T32n1637_集大乘相論
大正藏第 32 冊 No. 1637 集大乘相論
No. 1637
集大乘相論捲上
覺吉祥智菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命妙吉祥菩薩摩訶薩。我今略釋諸大乘相。從菩提心出生大悲相應。所謂一切法。即當了知一切法無我。此所知相。是故今說。
此中何名一切法。所謂蘊處界緣生波羅蜜多地空菩提分聖諦靜慮無量行無色等至解脫三摩缽底先行解脫門神通陀羅尼力無所畏無礙解大慈大悲佛不共法諸聲聞果。了知一切相真如實際無相法界等法。是謂一切法。
所言蘊者。謂即五蘊。何等為五。色受想行識。此中色者五根五境。根謂眼耳鼻舌身。境謂色聲香味觸。彼眼識所依。謂清凈眼根。耳識所依清凈耳根。鼻識所依清凈鼻根。舌識所依清凈舌根。身識所依清凈身根。色有二種。顯色形色。顯謂青等。形謂長等。聲有三種。謂執受大種。不執受大種。俱大種。香有二種。謂好香惡香。味有六種。謂苦醋甘辛鹹淡。觸有十一種。謂堅強流潤溫燥輕動重輕滑澀軟飢渴等如是諸觸總略而說。有其三種。謂可意不可意及二中間。此如是等由眼等所生。若界趣等分別三世。分別有無邊分微細差別行相。應知此如是等。略
【現代漢語翻譯】 現代漢語譯本 大正藏第 32 冊 No. 1637 集大乘相論
No. 1637
集大乘相論捲上
覺吉祥智菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命妙吉祥菩薩摩訶薩（Manjushri Bodhisattva Mahasattva）。我現在簡略地解釋諸大乘的相。從菩提心出生，與大悲相應。所謂一切法，應當了知一切法無我。這是所知之相。所以現在解說。
這裡面什麼叫做一切法？ 所謂蘊、處、界、緣生、波羅蜜多（paramita，到彼岸）、地、空、菩提分、聖諦、靜慮、無量行、無色等至、解脫、三摩缽底（samapatti，等至）、先行、解脫門、神通、陀羅尼（dharani，總持）、力、無所畏、無礙解、大慈、大悲、佛不共法、諸聲聞果。了知一切相、真如、實際、無相、法界等法。 這就叫做一切法。
所說的蘊，就是五蘊。 哪五個呢？ 色、受、想、行、識。 這裡面的色，指的是五根和五境。 根指的是眼、耳、鼻、舌、身。 境指的是色、聲、香、味、觸。 眼識所依，指的是清凈眼根。 耳識所依，指的是清凈耳根。 鼻識所依，指的是清凈鼻根。 舌識所依，指的是清凈舌根。 身識所依，指的是清凈身根。 色有兩種，顯色和形色。 顯色指的是青色等。 形色指的是長形等。 聲音有三種，指的是執受大種、不執受大種、俱大種。 香有兩種，指的是好香和惡香。 味道有六種，指的是苦、醋、甘、辛、咸、淡。 觸有十一種，指的是堅、強、流、潤、溫、燥、輕、動、重、輕滑、澀、軟、饑、渴等。像這些觸，總略來說，有三種，指的是可意的、不可意的以及二者中間的。 像這些由眼等所生，如果界、趣等分別三世，分別有無邊分微細差別行相。 應當知道像這些，簡略地說。
【English Translation】 English version Taisho Tripitaka Volume 32, No. 1637 Collection of Mahayana Aspects Treatise
No. 1637
Collection of Mahayana Aspects Treatise, Volume 1
Composed by Bodhisattva Juejixiangzhi (Buddhajnanapadah)
Translated by Tripiṭaka Master Shi Hu, Great Master of Spreading the Dharma, Minister of the Court of Imperial Sacrifices, and Purple-Robed Minister under Imperial Decree from Western India
I pay homage to the wondrous Manjushri Bodhisattva Mahasattva (Manjushri Bodhisattva Mahasattva). I will now briefly explain the aspects of the Great Vehicle (Mahayana). It arises from the Bodhi mind (Bodhicitta) and corresponds to great compassion. That is, all dharmas (phenomena). One should understand that all dharmas are without self (Anatta). This is the aspect of what is to be known. Therefore, I will now explain it.
What is meant by 'all dharmas' here? It refers to the aggregates (skandha), sense bases (ayatana), realms (dhatu), dependent origination (pratityasamutpada), perfections (paramita, going to the other shore), grounds (bhumi), emptiness (sunyata), factors of enlightenment (bodhyanga), noble truths (arya satya), meditative absorptions (dhyana), immeasurable practices (apramana), formless attainments (arupa samapatti), liberation (vimoksha), meditative stabilizations (samapatti), preliminary practices, doors to liberation (vimokshamukha), supernormal powers (abhijna), dharani (dharani, total retention), powers (bala), fearlessness (vaisharadya), unobstructed eloquence (pratibhana), great loving-kindness (maha maitri), great compassion (maha karuna), unique qualities of the Buddha (avenika dharma), and the fruits of the Shravakas (disciples). Knowing all aspects, suchness (tathata), reality (vastuta), non-appearance (animitta), the realm of dharma (dharmadhatu), and other such dharmas. This is what is meant by 'all dharmas'.
What is meant by 'aggregates' refers to the five aggregates. What are the five? Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Here, 'form' refers to the five roots and the five objects. The roots are the eye, ear, nose, tongue, and body. The objects are form, sound, smell, taste, and touch. The basis of eye consciousness is the pure eye root. The basis of ear consciousness is the pure ear root. The basis of nose consciousness is the pure nose root. The basis of tongue consciousness is the pure tongue root. The basis of body consciousness is the pure body root. There are two types of form: manifest form and shape form. Manifest form refers to blue, etc. Shape form refers to long, etc. There are three types of sound: sound produced by the great elements that are grasped, sound produced by the great elements that are not grasped, and sound produced by both. There are two types of smell: good smell and bad smell. There are six types of taste: bitter, sour, sweet, spicy, salty, and bland. There are eleven types of touch: hardness, strength, fluidity, moisture, warmth, dryness, lightness, movement, heaviness, smoothness, roughness, softness, hunger, thirst, etc. These touches, in general, can be summarized into three types: agreeable, disagreeable, and neutral. These, and others like them, are produced by the eye, etc. If the realms, destinies, etc., are distinguished in the three times, they are distinguished by endless, minute differences in their characteristics. One should know that these, and others like them, are briefly explained.
說色蘊。受蘊云何。受有三種。謂苦受樂受非苦樂受。而此三受若依眼等分別者。有其六分。彼如是分別。受有十八。如地獄中別明行相。此受蘊者。若界趣等分別有無邊分行相。應知此如是等。略說受蘊。想蘊云何。想有六種。此之行相。謂依眼等分別彼所取境相。有其六種。所取相者謂即色等。然所依性即不可分別。若分別若不分別。謂即色受二法。此如是等皆從我蘊自類所起。此想蘊者。若界趣等分別有無邊分行相。應知此如是等略說想蘊。行蘊云何謂心所有法信等善分。貪瞋癡等諸煩惱分。如是心所法。心諸分位所有行相依眼等轉。此行蘊者。若界趣等分別有無邊分行相。應知此如是等略說行蘊。識蘊云何。謂六識身。此識蘊者。若依眼等根色等境分別及彼識相。乃至善不善無記等。分別有無邊分行相。應知此如是等略說識蘊。如前總說名為五蘊。
所言處者。即十二處謂內六處。眼耳鼻舌身意。外六處。色聲香味觸法。此中應知。眼等五根色等五境為十色處。彼意處者。謂即諸識所餘諸法。是為法處。
所言界者。即十八界謂六根界六境界六識界。此中眼等識分別有六。即有六觸。謂眼觸乃至意觸。彼色等識有三種相。謂善不善及彼中間。此之行相。眼等觸為三受所生因性。即彼三受。從眼等
【現代漢語翻譯】 現代漢語譯本 關於色蘊（Rūpa-skandha，物質之蘊）。受蘊（Vedanā-skandha，感受之蘊）是什麼？感受有三種，即苦受、樂受和非苦樂受。如果根據眼等感官來區分這三種感受，則有六種。它們如此被區分，感受共有十八種，如地獄（lower realms）中所詳細說明的那樣。這個受蘊，如果根據界（dhātu，界）、趣（gati，去處）等來區分，則有無邊的行相（ākāra，狀態）。應該知道受蘊就是這樣。以上是簡略地說明受蘊。 想蘊（Saṃjñā-skandha，知覺之蘊）是什麼？知覺有六種。這些知覺的狀態是，根據眼等感官來區分它們所取境的相（nimitta，表象），共有六種。所取之相就是色等。然而，作為所依之性是不可區分的，無論區分與否，都是指色和受這兩種法。這些都從我蘊（ātman-skandha，我之蘊）的自類所生起。這個想蘊，如果根據界、趣等來區分，則有無邊的行相。應該知道想蘊就是這樣。以上是簡略地說明想蘊。 行蘊（Saṃskāra-skandha，意志之蘊）是什麼？是指心所有法（caitta，心所）中的信等善法部分，以及貪嗔癡等煩惱部分。這些心所法，心的各種狀態，所有行相都依眼等感官而運轉。這個行蘊，如果根據界、趣等來區分，則有無邊的行相。應該知道行蘊就是這樣。以上是簡略地說明行蘊。 識蘊（Vijñāna-skandha，意識之蘊）是什麼？是指六識身（ṣaḍ vijñānakāyāḥ，六種意識）。這個識蘊，如果根據眼等根（indriya，根）、色等境（viṣaya，對像）來區分，以及根據這些識的相來區分，乃至根據善、不善、無記等來區分，則有無邊的行相。應該知道識蘊就是這樣。以上是簡略地說明識蘊。如前所述，總稱為五蘊。 所說的處（āyatana，處），即十二處，包括內六處：眼、耳、鼻、舌、身、意；外六處：色、聲、香、味、觸、法。其中應該知道，眼等五根和色等五境是十色處。意處是指諸識（vijñāna，意識），其餘諸法是法處。 所說的界（dhātu，界），即十八界，包括六根界、六境界、六識界。其中，眼等識分別有六種，即有六觸（sparśa，接觸），即眼觸乃至意觸。這些色等識有三種相，即善、不善及中間。這些行相，眼等觸是三受（三種感受）所生之因性，即彼三受，從眼等生起。
【English Translation】 English version Concerning the Rūpa-skandha (aggregate of form). What is the Vedanā-skandha (aggregate of feeling)? There are three kinds of feeling: namely, pleasant feeling, unpleasant feeling, and neither-pleasant-nor-unpleasant feeling. If these three kinds of feeling are distinguished according to the eye and other sense faculties, there are six divisions. They are thus distinguished, and there are eighteen kinds of feeling, as explained in detail in the lower realms. This Vedanā-skandha, if distinguished according to dhātu (element), gati (destination), etc., has boundless aspects. It should be known that this is how the Vedanā-skandha is. The above is a brief explanation of the Vedanā-skandha. What is the Saṃjñā-skandha (aggregate of perception)? There are six kinds of perception. The characteristics of these perceptions are that, according to the eye and other sense faculties, they distinguish the appearances (nimitta) of the objects they perceive, and there are six kinds. The perceived appearances are just form, etc. However, the nature of that which is relied upon is indistinguishable, whether distinguished or not, referring to the two dharmas of form and feeling. These all arise from the self-category of the ātman-skandha (aggregate of self). This Saṃjñā-skandha, if distinguished according to dhātu, gati, etc., has boundless aspects. It should be known that this is how the Saṃjñā-skandha is. The above is a brief explanation of the Saṃjñā-skandha. What is the Saṃskāra-skandha (aggregate of mental formations)? It refers to the wholesome aspects of mental factors (caitta) such as faith, as well as the afflictive aspects such as greed, hatred, and delusion. These mental factors, the various states of mind, all aspects operate according to the eye and other sense faculties. This Saṃskāra-skandha, if distinguished according to dhātu, gati, etc., has boundless aspects. It should be known that this is how the Saṃskāra-skandha is. The above is a brief explanation of the Saṃskāra-skandha. What is the Vijñāna-skandha (aggregate of consciousness)? It refers to the six consciousnesses (ṣaḍ vijñānakāyāḥ). This Vijñāna-skandha, if distinguished according to the eye and other sense organs (indriya), objects (viṣaya) such as form, and according to the characteristics of these consciousnesses, and even according to wholesome, unwholesome, and neutral, has boundless aspects. It should be known that this is how the Vijñāna-skandha is. The above is a brief explanation of the Vijñāna-skandha. As mentioned earlier, these are collectively called the five skandhas. The so-called āyatana (sense base) refers to the twelve āyatanas, including the six internal āyatanas: eye, ear, nose, tongue, body, and mind; and the six external āyatanas: form, sound, smell, taste, touch, and dharma. Among these, it should be known that the five sense organs such as the eye and the five sense objects such as form are the ten rūpa-āyatanas (sense bases of form). The mind-base refers to the consciousnesses (vijñāna), and the remaining dharmas are the dharma-base. The so-called dhātu (element) refers to the eighteen dhātus, including the six sense-organ elements, the six sense-object elements, and the six consciousness elements. Among these, the consciousnesses of the eye, etc., are distinguished into six, that is, there are six contacts (sparśa), namely, eye-contact and so on up to mind-contact. These consciousnesses of form, etc., have three aspects, namely, wholesome, unwholesome, and neutral. These aspects, the contacts of the eye, etc., are the causal nature of the arising of the three feelings (three kinds of feeling), that is, those three feelings, arise from the eye, etc.
