy is reversed, because their retreat is extremely sad.' The explanation says: This verse shows the pure merit of Dana Paramita (perfection of giving). Those who beg generate three joys for the Bodhisattva: first, joy arises when they get to see them; second, joy arises when their wishes are fulfilled; third, joy arises when they seek to see them and seek fulfillment. Because joy does not arise when they cannot see them or their wishes are not fulfilled. The Bodhisattva, at any time, reverses their three joys for those who beg, and also generates three joys: first, joy arises when they get to see them; second, joy arises when their wishes are fulfilled; third, joy arises when they seek to see them and seek fulfillment. Here it should be known that the three joys of those who beg are not as good as the three joys of the Bodhisattva. Why? Because the Bodhisattva's great compassion is complete. The verse says: 'One's own body, wealth, and family, are always joyfully given due to compassion, those three remote actions, why not prohibit and guard?' The explanation says: The following shows the pure merit of Sila Paramita (perfection of morality). This verse explains the three evil actions of body that should be avoided. The Bodhisattva, regarding their own body, their own wealth, and their own family, because of great compassion, still constantly joyfully likes to give to others, let alone prohibit and guard against the three actions of avoiding evil regarding the bodies, wealth, and families of others? The verse says
曰。
不顧及平等 無畏亦普施 悲極有何因 惱他而妄語
釋曰。此偈明遠離妄語惡行。凡起妄語有四因緣。一為自利。戀身命故。二為利他。利所愛故。三為怖畏。懼王法故。四為求財。有所須故。菩薩則不爾。一者不顧。不戀身命故。二者平等。他身與自得等心故。三者無畏。離五怖故。四者普施。以一切物施一切故。菩薩悲愍恒深。復有何因而起妄語。偈曰。
平等利益作 大悲懼他苦 亦勤成熟生 極遠三語過
釋曰。此偈明遠離餘三語惡行。菩薩於一切眾生恒作平等利益。豈欲壞他眷屬而作兩舌。菩薩大悲恒欲拔除一切眾生之苦。於他苦中極生怖懼。豈欲為苦於他而作惡口。菩薩恒行正勤。恒欲成熟一切眾生。豈欲不成熟他而作綺語。是故菩薩能極遠離此三語過。偈曰。
普施及有悲 極善緣起法 何因不能耐 意地三煩惱
釋曰。此偈明遠離意三惡行。菩薩由普施一切物故離貪煩惱。由大悲故離瞋煩惱。由極善緣起法故離邪見煩惱。如是等破戒對治差別。是菩薩戒清凈功德。偈曰。
損者得益想 苦事喜想生 菩薩既如是 忍誰何所忍
釋曰。此偈顯示羼提波羅蜜清凈功德。損者得益想者。菩薩于彼不饒益者得饒益想。應須忍辱。
【現代漢語翻譯】 現代漢語譯本： 說：
不顧及平等，無畏亦普施， 悲極有何因，惱他而妄語？
釋曰：此偈說明遠離妄語的惡行。凡是產生妄語有四種因緣：一是爲了自身利益，貪戀身命的緣故；二是爲了利益他人，因為喜愛所愛之人的緣故；三是因為怖畏，懼怕王法的緣故；四是爲了求財，因為有所需要的緣故。菩薩則不是這樣。一是不顧，不貪戀身命的緣故；二是平等，對他人和自身持有平等心；三是無畏，遠離五種怖畏的緣故；四是普施，用一切事物佈施一切眾生的緣故。菩薩的悲憫之心恒常深厚，又有什麼原因會產生妄語呢？偈說：
平等利益作，大悲懼他苦， 亦勤成熟生，極遠三語過。
釋曰：此偈說明遠離其餘三種語言的惡行。菩薩對於一切眾生，恒常做平等的利益之事，怎麼會想要破壞他人的眷屬而造作兩舌呢？菩薩大悲，恒常想要拔除一切眾生的痛苦，對於他人的痛苦極生怖懼，怎麼會想要給他人帶來痛苦而造作惡口呢？菩薩恒常行持正勤，恒常想要成熟一切眾生，怎麼會想要不成熟他人而造作綺語呢？因此，菩薩能夠極其遠離這三種語言的過失。偈說：
普施及有悲，極善緣起法， 何因不能耐，意地三煩惱？
釋曰：此偈說明遠離意念上的三種惡行。菩薩由於普遍佈施一切事物，所以遠離貪婪的煩惱；由於大悲心，所以遠離嗔恨的煩惱；由於極其善巧的緣起法，所以遠離邪見的煩惱。像這樣等等破戒的對治差別，是菩薩戒清凈的功德。偈說：
損者得益想，苦事喜想生， 菩薩既如是，忍誰何所忍？
釋曰：此偈顯示忍辱波羅蜜（Ksanti Paramita）清凈的功德。『損者得益想』，菩薩對於那些不饒益自己的人，得到饒益的想法，應當需要忍辱。
【English Translation】 English version: Said:
Disregarding equality, fearless and universally giving, With extreme compassion, what cause is there to lie and trouble others?
Explanation: This verse explains the avoidance of the evil deed of lying. There are four causes for arising falsehoods: first, for one's own benefit, clinging to life; second, to benefit others, for the sake of those one loves; third, out of fear, fearing the law of the king; fourth, to seek wealth, because of needs. The Bodhisattva is not like this. First, not regarding, not clinging to life; second, equality, holding an equal mind towards others and oneself; third, fearless, being free from the five fears; fourth, universally giving, giving all things to all beings. The Bodhisattva's compassion is always deep, so what reason would there be to lie? The verse says:
Acting with equal benefit, great compassion fearing the suffering of others, Also diligently maturing beings, extremely far from the three verbal transgressions.
Explanation: This verse explains the avoidance of the remaining three evil deeds of speech. The Bodhisattva constantly acts with equal benefit for all beings, how could they want to destroy the families of others and create divisive speech? The Bodhisattva, with great compassion, constantly wants to remove the suffering of all beings, and is extremely fearful of the suffering of others, how could they want to cause suffering to others and create harsh speech? The Bodhisattva constantly practices diligence, constantly wanting to mature all beings, how could they want to not mature others and create frivolous speech? Therefore, the Bodhisattva can extremely avoid these three verbal transgressions. The verse says:
Universal giving and having compassion, extremely good dependent origination (Pratītyasamutpāda) teachings, What cause prevents enduring the three mental afflictions?
Explanation: This verse explains the avoidance of the three evil deeds of the mind. The Bodhisattva, because of universally giving all things, is free from the affliction of greed; because of great compassion, is free from the affliction of anger; because of the extremely skillful teachings of dependent origination, is free from the affliction of wrong views. Such differences in remedies for breaking precepts are the pure merits of the Bodhisattva's precepts. The verse says:
Regarding the one who harms as gaining benefit, generating a joyful thought towards painful matters, Since the Bodhisattva is like this, who is there to endure and what is there to endure?
Explanation: This verse shows the pure merit of Ksanti Paramita (忍辱波羅蜜, Perfection of Patience). 'Regarding the one who harms as gaining benefit', the Bodhisattva has the thought of gaining benefit from those who do not benefit them, and should need patience.
何以故。為成忍辱因故。苦事喜想生者。菩薩于受苦事中更生喜想。何以故。成就利他因故。菩薩既無不饒益想起處及苦想起處。于誰邊起忍於何事起忍。偈曰。
菩薩他想斷 愛他過自愛 於他難行事 精進即無難
釋曰。此偈顯示毗梨耶波羅蜜清凈功德。菩薩為他難行精進而得不難。何以故。他想斷故。及一切時生於他愛。過自愛故。菩薩如是為他精進。豈復難行。是故精進清凈。偈曰。
少樂二自樂 著退盡癡故 是說三人禪 菩薩禪翻彼
釋曰。此偈顯示禪波羅蜜清凈功德。少樂者。謂世間禪。二自樂者。謂聲聞禪及緣覺禪。著者。若世間禪著自見。若二乘禪著涅槃。退者。謂世間禪。盡者。謂二乘禪。無餘涅槃時盡故。癡者。彼三人禪如其所應。有染癡無染癡故。菩薩禪翻彼者。謂翻彼三人禪。何以故。多樂自樂他樂故。不著不退無盡無癡故。是謂禪定清凈功德。偈曰。
暗觸及二燈 如是三人智 譬如日光照 菩薩智無比
釋曰。此偈顯示般若波羅蜜清凈功德。譬如暗中以手觸物。凡夫人智亦如是。何以故。得少境故。不明瞭故。不恒定故。譬如二燈室中照物。聲聞人智及緣覺智亦如是。何以故。得少境故。漸明瞭故。未極凈故。譬如日光照物。菩薩
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？因為成就忍辱的因緣。對於痛苦的事情生起歡喜的想法。菩薩在領受痛苦的事情中，更加生起歡喜的想法。什麼緣故呢？因為成就利益他人的因緣。菩薩既然沒有不饒益他人的想法生起之處，以及痛苦的想法生起之處，那麼在誰的身邊生起忍辱？在什麼事情上生起忍辱？偈頌說： 『菩薩斷除他人之想，愛他人勝過愛自己，對於他人難以做到的事情，精進就沒有困難。』 解釋：這個偈頌顯示毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）清凈的功德。菩薩爲了他人難以做到的事情而精進，因此沒有困難。什麼緣故呢？因為斷除了他人之想的緣故，以及一切時侯生起對於他人的愛，勝過愛自己的緣故。菩薩像這樣爲了他人精進，哪裡還會有困難呢？因此精進是清凈的。偈頌說： 『少樂和兩種自樂，執著、退失和窮盡是愚癡的緣故，這是說三種人的禪定，菩薩的禪定與他們相反。』 解釋：這個偈頌顯示禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）清凈的功德。『少樂』，指的是世間的禪定。『兩種自樂』，指的是聲聞禪和緣覺禪。『執著』，世間禪執著于自己的見解，二乘禪執著于涅槃。『退失』，指的是世間禪。『窮盡』，指的是二乘禪，因為無餘涅槃的時候窮盡的緣故。『愚癡』，那三種人的禪定，根據他們的情況，有染污的愚癡和沒有染污的愚癡。『菩薩禪翻彼』，指的是與那三種人的禪定相反。什麼緣故呢？因為多樂、自樂、他樂的緣故，不執著、不退失、沒有窮盡、沒有愚癡的緣故。這就是禪定清凈的功德。偈頌說： 『黑暗中的觸控和兩盞燈，就像這三種人的智慧，譬如日光照耀，菩薩的智慧無比。』 解釋：這個偈頌顯示般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）清凈的功德。譬如在黑暗中用手觸控物體，凡夫人的智慧也是這樣。什麼緣故呢？因為得到的境界很少的緣故，不明白的緣故，不恒定的緣故。譬如兩盞燈在房間里照亮物體，聲聞人的智慧和緣覺人的智慧也是這樣。什麼緣故呢？因為得到的境界很少的緣故，漸漸明白的緣故，沒有達到極度清凈的緣故。譬如日光照耀物體，菩薩
【English Translation】 English version: What is the reason? Because of the cause of accomplishing patience (kṣānti). For those who generate joyful thoughts in suffering, Bodhisattvas generate even more joyful thoughts in suffering. What is the reason? Because of the cause of accomplishing benefit to others. Since Bodhisattvas have no thoughts of not benefiting others, nor places where thoughts of suffering arise, by whom do they practice patience, and in what matters do they practice patience? The verse says: 『Bodhisattvas cut off thoughts of others, loving others more than themselves; for things difficult for others to do, diligence is without difficulty.』 Explanation: This verse shows the pure merit of Vīrya-pāramitā (Perfection of Diligence). Bodhisattvas are diligent for things difficult for others to do, and therefore have no difficulty. What is the reason? Because they have cut off thoughts of others, and at all times generate love for others, more than love for themselves. If Bodhisattvas are diligent for others in this way, how could there be any difficulty? Therefore, diligence is pure. The verse says: 『Little joy and two self-joys, attachment, regression, and exhaustion are the cause of ignorance; this speaks of the meditation of three types of people; the meditation of Bodhisattvas is the opposite of theirs.』 Explanation: This verse shows the pure merit of Dhyāna-pāramitā (Perfection of Meditation). 『Little joy』 refers to worldly meditation. 『Two self-joys』 refers to the meditation of Śrāvakas (Voice-hearers) and Pratyekabuddhas (Solitary Buddhas). 『Attachment』: worldly meditation is attached to its own views, while the meditation of the Two Vehicles is attached to Nirvāṇa. 『Regression』 refers to worldly meditation. 『Exhaustion』 refers to the meditation of the Two Vehicles, because it is exhausted at the time of Nirvāṇa without remainder. 『Ignorance』: the meditation of those three types of people, according to their circumstances, has defiled ignorance and undefiled ignorance. 『Bodhisattva's meditation is the opposite of theirs』 refers to being the opposite of the meditation of those three types of people. What is the reason? Because of much joy, self-joy, and other-joy; because of non-attachment, non-regression, non-exhaustion, and non-ignorance. This is the pure merit of meditation. The verse says: 『Touching in the dark and two lamps, are like the wisdom of these three types of people; like the sunlight shining, the wisdom of Bodhisattvas is incomparable.』 Explanation: This verse shows the pure merit of Prajñā-pāramitā (Perfection of Wisdom). Just as touching objects by hand in the dark, so is the wisdom of ordinary people. What is the reason? Because they obtain few realms, because they are not clear, because they are not constant. Just as two lamps illuminate objects in a room, so is the wisdom of Śrāvakas and Pratyekabuddhas. What is the reason? Because they obtain few realms, because they gradually become clear, because they have not reached extreme purity. Just as sunlight illuminates objects, Bodhisattvas
智亦如是。何以故。得遍滿故。以明瞭故。極清凈故。如是無比。是謂菩薩般若清凈功德。複次六波羅蜜後有八種無上功德。偈曰。
依類緣迴向 因智田依止 如是八種勝 無上義應知
釋曰。八無上者。一依二類三緣四迴向五因六智七田八依止。問此八於六度云何得無上。答檀依者。以依菩薩故。檀類者。此有三種。一物施。以舍自身命故。二無畏施。以救濟惡道生死畏故。三法施。以說大乘法故。檀緣者。以大悲為緣起故。檀迴向者。以求大菩提故。檀因者。以先世施業熏習種子為因故。檀智者。以無分別智觀察三輪。不分別施者受者財物故。檀田者。田有五人。一求人。二苦人。三無依人。四惡行人。五具德人。應知此中以具德勝人為無上。檀依止者。由三種依止故。一依止信向。二依止思惟。三依止三昧。依止信曏者。如分別修中信思惟所說。依止思惟者。如分別修中味思惟隨喜思惟希望思惟所說。依止三昧者。謂依金剛藏等定。如勢力依止修中所說。如是依等無上故檀得無上。如檀八無上。戒等五波羅蜜八無上。應知亦爾。此中戒品類無上者。謂菩薩戒。忍品類無上者。謂來殺菩薩者卑下劣弱。精進品類無上者。謂修諸波羅蜜所對治斷。禪品類無上者。謂菩薩三摩提。智品類無上者。謂
【現代漢語翻譯】 現代漢語譯本：智慧也是如此。為什麼呢？因為它能普遍圓滿，因為它能明瞭一切，因為它極其清凈。像這樣無比殊勝，這就是菩薩般若的清凈功德。再者，在六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）之後，還有八種無上的功德。偈語說：
『依類緣迴向，因智田依止，如此八種勝，無上義應知。』
解釋說：八種無上是指：一、依；二、類；三、緣；四、迴向；五、因；六、智；七、田；八、依止。問：這八種在六度中如何成為無上呢？答：佈施的『依』，是因為依于菩薩的緣故。佈施的『類』，有三種：一是財施，因為能捨自身性命；二是無畏施，因為能救濟惡道眾生的生死怖畏；三是法施，因為能宣說大乘佛法。佈施的『緣』，是以大悲心為緣起。佈施的『迴向』，是爲了求得大菩提（覺悟）。佈施的『因』，是以過去世佈施的業力熏習種子為因。佈施的『智』，是以無分別智觀察施者、受者和財物這三輪，不分別施者、受者和財物。佈施的『田』，田有五種人：一、乞求者；二、困苦者；三、無依者；四、惡行者；五、具德者。應當知道，這其中以具德的殊勝之人為無上福田。佈施的『依止』，由三種依止：一、依止信向；二、依止思惟；三、依止三昧（禪定）。依止信向，如《分別修》中所說的信思惟。依止思惟，如《分別修》中所說的味思惟、隨喜思惟、希望思惟。依止三昧，是指依于金剛藏等禪定，如《勢力依止修》中所說。像這樣，因為依等無上，所以佈施才能成為無上。如同佈施有八種無上，持戒等其餘五波羅蜜也有八種無上，應當知道也是如此。其中，持戒的品類無上，是指菩薩戒。忍辱的品類無上，是指來殺害菩薩的人卑賤弱小。精進的品類無上，是指修習諸波羅蜜所要對治和斷除的煩惱。禪定的品類無上，是指菩薩的三摩提（禪定）。智慧的品類無上，是指……
【English Translation】 English version: Wisdom is also like this. Why? Because it is all-pervading and complete, because it clearly understands everything, and because it is extremely pure. Being so incomparably excellent, this is the pure merit of the Prajna (wisdom) of a Bodhisattva. Furthermore, after the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), there are eight kinds of unsurpassed merits. A verse says:
'Reliance, category, condition, dedication, cause, wisdom, field, and support; these eight kinds of excellence should be known as unsurpassed meaning.'
The explanation is: the eight unsurpassed qualities are: 1. Reliance, 2. Category, 3. Condition, 4. Dedication, 5. Cause, 6. Wisdom, 7. Field, and 8. Support. Question: How do these eight become unsurpassed in the six Paramitas? Answer: The 'reliance' of Dana (generosity) is because it relies on the Bodhisattva. The 'category' of Dana has three types: first, material giving, because one can give up one's own life; second, fearlessness giving, because one can save sentient beings in evil realms from the fear of birth and death; third, Dharma (teachings) giving, because one can expound the Mahayana Dharma. The 'condition' of Dana is based on great compassion as the cause. The 'dedication' of Dana is to seek great Bodhi (enlightenment). The 'cause' of Dana is the seed of habitual practice from past lives. The 'wisdom' of Dana is to observe the three wheels (giver, receiver, and gift) with non-discriminating wisdom, without distinguishing between the giver, receiver, and gift. The 'field' of Dana has five types of people: 1. those who beg; 2. those who are suffering; 3. those who are without support; 4. those who act evilly; 5. those who possess virtue. It should be known that among these, the virtuous person is the unsurpassed field of merit. The 'support' of Dana has three types of support: 1. reliance on faith and aspiration; 2. reliance on contemplation; 3. reliance on Samadhi (meditative concentration). Reliance on faith and aspiration is as described in the 'Discrimination of Practice' regarding faith and contemplation. Reliance on contemplation is as described in the 'Discrimination of Practice' regarding savoring contemplation, rejoicing contemplation, and hopeful contemplation. Reliance on Samadhi refers to relying on Samadhis such as the Vajra Treasury, as described in the 'Practice of Reliance on Power'. Like this, because reliance and so on are unsurpassed, Dana becomes unsurpassed. Just as Dana has eight unsurpassed qualities, the other five Paramitas, such as Sila (morality), also have eight unsurpassed qualities, which should be understood in the same way. Among them, the unsurpassed category of Sila is the Bodhisattva precepts. The unsurpassed category of Kshanti (patience) is when those who come to kill the Bodhisattva are base, inferior, and weak. The unsurpassed category of Virya (diligence) is the afflictions that are to be counteracted and severed by practicing the Paramitas. The unsurpassed category of Dhyana (meditation) is the Samadhi of the Bodhisattva. The unsurpassed category of Prajna (wisdom) is...
緣如如境。戒等由勝田無上者。謂大乘法。餘六無上如檀中說。複次檀及精進復有不共差別功德。問檀差別云何。偈曰。
施一令得樂 多劫自受苦 尚舍為愛深 何況利翻彼
釋曰。若諸菩薩施一眾生令其得樂。自身多劫受貧窮苦尚施無吝。由愛深故。愛深者。謂悲差別。何況施一眾生令其得樂。自身多劫獲大福利也。偈曰。
乞者隨所欲 菩薩一切舍 彼求為身故 利彼百種施
釋曰。此偈上半總說。謂隨彼所求菩薩悉舍。下半解釋。謂彼乞者為自利故一切欲得。菩薩為利他故百種悉舍。偈曰。
捨身尚不苦 何況余財物 出世喜得故 起苦是無上
釋曰。菩薩捨身時。由心故不生苦。此心顯示菩薩出世間。何以故。得歡喜故。問此喜從何得。答從起苦得。是故起苦是菩薩無上。是故菩薩在出世間上。偈曰。
乞者一切得 得喜非大喜 菩薩一切舍 喜彼喜大故
釋曰。乞者所須菩薩皆施。乞者得喜。此喜非是大喜。問何故。答由菩薩一切皆舍喜彼得財。此喜為大。奪彼喜故。偈曰。
乞者一切得 有財非見富 菩薩一切舍 無財見大富
釋曰。此偈顯菩薩財無盡差別。偈曰。
乞者一切得 非大饒益想 菩薩一切
【現代漢語翻譯】 現代漢語譯本 緣如如境（以真如為境界）。戒等由勝田無上者（戒等功德來自於殊勝的福田，是無上的），指的是大乘佛法。其餘六種無上，如《檀》（佈施品）中所說。進一步說，佈施和精進還有不共的差別功德。問：佈施的差別是什麼？偈頌說： 『施一令得樂，多劫自受苦，尚舍為愛深，何況利翻彼。』 解釋：如果諸位菩薩佈施給一個眾生，使他得到快樂，自身在多個劫數中遭受貧窮的痛苦，尚且願意佈施而沒有吝惜，這是因為愛很深厚的緣故。愛深厚，指的是悲心的差別。更何況佈施給一個眾生使他得到快樂，自身在多個劫數中獲得巨大的福利呢？偈頌說： 『乞者隨所欲，菩薩一切舍，彼求為身故，利彼百種施。』 解釋：這句偈頌的上半部分是總說，意思是說，隨順那些乞求者所想要的，菩薩都全部施捨。下半部分是解釋，意思是說，那些乞求者爲了自身的利益，想要得到一切；菩薩爲了利益他人，百般施捨。偈頌說： 『捨身尚不苦，何況余財物，出世喜得故，起苦是無上。』 解釋：菩薩捨棄身體的時候，因為內心的緣故，不生起痛苦。這種心顯示了菩薩是出世間的。為什麼呢？因為得到歡喜的緣故。問：這種歡喜從哪裡得到呢？答：從生起苦行中得到。因此，生起苦行是菩薩無上的行為。因此，菩薩處於出世間之上。偈頌說： 『乞者一切得，得喜非大喜，菩薩一切舍，喜彼喜大故。』 解釋：乞求者所需要的，菩薩都施捨。乞求者得到歡喜，這種歡喜不是大歡喜。問：為什麼呢？答：因為菩薩一切都施捨，歡喜他們得到財物，這種歡喜才是大歡喜。因為奪走了乞求者的歡喜（而給予他們更大的歡喜）。偈頌說： 『乞者一切得，有財非見富，菩薩一切舍，無財見大富。』 解釋：這句偈頌顯示了菩薩的財富是無窮無盡的差別。偈頌說： 『乞者一切得，非大饒益想，菩薩一切舍
【English Translation】 English version The object of conditionality is suchness (緣如如境 - taking true suchness as the object). Precepts and the like, from the supreme field of merit (戒等由勝田無上者 - precepts and other merits arise from a superior field of merit, being unsurpassed), refer to the Mahayana Dharma. The other six unsurpassed qualities are as described in the Dana (佈施 - giving/charity) section. Furthermore, giving and diligence have unique and distinct merits. Question: What is the distinction of giving? The verse says: 'Giving one to bring joy, enduring suffering for many kalpas, still giving due to deep love, how much more beneficial is the reverse?' Explanation: If bodhisattvas give to one sentient being, causing them to attain joy, and themselves endure poverty and suffering for many kalpas, they are still willing to give without stinginess. This is because of the depth of their love. Deep love refers to the distinction of compassion. How much more so if giving to one sentient being brings them joy, and oneself obtains great blessings for many kalpas? The verse says: 'Whatever the beggar desires, the bodhisattva gives all away; they seek for their own sake, benefiting them with a hundred kinds of giving.' Explanation: The first half of this verse is a general statement, meaning that bodhisattvas give away everything that beggars ask for. The second half is an explanation, meaning that those beggars want to obtain everything for their own benefit; bodhisattvas give away a hundred kinds of things for the benefit of others. The verse says: 'Giving up the body is not suffering, how much less other possessions; because of attaining joy in transcending the world, arising suffering is unsurpassed.' Explanation: When bodhisattvas give up their bodies, they do not generate suffering because of their minds. This mind reveals that the bodhisattva is transcendent. Why? Because they attain joy. Question: From where does this joy come? Answer: It comes from arising suffering. Therefore, arising suffering is unsurpassed for a bodhisattva. Therefore, bodhisattvas are above the world. The verse says: 'Whatever the beggar obtains, the joy is not great joy; whatever the bodhisattva gives away, rejoicing in their joy is great.' Explanation: Whatever the beggar needs, the bodhisattva gives. The beggar obtains joy, but this joy is not great joy. Question: Why? Answer: Because the bodhisattva gives everything away, rejoicing in their obtaining wealth. This joy is great. Because it takes away the beggar's joy (and gives them greater joy). The verse says: 'Whatever the beggar obtains, having wealth is not seeing wealth; whatever the bodhisattva gives away, having no wealth is seeing great wealth.' Explanation: This verse reveals the endless distinction of the bodhisattva's wealth. The verse says: 'Whatever the beggar obtains, there is no thought of great benefit; whatever the bodhisattva gives away
舍 得大饒益想
釋曰。此顯菩薩大悲差別。偈曰。
乞者自在取 如取路傍果 菩薩能大舍 餘人無是事
釋曰。此顯菩薩無著差別。問說檀不共功德差別已。精進不共功德差別復云何。偈曰。
勝因依業種 對治等異故 如是六種義 精進有差別
釋曰。精進有六種差別。一勝差別。二因差別。三依止差別。四業差別。五種差別。六對治差別。此偈總舉。余偈別釋。偈曰。
白法進為上 進亦是勝因 及得諸善法 進則為依止
釋曰。此偈說精進勝差別因差別依止差別。白法進為上者。說最勝差別。由於一切善法中說精進為最勝故。進亦是勝因者。說因差別。由說精進是無上因故。及得諸善法進則為依止者。說依止差別。由依止精進得一切善法故。偈曰。
現樂與世法 出世及資財 動靜及解脫 菩提七為業
釋曰。此偈說精進業差別。此業差別有七種。一得現法樂住。二得世間法。三得出世間法。四得資財。五得動靜。動靜者。由是世間不究竟故。六得解脫。解脫者。由斷身見故。七得菩提。菩提者。由大菩提故。偈曰。
增減及增上 舍障亦入真 轉依與大利 六說精進種
釋曰。此偈說精進種差別種差別有六
【現代漢語翻譯】 現代漢語譯本 捨得大饒益想
釋曰：此顯示菩薩大悲的差別。偈曰：
『乞者自在取，如取路傍果，菩薩能大舍，餘人無是事。』
釋曰：此顯示菩薩無著的差別。問：說了佈施（檀，Dāna）不共的功德差別后，精進不共的功德差別又是什麼呢？偈曰：
『勝因依業種，對治等異故，如是六種義，精進有差別。』
釋曰：精進有六種差別。一、勝差別。二、因差別。三、依止差別。四、業差別。五、種差別。六、對治差別。此偈總括，其餘偈分別解釋。偈曰：
『白法進為上，進亦是勝因，及得諸善法，進則為依止。』
釋曰：此偈說精進的勝差別、因差別、依止差別。『白法進為上』者，說最勝的差別。因為在一切善法中說精進為最殊勝的緣故。『進亦是勝因』者，說因的差別。因為說精進是無上的因的緣故。『及得諸善法進則為依止』者，說依止的差別。因為依止精進才能得到一切善法的緣故。偈曰：
『現樂與世法，出世及資財，動靜及解脫，菩提七為業。』
釋曰：此偈說精進的業差別。此業差別有七種：一、得到現世安樂的住處。二、得到世間法。三、得到出世間法。四、得到資財。五、得到動靜。動靜者，因為這是世間不究竟的緣故。六、得到解脫。解脫者，因為斷除了身見（Sakkāya-ditthi）的緣故。七、得到菩提（Bodhi）。菩提者，因為大菩提的緣故。偈曰：
『增減及增上，舍障亦入真，轉依與大利，六說精進種。』
釋曰：此偈說精進的種差別。種差別有六種。
【English Translation】 English version Thinking of Great Benefit Through Giving
Explanation: This shows the difference in the great compassion of Bodhisattvas. The verse says:
'Beggars freely take, as if taking fruit by the roadside; Bodhisattvas can give greatly, others cannot do this.'
Explanation: This shows the difference in the non-attachment of Bodhisattvas. Question: Having spoken of the distinct merits of giving (Dāna), what are the distinct merits of diligence? The verse says:
'Superior cause, reliance, action, seed, antidote, and difference; these six meanings are the differences in diligence.'
Explanation: Diligence has six kinds of differences: 1. Superior difference. 2. Causal difference. 3. Reliance difference. 4. Action difference. 5. Seed difference. 6. Antidote difference. This verse summarizes, and the remaining verses explain separately. The verse says:
'Progress in white dharma is supreme, progress is also a superior cause, and obtaining all good dharmas, progress is the reliance.'
Explanation: This verse speaks of the superior difference, causal difference, and reliance difference of diligence. 'Progress in white dharma is supreme' speaks of the most superior difference because diligence is said to be the most superior among all good dharmas. 'Progress is also a superior cause' speaks of the causal difference because diligence is said to be the supreme cause. 'And obtaining all good dharmas, progress is the reliance' speaks of the reliance difference because one obtains all good dharmas by relying on diligence. The verse says:
'Present joy and worldly dharmas, supramundane and wealth, movement and stillness, and liberation, Bodhi are the seven actions.'
Explanation: This verse speaks of the action difference of diligence. This action difference has seven kinds: 1. Obtaining a dwelling of present joy. 2. Obtaining worldly dharmas. 3. Obtaining supramundane dharmas. 4. Obtaining wealth. 5. Obtaining movement and stillness. 'Movement and stillness' is because it is not ultimate in the world. 6. Obtaining liberation because of cutting off the view of self (Sakkāya-ditthi). 7. Obtaining Bodhi because of great Bodhi. The verse says:
'Increase and decrease and increase, abandoning obstacles and also entering truth, transformation of reliance and great benefit, six speak of the seed of diligence.'
Explanation: This verse speaks of the seed difference of diligence. The seed difference has six kinds.
種。一增減精進。謂四正勤。二惡法減二善法增故。二增上精進。謂五根。由於解脫法為增上義故。三舍障精進。謂五力。由彼障礙不能礙故。四入真精進。謂七覺分。由見道建立故。五轉依精進。謂八聖道分。由修道是究竟轉依因故。六大利精進。謂六波羅蜜。由自利利他故。偈曰。
種復有五異 弘誓將發行 無下及不動 第五說無厭
釋曰。五異者。一弘誓精進。謂欲發起行故。二發行精進。謂現行諸善故。三無下精進。謂得大果下體無故。四不動精進。謂寒熱等苦不能動故。五無厭精進。謂不以少得為足故。此五種如經中所說。有弘誓精進。有現起精進。有勇猛精進。有堅固精進。有不捨佛道精進。于諸善法中。如其次第應知。偈曰。
三種下中上 由依三乘爾 亦二下上覺 利有小大故
釋曰。彼精進依人差別。復說三種及二種。三種者。依三乘行人差別。如其次第。下中上精進故。問何因復二種。答下上覺故。下覺者。依二乘行人。上覺者。依大乘行人。如其次第。說于小利及大利故。何以故。為自利故。為他利故。偈曰。
財著煩惱著 厭著知足著 四著不能退 對治分四種
釋曰。此偈說精進對治差別。由對治四著有四不退。說四種對治差別。問
【現代漢語翻譯】 現代漢語譯本 精進有五種：一、增減精進，指四正勤（Samyak-pradhāna，斷惡修善的四種方法），因為能減少惡法、增加善法；二、增上精進，指五根（pañcendriyāṇi，信、精進、念、定、慧五種能力），因為對於解脫之法有增上的意義；三、舍障精進，指五力（pañca balāni，信、精進、念、定、慧五種力量），因為障礙不能阻礙它們；四、入真精進，指七覺分（sapta bodhyaṅgāni，又稱七菩提分，是達到覺悟的七個要素），因為見道（darśanamārga，佛教修行道路上的一個階段）由此建立；五、轉依精進，指八聖道分（āryāṣṭāṅgamārga，達到解脫的八個正道），因為修道（bhāvanāmārga，佛教修行道路上的一個階段）是究竟轉依（āśraya-parāvṛtti，轉變所依，即轉變煩惱的根本）的因；六、大利精進，指六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），因為能自利利他。 偈頌說： 五種精進各有異，弘誓發願將起行， 無下劣亦不動搖，第五名為無厭足。 解釋：五異指的是：一、弘誓精進，指想要發起修行；二、發行精進，指實際進行各種善行；三、無下精進，指獲得大果而沒有下劣；四、不動精進，指寒冷、炎熱等痛苦不能動搖；五、無厭精進，指不以獲得少量成就為滿足。這五種精進如經中所說：有弘誓精進，有現起精進，有勇猛精進，有堅固精進，有不捨佛道精進。對於各種善法，應當按照次第瞭解。 偈頌說： 三種精進分下中上，依於三乘行人而分； 亦分二種下與上覺，利益有小與大之別。 解釋：精進根據人的差別，又分為三種和兩種。三種是根據三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）行人的差別，分為下、中、上三種精進。問：為什麼又分為兩種？答：因為有下覺和上覺。下覺指依二乘（聲聞乘和緣覺乘）行人，上覺指依大乘（Mahāyāna）行人。根據次第，說的是小利和大之利。為什麼呢？因為有的是爲了自利，有的是爲了利他。 偈頌說： 貪著于財，煩惱所縛， 厭倦懈怠，自滿知足； 此四種著，使人難退， 對治之法，亦分四種。 解釋：這首偈頌說的是精進對治的差別。由於對治四種執著，有四種不退。說明四種對治的差別。問：
【English Translation】 English version There are five kinds of vigor (vīrya): First, increasing and decreasing vigor, referring to the Four Right Exertions (Samyak-pradhāna), because they reduce evil dharmas and increase good dharmas. Second, superior vigor, referring to the Five Roots (pañcendriyāṇi), because they have a superior meaning for the Dharma of liberation. Third, abandoning-obstacles vigor, referring to the Five Powers (pañca balāni), because obstacles cannot hinder them. Fourth, entering-truth vigor, referring to the Seven Factors of Enlightenment (sapta bodhyaṅgāni), because the Path of Seeing (darśanamārga) is established by it. Fifth, transformation-of-basis vigor, referring to the Eightfold Noble Path (āryāṣṭāṅgamārga), because the Path of Cultivation (bhāvanāmārga) is the cause of ultimate transformation of basis (āśraya-parāvṛtti). Sixth, great-benefit vigor, referring to the Six Perfections (ṣaṭ pāramitā), because it benefits both oneself and others. The verse says: 'The five kinds have different aspects, A great vow is about to be made and practiced, Without inferiority and immovability, The fifth is said to be without satiety.' Explanation: The five different aspects refer to: First, vow-making vigor, referring to the desire to initiate practice. Second, practicing vigor, referring to actually performing various good deeds. Third, non-inferior vigor, referring to obtaining great results without inferiority. Fourth, immovable vigor, referring to being unmoved by suffering such as cold and heat. Fifth, non-satiety vigor, referring to not being satisfied with obtaining small achievements. These five kinds of vigor are as described in the sutras: there is vow-making vigor, there is arising vigor, there is courageous vigor, there is firm vigor, and there is vigor of not abandoning the Buddha-path. For all good dharmas, one should understand them in order. The verse says: 'Three kinds, lower, middle, and upper, Are distinguished based on the Three Vehicles; Also two kinds, lower and upper awakening, Because the benefits are small and large.' Explanation: Vigor is also described as three kinds and two kinds based on the differences in people. The three kinds are based on the differences in practitioners of the Three Vehicles (triyāna), with lower, middle, and upper vigor in order. Question: Why are there also two kinds? Answer: Because there are lower and upper awakenings. Lower awakening refers to practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and upper awakening refers to practitioners of the Mahāyāna. In order, it speaks of small benefits and great benefits. Why? Because some are for self-benefit, and some are for the benefit of others. The verse says: 'Attachment to wealth, bound by afflictions, Weariness and laziness, contentment and satisfaction; These four attachments make it difficult to retreat, The antidotes are also divided into four kinds.' Explanation: This verse speaks of the differences in the antidotes to vigor. Because of counteracting the four attachments, there are four non-retreats. It explains the differences in the four antidotes. Question:
此云何。答檀等諸行。由四著為礙故而不得行。一者財著。于財極吝故。二者煩惱著。于財起染故。三者厭著。于檀等行有退屈故。四者知足著。于少施等喜滿足故。行精進者對治如此四著。能得不退故說四種對治差別。已說六波羅蜜功德。次說六波羅蜜互顯。偈曰。
相攝及差別 依法亦為因 六度互相成 一切種分別
釋曰。六波羅蜜相成自有四義。一相攝。二差別。三依法。四為因。相攝者。無畏施攝戒忍二度。由此二度能與無畏故。法施攝定智二度。由此二度能與法故。俱施攝精進一度。由此一度能行二施故。問戒攝幾種。答攝善法戒一切檀等皆攝。如是忍等互攝如其所應作。差別者。檀等六種即為六施。謂施施戒施乃至般若施。於他相續建立檀等故。依法者所有諸經所有檀等諸義顯示。所有檀等諸義所有諸經顯示。處處相攝應知。為因者。謂檀為戒等因。何以故。不顧財者能行戒等故。戒亦施等因。何以故。比丘受護者能捨一切所有受故。住戒者。能具足忍等故。又受攝善法戒為檀等故。如是忍等互為因。如其所應作。如是說六波羅蜜義已。次說四攝行。偈曰。
佈施將愛語 利行並同利 施平及彼說 建立亦自行
釋曰。四攝者。一佈施攝。二愛語攝。三利行攝。四同
【現代漢語翻譯】 現代漢語譯本： 問：這是什麼？答：是佈施（檀，Dāna）等各種善行。由於四種執著作為障礙，所以無法實行。第一是對於財富的執著，因為對財富極其吝嗇。第二是煩惱的執著，因為對於財富生起貪染。第三是厭倦的執著，因為對於佈施等善行有退縮。第四是知足的執著，因為對於少許的佈施等感到歡喜滿足。實行精進（Vīrya）的人，對治這四種執著，能夠得到不退轉，所以說四種對治的差別。已經說了六波羅蜜（Ṣaṭpāramitā）的功德，接下來講述六波羅蜜互相彰顯。偈頌說： 『相攝及差別，依法亦為因，六度互相成，一切種分別。』 解釋：六波羅蜜互相成就，自然有四種意義。第一是相攝，第二是差別，第三是依法，第四是為因。相攝是指，無畏佈施（Abhaya-dāna）包含持戒（Śīla）和忍辱（Kṣānti）兩種波羅蜜，因為這兩種波羅蜜能夠給予無畏。法佈施（Dharma-dāna）包含禪定（Dhyāna）和智慧（Prajñā）兩種波羅蜜，因為這兩種波羅蜜能夠給予佛法。共同的佈施包含精進一種波羅蜜，因為這種波羅蜜能夠實行兩種佈施。問：持戒包含幾種？答：包含善法戒，一切佈施等都包含在內。像這樣，忍辱等互相包含，應當根據實際情況來理解。差別是指，佈施等六種就是六種佈施，即佈施的佈施、持戒的佈施，乃至般若的佈施。因為在他人相續中建立佈施等。依法是指，所有經典所顯示的，所有佈施等的意義，以及所有佈施等的意義所顯示的經典，處處互相包含，應當知道。為因是指，佈施是持戒等的因。為什麼呢？因為不顧惜財富的人，能夠實行持戒等。持戒也是佈施等的因。為什麼呢？因為比丘（Bhikṣu）受到守護，能夠捨棄一切所有。安住于持戒的人，能夠具足忍辱等。又受持善法戒是爲了佈施等。像這樣，忍辱等互相為因，應當根據實際情況來理解。像這樣說了六波羅蜜的意義后，接下來講述四攝行（Saṃgrahavastu）。偈頌說： 『佈施將愛語，利行並同利，施平及彼說，建立亦自行。』 解釋：四攝是指，第一佈施攝，第二愛語攝，第三利行攝，第四同利。
【English Translation】 English version: Question: What is this? Answer: It refers to practices such as giving (Dāna). These practices are hindered by four attachments, preventing their execution. First, attachment to wealth, due to extreme stinginess. Second, attachment to afflictions, due to defilement arising from wealth. Third, attachment to aversion, due to discouragement in performing acts of giving and other virtuous deeds. Fourth, attachment to contentment, due to being pleased and satisfied with minimal giving. One who practices diligence (Vīrya) counteracts these four attachments and attains non-retrogression; hence, the distinction of four antidotes is mentioned. Having discussed the merits of the Six Perfections (Ṣaṭpāramitā), next, the mutual manifestation of the Six Perfections is explained. The verse states: 'Mutual inclusion and distinction, according to the Dharma and also as cause, the six perfections mutually accomplish, distinguishing all types.' Explanation: The mutual accomplishment of the Six Perfections naturally has four meanings. First, mutual inclusion; second, distinction; third, according to the Dharma; and fourth, as cause. Mutual inclusion means that the giving of fearlessness (Abhaya-dāna) includes the perfections of moral discipline (Śīla) and patience (Kṣānti), because these two perfections can bestow fearlessness. The giving of Dharma (Dharma-dāna) includes the perfections of concentration (Dhyāna) and wisdom (Prajñā), because these two perfections can bestow the Dharma. Joint giving includes the perfection of diligence, because this perfection can perform both types of giving. Question: How many does moral discipline include? Answer: It includes the moral discipline of wholesome dharmas; all giving, etc., are included within it. Likewise, patience, etc., mutually include each other, which should be understood accordingly. Distinction means that the six types of giving, such as the giving of giving, the giving of moral discipline, and even the giving of wisdom (Prajñā), are established in the continuum of others. According to the Dharma means that all the meanings of giving, etc., shown in all the scriptures, and all the scriptures shown by the meanings of giving, etc., mutually include each other in various places, which should be known. As cause means that giving is the cause of moral discipline, etc. Why? Because one who does not cling to wealth can practice moral discipline, etc. Moral discipline is also the cause of giving, etc. Why? Because a monk (Bhikṣu) who is protected can relinquish all possessions. One who abides in moral discipline can perfect patience, etc. Furthermore, upholding the moral discipline of wholesome dharmas is for the sake of giving, etc. Likewise, patience, etc., are mutually causes, which should be understood accordingly. Having explained the meaning of the Six Perfections, next, the Four Means of Guidance (Saṃgrahavastu) are discussed. The verse states: 'Giving, along with loving speech, beneficial conduct, and shared benefit, giving equally and speaking of it, establishing and also practicing oneself.' Explanation: The Four Means of Guidance are: first, giving; second, loving speech; third, beneficial conduct; and fourth, shared benefit.
利攝。施平者。即佈施攝。彼說者。謂愛語攝。說彼波羅蜜義故。建立者謂利行攝。建立眾生於波羅蜜中故。自行者。謂同利攝。建立他已自亦如是行故。問何故說此四攝體。答此說攝他諸方便。偈曰。
攝他四方便 即是四攝性 隨攝亦攝取 正轉及隨轉
釋曰。佈施者。是隨攝方便。由財施隨他身起攝故。愛語者。是攝取方便。由無知疑惑者令受義故。利行者。是正轉方便。由此行諸善轉故。同利者。是隨轉方便。菩薩自如說行眾生知已先未行善亦隨行故。問四攝業云何。偈曰。
令器及令信 令行亦令解 如是作四事 次第四攝業
釋曰。佈施者。能令於法成器。由隨順於財則堪受法故。愛語者。能令於法起信。由教法義彼疑斷故。利行者。能令於法起行。由如法依行故。同利者。能令彼得解脫。由行凈長時得饒益故。是為四攝業。問世尊亦說二攝。此云何。偈曰。
四體說二攝 財攝及法攝 財一法有三 次第攝四攝
釋曰。此四攝體。世尊余處說為二攝。謂財攝法攝。即以二攝攝於四攝。財攝攝初一攝。法攝攝后三攝。問云何攝后三。答法有三種。一所緣法。二所行法。三所凈法。如其次第攝后三攝。應知偈曰。
下中上差別 如是四攝種 倍
【現代漢語翻譯】 現代漢語譯本 利攝（Lì shè）：施予恩惠以攝受他人。施平者，即佈施攝（bù shī shè），也就是佈施的攝受。彼說者，謂愛語攝（ài yǔ shè），用和藹可親的言語來攝受他人。因為宣說波羅蜜（bō luó mì，到達彼岸）的意義。建立者，謂利行攝（lì xíng shè），通過利益眾生的行為來攝受他人。因為使眾生安住于波羅蜜之中。自行者，謂同利攝（tóng lì shè），與眾生共同行利益之事來攝受他人。因為在幫助他人建立之後，自己也同樣如此行持。問：為何要說這四攝的體性？答：這是爲了說明攝受他人的各種方便。偈語說： 『攝他四方便，即是四攝性，隨攝亦攝取，正轉及隨轉。』 解釋：佈施，是隨攝的方便，因為通過財物佈施來隨順他人的需求，從而攝受他們。愛語，是攝取的方便，因為對於無知或有疑惑的人，用愛語使他們接受佛法的意義。利行，是正轉的方便，因為通過這種行為，能使眾生轉向善行。同利，是隨轉的方便，菩薩自己如所說的那樣去行持，眾生知道后，原本沒有行善的也隨之行善。問：四攝的業用是什麼？偈語說： 『令器及令信，令行亦令解，如是作四事，次第四攝業。』 解釋：佈施，能使眾產生為接受佛法的器皿，因為隨順他們的物質需求，他們就能夠接受佛法。愛語，能使眾生對佛法生起信心，因為通過教導佛法，他們的疑惑得以消除。利行，能使眾生開始修行佛法，因為他們會依照佛法去實踐。同利，能使眾生最終得到解脫，因為通過清凈的修行，長時間下來就能獲得利益。這就是四攝的業用。問：世尊也說過二攝，這是什麼？偈語說： 『四體說二攝，財攝及法攝，財一法有三，次第攝四攝。』 解釋：這四攝的體性，世尊在其他地方說是二攝，即財攝和法攝。用這二攝來涵蓋四攝。財攝涵蓋第一個攝，即佈施攝。法攝涵蓋后三個攝，即愛語攝、利行攝和同利攝。問：如何用一個法攝涵蓋后三個攝？答：法有三種：一、所緣法（suǒ yuán fǎ），作為修行對像之法；二、所行法（suǒ xíng fǎ），所修行的法門；三、所凈法（suǒ jìng fǎ），通過修行而凈化的法。按照這個順序，分別涵蓋后三個攝。應該知道，偈語說： 『下中上差別，如是四攝種，倍』
【English Translation】 English version Lì shè (利攝, Beneficence): To embrace others by bestowing favors. Shī píng zhě, jí bù shī shè (施平者，即佈施攝, Giver of equality, namely giving alms): That is, the embrace through giving. Bǐ shuō zhě, wèi ài yǔ shè (彼說者，謂愛語攝, He who speaks, namely loving speech): That is, the embrace through loving speech. Because it explains the meaning of Pāramitā (波羅蜜, Perfection). Jiàn lì zhě, wèi lì xíng shè (建立者，謂利行攝, He who establishes, namely beneficial conduct): That is, the embrace through beneficial conduct. Because it establishes sentient beings in the Pāramitās. Zì xíng zhě, wèi tóng lì shè (自行者，謂同利攝, He who practices himself, namely shared benefit): That is, the embrace through shared benefit. Because after establishing others, one also practices in the same way. Question: Why speak of the nature of these four embraces? Answer: This explains the various means of embracing others. The verse says: 'The four expedient means of embracing others, are precisely the nature of the four embraces, following embrace also embraces, correct turning and following turning.' Explanation: Giving alms is the expedient means of following embrace, because through giving material goods, one follows the needs of others, thereby embracing them. Loving speech is the expedient means of embracing, because for those who are ignorant or have doubts, loving speech enables them to receive the meaning of the Dharma. Beneficial conduct is the expedient means of correct turning, because through this conduct, sentient beings turn towards virtuous actions. Shared benefit is the expedient means of following turning, the Bodhisattva himself practices as he preaches, and when sentient beings know this, those who did not originally practice virtue also follow and practice it. Question: What are the karmic functions of the four embraces? The verse says: 'Enabling to be a vessel and enabling faith, enabling practice and also enabling understanding, thus performing these four actions, in sequence are the karmic functions of the four embraces.' Explanation: Giving alms enables sentient beings to become vessels for receiving the Dharma, because by complying with their material needs, they are able to receive the Dharma. Loving speech enables sentient beings to generate faith in the Dharma, because through teaching the meaning of the Dharma, their doubts are dispelled. Beneficial conduct enables sentient beings to begin practicing the Dharma, because they will practice according to the Dharma. Shared benefit enables them to ultimately attain liberation, because through pure practice, they will receive benefits over a long period of time. These are the karmic functions of the four embraces. Question: The World Honored One also spoke of two embraces, what are these? The verse says: 'The four bodies speak of two embraces, material embrace and Dharma embrace, material is one, Dharma has three, in sequence embracing the four embraces.' Explanation: The nature of these four embraces, the World Honored One elsewhere speaks of as two embraces, namely material embrace and Dharma embrace. Using these two embraces to encompass the four embraces. Material embrace encompasses the first embrace, namely the embrace through giving alms. Dharma embrace encompasses the latter three embraces, namely the embrace through loving speech, beneficial conduct, and shared benefit. Question: How does one Dharma embrace encompass the latter three embraces? Answer: Dharma has three types: first, the object of focus Dharma (suǒ yuán fǎ, 所緣法), the Dharma as the object of practice; second, the Dharma to be practiced (suǒ xíng fǎ, 所行法), the Dharma methods to be cultivated; third, the Dharma to be purified (suǒ jìng fǎ, 所凈法), the Dharma purified through practice. In this order, they respectively encompass the latter three embraces. It should be known, the verse says: 'Lower, middle, and upper differences, thus are the types of the four embraces, times'
無及倍有 亦純合三益
釋曰。四攝種差別有三。謂下中上。由諸菩薩攝三乘人差別故。由此三種差別次第復有三益。一倍無益二倍有益。三純有益。倍無益者。謂解行地菩薩攝。倍有益者。謂入大地菩薩攝。純有益者。謂八地已上菩薩攝。由彼決定能令眾產生就故。偈曰。
菩薩欲攝眾 依此四方便 大利及易成 得贊三益故
釋曰。若諸菩薩欲攝徒眾者。一切皆須依此四攝以為方便。何以故。由一切大利得成就故。由是樂易方便故。由得諸佛稱揚故。偈曰。
四攝於三世 恒時攝眾生 成就眾生道 非余唯四攝
釋曰。此四攝於三世中已攝當攝現攝一切眾生。是故此四攝是成熟眾生道。非余諸道。余道無體故。別說六度四攝已。次以一偈總結前義。偈曰。
不著及寂靜 能耐將意勇 不動並離相 亦攝攝眾生
釋曰。此偈上三句結六度義。下一句結四攝義。偈義如前解。菩薩以此六行行此四攝。顯示六波羅蜜。成就自利利他。四攝成就亦爾。是故如其次第。先說六度。后說四攝。度攝品究竟。
大乘莊嚴經論卷第八 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第九
無著菩薩造
大唐天竺三
【現代漢語翻譯】 現代漢語譯本 『無及倍有，亦純合三益』
解釋：四攝（Sì Shè，四種菩薩攝受眾生的方法，包括佈施、愛語、利行、同事）的種類差別有三種，即下、中、上。這是由於諸菩薩攝受三乘（Sān Shèng，聲聞乘、緣覺乘、菩薩乘）人的差別所致。由此三種差別次第又有三種利益：一、倍無益；二、倍有益；三、純有益。倍無益者，是指解行地菩薩所攝受的。倍有益者，是指入大地菩薩所攝受的。純有益者，是指八地以上的菩薩所攝受的。因為他們決定能夠令眾產生就。偈頌說：
『菩薩欲攝眾，依此四方便，大利及易成，得贊三益故』
解釋：如果諸菩薩想要攝受徒眾，一切都必須依靠這四攝作為方便。為什麼呢？因為一切大利都能成就的緣故。因為這是快樂容易的方便的緣故。因為能得到諸佛稱揚的緣故。偈頌說：
『四攝於三世，恒時攝眾生，成就眾生道，非余唯四攝』
解釋：這四攝在三世（Sān Shì，過去、現在、未來）中，已經攝受、將要攝受、現在攝受一切眾生。所以這四攝是成熟眾生之道，不是其他諸道。因為其他道沒有實體。分別說完六度（Liù Dù，佈施、持戒、忍辱、精進、禪定、智慧）和四攝后，接下來用一個偈頌總結前面的意義。偈頌說：
『不著及寂靜，能耐將意勇，不動並離相，亦攝攝眾生』
解釋：這個偈頌的前三句總結六度的意義，下一句總結四攝的意義。偈頌的意義如前面所解釋的。菩薩用這六行來行持這四攝，顯示六波羅蜜（Liù Bō Luó Mì，六度的另一種說法），成就自利利他。四攝的成就也是如此。所以按照次第，先說六度，后說四攝。度攝品究竟。
《大乘莊嚴經論》卷第八 《大正藏》第31冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第九
無著菩薩造
大唐天竺三藏波羅頗蜜多譯
【English Translation】 English version 'Without and double with, also purely combine three benefits'
Explanation: The differences in the types of the Four Sangraha-vastus (Sì Shè, Four Ways of Gaining Disciples, namely giving, kind speech, beneficial action, and cooperation) are threefold: lower, middle, and upper. This is due to the differences in how the Bodhisattvas gather beings of the Three Vehicles (Sān Shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). From these three types of differences, there are three benefits in order: one, double without benefit; two, double with benefit; three, purely with benefit. 'Double without benefit' refers to those gathered by Bodhisattvas in the stage of understanding and practice. 'Double with benefit' refers to those gathered by Bodhisattvas who have entered the Great Grounds. 'Purely with benefit' refers to those gathered by Bodhisattvas above the Eighth Ground. Because they are definitely able to enable beings to achieve. The verse says:
'Bodhisattvas wishing to gather beings, rely on these four expedients, great benefit and easy accomplishment, obtain praise for three benefits'
Explanation: If Bodhisattvas wish to gather disciples, all must rely on these Four Sangraha-vastus as expedients. Why? Because all great benefits can be achieved. Because this is a joyful and easy expedient. Because one can obtain the praise of all Buddhas. The verse says:
'The Four Sangraha-vastus in the Three Times, constantly gather beings, accomplish the path of beings, not other, only the Four Sangraha-vastus'
Explanation: These Four Sangraha-vastus in the Three Times (Sān Shì, past, present, and future) have already gathered, will gather, and are now gathering all beings. Therefore, these Four Sangraha-vastus are the path to mature beings, not other paths. Because other paths have no substance. After separately explaining the Six Perfections (Liù Dù, giving, morality, patience, diligence, concentration, and wisdom) and the Four Sangraha-vastus, next, a verse is used to summarize the preceding meaning. The verse says:
'Non-attachment and tranquility, able to endure and courageous in intention, immovability and detachment from characteristics, also gather and gather beings'
Explanation: The first three lines of this verse summarize the meaning of the Six Perfections, and the last line summarizes the meaning of the Four Sangraha-vastus. The meaning of the verse is as explained before. Bodhisattvas use these six practices to practice these Four Sangraha-vastus, displaying the Six Paramitas (Liù Bō Luó Mì, another way of saying the Six Perfections), accomplishing self-benefit and benefiting others. The accomplishment of the Four Sangraha-vastus is also like this. Therefore, in order, first the Six Perfections are explained, and then the Four Sangraha-vastus are explained. The chapter on Perfections and Gathering is complete.
《Treatise on the Ornament of the Great Vehicle》 Volume 8 《Taisho Tripitaka》 Volume 31 No. 1604 《Treatise on the Ornament of the Great Vehicle》
《Treatise on the Ornament of the Great Vehicle》 Volume 9
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Paramārtha from India of the Great Tang Dynasty
藏波羅頗蜜多羅譯
供養品第十八
釋曰。已說業所聚集諸行。未說供養如來。此供養今當說。偈曰。
依物緣迴向 因智田依止 如是八供養 供養諸如來
釋曰。略說供養如來有八種。何謂為八。一者依供養。二者物供養。三者緣起供養。四者回向供養。五者因供養。六者智供養。七者田供養。八者依止供養。問此八義云何。偈曰。
現前不現前 衣服飲食等 深起善凈心 為滿於二聚 常愿生佛世 三輪不分別 成熟諸眾生 最後十一種
釋曰。此二偈八句顯示前八義。應知現前不現前者。謂依供養。依現在及過去未來諸佛而供養故。衣服飲食等者。謂物供養。以衣服等而供養故。深起善凈心者。謂緣起供養。以深凈信心而供養故。為滿於二聚者。謂迴向供養。為滿福智二聚而供養故。常愿生佛世者。謂因供養。由有宿願愿生佛世。令我有益不虛供養故。三輪不分別者謂智供養。設供受供供具三事不可得故。成熟諸眾生者。謂田供養。眾生為田。教彼供養令種善根故。最後十一種者。謂依止供養。此依止有十一種。一者依止物。由依財物而供養故。二者依止思惟。由依味思惟隨喜思惟希望思惟故。三者依止信。由信大乘發菩提心故。四者依止愿。由發弘
【現代漢語翻譯】 現代漢語譯本 藏波羅頗蜜多羅譯
供養品第十八
釋曰：已經說了由業所聚集的各種行為，但還沒有說供養如來。現在應當說供養。偈頌說：
『依物緣迴向，因智田依止，如是八供養，供養諸如來。』
釋曰：簡略地說，供養如來有八種。哪八種呢？一是依供養，二是物供養，三是緣起供養，四是迴向供養，五是因供養，六是智供養，七是田供養，八是依止供養。問：這八種意義是什麼呢？偈頌說：
『現前不現前，衣服飲食等，深起善凈心，為滿於二聚，常愿生佛世，三輪不分別，成熟諸眾生，最後十一種。』
釋曰：這兩偈八句顯示了前面的八種意義，應當知道『現前不現前』是指依供養，因為是依據現在、過去和未來諸佛而供養的緣故。『衣服飲食等』是指物供養，因為用衣服等來供養的緣故。『深起善凈心』是指緣起供養，因為以深厚的清凈信心來供養的緣故。『為滿於二聚』是指回向供養，爲了圓滿福德和智慧二種積聚而供養的緣故。『常愿生佛世』是指因供養，因為有往昔的願望，希望生在有佛出世的時代，使我的供養有益而不虛妄的緣故。『三輪不分別』是指智供養，因為能供養者、所供養的對象和供養的物品這三者都不可得的緣故。『成熟諸眾生』是指田供養，眾生如同田地，教導他們供養，使他們種下善根的緣故。『最後十一種』是指依止供養，這種依止有十一種。一是依止物，因為依靠財物而供養的緣故。二是依止思惟，因為依靠對滋味的思惟、隨喜的思惟、希望的思惟的緣故。三是依止信，因為相信大乘，發起菩提心的緣故。四是依止愿，因為發起弘
【English Translation】 English version Translated by Zang Boluo Po Mi Duo Luo
Chapter 18: Offerings
Explanation: Having spoken of the actions accumulated by karma, but not yet of offering to the Tathagata (如來), this offering shall now be discussed. The verse says:
'Relying, object, condition, dedication, cause, wisdom, field, dependence, these are the eight offerings, offered to all Tathagatas.'
Explanation: Briefly, there are eight types of offerings to the Tathagata. What are the eight? First, relying offering; second, object offering; third, conditioned arising offering; fourth, dedication offering; fifth, cause offering; sixth, wisdom offering; seventh, field offering; eighth, dependence offering. Question: What are the meanings of these eight? The verse says:
'Present and not present, clothing, food, and drink, etc., deeply arising good and pure mind, to fulfill the two accumulations, constantly wishing to be born in a Buddha-world, the three wheels without differentiation, maturing all sentient beings, the final eleven kinds.'
Explanation: These two verses and eight lines reveal the preceding eight meanings. It should be known that 'present and not present' refers to relying offering, because it is offering based on the Buddhas of the present, past, and future. 'Clothing, food, and drink, etc.' refers to object offering, because it is offering with clothing, etc. 'Deeply arising good and pure mind' refers to conditioned arising offering, because it is offering with deep and pure faith. 'To fulfill the two accumulations' refers to dedication offering, because it is offering to fulfill the two accumulations of merit and wisdom. 'Constantly wishing to be born in a Buddha-world' refers to cause offering, because there is a past vow to be born in a world where a Buddha appears, so that my offering may be beneficial and not in vain. 'The three wheels without differentiation' refers to wisdom offering, because the giver, the receiver, and the object of offering are all unobtainable. 'Maturing all sentient beings' refers to field offering, sentient beings are like fields, teaching them to make offerings so that they may plant roots of goodness. 'The final eleven kinds' refers to dependence offering. This dependence has eleven kinds. First, dependence on objects, because offering relies on material possessions. Second, dependence on thought, because it relies on thinking about taste, joyful thinking, and hopeful thinking. Third, dependence on faith, because believing in the Mahayana (大乘), one generates Bodhicitta (菩提心). Fourth, dependence on vows, because generating great
誓願故。五者依止悲。由憐愍眾生故。六者依止忍。由難行能行故。七者依止行。由諸波羅蜜故。八者依止正念。由如法不倒故。九者依止正見。由如實覺了故。十者依止解脫。由聲聞煩惱滅故。十一者依止真實。由得大菩提故。問供養種差別云何。偈曰。
因果及內外 粗細與大小 亦遠近差別 是名供養種
釋曰。世等差別為供養種差別。彼過去為因。現在為果現在為因未來為果。如是因果謂去來今。應知內者自供養。外者令他供養。粗者利供養。細者隨順供養。小者劣供養。大者勝供養。有慢者為劣。無慢者為勝。三輪不分別故。遠者欲后時供養近者即今時供養。複次隔世供養者為遠。無間供養者為近。複次發願于未來欲供養者為遠。發願于現在即供養者為近。問何等供養如來為最上供養。偈曰。
供養諸如來 最上由自意 信心通方便 和合五勝故
釋曰。五種自意供養如來。應知此供養為最上供養。何謂為五一者凈信。二者深心。三者神通。四者方便。五者和合。凈信者。于大乘法說供養處生凈信故。深心者此心有九種。一味心。二隨喜心。三希望心。四無厭心。五廣大心。六勝喜心。七勝利心。八無染心。九善凈心。此九心如修諸波羅蜜中說。神通者。謂依虛空藏等諸
【現代漢語翻譯】 現代漢語譯本： 誓願的緣故。第五，依止悲心（karuna）。由於憐憫眾生的緣故。第六，依止忍辱（ksanti）。由於難行能行的緣故。第七，依止修行（carya）。由於諸波羅蜜（paramita）的緣故。第八，依止正念（smrti）。由於如法不顛倒的緣故。第九，依止正見（samyag-drsti）。由於如實覺了的緣故。第十，依止解脫（vimoksa）。由於聲聞（sravaka）煩惱滅盡的緣故。第十一，依止真實（satya）。由於獲得大菩提（maha-bodhi）的緣故。 問：供養的種類差別是什麼？偈頌說： 『因果及內外，粗細與大小，亦遠近差別，是名供養種。』 解釋說：世間等差別是供養種類的差別。過去是因，現在是果；現在是因，未來是果。像這樣，因果是指過去、現在、未來。應當知道，內是指自己供養，外是指令他人供養。粗是指利益供養，細是指隨順供養。小是指劣供養，大是指勝供養。有慢心的是劣供養，沒有慢心的是勝供養，因為三輪體空不分別的緣故。遠是指希望以後供養，近是指現在就供養。再次，隔世供養是遠，無間供養是近。再次，發願在未來想要供養是遠，發願在現在就供養是近。問：什麼樣的供養如來（tathagata）是最上的供養？偈頌說： 『供養諸如來，最上由自意，信心通方便，和合五勝故。』 解釋說：五種自意供養如來，應當知道這種供養是最上的供養。哪五種呢？第一是凈信（prasada），第二是深心（adhyasaya），第三是神通（abhijna），第四是方便（upaya），第五是和合（samagra）。凈信是指對於大乘佛法所說的供養之處生起凈信的緣故。深心是指此心有九種：一、一味心，二、隨喜心，三、希望心，四、無厭心，五、廣大心，六、勝喜心，七、勝利心，八、無染心，九、善凈心。這九種心如在修諸波羅蜜中說的那樣。神通是指依止虛空藏（Akasagarbha）等諸
【English Translation】 English version: Because of vows. Fifth, relying on compassion (karuna). Because of compassion for sentient beings. Sixth, relying on patience (ksanti). Because of being able to do what is difficult to do. Seventh, relying on practice (carya). Because of the perfections (paramita). Eighth, relying on right mindfulness (smrti). Because of being in accordance with the Dharma and not being inverted. Ninth, relying on right view (samyag-drsti). Because of truly realizing. Tenth, relying on liberation (vimoksa). Because the afflictions of the Hearers (sravaka) are extinguished. Eleventh, relying on truth (satya). Because of attaining great enlightenment (maha-bodhi). Question: What are the differences in the types of offerings? The verse says: 'Cause and effect, internal and external, coarse and fine, large and small, also differences of near and far, these are called types of offerings.' Explanation: Differences such as worldly things are differences in the types of offerings. The past is the cause, the present is the effect; the present is the cause, the future is the effect. Thus, cause and effect refer to the past, present, and future. It should be known that 'internal' refers to offering oneself, 'external' refers to causing others to make offerings. 'Coarse' refers to beneficial offerings, 'fine' refers to compliant offerings. 'Small' refers to inferior offerings, 'large' refers to superior offerings. Having arrogance is inferior, not having arrogance is superior, because the three wheels are empty and without discrimination. 'Far' refers to hoping to make offerings later, 'near' refers to making offerings now. Furthermore, making offerings in another life is 'far,' making offerings without interruption is 'near.' Furthermore, vowing to make offerings in the future is 'far,' vowing to make offerings now is 'near.' Question: What kind of offering to the Tathagata (tathagata) is the most supreme offering? The verse says: 'Offering to all the Tathagatas, the most supreme is from one's own intention, faith, penetration, and skillful means, harmonizing the five excellences.' Explanation: The five kinds of offerings to the Tathagata from one's own intention, it should be known that this offering is the most supreme offering. What are the five? First is pure faith (prasada), second is profound mind (adhyasaya), third is supernormal power (abhijna), fourth is skillful means (upaya), fifth is harmony (samagra). Pure faith refers to generating pure faith in the places of offering spoken of in the Mahayana Dharma. Profound mind refers to this mind having nine aspects: 1. single-flavored mind, 2. rejoicing mind, 3. hopeful mind, 4. unwearied mind, 5. vast mind, 6. supremely joyful mind, 7. victorious mind, 8. undefiled mind, 9. virtuous and pure mind. These nine minds are as described in the practice of the perfections. Supernormal power refers to relying on the various
三摩提故。方便者。謂無分別智方便攝故。和合者。謂一切諸大菩薩和合一果入一切果故。供養品究竟。
大乘莊嚴經論親近品第十九
釋曰。已說供養如來。云何親近善知識。偈曰。
如前供養佛 略說有八種 親近於善友 應知八亦然
釋曰。應知親近善知識亦有依等八種。問此中八義復云何。偈曰。
調靜除德增 有勇阿含富 覺真善說法 悲深離退減
釋曰。此偈顯示第一依親近。若善知識具足十種功德者。應堪親近。何謂為十。一者調伏。二者寂靜。三者惑除。四者德增。五者有勇。六者經富。七者覺真。八者善說。九者悲深。十者離退。調伏者與戒相應由根調故。寂靜者。與定相應由內攝故。惑除者。信念與慧相應煩惱斷故。德增者。戒定慧具不缺減故。有勇者。利益他時不疲惓故。經富者。得多聞故。覺真者。了實義故。善說者。不顛倒故。悲深者。絕希望故。離退者。於一切時恭敬說故。偈曰。
敬養及給侍 身心亦相應 愿樂及以時 下心為緣起
釋曰。此偈上半顯示物親近。下半顯示緣起親近。物親近有三。一者財。謂恭敬供養。二者身。謂隨順給侍。三者心。謂給侍時身心相應。緣起親近亦有三種。一者愿樂。二者知時。三者
【現代漢語翻譯】 現代漢語譯本： 『三摩提』（Samadhi，定）的緣故。『方便』是指無分別智的方便攝持的緣故。『和合』是指一切諸大菩薩和合為一個果，進入一切果的緣故。供養品到此究竟。
《大乘莊嚴經論》親近品第十九
解釋：已經說了供養如來，如何親近善知識呢？偈頌說：
『如前供養佛，略說有八種，親近於善友，應知八亦然。』
解釋：應當知道親近善知識也有依等八種。問：這其中的八義又是什麼呢？偈頌說：
『調靜除德增，有勇阿含富，覺真善說法，悲深離退減。』
解釋：此偈顯示第一依親近。如果善知識具足十種功德，就應該可以親近。哪十種呢？一是調伏，二是寂靜，三是惑除，四是德增，五是有勇，六是經富，七是覺真，八是善說，九是悲深，十是離退。『調伏』是與戒律相應，因為根器調柔的緣故。『寂靜』是與禪定相應，因為內心攝持的緣故。『惑除』是信念與智慧相應，煩惱斷除的緣故。『德增』是戒定慧具足而不缺少。『有勇』是利益他人的時候不疲倦。『經富』是多聞的緣故。『覺真』是了達真實義的緣故。『善說』是不顛倒的緣故。『悲深』是斷絕希望的緣故。『離退』是在一切時候恭敬演說的緣故。偈頌說：
『敬養及給侍，身心亦相應，愿樂及以時，下心為緣起。』
解釋：此偈上半部分顯示物質上的親近，下半部分顯示緣起上的親近。物質上的親近有三種：一是財物，即恭敬供養；二是身體，即隨順給侍；三是心意，即給侍時身心相應。緣起上的親近也有三種：一是愿樂，二是知時，三是下心。
【English Translation】 English version: Because of 『Samadhi』 (concentration). 『Expedient』 means because of the expedient means of non-discriminating wisdom. 『Harmonious union』 means because all the great Bodhisattvas harmoniously unite into one fruit, entering all fruits. The chapter on offerings is complete.
