T33n1695_大般若波羅蜜多經般若理趣分述贊

大正藏第 33 冊 No. 1695 大般若波羅蜜多經般若理趣分述贊

No. 1695 [cf. No. 220(10)]

大般若波羅蜜多經般若理趣分述贊卷第一

大慈恩寺沙門　基撰

稽首離性相　　心言本空寂　常住真三寶　　及我親教尊　理趣甚深法　　非我所能贊　今依尊智悲　　加持力故說

瑜伽論第八十二云。諸說法師將欲開闡先當贊佛。或略或廣。略贊佛者由五種相。一者妙色具三十二大丈夫相圓滿莊嚴。八十隨好間飾支體。光明照耀如大金山。二者寂靜端嚴殊妙諸根閑寂。其心晏然。已能善得最上調順寂止究竟。已能善到第一調順寂止彼岸。善能密護降伏諸根。為丈夫龍無誤失故。丈夫牛王御大眾故。丈夫良馬心調善故。清凈無撓如澄泉池。已能永拔煩惱習氣。三者勝智。謂於三世及非世法無礙無著。四者正行六度四攝自他利行皆悉圓滿。五者威德謂諸如來神通遊戲威德熾盛。復有六贊。功德圓滿故。離垢染故。無濁穢故。無與等故。唯利有情以為業故。於此業用有堪能故。廣贊無邊皆如彼說。既贊佛已要成十法名說法師。言十法者一者善於法義謂六法十義善能解故。二者能廣宣說。謂多聞聞持其聞積集。三者具足無畏。勝大眾中宣說正

【現代漢語翻譯】現代漢語譯本《大般若波羅蜜多經般若理趣分述贊》卷第一

大慈恩寺沙門基撰

稽首禮敬那離於一切性相，心與言語的本性皆是空寂的恒常存在、永不改變的真三寶（佛、法、僧），以及我的親教師尊般若理趣是極其深奧的佛法，不是我所能讚歎的現在依靠世尊的智慧與慈悲，憑藉加持的力量來解說

《瑜伽師地論》第八十二卷說：『諸位說法師在將要開始闡述佛法之前，應當先讚頌佛陀。可以簡略地讚頌，也可以詳細地讚頌。簡略地讚頌佛陀，可以從五種相來入手：第一，佛陀具有妙色身，具足三十二大丈夫相，圓滿莊嚴，八十隨形好點綴身體，光明照耀，如同大金山一般。第二，佛陀寂靜端嚴，殊妙無比，諸根清凈寂靜，內心安寧。已經能夠很好地獲得最上等的調伏和寂止，達到究竟的境界。已經能夠很好地到達第一調伏寂止的彼岸。善於秘密地守護和降伏諸根，因為佛陀是大丈夫龍，不會有任何錯誤。佛陀是大丈夫牛王，能夠駕馭大眾。佛陀是大丈夫良馬，內心調順善良。清凈沒有擾動，如同澄澈的泉水池。已經能夠永遠拔除煩惱的習氣。第三，佛陀具有殊勝的智慧，對於過去、現在、未來三世以及非世間法，都沒有任何障礙和執著。第四，佛陀的行為端正，六度（佈施、持戒、忍辱、精進、禪定、般若）和四攝（佈施、愛語、利行、同事）等自利利他的行為都圓滿具足。第五，佛陀具有威德，諸如來以神通遊戲，威德熾盛。』又有六種讚頌：功德圓滿，遠離垢染，沒有濁穢，沒有可以與之相等者，唯一以利益有情為事業，對於此事業具有堪能。廣泛的讚頌無邊無際，都如《瑜伽師地論》所說。讚頌佛陀之後，要成就十種法，才能稱為說法師。所說的十種法是：第一，善於理解佛法的義理，因為能夠很好地理解六法和十義。第二，能夠廣泛地宣說佛法，即多聞、聞持，並將所聞積聚起來。第三，具足無畏，能夠在廣大眾人之中宣說正法。

【English Translation】 English version The Sutra on the Perfection of Wisdom, Treatise on the Meaning of Wisdom, with Commentary, Volume 1

Composed by the Shramana Ji of the Great Ci'en Temple

I bow my head in reverence to that which is apart from characteristics, the nature of mind and speech is originally empty and still. To the eternally abiding True Three Jewels (Buddha, Dharma, Sangha), and my revered preceptor. The profound Dharma of the Treatise on the Meaning of Wisdom is not something I am capable of praising. Now, relying on the wisdom and compassion of the World Honored One, and through the power of His blessings, I will explain it.

The eighty-second volume of the Yogacarabhumi-sastra states: 'When Dharma masters are about to expound the Dharma, they should first praise the Buddha. This can be done briefly or extensively. To praise the Buddha briefly, one can start with five aspects: First, the Buddha possesses a body of wondrous color, complete with the thirty-two major marks of a great man, perfectly adorned, with the eighty minor marks embellishing the body, radiating light like a great golden mountain. Second, the Buddha is serene and dignified, extraordinarily wonderful, with the senses pure and tranquil, and the mind at peace. He has been able to well attain the supreme taming and cessation, reaching the ultimate state. He has been able to well reach the other shore of the first taming and cessation. He is skilled in secretly guarding and subduing the senses, because the Buddha is a great dragon among men, without any mistakes. The Buddha is a great bull king, capable of guiding the masses. The Buddha is a great thoroughbred horse, with a well-tamed and virtuous mind. He is pure and undisturbed, like a clear spring pond. He has been able to permanently eradicate the habitual tendencies of afflictions. Third, the Buddha possesses supreme wisdom, without any obstacles or attachments to the past, present, and future three times, as well as non-worldly dharmas. Fourth, the Buddha's conduct is upright, and the six perfections (dana, sila, ksanti, virya, dhyana, prajna) and four means of attraction (dana, priyavacana, arthakriya, samanarthata) and other self-benefiting and other-benefiting actions are all perfectly complete. Fifth, the Buddha possesses majestic virtue, and the Tathagatas play with supernatural powers, with blazing majestic virtue.' There are also six praises: complete with merit and virtue, free from defilement, without turbidity or impurity, without anyone equal to Him, solely taking the benefit of sentient beings as His task, and being capable of this task. Extensive praises are boundless, all as described in the Yogacarabhumi-sastra. After praising the Buddha, one must accomplish ten dharmas in order to be called a Dharma master. The ten dharmas are: First, being skilled in understanding the meaning of the Dharma, because one is able to well understand the six dharmas and ten meanings. Second, being able to widely expound the Dharma, that is, being learned, retaining what is heard, and accumulating what is heard. Third, possessing fearlessness, being able to proclaim the True Dharma in the midst of a large assembly.

法無所怯懼。聲不嘶掉腋不流汗念無忘失。四者言詞善巧語工圓滿。八支成就言詞具足處眾說法。五者善方便說。謂二十種善巧方便宣說正法。如以時殷重等。六者具足成就法隨法行。不唯聽聞以為究竟。如其所說即如是行。七者威儀具足。謂說法時手足不亂頭不動搖。面無變易鼻不改異。進止往來威儀庠序。八者勇猛精進常樂聽聞所未聞法。于已聞法轉令明凈。不捨瑜伽不捨作意。心不捨離內奢摩他。九者無有厭倦。謂為四眾廣宣妙法身心無倦。十者具足忍力。謂罵弄訶責終不返報若被輕蔑不生忿憾乃至廣說。其聽法者。是說法師說正法時應安處他令住恭敬無倒聽聞。謂由一因或乃至十。一者恭敬聽法。現前能證利益安樂。此有四句如菩薩地法處中說。二者一善建立一切法。離諸過失具大義故。二說者聽者所設劬勞有勝果故。三者。一能令眾生舍惡趣故。二得善趣故。三速能引攝涅槃因故。如是三事要由恭敬聽聞方得。四者。一能善了達契經等故。二如是正法能令眾生舍諸不善攝受諸善。若善聽者能受舍故。三由此舍受舍離惡因所招后苦故。四速證涅槃故五者。一謂我今當聞所未聞。二聞已研究。三當斷疑網。四棄背諸見。五我當以慧通達一切甚深句義。此顯三慧。初二顯聞。次二顯思。后一顯修。六者。一為欲敬

【現代漢語翻譯】現代漢語譯本說法者應具備十種功德：一、法無所畏懼。二、聲音不嘶啞，沒有腋下出汗，唸誦沒有遺忘。三、以上四點使言辭善巧，語言工整圓滿。四、具備八支（指戒、定、慧等八種修行方法）成就，言辭具足，在眾人中說法。五、善於方便說法。即用二十種善巧方便宣說正法，例如按時、殷重等。六、具足成就法隨法行。不只是聽聞就以為究竟，而是按照所說的去做。七、威儀具足。說法時手足不亂動，頭不搖晃，面部沒有變化，鼻子沒有異樣，進退往來威儀安詳有序。八、勇猛精進，常常樂於聽聞未曾聽聞的法，對於已經聽聞的法使其更加明凈，不捨棄瑜伽（Yoga，意為相應、結合），不捨棄作意（Manasikara，意為注意、作意），內心不捨離內奢摩他（Śamatha，意為止、寂止）。九、沒有厭倦。即為四眾（比丘、比丘尼、優婆塞、優婆夷）廣泛宣說妙法，身心沒有疲倦。十、具足忍耐力。即便是被謾罵、戲弄、呵責，始終不反擊報復，如果被輕蔑也不生起憤怒怨恨，乃至廣說。聽法的人，在說法師宣說正法時，應當安頓他人，使他們以恭敬心無顛倒地聽聞。這可以通過一個原因，甚至十個原因來實現：一、恭敬聽法，當下就能證得利益安樂。這有四種情況，如《菩薩地》的法處中所說。二、一善能建立一切法，遠離各種過失，具足大義的緣故。二、說法者和聽者所付出的努力會有殊勝的果報。三、一、能令眾生舍離惡趣的緣故。二、能得到善趣的緣故。三、迅速能夠引攝涅槃（Nirvana，意為寂滅）之因的緣故。這三件事一定要通過恭敬聽聞才能得到。四、一、能夠很好地瞭解契經（Sutra，意為經）等經典的緣故。二、這樣的正法能夠令眾生捨棄各種不善，攝取各種善法。如果善於聽法，就能接受和捨棄的緣故。三、由此捨棄和接受，舍離惡因所招致的後世痛苦的緣故。四、迅速證得涅槃的緣故。五、一、想著我現在應當聽聞未曾聽聞的法。二、聽聞後進行研究。三、應當斷除疑網。四、拋棄各種見解。五、我應當以智慧通達一切甚深句義。這顯示了三種智慧。前兩種顯示聞慧，中間兩種顯示思慧，最後一種顯示修慧。六、一、爲了恭敬。

【English Translation】 English version The preacher should possess ten merits: 1. Fearlessness in the Dharma. 2. A voice that is not hoarse, no sweating under the armpits, and no loss of mindfulness in recitation. 3. The above four points make the speech skillful, and the language complete and perfect. 4. Accomplishment of the eight limbs (referring to the eight practices of precepts, concentration, wisdom, etc.), complete speech, and preaching in the assembly. 5. Skillful in expedient preaching. That is, using twenty skillful means to proclaim the true Dharma, such as being timely and earnest. 6. Fully accomplished in practicing the Dharma in accordance with the Dharma. Not just taking listening as the ultimate, but acting according to what is said. 7. Complete in dignified conduct. When preaching, the hands and feet are not chaotic, the head does not shake, the face has no changes, the nose is not different, and the movements are dignified and orderly. 8. Courageous and diligent, always happy to hear the Dharma that has not been heard before, making the Dharma that has already been heard even clearer, not abandoning Yoga (meaning union or connection), not abandoning Manasikara (meaning attention or focusing), and the mind does not abandon inner Śamatha (meaning tranquility or cessation). 9. No weariness. That is, widely proclaiming the wonderful Dharma to the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), without physical or mental fatigue. 10. Possessing endurance. Even if scolded, ridiculed, or rebuked, one should never retaliate. If despised, one should not become angry or resentful, and so on. Those who listen to the Dharma, when the Dharma master proclaims the true Dharma, should settle others and cause them to listen with reverence and without inversion. This can be achieved through one reason, or even ten reasons: 1. Listening to the Dharma with reverence, one can immediately realize benefits and happiness. There are four situations, as described in the Dharma section of the 'Bodhisattva-bhumi'. 2. One virtue can establish all Dharmas, being free from various faults and possessing great meaning. Two, the efforts made by the preacher and the listener will have excellent rewards. 3. One, it can cause sentient beings to abandon evil destinies. Two, it can attain good destinies. Three, it can quickly lead to the cause of Nirvana (meaning liberation). These three things must be obtained through reverent listening. 4. One, it can well understand the Sutras (meaning scriptures) and other classics. Two, such true Dharma can cause sentient beings to abandon all evils and embrace all good. If one is good at listening, one can accept and abandon. Three, by abandoning and accepting, one can abandon the future suffering caused by evil causes. Four, one can quickly attain Nirvana. 5. One, thinking that I should now hear the Dharma that has not been heard before. Two, after hearing, conduct research. Three, one should cut off doubts. Four, discard various views. Five, I should use wisdom to understand all profound meanings. This shows three wisdoms. The first two show learning wisdom, the middle two show thinking wisdom, and the last one shows cultivation wisdom. 6. One, for the sake of reverence.

報大師恩德。謂佛為我行於無量難行苦行。求得此法雲何今者而不聽聞。二觀自義利。三究竟能離一切熱惱。四善順正儀。五易可見了。六諸聰慧者內證所知。七者。謂我當集七種正法知法知義乃至廣說尊卑差別。八者。一佛法易得乃至亦為旃荼羅等而開示故。二易學行住坐臥皆得修故。三能引發增上生果決定勝果。四初善五中善六后善七感現樂果。八引后樂故。九者。謂能解脫九種世間逼迫事故。一能出生死大牢獄故。二永斷貪等堅牢縛故。三棄捨七財貧。建立七財富故。四超度善行聞正法儉。建立善行聞正法豐故。五滅無明闇起智明故。六度四暴流升涅槃岸故。七究竟能療煩惱病故。八解脫一切貪愛罥故。九能度無始生死曠野稠林行故。十者。一恭敬聽法得思擇力。由此能受聞法勝利。如法求財不以非法。深見過患而受用之乃至第十能引一切世間出世間靜慮解脫等持等至。廣如彼說。說者聽者先住上法方可說聽。若不住此徒設劬勞終無大果。

將贊經文略以四門解釋。一敘經宗旨。二顯經體性。三彰經勝德。四釋經本文。

敘經宗旨者佛滅度后九百年間有應真大士。厥名清辨。身同數論之儀。示無朋黨之執。心處釋迦之理宗無偏滯之情。時人號為妙吉祥菩薩。神異聖德廣如別記。彼造掌珍論云。凡所

【現代漢語翻譯】現代漢語譯本報答大師的恩德。想到佛陀爲了我經歷了無數艱難困苦的修行，才求得這佛法，如今怎麼能不聽聞呢？二、觀察這佛法對自己的利益。三、究竟能夠遠離一切熱惱。四、善於順應正法儀軌。五、容易理解明白。六、諸位聰慧之人可以通過內在的證悟而知曉。七、想到我應當聚集七種正法，知法、知義，乃至廣泛地瞭解尊卑差別。八、一、佛法容易獲得，乃至為旃荼羅（Candala，賤民）等人都開示佛法。二、容易學習，行住坐臥都可以修習。三、能夠引發增上生果（Abhyudaya-phala，人天善趣的果報）和決定勝果（Nihsreyasa-phala，解脫輪迴的果報）。四、初善、五、中善、六、后善、七、感得現世安樂的果報。八、引導來世的安樂。九、能夠解脫九種世間的逼迫事故。一、能夠脫離生死的大牢獄。二、永遠斷除貪婪等堅固的束縛。三、捨棄七種貧乏，建立七種財富。四、超越善行和聽聞正法的匱乏，建立善行和聽聞正法的豐盛。五、滅除無明的黑暗，生起智慧的光明。六、度過四種瀑流（四暴流：欲流、有流、見流、無明流），登上涅槃的彼岸。七、究竟能夠治療煩惱的疾病。八、解脫一切貪愛的羅網。九、能夠度過無始以來的生死曠野稠林。十、一、恭敬聽法能夠獲得思擇的力量，由此能夠接受聽聞佛法的勝利。如法求財，不以非法手段。深刻地認識到過患而受用財物，乃至第十，能夠引導一切世間和出世間的靜慮、解脫、等持、等至。詳細內容如彼處所說。說法者和聽法者首先安住于殊勝之法，才可以說法和聽法。如果不住於此，徒勞無功，終究沒有大的果報。將要讚歎的經文，略以四門來解釋：一、敘述經文的宗旨。二、彰顯經文的體性。三、闡明經文的殊勝功德。四、解釋經文的本文。敘述經文的宗旨：佛陀滅度后九百年間，有應真大士，他的名字叫清辨（Bhavaviveka）。他的外形如同數論派（Samkhya）的修行者，展現出不結黨營私的操守，內心遵循釋迦牟尼佛的理宗，沒有絲毫的偏頗和滯礙。當時的人們稱他為妙吉祥菩薩（Manjushri）。他的神異聖德，廣泛地記載在其他的傳記中。他造了《掌珍論》（Tarkajvala），其中說，凡是……

【English Translation】 English version Repaying the kindness of the great teacher. Thinking that the Buddha underwent immeasurable difficult and painful practices for my sake to obtain this Dharma, how can I not listen to it now? Second, observe the benefits of this Dharma for oneself. Third, ultimately be able to be free from all heat and vexation. Fourth, be good at conforming to the proper Dharma rituals. Fifth, be easy to understand and comprehend. Sixth, all wise people can know through inner realization. Seventh, thinking that I should gather seven kinds of right Dharma, knowing the Dharma, knowing the meaning, and even widely understanding the differences between superiors and inferiors. Eighth, first, the Buddha-dharma is easy to obtain, and even for Candalas (outcastes) and others, the Buddha-dharma is taught. Second, it is easy to learn, and one can practice while walking, standing, sitting, and lying down. Third, it can bring about the fruits of Abhyudaya-phala (the results of good destinies in the human and heavenly realms) and Nihsreyasa-phala (the results of liberation from samsara). Fourth, initially good, fifth, intermediately good, sixth, subsequently good, seventh, experiencing the results of present happiness. Eighth, guiding future happiness. Ninth, being able to liberate from nine kinds of worldly oppressive events. First, being able to escape from the great prison of birth and death. Second, forever cutting off the firm bonds of greed and the like. Third, abandoning the seven poverties and establishing the seven riches. Fourth, transcending the scarcity of good deeds and hearing the right Dharma, and establishing the abundance of good deeds and hearing the right Dharma. Fifth, extinguishing the darkness of ignorance and arousing the light of wisdom. Sixth, crossing the four floods (the four torrents: the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance) and ascending to the shore of Nirvana. Seventh, ultimately being able to cure the diseases of afflictions. Eighth, liberating from all snares of greed and love. Ninth, being able to cross the beginningless wilderness and dense forest of birth and death. Tenth, first, respectfully listening to the Dharma can obtain the power of discernment, and thereby be able to receive the victory of hearing the Dharma. Seeking wealth according to the Dharma, not by illegal means. Deeply recognizing the faults and enjoying wealth, and even tenth, being able to guide all worldly and supramundane meditative concentrations, liberations, samadhi, and samapatti. Detailed content is as said there. The speaker and the listener must first abide in the superior Dharma before they can speak and listen to the Dharma. If one does not abide in this, it is futile labor and ultimately there is no great reward. The sutra text to be praised will be explained briefly in four sections: First, narrating the purpose of the sutra. Second, manifesting the nature of the sutra. Third, elucidating the excellent virtues of the sutra. Fourth, explaining the text of the sutra itself. Narrating the purpose of the sutra: Nine hundred years after the Buddha's Parinirvana, there was a great Arhat named Bhavaviveka. His appearance was like that of a Samkhya practitioner, showing the integrity of not forming factions, and his mind followed the rational principles of Shakyamuni Buddha, without any bias or stagnation. People at that time called him Manjushri Bodhisattva. His miraculous and sacred virtues are widely recorded in other biographies. He composed the Tarkajvala, in which he said, 'Whatever...'

知境略有二種。一者有為二者無為。以諸愚夫不正覺了勝義諦理有為無為無顛倒性。妄執諸法自性差別。增益種種邪見罥網。如世有一無智畫師畫作可畏藥刃鬼像或女人像。眩目亂意謂為實有。執實有故自起驚怖。或生貪染于彼境界眾多計度。增長分別諸見罥網。若正覺知勝義諦理有為無為無顛倒性。爾時如世有智畫師不執彼為真實自性。非如前說有為無為境界差別以自纏裹如蠶處繭。彼非有故無分別慧趣入行成然證出世無分別智。要須積集能壞一切邪見眼膜。無倒觀空安繕那藥。如是積集無倒觀空。要藉能遣一切所緣自性聞慧故。應聽此般若深經。依此所說以為宗者真性有為空如幻。緣生故。無為無有實不起似空花。此中世俗許少分有。若依勝義一切皆空。此中畫師有智無智怖染譬喻。喻佛菩薩一切異生。自業所招返生憎愛。智者知畫俱于平等不生怖染。彌勒中邊頌曰虛妄分別有於此。二都無。此中唯有空于彼亦有此。故說一切法非空非不空。有無及有故是即契中道。此以無所執有有無為。以為宗廣如常說。

二顯經體性者。般若有五。一者實相。二者觀照。三者文字。四者境界。謂真俗二諦。五者眷屬謂一切福智如開題中已略顯示。經體有二。一者文二者義。文字是文。四種是義。實相是般若性。觀照是般

【現代漢語翻譯】現代漢語譯本知境略有兩種：一者有為，二者無為。由於那些愚昧的人不能正確覺悟勝義諦的道理，認為有為和無為沒有顛倒的自性，所以妄自執著諸法的自性差別，增添種種邪見的羅網。就像世上有一個沒有智慧的畫師，畫出可怕的藥叉鬼像或者女人像，使人眼花繚亂，誤以為是真實存在的。因為執著認為是真實存在的，所以自己產生驚恐，或者產生貪戀，對那些境界進行諸多揣測，增長分別的各種見解羅網。如果能夠正確覺悟勝義諦的道理，明白有為和無為沒有顛倒的自性，那麼就像世上有智慧的畫師，不會執著那些是真實自性。不會像前面所說的那樣，被有為和無為的境界差別所纏繞，就像蠶作繭自縛。因為那些不是真實存在的，所以能夠以無分別的智慧趣入修行，成就並且證得出世間的無分別智。要必須積聚能夠摧毀一切邪見眼膜的、無倒觀空的安繕那藥（眼藥）。像這樣積聚無倒觀空，要憑藉能夠遣除一切所緣自性的聞慧，所以應該聽聞這部般若深經。依據這部經所說的作為宗旨，真性有為如幻，因為是緣起而生。無為沒有真實，不生起，就像空中的花朵。這裡世俗諦允許少部分存在，如果依據勝義諦，一切都是空。這裡畫師有智慧和沒有智慧，以及驚恐和貪戀的譬喻，比喻佛、菩薩和一切凡夫俗子，因為各自的業力招感而產生憎恨和愛戀。有智慧的人知道畫作都是平等的，不會產生驚恐和貪戀。《彌勒中邊分別論頌》說：『虛妄分別存在於此，二者完全不存在。這裡只有空，在那裡也有此空。』所以說一切法非空非不空，有和無以及有，這就是契合中道。這是以無所執著有有無為宗旨，詳細內容如常所說。二、顯經體性者。般若有五種：一者實相般若，二者觀照般若，三者文字般若，四者境界般若，指真諦和俗諦，五者眷屬般若，指一切福德和智慧，就像在開篇的題目中已經略微顯示的那樣。經的體性有兩種：一者是文字，二者是義理。文字是文，四種般若是義。實相是般若的自性，觀照是般若的作用。

【English Translation】 English version The knowledge of realms is broadly of two types: one is conditioned (有為, yǒu wéi), and the other is unconditioned (無為, wú wéi). Because foolish beings do not correctly awaken to the truth of the ultimate meaning (勝義諦, shèng yì dì), they consider conditioned and unconditioned things to not have an inverted nature. They falsely cling to the self-nature differences of all dharmas, increasing various nets of wrong views. It is like a foolish painter in the world who paints a frightening image of a Yaksha demon or a woman, dazzling and confusing the mind, thinking it is real. Because they cling to it as real, they themselves become frightened or develop greed, speculating much about those realms, increasing and differentiating various nets of views. If one correctly awakens to the truth of the ultimate meaning, understanding that conditioned and unconditioned things do not have an inverted nature, then it is like a wise painter in the world who does not cling to those things as having a real self-nature. They are not entangled by the differences between conditioned and unconditioned realms as described earlier, like a silkworm trapped in its cocoon. Because those things are not real, they can enter into practice with non-discriminating wisdom, achieving and realizing transcendent non-discriminating wisdom. It is necessary to accumulate the 'anjan' (安繕那, ān shàn nà) medicine of non-inverted contemplation of emptiness, which can destroy all membranes of wrong views. Accumulating non-inverted contemplation of emptiness in this way relies on the wisdom of hearing that can dispel the self-nature of all objects of perception. Therefore, one should listen to this profound Prajna Sutra. Taking what is said in this sutra as its principle, the true nature of conditioned things is like an illusion because it arises from conditions. The unconditioned is not real and does not arise, like flowers in the sky. Here, the conventional truth (世俗諦, shì sú dì) allows for a small portion of existence, but according to the ultimate truth (勝義諦, shèng yì dì), everything is empty. Here, the metaphors of the painter with and without wisdom, and of fear and greed, are used to represent Buddhas, Bodhisattvas, and all ordinary beings, who experience hatred and love due to their own karma. The wise know that the paintings are all equal and do not generate fear or greed. The Madhyāntavibhāga-kārikā (中邊分別論頌, Zhōng biān fēnbié lùn sòng) by Maitreya (彌勒, Mílè) says: 'False discrimination exists here, but both do not exist at all. Here, there is only emptiness, and there is also this emptiness there.' Therefore, it is said that all dharmas are neither empty nor not empty, having existence and non-existence, and having existence, which is in accordance with the Middle Way. This takes non-attachment to existence, non-existence, and existence as its principle, as explained in detail elsewhere. 2. Revealing the nature of the Sutra's essence. Prajna has five aspects: 1. Reality (實相, shí xiàng), 2. Contemplation (觀照, guān zhào), 3. Words (文字, wén zì), 4. Realm (境界, jìng jiè), referring to the two truths (真俗二諦, zhēn sú èr dì), and 5. Retinue (眷屬, juàn shǔ), referring to all merit and wisdom, as briefly shown in the opening title. The essence of the Sutra has two aspects: 1. Words, and 2. Meaning. Words are the text, and the four Prajnas are the meaning. Reality is the nature of Prajna, and contemplation is the function of Prajna.

若相。文字是般若因。境界是般若境。眷屬是般若伴。故此五種皆名般若。龍猛釋言。就勝義諦一切皆空。教既無教無不教。體亦無體無不體。于俗諦中亦可說有。句言章論聲為教體廣如清辨般若燈說。護法釋言。教體有四。一攝相歸性體。般若論說。應化非真佛亦非說法者。說法不二取無說離言相。此經下言。一切有情及法皆即真如故。甚深般若波羅蜜多亦即真如。無垢稱言。文字性離。無有文字。是即解脫。解脫相者即諸法也。又一切法亦如也。故知教體性即真如。二攝余歸識體故。十地言。三界唯心。二十唯識言。謂余相續識差別故令余相續差別識生展轉互為增上緣。故說者聽者心為教體。三攝假隨實體。對法論說。成所引聲者謂諸聖所說。故知但取聲為教體。攝名等假法隨實聲說故。四相用別論體。能說法者識上所現聲名句文以為教體。以假及實為教體故。十地論云。說者聽者俱以二事而得究竟。一者聲二善字。由熏習力唯識變力于說法者識心之上聚集現故。如別章說不能煩引。

三彰經勝德者。此經總名般若理趣。準義名別有十四種。一此一切法甚深微妙清凈法門。若聞已信受得八勝果。一乃至當坐妙菩提座一切障蓋皆不能染。謂煩惱障業障法障雖多積集而不能染。二雖造種種極重惡業而易消滅。三

【現代漢語翻譯】現代漢語譯本：若相（如果存在表相）。文字是般若（prajna，智慧）的因。境界是般若的境。眷屬是般若的伴。因此這五種都可稱為般若。龍猛（Nagarjuna）解釋說，就勝義諦（paramārtha-satya，最高真理）而言，一切皆空。教義既非有教也非無教。本體既非有體也非無體。在世俗諦（saṃvṛti-satya，相對真理）中，也可以說是存在的。句、言、章、論的聲音是教義的本體，詳細內容如清辨（Bhavaviveka）的《般若燈論》所說。護法（Dharmapala）解釋說，教義的本體有四種：一、攝相歸性體。般若論說：『應化非真佛，亦非說法者。說法不二取，無說離言相。』此經下面說：『一切有情及法皆即真如（tathātā）故。甚深般若波羅蜜多（prajñāpāramitā，圓滿的智慧）亦即真如。』《無垢稱經》（Vimalakīrti Nirdeśa Sūtra）說：『文字性離，無有文字，是即解脫。解脫相者即諸法也。』又一切法亦如也。因此可知教義的本體，其自性就是真如。二、攝余歸識體。如《十地經》（Daśabhūmika Sūtra）所說：『三界唯心。』《二十唯識論》（Vimsatika）說：『謂余相續識差別故，令余相續差別識生，展轉互為增上緣。』因此說者和聽者的心是教義的本體。三、攝假隨實體。《對法論》（Abhidharma）說：『成所引聲者，謂諸聖所說。』因此可知只是取聲音作為教義的本體。攝取名稱等假法，跟隨真實的聲音而說。四、相用別論體。能說法者的意識上所顯現的聲音、名稱、語句、文字作為教義的本體。因為以假和實作為教義的本體。《十地論》說：『說者和聽者都通過兩件事而得到究竟：一是聲音，二是善字。』由於熏習的力量和唯識（Vijñānavāda）變現的力量，在說法者的識心之上聚集顯現。如同其他章節所說，不再繁瑣地引用。三、彰顯此經的殊勝功德。此經總名為般若理趣。按照意義來區分，別名有十四種。一是此一切法甚深微妙清凈法門。如果聽聞后信受，可以得到八種殊勝的果報。一是乃至當坐妙菩提座（bodhimaṇḍa，菩提座）時，一切障蓋都不能染污。指的是煩惱障、業障、法障雖然積聚很多，也不能染污。二是雖然造作種種極重的惡業，也容易消滅。三是……

【English Translation】 English version: If there is an appearance. Words are the cause of prajna (wisdom). Realms are the environment of prajna. Retinue are the companions of prajna. Therefore, these five are all called prajna. Nagarjuna (Long Meng) explains that, in terms of paramārtha-satya (ultimate truth), everything is empty. The teachings are neither teachings nor non-teachings. The essence is neither essence nor non-essence. In terms of saṃvṛti-satya (conventional truth), it can also be said to exist. Sentences, words, chapters, and the sound of treatises are the essence of the teachings, as detailed in Bhavaviveka's 'Prajnapradipa' (Commentary on the Heart Sutra). Dharmapala (Hu Fa) explains that there are four aspects to the essence of the teachings: 1. The essence of encompassing phenomena and returning to nature. The Prajna Treatise says: 'The manifested and transformed are not the true Buddha, nor are they the speakers of the Dharma. Speaking of the Dharma is non-dual, without grasping, and beyond words and appearances.' This sutra says below: 'All sentient beings and dharmas are identical to tathātā (suchness). The profound prajñāpāramitā (perfection of wisdom) is also tathātā.' The Vimalakīrti Nirdeśa Sūtra says: 'The nature of words is detachment; there are no words. This is liberation. The characteristic of liberation is all dharmas.' Furthermore, all dharmas are also suchness. Therefore, it can be known that the essence of the teachings is tathātā. 2. The essence of encompassing the rest and returning to consciousness. As the Daśabhūmika Sūtra (Ten Stages Sutra) says: 'The three realms are only mind.' The Vimsatika (Twenty Verses) says: 'Because of the differences in the remaining continuous consciousness, the differences in the remaining continuous consciousness arise, mutually acting as the dominant condition.' Therefore, the mind of the speaker and the listener is the essence of the teachings. 3. The essence of encompassing the provisional and following the real. The Abhidharma says: 'The sound that is accomplished and drawn forth refers to what the sages speak.' Therefore, it can be known that only sound is taken as the essence of the teachings. Encompassing names and other provisional dharmas, following the real sound to speak. 4. The essence of separately discussing the characteristics and functions. The sound, names, sentences, and words manifested in the consciousness of the one who can speak the Dharma are taken as the essence of the teachings. Because both the provisional and the real are taken as the essence of the teachings. The Daśabhūmika Sūtra says: 'Both the speaker and the listener attain ultimate realization through two things: one is sound, and the other is good words.' Due to the power of habituation and the power of Vijñānavāda (consciousness-only) transformation, they gather and manifest on the mind of the speaker. As other chapters say, I will not quote them tediously. 3. Manifesting the excellent virtues of this sutra. The general name of this sutra is the rationale of prajna. According to the meaning, there are fourteen other names. One is this profound, subtle, and pure Dharma gate of all dharmas. If one hears and believes it, one can obtain eight excellent results. One is that even when sitting on the bodhimaṇḍa (seat of enlightenment), all obstacles cannot defile one. This refers to the fact that although afflictions, karmic obstacles, and Dharma obstacles accumulate greatly, they cannot defile one. Two is that although one has committed various extremely heavy evil deeds, they are easily eradicated. Three is...

不墮惡趣。四若能受持日日讀誦精勤無間。如理思惟彼於此生定得一切法平等性金剛等持。五於一切法皆得自在。六恒受一切勝妙喜樂。七當經十六大菩薩生定得如來執金剛性。八疾證無上正等菩提。二者寂靜法性現等覺門。若有聞已信解受持讀誦修習得二勝果。一乃至當坐妙菩提座雖造一切極重惡業。而能超越一切惡趣。二疾證無上正等菩提。三者調伏眾惡普勝法門。若有聞已信解受持讀誦修習得四勝果。一假使殺害三界所有一切有情。而不由斯墮于地獄傍生鬼界。以能調伏一切煩惱及隨煩惱惡業等故。二常生善趣受勝妙樂。三修諸菩薩摩訶薩行。四疾證無上正等菩提。四者平等智印清凈法門。若有聞已信解受持讀誦修習得三勝果。一雖住一切貪瞋癡等客塵煩惱垢穢聚中。而猶蓮花不為一切客塵垢穢過失所染。二常能修習菩薩勝行。三疾證無上正等菩提。五者灌頂法門得二勝果。六者如來智印金剛法門得五勝果。七者離諸戲論輪字法門得二勝果。八者入廣大輪平等性法門得二勝果。九者真凈供養無上法門得二勝果。十者能善調伏智藏法門得六種果。十一者性平等性最勝法門得三勝果。十二者一切有情住持遍滿勝藏法門得二勝果。十三者無邊無際究竟理趣金剛法門得三勝果。十四者甚深理趣最勝法門。能受持者有十八

【現代漢語翻譯】現代漢語譯本不墮惡趣：四、如果能夠受持、日日讀誦、精勤無間斷，如理思惟，那麼此生必定獲得一切法平等性金剛等持（Samādhi，三昧）。五、於一切法皆得自在。六、恒常領受一切殊勝美妙的喜樂。七、當經歷十六大菩薩的生命后，必定獲得如來執金剛性（Vajrapāṇi nature）。八、迅速證得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）。二者，寂靜法性現等覺門：如果有人聽聞后，信解、受持、讀誦、修習，能獲得兩種殊勝的果報。一、乃至當要坐在妙菩提座時，即使造作一切極重的惡業，也能超越一切惡趣（惡道）。二、迅速證得無上正等菩提。三者，調伏眾惡普勝法門：如果有人聽聞后，信解、受持、讀誦、修習，能獲得四種殊勝的果報。一、假使殺害三界所有一切有情（sentient beings），也不會因此墮入地獄、傍生、鬼界，因為能夠調伏一切煩惱以及隨煩惱惡業等。二、常生善趣，領受殊勝美妙的快樂。三、修習諸菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的行持。四、迅速證得無上正等菩提。四者，平等智印清凈法門：如果有人聽聞后，信解、受持、讀誦、修習，能獲得三種殊勝的果報。一、即使安住於一切貪瞋癡等客塵煩惱垢穢的聚集之中，卻猶如蓮花一般，不被一切客塵垢穢的過失所染污。二、常能修習菩薩殊勝的行持。三、迅速證得無上正等菩提。五者，灌頂法門，得兩種殊勝果報。六者，如來智印金剛法門，得五種殊勝果報。七者，離諸戲論輪字法門，得兩種殊勝果報。八者，入廣大輪平等性法門，得兩種殊勝果報。九者，真凈供養無上法門，得兩種殊勝果報。十者，能善調伏智藏法門，得六種果報。十一者，性平等性最勝法門，得三種殊勝果報。十二者，一切有情住持遍滿勝藏法門，得兩種殊勝果報。十三者，無邊無際究竟理趣金剛法門，得三種殊勝果報。十四者，甚深理趣最勝法門。能受持者有十八……

【English Translation】 English version Not falling into evil destinies: 4. If one can uphold, recite daily, diligently and without interruption, and contemplate accordingly, then in this life one will definitely attain the Sameness of All Dharmas, Vajra Samādhi (Samādhi, concentration). 5. Attaining freedom in all dharmas. 6. Constantly experiencing all supreme and wonderful joy and happiness. 7. After passing through the lives of sixteen great Bodhisattvas, one will definitely attain the Vajrapāṇi nature (Vajrapāṇi nature). 8. Quickly attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Secondly, the Door of Manifest Enlightenment of the Tranquil Dharma-nature: If someone hears, believes, understands, upholds, recites, and practices it, they will obtain two supreme results. 1. Even when about to sit on the wondrous Bodhi seat, although having committed all extremely heavy evil deeds, one can transcend all evil destinies (evil realms). 2. Quickly attaining Anuttarā-samyak-saṃbodhi. Thirdly, the Dharma Method of Subduing All Evils and Universal Victory: If someone hears, believes, understands, upholds, recites, and practices it, they will obtain four supreme results. 1. Even if one were to kill all sentient beings (sentient beings) in the three realms, one would not fall into hell, the realm of animals, or the realm of ghosts because one can subdue all afflictions and secondary afflictions, evil karma, etc. 2. Constantly being born in good destinies, experiencing supreme and wonderful happiness. 3. Practicing the conduct of all Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas). 4. Quickly attaining Anuttarā-samyak-saṃbodhi. Fourthly, the Dharma Method of Pure Equality Wisdom Seal: If someone hears, believes, understands, upholds, recites, and practices it, they will obtain three supreme results. 1. Even dwelling in the midst of the accumulation of all defilements such as greed, hatred, and delusion, like a lotus flower, one is not stained by the faults of all defilements. 2. Constantly being able to practice the supreme conduct of a Bodhisattva. 3. Quickly attaining Anuttarā-samyak-saṃbodhi. Fifthly, the Abhiṣeka (Initiation) Dharma Method, obtaining two supreme results. Sixthly, the Tathāgata Wisdom Seal Vajra Dharma Method, obtaining five supreme results. Seventhly, the Dharma Method of the Wheel of Letters Free from All Conceptual Proliferation, obtaining two supreme results. Eighthly, the Dharma Method of Entering the Vast Wheel of Equality Nature, obtaining two supreme results. Ninthly, the Supreme Dharma Method of True and Pure Offering, obtaining two supreme results. Tenthly, the Dharma Method of Skillfully Subduing the Treasury of Wisdom, obtaining six results. Eleventhly, the Supreme Dharma Method of the Equality of Nature, obtaining three supreme results. Twelfthly, the Dharma Method of the Victorious Treasury Abiding and Pervading All Sentient Beings, obtaining two supreme results. Thirteenthly, the Vajra Dharma Method of Boundless and Ultimate Principle, obtaining three supreme results. Fourteenthly, the Supreme Dharma Method of Profound Principle. Those who can uphold it have eighteen...

勝德。一一切障滅。二隨心所欲無不成辨。三是諸佛母。四能誦持者一切罪滅。五常見諸佛。六得宿住智。七若有情類未多佛所植眾善根。久發大愿。於此般若波羅蜜多甚深理趣最勝法門不能聽聞書寫讀誦供養恭敬思惟修習。要多佛所植眾善根。久發大愿。乃能於此甚深理趣最勝法門。下至聽聞一句一字。況能具足讀誦受持。八若諸有情供養恭敬尊重讚歎八十殑伽沙等俱胝那庾多佛。乃能具足聞此般若波羅蜜多甚深理趣。乃至十三諸天常隨擁護。十四終不橫死。十五不枉遭衰患。十六諸佛菩薩常共護持令一切時善增惡減。十七于諸佛土隨愿往生。十八乃至菩提不墮惡趣。諸有情類受持此經定獲無邊勝利功德。我今略說如是少分。

四釋經本文者。

經曰。如是我聞。

述曰。於此經中略有三分。初從如是乃至圓滿清白梵行。是序分也。爾時世尊為諸菩薩說一切法甚深微妙乃至略說如是少分。是正宗分也。時薄伽梵乃至奉行。是流通分也。佛地三名科。與古來別如彼論說。今解三別。一文前由致述分。二應機廣說分。三感悟修行分。此之三科今古名字隨義應悉。就初分中依天親菩薩燈論偈中分之為六。彼云。前三明弟子后三證師說。第一如是弟子之信。如是之言今說不虛。第二我聞顯非傳受。第三一

【現代漢語翻譯】現代漢語譯本勝德：一、一切障礙消滅。二、隨心所欲，沒有不能成就的。三、是諸佛之母。四、能夠誦持此經者，一切罪業消滅。五、常常見到諸佛。六、獲得宿命通的智慧。七、如果有情眾生沒有在眾多佛那裡種下深厚的善根，長期發下大愿，對於這《般若波羅蜜多》（Prajnaparamita，智慧到彼岸）甚深道理和最殊勝的法門，不能聽聞、書寫、讀誦、供養、恭敬、思惟、修習。一定要在眾多佛那裡種下深厚的善根，長期發下大愿，才能對於這甚深道理和最殊勝的法門，哪怕是聽聞一句一字。更何況能夠完整地讀誦受持。八、如果諸位有情供養、恭敬、尊重、讚歎八十殑伽沙（Ganges sands，恒河沙）等俱胝（koti，千萬）那庾多（nayuta，萬億）佛，才能完整地聽聞這《般若波羅蜜多》甚深道理。乃至十三、諸天常常隨身擁護。十四、終究不會橫死。十五、不會枉遭衰敗患難。十六、諸佛菩薩常常共同護持，使一切時節善業增長，惡業減少。十七、在諸佛國土，隨自己的願望往生。十八、乃至證得菩提（bodhi，覺悟）之前，不墮入惡道。諸位有情受持此經，必定獲得無邊的勝利和功德。我現在略微說出這樣少許部分。

四、解釋經文的本文。

經文說：『如是我聞。』

論述說：在這部經中，大致有三個部分。最初從『如是』乃至『圓滿清白梵行』，是序分。『爾時世尊為諸菩薩說一切法甚深微妙』乃至『略說如是少分』，是正宗分。『時薄伽梵』乃至『奉行』，是流通分。佛地的三種科判，與古來的不同，如彼論所說。現在解釋三種區別：一、文前由致述分。二、應機廣說分。三、感悟修行分。這三種科判，今古名字隨著意義應該全部知曉。就最初的序分中，依據天親菩薩（Vasubandhu）的《燈論》偈頌中，將它分為六個部分。其中說：『前三說明弟子的，后三證明老師說的。』第一，『如是』是弟子之信，『如是』這句話現在說是不虛假的。第二，『我聞』顯示不是傳授的。第三，一

【English Translation】 English version Supreme Virtue: 1. All obstacles are eliminated. 2. Whatever one desires is accomplished without fail. 3. It is the mother of all Buddhas. 4. Those who recite and uphold it will have all their sins eradicated. 5. They will constantly see all the Buddhas. 6. They will attain the wisdom of knowing past lives. 7. If sentient beings have not planted deep roots of goodness in the presence of many Buddhas and have not made great vows for a long time, they cannot hear, write, read, recite, make offerings to, respect, contemplate, or practice this profound and supreme Dharma gate of the Prajnaparamita (Perfection of Wisdom). It is necessary to plant deep roots of goodness in the presence of many Buddhas and make great vows for a long time in order to hear even a single phrase or word of this profound and supreme Dharma gate, let alone fully read, recite, and uphold it. 8. If sentient beings make offerings to, respect, honor, and praise eighty Ganges sands (Ganges sands) of kotis (koti, ten million) of nayutas (nayuta, hundred thousand trillions) of Buddhas, they will be able to fully hear this profound principle of the Prajnaparamita. Furthermore, 13. the gods will always protect them. 14. They will never die an untimely death. 15. They will not suffer misfortune in vain. 16. All Buddhas and Bodhisattvas will constantly protect them, causing good to increase and evil to decrease at all times. 17. They will be reborn in the Buddha-lands according to their wishes. 18. Until they attain Bodhi (bodhi, enlightenment), they will not fall into the evil realms. Sentient beings who uphold this sutra will surely obtain boundless victory and merit. I will now briefly describe such a small portion.

Explaining the main text of the sutra.

The sutra says: 'Thus I have heard.'

The commentary says: In this sutra, there are roughly three parts. The beginning, from 'Thus' to 'perfect, pure, and virtuous conduct,' is the introduction. 'At that time, the World Honored One spoke to the Bodhisattvas about the profound and subtle nature of all dharmas' to 'briefly describe such a small portion' is the main section. 'At that time, the Bhagavan' to 'practice accordingly' is the transmission section. The three divisions of the Buddha-ground differ from those of the past, as stated in that treatise. Now, explaining the three differences: 1. The introductory section before the text. 2. The extensive explanation in response to the audience. 3. The section on awakening and practice. These three divisions, with their names from past and present, should all be understood according to their meanings. Within the initial introductory section, based on the verses of Vasubandhu's (Vasubandhu) 'Lamp Commentary,' it is divided into six parts. It says: 'The first three explain the disciples, the last three prove the teacher's words.' First, 'Thus' is the disciple's faith; the word 'Thus' now says it is not false. Second, 'I have heard' shows that it is not a transmission. Third, one

時聞法有時也。智度論云。說時方人令生信故。四主五處六機。今依佛地論初分有五。一總顯已聞。如是我聞。二時三主四處五機。今依此經開之為六。前五如佛地。第六嘆法有十勝德。宣說正法初中后善等。然此序述佛教安置亦是佛說。集法經云。阿難問四事。以何為師依何法住。如何治惡性經首置何言。佛言戒能訓誨可以為師。念處破倒依之而住。梵法默伏彼惡人。一切經初皆標六事。初是正行次是正解后辨治障修解行之緣。然此三門必依聖教故。但四問不減不增。智度論云。阿㝹樓馱教阿難請四事。大悲經說優波離教。今謂二人同教。又廣明結集因緣。如別抄記。真諦云。微細律明。阿難升座出法藏時。身如諸佛具諸相好。今勘集藏傳亦作此說。下座之時複本之形。眾疑有三。一疑佛慈悲從涅槃起更說妙法。二疑有佛從他方來住此說法。三疑阿難轉身成佛為眾說法。故經初言如是我聞。為令生信。言如是者法花注云。如是感應之瑞。如以順機受名。是以無非立稱。眾生以無非為感。如來以順機為應。傳經者以名教出于感應故云如是。此應肇公解也。又注無量義經言。至人說法但為顯如。唯如為是故言如是。瑤公云。以離五謗名為如是。前四句離增益等謗。第五如是此經因果非非有非非無名戲論謗。第四句名愚癡

謗。光宅云。如是將傳所聞。前題舉一部也。如是一部經義我親從佛聞。即為我聞作呼徹也。梁武帝云。如是如斯之言是佛所說故言如是。上來五解並是吉藏法師之所引也。真諦及長耳皆云。如是有三。一就佛。三世諸佛共說不異名如。以同說故稱是。由斯可信以同說故。二就理明。諸法實相古今不異故名為如。如如而說故稱為是。既稱理言不增不減決定可信故稱如是。三就人。以阿難望佛教所傳不異故名為如。無非曰是。此上三解凈法師等之所引也。又解。如是之言標一部之玄宗即真俗二諦。真為如俗為是。欲顯所詮不異二故。又所言順理曰如。遮其虛妄為是。又顯詮於二智教為二智之因。如所有性為如盡所有性為是。故下云一切智道相智一切相智是也。又標福智顯是二嚴之因福為如智為是也。又教順於理曰如依教修行為是。又境為如智為是。所乘能乘實相觀照以標首也。又如是者吉祥詞也。欲顯經首皆致此言。異外道等一切經初置阿憂二字。又如是者指斥詞也。指下一部之所明也。上來八解皆此方先德之所傳釋。又如是言依四義轉。一依譬喻。如有說言如是富貴如毗沙門。如是所傳所聞之法如佛所說。定為利樂方便之因。或當所說如是文句如我昔聞。二依教誨。如有說言汝當如是讀誦經論。此中如是遠即佛之教誨

【現代漢語翻譯】現代漢語譯本『謗』。光宅（指光宅寺，位於今南京）說：『像這樣將所聽聞的傳達下來。』前面的標題是總括整部經。『如是我聞』，意思是這部經的義理是我阿難親自從佛陀那裡聽聞的，即為『我聞』作呼應和徹底的解釋。梁武帝說：『「如是」這樣的說法，是因為是佛陀所說的，所以稱為「如是」。』以上五種解釋都是吉藏法師所引用的。真諦和長耳都說：『「如是」有三種含義。第一是就佛陀而言，三世諸佛共同宣說，沒有差異，所以稱為「如」。因為共同宣說，所以稱為「是」，由此可知其可信，因為是共同宣說的。第二是就理而言，諸法的實相古今不變，所以名為「如」。如實而說，所以稱為「是」。既然是依據真理而言，不增不減，決定可信，所以稱為「如是」。第三是就人而言，阿難希望他所傳達的佛教與佛陀所說沒有差異，所以名為「如」，沒有錯誤稱為「是」。』以上三種解釋是凈法師等人所引用的。還有一種解釋，『如是』這兩個字標示了一部經的玄妙宗旨，即真諦和俗諦。真為『如』，俗為『是』，想要顯示所詮釋的內容不異於二諦。又，所說符合真理稱為『如』，遮止虛妄稱為『是』。又，顯示詮釋二智的教法，是二智的因。『如所有性』為『如』，『盡所有性』為『是』。所以下面說『一切智』、『道相智』、『一切相智』就是這個意思。又，標示福智，顯示這是二種莊嚴的因，福為『如』，智為『是』。又，教法順應真理稱為『如』，依教修行稱為『是』。又，境為『如』，智為『是』，所乘和能乘都是實相觀照，以此作為開端。又，『如是』是吉祥的詞語，想要顯示經文開頭都使用這個詞語，區別于外道等一切經文開頭使用『阿憂』二字。又，『如是』是指示的詞語，指明下面一部經所要闡明的內容。以上八種解釋都是此方先德所傳釋的。又，『如是』這兩個字依據四種含義而轉變。一是依據譬喻，如有說『如是富貴如毗沙門（Vaiśravaṇa，佛教護法神，四大天王之一，又名多聞天王）』，像這樣所傳所聞的法如同佛陀所說，必定是利益安樂方便的因。或者當所說的像這樣的文句如同我過去所聽聞的。二是依據教誨，如有說『你應當像這樣讀誦經論』，此處的『如是』是傚法佛陀的教誨。

【English Translation】 English version 'Bàng'. Guangzhai (referring to Guangzhai Temple, located in present-day Nanjing) said: 'Like this, transmitting what has been heard.' The preceding title is a summary of the entire scripture. 'Thus I have heard' means that the meaning of this scripture is what I, Ānanda, personally heard from the Buddha, thus responding to and thoroughly explaining 'I have heard'. Emperor Wu of Liang said: 'The saying 'Thus it is' is because it was spoken by the Buddha, so it is called 'Thus it is'.' The above five explanations are all quoted by Dharma Master Jizang. Paramārtha and Cháng'ěr both said: ''Thus it is' has three meanings. First, with regard to the Buddha, the Buddhas of the three times speak in common without difference, so it is called 'Thus'. Because they speak in common, it is called 'it is', from which it can be known that it is credible because it is spoken in common. Second, with regard to the principle, the true nature of all dharmas is unchanging from ancient times to the present, so it is called 'Thus'. Speaking truthfully, it is called 'it is'. Since it is based on truth, without increase or decrease, it is definitely credible, so it is called 'Thus it is'. Third, with regard to the person, Ānanda hopes that the Buddhism he transmits is no different from what the Buddha said, so it is called 'Thus', and without error it is called 'it is'.' The above three explanations are quoted by Pure Dharma Master and others. There is also an explanation that the two words 'Thus it is' indicate the profound purpose of a scripture, namely the true and conventional truths. True is 'Thus', conventional is 'it is', wanting to show that what is explained is no different from the two truths. Also, what is said in accordance with truth is called 'Thus', and preventing falsehood is called 'it is'. Also, it shows that the teaching that explains the two wisdoms is the cause of the two wisdoms. 'Suchness as it is' is 'Thus', 'Suchness in its entirety' is 'it is'. Therefore, the following says that 'all-knowing wisdom', 'wisdom of the path', and 'all aspects of wisdom' are what it means. Also, it indicates merit and wisdom, showing that this is the cause of the two kinds of adornment, merit is 'Thus', wisdom is 'it is'. Also, the teaching that accords with truth is called 'Thus', and practicing according to the teaching is called 'it is'. Also, the realm is 'Thus', wisdom is 'it is', what is ridden and what can ride are both the contemplation of true nature, using this as the beginning. Also, 'Thus it is' is an auspicious word, wanting to show that the beginning of the scriptures all use this word, distinguishing it from the heretics and all the scriptures that begin with the two words 'Ā yōu'. Also, 'Thus it is' is a demonstrative word, indicating what the following scripture will clarify. The above eight explanations are all transmitted and explained by the virtuous predecessors of this land. Also, the two words 'Thus it is' change according to four meanings. One is based on metaphor, such as saying 'Such wealth as Vaiśravaṇa (a Buddhist guardian deity, one of the Four Heavenly Kings, also known as the King of Many Hearers)', like this, the Dharma transmitted and heard is like what the Buddha said, it must be the cause of beneficial and joyful means. Or when what is said is like this sentence, like what I have heard in the past. Two is based on teaching, such as saying 'You should recite the scriptures and treatises like this', here 'Thus it is' is emulating the Buddha's teaching.

。近即傳法者之教誨也或告時眾如是當聽我昔所聞。三依問答。如是我聞如是演說。謂有問言。汝當所說昔定聞耶。故此答言如是我聞。四依許可如有說言我當爲汝如是而思如是而作如是而說。謂結集時諸菩薩眾咸共請言。如汝所聞當如是說。傳法菩薩便許可言。如是當說如我所聞。或信可言。是事如是。謂如是法我昔曾聞。此事如是齊此當說定無有異。上來四解並佛地論親光菩薩等解。又如是者信順之辭。故智度論云。如是我聞生信也信受奉行生智也。信為能入智為能度。信為入法之初基智為究竟之玄術。信即所言之理順。順即師資之道成。由信故所說之法皆可順從。由順故說聽。二徒師資建立。於此信中略為十釋所。以須初令生信。一成唯識云。信如水清珠能清濁水。能治不信自性渾濁。所以兵食信三信不可棄。二瑜伽云。信為欲依欲為精進依。故入一切法欲為根本。作意所生觸所集起受所引攝。定為增上慧為最勝解脫為堅固。出離為後邊信既為欲依。所以初說。三學佛法者如大龍象以信為手。以舍為牙以念為頸以慧為頭。于其兩肩擔集善法。此乃大毗婆沙說也。四法為諸佛手信為眾生手。故俱舍言拔眾生出生死泥也。正宗既為佛手。序分生信則為眾生手。兩手相接故登彼岸出生死泥。次下兩解最勝軍王經意。五

【現代漢語翻譯】現代漢語譯本：接近傳法者的教誨，或者告知當時的聽眾說：『你們應當聽我過去所聽聞的。』三、依據問答。『如是我聞，如是演說。』這是因為有人提問說：『你將要說的，是過去確定聽聞過的嗎？』所以回答說『如是我聞』。四、依據許可。如有菩薩說：『我應當為你們這樣思考，這樣行動，這樣宣說。』這是說，結集佛經時，諸位菩薩共同請求說：『如你所聽聞的，應當這樣宣說。』傳法的菩薩便許可說：『應當像我所聽聞的那樣宣說。』或者表示確信說：『這件事是這樣的。』意思是說：『這樣的法，我過去曾經聽聞過，這件事就是這樣，到此為止應當這樣宣說，一定沒有差異。』以上四種解釋，是依據《佛地經論》親光菩薩等的解釋。另外，『如是』是信順的言辭。所以《智度論》說：『如是我聞，生起信心；信受奉行，生起智慧。』信心是進入佛法的初步基礎，智慧是達到究竟的玄妙法術。信心就是所說的道理順理成章，順理成章就是師資之道得以成就。由於有信心，所以所說的法都可以順從。由於順從，所以說法者和聽法者，師徒關係得以建立。對於這個『信』字，略作十種解釋，之所以必須首先使人產生信心：一、《成唯識論》說：『信就像清水珠，能澄清渾濁的水，能治理不信的自性渾濁。』所以軍隊、糧食、信心這三者不可拋棄。二、《瑜伽師地論》說：『信是慾望的依靠，慾望是精進的依靠。』所以進入一切法，慾望是根本，作意所生，觸所聚集，感受所引導，禪定為增上，智慧為最殊勝，解脫為堅固，出離為最後。信既然是慾望的依靠，所以首先宣說。三、學習佛法的人，就像大龍象，以信為手，以舍為牙，以念為頸，以慧為頭，在它的兩肩擔負著聚集的善法。這是《大毗婆沙論》所說的。四、佛法是諸佛的手，信心是眾生的手。所以《俱舍論》說，拔眾生出生死泥潭。正宗分既然是佛的手，序分生起信心就是眾生的手。兩手相接，所以才能登上彼岸，出生死泥潭。接下來的兩種解釋是《最勝軍王經》的含義。五、...

【English Translation】 English version: Approaching the teachings of the Dharma transmitter, or informing the audience at the time, saying: 'You should listen to what I have heard in the past.' Three, based on questions and answers. 'Thus I have heard, thus I expound.' This is because someone asks: 'What you are about to say, is it something you have definitely heard in the past?' Therefore, the answer is 'Thus I have heard.' Four, based on permission. If a Bodhisattva says: 'I should think in this way for you, act in this way, and proclaim in this way.' This means that when collecting the Buddhist scriptures, all the Bodhisattvas jointly requested: 'As you have heard, you should proclaim in this way.' The Dharma-transmitting Bodhisattva then permits, saying: 'I should proclaim as I have heard.' Or expressing conviction, saying: 'This matter is like this.' Meaning: 'This Dharma, I have heard in the past, this matter is like this, up to this point it should be proclaimed in this way, there is definitely no difference.' The above four explanations are based on the explanations of the Buddhabhumi Sutra Shastra by Kinnara Bodhisattva and others. In addition, 'Thus' is a term of faithful compliance. Therefore, the Mahaprajnaparamita Shastra says: 'Thus I have heard, giving rise to faith; faithfully accepting and practicing, giving rise to wisdom.' Faith is the initial foundation for entering the Dharma, wisdom is the ultimate and profound Dharma. Faith is the rationality of what is said, and rationality is the accomplishment of the teacher-student relationship. Because of faith, all the Dharma that is spoken can be complied with. Because of compliance, the speaker and the listener, the teacher-student relationship is established. Regarding this word 'faith', ten explanations are briefly made, and the reason why it is necessary to first make people generate faith: One, the Vijnaptimatrata-siddhi Shastra says: 'Faith is like a clear water pearl, which can clarify turbid water and can cure the turbidity of the nature of disbelief.' Therefore, the three, army, food, and faith, cannot be abandoned. Two, the Yogacarabhumi-shastra says: 'Faith is the reliance of desire, and desire is the reliance of diligence.' Therefore, entering all Dharmas, desire is the root, generated by attention, gathered by contact, guided by feeling, samadhi is supreme, wisdom is the most excellent, liberation is firm, and renunciation is the last. Since faith is the reliance of desire, it is first proclaimed. Three, those who study Buddhism are like great dragon elephants, with faith as their hands, renunciation as their teeth, mindfulness as their necks, and wisdom as their heads, carrying the accumulated good Dharmas on their shoulders. This is what the Mahavibhasa says. Four, the Dharma is the hand of all Buddhas, and faith is the hand of sentient beings. Therefore, the Abhidharmakosa says, pulling sentient beings out of the mud of birth and death. Since the main section is the hand of the Buddha, the initial section of generating faith is the hand of sentient beings. The two hands are connected, so they can reach the other shore and be born out of the mud of birth and death. The following two explanations are the meaning of the King of Supreme Victory Dharani Sutra. Five, ...

泛大溟海假手以行舟渡生死河須信以發慧。六游大曠野以手持杖捍禦群賊游生死原以其信手持智慧刀御煩惱賊。七見珍財寶手以採拾。聞法寶假信而方得。八信為聖財之初故初令起。顯揚云。七聖財者謂信戒聞舍慧慚愧。故初令生信也。九信者趣聖位之梯橙故四十心以信為初有信根信力。有信根故萬善因此而生。有信力故四魔不能屈伏。十諸論云。信者能越惡道離貧賤因。故有四不壞信。由斯義故一切經初置如是言為令生信。言我聞者傳法菩薩自指己身。言如是法親從佛聞故名我聞。我謂于諸蘊世俗之假者。然我有三。一妄所執我。謂諸外道及諸異生所橫計我。或同虛空或如芥子。二假施設我謂常樂我凈隨引二乘于無我中施設為我。令舍無我小乘之果。謂如經言諸佛或說我或時說無我。諸法實相中無我無非我。謂為聲聞說無常等除凡夫時所計四倒。說無有情我但法有因。故后為菩薩說常樂等。除二乘時所起四失。由此諸法本性皆離我無我等說為常我。故假設也。三世流佈我。謂世共傳張王等姓天授等名世流之我。今傳法者隨順世間自指之言稱之為我。不同前二。非妄執故非假施設。然體即是無我之我也。問諸佛說法本除我執何故阿難不稱名字乃稱於我。答以理而言亦應稱字。略有三義但總稱我。一示不乖俗。宗雖顯真

【現代漢語翻譯】現代漢語譯本：五、橫渡廣闊無垠的大海，要憑藉船隻；渡過生死輪迴的長河，必須依靠信心來啓發智慧。六、遊歷空曠的原野，要手持棍杖來防禦眾賊；在生死輪迴的原野中，要用信心手持智慧之刀，來抵禦煩惱之賊。七、見到珍貴的財寶，要用手去採拾；聽聞佛法的珍寶，要憑藉信心才能獲得。八、信心是獲得聖人財富的開端，所以首先要生起信心。《顯揚論》說：『七聖財是指信心、戒律、聽聞、佈施、智慧、慚愧、懺悔。』所以首先要使人產生信心。九、信心是通往聖位的階梯，因此在修行的四十心中，以信心為開始，有信根和信力。有了信根，各種善行因此而生；有了信力，四種魔障都不能使之屈服。十、各種論典中說：『信心能夠超越惡道，遠離貧賤的因緣。』所以有四種不壞的信心。由於這個意義，一切佛經的開頭都放置『如是我聞』這句話，是爲了使眾生生起信心。『我聞』這句話，是傳法的菩薩自己指稱自身。說『如是法』是親自從佛陀那裡聽聞的，所以稱為『我聞』。『我』是指在諸蘊（skandha，構成個體的五種要素）世俗諦中的假名安立。然而『我』有三種：一是妄所執我，是指各種外道以及各種凡夫所虛妄計度的『我』，或者如同虛空，或者如同芥子。二是假施設我，是指常、樂、我、凈，隨順引導二乘（聲聞、緣覺）之人，在無我之中施設為『我』，使他們捨棄無我的小乘果位。如同經文所說：『諸佛或者說我，或者有時說無我。』諸法實相中，無我也沒有非我，這是為聲聞乘的人說無常等，去除凡夫時所計度的四種顛倒。說沒有有情眾生之『我』，只有法有因緣。所以後來為菩薩說常、樂等，去除二乘時所生起的四種過失。由此，諸法的本性都遠離我、無我等，說為常我，所以是假施設。三是世流佈我，是指世間共同流傳的張、王等姓氏，天授等名字，世間流傳的『我』。現在傳法的人隨順世間，用指稱自己的話語，稱之為『我』，不同於前兩種，不是虛妄執著，也不是假施設。然而它的本體就是無我的『我』啊。問：諸佛說法本來是爲了去除我執，為什麼阿難不稱呼自己的名字，而稱呼『我』呢？答：從道理上來說，也應該稱呼名字。略有三種含義，但總稱為『我』。一是表示不違背世俗。宗義雖然顯示真諦。

【English Translation】 English version: 5. To cross the vast ocean, one needs a boat; to cross the river of birth and death, one must rely on faith to ignite wisdom. 6. To travel in the vast wilderness, one needs a staff to defend against bandits; in the wilderness of birth and death, one needs faith to wield the sword of wisdom, to resist the bandits of afflictions. 7. To see precious treasures, one must use hands to gather them; to hear the precious Dharma, one can only obtain it through faith. 8. Faith is the beginning of acquiring the wealth of the saints, so it is the first thing to arise. The Xianyang Lun (Treatise on Manifesting the Dharma) says: 'The seven noble riches are faith, discipline, learning, generosity, wisdom, shame, and remorse.' Therefore, one must first generate faith. 9. Faith is the ladder to the holy position, so in the forty minds of practice, faith is the beginning, having the root of faith and the power of faith. With the root of faith, all kinds of good deeds arise from it; with the power of faith, the four demons cannot subdue it. 10. Various treatises say: 'Faith can transcend evil paths and escape the causes of poverty and lowliness.' Therefore, there are four indestructible faiths. Because of this meaning, the phrase 'Thus I have heard' is placed at the beginning of all sutras to generate faith in sentient beings. The phrase 'I heard' refers to the Dharma-transmitting Bodhisattva referring to himself. Saying 'Thus is the Dharma' means it was personally heard from the Buddha, so it is called 'I heard.' 'I' refers to the provisional establishment in the mundane truth of the skandhas (aggregates). However, there are three types of 'I': First, the falsely grasped 'I', which refers to the 'I' falsely conceived by various heretics and ordinary beings, either like empty space or like a mustard seed. Second, the provisionally established 'I', which refers to permanence, bliss, self, and purity, guiding the two vehicles (shravakas and pratyekabuddhas), establishing 'I' in non-self, so that they abandon the small vehicle fruit of non-self. As the sutra says: 'The Buddhas either speak of 'I' or sometimes speak of non-self.' In the true nature of all dharmas, there is neither 'I' nor non-'I', which is to tell the shravakas about impermanence, etc., removing the four inversions conceived by ordinary people. Saying that there is no sentient 'I', but only dharmas have causes and conditions. Therefore, later, for Bodhisattvas, permanence, bliss, etc., are spoken of, removing the four faults arising in the two vehicles. Therefore, the inherent nature of all dharmas is apart from 'I', non-'I', etc., and is spoken of as the permanent 'I', so it is a provisional establishment. Third, the commonly circulated 'I', which refers to surnames such as Zhang and Wang, and names such as Heaven-given, which are commonly circulated in the world. Now, the Dharma-transmitting person follows the world, using the words to refer to himself, calling it 'I', which is different from the previous two, not falsely grasped, nor provisionally established. However, its essence is the non-self 'I'. Question: The Buddhas' teachings are originally to remove the attachment to 'I', why does Ananda not call his name, but call it 'I'? Answer: In principle, the name should also be called. There are three meanings in brief, but it is generally called 'I'. First, it shows that it does not violate customs. Although the doctrine reveals the truth.

言不乖俗。雖無有我仍立我名欲顯真諦不離俗故。二我者主宰自在之義。阿難多聞聞持其聞積集。三慧齊備文義並持。于聖教中總持自在。若稱阿難聞如是法雖指己體無於法中得自在義。欲顯於法自在義成故稱我聞不稱慶喜。三我者親義。世間共言我見聞此將為親證。若但總稱言阿難聞或非親聞從他傳受。今顯親聞世尊所說非他傳聞故稱我也。由此三義不稱慶喜但總曰我聞。聞者謂即耳根發識聽受所說。今廢耳別就我總稱故名我聞。諸部計聞說各不等。今依大乘根識心所境至和合方名為聞。然根五義勝於識等故名為聞。對法及龍樹皆作此說。若但聞聲即唯在耳。通緣名等亦在意中。由此唯意獨應名聞。故瑜伽言。聞謂比量。耳名聞者親聞于聲與意為門。而聞教者由耳聞。故因聞所成總名為聞。因耳而得故耳名聞。然耳不能親取諸法差別名等。如聞所成地從方便說。因聞成法併名耳聞。如觀第二月見旋火輪等。如毗留離王為殺諸釋種語皆唯意識。自耳不緣故。問阿難於時親見佛說亦親覺知佛說。何故不言如是我見我覺我知。但言我聞。答有三義。一欲證深理欲悟所詮要依聞教。見覺知等非初達理。雖亦實見等但得言我聞。二娑婆世界以音聲為佛事。欲顯異於諸佛國土故但言聞。諸餘佛土或以光明妙香味等為佛事者。經首

【現代漢語翻譯】現代漢語譯本：『言不乖俗』，意思是所說的話不違背世俗的習慣。雖然實際上『無有我』（Anatta，無我），但仍然建立『我』（Atman，真我）的名稱，是爲了顯明真實的道理，不離開世俗的緣故。『二我』（Dvi-atman），指的是主宰和自在的意義。『阿難』（Ananda，歡喜）多聞強記，能夠憶持所聽聞的教法並加以積累。他具備了聞、思、修三慧，對於經文和義理都能掌握。在佛教的教義中，他能夠總持一切法義並且運用自如。如果只稱『阿難聞如是法』，雖然指的就是他自己，但無法體現他在佛法中獲得的自在之義。爲了彰顯他在佛法中的自在之義，所以稱『我聞』，而不稱『慶喜』（阿難的另一個名字，意為歡喜）。『三我』（Tri-atman）指的是親證的意義。世俗之人常說『我見』、『我聞』此事，表示自己親自經歷。如果只泛泛地說『阿難聞』，可能並非阿難親自聽聞，而是從他人處輾轉聽來。現在爲了表明是阿難親自聽聞世尊所說，而非從他人處聽聞，所以稱『我』。由於這三重含義，所以不稱『慶喜』，而只總稱『我聞』。

『聞者』，指的是通過耳根產生意識，聽取和領受佛所說的教法。現在捨棄耳根，而總稱『我』，所以叫做『我聞』。各個部派對於『聞』的解釋各不相同。現在依照大乘佛教的觀點，認為根、識、心、所、境相互協調和合，才能稱為『聞』。然而，根的五種作用勝過識等，所以稱為『聞』。《對法論》和龍樹菩薩的著作中都這樣說。如果僅僅是聽到聲音，那就只停留在耳根的層面。如果能夠通盤瞭解名稱等，也需要通過意識的作用。因此，只有意識才能單獨被稱為『聞』。所以《瑜伽師地論》說：『聞，指的是比量。』之所以稱耳根為『聞』，是因為耳根親自聽聞聲音，並且以意識為門戶。而聽聞教法是通過耳根來實現的。因此，由聽聞所成就的一切，總稱為『聞』。因為是通過耳根而獲得的，所以耳根被稱為『聞』。然而，耳根無法親自獲取諸法的差別和名稱等。如同《聞所成地》中從方便的角度來說，因為聽聞而成就的法，都可以稱為耳聞。如同觀第二個月亮，看到旋轉的火輪等。如同毗留離王爲了殺害釋迦族人所說的話，都只是意識的作用，自己的耳朵並沒有聽到。

問：阿難當時親眼見到佛陀說法，也親身覺知佛陀說法，為什麼不說『如是我見』、『我覺』、『我知』，而只說『我聞』呢？

答：有三種含義。第一，爲了證明深刻的道理，領悟所要表達的含義，需要依靠聽聞教法。見、覺、知等並非最初就能達到真理的途徑。雖然也確實有見、覺、知等，但只能說『我聞』。第二，娑婆世界以音聲作為佛事。爲了顯示與其他佛土的不同，所以只說『聞』。其他的佛土或許以光明、美妙的香味等作為佛事。經文的開頭

【English Translation】 English version: 'Words not contrary to customs' means that the words spoken do not violate worldly customs. Although there is actually 'no self' (Anatta, no-self), the name 'self' (Atman, true self) is still established in order to manifest the true principle, not to depart from worldly reasons. 'Two selves' (Dvi-atman) refers to the meaning of sovereignty and freedom. 'Ananda' (Ananda, joy) is learned and has a strong memory, able to remember and accumulate the teachings he has heard. He possesses the three wisdoms of hearing, thinking, and cultivating, and can grasp both the scriptures and their meanings. In the Buddhist teachings, he can uphold all the meanings of the Dharma and use them freely. If it is only said 'Ananda heard this Dharma,' although it refers to himself, it cannot reflect the freedom he has gained in the Dharma. In order to highlight his freedom in the Dharma, it is called 'I heard' instead of 'Qingxi' (another name for Ananda, meaning joy). 'Three selves' (Tri-atman) refers to the meaning of personal realization. Worldly people often say 'I see' and 'I hear' this matter, indicating that they have personally experienced it. If it is only generally said 'Ananda heard,' it may not be that Ananda heard it personally, but rather heard it from others. Now, in order to show that Ananda personally heard what the World Honored One said, and not heard it from others, it is called 'I.' Because of these three meanings, it is not called 'Qingxi,' but only generally called 'I heard.'

'The hearer' refers to the arising of consciousness through the ear root, listening to and receiving the teachings spoken by the Buddha. Now, abandoning the ear root and generally calling it 'I,' it is called 'I heard.' The explanations of 'hearing' vary among different schools. Now, according to the view of Mahayana Buddhism, the coordination and harmony of root, consciousness, mind, mental factors, and object are necessary to be called 'hearing.' However, the five functions of the root are superior to consciousness, etc., so it is called 'hearing.' This is what is said in the Abhidharma and the works of Nagarjuna. If it is only hearing the sound, then it only stays at the level of the ear root. If one can understand the names, etc., it also requires the function of consciousness. Therefore, only consciousness can be called 'hearing' alone. Therefore, the Yogacarabhumi-sastra says: 'Hearing refers to inference.' The reason why the ear root is called 'hearing' is because the ear root personally hears the sound and uses consciousness as a gateway. And hearing the teachings is achieved through the ear root. Therefore, everything achieved by hearing is generally called 'hearing.' Because it is obtained through the ear root, the ear root is called 'hearing.' However, the ear root cannot personally obtain the differences and names of all dharmas. Just like in the Hearing-Accomplished Ground, it is said from the perspective of skillful means that the Dharma accomplished through hearing can be called ear-hearing. It is like observing the second moon and seeing the rotating fire wheel, etc. Like the words spoken by King Virudhaka in order to kill the Shakya clan, they were all functions of consciousness, and his own ears did not hear them.

Question: Ananda personally saw the Buddha speaking at that time, and also personally perceived the Buddha speaking. Why didn't he say 'Thus I have seen,' 'I have perceived,' 'I know,' but only said 'I have heard'?

Answer: There are three meanings. First, in order to prove profound principles and understand the meaning to be expressed, it is necessary to rely on hearing the teachings. Seeing, perceiving, knowing, etc., are not the initial paths to reaching the truth. Although there are indeed seeing, perceiving, knowing, etc., it can only be said 'I have heard.' Second, the Saha world uses sound as the Buddha's work. In order to show the difference from other Buddha lands, it is only said 'heard.' Other Buddha lands may use light, wonderful fragrances, etc., as the Buddha's work. The beginning of the sutra

亦得言我見覺知等。今顯異彼故但言聞。三欲顯智覺菩提要因熏習方得。若不聽聞正法三慧無由得生。故經首言聞。令熏習增長有漏無漏。遞相增長能生出世世間果等。故但言聞。問大般若等佛自說言。我從成道終至涅槃于其中間不說一字。何故慶喜謗佛說法自稱我聞。又升攝波葉喻經言。已所說法如手中葉。未所說法如林中葉。明佛說法今言我聞復言不說一何乖返。答曰。佛地論說。有義如來慈悲本願增上緣力聞者識上文義相生。此文義相雖親依自善根力起而就強緣名為佛說。由耳根力自心變現故名我聞。此師意說。佛有三法謂定智悲。三法為體實不說法。由本因中愿利生故大悲恒起。眾生久修遇佛善業。今時成熟。自識心上聞佛說法變似教生。而實不說。如曾參之母嚙指曾參心痛知母喚而還。母實無言但有念子之意。風雲相感其子心疼變似母喚之相。急歸果如所說。今佛如母眾生喻參。有言無言其類相似。亦如女人請比丘說法。比丘私去。實不為說。女人得道。言由比丘之恩。以比丘為增上緣。心厭生死遂得證果。眾生以佛為增上緣。自心變似三乘教起。從強緣論名為佛說。佛實無言。此言我聞其義亦爾。有義聞者善根本願增上緣力如來識上文義相生。此文義相是佛利他善根所起名為佛說。聞者識心雖不親得然似

彼相分明顯說。故名我聞。此師意說。佛有五蘊十八界等。實有說法利他事業。雖無分利不起攀緣任運恒時隨機說法作大利樂。如末尼珠及天帝鼓雖無有心為雨眾寶。及為天帝有說不說。天帝善業感彼力故鼓任運鳴。天帝聞之而自嚴警。今佛亦爾。無心分別說與不說。眾生善業聞法因熟如來任運現說法事。此中說法譬如幻人為幻人說法。名字性離無有文字。是即解脫。非如妄執名定屬法實有能說能聽所說故佛說言不說一字。夫說法者無說無示等。若如幻士為幻人說即是非無。故經說言說法非有亦非無。待因緣故諸法立也。佛既說法慶喜親聞。故名我聞。此中二解。初是龍軍無性等一類師解。后是護法親光一師之義。應知說此如是我聞意避增減異分過失。謂如是法我從佛聞。非他展轉。顯示聞者有所堪能。諸有所聞皆離增減異分過失。非如愚夫無所堪能。諸有所聞或不能離增減異分。結集法時傳佛教者依如來教初說此言。為令眾生恭敬信受言。如是法我從佛聞。文義決定無所增減。是故聞者應正聞已如理思惟常勤修學。

經曰。一時。

述曰。第二明說教時分。即化辰也。法王啟化之日大眾嘉會之時。此就剎那相續無斷說聽究竟。隨其分位總名一時。不爾字等說聽時異。云何名一。此中不定約剎那。亦不定

{ "translations": [ "現代漢語譯本：", "『彼相分明顯說。故名我聞。』意思是，佛陀所說的法，條理清晰，容易理解，所以我阿難親自聽聞。這是某種師的觀點，他們認為佛陀具有五蘊（色、受、想、行、識，構成個體的五種要素）、十八界（六根、六塵、六識，認識世界的十八種分類）等，並且確實有說法利他的事業。雖然佛陀沒有分別心，不會因為偏愛而說法，但他的說法是自然而然、恒常不斷的，會根據眾生的根器隨機說法，帶來巨大的利益和快樂。就像摩尼寶珠（如意寶珠，能涌出各種珍寶）和天帝鼓（帝釋天的鼓，能發出妙音），雖然它們沒有意識，卻能降下各種珍寶，以及為天帝說法（或者說不說法）。天帝因為自己的善業感召，天鼓自然鳴響，天帝聽到鼓聲后，會自我警醒。現在的佛陀也是這樣，沒有分別心，不會分別說與不說。眾生因為善業成熟，聽法的因緣具足，如來自然而然地示現說法的事業。這裡用幻術師為幻人說法來比喻，名字和自性都是空性的，沒有文字的束縛，這就是解脫。而不是像凡夫那樣妄加執著，認為名相是實在的，法是真實存在的，有能說的人，有能聽的人，有被說出的法。所以佛陀說自己『不說一字』。說法的人，實際上是無說無示等等。如果像幻術師為幻人說法，那就是非有非無。所以經書上說，說法非有亦非無，一切法都是待因緣而生起的。佛陀既然說法，阿難親自聽聞，所以叫做『我聞』。", "這裡有兩種解釋。第一種是龍軍（Nagarjuna，中觀學派創始人）、無性（Asanga，瑜伽行派創始人）等一類師父的解釋。后一種是護法（Dharmapala，唯識學大師）、親光（Vasubandhu，世親，唯識學大師）一位師父的觀點。應該知道，說『如是我聞』是爲了避免增減異分的過失。意思是說，『這樣的法，我是從佛陀那裡聽來的，不是從其他人那裡輾轉聽來的。』顯示聽法的人是有所堪能的，所聽到的法都遠離了增減異分的過失，不像愚夫那樣無所堪能，所聽到的法或者不能遠離增減異分。結集佛法的時候，傳授佛教的人按照如來的教導，最初說這句話，是爲了讓眾生恭敬信受，意思是說，『這樣的法，我是從佛陀那裡聽來的，文義是確定的，沒有增減。』所以聽法的人應該正確地聽聞，然後如理思維，常常勤奮地修學。", "『經曰。一時。』", 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約相續。亦不定約四時八時及十二時併成道竟若干時節名為一時。但是說聽二徒共相會遇。說聽究竟總名一時。由能說者得陀羅尼說一字。時于餘一切悉已演說。或能聽者得凈耳根解一字。時于餘一切悉能解了。或能說者經多剎那或復多劫。其能聽者亦或乃至多劫聽聞。故不可定一念多劫之時節也。由於一會聽者之機有利有鈍。如來神力延短念為長劫。促長劫為短劫。時分別故論有二解。一者此時有為法上分位假立。謂道理時。說聽之人五蘊諸行剎那生滅無定時體。有酬前引后現在假法。即說所酬所引之法假名過去及現在世。聽說二徒五蘊假法事緒究竟假說為時。故總名一時。如算師等以一運算元經歷諸位名為一十百千萬等。其實一物橫豎不同得名有異。此說聽者現五蘊法曾有名過去。當有名未來。現有名現在。即名為時說為三世。今此三世事緒究竟總名一時。二者此時說聽二徒識心之上變作行相。三時體起。即是世識。謂是一念或復多劫事緒究竟假名一時。如人夢中夢見多生生死謂三世遷流。覺竟但有一虛妄心知無三世。今以理說時體亦爾。但有妄心變似三世。事緒究竟總名一時。由義說故唯意所緣行蘊．法處．法界所攝。何不別說十二時等。如凈穢處晝夜時分諸方不定。處則方定故於時中但總言一。問。處中有凈穢

【現代漢語翻譯】現代漢語譯本關於『一時』（Eka-kāla），也沒有固定在四季、八時、十二時，或者成道后若干時節稱為『一時』。而是指說法者和聽法者共同相遇，說法和聽法完畢，總稱為『一時』。因為能說法的人得到陀羅尼（Dhāraṇī，總持），說出一個字，就等於已經把所有一切都演說完畢。或者能聽法的人得到清凈耳根，理解一個字，就等於能夠理解所有一切。或者能說法的人經過很多剎那（kṣaṇa，極短的時間）甚至很多劫（kalpa，極長的時間），而能聽法的人也可能乃至很多劫都在聽聞。所以不能確定一念和多劫的時間長短。由於一個法會中聽法者的根器有利有鈍，如來的神力可以把短的時間延長為長劫，把長劫縮短為短劫。因此，關於『時』的分別，論中有兩種解釋：一種是說，『一時』是在有為法（saṃskṛta-dharma）上，根據分位假立的，稱為道理上的『時』。說法和聽法的人的五蘊（pañca-skandha）、諸行（saṃskāra）剎那生滅，沒有固定的實體，有酬謝過去、引導未來的現在的假法。也就是所酬謝、所引導的法，假名為過去和現在世。聽說雙方的五蘊假法，事情頭緒完畢，假說為『時』。所以總稱為『一時』。就像算術師用一個算籌經歷各個位置，稱為一、十、百、千、萬等。其實是一個東西，橫豎不同，名稱就不同。這說法和聽法者的現在的五蘊法，曾經有名為過去，將有名為未來，現在有名為現在，就名為『時』，說為三世。現在這三世的事情頭緒完畢，總名『一時』。另一種是說，『一時』是說法和聽法雙方的識心上變現出來的行相，三時（過去、現在、未來）的體性生起，就是世識。也就是一念或者很多劫，事情頭緒完畢，假名為『一時』。就像人在夢中夢見多生生死，好像三世在遷流，醒來后只有一個虛妄的心，知道沒有三世。現在用道理來說，『時』的體性也是這樣，只有妄心變現出好像三世，事情頭緒完畢，總名『一時』。因為從意義上說，『一時』只是意所緣（mano-ālambana），屬於行蘊（saṃskāra-skandha）、法處（dharma-āyatana）、法界（dharma-dhātu）所攝。為什麼不分別說十二時等呢？就像凈穢之處，晝夜時分，各個地方不固定，而處所的方位是固定的，所以在『時』中只總說『一』。問：處所有凈穢（śucitva-aśucitva）的區別，

【English Translation】 English version Regarding 『Eka-kāla』 (約相續), it is not fixed to the four seasons, eight periods, twelve periods, or the number of periods after enlightenment to be called 『Eka-kāla』 (一時). Rather, it refers to the meeting of the speaker and the listener, and the completion of the speaking and listening, which is collectively called 『Eka-kāla』 (一時). Because the speaker obtains Dhāraṇī (陀羅尼, total retention), saying one word is equivalent to having expounded everything completely. Or the listener obtains pure ear faculties, understanding one word is equivalent to being able to understand everything. Or the speaker goes through many kṣaṇa (剎那, extremely short time) or even many kalpa (劫, extremely long time), while the listener may be listening for many kalpa. Therefore, the length of time of one thought and many kalpa cannot be determined. Because the faculties of the listeners in a Dharma assembly are sharp or dull, the Buddha's divine power can extend a short time into a long kalpa, and shorten a long kalpa into a short kalpa. Therefore, regarding the distinction of 『time』 (時), there are two explanations in the treatises: One is that 『Eka-kāla』 (一時) is based on conditioned dharmas (有為法), and is provisionally established according to the divisions, called 『time』 in terms of principle. The five skandhas (五蘊) and saṃskāras (諸行) of the speaker and listener arise and cease in every kṣaṇa, without a fixed entity, and there are provisional dharmas of repaying the past and guiding the future. That is, the dharmas that are repaid and guided are provisionally named as the past and present lives. The provisional dharmas of the five skandhas of the speaker and listener, and the completion of the matters, are provisionally called 『time』 (時). Therefore, it is collectively called 『Eka-kāla』 (一時). Just like an arithmetic master uses one counting rod to go through various positions, called one, ten, hundred, thousand, ten thousand, etc. In fact, it is one thing, but the names are different depending on whether it is horizontal or vertical. The present five skandhas dharmas of the speaker and listener were once named as the past, will be named as the future, and are now named as the present, which is called 『time』 (時), and is said to be the three times. Now, the completion of the matters of these three times is collectively called 『Eka-kāla』 (一時). The other is that 『Eka-kāla』 (一時) is the appearance transformed from the minds of the speaker and listener, and the nature of the three times (past, present, future) arises, which is the world consciousness. That is, one thought or many kalpa, and the completion of the matters, are provisionally named 『Eka-kāla』 (一時). Just like a person dreams of many lives and deaths in a dream, as if the three times are flowing, but after waking up, there is only one false mind, knowing that there are no three times. Now, in terms of principle, the nature of 『time』 (時) is also like this, only the false mind transforms into something that looks like the three times, and the completion of the matters is collectively called 『Eka-kāla』 (一時). Because in terms of meaning, 『Eka-kāla』 (一時) is only mano-ālambana (意所緣), and belongs to saṃskāra-skandha (行蘊), dharma-āyatana (法處), and dharma-dhātu (法界). Why not separately mention the twelve periods, etc.? Just like the pure and impure places, the divisions of day and night, the various places are not fixed, but the directions of the places are fixed, so in 『time』 (時), only 『one』 is mentioned in general. Question: There are distinctions of śucitva-aśucitva (凈穢) in places,

不定但說一。諸方時不同何妨亦定說。凡夫見穢處知聖居凈土。何不別論。此時說準余知別時。答或一剎那或復多劫不可定說。準不解故。由是總相但言一時。其延促劫量或唯識。以促延或所執。以雙泯或依他。以妄法或實性。以平等或聖力。以加持故有延促。無勞疑惑。義準應釋。

經曰。薄伽梵。

述曰。自下第三別說教主。欲嘆法出勝人其法必勝。顯教主中有二。初標名后嘆德。此標名也。古名婆伽婆義當世尊之號。然義猶闕所以不翻。漢無此言也。瑜伽第八十三卷云。坦然安坐妙菩提座任運摧滅一切魔軍。大勢力故名薄伽梵。佛地論言謂。薄伽聲依六義轉。自在熾盛與端嚴名稱吉祥及尊貴。如是六種義差別應知總名為薄伽。此中意說若有為此薄伽聲目必具此德。如是一切如來具有於一切種皆不能離。是故如來名薄伽梵。謂諸如來永不繫屬諸煩惱故具自在義。炎猛智火所燒練故具熾盛義。妙三十二大丈夫相所莊飾故具端嚴義。一切殊勝功德圓滿無不知故具名稱義。一切世間親近供養咸稱贊故具吉祥義。具一切德常起方便。利益安樂一切有情無懈疲故具尊貴義。或能破壞四魔怨故名薄伽梵。四魔怨者謂。煩惱．蘊．死．自在天魔。破諸有情所修善等名之為魔。入第三劫破煩惱死魔。將至金剛心取破其

【現代漢語翻譯】現代漢語譯本：不定但說一。諸方時間不同，為何不妨也確定地說呢？凡夫只見污穢之處，知道聖人居住在清凈的國土。為何不分別討論呢？此時說準確，其餘時候就知道區別了。回答說，或者一個剎那，或者多個劫，不可確定地說。因為不理解的緣故。因此總的來說只說一時。至於時間的長短，或者唯識宗認為是心識的轉變，以心識的快速生滅來改變時間的長短；或者認為是所執著的事物，以雙重泯滅來改變時間的長短；或者認為是依他起性，以虛妄法來改變時間的長短；或者認為是實性，以平等性來改變時間的長短；或者認為是聖人的力量，以加持力來改變時間的長短，所以才有時間的長短。無需疑惑。其中的含義應該這樣解釋。

經文說：薄伽梵（Bhagavan，世尊）。

述記說：從下面第三部分開始，分別說明教主。想要讚歎佛法出自殊勝之人，那麼他的佛法必定殊勝。顯示教主中有兩個方面：首先是標明名號，然後是讚歎功德。這裡是標明名號。古時候翻譯為婆伽婆，意義相當於世尊的稱號。然而意義仍然有所欠缺，所以不翻譯。漢朝沒有這個詞語。瑜伽師地論第八十三卷說：坦然安坐在妙菩提座上，任運摧滅一切魔軍。因為有大勢力的緣故，名為薄伽梵。佛地論說：薄伽這個聲音依據六種意義轉變：自在、熾盛、端嚴、名稱、吉祥以及尊貴。應該知道這六種意義的差別，總的名稱為薄伽。這裡的意思是說，如果有人被稱作薄伽，必定具備這些功德。像這樣一切如來都具有，在一切種類中都不能離開。所以如來名為薄伽梵。說諸如來永遠不被煩惱束縛，所以具有自在的意義。被炎猛的智慧之火所燒煉，所以具有熾盛的意義。被妙好的三十二大丈夫相所莊嚴，所以具有端嚴的意義。一切殊勝的功德圓滿，沒有不知道的，所以具有名稱的意義。一切世間親近供養，都稱讚，所以具有吉祥的意義。具備一切功德，常常發起方便，利益安樂一切有情，沒有懈怠疲倦，所以具有尊貴的意義。或者能夠破壞四種魔怨，所以名為薄伽梵。四種魔怨是：煩惱魔、蘊魔、死魔、自在天魔。破壞諸有情所修的善等，稱之為魔。進入第三劫，破壞煩惱魔和死魔，將要到達金剛心，摧毀它們。

【English Translation】 English version: It is indefinite, but says 'one'. Since times differ in various places, why not say it definitively? Ordinary people only see impure places, knowing that sages reside in pure lands. Why not discuss them separately? If it's accurate to say it at this time, then one will know the difference at other times. The answer is that it could be a moment or many kalpas (aeons), it cannot be said definitively, because it is not understood. Therefore, generally speaking, it is only said to be 'one time'. As for the length of time, either the Yogacara school believes it is the transformation of consciousness, using the rapid arising and ceasing of consciousness to change the length of time; or it is believed to be the object of attachment, using double annihilation to change the length of time; or it is believed to be dependent origination, using false dharmas to change the length of time; or it is believed to be the real nature, using equality to change the length of time; or it is believed to be the power of the saints, using blessings to change the length of time, so there is a difference in the length of time. There is no need to doubt. The meaning should be explained in this way.