觸所生有六。彼六各各三種分別。謂苦樂非苦樂。如是總說觸受。各有十八。如前受蘊所指。行相亦然。
複次地水火風空識等相。名為六界。所言緣生者云何行相。即十二緣生。何等十二。所謂無明乃至老死。此中無明者。謂于業果諦寶法中不正行故。由此無明起諸煩惱。是故於無我中計我蘊等。而有所得。無明緣行。行有三種。福行罪行不動行。福行謂十善業道。罪行謂十不善業道。不動行謂無色等至。彼如是行。以其無明為因諸行得生。行緣于識是故眼等諸識愛非愛果種子生長。識緣名色。此名色者謂由識故施設彼名。名有生處。是故受等四蘊為名色。即如應依名而立。名色緣六處。彼六處者。謂由如是名色眼等六處建立六處緣觸。觸謂眼等色等。如前已說。觸緣受。受有三種。亦如前說。此中觸受行相應知。受緣愛。愛由無明。愛緣取。取謂色等所取所生樂行。取緣有。有行相者謂即如前所說行識等相。有緣生。謂即名色有所生起。由彼無明故有生法。即此無明自性亦無分位。生緣老死。老謂諸蘊衰變。死謂諸蘊滅壞。生法後邊而無其實先所得身而悉舍離。然彼無明於后蘊中還復隨轉。增長一切煩惱過失。彼等皆由無明自類煩惱業等而為其因。是故煩惱業生。此三不斷。以是輪迴相續流轉。如是知者。
【現代漢語翻譯】 現代漢語譯本 觸所生之法有六種。這六種觸又各自有三種分別，即苦、樂、非苦非樂。總而言之，觸所生的感受共有十八種，如同前面受蘊所指出的那樣，其行相也是如此。
進一步說，地、水、火、風、空、識等相，名為六界。所說的緣生法，其行相如何呢？就是十二緣生。哪十二種呢？就是無明乃至老死。其中，無明指的是對於業果、諦（真諦）、寶（佛法僧三寶）之法不正確的行持。由於這種無明，產生了各種煩惱。因此，在無我的法中，執計有我，以及五蘊等，而有所得。無明緣於行，行有三種：福行、罪行、不動行。福行指的是十善業道，罪行指的是十不善業道，不動行指的是無色界的禪定。他們如此行持，以無明為因，諸行得以產生。行緣于識，因此眼等諸識，愛與非愛之果的種子得以生長。識緣于名色。這名色指的是由於識的緣故而施設的名。名有生處，因此受等四蘊為名，即如其所應地依名而立。名色緣於六處。這六處指的是由於如是名色，眼等六處得以建立。六處緣于觸。觸指的是眼等與色等，如前已說。觸緣于受。受有三種，也如前所說。這裡觸與受的行相應當知曉。受緣于愛。愛由無明而生。愛緣于取。取指的是對於色等所取之物所產生的樂的行持。取緣于有。有的行相指的是如前面所說的行、識等相。有緣于生，指的是名色有所生起。由於無明，所以有生法。而這無明自性也是沒有分位的。生緣于老死。老指的是諸蘊的衰變，死指的是諸蘊的滅壞。生法之後，最終會面臨老死，先前所得之身最終都要舍離。然而，無明在後來的蘊中還會隨之流轉，增長一切煩惱過失。這些都是由無明、同類的煩惱、業等作為其原因。因此，煩惱、業、生，這三者不斷，以此輪迴相續流轉。如是知曉的人，就能從中解脫。
【English Translation】 English version There are six things born of contact. Each of these six has three distinctions, namely, suffering, pleasure, and neither suffering nor pleasure. Thus, in summary, there are eighteen kinds of feelings born of contact, as indicated earlier in the Skandha of Feeling (Vedanā-skandha), and their characteristics are also the same.
Furthermore, the characteristics of earth, water, fire, wind, space, and consciousness are called the six elements (dhātu). What is the characteristic of what is called dependent origination (pratītyasamutpāda)? It is the twelve links of dependent origination. What are the twelve? They are ignorance (avidyā) up to old age and death (jarā-maraṇa). Among these, ignorance refers to incorrect conduct regarding the fruits of karma, the Truths (satya), and the Jewels (ratna, i.e., the Buddha, Dharma, and Sangha). Due to this ignorance, various afflictions arise. Therefore, in what is without self (anātman), one clings to the idea of a self and the aggregates (skandha), and thus something is obtained. Ignorance conditions volitional formations (saṃskāra). There are three kinds of volitional formations: meritorious actions (puṇya-saṃskāra), demeritorious actions (apuṇya-saṃskāra), and imperturbable actions (āniñja-saṃskāra). Meritorious actions refer to the ten virtuous paths of action, demeritorious actions refer to the ten non-virtuous paths of action, and imperturbable actions refer to the formless attainments (arūpa-samāpatti). As they act in this way, with ignorance as the cause, volitional formations arise. Volitional formations condition consciousness (vijñāna). Therefore, the seeds of the fruits of like and dislike of the consciousnesses of the eye, etc., grow. Consciousness conditions name and form (nāma-rūpa). This name and form refers to the name that is designated due to consciousness. Name has a place of arising. Therefore, the four aggregates of feeling, etc., are name, which is established according to its corresponding name. Name and form condition the six sense bases (ṣaḍāyatana). These six sense bases refer to the establishment of the six sense bases of the eye, etc., due to such name and form. The six sense bases condition contact (sparśa). Contact refers to the eye, etc., and form, etc., as previously explained. Contact conditions feeling (vedanā). There are three kinds of feeling, as also previously explained. Here, the characteristics of contact and feeling should be understood. Feeling conditions craving (tṛṣṇā). Craving arises from ignorance. Craving conditions grasping (upādāna). Grasping refers to the pleasurable conduct arising from what is grasped, such as form, etc. Grasping conditions becoming (bhava). The characteristic of becoming refers to the characteristics of volitional formations, consciousness, etc., as previously explained. Becoming conditions birth (jāti), which refers to the arising of name and form. Due to ignorance, there is the law of birth. And this nature of ignorance also has no divisions. Birth conditions old age and death. Old age refers to the decay of the aggregates, and death refers to the destruction of the aggregates. After the law of birth, one ultimately faces old age and death, and the body previously obtained is ultimately abandoned. However, ignorance continues to flow along in the later aggregates, increasing all afflictions and faults. These are all caused by ignorance, similar afflictions, karma, etc. Therefore, affliction, karma, and birth are continuous, and thus the cycle of rebirth continues to flow. One who knows this can be liberated from it.
當於實法而起對治。了無明等自性無我。如是等略說十二緣生。所言波羅蜜多者云何行相。其數有十。此中施有三種。謂法施無妄施慈施。戒有三種。謂攝律儀戒攝善法戒饒益有情戒。忍辱三種。謂諦察法忍耐怨害忍安受苦忍。精進三種。謂被甲精進加行精進畢竟成就精進。定有三種。謂離過失定引發定辦事定。慧有三種。謂聞所成慧思所成慧修所成慧。方便三種。謂離過方便拯濟方便速證樂方便。愿有三種。謂自行成就愿解眾生縛愿清凈佛土愿。力有三種。謂成辦事業力滅除煩惱力降伏魔怨力。智有三種。謂無分別智分別平等覺了智滅眾生罪智。如是施等諸波羅蜜多。以菩提心為先。於一切眾生起慈心觀。而此諸波羅蜜多。于諸世間所行無有行相亦無所得。于出世蘊等是即無我解脫相。真實所證如理而觀。
所言地者。即彼十地。所謂歡喜地修施波羅蜜多。離垢地修戒波羅蜜多發光地修忍辱波羅蜜多。焰慧地修精進波羅蜜多。難勝地修定波羅蜜多。現前地修慧波羅蜜多。遠行地修方便波羅蜜多。不動地修愿波羅蜜多。善慧地修力波羅蜜多。法雲地修智波羅蜜多。如是諸地所得法無我理。皆慈心所證悉無差別。而彼所修施等諸波羅蜜多。安住清凈勝上所得。廣大願力普遍成就。不共一切聲聞等故。是諸波羅蜜多
【現代漢語翻譯】 現代漢語譯本 當針對真實存在的法而生起對治。了知無明等等的自性是無我的。以上是簡略地說明十二緣起。所說的波羅蜜多（Pāramitā，到彼岸）是怎樣的行相？它的數量有十種。這其中佈施有三種，即法施、無妄施、慈施。戒有三種，即攝律儀戒、攝善法戒、饒益有情戒。忍辱有三種，即諦察法忍、耐怨害忍、安受苦忍。精進有三種，即被甲精進、加行精進、畢竟成就精進。定有三種，即離過失定、引發定、辦事定。慧有三種，即聞所成慧、思所成慧、修所成慧。方便有三種，即離過方便、拯濟方便、速證樂方便。愿有三種，即自行成就愿、解眾生縛愿、清凈佛土愿。力有三種，即成辦事業力、滅除煩惱力、降伏魔怨力。智有三種，即無分別智、分別平等覺了智、滅眾生罪智。像這樣佈施等等的各種波羅蜜多，以菩提心為先導，對一切眾生生起慈悲心觀。而這些波羅蜜多，在世間所行沒有行相也沒有所得。對於出世間的五蘊等等，這就是無我解脫相。真實所證得的，如理如實地觀察。
所說的地，就是那十地。即歡喜地修習佈施波羅蜜多，離垢地修習戒波羅蜜多，發光地修習忍辱波羅蜜多，焰慧地修習精進波羅蜜多，難勝地修習禪定波羅蜜多，現前地修習智慧波羅蜜多，遠行地修習方便波羅蜜多，不動地修習愿波羅蜜多，善慧地修習力波羅蜜多，法雲地修習智波羅蜜多。像這樣各個地所證得的法無我之理，都是慈悲心所證得的，完全沒有差別。而他們所修習的佈施等等各種波羅蜜多，安住在清凈殊勝的境界中所證得的，以廣大的願力普遍地成就，不與一切聲聞等等共通，這就是各種波羅蜜多。
【English Translation】 English version One should apply antidotes to what is truly existent. Understand that the self-nature of ignorance and so on is without self. The above is a brief explanation of the twelve links of dependent origination. What is meant by Pāramitā (perfection, going to the other shore)? What are its characteristics? There are ten of them. Among these, giving (Dāna) is of three types: giving of Dharma, giving without deception, and giving of loving-kindness. Discipline (Śīla) is of three types: discipline of restraining precepts, discipline of gathering wholesome qualities, and discipline of benefiting sentient beings. Patience (Kṣānti) is of three types: patience of examining the Dharma, patience of enduring harm from enemies, and patience of accepting suffering. Diligence (Vīrya) is of three types: armor-like diligence, application diligence, and diligence of ultimate accomplishment. Concentration (Dhyāna) is of three types: concentration free from faults, concentration that generates, and concentration that accomplishes tasks. Wisdom (Prajñā) is of three types: wisdom born from hearing, wisdom born from thinking, and wisdom born from meditation. Skillful means (Upāya) is of three types: skillful means of avoiding faults, skillful means of rescuing, and skillful means of quickly attaining bliss. Aspiration (Praṇidhāna) is of three types: aspiration to accomplish oneself, aspiration to liberate sentient beings from bondage, and aspiration to purify the Buddha-land. Strength (Bala) is of three types: strength to accomplish tasks, strength to eliminate afflictions, and strength to subdue demonic forces. Knowledge (Jñāna) is of three types: non-discriminating knowledge, knowledge of discriminating equality, and knowledge of extinguishing the sins of sentient beings. Thus, these various Pāramitās, such as giving, are preceded by the Bodhicitta (mind of enlightenment), and one cultivates the contemplation of loving-kindness towards all sentient beings. And these Pāramitās, in their practice in the world, have no characteristics and nothing to be attained. Regarding the aggregates (Skandhas) and so on that are beyond the world, this is the aspect of selflessness and liberation. What is truly attained is observed in accordance with reality.