《Mahāyāna-sūtrālaṃkāra》, Chapter Nineteen on Approaching (Virtuous Friends)
Explanation: Having spoken of offering to the Tathāgata, how does one draw near to a virtuous friend? The verse says:
『As before, offering to the Buddha, briefly speaking, there are eight kinds; drawing near to a virtuous friend, one should know that eight are also thus.』
Explanation: One should know that drawing near to a virtuous friend also has eight kinds, such as reliance. Question: What are the eight meanings in this? The verse says:
『Tamed, tranquil, removing faults, increasing virtues, courageous, rich in Āgama (scriptures), awakened to truth, skillful in teaching, deeply compassionate, free from regression and decrease.』
Explanation: This verse shows the first, reliance-based, drawing near. If a virtuous friend possesses ten kinds of merits, then one should be able to draw near. What are the ten? First, tamed; second, tranquil; third, faults removed; fourth, virtues increased; fifth, courageous; sixth, rich in scriptures; seventh, awakened to truth; eighth, skillful in teaching; ninth, deeply compassionate; tenth, free from regression. 『Tamed』 is corresponding with precepts, because the faculties are tamed. 『Tranquil』 is corresponding with samādhi (concentration), because of inner containment. 『Faults removed』 is faith and wisdom corresponding, because afflictions are cut off. 『Virtues increased』 is precepts, samādhi (concentration), and wisdom being complete and not lacking. 『Courageous』 is not being weary when benefiting others. 『Rich in scriptures』 is because of much learning. 『Awakened to truth』 is because of understanding the true meaning. 『Skillful in teaching』 is because of not being inverted. 『Deeply compassionate』 is because of cutting off hope. 『Free from regression』 is because of respectfully speaking at all times. The verse says:
『Respectful nurturing and service, body and mind also corresponding, wishing joy and knowing the time, a humble mind is the arising condition.』
Explanation: The first half of this verse shows material drawing near, and the second half shows conditioned arising drawing near. Material drawing near has three aspects: first, wealth, which is respectful offering; second, body, which is compliant service; third, mind, which is body and mind corresponding during service. Conditioned arising drawing near also has three aspects: first, wishing joy; second, knowing the time; third, a humble mind.
除慢。偈曰。
為離於貪著 為求隨順行 隨順如所教 以此令彼喜
釋曰。此偈上半顯示迴向親近。下半顯示因親近。迴向親近者。不為貪著利養故。但為隨順修行故。因親近者。菩薩如所教授隨順修行。為親近善知識因。何以故。菩薩以此隨順令彼善知識心生歡喜故。偈曰。
善解於三乘 自乘令成就 成生及凈土 為法不為財
釋曰。此偈顯示智田依止三種親近。善解於三乘自乘令成就者。顯示智親近。善解三乘者由智故。成生及凈土者。顯示田親近。田有二種。一眾生田。二佛土田。問此二云何名田。答自所聞法于眾生相續中而建立故。隨所住佛土修清凈因故。為法不為財者顯示依止親近。菩薩但以法利具足為依止。是故親近善知識。不以財利具足為依止故。問親近善知識種差別云何。偈曰。
因果及隨法 內外與粗細 勝劣亦遠近 是謂種差別
釋曰。因果差別者。謂過去親近為因。現在親近為果。現在親近為因。未來親近為果。隨法差別者。謂善知識所流法門。隨其差別而修行故。內外差別者。自親近為內。令他親近為外。粗細差別者。自聽為粗。內心思惟為細。勝劣差別者。有慢親近為劣。無慢親近為勝。遠近差別者。現在趣中親近為近。生報趣中
【現代漢語翻譯】 現代漢語譯本： 除慢。偈曰： 『爲了遠離貪著，爲了尋求隨順修行，隨順如善知識所教導的，用這個來使他們歡喜。』 釋曰：這首偈的上半部分顯示了迴向親近，下半部分顯示了因親近。迴向親近是指，不爲了貪圖利養的緣故，僅僅是爲了隨順修行。因親近是指，菩薩如善知識所教授的那樣隨順修行，這是親近善知識的原因。為什麼呢？因為菩薩用這種隨順來使那些善知識心中生起歡喜的緣故。偈曰： 『善於理解三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana），使自己的乘（yana）得到成就，成就眾生和清凈佛土，爲了佛法而不是爲了錢財。』 釋曰：這首偈顯示了在智慧、眾生和佛土這三種田地上的依止親近。『善於理解三乘，使自己的乘得到成就』，顯示了智慧上的親近。因為通過智慧才能善於理解三乘。『成就眾生和清凈佛土』，顯示了田地上的親近。田地有兩種：一是眾生田，二是佛土田。問：這兩種為什麼被稱為田地呢？答：因為自己所聽聞的佛法在眾生的相續中建立，並且隨所居住的佛土修習清凈的因。『爲了佛法而不是爲了錢財』，顯示了依止上的親近。菩薩僅僅以佛法的利益具足作為依止，因此親近善知識，而不是以錢財利益具足作為依止。問：親近善知識的種類差別是什麼呢？偈曰： 『因和果，以及隨順佛法，內在和外在，粗略和細微，殊勝和低劣，以及遠和近，這些就是種類的差別。』 釋曰：因果的差別是指，過去親近善知識是因，現在親近善知識是果；現在親近善知識是因，未來親近善知識是果。隨順佛法的差別是指，隨順善知識所流傳的法門，隨著它的差別而修行。內外的差別是指，自己親近善知識是內，令他人親近善知識是外。粗細的差別是指，自己聽聞佛法是粗，內心思維佛法是細。勝劣的差別是指，懷著傲慢親近善知識是低劣，沒有傲慢親近善知識是殊勝。遠近的差別是指，在現在這一生中親近善知識是近，在來世的果報中
【English Translation】 English version: Eliminating Arrogance. A verse says: 『In order to be apart from greed and attachment, in order to seek compliant practice, complying as taught, with this, make them happy.』 Explanation: The first half of this verse shows directing closeness, and the second half shows the cause of closeness. Directing closeness means not being for the sake of greed and gain, but only for the sake of compliant practice. The cause of closeness means that the Bodhisattva practices compliantly as taught by the virtuous friend, which is the reason for being close to a virtuous friend. Why? Because the Bodhisattva uses this compliance to make those virtuous friends happy in their hearts. A verse says: 『Well versed in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), enabling one's own vehicle (yana) to be accomplished, accomplishing sentient beings and pure lands, for the Dharma and not for wealth.』 Explanation: This verse shows relying on closeness in the three fields of wisdom, sentient beings, and Buddha lands. 『Well versed in the Three Vehicles, enabling one's own vehicle to be accomplished』 shows closeness in wisdom. Because one can be well versed in the Three Vehicles through wisdom. 『Accomplishing sentient beings and pure lands』 shows closeness in the field. There are two kinds of fields: one is the field of sentient beings, and the other is the field of Buddha lands. Question: Why are these two called fields? Answer: Because the Dharma one has heard is established in the continuum of sentient beings, and one cultivates pure causes in the Buddha land where one resides. 『For the Dharma and not for wealth』 shows relying on closeness. The Bodhisattva only takes the completeness of the benefits of the Dharma as reliance, therefore being close to a virtuous friend, not taking the completeness of wealth and benefits as reliance. Question: What are the differences in the types of closeness to virtuous friends? A verse says: 『Cause and effect, and following the Dharma, internal and external, coarse and subtle, superior and inferior, also far and near, these are called the differences in types.』 Explanation: The difference between cause and effect refers to past closeness as the cause, and present closeness as the effect; present closeness as the cause, and future closeness as the effect. The difference in following the Dharma refers to following the Dharma doors transmitted by the virtuous friend, and practicing according to its differences. The difference between internal and external refers to oneself being close to the virtuous friend as internal, and causing others to be close to the virtuous friend as external. The difference between coarse and subtle refers to oneself listening to the Dharma as coarse, and contemplating the Dharma internally as subtle. The difference between superior and inferior refers to being close to the virtuous friend with arrogance as inferior, and being close to the virtuous friend without arrogance as superior. The difference between far and near refers to being close to the virtuous friend in this present life as near, and in future lives
親近為遠。複次生報趣中親近為近。后報趣中親近為遠。複次無間親近為近。隔世親近為遠。複次愿于現在親近為近。愿于未來親近為遠。問何等親近善知識得為最上。偈曰。
親近善友勝 自意五如前 信心通方便 和合等別故
釋曰。如前供養諸佛。由五種自意故得為最勝。謂凈信深心神通方便和合。此中親近善知識最勝亦爾。由凈信者。于大乘經說。親近處生凈信故。由深心者。心亦九種。謂味心乃至善凈心。親近修行故。由神通者。謂依虛空藏等三摩提而親近故。由方便者。謂依無分別智攝故。由和合者。諸大菩薩以一果入一切果故。親近品究竟。
大乘莊嚴經論梵住品第二十
釋曰。菩薩所修四梵住此云何。偈曰。
梵住有四種 一一有四相 治障與合智 轉境及成生
釋曰。梵住者。謂四無量。即慈悲喜捨。此中應知菩薩四無量。一一各有四種相。一治障。由所治斷故。二合智。得無分別智對治勝故。三轉境。由眾生緣法緣無緣故。四成生。由作勝業成就眾生故。問何等眾生為眾生緣。何等法及無緣為法緣及無緣。偈曰。
樂苦喜煩惱 如是眾生緣 法緣說彼法 無緣即彼如
釋曰。四種眾生聚是眾生緣。一求樂眾生聚。二有苦眾生聚。
【現代漢語翻譯】 現代漢語譯本： 親近有遠近之分。再次，在來世的報應中，親近今生的善知識是近，親近來世的善知識是遠。再次，無間斷的親近是近，隔世的親近是遠。再次，希望現在就親近是近，希望未來才親近是遠。問：如何親近善知識才能達到最上乘？偈語說：
『親近善友勝，自意五如前，信心通方便，和合等別故。』
解釋：如同之前供養諸佛，由於五種自意（自己的意願）才能達到最殊勝，即清凈的信心、深刻的用心、神通、方便和和合。這裡親近善知識達到最殊勝也是如此。由於清凈的信心，在大乘經典中說，在親近之處生起清凈的信心。由於深刻的用心，心也有九種，即味心乃至善凈心，通過親近修行而得。由於神通，即依靠虛空藏等三摩提（Samadhi，三昧、禪定）而親近。由於方便，即依靠無分別智的攝持。由於和合，諸大菩薩以一個果位進入一切果位。親近品到此結束。
大乘莊嚴經論梵住品第二十
解釋：菩薩所修的四梵住（caturbrahmavihara）是什麼？偈語說：
『梵住有四種，一一有四相，治障與合智，轉境及成生。』
解釋：梵住，即四無量心，也就是慈（maitrī）、悲（karuṇā）、喜（muditā）、舍（upekṣā）。這裡應該知道菩薩的四無量心，每一個都有四種相。一是治障，由於所要對治的煩惱被斷除。二是合智，得到無分別智的殊勝對治。三是轉境，由於眾生緣、法緣、無緣的緣故。四是成生，由於造作殊勝的業而成就眾生。問：什麼樣的眾生是眾生緣？什麼樣的法和無緣是法緣和無緣？偈語說：
『樂苦喜煩惱，如是眾生緣，法緣說彼法，無緣即彼如。』
解釋：四種眾生聚集在一起是眾生緣。一是追求快樂的眾生聚集在一起，二是有痛苦的眾生聚集在一起。
【English Translation】 English version: Proximity has degrees of distance. Furthermore, in the retribution of future lives, being close to a Kalyāṇamitra (善知識, virtuous friend) in this life is near, while being close to a Kalyāṇamitra in a future life is far. Furthermore, uninterrupted closeness is near, while closeness separated by lifetimes is far. Furthermore, wishing to be close now is near, while wishing to be close in the future is far. Question: How can one be closest to a Kalyāṇamitra? The verse says:
'Being close to a virtuous friend is superior, the five self-intentions are as before, confidence penetrates expedient means, harmony is equal and distinct.'
Explanation: As before, offering to all Buddhas, one attains the most excellent due to five kinds of self-intention, namely, pure faith, profound mind, spiritual power, expedient means, and harmony. Here, being closest to a Kalyāṇamitra is also like this. Due to pure faith, it is said in the Mahāyāna sutras that pure faith arises in the place of closeness. Due to profound mind, the mind also has nine kinds, namely, the mind of taste up to the mind of pure goodness, attained through close practice. Due to spiritual power, namely, relying on Samādhi (三摩提, concentration) such as the Ākāśagarbha (虛空藏) and being close. Due to expedient means, namely, being embraced by non-discriminating wisdom. Due to harmony, all great Bodhisattvas enter all fruits with one fruit. The chapter on closeness ends here.
Mahāyāna-sūtrālaṃkāra-śāstra, Chapter Twenty on Brahmavihāras (梵住品)
Explanation: What are the four Brahmavihāras (梵住) cultivated by Bodhisattvas? The verse says:
'The Brahmavihāras have four kinds, each has four aspects, curing obstacles and combining wisdom, transforming realms and accomplishing beings.'
Explanation: Brahmavihāras refer to the four immeasurables, namely, loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā). Here, it should be known that each of the four immeasurables of a Bodhisattva has four aspects. First, curing obstacles, because the afflictions to be cured are severed. Second, combining wisdom, attaining the superior antidote of non-discriminating wisdom. Third, transforming realms, due to the conditions of sentient beings, the conditions of Dharma, and the conditions of non-condition. Fourth, accomplishing beings, due to creating superior karma and accomplishing sentient beings. Question: What kind of sentient beings are the conditions of sentient beings? What kind of Dharma and non-condition are the conditions of Dharma and non-condition? The verse says:
'Pleasure, suffering, joy, afflictions, such are the conditions of sentient beings, the conditions of Dharma speak of those Dharmas, non-condition is that Suchness.'
Explanation: Four kinds of sentient beings gathered together are the conditions of sentient beings. First, sentient beings gathered together seeking pleasure, second, sentient beings gathered together experiencing suffering.
三有喜眾生聚。四煩惱眾生聚。慈者于求樂眾生聚起與樂行。悲者于有苦眾生聚起拔苦行。喜者于有喜眾生聚起不離行。舍者于諸受起煩惱眾生聚起令離行。是名眾生緣。法緣者。即是說彼四種梵住法。說名法緣。無緣者。即是彼如以無分別故。說名無緣。偈曰。
及彼如義故 忍位得清凈 身口業所攝 亦盡諸煩惱
釋曰。彼四種行應知。無緣慈者。以如緣故。八地無生法忍時得。一切善根亦得圓滿。彼清凈故。及慈所依身口二業所攝者。諸煩惱亦盡。如煩惱所緣。說意自體諸煩惱斷。斷所緣故。如是修多羅中說。問彼四梵住何等行差別。偈曰。
有動及不動 亦啖及不啖 應知四梵住 如是行差別
釋曰。彼四梵住應知。有四種行差別。一者動。二者不動。三者啖。四者不啖。動者退分。可退故。不動者。住分及勝分。不可退故。啖者染污。貪著樂味無大心故。不啖者。不染污也。此退等行。是梵住差別。諸菩薩住不動及不啖中。不住于動及啖中。問梵住種差別云何。偈曰。
前六及前二 下地亦下心 相似等為下 翻下則為上
釋曰。下上差別者。彼不定地自性。前六品為下。一切定地前二品亦為下。謂軟軟軟中下地亦為下。謂下七地菩薩觀上地故。下心亦
【現代漢語翻譯】 現代漢語譯本 三有喜眾生聚（指沉溺於三有之樂的眾生群體）。四煩惱眾生聚（指被四種煩惱所困擾的眾生群體）。修慈者，對於希求快樂的眾生群體，發起給予快樂的行為。修悲者，對於遭受痛苦的眾生群體，發起拔除痛苦的行為。修喜者，對於擁有喜樂的眾生群體，發起不離棄的行為。修舍者，對於被各種感受和煩惱所困擾的眾生群體，發起令其脫離的行為。這被稱為眾生緣（以眾生為所緣）。 法緣（以法為所緣）是指宣說那四種梵住法（慈、悲、喜、舍）。宣說為法緣（以法為所緣）。無緣（無所緣）是指以沒有分別的緣故，宣說為無緣（沒有所緣）。偈頌說： 『以及彼如義的緣故，在忍位（無生法忍的位次）獲得清凈，身口業所攝持，也窮盡諸煩惱。』 解釋：那四種行應當知曉。無緣的慈，以如實的緣故，在八地（第八地菩薩）獲得無生法忍時得到。一切善根也得到圓滿。因為彼清凈的緣故，以及慈心所依的身口二業所攝持，諸煩惱也窮盡。如同煩惱所緣，宣說意自體（意識的自體）的諸煩惱斷除。因為斷除所緣的緣故。就像這樣在修多羅（經）中說。問：那四種梵住有什麼樣的行持差別？偈頌說： 『有動和不動，也有啖和不啖，應當知曉四梵住，是這樣的行持差別。』 解釋：那四梵住應當知曉，有四種行持差別。一是動（退分），因為可以退失的緣故。二是不動（住分和勝分），因為不可退失的緣故。三是啖（染污），因為貪著快樂的滋味而沒有廣大的心量的緣故。四是不啖（不染污）。這退失等行，是梵住的差別。諸菩薩安住于不動和不啖之中，不安住于動和啖之中。問：梵住的種類差別是怎樣的？偈頌說： 『前六以及前二，下地以及下心，相似等為下，翻轉下則為上。』 解釋：上下的差別是，那不定地的自性，前六品為下。一切定地的前二品也為下。所謂軟軟、軟中，下地也為下，指下七地菩薩觀察上地的緣故。下心也為下。
【English Translation】 English version The assembly of beings delighting in the three existences (referring to the group of beings immersed in the pleasures of the three realms of existence). The assembly of beings with the four afflictions (referring to the group of beings troubled by the four types of afflictions). One who cultivates loving-kindness, towards the assembly of beings seeking happiness, initiates the act of giving happiness. One who cultivates compassion, towards the assembly of beings suffering, initiates the act of removing suffering. One who cultivates joy, towards the assembly of beings possessing joy, initiates the act of not abandoning them. One who cultivates equanimity, towards the assembly of beings troubled by various feelings and afflictions, initiates the act of causing them to be free from them. This is called 'sentient being-related' (taking sentient beings as the object of focus). 'Dharma-related' (taking the Dharma as the object of focus) refers to expounding those four Brahmaviharas (loving-kindness, compassion, joy, and equanimity). It is expounded as 'Dharma-related' (taking the Dharma as the object of focus). 'Unrelated' (without an object of focus) refers to, because of the absence of discrimination, it is expounded as 'unrelated' (without an object of focus). The verse says: 'And because of the meaning of suchness, in the position of forbearance (the position of non-origination forbearance), purity is attained, embraced by the actions of body and speech, also exhausting all afflictions.' Explanation: Those four practices should be known. Unrelated loving-kindness, because of the real object of focus, is attained when the non-origination forbearance is attained in the eighth ground (eighth-ground Bodhisattva). All good roots are also perfected. Because of that purity, and embraced by the actions of body and speech that loving-kindness relies on, all afflictions are also exhausted. Like the object of focus of afflictions, it is said that the afflictions of the self-nature of mind (the self-nature of consciousness) are severed. Because the object of focus is severed. It is said like this in the Sutra. Question: What are the differences in the practices of those four Brahmaviharas? The verse says: 'There is movement and non-movement, also eating and non-eating, one should know the four Brahmaviharas, are such differences in practice.' Explanation: Those four Brahmaviharas should be known, there are four kinds of differences in practice. First is movement (decline), because it can decline. Second is non-movement (abiding and superior), because it cannot decline. Third is eating (contaminated), because of craving the taste of pleasure and not having a vast mind. Fourth is non-eating (uncontaminated). These declining and other practices are the differences of the Brahmaviharas. The Bodhisattvas abide in non-movement and non-eating, they do not abide in movement and eating. Question: What are the differences in the types of Brahmaviharas? The verse says: 'The first six and the first two, the lower ground and the lower mind, similarity and so on are lower, reversing the lower then it is higher.' Explanation: The difference between higher and lower is, the nature of that indeterminate ground, the first six qualities are lower. The first two qualities of all determinate grounds are also lower. So-called soft-soft, soft-middle, the lower ground is also lower, referring to the Bodhisattvas of the lower seven grounds observing the higher grounds. The lower mind is also lower.
為下。謂諸聲聞故。相似亦為下。謂未得無生法忍菩薩故。如所說下翻此下則為上應知。問此四梵住能得幾果。偈曰。
所生欲界報 滿聚亦成生 不離及離障 具足五為果
釋曰。菩薩住諸梵住為因具得五果。一者欲界眾生中生。是果報果。二者二聚圓滿。是增上果。三者成熟眾生。是丈夫果。四者一切生處不離梵住。是依果。五者所生之處恒離彼障。是相離果。問此梵住中有何等事是菩薩相偈曰。
設遇重障緣 及以自放逸 欲知菩薩相 梵心無退轉
釋曰。菩薩有二事。梵心不動應知。是為菩薩相。一者設遇重障因緣心終無異。是菩薩相。二者設自放逸謂能治不現前時心亦無異。是菩薩相。況無量現前時。問梵住障礙云何。偈曰。
四梵有四障 瞋惱憂欲故 菩薩具此障 多種過失起
釋曰。彼四梵所對治具有四障。如其次第。一瞋二惱三憂四欲。由如此障梵無體故。若有此四復生多種過失。問多失云何。偈曰。
如是諸煩惱 起則有三害 自害亦害彼 及以尸羅害
釋曰。此偈顯示三害過失。一自害。謂自苦思作。二他害。謂他苦思作。三尸羅害。謂俱苦思作。偈曰。
有悔亦失利 失護及師舍 治罰並惡名 如是六呵責
【現代漢語翻譯】 現代漢語譯本：以下的內容是為聲聞（Sravaka，聽聞佛法而修行證果的人）而說的，所以是『下』。相似的『下』，是指那些尚未獲得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）的菩薩。正如前面所說的，與此相反的，就是『上』，應該明白。問：這四梵住（Four Brahmaviharas，四種清凈的住處，即慈、悲、喜、舍）能獲得幾種果報？偈頌說： 『所生欲界報，滿聚亦成生，不離及離障，具足五為果。』 解釋：菩薩以修習四梵住為因，能圓滿獲得五種果報。第一，在欲界眾生中出生，這是果報之果。第二，二聚（福德和智慧）圓滿，這是增上果。第三，成熟眾生，這是丈夫果。第四，一切生處不離梵住，這是依果。第五，所生之處恒常遠離那些障礙，這是相離果。問：這四梵住中，有什麼樣的表現是菩薩的特徵？偈頌說： 『設遇重障緣，及以自放逸，欲知菩薩相，梵心無退轉。』 解釋：菩薩有兩種情況，梵心都不會動搖，這應該被認為是菩薩的特徵。第一，即使遇到嚴重的障礙因緣，內心也始終不會改變，這是菩薩的特徵。第二，即使是自己放逸，在能夠對治煩惱的方法沒有顯現的時候，內心也不會改變，這是菩薩的特徵。更何況在無量對治方法顯現的時候。問：梵住的障礙是什麼？偈頌說： 『四梵有四障，瞋惱憂欲故，菩薩具此障，多種過失起。』 解釋：這四梵住各自所要對治的，有四種障礙，按照順序分別是：瞋恚、惱怒、憂愁、貪慾。由於這些障礙，梵住就失去了它的本質。如果存在這四種障礙，就會產生多種過失。問：多種過失是什麼？偈頌說： 『如是諸煩惱，起則有三害，自害亦害彼，及以尸羅害。』 解釋：這個偈頌顯示了三種危害的過失。第一是自害，指的是自己產生痛苦的想法。第二是他害，指的是讓他人產生痛苦的想法。第三是尸羅（Sila，戒律）害，指的是自己和他人都會產生痛苦的想法。偈頌說： 『有悔亦失利，失護及師舍，治罰並惡名，如是六呵責。』
【English Translation】 English version: The following is said for the sake of the Sravakas (those who hear the Dharma and practice to attain enlightenment), so it is 'lower'. The similar 'lower' refers to Bodhisattvas who have not yet attained Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas). As mentioned earlier, the opposite of this is 'higher', it should be understood. Question: How many fruits can be obtained from these Four Brahmaviharas (the four pure abodes, namely loving-kindness, compassion, joy, and equanimity)? The verse says: 'The reward of being born in the desire realm, the fulfillment of accumulations also leads to birth, not being separated from and being separated from obstacles, possessing five as the fruit.' Explanation: A Bodhisattva, by practicing the Four Brahmaviharas as the cause, can fully obtain five kinds of fruits. First, being born among sentient beings in the desire realm, this is the fruit of retribution. Second, the fulfillment of the two accumulations (merit and wisdom), this is the Adhipati-phala (dominant fruit). Third, maturing sentient beings, this is the Purusakara-phala (fruit of effort). Fourth, in all places of birth, not being separated from the Brahmaviharas, this is the Asraya-phala (dependent fruit). Fifth, in the places of birth, constantly being separated from those obstacles, this is the Visamyoga-phala (fruit of separation). Question: Among these Four Brahmaviharas, what kind of manifestation is a characteristic of a Bodhisattva? The verse says: 'If encountering heavy obstacles, and also self-indulgence, if wanting to know the characteristics of a Bodhisattva, the Brahma-mind does not regress.' Explanation: There are two situations for a Bodhisattva where the Brahma-mind does not waver, this should be considered a characteristic of a Bodhisattva. First, even if encountering severe obstacles, the mind will never change, this is a characteristic of a Bodhisattva. Second, even if one is self-indulgent, when the methods to counteract afflictions are not present, the mind will also not change, this is a characteristic of a Bodhisattva. All the more so when immeasurable counteracting methods are present. Question: What are the obstacles to the Brahmaviharas? The verse says: 'The Four Brahmaviharas have four obstacles, due to anger, annoyance, sorrow, and desire, if a Bodhisattva possesses these obstacles, various faults arise.' Explanation: The Four Brahmaviharas each have four obstacles to be counteracted, in order they are: anger, annoyance, sorrow, and desire. Due to these obstacles, the Brahmaviharas lose their essence. If these four obstacles exist, various faults will arise. Question: What are the various faults? The verse says: 'If these afflictions arise, there are three harms, harming oneself, also harming others, and also harming Sila (moral discipline).' Explanation: This verse shows the faults of the three harms. First is harming oneself, referring to generating painful thoughts for oneself. Second is harming others, referring to generating painful thoughts for others. Third is harming Sila (moral discipline), referring to generating painful thoughts for both oneself and others. The verse says: 'There is regret and also loss of benefit, loss of protection and abandonment by the teacher, punishment and bad reputation, these are the six reproaches.'
釋曰。此偈顯示得六種呵責過失。一者自呵責。由有憂悔故。二者他呵責。由失利養故。三者天呵責。由失擁護故四者大師呵責。由大師所舍故。五者梵行呵責。由智慧梵行人如法治罰故。六者十方人呵責。惡名流出故。偈曰。
後身諸難墮 梵住今亦退 心數亦苦得 複次三過生
釋曰。此偈顯示后得三種過失。一者墮難。由此惡業得。後世惡報故。二者退行。由已得退及未得退退失現在未來梵住故。三者苦生。由心數法從彼生大憂苦故。問已說過失。何者是功德。偈曰。
善住梵住人 遠離彼諸惡 生死不能污 不捨濟群生
釋曰。住梵住者得二功德。一者舍煩惱。如前所說過失悉遠離故。二者不捨眾生。為成熟眾生生死不能污故。問已知功德。此功德云何知最尊最上。偈曰。
如人有一子 有德生極愛 菩薩於一切 起梵勝過彼
釋曰。由過此譬則顯示菩薩四種梵住最尊最上。問大悲以何等眾生為所緣。偈曰。
熾然及怨勝 苦逼亦闇覆 住險將大縛 食毒並失道 復有非道住 及以瘦澀者 如此十眾生 大悲心所緣
釋曰。菩薩大悲略以十種眾生為境界。一是熾然眾生。謂樂著欲染者。二是怨勝眾生。謂修善時為魔障礙者。
【現代漢語翻譯】 現代漢語譯本：
釋：此偈顯示了六種呵責的過失。一是自我呵責，因為有憂愁後悔的緣故。二是他人的呵責，因為失去利益供養的緣故。三是天神的呵責，因為失去天神擁護的緣故。四是大師（指佛陀）的呵責，因為被大師所捨棄的緣故。五是梵行者的呵責，因為有智慧的梵行者依法懲罰的緣故。六是十方人的呵責，因為惡名流傳出去的緣故。
偈：
『後身諸難墮，梵住今亦退， 心數亦苦得，複次三過生。』
釋：此偈顯示了後來得到的三種過失。一是墮入惡道，因為有這些惡業，導致後世得到惡報的緣故。二是退失修行，因為已經得到的退失，以及未得到的也退失，退失現在和未來的梵住（Brahmavihara）的緣故。三是苦惱產生，因為心和心所法（Citta-caitta dharmas）由此產生巨大的憂愁苦惱的緣故。問：已經說過了過失，那麼什麼是功德呢？
偈：
『善住梵住人，遠離彼諸惡， 生死不能污，不捨濟群生。』
釋：安住于梵住的人得到兩種功德。一是捨棄煩惱，如前面所說的過失全部遠離的緣故。二是不捨棄眾生，爲了成熟眾生，不被生死所污染的緣故。問：已經知道了功德，那麼這種功德如何知道是最尊貴最殊勝的呢？
偈：
『如人有一子，有德生極愛， 菩薩於一切，起梵勝過彼。』
釋：通過這個比喻，顯示菩薩的四種梵住（Brahmavihara）是最尊貴最殊勝的。問：大悲以什麼樣的眾生作為所緣境呢？
偈：
『熾然及怨勝，苦逼亦闇覆， 住險將大縛，食毒並失道， 復有非道住，及以瘦澀者， 如此十眾生，大悲心所緣。』
釋：菩薩的大悲心略以十種眾生作為境界。一是熾然眾生，指貪戀執著于慾望染污的人。二是怨勝眾生，指在修習善法時被魔所障礙的人。
【English Translation】 English version:
Explanation: This verse reveals six kinds of faults subject to reproach. First, self-reproach, due to sorrow and regret. Second, reproach from others, due to loss of benefits and offerings. Third, reproach from the gods, due to loss of divine protection. Fourth, reproach from the Master (Buddha), due to being abandoned by the Master. Fifth, reproach from those practicing Brahma-viharas, due to wise practitioners of Brahma-viharas lawfully punishing. Sixth, reproach from people in the ten directions, due to the outflow of a bad reputation.
Verse:
'Future lives fall into difficulties, Brahma-viharas now also decline, Mental suffering is also obtained, Moreover, three faults arise.'
Explanation: This verse reveals three faults obtained later. First, falling into difficult realms, due to these evil deeds, resulting in evil retribution in future lives. Second, decline in practice, due to the decline of what has already been attained, and the decline of what has not yet been attained, losing the present and future Brahma-viharas. Third, the arising of suffering, due to mental and mental factors (Citta-caitta dharmas) giving rise to great sorrow and suffering. Question: Faults have already been discussed, so what are the merits?
Verse:
'Those who dwell well in Brahma-viharas, are far from those evils, Birth and death cannot defile, They do not abandon saving beings.'
Explanation: Those who dwell in Brahma-viharas obtain two merits. First, abandoning afflictions, as all the faults mentioned earlier are kept far away. Second, not abandoning sentient beings, because for the sake of maturing sentient beings, they are not defiled by birth and death. Question: Merits are already known, so how is it known that these merits are the most venerable and supreme?
Verse:
'Like a person with one child, virtuous and giving rise to extreme love, The Bodhisattva towards all, Arises Brahma-viharas surpassing that.'
Explanation: Through this analogy, it is shown that the four Brahma-viharas of the Bodhisattva are the most venerable and supreme. Question: With what kind of sentient beings does great compassion take as its object?
Verse:
'Blazing and overcome by enemies, Oppressed by suffering and covered in darkness, Dwelling in danger and about to be greatly bound, Eating poison and losing the path, Moreover, dwelling in the wrong path, And those who are emaciated and withered, These ten kinds of beings, Are the objects of great compassion.'
Explanation: The great compassion of the Bodhisattva takes roughly ten kinds of sentient beings as its object. First, blazing beings, referring to those who are attached to and defiled by desires. Second, beings overcome by enemies, referring to those who are obstructed by demons when cultivating good deeds.
三是苦逼眾生。謂在三塗者。四是闇覆眾生。謂恒行不善者。由不識業報故。五是住險眾生。謂不樂涅槃者。由生死險道不斷絕故。六是大縛眾生。謂外道僻見者。由欲向解脫為種種僻見堅縛所縛故。七是食毒眾生。謂啖定味者。譬如美食雜毒則能害人。善定亦爾。為貪所著則便退失。八是失道眾生。謂增上慢者。由於真實解脫道中而迷謬故。九是非道住眾生。謂于下乘不定者。由有退故。十是瘦澀眾生。謂諸菩薩於二聚未滿者。如此十種眾生。是菩薩大悲所緣境界。已說大悲境界。次說大悲得果。偈曰。
障斷及覺因 與樂亦愛果 自流五依故 是人去佛近
釋曰。障斷者。是相離果彼障斷故。覺因者。是增上果。利益眾生故。與樂者。是丈夫果。丈夫所作故。愛果者。是果報果。得可愛報故。自流者。是依果。與未來勝悲故。如是五果皆依大悲所得。當知如此菩薩去佛菩提則為不遠。已說大悲得果。次說大悲不住。偈曰。
生死苦為體 及以無我性 不厭亦不惱 大悲勝覺故
釋曰。一切生死以苦為體以無我為性。菩薩于苦得如實知。于無我得無上覺。如是得知覺已。由大悲故於生死不生厭離。由勝覺故亦不為煩惱所惱。是故菩薩得不住涅槃。亦不住生死。已說大悲不住。次說
【現代漢語翻譯】 現代漢語譯本 三是苦逼眾生（指在三惡道中的眾生）。四是闇覆眾生（指經常做不善之事的眾生），因為他們不明白業報的道理。五是住險眾生（指不喜歡涅槃的眾生），因為生死這條充滿危險的道路沒有斷絕。六是大縛眾生（指持有外道邪見的眾生），因為他們想要獲得解脫，卻被各種錯誤的見解牢牢束縛。七是食毒眾生（指貪戀禪定滋味的眾生），就像美味的食物摻雜了毒藥會害人一樣，好的禪定也是如此，如果被貪愛所執著，就會退失。八是失道眾生（指增上慢的眾生），因為他們在真實的解脫道路上迷惑顛倒。九是非道住眾生（指在小乘法中不堅定的眾生），因為他們容易退轉。十是瘦澀眾生（指在成佛道路上，福德和智慧兩種資糧尚未圓滿的菩薩）。這十種眾生，是菩薩大悲心所關注的對象。 已經講完了大悲心的境界，接下來講大悲心所獲得的果報。偈頌說： 『障斷及覺因，與樂亦愛果，自流五依故，是人去佛近。』 解釋：『障斷者』，是相離果，因為斷除了障礙。『覺因者』，是增上果，因為能利益眾生。『與樂者』，是丈夫果，因為是大丈夫所為。『愛果者』，是果報果，因為能得到可愛的果報。『自流者』，是依果，因為能帶來未來更殊勝的悲心。這五種果報都是依靠大悲心而獲得的。應當知道，這樣的菩薩距離成佛就不遠了。 已經講完了大悲心所獲得的果報，接下來講大悲心的不住。偈頌說： 『生死苦為體，及以無我性，不厭亦不惱，大悲勝覺故。』 解釋：一切生死輪迴以苦為本質，以無我為特性。菩薩對於苦能夠如實地瞭解，對於無我能夠獲得無上的覺悟。像這樣瞭解和覺悟之後，由於大悲心的緣故，對於生死輪迴不會產生厭惡和遠離之心；由於殊勝覺悟的緣故，也不會被煩惱所困擾。因此，菩薩能夠不住于涅槃，也不住于生死輪迴。已經講完了大悲心的不住，接下來講...
【English Translation】 English version Third are the suffering beings (referring to beings in the three evil realms). Fourth are the beings covered in darkness (referring to those who constantly do unwholesome deeds), because they do not understand the principle of karmic retribution. Fifth are the beings dwelling in danger (referring to those who do not delight in Nirvana), because the dangerous path of birth and death is not cut off. Sixth are the greatly bound beings (referring to those with heretical views), because they desire liberation but are firmly bound by various erroneous views. Seventh are the beings who eat poison (referring to those who crave the taste of meditative states), just as delicious food mixed with poison can harm people, so too with good meditative states; if one is attached to them with craving, one will regress. Eighth are the beings who have lost the path (referring to those with excessive pride), because they are confused and deluded on the true path of liberation. Ninth are the beings dwelling on a non-path (referring to those who are not steadfast in the Lower Vehicle), because they are prone to regression. Tenth are the emaciated and withered beings (referring to Bodhisattvas whose two accumulations of merit and wisdom are not yet complete). These ten kinds of beings are the objects of a Bodhisattva's great compassion. Having spoken of the realm of great compassion, next I will speak of the fruits obtained from great compassion. The verse says: 'Obstructions severed and cause of awakening, giving joy and also the fruit of love, self-flowing with five supports, this person is near to the Buddha.' Explanation: 'Obstructions severed' is the fruit of separation, because obstructions are severed. 'Cause of awakening' is the fruit of increase, because it benefits sentient beings. 'Giving joy' is the fruit of a great person, because it is what a great person does. 'Fruit of love' is the fruit of karmic retribution, because one obtains lovable rewards. 'Self-flowing' is the fruit of reliance, because it brings about even more excellent compassion in the future. These five fruits are all obtained by relying on great compassion. One should know that such a Bodhisattva is not far from Buddhahood. Having spoken of the fruits obtained from great compassion, next I will speak of the non-abiding of great compassion. The verse says: 'Birth and death are suffering in essence, and also have the nature of no-self, not厭(disgusted) nor惱(troubled), because of great compassion and superior awakening.' Explanation: All of birth and death takes suffering as its essence and no-self as its nature. The Bodhisattva gains true knowledge of suffering and attains unsurpassed awakening to no-self. Having gained such knowledge and awakening, because of great compassion, they do not generate aversion or detachment from birth and death; because of superior awakening, they are also not troubled by afflictions. Therefore, the Bodhisattva is able to abide neither in Nirvana nor in birth and death. Having spoken of the non-abiding of great compassion, next I will speak of...
大悲功德。偈曰。
見苦自性時 知苦生悲苦 亦知舍方便 恒修不厭生
釋曰。菩薩觀世間苦見其自性時。即生悲苦。如彼遠離方便亦求如實知。知已恒修不厭。是名大悲功德。已說大悲功德。次說大悲差別。偈曰。
自性與數擇 宿習及障斷 應知菩薩悲 如此四差別
釋曰。此大悲隨其次第有四差別。一者自性。成自然故。二者數擇。見功德過失故。三者宿習。由先世久修故。四者障斷。由得離欲斷所治惱障清凈故。復有六種差別。偈曰。
非等亦非常 非深亦非順 非道非不得 翻六悲如是
釋曰。翻非大悲六種差別。即是大悲六種差別。一者平等。二者常恒。三者深極。四者隨順。五者凈道。六者不得。平等者。於樂受等眾生所有諸受皆知是苦故。常恒者。乃至無餘涅槃亦無盡故。深極者。入地諸菩薩得自他平等故。隨順者於一切眾生苦如理拔濟故。凈道者。所對治惱得斷除故。不得者。得無生法忍時。諸法不可得故。已說大悲差別次說大悲如樹。偈曰。
悲忍思愿生 成熟次第說 大根至大果 悲樹六事成
釋曰。此大悲樹應知以六事成就。一者大悲。二者忍辱。三者思惟。四者勝愿。五者勝生。六者成熟。此即是根莖枝葉華果六位
【現代漢語翻譯】 現代漢語譯本：大悲功德。偈語說：
『見到苦的自性時，知曉苦的生起是悲苦；也知曉捨棄（苦）的方便法門，恒常修習而不厭倦生死。』
解釋：菩薩觀察世間的苦難，見到其自性時，即生起悲憫之情。如同那些遠離方便法門的人，也尋求如實地了知（苦的自性）。知曉之後，恒常修習而不厭倦。這叫做大悲功德。已經說了大悲功德，接下來講述大悲的差別。偈語說：
『自性與數擇，宿習及障斷，應當知曉菩薩的悲心，有如此四種差別。』
解釋：這大悲心隨其次第有四種差別。第一是自性，因為是自然成就的。第二是數擇，因為能見到功德和過失。第三是宿習，由於前世長久修習的緣故。第四是障斷，由於獲得遠離慾望，斷除所對治的煩惱障礙而清凈的緣故。又有六種差別。偈語說：
『非等亦非常，非深亦非順，非道非不得，翻轉這六種「非」，大悲就是這樣。』
解釋：翻轉「非大悲」的六種差別，就是大悲的六種差別。第一是平等，第二是常恒，第三是深極，第四是隨順，第五是凈道，第六是不得。平等是指，對於樂受等眾生所有的各種感受，都知曉那是苦。常恒是指，乃至沒有剩餘的涅槃，也沒有窮盡的時候。深極是指，進入（初）地的菩薩，得到自他平等。隨順是指，對於一切眾生的苦難，如理地拔除救濟。凈道是指，所對治的煩惱得到斷除。不得是指，得到無生法忍(anutpattika-dharma-ksanti)時，諸法不可得。
已經說了大悲的差別，接下來講述大悲如樹。偈語說：
『悲、忍、思、愿、生、成熟，次第解說；從大根到大果，大悲樹由六事成就。』
解釋：這大悲樹應當知曉由六事成就。第一是大悲(maha-karuna)，第二是忍辱(ksanti)，第三是思惟(cintana)，第四是勝愿(pranidhana)，第五是勝生，第六是成熟。這也就是根、莖、枝、葉、花、果這六個階段。
【English Translation】 English version: The Merit of Great Compassion. A verse says:
'When seeing the self-nature of suffering, one knows that the arising of suffering is sorrowful; one also knows the expedient means of abandoning (suffering), constantly cultivating without being weary of birth and death.'
Explanation: When a Bodhisattva observes the suffering of the world and sees its self-nature, compassion arises. Like those who are far from expedient means, they also seek to truly understand (the self-nature of suffering). Having understood, they constantly cultivate without being weary. This is called the merit of great compassion (maha-karuna). Having spoken of the merit of great compassion, next we speak of the differences of great compassion. A verse says:
'Self-nature and discernment, habitual tendencies and the cutting off of obstacles, one should know that the compassion of a Bodhisattva has these four differences.'
Explanation: This great compassion has four differences in sequence. The first is self-nature, because it is naturally accomplished. The second is discernment, because one can see merits and faults. The third is habitual tendencies, due to long cultivation in previous lives. The fourth is the cutting off of obstacles, due to obtaining freedom from desire and purifying the afflictions and obstacles that are to be overcome. There are also six differences. A verse says:
'Not equal and also not impermanent, not deep and also not compliant, not the path and also not unobtainable, reversing these six 'nots,' great compassion is like this.'
Explanation: Reversing the six differences of 'not great compassion' are the six differences of great compassion. The first is equality, the second is constancy, the third is profoundness, the fourth is compliance, the fifth is the pure path, and the sixth is obtainability. Equality means that for all the various feelings of sentient beings, such as pleasant feelings, one knows that they are suffering. Constancy means that even until there is no remainder of Nirvana (nirvana), there is no end. Profoundness means that Bodhisattvas who have entered the (first) ground (bhumi) attain equality between self and others. Compliance means that one rationally rescues and relieves the suffering of all sentient beings. The pure path means that the afflictions to be overcome are cut off. Unobtainability means that when one obtains the patience with the non-arising of phenomena (anutpattika-dharma-ksanti), all phenomena are unobtainable.
Having spoken of the differences of great compassion, next we speak of great compassion as a tree. A verse says:
'Compassion, patience, thought, aspiration, birth, and maturation are explained in sequence; from the great root to the great fruit, the tree of great compassion is accomplished by six things.'
Explanation: This tree of great compassion should be known to be accomplished by six things. The first is great compassion (maha-karuna), the second is patience (ksanti), the third is thought (cintana), the fourth is superior aspiration (pranidhana), the fifth is superior birth, and the sixth is maturation. These are the six stages of root, stem, branch, leaf, flower, and fruit.
。問此事云何。答此樹以大悲為根。以忍辱為莖。以利益眾生思惟為枝。以勝生愿為葉。以所得勝生為華。以成熟眾生為果。問何故六事先後如此。偈曰。
無悲則無忍 如是六次第 勝生若不得 成熟眾生無
釋曰。若無大悲則不能起大苦難行忍。若無大苦難行忍則不能起利益眾生思惟。若無利益眾生思惟則不能起勝生愿。若無勝生愿則不能向勝生處。若不向勝生處則不能成熟眾生。問前後相似如此。成立相似復云何。偈曰。
根生以慈潤 莖擢以樂廣 念正則增枝 愿續則長葉 內緣成為華 外緣成為果 當知悲根等 如是次第成
釋曰。此中成立相似者。悲以慈潤能令滋生。由有慈者見他苦已生悲苦故。是故以悲為根。忍以樂想能令抽擢。由菩薩利他苦生樂想樂想生已能令忍辱得廣大故。是故以忍為莖。思以正念能令增進。由忍廣已能于利他事中起正念故。是故以思為枝。愿以相續能令長成。由前滅後生。譬如葉長落故抽新。是故以愿為葉。生以內緣成為實。由自身成熟則受生不虛。是故以生為華。成熟者。以外緣成為實。由他身成熟則利益不虛。是故以成熟眾生為果。如是次第。成立應知。已說大悲如樹。次贊大悲功德。偈曰。
大悲利益作 誰於他不起
【現代漢語翻譯】 現代漢語譯本：問：這件事是怎麼回事？答：這棵樹以大悲（Mahakaruna，偉大的慈悲）為根，以忍辱（Ksanti，忍耐和寬容）為莖，以利益眾生的思惟為枝，以勝生愿（Subhajati-pranidhana，美好的轉生之愿）為葉，以所得勝生（Subhajati，美好的轉生）為華，以成熟眾生為果。問：為什麼這六件事的先後順序是這樣的？偈語說： 沒有悲心就沒有忍辱，這樣的六個次第。 如果美好的轉生不能得到，成熟眾生就無從談起。 解釋說：如果沒有大悲心，就不能生起大苦難行忍。如果沒有大苦難行忍，就不能生起利益眾生的思惟。如果沒有利益眾生的思惟，就不能生起勝生愿。如果沒有勝生愿，就不能向勝生之處前進。如果不向勝生之處前進，就不能成熟眾生。問：前後相似之處是這樣的，成立相似之處又是什麼呢？偈語說： 根的生長以慈愛滋潤，莖的拔高以快樂擴充套件。 念頭端正就能增加枝條，願望延續就能長出葉子。 內在的因緣成就花朵，外在的因緣成就果實。 應當知道悲心為根等，是這樣的次第成就。 解釋說：這裡成立相似之處在於，悲心以慈愛滋潤能夠使其滋生。因為有慈愛的人見到他人的痛苦後會生起悲苦，所以以悲心為根。忍辱以快樂的想法能夠使其抽長拔高。因為菩薩利他時，即使有苦也會生起快樂的想法，快樂的想法生起后能夠使忍辱得到廣大，所以以忍辱為莖。思惟以正念能夠使其增進。因為忍辱廣大后，能夠在利他的事情中生起正念，所以以思惟為枝。願望以相續能夠使其長成。因為前面的滅去後後面的生起，譬如葉子長出后又落下，所以抽出新的葉子，所以以願望為葉。轉生以內在的因緣成為真實。因為自身成熟，所以接受轉生不是虛假的，所以以轉生為花。成熟眾生以外在的因緣成為真實。因為他人成熟，所以利益不是虛假的，所以以成熟眾生為果。這樣的次第，成立應當知道。已經說了大悲像樹一樣，接下來讚歎大悲的功德。偈語說： 大悲能做利益之事，誰會不對他人發起呢？
【English Translation】 English version: Question: What is the meaning of this? Answer: This tree has great compassion (Mahakaruna) as its root, patience (Ksanti) as its stem, the thought of benefiting sentient beings as its branches, the aspiration for a good rebirth (Subhajati-pranidhana) as its leaves, the attainment of a good rebirth (Subhajati) as its flower, and the maturation of sentient beings as its fruit. Question: Why is the order of these six things like this? The verse says: Without compassion, there is no patience; such is the order of these six. If a good rebirth cannot be attained, there is no talk of maturing sentient beings. Explanation: If there is no great compassion, one cannot generate the patience to endure great suffering. If there is no patience to endure great suffering, one cannot generate the thought of benefiting sentient beings. If there is no thought of benefiting sentient beings, one cannot generate the aspiration for a good rebirth. If there is no aspiration for a good rebirth, one cannot advance towards a good rebirth. If one does not advance towards a good rebirth, one cannot mature sentient beings. Question: The similarities in the sequence are like this; what are the similarities in establishment? The verse says: The growth of the root is nourished by loving-kindness, the elevation of the stem is broadened by joy. Right thought increases the branches, continuous aspiration grows the leaves. Inner conditions become the flower, outer conditions become the fruit. One should know that compassion as the root, etc., are established in this order. Explanation: Here, the similarity in establishment lies in that compassion, nourished by loving-kindness, can cause it to grow. Because those with loving-kindness, upon seeing the suffering of others, generate compassion, therefore compassion is the root. Patience, with the thought of joy, can cause it to rise and elevate. Because when a Bodhisattva benefits others, even if there is suffering, they generate the thought of joy, and once the thought of joy arises, it can allow patience to become vast, therefore patience is the stem. Thought, with right mindfulness, can cause it to advance. Because after patience has become vast, one can generate right mindfulness in the matter of benefiting others, therefore thought is the branch. Aspiration, with continuity, can cause it to grow. Because the previous ceases and the subsequent arises, just as leaves grow and then fall, so new leaves are drawn out, therefore aspiration is the leaf. Rebirth, with inner conditions, becomes real. Because one's own self matures, therefore accepting rebirth is not false, therefore rebirth is the flower. Maturing sentient beings, with outer conditions, becomes real. Because others mature, therefore the benefit is not false, therefore maturing sentient beings is the fruit. Such is the order, and the establishment should be known. Having spoken of great compassion as a tree, next praise the merits of great compassion. The verse says: Great compassion performs beneficial deeds; who would not generate it towards others?
于苦勝樂生 樂生由悲故
釋曰。此義如偈所說。已贊大悲功德。次說大悲無著。偈曰。
菩薩悲自在 寂靜尚不住 世樂及身命 此愛云何起
釋曰。一切世間皆愛世樂及自身命。一切聲聞緣覺雖不愛世樂及自身命。而於涅槃起住著意。菩薩不爾。大悲自在故。于涅槃尚不住。何況住彼二愛中。已說大悲無著。次說大悲愛勝。偈曰。
貪愛非無障 世悲亦世間 菩薩悲愛起 障盡亦過世
釋曰。悲愛最勝自有二義。一者障盡。二者過世。愛親等貪則自體是障。行世間悲體雖非障而是世間。菩薩悲愛自體障盡而復過世。故為最勝。問云何障盡。偈曰。
有苦及無智 大海及大闇 拔濟以方便 云何不障盡
釋曰。有苦為大海。無智為大闇。能拔濟方便是大悲。此悲愛則障盡。問云何過世。偈曰。
羅漢及緣覺 如是悲愛無 何況余世間 豈得不過世
釋曰。阿羅漢辟支佛尚無大悲愛。況余世間而有可得。若如是者。豈不過世乎。已說大悲愛勝。次說大悲無厭。偈曰。
得悲諸菩薩 舍苦而起苦 彼初起苦怖 證時欣樂甚
釋曰。舍苦者。謂諸菩薩以大悲故欲舍他苦。而起苦者。由舍他苦則起自苦。彼初起苦怖者。彼初
【現代漢語翻譯】 現代漢語譯本 『于苦勝樂生，樂生由悲故。』
解釋：此義如偈頌所說。已經讚歎了大悲的功德，接下來闡述大悲的無執著。偈頌說：
『菩薩悲自在，寂靜尚不住，世樂及身命，此愛云何起？』
解釋：一切世間都愛世間的快樂以及自身的性命。一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）緣覺（Pratyekabuddha，不依師教，自身證悟的修行者）雖然不愛世間的快樂以及自身的性命，卻對涅槃（Nirvana，解脫）生起執著。菩薩不是這樣。因為大悲自在的緣故，對於涅槃尚且不住著，何況是住著於世樂和身命這兩種愛呢？已經闡述了大悲的無執著，接下來闡述大悲的愛最為殊勝。偈頌說：
『貪愛非無障，世悲亦世間，菩薩悲愛起，障盡亦過世。』
解釋：悲愛最為殊勝，自有兩種含義。一是沒有障礙，二是超越世間。貪愛親人等的貪愛，其本身就是一種障礙。行於世間的悲憫，其本體雖然不是障礙，但是屬於世間。菩薩的悲愛，其本體沒有障礙，而且能夠超越世間，所以最為殊勝。問：怎麼樣才能沒有障礙呢？偈頌說：
『有苦及無智，大海及大闇，拔濟以方便，云何不障盡？』
解釋：有苦難眾生猶如大海，沒有智慧猶如大黑暗。能夠救拔濟度眾生的方便就是大悲。這種悲愛就沒有障礙。問：怎麼樣才能超越世間呢？偈頌說：
『羅漢及緣覺，如是悲愛無，何況余世間，豈得不過世？』
解釋：阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）和辟支佛（辟支佛）尚且沒有大悲愛，更何況其餘世間眾生怎麼能夠得到呢？如果像這樣，難道不是超越世間了嗎？已經闡述了大悲的愛最為殊勝，接下來闡述大悲沒有厭倦。偈頌說：
『得悲諸菩薩，舍苦而起苦，彼初起苦怖，證時欣樂甚。』
解釋：舍苦，是指諸位菩薩因為大悲的緣故想要捨棄眾生的痛苦。而起苦，是因為捨棄眾生的痛苦，就會生起自身的痛苦。他們最初生起痛苦的時候會感到恐懼，
【English Translation】 English version 『From suffering, joy is born; joy is born from compassion.』
Explanation: This meaning is as stated in the verse. Having praised the merits of great compassion, next, it explains the non-attachment of great compassion. The verse says:
『Bodhisattvas are free in compassion, they do not even dwell in tranquility. Worldly pleasures and their own lives, how could this love arise?』
Explanation: All beings in the world love worldly pleasures and their own lives. All Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) do not love worldly pleasures and their own lives, but they become attached to dwelling in Nirvana (liberation). Bodhisattvas are not like this. Because of the freedom of great compassion, they do not even dwell in Nirvana, how much less would they dwell in the two loves of worldly pleasure and their own lives? Having explained the non-attachment of great compassion, next, it explains that the love of great compassion is the most supreme. The verse says:
『Greedy love is not without obstacles, worldly compassion is also worldly. The compassion and love of Bodhisattvas arise, obstacles are exhausted, and they also transcend the world.』
Explanation: The supremacy of compassionate love has two meanings. First, it is without obstacles. Second, it transcends the world. The greed and love for relatives, etc., is itself an obstacle. Although the essence of worldly compassion is not an obstacle, it is worldly. The compassionate love of Bodhisattvas exhausts obstacles in its essence and also transcends the world, therefore it is the most supreme. Question: How are obstacles exhausted? The verse says:
『Suffering and lack of wisdom, a great ocean and great darkness. To rescue and deliver with skillful means, how could obstacles not be exhausted?』
Explanation: Suffering is like a great ocean. Lack of wisdom is like great darkness. The skillful means to rescue and deliver beings is great compassion. This compassionate love exhausts obstacles. Question: How does it transcend the world? The verse says:
『Arhats (saints who have extinguished afflictions and attained liberation) and Pratyekabuddhas, do not have such compassionate love. How much less do other worldly beings, how could it not transcend the world?』
Explanation: Arhats and Pratyekabuddhas do not have great compassionate love, how much less could other worldly beings obtain it? If it is like this, how could it not transcend the world? Having explained that the love of great compassion is the most supreme, next, it explains that great compassion is without weariness. The verse says:
『Bodhisattvas who have obtained compassion, abandon suffering and arise suffering. They are initially afraid of arising suffering, but when they realize it, they are exceedingly joyful.』
Explanation: 『Abandoning suffering』 means that because of great compassion, Bodhisattvas want to abandon the suffering of others. 『Arising suffering』 means that by abandoning the suffering of others, they arise their own suffering. They are initially afraid of arising suffering,
謂信行地菩薩。彼于起苦中而生怯怖。由自他平等未見故。由苦如實未觸故。證時欣樂甚者。證時謂凈心地菩薩。彼于起苦中生極欣樂。由見自他平等故。由苦如實已觸故。已說大悲無厭。次說大悲苦勝。偈曰。
悲苦最希有 苦勝一切樂 更樂悲生故 辦非有況余
釋曰。悲苦最希有者。謂從他苦而生大悲。從大悲而生自苦。如是悲苦有何希有。而得過此故為最希有。苦勝一切樂者。即此悲苦。勝於一切世間之樂。問何故。答更樂悲生故。此諸菩薩更以悲苦為樂。由此苦從大悲生故。辦非有況餘者。彼樂所作已辦者尚無。況余世間而得有也。已說大悲苦勝。次說大悲施勝。偈曰。
施與悲共起 能令菩薩樂 三界中樂受 比此無一分
釋曰。若佈施與大悲俱生。則能起菩薩勝樂。於三界中所作諸樂。欲比大悲施所作樂。無有一分而得相似。已說大悲施勝。次說大悲忍苦。偈曰。
生死苦自性 不捨由悲故 起苦利他因 云何舍不習
釋曰。一切苦悉入生死苦中。諸菩薩不捨生死由大悲故。菩薩起苦是利他因。菩薩不捨生死時即是不捨一切苦。已說大悲忍苦。次說大悲施果。偈曰。
悲施財三果 悲者恒增長 愛生及攝生 資生復三樂
釋曰。悲
【現代漢語翻譯】 現代漢語譯本： 對於信行地（Shinxingdi）菩薩而言，他們在生起痛苦時會感到怯懦，這是因為他們尚未真正領悟自他平等的道理，也未曾真正體驗痛苦的實相。而對於證得凈心地（Jingxindi）的菩薩而言，他們在生起痛苦時會感到極大的欣樂，這是因為他們已經領悟自他平等的道理，並且已經如實地體驗了痛苦的實相。 前面已經闡述了大悲的無厭倦性，接下來闡述大悲在痛苦方面的殊勝之處。偈頌說： 『悲苦最希有，苦勝一切樂，更樂悲生故，辦非有況余。』 解釋：『悲苦最希有』，指的是從他人的痛苦中生起大悲心，又從大悲心中生起自身的痛苦。這樣的悲苦有何稀有之處呢？因為它超越了一切，所以才說是最希有。 『苦勝一切樂』，指的是這種悲苦勝過世間一切的快樂。問：為什麼呢？答：『更樂悲生故』，這些菩薩更以悲苦為樂，因為這種痛苦是從大悲心中生起的。 『辦非有況余』，指的是那些以快樂為目的的行為尚且不能成就，更何況是世間的其他快樂呢？ 前面已經闡述了大悲在痛苦方面的殊勝之處，接下來闡述大悲在佈施方面的殊勝之處。偈頌說： 『施與悲共起，能令菩薩樂，三界中樂受，比此無一分。』 解釋：如果佈施與大悲心同時生起，就能引發菩薩殊勝的快樂。三界中所產生的各種快樂，與大悲佈施所產生的快樂相比，連一分都比不上。 前面已經闡述了大悲在佈施方面的殊勝之處，接下來闡述大悲在忍受痛苦方面的殊勝之處。偈頌說： 『生死苦自性，不捨由悲故，起苦利他因，云何舍不習。』 解釋：一切痛苦都包含在生死之苦中。諸位菩薩不捨棄生死，是因為大悲心的緣故。菩薩生起痛苦是利益他人的原因，菩薩不捨棄生死，就是不捨棄一切痛苦。 前面已經闡述了大悲在忍受痛苦方面的殊勝之處，接下來闡述大悲在佈施果報方面的殊勝之處。偈頌說： 『悲施財三果，悲者恒增長，愛生及攝生，資生復三樂。』 解釋：大悲
【English Translation】 English version: For Bodhisattvas in the Stage of Faith and Practice (Shinxingdi), they feel fear when suffering arises because they have not yet truly understood the equality of self and others, nor have they truly experienced the reality of suffering. However, for Bodhisattvas who have attained the Stage of Purity of Mind (Jingxindi), they feel great joy when suffering arises because they have already understood the equality of self and others and have truly experienced the reality of suffering. Having already explained the inexhaustibility of great compassion, next, the superiority of great compassion in terms of suffering is explained. The verse says: 'Compassionate suffering is the rarest, suffering surpasses all joy, even more joyful is the arising of compassion, accomplishing the impossible, let alone the rest.' Explanation: 'Compassionate suffering is the rarest' refers to the arising of great compassion from the suffering of others, and the arising of one's own suffering from great compassion. What is so rare about such compassionate suffering? Because it surpasses everything, it is said to be the rarest. 'Suffering surpasses all joy' refers to this compassionate suffering surpassing all worldly joys. Question: Why? Answer: 'Even more joyful is the arising of compassion,' these Bodhisattvas find joy in compassionate suffering because this suffering arises from great compassion. 'Accomplishing the impossible, let alone the rest' refers to the fact that actions aimed at achieving happiness cannot be accomplished, let alone other worldly pleasures. Having already explained the superiority of great compassion in terms of suffering, next, the superiority of great compassion in terms of giving is explained. The verse says: 'Giving arises with compassion, able to bring joy to Bodhisattvas, the joy experienced in the Three Realms, cannot compare even a fraction.' Explanation: If giving arises simultaneously with great compassion, it can evoke the supreme joy of Bodhisattvas. The various joys produced in the Three Realms cannot compare even a fraction to the joy produced by giving with great compassion. Having already explained the superiority of great compassion in terms of giving, next, the superiority of great compassion in terms of enduring suffering is explained. The verse says: 'The nature of the suffering of birth and death, is not abandoned due to compassion, the arising of suffering is the cause of benefiting others, how can one abandon what should be practiced?' Explanation: All suffering is included in the suffering of birth and death. The Bodhisattvas do not abandon birth and death because of great compassion. The arising of suffering for Bodhisattvas is the cause of benefiting others. When Bodhisattvas do not abandon birth and death, they are not abandoning all suffering. Having already explained the superiority of great compassion in terms of enduring suffering, next, the superiority of great compassion in terms of the results of giving is explained. The verse says: 'Compassionate giving has three results regarding wealth, for those with compassion it constantly increases, love arises and beings are gathered, sustenance and three joys again.' Explanation: Great compassion
施財三果悲者恒增長者。謂菩薩大悲能增長三種果。一者增悲。由修習故能令自體增長。二者增施。由悲自在故能令施得增長。三者增財。由施自在故能令財得增長。愛生及攝生資生復三樂者。從是三果復生三樂。一者從悲為因生愛生樂。二者從施為因生攝生樂。三者從財為因生資生樂。已說大悲增果。次說大悲勸進。偈曰。
悲長及施增 成生亦樂起 牽來複將去 大悲勸如是
釋曰。大悲勸進菩薩行六種功德。大悲義言。菩薩汝修習我令我滋長。汝舍資財令施增進。汝應以施成熟眾生。汝應以施令自樂起。汝若施者招引大菩提二聚及余令向己來。汝若施者將導二聚及余令向大菩提去。已說大悲勸進。次說大悲樂勝。偈曰。
苦者悲諸苦 不施云何樂 以令自樂故 施樂拔他苦
釋曰。苦者悲諸苦者。諸菩薩以悲起諸苦。是故名苦者。不施云何樂者。菩薩大悲故以他苦為自苦。若不施他樂云何得自樂。以令自樂故施樂拔他苦者。若菩薩施眾生樂拔眾生苦時。即是菩薩自作樂。已說大悲樂勝。次說大悲教授。偈曰。
悲者教自施 施彼勿自求 施報愿不受 有愿還以施
釋曰。此偈教行無求施。悲者教自施施彼勿自求者。大悲義言。汝施施他時莫求自樂。他樂若無
【現代漢語翻譯】 現代漢語譯本 施財三果悲者恒增長者：指的是菩薩的大悲心能夠增長三種果報。第一是增長悲心，通過修習，能夠使自身的悲心增長。第二是增長佈施，因為有了大悲心的自在，能夠使佈施得到增長。第三是增長財富，因為有了佈施的自在，能夠使財富得到增長。 愛生及攝生資生復三樂者：從這三種果報又產生三種快樂。第一是從悲心為因而產生愛生樂。第二是從佈施為因而產生攝生樂。第三是從財富為因而產生資生樂。 已經說了大悲增長果報，接下來講大悲勸進行為。偈語說： 『悲長及施增，成生亦樂起，牽來複將去，大悲勸如是。』 解釋：大悲勸進菩薩修行六種功德。大悲的意義在於說：菩薩啊，你修習我，讓我滋長；你捨棄資財，讓佈施增進；你應該用佈施來成熟眾生；你應該用佈施讓自己快樂生起。你如果佈施，就能招引大菩提的兩種聚集（福德和智慧）以及其他令他們向你而來。你如果佈施，就能引導兩種聚集以及其他令他們向大菩提而去。 已經說了大悲勸進行為，接下來講大悲的快樂殊勝。偈語說： 『苦者悲諸苦，不施云何樂，以令自樂故，施樂拔他苦。』 解釋：苦者悲諸苦者，各位菩薩因為大悲心而生起諸多的苦，因此稱為苦者。不施云何樂者，菩薩因為大悲心而將他人的痛苦視為自己的痛苦，如果不佈施給他人快樂，又怎麼能得到自己的快樂呢？以令自樂故施樂拔他苦者，如果菩薩佈施眾生快樂，拔除眾生的痛苦時，那就是菩薩自己在創造快樂。 已經說了大悲的快樂殊勝，接下來講大悲的教授。偈語說： 『悲者教自施，施彼勿自求，施報愿不受，有愿還以施。』 解釋：這句偈語教導要實行無所求的佈施。悲者教自施施彼勿自求者，大悲的意義在於說：你佈施給他人時，不要追求自己的快樂，他人的快樂如果不存在。
【English Translation】 English version The three fruits of giving, where the compassionate one constantly increases: This refers to the Bodhisattva's great compassion, which can increase three kinds of retributions. First, it increases compassion; through cultivation, it can increase one's own compassion. Second, it increases giving; because of the freedom of great compassion, giving can be increased. Third, it increases wealth; because of the freedom of giving, wealth can be increased. The three joys of love-generation, life-embracing, and sustenance: From these three fruits, three joys arise. First, from compassion as the cause, the joy of love-generation arises. Second, from giving as the cause, the joy of life-embracing arises. Third, from wealth as the cause, the joy of sustenance arises. Having spoken of the increasing fruits of great compassion, next we speak of the exhortation of great compassion. The verse says: 'Compassion grows and giving increases, accomplishment arises and joy arises, drawing near and then leading away, great compassion exhorts thus.' Explanation: Great compassion exhorts the Bodhisattva to practice six kinds of merits. The meaning of great compassion is: Bodhisattva, you cultivate me, causing me to grow; you relinquish wealth, causing giving to increase; you should use giving to mature sentient beings; you should use giving to let your own joy arise. If you give, you can attract the two accumulations (merit and wisdom) of great Bodhi and others, causing them to come to you. If you give, you can guide the two accumulations and others, causing them to go towards great Bodhi. Having spoken of the exhortation of great compassion, next we speak of the surpassing joy of great compassion. The verse says: 'The suffering one grieves for all sufferings, without giving, how can there be joy? By causing self-joy, giving joy removes others' suffering.' Explanation: 'The suffering one grieves for all sufferings' means that all Bodhisattvas arise from great compassion with many sufferings, therefore they are called the suffering ones. 'Without giving, how can there be joy?' means that because of the Bodhisattva's great compassion, they regard others' suffering as their own suffering. If they do not give joy to others, how can they obtain their own joy? 'By causing self-joy, giving joy removes others' suffering' means that when the Bodhisattva gives joy to sentient beings and removes their suffering, it is the Bodhisattva creating their own joy. Having spoken of the surpassing joy of great compassion, next we speak of the teaching of great compassion. The verse says: 'The compassionate one teaches self-giving, giving to others without seeking for oneself, wishing not to receive the reward of giving, if there is a wish, give it back.' Explanation: This verse teaches to practice giving without seeking anything in return. 'The compassionate one teaches self-giving, giving to others without seeking for oneself' means that the meaning of great compassion is: when you give to others, do not seek your own joy, if others' joy does not exist.