The sutra says: Bhagavan (Bhagavan, World Honored One).

The commentary says: From the third part below, the teaching master is explained separately. If you want to praise the Dharma as coming from a superior person, then his Dharma must be superior. There are two aspects to showing the teaching master: first, naming the title, and then praising the merits. Here is the naming of the title. In ancient times, it was translated as '婆伽婆', which is equivalent to the title of 'World Honored One'. However, the meaning is still lacking, so it is not translated. There is no such word in the Han Dynasty. The eighty-third volume of the Yogacarabhumi-sastra says: 'Sitting peacefully on the wonderful Bodhi seat, effortlessly destroying all the demon armies. Because of great power, it is called Bhagavan.' The Buddhabhumi Sutra says: 'The sound of Bhagavan changes according to six meanings: freedom, flourishing, dignity, name, auspiciousness, and nobility. The difference between these six meanings should be known, and the general name is Bhagavan.' The meaning here is that if someone is called Bhagavan, he must have these merits. Like this, all Tathagatas have them, and they cannot be separated in all kinds. Therefore, the Tathagata is called Bhagavan. It is said that all Tathagatas are never bound by afflictions, so they have the meaning of freedom. Being burned by the fierce fire of wisdom, they have the meaning of flourishing. Being adorned with the wonderful thirty-two major marks, they have the meaning of dignity. All the supreme merits are complete, and there is nothing that is not known, so they have the meaning of name. All the worlds are close to offering, and they all praise, so they have the meaning of auspiciousness. Having all the merits, they often initiate expedient means, benefiting and comforting all sentient beings, without懈怠疲倦, so they have the meaning of nobility. Or they can destroy the four demonic enemies, so they are called Bhagavan. The four demonic enemies are: the demon of affliction (煩惱魔), the demon of aggregates (蘊魔), the demon of death (死魔), and the demon of the自在天 (Isvara) . Destroying the good that all sentient beings cultivate is called a demon. Entering the third kalpa, destroying the demon of affliction and the demon of death, and about to reach the Vajra heart, destroying them.

天魔。解脫道起破其蘊魔。若論其相金剛心時破煩惱魔。菩提樹下破自在天魔。舍第五分壽入無餘滅破其蘊魔。更留三月破其死魔。若其實義惱亂菩薩皆名煩惱。二障俱是。金剛心起永破煩惱魔。二障種有故解脫道起永破蘊死二魔。此依二死作論。其伏天魔不見文說。今依一義。十信菩薩八相成道已應伏天魔。或十住第六心始伏天魔。是中永離生死出三界故可伏天魔。或入初地即伏天魔。佛地論初地已上離粗四魔。隨情取捨。故破四魔名薄伽梵。問佛具十號。何故經首佛教慶喜說此名也。答由此一名世咸尊重故諸外道皆稱本師名薄伽梵。又此一名總攝眾德餘名不爾。是故經首皆置此名。然諸經首雖標教主然各不同。且如新譯稱讚大乘功德經。住法界藏諸佛所行眾寶莊嚴大功德殿法性土中即法身說。其佛地經處最勝光耀七寶莊嚴。乃至廣說大寶花王之所建立大宮殿中。十八圓滿凈土之中報身所說。其此經首雖彰佛實德然稍異余經。所居即在他化自在天王宮中末尼殿內。化身所說。然法性土雖唯佛居標德嚴花菩薩亦在彼會。其凈土中雖但菩薩經中亦說有諸天龍。此經雖但說他化宮列眾但標十地圓滿諸大菩薩。此等總明一質異見。金剛論說。應化非真佛亦非說法者。說法不二取無說離言相。推功歸本以法身為身。余身非身。

【現代漢語翻譯】現代漢語譯本天魔（Tianmo，指自在天魔）。解脫道生起時，能破除其蘊魔（Yunmo，指五蘊之魔）。如果從其相上來說，金剛心生起時，能破除煩惱魔（Fan惱mo，指貪嗔癡等煩惱之魔）。在菩提樹下，能破除自在天魔（Zizai Tianmo，指欲界第六天的魔王）。捨棄第五分壽命進入無餘涅槃時，能破除其蘊魔。再留住世間三個月，能破除其死魔（Simo，指死亡之魔）。如果從其實際意義上來說，凡是惱亂菩薩的都可稱為煩惱，二障（Er Zhang，指煩惱障和所知障）都是。金剛心生起時，能永遠破除煩惱魔，因為二障的種子還在，所以解脫道生起時，能永遠破除蘊魔和死魔。這是依據二死（Er Si，指分段生死和變易生死）來討論的，關於降伏天魔，沒有見到經文說明。現在依據一種義理，十信位的菩薩在八相成道（Ba Xiang Chengdao，指佛陀示現的八種成道相）時，就已經應該降伏天魔了，或者十住位的第六心時才開始降伏天魔。因為在這個階段，可以永遠脫離生死，超出三界，所以可以降伏天魔。或者進入初地（Chu Di，指菩薩修行階位的第一個階段）時，就能降伏天魔。《佛地論》中說，初地以上的菩薩就能遠離粗重的四魔（Si Mo，指蘊魔、煩惱魔、死魔、天魔）。可以根據情況選擇取捨。所以，破除四魔被稱為薄伽梵（Bhagavan，佛的十號之一，意為有德、有名聲等）。問：佛具有十種稱號，為什麼這部經的開頭，佛陀要慶喜（Qingxi，即阿難）說這個名號呢？答：因為這個名號世人都很尊重，所以各個外道都稱呼自己的老師為薄伽梵。而且這個名號總攝了各種功德，其他的名號不是這樣。所以，經文的開頭都放置這個名號。然而，各種經文的開頭雖然都標明了教主，但是各有不同。比如新翻譯的《稱讚大乘功德經》，說是在住於法界藏（Fajie Zang，指諸法實相的藏處）、諸佛所行的、用各種珍寶莊嚴的大功德殿、法性土（Faxing Tu，指諸佛所居的清凈國土）中，是法身佛（Fashen Fo，指佛的法性之身）所說的。而《佛地經》說是在最勝光耀、用七寶莊嚴、乃至廣說的大寶花王所建立的大宮殿中，十八圓滿凈土（Shiba Yuanman Jingtu，指具有十八種圓滿功德的清凈國土）之中，是報身佛（Baoshen Fo，指佛的報應之身）所說的。這部經的開頭雖然彰顯了佛的真實功德，但是稍微不同於其他的經文，所居住的地方是在他化自在天王（Tahua Zizai Tianwang，指欲界第六天的天王）的宮殿中的末尼殿內，是化身佛（Huashen Fo，指佛的化現之身）所說的。然而，法性土雖然只有佛居住，標明了功德莊嚴，花菩薩（Hua Pusa）也在那個法會中。凈土中雖然只有菩薩，經中也說有諸天龍。這部經雖然只說了他化宮，列舉的聽眾只標明了十地圓滿的各位大菩薩。這些總的說明了一個本質，不同的顯現。《金剛經論》說，應化身不是真佛，也不是說法者。說法是不二的，不可執取，是離言語相的。把功勞歸於根本，以法身為身，其餘的身不是真正的身。

【English Translation】 English version Tianmo (Heavenly demons, specifically the Paranirmita-vasavartin Deva). When the path of liberation arises, it destroys the Skandha Mara (Yunmo, the demon of the five aggregates). If viewed from its aspect, when the Vajra-like mind arises, it destroys the Klesha Mara (Fan惱mo, the demon of afflictions such as greed, hatred, and ignorance). Under the Bodhi tree, it destroys the Paranirmita-vasavartin Deva Mara (Zizai Tianmo, the demon king of the sixth heaven of the desire realm). By relinquishing the fifth portion of life and entering Nirvana without remainder, it destroys the Skandha Mara. By remaining in the world for another three months, it destroys the Death Mara (Simo, the demon of death). If viewed from its actual meaning, anything that troubles a Bodhisattva can be called an affliction, and both obstacles (Er Zhang, the obstacles of afflictions and the obstacles of knowledge) are such. When the Vajra-like mind arises, it can permanently destroy the Klesha Mara. Because the seeds of the two obstacles still exist, when the path of liberation arises, it can permanently destroy the Skandha Mara and the Death Mara. This is discussed based on the two deaths (Er Si, the deaths of division and change). Regarding subduing the Heavenly Demon, no textual explanation is seen. Now, according to one meaning, Bodhisattvas of the Ten Faiths stage should have already subdued the Heavenly Demon during the Eight Aspects of Enlightenment (Ba Xiang Chengdao, the eight aspects of enlightenment manifested by the Buddha), or they begin to subdue the Heavenly Demon from the sixth mind of the Ten Abodes stage. Because at this stage, one can permanently escape birth and death and transcend the Three Realms, one can subdue the Heavenly Demon. Or, upon entering the first Bhumi (Chu Di, the first stage of a Bodhisattva's path), one immediately subdues the Heavenly Demon. The Buddhabhumi Sutra states that Bodhisattvas above the first Bhumi are free from the gross four Maras (Si Mo, the Skandha Mara, Klesha Mara, Death Mara, and Deva Mara). One can choose to adopt either view according to the situation. Therefore, destroying the four Maras is called Bhagavan (Bhagavan, one of the ten titles of the Buddha, meaning virtuous, renowned, etc.). Question: The Buddha possesses ten titles. Why does the Buddha have Ananda (Qingxi) speak this title at the beginning of this sutra? Answer: Because this title is highly respected by the world, all non-Buddhists call their teachers Bhagavan. Moreover, this title encompasses all virtues, unlike other titles. Therefore, this title is placed at the beginning of sutras. However, although the beginnings of various sutras all indicate the teacher, they differ from each other. For example, the newly translated Sutra of Praising the Merits of the Great Vehicle states that it was spoken by the Dharmakaya Buddha (Fashen Fo, the Dharma body of the Buddha) in the Dharmadhatu Treasury (Fajie Zang, the treasury of the true nature of all dharmas), in the Great Merit Palace adorned with various treasures, the realm of Dharmata (Faxing Tu, the pure land where Buddhas reside), which is the realm traversed by all Buddhas. The Buddhabhumi Sutra states that it was spoken by the Sambhogakaya Buddha (Baoshen Fo, the reward body of the Buddha) in the most excellent radiant, seven-jeweled adorned, and extensively described great palace established by the Great Treasure Flower King, in the pure land of eighteen perfections (Shiba Yuanman Jingtu, the pure land with eighteen kinds of perfect merits). Although the beginning of this sutra manifests the true merits of the Buddha, it is slightly different from other sutras. The place of residence is in the Mani Palace within the palace of the Paranirmita-vasavartin Deva King (Tahua Zizai Tianwang, the king of the sixth heaven of the desire realm), and it was spoken by the Nirmanakaya Buddha (Huashen Fo, the manifested body of the Buddha). However, although only the Buddha resides in the Dharmata realm, indicating the adornment of merits, the Flower Bodhisattva (Hua Pusa) is also present in that assembly. Although there are only Bodhisattvas in the pure land, the sutra also mentions the presence of devas and nagas. Although this sutra only mentions the Paranirmita-vasavartin Deva palace, the listed audience only indicates the great Bodhisattvas who have perfected the ten Bhumis. These collectively illustrate one essence with different manifestations. The Vajracchedika Sutra Treatise states that the manifested body is not the true Buddha, nor is it the speaker of the Dharma. The Dharma is spoken without duality, not to be grasped, and is beyond the realm of words. Attribute the merit to the root, taking the Dharmakaya as the body; other bodies are not the true body.

法身為說二說非說。體依聚義總名為身。法身總為身說之依身說之本。二身方起非是常身及非常說般若但以法性為宗。意在亡相。二身二說皆有相故名非身說。實此二身亦有身說。欲顯大乘名義深遠證二空理方能知說。故假妙土以顯經深。法性土中言說稱讚大乘功德經。理實嚴花但居凈土不居法性土。法性土中無身無說。菩薩何由有聽聞等。又為顯正智內證真空名居法性土。后智起悲化名居凈土等。亦無過失。天龍八部見居化土。其佛地經欲顯十八圓滿凈土之相。所說五法如來實德。寄凈土說以顯經深。其實菩薩正智契真亦居法性。天龍聞法亦居化土。其此般若觀照證實相。一切菩薩及與如來亡相為本。實皆居法性身現居凈土。然顯悲深慈厚嘆報身之德。言居化土而說。其聽法者亦但標勝人與佛實德相稱。寄化土以彰。別意如下當說。今言薄伽梵隨應當說。即顯三身皆能說法徒眾皆有住三土義。唯標報身之德。然則不見經文居自報土說。由此應準佛德及處以知佛土。今此薄伽梵準下別德。即報身實德所居之處。即是化土彰勝身以顯法勝。舉化處以顯經深。欲顯悲智皆是事法修生。不言法性之身土也。

經曰。(一)妙善成就一切如來金剛住持平等性智種種希有殊勝功德。(二)已能善獲一切如來灌頂寶冠超過三

【現代漢語翻譯】現代漢語譯本法身（Dharmakaya，諸佛所證的真如法性之身）既可以說，也可以說非說。『體』是依據『聚義』，總合起來稱為『身』。法身總括來說是『身』和『說』的依據和根本。報身（Sambhogakaya）和應身（Nirmanakaya）才由此產生。法身不是常身，而且般若（Prajna，智慧）的說法也並非恒常不變，而是以法性為根本宗旨，意在去除一切表象。報身和應身以及它們的說法都帶有表象，所以說『非身說』。實際上，這兩種身也具有『身說』的功能。想要彰顯大乘佛法的名義深遠，只有證悟『二空』（人空和法空）的道理才能理解其中的說法。因此，藉助殊妙的凈土來彰顯經典的深奧。在法性土中，可以用言語稱讚大乘功德經典，但實際上嚴花等裝飾只存在於凈土，而不存在於法性土。因為在法性土中，既沒有『身』，也沒有『說』，菩薩又怎麼能聽聞佛法呢？此外，爲了彰顯正智內證真空的境界，所以說居住在法性土；后得智生起慈悲，化現為應身，所以說居住在凈土等，這樣理解也沒有過失。天龍八部所見的是應身所居的化土。而《佛地經》想要彰顯十八圓滿凈土的景象，其中所說的五法是如來的真實功德，借用凈土來說明，是爲了彰顯經典的深奧。實際上，菩薩的正智契合真如，也居住在法性土；天龍聽聞佛法，也居住在化土。此處的般若觀照證實相，一切菩薩以及如來都以去除表象為根本。實際上，他們都居住在法性身，而顯現居住在凈土，是爲了彰顯佛陀的慈悲深厚，讚歎報身的功德，所以說居住在化土而說法。聽法的人也只是標明殊勝之人，與佛的真實功德相稱，借用化土來彰顯。更深層的含義將在後面說明。現在說薄伽梵（Bhagavan，世尊）隨應說法，就表明三身都能說法，徒眾都有居住在三土的含義。這裡只標明報身的功德。然而，在經文中沒有見到佛陀居住在自報土說法。因此，應該根據佛陀的功德和所處之地來了解佛土。現在這裡的薄伽梵，根據下面的特殊功德，就是報身的真實功德所居住的地方，也就是化土，彰顯殊勝的身來彰顯佛法的殊勝，舉出化土來彰顯經典的深奧，想要彰顯慈悲和智慧都是通過修行而產生的。這裡沒有說法性之身和法性土。經中說：（一）『妙善成就一切如來金剛住持平等性智種種希有殊勝功德』，（二）『已能善獲一切如來灌頂寶冠超過三』

【English Translation】 English version The Dharmakaya (the body of true suchness realized by all Buddhas) can be spoken of, and can also be spoken of as unspeakable. 'Substance' is based on 'aggregate meaning,' and is collectively called 'body.' The Dharmakaya is, in general, the basis and root of 'body' and 'speech.' The Sambhogakaya (reward body) and Nirmanakaya (manifestation body) arise from this. The Dharmakaya is not a permanent body, and the teachings of Prajna (wisdom) are not constant, but take Dharma-nature as their fundamental principle, with the intention of removing all appearances. The Sambhogakaya and Nirmanakaya, as well as their teachings, all carry appearances, so they are called 'non-body speech.' In reality, these two bodies also have the function of 'body speech.' If you want to highlight the profound meaning of Mahayana Buddhism, you can only understand the teachings if you realize the principle of 'two emptinesses' (emptiness of self and emptiness of phenomena). Therefore, the profoundness of the scriptures is highlighted by means of the wonderful pure land. In the Dharma-nature land, one can use words to praise the Mahayana merit and virtue scriptures, but in reality, decorations such as magnificent flowers only exist in the pure land, not in the Dharma-nature land. Because in the Dharma-nature land, there is neither 'body' nor 'speech,' how can Bodhisattvas hear the Dharma? In addition, in order to highlight the state of true wisdom internally realizing emptiness, it is said that one resides in the Dharma-nature land; the subsequent wisdom arises with compassion, transforming into the Nirmanakaya, so it is said that one resides in the pure land, and there is no fault in understanding it this way. What the Nagas and the Eight Classes of beings see is the transformation land where the Nirmanakaya resides. The Buddhabhumi Sutra wants to highlight the appearance of the eighteen perfect pure lands, and the five dharmas mentioned in it are the true merits and virtues of the Tathagata, using the pure land to illustrate, in order to highlight the profoundness of the scriptures. In reality, the Bodhisattva's true wisdom is in accordance with true suchness, and also resides in the Dharma-nature land; the Nagas hear the Dharma, and also reside in the transformation land. Here, Prajna contemplates and confirms the true nature, and all Bodhisattvas and Tathagatas take the removal of appearances as their foundation. In reality, they all reside in the Dharma-nature body, and manifest residing in the pure land, in order to highlight the Buddha's deep compassion, praising the merits and virtues of the Sambhogakaya, so it is said that they reside in the transformation land and teach the Dharma. The listeners of the Dharma also only mark the superior people, commensurate with the Buddha's true merits and virtues, using the transformation land to highlight it. The deeper meaning will be explained later. Now, saying that the Bhagavan (World Honored One) teaches the Dharma accordingly, it shows that the three bodies can all teach the Dharma, and the disciples all have the meaning of residing in the three lands. Here, only the merits and virtues of the Sambhogakaya are marked. However, in the scriptures, it is not seen that the Buddha resides in his own Sambhogakaya land to teach the Dharma. Therefore, one should understand the Buddha land according to the Buddha's merits and the place where he is. Now, the Bhagavan here, according to the special merits below, is the place where the true merits and virtues of the Sambhogakaya reside, that is, the transformation land, highlighting the superior body to highlight the superiority of the Dharma, and citing the transformation place to highlight the profoundness of the scriptures, wanting to highlight that compassion and wisdom are both produced through practice. There is no mention of the Dharma-nature body and the Dharma-nature land here. The sutra says: (1) 'Wonderfully and perfectly accomplishing all the rare and excellent merits and virtues of the Vajra-abiding Equality Wisdom that upholds all Tathagatas.' (2) 'Having already skillfully obtained the initiation crown of all Tathagatas, surpassing the three.'

界。(三)已能善得一切如來遍金剛智大觀自在。(四)已得圓滿一切如來決定諸法大妙智印。(五)已善圓證一切如來畢竟空寂平等性印。(六)于諸能作所作事業皆得善巧成辨無餘。(七)一切有情種種希愿隨其無罪皆能滿足。(八)已善安住三世平等常無斷盡廣大遍照。(九)身語心性猶若金剛等諸如來無動無壞。

述曰。此中九句嘆如來德。依諸經論略為三釋。第一且依此經文解。其第一句總嘆如來兼以下德。余之八句別嘆如來列諸德異。然下正宗有十四段以顯世尊十四實德。今此初句總標眾德余句別屬功德法門。金剛住持平等性智者舉次第二灌頂寶冠超過三界德。即是十四段中第三段。調伏眾惡普勝法門。亦是第五法王灌頂智藏法門之所顯也。舉下一德二種法門。其種種希有殊勝功德者。總指餘七句所有勝德。餘十二段所有法門。不可一一具足烈故。此總解已。別解釋者妙者功德微細故。善者非佛不惻故。又內道不了名妙外道不知名善。又智深難測名妙福細叵識為善。言成就者自在任運能現前義。又克獲圓滿名為成就。一切如來者欲顯佛德諸佛共故。由此共故佛德可尊。是真實德梵云達他揭多。古云多陀阿伽度。此云如來。菩薩地說言。無虛妄故名如來。涅槃經云。如過去佛說契經等不變改故名之為

【現代漢語翻譯】現代漢語譯本：（三）已經能夠很好地獲得一切如來普遍的金剛智慧，以大觀自在之身顯現。（註：如來指佛，金剛智指堅不可摧的智慧，大觀自在指菩薩的化身）。（四）已經獲得圓滿的一切如來決定諸法的大妙智印。（註：智印指智慧的象徵）。（五）已經很好地圓滿證得一切如來畢竟空寂的平等性印。（註：空寂指超越一切現象的本質，平等性印指平等對待一切事物的智慧）。（六）對於各種能夠做和所做的事業，都能夠巧妙地完成，沒有遺漏。（註：指佛能夠圓滿完成一切利益眾生的事業）。（七）對於一切有情眾生的各種希望和願望，只要沒有罪過，都能夠滿足。（註：有情指一切有感覺的生命）。（八）已經很好地安住在過去、現在、未來三世平等的、常無斷絕、廣大遍照的狀態中。（註：指佛的智慧和慈悲遍及一切時空）。（九）身、語、心性就像金剛一樣，與諸如來一樣，不動不壞。（註：指佛的身、語、意都具有金剛般的堅固和不變）。

述曰：這裡九句讚歎如來的功德。依據各種經論，略微分為三種解釋。第一種且依據此經文來解釋。其中第一句總括讚歎如來，兼具以下功德。其餘八句分別讚歎如來，列舉各種功德的差異。然而下文正宗有十四段，用來彰顯世尊的十四種真實功德。現在這第一句總標眾德，其餘各句分別屬於功德法門。金剛住持平等性智，是指次第第二的灌頂寶冠，超越三界的功德。也就是十四段中的第三段，調伏眾惡，普遍勝利的法門。也是第五法王灌頂智藏法門所彰顯的。舉出一個功德和兩種法門。其中種種稀有殊勝的功德，總指其餘七句所有的殊勝功德，以及其餘十二段所有的法門。不可一一完全列舉，因此總括解釋。總括解釋完畢后，分別解釋，微妙是因為功德微細的緣故。善是因為不是佛就不能測度的緣故。又內道不了解的稱為妙，外道不知道的稱為善。又智慧深奧難以測度的稱為妙，福德細微難以認識的稱為善。成就，是指自在任運能夠顯現的意義。又克獲圓滿稱為成就。一切如來，是想要彰顯佛的功德，諸佛共同具有的緣故。因為這個共同的緣故，佛的功德可以尊敬。是真實功德，梵語是Tathāgata（達他揭多），古譯為多陀阿伽度，這裡翻譯為如來。《菩薩地持經》說，沒有虛妄的緣故名為如來。《涅槃經》說，像過去佛所說的契經等不變改的緣故名為如來。

【English Translation】 English version: (3) Having been able to well attain the all-pervading Vajra Wisdom of all Tathagatas, manifesting as Mahāvalokiteśvara (Note: Tathagatas refers to Buddhas, Vajra Wisdom refers to indestructible wisdom, Mahāvalokiteśvara refers to a manifestation of a Bodhisattva). (4) Having attained the perfect Great Subtle Wisdom Seal that determines all dharmas of all Tathagatas (Note: Wisdom Seal refers to a symbol of wisdom). (5) Having well and perfectly realized the Equality Nature Seal of ultimate emptiness and tranquility of all Tathagatas (Note: Emptiness and tranquility refer to the essence beyond all phenomena, Equality Nature Seal refers to the wisdom of treating all things equally). (6) Being skillful in accomplishing all possible and actual activities without remainder (Note: Refers to the Buddha's ability to perfectly accomplish all activities that benefit sentient beings). (7) Being able to fulfill all kinds of hopes and wishes of all sentient beings, provided they are without fault (Note: Sentient beings refers to all beings with consciousness). (8) Having well abided in the state of equality in the three times (past, present, and future), constantly without cessation, vast and all-illuminating (Note: Refers to the Buddha's wisdom and compassion pervading all space and time). (9) The nature of body, speech, and mind is like Vajra, like all Tathagatas, unmoving and indestructible (Note: Refers to the Buddha's body, speech, and mind possessing Vajra-like firmness and immutability).

Commentary: These nine sentences praise the virtues of the Tathagata. According to various sutras and treatises, they can be roughly divided into three interpretations. The first is based on the text of this sutra. The first sentence generally praises the Tathagata, encompassing the following virtues. The remaining eight sentences separately praise the Tathagata, listing the differences in various virtues. However, the main text below has fourteen sections to highlight the fourteen real virtues of the World Honored One. Now, this first sentence generally marks all virtues, and the remaining sentences belong to the Dharma gates of merit. The Vajra-abiding Equality Nature Wisdom refers to the second initiation crown in order, surpassing the virtues of the three realms. That is the third section of the fourteen sections, the Dharma gate of subduing all evils and universal victory. It is also what is revealed by the fifth Dharma King Initiation Wisdom Treasury Dharma gate. It cites one virtue and two Dharma gates. The various rare and supreme merits generally refer to all the supreme merits of the remaining seven sentences, and all the Dharma gates of the remaining twelve sections. It is impossible to list them all completely, so it is a general explanation. After the general explanation is completed, explain separately, subtle because the merits are subtle. Good because it cannot be measured unless it is a Buddha. Also, what the inner path does not understand is called subtle, and what the outer path does not know is called good. Also, wisdom that is profound and difficult to measure is called subtle, and merit that is subtle and difficult to recognize is called good. Accomplishment refers to the meaning of being able to manifest freely and effortlessly. Also, obtaining perfection is called accomplishment. All Tathagatas are intended to highlight the Buddha's merits, which are shared by all Buddhas. Because of this sharing, the Buddha's merits can be respected. It is true merit, in Sanskrit Tathāgata, translated in ancient times as 多陀阿伽度, here translated as 如來 (Tathagata). The Bodhisattva-bhumi says that it is called Tathagata because it is without falsehood. The Nirvana Sutra says that it is called Tathagata because the sutras spoken by past Buddhas do not change.

如。從波羅蜜三十七品十一空來至涅槃故名為來。此意說言。如諸佛等而說妙法。從修萬行來至涅槃故言不虛。是如來義。又言不虛常行諦語來至佛位故名如來。瑜伽論云。十號之中初是總序。若住生死由行妙行去至佛位名蘇揭多。號為善逝。古云修伽陀也。若住彼岸因如成佛號曰如來。一揭多言義通來去。如言蜜多通離到義。此亦如是。金剛者喻也。平等性智慧調眾惡降伏煩惱普勝一切名曰金剛。如於金剛能摧壞故。言住持者至法王位能為一切三界勝主。世間所有勝法皆是此智之所住持。令其不壞名住。助其生長名持。又此平等智是諸智藏。一切福智以此為因。此能住持一切佛德能滅諸惑名金剛住持。此是平等性智之作用也。內能住持外能摧壞。平等性智者非是四智中第二平等性智也。畢竟空寂平等法效能證之智名平等性智。即無分別智正能斷惑為無間道。猶若金剛即妙觀智中之正智也。若為住持眾德之本。為能摧壞之根本。智即圓鏡中平等性智。若能摧壞著生死涅槃住無所住。即第七識所成平等性智。若能摧壞二乘異生一切煩惱住于慈悲利他功德。即成所作平等性智。今以正義即諸智中隨其所應證性平等。皆能壞分別及二障等。諸德之本名為金剛住持平等性智。一切菩薩根本所求如灌頂位之寶冠也。性是無漏。離

三界系永無分別。此牒次下第一德已。余德非一名為種種。無始未得名為希有。唯佛乃成故名殊勝。積力道成名為功德。此總含下。下自當知。第二句云。已能善獲一切如來灌頂寶冠超過三界者。即下十四段中第三調伏眾惡普勝法門。及第五灌頂智藏法門所顯。下經解言。若以世間灌頂位施當得出世灌頂位果。西域世間剎帝利種太子。將受帝王之位先請有德婆羅門等以為師傅。乘千里象取四大海水。以吉祥茅沾彼海水。灑太子頂令其凈潔。作大吉祥四方歸伏方受王位。古翻經云剎利水澆頭王。今新翻云剎帝利種灌頂大王。王身必是剎帝利種。請婆羅門以為師傅灌其頭頂。以婆羅門性修梵行凈戒之族故。剎帝利請灌其頂。此乃效習受法王位之儀式也。謂第十地究竟菩薩生色界上大自在宮。蓮華臺中將起金剛定受佛之位。勝諸菩薩菩薩中尊。佛之長子名為太子。十方諸佛是其師傅。各舒慧手及右臂手以三世佛清凈法水灌灑其頂。頂謂心首及其頭首。除無始來二障垢穢有漏染污遍滿清凈無漏潔白殊勝法王位。如世太子既灌頂已將受王位。戴王之冠著王之服處王之殿。佛法太子亦復如是。將受法王法主之位戴佛之冠。謂一切智一切種智。是佛心首所戴持故。即是觀照波羅蜜多。此功德法真實珍寶。七聖財中名為慧財。故此冠冤

【現代漢語翻譯】現代漢語譯本：三界（欲界、色界、無色界）本來就沒有分別。這裡是緊接著上面第一種功德來說的。其餘的功德不是隻有一個名稱，而是有種種不同的名稱。從無始以來都未曾獲得的，就叫做希有。只有佛才能成就，所以叫做殊勝。積累力量，道業成就，就叫做功德。這總括了下面的內容，下面自然會明白。第二句說，『已經能夠很好地獲得一切如來的灌頂寶冠，超過三界』，就是下面十四段中的第三個調伏眾惡普勝法門，以及第五個灌頂智藏法門所顯示的。下面的經文解釋說，如果用世間的灌頂之位來佈施，應當可以得到出世間的灌頂之位的果報。在西域，剎帝利種姓（古代印度社會第二等級，即武士和統治者）的太子，將要接受帝王之位時，先請有德行的婆羅門（古代印度社會最高等級，即僧侶）等作為師傅，乘坐千里象，取四大海水，用吉祥的茅草沾取那些海水，灑在太子的頭頂，使他清凈潔白，作為大吉祥，四方歸順，然後才接受王位。古時候翻譯的經書說，『剎利水澆頭王』，現在新翻譯的經書說，『剎帝利種灌頂大王』。國王的身份必定是剎帝利種姓，請婆羅門作為師傅來灌頂。因為婆羅門具有修行梵行、持守清凈戒律的品性，所以剎帝利請他們來灌頂。這乃是效仿學習接受法王之位的儀式啊。指的是第十地（菩薩修行的最高階段）究竟的菩薩，生在**上大自在宮，在蓮花臺中將要發起金剛定，接受佛的果位，勝過諸位菩薩，是菩薩中的尊者。佛的長子被稱為太子。十方諸佛是他的師傅，各自伸出智慧之手和右臂之手，用三世佛清凈的法水灑在他的頭頂。頭頂指的是心首和頭首。去除從無始以來二障（煩惱障和所知障）的垢穢，有漏的染污，遍滿清凈無漏潔白殊勝的法王之位。就像世間的太子已經接受灌頂之後，將要接受王位，戴上王的冠冕，穿上王的服裝，住在王的宮殿里。佛法的太子也是這樣，將要接受法王法主之位，戴上佛的冠冕，指的是一切智一切種智。這是佛的心首所戴持的，也就是觀照波羅蜜多（通過觀察和洞察達到智慧的圓滿）。這種功德法是真實的珍寶，在七聖財中被稱為慧財。所以這個冠冕……

【English Translation】 English version: The Three Realms (Desire Realm, Form Realm, Formless Realm) are inherently without distinction. This refers to the first virtue mentioned previously. The remaining virtues are not just one name but have various different names. What has not been attained since beginningless time is called 'rare.' Only the Buddha can achieve it, so it is called 'supreme.' Accumulating power and accomplishing the path is called 'merit.' This encompasses what follows, which will become clear later. The second sentence says, 'Having been able to well obtain the initiation crown of all Tathagatas, surpassing the Three Realms,' which is manifested in the third 'Subduing All Evils, Universally Victorious Dharma Gate' and the fifth 'Initiation Wisdom Treasury Dharma Gate' in the fourteen sections below. The following sutra explanation says, 'If one gives with the position of worldly initiation, one should obtain the result of the position of transmundane initiation.' In the Western Regions, when a prince of the Kshatriya caste (the second highest caste in ancient Indian society, consisting of warriors and rulers) is about to receive the position of emperor, he first invites virtuous Brahmins (the highest caste in ancient Indian society, consisting of priests) as teachers, rides a thousand-mile elephant, and takes the water of the four great seas. He dips auspicious reeds into that water and sprinkles it on the prince's head to purify him. This is done as a great auspicious ceremony, with all directions submitting, before he receives the throne. Anciently translated scriptures say, 'Kshatriya water-sprinkled-head king,' while newly translated scriptures say, 'Kshatriya caste initiation great king.' The king's identity must be of the Kshatriya caste, and he invites Brahmins as teachers to perform the initiation on his head. Because Brahmins have the qualities of practicing Brahma conduct and upholding pure precepts, the Kshatriya invites them to perform the initiation. This is imitating and learning the ceremony of receiving the Dharma King's position. It refers to the Bodhisattva who has reached the ultimate stage of the Tenth Ground (the highest stage of Bodhisattva practice), being born in the ** Upper Great自在 Palace, and about to arise from the lotus platform in the Vajra Samadhi to receive the Buddha's position, surpassing all Bodhisattvas, being the most honored among Bodhisattvas. The Buddha's eldest son is called the prince. The Buddhas of the ten directions are his teachers, each extending their hand of wisdom and right arm to sprinkle the pure Dharma water of the Buddhas of the three times on his head. The head refers to the mind and the head. It removes the defilements of the two obstacles (affliction obstacle and knowledge obstacle) from beginningless time, the contaminated impurities of outflows, and fills the pure, uncontaminated, white, supreme Dharma King position. Just as a worldly prince, having received initiation, is about to receive the throne, wear the king's crown, wear the king's clothes, and live in the king's palace, so too is the Dharma prince of the Buddha, about to receive the position of Dharma King and Dharma Lord, wearing the Buddha's crown, which refers to all-knowing wisdom and all-types of wisdom. This is what the Buddha's mind wears and upholds, which is the Prajnaparamita (perfection of wisdom through observation and insight). This meritorious Dharma is a true treasure, called the treasure of wisdom among the seven noble treasures. Therefore, this crown...

名為寶冠。服二際佛功德法衣即是慚愧柔和忍辱之上衣也。此智慧冠是大智藏。一切善法因此生故處十方佛空寂寶殿。由戴如是冠衣等故。無始惡友以煩惱水澆其心頂。生死心首所戴愚癡醜惡冠冤。生死所著無慚無愧剛強佷戾瞋恚惡服。悉得消滅永為棄捨。永更不入三界牢獄。故名降伏眾惡普勝法門。亦名灌頂智藏法門。由如是故為三界主出諸有漏生死繫縛超三界也。自體無漏名為遍也。故下經云。若以世間灌頂位施當得出世法王位果。第三句云遍金剛智大觀自在者。即下十四段中第十二一切有情住持遍滿勝藏法門。謂佛具證一切有情皆如來藏。普賢菩薩自體遍故。能證如來藏遍諸有情。此能證智名遍金剛智。摧滅生死一切障故。然由悲故觀諸有情身語心行。可濟拔者應時為現。故諸有情皆金剛藏。以金剛藏所灌灑故皆正法藏。一切皆隨正語轉故皆妙業藏。一切事業加行依故。由觀有情而起三業故曰觀自在。于求念者如應利樂無失時處法器等。故大觀自在。如龜茲國聖苾芻尼所現事也。第四句云決定諸法大妙智印者。即下十四段中第二寂靜法性般若理趣現等覺門。總一切法不過有二。一智二境。智謂金剛智。境謂一切法。又有二種一能詮二所詮。能詮謂法。所詮謂義。今顯世尊於二二種諸法之中決定悟解無有疑惑。能

【現代漢語翻譯】現代漢語譯本：名為寶冠（珍貴的頭飾）。穿上二際佛（過去和未來）的功德法衣，就是穿上慚愧、柔和、忍辱的上衣。這智慧冠是大智慧的寶藏。一切善法因此而生，所以安處於十方諸佛空寂的寶殿中。由於佩戴這樣的冠和衣等，無始以來的惡友用煩惱之水澆灌其心頂，生死心首所戴的愚癡醜惡的冠冕，以及生死輪迴中所穿著的無慚無愧、剛強橫暴、瞋恚的惡服，都能夠完全消滅，永遠拋棄。永遠不再進入三界（欲界、色界、無色界）的牢獄。所以名為降伏眾惡普勝法門，也名灌頂智藏法門。由於這樣，成為三界之主，脫離各種有漏的生死束縛，超越三界。自體無漏，名為遍（普遍）。所以下經說：『如果用世間的灌頂之位來佈施，應當得到出世法王位的果報。』第三句說『遍金剛智大觀自在者』，就是下面十四段中的第十二『一切有情住持遍滿勝藏法門』。意思是佛完全證悟一切有情都具有如來藏（佛性）。普賢菩薩的自體是普遍的，所以能夠證悟如來藏遍及一切有情。這能證悟的智慧名為遍金剛智。因為它能摧滅生死輪迴的一切障礙。然而，由於慈悲的緣故，觀察諸有情的身語心行，對於可以救濟的人，應時為之示現。所以諸有情都是金剛藏（堅固的寶藏）。因為被金剛藏所灌灑，所以都是正法藏（正法的寶藏）。一切都隨著正確的語言而轉變，所以都是妙業藏（美妙事業的寶藏）。一切事業的加行都依此而生。由於觀察有情而生起身語意三業，所以叫做觀自在。對於祈求唸誦的人，如其所應地給予利益和快樂，不失去時機、處所和法器等。所以稱為大觀自在。就像龜茲國聖苾芻尼（神聖的比丘尼）所顯現的事蹟一樣。第四句說『決定諸法大妙智印者』，就是下面十四段中的第二『寂靜法性般若理趣現等覺門』。總而言之，一切法不過有兩種：一是智慧，二是境界。智慧指的是金剛智，境界指的是一切法。又有兩種：一是能詮（能表達的），二是所詮（所表達的）。能詮指的是法，所詮指的是義。現在顯示世尊對於這兩種諸法之中，決定地悟解，沒有疑惑。

【English Translation】 English version: Named Baoguan (Precious Crown). To wear the merit Dharma garment of the Two Realms Buddhas (past and future) is to wear the upper garment of shame, gentleness, and forbearance. This wisdom crown is a treasure of great wisdom. All good Dharmas arise from it, so it dwells in the empty and silent treasure palace of the Buddhas of the ten directions. Because of wearing such a crown and garment, the evil friends from beginningless time, who pour the water of afflictions on the crown of the mind, the foolish and ugly crown of ignorance worn by the head of the mind of birth and death, and the shameless, unashamed, stubborn, violent, angry, and evil garments worn in the cycle of birth and death, can all be completely eliminated and abandoned forever. Never again entering the prison of the Three Realms (Desire Realm, Form Realm, Formless Realm). Therefore, it is called the Dharma gate of Subduing All Evils and Universally Overcoming, and also called the Dharma gate of the Wisdom Treasury of Empowerment. Because of this, one becomes the lord of the Three Realms, escaping all the leaky bonds of birth and death, and transcending the Three Realms. The self-nature is without leakage, called 'Pervading'. Therefore, the lower sutra says: 'If one gives the position of worldly empowerment as alms, one should obtain the fruit of the Dharma King position beyond the world.' The third sentence says 'Universally Vajra Wisdom Greatly Contemplating Self-Existent One', which is the twelfth of the following fourteen sections, 'The Dharma Gate of the Victorious Treasury of All Sentient Beings Abiding, Sustaining, and Universally Fulfilling'. It means that the Buddha fully realizes that all sentient beings possess the Tathagatagarbha (Buddha-nature). Because the self-nature of Samantabhadra Bodhisattva is universal, he can realize that the Tathagatagarbha pervades all sentient beings. This wisdom that can realize is called Universally Vajra Wisdom. Because it can destroy all obstacles of birth and death. However, because of compassion, he observes the body, speech, and mind actions of all sentient beings, and for those who can be saved, he manifests accordingly. Therefore, all sentient beings are Vajra Treasures (solid treasures). Because they are sprinkled by the Vajra Treasure, they are all Treasures of the Correct Dharma (treasures of the Correct Dharma). Everything changes according to the correct language, so they are all Treasures of Wonderful Karma (treasures of wonderful deeds). All the preliminary practices of all undertakings arise from this. Because of observing sentient beings and arising the three karmas of body, speech, and mind, it is called Contemplating Self-Existent One. For those who seek and recite, he gives benefits and happiness as appropriate, without losing the opportunity, place, and Dharma vessel, etc. Therefore, it is called Greatly Contemplating Self-Existent One. Just like the deeds manifested by the holy Bhikkhuni (holy nun) of the Kingdom of Kucha. The fourth sentence says 'Decisively the Great Wonderful Wisdom Seal of All Dharmas', which is the second of the following fourteen sections, 'The Dharma Gate of the Manifest Enlightenment of the Principle and Interest of the Tranquil Dharma-Nature Prajna'. In short, all Dharmas are nothing more than two kinds: one is wisdom, and the other is realm. Wisdom refers to Vajra Wisdom, and realm refers to all Dharmas. There are also two kinds: one is the expresser (that which can express), and the other is the expressed (that which is expressed). The expresser refers to the Dharma, and the expressed refers to the meaning. Now it shows that the World Honored One, in these two kinds of Dharmas, decisively understands without doubt.

知此智名大妙智印。此智印定二二種法。離諸疑網非凡愚所測名之為妙。神用難思複名為大。即觀有智印定諸法無疑惑也。第五句云一切如來畢竟空寂平等性印者。即下十四段中五法門也。第一一切諸法甚深微妙清凈法門。第四平等智印清凈法門。第七離諸戲論輪字法門。第八入廣大輪平等性法門。第十一性平等性最勝法門。謂昔妄想計諸法有。今離妄想計執永除。所執既無所證亦滿。諸妄永棄名為清凈。此諸妄想畢竟體空。世出世間染凈等法無不空寂。空寂之體性即真如。即一切法平等之性。此理決定遍諸法中名之為印。佛得此如一切圓滿故名善證。然中邊論解二十空中畢竟空云。為于有情常作饒益而觀空故名畢竟空。此意說言。為有情故別觀于空或觀所為有情為空。此觀有情等畢竟不可得畢竟即空名畢竟空。此畢竟空寂一切有情一切法中皆悉平等。是諸人法平等之性印定諸法定畢竟空。若計所執若二空理皆畢竟空故。此解即是第一一切法甚深微妙清凈法門之大義也。自餘四門準下應悉。恐文繁廣故不併釋。第六句云于諸能作所作事業皆得善巧成辦無餘者。當下十四段中第十能善調伏智藏法門之所顯德。所調伏者謂諸纏垢忿恚等過。謂佛世尊自能調伏忿恚等過。亦能調伏一切有情纏垢等失。隨其大小善惡事緣起纏垢

【現代漢語翻譯】現代漢語譯本知此智名為大妙智印（maha-mudra）。此智印決定了二二種法，遠離各種疑慮和迷惑，不是凡夫俗子所能理解的，所以稱為『妙』。它的神妙作用難以思議，所以又稱為『大』。這就是觀察有智印，確定諸法而沒有疑惑。第五句說『一切如來畢竟空寂平等性印』，指的就是下面十四段中的五法門。第一是一切諸法甚深微妙清凈法門，第四是平等智印清凈法門，第七是遠離各種戲論輪字法門，第八是進入廣大輪平等性法門，第十一是性平等性最勝法門。過去妄想執著諸法為實有，現在遠離妄想執著，永遠消除。所執著的既然沒有了，所證悟的也就圓滿了。各種虛妄永遠拋棄，稱為『清凈』。這些妄想畢竟是空性的。世間和出世間，染污和清凈等法，沒有不是空寂的。空寂的本體就是真如，就是一切法平等的自性。這個道理是確定的，遍及一切法中，所以稱為『印』。佛得到這個，一切都圓滿，所以稱為『善證』。然而《中邊分別論》解釋二十空中『畢竟空』時說，『爲了有情眾生常常得到利益而觀察空性，所以稱為畢竟空。』這個意思是說，爲了有情眾生，特別觀察空性，或者觀察所為的有情眾生是空性的。這種觀察有情等畢竟不可得，畢竟就是空，所以稱為畢竟空。這個畢竟空在一切有情眾生和一切法中都是平等的。這是諸人法平等的自性，印定諸法，確定畢竟是空。如果執著所執著的，或者二空的道理，都是畢竟空。這個解釋就是第一一切法甚深微妙清凈法門的大義。其餘四門可以參照下面的內容來理解。恐怕文字過於繁瑣，所以不一起解釋。第六句說『對於各種能作和所作的事業，都能巧妙地完成，沒有遺漏』，指的是下面十四段中第十能善調伏智藏法門所顯示的功德。所調伏的是各種煩惱和污垢，比如憤怒等過失。佛世尊自己能夠調伏憤怒等過失，也能調伏一切有情眾生的煩惱和污垢等缺失，隨著事情的大小善惡，煩惱和污垢就會產生。

【English Translation】 English version Knowing this wisdom is called the Great Subtle Wisdom Seal (maha-mudra). This wisdom seal determines the two-two kinds of dharmas, is free from all doubts and confusions, and cannot be fathomed by ordinary people, hence it is called 'Subtle'. Its miraculous function is inconceivable, so it is also called 'Great'. This is observing the wisdom seal, confirming all dharmas without doubt. The fifth sentence says 'All Tathagatas ultimately empty and quiescent equality nature seal', which refers to the five dharma gates in the following fourteen sections. The first is the profound, subtle, and pure dharma gate of all dharmas, the fourth is the pure dharma gate of the equality wisdom seal, the seventh is the dharma gate of the wheel of letters that is free from all plays of thought, the eighth is the dharma gate of entering the equality nature of the vast wheel, and the eleventh is the most supreme dharma gate of the equality nature of reality. In the past, one falsely imagined and clung to dharmas as real, but now, being free from false imagination and clinging, it is forever eliminated. Since what is clung to is gone, what is realized is also complete. All illusions are forever abandoned, which is called 'Pure'. These illusions are ultimately empty in nature. All dharmas, whether worldly or otherworldly, defiled or pure, are all empty and quiescent. The essence of emptiness and quiescence is Suchness, which is the equal nature of all dharmas. This principle is certain and pervades all dharmas, hence it is called 'Seal'. The Buddha attains this, and everything is complete, hence it is called 'Well-proven'. However, the Madhyantavibhaga explains 'ultimate emptiness' in the twenty kinds of emptiness by saying, 'For the sake of sentient beings constantly receiving benefits, one observes emptiness, hence it is called ultimate emptiness.' This means that for the sake of sentient beings, one specifically observes emptiness, or observes that the sentient beings for whom one acts are empty. This observation of sentient beings, etc., is ultimately unattainable, and ultimately it is emptiness, hence it is called ultimate emptiness. This ultimate emptiness is equal in all sentient beings and all dharmas. This is the self-nature of the equality of all persons and dharmas, sealing and confirming all dharmas, determining that they are ultimately empty. If one clings to what is clung to, or the principle of the two emptinesses, they are all ultimately empty. This explanation is the great meaning of the first dharma gate of the profound, subtle, and pure dharma of all dharmas. The remaining four gates can be understood by referring to the following content. Fearing that the text would be too verbose, they are not explained together. The sixth sentence says 'For all actions that can be done and are done, one can skillfully accomplish them without omission', which refers to the merits displayed by the tenth dharma gate of the ability to skillfully subdue the wisdom treasury in the following fourteen sections. What is subdued are the various afflictions and defilements, such as the faults of anger, etc. The Buddha, the World Honored One, is able to subdue the faults of anger, etc., and is also able to subdue the afflictions and defilements, etc., of all sentient beings. According to the size and nature of the events, whether good or bad, afflictions and defilements will arise.

等。如來善巧皆能調伏。成辨此智一切皆盡更無遺余。故佛世尊自智圓滿伏眾惡患。亦能調伏諸有情等纏垢等患。亦令乃至得佛菩提。是名善巧成辨無餘。但是能伏諸纏垢等。所有方便皆悉成辨故言善巧成辨無餘。智慧善巧名能作事業。所伏忿等名所作事業。又智慧方便名能作事。其所調伏身語意業令離纏垢名所作事。此嘆世尊具智方便善能調伏自他忿等一切無餘。第七句云一切有情種種希愿隨其無罪皆能滿足者。顯下十四段中第十四甚深理趣最勝法門。謂佛世尊由具般若波羅蜜多方便善巧成立勝智。善辨一切清凈事業能令諸有皆得清凈。又以貪等調伏世間。普遍恒時乃至諸有皆令清凈。自然調伏。又大貪等能得清凈大樂大財。三界自在常能堅固。饒益有情由斯陀羅尼。以隱密言詞說其神咒。能受持者一切障滅。隨心所欲無不成辨。乃至廣說若離煩惱惡業。諸愿世出世間若今若后。由無罪故悉能滿足。若起煩惱惡業根本由有罪故。如是諸愿皆不與之。故說世尊不奪有情一切諸愿。然不皆與。要除無罪若起煩惱及起惡愿雖有至誠亦定不與。如如意珠所發善愿一切皆得。第八句云已善安住三世平等。常無斷盡廣大遍照者。顯下十四段中第十三段無邊無際究竟理趣金剛法門。此意總顯般若波羅蜜多。若體若用弘廣深遠不異最

【現代漢語翻譯】現代漢語譯本：等等。如來（Tathagata，佛的稱號）以善巧方便都能調伏。成就辨別此智慧，一切都窮盡而沒有剩餘。所以佛世尊以自己的智慧圓滿，降伏各種惡患，也能調伏各種有情眾生的煩惱等患，也能令他們乃至獲得佛菩提（Buddha-bodhi，覺悟）。這叫做善巧成就辨別沒有剩餘。但是能夠降伏各種煩惱等，所有方便都全部成就辨別，所以說善巧成就辨別沒有剩餘。智慧善巧叫做能作事業，所降伏的忿怒等等叫做所作事業。又智慧方便叫做能作事，其所調伏的身語意業，令其遠離煩惱，叫做所作事。這是讚歎世尊具備智慧方便，善於調伏自己和他人的忿怒等等，一切沒有剩餘。第七句說『一切有情種種希愿隨其無罪皆能滿足』，顯示下面十四段中的第十四甚深理趣最勝法門。意思是說，佛世尊由於具備般若波羅蜜多（Prajnaparamita，智慧的完美）方便善巧，成立殊勝智慧，善於辨別一切清凈事業，能令各種有情眾生都得到清凈。又以貪慾等調伏世間，普遍恒常，乃至各種有情眾生都令其清凈，自然調伏。又大貪慾等能得到清凈大樂大財，在三界自在，常常能夠堅固，饒益有情眾生，通過陀羅尼（Dharani，總持），以隱秘的言詞說其神咒，能夠受持的人，一切障礙都消滅，隨心所欲沒有不成就辨別的。乃至廣泛地說，如果遠離煩惱惡業，各種願望，世間和出世間的，無論是現在還是將來，由於沒有罪過，都能滿足。如果生起煩惱惡業的根本，由於有罪過，這樣的願望都不給予。所以說世尊不奪取有情眾生的一切願望，然而不是全部都給予，要除去沒有罪過的。如果生起煩惱以及生起惡愿，即使有至誠心，也一定不給予，如同如意珠所發的善愿，一切都能得到。第八句說『已善安住三世平等，常無斷盡廣大遍照』，顯示下面十四段中的第十三段無邊無際究竟理趣金剛法門。這個意思總的顯示般若波羅蜜多，無論是體還是用，弘揚廣大深遠，不異於最……

【English Translation】 English version: Etc. The Tathagata (Buddha's title) is able to subdue with skillful means. Accomplishing and discerning this wisdom, everything is exhausted and nothing remains. Therefore, the Buddha World-Honored One, with his own perfect wisdom, subdues all kinds of evil afflictions, and is also able to subdue the afflictions of all sentient beings, and even enable them to attain Buddha-bodhi (Enlightenment). This is called skillful accomplishment and discernment without remainder. But being able to subdue all kinds of afflictions, all means are completely accomplished and discerned, so it is said that skillful accomplishment and discernment is without remainder. Skillful wisdom is called the ability to do deeds, and the anger and so on that are subdued are called the deeds that are done. Furthermore, skillful wisdom is called the ability to do things, and the actions of body, speech, and mind that are subdued, causing them to be free from afflictions, are called the deeds that are done. This praises the World-Honored One for possessing skillful wisdom and being able to subdue his own and others' anger and so on, completely without remainder. The seventh sentence says 'All sentient beings' various wishes, according to their innocence, can be fulfilled,' revealing the fourteenth profound principle and supreme Dharma gate in the following fourteen sections. It means that the Buddha World-Honored One, due to possessing Prajnaparamita (Perfection of Wisdom) skillful means, establishes supreme wisdom, is good at discerning all pure deeds, and can enable all kinds of sentient beings to attain purity. Furthermore, with greed and so on, he subdues the world, universally and constantly, and even causes all kinds of sentient beings to be pure, naturally subduing them. Furthermore, great greed and so on can obtain pure great joy and great wealth, being free in the three realms, and constantly able to strengthen and benefit sentient beings, through Dharani (Incantation), speaking its divine mantra with secret words, those who can uphold it, all obstacles will be eliminated, and whatever they desire will be accomplished and discerned. Even extensively speaking, if they are far from afflictions and evil deeds, all kinds of wishes, worldly and supramundane, whether now or in the future, due to being without sin, can be fulfilled. If the root of afflictions and evil deeds arises, due to having sin, such wishes will not be granted. Therefore, it is said that the World-Honored One does not take away all the wishes of sentient beings, but not all are granted, it is necessary to remove those without sin. If afflictions arise and evil wishes arise, even if there is sincerity, it will definitely not be granted, just like the good wishes issued by the wish-fulfilling jewel, everything can be obtained. The eighth sentence says 'Already well abiding in the equality of the three times, constantly without ceasing, vast and universally illuminating,' revealing the thirteenth section of the following fourteen sections, the boundless and ultimate principle of the Vajra Dharma gate. This meaning generally reveals Prajnaparamita, whether it is the essence or the function, promoting it widely, profoundly, and far-reaching, not different from the most...

勝　是故如來無邊無際一味究竟。能觀般若體用廣大所以無邊。能遍照故所以無際。由無斷故所以一味。由無盡故所以最勝。故能觀智妙知三世。知過未世猶如現在名為平等。又觀照智無邊無際一味究竟。能觀三世若理若事。事事分明皆善了達故名平等。其理一相亦名平等。若理若事皆能了達。故平等言通其理事。常無斷盡。廣大遍照智之用也。善安住者能觀之智妙達三際名善安住。理事之中皆無謬亂名善安住。於一切時智用遍了是此意也。第九句云身語心性猶若金剛。等諸如來無動無壞者。顯下十四段中第六段如來智印金剛法門。顯第九段真凈供養無上法門。佛具攝受一切如來金剛身印能證一切佛之法身具攝諸佛金剛語印於一切法得自在轉。具攝諸佛金剛心印於一切定當得自在。具攝諸佛金剛智印能得無上妙身語心。猶如金剛。無動無壞不為煩惱之所鼓動。不為外道魔王破壞。令其三業有所動壞。以佛三業智為前導。離諸過失。不可破壞令起過失。故無動壞。無動壞者與一切佛功德無差。故名為等。等諸如來即上諸門所說一切如來之妙義也。此如金剛不可動壞。殊勝三業。由昔因中如法三業供養諸佛為法供養故至佛位。得是果也。真凈供養所得報故不可動壞。或此三業非外道惡友所動。非天魔邪朋所壞故。猶若金剛

【現代漢語翻譯】現代漢語譯本勝（殊勝）：因此，如來是無邊無際、一味究竟的。能夠觀照般若（智慧）的體和用，廣大無邊所以稱為無邊。能夠普遍照耀，所以稱為無際。由於沒有斷絕，所以稱為一味。由於沒有窮盡，所以稱為最勝。因此，能夠觀照的智慧能夠巧妙地瞭解過去、現在、未來三世。瞭解過去和未來世就像現在一樣，這叫做平等。又，觀照的智慧是無邊無際、一味究竟的。能夠觀照三世的理和事。事事分明，都能夠很好地瞭解通達，所以叫做平等。其理一相，也叫做平等。如果對理和事都能夠了解通達，所以平等這個詞貫通了理和事。常常沒有斷絕窮盡，是廣大普遍照耀的智慧的作用。善安住（善於安住）：能夠觀照的智慧巧妙地通達過去、現在、未來三際，叫做善安住。在理和事之中都沒有謬誤錯亂，叫做善安住。在一切時，智慧的作用普遍明瞭，就是這個意思。第九句說身語心性猶如金剛，等同諸如來，沒有動搖和損壞。這是爲了顯示下面十四段中的第六段如來智印金剛法門。顯示第九段真凈供養無上法門。佛具足攝受一切如來的金剛身印，能夠證得一切佛的法身，具足攝受諸佛的金剛語印，對於一切法能夠自在運轉。具足攝受諸佛的金剛心印，對於一切禪定應當得到自在。具足攝受諸佛的金剛智印，能夠得到無上妙身語心，猶如金剛。沒有動搖和損壞，不被煩惱所動搖，不被外道魔王所破壞，使得佛的三業有所動搖和損壞。以佛的三業智作為前導，遠離各種過失，不可破壞，使得產生過失，所以沒有動搖損壞。沒有動搖損壞，與一切佛的功德沒有差別，所以叫做等同。等同諸如來，就是上面各門所說的一切如來的妙義。這就像金剛一樣不可動搖損壞，殊勝的三業，由於過去因地中如法以三業供養諸佛作為法供養，所以到了佛的果位，得到這樣的果報。真凈供養所得到的果報，所以不可動搖損壞。或者這三業不是外道惡友所動搖，不是天魔邪朋所破壞，所以猶如金剛。

【English Translation】 English version Supreme: Therefore, the Tathagata (如來) [Thus Come One] is boundless, limitless, of one taste, and ultimately supreme. Being able to contemplate the substance and function of Prajna (般若) [wisdom], it is vast and boundless, hence called 'boundless'. Being able to universally illuminate, it is called 'limitless'. Because it is without cessation, it is called 'of one taste'. Because it is without end, it is called 'most supreme'. Therefore, the wisdom that can contemplate can skillfully understand the three periods of time: past, present, and future. Understanding the past and future as being like the present is called equality. Furthermore, the wisdom of contemplation is boundless, limitless, of one taste, and ultimately supreme. It can contemplate the principles and matters of the three periods of time. Every matter is distinct and clearly understood, hence called equality. The single aspect of principle is also called equality. If both principle and matter can be understood and penetrated, then the word 'equality' encompasses both principle and matter. It is constantly without cessation or end; it is the function of vast and universally illuminating wisdom. 'Well-abiding' means that the wisdom that can contemplate skillfully penetrates the three junctures of time, called 'well-abiding'. Within principle and matter, there is no error or confusion, called 'well-abiding'. At all times, the function of wisdom is universally clear; this is the meaning. The ninth line says that the nature of body, speech, and mind is like Vajra (金剛) [diamond], equal to all Tathagatas, without movement or destruction. This is to reveal the Vajra Dharma Gate of the Tathagata's Wisdom Seal in the sixth section of the following fourteen sections. It reveals the supreme Dharma Gate of True and Pure Offering in the ninth section. The Buddha fully possesses the Vajra Body Seal of all Tathagatas, capable of realizing the Dharmakaya (法身) [Dharma Body] of all Buddhas. He fully possesses the Vajra Speech Seal of all Buddhas, able to freely turn the Dharma (法) [teachings]. He fully possesses the Vajra Mind Seal of all Buddhas, and should attain freedom in all Samadhi (禪定) [meditative states]. He fully possesses the Vajra Wisdom Seal of all Buddhas, able to attain the supreme and wonderful body, speech, and mind, like Vajra. Without movement or destruction, not moved by afflictions, not destroyed by externalist demons, causing the Buddha's three karmas to be moved or damaged. Taking the Buddha's wisdom of the three karmas as the guide, being far from all faults, indestructible, causing the arising of faults, therefore without movement or destruction. Without movement or destruction, there is no difference from the merits of all Buddhas, hence called equality. Equal to all Tathagatas is the wonderful meaning of all Tathagatas spoken of in the above gates. This is like Vajra, immovable and indestructible, the supreme three karmas, because in the past, in the causal ground, the three karmas were offered to all Buddhas as Dharma offerings, so upon reaching the Buddha's position, this is the result obtained. The result obtained from true and pure offerings is therefore immovable and indestructible. Or these three karmas are not moved by externalist evil friends, not destroyed by heavenly demons and evil companions, therefore like Vajra.

。破滅生死所有三業。三業性者即三業體。更無他義。此中九句顯佛世尊下十四段經所顯功德。今嘆佛德欲令眾生知佛具德起殷重心。敬受所說或聞此已當發勝心。欣求證得。或顯世尊具此諸德超過一切。是故所說甚深理趣最為殊勝可依修學。第二又解。依諸經中說佛具有二十一德。別配此等九句。經文金剛住持平等性智者。謂佛不二現行一向無障殊勝功德。及顯逮得一切佛平等性。得一切佛相似事業殊勝功德。如是一句總顯二德。謂佛世尊離諸凡夫現行生死起諸雜染住著生死。離二乘者現行涅槃一向棄背利樂他事。住著涅槃。世尊無彼現行二障。是故說名不二現行。悲智遍故生死涅槃二俱不住故名平等。能破此二障故假喻金剛。住無所住無住涅槃故名住持。住持悲智故又逮得一切佛平等性。謂所證理等能證智等所成身等。意業悲行悉皆平等。由此平等能壞生死故名金剛。平等為依能持眾德故名住持。今但舉一。此等甚多故名種種殊勝功德。經第二句云灌頂寶冠超過三界即佛三德。一者一切菩薩正所求智。二者極於法界。三者所行無礙。此中初句成就佛種不斷方便殊勝功德。謂諸菩薩為令佛種無斷絕故勤修加行非二乘等。是故佛智唯諸菩薩正所應求。由此灌頂法王子位唯第十地。著佛寶冠紹佛之位。非二乘等。謂令眾

【現代漢語翻譯】現代漢語譯本破滅生死所有三業（身、語、意）。三業的自性就是三業的本體，沒有其他意義。這其中九句經文，彰顯了佛世尊以下十四段經文所彰顯的功德。現在讚歎佛的功德，是爲了讓眾生知道佛具有功德，從而生起殷重之心，恭敬地接受佛所說的話，或者聽聞這些后，能夠發起殊勝之心，欣喜地追求證得。或者彰顯世尊具有這些功德，超越一切，因此所說的甚深理趣最為殊勝，可以依之修行學習。第二種解釋，依據諸經中所說，佛具有二十一種功德，分別對應這九句經文。《經文》中『金剛住持平等性智』，是指佛不二現行，一向沒有障礙的殊勝功德，以及彰顯獲得一切佛的平等性，得到一切佛相似事業的殊勝功德。像這樣一句經文總共彰顯了兩種功德。佛世尊遠離了凡夫現行生死，生起各種雜染，執著于生死；遠離了二乘現行涅槃，一向拋棄利益他人之事，執著于涅槃。世尊沒有這兩種現行的障礙，因此被稱為『不二現行』。因為悲智周遍，生死涅槃二者都不住著，所以稱為『平等』。能夠破除這兩種障礙，所以假借比喻為『金剛』。安住于無所住，無住的涅槃，所以稱為『住持』。安住和持有悲智，所以又獲得一切佛的平等性，是指所證的理平等，能證的智慧平等，所成就的身平等，意業的悲行全部平等。由於這種平等能夠壞滅生死，所以稱為『金剛』。以平等為依靠，能夠持有眾多功德，所以稱為『住持』。現在只是舉出一個例子，像這樣的功德非常多，所以稱為『種種殊勝功德』。《經》中第二句說『灌頂寶冠超過三界』，即是佛的三種功德：第一是一切菩薩真正所求的智慧，第二是窮盡法界，第三是所行無礙。這其中第一句成就佛種不斷絕的方便殊勝功德，是指諸菩薩爲了使佛種沒有斷絕，勤奮地修習加行，而不是二乘等。因此佛的智慧只有諸菩薩才真正應該尋求，由此灌頂法王子的地位只有第十地菩薩才能獲得，戴上佛的寶冠，繼承佛的地位，而不是二乘等。是指令眾

【English Translation】 English version Destroying all three karmas (body, speech, and mind) of birth and death. The nature of the three karmas is the substance of the three karmas; there is no other meaning. These nine sentences manifest the merits revealed in the following fourteen sections of the sutra concerning the World Honored One, Buddha. Now, praising the Buddha's virtues is to make sentient beings aware that the Buddha possesses virtues, thereby arousing a deep and respectful heart, reverently accepting what the Buddha says, or upon hearing these, being able to generate a supreme mind, joyfully seeking to attain them. Or, it reveals that the World Honored One possesses these virtues, surpassing all others, therefore the profound and subtle principles spoken are the most supreme, and one can rely on them for practice and learning. A second explanation, based on the sutras, says that the Buddha possesses twenty-one virtues, which are separately matched to these nine sentences. In the sutra text, 'Diamond Sustaining Equality Wisdom' refers to the Buddha's non-dual manifestation, the unsurpassed merit of being consistently without obstacles, and manifesting the attainment of the equality of all Buddhas, obtaining the unsurpassed merit of the similar activities of all Buddhas. Thus, this one sentence totally manifests two virtues. The World Honored One, Buddha, is far from the ordinary beings who manifest birth and death, generating various defilements, and clinging to birth and death; far from the two vehicles who manifest Nirvana, consistently abandoning the benefit and happiness of others, and clinging to Nirvana. The World Honored One has none of these two manifest obstacles, therefore it is called 'Non-Dual Manifestation'. Because compassion and wisdom pervade, and neither birth and death nor Nirvana are clung to, it is called 'Equality'. Being able to destroy these two obstacles, it is metaphorically called 'Diamond'. Abiding in the non-abiding, the non-abiding Nirvana, it is called 'Sustaining'. Abiding and sustaining compassion and wisdom, it also attains the equality of all Buddhas, which means that the principle realized is equal, the wisdom that realizes is equal, and the body attained is equal, and the compassionate conduct of the mind karma is all equal. Because this equality can destroy birth and death, it is called 'Diamond'. Relying on equality, it can sustain many virtues, so it is called 'Sustaining'. Now, only one example is given; there are many such merits, so it is called 'Various Supreme Merits'. The second sentence in the sutra says 'Initiation Crown Surpasses the Three Realms', which are the three virtues of the Buddha: first, the wisdom that all Bodhisattvas truly seek; second, exhausting the Dharma Realm; and third, unobstructed conduct. Among these, the first sentence accomplishes the unsurpassed merit of the expedient means of ensuring that the Buddha seed is not cut off, which means that the Bodhisattvas diligently cultivate the added practices in order to ensure that the Buddha seed is not cut off, not like the two vehicles. Therefore, the Buddha's wisdom is only what the Bodhisattvas should truly seek, and therefore the position of the Dharma Prince of Initiation can only be obtained by the Tenth Ground Bodhisattva, wearing the Buddha's crown and inheriting the Buddha's position, not like the two vehicles. It refers to making the'

生求聽般若甚深經典擬成種覺。亦是紹繼法王之位。是故若障破滅眾生不令修學般若經典。即為斷絕諸佛種子。此第二句證得果相殊勝功德。謂得窮極清凈法界。此凈法界修道之果。觀照心中常現前。故喻于頭上所戴寶冠。寶冠即是身之上飾。法界亦是功德根本。故喻寶冠。此第三句降伏魔怨殊勝功德。謂所行者即色等境。此所行境擾亂心故障礙善。故說名魔怨。諸佛世尊心善安住極悅意境。亦不能亂。所有功德極善成滿。一切惡境不能為礙。以能摧伏一切境界。一切所行不能拘礙離繫縛法。故至佛位超過三界。此第二句世尊之德。無始不成今時始得名之為獲。第三句云遍金剛智大觀自在即佛三德。一不可轉法。二住于佛住。三於一切行成就大覺。此中初句降伏外道殊勝功德。謂佛正法一切外道不能退轉。降伏彼已顯自正道。以由成就遍金剛智說甚深法降伏外道。又由成就遍諸法智。能說深法降諸外道。故說此智喻若金剛。言遍智者遍解諸法一切智也。此第二句觀所化生殊勝功德。謂住大悲晝夜六時觀世間故。此第三句於一切乘所化有情。能隨所應示現自身殊勝功德。謂遍了知一切有情性行差別。如其所應現自身。故大觀自在。若觀有情心行差別不自在者。不能隨類即現其身。由此既能隨應現者。故知佛具遍智大觀自

【現代漢語翻譯】現代漢語譯本：如果有人希望聽聞甚深的《般若經》，這表明他想要成就一切種智（Sarvajna，指佛陀的智慧）。這也是繼承法王（Dharmaraja，指佛陀）之位。因此，如果有人障礙、破壞眾生修學《般若經》，那就是斷絕諸佛的種子。這第二句證明了證得果相殊勝的功德，即證得窮極清凈的法界（Dharmadhatu，指一切法的本體）。這清凈法界是修道的果實，在觀照心中常常顯現，所以比喻為頭上所戴的寶冠。寶冠是身上最上方的裝飾，法界也是功德的根本，所以比喻為寶冠。這第三句是降伏魔怨的殊勝功德，指的是所行之處即是色等境界。這些所行之境擾亂心智，障礙善法，所以被稱為魔怨。諸佛世尊的心善於安住于極悅意的境界，不會被擾亂。所有的功德都極善圓滿，一切惡境都不能成為障礙。因為能夠摧伏一切境界，一切所行都不能拘礙，遠離繫縛之法，所以到達佛位，超越三界。這第二句是世尊的功德，並非無始以來就沒有，而是現在才獲得，所以稱為『獲』。第三句說『遍金剛智大觀自在』，即是佛的三德：一、不可轉法（Avivartaniya-dharma，指不退轉之法），二、安住于佛的安住處，三、於一切行成就大覺。其中第一句是降伏外道的殊勝功德，指的是佛的正法一切外道都不能使其退轉。降伏他們之後，才能顯現自己的正道。因為成就了遍金剛智，所以能說甚深之法，降伏外道。又因為成就了遍諸法智，所以能說深法，降伏諸外道。因此說此智慧如同金剛。『遍智』指的是普遍瞭解諸法的一切智慧。這第二句是觀察所化眾生的殊勝功德，指的是安住于大悲之中，晝夜六時觀察世間。這第三句是對一切乘（Yana，指交通工具，佛教中比喻運載眾生到達解脫的教法）所化的有情，能夠隨其所應示現自身殊勝的功德，指的是普遍了知一切有情性行差別，如其所應示現自身。所以稱為大觀自在。如果觀察有情心行差別不自在，就不能隨類即現其身。由此既然能夠隨應示現，就知道佛具有遍智大觀自在。

【English Translation】 English version: If someone desires to hear the profound Prajna Sutra, it indicates their intention to achieve Sarvajna (all-knowing wisdom of the Buddha). It also signifies inheriting the position of Dharmaraja (the Dharma King, referring to the Buddha). Therefore, if someone obstructs or destroys sentient beings from studying the Prajna Sutra, it is akin to severing the seeds of all Buddhas. This second sentence proves the merit of attaining the supreme fruit, which is realizing the ultimate pure Dharmadhatu (the realm of all phenomena's true nature). This pure Dharmadhatu is the fruit of the path, constantly appearing in the mind of contemplation, hence it is compared to a jeweled crown worn on the head. The jeweled crown is the uppermost adornment of the body, and the Dharmadhatu is the root of merit, hence the analogy to a jeweled crown. This third sentence is the supreme merit of subduing demonic hindrances, referring to the realm of form and other objects encountered in practice. These objects disturb the mind and obstruct goodness, hence they are called demonic hindrances. The minds of the Buddhas and World Honored Ones are skilled at abiding in extremely pleasing states and cannot be disturbed. All merits are perfectly fulfilled, and all evil realms cannot become obstacles. Because they can subdue all realms, all actions cannot bind them, and they are free from the law of bondage, therefore they reach the Buddha's position, transcending the three realms. This second sentence refers to the virtues of the World Honored One, which are not absent from the beginning but are attained now, hence the term 'attainment'. The third sentence says 'pervasive Vajra Wisdom, Greatly Observing Self-Existing', which are the three virtues of the Buddha: first, irreversible Dharma (Avivartaniya-dharma), second, abiding in the Buddha's abode, and third, accomplishing great enlightenment in all actions. Among them, the first sentence is the supreme merit of subduing external paths, referring to the fact that the Buddha's true Dharma cannot be turned back by any external paths. Only after subduing them can one reveal one's own true path. Because one has achieved pervasive Vajra Wisdom, one can speak profound Dharma and subdue external paths. Furthermore, because one has achieved pervasive wisdom of all Dharmas, one can speak profound Dharma and subdue all external paths. Therefore, this wisdom is said to be like Vajra (diamond). 'Pervasive wisdom' refers to the all-encompassing wisdom that understands all Dharmas. This second sentence is the supreme merit of observing sentient beings to be transformed, referring to abiding in great compassion and observing the world six times day and night. This third sentence is the supreme merit of being able to manifest oneself appropriately to sentient beings to be transformed by all Yanas (vehicles, a metaphor in Buddhism for teachings that carry sentient beings to liberation), referring to universally knowing the differences in the nature and conduct of all sentient beings and manifesting oneself accordingly. Therefore, it is called Greatly Observing Self-Existing. If one is not free to observe the differences in the minds and conduct of sentient beings, one cannot manifest oneself according to their kind. Since one can manifest oneself accordingly, it is known that the Buddha possesses pervasive wisdom and Greatly Observing Self-Existing.

在故也。又初句言遍金剛智是二十一功德之智總句最清凈覺。謂於一切有為無為所應覺境正開覺故。凈妙圓滿正開覺故。又于如所有性盡所有性正開覺故名遍金剛智。此中二德今顯創圓名之為得。第四句云決定諸法大妙智印者。此智十地分已得之。今顯滿也。顯二種德。一於一切法智無疑滯。二于諸法智無有疑惑。此中初句斷一切疑殊勝功德。謂于諸法已得能除一切疑惑決定智。故此第二句妙善了達一切法智。能隨所應恒正教誨殊勝功德。謂于諸法懷疑惑者。無有力能隨應教誨。唯佛世尊證見諸法。智善決定。能隨所應無倒教誨無休廢。故若於諸法不決定者理即不然。又得三法印諸行無常有為別印。涅槃寂靜無為別印。諸法無我二法遍印。此三妙理印定諸法。稱之為印。佛得此智名為智印。第五句云畢竟空寂平等性印者顯二種德。一得佛無二住勝彼岸。二證無中邊佛地平等。此中初句自性身份殊勝功德。佛無二住即是法身真如為體無差別相。于中一切二相分別皆不現行。緣彼勝定常住其中。故名為住。即無二住名勝彼岸。佛已窮到故名為得。此之法身諸佛共有平等之性。要除二我。觀二我空寂方始圓證。此第二句證真如相殊勝功德。謂真如相遠離一切有為無為中邊相故。遠離方處中邊相故。即是佛地平等法性。由證此

【現代漢語翻譯】現代漢語譯本存在於那裡。另外，第一句說的『遍金剛智』（all-pervading vajra wisdom）是二十一種功德之智的總括，是最清凈的覺悟。意思是對於一切有為法（conditioned phenomena）和無為法（unconditioned phenomena）所應覺悟的境界，能夠真正地開啟覺悟。因為清凈、微妙、圓滿地真正開啟覺悟。又因為對於如所有性（suchness）和盡所有性（all-encompassing nature）真正開啟覺悟，所以稱為『遍金剛智』。這其中兩種功德，現在彰顯創始和圓滿，稱之為『得』（attainment）。第四句說『決定諸法大妙智印』（the great and wondrous wisdom seal that determines all dharmas），這種智慧在十地（ten bhumis）的修行中已經獲得一部分，現在彰顯其圓滿。彰顯兩種功德：一是對一切法的智慧沒有疑惑和滯礙；二是對諸法的智慧沒有疑惑。這其中第一句是斷除一切疑惑的殊勝功德，意思是對於諸法已經獲得能夠去除一切疑惑的決定智。因此第二句是妙善了達一切法的智慧，能夠隨著所應恒常正確地教誨的殊勝功德，意思是對於諸法懷有疑惑的人，沒有能力隨著所應進行教誨。只有佛世尊證見諸法，智慧善於決斷，能夠隨著所應無有顛倒地教誨，沒有停止和廢棄。所以如果對於諸法不決斷，道理上就是不行的。又獲得三法印（three marks of existence），諸行無常（impermanence of all phenomena）是有為法的特別印記，涅槃寂靜（nirvana is peace）是無為法的特別印記，諸法無我（non-self of all phenomena）是兩種法的普遍印記。這三種微妙的道理印定諸法，稱之為『印』。佛獲得這種智慧，稱為『智印』（wisdom seal）。第五句說『畢竟空寂平等性印』（the seal of ultimate emptiness, tranquility, and equality），彰顯兩種功德：一獲得佛的無二住（non-dual abiding），勝過彼岸（the other shore）；二證得無中邊（without middle or edge）的佛地平等。這其中第一句是自性身（svabhavikakaya）的殊勝功德，佛的無二住就是法身（dharmakaya），以真如（tathata）為本體，沒有差別相。其中一切二相分別都不顯現，憑藉那種殊勝的禪定常住其中，所以稱為『住』。即無二住名為勝彼岸，佛已經窮盡到達，所以稱為『得』。這種法身是諸佛共有的平等之性，要去除二我（two selves），觀察二我的空寂，才開始圓滿證得。這第二句是證得真如相的殊勝功德，意思是真如相遠離一切有為無為的中邊相，遠離方處的中邊相，就是佛地的平等法性。因為證得這個。

【English Translation】 English version It exists there. Furthermore, the first sentence stating 'All-Pervading Vajra Wisdom' (Sarva-vajra-jnana) is the summary of the twenty-one merits of wisdom, the most pure enlightenment. It means that for all conditioned (Samskrta) and unconditioned (Asamskrta) phenomena that should be enlightened, it can truly open up enlightenment. Because it purely, subtly, and completely opens up enlightenment. Also, because it truly opens up enlightenment for Suchness (Tathata) and All-Encompassing Nature (Sarva-dharma-svabhava), it is called 'All-Pervading Vajra Wisdom'. Among these two merits, now manifesting the creation and completion, it is called 'Attainment' (Prapti). The fourth sentence says 'The Great and Wondrous Wisdom Seal that Determines all Dharmas' (Sarva-dharma-maha-adbhuta-jnana-mudra). This wisdom has already been partially attained in the practice of the Ten Bhumis (Dasa-bhumi), and now it manifests its completeness. It manifests two merits: first, there is no doubt or hindrance in the wisdom of all dharmas; second, there is no doubt in the wisdom of all dharmas. Among these, the first sentence is the supreme merit of cutting off all doubts, meaning that one has attained the decisive wisdom that can remove all doubts about dharmas. Therefore, the second sentence is the supreme merit of wonderfully and skillfully understanding the wisdom of all dharmas, which can constantly and correctly teach according to what is appropriate. It means that those who have doubts about dharmas do not have the ability to teach accordingly. Only the World Honored One, the Buddha, has witnessed all dharmas, and his wisdom is good at making decisions. He can teach without inversion and without ceasing, according to what is appropriate. Therefore, if one is not decisive about dharmas, it is not reasonable. Also, one attains the Three Marks of Existence (Tri-laksana): the Impermanence of all phenomena (Anitya) is a special mark of conditioned phenomena, Nirvana is Peace (Nirvana-shanti) is a special mark of unconditioned phenomena, and the Non-Self of all phenomena (Anatma) is a universal mark of both types of phenomena. These three subtle principles seal and determine all dharmas, and are called 'Seal' (Mudra). When the Buddha attains this wisdom, it is called 'Wisdom Seal'. The fifth sentence says 'The Seal of Ultimate Emptiness, Tranquility, and Equality' (Nihsvabhava-sunyata-samata-mudra), manifesting two merits: first, attaining the Buddha's Non-Dual Abiding (Advaya-sthiti), surpassing the Other Shore (Paramita); second, realizing the Buddha-land equality without middle or edge. Among these, the first sentence is the supreme merit of the Self-Nature Body (Svabhavikakaya). The Buddha's Non-Dual Abiding is the Dharmakaya (Dharmakaya), with Suchness (Tathata) as its essence, without any differentiating characteristics. In it, all dualistic discriminations do not appear, and one constantly abides in it through that supreme Samadhi, so it is called 'Abiding' (Sthiti). That is, Non-Dual Abiding is called Surpassing the Other Shore. The Buddha has exhausted and reached it, so it is called 'Attainment'. This Dharmakaya is the shared equal nature of all Buddhas. One must remove the Two Selves (Dvi-atma) and observe the emptiness and tranquility of the Two Selves in order to fully realize it. This second sentence is the supreme merit of realizing the aspect of Suchness, meaning that the aspect of Suchness is far from all conditioned and unconditioned middle and edge aspects, far from the middle and edge aspects of direction and place, which is the equal Dharma-nature of the Buddha-land. Because of realizing this.