What is meant by the 'ground' (Bhūmi) refers to the ten grounds. Namely, the Joyful Ground (Pramuditā-bhūmi) where one cultivates the perfection of giving (Dāna-pāramitā), the Stainless Ground (Vimalā-bhūmi) where one cultivates the perfection of discipline (Śīla-pāramitā), the Luminous Ground (Prabhākarī-bhūmi) where one cultivates the perfection of patience (Kṣānti-pāramitā), the Blazing Ground (Arciṣmatī-bhūmi) where one cultivates the perfection of diligence (Vīrya-pāramitā), the Difficult-to-Conquer Ground (Sudurjayā-bhūmi) where one cultivates the perfection of concentration (Dhyāna-pāramitā), the Manifest Ground (Abhimukhī-bhūmi) where one cultivates the perfection of wisdom (Prajñā-pāramitā), the Far-Going Ground (Dūraṅgamā-bhūmi) where one cultivates the perfection of skillful means (Upāya-pāramitā), the Immovable Ground (Acalā-bhūmi) where one cultivates the perfection of aspiration (Praṇidhāna-pāramitā), the Ground of Good Wisdom (Sādhumatī-bhūmi) where one cultivates the perfection of strength (Bala-pāramitā), and the Cloud of Dharma Ground (Dharmameghā-bhūmi) where one cultivates the perfection of knowledge (Jñāna-pāramitā). Thus, the principle of selflessness of phenomena (Dharma-nairātmya) attained in these various grounds is all attained through loving-kindness, and there is no difference. And the various perfections such as giving that they cultivate, abide in the pure and supreme state that is attained, and are universally accomplished through vast aspirational power, not shared with all Śrāvakas (hearers) and so on. These are the various perfections.
。于所緣相而無差別。若人若法離相空故。
所言空者。即十八空。謂眼等空是名內空。色等空是名外空。眼等色等智觀平等名內外空。方等諸分器世間相。各各觀察一一皆空。是名大空。于諸分別離取捨性。說名為空。此空復空。是名空空。于勝義諦觀不可得。名勝義空。于施等行諸有為法皆悉平等。名有為空。諸無為法無發悟相。名無為空。于空法中無有少法而實可轉。散而無集。是名散空。彼一切法無有邊際。名無際空。一切法中畢竟無餘一法不空。名畢竟空。蘊等諸法自性如是。無所生起離自取捨相。名自相空彼一切法空無差別。名一切法空。於我蘊中取捨不可得。名不可得空。此不可得。謂色等相不可得故。但有諸業性。是名無相空。若人若法彼自性空。是名自性空。于諸性中離取捨性。名無性空。彼無性者謂離蘊等無別性故。若離蘊等自性起空分別者。是對礙相即名無性自性空。若彼如是分別盡處。即能解脫色等繫縛。無復分別有無邊分。離蘊等取捨。是即一相。而彼一相性無有二。彼如是故即于波羅蜜多安住一境。自性空理離戲論相。是即無我真實所觀。
所言菩提分者。即三十七菩提分。謂四念處乃至八正道。四念處者身受心法。此中身念處者觀身無有種種積集而無所著。離取捨相等。
【現代漢語翻譯】 現代漢語譯本：對於所緣之境，沒有差別之分。無論是人還是法，都因為離相而為空。
所謂『空』，即是十八空。眼等為空，名為內空；色等為空，名為外空；眼等與色等以智慧觀照平等，名為內外空。方等諸部分，以及器世間之相，各自觀察，一一皆空，這名為大空。對於各種分別，遠離取捨之性，稱之為空。此空復為空，名為空空。對於勝義諦（Paramārtha-satya，最高真理）觀察而不可得，名勝義空。對於佈施等行為，所有有為法（saṃskṛta，因緣和合而成的法）都平等，名為有為空。所有無為法（asaṃskṛta，非因緣和合的法）沒有生起領悟之相，名為無為空。在空法之中，沒有絲毫法可以實際轉變，散滅而無聚集，這名為散空。所有一切法沒有邊際，名為無際空。一切法中，畢竟沒有剩餘一法不是空的，名為畢竟空。蘊等諸法的自性就是如此，沒有生起，遠離自我的取捨之相，名為自相空。所有一切法空而沒有差別，名為一切法空。在我蘊之中，取捨不可得，名為不可得空。此不可得，是因為色等相不可得的緣故，但有諸業的性質，這名為無相空。無論是人還是法，其自性為空，這名為自性空。對於諸性之中，遠離取捨之性，名為無性空。所謂無性，是指遠離蘊等而沒有別的自性。如果遠離蘊等，對自性生起空的分別，這是對障礙之相的執著，即名為無性自性空。如果像這樣分別到了盡頭，就能解脫色等束縛，不再分別有無邊際，遠離對蘊等的取捨，這就是一相。而這一相的性質沒有二。正因為這樣，就能在波羅蜜多（Pāramitā，到彼岸）中安住於一境。自性空的道理遠離戲論之相，這就是無我（Anātman）的真實所觀。
所謂菩提分，即是三十七菩提分。包括四念處乃至八正道。四念處是指身、受、心、法。其中身念處是指觀察身體沒有種種積聚，而沒有執著，遠離取捨等相。
【English Translation】 English version: Regarding the objects of perception, there is no differentiation. Whether it is a person or a dharma, it is empty because of being free from characteristics.
What is meant by 'emptiness' is the eighteen kinds of emptiness. The emptiness of the eye, etc., is called internal emptiness; the emptiness of form, etc., is called external emptiness; the equality of the eye, etc., and form, etc., through wisdom and observation is called internal-external emptiness. The various parts of the Vaipulya (extensive) sutras and the characteristics of the vessel-world are each observed, and each is empty; this is called great emptiness. Regarding all discriminations, being free from the nature of grasping and rejecting is called emptiness. This emptiness of emptiness is called emptiness of emptiness. Observing the ultimate truth (Paramārtha-satya) as unattainable is called ultimate emptiness. Regarding acts of giving, etc., all conditioned dharmas (saṃskṛta) are equal; this is called conditioned emptiness. All unconditioned dharmas (asaṃskṛta) have no characteristics of arising or enlightenment; this is called unconditioned emptiness. Within empty dharmas, there is not a single dharma that can actually be transformed, scattered without gathering; this is called scattered emptiness. All those dharmas have no boundaries; this is called unbounded emptiness. Within all dharmas, there is ultimately not a single dharma that is not empty; this is called ultimate emptiness. The self-nature of the aggregates, etc., is such that there is no arising, being free from the characteristics of self-grasping and rejection; this is called self-nature emptiness. All those dharmas are empty without differentiation; this is called emptiness of all dharmas. Within the aggregate of self, grasping and rejecting are unattainable; this is called unattainable emptiness. This unattainability is because the characteristics of form, etc., are unattainable; there are only the natures of various karmas; this is called signless emptiness. Whether it is a person or a dharma, its self-nature is empty; this is called self-nature emptiness. Regarding all natures, being free from the nature of grasping and rejecting is called no-nature emptiness. What is meant by no-nature is that there is no separate nature apart from the aggregates, etc. If, apart from the aggregates, etc., one discriminates emptiness arising from self-nature, this is attachment to the characteristic of obstruction, which is called emptiness of no-nature self-nature. If such discrimination reaches its end, one can be liberated from the bonds of form, etc., no longer discriminating existence or non-existence, being free from grasping and rejecting the aggregates, etc.; this is the one characteristic. And the nature of that one characteristic is not two. Because of this, one can abide in one object within the Pāramitā (perfection, going to the other shore). The principle of self-nature emptiness is free from the characteristics of conceptual proliferation; this is the true contemplation of no-self (Anātman).
What is meant by the factors of enlightenment are the thirty-seven factors of enlightenment. These include the four foundations of mindfulness up to the eightfold noble path. The four foundations of mindfulness are body, feeling, mind, and dharma. Among these, mindfulness of the body means observing the body without various accumulations, without attachment, and being free from characteristics such as grasping and rejecting.
是名身念處。彼受念處心念處法念處亦如是觀。又復即此法念處中。若於內外中間而分別者別有三種。謂精進定正念此。三相應即能觀察諸菩薩最勝菩提心及施等善行。於一切法中得無我相應。此念最勝。如是略說名四念處。所餘諸法亦如是知。
四正斷者。謂是所對治非菩提分。即已生令斷未生令不生。此名勤斷二不善非所對治。是菩提分未生令生已生令增長。此名勤修二善。如是略說名四正斷。
四神足者。謂欲精進三摩地慧。如是相應行增上所得果。以其所得而觀欲等所緣。謂四種三摩地。而彼身心離諸所依住離貪想。依止寂滅無所作行。如是略說名四神足。
五根五力者。即了知一切相果。謂信精進念定慧等增上相應根力。如是略說名五根五力。
複次此中如是等所修即二覺了分。謂暖頂位。暖位修四念處。頂位修四正斷。又復有二勝覺了分謂忍世第一法。忍位修四神足。世第一位修五根五力。彼如是等無所作行。最上真實。信等根力為見道緣行相。應知彼見道所修謂七覺支。
七覺支者即念覺支乃至舍覺支。此中念覺支者。謂利眾生證菩提愿。現前正念無忘失相。擇法覺支者。謂於我法自性抉擇為相。喜覺支者。謂自所修道得無漏因生喜樂故輕安覺支者。謂如其所證真實法
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的『身念處』（Kāya-smṛtyupasthāna，對身體的覺察）。對於『受念處』（Vedanā-smṛtyupasthāna，對感受的覺察）、『心念處』（Citta-smṛtyupasthāna，對心的覺察）和『法念處』（Dharma-smṛtyupasthāna，對法的覺察），也應如此觀察。此外，就在這『法念處』中，如果對內外中間進行分別，則另有三種，即精進、禪定、正念。這三者相應，就能觀察諸菩薩最殊勝的菩提心以及佈施等善行，於一切法中獲得與無我相應的智慧。這種念是最殊勝的。像這樣簡略地說，就叫做『四念處』。其餘諸法也應如此理解。
所謂的『四正斷』（Cattāri samyakprahāṇāni，四種正勤），是指所要對治的、非菩提分的法，即對於已經生起的（惡法），令其斷除；對於尚未生起的（惡法），令其不生。這叫做『勤斷』二不善法。對於非所對治的、是菩提分的法，對於尚未生起的（善法），令其生起；對於已經生起的（善法），令其增長。這叫做『勤修』二善法。像這樣簡略地說，就叫做『四正斷』。
所謂的『四神足』（Catvāra ṛddhipādāḥ，四種成就神通的根本），是指欲、精進、三摩地、慧。像這樣相應地修行，增上所得的果，以其所得而觀察欲等所緣，即四種三摩地。而彼身心遠離諸所依，安住于遠離貪慾的念想，依止寂滅，行無所作。像這樣簡略地說，就叫做『四神足』。
所謂的『五根』（Pañca indriyāṇi）和『五力』（Pañca balāni），即了知一切相和果。是指信、精進、念、定、慧等增上相應的根和力。像這樣簡略地說，就叫做『五根』和『五力』。
再次，此中像這樣所修的，即二覺了分，即暖位和頂位。暖位修四念處，頂位修四正斷。又復有二勝覺了分，即忍位和世第一法位。忍位修四神足，世第一位修五根五力。他們像這樣行無所作，是最上真實的。信等根力是見道的因緣和行相，應當知道。那見道所修的，就是七覺支。
所謂的『七覺支』（Sapta bodhyaṅgāni），即念覺支乃至舍覺支。此中，『念覺支』（Smṛti-sambodhyanga）是指爲了利益眾生、證得菩提的願望，現前保持正念，沒有忘失的相狀。『擇法覺支』（Dharma-vicaya-sambodhyanga）是指對於我法自性的抉擇為相。『喜覺支』（Prīti-sambodhyanga）是指因為自己所修的道，得到無漏的因，生起喜樂的緣故。『輕安覺支』（Praśrabdhi-sambodhyanga）是指如其所證的真實法。
【English Translation】 English version: This is called 『Kāya-smṛtyupasthāna』 (mindfulness of the body). The same observation should be applied to 『Vedanā-smṛtyupasthāna』 (mindfulness of feelings), 『Citta-smṛtyupasthāna』 (mindfulness of mind), and 『Dharma-smṛtyupasthāna』 (mindfulness of phenomena). Furthermore, within this 『Dharma-smṛtyupasthāna』, if one distinguishes between internal, external, and intermediate, there are three more, namely diligence, concentration, and mindfulness. When these three are in harmony, one can observe the most excellent Bodhicitta (mind of enlightenment) of the Bodhisattvas and good deeds such as giving, and attain correspondence with non-self in all dharmas. This mindfulness is the most excellent. Briefly speaking, this is called the 『Four Foundations of Mindfulness』 (Cattāro satipaṭṭhānā). Other dharmas should also be understood in the same way.