自樂亦無。何以故。樂不別故。施報愿不受有愿還以施者。若我施果亦愿不受。設有果時還以佈施。偈曰。
施及於施果 普施於一切 彼樂我樂故 施彼我無須
釋曰。此偈教行施果施。謂施及施所得果。普施一切眾生。何以故。悲者以彼樂為自樂故。是故菩薩所有施果。皆應佈施一切眾生。大悲作如是教授。偈曰。
輕財而以施 來多復來好 不用而自來 還用展轉施
釋曰。此偈教行厭財施。若人厭財而行施者。是人雖不欲財而財自來。極廣極妙道理如此。以大心故。若有如此還用佈施。是則資財來而復來。菩薩則施而復施。何以故。非求自樂。欲令施施無窮故。偈曰。
悲者以大悲 盡施及常施 應作如是施 慎勿求施果
釋曰。此偈教行無間施應知。偈曰。
若我不樂施 施果不施時 施無一剎那 以無施愛故
釋曰。此偈教行無厭施應知。偈曰。
不作不與果 與果與作者 是汝觀恩過 與我不相似
釋曰。此偈教行舍恩施。菩薩語施云。若人行汝者。汝方與果。是汝待報恩過失。我則不爾。是汝不與我相似。複次若人行汝者。汝但與此人果。汝則是待報恩者。我則不爾。所行施果與一切眾生。是汝不與我相似。已
【現代漢語翻譯】 現代漢語譯本 自樂也沒有。為什麼呢？因為快樂不是獨立存在的。施捨的回報，我希望不接受，如果一定要回報，我希望再把它施捨出去。如果我得到施捨的果報，我也希望不接受，如果真的有果報，我就把它再佈施出去。偈語說： 『施捨以及施捨的果報，普遍施捨給一切眾生，因為他們的快樂就是我的快樂，所以我施捨給他們，自己不需要。』 解釋：這個偈語教導我們實行施捨果報的施捨。就是說，把施捨以及施捨所得到的果報，普遍施捨給一切眾生。為什麼呢？因為具有慈悲心的人，把他們的快樂當作自己的快樂。所以菩薩所有施捨的果報，都應該佈施給一切眾生。大慈悲心就是這樣教導的。偈語說： 『輕視錢財而進行施捨，美好的事物會越來越多地到來，即使不想要也會自己到來，再用這些財物輾轉施捨出去。』 解釋：這個偈語教導我們實行厭惡錢財的施捨。如果有人厭惡錢財而進行施捨，這個人即使不想要錢財，錢財也會自己到來。道理就是這樣，極其廣大極其微妙，因為有大慈悲心。如果有了這些錢財，再用它們來佈施，那麼資財就會來而復來，菩薩就會施而復施。為什麼呢？不是爲了追求自己的快樂，而是希望施捨能夠無窮無盡。偈語說： 『具有慈悲心的人，以大慈悲心，盡力施捨並且經常施捨，應該這樣做施捨，千萬不要追求施捨的果報。』 解釋：這個偈語教導我們實行無間斷的施捨，應該知道。偈語說： 『如果我不喜歡施捨，施捨的果報也不施捨出去，那麼施捨就不會有一剎那的持續，因為沒有對施捨的喜愛。』 解釋：這個偈語教導我們實行沒有厭倦的施捨，應該知道。偈語說： 『不作施捨就不會有果報，給予果報的是施捨的行為，給予果報的是施捨的作者，這是你觀察到的恩惠和過失，與我菩薩不相似。』 解釋：這個偈語教導我們實行捨棄恩惠的施捨。菩薩對施捨說，如果有人實行你，你才給予果報，這是你等待回報的恩惠和過失，我則不是這樣。這是你不與我相似的地方。再次，如果有人實行你，你只給予這個人果報，你就是等待回報的人，我則不是這樣，我所施捨的果報給予一切眾生，這是你不與我相似的地方。完畢
【English Translation】 English version There is also no self-enjoyment. Why? Because joy is not separate. As for the reward of giving, I wish not to receive it; if there must be a reward, I wish to give it away again. If I receive the fruit of giving, I also wish not to receive it; if there truly is a fruit, I will give it away again in charity. The verse says: 'Giving and the fruit of giving, universally give to all beings, because their joy is my joy, so I give to them, I have no need.' Explanation: This verse teaches us to practice giving the fruit of giving. That is, to universally give the act of giving and the fruit obtained from giving to all beings. Why? Because those with compassion take their joy as their own joy. Therefore, all the fruits of giving of a Bodhisattva should be given to all beings. Great compassion teaches in this way. The verse says: 'Despise wealth and give, more and more good things will come, even if you don't want them, they will come on their own, and then use these riches to give away in turn.' Explanation: This verse teaches us to practice giving with aversion to wealth. If someone is averse to wealth and gives, even if this person does not want wealth, wealth will come on its own. The principle is like this, extremely vast and extremely subtle, because there is great compassion. If there is such wealth, and then use it to give, then wealth will come and come again, and the Bodhisattva will give and give again. Why? Not to seek one's own joy, but to hope that giving can be endless. The verse says: 'Those with compassion, with great compassion, give their all and give constantly, one should give in this way, and never seek the fruit of giving.' Explanation: This verse teaches us to practice uninterrupted giving, one should know. The verse says: 'If I do not like giving, and the fruit of giving is not given away, then giving will not last for a moment, because there is no love for giving.' Explanation: This verse teaches us to practice giving without weariness, one should know. The verse says: 'Not acting does not give fruit, giving fruit is the act of giving, giving fruit is the author of giving, this is the kindness and fault you observe, not similar to me, the Bodhisattva.' Explanation: This verse teaches us to practice giving up kindness. The Bodhisattva says to giving, if someone practices you, you then give the fruit, this is your kindness and fault of waiting for reward, I am not like that. This is where you are not similar to me. Again, if someone practices you, you only give the fruit to this person, you are the one waiting for reward, I am not like that, the fruit of my giving is given to all beings, this is where you are not similar to me. Finished.
說大悲教施。次說大悲行施。偈曰。
無障及凈句 利彼亦自量 無求與無著 悲者如是施
釋曰。無障者。謂不奪他物行施故。凈句者。以如法財行施。謂不以毒物兵杖酒等施故。利彼者。以施攝他時置於善根故。自量者。不令自眷屬有乏少故。無求者。謂前眾生或無。心求或無口求。見彼乏少自然而施。及不簡福田故。無著者。不求報恩及以果報故。偈曰。
盡廣勝常喜 離著亦清凈 迴向於二處 菩提及善根
釋曰。盡者。內外物施故。廣者。多物施故。勝者。妙物施故。常者。恒施故。喜者。離瞋施故。謂乞求者作不饒益時忍而喜施。離著者。無希望故。如前無著說。清凈者。以如法故。如前凈句說。迴向菩提者。迴向大菩提故。迴向善根者。迴向隨順善根器故。已說大悲行施。次說大悲受用差別。偈曰。
有財而自用 及用施眾生 得喜施喜勝 三樂養心故
釋曰。菩薩自受用財生喜。及用財佈施眾生生喜。二喜相比施喜為勝。何以故。三樂養心故。三樂者。一佈施喜。二攝他喜。三菩提聚滿足喜。已說大悲受用差別。次說大悲增長諸度。偈曰。
慳惡瞋放逸 緣著及邪著 如是六蔽者 悲令六度增
釋曰。慳者。少物不能捨故。惡者
。破戒及惱他故。瞋者。于少不饒益起大瞋故。放逸者。于諸善法不勤行故。緣著者。五欲亂心故。邪著者。外道無慧故。如是住六蔽者。大悲憐愍為說過失。令六波羅蜜而得增長。說大悲增長諸度已。此大悲從四緣生。亦應顯示。偈曰。
苦樂不苦樂 因力及善友 自體相續流 大悲四緣義
釋曰。苦樂不苦樂者。顯示緣緣具緣。三受三苦俱起悲故。問舍受云何苦。答由行苦故。因力者。顯示因緣。善友者。顯示增上緣。自體相續流者。顯示次第緣。問大悲如是生已云何得平等。偈曰。
行相及思惟 隨順與離障 不得亦清凈 六義悲平等
釋曰。大悲平等有六種。一者行相平等。由三受位眾生平等知是苦故。二者思惟平等。由平等憐愍故。三者隨順平等。由平等救濟故。四者離障平等。由平等不惱故。五者不得平等。由自他及悲三輪平等不可得故。六者清凈平等。由八地無生忍時平等得故。問如是別說大悲已。此四梵住云何修習得令無上。偈曰。
慈等令無上 自意修亦五 信心通方便 和合如前說
釋曰。如前供養諸佛親近善友皆由五種自意修習得令無上。梵住亦爾。由凈信者。于大乘經說。梵住處生凈信故。由深心者。以九種心修梵住故。由神通者。依虛
空等定而修習故。由方便者。依無分別智所攝故。由和合者以一果入一切果故。梵住品究竟。
大乘莊嚴經論卷第九 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第十
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
覺分品第二十一之一
釋曰。諸菩薩有羞相(羞兼慚愧)。此中應說。偈曰。
治障及合智 緣境亦成生 菩薩有羞相 如是四差別
釋曰。此偈顯示菩薩有羞有四種相。一自性。二伴類。三境界。四作業。治障者。謂離無羞。此即是羞自性。合智者。與無分別知相應。此智是羞伴類。緣境者。菩薩以小無障眾生為可羞境。即是聲聞緣覺。小者對大乘故。無障者。破煩惱障故。成生者。菩薩有羞以建立眾生為業。此是有羞四種相。問諸菩薩有羞於何行中起。偈曰。
菩薩於六度 障增及治減 不勤亦勤行 於此有羞起
釋曰。諸菩薩於四事中極生羞恥。一者于諸度障增時極生羞恥。二者于諸障治減時極生羞恥。三者修諸度懈怠時極生羞恥。四者隨順煩惱法勤行時極生羞恥。所謂諸根常開而不禁守。問菩薩有羞種差別云何。偈曰。
六品及二品 七地與二乘 亦似則為下 反此應知上
【現代漢語翻譯】 現代漢語譯本： 『空等定』（śūnyatā-samādhi，證悟空性的禪定）而修習的緣故。由於方便的緣故：依靠無分別智（nirvikalpa-jñāna，不執著于任何概念的智慧）所攝持的緣故。由於和合的緣故：以一個果（eka-phala，單一的果報）進入一切果的緣故。《梵住品》究竟。
《大乘莊嚴經論》卷第九 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第十
無著（Asaṅga）菩薩造
大唐天竺三藏波羅頗蜜多羅（Prajñāmitra）譯
《覺分品》第二十一之一
釋曰：諸菩薩有羞相（hrī-lakṣaṇa，具有慚愧的品格）。此中應說。偈曰：
治障及合智，緣境亦成生，菩薩有羞相，如是四差別。
釋曰：此偈顯示菩薩有羞有四種相。一、自性；二、伴類；三、境界；四、作業。『治障者』，謂離無羞，此即是羞自性。『合智者』，與無分別知相應，此智是羞伴類。『緣境者』，菩薩以小無障眾生為可羞境，即是聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自證悟者）。小者對大乘（Mahāyāna，大乘佛教）故。無障者，破煩惱障（kleśa-āvaraṇa，由煩惱產生的障礙）故。『成生者』，菩薩有羞以建立眾生為業，此是有羞四種相。問：諸菩薩有羞於何行中起？偈曰：
菩薩於六度，障增及治減，不勤亦勤行，於此有羞起。
釋曰：諸菩薩於四事中極生羞恥。一者于諸度（pāramitā，波羅蜜，到達彼岸的方法）障增時極生羞恥。二者于諸障治減時極生羞恥。三者修諸度懈怠時極生羞恥。四者隨順煩惱法勤行時極生羞恥。所謂諸根常開而不禁守。問：菩薩有羞種差別云何？偈曰：
六品及二品，七地與二乘，亦似則為下，反此應知上。
【English Translation】 English version: Because of practicing with the 『emptiness-samādhi』 (śūnyatā-samādhi, the samadhi of realizing emptiness). Because of skillful means: because of relying on being encompassed by non-discriminating wisdom (nirvikalpa-jñāna, wisdom that does not cling to any concepts). Because of combination: because of entering all fruits with one fruit (eka-phala, a single fruit). The Brahma-vihāra chapter is complete.
The Ornament of the Great Vehicle Sutra, Volume 9 Taisho Tripitaka, Volume 31, No. 1604, The Ornament of the Great Vehicle Sutra
The Ornament of the Great Vehicle Sutra, Volume 10
Composed by Bodhisattva Asaṅga
Translated by Prajñāmitra, Tripitaka Master from India of the Great Tang Dynasty
Chapter 21, Part 1: The Qualities of Awakening
Explanation: Bodhisattvas have a sense of shame (hrī-lakṣaṇa, having the quality of shame and remorse). This should be discussed here. The verse says:
Curing obstacles and combining wisdom, relating to objects and accomplishing birth, Bodhisattvas have a sense of shame, these are the four distinctions.
Explanation: This verse shows that Bodhisattvas' sense of shame has four aspects: 1. Nature; 2. Companions; 3. Objects; 4. Actions. 『Curing obstacles』 means being apart from shamelessness, which is the nature of shame. 『Combining wisdom』 means being in accordance with non-discriminating wisdom, which is the companion of shame. 『Relating to objects』 means Bodhisattvas consider beings who are small and without obstacles as objects of shame, namely Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently). 『Small』 refers to being in contrast to the Mahāyāna (Mahāyāna, the Great Vehicle). 『Without obstacles』 means having broken through the kleśa-āvaraṇa (kleśa-āvaraṇa, obstacles arising from afflictions). 『Accomplishing birth』 means Bodhisattvas use establishing beings as their work, these are the four aspects of shame. Question: In what practices does the shame of Bodhisattvas arise? The verse says:
Bodhisattvas, regarding the six perfections, when obstacles increase and cures decrease, when not diligent and when diligently acting, in these, shame arises.
Explanation: Bodhisattvas feel extremely ashamed in four situations: 1. When obstacles to the perfections (pāramitā, pāramitā, methods of reaching the other shore) increase, they feel extremely ashamed. 2. When the cures for obstacles decrease, they feel extremely ashamed. 3. When they are lazy in cultivating the perfections, they feel extremely ashamed. 4. When they diligently act in accordance with the laws of affliction, they feel extremely ashamed, that is, when the senses are always open and not restrained. Question: What are the differences in the types of shame that Bodhisattvas have? The verse says:
Six types and two types, seven grounds and the two vehicles, if similar, then it is lower, conversely, one should know it is higher.
釋曰。六品者。不定地中前六品有羞為下。二品者。諸定地中前二品有羞為下。七地者。菩薩十地中前七地有羞為下。二乘者。謂下心眾生有羞為下。由有增上慢故。亦似者。謂未得無生忍菩薩彼有羞亦為下。翻此諸下有羞。應知即是諸上有羞。問何法是有羞障。及彼障有幾過失。偈曰。
無羞惑不斷 三害及六呵 墮難退苦三 如前十二失
釋曰。無羞者。是菩薩有羞障。若有此障則煩惱不斷。煩惱不斷則先生三害。一自害。謂不正思惟。由自惱故。二他害。謂瞋及舍。由惱他故。問瞋者惱眾生可爾。舍者云何惱眾生。答菩薩應化眾生。舍而不化。是謂為惱。俱害者。謂破尸羅。由惱自他故。起三害已即于現法得六呵責。由疑悔失利失護棄捨治罰惡名故。隨其次第得六種呵責。所謂自呵責乃至十方人呵責。如是已后復有三種過失生。一退墮諸難處。二退失已得未得善法。三從彼生大苦受。是謂無羞生十二種過失。問已知障及過失。何者是有羞功德。偈曰。
此等一切惡 菩薩若有羞 當知一切盡 起彼對治故 天人聰慧生 速滿於二聚 成生不退轉 離不離為果
釋曰。初偈顯示有羞離過功德。如前過失。菩薩有羞一切不有故。后偈顯示有羞集得功德。具足聚集五勝果
【現代漢語翻譯】 現代漢語譯本： 解釋：六品指的是，在不定地中的前六品，因為有羞恥心所以是下品。二品指的是，在各種禪定地中的前二品，因為有羞恥心所以是下品。七地指的是，菩薩十地中的前七地，因為有羞恥心所以是下品。二乘指的是，具有下劣心念的眾生，因為有羞恥心所以是下品。『也相似』指的是，尚未獲得無生法忍的菩薩，他們有羞恥心也算是下品。與這些下品有羞恥心相反的，應該知道就是那些上品有羞恥心。 問：什麼法是有羞恥心的障礙？以及這種障礙有多少過失？偈頌說： 『無羞惑不斷，三害及六呵，墮難退苦三，如前十二失』 解釋：無羞恥心，是菩薩有羞恥心的障礙。如果存在這種障礙，那麼煩惱就無法斷除。煩惱無法斷除，就會產生三種危害。一是自害，指不正思維，因為自己惱怒自己。二是ta害，指嗔恨和捨棄，因為惱怒他人。問：嗔恨惱怒眾生還可以理解，捨棄又如何惱怒眾生呢？答：菩薩本應教化眾生，捨棄而不教化，這就是惱怒。三是俱害，指毀壞戒律，因為惱怒自己和他人。產生這三種危害后，就會在現世得到六種呵責，因為懷疑、後悔、失去利益、失去保護、拋棄、懲罰、惡名等原因，依次得到六種呵責，也就是自我呵責乃至十方人的呵責。這樣之後，又會產生三種過失：一是墮落到各種困難的境地，二是退失已經得到的和尚未得到的善法，三是從那裡產生巨大的痛苦。這就是無羞恥心產生的十二種過失。 問：已經知道了障礙和過失，那麼什麼是有羞恥心的功德呢？偈頌說： 『此等一切惡，菩薩若有羞，當知一切盡，起彼對治故，天人聰慧生，速滿於二聚，成生不退轉，離不離為果』 解釋：第一個偈頌顯示了有羞恥心遠離過失的功德。因為前面所說的過失，菩薩因為有羞恥心，所以一切都不會有。後面的偈頌顯示了有羞恥心聚集獲得的功德，具足聚集五種殊勝的果報。
【English Translation】 English version: Explanation: 'Six grades' refers to the first six grades in the Indeterminate Ground, which are considered inferior because of their sense of shame. 'Two grades' refers to the first two grades in various Dhyana Grounds, which are considered inferior because of their sense of shame. 'Seven grounds' refers to the first seven grounds of the Ten Bodhisattva Grounds, which are considered inferior because of their sense of shame. 'Two Vehicles' refers to sentient beings with inferior minds, who are considered inferior because of their sense of shame. 'Also similar' refers to Bodhisattvas who have not yet attained the Acceptance of the Non-Arising of Dharmas (Anutpattika-dharma-kshanti), whose sense of shame is also considered inferior. The opposite of these inferior beings with shame should be understood as those superior beings with shame. Question: What Dharma is an obstacle to having shame? And how many faults does this obstacle have? The verse says: 'Shamelessness obstructs the cessation of afflictions, three harms and six reproaches, falling into difficulties, regression, and three sufferings, as in the previous twelve faults.' Explanation: Shamelessness is an obstacle to a Bodhisattva's sense of shame. If this obstacle exists, then afflictions cannot be eliminated. If afflictions cannot be eliminated, then three harms will arise. First, self-harm, referring to incorrect thinking, because one is annoyed with oneself. Second, harm to others, referring to anger and abandonment, because one annoys others. Question: It is understandable that anger annoys sentient beings, but how does abandonment annoy sentient beings? Answer: Bodhisattvas should teach sentient beings, but abandoning them without teaching is annoying them. Third, mutual harm, referring to breaking precepts, because one annoys oneself and others. After these three harms arise, one will receive six reproaches in this life, because of doubt, regret, loss of benefits, loss of protection, abandonment, punishment, and bad reputation, respectively receiving six reproaches, namely self-reproach and even the reproach of people in the ten directions. After this, three faults will arise: first, falling into various difficult situations; second, regressing from the good Dharmas already attained and not yet attained; third, experiencing great suffering from there. These are the twelve faults arising from shamelessness. Question: Having already known the obstacles and faults, what are the merits of having shame? The verse says: 'All these evils, if a Bodhisattva has shame, know that all will cease, because they arise from their antidotes. Gods and humans are born with wisdom, quickly fulfilling the two accumulations, achieving birth without regression, with separation and non-separation as the result.' Explanation: The first verse shows the merit of having shame and avoiding faults. Because of the faults mentioned earlier, a Bodhisattva with shame will not have any of them. The latter verse shows the merit of having shame and accumulating gains, fully accumulating five excellent results.
故。天人聰慧生者。是得果報果。謂常生天上及以人中恒得聰慧故。速滿於二聚者。是得增上果。謂得大菩提二聚故。成生不退轉者。是得丈夫果。丈夫所作故。離者。是得相離果。離彼障故。不離者。是得依果。一切生處不離彼障對治故。問有羞功用譬喻云何。偈曰。
有衣翻有垢 凡夫無慚故 天衣更無垢 菩薩有慚爾 菩薩慚具足 如空不可污 欲勝諸菩薩 亦以慚莊嚴 譬如慈母愛 慚護眾生然 觀生及化生 此事由慚起
釋曰。此中第一偈顯示慚如衣服。何以故。有慚者過垢不能污故。第二偈上半顯示慚如虛空。何以故。有慚者雖值世間八法不被染故。第二偈下半顯示慚如莊嚴。何以故。有慚者端正勝餘菩薩故。第三偈顯示慚如慈母。何以故有慚者擁護生死一切過失如象馬軍觀生化生由此起故。衣服譬顯慚能對治住諸煩惱。虛空譬顯慚能對治染著八法。莊嚴譬顯慚能隨順同行。慈母譬顯慚能成熟眾生。問菩薩行慚有何相。偈曰。
不忍及不行 亦忍及亦行 當知此四種 是說行慚相
釋曰。此偈顯示四種行慚相。一不忍。二不行。三忍。四行。何以故。有慚者於一切過惡有前二相。不忍故。不行故。於一切功德有後二相。忍故。行故。問云何慚羞得無上
【現代漢語翻譯】 現代漢語譯本：因此，天人聰慧地出生，這是獲得果報果，意味著他們常常生於天上或人間，並且總是聰慧。迅速圓滿二聚（福德和智慧）者，這是獲得增上果，意味著他們獲得大菩提的二聚。成就出生不退轉者，這是獲得丈夫果，因為這是丈夫所能做到的。遠離者，這是獲得相離果，因為他們遠離了那些障礙。不離者，這是獲得依果，因為在一切生處，他們都不離對治那些障礙的方法。問：有羞的功用和譬喻是什麼？偈語說： 『有衣翻有垢，凡夫無慚故；天衣更無垢，菩薩有慚爾；菩薩慚具足，如空不可污；欲勝諸菩薩，亦以慚莊嚴；譬如慈母愛，慚護眾生然；觀生及化生，此事由慚起。』 解釋：這其中第一偈顯示慚如衣服。為什麼呢？因為有慚的人，過失和污垢不能沾染他。第二偈上半顯示慚如虛空。為什麼呢？因為有慚的人，即使遇到世間的八法（利、衰、毀、譽、稱、譏、苦、樂）也不會被污染。第二偈下半顯示慚如莊嚴。為什麼呢？因為有慚的人，端正勝過其他菩薩。第三偈顯示慚如慈母。為什麼呢？因為有慚的人，擁護生死中的一切眾生，避免一切過失，就像象兵和馬兵一樣，觀察胎生和化生，這些都是由慚引起的。衣服的比喻顯示慚能夠對治安住于各種煩惱。虛空的比喻顯示慚能夠對治染著於世間八法。莊嚴的比喻顯示慚能夠隨順同行。慈母的比喻顯示慚能夠成熟眾生。問：菩薩行慚有什麼樣的相？偈語說： 『不忍及不行，亦忍及亦行，當知此四種，是說行慚相。』 解釋：這個偈語顯示了四種行慚的相。一是不忍，二是不行，三是忍，四是行。為什麼呢？因為有慚的人，對於一切過惡有前兩種相，不忍受，所以不行做。對於一切功德有後兩種相，能夠忍受，所以去行做。問：如何通過慚羞獲得無上（菩提）？
【English Translation】 English version: Therefore, the wise beings born in heavens and humans obtain the Result of Retribution (果報果), meaning they are constantly born in heavens or among humans and are always wise. Those who quickly perfect the two accumulations (福德和智慧, merit and wisdom) obtain the Superior Result (增上果), meaning they obtain the two accumulations for Great Bodhi. Those who achieve birth without regression obtain the Result of a Hero (丈夫果), because it is what a hero can accomplish. Those who separate obtain the Result of Separation (相離果), because they are separated from those obstacles. Those who do not separate obtain the Result of Reliance (依果), because in all places of birth, they do not separate from the methods to counteract those obstacles. Question: What are the functions and metaphors of having shame? The verse says: 'Having clothes turns into having dirt, because ordinary people have no shame; heavenly clothes have no dirt, because Bodhisattvas have shame; Bodhisattvas have complete shame, like the sky cannot be stained; wanting to surpass all Bodhisattvas, also adorn with shame; like a loving mother's love, shame protects sentient beings; observing birth and transformation, this matter arises from shame.' Explanation: The first verse here shows that shame is like clothing. Why? Because for those who have shame, faults and dirt cannot stain them. The upper half of the second verse shows that shame is like the sky. Why? Because those who have shame, even when encountering the eight worldly dharmas (利、衰、毀、譽、稱、譏、苦、樂, gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness), are not defiled. The lower half of the second verse shows that shame is like adornment. Why? Because those who have shame are more upright and surpass other Bodhisattvas. The third verse shows that shame is like a loving mother. Why? Because those who have shame protect all sentient beings in samsara, avoiding all faults, just like elephant soldiers and horse soldiers, observing womb-born and transformation-born beings, these all arise from shame. The metaphor of clothing shows that shame can counteract dwelling in various afflictions. The metaphor of the sky shows that shame can counteract attachment to the eight worldly dharmas. The metaphor of adornment shows that shame can accord with and walk together. The metaphor of a loving mother shows that shame can mature sentient beings. Question: What are the characteristics of a Bodhisattva practicing shame? The verse says: 'Not enduring and not acting, also enduring and also acting, know that these four are said to be the characteristics of practicing shame.' Explanation: This verse shows the four characteristics of practicing shame. First, not enduring; second, not acting; third, enduring; fourth, acting. Why? Because those who have shame have the first two characteristics towards all faults and evils, not enduring, therefore not acting. They have the latter two characteristics towards all merits, able to endure, therefore acting. Question: How can one obtain the Unsurpassed (Bodhi) through shame?
。偈曰。
教習於慚羞 亦起五自意 信法等別故 無上如前知
釋曰。如前知者于大乘經說。慚羞處生凈信故。以九種深心修習故。依虛空等定修習故。由無分別智攝故。以一果入一切果故。已說菩薩有羞。次說菩薩無畏。偈曰。
諸菩薩無畏 體相及差別 堅固與殊勝 今當次第解
釋曰。菩薩無畏有四義解釋。一體相。二差別。三堅固。四殊勝。問體相云何。偈曰。
進定慧三起 勇健勤猛作 是說無畏相 亦顯于眾名
釋曰。精進禪定般若。此三若起是無畏體相。勇健勤猛。此四顯無畏眾名。問此三於何行中無畏。偈曰。
諸有所作中 下動愚則畏 離三三決定 是名無畏安
釋曰。菩薩于諸所作中其心若下若動若愚則生怖畏。何以故。下心者。于彼無勤修故。動心者。于彼心不住故。愚心者。于彼無方便故。彼三對治隨其次第。即是精進禪定般若。是故精進等三。若得決定則名無畏。問云何決定。答此三對治任運現前。是名決定。問已說體相。云何差別。偈曰。
自性及大愿 不顧及不退 聞深亦能化 置彼于佛身 亦行諸苦行 不捨于生死 生死不能染 此十是差別
釋曰。此二偈隨其次第說無畏有十種差
【現代漢語翻譯】 現代漢語譯本：偈語說：
教導學習慚愧，也能生起五種自意。 由於對佛法等有不同的信念，所以能像之前一樣瞭解無上之法。
解釋：如前知，是指在大乘經典中所說的。因為在慚愧之處生起清凈的信心。因為用九種深心來修習。因為依靠虛空等定來修習。因為由無分別智所攝持。因為以一個果位進入一切果位。已經說了菩薩有羞愧之心，接下來講菩薩的無畏。偈語說：
諸位菩薩的無畏，它的體相以及差別， 堅固和殊勝之處，現在應當依次解釋。
解釋：菩薩的無畏有四種意義來解釋：一體相，二差別，三堅固，四殊勝。問：體相是什麼？偈語說：
精進、禪定、智慧三者生起， 勇猛、剛健、勤奮地行動。 這就是所說的無畏之相，也顯示了它的眾多名稱。
解釋：精進（Vīrya）、禪定（Dhyāna）、般若（Prajñā）。這三者如果生起，就是無畏的體相。勇健、勤猛，這四者顯示無畏的眾多名稱。問：這三者在什麼行為中是無畏的？偈語說：
在一切所作之中， 下劣、動搖、愚癡就會產生畏懼。 遠離這三種，就能在三方面得到決定， 這就是所謂的無畏安穩。
解釋：菩薩在一切所作之中，如果心是下劣、動搖、愚癡的，就會產生怖畏。為什麼呢？因為下劣之心，對於所做的事情沒有勤奮地修習。動搖之心，對於所做的事情心不能安住。愚癡之心，對於所做的事情沒有方便之法。這三種的對治，依次是精進、禪定、般若。所以精進等三者，如果得到決定，就叫做無畏。問：如何才能決定呢？答：這三種對治自然而然地現前，這就叫做決定。問：已經說了體相，什麼是差別呢？偈語說：
自性以及大愿， 不顧惜以及不退轉， 聽聞甚深佛法也能教化他人， 將他們安置於佛的果位。 也能行持各種苦行， 不捨棄生死輪迴。 生死輪迴不能染污， 這十種就是差別。
解釋：這兩句偈語依次說明無畏有十種差別。
【English Translation】 English version: Verse:
Teaching and learning shame, also gives rise to five self-intentions. Due to different beliefs in Dharma, etc., one can understand the unsurpassed Dharma as before.
Explanation: 'As before' refers to what is said in the Mahāyāna sutras. Because pure faith arises in the place of shame. Because one cultivates with nine kinds of profound minds. Because one cultivates relying on samādhi such as space. Because it is embraced by non-discriminating wisdom. Because one enters all fruits with one fruit. It has been said that Bodhisattvas have shame, next we will talk about the fearlessness of Bodhisattvas. Verse:
The fearlessness of all Bodhisattvas, Its essence, characteristics, and differences, Steadfastness and excellence, Now shall be explained in order.
Explanation: The fearlessness of Bodhisattvas is explained in four meanings: 1. Essence and characteristics, 2. Differences, 3. Steadfastness, 4. Excellence. Question: What are the essence and characteristics? Verse:
Diligence, meditation, and wisdom arise, Courageous, strong, and diligent actions. This is what is said to be the aspect of fearlessness, and it also reveals its many names.
Explanation: Diligence (Vīrya), meditation (Dhyāna), and wisdom (Prajñā). If these three arise, they are the essence and characteristics of fearlessness. Courageous, strong, and diligent, these four reveal the many names of fearlessness. Question: In what actions are these three fearless? Verse:
In all actions, Inferiority, agitation, and ignorance will produce fear. Away from these three, one can be decisive in three aspects, This is called fearless peace.
Explanation: In all actions of Bodhisattvas, if the mind is inferior, agitated, or ignorant, fear will arise. Why? Because an inferior mind does not diligently cultivate what is being done. An agitated mind cannot settle on what is being done. An ignorant mind has no expedient means for what is being done. The antidotes to these three are, in order, diligence, meditation, and wisdom. Therefore, if diligence and the other two are determined, it is called fearlessness. Question: How can one be determined? Answer: These three antidotes naturally appear, this is called determination. Question: The essence and characteristics have been explained, what are the differences? Verse:
Self-nature and great vows, Not caring and not retreating, Hearing profound Dharma can also transform others, Placing them in the Buddha's state. Also practicing various ascetic practices, Not abandoning the cycle of birth and death. The cycle of birth and death cannot defile, These ten are the differences.
Explanation: These two verses explain in order that fearlessness has ten kinds of differences.
別。一者自性。謂性成就得無畏故。二者大愿。謂發菩提心得無畏故。三者不顧。謂勤自利時不顧身命得無畏故。四者不退。謂勤利他時有違逆者得無畏故。五者聞深。謂聽實義時得無畏故。六者能化。謂難化眾生以通力化得無畏故。七者置彼于佛身。謂建立眾生於大菩提得無畏故。八者亦行諸苦行。謂行種種難行苦行得無畏故。九者不捨生死。謂故意受生得無畏故。十者生死不能染。謂處染不染得無畏故。問已說差別。云何堅固。偈曰。
惡朋及重苦 聞深不能退 譬如螽翅風 不動須彌海
釋曰。菩薩無畏於三緣得不動。一遇惡朋。二遭重苦。三聞深法。譬如螽蟖振羽不能蕩海搖山。彼之三緣不能動菩薩心亦復如是。是故菩薩無畏得堅固。問已說堅固。云何殊勝。偈曰。
諸說無畏中 菩薩無畏上 相異堅殊勝 與彼不相似
釋曰。由前三義勝故。菩薩無畏於諸說無畏中最為殊勝。已說菩薩無畏。次說菩薩不退。偈曰。
不退諸菩薩 品類有三事 于聞進苦故 慚勇為依止 欲樂大菩提 是說不退性 未成成極成 差別諸地顯
釋曰。此二偈顯示不退品類依止自性差別。彼品類有三種。一聞法無厭不退。二恒大精進不退。三生死苦惱不退。依止有二種
【現代漢語翻譯】 現代漢語譯本： 別。第一是自性（Sva-bhāva，自身本性）。因為自性成就而獲得無畏。第二是大愿（Mahā-praṇidhāna，偉大的誓願）。因為發起菩提心而獲得無畏。第三是不顧（Anapekṣa，不顧惜）。因為勤奮自利時不顧惜身命而獲得無畏。第四是不退（Aparivarta，不退轉）。因為勤奮利益他人時遇到違逆而獲得無畏。第五是聞深（Gambhirārtha-śravaṇa，聽聞甚深之義）。因為聽聞真實義時獲得無畏。第六是能化（Vinayaka，能夠調伏）。因為難以調伏的眾生以神通力調伏而獲得無畏。第七是置彼于佛身（Buddhakāya-sthāpana，使眾生安住于佛身）。因為建立眾生於大菩提而獲得無畏。第八是亦行諸苦行（Duhkhacaryā-carana，也實行各種苦行）。因為實行種種難以實行的苦行而獲得無畏。第九是不捨生死（Samsārāparityāga，不捨棄生死）。因為故意受生而獲得無畏。第十是生死不能染（Samsārānupalepa，生死不能染污）。因為處於染污而不被染污而獲得無畏。問：已經說了差別，如何堅固？偈頌說： 『惡友以及重苦難，聽聞深法不能退，譬如螽斯之翅膀，不能動搖須彌海。』 解釋說：菩薩的無畏在三種因緣下獲得不動搖。一是遇到惡友，二是遭遇重苦，三是聽聞深法。譬如螽斯振動翅膀不能動搖大海和山嶽，這三種因緣也不能動搖菩薩的心，也是如此。因此菩薩的無畏得以堅固。問：已經說了堅固，如何殊勝？偈頌說： 『在各種所說的無畏中，菩薩的無畏最為殊勝，相狀不同，堅固而殊勝，與其他的無畏不相似。』 解釋說：由於前面三種意義殊勝的緣故，菩薩的無畏在各種所說的無畏中最為殊勝。已經說了菩薩的無畏，接下來解說菩薩的不退。偈頌說： 『不退轉的諸菩薩，品類有三種事，對於聽聞、精進、苦行，以慚愧和勇猛為依止，希求安樂和大菩提，這就是說不退轉的性質，未成就、正成就、極成就，在各個地（Bhūmi，菩薩的修行階段）位上顯現差別。』 解釋說：這兩句偈頌顯示不退轉的品類、依止、自性、差別。它的品類有三種：一是聽聞佛法沒有厭倦而不退轉，二是恒常廣大精進而不退轉，三是面對生死苦惱而不退轉。依止有兩種：
【English Translation】 English version: Furthermore. First is Sva-bhāva (self-nature). Because of the accomplishment of self-nature, one obtains fearlessness. Second is Mahā-praṇidhāna (great vow). Because of arousing Bodhicitta (the mind of enlightenment), one obtains fearlessness. Third is Anapekṣa (disregard). Because of diligently benefiting oneself without regard for life, one obtains fearlessness. Fourth is Aparivarta (non-retrogression). Because of diligently benefiting others and encountering opposition, one obtains fearlessness. Fifth is Gambhirārtha-śravaṇa (hearing profound meaning). Because of hearing the true meaning, one obtains fearlessness. Sixth is Vinayaka (able to subdue). Because of subduing difficult-to-subdue beings with supernatural powers, one obtains fearlessness. Seventh is Buddhakāya-sthāpana (establishing them in the Buddha-body). Because of establishing beings in great Bodhi (enlightenment), one obtains fearlessness. Eighth is Duhkhacaryā-carana (also practicing asceticism). Because of practicing various difficult ascetic practices, one obtains fearlessness. Ninth is Samsārāparityāga (not abandoning Samsara). Because of intentionally taking birth, one obtains fearlessness. Tenth is Samsārānupalepa (Samsara cannot taint). Because of being in defilement without being defiled, one obtains fearlessness. Question: The differences have been explained. How is it firm? The verse says: 'Evil companions and great suffering, hearing profound teachings cannot cause retreat, just as the wings of a locust, cannot move Mount Sumeru and the sea.' Explanation: The Bodhisattva's fearlessness is unshakeable under three conditions: encountering evil companions, experiencing great suffering, and hearing profound teachings. Just as a locust flapping its wings cannot shake the ocean and mountains, these three conditions cannot shake the Bodhisattva's mind either. Therefore, the Bodhisattva's fearlessness is firm. Question: Firmness has been explained. How is it supreme? The verse says: 'Among all the fearlessnesses spoken of, the Bodhisattva's fearlessness is supreme, its characteristics are different, firm and supreme, not similar to the others.' Explanation: Because of the superiority of the previous three meanings, the Bodhisattva's fearlessness is the most supreme among all the fearlessnesses spoken of. The Bodhisattva's fearlessness has been explained. Next, the Bodhisattva's non-retrogression is explained. The verse says: 'The non-retrogressing Bodhisattvas, have three kinds of qualities, regarding hearing, progress, and suffering, taking shame and courage as their reliance, desiring joy and great Bodhi, this is said to be the nature of non-retrogression, unachieved, achieving, extremely achieved, differences are manifested in the various Bhūmi (stages of a Bodhisattva's path).' Explanation: These two verses reveal the categories, reliance, nature, and differences of non-retrogression. Its categories are three: first, not retreating from hearing the Dharma (Buddhist teachings) without weariness; second, not retreating from constant and great diligence; third, not retreating from the suffering of Samsara (cycle of birth and death). There are two kinds of reliance:
。一慚二勇。有慚者不退退者可羞恥故。有勇者不退。退者非猛健故。自性謂欲樂大菩提。欲樂若回即得退故。差別有三種。一未成。謂信行地菩薩不退。二成。謂初地至七地菩薩不退。三極成。謂八地已上菩薩不退。已說菩薩不退。次說菩薩知法。偈曰。
知法知法業 知相知無盡 得果及二門 成生亦住法
釋曰。知法者。謂知五明處。一內明。二因明。三聲明。四醫明。五巧明。知此五論是謂知法。知法業者。謂知自利利他。以此為業。知內論者。為自修及為他說。知因論者。為申己義及屈他義。知聲論者。為自善音令他信受。知醫論者。為除他疾。知巧論者。為令他解。知論相者。謂知此五論得有五因是菩薩知論相。一聞得。二持得。三誦得。四思得。五通得。菩薩先於論有聞。聞已受持。持已習誦。誦已正思。思已通達。通達者知此是功德此是過失此是善語此是惡語。知無盡者。謂如此知乃至無餘涅槃亦無盡故。得果者。謂自知得一切種智故。二門者。一三昧門。二陀羅尼門。知論菩薩以三昧門成熟眾生。隨彼化攝故。以陀羅尼門成熟佛法。隨所得法皆能持故。已說菩薩知法。次說菩薩知世間。偈曰。
身知亦口知 及以實諦知 菩薩知世間 最勝餘無等
釋曰。菩薩有
【現代漢語翻譯】 現代漢語譯本：一慚二勇。有慚愧心的人不會退轉，退轉的人是可羞恥的。有勇猛心的人不會退轉，退轉的人不是勇猛精進的。自性是指欲求和喜樂於偉大的菩提。如果欲求和喜樂退轉，就會導致退失。差別有三種：一是未成就，指信行地的菩薩不會退轉；二是已成就，指初地到七地的菩薩不會退轉；三是極成就，指八地及以上的菩薩不會退轉。以上講述了菩薩的不退轉。接下來講述菩薩的知法。偈語說：
『知法知法業，知相知無盡，得果及二門，成生亦住法。』
解釋：知法，是指知道五明處：一、內明（Adhyātma-vidyā），二、因明（Hetu-vidyā），三、聲明（Śabda-vidyā），四、醫明（Cikitsā-vidyā），五、巧明（Śilpakarma-sthāna-vidyā）。知道這五種論典，就叫做知法。知法業，是指知道自利利他，以此為事業。知道內明，是爲了自我修習以及為他人宣說。知道因明，是爲了闡述自己的義理以及駁倒他人的義理。知道聲明，是爲了用自己美好的聲音使他人信服接受。知道醫明，是爲了去除他人的疾病。知道巧明，是爲了使他人理解。知論相，是指知道這五種論典有五種獲得途徑，這就是菩薩的知論相。一、聽聞而得，二、受持而得，三、誦讀而得，四、思惟而得，五、通達而得。菩薩先對論典有所聽聞，聽聞之後受持，受持之後習誦，誦讀之後如理思惟，思惟之後通達。通達的人知道什麼是功德，什麼是過失，什麼是善語，什麼是惡語。知無盡，是指如此了知，乃至無餘涅槃（nirvāṇa）也是無盡的。得果，是指自己知道獲得一切種智（sarvākārajñatā）。二門，一是三昧門（samādhi），二是陀羅尼門（dhāraṇī）。知論的菩薩用三昧門成熟眾生，隨順眾生而攝受他們。用陀羅尼門成熟佛法，隨所獲得的法都能憶持。以上講述了菩薩的知法。接下來講述菩薩的知世間。偈語說：
『身知亦口知，及以實諦知，菩薩知世間，最勝餘無等。』
解釋：菩薩有...
【English Translation】 English version: 'One is shame, two is courage. One who has shame does not retreat; one who retreats is shameful. One who has courage does not retreat; one who retreats is not brave and vigorous. Self-nature refers to desiring and delighting in great Bodhi (awakening). If desire and delight retreat, it leads to falling back. There are three kinds of differences: first, unachieved, referring to Bodhisattvas in the stage of faith and practice who do not retreat; second, achieved, referring to Bodhisattvas from the first to the seventh Bhumi (grounds) who do not retreat; third, extremely achieved, referring to Bodhisattvas from the eighth Bhumi and above who do not retreat. The non-retreat of Bodhisattvas has been discussed. Next, the knowledge of Dharma (teachings) of Bodhisattvas is discussed. The verse says:
'Knowing Dharma, knowing Dharma-karma, knowing characteristics, knowing the endless, attaining the fruit and the two gates, accomplishing birth and abiding in the Dharma.'
Explanation: 'Knowing Dharma' refers to knowing the five sciences: 1. Inner science (Adhyātma-vidyā), 2. Logic (Hetu-vidyā), 3. Linguistics (Śabda-vidyā), 4. Medicine (Cikitsā-vidyā), 5. Arts and Crafts (Śilpakarma-sthāna-vidyā). Knowing these five treatises is called 'knowing Dharma'. 'Knowing Dharma-karma' refers to knowing benefiting oneself and benefiting others, taking this as one's work. Knowing inner science is for self-cultivation and for speaking to others. Knowing logic is for stating one's own meaning and refuting others' meanings. Knowing linguistics is for making one's own good sound so that others believe and accept it. Knowing medicine is for removing others' illnesses. Knowing arts and crafts is for making others understand. 'Knowing the characteristics of treatises' refers to knowing that these five treatises have five causes for attainment; this is the Bodhisattva's 'knowing the characteristics of treatises': 1. Attained through hearing, 2. Attained through upholding, 3. Attained through reciting, 4. Attained through thinking, 5. Attained through penetrating. The Bodhisattva first hears about the treatises, then upholds them after hearing, then practices reciting them after upholding, then thinks correctly after reciting, then penetrates after thinking. One who penetrates knows what is merit, what is fault, what is good speech, and what is bad speech. 'Knowing the endless' refers to knowing in this way, even Nirvana (nirvāṇa) without remainder is also endless. 'Attaining the fruit' refers to knowing oneself to have attained all-knowing wisdom (sarvākārajñatā). 'The two gates' are 1. Samadhi (meditative absorption) gate, 2. Dharani (mnemonic) gate. The Bodhisattva who knows treatises uses the Samadhi gate to mature sentient beings, according with them and gathering them in. He uses the Dharani gate to mature the Buddha-dharma, being able to uphold all the Dharma he attains. The knowledge of Dharma of Bodhisattvas has been discussed. Next, the knowledge of the world of Bodhisattvas is discussed. The verse says:
'Knowing with the body, also knowing with the mouth, and knowing with the true reality, the Bodhisattva knows the world, most supreme, without equal.'
Explanation: The Bodhisattva has...
三種知世間。一身知世間。二口知世間。三諦知世間。問云何身知。云何口知。偈曰。
身知則舒顏 口知則先語 為令成器故 正法隨修行
釋曰。舒顏者。謂熙怡歡笑。此是身知世間。先語者。謂慰問讚美。此是口知世間。問此知何所為。答為令成器故。問令成何器。答正法隨修行令成此器故。問云何諦知世間。偈曰。
二知知世生 二知知世滅 為息復為得 諦知勤修行
釋曰。二知知世生者。知苦集二諦則知世間常生。由生及生方便故。二知知世滅者。知滅道二諦則知世間可滅。由滅及滅方便故。問知諦世間復何所為。答為息復為得諦智勤修行。息者苦集諦。得者滅道諦。諸菩薩為息苦集諦為得滅道諦故觀諸諦修智具足。如是知世間。即是知世間業。已說菩薩知世間。次說菩薩修習四量。偈曰。
能詮及義意 了義亦無言 當知此四種 是說四量相
釋曰。能詮者。如來所說十二部經。此法為量。非人為量。義意者。謂文中所以。此義為量。非語為量。了義者。謂世間可信及佛所印可。此了義為量。非不了義為量。無言者。謂出世證智。此智為量。非識為量。問世尊何故說此四量。偈曰。
謗法及非義 邪思與可言 遮此四事故 次第說四量
【現代漢語翻譯】 現代漢語譯本 三種知世間的方法：一是通過身體瞭解世間，二是通過言語瞭解世間，三是通過真諦瞭解世間。問：如何通過身體瞭解世間？如何通過言語瞭解世間？偈語說：
『身體瞭解就面露喜色，言語瞭解就主動問候，爲了使人成為法器，依正法修行。』
解釋：『舒顏』，指喜悅歡笑，這是通過身體瞭解世間。『先語』，指慰問讚美，這是通過言語瞭解世間。問：瞭解這些有什麼用？答：爲了使人成為法器。問：使人成為什麼樣的法器？答：依正法修行，使人成為這樣的法器。問：如何通過真諦瞭解世間？偈語說：
『通過兩種認知了解世間的生起，通過兩種認知了解世間的滅亡，爲了止息和獲得，依真諦精勤修行。』
解釋：『二知知世生』，指了解苦諦（Dukkha Satya）和集諦（Samudaya Satya）這兩種真諦，就能瞭解世間恒常生起，因為有生和生起的原因。『二知知世滅』，指了解滅諦（Nirodha Satya）和道諦（Magga Satya）這兩種真諦，就能瞭解世間可以滅亡，因為有滅和滅亡的方法。問：瞭解真諦的世間又有什麼用？答：爲了止息和獲得，依真諦精勤修行。『息』，指苦諦和集諦；『得』，指滅諦和道諦。諸位菩薩爲了止息苦諦和集諦，爲了獲得滅諦和道諦，所以觀察諸諦，修習智慧，使其圓滿具足。這樣瞭解世間，就是了解世間的業。已經說了菩薩瞭解世間，接下來講菩薩修習四種衡量標準。偈語說：
『能詮、及義意、了義、亦無言，應當知道這四種，是所說的四種衡量標準。』
解釋：『能詮』，指如來說的十二部經，以法為衡量標準，而不是以人為衡量標準。『義意』，指文中的含義，以義為衡量標準，而不是以言語為衡量標準。『了義』，指世間可以相信以及佛所認可的，以了義為衡量標準，而不是以不了義為衡量標準。『無言』，指出世間的證悟智慧，以智慧為衡量標準，而不是以意識為衡量標準。問：世尊為什麼說這四種衡量標準？偈語說：
『爲了遮止誹謗佛法、不合義理、邪惡思想和可以言說之境，所以依次宣說這四種衡量標準。』
【English Translation】 English version There are three ways of knowing the world: one is knowing the world through the body, the second is knowing the world through speech, and the third is knowing the world through the truth. Question: How to know through the body? How to know through speech? The verse says:
'Knowing through the body manifests as a joyful expression, knowing through speech manifests as initiating conversation, in order to make people vessels, practice according to the Right Dharma.'
Explanation: 'Joyful expression' refers to joyful laughter, which is knowing the world through the body. 'Initiating conversation' refers to comforting and praising, which is knowing the world through speech. Question: What is the purpose of knowing these? Answer: To make people vessels. Question: To make people what kind of vessels? Answer: To practice according to the Right Dharma, making people such vessels. Question: How to know the world through the truth? The verse says:
'Knowing the arising of the world through two kinds of knowledge, knowing the cessation of the world through two kinds of knowledge, in order to cease and to attain, diligently practice according to the truth.'
Explanation: 'Knowing the arising of the world through two kinds of knowledge' refers to knowing the two truths of Dukkha Satya (苦諦, the truth of suffering) and Samudaya Satya (集諦, the truth of the origin of suffering), then one knows that the world constantly arises, because there is arising and the cause of arising. 'Knowing the cessation of the world through two kinds of knowledge' refers to knowing the two truths of Nirodha Satya (滅諦, the truth of the cessation of suffering) and Magga Satya (道諦, the truth of the path to the cessation of suffering), then one knows that the world can cease, because there is cessation and the method of cessation. Question: What is the purpose of knowing the world through the truth? Answer: In order to cease and to attain, diligently practice according to the truth. 'Cease' refers to Dukkha Satya and Samudaya Satya; 'attain' refers to Nirodha Satya and Magga Satya. All Bodhisattvas, in order to cease Dukkha Satya and Samudaya Satya, in order to attain Nirodha Satya and Magga Satya, therefore observe the truths, cultivate wisdom, making it complete and sufficient. Knowing the world in this way is knowing the karma of the world. Having spoken of the Bodhisattva knowing the world, next is speaking of the Bodhisattva cultivating the four measures. The verse says:
'The expressible and the meaning, the definitive and the inexpressible, one should know that these four are the four measures spoken of.'
Explanation: 'The expressible' refers to the twelve divisions of scriptures spoken by the Tathagata (如來), taking the Dharma as the measure, not taking people as the measure. 'The meaning' refers to the meaning within the text, taking the meaning as the measure, not taking words as the measure. 'The definitive' refers to what the world can believe and what the Buddha approves, taking the definitive as the measure, not taking the non-definitive as the measure. 'The inexpressible' refers to the wisdom of enlightenment beyond the world, taking wisdom as the measure, not taking consciousness as the measure. Question: Why did the World Honored One (世尊) speak of these four measures? The verse says:
'In order to prevent slandering the Dharma, unreasonableness, evil thoughts, and speakable realms, therefore, these four measures are sequentially spoken.'
釋曰。說能詮法為量遮謗說人說。義意為量遮非義文句說。了義為量遮邪思倒解說。智為量遮可言智。問依此四量有何功德。偈曰。
信心及內思 正聞與證智 菩薩不可壞 依量功德爾
釋曰。依第一量則信心不可壞。依第二量則正思不可壞。依第三量則正聞不可壞。依第四量則世智不可壞。已說菩薩修習四量。次說菩薩四無礙解。偈曰。
于門相言智 通達無比倫 此即是菩薩 四種無礙解
釋曰。第一者謂知門智。能知義中所有名門差別故。第二者謂知相智。能知此義屬此名故。第三者謂知言智。能知異土言音故。第四者謂知智智。能知自能說法故。知此四種是無礙解。偈曰。
能說及所說 說具合三事 四二復二種 次第三事因
釋曰。能說所說說具。此三事各有因緣。能說有四因緣。一教授智。二成熟智。三聚滿智。四令覺智。所說有二因緣。一法二義。四智於此二有用故。說具有二因緣。一言二智。由此二得成說故。偈曰。
舉法及釋法 令解與避難 建立四無礙 以是義應知
釋曰。舉法者以門故。釋法者以相故。令解者以言故。避難者以智故。應知此中以所說法及義以說具言及智。次第建立四無礙解。問云何名無礙解。無
【現代漢語翻譯】 現代漢語譯本： 解釋：『說』是指能詮釋佛法的『量』，用來遮止對說法者的誹謗和錯誤的說法。『義意』是指能詮釋佛法意義的『量』，用來遮止不符合佛法意義的文字語句。『了義』是指能詮釋究竟真理的『量』，用來遮止邪惡的思想和顛倒的理解。『智』是指能詮釋智慧的『量』，用來遮止可以言說的智慧。 問：依據這四種『量』，有什麼功德？偈頌說： 『信心及內思，正聞與證智，菩薩不可壞，依量功德爾。』 解釋：依據第一種『量』，則信心不會被破壞。依據第二種『量』，則正確的思考不會被破壞。依據第三種『量』，則正確的聽聞不會被破壞。依據第四種『量』，則世俗的智慧不會被破壞。上面已經說了菩薩修習四種『量』，下面說菩薩的四種無礙解。 偈頌說： 『于門相言智，通達無比倫，此即是菩薩，四種無礙解。』 解釋：第一種是知『門』智，能知曉佛法意義中所有名相的差別。第二種是知『相』智，能知曉這個意義屬於這個名相。第三種是知『言』智，能知曉不同地方的語言。第四種是知『智』智，能知曉自己能夠說法。知道這四種就是無礙解。 偈頌說： 『能說及所說，說具合三事，四二復二種，次第三事因。』 解釋：能說、所說、說具，這三件事各有因緣。能說有四種因緣：一是教授智，二是成熟智，三是聚滿智，四是令覺智。所說有兩種因緣：一是法，二是義。四種智慧對於這兩種都有用處。說具有兩種因緣：一是言語，二是智慧。通過這兩種才能成就說法。 偈頌說： 『舉法及釋法，令解與避難，建立四無礙，以是義應知。』 解釋：舉法是通過『門』，釋法是通過『相』，令解是通過『言』，避難是通過『智』。應該知道，這裡用所說的法和義，用說法所具備的言語和智慧，依次建立四種無礙解。問：什麼叫做無礙解？沒有了
【English Translation】 English version: Explanation: 『Saying』 refers to the 『measure』 (量, liang - measure/standard) that can explain the Dharma, used to prevent slander and incorrect statements about the speaker. 『Meaning』 refers to the 『measure』 that can explain the meaning of the Dharma, used to prevent words and sentences that do not conform to the meaning of the Dharma. 『Definitive meaning』 refers to the 『measure』 that can explain the ultimate truth, used to prevent evil thoughts and inverted understandings. 『Wisdom』 refers to the 『measure』 that can explain wisdom, used to prevent wisdom that can be spoken of. Question: According to these four 『measures』, what are the merits? The verse says: 『Faith and inner thought, correct hearing and realized wisdom, the Bodhisattva cannot be destroyed, such are the merits of relying on the measures.』 Explanation: Relying on the first 『measure』, faith will not be destroyed. Relying on the second 『measure』, correct thinking will not be destroyed. Relying on the third 『measure』, correct hearing will not be destroyed. Relying on the fourth 『measure』, worldly wisdom will not be destroyed. The above has spoken of the Bodhisattva practicing the four 『measures』, below speaks of the Bodhisattva's four unimpeded understandings (四無礙解, sì wú ài jiě - four kinds of perfect eloquence). The verse says: 『In gate (門, mén - gate/entrance), characteristic (相, xiàng - characteristic/form), language (言, yán - language/speech), and wisdom (智, zhì - wisdom/knowledge), understanding is unparalleled, this is the Bodhisattva's four unimpeded understandings.』 Explanation: The first is knowing the 『gate』 wisdom, which can know the differences in all the names in the meaning of the Dharma. The second is knowing the 『characteristic』 wisdom, which can know that this meaning belongs to this name. The third is knowing the 『language』 wisdom, which can know the languages of different places. The fourth is knowing the 『wisdom』 wisdom, which can know that oneself is able to speak the Dharma. Knowing these four is unimpeded understanding. The verse says: 『The speaker and what is spoken, speaking is complete with three things, four, two, and two again, in order, the causes of the three things.』 Explanation: The speaker, what is spoken, and the means of speaking, these three things each have causes and conditions. The speaker has four causes and conditions: first, teaching wisdom; second, maturing wisdom; third, accumulating wisdom; fourth, awakening wisdom. What is spoken has two causes and conditions: first, the Dharma; second, the meaning. The four wisdoms are useful for these two. The means of speaking has two causes and conditions: first, language; second, wisdom. Through these two, speaking can be accomplished. The verse says: 『Presenting the Dharma and explaining the Dharma, enabling understanding and avoiding difficulties, establishing the four unimpeded understandings, with this meaning, it should be known.』 Explanation: Presenting the Dharma is through the 『gate』, explaining the Dharma is through the 『characteristic』, enabling understanding is through 『language』, avoiding difficulties is through 『wisdom』. It should be known that here, using the Dharma and meaning that are spoken, using the language and wisdom that speaking possesses, the four unimpeded understandings are established in order. Question: What is called unimpeded understanding? Without
礙解有何業。偈曰。
內證及外覺 故稱無礙解 能斷一切疑 此即是彼業
釋曰。此偈上半立名。下半顯業。名者。由諸菩薩初以出世間智內證諸法得平等如解。后以後得世智外覺諸法法門差別。由此道理故名無礙解。業者。復由此解能斷一切眾生一切疑網。此名為業。已說菩薩四無礙解。次說菩薩二聚功德。偈曰。
福智為二聚 勝報亦不污 一切諸菩薩 勝相皆如此
釋曰。福智為二聚者。二聚謂福聚及智聚。勝報亦不污者。諸菩薩由福聚故。于生死中作勝報成就因。由智聚故。于彼勝報作不染污因。是故菩薩勝相無等。問二聚攝六度云何偈曰。
初二為福體 第六即是智 餘三二聚因 五亦成智聚
釋曰。初二為福體者。應知施戒二波羅蜜為福聚體。第六即是智者。應知般若波羅蜜即為智聚體。餘三二聚因者。應知忍辱精進禪定三波羅蜜。通為二聚因。由俱作故。五亦成智聚者。復由般若能迴向故。一切諸波羅蜜皆成智聚。問云何名聚。云何聚業。偈曰。
正修及數修 資善名為聚 自利與他利 成就則名業
釋曰。此偈上半釋名。下半顯業。名者。三婆羅名為聚。三者正修義。婆羅者數修義。由正修及數修善法則得資長。由資長故名聚
【現代漢語翻譯】 現代漢語譯本 何為無礙解的功用？偈語說： 『內證及外覺，故稱無礙解，能斷一切疑，此即是彼業。』 解釋：這首偈語的上半部分確立了名稱，下半部分闡明了功用。名稱方面，菩薩最初以出世間的智慧，在內心證悟諸法，獲得平等如實的理解（解）。之後，又以後得的世間智慧，在外覺察諸法法門的差別。由於這個道理，所以稱為無礙解。功用方面，又由此無礙解，能斷除一切眾生的一切疑惑和迷網，這便稱為它的功用。上面已經說了菩薩的四種無礙解，接下來講述菩薩的兩種積聚功德。偈語說： 『福智為二聚，勝報亦不污，一切諸菩薩，勝相皆如此。』 解釋：『福智為二聚』，指的是福德積聚和智慧積聚這兩種積聚。『勝報亦不污』，菩薩由於福德積聚的緣故，在生死輪迴中成就殊勝果報的因；又由於智慧積聚的緣故，對於那些殊勝的果報，能作為不被染污的因。因此，菩薩的殊勝相是無與倫比的。問：兩種積聚如何涵蓋六度（Six Pāramitās）呢？偈語說： 『初二為福體，第六即是智，餘三二聚因，五亦成智聚。』 解釋：『初二為福體』，應當知道佈施（Dāna）和持戒（Śīla）這兩種波羅蜜是福德積聚的本體。『第六即是智』，應當知道般若（Prajñā）波羅蜜就是智慧積聚的本體。『餘三二聚因』，應當知道忍辱（Kṣānti）、精進（Vīrya）和禪定（Dhyāna）這三種波羅蜜，普遍作為兩種積聚的因，因為它們同時起作用。『五亦成智聚』，又由於般若波羅蜜能夠迴向的緣故，一切波羅蜜都成為智慧積聚。問：什麼叫做積聚？什麼叫做積聚的功用？偈語說： 『正修及數修，資善名為聚，自利與他利，成就則名業。』 解釋：這首偈語的上半部分解釋名稱，下半部分闡明功用。名稱方面，三婆羅（Sambhāra）叫做積聚。三，是正確修習的意思；婆羅，是多次修習的意思。由於正確修習和多次修習善法，才能得到資助增長，由於資助增長的緣故，所以叫做積聚。
【English Translation】 English version What is the function of unimpeded eloquence (Pratibhāna)? The verse says: 'Inner realization and outer awareness, hence called unimpeded eloquence, able to cut off all doubts, this is its function.' Explanation: The first half of this verse establishes the name, and the second half reveals the function. In terms of name, Bodhisattvas initially use transcendent wisdom to internally realize all dharmas, attaining equal and true understanding (Pratibhāna). Later, they use acquired worldly wisdom to externally perceive the differences in the Dharma doors of all dharmas. Because of this principle, it is called unimpeded eloquence. In terms of function, this unimpeded eloquence can cut off all doubts and confusions of all sentient beings; this is called its function. Having spoken of the four unimpeded eloquences of Bodhisattvas, next we will discuss the two accumulations of merit of Bodhisattvas. The verse says: 'Merit and wisdom are the two accumulations, superior rewards are also unpolluted, all Bodhisattvas, superior characteristics are all like this.' Explanation: 'Merit and wisdom are the two accumulations' refers to the two accumulations of merit and wisdom. 'Superior rewards are also unpolluted' means that Bodhisattvas, due to the accumulation of merit, create the cause for achieving superior rewards in samsara (cycle of rebirth); and due to the accumulation of wisdom, they act as the cause for not being defiled by those superior rewards. Therefore, the superior characteristics of Bodhisattvas are unparalleled. Question: How do the two accumulations encompass the six perfections (Six Pāramitās)? The verse says: 'The first two are the essence of merit, the sixth is wisdom, the remaining three are the cause of the two accumulations, the five also become the accumulation of wisdom.' Explanation: 'The first two are the essence of merit' means that it should be known that the two Pāramitās of giving (Dāna) and morality (Śīla) are the essence of the accumulation of merit. 'The sixth is wisdom' means that it should be known that the Prajñā Pāramitā is the essence of the accumulation of wisdom. 'The remaining three are the cause of the two accumulations' means that it should be known that the three Pāramitās of patience (Kṣānti), diligence (Vīrya), and meditation (Dhyāna) universally serve as the cause of the two accumulations because they act simultaneously. 'The five also become the accumulation of wisdom' means that because Prajñā Pāramitā can dedicate merit, all Pāramitās become the accumulation of wisdom. Question: What is called accumulation? What is called the function of accumulation? The verse says: 'Correct practice and repeated practice, accumulating goodness is called accumulation, benefiting oneself and benefiting others, accomplishment is called function.' Explanation: The first half of this verse explains the name, and the second half reveals the function. In terms of name, Sambhāra is called accumulation. Sam means correct practice; bhāra means repeated practice. Because of correctly practicing and repeatedly practicing good dharmas, one can obtain assistance and growth; because of assistance and growth, it is called accumulation.