故遍知諸法。于中不染。此真如理印于諸法。契畢竟空。方能證會佛皆圓證。第六句云于諸能作所作事業皆得善巧成辨無餘者。此顯世尊二種功德。一其身流佈一切世界。二其所成立不可思議。此中第一句現從睹史多天宮來下殊勝功德。謂現化身普於一切世界洲渚同時流下入母胎故。謂即八相示現成道。此即世尊能作事業皆得善巧　化身既爾他報身等隨應化現理亦如是。此第二句安立法教殊勝功德。謂佛安立一切法教超過一切尋思境故。是則名為所作事業皆得善巧。三劫修因本為有情。現身說法作大利樂。今既圓滿故名善巧成辨無餘。第七句云一切有情種種希愿隨其無罪皆能滿足。此顯世尊二種功德。一趣無相法。二不相間雜。如來解脫妙智究竟。此中初句調伏方便殊勝功德。無相法者即是涅槃。佛善了知三乘有情隨彼堪能調伏方便。如實為說令彼趣證無相法故。此意說言一切有情求出生死皆得涅槃。三乘妙愿由無罪故佛皆能滿。此第二句受用身份殊勝功德。謂受用身不相間雜。一切如來受用身體各各別故。如來妙智慧令一切有情解脫故。言如來解脫妙智。佛於此智已得究竟。如來此智不相間雜。于凈佛土現受用身。亦不相雜。大集會中現種種身。與諸菩薩受用法樂。亦不相雜。如來於此智所現身亦到究竟。此意即顯

如來之智及所現身已得究竟。隨諸有情一切無罪所樂所愿。皆能為現方便拔濟令離生死。故名滿足。第八句云已善安住三世平等常無斷盡廣大遍照。此顯世尊三種功德。一遊於三世平等法性。二盡虛空性。三窮未來際。此中初句記別三世殊勝功德。謂如現在記別過去未來世事皆無礙。故謂記般若於東北方最後興盛最初滅之。乃至正法滅盡時事。于瞻波國記法當滅。如正法滅經當廣說相。又記菩提樹邊二石菩薩身若滅盡正法當滅。今沒至胸事可驗矣。記阿輸迦為輪王事即其證也。此後二句自利利他二德無盡殊勝功德。謂如虛空經成壞劫性常無盡。如來一切真實功德亦復如是常無斷盡如未來際無有盡期。利他功德亦復如是。窮未來際常作一切有情利益安樂事。故廣大遍照。即無斷盡真實功德之照用也。第九句云身語心性猶若金剛等諸如來無動無壞者。此顯世尊二種功德。一到無障處。二凡所現身不可分別。此中初句已修一切障結對治殊勝功德。謂已修習一切二障對治聖道。已到解脫一切障處。所依所趣故名為處。由此如來所有三業皆善無漏。猶如金剛以一切佛非余動壞。此第二句能正攝受無染自身殊勝功德。謂佛自身非是虛妄分別所起。無煩惱業生雜染故。以如來身非是雜染分別起故。不可分別故。佛三業由離過失猶若金

【現代漢語翻譯】現代漢語譯本如來的智慧以及所顯現的色身已經達到究竟圓滿的境界。能夠隨順所有有情眾生的心意，滿足他們一切無罪的喜好和願望，並且能夠爲了救拔他們脫離生死輪迴而示現種種方便法門，所以稱為『滿足』。第八句說：『已善安住三世平等常無斷盡廣大遍照』。這顯示了世尊的三種功德：一是安住於三世平等的法性之中；二是如同虛空一樣無有邊際；三是窮盡未來際。其中第一句是記述三世殊勝的功德。比如，如同現在一樣記述過去和未來世的事情都沒有任何障礙。所以說，記述般若經典在東北方最後興盛，最初滅亡的事情，乃至正法滅盡時的事情。在瞻波國記述佛法將要滅亡的事情，如同《正法滅經》中將要廣泛宣說的景象。又記述菩提樹邊的兩個石像菩薩，如果他們的身軀滅盡，正法也將滅亡。現在（石像）沒入到胸部的事情可以驗證了。記述阿輸迦（Aśoka）（印度孔雀王朝的國王）成為轉輪王的事情就是證明。此後的兩句是自利利他兩種功德無盡殊勝的功德。比如，如同虛空經歷成住壞空劫一樣，永遠沒有窮盡。如來一切真實的功德也同樣如此，永遠沒有斷絕，如同未來際沒有盡頭一樣。利益他人的功德也同樣如此，窮盡未來際，常常做一切有情利益安樂的事情。所以說『廣大遍照』，就是沒有斷絕的真實功德的照用。第九句說：『身語心性猶若金剛等諸如來無動無壞者』。這顯示了世尊的兩種功德：一是到達沒有障礙的處所；二是凡所顯現的色身不可分別。其中第一句是已經修習一切障礙煩惱的對治法門的殊勝功德。意思是已經修習一切二障（煩惱障和所知障）的對治聖道，已經到達解脫一切障礙的處所。所依靠和所趨向的，所以稱為『處』。由此，如來所有的身語意三業都是善妙無漏的，猶如金剛一樣，一切諸佛都是如此，沒有其他動搖和損壞。這第二句是能夠正確攝受沒有染污的自身殊勝功德。意思是佛的自身不是虛妄分別所產生的，沒有煩惱業的雜染，所以說如來的色身不是雜染分別所產生的，所以不可分別。佛的身語意三業由於遠離過失，猶如金

【English Translation】 English version The Tathāgata's (如來) (one who has thus come, an epithet of the Buddha) wisdom and the manifested body have reached the ultimate perfection. According to the inclinations and desires of all sentient beings, free from any fault, the Tathāgata is able to manifest various expedient means to liberate them from the cycle of birth and death, hence the name 'fulfillment'. The eighth sentence says: 'Has well-dwelt in the equality of the three times, constantly without cessation, vast and universally illuminating.' This reveals the three merits of the World-Honored One: first, dwelling in the Dharma-nature of equality of the three times; second, being as boundless as space; third, exhausting the future. Among them, the first sentence records the supreme merits of the three times. For example, just as now, there is no obstacle in recording the events of the past and future. Therefore, it is said that the Prajñā (般若) (wisdom) scriptures will flourish last in the northeast and perish first, even to the events of the extinction of the Dharma. In the country of Campā (瞻波), it is recorded that the Dharma will perish, just as the scenes that will be widely proclaimed in the Saddharma-smṛtyupasthāna Sūtra (正法滅經). Also, it is recorded that the two stone Bodhisattvas (菩薩) (enlightenment being) beside the Bodhi tree (菩提樹) (the tree under which the Buddha attained enlightenment), if their bodies are completely destroyed, the Dharma will also perish. The fact that (the statues) are now submerged to the chest can be verified. The record of Aśoka (阿輸迦) (an Indian Maurya Emperor) becoming a Chakravartin (轉輪王) (wheel-turning king) is the proof. The following two sentences are the endless and supreme merits of benefiting oneself and others. For example, just as space experiences the kalpas (劫) (eons) of formation, existence, destruction, and emptiness, it is forever without end. All the true merits of the Tathāgata are also like this, forever without cessation, just as the future has no end. The merit of benefiting others is also like this, exhausting the future, constantly doing things that benefit and bring happiness to all sentient beings. Therefore, it is said 'vast and universally illuminating,' which is the illumination and application of the true merits without cessation. The ninth sentence says: 'Body, speech, and mind are like Vajra (金剛) (diamond), like all Tathāgatas, immovable and indestructible.' This reveals the two merits of the World-Honored One: first, reaching a place without obstacles; second, all manifested bodies are indistinguishable. Among them, the first sentence is the supreme merit of having cultivated the antidotes to all obstacles and afflictions. It means having cultivated the holy path that counteracts all two obstacles (the obstacle of afflictions and the obstacle of knowledge), and having reached the place of liberation from all obstacles. What is relied upon and what is approached, therefore it is called 'place'. Because of this, all three karmas of the Tathāgata are virtuous and without outflows, like Vajra, all Buddhas are like this, without other shaking and damage. The second sentence is the supreme merit of being able to correctly receive the undefiled self. It means that the Buddha's self is not produced by false discriminations, without the defilement of afflictive karma, therefore it is said that the Tathāgata's body is not produced by defiled discriminations, therefore it is indistinguishable. The Buddha's three karmas are free from faults, like Vajra

剛不可動壞。等一切佛。此中九句文義開合總嘆二十一德。此中且依佛地初釋。恐文繁廣不錄后師。攝大乘等隨應廣說。不能一一。第三又解。此九句經初四句嘆報身。第一句總嘆四智微圓報身實德不論法界。第二句嘆道勝位尊。第三句嘆悲深智遍二果齊圓。第四句嘆慧廣智德。總印一切有空事理。證不謬故。第五句嘆照寂斷德。此嘆法身。下四句嘆化身。第六句嘆成巧恩德。第七句總嘆神通輪能滿勝愿。第八句嘆記心輪能為說法。第九句嘆漏盡輪能現離染教誡教授。第一句總嘆四智微圓報身實德中。言金剛者總喻四智所依真如。效能摧壞併名金剛。非皆正有摧壞事用。言住持者圓鏡智也。即是證於金剛真如之住持者。此為世出世間眾善之本。又為余智之根本。故名為住持。依佛地經有九圓鏡喻。一如依圓鏡眾像影現。喻如來智鏡諸處．境．識．眾像影現故由此名為一切智者。故佛身諸德此能住持。又由鏡智自余相續出世世善諸處．境．識皆依鏡智而得生。故名為住持。二又如圓鏡無動無搖。眾生觀察自身得失。為欲存德舍諸失。喻如來鏡智懸法界幢無間斷故無所動搖。無數眾生觀于染凈為欲存凈舍諸染故。三如鏡善鑒鑒凈無垢光明遍照。喻如來鏡智離二障垢。極善磨瑩為定攝持。鑒凈無垢作大利樂事名光明遍照。四

如鏡依緣本質種種影相生起。喻如來鏡智恒依緣故智影相生。五如鏡周瑩其面於一切處為諸影像遍起依緣。喻如來鏡智不斷。無量眾善行瑩為諸三乘智影依緣。六如鏡大地大山宮舍大影可得。而鏡不等大影之量。喻如來鏡智十地影現。世出世善一切影現而智不同彼之份量。七又如圓鏡非處障質影像起緣。喻如來鏡智非惡友攝聞不正法障礙眾生智影起緣彼非器故。八又如圓鏡非處闇質影像起緣。喻如來鏡智非處樂惡愚昧眾生智影起緣。彼非器故。愚昧重故雖有三寶良田生長一切善法。不欲聽受不樂歸依返信外道。豈非愚癡尤重覆蔽。故云非器。九又如圓鏡非處遠質影像起緣。喻如來智鏡非處不凈感匱法業。不信眾生智影起緣。彼非器故。由前身中誹謗正法經無量劫不聞正法自業障故。或由無性不信因緣非聖法器故非彼緣。由此九喻隨其所應與自他身．有性無性．世出世善為因緣故名為住持。平等性者謂十平等。一諸相增上喜愛平等法性。謂于相好生喜愛故今證法性悉皆平等。二一切領受緣起平等法性謂內外緣起。三遠離異相非相平等法性。色等諸法變壞等相不相似故名為異相。遠離各別異相即是共相。如是共相以非相為相即法平等性。故經說言。一切諸法皆同一相。所謂非相。四弘濟大慈平等法性。慈有三種一有情緣。

【現代漢語翻譯】現代漢語譯本如鏡子依靠因緣，各種各樣的影像便會生起。比喻如來的如鏡智，恒常依靠因緣，智慧的影像便會生起。五、如同圓鏡，擦拭得光亮，在一切處為各種影像普遍生起提供依靠的因緣。比喻如來的如鏡智，永不斷絕。無量眾多的善行擦拭，為三乘（聲聞乘、緣覺乘、菩薩乘）的智慧影像提供依靠的因緣。六、如同鏡子，大地、大山、宮殿等大的影像可以顯現，但鏡子的大小並不等於影像的量。比喻如來的如鏡智，十地（菩薩修行的十個階段）的影像顯現，世間和出世間的善行一切影像顯現，但智慧並不等同於這些影像的份量。七、又如同圓鏡，不是在不適當的地方或被遮蔽的物體，影像便會生起因緣。比喻如來的如鏡智，不是被惡友攝受或聽聞不正法的障礙的眾生，智慧的影像便會生起因緣，因為他們不是合適的器皿。八、又如同圓鏡，不是在黑暗的地方或被遮蔽的物體，影像便會生起因緣。比喻如來的如鏡智，不是在安於作惡或愚昧的眾生那裡，智慧的影像便會生起因緣。因為他們不是合適的器皿。因為愚昧深重，即使有三寶（佛、法、僧）良田，能夠生長一切善法，也不想聽受，不樂於歸依，反而信奉外道。這難道不是愚癡尤其深重，遮蔽了智慧嗎？所以說他們不是合適的器皿。九、又如同圓鏡，不是在遙遠的物體，影像便會生起因緣。比喻如來的智慧之鏡，不是在不凈、感受匱乏正法的業、不信的眾生那裡，智慧的影像便會生起因緣。因為他們不是合適的器皿。由於前世誹謗正法，經過無量劫不能聽聞正法，這是自身的業障所致。或者由於沒有佛性，不相信因緣，不是聖法的器皿，所以不是（如來智慧的）因緣。由此九個比喻，根據其所應，與自身、他人、有佛性或無佛性、世間或出世間的善行作為因緣，所以名為住持。平等性，指的是十種平等。一、諸相增上喜愛平等法性。指的是因為對（佛的）相好產生喜愛，現在證悟法性，一切都是平等的。二、一切領受緣起平等法性，指的是內外緣起。三、遠離異相非相平等法性。色等諸法，變壞等相不相似，所以名為異相。遠離各別的異相，就是共相。像這樣，共相以非相為相，就是法的平等性。所以經中說：『一切諸法皆同一相，所謂非相。』四、弘濟大慈平等法性。慈有三種：一、有情緣。

【English Translation】 English version Just as a mirror relies on conditions to produce various reflections, so too does the Tathagata's Mirror-like Wisdom (Rulai Jingzhi) constantly rely on conditions for the arising of wisdom reflections. Fifth, like a polished round mirror, it provides the relying cause for the universal arising of various reflections in all places. This is analogous to the Tathagata's Mirror-like Wisdom, which is never interrupted. Countless good deeds polish it, providing the relying cause for the wisdom reflections of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Sixth, like a mirror, large reflections of the earth, mountains, and palaces can appear, but the size of the mirror is not equal to the quantity of the reflections. This is analogous to the Tathagata's Mirror-like Wisdom, where reflections of the Ten Grounds (ten stages of Bodhisattva practice) appear, and all reflections of worldly and supramundane good deeds appear, but the wisdom is not equal to the quantity of these reflections. Seventh, furthermore, like a round mirror, reflections arise from causes when not in an inappropriate place or obstructed by objects. This is analogous to the Tathagata's Mirror-like Wisdom, where wisdom reflections arise in beings who are not influenced by bad friends or obstructed by hearing incorrect teachings, because they are not suitable vessels. Eighth, furthermore, like a round mirror, reflections arise from causes when not in a dark place or obstructed by objects. This is analogous to the Tathagata's Mirror-like Wisdom, where wisdom reflections do not arise in beings who are content with evil or are ignorant. Because they are not suitable vessels. Because of their deep ignorance, even if they have the field of merit of the Three Jewels (Buddha, Dharma, Sangha), which can grow all good deeds, they do not want to listen, are not happy to take refuge, and instead believe in external paths. Isn't this ignorance especially deep, obscuring wisdom? Therefore, it is said that they are not suitable vessels. Ninth, furthermore, like a round mirror, reflections arise from causes when not from distant objects. This is analogous to the Tathagata's Mirror of Wisdom, where wisdom reflections do not arise in beings who are impure, experience a lack of Dharma, or have unbelief. Because they are not suitable vessels. Due to slandering the correct Dharma in previous lives, they cannot hear the correct Dharma for countless kalpas, which is caused by their own karmic obstacles. Or because they do not have Buddha-nature, do not believe in causes and conditions, and are not vessels for the holy Dharma, so they are not the (Tathagata's wisdom) cause. From these nine analogies, according to what is appropriate, taking oneself, others, those with or without Buddha-nature, worldly or supramundane good deeds as causes and conditions, it is therefore called 'sustaining'. 'Equality-nature' refers to ten kinds of equality. First, the equality-nature of increasing love for all forms. This refers to, because of generating love for the (Buddha's) excellent marks, now realizing the nature of Dharma, everything is equal. Second, the equality-nature of all received conditioned arising, referring to internal and external conditioned arising. Third, the equality-nature of being apart from different forms and non-form. Dharmas such as form, the aspects of change and decay are not similar, therefore they are called different forms. Being apart from individual different forms is the common form. Like this, the common form takes non-form as its form, which is the equality-nature of Dharma. Therefore, the sutra says: 'All dharmas have the same form, which is called non-form.' Fourth, the equality-nature of greatly aiding and benefiting great compassion. There are three kinds of compassion: first, sentient being-related.

緣有情為境初發心菩薩修。二法緣。緣正法為境。修正行菩薩多分修。緣教生故。三無緣。緣真如為境。無生忍菩薩多修。此慈雖有所緣緣法界故亦名無緣。無分別故。佛皆具有平等福業。長時無間殷重無餘。故名弘濟。五無待大悲平等法性。二乘之悲不拔一切唯拔欲界暫時而轉。如來普拔遍緣三界恒時而轉無所觀待。恒救不捨能拔三苦所苦有情。等如一子不生分別。此子非子及拔不拔。如來證得大菩提已恒作是念。我常安立一切有情諸善根本。若未悟者我當開悟。此亦三種準慈應說。六隨諸眾生所樂示現平等法性。如來雖居無戲論位由平等智增上力故大圓鏡智相應凈識現琉璃等微妙色身。令諸有情善根成就自心變似如是身相。謂自心外見如來身。七一切有情敬受所說平等法性。隨眾生樂如是語業發生歡喜。如來即現由悲願故說必稱機不虛捐也。雖有眾生不順佛語此是化作或當有益后必信受。八世間寂靜皆同一味平等法性。有漏五蘊名為世間即彼息滅名為寂靜。生死涅槃二俱平等故名一味。又所執世間本性無故名為寂靜。此即顯如無差別故名為一味。九世間諸法苦樂一味平等法性。世間有八謂利．衰．毀．譽．稱．譏．苦．樂。得可意事名利。失可意事名衰。不現誹撥名毀。不現讚美名譽。現前讚美名稱。現前誹撥名

【現代漢語翻譯】現代漢語譯本緣有情為境，是初發心菩薩所修的二法緣。緣正法為境，是修正行菩薩多分修的，因為緣于教法而生起。緣真如為境，是無生忍菩薩多修的。這種慈悲雖然有所緣，但因為緣於法界，所以也稱為無緣，因為沒有分別。佛都具有平等的福德和事業，長時間不間斷，慇勤懇切沒有遺余，所以稱為弘濟。五、無待大悲平等法性。二乘（聲聞乘和緣覺乘）的悲憫不能拔除一切眾生的痛苦，只能拔除欲界眾生暫時的痛苦，而且還會停止。如來普遍拔除三界眾生的痛苦，恒常不斷，沒有觀待。恒常救助不捨棄，能夠拔除三苦（苦苦、壞苦、行苦）所困擾的有情眾生，平等對待如同一個兒子，不生分別。這個兒子是不是兒子，以及拔除與不拔除，都是平等的。如來證得大菩提之後，恒常這樣想念：『我常常安立一切有情眾生的諸善根本，如果還沒有覺悟的，我應當開導他們覺悟。』這種大悲也應參照慈悲的三種（有緣慈、法緣慈、無緣慈）來說明。六、隨諸眾生所樂示現平等法性。如來雖然處於沒有戲論的境界，但由於平等智慧的增上力，大圓鏡智相應的清凈識現出琉璃等微妙的色身，使諸有情眾生的善根得以成就，（眾生）自心變現出好像是如來身相的樣子，（眾生）認為在自心之外見到了如來身。七、一切有情敬受所說平等法性。隨著眾生的喜好，（如來）如是語業發生歡喜。如來即時顯現，由於悲願的緣故，所說必定契合機宜，不會徒勞。即使有眾生不順從佛的教誨，這也是（佛）化現的，或者將來會有益處，最終必定會信受。八、世間寂靜皆同一味平等法性。有漏的五蘊（色、受、想、行、識）稱為世間，五蘊息滅稱為寂靜。生死和涅槃二者都是平等的，所以稱為一味。又，所執著的世間，其本性是空無的，所以稱為寂靜。這即是顯示如（真如）沒有差別，所以稱為一味。九、世間諸法苦樂一味平等法性。世間有八種，即利、衰、毀、譽、稱、譏、苦、樂。得到可意的事情叫做利，失去可意的事情叫做衰。沒有當面誹謗叫做毀，沒有當面讚美叫做譽。當面讚美叫做稱，當面誹謗叫做譏。

【English Translation】 English version The 'two-conditioned' (二法緣) is cultivated by Bodhisattvas who have just generated the aspiration for enlightenment, with sentient beings as the object. The 'conditioned by the Dharma' (緣正法為境) is mostly cultivated by Bodhisattvas who are rectifying their conduct, because it arises from the Dharma teaching. The 'unconditioned' (無緣) is mostly cultivated by Bodhisattvas who have attained the patience with non-origination (無生忍), with Suchness (真如) as the object. Although this compassion has an object, it is also called 'unconditioned' because it is conditioned by the Dharmadhatu (法界), and because it is without discrimination. All Buddhas possess equal blessings and activities, continuously, without interruption, diligently, thoroughly, and without remainder, therefore it is called 'vastly benefiting' (弘濟). Fifth, the 'unconditional great compassion' (無待大悲) is the equality of the Dharma-nature (平等法性). The compassion of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) cannot eradicate all suffering, but only temporarily removes the suffering of beings in the desire realm (欲界), and it ceases. The Tathāgata (如來) universally eradicates the suffering of beings in the three realms (三界), constantly and without interruption, without any expectation. Constantly helping and not abandoning, able to eradicate the suffering of sentient beings afflicted by the three sufferings (三苦) (suffering of suffering, suffering of change, and pervasive suffering), treating them equally like an only child, without generating discrimination. Whether this child is a child or not, and whether to eradicate or not eradicate, are all equal. After the Tathāgata attains great Bodhi (大菩提), he constantly thinks: 'I constantly establish the roots of all good for all sentient beings. If there are those who have not awakened, I shall guide them to awaken.' This great compassion should also be explained in terms of the three types of compassion (conditioned compassion, Dharma-conditioned compassion, and unconditioned compassion), similar to loving-kindness (慈). Sixth, the 'manifestation according to the inclinations of all sentient beings' (隨諸眾生所樂示現) is the equality of the Dharma-nature. Although the Tathāgata dwells in the state of non-conceptual proliferation (無戲論位), due to the increasing power of equal wisdom (平等智), the pure consciousness corresponding to the Great Perfect Mirror Wisdom (大圓鏡智) manifests subtle forms such as lapis lazuli, enabling the roots of good of all sentient beings to be accomplished. (Sentient beings') own minds transform into the appearance of the Tathāgata's form, (sentient beings) think that they see the Tathāgata's form outside of their own minds. Seventh, the 'reverent acceptance of what is spoken by all sentient beings' (一切有情敬受所說) is the equality of the Dharma-nature. According to the inclinations of sentient beings, such verbal actions (語業) generate joy. The Tathāgata immediately manifests, and because of the power of compassion and vows (悲願), what is spoken is sure to be appropriate to the occasion and will not be in vain. Even if there are sentient beings who do not follow the Buddha's teachings, this is a transformation (化作) of the Buddha, or it will be beneficial in the future, and they will eventually believe and accept it. Eighth, the 'tranquility of the world is all of one flavor' (世間寂靜皆同一味) is the equality of the Dharma-nature. The contaminated five aggregates (五蘊) (form, feeling, perception, volition, and consciousness) are called the world (世間), and the cessation of the five aggregates is called tranquility (寂靜). Saṃsāra (生死) and Nirvāṇa (涅槃) are both equal, therefore they are called 'one flavor' (一味). Furthermore, the world that is clung to is empty in its nature, therefore it is called tranquility. This shows that Suchness (如) is without difference, therefore it is called 'one flavor'. Ninth, the 'suffering and happiness of all dharmas in the world are of one flavor' (世間諸法苦樂一味) is the equality of the Dharma-nature. There are eight worldly conditions (世間) which are gain, loss, disgrace, fame, praise, criticism, suffering, and happiness. Obtaining desirable things is called gain (利), losing desirable things is called loss (衰). Not being slandered in person is called disgrace (毀), not being praised in person is called fame (譽). Being praised in person is called praise (稱), being slandered in person is called criticism (譏).

譏。逼惱身心名苦。適悅身心名樂。聖者居中恒常一味得利不高遇衰不下。乃至遇苦無患得樂無愛。應如虛空平等一味。十修植無量功德究竟平等法性。功德即是菩提分等熏種長養成熟解脫名為修植。具此十德名平等性智。又有二平等。謂一切有情平等。諸佛平等。如攝大乘等解。轉第七得。因昔有我此彼不等。今離我故名等平等。種種希有殊勝功德者即妙觀智及成事智。各有十因。妙觀察智十種因者。一建立因。此智住持一切陀羅尼門三摩地門無礙辨說諸佛妙法。謂十力等。二生起因。此智慧為頓起一切所知無礙妙智種種無量相識因緣。謂一切智慧頓了知一切境相。一切境相頓起生因也。三歡喜因。此智可玩。波羅蜜多．菩提分法．十力．無畏．不共佛法之所莊嚴甚可愛樂。四分別因。此智之上世及出世衰盛因果三乘圓證無餘。觀察妙飾間烈。世間惡趣善趣以為衰盛因果。出世以二乘大乘為衰盛因果也。又有異解如佛地第五。五受用因。此智助平等智為增上緣。擊發鏡智相應凈識現受用身。種種眾會威德熾盛雨大法雨。為令十地諸大菩薩受大法樂。亦助成智現變化身。乃至為令地前所化受用法樂。六趣差別因。此智之上無邊因果五趣差別具足顯現。七界差別因。此智之上無邊因果三界差別具足顯現。八雨大法雨因。

【現代漢語翻譯】現代漢語譯本譏：逼迫惱亂身心叫做『苦』。適應喜悅身心叫做『樂』。聖者處於中間狀態，恒常保持一種味道，得到利益不驕傲，遇到衰敗不沮喪。乃至遇到痛苦沒有憂患，得到快樂沒有貪愛。應該像虛空一樣平等而無分別。通過十種修行來植立無量的功德，最終達到平等的法性。功德就是菩提分等，熏習、滋養、成長、成熟，最終解脫，這叫做『修植』。具備這十種功德，叫做『平等性智』。又有兩種平等，即一切有情（眾生）平等和諸佛平等。如《攝大乘論》等所解釋。這是轉變第七識所得到的。因為過去有『我』，所以有彼此不平等。現在脫離了『我』，所以叫做『等平等』。種種稀有殊勝的功德，就是妙觀察智和成所作智。各有十種因緣。妙觀察智的十種因緣是：一、建立因。此智慧夠住持一切陀羅尼門（總持法門）、三摩地門（禪定法門），無礙地辯說諸佛的妙法，如十力等。二、生起因。此智慧夠頓然生起一切所知，無礙的妙智，種種無量的相識因緣。即一切智慧頓然了知一切境相，一切境相頓然生起智慧的因緣。三、歡喜因。此智令人喜悅，用波羅蜜多（到彼岸）、菩提分法（覺悟的組成部分）、十力（佛的十種力量）、無畏（無所畏懼）、不共佛法（佛獨有的法）來莊嚴，非常可愛和快樂。四、分別因。此智慧夠對世間和出世間的衰盛因果，三乘（聲聞乘、緣覺乘、菩薩乘）的圓滿證悟，進行無餘的觀察，巧妙地修飾和區分。世間以惡趣和善趣作為衰盛的因果，出世間以二乘（聲聞乘、緣覺乘）和大乘（菩薩乘）作為衰盛的因果。又有不同的解釋，如《佛地經論》第五卷。五、受用因。此智幫助平等性智作為增上緣，激發鏡智（大圓鏡智），相應的清凈識顯現受用身，在種種眾會中威德熾盛，降下大法雨，爲了讓十地（菩薩修行的十個階段）的諸大菩薩接受大法的快樂。也幫助成所作智顯現變化身，乃至爲了讓地前（十地之前）所化度的眾生接受用法的快樂。六、趣差別因。此智慧夠對無邊因果的五趣（地獄、餓鬼、畜生、人、天）差別，具足地顯現。七、界差別因。此智慧夠對無邊因果的三界（欲界、色界、無色界）差別，具足地顯現。八、降大法雨因。

【English Translation】 English version 『Criticism. Forcing and afflicting body and mind is called 『suffering』. Adapting and pleasing body and mind is called 『joy』. A sage dwells in the middle, constantly maintaining one flavor, not becoming arrogant when gaining benefits, and not becoming discouraged when encountering decline. Even when encountering suffering, there is no worry; when gaining joy, there is no attachment. One should be like empty space, equal and without discrimination. Through ten cultivations, one plants limitless merits, ultimately attaining the equal Dharma-nature. Merit is Bodhi-factors, etc., perfuming, nourishing, growing, maturing, and ultimately liberating, which is called 『cultivation』. Possessing these ten virtues is called 『Equality Wisdom』. There are also two kinds of equality, namely the equality of all sentient beings and the equality of all Buddhas, as explained in the Mahāyānasaṃgraha (Compendium of the Mahayana) and other texts. This is obtained by transforming the seventh consciousness. Because in the past there was 『self』, there was inequality between this and that. Now, having abandoned 『self』, it is called 『equal equality』. The various rare and supreme merits are the Wonderful Contemplation Wisdom and the Accomplishing Wisdom. Each has ten causes. The ten causes of Wonderful Contemplation Wisdom are: 1. Establishing Cause. This wisdom can uphold all Dhāraṇī gates (gates of total retention) and Samādhi gates (gates of meditative concentration), and unobstructed, eloquently expound the wonderful Dharma of all Buddhas, such as the Ten Powers, etc. 2. Arising Cause. This wisdom can suddenly give rise to all that is knowable, unobstructed wonderful wisdom, and various limitless causes and conditions of recognition. That is, all wisdom can suddenly know all aspects of reality, and all aspects of reality can suddenly give rise to the cause of wisdom. 3. Joyful Cause. This wisdom is delightful, adorned with Pāramitās (perfections), Bodhi-factors (components of enlightenment), Ten Powers (ten powers of a Buddha), Fearlessness (absence of fear), and Unique Buddha Dharmas (Dharmas unique to a Buddha), making it very lovable and joyful. 4. Discriminating Cause. This wisdom can observe without remainder the causes and effects of decline and prosperity in the mundane and supramundane realms, and the complete realization of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), skillfully embellishing and distinguishing them. In the mundane realm, the evil destinies and good destinies are taken as the causes and effects of decline and prosperity; in the supramundane realm, the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) and the Great Vehicle (Bodhisattvayāna) are taken as the causes and effects of decline and prosperity. There are also different interpretations, as in the fifth volume of the Buddhabhūmi-śāstra (Treatise on the Stages of Buddhahood). 5. Enjoyment Cause. This wisdom helps Equality Wisdom as a superior condition, stimulating Mirror Wisdom (Great Perfect Mirror Wisdom), and the corresponding pure consciousness manifests the enjoyment body, with majestic power flourishing in various assemblies, raining down the great Dharma rain, in order to allow the great Bodhisattvas of the Ten Bhūmis (ten stages of Bodhisattva practice) to receive the joy of the great Dharma. It also helps Accomplishing Wisdom manifest transformation bodies, even to allow the beings transformed before the Bhūmis (before the Ten Bhūmis) to receive the joy of using the Dharma. 6. Destiny Differentiation Cause. This wisdom can fully manifest the differentiations of the five destinies (hell, hungry ghost, animal, human, deva) with limitless causes and effects. 7. Realm Differentiation Cause. This wisdom can fully manifest the differentiations of the three realms (desire realm, form realm, formless realm) with limitless causes and effects. 8. Raining Great Dharma Rain Cause.

此智之上諸佛菩薩威神所引廣大甚深教法可得。九降伏怨敵因。此智之上一切天魔外道異論所不傾動。甚深法界教法可得。十斷一切疑因。妙觀察智不愚一切自相共相之所圍繞故。此中廣辨自共相體。此等十因廣說其相如佛地論。成所作智十種因者謂三業化。一身業化。此有三種。一現神通化。由是如來示現種種工巧等處摧伏諸伎傲慢眾生。以是善巧方便力故引諸眾生令入聖教成熟解脫。二現受生化。由是如來往諸眾生種種生處示同類生而居尊位。由其示現同類生故攝伏一切異類眾生。三現業果化由。是如來示現領受本事本生難修諸行。如契經說。如來先世迦葉佛時作是罵言。何處沙門剃除鬢髮有大菩提。無上菩提極難得。故由彼惡業今受如是難行苦果。此言亦是為止惡行現化所作。若不爾者何有系屬一生。菩薩已曾親事無量如來植諸善本。性憶宿命。更起如是動語惡行。當知此言為欲化度宜聞此言而得度者。令于佛所離此言故。二語業化。此亦三種。一慶慰語化。由是如來宣暢種種隨所樂法。文義巧妙小智。眾生初聞尚信。謂佛言音具六十德。諸凡愚慧暫時得聞尚生信解。何況其餘聰慜者慧。二方便語化。由是如來立正學處毀諸放逸贊不放逸。又復建立隨信行人隨法行等。由大悲故。為諸有情安立學處令伏諸惡修世

【現代漢語翻譯】現代漢語譯本憑藉此智慧，可以獲得諸佛菩薩以威神力引導的廣大而深奧的教法。這是九種降伏怨敵的原因。憑藉此智慧，一切天魔外道和不同的理論都無法動搖它。可以獲得深奧的法界教法。這是斷除一切疑惑的原因。妙觀察智不迷惑於一切自相和共相的圍繞，因此，其中廣泛辨別自相和共相的本體。這些十種原因廣泛地闡述了它們的相狀，如《佛地論》所說。成所作智的十種原因是指三種化現的業。一是身業化現，這有三種：一是示現神通化現。因此，如來示現種種工巧等處，摧伏那些傲慢的眾生。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟並解脫。二是示現受生化現。因此，如來前往眾生各種不同的出生之處，示現與他們同類的出生，並且處於尊貴的位置。由於他示現與他們同類的出生，所以能夠攝伏一切不同類的眾生。三是示現業果化現。因此，如來示現領受本事（過去世的作為）和本生（過去世的生命）中難以修行的各種行為。如契經所說，如來在過去世迦葉佛時期，曾經說過這樣的話：『哪裡有沙門剃除鬢髮就能獲得大菩提？無上菩提極難獲得。』因此，由於那個惡業，今生要承受這樣難行苦行的果報。』這句話也是爲了阻止惡行而示現的化現所作。如果不是這樣，怎麼會與一生有關聯呢？菩薩已經曾經親近侍奉無量如來，種植各種善本，並且具有憶念宿命的能力，怎麼會再發起這樣動搖的語言和惡行呢？應當知道，這句話是爲了化度那些適合聽到這句話而得度的人，讓他們在佛的面前遠離這種言語的緣故。二是語業化現，這也有三種：一是慶慰語化現。因此，如來宣揚種種隨順眾生所喜好的法，文辭和意義巧妙，小智慧的眾生初次聽聞尚且相信，認為佛的言語具有六十種功德。那些凡夫愚鈍的智慧暫時聽聞尚且產生信解，更何況那些聰敏有智慧的人呢？二是方便語化現。因此，如來建立正確的學處，毀壞各種放逸，讚歎不放逸。又建立隨信行人、隨法行人等。由於大悲心的緣故，爲了眾生安立學處，使他們降伏各種惡行，修習世間

【English Translation】 English version With this wisdom, the vast and profound teachings guided by the Buddhas and Bodhisattvas through their majestic power can be obtained. This is the cause of nine subduing enemies. With this wisdom, all heavenly demons, external paths, and differing theories cannot shake it. The profound Dharma realm teachings can be obtained. This is the cause of cutting off all doubts. The Wonderful Observing Wisdom is not deluded by the surrounding of all self-characteristics (svalaksana) and common characteristics (samanya-laksana), therefore, it extensively distinguishes the substance of self and common characteristics within it. These ten causes extensively explain their appearances as described in the Yogacarabhumi-sastra. The ten causes of Accomplishing Wisdom (Krtyanusthana-jnana) refer to the three types of transformation of actions. One is the transformation of body actions, which has three types: First, the transformation of manifesting supernatural powers. Therefore, the Tathagata (Thus Come One) demonstrates various skillful means and other places, subduing those arrogant beings. Through the power of these skillful means, he guides beings into the Holy Teachings, maturing and liberating them. Second, the transformation of manifesting rebirth. Therefore, the Tathagata goes to various places of birth for beings, demonstrating birth similar to them and residing in a position of honor. Because he demonstrates birth similar to them, he can subdue all beings of different kinds. Third, the transformation of manifesting the results of actions. Therefore, the Tathagata demonstrates receiving the deeds of past lives (purva-karma) and the difficult practices of past lives (jataka). As the sutras say, 'In a past life, during the time of Buddha Kasyapa (Kasyapa Buddha), the Tathagata said such words: 'Where can a sramana (ascetic) who shaves his hair attain Great Bodhi (Enlightenment)? Supreme Bodhi is extremely difficult to attain.' Therefore, due to that evil karma, he now receives the difficult and painful results of such practices.' These words are also a transformation made to stop evil actions. If not, how could it be related to one lifetime? The Bodhisattva (Enlightenment Being) has already served countless Tathagatas, planted various roots of goodness, and has the ability to remember past lives. How could he again initiate such wavering words and evil actions? It should be known that these words are for the purpose of transforming those who are suitable to hear these words and be liberated, so that they can stay away from such words in the presence of the Buddha. Second, the transformation of speech actions, which also has three types: First, the transformation of congratulatory words. Therefore, the Tathagata proclaims various teachings that accord with the preferences of beings, with skillful words and meanings. Beings of small wisdom still believe when they first hear them, thinking that the Buddha's words have sixty virtues. Those of foolish wisdom temporarily hear and still generate faith and understanding, let alone those who are intelligent and wise? Second, the transformation of expedient words. Therefore, the Tathagata establishes correct places of learning, destroys various forms of indulgence, and praises non-indulgence. He also establishes those who follow faith (sraddhanusarin), those who follow the Dharma (dharmanusarin), and so on. Due to great compassion, he establishes places of learning for beings, enabling them to subdue various evil actions and cultivate worldly

間善。安立聖道分位差別。令入正道出離三界。三辨揚語化。由是如來斷諸眾生無量疑惑。謂成事智隨諸眾生意樂差別現化語業。說種種義斷諸疑惑。謂發一音表一切義令諸有情隨類獲益。佛以一音演說諸法眾生隨類各得解。等此由如來本願所引不思議力。若作化身一質異見利樂事成。三意業化。此有四種。一抉擇意化。由是如來抉擇眾生八萬四千心行差別。謂諸有情八萬四千諸垢塵勞心行差別。此能障礙八萬四千波羅蜜多陀羅尼門三摩地等。如賢劫經廣說其相。所謂最初修習行法波羅蜜多。乃至最後分佈佛體波羅蜜多三百五十。一一皆具六到彼岸。如是總有二千一百。對治貪瞋癡及等分有情心行差別八千四百。除四大種及六無義所生過失。十轉合數八萬四千。修習此故后得成就八萬四千陀羅尼門三摩地等。此猶略說。廣則無量。二造作意化。由是如來觀諸眾生所行之行行與不行若德若失。為令取捨造作對治。謂隨觀察一切有情所行之行。若諸惡行不行有德行即有失。若諸善行行即有德不行有失。如是觀察為欲令彼取德舍失。于德造作住持對治于失造作遠離對治。三發起意化。由是如來為欲宣說彼對治故顯彼所樂名句字身。謂隨眾生所樂說法令起愛樂發生對治。四受領意化。由是如來於定不定返問置記為記別。故隨其

【現代漢語翻譯】現代漢語譯本間善（精通）。安立聖道分位差別，令入正道，出離三界（欲界、色界、無色界）。三、辨揚語化。由此如來斷除諸眾生無量疑惑。即成就事智，隨諸眾生意樂差別，現化語業，說種種義，斷諸疑惑。即發一音，表一切義，令諸有情隨類獲益。佛以一音演說諸法，眾生隨類各得解。等同於如來本願所引不思議力。若作化身，一質異見，利樂事成。三、意業化。此有四種：一、抉擇意化。由此如來抉擇眾生八萬四千心行差別。即諸有情八萬四千諸垢塵勞心行差別。此能障礙八萬四千波羅蜜多（到達彼岸的方法）陀羅尼門（總持法門）三摩地（禪定）等。如《賢劫經》廣說其相。所謂最初修習行法波羅蜜多，乃至最後分佈佛體波羅蜜多三百五十，一一皆具六到彼岸。如是總有二千一百。對治貪瞋癡及等分有情心行差別八千四百。除四大種及六無義所生過失。十轉合數八萬四千。修習此故，后得成就八萬四千陀羅尼門三摩地等。此猶略說，廣則無量。二、造作意化。由此如來觀察諸眾生所行之行，行與不行，若德若失，為令取捨造作對治。即隨觀察一切有情所行之行。若諸惡行，不行有德，行即有失；若諸善行，行即有德，不行有失。如是觀察，為欲令彼取德舍失，于德造作住持對治，于失造作遠離對治。三、發起意化。由此如來為欲宣說彼對治故，顯彼所樂名句字身。即隨眾生所樂說法，令起愛樂，發生對治。四、受領意化。由此如來於定不定返問置記為記別。故隨其

【English Translation】 English version Skilled in discernment. Establishing the distinctions of the stages of the Noble Path, leading beings to enter the right path and escape the Three Realms (Desire Realm, Form Realm, Formless Realm). Third, the transformation through eloquent speech. Through this, the Tathagata (Buddha) dispels the immeasurable doubts of all beings. That is, with the wisdom of accomplishing deeds, according to the different inclinations of beings, manifesting transformed speech, speaking various meanings, and dispelling all doubts. That is, uttering one sound, expressing all meanings, enabling all sentient beings to benefit according to their kind. The Buddha expounds all dharmas (teachings) with one sound, and sentient beings each understand according to their kind. This is due to the inconceivable power drawn from the original vows of the Tathagata. If a transformation body is created, with one substance and different perceptions, the work of benefiting and bringing joy is accomplished. Third, the transformation of mental activity. This has four types: First, the transformation of discerning intention. Through this, the Tathagata discerns the eighty-four thousand different mental activities of beings. That is, the eighty-four thousand different mental activities of all sentient beings, with their defilements and afflictions. This can obstruct the eighty-four thousand Paramitas (perfections), Dharani-gates (mantra gateways), Samadhis (meditative concentrations), and so on. As the Bhadrakalpika Sutra extensively describes their characteristics. That is, from the initial practice of the Paramita of conduct, up to the final distribution of the Buddha's body, the three hundred and fifty Paramitas, each possessing the six perfections. Thus, there are a total of two thousand one hundred. Counteracting the eighty-four hundred different mental activities of beings characterized by greed, hatred, delusion, and equanimity. Excluding the faults arising from the four great elements and the six meaningless things. The ten transformations combine to form eighty-four thousand. By practicing this, one later attains the eighty-four thousand Dharani-gates, Samadhis, and so on. This is just a brief explanation; the extensive explanation is immeasurable. Second, the transformation of creative intention. Through this, the Tathagata observes the actions performed by beings, whether they are performed or not, whether they are virtuous or faulty, in order to cause them to adopt what is virtuous and abandon what is faulty, creating antidotes. That is, observing the actions performed by all sentient beings. If they are evil actions, not performing them is virtuous, and performing them is faulty; if they are good actions, performing them is virtuous, and not performing them is faulty. Observing in this way, in order to cause them to adopt virtue and abandon faults, creating, maintaining, and counteracting virtue, and creating and avoiding counteracting faults. Third, the transformation of initiating intention. Through this, the Tathagata, in order to proclaim those antidotes, reveals the names, phrases, and word-bodies that they delight in. That is, according to the teachings that beings delight in, causing them to arise with love and joy, and generating antidotes. Fourth, the transformation of receptive intention. Through this, the Tathagata distinguishes between what is definite and indefinite, returning questions, placing marks, and making distinctions. Therefore, according to their

所應受領去來現在等義。此四即是一向分別返問置記四種論說。謂三寶性良福田等此三業化即三神變。謂神通記說教戒三種。由此義故說佛世尊名大聖智藥。能除一切煩惱病故。妙觀察智成所作智各有十因故名種種希有功德。此句總顯報身實德故以四智初門贊述。余色非色諸有為德皆是四智品類攝故。第二句云灌頂寶冠超過三界此嘆道勝位尊。出第十地灌頂位已戴佛寶冠殊勝妙智身凈無漏。離諸繫縛非界所攝故。名超過由此二乘異生外道位皆卑下故。十地云有此凈土出過三界。第十地菩薩當生其中。彼土處所不離三界以離繫縛故名超也非彼攝故。如來之身亦復如是。非有漏故名為超過非離三界別處生也。第三句云遍金剛智大觀自在者嘆悲深智廣二果齊圓。因中修行自利利他悲智為因果道成滿。果既了知諸法名遍金剛智。能證遍智慧摧二障故喻金剛。或所破二障堅牢難壞亦喻金剛。能證遍破猶如金剛煩惱所知。真實妙智名遍金剛智。得此智覺能悲拔濟一切有情。自利智圓利他悲滿名觀自在。隨其眾生三業求愿即能悲拔無有遺漏名大觀自在。顯佛諸德莫過此二。攝法周盡隨應廣攝　第四句云決定諸法大妙智印者嘆慧廣智德。總印一切有空事理證不謬故。智有二種二種無智皆已斷盡故得二智。有為智慧知有為定無常。無為智

【現代漢語翻譯】現代漢語譯本所應受領過去、現在、未來等的意義。這四種意義就是一向分別、返問、置記四種論說。所謂三寶的體性、良田福田等，這三種業的化現就是三種神變。所謂神通記說、教戒三種。因為這個緣故，所以說佛世尊名為大聖智藥，能夠去除一切煩惱病。妙觀察智和成所作智各有十種原因，所以名為種種稀有功德。這句話總括地顯示了報身的真實功德，所以用四智的最初法門來贊述。其餘色、非色等一切有為的功德，都是四智的品類所包含的緣故。第二句說『灌頂寶冠超過三界』，這是讚歎道勝位尊。出離第十地灌頂位之後，戴上佛的寶冠，殊勝妙智，身凈無漏，遠離各種繫縛，不被三界所包含，所以名為超過。因為這個緣故，二乘、異生、外道的地位都卑下。十地經中說，有這種凈土超出三界。第十地菩薩應當生在其中。那個凈土的處所不離三界，因為遠離繫縛的緣故，名為超出，不是被三界所包含。如來的身也是這樣，因為不是有漏的緣故，名為超過，不是離開三界另外出生。第三句說『遍金剛智大觀自在者』，這是讚歎悲深智廣，二種果位齊頭圓滿。因地修行自利利他，以悲智為因，果道才能成就圓滿。果位既然了知諸法，名為遍金剛智。能夠證得遍智慧摧毀二障，所以比喻為金剛。或者所破的二障堅牢難壞，也比喻為金剛。能夠證得遍破，猶如金剛，煩惱所知。真實妙智名為遍金剛智。得到這種智慧覺悟，能夠悲憫救濟一切有情。自利智圓，利他悲滿，名為觀自在。隨著眾生的身口意三業求愿，就能悲憫救濟，沒有遺漏，名為大觀自在。顯示佛的各種功德，沒有超過這兩種的。攝法周全，隨應廣攝。第四句說『決定諸法大妙智印者』，這是讚歎智慧廣大，智德圓滿。總印一切有空事理，證明不會有錯謬的緣故。智慧有兩種，兩種無智都已經斷盡，所以得到兩種智慧。有為智慧知有為法必定無常，無為智

【English Translation】 English version The meanings of what should be received, past, present, and future. These four are the four kinds of discourses: one-sided distinction, questioning back, placing and recording. The nature of the Three Jewels, good fields of merit, etc., these three karmic manifestations are the three kinds of divine powers. Namely, the three kinds of supernatural powers, recording and speaking, teaching and precepts. Because of this meaning, it is said that the Buddha World Honored One is named Great Sage Wisdom Medicine, able to remove all afflictions and diseases. The Wonderful Observing Wisdom and the Accomplishing Wisdom each have ten causes, so they are called various rare merits. This sentence generally reveals the real merits of the Reward Body, so it is praised with the initial gate of the Four Wisdoms. All other conditioned virtues, whether form or formless, are included in the categories of the Four Wisdoms. The second sentence says 'The Crown of Initiation surpasses the Three Realms,' which praises the superiority of the path and the尊位 (zun wei, honored position). After leaving the Initiation position of the Tenth Ground, wearing the Buddha's crown, with supreme wonderful wisdom, the body is pure and without outflows, free from all bonds, and not included in the Three Realms, so it is called surpassing. Because of this, the positions of the Two Vehicles, ordinary beings, and externalists are all inferior. The Sutra of the Ten Grounds says that there is this pure land that surpasses the Three Realms. The Bodhisattvas of the Tenth Ground should be born in it. The location of that pure land is not separate from the Three Realms, but because it is free from bonds, it is called surpassing, not included in them. The body of the Tathagata is also like this, because it is not conditioned, it is called surpassing, not born in a separate place apart from the Three Realms. The third sentence says 'The Great Compassionate One with All-Pervading Vajra Wisdom,' which praises the profound compassion and vast wisdom, the two fruits equally perfected. In the causal stage, practicing self-benefit and benefiting others, with compassion and wisdom as the cause, the fruition of the path can be accomplished and perfected. Since the fruition knows all dharmas, it is called All-Pervading Vajra Wisdom. Being able to attain All-Pervading Wisdom can destroy the two obscurations, so it is likened to vajra (diamond). Or the two obscurations that are to be destroyed are firm and difficult to break, also likened to vajra. Being able to attain all-pervading destruction is like vajra, afflictions and knowledge. True wonderful wisdom is called All-Pervading Vajra Wisdom. Obtaining this wisdom and awakening, one can compassionately rescue all sentient beings. Self-benefiting wisdom is complete, and benefiting others with compassion is full, called Avalokiteshvara (觀自在, Guan Zizai). According to the wishes of sentient beings' three karmas of body, speech, and mind, one can compassionately rescue them without omission, called Great Avalokiteshvara. Revealing the various virtues of the Buddha, there is nothing that surpasses these two. Comprehending the Dharma completely, widely including according to circumstances. The fourth sentence says 'The Great Wonderful Wisdom Seal that Determines All Dharmas,' which praises the vastness of wisdom and the perfection of wisdom virtues. Totally sealing all conditioned and unconditioned phenomena and principles, proving that there will be no errors. There are two kinds of wisdom, and the two kinds of non-wisdom have already been completely cut off, so one obtains the two kinds of wisdom. Conditioned wisdom can know that conditioned dharmas are certainly impermanent, unconditioned wisdom

能知無為定寂靜。此二無我印法定然必無猶預故。用廣大名大妙智印。若無此智於法不能決定智起。第五句云畢竟空寂平等性印者嘆照寂斷德。此嘆法身要斷二障方證二空。二空之理印定諸法。諸法平等皆由二空。由二空門證此法性名平等性。然畢竟空但能入門非平等性。平等性者真如之體非空非有。今從方便名畢竟空。由觀有情為畢竟空所證得故。佛已圓得故名為證。第六句云于諸能作所作事業皆得善巧成辨無餘者。下四句嘆化身。此嘆成巧恩德。謂佛世尊大悲燻煮六時驅逼。為利有情為現方便報身化身。如應說法利樂菩薩及二乘等。其平等智擊發鏡智。為諸菩薩現他報身。妙觀察智于中說法斷眾疑網。成所作智擊發鏡智起變化身。為二乘等現化身語。妙觀察智于中說法斷諸疑網。成所作智現三業化。總有十種。如此中解釋初句總德中解。此成事智及平等性智名為能作事業。其十種化平等智等之所作事名為所作事業。世尊於此能作所作皆得善巧成辨無餘。一切皆得善巧滿故。第七句云一切有情種種希愿隨其無罪皆能滿足者。嘆神通輪能滿勝愿。由佛具有神通威力。一切有情世及出世諸無罪愿皆能滿足。然不皆與故說為能。恐諸有情增惡業故。謂見貧者常求其財應亦施與。然得財已增長惡業所以不與。攝大乘雲寧使貧

【現代漢語翻譯】現代漢語譯本能知無為定寂靜。這兩種無我印法必定無疑。用廣大名大妙智印（指以廣大之名，以大妙之智慧為印證）。若無此智，對於佛法不能做出決斷，智慧便無法生起。第五句說『畢竟空寂平等性印』，是讚歎照寂斷德（指照亮寂靜，斷除煩惱的功德）。這是讚歎法身，要斷除二障（煩惱障和所知障）才能證得二空（人空和法空）。二空的道理印證諸法。諸法平等皆由二空而來。通過二空之門證得此法性，名為平等性。然而，畢竟空只能作為入門的方便，並非真正的平等性。平等性是真如的本體，非空非有。現在從方便的角度稱之為畢竟空，因為通過觀察有情眾生為畢竟空而證得。佛已經圓滿證得，所以稱為證。第六句說『于諸能作所作事業皆得善巧成辨無餘』，下面四句是讚歎化身。這是讚歎成就巧妙的恩德。意思是佛世尊以大悲薰陶，六時不停地努力，爲了利益有情眾生，示現方便的報身和化身。根據眾生的根器說法，利益安樂菩薩和二乘等。其平等智激發鏡智，為諸菩薩示現他受用報身。妙觀察智在其中說法，斷除大眾的疑惑。成所作智激發鏡智，生起變化身，為二乘等示現化身語。妙觀察智在其中說法，斷除各種疑惑。成所作智示現三業化（身語意化），總共有十種。如同在解釋初句總德中所說的那樣。這成就事智和平等性智，稱為能作事業。這十種變化，是平等智等所作的事情，稱為所作事業。世尊對於這能作和所作，都能夠善巧成就，沒有遺漏。一切都能夠善巧圓滿。第七句說『一切有情種種希愿隨其無罪皆能滿足』，是讚歎神通輪能夠滿足殊勝的願望。由於佛具有神通威力，一切有情世間和出世間的各種無罪的願望都能夠滿足。然而，並非所有的願望都給予滿足，所以說是『能』。這是因為恐怕有些有情會因此增長惡業。例如，看到貧窮的人常常求取錢財，應該也給予施捨。然而，得到錢財后反而增長惡業，所以不給予。《攝大乘論》說：『寧可讓其貧窮』

【English Translation】 English version He can know the inaction, the samadhi of stillness. These two seals of no-self are certain and without doubt. Use the seal of vast name and great wondrous wisdom (referring to using the vast name and great wondrous wisdom as proof). If there is no such wisdom, one cannot make a decision regarding the Dharma, and wisdom cannot arise. The fifth sentence says 'Ultimately empty, tranquil, and equal nature seal,' which praises the virtue of illuminating stillness and severing (referring to illuminating stillness and severing afflictions). This praises the Dharmakaya, which requires severing the two obscurations (afflictive obscurations and cognitive obscurations) to attain the two emptinesses (emptiness of self and emptiness of phenomena). The principle of the two emptinesses seals all dharmas. The equality of all dharmas comes from the two emptinesses. Attaining this Dharma-nature through the gate of the two emptinesses is called equality-nature. However, ultimate emptiness can only serve as a convenient entry point, not the true equality-nature. Equality-nature is the essence of Suchness, neither empty nor existent. Now, from a convenient perspective, it is called ultimate emptiness because it is attained through observing sentient beings as ultimately empty. The Buddha has already perfectly attained it, so it is called attainment. The sixth sentence says 'In all activities that can be done and are to be done, one attains skillful accomplishment without remainder,' and the following four sentences praise the Nirmanakaya. This praises the grace of skillful accomplishment. It means that the World Honored One, with great compassion, constantly strives to benefit sentient beings, manifesting the expedient Sambhogakaya and Nirmanakaya. According to the capacities of sentient beings, he teaches the Dharma, benefiting and bringing joy to Bodhisattvas and the two vehicles. His equality-wisdom stimulates mirror-wisdom, manifesting the other-enjoyment Sambhogakaya for the Bodhisattvas. The wonderful observing wisdom speaks the Dharma within it, cutting off the doubts of the masses. Accomplishing-action wisdom stimulates mirror-wisdom, arising the transformation body for the two vehicles. The wonderful observing wisdom speaks the Dharma within it, cutting off various doubts. Accomplishing-action wisdom manifests the transformation of the three karmas (body, speech, and mind), totaling ten types. As explained in the general virtues of the first sentence. This accomplishing-action wisdom and equality-nature wisdom are called activities that can be done. These ten transformations, which are the things done by equality-wisdom, etc., are called activities to be done. The World Honored One is able to skillfully accomplish these activities that can be done and are to be done without omission. Everything can be skillfully fulfilled. The seventh sentence says 'All sentient beings' various wishes, if they are without fault, can be fulfilled,' which praises the wheel of miraculous powers that can fulfill supreme wishes. Because the Buddha possesses miraculous powers, all sentient beings' worldly and supramundane wishes that are without fault can be fulfilled. However, not all wishes are granted, so it says 'can'. This is because some sentient beings might increase their evil karma as a result. For example, seeing poor people constantly seeking wealth, one should also give alms. However, after obtaining wealth, they instead increase their evil karma, so it is not given. The Mahāyānasaṃgraha says: 'It is better to let them be poor.'

乏于財位遠離惡趣諸惡行。勿彼起過亂諸根能感當來眾苦器諸根缺等。類此應知。若求智門無罪福慧然必皆與。如末利夫人愿為王妃后獲聖果。五百聖種愿見佛身說本生事。迦葉夫婦愿為道心夫妻眷屬后得聖果。阿育王女愿得錢施后為王女。此等皆是無罪之愿皆能滿足。不同父母亦與其子有罪之愿無罪希愿則不能與。又現神通隨其宜現佛則為現滿足所求。如為優樓頻螺迦葉三人等現神通事。如為調伏劫比拏等現大神通令其入道。皆滿勝愿也。第八句已善安住三世平等常無斷盡廣大遍照者。嘆佛世尊記心輪能為說法。天眼通知現在世如知人間牛產犢事。生死智知未來知未來婆羅門等旃遮謗已后自敗事。亦知郁頭藍子生天已爲著翅貍后入地獄事。以宿住智知下乞兒久發善根。為其說法拔濟饒益記別三世而為說法。行利樂事無有差別名為平等。能觀此智相續現前常無斷盡無所不知廣大遍照。第九句云身語心性猶若金剛等諸如來無動無壞者。嘆漏盡輪能現離染教誡教授。三身之中惑業皆盡故似金剛等於諸佛。不為一切外道天魔生死惡友之所動亂破壞。令起惡業等也。由三業中一切漏盡故能教誡教授眾生故名漏盡。如對法論第一疏解。又第四解。此中九句初之一句總嘆四智法身報身。次有二句嘆位尊德廣。次三句別嘆三德。后三

句別嘆三神變。欲令眾生聞佛功德生勝歡喜殷重聞法起趣求故。佛具此德以嘆經初令知所說最勝妙故。

般若理趣分疏卷第一終大正藏第 33 冊 No. 1695 大般若波羅蜜多經般若理趣分述贊

大般若波羅蜜多經般若理趣分述贊卷第二

大慈恩寺沙門　基撰

經曰。是薄伽梵住欲界頂他化自在天王宮中。

贊曰。自下第四明說教處。于化土中略彰四德以顯經勝舉化勝。處以表報身及法身土亦含實德。第一處尊勝在欲極天他化宮故。第二同居勝諸佛曾游大寶殿故。第三嚴麗勝無價末尼鎣眾寶故。第四愛重勝賢聖天仙所欣樂故。此文第一處尊勝也。是薄伽梵者指說教主即能住人。住者依止居處之義。欲者貪愛即是淫觸段食之貪。界者族類疆畔之義。界由欲生能生於欲名為欲界。如胡椒飲如金剛環。頂者頭頂高極之義。此于欲界六慾天中最高勝處名欲界頂。雖言勝處仍未顯名為顯天名故。經次言他化自在諸天福力隨欲所須如應即現。然第五天業既殊勝。則不如是隨欲化物。但以生得變化之力變作種種所須之具而受用之。今第六天業更殊勝。雖有眾具隨欲即現亦能自變化作眾具而不受用。要待他天變為樂具。自方受用業力勝故。由如是義名他化天。就此天中非無貴賤臣主等別

【現代漢語翻譯】不要感嘆三種神通變化。爲了讓眾生聽聞佛的功德而生起殊勝的歡喜，殷切地聽聞佛法，發起求道的意願。佛具備這樣的功德，所以在經文的開頭讚歎，讓人們知道所說的法是最殊勝美妙的。

《般若理趣分疏》卷第一終大正藏第 33 冊 No. 1695 《大般若波羅蜜多經般若理趣分述贊》

《大般若波羅蜜多經般若理趣分述贊》卷第二

大慈恩寺沙門基撰

經文說：『這位薄伽梵（Bhagavan，世尊）住在欲界頂端，他化自在天（Paranirmita-vasavartin，六慾天之頂）的天王宮中。』

贊文說：從下面第四點開始，說明講經說法的地方。在教化國土中，簡略地彰顯四種功德，來顯示經文的殊勝，舉出教化殊勝的地方，用處所來表示報身和法身的國土，也包含真實的功德。第一，處所尊貴殊勝，因為在欲界最高的他化自在天宮中。第二，與諸佛同住殊勝，因為諸佛曾經遊歷過大寶殿。第三，莊嚴華麗殊勝，因為用無價的摩尼寶珠裝飾著各種珍寶。第四，受人喜愛重視殊勝，因為是賢聖天仙所欣喜愛樂的地方。這段文字是說第一點，處所尊貴殊勝。『是薄伽梵』指的是說法教主，也就是能安住的人。『住』是依止居住的意思。『欲』是貪愛，也就是對淫慾、觸覺、段食的貪愛。『界』是族類、疆界的意義。界由慾望產生，能產生慾望，所以稱為欲界。就像胡椒飲料和金剛環一樣。『頂』是頭頂，最高的意思。這裡指在欲界六慾天中最高勝的地方，稱為欲界頂。雖然說是勝處，但還沒有顯明天界的名字，所以爲了顯明天界的名字。經文接著說他化自在諸天，他們的福力能夠隨心所欲地變現出所需要的物品。然而第五天的業力已經非常殊勝，所以不像他化自在天那樣隨心所欲地變化事物。只是用天生具有的變化之力，變作種種所需要的器具來受用。現在第六天的業力更加殊勝，雖然也有各種器具可以隨心所欲地變現，也能自己變化出各種器具而不受用。一定要等待其他天人變化出享樂的器具，自己才去受用，這是因為業力更加殊勝的緣故。因為這樣的緣故，所以稱為他化天。在這個天界中，並非沒有貴賤臣主等區別。

【English Translation】 Do not lament the three kinds of miraculous transformations. It is to cause sentient beings to hear the Buddha's merits and generate supreme joy, earnestly listen to the Dharma, and arouse the desire to seek enlightenment. The Buddha possesses such merits, so he praises at the beginning of the sutra, letting people know that what is being said is the most supreme and wonderful.

End of Scroll 1 of the Commentary on the Meaning of the Perfection of Wisdom Taisho Tripitaka Volume 33, No. 1695, Commentary and Praise on the Meaning of the Perfection of Wisdom in the Great Perfection of Wisdom Sutra

Scroll 2 of the Commentary and Praise on the Meaning of the Perfection of Wisdom in the Great Perfection of Wisdom Sutra

Compiled by the Shramana Ji of the Great Ci'en Temple

The sutra says: 'This Bhagavan (Bhagavan, World-Honored One) dwells in the palace of the Paranirmita-vasavartin (the Heaven of Free Enjoyment of Transformations Wrought by Others, the summit of the Six Desire Heavens) at the summit of the Desire Realm.'

The commentary says: From the fourth point below, it explains the place where the teachings are spoken. In the land of transformation, it briefly highlights the four virtues to show the sutra's superiority, citing the superior place of transformation, using the location to represent the Sambhogakaya (reward body) and Dharmakaya (dharma body) lands, also containing real virtues. First, the place is honored and supreme, because it is in the Paranirmita-vasavartin palace, the highest in the Desire Realm. Second, it is superior to live with the Buddhas, because the Buddhas have once traveled to the Great Treasure Hall. Third, it is superior in its solemnity and beauty, because it is decorated with priceless mani jewels and various treasures. Fourth, it is superior in being loved and valued, because it is a place that the virtuous and holy celestial beings rejoice in and love. This passage speaks of the first point, the place is honored and supreme. 'This Bhagavan' refers to the teaching master, that is, the one who can abide. 'Dwelling' means relying on and residing. 'Desire' is greed and love, that is, greed for lust, touch, and morsel food. 'Realm' is the meaning of race and boundary. The realm is produced by desire and can produce desire, so it is called the Desire Realm. Like pepper drinks and diamond rings. 'Summit' is the top of the head, the highest meaning. This refers to the highest and most superior place among the six desire heavens in the Desire Realm, called the summit of the Desire Realm. Although it is said to be a superior place, the name of the heaven has not yet been revealed, so in order to reveal the name of the heaven. The sutra then says that the Paranirmita-vasavartin devas, their blessings and powers can manifest whatever they need as they wish. However, the karma of the fifth heaven is already very supreme, so it does not transform things as it wishes like the Paranirmita-vasavartin. It only uses the power of transformation that it is born with to transform various needed utensils for enjoyment. Now the karma of the sixth heaven is even more supreme, although there are also various utensils that can be transformed as one wishes, it can also transform various utensils itself without enjoying them. It must wait for other devas to transform the instruments of enjoyment before it enjoys them itself, because the karma is even more supreme. Because of this reason, it is called Paranirmita-vasavartin. In this heaven, there is no distinction between noble and lowly, ministers and lords, etc.

。今處彼天貴主所居非住臣賤下惡天處。故經復言天王宮中。欲顯法尊說必依于上極勝處非於餘下也。如證菩提要金剛座。說此勝法必他化宮。如十地經依勝處也。此表報身住無漏凈土之中。亦表法身住離貪慾究竟極處清凈法界。證此法者能作利他之勝事。故亦為利他處於凈土及法性。無分別智及后得智神用無方名為自在。此乃諸天法王曾居之宮室也。故余經言畢竟空寂以為舍。故三身利物各各別。故所居之土亦各別也。寄在天宮彰處尊而法勝。標居界頂顯妙理以幽深也。

經曰。一切如來嘗所游處咸共稱美大寶藏殿。

贊曰。此即第二同居勝也。嘗者曾也。游謂游陟。處謂安處。唯一佛住諸佛不居則非好處。今顯十方過現諸佛皆曾於此他化天宮游陟安處。諸聖共履故知勝處。設后諸佛現雖不住皆共稱揚讚美其宮。稱者稱揚美者嘆美。天王宮中舍有無量。今佛居彼大寶藏殿。眾珍所成名之為寶。以寶為藏名為寶藏。寶藏即殿名寶藏殿。殿既高廣復以貴寶之所莊嚴名為大寶。佛居天宮內大寶藏殿中住也。此意總表報法二身無分別智及后得智居過現佛曾所游處。並共稱美大寶藏殿。亦顯諸佛共居同贊故知處勝。佛受用身住報土及后得智分別法性義名為游。無分別智住法性土遊戲如理號為處。由受用土具十八德

【現代漢語翻譯】現代漢語譯本：現在佛陀所處的天界，是貴族天人所居住的地方，並非地位低下的臣民或惡劣天人所居住之處。因此，經文中再次提到『天王宮中』，是爲了彰顯佛法的尊貴，說明說法必定是在最殊勝的地方，而不是在其他低下的地方。如同證得菩提需要在金剛座上一樣，宣說這種殊勝的佛法必定要在化樂天宮。如同《十地經》所依據的殊勝之處一樣。這表明報身佛住在沒有煩惱的清凈佛土之中，也表明法身佛住在遠離貪慾的究竟極處，也就是清凈的法界。證得這種佛法的人，能夠做出利益眾生的殊勝事業。因此，爲了利益眾生，（佛陀）也安住于凈土和法性之中。無分別智和后得智，其神妙作用沒有窮盡，這被稱為自在。這裡是諸天之王曾經居住的宮殿。所以其他經典說，（佛陀）以畢竟空寂作為住所。因此，法、報、化三身利益眾生的方式各有不同，所以居住的佛土也各有不同。寄居在天宮，是爲了彰顯處所的尊貴和佛法的殊勝；標明居住在色界頂端，是爲了顯示妙理的幽深。

經文說：『一切如來嘗所游處，咸共稱美大寶藏殿。』

讚語說：這指的是第二種同居的殊勝之處。『嘗』是曾經的意思，『游』是遊歷的意思，『處』是安住的意思。如果只有一尊佛居住，其他佛不居住，那就不是好的地方。現在表明十方過去和現在的諸佛，都曾經在這化樂天宮遊歷安住。諸聖共同經歷的地方，所以知道這是殊勝的地方。假設後來的諸佛現在雖然不住在這裡，也都會共同稱揚讚美這座宮殿。『稱』是稱揚，『美』是讚美。天王宮中有很多殿舍，現在佛陀居住在那座大寶藏殿中。用各種珍寶造成的殿宇，稱為『寶』。以寶為藏，稱為『寶藏』。寶藏就是殿的名字，叫做寶藏殿。殿宇既高大又寬廣，又用珍貴的寶物來莊嚴，所以稱為『大寶』。佛陀就居住在天宮內的大寶藏殿中。這個意思總的表明報身佛和法身佛，以無分別智和后得智，居住在過去和現在的諸佛曾經遊歷的地方，並且共同稱讚這座大寶藏殿。也顯示出諸佛共同居住，共同讚美，所以知道這個地方殊勝。佛陀的受用身住在報土，以後得智分別法性的意義，這叫做『游』。無分別智住在法性土，遊戲于真如理，這叫做『處』。由於受用土具有十八種功德。

【English Translation】 English version: Now, the heavenly realm where the Buddha resides is inhabited by noble celestial beings, not by lowly subjects or evil celestial beings. Therefore, the scripture mentions again 'in the palace of the Heavenly King' to highlight the尊貴(zun gui, nobility) of the Dharma, indicating that the teaching must take place in the most supreme location, not in other inferior places. Just as attaining Bodhi requires the Vajra Seat (金剛座, Jīngāng zuò), expounding this supreme Dharma must be in the Paranirmitavasavarti Heaven (他化天宮, Tā huà tiān gōng). Like the supreme place relied upon in the Ten Bhumi Sutra (十地經, Shí dì jīng). This indicates that the Sambhogakaya (報身, Bàoshēn) Buddha dwells in the pure Buddha-land free from defilements, and also indicates that the Dharmakaya (法身, Fǎshēn) Buddha dwells in the ultimate extreme place, far from greed, which is the pure Dharma-realm (法界, Fǎjiè). Those who realize this Dharma can perform supreme deeds that benefit others. Therefore, for the benefit of others, (the Buddha) also abides in the Pure Land and the Dharma-nature. Non-discriminating wisdom (無分別智, Wú fēnbié zhì) and subsequent wisdom (后得智, Hòu dé zhì), whose miraculous functions are inexhaustible, are called Svatantra (自在, Zìzài, freedom). This is the palace where the kings of the heavens once resided. Therefore, other scriptures say that (the Buddha) takes ultimate emptiness and tranquility as his dwelling. Therefore, the Dharmakaya, Sambhogakaya, and Nirmanakaya (化身, Huàshēn) each benefit beings in different ways, so the Buddha-lands they reside in are also different. Residing in the heavenly palace is to highlight the尊貴(zun gui, nobility) of the place and the supremacy of the Dharma; indicating residence at the summit of the realm is to reveal the profundity of the subtle principle.

The scripture says: 'All Tathagatas (如來, Rúlái) have frequented this place, and all praise the Great Treasure Store Palace.'

The commentary says: This refers to the second kind of co-residence's supremacy. 'Frequented' means once. 'Traveled' means to travel. 'Place' means to abide. If only one Buddha resides and other Buddhas do not, then it is not a good place. Now it indicates that all Buddhas of the past and present in the ten directions have traveled and resided in this Paranirmitavasavarti Heaven (他化天宮, Tā huà tiān gōng). The place that all sages have experienced together, so we know it is a supreme place. Supposing that later Buddhas do not reside here now, they will all praise this palace together. 'Praise' means to commend, 'beauty' means to admire. There are countless halls in the palace of the Heavenly King, and now the Buddha resides in that Great Treasure Store Palace. The palace made of various treasures is called 'Treasure'. Taking treasure as a store is called 'Treasure Store'. Treasure Store is the name of the palace, called Treasure Store Palace. The palace is both tall and wide, and it is decorated with precious treasures, so it is called 'Great Treasure'. The Buddha resides in the Great Treasure Store Palace within the heavenly palace. This meaning generally indicates that the Sambhogakaya (報身, Bàoshēn) Buddha and the Dharmakaya (法身, Fǎshēn) Buddha, with non-discriminating wisdom (無分別智, Wú fēnbié zhì) and subsequent wisdom (后得智, Hòu dé zhì), reside in the place that the Buddhas of the past and present have traveled, and they all praise this Great Treasure Store Palace together. It also shows that the Buddhas reside together and praise together, so we know that this place is supreme. The Buddha's Sambhogakaya (受用身, Shòuyòng shēn) resides in the Sambhoga-land (報土, Bàotǔ), and subsequent wisdom distinguishes the meaning of Dharma-nature, which is called 'travel'. Non-discriminating wisdom resides in the Dharma-nature land, playing in the suchness-principle, which is called 'abiding'. Because the Sambhoga-land has eighteen virtues.

法性之土具含萬善。所以諸佛常共讚歎此二土故名共稱美。稱者稱揚顯名言之所不及。美者嘆美假言詮以談實德。廣同法界名大。萬德所成名寶。含容眾善名藏。空寂之室名殿。報法二身初后二智常居此處。說法利他諸佛同居彰共遊而處麗。三明並贊示具德以號藏。

經曰。其殿無價末尼所成種種珍奇間雜嚴飾。

贊曰。自下第三莊嚴勝也。于中有三。一明總嚴二列別嚴三列余嚴。此總嚴也。梵云末尼此云如意。其殿既以無價如意神珠所成。加以帝青大青石藏杵藏四寶四色七珍七光間錯莊嚴朱紫交映。此意總表法性之殿如如意珠。無為萬德之所嚴鎣。受用土殿般若為體同彼末尼。有為眾善之所莊飾義同間雜嚴飾其殿。二大殿二身所居。如如意珠隨欲所求一切皆得。末尼無價更飾之以七珍境。智莫方加嚴之以萬德。此其總嚴也。

經曰。眾色交映放大光明。

贊曰。自下第二列別嚴也。于中總有十四別嚴。此有二嚴也。七珍間錯所以眾色交映。四輝晃耀故能放大光明。又朱紫相雜舉事而論交映。素黃飛彩離質而放光明。此意總表法性無著約緣。涅槃分四譬猶交映任物以成眾色。又智分真俗似眾色而交映。此二齊垂教彩。若色以放光明。既有照耀之功兼資破闇之力故。此二句即是二嚴。

【現代漢語翻譯】現代漢語譯本法性之土具備包含萬種善行。因此諸佛常常共同讚歎這兩種凈土，所以叫做『共稱美』。『稱』是稱揚，彰顯名言所不能及之處。『美』是讚美，借用言語來談論真實的功德。廣大如同法界，稱為『大』。由萬種功德成就，稱為『寶』。包含容納眾多善行，稱為『藏』。空寂的處所，稱為『殿』。報身和法身，以及最初和最後的兩種智慧，常常安住於此。爲了說法利他，諸佛共同居住，彰顯共同遊歷而處處美麗。三種光明一同讚揚，顯示具備功德，所以稱為『藏』。經文說：『那座殿宇由無價的摩尼寶珠（Mani，如意寶珠）構成，用各種珍奇之物交錯裝飾，顯得莊嚴華麗。』贊文說：下面第三部分是莊嚴殊勝。其中有三點：一是說明總體莊嚴，二是列舉個別莊嚴，三是列舉其餘莊嚴。這裡是總體莊嚴。梵語『末尼（Mani）』，這裡翻譯為『如意』。這座殿宇既然是由無價的如意神珠所構成，又用帝青、大青石、藏杵、藏四寶四色七珍七光交錯裝飾，硃色和紫色交相輝映。這總的表示法性之殿就像如意珠一樣，由無為的萬德所莊嚴。受用土殿以般若（Prajna，智慧）為本體，如同那摩尼寶珠。有為的眾多善行所莊嚴，意義如同交錯裝飾那座殿宇。兩大殿是報身和法身所居住的地方，如同如意珠一樣，隨心所欲，一切都能得到。摩尼寶珠無價，更用七珍來裝飾它。智慧沒有邊際，更加用萬德來莊嚴它。這是總體的莊嚴。經文說：『各種顏色交相輝映，放出巨大的光明。』贊文說：下面第二部分是列舉個別莊嚴。其中總共有十四種個別莊嚴。這裡有兩種莊嚴。七種珍寶交錯，所以各種顏色交相輝映。四種光輝閃耀，所以能夠放出巨大的光明。又如硃色和紫色相互交雜，從現象上來說是交相輝映。素色和黃色飛揚光彩，從本質上來說是放出光明。這總的表示法性沒有執著，隨緣而定。涅槃（Nirvana）分為四種譬喻，就像交相輝映一樣，隨著事物而形成各種顏色。又如智慧分為真俗兩種，好像眾多顏色交相輝映。這兩種齊頭並進，教化色彩。如果顏色能夠放出光明，既有照耀的功用，又具備破除黑暗的力量。所以這兩句就是兩種莊嚴。

【English Translation】 English version The land of Dharma-nature is fully endowed with myriad virtues. Therefore, all Buddhas constantly praise these two lands together, hence the name 'Commonly Praised Beauty'. 'Praised' means to extol, revealing what words cannot reach. 'Beauty' means to admire, using language to discuss real virtues. Vast like the Dharma realm, it is called 'Great'. Accomplished by myriad virtues, it is called 'Treasure'. Containing and accommodating numerous good deeds, it is called 'Store'. The empty and silent abode is called 'Hall'. The Reward Body and Dharma Body, as well as the initial and final two wisdoms, constantly reside here. For the sake of teaching the Dharma and benefiting others, all Buddhas dwell together, manifesting common travels and beautiful places. The three illuminations together praise, showing the possession of virtues, hence the name 'Store'. The Sutra says: 'That hall is made of priceless Mani (wish-fulfilling) jewels, adorned with various rare and precious things intermingled, appearing solemn and magnificent.' The Commentary says: The third part below is the adornment of supreme excellence. Among them, there are three points: first, to explain the overall adornment; second, to list individual adornments; and third, to list the remaining adornments. This is the overall adornment. The Sanskrit word 'Mani' is translated here as 'wish-fulfilling'. Since this hall is made of priceless wish-fulfilling divine jewels, it is also decorated with lapis lazuli, great blue stones, Vajra scepters, the four treasures of the Store, the four colors of the seven treasures, and the seven lights intermingled, with crimson and purple colors reflecting each other. This generally represents that the hall of Dharma-nature is like a wish-fulfilling jewel, adorned by the non-active myriad virtues. The enjoyment of the land and hall takes Prajna (wisdom) as its essence, like that Mani jewel. The active numerous good deeds adorn it, with the meaning like the intermingled adornment of that hall. The two great halls are where the Reward Body and Dharma Body reside, like a wish-fulfilling jewel, whatever one desires, everything can be obtained. The Mani jewel is priceless, and it is further adorned with the seven treasures. Wisdom is boundless, and it is even more adorned with myriad virtues. This is the overall adornment. The Sutra says: 'Various colors reflect each other, emitting great light.' The Commentary says: The second part below is to list individual adornments. Among them, there are a total of fourteen individual adornments. Here there are two adornments. The seven treasures are intermingled, so various colors reflect each other. The four kinds of radiance shine brightly, so they can emit great light. Moreover, like crimson and purple intermingling, from the phenomenon, they reflect each other. Plain and yellow colors fly with splendor, from the essence, they emit light. This generally represents that Dharma-nature has no attachment, depending on conditions. Nirvana is divided into four metaphors, like reflecting each other, forming various colors according to things. Moreover, like wisdom divided into true and mundane, like numerous colors reflecting each other. These two advance side by side, teaching colors. If colors can emit light, having both the function of illumination and the power of breaking darkness. So these two sentences are two adornments.

經曰。寶鐸金鈴處處懸列微風吹動出和雅音。

贊曰。此有四嚴。一懸寶鐸。二列金鈴。三吹動以微風。四發音而和雅。既鏗鏘以振響足觀聽以明心。此意運以六通同寶鐸。而振駭飛乎四辯若金鈴。而驚濟隨機往利處處之義顯然愍物宣揚。懸列之言攸顯。若不大悲之風飄扇七辯之音無發。故知感應道成智悲之德被也。言七辯者所謂捷辯。迅辯。應辯。無疏謬辯。無斷盡辯。凡所演說豐義味辯。一切世間最勝妙辯。六通等義並如下釋。

經曰。綺蓋繒幡華幢彩拂寶珠纓絡半滿月等。

贊曰。此有八嚴。羅蓋扶疏飛圓華而孕綺。霞幡飄飏曳曲[彰-章+(廿/果)]以疑虹。華幢肅以干云。彩拂嚴而曳地。明珠磊磊映明銀星。珍纓絡絡潔逾金鏡。輪低翠嶺同浮半月之暉。璧掛青巖如含滿月之彩。即其化土所居天宮之麗飾也。此意總顯報法二土。四無量如綺蓋以蔭群生。四總持若繒幡而轉眾惡。三三摩地喻彼華幢。百千功德所莊飾故。四種攝事譬斯彩拂。垂遍含生拂塵垢故。四總持三三昧皆如下釋。四無量攝事等不異常談。三念住為寶珠恒時平等故。四弘願為纓絡助嚴眾行故。無畏為半月能破外道消除邪惡故。十力為滿月能破天魔令除諸惡故。或以六度為寶珠通攝萬行故。三念住者謂一分贊不生愛。一分

【現代漢語翻譯】現代漢語譯本：經文說：『寶鐸（珍貴的鈴鐺）金鈴（黃金製成的鈴鐺）處處懸掛排列，微風吹動，發出和諧優雅的聲音。』讚語說：這裡有四種莊嚴。一是懸掛寶鐸，二是排列金鈴，三是微風吹動，四是發出和諧優雅的聲音。既有鏗鏘的振響，足以使觀者聽者明心見性。此意運用六通（六種神通）如同寶鐸，其振動能驚飛四辯（四種辯才），又像金鈴，其聲響能救濟眾生，隨機應化，利益之處處處可見，愍念眾生，宣揚佛法的意義顯而易見。懸掛排列之言，彰顯了佛菩薩的慈悲。若沒有大悲之風飄動，七辯（七種辯才）的聲音就無法發出。由此可知，感應道成，智慧和慈悲的功德普及。所說的七辯，是指捷辯（快速的辯才），迅辯（迅速的辯才），應辯（應機的辯才），無疏謬辯（沒有疏漏錯誤的辯才），無斷盡辯（辯才無盡），凡所演說都具有豐富的義理和滋味的辯才，以及一切世間最殊勝微妙的辯才。六通等的含義將在下文解釋。經文說：『綺蓋（華麗的傘蓋）繒幡（絲綢製成的旗旛）華幢（裝飾華麗的旗幟）彩拂（彩色的拂塵）寶珠（珍貴的珠子）纓絡（用珠玉穿成的裝飾品）半滿月（半月和滿月）等。』讚語說：這裡有八種莊嚴。羅蓋扶疏，飛舞圓潤，華麗而孕育著綺麗。霞幡飄揚，曳動彎曲，像彩虹一樣令人驚歎。華幢肅穆地直插雲霄，彩拂莊嚴地拖曳于地。明珠磊磊，輝映著明亮如銀的星光。珍貴的纓絡，潔凈勝過金鏡。輪廓低垂，翠綠的山嶺如同漂浮著半月的輝光。璧玉懸掛在青色的山巖上，如同包含著滿月的色彩。這就是化土（佛菩薩教化眾生的國土）所居住的天宮的華麗裝飾。此意總括地顯示了報身佛土和法身佛土。四無量心（慈悲喜捨）如同綺蓋，用來廕庇眾生。四總持（聞持、陀羅尼持、思持、修持）如同繒幡，用來轉化眾生的惡業。三三摩地（空三昧、無相三昧、無作三昧）比喻那華麗的幢幡，由百千功德所莊嚴。四種攝事（佈施、愛語、利行、同事）譬如這彩色的拂塵，垂遍一切眾生，拂去塵垢。四總持和三三昧都將在下文解釋。四無量心和攝事等，與通常的說法沒有不同。三念住（身念住、受念住、心念住）如同寶珠，恒常保持平等心。四弘願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）如同纓絡，輔助莊嚴各種修行。無畏如同半月，能夠破除外道，消除邪惡。十力（如處非處智力，業異熟智力，靜慮解脫等持等至智力，根上下智力，種種勝解智力，種種界智力，至所趣行智力，宿住隨念智力，死生智力，漏盡智力）如同滿月，能夠破除天魔，令其消除諸惡。或者以六度（佈施、持戒、忍辱、精進、禪定、智慧）為寶珠，通攝萬行。三念住是指對於一部分讚揚不生愛戀，對於一部分 English version: The sutra says: 'Precious bells (Bao Duo) and golden bells (Jin Ling) are hung and arranged everywhere, and the gentle breeze blows, producing harmonious and elegant sounds.' The commentary says: There are four adornments here. First, hanging precious bells; second, arranging golden bells; third, being blown by a gentle breeze; and fourth, emitting harmonious and elegant sounds. The resounding vibrations are enough to enlighten the minds of those who see and hear. This intention uses the six supernormal powers (Liu Tong) like precious bells, whose vibrations can startle and fly the four kinds of eloquence (Si Bian), and like golden bells, whose sounds can relieve sentient beings, adapting to circumstances and benefiting all places. The meaning of compassionating beings and propagating the Dharma is obvious. The words 'hanging and arranging' highlight the compassion of Buddhas and Bodhisattvas. If there is no wind of great compassion blowing, the sounds of the seven kinds of eloquence (Qi Bian) cannot be produced. From this, we know that the response to the Way is achieved, and the merits of wisdom and compassion are spread. The so-called seven kinds of eloquence refer to quick eloquence (Jie Bian), swift eloquence (Xun Bian), responsive eloquence (Ying Bian), eloquence without errors (Wu Shu Miu Bian), inexhaustible eloquence (Wu Duan Jin Bian), eloquence with rich meaning and flavor in all that is spoken, and the most supreme and wonderful eloquence in all the world. The meanings of the six supernormal powers, etc., will be explained below. The sutra says: 'Ornate canopies (Qi Gai), silk banners (Zeng Fan), flower banners (Hua Chuang), colorful whisks (Cai Fu), precious pearls (Bao Zhu), jeweled necklaces (Ying Luo), half and full moons (Ban Man Yue), etc.' The commentary says: There are eight adornments here. The lush canopies flutter and swirl, ornate and pregnant with beauty. The shimmering banners flutter and sway, resembling a rainbow. The flower banners stand solemnly, reaching the clouds, and the colorful whisks are dignified and trail on the ground. The bright pearls shine like silver stars. The precious necklaces are cleaner than golden mirrors. The low-hanging contours and green ridges are like a half-moon shining. The jade ornaments hanging on the green cliffs are like a full moon containing color. These are the magnificent decorations of the heavenly palace where the transformed lands (Hua Tu) reside. This intention comprehensively reveals the reward body land (Bao Shen Fo Tu) and the Dharma body land (Fa Shen Fo Tu). The four immeasurable minds (Si Wu Liang Xin) are like ornate canopies, used to shelter sentient beings. The four Dharanis (Si Zong Chi) are like silk banners, used to transform the evil deeds of sentient beings. The three Samadhis (San San Mo Di) are metaphors for those ornate banners, adorned by hundreds of thousands of merits. The four means of conversion (Si Zhong She Shi) are like these colorful whisks, extending to all sentient beings, brushing away dust and dirt. The four Dharanis and three Samadhis will be explained below. The four immeasurable minds and means of conversion, etc., are no different from the usual explanations. The three mindfulnesses (San Nian Zhu) are like precious pearls, constantly maintaining equanimity. The four great vows (Si Hong Yuan) are like necklaces, assisting and adorning various practices. Fearlessness is like a half-moon, able to destroy external paths and eliminate evil. The ten powers (Shi Li) are like a full moon, able to destroy the heavenly demons and eliminate all evils. Or, the six perfections (Liu Du) are like precious pearls, encompassing all practices. The three mindfulnesses refer to not being attached to praise, and to a part

【English Translation】 The sutra says: 'Precious bells (Bao Duo) and golden bells (Jin Ling) are hung and arranged everywhere, and the gentle breeze blows, producing harmonious and elegant sounds.' The commentary says: There are four adornments here. First, hanging precious bells; second, arranging golden bells; third, being blown by a gentle breeze; and fourth, emitting harmonious and elegant sounds. The resounding vibrations are enough to enlighten the minds of those who see and hear. This intention uses the six supernormal powers (Liu Tong) like precious bells, whose vibrations can startle and fly the four kinds of eloquence (Si Bian), and like golden bells, whose sounds can relieve sentient beings, adapting to circumstances and benefiting all places. The meaning of compassionating beings and propagating the Dharma is obvious. The words 'hanging and arranging' highlight the compassion of Buddhas and Bodhisattvas. If there is no wind of great compassion blowing, the sounds of the seven kinds of eloquence (Qi Bian) cannot be produced. From this, we know that the response to the Way is achieved, and the merits of wisdom and compassion are spread. The so-called seven kinds of eloquence refer to quick eloquence (Jie Bian), swift eloquence (Xun Bian), responsive eloquence (Ying Bian), eloquence without errors (Wu Shu Miu Bian), inexhaustible eloquence (Wu Duan Jin Bian), eloquence with rich meaning and flavor in all that is spoken, and the most supreme and wonderful eloquence in all the world. The meanings of the six supernormal powers, etc., will be explained below. The sutra says: 'Ornate canopies (Qi Gai), silk banners (Zeng Fan), flower banners (Hua Chuang), colorful whisks (Cai Fu), precious pearls (Bao Zhu), jeweled necklaces (Ying Luo), half and full moons (Ban Man Yue), etc.' The commentary says: There are eight adornments here. The lush canopies flutter and swirl, ornate and pregnant with beauty. The shimmering banners flutter and sway, resembling a rainbow. The flower banners stand solemnly, reaching the clouds, and the colorful whisks are dignified and trail on the ground. The bright pearls shine like silver stars. The precious necklaces are cleaner than golden mirrors. The low-hanging contours and green ridges are like a half-moon shining. The jade ornaments hanging on the green cliffs are like a full moon containing color. These are the magnificent decorations of the heavenly palace where the transformed lands (Hua Tu) reside. This intention comprehensively reveals the reward body land (Bao Shen Fo Tu) and the Dharma body land (Fa Shen Fo Tu). The four immeasurable minds (Si Wu Liang Xin) are like ornate canopies, used to shelter sentient beings. The four Dharanis (Si Zong Chi) are like silk banners, used to transform the evil deeds of sentient beings. The three Samadhis (San San Mo Di) are metaphors for those ornate banners, adorned by hundreds of thousands of merits. The four means of conversion (Si Zhong She Shi) are like these colorful whisks, extending to all sentient beings, brushing away dust and dirt. The four Dharanis and three Samadhis will be explained below. The four immeasurable minds and means of conversion, etc., are no different from the usual explanations. The three mindfulnesses (San Nian Zhu) are like precious pearls, constantly maintaining equanimity. The four great vows (Si Hong Yuan) are like necklaces, assisting and adorning various practices. Fearlessness is like a half-moon, able to destroy external paths and eliminate evil. The ten powers (Shi Li) are like a full moon, able to destroy the heavenly demons and eliminate all evils. Or, the six perfections (Liu Du) are like precious pearls, encompassing all practices. The three mindfulnesses refer to not being attached to praise, and to a part

毀不生瞋。於一會中半贊半毀不愛不恚。於此三中但住大舍名爲念住。四弘願者一未離苦愿離。二未得樂愿得。三未發心修斷愿發心修斷。四未成佛者愿早成佛。無畏十力至下當知。此上第二列別嚴也。

經曰。種種雜飾而用莊嚴。

贊曰。此即第三列余嚴也。末尼之殿大嚴如是。子細別嚴今總彰舉。所謂戶牖軒窗甍棟蘭楯皆隨具有。即顯解脫。勝處。遍處。無諍。愿智。永斷習氣。一切種妙智百千功德。所嚴二土有為無為理應爾故。

經曰。賢聖天仙之所愛樂。

贊曰。此即第四寶重勝也。五乘凡夫曰賢。三乘證果曰聖。五趣之極曰天。人有神德曰仙。寶而重之為愛。欣求傾渴為樂。此化土也。今顯三乘之中若凡若聖俱生愛重欣求趣證。名為愛樂。此顯法報二身隨應土也。

經曰。與八十億大菩薩俱。

贊曰。自下第五教所被機。然此經中實通凡聖如下經云。金剛手等諸大菩薩及余天眾聞佛所說信受奉行。金剛手等聖人眾也。余天等者凡夫眾也。故知此會凡聖兩集。又準化處在他化宮。顯居化土理然。天宮非是凈土。若準十地諸大菩薩者即應化處不說天宮。由此人處影顯。可知處說天宮彰凡夫皆居穢土。眾標菩薩明大士咸處凈方。然則教跡幽深非愚所測故。乃但題菩薩。應此

【現代漢語翻譯】現代漢語譯本

不因譭謗而生嗔恨。對於同一集會中既有讚揚又有譭謗的情況，不愛不恨。在這三種情況中，只是安住于大舍（Upeksha，舍）的心態，這叫做念住（Smṛtyupasthāna，四念住）。四弘願（Caturpraṇidhāna，四弘誓願）是：一、未脫離痛苦的，愿他們脫離痛苦；二、未得到快樂的，愿他們得到快樂；三、未發心修行斷除煩惱的，愿他們發心修行斷除煩惱；四、未成佛的，愿他們早日成佛。無畏（Vaiśāradya，四無畏）、十力（Daśabala，如來十力）等含義，到後面自然會明白。以上是第二部分，分別陳列莊嚴。

經文說：『用各種各樣的裝飾來莊嚴。』

贊曰：這是第三部分，陳列其餘的莊嚴。末尼（Maṇi，摩尼）寶殿的宏大莊嚴就是這樣。仔細地分別陳列之後，現在總括地彰顯出來。所謂門戶、窗戶、軒、窗、屋脊、棟樑、欄桿等都應有盡有。這顯示了解脫（Moksha，解脫）、勝處（Abhibhāyatana，八勝處）、遍處（Kṛtsnāyatana，十遍處）、無諍（Araṇā，無諍三昧）、愿智（Praṇidhijñāna，愿智）、永遠斷除習氣（Vāsanā，習氣）、一切種妙智（Sarvākārajñāna，一切種智）以及百千功德所莊嚴的二土（凈土與穢土），有為（Saṃskṛta，有為）和無為（Asaṃskṛta，無為）之理應當如此。

經文說：『賢聖天仙所喜愛和樂於居住的地方。』

贊曰：這是第四部分，寶貴而殊勝。五乘（人天聲緣菩薩）的凡夫叫做賢，三乘（聲緣菩薩）證得果位的叫做聖，五趣（地獄餓鬼畜生人天）中最極樂的叫做天，人中有神通德行的叫做仙。珍視而看重它叫做愛，欣求傾慕渴望得到叫做樂。這是指化土（Nirmāṇakāya-kṣetra，化土）。現在顯示三乘（聲聞乘、緣覺乘、菩薩乘）之中，無論是凡夫還是聖人都心生愛重，欣求趣向證悟，這叫做愛樂。這是顯示法身（Dharmakāya，法身）和報身（Saṃbhogakāya，報身）隨其相應的凈土。

經文說：『與八十億大菩薩在一起。』

贊曰：從下面開始是第五部分，教法所覆蓋的根機。然而這部經實際上是貫通凡夫和聖人的，如下面的經文所說：『金剛手（Vajrapāṇi，金剛手菩薩）等諸大菩薩以及其餘天眾聽聞佛所說，信受奉行。』金剛手等是聖人眾。其餘天眾等是凡夫眾。所以知道這次法會是凡夫和聖人聚集在一起。又根據佛陀教化之處是在他化自在天宮（Parinirmita-vaśavartin，欲界第六天），顯示居住在化土是理所當然的。天宮不是凈土。如果按照十地（Daśabhūmi，菩薩十地）諸大菩薩的境界，那麼應化之處就不會說是天宮。由此，人所居住的地方顯現出來。說在天宮，彰顯凡夫都居住在穢土。眾中標明菩薩，表明大士都處在凈土。然而教法的軌跡幽深，不是愚昧之人所能測度的。所以只題菩薩，應和這個道理。

【English Translation】 English version

Not generating anger from defamation. Regarding situations in the same assembly where there is both praise and criticism, neither loving nor hating. Among these three situations, simply abiding in a state of great equanimity (Upeksha), this is called mindfulness (Smṛtyupasthāna). The Four Great Vows (Caturpraṇidhāna) are: first, for those who have not escaped suffering, may they escape suffering; second, for those who have not attained happiness, may they attain happiness; third, for those who have not resolved to cultivate and eliminate afflictions, may they resolve to cultivate and eliminate afflictions; fourth, for those who have not become Buddhas, may they become Buddhas soon. The meanings of Fearlessness (Vaiśāradya), the Ten Powers (Daśabala), etc., will naturally be understood later. The above is the second part, separately listing the adornments.

