T32n1664_廣釋菩提心論
大正藏第 32 冊 No. 1664 廣釋菩提心論
No. 1664
廣釋菩提心論卷第一
蓮華戒菩薩造
西天譯經三藏傳法大師施護奉 詔譯
歸命三世一切佛 略集大乘諸法行 建立最初勝事業 我今廣釋菩提心
此中雲何。若欲速證一切智者。總略標心住於三處。出生悲心。從悲發生大菩提心。所有最勝一切佛法。皆由悲心而為根本。此悲所因為觀眾生故。如聖法集經云。爾時觀自在菩薩摩訶薩。白佛言世尊。諸菩薩不應修學多種法門。但於一法而自勤行。即於一切法如掌中得。何等一法所謂大悲。諸菩薩乘此大悲。即於一切佛法如掌中得。世尊譬如轉輪聖王輪寶行處。即得一切力聚。而諸菩薩亦復如是。大悲行處。即能成就一切佛法力聚。世尊又如士夫命根堅固。即能令諸根而得轉故。而諸菩薩亦復如是。大悲堅固。乃能令諸菩提行法而得轉故。
如無盡意經云。複次舍利子。當知諸菩薩大悲無盡。何以故與一切法為先導故。舍利子譬如士夫所有命根與出入息而為先導。大乘法門廣大普集亦復如是。菩薩大悲為先導故。如象頭經云。爾時有一天子。問妙吉祥菩薩言。當云何能發起一切菩薩勝行。復云何住。妙吉祥言。天子大悲乃能發起一切菩
【現代漢語翻譯】 現代漢語譯本 《廣釋菩提心論》卷第一 蓮華戒菩薩造 西天譯經三藏傳法大師施護奉 詔譯 皈命三世一切佛，略集大乘諸法行，建立最初勝事業，我今廣釋菩提心。 此中如何？若欲迅速證得一切智，總括要略地將心安住於三處，出生悲心。從悲心發生大菩提心。所有最殊勝的一切佛法，都以悲心作為根本。這悲心的所因為觀察眾生之故。如《聖法集經》所說：『爾時觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva），對佛說：世尊，諸菩薩不應修學多種法門，但於一種法門而自身勤奮修行，即於一切法如在掌中般獲得。是哪一種法？所謂大悲。諸菩薩憑藉此大悲，即於一切佛法如在掌中般獲得。世尊，譬如轉輪聖王（cakravartin）的輪寶所行之處，即能獲得一切力量的聚集。而諸菩薩也像這樣，大悲所行之處，即能成就一切佛法的力量聚集。世尊，又如士夫的命根堅固，即能令諸根得以運轉。而諸菩薩也像這樣，大悲堅固，才能令諸菩提行法得以運轉。』 如《無盡意經》所說：『複次，舍利子（Śāriputra），應當知道諸菩薩的大悲是無盡的。為什麼呢？因為它與一切法作為先導的緣故。舍利子，譬如士夫所有的命根與出入息作為先導。大乘法門廣大普集也像這樣，菩薩的大悲作為先導的緣故。』如《象頭經》所說：『爾時有一天子，問妙吉祥菩薩（Mañjuśrī Bodhisattva）言：當如何才能發起一切菩薩殊勝的修行？又當如何安住？妙吉祥言：天子，大悲才能發起一切菩薩的殊勝修行。
【English Translation】 English version The Extensive Explanation of the Bodhicitta Treatise, Volume 1 Composed by Bodhisattva（Bodhisattva）Lianhuajie (蓮華戒) Translated under imperial decree by Shihu (施護), Tripitaka Master and Dharma Transmitter from Western India I pay homage to all Buddhas of the three times, Briefly gathering the practices of the Mahayana, Establishing the supreme initial endeavor, I now extensively explain the Bodhicitta. Herein, how? If one desires to quickly attain omniscience, one should generally and briefly settle the mind in three places, giving rise to compassion. From compassion arises great Bodhicitta. All the most supreme Buddha-dharmas have compassion as their root. The cause of this compassion is for the sake of observing sentient beings. As the Holy Dharma Collection Sutra says: 'At that time, Avalokiteśvara Bodhisattva Mahāsattva (觀自在菩薩摩訶薩) said to the Buddha: World Honored One, Bodhisattvas should not study many Dharma gates, but should diligently practice one Dharma, and then they will obtain all Dharmas as if in the palm of their hand. What is that one Dharma? It is called great compassion. Bodhisattvas, relying on this great compassion, obtain all Buddha-dharmas as if in the palm of their hand. World Honored One, just as the wheel treasure of a Chakravartin (轉輪聖王) travels, it obtains the gathering of all powers. And so it is with Bodhisattvas; where great compassion travels, it can accomplish the gathering of all Buddha-dharmas. World Honored One, just as the life force of a person is firm, it enables all the senses to function. And so it is with Bodhisattvas; when great compassion is firm, it enables all Bodhi practices to function.' As the Akshayamati Sutra says: 'Furthermore, Shariputra (舍利子), you should know that the great compassion of Bodhisattvas is inexhaustible. Why? Because it precedes all Dharmas. Shariputra, just as the life force of a person precedes their breath, so it is with the vast and universally gathered Mahayana Dharma; the great compassion of Bodhisattvas precedes it.' As the Elephant Head Sutra says: 'At that time, a Deva (天子) asked Manjushri Bodhisattva (妙吉祥菩薩): How can one arouse all the supreme practices of Bodhisattvas? And how should one abide? Manjushri said: Deva, great compassion can arouse all the supreme practices of Bodhisattvas.'
薩勝行。菩薩緣諸眾生為境界住。是故菩薩常起愛念一切眾生。而於己身無所顧惜。純一為他長養利益。于長時中難作能作。發生諸行。
如信力法門經云。彼諸菩薩悲心堅固。為救度一切眾生。時而無少分苦想。若得度已亦無所度之想。不捨一切難行苦行。如是不久諸行圓滿。成本所愿證一切智。得一切佛法。如是皆由悲為根本。所有佛世尊現證一切智。大悲普攝。廣為世間作最勝利益。安住無住涅槃。如是佛所行。悉以大悲而為其因。諸佛因中設有苦惱。爾時乃緣眾生作意。轉復多作增長不退。如佛于諸經中說。一切眾生於諸趣中有種種苦。如其所應極大苦惱。菩薩常為眾生悲愍觀察。所謂地獄趣中有種種苦。業火燒然長時無間苦惱無盡。如世盜賊種種治罰。繫縛捶打鐵叉驅逐。斷截身份受諸苦惱。此苦亦然。餓鬼趣中有其種種極飢渴苦。身體乾枯。為伺求食故互相殘害。雖常伺求縱經百歲。終不能得少分殘棄及不凈等。又有餓鬼自力劣薄依他勝者。雖復依止而無所得。設有所得。轉為強力諸鬼。欺陵逼奪埵打治罰。受如是等無量苦惱。受是苦者。是昔人中富樂自在等類。由起諸惡故墮是趣中。畜生趣中受無數苦。起恚害心互相食啖。或有穿通其鼻或破裂其身。或打縛等極不自在。遍身楚痛。實無少分可愛
【現代漢語翻譯】 現代漢語譯本 薩勝行（Samutthāna-satya，菩薩發起殊勝之行）。菩薩以各種眾生為境界而安住。因此，菩薩常常生起愛念一切眾生之心，卻對自己毫不顧惜，一心一意地為他人增長利益，在漫長的時間裡，做常人難以做到的事情，從而生髮出各種善行。 如《信力法門經》所說：『那些菩薩悲心堅定，爲了救度一切眾生，即使受苦也沒有絲毫的苦惱之想。即使救度了眾生，也沒有自己有所救度的想法。不捨棄一切難以實行的苦行。』像這樣堅持下去，不久各種善行就能圓滿，成就最初的願望，證得一切智慧，獲得一切佛法。這些都是以大悲心為根本。所有佛世尊現證一切智慧，以大悲心普遍攝受眾生，廣泛地為世間創造最殊勝的利益，安住在無住涅槃的境界。 佛所行的一切，都是以大悲心作為根本原因。諸佛在因地修行時，即使遇到苦惱，那時也會緣于眾生而發起善念，反而更加精進修行，增長功德而不退轉。正如佛在各種經典中所說，一切眾生在各個輪迴中有種種痛苦，根據他們所應承受的，有極大的苦惱。菩薩常常以悲憫之心觀察眾生，比如地獄道中有種種痛苦，業火燃燒，長時間沒有間斷，苦惱沒有窮盡。就像世間的盜賊受到各種懲罰，被捆綁、捶打、用鐵叉驅趕、截斷身體，遭受各種苦惱。地獄的痛苦也是如此。餓鬼道中有種種極度的飢渴之苦，身體乾枯，爲了尋找食物而互相殘害。雖然經常尋找，即使經過一百年，也終究不能得到少許殘羹剩飯或不潔之物。還有些餓鬼自身力量弱小，依靠強大的餓鬼，即使有所依靠，也一無所得。即使有所得，也會被強力的鬼欺凌、逼迫、毆打、懲罰，遭受像這樣的無量苦惱。遭受這些痛苦的，是過去人中富裕快樂、自由自在的人，因為造作各種惡業而墮入餓鬼道中。畜生道中遭受無數痛苦，生起嗔恨和傷害之心，互相吞食。有的被穿通鼻子，有的被破裂身體，有的被打罵捆綁，極其不自在，遍身疼痛，實在沒有絲毫可愛之處。
【English Translation】 English version Samutthāna-satya (The practice of excelling conduct). Bodhisattvas abide by taking all sentient beings as their object. Therefore, Bodhisattvas constantly generate loving thoughts towards all sentient beings, without any regard for themselves, purely and wholeheartedly fostering benefits for others, performing difficult deeds over long periods of time, and thus generating various virtuous actions. As stated in the Faith Power Dharma Door Sutra: 'Those Bodhisattvas have steadfast compassion. To save all sentient beings, they have no thought of suffering, even when suffering. Even after saving them, they have no thought of having saved anyone. They do not abandon any difficult and arduous practices.' By persisting in this way, various virtuous actions will soon be perfected, fulfilling their initial vows, attaining all wisdom, and obtaining all Buddha-dharmas. All of this is rooted in great compassion. All Buddhas, World Honored Ones, manifest and realize all wisdom, universally embracing sentient beings with great compassion, extensively creating the most supreme benefits for the world, and abiding in the realm of non-abiding Nirvana. Everything the Buddha does is rooted in great compassion. When Buddhas were practicing in the causal stage, even when encountering suffering, they would generate good thoughts towards sentient beings, and instead, cultivate more diligently, increasing their merits without regressing. Just as the Buddha said in various sutras, all sentient beings in various realms have various sufferings, and according to what they should endure, there are great sufferings. Bodhisattvas constantly observe sentient beings with compassion, such as the various sufferings in the hell realm, where karmic fire burns continuously without interruption, and suffering is endless. Just like worldly thieves being subjected to various punishments, being bound, beaten, driven with iron forks, and having their bodies severed, suffering various torments. The suffering of hell is also like this. In the preta (hungry ghost) realm, there are various extreme sufferings of hunger and thirst, bodies are withered, and they harm each other in search of food. Although they constantly search, even after a hundred years, they ultimately cannot obtain a little bit of leftover food or unclean things. There are also some pretas who are weak and rely on stronger pretas, but even with reliance, they gain nothing. Even if they gain something, they will be bullied, coerced, beaten, and punished by powerful ghosts, suffering such immeasurable torments. Those who suffer these torments are those who were wealthy, happy, and free in the past, but fell into the preta realm because of creating various evil karmas. In the animal realm, they suffer countless torments, generating hatred and harmful thoughts, and devouring each other. Some have their noses pierced, some have their bodies torn apart, some are beaten and bound, extremely uncomfortable, with pain all over their bodies, and there is really no loveliness at all.
樂處。如人負重嘗無懈倦。雖復長時不念疲乏。又諸畜生於廣野中一心肆逸。此彼奔馳曾無暫住。互相殘害互起怖畏。於此趣中復有是苦。如是地獄餓鬼畜生諸趣。由起種種煩惱惡業。為其因故。彼彼趣中受諸苦惱。如人墮于崖險之處。苦惱亦然。彼人趣中有種種苦。如余處說。複次欲界諸天。慾火燒然心意散亂。欲令自心於剎那間定聚一處。竟不能得。當知欲樂壞時苦即現前。如貧苦者云何有樂。此欲天中常所墮滅。怖畏憂惱及破壞等亦非其樂。所有色界諸天。謂由諸行常所遷轉。彼天報盡。或復墮于地獄等趣。如是等諸趣類中。煩惱業等常所纏縛不得自在。由是生諸苦惱。是故當知苦火熾盛。燒然世間而不休息。菩薩見是苦已即起悲心。普觀一切眾生。又復菩薩見諸眾生受種種苦時。無怨無親起悲愍心。平等觀察而為救度。又一切眾生無始已來輪迴流轉。菩薩未嘗於一眾生不起親友之想。起是平等心故。即以是行。於十方一切眾生普遍觀察。若見一眾生有苦惱者。菩薩愛之如子。即當代受不令眾生受是苦惱。以是悲心轉故。能令一切眾生苦惱息滅。乃得成就大悲勝行。
如無盡意經云。此悲觀行。世尊于阿毗達磨經最初演說。為欲救度一切有情故。起悲願等力。趣求阿耨多羅三藐三菩提。若不為度眾生我即
【現代漢語翻譯】 現代漢語譯本 樂處。譬如有人身負重物，總覺得沒有休息的時候，即使時間長了也不會想到疲憊。各種畜生在廣闊的原野中一心放縱，它們奔跑嬉戲沒有片刻停歇，互相殘害，互相驚嚇。在畜生道中也有這樣的痛苦。像地獄、餓鬼、畜生這些道，都是因為產生了各種煩惱和惡業，以這些為原因，所以在各個道中承受各種苦惱，就像人掉進危險的懸崖一樣，苦惱也是如此。人道中也有各種各樣的痛苦，就像其他地方所說的那樣。此外，欲界諸天的內心像被火燒一樣，散亂不定，想要讓自己的心在極短的時間內安定下來，最終也無法做到。應當知道，慾望帶來的快樂消失時，痛苦就會立刻顯現，就像貧窮困苦的人怎麼會有快樂呢？這些欲界天人常常會墮落、滅亡，恐懼、憂愁、惱怒以及破壞等等，都不是真正的快樂。所有這些天人，都是因為諸行（諸法）的遷流變化而無常，他們的天福享盡后，或許會墮入地獄等惡道。像這樣，在各種趣類中，煩惱和業力常常纏縛著他們，使他們不得自在，因此產生各種苦惱。所以應當知道，痛苦的火焰熾盛燃燒著世間，永不停息。菩薩見到這種痛苦后，就生起悲憫之心，普遍地觀察一切眾生。菩薩見到眾生遭受各種痛苦時，不分怨親，生起悲憫之心，平等地觀察他們，想要救度他們。一切眾生從無始以來都在輪迴中流轉，菩薩未曾對任何一個眾生不起親友之想。因為生起這種平等心，所以就用這種行為，對十方一切眾生普遍地觀察。如果見到一個眾生有苦惱，菩薩就會像愛自己的孩子一樣愛他，並且願意代替眾生承受這些苦惱，不讓眾生遭受這些苦惱。因為這種悲心的轉化，能夠使一切眾生的苦惱止息，最終成就大悲的殊勝德行。 《無盡意經》中說，這種悲觀的修行，世尊在《阿毗達磨經》（Abhidharma Sutra，論藏經）最初就已演說，爲了救度一切有情眾生，發起悲願等力量，追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果不為救度眾生，我即
【English Translation】 English version A place of pleasure. It is like a person carrying a heavy load, always feeling restless. Even after a long time, they don't think of fatigue. Also, various animals in the vast wilderness indulge wholeheartedly. They run and frolic without a moment's rest, harming each other and causing fear. In this realm of existence, there is also such suffering. Like the realms of hell, hungry ghosts, and animals, they arise from various afflictions and evil deeds. Because of these causes, they endure various sufferings in each realm, just like a person falling into a dangerous cliff. Suffering is also like that. There are various sufferings in the human realm, as mentioned elsewhere. Furthermore, the minds of the gods in the desire realm are like being burned by fire, scattered and restless. They try to concentrate their minds in one place for a moment, but ultimately cannot achieve it. It should be known that when the pleasure of desire disappears, suffering immediately appears, just like how can a poor and miserable person have joy? These gods in the desire realm often fall and perish. Fear, sorrow, anger, and destruction are not their true pleasures. All these gods are impermanent due to the constant change and transformation of all phenomena (Dharma). When their heavenly blessings are exhausted, they may fall into hell and other evil realms. In these various realms, afflictions and karmas constantly bind them, preventing them from being free. Therefore, various sufferings arise. So, it should be known that the fire of suffering burns fiercely in the world without rest. When the Bodhisattva sees this suffering, they arise with compassion and universally observe all sentient beings. Furthermore, when the Bodhisattva sees sentient beings suffering various pains, they arise with compassion, without resentment or affection, and observe them equally, wanting to save them. All sentient beings have been transmigrating in the cycle of rebirth since beginningless time. The Bodhisattva has never failed to think of any sentient being as a relative or friend. Because they arise with this equal mind, they use this practice to universally observe all sentient beings in the ten directions. If they see a sentient being suffering, the Bodhisattva loves them like their own child and is willing to bear the suffering on their behalf, not allowing the sentient being to endure it. Because of the transformation of this compassion, it can extinguish the suffering of all sentient beings and ultimately achieve the supreme practice of great compassion. As the Akshayamati Sutra (Wujinyi Jing, Sutra of Inexhaustible Intent) says, the World Honored One (世尊, Shìzūn) initially expounded this practice of compassionate contemplation in the Abhidharma Sutra (阿毗達磨經, Āpídámó Jīng, Treatise Sutra), in order to save all sentient beings, generating the power of compassionate vows, and seeking Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed, complete and perfect enlightenment). If not for saving sentient beings, I would
不發是菩提心。
如十法經云。一切眾生中。諸無救護者無歸趣者。無依止者無知見者。菩薩見已即生悲念。乃發阿耨多羅三藐三菩提心。若不為他開導教示。菩薩即不發阿耨多羅三藐三菩提心。是故當知諸菩薩。勇發阿耨多羅三藐三菩提心者。謂即悲心堅固。
如如來智印三摩地勝上經云。菩提心所行能壞輪迴苦。
如彌勒解脫經云。善男子譬如有人不取大金剛寶。別得一切金莊嚴具。而亦不捨大金剛寶。于貧窮者而能普濟。善男子。菩薩亦復如是。不取一切智心大金剛寶。別得一切聲聞緣覺功德金莊嚴具。而亦不捨彼菩薩行。所有一切輪迴貧窮者而能普濟。菩薩能於一切種一切學。平等而修。是為無量勝行。是故從菩提心出生方便。成就大菩提果。
如如來示教勝軍王經云。佛言大王。若汝所作多種事業。於一切種一切處。應共佈施波羅蜜多乃至般若波羅蜜多相應而學。是故大王汝應如是于正等覺。起欲信求愿趣向等心。若住若行若臥若立。若飲若食若諸所作。決定常時思念作意。觀想一切佛菩薩緣覺聲聞。諸愚夫異生及己身等。所有過去未來現在。一切善根合集一處。發勝上心自當隨喜已。普於一切佛菩薩緣覺聲聞眾中。供養承事所有功德。與一切眾生共之。普愿眾生乃至得一切智。
【現代漢語翻譯】 現代漢語譯本：不發心才是真正的菩提心。
如《十法經》所說：『在一切眾生中，那些沒有救護、沒有歸宿、沒有依靠、沒有知見的人，菩薩見到后，立即生起悲憫之心，於是發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。如果菩薩不為他人開導教示，菩薩就不會發起阿耨多羅三藐三菩提心。』因此應當知道，那些勇猛發起阿耨多羅三藐三菩提心的菩薩，是因為他們的悲心非常堅固。
如《如來智印三摩地勝上經》所說：『菩提心所行持的力量，能夠摧毀輪迴的痛苦。』
如《彌勒解脫經》所說：『善男子，譬如有人不取大金剛寶，而得到一切用金子裝飾的器具，但他也不會捨棄大金剛寶，並且能夠普遍救濟貧窮的人。善男子，菩薩也是這樣，不取一切智心（Sarvajna-citta，一切智慧之心）這種大金剛寶，而得到一切聲聞（Sravaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨自覺悟者）的功德金莊嚴具，但他也不會捨棄菩薩的行持，對於所有在輪迴中貧窮的人，都能夠普遍救濟。菩薩能夠對於一切種類、一切學問，平等地修習，這就是無量殊勝的行持。』因此，從菩提心出生方便，成就大菩提果。
如《如來示教勝軍王經》所說：佛說：『大王，如果你所做各種事業，在一切種類、一切處所，都應當與佈施波羅蜜多（Dana-paramita，佈施到彼岸）乃至般若波羅蜜多（Prajna-paramita，智慧到彼岸）相應而學習。因此，大王，你應該這樣對於正等覺（Sammasambuddha，完全覺悟者），生起欲求、信心、祈願、趣向等心。無論站立、行走、躺臥、坐立，無論飲用、食用、無論做任何事情，都要決定、經常地思念作意，觀想一切佛（Buddha，覺悟者）、菩薩、緣覺、聲聞，以及愚癡凡夫、異生，和自己的身等，所有過去、未來、現在的一切善根，彙集在一處，發起殊勝的心，自己應當隨喜，並且普遍在一切佛、菩薩、緣覺、聲聞眾中，供養承事所有的功德，與一切眾生共同分享，普遍希望眾生乃至獲得一切智。』
【English Translation】 English version: Non-arising is the Bodhi-citta (Bodhicitta, the mind of enlightenment).
As stated in the Ten Dharmas Sutra: 'Among all sentient beings, those who have no protection, no refuge, no support, and no knowledge, when a Bodhisattva sees them, they immediately generate a compassionate thought and then arouse the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). If a Bodhisattva does not guide and teach others, they will not arouse the Anuttara-samyak-sambodhi-citta.' Therefore, it should be known that those Bodhisattvas who courageously arouse the Anuttara-samyak-sambodhi-citta do so because their compassionate heart is very firm.
As stated in the Supreme Sutra of the Tathagata's Wisdom Seal Samadhi: 'The conduct of Bodhi-citta can destroy the suffering of Samsara (cyclic existence).'