The 『Four Right Exertions』 (Cattāri samyakprahāṇāni) refer to what is to be counteracted, which are not factors of enlightenment. That is, for what has already arisen (unwholesome dharmas), cause them to be abandoned; for what has not yet arisen (unwholesome dharmas), cause them not to arise. This is called 『diligent abandonment』 of two unwholesome dharmas. For what is not to be counteracted, which are factors of enlightenment, for what has not yet arisen (wholesome dharmas), cause them to arise; for what has already arisen (wholesome dharmas), cause them to increase. This is called 『diligent cultivation』 of two wholesome dharmas. Briefly speaking, this is called the 『Four Right Exertions』.
The 『Four Bases of Supernormal Powers』 (Catvāra ṛddhipādāḥ) refer to desire, diligence, samādhi (concentration), and wisdom. By practicing in accordance with these, the resulting fruit is enhanced. With what is attained, one observes the objects of desire, etc., which are the four types of samādhi. And their body and mind are separated from all dependencies, dwelling in thoughts of detachment from greed, relying on quiescence, and acting without action. Briefly speaking, this is called the 『Four Bases of Supernormal Powers』.
The 『Five Roots』 (Pañca indriyāṇi) and 『Five Powers』 (Pañca balāni) are the understanding of all characteristics and results. They refer to the roots and powers of faith, diligence, mindfulness, concentration, and wisdom, etc., which are enhanced and in harmony. Briefly speaking, this is called the 『Five Roots』 and 『Five Powers』.
Furthermore, what is cultivated here are the two stages of realization, namely the stage of warmth and the stage of the peak. In the stage of warmth, one cultivates the Four Foundations of Mindfulness; in the stage of the peak, one cultivates the Four Right Exertions. There are also two superior stages of realization, namely the stage of forbearance and the stage of the highest mundane dharma. In the stage of forbearance, one cultivates the Four Bases of Supernormal Powers; in the stage of the highest mundane dharma, one cultivates the Five Roots and Five Powers. They act without action in this way, which is the most supreme truth. The roots and powers of faith, etc., are the causes and conditions for the path of seeing. It should be known that what is cultivated in the path of seeing is the Seven Factors of Enlightenment.
The 『Seven Factors of Enlightenment』 (Sapta bodhyaṅgāni) are the mindfulness factor of enlightenment up to the equanimity factor of enlightenment. Among these, the 『Mindfulness Factor of Enlightenment』 (Smṛti-sambodhyanga) refers to the aspiration to benefit sentient beings and attain enlightenment, maintaining right mindfulness in the present moment, without forgetting. The 『Discrimination of Dharma Factor of Enlightenment』 (Dharma-vicaya-sambodhyanga) refers to the characteristic of discerning the nature of self and dharma. The 『Joy Factor of Enlightenment』 (Prīti-sambodhyanga) refers to the joy and happiness arising from the unconditioned cause obtained through one's own cultivation of the path. The 『Tranquility Factor of Enlightenment』 (Praśrabdhi-sambodhyanga) refers to the true dharma as it is realized.
性。非菩提分種子而舍離故。身業心業得輕安故。定覺支者。謂四無量及菩提愿。入真如智純一境相。精進覺支者。謂雖觀寂靜勝上功德門而不味著。進修諸行復無懈息。舍覺支者。謂念利眾生如應調伏。隨其所行。波羅蜜多等諸功德法。平等分別觀無來去。住平等故。如是略說名七覺支。即如是等七覺支行名正智分。彼能對治煩惱障及所知障行相。應知修道所修即八正道。
八正道者。謂正見乃至正定。此中正見者。謂了一切法無我相。住于平等苦等顛倒。彼之二分是微妙相勝慧所觀。正思惟者。謂起思惟不斷所作因如願而證果。正語者。謂諸語言離妄分別如實而說。正業者。謂諸所作而無顛倒。不害眾生救拔眾生等。離妄而修。正命者。謂于凈命離諸邪妄。自行所修自行而證。正勤者。謂雖至最上地而亦增進。身無疲倦心生勇悍。正念者。謂念處等如實而觀。慈心莊嚴自願方便。於一切法無所忘失。正定者。謂身等業而常依止最勝功德。安住無分別智。即諸靜慮相平等相應。如是等略說名三十七菩提分法。隨應行相總略攝故。
集大乘相論捲上 大正藏第 32 冊 No. 1637 集大乘相論
集大乘相論卷下
覺吉祥智菩薩造
西天譯經三藏傳法大師賜紫沙門臣施護奉
【現代漢語翻譯】 現代漢語譯本：性，因為舍離了菩提分種子。由於身業和心業得到輕安，定覺支指的是四無量心（慈、悲、喜、舍）以及菩提愿。進入真如智慧的純一境相。精進覺支指的是，雖然觀察寂靜殊勝的功德之門，但不執著於此，精進修習各種行為而沒有懈怠。舍覺支指的是，念及利益眾生，如應調伏，隨著他們所行，對波羅蜜多等各種功德法，平等分別觀察，沒有來去，安住于平等。像這樣簡略地說，叫做七覺支。像這樣等等的七覺支行叫做正智分。它能夠對治煩惱障和所知障的行相。應該知道修道所修的就是八正道。 八正道指的是正見乃至正定。這裡面，正見指的是瞭解一切法沒有我相，安住于平等，對於苦等等的顛倒，那兩部分是微妙相勝慧所觀察的。正思惟指的是，發起思惟，不斷所作的因，如願而證果。正語指的是，各種語言離開虛妄分別，如實而說。正業指的是，各種所作而沒有顛倒，不傷害眾生，救拔眾生等等，離開虛妄而修。正命指的是，對於清凈的生命，離開各種邪妄，自己實行所修的，自己實行而證得。正勤指的是，即使到達最上的地位，也仍然增進，身體沒有疲倦，心中生出勇悍。正念指的是，念處等等如實地觀察，用慈心莊嚴，用自願方便，對於一切法沒有忘失。正定指的是，身體等等的業常常依靠最殊勝的功德，安住于無分別智，就是各種靜慮的相平等相應。像這樣等等簡略地說，叫做三十七菩提分法。隨著相應的行相，總括簡略地攝取。 《集大乘相論》捲上 大正藏第 32 冊 No. 1637 《集大乘相論》 《集大乘相論》卷下 覺吉祥智菩薩造 西天譯經三藏傳法大師賜紫沙門臣施護奉
【English Translation】 English version: It is because of abandoning the seeds of Bodhi-constituents. Because the physical and mental actions become light and peaceful, the mindfulness of tranquility (定覺支, dhyana-sambodhyanga) refers to the Four Immeasurables (四無量, catasra apramanani) and the Bodhi-vow. Entering the pure and unified state of True Suchness wisdom. The energy of tranquility (精進覺支, virya-sambodhyanga) refers to, although observing the gate of tranquil and supreme merits, not being attached to it, diligently cultivating various practices without懈怠 (xie dai, relaxation). The equanimity of tranquility (舍覺支, upeksa-sambodhyanga) refers to, being mindful of benefiting sentient beings, taming and subduing them as appropriate, following their actions, equally and distinctly observing the Paramitas (波羅蜜多, paramita) and other meritorious dharmas, without coming or going, abiding in equanimity. Briefly speaking like this, it is called the Seven Factors of Enlightenment. Such practices of the Seven Factors of Enlightenment are called the 'Division of Right Knowledge'. It can counteract the characteristics of the afflictive obscurations (煩惱障, klesavarana) and the cognitive obscurations (所知障, jneyavarana). It should be known that what is cultivated in the path of cultivation is the Eightfold Noble Path. The Eightfold Noble Path refers to Right View (正見, samyag-drsti) up to Right Concentration (正定, samyak-samadhi). Among these, Right View refers to understanding that all dharmas are without self (無我相, anatma-laksana), abiding in equanimity, and the two aspects of suffering and other inversions are observed by subtle and supreme wisdom. Right Thought (正思惟, samyak-samkalpa) refers to arising thoughts, not ceasing the causes of actions, and realizing the results as desired. Right Speech (正語, samyag-vac) refers to speaking truthfully, without false discriminations in all languages. Right Action (正業, samyak-karmanta) refers to all actions being without inversion, not harming sentient beings, rescuing sentient beings, etc., cultivating without falsehood. Right Livelihood (正命, samyag-ajiva) refers to, in a pure life, being free from all evils, practicing what is cultivated, and realizing it through one's own practice. Right Effort (正勤, samyag-vyayama) refers to, even reaching the highest level, still progressing, the body without fatigue, and courage arising in the mind. Right Mindfulness (正念, samyak-smrti) refers to observing the mindfulness, etc., as they truly are, adorning with loving-kindness, using voluntary means, and not forgetting anything about all dharmas. Right Concentration refers to the actions of the body, etc., constantly relying on the most supreme merits, abiding in non-discriminating wisdom, which is the state of equality corresponding to various meditations. Briefly speaking like this, it is called the Thirty-Seven Factors of Enlightenment. According to the corresponding characteristics of practice, it is generally and briefly summarized and included. Collected Mahayana Aspects Treatise, Volume 1 Taisho Tripitaka Volume 32 No. 1637 Collected Mahayana Aspects Treatise Collected Mahayana Aspects Treatise, Volume 2 Composed by Bodhisattva Juejixiangzhi (覺吉祥智, Juejixiangzhi) Translated by Shihu (施護, Shihu), a purple-robed Shramana and Master of the Tripitaka Translation in Western India
詔譯
複次所言聖諦者。即四聖諦。謂苦集滅道。此中苦聖諦者。謂蘊等顛倒相背聖法為性。集聖諦者。謂如所說苦。由此無明行等煩惱業集為緣。與生等苦而為因性。滅聖諦者。謂於一切法如實無分別無生相為性。世間癡暗對治滅如所證。道聖諦者。謂趣向菩提慈心等法及法念處。總略攝故此諸聖諦於一切法平等所緣。如是略說名四聖諦。
所言靜慮者。即四靜慮。謂離生喜樂名初靜慮。定生喜樂名第二靜慮。離喜妙樂名第三靜慮。舍念清凈名第四靜慮。如是等四皆寂止相。欲界等貪心不流動。是名靜慮。然諸菩薩亦不味著諸靜慮樂。畢竟不捨眾生。圓滿菩薩道法。成就無量行。如是略說名四靜慮。
所言無量行者。即四無量行。謂慈悲喜捨。此四皆緣無量眾生為境界故。此中慈無量行者。謂與一切眾生畢竟利樂。所修諸行而悉離相。遠離顛倒順菩薩道。悲無量行者。謂不令眾生而有一苦。此悲謂能對治惱害不起為性。喜無量行者。謂證一切法無我平等。所有施等諸善住菩提心。廣為利樂一切眾生。方便所行如所生喜為喜受相。舍無量行者。謂於三有分別平等起廣大行拯救眾生。于自所得三摩地樂而不味著。此能對治放逸過失心住實相。如應調伏世間一切執相等心已能安住靜慮。于諸色想對治
【現代漢語翻譯】 現代漢語譯本
奉旨翻譯
再說所謂的聖諦，就是四聖諦，即苦、集、滅、道。其中苦聖諦，是指蘊等與顛倒之相違背，以聖法為體性。集聖諦，是指如前所說的苦，由無明、行等煩惱業聚集為緣，與生等苦作為因性。滅聖諦，是指對於一切法，如實地沒有分別，以無生之相為體性。世間的愚癡黑暗被對治而滅除，正如所證悟的那樣。道聖諦，是指趨向菩提的慈心等法以及法念處。總括來說，這些聖諦對於一切法都是平等所緣。像這樣簡略地說，就叫做四聖諦。
所謂靜慮，就是四靜慮。即離生喜樂名為初靜慮，定生喜樂名為第二靜慮，離喜妙樂名為第三靜慮，舍念清凈名為第四靜慮。像這樣等四種都是寂止之相，使欲界等的貪心不流動，這叫做靜慮。然而諸位菩薩也不貪著于靜慮之樂，畢竟不捨棄眾生，圓滿菩薩道法，成就無量行。像這樣簡略地說，就叫做四靜慮。
所謂無量行，就是四無量行，即慈、悲、喜、舍。這四種都以無量眾生為境界。其中慈無量行，是指給予一切眾生究竟的利益和快樂，所修的各種行為都遠離執著之相，遠離顛倒，順應菩薩道。悲無量行，是指不讓眾生有一絲痛苦。這種悲心能夠對治惱害，不起惡念為體性。喜無量行，是指證悟一切法無我平等，所有佈施等各種善行都安住于菩提心，廣泛地爲了利益和快樂一切眾生，以方便之法所行，如所生之喜為喜受之相。舍無量行，是指對於三有（欲有、色有、無色有）分別平等地發起廣大的行為來拯救眾生，對於自己所得到的三摩地之樂而不貪著。這能夠對治放逸的過失，使心安住于實相。像這樣調伏世間一切執著相等的心之後，就能夠安住于靜慮，對於各種色想進行對治。
【English Translation】 English version
Imperial Edict Translation
Furthermore, regarding what is called the 'Noble Truths' (Satya, 真諦), these are the Four Noble Truths: namely, suffering (Dukkha, 苦), its origin (Samudaya, 集), its cessation (Nirodha, 滅), and the path (Marga, 道). Among these, the Noble Truth of Suffering refers to the aggregates (Skandha, 蘊) etc., which are contrary to inverted perceptions, and whose nature is the sacred Dharma. The Noble Truth of Origin refers to the suffering mentioned earlier, which arises from the accumulation of afflictions and karma such as ignorance (Avidya, 無明) and actions (Samskara, 行), serving as the cause for suffering such as birth. The Noble Truth of Cessation refers to the absence of discrimination regarding all phenomena, whose nature is the absence of arising. The worldly ignorance and darkness are overcome and extinguished, just as it is realized. The Noble Truth of the Path refers to practices such as loving-kindness (Metta, 慈心) and mindfulness of the Dharma (Dharma-smrti, 法念處) that lead to Bodhi (菩提). In summary, these Noble Truths equally pertain to all phenomena. Briefly stated, these are called the Four Noble Truths.