The sutra says: 'Adorned with various kinds of decorations.'

Commentary: This is the third part, listing the remaining adornments. The great adornment of the Maṇi palace is like this. After carefully listing them separately, now they are collectively revealed. The so-called doors, windows, pavilions, eaves, ridges, beams, railings, etc., are all fully present. This reveals liberation (Moksha), the superior abodes (Abhibhāyatana), the spheres of totality (Kṛtsnāyatana), non-contention (Araṇā), wisdom of vows (Praṇidhijñāna), the complete eradication of habitual tendencies (Vāsanā), all kinds of wonderful wisdom (Sarvākārajñāna), and the hundreds of thousands of merits that adorn the two lands (pure and impure lands). The principles of conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) should be like this.

The sutra says: 'A place loved and delighted in by sages, saints, celestial beings, and immortals.'

Commentary: This is the fourth part, precious and supreme. Ordinary beings of the five vehicles (humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas) are called 'virtuous'. Those of the three vehicles (śrāvakas, pratyekabuddhas, bodhisattvas) who have attained fruition are called 'saints'. The most joyful among the five realms (hell beings, hungry ghosts, animals, humans, devas) are called 'celestial beings'. Those among humans with spiritual powers and virtues are called 'immortals'. To cherish and value it is called 'love', to admire and yearn to obtain it is called 'delight'. This refers to the Nirmāṇakāya-kṣetra (transformation land). Now it shows that among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), whether ordinary beings or saints, all give rise to love and respect, eagerly seeking to attain enlightenment, this is called 'love and delight'. This shows that the Dharmakāya and Saṃbhogakāya follow their corresponding pure lands.

The sutra says: 'Together with eighty billion great Bodhisattvas.'

Commentary: From below is the fifth part, the capacity of beings covered by the teachings. However, this sutra actually connects ordinary beings and saints, as the following sutra says: 'Vajrapāṇi and other great Bodhisattvas, as well as the remaining celestial beings, heard what the Buddha said, accepted it with faith, and practiced accordingly.' Vajrapāṇi and others are the assembly of saints. The remaining celestial beings and others are the assembly of ordinary beings. Therefore, it is known that this Dharma assembly is a gathering of ordinary beings and saints. Furthermore, according to the place where the Buddha teaches, which is the Parinirmita-vaśavartin heaven, it shows that residing in the transformation land is reasonable. The heavenly palace is not a pure land. If according to the realm of the great Bodhisattvas of the ten bhūmis, then the place of transformation would not be said to be a heavenly palace. From this, the place where humans reside is revealed. Saying it is in the heavenly palace highlights that ordinary beings all reside in impure lands. The assembly marked with Bodhisattvas indicates that great beings are all in pure lands. However, the traces of the teachings are profound and deep, not something that ignorant people can fathom. Therefore, only Bodhisattvas are mentioned, corresponding to this principle.

通機。化處舉勝而說天宮。聽眾標尊但言菩薩。理兼通也。又法門仲邃但被一乘之人。玄宗寥廓遂隔二乘之眾也。此被機中文勢有四。一舉數二陳德三列名四彰軌。此舉數也。與者兼併及會之義。十萬為億八十億者八百萬也。所言大者略有四義。一數大八百萬菩薩會集聽法故。二德大皆具總持等諸大功德故。三業大並具妙辯才說法利生故。四名大如金剛手等十地滿名故。菩薩俱者顯教深妙唯被上機。欲令有情得希有法精勤渴仰信受奉行故。

經曰。一切皆具陀羅尼門三摩地門無礙妙辯。

贊曰。下陳德也于中有二。初列名后例指。此列名也。陀羅尼者此云總持以念慧為性。此有四種。法義及明咒能得菩薩忍。法謂能詮於一名等中持諸名等故。義謂所詮於一義中持諸義故。咒如下說。能得菩薩忍者謂有一咒速得菩薩無生法忍。彌勒菩薩說壹胝密胝吉胝思羼底(丁履反)缽陀膩莎訶。三摩地者此云等持舊云三昧。謂諸有漏無漏等定皆能平等持心於境名曰等持。謂大空等三三昧等。無礙妙辯謂法義詞辯說無礙。初之二德舉自利行。第三之德舉利他行。此三體性。依處。修法。得位。一切義門如別處說。

經曰。如是等類無量功德設經多劫說不能盡。

述曰。此指例也。劫者時分。菩薩修因時行並大

【現代漢語翻譯】現代漢語譯本：通達機緣。在化現之處讚揚殊勝，從而宣說天宮。聽眾標榜尊貴，只說是菩薩。道理兼顧普遍性。而且法門精深幽遠，只接納一乘根器的人。玄妙的宗旨寥廓深廣，於是隔絕了二乘的聽眾。這接引根機的內容文勢有四點：一是列舉數量，二是陳述功德，三是列舉名號，四是彰顯軌範。這裡是列舉數量。『與』字兼有並列以及集會的意思。十萬為億，八十億就是八百萬。所說『大』略有四種含義：一是數量大，八百萬菩薩會集聽法；二是功德大，都具備總持等各種大功德；三是事業大，都具備巧妙的辯才說法利生；四是名號大，如金剛手等十地圓滿的名號。菩薩聚集，彰顯佛法深妙，只接引上等根機。想要讓有情眾生得到稀有之法，精進勤勉，渴求仰慕，信受奉行。

經文說：『一切都具備陀羅尼門（Dharani-gate，總持之門），三摩地門（Samadhi-gate，等持之門），無礙妙辯。』

贊文說：下面是陳述功德，其中有兩部分。先是列舉名號，然後是舉例指示。這裡是列舉名號。陀羅尼（Dharani）這裡翻譯為總持，以念慧為體性。這有四種：法、義、以及明咒，能得到菩薩的忍。法是指能詮釋，在一個名號等之中，持有各種名號等。義是指所詮釋，在一個義理之中，持有各種義理。咒如下面所說。能得到菩薩忍者，是指有一個咒語，能快速得到菩薩的無生法忍。彌勒菩薩（Maitreya Bodhisattva）說：壹胝密胝吉胝思羼底（丁履反）缽陀膩莎訶。三摩地（Samadhi）這裡翻譯為等持，舊譯為三昧。是指各種有漏無漏的等定，都能平等地持心於境界，名為等持。如大空等三三昧等。無礙妙辯是指在法、義、詞、辯方面，說法沒有障礙。前面的兩種功德是舉出自利之行，第三種功德是舉出利他之行。這三種是體性、所依之處、修法、得位。一切義理門類如在其他地方所說。

經文說：『像這樣等等，無量功德，即使經過很多劫也說不完。』

述文說：這是舉例指示。劫（Kalpa）是指時間。菩薩修因時的行為都很大 English version: Facilitating opportunities. Praising the supreme in manifested realms, thereby expounding the heavenly palace. The audience proclaims nobility, only mentioning Bodhisattvas. The doctrine encompasses universality. Moreover, the Dharma gate is profound and recondite, only receiving those of the One Vehicle. The abstruse principle is vast and expansive, thus separating the audience of the Two Vehicles. The content of this reception of opportunities has four aspects: first, enumerating numbers; second, stating virtues; third, listing names; and fourth, manifesting norms. This is the enumeration of numbers. 'With' implies both juxtaposition and assembly. One hundred thousand is a '億' (Yi, hundred million), eighty '億' (Yi) is eight million. The 'great' mentioned has roughly four meanings: first, the great number, eight million Bodhisattvas assemble to listen to the Dharma; second, the great virtue, all possessing Dharani (總持, Dharani) and other great merits; third, the great deeds, all possessing wonderful eloquence to expound the Dharma and benefit sentient beings; fourth, the great names, such as Vajrapani (金剛手, Vajrapani) and other names of the Tenth Ground (十地, Tenth Ground) of Bodhisattvas. The gathering of Bodhisattvas manifests the profound subtlety of the Dharma, only receiving those of superior capacity. Desiring to enable sentient beings to obtain rare Dharma, diligently and earnestly yearning, believing, accepting, and practicing.

The Sutra says: 'All possess Dharani-gate (陀羅尼門, Dharani-gate), Samadhi-gate (三摩地門, Samadhi-gate), and unimpeded wonderful eloquence.'

The Commentary says: The following is the statement of virtues, which has two parts. First, listing names; then, giving examples and indications. This is the listing of names. Dharani (陀羅尼) is translated here as '總持' (Zongchi, total retention), with mindfulness and wisdom as its nature. There are four types: Dharma, meaning, and mantra, which can attain the Bodhisattva's forbearance. Dharma refers to that which can explain, holding various names, etc., within one name, etc. Meaning refers to that which is explained, holding various meanings within one meaning. The mantra is as described below. Being able to attain the Bodhisattva's forbearance means that there is a mantra that can quickly attain the Bodhisattva's non-origination Dharma forbearance. Maitreya Bodhisattva (彌勒菩薩, Maitreya Bodhisattva) says: '壹胝密胝吉胝思羼底 (丁履反) 缽陀膩莎訶.' Samadhi (三摩地) is translated here as '等持' (Dengchi, equal retention), formerly translated as '三昧' (Sanmei, Samadhi). It refers to various conditioned and unconditioned equal concentrations, all of which can equally hold the mind on the object, called equal retention. Such as the Three Samadhis of Great Emptiness, etc. Unimpeded wonderful eloquence refers to the absence of obstacles in expounding the Dharma in terms of Dharma, meaning, words, and eloquence. The first two virtues are examples of self-benefiting practices, and the third virtue is an example of benefiting others. These three are nature, basis, practice, and attainment of position. All categories of meaning are as explained elsewhere.

The Sutra says: 'Like these and so on, immeasurable merits, even after many kalpas (劫, Kalpa) cannot be fully described.'

The Explanation says: This is giving examples and indications. Kalpa (劫) refers to time. The Bodhisattva's actions during the causal stage are all great.

【English Translation】 English version: Facilitating opportunities. Praising the supreme in manifested realms, thereby expounding the heavenly palace. The audience proclaims nobility, only mentioning Bodhisattvas. The doctrine encompasses universality. Moreover, the Dharma gate is profound and recondite, only receiving those of the One Vehicle. The abstruse principle is vast and expansive, thus separating the audience of the Two Vehicles. The content of this reception of opportunities has four aspects: first, enumerating numbers; second, stating virtues; third, listing names; and fourth, manifesting norms. This is the enumeration of numbers. 'With' implies both juxtaposition and assembly. One hundred thousand is a 'Yi' (億, hundred million), eighty 'Yi' is eight million. The 'great' mentioned has roughly four meanings: first, the great number, eight million Bodhisattvas assemble to listen to the Dharma; second, the great virtue, all possessing Dharani (總持, Dharani) and other great merits; third, the great deeds, all possessing wonderful eloquence to expound the Dharma and benefit sentient beings; fourth, the great names, such as Vajrapani (金剛手, Vajrapani) and other names of the Tenth Ground (十地, Tenth Ground) of Bodhisattvas. The gathering of Bodhisattvas manifests the profound subtlety of the Dharma, only receiving those of superior capacity. Desiring to enable sentient beings to obtain rare Dharma, diligently and earnestly yearning, believing, accepting, and practicing.

The Sutra says: 'All possess Dharani-gate (陀羅尼門, Dharani-gate), Samadhi-gate (三摩地門, Samadhi-gate), and unimpeded wonderful eloquence.'

The Commentary says: The following is the statement of virtues, which has two parts. First, listing names; then, giving examples and indications. This is the listing of names. Dharani (陀羅尼) is translated here as 'Zongchi' (總持, total retention), with mindfulness and wisdom as its nature. There are four types: Dharma, meaning, and mantra, which can attain the Bodhisattva's forbearance. Dharma refers to that which can explain, holding various names, etc., within one name, etc. Meaning refers to that which is explained, holding various meanings within one meaning. The mantra is as described below. Being able to attain the Bodhisattva's forbearance means that there is a mantra that can quickly attain the Bodhisattva's non-origination Dharma forbearance. Maitreya Bodhisattva (彌勒菩薩, Maitreya Bodhisattva) says: '壹胝密胝吉胝思羼底 (丁履反) 缽陀膩莎訶.' Samadhi (三摩地) is translated here as 'Dengchi' (等持, equal retention), formerly translated as 'Sanmei' (三昧, Samadhi). It refers to various conditioned and unconditioned equal concentrations, all of which can equally hold the mind on the object, called equal retention. Such as the Three Samadhis of Great Emptiness, etc. Unimpeded wonderful eloquence refers to the absence of obstacles in expounding the Dharma in terms of Dharma, meaning, words, and eloquence. The first two virtues are examples of self-benefiting practices, and the third virtue is an example of benefiting others. These three are nature, basis, practice, and attainment of position. All categories of meaning are as explained elsewhere.

The Sutra says: 'Like these and so on, immeasurable merits, even after many kalpas (劫, Kalpa) cannot be fully described.'

The Explanation says: This is giving examples and indications. Kalpa (劫) refers to time. The Bodhisattva's actions during the causal stage are all great.

故贊功德經劫不窮。謂轉法輪無生忍等恐文繁廣故例指也。何故須贊菩薩功德。為舍眾生輕慢心故。有作是言。諸聲聞眾久修梵行諸菩薩眾應當敬禮。又令眾生起凈心故。菩薩尚有如是功德何況如來。故諸有情至心歸禮並愿速證。

經曰。其名曰金剛手菩薩摩訶薩「觀自在菩薩摩訶薩虛空藏菩薩摩訶薩金剛拳菩薩摩訶薩妙吉祥菩薩摩訶薩大空藏菩薩摩訶薩發心即轉法輪菩薩摩訶薩」摧伏一切魔怨菩薩摩訶薩。

述曰。下列名也。此有八人舉其勝者。言菩薩摩訶薩者菩提言覺即一切智。薩埵言有情即求菩提之有情也。此通三乘。摩訶言大薩埵如前為簡取大故言摩訶薩。又菩提者所求之果智境也。言薩埵者所為拔濟之有情悲境也。即是自利利他二德。又薩埵者是勇健義。精進勇猛求大菩提故言菩薩。此後二解許通凡聖。今取第十金剛心者故復說言摩訶薩也。言金剛手手者取義執義。常起信手取諸功德故。起智慧手執受金剛本法性故。又信智二手猶如金剛堅固難壞非邪惡友所能壞故。觀自在者即觀世音。觀謂觀察觀諸有情身語心性。受苦惡時或祈念時應時為拔往詣救護名觀自在。神用無方得自在故。虛空藏者以空為藏藏諸珍寶。見諸有情貧無財寶從虛空中雨種種寶施貧乏故。金剛拳者拳者破壞擊碎之能。發起堅

【現代漢語翻譯】現代漢語譯本：所以讚歎功德，即使經歷無數劫也無法窮盡。這裡說的『轉法輪』、『無生忍』等等，因為經文繁多，所以用『等』字來概括。為什麼要讚歎菩薩的功德呢？爲了去除眾生輕慢之心。有人這樣說，各位聲聞眾長期修行梵行，各位菩薩眾應當尊敬禮拜。又爲了讓眾生生起清凈之心。菩薩尚且有如此功德，更何況如來呢？所以希望一切有情至誠歸依禮拜，並愿迅速證得菩提。

經文說：他們的名字是金剛手菩薩摩訶薩（執金剛杵的菩薩）、觀自在菩薩摩訶薩（觀世音菩薩）、虛空藏菩薩摩訶薩（以虛空為藏的菩薩）、金剛拳菩薩摩訶薩（以金剛拳摧伏一切的菩薩）、妙吉祥菩薩摩訶薩（文殊菩薩）、大空藏菩薩摩訶薩（廣大的虛空藏菩薩）、發心即轉法輪菩薩摩訶薩（發菩提心即能轉法輪的菩薩）、摧伏一切魔怨菩薩摩訶薩（摧伏一切魔障怨敵的菩薩）。

解釋：下面列出他們的名字。這裡有八位菩薩，列舉其中殊勝的幾位。說到『菩薩摩訶薩』，『菩提』的意思是覺悟，也就是一切智。『薩埵』的意思是有情，也就是追求菩提的有情。這個概念三乘通用。『摩訶』的意思是大，『薩埵』如前所述，爲了區分選取大的，所以說『摩訶薩』。另外，『菩提』是所追求的果，是智慧的境界。『薩埵』是所要拔濟的有情，是慈悲的境界。這就是自利利他兩種功德。還有，『薩埵』是勇健的意思。精進勇猛地追求大菩提，所以稱為菩薩。後面兩種解釋允許通用於凡夫和聖人。現在選取第十金剛心，所以又說『摩訶薩』。說到『金剛手』，『手』是取義、執義。常常生起信心之手，取諸功德。生起智慧之手，執受金剛本法性。又信心和智慧這兩隻手，猶如金剛般堅固難以破壞，不是邪惡的朋友所能破壞的。『觀自在』就是觀世音。『觀』是觀察，觀察一切有情的身語心性。在他們遭受痛苦或祈念時，及時前往救助，名為觀自在。神妙的作用沒有窮盡，所以得自在。『虛空藏』是以虛空為藏，藏諸珍寶。見到一切有情貧窮沒有財寶，從虛空中降下種種寶物，施捨給貧乏的人。『金剛拳』，『拳』是破壞、擊碎的能力。發起堅

【English Translation】 English version: Therefore, praising merit and virtue is inexhaustible even through countless kalpas (aeons). The terms 'turning the Dharma wheel,' 'acceptance of the non-arising of phenomena,' etc., are mentioned, but due to the extensive nature of the text, they are indicated with 'etc.' Why is it necessary to praise the merits of Bodhisattvas? It is to dispel the arrogance and contempt of sentient beings. Some say that the Shravakas (listeners) have long cultivated pure conduct, and the Bodhisattvas should be respected and venerated. It is also to inspire pure minds in sentient beings. If Bodhisattvas possess such merits, how much more so does the Tathagata (Buddha)? Therefore, may all sentient beings sincerely take refuge and pay homage, and may they quickly attain enlightenment.

The Sutra says: Their names are Vajrapani Bodhisattva Mahasattva (Bodhisattva holding the vajra), Avalokiteshvara Bodhisattva Mahasattva (the Bodhisattva who observes the sounds of the world), Akasagarbha Bodhisattva Mahasattva (the Bodhisattva whose treasury is the space), Vajramusti Bodhisattva Mahasattva (the Bodhisattva with the vajra fist), Manjushri Bodhisattva Mahasattva (the Bodhisattva of wisdom), Mahakasagarbha Bodhisattva Mahasattva (the great space treasury Bodhisattva), Citta-utpada-Dharmacakra-pravartana Bodhisattva Mahasattva (the Bodhisattva who turns the Dharma wheel immediately upon generating the mind of enlightenment), Sarva-mara-vidhvamsana Bodhisattva Mahasattva (the Bodhisattva who subdues all demons and enemies).

Explanation: The following lists their names. There are eight of them, listing the most excellent ones. Speaking of 'Bodhisattva Mahasattva,' 'Bodhi' means awakening, which is all-knowing wisdom. 'Sattva' means sentient being, which is a sentient being seeking Bodhi. This concept is common to the Three Vehicles. 'Maha' means great, 'Sattva' as mentioned before, to distinguish and select the great, hence 'Mahasattva.' Furthermore, 'Bodhi' is the fruit sought, the realm of wisdom. 'Sattva' is the sentient being to be rescued, the realm of compassion. This is the dual virtue of benefiting oneself and benefiting others. Also, 'Sattva' means courageous and strong. Diligently and bravely seeking great Bodhi, hence called Bodhisattva. The latter two explanations allow for common use for both ordinary beings and sages. Now selecting the tenth Vajra mind, hence again saying 'Mahasattva.' Speaking of 'Vajrapani,' 'pani' (hand) means taking and holding. Constantly arising the hand of faith, taking all merits. Arising the hand of wisdom, holding and receiving the Vajra's fundamental Dharma nature. Also, the two hands of faith and wisdom are like Vajra, firm and indestructible, not able to be destroyed by evil friends. 'Avalokiteshvara' is the one who observes the sounds of the world. 'Avalokita' (observing) is observing the body, speech, and mind nature of all sentient beings. When they suffer or pray, going to rescue them in time is called Avalokiteshvara. The miraculous function is inexhaustible, hence obtaining freedom. 'Akasagarbha' is taking space as a treasury, storing all kinds of treasures. Seeing all sentient beings poor and without wealth, raining down all kinds of treasures from space, bestowing them upon the impoverished. 'Vajramusti,' 'musti' (fist) is the ability to destroy and smash. Arousing firm

固智慧之拳擊破生死煩惱業等。如以金剛拳擊碎諸物因以名也。妙吉祥者即文殊師利先云妙德。妙者善義。由善能作勝福利事饒益有情名妙吉祥也。大空藏者。大空即是遍滿法界。真如空理以此為藏。為諸有情說大空法。以此法施令諸有情皆獲種種聖法財寶名大空藏。發心即轉法輪者。輪謂摧伏移轉之義。法謂教法如法輪章說法輪義。此大菩薩從初發心終至十地凡所舉措身語意業皆為有情說深妙理轉大法輪行饒益故。摧伏一切魔怨者。魔謂四魔如前已說。此四能破有情善事為眾生怨。此大菩薩住金剛心離分段死及諸煩惱故能摧伏一切魔怨。此八名中金剛手智取善為名。觀自在悲拔苦為號虛空藏濟貧為字。金剛拳破惡為能妙吉祥作善為目。大空藏顯真為稱。轉法輪說法為利。摧伏魔怨害賊為益。或智慧慈悲一對或顯真顯妄一對。拳如妄法故或顯有為無為善法一對。或進善破惡一對。隨其所應準名知義。

經曰。如是上首有八百萬大菩薩眾前後圍繞。

贊曰。此第四彰軌也。八百萬者八十億也。言前後者以方為首故有前後。各見世尊在其前坐為其說法。既無背面寧有前後。如珠星而拱朗月。譬金山而輔妙高。若眾梵之繞梵王。似諸天之圍天帝。尊人重道渴法希益。翹注一心冀聞深致。

經曰。宣說正法

【現代漢語翻譯】現代漢語譯本：堅固的智慧之拳擊破生死煩惱業等，就像用金剛拳擊碎各種事物一樣，因此得名。妙吉祥（Miaoxiang, 文殊師利（Wenshushili）的別稱，意為『妙德』）就是文殊師利（Wenshushili），先前被稱為妙德（Miaode）。『妙』是『善』的意思。因為善於做出殊勝的福利之事，饒益有情眾生，所以名為妙吉祥（Miaoxiang）。大空藏（Dakongzang）的意思是，『大空』就是遍滿法界（fajie）的真如空理（zhenrukongli），以此作為藏。為各種有情眾生宣說大空之法，用這種法施令各種有情眾生都獲得種種聖法財寶，所以名為大空藏（Dakongzang）。發心即轉法輪（faluen）的意思是，『輪』有摧伏、移轉的含義。『法』指教法，如法輪章（faluenzhang）所說的法輪（faluen）的意義。這位大菩薩（dapusa）從最初發心到最終達到十地（shidi），凡是所作所為，身語意業，都是爲了有情眾生宣說深妙的道理，轉大法輪（dafaluen），行饒益之事。摧伏一切魔怨（moyuan）的意思是，『魔』指四魔（sima），如前文已經說過。這四種魔能破壞有情眾生的善事，是眾生的怨敵。這位大菩薩（dapusa）安住于金剛心（jingangxin），遠離分段生死以及各種煩惱，所以能夠摧伏一切魔怨（moyuan）。這八個名稱中，金剛手（Jingangshou）以智慧取『善』為名，觀自在（Guanzizai）以慈悲拔苦為號，虛空藏（Xukongzang）以濟貧為字，金剛拳（Jingangquan）以破惡為能，妙吉祥（Miaoxiang）以作善為目標，大空藏（Dakongzang）以顯真為稱，轉法輪（Zhuanfaluen）以說法為利益，摧伏魔怨（Cuifumoyuan）以除害賊為益處。或者智慧與慈悲相對，或者顯真與顯妄相對。拳如妄法，所以或者顯有為與無為善法相對，或者進善與破惡相對。根據具體情況，按照名稱來理解其含義。經文說：『像這樣以上首為代表，有八百萬大菩薩（dapusa）眾前後圍繞。』讚頌說：這是第四個彰顯法則。八百萬就是八十億。說『前後』是因為以方位為首，所以有前後。各位都看見世尊（shizun）在他們前面坐著，為他們說法。既然沒有背面，哪裡有前後呢？就像眾星拱衛明月，譬如金山輔佐妙高山。如同眾多梵天圍繞梵王，好似諸天神圍繞天帝。尊敬的人重視道，渴望佛法希望得到利益，全神貫注一心一意，期望聽到精深的道理。經文說：『宣說正法』

【English Translation】 English version: The firm fist of wisdom shatters the afflictions of birth, death, karma, and so on, just as a vajra fist shatters all things, hence the name. Miaoxiang (another name for Wenshushili, meaning 'Wonderful Virtue') is Wenshushili, previously called Miaode. 'Miao' means 'goodness'. Because of the ability to perform excellent deeds of benefit, enriching sentient beings, it is named Miaoxiang. Dakongzang means that 'Dakong' is the true emptiness principle (zhenrukongli) that pervades the Dharma Realm (fajie), and this is used as a treasury. Explaining the Dharma of Dakong to all sentient beings, using this Dharma-giving to enable all sentient beings to obtain various sacred Dharma treasures, hence the name Dakongzang. 'Initiating the mind is turning the Dharma wheel (faluen)' means that 'wheel' has the meaning of subduing and transferring. 'Dharma' refers to the teachings, such as the meaning of the Dharma wheel (faluen) as explained in the chapter on the Dharma wheel (faluenzhang). This great Bodhisattva (dapusa), from the initial arising of the mind to the final attainment of the Tenth Ground (shidi), all actions, speech, and thoughts are for the sake of explaining profound and wonderful principles to sentient beings, turning the great Dharma wheel (dafaluen), and performing enriching deeds. 'Subduing all demons and enemies (moyuan)' means that 'demons' refers to the Four Maras (sima), as mentioned earlier. These four can destroy the good deeds of sentient beings and are enemies of sentient beings. This great Bodhisattva (dapusa) abides in the vajra mind (jingangxin), is far from the suffering of birth and death and all afflictions, and is therefore able to subdue all demons and enemies (moyuan). Among these eight names, Vajrapani (Jingangshou) takes 'goodness' as the name based on wisdom, Avalokiteśvara (Guanzizai) takes compassion and relieving suffering as the title, Akasagarbha (Xukongzang) takes relieving poverty as the word, Vajra Fist (Jingangquan) takes destroying evil as the ability, Miaoxiang takes doing good as the goal, Dakongzang takes revealing truth as the designation, Turning the Dharma Wheel (Zhuanfaluen) takes explaining the Dharma as the benefit, and Subduing Demons and Enemies (Cuifumoyuan) takes eliminating harm and thieves as the advantage. Or wisdom is paired with compassion, or revealing truth is paired with revealing illusion. The fist is like illusory Dharma, so either revealing conditioned and unconditioned good Dharma are paired, or advancing good and destroying evil are paired. According to the specific situation, understand the meaning according to the name. The sutra says: 'Like this, with these leaders as representatives, there are eight million great Bodhisattvas (dapusa) surrounding them before and after.' The praise says: This is the fourth to manifest the rule. Eight million is eighty billion. Saying 'before and after' is because the direction is the head, so there is before and after. Each sees the World Honored One (shizun) sitting in front of them, explaining the Dharma to them. Since there is no back, where is the front and back? It is like the stars surrounding the bright moon, like Mount Gold supporting Mount Sumeru. Like the many Brahma heavens surrounding the Brahma King, like the many gods surrounding the Heavenly Emperor. Respectful people value the Way, thirst for the Dharma, and hope to gain benefits, focusing their minds wholeheartedly, hoping to hear profound principles. The sutra says: 'Proclaiming the Right Dharma.'

初中后善文義巧妙純一圓滿清白梵行。

贊曰。此即第六嘆法勝德。宣說正法是總句也。刊定可軌離邪分別名為正法。宣顯未聞為初開智說彰舊理為久悟人。初中等者總有十德以彰教勝。瑜伽師論八十三云。一初善二中善三后善四文巧五義妙六純一七圓滿八清凈九鮮白十梵行。彼自釋言。初善者謂聽聞時生歡喜故。由法殊勝初有聽聞即令生喜。中善者謂修行時無有艱苦遠離二邊。依中行故既聽聞已正修行時遠離苦樂邪怠二邊。依處中行以求出世故中善也。后善者謂極究竟離諸垢故。及一切究竟離欲為後邊故。謂佛言教理極究竟性離諸垢能現涅槃。依修行者能離欲故。文巧者謂善緝綴名身等故。及八語具得圓滿故。八十一云。先首美妙顯了易解樂聞無依不逆無邊名八語具。如彼廣說。其能詮文善能緝綴。義妙者。謂能引發勝利樂故。其所詮義能引利樂。純一者。謂不與一切外道共故。其所說法唯佛能說諸外道等不能說故。所說法中非雜外道邪惡法故。圓滿者。謂無限量故最尊勝故教廣無限義深無量其修學者功德無量故最尊勝。清凈者。謂自性解脫故其所說法一剎那中亦無過失。離三毒根離諸繫縛故性解脫非有三毒而起說故。鮮白者。謂相縛解脫故。非唯一念無其過失相續論之亦離諸過。又前清凈法體離過此中鮮白

【現代漢語翻譯】現代漢語譯本：初善、中善、后善，文義巧妙，純一圓滿，清白梵行。

贊曰：這即是第六種讚歎佛法的殊勝功德。宣說正法是總括性的語句。經過刊定，可以作為準則，遠離邪見的分別，這叫做正法。宣揚顯現未曾聽聞的道理，是為初學者開啟智慧；闡明舊有的道理，是為已經領悟的人。初善、中善等，總共有十種功德，用以彰顯佛法的殊勝。瑜伽師地論第八十三卷說：一、初善；二、中善；三、后善；四、文巧；五、義妙；六、純一；七、圓滿；八、清凈；九、鮮白；十、梵行。該論自己解釋說：初善，是指聽聞佛法時產生歡喜心。由於佛法殊勝，最初聽聞就能令人心生歡喜。中善，是指修行時沒有艱苦，遠離兩種極端。依循中道而行，既已聽聞佛法，在正確修行時，遠離苦樂和懈怠兩種極端。依循中道而行，以求得解脫世間，所以是中善。后善，是指達到最終的究竟，遠離各種垢染。以及一切最終的離欲，作為最終的目標。佛的言教，其道理達到最究竟的境界，遠離各種垢染，能夠展現涅槃。依循修行的人能夠遠離慾望。文巧，是指善於組織名句等，以及具備八種語言的完備。瑜伽師地論第八十一卷說：先首、美妙、顯了、易解、樂聞、無依、不逆、無邊，這叫做八種語言的完備。如該論廣說，其能詮釋的文字善於組織。義妙，是指能夠引發勝利和快樂。其所詮釋的意義能夠帶來利益和快樂。純一，是指不與一切外道相同。其所說的法只有佛才能說，各種外道等不能說。所說的法中沒有摻雜外道的邪惡法。圓滿，是指沒有缺陷，最尊貴殊勝。教義廣博無限，意義深刻無量，其修習學習者功德無量，所以最尊貴殊勝。清凈，是指自性解脫。其所說的法，在一剎那中也沒有過失，遠離貪嗔癡三毒的根本，遠離各種束縛，所以是自性解脫，不是因為有三毒才開始說的。鮮白，是指從現象和束縛中解脫。不僅僅是一念之間沒有過失，相續不斷地討論它也遠離各種過失。前面說的清凈是法體遠離過失，這裡說的鮮白

【English Translation】 English version: Initially good, intermediately good, ultimately good, skillful in wording and meaning, purely one, perfectly complete, purely white, and practicing the Brahma-conduct (Brahmacarya).

Commentary: This is the sixth praise of the excellent virtues of the Dharma. Expounding the True Dharma (Saddharma) is the general statement. Having been edited and determined, it can be used as a standard, and it is free from the distinctions of wrong views, which is called the True Dharma. Proclaiming and revealing the principles that have not been heard is to open the wisdom for beginners; clarifying the old principles is for those who have already understood. Initially good, intermediately good, etc., there are a total of ten virtues to highlight the excellence of the teachings. The Yogacarabhumi-sastra, volume 83, says: 1. Initially good; 2. Intermediately good; 3. Ultimately good; 4. Skillful in wording; 5. Excellent in meaning; 6. Purely one; 7. Perfectly complete; 8. Pure; 9. Bright white; 10. Brahma-conduct. The treatise itself explains: Initially good means that joy arises when listening to the Dharma. Because the Dharma is excellent, the initial hearing can bring joy to people. Intermediately good means that there is no hardship in practice, and it is far from the two extremes. Following the Middle Way, having heard the Dharma, when practicing correctly, one is far from the two extremes of suffering and pleasure, and laziness. Following the Middle Way to seek liberation from the world, so it is intermediately good. Ultimately good means reaching the ultimate, being far from all defilements. And all ultimate detachment as the ultimate goal. The Buddha's teachings reach the ultimate state, are free from all defilements, and can reveal Nirvana (Nirvana). Those who follow the practice can be free from desires. Skillful in wording means being good at organizing name-phrases, etc., and having the completeness of the eight kinds of language. The Yogacarabhumi-sastra, volume 81, says: First, beautiful, clear, easy to understand, pleasant to hear, independent, non-contradictory, and boundless, these are called the completeness of the eight kinds of language. As the treatise elaborates, its explanatory words are good at organizing. Excellent in meaning means being able to evoke victory and happiness. Its interpreted meaning can bring benefits and happiness. Purely one means not being the same as all non-Buddhist paths. The Dharma it speaks of can only be spoken by the Buddha, and various non-Buddhists cannot speak of it. There is no mixture of non-Buddhist evil Dharma in the Dharma spoken. Perfectly complete means that there are no defects, and it is the most noble and excellent. The teachings are broad and boundless, the meaning is profound and immeasurable, and the merits of its practitioners are immeasurable, so it is the most noble and excellent. Pure means self-nature liberation. The Dharma it speaks of has no faults even in an instant, is far from the roots of the three poisons of greed, anger, and ignorance, and is free from all bonds, so it is self-nature liberation, not because of the three poisons that it begins to speak. Bright white means liberation from phenomena and bonds. Not only is there no fault in a single thought, but continuous discussion of it is also free from all faults. The previously mentioned purity is that the Dharma body is free from faults, and the bright white mentioned here

能令覺者身亦鮮白。梵行者。謂八支聖道此出梵行之體當知此道由純一等四種妙相之所顯說故。八聖道名為梵行。若依此解與古不同。此上十德總顯經勝。

經曰。爾時世尊「為諸菩薩說一切法甚深微妙般若理趣清凈法門此門」即是菩薩句義。

贊曰。自下明第二應機廣說分。于中總有十四段經。合之為三。初六段明菩薩境。次六段明菩薩行。后二段明菩薩果。一切佛教所詮義理不離此三。說境先令知法染凈因果善惡此可欣厭此可修斷。說行次令知依境起行修斷之法。說果后令知行行得果殊勝之相。初六段明境復分為三。初二段明體境。第一甚深微妙清凈法門。即是對妄顯真實相真如境體。第二寂靜法性現等覺門。即是除闇顯于觀照正智境體。真如是性正智是相。說有前後下皆準知。次二段明行境。第三調伏眾惡普勝法門。由觀實相能伏眾惡。第四平等智印清凈法門。由觀觀照智慧照明。后二段明果境。第五法王灌頂智藏法門。顯由二行得位財果。第六如來智印金剛法門。顯由二行得自體果。次六段明行復分為三。初二段明依實相斷修之相。第七離諸戲論輪字法門。由觀無相斷分別故。第八入廣大輪平等法門。由觀平等修證真故。次二段明依觀照修斷之相。第九真凈供養無上法門。由依觀照修真供養故。

【現代漢語翻譯】現代漢語譯本：能使覺悟者的身體也顯得潔白光鮮。梵行者（Brahmacharin）：指的是八支聖道，這裡闡述了梵行的本體，應當明白此道是由純一等四種微妙之相所顯現和闡述的，因此八聖道被稱為梵行。如果按照這種解釋，則與古義有所不同。以上十種功德總括地彰顯了經典的殊勝之處。

經文說：『這時，世尊為諸位菩薩宣說一切法甚深微妙的般若理趣清凈法門，此門』就是菩薩句義。

讚頌說：下面闡明第二部分，即應機廣泛宣說的部分。其中總共有十四段經文，可以歸納為三個方面。最初六段闡明菩薩的境界。接著六段闡明菩薩的修行。最後兩段闡明菩薩的果位。一切佛教所詮釋的義理都離不開這三個方面。先說境界，是爲了讓人了解法的染污、清凈、因果、善惡，從而知道哪些應該欣喜和接受，哪些應該修習和斷除。再說修行，是爲了讓人瞭解依據境界而生起的修行和斷除之法。最後說果位，是爲了讓人瞭解通過修行所獲得的果位的殊勝之相。最初六段闡明境界，又可以分為三個方面。最初兩段闡明本體境界。第一，甚深微妙清凈法門，這是針對虛妄而顯現真實之相的真如（Tathata）境界本體。第二，寂靜法性現等覺門，這是去除黑暗而顯現觀照正智的境界本體。真如是體性，正智是相用，說有先後，下面的內容都依此準則來理解。接著兩段闡明行境。第三，調伏眾惡普勝法門，通過觀察實相能夠調伏各種惡行。第四，平等智印清凈法門，通過觀察觀照智慧的照明。最後兩段闡明果境。第五，法王灌頂智藏法門，顯示通過兩種修行獲得地位和財富的果報。第六，如來智印金剛法門，顯示通過兩種修行獲得自體的果報。接著六段闡明修行，又可以分為三個方面。最初兩段闡明依據實相斷除和修習之相。第七，離諸戲論輪字法門，通過觀察無相來斷除分別。第八，入廣大輪平等法門，通過觀察平等來修證真如。接著兩段闡明依據觀照修習和斷除之相。第九，真凈供養無上法門，通過依據觀照修習真正的供養。

【English Translation】 English version: That which can make the body of the enlightened one appear pure and bright. Brahmacharin (one who practices Brahmacharya): Refers to the Eightfold Noble Path. Here, the essence of Brahmacharya is explained. It should be understood that this path is manifested and expounded by the four subtle aspects such as purity. Therefore, the Eightfold Noble Path is called Brahmacharya. If interpreted in this way, it differs from the ancient meaning. The above ten virtues collectively reveal the excellence of the scripture.

The Sutra says: 'At that time, the World Honored One spoke to the Bodhisattvas about the profound and subtle Prajna (wisdom) principle and the pure Dharma gate of the ultimate reality of all dharmas; this gate' is the meaning of the Bodhisattva.

The Verse says: The following explains the second part, which is the extensive explanation in response to the occasion. In total, there are fourteen sections of the Sutra, which can be summarized into three aspects. The first six sections explain the realm of the Bodhisattva. The next six sections explain the practice of the Bodhisattva. The last two sections explain the fruit of the Bodhisattva. All the meanings explained in Buddhism cannot be separated from these three aspects. First, explaining the realm is to let people understand the defilement, purity, cause and effect, good and evil of the Dharma, so that they know what should be rejoiced and accepted, and what should be cultivated and eliminated. Then, explaining the practice is to let people understand the methods of cultivation and elimination that arise based on the realm. Finally, explaining the fruit is to let people understand the excellent aspects of the fruit obtained through practice. The first six sections explain the realm, which can be further divided into three aspects. The first two sections explain the realm of the essence. First, the profound and subtle pure Dharma gate, which is the essence of the realm of Suchness (Tathata), the true aspect revealed in contrast to delusion. Second, the gate of silent Dharma-nature manifesting perfect enlightenment, which is the essence of the realm of correct wisdom of contemplation, revealed by removing darkness. Suchness is the essence, and correct wisdom is the function. The order of saying them is that the following content should be understood according to this principle. The next two sections explain the realm of practice. Third, the Dharma gate of subduing all evils and universally overcoming, which can subdue all evil deeds through observing the true aspect. Fourth, the pure Dharma gate of the seal of equal wisdom, which is illuminated by observing the wisdom of contemplation. The last two sections explain the realm of fruit. Fifth, the Dharma gate of the wisdom treasury of the Dharma King's empowerment, which shows that the fruit of position and wealth is obtained through two kinds of practice. Sixth, the Vajra (diamond) Dharma gate of the Tathagata's wisdom seal, which shows that the fruit of self-nature is obtained through two kinds of practice. The next six sections explain the practice, which can be further divided into three aspects. The first two sections explain the aspect of eliminating and cultivating based on the true aspect. Seventh, the Dharma gate of the wheel of letters that is free from all playfulness, which eliminates discrimination through observing the absence of characteristics. Eighth, the Dharma gate of entering the vast wheel of equality, which cultivates and realizes Suchness through observing equality. The next two sections explain the aspect of cultivating and eliminating based on contemplation. Ninth, the supreme Dharma gate of true and pure offering, which cultivates true offering by relying on contemplation.

第十能善調伏智藏法門。由依觀照能除忿等故。后二段明依二法遍修之相。第十一性平等性最勝法門。修觀實相一切人法平等遍滿故。第十二有情住持勝藏法門。修觀觀照遍諸人法皆善緣故。由觀前六境而起六行。已后二段明得果。第十三無邊無際究竟法門。得二果時廣深一味極殊勝故自利果德。第十四甚深理趣無上法門。得二果已自利利他為三界主隨諸有情所愿皆證利他果德。就第一段甚深微妙清凈法門。即是對妄顯真實相真如境體。中文分為三。初敘世尊所說法門之名。次敘世尊所說理趣之義。后敘世尊所說法門之德。此即第一敘法門之號。爾時者發端義。處天宮眾雲集所化機感法王應現說聽懸會故言爾時。世尊者能說教主。為諸菩薩所被深機。說一切法。有為無為諸法體事。甚深微妙法性真如非凡所測名曰甚深。二乘莫知複稱微妙。般若理趣即深妙法理。謂法性道理義理。趣謂意況所趣旨趣。此意即說般若之文所詮深趣觀照般若所取意趣。自性潔白名清離諸垢染名凈。門者虛通趣入之道。即顯照理會證之由。欲證二空要聞此教理。依之修學方可會真。不知何名強名門也。此門是何。此門即是菩薩句義。菩薩三義已釋如前。言句義者句謂能詮聲之差別。不說文名但說句者。句詮義周非文名故。義謂所詮法之差別。

【現代漢語翻譯】現代漢語譯本第十，能善調伏智藏法門。因為依靠觀照能夠去除嗔恨等等煩惱。後面的兩段說明依靠兩種方法普遍修習的狀態。第十一，性平等性最勝法門。修習觀照實相，一切人法平等遍滿的緣故。第十二，有情住持勝藏法門。修習觀照，觀照周遍所有的人法，都是良善的因緣的緣故。通過觀照前面的六種境界而生起六種行為。後面的兩段說明獲得果報。第十三，無邊無際究竟法門。獲得兩種果報的時候，廣博深遠，同一體味，極其殊勝的緣故，這是自利果德。第十四，甚深理趣無上法門。獲得兩種果報之後，自利利他，成為三界之主，隨著所有有情眾生的願望都能證得，這是利他果德。關於第一段，甚深微妙清凈法門，就是針對虛妄顯現真實相的真如境體。中文分為三部分。首先敘述世尊所說法的法門名稱。其次敘述世尊所說理趣的意義。最後敘述世尊所說法的法門的功德。這首先是敘述法門的名稱。『爾時』（At that time）是發端的意思。處在天宮，大眾雲集，所教化的對象感應，法王應現說法，聽眾聚集，所以說『爾時』。『世尊』（The World-Honored One）是能說法的教主。為諸菩薩所接受的深奧的機緣。說一切法，有為法和無為法諸法的體性和事相。『甚深』（Profound）微妙，法性真如，不是凡人所能測度的，叫做甚深。二乘之人不能知曉，又稱為微妙。般若（Prajna）的理趣，就是深奧微妙的法的道理。所謂法性的道理和義理。趣，是意況所趨向的旨趣。這個意思就是說般若的文字所詮釋的深奧旨趣，觀照般若所採取的意趣。自性潔白，名為清，遠離各種垢染，名為凈。『門』（Gate）是虛通趣入的道路。就是顯現、照亮、理解、證悟的途徑。想要證得二空，就要聽聞這個教理。依靠它修習，才可以領會真如。不知道叫什麼名字，勉強稱之為門。這個門是什麼？這個門就是菩薩（Bodhisattva）的句義。菩薩的三種含義已經在前面解釋過了。說到句義，句，是指能夠詮釋聲音的差別。不說文名，只說句，是因為句詮釋意義周全，不是文字的名稱的緣故。義，是指所詮釋的法的差別。

【English Translation】 English version Tenth, the Dharma Gate of Skillfully Subduing the Wisdom Treasury. Because relying on contemplation can remove anger and other afflictions. The latter two sections explain the state of universally practicing by relying on the two methods. Eleventh, the Dharma Gate of Equality of Nature and Supreme Excellence. Because of cultivating contemplation of the true nature, all beings and dharmas are equally pervasive. Twelfth, the Dharma Gate of Sentient Beings Maintaining the Excellent Treasury. Because of cultivating contemplation, contemplation pervades all beings and dharmas, and all are good conditions. By contemplating the preceding six realms, six actions arise. The latter two sections explain the attainment of fruition. Thirteenth, the Dharma Gate of Boundless and Ultimate Completion. When attaining the two fruits, it is vast, profound, and of the same flavor, extremely excellent, hence it is the virtue of self-benefit fruition. Fourteenth, the Dharma Gate of Profound Reasoning and Supreme Excellence. After attaining the two fruits, benefiting oneself and others, becoming the lord of the three realms, and fulfilling the wishes of all sentient beings, this is the virtue of benefiting others. Regarding the first section, the Dharma Gate of Profound, Subtle, and Pure, it is directed towards revealing the true aspect of Suchness (Tathata), the essence of reality. The Chinese text is divided into three parts. First, it narrates the name of the Dharma Gate spoken by the World-Honored One. Second, it narrates the meaning of the reasoning spoken by the World-Honored One. Finally, it narrates the merits of the Dharma Gate spoken by the World-Honored One. This first narrates the name of the Dharma Gate. 『At that time』 (Ekayana) means the beginning. Being in the heavenly palace, the masses gathered, the objects of teaching responded, the Dharma King appeared to speak, and the listeners gathered, hence it is said 『At that time』. 『The World-Honored One』 (Lokanatha) is the teaching master who can speak the Dharma. For the profound opportunities accepted by the Bodhisattvas (Bodhisattva). Speaking of all dharmas, the essence and phenomena of conditioned and unconditioned dharmas. 『Profound』 (Gambhiram) and subtle, the Dharma nature of Suchness, not measurable by ordinary people, is called profound. Those of the Two Vehicles (Sravaka and Pratyekabuddha) do not know it, and it is also called subtle. The reasoning of Prajna (Prajna), is the profound and subtle principle of the Dharma. The so-called principle and meaning of the Dharma nature. 『Aim』 (Abhipraya) is the purpose towards which the intention tends. This meaning is that the profound intention explained by the words of Prajna, the intention taken by the contemplation of Prajna. The self-nature is pure white, called pure, and far from all defilements, called clean. 『Gate』 (Dvara) is the path of empty passage and entry. It is the way of manifesting, illuminating, understanding, and realizing. If you want to realize the two emptinesses, you must hear this teaching. Relying on it to practice, you can understand Suchness. Not knowing what it is called, it is reluctantly called a gate. What is this gate? This gate is the meaning of the Bodhisattva (Bodhisattva). The three meanings of Bodhisattva have already been explained earlier. Speaking of the meaning of the sentence, a sentence refers to the difference in the sound that can explain. Not speaking of the name of the text, but only speaking of the sentence, is because the sentence explains the meaning completely, not the name of the text. Meaning refers to the difference in the Dharma that is explained.

不說自體但說義者。法義圓被非自體故。句既能詮所詮唯義欲顯此教能詮一一皆圓滿。故所詮一一亦周被故。舉寬能詮及寬所詮。文名體法皆已攝故。欲求菩提于有情之類起大悲智而起修學及求菩提。發勇猛者名為菩薩。今此理趣能詮之教即是能詮菩薩之句。所詮之理即是所詮菩薩之義。若依此教而行此義證此理者名為菩薩。后道滿時名之為佛遂舍因名。此言菩薩略有三位。一初發心二修正行三證法性。三位皆須依此修學。方可得證故名為門。

經曰。云何名為菩薩句義。

贊曰。自下第二敘佛所說理趣之義。于中有三。初佛自問。次述其義。后勸修學此初問也。

經曰。謂極妙樂清凈句義是菩薩句義。

贊曰。自下述其義。于中有二。初釋其義后釋所由。若依清辨世俗可有勝義皆空今說正義空寂。若依護法應依下釋。就釋義中合有四十一句義。釋菩薩句義。復分為二。初有十門明菩薩修果清凈句義以顯菩薩所有句義。后色蘊空寂下三十一門依諸法本性及所由空寂清凈句義以顯菩薩所有句義。就初十門明菩薩修果清凈句義以顯菩薩句義之中復分為五。然菩薩修略有五種。所謂集總修。無相修。無功用修。熾盛修。無喜足修。謂集一切總為一聚簡要修習初修行者諸惡皆斷諸善皆修諸生皆度。或

【現代漢語翻譯】現代漢語譯本：不執著于自性，但闡述真義。因為佛法的真義是圓滿周遍的，而非侷限於自性。語句既然能夠詮釋，所要詮釋的唯有真義，想要彰顯此教法能夠詮釋的一切都是圓滿的。因此，所詮釋的一切也是周遍的。舉出寬泛的能詮和寬泛的所詮，文字、名稱、體性、法則都已包含在內。想要尋求菩提，對於有情眾生生起大悲心和大智慧，從而開始修行和尋求菩提，發起勇猛精進之心的人，被稱為菩薩（Bodhisattva）。現在，這個闡述理趣的教法，就是能詮菩薩的語句。所詮釋的道理，就是所詮釋的菩薩的真義。如果依據這個教法而行持這個真義，證悟這個道理的人，就被稱為菩薩。等到最終圓滿時，就稱為佛（Buddha），於是捨棄了菩薩這個因位的名稱。這裡所說的菩薩，大致有三個階段：一是初發心，二是修正行，三是證法性。這三個階段都必須依據這個教法來修學，才能夠證悟，所以稱為門徑。

經文說：『什麼叫做菩薩句義？』

贊曰：下面第二部分敘述佛所說的理趣的意義。其中有三個部分：一是佛自己提問，二是陳述其意義，三是勸勉修學。這是最初的提問。

經文說：『所謂的極妙樂清凈句義，就是菩薩句義。』

贊曰：下面陳述其意義。其中有兩部分：一是解釋其意義，二是解釋其原因。如果依據清辨的觀點，世俗諦可以存在，勝義諦都是空性。現在所說的是真正的空寂之義。如果依據護法的觀點，應該依據下面的解釋。在解釋意義中，總共有四十一個句義。解釋菩薩句義，又分為兩個部分：最初有十個方面，闡明菩薩修行的果位的清凈句義，以此來彰顯菩薩所具有的句義。後面從色蘊空寂開始，有三十一個方面，依據諸法的本性和所由的空寂清凈句義，以此來彰顯菩薩所具有的句義。在最初的十個方面中，闡明菩薩修行的果位的清凈句義，以此來彰顯菩薩句義，又分為五個方面。然而，菩薩的修行大致有五種：所謂集總修、無相修、無功用修、熾盛修、無喜足修。就是將一切總集在一起，簡要地修習，最初修行的人，斷除一切惡行，修習一切善行，度化一切眾生。或者

【English Translation】 English version: Not clinging to self-nature but expounding the true meaning. Because the true meaning of Dharma is complete and pervasive, not limited to self-nature. Since sentences can explain, what is to be explained is only the true meaning, wanting to show that everything this teaching can explain is complete. Therefore, everything that is explained is also pervasive. To bring up the broad explainer and the broad explained, words, names, essence, and laws are all included. Those who want to seek Bodhi (Enlightenment), generate great compassion and great wisdom for sentient beings, and thus begin to practice and seek Bodhi, and generate courageous and diligent minds, are called Bodhisattvas (Enlightenment beings). Now, this teaching that expounds the rationale is the sentence that can explain the Bodhisattva. The principle that is explained is the true meaning of the Bodhisattva that is explained. If one practices this meaning and realizes this principle according to this teaching, one is called a Bodhisattva. When it is finally complete, it is called Buddha (Enlightened One), and then the name of Bodhisattva as the causal position is abandoned. The Bodhisattva mentioned here roughly has three stages: first, the initial aspiration; second, the correct practice; and third, the realization of Dharma-nature. All three stages must be practiced according to this teaching in order to realize it, so it is called a gateway.

The sutra says: 'What is called the meaning of a Bodhisattva's sentence?'

The commentary says: The second part below narrates the meaning of the rationale spoken by the Buddha. There are three parts: first, the Buddha asks the question himself; second, states its meaning; and third, encourages practice. This is the initial question.

The sutra says: 'The so-called extremely wonderful joy and pure meaning of the sentence is the meaning of the Bodhisattva's sentence.'

The commentary says: The following describes its meaning. There are two parts: first, explaining its meaning; and second, explaining its reason. If according to Qingbian's view, conventional truth can exist, and ultimate truth is all emptiness. What is now said is the true meaning of emptiness and tranquility. If according to the view of Dharmapala, it should be based on the following explanation. In explaining the meaning, there are a total of forty-one sentence meanings. Explaining the meaning of the Bodhisattva's sentence is divided into two parts: initially, there are ten aspects, clarifying the pure meaning of the Bodhisattva's practice and fruition, in order to highlight the sentence meaning possessed by the Bodhisattva. Later, starting from the emptiness and tranquility of the form aggregate, there are thirty-one aspects, based on the emptiness and pure meaning of the nature and origin of all dharmas, in order to highlight the sentence meaning possessed by the Bodhisattva. In the initial ten aspects, clarifying the pure meaning of the Bodhisattva's practice and fruition, in order to highlight the Bodhisattva's sentence meaning, it is divided into five aspects. However, the Bodhisattva's practice roughly has five types: so-called collective total practice, formless practice, effortless practice, intense practice, and non-contentment practice. That is, to gather everything together, practice concisely, and for those who practice initially, cut off all evil deeds, practice all good deeds, and liberate all sentient beings. Or

觀一切為骨瑣等或觀此身從頭至足唯膿血等名集總修。于離十相真法界中遣事差別而修習故名無相修。漸修行者應觀無相。為令此修純熟自在不假功力任運現前。名無功用修。雖無功用修有勝劣為令增勝說熾盛修。或雖熾盛恐有少所得便生喜足。謂且修此余何用為為令勿厭乃至菩提名無喜足修。今顯菩薩得轉依時地前名為益力損能轉。由習慚愧及勝解故益聖道力損二障能。亦可分得五修之果。十地正證正行五修。今此十句顯五修果至文當知。此即第一順清凈分無所分別。無相現行當來佛果名清凈分。此能引彼故名順。如佛輪王鮮白蓋等無所分別無相現行。由得於此順清凈分。無分別故。悟極妙樂即無漏智。地上正證地前分得。若有分別不順清凈得苦惡果。今無分別順清凈分故極妙樂苦果永無。觸無相樂故。此極妙樂非分別引生故名清凈。能詮此句。此句所詮即是菩薩句義。詮辨聞行即此。是故下文所說菩薩句義並準此知。更不重釋。

經曰。諸見永寂「清凈句義是菩薩句義微妙適悅清凈句義」是菩薩句義。

贊曰。此中二句義。即五果中離種種想得法苑樂。由見永寂故離諸相。諸相多由諸見生故。由得法苑樂故微妙適悅。諸見者五見等。地前地上伏斷無餘故言永寂。以法界為苑于中游玩故。於此喜悅名法

【現代漢語翻譯】現代漢語譯本：觀想一切事物為骨骼、鎖鏈等，或者觀想這個身體從頭到腳都是膿血等，這叫做集總修（Samuccaya-yoga，總合的瑜伽）。在遠離十相（Dasalaksana，十種相）的真法界（Dharmadhatu，法界）中，捨棄對事物的差別執著而進行修習，這叫做無相修（Alaksana-yoga，無相瑜伽）。漸次修行的人應當修習無相修，爲了使這種修習純熟自在，不需要費力就能自然而然地顯現，這叫做無功用修（Anabhisamskara-yoga，無功用瑜伽）。雖然是無功用修，也有殊勝和低劣之分，爲了使其更加殊勝，所以說熾盛修（Atisaya-yoga，增上瑜伽）。或者雖然已經熾盛，但恐怕因為稍微有所得就產生喜悅滿足，認為只要修習這些就足夠了，其他修習還有什麼用呢？爲了使修行者不生厭倦，直至菩提（Bodhi，覺悟），所以說無喜足修（Niratyanta-yoga，無厭足瑜伽）。現在闡明菩薩（Bodhisattva，菩薩）獲得轉依（Asraya-paravrtti，轉依）時，在十地（Bhumi，菩薩的十個階位）之前叫做益力損能轉，由於修習慚愧和殊勝的理解，所以增長聖道的力量，減損二障（Dvaravarana，兩種障礙）的能力。也可以分得五種修習的果報。十地菩薩真正證得和實行這五種修習。現在這十句經文闡明五種修習的果報，到後面的經文自然會明白。這就是第一順清凈分（Anuloma-paksa，隨順品），沒有分別，無相現行，當來佛果（Buddha-phala，佛果）叫做清凈分。這個能引導那個，所以叫做順。如同佛和轉輪王（Cakravartin，轉輪聖王）的鮮白傘蓋等，沒有分別，無相現行，由於得到這個順清凈分，沒有分別的緣故，領悟到極妙的快樂，也就是無漏智（Anasrava-jnana，無漏智慧）。地上菩薩真正證得，地前菩薩分得。如果有所分別，就不順清凈分，會得到痛苦的惡果。現在沒有分別，順清凈分，所以極妙的快樂，痛苦的果報永遠不會出現。因為接觸到無相的快樂的緣故。這個極妙的快樂不是由分別心引導產生的，所以叫做清凈。能詮釋這句話，這句話所詮釋的就是菩薩的句義。詮釋辨別聽聞和修行就是這個。因此下文所說的菩薩句義都參照這個來理解，不再重複解釋。經文說：『諸見永寂（Sarva-drsti-prahihina，一切見解永遠寂滅），清凈句義是菩薩句義，微妙適悅清凈句義是菩薩句義』。讚頌說：這兩句經文的意義，就是五種果報中遠離種種妄想，得到法苑（Dharma-arama，法園）的快樂。由於見解永遠寂滅，所以遠離諸相。諸相大多由諸見產生。由於得到法苑的快樂，所以微妙適悅。諸見指的是五見（Panca-drsti，五種邪見）等。地前菩薩和地上菩薩伏斷和斷除無餘，所以說永遠寂滅。以法界為園林，在其中游玩，於此產生的喜悅叫做法樂（Dharma-rati，法樂）。

【English Translation】 English version: Contemplating all things as skeletons, chains, etc., or contemplating this body from head to toe as nothing but pus and blood, etc., is called Samuccaya-yoga (aggregate yoga). In the true Dharmadhatu (realm of reality) that is free from the ten characteristics (Dasalaksana, ten aspects), abandoning attachment to the differences of things and engaging in practice is called Alaksana-yoga (formless yoga). Those who practice gradually should cultivate formless yoga. To make this practice pure and effortless, so that it manifests naturally without exertion, is called Anabhisamskara-yoga (effortless yoga). Although it is effortless yoga, there are superior and inferior levels. To make it more superior, it is called Atisaya-yoga (surpassing yoga). Or, even if it is surpassing, there is fear that one may become joyful and content with slight attainment, thinking that practicing this is enough and what is the use of other practices? To prevent practitioners from becoming weary until Bodhi (enlightenment), it is called Niratyanta-yoga (unending yoga). Now, it is explained that when a Bodhisattva (Bodhisattva) attains Asraya-paravrtti (transformation of the basis), before the ten Bhumis (Bhumi, ten stages of a Bodhisattva), it is called increasing strength and diminishing ability transformation. Because of cultivating shame and superior understanding, the power of the holy path is increased, and the ability of the two obscurations (Dvaravarana, two obstacles) is diminished. It is also possible to partially obtain the results of the five practices. Bodhisattvas of the ten Bhumis truly realize and practice these five practices. Now, these ten sentences of scripture explain the results of the five practices, which will become clear in the following scriptures. This is the first Anuloma-paksa (compliant aspect), without discrimination, the formless manifests, and the future Buddha-phala (Buddha fruit) is called the pure aspect. This can guide that, so it is called compliant. Like the pure white parasol of the Buddha and Cakravartin (wheel-turning king), without discrimination, the formless manifests. Because of obtaining this compliant pure aspect, without discrimination, one realizes the extremely wonderful joy, which is Anasrava-jnana (untainted wisdom). Bodhisattvas on the Bhumis truly realize it, and Bodhisattvas before the Bhumis partially obtain it. If there is discrimination, it is not compliant with the pure aspect, and one will obtain painful evil results. Now, without discrimination, compliant with the pure aspect, so the extremely wonderful joy and the painful results will never appear. Because of touching the formless joy. This extremely wonderful joy is not produced by the guidance of the discriminating mind, so it is called pure. It can interpret this sentence, and what this sentence interprets is the meaning of the Bodhisattva. Interpreting and distinguishing hearing and practice is this. Therefore, the meaning of the Bodhisattva sentences mentioned below should be understood with reference to this, and will not be repeated. The scripture says: 'Sarva-drsti-prahihina (all views are forever extinguished), the pure meaning of the sentence is the meaning of the Bodhisattva sentence, the subtle and pleasant pure meaning of the sentence is the meaning of the Bodhisattva sentence.' The praise says: The meaning of these two sentences of scripture is that among the five results, one is far away from all kinds of delusions and obtains the joy of Dharma-arama (Dharma garden). Because views are forever extinguished, one is far away from all forms. Most forms are produced by all views. Because one obtains the joy of Dharma garden, it is subtle and pleasant. The views refer to Panca-drsti (five wrong views), etc. Bodhisattvas before and on the Bhumis subdue and cut off without remainder, so it is said to be forever extinguished. Taking the Dharmadhatu as a garden, playing in it, the joy produced here is called Dharma-rati (Dharma joy).

苑樂。證會名得。如王宮外上妙園苑遊戲其中受勝喜樂。法界亦爾。求證正證皆生樂故。

經曰。渴愛永息「清凈句義是菩薩句義胎藏超越清凈句義是菩薩句義眾德莊嚴清凈句義」是菩薩句義。

贊曰。此中三句。渴愛者謂貪慾由渴愛生故名渴愛。謂如鹿渴遙見陽煙將以為水。而起貪求奔走往趣。有情亦爾。由煩惱渴見不凈物謂以為凈。廣起貪求故名渴愛。此潤生惑以愛為先或通發業。諸煩惱等貪為首故。此但舉之。地前漸伏地上能除故名永息。由因滅故苦果不生。是故胎藏亦能超越。舉一胎生意離分段處變易故。此之生死因果既亡遂得殊勝變易異熟。故於地前種相好因化成八相。十地之位得諸相好清凈功德莊嚴其身。惡法既亡勝果斯起即是念念消融一切粗重依止有漏身器。依止本識硬強不安名為粗重。如癰瘡等。三苦迫逼不安穩故。若在地前由聞般若修行無相。令聞熏增銷融本識依上粗重如大良藥銷眾病塊。若在十地正能斷之名銷融也。粗重既滅故渴愛息。胎藏超越得無粗重。眾德莊嚴愛能潤髮。下緣生中自當廣說。胎藏身者。瑜伽論說胎藏有八位。已結凝箭內稀名羯剌濫位。表裡如酪未至肉位名頞部曇位。若已成肉仍極柔軟名閉尸位。若已堅厚稍堪摩觸名健南位。肉轉增長支分相現名缽羅賒佉位。此

【現代漢語翻譯】現代漢語譯本苑樂：證得集會之名。如同在王宮外的美妙園林中游戲，享受殊勝的喜樂。法界也是如此，因為求證和真正證得都會產生快樂。

經文說：『渴愛（tanha，對感官享受的渴求）永遠止息，清凈句義是菩薩（bodhisattva，為利益眾生而發願成佛的人）的句義，胎藏（garbha，比喻佛性或如來藏）超越清凈句義是菩薩的句義，眾德莊嚴清凈句義』是菩薩的句義。

讚頌說：這其中有三句。『渴愛』指的是貪慾，因為貪慾由渴愛產生，所以稱為渴愛。就像鹿口渴時，遠遠看到陽焰，誤以為是水，於是產生貪求，奔跑前去。有情眾生也是如此，因為煩惱的渴求，看到不凈之物，誤以為是清凈，廣泛地產生貪求，所以稱為渴愛。這種渴愛滋潤著生死的迷惑，以愛為先導，或者也通於引發業力。各種煩惱等以貪為首。這裡只是舉例說明。在十地（bhumi，菩薩修行的十個階段）之前逐漸降伏，在十地上才能去除，所以稱為『永遠止息』。由於原因滅除，所以痛苦的結果不會產生。因此，胎藏也能超越。舉一個胎生的例子，離開分段生死，處於變易生死。這種生死的因果既然消亡，就能獲得殊勝的變易異熟。所以在十地之前，種下相好的因，化成八相成道。十地之位，獲得各種相好清凈功德來莊嚴自身。惡法既然消亡，殊勝的果報就隨之產生，這就是念念消融一切粗重，依止有漏的身器。依止本識，硬強不安，稱為粗重，如癰瘡等。三苦（苦苦、壞苦、行苦）逼迫，不得安穩。如果在十地之前，通過聽聞般若（prajna，智慧）修行無相，使聞熏增長，消融本識，依止上面的粗重，就像大良藥消融各種病塊。如果在十地，才能真正斷除，稱為消融。粗重既然滅除，所以渴愛止息，胎藏超越，獲得沒有粗重。眾德莊嚴，愛能夠滋潤和引發。下文在緣起中會廣泛說明。胎藏身，瑜伽論中說胎藏有八個階段：已經凝結，像箭內稀疏的物質，稱為羯剌濫位（kalala），表裡像乳酪，未到肉的階段，稱為頞部曇位（arbuda），如果已經成肉，仍然極其柔軟，稱為閉尸位（peshi），如果已經堅厚，稍微可以觸控，稱為健南位（ghana），肉轉而增長，支分相出現，稱為缽羅賒佉位（prasakha）。

【English Translation】 English version 苑樂 (Yuàn lè): Attaining the name of assembly. It is like playing in the wonderful gardens outside the royal palace, enjoying supreme joy. The Dharmadhatu (dharmadhatu, the realm of all phenomena) is also like this, because seeking and truly attaining enlightenment both generate joy.

The Sutra says: 'Thirsting love (tanha, craving) is eternally extinguished, the pure meaning of the phrase is the phrase of a Bodhisattva (bodhisattva, one who vows to attain Buddhahood for the benefit of all beings), the Womb Treasury (garbha, metaphor for Buddha-nature or Tathagatagarbha) transcends the pure meaning of the phrase is the phrase of a Bodhisattva, the pure meaning of the phrase adorned with all virtues' is the phrase of a Bodhisattva.

The praise says: There are three phrases here. 'Thirsting love' refers to greed, because greed arises from thirsting love, it is called thirsting love. It is like a deer, when thirsty, sees heat haze from afar, mistaking it for water, and thus generates greed, running towards it. Sentient beings are also like this, because of the thirst of afflictions, they see impure things, mistaking them for pure, and widely generate greed, so it is called thirsting love. This thirsting love nourishes the delusion of birth and death, with love as the guide, or it also leads to the generation of karma. Various afflictions etc. take greed as the head. This is just an example. Before the ten bhumis (bhumi, ten stages of Bodhisattva practice) it is gradually subdued, on the ten bhumis it can be removed, so it is called 'eternally extinguished'. Because the cause is extinguished, the painful result will not arise. Therefore, the Womb Treasury can also transcend. Taking the example of a womb birth, leaving the segmented birth and death, being in the transformed birth and death. Since the cause and effect of this birth and death are extinguished, one can obtain the supreme transformed otherness. Therefore, before the ten bhumis, planting the cause of good marks, transforming into the eight aspects of enlightenment. The position of the ten bhumis, obtaining various good marks and pure merits to adorn oneself. Since evil dharmas are extinguished, the supreme result arises accordingly, which is the continuous dissolving of all coarse burdens, relying on the leaky body and vessel. Relying on the fundamental consciousness, being hard, strong, and uneasy, is called coarse burden, like ulcers etc. The three sufferings (suffering of suffering, suffering of change, suffering of conditioning) oppress, making one uneasy. If before the ten bhumis, through hearing Prajna (prajna, wisdom) and practicing non-form, the hearing-induced influence increases, dissolving the fundamental consciousness, relying on the coarse burden above, like a great medicine dissolving various lumps of disease. If in the ten bhumis, one can truly cut it off, called dissolving. Since the coarse burden is extinguished, thirsting love is extinguished, the Womb Treasury transcends, obtaining no coarse burden. Adorned with all virtues, love can nourish and initiate. This will be explained extensively in the section on dependent origination below. The Womb Treasury body, the Yoga Treatise says that the Womb Treasury has eight stages: already congealed, like sparse material inside an arrow, called the Kalala (kalala) stage, inside and out like cheese, not yet to the flesh stage, called the Arbuda (arbuda) stage, if it has already become flesh, still extremely soft, called the Peshi (peshi) stage, if it is already firm, slightly touchable, called the Ghana (ghana) stage, the flesh turns and grows, the limbs appear, called the Prasakha (prasakha) stage.

后發毛爪生位眼等根生位依處分明愿名形位。然由先業或母惡緣令此胎藏或發或色或皮或支變異而生。由業及母多習灰鹽等味令發毛稀鮮。由業及母多習燸熱令色黑黯。近寒室等令色白生。多啖熱食色極赤生。由業及母多習淫慾皮或癬疥或癩等。由業及母多習馳走跳躑威儀或倒或屈支分缺減。女居左脅倚背向腹。男居右脅倚腹向背。胎成滿時其母不堪持此重胎。內風便起發生苦痛。又此業報生分風起令頭向下足便向上。胎衣纏裹而趣產門。其正出時胎衣遂裂分之兩腋。生產門時名正生位。時令其母苦痛無量胎身亦爾。此大般若第五百八十九卷說。此胎藏身三十六物不凈所成。一發毛．二爪．三齒．四皮革．五血．六肉．七筋．八脈．九骨．十髓．十一心．十二肝．十三肺．十四腎．十五脾．十六膽．十七胞．十八胃．十九大腸．二十小腸．二十一屎．二十二尿．二十三洟．二十四唾．二十五涎．二十六淚．二十七垢．二十八汗．二十九淡．三十膿．三十一肪．三十二𦙽．三十三腦．三十四膜．三十五眵．三十六聹。既生長已次起六觸。次隨世學次耽家室。次造生業次受色等苦樂境界。次隨其業流隨五趣復受此身。菩薩不爾。隨愿受生設入母胎。即至缽羅賒佉位自無惡業。亦不令母習近惡緣自損發等。亦不令母受諸苦惱

【現代漢語翻譯】現代漢語譯本：之後，頭髮、指甲、眼睛等諸根生長的位置，以及所依賴的處所，都分明地顯現，並有了願、名稱和形體位置。然而，由於先前的業力，或者母親的不良習性，導致這胎藏中的頭髮、膚色、面板或肢體發生變異而出生。由於業力以及母親經常食用灰、鹽等味道的食物，導致頭髮稀疏。由於業力以及母親經常感受濕熱，導致膚色黑暗。靠近寒冷的房間等，導致膚色蒼白。過多食用熱性食物，導致膚色極紅。由於業力以及母親經常沉溺於淫慾，導致面板出現癬疥或癩病等。由於業力以及母親經常奔跑跳躍，威儀不莊重，或者顛倒或彎曲，導致肢體殘缺。女孩位於母親左側，倚靠背部，面向腹部。男孩位於母親右側，倚靠腹部，面向背部。胎兒成熟時，母親難以承受這沉重的胎兒。體內風氣發動，產生痛苦。又由於業報，產生分娩風，使胎兒頭向下，腳向上。胎衣包裹著胎兒，向產門移動。當胎兒正要出生時，胎衣裂開，分成兩腋。生產的時刻，稱為正生位。此時，母親承受著無量的痛苦，胎兒的身體也是如此。《大般若經》第五百八十九卷中說，這胎藏之身由三十六種不凈之物組成：一、頭髮；二、指甲；三、牙齒；四、面板；五、血；六、肉；七、筋；八、脈；九、骨；十、髓；十一、心；十二、肝；十三、肺；十四、腎；十五、脾；十六、膽；十七、胞；十八、胃；十九、大腸；二十、小腸；二十一、屎；二十二、尿；二十三、鼻涕；二十四、唾液；二十五、口水；二十六、眼淚；二十七、污垢；二十八、汗液；二十九、痰；三十、膿；三十一、脂肪；三十二、油；三十三、腦；三十四、膜；三十五、眼屎；三十六、耳垢。既已生長，接著產生六觸（chakṣu-sparśa-saṃjñā-cetanā，眼觸生受想思）。然後跟隨世俗學習，然後沉溺於家庭生活。然後造作各種業，然後承受色等苦樂境界。然後隨著業力，流轉於五趣（pañca-gati，地獄、餓鬼、畜生、人、天），再次承受此身。菩薩則不然。隨愿受生，即使進入母胎，立即處於缽羅賒佉位（prāsāda-kakṣa，宮殿），自身沒有惡業。也不讓母親習近不良習性，自己也不會損傷頭髮等。也不讓母親承受各種苦惱。

【English Translation】 English version: Thereafter, the positions where hair, nails, eyes, and other roots grow, as well as the places they rely on, become distinctly manifest, and there are wishes, names, and physical locations. However, due to previous karma or the mother's bad habits, the hair, complexion, skin, or limbs in this womb may undergo changes and be born differently. Due to karma and the mother frequently consuming foods with flavors like ash and salt, the hair becomes sparse. Due to karma and the mother frequently experiencing damp heat, the complexion becomes dark. Being near cold rooms, etc., causes the complexion to be born white. Eating too much hot food causes the complexion to be born extremely red. Due to karma and the mother frequently indulging in lust, the skin may develop scabies or leprosy, etc. Due to karma and the mother frequently running and jumping, lacking dignified behavior, or being inverted or bent, the limbs may be deficient or incomplete. A girl resides on the mother's left side, leaning against the back and facing the abdomen. A boy resides on the mother's right side, leaning against the abdomen and facing the back. When the fetus is fully formed, the mother cannot bear the weight of this heavy fetus. Internal winds arise, causing pain. Furthermore, due to karmic retribution, the birth wind arises, causing the head to face downward and the feet to face upward. The fetal membrane wraps around the fetus, moving towards the birth canal. When the fetus is about to be born, the fetal membrane tears, dividing into both armpits. The moment of birth is called the 'proper birth position'. At this time, the mother endures immeasurable suffering, and so does the fetus's body. The five hundred and eighty-ninth fascicle of the Mahāprajñāpāramitā Sūtra states that this fetal body is composed of thirty-six impure substances: 1. Hair; 2. Nails; 3. Teeth; 4. Skin; 5. Blood; 6. Flesh; 7. Tendons; 8. Veins; 9. Bones; 10. Marrow; 11. Heart; 12. Liver; 13. Lungs; 14. Kidneys; 15. Spleen; 16. Gallbladder; 17. Bladder; 18. Stomach; 19. Large intestine; 20. Small intestine; 21. Feces; 22. Urine; 23. Nasal mucus; 24. Saliva; 25. Phlegm; 26. Tears; 27. Dirt; 28. Sweat; 29. Phlegm; 30. Pus; 31. Fat; 32. Oil; 33. Brain; 34. Membrane; 35. Eye mucus; 36. Earwax. Once grown, the six contacts (chakṣu-sparśa-saṃjñā-cetanā) arise. Then, following worldly learning, one becomes immersed in family life. Then, one creates various karmas, and then one experiences the realms of suffering and pleasure such as form. Then, according to karma, one transmigrates through the five realms (pañca-gati: hell, hungry ghosts, animals, humans, gods), and again receives this body. A Bodhisattva is not like this. They are born according to their vows, and even if they enter the womb, they immediately reside in the prāsāda-kakṣa (palace chamber), without any evil karma of their own. They also do not allow the mother to engage in bad habits, and they do not harm their own hair, etc. They also do not cause the mother to suffer various afflictions.

。既生長已亦無如前所說惡過。唯以悲智受生為業故名超越。變易之身無是事也。具三十二相八十隨好故名眾德莊嚴。悲智熏修得是身故。

經曰。意極猗適「清凈句義是菩薩句義得大光明清凈句義」是菩薩句義。

贊曰。此中二句義即是能正了知無量無分限相大法光明。得達法界等十方無邊無份量相故極猗適。顯照行故名法光明。既能廣達契會法性證真妙理意極猗適。能了此智分明顯照名法光明。此二離垢故名清凈。

經曰。身善安樂「清凈句義是菩薩句義語善安樂清凈句義是菩薩句義意善安樂清凈句義」是菩薩句義。

贊曰。此中三句即是第五為令法身圓滿成辨能正攝受後後勝因。第十地名圓滿在佛地名成辨感此之因最是殊勝說為勝因。即是此中三業安樂清凈之義。正由前位意善安樂語身二業助安樂故。後後法身圓滿成辨。三業不凈逼迫現前便無安樂。後後法身無由成辨。此上十句義明菩薩修果清凈句義。以顯菩薩所有句義。此中清凈若是染者離過清凈。若善者修習清凈。菩薩句義不離此。故地前分得地上正證。故益力轉在地前位。

經曰。色蘊空寂「清凈句義是菩薩句義。受想行識蘊空寂。清凈句義是菩薩句義。眼處空寂。清凈句義是菩薩句義。耳鼻舌身意處空寂。清凈句義是

【現代漢語翻譯】現代漢語譯本：既然已經出生，也不會有如前所說的惡行過失。唯有以悲心和智慧受生作為事業，所以名為超越。變易之身沒有這些事。具足三十二相和八十隨好，所以名為眾德莊嚴。這是因為以悲心和智慧熏修才得到的身體。

經文說：『意極猗適（內心極其安適），清凈句義是菩薩句義，得大光明清凈句義』是菩薩句義。

贊文說：這裡兩句的意義，就是能夠正確了知無量無分限相的大法光明。能夠通達法界等十方無邊無份量相，所以內心極其安適。顯現照耀的行持，所以名為法光明。既然能夠廣泛通達，契合法性，證得真實妙理，內心就極其安適。能夠明瞭這種智慧，分明地顯現照耀，名為法光明。這兩者遠離垢染，所以名為清凈。

經文說：『身善安樂（身體安樂），清凈句義是菩薩句義，語善安樂（言語安樂），清凈句義是菩薩句義，意善安樂（意念安樂），清凈句義』是菩薩句義。

贊文說：這裡三句的意義，就是第五，爲了使法身圓滿成就，能夠正確地攝受後後的殊勝之因。第十地名為圓滿，在佛地名為成就，感得這種果報的因最為殊勝，所以說是殊勝之因。也就是這裡所說的三業安樂清凈的意義。正是由於前位意念安樂，言語和身體二業輔助安樂的緣故，後後的法身才能圓滿成就。如果三業不凈，逼迫現前，就沒有安樂，後後的法身也就無法成就。以上十句的意義，說明菩薩修果清凈的句義，用以顯示菩薩所有的句義。這裡所說的清凈，如果是染污的，就是遠離過失的清凈；如果是善的，就是修習的清凈。菩薩的句義不離這些。所以在地前階段得到地上階段的正確證悟，所以在地前階段就能夠增長力量。

經文說：『色蘊空寂（色蘊是空寂的），清凈句義是菩薩句義。受想行識蘊空寂（受想行識蘊是空寂的），清凈句義是菩薩句義。眼處空寂（眼處是空寂的），清凈句義是菩薩句義。耳鼻舌身意處空寂（耳鼻舌身意處是空寂的），清凈句義是

【English Translation】 English version: Since they have already been born, they will not have the evil faults mentioned earlier. They only take birth with compassion and wisdom as their work, therefore they are called 'Transcendent'. The body of transformation does not have these things. Possessing the thirty-two major marks and eighty minor marks, they are called 'Adorned with Numerous Virtues'. This is because they have cultivated with compassion and wisdom to obtain this body.

The sutra says: 'The meaning of 'the mind is extremely comfortable (意極猗適)', the pure meaning is the meaning of a Bodhisattva, 'obtaining great light and pure meaning' is the meaning of a Bodhisattva.

The commentary says: The meaning of these two sentences is that they can correctly know the great Dharma light of immeasurable and unlimited aspects. Being able to penetrate the Dharma realm and the ten directions with boundless and immeasurable aspects, the mind is extremely comfortable. Manifesting illuminating conduct is called Dharma light. Since one can widely penetrate and accord with the Dharma nature, and realize the true and wonderful principle, the mind is extremely comfortable. Being able to understand this wisdom and clearly illuminate it is called Dharma light. These two are free from defilement, therefore they are called pure.

The sutra says: 'The body is well and happy (身善安樂), the pure meaning is the meaning of a Bodhisattva, speech is well and happy (語善安樂), the pure meaning is the meaning of a Bodhisattva, the mind is well and happy (意善安樂), the pure meaning' is the meaning of a Bodhisattva.

The commentary says: The meaning of these three sentences is the fifth, in order to make the Dharmakaya (法身) complete and accomplished, to be able to correctly gather and receive the later and more superior causes. The tenth Bhumi (地) is called 'complete', and in the Buddha Bhumi it is called 'accomplishment'. The cause that brings about this result is the most superior, so it is said to be a superior cause. That is, the meaning of the three karmas (三業) being well, happy, and pure as mentioned here. It is precisely because the mind in the previous position is well and happy, and the two karmas of speech and body assist in happiness, that the later Dharmakaya can be completely accomplished. If the three karmas are impure and oppression appears, there will be no happiness, and the later Dharmakaya will have no way to be accomplished. The meaning of the above ten sentences explains the pure meaning of the Bodhisattva's cultivation result, in order to show all the meanings of the Bodhisattva. The purity mentioned here, if it is defiled, is the purity of being free from faults; if it is good, it is the purity of cultivation. The meaning of a Bodhisattva is inseparable from these. Therefore, in the stage before the Bhumis, one obtains the correct realization of the stage on the Bhumis, so one can increase strength in the stage before the Bhumis.