As stated in the Maitreya's Liberation Sutra: 'Good man, it is like someone who does not take the great Vajra (Diamond) jewel but obtains all kinds of gold ornaments, yet he does not abandon the great Vajra jewel and is able to universally relieve the poor. Good man, the Bodhisattva is also like this, not taking the Sarvajna-citta (Sarvajna-citta, the mind of omniscience), the great Vajra jewel, but obtaining all the gold ornaments of the merits of Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Realizers), yet he does not abandon the conduct of a Bodhisattva, and is able to universally relieve all those who are poor in Samsara. The Bodhisattva is able to cultivate equally in all kinds and all learning. This is immeasurable and supreme conduct.' Therefore, from the Bodhi-citta arises skillful means, accomplishing the great Bodhi fruit.
As stated in the Tathagata's Teaching to King Victory: The Buddha said: 'Great King, whatever various activities you undertake, in all kinds and all places, you should learn in accordance with Dana-paramita (Dana-paramita, perfection of giving) up to Prajna-paramita (Prajna-paramita, perfection of wisdom). Therefore, Great King, you should thus generate a mind of desire, faith, aspiration, and inclination towards Sammasambuddha (Sammasambuddha, perfectly enlightened one). Whether standing, walking, lying down, or sitting, whether drinking, eating, or doing anything, you should resolutely and constantly contemplate, reflect, and visualize all the past, future, and present good roots of all Buddhas (Buddha, enlightened one), Bodhisattvas, Pratyekabuddhas, Sravakas, as well as ignorant ordinary beings, different beings, and your own body, gathering them all in one place, generating a supreme mind, rejoicing in yourself, and universally among all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas, offering and serving all merits, sharing them with all sentient beings, universally wishing that sentient beings may attain Sarvajna (omniscience).'
一切佛法皆悉圓滿若日日三時。迴向阿耨多羅三藐三菩提。大王汝所作事皆得清凈。菩提行等亦悉成就。複次大王。阿耨多羅三藐三菩提心。所生善根果報無數。若生人中或生天上。於一切處常得最勝。而汝大王亦如是作。斯為廣大。又復大王大菩提心最上最勝。若復所行真實。即能成就大菩提果。
如無畏撫問經云。發菩提心所生諸福如虛空界。廣大勝上無有窮盡。正使有人以殑伽沙數佛剎。滿中珍寶供養世尊。若有人能合掌至誠。一發阿耨多羅三藐三菩提心者。而此福德勝前福德不可較計。
如華嚴經云。善男子從菩提心生一切佛法。廣大勝上莊嚴。菩提心有其一種。一者願心二者分位心。又彼經云。善男子一切眾生極難得者。所謂阿耨多羅三藐三菩提。若廣起行愿。即得阿耨多羅三藐三菩提現前安住。普盡世間能作利益。善男子我得成佛。謂由發起求菩提心乘本願心。后以所行諸行。從先所起彼一切行。而悉普攝成分位心。是故行愿等力若悉成立。即得善知識現前攝受。捨去一切不實境相。如妙吉祥菩薩于上衣王所發菩提心。菩薩如是發菩提心已。自行佈施等諸波羅蜜多相應勝行。若人自不能調伏。何能調伏他人。是故當知菩薩若不自修諸行。而何能得大菩提果。
又如象頭經云。諸菩薩所
【現代漢語翻譯】 現代漢語譯本： 一切佛法都是圓滿的，如果每天早中晚三個時段，都將功德迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。大王，你所做的事情都將得到清凈，菩提行等也將全部成就。此外，大王，阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）所產生的善根果報是無數的。如果轉生為人或生於天上，在任何地方都能得到最殊勝的果報。而你，大王，也應該這樣做，這才是廣大的功德。而且，大王，大菩提心是最上最殊勝的。如果所行真實不虛，就能成就大菩提果。
如《無畏撫問經》所說，發起菩提心所產生的福德就像虛空一樣，廣大殊勝，沒有窮盡。即使有人用恒河沙數那麼多的佛剎，裝滿珍寶來供養世尊，如果有人能夠合掌至誠，一次發起阿耨多羅三藐三菩提心，那麼這個福德勝過前面的福德，不可計數。
如《華嚴經》所說，善男子，一切佛法都從菩提心產生，廣大殊勝，莊嚴。菩提心有兩種：一是願心，二是分位心。又該經說，善男子，一切眾生最難得到的就是阿耨多羅三藐三菩提。如果廣泛地發起行愿，就能得到阿耨多羅三藐三菩提現前安住，普遍地在世間行利益之事。善男子，我之所以能夠成佛，是因為發起求菩提心，依憑本願心，然後以所修行的各種行為，從先前所發起的一切行為，全部攝取成為分位心。因此，行愿等力量如果全部成立，就能得到善知識現前攝受，捨棄一切不真實的境相。就像妙吉祥菩薩（Manjushri Bodhisattva）在上衣王（Superior Garment King）那裡發起菩提心一樣。菩薩這樣發起菩提心后，自行佈施等各種波羅蜜多（paramita，到彼岸）相應的殊勝行為。如果自己不能調伏自己，又怎麼能調伏他人呢？因此應當知道，菩薩如果不自己修行各種行為，又怎麼能得到大菩提果呢？
又如《象頭經》所說，諸菩薩所
【English Translation】 English version: All Buddha-dharmas are perfectly complete. If one dedicates the merits to Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) three times a day, morning, noon, and evening, then, Great King, all your deeds will be purified, and your Bodhi practices will all be accomplished. Furthermore, Great King, the roots of goodness and the resulting rewards produced by the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment) are countless. Whether one is born among humans or in the heavens, one will always attain the most supreme state in all places. And you, Great King, should also act in this way; this is a vast merit. Moreover, Great King, the Great Bodhi-citta is the most supreme and excellent. If one's conduct is truthful, one can achieve the Great Bodhi fruit.
As the Nirbhayaprasna Sutra says, the blessings generated by arousing the Bodhi-citta are like the realm of space, vast, supreme, and without end. Even if someone were to fill Buddha-lands as numerous as the sands of the Ganges River with treasures to offer to the World-Honored One, if someone could sincerely join their palms together and arouse the Anuttara-samyak-sambodhi-citta even once, then this merit would surpass the former merit and be beyond calculation.
As the Avatamsaka Sutra says, 'Good man, all Buddha-dharmas arise from the Bodhi-citta, vast, supreme, and adorned.' There are two kinds of Bodhi-citta: first, the aspirational mind; second, the progressive mind. Moreover, that sutra says, 'Good man, what is most difficult for all sentient beings to obtain is Anuttara-samyak-sambodhi. If one broadly initiates vows and practices, one will attain Anuttara-samyak-sambodhi, which will manifest and abide before one, universally benefiting the world. Good man, my attainment of Buddhahood is due to arousing the mind seeking Bodhi, relying on the original vow, and then, with the various practices I have cultivated, taking all the practices I initiated earlier and incorporating them into the progressive mind. Therefore, if the power of vows and practices is fully established, one will be received by a good teacher, abandoning all unreal appearances. Just like Manjushri Bodhisattva arousing the Bodhi-citta in the presence of the Superior Garment King. After a Bodhisattva has aroused the Bodhi-citta in this way, he personally engages in the corresponding supreme practices, such as giving and other paramitas (perfections). If one cannot subdue oneself, how can one subdue others? Therefore, it should be known that if a Bodhisattva does not cultivate various practices himself, how can he attain the Great Bodhi fruit?'
Furthermore, as the Elephant Head Sutra says, 'The Bodhisattvas'
行真實故得菩提。非諸所行不真實故。
如三摩地王經云。童子如我所行得真實故。而汝童子應如是學。何以故童子。若所行真實。即不難得阿耨多羅三藐三菩提。
如是菩薩諸所行行。若以十波羅蜜多四無量四攝法等。廣分別者。如無盡意經寶云等經說。又學有二種。謂世間出世間。云何世間學。謂技能功巧等。云何出世間學。謂禪定等。余復云何。謂利益眾生所作一切事業。此中應知諸菩薩所行。要略而言謂慧及方便。而此二法無令減少。
如維摩詰經云。菩薩無方便慧縛。有方便慧解。無慧方便縛。有慧方便解。又如象頭經云。諸菩薩總略而言有二種道。於是二道若具足者。諸菩薩即能速證阿耨多羅三藐三菩提。何等為二所謂慧及方便。若離般若波羅蜜多行。諸波羅蜜多四攝法等。云何能嚴凈佛土大富自在。成熟有情作諸化事。普攝諸法善巧方便。是故此慧與彼方便。為無顛倒性。有分別因。由此因故起正方便。如所說諸法。起無顛倒思惟分別。而能畢竟利樂自他。能令煩惱不起。猶如諸毒為咒所害。又此經云。智慧攝方便。此是有分別智。
又如信力法門經云。云何為善巧方便。謂攝一切法。云何為慧。謂於一切法無破壞善。
如是慧及方便二種。遍入諸地一切時常行。不得
【現代漢語翻譯】 現代漢語譯本： 行真實才能證得菩提（Bodhi，覺悟）。如果所行不真實，就不能證得菩提。
如《三摩地王經》所說：『童子，我所行真實，所以證得了菩提。你們這些童子應當這樣學習。』為什麼呢？童子，如果所行真實，就不難證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
菩薩所行之行，如果用十波羅蜜多（Ten Paramitas，十度）、四無量心（Four Immeasurables）、四攝法（Four Embracing Dharmas）等來廣泛分別，就像《無盡意經》、《寶云經》等所說。學習有兩種，即世間學和出世間學。什麼是世間學？指技能、功巧等。什麼又是出世間學？指禪定等。還有什麼呢？指利益眾生所做的一切事業。這裡應該知道，菩薩所行，簡要來說就是智慧和方便。這二者都不能減少。
如《維摩詰經》所說：『菩薩沒有方便的智慧會被束縛，有方便的智慧才能解脫。沒有智慧的方便會被束縛，有智慧的方便才能解脫。』又如《象頭經》所說：『諸菩薩總的來說有兩種道。如果具足這兩種道，諸菩薩就能迅速證得阿耨多羅三藐三菩提。』哪兩種呢？就是智慧和方便。如果離開般若波羅蜜多（Prajna-paramita，智慧到彼岸）而行諸波羅蜜多、四攝法等，怎麼能嚴凈佛土，大富自在，成熟有情，作諸化事，普攝諸法，善巧方便呢？所以，這智慧與那方便，是無顛倒的體性，是有分別的因。由此因故，才能生起正確的方便。如所說諸法，生起無顛倒的思惟分別，才能畢竟利樂自他，能令煩惱不起，猶如諸毒為咒所害。』又此經說：『智慧攝持方便，這是有分別智。』
又如《信力法門經》所說：『什麼是善巧方便？就是攝取一切法。什麼是智慧？就是對於一切法沒有破壞的善。』
這樣，智慧和方便這兩種，遍入諸地，一切時常行，不得缺少。
【English Translation】 English version: One attains Bodhi (Enlightenment) through practicing what is true. If one's practice is not true, one cannot attain Bodhi.
As stated in the Samadhiraja Sutra: 'Young man, because my practice is true, I have attained Bodhi. You young men should learn in this way.' Why? Young man, if one's practice is true, it is not difficult to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
The practices of Bodhisattvas, if broadly differentiated using the Ten Paramitas (Ten Perfections), the Four Immeasurables (Four Boundless States), the Four Embracing Dharmas (Four Means of Conversion), etc., are as described in the Vimalakirti Sutra, Ratnamegha Sutra, and others. There are two types of learning: worldly and otherworldly. What is worldly learning? It refers to skills, crafts, and the like. What is otherworldly learning? It refers to meditation, etc. What else is there? It refers to all activities undertaken to benefit sentient beings. Here, it should be understood that the practices of Bodhisattvas, in brief, are wisdom and skillful means. Neither of these two should be diminished.
As stated in the Vimalakirti Sutra: 'A Bodhisattva without skillful means is bound by wisdom; with skillful means, he is liberated by wisdom. Without wisdom, he is bound by skillful means; with wisdom, he is liberated by skillful means.' Also, as stated in the Hastikaksa Sutra: 'Generally speaking, Bodhisattvas have two paths. If these two paths are complete, Bodhisattvas can quickly attain Anuttara-samyak-sambodhi.' What are the two? They are wisdom and skillful means. If one practices the Paramitas and the Four Embracing Dharmas without Prajna-paramita (Perfection of Wisdom), how can one purify the Buddha-land, be greatly wealthy and at ease, mature sentient beings, perform various transformations, universally gather all dharmas, and have skillful means? Therefore, this wisdom and that skillful means are of a non-inverted nature and are the cause of differentiation. Because of this cause, correct skillful means arise. As the dharmas are spoken, non-inverted thought and differentiation arise, which can ultimately benefit oneself and others, and prevent afflictions from arising, just as poisons are harmed by mantras.' Furthermore, this sutra states: 'Wisdom encompasses skillful means; this is discriminating wisdom.'
Also, as stated in the Faith Power Dharma Gate Sutra: 'What is skillful means? It is encompassing all dharmas. What is wisdom? It is the goodness of not destroying any dharma.'
Thus, these two, wisdom and skillful means, pervade all the bhumis (grounds), are constantly practiced at all times, and must not be lacking.
于中令其減少。所有十地諸菩薩。行十波羅蜜多乃至廣行諸行。如十地經廣說。所有八地菩薩。從佛威儀起住止息行故。彼經云。複次佛子菩薩摩訶薩。應當依先所起大愿加持善根力住。諸佛世尊亦從是法門。流出大智圓滿諸所作。此即是為最上忍門。一切佛法由此而集。又善男子不應如是起止息行。如我所得十力四無所畏十八不共。諸神通等一切佛法。而汝未具當發精進。起諸愿求相應而行。是故汝于如是忍門。不應舍離。善男子汝豈不觀察諸愚夫異生等。積集種種煩惱。起種種尋求相續不斷。云何欲起止息之行。又善男子。當知諸法法性而自常住。以法性常住故。如來即無生。謂諸聲聞緣覺。不了一切法無分別無生故。如來以善方便出現世間。又善男子。汝見我身無量智無量。佛剎無量圓光無量。智現前門無量清凈無量如是等諸廣大法。是故汝乘本願行。應常思念利益眾生。即得如是不思議智門。
如十地經所說行相。與維摩詰經相違故。彼經云妙吉祥若人于如來所說法起輕謗者。是人雖出謗言。如我所說亦得清凈。此中理事亦不相違。
如象頭經云。佛言慈氏諸菩薩為菩提故。積集六波羅蜜多。或有癡人作如是言。般若波羅蜜多是菩薩學。云何復學餘波羅蜜多。或有聞已於方便等諸波羅蜜多起舍離
【現代漢語翻譯】 現代漢語譯本：因此，要讓他們（指八地菩薩）在其中減少（對佛的模仿）。所有十地（Dasabhumika）的菩薩，修行十波羅蜜多（Paramita，到彼岸），乃至廣泛地修行各種行持，如《十地經》（Dasabhumika Sutra）中詳細所說。所有八地菩薩，因為模彷彿的威儀而起、住、止、息、行。該經中說：『再者，佛子（Buddhaputra），菩薩摩訶薩（Bodhisattva-Mahasattva），應當依靠先前所發起的大愿，加持善根的力量而安住。諸佛世尊（Buddha-Bhagavan）也是從這個法門，流出大智慧，圓滿一切所作。』這即是最上的忍門（Ksanti-dvara，忍辱之門），一切佛法由此而聚集。又，善男子，不應當像這樣起、止、息、行，好像我已經獲得的十力（Dasabala）、四無所畏（Catur-vaisaradya）、十八不共法（Astadasavenika-dharma），以及諸神通等一切佛法，而你尚未具備，應當發起精進，生起各種愿求，相應地修行。因此，你對於這樣的忍門，不應當舍離。善男子，你難道沒有觀察那些愚夫異生等，積聚種種煩惱，生起種種尋求，相續不斷，怎麼想要生起止息的行持呢？又，善男子，應當知道諸法（Dharma）的法性（Dharmata）本來就常住。因為法性常住的緣故，如來（Tathagata）即無生。所謂諸聲聞（Sravaka）、緣覺（Pratyekabuddha），因為不瞭解一切法無分別、無生，所以如來以善巧方便出現於世間。又，善男子，你看見我的身無量、智慧無量、佛剎（Buddhaksetra）無量、圓光無量、智慧現前門無量、清凈無量，像這樣等諸廣大法。因此，你乘著本願行，應當常常思念利益眾生，就能得到這樣不可思議的智慧之門。 如《十地經》所說的行相，與《維摩詰經》（Vimalakirti Sutra）相違背。該經中說：『妙吉祥（Manjusri），如果有人對於如來所說的法生起輕慢誹謗，這個人雖然說出誹謗的言語，如我所說，也能得到清凈。』這其中的事和理也不相違背。 如《象頭經》（Hastikaksa Sutra）中說：佛說，慈氏（Maitreya），諸菩薩爲了菩提（Bodhi，覺悟）的緣故，積聚六波羅蜜多（Sat-paramita）。或者有愚癡的人作這樣的言論：般若波羅蜜多（Prajnaparamita，智慧到彼岸）是菩薩所學，為什麼又要學習其餘的波羅蜜多？或者有人聽了之後，對於方便等諸波羅蜜多生起舍離。
【English Translation】 English version: Therefore, let them (referring to the Bodhisattvas of the Eighth Ground) reduce in that regard (imitating the Buddha). All the Bodhisattvas of the Ten Grounds (Dasabhumika), practice the Ten Perfections (Paramita, going to the other shore), and even extensively practice various conducts, as detailed in the Dasabhumika Sutra. All the Bodhisattvas of the Eighth Ground, because they imitate the Buddha's demeanor, arise, dwell, stop, rest, and act. That sutra says: 'Furthermore, Buddhaputra, Bodhisattva-Mahasattva, should rely on the great vows previously made, bless the power of good roots, and abide. All the Buddhas-Bhagavans also flow from this Dharma gate, with great wisdom, perfecting all actions.' This is the supreme gate of patience (Ksanti-dvara, the gate of forbearance), and all the Buddha-Dharma gathers from this. Also, good man, one should not arise, dwell, stop, rest, and act like this, as if I have already obtained the Ten Powers (Dasabala), the Four Fearlessnesses (Catur-vaisaradya), the Eighteen Uncommon Qualities (Astadasavenika-dharma), and all the Buddha-Dharmas such as the various superknowledges, while you have not yet possessed them. You should generate diligence, arise various aspirations, and practice accordingly. Therefore, you should not abandon such a gate of patience. Good man, have you not observed those foolish ordinary beings, accumulating various afflictions, arising various seekings, continuously without ceasing, how do you want to arise the conduct of stopping and resting? Also, good man, you should know that the Dharma-nature (Dharmata) of all Dharmas (Dharma) is inherently permanent. Because the Dharma-nature is permanent, the Tathagata (Tathagata) is without birth. The so-called Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), because they do not understand that all Dharmas are without discrimination and without birth, therefore the Tathagata appears in the world with skillful means. Also, good man, you see my body is immeasurable, wisdom is immeasurable, Buddha-fields (Buddhaksetra) are immeasurable, radiant light is immeasurable, the gate of wisdom's manifestation is immeasurable, purity is immeasurable, and such vast Dharmas. Therefore, riding on the conduct of your original vows, you should always contemplate benefiting sentient beings, and you will obtain such an inconceivable gate of wisdom. The conduct described in the Dasabhumika Sutra contradicts the Vimalakirti Sutra. That sutra says: 'Manjusri (Manjusri), if someone arises slighting and slandering the Dharma spoken by the Tathagata, even though this person utters slanderous words, as I have said, they can also attain purity.' The principle and phenomena in this are not contradictory. As the Hastikaksa Sutra says: The Buddha said, Maitreya (Maitreya), the Bodhisattvas, for the sake of Bodhi (Bodhi, enlightenment), accumulate the Six Perfections (Sat-paramita). Or there are foolish people who make such statements: The Perfection of Wisdom (Prajnaparamita, wisdom to the other shore) is what Bodhisattvas learn, why should they learn the other Perfections? Or some, having heard this, arise abandonment towards the Perfections such as skillful means.