。業者。由此聚故則能成就自他二利。是名為業。問二聚種差別云何。偈曰。
入地入無相 及入無功用 受職並究竟 二聚次第因
釋曰。此中種差別者。彼信行地聚為入地因。六地中聚為入無相因。無相者。第七地所攝聚。彼相不起故。第七地聚為入無功用因。第八第九地聚為入受職因。第十地聚為入究竟因。究竟者佛地所攝故。已說菩薩二聚功德。次說菩薩修習四念處。偈曰。
依止及對治 入諦與緣緣 作意並至得 隨順亦隨轉 覺境及受生 限極將最上 長時與后證 勝修十四種
釋曰。此二偈明菩薩四念處有十四種勝修。一依止勝修。二對治勝修。三入諦勝修。四緣緣勝修。五作意勝修。六至得勝修。七隨順勝修。八隨轉勝修。九覺境勝修。十受生勝修。十一限極勝修。十二最上勝修。十三長時勝修。十四后證勝修。依止勝修者。謂依大乘經起聞思修慧為自體故。對治勝修者。謂能對治不凈苦無常無我法想四倒。由入身等法無我故。入諦勝修者。謂如其次第次第入苦集滅道諦故。自入他入。如中邊分別論說。緣緣勝修者。謂緣一切眾生身等為境界故。作意勝修者。謂身等不可得故。至得勝修者。謂身等不離不合故。隨順勝修者。謂得諸障對治能對治彼障故。隨
【現代漢語翻譯】 現代漢語譯本： 『業』（Karma）是指，通過這些（修行）聚集，能夠成就自利和他利。這就是所謂的『業』。 問：兩種聚集的差別是什麼？ 偈語說： 『入地入無相，及入無功用，受職並究竟，二聚次第因。』 解釋：這裡所說的種類的差別是，信行地的聚集是進入『入地』（Bhumipravesha）的因。六地的聚集是進入『入無相』（Ananimitta）的因。『無相』是指第七地所包含的聚集，因為在那裡（現象的）相狀不再生起。第七地的聚集是進入『入無功用』（Anabhoga）的因。第八地和第九地的聚集是進入『受職』（Abhisheka）的因。第十地的聚集是進入『究竟』（Nishtha）的因。『究竟』是指佛地所包含的。 已經講述了菩薩兩種聚集的功德，接下來講述菩薩修習四念處。 偈語說： 『依止及對治，入諦與緣緣，作意並至得，隨順亦隨轉，覺境及受生，限極將最上，長時與后證，勝修十四種。』 解釋：這兩句偈語說明菩薩的四念處有十四種殊勝的修習。一是依止勝修，二是対治勝修，三是入諦勝修，四是緣緣勝修，五是作意勝修，六是至得勝修，七是隨順勝修，八是隨轉勝修，九是覺境勝修，十是受生勝修，十一是限極勝修，十二是最上勝修，十三是長時勝修，十四是后證勝修。 依止勝修是指，依靠大乘經典，生起聞、思、修的智慧作為自身。對治勝修是指，能夠對治不凈、苦、無常、無我這四種顛倒的法想，因為進入了身等法的無我。入諦勝修是指，如其次第地進入苦、集、滅、道四諦。自己進入，他人也進入，如《中邊分別論》所說。緣緣勝修是指，以一切眾生的身等為境界。作意勝修是指，身等是不可得的。至得勝修是指，身等是不離也不合的。隨順勝修是指，獲得了對治各種障礙的（能力），能夠對治那些障礙。隨
【English Translation】 English version: 'Karma' (Yèzhě) means that by gathering these (practices), one can achieve both self-benefit and the benefit of others. This is what is called 'Karma'. Question: What are the differences between the two types of gathering? The verse says: 'Entering the Ground, entering No-Sign, and entering No-Effort, Empowerment and Ultimate Completion, are the sequential causes of the two gatherings.' Explanation: The difference in kind here is that the gathering of the stage of faith-conduct is the cause for entering 'Entering the Ground' (Bhumipravesha). The gathering of the sixth ground is the cause for entering 'No-Sign' (Ananimitta). 'No-Sign' refers to the gathering contained in the seventh ground, because the characteristics (of phenomena) do not arise there. The gathering of the seventh ground is the cause for entering 'No-Effort' (Anabhoga). The gatherings of the eighth and ninth grounds are the cause for entering 'Empowerment' (Abhisheka). The gathering of the tenth ground is the cause for entering 'Ultimate Completion' (Nishtha). 'Ultimate Completion' refers to what is contained in the Buddha-ground. Having explained the merits of the two gatherings of Bodhisattvas, next we will explain the Bodhisattva's practice of the Four Foundations of Mindfulness. The verse says: 'Reliance and Counteraction, Entering the Truth and Conditioned-Conditioning, Attention and Attainment, Accordance and Transformation, Awareness of the Object and Acceptance of Birth, Limitation and Utmost, Prolonged Time and Subsequent Proof, are the fourteen kinds of superior practice.' Explanation: These two verses explain that the Bodhisattva's Four Foundations of Mindfulness have fourteen kinds of superior practice. First is the superior practice of reliance, second is the superior practice of counteraction, third is the superior practice of entering the Truth, fourth is the superior practice of conditioned-conditioning, fifth is the superior practice of attention, sixth is the superior practice of attainment, seventh is the superior practice of accordance, eighth is the superior practice of transformation, ninth is the superior practice of awareness of the object, tenth is the superior practice of acceptance of birth, eleventh is the superior practice of limitation, twelfth is the superior practice of utmost, thirteenth is the superior practice of prolonged time, and fourteenth is the superior practice of subsequent proof. The superior practice of reliance refers to relying on the Mahayana sutras and generating the wisdom of hearing, thinking, and cultivating as its essence. The superior practice of counteraction refers to being able to counteract the four inversions of the perception of impurity, suffering, impermanence, and non-self, because one has entered the non-self of the body and other dharmas. The superior practice of entering the Truth refers to entering the Four Noble Truths of suffering, accumulation, cessation, and path in sequential order. Entering oneself and others entering, as explained in the Madhyantavibhaga. The superior practice of conditioned-conditioning refers to taking the bodies and other things of all sentient beings as the object. The superior practice of attention refers to the fact that the body and other things are unattainable. The superior practice of attainment refers to the fact that the body and other things are neither separate nor combined. The superior practice of accordance refers to obtaining (the ability) to counteract various obstacles and being able to counteract those obstacles. Accord
轉勝修者。謂凡夫二乘所修念處亦攝隨轉為教授故。覺境勝修者。謂知身如幻色相似故。知受如夢皆邪覺故。知心如空自性凈故。知法如客。客謂纏垢。譬如虛空有煙雲塵霧故。受生勝修者。謂故意受產生就轉輪王等最勝。身受心法亦不染故。限極勝修者。謂修下品念處亦過餘人修最上品。自性利故。最上勝修者。謂能不作功用總別修習四念處故。長時勝修者。謂修至無餘涅槃亦無盡故。后證勝修者。謂十地及佛地中皆可得故。已說菩薩修習四念處。次說菩薩修習四正勤。偈曰。
三舍及入地 住寂與得記 成生亦受職 凈土並圓滿
釋曰。菩薩為對治四念處障故修習四正勤。若廣說此對治則有十種差別。由對治十行障故。十行者。一舍著行。謂受有中勝報而不染著。二舍蓋行。謂離一切障蓋。三舍下行。謂離二乘作意。四入地行。謂入初六地。五住寂行。謂入第七地。六得記行。謂入第八地。七成生行。謂入第九地。八受職行。謂入第十地。九凈土行。謂第八第九第十三地。十圓滿行。謂入佛地。菩薩為對治此十行障故修習四正勤。是為廣說差別。問此十差別修義云何。偈曰。
依止於欲故 起勤起精進 攝心與正持 十治修如是
釋曰。修義者。謂依欲起勤。依勤起精進攝心正
【現代漢語翻譯】 現代漢語譯本：轉勝修者：指的是凡夫和二乘（聲聞乘和緣覺乘）所修的四念處，也包括隨之而來的轉修，作為教授的內容。 覺境勝修者：指的是了知身體如幻象，與色相相似；了知感受如夢境，都是錯誤的覺知；了知心性如虛空，自性清凈；了知諸法如客塵，客塵指的是煩惱垢染，譬如虛空中有煙雲塵霧。 受生勝修者：指的是故意受生，成就轉輪王等最殊勝的果報，但身、受、心、法都不被染污。 限極勝修者：指的是修習下品的四念處，也超過其他人修習最上品的四念處，因為自性具有殊勝的利益。 最上勝修者：指的是能夠不作任何功用，總相和別相地修習四念處。 長時勝修者：指的是修習直到無餘涅槃，也沒有窮盡的時候。 后證勝修者：指的是在十地（菩薩修行的十個階段）以及佛地中，都可以證得。 以上已經說明了菩薩修習四念處。接下來講述菩薩修習四正勤。偈頌說： 『三舍及入地，住寂與得記，成生亦受職，凈土並圓滿。』 解釋：菩薩爲了對治四念處的障礙，所以修習四正勤。如果廣說這種對治，則有十種差別，因為對治了十種行障。這十種行障是：一、舍著行，指的是受用三有（欲有、色有、無色有）中的殊勝果報，但不染著；二、舍蓋行，指的是遠離一切障蓋；三、舍下行，指的是遠離二乘（聲聞乘和緣覺乘）的作意；四、入地行，指的是進入初地到第六地；五、住寂行，指的是進入第七地；六、得記行，指的是進入第八地；七、成生行，指的是進入第九地；八、受職行，指的是進入第十地；九、凈土行，指的是第八地、第九地和第十三地；十、圓滿行，指的是進入佛地。菩薩爲了對治這十種行障，所以修習四正勤。這是廣說的差別。問：這十種差別修習的意義是什麼？偈頌說： 『依止於欲故，起勤起精進，攝心與正持，十治修如是。』 解釋：修習的意義是：依止於欲（希求），生起勤奮；依止於勤奮，生起精進，攝持心念，保持正念。
【English Translation】 English version: 'Turning-superior' cultivator: refers to the four mindfulnesses cultivated by ordinary beings and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), also including the subsequent turning cultivation as the content of instruction. 'Superior-perception-realm' cultivator: refers to knowing the body as an illusion, similar to form; knowing feelings as dreams, all being incorrect perceptions; knowing the mind as empty, with a pure nature; knowing dharmas as guests, with 'guests' referring to afflictive defilements, like smoke, clouds, dust, and fog in the sky. 'Superior-rebirth-receiving' cultivator: refers to intentionally receiving rebirth, achieving the most superior results such as becoming a Cakravartin (wheel-turning king), but the body, feelings, mind, and dharmas are not defiled. 'Limit-extreme-superior' cultivator: refers to cultivating the lower-grade four mindfulnesses, which surpasses others cultivating the highest-grade four mindfulnesses, because of the inherent superior benefits. 'Most-superior-superior' cultivator: refers to being able to cultivate the four mindfulnesses in general and specific aspects without any effort. 'Long-time-superior' cultivator: refers to cultivating until Nirvāṇa without remainder, without ever ending. 'Later-realization-superior' cultivator: refers to being able to attain it in the ten Bhūmis (ten stages of Bodhisattva practice) and the Buddha-Bhūmi. The above has explained the Bodhisattva's cultivation of the four mindfulnesses. Next, we will discuss the Bodhisattva's cultivation of the four right exertions. The verse says: 'Three abandonments and entering the ground, abiding in tranquility and receiving prediction, accomplishing birth and also receiving office, pure land and complete fulfillment.' Explanation: Bodhisattvas cultivate the four right exertions to counteract the obstacles to the four mindfulnesses. If we speak broadly of this counteraction, there are ten kinds of differences, because it counteracts the ten kinds of obstacles to practice. These ten kinds of obstacles to practice are: 1. Abandoning attachment practice: refers to enjoying the superior rewards in the three realms of existence (desire realm, form realm, formless realm) without being attached; 2. Abandoning cover practice: refers to being free from all obscurations; 3. Abandoning inferior practice: refers to being free from the intention of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); 4. Entering the ground practice: refers to entering the first to sixth Bhūmis; 5. Abiding in tranquility practice: refers to entering the seventh Bhūmi; 6. Receiving prediction practice: refers to entering the eighth Bhūmi; 7. Accomplishing birth practice: refers to entering the ninth Bhūmi; 8. Receiving office practice: refers to entering the tenth Bhūmi; 9. Pure land practice: refers to the eighth, ninth, and thirteenth Bhūmis; 10. Complete fulfillment practice: refers to entering the Buddha-Bhūmi. Bodhisattvas cultivate the four right exertions to counteract these ten kinds of obstacles to practice. This is the broad explanation of the differences. Question: What is the meaning of cultivating these ten differences? The verse says: 'Relying on desire, arising diligence, arising effort, gathering the mind and maintaining correctness, the ten cures are cultivated in this way.' Explanation: The meaning of cultivation is: relying on desire (aspiration), arising diligence; relying on diligence, arising effort, gathering the mind, and maintaining right mindfulness.
持。是名修義。此中有平等修。有有相修。有精進修。平等修者。由正勤能令止觀平等故。有相修者。由止舉舍三相合修故。精進修者。為斷止觀中沒掉二障起精進故。問云何起精進。答謂攝心及正持。攝心者。謂奢摩他。正持者。若心平等則如是住如是正持。以此三修修前十行。是名修正勤。已說菩薩修習四正勤。次說菩薩修習四神足。偈曰。
分別四神足 略以三事解 依止及方便 亦成就應知
釋曰。此中略以三事分別四神足。一依止。二方便。三成就。問云何依止。偈曰。
禪定所依止 差別有四足 一欲二精進 三心四思惟
釋曰。應知禪波羅蜜所依止有此四足差別。問云何方便。偈曰。
起作及隨攝 繫縛並對治 隨次八斷行 三一二二成
釋曰。起作及隨攝繫縛並對治者。方便亦有四種。一起作方便。二隨攝方便。三繫縛方便。四對治方便。問此四種方便。各以何等行成。答隨次八斷行三一二二成。八斷行者。一信二欲三勤四猗五念六智七思八舍。此中隨其次第以信欲勤三行成立起作方便。由信起欲。由欲起勤。如是次第故。以猗一行成立隨攝方便。由猗息已定得生故。以念智二行成立繫縛方便。由正念故心於定中不離所緣。由正智故心離所緣覺已
【現代漢語翻譯】 現代漢語譯本： 『持』，這被稱為『修義』。這裡面有平等修、有相修和精進修。平等修是指通過正確的努力，使止（Śamatha，止息）和觀（Vipassanā，內觀）達到平衡。有相修是指通過止、舉、舍三種狀態的結合來進行修行。精進修是指爲了斷除止觀中昏沉和掉舉這兩種障礙而發起精進。 問：如何發起精進？答：指的是攝心和正持。攝心指的是奢摩他（Śamatha，止息）。正持是指如果心達到平等狀態，就如此安住，如此正確地保持。通過這三種修行來修習前面的十行，這被稱為『修正勤』。上面已經說了菩薩修習四正勤，接下來要說菩薩修習四神足。偈頌說： 『分別四神足，略以三事解，依止及方便，亦成就應知。』 解釋：這裡簡略地用三件事來分別四神足：一、依止；二、方便；三、成就。問：什麼是依止？偈頌說： 『禪定所依止，差別有四足，一欲二精進，三心四思惟。』 解釋：應當知道禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）所依止的有這四種差別：一、欲（Chanda，意願）；二、精進（Vīrya，努力）；三、心（Citta，專注）；四、思惟（Mīmāṃsā，觀察）。問：什麼是方便？偈頌說： 『起作及隨攝，繫縛並對治，隨次八斷行，三一二二成。』 解釋：起作、隨攝、繫縛和對治，方便也有四種：一、起作方便；二、隨攝方便；三、繫縛方便；四、對治方便。問：這四種方便，各自通過什麼行為成就？答：依次通過八斷行中的三、一、二、二來成就。八斷行指的是：一、信（Śraddhā，信仰）；二、欲（Chanda，意願）；三、勤（Vīrya，努力）；四、猗（Prasrabdhi，輕安）；五、念（Smṛti，正念）；六、智（Jñāna，智慧）；七、思（Cintā，思考）；八、舍（Upekṣā，捨棄）。這裡依次用信、欲、勤這三種行為來成立起作方便，因為由信生起欲，由欲生起勤，就是這樣的次第。用猗這一個行為來成立隨攝方便，因為由猗息，禪定就容易產生。用念、智這兩種行為來成立繫縛方便，因為通過正念，心在禪定中不離開所緣境；通過正智，心離開所緣境后能覺察到。
【English Translation】 English version: 'Holding' is called 'cultivating meaning'. Herein, there is equal cultivation, cultivation with characteristics, and diligent cultivation. Equal cultivation means that through right effort, one can equalize Śamatha (tranquility) and Vipassanā (insight). Cultivation with characteristics means cultivating by combining the three aspects of stopping, raising, and relinquishing. Diligent cultivation means arousing diligence to cut off the two obstacles of sinking and agitation in Śamatha and Vipassanā. Question: How does one arouse diligence? Answer: It refers to gathering the mind and right holding. Gathering the mind refers to Śamatha. Right holding means that if the mind reaches a state of equality, then one dwells in it and holds it correctly. By cultivating these three, one cultivates the previous ten practices, which is called 'right diligence'. Having spoken about the Bodhisattva's cultivation of the Four Right Exertions, next we will speak about the Bodhisattva's cultivation of the Four Bases of Spiritual Power. The verse says: 'Distinguishing the Four Bases of Spiritual Power, briefly explained by three things: reliance, means, and accomplishment should also be known.' Explanation: Here, the Four Bases of Spiritual Power are briefly distinguished by three things: 1. Reliance; 2. Means; 3. Accomplishment. Question: What is reliance? The verse says: 'The reliance of Dhyāna (meditation) has four bases of difference: first, desire (Chanda); second, diligence (Vīrya); third, mind (Citta); fourth, contemplation (Mīmāṃsā).' Explanation: It should be known that the reliance of Dhyāna-pāramitā (perfection of meditation) has these four bases of difference. Question: What are the means? The verse says: 'Initiating action and subsequent gathering, binding and counteracting, accordingly, the eight abandoning practices are accomplished in three, one, two, and two.' Explanation: Initiating action, subsequent gathering, binding, and counteracting, the means also have four types: 1. Means of initiating action; 2. Means of subsequent gathering; 3. Means of binding; 4. Means of counteracting. Question: By what practices are these four means accomplished? Answer: They are accomplished in the order of three, one, two, and two of the eight abandoning practices. The eight abandoning practices are: 1. Śraddhā (faith); 2. Chanda (desire); 3. Vīrya (diligence); 4. Prasrabdhi (ease); 5. Smṛti (mindfulness); 6. Jñāna (wisdom); 7. Cintā (thinking); 8. Upekṣā (equanimity). Here, initiating action means is established by faith, desire, and diligence in that order, because desire arises from faith, and diligence arises from desire, in that sequence. The means of subsequent gathering is established by ease alone, because Dhyāna is easily produced by ease. The means of binding is established by mindfulness and wisdom, because through right mindfulness, the mind does not leave its object in Dhyāna; through right wisdom, one can perceive when the mind has left its object.
隨攝。以思舍二行成立對治方便。由思故對治沒纏。由舍故對治掉纏。此二是諸煩惱對治故。問云何成就。偈曰。
能見及能授 遊戲亦游愿 自在並得法 成就此六種
釋曰。六成就者。一能見成就。二能授成就。三遊戲成就。四游愿成就。五自在成就。六得法成就。能見成就者。謂五眼。肉眼天眼慧眼法眼佛眼此成就故。能授成就者。謂六通。依此能教授故。如其次第。身通往彼所。天耳通聞其音而為說法。他心通知障有無為之除斷。宿住通知過去行借力令知使其生信。天眼通知死此生彼令其生厭。漏盡通為之說法令得解脫。遊戲成就者。此有多種。謂變化等諸定。游愿成就者。謂入願力游諸愿果。謂放光發聲等。此不可數。廣如十地經說。自在成就者。謂十自在。亦如十地經說。得法成就者。謂得力無所畏及不共法。已說菩薩修習四神足。次說菩薩修習五根。偈曰。
覺行聞止觀 信等根所緣 增上是根義 成就利益故
釋曰。信根以菩提為所緣。進根以菩薩行為所緣。念根以聞大乘法為所緣。定根以奢摩他為所緣。慧根以如實智為所緣。問云何是根義。答此信等於所緣增上。故名為根。能成就利益故。已說菩薩修習五根。次說菩薩修習五力。偈曰。
應知信等根 垂
【現代漢語翻譯】 現代漢語譯本：隨攝。通過思和舍兩種行為來建立對治（煩惱）的方法。因為思，所以能對治沒纏（昏沉）；因為舍，所以能對治掉纏（掉舉）。這兩種行為是對治各種煩惱的方法。問：如何成就這些（對治）？偈語說： 『能見及能授，遊戲亦游愿，自在並得法，成就此六種。』 解釋：六種成就分別是：一、能見成就；二、能授成就；三、遊戲成就；四、游愿成就；五、自在成就；六、得法成就。能見成就，指的是五眼（Panca-caksu）：肉眼（Mamsa-caksu）、天眼（Divya-caksu）、慧眼（Prajna-caksu）、法眼（Dharma-caksu）、佛眼（Buddha-caksu）。因為有這種成就。能授成就，指的是六通（Sadabhijna）。依靠這個能夠教授（他人）。按照順序，身通（Rddhi-vidhi-jnana）可以前往彼處；天耳通（Divya-srotra-jnana）可以聽到聲音併爲其說法；他心通（Para-citta-jnana）可以知道障礙的有無併爲其消除斷除；宿住通（Purva-nivasanusmrti-jnana）可以知道過去的修行，藉此力量讓他知道，使他產生信心；天眼通（Divya-caksu）可以知道此人死後生到哪裡，讓他產生厭離；漏盡通（Asrava-ksaya-jnana）可以為其說法，使他得到解脫。遊戲成就，這裡有很多種，指的是變化等各種禪定（Samadhi）。游愿成就，指的是進入願力，遊歷各種愿的果報，比如放光、發聲等，這些數不勝數，詳細的在《十地經》（Dasabhumika Sutra）中有所說明。自在成就，指的是十自在（Dasa-vasita），也如《十地經》所說。得法成就，指的是得到十力（Dasa-bala）、四無所畏（Catur-vaisaradya）以及十八不共法（Asta-dasa-avenika-dharma）。 已經說了菩薩修習四神足（Catvari-rddhi-pada），接下來要說菩薩修習五根（Panca-indriya）。偈語說： 『覺行聞止觀，信等根所緣，增上是根義，成就利益故。』 解釋：信根（Sraddha-indriya）以菩提（Bodhi）為所緣；進根（Virya-indriya）以菩薩行（Bodhisattva-carya）為所緣；念根（Smrti-indriya）以聽聞大乘法（Mahayana-dharma）為所緣；定根（Samadhi-indriya）以奢摩他（Samatha）為所緣；慧根（Prajna-indriya）以如實智（Yathabhuta-jnana）為所緣。問：什麼是根的含義？答：這些信等對於所緣增上，所以稱為根，能夠成就利益。 已經說了菩薩修習五根，接下來要說菩薩修習五力（Panca-bala）。偈語說： 應知信等根，垂
【English Translation】 English version: Followed by gathering. Establishing the means of counteracting (afflictions) through the two practices of thinking and relinquishing. Because of thinking, one can counteract listlessness (Middha); because of relinquishing, one can counteract agitation (Auddhatya). These two are the means of counteracting all kinds of afflictions. Question: How are these accomplishments achieved? The verse says: 『Being able to see and being able to bestow, playing games and also wandering with vows, being independent and attaining the Dharma, these six kinds of accomplishments.』 Explanation: The six accomplishments are: first, the accomplishment of being able to see; second, the accomplishment of being able to bestow; third, the accomplishment of playing games; fourth, the accomplishment of wandering with vows; fifth, the accomplishment of being independent; sixth, the accomplishment of attaining the Dharma. The accomplishment of being able to see refers to the five eyes (Panca-caksu): the flesh eye (Mamsa-caksu), the divine eye (Divya-caksu), the wisdom eye (Prajna-caksu), the Dharma eye (Dharma-caksu), and the Buddha eye (Buddha-caksu). Because of this accomplishment. The accomplishment of being able to bestow refers to the six superknowledges (Sadabhijna). Relying on this, one can teach (others). In order, the superknowledge of miraculous power (Rddhi-vidhi-jnana) can go to that place; the superknowledge of divine hearing (Divya-srotra-jnana) can hear the sound and speak the Dharma for them; the superknowledge of knowing the minds of others (Para-citta-jnana) can know whether there are obstacles and eliminate them; the superknowledge of remembering past lives (Purva-nivasanusmrti-jnana) can know past practices, using this power to let them know, causing them to generate faith; the superknowledge of the divine eye (Divya-caksu) can know where this person will be reborn after death, causing them to generate aversion; the superknowledge of the extinction of outflows (Asrava-ksaya-jnana) can speak the Dharma for them, causing them to attain liberation. The accomplishment of playing games, there are many kinds of these, referring to various samadhis (Samadhi) such as transformations. The accomplishment of wandering with vows refers to entering the power of vows and wandering through the fruits of various vows, such as emitting light and making sounds, which are countless. These are described in detail in the Dasabhumika Sutra (Dasabhumika Sutra). The accomplishment of being independent refers to the ten independences (Dasa-vasita), also as described in the Dasabhumika Sutra. The accomplishment of attaining the Dharma refers to attaining the ten powers (Dasa-bala), the four fearlessnesses (Catur-vaisaradya), and the eighteen unshared dharmas (Asta-dasa-avenika-dharma). Having spoken about the Bodhisattva cultivating the four bases of miraculous power (Catvari-rddhi-pada), next we will speak about the Bodhisattva cultivating the five roots (Panca-indriya). The verse says: 『Awareness, practice, hearing, cessation, and contemplation, the objects of faith and other roots, increasing is the meaning of root, because of accomplishing benefits.』 Explanation: The root of faith (Sraddha-indriya) takes Bodhi (Bodhi) as its object; the root of vigor (Virya-indriya) takes the practice of a Bodhisattva (Bodhisattva-carya) as its object; the root of mindfulness (Smrti-indriya) takes hearing the Mahayana Dharma (Mahayana-dharma) as its object; the root of concentration (Samadhi-indriya) takes Samatha (Samatha) as its object; the root of wisdom (Prajna-indriya) takes knowledge of reality (Yathabhuta-jnana) as its object. Question: What is the meaning of root? Answer: These, such as faith, increase with respect to their objects, therefore they are called roots, and they are able to accomplish benefits. Having spoken about the Bodhisattva cultivating the five roots, next we will speak about the Bodhisattva cultivating the five powers (Panca-bala). The verse says: 『It should be known that the roots such as faith, hanging』
入于初地 如前五根障 能羸故名力
釋曰。此中五根臨入初地時。能令不信懈怠失念亂心無知羸劣。故名為力。已說菩薩修習五力。次說菩薩修習七覺分。偈曰。
菩薩入初地 建立於覺分 諸法及眾生 於此得平等
釋曰。諸菩薩入初地時。覺彼法故建立覺分。問云何覺。答於一切法及自他身得平等解。如此名覺。如其次第。法無我及人無我故。偈曰。
譬如輪王行 七寶為先導 菩薩趣正覺 七分常圓滿
釋曰。此明諸菩薩七覺分與轉輪聖王七寶相似。問何分與何寶相似。偈曰。
念伏于諸境 擇法破分別 進速無餘覺 明增喜遍身 障盡猗而樂 諸作從定生 隨時所欲住 棄取皆由舍
釋曰。第一念覺分與輪寶相似。未降國土輪能降故。未伏境界念能伏故。第二擇法覺分與象寶相似。諸國勍敵象能摧故。分別勝怨擇能破故。第三精進覺分與馬寶相似。大地闊邊馬速窮故。真如極際進速覺故。第四喜覺分與珠寶相似。珠光燭幽王歡極故。法明破暗心喜滿故。第五猗覺分與女寶相似。王受快樂女摩觸故。智脫障惱猗息惡故。第六定覺分與藏臣寶相似。王有所須從臣出故。智有所用從定生故。第七舍覺分與兵寶相似。主兵閱眾棄弱取強隨轉輪
【現代漢語翻譯】 現代漢語譯本 入于初地（Bhumi）： 如前五根（Panca Indriyani）之障，能令其羸弱，故名力（Bala）。 釋曰：此中五根臨入初地之時，能令不信、懈怠、失念、亂心、無知羸劣，故名為力。已說菩薩修習五力，次說菩薩修習七覺分（Sapta Bodhyangani）。偈曰： 菩薩入初地，建立於覺分，諸法及眾生，於此得平等。 釋曰：諸菩薩入初地時，覺彼法故建立覺分。問：云何覺？答：於一切法及自他身得平等解，如此名覺。如其次第，法無我及人無我故。偈曰： 譬如輪王行，七寶為先導，菩薩趣正覺，七分常圓滿。 釋曰：此明諸菩薩七覺分與轉輪聖王（Chakravartin）七寶相似。問：何分與何寶相似？偈曰： 念伏于諸境，擇法破分別，進速無餘覺，明增喜遍身，障盡猗而樂，諸作從定生，隨時所欲住，棄取皆由舍。 釋曰：第一念覺分與輪寶相似，未降國土輪能降故；未伏境界念能伏故。第二擇法覺分與象寶相似，諸國勍敵象能摧故；分別勝怨擇能破故。第三精進覺分與馬寶相似，大地闊邊馬速窮故；真如（Tathata）極際進速覺故。第四喜覺分與珠寶相似，珠光燭幽王歡極故；法明破暗心喜滿故。第五猗覺分與女寶相似，王受快樂女摩觸故；智脫障惱猗息惡故。第六定覺分與藏臣寶相似，王有所須從臣出故；智有所用從定生故。第七舍覺分與兵寶相似，主兵閱眾棄弱取強隨轉輪。
【English Translation】 English version Entering the First Bhumi (Ground): Like the aforementioned five faculties (Panca Indriyani) that hinder, they are weakened, hence named 'powers' (Bala). Explanation: Here, the five faculties, when approaching the first Bhumi, can cause disbelief, laziness, forgetfulness, a disturbed mind, and ignorance to weaken. Therefore, they are called 'powers.' Having discussed the Bodhisattva's cultivation of the five powers, next is the Bodhisattva's cultivation of the seven factors of enlightenment (Sapta Bodhyangani). The verse says: When a Bodhisattva enters the first Bhumi, they establish the factors of enlightenment; in this, all dharmas and beings attain equality. Explanation: When Bodhisattvas enter the first Bhumi, they establish the factors of enlightenment because they are enlightened to those dharmas. Question: What is enlightenment? Answer: To attain an equal understanding of all dharmas and oneself and others, this is called enlightenment. In due order, it is because of the absence of self in dharmas and the absence of self in persons. The verse says: Like a Wheel-Turning King (Chakravartin) traveling, with the seven treasures as his guide, a Bodhisattva approaches perfect enlightenment, with the seven factors always complete. Explanation: This clarifies that the seven factors of enlightenment of Bodhisattvas are similar to the seven treasures of a Wheel-Turning King. Question: Which factor is similar to which treasure? The verse says: Mindfulness subdues all realms, discernment of dharma destroys discrimination, diligence is swift without remaining unaware, clarity increases, joy pervades the body, obstacles cease, tranquility brings happiness, all actions arise from samadhi, abiding at will at any time, abandoning and taking are all due to equanimity. Explanation: The first factor, mindfulness, is similar to the wheel treasure, as the wheel can subdue lands that have not yet been conquered; mindfulness can subdue realms that have not yet been subdued. The second factor, discernment of dharma, is similar to the elephant treasure, as the elephant can destroy powerful enemies in various countries; discernment can destroy discriminating superior adversaries. The third factor, diligence, is similar to the horse treasure, as the horse can quickly traverse the vast borders of the earth; diligence swiftly awakens to the ultimate boundary of Suchness (Tathata). The fourth factor, joy, is similar to the jewel treasure, as the jewel's light illuminates the darkness and the king is extremely happy; the light of the Dharma breaks through darkness, and joy fills the mind. The fifth factor, tranquility, is similar to the woman treasure, as the king experiences pleasure through the woman's touch; wisdom frees one from the afflictions of obstacles, and tranquility ceases evil. The sixth factor, samadhi, is similar to the treasurer treasure, as the king obtains whatever he needs from the minister; wisdom arises from samadhi for whatever purpose it is used. The seventh factor, equanimity, is similar to the military treasure, as the lord inspects the troops, abandons the weak, and takes the strong, following the turning wheel.
聖王所住不疲倦故。菩薩修行棄惡取善隨無分別智所住無功用故。成立七覺分與七寶相似。其義如此。偈曰。
依止及自性 出離與功德 第五說不染 此分有三種
釋曰。七覺分如其次第。念是依止分。一切菩提分依此而行故。擇是自性分。一切菩提以此為自體故。進是出離分。以此能令菩薩至究竟故。喜是功德分。以此能令心樂滿故。猗定舍三是不染分。猗是不染因故。定是不染依止故。舍是不染自性故。已說菩薩修習七覺分。次說菩薩修習八正道分。偈曰。
一轉如前覺 立分二亦然 次三三業凈 后三三障斷
釋曰。一轉如前覺者。第一分。如前位中如實覺后時隨轉。說名正見。立分二亦然者。第二分。如前位中自所立分而解。入佛經中如佛所立為他分別。名正思惟。次三三業凈者。次三謂正語正業正命。三業謂語業身業俱業。如其次第。以次三正攝此三業故。后三三障斷者。后三謂正勤正念正定。三障謂智障定障自在障。如其次第。以後三正治此三障。由修正勤長時不退屈故智障斷。由修正念掉沒無體故定障斷。由修正定勝德成就故自在障斷。如是建立八正道分應知。
大乘莊嚴經論卷第十 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘
【現代漢語翻譯】 現代漢語譯本：聖王居住的地方不會感到疲倦，菩薩修行時捨棄惡行，選取善行，依隨無分別智而住，因為沒有造作的緣故。建立七覺分與七寶相似，道理是這樣的。偈頌說：
『依止及自性，出離與功德， 第五說不染，此分有三種。』
解釋：七覺分依次是：念是依止分，一切菩提分依此而行；擇是自性分，一切菩提以此為自體；進是出離分，以此能令菩薩到達究竟；喜是功德分，以此能令心生快樂而滿足；猗（輕安）定舍三是不染分，猗是不染的因，定是不染的依止，舍是不染的自性。已經說了菩薩修習七覺分，接下來講菩薩修習八正道分。偈頌說：
『一轉如前覺，立分二亦然， 次三三業凈，后三三障斷。』
解釋：『一轉如前覺』，第一分，如前面所說的如實覺悟之後，隨之而轉，稱為正見（Samyag-dṛṣṭi）。『立分二亦然』，第二分，如前面所說的自己所建立的分位而理解，進入佛經中，如佛所建立的為他人分別解說，稱為正思惟（Samyak-saṃkalpa）。『次三三業凈』，次三是指正語（Samyag-vāc），正業（Samyak-karmānta），正命（Samyag-ājīva），三業是指語業、身業、意業，如其次第，用這三個正道來攝持這三種業。『后三三障斷』，后三是指正勤（Samyag-vyāyāma），正念（Samyak-smṛti），正定（Samyak-samādhi），三障是指智障、定障、自在障，如其次第，用這三個正道來對治這三種障礙。由於修正勤，長久不退縮，所以能斷除智障；由於修正念，掉舉和昏沉沒有存在的機會，所以能斷除定障；由於修正定，殊勝的功德得以成就，所以能斷除自在障。應當知道，八正道分就是這樣建立的。
《大乘莊嚴經論》卷第十 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》
大乘
【English Translation】 English version: Because the holy king dwells without fatigue, and because the Bodhisattva, in cultivation, abandons evil and embraces good, dwelling in accordance with non-discriminating wisdom without effort, the establishment of the seven factors of enlightenment is similar to the seven treasures. The meaning is thus. The verse says:
'Reliance and self-nature, Renunciation and merit, The fifth speaks of non-attachment, These divisions are of three kinds.'
Explanation: The seven factors of enlightenment are, in order: Mindfulness (smṛti) is the factor of reliance, because all factors of enlightenment proceed based on this. Discrimination (dharma-vicaya) is the factor of self-nature, because all enlightenment takes this as its essence. Effort (vīrya) is the factor of renunciation, because this enables the Bodhisattva to reach the ultimate. Joy (prīti) is the factor of merit, because this enables the mind to be filled with joy. Tranquility (praśrabdhi), concentration (samādhi), and equanimity (upekṣā) are the factors of non-attachment. Tranquility is the cause of non-attachment. Concentration is the support of non-attachment. Equanimity is the self-nature of non-attachment. Having spoken of the Bodhisattva's cultivation of the seven factors of enlightenment, next we speak of the Bodhisattva's cultivation of the eightfold noble path. The verse says:
'One turning like previous awareness, Establishing divisions, two are also thus, Next three purify the three karmas, The last three sever the three hindrances.'
Explanation: 'One turning like previous awareness' means the first division. Like the real awareness in the previous position, following and turning at that time is called Right View (Samyag-dṛṣṭi). 'Establishing divisions, two are also thus' means the second division. Like understanding the divisions established by oneself in the previous position, entering the Buddhist scriptures, like the Buddha's established divisions, explaining them for others, is called Right Thought (Samyak-saṃkalpa). 'Next three purify the three karmas' means the next three, namely Right Speech (Samyag-vāc), Right Action (Samyak-karmānta), and Right Livelihood (Samyag-ājīva). The three karmas are verbal karma, physical karma, and mental karma. In order, these three right paths encompass these three karmas. 'The last three sever the three hindrances' means the last three, namely Right Effort (Samyag-vyāyāma), Right Mindfulness (Samyak-smṛti), and Right Concentration (Samyak-samādhi). The three hindrances are the hindrance of wisdom, the hindrance of concentration, and the hindrance of freedom. In order, these three right paths cure these three hindrances. Because of cultivating right effort, not retreating for a long time, the hindrance of wisdom is severed. Because of cultivating right mindfulness, agitation and dullness have no substance, so the hindrance of concentration is severed. Because of cultivating right concentration, superior virtues are accomplished, so the hindrance of freedom is severed. It should be known that the eightfold noble path is established in this way.
《Mahāyānasaṃgraha》 Volume 10 Taisho Tripitaka Volume 31, No. 1604 《Mahāyānasaṃgraha》
Mahāyāna
莊嚴經論卷第十一
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
覺分品第二十一之二
釋曰。已說菩薩修習道分。次說菩薩修習止觀。偈言。
安心於正定 此即名為止 正住法分別 是名為觀相
釋曰。安心於正定此即名為止者。謂心依正定而不見。心非無正定而立止故。是名止相。正住法分別是名為觀相者。謂依正住分別法體。是名觀相。問此二行雲何修。偈曰。
普欲諸功德 是二悉應修 一分非一分 修有單雙故
釋曰。普欲諸功德是二悉應修者。若人遍欲求諸功德。是人于止觀二行悉應修習。如經中說。佛告諸比丘。若有所求云何令得。諸比丘。離欲離惡不善法。乃至廣說。諸比丘。有二法應須修習。所謂止觀。一分非一分者。一分謂或止或觀。非一分謂止觀合。問何故。答修有單雙故。單修者一分。或止修或觀修。雙修者非一分。謂止觀合修。問此二行雲何種差別。復云何業。偈曰。
能通及能出 無相亦無為 凈土及凈果 是二即為業
釋曰。此偈上半明種差別。下半明業。此二法在信行地名依止修。若入大地復有四種差別。一能通修。謂入初地。二能出修。謂入乃至六地。于彼六地出有相方便故。三無相修。謂入第七
【現代漢語翻譯】 現代漢語譯本： 《莊嚴經論》卷第十一
無著菩薩 造
大唐天竺三藏波羅頗蜜多羅 譯
覺分品第二十一之二
釋曰：已經說了菩薩修習道分，接下來講菩薩修習止觀。偈語說：
『安心於正定，此即名為止；
正住法分別，是名為觀相。』
釋曰：『安心於正定，此即名為止』，是指心依于正定而不動搖。心不是在沒有正定的情況下建立止，所以這叫做止相。『正住法分別，是名為觀相』，是指依靠正念安住而分別諸法體性，這叫做觀相。問：這兩種修行方式應該如何修習？偈語說：
『普欲諸功德，是二悉應修；
一分非一分，修有單雙故。』
釋曰：『普欲諸功德，是二悉應修』，如果有人普遍地想要追求各種功德，那麼這個人就應該修習止觀這兩種修行方式。如經中所說：佛告訴諸比丘，如果有所求，要如何才能得到？諸比丘，要遠離慾望、遠離邪惡不善之法，乃至廣說。諸比丘，有兩種法應當修習，即止和觀。『一分非一分』，『一分』是指或者修止，或者修觀；『非一分』是指止觀雙修。問：為什麼這樣說？答：因為修習有單修和雙修的緣故。單修是指『一分』，或者只修止，或者只修觀。雙修是指『非一分』，即止觀合修。問：這兩種修行方式有什麼差別？又有什麼作用？偈語說：
『能通及能出，無相亦無為；
凈土及凈果，是二即為業。』
釋曰：這首偈的上半部分說明了種類上的差別，下半部分說明了作用。這兩種法在信行地（指菩薩修行過程中的一個階段）被稱為依止修。如果進入大地（指菩薩進入更高的修行階段），則有四種差別：一是能通修，指進入初地（菩薩十地中的第一地）；二是能出修，指進入乃至第六地（菩薩十地中的第六地），因為在這六地中，可以出離有相的方便；三是無相修，指進入第七地（菩薩十地中的第七地）。
【English Translation】 English version: The Treatise on Adornment of the Great Vehicle, Volume 11
Composed by Bodhisattva Asaṅga (無著菩薩)
Translated by Tripiṭaka Master Paramārtha (波羅頗蜜多羅) from India of the Great Tang Dynasty
Chapter 21-2: On the Factors of Enlightenment
Explanation: Having discussed the Bodhisattva's cultivation of the factors of the path, next we discuss the Bodhisattva's cultivation of Śamatha (止, calming the mind) and Vipaśyanā (觀, insight). The verse says:
'To settle the mind in right Samādhi (正定), this is called Śamatha;
To rightly abide and discern Dharmas (法), this is called the aspect of Vipaśyanā.'
Explanation: 'To settle the mind in right Samādhi, this is called Śamatha,' means that the mind relies on right Samādhi without wavering. The mind does not establish Śamatha without right Samādhi; therefore, this is called the aspect of Śamatha. 'To rightly abide and discern Dharmas, this is called the aspect of Vipaśyanā,' means to rely on right mindfulness and abide to discern the nature of Dharmas; this is called the aspect of Vipaśyanā. Question: How should these two practices be cultivated? The verse says:
'Universally desiring all merits, these two should all be cultivated;
One part, not one part, cultivation exists as single and double.'
Explanation: 'Universally desiring all merits, these two should all be cultivated,' means that if a person universally desires to seek all merits, then this person should cultivate both Śamatha and Vipaśyanā. As it is said in the Sutra: The Buddha told the Bhikshus (比丘), if there is something sought, how can it be obtained? Bhikshus, one must be apart from desire, apart from evil and unwholesome Dharmas, and so on extensively. Bhikshus, there are two Dharmas that should be cultivated, namely Śamatha and Vipaśyanā. 'One part, not one part,' 'one part' refers to either cultivating Śamatha or cultivating Vipaśyanā; 'not one part' refers to the combined cultivation of Śamatha and Vipaśyanā. Question: Why is this so? Answer: Because cultivation exists as single and double. Single cultivation refers to 'one part,' either only cultivating Śamatha or only cultivating Vipaśyanā. Double cultivation refers to 'not one part,' which is the combined cultivation of Śamatha and Vipaśyanā. Question: What are the differences between these two practices? And what are their functions? The verse says:
'Able to penetrate and able to emerge, without characteristics and also without effort;
Pure lands and pure fruits, these two are their functions.'
Explanation: The first half of this verse explains the differences in kind, and the second half explains the functions. These two Dharmas are called dependent cultivation in the stage of faith (信行地, a stage in the Bodhisattva's path). If one enters the great grounds (大地, higher stages of practice for Bodhisattvas), there are four kinds of differences: first, the cultivation of being able to penetrate, referring to entering the first Bhumi (初地, the first of the ten Bodhisattva grounds); second, the cultivation of being able to emerge, referring to entering up to the sixth Bhumi (六地, the sixth of the ten Bodhisattva grounds), because in these six grounds, one can emerge from the expedient means of having characteristics; third, the cultivation of no characteristics, referring to entering the seventh Bhumi (七地, the seventh of the ten Bodhisattva grounds).
地。四無為修。謂入后三地。作功用脩名有為。后三地不作功用故名無為。此五是種差別。凈土者。依后三地修凈土行。凈果者。作轉依行。此二凈。即是彼業。已說菩薩止觀。次說菩薩修習五種巧方便。偈曰。
自熟與成生 速果並作業 生死道不絕 說此為五巧
釋曰。五種巧方便者。一自熟佛法。以無分別智為巧方便。二成熟眾生。以四攝法為巧方便。三速得菩提。以懺悔隨喜請轉法輪生起勝愿為巧方便。四作業成就。以二門為巧方便。二門者。謂陀羅尼門及三昧門以此二門能成就利益眾生業故。五生死道不絕。以無住處涅槃為巧方便。問云何巧差別。云何巧業。偈曰。
菩薩巧無等 差別依諸地 能成自他利 說是名為業
釋曰。此偈上半明巧差別。下半明巧業。差別者。此五方便於諸菩薩最上無等。何以故。于諸地中不與二乘共故。是故差別。業者。能成就自身他身一切利益。是名為業。已說菩薩巧方便。次說菩薩陀羅尼。偈曰。
業報及聞習 亦以定為因 依止此三行 持類有三種
釋曰。陀羅尼品類有三種。一報得。由先世業力得故。二習得。由現在聞持力而得故。三修得。由依定力得故。問云何種差別。偈曰。
二小一為大 一大復三種
【現代漢語翻譯】 現代漢語譯本： 地。四無為修。謂入后三地，作功用脩名有為。后三地不作功用故名無為。此五是種差別。凈土者，依后三地修凈土行。凈果者，作轉依行。此二凈，即是彼業。已說菩薩止觀。次說菩薩修習五種巧方便。偈曰：
『自熟與成生， 速果並作業， 生死道不絕， 說此為五巧。』
釋曰：五種巧方便者，一自熟佛法，以無分別智為巧方便。二成熟眾生，以四攝法為巧方便。三速得菩提，以懺悔、隨喜、請轉法輪、生起勝愿為巧方便。四作業成就，以二門為巧方便。二門者，謂陀羅尼門（總持之門）及三昧門（禪定之門），以此二門能成就利益眾生業故。五生死道不絕，以無住處涅槃為巧方便。問：云何巧差別？云何巧業？偈曰：
『菩薩巧無等， 差別依諸地， 能成自他利， 說是名為業。』
釋曰：此偈上半明巧差別，下半明巧業。差別者，此五方便於諸菩薩最上無等。何以故？于諸地中不與二乘共故，是故差別。業者，能成就自身他身一切利益，是名為業。已說菩薩巧方便。次說菩薩陀羅尼（總持）。偈曰：
『業報及聞習， 亦以定為因， 依止此三行， 持類有三種。』
釋曰：陀羅尼品類有三種。一報得，由先世業力得故。二習得，由現在聞持力而得故。三修得，由依定力得故。問：云何種差別？偈曰：
『二小一為大， 一大復三種。』
【English Translation】 English version: Ground. Fourth is non-active cultivation. This refers to entering the latter three grounds. To cultivate with effort is called active. The latter three grounds do not involve effort, hence they are called non-active. These five are differences in kind. Pure Land refers to cultivating Pure Land practices based on the latter three grounds. Pure Fruit refers to performing the transformation of the basis. These two purities are their karma. Having discussed the cessation and contemplation of Bodhisattvas, next we discuss the five skillful means cultivated by Bodhisattvas. The verse says:
'Self-maturation and maturation of beings, Quick fruit and karma, The path of birth and death is not cut off, These are said to be the five skillful means.'
Explanation: The five skillful means are: first, self-maturation of the Buddhadharma, using non-discriminating wisdom as the skillful means; second, maturing sentient beings, using the four means of attraction as the skillful means; third, quickly attaining Bodhi, using repentance, rejoicing, requesting the turning of the Dharma wheel, and generating supreme vows as the skillful means; fourth, accomplishment of karma, using the two gates as the skillful means. The two gates are the Dharani gate (gate of total retention) and the Samadhi gate (gate of meditative concentration), because these two gates can accomplish the karma of benefiting sentient beings; fifth, the path of birth and death is not cut off, using non-abiding Nirvana as the skillful means. Question: What are the differences in skill? What is skillful karma? The verse says:
'The skill of Bodhisattvas is unequaled, The differences depend on the grounds, Able to accomplish benefit for oneself and others, This is said to be karma.'
Explanation: The first half of this verse explains the differences in skill, and the second half explains skillful karma. The differences are that these five skillful means are supreme and unequaled among all Bodhisattvas. Why? Because they are not shared with the two vehicles (Śrāvakas and Pratyekabuddhas) in the grounds. Therefore, there are differences. Karma is the ability to accomplish all benefits for oneself and others; this is called karma. Having discussed the skillful means of Bodhisattvas, next we discuss the Dharani (total retention) of Bodhisattvas. The verse says:
'Karmic retribution and learning, Also, with concentration as the cause, Relying on these three practices, The types of retention are three kinds.'
Explanation: There are three kinds of Dharani. First, obtained through retribution, because it is obtained through the power of past karma; second, obtained through learning, because it is obtained through the power of present learning and retention; third, obtained through cultivation, because it is obtained through the power of concentration. Question: What are the differences in kind? The verse says:
'Two small, one large, One large, again three kinds.'
地前與地上 不凈及凈故
釋曰。二小一為大者。于彼三種品類中。報得及習得。應知此二為小。修得者。應知此一為大。一大復三種者。于彼大種類中。應知復有三種。謂軟中上。未入地菩薩所有為軟。以入不凈地菩薩所有為中。謂初七地。入清凈地菩薩所有為上。謂后三地。問云何業。偈曰。
應知諸菩薩 恒依陀羅尼 聞法及持法 作業皆如是
釋曰。此中應知。諸菩薩依止陀羅尼恒開示妙法及常受持。以此為業。已說菩薩陀羅尼。次說菩薩起諸愿。偈曰。
思欲共為體 智獨是彼因 諸地即為地 二果亦為果 應知差別三 種種大清凈 此業有二種 自利與利他
釋曰。此二偈以六義分別諸愿。一自性二因三地四果五差別六業。彼思欲相應共為自性。以智為因。諸地為地。二果為果。謂即果及未來果。以諸愿為因。心得遂故。心遂者。如心所欲皆成就故。又以願力游諸愿果。所謂身放光明口發音響乃至廣說。差別有三種。一種種。謂信行地愿如是如是欲得故。二廣大。謂入地菩薩十大愿故。三清凈。謂後後諸地轉轉清凈。乃至佛地極清凈故。是名差別。彼業二種。一自利成就。二利他成就。是名為業。已說菩薩諸愿。次說菩薩修習三三昧。偈曰。
【現代漢語翻譯】 現代漢語譯本： 『地前與地上，不凈及凈故』
解釋：二小一大。在三種品類中，報得和習得應知是『小』，修得應知是『大』。一大又分三種：在大類中，應知復有三種，即軟、中、上。未入地的菩薩屬於『軟』，已入不凈地的菩薩屬於『中』，即初七地。入清凈地的菩薩屬於『上』，即后三地。問：什麼是業？偈語說：
『應知諸菩薩，恒依陀羅尼（Dharani，總持），聞法及持法，作業皆如是』
解釋：在此應知，諸菩薩依止陀羅尼（Dharani，總持），恒常開示妙法及常受持，以此為業。已說菩薩陀羅尼（Dharani，總持），接下來講述菩薩發起諸愿。偈語說：
『思欲共為體，智獨是彼因，諸地即為地，二果亦為果，應知差別三，種種大清凈，此業有二種，自利與利他』
解釋：這兩句偈語以六個方面分別諸愿：一、自性；二、因；三、地；四、果；五、差別；六、業。思欲相應共同為自性，以智慧為因，諸地為地，二果為果，即現世果和未來果。以諸愿為因，心得遂願。心得遂願，如心中所欲皆成就。又以願力游諸愿果，如身體放出光明，口中發出音響，乃至廣說。差別有三種：一、種種，如信行地愿如此如此想要得到；二、廣大，如入地菩薩的十大愿；三、清凈，如後後諸地轉轉清凈，乃至佛地極清凈。是名差別。其業有兩種：一、自利成就；二、利他成就。是名為業。已說菩薩諸愿，接下來講述菩薩修習三三昧（Samadhi，三摩地）。偈語說：
【English Translation】 English version: 『Before the ground and on the ground, because of impurity and purity.』
Explanation: Two small, one large. Among the three categories, the retribution-obtained and the habit-obtained should be known as 『small,』 and the practice-obtained should be known as 『large.』 The one large is further divided into three types: within the large category, it should be known that there are three types, namely, soft, medium, and superior. Those bodhisattvas (Bodhisattva，菩薩) who have not entered the ground belong to 『soft,』 those bodhisattvas (Bodhisattva，菩薩) who have entered the impure ground belong to 『medium,』 that is, the first seven grounds. Those bodhisattvas (Bodhisattva，菩薩) who have entered the pure ground belong to 『superior,』 that is, the last three grounds. Question: What is karma? The verse says:
『It should be known that all bodhisattvas (Bodhisattva，菩薩) constantly rely on Dharani (Dharani，總持), hear the Dharma (Dharma，佛法) and uphold the Dharma (Dharma，佛法), and their actions are all like this.』
Explanation: Here it should be known that all bodhisattvas (Bodhisattva，菩薩) rely on Dharani (Dharani，總持), constantly reveal the wonderful Dharma (Dharma，佛法) and constantly uphold it, taking this as their karma. Having spoken of the bodhisattva's (Bodhisattva，菩薩) Dharani (Dharani，總持), next we speak of the bodhisattva's (Bodhisattva，菩薩) arising of vows. The verse says:
『Thinking and desire together are the substance, wisdom alone is their cause, the grounds are the grounds, the two fruits are also the fruits, it should be known that there are three differences, various great purities, this karma has two types, self-benefit and benefiting others.』
Explanation: These two verses distinguish the vows in six aspects: one, nature; two, cause; three, ground; four, fruit; five, difference; six, karma. Thinking and desire corresponding together are the nature, wisdom is the cause, the grounds are the grounds, the two fruits are the fruits, that is, the present fruit and the future fruit. Because of the vows, the mind is fulfilled. The mind is fulfilled, as all desires of the heart are fulfilled. Also, with the power of vows, one travels through the fruits of vows, such as the body emitting light, the mouth emitting sound, and so on. There are three kinds of differences: one, various, such as the vows of the faith-practicing ground, wanting to obtain thus and thus; two, vast, such as the ten great vows of the bodhisattva (Bodhisattva，菩薩) who has entered the ground; three, pure, such as the later grounds becoming increasingly pure, even to the extremely pure Buddha ground. This is called difference. There are two kinds of karma: one, self-benefit accomplishment; two, benefiting others accomplishment. This is called karma. Having spoken of the bodhisattva's (Bodhisattva，菩薩) vows, next we speak of the bodhisattva's (Bodhisattva，菩薩) practice of the three Samadhis (Samadhi，三摩地). The verse says:
應知二無我 及以二我依 二依常寂滅 三定所行境
釋曰。三三昧有三種所行。一人法。二無我。是空三昧所行。二彼二執所依五取陰。是無愿三昧所行。三彼依畢竟寂滅。是無相三昧所行。彼三種所取體為三種境界。彼三種能取體為三種三昧。是名三三昧。問三三昧名義云何。偈曰。
空定無分別 無愿厭背生 無相恒樂得 彼依常寂滅
釋曰。空定無分別者。無分別義是空三昧義。由人法二我不分別故。無愿厭背生者。厭背義是無愿三昧義。由厭揹我執所依故。無相恒樂得彼依常寂滅者。樂得義是無相三昧義。由樂得彼所依畢竟寂滅故。問三三昧云何起。偈曰。
應知及應斷 及以應作證 次第空等定 修習有三種
釋曰。應知及應斷及以應作證者。應知謂人法二無我。應斷謂二我執所依。應證謂彼依畢竟寂滅。次第空等定修習有三種者。此中為知人法二無我故修空三昧。為斷彼二執所依故修無愿三昧。為證彼依畢竟寂滅故修無相三昧。已說菩薩修習三三昧。次說菩薩四法憂陀那。偈曰。
如前三三昧 四印為依止 菩薩如是說 為利群生故
釋曰。四法印者。一者一切行無常印。二者一切行苦印。三者一切法無我印。四者涅槃寂滅印。此中應
【現代漢語翻譯】 現代漢語譯本： 應知二無我（dva nairātmya，兩種無我：人無我和法無我），以及二我依（dva ātmāśraya，兩種我執的所依：五取蘊）。 二依（dva āśraya，兩種所依）常寂滅，是三定（traya samādhi，三種禪定：空三昧、無愿三昧、無相三昧）所行境。
釋曰：三種三昧有三種所行。一人法二無我，是空三昧（śūnyatā samādhi）所行。二彼二執所依五取陰（pañca upādānaskandha，色、受、想、行、識），是無愿三昧（apraṇihita samādhi）所行。三彼依畢竟寂滅，是無相三昧（animitta samādhi）所行。彼三種所取體為三種境界，彼三種能取體為三種三昧。是名三三昧。問：三三昧名義云何？偈曰：
空定無分別，無愿厭背生，無相恒樂得，彼依常寂滅。
釋曰：空定無分別者，無分別義是空三昧義，由人法二我不分別故。無愿厭背生者，厭背義是無愿三昧義，由厭揹我執所依故。無相恒樂得彼依常寂滅者，樂得義是無相三昧義，由樂得彼所依畢竟寂滅故。問：三三昧云何起？偈曰：
應知及應斷，及以應作證，次第空等定，修習有三種。
釋曰：應知及應斷及以應作證者，應知謂人法二無我，應斷謂二我執所依，應證謂彼依畢竟寂滅。次第空等定修習有三種者，此中為知人法二無我故修空三昧，為斷彼二執所依故修無愿三昧，為證彼依畢竟寂滅故修無相三昧。已說菩薩修習三三昧，次說菩薩四法憂陀那（catuḥ dharma udāna，四法總說）。偈曰：
如前三三昧，四印（catvāri mudrāṇi，四法印：一切行無常，一切行苦，一切法無我，涅槃寂靜）為依止，菩薩如是說，為利群生故。
釋曰：四法印者，一者一切行無常印（sarve saṃskārā anityā），二者一切行苦印（sarve saṃskārā duḥkhāḥ），三者一切法無我印（sarve dharmā anātmānaḥ），四者涅槃寂滅印（nirvāṇa śāntam）。此中應
【English Translation】 English version: It should be known that there are two kinds of non-self (dva nairātmya, two kinds of non-self: the non-self of person and the non-self of phenomena), and the two bases of self (dva ātmāśraya, the two supports of self-grasping: the five aggregates). The two bases (dva āśraya, the two supports) are constantly in a state of quiescence, which is the object of the three samādhis (traya samādhi, three samādhis: emptiness samādhi, signlessness samādhi, wishlessness samādhi).
Explanation: The three samādhis have three kinds of objects. The non-self of person and phenomena is the object of emptiness samādhi (śūnyatā samādhi). The five aggregates of grasping (pañca upādānaskandha, form, feeling, perception, mental formations, and consciousness), which are the bases of the two kinds of clinging, are the object of wishlessness samādhi (apraṇihita samādhi). The ultimate quiescence of those bases is the object of signlessness samādhi (animitta samādhi). Those three kinds of objects are the three kinds of realms, and those three kinds of subjects are the three kinds of samādhis. These are called the three samādhis. Question: What are the meanings of the names of the three samādhis? Verse:
Emptiness samādhi is without discrimination, wishlessness samādhi arises from aversion, signlessness samādhi constantly delights in attainment, their bases are always in quiescence.
Explanation: 'Emptiness samādhi is without discrimination' means that the meaning of 'without discrimination' is the meaning of emptiness samādhi, because there is no discrimination of the non-self of person and phenomena. 'Wishlessness samādhi arises from aversion' means that the meaning of 'aversion' is the meaning of wishlessness samādhi, because there is aversion to the bases of self-grasping. 'Signlessness samādhi constantly delights in attainment, their bases are always in quiescence' means that the meaning of 'delighting in attainment' is the meaning of signlessness samādhi, because there is delight in attaining the ultimate quiescence of those bases. Question: How do the three samādhis arise? Verse:
What should be known, what should be abandoned, and what should be realized, in sequence, the emptiness samādhi and the others, there are three kinds of practice.
Explanation: 'What should be known, what should be abandoned, and what should be realized' means that what should be known is the non-self of person and phenomena, what should be abandoned is the bases of the two kinds of self-grasping, and what should be realized is the ultimate quiescence of those bases. 'In sequence, the emptiness samādhi and the others, there are three kinds of practice' means that in this context, emptiness samādhi is practiced to know the non-self of person and phenomena, wishlessness samādhi is practiced to abandon the bases of the two kinds of self-grasping, and signlessness samādhi is practiced to realize the ultimate quiescence of those bases. Having explained the practice of the three samādhis by bodhisattvas, next is the bodhisattva's four-line summary of the Dharma (catuḥ dharma udāna, four dharma udāna). Verse:
Like the previous three samādhis, the four seals (catvāri mudrāṇi, four seals: all conditioned things are impermanent, all conditioned things are suffering, all phenomena are without self, nirvana is peace) are the basis, the bodhisattva speaks thus, for the benefit of sentient beings.
Explanation: The four seals of the Dharma are: first, the seal of impermanence of all conditioned things (sarve saṃskārā anityā); second, the seal of suffering of all conditioned things (sarve saṃskārā duḥkhāḥ); third, the seal of non-self of all phenomena (sarve dharmā anātmānaḥ); and fourth, the seal of the quiescence of nirvāṇa (nirvāṇa śāntam). In this context, it should
知。無常印及苦印為成無愿三昧依止。無我印為成空三昧依止。寂滅印為成無相三昧依止。菩薩說此四印為三三昧依止。皆為利益諸眾生故。問何等是無常義乃至何等是寂滅義。偈曰。
無義分別義 不真分別義 息諸分別義 是名四印義
釋曰。此中諸菩薩以無義是無常義。由分別相畢竟常無故。以分別義是無我義。由分別相唯有分別。此二是分別相。由無體故。不真分別義是苦義。由三界心心法為苦體故。此是依他相。息諸分別義是寂滅義。此是真實相。複次應知依他相。復以剎那剎那壞為無常義。問云何成立剎那壞義。偈曰。
由起及從因 相違亦不住 無體與相定 隨轉並滅盡 變異因亦果 執持與增上 隨凈及隨生 成義有十五
釋曰。此二偈以十五義成立剎那剎那滅義。一由起。二從因。三相違。四不住。五無體。六相定。七隨轉。八滅盡。九變異。十因。十一果。十二執持。十三增上。十四隨凈。十五隨生。由此十五義剎那壞義可得成立。第一由起者。諸行相續流名起。若無剎那剎那滅義。而有諸行相續流名起者不然。若汝言物有暫時住后時先者滅後者起名相續者則無相續。由暫住時後起無故。第二從因者。凡物前滅後起必籍因緣。若離因緣則無體故。若汝
言彼物初因能生后時多果者不然。初因作業即便滅盡。豈得與后諸果作因。若汝言初因起已更不起者。建立此因復何所用。若汝言起已未滅后時方滅者。彼至后時誰為滅因。第三相違者。若汝復執是能起因復為滅因者不然。起滅相違同共一因無此理故。譬如光暗不併冷熱不俱。此亦如是。是故起因非即滅因。若如汝執諸行起已非即滅者。則違阿含及道理。違阿含者。佛語諸比丘。諸行如幻是壞滅法。是暫時法剎那不住。違道理者。諸修行人于諸行生滅中思惟剎那剎那滅。若不如是于臨終時見彼滅相則無厭惡離欲解脫。是則同餘凡夫。第四不住者。若汝言諸行起已得有住者。為行自住得因他住。若行自住何故不能恒住。若因他住彼住無體。何所可因。二俱不爾。是故剎那剎那滅義得成。第五無體者。若汝執住因雖無壞因未至。是故得住。壞因若至后時即滅。非如火變黑鐵者不然。壞因畢竟無有體故。火變鐵譬我無此理。鐵與火合黑相似滅赤相似起。能牽赤相似起是火功能。實非以火變于黑鐵。又如煎水至極少位后水不生亦非火合水方無體。第六相定者。佛說有為法有為相一向決定所謂無常。汝執諸行起已非即滅者。是有為法則有少時而非無常。便墮非一向相。第七隨轉者。若汝言若物剎那剎那新生者云何于中作舊物解。
應說由相似隨轉得作是知。譬如燈焰相似起故起舊燈知而實差別前體無故。第八滅盡者。若汝言云何得知后物非前。應說由滅盡故。若住不滅則后剎那與初剎那住無差別。由有差別故知后物而非前物。第九變異者。若汝言物之初起非即變異者不然。內外法體後邊不可得故。由初起即變漸至明瞭。譬如乳至酪位酪相方現。而變體微細難可了知。由相似隨轉謂是前物。以是故剎那剎那滅義得成。第十因者。若汝許心是剎那滅。彼心起因謂眼色等諸行。彼果剎那滅故因亦剎那。由不可以常因起無常果故。第十一果者。彼眼等諸行亦是心果。是故剎那滅義得成。由不可以無常因起常果故。第十二執持者。若汝言云何得知眼等諸行亦是心果。應說由心執持得增長故。第十三增上者。又如佛說。心將世間去。心牽世間來。由心自在世間隨轉。識緣名色此說亦爾。故知諸行是心果。第十四隨凈者。凈是禪定人心。彼人諸行隨凈心轉。如經中說。修禪比丘具足神通心得自在。若欲令木為金則得隨意。故知諸行皆是心果。第十五隨生者。如作罪眾生所得外物一切下劣。作福眾生所得外物一切妙好。故知諸行皆是心果。因是剎那果非剎那無此道理。由因自在故。如是總成立一切內外諸行是剎那已。次別成立內法是剎那。偈曰。
初起及
【現代漢語翻譯】 現代漢語譯本 應說由相似相續轉變才能得知這一點。例如，燈焰相似地生起，因此知道是舊燈，但實際上是有差別的，因為之前的燈焰已經不存在了。第八，滅盡：如果你們說，『如何得知後來的事物不是之前的？』 應該說由滅盡的緣故。如果事物停留不滅，那麼后一剎那與前一剎那的停留就沒有差別。因為有差別，所以知道後來的事物不是之前的。第九，變異：如果你們說，事物最初生起不是立即變異的，這是不對的。因為內外諸法的本體，在最後階段是不可得的。由於最初生起就立即變異，逐漸變得明顯。例如，牛奶變成酪，酪的相狀才顯現出來。而變異的本體非常微細，難以察覺。由於相似相續轉變，就認為是之前的物體。因此，剎那剎那滅的道理才能成立。第十，因：如果你們承認心是剎那滅的，那麼心的生起之因，比如眼、色等諸行（saṃskāra，一切有為法），它們的果也是剎那滅的，所以因也是剎那滅的。因為不可能以常因生起無常果。第十一，果：眼等諸行也是心的果。因此，剎那滅的道理才能成立。因為不可能以無常因生起常果。第十二，執持：如果你們說，『如何得知眼等諸行也是心的果？』 應該說由心執持，它們才能增長。第十三，增上：又如佛所說：『心將世間帶走，心牽世間帶來。』 由於心自在，世間隨之轉變。識緣名色（nāmarūpa，名色，精神和物質），此說也是如此。所以知道諸行是心的果。第十四，隨凈：凈是禪定之心。那些人的諸行隨著清凈心轉變。如經中所說，修禪比丘具足神通，心得自在。如果想要讓木頭變成金子，就能隨意做到。所以知道諸行都是心的果。第十五，隨生：如作惡業的眾生，所得的外物一切低劣；作善業的眾生，所得的外物一切美好。所以知道諸行都是心的果。因為是剎那的因，果不是剎那的，沒有這個道理。由於因是自在的。像這樣總的成立一切內外諸行是剎那之後，接下來分別成立內法是剎那。偈頌說： 『初起及』
【English Translation】 English version It should be said that this knowledge is obtained through similar continuous transformation. For example, a lamp flame arises similarly, so it is known to be the old lamp, but in reality, there is a difference because the previous flame no longer exists. Eighth, extinction: If you say, 'How can it be known that the later thing is not the former?' It should be said because of extinction. If a thing stays without ceasing, then there would be no difference between the staying of the later moment and the former moment. Because there is a difference, it is known that the later thing is not the former. Ninth, change: If you say that the initial arising of a thing is not immediately changing, that is not correct. Because the essence of internal and external dharmas (dharma, the teachings of the Buddha or a natural law) is not obtainable in the final stage. Because the initial arising immediately changes, gradually becoming clear. For example, milk turns into curds, and the appearance of curds then manifests. And the essence of change is very subtle, difficult to perceive. Because of similar continuous transformation, it is thought to be the former thing. Therefore, the principle of moment-to-moment extinction can be established. Tenth, cause: If you admit that the mind is momentary extinction, then the cause of the mind's arising, such as the eye, form, and other saṃskāras (saṃskāra, all conditioned things), their result is also momentary extinction, so the cause is also momentary. Because it is impossible for a permanent cause to give rise to an impermanent result. Eleventh, result: The eye and other saṃskāras are also the result of the mind. Therefore, the principle of momentary extinction can be established. Because it is impossible for an impermanent cause to give rise to a permanent result. Twelfth, holding: If you say, 'How can it be known that the eye and other saṃskāras are also the result of the mind?' It should be said that they can grow because the mind holds them. Thirteenth, augmentation: Also, as the Buddha said: 'The mind takes the world away, the mind pulls the world back.' Because the mind is free, the world changes with it. Consciousness conditions nāmarūpa (nāmarūpa, name and form, mind and matter), this saying is also like that. So it is known that the saṃskāras are the result of the mind. Fourteenth, following purity: Purity is the mind of dhyana (dhyana, meditation). The actions of those people change with the pure mind. As it is said in the sutras, a meditating bhikṣu (bhikṣu, a Buddhist monk) possesses supernatural powers, and his mind is free. If he wants to turn wood into gold, he can do it at will. So it is known that all actions are the result of the mind. Fifteenth, following birth: For example, sentient beings who commit evil deeds obtain everything inferior externally; sentient beings who perform good deeds obtain everything wonderful externally. So it is known that all actions are the result of the mind. Because it is a momentary cause, the result is not momentary, there is no such principle. Because the cause is free. In this way, after generally establishing that all internal and external actions are momentary, next, it is separately established that internal dharmas are momentary. The verse says: 'Initial arising and'
續起 長起及依起 變起與熟起 劣起亦勝起 明起無明起 及以異處起 種起無種起 像起十四起
釋曰。此二偈以十四種起成立內法諸行是剎那義。一者初起。謂最初自體生。二者續起。謂除初剎那余剎那生。三者長起。謂眠食梵行正受長養故生。四者依起。謂眼等諸識依止眼等根生。五者變起。謂貪等染污令色等變生。六者熟起。謂成胎嬰兒童子少壯中年老位等生。七者劣起。謂諸惡道生。八者勝起。謂諸善道生。九者明起。謂欲界后二天及色界無色界一切天生。十者無明起。謂除前明處所餘諸處生。十一者異處起。謂此處死彼處生。十二者種起。謂除阿羅漢最後五陰生。十三者無種起。謂前所除最後五陰生。由後生種子無故。十四者像起。謂入解脫禪者定自在力故諸行像生。問復以何因成立此十四種起。偈曰。
續異及斷異 隨長亦隨依 住過及去過 無住無無死 亦有隨心相 行者應當知 如此九種因 成前十四起
釋曰。此二偈以九種因成立。前十四起。九種因者。一續異。二斷異。三隨長。四隨依。五住過。六去過。七無住。八有死。九隨心。第一續異者。此因成立第一初起。若最初起時因體無差別者。則后時諸行相續而起亦無差別。因體無差別故。由
【現代漢語翻譯】 現代漢語譯本 續起（相續生起），長起及依起（依靠生起），變起與熟起，劣起亦勝起，明起無明起，及以異處起，種起無種起，像起十四起。
釋曰：這兩偈用十四種「起」成立內法諸行是剎那生滅的道理。一者初起（最初生起），謂最初自體生。二者續起（相續生起），謂除最初剎那外其餘剎那生。三者長起（增長生起），謂因睡眠、飲食、梵行、正確的禪定而增長生起。四者依起（依靠生起），謂眼識等諸識依靠眼根等根而生。五者變起（變化生起），謂貪等染污使色等變化而生。六者熟起（成熟生起），謂成胎、嬰兒、兒童、少年、壯年、中年、老年等階段的生。七者劣起（低劣生起），謂在諸惡道中生。八者勝起（殊勝生起），謂在諸善道中生。九者明起（光明生起），謂欲界后二天以及色界、無色界一切天中生。十者無明起（無光明生起），謂除前面所說的光明處所之外的其餘處所生。十一者異處起（異處生起），謂在此處死，在彼處生。十二者種起（有種子生起），謂除阿羅漢最後五陰之外的生。十三者無種起（無種子生起），謂前面所排除的阿羅漢最後五陰的生，因為後生的種子已經沒有了。十四者像起（影像生起），謂入于解脫禪定者，因禪定的自在力量，諸行如影像般生起。問：又以什麼原因成立這十四種起呢？偈曰：
續異及斷異，隨長亦隨依，住過及去過，無住無無死，亦有隨心相，行者應當知，如此九種因，成前十四起。
釋曰：這兩偈用九種因成立前面的十四種起。九種因是：一、續異（相續差異），二、斷異（斷滅差異），三、隨長（隨增長），四、隨依（隨依靠），五、住過（住留的過患），六、去過（過去的過患），七、無住（不住留），八、有死（有死亡），九、隨心（隨心念）。第一續異，這個因成立第一初起。如果最初生起時，因的體性沒有差別，那麼後來諸行相續生起時，也應該沒有差別，因為因的體性沒有差別。
【English Translation】 English version Continuation-arising, long-arising and dependent-arising, change-arising and maturation-arising, inferior-arising and superior-arising, luminous-arising and non-luminous-arising, and arising in different places, seed-arising and seedless-arising, image-arising, these are the fourteen arisings.