The sutra says: 'The skandha of form is empty and still (色蘊空寂), the pure meaning is the meaning of a Bodhisattva. The skandhas of feeling, perception, volition, and consciousness are empty and still (受想行識蘊空寂), the pure meaning is the meaning of a Bodhisattva. The eye base is empty and still (眼處空寂), the pure meaning is the meaning of a Bodhisattva. The ear, nose, tongue, body, and mind bases are empty and still (耳鼻舌身意處空寂), the pure meaning is

菩薩句義。色處空寂。清凈句義是菩薩句義。聲香味觸法處空寂。清凈句義是菩薩句義。眼界空寂。清凈句義是菩薩句義。耳鼻舌身意界空寂。清凈句義是菩薩句義。色界空寂。清凈句義是菩薩句義。聲香味觸法界空寂。清凈句義是菩薩句義。眼識界空寂。清凈句義是菩薩句義。耳鼻舌身意識界空寂。清凈句義」是菩薩句義。

贊曰。自下第二三十一門依諸法本性及所由空寂清凈句義以顯菩薩所有句義。于中分二。初有二十六門明世俗勝義法所依所從本性空寂清凈句義。以顯菩薩所有句義。第二善非善下五對通染凈法差別本性空寂清凈句義。以顯菩薩所有句義。初中分三。初有九門唯明世俗法所依本性空寂清凈句義。以顯菩薩所有句義。次有十六門唯明勝義法所從本性空寂句義。以顯菩薩所有句義。後有一門總明世俗及勝義法所依本性空寂清凈句義以顯菩薩所有句義。初中九門即分為九。此所牒中有三句義。即三科法。且如凡夫遍計所執色蘊等法。本來空寂空寂即清凈。但有妄心境都無故。依他門有本性亦空。經自說言。色如聚沫受喻浮泡想同陽焰行類芭蕉識猶幻事。色如聚沫者。速增減故水界生故。思飲食味水所生故。不可挼接故。非如泥團可令轉變造作余物故。又實非聚似聚顯現乃能發起有情解故。受喻浮

【現代漢語翻譯】現代漢語譯本：菩薩句義：色處（指眼、耳、鼻、舌、身、意六種感覺器官所對的色、聲、香、味、觸、法六種對像）空寂（指沒有實體，不真實存在）。清凈句義是菩薩句義（指菩薩所證悟的真理）。聲香味觸法處空寂。清凈句義是菩薩句義。眼界（指眼睛的感知範圍）空寂。清凈句義是菩薩句義。耳鼻舌身意界空寂。清凈句義是菩薩句義。色界空寂。清凈句義是菩薩句義。聲香味觸法界空寂。清凈句義是菩薩句義。眼識界（指眼睛的識別能力）空寂。清凈句義是菩薩句義。耳鼻舌身意識界空寂。清凈句義是菩薩句義。

贊曰：下面第二十三十一門，依據諸法（指一切事物和現象）的本性以及它們所由來的空寂清凈句義，來闡明菩薩所具有的句義。其中分為兩部分。第一部分有二十六門，闡明世俗（指相對的、虛幻的世界）和勝義（指絕對的、真實的真理）法所依賴和所由來的本性空寂清凈句義，以此來闡明菩薩所具有的句義。第二部分，從善與非善開始的五對概念，貫通染污和清凈法的差別，闡明本性空寂清凈句義，以此來闡明菩薩所具有的句義。第一部分中又分為三部分。第一部分有九門，只闡明世俗法所依賴的本性空寂清凈句義，以此來闡明菩薩所具有的句義。其次有十六門，只闡明勝義法所由來的本性空寂句義，以此來闡明菩薩所具有的句義。最後有一門，總括地闡明世俗和勝義法所依賴的本性空寂清凈句義，以此來闡明菩薩所具有的句義。最初的九門又分為九部分。這裡所引述的內容中有三種句義，即三種分類的法。例如，凡夫（指普通人）普遍計度執著的色蘊（指物質的積聚）等法，本來就是空寂的，空寂也就是清凈。只是因為有虛妄的心，實際上並沒有實在的境界。依他門（指依賴於其他條件而存在的現象）的本性也是空的。經書自己說：『色如聚沫，受喻浮泡，想同陽焰，行類芭蕉，識猶幻事。』色如聚沫，是因為它迅速地增減，是水界所生，思考飲食的味道也是水所生，不可揉搓連線。不像泥團可以轉變製作成其他東西。而且實際上不是聚集，只是像聚集一樣顯現，才能發起有情（指一切有生命的東西）的理解。受喻浮泡

【English Translation】 English version: Bodhisattva's meaning: The emptiness and stillness of the realm of form (referring to the six sense organs - eyes, ears, nose, tongue, body, and mind - and the six corresponding objects - form, sound, smell, taste, touch, and dharma) . The meaning of purity is the meaning of Bodhisattva (referring to the truth realized by Bodhisattvas). The emptiness and stillness of sound, smell, taste, touch, and dharma. The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the eye realm (referring to the range of perception of the eyes). The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the ear, nose, tongue, body, and mind realms. The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the form realm. The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the sound, smell, taste, touch, and dharma realms. The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the eye consciousness realm (referring to the ability of the eyes to recognize). The meaning of purity is the meaning of Bodhisattva. The emptiness and stillness of the ear, nose, tongue, body, and mind consciousness realms. The meaning of purity is the meaning of Bodhisattva.

Commentary: The following twenty-sixth to thirty-first sections explain the meanings possessed by Bodhisattvas based on the inherent nature of all dharmas (referring to all things and phenomena) and the meaning of emptiness and purity from which they originate. It is divided into two parts. The first part has twenty-six sections, explaining the inherent nature of mundane (referring to the relative, illusory world) and ultimate (referring to the absolute, true truth) dharmas, and the meaning of emptiness and purity from which they depend and originate, in order to elucidate the meanings possessed by Bodhisattvas. The second part, starting with the five pairs of concepts from good and non-good, connects the differences between defiled and pure dharmas, explaining the inherent nature of emptiness and purity, in order to elucidate the meanings possessed by Bodhisattvas. The first part is further divided into three parts. The first part has nine sections, only explaining the inherent nature of mundane dharmas and the meaning of emptiness and purity on which they depend, in order to elucidate the meanings possessed by Bodhisattvas. The next sixteen sections only explain the inherent nature of ultimate dharmas and the meaning of emptiness from which they originate, in order to elucidate the meanings possessed by Bodhisattvas. The last section comprehensively explains the inherent nature of mundane and ultimate dharmas and the meaning of emptiness and purity on which they depend, in order to elucidate the meanings possessed by Bodhisattvas. The initial nine sections are further divided into nine parts. The content cited here contains three meanings, namely three categories of dharmas. For example, the skandha of form (referring to the accumulation of matter), which ordinary people universally calculate and cling to, is originally empty and still, and emptiness and stillness are purity. It is only because there is a false mind that there is actually no real realm. The inherent nature of the dependent origination (referring to phenomena that exist depending on other conditions) is also empty. The scriptures themselves say: 'Form is like a mass of foam, sensation is like a floating bubble, perception is like a mirage, volition is like a banana tree, and consciousness is like an illusion.' Form is like a mass of foam because it increases and decreases rapidly, is produced by the water element, and thinking about the taste of food is also produced by water, and it cannot be kneaded and connected. It is not like a mud ball that can be transformed and made into other things. Moreover, it is actually not a gathering, but only appears like a gathering, in order to initiate the understanding of sentient beings (referring to all living things). Sensation is like a floating bubble.

泡者。三和合生不久堅住相似法故。謂下有水上有天雨傍風所擊有浮泡生。三和合為緣生受亦爾。觸等心所法略不說為緣又速疾謝起不堅住故。想同陽焰者。飆動性故。無量種相變異生故。令于所緣發顛倒故。令其境界極顯了故。由此分別男女等相成差別故。行類芭蕉者。不堅實故。枝葉廣大速即壞故。如明眼人持利刃入于林。取端直芭蕉柱截其根披枝葉。彼于其中都無所獲。何況有實。謂聖弟子以妙慧刃於五趣林。取作受我見名之為柱截其根。斷我見故。委細簡擇名披枝葉。唯有種種思等諸行差別法故。何況有餘常恒之我故如芭蕉。識猶幻事者。譬如幻士住四衢道造作四種諸幻化事。言幻士者喻隨福非福不動行識。住四衢道者住四識住。四幻事者謂象馬等此雖可見而無真實像馬等事。如是應知隨福等識住四識住雖有作受我等之相然無真實我性可得。又識于中隱其實性外現異相猶如幻像。故知依他亦性空寂。幻法上無自然性故名之為空。圓成之體實理而說非空不空。由依二空門方可顯證亦可名空。故三種法皆名為空。上護法解。清辨釋言。又世俗妄說色等可有勝義入真色等皆無。故本空寂如第二月妄有即真無。故本皆空寂下諸空寂皆準此知。並應二解。但解其法不解理也。詮空寂句。所顯空寂。即是菩薩能詮之句。所

【現代漢語翻譯】現代漢語譯本『泡』（泡沫）的譬喻，是說三種條件和合而生，不能長久存在，只是看起來好像堅固的樣子。就像水下有水，水上有天降雨水，旁邊有風吹動，於是產生浮動的泡沫。三種條件和合為緣而產生感受也是如此。觸等心所法（Citta-samkhara，心所法，又稱心行、心使，佛教術語，是指心中與識相應的各種心理活動和現象。），此處省略未說是因緣，又因為它們迅速消逝，生起后不能持久的緣故。『想』（概念）如同『陽焰』（沙漠中的海市蜃樓），是因為其飄忽不定的性質。由於無量種相變異而生起。使它對於所緣境產生顛倒的認知。使其境界極其明顯。由此分別男女等相，成就差別。『行』（意志）類似於『芭蕉』，因為它不堅實。枝葉廣大，很快就會腐壞。就像明眼人拿著鋒利的刀進入樹林，選取筆直的芭蕉樹幹，砍斷它的根，剝開枝葉。他在其中什麼也得不到。更何況有什麼實在的東西呢？意思是說，聖弟子用妙慧之刃，在五趣（地獄、餓鬼、畜生、人、天）的樹林中，選取被當作『我』（Atman，靈魂、真我）的見解，名之為柱，砍斷它的根。因為斷除了我見。仔細地簡擇，名為剝開枝葉。只有種種思等諸行差別法。更何況有其餘常恒不變的我呢？就像芭蕉一樣。『識』（意識）猶如幻術。譬如幻術師站在四通八達的道路上，製造出四種幻化的事物。所說的幻術師，比喻隨福非福不動行識（根據善惡業而流轉的意識）。站在四通八達的道路上，比喻住在四識住（色、受、想、行）。四種幻化的事物，指的是象、馬等，這些雖然可見，但沒有真實的象馬等事物。應當知道，隨福等識住在四識住中，雖然有造作、感受『我』等之相，但沒有真實的我性可以獲得。而且，識在其中隱藏了它的實性，外在顯現出不同的相狀，猶如幻像。因此可知，依他起性（Paratantra，佛教唯識宗術語，指由因緣和合而生起的事物或現象，其本身沒有獨立的自性）也是空寂的。幻法之上沒有自然之性，所以稱之為『空』（Sunyata，空性）。圓成實性（Parinispanna，佛教唯識宗術語，指事物或現象的真實本性，是遠離虛妄分別的真如），從實理上來說，非空非不空。由於依靠二空門（人空、法空），才能顯現和證悟，也可以稱之為空。所以三種法（遍計所執性、依他起性、圓成實性）都可以稱之為空。以上是護法的解釋。清辨解釋說，世俗妄說色等可以有，勝義（ परमार्थ， परमार्थसत्य， परमार्थसत्य， ultimate truth）中入真色等皆無。所以本來空寂，如同第二個月亮，妄有即真無。所以本來皆空寂，下面的諸空寂都依此理解。應該有兩種解釋。只是解釋了法，沒有解釋理。詮釋空寂的語句，所顯現的空寂，就是菩薩能詮釋的語句。

【English Translation】 English version 『Foam』 (bubble) is an analogy for the fact that three conditions come together to arise, but cannot last long, only appearing to be solid. It's like having water below, rain falling from the sky above, and wind blowing from the side, which creates floating bubbles. The arising of feeling (vedana) from the combination of three conditions is also like this. Mental factors such as contact (sparsha) are omitted here as causes, because they quickly vanish and do not last long after arising. 『Thought』 (samjna, perception) is like a 『mirage』 (yang yan, heat haze), because of its fleeting nature. It arises from countless kinds of changing appearances. It causes a distorted perception of the object. It makes its realm extremely clear. From this, distinctions such as male and female are made, resulting in differences. 『Volition』 (samskara, mental formations) is similar to a 『banana tree』 (plantain), because it is not solid. Its branches and leaves are large, but it quickly decays. It's like a clear-sighted person entering a forest with a sharp knife, selecting a straight banana tree trunk, cutting off its roots, and peeling off its branches and leaves. He gains nothing from it. How much less is there anything real? This means that a holy disciple uses the blade of wondrous wisdom in the forest of the five destinies (hell, hungry ghosts, animals, humans, gods), selecting the view that is taken as 『self』 (Atman, soul, true self), calling it a pillar, and cutting off its roots. Because the view of self is cut off. Carefully examining and selecting is called peeling off the branches and leaves. There are only various volitional activities such as thought. How much less is there any other permanent and unchanging self? Just like the banana tree. 『Consciousness』 (vijnana) is like an illusion. For example, an illusionist stands at a crossroads and creates four kinds of illusory things. The so-called illusionist is a metaphor for the consciousness that follows fortune and misfortune without moving (the consciousness that transmigrates according to good and bad karma). Standing at a crossroads is a metaphor for dwelling in the four abodes of consciousness (rupa, vedana, samjna, samskara). The four illusory things refer to elephants, horses, etc., which are visible but not real elephants, horses, etc. It should be known that the consciousness that follows fortune, etc., dwells in the four abodes of consciousness, and although there are appearances of creating, experiencing 『self』, etc., no real self-nature can be obtained. Moreover, consciousness hides its true nature within, and externally manifests different appearances, like an illusion. Therefore, it can be known that the dependent nature (Paratantra, the nature of dependent origination) is also empty and still. There is no natural nature on the illusory dharma, so it is called 『emptiness』 (Sunyata, emptiness). The perfected nature (Parinispanna, the true nature of phenomena, which is the suchness that is free from false discriminations), from the perspective of true principle, is neither empty nor not empty. Because it relies on the two emptinesses (emptiness of self, emptiness of phenomena), it can be manifested and realized, and it can also be called emptiness. Therefore, the three natures (imputed nature, dependent nature, perfected nature) can all be called emptiness. The above is Dharmapala's explanation. Bhavaviveka explains that worldly people falsely say that form, etc., can exist, but in the ultimate truth (Paramartha, ultimate truth) true form, etc., do not exist. Therefore, it is originally empty and still, like a second moon, falsely existing but truly non-existent. Therefore, it is originally all empty and still, and all the emptinesses below should be understood accordingly. There should be two explanations. It only explains the dharma, not the principle. The phrases that explain emptiness and stillness, the emptiness and stillness that is revealed, is the phrase that the Bodhisattva can explain.

詮之義。依此證此名菩薩。故集聚荷擔是蘊義。出生是處義。因性族類是界義。變礙名色。領納名受。取像名想。造作名行。了別名識。以心所中受想二法資助心強。修禪無色此二用勝。外道說為生死因。故別名為蘊。蘊但攝有為無為非聚故。出生名處根不壞。境現前能生於識。故根及境別得處名。所生之識不開為處此亦通無為。為境生識故。六根有取各自境用故立別名。六境為根各別取故所以名別。性義因義名之為界。故開六識立十八界。亦通無為。為破有情識煩惱執對上中下三根差別說此三科。三科並通有漏無漏。余義並如諸論處說。

經曰。眼觸空寂「清凈句義是菩薩句義耳鼻舌身意觸空寂清凈句義是菩薩句義眼觸為緣所生諸受空寂清凈句義是菩薩句義耳鼻舌身意觸為緣所生諸受空寂清凈句義」是菩薩句義。

贊曰。此中二句義。於心所中舉二為首。以有三位五位別故。根等生時近而勝故。能生心所觸等強故。觸謂觸對即是觸數。令心心所同觸于境名之為觸。觸由根境識三和生。能和三種故諸經論名為三和。由根變異引觸起時勝彼識境故名眼觸乃至意觸。由觸分別領似三和生心所用諸心所中故先說觸。受能同觸五三位別。近而相順但說六觸為緣所生六種受數不說一切。又此二法說為有支說為異熟故

同蘊等。說其空寂所有句義即是菩薩所有句義。不說自余諸心所等。

經曰。地界空寂「清凈句義是菩薩句義水火風空識界空寂清凈句義」是菩薩句義。

贊曰。此一法門即是六界成眾生者。四大可知。所言空者即內身中空界之色。識謂八識。此中但說三種根本。謂色所依但說四大。行動所依說空界。內身無此空界之色不得動故。心所所依但說于識。論其根本故但說六根。成積聚形故說四大。能起分別故說于識。能有往來轉動等業故說空寂不增不減。

經曰。苦聖諦空寂「清凈句義是菩薩句義集滅道聖諦空寂清凈句義」是菩薩句義。

贊曰。此一法門即是四諦。為二乘者差別安立故名世俗。苦者逼迫不安穩不可樂義。即有漏法一切皆是。一切有情及器世界並是苦故。煩惱業苦並是苦故。果苦有三或說有八。三謂行苦苦苦壞苦。八謂生苦老苦病苦死苦怨憎會苦愛別離苦求不得苦。略攝一切五取蘊苦。生苦有二因。一眾苦所逼。二餘苦所依。謂于母胎生熟藏間具受種種極不凈物所逼迫苦。正出胎時復受支體逼切大苦。由有生故老病死等眾苦隨逐。老苦者時分變壞苦故云云。病苦者大種變異苦故云云。死苦者壽命變壞苦故云云。余苦可解。各各應知以古來說。諦者實義。苦真是苦更無異苦故名為諦

【現代漢語翻譯】現代漢語譯本同蘊等。說其空寂所有句義，即是菩薩所有句義。不說自余諸心所等。

經曰：『地界（earth element）空寂清凈句義是菩薩句義，水火風空識界（water, fire, wind, space, consciousness elements）空寂清凈句義』是菩薩句義。

贊曰：此一法門即是六界（six elements）構成眾生者。四大（four elements）可知。所言空者，即內身中空界之色。識謂八識（eight consciousnesses）。此中但說三種根本。謂色所依但說四大。行動所依說空界。內身無此空界之色不得動故。心所所依但說于識。論其根本故但說六根（six sense organs）。成積聚形故說四大。能起分別故說于識。能有往來轉動等業故說空寂不增不減。

經曰：『苦聖諦（Noble Truth of Suffering）空寂清凈句義是菩薩句義，集滅道聖諦（Noble Truth of the Origin of Suffering, Noble Truth of the Cessation of Suffering, Noble Truth of the Path to the Cessation of Suffering）空寂清凈句義』是菩薩句義。

贊曰：此一法門即是四諦（Four Noble Truths）。為二乘者（two vehicles）差別安立故名世俗。苦者，逼迫不安穩不可樂義。即有漏法（defiled dharmas）一切皆是。一切有情（sentient beings）及器世界（physical world）並是苦故。煩惱業苦（afflictions, karma, suffering）並是苦故。果苦有三或說有八。三謂行苦（suffering of change），苦苦（suffering of suffering），壞苦（suffering of cessation）。八謂生苦（suffering of birth），老苦（suffering of aging），病苦（suffering of sickness），死苦（suffering of death），怨憎會苦（suffering of encountering what is disliked），愛別離苦（suffering of separation from what is loved），求不得苦（suffering of not obtaining what is desired）。略攝一切五取蘊苦（suffering of the five aggregates of clinging）。生苦有二因。一眾苦所逼。二餘苦所依。謂于母胎生熟藏間具受種種極不凈物所逼迫苦。正出胎時復受支體逼切大苦。由有生故老病死等眾苦隨逐。老苦者，時分變壞苦故云云。病苦者，大種變異苦故云云。死苦者，壽命變壞苦故云云。余苦可解。各各應知以古來說。諦者，實義。苦真是苦更無異苦故名為諦。

【English Translation】 English version They speak of the emptiness and tranquility of aggregates and so on, saying that the meaning of all these phrases is the meaning of the Bodhisattva. They do not speak of other mental factors and so on.

The Sutra says: 'The phrase meaning the emptiness and tranquility and purity of the earth element (earth element) is the Bodhisattva's phrase meaning. The phrase meaning the emptiness and tranquility and purity of the water, fire, wind, space, and consciousness elements (water, fire, wind, space, consciousness elements) is the Bodhisattva's phrase meaning.'

The commentary says: This one Dharma gate is the six elements (six elements) that constitute sentient beings. The four elements (four elements) are knowable. What is meant by 'emptiness' is the color of the space element within the inner body. Consciousness refers to the eight consciousnesses (eight consciousnesses). Here, only the three fundamental aspects are discussed. That is, regarding what the color depends on, only the four elements are discussed. Regarding what action depends on, the space element is discussed. Because without this color of the space element in the inner body, there can be no movement. Regarding what mental factors depend on, only consciousness is discussed. Because the discussion concerns the fundamentals, only the six sense organs (six sense organs) are discussed. Because the four elements form the shape of an accumulation, they are discussed. Because consciousness can give rise to discrimination, it is discussed. Because emptiness and tranquility can have coming and going, movement, and other activities, it is said that they neither increase nor decrease.

The Sutra says: 'The phrase meaning the emptiness and tranquility and purity of the Noble Truth of Suffering (Noble Truth of Suffering) is the Bodhisattva's phrase meaning. The phrase meaning the emptiness and tranquility and purity of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering (Noble Truth of the Origin of Suffering, Noble Truth of the Cessation of Suffering, Noble Truth of the Path to the Cessation of Suffering) is the Bodhisattva's phrase meaning.'

The commentary says: This one Dharma gate is the Four Noble Truths (Four Noble Truths). It is called mundane because it is established differently for those of the two vehicles (two vehicles). 'Suffering' means oppression, instability, and unenjoyability. That is, all defiled dharmas (defiled dharmas) are suffering. All sentient beings (sentient beings) and the physical world (physical world) are suffering. Afflictions, karma, and suffering (afflictions, karma, suffering) are all suffering. There are three or eight kinds of suffering as a result. The three are the suffering of change (suffering of change), the suffering of suffering (suffering of suffering), and the suffering of cessation (suffering of cessation). The eight are the suffering of birth (suffering of birth), the suffering of aging (suffering of aging), the suffering of sickness (suffering of sickness), the suffering of death (suffering of death), the suffering of encountering what is disliked (suffering of encountering what is disliked), the suffering of separation from what is loved (suffering of separation from what is loved), and the suffering of not obtaining what is desired (suffering of not obtaining what is desired). Briefly, all the suffering of the five aggregates of clinging (suffering of the five aggregates of clinging) is included. There are two causes for the suffering of birth. First, being oppressed by all kinds of suffering. Second, relying on other suffering. That is, in the womb, between the raw and cooked organs, one fully experiences the suffering of being oppressed by all kinds of extremely impure things. At the moment of birth, one again experiences the great suffering of the limbs being squeezed. Because there is birth, all kinds of suffering such as aging, sickness, and death follow. The suffering of aging is the suffering of the change and decay of time. The suffering of sickness is the suffering of the change and difference of the great elements. The suffering of death is the suffering of the change and decay of life. The remaining suffering can be understood. Each should know this according to the ancient teachings. 'Truth' means reality. Suffering is truly suffering, and there is no other suffering, so it is called truth.

。凡夫不知唯聖所識。聖者之諦故名聖諦。集者因義。謂煩惱業能集生苦故。苦攝有漏集除苦果。滅者擇滅即是涅槃。此有四種。道謂聖道。通運路逕所由之義。即諸聖行無漏有為。初二有漏后二無漏。此四妙理體一真如。由依詮別以分四種故性清凈。

經曰。因緣空寂「清凈句義是菩薩句義等無間緣所緣緣增上緣空寂清凈句義」是菩薩句義。

贊曰。親能辨體生長諸法名之為因。以因為緣故曰因緣。緣謂緣藉四緣通稱。即除佛果因位七識見相分等能熏種者名曰因緣。種通諸位自類相生及生現者皆名因緣。皆親辨體生自果故。等無間者即心心所各自識聚。前望於後為無間緣。等有二義。一相似名等。且心所中前亦一受后亦一受。以體等故名曰相似。二力齊等名之為等。或前念一法等與后一法為無間緣。前念一切等能與后一法為無間緣故名等無間緣。是開道義。如前念眼識與后自眼識聚為無間緣。非與耳等或與並生。多少不等故。所緣緣者境有體法能生心等名之為緣。心等之上帶彼境相。說所取境名為所緣。具二支義有所簡別。增上緣者是威勢義。與彼威勢令生等故。等無間緣體唯心心所。其所緣緣通一切法。此二緣唯待心心所為果故。因緣之體通一切有為其果亦爾。其增上緣體果俱通一切法盡。

【現代漢語翻譯】現代漢語譯本：凡夫俗子不瞭解只有聖人才能瞭解的道理。聖人所證悟的真理，所以稱為聖諦（Ariyasacca，四聖諦）。集是積聚的意思，指的是煩惱和業能積聚產生痛苦。苦諦（Dukkha）包含有漏法，集諦（Samudaya）去除苦果。滅是擇滅，也就是涅槃（Nibbana）。涅槃有四種。道指的是聖道（Magga），是通往目標的路途和途徑的意思，也就是各種聖潔的行為，是無漏的有為法。前兩個（苦、集）是有漏法，后兩個（滅、道）是無漏法。這四種微妙的道理，本體是同一個真如（Tathata），因為依據不同的詮釋而分為四種，所以本性清凈。

經中說：『因緣空寂，清凈句義是菩薩句義。等無間緣（Samanantarapaccaya，等無間緣）、所緣緣（Arammanapaccaya，所緣緣）、增上緣（Adhipatipaccaya，增上緣）空寂清凈句義』是菩薩句義。

讚頌說：能夠辨別本體，生長各種法的，稱為因。因為因的緣故，所以說因緣。緣指的是憑藉，四種緣的總稱。除了佛果之外，因位的七識見相分等，能夠熏習種子，這叫做因緣。種子通於各種位，自類相生以及產生現象的，都叫做因緣。因為都能親自辨別本體，產生自己的果。

等無間緣指的是心和心所各自的識聚。前一個念頭相對於后一個念頭，是無間緣。『等』有兩種含義。一是相似，比如心所中，前一個念頭是感受，后一個念頭也是感受。因為本體相同，所以叫做相似。二是力量相等，或者前一個念頭的一個法，與后一個念頭的一個法，作為無間緣。前一個念頭的一切，能夠與后一個念頭的一個法，作為無間緣，所以叫做等無間緣。這是開闢道路的意思。比如前一個念頭的眼識，與后一個念頭的眼識聚，作為無間緣，而不是與耳識等，或者與並生的，多少不相等。所緣緣指的是境有實體法，能夠產生心等，叫做緣。心等之上帶有那個境的相。所取之境稱為所緣。具備兩種要素，有所簡別。增上緣是威勢的意思。給予那個威勢，使之產生等。等無間緣的本體只有心和心所。所緣緣通於一切法。這兩種緣只以心和心所為果。因緣的本體通於一切有為法，其果也是如此。增上緣的本體和果都通於一切法。

【English Translation】 English version: Ordinary people do not understand what only sages can understand. The truth realized by sages is therefore called Ariyasacca (Noble Truths). 'Samudaya' means accumulation, referring to afflictions and karma that can accumulate and produce suffering. Dukkha (Suffering) includes conditioned dharmas, and Samudaya (Arising) removes the result of suffering. 'Nirodha' is cessation, which is Nirvana. There are four types of Nirvana. 'Magga' refers to the Noble Path, meaning the path and way to the goal, which is all noble conduct, unconditioned conditioned dharmas. The first two (Dukkha, Samudaya) are conditioned dharmas, and the latter two (Nirodha, Magga) are unconditioned dharmas. These four subtle principles have the same essence, Tathata (Suchness), and are divided into four types based on different interpretations, so their nature is pure.

The sutra says: 'The meaning of 'emptiness and tranquility of cause and condition, purity of phrase' is the phrase of Bodhisattva. The meaning of 'Samanantarapaccaya (Contiguity Condition), Arammanapaccaya (Object Condition), Adhipatipaccaya (Dominance Condition), emptiness and tranquility, purity of phrase' is the phrase of Bodhisattva.'

The praise says: That which can distinguish the essence and grow all dharmas is called 'cause'. Because of the cause, it is called 'cause and condition'. 'Condition' refers to reliance, the general term for the four conditions. Except for the fruit of Buddhahood, the seeing and appearance divisions of the seven consciousnesses in the causal stage, which can perfume seeds, are called 'cause and condition'. Seeds pervade all stages, and the self-arising and the arising of phenomena are all called 'cause and condition' because they can all personally distinguish the essence and produce their own fruit.

Samanantarapaccaya refers to the aggregates of consciousness of the mind and mental factors themselves. The previous thought is the contiguity condition relative to the subsequent thought. 'Sama' has two meanings. One is similarity, for example, in mental factors, the previous thought is feeling, and the subsequent thought is also feeling. Because the essence is the same, it is called similarity. The second is equal strength, or one dharma of the previous thought and one dharma of the subsequent thought serve as the contiguity condition. Everything of the previous thought can serve as the contiguity condition for one dharma of the subsequent thought, so it is called Samanantarapaccaya. This means opening up the path. For example, the eye consciousness of the previous thought and the aggregate of eye consciousness of the subsequent thought serve as the contiguity condition, not with the ear consciousness, etc., or with those that arise together, which are unequal in quantity. Arammanapaccaya refers to the fact that the object has substantial dharmas that can produce mind, etc., and is called 'condition'. The mind, etc., carries the appearance of that object. The object taken is called the object condition. It has two elements and is somewhat differentiated. Adhipatipaccaya means power. Giving that power causes it to arise, etc. The essence of Samanantarapaccaya is only mind and mental factors. Arammanapaccaya pervades all dharmas. These two conditions only take mind and mental factors as their result. The essence of cause and condition pervades all conditioned dharmas, and so does its result. The essence and result of Adhipatipaccaya pervade all dharmas.

經曰。無明空寂「清凈句義是菩薩句義行識名色六處觸受愛取有生老死空寂清凈句義」是菩薩句義。

贊曰。此十二緣起中無明以癡為體發業之惑。行通三業非福及福不動之業。此二皆通現行種子。識唯本識。名色通五蘊。六處唯六根。觸受二法唯異熟性。當體為體。識支以下五唯種子。愛唯貪愛以為自體。取通一切煩惱為性。此二亦通現行種子。有體合用六支為體。謂愛取二潤。前行等已下六支當果現起。後有果生說名為有。有唯是種子。從中有位至本有位未衰變。來所有五蘊皆名生支。從衰變位乃至命終所有五蘊名為老死。謂由無明造善惡行熏于本識。與識等五相感屬已。愛取合潤。此前六支當果可生名之為有。趣相生起名之為生。衰變命終名之為死。十二有支體唯有漏。如唯識等廣說其相。

經曰。佈施波羅蜜多空寂「清凈句義是菩薩句義凈戒安忍精進靜慮般若波羅蜜多空寂清凈句義」是菩薩句義。

贊曰。自下第二有十六門。明勝義法所由本性空寂句義。以顯菩薩所有句義。于中有三。一明行有六門。二明位有二門。三明德有八門。行中有三。一總六度行。二所觀理行。三別修起行。此即初也。施有三種。謂財法無畏此以無貪及彼所起二業為性。戒有三種。謂律儀攝善饒益有情。此以受菩

【現代漢語翻譯】現代漢語譯本：經文說：『無明（avidyā，指對實相的無知）空寂清凈的意義是菩薩的意義，行（saṃskāra，指業力）識（vijñāna，指意識）名色（nāmarūpa，指身心）六處（ṣaḍāyatana，指六根）觸（sparśa，指根境識和合）受（vedanā，指感受）愛（tṛṣṇā，指渴愛）取（upādāna，指執取）有（bhava，指存在）生（jāti，指出生）老死（jarā-maraṇa，指衰老和死亡）空寂清凈的意義』是菩薩的意義。贊曰：這十二緣起中，無明以愚癡為本體，是發起業力的迷惑。行通於身、口、意三業，包括非福業、福業和不動業。這二者都包括現行和種子。識唯指本識（ālayavijñāna）。名色包括五蘊（pañca-skandha）。六處唯指六根（ṣaḍindriya）。觸和受二法唯是異熟性（vipāka-svabhāva），以當體為本體。識支以下的五支唯是種子。愛唯指貪愛，以貪愛本身為自體。取通於一切煩惱，以煩惱為性質。這二者也包括現行和種子。有以合用六支為本體，即愛和取二者滋潤前行等以下的六支，使當來的果報顯現生起。後有的果報產生，就稱為有。有唯是種子，從中陰位到本有位未衰變。未來所有的五蘊都稱為生支。從衰變位乃至命終，所有的五蘊名為老死。這是說，由於無明造作善惡之行，熏習于本識，與識等五者相互感應關聯后，愛和取共同滋潤。此前六支當來的果報可以產生，名為有。趣向生起，名為生。衰變命終，名為死。十二有支的本體唯是有漏（sāsrava，指有煩惱的）。如《唯識》等經論中廣泛地闡述了它的相狀。經文說：『佈施波羅蜜多（dāna-pāramitā，指佈施的圓滿）空寂清凈的意義是菩薩的意義，凈戒（śīla，指戒律）安忍（kṣānti，指忍辱）精進（vīrya，指努力）靜慮（dhyāna，指禪定）般若波羅蜜多（prajñā-pāramitā，指智慧的圓滿）空寂清凈的意義』是菩薩的意義。贊曰：從下面開始第二部分，共有十六門，闡明勝義法（paramārtha-dharma，指究竟真實的法）所由來的本性空寂的意義，以此來顯示菩薩所有的意義。其中有三部分：一是闡明行有六門，二是闡明位有二門，三是闡明德有八門。行中有三：一是總說六度行（ṣaṭ-pāramitā-caryā），二是所觀的理行，三是分別修習生起的行。這裡就是第一部分。佈施有三種，即財佈施、法佈施、無畏佈施，這裡以無貪以及由無貪所引發的二業為性質。戒有三種，即律儀戒、攝善法戒、饒益有情戒，這裡以受菩

【English Translation】 English version: The Sutra says: 'The meaning of emptiness and tranquility, purity of ignorance (avidyā, nescience) is the meaning of a Bodhisattva; the meaning of emptiness and tranquility, purity of action (saṃskāra, karmic formations), consciousness (vijñāna, awareness), name and form (nāmarūpa, mind and body), six sense bases (ṣaḍāyatana, six sense organs), contact (sparśa, sensory impression), feeling (vedanā, sensation), craving (tṛṣṇā, thirst), grasping (upādāna, clinging), existence (bhava, becoming), birth (jāti, birth), old age and death (jarā-maraṇa, aging and death) is the meaning of a Bodhisattva.' Commentary: In these twelve links of dependent origination, ignorance takes delusion as its essence, the delusion that initiates karma. Action encompasses the three karmas of body, speech, and mind, including non-meritorious, meritorious, and unwavering actions. Both of these include both manifest actions and seeds. Consciousness refers only to the fundamental consciousness (ālayavijñāna). Name and form encompass the five aggregates (pañca-skandha). The six sense bases refer only to the six sense organs (ṣaḍindriya). Contact and feeling are only of the nature of resultant maturation (vipāka-svabhāva), taking their own nature as their essence. The five links from consciousness onward are only seeds. Craving refers only to thirst, taking thirst itself as its essence. Grasping encompasses all afflictions, taking affliction as its nature. These two also include both manifest actions and seeds. Existence takes the combined function of six links as its essence, namely, craving and grasping moistening the six links from the preceding actions onward, causing the future result to manifest and arise. The arising of the future result is called existence. Existence is only a seed, not decaying from the intermediate state to the fundamental state. All future five aggregates are called the link of birth. From the state of decay until death, all five aggregates are called old age and death. This means that due to ignorance, one creates good and bad actions, which are imprinted on the fundamental consciousness. After interacting with the five, including consciousness, craving and grasping jointly moisten. The future result of these preceding six links can arise, which is called existence. Approaching arising is called birth. Decay and death are called death. The essence of the twelve links of existence is only defiled (sāsrava, with afflictions). As explained extensively in the Yogācāra and other scriptures. The Sutra says: 'The meaning of emptiness and tranquility, purity of giving (dāna-pāramitā, perfection of generosity) is the meaning of a Bodhisattva; the meaning of emptiness and tranquility, purity of ethical discipline (śīla, moral conduct), patience (kṣānti, forbearance), diligence (vīrya, effort), meditative concentration (dhyāna, meditation), wisdom (prajñā-pāramitā, perfection of wisdom) is the meaning of a Bodhisattva.' Commentary: From here onwards is the second part, with sixteen sections, clarifying the meaning of the emptiness and tranquility of the fundamental nature from which the ultimate truth (paramārtha-dharma, ultimate reality) arises, thereby revealing all the meanings of a Bodhisattva. Among them are three parts: first, clarifying the six sections on practice; second, clarifying the two sections on stages; and third, clarifying the eight sections on virtues. Among the practices are three: first, the general practice of the six perfections (ṣaṭ-pāramitā-caryā); second, the practice of contemplating the principle; and third, the practice of cultivating and arising separately. This is the first part. There are three types of giving: material giving, Dharma giving, and fearlessness giving. Here, it takes non-greed and the two actions arising from non-greed as its nature. There are three types of ethical discipline: disciplinary precepts, precepts of accumulating good dharmas, and precepts of benefiting sentient beings. Here, it takes receiving the Bodhi

薩戒時三業為性。安忍有三種。謂安受苦耐怨害諦察法。此中如次以無瞋精進審慧及彼所起三業為性。精進有三。謂被甲攝善利樂。精進此三以勤及彼所起三業為體。靜慮有三。謂安住引發辨事。靜慮此三但以等持為性。般若有三。謂加行正智后智。般若此三皆以擇法為性。此前所說但說自性。若並眷屬一一皆以一切俱行功德為性。何故此六名到彼岸。由七最勝所攝受故。一安住勝要有菩薩性。二依止勝要大菩提心。三意樂勝要悲愍有情。四事業勝要具行一切。五巧便勝要無相智所攝。六回向勝要回向菩提。七清凈勝要不為二障雜。由具七義名到彼岸。不爾即非。由斯施等皆有四句。一施非波羅蜜不具七勝故。二波羅蜜非施見他行施自具七故。三亦施亦波羅蜜自行施復具七故。四非施非波羅蜜自不行施見他行施不生隨喜故。修此六度有其五種。一依止任持修。二依止作意修。三依止意樂修。四依止方便修。五依止自在修。第一依止任持修有四。一依因修。謂依種性力修習正行。二依止報修。謂由勝身修習正行。三依止愿修。謂由本願修習正行。四依簡擇慧修習正行。第二依止作意修亦有四。一依勝解于度一切相應契經起增上解。二依愛味于度見勝功德深生愛味。三依隨喜於一切有情所行六度深生隨喜。四依意樂修于自

【現代漢語翻譯】薩戒（Samvara, 戒律）以身、語、意三業為體性。安忍有三種，即安受苦（enduring suffering）、耐怨害（forbearance of harm）、諦察法（investigating the Dharma）。其中，依次以無瞋（non-anger）、精進（diligence）、審慧（discriminating wisdom）以及由它們所引發的身、語、意三業為體性。精進有三種，即被甲精進（armored diligence）、攝善精進（gathering wholesome qualities）、利樂精進（benefiting beings）。這三種精進以勤奮以及由勤奮所引發的身、語、意三業為體。靜慮（Dhyana, 禪定）有三種，即安住靜慮（dwelling in stillness）、引發靜慮（generating stillness）、辨事靜慮（discerning affairs）。這三種靜慮都以等持（Samadhi, 三摩地）為體性。般若（Prajna, 智慧）有三種，即加行般若（practice wisdom）、正智般若（right wisdom）、后智般若（subsequent wisdom）。這三種般若都以擇法（discriminating Dharma）為體性。以上所說的只是各自的體性。如果加上眷屬，每一種都以一切俱行的功德為體性。為什麼這六度（Six Paramitas, 六波羅蜜）被稱為『到彼岸』（reaching the other shore）？因為它們被七種最殊勝的要素所攝持。一、安住殊勝，要有菩薩性（Bodhisattva nature）。二、依止殊勝，要有大菩提心（Mahabodhi-citta, 偉大的菩提心）。三、意樂殊勝，要有悲愍有情（compassion for sentient beings）。四、事業殊勝，要具足一切行（all practices）。五、巧便殊勝，要被無相智（wisdom of no-self）所攝持。六、迴向殊勝，要回向菩提（enlightenment）。七、清凈殊勝，不被二障（two obscurations）所染雜。由於具備這七種意義，才被稱為『到彼岸』，否則就不是。因此，佈施等都有四句：一、佈施不是波羅蜜，因為不具備七種殊勝。二、是波羅蜜但不是佈施，因為見到他人行佈施，自己具備七種殊勝。三、既是佈施又是波羅蜜，自己行佈施，又具備七種殊勝。四、既不是佈施也不是波羅蜜，自己不行佈施，見到他人行佈施也不生隨喜。修習這六度有五種方式：一、依止任持修（dependent and sustained practice）。二、依止作意修（dependent on intentional practice）。三、依止意樂修（dependent on intentional practice）。四、依止方便修（dependent on skillful means practice）。五、依止自在修（dependent on free practice）。第一種依止任持修有四種：一、依因修（dependent on cause practice），即依靠種性力（potential of lineage）修習正行。二、依止報修（dependent on retribution practice），即由於殊勝的身體修習正行。三、依止愿修（dependent on vow practice），即由於本願修習正行。四、依簡擇慧修習正行（dependent on selective wisdom practice）。第二種依止作意修也有四種：一、依勝解（dependent on superior understanding），對於與一切度相應的契經（Sutras, 經）生起增上理解。二、依愛味（dependent on savoring），對於度的殊勝功德深深地生起愛味。三、依隨喜（dependent on rejoicing），對於一切有情所行的六度深深地生起隨喜。四、依意樂修（dependent on intention practice），對於自己

【English Translation】 Samvara (戒律, discipline) is characterized by the three karmas of body, speech, and mind. There are three types of forbearance: enduring suffering, forbearance of harm, and investigating the Dharma. Among these, they are characterized respectively by non-anger, diligence, discriminating wisdom, and the three karmas of body, speech, and mind arising from them. There are three types of diligence: armored diligence, gathering wholesome qualities, and benefiting beings. These three are embodied by diligence and the three karmas of body, speech, and mind arising from diligence. There are three types of Dhyana (禪定, meditation): dwelling in stillness, generating stillness, and discerning affairs. These three are characterized only by Samadhi (三摩地, concentration). There are three types of Prajna (智慧, wisdom): practice wisdom, right wisdom, and subsequent wisdom. These three are all characterized by discriminating Dharma. What has been said above only describes their respective natures. If combined with their retinues, each is characterized by all concurrent merits. Why are these Six Paramitas (六波羅蜜, six perfections) called 'reaching the other shore'? Because they are embraced by seven supreme factors. First, supreme dwelling, one must have Bodhisattva nature (菩薩性). Second, supreme reliance, one must have Mahabodhi-citta (大菩提心, great mind of enlightenment). Third, supreme intention, one must have compassion for sentient beings. Fourth, supreme activity, one must possess all practices. Fifth, supreme skillful means, one must be embraced by the wisdom of no-self (無相智). Sixth, supreme dedication, one must dedicate to enlightenment. Seventh, supreme purity, one must not be contaminated by the two obscurations (二障). Because of possessing these seven meanings, it is called 'reaching the other shore'; otherwise, it is not. Therefore, giving and so on have four statements: First, giving is not a Paramita because it does not possess the seven supremes. Second, it is a Paramita but not giving because seeing others giving, oneself possesses the seven supremes. Third, it is both giving and a Paramita because oneself gives and also possesses the seven supremes. Fourth, it is neither giving nor a Paramita because oneself does not give, and seeing others giving, one does not generate joy. There are five ways to cultivate these six perfections: First, dependent and sustained practice. Second, dependent on intentional practice. Third, dependent on intentional practice. Fourth, dependent on skillful means practice. Fifth, dependent on free practice. The first, dependent and sustained practice, has four types: First, dependent on cause practice, that is, relying on the potential of lineage to cultivate right practice. Second, dependent on retribution practice, that is, cultivating right practice due to a superior body. Third, dependent on vow practice, that is, cultivating right practice due to original vows. Fourth, dependent on selective wisdom practice. The second, dependent on intentional practice, also has four types: First, dependent on superior understanding, generating increased understanding of the Sutras (契經, scriptures) corresponding to all perfections. Second, dependent on savoring, deeply generating savoring of the superior merits of the perfections. Third, dependent on rejoicing, deeply generating rejoicing in the six perfections practiced by all sentient beings. Fourth, dependent on intention practice, regarding oneself

他當來勝品六度深生愿樂。第三依止意樂修有六。一無厭意樂如施無厭者。謂菩薩於一剎那以三千大千世界七寶唯佈施一有情。又以殑伽沙等身命佈施。如是佈施住殑伽沙劫如於一有情。如是乃至於一切有情界如是施。時皆令于無上菩提速得成就菩薩爾時猶不厭足名施無厭意樂。二施廣大意樂。菩薩如是展轉相續無一剎那有退有斷。乃至究竟坐菩提座名施廣大意樂。三歡喜意樂。菩薩如是行施之時。于來求者生大歡喜。來求之者雖生歡喜不如菩薩名施歡喜意樂。四恩德意樂。菩薩如是行施之時。觀彼求者於我已身有大恩德。不見已身於彼有恩。由資助我無上菩提故名施恩德意樂。五無染意樂。菩薩如是雖于無量諸有情所興大施福。而不祈報恩當來異熟名施無染意樂。六善好意樂。菩薩如是以所修行廣大施聚所得異熟施諸有情不自為己。又以此福共諸有情迴向無上正等菩提名施善好意樂。廣說餘五度如對法等。第四依止方便修。謂由無分別智觀察三輪皆清凈故。由此速成所修行故。第五依止自在修。有三。一身自在謂自性受用身。二行自在謂變化身等。示現諸有情一切種同法行故。三說自在。謂說六度一切種差別無有滯礙故。

經曰。真如空寂「清凈句義是菩薩句義法界法性不虛妄性不變異性平等性離生性法定法

【現代漢語翻譯】現代漢語譯本他應當爲了獲得殊勝的六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）而深切地生起願望和喜樂。第三，依止意樂而修習有六種：第一，無厭意樂，就像佈施永不滿足一樣。意思是說，菩薩在一剎那間，用三千大千世界的七寶僅僅佈施給一個有情眾生；又用像恒河沙一樣多的身命進行佈施。像這樣佈施，安住像恒河沙劫一樣長的時間，就像對待一個有情眾生一樣。像這樣乃至對於一切有情界都這樣佈施。那時，都讓他們對於無上菩提迅速獲得成就。菩薩在那個時候仍然不厭足，這叫做佈施無厭意樂。第二，佈施廣大意樂。菩薩像這樣輾轉相續，沒有一剎那有退轉或間斷，乃至最終坐在菩提座上，這叫做佈施廣大意樂。第三，歡喜意樂。菩薩像這樣行佈施的時候，對於前來乞求的人產生極大的歡喜。前來乞求的人即使產生歡喜，也不如菩薩，這叫做佈施歡喜意樂。第四，恩德意樂。菩薩像這樣行佈施的時候，觀察那些乞求者對於自己已經有了很大的恩德，不認為自己對於他們有恩德，因為他們資助我成就無上菩提的緣故，這叫做佈施恩德意樂。第五，無染意樂。菩薩像這樣即使對於無量諸有情眾生施行廣大的佈施和福德，也不祈求報恩，不期待未來的異熟果報，這叫做佈施無染意樂。第六，善好意樂。菩薩像這樣用所修行的廣大布施所得到的異熟果報佈施給諸有情眾生，不為自己，又用這個福德和諸有情眾生共同迴向于無上正等菩提（Anuttarā-samyak-saṃbodhi），這叫做佈施善好意樂。關於其餘五度的廣說，可以參考《對法》等論著。第四，依止方便而修習。意思是說，由於無分別智觀察三輪（施者、受者、施物）都是清凈的緣故，由此迅速成就所修行的善法。第五，依止自在而修習。有三種：第一，身自在，指的是自性受用身（Svabhāva-saṃbhogakāya）。第二，行自在，指的是變化身等，示現給諸有情眾生一切種類的同法行。第三，說自在，指的是宣說六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）的一切種類差別，沒有滯礙。經中說：『真如空寂，清凈句義是菩薩句義，法界（Dharmadhātu）法性不虛妄性，不變異性，平等性，離生性，法定法。』

【English Translation】 English version He should aspire to and delight in deeply generating the supreme qualities of the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā). Third, there are six aspects of cultivation based on the intention of reliance: First, the intention of insatiability, like giving without satiety. This means that a Bodhisattva, in a single instant, uses the seven treasures of a three-thousand-great-thousand world system to give only to one sentient being. Furthermore, they give away bodies and lives as numerous as the sands of the Ganges. Giving in this way, abiding for as many eons as there are sands in the Ganges, is like treating just one sentient being. Thus, they give in this way to all realms of sentient beings. At that time, they cause them to quickly achieve unsurpassed Bodhi. When a Bodhisattva is still not satisfied at that time, it is called the intention of giving without satiety. Second, the intention of vast giving. The Bodhisattva continues in this way, without a single instant of regression or interruption, until ultimately sitting on the Bodhi seat, which is called the intention of vast giving. Third, the intention of joy. When a Bodhisattva gives in this way, they generate great joy for those who come to ask. Even if those who come to ask generate joy, it is not as great as that of the Bodhisattva, which is called the intention of joyful giving. Fourth, the intention of gratitude. When a Bodhisattva gives in this way, they observe that those who ask have already shown great kindness to themselves, and do not see themselves as having been kind to them, because they have supported them in achieving unsurpassed Bodhi, which is called the intention of giving with gratitude. Fifth, the intention of non-contamination. Even though a Bodhisattva performs vast giving and merit for countless sentient beings in this way, they do not seek repayment or expect future ripening, which is called the intention of giving without contamination. Sixth, the intention of goodness. The Bodhisattva, in this way, uses the ripened results obtained from the vast accumulation of giving they have cultivated to give to all sentient beings, not for themselves. Furthermore, they dedicate this merit together with all sentient beings towards unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi), which is called the intention of giving with goodness. A detailed explanation of the remaining five perfections can be found in treatises such as the Abhidharma. Fourth, cultivation based on skillful means. This means that because of the non-discriminating wisdom that observes the three spheres (giver, receiver, and gift) as being pure, one quickly accomplishes the virtuous deeds that are cultivated. Fifth, cultivation based on mastery. There are three types: First, mastery of the body, which refers to the Svabhāva-saṃbhogakāya (self-nature enjoyment body). Second, mastery of action, which refers to the Nirmāṇakāya (emanation body), etc., demonstrating to all sentient beings all kinds of Dharma practices. Third, mastery of speech, which refers to explaining all kinds of differences in the six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) without hindrance. The sutra says: 'Suchness is empty and still, the meaning of purity is the meaning of a Bodhisattva, the Dharmadhātu (Dharmadhātu), the Dharma-nature, the non-illusory nature, the unchanging nature, the equal nature, the nature of being free from arising, the Dharma-established Dharma.'

住實際虛空界不思議界空寂清凈句義」是菩薩句義。

贊曰。第二所觀理行。此前應說二十空等。以空即空寂。名字既同不應更立所以不說。此真如等體雖即空寂之所顯名字既別所以別立。此中八名。體一真如。真謂真實顯非虛妄。如謂如常表無變異。即是湛然不虛妄義。遮妄顯常名真如也。法界者三乘妙法所依相故。法性者一切諸法真實本體。不虛妄性者離妄顛倒不妄性也。不變異性者謂一切時不改轉故。平等性者遍諸法故。離生性者。生謂生梗如生食等。此即虛妄有漏諸法離此生梗堅強之性。又生者生滅。離生滅體名離生性。實際者無倒所緣故。實謂無顛倒此處究竟故名為際。過無我性更無所求故。此中文略但舉八名。第一會中有十二名。對法等中有其六名。體但一如名有差別。約其所治隨其詮別故成多種。

經曰。四靜慮「空寂清凈句義是菩薩句義四無量四無色定空寂清凈句義」是菩薩句義。

贊曰。自下第三別修起行。于中有四。一禪無色行。二菩提分行。三解脫門行。四別對治行。此即初也。靜其心專一慮定慧齊均功德殊勝得靜慮名。離欲惡不善法。有尋有伺離生喜樂初靜慮。第二離尋伺喜靜慮。第三已離喜樂靜慮。第四已離尋伺喜樂舍念清凈靜慮。此等總說初二三四以為名別。更無別

【現代漢語翻譯】現代漢語譯本：『安住于實際虛空界，不思議界，空寂清凈的句義』是菩薩的句義。

讚頌說：第二所觀的是理和行。此前應該說二十空等。因為空即是空寂，名字既然相同，不應該再另立，所以不說。這真如等的本體雖然就是空寂所顯現，但名字既然不同，所以分別建立。這其中有八個名稱，本體是一個真如。『真』是指真實，顯示不是虛妄。『如』是指如常，表明沒有變異。就是湛然不虛妄的意思。遮止虛妄，顯現常住，名為真如。『法界』是三乘妙法所依止的相。『法性』是一切諸法真實的本體。『不虛妄性』是遠離虛妄顛倒的不妄性。『不變異性』是指一切時都不改變運轉。『平等性』是周遍于諸法。『離生性』，『生』是指生梗，如生食等。這就是虛妄有漏的諸法，遠離這種生梗堅強的性質。另外，『生』是指生滅。離開生滅的本體，名為離生性。『實際』是沒有顛倒的所緣。『實』是指沒有顛倒，此處是究竟，所以名為『際』。超過無我性，不再有所求。這裡文中簡略，只舉了八個名稱。第一會中有十二個名稱。《對法》等中有六個名稱。本體只有一個如，名稱有差別，根據所要對治的，隨著所要詮釋的區別，所以形成多種。

經文說：『四靜慮（梵文：Dhyana，禪定），空寂清凈的句義是菩薩的句義，四無量（梵文：Apramana，慈、悲、喜、舍），四無色定（梵文：Arūpa-samāpatti，超越色界之禪定）空寂清凈的句義』是菩薩的句義。

讚頌說：下面第三部分是分別修習發起行。其中有四種：一是禪定無色行，二是菩提分行，三是解脫門行，四是分別對治行。這裡說的是第一種。使心安定專一，禪定和智慧齊頭並進，功德殊勝，得到靜慮的名稱。離開慾望、邪惡、不善之法，有尋有伺，離開由生而來的喜樂，是初靜慮。第二是離開尋伺，得到喜靜慮。第三是已經離開喜樂的靜慮。第四是已經離開尋伺喜樂，舍念清凈的靜慮。這些總的說來，初、二、三、四靜慮，用這些來區分名稱，沒有其他的區別。

【English Translation】 English version: 'Abiding in the actual void realm, the inconceivable realm, the meaning of emptiness, tranquility, and purity' is the meaning of a Bodhisattva.

The praise says: The second thing to contemplate is principle and practice. Before this, one should speak of the twenty emptinesses, etc. Because emptiness is emptiness and tranquility, and the names are the same, it should not be established separately, so it is not spoken of. Although the substance of this Suchness, etc., is manifested by emptiness and tranquility, the names are different, so they are established separately. There are eight names here, and the substance is one Suchness. 'True' means real, showing that it is not false. 'Such' means as always, indicating that there is no change. It means serene and not false. To stop falsehood and reveal permanence is called Suchness. 'Dharma Realm' is the aspect on which the wonderful Dharma of the Three Vehicles relies. 'Dharma Nature' is the real substance of all Dharmas. 'Non-false nature' is the non-false nature that is far from false inversion. 'Immutable nature' means that it does not change at all times. 'Equality nature' is pervasive in all Dharmas. 'Separation from birth nature', 'birth' refers to birth obstruction, such as raw food, etc. This is the false and leaky Dharmas, far from this birth obstruction and strong nature. In addition, 'birth' refers to birth and death. Leaving the substance of birth and death is called separation from birth nature. 'Actuality' is the object of non-inverted conditions. 'Real' means without inversion, this place is ultimate, so it is called 'actuality'. Exceeding the nature of no-self, there is nothing more to seek. Here the text is brief, only eight names are mentioned. There are twelve names in the first assembly. There are six names in the Abhidharma, etc. The substance is only one Suchness, and the names are different. According to what needs to be treated, and according to the differences in what needs to be explained, many kinds are formed.

The sutra says: 'The meaning of the four Dhyanas (Sanskrit: Dhyana, meditation), emptiness, tranquility, and purity is the meaning of a Bodhisattva; the meaning of the four Immeasurables (Sanskrit: Apramana, loving-kindness, compassion, joy, equanimity), the four Formless Attainments (Sanskrit: Arūpa-samāpatti, meditation beyond the realm of form) emptiness, tranquility, and purity' is the meaning of a Bodhisattva.

The praise says: The third part below is the separate practice of initiating action. There are four types: first, the practice of Dhyana and formlessness; second, the practice of the parts of enlightenment; third, the practice of the doors of liberation; and fourth, the practice of separate treatments. This is the first type. To stabilize the mind and be single-minded, with Dhyana and wisdom advancing equally, and with superior merits, one obtains the name of Dhyana. Leaving desire, evil, and unwholesome Dharmas, with initial investigation and sustained investigation, leaving the joy and happiness arising from birth, is the first Dhyana. The second is leaving initial investigation and sustained investigation, obtaining the joy of tranquility Dhyana. The third is the Dhyana that has already left joy and happiness. The fourth is the Dhyana that has already left initial investigation, sustained investigation, joy, and happiness, and has purity of equanimity and mindfulness. Generally speaking, these are the first, second, third, and fourth Dhyanas, and these are used to distinguish the names, there are no other differences.

名。唯在色地通有無漏。四無量者慈悲喜捨。與樂名慈無瞋為性。拔苦名悲不害為性。不離樂為喜不嫉善根為自性。令利益為舍舍善根為性。通有無漏遍在四禪境行俱寬故名無量。四無色者謂空識無邊無所有處非想非非想處。此通有無漏三乘俱起。

經曰。四念住空寂「清凈句義是菩薩句義四正斷四神足五根五力七等覺支八聖道支空寂清凈句義」是菩薩句義。

贊曰。此即第二菩提分行。四念住者身受心法。以慧為性。慧由相應之念住此四境之中名爲念住。四正斷者。一律儀斷。謂已生惡法為令斷故生欲策勵。二斷斷。謂未生惡法為令不生故生欲策勵。三修習斷。謂未生善法為令生故乃至策心持心。四防護斷。謂于已生善法為欲令住。乃至策心持心。此四種以精進為體。策發於慧自能漸伏名為正斷。四神足者欲勤心觀。由此四故引生於定故。四神足以定為體。運轉最勝自在為神由定能得能證於此故名神足。五根者信進念定慧。生出世法此為上首故名為根。此五于諸出世法中深生勝解。清信難伏說名為力。天魔外道及沙門等不能伏故。此五隨名各自為體。七等覺支者謂擇法精進喜輕安定舍及念為七。此七唯無漏在見道位起。覺者擇法。支謂支分。擇法覺是覺亦覺支。余覺支而非覺如其自名即為其體。此七能

【現代漢語翻譯】現代漢語譯本名。唯在色界（Rūpadhātu）通有有漏和無漏。四無量心（catasro apramāṇāḥ）者，慈、悲、喜、舍。給予快樂名為慈，以無瞋恚為特性。拔除痛苦名為悲，以不傷害為特性。不離快樂為喜，以不嫉妒善根為自性。令眾生得利益為舍，捨棄善根為特性。普遍具有有漏和無漏，遍佈在四禪天（catasro dhyānas）的境界，修行和境界都寬廣，所以名為無量。四無色定（catasro arūpasamāpattayaḥ）者，即空無邊處（ākāśānantyāyatana）、識無邊處（vijñānānantyāyatana）、無所有處（ākiñcanyāyatana）、非想非非想處（nevasaññānāsaññāyatana）。這些都通有有漏和無漏，聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）都能生起。

經中說：『四念住（catvāri smṛtyupasthānāni）的空寂「清凈句義是菩薩（Bodhisattva）的句義，四正斷（catvāri samyakprahāṇāni），四神足（catvāra ṛddhipādāḥ），五根（pañcendriyāṇi），五力（pañca balāni），七等覺支（sapta bodhyaṅgāni），八聖道支（āryāṣṭāṅgamārga）空寂清凈句義」是菩薩的句義。』

贊曰：這即是第二菩提分行。四念住，即身念住（kāyasmṛtyupasthāna）、受念住（vedanāsmṛtyupasthāna）、心念住（cittasmṛtyupasthāna）、法念住（dharmasmṛtyupasthāna）。以智慧為特性。智慧通過相應的念安住在這四種境界之中，名爲念住。四正斷，一是律儀斷，即對於已經生起的惡法，爲了斷除它而生起慾望和策勵。二是斷斷，即對於未生起的惡法，爲了不讓它生起而生起慾望和策勵。三是修習斷，即對於未生起的善法，爲了讓它生起，乃至策動心和保持心。四是防護斷，即對於已經生起的善法，爲了想要保持它，乃至策動心和保持心。這四種以精進為體。策發智慧，自然能夠逐漸降伏，名為正斷。四神足，即欲神足（chandasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda）、勤神足（vīryasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda）、心神足（cittasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda）、觀神足（mīmāṃsāsamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda）。由於這四種能夠引生禪定，所以四神足以禪定為體。運轉最為殊勝自在，稱為神，由於禪定能夠獲得和證得這些，所以名為神足。五根，即信根（śraddhendriya）、進根（vīryendriya）、念根（smṛtīndriya）、定根（samādhīndriya）、慧根（prajñendriya）。生起出世間法，這五者為首要，所以名為根。這五者在各種出世間法中，深深地產生殊勝的理解，清凈的信心難以被降伏，所以稱為力。天魔（deva-māra）、外道（tīrthika）以及沙門（śrāmaṇa）等都不能夠降伏。這五者各自以自己的名稱作為本體。七等覺支，即擇法覺支（dharma-vicaya-saṃbodhyaṅga）、精進覺支（vīrya-saṃbodhyaṅga）、喜覺支（prīti-saṃbodhyaṅga）、輕安覺支（praśrabdhi-saṃbodhyaṅga）、定覺支（samādhi-saṃbodhyaṅga）、舍覺支（upekṣā-saṃbodhyaṅga）以及念覺支（smṛti-saṃbodhyaṅga）為七。這七種只有無漏，在見道位生起。覺，指的是擇法。支，指的是支分。擇法覺是覺，也是覺支。其餘的覺支不是覺，如其自身的名字就是它的本體。這七種能夠

【English Translation】 English version Name. Only in the Realm of Form (Rūpadhātu) are both defiled and undefiled qualities present. The Four Immeasurables (catasro apramāṇāḥ) are loving-kindness, compassion, joy, and equanimity. Giving happiness is called loving-kindness, with non-anger as its characteristic. Removing suffering is called compassion, with non-harming as its characteristic. Not being separated from joy is joy, with non-jealousy of good roots as its self-nature. Causing benefit to beings is equanimity, with abandoning good roots as its characteristic. It universally possesses both defiled and undefiled qualities, pervading the realms of the Four Dhyanas (catasro dhyānas), with both practice and realm being vast, hence it is called immeasurable. The Four Formless Absorptions (catasro arūpasamāpattayaḥ) are the Sphere of Infinite Space (ākāśānantyāyatana), the Sphere of Infinite Consciousness (vijñānānantyāyatana), the Sphere of Nothingness (ākiñcanyāyatana), and the Sphere of Neither Perception nor Non-Perception (nevasaññānāsaññāyatana). These all possess both defiled and undefiled qualities, and are aroused by the Hearer Vehicle (Śrāvakayāna), Solitary Realizer Vehicle (Pratyekabuddhayāna), and Bodhisattva Vehicle (Bodhisattvayāna).

The Sutra says: 'The emptiness and tranquility of the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), 'the meaning of the pure phrase is the meaning of the Bodhisattva (Bodhisattva), the Four Right Exertions (catvāri samyakprahāṇāni), the Four Bases of Supernormal Powers (catvāra ṛddhipādāḥ), the Five Roots (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), the Eightfold Noble Path (āryāṣṭāṅgamārga), the meaning of emptiness, tranquility, and purity' is the meaning of the Bodhisattva.'

The verse says: This is the second practice of the factors of enlightenment. The Four Foundations of Mindfulness are the mindfulness of body (kāyasmṛtyupasthāna), feeling (vedanāsmṛtyupasthāna), mind (cittasmṛtyupasthāna), and phenomena (dharmasmṛtyupasthāna). Their characteristic is wisdom. Wisdom, through corresponding mindfulness, abides in these four realms, and is called the Foundation of Mindfulness. The Four Right Exertions are: first, the exertion of restraint, which means that for evil dharmas that have already arisen, one generates desire and effort to eliminate them. Second, the exertion of abandonment, which means that for evil dharmas that have not yet arisen, one generates desire and effort to prevent them from arising. Third, the exertion of cultivation, which means that for good dharmas that have not yet arisen, one generates desire and effort to cause them to arise, and even motivates and maintains the mind. Fourth, the exertion of protection, which means that for good dharmas that have already arisen, one desires to maintain them, and even motivates and maintains the mind. These four take diligence as their substance. By motivating wisdom, one can naturally gradually subdue, and this is called Right Exertion. The Four Bases of Supernormal Powers are the base of desire (chandasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda), effort (vīryasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda), mind (cittasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda), and investigation (mīmāṃsāsamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda). Because these four can give rise to samādhi, the Four Bases of Supernormal Powers take samādhi as their substance. Their operation is most excellent and free, and is called supernormal power. Because samādhi can attain and realize these, they are called Bases of Supernormal Power. The Five Roots are the root of faith (śraddhendriya), effort (vīryendriya), mindfulness (smṛtīndriya), concentration (samādhīndriya), and wisdom (prajñendriya). They give rise to supramundane dharmas, and these five are the foremost, hence they are called roots. Among all supramundane dharmas, these five deeply generate excellent understanding, and pure faith is difficult to subdue, hence they are called powers. Deva-Māras (deva-māra), non-Buddhists (tīrthika), and Śrāmaṇas (śrāmaṇa) cannot subdue them. These five each take their own name as their substance. The Seven Factors of Enlightenment are the factor of discrimination of dharmas (dharma-vicaya-saṃbodhyaṅga), effort (vīrya-saṃbodhyaṅga), joy (prīti-saṃbodhyaṅga), tranquility (praśrabdhi-saṃbodhyaṅga), concentration (samādhi-saṃbodhyaṅga), equanimity (upekṣā-saṃbodhyaṅga), and mindfulness (smṛti-saṃbodhyaṅga). These seven are only undefiled, and arise in the stage of the Path of Seeing. Enlightenment refers to the discrimination of dharmas. Factor refers to a component. The enlightenment of discriminating dharmas is enlightenment, and is also a factor of enlightenment. The remaining factors of enlightenment are not enlightenment, and their own names are their substance. These seven can

遍觀諸法故立以等名。等是遍義。八聖道支者正見正思惟正精進正語正業及正命正念及正定。語業命三戒蘊所攝。余體如名修道位起。諸聖有學由八支攝行跡正道能無餘。斷一切煩惱能于解脫究竟作證。是故此八名聖道支。合此三十七種道品總以十一法而為自體。一慧即四念住慧根力擇法覺正見支。二精進即四正斷精進根力精進覺支正精進。三定即四神足定根力定覺支正定。四信即信根力。五念即念根力念覺支正念。六慾即四神足。七喜受即喜覺支。八輕安即安覺支。九舍即舍覺支。十尋即正思惟實體即慧。十一色即無表戒正語業命。此中假實．修法．廢立．開合．學攝體支．對辨．並如別鈔。

經曰。空解脫門「空寂清凈句義是菩薩句義地相無愿解脫門空寂清凈句義」是菩薩句義。

贊曰。自下第三解脫門行。觀空無我名之為空。觀滅離相名為無相。觀苦集道諸有為法不生愿求名為無愿。由此三種能入諦理。名之為門。體是無漏法。復能證解脫故名解脫。若但言空無相無愿即通三慧。定之與散通有無漏。若言三昧即唯修慧。唯定非散通有無漏。言解脫門即唯修慧。唯定非散不通有漏。此三或總或別緣諦如余處說。又除見說空。離愛說無愿。離無明說無相。

經曰。八解脫空寂「清凈句義是菩薩句

【現代漢語翻譯】現代漢語譯本：遍觀諸法，因此立名為『等』。『等』是普遍的意思。八聖道支包括：正見（正確的見解），正思惟（正確的思考），正精進（正確的努力），正語（正確的言語），正業（正確的行為），正命（正確的生活方式），正念（正確的念頭），以及正定（正確的禪定）。其中，正語、正業、正命屬於戒蘊所包含的內容。其餘各支的體性正如其名稱所示，在修道位上生起。諸位聖者和有學者，由於這八支的攝持，其行為軌跡正直，能夠毫無遺漏地斷除一切煩惱，並且能夠在解脫方面究竟證悟。因此，這八支被稱為聖道支。將這三十七種道品合起來，總共以十一種法作為其自體。一、慧，即四念住（身念住、受念住、心念住、法念住）的慧，慧根、慧力、擇法覺支、正見支。二、精進，即四正斷（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）的精進，精進根、精進力、精進覺支、正精進。三、定，即四神足（欲神足、勤神足、心神足、觀神足）的定，定根、定力、定覺支、正定。四、信，即信根、信力。五、念，即念根、念力、念覺支、正念。六、欲，即四神足。七、喜受，即喜覺支。八、輕安，即安覺支。九、舍，即舍覺支。十、尋，即正思惟的實體，也就是慧。十一、色，即無表戒（無法用外在行為表現的戒律），包括正語、正業、正命。關於這些內容中的假實、修法、廢立、開合、學所攝的體支、對辨，都如同其他論著中所述。經中說：『空解脫門（通過領悟空性而獲得的解脫之門）的空寂清凈的含義是菩薩的含義，地相無愿解脫門（不希求任何事物而獲得的解脫之門）的空寂清凈的含義也是菩薩的含義。』讚頌說：下面第三個是關於解脫門的修行。觀察空和無我，稱之為空。觀察滅和離相，稱之為無相。觀察苦、集、道等諸有為法，不生起愿求，稱之為無愿。通過這三種方式能夠進入真諦的道理，因此稱為『門』。其體性是無漏法。又能夠證得解脫，因此稱為『解脫』。如果僅僅說空、無相、無愿，那麼就通於三種智慧（聞慧、思慧、修慧），定和散亂都包括，通於有漏和無漏。如果說是三昧，那麼就只是修慧，只是禪定而非散亂，通於有漏和無漏。如果說是解脫門，那麼就只是修慧，只是禪定而非散亂，不通於有漏。這三種解脫門，或者總的，或者分別的，緣于真諦，如同其他地方所說。又，除去見解而說空，離開愛慾而說無愿，離開無明而說無相。經中說：『八解脫（八種禪定解脫）的空寂清凈的含義是菩薩的含義』

【English Translation】 English version: Establishing the name 'Equanimity' is due to the comprehensive observation of all dharmas. 'Equanimity' signifies universality. The Eightfold Noble Path consists of: Right View (correct understanding), Right Thought (correct thinking), Right Effort (correct exertion), Right Speech (correct communication), Right Action (correct behavior), Right Livelihood (correct way of living), Right Mindfulness (correct awareness), and Right Concentration (correct meditation). Among these, Right Speech, Right Action, and Right Livelihood are included within the aggregate of morality (Śīla-skandha). The nature of the remaining branches arises in the stage of cultivation, just as their names indicate. The noble ones and those still learning are guided by these eight branches, their conduct is upright, they can completely eradicate all afflictions, and they can ultimately attain liberation. Therefore, these eight branches are called the Noble Eightfold Path. Combining these thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), they are collectively based on eleven dharmas as their essence. 1. Wisdom (Prajñā): This includes the wisdom of the Four Foundations of Mindfulness (Satipaṭṭhāna) [contemplation of body, feelings, mind, and phenomena], the wisdom root (Prajñendriya), the wisdom power (Prajñābala), the investigation of dharma enlightenment factor (Dhammavicaya-sambojjhaṅga), and the Right View branch. 2. Effort (Vīrya): This includes the effort of the Four Right Exertions (Sammappadhāna) [preventing unwholesome states from arising, abandoning arisen unwholesome states, arousing unarisen wholesome states, and maintaining arisen wholesome states], the effort root (Viriyendriya), the effort power (Viriyabala), the effort enlightenment factor (Vīrya-sambojjhaṅga), and Right Effort. 3. Concentration (Samādhi): This includes the concentration of the Four Bases of Supernormal Powers (Iddhipāda) [desire, effort, mind, investigation], the concentration root (Samādhindriya), the concentration power (Samādhibala), the concentration enlightenment factor (Samādhi-sambojjhaṅga), and Right Concentration. 4. Faith (Śraddhā): This includes the faith root (Śraddhendriya) and the faith power (Śrāddhābala). 5. Mindfulness (Smṛti): This includes the mindfulness root (Smṛtindriya), the mindfulness power (Smṛtibala), the mindfulness enlightenment factor (Smṛti-sambojjhaṅga), and Right Mindfulness. 6. Desire (Chanda): This includes the Four Bases of Supernormal Powers. 7. Joyful Feeling (Prīti): This includes the joy enlightenment factor (Prīti-sambojjhaṅga). 8. Tranquility (Passaddhi): This includes the tranquility enlightenment factor (Passaddhi-sambojjhaṅga). 9. Equanimity (Upekṣā): This includes the equanimity enlightenment factor (Upekṣā-sambojjhaṅga). 10. Thought (Vitarka): This is the essence of Right Thought, which is wisdom. 11. Form (Rūpa): This is the non-revealing precept (Avijñapti-śīla) [a type of ethical restraint that is not outwardly expressed], including Right Speech, Right Action, and Right Livelihood. Regarding the reality and illusion, methods of cultivation, what is discarded and established, what is opened and closed, the aggregates of learning, the branches of the body, the distinctions and explanations within these topics, they are as described in other treatises. The Sutra says: 'The meaning of emptiness, tranquility, and purity of the Empty Gate of Liberation (Śūnyatā-vimokṣa-dvāra) [the gate of liberation through realizing emptiness] is the meaning of a Bodhisattva; the meaning of emptiness, tranquility, and purity of the Signless Gate of Liberation (Animitta-vimokṣa-dvāra) [the gate of liberation through not grasping at signs] is the meaning of a Bodhisattva.' The Commentary says: The third section below concerns the practice of the Gates of Liberation. Observing emptiness and no-self is called emptiness. Observing cessation and detachment from characteristics is called signlessness. Observing suffering, accumulation, the path, and all conditioned phenomena, without generating desires, is called wishlessness. Through these three methods, one can enter the truth of reality, hence they are called 'gates'. Their essence is unconditioned dharma (Anāsrava-dharma). Furthermore, they can realize liberation, hence they are called 'liberation'. If one only speaks of emptiness, signlessness, and wishlessness, then it is common to the three types of wisdom (hearing, thinking, and meditation), both concentration and distraction are included, and both conditioned and unconditioned are included. If one speaks of samādhi, then it is only meditative wisdom, only concentration and not distraction, and both conditioned and unconditioned are included. If one speaks of the Gates of Liberation, then it is only meditative wisdom, only concentration and not distraction, and it does not include the conditioned. These three gates of liberation, either collectively or individually, are based on the truth, as described elsewhere. Furthermore, emptiness is spoken of by removing views, wishlessness is spoken of by abandoning desire, and signlessness is spoken of by abandoning ignorance. The Sutra says: 'The meaning of emptiness and tranquility of the Eight Liberations (Aṣṭa-vimokṣa) [eight stages of meditative liberation] is the meaning of a Bodhisattva.'

義八勝處九次第定十遍處空寂清凈句義」是菩薩句義。

述曰。自下第四別對治行。八解脫者一內有色觀諸色。二內無色觀諸色。三凈解脫身作證。四空處。五識處。六無所有處。七非想非非想處。八滅盡解脫。謂諸聖者能順無漏能離諸障名為解脫。八勝處者一內有色觀外色少若好若惡若劣若勝。于彼諸色勝知勝見得如實相。二內有色觀外色多。余如前說下準此知。三內無色想觀外色少。四內無色想觀外色多。五內無色想觀外諸色若青青顯青現青光。六內無色想觀外色黃。七內無色想觀外色赤。八內無色想觀外色白。勝伏所緣名為勝處。九次第定者謂四靜慮四無色及滅盡定。粗細漸次上下次故。十遍處者謂地水火風青黃赤白空識無邊處。觀遍一切其量廣大名為遍處。此等體性。增減。所由無量義門如別處說。

經曰。極喜地「空寂清凈句義是菩薩句義離垢地發光地焰慧地極難勝地現前地遠行地不動地云無法善慧地空寂清凈句義」是菩薩句義。

贊曰。自下第二明勝義位。于中有二。初大乘位后三乘位。此即初也。但明因中菩薩十地。一極喜地。初獲聖性具證二空。能益自他生大喜故。二離垢地。具凈尸羅遠離能起微細毀犯煩惱垢故。三發光地。成就勝定大法總持能發無邊妙慧光故。四焰慧地。安住

【現代漢語翻譯】現代漢語譯本：『八勝處（Ashtau Viseshabhis），九次第定（Navanupurva-vihara-samapatti），十遍處（ दश कृत्स्नायतनानि，Dasha Kritsnayatanani），空寂清凈句義』是菩薩句義。

述曰：自下第四別對治行。八解脫者：一、內有色觀諸色；二、內無色觀諸色；三、凈解脫身作證；四、空處（Akashanantyayatana）；五、識處（Vijnananantyayatana）；六、無所有處（Akincanyayatana）；七、非想非非想處（Naivasamjnanasamjnatayatana）；八、滅盡解脫（Nirodha-samapatti）。謂諸聖者能順無漏，能離諸障，名為解脫。八勝處者：一、內有色觀外色少，若好若惡，若劣若勝，于彼諸色勝知勝見，得如實相；二、內有色觀外色多，余如前說，下準此知；三、內無色想觀外色少；四、內無色想觀外色多；五、內無色想觀外諸色，若青青顯，青現青光；六、內無色想觀外色黃；七、內無色想觀外色赤；八、內無色想觀外色白。勝伏所緣，名為勝處。九次第定者：謂四靜慮（Dhyana），四無色（Arupadhatu）及滅盡定（Nirodha-samapatti）。粗細漸次，上下次故。十遍處者：謂地、水、火、風、青、黃、赤、白、空、識無邊處。觀遍一切，其量廣大，名為遍處。此等體性，增減，所由無量義門，如別處說。

經曰：極喜地（Pramudita Bhumi）『空寂清凈句義』是菩薩句義；離垢地（Vimala Bhumi），發光地（Prabhakari Bhumi），焰慧地（Arcismati Bhumi），極難勝地（Sudurjaya Bhumi），現前地（Abhimukhi Bhumi），遠行地（Duramgama Bhumi），不動地（Acala Bhumi），云無法善慧地（Sadhumati Bhumi）『空寂清凈句義』是菩薩句義。

贊曰：自下第二明勝義位。于中有二：初大乘位，后三乘位。此即初也。但明因中菩薩十地：一、極喜地（Pramudita Bhumi），初獲聖性，具證二空，能益自他，生大喜故；二、離垢地（Vimala Bhumi），具凈尸羅，遠離能起微細毀犯煩惱垢故；三、發光地（Prabhakari Bhumi），成就勝定，大法總持，能發無邊妙慧光故；四、焰慧地（Arcismati Bhumi），安住

【English Translation】 English version: 'The meaning of the eight fields of mastery (Ashtau Viseshabhis), the nine sequential dwellings (Navanupurva-vihara-samapatti), the ten all-encompassing spheres (दश कृत्स्नायतनानि, Dasha Kritsnayatanani), and the phrases of emptiness, tranquility, and purity' is the meaning of the Bodhisattva's phrases.

Commentary: From here onwards, the fourth section separately addresses the practices for counteracting afflictions. The eight liberations are: 1. Observing forms internally while having a sense of form; 2. Observing forms internally while having no sense of form; 3. Realizing liberation through purity with the body; 4. The sphere of infinite space (Akashanantyayatana); 5. The sphere of infinite consciousness (Vijnananantyayatana); 6. The sphere of nothingness (Akincanyayatana); 7. The sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana); 8. The cessation of feeling and perception (Nirodha-samapatti). These are called liberations because they enable holy beings to accord with the unconditioned and to be free from all obstacles. The eight fields of mastery are: 1. With a sense of form internally, observing external forms as few, whether good or bad, inferior or superior, gaining superior knowledge and vision of those forms, and attaining their true nature; 2. With a sense of form internally, observing external forms as many, the rest is as previously stated, and the following should be understood accordingly; 3. Without a sense of form internally, contemplating external forms as few; 4. Without a sense of form internally, contemplating external forms as many; 5. Without a sense of form internally, contemplating external forms as blue, appearing blue, manifesting blue, and radiating blue light; 6. Without a sense of form internally, contemplating external forms as yellow; 7. Without a sense of form internally, contemplating external forms as red; 8. Without a sense of form internally, contemplating external forms as white. Overpowering the object of focus is called a field of mastery. The nine sequential dwellings are the four concentrations (Dhyana), the four formless realms (Arupadhatu), and the cessation of feeling and perception (Nirodha-samapatti), in a gradual progression from coarse to subtle, and in an ascending order. The ten all-encompassing spheres are earth, water, fire, wind, blue, yellow, red, white, space, and the sphere of infinite consciousness. Contemplating everything as all-encompassing, with vast extent, is called an all-encompassing sphere. The nature, increase, decrease, and causes of these are explained in detail elsewhere.

Sutra: On the Joyful Ground (Pramudita Bhumi), 'the meaning of emptiness, tranquility, and purity' is the meaning of the Bodhisattva's phrases; on the Stainless Ground (Vimala Bhumi), the Luminous Ground (Prabhakari Bhumi), the Blazing Ground (Arcismati Bhumi), the Very Difficult to Conquer Ground (Sudurjaya Bhumi), the Manifest Ground (Abhimukhi Bhumi), the Far-Reaching Ground (Duramgama Bhumi), the Immovable Ground (Acala Bhumi), the Ground of Good Wisdom of the Cloud of Dharma (Sadhumati Bhumi), 'the meaning of emptiness, tranquility, and purity' is the meaning of the Bodhisattva's phrases.

Praise: From here onwards, the second section explains the position of ultimate meaning. Within this, there are two parts: first, the position of the Mahayana, and second, the position of the three vehicles. This is the first part, which only explains the ten Bodhisattva grounds in the causal stage: 1. The Joyful Ground (Pramudita Bhumi), where one initially attains the nature of a holy being, fully realizes the two emptinesses, and is able to benefit oneself and others, generating great joy; 2. The Stainless Ground (Vimala Bhumi), where one possesses pure morality, and is far from the subtle defilements and afflictions that can arise; 3. The Luminous Ground (Prabhakari Bhumi), where one achieves superior concentration, great Dharma retention, and is able to radiate boundless light of wondrous wisdom; 4. The Blazing Ground (Arcismati Bhumi), where one abides

最勝菩提分法燒煩惱薪慧焰增故。五極難勝地。真俗兩智行相互違合令相應極難勝故。六現前地住緣起智引無分別最勝般若令現前故。七遠行地。至無相住功用後邊出過世間二乘道故。八不動地。無分別智任運相續相用煩惱不能動故。九善慧地。成就微妙四無礙解能遍十方善說法故。十法雲地。大法智云含眾德水。弊如空粗重充滿法身故。此地總以有為無為一切功德以為自性。與所修行為勝依持。令得生長。故名為地。

經曰。凈觀地「空寂清凈句義是菩薩句義種性地第八地具見地薄地離欲地已辦地獨覺地菩薩地如來地空寂清凈句義」是菩薩句義。

贊曰。此即第二明三乘位。初二地中略有二釋。一云凈觀地。在解脫分位及前三善根。種性地唯在世第一法。故婆娑云。有說種性地法亦可說有退。二解云。凈觀地唯在解脫分位未為諦觀。種性未定但凈修心觀身受等故名凈觀。種性地通在四善根。暖等位中種性方定不可轉故。第八地謂預流向。從阿羅漢向前數故。即住見道前十五心。具見地者謂預流果。此位具足十六心故。薄地謂一來。于欲界九品惑已斷六品故。離欲地謂不還。決定全離欲界惑故。已辦地者謂阿羅漢。我生已盡所作已辦故。余之三地隨名釋義。前唯一乘今通師弟長短作說。故十地別。

【現代漢語翻譯】現代漢語譯本最勝菩提分法，能像燃燒薪柴一樣燒掉煩惱，使智慧之火更加旺盛，所以說五地是極難勝地。真智和俗智這兩種智慧的執行方向相互違背，要使它們相互協調一致，極其困難，所以說是極難勝地。六地是現前地，安住于緣起之智，引導無分別的最勝般若智慧顯現於眼前，所以說是現前地。七地是遠行地，到達無相安住的境界，功用已經到了盡頭，超越了世間的二乘（聲聞、緣覺）之道，所以說是遠行地。八地是不動地，無分別智自然而然地相續不斷，各種煩惱都不能動搖它，所以說是不動地。九地是善慧地，成就了微妙的四無礙解（義無礙解、法無礙解、詞無礙解、樂說無礙解），能夠遍及十方，善於說法，所以說是善慧地。十地是法雲地，大法智慧之云，包含著眾多的功德之水，遮蔽了像天空一樣粗重的煩惱，使法身充滿，所以說是法雲地。這一地總的來說，以有為和無為的一切功德作為它的自性，對於所修行的行為是殊勝的依靠和支援，使之得以生長，所以稱為地。

經中說：『凈觀地，空寂清凈的句義，是菩薩句義。種性地，第八地，具見地，薄地，離欲地，已辦地，獨覺地，菩薩地，如來地，空寂清凈的句義』，是菩薩句義。

贊曰：這裡是第二部分，說明三乘的位次。最初的兩地，略有二種解釋。一種說法是，凈觀地，在解脫分位以及前三善根（暖位、頂位、忍位）。種性地只在世第一法位。所以《婆娑論》說，有人說種性地的法也可以退轉。另一種解釋是，凈觀地只在解脫分位，還沒有進行真實的諦觀。種性還沒有確定，只是清凈地修心，觀察身受等，所以名為凈觀。種性地貫通四善根（暖位、頂位、忍位、世第一法位）。在暖等位中，種性才確定，不可改變。第八地指的是預流向（Srotapanna-pratipannaka，入流向），從阿羅漢（Arhat）向前數。也就是住在見道前的十五個心念。具見地指的是預流果（Srotapanna，入流果），這個位次具足十六個心念。薄地指的是一來（Sakrdagamin，一來果），對於欲界的九品煩惱已經斷除了六品。離欲地指的是不還（Anagamin，不還果），決定完全脫離了欲界的煩惱。已辦地指的是阿羅漢（Arhat），我已經不再受生，該做的事情已經做完。其餘的三地，按照名稱解釋意義。前面只有一乘，現在貫通師弟長短來作解說，所以十地各有區別。

【English Translation】 English version The most excellent Bodhi-part dharma burns away the firewood of afflictions, causing the flame of wisdom to increase, hence the fifth ground is called the 'Extremely Difficult to Conquer Ground'. The practice of the two wisdoms, true and conventional, are mutually contradictory; making them correspond and harmonize is extremely difficult, hence it is called the 'Extremely Difficult to Conquer Ground'. The sixth ground is the 'Manifest Ground', abiding in the wisdom of dependent origination, leading the most excellent non-discriminating Prajna (wisdom) to manifest before one, hence it is called the 'Manifest Ground'. The seventh ground is the 'Far-Reaching Ground', reaching the state of abiding in no-characteristic, the function has reached its end, surpassing the path of the two vehicles (Shravakas and Pratyekabuddhas) of the world, hence it is called the 'Far-Reaching Ground'. The eighth ground is the 'Immovable Ground', the non-discriminating wisdom naturally and continuously flows, various afflictions cannot shake it, hence it is called the 'Immovable Ground'. The ninth ground is the 'Good Wisdom Ground', accomplishing the subtle four unobstructed eloquence (unobstructed eloquence in meaning, unobstructed eloquence in dharma, unobstructed eloquence in expression, unobstructed eloquence in joyful speaking), able to pervade the ten directions, skillfully expounding the Dharma, hence it is called the 'Good Wisdom Ground'. The tenth ground is the 'Dharma Cloud Ground', the cloud of great Dharma wisdom, containing the water of numerous merits, obscuring the afflictions as coarse as the sky, filling the Dharma body, hence it is called the 'Dharma Cloud Ground'. This ground, in general, takes all the merits of conditioned and unconditioned as its own nature, and is a supreme reliance and support for the practices being cultivated, allowing them to grow, hence it is called a ground.