意。慈氏于汝意云何。如迦尸王取自身肉而救于鴿。是王豈愚癡耶。慈氏白言不也世尊。佛言慈氏我修菩薩行時。廣修六波羅蜜多相應善根。應無利益耶。慈氏白言不也世尊。佛言如是慈氏。如汝於六十劫中積集。佈施等諸波羅蜜多。乃至六十劫中積集。般若波羅蜜多亦復如是。彼中廣說行。相應知。
廣釋菩提心論卷第一 大正藏第 32 冊 No. 1664 廣釋菩提心論
廣釋菩提心論卷第二
蓮華戒菩薩造
西天譯經三藏傳法大師施護奉 詔譯
複次此中如毗盧遮那成佛經說。所有一切智智。悲心為根本。從悲發生大菩提心。然後起諸方便。是故諸菩薩於一切時。常行此二種。所有施等方便現身現土。眷屬色相廣大果報。二種攝故悉得成就。如佛世尊不住涅槃。為令一切起于正慧。普能斷除諸顛倒故。又復不住生死。為由生死起顛倒故。是故世尊成就無住涅槃。又復當知慧及方便自相所行。應當遠離共相譭謗二邊。離二邊故中間所行即得無礙。所言共相譭謗邊者。謂慧離共相邊。方便離譭謗邊。此中如是。如聖法集經言。若諸相好色身具足。即能令觀者起勝意樂。若於三昧中觀法身者。即不能令起勝意樂。復有說言。慧及方便生諸如來。能令他起清凈信解。如是應知。
【現代漢語翻譯】 現代漢語譯本： 佛說：『彌勒（Maitreya，即慈氏菩薩），你認為如何？比如迦尸王（King Kashi）取出自己的肉來救鴿子。這位國王難道是愚癡的嗎？』彌勒回答說：『不是的，世尊。』佛說：『彌勒，我修行菩薩道時，廣泛修習與六波羅蜜多（Six Paramitas，即佈施、持戒、忍辱、精進、禪定、智慧）相應的善根，難道沒有利益嗎？』彌勒回答說：『不是的，世尊。』佛說：『正是這樣，彌勒。就像你在六十劫中積累佈施等各種波羅蜜多，乃至在六十劫中積累般若波羅蜜多（Prajnaparamita，即智慧波羅蜜多）也是如此。』其中廣泛講述了修行，應當瞭解。
《廣釋菩提心論》卷第一 大正藏第 32 冊 No. 1664 《廣釋菩提心論》
《廣釋菩提心論》卷第二
蓮華戒菩薩造
西天譯經三藏傳法大師施護奉 詔譯
再者，如同《毗盧遮那成佛經》（Vairocana Sutra）所說，所有一切智智（Sarvajna-jnana，即對一切事物和現象的智慧），以悲心為根本，從悲心發生大菩提心（Mahabodhi-citta，即偉大的覺悟之心），然後產生各種方便（Upaya，即善巧的方法）。因此，諸位菩薩在任何時候，都常行這兩種（悲心和方便）。所有佈施等方便，顯現身、顯現國土、眷屬、色相和廣大的果報，因為這兩種（悲心和方便）的攝持，都能成就。如同佛世尊不住涅槃（Nirvana，即寂滅），爲了使一切眾生生起正慧，普遍能夠斷除各種顛倒。又不住生死（Samsara，即輪迴），因為由生死而生起顛倒。所以世尊成就無住涅槃。又應當知道，智慧和方便各自的自相所行，應當遠離共相譭謗這兩種邊見。離開這兩種邊見，中間所行就能得到無礙。所說的共相譭謗邊見，是指智慧離開共相邊見，方便離開譭謗邊見。這裡就是這樣。如同《聖法集經》（Arya Dharma Samgiti Sutra）所說，如果各種相好色身具足，就能使觀看者生起殊勝的意樂；如果在三昧（Samadhi，即禪定）中觀察法身（Dharmakaya，即佛的法性之身），就不能使人產生殊勝的意樂。還有的說，智慧和方便產生諸如來（Tathagata，即如來），能夠使他人產生清凈的信心和理解。應當這樣理解。
【English Translation】 English version: The Buddha said, 'Maitreya (Maitreya, the Bodhisattva of Loving-kindness), what do you think? For example, King Kashi (King Kashi) took flesh from his own body to save a dove. Was that king foolish?' Maitreya replied, 'No, World Honored One.' The Buddha said, 'Maitreya, when I was practicing the Bodhisattva path, I extensively cultivated roots of virtue corresponding to the Six Paramitas (Six Paramitas, namely generosity, discipline, patience, diligence, concentration, and wisdom). Was there no benefit?' Maitreya replied, 'No, World Honored One.' The Buddha said, 'Just so, Maitreya. Just as you accumulated various Paramitas such as generosity over sixty kalpas, and even accumulated Prajnaparamita (Prajnaparamita, the Perfection of Wisdom) over sixty kalpas. The practice is extensively discussed therein, and should be understood.'
The Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 1 Taisho Tripitaka Volume 32, No. 1664, The Extensive Explanation of the Treatise on the Mind of Enlightenment
The Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 2
Composed by Bodhisattva Lianhuajie (Lotus Precept)
Translated by Tripitaka Master Shihu, Transmitter of the Dharma, by Imperial Decree
Furthermore, as stated in the Vairocana Sutra (Vairocana Sutra), all Sarvajna-jnana (Sarvajna-jnana, the wisdom of all things and phenomena) has compassion as its root, and from compassion arises the Great Bodhi-citta (Mahabodhi-citta, the great mind of enlightenment), and then various Upaya (Upaya, skillful means) arise. Therefore, all Bodhisattvas constantly practice these two (compassion and skillful means) at all times. All skillful means such as generosity, manifesting bodies, manifesting lands, retinues, forms, and vast rewards, can be accomplished because of the embrace of these two (compassion and skillful means). Just as the World Honored Buddha does not abide in Nirvana (Nirvana, extinction), in order to cause all beings to generate right wisdom and be able to universally cut off all inversions. And also does not abide in Samsara (Samsara, reincarnation), because inversions arise from Samsara. Therefore, the World Honored One achieves non-abiding Nirvana. Furthermore, it should be known that the self-nature and conduct of wisdom and skillful means should be kept away from the two extremes of common characteristics and slander. By being away from these two extremes, the conduct in the middle can be unobstructed. The so-called extremes of common characteristics and slander refer to wisdom being away from the extreme of common characteristics, and skillful means being away from the extreme of slander. It is like this here. As stated in the Arya Dharma Samgiti Sutra (Arya Dharma Samgiti Sutra), if various marks and beautiful forms are complete, they can cause the viewer to generate superior joy; if one observes the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) in Samadhi (Samadhi, meditation), it cannot cause one to generate superior joy. Some also say that wisdom and skillful means generate all Tathagatas (Tathagata, Thus Come One), which can cause others to generate pure faith and understanding. It should be understood in this way.
又復有言。如世間法應當了知。法尚應舍何況非法。離取相故。彼諸顛倒取著心斷。由彼斷已此說。是為真勝意樂。不應于彼所作事中。而起決定實依止心。亦如有說。一切法中亦不可取亦不可舍。彼取捨法不可得故。
或有說言。施等諸行感生死果。此中雲何謂離於慧而行施等。得少分善以為喜足起勇悍心。復作增上勝善根想。
如維摩詰經說。所有一切法。應與慧及方便二種俱行。施等諸行若為慧所攝。即得名波羅蜜多。名異此即非施等清凈。
此中當知。若住三摩地能生起諸慧。加行專注總彼所作。謂由先起聞所成慧。以本宗義而正攝持。然後思所成慧乃得生起。於是思慧中觀察如實義。彼所觀察決定真實。無別邪妄不實顛倒。如是觀故疑惑止息。正智出生如理正修。如佛樹諸外道說無我法。是中應當思惟觀察。必有正因得涅槃果。異此皆是外道常因分別。非為寂靜。是故雜阿含等說。思所成慧中如理伺察已。應觀諸物有實自相。而彼自相勝義諦中即無有生。如是阿含中所說決定相應。
如聖法集經說。無生真實不實謂別異法。如是等皆隨順勝義諦無生。此說真實。又勝義無生即非無生。彼一切所行皆過去性。此中又言。善男子生滅二法畢竟皆是世間取著。是故佛大悲者。為欲警悟世
【現代漢語翻譯】 現代漢語譯本： 還有一種說法是，對於世間法應當瞭解，正法尚且應當捨棄，何況不是正法？因為要遠離執取的表相。這樣，那些顛倒錯亂的執著心才能斷除。由於斷除了這些執著，所以說這是真正的殊勝意樂。不應該對於他們所做的事情，產生決定性的、真實的依賴之心。也像有的人說，一切法都不可執取，也不可捨棄，因為執取和捨棄這些法是不可得的。
或者有人說，佈施等行為會感得生死輪迴的果報。那麼，這裡所說的離開智慧而行佈施等行為，是怎麼回事呢？（這是指）得到少許善行就感到滿足，生起勇猛之心，又認為自己做了增上的殊勝善根。
正如《維摩詰經》所說，所有一切法，都應該與智慧和方便這兩種方法一起實行。佈施等行為如果被智慧所攝持，就可稱為波羅蜜多（pāramitā，到彼岸）。名稱不同，就不是清凈的佈施等行爲了。
這裡應當知道，如果安住在三摩地（samādhi，禪定）中，就能生起各種智慧。修行者應當專注所有所作，也就是先發起聞所成慧，以根本的宗義正確地攝持，然後思所成慧才能生起。在思慧中觀察真實的意義，所觀察到的決定是真實的，沒有其他邪妄不實和顛倒。這樣觀察，疑惑就會止息，正確的智慧就會出生，從而如理如法地修行。例如佛陀在菩提樹下，那些外道說沒有我（ātman，真我）的法，其中應當思維觀察，必定有正確的因才能得到涅槃（nirvāṇa，寂滅）的果。與此不同的，都是外道所說的常因分別，不是寂靜之道。所以《雜阿含經》等經典說，在思所成慧中如理觀察之後，應當觀察諸法有真實的自相（svalakṣaṇa，自體），而這種自相在勝義諦（paramārtha-satya，勝義諦）中是沒有生起的。像這樣，阿含經中所說的決定是相應的。
如《聖法集經》所說，無生是真實的，不真實是指與此不同的法。這些都隨順勝義諦的無生，這是說真實。而且勝義的無生，就不是無生。他們一切所行都是過去之性。這裡又說，善男子，生和滅這兩種法，畢竟都是世間的執著。所以佛陀大悲，爲了警醒覺悟世人。
【English Translation】 English version: Furthermore, there is a saying: One should understand worldly dharmas (phenomena). Even dharma (righteousness) should be abandoned, let alone non-dharma (unrighteousness), because of abandoning the characteristic of grasping. Thus, those inverted and clinging minds are severed. Because of their severance, it is said that this is true superior intention. One should not develop a decisive and truly dependent mind towards the things they do. It is also said that in all dharmas, one should neither grasp nor abandon, because the dharmas of grasping and abandoning are unattainable.
Or some say that acts such as giving (dāna) lead to the fruits of birth and death. How can it be said here that performing giving etc. without wisdom (prajñā)? (This refers to) being content with obtaining a small amount of merit, generating a courageous mind, and thinking that one has performed superior roots of goodness.
As the Vimalakirti Sutra says, all dharmas should be practiced together with both wisdom and skillful means (upāya). If acts such as giving are embraced by wisdom, they are called pāramitā (perfection). If the name is different, then it is not pure giving etc.
Here it should be known that if one dwells in samādhi (concentration), one can generate various wisdoms. The practitioner should focus on all that is done, that is, first generate wisdom from hearing (śruta-mayā-prajñā), correctly embrace it with the fundamental tenets, and then wisdom from thinking (cintā-mayā-prajñā) can arise. In this wisdom from thinking, one observes the true meaning, and what is observed is definitely true, without other false, untrue, or inverted views. By observing in this way, doubts cease, correct wisdom is born, and one cultivates correctly according to the truth. For example, under the Bodhi tree, the Buddha refuted the non-self (anātman) doctrine of the externalists. One should contemplate and observe that there must be a correct cause to obtain the fruit of nirvāṇa (liberation). Anything different from this is the eternalist discrimination of the externalists, not the path to tranquility. Therefore, the Samyukta Agama and other scriptures say that after observing correctly in the wisdom from thinking, one should observe that all things have real self-characteristics (svalakṣaṇa), but these self-characteristics do not arise in the ultimate truth (paramārtha-satya). In this way, what is said in the Agamas is definitely consistent.
As the Arya Dharma Samgiti Sutra says, non-arising is real, and unreal refers to a different dharma. All these accord with the non-arising of the ultimate truth, which is said to be real. Moreover, the ultimate non-arising is not non-arising. All their actions are of the nature of the past. Here it is also said, 'Good men, birth and death are ultimately worldly attachments.' Therefore, the Buddha, with great compassion, wanted to awaken and enlighten the world.
間舍諸所行。說生滅等畢竟無有少法可生。
又聖法集經說。云何生云何滅。答無生名生無滅名滅。此中又言。阿字門謂一切法離生滅。是即一切法無自性門。自性空所成。
聖二諦經說。若無生平等。即得一切法平等。
般若波羅蜜多經說。須菩提色色自性空。乃至識識自性空。自相空所成。像腋經說。一切性不可得生。于無生性中。愚者執有其生。
父子合集經說。彼一切法皆悉平等。三世亦平等。過去一切法自性離。乃至現在一切法亦自性離。如是總說。彼阿含中相應堅固之義應當伺察。異此有因即不能成。此中如理決定伺察已。要略說者。謂諸生性或說有因或說無因。如實當知。非彼有因非彼無因。是義云何。若舍因性。此差別性或有實顯示。非彼無因。若法生時乃一切性遍一切處。云何非有。彼無性時或無差別。于生時中亦非有得。非彼有因。如是總說。彼非無因而得和合。亦非有因而得和合。如是所說若計有我即是外道常因起執。彼無性得生。能起諸行而為顯示。壞諸因性何能生起諸行。不如理舍故。又非外道所執我等自有力能。於他別法得不捨性。既執常性不能於他作義利事。若無義利背相應法。此中如是當知。所執我等一切力能。畢竟皆空如石女兒。彼無自性于所作事中。
【現代漢語翻譯】 現代漢語譯本： 捨棄所有執著，宣說生滅等現象，畢竟沒有任何事物可以產生。
《聖法集經》中說：『什麼是生？什麼是滅？』回答：『無生名為生，無滅名為滅。』這裡又說：『阿字門（A字門，指一切法的根源）意味著一切法遠離生滅。』這就是一切法無自性之門，由自性空所成就。
《聖二諦經》中說：『如果證悟無生平等，就能證得一切法平等。』
《般若波羅蜜多經》中說：『須菩提（Subhuti，佛陀的弟子）！色（Rupa，物質）自性空，乃至識（Vijnana，意識）自性空，由自相空所成就。』《象腋經》中說：『一切法性不可得生，在無生性中，愚者執著于有生。』
《父子合集經》中說：『彼一切法皆悉平等，三世（過去、現在、未來）亦平等。過去一切法自性離，乃至現在一切法亦自性離。』像這樣總的來說，在阿含（Agama，早期佛教經典）中，相應堅固的意義應當仔細考察。如果與此不同，有因也不能成立。在此中，如理如實地決定考察之後，簡要地說，所謂的諸法生性，或者說有因，或者說無因，如實應當知道，既非有因，也非無因。這道理是什麼呢？如果捨棄因性，這種差別性或許有真實的顯示，但並非無因。如果法產生時，乃是一切法性遍一切處，怎麼能說沒有呢？在沒有自性時，或許沒有差別，但在產生時，也並非可以獲得。所以說並非有因。像這樣總的來說，並非無因而能和合，也並非有因而能和合。像這樣所說的，如果計執有我（Atman，靈魂），那就是外道（Tirthika，指佛教以外的宗教）常因生起的執著。在沒有自性的情況下，卻能產生諸行而作為顯示，破壞諸因性，又怎麼能生起諸行呢？這是不如理的捨棄。而且並非外道所執著的我等具有自身的力量，能在其他不同的法中得到不捨棄的自性。既然執著于常性，就不能為其他事物帶來利益。如果沒有利益，就違背了相應的法。在此中應當這樣理解，所執著的我等一切力量，畢竟皆空，如同石女兒（石女所生的孩子，比喻不可能存在的事物）。它們沒有自性，在所作的事情中。
【English Translation】 English version: Abandon all attachments, and proclaim that phenomena such as birth and death ultimately have no dharma (phenomena, things) that can be produced.
The Sagathakam Nama Sutra says: 'What is birth? What is death?' The answer is: 'Non-birth is called birth, and non-death is called death.' It also says here: 'The 'A' letter gate (A-mukha, the source of all dharmas) means that all dharmas are free from birth and death.' This is the gate of all dharmas being without self-nature (svabhava), accomplished by emptiness of self-nature.
The Arya-dvisatyata-nama-mahayana-sutra says: 'If one realizes the equality of non-birth, one attains the equality of all dharmas.'
The Prajnaparamita Sutra says: 'Subhuti (Subhuti, a disciple of the Buddha)! Rupa (Rupa, form) is empty of self-nature, and even Vijnana (Vijnana, consciousness) is empty of self-nature, accomplished by emptiness of self-characteristics.' The Elephant Axle Sutra says: 'All natures are unattainable in birth. In the nature of non-birth, fools cling to the existence of birth.'
The Father and Son Sutra says: 'All those dharmas are equal, and the three times (past, present, and future) are also equal. All dharmas of the past are separate from self-nature, and even all dharmas of the present are also separate from self-nature.' Generally speaking, the corresponding and firm meaning in the Agamas (Agama, early Buddhist scriptures) should be carefully examined. If it is different from this, even with a cause, it cannot be established. Herein, after determining and examining according to reason and reality, briefly speaking, the so-called nature of birth of dharmas, either says there is a cause or says there is no cause, one should truly know that it is neither with a cause nor without a cause. What is the reason for this? If the nature of cause is abandoned, this difference may have a real manifestation, but it is not without a cause. If a dharma arises, it is that all dharma-nature pervades everywhere, how can it be said that it does not exist? When there is no self-nature, there may be no difference, but at the time of arising, it is also not obtainable. Therefore, it is said that it is not with a cause. Generally speaking, it is not that it can be harmonized without a cause, nor is it that it can be harmonized with a cause. As it is said, if one clings to the existence of Atman (Atman, soul), that is the attachment arising from the eternal cause of the Tirthikas (Tirthika, non-Buddhist religions). In the absence of self-nature, it can produce actions and serve as a manifestation, destroying the nature of causes, how can it produce actions? This is an unreasonable abandonment. Moreover, it is not that the self, etc., clung to by the Tirthikas, has its own power and can obtain the nature of not abandoning in other different dharmas. Since one clings to permanence, one cannot bring benefits to other things. If there is no benefit, it goes against the corresponding dharma. Herein, it should be understood that all the powers of the self, etc., that are clung to are ultimately empty, like the child of a stone woman (a child born to a barren woman, a metaphor for something that cannot exist). They have no self-nature in the things they do.
不能成就彼等。設有所作無實力能。若非所作又非和合。又如一切事隨有作。生已后時決定。若有力能即彼力能。自性隨轉乃如前說。所起作事而得和合。或不隨轉亦如前說。彼無自性無常因性定不和合。是故諸無常中無有少法可得。
此中意者如世尊言。複次大慧。不實共相者。所謂虛空滅涅槃無作者。無性無取者共相。是故無常等。生此不和合而亦非無常。如過去未來二事性中。亦非有生而得和合。彼無和合因性隨轉。若同時生有所相應。亦非同時因所作自性事得決定。彼同時觀亦無所成性。或異時觀亦非異時。若於時中緣中觀者。彼亦不生不實。過去若生有所和合。而亦非緣亦非有生。彼一切我而亦無緣。又非一剎那中一切剎那隨入。劫與剎那份量而不和合。如諸微塵合集摶聚。是中亦無極微量我而得和合。如是一聚一分中。彼剎那蘊聚性不和合。自不得生亦無因分。若於是中取彼分性。即自我所作相違亦無二種。若有二分性即二種過失隨著。如是總說。是故一切世俗所生有所得性。于勝義諦中而實無生。此說不與阿含等相違。
如佛所言。諸有生性皆謂世俗。勝義諦中生無自性。無自性中若起疑惑。彼即實起世俗之意。所說如理。是佛世尊真勝意樂。如世稻稈等。自性他性於二種中說無因生。是
【現代漢語翻譯】 現代漢語譯本：不能成就他們。假設有所作為但沒有實際能力。如果不是所作，也不是和合。又如一切事物，隨著有所作為，在產生之後的時間是確定的。如果具有能力，那就是那種能力。自性隨著轉變，就像前面所說的那樣。所產生的作為之事而能夠和合，或者不隨著轉變，也像前面所說的那樣。它們沒有自性，是無常的因性，必定不能和合。因此，在一切無常的事物中，沒有絲毫法可以獲得。
這裡的意思就像世尊所說：『再者，大慧（Mahamati），不真實的共相（lakshana）是指虛空（akasa）、滅（nirodha）、涅槃（nirvana，解脫）、無作者（akartrika）、無自性（nihsvabhava）、無取者（anupadana）的共相。』因此，無常等等，產生這種不和合，但也不是無常。就像過去和未來兩種事物的性質中，也不是有產生而能夠和合。它們沒有和合的因性隨著轉變。如果同時產生，有所相應，也不是同時的因所作的自性之事能夠決定。那種同時的觀察也沒有所成就的性質，或者不同時的觀察也不是不同時。如果在時間之中，在因緣之中觀察，它們也不會產生，不真實。過去如果產生，有所和合，但也不是因緣，也不是有產生。它們一切都是我（atman），但也沒有因緣。又不是在一個剎那（ksana，極短的時間單位）中，一切剎那隨著進入。劫（kalpa，極長的時間單位）與剎那的份量不和合。就像諸多的微塵（paramanu，最小的物質單位）合集摶聚，其中也沒有極微量的我而能夠和合。像這樣，在一個聚集、一個部分中，那些剎那、蘊（skandha，構成個體的要素）的聚集性質不和合。自己不能產生，也沒有因的分。如果在這裡取那些部分的性質，就與自我所作的相違背，也沒有兩種。如果有兩種部分的性質，就有兩種過失隨著。像這樣總的來說，因此一切世俗所產生的有所得的性質，在勝義諦（paramartha-satya，最高的真理）中實際上沒有產生。這種說法不與阿含（Agama，佛教經典）等相違背。
如佛所說：『諸有生性的事物都說是世俗，在勝義諦中，產生沒有自性。』在沒有自性中如果產生疑惑，那就是實際上產生了世俗的意念。所說的如理，是佛世尊真正的殊勝意樂。就像世間的稻稈等，自性他性在兩種中說沒有原因而產生，這是...
【English Translation】 English version: They cannot accomplish those things. Suppose there is action but no actual ability. If it is not action, it is also not combination. Furthermore, like all things, with action, the time after arising is fixed. If there is ability, then that is that ability. The inherent nature follows transformation, just as previously stated. The actions that arise can combine, or they do not follow transformation, also as previously stated. They have no inherent nature, are of impermanent causal nature, and certainly cannot combine. Therefore, among all impermanent things, not a single dharma (law, principle) can be obtained.
Here, the meaning is as the World Honored One (Bhagavan) said: 'Furthermore, Mahamati, unreal common characteristics (lakshana) refer to the common characteristics of space (akasa), cessation (nirodha), nirvana (liberation), non-authorship (akartrika), absence of inherent nature (nihsvabhava), and non-grasping (anupadana).' Therefore, impermanence, etc., produce this non-combination, but it is also not impermanent. Just like in the nature of past and future things, there is also no arising that can combine. They have no causal nature of combination that follows transformation. If they arise simultaneously and are mutually corresponding, it is also not that the nature of things done by simultaneous causes can be determined. That simultaneous observation also has no accomplished nature, or non-simultaneous observation is also not non-simultaneous. If one observes within time, within conditions, they also do not arise, are not real. If the past arises and combines, it is also not a condition, nor is there arising. They are all self (atman), but there are also no conditions. Furthermore, it is not that in one instant (ksana), all instants follow and enter. The measure of a kalpa (an extremely long period of time) and an instant do not combine. Just like numerous dust motes (paramanu) gather and clump together, there is also no extremely minute self that can combine within them. Like this, in one gathering, one part, those instants, the aggregate (skandha) nature of the aggregates do not combine. They cannot arise on their own, nor are there causal parts. If one takes those partial natures here, it contradicts what the self has done, and there are also no two kinds. If there are two kinds of partial natures, then two kinds of faults follow. Thus, generally speaking, therefore, all worldly-produced natures of attainment, in ultimate truth (paramartha-satya), actually do not arise. This statement does not contradict the Agamas (Buddhist scriptures), etc.