Explanation: These two verses establish the meaning of the momentary nature of the internal dharmas and actions through the fourteen types of 'arising'. First, initial-arising, which means the very first arising of itself. Second, continuation-arising, which means the arising of the remaining moments except for the initial moment. Third, long-arising, which means arising due to the growth from sleep, food, Brahmacharya (pure conduct), and proper samadhi (meditative absorption). Fourth, dependent-arising, which means the arising of consciousnesses such as eye-consciousness, dependent on the sense organs such as the eye. Fifth, change-arising, which means the arising of changes in form, etc., due to defilements such as greed. Sixth, maturation-arising, which means the arising of stages such as being conceived, infancy, childhood, adolescence, adulthood, middle age, and old age. Seventh, inferior-arising, which means being born in the evil realms. Eighth, superior-arising, which means being born in the good realms. Ninth, luminous-arising, which means being born in the latter two heavens of the desire realm and all the heavens of the form and formless realms. Tenth, non-luminous-arising, which means being born in all places other than the luminous places mentioned earlier. Eleventh, arising in different places, which means dying here and being born there. Twelfth, seed-arising, which means the arising of everything except the final five skandhas (aggregates) of an Arhat (liberated being). Thirteenth, seedless-arising, which means the arising of the final five skandhas of the Arhat excluded earlier, because there is no seed for subsequent arising. Fourteenth, image-arising, which means the arising of actions like images due to the power of meditative mastery of those who enter liberation samadhi. Question: What causes establish these fourteen types of arising? The verse says:
Continuation-difference and cessation-difference, following growth and also following dependence, abiding-fault and past-fault, non-abiding and non-death, also having mind-following characteristics, practitioners should know, these nine causes establish the preceding fourteen arisings.
Explanation: These two verses establish the preceding fourteen arisings with nine causes. The nine causes are: 1. Continuation-difference, 2. Cessation-difference, 3. Following growth, 4. Following dependence, 5. Abiding-fault, 6. Past-fault, 7. Non-abiding, 8. Having death, 9. Following mind. First, continuation-difference, this cause establishes the first initial-arising. If there were no difference in the nature of the cause at the time of the initial arising, then there should also be no difference in the subsequent arising of actions, because there is no difference in the nature of the cause.
因有差別故。后余諸行剎那得成。第二斷異者。此因成立第二續起。若一一剎那無差別因者。則后時斷差別亦不可得。由斷有差別故。諸行剎那此義得成。第三隨長者。此因成立第三長起。能令諸行圓滿故名為長。若無剎那而有諸行長養者不然。由彼住故。若諸行得住則不得漸大圓滿。非謂長養。第四隨依者。此因成立第四依起。若執能依不住所依得住者不然。如人乘馬人去馬不去無有此理。如是識依于根。識有剎那。依無剎那不然亦爾。第五住過者。此因成立六起。謂變起熟起劣起勝起明起無明起。成立變起熟起者。若執諸行初起即住不滅者不然。無變起故。謂貪等變色永不可得。由初無變后亦爾故。若初無變后諸熟位亦不可得。由先有變後方熟故。成立劣起勝起剎那亦爾。若執諸行得住而有善惡熏習次第與果者不然。諸行不住次第相續各得與果。此義可爾。成立明起無明起剎那亦爾。若諸行得住則明起亦無不住則有。由心轉故。無無明起亦爾。后時無變異故。第六去過者。此因成立第十一異處起。若執諸行往余處名去者不然。我今問汝。諸行去作為起已將諸行往余處。為不起將諸行往余處。若起已將往者此處起已餘處不起此即是住。而言去者是義相違。若不起將往者不起則本來無去。而言去者此語無義。又復若諸
【現代漢語翻譯】 現代漢語譯本 因為有差別，所以後來的各種行為才能在剎那間完成。第二，斷滅的差異。這個原因成立了第二種連續生起。如果每一個剎那都沒有差別的因，那麼後來的斷滅差別也是不可能得到的。由於斷滅有差別，所以各種行為的剎那生滅這個道理才能成立。第三，隨增長。這個原因成立了第三種增長生起。能夠使各種行為圓滿，所以叫做增長。如果沒有剎那生滅，而各種行為能夠增長，那是不可能的。因為它們是停滯的。如果各種行為停滯，就不能逐漸增大圓滿，不能說是增長。第四，隨所依。這個原因成立了第四種依附生起。如果認為能依附的（事物）不住留，所依附的（事物）卻能住留，那是不可能的。就像人騎馬，人走了馬卻不走，沒有這樣的道理。同樣，意識依附於根（indriya，感覺器官），意識有剎那生滅，依附的（根）沒有剎那生滅，那也是不可能的。第五，住留和過去。這個原因成立了第六種生起，即變異生起、成熟生起、低劣生起、殊勝生起、光明生起、無明生起。成立變異生起和成熟生起的原因是，如果認為各種行為一開始就住留不滅，那是不可能的，因為沒有變異生起。比如貪慾等變異永遠不可能得到，因為一開始沒有變異，後來也是一樣。如果一開始沒有變異，後來的各種成熟階段也是不可能得到的，因為先有變異，然後才成熟。成立低劣生起和殊勝生起的剎那生滅也是一樣。如果認為各種行為住留，而有善惡熏習次第併產生結果，那是不可能的。各種行為不住留，次第相續，各自產生結果，這個道理是可以成立的。成立光明生起和無明生起的剎那生滅也是一樣。如果各種行為住留，那麼光明生起就沒有，不住留則有，因為心在轉變。沒有無明生起也是一樣，因為後來沒有變異。第六，去和過去。這個原因成立了第十一種異處生起。如果認為各種行為往其他地方去叫做『去』，那是不可能的。我現在問你，各種行為的『去』，是作為生起之後將各種行為往其他地方去，還是不生起將各種行為往其他地方去？如果是生起之後將往，那麼此處生起之後，其他地方就不生起，這就是住留。而說是『去』，這個意思就互相矛盾。如果不生起將往，那麼不生起則本來就沒有『去』。而說是『去』，這句話就沒有意義。又如果各種
【English Translation】 English version Because there are differences, the subsequent actions can be completed in an instant. Second, the difference of cessation. This reason establishes the second continuous arising. If each instant has no different cause, then the subsequent difference of cessation is also impossible to obtain. Because cessation has differences, the meaning of the momentary arising and ceasing of various actions can be established. Third, following growth. This reason establishes the third growth arising. Being able to make various actions complete is called growth. If there is no momentary arising and ceasing, and the various actions can grow, that is impossible, because they are stagnant. If the various actions are stagnant, they cannot gradually increase and become complete, and cannot be called growth. Fourth, following dependence. This reason establishes the fourth dependent arising. If it is thought that what is dependent (the support) does not abide, but what is relied upon (the base) can abide, that is impossible. Just like a person riding a horse, the person leaves but the horse does not leave, there is no such reason. Similarly, consciousness relies on the root (indriya, sense organ), consciousness has momentary arising and ceasing, but the (root) it relies on does not have momentary arising and ceasing, that is also impossible. Fifth, abiding and passing. This reason establishes the sixth arising, namely, arising of change, arising of maturation, arising of inferiority, arising of superiority, arising of brightness, and arising of ignorance. The reason for establishing the arising of change and the arising of maturation is that if it is thought that various actions abide and do not cease from the beginning, that is impossible, because there is no arising of change. For example, the change of greed and so on can never be obtained, because there is no change from the beginning, and it is the same later. If there is no change from the beginning, the various stages of maturation later are also impossible to obtain, because there is change first, and then maturation. The momentary arising and ceasing of the arising of inferiority and the arising of superiority is also the same. If it is thought that various actions abide, and there is a sequence of good and evil conditioning and produce results, that is impossible. Various actions do not abide, but continue in sequence, and each produces results, this reason can be established. The momentary arising and ceasing of the arising of brightness and the arising of ignorance is also the same. If various actions abide, then the arising of brightness does not exist, but it exists if they do not abide, because the mind is transforming. The arising of ignorance also does not exist, because there is no change later. Sixth, going and passing. This reason establishes the eleventh arising in a different place. If it is thought that various actions going to other places is called 'going', that is impossible. I now ask you, the 'going' of various actions, is it after arising that the various actions are taken to other places, or is it without arising that the various actions are taken to other places? If it is after arising that they are taken, then after arising here, they do not arise in other places, and this is abiding. But to say 'going', this meaning is contradictory. If they are taken without arising, then without arising there is originally no 'going'. But to say 'going', this statement has no meaning. Also, if various
行去作住此處。即作所作令諸行去。是亦不然。住則不得到余處故。若諸行到余處方作所作。是亦不然。無有離去而有諸行到余處故。若此處住若余處住。離諸行外畢竟求作不可得。是故不異諸行相續而有去。作去既無體則剎那義成。若汝言若實無去云何世人見去。應說由無間相續假說名去實無去體。若汝言復有何因諸行得相續去。應說因緣無量。有心力自在如威儀等去。有宿業自在如中陰中去。有手力自在如放箭擲石去。有依止自在如乘車乘船去。有使力自在如風吹物去。有自體自在如風性傍去火性上去水性下去。有術力自在如依咒依藥在空而去。有磁石自在能令鐵去。有通力自在如乘通去。如是等有無量因緣。能令諸行相續假說名去。是義應知。第七無住者。此因成立第十二種起。若諸行得住。余時更有種子起者不然。剎那剎那無餘因故。若諸行不住后種子起是義可然。第八有死者。此因成立第十三無種起。若無剎那而有死時無種起者不然。先有種起後命終時方無種起。是亦不然。由一一剎那因無體故。是故死心剎那不可得成。第九隨心者。此因成立第十四像起。由心自在剎那剎那彼像得起。若無剎那而像得起無此理故。問如是別成立內有為法剎那已。復有何因能成立外法四大及六種造色是剎那耶。偈曰。
【現代漢語翻譯】 現代漢語譯本 『行』、『去』、『作』、『住』就在此處發生。如果說先『作』所『作』，然後讓諸『行』離去，這也是不成立的。因為如果『住』在此處，就無法到達其他地方。如果說諸『行』到達其他地方才『作』所『作』，這也是不成立的。因為沒有離開此處而能到達其他地方的『行』。無論『住』在此處還是其他地方，離開諸『行』之外，最終尋求『作』是不可得的。因此，『去』不是獨立於諸『行』相續之外而存在的。既然『去』和『作』都沒有實體，那麼『剎那』的意義就成立了。如果你說，如果實際上沒有『去』，為什麼世人會看到『去』呢？應該說，由於無間斷的相續，假立名為『去』，實際上沒有『去』的實體。如果你說，又有什麼原因使諸『行』能夠相續而『去』呢？應該說，因緣是無量的。有心力自在，比如威儀等『去』；有宿業自在，比如中陰身中的『去』；有手力自在，比如放箭擲石的『去』；有依止自在，比如乘車乘船的『去』；有使力自在，比如風吹物體的『去』；有自體自在，比如風的性質是橫向『去』，火的性質是向上『去』，水的性質是向下『去』；有術力自在，比如依靠咒語或藥物在空中『去』；有磁石的自在，能夠使鐵『去』；有神通力自在，比如乘神通『去』。像這樣有無量的因緣，能夠使諸『行』相續，假立名為『去』。這個道理應該知道。第七，『無住』。這個因成立第十二種『起』。如果諸『行』能夠『住』，那麼其他時候再有種子生『起』是不可能的，因為剎那剎那之間沒有剩餘的因。如果諸『行』不『住』，那麼後來的種子生『起』，這個道理是可行的。第八，『有死』。這個因成立第十三種『無種起』。如果沒有剎那，而在死亡的時候沒有種子生『起』，這是不成立的。必須先有種子生『起』，然後在臨命終的時候才沒有種子生『起』。這也是不成立的，因為每一個剎那的因都沒有實體。因此，死亡的心識剎那是不可能成立的。第九，『隨心』。這個因成立第十四種『像起』。由於心是自在的，所以剎那剎那之間，那個『像』才能夠生『起』。如果沒有剎那，而『像』能夠生『起』，沒有這個道理。問：像這樣分別成立了內在有為法的剎那之後，又有什麼原因能夠成立外在的四大以及六種造色是剎那生滅的呢？偈頌說：
【English Translation】 English version 『Going』, 『moving』, 『acting』, 『abiding』 occur right here. If you say that one first 『acts』 upon what is to be 『acted』 upon, and then lets the 『actions』 depart, that is also not valid. Because if one 『abides』 here, one cannot reach other places. If you say that the 『actions』 reach other places before 『acting』 upon what is to be 『acted』 upon, that is also not valid. Because there are no 『actions』 that can reach other places without departing from here. Whether 『abiding』 here or 『abiding』 elsewhere, apart from the 『actions』, ultimately seeking 『acting』 is unattainable. Therefore, 『going』 is not something that exists independently from the continuity of 『actions』. Since 『going』 and 『acting』 have no substance, then the meaning of 『instant』 (ksana) is established. If you say, if there is actually no 『going』, why do people see 『going』? It should be said that due to uninterrupted continuity, it is conventionally called 『going』, but in reality, there is no substance of 『going』. If you say, what causes the 『actions』 to continue and 『go』? It should be said that the causes and conditions are immeasurable. There is the power of mind, such as the 『going』 of deportment (威儀); there is the freedom of past karma, such as the 『going』 in the intermediate state (中陰); there is the freedom of hand strength, such as the 『going』 of shooting an arrow or throwing a stone; there is the freedom of reliance, such as the 『going』 of riding in a carriage or on a boat; there is the freedom of agency, such as the 『going』 of wind blowing objects; there is the freedom of self-nature, such as the nature of wind is to 『go』 horizontally, the nature of fire is to 『go』 upwards, the nature of water is to 『go』 downwards; there is the freedom of skillful means, such as relying on mantras or medicine to 『go』 in the air; there is the freedom of a magnet, which can cause iron to 『go』; there is the freedom of supernatural power, such as 『going』 by means of supernatural power. Like this, there are immeasurable causes and conditions that can cause the 『actions』 to continue, conventionally called 『going』. This principle should be understood. Seventh, 『non-abiding』. This cause establishes the twelfth kind of 『arising』. If the 『actions』 can 『abide』, then it is impossible for seeds to arise at other times, because there are no remaining causes from instant to instant. If the 『actions』 do not 『abide』, then the subsequent arising of seeds is a valid principle. Eighth, 『having death』. This cause establishes the thirteenth kind of 『non-seed arising』. If there is no instant, and at the time of death there is no seed arising, this is not valid. There must first be seed arising, and then at the time of death there is no seed arising. This is also not valid, because the cause of each instant has no substance. Therefore, the instant of the dying mind cannot be established. Ninth, 『following the mind』. This cause establishes the fourteenth kind of 『image arising』. Because the mind is free, that 『image』 can arise from instant to instant. If there is no instant, and the 『image』 can arise, there is no such principle. Question: Having separately established the instantaneity of internal conditioned dharmas in this way, what causes can establish that the external four great elements (四大) and the six kinds of derived matter (造色) are also momentary? The verse says:
由滋及由涸 性動增亦減 二起與四變 薪力及漸微 亦說隨心起 及以難問成 一切諸外法 無非剎那體
釋曰。此二偈以十四因成立外法是剎那。水有二因。一滋二涸。若無剎那水或時滋長或時乾涸不可顯現。若人作如是問既無剎那水有何因而滋。復有何因而涸。彼則不能答。今見水有滋涸。故知剎那是水滋涸因。風有三因。一性動二增盛。三減息。若風性住則無動時。行無體故。亦無增盛亦無減息。由彼住故。地有六因。謂二起四變。二起者。由水由風地起可得。謂劫生時。彼地是水風果。故知地亦是剎那。四變者。由四所作地變可得。一業力所作。由眾生業力有差別故。二人功所作。由掘鑿等故。三諸大所作。由火水風故。四時節所作。由時改轉異相現故。若無剎那四變不可得。因無體故。如地有六因。知是剎那。色香味觸六因亦爾。是故亦是剎那。火有一因。所謂薪力。薪力火增故火得起。已共火起薪即不得住。火燒薪已火亦不住。若火不由薪。后時無薪火應久住。由隨同義故火。聲在後說聲有一因。所謂漸微譬如鐘聲后時漸微可得。若無剎那后時小聲無可得。理法入色有一因謂隨心起。如受戒時隨心下中上。起心因剎那故。彼果亦剎那。是故外法剎那亦成。複次總由難問故。我今問
【現代漢語翻譯】 現代漢語譯本 由滋潤到乾涸，性質的變動有增有減。 兩次生起和四種變化，薪柴的力量以及逐漸衰微。 也可以說是隨心而起，以及由難以回答的問題而成立。 一切外在的法，沒有不是剎那生滅的。
解釋：這兩偈用十四種原因成立外在的法是剎那生滅的。水有兩種原因：一是滋潤，二是乾涸。如果沒有剎那生滅，水有時滋長有時乾涸就無法顯現。如果有人這樣問：既然沒有剎那生滅，水又有什麼原因滋潤？又有什麼原因乾涸？他們就無法回答。現在看到水有滋潤和乾涸，所以知道剎那是水滋潤和乾涸的原因。風有三種原因：一是性質的變動，二是增盛，三是減弱。如果風的性質是靜止的，就不會有變動的時候，執行沒有實體，也不會有增盛，也不會有減弱，因為它靜止的緣故。地有六種原因，即兩次生起和四種變化。兩次生起是指由水由風，地才能生起，指的是劫（kalpa）產生的時候。那時的地是水風的果實，所以知道地也是剎那生滅的。四種變化是指由四種作用，地的變化才能顯現。一是業力所作，由於眾生的業力有差別；二是人為所作，由於挖掘等；三是諸大（mahābhūta）所作，由於火水風；四是時節所作，由於時間改變，不同的現象顯現。如果沒有剎那生滅，四種變化就無法得到，因為原因沒有實體。如同地有六種原因，知道是剎那生滅。色（rūpa）、香（gandha）、味（rasa）、觸（sparśa）這六種原因也是這樣，所以也是剎那生滅。火有一種原因，就是薪柴的力量。薪柴的力量使火增強，所以火才能生起。已經和火一起生起的薪柴就不能停留。火燒完薪柴后，火也不能停留。如果火不是由薪柴引起的，那麼沒有薪柴后火應該長久存在。由於隨同的意義，所以火是剎那生滅的。聲音在後面說，聲音有一種原因，就是逐漸衰微。比如鐘聲，之後逐漸衰微可以被感知。如果沒有剎那生滅，之後的小聲音就無法得到。理法進入色（rūpa）有一種原因，就是隨心而起。比如受戒的時候，隨心有下、中、上三種。生起的心是剎那生滅的，所以它的結果也是剎那生滅的。因此，外在的法是剎那生滅的也成立。再次，總的來說是由難以回答的問題，我現在問。
【English Translation】 English version From nourishment to dryness, the nature's movement increases and decreases. Two arising and four changes, the fuel's power and gradual decline. It can also be said to arise from the mind, and to be established by difficult questions. All external dharmas are nothing but momentary entities.
Explanation: These two verses establish that external dharmas are momentary through fourteen causes. Water has two causes: one is nourishment, and the other is dryness. If there were no momentariness, water sometimes nourishing and sometimes drying could not manifest. If someone were to ask, 'Since there is no momentariness, what causes water to nourish? And what causes it to dry up?' they would be unable to answer. Now, seeing that water has nourishment and dryness, we know that momentariness is the cause of water's nourishment and dryness. Wind has three causes: one is the movement of nature, two is increase, and three is decrease. If the nature of wind were static, there would be no time for movement, because movement has no substance. There would also be no increase or decrease, because it is static. Earth has six causes, namely two arising and four changes. The two arising refer to earth arising from water and wind, referring to the time when a kalpa (劫) arises. At that time, the earth is the fruit of water and wind, so we know that earth is also momentary. The four changes refer to the changes of earth manifesting through four actions. One is caused by karmic force, due to the differences in sentient beings' karma; two is caused by human action, such as digging; three is caused by the great elements (mahābhūta), such as fire, water, and wind; four is caused by the seasons, due to the changes in time, different phenomena manifest. If there were no momentariness, the four changes could not be obtained, because the cause has no substance. Just as earth has six causes, knowing it is momentary. The six causes of form (rūpa), smell (gandha), taste (rasa), and touch (sparśa) are also like this, so they are also momentary. Fire has one cause, which is the power of fuel. The power of fuel increases the fire, so the fire can arise. The fuel that has already arisen with the fire cannot remain. After the fire burns the fuel, the fire also cannot remain. If the fire were not caused by fuel, then the fire should exist for a long time after there is no fuel. Due to the meaning of accompaniment, fire is momentary. Sound is mentioned later, sound has one cause, which is gradual decline. For example, the sound of a bell, which gradually declines afterward can be perceived. If there were no momentariness, the small sound afterward could not be obtained. The principle of dharma entering form (rūpa) has one cause, which is arising from the mind. For example, when taking precepts, the mind has three levels: low, medium, and high. The arising mind is momentary, so its result is also momentary. Therefore, the external dharma being momentary is also established. Furthermore, in general, it is due to difficult questions, I am now asking.
汝。何故欲得諸行無常不欲得諸行剎那滅。若汝言一一剎那滅不可知者不然。譬如燈焰。于不動位彼剎那亦不可知。汝何故不欲令彼體無剎那。若汝言燈焰體有剎那細故不可覺者。諸行亦爾。何故不欲令有剎那。若汝言燈焰與諸行不相似者不然。不相似有二種。一自性不相似。二時分不相似。若此自性不相似者。此譬得成。非自體為譬故。非如以燈喻燈以牛喻牛譬則不成。若取時分不相似者。此譬亦成。由燈焰及諸行皆剎那相似故。若非剎那譬則不成。今更問汝。如人乘乘。其乘住時其人去不。答不。若爾者所依根住能依識去。亦無道理。若汝言何故現見燈焰唸唸滅。燈炷如是住。應說汝見非見。由炷相續剎那剎那有壞有起汝不如實知故。若汝言諸行剎那如燈焰者世人何故不知。應說由諸行是顛倒物故相續剎那隨轉。此不可知而實別別起。世人謂是前物生顛倒知。若不爾則無無常常倒。倒體若無染污亦無。復從何處而有解脫。由是難問則諸行剎那成。成立無常義已。次成立無我義。問人者為可說有為可說無。偈曰。
人假非實有 言實不可得 顛倒及染污 染因成立故
釋曰。人假非實有者。可說人是假名有非實體有。若如此則不墮一向執。離有無故。問人是實有云何知無。答言。實不可得。由彼人
【現代漢語翻譯】 現代漢語譯本：你，為什麼想要諸行是無常的，卻不想要諸行是剎那滅的呢？如果你說每一個剎那的滅是不可知的，那是不對的。譬如燈焰，在不動的位置，那個剎那也是不可知的。你為什麼不想要那個本體沒有剎那呢？如果你說燈焰的本體有剎那，因為太細微而無法察覺，諸行也是這樣。為什麼不想要有剎那呢？如果你說燈焰和諸行不相似，那是不對的。不相似有兩種，一是自性不相似，二是時分不相似。如果這是自性不相似，這個比喻就成立了，因為不是自體作為比喻的緣故。不是像用燈比喻燈，用牛比喻牛，這樣比喻就不成立了。如果取時分不相似，這個比喻也成立，因為燈焰和諸行都是剎那相似的緣故。如果不是剎那，比喻就不成立。現在再問你，如果人乘坐車子，車子停止的時候，人離開了嗎？回答說沒有。如果這樣，所依的根住留，能依的識離開，也是沒有道理的。如果你說為什麼現在看見燈焰唸唸滅，燈芯卻是這樣住留的？應該說你見到的不是真實的。因為燈芯相續，剎那剎那有壞有起，你不如實知道的緣故。如果你說諸行剎那像燈焰一樣，世人為什麼不知道？應該說因為諸行是顛倒的事物，所以相續剎那隨之運轉。這個是不可知的，而實際上是分別生起的。世人認為是前面的事物產生，是顛倒的知見。如果不是這樣，就沒有無常的常倒。倒的本體如果沒有，染污也就沒有。又從哪裡會有解脫呢？因為這個詰難，所以諸行剎那成立。成立無常的意義之後，接著成立無我的意義。問：人，是可以說有，還是可以說無？偈語說： 『人假非實有，言實不可得，顛倒及染污，染因成立故。』 解釋說：人假非實有，是可以說人是假名有，不是實體有。如果這樣，就不會墮入一向執著，遠離有和無的緣故。問：人是實有，怎麼知道是無呢？回答說：實體是不可得的。因為那個人...
【English Translation】 English version: You, why do you want all phenomena (Sanskrit: Sarva Dharma) to be impermanent (Sanskrit: Anitya), but not want all phenomena to be momentary (Sanskrit: Kshana) cessation? If you say that the cessation of each moment is unknowable, that is not right. For example, the flame of a lamp, in a still position, that moment is also unknowable. Why don't you want that entity to be without moments? If you say that the entity of the lamp flame has moments, because it is too subtle to be perceived, so are all phenomena. Why don't you want it to have moments? If you say that the lamp flame and all phenomena are not similar, that is not right. There are two kinds of dissimilarity, one is dissimilarity in self-nature (Sanskrit: Svabhava), and the other is dissimilarity in time division. If this is dissimilarity in self-nature, this analogy is established, because it is not the self-entity that is used as an analogy. It is not like using a lamp to compare a lamp, or using a cow to compare a cow, then the analogy is not established. If you take dissimilarity in time division, this analogy is also established, because the lamp flame and all phenomena are similar in moments. If it is not momentary, the analogy is not established. Now I ask you again, if a person rides a vehicle, when the vehicle stops, does the person leave? The answer is no. If so, the supporting root (Sanskrit: Mula) remains, and the supported consciousness (Sanskrit: Vijnana) leaving is also unreasonable. If you say why do you now see the lamp flame ceasing moment by moment, but the wick remains like this? You should say that what you see is not real. Because the wick continues, moment by moment there is destruction and arising, you do not know it as it really is. If you say that all phenomena are momentary like the lamp flame, why don't people know it? You should say that because all phenomena are inverted things, so the continuous moments follow and revolve. This is unknowable, but in reality, they arise separately. People think that it is the previous thing that arises, which is an inverted view. If it is not like this, there would be no constant inversion of impermanence. If the entity of inversion does not exist, then defilement (Sanskrit: Klesha) would also not exist. Then from where would there be liberation (Sanskrit: Moksha)? Because of this difficult question, the momentariness of all phenomena is established. After establishing the meaning of impermanence, then establish the meaning of no-self (Sanskrit: Anatman). Question: Can it be said that a person exists, or can it be said that a person does not exist? The verse says: 『A person is a false existence, not a real one; the statement of reality is unattainable; inversion and defilement, are established because of the cause of defilement.』 The explanation says: 'A person is a false existence, not a real one,' means that it can be said that a person exists as a false name, not as a real entity. If so, one will not fall into one-sided attachment, because one is away from existence and non-existence. Question: How do you know that a person is real existence is non-existent? The answer is: The real entity is unattainable. Because that person...
不如色等有實可得非覺智證故。問人非覺智不證。佛又說我者現在可得。汝言不可得者不然。答此言可得非實可得。由顛倒故。佛說無我計我。是名顛倒問云何知是顛倒。答由染污故。身見是染污。所謂我我所執。若不顛倒則非染污。問云何知我執是染污。答染污因故。由我執為因貪等染污得起。是故知是染污。問如汝所許於色等五陰說人假有。此人與陰為一為異。偈曰。
假人與實陰 不可說一異 若說一異者 則有二過生
釋曰。假人與陰不可說一不可說異。若說一異二過則生。二過者。若說人與陰一。陰即是人及人是實。若說人與陰異。陰雖非人人亦是實。以是故。人是施設有。一異不可說。是故如來止記論成。偈曰。
若執人是實 一異應可說 一異不可說 此說則無理
釋曰。若人違大師教執有實人。是實人與陰一異則應可說。而執與陰一異不可說。此說則無道理。若汝言人不可說如火與薪非異非不異者不然。偈曰。
異相及世見 聖說亦不然 火薪非不說 有二可得故
釋曰。異相者。火謂火大。薪謂余大。各有別相。是故火與薪異。世見者。世人離火見薪。謂可燒木等。亦離薪見火。如風吹焰去。是故火與薪異。聖說亦不然者。佛世尊無處說。火之
【現代漢語翻譯】 現代漢語譯本： 不如色等有實體可以獲得，因為不是覺智所證知的緣故。問：人不是覺智所證知的嗎？佛又說：『我』（Atman）現在可以獲得。你說不可獲得，是不對的。答：此言『可得』，並非真實可得，是由於顛倒的緣故。佛說無我（Anatta），卻計著有我，這叫做顛倒。問：如何知道這是顛倒？答：由於染污的緣故。身見（Sakkaya-ditthi）是染污，就是所謂『我』、『我所』的執著。如果不顛倒，那就不是染污。問：如何知道我執是染污？答：因為是染污的因。由於我執為因，貪等染污才能生起，所以知道它是染污。問：如你所承認的，在色等五蘊（Panca-khandha）上說人是假有的，這個人與五蘊是一還是異？偈頌說：
『假人與實陰，不可說一異，若說一異者，則有二過生。』
解釋：假人與五蘊不可說是一，也不可說是異。如果說是一或異，就會產生兩種過失。兩種過失是：如果說人與五蘊是一，那麼五蘊就是人，人就是真實的。如果說人與五蘊是異，那麼五蘊雖然不是人，但人也是真實的。因此，人是施設有的，一異是不可說的。所以如來（Tathagata）止息記論的成立。偈頌說：
『若執人是實，一異應可說，一異不可說，此說則無理。』
解釋：如果有人違背大師（佛陀）的教導，執著有真實的人，那麼這個真實的人與五蘊的一異就應該可以說。而執著與五蘊的一異不可說，這種說法就沒有道理。如果你說人不可說如火與薪柴，非異非不異，那是不對的。偈頌說：
『異相及世見，聖說亦不然，火薪非不說，有二可得故。』
解釋：『異相』是指，火是指火大（Tejo dhatu），薪柴是指其餘的大種（Mahabhuta），各自有不同的相狀，所以火與薪柴是不同的。『世見』是指，世人離開火看到薪柴，認為是可以燃燒的木頭等；也離開薪柴看到火，比如風吹動火焰而去。所以火與薪柴是不同的。『聖說亦不然』是指，佛世尊沒有在任何地方說，火的 English version: It is not the case that form and so on have a real substance that can be obtained, because it is not cognized by awakened wisdom. Question: Is a person not cognized by awakened wisdom? The Buddha also said: 'I' (Atman) can be obtained now. Your saying that it cannot be obtained is not correct. Answer: This saying 'can be obtained' does not mean it can be truly obtained, it is due to delusion. The Buddha said there is no self (Anatta), but one clings to the idea of a self, this is called delusion. Question: How do we know this is delusion? Answer: Because of defilement. Self-view (Sakkaya-ditthi) is defilement, that is, the clinging to 'I' and 'mine'. If there were no delusion, then there would be no defilement. Question: How do we know that self-clinging is defilement? Answer: Because it is the cause of defilement. Because self-clinging is the cause, defilements such as greed arise, therefore we know it is defilement. Question: As you admit, when speaking of a person as conventionally existent in relation to the five aggregates (Panca-khandha) such as form, is this person the same as or different from the aggregates? The verse says:
'The conventional person and the real aggregates, it cannot be said they are the same or different, if one says they are the same or different, then two faults arise.'
Explanation: The conventional person and the aggregates cannot be said to be the same, nor can they be said to be different. If one says they are the same or different, then two faults arise. The two faults are: if one says the person and the aggregates are the same, then the aggregates are the person, and the person is real. If one says the person and the aggregates are different, then although the aggregates are not the person, the person is also real. Therefore, the person is conventionally existent, sameness and difference cannot be spoken of. Therefore, the Tathagata (Tathagata) stops the establishment of recorded views. The verse says:
'If one clings to the person as real, sameness and difference should be able to be spoken of, sameness and difference cannot be spoken of, this saying is then unreasonable.'
Explanation: If someone goes against the teaching of the Great Teacher (Buddha), clinging to a real person, then the sameness and difference of this real person and the aggregates should be able to be spoken of. But clinging to the idea that the sameness and difference with the aggregates cannot be spoken of, this saying is unreasonable. If you say that a person cannot be spoken of like fire and firewood, neither different nor not different, that is not correct. The verse says:
'Different characteristics and worldly views, the Holy One also does not say so, fire and firewood are not unspeakable, because the two can be obtained.'
Explanation: 'Different characteristics' refers to, fire refers to the fire element (Tejo dhatu), firewood refers to the other great elements (Mahabhuta), each has different characteristics, so fire and firewood are different. 'Worldly views' refers to, worldly people see firewood apart from fire, thinking it is wood that can be burned, etc.; they also see fire apart from firewood, such as when the wind blows the flame away. So fire and firewood are different. 'The Holy One also does not say so' refers to, the World Honored One (Buddha) has not said anywhere that the fire
【English Translation】 It is not the case that form and so on have a real substance that can be obtained, because it is not cognized by awakened wisdom. Question: Is a person not cognized by awakened wisdom? The Buddha also said: 'I' (Atman) can be obtained now. Your saying that it cannot be obtained is not correct. Answer: This saying 'can be obtained' does not mean it can be truly obtained, it is due to delusion. The Buddha said there is no self (Anatta), but one clings to the idea of a self, this is called delusion. Question: How do we know this is delusion? Answer: Because of defilement. Self-view (Sakkaya-ditthi) is defilement, that is, the clinging to 'I' and 'mine'. If there were no delusion, then there would be no defilement. Question: How do we know that self-clinging is defilement? Answer: Because it is the cause of defilement. Because self-clinging is the cause, defilements such as greed arise, therefore we know it is defilement. Question: As you admit, when speaking of a person as conventionally existent in relation to the five aggregates (Panca-khandha) such as form, is this person the same as or different from the aggregates? The verse says:
'The conventional person and the real aggregates, it cannot be said they are the same or different, if one says they are the same or different, then two faults arise.'
Explanation: The conventional person and the aggregates cannot be said to be the same, nor can they be said to be different. If one says they are the same or different, then two faults arise. The two faults are: if one says the person and the aggregates are the same, then the aggregates are the person, and the person is real. If one says the person and the aggregates are different, then although the aggregates are not the person, the person is also real. Therefore, the person is conventionally existent, sameness and difference cannot be spoken of. Therefore, the Tathagata (Tathagata) stops the establishment of recorded views. The verse says:
'If one clings to the person as real, sameness and difference should be able to be spoken of, sameness and difference cannot be spoken of, this saying is then unreasonable.'
Explanation: If someone goes against the teaching of the Great Teacher (Buddha), clinging to a real person, then the sameness and difference of this real person and the aggregates should be able to be spoken of. But clinging to the idea that the sameness and difference with the aggregates cannot be spoken of, this saying is unreasonable. If you say that a person cannot be spoken of like fire and firewood, neither different nor not different, that is not correct. The verse says:
'Different characteristics and worldly views, the Holy One also does not say so, fire and firewood are not unspeakable, because the two can be obtained.'
Explanation: 'Different characteristics' refers to, fire refers to the fire element (Tejo dhatu), firewood refers to the other great elements (Mahabhuta), each has different characteristics, so fire and firewood are different. 'Worldly views' refers to, worldly people see firewood apart from fire, thinking it is wood that can be burned, etc.; they also see fire apart from firewood, such as when the wind blows the flame away. So fire and firewood are different. 'The Holy One also does not say so' refers to, the World Honored One (Buddha) has not said anywhere that the fire
與薪一異不可說。是故汝執火薪一異不可說。此說無道理。若汝言非離薪見火風即是薪者不然。有二可得故。由火之與風二相別故。複次偈曰。
二有故識起 人緣則非義 好滅及惡生 言生復非理
釋曰。若人執人有實。謂見者聞者覺者識者食者知者說者。若爾彼眼等識起。為以人為緣說人是作者。為以人是主說人是作者。若以人為緣者。二有故識起人緣則非義。由人于識起中無有少力可見故。若以人是主者。好滅及惡生言生復非理。若人為主。已生所愛識。應畢竟令不滅。不應令滅。未生不愛識。應畢竟令不生。不應令生。以是故。汝不應執人是見者乃至識者。複次偈曰。
汝執實人中 何業可成立 無實強令實 違佛三菩提
釋曰。若人是實有。汝以何業可得成立。凡是實有必有事業。如眼等凈色以見等事業可得成立。人無是等事業可得成立。是故人非實有。複次汝于無實人中強欲令有實人。即違如來三種菩提。一者甚深菩提。二者不共菩提。三者出世菩提。若見實人。則非甚深菩提。則非不共外道菩提。則非世間不習菩提。是故此執是世間所取。是外道著處。是生死。恒習。複次若人是見者乃至識者眼等諸根為有功用為無功用。若有功用為自然起為由人起。問彼何所疑。偈
【現代漢語翻譯】 現代漢語譯本： 薪與火是一還是異，是不可說的。因此，你執著於火與薪是一還是異，這是不可說的，這種說法是沒有道理的。如果你說，不離開薪就能看見火，風就是薪，那是不對的。因為有二者可以被觀察到。因為火和風的相狀是不同的。再者，偈頌說：
二有故識起，人緣則非義
好滅及惡生，言生復非理
解釋：如果有人執著於人是實有的，認為見者、聞者、覺者、識者、食者、知者、說者都是實有的。如果是這樣，那麼眼等識的生起，是以人為緣來說人是作者呢？還是以人是主宰來說人是作者呢？如果是以人為緣，那麼『二有故識起，人緣則非義』，因為人在識的生起中沒有絲毫力量可以被觀察到。如果是以人是主宰，那麼『好滅及惡生，言生復非理』。如果人是主宰，已經生起的所喜愛的識，應該讓它永遠不滅，不應該讓它滅；未生起的不喜愛的識，應該讓它永遠不生，不應該讓它生。因此，你不應該執著於人是見者乃至識者。再者，偈頌說：
汝執實人中，何業可成立
無實強令實，違佛三菩提
解釋：如果人是實有的，你用什麼業可以成立他呢？凡是實有的，必定有事業。比如眼等清凈色，可以用見等事業來成立。人沒有這些事業可以成立。所以人不是實有的。再者，你在無實有的人中，強行要認為有實有人，就違背瞭如來的三種菩提（Bodhi）：一者甚深菩提（agamabodhi），二者不共菩提（asadharanabodhi），三者出世菩提（lokottarabodhi）。如果見有實有人，那就不是甚深菩提，那就不是不共外道的菩提，那就不是世間不曾習得的菩提。因此，這種執著是世間人所取的，是外道所執著的地方，是生死輪迴的根源。再者，如果人是見者乃至識者，那麼眼等諸根是有功用還是沒有功用？如果有功用，是自然生起還是由人使之生起？問他有什麼疑惑？偈頌說：
【English Translation】 English version: It cannot be said whether fuel and fire are the same or different. Therefore, your insistence that it cannot be said whether fire and fuel are the same or different is unreasonable. If you say that fire can be seen without leaving the fuel, and wind is the fuel, that is not correct. Because two things can be observed. Because the characteristics of fire and wind are different. Furthermore, the verse says:
'Because of two existences, consciousness arises; the person as a cause is meaningless.
Good ceases and evil arises; to say they arise is also unreasonable.'
Explanation: If someone insists that a person is real, believing that the seer, hearer, feeler, knower, eater, cognizer, and speaker are all real. If that is the case, then the arising of eye consciousness, etc., is it saying that the person is the agent because the person is the cause? Or is it saying that the person is the agent because the person is the master? If the person is the cause, then 'Because of two existences, consciousness arises; the person as a cause is meaningless,' because no power of the person can be observed in the arising of consciousness. If the person is the master, then 'Good ceases and evil arises; to say they arise is also unreasonable.' If the person is the master, the consciousness that has already arisen and is liked should be made to never cease, it should not be allowed to cease; the consciousness that has not arisen and is disliked should be made to never arise, it should not be allowed to arise. Therefore, you should not insist that a person is the seer, and so on, up to the knower. Furthermore, the verse says:
'In your insistence on a real person, what action can be established?
Forcing reality onto the unreal violates the Buddha's three Bodhis (Bodhi).'
Explanation: If a person is real, what action can you use to establish him? Anything that is real must have an action. For example, pure colors such as the eye can be established by actions such as seeing. A person does not have these actions that can be established. Therefore, a person is not real. Furthermore, in the unreal person, you forcibly want to consider there to be a real person, which violates the Tathagata's three Bodhis (Bodhi): first, the profound Bodhi (agamabodhi); second, the uncommon Bodhi (asadharanabodhi); and third, the transcendental Bodhi (lokottarabodhi). If a real person is seen, then it is not the profound Bodhi, it is not the Bodhi uncommon to externalists, it is not the Bodhi unaccustomed to by the world. Therefore, this insistence is what worldly people take to, it is where externalists are attached, it is the root of samsara. Furthermore, if a person is the seer, and so on, up to the knower, then do the sense organs such as the eye have a function or not? If they have a function, do they arise naturally or are they caused to arise by a person? What doubts does he have? The verse says:
曰。
若用自然起 即有三過生 若以人為緣 眼等則無用
釋曰。若言眼等功用自然起者。人于眼等不作事業則有三種過生。若言以人為緣功用得起者。眼等諸根則一向無有功用。問何者是功。用自然起三過。偈曰。
人非作者故 用非常起故 起非一時故 自起則不然
釋曰。若眼等功用不待人作自然而起。則人非作者。云何名見者乃至識者。此是第一過失。若眼等功用自然起則應常起。不應起時非常。此是第二過失。若眼等功用常起則起應一時。云何不得並起。此是第三過失。由此義故。若言自然起者不然。問以人為緣復有何過。偈曰。
人住用先無 人壞則人斷 更有第三體 為緣無此義
釋曰。若言人住與功用為緣者。人既常有。何故功用先無後有。是義不然。若言人壞為緣者。人壞則墮無常。是亦不然。若言更有第三不住不壞人為緣者。無有此義。如是依道理說實人不可得。複次偈曰。
諸法無我印 及說真實空 有我有五過 是故知無我
釋曰。法印經中佛說。一切法無我。真實空經中佛說。有業有報作者不可得。舍前陰起后陰。起滅唯法。增五經中說。若執有我有五過失。一者墮于見處起我見命者見。二者同於外道。三者僻行邪
【現代漢語翻譯】 現代漢語譯本： 問： 如果說（眼等功用）是自然而起的，就會產生三種過失；如果說是以人為因緣（而產生的），那麼眼等（器官）就沒有作用了。
解釋：如果說眼等器官的功用是自然而起的，那麼人對於眼等器官不進行任何操作，就會產生三種過失。如果說以人為因緣，功用才得以產生，那麼眼等諸根就完全沒有任何功用了。問：什麼是功用自然而起的三種過失？偈頌說：
因為人不是作者的緣故，功用不是經常產生的緣故，產生不是同一時間的緣故，（所以說）自然產生是不成立的。
解釋：如果眼等器官的功用不依賴於人的作用而自然產生，那麼人就不是作者。怎麼能稱為見者乃至識者呢？這是第一種過失。如果眼等器官的功用是自然產生的，那麼就應該經常產生，不應該產生的時間不是恒常的。這是第二種過失。如果眼等器官的功用經常產生，那麼產生就應該在同一時間。為什麼不能同時產生呢？這是第三種過失。由於這個道理，如果說是自然產生的，那是不成立的。問：以人為因緣又有什麼過失呢？偈頌說：
人存在時功用先前沒有，人壞滅時功用就斷絕，更有第三種（非住非壞的）實體，作為因緣沒有這種說法。
解釋：如果說人存在與功用作為因緣，人既然經常存在，為什麼功用先前沒有而後來才有呢？這個道理是不成立的。如果說人壞滅作為因緣，人壞滅就墮入無常，這也是不成立的。如果說更有第三種非住非壞的人作為因緣，沒有這種說法。像這樣依據道理來說，真實的「人」是不可得的。再次，偈頌說：
諸法無我印（Sarva Dharma Anatta，一切法無我的印記），以及宣說真實空（Shunyata，空性），執著有我（Atman，靈魂）有五種過失，所以要知道無我（Anatta，無我）。
解釋：法印經中佛說，一切法無我。真實空經中佛說，有業有報，但作者不可得。捨棄前陰而生起后陰，生起和滅亡都只是法。增五經中說，如果執著有我，有五種過失：一是墮入見處，生起我見和命者見；二是等同於外道；三是行為邪僻。
【English Translation】 English version: Question: If (the functions of the eye, etc.) arise naturally, then three faults will occur; if they arise due to human causes, then the eye, etc., will be useless.
Explanation: If it is said that the functions of the eye, etc., arise naturally, then if humans do not perform any actions on the eye, etc., three faults will occur. If it is said that functions arise due to human causes, then the eye, etc., will be completely useless. Question: What are the three faults of functions arising naturally? The verse says:
Because humans are not the creators, because functions do not arise constantly, because arising is not at the same time, (therefore) natural arising is not established.
Explanation: If the functions of the eye, etc., arise naturally without relying on human action, then humans are not the creators. How can they be called seers or knowers? This is the first fault. If the functions of the eye, etc., arise naturally, then they should arise constantly, and the time of arising should not be inconstant. This is the second fault. If the functions of the eye, etc., arise constantly, then arising should be at the same time. Why can't they arise simultaneously? This is the third fault. Because of this reason, if it is said that they arise naturally, that is not established. Question: What faults are there if they arise due to human causes? The verse says:
When humans exist, functions did not exist before; when humans are destroyed, functions are cut off; there is a third (neither abiding nor destroyed) entity; there is no such thing as a cause.
Explanation: If it is said that human existence is the cause of functions, since humans always exist, why did functions not exist before but exist later? This reasoning is not established. If it is said that human destruction is the cause, human destruction falls into impermanence, which is also not established. If it is said that there is a third person who is neither abiding nor destroyed as the cause, there is no such thing. Thus, according to reason, a real 'person' is unattainable. Again, the verse says:
The seal of all dharmas being without self (Sarva Dharma Anatta, the mark of all phenomena being without a self), and the teaching of true emptiness (Shunyata, emptiness), clinging to a self (Atman, soul) has five faults, so know that there is no self (Anatta, no-self).
Explanation: In the Dharma Seal Sutra, the Buddha said that all dharmas are without self. In the True Emptiness Sutra, the Buddha said that there is karma and retribution, but the creator is unattainable. Abandoning the previous skandha and arising the subsequent skandha, arising and ceasing are only dharmas. In the Anguttara Nikaya, it is said that if one clings to a self, there are five faults: first, one falls into views, giving rise to the view of self and the view of a living being; second, one is the same as the heretics; third, one's behavior is perverse.
行。四者。于空不欲不信不住。五者聖法不得清凈。如是依阿含說。有實人亦不可得。問若無實人。云何世尊處處經中而說有人。謂知者負擔者及建立隨信行等人耶偈曰。
由依染凈法 位斷說有異 行異相續異 無實假說人
釋曰。由依染污法及清凈法。有位差別及斷差別。故建立假人有差別。若無假人差別則不可說有行差別及相續差別。如知經中說。何等諸法謂染污法。何等為知謂清凈法。如負擔經中說。何者負擔謂染污法。何者棄擔謂清凈法。若無行差別及相續差別則不可說。此二法為知者負擔者。菩提分法多位差別。謂方便道見道修道究竟道。若無行及相續差別則不可說。彼菩提分法有隨信行等人差別。由無實人。約法差別可得假說。以此道理。故知所說但是假人。若佛意不說是假人說實人則無用。由起眾生我見故。偈曰。
不為起我見 由見已起故 無始已習故 無用應解脫
釋曰。佛不應為起眾生我見說有實人。由眾生我見先已起故。亦不為令眾生數習我見說有實人。由眾生我見先已習故。亦不為令我見眾生得解脫故說有實人。一切無功用者。皆應自然得解脫故。以是故一切未見諦者。有我見而無解脫。非如苦體先時不見后時方見。人不如是。非先不見后時方見。又如
【現代漢語翻譯】 行。四者：對於空性不欲求、不相信、不住著。五者：聖法不得清凈。像這樣根據阿含經所說，真實的『人』也是不可得的。問：如果不存在真實的『人』，為何世尊在各處經典中都說有『人』，例如知者、負擔者以及建立隨信行等人呢？偈頌說： 『由依染凈法，位斷說有異，行異相續異，無實假說人。』 解釋：由於依賴染污法和清凈法，有位（階段）的差別以及斷（煩惱）的差別，所以建立假『人』有差別。如果沒有假『人』的差別，那麼就不可說有行為的差別以及相續的差別。例如在知經中說：哪些是染污法？哪些是知，也就是清凈法？如負擔經中說：什麼是負擔，也就是染污法？什麼是棄擔，也就是清凈法？如果沒有行為差別和相續差別，就不可說這兩種法是知者、負擔者。菩提分法（證悟的各個階段）有很多位的差別，也就是方便道、見道、修道、究竟道。如果沒有行為和相續的差別，就不可說這些菩提分法有隨信行等人的差別。由於沒有真實的『人』，根據法的差別可以假說。根據這個道理，可知所說的只是假『人』。如果佛陀的本意不是說假『人』，而是說真『人』，那就沒有用處了，因為會引起眾生的我見。偈頌說： 『不為起我見，由見已起故，無始已習故，無用應解脫。』 解釋：佛陀不應該爲了引起眾生的我見而說有真實的『人』，因為眾生的我見早已生起。也不應該爲了讓眾生數數修習我見而說有真實的『人』，因為眾生的我見早已習慣。也不應該爲了讓我見眾生得到解脫而說有真實的『人』，一切沒有功用者，都應該自然得到解脫。因此，一切未見真諦的人，有我見而沒有解脫。不像苦的本體，先時不見，后時才見。『人』不是這樣，不是先不見，后時才見。又如...
【English Translation】 Fourth, regarding emptiness, there is no desire, no belief, and no abiding. Fifth, the sacred Dharma cannot be purified. Thus, according to the Āgama, a real 『person』 is also unattainable. Question: If there is no real 『person』, why does the World Honored One say in various sutras that there are 『persons』, such as knowers, burden-bearers, and those who establish faith-followers, etc.? The verse says: 『Dependent on defiled and pure dharmas, differences are spoken of in terms of stages and severance; differences in conduct and continuity; without reality, a person is spoken of provisionally.』 Explanation: Because of reliance on defiled dharmas and pure dharmas, there are differences in stages and differences in severance (of afflictions), therefore the establishment of a provisional 『person』 has differences. If there were no differences in provisional 『persons』, then it would be impossible to speak of differences in conduct and differences in continuity. For example, in the Knowing Sutra, it says: What are the defiled dharmas? What is knowing, which is the pure Dharma? As the Burden Sutra says: What is the burden, which is the defiled Dharma? What is discarding the burden, which is the pure Dharma? If there were no differences in conduct and continuity, it would be impossible to say that these two dharmas are the knower and the burden-bearer. The Bodhipakṣa dharmas (factors of enlightenment) have many differences in stages, namely the path of preparation, the path of seeing, the path of cultivation, and the ultimate path. If there were no differences in conduct and continuity, it would be impossible to say that these Bodhipakṣa dharmas have differences such as faith-followers. Because there is no real 『person』, a provisional statement can be made based on the differences in dharmas. According to this principle, it is known that what is said is only a provisional 『person』. If the Buddha's intention was not to speak of a provisional 『person』 but to speak of a real 『person』, then it would be useless, because it would give rise to the self-view of sentient beings. The verse says: 『Not to give rise to self-view, because the view has already arisen; because it has been practiced since beginningless time; it is useless, one should be liberated.』 Explanation: The Buddha should not speak of a real 『person』 in order to give rise to the self-view of sentient beings, because the self-view of sentient beings has already arisen. Nor should he speak of a real 『person』 in order to cause sentient beings to repeatedly practice self-view, because the self-view of sentient beings has already been habitual. Nor should he speak of a real 『person』 in order for sentient beings with self-view to attain liberation, because all those without effort should naturally attain liberation. Therefore, all those who have not seen the truth have self-view but no liberation. It is not like the nature of suffering, which is not seen at first but is seen later. 『Person』 is not like that, not unseen at first and then seen later. Furthermore, like...
苦體先時不見后亦不見。即無解脫人體亦爾。先時亦見后時亦見。則無解脫。若實有我則決定有我所。從此二執即起我愛及余煩惱。如是則無解脫。以是故不應欲得有實人。以我見等過皆悉起故。如是別說菩提分已。次總結前義。偈曰。
慚羞等功德 菩薩常具足 自利既不捨 亦令他利成
釋曰。此義如前所顯略說。覺分品究竟。
大乘莊嚴經論卷第十一 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第十二
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
功德品第二十二
釋曰。已說菩薩諸覺分。次說菩薩諸功德。偈曰。
捨身及勝位 忍下亦長勤 不味不分別 六行說希有
釋曰。此偈顯示行希有。檀行者。若能施自身命。則為希有。余非希有。戒行者。若能棄捨勝位慕道出家。則為希有。余非希有。忍行者。若能不顧身命忍于下劣眾生。則為希有。余非希有。精進行者。若能長時正勤乃至窮生死際而不斷絕。則為希有。余非希有。禪行者。若能于勝定樂而不啖味不彼受生。則為希有。余非希有。慧行者。若能起無分別智。則為希有。余非希有。若聲聞人分別四諦而有厭離。菩薩則不爾。是名六種行希有。
【現代漢語翻譯】 現代漢語譯本 苦體（dukkha-kaya，痛苦之身）先前未見，之後也不見。如果這樣，就沒有從人體中解脫的說法，因為人體也是如此。先前可見，之後也可見，那就沒有解脫。如果確實有『我』存在，那麼必然有『我所』（mama，屬於我的）。從這兩種執著就會產生我愛以及其他的煩惱。這樣一來，就沒有解脫。因此，不應該想要有真實的『人』存在，因為我見等等過失都會因此而生起。像這樣分別解說了菩提分之後，接下來總結前面的意義。偈頌說： 『慚愧等功德，菩薩常具足，自利既不捨，亦令他利成。』 解釋：這個意義如前面所顯示的那樣簡略地說。覺分品到此結束。 《大乘莊嚴經論》卷第十一 大正藏第 31 冊 No. 1604 《大乘莊嚴經論》 《大乘莊嚴經論》卷第十二 無著（Asanga）菩薩造 大唐天竺三藏波羅頗蜜多羅（Prajñāmitra）譯 功德品第二十二 解釋：已經說了菩薩的各種覺分，接下來解說菩薩的各種功德。偈頌說： 『捨身及勝位，忍下亦長勤，不味不分別，六行說希有。』 解釋：這個偈頌顯示了行為的稀有之處。佈施行者，如果能夠施捨自身性命，那就是稀有，其他的不是稀有。持戒行者，如果能夠拋棄尊貴的地位，仰慕佛道出家，那就是稀有，其他的不是稀有。忍辱行者，如果能夠不顧惜自身性命，忍受下劣眾生的侮辱，那就是稀有，其他的不是稀有。精進行者，如果能夠長時間地精進努力，乃至窮盡生死輪迴而不中斷，那就是稀有，其他的不是稀有。禪定行者，如果能夠對於殊勝的禪定之樂而不貪戀，不因此而受生，那就是稀有，其他的不是稀有。智慧行者，如果能夠生起無分別智，那就是稀有，其他的不是稀有。如果聲聞人分別四諦而產生厭離之心，菩薩則不會這樣。這叫做六種行為的稀有之處。
【English Translation】 English version The suffering body (dukkha-kaya) is not seen before and is not seen after. If this is the case, there is no liberation from the human body, because the human body is also like that. If it is seen before and seen after, then there is no liberation. If there is truly a 'self' (atman), then there must be 'mine' (mama). From these two attachments arise self-love and other afflictions. In this way, there is no liberation. Therefore, one should not desire to have a real 'person' (pudgala), because the faults of self-view (atma-drishti) and so on will all arise from it. Having separately explained the aspects of enlightenment (bodhi-paksha), next, summarize the previous meaning. The verse says: 『Shame and other merits, bodhisattvas always possess, not abandoning self-benefit, also causing the benefit of others to be accomplished.』 Explanation: This meaning is briefly explained as shown before. The chapter on the aspects of enlightenment is complete. Mahayana-samgraha-alankara-sutra, Volume 11 Taisho Tripitaka, Volume 31, No. 1604, Mahayana-samgraha-alankara-sutra Mahayana-samgraha-alankara-sutra, Volume 12 Composed by Bodhisattva Asanga Translated by Tripitaka Master Prajñāmitra from India of the Great Tang Dynasty Chapter 22: Qualities Explanation: Having spoken of the various aspects of enlightenment of the bodhisattvas, next, explain the various qualities of the bodhisattvas. The verse says: 『Giving up body and superior position, enduring the inferior and also constantly diligent, not savoring and not discriminating, the six practices are said to be rare.』 Explanation: This verse shows the rarity of the practices. For the practice of giving (dana), if one can give up one's own life, that is rare; other things are not rare. For the practice of morality (shila), if one can abandon a noble position and admire the path, leaving home, that is rare; other things are not rare. For the practice of patience (kshanti), if one can disregard one's own life and endure inferior beings, that is rare; other things are not rare. For the practice of diligence (virya), if one can be constantly diligent for a long time, even to the end of the cycle of birth and death without interruption, that is rare; other things are not rare. For the practice of meditation (dhyana), if one can not crave the joy of superior samadhi and not be reborn because of it, that is rare; other things are not rare. For the practice of wisdom (prajna), if one can generate non-discriminating wisdom, that is rare; other things are not rare. If the Shravakas discriminate the Four Noble Truths and generate aversion, the Bodhisattvas are not like that. These are called the rarity of the six practices.
偈曰。
生在如來家 得記並受職 及以得菩提 四果說希有
釋曰。此偈顯示果希有。菩薩有四種果。一者入初地時生如來家。是須陀洹果。二者于第八地中而得授記。是斯陀含果。三者于第十地中而得受職。是阿那含果。四者佛地。是阿羅漢果。前三是學果。第四是無學果。已說菩薩希有。次說菩薩非希有。偈曰。
離欲與得悲 勝修及平等 依此修諸度 是行非希有
釋曰。若菩薩已得離欲而行佈施非為希有。不染於物物易舍故。若菩薩已得大悲而持戒忍辱非為希有。若菩薩已得勝修。謂第八地。由無功用無分別故。行后三度非為希有。若菩薩已得自他平等心行一切諸度亦非希有。由利他時即如自利。無有退屈心故。已說菩薩非希有。次說菩薩平等心。偈曰。
菩薩愛眾生 不同生五愛 自身與眷屬 子友及諸親
釋曰。此偈顯示菩薩于諸眾生得平等心。眾生有五種愛心不得平等。一愛自身。二愛眷屬。三愛兒子。四愛朋友。五愛諸親。由此五愛不得平等亦非畢竟。如人或時亦行自害。菩薩愛眾生心則平等。由不捨不退故。偈曰。
無偏及無犯 遍忍起善利 禪亦無分別 六度心平等
釋曰。此偈顯示菩薩行六度得心平等。無偏者。是佈施
【現代漢語翻譯】 現代漢語譯本： 偈說： 生在如來家，得記並受職，及以得菩提，四果說希有。
釋義：此偈顯示果的希有。菩薩有四種果。一者，進入初地時，生在如來家（Tathagata-kula，指佛的家族或境界），這是須陀洹果（Srotapanna，預流果）。二者，在第八地中而得到授記（Vyakarana，預言成佛），這是斯陀含果（Sakrdagamin，一來果）。三者，在第十地中而得到受職（Abhiseka，灌頂），這是阿那含果（Anagamin，不還果）。四者，佛地（Buddha-bhumi，佛的境界），這是阿羅漢果（Arhat，無學果）。前三是學果，第四是無學果。已經說了菩薩的希有之處，接下來要說菩薩的非希有之處。偈說：
離欲與得悲，勝修及平等，依此修諸度，是行非希有。
釋義：如果菩薩已經得到離欲（Viraga，脫離慾望）而行佈施（Dana，施捨），這並非希有，因為不執著於事物，所以容易捨棄。如果菩薩已經得到大悲（Maha-karuna，偉大的慈悲）而持戒（Sila，戒律）忍辱（Ksanti，忍耐），這並非希有。如果菩薩已經得到勝修，指第八地，因為沒有功用和分別，所以行后三度（般若、禪定、精進）並非希有。如果菩薩已經得到自他平等心（Samatva-jnana，平等智慧）而行一切諸度，也並非希有，因為利益他人時就如同利益自己，沒有退縮之心。已經說了菩薩的非希有之處，接下來要說菩薩的平等心。偈說：
菩薩愛眾生，不同生五愛，自身與眷屬，子友及諸親。
釋義：此偈顯示菩薩對於眾生得到平等心。眾生有五種愛心，不能得到平等。一愛自身，二愛眷屬，三愛兒子，四愛朋友，五愛諸親。由於這五種愛，不能得到平等，也不是究竟的。比如人有時也會做出傷害自己的事情。菩薩愛眾生的心則是平等的，因為不捨棄，不退轉。偈說：
無偏及無犯，遍忍起善利，禪亦無分別，六度心平等。
釋義：此偈顯示菩薩行六度（Paramita，六種波羅蜜）得到心平等。無偏者，是佈施。
【English Translation】 English version: Verse: 'Born in the Tathagata-kula (family of the Thus Come One), receiving prediction and empowerment, and attaining Bodhi, the four fruits are said to be rare.'
Explanation: This verse reveals the rarity of the fruits. Bodhisattvas have four kinds of fruits. First, upon entering the first Bhumi (stage), they are born in the Tathagata-kula, which is the Srotapanna-phala (stream-enterer fruit). Second, in the eighth Bhumi, they receive Vyakarana (prediction of Buddhahood), which is the Sakrdagamin-phala (once-returner fruit). Third, in the tenth Bhumi, they receive Abhiseka (empowerment), which is the Anagamin-phala (non-returner fruit). Fourth, the Buddha-bhumi (Buddha stage), which is the Arhat-phala (fruit of the Arhat). The first three are fruits of learning, and the fourth is the fruit of no-more-learning. Having spoken of the rarity of Bodhisattvas, next we speak of the non-rarity of Bodhisattvas. Verse:
'Detachment and attainment of compassion, superior cultivation and equality, relying on these to cultivate the Paramitas, these practices are not rare.'
Explanation: If a Bodhisattva has attained Viraga (detachment from desire) and practices Dana (giving), it is not rare, because they are not attached to things, so it is easy to give them away. If a Bodhisattva has attained Maha-karuna (great compassion) and upholds Sila (precepts) and Ksanti (patience), it is not rare. If a Bodhisattva has attained superior cultivation, referring to the eighth Bhumi, because there is no effort or discrimination, practicing the latter three Paramitas (wisdom, meditation, diligence) is not rare. If a Bodhisattva has attained Samatva-jnana (equality mind) towards self and others and practices all the Paramitas, it is also not rare, because benefiting others is like benefiting oneself, and there is no shrinking back. Having spoken of the non-rarity of Bodhisattvas, next we speak of the Bodhisattva's equality mind. Verse:
'Bodhisattvas love sentient beings, unlike the five loves that arise, for self and family, children, friends, and relatives.'
Explanation: This verse reveals that Bodhisattvas attain equality mind towards all sentient beings. Sentient beings have five kinds of love that cannot attain equality. First, love for oneself. Second, love for family. Third, love for children. Fourth, love for friends. Fifth, love for relatives. Because of these five loves, equality cannot be attained, nor is it ultimate. For example, people sometimes do things that harm themselves. The Bodhisattva's love for sentient beings is equal, because they do not abandon or regress. Verse:
'Without bias and without transgression, universally enduring and generating good benefits, Dhyana (meditation) is also without discrimination, the six Paramitas are with equality mind.'
Explanation: This verse reveals that Bodhisattvas practice the six Paramitas (perfections) and attain equality of mind. 'Without bias' refers to Dana (giving).