What is called 'meditative absorption' (Dhyana, 靜慮) refers to the Four Dhyanas: namely, the joy and pleasure born of detachment is called the First Dhyana; the joy and pleasure born of concentration is called the Second Dhyana; the exquisite pleasure free from joy is called the Third Dhyana; and the purity of equanimity and mindfulness is called the Fourth Dhyana. These four are all characterized by tranquility, preventing the mind from being disturbed by desires of the desire realm (Kama-dhatu, 欲界) etc. This is called Dhyana. However, Bodhisattvas do not become attached to the pleasures of Dhyana, and ultimately do not abandon sentient beings, perfecting the Bodhisattva path and accomplishing immeasurable practices. Briefly stated, these are called the Four Dhyanas.
What is called 'immeasurable conduct' (Apramana, 無量行) refers to the Four Immeasurables: namely, loving-kindness (Metta, 慈), compassion (Karuna, 悲), joy (Mudita, 喜), and equanimity (Upeksha, 舍). These four all take immeasurable sentient beings as their object. Among these, the immeasurable conduct of loving-kindness refers to bestowing ultimate benefit and happiness upon all sentient beings, with all practices cultivated being free from attachment, and being free from inversion, in accordance with the Bodhisattva path. The immeasurable conduct of compassion refers to not allowing sentient beings to experience even a single suffering. This compassion is characterized by the ability to counteract harm and prevent the arising of negative thoughts. The immeasurable conduct of joy refers to realizing the equality of all phenomena as selfless, with all acts of generosity (Dana, 施) etc., abiding in the Bodhi-mind (Bodhicitta, 菩提心), extensively benefiting and bringing happiness to all sentient beings, practicing with skillful means, and experiencing joy as the nature of joyful reception. The immeasurable conduct of equanimity refers to equally and impartially initiating vast actions to save sentient beings from the three realms of existence (Tri-dhatu, 三有: desire realm, form realm, formless realm), without being attached to the bliss of Samadhi (三摩地) that one has attained. This can counteract the fault of negligence, allowing the mind to abide in reality. Having subdued all attachments and perceptions of the world, one can abide in Dhyana, counteracting various perceptions of form.
實法。復于無量法門得法平等。住法無我如理而證。所獲一切平等樂法。是名自在最勝所得。如是略說名四無量行。
所言無色等至者。此有其四。謂空無邊處乃至非想非非想處。此中空無邊處等至者。謂離種種色對礙想。觀無邊空而為相應。舍諸有相心住一境。複次識無邊處等至。無所有處等至。非想非非想處等至。此如是等皆寂靜行如初相應。觀無貪相而為所緣。余復觀察無著無礙。如應最上無相出生。如是略說名四無色等至。
所言解脫者。即八解脫。謂內有色觀外色解脫乃至滅受想解脫。此中初解脫者。謂內有色想離外色貪。是名內有色觀外色解脫。複次如其行相內無色想離外色貪。是名內無色觀外色解脫。複次於色等清凈住無貪行。是名凈解脫。複次空無邊處解脫。識無邊處解脫。無所有處解脫。非想非非想處解脫。如是四無色處解脫。皆如其行相住如實觀。複次滅受想解脫行相。應知如是略說名八解脫。
所言三摩缽底先行者。謂欲住彼空無邊處等諸三摩缽底。先當如應滅諸行相。住法自性平等寂靜后當安住諸三摩缽底。此名先行。又復當知。此四無色等至及滅盡等至而諸菩薩于冒哩𠰒多位入師子游戲三摩地。現前而觀。不為非三摩呬多心之所間斷。亦復不為初靜慮等之所間斷。此滅
【現代漢語翻譯】 現代漢語譯本： 真實的法。又在無量的法門中獲得法的平等性。安住於法無我，如理如實地證悟。所獲得的一切平等喜樂之法，這被稱為自在最殊勝的所得。像這樣簡略地說，稱為四無量行。
所說的無色等至，這裡有四種。即空無邊處，乃至非想非非想處。這其中，空無邊處等至，是指遠離種種色相的對礙之想，觀無邊無際的虛空而與之相應。捨棄各種有相，心安住于單一境界。其次是識無邊處等至，無所有處等至，非想非非想處等至。這些都屬於寂靜之行，如最初的空無邊處等至一樣相應。觀察無貪之相作為所緣境。進一步觀察無執著、無障礙。如其所應，最殊勝的無相之境由此而生。像這樣簡略地說，稱為四無色等至。
所說的解脫，即八解脫。即內有色觀外色解脫，乃至滅受想解脫。這其中，最初的解脫是指，內心有色想，而能遠離對外色的貪著，這稱為內有色觀外色解脫。其次，如其行相，內心沒有色想，而能遠離對外色的貪著，這稱為內無色觀外色解脫。再次，於色等清凈之境安住，行無貪之行，這稱為凈解脫。再次，空無邊處解脫，識無邊處解脫，無所有處解脫，非想非非想處解脫。這四種無色處解脫，都如其行相安住，如實觀察。再次，滅受想解脫的行相，應當知道。像這樣簡略地說，稱為八解脫。
所說的三摩缽底先行，是指想要安住于空無邊處等各種三摩缽底，首先應當如其所應地滅除各種行相，安住於法自性的平等寂靜，然後才能安住于各種三摩缽底。這稱為先行。又應當知道，這四種無色等至以及滅盡等至，菩薩在冒哩𠰒多（Maurita）位時，進入師子游戲三摩地，現前而觀，不被非三摩呬多（asamāhita）之心所間斷，也不被初靜慮等所間斷。這滅盡等至
【English Translation】 English version: The real Dharma. Furthermore, in immeasurable Dharma gates, one attains equality of Dharma. Abiding in the non-self of Dharma, one realizes it according to reason. All the equal joy and bliss of Dharma that is obtained is called the most excellent attainment of freedom. Briefly speaking, this is called the Four Immeasurable Practices.
The so-called Formless Attainments, there are four of them. Namely, the Sphere of Infinite Space, up to the Sphere of Neither Perception nor Non-Perception. Among these, the Attainment of the Sphere of Infinite Space means to be apart from various thoughts of color and obstruction, contemplating infinite space in correspondence. Abandoning all forms, the mind abides in a single object. Next is the Attainment of the Sphere of Infinite Consciousness, the Attainment of the Sphere of Nothingness, and the Attainment of the Sphere of Neither Perception nor Non-Perception. These are all practices of tranquility, corresponding like the initial Sphere of Infinite Space. Observing the aspect of non-greed as the object of focus. Furthermore, observing non-attachment and non-obstruction. As appropriate, the most supreme formless state arises. Briefly speaking, this is called the Four Formless Attainments.
The so-called Liberations are the Eight Liberations. Namely, the liberation of one who has internal form contemplating external forms, up to the liberation of the cessation of perception and feeling. Among these, the initial liberation means that one has internal thoughts of form, but is able to be apart from greed for external forms. This is called the liberation of one who has internal form contemplating external forms. Next, according to its practice, one has no internal thoughts of form, but is able to be apart from greed for external forms. This is called the liberation of one who has no internal form contemplating external forms. Next, abiding in the purity of form and so on, practicing non-greed. This is called pure liberation. Next, the liberation of the Sphere of Infinite Space, the liberation of the Sphere of Infinite Consciousness, the liberation of the Sphere of Nothingness, the liberation of the Sphere of Neither Perception nor Non-Perception. These four liberations of the formless spheres all abide according to their practice, observing truthfully. Next, the practice of the liberation of the cessation of perception and feeling should be known. Briefly speaking, this is called the Eight Liberations.
The so-called preliminary practices for Samāpatti (state of meditative absorption) mean that if one wishes to abide in various Samāpattis such as the Sphere of Infinite Space, one should first, as appropriate, extinguish all practices, abide in the equality and tranquility of the Dharma's self-nature, and then abide in various Samāpattis. This is called preliminary practice. Furthermore, it should be known that these four formless attainments and the attainment of cessation, when Bodhisattvas are in the Maurita (position/stage) position, they enter the Lion's Game Samādhi, observing it directly, without being interrupted by an asamāhita (unconcentrated) mind, nor by the initial Dhyāna (meditative state) and so on. This cessation
盡等至是無動相。此中諸三摩缽底。何故次第如是。謂成熟眾生如應所觀次第如是。又復當知。此即最上樂門。獲是樂者了我無實。我無實故自心寂靜。所應修習諸神通波羅蜜多等。皆勝慧所觀如實出生。此即略攝一切法相。
所言解脫門者。即三解脫門。謂空無相無愿。此中空解脫門者。謂若人若法諸蘊等事離分別相。而彼蘊等若染若凈。于分別相中畢竟無性。于空法中離取捨相。而無染智如實對治。無相解脫門者。謂于蘊等畢竟無相。由無相故取不可得。彼無染智如實對治不著諸相。無愿解脫門者。謂於一切清凈解脫門蘊處界等及波羅蜜多圓滿勝行最上一切相皆如實知。如實出生現前平等。離諸所取愿樂心故。如是略說名三解脫門。
所言神通者。有其六種。謂天眼通乃至漏盡通。此中天眼通者。謂于諸色相正觀無礙最勝清凈。天耳通者。謂於一切音聲能聞清凈。他心通者。謂於他心一切行相能如實知。宿住通者。謂自他過去諸差別事悉能記念。神境通者。此復有三。謂隱顯自在。隨諸世界種種現身。于虛空中往來無礙。隨所作轉如應現身。如其所應不現身相作神通事。漏盡通者。謂諸無明貪等煩惱。此名為漏。智斷無餘。名為漏盡。如是等最勝六通。安住菩提心離戲論智。是諸菩薩勝上所修。不共
【現代漢語翻譯】 現代漢語譯本：一直到證得無動之相。這裡面的各種三摩缽底（Samāpatti，禪定），為什麼次第是這樣的呢？因為成熟眾生的方式，以及應該觀察的次第就是這樣。而且要知道，這就是最上等的快樂之門。獲得這種快樂的人，了悟到『我』（ātman）沒有實體。因為『我』沒有實體，所以自心寂靜。應該修習的各種神通波羅蜜多（Śūratā-pāramitā，神通到彼岸）等等，都是由殊勝的智慧所觀察而如實產生的。這概括了一切法的相狀。
所說的解脫門，就是三種解脫門，即空解脫門、無相解脫門、無愿解脫門。其中，空解脫門是指，無論是人還是法，各種蘊（skandha）等等事物，都遠離了分別之相。而這些蘊等等，無論是染污還是清凈，在分別之相中，畢竟是沒有自性的。在空性之法中，遠離了取捨之相。而以無染的智慧如實地對治。無相解脫門是指，對於蘊等等，畢竟是沒有相狀的。因為沒有相狀，所以執取是不可得的。以無染的智慧如實地對治，不執著于各種相狀。無愿解脫門是指，對於一切清凈的解脫門，蘊、處、界（āyatana, dhātu）等等，以及波羅蜜多（pāramitā，到彼岸），圓滿殊勝的修行，最上等的一切相，都能如實地知曉，如實地產生，現前平等，遠離了各種執取的願望和喜樂之心。這樣簡略地說，就叫做三種解脫門。
所說的神通，有六種，即天眼通，乃至漏盡通。其中，天眼通是指，對於各種色相，正確地觀察而沒有障礙，是最殊勝清凈的。天耳通是指，對於一切音聲，能夠聽聞清凈。他心通是指，對於他人心中的一切行相，能夠如實地知曉。宿住通是指，對於自己和他人過去各種不同的事情，都能夠憶念。神境通，又分為三種，即隱身和顯身自在，隨著各種世界而顯現各種身形，在虛空中往來沒有障礙，隨著所作的事情而相應地顯現身形，根據應該的情況而不顯現身形，而做神通的事情。漏盡通是指，各種無明（avidyā，無知）、貪（rāga，貪婪）等等煩惱，這些叫做『漏』。以智慧斷除而沒有剩餘，叫做『漏盡』。像這樣最殊勝的六種神通，安住在菩提心（bodhicitta，覺悟之心），遠離戲論的智慧，是各種菩薩殊勝地修習的，不共（不共通於二乘）的。
【English Translation】 English version: Until one attains the state of 'no movement' (無動相). Why is the sequence of these various Samāpattis (三摩缽底, meditative attainments) as such? It is because the way to mature sentient beings and the order in which they should be observed is like this. Furthermore, know that this is the supreme gate of joy. One who attains this joy realizes that the 'self' (ātman) has no substance. Because the 'self' has no substance, one's own mind is tranquil. The various Śūratā-pāramitās (神通波羅蜜多, perfections of supernormal powers) and so on that should be cultivated all arise from the observation of reality by supreme wisdom. This briefly encompasses the characteristics of all dharmas.