As the Buddha said: 'All things that have arising nature are said to be worldly; in ultimate truth, arising has no inherent nature.' If doubt arises in the absence of inherent nature, then it is actually the thought of the worldly that arises. What is said is reasonable; it is the true and supreme intention of the Buddha, the World Honored One. Just like worldly rice stalks, etc., inherent nature and other nature are said to arise without cause in both kinds, this is...
義當止。此中宜應如理伺察。若色無色彼之二性如瓶器等。彼極微量不壞色性。於前分位而非一性。前分位中若有所壞彼即不成。又非極微聚中有一性多性。彼一多性離云何有自性。若無自性此即勝義。如夢中所得色相色性。其義應知此即佛所說。
如楞伽經說。複次大慧。譬一大象破如微塵。於是微塵相中。如理伺察彼之色性實無自性。又如色蘊中青等諸色。彼有對礙而無自性。如是畢竟識外非色。是義應知。
如世尊言。外無諸色自心所現。彼外青等種種色相實無對礙。而取捨相亦無對礙。非一性相應。亦非多性相應。一多相違云何非一性。以一聚色性故。非一生非多性者。其義應知。此中伺察諸有色相。自體不實故無對礙。彼識亦不實。何以故識自相離。非說彼色離識而有。又復識之自相種種不實。由如是故說識不實。是故佛說識如幻士。如是總說若一性若多性是性皆空。勝義諦中一切性不實此義決定。
又如楞伽經說。譬如鏡中所見之像。非一性非異性。如是觀時是性非有。何以故一異性離故。一異性不著故。或有說言。智者觀自性實不可得。此中不可顯說無自性故。如是等諸有所說如理伺察。是為思所成慧決定如實。是義成就由此修所成慧當得生起。若無聞等修慧不成。
如寶云
經說。諸正行者有智光明。出生中間彼正不壞。由智出生諸所修作出產生就。譬如地中不凈遍滿。諸有所生云何能生。諸修亦然。明瞭智果真實性中如理出理。
如三摩地王經說。若有人起多種尋求。而所起心有著有依止。是故若欲證彼真實修慧者。應當最初修奢摩他相應勝法。令心安住猶如止水。若心有動非奢摩他。不能攝持而住。如佛所說。住等引心能如實知。若散心位非此相應。是故修奢摩他時。諸所得諸所欲。當住平等舍。體中苦等而悉除遣。安住凈戒發起精進速得成就。此中如是。
如和合解脫經說。先修施等勝上之行。次復修持凈戒。然後住于奢摩他行。若欲住是奢摩他者。隨諸分位。于諸佛菩薩等先當歸命懺悔隨喜。次應起大悲心普盡世間生救度想。于安隱座中加趺而坐。直身端住現前正念。引發三摩地。現前相應。從初專注如應觀察。乃至多種所緣等事。普盡收攝繫心靜住。複次總略。色無色二種中。應當舍離散亂過失。總彼相應所緣起勝作意。乃至蘊處界一切事等。悉不分別即得清凈。所有廣說諸所緣行相。如和合解脫經第十八相應分。
所有世尊攝有情事。色等分別及一切事分別。略中廣行相。如阿毗達磨等說。
此中意者于彼等事。觀已離過而悉收攝。令心相續勝進
【現代漢語翻譯】 現代漢語譯本：經中說，那些真正修行的人擁有智慧的光明，在（生死）中間產生，這種正行是不會被破壞的。通過智慧的產生，所有修習的行為都會產生併成就。譬如，如果土地中充滿了不凈之物，那麼從中生出的東西又怎麼能清凈呢？修行也是如此。在明瞭智慧的果實和真實性中，如理如實地顯現真理。
如《三摩地王經》（Samadhiraja Sutra，一部重要的佛教經典，強調三摩地的修習）所說，如果有人生起多種尋求，而所生起的心有執著和依賴，因此，如果想要證得那真實的修慧，應當首先修習與奢摩他（Śamatha，止，平靜）相應的殊勝之法，使心安住，猶如止水。如果心有動搖，就不是奢摩他，不能攝持而住。如佛所說，安住于等引心（Samahita-citta，專注的心）才能如實知見，如果處於散亂的心境，就不能相應。因此，在修習奢摩他時，對於所有得到的和想要的，應當保持平等舍（Upekṣā，平靜，捨棄）。在身體中產生的苦等感受，都應全部去除。安住于清凈的戒律，發起精進，迅速獲得成就。這裡就是這樣說的。
如《和合解脫經》（Samucchaya-vimoksha Sutra，一部關於解脫的經典）所說，首先修習佈施等殊勝的行為，然後修持清凈的戒律，之後安住于奢摩他行。如果想要安住于奢摩他，隨著各種不同的階段，對於諸佛菩薩等，首先應當歸命、懺悔、隨喜。其次，應當生起大悲心，普遍地對世間眾生髮起救度的想法。在安穩的座位中，跏趺而坐，身體正直端正，保持正念，引發三摩地，使心與三摩地相應。從最初的專注開始，如應觀察，乃至多種所緣等事，普遍地收攝，繫心靜住。再次，總的來說，在色（Rūpa，物質）和無色（Arūpa，非物質）兩種境界中，應當舍離散亂的過失，總攝與所緣相應的殊勝作意，乃至蘊（Skandha，構成要素）、處（Āyatana，感官領域）、界（Dhātu，元素）等一切事物，都不分別，就能得到清凈。所有廣說的各種所緣行相，如《和合解脫經》第十八相應分所說。
所有世尊攝受有情的事情，色等分別以及一切事物的分別，略說、中說、廣說的行相，如《阿毗達磨》（Abhidharma，佛教哲學）等所說。
此中的意思是，對於那些事物，觀察之後，遠離過失，全部收攝，使心相續不斷地殊勝進步。
【English Translation】 English version: The sutra says that those who practice correctly have the light of wisdom. Born in the intermediate state, this correct practice is indestructible. Through the arising of wisdom, all cultivated actions are produced and accomplished. For example, if the ground is filled with impurities, how can anything born from it be pure? It is the same with practice. In the clear wisdom of the fruit and reality, the truth manifests according to reason and reality.
As the Samadhiraja Sutra (Samadhiraja Sutra, an important Buddhist scripture emphasizing the practice of Samadhi) says, 'If someone gives rise to various pursuits, and the mind that arises has attachment and dependence, therefore, if one wishes to attain that true wisdom of practice, one should first cultivate the excellent Dharma corresponding to Śamatha (Śamatha, calming, tranquility), so that the mind abides like still water. If the mind is agitated, it is not Śamatha and cannot be held and abide. As the Buddha said, 'Abiding in a concentrated mind (Samahita-citta, focused mind) can truly know, but if in a scattered state of mind, it is not in accordance with this.' Therefore, when practicing Śamatha, one should abide in equanimity (Upekṣā, calmness, abandonment) towards all that is obtained and desired. Feelings of suffering, etc., arising in the body should all be removed. Abiding in pure precepts and initiating diligence, one quickly attains accomplishment. This is what is said here.
As the Samucchaya-vimoksha Sutra (Samucchaya-vimoksha Sutra, a scripture on liberation) says, 'First cultivate excellent actions such as giving, then cultivate pure precepts, and then abide in the practice of Śamatha. If one wishes to abide in Śamatha, according to the various stages, one should first take refuge, confess, and rejoice in the Buddhas and Bodhisattvas. Secondly, one should generate great compassion and universally generate the thought of saving all beings in the world. In a secure seat, sit in the lotus position, keep the body upright and straight, maintain mindfulness, and induce Samadhi, so that the mind is in accordance with Samadhi. Starting from the initial focus, observe accordingly, up to various objects of focus, universally gather them, and keep the mind still. Furthermore, in general, in both the realms of form (Rūpa, material) and formlessness (Arūpa, immaterial), one should abandon the faults of distraction, and gather the excellent attention corresponding to the object of focus, so that even all things such as the Skandhas (Skandha, aggregates), Āyatanas (Āyatana, sense fields), and Dhātus (Dhātu, elements) are not distinguished, and one can attain purity. All the extensively described aspects of the objects of focus are as described in the eighteenth corresponding section of the Samucchaya-vimoksha Sutra.
All the affairs of the World Honored One in gathering sentient beings, the distinctions of form, etc., and the distinctions of all things, the aspects of brief, intermediate, and extensive explanations, are as described in the Abhidharma (Abhidharma, Buddhist philosophy), etc.
The meaning here is that, regarding those things, after observing them, one should be free from faults, gather them all, and cause the mind to continuously advance excellently.
增修。若或心生貪等。爾時應作不凈等觀。得止息已。又復過前起勝進心。此不凈等觀思有行相。恐繁且止。若或彼心不能勝進起勝意樂。亦是散亂過失。爾時應觀三摩地所有功德起勝意樂。即能止息非勝意樂。若時昏沉睡眠生起。應觀佛等功德勝喜悅事。彼能止息。複次如是于所緣中。如應堅固攝持不散。即得相應。又復若時前心愛樂喜悅。隨生後心高舉。爾時應作無常等觀。如是總說。于所緣中應使心無動作。專注靜住離高下法。平等所行心得清凈。彼發悟散亂等因而悉棄捨。若有真實發悟所作彼心散亂。于所緣中若無動作。如是乃得所欲所行勝定相應。爾時當知奢摩他成。如是等當知一切奢摩他共相。謂心一境性中自性。彼奢摩他所緣決定如是。此等奢摩他法。佛于般若波羅蜜多等經。
複次當知。修奢摩他有九種法。一除。二正除。三分位除。四近除。五調伏。六止。七近止。八一向所作。九知止。此等九種行相云何。謂遍此九法是即名除。于所緣中繫心是為遍除。于所緣中相續而轉是分位除。散亂現前而悉摧伏是為近除。散亂離已又復勝前。遍除所緣是為調伏。若愛起時伏故名止。若散亂過失現前不起。勝意樂而能止故是為近止。若昏沉睡眠等起時。速當遣離是為一向所作。于所緣中得無動作已。然
【現代漢語翻譯】 現代漢語譯本：如果心中生起貪念等煩惱，這時應當修習不凈觀等法門，待貪念止息后，再進一步生起更殊勝的精進心。這種不凈觀等觀想，因為有具體的行相，恐怕過於繁瑣，就此停止不談。如果內心不能生起殊勝的精進心和意樂，這也是散亂的過失。這時應當觀察三摩地（Samadhi，禪定）所具有的功德，生起殊勝的意樂，就能止息非殊勝的意樂。如果昏沉睡眠生起，應當觀想佛等功德，以及令人喜悅的事情，這樣就能止息昏沉睡眠。進一步說，像這樣在所緣境中，如理如實地堅固攝持，不令散亂，就能與禪定相應。又如果先前的心愛樂喜悅，隨後生起高舉的心，這時應當修習無常觀等法門。總而言之，在所緣境中應當使心沒有動作，專注靜止，遠離高舉和低下的狀態，平等地執行，使心得清凈。這樣就能啓發覺悟，捨棄散亂等因。如果有真實的覺悟，所作所為的心不散亂，在所緣境中沒有動作，這樣才能與所希望和所行的殊勝禪定相應。這時應當知道奢摩他（Samatha，止）已經成就。像這些，應當知道一切奢摩他的共同特徵，就是心專注于單一境界的自性。奢摩他的所緣是如此決定的。這些奢摩他法，佛在《般若波羅蜜多》（Prajnaparamita）等經典中有所闡述。 進一步說，應當知道，修習奢摩他有九種法門：一、除，二、正除，三、分位除，四、近除，五、調伏，六、止，七、近止，八、一向所作，九、知止。這九種行相是什麼呢？就是普遍地運用這九種法門，就叫做除。在所緣境中繫心，就叫做遍除。在所緣境中相續不斷地運轉，就叫做分位除。散亂現前時能夠完全摧伏，就叫做近除。散亂離開后，又能勝過先前，普遍地去除對所緣境的執著，就叫做調伏。如果愛慾生起時，能夠降伏它，就叫做止。如果散亂的過失現前不起，憑藉殊勝的意樂就能止息它，就叫做近止。如果昏沉睡眠等生起時，迅速地將它遣除，就叫做一向所作。在所緣境中獲得沒有動作的狀態后，然而...
【English Translation】 English version: If greed and other afflictions arise in the mind, one should then practice contemplating impurity and other methods. Once the greed has subsided, one should further generate a more excellent and progressive mind. This contemplation of impurity and the like has specific characteristics, but for fear of being too verbose, I will stop here. If the mind cannot generate excellent progressive mind and intention, this is also a fault of distraction. At that time, one should contemplate the merits of Samadhi (禪定, meditative concentration), generating excellent intention, which can then stop non-excellent intention. If drowsiness and sleep arise, one should contemplate the merits of the Buddha and other joyful matters, which can stop drowsiness and sleep. Furthermore, in this way, one should firmly and appropriately hold onto the object of focus, without scattering, and then one will be in accordance with Samadhi. Moreover, if the previous mind is fond of joy and delight, and the subsequent mind arises with arrogance, one should then practice contemplating impermanence and the like. In general, one should make the mind without movement in the object of focus, concentrating and dwelling quietly, away from states of high and low, and proceeding equally, so that the mind becomes pure. This will awaken enlightenment and abandon the causes of scattering and the like. If there is genuine awakening, and the mind does not scatter in what is done, and there is no movement in the object of focus, then one will be in accordance with the desired and practiced excellent Samadhi. At that time, one should know that Samatha (止, calming the mind) is accomplished. Like these, one should know all the common characteristics of Samatha, which is the self-nature of the mind being one-pointed. The object of focus of Samatha is determined in this way. These Samatha methods are explained by the Buddha in the Prajnaparamita (般若波羅蜜多, Perfection of Wisdom) and other sutras. Furthermore, one should know that there are nine methods for cultivating Samatha: 1. Removal, 2. Correct Removal, 3. Divisional Removal, 4. Near Removal, 5. Taming, 6. Stopping, 7. Near Stopping, 8. Single-Directed Action, 9. Knowing Stopping. What are these nine characteristics? It is called Removal to universally apply these nine methods. It is called Universal Removal to bind the mind to the object of focus. It is called Divisional Removal to continuously turn in the object of focus. It is called Near Removal to completely subdue distractions when they appear. It is called Taming to surpass the previous state after distractions have left, and to universally remove attachment to the object of focus. It is called Stopping to subdue desire when it arises. It is called Near Stopping to stop the fault of distraction from arising by relying on excellent intention. It is called Single-Directed Action to quickly dispel drowsiness and sleep when they arise. After obtaining a state of no movement in the object of focus, then...
后專注得相應止。得彼止已心住于舍。是為知止。如是等義。如聖慈氏菩薩所說。
又復當知諸修一切三摩地時。有六種過失。一懈怠。二所緣忘失。三沉下。四高舉。五無發悟。六發悟。此六過失生時。當起八種斷行對治。何等為八。一信。二欲。三勤。四輕安。五念。六正知。七思。八舍。此等對治行相云何。謂信等四法對治懈怠。此中意者。以三摩地功德中。要具增上正信順相。彼相應者起勝希望。于希望時發精進行。所起精進身心勇悍后得輕安。是故對治。唸對治所緣忘失。是義應知。正知對治沉下高舉。謂以正知起正觀察。能令高下二法止息。是故對治。思對治無發悟。是義應知。舍對治發悟。由前高下得止息已。心住正直即無發悟。是故對治。如是八斷行。對治六種過失已。所有最上三摩地事業即得成就神足功德由此而生。
如諸經說。若具八斷行。即能發起四種神足。所有心一境性。勝上事業得正相應。乃能證入禪定解脫法門。圓滿一切最勝功德。
廣釋菩提心論卷第二 大正藏第 32 冊 No. 1664 廣釋菩提心論
廣釋菩提心論卷第三
蓮華戒菩薩造
西天譯經三藏傳法大師賜紫沙門臣施護等奉 詔譯
複次此中次第應修彼諸禪定。謂若
【現代漢語翻譯】 現代漢語譯本 然後專注就能夠獲得相應的止（Samatha，奢摩他，意為止息、平靜）。獲得這種止之後，心就能安住于舍（Upeksha，又作『行舍』，不執著于任何感受或事物）。這就是所謂的『知止』。這些等等的意義，正如聖慈氏菩薩（聖彌勒菩薩）所說。
此外，還應當知道，在修習一切三摩地（Samadhi，禪定）時，有六種過失。一是懈怠，二是所緣忘失，三是沉下，四是高舉，五是無發悟，六是發悟。當這六種過失產生時，應當生起八種斷行來對治。什麼是八種斷行呢？一是信，二是欲，三是勤，四是輕安，五是念，六是正知，七是思，八是舍。這些對治的行相是怎樣的呢？所謂信等四法對治懈怠。這裡的意思是說，在三摩地的功德中，必須要具備增上的正信順相。與此相應的人會生起殊勝的希望，在希望時發起精進行，所發起的精進使身心勇悍，之後獲得輕安。所以能夠對治懈怠。唸對治所緣忘失，這個道理應當知道。正知對治沉下和高舉。用正知發起正確的觀察，能夠使高下兩種狀態止息。所以能夠對治。思對治無發悟，這個道理應當知道。舍對治發悟。由於之前的高下狀態得到止息，心安住于正直，就沒有發悟。所以能夠對治。像這樣，用八種斷行對治六種過失之後，所有最上三摩地的事業就能成就，神通功德由此而生。
如諸經所說，如果具備八斷行，就能發起四種神足（神通的根本）。所有心一境性（專注）的殊勝事業能夠正確相應，才能證入禪定解脫的法門，圓滿一切最殊勝的功德。
《廣釋菩提心論》卷第二 《大正藏》第 32 冊 No. 1664 《廣釋菩提心論》
《廣釋菩提心論》卷第三
蓮華戒菩薩造
西天譯經三藏傳法大師賜紫沙門臣施護等奉 詔譯
其次，在此之中，應該次第修習那些禪定。也就是說，如果...
【English Translation】 English version Then, focused concentration will attain the corresponding Samatha (奢摩他, meaning tranquility, calmness). Having attained this Samatha, the mind dwells in Upeksha (又作『行舍』, equanimity, non-attachment to any feelings or things). This is known as 'knowing cessation'. Such meanings, etc., are as explained by the Holy Maitreya Bodhisattva (聖彌勒菩薩).
Furthermore, it should be known that when cultivating all Samadhis (三摩地, meditative concentration), there are six faults. First, laziness; second, forgetting the object of focus; third, sinking; fourth, excitement; fifth, non-awakening; sixth, awakening. When these six faults arise, one should generate eight kinds of abandoning practices to counteract them. What are the eight? First, faith; second, desire; third, diligence; fourth, pliancy; fifth, mindfulness; sixth, correct awareness; seventh, reflection; eighth, equanimity. What are the characteristics of these counteracting practices? The four qualities of faith, etc., counteract laziness. The meaning here is that in the merits of Samadhi, one must possess increasing pure faith in accordance with the aspect. Those who are in accordance with this will generate excellent hope, and upon hoping, will generate diligent effort. The effort generated makes body and mind courageous, and then pliancy is attained. Therefore, it counteracts laziness. Mindfulness counteracts forgetting the object of focus; this meaning should be known. Correct awareness counteracts sinking and excitement. By using correct awareness to generate correct observation, one can cause the two states of high and low to cease. Therefore, it counteracts them. Reflection counteracts non-awakening; this meaning should be known. Equanimity counteracts awakening. Because the previous states of high and low have ceased, the mind dwells in uprightness, and there is no awakening. Therefore, it counteracts it. In this way, after using the eight abandoning practices to counteract the six faults, all the supreme activities of Samadhi can be accomplished, and the merits of supernatural powers arise from this.
As the sutras say, if one possesses the eight abandoning practices, one can generate the four supernatural powers (神通的根本, the foundation of supernatural abilities). All the excellent activities of one-pointedness of mind (專注) can correctly correspond, and then one can enter the Dharma gate of meditative liberation, perfecting all the most excellent merits.
《Extensive Explanation of the Treatise on the Mind of Bodhi》, Volume 2 《Taisho Tripitaka》, Volume 32, No. 1664, 《Extensive Explanation of the Treatise on the Mind of Bodhi》
《Extensive Explanation of the Treatise on the Mind of Bodhi》, Volume 3
Composed by Bodhisattva Lianhuajie (蓮華戒菩薩)
Translated by the Tripitaka Master Shihu (施護) and others, recipients of imperial decree, from the Western Heaven Translation Bureau
Furthermore, within this, one should cultivate those meditations in sequence. That is to say, if...