心平等。于諸求者不墮愛憎故。無犯者。是持戒心平等。乃至微細戒行亦不缺故。遍忍者。是忍辱心平等。普于勝劣眾生皆能忍故。起善利者。是精進心平等。為起一切善根及起自他一切種利而勤行故。禪亦者。是學定心平等。菩薩修定亦為起諸善根及為起諸利益而精進故。無分別者。是修慧心平等。從初發心乃至究竟所行諸度皆三輪清凈故。是名諸度心平等。已說菩薩平等心。次說菩薩饒益眾生事。偈曰。
令器及令禁 耐惡與助善 入法亦斷疑 六行饒益事
釋曰。此偈顯示諸菩薩以六波羅蜜饒益諸眾生。令器者。以施饒益。令彼得成修善器故。令禁者。以戒饒益。隨其堪能而令持故。耐惡者。以忍饒益。能受眾生違逆事故。助善者。以進饒益。佐助眾生營善業故。入法者。以定饒益。回邪入正通力能故。斷疑者。以智饒益。若凡若聖所有疑網皆除故。已說菩薩六度饒益。次說菩薩七似饒益。一似母饒益。二似父饒益。三似善友饒益。四似同侶饒益。五似健奴饒益。六似阇梨饒益。七似和上饒益。問云何似母饒益。偈曰。
等心生聖地 長善防諸惡 教習以多聞 五業如慈母
釋曰。譬如慈母于子作五種饒益業。一懷胎。二出生。三長養。四防害。五教語。菩薩饒益眾生五業亦
【現代漢語翻譯】 現代漢語譯本：心平等。對於所有尋求幫助的人，不產生愛憎之情。無犯者，是持戒之心平等，乃至最細微的戒律行為也不缺失。遍忍者，是忍辱之心平等，普遍地對所有勝過或不如自己的眾生都能忍耐。起善利者，是精進之心平等，爲了發起一切善根以及發起自己和他人的一切利益而勤奮修行。禪亦者，是修習禪定之心平等，菩薩修習禪定也是爲了發起各種善根以及爲了發起各種利益而精進。無分別者，是修習智慧之心平等，從最初發心乃至最終所行的各種度，都做到三輪體空（施者、受者、施物皆空）的清凈。這叫做諸度心平等。以上已經說了菩薩的平等心，接下來要說菩薩饒益眾生的事業。偈語說：
『令器及令禁，耐惡與助善，入法亦斷疑，六行饒益事。』
解釋說：這首偈語顯示了諸位菩薩以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）饒益眾生。『令器者』，是以佈施來饒益，使他們能夠成為修習善法的器皿。『令禁者』，是以持戒來饒益，隨他們的能力而讓他們持戒。『耐惡者』，是以忍辱來饒益，能夠承受眾生違逆的事情。『助善者』，是以精進來饒益，幫助眾生經營善業。『入法者』，是以禪定來饒益，使他們回邪入正，具有神通力量。『斷疑者』，是以智慧來饒益，無論是凡夫還是聖人，所有的疑惑都能消除。以上已經說了菩薩以六度饒益眾生，接下來要說菩薩以七種相似的方式饒益眾生：一、似母饒益；二、似父饒益；三、似善友饒益；四、似同伴饒益；五、似健奴饒益；六、似阇梨（Acharya，阿阇梨，軌範師）饒益；七、似和上（Upadhyaya，鄔波馱耶，親教師）饒益。問：什麼是像母親一樣饒益呢？偈語說：
『等心生聖地，長善防諸惡，教習以多聞，五業如慈母。』
解釋說：譬如慈母對於子女做五種饒益的事業：一、懷胎；二、出生；三、長養；四、防止危害；五、教導。菩薩饒益眾生的五種事業也是如此。
【English Translation】 English version: The mind is equal. Towards all seekers, there is no falling into love or hate. 'Without transgression' means the mind that upholds precepts is equal, even the most subtle precepts and conduct are not lacking. 'Universally forbearing' means the mind of patience is equal, universally able to endure all beings, whether superior or inferior. 'Arising good benefits' means the mind of diligence is equal, diligently practicing to arise all roots of goodness and to arise all kinds of benefits for oneself and others. 'Dhyana also' means the mind of learning samadhi (Dhyana, 禪定) is equal. Bodhisattvas cultivate samadhi also to arise all roots of goodness and to diligently arise all kinds of benefits. 'Without discrimination' means the mind of cultivating wisdom is equal. From the initial aspiration to the ultimate practice, all perfections (paramitas) are pure in the three wheels (no perception of giver, receiver, or gift). This is called the equality of mind in all perfections. Having spoken of the Bodhisattva's equal mind, next I will speak of the Bodhisattva's deeds of benefiting beings. A verse says:
'Enabling vessels and enabling prohibitions, enduring evil and assisting good, entering the Dharma and also severing doubts, these six practices are deeds of benefiting.'
Explanation: This verse reveals that all Bodhisattvas benefit all beings with the six paramitas (perfections): giving, morality, patience, diligence, concentration, and wisdom. 'Enabling vessels' means benefiting with giving, enabling them to become vessels for cultivating goodness. 'Enabling prohibitions' means benefiting with morality, enabling them to uphold precepts according to their capacity. 'Enduring evil' means benefiting with patience, able to endure the adverse affairs of beings. 'Assisting good' means benefiting with diligence, assisting beings in managing good karma. 'Entering the Dharma' means benefiting with samadhi, turning from the wrong to enter the right, with the power of supernatural abilities. 'Severing doubts' means benefiting with wisdom, eliminating all nets of doubt, whether for ordinary beings or sages. Having spoken of the Bodhisattva's benefiting with the six perfections, next I will speak of the Bodhisattva's seven similar ways of benefiting: first, benefiting like a mother; second, benefiting like a father; third, benefiting like a good friend; fourth, benefiting like a companion; fifth, benefiting like a strong servant; sixth, benefiting like an Acharya (Acharya, 阿阇梨, a teacher of conduct); seventh, benefiting like an Upadhyaya (Upadhyaya, 鄔波馱耶, a preceptor). Question: How is it like a mother benefiting? A verse says:
'Equally giving rise in sacred grounds, nurturing goodness and preventing all evils, teaching and training with much learning, these five deeds are like a compassionate mother.'
Explanation: For example, a compassionate mother performs five kinds of benefiting deeds for her child: first, conceiving in the womb; second, giving birth; third, nurturing; fourth, preventing harm; fifth, teaching. The Bodhisattva's five deeds of benefiting beings are also like this.
爾。一等心向眾生。二生之於聖地。三長養諸善根。四防護諸惡作。五教習以多聞。是名菩薩五種似母業。問云何似父饒益。偈曰。
令信令戒定 令脫令勸請 亦為防后障 五業如慈父
釋曰。譬如慈父于子作五種饒益業。一下種子。二教工巧。三為娉室。四付善友。五為絕債不令后償。菩薩五業亦爾。一令起信以為聖體種子。二令學增上戒定以為工巧。三令得解脫喜樂以為娉室。四令勸請諸佛以為善友。五為遮諸障閡以為絕債。是名菩薩五種似父業。問云何似善友饒益。偈曰。
秘深及呵犯 贊持與教授 令覺諸魔事 五業如善友
釋曰。譬如善友于己作五種饒益業。一密語為覆。二惡行令斷。三善行稱譽。四所造佐助。五遮習惡事。惡事四種。一射獵。二姦非。三耽酒。四博戲。菩薩五業亦爾。一非器者秘其深說。二犯戒者如法呵責。三具戒者以善稱譽。四修行者教令速證。五魔事者即令覺知。是名菩薩五種似善友業。問云何似同侶饒益。偈曰。
與樂及與利 樂恒利亦恒 及以不離散 五業如同侶
釋曰。譬如有智同侶於己作五種饒益業。一與樂。二與利。三恒與樂。四恒與利。五不乖離。菩薩五業亦爾。一與不顛倒樂。世間成就者名樂。由此得樂受故。
【現代漢語翻譯】 現代漢語譯本： 爾（你）。第一，以慈悲心對待眾生。第二，使眾生生於聖地。第三，增長各種善根。第四，防護各種惡行。第五，教導眾生學習佛法，增長見聞。這被稱為菩薩的五種如同母親般的行為。問：如何像父親一樣給予利益？偈語說： 『使人信，使人持戒，得禪定，使人解脫，勸請諸佛，也爲了防止未來的障礙，這五種行為如同慈父。』 解釋：譬如慈父對兒子做五種饒益的事情。第一，下種子（指給予生命）。第二，教導技藝。第三，為兒子娶妻。第四，給予善友。第五，免除債務，不讓兒子以後償還。菩薩的五種行為也是如此。第一，使眾生生起信心，作為證得聖果的種子。第二，使眾生學習增上的戒律和禪定，作為技藝。第三，使眾生得到解脫的喜樂，作為娶妻。第四，使眾生勸請諸佛，作為善友。第五，為眾生遮止各種障礙，作為免除債務。這被稱為菩薩的五種如同父親般的行為。問：如何像善友一樣給予利益？偈語說： 『對非器之人保守深奧的秘密，呵斥違犯戒律的行為，讚揚和支援持戒的行為，給予教導，使人覺悟各種魔事，這五種行為如同善友。』 解釋：譬如善友對自己做五種饒益的事情。第一，保守秘密。第二，勸人斷除惡行。第三，稱讚善行。第四，幫助成就所做的事情。第五，阻止學習惡事。惡事有四種：第一，射獵。第二，姦淫。第三，沉迷於酒。第四，賭博。菩薩的五種行為也是如此。第一，對不適合接受深奧佛法的人保守秘密。第二，對違犯戒律的人如法呵斥。第三，對持戒清凈的人以善言稱讚。第四，對修行的人教導使其迅速證悟。第五，使人覺知各種魔事。這被稱為菩薩的五種如同善友般的行為。問：如何像同伴一樣給予利益？偈語說： 『給予快樂和利益，快樂是永恒的，利益也是永恒的，並且不離不棄，這五種行為如同同伴。』 解釋：譬如有智慧的同伴對自己做五種饒益的事情。第一，給予快樂。第二，給予利益。第三，恒常給予快樂。第四，恒常給予利益。第五，不分離。菩薩的五種行為也是如此。第一，給予不顛倒的快樂。世間成就者被稱為快樂，因為由此可以得到快樂的感受。
【English Translation】 English version: You. First, direct your mind towards all sentient beings. Second, cause them to be born in holy lands. Third, cultivate and nourish all good roots. Fourth, protect against all evil deeds. Fifth, teach and train them with extensive learning. These are called the five mother-like activities of a Bodhisattva. Question: How is benefit given like a father? The verse says: 'Cause faith, cause adherence to precepts, cause samadhi (meditative absorption), cause liberation, encourage the invitation of Buddhas, and also to prevent future obstacles, these five activities are like a compassionate father.' Explanation: For example, a compassionate father performs five beneficial activities for his son. First, plants the seed (gives life). Second, teaches skills and crafts. Third, arranges a marriage. Fourth, provides good friends. Fifth, eliminates debts, preventing future repayment. The five activities of a Bodhisattva are also like this. First, causes sentient beings to arise faith, as the seed for attaining the holy fruit. Second, causes them to learn higher precepts and samadhi, as skills and crafts. Third, causes them to obtain the joy and happiness of liberation, as marriage. Fourth, causes them to invite all Buddhas, as good friends. Fifth, prevents all obstacles, as eliminating debts. These are called the five father-like activities of a Bodhisattva. Question: How is benefit given like a good friend? The verse says: 'Keep profound secrets, rebuke transgressions, praise and uphold virtue, give instruction, cause awareness of all demonic activities, these five activities are like a good friend.' Explanation: For example, a good friend performs five beneficial activities for oneself. First, keeps secrets confidential. Second, encourages the cessation of evil deeds. Third, praises good deeds. Fourth, assists in accomplishing what is done. Fifth, prevents the learning of evil things. There are four kinds of evil things: First, hunting. Second, adultery. Third, indulgence in alcohol. Fourth, gambling. The five activities of a Bodhisattva are also like this. First, keeps profound teachings secret from those who are not suitable vessels. Second, rebukes those who violate precepts according to the Dharma. Third, praises those who uphold precepts with goodness. Fourth, teaches practitioners to quickly attain realization. Fifth, causes awareness of all demonic activities. These are called the five good friend-like activities of a Bodhisattva. Question: How is benefit given like a companion? The verse says: 'Give joy and give benefit, joy is constant, benefit is also constant, and without separation, these five activities are like a companion.' Explanation: For example, a wise companion performs five beneficial activities for oneself. First, gives joy. Second, gives benefit. Third, constantly gives joy. Fourth, constantly gives benefit. Fifth, does not separate. The five activities of a Bodhisattva are also like this. First, gives undeluded joy. Those who achieve worldly success are called joyful, because they can obtain joyful feelings from it.
二與不顛倒利。出世成就者名利。由此對治煩惱病故。餘三可解。是名菩薩五種似同侶業。問云何似健奴饒益。偈曰。
成生開出要 忍害與二成 示以巧方便 五業如健奴
釋曰。譬如健奴為主作五種饒益業。一極諸所作。二得不欺誑。三忍諸打罵。四作事精好。五解巧方便。菩薩五業亦爾。一成熟眾生。二開示出要。三忍諸惡事。四與世間樂。五與出世利。是名菩薩五種似健奴業。問云何似阇梨饒益。偈曰。
遍授及示要 舒顏亦愛語 不求彼恩報 五業如阇梨
釋曰。得無生忍者說為阇梨。譬如阇梨于弟子作五種饒益業。一教其諸法。二示其速要。三身知舒顏。四口知愛語。五心無悕望。菩薩五業亦爾應知。問云何似和上饒益。偈曰。
令滿及令脫 斷障與世樂 及與出世利 五業如和上
釋曰。譬如和上于弟子作五種饒益業。一度令出家。二與其受戒。三禁斷諸過。四攝持以財。五教授以法。菩薩五業亦爾。一令滿二聚。二令得解脫。三令斷諸障。四與世間樂。五與出世利。是名菩薩五種似和上業。已說菩薩七似饒益。次說眾生六種報恩。偈曰。
不著及不犯 知作亦善行 如是修六度 是報菩薩恩
釋曰。如菩薩饒益眾生。眾生報菩薩
【現代漢語翻譯】 現代漢語譯本： 第二種是不顛倒的利益。出世間的成就者被稱為利益。這是因為他們能對治煩惱的病癥。其餘三種可以理解。這被稱為菩薩的五種相似於同伴的行業。 問：如何相似於健奴（強壯的奴僕）的饒益？偈語說： 『成就、出生、開示要點，忍受傷害與成就二者，以巧妙方便來開示，這五種行業就像健奴。』 解釋：譬如健奴為主作五種饒益的行業。一是極力完成所有工作，二是得到不欺騙，三是忍受各種打罵，四是做事精益求精，五是懂得巧妙方便。菩薩的五種行業也是如此。一是成熟眾生，二是開示出離的要點，三是忍受各種惡事，四是給予世間的快樂，五是給予出世間的利益。這被稱為菩薩的五種相似於健奴的行業。 問：如何相似於阇梨（阿阇梨，導師）的饒益？偈語說： 『普遍傳授及開示要點，舒展顏面也說愛語，不求他們的恩報，這五種行業就像阇梨。』 解釋：證得無生法忍的人被稱為阇梨。譬如阇梨對於弟子作五種饒益的行業。一是教導他們各種法，二是開示他們快速的要點，三是身體上表現出舒展的顏面，四是口中說出愛語，五是心中沒有希望得到回報。菩薩的五種行業也應如此理解。 問：如何相似於和上（和尚，親教師）的饒益？偈語說： 『令其圓滿及令其解脫，斷除障礙與世間樂，以及給予出世間的利益，這五種行業就像和上。』 解釋：譬如和上對於弟子作五種饒益的行業。一是度他們出家，二是給予他們受戒，三是禁止斷除各種過失，四是用財物來攝持他們，五是用佛法來教授他們。菩薩的五種行業也是如此。一是令其圓滿福德和智慧二聚，二是令其得到解脫，三是令其斷除各種障礙，四是給予世間的快樂，五是給予出世間的利益。這被稱為菩薩的五種相似於和上的行業。已經說了菩薩的七種相似的饒益，接下來要說眾生的六種報恩。偈語說： 『不執著及不違犯，知恩圖報也行善，如此修持六度，這是報答菩薩的恩情。』 解釋：如菩薩饒益眾生，眾生報答菩薩
【English Translation】 English version: The second is the benefit of not being inverted. Those who achieve transcendence are called benefits. This is because they can cure the disease of afflictions. The remaining three can be understood. This is called the five kinds of activities of a Bodhisattva that are similar to companions. Question: How is it similar to the benefit of a Jiannu (strong servant)? The verse says: 'Accomplishing, giving birth, revealing the essentials, enduring harm and accomplishing both, revealing with skillful means, these five activities are like a Jiannu.' Explanation: For example, a Jiannu performs five kinds of beneficial activities for the master. First, he tries his best to complete all tasks; second, he gains trustworthiness; third, he endures all kinds of beatings and scoldings; fourth, he does things with excellence; and fifth, he understands skillful means. The five activities of a Bodhisattva are also like this. First, maturing sentient beings; second, revealing the essentials of liberation; third, enduring all kinds of evil deeds; fourth, giving worldly happiness; and fifth, giving transcendental benefits. This is called the five kinds of activities of a Bodhisattva that are similar to a Jiannu. Question: How is it similar to the benefit of an Acharya (teacher)? The verse says: 'Universally teaching and revealing the essentials, showing a pleasant face and speaking loving words, not seeking their gratitude, these five activities are like an Acharya.' Explanation: One who has attained the forbearance of non-origination is called an Acharya. For example, an Acharya performs five kinds of beneficial activities for the disciples. First, teaching them all kinds of Dharmas; second, revealing the quick essentials to them; third, showing a pleasant face in body; fourth, speaking loving words in mouth; and fifth, having no hope of reward in mind. The five activities of a Bodhisattva should also be understood in this way. Question: How is it similar to the benefit of an Upadhyaya (preceptor)? The verse says: 'Enabling them to be fulfilled and enabling them to be liberated, cutting off obstacles and giving worldly happiness, and giving transcendental benefits, these five activities are like an Upadhyaya.' Explanation: For example, an Upadhyaya performs five kinds of beneficial activities for the disciples. First, ordaining them; second, giving them precepts; third, prohibiting and cutting off all kinds of faults; fourth, supporting them with wealth; and fifth, teaching them the Dharma. The five activities of a Bodhisattva are also like this. First, enabling them to fulfill the two accumulations (of merit and wisdom); second, enabling them to attain liberation; third, enabling them to cut off all kinds of obstacles; fourth, giving worldly happiness; and fifth, giving transcendental benefits. This is called the five kinds of activities of a Bodhisattva that are similar to an Upadhyaya. The seven kinds of similar benefits of a Bodhisattva have been explained. Next, the six kinds of repaying gratitude of sentient beings will be explained. The verse says: 'Not being attached and not violating, knowing gratitude and doing good deeds, thus cultivating the six perfections, this is repaying the Bodhisattva's kindness.' Explanation: As the Bodhisattva benefits sentient beings, sentient beings repay the Bodhisattva
恩亦如是。不著者。佈施報恩。不犯者。持戒報恩。知作者。修忍報恩。菩薩愛忍彼知而作。即是報恩。善行者。行餘三度報恩。以精進行定慧即得解脫故。后三度合名善行。已說眾生六種報恩。次說菩薩五種希望。偈曰。
六增及六減 成生與進地 大覺是五處 希望有五種
釋曰。諸菩薩於五處常起希望。一希望六度增長。二希望六蔽損減。三希望成熟眾生。四希望勝進諸地。五希望無上菩提。是名五種希望。已說菩薩五種希望。次說菩薩四種不空果。偈曰。
斷怖與發心 除疑亦起行 四事化眾生 必定不空果
釋曰。諸菩薩四業利益。眾生必不空果。一為說深法必得不怖。二令發菩提心必得佛果。三為之斷疑必無重起。四為說六度必能修習。是名四業不空果。已說菩薩四種不空果。次說菩薩六種正行。偈曰。
離求離後有 遍起諸功德 修禪舍無色 智合方便行
釋曰。離求者。佈施正行不望報故。離後有者。戒忍正行不求後有故。遍起諸功德者。精進正行。修禪舍無色者。禪定正行。智合方便行者。般若正行。三輪清凈為般若。迴向菩提為方便。如寶積經說。施不求報如是廣說。已說菩薩六種正行。次說菩薩六度進退分。偈曰。
著財與毀禁 慢
下將墮善 啖味亦分別 是退翻為進
釋曰。六度所對治是退分因。翻彼所對治。即是能對治。應知即是進分因。已說菩薩六度進退分。次說菩薩六度真似功德。偈曰。
假許及詐相 誑喜亦偽勤 身靜口善說 是似翻即真
釋曰。假許者是似佈施。謂語求者言所有恣取而彼來即吝。詐相者是似持戒。謂覆藏諸惡而詐善威儀。誑喜者是似忍辱。謂甘言虛悅而規害待時。偽勤者是似精進。謂虛說我求佛果而實心希世報。身靜者是似禪定。謂身口端默而惡覺擾心口。善說者是似般若。謂為他巧說而身自不行。此六是不真行。翻此不真行即為真行。已說菩薩真似功德。次說菩薩為眾生除六蔽。偈曰。
與彼六度行 除彼六蔽障 菩薩化眾生 地地皆如是
釋曰。眾生有六蔽能障彼六波羅蜜。所謂慳貪破戒嗔恚懈怠亂心愚癡。菩薩如其次第。給其所須令行佈施。乃至令行般若。使彼眾生得除六障。即是與施乃至與智。已說菩薩除眾生六蔽。次說諸佛授菩薩記。偈曰。
授記有二種 人別及時別 轉記及大記 此復為二種
釋曰。授記有二種。一人差別。二時差別。人差別授記有四種。一未發心授記。謂性位。二已發心授記。三現前授記。四不現前授記。時差別授
【現代漢語翻譯】 現代漢語譯本 將墮落於善道之中。 貪圖美味並加以分別，這是退步反而變成進步。
解釋：六度（六波羅蜜，Six Pāramitās）所對治的煩惱是退步的因素。翻轉那些被對治的煩惱，也就是能對治煩惱的，應當知道這就是進步的因素。已經說了菩薩六度的進退方面，接下來講述菩薩六度真實和虛假的功德。偈頌說：
虛假應允和欺詐的表相，虛偽的歡喜和虛假的勤奮，身體安靜，口頭善於說教，這些都是虛假的，翻轉這些就是真實的。
解釋：『假許』是虛假的佈施（Dāna）。意思是口頭答應請求者說想要什麼就拿什麼，但當他們來取時卻吝嗇。『詐相』是虛假的持戒（Śīla）。意思是掩蓋各種惡行，卻偽裝出善良的威儀。『誑喜』是虛假的忍辱（Kṣānti）。意思是甜言蜜語，虛情假意地高興，卻計劃著伺機加害。『偽勤』是虛假的精進（Vīrya）。意思是虛假地說自己追求佛果，而實際上內心希望得到世俗的報酬。『身靜』是虛假的禪定（Dhyāna）。意思是身口表面上端正沉默，但惡念卻擾亂內心。『口善說』是虛假的般若（Prajñā）。意思是為他人巧妙地說法，而自己卻不身體力行。這六種是不真實的修行。翻轉這些不真實的修行就是真實的修行。已經說了菩薩真實和虛假的功德，接下來講述菩薩為眾生去除六種障礙。偈頌說：
給予他們六度之行，去除他們的六種障礙。菩薩教化眾生，在各個階段都是這樣做的。
解釋：眾生有六種障礙，能夠阻礙他們修行六波羅蜜。也就是慳貪、破戒、嗔恚、懈怠、亂心、愚癡。菩薩按照次序，給予他們所需要的，讓他們修行佈施，乃至讓他們修行般若，使那些眾生得以去除六種障礙，也就是給予佈施乃至給予智慧。已經說了菩薩去除眾生的六種障礙，接下來講述諸佛授予菩薩授記。偈頌說：
授記有兩種，按人和時間來區分。轉記和大記，這又分為兩種。
解釋：授記有兩種，一是人的差別，二是時間的差別。人的差別授記有四種：一是未發心授記，指在自性位（性位）的授記；二是已發心授記；三是現前授記；四是不現前授記。時間差別授記
【English Translation】 English version Will fall into goodness. Craving flavors and discriminating, this is regression turning into progress.
Explanation: What the Six Perfections (Six Pāramitās) counteract are the causes of regression. Reversing what is counteracted, which is the ability to counteract, should be known as the causes of progress. Having spoken of the progressive and regressive aspects of the Bodhisattva's Six Perfections, next is to speak of the true and false merits of the Bodhisattva's Six Perfections. The verse says:
False promises and deceptive appearances, hypocritical joy and false diligence, a quiet body and skillful speech, these are false; reversing them is true.
Explanation: 'False promises' are false giving (Dāna). It means verbally agreeing to the requester, saying they can take whatever they want, but becoming stingy when they come to take it. 'Deceptive appearances' are false morality (Śīla). It means concealing all evils while feigning virtuous demeanor. 'Hypocritical joy' is false patience (Kṣānti). It means sweet words and feigned joy while plotting harm and waiting for the opportunity. 'False diligence' is false vigor (Vīrya). It means falsely claiming to seek Buddhahood while actually hoping for worldly rewards. 'Quiet body' is false meditation (Dhyāna). It means the body and mouth are outwardly upright and silent, but evil thoughts disturb the mind. 'Skillful speech' is false wisdom (Prajñā). It means skillfully preaching to others while not practicing oneself. These six are not genuine practices. Reversing these non-genuine practices is genuine practice. Having spoken of the true and false merits of the Bodhisattva, next is to speak of the Bodhisattva removing the six obscurations for sentient beings. The verse says:
Giving them the practice of the Six Perfections, removing their six obscurations. Bodhisattvas transform sentient beings; it is all like this at every stage.
Explanation: Sentient beings have six obscurations that can hinder their practice of the Six Perfections. These are stinginess, breaking precepts, anger, laziness, distracted mind, and ignorance. Bodhisattvas, in order, give them what they need, enabling them to practice giving, and even enabling them to practice wisdom, so that those sentient beings can remove the six obscurations, which is giving giving and even giving wisdom. Having spoken of the Bodhisattva removing the six obscurations of sentient beings, next is to speak of the Buddhas bestowing predictions upon Bodhisattvas. The verse says:
Predictions are of two kinds, distinguished by person and by time. Predictions of transformation and great predictions; these are further divided into two kinds.
Explanation: Predictions are of two kinds: one is the difference in person, and the other is the difference in time. Predictions differing by person are of four kinds: first, predictions before the arising of the aspiration, referring to predictions at the stage of nature (性位); second, predictions after the arising of the aspiration; third, present predictions; fourth, non-present predictions. Predictions differing by time
記有二種。一有數時授記。二無數時授記。複次更有二種授記。一轉授記。二大授記。轉授記者。謂記彼菩薩後於如是如來如是時節當得授記。問云何大授記。偈曰。
八地得無生 斷慢斷功用 諸佛及佛子 一體同如故
釋曰。大授記者。謂在第八地中得無生忍時。由斷自言我當作佛慢故。及斷一切分別相功用故。得一切諸佛菩薩同一體故。問云何同一體。答不見諸佛諸菩薩與自己身而有差別。何以故。同一如故。偈曰。
剎土及名號 時節與劫名 眷屬並法住 記復有六種
釋曰。復有此六種授記。一者于如是剎土。二者有如是名號。三者經如是時節。四者有如是劫名。五者得如是眷屬。六者如是時節正法住世。已說諸佛授記。次說菩薩六種決定。偈曰。
財成及生勝 不退與修習 定業無功用 六事決定成
釋曰。菩薩由六度增上得六種決定。一者財成決定。由施常得大財成就故。二者生勝決定。由戒常得隨意受生故。三者不退決定。由忍諸苦常不退故。四者修習決定。由進恒時習善無間息故。五者定業決定。由禪成就眾生業永不退故。六者無功用決定。由智得無生忍無分別智自然住故。已說菩薩六種決定。次說菩薩六種必應作。偈曰。
供養及學戒
【現代漢語翻譯】 記有二種：一是有數時授記，二是無數時授記。複次，更有二種授記：一是轉授記，二是大授記。轉授記是指，預記某菩薩未來在某如來（Tathagata，佛的稱號）處，于某時節將獲得授記。問：什麼叫做大授記？偈語說： 『八地得無生，斷慢斷功用，諸佛及佛子，一體同如故。』 解釋：大授記是指，在第八地（eighth bhumi，菩薩修行階位）中獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的證悟）時，因為斷除了『我將成佛』的自慢，以及斷除了一切分別相的功用，從而證得一切諸佛菩薩同一法身。問：如何是同一法身？答：不見諸佛、諸菩薩與自己身有任何差別。為什麼呢？因為同一真如（tathata，事物的真實本性）的緣故。偈語說： 『剎土及名號，時節與劫名，眷屬並法住，記復有六種。』 解釋：又有這六種授記：一是在某剎土（buddha-ksetra，佛的國土）；二是有某名號；三是經歷某時節；四是有某劫名；五是獲得某眷屬；六是在某時節正法住世。以上已經說了諸佛的授記，接下來講菩薩的六種決定。偈語說： 『財成及生勝，不退與修習，定業無功用，六事決定成。』 解釋：菩薩由於六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的增上，得到六種決定：一是財成決定，由於佈施，常能獲得大財富成就；二是生勝決定，由於持戒，常能隨意受生；三是不退決定，由於忍受諸苦，常不退轉；四是修習決定，由於精進，恒常修習善法，沒有間斷；五是定業決定，由於禪定成就，眾生的業力永遠不會退轉；六是無功用決定，由於智慧，獲得無生法忍，以無分別智自然安住。以上已經說了菩薩的六種決定，接下來講菩薩六種必應作的事情。偈語說：
【English Translation】 There are two types of prediction: one is prediction with a specific number, and the other is prediction without a specific number. Furthermore, there are two more types of prediction: one is transferred prediction, and the other is great prediction. Transferred prediction refers to the prediction that a certain Bodhisattva will receive prediction from a certain Tathagata (title of a Buddha) at a certain time. Question: What is called great prediction? The verse says: 'In the eighth bhumi (stage of Bodhisattva practice), one attains non-origination, cutting off pride and effort. All Buddhas and Buddha-children are one and the same in suchness.' Explanation: Great prediction refers to the attainment of Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing of dharmas) in the eighth bhumi (stage of Bodhisattva practice), because one has cut off the pride of 'I will become a Buddha' and has cut off all efforts of discriminating appearances, thereby realizing that all Buddhas and Bodhisattvas are of the same body of Dharma. Question: How is it the same body? Answer: One does not see any difference between all Buddhas, all Bodhisattvas, and oneself. Why? Because of the same suchness (tathata, the true nature of things). The verse says: 'Buddha-ksetra (Buddha-field) and name, time and kalpa (aeon) name, retinue and Dharma abiding, there are six types of prediction.' Explanation: There are these six types of prediction: one is in a certain Buddha-ksetra (Buddha-field); two is having a certain name; three is experiencing a certain time; four is having a certain kalpa (aeon) name; five is obtaining a certain retinue; six is the abiding of the true Dharma in a certain time. The predictions of the Buddhas have been discussed above, and next, the six certainties of the Bodhisattvas will be discussed. The verse says: 'Wealth accomplishment and superior birth, non-regression and cultivation, fixed karma and no effort, these six things are certainly accomplished.' Explanation: Bodhisattvas, due to the increase of the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom), obtain six certainties: one is the certainty of wealth accomplishment, because of generosity, one can always obtain great wealth; two is the certainty of superior birth, because of morality, one can always be born at will; three is the certainty of non-regression, because of enduring all suffering, one never regresses; four is the certainty of cultivation, because of diligence, one constantly cultivates good deeds without interruption; five is the certainty of fixed karma, because of the accomplishment of dhyana (meditation), the karma of sentient beings will never regress; six is the certainty of no effort, because of wisdom, one obtains Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing of dharmas), and naturally abides in non-discriminating wisdom. The six certainties of the Bodhisattvas have been discussed above, and next, the six things that Bodhisattvas must do will be discussed. The verse says:
修悲亦勤善 離諠深樂法 六事必應作
釋曰。諸菩薩為成就六度故。于諸地中決定應作六事。一者必應供養。此為成就檀度。若不長時供養則檀度不得圓滿。供養義如供養品說。二者必應學戒。此為成就戒度。若不長時學戒則戒度不得圓滿。三者必應修悲。此為成就忍度。若不長時忍諸不饒益事則忍度不得圓滿。四者必應勤善。此為成就進度。若心放逸不修諸善則進度不得圓滿。五者必應離諠。此為成就禪度。若在聚落多諍擾心則禪度不得圓滿。六者必應樂法。此為成就智度。若不遍歷諸佛聽法無厭。如海納流無時盈溢。則智度不得圓滿。已說菩薩六種必應作。次說菩薩六種必常作。偈曰。
厭塵及自省 耐苦修善法 不味不分別 六行必常起
釋曰。諸菩薩為成就六度故。必應常作六事。一者厭塵。謂知五欲過失。譬如糞穢雖少亦臭。佈施果報雖多亦苦。由不著故能行三施。此事常修則檀度圓滿。二者自省。謂晝夜六時常自省察所作三業。知過則改。此事常修則戒度圓滿。三者耐苦。若有他來作諸不饒益事。及自求法忍諸寒熱等苦。此事常修則忍度圓滿。四者修善。善謂六波羅蜜。于諸地中此事常修則進度圓滿。五者不味。謂不啖禪中勝樂恒來欲界受生。此事常修則禪度圓滿。六者
【現代漢語翻譯】 現代漢語譯本 修習慈悲應當勤勉行善，遠離喧囂，深深地喜愛佛法，這六件事必須要做。
解釋：諸位菩薩爲了成就六度（檀那波羅蜜，尸羅波羅蜜，羼提波羅蜜，毗梨耶波羅蜜，禪那波羅蜜，般若波羅蜜），在各個階段都必須要做六件事。第一，必須供養，這是爲了成就佈施度（檀那波羅蜜）。如果不能長時間地供養，那麼佈施度就不能圓滿。供養的意義就像《供養品》里所說的那樣。第二，必須學習戒律，這是爲了成就持戒度（尸羅波羅蜜）。如果不能長時間地學習戒律，那麼持戒度就不能圓滿。第三，必須修習慈悲，這是爲了成就忍辱度（羼提波羅蜜）。如果不能長時間地忍受各種不利的事情，那麼忍辱度就不能圓滿。第四，必須勤勉行善，這是爲了成就精進度（毗梨耶波羅蜜）。如果內心放逸，不修習各種善行，那麼精進度就不能圓滿。第五，必須遠離喧囂，這是爲了成就禪定度（禪那波羅蜜）。如果在人群聚集的地方，多有爭吵擾亂內心，那麼禪定度就不能圓滿。第六，必須喜愛佛法，這是爲了成就智慧度（般若波羅蜜）。如果不能廣泛地聽聞諸佛說法，永不厭倦，就像大海容納河流，永遠不會滿溢，那麼智慧度就不能圓滿。以上已經說了菩薩六種必須要做的事情，接下來要說菩薩六種必須經常做的事情。偈頌說：
厭離塵世以及自我反省，忍耐痛苦修習善良的佛法，不貪戀禪味，不起分別念，這六種行為必須經常生起。
解釋：諸位菩薩爲了成就六度，必須經常做六件事。第一，厭離塵世。就是要知道五欲（色、聲、香、味、觸）的過失，譬如糞便，即使很少也很臭。佈施的果報即使很多，也是苦的。因為不執著，所以能夠行三種佈施（財佈施，法佈施，無畏佈施）。這件事經常修習，那麼佈施度就能圓滿。第二，自我反省。就是在白天和夜晚的六個時辰里，經常自我反省所做的身、口、意三業。知道有過錯就改正。這件事經常修習，那麼持戒度就能圓滿。第三，忍耐痛苦。如果有人來對自己做各種不利的事情，以及自己爲了求法而忍受各種寒冷、炎熱等痛苦。這件事經常修習，那麼忍辱度就能圓滿。第四，修習善法。善法就是六波羅蜜（檀那波羅蜜，尸羅波羅蜜，羼提波羅蜜，毗梨耶波羅蜜，禪那波羅蜜，般若波羅蜜）。在各個階段中，這件事經常修習，那麼精進度就能圓滿。第五，不貪戀禪味。就是不貪吃禪定中的殊勝快樂，總是來到欲界受生。這件事經常修習，那麼禪定度就能圓滿。第六，...
【English Translation】 English version Cultivating compassion, diligently practicing goodness, staying away from clamor, and deeply delighting in the Dharma – these six things must be done.
Explanation: For the sake of accomplishing the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā), Bodhisattvas must definitely do six things in all stages. First, they must make offerings. This is for accomplishing the Perfection of Generosity (Dāna-pāramitā). If they do not make offerings for a long time, then the Perfection of Generosity cannot be fulfilled. The meaning of offering is as explained in the 'Offering Chapter'. Second, they must study the precepts. This is for accomplishing the Perfection of Discipline (Śīla-pāramitā). If they do not study the precepts for a long time, then the Perfection of Discipline cannot be fulfilled. Third, they must cultivate compassion. This is for accomplishing the Perfection of Patience (Kṣānti-pāramitā). If they do not endure unfavorable things for a long time, then the Perfection of Patience cannot be fulfilled. Fourth, they must diligently practice goodness. This is for accomplishing the Perfection of Effort (Vīrya-pāramitā). If their minds are lax and they do not cultivate various good deeds, then the Perfection of Effort cannot be fulfilled. Fifth, they must stay away from clamor. This is for accomplishing the Perfection of Meditation (Dhyāna-pāramitā). If they are in crowded places with much contention and disturbance of mind, then the Perfection of Meditation cannot be fulfilled. Sixth, they must delight in the Dharma. This is for accomplishing the Perfection of Wisdom (Prajñā-pāramitā). If they do not widely listen to the Dharma from all the Buddhas without weariness, like the ocean receiving rivers without ever overflowing, then the Perfection of Wisdom cannot be fulfilled. The six things that Bodhisattvas must do have been explained. Next, the six things that Bodhisattvas must always do will be explained. The verse says:
Disgust for the mundane and self-reflection, enduring suffering and cultivating good Dharma, not savoring [meditative states] and not discriminating – these six practices must constantly arise.
Explanation: For the sake of accomplishing the Six Perfections, Bodhisattvas must always do six things. First, disgust for the mundane. This means knowing the faults of the five desires (form, sound, smell, taste, touch). For example, like manure, even a little is foul. The result of generosity, even if great, is also suffering. Because of non-attachment, they can practice the three kinds of giving (giving of wealth, giving of Dharma, giving of fearlessness). If this is constantly practiced, then the Perfection of Generosity can be fulfilled. Second, self-reflection. This means constantly reflecting on the three actions of body, speech, and mind during the six periods of day and night. If they know of faults, they correct them. If this is constantly practiced, then the Perfection of Discipline can be fulfilled. Third, enduring suffering. If others come and do unfavorable things to them, and if they themselves endure suffering such as cold and heat in order to seek the Dharma. If this is constantly practiced, then the Perfection of Patience can be fulfilled. Fourth, cultivating good Dharma. Good Dharma means the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā). In all stages, if this is constantly practiced, then the Perfection of Effort can be fulfilled. Fifth, not savoring [meditative states]. This means not craving the superior bliss in meditation and always being reborn in the desire realm. If this is constantly practiced, then the Perfection of Meditation can be fulfilled. Sixth,...
不分別。謂於三輪異相不起分別。此事常修則智度圓滿。已說菩薩六種必常作。次說菩薩六度勝類。偈曰。
法施及聖戒 無生起大乘 定悲如實智 六行此為勝
釋曰。施有多種。以法施而為最上。戒有多種。以聖人所愛無流戒而為最上。忍有多種。以八地無生忍而為最上。精進有多種。以起大乘度脫眾生而為最上。定有多種。以出世第四禪與大悲合者而為最上。智有多種。以如實通達諸法智而為最上。已說菩薩六度勝類。次說四種假建立。偈曰。
立法及立諦 立理亦立乘 五七四三種 建立假差別
釋曰。四種假建立者。一法假建立。二諦假建立。三道理假建立。四乘假建立。問各有幾種。答法假建立有五種差別。諦假建立有七種差別。道理假建立有四種差別。乘假建立有三種差別。法假建立五種者。偈曰。
所謂五明處 皆是大乘種 修多祇夜等 類有差別故
釋曰。法假建立五種。即是五明論。此五皆是大乘修多羅祇夜等種類差別。五明處如覺分品說。諦假建立七種者。偈曰。
輪轉及空相 唯識與依止 邪行亦清凈 正行如七種
釋曰。七種差別即是七如。一輪轉如。二空相如。三唯識如。四依止如。五邪行如。六清凈如。七正行如
【現代漢語翻譯】 現代漢語譯本： 不分別。就是對於身、口、意三輪的差異相不起分別。如果經常修習此事，那麼智慧就能圓滿。以上已經說了菩薩六種必須經常做的事情。接下來講述菩薩六度中最殊勝的種類。偈頌說： 『法施及聖戒，無生起大乘，定悲如實智，六行此為勝。』 解釋：佈施有很多種，以法施最為殊勝。戒律有很多種，以聖人所喜愛的無漏戒最為殊勝。忍辱有很多種，以八地菩薩所證悟的無生法忍最為殊勝。精進有很多種，以發起大乘之心，度脫一切眾生最為殊勝。禪定有很多種，以出世間的第四禪與大悲心相結合的禪定最為殊勝。智慧有很多種，以如實通達諸法實相的智慧最為殊勝。以上已經說了菩薩六度中最殊勝的種類。接下來講述四種假立。 偈頌說： 『立法及立諦，立理亦立乘，五七四三種，建立假差別。』 解釋：四種假立分別是：一、法假立；二、諦假立；三、道理假立；四、乘假立。問：每一種各有幾種？答：法假立有五種差別，諦假立有七種差別，道理假立有四種差別，乘假立有三種差別。法假立的五種差別，偈頌說： 『所謂五明處，皆是大乘種，修多祇夜等，類有差別故。』 解釋：法假立的五種差別，就是五明論。這五種都是大乘修多羅（Sutra，經）、祇夜（Geya，重頌）等，因為種類不同而有差別。五明處，如《覺分品》所說。諦假立的七種差別，偈頌說： 『輪轉及空相，唯識與依止，邪行亦清凈，正行如七種。』 解釋：七種差別就是七如：一、輪轉如；二、空相如；三、唯識如；四、依止如；五、邪行如；六、清凈如；七、正行如。
【English Translation】 English version: Without discrimination. This means not giving rise to discrimination regarding the different aspects of the three wheels (body, speech, and mind). If this is constantly practiced, wisdom will be perfected. The six things that Bodhisattvas must always do have been discussed. Next, the superior categories of the six perfections of Bodhisattvas are discussed. The verse says: 'Giving the Dharma and noble precepts, non-origination gives rise to the Great Vehicle, concentration, compassion, and wisdom as it is, these six practices are the most superior.' Explanation: There are many kinds of giving, but giving the Dharma is the most supreme. There are many kinds of precepts, but the undefiled precepts loved by the noble ones are the most supreme. There are many kinds of patience, but the patience of non-origination attained by the eighth-ground Bodhisattva is the most supreme. There are many kinds of diligence, but giving rise to the Great Vehicle to liberate all beings is the most supreme. There are many kinds of concentration, but the fourth dhyana (meditative absorption) that transcends the world combined with great compassion is the most supreme. There are many kinds of wisdom, but the wisdom that truly understands the reality of all dharmas is the most supreme. The superior categories of the six perfections of Bodhisattvas have been discussed. Next, the four kinds of provisional establishments are discussed. The verse says: 'Establishing Dharma and establishing Truth, establishing reason and also establishing Vehicle, five, seven, four, and three kinds, these establishments are provisional differences.' Explanation: The four kinds of provisional establishments are: first, the provisional establishment of Dharma; second, the provisional establishment of Truth; third, the provisional establishment of Reason; fourth, the provisional establishment of Vehicle. Question: How many kinds are there for each? Answer: The provisional establishment of Dharma has five kinds of differences, the provisional establishment of Truth has seven kinds of differences, the provisional establishment of Reason has four kinds of differences, and the provisional establishment of Vehicle has three kinds of differences. The five kinds of differences in the provisional establishment of Dharma, the verse says: 'The so-called five sciences, all are seeds of the Great Vehicle, Sutra (Sutra, scripture), Geya (Geya, verse), etc., because the categories have differences.' Explanation: The five kinds of differences in the provisional establishment of Dharma are the five sciences. These five are all different categories of the Great Vehicle's Sutras (Sutra, scripture), Geyas (Geya, verse), etc. The five sciences are as described in the 'Awakening Chapter'. The seven kinds of differences in the provisional establishment of Truth, the verse says: 'Transmigration and the aspect of emptiness, only consciousness and reliance, evil conduct and also purity, right conduct are like the seven kinds.' Explanation: The seven kinds of differences are the seven suchnesses: first, the suchness of transmigration; second, the suchness of the aspect of emptiness; third, the suchness of only consciousness; fourth, the suchness of reliance; fifth, the suchness of evil conduct; sixth, the suchness of purity; seventh, the suchness of right conduct.
。輪轉如者謂生死。即是三界心心法。此從分別起。此分別復從因緣起。不從自在等因生。亦非無因生。由分別境界空故。一切時但有分別依他二性輪轉。空相如者謂法無我。一切諸法同一空如以為相故。唯識如者謂無分別智。依止如者謂苦諦。此有二種。一器世間。二眾生世間。邪行如者謂集諦。此即是愛。清凈如者謂滅諦。此有二種。一煩惱障凈。二智障凈。正行如者謂道諦。如此七種如名諦假建立。此中應知三種如是分別依他二性。謂輪轉如依止如邪行如。四種如是真實性。謂空相如唯識如清凈如正行如故。分別依他二性攝者即是世諦。真實性攝者即是真諦。道理假建立四種者。偈曰。
正思正見果 擇法現等量 亦說不思議 道理有四種
釋曰。道理假建立有四種。一相待道理。二因果道理。三成就道理。四法然道理。相待道理者。所謂正思。由待正思出世正見方始得起。離正思惟更無別方便故。因果道理者。所謂正見及果。成就道理者。所謂以現等量簡擇諸法。法然道理者。所謂不可思議處。此法已成故如。問何故正思能起正見。此已成就不應更思。何故正見能斷煩惱及得於滅。此已成就不可更思。諸如是義悉是法然道理。如此四種名道理假建立。乘假建立三種者。偈曰。
心說行聚
【現代漢語翻譯】 現代漢語譯本：輪轉如（lun zhuan ru）指的是生死輪迴。也就是三界（san jie）的心和心法。這些都從分別（fen bie）產生。而這些分別又從因緣（yin yuan）產生，不是從自在（zi zai）等原因產生，也不是沒有原因而產生。由於分別境界是空性的，所以一切時候只有分別和依他二性（yi ta er xing）在輪轉。空相如（kong xiang ru）指的是法無我（fa wu wo）。一切諸法都以同一空性真如作為相。唯識如（wei shi ru）指的是無分別智（wu fen bie zhi）。依止如（yi zhi ru）指的是苦諦（ku di）。苦諦有兩種，一是器世間（qi shi jian），二是眾生世間（zhong sheng shi jian）。邪行如（xie xing ru）指的是集諦（ji di），也就是愛。清凈如（qing jing ru）指的是滅諦（mie di）。滅諦有兩種，一是煩惱障凈（fan nao zhang jing），二是智障凈（zhi zhang jing）。正行如（zheng xing ru）指的是道諦（dao di）。這七種如被稱為諦假建立（di jia jian li）。其中應該知道三種如是分別和依他二性，即輪轉如、依止如、邪行如。四種如是真實性，即空相如、唯識如、清凈如、正行如。分別和依他二性所攝的是世諦（shi di），真實性所攝的是真諦（zhen di）。道理假建立（dao li jia jian li）有四種，偈語說： 『正思正見果，擇法現等量，亦說不思議，道理有四種。』 解釋說，道理假建立有四種：一是相待道理（xiang dai dao li），二是因果道理（yin guo dao li），三是成就道理（cheng jiu dao li），四是法然道理（fa ran dao li）。相待道理，就是正思（zheng si）。因為要依靠正思，才能生起出世的正見（zheng jian），離開正思就沒有其他方便。因果道理，就是正見和果。成就道理，就是用現量（xian liang）等方法簡擇諸法。法然道理，就是不可思議之處。因為此法已經成就，所以如此。問：為什麼正思能生起正見？因為這已經成就，不應該再思。為什麼正見能斷煩惱並得到滅？因為這已經成就，不可再思。這些意義都是法然道理。這四種被稱為道理假建立。乘假建立（cheng jia jian li）有三種，偈語說： 『心說行聚』
【English Translation】 English version: 'Revolving Suchness' (lun zhuan ru) refers to birth and death, which are the mind and mental phenomena of the Three Realms (san jie). These arise from discrimination (fen bie). This discrimination arises from causes and conditions (yin yuan), not from self-existence (zi zai) or other causes, nor does it arise without cause. Because the realm of discrimination is empty, at all times there are only the revolving of discrimination and the two natures of dependence (yi ta er xing). 'Emptiness Aspect Suchness' (kong xiang ru) refers to the non-self of phenomena (fa wu wo). All phenomena take the same empty suchness as their aspect. 'Consciousness-Only Suchness' (wei shi ru) refers to non-discriminating wisdom (wu fen bie zhi). 'Reliance Suchness' (yi zhi ru) refers to the Truth of Suffering (ku di). There are two types of suffering: the world of vessels (qi shi jian) and the world of sentient beings (zhong sheng shi jian). 'Evil Conduct Suchness' (xie xing ru) refers to the Truth of Accumulation (ji di), which is attachment. 'Purity Suchness' (qing jing ru) refers to the Truth of Cessation (mie di). There are two types of cessation: purity from the obscuration of afflictions (fan nao zhang jing) and purity from the obscuration of knowledge (zhi zhang jing). 'Right Conduct Suchness' (zheng xing ru) refers to the Truth of the Path (dao di). These seven types of suchness are called the provisional establishment of the Truths (di jia jian li). Among them, it should be known that three suchnesses are discrimination and the two natures of dependence, namely, Revolving Suchness, Reliance Suchness, and Evil Conduct Suchness. Four suchnesses are true nature, namely, Emptiness Aspect Suchness, Consciousness-Only Suchness, Purity Suchness, and Right Conduct Suchness. What is included in discrimination and the two natures of dependence is the mundane truth (shi di), and what is included in true nature is the ultimate truth (zhen di). There are four types of provisional establishment of reason (dao li jia jian li), as the verse says: 'Right thought, right view, and result, selecting phenomena with present measure, also speaking of the inconceivable, there are four types of reason.' It is explained that there are four types of provisional establishment of reason: relative reason (xiang dai dao li), causal reason (yin guo dao li), accomplishment reason (cheng jiu dao li), and natural reason (fa ran dao li). Relative reason is right thought (zheng si). Because one must rely on right thought to give rise to the supramundane right view (zheng jian), there is no other expedient apart from right thought. Causal reason is right view and its result. Accomplishment reason is selecting phenomena with present measure and other methods. Natural reason is the inconceivable place. Because this dharma has already been accomplished, it is so. Question: Why does right thought give rise to right view? Because this has already been accomplished, it should not be thought about further. Why does right view cut off afflictions and attain cessation? Because this has already been accomplished, it cannot be thought about further. These meanings are all natural reason. These four are called the provisional establishment of reason. There are three types of provisional establishment of vehicle (cheng jia jian li), as the verse says: 'Mind, speech, and aggregate of actions.'
果 五各下中上 依此三品異 建立有三乘
釋曰。依五義三品建立三乘。五義者。一心二說三行四聚五果。三品者。謂下中上。若聲聞五事俱下。心下者求自解脫。說下者說自利法。行下者行自利行。聚下者福智狹小但三生等。果下者得聲聞果。若緣覺乘五事俱中。若菩薩乘五事俱上。心上者謂四種恩心。如金剛波若經說。說上者如其恩心作如是說法。行上者如其說法作如是行行。聚上者如其行行得如是聚滿。果上者如其聚滿得無上菩提。複次若聲聞乘從他聞法內自思惟。以分別智得果。若緣覺乘不從他聞內自思惟。亦以分別智得果。若菩薩乘不從他聞。以無分別智得果。此三種名乘假建立。已說四種假建立。次說菩薩四種求知。偈曰。
名物互為客 二性俱是假 二別不可得 是名四求義
釋曰。諸菩薩四種求諸法。一名求。二物求。三自性求。四差別求。名求者。推名於物是客。此謂名求。物求者。推物于名是客。此謂物求。自性求者。推名自性及物自性知俱是假。此謂自性求。差別求者。推名差別及物差別。知俱空故悉不可得。此謂差別求。說四求已。次分別四如實知。偈曰。
真智有四種 名等不可得 二利為大業 成在諸地中
釋曰。諸菩薩于諸法有四種
【現代漢語翻譯】 現代漢語譯本 果：下品、中品、上品各有不同。 依據這三種品級的差異，建立了聲聞乘、緣覺乘、菩薩乘這三乘。
解釋：依據五義和三品來建立三乘。五義是：一心、二說、三行、四聚、五果。三品是：下品、中品、上品。如果聲聞乘的五事都是下品，心下品是指求自身解脫，說下品是指說自利之法，行下品是指行自利之行，聚下品是指福德和智慧狹小，只能經歷三生等等，果下品是指得到聲聞果。如果緣覺乘的五事都是中品。如果菩薩乘的五事都是上品，心上品是指四種恩心，如《金剛般若經》所說。說上品是指依據恩心而作這樣的說法。行上品是指依據這樣的說法而作這樣的修行。聚上品是指依據這樣的修行而得到這樣的圓滿積聚。果上品是指依據這樣的圓滿積聚而得到無上菩提（Anuttara-samyak-sambodhi）。 再次，如果聲聞乘是從他人聽聞佛法，然後在內心自己思惟，以分別智而得到果位。如果緣覺乘是不從他人聽聞佛法，在內心自己思惟，也是以分別智而得到果位。如果菩薩乘是不從他人聽聞佛法，以無分別智而得到果位。這三種乘只是假名安立。已經說了四種假名安立，接下來要說菩薩的四種求知。偈頌說：
名和物互相作為客體，名和物的自性都是虛假的，名和物的差別是不可得的，這叫做四種求義。
解釋：諸位菩薩以四種方式尋求諸法。一、名求。二、物求。三、自性求。四、差別求。名求是指，將名稱推求於事物，視其為客體，這叫做名求。物求是指，將事物推求于名稱，視其為客體，這叫做物求。自性求是指，推求名稱的自性和事物的自性，知道它們都是虛假的，這叫做自性求。差別求是指，推求名稱的差別和事物的差別，知道它們都是空性的，所以一切都不可得，這叫做差別求。說完四求之後，接下來分別解釋四種如實知。偈頌說：
真智有四種，名稱等等是不可得的，利益眾生是最大的事業，成就於各個菩薩地（Bhumi）中。
解釋：諸位菩薩對於諸法有四種如實知。
【English Translation】 English version Fruit: The lower, middle, and upper grades are each different. Based on these three grades of difference, the Three Vehicles are established.
Explanation: The Three Vehicles are established based on the five meanings and three grades. The five meanings are: one mind, two teachings, three practices, four accumulations, and five fruits. The three grades are: lower, middle, and upper. If the five aspects of the Sravaka Vehicle are all lower, the lower mind refers to seeking self-liberation, the lower teaching refers to teaching the Dharma of self-benefit, the lower practice refers to practicing self-benefiting practices, the lower accumulation refers to small merit and wisdom, only experiencing three lives, etc., and the lower fruit refers to attaining the Sravaka fruit. If the five aspects of the Pratyekabuddha Vehicle are all middle. If the five aspects of the Bodhisattva Vehicle are all upper, the upper mind refers to the four kinds of gratitude, as mentioned in the Diamond Sutra. The upper teaching refers to teaching in accordance with the mind of gratitude. The upper practice refers to practicing in accordance with the teaching. The upper accumulation refers to obtaining such complete accumulation through such practice. The upper fruit refers to attaining Anuttara-samyak-sambodhi through such complete accumulation. Furthermore, if the Sravaka Vehicle hears the Dharma from others and then contemplates it internally, attaining the fruit through discriminating wisdom. If the Pratyekabuddha Vehicle does not hear the Dharma from others but contemplates it internally, also attaining the fruit through discriminating wisdom. If the Bodhisattva Vehicle does not hear the Dharma from others but attains the fruit through non-discriminating wisdom. These three vehicles are merely provisional establishments. Having spoken of the four provisional establishments, next we will speak of the four kinds of seeking knowledge of a Bodhisattva. The verse says:
Name and object mutually act as guests, the natures of both are false, the differences between the two are unobtainable, this is called the meaning of the four seekings.
Explanation: Bodhisattvas seek all dharmas in four ways. First, seeking the name. Second, seeking the object. Third, seeking the self-nature. Fourth, seeking the difference. Seeking the name refers to considering the name as an object when investigating it in relation to the object, this is called seeking the name. Seeking the object refers to considering the object as an object when investigating it in relation to the name, this is called seeking the object. Seeking the self-nature refers to investigating the self-nature of the name and the self-nature of the object, knowing that both are false, this is called seeking the self-nature. Seeking the difference refers to investigating the difference of the name and the difference of the object, knowing that both are empty, so everything is unobtainable, this is called seeking the difference. Having spoken of the four seekings, next we will separately explain the four kinds of knowing as they truly are. The verse says:
True wisdom has four kinds, names and so on are unobtainable, benefiting beings is the greatest undertaking, accomplished in the various Bodhisattva Bhumis.
Explanation: Bodhisattvas have four kinds of true knowledge regarding all dharmas.
如實知。一緣名如實知。二緣物如實知。三緣自性如實知。四緣差別如實知。如實知者。由知一切名等皆不可得故。二利為大業成在諸地中者。諸菩薩于諸地中起自利利他大事。此名如實知業。偈曰。
住持及受用 種子合三因 依止及心法 亦種為彼縛
釋曰。三因者。一住持因。二受用因。三種子因。住持因者謂器世界。受用因者謂五欲境界。種子因者謂阿梨耶識。由此識是內外諸法種子因故。此三因如繩即是能縛。問此縛縛何等物。答依止及心法。亦種為彼縛所縛亦有三種。一依止。二心法。三阿梨耶識。問依止是何等。答是眼等六根。問阿梨耶識是何等。答是三界內外諸法種子。此中但有阿梨耶識可縛。無人我可縛。此名如實知繫縛。偈曰。
安相在心前 及以自然住 一切俱觀察 至得大菩提
釋曰。安相在心前者。安相謂聞思修慧方便。人所緣起分別故。名安相及以自然住者。彼相謂自性現前。非分別故名自然住。一切俱觀察者。彼二所緣非所緣體無分別故。以此方便為諸相對治。彼二應次第觀察。謂先觀安相。后觀自然住相。此二皆非緣體。彼起四倒即得隨滅。至得大菩提者。若修行人但觀察人相。唯得聲聞緣覺菩提。若觀察一切法相即得無上菩提。如是隨其所縛而
【現代漢語翻譯】 現代漢語譯本： 如實知。一緣名如實知。二緣物如實知。三緣自性如實知。四緣差別如實知。如實知者，由知一切名等皆不可得故。二利為大業成在諸地中者，諸菩薩于諸地中起自利利他大事，此名如實知業。偈曰： 住持及受用 種子合三因 依止及心法 亦種為彼縛 釋曰。三因者：一住持因，二受用因，三種子因。住持因者謂器世界。受用因者謂五欲境界。種子因者謂阿梨耶識（Alaya-vijñāna，藏識）。由此識是內外諸法種子因故。此三因如繩即是能縛。問：此縛縛何等物？答：依止及心法。亦種為彼縛所縛亦有三種：一依止，二心法，三阿梨耶識（Alaya-vijñāna，藏識）。問：依止是何等？答：是眼等六根。問：阿梨耶識（Alaya-vijñāna，藏識）是何等？答：是三界內外諸法種子。此中但有阿梨耶識（Alaya-vijñāna，藏識）可縛，無人我可縛。此名如實知繫縛。偈曰： 安相在心前 及以自然住 一切俱觀察 至得大菩提 釋曰。安相在心前者：安相謂聞思修慧方便，人所緣起分別故，名安相及以自然住者：彼相謂自性現前，非分別故名自然住。一切俱觀察者：彼二所緣非所緣體無分別故。以此方便為諸相對治，彼二應次第觀察，謂先觀安相，后觀自然住相。此二皆非緣體，彼起四倒即得隨滅。至得大菩提者：若修行人但觀察人相，唯得聲聞緣覺菩提。若觀察一切法相即得無上菩提。如是隨其所縛而
【English Translation】 English version: Knowing things as they are. Knowing 'one condition' as it is. Knowing 'two objects' as they are. Knowing 'three self-natures' as they are. Knowing 'four differences' as they are. Knowing things as they are means knowing that all names and so on are unattainable. 'Two benefits' means that great deeds are accomplished in all the grounds (Bhumis). It means that all Bodhisattvas perform great deeds of self-benefit and benefiting others in all the grounds (Bhumis). This is called the karma of knowing things as they are. The verse says: Sustaining and enjoying, the seed combines three causes. Reliance and mental phenomena are also seeds bound by it. Explanation: The three causes are: first, the sustaining cause; second, the enjoying cause; and third, the seed cause. The sustaining cause refers to the vessel world. The enjoying cause refers to the realm of the five desires. The seed cause refers to the Alaya-vijñāna (storehouse consciousness). Because this consciousness is the seed cause of all internal and external dharmas. These three causes are like a rope, which is the binder. Question: What does this bind bind? Answer: Reliance and mental phenomena. There are also three things bound by it: first, reliance; second, mental phenomena; and third, the Alaya-vijñāna (storehouse consciousness). Question: What is reliance? Answer: It is the six roots such as the eyes. Question: What is the Alaya-vijñāna (storehouse consciousness)? Answer: It is the seed of all internal and external dharmas of the three realms. Among these, only the Alaya-vijñāna (storehouse consciousness) can be bound; no self or person can be bound. This is called the bondage of knowing things as they are. The verse says: Establishing the appearance before the mind, and abiding in naturalness. Observing all together, until attaining great Bodhi. Explanation: 'Establishing the appearance before the mind' means establishing the expedient of hearing, thinking, and cultivating wisdom. Because it arises from the discrimination of what people perceive, it is called 'establishing the appearance'. 'And abiding in naturalness' means that the appearance refers to the manifestation of self-nature, which is called 'abiding in naturalness' because it is non-discriminatory. 'Observing all together' means that the object and non-object of these two are non-discriminatory in essence. Using this expedient to treat all opposites, these two should be observed in sequence, first observing the established appearance, and then observing the appearance of abiding in naturalness. These two are not the essence of objects, and the arising of the four inversions will be extinguished accordingly. 'Until attaining great Bodhi' means that if a practitioner only observes the appearance of people, they will only attain the Bodhi of Sravakas and Pratyekabuddhas. If they observe the appearance of all dharmas, they will attain unsurpassed Bodhi. Thus, according to what is bound
得解脫。此名如實知解脫。問此解脫由何所知由何所盡。偈曰。
若智緣真如 遠離彼二執 亦知熏聚因 依他性即盡
釋曰。若具知三性即盡依他性。若智緣真如者。是知真實性。遠離彼二執者。是知分別性。亦知熏聚因者。是知依他性。依他性即盡者。由知三性即熏習聚盡。熏習聚者。謂阿梨耶識問此盡有何功德。偈曰。
緣彼真如智 觀察無異相 有非有現見 想作自在成
釋曰。觀察無異相者。別相及如無差別見故。此說二乘與菩薩差別。二乘相及無相差別而見。如是見已悉舍于相。于無相界起作意緣入無相三昧。菩薩則不爾。于真如外不見別有諸相。于無相界亦見無相。由菩薩智無種種相修故。有非有現見者。有名真如境界。非有名相境界。皆現見故。想作自在成者。謂欲作神通等事一切皆由憶想分別而成。此是如實知利益。問凡夫及菩薩二見云何顯示。偈曰。
覆實見不實 應知是凡夫 見實覆不實 如是名菩薩
釋曰。凡夫無功用不見真如見不真實相。菩薩無功用見真如不見不真實相。問已知差別。云何轉依及得解脫。偈曰。
不見見應知 無義有義境 轉依及解脫 以得自在故
釋曰。無義境界謂諸相。此即不見。有義境界謂真
如。此即見。如是說名轉依。見所執境界無體。及見真如有體。如是說名解脫。何以故。以得自在故。自在者。謂隨自意轉自然不行諸境界。如經說。若有相則被縛。若被縛則無解脫。不行一切境界即是解脫。問云何如實知凈土方便。偈曰。
眾生同一種 地境皆普見 此即凈土障 應知亦應舍
釋曰。眾生同一種地境皆普見者。器世界是大境界。一切眾生同見一種類。皆言此是大地故。此即凈土障者。由作此見即與凈土方便而為障礙。應知亦應舍者。菩薩知此想為障礙已。即應勤舍此想。是名對治。已說菩薩四種如實知。次說菩薩五種無量。偈曰。
應化及應凈 應得亦應成 應說此五事 菩薩五無量
釋曰。五事無量者。一應化事無量。由攝一切眾生界故。二應凈事無量。由攝一切器世界故。三應得事無量。由攝一切法界故。四應成事無量。由攝一切可化眾生故。五應說事無量。由攝十二部經是化眾生方便故。已說菩薩五種無量。次說菩薩說法有八果。偈曰。
發心及得忍 凈眼與盡漏 法住學亦斷 受用為八果
釋曰。菩薩若勤說法能得八果。一諸聽法者或發菩提心。二或得無生忍。三或於諸法遠塵離垢得法眼凈。此謂下乘所攝。四或得諸漏盡。五令正法久
【現代漢語翻譯】 現代漢語譯本： 如是，這就被稱為『轉依』（轉變所依）。所見的執著境界沒有實體，以及所見到的真如具有實體，這樣就被稱為『解脫』。為什麼呢？因為獲得了自在的緣故。所謂『自在』，是指隨自己的意願運轉，自然而然地不執著于各種境界。如經書所說：『如果有所執著，就會被束縛；如果被束縛，就沒有解脫。』不執著於一切境界就是解脫。問：如何如實地瞭解凈土的方便法門？偈頌說： 『眾生同一種，地境皆普見，此即凈土障，應知亦應舍。』 解釋：『眾生同一種，地境皆普見』，器世界（容納眾生的物質世界）是一個大的境界，一切眾生共同看到同一種類，都說這是大地。『此即凈土障』，由於產生這樣的見解，就與凈土的方便法門形成了障礙。『應知亦應舍』，菩薩知道這種想法是障礙之後，就應該努力捨棄這種想法，這叫做對治。已經說了菩薩四種如實知。接下來講菩薩五種無量。偈頌說： 『應化及應凈，應得亦應成，應說此五事，菩薩五無量。』 解釋：五事無量是指：一、應化事無量，因為攝取了一切眾生界。二、應凈事無量，因為攝取了一切器世界。三、應得事無量，因為攝取了一切法界。四、應成事無量，因為攝取了一切可以被教化的眾生。五、應說事無量，因為攝取了十二部經（佛教經典的分類），這是教化眾生的方便法門。已經說了菩薩五種無量。接下來講菩薩說法有八種果報。偈頌說： 『發心及得忍，凈眼與盡漏，法住學亦斷，受用為八果。』 解釋：菩薩如果勤奮說法，能夠得到八種果報：一、諸位聽法的人或許會發起菩提心（覺悟之心）。二、或許會得到無生忍（對事物不生不滅的深刻理解）。三、或許在諸法中遠離塵垢，得到清凈的法眼。這指的是小乘佛法所包含的內容。四、或許會得到諸漏盡（斷絕煩惱）。五、使正法長久住世。
【English Translation】 English version: Thus, this is called 'Paravritti' (transformation of the basis). The perceived clinging to objects has no substance, and the perceived Suchness has substance; this is called 'liberation'. Why? Because one has attained freedom. 'Freedom' means acting according to one's own will, naturally not clinging to various realms. As the scriptures say, 'If there is attachment, one is bound; if one is bound, there is no liberation.' Not clinging to any realm is liberation. Question: How to truly understand the expedient methods of the Pure Land? The verse says: 'Beings share one species, the earth realm is universally seen, this is the obstacle to the Pure Land, one should know and also abandon it.' Explanation: 'Beings share one species, the earth realm is universally seen,' the container world (the material world that contains beings) is a large realm, all beings commonly see the same species, and all say this is the earth. 'This is the obstacle to the Pure Land,' because of having this view, it forms an obstacle to the expedient methods of the Pure Land. 'One should know and also abandon it,' after the Bodhisattva knows that this thought is an obstacle, they should diligently abandon this thought; this is called counteracting it. The four kinds of true knowledge of the Bodhisattva have been explained. Next, the five immeasurables of the Bodhisattva are explained. The verse says: 'Should transform and should purify, should attain and should accomplish, should speak of these five things, the Bodhisattva's five immeasurables.' Explanation: The five immeasurables refer to: First, the immeasurable things to be transformed, because it encompasses all realms of beings. Second, the immeasurable things to be purified, because it encompasses all container worlds. Third, the immeasurable things to be attained, because it encompasses all Dharma realms. Fourth, the immeasurable things to be accomplished, because it encompasses all beings that can be transformed. Fifth, the immeasurable things to be spoken, because it encompasses the twelve divisions of scriptures (a classification of Buddhist scriptures), which are expedient methods for transforming beings. The five immeasurables of the Bodhisattva have been explained. Next, the eight fruits of the Bodhisattva's Dharma teaching are explained. The verse says: 'Generating aspiration and attaining forbearance, pure eyes and exhaustion of outflows, Dharma abiding, learning also ceases, enjoyment are the eight fruits.' Explanation: If a Bodhisattva diligently teaches the Dharma, they can attain eight fruits: First, those who listen to the Dharma may generate Bodhicitta (the mind of enlightenment). Second, they may attain Anutpattika-dharma-kshanti (unborn forbearance, a profound understanding of the non-arising and non-ceasing of things). Third, they may be far from dust and defilement in all Dharmas and attain pure Dharma eyes. This refers to what is contained in the Hinayana (Smaller Vehicle) Buddhism. Fourth, they may attain the exhaustion of all outflows (cessation of afflictions). Fifth, it enables the True Dharma to abide in the world for a long time.