The so-called 'gates of liberation' are the three gates of liberation: emptiness (空), signlessness (無相), and wishlessness (無愿). Among these, the gate of liberation of emptiness refers to the fact that whether it is a person or a dharma, various aggregates (skandha) and so on are free from the characteristics of discrimination. And these aggregates, whether defiled or pure, ultimately have no inherent nature in the characteristics of discrimination. In the dharma of emptiness, one is free from the characteristics of taking and rejecting. And one truly counteracts with undefiled wisdom. The gate of liberation of signlessness refers to the fact that there are ultimately no signs in the aggregates and so on. Because there are no signs, grasping is unattainable. One truly counteracts with undefiled wisdom, not clinging to various signs. The gate of liberation of wishlessness refers to the fact that one truly knows all pure gates of liberation, aggregates, āyatana (處, sense bases), dhātu (界, elements), and so on, as well as the pāramitās (波羅蜜多, perfections), the complete and supreme practice, and all supreme characteristics. They arise truly, are equally present, and are free from the mind of wishing and delighting in various objects of grasping. Briefly speaking, these are called the three gates of liberation.
The so-called supernormal powers (神通) are of six kinds: the divine eye (天眼通), and so on, up to the exhaustion of outflows (漏盡通). Among these, the divine eye refers to the fact that one correctly observes various forms without obstruction, and is supremely pure. The divine ear (天耳通) refers to the fact that one can hear all sounds purely. Knowing the minds of others (他心通) refers to the fact that one can truly know all the characteristics of others' minds. Remembering past lives (宿住通) refers to the fact that one can remember all the different events of oneself and others in the past. The power of magical manifestation (神境通) is further divided into three: the freedom of concealing and revealing oneself, manifesting various forms in various worlds, moving freely in the sky without obstruction, manifesting forms accordingly to what is being done, and not manifesting forms as appropriate, while performing supernormal deeds. The exhaustion of outflows refers to the fact that various afflictions such as ignorance (avidyā, 無明), greed (rāga, 貪), and so on are called 'outflows' (漏). Cutting them off completely with wisdom is called 'exhaustion of outflows'. These six supreme supernormal powers, abiding in the bodhicitta (菩提心, mind of enlightenment) and the wisdom that is free from conceptual elaboration, are what the various Bodhisattvas supremely cultivate, and are not shared (不共) with the Śrāvakas and Pratyekabuddhas.
一切聲聞道等。圓滿無相無發悟性。是諸波羅蜜多平等道行。總攝一切白所修法一切願力一切相故。勇猛精進而為先導。安住最上清凈心一境性。初靜慮等。如名如義隨應差別。無邊行相總略攝故。三摩陀耶所住持故。如是略說名為六通。
所言陀羅尼者。謂即彼一切相及一切法。一切法性隨應總攝。聲名句文為諸義相。所有無量念無邊辯才及諸三摩地門。彼無相智悉能證入。對治有相有礙心故。是即無上菩提最勝所得陀羅尼門。而彼一切三摩地陀羅尼等。金剛喻定現前證入。即一切相普遍平等。入無相智真實而證。一切種習皆悉舍離。智觀平等大悲相應。堅固所作于諸法性如實解脫。勝報現前平等安住。大圓鏡智如實出生。一切願力皆悉圓滿。如是略說名陀羅尼。
所言力者。即佛十力。謂處非處智力乃至漏盡智力。此中處非處智力者。謂於一切處因果決定不決定智如實知。若佛若梵王若轉輪聖王。彼彼所得勝報決定。名之為處。彼非處者。謂因果不決定行相應知。業報智力者。謂諸眾生。作善業惡業。生善趣惡趣。此等業報智如實知種種界智力者。謂諸眾生界趣差別智如實知。種種勝解智力者。謂諸聲聞等於諸法中起種種勝解。離諸染法趣寂靜相。此如是等智如實知。了別諸根智力者。謂諸眾生信等
【現代漢語翻譯】 現代漢語譯本 一切聲聞道等，圓滿無相，沒有生起覺悟的自性。這是諸波羅蜜多（Paramita，到彼岸）平等修行的道路，總攝一切善法、一切願力和一切法相的緣故。以勇猛精進為先導，安住于最上清凈心的一境性（Ekagrata）。初禪等，如其名如其義，隨著情況而有所差別。因為無邊行相總括攝持的緣故，由三摩陀耶（Samatha，止）所住持的緣故，這樣簡略地說，就叫做六神通。 所說的陀羅尼（Dharani，總持），就是指那一切法相以及一切法，一切法的自性，隨著情況而總括攝持。聲、名、句、文是諸義的表相，所有無量的憶念、無邊的辯才以及各種三摩地（Samadhi，禪定）之門，那無相之智慧完全證入。爲了對治有相有礙的心的緣故，這就是無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）最殊勝的所得陀羅尼門。而那一切三摩地、陀羅尼等，以金剛喻定現前證入，就是一切法相普遍平等，進入無相之智真實而證得。一切習氣都完全舍離，智慧觀照平等，與大悲相應，堅定所作，對於諸法的自性如實解脫，殊勝的果報現前平等安住，大圓鏡智如實出生，一切願力都完全圓滿。這樣簡略地說，叫做陀羅尼。 所說的力，就是佛的十力。即處非處智力乃至漏盡智力。這其中，處非處智力是指，對於一切處所因果的決定與不決定，如實了知。如果佛、梵天王、轉輪聖王，他們各自所得的殊勝果報是決定的，這叫做處。那非處是指，因果不決定的行為應當知曉。業報智力是指，眾生造作善業惡業，生於善趣惡趣，對此等業報的智慧如實了知。種種界智力是指，對於眾生界趣的差別智慧如實了知。種種勝解智力是指，諸聲聞等對於諸法生起種種殊勝的理解，遠離各種染污之法，趨向寂靜之相，對此如是等的智慧如實了知。了別諸根智力是指，眾生的信等
【English Translation】 English version All Sravaka (hearer) paths, etc., are perfect and without form, without the nature of arising enlightenment. These are the equal paths of practice of the Paramitas (perfections), because they encompass all virtuous dharmas, all vows, and all forms. Taking courageous diligence as the guide, abiding in the single-pointedness (Ekagrata) of the supreme pure mind. The first Dhyana (meditative absorption), etc., are as their names and meanings, differing according to circumstances. Because the boundless aspects are totally encompassed, and because they are sustained by Samatha (tranquility), these are briefly called the six superknowledges. What is meant by Dharani (mantra) refers to all those forms and all dharmas, the nature of all dharmas, encompassing them all according to circumstances. Sound, name, phrase, and word are the appearances of the meanings. All limitless recollection, boundless eloquence, and the gates of various Samadhis (meditative concentrations), the wisdom of no-form can fully enter into. Because it counteracts the mind with form and obstruction, this is the most supreme Dharani gate of unsurpassed Bodhi (enlightenment). And all those Samadhis, Dharanis, etc., are presently entered into through the Vajra-like Samadhi. That is, all forms are universally equal, entering into the wisdom of no-form, truly realizing it. All habitual tendencies are completely abandoned, wisdom and observation are equal, corresponding to great compassion, firmly acting, and truly liberated regarding the nature of all dharmas. The excellent reward manifests and abides equally, the Great Perfect Mirror Wisdom is truly born, and all vows are completely fulfilled. This, briefly speaking, is called Dharani. What is meant by 'powers' refers to the ten powers of the Buddha, namely, the power of knowing what is possible and impossible, up to the power of knowing the extinction of outflows. Among these, the power of knowing what is possible and impossible refers to truly knowing the certainty and uncertainty of cause and effect in all places. If a Buddha, Brahma King, or Wheel-Turning Sage King has a definite excellent reward, this is called 'possible.' That which is 'impossible' refers to knowing the corresponding actions where cause and effect are uncertain. The power of knowing karmic retribution refers to truly knowing that beings create good or bad karma and are born in good or bad realms. The power of knowing the various realms refers to truly knowing the differences in the realms and destinies of beings. The power of knowing the various understandings refers to truly knowing that Sravakas (hearers), etc., generate various excellent understandings in the dharmas, depart from various defiled dharmas, and move towards the aspect of tranquility. The power of discerning faculties refers to the faith, etc., of beings.