The Sutra says: 'The Pure Observation Ground, the meaning of the phrase 'empty, tranquil, and pure', is the meaning of the Bodhisattva phrase. The Seed Nature Ground, the Eighth Ground, the Ground of Complete Seeing, the Thin Ground, the Ground of Detachment from Desire, the Ground of Accomplishment, the Ground of Solitary Realization, the Bodhisattva Ground, the Tathagata Ground, the meaning of the phrase 'empty, tranquil, and pure', is the meaning of the Bodhisattva phrase.'

The commentary says: This is the second part, explaining the positions of the Three Vehicles. In the first two grounds, there are roughly two explanations. One explanation is that the Pure Observation Ground is in the stage of liberation and the first three good roots (warmth, peak, and forbearance). The Seed Nature Ground is only in the highest mundane dharma. Therefore, the Vibhasa (Mahavibhasa) says that some say the dharma of the Seed Nature Ground can also regress. Another explanation is that the Pure Observation Ground is only in the stage of liberation and has not yet engaged in true contemplation. The seed nature is not yet determined, but one purely cultivates the mind, observing the body, sensations, etc., hence it is called Pure Observation. The Seed Nature Ground pervades the four good roots (warmth, peak, forbearance, and the highest mundane dharma). In the warmth and other stages, the seed nature is determined and cannot be changed. The Eighth Ground refers to the Stream-Enterer Path (Srotapanna-pratipannaka), counting forward from the Arhat. That is, abiding in the fifteen thoughts before the Path of Seeing. The Ground of Complete Seeing refers to the Stream-Enterer Fruit (Srotapanna), this position possessing sixteen thoughts. The Thin Ground refers to the Once-Returner (Sakrdagamin), having already cut off six of the nine grades of afflictions in the desire realm. The Ground of Detachment from Desire refers to the Non-Returner (Anagamin), decisively and completely detached from the afflictions of the desire realm. The Ground of Accomplishment refers to the Arhat, my birth is exhausted, what needed to be done is done. The remaining three grounds are explained according to their names. Previously, there was only one vehicle, now it connects teachers, disciples, long and short explanations, hence the ten grounds are distinct.

經曰。一切陀羅尼門「空寂清凈句義是菩薩句義一切三摩地門空寂清凈句義」是菩薩句義。

贊曰。自下第三明所成德。依行入位成此德故。于中有八德。此即第一引生諸德。一是總持門。二是等持門。前此經序。菩薩德中已略解訖。由此二種引生諸德故。

經曰。五眼空寂「清凈句義是菩薩句義六神通空寂清凈句義」是菩薩句義。

贊曰。此即第二觀照化生德。五眼者謂肉天慧法及佛眼。照了導義名之為眼。六神通者一神境通二天耳通三心差別通四宿住隨念通五死生通六漏盡通。運轉自在名神事無障擁名通。此二體性如經廣說。及如瑜伽論第五十四六十九對法論中第十四卷等文解釋。

經曰。如來十力「空寂清凈句義是菩薩句義四無所畏四無礙解大慈大悲大喜大舍十八佛不共法空寂清凈句義」是菩薩句義。

贊曰。此即第三降伏不共德。十力者一處非處智力。二自業智力。三靜慮解脫等持等至智力。四根勝劣智力。五種種勝解智力。六種種界智力。七遍趣行智力。八宿住隨念智力。九死生智力。十漏盡智力。由與利生功德相應畢竟勝伏一切魔怨。大威力故說名為力。總以信等五根為性。四無畏者一正等覺無畏二漏盡無畏三障法無畏四出苦道無畏。于大眾中正師子吼。沙門魔梵無能

【現代漢語翻譯】現代漢語譯本：經文說：『一切陀羅尼門（Dharani-gate，總持之門）的空寂清凈句義是菩薩的句義，一切三摩地門（Samadhi-gate，等持之門）的空寂清凈句義是菩薩的句義。』贊文說：下面第三部分闡明所成就的功德。因為依修行進入果位才能成就這種功德。其中有八種功德，這裡是第一種，引生諸種功德。一是總持門，二是等持門。前面這部經的序言中，菩薩的功德已經略微解釋過了。因為通過這兩種門可以引生諸種功德。經文說：『五眼的空寂清凈句義是菩薩的句義，六神通的空寂清凈句義是菩薩的句義。』贊文說：這是第二種功德，觀照化生之德。五眼指的是肉眼、天眼、慧眼、法眼和佛眼。照見和引導是眼的功能。六神通指的是一、神境通，二、天耳通，三、心差別通，四、宿住隨念通，五、死生通，六、漏盡通。運轉自在稱為神，事物沒有障礙稱為通。這兩種的體性如經文廣泛解說的那樣，以及如《瑜伽師地論》第五十四、六十九卷，《對法論》第十四卷等文的解釋。經文說：『如來十力的空寂清凈句義是菩薩的句義，四無所畏、四無礙解、大慈、大悲、大喜、大舍、十八佛不共法的空寂清凈句義是菩薩的句義。』贊文說：這是第三種功德，降伏不共之德。十力指的是一、處非處智力，二、自業智力，三、靜慮解脫等持等至智力，四、根勝劣智力，五、種種勝解智力，六、種種界智力，七、遍趣行智力，八、宿住隨念智力，九、死生智力，十、漏盡智力。由於與利益眾生的功德相應，最終能夠勝伏一切魔怨，具有大威力，所以稱為力。總的來說，以信等五根為體性。四無畏指的是一、正等覺無畏，二、漏盡無畏，三、障法無畏，四、出苦道無畏。在大眾中真正發出獅子吼，沙門、魔、梵都不能...

【English Translation】 English version: The sutra says: 'The emptiness and purity of all Dharani-gates (Dharani-gate, gates of total retention) is the meaning of a Bodhisattva, the emptiness and purity of all Samadhi-gates (Samadhi-gate, gates of meditative absorption) is the meaning of a Bodhisattva.' The commentary says: The third section below explains the virtues that are accomplished. Because one enters the position through practice to achieve this virtue. Among them are eight virtues, this is the first, which gives rise to all virtues. The first is the Dharani-gate, the second is the Samadhi-gate. In the preface to this sutra, the virtues of the Bodhisattva have already been briefly explained. Because these two gates give rise to all virtues. The sutra says: 'The emptiness and purity of the five eyes is the meaning of a Bodhisattva, the emptiness and purity of the six superknowledges is the meaning of a Bodhisattva.' The commentary says: This is the second virtue, the virtue of transforming beings through contemplation. The five eyes refer to the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. Seeing and guiding is the function of the eye. The six superknowledges refer to: 1. Supernormal power, 2. Heavenly ear, 3. Knowing others' minds, 4. Recollecting past lives, 5. Knowing death and rebirth, 6. Exhaustion of outflows. Unobstructed operation is called 'supernormal', and unimpeded affairs are called 'knowledge'. The nature of these two is as explained extensively in the sutras, and as explained in the 'Yogacarabhumi-sastra', volumes 54 and 69, and the 'Abhidharmasamuccaya', volume 14, etc. The sutra says: 'The emptiness and purity of the ten powers of the Tathagata is the meaning of a Bodhisattva, the emptiness and purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared qualities of the Buddha is the meaning of a Bodhisattva.' The commentary says: This is the third virtue, the virtue of subduing the unshared. The ten powers refer to: 1. The power of knowing what is possible and impossible, 2. The power of knowing the results of actions, 3. The power of knowing the dhyanas, liberations, samadhis, and samapattis, 4. The power of knowing the superior and inferior faculties, 5. The power of knowing various understandings, 6. The power of knowing various realms, 7. The power of knowing where all paths lead, 8. The power of recollecting past lives, 9. The power of knowing death and rebirth, 10. The power of knowing the exhaustion of outflows. Because it corresponds to the merit of benefiting sentient beings, it is ultimately able to subdue all demons and enemies, and has great power, therefore it is called power. In general, it takes the five roots of faith, etc., as its nature. The four fearlessnesses refer to: 1. Fearlessness of perfect enlightenment, 2. Fearlessness of the exhaustion of outflows, 3. Fearlessness of obstacles to the Dharma, 4. Fearlessness of the path to liberation from suffering. Truly roaring like a lion in the assembly, no Shramana, Mara, or Brahma can...

難者故名無畏。四無礙解者一法無礙解。二義無礙解。三訓詞無礙解四辯才無礙解。通達無礙名無礙解。大慈大悲大喜大舍者遍緣三界。周及四生行境寬廣故名為大。慈悲等相如前已說。四無量境狹在欲色。通在三乘。假實觀攝。此唯佛具境行寬遍通在三界。唯是實觀。十八佛不共法者。一身無誤失越杌等。二無卒暴揚聲等。三無忘失念久所作等。四無不定心恒在定故。五無種種相生死涅槃等。六無不擇舍利樂等。此上六種由所知障有此習故。七者欲無退。八精進無退。九念無退。十定無退。十一慧無退。十二解脫無退。此上六種依所知障修斷事中而無退減。十三身業智為前導。十四語業智為前導。十五意業智為前導。十六知過去。十七知未來。十八知現在無差無礙。此上六種亦由有彼所知障習。此十八法唯佛所有。非二乘等故名不共。余體義門廢立增減如瑜伽等廣說其相。然此大經亦具宣說應勘異同。

經曰。三十二相「空寂清凈句義是菩薩句義八十隨好空寂清凈句義」是菩薩句義。

贊曰。此即第四相好殊異德。今依大般若波羅蜜多經卷第三百八十一。佛言善現云何如來應正等覺三十二大士相。善現。世尊足下有平滿相。妙善安住猶如奩底。地雖高下隨足所蹈皆悉坦然無不等觸是為第一。世尊足下千

【現代漢語翻譯】現代漢語譯本：提問者之所以被稱為『無畏』，是因為他通達四種無礙解。這四種無礙解是：一、法無礙解（對佛法的透徹理解）；二、義無礙解（對佛法義理的透徹理解）；三、訓詞無礙解（對佛法名相術語的透徹理解）；四、辯才無礙解（說法辯論的無礙）。通達這些而沒有阻礙，就叫做『無礙解』。大慈、大悲、大喜、大舍（四無量心）是普遍緣於三界（欲界、色界、無色界），周遍及於四生（卵生、胎生、濕生、化生），其行境寬廣，所以稱為『大』。慈、悲等的體相，如前面已經說過的那樣。四無量心所緣的境界，範圍狹窄時侷限於欲界和色界，範圍寬廣時則通於聲聞乘、緣覺乘、菩薩乘三乘。包括假觀和實觀。而佛所具有的四無量心，其境界行持寬廣而周遍，通於三界，並且唯是實觀。十八佛不共法是：一、身無誤失（沒有過失，超越了越杌等）；二、語無卒暴（說話不粗暴，沒有揚聲等）；三、念無忘失（記憶力強，不會忘記很久以前的事情等）；四、無不定心（心恒常在禪定中）；五、無種種相（沒有生死涅槃等種種差別相）；六、無不擇舍（對於舍利、快樂等，都能明智地選擇）。以上六種是因為還有所知障的習氣。七、欲無退（希求之心不會退轉）；八、精進無退（精進修行不會退轉）；九、念無退（正念不會退轉）；十、定無退（禪定不會退轉）；十一、慧無退（智慧不會退轉）；十二、解脫無退（從煩惱中解脫不會退轉）。以上六種是依據在斷除所知障的修行過程中，不會有退減。十三、身業智為前導（身體的行為以智慧為引導）；十四、語業智為前導（語言的行為以智慧為引導）；十五、意業智為前導（思想的行為以智慧為引導）；十六、知過去無礙（知道過去的事情沒有障礙）；十七、知未來無礙（知道未來的事情沒有障礙）；十八、知現在無礙（知道現在的事情沒有障礙）。以上六種也是因為還有所知障的習氣。這十八種功德唯有佛才具有，不是聲聞、緣覺等所能具有的，所以叫做『不共』。其餘的體、義、門、廢立、增減等，如《瑜伽師地論》等中有詳細的說明。然而這部《大般若經》也對此進行了宣說，應該仔細研讀，找出其中的異同。經中說：『三十二相的空寂清凈句義是菩薩的句義，八十隨好的空寂清凈句義是菩薩的句義。』贊曰：這指的是第四種相好殊異的功德。現在依據《大般若波羅蜜多經》卷第三百八十一，佛說：『善現（須菩提），什麼是如來應正等覺的三十二大丈夫相？善現，世尊的足下有平滿相（雙足平直、足底飽滿），妙善安住，猶如奩底（古代婦女梳妝用的鏡匣底），土地雖然有高低，但隨著足所踩踏，都會變得平坦，沒有不平等的感覺，這是第一種。世尊的足下有一千輻輪相。』

【English Translation】 English version: The questioner is called 'Fearless' because he has mastered the four unimpeded understandings. These four unimpeded understandings are: 1. Dharma Unimpeded Understanding (thorough understanding of the Buddha's teachings); 2. Meaning Unimpeded Understanding (thorough understanding of the meaning of the Buddha's teachings); 3. Terminology Unimpeded Understanding (thorough understanding of Buddhist terms and terminology); 4. Eloquence Unimpeded Understanding (unimpeded ability to speak and debate). To have mastered these without obstruction is called 'Unimpeded Understanding'. Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity (the Four Immeasurables) are universally directed towards the Three Realms (Desire Realm, Form Realm, Formless Realm), and encompass the Four Types of Birth (oviparous, viviparous, moisture-born, and metamorphic). Their scope is vast, hence the term 'Great'. The characteristics of loving-kindness, compassion, etc., have been described earlier. The scope of the Four Immeasurables is narrow when limited to the Desire and Form Realms, and broad when encompassing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). It includes both provisional and ultimate contemplation. However, the Four Immeasurables possessed by the Buddha have a scope that is broad and all-encompassing, extending to the Three Realms, and are solely based on ultimate contemplation. The Eighteen Uncommon Qualities of a Buddha are: 1. No physical misdeeds (no faults, surpassing even Yue Zhi etc.); 2. No vocal outbursts (speech is not harsh, without raising the voice etc.); 3. No forgetfulness (strong memory, not forgetting things from a long time ago etc.); 4. No lack of concentration (the mind is constantly in samādhi); 5. No discrimination (no distinctions such as birth, death, nirvāṇa, etc.); 6. No non-selective giving (able to wisely choose regarding relics, pleasure, etc.). The above six are because there are still traces of the afflictions of the cognitive obscurations. 7. No decline in desire (the aspiration does not diminish); 8. No decline in diligence (diligent practice does not diminish); 9. No decline in mindfulness (right mindfulness does not diminish); 10. No decline in samādhi (meditative concentration does not diminish); 11. No decline in wisdom (wisdom does not diminish); 12. No decline in liberation (liberation from afflictions does not diminish). The above six are based on the fact that there is no decline in the practice of eliminating the cognitive obscurations. 13. Physical actions are guided by wisdom; 14. Verbal actions are guided by wisdom; 15. Mental actions are guided by wisdom; 16. Knowing the past without obstruction; 17. Knowing the future without obstruction; 18. Knowing the present without obstruction. The above six are also because there are still traces of the afflictions of the cognitive obscurations. These eighteen qualities are possessed only by the Buddha, and not by Śrāvakas, Pratyekabuddhas, etc., hence they are called 'Uncommon'. The remaining aspects of essence, meaning, categories, abolishment, establishment, increase, decrease, etc., are explained in detail in texts such as the Yogācārabhūmi-śāstra. However, this Mahāprajñāpāramitā Sūtra also discusses them, and one should carefully study it to identify the similarities and differences. The sutra says: 'The meaning of emptiness, tranquility, and purity in the thirty-two marks is the meaning of a Bodhisattva; the meaning of emptiness, tranquility, and purity in the eighty minor marks is the meaning of a Bodhisattva.' The praise says: This refers to the fourth kind of merit, the extraordinary excellence of the marks and characteristics. Now, according to the Mahāprajñāpāramitā Sūtra, Chapter 381, the Buddha said: 'Subhūti, what are the thirty-two marks of a great man of a Tathāgata, Arhat, Samyak-saṃbuddha? Subhūti, the World-Honored-One has level and well-planted feet, firmly established like the bottom of a jewel box. Although the ground is high or low, wherever the feet step, it becomes level, without any unevenness. This is the first. The World-Honored-One has wheels with a thousand spokes on the soles of his feet.'

輻輪文輞轂眾相無不圓滿是為第二。世尊手足皆悉柔軟如睹羅綿勝過一切是為第三。世尊手足一一指間猶如雁王咸有鞔網。金色交絡文同綺畫是為第四。世尊手足所有諸指圓滿纖長甚可愛樂是為第五。世尊足跟廣長圓滿與趺相稱勝餘有情是為第六。世尊足趺修高充滿柔軟妙好與跟相稱是為第七。世尊雙腨漸次纖圓如醫泥耶仙鹿王腨是為第八。世尊雙臂修直𦟛圓如象王鼻平立摩膝是為第九。世尊陰相勢峰藏密其猶龍馬亦如象王是為第十。世尊毛孔各一毛生柔潤紺青右旋宛轉是第十一。世尊發毛端皆上靡右旋宛轉柔潤紺青嚴金色身甚可愛樂是第十二。世尊身皮細薄潤滑塵垢水等皆所不住是第十三。世尊身皮皆真金色光潔晃曜如妙金臺眾寶莊嚴眾所樂見是第十四。世尊兩足二手掌中頸及雙肩七處充滿是第十五。世尊肩項圓滿殊妙是第十六。世尊髆腋悉皆充實是第十七。世尊容儀洪滿端直是第十八。世尊身相修廣端嚴是第十九。世尊體相縱廣量等周匝圓滿如諾瞿陀是第二十。世尊頷臆並身上半威容廣大如師子王是二十一。世尊常光面各一尋是二十二。世尊齒相四十齊平凈密根深白逾珂雪是二十三。世尊四牙鮮白鋒利是二十四。世尊常得味中上味喉脈直故。能引身中諸支節脈所有上味風熱淡病不能為雜。由彼不雜脈離沉浮延縮壞

【現代漢語翻譯】現代漢語譯本輻輪文輞轂（車輪的各個部件）等眾多妙相沒有不圓滿的，這是第二種妙相。世尊的手足都非常柔軟，如同睹羅綿（一種柔軟的棉花），勝過一切，這是第三種妙相。世尊的手足，每一個手指之間，都像雁王一樣有蹼網相連。金色的紋路交錯連線，紋路如同綺麗的圖畫，這是第四種妙相。世尊的手足，所有的手指都圓滿纖長，非常可愛，這是第五種妙相。世尊的腳後跟寬廣圓滿，與腳面相稱，勝過其他有情眾生，這是第六種妙相。世尊的腳面高而飽滿，柔軟美好，與腳後跟相稱，這是第七種妙相。世尊的雙腿逐漸纖細圓潤，如同醫泥耶仙（一種仙人）的鹿王之腿，這是第八種妙相。世尊的雙臂修長筆直，圓潤如象王的長鼻，平伸可以觸及膝蓋，這是第九種妙相。世尊的陰相隱藏嚴密，如同龍馬或象王一樣，這是第十種妙相。世尊的每個毛孔都只生一根毛，柔軟潤澤，紺青色，向右旋轉，這是第十一種妙相。世尊的頭發毛端都向上，向右旋轉，柔軟潤澤，紺青色，莊嚴金色身軀，非常可愛，這是第十二種妙相。世尊的面板細膩薄潤，塵垢水等都不能沾染，這是第十三種妙相。世尊的面板都是真金色，光潔明亮，如同美妙的金臺，用各種珍寶裝飾，眾人樂於見到，這是第十四種妙相。世尊的兩足、兩手掌中、頸部以及雙肩，這七處都充滿豐滿，這是第十五種妙相。世尊的肩項圓滿殊妙，這是第十六種妙相。世尊的腋窩都充實飽滿，這是第十七種妙相。世尊的容貌儀態洪大圓滿，端正筆直，這是第十八種妙相。世尊的身相修長寬廣，端正莊嚴，這是第十九種妙相。世尊的體相縱廣量度相等，周匝圓滿，如同諾瞿陀樹（一種樹），這是第二十種妙相。世尊的下巴、胸部以及身上半部，威容廣大，如同獅子王，這是第二十一種妙相。世尊的常光，每一面都有一尋（古代長度單位），這是第二十二種妙相。世尊的牙齒有四十顆，齊平緊密，根基深固，潔白勝過珂雪（一種美玉），這是第二十三種妙相。世尊的四顆牙齒鮮明潔白，鋒利無比，這是第二十四種妙相。世尊經常得到味道中的上等美味，因為喉嚨的脈絡正直通暢。能夠引導身體中各個支節脈絡的所有上等美味，風熱等疾病不能混雜其中。由於它們不混雜，脈絡遠離沉浮、延縮損壞等問題。

【English Translation】 English version The wheel-markings, rims, hubs, and all other auspicious signs are perfectly complete; this is the second. The World-Honored One's hands and feet are all soft, like Toora cotton (a type of soft cotton), surpassing all others; this is the third. Between each of the World-Honored One's fingers and toes, there are webs like those of a wild goose king. The golden lines are interwoven, and the patterns are like brocade paintings; this is the fourth. All the fingers and toes of the World-Honored One are round, full, slender, and very lovely; this is the fifth. The World-Honored One's heels are broad, long, and round, matching the instep, surpassing other sentient beings; this is the sixth. The World-Honored One's insteps are high, full, soft, wonderful, and match the heels; this is the seventh. The World-Honored One's calves gradually become slender and round, like the calves of the deer king of the Ineeya (a type of ascetic); this is the eighth. The World-Honored One's arms are long, straight, and round, like the trunk of an elephant king, and when standing upright, they can touch the knees; this is the ninth. The World-Honored One's private parts are hidden and well-concealed, like those of a dragon horse or an elephant king; this is the tenth. From each of the World-Honored One's pores grows only one hair, soft, moist, dark blue, and curling to the right; this is the eleventh. The tips of the World-Honored One's hairs all turn upward, curling to the right, soft, moist, and dark blue, adorning the golden body, which is very lovely; this is the twelfth. The World-Honored One's skin is fine, thin, smooth, and neither dust nor water can adhere to it; this is the thirteenth. The World-Honored One's skin is all true gold in color, bright and shining, like a wonderful golden platform, adorned with various jewels, pleasing to all who see it; this is the fourteenth. The World-Honored One's two feet, two hands, the nape of the neck, and both shoulders are all full and well-proportioned in seven places; this is the fifteenth. The World-Honored One's shoulders and neck are round, full, and wonderful; this is the sixteenth. The World-Honored One's armpits are all full and well-filled; this is the seventeenth. The World-Honored One's appearance is grand, full, upright, and straight; this is the eighteenth. The World-Honored One's body is long, broad, upright, and dignified; this is the nineteenth. The World-Honored One's body is equal in length and breadth, perfectly round in circumference, like a Nigrodha tree (a type of tree); this is the twentieth. The World-Honored One's chin, chest, and upper body are majestic and vast, like a lion king; this is the twenty-first. The World-Honored One's constant light extends one fathom (an ancient unit of length) in each direction; this is the twenty-second. The World-Honored One has forty teeth, which are even, level, close together, with deep roots, and whiter than crystal snow; this is the twenty-third. The World-Honored One's four teeth are bright white and sharp; this is the twenty-fourth. The World-Honored One always obtains the best of flavors because the throat's channels are straight. He can guide all the best flavors through the channels of the body's limbs, and diseases such as wind-heat cannot mix with them. Because they do not mix, the channels are free from problems such as sinking, floating, contraction, and damage.

損擁曲等過。能正吞嚥津液通流故身心適常得上味是二十五。世尊舌相薄凈廣長能覆面輪至耳髮際是二十六。世尊梵音詞韻和雅隨眾多少無不等聞。其聲洪震猶如天鼓。發言婉約如頻迦音是二十七。世尊眼睫猶若牛王紺青齊整不相雜亂是二十八。世尊眼睛紺青鮮白紅環間飾映潔分明是二十九。世尊面輪其猶滿月眉相皎凈如天帝弓是第三十。世尊眉間有白毫相右旋柔軟如睹羅綿鮮白光凈逾珂雪等是三十一。世尊頂上烏瑟膩沙高顯周圓猶如天蓋是三十二。善現是名三十二大士相。善現云何如來應正等覺八十隨好。善現世尊指爪狹長薄潤光潔鮮凈如花赤銅是為第一。世尊手足指圓纖長𦟛直柔軟節骨不現是為第二。世尊手足各等無差於諸指間悉皆充密是為第三。世尊手足圓滿如意軟凈光澤色如蓮華是為第四。世尊筋脈盤結堅固深隱不現是為第五。世尊兩踝俱隱不現是為第六。世尊行步直進庠審如龍象王是為第七。世尊行步威容齊肅如師子王是為第八。世尊行步安平庠序不過不減猶如牛王是為第九。世尊行步進止儀雅猶如鵝王是為第十。世尊回顧必皆右旋如龍象王舉身隨轉是第十一。世尊支節漸次𦟛圓妙善安布是第十二。世尊骨節交結無隙猶若龍盤是第十三。世尊膝輪妙善安布堅固圓滿是第十四。世尊隱處其文妙好威勢具足圓滿

【現代漢語翻譯】現代漢語譯本：損減、彎曲等等過失。能夠正確地吞嚥津液，使其通暢流動，所以身心適悅，能得到上妙的滋味，這是第二十五種。世尊的舌相薄而潔凈，廣而長，能夠覆蓋整個面輪，直至耳邊的髮際，這是第二十六種。世尊的聲音如同梵天之音，詞語韻律和諧優雅，無論聽眾多少，都能清楚地聽到。他的聲音洪亮震動，猶如天鼓一般。發言委婉動聽，如同頻迦鳥的聲音，這是第二十七種。世尊的眼睫如同牛王一般，紺青色，整齊而不雜亂，這是第二十八種。世尊的眼睛紺青色，鮮明潔白，紅色的眼圈在周圍裝飾，映襯得清澈分明，這是第二十九種。世尊的面容圓滿，猶如滿月一般，眉毛的形狀皎潔明凈，如同天帝的弓箭，這是第三十種。世尊的眉間有白毫相，向右旋轉，柔軟如同睹羅綿，鮮白光亮潔凈，勝過珂雪，這是第三十一種。世尊的頭頂上有烏瑟膩沙（Uṣṇīṣa，肉髻），高聳顯赫，周正圓滿，猶如天蓋，這是第三十二種。善現（Subhuti）！這被稱為三十二大丈夫相。善現！什麼是如來應正等覺的八十種隨形好？善現！世尊的手指和腳趾狹長，纖細潤澤，光潔鮮亮，如同紅銅色的花朵，這是第一種。世尊的手指和腳趾圓潤纖長，挺直柔軟，關節不顯露，這是第二種。世尊的手和腳大小相等，沒有差別，各個手指和腳趾之間都充滿豐滿，這是第三種。世尊的手和腳圓滿如意，柔軟潔凈，光澤如蓮花一般，這是第四種。世尊的筋脈盤結堅固，深深隱藏而不顯露，這是第五種。世尊的兩個腳踝都隱藏而不顯露，這是第六種。世尊行走時，步伐端正穩健，如同龍象之王，這是第七種。世尊行走時，威儀容貌莊嚴整肅，如同獅子之王，這是第八種。世尊行走時，安穩平靜，步伐從容不迫，不多不少，如同牛王，這是第九種。世尊行走時，進退舉止儀態優雅，如同鵝王，這是第十種。世尊回頭觀看時，必定向右旋轉，如同龍象之王，整個身體隨著轉動，這是第十一種。世尊的肢體關節逐漸挺直圓潤，巧妙而妥善地安布，這是第十二種。世尊的骨節交結緊密，沒有縫隙，猶如龍盤繞一般，這是第十三種。世尊的膝蓋圓潤，巧妙而妥善地安布，堅固圓滿，這是第十四種。世尊的隱秘之處，其紋路美妙，威勢具足，圓滿。

【English Translation】 English version: Free from defects such as diminution and crookedness. Being able to properly swallow saliva, allowing it to flow smoothly, thus the body and mind are comfortable, and one obtains the supreme taste; this is the twenty-fifth. The World Honored One's tongue is thin and pure, broad and long, able to cover the entire face, reaching the hairline near the ears; this is the twenty-sixth. The World Honored One's voice is like the Brahma's voice, the words and rhythms harmonious and elegant, so that no matter how many listeners there are, all can hear clearly. His voice is loud and resonant, like a heavenly drum. His speech is gentle and pleasing, like the sound of a Kalaviṅka bird; this is the twenty-seventh. The World Honored One's eyelashes are like those of a bull king, dark blue, even and not mixed; this is the twenty-eighth. The World Honored One's eyes are dark blue, bright white, with red rings around them, reflecting clearly and distinctly; this is the twenty-ninth. The World Honored One's face is round, like a full moon, the eyebrows bright and clear, like the bow of the heavenly emperor; this is the thirtieth. The World Honored One has a white hair mark between the eyebrows, spiraling to the right, soft like Ṭūla cotton, bright white and pure, surpassing crystal and snow; this is the thirty-first. On the World Honored One's head is the Uṣṇīṣa (肉髻, cranial protuberance), high and prominent, round and complete, like a heavenly canopy; this is the thirty-second. Subhuti (善現)! These are called the thirty-two marks of a great man. Subhuti! What are the eighty minor marks of perfection of the Tathāgata, the worthy, the perfectly enlightened one? Subhuti! The World Honored One's fingers and toes are slender and long, thin and lustrous, bright and clean, like copper-red flowers; this is the first. The World Honored One's fingers and toes are round and slender, straight and soft, with the joints not visible; this is the second. The World Honored One's hands and feet are equal in size, without difference, and all the spaces between the fingers and toes are full and dense; this is the third. The World Honored One's hands and feet are round and complete, soft and pure, with a luster like lotus flowers; this is the fourth. The World Honored One's veins are coiled and firm, deeply hidden and not visible; this is the fifth. The World Honored One's two ankles are hidden and not visible; this is the sixth. The World Honored One walks straight forward, dignified and deliberate, like a dragon elephant king; this is the seventh. The World Honored One walks with majestic demeanor, solemn and orderly, like a lion king; this is the eighth. The World Honored One walks peacefully and calmly, with measured steps, neither too much nor too little, like a bull king; this is the ninth. The World Honored One walks with elegant deportment, like a goose king; this is the tenth. When the World Honored One looks back, he always turns to the right, like a dragon elephant king, the whole body turning with it; this is the eleventh. The World Honored One's limbs are gradually straight and round, skillfully and well-arranged; this is the twelfth. The World Honored One's joints are tightly connected, without gaps, like a dragon coiled around; this is the thirteenth. The World Honored One's kneecaps are well-arranged, firm and complete; this is the fourteenth. The World Honored One's private parts are beautifully marked, possessing full power and completeness.

清凈是第十五。世尊身支潤滑柔軟光悅鮮凈塵垢不著是第十六。世尊身容敦肅無畏常不怯弱是第十七。世尊身支堅固稠密善相屬著是第十八。世尊身支安定敦重曾不掉動圓滿無壞是第十九。世尊身相猶如仙王周匝端嚴光凈離翳是第二十。世尊身有周匝圓光於行等時恒自照曜是二十一。世尊腹形方正無欠柔軟不現眾相莊嚴是二十二。世尊臍深右旋圓妙清凈光澤是二十三。世尊臍厚不窊不凸周匝妙好是二十四。世尊面板遠離疥癬亦無黡點疣贅等過是二十五。世尊手掌充滿柔軟足下安平是二十六。世尊手文深長明直潤澤不斷是二十七。世尊唇色光潤丹暉如頻婆果上下相稱是二十八。世尊面門不長不短不大不小如量端嚴是二十九。世尊舌相軟薄廣長如赤銅色是第三十。世尊發聲威震深遠如象王吼明朗清徹是三十一。世尊音韻美妙具足如深谷響是三十二。世尊鼻高修而且直其孔不現是三十三。世尊諸齒方整鮮白是三十四。世尊諸牙圓白光潔漸次鋒利是三十五。世尊眼凈青白分明是三十六。世尊眼相修廣譬如青蓮花葉甚可愛樂是三十七。世尊眼睫上下齊整稠密不白是三十八。世尊雙眉長而不白致而細軟是三十九。世尊雙眉綺靡順次紺琉璃色是第四十。世尊雙眉高顯光潤形如滿月是四十一。世尊耳厚廣大修長輪埵成就是四十二。世尊

【現代漢語翻譯】現代漢語譯本清凈是第三十五種妙相。世尊的身體肢體潤澤、柔軟、光亮、鮮明、潔凈，沒有塵垢沾染，這是第三十六種妙相。世尊的儀容敦厚肅穆，沒有畏懼，常常不怯懦，這是第三十七種妙相。世尊的身體肢體堅固、稠密，善妙地相互連線，這是第三十八種妙相。世尊的身體肢體安定、敦重，從不輕浮掉動，圓滿沒有缺損，這是第三十九種妙相。世尊的身相猶如仙王一般，週身端正莊嚴，光明潔凈，遠離昏暗，這是第四十種妙相。世尊的身體有周匝的圓形光芒，在行走等時候，恒常自己照耀，這是第四十一種妙相。世尊的腹部形狀方正沒有缺陷，柔軟不顯露，以各種妙相莊嚴，這是第四十二種妙相。世尊的肚臍深陷，向右旋轉，圓滿微妙，清凈光亮，這是第四十三種妙相。世尊的肚臍厚實，不凹陷也不凸出，周圍都非常美好，這是第四十四種妙相。世尊的面板遠離疥癬，也沒有黑痣、肉贅等過失，這是第四十五種妙相。世尊的手掌充滿柔軟，腳底平穩安實，這是第四十六種妙相。世尊的手紋深刻綿長，明顯正直，潤澤不斷，這是第四十七種妙相。世尊的嘴唇顏色光亮潤澤，紅潤如頻婆果（一種紅色水果），上下對稱，這是第四十八種妙相。世尊的面容不長不短，不大不小，如量度一般端正莊嚴，這是第四十九種妙相。世尊的舌頭柔軟纖薄，寬廣綿長，如赤銅色，這是第五十種妙相。世尊發出的聲音威嚴震懾，深遠洪亮，如象王吼叫一般，明朗清澈，這是第五十一種妙相。世尊的音韻美妙具足，如深谷迴響一般，這是第五十二種妙相。世尊的鼻子高挺修長而且正直，鼻孔不外露，這是第五十三種妙相。世尊的牙齒方正整齊，鮮明潔白，這是第五十四種妙相。世尊的牙齒圓潤潔白，光亮潔凈，逐漸鋒利，這是第五十五種妙相。世尊的眼睛清澈，青色和白色分明，這是第五十六種妙相。世尊的眼睛修長寬廣，譬如青蓮花葉一般，非常可愛，令人喜悅，這是第五十七種妙相。世尊的眼睫毛上下整齊，稠密不發白，這是第五十八種妙相。世尊的雙眉修長而不發白，細緻柔軟，這是第五十九種妙相。世尊的雙眉美麗，順著次序排列，呈現紺琉璃色（深藍色），這是第六十種妙相。世尊的雙眉高聳顯現，光亮潤澤，形狀如滿月，這是第六十一種妙相。世尊的耳朵厚實寬大，修長，耳垂圓滿成就，這是第六十二種妙相。世尊

【English Translation】 English version Purity is the thirty-fifth characteristic. The World-Honored One's body and limbs are smooth, soft, radiant, bright, and clean, without any dust adhering to them, this is the thirty-sixth characteristic. The World-Honored One's appearance is dignified and solemn, without fear, and always without timidity, this is the thirty-seventh characteristic. The World-Honored One's body and limbs are firm, dense, and well-connected, this is the thirty-eighth characteristic. The World-Honored One's body and limbs are stable, dignified, never frivolous or moving, complete and without defects, this is the thirty-ninth characteristic. The World-Honored One's appearance is like that of a celestial king, with a complete and dignified appearance, bright and clean, free from darkness, this is the fortieth characteristic. The World-Honored One's body has a circular halo, which constantly illuminates itself during walking and other activities, this is the forty-first characteristic. The World-Honored One's abdomen is square and without defects, soft and not exposed, adorned with various auspicious signs, this is the forty-second characteristic. The World-Honored One's navel is deep, rotates to the right, is perfectly subtle, pure and radiant, this is the forty-third characteristic. The World-Honored One's navel is thick, neither concave nor convex, and perfectly beautiful all around, this is the forty-fourth characteristic. The World-Honored One's skin is free from scabies and ringworm, and also without moles, warts, or other blemishes, this is the forty-fifth characteristic. The World-Honored One's palms are full and soft, and the soles of his feet are level and stable, this is the forty-sixth characteristic. The World-Honored One's hand lines are deep, long, clear, straight, smooth, and unbroken, this is the forty-seventh characteristic. The World-Honored One's lip color is bright and lustrous, with a reddish glow like the 'Bimba' fruit (a type of red fruit), and the upper and lower lips are symmetrical, this is the forty-eighth characteristic. The World-Honored One's face is neither long nor short, neither large nor small, and is perfectly dignified according to measure, this is the forty-ninth characteristic. The World-Honored One's tongue is soft, thin, broad, and long, like the color of red copper, this is the fiftieth characteristic. The World-Honored One's voice is majestic and resounding, deep and far-reaching, like the roar of an elephant king, clear and distinct, this is the fifty-first characteristic. The World-Honored One's tone is beautiful and complete, like an echo in a deep valley, this is the fifty-second characteristic. The World-Honored One's nose is high, long, and straight, and the nostrils are not visible, this is the fifty-third characteristic. The World-Honored One's teeth are square, even, bright, and white, this is the fifty-fourth characteristic. The World-Honored One's teeth are round, white, bright, clean, and gradually sharp, this is the fifty-fifth characteristic. The World-Honored One's eyes are clear, with distinct blue and white, this is the fifty-sixth characteristic. The World-Honored One's eyes are long and wide, like the petals of a blue lotus flower, very lovely and pleasing, this is the fifty-seventh characteristic. The World-Honored One's eyelashes are even, dense, and not white, this is the fifty-eighth characteristic. The World-Honored One's eyebrows are long and not white, delicate and soft, this is the fifty-ninth characteristic. The World-Honored One's eyebrows are beautiful, arranged in order, and have the color of dark blue 'lapis lazuli', this is the sixtieth characteristic. The World-Honored One's eyebrows are high and prominent, bright and lustrous, shaped like a full moon, this is the sixty-first characteristic. The World-Honored One's ears are thick, large, long, and the earlobes are perfectly formed, this is the sixty-second characteristic. The World-Honored One

兩耳綺麗齊平離眾過失是四十三。世尊容儀能令見者無損無染皆生愛敬是四十四。世尊額廣圓滿平正形相殊妙是四十五。世尊身份上半圓滿如師子王威嚴無對是四十六。世尊首發修長紺青稠密不白是四十七。世尊首發香潔細軟潤澤旋轉是四十八。世尊首發齊整無亂亦不交雜是四十九。世尊首發堅固不斷永無[土*(虒-兒+巾)]落是第五十。世尊首發光滑殊妙塵垢不著是五十一。世尊身份堅固充實逾那羅延是五十二。世尊身體長大端直是五十三。世尊諸竅清凈圓好是五十四。世尊身支勢力殊勝無與等者是五十五。世尊身相眾所樂觀嘗無厭足是五十六。世尊面輪修廣得所皎潔光凈如秋滿月是五十七。世尊顏貌舒泰光顯含笑先言唯向不背是五十八。世尊面貌光澤熙怡遠離頻蹙青赤等過是五十九。世尊身支清凈無垢常無臭穢是第六十。世尊所有諸毛孔中常出如意微妙之香是六十一。世尊面門常出最上殊勝之香是六十二。世尊首相周圓妙好如末達那亦猶天蓋是六十三。世尊身毛紺青光凈如孔雀項紅暉綺飾色類赤銅是六十四。世尊法音隨眾大小不增不減應理無差是六十五。世尊頂相無能見者是六十六。世尊手足指約分明莊嚴妙好如赤銅色是六十七。世尊行時其足去地如四指量而現印文是六十八。世尊自持不待他衛身無傾動亦不

【現代漢語翻譯】現代漢語譯本兩耳綺麗齊平，遠離眾人過失，這是第四十三種妙相。世尊的容貌能讓見到的人沒有損害沒有污染，都生起愛慕恭敬之心，這是第四十四種妙相。世尊的額頭寬廣圓滿，平正，形相殊妙，這是第四十五種妙相。世尊的身軀上半部分圓滿，如同獅子王一樣威嚴無比，這是第四十六種妙相。世尊的頭髮修長紺青，稠密不白，這是第四十七種妙相。世尊的頭髮香潔細軟，潤澤旋轉，這是第四十八種妙相。世尊的頭髮齊整沒有紊亂，也不交雜，這是第四十九種妙相。世尊的頭髮堅固不斷，永遠沒有脫落，這是第五十種妙相。世尊的頭髮光滑殊妙，塵垢不著，這是第五十一種妙相。世尊的身軀堅固充實，超過那羅延（Narayan，印度教神祇）的力量，這是第五十二種妙相。世尊的身體長大端直，這是第五十三種妙相。世尊的諸竅清凈圓好，這是第五十四種妙相。世尊的身支勢力殊勝，沒有能與他相比的，這是第五十五種妙相。世尊的身相眾人所樂意見到，常常沒有厭足，這是第五十六種妙相。世尊的面輪修長寬廣得當，皎潔光凈如同秋天的滿月，這是第五十七種妙相。世尊的顏貌舒泰光顯，含笑先言，總是面向他人而不背對，這是第五十八種妙相。世尊的面貌光澤熙怡，遠離頻蹙青赤等過失，這是第五十九種妙相。世尊的身支清凈無垢，常常沒有臭穢，這是第六十種妙相。世尊所有的毛孔中常常發出如意微妙的香氣，這是第六十一種妙相。世尊的面門常常發出最上殊勝的香氣，這是第六十二種妙相。世尊的首相周圓妙好，如同末達那（末達那，一種花名）一樣，也像天蓋一樣，這是第六十三種妙相。世尊的身毛紺青光凈，如同孔雀的脖頸，紅色的光輝綺麗裝飾，顏色類似赤銅，這是第六十四種妙相。世尊的法音隨著聽眾的大小，不增不減，應合道理沒有差別，這是第六十五種妙相。世尊的頂相沒有能見到的人，這是第六十六種妙相。世尊的手足指約分明，莊嚴妙好如同赤銅色，這是第六十七種妙相。世尊行走時，他的腳離開地面大約四指的距離，並且顯現印文，這是第六十八種妙相。世尊自己持身，不等待他人護衛，身體沒有傾動，也不...

【English Translation】 English version The two ears are exquisite, even, and free from the common faults, this is the forty-third characteristic. The World Honored One's appearance can cause those who see him to be free from harm and defilement, and all give rise to love and reverence, this is the forty-fourth characteristic. The World Honored One's forehead is broad, complete, even, and its form is especially wonderful, this is the forty-fifth characteristic. The upper part of the World Honored One's body is complete, like a lion king, majestic and unparalleled, this is the forty-sixth characteristic. The World Honored One's hair is long, dark blue, dense, and not white, this is the forty-seventh characteristic. The World Honored One's hair is fragrant, clean, fine, soft, lustrous, and spirals, this is the forty-eighth characteristic. The World Honored One's hair is neat, not disordered, nor mixed, this is the forty-ninth characteristic. The World Honored One's hair is firm, unbroken, and will never fall out, this is the fiftieth characteristic. The World Honored One's hair is smooth, especially wonderful, and dust does not adhere to it, this is the fifty-first characteristic. The World Honored One's body is firm and solid, surpassing the strength of Narayan (Narayan, a Hindu deity), this is the fifty-second characteristic. The World Honored One's body is tall and upright, this is the fifty-third characteristic. The World Honored One's orifices are pure and perfectly round, this is the fifty-fourth characteristic. The strength of the World Honored One's limbs is especially supreme, with no equal, this is the fifty-fifth characteristic. The World Honored One's appearance is pleasing to all, and one never tires of seeing it, this is the fifty-sixth characteristic. The World Honored One's face is long, broad, well-proportioned, bright, and pure like the full moon in autumn, this is the fifty-seventh characteristic. The World Honored One's countenance is relaxed, radiant, smiling, and always faces others, never turning away, this is the fifty-eighth characteristic. The World Honored One's face is radiant, joyful, and free from faults such as frowning or being flushed, this is the fifty-ninth characteristic. The World Honored One's limbs are pure and without blemish, and there is never any foul odor, this is the sixtieth characteristic. From all the pores of the World Honored One's body constantly emanates a wish-fulfilling, subtle fragrance, this is the sixty-first characteristic. From the World Honored One's mouth constantly emanates the most supreme and wonderful fragrance, this is the sixty-second characteristic. The World Honored One's head is perfectly round and wonderful, like a Madana (Madana, a type of flower), and also like a heavenly canopy, this is the sixty-third characteristic. The World Honored One's body hair is dark blue, radiant, and pure, like a peacock's neck, the red radiance is exquisitely adorned, and its color is similar to red copper, this is the sixty-fourth characteristic. The World Honored One's Dharma sound does not increase or decrease according to the size of the audience, and it is in accordance with reason without difference, this is the sixty-fifth characteristic. No one can see the World Honored One's crown of the head, this is the sixty-sixth characteristic. The World Honored One's fingers and toes are clearly defined, adorned, and wonderfully beautiful like the color of red copper, this is the sixty-seventh characteristic. When the World Honored One walks, his feet leave the ground by about four fingers' breadth, and imprint marks appear, this is the sixty-eighth characteristic. The World Honored One supports himself, not waiting for others to protect him, his body does not tilt, nor does he...

逶迤是六十九。世尊威德遠震一切噁心見喜恐怖見安是第七十。世尊音聲不高不下隨眾生意和悅與言是七十一。世尊能隨諸有情類言音意樂而為說法是七十二。世尊一音演說正法隨有情類各令得解是七十三。世尊說法咸依次第必有因緣言無不善是七十四。世尊等觀諸有情類贊善毀惡而無愛憎是七十五。世尊所為先觀後作軌範具足令識善凈是七十六。世尊相好一切有情無能觀儘是七十七。世尊頂骨堅實圓滿是七十八。世尊顏容常少不老好巡舊處是七十九。世尊手足及胸臆前俱有吉祥喜旋德相文同綺畫色類朱丹是第八十。善現是名八十隨好。善現如來應正等覺成就如是諸相好故身光任運能照三千大千世界無不遍滿。若作意時即能普照無量無邊無數世界。然為憐愍諸有情故攝光常照面各一尋。若縱身光即日月等所有光明皆常不現。諸有情類便不能知晝夜半月日時歲數。所作事業即不得成。佛聲任運能遍三千大千世界。若作意時即能遍滿無量無邊無數世界。然為利樂諸有情故聲隨眾量不減不增。善現如是功德勝利我先菩薩位修行般若波羅蜜多時已能成辨。故今相好圓滿莊嚴一切有情見者歡喜。皆獲殊勝利益安樂。如是善現菩薩摩訶薩行深般若波羅蜜多時能以財法二種佈施攝諸有情。是為甚奇希有之法。

經曰。無忘失法

【現代漢語翻譯】現代漢語譯本逶迤是第六十九種隨好。世尊的威德遠遠震懾，使一切心懷惡意者見之生喜，心懷恐怖者見之得安，這是第七十種隨好。世尊的聲音不高不低，隨著眾生的心意而和諧悅耳，與他們交談，這是第七十一種隨好。世尊能夠隨著各類有情眾生的語言、聲音和意樂而為他們說法，這是第七十二種隨好。世尊用一種聲音演說正法，使各類有情眾生各自都能理解，這是第七十三種隨好。世尊說法總是依據次第，必定有其因緣，所說之言沒有不善的，這是第七十四種隨好。世尊平等地觀察各類有情眾生，讚揚善行，批評惡行，而沒有愛憎之情，這是第七十五種隨好。世尊所作所為，總是先觀察而後行動，行爲規範具足，使人認識到什麼是善什麼是清凈，這是第七十六種隨好。世尊的相好，一切有情眾生都無法完全觀盡，這是第七十七種隨好。世尊的頂骨堅實圓滿，這是第七十八種隨好。世尊的顏容總是顯得年輕，不會衰老，喜歡巡視舊地，這是第七十九種隨好。世尊的手足以及胸前，都具有吉祥的喜旋德相，紋路如同綺麗的圖畫，顏色類似硃砂，這是第八十種隨好。善現（Subhuti，須菩提）！這被稱為八十種隨好。善現！如來應正等覺（Tathagata Arhat Samyaksambuddha）成就了這些相好，所以身光自然而然地能夠照耀三千大千世界，沒有不遍滿的。如果作意，就能普照無量無邊無數世界。然而，爲了憐憫各類有情眾生，所以收攝光明，常照面部周圍一尋的範圍。如果放縱身光，那麼日月等所有光明都會常常隱沒不現。各類有情眾生便不能知道晝夜、半月、日期、時辰和歲數，所作的事業也就無法成就。佛的聲音自然而然地能夠遍滿三千大千世界。如果作意，就能遍滿無量無邊無數世界。然而，爲了利益安樂各類有情眾生，聲音隨著眾生的容量而變化，不多不少。善現！這些功德勝利，我在先前菩薩位修行般若波羅蜜多（Prajnaparamita，智慧到彼岸）時就已經能夠成就辦到。所以現在相好圓滿莊嚴，一切有情眾生見到都歡喜，都能獲得殊勝的利益安樂。像這樣，善現！菩薩摩訶薩（Bodhisattva-Mahasattva）行深般若波羅蜜多時，能夠以財施和法施兩種佈施來攝受各類有情眾生。這是非常稀奇罕見的法。

經中說：『無忘失法』

【English Translation】 English version 'Wavy' is the sixty-ninth minor mark. The World Honored One's (Bhagavan) majestic virtue resonates far and wide, causing joy in those with evil intentions and peace in those filled with fear; this is the seventieth minor mark. The World Honored One's voice is neither too high nor too low, harmonizing pleasantly with the intentions of the assembly as he speaks; this is the seventy-first minor mark. The World Honored One is able to preach the Dharma (teachings) according to the languages, sounds, and inclinations of all sentient beings; this is the seventy-second minor mark. The World Honored One expounds the true Dharma with a single sound, enabling each sentient being to understand; this is the seventy-third minor mark. The World Honored One always teaches in a sequential manner, with definite causes and conditions; his words are invariably wholesome; this is the seventy-fourth minor mark. The World Honored One observes all sentient beings with equanimity, praising the good and criticizing the bad without love or hatred; this is the seventy-fifth minor mark. The World Honored One always observes before acting, his conduct is perfectly exemplary, enabling people to recognize what is good and what is pure; this is the seventy-sixth minor mark. The marks and characteristics of the World Honored One cannot be fully observed by all sentient beings; this is the seventy-seventh minor mark. The World Honored One's skull is solid and complete; this is the seventy-eighth minor mark. The World Honored One's countenance always appears young and does not age; he enjoys revisiting familiar places; this is the seventy-ninth minor mark. The World Honored One's hands, feet, and chest all possess auspicious, joyful, swirling marks of virtue, with patterns like brocade paintings and colors similar to vermilion; this is the eightieth minor mark. Subhuti (善現)! These are known as the eighty minor marks. Subhuti! Because the Tathagata Arhat Samyaksambuddha (如來應正等覺) has perfected these marks and characteristics, the light of his body naturally illuminates the three thousand great thousand worlds (三千大千世界), without any place not being filled. If he intends, he can universally illuminate countless, boundless, innumerable worlds. However, out of compassion for all sentient beings, he restrains his light, constantly illuminating an area of one fathom around his face. If he were to release his bodily light, then all lights, including the sun and moon, would constantly disappear. Sentient beings would then be unable to know day and night, half-months, dates, hours, and years, and their undertakings would not be accomplished. The Buddha's voice naturally pervades the three thousand great thousand worlds. If he intends, he can fill countless, boundless, innumerable worlds. However, for the benefit and happiness of all sentient beings, his voice varies according to the capacity of the assembly, neither decreasing nor increasing. Subhuti! These meritorious victories, I was already able to accomplish when I was previously practicing the Prajnaparamita (般若波羅蜜多) as a Bodhisattva. Therefore, now my marks and characteristics are perfectly adorned, and all sentient beings who see them rejoice and obtain supreme benefits and happiness. Thus, Subhuti! When a Bodhisattva-Mahasattva (菩薩摩訶薩) practices the profound Prajnaparamita, he is able to gather all sentient beings through the two kinds of giving: material giving and Dharma giving. This is an extremely rare and wonderful Dharma.

The sutra says: 'Non-forgetting Dharma.'

「空寂清凈句義是菩薩句義恒住舍性空寂清凈句義」是菩薩句義。

贊曰。此即第五常記平等德。謂諸如來常隨記念若事若處若如若時。有所為作皆隨正念。普於一切所作事業。普於一切方處差別。普於一切所作方便。普於一切時分差別念無忘失。常住正念名無忘念。恒住舍性者謂六恒住法。於六根門不憂不喜。但起正舍平等觀境。

經曰。一切智「空寂清凈句義是菩薩句義道相智一切相智空寂清凈句義」是菩薩句義。

贊曰。此即第六覺了空有德。觀空性智名一切智。即正體智觀有智中分之為二。一觀無漏道。一觀所餘法相。相者相狀差別之相即后得智。智觀無漏道此名道相智。觀所餘法名一切相智。一切種智分為二故。

經曰。一切菩薩「摩訶薩行空寂清凈句義是菩薩句義諸佛無上正等菩提空寂清凈句義」是菩薩句義。

贊曰。此即第七第八二門。明因果位二滿總德。此上所說諸功德等若在因位名菩薩行。若在果位名佛菩提。菩提覺義。其菩提智及菩提斷一切併名為菩提。故有為無為一切功德隨應皆攝在此二故。

經曰。一切異生法「空寂清凈句義是菩薩句義一切預流一來不還阿羅漢獨覺菩薩如來法空寂清凈句義」是菩薩句義。

贊曰。此即第三總明世俗勝義法所依

【現代漢語翻譯】現代漢語譯本：'空寂清凈句義是菩薩句義恒住舍性空寂清凈句義'是菩薩句義。

贊曰：此即第五常記平等德。謂諸如來常隨記念若事若處若如若時。有所為作皆隨正念。普於一切所作事業。普於一切方處差別。普於一切所作方便。普於一切時分差別念無忘失。常住正念名無忘念。恒住舍性者謂六恒住法。於六根門不憂不喜。但起正舍平等觀境。

經曰：一切智'空寂清凈句義是菩薩句義道相智一切相智空寂清凈句義'是菩薩句義。

贊曰：此即第六覺了空有德。觀空性智名一切智。即正體智觀有智中分之為二。一觀無漏道。一觀所餘法相。相者相狀差別之相即后得智。智觀無漏道此名道相智。觀所餘法名一切相智。一切種智分為二故。

經曰：一切菩薩'摩訶薩(Mahasattva)行空寂清凈句義是菩薩句義諸佛無上正等菩提空寂清凈句義'是菩薩句義。

贊曰：此即第七第八二門。明因果位二滿總德。此上所說諸功德等若在因位名菩薩行。若在果位名佛菩提(Buddha Bodhi)。菩提覺義。其菩提智及菩提斷一切併名為菩提。故有為無為一切功德隨應皆攝在此二故。

經曰：一切異生法'空寂清凈句義是菩薩句義一切預流(Srotapanna)一來(Sakrdagamin)不還(Anagamin)阿羅漢(Arhat)獨覺(Pratyekabuddha)菩薩(Bodhisattva)如來(Tathagata)法空寂清凈句義'是菩薩句義。

贊曰：此即第三總明世俗勝義法所依

【English Translation】 English version: 'The meaning of emptiness, tranquility, and purity is the Bodhisattva's meaning; the constant dwelling in the nature of equanimity, emptiness, tranquility, and purity' is the Bodhisattva's meaning.

Commentary: This is the fifth virtue of constant remembrance and equality. It means that all Tathagatas constantly remember whatever matter, place, manner, or time. Whatever they do, they always maintain right mindfulness. They universally apply mindfulness to all their actions, to all differences in places and directions, to all skillful means they employ, and to all differences in time, without forgetting. Constantly abiding in right mindfulness is called non-forgetfulness. 'Constantly dwelling in the nature of equanimity' refers to the six constant dwelling practices. At the six sense doors, they neither worry nor rejoice, but only arise with right equanimity, observing the realm with equality.

Sutra: 'The meaning of emptiness, tranquility, and purity in all wisdom is the Bodhisattva's meaning; the meaning of emptiness, tranquility, and purity in the wisdom of the path aspect and the wisdom of all aspects' is the Bodhisattva's meaning.

Commentary: This is the sixth virtue of understanding emptiness and existence. The wisdom that observes the nature of emptiness is called all wisdom. This is the wisdom of the correct entity. The wisdom that observes existence is divided into two: one observes the unconditioned path, and the other observes the remaining aspects of phenomena. 'Aspects' refers to the aspects of characteristics and differences, which is the subsequent wisdom. The wisdom that observes the unconditioned path is called the wisdom of the path aspect. The wisdom that observes the remaining phenomena is called the wisdom of all aspects. All-knowing wisdom is divided into two.

Sutra: 'The meaning of emptiness, tranquility, and purity in the practice of all Bodhisattva Mahasattvas (Great Beings) is the Bodhisattva's meaning; the meaning of emptiness, tranquility, and purity in the unsurpassed, perfectly complete enlightenment of all Buddhas' is the Bodhisattva's meaning.

Commentary: This refers to the seventh and eighth aspects, clarifying the total virtues of the two fulfillments in the causal and resultant stages. The virtues mentioned above, when in the causal stage, are called Bodhisattva practices. When in the resultant stage, they are called Buddha Bodhi (Enlightenment). Bodhi means awakening. The wisdom of Bodhi and the cessation of Bodhi are all called Bodhi. Therefore, all conditioned and unconditioned virtues are included in these two accordingly.

Sutra: 'The meaning of emptiness, tranquility, and purity in all mundane phenomena is the Bodhisattva's meaning; the meaning of emptiness, tranquility, and purity in the Dharma of all Srotapannas (Stream-enterers), Sakrdagamins (Once-returners), Anagamins (Non-returners), Arhats (Worthy Ones), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment Beings), and Tathagatas (Thus Come Ones)' is the Bodhisattva's meaning.

Commentary: This is the third, generally clarifying the basis of conventional and ultimate truths.

本性空寂句義。以顯菩薩所有句義。一切異生唯在凡位。以業煩惱輪迴六趣。異聖者生故名異生。一切預流等並是聖位。預流向果併名預流。無間漸超三界見道諸煩惱盡。十五心來皆名為向。第十六心名之為果。預聖流故名為預流。即此進向三界見惑並已斷盡。欲界修道前五品盡名一來向。六品盡時名之為果。此于欲界唯有一生。如從人中得第二果舍此身已次生天中。天中沒已來生人中便得無學故名一來。即此進向已斷見惑盡。欲界修惑斷七八品名不還向。欲界修惑要皆斷盡。餘地不定。心不還生於欲界故名為不還。阿羅漢者名之為應。一應永害煩惱賊。二應不后受分段生。三應受妙供養。三界見惑並皆斷盡。初定已上所有修惑或多或少。乃至非想八品解脫九品無間已前能斷盡者名阿羅漢向。三界見修並俱斷盡名阿羅漢果。以上果向無間解脫皆準此說。此觀諦理若思風動樹悟十二緣起。不藉善友自得菩提。或麟角或眾出名為獨覺。十地已去名為菩薩。法雲地后號曰如來。此亦並是初二十六門。明世俗勝義法所依所從本性空寂清凈句義。以顯菩薩所有句義。自下第二五對十門。通染凈法差別本性空寂清凈句義。以顯菩薩所有句義。

經曰。一切善非善法「空寂清凈句義是菩薩句義一切有記無記法有漏無漏法有為無

【現代漢語翻譯】現代漢語譯本本性空寂句義，是爲了闡明菩薩所具有的句義。一切異生都只處於凡夫的地位，因為業和煩惱而在六道中輪迴。因為與聖者不同，所以稱為異生。一切預流等都屬於聖者的地位。預流向和預流果都稱為預流。無間地逐漸超越三界，見道中的各種煩惱斷盡。從第十五心開始都稱為預流向，第十六心稱為預流果。因為進入聖者之流，所以稱為預流。在此基礎上繼續前進，三界的見惑都已經斷盡。欲界修道的前五品斷盡稱為一來向，六品斷盡時稱為一來果。此生在欲界只有一次生命。例如從人中得到第二果，捨棄此身之後，下次就生到天中。在天中去世之後，又來生到人中，便能得到無學果，所以稱為一來。在此基礎上繼續前進，已經斷盡見惑。欲界修惑斷了七八品稱為不還向。欲界修惑必須全部斷盡，其餘各地的斷盡情況不定。心不再還生於欲界，所以稱為不還。阿羅漢的意思是應供。一是因為應當永遠消滅煩惱賊，二是因為應當不再承受分段生死，三是因為應當接受殊妙的供養。三界的見惑都已經斷盡。初禪以上所有的修惑，或多或少。乃至非想非非想處的八品解脫，在第九品無間道之前能夠斷盡的，稱為阿羅漢向。三界的見惑和修惑全部斷盡的，稱為阿羅漢果。以上的果位和趨向果位的修行，無間道和解脫道，都可以參照這個說法來理解。這種觀照真諦的道理，就像風吹動樹木一樣，領悟十二因緣的生起。不依靠善友的幫助，自己就能獲得菩提，或者像麟角一樣稀有，或者從大眾中脫穎而出，稱為獨覺。十地以上的菩薩，稱為菩薩。法雲地之後的菩薩，稱為如來。這些都是最初的二十六門，闡明世俗諦和勝義諦的法所依賴、所遵循的本性空寂清凈的句義，以此來闡明菩薩所具有的句義。從下面開始的第二組五對十門，貫通染法和凈法的差別，闡明本性空寂清凈的句義，以此來闡明菩薩所具有的句義。

經中說：一切善和非善之法，『空寂清凈的句義是菩薩的句義』，一切有記和無記之法，有漏和無漏之法，有為之法

【English Translation】 English version The meaning of the phrase 'inherent nature is emptiness and tranquility' is to elucidate the meanings possessed by Bodhisattvas. All ordinary beings (異生, yìshēng, different beings) are only in the position of common mortals, because of karma and afflictions, they are in the cycle of rebirth in the six realms. Because they are different from the sages, they are called 'different beings'. All Stream-enterers (預流, yùliú) etc. are all in the position of sages. The path to Stream-entry and the fruit of Stream-entry are both called Stream-enterer. The uninterrupted path gradually transcends the three realms, and all the afflictions in the path of seeing are exhausted. From the fifteenth thought onward, it is called the path to Stream-entry, and the sixteenth thought is called the fruit of Stream-entry. Because they have entered the stream of sages, they are called Stream-enterers. On this basis, continuing to advance, the delusions of view in the three realms have already been exhausted. Exhausting the first five grades of cultivation in the desire realm is called the path to Once-returner (一來向, yīláixiàng), and when the sixth grade is exhausted, it is called the fruit of Once-returner. This being has only one life in the desire realm. For example, obtaining the second fruit from among humans, after abandoning this body, they will next be born in the heavens. After passing away in the heavens, they will be reborn among humans and will then obtain the fruit of No-more-learning (無學, wúxué), so they are called Once-returners. On this basis, continuing to advance, they have already exhausted the delusions of view. Exhausting the seventh and eighth grades of cultivation in the desire realm is called the path to Non-returner (不還向, bùhuánxiàng). The delusions of cultivation in the desire realm must all be exhausted, and the exhaustion in other realms is uncertain. The mind no longer returns to be born in the desire realm, so they are called Non-returners. Arhat (阿羅漢, Āluóhàn) means worthy of offering. Firstly, because they should forever destroy the thieves of affliction, secondly, because they should no longer endure segmented births and deaths, and thirdly, because they should receive excellent offerings. The delusions of view in the three realms have all been exhausted. All the delusions of cultivation above the first dhyana, whether many or few, up to the eighth liberation of Neither perception nor non-perception, those who can exhaust them before the ninth uninterrupted path are called the path to Arhat. Exhausting all the delusions of view and cultivation in the three realms is called the fruit of Arhat. The above fruit positions and the practice of approaching the fruit position, the uninterrupted path and the path of liberation, can all be understood with reference to this explanation. This principle of contemplating the truth is like the wind moving the trees, understanding the arising of the twelve links of dependent origination. Without relying on the help of good friends, one can obtain Bodhi on one's own, or like the horn of a rhinoceros, rare, or standing out from the crowd, they are called Solitary Buddhas (獨覺, Dújué). Bodhisattvas above the ten grounds are called Bodhisattvas. Bodhisattvas after the Dharma Cloud Ground are called Tathagatas (如來, Rúlái). These are all the initial twenty-six doors, elucidating the meanings of the conventional truth and the ultimate truth, the inherent nature of emptiness and tranquility upon which the Dharma depends and follows, in order to elucidate the meanings possessed by Bodhisattvas. The second group of five pairs and ten doors, starting from below, connects the differences between defiled and pure Dharmas, elucidating the meanings of the inherent nature of emptiness and tranquility, in order to elucidate the meanings possessed by Bodhisattvas.

The sutra says: All good and non-good dharmas, 'the meaning of emptiness, tranquility, and purity is the meaning of Bodhisattva', all marked and unmarked dharmas, defiled and undefiled dharmas, conditioned dharmas

為法世間出世間法空寂清凈句義」是菩薩句義。

贊曰。順理益物名之為善通有無為。與此相違名為非善。即不善無記自體殊勝。及有當果可記別故名之為記。即善不善與此相違名為無記。與煩惱漏相應相雜相隨增長名為有漏。漏是流漏義。於六根門當流泄故毀之名漏。無漏翻此。為之言作亦名為生。有作有生名曰有為。與此相違名曰無為。體用顯現遷流名世。墮虛偽中名之為間。與此相違名出世間。此等差別所依本性真如空寂清凈句義。以顯菩薩所有句義。妄即真故性即相故。

經曰。所以者何。

贊曰。大文第二釋其所由。于中有二初問后釋。此初問也。謂此諸法清凈句義即是菩薩所有句義。此義之所以者何謂也。

經曰。以一切法「自性空故」自性遠離。

贊曰。下釋所由如幻㝹等世俗妄有勝義。知空故說諸法空寂句義即是菩薩所有句義。故言諸法自性空故釋上所由。為欲顯發般若尊勝以自性空釋遠離等。由此諸法勝義自性空無性故遠離虛妄顛倒相也。

經曰。由遠離故「自性寂靜由寂靜故自性清凈由清凈故甚深般若波羅蜜多」最勝甚深。

贊曰。生死囂煩真如寂靜故由遠離。自性亦靜煩惱有染空性清凈故由寂靜顯體清凈。此意總顯。由一切法自性空故空寂句義即

【現代漢語翻譯】現代漢語譯本：『為法世間出世間法空寂清凈句義』是菩薩句義。

贊曰：順應真理，利益眾生，名為善；通達有和無的道理，名為為。與此相反，名為非善。即不善和無記，其自體殊勝，並且有當來的果報可以記別，因此名為記。即善和不善，與此相反，名為無記。與煩惱和漏相應、相雜、相隨、增長，名為有漏。漏是流漏的含義，於六根門頭，應當流泄，毀壞它，名為漏。無漏與此相反。為，是作為，也名為生。有作為，有生滅，名叫有為。與此相反，名叫無為。體用顯現，遷流變化，名叫世。墮入虛偽之中，名叫間。與此相反，名叫出世間。這些差別所依據的本性，真如空寂清凈的句義，用以顯示菩薩所有的句義。虛妄即是真實，自性即是現象。

經曰：所以者何？

贊曰：大文第二，解釋其中的緣由。其中有二，先問后釋。這是最初的問。說這些法清凈的句義，就是菩薩所有的句義。這個意義的緣由是什麼呢？

經曰：以一切法『自性空故』，自性遠離。

贊曰：下面解釋緣由，如同幻象、毛髮等，在世俗中虛妄存在，在勝義中，知道是空，所以說諸法空寂的句義，就是菩薩所有的句義。所以說諸法自性空故，解釋上面的緣由。爲了顯發般若的尊勝，用自性空來解釋遠離等。由此諸法勝義的自性空無自性，所以遠離虛妄顛倒的現象。

經曰：由遠離故，『自性寂靜，由寂靜故，自性清凈，由清凈故，甚深般若波羅蜜多』最勝甚深。

贊曰：生死喧囂煩惱，真如寂靜，所以說由遠離。自性也寂靜，煩惱有染污，空性清凈，所以說由寂靜，顯示本體清凈。這個意思總的顯示，由於一切法自性空，所以空寂的句義就是...

【English Translation】 English version: 'The meaning of the phrase 'the Dharma, the mundane and supramundane laws are empty, tranquil, and pure' is the meaning of the Bodhisattva's phrase.'

Commentary: To accord with reason and benefit beings is called good; to be versed in the principles of existence and non-existence is called 'to do'. That which is contrary to this is called non-good. That is, non-good and neutral actions, their own nature is superior, and there are future consequences that can be recorded, hence it is called 'recorded'. That is, good and non-good, contrary to this, is called neutral. That which is in accordance with, mixed with, follows, and increases with afflictions and outflows is called 'with outflows'. 'Outflow' means to flow out; at the six sense gates, it should flow out and destroy it, hence it is called 'outflow'. 'Without outflows' is the opposite of this. 'To do' means to act, and is also called 'to arise'. That which has action and arising is called 'conditioned'. That which is contrary to this is called 'unconditioned'. The manifestation of essence and function, changing and flowing, is called 'world'. To fall into falsehood is called 'interval'. That which is contrary to this is called 'transcendental'. The inherent nature upon which these differences are based, the meaning of the phrase 'Tathata (Suchness), emptiness, tranquility, and purity', is used to reveal all the meanings of the Bodhisattva. Illusion is reality, and nature is phenomenon.

Sutra: Why is that?

Commentary: The second major section explains the reason for this. There are two parts to it: first a question, then an explanation. This is the initial question. It says that the meaning of the phrase 'purity of all dharmas' is the meaning of the Bodhisattva. What is the reason for this meaning?

Sutra: Because all dharmas are 'empty in their own nature', they are naturally remote.

Commentary: The following explains the reason, like illusions and hairs, which exist falsely in the mundane world. In the ultimate sense, knowing that they are empty, it is said that the meaning of the phrase 'emptiness and tranquility of all dharmas' is the meaning of the Bodhisattva. Therefore, it is said that 'all dharmas are empty in their own nature' to explain the above reason. In order to reveal the supreme excellence of Prajna (wisdom), emptiness in own-nature is used to explain remoteness, etc. Because the ultimate nature of all dharmas is empty and without own-nature, it is remote from false and inverted phenomena.

Sutra: Because of remoteness, 'own-nature is tranquil; because of tranquility, own-nature is pure; because of purity, the most excellent and profound 'Profound Prajnaparamita (Perfection of Wisdom)''.

Commentary: Samsaric (cycle of rebirth) clamor and afflictions, Tathata (Suchness) is tranquil, therefore it is said 'because of remoteness'. Own-nature is also tranquil, afflictions are defiled, the nature of emptiness is pure, therefore it is said 'because of tranquility', revealing the purity of the essence. This meaning generally reveals that because all dharmas are empty in their own nature, the meaning of the phrase 'emptiness and tranquility' is...

是菩薩所有句義。諸法既空故離虛妄離虛妄故體無囂動故性寂靜。既無囂動自性空寂故非染污自性清凈。自性清凈者顯般若最勝清凈。觀照悟此本性清凈真相自體本來清凈。故文字等甚深般若最勝清凈。清辨護法二釋隨應。

經曰。如是般若「波羅蜜多當知即是菩薩句義諸菩薩眾」皆應修學。

贊曰。此即第三結勸修學。文字般若即菩薩句義。求此學此名為句故。餘四般若名菩薩義。菩薩之教詮此四故。既成菩薩由此五種。五種即是菩薩能詮所詮之義。諸菩薩中下位望進勝上位者。應勤精進學此五種。

經曰。佛說如是「菩薩句義般若理趣」清凈法已。

贊曰。自下第三敘佛所說法門之德。于中有二。初結前義以發經端。后正告陳所說之德此即初也。

經曰。告金剛手「菩薩等言若有得聞此一切法甚深微妙般若理趣清凈法門深信受者乃至當坐妙菩提座一切障蓋皆不能染謂煩惱障業障法障雖多積集而不能染雖造種種極重惡業而易消滅」不墮惡趣。

贊曰。于中復二。初明聞經深信受果。后明受持精勤等果。所以但告金剛手者欲令有情取一切佛大珍寶故。聞者聽聞信者能順受者領納。殷重供養恭敬名深。此意總顯。聽聞信順領納殷重始從今日乃至菩提三障五蓋皆不能染。蓋謂五蓋。

【現代漢語翻譯】現代漢語譯本：這是菩薩所擁有的句義（指語言文字所表達的意義）。諸法既然是空性，所以遠離虛妄；因為遠離虛妄，所以本體沒有喧囂動亂；因為沒有喧囂動亂，所以自性寂靜。既然沒有喧囂動亂，自性就是空寂，所以不是染污，自性是清凈的。自性清凈，就顯現出般若（智慧）最殊勝的清凈。用觀照來領悟這本性清凈的真相，自體本來就是清凈的。所以文字等等甚深的般若，是最殊勝的清凈。清辨（印度論師名）和護法（印度論師名）二位論師的解釋，可以根據具體情況參考。

經文說：『這樣的般若波羅蜜多（到達智慧彼岸的方法），應當知道就是菩薩的句義，所有的菩薩眾』都應當修學。

讚頌說：這第三部分是總結並勸勉修學。文字般若就是菩薩的句義。尋求它、學習它，就叫做句。其餘四種般若，叫做菩薩的義。菩薩的教導，就是爲了詮釋這四種般若。成就菩薩，就是通過這五種般若。這五種般若，就是菩薩能詮釋和所詮釋的意義。在諸位菩薩中，下位的希望勝過上位者，應當勤奮精進地學習這五種般若。

經文說：佛陀說完這樣的『菩薩句義般若理趣（菩薩所詮釋的般若的道理和趣味）』清凈法之後。

讚頌說：從下面開始，第三部分敘述佛陀所說法門的功德。其中分為兩部分。首先總結前面的意義，以開啟經文的端緒。然後正式陳述所說法的功德，這裡是第一部分。

經文說：告訴金剛手（菩薩名）菩薩等人說：『如果有人聽聞到這所有甚深微妙的般若理趣清凈法門，深深地相信並接受，甚至當他坐在妙菩提座（成佛的座位）上時，一切的障礙都不能染污他，所謂的煩惱障、業障、法障，即使積聚很多，也不能染污他，即使造作種種極重的惡業，也很容易消滅』，不會墮入惡趣（地獄、餓鬼、畜生三惡道）。

讚頌說：其中又分為兩部分。首先說明聽聞經文並深深相信接受的果報。然後說明受持、精勤等等的果報。之所以只告訴金剛手菩薩，是因為想要讓有情眾生取得一切佛陀的大珍寶。聽聞的人聽聞，相信的人能夠順從，接受的人能夠領納。慇勤地供養，恭敬地對待，叫做深。這個意思總的來說，就是聽聞、相信、順從、領納、慇勤地供養，從今天開始，直到菩提，三障五蓋都不能染污。蓋，指的是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。

【English Translation】 English version: These are all the meanings of sentences possessed by Bodhisattvas. Since all dharmas are empty, they are free from falsehood; because they are free from falsehood, their essence is without clamorous movement; because they are without clamorous movement, their nature is tranquil. Since there is no clamorous movement, the self-nature is empty and tranquil, so it is not defiled, and the self-nature is pure. The purity of self-nature reveals the most supreme purity of Prajna (wisdom). Contemplate and realize the true nature of this inherently pure self-nature, which is originally pure. Therefore, words and other profound Prajna are the most supreme purity. The interpretations of Qingbian (name of an Indian philosopher) and Hufa (name of an Indian philosopher) can be referred to as appropriate.

The sutra says: 'Such Prajna Paramita (the method of reaching the other shore of wisdom) should be known as the meaning of the sentences of Bodhisattvas, and all Bodhisattvas' should study it.

The praise says: This third part is to conclude and encourage study. Verbal Prajna is the meaning of the sentences of Bodhisattvas. Seeking it and learning it is called a sentence. The other four Prajnas are called the meaning of Bodhisattvas. The teachings of Bodhisattvas are to interpret these four Prajnas. Becoming a Bodhisattva is through these five Prajnas. These five Prajnas are the meaning of what Bodhisattvas can interpret and what is interpreted. Among the Bodhisattvas, those in lower positions who hope to surpass those in higher positions should diligently and vigorously study these five Prajnas.

The sutra says: The Buddha said after such 'Bodhisattva sentence meaning Prajna rationale (the reason and interest of Prajna interpreted by Bodhisattvas)' pure Dharma.

The praise says: From below, the third part narrates the merits of the Dharma taught by the Buddha. It is divided into two parts. First, summarize the previous meaning to open the beginning of the sutra. Then formally state the merits of the Dharma taught, this is the first part.

The sutra says: Tell Vajrapani (name of a Bodhisattva) Bodhisattva and others: 'If someone hears this profound and subtle Prajna rationale pure Dharma, deeply believes and accepts it, even when he sits on the wonderful Bodhi seat (the seat of enlightenment), all obstacles cannot defile him, the so-called afflictions, karmic obstacles, and Dharma obstacles, even if accumulated a lot, cannot defile him, even if he creates all kinds of extremely heavy evil karma, it is easy to eliminate', and will not fall into the evil realms (three evil paths of hell, hungry ghosts, and animals).

The praise says: It is divided into two parts. First, explain the result of hearing the sutra and deeply believing and accepting it. Then explain the result of upholding, diligently, etc. The reason for only telling Vajrapani Bodhisattva is to allow sentient beings to obtain all the great treasures of the Buddha. Those who hear, listen; those who believe, can obey; those who accept, can receive. Diligently offering and respectfully treating is called deep. The general meaning is that hearing, believing, obeying, receiving, and diligently offering, from today until Bodhi, the three obstacles and five coverings cannot defile. Coverings refer to the five coverings (greed, anger, sleepiness, restlessness, doubt).

謂貪慾於樂出家位。瞋恚于覺邪行位。惛沉睡眠掉舉惡作及與疑蓋於止舉舍位。能覆蔽心名之為蓋。障者障礙障道不生礙滅不證。此有三種經文自列。若小乘中以數行煩惱難可伏除名煩惱障。以殺父等五種逆業名為業障。合三惡趣人趣北洲及無想天名異熟障。然不見說別有法障。然今此文障解脫惑名煩惱障。薩遮尼犍子經以破塔壞寺等為五逆。像法決疑經說有七逆。然不離尼犍子經所說五種名為業障。言法障者前異熟障亦名法障。感遺法業名為法障。或去世時障礙正法障他修定。不種聞法所有種子所以今生於法不聞不信不悟名為法障。集者作也積者積造。雖多積集而不能染由解法空不樂生死。雖起煩惱重業障法以經威力定不能染。染者染污令感苦果等名為染也。又雖造種種極重惡業由體性空煩惱不堅。故而易消滅易消滅故不墮惡趣。業既易亡惡果寧起。由法性空諸法實理體實遠鑒三障故銷。

經曰。若能受持「日日讀誦精勤無間如理思惟彼於此生定得一切法平等性金剛等持於一切法皆得自在恒受一切」勝妙喜樂。

贊曰。下明受持精勤等果。言受持者愛樂寶重領受在心持之不忘。如念子等不忘在心。日日讀者披文誦者暗說。精者專精勤者勇勵身心。日夜六時中無間隙如其理趣而諦思惟。彼於此生現報果也

【現代漢語翻譯】現代漢語譯本：所謂的貪慾，是指在追求快樂的出家修行位置上產生貪戀。瞋恚，是指在覺悟正道的修行中產生邪見和錯誤的行為。惛沉、睡眠、掉舉、惡作以及疑蓋，是指在止息妄念、提起正念、捨棄雜念的修行位置上產生這些障礙。能夠覆蓋和遮蔽內心的，就叫做蓋。障礙，是指阻礙修道，使善法不能生起，惡法不能滅除，不能證得真理。這有三種，經文自己列出。在小乘佛教中，將那些難以伏除的煩惱稱為煩惱障。將殺父等五種逆業稱為業障。將墮入三惡趣、人趣的北俱盧洲以及無想天的情況稱為異熟障。然而，沒有見到特別說明有法障。然而，現在這裡的經文將障礙解脫迷惑的稱為煩惱障。《薩遮尼犍子經》將破壞佛塔、寺廟等行為列為五逆。《像法決疑經》說有七逆，但沒有脫離《尼犍子經》所說的五種，這些都稱為業障。所說的法障，之前的異熟障也可以稱為法障。感得遺法的業力稱為法障。或者在臨終時障礙正法，障礙他人修定。不種下聽聞佛法的種子，所以今生對於佛法不聽聞、不相信、不領悟，這稱為法障。集，是造作的意思；積，是積累造作的意思。即使積累了很多，也不能被染污，因為理解了諸法皆空，不貪戀生死。即使生起煩惱、重業、障法，由於經文的威力，一定不能被染污。染，是染污，使人感受苦果等，這稱為染。另外，即使造作種種極重的惡業，由於體性是空性的，煩惱並不堅固，所以容易消滅。因為容易消滅，所以不會墮入惡趣。業既然容易消亡，惡果怎麼會產生呢？由於法性是空性的，諸法實相的道理，體悟真實，遠見三障，所以能夠消除。

經文說：『如果能夠受持、日日讀誦、精勤不間斷、如理思惟，那麼他在此生一定能夠得到一切法平等性的金剛等持，對於一切法都能夠得到自在，恒常享受一切勝妙喜樂。』

讚頌說：下面說明受持精勤等的果報。所說的受持，是指喜愛、珍重、領受在心，持之不忘。就像思念孩子一樣，不忘在心。日日讀，是指披閱經文誦讀，或者背誦。精，是指專一；勤，是指勇猛努力身心。日夜六時中沒有間斷，如其道理而仔細思惟。這是他在此生得到的現世果報。

【English Translation】 English version: So-called greed refers to the attachment arising in the position of renouncing home life to pursue happiness. Anger refers to the wrong views and actions arising in the practice of awakening to the right path. Dullness, sleep, restlessness, remorse, and doubt are the hindrances arising in the position of calming thoughts, arousing right mindfulness, and abandoning distractions. That which can cover and obscure the mind is called a hindrance. Obstruction refers to hindering the path of cultivation, preventing the arising of good dharmas, preventing the elimination of evil dharmas, and preventing the attainment of truth. There are three types of these, which the sutra itself lists. In Hinayana Buddhism, those afflictions that are difficult to subdue are called affliction hindrances (煩惱障, fan nao zhang). The five rebellious acts such as killing one's father are called karma hindrances (業障, ye zhang). The situations of falling into the three evil realms, the northern continent of Jambudvipa in the human realm, and the realm of non-perception are called maturation hindrances (異熟障, yi shu zhang). However, there is no specific mention of dharma hindrances. However, the sutra here refers to that which hinders liberation from delusion as affliction hindrances. The Satyaka Nigantha Sutra lists the destruction of pagodas and temples as five rebellious acts. The Doubtful Questions on the Semblance Dharma Sutra says there are seven rebellious acts, but they do not deviate from the five mentioned in the Nigantha Sutra, and these are all called karma hindrances. The so-called dharma hindrances, the previous maturation hindrances can also be called dharma hindrances. The karmic force that causes one to inherit abandoned dharmas is called dharma hindrances. Or, at the time of death, it hinders the right dharma and hinders others from cultivating samadhi. Not planting the seeds of hearing the Buddha's teachings, so in this life one does not hear, believe, or understand the Buddha's teachings, this is called dharma hindrances. 'Gathering' means creating; 'accumulating' means accumulating and creating. Even if one accumulates a lot, one cannot be defiled, because one understands that all dharmas are empty and does not crave birth and death. Even if one generates afflictions, heavy karma, and obstructing dharmas, due to the power of the sutra, one will definitely not be defiled. 'Defilement' means to pollute, causing one to experience suffering and other consequences, this is called defilement. Furthermore, even if one creates all kinds of extremely heavy evil karma, because the essence is emptiness, afflictions are not firm, so they are easily extinguished. Because they are easily extinguished, one will not fall into the evil realms. Since karma is easily extinguished, how can evil consequences arise? Because the nature of dharma is emptiness, the principle of the true nature of all dharmas, realizing the truth, and having a far-reaching view of the three hindrances, one can eliminate them.

The sutra says: 'If one can receive, uphold, recite daily, be diligent and uninterrupted, and contemplate in accordance with the truth, then in this life one will definitely attain the diamond-like samadhi of the equality of all dharmas, be able to attain freedom in all dharmas, and constantly enjoy all excellent and wonderful joys.'

The praise says: The following explains the results of receiving, upholding, being diligent, and so on. The so-called receiving and upholding refers to loving, cherishing, receiving in the heart, and holding it without forgetting. Just like thinking of one's child, not forgetting it in one's heart. 'Reading daily' refers to reading the sutra and reciting it, or reciting it from memory. 'Diligence' means being focused; 'exertion' means being courageous and striving with body and mind. There is no interruption during the six periods of day and night, and one contemplates carefully according to the principles. This is the present-life result that he obtains in this life.