住。由此正說得展轉受持故。六未學義者令得學義。七未斷疑者令得斷疑。八已斷疑者令得受用正法無障大喜味。已說菩薩說法有八果。次說大乘七大義。偈曰。
緣行智勤巧 果事皆具足 依此七大義 建立於大乘
釋曰。若具足七種大義說為大乘。一者緣大。由無量修多羅等廣大法為緣故。二者行大。由自利利他行皆具足故。三者智大。由人法二無我一時通達故。四者勤大。由三大阿僧祇劫無間修故。五者巧大。由不捨生死而不染故。六者果大。由至得力無所畏不共法故。七者事大。由數數示現大菩提大涅槃故。已說大乘七大義。次說八法攝大乘。偈曰。
性信心行入 成凈菩提勝 如是八種事 總攝諸大乘
釋曰。此以八事總攝一切大乘。八事者。一種性如性品說。二信法如信品說。三發心如發心品說。四行行如度攝品說。五入道如教授品說。六成熟眾生。謂初七地七凈佛國土謂第八不退地。八菩提勝謂佛地。菩提有三種。謂聲聞菩提。緣覺菩提。佛菩提。佛菩提大故為勝。於此佛地示現大菩提及大涅槃故。已說八法攝大乘。次說菩薩五人差別。偈曰。
信行及凈行 相行無相行 及以無作行 差別依諸地
釋曰。菩薩有五人差別。一信行人。謂地前一阿僧
【現代漢語翻譯】 現代漢語譯本：安住於此。由此才真正說得上輾轉受持的緣故。六、對於尚未學習佛法義理的人，令其得以學習。七、對於尚未斷除疑惑的人，令其得以斷除疑惑。八、對於已經斷除疑惑的人，令其得以受用正法，沒有障礙，獲得巨大的喜悅。以上已經說明菩薩說法的八種果報。接下來闡述大乘的七種大義。偈頌說： 『緣、行、智、勤、巧，果、事皆具足，依此七大義，建立於大乘。』 解釋：如果具足七種大義，就可以稱為大乘。一、緣大：由於以無量的修多羅（sutra，經）等廣大的佛法為因緣的緣故。二、行大：由於自利利他的行為都具足的緣故。三、智大：由於對人無我、法無我同時通達的緣故。四、勤大：由於三大阿僧祇劫（asamkhya kalpa，無數大劫）無間斷地修行的緣故。五、巧大：由於不捨棄生死輪迴，卻不被生死所染污的緣故。六、果大：由於最終證得十力（dasabala，如來十種力）、四無所畏（catu-vaisaradyani，四種無所畏懼的自信）和十八不共法（avenika-dharma，佛獨有的十八種功德）的緣故。七、事大：由於無數次示現成佛（大菩提）和入滅（大涅槃）的緣故。以上已經說明大乘的七種大義。接下來闡述八法總攝大乘。偈頌說： 『性、信心、行、入，成、凈、菩提勝，如是八種事，總攝諸大乘。』 解釋：這以八事總攝一切大乘。八事是：一、種性（gotra）：如《性品》所說。二、信法：如《信品》所說。三、發心：如《發心品》所說。四、行行：如《度攝品》所說。五、入道：如《教授品》所說。六、成熟眾生：指初地到七地。七、清凈佛國土：指第八不退轉地。八、菩提勝：指佛地。菩提有三種，即聲聞菩提、緣覺菩提、佛菩提。佛菩提廣大，所以稱為勝。於此佛地示現成佛（大菩提）及入滅（大涅槃）的緣故。以上已經說明八法總攝大乘。接下來闡述菩薩五種人的差別。偈頌說： 『信行及凈行，相行無相行，及以無作行，差別依諸地。』 解釋：菩薩有五種人的差別。一、信行人：指十地之前的第一個阿僧祇劫。
【English Translation】 English version: Abiding. Therefore, it is truly said that it is transmitted and received in turn. Sixth, for those who have not yet learned the meaning of the Dharma, enable them to learn the meaning. Seventh, for those who have not yet severed doubts, enable them to sever doubts. Eighth, for those who have already severed doubts, enable them to enjoy the true Dharma, without obstacles, and obtain great joy. The eight fruits of the Bodhisattva's teaching have been explained above. Next, the seven great meanings of the Mahayana are explained. The verse says: 'Condition, practice, wisdom, diligence, skill, fruit, and activity are all complete. Based on these seven great meanings, the Mahayana is established.' Explanation: If the seven great meanings are complete, it can be called Mahayana. First, the greatness of condition: because it takes immeasurable sutras (sutra) and other vast Dharmas as conditions. Second, the greatness of practice: because the practices of benefiting oneself and benefiting others are both complete. Third, the greatness of wisdom: because one simultaneously understands the non-self of persons and the non-self of phenomena. Fourth, the greatness of diligence: because one cultivates without interruption for three great asamkhya kalpas (asamkhya kalpa). Fifth, the greatness of skill: because one does not abandon samsara (birth and death) but is not defiled by it. Sixth, the greatness of fruit: because one ultimately attains the ten powers (dasabala, the ten powers of a Tathagata), the four fearlessnesses (catu-vaisaradyani, four kinds of fearless confidence), and the eighteen unshared qualities (avenika-dharma, eighteen unique qualities of a Buddha). Seventh, the greatness of activity: because one manifests enlightenment (Mahabodhi) and Nirvana (Mahanirvana) countless times. The seven great meanings of Mahayana have been explained above. Next, the eight dharmas that encompass the Mahayana are explained. The verse says: 'Nature, faith, practice, entry, accomplishment, purification, and supreme Bodhi, these eight matters encompass all Mahayana.' Explanation: These eight matters encompass all Mahayana. The eight matters are: First, nature (gotra): as explained in the 'Nature' chapter. Second, faith in the Dharma: as explained in the 'Faith' chapter. Third, generating the aspiration for enlightenment: as explained in the 'Generating the Aspiration' chapter. Fourth, practicing conduct: as explained in the 'Conduct' chapter. Fifth, entering the path: as explained in the 'Instruction' chapter. Sixth, maturing sentient beings: referring to the first seven bhumis (stages). Seventh, purifying the Buddha-land: referring to the eighth non-regressing bhumi. Eighth, the supreme Bodhi: referring to the Buddha-bhumi. There are three types of Bodhi: Sravaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi. Buddha Bodhi is vast, so it is called supreme. Because in this Buddha-bhumi, one manifests enlightenment (Mahabodhi) and Nirvana (Mahanirvana). The eight dharmas that encompass the Mahayana have been explained above. Next, the five types of Bodhisattvas are explained. The verse says: 'Faith-practicer, pure-practicer, form-practicer, formless-practicer, and non-action-practicer, the differences depend on the bhumis.' Explanation: There are five types of Bodhisattvas. First, the faith-practicer: referring to the first asamkhya kalpa before the ten bhumis.
祇劫。二凈心行人。謂入初地。三相行人。謂二地至六地。四無相行人。謂第七地。五無作行人。謂后三地已說菩薩五人差別。次說菩薩諸相差別。偈曰。
不著及清凈 降嗔與勤德 不動並見實 有欲名菩薩
釋曰。此偈以自利門說菩薩相。不著者是能行施不著諸欲故。清凈者是能持戒。降嗔者是能忍辱。勤德者是能精進。不動者是能習定。見實者是能修智。有欲者是能起愿樂大菩提故。行此七事說名菩薩相。偈曰。
隨攝及無惱 耐損並勇力 不放逸多聞 利彼名菩薩
釋曰。此偈以利他門說菩薩相。隨攝者是施。恒以四攝攝眾生故。無惱者是戒。自信於他不起惱害見故。耐損者是忍。他來違逆不懷加報意故。勇力者是進。在苦度眾生無有退屈心故。不放逸者是定。不著禪味來就下處生故。多聞者是智慧斷一切眾生疑故。如是勤行利他是菩薩相。偈曰。
厭財及舍欲 忘怨亦勤善 巧相無惡見 內住名菩薩
釋曰。此偈以住功德門說菩薩相。厭財者住施功德。知慳財過墮于惡道來貧窮故。舍欲者住戒功德。若著五欲不能出家受持戒故。忘怨者住忍功德。他來損己不懷不報故。懷報者如似畫石。不懷報者如似畫水。一墮惡道。一生善趣。勤善者住進功德。為自他
【現代漢語翻譯】 現代漢語譯本 祇劫（Kalpa）：時間單位。 二、凈心行人：指進入初地（初地，菩薩修行階位的第一階段）的菩薩。 三、相行人：指從二地到六地的菩薩。 四、無相行人：指第七地的菩薩。 五、無作行人：指后三地的菩薩。以上已經說明了菩薩五種人的差別。接下來講述菩薩諸種相的差別。偈語說： 『不執著及清凈，降伏嗔恚與勤奮， 不動搖並見真實，具有愿欲名菩薩。』 解釋：這首偈語從自利的角度說明菩薩的相。『不執著』是指能夠行佈施而不執著于各種慾望。『清凈』是指能夠持守戒律。『降伏嗔恚』是指能夠忍辱。『勤奮』是指能夠精進。『不動搖』是指能夠修習禪定。『見真實』是指能夠修習智慧。『具有愿欲』是指能夠發起願望，欣樂於偉大的菩提。奉行這七件事，就稱為菩薩的相。偈語說： 『隨順攝受及無惱，忍耐損害並勇猛， 不放逸且博學多聞，利益他人名菩薩。』 解釋：這首偈語從利他的角度說明菩薩的相。『隨順攝受』是指佈施，恒常以四攝法（佈施、愛語、利行、同事）來攝受眾生。『無惱』是指持戒，深信自己，不對他人產生惱害的想法。『忍耐損害』是指忍辱，他人來侵犯自己，不懷有報復的意圖。『勇猛』是指精進，在困苦中度化眾生，沒有退縮之心。『不放逸』是指禪定，不執著于禪定的滋味，來到較低的境界投生。『博學多聞』是指智慧，能夠斷除一切眾生的疑惑。像這樣勤奮修行利益他人，就是菩薩的相。偈語說： 『厭惡錢財及捨棄慾望，忘記怨恨亦勤于善事， 善巧方便無邪惡見解，安住于內心名菩薩。』 解釋：這首偈語從安住功德的角度說明菩薩的相。『厭惡錢財』是安住于佈施的功德，知道吝嗇錢財會墮入惡道，來世貧窮的過患。『捨棄慾望』是安住于持戒的功德，如果執著於五欲（色、聲、香、味、觸），就不能出家受持戒律。『忘記怨恨』是安住于忍辱的功德，他人來損害自己，不懷有報復的想法。懷有報復的想法就像在石頭上繪畫，不懷有報復的想法就像在水上繪畫。一個會墮入惡道，一個會往生善趣。『勤于善事』是安住于精進的功德，爲了自己和他人。
【English Translation】 English version Kalpa (祇劫): A unit of time. Two, Pure Mind Practitioners: Refers to Bodhisattvas who have entered the first Bhumi (初地, the first stage of a Bodhisattva's path). Three, Characteristic Practitioners: Refers to Bodhisattvas from the second to the sixth Bhumis. Four, Non-Characteristic Practitioners: Refers to Bodhisattvas in the seventh Bhumi. Five, Non-Action Practitioners: Refers to Bodhisattvas in the last three Bhumis. The differences between these five types of Bodhisattvas have already been explained. Next, we will discuss the differences in the characteristics of Bodhisattvas. The verse says: 'Non-attachment and purity, subduing anger and diligence, Imperturbability and seeing reality, having aspiration is called a Bodhisattva.' Explanation: This verse describes the characteristics of a Bodhisattva from the perspective of self-benefit. 'Non-attachment' means being able to practice generosity without being attached to various desires. 'Purity' means being able to uphold the precepts. 'Subduing anger' means being able to practice patience. 'Diligence' means being able to practice vigor. 'Imperturbability' means being able to practice meditation. 'Seeing reality' means being able to cultivate wisdom. 'Having aspiration' means being able to generate vows and rejoice in the great Bodhi. Practicing these seven things is called the characteristic of a Bodhisattva. The verse says: 'Accordant reception and non-annoyance, enduring harm and courage, Non-negligence and much learning, benefiting others is called a Bodhisattva.' Explanation: This verse describes the characteristics of a Bodhisattva from the perspective of benefiting others. 'Accordant reception' refers to generosity, constantly using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather beings. 'Non-annoyance' refers to upholding the precepts, having deep faith in oneself and not generating harmful thoughts towards others. 'Enduring harm' refers to patience, not harboring thoughts of retaliation when others harm oneself. 'Courage' refers to vigor, having no intention of retreating while liberating beings in suffering. 'Non-negligence' refers to meditation, not being attached to the taste of meditation and being reborn in lower realms. 'Much learning' refers to wisdom, being able to cut off the doubts of all beings. Diligently practicing in this way to benefit others is the characteristic of a Bodhisattva. The verse says: 'Disgusting wealth and abandoning desires, forgetting resentment and diligently doing good, Skillful means and no evil views, dwelling within is called a Bodhisattva.' Explanation: This verse describes the characteristics of a Bodhisattva from the perspective of dwelling in merit. 'Disgusting wealth' is dwelling in the merit of generosity, knowing the faults of stinginess, which lead to falling into evil paths and being poor in future lives. 'Abandoning desires' is dwelling in the merit of upholding the precepts, as one cannot renounce the household life and uphold the precepts if one is attached to the five desires (form, sound, smell, taste, and touch). 'Forgetting resentment' is dwelling in the merit of patience, not harboring thoughts of retaliation when others harm oneself. Harboring thoughts of retaliation is like drawing on stone, while not harboring thoughts of retaliation is like drawing on water. One will fall into evil paths, while the other will be reborn in good realms. 'Diligently doing good' is dwelling in the merit of vigor, for oneself and others.
二利恒行六波羅蜜故。巧相者住定功德。善能分別止舉舍三相故。無惡見者住智功德。一切諸相不可得故。內住者住愿功德。內謂大乘論住不動故。偈曰。
具悲亦起慚 耐苦及舍樂 持念並善定 不捨名菩薩
釋曰。此偈以不退門說菩薩相。具悲者是施不退。愍他苦人能行施故。起慚者是戒不退。觀此世他世及法人不造諸非故。耐苦者是忍不退。風雨寒熱等及他違損事一切皆忍故。舍樂者是進不退。能行正勤人不著自樂故。持念者是定不退。能善攝心人由念力故。善定者是慧不退。無分別智具足故。不捨者是愿不退。不捨大乘故。偈曰。
除苦不作苦 容苦不畏苦 脫苦不思苦 欲苦名菩薩
釋曰。此偈以離苦門說菩薩相。除苦者是施。施他物時除他貧窮故。不作苦者是戒。戒自居時不作苦惱他故。容苦者是忍。自他利時諸苦能受故。不畏苦者是進。行難行時恒得不退故。脫苦者是定。離欲欲界時解脫苦苦故。不思苦者是慧。三輪清凈時不起分別故。欲苦者是愿為化眾生樂住生死故。偈曰。
樂法及性法 呵法亦勤法 自在法明法 向法名菩薩
釋曰。此偈以攝法門說菩薩相。樂法者是施。愛施等法故。性法者是戒。自性護持故。呵法者是忍。譏嫌瞋法故。勤法
【現代漢語翻譯】 現代漢語譯本： 二利恒行六波羅蜜（Paramita，到彼岸）的緣故。善於觀察相的人安住于禪定的功德，因為他們能夠很好地區分止、舉、舍這三種狀態。沒有邪見的人安住于智慧的功德，因為一切諸相都是不可得的。內心安住的人安住于愿的功德，內心指的是大乘論，安住于不動的狀態。偈頌說：
『具足悲心也生慚愧， 能忍耐痛苦並捨棄安樂， 堅持正念並且善於禪定， 不捨棄（眾生）名為菩薩。』
解釋：這首偈頌以不退轉的角度來說明菩薩的相貌。『具悲』是指佈施不退轉，因為憐憫他人痛苦的人能夠行佈施。『起慚』是指持戒不退轉，因為觀察此世、他世以及法而不造作各種惡行。『耐苦』是指忍辱不退轉，因為對於風雨寒熱等以及他人違逆損害的事情都能忍受。『舍樂』是指精進不退轉，因為能夠行持正勤的人不貪著自己的安樂。『持念』是指禪定不退轉，因為能夠很好地攝持內心的人依靠唸的力量。『善定』是指智慧不退轉，因為具足無分別智。『不捨』是指愿不退轉，因為不捨棄大乘。偈頌說：
『消除痛苦不製造痛苦， 容忍痛苦不畏懼痛苦， 解脫痛苦不思念痛苦， 希求痛苦名為菩薩。』
解釋：這首偈頌以遠離痛苦的角度來說明菩薩的相貌。『除苦』是指佈施，在佈施他人財物時消除他人的貧窮。『不作苦』是指持戒，在自己安居時不做使他人痛苦的事情。『容苦』是指忍辱，在利益自己和他人時能夠承受各種痛苦。『不畏苦』是指精進，在行持難行之事時始終能夠不退轉。『脫苦』是指禪定，在離開對欲界的貪慾時解脫苦苦。『不思苦』是指智慧，在三輪體空清凈時不起分別。『欲苦』是指愿，爲了教化眾生而樂於安住在生死輪迴中。偈頌說：
『喜愛佛法及自性之法， 呵斥惡法也勤修善法， 自在於法明瞭於法， 趨向佛法名為菩薩。』
解釋：這首偈頌以攝取佛法的角度來說明菩薩的相貌。『樂法』是指佈施，喜愛佈施等法。『性法』是指持戒，守護自己的自性。『呵法』是指忍辱，譏嫌和嗔恨惡法。『勤法』
【English Translation】 English version: It is because of constantly practicing the six Paramitas (Paramita, to the other shore) for the benefit of oneself and others. Those who are skilled in observing characteristics dwell in the merit of Samadhi (concentration), because they are able to clearly distinguish the three aspects of cessation, elevation, and equanimity. Those without evil views dwell in the merit of wisdom, because all characteristics are unattainable. Those who dwell internally dwell in the merit of vows, with 'internal' referring to the Mahayana (Great Vehicle) teachings, dwelling in a state of non-movement. A verse says:
'Possessing compassion and also arising shame, Enduring suffering and relinquishing pleasure, Maintaining mindfulness and being skilled in Samadhi, Not abandoning (beings) is called a Bodhisattva.'
Explanation: This verse explains the characteristics of a Bodhisattva from the perspective of non-retrogression. 'Possessing compassion' refers to non-retrogression in giving, because those who have compassion for the suffering of others are able to practice giving. 'Arising shame' refers to non-retrogression in morality, because one observes this world, the next world, and the Dharma (teachings) and does not create various evils. 'Enduring suffering' refers to non-retrogression in patience, because one can endure wind, rain, cold, heat, and other adverse and harmful things. 'Relinquishing pleasure' refers to non-retrogression in diligence, because those who are able to practice right effort do not cling to their own pleasure. 'Maintaining mindfulness' refers to non-retrogression in Samadhi, because those who are able to well-collect their minds rely on the power of mindfulness. 'Skilled in Samadhi' refers to non-retrogression in wisdom, because one is complete with non-discriminating wisdom. 'Not abandoning' refers to non-retrogression in vows, because one does not abandon the Mahayana. A verse says:
'Eliminating suffering, not creating suffering, Tolerating suffering, not fearing suffering, Liberating from suffering, not thinking of suffering, Desiring suffering is called a Bodhisattva.'
Explanation: This verse explains the characteristics of a Bodhisattva from the perspective of being free from suffering. 'Eliminating suffering' refers to giving, eliminating the poverty of others when giving them things. 'Not creating suffering' refers to morality, not doing things that cause suffering to others when dwelling in one's own abode. 'Tolerating suffering' refers to patience, being able to endure various sufferings when benefiting oneself and others. 'Not fearing suffering' refers to diligence, always being able to not regress when practicing difficult practices. 'Liberating from suffering' refers to Samadhi, liberating from the suffering of suffering when leaving desire for the desire realm. 'Not thinking of suffering' refers to wisdom, not arising discriminations when the three wheels are pure. 'Desiring suffering' refers to vows, being happy to dwell in Samsara (cycle of rebirth) in order to teach and transform sentient beings. A verse says:
'Delighting in the Dharma and the Dharma of self-nature, Reproaching evil Dharma and diligently cultivating good Dharma, Being free in the Dharma, being clear about the Dharma, Turning towards the Dharma is called a Bodhisattva.'
Explanation: This verse explains the characteristics of a Bodhisattva from the perspective of gathering the Dharma. 'Delighting in the Dharma' refers to giving, delighting in giving and other Dharmas. 'Dharma of self-nature' refers to morality, protecting one's own self-nature. 'Reproaching Dharma' refers to patience, criticizing and being angry at evil Dharmas. 'Diligent Dharma'
者是進。勤行大乘法故。自在法者是定。諸禪自在故。明法者是慧。無上般若具足故。向法者是愿。一向樂大菩提故。問云何名法。答由一切諸波羅蜜法皆隨轉故。偈曰。
財制護善樂 法乘於此七 七種不放逸 是故名菩薩
釋曰。此偈以不放逸門說菩薩相。一財不放逸。此由佈施不施不堅施則堅固故。二制不放逸。此由持戒如佛說應作者作不應作者不作故。三護不放逸。此由忍辱護自他心無兩害故。四善不放逸。此由精進常起正勤行六度故。五樂不放逸。此由修定諸禪樂受不味著故。六法不放逸。如實真法此能知故。七乘不放逸。此由大愿魔王來壞其菩提心亦不退故。偈曰。
不遂及小罪 不忍退亦亂 小見及異乘 七羞名菩薩
釋曰。此偈以有羞門說菩薩相。一不遂羞。羞慳貪故。二小罪羞。羞微細罪見怖畏故。三不忍羞羞不忍故。四退羞。羞懈怠故。五亂羞。羞退定故。六小見羞。羞余小執通達法無我故。七異乘羞。羞起小乘心舍大菩提故。偈曰。
今世後世舍 起勤亦得通 等說及大果 七攝名菩薩
釋曰。此偈以攝生門說菩薩相。一今世攝謂以佈施攝現在眾生。二後世攝。謂以持戒攝未來眾生。得勝生處方能攝故。三舍攝。謂以忍辱攝有惱亂眾生。四
【現代漢語翻譯】 現代漢語譯本： 『者是進』（Zhe shi jin）：是精進。因為勤奮修行大乘佛法。 『自在法者是定』（Zizai fa zhe shi ding）：是禪定。因為在各種禪定中自在。 『明法者是慧』（Ming fa zhe shi hui）：是智慧。因為具足無上的般若智慧。 『向法者是愿』（Xiang fa zhe shi yuan）：是願力。因為一心向往偉大的菩提。 問：『云何名法』（Yun he ming fa）？（什麼是法？） 答：『由一切諸波羅蜜法皆隨轉故』（You yiqie zhu boluomi fa jie sui zhuan gu）。（因為一切的波羅蜜法都隨之運轉。） 偈曰： 『財制護善樂，法乘於此七，七種不放逸，是故名菩薩』。 釋曰：此偈以不放逸門說菩薩相。一財不放逸。此由佈施不施不堅施則堅固故。二制不放逸。此由持戒如佛說應作者作不應作者不作故。三護不放逸。此由忍辱護自他心無兩害故。四善不放逸。此由精進常起正勤行六度故。五樂不放逸。此由修定諸禪樂受不味著故。六法不放逸。如實真法此能知故。七乘不放逸。此由大愿魔王來壞其菩提心亦不退故。 偈曰： 『不遂及小罪，不忍退亦亂，小見及異乘，七羞名菩薩』。 釋曰：此偈以有羞門說菩薩相。一不遂羞。羞慳貪故。二小罪羞。羞微細罪見怖畏故。三不忍羞羞不忍故。四退羞。羞懈怠故。五亂羞。羞退定故。六小見羞。羞余小執通達法無我故。七異乘羞。羞起小乘心舍大菩提故。 偈曰： 『今世後世舍，起勤亦得通，等說及大果，七攝名菩薩』。 釋曰：此偈以攝生門說菩薩相。一今世攝謂以佈施攝現在眾生。二後世攝。謂以持戒攝未來眾生。得勝生處方能攝故。三舍攝。謂以忍辱攝有惱亂眾生。四
【English Translation】 English version: 'Zhe shi jin' (者是進): This is diligence. Because of diligently practicing the Mahayana Dharma. 'Zizai fa zhe shi ding' (自在法者是定): This is Samadhi (concentration). Because of being at ease in all kinds of Samadhi. 'Ming fa zhe shi hui' (明法者是慧): This is wisdom. Because of being complete with unsurpassed Prajna (wisdom). 'Xiang fa zhe shi yuan' (向法者是愿): This is aspiration. Because of wholeheartedly longing for great Bodhi (enlightenment). Question: 'Yun he ming fa' (云何名法)? (What is called Dharma?) Answer: 'You yiqie zhu boluomi fa jie sui zhuan gu' (由一切諸波羅蜜法皆隨轉故). (Because all the Paramita (perfections) Dharmas follow accordingly.) Verse: 'Wealth, discipline, protection, goodness, joy, Dharma, vehicle, these seven; seven kinds of non-negligence, therefore called Bodhisattva.' Explanation: This verse speaks of the characteristics of a Bodhisattva through the gate of non-negligence. First, non-negligence in wealth. This is because giving alms makes unstable giving firm. Second, non-negligence in discipline. This is because upholding precepts means doing what the Buddha said should be done and not doing what should not be done. Third, non-negligence in protection. This is because forbearance protects one's own and others' minds, causing no harm to either. Fourth, non-negligence in goodness. This is because diligence constantly arises with right effort, practicing the six Paramitas. Fifth, non-negligence in joy. This is because cultivating Samadhi and the joy of various Dhyanas (meditative states) does not lead to attachment. Sixth, non-negligence in Dharma. This is because one can know the true Dharma as it is. Seventh, non-negligence in the vehicle. This is because even if the Mara (demon king) comes to destroy their Bodhi mind, their great aspiration will not retreat. Verse: 'Failure and small offenses, impatience, retreat, also confusion, small views and different vehicles, seven shames are called Bodhisattva.' Explanation: This verse speaks of the characteristics of a Bodhisattva through the gate of shame. First, shame at failure. Shame at stinginess and greed. Second, shame at small offenses. Shame at seeing and fearing even subtle offenses. Third, shame at impatience. Shame at not being able to endure. Fourth, shame at retreat. Shame at laziness. Fifth, shame at confusion. Shame at retreating from Samadhi. Sixth, shame at small views. Shame at clinging to small attachments, having penetrated the Dharma of no-self. Seventh, shame at different vehicles. Shame at giving rise to a Hinayana (small vehicle) mind and abandoning great Bodhi. Verse: 'This life, future lives, giving, arising diligence, also attaining understanding, equal speaking and great fruit, seven ways of gathering are called Bodhisattva.' Explanation: This verse speaks of the characteristics of a Bodhisattva through the gate of gathering beings. First, gathering in this life, which means gathering present beings through giving alms. Second, gathering in future lives, which means gathering future beings through upholding precepts. Only by obtaining superior rebirths can one gather beings. Third, gathering through giving up, which means gathering beings who cause annoyance through forbearance. Fourth,
起勤攝。謂以精進攝懈怠眾生。五得通攝。謂以禪定攝他方眾生往彼化故。六等說攝。謂以智慧攝下中上眾生。等心為說無增減故。七大果攝。謂以大愿若得佛果攝諸眾生無有餘故。此諸偈義以異門說六度及大愿。是菩薩相應知。已說菩薩諸相差別。次說菩薩諸名差別。偈曰。
應知諸菩薩 亦名摩訶薩 亦名有慧者 亦名上成就 亦名降伏子 亦名降伏持 亦名能降伏 亦名降伏牙 亦名為勇猛 亦名為上聖 亦名為導師 亦名大名稱 亦名為有悲 亦名大福德 亦名自在行 亦名正說者
釋曰。此十六名皆依義立。一切菩薩總有此名。若人聞有此名。應知即是菩薩。已說菩薩諸名差別。次說菩薩諸義差別。偈曰。
實覺大義覺 一切覺恒覺 及以方便覺 五覺名菩薩
釋曰。由有五覺故名菩薩。一者實義覺。覺人法無我故。二者大義覺。覺自他義故。三者一切覺。覺一切種義故。四者恒覺。雖現涅槃覺無盡故。五者方便覺。覺隨物機而作方便故。偈曰。
隨我及小見 及以諸識身 亦于虛分別 四覺名菩薩
釋曰。復由四覺名為菩薩。一隨我覺。由覺心故。心謂阿梨耶識。二小見覺。由覺意故。意謂與我見等四惑相應緣阿梨耶識者。
【現代漢語翻譯】 現代漢語譯本 起勤攝：指的是用精進來攝受懈怠的眾生。 五得通攝：指的是用禪定來攝受其他方世界的眾生，使他們能夠往生到此地接受教化。 六等說攝：指的是用智慧來攝受下、中、上三種根器的眾生，以平等的心為他們說法，沒有增減。 七大果攝：指的是用大愿，如果能證得佛果，就能攝受一切眾生，沒有遺漏。 這些偈頌的意義是用不同的方式來說明六度（六種波羅蜜）和大愿。這些是與菩薩相應的，應當瞭解。已經說了菩薩的各種相的差別，接下來要說菩薩的各種名稱的差別。偈頌說： 應當知道諸菩薩，也名為摩訶薩（偉大的眾生），也名為有慧者（具有智慧的人），也名為上成就（獲得最高成就的人），也名為降伏子（降伏煩惱之子），也名為降伏持（持有降伏煩惱能力的人），也名為能降伏（能夠降伏煩惱的人），也名為降伏牙（具有降伏煩惱之牙的人），也名為勇猛（勇敢精進的人），也名為上聖（至高無上的人），也名為導師（引導者），也名為大名稱（具有偉大名聲的人），也名為有悲（具有慈悲心的人），也名為大福德（具有大福德的人），也名為自在行（行為自在的人），也名為正說者（正確宣說佛法的人）。 解釋說：這十六個名稱都是根據意義而設立的。一切菩薩總共有這些名稱。如果有人聽到這些名稱，應當知道這就是菩薩。已經說了菩薩的各種名稱的差別，接下來要說菩薩的各種意義的差別。偈頌說： 實覺大義覺，一切覺恒覺，及以方便覺，五覺名菩薩。 解釋說：由於具有五種覺悟，所以稱為菩薩。第一是實義覺，覺悟到人無我和法無我。第二是大義覺，覺悟到自利和他利。第三是一切覺，覺悟到一切種類的意義。第四是恒覺，雖然示現涅槃，但覺悟之心沒有窮盡。第五是方便覺，覺悟到隨著眾生的根器而施設方便法門。 偈頌說：隨我及小見，及以諸識身，亦于虛分別，四覺名菩薩。 解釋說：又由於四種覺悟而稱為菩薩。第一是隨我覺，由於覺悟心。心指的是阿梨耶識（根本識）。第二是小見覺，由於覺悟意。意指的是與我見等四種煩惱相應的，緣于阿梨耶識。
【English Translation】 English version 』Initiating Diligence』 (起勤攝): This refers to using diligence to gather in (攝) those sentient beings who are lazy. 』Five Attainments』 Gathering (五得通攝): This refers to using dhyana (禪定, meditation) to gather in sentient beings from other worlds, enabling them to be reborn here to receive teachings. 』Equal Teaching』 Gathering (六等說攝): This refers to using wisdom to gather in sentient beings of lower, middle, and higher capacities, teaching them with an equal mind, without increase or decrease. 』Great Fruit』 Gathering (七大果攝): This refers to using great vows, such that if one attains Buddhahood (佛果), one can gather in all sentient beings without omission. The meaning of these verses is to explain the Six Perfections (六度, six pāramitās) and great vows in different ways. These are corresponding to Bodhisattvas and should be understood. Having discussed the differences in the various characteristics of Bodhisattvas, next we will discuss the differences in the various names of Bodhisattvas. The verse says: 』It should be known that Bodhisattvas are also called Mahasattvas (摩訶薩, great beings), also called those with wisdom (有慧者), also called those with supreme accomplishment (上成就), also called Subduing Sons (降伏子), also called Subduing Holders (降伏持), also called Those Who Can Subdue (能降伏), also called Subduing Tusks (降伏牙), also called the Brave and Fierce (勇猛), also called Supreme Saints (上聖), also called Guides (導師), also called Those with Great Renown (大名稱), also called Those with Compassion (有悲), also called Those with Great Merit (大福德), also called Those Who Act Freely (自在行), also called Right Speakers (正說者).』 Explanation: These sixteen names are all established based on their meanings. All Bodhisattvas collectively have these names. If someone hears these names, they should know that this is a Bodhisattva. Having discussed the differences in the various names of Bodhisattvas, next we will discuss the differences in the various meanings of Bodhisattvas. The verse says: 』Realization of True Meaning, Realization of Great Meaning, Realization of All, Constant Realization, and Realization through Expedient Means – these five realizations are called Bodhisattva.』 Explanation: Because of having five realizations, they are called Bodhisattvas. First is the Realization of True Meaning, realizing that there is no self in persons and no self in phenomena. Second is the Realization of Great Meaning, realizing the benefit of oneself and the benefit of others. Third is the Realization of All, realizing all kinds of meanings. Fourth is Constant Realization, although manifesting Nirvana (涅槃), the mind of realization is inexhaustible. Fifth is Realization through Expedient Means, realizing to apply expedient methods according to the capacities of sentient beings. The verse says: 』Following Self and Small Views, and with the Bodies of Various Consciousnesses, also in False Discriminations – these four realizations are called Bodhisattva.』 Explanation: Again, because of four realizations, they are called Bodhisattvas. First is Following Self Realization, due to realizing the mind. The mind refers to the Alaya Consciousness (阿梨耶識, storehouse consciousness). Second is Small View Realization, due to realizing the intellect (意). The intellect refers to that which is associated with the four afflictions such as the view of self, and is conditioned by the Alaya Consciousness.
三識身覺。由覺識故。識謂六識身。四虛分別覺。由覺不真分別故。不真分別者。即前心意識。一切菩薩唯覺。此是不真分別故。偈曰。
無境及真義 永無亦圓滿 亦說不可得 五覺名菩薩
釋曰。復由五覺名為菩薩。一無境覺。覺依他性故。二真義覺。覺真實性故。三永無覺。覺分別性故。四圓滿覺。覺一切境一切種故。五不可得覺。覺三輪清凈故。三輪者。一應覺。謂菩薩境。二依覺。謂菩薩身。三覺性。謂菩薩智。此三不可得故。名不可得覺。偈曰。
成就及處所 胎藏隨次現 及以斷深疑 五覺名菩薩
釋曰。復由五覺名為菩薩。一成就覺。謂成佛果。二處所覺。謂住兜率天宮。三胎藏覺。謂入母胎。四隨次現覺。謂出胎受欲出家修行成道。五斷深疑覺。謂為諸眾生轉大法輪。偈曰。
得不得及住 于自亦於他 有說與無說 有慢及慢斷 未熟亦已熟 如此十一種 一切皆能覺 是故名菩薩
釋曰。復由十一種覺故名菩薩。得不得及住者。如其次第過去未來現在覺。于自亦於他者。謂內覺外覺。有說與無說者。謂粗覺細覺。有慢及慢斷者。謂劣覺勝覺。未熟亦已熟者。謂遠覺近覺。未熟者覺彼久遠方覺。已熟者覺彼于近即覺。功德品究竟。
【現代漢語翻譯】 現代漢語譯本 三種識身之覺。由於覺了識的緣故。識指的是六識身（眼識、耳識、鼻識、舌識、身識、意識）。四種虛妄分別之覺。由於覺了不真實的分別的緣故。不真實的分別，就是指前面的心意識。一切菩薩唯有覺悟，這是不真實的分別的緣故。偈頌說： 『無境及真義，永無亦圓滿，亦說不可得，五覺名菩薩。』 解釋說：又由於五種覺悟而被稱為菩薩。第一是無境覺。覺悟依他起性（萬法依因緣而生）的緣故。第二是真義覺。覺悟真實性的緣故。第三是永無覺。覺悟分別性的緣故。第四是圓滿覺。覺悟一切境界一切種子的緣故。第五是不可得覺。覺悟三輪清凈的緣故。三輪指的是：一是應覺，指菩薩所覺悟的境界。二是依覺，指菩薩之身。三是覺性，指菩薩的智慧。這三種都是不可得的緣故，稱為不可得覺。偈頌說： 『成就及處所，胎藏隨次現，及以斷深疑，五覺名菩薩。』 解釋說：又由於五種覺悟而被稱為菩薩。第一是成就覺。指成就佛果。第二是處所覺。指住在兜率天宮（菩薩成佛前居住的地方）。第三是胎藏覺。指進入母親的胎中。第四是隨次現覺。指出胎、接受慾望、出家、修行、成就道果。第五是斷深疑覺。指為眾生轉大法輪（宣講佛法）。偈頌說： 『得不得及住，于自亦於他，有說與無說，有慢及慢斷，未熟亦已熟，如此十一種，一切皆能覺，是故名菩薩。』 解釋說：又由於十一種覺悟的緣故被稱為菩薩。『得不得及住』，按順序指覺悟過去、未來、現在。『于自亦於他』，指內在的覺悟和外在的覺悟。『有說與無說』，指粗略的覺悟和細微的覺悟。『有慢及慢斷』，指低劣的覺悟和殊勝的覺悟。『未熟亦已熟』，指遙遠的覺悟和臨近的覺悟。『未熟』指覺悟那些需要很久才能覺悟的人，『已熟』指覺悟那些很快就能覺悟的人。功德品到此結束。
【English Translation】 English version The awareness of the three aggregates of consciousness. It is due to the awareness of consciousness. 'Consciousness' refers to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). The awareness of the four unreal discriminations. It is due to the awareness of unreal discriminations. 'Unreal discriminations' refers to the preceding mind-consciousness. All Bodhisattvas only awaken to this, because it is unreal discrimination. The verse says: 'Without object and true meaning, eternally without and also complete, also said to be unattainable, these five awarenesses are called Bodhisattvas.' Explanation: Furthermore, one is called a Bodhisattva due to five awarenesses. First, awareness without object. Awareness of dependent origination (all phenomena arise from conditions). Second, awareness of true meaning. Awareness of true nature. Third, awareness of eternal absence. Awareness of the nature of discrimination. Fourth, complete awareness. Awareness of all realms and all seeds. Fifth, unattainable awareness. Awareness of the purity of the three wheels. The three wheels refer to: first, what should be awakened to, referring to the realm that Bodhisattvas awaken to. Second, dependent awareness, referring to the body of the Bodhisattva. Third, the nature of awareness, referring to the wisdom of the Bodhisattva. Because these three are unattainable, it is called unattainable awareness. The verse says: 'Accomplishment and dwelling place, womb-treasury appearing in sequence, and also severing deep doubts, these five awarenesses are called Bodhisattvas.' Explanation: Furthermore, one is called a Bodhisattva due to five awarenesses. First, accomplishment awareness. Referring to accomplishing the fruit of Buddhahood. Second, dwelling place awareness. Referring to dwelling in the Tushita Heaven (where Bodhisattvas reside before becoming Buddhas). Third, womb-treasury awareness. Referring to entering the mother's womb. Fourth, awareness appearing in sequence. Referring to being born, experiencing desires, renouncing the world, practicing, and attaining enlightenment. Fifth, awareness of severing deep doubts. Referring to turning the great Dharma wheel (teaching the Dharma) for sentient beings. The verse says: 'Attaining, not attaining, and dwelling, regarding oneself and also others, with speech and without speech, with pride and severing pride, not yet ripe and already ripe, these eleven, all can be aware of, therefore they are called Bodhisattvas.' Explanation: Furthermore, one is called a Bodhisattva due to eleven awarenesses. 'Attaining, not attaining, and dwelling' refers in sequence to awareness of the past, future, and present. 'Regarding oneself and also others' refers to internal awareness and external awareness. 'With speech and without speech' refers to coarse awareness and subtle awareness. 'With pride and severing pride' refers to inferior awareness and superior awareness. 'Not yet ripe and already ripe' refers to distant awareness and near awareness. 'Not yet ripe' refers to awareness of those who need a long time to awaken, 'already ripe' refers to awareness of those who can awaken quickly. The chapter on merits is complete.
大乘莊嚴經論卷第十二 大正藏第 31 冊 No. 1604 大乘莊嚴經論
大乘莊嚴經論卷第十三
無著菩薩造
大唐天竺三藏波羅頗蜜多羅譯
行住品第二十三
釋曰。已說菩薩功德。次說菩薩五種相。偈曰。
內心有憐愍 愛語及勇健 開手並釋義 此五菩薩相
釋曰。菩薩有五種相。一憐愍。二愛語。三勇健。四開手。五釋義。憐愍者。以菩提心攝利眾生故。愛語者。令于佛法得正信故。勇健者。難行苦行不退屈故。開手者。以財攝故。釋義者。以法攝故。此五種相應知。初一是心。后四是行。已說菩薩五種相。次說菩薩在家出家分。偈曰。
菩薩一切時 恒居輪王位 利益眾生作 在家分如此
釋曰。菩薩在家恒作輪王。化行十善離於十惡。此是利益。偈曰。
受得及法得 及以示現成 三種出家分 在於一切地
釋曰。菩薩出家有三分。一受得分。謂從他受護。二法得分。謂得無流護。三示現分。謂變化作受。得分謂信行地。法得分及示現分。謂入大地。偈曰。
應知出家分 無量功德具 欲比在家分 最勝彼無等
釋曰。二分挍量出家分勝。由無量功德具足故。已說菩薩在家出家分。
【現代漢語翻譯】 現代漢語譯本 《大乘莊嚴經論》卷第十二 大正藏第31冊 No. 1604 《大乘莊嚴經論》
《大乘莊嚴經論》卷第十三
無著菩薩 造
大唐天竺三藏波羅頗蜜多羅 譯
行住品第二十三
釋曰：已經說了菩薩的功德，接下來講菩薩的五種相。偈頌說：
『內心有憐愍，愛語及勇健， 開手並釋義，此五菩薩相。』
釋曰：菩薩有五種相。一是憐愍，二是愛語，三是勇健，四是開手，五是釋義。憐愍是指用菩提心來攝受利益眾生。愛語是指使眾生對佛法產生正信。勇健是指在難行苦行中不退縮。開手是指用財物來攝受眾生。釋義是指用佛法來攝受眾生。這五種相應當瞭解。第一種是心，后四種是行。已經說了菩薩的五種相，接下來講菩薩的在家和出家之分。偈頌說：
『菩薩一切時，恒居輪王位， 利益眾生作，在家分如此。』
釋曰：菩薩在家時，常常作為轉輪聖王，施行十善，遠離十惡。這就是利益眾生。偈頌說：
『受得及法得，及以示現成， 三種出家分，在於一切地。』
釋曰：菩薩出家有三種分。一是受得分，指從他人處接受戒律的守護。二是法得分，指獲得無漏的守護。三是示現分，指變化示現接受戒律。受得分屬於信行地（Sradhadhimukti-bhumi）。法得分和示現分屬於進入大地（Mahabhumi）。偈頌說：
『應知出家分，無量功德具， 欲比在家分，最勝彼無等。』
釋曰：兩種分相比，出家分更勝，因為具足無量的功德。已經說了菩薩的在家和出家之分。
【English Translation】 English version The Ornament of the Mahayana Sutras, Volume 12 Taisho Tripitaka, Volume 31, No. 1604, The Ornament of the Mahayana Sutras
The Ornament of the Mahayana Sutras, Volume 13
Composed by Bodhisattva Asanga (無著菩薩)
Translated by Tripitaka Master Paramartha (波羅頗蜜多羅) from India of the Great Tang Dynasty
Chapter 23: Conduct and Abiding
Explanation: Having discussed the merits of a Bodhisattva, next, we discuss the five characteristics of a Bodhisattva. The verse says:
'Having compassion in the heart, Loving speech and courage, Open hand and explanation of meaning, These are the five characteristics of a Bodhisattva.'
Explanation: A Bodhisattva has five characteristics. First, compassion (憐愍). Second, loving speech (愛語). Third, courage (勇健). Fourth, open hand (開手). Fifth, explanation of meaning (釋義). Compassion means to gather and benefit sentient beings with the Bodhi mind. Loving speech means to enable sentient beings to have right faith in the Buddha Dharma. Courage means not retreating in difficult and ascetic practices. Open hand means to gather sentient beings with wealth. Explanation of meaning means to gather sentient beings with the Dharma. These five characteristics should be understood. The first is the mind, and the latter four are actions. Having discussed the five characteristics of a Bodhisattva, next, we discuss the distinction between a Bodhisattva's life at home and life as a renunciate. The verse says:
'A Bodhisattva at all times, Constantly dwells in the position of a Wheel-Turning King, Engaging in benefiting sentient beings, Such is the division of life at home.'
Explanation: A Bodhisattva, while at home, constantly acts as a Wheel-Turning King (Cakravartin, 輪王), practicing the ten virtues and abstaining from the ten evils. This is how they benefit sentient beings. The verse says:
'Attainment through reception, and attainment through Dharma, And accomplishment through manifestation, These three are the divisions of renunciation, Present in all grounds.'
Explanation: A Bodhisattva's renunciation has three divisions. First, attainment through reception, which means receiving protection from others (referring to the precepts). Second, attainment through Dharma, which means obtaining undefiled protection. Third, manifestation, which means transforming and manifesting as receiving the precepts. Attainment through reception belongs to the Ground of Faith-Conduct (Sradhadhimukti-bhumi, 信行地). Attainment through Dharma and manifestation belong to entering the Great Grounds (Mahabhumi, 大地). The verse says:
'It should be known that the division of renunciation, Is complete with immeasurable merits, If compared to the division of life at home, It is the most superior, without equal.'
Explanation: Comparing the two divisions, the division of renunciation is superior because it is complete with immeasurable merits. Having discussed the distinction between a Bodhisattva's life at home and life as a renunciate.
次說菩薩五種極大心。偈曰。
愛果及善根 涅槃欲令得 未凈凈極凈 謂在諸地中
釋曰。五極大心者。一樂極大心。二利極大心。三未凈極大心。四已凈極大心。五極凈極大心。愛果者。謂樂極大心。令諸眾生得後世愛果故。善根者。謂利極大心。令諸眾生現行諸善及得涅槃故。未凈者。謂未凈極大心。即信行地菩薩。凈者謂已凈極大心。即初地至七地菩薩。極凈者。謂極凈極大心。即后三地菩薩。已說菩薩五種極大心。次說菩薩四種攝眾生。偈曰。
欲樂及平等 增上與徒眾 四心於諸地 攝受一切生
釋曰。四種攝眾生者。一欲樂心攝。由以菩提心攝故。二平等心攝。由入初地得自他平等心攝故。三增上心攝。由居主位以自在力攝故。四徒眾心攝。由攝成自弟子故。已說菩薩四種攝眾生。次說菩薩四種受生。偈曰。
業力及願力 定力亦通力 依此四種力 菩薩而受生
釋曰。四種受生者。一業力生。二願力生。三定力生。四通力生。業力生者。謂信行地菩薩業力自在隨所欲處而受生故。願力生者。謂入大地菩薩願力自在為成熟他受畜生等生故。定力生者。謂得定菩薩定力自在舍于上界下受生故。通力生者。謂得神通菩薩通力自在。能于兜率天等示現諸相
【現代漢語翻譯】 現代漢語譯本： 接下來講述菩薩的五種極大心。偈語說： 『愛果以及善根，涅槃想要令其得；未凈、凈、極凈，是指在各個地（位）中。』 解釋：五種極大心是：一、樂極大心；二、利極大心；三、未凈極大心；四、已凈極大心；五、極凈極大心。『愛果』是指樂極大心，爲了讓眾生得到後世的愛果的緣故。『善根』是指利極大心，爲了讓眾生現在修行各種善行以及得到涅槃的緣故。『未凈』是指未凈極大心，即信行地的菩薩。『凈』是指已凈極大心，即初地到七地的菩薩。『極凈』是指極凈極大心，即后三地的菩薩。以上講述了菩薩的五種極大心。接下來講述菩薩的四種攝受眾生。偈語說： 『欲樂以及平等，增上與徒眾；四心於諸地，攝受一切生。』 解釋：四種攝受眾生是：一、欲樂心攝受，因為以菩提心攝受的緣故。二、平等心攝受，因為進入初地得到自他平等心攝受的緣故。三、增上心攝受，因為處於主導地位以自在力攝受的緣故。四、徒眾心攝受，因為攝受成就自己的弟子的緣故。以上講述了菩薩的四種攝受眾生。接下來講述菩薩的四種受生。偈語說： 『業力以及願力，定力亦通力；依此四種力，菩薩而受生。』 解釋：四種受生是：一、業力生；二、願力生；三、定力生；四、通力生。『業力生』是指信行地的菩薩，業力自在，隨自己想去的地方而受生的緣故。『願力生』是指進入大地的菩薩，願力自在，爲了成熟他人而受畜生等生的緣故。『定力生』是指得到定的菩薩，定力自在，捨棄上界而下生於此的緣故。『通力生』是指得到神通的菩薩，通力自在，能夠在兜率天（Tushita Heaven）等地方示現各種形象。
【English Translation】 English version: Next, we will discuss the five kinds of supreme minds of a Bodhisattva. The verse says: 'Love's fruit and roots of good, Nirvana desiring them to gain; Unpurified, purified, supremely purified, Referring to those in the various stages (bhumis).' Explanation: The five supreme minds are: 1. Supreme mind of joy (樂極大心); 2. Supreme mind of benefit (利極大心); 3. Supreme mind of the unpurified (未凈極大心); 4. Supreme mind of the purified (已凈極大心); 5. Supreme mind of the supremely purified (極凈極大心). 'Love's fruit' refers to the supreme mind of joy, because it enables sentient beings to attain the fruit of love in future lives. 'Roots of good' refers to the supreme mind of benefit, because it enables sentient beings to practice various good deeds in the present and attain Nirvana. 'Unpurified' refers to the supreme mind of the unpurified, which is the Bodhisattva in the stage of faith and practice (信行地). 'Purified' refers to the supreme mind of the purified, which is the Bodhisattva from the first to the seventh stage (初地至七地). 'Supremely purified' refers to the supreme mind of the supremely purified, which is the Bodhisattva in the last three stages (后三地). The five kinds of supreme minds of a Bodhisattva have been discussed. Next, we will discuss the four ways a Bodhisattva gathers sentient beings. The verse says: 'Desire for joy and equality, Enhancement and retinue; With these four minds in the various stages, They gather all living beings.' Explanation: The four ways of gathering sentient beings are: 1. Gathering with the mind of desire for joy (欲樂心攝), because it is gathered with the Bodhi mind (菩提心). 2. Gathering with the mind of equality (平等心攝), because entering the first stage (初地) attains the gathering with the mind of equality between oneself and others. 3. Gathering with the mind of enhancement (增上心攝), because residing in a dominant position gathers with the power of freedom. 4. Gathering with the mind of retinue (徒眾心攝), because it gathers and accomplishes one's own disciples. The four ways a Bodhisattva gathers sentient beings have been discussed. Next, we will discuss the four kinds of rebirths of a Bodhisattva. The verse says: 'Karmic force and aspirational force, The force of Samadhi and also the force of supernormal powers; Relying on these four kinds of forces, Bodhisattvas are reborn.' Explanation: The four kinds of rebirths are: 1. Rebirth by karmic force (業力生); 2. Rebirth by aspirational force (願力生); 3. Rebirth by the force of Samadhi (定力生); 4. Rebirth by the force of supernormal powers (通力生). 'Rebirth by karmic force' refers to the Bodhisattva in the stage of faith and practice (信行地), whose karmic force is free and reborn wherever they desire. 'Rebirth by aspirational force' refers to the Bodhisattva who has entered the great stages (大地), whose aspirational force is free and reborn as animals, etc., to mature others. 'Rebirth by the force of Samadhi' refers to the Bodhisattva who has attained Samadhi (定), whose force of Samadhi is free, abandoning the upper realms and being reborn below. 'Rebirth by the force of supernormal powers' refers to the Bodhisattva who has attained supernormal powers (神通), whose force of supernormal powers is free and able to manifest various forms in Tushita Heaven (兜率天), etc.
而受生故。已說菩薩四種受生。次說菩薩十一住相。偈曰。
證空證業果 住禪住覺分 觀諦觀緣起 無相無功用 化力凈二門 及以菩提凈 以此諸所說 立地相應知
釋曰。十一住者即十一地。住者名地故。證空者顯初住相。多住人法二無我故。證業果者顯第二住相。證業及果不壞能護戒故。住禪者顯第三住相。能生欲界而不退禪故。住覺分者顯第四住相。能入生死而不捨覺分故。觀諦者顯第五住相。以明教化惱唯惱心以我無故。觀緣起者顯第六住相。能不起染心而依緣起受生故。無相者顯第七住相。行雖功用而上參一道多住無相故。無功用者顯第八住相。雖凈佛土而無起作多住無功用故。化力者顯第九住相。四辯自在能成熟一切眾生故。凈二門者顯第十住相。三昧門陀羅尼門極清凈故。凈菩提者顯第十一住相。一切智障斷究竟故。已說菩薩十一住相。次說菩薩依地立名。偈曰。
初三三行凈 次三三慢斷 后三覺舍化 第十有四名
釋曰。於十地中建立十菩薩名。初三三行凈者。初地名見凈。菩薩得人法二見對治智故。第二地名戒凈。菩薩微細犯垢永無體故。第三地名定凈。菩薩諸禪三昧得不退故。次三三慢斷者。第四地名斷法門異慢。菩薩于諸經法破起差別慢故。
【現代漢語翻譯】 現代漢語譯本：因為受生的緣故。前面已經說了菩薩四種受生方式。接下來講述菩薩的十一種住相。偈語說：
『證悟空性證業果，安住禪定住覺分， 觀察真諦觀緣起，無相無功用， 化度之力凈二門，以及清凈菩提心， 依此諸所說內容，安立於地應知曉。』
解釋：十一種住相即是十一地。住即是地的意思。『證悟空性』顯示初住之相。因為多數安住於人無我和法無我。『證業果』顯示第二住之相。因為證悟業及果不壞，能夠守護戒律。『安住禪定』顯示第三住之相。能夠往生欲界而不退失禪定。『住覺分』顯示第四住之相。能夠進入生死輪迴而不捨棄覺悟的各個組成部分（覺分）。『觀察真諦』顯示第五住之相。因為明白教化所惱，僅僅是惱亂內心，因為沒有我的緣故。『觀察緣起』顯示第六住之相。能夠不生起染污之心，而依隨緣起受生。『無相』顯示第七住之相。行為雖然有功用，但向上參悟唯一之道，多數安住于無相。『無功用』顯示第八住之相。雖然清凈佛土，但沒有造作，多數安住于無功用。『化度之力』顯示第九住之相。四種辯才自在，能夠成熟一切眾生。『凈二門』顯示第十住之相。三昧門（Samadhi-mukha）和陀羅尼門（Dharani-mukha）極其清凈。『凈菩提』顯示第十一住之相。一切智慧的障礙斷除，達到究竟。前面已經說了菩薩的十一種住相。接下來講述菩薩依據地而立名。偈語說：
『初地三行得清凈，其次三地斷三慢， 后三覺舍與化度，第十具有四種名。』
解釋：在十地中建立十個菩薩的名稱。『初地三行得清凈』，初地名為見凈。菩薩得到對治人法二見的智慧的緣故。第二地名為戒凈。菩薩微細的違犯和污垢永遠沒有本體的緣故。第三地名為定凈。菩薩各種禪定三昧（Samadhi）得到不退轉的緣故。『其次三地斷三慢』，第四地名為斷法門異慢。菩薩對於各種經法破除生起差別之慢的緣故。
【English Translation】 English version: And because of being born. The four kinds of birth of Bodhisattvas have already been discussed. Next, the eleven abodes of Bodhisattvas will be discussed. The verse says:
'Realizing emptiness, realizing the fruit of karma, Abiding in meditation, abiding in the components of enlightenment, Observing the Truth, observing dependent origination, Without characteristics, without effort, The power of transformation, the two gates of purity, And the purity of Bodhi, Based on all that has been said, Know that it corresponds to the grounds.'
Explanation: The eleven abodes are the eleven grounds. 'Abode' means 'ground'. 'Realizing emptiness' reveals the aspect of the first abode, because one mostly abides in the non-self of persons and the non-self of phenomena. 'Realizing the fruit of karma' reveals the aspect of the second abode, because realizing that karma and its fruit are indestructible, one can protect the precepts. 'Abiding in meditation' reveals the aspect of the third abode, because one can be born in the desire realm without regressing from meditation. 'Abiding in the components of enlightenment' reveals the aspect of the fourth abode, because one can enter birth and death without abandoning the components of enlightenment (Bodhyanga). 'Observing the Truth' reveals the aspect of the fifth abode, because one understands that what troubles teaching only troubles the mind, because there is no self. 'Observing dependent origination' reveals the aspect of the sixth abode, because one can avoid generating defiled thoughts and be born according to dependent origination. 'Without characteristics' reveals the aspect of the seventh abode, because although actions have effort, one ascends to comprehend the one path, mostly abiding in the absence of characteristics. 'Without effort' reveals the aspect of the eighth abode, because although purifying the Buddha-land, there is no creation, mostly abiding in the absence of effort. 'The power of transformation' reveals the aspect of the ninth abode, because one has mastery of the four kinds of eloquence and can mature all sentient beings. 'The two gates of purity' reveals the aspect of the tenth abode, because the Samadhi-mukha (三昧門) and Dharani-mukha (陀羅尼門) are extremely pure. 'Pure Bodhi' reveals the aspect of the eleventh abode, because all obstacles to wisdom are cut off, reaching the ultimate. The eleven abodes of Bodhisattvas have already been discussed. Next, the names of Bodhisattvas based on the grounds will be discussed. The verse says:
'In the first three, the three practices are purified, In the next three, the three kinds of pride are cut off, In the last three, enlightenment, relinquishment, and transformation, The tenth has four names.'
Explanation: Establish ten Bodhisattva names within the ten grounds. 'In the first three, the three practices are purified', the first ground is named 'purity of view', because the Bodhisattva obtains the wisdom to counteract the two views of person and phenomena. The second ground is named 'purity of precepts', because the Bodhisattva's subtle transgressions and defilements never have a substance. The third ground is named 'purity of meditation', because the Bodhisattva's various meditations and Samadhis (三昧) are irreversible. 'In the next three, the three kinds of pride are cut off', the fourth ground is named 'cutting off pride in differing Dharma gates', because the Bodhisattva breaks the pride of arising differences in various sutras and Dharmas.
第五地名斷相續異慢。菩薩入十平等心於一切相續得平等故。第六地名斷染凈異慢。菩薩如性本凈客塵故。染能住緣起法。如不起黑白差別見故。后三覺舍化者。第七地名得覺。菩薩住無相力。能唸唸中修三十七覺分故。第八地名行舍。菩薩住無功用無相故。亦名凈土。菩薩方便行與不退地菩薩合故。第九地名化眾生。菩薩能成熟一切眾生故。第十有四名者。一名大神通。菩薩得大神通故。二名滿法身。菩薩具無量三昧門陀羅尼門故。三名能現身。菩薩住兜率天等示相身故。四名受職。菩薩于諸佛所得受職故。已說菩薩依地立名。次說菩薩隨地修學及學果。偈曰。
隨次依前六 見性修三學 隨次依后四 得果有四種
釋曰。隨次依前六見性修三學者。菩薩于初地通達真如。第二地學增上戒。第三地學增上心。第四第五第六地學增上慧。慧有二境。一法實。謂苦等四諦。二緣起。謂逆順觀十二因緣。此二境亦在第二第三地中。是故彼地亦增上慧建立。然第四地中菩提分慧增上。第五地中諦觀慧增上。第六地中緣起觀慧增上。故此三地建立增上慧學。隨次依后四得果有四種者。依第七地得無相有功用住。為第一果。依第八地得無相無功用住。為第二果。依第九地得成熟眾生。為第三果。依第十地得二門
【現代漢語翻譯】 現代漢語譯本 第五地名為斷相續異慢。菩薩進入十種平等心，對於一切相續得到平等之故。 第六地名為斷染凈異慢。菩薩了知自性本凈，客塵所染之故。染能安住于緣起法。如不起黑白差別之見之故。 后三地覺悟並捨棄化度。第七地名為得覺。菩薩安住于無相之力，能于唸唸之中修習三十七道品之故。 第八地名為行舍。菩薩安住于無功用無相之境，因此也名為凈土。菩薩的方便之行與不退轉地的菩薩相合之故。 第九地名為化眾生。菩薩能夠成熟一切眾生之故。 第十地有四個名稱：一名為大神通。菩薩得到大神通之故。二名為滿法身。菩薩具足無量三昧門和陀羅尼門之故。三名為能現身。菩薩安住于兜率天（Tushita Heaven）等，示現各種身相之故。四名為受職。菩薩于諸佛處所得受職之故。 以上已經說明菩薩依地而立名。接下來講述菩薩隨地修學以及學到的果實。偈語說： 『隨次依前六，見性修三學；隨次依后四，得果有四種。』 解釋：隨順次第依靠前六地，見自性而修三學。菩薩于初地通達真如（Tathata）。第二地學習增上戒學。第三地學習增上心學。第四、第五、第六地學習增上慧學。慧有兩種境界：一是法實，即苦等四諦（Four Noble Truths）；二是緣起，即逆觀和順觀十二因緣（Twelve Links of Dependent Origination）。這兩種境界也在第二、第三地中。因此，那兩地也建立增上慧學。然而，第四地中菩提分慧增上，第五地中諦觀慧增上，第六地中緣起觀慧增上。因此這三地建立增上慧學。隨順次第依靠後四地，得到四種果實：依靠第七地，得到無相有功用住，為第一果。依靠第八地，得到無相無功用住，為第二果。依靠第九地，得到成熟眾生，為第三果。依靠第十地，得到二門。
【English Translation】 English version The fifth ground is named 'Severing the Discontinuous Arrogance of Difference'. Because the Bodhisattva enters the ten minds of equality and attains equality in all continuities. The sixth ground is named 'Severing the Arrogance of Difference between Defilement and Purity'. Because the Bodhisattva understands that the self-nature is originally pure, but defiled by adventitious dust. Defilement can abide in the law of dependent origination. It is like not arising the view of black and white differences. The latter three grounds are about awakening and abandoning transformation. The seventh ground is named 'Attaining Awakening'. The Bodhisattva abides in the power of no-form and can cultivate the thirty-seven factors of enlightenment in every moment. The eighth ground is named 'Practice of Abandonment'. The Bodhisattva abides in the state of no-effort and no-form, therefore it is also named Pure Land. Because the Bodhisattva's skillful means practice is united with the Bodhisattvas of the non-retreating ground. The ninth ground is named 'Transforming Sentient Beings'. Because the Bodhisattva can mature all sentient beings. The tenth ground has four names: The first is 'Great Supernormal Power'. Because the Bodhisattva attains great supernormal power. The second is 'Full Dharma Body'. Because the Bodhisattva possesses countless Samadhi gates and Dharani gates. The third is 'Ability to Manifest Bodies'. Because the Bodhisattva abides in the Tushita Heaven (兜率天) and manifests various forms. The fourth is 'Receiving Ordination'. Because the Bodhisattva receives ordination from all the Buddhas. The above has explained the names of the Bodhisattvas based on the grounds. Next, we will discuss the Bodhisattva's cultivation and the fruits attained on each ground. The verse says: 'Following the order, relying on the first six, seeing the nature and cultivating the three learnings; following the order, relying on the last four, attaining four kinds of fruits.' Explanation: Following the order, relying on the first six grounds, seeing the self-nature and cultivating the three learnings. The Bodhisattva penetrates Suchness (真如, Tathata) in the first ground. In the second ground, they learn the increased discipline. In the third ground, they learn the increased mind. In the fourth, fifth, and sixth grounds, they learn the increased wisdom. Wisdom has two realms: one is the reality of the Dharma, which is the Four Noble Truths (四諦); the other is dependent origination, which is the twelve links of dependent origination (十二因緣) in reverse and forward order. These two realms are also present in the second and third grounds. Therefore, the increased wisdom learning is also established in those two grounds. However, in the fourth ground, the wisdom of the Bodhi factors increases; in the fifth ground, the wisdom of contemplating the truths increases; in the sixth ground, the wisdom of contemplating dependent origination increases. Therefore, these three grounds establish the increased wisdom learning. Following the order, relying on the last four grounds, four kinds of fruits are attained: Relying on the seventh ground, one attains abiding in no-form with effort, which is the first fruit. Relying on the eighth ground, one attains abiding in no-form without effort, which is the second fruit. Relying on the ninth ground, one attains maturing sentient beings, which is the third fruit. Relying on the tenth ground, one attains the two gates.
成熟。為第四果。已說隨地修學及學果。次說菩薩隨地修習無流五陰。偈曰。
見性凈三身 亦在前六地 餘地淨餘二 遠離五障故
釋曰。初地見性如前解。第二地中戒身清凈。第三地中定身清凈。第四第五第六地中慧身清凈。后四地及佛地解脫身解脫知見身清凈。由離五障故。五障者。第七地中以執相無知為障。第八地中以功用無知為障。第九地中以不能化生無知為障。第十地中以未凈二門無知為障。佛地中以礙障無知為障謂此無知能礙聲聞緣覺境界智諸佛知一切境無礙。由解脫此障故。已說菩薩隨地修無流五陰。次說菩薩隨地成就未成就。偈曰。
未成就成就 成復未成成 如地建立知 分別無分別
釋曰。未成就成就者。彼信行地是未成就。自余諸地是名成就。成復未成成者。於前成就地中復有未成就成就。七地已還名未成就。有功用故。八地已上是名成就。無功用故。問前說歡喜地亦是成就。此義云何。答如地建立知分別無分別。此由於地建立中知唯分別。於此分別亦無分別。所執能執俱無體故。約此義故說名成就。偈曰。
應知諸地中 修習及成就 此二不思議 諸佛境界故
釋曰。菩薩于諸地中各有修習及成就。應知地地皆不可思議。由諸菩薩內自
【現代漢語翻譯】 現代漢語譯本：成熟，指第四果（Arhatship，阿羅漢果）。前面已經講過隨各個階段的修學以及學果，接下來講菩薩隨各個階段修習無漏五陰。偈頌說： 『見性凈三身，亦在前六地，餘地淨餘二，遠離五障故。』 解釋：初地（歡喜地，Pramudita）見性如前面所解釋的。第二地（離垢地，Vimala）中戒身清凈。第三地（發光地，Prabhakari）中定身清凈。第四地（焰慧地，Arcismati）、第五地（極難勝地，Sudurjaya）、第六地（現前地，Abhimukhi）中慧身清凈。后四地（遠行地，Duramgama；不動地，Acala；善慧地，Sadhumati；法雲地，Dharmamegha）以及佛地（Buddhabhumi）解脫身、解脫知見身清凈，因為遠離五種障礙的緣故。五障指的是：第七地（遠行地，Duramgama）中以執著于相的無知為障礙；第八地（不動地，Acala）中以功用方面的無知為障礙；第九地（善慧地，Sadhumati）中以不能化生方面的無知為障礙；第十地（法雲地，Dharmamegha）中以未清凈二門（智慧門和方便門）的無知為障礙；佛地（Buddhabhumi）中以礙障無知為障礙，這種無知能夠障礙聲聞（Sravaka）、緣覺（Pratyekabuddha）境界的智慧，而諸佛（Buddha）知一切境界沒有障礙，因為解脫了這種障礙的緣故。前面已經講過菩薩隨各個階段修無漏五陰，接下來講菩薩隨各個階段成就與未成就。偈頌說： 『未成就成就，成復未成成，如地建立知，分別無分別。』 解釋：未成就成就指的是，信行地是未成就，其餘各個地都稱為成就。成復未成成指的是，在前面成就的各個地中，又有未成就和成就。七地（遠行地，Duramgama）之前稱為未成就，因為有功用的緣故。八地（不動地，Acala）以上稱為成就，因為沒有功用的緣故。問：前面說歡喜地（Pramudita）也是成就，這是什麼意思？答：如地建立知，分別無分別。這是由於在地的建立中知道唯有分別，對於這種分別也沒有分別，因為所執著的和能執著的都沒有實體。根據這個意義，所以說名為成就。偈頌說： 『應知諸地中，修習及成就，此二不思議，諸佛境界故。』 解釋：菩薩在各個地中各有修習和成就，應該知道各個地都不可思議，因為諸菩薩內在的……
【English Translation】 English version: Maturity refers to the fourth fruit (Arhatship). Having discussed the cultivation and fruits of learning at each stage, next we discuss the Bodhisattva's cultivation of the undefiled five skandhas (form, feeling, perception, mental formations, and consciousness) at each stage. The verse says: 'Seeing the nature purifies the three bodies, also in the first six grounds; the remaining grounds purify the remaining two, because they are far from the five obstacles.' Explanation: Seeing the nature in the first ground (Pramudita, Joyful Ground) is as explained before. In the second ground (Vimala, Stainless Ground), the body of precepts is purified. In the third ground (Prabhakari, Luminous Ground), the body of samadhi (concentration) is purified. In the fourth ground (Arcismati, Radiant Ground), fifth ground (Sudurjaya, Difficult to Conquer Ground), and sixth ground (Abhimukhi, Face to Face Ground), the body of wisdom is purified. In the last four grounds (Duramgama, Far Going Ground; Acala, Immovable Ground; Sadhumati, Good Wisdom Ground; Dharmamegha, Cloud of Dharma Ground) and the Buddha Ground (Buddhabhumi), the body of liberation and the body of knowledge and vision of liberation are purified, because they are far from the five obstacles. The five obstacles refer to: in the seventh ground (Duramgama, Far Going Ground), ignorance of attachment to characteristics is an obstacle; in the eighth ground (Acala, Immovable Ground), ignorance of effort is an obstacle; in the ninth ground (Sadhumati, Good Wisdom Ground), ignorance of the inability to manifest is an obstacle; in the tenth ground (Dharmamegha, Cloud of Dharma Ground), ignorance of the uncleared two gates (wisdom and skillful means) is an obstacle; in the Buddha Ground (Buddhabhumi), obstructive ignorance is an obstacle, which can obstruct the wisdom of the Sravaka (Hearer) and Pratyekabuddha (Solitary Realizer) realms, while the Buddhas (Buddha) know all realms without obstruction, because they are liberated from this obstacle. Having discussed the Bodhisattva's cultivation of the undefiled five skandhas at each stage, next we discuss the Bodhisattva's accomplishment and non-accomplishment at each stage. The verse says: 'Non-accomplishment becomes accomplishment, accomplishment again becomes non-accomplishment, like knowing the establishment of the ground, distinguishing without distinguishing.' Explanation: Non-accomplishment becomes accomplishment refers to the ground of faith and practice being non-accomplishment, and the remaining grounds are called accomplishment. Accomplishment again becomes non-accomplishment refers to, in the previously accomplished grounds, there is again non-accomplishment and accomplishment. Before the seventh ground (Duramgama, Far Going Ground) is called non-accomplishment, because there is effort. From the eighth ground (Acala, Immovable Ground) onwards is called accomplishment, because there is no effort. Question: Previously it was said that the Joyful Ground (Pramudita) is also accomplishment, what does this mean? Answer: Like knowing the establishment of the ground, distinguishing without distinguishing. This is because in the establishment of the ground, it is known that there is only distinguishing, and there is no distinguishing for this distinguishing, because what is grasped and what can grasp have no substance. According to this meaning, it is called accomplishment. The verse says: 'It should be known that in all the grounds, cultivation and accomplishment, these two are inconceivable, because they are the realm of the Buddhas.' Explanation: Bodhisattvas have cultivation and accomplishment in each ground, it should be known that each ground is inconceivable, because the inner self of the Bodhisattvas...