諸根種種差別智如實知。種種定智力者。謂初靜慮等諸三摩地三摩缽底。如名如義無邊行相智如實知。至處道智力者。道有二種。謂非愛樂道。即無明等。可愛樂道。謂寂滅等。而彼滅者謂聲聞緣覺及諸菩薩所證差別智如實知。生滅智力者。謂諸眾生種種生滅智如實知。宿住隨念智力者。謂於過去事如實記念。漏盡智力者。謂佛世尊大圓鏡智自性觀察。離諸障染分別平等。如是處非處等諸力如來遊戲神通所證。此力具足故。即一切法增上所觀。如是略說名為十力。
所言無畏者。即四所畏。謂一切智無畏。漏盡無畏。說障道無畏。出苦道無畏。此如是等若異若非異。有所言說悉無所得無畏自在。此四皆以平等性智而觀。如如意寶隨眾生意普遍平等。此法亦然。我相清凈離諸有著。如是略說四無所畏。
所言無礙解者。謂義法樂說辯才等。此中義無礙解者。謂於一切眾生無我相。以微妙智平等而觀。法無礙解者。謂隨諸相了知諸法智觀平等。樂說無礙解者。謂隨所樂說能說所說不離自性。辯才無礙解者。謂于無邊法門隨應分別通達無相。此如是等與一切法增上相應。皆為攝彼諸愚癡者令悉調伏安住諸法離相平等故。此四皆以妙觀察智而觀。如是略說四無礙解。
所言大慈大悲者。此中慈謂與眾生樂。
【現代漢語翻譯】 現代漢語譯本 如實了知諸根的種種差別之智慧。所謂種種定智力，是指初禪等各種三摩地（Samadhi，專注）和三摩缽底（Samapatti，等至），如其名、如其義，如實了知其無邊行相之智慧。所謂至處道智力，道有二種：一為非愛樂道，即無明等；二為可愛樂道，即寂滅等。而對於聲聞、緣覺以及諸菩薩所證悟的差別，如實了知之智慧。所謂生滅智力，是指如實了知眾生種種生滅之智慧。所謂宿住隨念智力，是指如實憶念過去之事。所謂漏盡智力，是指佛世尊的大圓鏡智（Mahādarśa-jñāna），其自性是觀察，遠離一切障染，分別平等。像這樣，對於是處非處等諸力，如來以遊戲神通所證得。因為具足此力，所以能增上觀察一切法。以上簡略地稱為十力。 所謂無畏，即四種無所畏懼。一為一切智無畏，二為漏盡無畏，三為說障道無畏，四為出苦道無畏。像這樣，無論是異或是非異，有所言說都無所得，無畏自在。這四種無畏都以平等性智而觀察，如同如意寶（Cintamani）隨順眾生意願普遍平等。此法也是如此，我相清凈，遠離一切執著。以上簡略地稱為四無所畏。 所謂無礙解，是指義無礙解、法無礙解、樂說無礙解、辯才無礙解等。其中義無礙解，是指對於一切眾生，不起我相，以微妙智慧平等觀察。法無礙解，是指隨順諸相，了知諸法，以智慧觀察平等。樂說無礙解，是指隨順所樂說的，能說所說不離自性。辯才無礙解，是指對於無邊法門，隨應分別，通達無相。像這樣，與一切法增上相應，都是爲了攝受那些愚癡者，令他們都能被調伏，安住于諸法離相平等之中。這四種無礙解都以妙觀察智而觀察。以上簡略地稱為四無礙解。 所謂大慈大悲，其中慈是指給予眾生快樂。
【English Translation】 English version To truly know the wisdom of the various differences in the faculties. The power of various meditative wisdoms refers to the various Samadhis (Samadhi, concentration) and Samapattis (Samapatti, attainment) such as the first Dhyana (meditative absorption), truly knowing their boundless aspects as their names and meanings indicate. The power of wisdom regarding what leads to the destination refers to two types of paths: the undesirable path, which is ignorance, and the desirable path, which is quiescence. And to truly know the differences realized by the Sravakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Bodhisattvas (Bodhisattva, beings striving for enlightenment). The power of wisdom regarding arising and ceasing refers to truly knowing the various arising and ceasing of beings. The power of wisdom regarding recollecting past lives refers to truly remembering past events. The power of wisdom regarding the exhaustion of outflows refers to the Great Mirror Wisdom (Mahādarśa-jñāna) of the Buddha, whose nature is observation, free from all defilements, distinguishing equality. Thus, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) attains these powers, such as knowing what is possible and impossible, through the play of supernatural abilities. Because of possessing these powers, one can supremely observe all Dharmas (Dharma, teachings or phenomena). This, in brief, is called the Ten Powers. The term 'fearlessness' refers to the Four Fearlessnesses: fearlessness regarding omniscience, fearlessness regarding the exhaustion of outflows, fearlessness regarding proclaiming obstacles to the path, and fearlessness regarding proclaiming the path to liberation from suffering. Thus, whether they are different or not different, there is no attainment in any speech, and one is fearless and at ease. These four are observed with the Wisdom of Equality, like a Cintamani (Cintamani, wish-fulfilling jewel) that universally and equally fulfills the wishes of all beings. This Dharma (Dharma, teachings or phenomena) is also like this, with the purity of selflessness, free from all attachments. This, in brief, is called the Four Fearlessnesses. The term 'unobstructed understanding' refers to unobstructed understanding of meaning, Dharma (Dharma, teachings or phenomena), eloquence, and eloquence in debate. Among these, unobstructed understanding of meaning refers to not having a sense of self regarding all beings, and observing them equally with subtle wisdom. Unobstructed understanding of Dharma (Dharma, teachings or phenomena) refers to understanding all Dharmas (Dharma, teachings or phenomena) according to their appearances, and observing equality with wisdom. Unobstructed understanding of eloquence refers to being able to speak according to what one desires to say, and what is said does not depart from its own nature. Unobstructed understanding of eloquence in debate refers to being able to distinguish and understand the boundless Dharma (Dharma, teachings or phenomena) doors without attachment to appearances. Thus, being supremely in accordance with all Dharmas (Dharma, teachings or phenomena), all of this is to subdue and tame those who are foolish, and to establish them in the equality of all Dharmas (Dharma, teachings or phenomena) free from appearances. These four unobstructed understandings are observed with the Wonderful Observing Wisdom. This, in brief, is called the Four Unobstructed Understandings. The terms 'great loving-kindness' and 'great compassion' refer to loving-kindness, which is giving happiness to beings.
住寂靜心無發悟相。廣大最勝離相平等。悲謂拔苦。調伏難調不捨眾生離諸有相。此二皆成所作智而觀。如是略說大慈大悲。
所言佛不共法者。即十八不共法。謂如來身無失乃至現在知見無著無礙。此中初者謂如來身無失。無有疲倦離身諸過。如來語無失者。無非愛語離語諸過。如來意無失者。無有失念離意諸過。如是三業為令愚癡者生凈信故。無異想心者。於一切眾生住平等心。無不定心者。為令愚癡眾生除散亂相。無不知舍心者。謂諸眾生事無有不知而舍者。此等六法。是彼增上戒學所出生故。與無住涅槃而為因故。信無減者。謂于無住涅槃中不壞信故。欲無減者。謂于無住涅槃不愛著故。精進無減者。謂于利於命於行悉無住故。慧無減者。謂畢竟於諸世間長養眾生無不通達故。解脫無減者。謂不取聲聞等涅槃相故。解脫知見無減者。為利眾生智破戲論相。令諸眾生各各平等證得無上涅槃。此等六法是彼增上定學所出生故。與無住涅槃而為緣故。身業隨智慧行者。謂於一切處若動若止經行等相。常與智慧而共相應。是故智慧而為先導。語業隨智慧行者。謂一切語言離妄分別。常與智慧而共相應。是故智慧而為先導。意業隨智慧行者。謂于眾生住平等心。隨所利益無有差別。常與智慧而共相應。是故智慧而
【現代漢語翻譯】 現代漢語譯本：安住于寂靜之心，不執著于任何覺悟的表象。以廣大的、最殊勝的離相平等之心對待一切。慈悲是指拔除眾生的痛苦。調伏難以調伏的眾生，不捨棄任何眾生，遠離一切有相的執著。這兩種（慈與悲）都以成就所作智來觀察。以上是簡略地闡述大慈大悲。
所謂佛的不共法（Buddha's unique qualities）是指十八不共法。即如來的身無過失，乃至現在知見沒有執著沒有障礙。其中第一點，如來的身無過失，是沒有疲倦，遠離身體的各種過患。如來的語無過失，是沒有非愛語，遠離言語的各種過患。如來的意無過失，是沒有失念，遠離意念的各種過患。這樣，身、語、意三業是爲了讓愚癡的人產生清凈的信心。沒有異想心，是對一切眾生保持平等心。沒有不定心，是爲了讓愚癡的眾生去除散亂的表象。沒有不知舍心，是指對於眾生的事情沒有不知道而捨棄的。這六種法，是因為增上戒學所生，與無住涅槃（Nirvana without fixed abode）作為因緣。
信心沒有減少，是指在無住涅槃中不破壞信心。慾望沒有減少，是指對於無住涅槃不貪愛執著。精進沒有減少，是指對於利益、生命、行為都沒有停滯。智慧沒有減少，是指最終對於世間長養眾生沒有不通達的。解脫沒有減少，是指不取聲聞（Śrāvaka）等涅槃的表象。解脫知見沒有減少，是爲了利益眾生，用智慧破除戲論的表象，讓眾生各自平等地證得無上涅槃（Anuttara-samyak-sambodhi）。這六種法是因為增上定學所生，與無住涅槃作為助緣。
身業隨著智慧而行，是指在一切處，無論是動是止，是經行等，都常常與智慧相應，因此智慧是先導。語業隨著智慧而行，是指一切語言都遠離虛妄分別，常常與智慧相應，因此智慧是先導。意業隨著智慧而行，是指對於眾生保持平等心，隨著所能利益的，沒有差別，常常與智慧相應，因此智慧是先導。
【English Translation】 English version: Abiding in a mind of stillness, without attachment to any appearance of enlightenment. Treating all with vast, supremely excellent detachment and equality. Compassion means to remove the suffering of beings. Subduing the difficult-to-subdue, not abandoning any being, and being free from all attachments to existence. Both of these (compassion and loving-kindness) are observed with the wisdom of accomplishing what needs to be done. The above is a brief explanation of great compassion and great loving-kindness.
The so-called unique qualities of the Buddha (Buddha's unique qualities) refer to the eighteen unshared qualities. That is, the Tathagata's (如來) body has no faults, and even the present knowledge and vision have no attachment and no obstruction. Among them, the first point, that the Tathagata's body has no faults, means there is no fatigue and is free from all faults of the body. The Tathagata's speech has no faults, meaning there is no unloving speech and is free from all faults of speech. The Tathagata's mind has no faults, meaning there is no loss of mindfulness and is free from all faults of mind. Thus, the three karmas of body, speech, and mind are to generate pure faith in foolish people. Having no different thoughts means maintaining an equal mind towards all beings. Having no unsteady mind is to remove the appearance of distraction from foolish beings. Having no unknowing abandonment means that there is nothing concerning beings that is unknown and abandoned. These six qualities are born from the increased learning of precepts and serve as a cause for Nirvana without fixed abode (Nirvana without fixed abode).
Faith is not diminished, meaning that faith is not destroyed in Nirvana without fixed abode. Desire is not diminished, meaning that there is no attachment to Nirvana without fixed abode. Diligence is not diminished, meaning that there is no stagnation in benefit, life, and action. Wisdom is not diminished, meaning that ultimately there is nothing that is not understood in nurturing beings in the world. Liberation is not diminished, meaning that the appearance of Nirvana of Śrāvakas (Śrāvaka) and others is not taken. Liberation of knowledge and vision is not diminished, in order to benefit beings, using wisdom to break the appearance of playful arguments, allowing beings to equally attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). These six qualities are born from the increased learning of concentration and serve as a condition for Nirvana without fixed abode.
The karma of the body follows wisdom, meaning that in all places, whether moving or still, whether walking or not, it is always in accordance with wisdom, therefore wisdom is the guide. The karma of speech follows wisdom, meaning that all speech is free from false discrimination and is always in accordance with wisdom, therefore wisdom is the guide. The karma of the mind follows wisdom, meaning that an equal mind is maintained towards beings, and there is no difference according to what can be benefited, and it is always in accordance with wisdom, therefore wisdom is the guide.
為先導。過去知見無著無礙者。謂內無有性名為無著。外離諸縛名為無礙。於過去一切法。平等悉知破戲論相。未來知見無著無礙者。謂于未來一切法。平等悉知破戲論相。現在知見無著無礙者。謂于現在一切法。平等悉知破戲論相。此等六法。是彼增上慧學所出生故。此等諸法唯佛如來圓滿成就無上勝智。為利眾生隨眾生轉。不共一切聲聞有故。法界清凈智所出生。如是略說名十八不共法。
所言聲聞果者。即四聲聞果。謂須陀洹乃至阿羅漢。此中須陀洹者。厭苦欣樂。隨應斷除所有煩惱。七返生死見苦等諦。悟人無我趣向涅槃。斯陀含者。厭苦欣樂。隨應斷除所有煩惱。一來此界見苦等諦。悟人無我趣向涅槃。阿那含者厭苦欣樂。無餘欲界煩惱可斷。不還欲界於色無色界。隨應解脫見苦等諦。悟人無我趣向涅槃。阿羅漢者。悉斷三界所有煩惱。盡苦邊際悟無我理。隨應解脫趣證涅槃。如是略說四聲聞果。
所言了知一切相者。謂諸佛如來於一切相如實了知現前平等。一切相者。即一切法。諸佛如來為利世間。一切所向隨應方便。得無妄失法。住堅固相。
此中應知。三身亦名一切相。法身自性無我智相。無差別故。報身最勝相。即一切相智所依性故。化身所作事相。於一切處如應現化而施設故
【現代漢語翻譯】 現代漢語譯本：以智慧為先導。『過去知見無著無礙者』，是指內心沒有自性，名為『無著』；外在脫離各種束縛，名為『無礙』。對於過去的一切法，平等地完全知曉，破除戲論之相。『未來知見無著無礙者』，是指對於未來的一切法，平等地完全知曉，破除戲論之相。『現在知見無著無礙者』，是指對於現在的一切法，平等地完全知曉，破除戲論之相。這六種法，是由於增上的智慧學習所出生。這些法只有佛陀如來圓滿成就無上殊勝的智慧，爲了利益眾生而隨著眾生根器而轉動，不與一切聲聞共有。這是從法界清凈的智慧所出生。像這樣簡略地說，稱為十八不共法。 所說的『聲聞果』，就是四種聲聞果位，即須陀洹（Srotaapanna，入流果）乃至阿羅漢（Arhat，無學果）。其中，須陀洹是指厭惡痛苦，欣求快樂，隨其所應斷除所有的煩惱，經歷七次生死，見到苦等真諦，領悟人無我，趨向涅槃。斯陀含（Sakrdagamin，一來果）是指厭惡痛苦，欣求快樂，隨其所應斷除所有的煩惱，一次往返此世間，見到苦等真諦，領悟人無我，趨向涅槃。阿那含（Anagamin，不還果）是指厭惡痛苦，欣求快樂，沒有剩餘的欲界煩惱可斷，不再返回欲界，對於色界和無色界，隨其所應解脫，見到苦等真諦，領悟人無我，趨向涅槃。阿羅漢是指完全斷除三界所有的煩惱，窮盡痛苦的邊際，領悟無我的道理，隨其所應解脫，趨向證得涅槃。像這樣簡略地說四種聲聞果。 所說的『了知一切相』，是指諸佛如來對於一切相如實了知，現前平等。『一切相』，就是一切法。諸佛如來爲了利益世間，一切所作所為都隨著相應的方便，得到不會妄失的法，安住于堅固之相。 其中應當知道，三身也稱為一切相。法身是自性無我智之相，沒有差別之故。報身是最殊勝之相，是一切相智所依之自性。化身是所作之事之相，在一切處所都如應顯現變化而施設。
【English Translation】 English version: Wisdom is the guide. 'Those who have unobstructed and unimpeded knowledge and vision of the past' means that internally there is no inherent nature, which is called 'unobstructed'; externally, being free from all bonds is called 'unimpeded'. Regarding all dharmas of the past, they are equally and completely known, and the characteristics of conceptual proliferation are broken. 'Those who have unobstructed and unimpeded knowledge and vision of the future' means that regarding all dharmas of the future, they are equally and completely known, and the characteristics of conceptual proliferation are broken. 'Those who have unobstructed and unimpeded knowledge and vision of the present' means that regarding all dharmas of the present, they are equally and completely known, and the characteristics of conceptual proliferation are broken. These six dharmas are born from the increased learning of wisdom. These dharmas are only fully accomplished by the Buddhas and Tathagatas, possessing unsurpassed and supreme wisdom, turning in accordance with the beings to benefit them, and are not shared with all Sravakas (hearers). They are born from the pure wisdom of the Dharma realm. Briefly speaking, these are called the Eighteen Uncommon Dharmas. The so-called 'Sravaka fruits' are the four Sravaka fruits, namely Srotaapanna (stream-enterer) to Arhat (worthy one). Among them, Srotaapanna refers to those who detest suffering and rejoice in happiness, eliminating all afflictions as appropriate, experiencing seven rebirths, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Sakrdagamin (once-returner) refers to those who detest suffering and rejoice in happiness, eliminating all afflictions as appropriate, returning to this world once, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Anagamin (non-returner) refers to those who detest suffering and rejoice in happiness, having no remaining afflictions of the desire realm to eliminate, not returning to the desire realm, being liberated from the form and formless realms as appropriate, seeing the truths of suffering, etc., realizing the non-self of persons, and heading towards Nirvana. Arhat refers to those who have completely eliminated all afflictions of the three realms, reaching the end of suffering, realizing the principle of non-self, being liberated as appropriate, and heading towards the attainment of Nirvana. Briefly speaking, these are the four Sravaka fruits. The so-called 'knowing all aspects' refers to the Buddhas and Tathagatas truly knowing all aspects, equally and presently. 'All aspects' are all dharmas. For the benefit of the world, the Buddhas and Tathagatas, in all their actions, follow appropriate means, obtaining the Dharma that is not lost, and abiding in the firm aspect. Among these, it should be known that the Trikaya (three bodies) are also called all aspects. The Dharmakaya (Dharma body) is the aspect of self-nature non-self wisdom, without difference. The Sambhogakaya (Enjoyment body) is the most supreme aspect, being the nature upon which all-aspects wisdom relies. The Nirmanakaya (Emanation body) is the aspect of actions performed, manifesting and establishing appropriately in all places.