。定得一切法平等性真如理也。金剛等持者等持謂定金剛者喻。能破分別著相煩惱。謂觀一切法平等性真如空理所有等持能破分別著相顛倒故名金剛。又真如理名曰金剛。緣此之定名金剛等持。謂能受持心心不忘日日讀誦精勤思惟如是法性故得此定。當起勝慧破諸分別顛倒著相。今時證此金剛等持聞思位中相應定。此中但有五種法行。謂聽聞．受持．披讀．諷誦．思惟五種。略無書寫供養施他開演修行五種互影顯故。其實而論行十法行並得此果。讀誦尚得況能演說及修行等。於一切法皆得自在者未體真空理事皆擁。體真遠鑑於理既通故得自在。自在者無礙義。恒受一切勝妙喜樂者於法著有憂有恚。于真會空于俗體妄。既無憂恚故得恒時受妙喜樂。既聞法性真喜未曾得故。

經曰。當經十六「大菩薩生定得如來執金剛性疾證無上」正等菩提。

贊曰。世尊自說善修神足能住一劫或一劫餘。菩薩十六大生即義當十六劫。金剛性者謂。真如效能破裂生死過失名為金剛。諸法之體故名為性。執者受義親領受之故名為執。即正體智慧緣于空。或執金剛之性即是真如。經十六生得此真性故。由於此經行前法行能超生死。不經僧祇經十六劫便入初地。以經所明實相之理有大神驗。聞此法等故超生死無邊劫量。既爾故能疾

【現代漢語翻譯】現代漢語譯本：確定一切法平等性真如的道理。金剛等持，等持是指禪定，金剛是比喻，能破除分別執著于表象的煩惱。意思是觀察一切法平等性真如空性的道理，所有在這種狀態下的禪定，能破除分別、執著于表象的顛倒，所以稱為金剛。又，真如的道理被稱為金剛，緣於此的禪定稱為金剛等持。意思是能夠受持，心中不忘，每日讀誦，精勤思惟這樣的法性，因此得到這種禪定。應當生起殊勝的智慧，破除各種分別、顛倒和執著于表象。現在證得這種金剛等持，是在聞思的階段相應的禪定。這裡只有五種法行，即聽聞、受持、披讀、諷誦、思惟五種。省略了書寫、供養、施捨他人、開演、修行五種，是因為它們互相映襯顯現。實際上，如果實行十種法行，都能得到這種結果。讀誦尚且能得到，更何況是演說和修行等。對於一切法都能得到自在，是因為還沒有體會到真空，事和理都阻塞。體會到真，就能看得長遠；對於理既然通達，就能得到自在。自在的意思是沒有阻礙。恒常承受一切殊勝美妙的喜樂，是因為對於法執著于有，就會有憂愁和怨恨；對於真理會歸於空，對於世俗體會到虛妄。既然沒有憂愁和怨恨，就能恒常地承受美妙的喜樂。既然聽聞了法性真如，從未有過的喜悅就會產生。經文說：『當經過十六次大菩薩的轉生，就能確定得到如來執金剛的本性，迅速證得無上正等菩提。』讚頌說：世尊親自說，善於修習神足通，能夠住世一劫或一劫以上。菩薩十六次大的轉生，其意義相當於十六劫。金剛性，是指真如的本性，能夠破裂生死過失，所以稱為金剛。是諸法的本體，所以稱為性。執，是受持的意思，親自領受它，所以稱為執。也就是正確的體智慧緣于空。或者說，執金剛的本性就是真如。經過十六次轉生得到這種真性。由於依此經實行前面的法行，能夠超越生死，不用經過無數劫，經過十六劫就能進入初地。因為此經所闡明的實相之理有大神驗。聽聞此法等，就能超越生死無邊的劫數。既然如此，所以能夠迅速。

【English Translation】 English version: It establishes the truth of the equality of all dharmas, the Suchness (Tathata). 'Vajra Samadhi' (Diamond Concentration), 'Samadhi' means concentration, 'Vajra' (Diamond) is a metaphor, capable of breaking through the afflictions of discrimination and attachment to appearances. It means observing the principle of the emptiness of Suchness in the equality of all dharmas. All concentrations in this state can break through discrimination, attachment to appearances, and inversions, hence it is called 'Vajra'. Furthermore, the principle of Suchness is called 'Vajra', and the concentration based on this is called 'Vajra Samadhi'. It means being able to uphold, not forgetting in the mind, reciting daily, diligently contemplating such Dharma-nature, and thus attaining this concentration. One should generate supreme wisdom, breaking through all discriminations, inversions, and attachments to appearances. Now, attaining this 'Vajra Samadhi' is the corresponding concentration in the stage of hearing and thinking. Here, there are only five Dharma practices: hearing, upholding, reading, reciting, and contemplating. The five practices of writing, making offerings, giving to others, expounding, and practicing are omitted because they mutually reflect and manifest each other. In reality, if one practices all ten Dharma practices, one can attain this result. If reciting can attain it, how much more so can expounding and practicing. Being able to be at ease with all dharmas means that one has not yet experienced emptiness, and both phenomena and principle are obstructed. Experiencing truth allows one to see far; since one is versed in principle, one can be at ease. 'At ease' means without obstruction. Constantly receiving all supreme and wonderful joy and happiness is because attachment to existence in Dharma leads to sorrow and resentment; understanding truth leads to emptiness, and experiencing the mundane leads to illusion. Since there is no sorrow or resentment, one can constantly receive wonderful joy and happiness. Since one has heard of the Suchness of Dharma-nature, unprecedented joy will arise. The Sutra says: 'After sixteen births as great Bodhisattvas, one will surely attain the Vajra-nature of the Tathagata (Thus Come One), and quickly attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).' The praise says: The World Honored One (Buddha) himself said that by skillfully cultivating the supernatural powers, one can abide for one kalpa (aeon) or more. The sixteen great births of the Bodhisattva are equivalent to sixteen kalpas. 'Vajra-nature' refers to the nature of Suchness, which can break through the faults of birth and death, hence it is called 'Vajra'. It is the essence of all dharmas, hence it is called 'nature'. 'Grasping' means upholding, personally receiving it, hence it is called 'grasping'. That is, the correct intelligence can be based on emptiness. Or, the nature of grasping the Vajra is Suchness. After sixteen births, one attains this true nature. By practicing the preceding Dharma practices according to this Sutra, one can transcend birth and death, and without going through countless kalpas, one can enter the first Bhumi (stage) after sixteen kalpas. Because the principle of reality expounded in this Sutra has great spiritual efficacy. Hearing this Dharma, etc., one can transcend the boundless kalpas of birth and death. Since this is the case, one can quickly.

證無上菩提。此中所說現在定得金剛等持。於法自在受勝喜樂。後生之障皆不能染不墮惡趣。得金剛性疾得菩提經力故也。

般若理趣分疏卷第二終大正藏第 33 冊 No. 1695 大般若波羅蜜多經般若理趣分述贊

大般若波羅蜜多經般若理趣分述贊卷第三

大慈恩寺沙門　基撰

經曰。爾時世尊復依遍照如來之相。

贊曰。上來第一明實相境法。此下第二寂靜法性現等覺門。即是觀照正智體境前門。真性此明智相。于中亦三。初敘佛說法門之號。此門有二。初明所依如來之相。后陳所說法門之名。此即初也。前門明性。本體之法不說為相。下門是義所以稱相。如來總體別有多能。今依一義即是遍照如來之相。相謂義相相狀。非是分別有相之相。今于無相之法后說義相之相。由一切智一切種智斷惑遊觀二種智故。於一切法皆能了知名為遍照。遍照之智即如來相。今依此體相而說於法門故名為依遍照之相。

經曰。為諸菩薩「宣說般若波羅蜜多一切如來寂靜法性其深理趣」現等覺門。

贊曰。此陳所說法門之名。一切如來寂靜法性甚深理趣者。即前所說實相妙法是一切佛寂靜法性甚深理趣。現等覺門者現謂顯現現前明瞭親證之義。等者遍義覺謂照義。此意即

【現代漢語翻譯】證得無上菩提（supreme enlightenment）。這裡所說的是現在就能獲得金剛等持（Vajra Samadhi），於法自在，享受殊勝的喜樂。後世的業障都不能沾染，不會墮入惡趣。獲得金剛的本性，迅速證得菩提，這是因為般若經的力量。

《般若理趣分疏》卷第二終《大正藏》第33冊 No. 1695 《大般若波羅蜜多經般若理趣分述贊》

《大般若波羅蜜多經般若理趣分述贊》卷第三

大慈恩寺沙門基撰

經文說：『爾時世尊復依遍照如來（Vairocana Tathagata）之相。』

贊文說：上面第一部分闡明了實相之境法。下面第二部分是寂靜法性顯現等覺之門，也就是觀照正智的體境前門。真性在這裡闡明了智相。其中也分為三部分。首先敘述佛說法門的名稱。此門有二部分。首先闡明所依據的如來之相，然後陳述所說法門的名字。這裡就是第一部分。前面闡明了性，本體之法不說為相。下面是義，所以稱之為相。如來總體上有很多不同的能力。現在依據一種意義，就是遍照如來之相。相指的是義相和相狀，不是分別有相之相。現在在無相之法后說義相之相。由於一切智和一切種智斷除疑惑，遊觀二種智慧的緣故，對於一切法都能明瞭知曉，所以名為遍照。遍照的智慧就是如來之相。現在依據這個體相來說法門，所以名為依據遍照之相。

經文說：『為諸菩薩宣說般若波羅蜜多（Prajnaparamita）一切如來寂靜法性其深理趣現等覺門。』

贊文說：這裡陳述所說法門的名字。『一切如來寂靜法性甚深理趣』，就是前面所說的實相妙法，是一切佛寂靜法性甚深理趣。『現等覺門』，現指的是顯現、現前、明瞭、親證的意義。等指的是普遍的意義，覺指的是照耀的意義。這個意思是說

【English Translation】 Attaining Anuttara-Samyak-Sambodhi (supreme enlightenment). What is said here is that one can now attain Vajra Samadhi (Vajra concentration), be free in the Dharma, and enjoy supreme joy and bliss. The hindrances of future lives cannot taint one, and one will not fall into evil realms. One obtains the Vajra nature and quickly attains Bodhi, due to the power of the Prajna Sutra.

End of Scroll 2 of the Commentary on the Meaning of the Prajna Section Taisho Tripitaka Volume 33, No. 1695, Commentary and Praise on the Prajna Section of the Great Prajnaparamita Sutra

Commentary and Praise on the Prajna Section of the Great Prajnaparamita Sutra, Scroll 3

Composed by Shramana Ji of Da Ci'en Monastery

The Sutra says: 'At that time, the World-Honored One again relied on the aspect of Vairocana Tathagata (the all-illuminating Thus Come One).'

The Commentary says: The first part above clarifies the realm of reality. The second part below is the gate of manifesting perfect enlightenment through the tranquil Dharma-nature, which is the front gate of the embodiment of contemplative correct wisdom. True nature here clarifies the aspect of wisdom. Within this, there are also three parts. First, it narrates the name of the Dharma-teaching gate of the Buddha. This gate has two parts. First, it clarifies the aspect of the Tathagata on which it relies, and then it states the name of the Dharma-teaching gate. This is the first part. The previous part clarified the nature; the Dharma of the essence is not spoken of as an aspect. The part below is the meaning, so it is called an aspect. The Tathagata as a whole has many different abilities. Now, relying on one meaning, it is the aspect of Vairocana Tathagata. Aspect refers to the aspect of meaning and the state of appearance; it is not the aspect of distinguishing having aspects. Now, after the Dharma of no-aspect, the aspect of the meaning-aspect is spoken of. Because of the wisdom of all knowledge and all kinds of knowledge, cutting off doubts, and the two kinds of wisdom of wandering and observing, one is able to clearly know all Dharmas, so it is called all-illuminating. The wisdom of all-illumination is the aspect of the Tathagata. Now, relying on this embodiment-aspect to speak of the Dharma-teaching gate, it is called relying on the aspect of all-illumination.

The Sutra says: 'For all Bodhisattvas, he expounds the Prajnaparamita (Perfection of Wisdom), the profound meaning of the tranquil Dharma-nature of all Tathagatas, the gate of manifesting perfect enlightenment.'

The Commentary says: Here it states the name of the Dharma-teaching gate. 'The profound meaning of the tranquil Dharma-nature of all Tathagatas' is the wonderful Dharma of reality spoken of earlier, which is the profound meaning of the tranquil Dharma-nature of all Buddhas. 'The gate of manifesting perfect enlightenment,' 'manifesting' refers to the meaning of appearing, being present, clear, and personally realizing. 'Perfect' refers to the meaning of universality, and 'enlightenment' refers to the meaning of illumination. This means that

顯無分別智明瞭親能遍照法性。現等覺體即無分別智。門者通由入趣之義。以能詮法等為由為通入趣法性。無分別智由此深教等為由能入現等覺故。

經曰。謂金剛平等性「現等覺門以大菩提堅實難壞」如金剛故。

贊曰。此下第二有四門。第一能斷生死性堅實故金剛平等性。現等覺者能破生死。現等之覺猶如金剛。以智所證法性菩提堅牢真實難可破壞若破金剛故。能證智名金剛智。金剛般若名曰金剛義亦同此。以所證如性堅實故能證之智亦如金剛能破生死。

經曰。義平等性「現等覺門以大菩提」其義一故。

贊曰。此即第二觀察所詮智。一切有為無為等義皆悉平等。以法本性真如菩提其義一故性無差別。

經曰。法平等性「現等覺門以大菩提」自性凈故。

贊曰。此即第三觀察能詮智。以所證理大菩提性自性清凈故。于能詮教悟其平等。

經曰。一切法平等性「現等覺門以大菩提於一切法」無分別故。

贊曰。此即第四通證諸法智。一切法者有為無為諸法之中皆現等覺。以法本性于諸法中無有分別故。能證智證諸法時皆亦不分別。故法本性亦性平等。由如空中種種雲霧如屏風上種種像貌。空及屏風並無分別。云及畫像種種相起。

經曰。佛說如是「寂靜

【現代漢語翻譯】現代漢語譯本：顯現無分別智，明瞭而親切地遍照法性（Dharmata，一切事物本來的性質）。現等覺（Abhisambodhi，對實相的直接證悟）的本體就是無分別智。『門』指的是通過它進入或趨向的途徑。以能詮釋佛法的法等作為途徑，是爲了進入和趨向法性。無分別智通過這些深刻的教義等作為途徑，能夠進入現等覺的境界。

經文說：所謂的金剛平等性（Vajra-samata，如金剛般堅不可摧的平等性），『現等覺之門以大菩提（Mahabodhi，偉大的覺悟）堅實難壞』，就像金剛一樣。

讚頌說：下面第二部分有四個門。第一是能斷除生死之性的堅實，所以說是金剛平等性。現等覺能夠破除生死。現等之覺就像金剛一樣。因為智慧所證悟的法性菩提堅固真實，難以破壞，如同破壞金剛一樣。能夠證悟的智慧被稱為金剛智（Vajra-jnana，金剛般的智慧）。金剛般若（Vajra-prajna，金剛般的智慧）也具有相同的含義。因為所證悟的如性（Tathata，真如）堅實，所以能證悟的智慧也像金剛一樣，能夠破除生死。

經文說：義平等性（Artha-samata，意義上的平等性），『現等覺之門以大菩提』，因為其意義是唯一的。

讚頌說：這指的是第二種觀察所詮釋的智慧。一切有為法（Samkhata-dharma，因緣和合而成的法）和無為法（Asamkhata-dharma，非因緣和合而成的法）等的意義都是平等的。因為法的本性真如菩提（Tathata-bodhi，真如的覺悟）的意義是唯一的，所以其性質沒有差別。

經文說：法平等性（Dharma-samata，佛法上的平等性），『現等覺之門以大菩提』，因為其自性是清凈的。

讚頌說：這指的是第三種觀察能詮釋的智慧。因為所證悟的理，即大菩提的自性是清凈的，所以對於能詮釋的教義，也能領悟到其平等性。

經文說：一切法平等性（Sarva-dharma-samata，一切事物上的平等性），『現等覺之門以大菩提於一切法』，因為沒有分別。

讚頌說：這指的是第四種通達證悟諸法的智慧。一切法指的是有為法和無為法等諸法之中，都顯現出等覺。因為法的本性對於諸法沒有分別。能夠證悟的智慧在證悟諸法時，也不會分別。所以法的本性也是平等。就像空中種種雲霧，如同屏風上種種畫像，天空和屏風並沒有分別，而云和畫像則呈現出種種不同的形象。

經文說：佛陀宣說了如此的寂靜

【English Translation】 English version: Manifesting non-conceptual wisdom, clearly and intimately illuminating Dharmata (the true nature of all things). The essence of Abhisambodhi (direct realization of reality) is non-conceptual wisdom. 'Gate' refers to the means by which one enters or approaches. Using the Dharma (teachings) that explain the Dharma as a means is to enter and approach Dharmata. Non-conceptual wisdom, through these profound teachings, etc., as a means, can enter the state of Abhisambodhi.

The sutra says: The so-called Vajra-samata (diamond-like equality), 'the gate of Abhisambodhi is firm and indestructible with Mahabodhi (great enlightenment),' like a diamond.

The praise says: Below, the second part has four gates. The first is the firmness of the nature that can cut off birth and death, so it is called Vajra-samata. Abhisambodhi can break through birth and death. The realization of Abhisambodhi is like a diamond. Because the Dharmata-bodhi (the nature of reality-enlightenment) realized by wisdom is firm and real, difficult to destroy, like destroying a diamond. The wisdom that can realize is called Vajra-jnana (diamond wisdom). Vajra-prajna (diamond wisdom) has the same meaning. Because the Tathata (suchness) realized is firm, the wisdom that can realize is also like a diamond, capable of breaking through birth and death.

The sutra says: Artha-samata (equality of meaning), 'the gate of Abhisambodhi is with Mahabodhi,' because its meaning is one.

The praise says: This refers to the second kind of wisdom that observes what is explained. The meanings of all Samkhata-dharma (conditioned dharmas) and Asamkhata-dharma (unconditioned dharmas), etc., are all equal. Because the nature of Dharma, Tathata-bodhi (suchness-enlightenment), has only one meaning, its nature has no difference.

The sutra says: Dharma-samata (equality of Dharma), 'the gate of Abhisambodhi is with Mahabodhi,' because its self-nature is pure.

The praise says: This refers to the third kind of wisdom that observes what can be explained. Because the principle realized, the self-nature of Mahabodhi, is pure, one can also realize the equality of the teachings that can explain it.

The sutra says: Sarva-dharma-samata (equality of all dharmas), 'the gate of Abhisambodhi is with Mahabodhi in all dharmas,' because there is no discrimination.

The praise says: This refers to the fourth kind of wisdom that thoroughly realizes all dharmas. All dharmas refer to the manifestation of Abhisambodhi in all dharmas such as Samkhata-dharma and Asamkhata-dharma. Because the nature of Dharma has no discrimination in all dharmas. The wisdom that can realize also does not discriminate when realizing all dharmas. Therefore, the nature of Dharma is also equal. Just like various clouds in the sky, like various images on a screen, the sky and the screen have no distinction, while the clouds and images present various different forms.

The sutra says: The Buddha spoke of such stillness

法性般若理趣」現等覺已。

贊曰。自下第三結嘆法德此即結也。

經曰。告金剛手「菩薩等言若有得聞如是四種般若理趣現等覺門信解受持讀誦修習乃至當坐妙菩提座雖造一切極重惡業而能超越一切惡趣疾證無上」正等菩提。

贊曰。此即嘆德。然準經中有十法行。此中但說有六法行。一聞二信解三受持四讀五誦六修習。始從今日於十法行初首行時。乃至未來坐菩提座成佛已來。雖造一切極重惡業謂見中邪見業中意業逆中破和合僧等。雖皆具造由悟解故不為被染。而能超越一切惡趣。由聞經行等大威神力此諸惡業作不增長故不墮於三惡道等。乃至速證無上菩提。計此功德應與前同。但為別贊經之勝用故各別說。

經曰。爾時世尊「復依調伏一切惡法釋迦牟尼」如來之相。

贊曰。自下第二有二段經明行境法。于中有二。初段調伏眾惡普勝法門。由觀實相能伏眾惡。後段平等智印清凈法門。由觀觀照智慧照明。今此初段于中有三。初明所說法門之號。于中有二。初明所依如來之相。此為初也。一切惡法者二障分別因果分別染凈分別悉能除也。釋迦者能義牟尼者寂默義。能調眾惡離諸諠動。諠動之法謂生死法。故名能寂默如來之相。依此調伏一切惡法能寂如來之相說此法門也。

【現代漢語翻譯】現代漢語譯本：『法性般若理趣』的顯現等同於覺悟。

讚頌說：下面第三部分總結讚歎法的功德，這裡是總結。

經文說：佛告金剛手菩薩等人說：『如果有人聽聞這四種般若理趣的顯現等覺之門，並能信解、受持、讀誦、修習，乃至最終坐在菩提樹下成佛，即使造作了一切極重的惡業，也能超越一切惡趣，迅速證得無上正等菩提。』

讚頌說：這是讚歎功德。然而，根據經文中有十種修行方法（十法行）。這裡只說了六種：一、聽聞；二、信解；三、受持；四、讀；五、誦；六、修習。從今天開始，在十法行的最初修行時，乃至未來坐在菩提座上成佛之後，即使造作了一切極重的惡業，如見解上的邪見，行為上的意業，違逆上的破壞僧團和諧等。即使都做了，由於領悟理解的緣故，也不會被污染。而能超越一切惡趣。由於聽聞經文修行等大威神力，這些惡業不會增長，所以不會墮入三惡道等。乃至迅速證得無上菩提。估計這功德應該與前面相同。但爲了分別讚歎經文的殊勝作用，所以分別說明。

經文說：這時，世尊又示現了調伏一切惡法的釋迦牟尼（Śākyamuni，能仁寂默）如來的相。

讚頌說：下面第二部分有兩段經文說明修行的境界和方法。其中有兩部分。第一部分是調伏各種惡行的普遍勝利法門。通過觀察實相，能夠降伏各種惡行。后一部分是平等智印清凈法門。通過觀察觀照的智慧光明。現在這是第一部分，其中有三部分。首先說明所說法門的名稱。其中有兩部分。首先說明所依據的如來的相。這是第一部分。一切惡法是指二障、分別因果、分別染凈，都能去除。釋迦（Śākyamuni）是能的意思，牟尼（Śākyamuni）是寂默的意思。能夠調伏各種惡行，遠離各種喧鬧動亂。喧鬧動亂的法是指生死法。所以名為能寂默如來的相。依據這調伏一切惡法能寂如來的相來說明這個法門。

【English Translation】 English version: 『The manifestation of the principle of Dharma-nature Prajñā (法性般若, wisdom of the nature of reality) is equivalent to enlightenment.』

The praise says: The third part below concludes and praises the merits of the Dharma; this is the conclusion.

The sutra says: The Buddha told Vajrapāṇi (金剛手, Diamond Hand) Bodhisattva and others, 『If there are those who hear this door of the manifestation of enlightenment of the four kinds of Prajñā principles, and can believe, understand, receive, uphold, read, recite, and practice it, and even sit under the Bodhi tree and attain Buddhahood, even if they have committed all extremely heavy evil deeds, they can transcend all evil destinies and quickly attain unsurpassed』 perfect enlightenment (正等菩提, samyak-saṃbodhi).』

The praise says: This is praising the merits. However, according to the sutra, there are ten practices (十法行, daśa dharma-caryā). Here, only six are mentioned: 1. Hearing; 2. Believing and understanding; 3. Receiving and upholding; 4. Reading; 5. Reciting; 6. Practicing. Starting from today, at the beginning of the ten practices, and even in the future, after sitting on the Bodhi seat and attaining Buddhahood, even if one has committed all extremely heavy evil deeds, such as wrong views in views, intentional karma in actions, and breaking the harmony of the Sangha (僧伽, monastic community) in transgressions. Even if all these have been committed, because of understanding and comprehension, one will not be defiled. And one can transcend all evil destinies. Due to the great power of hearing the sutra and practicing, these evil deeds will not increase, so one will not fall into the three evil paths, etc. And one will quickly attain unsurpassed Bodhi. It is estimated that this merit should be the same as before. But in order to separately praise the excellent function of the sutra, it is explained separately.

The sutra says: At this time, the World Honored One again manifested the form of Śākyamuni (釋迦牟尼, the capable and silent one) Tathāgata (如來, Thus Come One), who subdues all evil dharmas.

The praise says: The second part below has two sections explaining the realm and method of practice. Among them, there are two parts. The first part is the universally victorious Dharma gate for subduing various evil deeds. By observing the true nature, one can subdue various evil deeds. The latter part is the pure Dharma gate of the Sameness Wisdom Seal. By observing the illuminating light of contemplative wisdom. Now this is the first part, which has three parts. First, explain the name of the Dharma gate being taught. Among them, there are two parts. First, explain the form of the Tathagata on which it is based. This is the first part. All evil dharmas refer to the two obscurations, distinguishing causes and effects, and distinguishing defilement and purity, all of which can be removed. Śākya (釋迦) means capable, and Muni (牟尼) means silent. Able to subdue various evil deeds and be far away from all noisy disturbances. The dharmas of noisy disturbances refer to the dharmas of birth and death. Therefore, it is called the form of the capable and silent Tathagata. Based on this form of the capable and silent Tathagata who subdues all evil dharmas, this Dharma gate is explained.

經曰。為諸菩薩「宣說般若波羅蜜多攝受一切法平等性甚深理趣」普勝法門。

贊曰。此陳所說法門之名。攝受一切法平等性者謂攝一切染凈因果皆入平等性法界中。由此故能普勝眾惡由此法門名普勝法。

經曰。謂貪慾性「無戲論故嗔恚性亦無戲論嗔恚性無戲論故愚癡性亦無戲論愚癡性無戲論故猶預性亦無戲論猶預性無戲論故諸見性亦無戲論諸見性無戲論故」憍慢性亦無戲論。

贊曰。此下第二正說法門于中有三。初別說生死惑業苦法性無戲論。次陳諸染凈法性無戲論。后說般若亦無戲論結歸深趣。初中復三。一明煩惱性無戲論二明業三明果。煩惱中有二。初明根本后明隨惑。此根本也。根本有六由此為本一切煩惱皆得生長。謂貪慾性。無戲論者謂染妄法性即真如。真如之法體無戲論。戲論者謂分別相名言相尋思相。由戲論故執著染凈有所分別。分別故生死生。知無戲論染凈亡。染凈亡性無分別。無分別故生死滅故能除惡。下皆準知。初三三毒。猶預者疑。諸見謂五見即耶推度。憍謂憍逸。慢謂七慢恃已陵人名之為慢。此六根本真如本性。性無戲論性無戲論故能離分別。契此本性離分別無戲論一切惡法悉能降伏。

經曰。憍慢性無戲論故「諸纏性亦無戲論諸纏性無戲論故」煩惱垢性亦無戲

【現代漢語翻譯】現代漢語譯本：經文說：爲了各位菩薩，『宣說般若波羅蜜多（智慧到彼岸）攝受一切法平等性甚深理趣』的普勝法門。

贊文說：這裡陳述所說法門的名字。『攝受一切法平等性』是指攝受一切染污和清凈的因果，都進入平等性的法界中。因此，這個法門能夠普遍戰勝各種惡行，所以稱為普勝法。

經文說：所謂的貪慾的本性『沒有戲論，所以嗔恚的本性也沒有戲論；嗔恚的本性沒有戲論，所以愚癡的本性也沒有戲論；愚癡的本性沒有戲論，所以猶豫的本性也沒有戲論；猶豫的本性沒有戲論，所以各種見解的本性也沒有戲論；各種見解的本性沒有戲論，所以』驕慢的本性也沒有戲論。

贊文說：下面第二部分正式闡述法門，其中分為三個部分。首先分別說明生死、迷惑、業和苦的法性沒有戲論。其次陳述各種染污和清凈的法性沒有戲論。最後說明般若（智慧）也沒有戲論，總結歸於甚深的理趣。在第一部分中又分為三個部分：一是說明煩惱的本性沒有戲論，二是說明業，三是說明果。在煩惱中又分為兩個部分：一是說明根本煩惱，二是說明隨煩惱。這裡說的是根本煩惱。根本煩惱有六種，一切煩惱都由此為根本而生長。所謂的貪慾的本性沒有戲論，是指染污虛妄的法性就是真如（事物的真實如是）。真如的法體沒有戲論。戲論是指分別相、名言相、尋思相。由於戲論，所以執著染污和清凈，有所分別。因為分別，所以產生生死。知道沒有戲論，染污和清凈就消失。染污和清凈消失，本性就沒有分別。沒有分別，生死就滅亡，所以能夠消除惡行。下面的內容都可以參照理解。最初三個是三毒（貪嗔癡）。猶豫是指疑惑。各種見解是指五見（身見、邊見、邪見、見取見、戒禁取見），也就是耶推度。驕是指驕逸。慢是指七慢（慢、過慢、慢過慢、我慢、增上慢、卑劣慢、邪慢），憑藉自己而輕視別人，稱之為慢。這六種根本煩惱的真如本性，沒有戲論，因為沒有戲論，所以能夠遠離分別。契合這種本性，遠離分別，沒有戲論，一切惡法都能夠降伏。

經文說：驕慢的本性沒有戲論，所以『各種纏縛的本性也沒有戲論，各種纏縛的本性沒有戲論，所以』煩惱垢的本性也沒有戲論。

【English Translation】 English version: The sutra says: 'For all Bodhisattvas, to expound the Prajna Paramita (Perfection of Wisdom) that encompasses all dharmas, the profound principle of equality,' the all-victorious Dharma gate.

The commentary says: This states the name of the Dharma gate being taught. 'Encompassing the equality of all dharmas' means encompassing all defiled and pure causes and effects, all entering into the Dharma realm of equality. Therefore, this Dharma gate can universally overcome all evils, hence it is called the all-victorious Dharma.

The sutra says: The nature of greed 'is without elaboration, therefore the nature of hatred is also without elaboration; the nature of hatred is without elaboration, therefore the nature of delusion is also without elaboration; the nature of delusion is without elaboration, therefore the nature of doubt is also without elaboration; the nature of doubt is without elaboration, therefore the nature of all views is also without elaboration; the nature of all views is without elaboration, therefore' the nature of arrogance is also without elaboration.

The commentary says: The second part below formally explains the Dharma gate, which is divided into three parts. First, it separately explains that the Dharma nature of birth, death, delusion, karma, and suffering is without elaboration. Second, it states that the nature of all defiled and pure dharmas is without elaboration. Finally, it explains that Prajna (wisdom) is also without elaboration, concluding with the profound principle. The first part is further divided into three parts: first, it explains that the nature of afflictions is without elaboration; second, it explains karma; and third, it explains the result. Afflictions are divided into two parts: first, it explains the root afflictions; and second, it explains the secondary afflictions. This refers to the root afflictions. There are six root afflictions, from which all afflictions grow. The so-called nature of greed being without elaboration means that the defiled and illusory Dharma nature is precisely Suchness (the true nature of things). The Dharma body of Suchness is without elaboration. Elaboration refers to the aspects of discrimination, the aspects of names and words, and the aspects of contemplation. Because of elaboration, one clings to defilement and purity, making distinctions. Because of distinctions, birth and death arise. Knowing that there is no elaboration, defilement and purity disappear. When defilement and purity disappear, the nature is without discrimination. Without discrimination, birth and death cease, therefore one can eliminate evil deeds. The following can be understood in the same way. The first three are the three poisons (greed, hatred, and delusion). Doubt refers to hesitation. All views refer to the five views (belief in a self, belief in extremes, belief in false views, belief in clinging to views, belief in clinging to precepts), which are also inferences. Arrogance refers to pride. Conceit refers to the seven conceits (conceit, excessive conceit, conceit beyond conceit, ego-conceit, increased conceit, inferior conceit, false conceit), relying on oneself and belittling others, which is called conceit. The Suchness nature of these six root afflictions is without elaboration, and because it is without elaboration, one can be free from discrimination. Being in accordance with this nature, being free from discrimination, and being without elaboration, all evil dharmas can be subdued.

The sutra says: The nature of arrogance is without elaboration, therefore 'the nature of all entanglements is also without elaboration, the nature of all entanglements is without elaboration, therefore' the nature of defilement of afflictions is also without elaboration.

論。

贊曰。此明隨惑。纏謂數數增盛現前纏繞於心故名纏也。此有八種謂惛沉睡眠于止為障。掉舉惡作于舉為障。嫉慳于舍為障。無慚無愧於戒為障故但立八。垢有六種謂害恨惱及諂誑憍。垢穢眾生故名為垢。此六相粗毀責之甚立以垢名。

經曰。煩惱垢性「無戲論故諸惡業性亦無戲論諸惡業性無戲論故諸果報性」亦無戲論。

贊曰。上惑無戲論業果亦復然。總名生死法性無戲論。證此無戲論故離生死一切惡法。

經曰。諸果報性「無戲論故雜染法性亦無戲論雜染法性無戲論故清凈法性亦無戲論清凈法性無戲論故一切法性」亦無戲論。

贊曰。此第二明諸染凈法性無戲論。雜染者總攝一切有漏法盡與染雜故。清凈者總攝一切無漏法盡。一切法者總攝一切有漏無漏有為無為生死有情。先染后凈先別後總。義次第故。

經曰。一切法性「無戲論故當知般若波羅蜜多」亦無戲論。

贊曰。由所觀境性無戲論能觀之智亦無戲論。如實知故。由此境智悉無戲論故離生死一切分別。降伏一切惡法皆盡。

經曰。佛說如是「調伏眾惡般若理趣」普勝法已。

贊曰。自下第三嘆此經德意此結前已。

經曰。告金剛手「菩薩等言若有得聞如是般若波羅蜜多甚深理趣信解

【現代漢語翻譯】現代漢語譯本論。

贊曰：此說明隨煩惱。『纏』指的是數數增盛，現前纏繞於心，所以叫做『纏』。這種『纏』有八種，即惛沉、睡眠，對修止禪定是障礙；掉舉、惡作，對修觀是障礙；嫉妒、慳吝，對佈施是障礙；無慚、無愧，對持戒是障礙，所以隻立這八種。『垢』有六種，即害、恨、惱以及諂、誑、憍。『垢』會玷污眾生，所以叫做『垢』。這六種相粗顯，容易受到毀責，所以用『垢』來命名。

經曰：煩惱垢性『無戲論，所以諸惡業性也無戲論，諸惡業性無戲論，所以諸果報性』也無戲論。

贊曰：上面的煩惱無戲論，業和果也同樣如此。總的來說，生死之法的自性是無戲論的。證悟這無戲論的道理，就能脫離生死和一切惡法。

經曰：諸果報性『無戲論，所以雜染法性也無戲論，雜染法性無戲論，所以清凈法性也無戲論，清凈法性無戲論，所以一切法性』也無戲論。

贊曰：這第二點說明各種染污和清凈之法的自性是無戲論的。『雜染』總括了一切有漏之法，都與染污混合在一起。『清凈』總括了一切無漏之法。『一切法』總括了一切有漏無漏、有為無為、生死和有情。先說染污后說清凈，先分別后總括，這是義理上的次第。

經曰：一切法性『無戲論，所以應當知道般若波羅蜜多（prajna-paramita，智慧到彼岸）』也無戲論。

贊曰：由於所觀的境界自性是無戲論的，能觀的智慧也同樣是無戲論的，因為如實地瞭解了實相。因此，境界和智慧都是無戲論的，所以能脫離生死和一切分別，降伏一切惡法，使之完全斷盡。

經曰：佛陀宣說了這樣『調伏眾惡的般若理趣』，是普遍殊勝之法。

贊曰：下面第三點是讚歎此經的功德，這裡是總結前面的內容。

經曰：告訴金剛手（Vajrapani，執金剛菩薩）菩薩等人說：如果有人聽聞了這樣般若波羅蜜多（prajna-paramita，智慧到彼岸）甚深理趣，能夠信解

【English Translation】 English version Treatise.

Commentary: This explains the accompanying afflictions. 'Entanglement' (纏, chán) refers to the frequent increase and present entanglement in the mind, hence the name 'entanglement'. There are eight types of these 'entanglements', namely: lethargy and sleep, which are obstacles to calming meditation; agitation and regret, which are obstacles to insight meditation; jealousy and stinginess, which are obstacles to generosity; and shamelessness and lack of remorse, which are obstacles to moral discipline. Therefore, only these eight are established. There are six types of 'defilements' (垢, gòu), namely: harming, resentment, vexation, flattery, deceit, and arrogance. 'Defilements' pollute sentient beings, hence the name 'defilements'. These six characteristics are coarse and easily subject to criticism, so they are named 'defilements'.

Sutra: The nature of afflictive defilements is 'without conceptual proliferation (無戲論, wú xì lùn), therefore the nature of all evil actions is also without conceptual proliferation; because the nature of all evil actions is without conceptual proliferation, the nature of all resultant retributions' is also without conceptual proliferation'.

Commentary: The afflictions above are without conceptual proliferation, and so are actions and their results. In general, the nature of the law of birth and death is without conceptual proliferation. Realizing this truth of non-conceptual proliferation allows one to escape birth, death, and all evil dharmas.

Sutra: Because the nature of all resultant retributions is 'without conceptual proliferation, the nature of defiled dharmas is also without conceptual proliferation; because the nature of defiled dharmas is without conceptual proliferation, the nature of pure dharmas is also without conceptual proliferation; because the nature of pure dharmas is without conceptual proliferation, the nature of all dharmas' is also without conceptual proliferation'.

Commentary: This second point explains that the nature of various defiled and pure dharmas is without conceptual proliferation. 'Defiled' (雜染, zá rǎn) encompasses all conditioned dharmas, which are mixed with defilement. 'Pure' (清凈, qīng jìng) encompasses all unconditioned dharmas. 'All dharmas' (一切法, yī qiè fǎ) encompasses all conditioned and unconditioned, created and uncreated, birth and death, and sentient beings. First, defilement is mentioned, then purity; first, differentiation, then totality. This is the order of meaning.

Sutra: Because the nature of all dharmas is 'without conceptual proliferation, know that Prajna-paramita (般若波羅蜜多, bō rě bō luó mì duō, Perfection of Wisdom)' is also without conceptual proliferation'.

Commentary: Because the nature of the observed object is without conceptual proliferation, the wisdom that observes is also without conceptual proliferation, because it truly knows reality. Therefore, both the object and the wisdom are without conceptual proliferation, allowing one to escape birth, death, and all discriminations, and to subdue all evil dharmas, causing them to be completely extinguished.

Sutra: The Buddha spoke of such 'Prajna's (般若, bō rě) rationale for subduing all evils', which is a universally supreme dharma.

Commentary: The third point below praises the merit of this sutra, summarizing the previous content.

Sutra: He told Vajrapani (金剛手, jīn gāng shǒu, the Bodhisattva holding the vajra) Bodhisattva and others: 'If anyone hears such a profound rationale of Prajna-paramita (般若波羅蜜多, bō rě bō luó mì duō, Perfection of Wisdom) and can believe and understand'

受持讀誦修習假使殺害三界所攝一切有情而不由斯墮于地獄傍生鬼界以能調伏一切煩惱及隨煩惱」惡業等故。

贊曰。以經威力能調眾惡故是殺罪並得銷除。由悟法性起斯勝行故此大罪不招惡果。以經威力善能調伏一切煩惱及隨煩惱惡業等故。設有是罪不招惡果。相縛縛眾生亦由粗重縛善。后雙修止觀方乃俱解脫。一切惡業從煩惱生一切煩惱從分別起。今離戲論斷諸分別。分別既盡惑業亦亡。故此大罪聞經信解定得消滅。

經曰。常生善趣「受勝妙樂修諸菩薩摩訶薩行疾證無上」正等菩提。

贊曰。上能除惡下能攝善。于中二果。一世間果二出世果。

經曰。爾時世尊「復依性凈如來之相為諸菩薩宣說般若波羅蜜多一切法平等性觀自在妙智印甚深理趣」清凈法門。

贊曰。此第四段由觀觀照智慧照明。以顯行境界。文中有三並同前解。由能觀智證會諸法本性清凈故分別相智皆離之名為性凈今名得清凈。一切法平等性者即是真如觀自在悲行也。妙智印者智行也。又此觀自在即妙智印印一切法平等故。余文可知。

經曰。謂一切貪慾「本性清凈極照明故能令世間嗔恚清凈一切嗔恚本性清凈極照明故能令世間愚癡清凈一切愚癡本性清凈極照明故能令世間疑惑清凈一切疑惑本性清凈極照

【現代漢語翻譯】現代漢語譯本：受持、讀誦、修習此經，即使殺害了三界（欲界、色界、無色界）所攝的一切有情眾生，也不會因此墮入地獄、傍生（畜生）、鬼界，因為此經能夠調伏一切煩惱及隨煩惱，以及惡業等。

讚頌說：憑藉經文的威力，能夠調伏各種惡行，因此即使犯下殺罪也能得以消除。由於領悟了法性，從而發起殊勝的修行，因此這種大罪不會招致惡果。憑藉經文的威力，能夠很好地調伏一切煩惱及隨煩惱等惡業，所以即使有這樣的罪過也不會招致惡果。被現象束縛的眾生，也被粗重的煩惱所束縛，只有在之後同時修習止（禪定）和觀（智慧），才能一起解脫。一切惡業都從煩惱產生，一切煩惱都從分別念產生。現在遠離戲論，斷除各種分別念。分別念既然斷盡，迷惑和業障也就會消亡。因此，這種大罪，聽聞經文並相信理解，必定能夠消滅。

經文說：常常生於善趣，享受殊勝美妙的快樂，修習各種菩薩摩訶薩（偉大的菩薩）的行持，迅速證得無上正等菩提（最高的覺悟）。

讚頌說：上面能夠消除惡業，下面能夠攝取善業。其中有兩種果報：一是世間的果報，二是出世間的果報。

經文說：這時，世尊又依據性凈如來（本性清凈的如來）的相，為諸位菩薩宣說般若波羅蜜多（通過智慧到達彼岸）一切法平等性觀自在（觀察一切法平等本性的觀自在菩薩）妙智印（不可思議的智慧印記）甚深理趣（極其深奧的道理）清凈法門。

讚頌說：這第四段是通過觀照智慧來照明，以此來顯現行持的境界。文中有三層含義，與前面相同。由於能觀的智慧證悟諸法的本性清凈，所以分別相的智慧都遠離了，這叫做性凈，現在叫做得到清凈。一切法平等性，就是真如，觀自在就是悲行。妙智印就是智行。而且，這個觀自在就是妙智印，印證一切法平等。其餘的文字可以理解。

經文說：所謂一切貪慾，本性清凈，極其光明，所以能夠使世間的嗔恚清凈；一切嗔恚，本性清凈，極其光明，所以能夠使世間的愚癡清凈；一切愚癡，本性清凈，極其光明，所以能夠使世間的疑惑清凈；一切疑惑，本性清凈，極其光明

【English Translation】 English version: 'Holding, reciting, and practicing this sutra, even if one were to kill all sentient beings encompassed by the three realms (Desire Realm, Form Realm, Formless Realm), one would not fall into hell, the realm of animals, or the realm of ghosts because this sutra can subdue all afflictions and secondary afflictions, as well as evil karma, etc.'

The praise says: 'By the power of the sutra, one can subdue all evils, so even the sin of killing can be eliminated. Because of realizing the nature of Dharma, one initiates supreme practice, so this great sin does not bring about evil consequences. By the power of the sutra, one can well subdue all afflictions and secondary afflictions, as well as evil karma, etc., so even if there is such a sin, it will not bring about evil consequences. Sentient beings bound by phenomena are also bound by heavy afflictions. Only by simultaneously practicing cessation (samatha) and insight (vipassana) later can they be liberated together. All evil karma arises from afflictions, and all afflictions arise from discrimination. Now, by being free from conceptual proliferation, one cuts off all discrimination. Since discrimination is exhausted, delusion and karma will also perish. Therefore, this great sin, upon hearing the sutra and believing and understanding it, will surely be eliminated.'

The sutra says: 'One will always be born in good realms, enjoying supreme and wonderful happiness, practicing the conduct of all Bodhisattva Mahasattvas (great Bodhisattvas), and quickly attain unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi).'

The praise says: 'Above, it can eliminate evil karma; below, it can gather good karma. Among them, there are two kinds of fruits: one is the worldly fruit, and the other is the transcendental fruit.'

The sutra says: 'At that time, the World Honored One, again relying on the aspect of the Self-Nature Pure Tathagata (the Thus Come One whose nature is pure), for all the Bodhisattvas, expounded the Prajna Paramita (Perfection of Wisdom), the Equality of All Dharmas, the Avalokiteshvara (the Bodhisattva who contemplates the sounds of the world) Wonderful Wisdom Seal (the seal of inconceivable wisdom), the Profound Meaning (the extremely profound principle), and the Pure Dharma Gate.'

The praise says: 'This fourth section uses the illumination of contemplative wisdom to reveal the realm of practice. There are three meanings in the text, the same as before. Because the wisdom of contemplation realizes the pure nature of all dharmas, the wisdom of discriminating characteristics is all abandoned, which is called Self-Nature Pure, now called attaining purity. The Equality of All Dharmas is Suchness, and Avalokiteshvara is compassionate practice. The Wonderful Wisdom Seal is the practice of wisdom. Moreover, this Avalokiteshvara is the Wonderful Wisdom Seal, sealing the equality of all dharmas. The remaining text can be understood.'

The sutra says: 'That is to say, all greed is pure in its original nature and extremely illuminating, so it can purify the hatred of the world; all hatred is pure in its original nature and extremely illuminating, so it can purify the ignorance of the world; all ignorance is pure in its original nature and extremely illuminating, so it can purify the doubt of the world; all doubt is pure in its original nature and extremely illuminating.'

明故能令世間見趣清凈一切見趣本性清凈極照明故能令世間」憍慢清凈。

贊曰。此文有三同前文說。前文是境此文是智。照明前故。謂于貪慾本性真如清凈境中極照明故。能照明者即是智。以貪慾為本生於嗔等故。

經曰。一切憍慢「本性清凈極照明故能令世間纏結清凈一切纏結本性清凈極照明故能令世間」垢穢清凈。

述曰。此明於隨煩惱本性清凈極照明也。纏垢等義並如前解。所言結者即是九結。謂愛．恚．慢．無明．見取．疑．嫉．慳．結。結是結縛。能和合苦難可解故名之為結。

經曰。一切垢穢「本性清凈極照明故能令世間惡法清凈一切惡法本性清凈極照明故能令世間」生死清凈。

贊曰。上明惑此明業果。以生死業逼迫果業故名惡法。言生死者謂異熟果即前惡業所招苦果。

經曰。一切生死「本性清凈極照明故能令世間」諸法清凈。

贊曰。世間諸法即雜染法總攝有漏。自下第二總攝諸法。

經曰。以一切法「本性清凈極照明故能令世間」有情清凈。

贊曰。由有漏法成有情故。故有漏后明其有情。

經曰。一切有情「本性清凈極照明故能令世間」一切智清凈。

贊曰。出世間中一切智為本。舉此攝余清凈法盡。三乘總觀諸無我

【現代漢語翻譯】現代漢語譯本『明』（Vidya）故能令世間見趣（drsti-gati）清凈，一切見趣本性清凈，極照明故能令世間『憍慢』（māna）清凈。

贊曰：此文有三，同前文說。前文是境，此文是智。照明前故，謂于貪慾（rāga）本性真如清凈境中極照明故。能照明者即是智，以貪慾為本生於嗔等故。

經曰：一切憍慢『本性清凈』，極照明故能令世間纏結（paryavasthāna）清凈，一切纏結本性清凈，極照明故能令世間『垢穢』（malā）清凈。

述曰：此明於隨煩惱（upakleśa）本性清凈極照明也。纏垢等義並如前解。所言結者即是九結，謂愛（rāga）、恚（dvesa）、慢（māna）、無明（avidyā）、見取（drstiparāmarsa）、疑（vicikitsā）、嫉（īrsyā）、慳（mātsarya）、結（bandhana）。結是結縛，能和合苦難可解故名之為結。

經曰：一切垢穢『本性清凈』，極照明故能令世間惡法（pāpakarma）清凈，一切惡法本性清凈，極照明故能令世間『生死』（samsāra）清凈。

贊曰：上明惑，此明業果。以生死業逼迫果業故名惡法。言生死者謂異熟果（vipākaphala），即前惡業所招苦果。

經曰：一切生死『本性清凈』，極照明故能令世間『諸法』（dharma）清凈。

贊曰：世間諸法即雜染法（samklista-dharma），總攝有漏（sāsrava）。自下第二總攝諸法。

經曰：以一切法『本性清凈』，極照明故能令世間『有情』（sattva）清凈。

贊曰：由有漏法成有情故，故有漏后明其有情。

經曰：一切有情『本性清凈』，極照明故能令世間『一切智』（sarvajñāna）清凈。

贊曰：出世間中一切智為本，舉此攝余清凈法盡。三乘總觀諸無我

【English Translation】 English version 『Vidya』 (明, Knowledge) thus enables the purification of the world's views and inclinations (drsti-gati), all views and inclinations are inherently pure, and because of extreme illumination, it enables the purification of the world's 『conceit』 (māna).

Commentary: This passage has three points, similar to the previous one. The previous passage was about the object, this passage is about wisdom. It illuminates the former, meaning that it extremely illuminates the inherently pure realm of true suchness (tathatā) of greed (rāga). That which can illuminate is wisdom, because greed is the origin of anger and so on.

Sutra: All conceit is 『inherently pure,』 and because of extreme illumination, it enables the purification of the world's entanglements (paryavasthāna), all entanglements are inherently pure, and because of extreme illumination, it enables the purification of the world's 『defilements』 (malā).

Explanation: This explains that the inherent nature of the secondary afflictions (upakleśa) is pure and extremely illuminated. The meanings of entanglement and defilement are as explained before. The term 『knots』 refers to the nine knots, namely attachment (rāga), aversion (dvesa), conceit (māna), ignorance (avidyā), clinging to views (drstiparāmarsa), doubt (vicikitsā), jealousy (īrsyā), stinginess (mātsarya), and knots (bandhana). Knots are bonds, which combine suffering and are difficult to untie, hence the name 『knots.』

Sutra: All defilements are 『inherently pure,』 and because of extreme illumination, it enables the purification of the world's evil deeds (pāpakarma), all evil deeds are inherently pure, and because of extreme illumination, it enables the purification of the world's 『samsara』 (samsāra).

Commentary: The above explains delusion, this explains karmic results. Because the karma of samsara compels the karma of results, it is called evil deeds. Samsara refers to the ripened fruit (vipākaphala), which is the suffering result caused by previous evil deeds.

Sutra: All samsara is 『inherently pure,』 and because of extreme illumination, it enables the purification of the world's 『dharmas』 (dharma).

Commentary: The dharmas of the world are impure dharmas (samklista-dharma), which encompass all that is with outflows (sāsrava). The second part below encompasses all dharmas.

Sutra: Because all dharmas are 『inherently pure,』 and because of extreme illumination, it enables the purification of the world's 『sentient beings』 (sattva).

Commentary: Because sentient beings are formed by dharmas with outflows, sentient beings are explained after that which has outflows.

Sutra: All sentient beings are 『inherently pure,』 and because of extreme illumination, it enables the purification of the world's 『omniscience』 (sarvajñāna).

Commentary: Among the supramundane, omniscience is the foundation. By mentioning this, all other pure dharmas are included. The three vehicles universally contemplate all non-self.

智名一切智。

經曰。以一切智「本性清凈極照明故能令世間甚深般若波羅蜜多」最勝清凈。

贊曰。此即第三般若清凈。由能照明一切法性本性清凈故能觀智最勝清凈。與所緣境極相應故。

經曰。佛說如是「平等智印般若理趣」清凈法已。

贊曰。自下第三文陳經勝德。平等智印者謂一切法性無戲論。能觀之智名平等智印。

經曰。告金剛手「菩薩等言若有得聞如是般若波羅蜜多清凈理趣信解受持讀誦修習雖住一切貪嗔癡等客塵煩惱垢穢聚中而猶蓮華不為一切客塵垢穢」過失所染。

贊曰。由能觀智觀染凈法本性清凈故住煩惱不為染污。悟本性故此說離過。

經曰。常能修習「菩薩勝行疾證無上」正等菩提。

贊曰。此釋得善果。由起法行悟于真智故常修習菩薩勝行。乃至終后疾證菩提。

經曰。爾時世尊「復依一切三界勝主」如來之相。

贊曰。明境六中自下第三有二段經明果法境。於二段中初段法王灌頂智藏法門。顯由二行得財位果。後段如來智印金剛法門。顯由二行得自體果。今此初段于中有三準前應釋。初標所說法門號中文復有二。初明所依如來之相。后明所說法門之名。此即初也。三界之宅擾攘無安。煩惱蟲獸諸苦惱火無量逼切。種種

【現代漢語翻譯】現代漢語譯本智名一切智（Sarvajna）：

經文說：『因為一切智的本性清凈且極度光明，所以能使世間甚深的般若波羅蜜多』最為殊勝清凈。

贊文說：這即是第三種般若清凈。由於能夠照亮一切法的本性清凈，所以能觀之智最為殊勝清凈，與所緣之境極其相應。

經文說：佛陀宣說了這樣『平等智印的般若理趣』清凈之法后。

贊文說：從下面第三段文字開始陳述經文殊勝的功德。『平等智印』指的是一切法的本性沒有虛妄戲論。能觀的智慧名為平等智印。

經文說：告訴金剛手（Vajrapani）菩薩等人說：『如果有人聽聞了這樣的般若波羅蜜多清凈理趣，並能信解、受持、讀誦、修習，即使身處在一切貪、嗔、癡等客塵煩惱垢穢的聚集之中，也像蓮花一樣，不會被一切客塵垢穢』的過失所染污。

贊文說：由於能觀之智觀察到染污和清凈之法的本性都是清凈的，所以即使身處煩惱之中也不會被染污。因為領悟了本性，所以這裡說的是遠離過失。

經文說：常常能夠修習『菩薩殊勝的行持，迅速證得無上』正等菩提（Anuttara-samyak-sambodhi）。

贊文說：這是解釋獲得善果。由於發起法行，領悟了真實的智慧，所以常常修習菩薩殊勝的行持，乃至最終迅速證得菩提。

經文說：這時，世尊『又依於一切三界殊勝之主』如來（Tathagata）的相。

贊文說：闡明境界六個方面中，從下面第三個方面開始有兩段經文闡明果法之境。在這兩段經文中，第一段是法王灌頂智藏法門，顯示了通過兩種修行可以獲得財富和地位的果報。后一段是如來智印金剛法門，顯示了通過兩種修行可以獲得自體之果。現在這是第一段，其中有三個部分，按照前面的方式來解釋。首先標明所說法門的名稱，其中又分為兩個部分。首先闡明所依的如來之相，然後闡明所說法門的名稱。這即是第一個部分。三界如同房屋，充滿擾攘不安。煩惱如同蟲獸，諸多的痛苦如同火焰，無量無邊地逼迫著。

【English Translation】 English version Jnana called Sarvajna (All-Knowing Wisdom):

The sutra says: 'Because the nature of Sarvajna is pure and extremely illuminating, it can make the profound Prajnaparamita (Perfection of Wisdom) in the world' most supreme and pure.

The commentary says: This is the third kind of Prajna purity. Because it can illuminate the pure nature of all dharmas, the wisdom of observation is most supreme and pure, and it is extremely corresponding to the object of perception.

The sutra says: After the Buddha spoke of such 'Prajna principle of the Samata-jnana-mudra (seal of equal wisdom)' pure Dharma.

The commentary says: From the third section below, the sutra's excellent merits are stated. 'Samata-jnana-mudra' refers to the nature of all dharmas being without false discriminations. The wisdom of observation is called Samata-jnana-mudra.

The sutra says: Telling Vajrapani (Diamond Hand) Bodhisattva and others: 'If someone hears such Prajnaparamita pure principle, and can believe, understand, receive, uphold, read, recite, and practice it, even if they dwell in the midst of all greed, anger, ignorance, and other defilements of afflictions, they are like a lotus flower, not defiled by the faults of all defilements'.

The commentary says: Because the wisdom of observation observes that the nature of defiled and pure dharmas is pure, even if one dwells in afflictions, one will not be defiled. Because one has realized the nature, this speaks of being free from faults.

The sutra says: Constantly able to practice 'the Bodhisattva's supreme conduct, quickly attaining the unsurpassed' Anuttara-samyak-sambodhi (perfect enlightenment).

The commentary says: This explains the attainment of good results. Because one initiates Dharma practice and realizes true wisdom, one constantly practices the Bodhisattva's supreme conduct, and eventually quickly attains Bodhi.

The sutra says: At this time, the World Honored One 'again relied on the form of the Tathagata (Thus Come One), the supreme lord of all three realms'.

The commentary says: Clarifying the six aspects of the realm, from the third aspect below, there are two sections of sutras clarifying the realm of resultant Dharma. In these two sections, the first section is the Dharma-king Abhisheka Jnana-garbha (wisdom treasury) Dharma-door, showing that through two practices, one can obtain the results of wealth and status. The latter section is the Tathagata Jnana-mudra Vajra Dharma-door, showing that through two practices, one can obtain the result of self-nature. Now this is the first section, which has three parts, to be explained according to the previous method. First, indicate the name of the Dharma-door being spoken, which is further divided into two parts. First, clarify the form of the Tathagata on which it relies, and then clarify the name of the Dharma-door being spoken. This is the first part. The three realms are like a house, full of disturbance and unrest. Afflictions are like insects and beasts, and many sufferings are like flames, boundlessly oppressing.

驚怖令有情等危難並生。由佛世尊如大長者憐愍諸子方便拔濟故佛世尊稱三界主。佛為法王故言勝主。依此尊位以說法門。

經曰。為諸菩薩「宣說般若波羅蜜多一切如來和合灌頂甚深理趣」智藏法門。

贊曰。此明所說法門之號。至第十地將受如來法王位時。一切十方如來和合咸灌其頂。如剎帝利受王位法。今此菩薩受佛尊位以何法水灌灑其頂令作吉祥。謂一切佛智慧法水有殊勝智。出生諸德含容諸德譬如於藏。以此智水灌菩薩頂令無始來二障垢盡一切如來吉祥功德皆悉圓滿。今說此法令依趣入。是故稱門。

經曰。謂以世間「灌頂位施當得三界法王位果以出世間無上義施當得一切希愿滿足以出世間無上法施於一切法當得自在若以世間財食等施當得一切身語心樂若以種種財法等施能令佈施波羅蜜多」速得圓滿。

贊曰。自下第二正顯所說法門。六度不同隨成六段。施中有五一位施二義施三法施四財施五總無畏施。其實五施一一併得多果。此中且說五相似果。若舍榮貴位而修正法當得成佛為三界法王。由施義味順於理故當來希愿悉皆滿足。因以法施當能達解一切佛法。財食因施充益三業。故於當來得樂三業。若以種種財法等施者謂以財法攝取眾生令其無畏名無畏施。菩提心經說。願行財施要

【現代漢語翻譯】現代漢語譯本：驚怖令有情（sattva）等遭受危難並由此而生。由於佛世尊如同偉大的長者憐憫自己的孩子們，用方便之法來救拔他們，所以佛世尊被稱為三界（Trailokya）之主。佛是法王（Dharmaraja），因此被稱為勝主。依靠這個尊貴的地位來宣說法門。

經文說：為諸菩薩『宣說般若波羅蜜多（Prajnaparamita）一切如來和合灌頂甚深理趣』智藏法門。

贊文說：這說明所說法門的名稱。當菩薩到達第十地（Dashabala-bhumi），將要接受如來（Tathagata）法王之位時，一切十方如來共同灌頂。如同剎帝利（Kshatriya）接受王位之法。現在這位菩薩接受佛的尊位，用什麼法水來灌灑他的頭頂，使之吉祥呢？那就是一切佛的智慧法水，具有殊勝的智慧，出生各種功德，包含各種功德，譬如寶藏。用這種智慧之水灌注菩薩的頭頂，使他從無始以來所積累的兩種障礙（二障）的污垢全部消除，一切如來的吉祥功德都圓滿。現在宣說這個法，是爲了依此趣入。因此稱為門。

經文說：如果以世間的『灌頂位施，應當得到三界法王位的果報；以出世間的無上義施，應當得到一切希望願望的滿足；以出世間的無上法施，對於一切法應當得到自在；如果以世間的財食等施，應當得到一切身語心的快樂；如果以種種財法等施，能令佈施波羅蜜多（Dānapāramitā）』迅速得到圓滿。

贊文說：下面第二部分正式闡明所說的法門。六度（六波羅蜜，Six Pāramitās）不同，因此形成六段。佈施中有五種：一位施，二義施，三法施，四財施，五總無畏施。實際上五種佈施每一種都能得到多種果報。這裡且說五種相似的果報。如果捨棄榮華富貴之位而修正法，應當能夠成佛，成為三界法王。因為佈施義味順應真理，所以當來的希望願望都能夠滿足。因為以法佈施，當能通達理解一切佛法。財食的佈施能夠充實三業（身語意），所以在將來能夠得到快樂的三業。如果以種種財法等佈施，就是用財法來攝取眾生，使他們沒有畏懼，這叫做無畏施。《菩提心經》說，願行財施重要。

【English Translation】 English version: Fear and terror cause sentient beings (sattva) to experience danger and suffering. Because the Buddha World-Honored One, like a great elder, compassionately rescues his children with skillful means, the Buddha World-Honored One is called the Lord of the Three Realms (Trailokya). The Buddha is the Dharma King (Dharmaraja), hence called the Supreme Lord. Relying on this honored position, he expounds the Dharma.

The Sutra says: 'For all Bodhisattvas, he proclaims the profound principle of Prajnaparamita (Prajnaparamita), the combined empowerment of all Tathagatas,' the Dharma gate of the Treasury of Wisdom.

The Commentary says: This clarifies the name of the Dharma gate being expounded. When a Bodhisattva reaches the Tenth Ground (Dashabala-bhumi) and is about to receive the Dharma King position of the Tathagata (Tathagata), all Tathagatas from the ten directions jointly perform the empowerment. This is like the method by which a Kshatriya (Kshatriya) receives the kingship. Now, this Bodhisattva receives the honored position of the Buddha. What Dharma water is used to sprinkle upon his head to bring auspiciousness? It is the wisdom Dharma water of all Buddhas, possessing supreme wisdom, giving rise to all virtues, and containing all virtues, like a treasury. Using this wisdom water to empower the Bodhisattva's head eliminates all the defilements of the two obscurations (two obscurations) accumulated since beginningless time, and all the auspicious merits of all Tathagatas are completely fulfilled. Now, this Dharma is expounded so that one can enter into it. Therefore, it is called a gate.

The Sutra says: 'If one gives the empowerment position of the world, one should obtain the fruit of the Dharma King position of the Three Realms; if one gives the unsurpassed gift of meaning of the world-transcending, one should obtain the fulfillment of all hopes and wishes; if one gives the unsurpassed Dharma gift of the world-transcending, one should obtain freedom over all Dharmas; if one gives worldly wealth, food, and other gifts, one should obtain all happiness of body, speech, and mind; if one gives various wealth and Dharma gifts, one can enable the Dana Paramita (Dānapāramitā) to quickly attain perfection.'

The Commentary says: The second part below formally elucidates the Dharma gate being expounded. The Six Perfections (Six Pāramitās) are different, thus forming six sections. There are five types of giving: first, giving of position; second, giving of meaning; third, giving of Dharma; fourth, giving of wealth; and fifth, giving of general fearlessness. In reality, each of the five types of giving can obtain multiple fruits. Here, we will discuss five similar fruits. If one abandons the position of glory and wealth and cultivates the correct Dharma, one should be able to attain Buddhahood and become the Dharma King of the Three Realms. Because giving the taste of meaning accords with the truth, all future hopes and wishes can be fulfilled. Because of giving the Dharma, one should be able to understand all Buddhist teachings. Giving wealth and food enriches the three karmas (body, speech, and mind), so in the future, one can obtain the happiness of the three karmas. If one gives various wealth and Dharma gifts, it means using wealth and Dharma to gather sentient beings and make them fearless, which is called the giving of fearlessness. The Bodhicitta Sutra says that the vow, practice, and wealth giving are important.

有五種。一至心二信心三隨時四自手五如法。如有頌言施者殊勝信等具足。恭敬應時自手施等。又有頌言利他加行於有情不簡有力及無力。於一切時一切施隨力所能廣說法饒益。不應施有五。非理財不應施不凈故酒及毒不應施亂生故。罝羅機網不應施惱生故。刀杖弓箭不應施害生故。音樂女色不應施壞凈心故。施有五利一常近賢聖二眾生樂見三入眾宗敬四好名流佈五作菩提因。無著菩薩說。謂修六種意樂一廣大二長時三歡喜四荷恩五大志六純善。於此六中起三作意。一愛重二隨喜三欣樂。聞此六種但當能起一念信心。尚能發生無量福聚諸惡業障亦當銷滅。何況菩薩。

經曰。受持種種「清凈禁戒能令凈戒波羅蜜多速得圓滿於一切事修學安忍能令安忍波羅蜜多速得圓滿於一切時修習精進能令精進波羅蜜多速得圓滿於一切境修行靜慮能令靜慮波羅蜜多速得圓滿於一切法常修妙慧能令般若波羅蜜多」速得圓滿。

贊曰。三種戒法皆能圓滿。草結鵝珠而能不壞。三戒非一故言種種。事事能忍一切時能勤無懈疲故。於一切境能靜慮無散亂心故。於一切法修慧皆能簡擇故。行此六度得六果報。一富貴二大生三大朋屬四大業成就五無惱縛垢六達五明。能作義利如攝大乘廣說其相。

經曰。佛說如是「灌頂法門般若

【現代漢語翻譯】現代漢語譯本：有五種施捨的方式。一是至誠之心，二是信心，三是隨時施捨，四是親手施捨，五是如法施捨。如有頌詞說：『施捨者殊勝，信心等具足，恭敬應時，自手施等。』又有頌詞說：『利益他人，增加修行，對於有情眾生不分有力或無力，在一切時，一切施捨，隨自己的能力，廣泛說法饒益。』有五種不應該施捨的東西。不合理的財物不應該施捨，因為不乾淨；酒和毒藥不應該施捨，因為會使人神志錯亂；罝（jū）羅（luó）機網（捕鳥獸的工具）不應該施捨，因為會使眾生受惱；刀杖弓箭不應該施捨，因為會造成傷害；音樂女色不應該施捨，因為會破壞清凈心。施捨有五種利益：一是常接近賢聖，二是眾生樂於見到，三是進入大眾受人尊敬，四是好名聲流傳，五是作為菩提（bodhi，覺悟）之因。無著（Asanga）菩薩說，要修習六種意樂：一是廣大，二是長時，三是歡喜，四是荷恩，五是大志，六是純善。在這六種意樂中，生起三種作意：一是愛重，二是隨喜，三是欣樂。聽聞這六種意樂，即使只能生起一念信心，尚且能發生無量福德，諸惡業障也會消滅，何況是菩薩呢？經中說：『受持種種清凈禁戒，能令凈戒波羅蜜多（Śīla pāramitā，持戒到彼岸）迅速圓滿；在一切事上修學安忍，能令安忍波羅蜜多（Kṣānti pāramitā，忍辱到彼岸）迅速圓滿；在一切時修習精進，能令精進波羅蜜多（Vīrya pāramitā，精進到彼岸）迅速圓滿；在一切境界中修行靜慮，能令靜慮波羅蜜多（Dhyāna pāramitā，禪定到彼岸）迅速圓滿；在一切法中常修妙慧，能令般若波羅蜜多（Prajñā pāramitā，智慧到彼岸）迅速圓滿。』讚頌說：三種戒法都能圓滿，如同用草結的鵝卵石，雖然是假的，但能保持不壞。三戒不是單一的，所以說是種種。事事都能忍耐，一切時都能勤奮不懈怠，因此能安忍。在一切境界中都能靜慮，沒有散亂心，因此能禪定。在一切法中修習智慧，都能簡擇，因此有智慧。修行這六度（六波羅蜜），能得到六種果報：一是富貴，二是大福報，三是大批眷屬，四大事業成就，五沒有煩惱束縛，六通達五明。能作種種利益，如《攝大乘論》中廣說其相。經中說，佛說這樣的『灌頂法門般若（Prajñā，智慧）』

【English Translation】 English version: There are five kinds of giving. First, giving with a sincere mind; second, giving with faith; third, giving at any time; fourth, giving with one's own hands; and fifth, giving according to the Dharma. As a verse says: 'The giver is supreme, possessing faith and so on, respectful, timely, giving with one's own hands, and so on.' Another verse says: 'Benefiting others, increasing practice, not distinguishing between the powerful and the powerless among sentient beings, at all times, in all giving, according to one's ability, widely expounding the Dharma for their benefit.' There are five things that should not be given. Unreasonable wealth should not be given because it is impure; alcohol and poison should not be given because they cause confusion; snares and nets (tools for catching birds and animals) should not be given because they cause suffering; knives, staffs, bows, and arrows should not be given because they cause harm; music and women should not be given because they corrupt the pure mind. Giving has five benefits: first, constantly being near the virtuous and wise; second, being seen with joy by sentient beings; third, entering the assembly and being respected; fourth, having a good reputation spread; and fifth, acting as a cause for Bodhi (bodhi, enlightenment). Asanga Bodhisattva said that one should cultivate six kinds of intention: first, vastness; second, longevity; third, joy; fourth, gratitude; fifth, great aspiration; and sixth, pure goodness. Within these six intentions, generate three kinds of mental activity: first, love and respect; second, rejoicing; and third, delight. Hearing these six intentions, even if one can only generate a single thought of faith, it can still produce immeasurable merit, and all evil karmic obstacles will be eliminated, let alone a Bodhisattva. The Sutra says: 'Upholding various pure precepts can quickly perfect the Śīla pāramitā (Śīla pāramitā, perfection of morality); learning to be patient in all matters can quickly perfect the Kṣānti pāramitā (Kṣānti pāramitā, perfection of patience); practicing diligence at all times can quickly perfect the Vīrya pāramitā (Vīrya pāramitā, perfection of vigor); cultivating meditative concentration in all realms can quickly perfect the Dhyāna pāramitā (Dhyāna pāramitā, perfection of meditation); constantly cultivating wonderful wisdom in all dharmas can quickly perfect the Prajñā pāramitā (Prajñā pāramitā, perfection of wisdom).' The praise says: All three kinds of precepts can be perfected, like an egg made of grass, it can remain unbroken. The three precepts are not singular, so they are called various. Being able to endure in all matters, being diligent and unremitting at all times, therefore one can be patient. Being able to meditate in all realms, without a scattered mind, therefore one can meditate. Cultivating wisdom in all dharmas, being able to discern, therefore one has wisdom. Practicing these six perfections (six pāramitās) can obtain six kinds of results: first, wealth and nobility; second, great fortune; third, a large retinue; fourth, great undertakings accomplished; fifth, no afflictions or bonds; and sixth, mastery of the five sciences. One can create various benefits, as extensively explained in the Mahāyānasaṃgraha. The Sutra says, the Buddha spoke of such a 'Prajñā (Prajñā, wisdom) empowerment method.'

理趣智藏法已告金剛手菩薩等言若有得聞如是灌頂甚深理趣智藏法門信解受持讀誦修習速能滿足諸菩薩行疾證無上」正等菩提。

贊曰。由聞六度菩薩行成。所求菩提亦能速得。

經曰。爾時世尊「復依一切如來智印持一切佛秘密法門如來之相為諸菩薩宣說般若波羅蜜多一切如來住持智印甚深理趣」金剛法門。

贊曰。此第二段如來智印金剛法門。顯由二行得自體果。文有三等並同前釋。此即第一標所說法門之號。以妙智印任持一切佛甚深法。佛甚深法體性難知名為秘密。以一智印持諸佛法一切佛法併入此故名為任持。今說此法令勤趣入故名為門。以能破壞一切生死智體堅實故名金剛。

經曰。謂具攝受「一切如來金剛身印當證一切如來法身若具攝受一切如來金剛語印於一切法」當得自在。

贊曰。由在因中別行如來三業因印得果之時得如金剛法身等果。

經曰。若具攝受「一切如來金剛心印於一切定當得自在若具攝受一切如來金剛智印能得最上妙身語心猶若金剛」無動無壞。

贊曰。由在因中具行三業金剛智印得果之時能得最上妙身語心。謂如金剛不為耶友所動不為生死所壞。此中意說。別行三業殊勝之因別得三果。具行三業所有勝因總得一果。三業堅實猶如金剛不可

【現代漢語翻譯】現代漢語譯本：理趣智藏法已經告訴金剛手菩薩（Vajrapani Bodhisattva，佛教中的一位重要菩薩，象徵著力量和保護）等人，如果有人能夠聽聞如此灌頂甚深的理趣智藏法門，並且信解、受持、讀誦、修習，就能迅速圓滿諸菩薩行，快速證得無上正等菩提（Anuttara-samyak-sambodhi，佛教中的最高覺悟）。

讚頌說：通過聽聞六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）可以成就菩薩行，所求的菩提也能迅速獲得。

經文說：這時，世尊（Lord Buddha）又依於一切如來智印（Jnana-mudra，智慧的印記）持一切佛秘密法門如來之相，為諸菩薩宣說般若波羅蜜多（Prajnaparamita，智慧的完美）一切如來住持智印甚深理趣金剛法門。

讚頌說：這第二段是如來智印金剛法門，顯示通過兩種修行可以獲得自體果。文有三種含義，與前面解釋相同。這是第一種，標明所說法門的名稱。以妙智印任持一切佛甚深法。佛甚深法體性難以知曉，所以稱為秘密。以一個智印持諸佛法，一切佛法都歸入其中，所以名為任持。現在宣說此法，令勤奮趣入，所以稱為門。因為能夠破壞一切生死，智體堅實，所以名為金剛。

經文說：所謂具足攝受一切如來金剛身印（Vajra-kaya-mudra，金剛身的印記），當證得一切如來法身（Dharmakaya，佛的法身）；如果具足攝受一切如來金剛語印（Vajra-vak-mudra，金剛語的印記），對於一切法當得自在。

讚頌說：因為在因地中分別修行如來三業（身、語、意）的因印，在果地時就能得到如金剛法身等果。

經文說：如果具足攝受一切如來金剛心印（Vajra-citta-mudra，金剛心的印記），對於一切禪定當得自在；如果具足攝受一切如來金剛智印（Vajra-jnana-mudra，金剛智的印記），能得到最上妙的身語心，猶如金剛，無動無壞。

讚頌說：因為在因地中具足修行三業金剛智印，在果地時就能得到最上妙的身語心。就像金剛一樣，不為邪友所動搖，不為生死所破壞。這裡的意思是說，分別修行三業殊勝之因，分別得到三種果報；具足修行三業所有殊勝之因，總能得到一種果報。三業堅實，猶如金剛，不可摧毀。

【English Translation】 English version: The 'Secret Treasury of Principles' has been told to Vajrapani Bodhisattva (Vajrapani Bodhisattva, an important Bodhisattva in Buddhism, symbolizing power and protection) and others that if anyone can hear such a profound 'Secret Treasury of Principles' Dharma gate, and with faith understand, receive, uphold, read, recite, and practice it, they can quickly fulfill all Bodhisattva practices and swiftly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the highest enlightenment in Buddhism).

The praise says: By hearing the Six Perfections (Six Perfections, generosity, morality, patience, diligence, concentration, wisdom), the Bodhisattva path is accomplished, and the sought-after Bodhi can also be quickly attained.

The sutra says: At that time, the World Honored One (Lord Buddha) again relied on the Jnana-mudra (Jnana-mudra, the seal of wisdom) of all Tathagatas (Tathagatas, 'Thus Come Ones', Buddhas) to uphold all the secret Dharma gates of the Buddhas, the form of the Tathagatas, and for the Bodhisattvas expounded the Prajnaparamita (Prajnaparamita, the perfection of wisdom), the profound principles of the Vajra Dharma gate of the Jnana-mudra upheld by all Tathagatas.

The praise says: This second section is the Vajra Dharma gate of the Jnana-mudra of the Tathagatas, showing that the self-nature fruit can be obtained through two practices. The text has three meanings, the same as explained before. This is the first, marking the name of the Dharma gate being taught. With the wonderful Jnana-mudra, uphold all the profound Dharma of the Buddhas. The essence of the profound Dharma of the Buddhas is difficult to know, so it is called secret. With one Jnana-mudra upholding all the Dharma of the Buddhas, all the Dharma of the Buddhas is included in it, so it is called upholding. Now, this Dharma is spoken to encourage diligent entry, so it is called a gate. Because it can destroy all birth and death, and the essence of wisdom is solid, it is called Vajra (diamond).

The sutra says: That is, possessing and embracing the Vajra-kaya-mudra (Vajra-kaya-mudra, the seal of the diamond body) of all Tathagatas, one will attain the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) of all Tathagatas; if one possesses and embraces the Vajra-vak-mudra (Vajra-vak-mudra, the seal of the diamond speech) of all Tathagatas, one will attain freedom over all Dharmas.

The praise says: Because in the causal stage, one separately practices the causal seals of the three karmas (body, speech, and mind) of the Tathagatas, one will obtain fruits such as the Vajra Dharmakaya in the fruition stage.

The sutra says: If one possesses and embraces the Vajra-citta-mudra (Vajra-citta-mudra, the seal of the diamond mind) of all Tathagatas, one will attain freedom over all samadhi (Samadhi, meditative absorption); if one possesses and embraces the Vajra-jnana-mudra (Vajra-jnana-mudra, the seal of the diamond wisdom) of all Tathagatas, one can obtain the supreme and wonderful body, speech, and mind, like Vajra, unmoving and indestructible.

The praise says: Because in the causal stage, one fully practices the Vajra-jnana-mudra of the three karmas, one can obtain the supreme and wonderful body, speech, and mind in the fruition stage. Like Vajra, it is not moved by evil friends and not destroyed by birth and death. The meaning here is that separately practicing the superior causes of the three karmas separately obtains three fruits; fully practicing all the superior causes of the three karmas totally obtains one fruit. The three karmas are solid, like Vajra, indestructible.

動壞。

經曰。佛說如是「如來智印般若理趣金剛法已告金剛手菩薩等言若有得聞如是智印甚深理趣金剛法門信解受持讀誦修習一切事業皆能成辦常與一切勝事和合所欲修行一切勝智諸勝福業」皆速圓滿。

贊曰。自下第三嘆此經德。一切事業皆得成辨者謂諸無罪順理善事。常與一切勝事和合者現在後生常與勝事和合相應。衰減等事皆悉遠離所修福慧皆速圓滿。此說因位所得勝利。

經曰。當得最勝「凈身語心猶若金剛不可破壞疾證無上」正等菩提。

贊曰。此說未來所得果位殊勝妙果。

經曰。爾時世尊「復依一切無戲論法如來之相為諸菩薩宣說般若波羅蜜多甚深理趣」輪字法門。

贊曰。上六段經明勝境訖。次有六段當明勝行。復分為三。初二段顯依實相斷修之相。次二段顯依觀照修斷之相。后二段顯依二法遍修之相。就初二段顯依實相斷修相中有二。初離諸戲論輪字法門。由觀真如斷分別故。后入廣大輪平等性門。由觀平等修證真故。此下初段文勢有三。初標所說法門之號。中復分為二。初辨所依如來之相。真如法性離諸分別離言說道故。無戲論即是依於法身之相。輪字法門者輪有二義。一週圓義二摧壞義。由觀真如性無戲論遍一切法故名周圓。由觀此故離分別執摧壞生

【現代漢語翻譯】現代漢語譯本：

動壞。

經文說：佛陀宣講了這樣的『如來智印般若理趣金剛法』后，告訴金剛手菩薩（Vajrapani Bodhisattva，佛教中的一位重要菩薩，象徵力量和保護）等人說：『如果有人能夠聽聞到這樣具有智慧印記的甚深理趣金剛法門，並能信解、受持、讀誦、修習，那麼一切事業都能夠成功，常常與一切殊勝的事情和諧相處，所希望修行的所有殊勝智慧和各種殊勝的福德事業』，都能夠迅速圓滿。

讚頌說：下面第三部分讚歎這部經的功德。『一切事業皆得成辦』，指的是所有沒有罪過、順應道理的善良事情。『常與一切勝事和合』，指的是現在和未來都常常與殊勝的事情和諧相應。衰減等事情都完全遠離，所修的福德和智慧都迅速圓滿。這裡說的是在因位上所得到的勝利。

經文說：應當獲得最殊勝的『清凈身語意，猶如金剛一般不可破壞，迅速證得無上』正等菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛教的最高覺悟）。

讚頌說：這裡說的是未來所得到的果位，是殊勝美妙的果報。

經文說：當時世尊『又依據一切無戲論法如來之相，為諸菩薩宣說般若波羅蜜多甚深理趣』輪字法門。

讚頌說：上面六段經文闡明了殊勝的境界完畢。接下來有六段經文將要闡明殊勝的修行。又分為三部分。最初兩段經文顯示依據實相斷除和修行的狀態。接著兩段經文顯示依據觀照修習和斷除的狀態。最後兩段經文顯示依據兩種方法普遍修習的狀態。就最初兩段經文顯示依據實相斷除和修行的狀態來說，其中有兩點。首先是遠離各種戲論的輪字法門。由於觀察真如（Tathata，事物的真實本性）而斷除分別。然後是進入廣大的輪平等性門。由於觀察平等而修證真如的緣故。這下面是第一段，文勢有三個方面。首先標明所說法門的名稱。中間又分為兩部分。首先辨別所依據的如來之相。真如法性遠離各種分別，遠離言語說道的緣故。無戲論就是依據於法身（Dharmakaya，佛的法性之身）之相。輪字法門，輪有兩種含義。一是周圓的含義，二是摧毀的含義。由於觀察真如的自性沒有戲論而遍及一切法，所以叫做周圓。由於觀察這個的緣故，遠離分別執著，摧毀生

【English Translation】 English version:

Dong Huai.

The sutra says: After the Buddha spoke of such 'Tathagata Wisdom Seal Prajna Principle Profound Vajra Dharma,' he told Vajrapani Bodhisattva (Vajrapani Bodhisattva, an important bodhisattva in Buddhism, symbolizing power and protection) and others, 'If anyone can hear such a profound Vajra Dharma gate with the seal of wisdom, and can believe, understand, receive, uphold, read, recite, and practice it, then all undertakings will be successful, and they will always be in harmony with all auspicious things. All the supreme wisdom and various supreme meritorious deeds that they wish to cultivate' will be quickly fulfilled.

The praise says: The third part below praises the merits of this sutra. 'All undertakings will be accomplished' refers to all virtuous deeds that are without sin and in accordance with reason. 'Always in harmony with all auspicious things' refers to being constantly in harmony and corresponding with auspicious things in the present and future lives. Matters such as decline are completely avoided, and the merits and wisdom cultivated are quickly fulfilled. This speaks of the victories gained in the causal stage.

The sutra says: One should attain the most supreme 'pure body, speech, and mind, as indestructible as a vajra, and quickly attain unsurpassed' Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest enlightenment in Buddhism).

The praise says: This speaks of the future fruit position, which is a supreme and wonderful reward.

The sutra says: At that time, the World Honored One 'again, based on the Tathagata's aspect of all non-conceptual dharmas, expounded to the bodhisattvas the profound principle of Prajna Paramita,' the Wheel-Character Dharma Gate.

The praise says: The above six sections of the sutra have clarified the supreme realm. The following six sections will clarify the supreme practice. It is further divided into three parts. The first two sections show the state of cutting off and cultivating based on the real aspect. The next two sections show the state of cultivating and cutting off based on contemplation. The last two sections show the state of universally cultivating based on the two methods. Regarding the first two sections showing the state of cutting off and cultivating based on the real aspect, there are two points. First is the Wheel-Character Dharma Gate that is free from all conceptual play. Because of observing Suchness (Tathata, the true nature of things), discrimination is cut off. Then there is entering the vast Wheel Equality Gate. Because of observing equality, true Suchness is cultivated and realized. Below is the first section, and the textual momentum has three aspects. First, the name of the Dharma Gate being spoken is indicated. In the middle, it is further divided into two parts. First, the aspect of the Tathagata on which it is based is distinguished. The nature of Suchness is free from all discrimination and free from verbal expression. Non-conceptual play is based on the aspect of the Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha). The Wheel-Character Dharma Gate, the wheel has two meanings. One is the meaning of completeness, and the other is the meaning of destruction. Because observing the nature of Suchness is without conceptual play and pervades all dharmas, it is called completeness. Because of observing this, discrimination and attachment are abandoned, and birth is destroyed.

死一切執著故名摧壞。詮此輪理所有法門名輪字法。教能詮顯故名為門。由聞此教遂起輪行。起輪行已得輪果得輪果已復為他轉。如是展轉。

經曰。謂一切法「空無自性故一切法無相離眾相故一切法無愿」無所愿故。

贊曰。以下第二正陳所說于中有四。初三解脫門境。遍計所執一切皆空。圓成無相。依他無愿。又此三種皆通三性。又但有二謂妄與真。真妄皆通有三種故。非我有名空。離十名無相。不希名無愿。

經曰。一切法遠離「無所著故一切法寂靜」永寂滅故。

贊曰。此即第二離著離生。

經曰。一切法無常「性常無故一切法無樂非可樂故一切法無我不自在故一切法無凈」離凈相故。

贊曰。此即第三離四倒執。

經曰。一切法不可得「推尋其性不可得故一切法不思議思議其性無所有故一切法無所有眾緣和合假施設故一切法無戲論本性空寂離言說故一切法本性凈甚深般若波羅蜜多」本性凈故。

贊曰。此第四離諸執著也。無如所執有所得故。尋思之心言說之議不可思議故。法假施設無實有故。法性離言無戲論故法性本凈。實相般若本性凈故此既是法性。諸法隨本體故皆是空。

經曰。佛說如是「離諸戲論般若理趣輪字法已告金剛手菩薩等言若有得

【現代漢語翻譯】現代漢語譯本：摧毀一切執著，因此稱為『摧壞』。詮釋此輪之理的所有法門，稱為『輪字法』。教義能夠詮釋顯明，因此稱為『門』。由於聽聞此教義，於是開始輪轉修行。開始輪轉修行之後，獲得輪轉的果報，獲得輪轉的果報之後又為他人轉法輪。像這樣輾轉相傳。

經文說：所謂一切法『空無自性』，因為一切法沒有自性；『一切法無相』，因為遠離各種相；『一切法無愿』，因為沒有什麼可以愿求的。

贊文說：以下第二部分正式陳述所說的內容，其中有四個方面。最初三個是解脫門的境界：遍計所執的一切都是空性的，圓成實性是無相的，依他起性是無愿的。而且這三種性質都貫通於三性（遍計所執性、依他起性、圓成實性）。或者只有兩種，即虛妄和真實。真和妄都貫通於三種性質。非我是有名之空，遠離十種名稱是無相，不希望是無愿。

經文說：一切法遠離『無所著』，因為沒有什麼可以執著；『一切法寂靜』，因為永遠寂滅。

贊文說：這即是第二種，遠離執著，遠離生起。

經文說：一切法『無常』，因為常性本來就沒有；『一切法無樂』，因為不是可以貪圖快樂的；『一切法無我』，因為沒有自在的自體；『一切法無凈』，因為遠離清凈之相。

贊文說：這即是第三種，遠離四種顛倒執著（常、樂、我、凈）。

經文說：一切法『不可得』，因為推求其自性是不可得的；『一切法不思議』，因為思議其自性是空無所有的；『一切法無所有』，因為眾多因緣和合而假立施設；『一切法無戲論』，因為本性空寂，遠離言語；『一切法本性凈，甚深般若波羅蜜多（Prajna Paramita，智慧到彼岸）』，因為本性清凈。

贊文說：這是第四種，遠離各種執著。因為沒有像所執著的那樣有所得。尋思之心，言語的議論，都是不可思議的。法是假立施設的，沒有真實的自體。法性遠離言語，沒有戲論。法性本來清凈。實相般若（Prajna，智慧）的本性是清凈的，既然這是法性，諸法隨順本體，所以都是空性的。

經文說：佛陀說了這樣『遠離各種戲論的般若（Prajna，智慧）理趣輪字法』之後，告訴金剛手菩薩（Vajrapani Bodhisattva）等人說，如果有人能夠得到

【English Translation】 English version: Destroying all attachments is called 'Destruction'. All the Dharma gates that explain the principle of this wheel are called 'Wheel-Character Dharma'. The teachings can explain and reveal, so it is called 'Gate'. Because of hearing these teachings, one begins to turn the wheel of practice. After starting to turn the wheel of practice, one obtains the fruit of turning the wheel. After obtaining the fruit of turning the wheel, one turns the Dharma wheel for others. It is transmitted in this way, one after another.

The Sutra says: So-called all dharmas are 'empty of self-nature' because all dharmas have no self-nature; 'all dharmas are without characteristics' because they are far from all characteristics; 'all dharmas are without wishes' because there is nothing to wish for.

The Commentary says: The following second part formally states what is said, which has four aspects. The first three are the realm of the gates of liberation: everything that is conceptually grasped is empty, the perfectly accomplished nature is without characteristics, and the dependent nature is without wishes. Moreover, these three natures all pervade the three natures (the nature of conceptual grasping, the nature of dependence, and the nature of perfect accomplishment). Or there are only two, namely falsehood and truth. Truth and falsehood both pervade the three natures. Non-self is the emptiness with a name, being apart from the ten names is without characteristics, and not hoping is without wishes.

The Sutra says: All dharmas are far from 'non-attachment' because there is nothing to be attached to; 'all dharmas are tranquil' because they are eternally extinguished.

The Commentary says: This is the second, being apart from attachment and being apart from arising.

The Sutra says: All dharmas are 'impermanent' because permanence originally does not exist; 'all dharmas are without joy' because they are not something to be greedy for pleasure; 'all dharmas are without self' because there is no independent self; 'all dharmas are without purity' because they are far from the aspect of purity.

The Commentary says: This is the third, being apart from the four inverted attachments (permanence, joy, self, and purity).

The Sutra says: All dharmas are 'unattainable' because seeking their nature is unattainable; 'all dharmas are inconceivable' because thinking about their nature is empty and without anything; 'all dharmas are without anything' because they are provisionally established by the aggregation of many causes and conditions; 'all dharmas are without conceptual proliferation' because their original nature is empty and silent, far from words; 'all dharmas are originally pure, profound Prajna Paramita (智慧到彼岸)' because their original nature is pure.

The Commentary says: This is the fourth, being apart from various attachments. Because there is nothing obtained like what is attached to. The mind of seeking and thinking, the discussion of words, are all inconceivable. Dharmas are provisionally established, without a real self. The nature of Dharma is far from words, without conceptual proliferation. The nature of Dharma is originally pure. The original nature of the real aspect Prajna (智慧) is pure. Since this is the nature of Dharma, all dharmas follow the original substance, so they are all empty.