得離欲愛所有喜樂。內心清凈住正相應。有尋有伺是初禪定。又復此中無尋唯伺。名中間禪。初禪地愛若得離已。所有喜樂內心清凈住正相應。是二禪定。二禪地愛若得離已。樂舍正知住正相應。是三禪定。三禪地愛若得離已。舍念相應。是四禪定。所有無色定等行相應知。是中諸所緣相如應分別。于所緣中令心堅固。如理所作以慧觀察。智光明生破無明種。畢竟得斷即正相應。異此皆是外道所修。非正三摩地。不能斷煩惱。
如諸經說。所有正修三摩地時。若我想生。是即還復發起煩惱。爾時住心當如止水。入三摩地相應觀行。
如楞伽經說。總略而言。正慧觀行唯心靜住外無分別。若住真如所緣是心應過。心若過已彼無對礙而亦應過。無對礙中若相應住是大乘觀。彼無發悟最勝寂靜。即勝無我智無對礙觀。
此中意者。如實觀察心外必無色法分別。是即最上相應勝行。若爾識之與色云何有異。或不異者識亦應有對礙義耶不然如夢分位所見不實。是故識外如實伺察。極微量色取不可得。以不可得故如是成唯識。無復一切外義可有。唯心靜住外無分別。于伺察中以離色法故有所得相。而為得者畢竟無所得。是故於諸色法應觀無色。彼若唯心無實能取亦無所取。是二取性實不可得。離取捨故即心無二
【現代漢語翻譯】 現代漢語譯本 獲得脫離慾望之愛的所有喜樂，內心清凈，安住于正定相應。有尋有伺是初禪定（Dhyana，禪那，指禪定）。更進一步，此中沒有尋，只有伺，名為中間禪。如果已經脫離初禪之地的愛，所有喜樂，內心清凈，安住于正定相應，這是二禪定。如果已經脫離二禪之地的愛，感受快樂、捨棄，保持正念和覺知，安住于正定相應，這是三禪定。如果已經脫離三禪之地的愛，捨棄和正念相應，這是四禪定。所有無色定等修行相應，應當瞭解。對於其中的各種所緣之相，應當如其所應地分別。在所緣之中，使心堅固。如理作意，以智慧觀察，智慧光明生起，破除無明之種，最終得以斷除，即是正定相應。與此不同的一切都是外道所修，不是真正的三摩地（Samadhi，三昧，指正定），不能斷除煩惱。
如諸經所說，在真正修習三摩地時，如果我執（Ahamkara，我慢，指執著于自我的觀念）生起，這就會再次發起煩惱。此時，應當使心如止水，進入與三摩地相應的觀行。
如《楞伽經》（Lankavatara Sutra）所說，總而言之，以正慧觀行，唯有心靜止，外在沒有分別。如果安住于真如（Tathata，如如，指事物的真實本性），所緣是心，應當超越。心如果超越，那麼它就沒有對礙，也應當超越。在沒有對礙之中，如果相應安住，這是大乘觀。在那裡沒有發悟，是最殊勝的寂靜，即勝過無我智的無對礙觀。
此中的意思是，如實觀察，心外必定沒有色法（Rupa，色蘊，指物質現象）的分別。這就是最上相應的殊勝修行。如果這樣，識（Vijnana，識蘊，指認知功能）與色（Rupa，色蘊，指物質現象）有什麼不同？或者說，如果不異，識也應該有對礙的含義嗎？不是這樣的，如同夢境中的所見是不真實的。因此，在識之外如實伺察，極微小的色也無法取得。因為無法取得，所以成就唯識（Vijnanavada，唯識宗，指一切唯心所造的學說）。不再有任何外在的意義可以存在，唯有心靜止，外在沒有分別。在伺察中，因為離開了色法，所以有所得之相，但對於得者來說，畢竟沒有所得。因此，對於諸色法，應當觀為無色。它如果唯是心，沒有真實的能取，也沒有所取。能取和所取的二取之性，實際上是無法得到的。離開了取捨，即心無二。
【English Translation】 English version Gaining all the joy and happiness from detachment from desire and love, with a pure mind, dwelling in proper accordance. Having initial application and sustained application is the first Dhyana (Dhyana, meditation). Furthermore, within this, there is no initial application, only sustained application, which is called intermediate Dhyana. If one has already detached from the love of the first Dhyana realm, all the joy and happiness, with a pure mind, dwelling in proper accordance, this is the second Dhyana. If one has already detached from the love of the second Dhyana realm, experiencing joy and relinquishment, maintaining mindfulness and awareness, dwelling in proper accordance, this is the third Dhyana. If one has already detached from the love of the third Dhyana realm, relinquishment and mindfulness are in accordance, this is the fourth Dhyana. All formless meditations and other practices should be understood accordingly. For the various objects of focus within them, one should differentiate them as appropriate. Within the object of focus, make the mind firm. Applying effort properly, observe with wisdom, the light of wisdom arises, breaking the seeds of ignorance, ultimately achieving severance, which is proper accordance. Everything different from this is practiced by non-Buddhists, not true Samadhi (Samadhi, concentration), and cannot sever afflictions.
As the sutras say, when truly practicing Samadhi, if the ego (Ahamkara, egoism) arises, this will again initiate afflictions. At this time, one should make the mind like still water, entering into contemplation and practice in accordance with Samadhi.
As the Lankavatara Sutra (Lankavatara Sutra) says, in summary, with right wisdom and contemplation, only the mind is still, and there is no differentiation externally. If one dwells in Suchness (Tathata, suchness), the object of focus is the mind, which should be transcended. If the mind is transcended, then it has no obstruction and should also be transcended. If one dwells in accordance within no obstruction, this is Mahayana (Mahayana, Great Vehicle) contemplation. There, there is no awakening, it is the most supreme tranquility, which is superior to the unobstructed view of no-self wisdom.
The meaning here is that, observing truthfully, there is definitely no differentiation of form (Rupa, form) outside the mind. This is the most supreme practice in accordance. If so, what is the difference between consciousness (Vijnana, consciousness) and form (Rupa, form)? Or, if they are not different, should consciousness also have the meaning of obstruction? It is not like that, just as what is seen in a dream is not real. Therefore, truthfully examining outside of consciousness, even the smallest particle of form cannot be obtained. Because it cannot be obtained, it becomes the doctrine of 'consciousness-only' (Vijnanavada, Yogacara, the doctrine that everything is created by mind). There is no external meaning that can exist, only the mind is still, and there is no differentiation externally. In contemplation, because one has separated from form, there is an appearance of attainment, but for the one who attains, there is ultimately no attainment. Therefore, for all forms, one should contemplate them as formless. If it is only the mind, there is no real grasper and nothing grasped. The nature of grasping and what is grasped is actually unobtainable. Separated from grasping and relinquishing, the mind is non-dual.
。如是伺察亦無二相。于真如所緣中是心亦過。彼所取相亦復過已。二無對礙。於是無二智中住如實義。所言唯心過已二無對礙。是智于中而亦應離。是故自性他性中諸有生性而不可得。如應伺察諸眾生性亦不和合。若取若舍二不實性悉應遠離。當知一切物性諸有取著。于無二智中皆應舍離。于無對礙無二智中若如是住。即於一切法如實覺了無有自性。彼即能入最上實性。入無分別三摩地門。又若於是無對礙無二智中相應住者。是即最上實性中住。是大乘見。如是亦見最上實性。以見最上實性故。即於一切法慧眼觀空。智光明中皆如實見。
如諸經說。云何見勝義諦。謂一切法無見。此中如是。所言無見者。是勝意樂真實無見。非如世間諸生盲者及瞑目人。緣闕故或不作意故而皆不見。彼等有性顛倒種子悉不能斷。此即不然。又如入無想定。后或出時還復生起有性取著。貪等根本諸煩惱聚而不解脫。所言有性取著貪等根本煩惱行相。如聖二諦等經說。若復有言入無分別總持法門。無分別法中離色等相。以決定慧于無色中。觀無所得亦無作意。是勝義樂。非如無想定等。于諸色等取著法中作意而離。是故當知如前所說。諸色等中作意離相。若無正慧即不能斷疑惑種子。譬如世間火若存時諸物燒然。云何能離思之一
【現代漢語翻譯】 現代漢語譯本：像這樣觀察也沒有兩種不同的表象。如果心執著于真如（Tathata，事物的真實本性）所緣，那就是一種過失。同樣，所取之相也是一種過失。二者之間沒有對立和障礙。在這種無二的智慧中安住，才能符合實相的意義。所謂『唯心』也是一種過失，因為二者之間沒有對立和障礙。這種智慧也應該從中脫離。因此，自性和他性中所有的生性都是不可得的。同樣，如果觀察所有眾生的本性，也會發現它們並不和諧統一。對於取和舍這兩種不真實的性質，都應該遠離。應當明白，對於一切事物的本性，所有執著都應該在無二的智慧中捨棄。如果能安住在無對礙、無二的智慧中，就能如實地覺悟到一切法都沒有自性。這樣就能進入最上實性，進入無分別三摩地（Samadhi，一種冥想狀態）之門。此外，如果能相應地安住在這種無對礙、無二的智慧中，那就是安住在最上實性中。這就是大乘（Mahayana，佛教的一個主要分支）的見地。這樣也能見到最上實性。因為見到最上實性，就能用智慧之眼觀察一切法皆空，在智慧的光明中如實地見到真相。 正如經書所說，如何才能見到勝義諦（Paramartha-satya，最高的真理）？那就是見到一切法皆無可見之相。這裡也是如此。所謂『無見』，是指以殊勝的意樂達到真實的無見。這不同於世間的盲人或閉目之人，他們因為缺乏因緣或者沒有用心而看不見。他們有性的顛倒種子無法斷除。這裡的情況並非如此。又如進入無想定（Asanjnasamapatti，一種無意識的禪定狀態），之後或者出定時，還會重新生起有性的執著，貪婪等根本煩惱聚集在一起而無法解脫。所謂有性的執著，貪婪等根本煩惱的行相，正如《聖二諦經》等經書所說。如果有人說進入無分別總持（Dharani，一種記憶和保持教義的方法）法門，在無分別法中遠離色等相，以決定的智慧在無色中觀察無所得，也沒有任何造作，這就是殊勝的意樂。這不同於無想定等，在對諸色等執著的法中造作而遠離。因此，應當明白，正如前面所說，在諸色等中造作離相。如果沒有正確的智慧，就不能斷除疑惑的種子。譬如世間的火，如果存在，就會燃燒萬物，又怎麼能脫離思慮呢？
【English Translation】 English version: Such observation also has no duality. If the mind clings to the object of Suchness (Tathata, the true nature of things), it is a fault. Likewise, the perceived object is also a fault. There is no opposition or obstruction between the two. Abiding in this non-dual wisdom is in accordance with the meaning of reality. The so-called 'mind-only' is also a fault, because there is no opposition or obstruction between the two. This wisdom should also be detached from it. Therefore, all inherent natures in self-nature and other-nature are unattainable. Similarly, if one observes the nature of all beings, one will find that they are not harmonious and unified. Both the nature of taking and the nature of abandoning, which are both unreal, should be abandoned. It should be understood that all attachments to the nature of all things should be abandoned in non-dual wisdom. If one abides in such unobstructed, non-dual wisdom, one can truly realize that all dharmas have no self-nature. In this way, one can enter the supreme reality, enter the gate of non-discriminating Samadhi (a state of meditation). Furthermore, if one can abide in accordance with this unobstructed, non-dual wisdom, one is abiding in the supreme reality. This is the view of Mahayana (a major branch of Buddhism). In this way, one can also see the supreme reality. Because one sees the supreme reality, one can use the eye of wisdom to observe that all dharmas are empty, and truly see the truth in the light of wisdom. As the scriptures say, how can one see the ultimate truth (Paramartha-satya)? That is, seeing that all dharmas have no visible form. This is also the case here. The so-called 'no seeing' refers to achieving true non-seeing with excellent intention. This is different from the blind or those who close their eyes in the world, who cannot see because they lack conditions or do not pay attention. Their seeds of inverted nature cannot be cut off. This is not the case here. Furthermore, like entering the state of non-perception (Asanjnasamapatti, a state of unconscious meditation), after or when exiting the state, one will still re-arise with attachment to existence, and the roots of afflictions such as greed will gather together and cannot be liberated. The so-called attachment to existence, the behavior of fundamental afflictions such as greed, is as described in scriptures such as the 'Sutra on the Two Noble Truths'. If someone says that they enter the gate of non-discriminating Dharani (a method of memorizing and retaining teachings), and in the non-discriminating dharma, they are far from forms and other appearances, and with decisive wisdom, they observe that nothing is obtained in the formless, and there is no creation, this is excellent intention. This is different from the state of non-perception, etc., where one creates and separates from the dharmas to which one is attached, such as forms. Therefore, it should be understood that, as mentioned earlier, creating separation from appearances in forms, etc. If there is no correct wisdom, one cannot cut off the seeds of doubt. For example, if fire exists in the world, it will burn all things, how can it be separated from thought?
法。若不調止◎所有邪。
由此當知。所有奢摩他諸所緣中。心住堅固如理所作。以慧伺察智光明生。明現暗除智生障滅。如人二目隨量無差。于諸分位照明無異。智光明出亦復如是。非光明中有冥暗性。明暗二法互相違故。當知三摩地中離冥暗性亦復如是。若不爾者。云何能住心一境相。是故若於三摩呬多中如實了知。即能一向隨順正慧。此中所說悉不相違。
複次三摩呬多中。應以慧觀都無色相。於一切法悉無所得。彼諸相應分位相中。無所進趣無所發悟。若自若他悉見無性。有性分別戲論相等一切息滅。如是即于正慧所觀無相性中而得相應。有心分別悉不能立。即彼無性亦不可得。若於是中或謂有性而可見者。是見應止。如是止已。若於無性分別轉者。此亦不然。設使有性三時相應。以慧眼觀無相無得。又何止邪。如實義者。有性無性不應分別。一性異性亦不可分別。是中若離性與無性二分別者。悉能照達諸分別空。即彼能照及所照性亦無所有。如是乃得最上最勝無分別相應。此中若住如是相應。即一切分別悉能斷滅。所有煩惱障智障而亦能斷。于彼煩惱障不生不滅性中。而性等顛倒根本悉除。
如聖二諦等經說。如是相應行中。一切性等分別斷已。普儘性等顛倒無明自性煩惱障根本即斷。
【現代漢語翻譯】 現代漢語譯本 法。如果不能調伏和止息所有邪念。
由此應當知道，在所有奢摩他（Śamatha，止，意為止息雜念，專注於一境）的所緣境中，心能堅固安住，如理作意，通過智慧觀察，智慧的光明就會產生。光明顯現，黑暗消除，智慧產生，障礙滅除。就像人的兩隻眼睛，在視力範圍內沒有差別，對於各種事物都能同樣照明。智慧光明出現也是如此。光明中沒有黑暗的性質，因為光明和黑暗是互相違背的。應當知道，三摩地（Samādhi，三昧，意為心專注一境）中遠離黑暗的性質也是如此。如果不是這樣，怎麼能使心安住于單一的境界呢？所以，如果對於三摩呬多（Samāhita，已得三昧者）中的實相如實了知，就能完全隨順正慧。這裡所說的，完全沒有矛盾。
進一步說，在三摩呬多中，應當用智慧觀察，一切色相都是空無的，對於一切法都無所得。在那些相應的分位階段中，沒有進步，沒有領悟。無論是自己還是他人，都看到沒有自性。有自性、分別、戲論等等一切都息滅。這樣就能與正慧所觀的無相之性相應。有心的分別都不能成立。即使是那無自性，也是不可得的。如果在這裡認為有自性而且可以看見，這種見解應當停止。像這樣停止之後，如果對於無自性的分別又生起，這也是不對的。即使有自性與過去、現在、未來三時相應，用慧眼觀察也是無相無得，又何必停止呢？如實義是，有自性和無自性不應該分別，一性和異性也不可以分別。在這裡，如果離開有性和無性這兩種分別，就能照見一切分別都是空性的。即使是能照見的和所照見的，其自性也是空無所有的。這樣才能得到最上最勝的無分別相應。如果安住于這樣的相應中，就能斷滅一切分別，所有煩惱障和智障也都能斷滅。在煩惱障不生不滅的自性中，自性等顛倒的根本就能完全消除。
如聖二諦等經所說，在這樣的相應行中，一切自性等分別斷除之後，普遍窮盡自性等顛倒無明，自性煩惱障的根本就能斷除。
【English Translation】 English version 法. If one does not subdue and cease all evil thoughts.
From this, it should be known that in all objects of Śamatha (止, meaning cessation of distractions, focusing on one object), the mind can firmly abide, acting according to reason. Through wise observation, the light of wisdom will arise. When the light manifests, darkness is eliminated, wisdom arises, and obstacles are extinguished. It is like a person's two eyes, which have no difference in their range of vision and can illuminate all things equally. The emergence of the light of wisdom is also like this. There is no nature of darkness in the light, because light and darkness are mutually opposed. It should be known that the absence of the nature of darkness in Samādhi (三昧, meaning concentration of the mind on one object) is also like this. If it were not so, how could the mind abide in a single state? Therefore, if one truly understands the reality in Samāhita (已得三昧者, one who has attained Samadhi), one can completely accord with right wisdom. What is said here is not contradictory at all.
Furthermore, in Samāhita, one should observe with wisdom that all forms are empty, and there is nothing to be gained from all dharmas. In those corresponding stages, there is no progress, no enlightenment. Whether it is oneself or others, one sees that there is no self-nature. The nature of having self-nature, discrimination, playfulness, etc., are all extinguished. In this way, one can correspond with the nature of non-form as observed by right wisdom. Intentional discriminations cannot be established. Even that non-self-nature is unattainable. If one thinks there is self-nature here and it can be seen, this view should be stopped. After stopping like this, if discrimination about non-self-nature arises again, this is also incorrect. Even if self-nature corresponds to the three times of past, present, and future, observing with the eye of wisdom reveals that there is no form and nothing to be gained, so why stop? The true meaning is that self-nature and non-self-nature should not be distinguished, and oneness and otherness cannot be distinguished either. Here, if one leaves the two discriminations of self-nature and non-self-nature, one can illuminate that all discriminations are empty. Even the nature of the one who illuminates and the one who is illuminated are empty. Only in this way can one attain the supreme and most excellent non-discriminatory correspondence. If one abides in such correspondence, one can cut off all discriminations, and all afflictive and cognitive obscurations can also be cut off. In the nature of non-arising and non-ceasing of afflictive obscurations, the root of the inversions such as self-nature can be completely eliminated.
As the Holy Two Truths and other sutras say, in such corresponding practice, after all discriminations of self-nature, etc., are cut off, the root of the universal exhaustion of inversions of self-nature, etc., ignorance, and the obscuration of self-nature afflictions can be cut off.
彼根本斷已諸煩惱障而悉能斷。
又如聖二諦經中。問妙吉祥菩薩言。云何能得煩惱調伏。云何而能了知煩惱。妙吉祥言。勝義諦中畢竟不生。彼一切法無生性中。世俗皆是不實顛倒。應當止息一切性等所起顛倒思惟分別。若彼思惟分別不止息者即有我共相。既有我共相即起立諸見。若見起立即煩惱轉。天子若能了知勝義諦中一切法畢竟無生。即勝義諦具十種無顛倒。若勝義諦中無顛倒即無分別。若無分別得滅相應。若滅相應彼我共相即不能得。若我共相既不能得。而彼諸見不能起立。乃至勝義諦中涅槃之見亦復不起。由如是故即于無生行中一切煩惱畢竟調伏。天子當知。諸煩惱于勝義諦無礙智中。畢竟空畢竟無相畢竟無性。如是知者是爲了知煩惱。天子譬如毒蛇為咒所害。彼煩惱種亦復如是。天子又問云何為煩惱種。妙吉祥言天子彼勝義諦畢竟無生性中若於一切法起分別時。此即是為諸煩惱種。由是起諸性等顛倒。于顛倒中不能照達。是故若於所斷法中一切顛倒悉能斷者。所有智障能正決定而悉除遣。智障斷已無相續性。譬如日光出時離諸雲翳。於一切處照明無礙。而彼智光清凈照明。若色若心一切自性亦復如是。諸物實性決定常住。于無相續性中。真實瞭如一切物性如實義者。此中物性。云何能以言詞宣說
【現代漢語翻譯】 現代漢語譯本： 那些從根本上被斷除的，就能完全斷除所有的煩惱障。
又如在《聖二諦經》中，妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）被問到：『如何才能調伏煩惱？如何才能了知煩惱？』妙吉祥菩薩回答說：『在勝義諦（paramārtha-satya， ultimate truth）中，一切畢竟不生。在一切法無生性中，世俗（saṃvṛti， conventional truth）皆是不真實的顛倒。應當止息一切由自性等所引起的顛倒思惟分別。如果那些思惟分別不能止息，就會有我共相（self-entity）。既有我共相，就會生起各種見解。如果見解生起，煩惱就會轉盛。天子，如果能夠了知在勝義諦中一切法畢竟無生，那麼勝義諦就具備十種無顛倒。如果在勝義諦中沒有顛倒，就沒有分別。如果沒有分別，就能得到與滅（nirodha， cessation）相應的境界。如果與滅相應，那麼我共相就不能得到。如果我共相不能得到，那麼那些見解就不能生起，乃至在勝義諦中，涅槃（nirvāṇa， liberation）的見解也不會生起。因此，在無生行中，一切煩惱都能畢竟調伏。天子應當知道，諸煩惱在勝義諦的無礙智中，畢竟空、畢竟無相、畢竟無自性。像這樣知曉，就是了知煩惱。天子，譬如毒蛇被咒語所害，那些煩惱的種子也是如此。』
天子又問：『什麼是煩惱的種子？』妙吉祥菩薩回答說：『天子，在勝義諦畢竟無生性中，如果對一切法生起分別時，這就是諸煩惱的種子。由此生起各種自性等的顛倒，在顛倒中不能照達。因此，如果在所斷法中，一切顛倒都能斷除，那麼所有的智障（jñeyāvaraṇa， obscurations to knowledge）就能正確地決定並完全去除。智障斷除后，就沒有相續性。譬如太陽出來時，遠離各種雲翳，在一切處照明無礙，而那智慧的光芒清凈照明。無論是色（rūpa， form）還是心，一切自性也是如此。諸物的實性決定常住，在無相續性中，真實了知一切物性的如實義。』
『此中物性，又怎麼能用言詞宣說呢？』
【English Translation】 English version: Those whose fundamental roots have been severed are able to completely sever all afflictive obstructions.
Furthermore, as it is in the Holy Two Truths Sutra, the Bodhisattva Manjushri (妙吉祥菩薩, Manjushri Bodhisattva) was asked: 'How can one attain the subduing of afflictions? How can one come to know afflictions?' Manjushri replied: 'In the ultimate truth (勝義諦, paramārtha-satya), there is ultimately no arising. Within the unborn nature of all phenomena, the conventional (世俗, saṃvṛti) is entirely unreal and inverted. One should cease all inverted thoughts and discriminations arising from inherent existence and so forth. If those thoughts and discriminations do not cease, then there will be a self-entity. Since there is a self-entity, various views will arise. If views arise, afflictions will increase. Son of the gods, if one can understand that in the ultimate truth all phenomena are ultimately unborn, then the ultimate truth possesses ten kinds of non-inversion. If there is no inversion in the ultimate truth, then there is no discrimination. If there is no discrimination, one attains correspondence with cessation (滅, nirodha). If one corresponds with cessation, then that self-entity cannot be obtained. If that self-entity cannot be obtained, then those views cannot arise, even the view of nirvana (涅槃, nirvāṇa) in the ultimate truth will not arise. Therefore, in the practice of non-arising, all afflictions are ultimately subdued. Son of the gods, know that afflictions, in the unobstructed wisdom of the ultimate truth, are ultimately empty, ultimately without characteristics, and ultimately without inherent existence. Knowing in this way is to know afflictions. Son of the gods, just as a poisonous snake is harmed by a mantra, so too are the seeds of those afflictions.'