證覺是諸佛所知非餘人境界故。已說菩薩隨地成就未成就。次說菩薩入地十種相。偈曰。
明信及無劣 無怯亦無待 通達及平等 離偏亦離著 及以知方便 亦在聖眾生 如此十種相 地地皆圓滿
釋曰。入地菩薩地地皆有十相。何者為十。一明信。二無劣。三無怯。四無待。五通達。六平等。七離偏。八離著。九知方便。十聖眾生。明信者。于自地得明。于諸法中除無知故。於他地得信。於後諸地生愿樂故。無劣者。聞深妙法不驚怖故。無怯者。行難行行極勇猛故。無待者。起自地行不待教故。通達者。他地方便能起故平等者。普于眾生同自心故。離偏者。耳聞譭譽無高下故。離著者。得輪王等位無愛染故。知方便者。知諸法不可得為佛方便故聖眾生者。諸佛徒眾恒在生故。此等十相地地皆具應知。已說菩薩入地十種相。次說菩薩地中十度相。偈曰。
有欲無六障 其次無亂慧 不漂亦不回 事友及供養 迴向將生勝 修善與戲通 功德藏如是 佛子十六相
釋曰。諸菩薩于諸地中得十度有十六相。何者十六。一有欲樂。行諸度故。二無慳。離施障故。三無違。離戒障故。四無恚。離忍障故。五無懈。離進障故。六慈悲。離定障故。慈悲能與樂拔苦。是瞋惱對
【現代漢語翻譯】 現代漢語譯本：證覺（Zhengjue，指通過修行獲得的覺悟）是諸佛所知，不是其他人所能達到的境界。前面已經說了菩薩隨各個階段成就或未成就的情況。接下來講述菩薩進入各個階段的十種相狀。偈語說： 『明信及無劣，無怯亦無待，通達及平等，離偏亦離著，及以知方便，亦在聖眾生，如此十種相，地地皆圓滿。』 解釋：進入各個階段的菩薩，在每個階段都有十種相狀。是哪十種呢？一是明信，二是沒有自卑感，三是沒有怯懦，四是沒有等待，五是通達，六是平等，七是遠離偏頗，八是遠離執著，九是知道方便法門，十是身處聖眾之中。明信，是指在自己所處的階段獲得明悟，在諸法中去除無知。對於其他階段則產生信心，對於後面的階段產生願望和喜樂。沒有自卑感，是指聽到深奧微妙的佛法不會驚慌恐懼。沒有怯懦，是指在修行艱難的法門時極其勇猛。沒有等待，是指發起自己所處階段的修行，不需要等待教導。通達，是指對於其他階段的方便法門也能運用。平等，是指普遍地對待眾生如同對待自己。遠離偏頗，是指聽到讚揚或詆譭，內心沒有高低之分。遠離執著，是指即使得到轉輪王的地位，也不會產生貪愛。知道方便法門，是指知道諸法不可得，從而為成佛提供方便。身處聖眾之中，是指諸佛的弟子常常出現在身邊。這十種相狀在每個階段都具備，應當知曉。前面已經說了菩薩進入各個階段的十種相狀，接下來講述菩薩在各個階段的十度（Dashadu，指菩薩修行的十種法門）的十六種相狀。偈語說： 『有欲無六障，其次無亂慧，不漂亦不回，事友及供養，迴向將生勝，修善與戲通，功德藏如是，佛子十六相。』 解釋：諸位菩薩在各個階段獲得十度時，有十六種相狀。是哪十六種呢？一是具有欲樂，樂於修行各種法門。二是沒有慳吝，遠離佈施的障礙。三是沒有違犯，遠離持戒的障礙。四是沒有嗔恚，遠離忍辱的障礙。五是沒有懈怠，遠離精進的障礙。六是具有慈悲心，遠離禪定的障礙。慈悲心能夠給予眾生快樂，拔除眾生的痛苦，是嗔恚的對治。
【English Translation】 English version: Zhengjue (Enlightenment, referring to the awakening obtained through practice) is known by all Buddhas and is not a state that others can reach. It has already been said about the situations where Bodhisattvas achieve or do not achieve according to each stage. Next, we will talk about the ten characteristics of Bodhisattvas entering each stage. The verse says: 'Clarity and faith, without inferiority, without fear, without waiting, thorough understanding and equality, detachment from bias and attachment, and knowing skillful means, also being among the holy beings, these ten characteristics are all complete in each stage.' Explanation: Bodhisattvas who enter each stage have ten characteristics in each stage. What are these ten? First is clarity and faith, second is without inferiority, third is without fear, fourth is without waiting, fifth is thorough understanding, sixth is equality, seventh is detachment from bias, eighth is detachment from attachment, ninth is knowing skillful means, and tenth is being among the holy beings. Clarity and faith means obtaining clarity in one's own stage and removing ignorance in all dharmas. For other stages, faith arises, and for the later stages, desire and joy arise. Without inferiority means not being alarmed or afraid when hearing profound and subtle Buddhist teachings. Without fear means being extremely brave when practicing difficult dharmas. Without waiting means initiating the practice of one's own stage without waiting for instruction. Thorough understanding means being able to use the skillful means of other stages. Equality means treating all beings universally as one treats oneself. Detachment from bias means having no high or low distinction in one's heart when hearing praise or slander. Detachment from attachment means not developing greed even when obtaining the position of a Chakravarti King. Knowing skillful means means knowing that all dharmas are unattainable, thereby providing convenience for becoming a Buddha. Being among the holy beings means that the disciples of all Buddhas often appear nearby. These ten characteristics are all present in each stage and should be known. It has already been said about the ten characteristics of Bodhisattvas entering each stage. Next, we will talk about the sixteen characteristics of the ten Paramitas (Dashadu, referring to the ten practices of Bodhisattvas) in each stage of Bodhisattvas. The verse says: 'Having desire without the six hindrances, next without confused wisdom, not drifting nor turning back, serving friends and making offerings, dedicating to generate excellence, cultivating goodness and being versed in play, the treasure of merit is thus, the sixteen characteristics of a Buddha's disciple.' Explanation: When all Bodhisattvas obtain the ten Paramitas in each stage, there are sixteen characteristics. What are these sixteen? First is having desire and joy, being happy to practice various dharmas. Second is without stinginess, being free from the hindrance of giving. Third is without violation, being free from the hindrance of upholding precepts. Fourth is without anger, being free from the hindrance of patience. Fifth is without laziness, being free from the hindrance of diligence. Sixth is having loving-kindness and compassion, being free from the hindrance of meditation. Loving-kindness and compassion can give beings happiness and remove their suffering, and are the antidote to anger.
治。由定得故。七無惡慧。離慧障故。惡慧有三。謂自性分別。隨憶分別。顯示分別。此能斷故。八無亂慧。離異乘心故。九不漂不為人天勝樂醉其心故。十不回不為不成就苦及難行苦退其心故。十一事友。依佛所示善知識聞大乘故。十二供養。供養三寶故。十三迴向善巧方便故十四生勝。此顯愿波羅蜜相。離八難處不離諸佛菩薩故。十五修善此顯力波羅蜜相。無間修諸善根故。十六戲通此顯智波羅蜜相。遊戲諸大神通功德故。菩薩若得此相。則為一切眾中上首。是名佛子十六相。已說菩薩地中十度相。次說菩薩度度五功德。偈曰。
地地升進時 度度有五德 二及二及一 應知止觀俱
釋曰。地地升進時度度有五德者。菩薩於一一地修一一度。於一一度皆具五種功德。何者為五。一滅習。二得猗。三圓明。四相起。五廣因。滅習者。一一剎那滅除依中習氣聚故。得猗者。離種種相得法樂故。圓明者。遍知一切種不作分段故。相起者。由入大地無分別相生故。廣因者。為滿為凈一切種法身福聚智聚攝令增長故。二及二及一應知止觀俱者。此中應知。初二功德是奢摩他分。次二功德是毗缽舍那分。第五功德是俱分。已說菩薩度度五功德。次釋菩薩十地名。偈曰。
見真見利物 此處得歡喜 出
【現代漢語翻譯】 現代漢語譯本：治。由禪定而得的緣故。七、無惡慧（沒有邪惡的智慧）：遠離智慧的障礙的緣故。惡慧有三種，即自性分別（對事物本質的錯誤認知），隨憶分別（跟隨記憶的錯誤認知），顯示分別（根據表象的錯誤認知）。因為能夠斷除這些惡慧。八、無亂慧（沒有混亂的智慧）：遠離異端邪說的影響的緣故。九、不漂（不漂流）：不會因為人天道的殊勝快樂而迷惑心智的緣故。十、不回（不退轉）：不會因為不能成就的痛苦以及難以忍受的苦行而退失菩提心的緣故。十一、事友（親近善友）：依止佛陀所開示的善知識，聽聞大乘佛法的緣故。十二、供養：供養佛、法、僧三寶的緣故。十三、迴向：善於運用迴向的方便法門的緣故。十四、生勝（殊勝的轉生）：這顯示了願波羅蜜（發願的圓滿）的相。遠離八難之處，不離開諸佛菩薩的緣故。十五、修善：這顯示了力波羅蜜（力量的圓滿）的相。不間斷地修習各種善根的緣故。十六、戲通（神通遊戲）：這顯示了智波羅蜜（智慧的圓滿）的相。能夠自在地運用各種大的神通功德的緣故。菩薩如果得到這些相，那麼就能成為一切大眾中的領袖。這就是佛子的十六種相。已經說完了菩薩地中的十度（十種波羅蜜）的相。接下來解說菩薩度（波羅蜜）的五種功德。偈頌說： 『地地升進時，度度有五德，二及二及一，應知止觀俱。』 解釋：『地地升進時度度有五德者』，菩薩在每一地修習一種波羅蜜，在每一種波羅蜜中都具備五種功德。哪五種呢？一、滅習（滅除習氣），二、得猗（獲得依靠），三、圓明（圓滿明瞭），四、相起（生起妙相），五、廣因（廣種善因）。滅習是指，在每一個剎那滅除依附於其中的習氣積聚的緣故。得猗是指，遠離種種虛妄的表相，獲得佛法的快樂的緣故。圓明是指，普遍地瞭解一切種智，不作片面分割的緣故。相起是指，由於進入到廣大的境界，沒有分別的相產生的緣故。廣因是指，爲了圓滿和清凈一切種類的法身福德積聚和智慧積聚，攝取並令其增長的緣故。『二及二及一應知止觀俱者』，這裡應該知道，最初的兩種功德屬於奢摩他（止）的部分，接下來的兩種功德屬於毗缽舍那（觀）的部分，第五種功德屬於止觀共同的部分。已經說完了菩薩度（波羅蜜）的五種功德。接下來解釋菩薩十地的名稱。偈頌說： 『見真見利物，此處得歡喜，出』
【English Translation】 English version: Healed. Because it is obtained through Samadhi (meditative concentration). Seventh, No Evil Wisdom: Because it is free from the hindrance of wisdom. There are three types of evil wisdom: namely, self-nature discrimination (erroneous perception of the essence of things), following-memory discrimination (erroneous perception following memory), and display discrimination (erroneous perception based on appearances). Because one can sever these evil wisdoms. Eighth, No Confused Wisdom: Because it is free from the influence of heretical views. Ninth, Not Drifting: Because one's mind is not deluded by the superior pleasures of humans and devas (heavenly beings). Tenth, Not Turning Back: Because one's Bodhi mind does not retreat due to the suffering of non-achievement and the unbearable ascetic practices. Eleventh, Serving Friends: Because one relies on the virtuous teachers shown by the Buddha and hears the Mahayana Dharma. Twelfth, Making Offerings: Because one makes offerings to the Triple Gem (Buddha, Dharma, Sangha). Thirteenth, Dedicating Merit: Because one is skilled in using the expedient method of dedicating merit. Fourteenth, Superior Rebirth: This reveals the aspect of the Perfection of Vow (Pranidhana Paramita). Because one is far from the eight difficult states and does not leave the Buddhas and Bodhisattvas. Fifteenth, Cultivating Goodness: This reveals the aspect of the Perfection of Strength (Bala Paramita). Because one continuously cultivates various roots of goodness. Sixteenth, Playful Penetration: This reveals the aspect of the Perfection of Wisdom (Jnana Paramita). Because one can freely use various great supernatural powers and merits. If a Bodhisattva obtains these aspects, then he can become the leader among all the assemblies. These are the sixteen aspects of a Buddha's son. The aspects of the ten Perfections (ten Paramitas) in the Bodhisattva grounds have been explained. Next, the five merits of the Bodhisattva's Perfections (Paramitas) will be explained. The verse says: 'When progressing through the grounds, each Perfection has five merits; two, and two, and one, one should know that cessation and contemplation are both included.' Explanation: 'When progressing through the grounds, each Perfection has five merits' means that when a Bodhisattva cultivates one Perfection in each ground, each Perfection possesses five kinds of merits. What are the five? First, extinguishing habits; second, obtaining reliance; third, complete clarity; fourth, arising of characteristics; fifth, expanding causes. Extinguishing habits refers to extinguishing the accumulation of habitual tendencies that are attached to it in every moment. Obtaining reliance refers to being free from various false appearances and obtaining the joy of the Dharma. Complete clarity refers to universally understanding all aspects of wisdom without making partial divisions. Arising of characteristics refers to the arising of non-discriminating characteristics due to entering into the vast realm. Expanding causes refers to gathering and increasing all kinds of Dharmakaya (Dharma body) merit and wisdom accumulations in order to perfect and purify them. 'Two, and two, and one, one should know that cessation and contemplation are both included' means that one should know that the first two merits belong to the part of Samatha (calm abiding), the next two merits belong to the part of Vipassana (insight), and the fifth merit belongs to the common part of both Samatha and Vipassana. The five merits of the Bodhisattva's Perfections (Paramitas) have been explained. Next, the names of the ten Bodhisattva grounds will be explained. The verse says: 'Seeing the truth, seeing the benefit of beings, here one obtains joy, emerging.'
犯出異心 是名離垢地 求法持法力 作明故名明 惑障智障薪 能燒是焰慧 難退有二種 能退故難勝 不住二法觀 恒現名現前 雜道鄰一道 遠去名遠行 相想無相想 動無不動地 四辯智力巧 說善稱善慧 二門如雲遍 雨法名法雲
釋曰。見真見利物此處得歡喜者。菩薩于初地中一見真如。謂見自利。昔曾未見今時始見。去菩提近故。二見利物。謂見利他。一一剎那能成熟百眾生故。由此二見起勝歡喜故名歡喜地出犯出異心是名離垢地者。菩薩於二地中出二種垢。一出犯戒垢。二出起異乘心垢。由出二垢故名離垢地。如十地經說我等應得應凈一切種智故勤精進。求法持法力作明故名明者。菩薩於三地中得三昧自在力。于無量佛法能求能持。得大法明為他作明。由能以法自明明他故名明地。惑障智障薪能燒是焰慧者。菩薩於四地中以菩提分慧為焰自性。以惑智二障為薪自性。此地菩薩能起慧焰燒二障薪故名焰慧地。難退有二種能退故難勝者。菩薩於五地中有二種難。一勤化眾生心無惱難。二眾生不從化心無惱難。此地菩薩能退二難於難得勝故名難勝地。不住二法觀恒現名現前者。菩薩於六地中依般若力。能不住生死涅槃二法。如此觀慧恒現在前故名現前地。雜道鄰
【現代漢語翻譯】 現代漢語譯本 『犯出異心』（生起不同的想法），這被稱為『離垢地』（Vimalaprabha）。 『求法持法力』（尋求佛法並持有佛法的力量），『作明故名明』（因為能帶來光明所以稱為明地）。 『惑障智障薪』（煩惱障和智慧障如同薪柴），『能燒是焰慧』（能夠焚燒它們的是焰慧）。 『難退有二種』（有兩種難以退轉的情況），『能退故難勝』（能夠克服退轉，所以稱為難勝地）。 『不住二法觀』（不住于兩種對立的觀點），『恒現名現前』（智慧恒常顯現，所以稱為現前地）。 『雜道鄰一道』（雜亂的道路鄰近唯一的道路），『遠去名遠行』（遠離雜亂的道路，所以稱為遠行地）。 『相想無相想』（有相的念頭和無相的念頭），『動無不動地』（動搖和不動的狀態）。 『四辯智力巧』（四種辯才、智慧和技巧），『說善稱善慧』（善於說法，所以稱為善慧地）。 『二門如雲遍』（兩種法門像云一樣普及），『雨法名法雲』（降下佛法的雨水，所以稱為法雲地）。
解釋：『見真見利物此處得歡喜者』（在此地見到真理並利益眾生而獲得歡喜）。菩薩在初地（歡喜地，Pramudita）中初次見到真如（Tathata），即見到自利。過去未曾見過，現在才開始見到，因為接近菩提（Bodhi）的緣故。『二見利物』（其次是見到利益眾生），即見到利他。每一個剎那都能成熟百位眾生。由於這兩種見解而生起殊勝的歡喜，所以稱為歡喜地。『出犯出異心是名離垢地者』（去除違犯和異心，所以稱為離垢地）。菩薩在二地（離垢地，Vimala）中去除兩種垢染：一是去除犯戒的垢染，二是去除生起異乘之心的垢染。由於去除這兩種垢染，所以稱為離垢地。如《十地經》（Dashabhumika Sutra）所說：『我等應得應凈一切種智故勤精進』（我們應當爲了獲得和凈化一切種智而勤奮精進）。『求法持法力作明故名明者』（尋求佛法、持有佛法的力量，並帶來光明，所以稱為明地）。菩薩在三地（明地，Prabhakari）中獲得三昧（Samadhi）自在力，對於無量佛法能夠尋求和持有，獲得大法光明，為他人帶來光明。由於能夠以佛法使自己和他人明白，所以稱為明地。『惑障智障薪能燒是焰慧者』（煩惱障和智慧障如同薪柴，能夠焚燒它們的是焰慧）。菩薩在四地（焰慧地，Archishmati）中以菩提分慧為火焰的自性，以煩惱障和智慧障為薪柴的自性。此地的菩薩能夠生起智慧之火，焚燒兩種障礙的薪柴，所以稱為焰慧地。『難退有二種能退故難勝者』（有兩種難以退轉的情況，能夠克服退轉，所以稱為難勝地）。菩薩在五地（難勝地，Sudurjaya）中有兩種困難：一是勤奮教化眾生而心中沒有惱怒的困難，二是眾生不接受教化而心中沒有惱怒的困難。此地的菩薩能夠克服這兩種困難，在困難中取得勝利，所以稱為難勝地。『不住二法觀恒現名現前者』（不住于兩種對立的觀點，智慧恒常顯現，所以稱為現前地）。菩薩在六地（現前地，Abhimukhi）中依靠般若（Prajna）的力量，能夠不住于生死和涅槃兩種對立的法。如此觀慧恒常顯現在前，所以稱為現前地。『雜道鄰 一道』（雜亂的道路鄰近唯一的道路）。
【English Translation】 English version 'Generating different thoughts' is called 'Vimalaprabha' (stainless light ground). 'Seeking the Dharma and holding the power of the Dharma', 'because it brings light, it is called Prabhakari (luminous ground)'. 'Affliction obstacles and wisdom obstacles are like firewood', 'that which can burn them is Archishmati (flaming wisdom)'. 'There are two kinds of difficult retrogression', 'being able to retreat, therefore Sudurjaya (difficult to conquer)'. 'Not dwelling in the contemplation of two dharmas', 'constantly appearing is called Abhimukhi (manifest ground)'. 'Mixed paths are adjacent to the one path', 'going far away is called Duramgama (far-reaching ground)'. 'Thoughts of form and thoughts of formlessness', 'the ground of movement and non-movement'. 'Four kinds of eloquence, wisdom, and skill', 'speaking well is called Sadhumati (good wisdom)'. 'Two doors pervade like clouds', 'raining Dharma is called Dharmamegha (Dharma cloud)'.
Explanation: 'Seeing the truth and benefiting beings, one obtains joy here.' The Bodhisattva in the first ground (Pramudita, Joyful Ground) first sees Suchness (Tathata), which is seeing self-benefit. Having never seen it before, now one begins to see it, because it is close to Bodhi (Enlightenment). 'Secondly, seeing the benefit of beings' is seeing benefiting others. In each moment, one can mature hundreds of beings. Because of these two views, one arises with supreme joy, therefore it is called the Joyful Ground. 'Removing offenses and different thoughts is called Vimala (stainless ground).' The Bodhisattva in the second ground (Vimala, Stainless Ground) removes two kinds of defilements: first, removing the defilement of breaking precepts; second, removing the defilement of arising thoughts of other vehicles. Because of removing these two defilements, it is called the Stainless Ground. As the Dashabhumika Sutra (Ten Grounds Sutra) says: 'We should diligently strive to obtain and purify all-knowing wisdom.' 'Seeking the Dharma, holding the power of the Dharma, and bringing light, therefore it is called Prabhakari (luminous ground).' The Bodhisattva in the third ground (Prabhakari, Luminous Ground) obtains the power of Samadhi (concentration), and is able to seek and hold immeasurable Dharmas, obtaining great Dharma light, bringing light to others. Because one is able to make oneself and others understand through the Dharma, it is called the Luminous Ground. 'Affliction obstacles and wisdom obstacles are like firewood, that which can burn them is Archishmati (flaming wisdom).' The Bodhisattva in the fourth ground (Archishmati, Flaming Wisdom Ground) takes the wisdom of the Bodhi-constituents as the nature of the flame, and takes affliction obstacles and wisdom obstacles as the nature of firewood. The Bodhisattva in this ground is able to generate the fire of wisdom, burning the firewood of the two obstacles, therefore it is called the Flaming Wisdom Ground. 'There are two kinds of difficult retrogression, being able to retreat, therefore Sudurjaya (difficult to conquer).' The Bodhisattva in the fifth ground (Sudurjaya, Difficult to Conquer Ground) has two difficulties: first, the difficulty of diligently teaching beings without anger in the heart; second, the difficulty of beings not accepting teaching without anger in the heart. The Bodhisattva in this ground is able to overcome these two difficulties, achieving victory in difficulties, therefore it is called the Difficult to Conquer Ground. 'Not dwelling in the contemplation of two dharmas, constantly appearing is called Abhimukhi (manifest ground).' The Bodhisattva in the sixth ground (Abhimukhi, Manifest Ground), relying on the power of Prajna (wisdom), is able to not dwell in the two opposing dharmas of Samsara (birth and death) and Nirvana. Such contemplative wisdom constantly appears before one, therefore it is called the Manifest Ground. 'Mixed paths are adjacent to the one path.'
一道遠去名遠行者。菩薩於七地中近一乘道故名遠去。問誰是遠去。答功用方便究竟此遠能去。由此遠去故名遠行地。相想無相想動無不動地者。菩薩於八地中有相想及無相有功用想二想俱不能動。由無此動故。故名不動地。四辯智力巧說善稱善慧者。菩薩於九地中四無礙慧最為殊勝。於一剎那頃三千世界所有人天異類異音異義異問。此地菩薩能以一音普答眾問遍斷眾疑。由此說善故名善慧地。二門如雲遍雨法名法雲者。菩薩於十地中由三昧門及陀羅尼門。攝一切聞熏習因。遍滿阿梨耶識中。譬如浮雲遍滿虛空。能以此聞熏習云。於一一剎那。於一一相。於一一好。於一一毛孔。雨無量無邊法雨。充足一切可化眾生。由能如雲雨法故名法雲地。問釋別名已。云何名住云何名地。偈曰。
為集諸善根 樂住故說住 數數數無畏 復以地為名
釋曰。為集諸善根樂住故名住者。諸菩薩為成就種種善根。於一切時樂住一切地。是故諸地說名為住。數數數無畏復以地為名者。步彌耶名為地。步者數數義。彌者實數義。耶者無畏義。諸菩薩欲進上地。於一一地中數數斷障礙。數數得功德。是名數數義。地以十數為量。諸菩薩於一一地中知斷爾所障礙。知得爾所功德。知此不虛是名實數義。上地是無畏處。諸菩薩
【現代漢語翻譯】 現代漢語譯本 『一道遠去名遠行者』。菩薩在七地中接近一乘道，所以名為遠去。問：誰是遠去？答：功用方便究竟，此遠能去。由此遠去，所以名為遠行地。『相想無相想動無不動地者』。菩薩在八地中，有相想及無相，有功用想二想都不能動。由於沒有這種動，所以名為不動地。『四辯智力巧說善稱善慧者』。菩薩在九地中，四無礙慧最為殊勝。在一剎那間，三千世界所有的人天、異類、異音、異義、異問，此地菩薩能以一音普遍回答眾問，遍斷眾疑。由此說善，所以名為善慧地。『二門如雲遍雨法名法雲者』。菩薩在十地中，由三昧門及陀羅尼門，攝一切聞熏習因，遍滿阿梨耶識中。譬如浮雲遍滿虛空。能以此聞熏習云，於一一剎那，於一一相，於一一好，於一一毛孔，雨無量無邊法雨，充足一切可化眾生。由於能如雲雨法，所以名為法雲地。問：解釋別名已竟，如何稱作『住』，如何稱作『地』？偈語說： 『為集諸善根，樂住故說住；數數數無畏，復以地為名。』 解釋說：『為集諸善根樂住故名住者』。諸菩薩爲了成就種種善根，於一切時樂住一切地，是故諸地說名為住。『數數數無畏復以地為名者』。步彌耶（Bhumaya）名為地。步（Bhu）者，數數義。彌（Ma）者，實數義。耶（Ya）者，無畏義。諸菩薩欲進上地，於一一地中數數斷障礙，數數得功德，是名數數義。地以十數為量。諸菩薩於一一地中知斷爾所障礙，知得爾所功德，知此不虛，是名實數義。上地是無畏處，諸菩薩
【English Translation】 English version 'One who goes far away is called Far-Going'. The Bodhisattva, in the seventh Bhumi (stage), approaches the One Vehicle path, hence the name Far-Going. Question: Who is the Far-Going? Answer: The ultimate of skillful means and expedient devices, this far can go. Because of this far-going, it is called the Far-Going Bhumi. 'The Bhumi of Immovability is where the appearance of thought and the non-appearance of thought, movement and non-movement, do not move'. The Bodhisattva in the eighth Bhumi, the appearance of thought and non-appearance, the appearance of effort and the two thoughts cannot be moved. Because there is no such movement, it is called the Immovable Bhumi. 'The one with the four kinds of eloquence, wisdom, skillful speech, good reputation, and good wisdom is called Good Wisdom'. The Bodhisattva in the ninth Bhumi, the four unimpeded wisdoms are the most outstanding. In an instant, all the humans and devas, different kinds, different sounds, different meanings, and different questions in the three thousand worlds, the Bodhisattva in this Bhumi can universally answer all questions with one sound and completely cut off all doubts. Because of this skillful speech, it is called the Good Wisdom Bhumi. 'The two gates are like clouds that universally rain Dharma, named Dharma Cloud'. The Bodhisattva in the tenth Bhumi, through the Samadhi gate and the Dharani gate, gathers all the causes of hearing and熏習(xunxi - perfuming by habit), pervading the Alaya consciousness. It is like floating clouds pervading the empty space. With this cloud of hearing and 熏習(xunxi - perfuming by habit), in every moment, in every appearance, in every excellence, in every pore, it rains limitless and boundless Dharma rain, fulfilling all transformable beings. Because it can rain Dharma like clouds, it is called the Dharma Cloud Bhumi. Question: The explanation of the separate names is finished. How is it called 'Dwelling' and how is it called 'Bhumi' (stage)? The verse says: 'For gathering all good roots, it is called Dwelling because of the joy of dwelling; counting, counting, fearlessness, and again it is named Bhumi.' The explanation says: 'It is called Dwelling because of the joy of dwelling for gathering all good roots'. The Bodhisattvas, in order to accomplish various good roots, at all times joyfully dwell in all Bhumis (stages), therefore the Bhumis (stages) are called Dwelling. 'Counting, counting, fearlessness, and again it is named Bhumi'. Bhumaya is called Bhumi (stage). Bhu means counting, counting. Ma means real number. Ya means fearlessness. The Bodhisattvas, wishing to advance to the upper Bhumi (stage), in each Bhumi (stage) repeatedly cut off obstacles and repeatedly gain merits, this is called the meaning of counting, counting. The Bhumi (stage) takes ten as the measure. The Bodhisattvas in each Bhumi (stage) know to cut off so many obstacles, know to gain so many merits, know that this is not false, this is called the meaning of real number. The upper Bhumi (stage) is a place of fearlessness, the Bodhisattvas
畏於自地中退失自他利功德進求上地。是名無畏義。由此三義故名為地。已說菩薩十地名。次說菩薩四種得地差別。偈曰。
由信及由行 由達亦由成 應知諸菩薩 得地有四種
釋曰。四種得地者。一由信得。二由行得。三由通達得。四由成就得。由信者。以信得諸地故。如信地中說。由行者。以正行得諸地故。諸菩薩于大乘法有十種正行。一書寫。二供養。三流傳。四聽受。五轉讀。六教他。七習誦。八解說。九思擇。十修習。此十正行能生無量功德聚。此行得地故名行得。通達者。通達第一義諦。乃至七地名通達。得成就者。八地至佛地名成就得。已說菩薩四種得地。差別次說菩薩四種修行。差別偈曰。
諸度諸覺分 諸通及諸攝 為大亦為小 俱入亦俱成
釋曰。總說一切菩薩行不過四種。一波羅蜜行。二菩提分行。三神通行。四攝生行。說波羅蜜行為求大乘眾生。說菩提分行為求小乘眾生。說神通行為令二種眾生得入佛法。說攝生行為令二種眾產生熟佛法。行住品究竟。
大乘莊嚴經論敬佛品第二十四
釋曰。已說菩薩。行住次說禮佛。功德偈曰。
合心及離心 不離利益心 憐愍諸眾生 救世我頂禮
釋曰。此偈禮如來無量勝功德。合心
者。是慈心。由與樂故。離心者。是悲心。由拔苦故。不離心者。是喜心。由恒悅故。利益心者。是舍心。由無染故。偈曰。
一切障解脫 一切世間勝 一切處遍滿 心脫我頂禮
釋曰。此偈禮如來三處勝功德。一切障解脫者。顯解脫勝。由一切惑障一切智障得解脫故。一切世間勝者。顯制入勝。由心自在隨其所緣隨意轉故。一切處遍滿者。顯遍入勝。由一切境中智遍滿故。由此三義心於三處而得解脫。故說心解脫。偈曰。
能遮彼惑起 亦能害彼惑 染污諸眾生 悲者我頂禮
釋曰。此偈禮如來無諍勝功德能遮彼惑起者。一切眾生應起煩惱。如來凡所作業能令不起亦能害彼惑者。彼惑若已起。如來亦能令起對治方便。若餘人無諍但能令他緣自不起煩惱。而不能令他起對治。如來無諍則不爾。非但令彼不起。亦能令彼起對治是故為勝。染污諸眾生悲者我頂禮者。如來無諍三昧。於一切染污眾生偏起憐愍。是故於彼名為悲者。偈曰。
無功用無著 無礙恒寂靜 能釋一切疑 勝智我頂禮
釋曰。此偈禮如來愿智勝功德。如來愿智由五事勝。一于起無功用。二于境不著。三于中無礙。四恒時寂靜。五能釋眾疑。由此五義是故為勝。餘人愿智。一非無功用。作意起故。
【現代漢語翻譯】 現代漢語譯本： 『是慈心，因為給予快樂的緣故。離心是悲心，因為拔除痛苦的緣故。不離心是喜心，因為恒常喜悅的緣故。利益心是舍心，因為沒有染著的緣故。』偈語說： 『一切障礙都解脫，一切世間最殊勝，一切處所都遍滿，心已解脫我頂禮。』 解釋說：這首偈語禮敬如來在三個方面的殊勝功德。『一切障礙都解脫』，顯示了解脫的殊勝，因為從一切煩惱障和一切智障中得到解脫的緣故。『一切世間最殊勝』，顯示了制伏的殊勝，因為心能自在地隨著所緣而隨意轉變的緣故。『一切處所都遍滿』，顯示了遍入的殊勝，因為在一切境界中智慧都遍滿的緣故。由於這三重意義，心在三個方面都得到解脫，所以說心已解脫。偈語說： 『能遮止那些惑的生起，也能損害那些惑，對於染污的諸眾生，悲憫者我頂禮。』 解釋說：這首偈語禮敬如來無諍的殊勝功德。『能遮止那些惑的生起』，一切眾生本應生起的煩惱，如來的一切作為能使它們不生起。『也能損害那些惑』，那些惑如果已經生起，如來也能使它們生起對治的方法。如果其他人無諍，只能使他人因為自己的緣故不生起煩惱，而不能使他人產生對治。如來的無諍則不是這樣，非但能使他們不生起煩惱，也能使他們生起對治，所以是殊勝的。『對於染污的諸眾生，悲憫者我頂禮』，如來的無諍三昧，對於一切染污的眾生特別生起憐憫，因此對於他們被稱為悲憫者。偈語說： 『無功用無執著，無礙恒常寂靜，能解釋一切疑惑，殊勝智我頂禮。』 解釋說：這首偈語禮敬如來愿智的殊勝功德。如來的愿智由五件事而殊勝：一，在生起時沒有功用；二，對於境界沒有執著；三，在其中沒有障礙；四，恒常寂靜；五，能解釋眾人的疑惑。由於這五重意義，所以是殊勝的。其他人的愿智，一，不是沒有功用，因為需要作意才能生起。
【English Translation】 English version: 'It is loving-kindness (慈心), because of giving happiness. Separating from the mind is compassion (悲心), because of removing suffering. Not separating from the mind is joy (喜心), because of constant delight. Benefiting the mind is equanimity (舍心), because of being without defilement.' The verse says: 'All obstacles are liberated, all worlds are supreme, all places are pervaded, the mind is liberated, I bow down in reverence.' Explanation: This verse reveres the Tathagata's (如來) three aspects of supreme merit. 'All obstacles are liberated' shows the supremacy of liberation, because of being liberated from all afflictive obstacles (惑障) and all cognitive obstacles (智障). 'All worlds are supreme' shows the supremacy of control, because the mind is free to transform at will according to what it focuses on. 'All places are pervaded' shows the supremacy of pervasive entry, because wisdom pervades all realms. Because of these three meanings, the mind is liberated in three aspects, therefore it is said that the mind is liberated. The verse says: 'Able to prevent those afflictions from arising, also able to harm those afflictions, to the defiled sentient beings, the compassionate one, I bow down in reverence.' Explanation: This verse reveres the Tathagata's (如來) supreme merit of non-contention. 'Able to prevent those afflictions from arising,' the afflictions that all sentient beings should arise, all actions of the Tathagata (如來) can cause them not to arise. 'Also able to harm those afflictions,' if those afflictions have already arisen, the Tathagata (如來) can also cause them to arise with methods of counteraction. If others are without contention, they can only cause others not to arise with afflictions because of themselves, but cannot cause others to generate counteractions. The Tathagata's (如來) non-contention is not like this, not only can it cause them not to arise, but it can also cause them to generate counteractions, therefore it is supreme. 'To the defiled sentient beings, the compassionate one, I bow down in reverence,' the Tathagata's (如來) samadhi (三昧) of non-contention, especially arises with compassion for all defiled sentient beings, therefore he is called the compassionate one to them. The verse says: 'Without effort, without attachment, without hindrance, constantly tranquil, able to resolve all doubts, supreme wisdom, I bow down in reverence.' Explanation: This verse reveres the Tathagata's (如來) supreme merit of aspirational wisdom (愿智). The Tathagata's (如來) aspirational wisdom is supreme because of five things: first, in arising, there is no effort; second, there is no attachment to realms; third, there is no hindrance within; fourth, it is constantly tranquil; fifth, it is able to resolve the doubts of the masses. Because of these five meanings, it is supreme. The aspirational wisdom of others, first, is not without effort, because it arises from intentional effort.
二非無著。假定力故。三非無礙。少分知故。四非恒靜。非常定故。五不釋疑。有無知故。偈曰。
所依及能依 于言及於智 說者無礙慧 善說我頂禮
釋曰。此偈禮如來無礙勝功德。所說有二種。一所依謂法二能依。謂義。說具有二種。一方言二巧智。如來於此所說及說具慧常無礙。是故為勝。說者即顯無礙業。開示有方故名善說。偈曰。
能去及能聞 知行知來去 令彼得出離 教授我頂禮
釋曰。此偈禮如來神通勝功德。能去者。是如意通。能往彼彼所故。能聞者。是天耳通。能聞彼彼音故。知行者。是他心通。能知彼人心行差別故。知來者。是宿住通。能知彼人前世從此因來故。知去者。是生死通。能知彼人今世從此因去故。令彼得出離者。是漏盡通。能如實為彼說法故。偈曰。
眾生若有見 知定是丈夫 深起凈信心 方便我頂禮
釋曰。此偈禮如來相好勝功德。一切眾生若有見者。即知如來是大丈夫。及於如來起凈信業。由以相好為方便故。偈曰。
取捨住變化 定智得自在 如此四清凈 世尊我頂禮
釋曰。此偈禮如來清凈勝功德。清凈四種。一身清凈。二緣清凈。三心清凈。四智清凈。取捨住者。顯身清凈。能于自身壽中若取
【現代漢語翻譯】 現代漢語譯本：二、並非沒有執著（二非無著）：因為有假定的力量（假定力故）。 三、並非沒有障礙（三非無礙）：因為有少分的知覺（少分知故）。 四、並非恒常寂靜（四非恒靜）：因為不是恒常不變的（非常定故）。 五、不能解除疑惑（五不釋疑）：因為有知道和不知道的情況（有無知故）。 偈頌說（偈曰）： 所依據的和能依據的（所依及能依），對於言語和對於智慧（于言及於智）， 說法者具有無礙的智慧（說者無礙慧），善於說法者我頂禮（善說我頂禮）。 解釋說（釋曰）：這首偈頌禮敬如來無礙殊勝的功德。所說有兩種：一是所依據的，指法（法，Dharma）；二是能依據的，指義（義，Artha）。說法具有兩種：一是方言，二是巧妙的智慧。如來對於這些所說和說法都具有智慧且常無障礙，因此是殊勝的。說法者就顯示了無礙的業力，開示有方法所以稱為善說。 偈頌說（偈曰）： 能去和能聞（能去及能聞），知曉行為知曉來去（知行知來去）， 令他們得以出離（令彼得出離），教授者我頂禮（教授我頂禮）。 解釋說（釋曰）：這首偈頌禮敬如來神通殊勝的功德。能去者，是如意通（如意通，iddhi-vidhā）。能前往各個地方的緣故。能聞者，是天耳通（天耳通，dibba-sota）。能聽到各個地方聲音的緣故。知行者，是他心通（他心通，ceto-pariya-ñāṇa）。能知曉他人內心行為差別的緣故。知來者，是宿住通（宿住通，pubbe-nivāsānussati）。能知曉他人前世從此因緣而來的緣故。知去者，是生死通（生死通，cutūpapāta-ñāṇa）。能知曉他人今世從此因緣而去的緣故。令他們得以出離者，是漏盡通（漏盡通，āsavakkhaya-ñāṇa）。能如實地為他們說法的緣故。 偈頌說（偈曰）： 眾生如果有所見（眾生若有見），知道必定是大丈夫（知定是丈夫）， 深深地生起清凈的信心（深起凈信心），方便者我頂禮（方便我頂禮）。 解釋說（釋曰）：這首偈頌禮敬如來相好殊勝的功德。一切眾生如果有所見，就知道如來必定是大丈夫（大丈夫，mahāpuruṣa），並且對於如來生起清凈的信心。因為以相好作為方便的緣故。 偈頌說（偈曰）： 取捨、安住、變化（取捨住變化），禪定、智慧得自在（定智得自在）， 如此四種清凈（如此四清凈），世尊我頂禮（世尊我頂禮）。 解釋說（釋曰）：這首偈頌禮敬如來清凈殊勝的功德。清凈有四種：一是身清凈，二是緣清凈，三是心清凈，四是智清凈。取捨安住，顯示身清凈。能在自身壽命中如果取
【English Translation】 English version: Two, not without attachment (二非無著, Er fei wu zhuo): Because of the power of assumption (假定力故, Jiǎdìng lì gù). Three, not without obstruction (三非無礙, Sān fēi wú ài): Because of knowing a small part (少分知故, Shǎo fēn zhī gù). Four, not always still (四非恒靜, Sì fēi héng jìng): Because it is not constant (非常定故, Fēi chángdìng gù). Five, unable to resolve doubts (五不釋疑, Wǔ bù shì yí): Because there is knowing and not knowing (有無知故, Yǒu wú zhī gù). The verse says (偈曰, Jì yuē): That which is relied upon and that which can rely (所依及能依, Suǒ yī jí néng yī), for speech and for wisdom (于言及於智, Yú yán jí yú zhì), The speaker has unobstructed wisdom (說者無礙慧, Shuō zhě wú ài huì), I bow to the one who speaks well (善說我頂禮, Shàn shuō wǒ dǐnglǐ). Explanation says (釋曰, Shì yuē): This verse pays homage to the Buddha's unobstructed and supreme merits. What is said is of two kinds: one is what is relied upon, referring to the Dharma (法, Dharma); the other is what can rely, referring to the meaning (義, Artha). Speaking has two kinds: one is local language, and the other is skillful wisdom. The Tathagata (如來, Rúlái) has wisdom and is always unobstructed in these sayings and speakings, therefore is supreme. The speaker shows the unobstructed karma, and is called 'speaking well' because the teachings have methods. The verse says (偈曰, Jì yuē): Able to go and able to hear (能去及能聞, Néng qù jí néng wén), knowing actions and knowing coming and going (知行知來去, Zhī xíng zhī lái qù), Causing them to be liberated (令彼得出離, Lìng bǐ dé chūlí), I bow to the teacher (教授我頂禮, Jiàoshòu wǒ dǐnglǐ). Explanation says (釋曰, Shì yuē): This verse pays homage to the Buddha's supreme merits of supernatural powers. 'Able to go' is the power of fulfilling wishes (如意通, Rúyì tōng, iddhi-vidhā). Because it can go to various places. 'Able to hear' is the divine ear (天耳通, Tiān ěrtōng, dibba-sota). Because it can hear sounds from various places. 'Knowing actions' is the telepathy (他心通, Tā xīntōng, ceto-pariya-ñāṇa). Because it can know the differences in the actions of others' minds. 'Knowing coming' is the knowledge of past lives (宿住通, Sù zhù tōng, pubbe-nivāsānussati). Because it can know that others came from this cause in their past lives. 'Knowing going' is the knowledge of birth and death (生死通, Shēngsǐ tōng, cutūpapāta-ñāṇa). Because it can know that others go from this cause in this life. 'Causing them to be liberated' is the exhaustion of outflows (漏盡通, Lòujìn tōng, āsavakkhaya-ñāṇa). Because it can truly speak the Dharma for them. The verse says (偈曰, Jì yuē): If sentient beings have a vision (眾生若有見, Zhòngshēng ruò yǒu jiàn), knowing for sure it is a great man (知定是丈夫, Zhī dìng shì dàzhàngfū), Deeply arising pure faith (深起凈信心, Shēn qǐ jìng xìnxīn), I bow to the expedient one (方便我頂禮, Fāngbiàn wǒ dǐnglǐ). Explanation says (釋曰, Shì yuē): This verse pays homage to the Buddha's supreme merits of marks and characteristics. If all sentient beings have a vision, they know for sure that the Tathagata is a great man (大丈夫, Dàzhàngfū, mahāpuruṣa), and they arise pure faith in the Tathagata. Because the marks and characteristics are used as an expedient. The verse says (偈曰, Jì yuē): Taking, abandoning, abiding, transforming (取捨住變化, Qǔ shě zhù biànhuà), Samadhi, wisdom attain self-mastery (定智得自在, Dìng zhì dé zìzài), Such four kinds of purity (如此四清凈, Rúcǐ sì qīngjìng), I bow to the World Honored One (世尊我頂禮, Shìzūn wǒ dǐnglǐ). Explanation says (釋曰, Shì yuē): This verse pays homage to the Buddha's supreme merits of purity. There are four kinds of purity: one is purity of body, two is purity of conditions, three is purity of mind, and four is purity of wisdom. 'Taking, abandoning, abiding' shows the purity of body. Able to take within one's own lifespan if
若舍若住得自在故。變化者。顯緣清凈。能于諸境轉變起化得自在故。定者。顯心清凈。能于諸定出入得自在故。智者。顯智清凈。能知諸境無礙得自在故。偈曰。
方便及歸依 清凈與出離 於此破四誑 降魔我頂禮
釋曰。此偈禮如來力勝功德。魔依四事破壞眾生。何者四事。一依方便誑惑眾生。言受用五塵得生善道不墮惡道。二依歸依誑惑眾生。言自在天等是歸依處余處則非。三依清凈誑惑眾生。言世間諸定唯此清淨餘非清凈。四依出離誑惑眾生。言小乘道果唯此出離非有大乘。佛為破魔四事顯己十力。一以是非智力破魔第一事。由善方便可得生天非惡方便故。二以自業智力破魔第二事。由自業生天非依自在天等力故。三以禪定智力破魔第三事。由具知禪定解脫三昧三摩跋提故。四以後七智力破魔第四事。由下根等令離上根等安置故。偈曰。
于智亦于斷 于離亦于障 能說自他利 摧邪我頂禮
釋曰。此偈禮如來無畏勝功德。于智者。是說一切智無畏。于斷者。是說漏盡無畏。于離者。是說盡苦道無畏。于障者。是說障道無畏。此中智及斷是說自利功德。離及障是說利他功德。若諸外道難言。瞿曇。非具一切智。非盡一切漏。說道不能盡苦。說障不能妨道。如來於此四難而
【現代漢語翻譯】 現代漢語譯本： 『若舍若住得自在故』。變化者，顯示因緣清凈，能于各種境界轉變生化，獲得自在的緣故。定者，顯示心清凈，能于各種禪定出入，獲得自在的緣故。智者，顯示智慧清凈，能知各種境界，沒有障礙的緣故。偈頌說： 『方便及歸依，清凈與出離，於此破四誑，降魔我頂禮』。 解釋說：這首偈頌是禮敬如來的力量殊勝功德。魔依靠四件事來破壞眾生。哪四件事？一是依靠方便來誑惑眾生，說受用五欲塵勞可以生到善道，不會墮入惡道。二是依靠歸依來誑惑眾生，說自在天等是歸依之處，其他地方則不是。三是依靠清凈來誑惑眾生，說世間的各種禪定只有這個是清凈的，其他的不是清凈的。四是依靠出離來誑惑眾生，說小乘道果才是出離，沒有大乘。 佛爲了破除魔的這四件事，顯示自己的十力。一是用是非智力破除魔的第一件事，因為通過好的方便可以得生天道，而不是惡的方便。二是用自業智力破除魔的第二件事，因為由自己的業力而生天，不是依靠自在天等的力量。三是用禪定智力破除魔的第三件事，因為完全知曉禪定、解脫、三昧、三摩跋提。四是用后七智力破除魔的第四件事，因為使下根器的人離開，將他們安置在上根器等的位置。偈頌說： 『于智亦于斷，于離亦于障，能說自他利，摧邪我頂禮』。 解釋說：這首偈頌是禮敬如來的無畏殊勝功德。『于智者』，是說一切智無畏。『于斷者』，是說漏盡無畏。『于離者』，是說盡苦道無畏。『于障者』，是說障道無畏。這其中，智和斷是說自利功德，離和障是說利他功德。如果外道詰難說：『瞿曇（Gotama），你不是具足一切智慧，沒有斷盡一切煩惱，說道不能斷盡痛苦，說障礙不能妨礙道。』如來對於這四種詰難……
【English Translation】 English version: 'Because of being free in relinquishing or abiding.' 'Transformation' means revealing the purity of conditions, being able to transform and generate in all realms, thus attaining freedom. 'Concentration' means revealing the purity of mind, being able to enter and exit all concentrations, thus attaining freedom. 'Wisdom' means revealing the purity of wisdom, being able to know all realms without obstruction, thus attaining freedom. The verse says: 'Expedient means and refuge, purity and liberation, with these, breaking the four deceptions, I prostrate to the subduer of demons.' Explanation: This verse praises the power and superior merit of the Tathagata (如來，another name for Buddha). Demons rely on four things to destroy sentient beings. What are the four things? First, relying on expedient means to deceive sentient beings, saying that enjoying the five desires can lead to birth in good realms and not falling into evil realms. Second, relying on refuge to deceive sentient beings, saying that Ishvara (自在天，a type of deity) and others are places of refuge, and other places are not. Third, relying on purity to deceive sentient beings, saying that only this worldly concentration is pure, and others are not pure. Fourth, relying on liberation to deceive sentient beings, saying that only the fruits of the Hinayana (小乘，small vehicle) path are liberation, and there is no Mahayana (大乘，great vehicle). To break these four things of the demons, the Buddha reveals his ten powers. First, using the power of discerning right and wrong to break the first thing of the demons, because good expedient means can lead to birth in the heavens, not evil expedient means. Second, using the power of knowing karma to break the second thing of the demons, because birth in the heavens is due to one's own karma, not relying on the power of Ishvara and others. Third, using the power of concentration and wisdom to break the third thing of the demons, because one fully knows concentration, liberation, samadhi (三昧，a state of meditative consciousness), and samapatti (三摩跋提，a state of perfect equanimity). Fourth, using the power of the latter seven wisdoms to break the fourth thing of the demons, because one causes those of lower capacity to leave and places them in positions of higher capacity. The verse says: 'In wisdom and in cessation, in liberation and in obstruction, being able to speak of benefit for oneself and others, I prostrate to the destroyer of evil.' Explanation: This verse praises the superior merit of the Tathagata's fearlessness. 'In wisdom' means speaking of the fearlessness of all-knowing wisdom. 'In cessation' means speaking of the fearlessness of the exhaustion of outflows. 'In liberation' means speaking of the fearlessness of the path to the exhaustion of suffering. 'In obstruction' means speaking of the fearlessness of obstructing the path. Among these, wisdom and cessation speak of the merit of benefiting oneself, while liberation and obstruction speak of the merit of benefiting others. If the heretics challenge, saying, 'Gotama (瞿曇，another name for Buddha), you are not fully endowed with all wisdom, you have not exhausted all outflows, saying the path cannot exhaust suffering, saying obstruction cannot hinder the path.' The Tathagata, regarding these four challenges...
能摧伏。故名無畏。偈曰。
在眾極治罰 自無所護故 離二染正住 攝眾我頂禮
釋曰。在眾極治罰自無所護故者。此禮如來不護勝功德。若自有所護在眾不能說極治罰故。離二染正住者。此禮如來念處勝功德。離二染者無喜憂故。正住者不忘念故。由此二種功德勝故。能攝於一切徒眾此即是業。偈曰。
行住一切處 無非一切智 由斷一切習 實義我頂禮
釋曰。此偈禮如來斷習勝功德。如來於一切處一切時。行住等事。無非一切智威儀。由具斷一切煩惱習故。若無一切智者。煩惱雖盡而習不盡。於行住時或逢奔車逸馬即被損害。由非一切智威儀故。如來無此事。由實有一切智故。偈曰。
利益眾生事 隨時不過時 所作恒無謬 不忘我頂禮
釋曰。此偈禮如來不忘勝功德。如來作利益眾生事。恒得其時不過其時。此是不忘法業。如來所作一切時皆實不虛此是不忘法自性。偈曰。
晝夜六時觀 一切眾生界 大悲具足故 利意我頂禮
釋曰。此偈禮如來大悲勝功德。如來以大悲故晝夜六時觀察眾生誰退誰進。未起善根者令其得起。已起善根者令其增進。雖日六時而實一切時恒轉法輪。由大悲具足故。此即大悲業。於一切眾生常起利益意。此是
【現代漢語翻譯】 現代漢語譯本 能摧伏一切障礙，因此被稱為『無畏』(無所畏懼)。偈語說：
『在眾人中嚴厲懲罰，因為自身沒有需要守護的； 遠離喜和憂兩種染污，安住于正念，攝受大眾，我頂禮。』
解釋：『在眾人中嚴厲懲罰，因為自身沒有需要守護的』，這是禮敬如來不守護殊勝功德。如果自身有所守護，在眾人中就不能說嚴厲的懲罰。『遠離喜和憂兩種染污，安住于正念』，這是禮敬如來的念處殊勝功德。『遠離二染』是指沒有喜和憂。『安住』是指不忘失正念。由於這兩種功德殊勝，能夠攝受一切徒眾，這就是（如來的）事業。偈語說：
『行走、站立在任何地方，沒有不是一切智慧的體現； 由於斷除一切習氣，我頂禮具有真實意義的（如來）。』
解釋：這首偈語禮敬如來斷除習氣的殊勝功德。如來在任何地方、任何時候，行走、站立等事情，沒有不是一切智慧的威儀。因為具有斷除一切煩惱習氣的緣故。如果沒有一切智慧，煩惱雖然斷盡而習氣沒有斷盡，在行走站立時，或者遇到奔跑的車馬就會被損害，因為不是一切智慧的威儀。如來沒有這件事，因為真實具有一切智慧。偈語說：
『利益眾生的事情，隨時進行，不會錯過時機； 所做的事情恒常沒有錯誤，不忘失，我頂禮。』
解釋：這首偈語禮敬如來不忘失的殊勝功德。如來做利益眾生的事情，恒常得到適當時機，不會錯過時機，這是不忘失法的（如來）事業。如來所做的一切事情都是真實不虛的，這是不忘失法的自性。偈語說：
『日夜六時觀察，一切眾生的境界； 因為具足大悲心，我頂禮具有利益之意的（如來）。』
解釋：這首偈語禮敬如來大悲的殊勝功德。如來因為大悲心的緣故，日夜六時觀察眾生誰在退步，誰在進步，沒有生起善根的令其生起，已經生起善根的令其增長。雖然是日夜六時，而實際上是一切時恒常轉法輪，因為具足大悲心的緣故，這就是大悲（如來的）事業。對於一切眾生常常生起利益之心，這是（如來的）
【English Translation】 English version Able to subdue. Therefore, it is named 『Fearless』 (Nirbhaya). The verse says:
『In the assembly, severely punishes, because oneself has nothing to protect; Away from the two defilements of joy and sorrow, abiding in right mindfulness, gathering the multitude, I prostrate.』
Explanation: 『In the assembly, severely punishes, because oneself has nothing to protect,』 this is to pay homage to the Tathagata (如來) who does not protect superior merits. If oneself has something to protect, one cannot speak of severe punishment in the assembly. 『Away from the two defilements of joy and sorrow, abiding in right mindfulness,』 this is to pay homage to the superior merit of the Tathagata's mindfulness. 『Away from the two defilements』 means without joy and sorrow. 『Abiding』 means not forgetting mindfulness. Because these two kinds of merits are superior, they can gather all the followers, and this is (the Tathagata's) activity. The verse says:
『Walking and standing in any place, there is nothing that is not a manifestation of all-wisdom; Because of cutting off all habits, I prostrate to the (Tathagata) who has real meaning.』
Explanation: This verse pays homage to the superior merit of the Tathagata's cutting off habits. The Tathagata, in any place, at any time, in walking, standing, and other matters, there is nothing that is not the dignified manner of all-wisdom. Because he has cut off all the habits of afflictions. If there is no all-wisdom, although afflictions are exhausted, habits are not exhausted. When walking and standing, or encountering runaway carts and horses, one will be harmed, because it is not the dignified manner of all-wisdom. The Tathagata does not have this matter, because he truly has all-wisdom. The verse says:
『The matter of benefiting sentient beings, is carried out at any time, without missing the opportunity; What is done is always without error, not forgotten, I prostrate.』
Explanation: This verse pays homage to the superior merit of the Tathagata's non-forgetfulness. The Tathagata does the matter of benefiting sentient beings, always gets the appropriate time, and does not miss the opportunity, this is the (Tathagata's) activity of not forgetting the Dharma. Everything that the Tathagata does is true and not false, this is the nature of not forgetting the Dharma. The verse says:
『Day and night, six times, observes, the realm of all sentient beings; Because of being complete with great compassion, I prostrate to the (Tathagata) who has the intention of benefiting.』
Explanation: This verse pays homage to the superior merit of the Tathagata's great compassion. Because of great compassion, the Tathagata observes day and night, six times, who is regressing and who is progressing among sentient beings, causing those who have not generated good roots to generate them, and causing those who have already generated good roots to increase them. Although it is six times day and night, in reality, it is constantly turning the Dharma wheel at all times, because of being complete with great compassion, this is the (Tathagata's) activity of great compassion. For all sentient beings, he constantly generates the intention of benefiting, this is (the Tathagata's)
大悲自性。偈曰。
由行及由得 由智及由業 於一切二乘 最上我頂禮
釋曰。此偈禮如來不共勝功德。如來有十八不共法。一身無失。二口無失。三念無失。四無異想。五無不定心。六無不知已舍。七欲無減。八精進無減。九念無減。十慧無減。十一解脫無減。十二解脫知見無減。十三智知過去無著無礙。十四智知未來無著無礙。十五智知現在無著無礙。十六身業隨智慧行。十七口業隨智慧行。十八意業隨智慧行。此中由行者。攝初節六不共。由得者。攝第二節六不共。由智者。攝第三節三不共。由業者。攝第四節三不共。一切聲聞緣覺于餘一切眾生為上。如來由此四事不共故。于彼上覆上。故名最上。偈曰。
三身大菩提 一切種得故 眾生諸處疑 能除我頂禮
釋曰。此偈禮如來種智勝功德。三身者。一自性身。二受用身。三化身。此說種智自性。問此智於一切境知一切種復云何。答一切眾生於一切處生疑。此智慧斷。此說種智業。偈曰。
無著及無過 無穢亦無息 無動無戲論 清凈我頂禮
釋曰。此偈禮如來度滿勝功德。無著者。于諸資財無所染故。無過者。于身等業永無垢故。無穢者。世法諸苦不濁心故。無息者。少有所得不即住故。無動者。心恒
【現代漢語翻譯】 現代漢語譯本： 大悲自性。偈曰： 『由行及由得，由智及由業，於一切二乘（聲聞乘和緣覺乘） ，最上我頂禮。』 釋曰：此偈禮敬如來不共的殊勝功德。如來有十八不共法：一、身無失；二、口無失；三、念無失；四、無異想；五、無不定心；六、無不知已舍；七、欲無減；八、精進無減；九、念無減；十、慧無減；十一、解脫無減；十二、解脫知見無減；十三、智知過去無著無礙；十四、智知未來無著無礙；十五、智知現在無著無礙；十六、身業隨智慧行；十七、口業隨智慧行；十八、意業隨智慧行。此中『由行』者，攝初節六不共。『由得』者，攝第二節六不共。『由智』者，攝第三節三不共。『由業』者，攝第四節三不共。一切聲聞緣覺于其餘一切眾生為上。如來由此四事不共故，于彼上覆上，故名最上。偈曰： 『三身大菩提（三種佛身所證得的偉大覺悟），一切種得故，眾生諸處疑，能除我頂禮。』 釋曰：此偈禮敬如來種智的殊勝功德。三身者：一、自性身；二、受用身；三、化身。此說種智自性。問：此智於一切境知一切種復云何？答：一切眾生於一切處生疑，此智慧斷。此說種智業。偈曰： 『無著及無過，無穢亦無息，無動無戲論，清凈我頂禮。』 釋曰：此偈禮敬如來度滿的殊勝功德。『無著』者，于諸資財無所染故。『無過』者，于身等業永無垢故。『無穢』者，世法諸苦不濁心故。『無息』者，少有所得不即住故。『無動』者，心恒
【English Translation】 English version: The Great Compassion of Self-Nature. A Gatha: 'Through conduct and through attainment, through wisdom and through action, to all the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the highest, I bow my head in reverence.' Explanation: This verse pays homage to the unique and supreme merits of the Tathagata (如來). The Tathagata has eighteen unique qualities: 1. No physical misconduct; 2. No verbal misconduct; 3. No mental misconduct; 4. No discrimination; 5. No unsteadiness of mind; 6. No lack of mindfulness; 7. No decrease in desire (for Dharma); 8. No decrease in effort; 9. No decrease in mindfulness; 10. No decrease in wisdom; 11. No decrease in liberation; 12. No decrease in the knowledge and vision of liberation; 13. Wisdom knows the past without attachment or hindrance; 14. Wisdom knows the future without attachment or hindrance; 15. Wisdom knows the present without attachment or hindrance; 16. Physical actions follow wisdom; 17. Verbal actions follow wisdom; 18. Mental actions follow wisdom. Among these, 'through conduct' encompasses the first set of six unique qualities. 'Through attainment' encompasses the second set of six unique qualities. 'Through wisdom' encompasses the third set of three unique qualities. 'Through action' encompasses the fourth set of three unique qualities. All Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) are superior to all other sentient beings. Because the Tathagata possesses these four unique qualities, He is superior even to them, hence the name 'the highest.' A Gatha: 'The Three Bodies (三身) of Great Bodhi (大菩提), because all seeds are attained, dispels the doubts of beings in all places, to that I bow my head in reverence.' Explanation: This verse pays homage to the supreme merit of the Tathagata's omniscience. The Three Bodies are: 1. The Self-Nature Body (自性身); 2. The Enjoyment Body (受用身); 3. The Emanation Body (化身). This speaks of the self-nature of omniscience. Question: How does this wisdom know all seeds in all realms? Answer: All sentient beings have doubts in all places, and this wisdom can sever them. This speaks of the function of omniscience. A Gatha: 'Without attachment and without fault, without defilement and without cessation, without agitation and without idle talk, pure, I bow my head in reverence.' Explanation: This verse pays homage to the supreme merit of the Tathagata's perfect fulfillment. 'Without attachment' means without being attached to any possessions. 'Without fault' means forever without blemish in physical, verbal, and mental actions. 'Without defilement' means the sufferings of worldly dharmas do not cloud the mind. 'Without cessation' means not dwelling on small attainments. 'Without agitation' means the mind is constant.
寂靜不散亂故。無戲論者。一切法中所有分別皆不行故。如來此六圓滿具離六障。故名清凈。偈曰。
成就第一義 出離一切地 於他得尊極 解脫諸眾生 無盡等功德 現在皆具足 世見眾亦見 不見人天等
釋曰。此二偈禮如來佛相勝功德。此中略說佛相有六種。一體二因三果四業五相應六差別。由此六種表知是佛故說佛相。成就第一義者。此是體相。由真如最清凈第一義成就故。出離一切地者。此是因相。由出離一切菩薩地故。於他得尊極者。此是果相。由於一切眾生中得第一故。解脫諸眾生者。此是業相。由能令一切眾生得解脫故。無盡等功德現。世皆具足者。此是相應相。世見眾亦見不見人天等者。此是差別相。世見者。謂種種世界皆見。此是化身。眾亦見者。謂佛大弟子眾亦見。此是受用身。不見者。謂人天等一切時不見。此是自性身。此即三身差別。敬佛品究竟。大乘修多羅莊嚴論極清凈時說已究竟。
大乘莊嚴經論卷第十三
【現代漢語翻譯】 現代漢語譯本 因為寂靜而不散亂。所謂『無戲論』，是指在一切法中，所有分別都不起作用。如來具備這六種圓滿，遠離六種障礙，所以名為清凈。偈頌說： 『成就第一義，出離一切地，於他得尊極，解脫諸眾生，無盡等功德，現在皆具足，世見眾亦見，不見人天等。』 解釋：這兩首偈頌讚禮如來佛相殊勝的功德。這裡簡略地說佛相有六種：一體、二因、三果、四業、五相應、六差別。通過這六種相可以瞭解是佛，所以說是佛相。『成就第一義』，這是體相，因為真如最清凈，成就第一義的緣故。『出離一切地』，這是因相，因為出離一切菩薩地的緣故。『於他得尊極』，這是果相，因為在一切眾生中得到第一的緣故。『解脫諸眾生』，這是業相，因為能夠讓一切眾生得到解脫的緣故。『無盡等功德現，世皆具足』，這是相應相。『世見眾亦見，不見人天等』，這是差別相。『世見』，是指種種世界都能見到，這是化身(Nirmanakaya)。『眾亦見』，是指佛的大弟子眾也能見到，這是受用身(Sambhogakaya)。『不見』，是指人天等一切時候都不能見到，這是自性身(Svabhavikakaya)。這就是三身(Trikaya)的差別。《敬佛品》到此結束。《大乘修多羅莊嚴論》極清凈時的講述到此結束。 《大乘莊嚴經論》卷第十三
【English Translation】 English version Because of stillness and non-distraction. 『Without elaboration』 means that all distinctions do not arise in all dharmas. The Tathagata possesses these six perfections and is free from six obstacles, therefore is called pure. The verse says: 『Accomplishing the supreme meaning, transcending all grounds, attaining the highest honor among others, liberating all sentient beings, endless merits and virtues, fully present now, the world sees, the assembly also sees, but humans and gods do not see.』 Explanation: These two verses praise the excellent merits of the form of the Tathagata Buddha. Here, it is briefly said that there are six aspects of the Buddha's form: one essence, two causes, three results, four actions, five correspondences, and six differences. Through these six aspects, one can know that it is a Buddha, so it is said to be the form of a Buddha. 『Accomplishing the supreme meaning』 is the aspect of essence, because of the most pure Suchness (Tathata), the supreme meaning is accomplished. 『Transcending all grounds』 is the aspect of cause, because of transcending all Bodhisattva grounds. 『Attaining the highest honor among others』 is the aspect of result, because of attaining the first place among all sentient beings. 『Liberating all sentient beings』 is the aspect of action, because it can enable all sentient beings to attain liberation. 『Endless merits and virtues, fully present now』 is the aspect of correspondence. 『The world sees, the assembly also sees, but humans and gods do not see』 is the aspect of difference. 『The world sees』 refers to various worlds that can see, this is the Nirmanakaya (Transformation Body). 『The assembly also sees』 refers to the great disciples of the Buddha who can also see, this is the Sambhogakaya (Enjoyment Body). 『Do not see』 refers to humans, gods, etc., who cannot see at all times, this is the Svabhavikakaya (Essence Body). These are the differences of the Trikaya (Three Bodies). The chapter 『Revering the Buddha』 ends here. The explanation of the 『Mahayana Sutra Ornamentation Treatise』 at the time of utmost purity ends here. Mahayana-sutralamkara-karika Volume Thirteen