。又復一切相者。雖所了知而無分別。為利眾生隨應所作。是相寂靜無緣自性一切平等。所有蘊等一切相亦復無邊。若在三界若出三界。應如實了知諸相不可得。如是名爲了知一切相。
所言真如者。即一切法自性離取捨。若智若愚若色若心。住平等性離妄無分別。是即名真如。
所言實際者。即菩提性一切如量如實離諸分別。此中應知。如佛所說於我蘊等性畢竟無所得。復於他量而不可言說。如是名為實際。
所言無相者。即彼真如說名無相。而真如者。但以名字假分別故。于名字中性不可得。當知我等性即諸法自性。是故此中若人若法。悉離諸相而同一相。此一相者。即一切法無對礙相。離諸分別。于第一義自性無動。是名無相。
所言法界者。即十力等果法及諸因法。乃至一切法自性所依。是即法界。此法界中遠離一切虛妄顛倒分別相等。明慧現前如實照了。是名法界。
複次當知。此中真如等大圓鏡智等。即一切法無所作門。彼真如無所作門。即諸法自相門。
複次當知。此中真如及彼十力。皆以大圓鏡智而觀。彼實際所證及四無所畏皆以平等性智而觀。彼無相微妙清凈及四無礙解性。皆以妙觀察智而觀。彼法界一切法真實所證所依性及大慈大悲。皆以成所作智而觀。
【現代漢語翻譯】 現代漢語譯本：再說，所謂『一切相』，是指雖然了知一切，卻沒有分別。爲了利益眾生，隨應所需而作為。這種『相』是寂靜的，沒有攀緣的自性，一切平等。所有蘊（skandha，構成個體的要素）等等一切『相』也是無邊的。無論在三界（trayo dhātava，欲界、色界、無色界）之內還是之外，都應如實了知諸『相』不可得。這樣就叫做『了知一切相』。
所謂『真如』，就是一切法（dharma，宇宙間一切事物和現象）的自性，遠離取捨。無論是智者還是愚者，無論是色（rūpa，物質）還是心，都安住于平等之性，遠離虛妄和分別。這就是『真如』。
所謂『實際』，就是菩提（bodhi，覺悟）的自性，一切都如量如實，遠離各種分別。這裡應當知道，如佛所說，對於我的蘊等等的自性，畢竟是無所得的。而且對於其他的量，也是不可言說的。這樣就叫做『實際』。
所謂『無相』，就是那『真如』，被稱作『無相』。而『真如』，只是用名字假立分別。在名字中，自性是不可得的。應當知道，我的自性就是諸法的自性。所以在這裡，無論是人還是法，都遠離各種『相』而同一『相』。這一個『相』，就是一切法沒有對立障礙的『相』，遠離各種分別，在第一義（paramārtha，最高真理）的自性中沒有動搖。這就叫做『無相』。
所謂『法界』，就是十力（daśa-balāni，佛的十種力量）等等的果法（phala-dharma，結果之法）以及各種因法（hetu-dharma，原因之法），乃至一切法自性所依之處。這就是『法界』。這『法界』中，遠離一切虛妄顛倒的分別等等的『相』，明慧現前，如實照了。這就叫做『法界』。
再次應當知道，這『真如』等等，大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧）等等，就是一切法無所作為之門。那『真如』無所作為之門，就是諸法自相之門。
再次應當知道，這『真如』以及那十力，都用大圓鏡智來觀察。那『實際』所證得的以及四無所畏（catvāri vaiśāradyāni，佛的四種無畏）都用平等性智（Samatā-jñāna，平等看待一切的智慧）來觀察。那『無相』微妙清凈以及四無礙解性（catasraḥ pratisaṃvidaḥ，四種無礙的理解）都用妙觀察智（Pratyavekṣaṇa-jñāna，觀察一切現象的智慧）來觀察。那『法界』一切法真實所證所依之性和大慈（mahā-maitrī，偉大的慈愛）大悲（mahā-karuṇā，偉大的悲憫），都用成所作智（Kṛtyānuṣṭhāna-jñāna，成就一切應作之事的智慧）來觀察。
【English Translation】 English version: Furthermore, 『all aspects』 means that although one understands everything, there is no discrimination. To benefit sentient beings, one acts according to what is needed. This 『aspect』 is tranquil, without clinging to inherent nature, and everything is equal. All aggregates (skandha, the elements that constitute an individual) and all 『aspects』 are also boundless. Whether within the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) or outside them, one should truly understand that all 『aspects』 are unattainable. This is called 『understanding all aspects.』
What is meant by 『Tathatā』 (真如, suchness) is the self-nature of all dharmas (法, phenomena), free from acceptance and rejection. Whether wise or foolish, whether form (rūpa, material) or mind, one dwells in the nature of equality, free from delusion and discrimination. This is called 『Tathatā.』
What is meant by 『Reality Limit』 (實際, actual) is the self-nature of Bodhi (菩提, enlightenment), everything is as measured and as real, free from all discriminations. Here it should be known that, as the Buddha said, regarding the self-nature of my aggregates and so on, ultimately nothing is obtained. Moreover, other measures are inexpressible. This is called 『Reality Limit.』
What is meant by 『No-Aspect』 (無相, without characteristics) is that 『Tathatā』 is called 『No-Aspect.』 But 『Tathatā』 is only nominally and falsely distinguished. In names, self-nature is unattainable. It should be known that my self-nature is the self-nature of all dharmas. Therefore, here, whether person or dharma, all are free from various 『aspects』 and are of the same 『aspect.』 This one 『aspect』 is the aspect of all dharmas without opposition or obstruction, free from all discriminations, and unwavering in the self-nature of the ultimate meaning (paramārtha, the highest truth). This is called 『No-Aspect.』
What is meant by 『Dharma-dhātu』 (法界, the realm of dharma) is the resultant dharmas (phala-dharma, the dharma of result) such as the ten powers (daśa-balāni, the ten powers of the Buddha) and all causal dharmas (hetu-dharma, the dharma of cause), and even the basis upon which the self-nature of all dharmas relies. This is the 『Dharma-dhātu.』 In this 『Dharma-dhātu,』 it is far from all false, inverted, and discriminating aspects, etc. Clear wisdom manifests, illuminating truthfully. This is called 『Dharma-dhātu.』
Furthermore, it should be known that 『Tathatā』 and the Great Perfect Mirror Wisdom (Ādarśa-jñāna, the wisdom that reflects everything like a mirror), etc., are the gate of non-action for all dharmas. That 『Tathatā』 gate of non-action is the gate of the self-aspect of all dharmas.
Furthermore, it should be known that 『Tathatā』 and the ten powers are all observed with the Great Perfect Mirror Wisdom. That which is realized by 『Reality Limit』 and the four fearlessnesses (catvāri vaiśāradyāni, the four fearlessnesses of the Buddha) are all observed with Equality Wisdom (Samatā-jñāna, the wisdom of equality). That 『No-Aspect,』 subtle purity, and the four unimpeded understandings (catasraḥ pratisaṃvidaḥ, the four kinds of unobstructed understanding) are all observed with Wonderful Observing Wisdom (Pratyavekṣaṇa-jñāna, the wisdom of observing all phenomena). That which is truly realized and relied upon by all dharmas in the 『Dharma-dhātu,』 and great loving-kindness (mahā-maitrī, great loving-kindness) and great compassion (mahā-karuṇā, great compassion), are all observed with Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna, the wisdom of accomplishing all that should be done).
所有一切處增上所觀法。皆悉安住法界清凈智。
如是等一切法。當知皆悉如量正語與菩提心相應。大慈隨順一切眾生。是一切法平等同一所緣。相應無相最上法門。總攝波羅蜜多等一切法故。隨其所行如量相應。此相應故。是名一切法無我。智者當知。佛所說法從解脫門如實出生。
諸佛智慧無有上 所說因性亦無邊 于彼無邊如實知 一切相應而表示 諸相應門顯諸性 隨宜方便而出生 大慧所作悉圓成 我為利樂故稱說
集大乘相論卷下
【現代漢語翻譯】 現代漢語譯本： 在所有一切處所觀察到的增上之法，都安住在法界清凈的智慧中。 像這樣的一切法，應當知道都如實地與菩提心相應，以大慈悲隨順一切眾生。這是一切法平等同一的所緣，是相應于無相的最上法門，總攝了波羅蜜多（Paramita，意為「到彼岸」）等一切法。隨著修行者的行持，如實地相應。因為這種相應，所以稱為一切法無我。智者應當知道，佛所說的法是從解脫之門如實地出生的。 諸佛的智慧沒有比它更高的，所說的因性也沒有邊際。對於那無邊的因性如實地了知，一切都相應而表示出來。各種相應的法門顯現各種自性，隨著適宜的方便而出生。大智慧所作的一切都圓滿成就，我爲了利益和快樂的緣故而稱說。 《集大乘相論》卷下
【English Translation】 English version: All the superior phenomena observed in all places abide in the pure wisdom of Dharmadhatu (法界, the realm of Dharma). All such Dharmas (法, phenomena) should be known to correspond truthfully with Bodhicitta (菩提心, the mind of enlightenment), and to accord with all sentient beings through great compassion. This is the equal and identical object of all Dharmas, the supreme Dharma gate corresponding to non-form, encompassing all Dharmas such as Paramita (波羅蜜多, perfection). Corresponding truthfully according to one's practice, this correspondence is called the non-self of all Dharmas. The wise should know that the Dharma spoken by the Buddha is born truthfully from the gate of liberation. The wisdom of all Buddhas is unsurpassed, and the causal nature spoken of is also boundless. Knowing truthfully that boundless nature, everything corresponds and is expressed. The various gates of correspondence reveal various natures, born according to suitable means. All that is done by great wisdom is perfectly accomplished; I speak of it for the sake of benefit and joy. Compendium of the Characteristics of the Great Vehicle, Volume 2