The son of the gods further asked: 'What are the seeds of afflictions?' Manjushri replied: 'Son of the gods, in the ultimately unborn nature of the ultimate truth, if one generates discriminations towards all phenomena, then this is the seed of all afflictions. From this arise various inversions of inherent existence and so forth, and within these inversions, one cannot clearly perceive. Therefore, if one can sever all inversions within the phenomena to be abandoned, then all obscurations to knowledge (智障, jñeyāvaraṇa) can be correctly determined and completely removed. Once the obscurations to knowledge are severed, there is no continuity. Just as when the sun rises, it is free from all clouds and illuminates everywhere without obstruction, so too is the light of wisdom, pure and illuminating. Whether it be form (色, rūpa) or mind, all inherent existence is also like this. The true nature of all things is determined and constant, and within the non-continuous nature, one truly knows the suchness of all things.'
'How can the nature of things herein be expressed in words?'
。是故於彼勝義世俗諦中。如如所說如實了知一切色相及諸物性已。即得一切智。如是所說斷障等義。是證一切智最上勝道。非彼聲聞等道。彼諸顛倒不能盡除。亦復不能正斷二障。
如楞伽經說。大慧。彼聲聞人起別異因有所住著。彼見法已取為涅槃自謂得佛。而不能見法無我理。大慧。此非解脫。如是聲聞人自智所證未真出離。謂得出離。異見轉故而彼所作非此相應。彼所行道非真解脫。世尊但說一乘之法。不說聲聞等道。彼聲聞人但于蘊中觀察無我。而彼所得謂人無我。此中不然。應觀三界一切唯識。若說識外有義得無我者。如是即于無二智無我中。而不得入。以他性得入故。若他性得入者。彼即非入唯識性故。
又如此經聖出世品中說。複次佛子當知。三界唯心所現是心。亦無中邊可得。若言有邊即有所生。若言有中即有所住。一切皆是分別相故。若心無中邊。是故能入彼無二智。如是入者是真實入。
此中有問。若如是者諸相應分位當云何生。答由彼清凈勝願力故。菩薩發起大悲。普為眾生作利益事。從彼願力。出生勝上諸佈施等明白善行。彼即真實清凈所生。又復菩薩大悲。若一切眾生未能盡入諸法無性清凈智中。菩薩乃至隨入輪迴。亦復不染輪迴過失。而豈住于彼無發悟寂靜法中。
【現代漢語翻譯】 現代漢語譯本：因此，對於勝義諦（paramārtha-satya，究竟真理）和世俗諦（saṃvṛti-satya，相對真理）中，如所說的那樣如實了知一切色相（rūpa-saṃjñā，物質的顯現）及諸物性之後，就能證得一切智（sarvajñāna，對一切事物無礙的智慧）。像這樣所說的斷除障礙等的意義，是證得一切智最殊勝的道路，不是那些聲聞（śrāvaka，聽聞佛法而證悟的修行者）等的道路。那些顛倒見不能完全消除，也不能真正斷除二障（煩惱障和所知障）。
如《楞伽經》（Laṅkāvatāra Sūtra）所說：『大慧（Mahāmati，菩薩名）！那些聲聞人執著于別異的因，有所住著。他們見到法后，就執取為涅槃（nirvāṇa，寂滅），自認為得到了佛果，卻不能見到法無我（dharma-nairātmya，諸法無自性）的道理。大慧！這不是解脫。』像這樣，聲聞人以自己的智慧所證得的，並非真正的出離，卻自認為得到了出離。由於異見的轉變，他們所做的與此不相應。他們所行之道不是真正的解脫。世尊（Śākyamuni，釋迦牟尼佛）只說一乘（ekayāna，唯一的成佛之道）之法，不說聲聞等道。那些聲聞人只在五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）中觀察無我（anātman，無自性），而他們所得到的，只是人無我（pudgala-nairātmya，個體無自性）。這其中不然，應該觀察三界（trailokya，欲界、色界、無色界）一切唯識（vijñapti-mātra，一切皆是識的顯現）。如果說識外有義而得到無我，那麼就在無二智（advayajñāna，非二元的智慧）和無我中，而不得入。因為以他性（paratantra，依他起性）而得入。如果以他性而得入，那麼他們就不是進入唯識性。
又如此經《聖出世品》中所說：『複次，佛子（buddhaputra，接受佛陀教誨的人）！應當知道，三界唯心所現，這個心也沒有中邊可以得到。如果說有邊，就是有所生。如果說有中，就是有所住。一切都是分別相的緣故。如果心無中邊，所以能入彼無二智。像這樣入者，是真實入。』
這裡有人問：如果這樣，諸相應分位應當如何產生？回答：由於清凈殊勝的願力，菩薩（bodhisattva，發願成佛的修行者）發起大悲（mahākaruṇā，偉大的慈悲），普遍為眾生做利益的事情。從那個願力，出生殊勝的佈施（dāna，給予）、持戒（śīla，遵守戒律）等明白的善行。那些就是真實清凈所生。又，菩薩的大悲是，如果一切眾生未能完全進入諸法無性（dharma-niḥsvabhāva，諸法無自性）的清凈智中，菩薩乃至隨入輪迴（saṃsāra，生死輪迴），也不被輪迴的過失所染污。又怎麼會安住在那個沒有發悟的寂靜法中呢？
【English Translation】 English version: Therefore, within the ultimate truth (paramārtha-satya) and conventional truth (saṃvṛti-satya), having truly understood all forms (rūpa-saṃjñā, appearances of matter) and the nature of all things as they are described, one attains omniscience (sarvajñāna, unobstructed wisdom of all things). The meaning of cutting off obstacles, as described in this way, is the supreme path to attaining omniscience, not the path of those Śrāvakas (listeners, practitioners who attain enlightenment by hearing the Dharma). Those inverted views cannot be completely eliminated, nor can they truly cut off the two obscurations (klesha-avarana and jneya-avarana, afflictive and cognitive obscurations).
As the Laṅkāvatāra Sūtra says: 'Mahāmati (name of a Bodhisattva)! Those Śrāvakas cling to different causes and have attachments. Having seen the Dharma, they grasp it as Nirvāṇa (cessation), thinking they have attained Buddhahood, but they cannot see the principle of Dharma-nairātmya (absence of self in phenomena). Mahāmati! This is not liberation.' In this way, what the Śrāvakas realize with their own wisdom is not true liberation, but they think they have attained liberation. Because of the transformation of different views, what they do is not in accordance with this. The path they follow is not true liberation. The World-Honored One (Śākyamuni, the historical Buddha) only speaks of the one vehicle (ekayāna, the single path to Buddhahood), not the path of the Śrāvakas. Those Śrāvakas only observe the absence of self (anātman) in the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), and what they attain is only pudgala-nairātmya (absence of self in the individual). This is not correct. One should observe that everything in the three realms (trailokya, desire realm, form realm, formless realm) is only mind (vijñapti-mātra, mind-only). If one says that there is meaning outside of consciousness and attains absence of self, then one cannot enter into non-dual wisdom (advayajñāna) and absence of self. Because one enters through other-nature (paratantra, dependent nature). If one enters through other-nature, then they are not entering the nature of mind-only.
Furthermore, as stated in the Holy Transcendence Chapter of this sutra: 'Moreover, sons of the Buddha (buddhaputra, those who receive the Buddha's teachings)! You should know that the three realms are only manifestations of the mind, and this mind has no middle or edge to be found. If you say there is an edge, then there is something produced. If you say there is a middle, then there is something abiding. All are due to the nature of discrimination. If the mind has no middle or edge, then it can enter into that non-dual wisdom. Such an entry is a true entry.'
Here, someone asks: If this is the case, how do the corresponding divisions arise? The answer is: Due to the power of pure and supreme vows, Bodhisattvas (beings who aspire to Buddhahood) generate great compassion (mahākaruṇā), universally doing beneficial deeds for sentient beings. From that power of vows, excellent and clear virtuous actions such as giving (dāna) and moral conduct (śīla) are born. These are born from true purity. Furthermore, the great compassion of Bodhisattvas is such that if all sentient beings have not fully entered into the pure wisdom of the absence of inherent existence of all phenomena (dharma-niḥsvabhāva), Bodhisattvas will even enter into saṃsāra (cyclic existence), without being defiled by the faults of saṃsāra. How could they abide in that silent Dharma without awakening?
如經頌云。
無對礙中見 最勝無我智
是故若於無二相中說無二語。是為最勝。即勝義諦中真勝意樂。于無二無對礙智中。畢竟無我無有自性。即得所見相應。彼所有見無別異見。一切無分別及無發悟。一切寂靜。又問若爾云何能起諸相應行。答不然若或有見彼實。不能隨順勝義。何以故。是中無有主宰自在相應相故。而何有見。但以世俗法中隨順色等境界相故。若智生起。識亦隨順世間所行。是故應知此彼智者。智中冥會說有所見。且非實有主宰等相。若無二無對礙智生起時如實開曉。乃能於是智中得如實見。非謂一切法于勝義諦中無有自性。而世俗諦決定相應。若異此說。是諸異生狹劣之智。
如聖二諦經說。勝義諦中畢竟無性。世俗道中隨亦應觀。若異此者。彼愚夫異生聲聞緣覺菩薩及佛等諸分位。當云何立。謂世俗無因故。世俗無生故。今此不然。世俗道中隨應觀故。于勝義諦實無所生。勝義諦中若有所得如兔角等。諸世俗法如幻如影及如響等。由如是故。世俗緣生與勝義諦。是中物性非不和合。彼審思察無改轉性。此中如是。當知世間一切如幻。諸煩惱業即是幻因。諸眾生生即是幻轉。所有相應福智諸行亦是幻因。如是相應智即于幻中轉。
如般若波羅蜜多經說。須菩提所有聲
聞如化緣覺如化。菩薩如化如來如化。煩惱如化業如化。須菩提以是緣故。一切法如化。此如是等差別諸行及異生等。皆如幻相。于彼幻中如所了知。皆是不實取著。若能如是知。是即相應者。若執實取著即愚夫異生。如是所說實不相違。
如聖法集經頌云。
如幻所作事 從化起解脫 此如前了知 非化中有著 說三有如化 佛菩薩悉知 知已被勝鎧 作世間利益
如是等諸所行中。應觀實性。如前所說奢摩他中。若沉下高舉心等起時。應觀一切法皆無自性。爾時應離高下作意智得成就。彼奢摩他毗缽舍那相應行者所行之道。即得具足。乃至能起信解力等。住解行地。觀后欲起時還復思惟。勝義諦中無有自性。彼世俗諦亦如是住。
如寶云經說。菩薩云何得無我理。善男子。菩薩應以正智觀察色受想行識。彼觀察時是色生不可得。集不可得。滅不可得。如是受想行識若生若集若滅皆不可得。彼勝義諦中了知無生行已。起慧觀察。不復所行而有取著。由是愚無智者。于如是等無自性中。執為有性。顛倒取著。是故生死循環無盡。現受眾苦無有休息。菩薩大悲如是常起。無間思念現前為作。悲愍利益發勝願行。如我所行隨得一切智已。於是法性如實覺了。然後於一切佛菩薩等供養
【現代漢語翻譯】 現代漢語譯本： 聽聞如化緣覺（Pratyekabuddha，獨自覺悟者）如化。菩薩如化，如來（Tathagata，佛的稱號）如化。煩惱如化，業如化。須菩提（Subhuti，佛陀的弟子之一），因此緣故，一切法皆如幻化。這些差別諸行以及異生等，都如幻相。對於那幻相，如所了知，皆是不真實的執著。若能如此知曉，便是相應者。若執著于真實，便是愚夫異生。如此所說，實不相違背。
如《聖法集經》頌中所說：
如幻所作事，從化起解脫， 此如前了知，非化中有著， 說三有如化，佛菩薩悉知， 知已被勝鎧，作世間利益。
如是等諸所行中，應觀察實性。如前所說奢摩他（Samatha，止觀）中，若沉下高舉心等生起時，應觀一切法皆無自性。爾時應遠離高下作意，智慧得以成就。那奢摩他毗缽舍那（Vipassana，內觀）相應的修行者所行之道，便得具足。乃至能生起信解力等，安住于解行地。觀后欲起時，還復思惟，勝義諦（Paramartha-satya，最高的真理）中無有自性。那世俗諦（Samvriti-satya，相對的真理）亦如是安住。
如《寶云經》所說：菩薩如何得無我理？善男子，菩薩應以正智觀察色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）。彼觀察時，是色生不可得，集不可得，滅不可得。如是受想行識，若生若集若滅，皆不可得。彼勝義諦中了知無生行已，起慧觀察，不復所行而有取著。由此愚無智者，于如是等無自性中，執為有性，顛倒取著。是故生死循環無盡，現受眾苦無有休息。菩薩大悲如是常起，無間思念現前為作，悲愍利益，發勝願行。如我所行，隨得一切智已，於是法性如實覺了，然後於一切佛菩薩等供養。
【English Translation】 English version: Hearing is like an illusion, a Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own) is like an illusion. A Bodhisattva is like an illusion, a Tathagata (Buddha) is like an illusion. Afflictions are like an illusion, karma is like an illusion. Subhuti (one of the Buddha's principal disciples), for this reason, all dharmas (teachings, phenomena) are like an illusion. These differentiated actions and ordinary beings are all like illusory appearances. Regarding those illusions, as understood, all are unreal attachments. If one can know this way, then one is in accordance. If one clings to reality, then one is a foolish ordinary being. What is said in this way does not contradict reality.
As the verse in the Arya Dharma Sangiti Sutra says:
What is done by illusion, liberation arises from illusion, This is known as before, there is no attachment in illusion, It is said that the three realms are like illusion, all Buddhas and Bodhisattvas know, Knowing this, having been armored with victory, one benefits the world.
In all such actions, one should observe the true nature. As mentioned before in Samatha (calm abiding), when sinking, excitement, or other mental states arise, one should observe that all dharmas are without inherent existence. At that time, one should abandon the intention of high and low, and wisdom will be accomplished. The path practiced by those who practice Samatha and Vipassana (insight meditation) in accordance is complete. Even to the point of generating faith, understanding, strength, etc., abiding in the ground of understanding and practice. When observing the desire to arise later, one should again contemplate that in the Paramartha-satya (ultimate truth) there is no inherent existence. The Samvriti-satya (conventional truth) also abides in this way.
As the Ratnamegha Sutra says: How does a Bodhisattva attain the principle of no-self? Good man, a Bodhisattva should observe form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) with correct wisdom. When observing, the arising of form is unattainable, the accumulation is unattainable, the cessation is unattainable. Likewise, the arising, accumulation, and cessation of feeling, perception, mental formations, and consciousness are all unattainable. Having understood the non-arising action in the Paramartha-satya, one arises with wisdom and observes, no longer acting with attachment. Therefore, foolish and ignorant people cling to inherent existence in such non-inherent existence, and are attached to inverted views. Therefore, the cycle of birth and death is endless, and one presently receives suffering without rest. The great compassion of the Bodhisattva constantly arises in this way, constantly thinking and acting for the present, with compassion and benefit, making supreme vows and actions. As I have acted, having attained omniscience, I will then truly realize this Dharma nature, and then make offerings to all Buddhas and Bodhisattvas.
稱讚。成所作已。從空悲藏。發生一切施等福行。
如聖法集經說。若諸菩薩如實顯示者。謂於一切眾生中以大悲轉。我此三摩地樂。一切法中如實顯示。一切眾生為作所成。由是大悲所開發時。即得增上戒定慧等。諸學圓滿。成就阿耨多羅三藐三菩提。此中應知。慧及方便是諸菩薩所行相應勝道。不斷世俗諦。顯示勝義諦。若不斷世俗即能以大悲而為先導。善為眾生作利益事。遠離顛倒。彼即名為善能建立出世間慧。由此乃為順行方便。于諸方便所行時中。瞭如幻相亦不顛倒。以出世智。如如善修最勝方便。能于真實句義之中。發勇悍意出生勝慧。菩薩得是慧方便已。乃住相應所行勝道。
如無盡意經說。禪定無盡而能出生慧及方便。其所出生應知即是相應行者。所行勝道。
廣釋菩提心論卷第三
◎妄分別刺等。何能拔除。複次此中雲何能離疑惑種子。謂于相應定中。以慧眼觀彼種子空。如先所說。於色等中若以其所得相而為得者。畢竟無得。如人迷繩謂蛇。智了無異。色中離疑其義亦然。以慧眼觀諸境不實邪妄計執。如人處於暗室復還掩閉。總一闇冥都無所見。又如瓶等器中盛滿諸物。以蓋覆故亦無所見。此中意者。是暗室等雖無所見。然色等有性疑惑取著亦不能離。以不離故彼雖無
【現代漢語翻譯】 現代漢語譯本：讚歎（稱讚所作所為已經完成）。從空悲藏（從空性的慈悲寶藏）中，生起一切佈施等福德行為。
如《聖法集經》（Samadhiraja Sutra）所說：『如果諸位菩薩如實地顯示真理，那就是以大悲心來利益一切眾生。我將此三摩地（Samadhi，禪定）的喜樂，如實地顯示在一切法中，為一切眾生完成應做之事。』由於大悲心的開發，就能獲得增上的戒、定、慧等諸種學問的圓滿，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這裡應該知道，智慧和方便是諸位菩薩所修行的相應殊勝之道。不斷絕世俗諦（Samvriti-satya，世俗諦），而顯示勝義諦（Paramartha-satya，勝義諦）。如果不捨棄世俗諦，就能以大悲心為先導，善巧地為眾生做利益之事，遠離顛倒。這樣的人就被稱為善於建立出世間智慧。因此，這是順應修行的方便。在運用各種方便法門時，了知一切如幻如化，也不會產生顛倒。憑藉出世間的智慧，如此善巧地修習最殊勝的方便，就能在真實的義理之中，生起勇猛精進的心意，產生殊勝的智慧。菩薩獲得這種智慧和方便之後，就能安住于相應的修行殊勝之道。
如《無盡意經》（Akshayamati Sutra）所說：『禪定是無盡的，能夠出生智慧和方便。』它所出生的智慧和方便，應該知道就是相應行者所修行的殊勝之道。
《廣釋菩提心論》卷第三
◎妄分別的刺等，如何能夠拔除？進一步說，這裡如何能夠脫離疑惑的種子？那就是在相應的禪定中，用智慧之眼觀察那顆種子的空性。如先前所說，在色等法中，如果以其所獲得的表相作為真實所得，那麼終究是無所得的。就像人把繩子誤認為蛇，明白真相后就知道繩子並沒有改變。在色法中消除疑惑，道理也是一樣。用智慧之眼觀察諸境並非真實，都是邪妄的計執。就像人身處暗室，又把門窗都關上，一片黑暗什麼也看不見。又像瓶子等容器中盛滿了東西，用蓋子蓋住，也什麼都看不見。這裡的意思是，即使在暗室等情況下什麼也看不見，然而對於色等法的實有自性的疑惑和執著，仍然不能消除。因為沒有消除，所以即使沒有看見
【English Translation】 English version: Praising. The accomplishment has been made. From the treasury of emptiness and compassion (from the compassionate treasury of emptiness), arise all meritorious deeds such as giving.
As stated in the Samadhiraja Sutra (Holy Dharma Collection Sutra): 'If the Bodhisattvas truly reveal the truth, it is to benefit all sentient beings with great compassion. I reveal the joy of this Samadhi (meditative absorption) in all dharmas as it is, accomplishing what should be done for all sentient beings.' Due to the development of great compassion, one can obtain the perfection of increasing precepts, concentration, wisdom, and other learnings, and achieve Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). It should be known here that wisdom and skillful means are the corresponding supreme paths practiced by the Bodhisattvas. Without severing the conventional truth (Samvriti-satya), they reveal the ultimate truth (Paramartha-satya). If one does not abandon the conventional truth, one can take great compassion as the guide, skillfully do beneficial things for sentient beings, and stay away from delusion. Such a person is called good at establishing transcendent wisdom. Therefore, this is a convenient way to practice accordingly. When using various skillful means, knowing that everything is like a dream and illusion, one will not produce delusion. Relying on transcendent wisdom, skillfully practicing the most supreme skillful means, one can generate courageous intention in the true meaning, and produce supreme wisdom. After the Bodhisattva obtains this wisdom and skillful means, they can abide in the corresponding supreme path of practice.
As stated in the Akshayamati Sutra (Inexhaustible Intent Sutra): 'Samadhi is inexhaustible and can give birth to wisdom and skillful means.' The wisdom and skillful means it gives birth to should be known as the supreme path practiced by the corresponding practitioner.
Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 3
◎ How can the thorns of false discrimination be removed? Furthermore, how can one get rid of the seeds of doubt here? That is, in the corresponding Samadhi, observe the emptiness of that seed with the eye of wisdom. As mentioned earlier, in form and so on, if one takes the obtained appearance as the real gain, then there is ultimately no gain. Just as a person mistakes a rope for a snake, knowing the truth reveals that the rope has not changed. Eliminating doubt in form is the same principle. Observe with the eye of wisdom that all realms are not real, but are false and deluded conceptions. It is like a person in a dark room who closes the doors and windows again, resulting in complete darkness where nothing can be seen. It is also like a bottle or other container filled with things, covered with a lid, so that nothing can be seen. The meaning here is that even though nothing can be seen in the dark room and so on, the doubt and attachment to the inherent nature of form and so on cannot be eliminated. Because it is not eliminated, even if it is not seen,
見不斷過失。如是等人諸取著心畢竟云何而能除斷。是故應以三摩地。手執極微妙快利慧刀。斷彼思色等。邪妄分別種子。如是真實斷故。譬如拔樹連根悉除。地既無根不復生長。邪思種子既得斷已。一切過失悉不復生。此中如是。斷障等義是奢摩他毗缽舍那相應法門。即修行者所行之道。如世尊言。此相應門是無分別正智因性。故經頌云。
先安住戒次得定 得彼定已慧當修 清凈圓明智慧成 智凈先由戒具足 大正藏第 32 冊 No. 1664 廣釋菩提心論
廣釋菩提心論卷第四
蓮華戒菩薩造
西天譯經三藏傳法大師賜紫臣施護等奉 詔譯
複次此中如寶云經說。菩薩云何得大乘法。謂若菩薩善學一切法。彼雖有學而於學時。及所學法悉不可得。雖于學中決定無所得。亦不于彼因緣法中而起斷見。
如聖法集經說。云何是諸菩薩所行。謂若菩薩于身語意諸所行中。長時不捨一切眾生。內心發起大悲增上。為欲利樂諸眾生故。應作是念。若我現行及已行行。悉與一切眾生。施作廣大利益安樂。菩薩雖觀諸蘊如幻。亦不于中而生厭舍。一切所行悉無障礙。處如空聚。亦不于中而生厭舍。一切所行悉無障礙。界如蛇毒。亦不于中而生厭舍。一切所行悉無障礙。又
【現代漢語翻譯】 現代漢語譯本： 見到（眾生）不斷犯錯。像這樣的人，他們的執著之心究竟要如何才能斷除呢？因此，應當以三摩地（Samadhi，禪定），手持極其微妙、快速、銳利的智慧之刀，斬斷那些關於思、色等的邪妄分別的種子。像這樣真實地斷除，譬如連根拔起樹木，徹底清除。土地既然沒有了根，就不會再長出（樹木）。邪思的種子既然得以斷除，一切過失都不會再產生。這裡所說的斷除障礙等的意義，是奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀）相應的法門，也就是修行者所行之道。正如世尊所說，這種相應的法門是無分別正智的因性。所以經文偈頌說： 『先安住戒律，其次獲得禪定，獲得禪定之後，應當修習智慧，清凈圓滿的智慧得以成就，智慧的清凈首先來自於戒律的具足。』 《廣釋菩提心論》卷第四 蓮華戒菩薩造 西天譯經三藏傳法大師賜紫臣施護等奉詔譯 再者，如同《寶云經》所說，菩薩如何獲得大乘法？如果菩薩善於學習一切法，那麼他雖然在學習，但在學習時，以及所學的法，都是不可得的。雖然在學習中決定沒有任何所得，也不會因為那些因緣法而生起斷滅見。 如同《聖法集經》所說，什麼是諸菩薩所行？如果菩薩在身語意的一切行為中，長久不捨棄一切眾生，內心發起大悲增上，爲了利益安樂一切眾生，應當這樣想：如果我現在所做以及已經做過的行為，都給予一切眾生，施與廣大的利益安樂。菩薩雖然觀察諸蘊（Skandha，五蘊）如幻，也不會因此而生起厭惡捨棄之心。一切所行都沒有障礙，處於如同空聚（虛幻不實之物）。也不會因此而生起厭惡捨棄之心。一切所行都沒有障礙，（視）界（Dhatu，界）如蛇毒，也不會因此而生起厭惡捨棄之心。一切所行都沒有障礙。還有
【English Translation】 English version: Seeing (beings) constantly committing faults. For people like this, how can their clinging minds ultimately be eliminated? Therefore, one should use Samadhi (禪定), holding the extremely subtle, swift, and sharp sword of wisdom, to cut off those seeds of false and deluded discriminations regarding thought, form, etc. Cutting off in this true way is like uprooting a tree, removing it completely. Since the ground has no roots, it will no longer grow (trees). Once the seeds of wrong thinking have been cut off, all faults will no longer arise. Here, the meaning of cutting off obstacles, etc., is the Dharma gate corresponding to Samatha (止) and Vipassanā (觀), which is the path practiced by practitioners. Just as the World Honored One said, this corresponding gate is the causal nature of non-discriminating correct wisdom. Therefore, the verse in the scripture says: 'First abide in precepts, then obtain Samadhi, having obtained that Samadhi, wisdom should be cultivated, pure and complete wisdom is achieved, the purity of wisdom first comes from the completeness of precepts.' 《Extensive Explanation of the Treatise on the Bodhi Mind》 Volume 4 Composed by Bodhisattva Lianhuajie Translated by the Tripitaka Master Shihu and others, who were bestowed the title 'Purple-robed Minister' by the Emperor of the Western Heaven Translation Scripture Institute Furthermore, as stated in the 《Ratnamegha Sutra》, how does a Bodhisattva attain the Mahayana Dharma? If a Bodhisattva is skilled in learning all Dharmas, then although he is learning, at the time of learning, and the Dharmas being learned, are unattainable. Although there is definitely nothing to be gained in learning, he does not give rise to annihilationist views because of those conditioned Dharmas. As stated in the 《Arya Dharma Sangiti Sutra》, what is the conduct of the Bodhisattvas? If a Bodhisattva, in all actions of body, speech, and mind, never abandons all sentient beings for a long time, and generates great compassion in his heart, for the sake of benefiting and bringing joy to all sentient beings, he should think like this: If my current and past actions are all given to all sentient beings, bestowing vast benefits and happiness. Although the Bodhisattva observes the Skandhas (五蘊) as illusory, he does not give rise to aversion and abandonment because of this. All actions are without obstruction, being in a place like an empty heap (illusory and unreal things). Nor does he give rise to aversion and abandonment because of this. All actions are without obstruction, (viewing) the Dhatu (界) as snake venom, nor does he give rise to aversion and abandonment because of this. All actions are without obstruction. Also
復雖觀色如聚沫。亦不捨離如來色身相好。受如浮泡。亦不于諸如來禪定三摩地三摩缽底出生妙樂中不起方便。想如陽焰。亦不于諸如來智中不起勝想。行如芭蕉。亦不於一切佛法行中而無所行。識如幻士。亦不于如來三業智為先導中而無所行。如是一切所行。悉無障礙。
複次諸經皆說。應知慧及方便。是諸菩薩正所行行。是故諸菩薩于彼無數一切行中。常所發起慧及方便。觀想修作長時無間。如是即得十二分位。是諸地位得安立已。彼彼位中勝上功德皆悉具足。所言十二分位者。謂信解行地乃至佛地。此等地中但除佛地。自余皆是異生及菩薩攝。此中信解行地者。未能證得二無我理。一向發起堅固信解。魔不能動。彼信解力亦未能觀唯識實性。但于堅固信解法中。立解行地。又諸地中。隨應各具無數三摩地總持解脫神通等諸功德。
如寶云經說。安立四種順抉擇分。而彼四位。有軟中上智光明出。此四皆觀諸法無我。是中若有軟品智光明生。是為暖位。彼所證定名為明得。若有中品智光明生。是為頂位。彼所證定名為明增。若有最上外無對礙智光明生。於心分位離能取相。是名忍位。彼所證定名一分入。若於能取所取相中悉無所得。以無二智。決定印彼二取相空。是為世第一位。彼所證定名為無間。
【現代漢語翻譯】 現代漢語譯本： 即使觀色如聚沫（水泡），也不捨離如來色身的相好莊嚴。觀受如浮泡（水上的氣泡），也不因此不在諸如來的禪定、三摩地（專注）、三摩缽底（等持）所生的妙樂中發起方便（善巧）。觀想如陽焰（海市蜃樓），也不因此不在諸如來的智慧中發起殊勝的念想。觀行如芭蕉（中空），也不因此在一切佛法修行中無所作為。觀識如幻士（魔術師），也不因此不在如來身語意三業的智慧引導下無所作為。像這樣，一切所行，都沒有障礙。
進一步說，各種經典都說，應該瞭解智慧和方便，是諸菩薩真正修行的行為。因此，諸菩薩在那無數的一切行為中，常常發起智慧和方便，觀想、修行、實踐，長時間不間斷。這樣就能得到十二個分位。這些地位安立之後，在各個地位中，殊勝的功德都完全具備。所說的十二個分位，是指信解行地乃至佛地。這些地中，除了佛地，其餘都是凡夫和菩薩所攝。這其中，信解行地是指，未能證得二無我（人無我和法無我）的道理，只是堅定地發起牢固的信解，魔不能動搖。他們的信解力也未能觀照唯識的真實體性，只是在堅固的信解法中，建立解行地。而且，在各個地中，相應地各自具備無數的三摩地（專注）、總持（記憶和理解）、解脫、神通等各種功德。
如《寶云經》所說，安立四種順抉擇分（順於抉擇真理的部分）。而這四個位次，有軟、中、上三種智慧光明出現。這四種都是觀察諸法無我。其中，如果產生軟品的智慧光明，這是暖位。他所證得的禪定名為明得。如果產生中品的智慧光明，這是頂位。他所證得的禪定名為明增。如果產生最上、外無對礙的智慧光明，在心識分位上離開能取相（能認知的主體），這是名忍位。他所證得的禪定名一分入。如果在能取所取相（能認知的主體和被認知的客體）中都沒有所得，用無二智（不二的智慧），決定印證那二取相是空性的，這是世第一位。他所證得的禪定名為無間。
【English Translation】 English version: Though contemplating form as a mass of foam, one does not abandon the marks and characteristics of the Tathagata's (如來) [Thus Come One] physical body. Though experiencing sensation as a floating bubble, one does not fail to generate skillful means (方便) [upaya] within the wondrous bliss arising from the Tathagatas' (如來) [Thus Come One] dhyana (禪定) [meditation], samadhi (三摩地) [concentration], and samapatti (三摩缽底) [attainment]. Though perceiving thought as a mirage (陽焰), one does not fail to generate superior thoughts within the wisdom of the Tathagatas (如來) [Thus Come One]. Though viewing action as a banana tree (芭蕉) [hollow], one does not fail to engage in all the practices of the Buddhadharma (佛法) [Buddha's teachings]. Though recognizing consciousness as an illusionist (幻士), one does not fail to act under the guidance of the Tathagata's (如來) [Thus Come One] wisdom, which precedes his three karmas (三業) [actions of body, speech, and mind]. Thus, all actions are without obstruction.
Furthermore, all sutras (經) state that wisdom (慧) [prajna] and skillful means (方便) [upaya] should be known as the proper conduct of all Bodhisattvas (菩薩) [enlightenment beings]. Therefore, Bodhisattvas (菩薩) [enlightenment beings] constantly generate wisdom (慧) [prajna] and skillful means (方便) [upaya] within those countless actions, contemplating, thinking, practicing, and cultivating them continuously for a long time. In this way, they attain twelve stages. Once these stages are established, superior merits are fully possessed in each of them. The twelve stages are: the stage of faith and understanding (信解行地), up to the Buddha stage (佛地) [Buddhahood]. Among these stages, except for the Buddha stage (佛地) [Buddhahood], the rest are included within ordinary beings and Bodhisattvas (菩薩) [enlightenment beings]. The stage of faith and understanding (信解行地) refers to those who have not yet realized the principle of the two non-selves (二無我) [absence of self in persons and phenomena], but firmly generate steadfast faith and understanding, which cannot be moved by Mara (魔) [demon]. Their power of faith and understanding has not yet been able to contemplate the true nature of mere consciousness (唯識實性), but they establish the stage of understanding and practice within the steadfast faith and understanding of the Dharma (法) [teachings]. Moreover, in each stage, countless samadhis (三摩地) [concentrations], dharanis (總持) [retention], liberations (解脫), supernormal powers (神通), and other merits are possessed accordingly.
As stated in the Ratnamegha Sutra (寶云經), four kinds of heat stages (順抉擇分) are established. Within these four stages, soft, medium, and superior wisdom lights emerge. All four contemplate the non-self of all dharmas (諸法無我) [phenomena]. Among them, if a soft wisdom light arises, it is the Warmth Stage (暖位). The samadhi (禪定) [meditation] attained is called 'Attainment of Clarity' (明得). If a medium wisdom light arises, it is the Peak Stage (頂位). The samadhi (禪定) [meditation] attained is called 'Increase of Clarity' (明增). If a supreme, unobstructed wisdom light arises, separating from the appearance of the grasper (能取相) [subject] in the mind, it is called the Forbearance Stage (忍位). The samadhi (禪定) [meditation] attained is called 'Partial Entry' (一分入). If nothing is obtained in the appearance of the grasper (能取相) [subject] and the grasped (所取相) [object], and the emptiness of the two appearances is decisively sealed with non-dual wisdom (無二智), it is the World's Supreme Stage (世第一位). The samadhi (禪定) [meditation] attained is called 'Uninterrupted' (無間).
從此無間入唯識性。此中總略。如是等說。皆是信解行地所攝。
複次十地即十分位。彼初地者。從前世第一法無間初心得入見道。既獲聖性生大歡喜。是故說此名歡喜地。此能分證二無我理。得法無性真實智生。一切分別戲論悉離。此中能斷一百一十二見所斷惑。余修所斷三界總有一十六惑如應而斷。此位菩薩得平等智。自利利他。于施波羅蜜多而得圓滿。安住三摩地。乃至未能遠離微細毀犯垢染。若能分得進居二地。
彼二地者。能離一切犯戒垢染。是故說此名離垢地。此位菩薩能正遠離微細犯戒垢染。于戒波羅蜜多而得圓滿。乃至未能成就勝三摩地三摩缽底及聞總持。若能分得進居三地。彼三地者。能發無量勝智光明。是故說此名發光地。此位菩薩普盡獲得勝三摩地及聞總持。堪忍諸苦。于忍波羅蜜多而得圓滿已。於一切三摩缽底愛心中舍。乃至未能廣修菩提分法。若能分得進居四地。
彼四地者。菩提分法慧焰。能燒諸煩惱薪。是故說此名焰慧地。此位菩薩已離缺減語意分別。善修無缺減菩提分法。于精進波羅蜜多而得圓滿。乃至未能作四諦觀。若能分得進居五地。
彼五地者。于生死涅槃。以善方便觀察平等。極難中勝是勝修習。是故說此名難勝地。此位菩薩於四聖諦中。能善觀
【現代漢語翻譯】 現代漢語譯本：從此處無間斷地進入唯識的體性。這裡總括地、簡略地說了這些，都是信、解、行三個階段所包含的內容。
其次，十地就是十分位。初地菩薩，從前世最後階段的第一法之後，無間斷地以最初的發心進入見道。既然獲得了聖者的體性，就生起極大的歡喜。因此說這叫做歡喜地。此地能夠部分地證悟二無我的道理，獲得法無自性的真實智慧，一切分別戲論都遠離了。在此地能夠斷除一百一十二種見所斷的迷惑。其餘修所斷的三界總共有十六種迷惑，也相應地斷除。此地的菩薩獲得平等智，自利利他，在佈施波羅蜜多（Dāna pāramitā，圓滿的佈施）上得到圓滿，安住在三摩地（Samādhi，禪定）中，乃至未能遠離微細的毀犯和垢染。如果能夠部分地獲得，就能進入二地。
二地菩薩，能夠遠離一切犯戒的垢染。因此說這叫做離垢地。此地的菩薩能夠真正地遠離微細的犯戒垢染，在持戒波羅蜜多（Śīla pāramitā，圓滿的持戒）上得到圓滿，乃至未能成就殊勝的三摩地、三摩缽底（Samāpatti，等至）以及聞持總持（Dhāraṇī，總持）。如果能夠部分地獲得，就能進入三地。三地菩薩，能夠發出無量殊勝智慧的光明。因此說這叫做發光地。此地的菩薩普遍地獲得殊勝的三摩地以及聞持總持，能夠堪忍各種痛苦，在忍辱波羅蜜多（Kṣānti pāramitā，圓滿的忍辱）上得到圓滿后，對於一切三摩缽底的愛心都捨棄了，乃至未能廣泛地修習菩提分法。如果能夠部分地獲得，就能進入四地。
四地菩薩，菩提分法的智慧火焰，能夠焚燒各種煩惱的薪柴。因此說這叫做焰慧地。此地的菩薩已經遠離了缺減的語意分別，善於修習無缺減的菩提分法，在精進波羅蜜多（Vīrya pāramitā，圓滿的精進）上得到圓滿，乃至未能作四諦觀。如果能夠部分地獲得，就能進入五地。
五地菩薩，對於生死涅槃，以善巧方便觀察平等，在極難之中殊勝，是殊勝的修習。因此說這叫做難勝地。此地的菩薩對於四聖諦中，能夠善巧地觀察。
【English Translation】 English version: From this point, without interruption, one enters the nature of Vijñaptimātratā (唯識性, Consciousness-only). These general and brief statements encompass the stages of faith, understanding, and practice.
Furthermore, the Ten Bhūmis (十地, Ten Grounds) are the ten stages. The Bodhisattva (菩薩) in the first Bhūmi, immediately after the first Dharma (法, law/phenomena) in the last moment of the previous life, enters the Path of Seeing (見道, Darśanamārga) with the initial aspiration. Having attained the nature of a noble being, great joy arises. Therefore, this is called the Pramuditā-bhūmi (歡喜地, Joyful Ground). This Bhūmi enables partial realization of the principle of the two kinds of non-self (二無我), and the true wisdom of the non-inherent existence of phenomena arises, completely free from all conceptual elaborations and play. In this Bhūmi, one can sever one hundred and twelve afflictions to be abandoned by seeing. The remaining sixteen afflictions to be abandoned by cultivation in the three realms are severed accordingly. The Bodhisattva in this stage attains the Equality Wisdom (平等智), benefiting both oneself and others, and perfects the Dāna pāramitā (佈施波羅蜜多, perfection of generosity). Abiding in Samādhi (三摩地, concentration), one is still unable to completely eliminate subtle transgressions and defilements. If one can partially attain it, one can advance to the second Bhūmi.
The Bodhisattva in the second Bhūmi can abandon all defilements of violating precepts. Therefore, this is called the Vimalā-bhūmi (離垢地, Stainless Ground). The Bodhisattva in this stage can truly abandon subtle defilements of violating precepts and perfects the Śīla pāramitā (持戒波羅蜜多, perfection of ethical discipline). One is still unable to achieve superior Samādhi, Samāpatti (三摩缽底, meditative absorption), and Dhāraṇī (聞持總持, retention). If one can partially attain it, one can advance to the third Bhūmi. The Bodhisattva in the third Bhūmi can emit immeasurable light of superior wisdom. Therefore, this is called the Prabhākarī-bhūmi (發光地, Luminous Ground). The Bodhisattva in this stage universally attains superior Samādhi and Dhāraṇī, can endure all sufferings, and having perfected the Kṣānti pāramitā (忍辱波羅蜜多, perfection of patience), relinquishes attachment to all Samāpattis. One is still unable to extensively cultivate the factors of enlightenment. If one can partially attain it, one can advance to the fourth Bhūmi.
The Bodhisattva in the fourth Bhūmi, the flame of wisdom of the factors of enlightenment can burn the firewood of all afflictions. Therefore, this is called the Arciṣmatī-bhūmi (焰慧地, Radiant Ground). The Bodhisattva in this stage has abandoned deficient verbal and mental discriminations and skillfully cultivates the complete factors of enlightenment, perfecting the Vīrya pāramitā (精進波羅蜜多, perfection of diligence). One is still unable to contemplate the Four Noble Truths. If one can partially attain it, one can advance to the fifth Bhūmi.
The Bodhisattva in the fifth Bhūmi observes the equality of Saṃsāra (生死, cyclic existence) and Nirvāṇa (涅槃, liberation) with skillful means, which is superior among the extremely difficult, and is a superior practice. Therefore, this is called the Sudurjayā-bhūmi (難勝地, Difficult to Conquer Ground). The Bodhisattva in this stage can skillfully contemplate the Four Noble Truths.
察多所修作。于定波羅蜜多而得圓滿。從順抉擇分出至此地中。始得無相之行。乃至未能作緣生觀。若能分得進居六地。
彼六地者勝慧具已。而能隨轉一切佛法勝現前門。是故說此名現前地。此位菩薩能善觀察緣生之法。于慧波羅蜜多而得圓滿。獲無相行。乃至未能圓滿是行。若能分得進居七地。彼七地者。于無功用方便道中。雖未能具。以涉遠故。是故說此名遠行地。此位菩薩觀一切相皆如化事。真實了知相用所行悉無違礙。彼能成就無相之行。于方便波羅蜜多而得圓滿。乃至未具無功用行。若能分得進居八地。
彼八地者。諸相用等悉不能動。是故說此名不動地。此位菩薩善得無相功用行。于愿波羅蜜多而得圓滿。乃至未能分別一切相說法自在。若能分得進居九地。
彼九地者。具最勝慧善說諸法。是故說此名善慧地。此位菩薩得彼最勝四無礙解慧力相應。于力波羅蜜多而得圓滿。乃至未能于佛剎會中隨應化現說法利生自在圓滿。若能分得進居十地。
彼十地者。能于無邊一切世界。布大法雲灑甘露雨。是故說此名法雲地。此位菩薩勝智相應說法利生。作諸化事悉得自在。乃至未能於一切所知一切相中獲無礙智。若能分得進居佛地。
如上諸地所有建立行相。如和合解脫經說。
【現代漢語翻譯】 現代漢語譯本： 觀察所修之行，在禪定波羅蜜多（Dhyana Paramita，通過禪定達到的完美）中獲得圓滿。從順抉擇分（Anuloma-ksanti，隨順決定的智慧）而出，到達此地，才開始獲得無相之行（無相的修行）。乃至未能作緣生觀（Pratītyasamutpāda，觀察事物相互依存的生起）。若能分得進步，則可進入第六地。 這第六地，具備殊勝的智慧，能夠隨順轉變一切佛法殊勝的顯現之門。因此，稱此地為現前地（Abhimukhi-bhumi，現前地）。此位的菩薩能夠善於觀察緣生之法，在智慧波羅蜜多（Prajna Paramita，通過智慧達到的完美）中獲得圓滿，獲得無相之行。乃至未能圓滿此行，若能分得進步，則可進入第七地。 這第七地，在無功用方便道（無須努力的方便之道）中，雖然未能完全具備，但因涉足遙遠，所以稱此地為遠行地（Duramgama-bhumi，遠行地）。此位的菩薩觀察一切相都如幻化之事，真實了知相用所行悉無違礙。他們能夠成就無相之行，在方便波羅蜜多（Upaya Paramita，通過善巧方便達到的完美）中獲得圓滿。乃至未具備無功用行，若能分得進步，則可進入第八地。 這第八地，諸相用等都不能動搖。因此，稱此地為不動地（Acala-bhumi，不動地）。此位的菩薩善於獲得無相功用行，在愿波羅蜜多（Pranidhana Paramita，通過願力達到的完美）中獲得圓滿。乃至未能分別一切相說法自在，若能分得進步，則可進入第九地。 這第九地，具備最殊勝的智慧，善於宣說諸法。因此，稱此地為善慧地（Sadhumati-bhumi，善慧地）。此位的菩薩獲得最殊勝的四無礙解（Catur-pratisamvida，四無礙解）慧力相應，在力波羅蜜多（Bala Paramita，通過力量達到的完美）中獲得圓滿。乃至未能于佛剎會中隨應化現說法利生自在圓滿，若能分得進步，則可進入第十地。 這第十地，能夠在無邊的一切世界，布大法雲，灑甘露雨。因此，稱此地為法雲地（Dharmamegha-bhumi，法雲地）。此位的菩薩殊勝的智慧相應，說法利生，作諸化事都得自在。乃至未能於一切所知一切相中獲得無礙智，若能分得進步，則可進入佛地。 如上諸地所有建立的行相，如《和合解脫經》所說。
【English Translation】 English version: Observing the practices cultivated, one attains perfection in Dhyana Paramita (Dhyana Paramita, perfection through meditation). Emerging from Anuloma-ksanti (Anuloma-ksanti, wisdom that accords with determination) and arriving at this stage, one begins to attain the practice of non-appearance (formless practice). This continues until one is unable to contemplate dependent origination (Pratītyasamutpāda, observing the interdependent arising of things). If one can progress further, one can enter the sixth Bhumi. This sixth Bhumi, possessing excellent wisdom, is able to transform all the excellent manifestations of the Buddhadharma accordingly. Therefore, this Bhumi is called Abhimukhi-bhumi (Abhimukhi-bhumi, the Bhumi of Manifestation). Bodhisattvas at this stage are able to skillfully observe the Dharma of dependent origination, attaining perfection in Prajna Paramita (Prajna Paramita, perfection through wisdom), and attaining the practice of non-appearance. This continues until one is unable to perfect this practice; if one can progress further, one can enter the seventh Bhumi. This seventh Bhumi, although not fully equipped with the path of effortless means, is called Duramgama-bhumi (Duramgama-bhumi, the Far-Reaching Bhumi) because it involves traversing a great distance. Bodhisattvas at this stage observe all appearances as illusory transformations, truly understanding that the functions and actions of appearances are without obstruction. They are able to accomplish the practice of non-appearance, attaining perfection in Upaya Paramita (Upaya Paramita, perfection through skillful means). This continues until one is unable to possess effortless practice; if one can progress further, one can enter the eighth Bhumi. This eighth Bhumi is where all appearances and functions cannot be moved. Therefore, this Bhumi is called Acala-bhumi (Acala-bhumi, the Immovable Bhumi). Bodhisattvas at this stage skillfully attain the practice of non-appearance and effortlessness, attaining perfection in Pranidhana Paramita (Pranidhana Paramita, perfection through vows). This continues until one is unable to freely preach the Dharma by distinguishing all appearances; if one can progress further, one can enter the ninth Bhumi. This ninth Bhumi possesses the most excellent wisdom and is skilled in expounding all Dharmas. Therefore, this Bhumi is called Sadhumati-bhumi (Sadhumati-bhumi, the Bhumi of Good Wisdom). Bodhisattvas at this stage attain the most excellent four kinds of unimpeded eloquence (Catur-pratisamvida, four kinds of unimpeded eloquence) corresponding to the power of wisdom, attaining perfection in Bala Paramita (Bala Paramita, perfection through power). This continues until one is unable to freely and perfectly manifest transformations and preach the Dharma to benefit beings in Buddha-fields; if one can progress further, one can enter the tenth Bhumi. This tenth Bhumi is able to spread great Dharma clouds and sprinkle sweet dew in boundless worlds. Therefore, this Bhumi is called Dharmamegha-bhumi (Dharmamegha-bhumi, the Cloud of Dharma Bhumi). Bodhisattvas at this stage correspond to excellent wisdom, preaching the Dharma to benefit beings, and all transformations are freely accomplished. This continues until one is unable to attain unimpeded wisdom in all that is known and in all appearances; if one can progress further, one can enter the Buddha Bhumi. The establishment and characteristics of all the above Bhumis are as described in the 'Samadhana-nirmocana Sutra'.
又此諸地所有廣說。蘊等清凈及分位相。余處有文恐繁且止。
複次佛地即一分位。此佛地者。一切勝相皆悉具足。一切功德皆悉圓滿。已能普盡一切邊際。過此無別勝上分位。而佛地中所有功德。正使諸佛以妙言詞。而亦不能稱揚一分。是故當知。諸佛功德無量無邊不可稱計。唯佛世尊自然智觀自證知故。如華嚴經中所說功德。亦即一分未能窮盡故。況復我今造此論者。敢以言詞具贊說耶。又佛地中所有功德。總攝一切殊勝之義。如楞伽經說。
複次頌曰。
應當了知三身者 普攝諸佛一切身 最上勝義法所依 是故開顯三身相 自性身及正報身 化身等三最勝上 分別諸佛所有身 初身與二為依止 已修難行希有行 百種煉磨安忍心 所有一切眾善門 普能積集無遺棄 無量劫來久修習 大乘最上妙法門 一切障礙悉蠲除 盡滅無餘得清凈 因中所有微細障 果中智力悉拔除 譬如妙寶始開函 放凈光明照一切 隨順世間現有生 歷苦勤求菩提果 說法化利百千門 遍一切處善施作 如來高顯復不動 安住世間大聖尊 如彼須彌眾山王 觀仰巍巍最高勝 大以悲心為根本 三摩地門善出生 遍三有中現其身 一切無不示生處
【現代漢語翻譯】 現代漢語譯本： 此外，關於這些地的所有廣說，以及蘊（skandha，構成個體的五種要素）、清凈和分位（階段），其他地方有文字描述，但爲了避免繁瑣，就此停止。
再者，佛地（Buddha-bhumi，佛的境界）即是一個分位。這個佛地，一切殊勝的相都完全具備，一切功德都圓滿無缺，已經能夠普遍窮盡一切邊際。超過這個佛地，沒有其他更殊勝的分位。而佛地中所具有的功德，即使諸佛用美妙的言辭，也不能稱揚其一分。所以應當知道，諸佛的功德無量無邊，不可稱量計算，只有佛世尊用自然智慧觀察，自己證悟才能知曉。如同《華嚴經》（Avatamsaka Sutra）中所說的功德，也只是一部分，未能窮盡。更何況我今天造這部論的人，怎敢用言辭完全讚頌描述呢？而且佛地中所具有的功德，總攝了一切殊勝的意義，如《楞伽經》（Lankavatara Sutra）所說。
再者，頌文說：
應當瞭解三身（Trikaya，佛的三種身）的含義，普遍涵蓋諸佛的一切身。 是最上殊勝的真義所依，所以開顯三身的相。 自性身（Svabhavikakaya，法身）以及正報身（Sambhogakaya，報身），化身（Nirmanakaya，應身）等三者最為殊勝。 分別諸佛的所有身，初身（法身）與后二者（報身和應身）為依止。 已經修習難以實行的稀有之行，用百種方法煉磨安忍之心。 所有一切眾善之門，普遍能夠積集而無遺漏。 無量劫以來長久修習，大乘最上妙法門。 一切障礙都消除乾淨，完全滅盡無餘而得清凈。 因地中所有微細的障礙，在果地中用智慧的力量全部拔除。 譬如美妙的寶物剛打開盒子，放出清凈的光明照耀一切。 隨順世間現有的生，經歷苦難勤奮追求菩提果（Bodhi，覺悟）。 用說法教化利益眾生的百千法門，遍一切處善巧地施行。 如來高顯而不動搖，安住在世間的大聖尊。 如同那須彌山（Mount Sumeru），是眾山之王，觀望仰視，巍峨最高最殊勝。 以大悲心為根本，從三摩地（Samadhi，禪定）之門善巧地出生。 在遍佈三有（Trailokya，欲界、色界、無色界）中顯現其身，一切地方沒有不示現出生之處。
【English Translation】 English version: Furthermore, regarding the extensive explanations of all these grounds, as well as the skandhas (the five aggregates constituting an individual), purity, and the stages (positions), there are texts elsewhere, but to avoid prolixity, I will stop here.
Moreover, the Buddha-bhumi (Buddha-ground, the realm of the Buddha) is a single position. This Buddha-bhumi is fully endowed with all excellent characteristics, and all merits are perfectly complete. It has already been able to universally exhaust all boundaries. Beyond this Buddha-bhumi, there is no other superior position. And the merits possessed within the Buddha-bhumi, even if all the Buddhas were to use wonderful words, they could not praise even a fraction of it. Therefore, it should be known that the merits of the Buddhas are immeasurable and incalculable, only the Buddha-Bhagavan (World-Honored One) knows through natural wisdom and self-realization. Like the merits described in the Avatamsaka Sutra (Flower Garland Sutra), it is only a portion and has not been exhausted. How much more so can I, the author of this treatise today, dare to fully praise and describe it with words? Moreover, the merits possessed within the Buddha-bhumi encompass all excellent meanings, as stated in the Lankavatara Sutra.
Furthermore, the verse says:
One should understand the meaning of the Trikaya (Three Bodies of the Buddha), which universally encompasses all the bodies of the Buddhas. It is the basis of the most supreme and excellent true meaning, therefore, the characteristics of the Three Bodies are revealed. The Svabhavikakaya (Dharmakaya, Body of Essence), as well as the Sambhogakaya (Body of Enjoyment), and the Nirmanakaya (Body of Transformation) are the three most supreme. Distinguishing all the bodies of the Buddhas, the first body (Dharmakaya) is the basis for the latter two (Sambhogakaya and Nirmanakaya). Having cultivated rare practices that are difficult to perform, and tempered the mind of forbearance with a hundred kinds of methods. All doors of wholesome deeds are universally able to accumulate without omission. Having cultivated for countless kalpas (aeons), the supreme and wonderful Dharma-door of the Mahayana (Great Vehicle). All obstacles are completely eliminated, completely extinguished without remainder, and purity is attained. All subtle obstacles in the causal ground are completely uprooted in the resultant ground by the power of wisdom. It is like a wonderful treasure just opened from its box, emitting pure light that illuminates everything. Complying with the existing births in the world, experiencing suffering and diligently seeking the Bodhi (Enlightenment) fruit. Using hundreds and thousands of Dharma-doors to teach and benefit sentient beings, skillfully performing them everywhere. The Tathagata (Thus Come One) is exalted and unmoving, abiding in the world as the great Holy One. Like Mount Sumeru, the king of all mountains, looking up and gazing, majestic, highest, and most supreme. With great compassion as the root, skillfully born from the door of Samadhi (meditative absorption). Manifesting its body throughout the Trailokya (Three Realms), there is no place where it does not appear to be born.
如凈日輪放一光 普遍世間悉照耀 諸佛聖智妙光明 能知諸法亦如是 諸聲聞人所證果 出離世間為最勝 而彼聲聞所得中 又復不如緣覺地 緣覺若比菩薩地 于諸分中不及一 菩薩較計佛如來 倍多分中不及一 如來所證菩提果 無量功德不思議 如其時處所應行 隨順方便而善轉 果中所證最勝上 五根清凈妙用成 十二位中功德門 彼一切義皆能轉 果中所證最勝上 一切意道皆清凈 如其所證悉應知 一切無垢無分別 果中所證最勝上 攝諸義利皆清凈 佛剎清凈如所應 一切自在而出現 果中所證最勝上 一切分別悉清凈 所作不壞常時中 善修一切智事業 果中所證最勝上 一切清凈善安住 已得無住大涅槃 圓滿諸佛清凈句 果中所證最勝上 一切染法已清凈 不雜煩惱本無瑕 常入諸佛妙樂行 果中所證最勝上 想如虛空悉清凈 積集廣大勝義門 離諸色相而觀察 如來化相極廣大 此無量行皆清凈 成所作智妙難思 諸佛無垢勝依止
此中當知。清凈法界即一切法真如。為一切法無顛倒自性正因。而能出生諸佛及諸佛智。離諸障染。建立三摩地總持法門。及余無量福智諸行。成就
【現代漢語翻譯】 現代漢語譯本：
猶如清凈的太陽放出光芒，普遍照耀整個世間。 諸佛的聖智具有微妙的光明，能夠了解一切諸法也是如此。 諸位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）所證得的果位，以出離世間最為殊勝。 然而在這些聲聞所證得的果位中，又不如緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）的境界。 如果將緣覺的境界與菩薩（Bodhisattva，立志成佛的修行者）的境界相比，在各個方面都不及菩薩的萬分之一。 如果將菩薩與佛如來（Tathāgata，佛的稱號之一）相比，即使增加無數倍，也不及佛如來的萬分之一。 如來所證得的菩提果（Bodhi，覺悟的智慧），具有無量的功德，不可思議。 如來根據時間、地點，以及所應採取的行動，隨順方便法門而善巧地教化眾生。 在果位中所證得的最殊勝的境界，是五根（眼、耳、鼻、舌、身）清凈，微妙的作用得以成就。 在十二種位次中，功德之門開啟，對於一切的意義都能夠轉化。 在果位中所證得的最殊勝的境界，是一切意念的道路都清凈無染。 如來所證得的一切都應當了知，一切都是無垢無染，沒有分別。 在果位中所證得的最殊勝的境界，是攝取一切義理和利益，都清凈無染。 佛剎（Buddhakṣetra，佛所居住的清凈國土）清凈，如其所應，一切自在地顯現。 在果位中所證得的最殊勝的境界，是一切分別念都清凈無染。 所作的事業不會壞滅，在永恒的時間中，善於修習一切智（Sarvajñāna，佛陀所證的一切智慧）的事業。 在果位中所證得的最殊勝的境界，是一切清凈，善於安住。 已經證得無住大涅槃（Mahāparinirvāṇa，不滯留于任何一處的究竟解脫），圓滿諸佛清凈的言語。 在果位中所證得的最殊勝的境界，是一切染污的法都已清凈。 不與煩惱混雜，本來就沒有瑕疵，常入諸佛的微妙快樂之行。 在果位中所證得的最殊勝的境界，是觀想如同虛空一般，一切都清凈無染。 積聚廣大殊勝的意義之門，遠離一切色相而進行觀察。 如來的化身和形象極其廣大，這無量的行為都清凈無染。 成就所作智（Kṛtyānuṣṭhāna-jñāna，能圓滿成就一切事業的智慧），微妙難思，是諸佛無垢的殊勝依止。
在此應當知曉，清凈法界（Dharmadhātu，一切法的本體）即是一切法的真如（Tathātā，不生不滅的實相），是一切法無顛倒自性的真正原因，能夠出生諸佛以及諸佛的智慧，遠離一切障礙和染污，建立三摩地（Samādhi，禪定）和總持（Dhāraṇī，憶持不忘的智慧）法門，以及其餘無量的福德和智慧的修行，最終成就。
【English Translation】 English version:
Just as the pure sun disc emits a light, illuminating the entire world universally. The sacred wisdom of all Buddhas possesses subtle light, capable of understanding all dharmas in the same way. The fruit attained by all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) is most supreme in its departure from the world. However, among the fruits attained by these Śrāvakas, it is still inferior to the state of Pratyekabuddhas (those who attain enlightenment on their own, without a teacher). If the state of Pratyekabuddhas is compared to the state of Bodhisattvas (those who aspire to become Buddhas), it is not even one part in many aspects. If Bodhisattvas are compared to the Buddha Tathāgata (one of the titles of the Buddha), even if multiplied countless times, it is not even one part. The Bodhi fruit (enlightened wisdom) attained by the Tathāgata possesses immeasurable merits, inconceivable. The Tathāgata, according to the time, place, and actions that should be taken, skillfully transforms beings by following expedient means. The most supreme state attained in the fruit is the purification of the five roots (eye, ear, nose, tongue, body), and the subtle functions are accomplished. In the twelve stages, the gate of merit is opened, and all meanings can be transformed. The most supreme state attained in the fruit is that all paths of intention are pure. Everything attained by the Tathāgata should be known, everything is stainless and without discrimination. The most supreme state attained in the fruit is that all meanings and benefits are gathered, all are pure. The Buddhakṣetra (pure land where the Buddha resides) is pure, as it should be, and appears with complete freedom. The most supreme state attained in the fruit is that all discriminations are purified. The actions performed do not decay, and in eternal time, one skillfully cultivates the activities of all-wisdom (Sarvajñāna, the wisdom attained by the Buddha). The most supreme state attained in the fruit is that all is pure and well-abiding. One has already attained the great non-abiding Nirvāṇa (Mahāparinirvāṇa, ultimate liberation without dwelling anywhere), fulfilling the pure words of all Buddhas. The most supreme state attained in the fruit is that all defiled dharmas have been purified. Not mixed with afflictions, originally without flaws, one constantly enters the wonderful joyful conduct of all Buddhas. The most supreme state attained in the fruit is that contemplation is like the void, all is pure. Accumulating vast and supreme gates of meaning, one observes by being apart from all forms. The emanations and forms of the Tathāgata are extremely vast, and these immeasurable practices are all pure. Accomplishing the wisdom of accomplished action (Kṛtyānuṣṭhāna-jñāna, the wisdom to perfectly accomplish all actions), subtle and inconceivable, it is the stainless and supreme reliance of all Buddhas.
It should be known here that the pure Dharmadhātu (the essence of all dharmas) is the Suchness (Tathātā, the unchanging reality) of all dharmas, the true cause of the undeluded self-nature of all dharmas, capable of giving birth to all Buddhas and the wisdom of all Buddhas, free from all obstacles and defilements, establishing Samādhi (meditative absorption) and Dhāraṇī (retentive memory) teachings, and other immeasurable meritorious and wisdom practices, ultimately achieving.
一切眾生利樂等事。乃至成熟一切正法聞知種子。如是等相皆得成就。所言諸佛智者。謂即四智。初大圓鏡智。是智遠離我我所相。及離能取所取分別。不雜一切煩惱垢染。於一切所緣所行所知相中。不忘不愚。智影相生現種依持。彼一切智所依清凈。是即真如所緣無分別智。二平等性智。得勝上所緣。是智慧觀自他平等。已能安處無住涅槃。起大慈悲隨往一切現身現上以善方便畢竟相應。三妙觀察智。普攝一切三摩地三摩缽底總持法門。於一切所知分位。無礙而轉及能發生勝功德寶。方便現身善斷眾疑。如其所應能善說法。四成所作智。能以種種不思議方便。為他成熟一切所作。如應化度一切眾生。如是等相是為四智。
複次頌曰。
三身份位二二一 二法二報一化身 諸佛清凈法界中 若一若多性不立
此中意者。清凈法身猶如虛空而無形相。從是身中流出一切法。此等皆是妙無比喻最勝白法。清凈真理大利樂因。出生佛地最上善樂。而能圓滿無盡法海。復能具足清凈妙慧。即能成就大菩提心。如上所釋菩提心義。于諸經中略集要文。唯佛菩薩能盡知見。
廣釋菩提心論卷第四
【現代漢語翻譯】 現代漢語譯本 爲了利益一切眾生，使他們獲得安樂，乃至成熟一切正法的聞知種子，像這樣的種種功德都能成就。所說的諸佛的智慧，指的是四種智慧。第一種是大圓鏡智，這種智慧遠離了我與我所的執著，以及能取與所取的分別，不夾雜一切煩惱垢染，對於一切所緣、所行、所知的現象中，不忘失、不愚昧。智慧的影像顯現，各種種子得以依持。它是一切智慧所依的清凈之處，也就是真如所緣的無分別智。第二種是平等性智，獲得殊勝的所緣。這種智慧能夠觀察自他平等，已經能夠安住于無住涅槃，生起大慈大悲，隨順前往一切處，現身說法，以善巧方便畢竟相應。第三種是妙觀察智，普遍攝持一切三摩地（Samadhi，禪定）、三摩缽底（Samapatti，等至）總持法門，對於一切所知的分位，無礙地運轉，並且能夠發生殊勝的功德寶藏，方便現身，善於斷除眾生的疑惑，如其所應地善於說法。第四種是成所作智，能夠以種種不可思議的方便，為他人成熟一切所作，如應化度一切眾生。像這樣的種種相，就是四智。
其次，頌文說：
三身份位二二一，二法二報一化身，諸佛清凈法界中，若一若多性不立。
這裡的意思是，清凈法身猶如虛空而無形相，從這個身中流出一切法。這些都是無比美妙的比喻，最殊勝的清凈之法，清凈真理，大利益大安樂的因，出生佛地的最上善樂，從而能夠圓滿無盡的法海，又能具足清凈妙慧，就能成就大菩提心。如上面所解釋的菩提心的意義，在各種經典中略微收集重要的文句，只有佛菩薩能夠完全知曉和證見。
《廣釋菩提心論》卷第四
【English Translation】 English version For the benefit and happiness of all sentient beings, and to ripen the seeds of hearing and knowing all the right Dharmas, such qualities are all accomplished. The 'wisdom of all Buddhas' refers to the Four Wisdoms. The first is the Great Mirror Wisdom, which is free from the notions of 'I' and 'mine,' and from the distinctions of the 'taker' and the 'taken.' It is unmixed with all afflictions and defilements. In all objects of focus, actions, and knowable phenomena, it is neither forgetful nor ignorant. The images of wisdom arise, and various seeds are supported. It is the pure basis of all wisdom, the non-discriminating wisdom that takes Suchness (Tathata) as its object. The second is the Wisdom of Equality, which attains a superior object of focus. This wisdom can observe the equality of self and others, and is able to abide in non-abiding Nirvana. It arises with great compassion, going along with all places, manifesting bodies and teachings, and is ultimately in accord with skillful means. The third is the Wonderful Discriminating Wisdom, which universally encompasses all Samadhis (meditative absorptions), Samapattis (attainments), and Dharani (retentive memory) teachings. It operates without obstruction in all knowable aspects, and can generate supreme treasures of merit. It manifests bodies with skillful means, skillfully cuts off the doubts of beings, and is skilled in teaching the Dharma as appropriate. The fourth is the Accomplishing Wisdom, which can mature all actions for others through various inconceivable means, and transforms and liberates all sentient beings as appropriate. Such qualities are the Four Wisdoms.
Furthermore, the verse says:
The divisions of the Three Bodies are two, two, one; two Dharma, two Reward, one Transformation Body; in the pure Dharma Realm of all Buddhas, whether one or many, no nature is established.
The meaning here is that the pure Dharmakaya (Dharma Body) is like space, without form or appearance. From this body flows forth all Dharmas. These are all incomparably wonderful metaphors, the most supreme white Dharmas, pure truth, the cause of great benefit and happiness, the supreme good and joy that arises from the Buddha-ground, thereby able to perfect the endless ocean of Dharma, and also fully possess pure and wonderful wisdom, which can accomplish the Great Bodhicitta (Mind of Enlightenment). As explained above regarding the meaning of Bodhicitta, important passages are briefly collected from various sutras. Only Buddhas and Bodhisattvas can fully know and see it.
Commentary on the Treatise on the Extensive Explanation of Bodhicitta, Volume Four