The Sutra says: After the Buddha spoke of this 'Prajna (智慧) principle wheel-character Dharma that is far from various conceptual proliferations', he told Vajrapani Bodhisattva (金剛手菩薩) and others that if someone can obtain

聞此無戲論般若理趣輪字法門信解受持讀誦修習於一切法得無礙智疾證無上」正等菩提。

贊曰。此即第三嘆經勝德達法性空。故於諸法得無礙智。

經曰。爾時世尊「復依一切如來輪攝如來之相為諸菩薩宣說般若波羅蜜多入廣大輪甚深理趣」平等性門。

贊曰。此即第二入廣大輪平等性門。由觀平等修證真故。于中有三此標所說法門之名。前明輪字未明攝法。今明諸法皆真所攝。圓滿周備離執著故。此遍滿故名為廣大。無法不攝故名平等。諸法本體故名為性。

經曰。謂入金剛「平等效能入一切如來性輪故入義平等效能入一切菩薩性輪故入法平等效能入一切」法性輪故。

贊曰。自下第二正陳所說于中有三。初別明性輪后總明性輪。別明性輪中有三。初明聖者性輪二明法性輪三明有情性輪。初中有三。初明佛性輪。法身本效能破生死堅實難壞如金剛故。菩薩之法依教所詮以行修證故。義平等名菩薩性。佛亦應是義平等性。以離能詮堅實之義別名金剛不名為義。菩薩證此未得金剛圓滿法性。但立義名。其二能詮總名為法。法謂教法。欲顯所詮因果勝法能詮之教並攝入於法性輪故。隨順說別性並即真。

經曰。入蘊平等性「能入一切蘊性輪故入處平等效能入一切處性輪故入界平等

【現代漢語翻譯】現代漢語譯本：聽聞此無戲論的般若理趣輪字法門，如果能信解、受持、讀誦、修習，對於一切法就能獲得無礙的智慧，迅速證得無上正等正覺（Anuttara-samyak-sambodhi，無上、正確且圓滿的覺悟）。

讚頌說：這即是第三個讚歎此經殊勝功德，通達諸法性空的道理。因此對於一切法都能獲得無礙的智慧。

經文說：這時，世尊又『依一切如來輪所攝的如來之相，為諸菩薩宣說般若波羅蜜多入廣大輪甚深理趣』平等性門。

讚頌說：這即是第二個入廣大輪平等性門。由於觀察平等而修證真如的緣故。其中有三點，這是標明所說法門的名字。前面說明輪字，但未說明所攝之法。現在說明諸法都是真如所攝。圓滿周備，遠離執著的緣故。此法遍滿一切處，所以名為廣大。沒有哪種法不被攝入，所以名為平等。諸法的本體，所以名為性。

經文說：所謂入金剛『平等效能進入一切如來性輪，所以入義平等效能進入一切菩薩性輪，所以入法平等效能進入一切』法性輪。

讚頌說：從下面開始是第二個正式陳述所說的內容，其中有三點。首先分別說明性輪，然後總括說明性輪。分別說明性輪中有三點。首先說明聖者性輪，第二說明法性輪，第三說明有情性輪。首先說明聖者性輪中有三點。首先說明佛性輪。法身（Dharmakaya，佛的法性之身）的本體效能破除生死，堅實難以破壞，如同金剛（Vajra，一種堅硬的寶石或武器）一般。菩薩（Bodhisattva，為利益眾生而發願成佛的人）的法依教義所詮釋，以修行來證悟，所以義平等名為菩薩性。佛也應該是義平等性。因為遠離能詮釋的堅實之義，所以特別稱為金剛，不稱為義。菩薩證悟此理，但未得到金剛圓滿的法性。只是建立義名。其次，能詮釋的總稱為法。法指的是教法。想要顯示所詮釋的因果殊勝之法和能詮釋的教義都攝入於法性輪中。隨順說別性並即是真如。

經文說：入蘊平等性『能進入一切蘊性輪，所以入處平等效能進入一切處性輪，所以入界平等

【English Translation】 English version: Hearing this non-dualistic Prajna Paramita (Perfection of Wisdom) Wheel of Letters Dharma, if one can believe, understand, receive, uphold, read, recite, practice, and cultivate it, one will obtain unobstructed wisdom regarding all dharmas (phenomena) and quickly attain Anuttara-samyak-sambodhi (unsurpassed, perfectly complete enlightenment).

The praise says: This is the third praise of the sutra's excellent virtues, understanding the emptiness of the nature of all dharmas. Therefore, one obtains unobstructed wisdom regarding all dharmas.

The sutra says: At that time, the World Honored One 'again, relying on the aspect of the Tathagata (Buddha) contained within the wheel of all Tathagatas, for the sake of all Bodhisattvas (enlightenment beings), expounded the Prajna Paramita entering the vast wheel of profound principle' the gate of equality.

The praise says: This is the second entering the vast wheel of the gate of equality. Because of observing equality and cultivating and realizing truth. Within this, there are three points; this is marking the name of the Dharma door being spoken. The previous explanation of the wheel of letters did not clarify the dharmas contained. Now it clarifies that all dharmas are contained within truth. Complete and thorough, free from attachments. This Dharma pervades all places, therefore it is called vast. There is no dharma that is not contained, therefore it is called equality. The essence of all dharmas, therefore it is called nature.

The sutra says: So-called entering the Vajra (diamond) 'equality nature can enter the nature wheel of all Tathagatas, therefore entering the meaning equality nature can enter the nature wheel of all Bodhisattvas, therefore entering the Dharma equality nature can enter all' Dharma nature wheels.

The praise says: From below begins the second formal statement of what is being said, within which there are three points. First, separately explain the nature wheel, then generally explain the nature wheel. Separately explaining the nature wheel has three points. First, explain the nature wheel of the sages, second, explain the Dharma nature wheel, and third, explain the nature wheel of sentient beings. First, explain the nature wheel of the sages, within which there are three points. First, explain the Buddha nature wheel. The essence of the Dharmakaya (Dharma body) can destroy birth and death, is solid and difficult to break, like a Vajra. The Dharma of the Bodhisattva relies on the teachings explained, and is realized through practice, therefore the equality of meaning is called the Bodhisattva nature. The Buddha should also be the equality nature of meaning. Because it is apart from the solid meaning that can be explained, it is especially called Vajra, not called meaning. The Bodhisattva realizes this, but has not obtained the complete Dharma nature of the Vajra. Only the name of meaning is established. Secondly, that which can be explained is generally called Dharma. Dharma refers to the teaching Dharma. Wanting to reveal that the excellent Dharma of cause and effect that is explained and the teachings that can be explained are all contained within the Dharma nature wheel. Following along with saying that the separate nature is identical to true thusness.

The sutra says: Entering the equality nature of the skandhas (aggregates) 'can enter the nature wheel of all skandhas, therefore entering the equality nature of the sense bases can enter the nature wheel of all sense bases, therefore entering the equality of the realms

效能入一切」界性輪故。

贊曰。自下第二明法性輪于中有三。初別法次通法后位法。別法中有七。此初三科也。義別說三體真法性。

經曰。入諦平等性「能入一切諦性輪故入緣起平等效能入一切緣起性輪故入寶平等效能入一切寶性輪故入食平等效能入一切」食性輪故。

贊曰。此四別法。諦謂四諦。緣起有十二寶謂三寶食謂四食。謂段觸思及與識食香味觸三名為段食。觸謂觸數第六識俱。思謂思數即第六俱。識謂識蘊即唯第八。隨緣說四攝歸法性。

經曰。入善法平等性「能入一切善法性輪故。入非善法平等性。能入一切非善法性輪故。入有記法平等性。能入一切有記法性輪故。入無記法平等性。能入一切無記法性輪故。入有漏法平等性。能入一切有漏法性輪故。入無漏法平等性。能入一切無漏法性輪故。入有為法平等性。能入一切有為法性輪故。入無為法平等性。能入一切無為法性輪故。入世間法平等性。能入一切世間法性輪故。入出世間法平等性。能入一切」出世間法性輪故。

贊曰。此即第二明諸通法入法性輪于中有五。其義如文。此五通在人法二種。

經曰。入異生法「平等效能入一切異生法性輪故入聲聞法平等效能入一切聲聞法性輪故入獨覺法平等效能入一切獨

【現代漢語翻譯】現代漢語譯本：『效能入一切』是由於『界性輪』的緣故。

贊曰：從下面開始第二部分闡明『法性輪』，其中有三個方面。首先是『別法』，其次是『通法』，最後是『位法』。在『別法』中又有七個方面，這裡是最初的三個方面。意義上區分了三種『體真法性』。

經曰：『入諦平等性』，是因為『能入一切諦性輪』的緣故；『入緣起平等性』，是因為『能入一切緣起性輪』的緣故；『入寶平等性』，是因為『能入一切寶性輪』的緣故；『入食平等性』，是因為『能入一切食性輪』的緣故。

贊曰：這是四個『別法』。『諦』指的是四諦（苦、集、滅、道）；『緣起』有十二緣起；『寶』指的是三寶（佛、法、僧）；『食』指的是四食（段食、觸食、思食、識食）。所謂『段食』，是指香味觸三種；『觸』指的是觸數，與第六識（意識）共同生起；『思』指的是思數，也與第六識共同生起；『識』指的是識蘊，也就是第八識（阿賴耶識）。隨順因緣而說四食，最終都歸於法性。

經曰：『入善法平等性』，是因為『能入一切善法性輪』的緣故；『入非善法平等性』，是因為『能入一切非善法性輪』的緣故；『入有記法平等性』，是因為『能入一切有記法性輪』的緣故；『入無記法平等性』，是因為『能入一切無記法性輪』的緣故；『入有漏法平等性』，是因為『能入一切有漏法性輪』的緣故；『入無漏法平等性』，是因為『能入一切無漏法性輪』的緣故；『入有為法平等性』，是因為『能入一切有為法性輪』的緣故；『入無為法平等性』，是因為『能入一切無為法性輪』的緣故；『入世間法平等性』，是因為『能入一切世間法性輪』的緣故；『入出世間法平等性』，是因為『能入一切出世間法性輪』的緣故。

贊曰：這闡明了第二部分，即諸『通法』進入『法性輪』，其中有五個方面。其意義如同經文所說。這五種『通法』普遍存在於人法兩種之中。

經曰：『入異生法平等性』，是因為『能入一切異生法性輪』的緣故；『入聲聞法平等性』，是因為『能入一切聲聞法性輪』的緣故；『入獨覺法平等性』，是因為『能入一切獨覺法性輪』的緣故；

【English Translation】 English version: 'The nature of performance entering into everything' is due to the 'Dhatu-nature wheel'.

Commentary: From here onwards is the second part, explaining the 'Dharma-nature wheel', which has three aspects. First, 'distinctive dharmas'; second, 'common dharmas'; and third, 'positional dharmas'. Among the 'distinctive dharmas', there are seven aspects, and these are the first three. In terms of meaning, it distinguishes three kinds of 'truly real Dharma-nature'.

Sutra: 'Entering the equality of Truth-nature' is because of 'being able to enter the wheel of all Truth-natures'; 'Entering the equality of Dependent Origination-nature' is because of 'being able to enter the wheel of all Dependent Origination-natures'; 'Entering the equality of Jewel-nature' is because of 'being able to enter the wheel of all Jewel-natures'; 'Entering the equality of Food-nature' is because of 'being able to enter the wheel of all Food-natures'.

Commentary: These are four 'distinctive dharmas'. 'Truth' refers to the Four Noble Truths (suffering, accumulation, cessation, path); 'Dependent Origination' has twelve links; 'Jewel' refers to the Three Jewels (Buddha, Dharma, Sangha); 'Food' refers to the Four Kinds of Food (physical food, sense-impression food, volitional food, consciousness food). 'Physical food' refers to the three: taste, smell, and touch. 'Sense-impression' refers to the mental function of contact, arising together with the sixth consciousness (mind consciousness). 'Volition' refers to the mental function of volition, also arising together with the sixth consciousness. 'Consciousness' refers to the consciousness aggregate, which is the eighth consciousness (Alaya consciousness). Speaking of the four kinds of food according to conditions, they ultimately return to Dharma-nature.

Sutra: 'Entering the equality of wholesome Dharma-nature' is because of 'being able to enter the wheel of all wholesome Dharma-natures'; 'Entering the equality of unwholesome Dharma-nature' is because of 'being able to enter the wheel of all unwholesome Dharma-natures'; 'Entering the equality of marked Dharma-nature' is because of 'being able to enter the wheel of all marked Dharma-natures'; 'Entering the equality of unmarked Dharma-nature' is because of 'being able to enter the wheel of all unmarked Dharma-natures'; 'Entering the equality of defiled Dharma-nature' is because of 'being able to enter the wheel of all defiled Dharma-natures'; 'Entering the equality of undefiled Dharma-nature' is because of 'being able to enter the wheel of all undefiled Dharma-natures'; 'Entering the equality of conditioned Dharma-nature' is because of 'being able to enter the wheel of all conditioned Dharma-natures'; 'Entering the equality of unconditioned Dharma-nature' is because of 'being able to enter the wheel of all unconditioned Dharma-natures'; 'Entering the equality of mundane Dharma-nature' is because of 'being able to enter the wheel of all mundane Dharma-natures'; 'Entering the equality of supramundane Dharma-nature' is because of 'being able to enter the wheel of all supramundane Dharma-natures'.

Commentary: This explains the second part, which is that all 'common dharmas' enter the 'Dharma-nature wheel', which has five aspects. The meaning is as stated in the sutra text. These five 'common dharmas' are universally present in both persons and dharmas.

Sutra: 'Entering the equality of ordinary being Dharma-nature' is because of 'being able to enter the wheel of all ordinary being Dharma-natures'; 'Entering the equality of Sravaka (Hearer) Dharma-nature' is because of 'being able to enter the wheel of all Sravaka Dharma-natures'; 'Entering the equality of Pratyekabuddha (Solitary Realizer) Dharma-nature' is because of 'being able to enter the wheel of all Pratyekabuddha Dharma-natures';

覺法性輪故入菩薩法平等效能入一切菩薩法性輪故入如來法平等性」能入如來法性輪故。

贊曰。此即第三明諸位法入法性輪于中有五。一凡法四聖法如應當知。

經曰。入有情「平等效能入一切」有情性輪故。

贊曰。此即第三明有情入本性輪。

經曰。入一切平等效能入一切性輪故。

贊曰。此即第二總明性輪。若聖若凡若人若法一切皆入本性輪故。欲顯一切皆歸本性廣大輪攝。

經曰。佛說如是「入廣大輪般若理趣平等性已告金剛手菩薩等言若有得聞如是輪性甚深理趣平等性門信解受持讀誦修習能善悟入諸平等性疾證無上」正等菩提。

贊曰。此即第三嘆經勝德。由聞此故現在後生能善悟入諸平等性。學悟證悟皆善悟入。乃至究竟疾得菩提。

經曰。爾時世尊「復依一切廣受供養真凈器田如來之相為諸菩薩宣說般若波羅蜜多一切供養甚深理趣」無上法門。

贊曰。明行中自下兩段。顯依觀照修斷之相。初段真凈供養無上法門。由依觀照修供養故。後段能善調伏智藏法門。由依觀照除忿等故。此即初也。于中有三。初標所說法門之號。廣受供養真凈器田者由佛因行具真供養能行一切真法行故。成佛之時一切滿足三業純凈。堪能廣受眾生供養。真實法器與

【現代漢語翻譯】現代漢語譯本：覺悟諸法本性之輪，因此進入菩薩之法的平等自性；能夠進入一切菩薩之法的本性之輪，因此進入如來之法的平等自性；能夠進入如來之法的本性之輪。

贊曰：這即是第三部分，闡明諸位（菩薩等不同階位）之法進入法性之輪，其中有五點。一，凡夫之法和四聖（聲聞、緣覺、菩薩、佛）之法，應當如實知曉。

經曰：進入有情（一切眾生）的平等自性，能夠進入一切有情的本性之輪。

贊曰：這即是第三部分，闡明有情進入本性之輪。

經曰：進入一切平等自性，能夠進入一切自性之輪。

贊曰：這即是第二部分，總括地闡明自性之輪。無論是聖是凡，是人是法，一切都進入本性之輪。想要彰顯一切都歸於本性廣大之輪所攝。

經曰：佛陀如是說：『進入廣大之輪的般若（智慧）理趣平等自性之後，告訴金剛手菩薩（Vajrapani Bodhisattva）等說：若有人能夠聽聞如此輪之自性的甚深理趣平等自性之門，信解、受持、讀誦、修習，能夠善於領悟諸平等自性，迅速證得無上正等菩提（Anuttara-samyak-sambodhi）。』

贊曰：這即是第三部分，讚歎此經的殊勝功德。由於聽聞此經的緣故，現在和未來都能善於領悟諸平等自性。學習領悟和證悟都能善於領悟。乃至最終迅速證得菩提。

經曰：爾時，世尊又依一切廣受供養、真凈器田（指佛陀）的如來之相，為諸菩薩宣說般若波羅蜜多（Prajnaparamita）一切供養甚深理趣的無上法門。

贊曰：闡明修行中自下兩段。顯示依靠觀照修習斷除煩惱之相。初段是真凈供養無上法門。由於依靠觀照修習供養的緣故。後段是能夠善於調伏智藏法門。由於依靠觀照去除忿怒等煩惱的緣故。這即是初段。其中有三點。初標所說法門之名號。廣受供養真凈器田，是因為佛陀在因地修行時，具足真實的供養，能夠行持一切真實的法行。成佛之時，一切圓滿，三業（身口意）純凈。堪能廣受眾生的供養。是真實的法器。

【English Translation】 English version: Awakening to the wheel of the nature of all dharmas, therefore entering the equality of the nature of the Bodhisattva's dharma; being able to enter the wheel of the nature of all Bodhisattva's dharmas, therefore entering the equality of the nature of the Tathagata's dharma; being able to enter the wheel of the nature of the Tathagata's dharma.

Commentary: This is the third part, explaining how the dharmas of various positions (different levels such as Bodhisattvas) enter the wheel of dharma-nature, which contains five points. First, the dharma of ordinary beings and the dharma of the Four Noble Ones (Sravakas, Pratyekabuddhas, Bodhisattvas, Buddhas) should be known as they truly are.

Sutra: Entering the equality of sentient beings' (all beings) nature, being able to enter the wheel of the nature of all sentient beings.

Commentary: This is the third part, explaining how sentient beings enter the wheel of inherent nature.

Sutra: Entering the equality of all natures, being able to enter the wheel of all natures.

Commentary: This is the second part, generally explaining the wheel of nature. Whether it is noble or ordinary, whether it is person or dharma, all enter the wheel of inherent nature. It aims to reveal that everything is encompassed by the vast wheel of inherent nature.

Sutra: The Buddha said, 'Having entered the equality of the profound principle and interest of Prajnaparamita (wisdom) in the vast wheel, he told Vajrapani Bodhisattva (Vajrapani Bodhisattva) and others: If someone can hear the profound principle and interest of such a wheel's nature, the gate of equality of nature, and with faith and understanding, uphold, recite, and practice it, and can skillfully comprehend the equality of all natures, they will quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).'

Commentary: This is the third part, praising the supreme merit of this sutra. Because of hearing this sutra, both now and in the future, one can skillfully comprehend the equality of all natures. Learning to comprehend and realizing enlightenment can both be skillfully comprehended. And ultimately, one can quickly attain Bodhi.

Sutra: At that time, the World Honored One, relying on the Tathagata's form of a field of true and pure vessel (referring to the Buddha) that widely receives offerings, proclaimed to the Bodhisattvas the supreme dharma gate of the profound principle and interest of all offerings of Prajnaparamita (Prajnaparamita).

Commentary: Explaining the two sections from below in practice. Showing the aspect of relying on contemplation to cultivate and eliminate afflictions. The first section is the supreme dharma gate of true and pure offerings. Because of relying on contemplation to cultivate offerings. The latter section is the dharma gate of being able to skillfully subdue the treasury of wisdom. Because of relying on contemplation to remove anger and other afflictions. This is the first section. There are three points in it. First, label the name of the dharma gate being taught. Widely receiving offerings, a true and pure vessel, is because the Buddha, during his causal practice, possessed true offerings and was able to practice all true dharma practices. At the time of becoming a Buddha, everything is complete, and the three karmas (body, speech, and mind) are pure. He is capable of widely receiving offerings from sentient beings. He is a true vessel of dharma.

諸眾生。作真凈田故名無上。其二乘等雖真福田非無上故。

經曰。謂發無上正等覺心「于諸如來廣設供養。攝護正法。于諸如來廣設供養。修行一切波羅蜜多。于諸如來廣設供養。修行一切菩提分法。于諸如來廣設供養。修行一切總持等持。于諸如來廣設供養。修行一切五眼六通。于諸如來廣設供養。修行一切靜慮解脫。于諸如來廣設供養。修行一切慈悲喜捨。于諸如來廣設供養。修行一切佛不共法。于諸如來」廣設供養。

贊曰。自下正說由在因中行正供養后為凈因。于中有三。初修習行次觀察行后法行行。此即初也。就中復三。初發心行。次攝護行。后修習行。于諸供養中法供養為最勝。天王會云。二人遠離王賊等所不能侵大寶藏。百千萬劫法難聞得聞不持不施等。大菩提心護正法如教修行心寂靜自利利他心平等。是則名真供養佛。大菩提心者佛自說言。如諸菩薩最初發心下劣一念福德果報。為千萬劫說不能盡況經多劫。譬如大海初漸起時當知皆為乃至無價寶珠作所住處。一切寶珠皆海生故。三千大千世界初起當知便為二十五有一切眾生作依止處。菩薩發心亦復如是。初漸起時普為一切無量眾生作依止處。菩薩發心慈悲為首。譬如虛空無不普覆。虛空無量故眾生無量。眾生無量故菩薩發心亦復如是

【現代漢語翻譯】現代漢語譯本：諸位眾生，因為能作為真正的清凈福田，所以稱為『無上』。而聲聞、緣覺等二乘人雖然也是真正的福田，但並非『無上』。

經文說：『發起無上正等覺心，于諸如來（Tathagata，如來）廣設供養。攝護正法。于諸如來（Tathagata，如來）廣設供養。修行一切波羅蜜多（Paramita，到彼岸）。于諸如來（Tathagata，如來）廣設供養。修行一切菩提分法。于諸如來（Tathagata，如來）廣設供養。修行一切總持（Dharani，陀羅尼）等持（Samadhi，三昧）。于諸如來（Tathagata，如來）廣設供養。修行一切五眼六通。于諸如來（Tathagata，如來）廣設供養。修行一切靜慮（Dhyana，禪那）解脫。于諸如來（Tathagata，如來）廣設供養。修行一切慈悲喜捨。于諸如來（Tathagata，如來）廣設供養。修行一切佛不共法。于諸如來（Tathagata，如來）廣設供養。』

讚頌說：下面正式闡述，由於在因地中行持正確的供養，後來才能成為清凈的因。其中有三種：首先是修習行，其次是觀察行，最後是法行。這裡講的是最初的修習行。在修習行中又分為三種：首先是發心行，其次是攝護行，最後是修習行。在各種供養中，法供養最為殊勝。《天王會》中說：『二人遠離王賊等所不能侵的大寶藏。百千萬劫難以聽聞的正法，聽聞后不奉持、不佈施等等。大菩提心護持正法，如教修行，心寂靜，自利利他，心平等，這就是真正的供養佛。』佛自己說：『如諸菩薩最初發心，哪怕是最初一念的福德果報，用千萬劫也說不完，更何況是經過多劫。譬如大海最初開始形成時，應當知道都是爲了乃至無價寶珠作為住所。一切寶珠都是從海中產生。三千大千世界最初形成時，應當知道便是爲了二十五有一切眾生作為依靠之處。菩薩發心也是如此，最初開始時，普遍為一切無量眾生作為依靠之處。菩薩發心以慈悲為首，譬如虛空無不普覆。虛空無量，所以眾生無量。眾生無量，所以菩薩發心也是如此。』

【English Translation】 English version: All sentient beings are called 'unsurpassed' because they can serve as a true and pure field of merit. While the Two Vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana) are also true fields of merit, they are not 'unsurpassed'.

The Sutra says: 'Generating the mind of unsurpassed perfect enlightenment, extensively making offerings to all Tathagatas (如來, Thus Come Ones). Embracing and protecting the True Dharma. Extensively making offerings to all Tathagatas (如來). Practicing all Paramitas (波羅蜜多, Perfections). Extensively making offerings to all Tathagatas (如來). Practicing all limbs of enlightenment. Extensively making offerings to all Tathagatas (如來). Practicing all Dharani (總持, Mantras) and Samadhi (等持, Concentration). Extensively making offerings to all Tathagatas (如來). Practicing all Five Eyes and Six Superknowledges. Extensively making offerings to all Tathagatas (如來). Practicing all Dhyana (靜慮, Meditative Absorptions) and Liberations. Extensively making offerings to all Tathagatas (如來). Practicing all Loving-kindness, Compassion, Joy, and Equanimity. Extensively making offerings to all Tathagatas (如來). Practicing all the Buddha's unique qualities. Extensively making offerings to all Tathagatas (如來).'

The praise says: The following formally explains that by performing correct offerings in the causal stage, one later becomes a pure cause. There are three aspects to this: first, the practice of cultivation; second, the practice of observation; and third, the practice of Dharma. This is the first, the practice of cultivation. Within this, there are three further aspects: first, the practice of generating the mind; second, the practice of embracing and protecting; and third, the practice of cultivation. Among all offerings, the Dharma offering is the most supreme. The 'Heavenly King Assembly' says: 'Two people are far from the great treasure that cannot be invaded by kings, thieves, etc. The True Dharma is difficult to hear in hundreds of thousands of kalpas; if one hears it but does not uphold it, does not give it away, etc. The great Bodhi mind protects the True Dharma, practices according to the teachings, the mind is tranquil, benefits oneself and others, the mind is equal. This is called truly offering to the Buddha.' The Buddha himself said: 'Like the initial generation of the Bodhisattva's mind, even the merit and reward of the first thought is inexhaustible even if described for millions of kalpas, let alone after many kalpas. For example, when the great ocean first begins to form, one should know that it is all for even priceless jewels to have a place to dwell. All jewels are born from the ocean. When the three thousand great thousand worlds first arise, one should know that they are for all sentient beings in the twenty-five realms to have a place to rely on. The Bodhisattva's generation of the mind is also like this; when it first begins, it universally serves as a place of reliance for all immeasurable sentient beings. The Bodhisattva's generation of the mind is headed by loving-kindness and compassion, like the empty space that universally covers everything. Because empty space is immeasurable, sentient beings are immeasurable. Because sentient beings are immeasurable, the Bodhisattva's generation of the mind is also like this.'

。以能遍覆一切世界一切生故。若菩薩親近善知識。供養諸佛．修集善根．志求勝法．心常柔和。遭苦能忍．慈悲淳厚．深心平等。信樂大乘。求佛智慧。若人能具如是十法乃能發於阿耨多羅三藐三菩提心。廣如經說。攝護正法者攝謂攝受攝持。即是勝鬘攝受正法。護謂擁護護念即是護念付囑正法。攝受擁護為法城塹不惜身命以設供養。波羅蜜多以下是修習行。于中有七。總持者謂陀羅尼。等持者謂三摩地。靜慮謂四靜慮。解脫謂八解脫。慈悲喜捨即四無量。一切佛不共法者菩薩地說。諸佛世尊有百四十不共佛法。謂諸如來三十二相．八十隨好．四一切種清凈．十力．四無所畏．三念住．三不護．大悲．無忘失法．永害習氣．及一切種妙智。是名一切佛不共法。其三十二相八十隨好十力四無所畏大悲無忘失法並如前辨。四一切種清凈者。一一切種所依清凈。煩惱粗重習氣皆永盡故。又于自體如自所欲取住舍中自在而住。二一切種所緣清凈。謂于種種若化若變若所顯現一切所緣皆自在轉。三一切種心清凈。諸心粗重永遠離故一切善根皆積集故。四一切種智清凈。無明粗重永遠離故。又遍所知智無障礙智自在轉。三念住者謂諸如來於其長夜有如是欲。如何當令諸有情類於我善說法毗奈耶無倒行中如實隨住。如是長夜欲樂法

【現代漢語翻譯】現代漢語譯本因為能夠普遍覆蓋一切世界和一切眾生。如果菩薩親近善知識（spiritual friend），供養諸佛，修集善根，立志追求殊勝的佛法，內心常常柔和，遭遇苦難能夠忍受，慈悲心淳樸深厚，以平等心待人，信樂大乘佛法，追求佛的智慧。如果有人能夠具備這十種品德，才能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。詳細內容如經典所說。攝護正法中的『攝』是指攝受和攝持，也就是《勝鬘經》中所說的攝受正法。『護』是指擁護和護念，也就是護念和付囑正法。攝受和擁護正法，如同為正法建立城墻和護城河，不惜身命地進行供養。波羅蜜多（到達彼岸的方法）以下是修習之行，其中有七種。總持是指陀羅尼（mantra）。等持是指三摩地（samadhi）。靜慮是指四靜慮（four dhyanas）。解脫是指八解脫（eight liberations）。慈悲喜捨是指四無量心（four immeasurables）。一切佛不共法（unique qualities of the Buddhas）在菩薩地中有所闡述。諸佛世尊有一百四十種不共佛法，包括如來的三十二相（thirty-two marks of a Buddha）、八十隨好（eighty minor marks）、四一切種清凈（four kinds of purity）、十力（ten powers）、四無所畏（four fearlessnesses）、三念住（three establishments of mindfulness）、三不護（three instances of non-protection）、大悲（great compassion）、無忘失法（no forgetfulness of Dharma）、永遠斷除習氣，以及一切種類的微妙智慧。這些被稱為一切佛不共法。其中的三十二相、八十隨好、十力、四無所畏、大悲、無忘失法，都已在前面解釋過。四一切種清凈是：一、一切種所依清凈，因為煩惱、粗重和習氣都永遠斷盡。並且對於自身，能夠如自己所愿地自在取捨和安住。二、一切種所緣清凈，對於種種變化、顯現的一切所緣境，都能自在地轉化。三、一切種心清凈，因為各種心的粗重永遠斷離，一切善根都得以積聚。四、一切種智清凈，因為無明的粗重永遠斷離，並且對於普遍所知之智和無障礙之智，都能自在地運用。三念住是指諸如來常常希望：如何才能使一切有情眾生，在我所善說的佛法和戒律中，如實地隨順安住。像這樣長夜渴望佛法

【English Translation】 English version Because it can universally cover all worlds and all beings. If a Bodhisattva approaches good spiritual friends (善知識), makes offerings to all Buddhas, cultivates roots of goodness, aspires to supreme Dharma, always has a gentle heart, can endure suffering, has pure and profound compassion, treats others with equanimity, believes in and rejoices in the Mahayana Dharma, and seeks the wisdom of the Buddha. If someone can possess these ten qualities, they can then generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment). The details are as described in the scriptures. 『Embracing and protecting the True Dharma』 (攝護正法): 『Embracing』 (攝) refers to embracing and upholding, which is what the Śrīmālādevī Siṃhanāda Sūtra speaks of as embracing the True Dharma. 『Protecting』 (護) refers to supporting and cherishing, which is cherishing and entrusting the True Dharma. Embracing and protecting the True Dharma is like building a city wall and moat for the Dharma, sparing no effort to make offerings, even at the cost of one's life. The section from 『Paramita』 (波羅蜜多, perfection) onwards describes the practices, of which there are seven. 『Total Retention』 (總持) refers to Dharani (陀羅尼, mantra). 『Equanimity』 (等持) refers to Samadhi (三摩地, concentration). 『Quiet Contemplation』 (靜慮) refers to the Four Dhyanas (四靜慮). 『Liberation』 (解脫) refers to the Eight Liberations (八解脫). 『Loving-kindness, Compassion, Joy, and Equanimity』 (慈悲喜捨) refers to the Four Immeasurables (四無量心). 『All the Buddha's Unique Qualities』 (一切佛不共法) are elaborated in the Bodhisattva Grounds. The Buddhas, World Honored Ones, have one hundred and forty unique Buddha qualities, including the Tathagata's Thirty-two Marks (三十二相, thirty-two marks of a Buddha), Eighty Minor Marks (八十隨好, eighty minor marks), Four Kinds of Purity (四一切種清凈, four kinds of purity), Ten Powers (十力, ten powers), Four Fearlessnesses (四無所畏, four fearlessnesses), Three Establishments of Mindfulness (三念住, three establishments of mindfulness), Three Instances of Non-Protection (三不護, three instances of non-protection), Great Compassion (大悲), No Forgetfulness of Dharma (無忘失法), permanently eradicating habitual tendencies, and all kinds of subtle wisdom. These are called all the Buddha's unique qualities. The Thirty-two Marks, Eighty Minor Marks, Ten Powers, Four Fearlessnesses, Great Compassion, and No Forgetfulness of Dharma have all been explained previously. The Four Kinds of Purity are: 1. Purity of the Basis of All Kinds: because afflictions, coarseness, and habitual tendencies are all permanently eradicated. Furthermore, regarding oneself, one can freely take, abide, and relinquish as one wishes. 2. Purity of the Object of All Kinds: regarding all kinds of transformations and manifestations, one can freely transform all objects. 3. Purity of the Mind of All Kinds: because the coarseness of all minds is permanently abandoned, and all roots of goodness are accumulated. 4. Purity of the Wisdom of All Kinds: because the coarseness of ignorance is permanently abandoned, and one can freely utilize the wisdom of universal knowledge and unobstructed wisdom. The Three Establishments of Mindfulness refer to the Tathagatas' constant wish: How can I enable all sentient beings to truly abide in accordance with the Dharma and discipline that I have well-spoken? Like this, longing for the Dharma throughout the long night

主化御眾時。若所希欲或遂不遂不生雜染。由三念住略所顯故。此三複由三眾別。一一向正行。二一向邪行。三一分正行一分邪行。不生喜患但生大舍。三不護者謂諸如來三業清凈現行。永害習氣者。謂諸如來或於動轉或於瞻視或於言論或於安住似有煩惱。所起作業多不現行。一切習氣皆斷無餘。一切種妙智者總于諸法無顛倒智。所餘佛法如前已說。

經曰。觀一切法若常若無常「皆不可得於諸如來廣設供養觀一切法若樂若苦皆不可得於諸如來廣設供養觀一切法若我若無我皆不可得於諸如來廣設供養觀一切法若凈若不凈皆不可得於諸如來」廣設供養。

贊曰。自下第二觀察行相於中復三。一離四倒行二三門行。三離著生滅行。此則初也。異生多執身受心法以為凈樂我常。為破彼故說四諦理。既無常無樂無我無凈。令壓生死趣求二乘。二乘遂執真實有彼無常等四。既有法執附著小果不欲大乘。世尊后說大般涅槃常樂我凈令舍小果趣求大乘。彼聞厭舍遂得佛果。此二俱是引攝方便非實道理。諸法實非此二四種。故有說言諸佛或說我或時說非我。諸法實相中無我無非我。餘三亦爾。今觀實相以設供養故觀諸法常無常等皆不可得。

經曰。觀一切法若空若不空「皆不可得於諸如來廣設供養觀一切法若有相若

【現代漢語翻譯】現代漢語譯本：當主化御眾（引導和教化大眾）時，如果所希望的事情或者成功或者不成功，都不產生雜染（煩惱）。這是由於三種念住（身念住、受念住、心念住）所概括地顯示的緣故。這三種念住又由於三種眾生類別而不同：一是完全正直的行為，二是完全邪惡的行為，三是一部分正直一部分邪惡的行為。對於這些情況，不產生喜歡或厭惡，只產生巨大的舍心（平等心）。三種不護是指諸如來（佛）的三業（身、語、意）清凈地顯現。永害習氣是指諸如來，或者在行動、或者在觀看、或者在言論、或者在安住時，似乎有煩惱。所產生的行為大多不顯現，一切習氣都斷除乾淨。一切種妙智是指對於一切法（事物）沒有顛倒的智慧。其餘的佛法如前面已經說過的。

經文說：『觀察一切法，無論是常還是無常，都不可得，對於諸如來（佛）廣設供養；觀察一切法，無論是樂還是苦，都不可得，對於諸如來廣設供養；觀察一切法，無論是「我」還是「無我」，都不可得，對於諸如來廣設供養；觀察一切法，無論是凈還是不凈，都不可得，對於諸如來廣設供養。』

讚頌說：下面第二部分是觀察行相，其中又分為三部分：一是遠離四倒行，二是三門行，三是遠離著生滅行。這是第一部分。異生（凡夫）大多執著于身、受、心、法，認為是凈、樂、我、常。爲了破除他們的這種執著，所以說四諦（苦、集、滅、道）的道理。既然沒有常、沒有樂、沒有我、沒有凈，就讓他們厭惡生死，追求二乘（聲聞乘、緣覺乘）。二乘於是執著于真實有那些無常等四種。既然有了法執，就附著于小的果位，不想要大乘。世尊後來宣說大般涅槃的常、樂、我、凈，讓他們捨棄小的果位，追求大乘。他們聽聞后厭惡捨棄，於是得到佛果。這兩種都是引導和攝受的方便，不是真實的道理。諸法的實相不是這兩種四種。所以有人說，諸佛或者說「我」，或者有時說「非我」。諸法的實相中沒有「我」，也沒有「非我」。其餘的三種也是這樣。現在觀察實相，以此來廣設供養，所以觀察諸法，常、無常等都不可得。

經文說：『觀察一切法，無論是空還是不空，都不可得，對於諸如來廣設供養；觀察一切法，無論是有相還是

【English Translation】 English version: When guiding and teaching the masses, if what is hoped for either succeeds or fails, no defilement (affliction) arises. This is because of the three foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind) that are broadly revealed. These three are further distinguished by three types of beings: first, those who act entirely righteously; second, those who act entirely wickedly; and third, those who act partly righteously and partly wickedly. Towards these situations, neither liking nor disliking arises, but only great equanimity (impartiality) arises. The three 'non-protections' refer to the Tathagatas' (Buddhas') three karmas (body, speech, and mind) manifesting purely. 'Permanently eradicating habitual tendencies' refers to the Tathagatas, who, whether in movement, looking, speech, or dwelling, appear to have afflictions. The actions that arise mostly do not manifest, and all habitual tendencies are completely eradicated. 'All-knowing wondrous wisdom' refers to the non-inverted wisdom regarding all dharmas (things). The remaining Buddha-dharmas have been spoken of previously.

The sutra says: 'Observing all dharmas, whether permanent or impermanent, is unattainable; make extensive offerings to the Tathagatas (Buddhas). Observing all dharmas, whether pleasurable or painful, is unattainable; make extensive offerings to the Tathagatas. Observing all dharmas, whether 'self' or 'non-self', is unattainable; make extensive offerings to the Tathagatas. Observing all dharmas, whether pure or impure, is unattainable; make extensive offerings to the Tathagatas.'

The praise says: The second part below is observing the characteristics of practice, which is further divided into three parts: first, practicing to be free from the four inversions; second, the three gates of practice; and third, practicing to be free from attachment to arising and ceasing. This is the first part. Ordinary beings mostly cling to body, feeling, mind, and dharmas, considering them to be pure, pleasurable, 'self', and permanent. To break their clinging, the doctrine of the Four Noble Truths (suffering, accumulation, cessation, path) is taught. Since there is no permanence, no pleasure, no 'self', and no purity, they are made to be disgusted with samsara and seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles then cling to the reality of those four characteristics such as impermanence. Since they have attachment to dharmas, they cling to small attainments and do not desire the Mahayana. The World-Honored One later proclaimed the permanence, pleasure, 'self', and purity of the Great Nirvana, causing them to abandon small attainments and seek the Mahayana. After hearing this, they become disgusted and abandon, and thus attain Buddhahood. Both of these are expedient means of guiding and embracing, not the true principle. The true nature of dharmas is not these two sets of four. Therefore, some say that the Buddhas sometimes speak of 'self' and sometimes speak of 'non-self'. In the true nature of dharmas, there is neither 'self' nor 'non-self'. The remaining three are also like this. Now, observing the true nature, we make extensive offerings with this, so observing all dharmas, permanence, impermanence, etc., are all unattainable.

The sutra says: 'Observing all dharmas, whether empty or not empty, is unattainable; make extensive offerings to the Tathagatas. Observing all dharmas, whether having characteristics or

無相皆不可得於諸如來廣設供養觀一切法若有愿若無愿皆不可得於諸如來」廣設供養。

贊曰。此即第二三門行也。若是二乘觀苦為空即空無我行故。觀集道全苦諦少分為無願行。觀于滅諦為無相行。欣厭事成。若大乘者觀遍計所執實我法為空行。觀依他起為無願行。觀圓成實為無相行。又三皆通。空無相無愿並破凡夫妄想分別我法執等。故不空是凡執有愿有相併皆如是。其空等行此皆趣入方便之門。據理實相非空不空有愿無愿有相無相。今觀實相故不可得。推前一法達一切故。故論說言。舜若多者名為空性。法性非空空之性故。

經曰。觀一切法若遠離「若不遠離皆不可得於諸如來廣設供養觀一切法若寂靜若不寂靜皆不可得於諸如來」廣設供養。

贊曰。凡夫妄想樂著生死性不寂靜有不遠離及不寂靜。為破彼故說為遠離及於寂靜。依于遠離及寂靜門破彼病。故以入于真名為遠離及寂靜等。據實法體非遠不遠非靜不靜。靜不靜等皆是入門故非法性。以實相體名言路絕尋思道息故遠離等皆不可得。

經曰。于深般若「波羅蜜多書寫聽聞受持讀誦思惟修習廣為有情宣說流佈或自供養或轉施他于諸如來」廣設供養。

贊曰。自下第三行門法行行。一書寫二聽聞。三受持。愛樂寶重不離於心。

【現代漢語翻譯】現代漢語譯本：『無相』（Animitto，沒有表相）皆不可得，于諸如來（Tathagata，如來）廣設供養，觀一切法，若有愿若無愿皆不可得，于諸如來廣設供養。

贊曰：此即第二三門行也。若是二乘觀苦為空，即空無我行故。觀集道全苦諦少分為無願行。觀于滅諦為無相行。欣厭事成。若大乘者觀遍計所執實我法為空行。觀依他起為無願行。觀圓成實為無相行。又三皆通。空無相無愿並破凡夫妄想分別我法執等。故不空是凡執，有愿有相併皆如是。其空等行此皆趣入方便之門。據理實相非空不空，有愿無愿，有相無相。今觀實相故不可得。推前一法達一切故。故論說言：『舜若多』（Sunyata，空性）者，名為『空性』，法性非空空之性故。

經曰：觀一切法若遠離若不遠離皆不可得，于諸如來廣設供養，觀一切法若寂靜若不寂靜皆不可得，于諸如來廣設供養。

贊曰：凡夫妄想樂著生死，性不寂靜，有不遠離及不寂靜。為破彼故說為遠離及於寂靜。依于遠離及寂靜門破彼病。故以入于真名為遠離及寂靜等。據實法體非遠不遠，非靜不靜。靜不靜等皆是入門故非法性。以實相體名言路絕尋思道息故遠離等皆不可得。

經曰：于深般若波羅蜜多（Prajnaparamita，智慧到彼岸）書寫聽聞受持讀誦思惟修習廣為有情宣說流佈，或自供養或轉施他，于諸如來廣設供養。

贊曰：自下第三行門法行行。一書寫，二聽聞，三受持。愛樂寶重不離於心。

【English Translation】 English version: 'Animitto' (without characteristics) is unattainable; extensively making offerings to all the Tathagatas (Thus Gone Ones), contemplating all dharmas, whether with vows or without vows, is unattainable; extensively making offerings to all the Tathagatas.

Commentary: This is the second of the three gates of practice. If those of the two vehicles contemplate suffering as emptiness, then it is the practice of emptiness and no-self. Contemplating the entirety of the accumulation and path truths, and a small portion of the suffering truth, is the practice of no-vow. Contemplating the cessation truth is the practice of no-characteristic. Joy and aversion are thus accomplished. If those of the Mahayana contemplate the completely conceptualized, truly existing self and dharmas as the practice of emptiness, contemplate the dependent arising as the practice of no-vow, and contemplate the perfectly accomplished reality as the practice of no-characteristic. Furthermore, the three are all-encompassing. Emptiness, no-characteristic, and no-vow all break through the delusions and discriminations of ordinary beings, such as the attachment to self and dharmas. Therefore, non-emptiness is the attachment of ordinary beings; having vows and having characteristics are all like this. The practices of emptiness and so on are all expedient means of entry. According to the true reality, it is neither empty nor non-empty, neither with vows nor without vows, neither with characteristics nor without characteristics. Now, contemplating the true reality, it is therefore unattainable. Inferring one dharma, one reaches all dharmas. Therefore, the treatise says: 'Sunyata' (emptiness) is called 'emptiness-nature'; dharma-nature is not empty, it is the nature of emptiness.

Sutra: Contemplating all dharmas as being either far from or not far from is unattainable; extensively making offerings to all the Tathagatas; contemplating all dharmas as being either tranquil or not tranquil is unattainable; extensively making offerings to all the Tathagatas.

Commentary: Ordinary beings deludedly enjoy and are attached to birth and death; their nature is not tranquil; they have non-separation and non-tranquility. To break through this, it is spoken of as separation and tranquility. Relying on the gates of separation and tranquility breaks through this sickness. Therefore, entering into the truth is called separation and tranquility, and so on. According to the true dharma-body, it is neither far nor not far, neither tranquil nor not tranquil. Tranquility and non-tranquility, and so on, are all entrances and therefore not dharma-nature. Because the true characteristic body is beyond the path of words and the cessation of the path of thought, separation and so on are all unattainable.

Sutra: Writing, listening to, receiving, upholding, reading, reciting, contemplating, cultivating, widely proclaiming and disseminating to sentient beings, or personally making offerings, or transferring and giving to others, to the profound Prajnaparamita (Perfection of Wisdom); extensively making offerings to all the Tathagatas.

Commentary: From here below is the third gate of practice, the practice of dharma. First, writing; second, listening; third, receiving and upholding. Loving, delighting in, treasuring, and not departing from the mind.

生死威儀愿相隨故。四讀五誦六思惟七修習如說行也。八廣為有情宣說流佈。九自供養十施他。此十名為行法行行。此中皆得自作教他讚歎隨喜慶慰。供養之中說自言者以對施他且復言自。據實而言自供教他讚歎隨喜慶慰並得供養。施他書寫乃至教他施他讚歎等事併名法行名為供養。行十法行者獲福聚無量勝故無盡故。由攝他不息。廣如中邊論說。

經曰。佛說如「是真凈供養甚深理趣無上法已告金剛手菩薩等言若有得聞如是供養般若理趣無上法門信解受持讀誦修習速能圓滿諸菩薩行疾證無上」正等菩提。

贊曰。此即第三嘆經勝德。以法供養即菩薩行故菩薩行速得圓滿。

經曰。爾時世尊「復依一切能善調伏如來之相為諸菩薩宣說般若波羅蜜多攝受智密調伏有情甚深理趣」智藏法門。

贊曰。明依觀照修行相中自下第二能善調伏智藏法門。由依觀照除忿等故文意有三準前應釋。此即第一總標所說法門之名。能善調伏者能除忿等名善調伏。攝受智密調伏有情者觀照之智微妙名密。此智為藏具能攝受一切諸佛法所有功德名為攝受。亦名智藏。以此智藏能除自他忿恚等過故名調伏。此門義顯。由觀照智達法本性忿恚惡法並能調伏。

經曰。謂一切有情「平等性即忿平等性。一切有情調伏性

【現代漢語翻譯】現代漢語譯本：生死之際的威儀要始終相隨。所以要四遍閱讀、五遍背誦、六遍思考、七遍修習，如所說的那樣去實行。八是廣泛地為有情眾生宣說流佈（佛法）。九是自己供養（佛法），十是佈施給他人。這十種行為被稱為行法行。在這十種行為中，都可以自己做，教他人做，讚歎，隨喜，慶慰。在供養之中說『自己』，是爲了與『施予他人』相對而言。實際上，自己供養、教他人、讚歎、隨喜、慶慰都屬於供養。施予他人書寫（佛經），乃至教他人，施予他人，讚歎等等事情，都叫做行法行，叫做供養。行這十種法行的人，獲得的福德聚集是無量殊勝的，因為是無盡的。由於攝受他人而不停止，詳細內容如《中邊分別論》（Madhyānta-vibhāga）所說。

經文說：佛說『這是真正的清凈供養，甚深理趣，無上法』后，告訴金剛手菩薩（Vajrapani Bodhisattva）等人說，如果有人能夠聽聞這樣的供養般若（Prajna）理趣無上法門，信解受持，讀誦修習，就能迅速圓滿各種菩薩行，快速證得無上正等菩提（Anuttara-samyak-sambodhi）。

讚頌說：這即是第三個讚歎經文殊勝功德。因為法供養就是菩薩行，所以菩薩行能夠迅速得到圓滿。

經文說：這時，世尊『又依據一切能夠善於調伏如來之相，為諸菩薩宣說般若波羅蜜多（Prajnaparamita）攝受智密調伏有情甚深理趣』智藏法門。

讚頌說：說明依據觀照修行之相，從下面開始是第二個能夠善於調伏的智藏法門。由於依靠觀照來去除忿怒等等，所以文中的意思有三重，應該按照前面的方式來解釋。這即是第一個總標所說法門的名字。『能善調伏』是指能夠去除忿怒等等，稱為善調伏。『攝受智密調伏有情』是指觀照的智慧微妙，稱為『密』。這種智慧作為寶藏，具有能夠攝受一切諸佛法所有功德的作用，稱為『攝受』。也稱為『智藏』。用這種智藏能夠去除自己和他人忿恚等等過失，所以稱為『調伏』。這個法門的意義很明顯。由於觀照的智慧通達了法的本性，忿恚等惡法都能夠調伏。

經文說：所謂一切有情的『平等性就是忿怒的平等性。一切有情的調伏性

【English Translation】 English version: The dignified conduct in life and death should always accompany us. Therefore, one should read four times, recite five times, contemplate six times, and practice seven times, acting as it is said. Eight is to widely proclaim and spread (the Dharma) for sentient beings. Nine is to offer (the Dharma) oneself, and ten is to give to others. These ten actions are called the practice of Dharma. In these ten actions, one can do it oneself, teach others to do it, praise, rejoice, and console. In the offering, saying 'oneself' is in contrast to 'giving to others.' In reality, offering oneself, teaching others, praising, rejoicing, and consoling all belong to offering. Giving others (scriptures) to write, even teaching others, giving to others, praising, and so on, are all called the practice of Dharma, called offering. Those who practice these ten Dharma practices obtain immeasurable and supreme accumulations of merit because they are inexhaustible. Because of continuously embracing others, as explained in detail in the Madhyānta-vibhāga (Distinguishing the Middle from the Extremes).

The sutra says: The Buddha, having said, 'This is the true pure offering, the profound meaning, the supreme Dharma,' told Vajrapani Bodhisattva (Vajrapani Bodhisattva) and others, 'If anyone can hear such an offering of Prajna (Prajna) meaning, the supreme Dharma gate, believe, understand, receive, uphold, read, recite, and practice, they can quickly perfect all Bodhisattva practices and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).'

The praise says: This is the third praise of the sutra's excellent virtues. Because Dharma offering is Bodhisattva practice, Bodhisattva practice can be quickly perfected.

The sutra says: At that time, the World Honored One 'again, relying on all the characteristics of the Tathagata who can skillfully subdue, proclaimed to the Bodhisattvas the profound meaning of the Prajnaparamita (Prajnaparamita) that embraces the wisdom secret and subdues sentient beings,' the wisdom treasury Dharma gate.

The praise says: It explains that relying on the aspect of contemplation and practice, from below is the second wisdom treasury Dharma gate that can skillfully subdue. Because relying on contemplation removes anger and so on, the meaning in the text has three layers, which should be explained according to the previous method. This is the first general indication of the name of the Dharma gate being spoken. 'Can skillfully subdue' means being able to remove anger and so on, called skillful subduing. 'Embracing the wisdom secret and subduing sentient beings' means that the wisdom of contemplation is subtle, called 'secret.' This wisdom, as a treasury, has the function of embracing all the merits of all Buddhas' Dharmas, called 'embracing.' It is also called 'wisdom treasury.' Using this wisdom treasury can remove one's own and others' faults such as anger, so it is called 'subduing.' The meaning of this Dharma gate is clear. Because the wisdom of contemplation understands the nature of Dharma, evil Dharmas such as anger can all be subdued.

The sutra says: So-called all sentient beings' 'equality is the equality of anger. All sentient beings' subduing nature

即忿調伏性。一切有情真法性即忿真法性。一切有情真如性即忿真如性。一切有情法界性即忿法界性。一切有情離生性即忿離生性。一切有情實際性即忿實際性。一切有情本空性即忿本空性。一切有情無相性即忿無相性。一切有情無愿性即忿無愿性。一切有情遠離性即忿遠離性。一切有情寂靜性即忿寂靜性。一切有情不可得性即忿不可得性。一切有情無所有性即忿無所有性。一切有情難思議性即忿難思議性。一切有情無戲論性即忿無戲論性。一切有情如金剛性」即忿如金剛性。

贊曰。此下第二正陳所說文中有二。初說十七實相即忿實相。后釋所由。此即初也。文分為五。初以不二除斷無變三種實相以即于忿。他忿之時應作此念。法既平等何有瞋忿。法既離染忿能調我。法既無變忿性亦然。何須分別見他生忿而起恚惱。作此觀已故一切惑皆悉除滅。下皆準知。第二以實常德性滅破真境四種實相以即于忿。第三以非有離相不求三種實相以即于忿。第四以斷染法離生二種以即于忿。第五以無得虛偽深妙離言堅實五種以即于忿。如其次第一一配之。此中法門如前已辨故不解釋。煩惱之中瞋忿為重此中偏舉。論實通餘一切染也。以忿即真知本染盡。有情起忿有情本性即忿本性。人法本性皆即實相。無二分故。既知此已不

【現代漢語翻譯】現代漢語譯本：『即忿調伏性（Krodha-damita-svabhāva，忿怒的調伏本性）。一切有情真法性（Sattva-satya-dharmatā，眾生的真實法性）即忿真法性。一切有情真如性（Sattva-tathatā，眾生的真如本性）即忿真如性。一切有情法界性（Sattva-dhātu，眾生的法界本性）即忿法界性。一切有情離生性（Sattva-vivikta-utpāda，眾生的離生本性）即忿離生性。一切有情實際性（Sattva-bhūtakoti，眾生的實際本性）即忿實際性。一切有情本空性（Sattva-prakṛti-śūnyatā，眾生的本空本性）即忿本空性。一切有情無相性（Sattva-alakṣaṇa，眾生的無相本性）即忿無相性。一切有情無愿性（Sattva-apraṇihita，眾生的無愿本性）即忿無愿性。一切有情遠離性（Sattva-vivikta，眾生的遠離本性）即忿遠離性。一切有情寂靜性（Sattva-śānta，眾生的寂靜本性）即忿寂靜性。一切有情不可得性（Sattva-anupalabdhi，眾生的不可得本性）即忿不可得性。一切有情無所有性（Sattva-akiñcana，眾生的無所有本性）即忿無所有性。一切有情難思議性（Sattva-acintya，眾生的難思議本性）即忿難思議性。一切有情無戲論性（Sattva-aniḥsvabhāva，眾生的無戲論本性）即忿無戲論性。一切有情如金剛性（Sattva-vajra，眾生如金剛本性）』即忿如金剛性。

贊曰：此下第二正陳所說文中有二。初說十七實相即忿實相。后釋所由。此即初也。文分為五。初以不二除斷無變三種實相以即于忿。他忿之時應作此念。法既平等何有瞋忿。法既離染忿能調我。法既無變忿性亦然。何須分別見他生忿而起恚惱。作此觀已故一切惑皆悉除滅。下皆準知。第二以實常德性滅破真境四種實相以即于忿。第三以非有離相不求三種實相以即于忿。第四以斷染法離生二種以即于忿。第五以無得虛偽深妙離言堅實五種以即于忿。如其次第一一配之。此中法門如前已辨故不解釋。煩惱之中瞋忿為重此中偏舉。論實通餘一切染也。以忿即真知本染盡。有情起忿有情本性即忿本性。人法本性皆即實相。無二分故。既知此已不

【English Translation】 English version: 'Namely, the subduing nature of anger (Krodha-damita-svabhāva). The true nature of all sentient beings (Sattva-satya-dharmatā) is the true nature of anger. The suchness of all sentient beings (Sattva-tathatā) is the suchness of anger. The realm of reality of all sentient beings (Sattva-dhātu) is the realm of reality of anger. The nature of non-origination of all sentient beings (Sattva-vivikta-utpāda) is the nature of non-origination of anger. The ultimate reality of all sentient beings (Sattva-bhūtakoti) is the ultimate reality of anger. The inherently empty nature of all sentient beings (Sattva-prakṛti-śūnyatā) is the inherently empty nature of anger. The signless nature of all sentient beings (Sattva-alakṣaṇa) is the signless nature of anger. The wishless nature of all sentient beings (Sattva-apraṇihita) is the wishless nature of anger. The detached nature of all sentient beings (Sattva-vivikta) is the detached nature of anger. The peaceful nature of all sentient beings (Sattva-śānta) is the peaceful nature of anger. The unobtainable nature of all sentient beings (Sattva-anupalabdhi) is the unobtainable nature of anger. The nature of having nothing of all sentient beings (Sattva-akiñcana) is the nature of having nothing of anger. The inconceivable nature of all sentient beings (Sattva-acintya) is the inconceivable nature of anger. The non-conceptual nature of all sentient beings (Sattva-aniḥsvabhāva) is the non-conceptual nature of anger. The diamond-like nature of all sentient beings (Sattva-vajra) is the diamond-like nature of anger.'

The verse of praise says: 'The following is the second part, which correctly states what is said, and contains two parts. The first part speaks of the seventeen true aspects as being the true aspects of anger. The second part explains the reason for this. This is the first part. The text is divided into five parts. The first part uses non-duality to eliminate the three true aspects of severance, permanence, and change, thus identifying them with anger. When others are angry, one should think thus: Since the Dharma is equal, how can there be anger? Since the Dharma is free from defilement, anger can tame me. Since the Dharma is unchanging, so is the nature of anger. Why should I discriminate and become angry when I see others become angry? Having made this observation, all delusions will be extinguished. The following should be understood accordingly. The second part uses the true, constant, virtuous nature to destroy the four true aspects of true realm. The third part uses the three true aspects of non-existence, detachment, and non-seeking to identify them with anger. The fourth part uses the two aspects of severing defilement and detachment from birth to identify them with anger. The fifth part uses the five aspects of unobtainability, falsity, profundity, detachment from words, and firmness to identify them with anger. Each is matched in order. The Dharma gate in this is as explained before, so it will not be explained. Among the afflictions, anger is the most serious, so it is specifically mentioned here. In reality, it encompasses all other defilements. Because anger is truth, one knows that the root of defilement is exhausted. When sentient beings become angry, the inherent nature of sentient beings is the inherent nature of anger. The inherent nature of people and Dharma is the true aspect. Because there is no duality. Having known this, one does not'

見忿等故不應生煩惱之過。

經曰。所以者何「一切有情真調伏性即是無上正等菩提亦是般若波羅蜜多亦是諸佛」一切智智。

贊曰。自下第二釋其所由。以有情本調伏性。實相即是法身無上正等菩提。此說實相本性菩提。亦是能觀觀照般若法性法相體不異故。如刀之利體無別故。由此故知忿之本性亦是諸佛一切智智。此有多解真智俗智各得一名。第二解云一切智者佛也。又言智者佛所成智。此本性般若即佛之智。以忿即真如亦即佛之智。故煩惱性即是覺分。更無異故。又復覺知是煩惱故永不起之。法性本同用不異故。又調伏性即是實相。菩提亦是實相。般若亦是諸佛智之本性。本性名智智之本故。四名雖有別體一故相即。智及智處皆名般若。義意同故。

經曰。佛說如是「能善調伏甚深理趣智藏法已告金剛手菩薩等言若有得聞如是調伏般若理趣智藏法門信解受持讀誦修習能自調伏忿恚等過亦能調伏」一切有情。

贊曰。自下第三嘆經勝德。此雜染失忿恚等者通諸染也。

經曰。常生善趣「受諸妙樂現世怨敵」皆起慈心。

贊曰。此即第二世間勝果。忿唯不善起必招苦。今離忿等故生善趣受勝樂果以無忿故。不惱於他故現怨家慈心相向。

經曰。能善修行「諸菩薩行疾證

【現代漢語翻譯】現代漢語譯本因為見到忿怒等過失，所以不應該產生煩惱。

經文說：『為什麼呢？因為一切有情的真正調伏之性，就是無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），也是般若波羅蜜多（Prajnaparamita，智慧到彼岸），也是諸佛的一切智智（Sarvajnana，對一切事物和一切道理的智慧）。』

讚頌說：下面第二段解釋其中的原因。因為有情本來的調伏之性，它的實相就是法身（Dharmakaya，佛的法性之身），就是無上正等菩提。這裡說的是實相本性就是菩提，也是能觀照的般若，法性與法相本體沒有差異。就像刀的鋒利，本體沒有區別。由此可知，忿怒的本性也是諸佛的一切智智。對此有多種解釋，真智和俗智各自得一個名稱。第二種解釋說，一切智就是佛。又說，智是佛所成就的智慧。這本性般若就是佛的智慧。因為忿怒就是真如（Tathata，事物的真實如是之性），也就是佛的智慧，所以煩惱的性質就是覺悟的組成部分，沒有其他差異。而且覺知是煩惱的緣故，永遠不再生起。法性本來相同，作用沒有差異。而且調伏之性就是實相，菩提也是實相，般若也是諸佛智慧的本性。本性名為智，是智慧的根本。這四個名稱雖然有區別，但本體是一樣的，相互即是。智慧和智慧的處所都名為般若，意義相同。

經文說：佛這樣說，『能夠很好地調伏甚深理趣的智慧寶藏之法后，告訴金剛手菩薩（Vajrapani，持金剛菩薩）等人說，如果有人聽聞這樣的調伏般若理趣的智慧寶藏之法門，信解、受持、讀誦、修習，能夠自己調伏忿恚等過失，也能調伏一切有情。』

讚頌說：下面第三段讚歎經文殊勝的功德。這裡說的雜染過失，忿恚等，是通指各種染污。

經文說：『常常生於善趣，享受各種美妙的快樂，現世的怨敵都會生起慈悲之心。』

讚頌說：這是第二種世間的殊勝果報。忿怒唯有不善，生起必定招致痛苦。現在遠離忿怒等，所以生於善趣，享受殊勝的快樂果報，因為沒有忿怒的緣故，不惱害他人，所以現在的怨家也會以慈悲之心相待。

經文說：『能夠很好地修行各種菩薩行，迅速證得……』

【English Translation】 English version Because of seeing the faults of anger and so on, one should not generate afflictions.

The sutra says: 'Why is that? Because the truly tamed nature of all sentient beings is the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), it is also the Perfection of Wisdom (Prajnaparamita), and it is also the Omniscient Wisdom (Sarvajnana) of all Buddhas.'

The praise says: The second part below explains the reason. Because the original tamed nature of sentient beings, its true nature is the Dharma Body (Dharmakaya), which is the unsurpassed perfect enlightenment. This speaks of the true nature as the original nature of enlightenment, and it is also the Prajna that can observe and illuminate. The essence of Dharma-nature and Dharma-characteristics are not different. Just like the sharpness of a knife, the essence is not different. From this, it can be known that the original nature of anger is also the Omniscient Wisdom of all Buddhas. There are many interpretations of this, with true wisdom and conventional wisdom each having a name. The second interpretation says that the Omniscient One is the Buddha. It also says that wisdom is the wisdom achieved by the Buddha. This original nature Prajna is the wisdom of the Buddha. Because anger is Suchness (Tathata), it is also the wisdom of the Buddha, so the nature of affliction is a component of enlightenment, with no other difference. Moreover, because knowing is affliction, it never arises again. Dharma-nature is originally the same, and its function is not different. Moreover, the tamed nature is Suchness, enlightenment is also Suchness, and Prajna is also the original nature of the wisdom of all Buddhas. The original nature is called wisdom, which is the root of wisdom. Although these four names are different, their essence is the same and interpenetrate each other. Wisdom and the place of wisdom are both called Prajna, with the same meaning.

The sutra says: The Buddha said thus, 'After being able to well tame the profound principle of the treasure of wisdom, he told the Bodhisattva Vajrapani (Vajrapani) and others, if someone hears such a Dharma gate of the treasure of wisdom of taming Prajna principles, believes, understands, receives, upholds, reads, recites, and practices it, they can tame their own faults of anger and so on, and can also tame all sentient beings.'

The praise says: The third part below praises the excellent virtues of the sutra. The defiled faults mentioned here, such as anger, generally refer to all defilements.

The sutra says: 'They are often born in good realms, enjoy all kinds of wonderful pleasures, and even present enemies will give rise to compassionate hearts.'

The praise says: This is the second kind of excellent worldly reward. Anger is only unwholesome, and its arising inevitably leads to suffering. Now, being away from anger and so on, one is born in good realms and enjoys excellent pleasurable results. Because there is no anger, one does not harm others, so even present enemies will treat each other with compassionate hearts.

The sutra says: 'Being able to well practice all kinds of Bodhisattva practices, one quickly attains...'

無上」正等菩提。

贊曰。此即出世勝善果也。

經曰。爾時世尊「復依一切能善建立性平等法如來之相為諸菩薩宣說般若波羅蜜多一切法性甚深理趣」最勝法門。

贊曰。明行之中總有六段。自下末後二段顯依二法遍修之相。此段性平等性最勝法門。修觀實相人法平等皆遍滿故。後段有情住持勝藏法門。修觀觀照遍諸人法皆善緣故。此中有三此即第一總標所說法門之號。能善建立性平等法者性平等法謂即真如遍於人法名性平等。此真實性不可施設言說分別。今施設為性平等法故名建立。真實法性故名最勝法。令趣入故名為門。

經曰。謂一切有情「性平等故。甚深般若波羅蜜多亦性平等。一切法性平等故。甚深般若波羅蜜多亦性平等。一切有情性調伏故。甚深般若波羅蜜多亦性調伏。一切法性調伏故。甚深般若波羅蜜多亦性調伏。一切有情有實義故。甚深般若波羅蜜多亦有實義。一切法有實義故。甚深般若波羅蜜多」亦有實義。

贊曰。此下第二正陳所說于中有六。第一以人法遍滿離染真理三種以即般若。皆同前門。第三名無變。此名真理者前名真法此名實義故。世出世間莫過二種。一有情二法。悟此二種即是般若波羅蜜多觀照之智。二種本性即成是實相般若波羅蜜多故皆相即。

【現代漢語翻譯】現代漢語譯本：『無上』正等菩提（Anuttarā-samyak-saṃbodhi，無上的、正確的覺悟）。

贊曰：這即是出世間殊勝的善果。

經曰：爾時，世尊『復依一切能善建立性平等法如來之相為諸菩薩宣說般若波羅蜜多一切法性甚深理趣』最勝法門。

贊曰：明行之中總共有六段。從下面倒數第二段開始，顯示依靠兩種法普遍修行的相狀。此段是性平等性最勝法門。修觀實相，人法平等都普遍圓滿的緣故。后一段是有情住持勝藏法門。修觀觀照，普遍於諸人法都善於結緣的緣故。此中有三，這即是第一，總標所說法門的名稱。『能善建立性平等法』，性平等法，指的就是真如，遍於人法，名為性平等。這真實的自性，不可施設言說分別。現在施設為性平等法，所以名叫建立。真實法性，所以名叫最勝法。令趣入的緣故，名為門。

經曰：謂一切有情『性平等故，甚深般若波羅蜜多亦性平等。一切法性平等故，甚深般若波羅蜜多亦性平等。一切有情性調伏故，甚深般若波羅蜜多亦性調伏。一切法性調伏故，甚深般若波羅蜜多亦性調伏。一切有情有實義故，甚深般若波羅蜜多亦有實義。一切法有實義故，甚深般若波羅蜜多』亦有實義。

贊曰：此下第二，正式陳述所說內容，其中有六點。第一，以人法遍滿、離染真理三種，以即是般若。都與前面的法門相同。第三個名稱沒有改變。這個名稱是真理，前面名稱是真法，這裡名稱是實義。世間和出世間沒有超過這兩種：一是有情，二是法。領悟這兩種就是般若波羅蜜多的觀照之智。兩種本性即成就實相般若波羅蜜多，所以都相互即是。

【English Translation】 English version: 『Anuttarā-samyak-saṃbodhi』 (Unsurpassed Perfect Enlightenment).

Praise: This is the supreme and excellent fruit of transcending the world.

Sutra: At that time, the World Honored One 『again relied on the aspect of the Tathagata who can well establish the Dharma of Equality of Nature to expound to the Bodhisattvas the most excellent Dharma gate of the profound principle of the nature of all Dharmas in the Prajñāpāramitā』.

Praise: There are six sections in total within the clarification of practice. From the second to last section below, the appearance of universally cultivating by relying on two Dharmas is revealed. This section is the most excellent Dharma gate of the Equality of Nature. Because the contemplation of the real mark, the equality of persons and Dharmas, is universally complete. The later section is the Dharma gate of sentient beings upholding the supreme treasury. Because the contemplation and illumination universally pervade all persons and Dharmas, all are good at forming connections. There are three aspects within this, this is the first, generally marking the name of the Dharma gate being spoken. 『Able to well establish the Dharma of Equality of Nature,』 the Dharma of Equality of Nature refers to Suchness, which pervades persons and Dharmas, and is named Equality of Nature. This true nature cannot be established by words or discriminations. Now it is established as the Dharma of Equality of Nature, therefore it is called establishment. The true nature of Dharma, therefore it is called the most excellent Dharma. Because it causes entry, it is called a gate.

Sutra: Namely, because all sentient beings are 『equal in nature, the profound Prajñāpāramitā is also equal in nature. Because the nature of all Dharmas is equal, the profound Prajñāpāramitā is also equal in nature. Because the nature of all sentient beings is tamed, the profound Prajñāpāramitā is also tamed. Because the nature of all Dharmas is tamed, the profound Prajñāpāramitā is also tamed. Because all sentient beings have real meaning, the profound Prajñāpāramitā also has real meaning. Because all Dharmas have real meaning, the profound Prajñāpāramitā』 also has real meaning.

Praise: Below is the second, formally stating what is being said, within which there are six points. First, with the three aspects of the pervasion of persons and Dharmas, the truth of being free from defilement, which is Prajñā. All are the same as the previous Dharma gate. The third name has not changed. This name is truth, the previous name was true Dharma, this name is real meaning. The mundane and supramundane do not exceed these two types: one is sentient beings, and the other is Dharmas. Realizing these two is the wisdom of contemplation of Prajñāpāramitā. The two natures immediately accomplish the real mark Prajñāpāramitā, therefore they are all mutually identical.

經曰。一切有情即真如故「甚深般若波羅蜜多亦即真如。一切法即真如故。甚深般若波羅蜜多亦即真如。一切有情即法界故。甚深般若波羅蜜多亦即法界。一切法即法界故。甚深般若波羅蜜多亦即法界。一切有情即法性故。甚深般若波羅蜜多亦即法性。一切法即法性故。甚深般若波羅蜜多亦即法性。一切有情即實際故。甚深般若波羅蜜多亦即實際。一切法即實際故。甚深般若波羅蜜多」亦即實際。

贊曰。第二以人法實常德性法體真境四種以即般若。

經曰。一切有情即本空故「甚深般若波羅蜜多亦即本空。一切法即本空故。甚深般若波羅蜜多亦即本空。一切有情即無相故。甚深般若波羅蜜多亦即無相。一切法即無相故。甚深般若波羅蜜多亦即無相。一切有情即無愿故。甚深般若波羅蜜多亦即無愿。一切法即無愿故。甚深般若波羅蜜多」亦即無愿。

贊曰。第三以人法非有離相不求三種以即般若。

經曰。一切有情即遠離故「甚深般若波羅蜜多亦即遠離一切法即遠離故甚深般若波羅蜜多亦即遠離一切有情即寂靜故甚深般若波羅蜜多亦即寂靜一切法即寂靜故甚深般若波羅蜜多」亦即寂靜。

贊曰。第四以人法離染離生二種以即般若。

經曰。一切有情不可得故「甚深般若波

【現代漢語翻譯】現代漢語譯本經文說：一切有情眾生即是真如（Tathata，事物的真實如是之相）的體現，因此，甚深般若波羅蜜多（Paramita，到達彼岸的智慧）也即是真如。一切法（Dharma，宇宙間一切事物和規律）即是真如的體現，因此，甚深般若波羅蜜多也即是真如。一切有情眾生即是法界（Dharmadhatu，諸法的總相）的體現，因此，甚深般若波羅蜜多也即是法界。一切法即是法界的體現，因此，甚深般若波羅蜜多也即是法界。一切有情眾生即是法性（Dharmata，諸法的體性）的體現，因此，甚深般若波羅蜜多也即是法性。一切法即是法性的體現，因此，甚深般若波羅蜜多也即是法性。一切有情眾生即是實際（Reality，真實的境地）的體現，因此，甚深般若波羅蜜多也即是實際。一切法即是實際的體現，因此，甚深般若波羅蜜多也即是實際。讚頌說：第二部分以人、法、真實、常恒德性、法體真境這四種角度來闡述般若的『即』。經文說：一切有情眾生即是本空（Sunyata，空性）的體現，因此，甚深般若波羅蜜多也即是本空。一切法即是本空的體現，因此，甚深般若波羅蜜多也即是本空。一切有情眾生即是無相（Animitta，沒有形相）的體現，因此，甚深般若波羅蜜多也即是無相。一切法即是無相的體現，因此，甚深般若波羅蜜多也即是無相。一切有情眾生即是無愿（Apranihita，沒有愿求）的體現，因此，甚深般若波羅蜜多也即是無愿。一切法即是無愿的體現，因此，甚深般若波羅蜜多也即是無愿。讚頌說：第三部分以人、法、非有、離相、不求這三種角度來闡述般若的『即』。經文說：一切有情眾生即是遠離（Viprakarsa，遠離煩惱）的體現，因此，甚深般若波羅蜜多也即是遠離。一切法即是遠離的體現，因此，甚深般若波羅蜜多也即是遠離。一切有情眾生即是寂靜（Santa，清凈安寧）的體現，因此，甚深般若波羅蜜多也即是寂靜。一切法即是寂靜的體現，因此，甚深般若波羅蜜多也即是寂靜。讚頌說：第四部分以人、法、離染、離生這兩種角度來闡述般若的『即』。經文說：一切有情眾生不可得（unobtainable）故，甚深般若波

【English Translation】 English version The Sutra says: All sentient beings are the embodiment of Tathata (the suchness or thusness of things), therefore, the profound Prajnaparamita (the perfection of wisdom) is also Tathata. All Dharmas (teachings or phenomena) are the embodiment of Tathata, therefore, the profound Prajnaparamita is also Tathata. All sentient beings are the embodiment of Dharmadhatu (the realm of all phenomena), therefore, the profound Prajnaparamita is also Dharmadhatu. All Dharmas are the embodiment of Dharmadhatu, therefore, the profound Prajnaparamita is also Dharmadhatu. All sentient beings are the embodiment of Dharmata (the nature of phenomena), therefore, the profound Prajnaparamita is also Dharmata. All Dharmas are the embodiment of Dharmata, therefore, the profound Prajnaparamita is also Dharmata. All sentient beings are the embodiment of Reality (the true state of affairs), therefore, the profound Prajnaparamita is also Reality. All Dharmas are the embodiment of Reality, therefore, the profound Prajnaparamita is also Reality. The Verse says: The second part uses four aspects—beings, dharmas, reality, constant virtues, and the true realm of the Dharma body—to illustrate the 'is-ness' of Prajna. The Sutra says: All sentient beings are the embodiment of Sunyata (emptiness), therefore, the profound Prajnaparamita is also Sunyata. All Dharmas are the embodiment of Sunyata, therefore, the profound Prajnaparamita is also Sunyata. All sentient beings are the embodiment of Animitta (signlessness), therefore, the profound Prajnaparamita is also Animitta. All Dharmas are the embodiment of Animitta, therefore, the profound Prajnaparamita is also Animitta. All sentient beings are the embodiment of Apranihita (wishlessness), therefore, the profound Prajnaparamita is also Apranihita. All Dharmas are the embodiment of Apranihita, therefore, the profound Prajnaparamita is also Apranihita. The Verse says: The third part uses three aspects—beings, dharmas, non-existence, signlessness, and non-seeking—to illustrate the 'is-ness' of Prajna. The Sutra says: All sentient beings are the embodiment of Viprakarsa (remoteness, detachment), therefore, the profound Prajnaparamita is also Viprakarsa. All Dharmas are the embodiment of Viprakarsa, therefore, the profound Prajnaparamita is also Viprakarsa. All sentient beings are the embodiment of Santa (tranquility, peace), therefore, the profound Prajnaparamita is also Santa. All Dharmas are the embodiment of Santa, therefore, the profound Prajnaparamita is also Santa. The Verse says: The fourth part uses two aspects—beings/dharmas, detachment from defilement, and detachment from birth—to illustrate the 'is-ness' of Prajna. The Sutra says: All sentient beings are unobtainable, therefore, the profound Prajna

羅蜜多亦不可得。一切法不可得故。甚深般若波羅蜜多亦不可得。一切有情無所有故。甚深般若波羅蜜多亦無所有。一切法無所有故。甚深般若波羅蜜多亦無所有。一切有情不思議故。甚深般若波羅蜜多亦不思議。一切法不思議故。甚深般若波羅蜜多亦不思議。一切有情無戲論故。甚深般若波羅蜜多亦無戲論。一切法無戲論故。甚深般若波羅蜜多」亦無戲論。

贊曰。第五以人法無得虛偽深妙離言四種以即般若。

經曰。一切有情無邊際故「甚深般若波羅蜜多亦無邊際一切法無邊際故甚深般若波羅蜜多亦無邊際一切有情有業用故當知般若波羅蜜多亦有業用一切法有業用故當知般若波羅蜜多」亦有業用。

贊曰。第六以人法廣大作用二種即于般若。以境廣大智亦如是。以境具有流轉業用般若亦有觀照境界除斷之用。

經曰。佛說如是「性平等性甚深理趣最勝法已告金剛手菩薩等言若有得聞如是平等般若理趣最勝法門信解受持讀誦修習則能通達平等法性甚深般若」波羅蜜多。

贊曰。第三嘆德。性平等性者真如實相體性平等人法本性故名性平等性。則能通達平等法性由聞信等此性平等威神力故。故能通達平等法性。平等法性即深般若波羅蜜多。深般若波羅蜜多義合二種。一實相二觀照。今

【現代漢語翻譯】現代漢語譯本羅蜜多（Pāramitā，意為「到彼岸」）也是不可得的，因為一切法（Dharma，意為「事物、法則」）都是不可得的。甚深般若波羅蜜多（Prajñāpāramitā，意為「深奧的智慧到彼岸」）也是不可得的，因為一切有情（Sattva，意為「眾生」）都是無所有的。甚深般若波羅蜜多也是無所有的，因為一切法都是無所有的。甚深般若波羅蜜多也是無所有的，因為一切有情都是不可思議的。甚深般若波羅蜜多也是不可思議的，因為一切法都是不可思議的。甚深般若波羅蜜多也是不可思議的，因為一切有情都是沒有戲論（Prapañca，意為「虛妄分別」）的。甚深般若波羅蜜多也是沒有戲論的，因為一切法都是沒有戲論的。甚深般若波羅蜜多也是沒有戲論的。

讚頌說：第五點，以人法皆不可得，虛偽、深妙、離言四種特性來闡釋般若（Prajñā，意為「智慧」）的本體。

經文說：一切有情沒有邊際，所以甚深般若波羅蜜多也沒有邊際；一切法沒有邊際，所以甚深般若波羅蜜多也沒有邊際；一切有情都有業用（Karma，意為「行為、作用」），應當知道般若波羅蜜多也有業用；一切法都有業用，應當知道般若波羅蜜多也有業用。

讚頌說：第六點，以人法廣大和作用兩種特性來闡釋般若的本體。因為境界廣大，所以智慧也同樣廣大。因為境界具有流轉的業用，所以般若也具有觀照境界、去除斷滅的作用。

經文說：佛陀宣說了這樣的『性平等性』，這種甚深、合乎理趣、最殊勝的法之後，告訴金剛手菩薩（Vajrapāṇi Bodhisattva）等人說：『如果有人聽聞了這樣平等般若的理趣、最殊勝的法門，能夠信解、受持、讀誦、修習，就能通達平等法性，以及甚深般若波羅蜜多。』

讚頌說：第三點，讚歎功德。『性平等性』指的是真如實相（Tathatā，意為「如實、真如」）的體性平等，人法本性都是如此，所以稱為『性平等性』。『則能通達平等法性』，是因為聽聞、信受等等，這種性平等的威神力，所以能夠通達平等法性。平等法性就是甚深般若波羅蜜多。甚深般若波羅蜜多的意義包含兩種：一是實相，二是觀照。現在

【English Translation】 English version Pāramitā (Perfection) is also unattainable, because all Dharmas (phenomena, teachings) are unattainable. The profound Prajñāpāramitā (Perfection of Wisdom) is also unattainable, because all Sattvas (sentient beings) are without anything. The profound Prajñāpāramitā is also without anything, because all Dharmas are without anything. The profound Prajñāpāramitā is also without anything, because all Sattvas are inconceivable. The profound Prajñāpāramitā is also inconceivable, because all Dharmas are inconceivable. The profound Prajñāpāramitā is also inconceivable, because all Sattvas are without Prapañca (conceptual proliferation). The profound Prajñāpāramitā is also without Prapañca, because all Dharmas are without Prapañca. The profound Prajñāpāramitā is also without Prapañca.

The verse of praise says: Fifthly, using the four characteristics of the unattainability of both persons and dharmas, falsity, profundity, and being beyond words, to explain the essence of Prajñā.

The Sutra says: Because all sentient beings are without limit, the profound Prajñāpāramitā is also without limit; because all Dharmas are without limit, the profound Prajñāpāramitā is also without limit; because all sentient beings have Karma (action, function), it should be known that Prajñāpāramitā also has Karma; because all Dharmas have Karma, it should be known that Prajñāpāramitā also has Karma.

The verse of praise says: Sixthly, using the two characteristics of the vastness and function of both persons and dharmas to explain the essence of Prajñā. Because the realm is vast, so is wisdom. Because the realm has the Karma of transmigration, Prajñā also has the function of contemplating the realm and eliminating severance.

The Sutra says: The Buddha, having spoken of such 'Equality of Nature,' this profound, reasonable, and most supreme Dharma, said to Vajrapāṇi Bodhisattva and others: 'If there are those who hear of such a reasonable and most supreme Dharma gate of equal Prajñā, and are able to believe, understand, receive, uphold, read, recite, and practice it, then they will be able to penetrate the equal Dharma-nature and the profound Prajñāpāramitā.'

The verse of praise says: Thirdly, praising the virtues. 'Equality of Nature' refers to the equality of the essence of Tathatā (Suchness, Reality), the original nature of both persons and dharmas is such, therefore it is called 'Equality of Nature'. 'Then they will be able to penetrate the equal Dharma-nature' is because of hearing, believing, and so on, the majestic power of this Equality of Nature, therefore they are able to penetrate the equal Dharma-nature. The equal Dharma-nature is the profound Prajñāpāramitā. The meaning of the profound Prajñāpāramitā includes two aspects: one is Reality, and the other is Contemplation. Now

達實相由觀本性遍人法故。前文所即深般若者即是觀照。不爾如何實相般若亦有業用。

經曰。于諸有情「心無掛礙疾證無上」正等菩提。

贊曰。所依法性尚能通達。能依人法理亦無礙。掛者障也礙者拘礙。通達人法亦無障礙。達所依故能依亦達。

經曰。爾時世尊「復依一切住持藏法如來之相為諸菩薩宣說般若波羅蜜多一切有情住持遍滿甚深理趣」勝藏法門。

贊曰。此第二段有情住持勝藏法門。修觀觀照遍諸人法皆善緣故。文中有三此即第一。標所說法門之名就中復二。初說依相后說其名。住持藏法者。住謂住止謂如來藏等無始有情皆依之住。或此先住諸有情中。持謂住持謂如來藏等住持有情。為有情本亦能住持一切佛法所有種子。藏法者謂如來藏即無為中含容無邊佛功德故名之為藏。一切有情住持遍滿謂如來藏遍滿依住有情身心。能持一切佛法功德。此即一切殊勝寶藏。詮此教法名為法門。如來藏義是根本名。故不說余金剛藏等。

經曰。謂一切有情「皆如來藏普賢菩薩」自體遍故。

贊曰。自下第二正陳所說于中有四。此即第一。一切有情皆如來藏者如來藏者即是真如在纏之名。出纏之時名法身故。藏謂庫藏諸佛所有一切功德皆在其中名如來藏。現行功德未能起故不

【現代漢語翻譯】現代漢語譯本：『達實相』是因為觀察到本性遍及人法的緣故。前面所說的『深般若』就是觀照。否則，如何解釋實相般若也有其作用呢？

經文說：『對於一切有情，心無掛礙，迅速證得無上』正等菩提。

讚頌說：所依的法性尚且能夠通達，能依的人法在理上也無障礙。『掛』是障礙，『礙』是拘礙。通達人法也沒有障礙。因為通達了所依，所以能依也能通達。

經文說：爾時世尊『又依據一切住持藏法如來之相，為諸菩薩宣說般若波羅蜜多一切有情住持遍滿甚深理趣』勝藏法門。

讚頌說：這是第二段有情住持勝藏法門。修習觀照，因為觀照遍及所有的人法，都是好的因緣。文中有三部分，這是第一部分。標明所說法門的名字，其中又分為兩部分。首先說依據的相，然後說它的名字。『住持藏法』，『住』是指住止，比如如來藏等，無始以來的有情都依靠它而住。或者說，它先住在各種有情之中。『持』是指住持，比如如來藏等住持有情。作為有情的根本，也能住持一切佛法的所有種子。『藏法』是指如來藏，即在無為之中包含無邊的佛功德，所以稱之為『藏』。『一切有情住持遍滿』是指如來藏遍滿並依住在有情的身心中，能夠持有一切佛法的功德。這就是一切殊勝的寶藏。詮釋這種教法的稱為法門。如來藏的意義是根本的名字，所以不說其他的金剛藏等。

經文說：謂一切有情『皆如來藏（Tathagatagarbha），普賢菩薩（Samantabhadra）』自體遍故。

讚頌說：從下面開始是第二部分，正式陳述所說的內容，其中有四部分。這是第一部分。『一切有情皆如來藏』，如來藏就是真如在纏縛時的名稱。脫離纏縛的時候，就稱為法身。『藏』是指庫藏，諸佛所有的一切功德都在其中，所以稱為如來藏。因為現行的功德還沒有生起。

【English Translation】 English version: 'Attaining true reality' is due to observing that the fundamental nature pervades human and Dharma realms. The 'profound Prajna' mentioned earlier is precisely this contemplation. Otherwise, how can we explain that the Prajna of true reality also has its function?

The Sutra says: 'For all sentient beings, with minds free from hindrance, swiftly attain unsurpassed' perfect enlightenment (Anuttara-samyak-sambodhi).

The praise says: The Dharma-nature upon which one relies can be thoroughly understood; the human and Dharma realms upon which one relies are also without obstruction in principle. 'Hindrance' means obstruction, and 'obstruction' means constraint. Understanding human and Dharma realms is also without obstruction. Because one understands that upon which one relies, one can also understand that which relies.

The Sutra says: At that time, the World Honored One 'again, relying on the aspect of the Tathagata (Tathagata) of all abiding storehouse Dharmas, for all Bodhisattvas (Bodhisattva) expounded the Prajnaparamita (Prajnaparamita), the profound principle of all sentient beings abiding and pervading' the supreme storehouse Dharma-door.

The praise says: This is the second section, the supreme storehouse Dharma-door of sentient beings abiding. Cultivating contemplation, because contemplation pervades all human and Dharma realms, all are good causes. There are three parts in the text, this is the first part. Marking the name of the Dharma-door being expounded, which is further divided into two parts. First, it speaks of the aspect upon which it relies, then it speaks of its name. 'Abiding storehouse Dharma' means 'abiding' refers to dwelling, such as the Tathagatagarbha (Tathagatagarbha) and so on, from beginningless time sentient beings all rely on it to abide. Or, it first abides within various sentient beings. 'Storehouse' refers to abiding and upholding, such as the Tathagatagarbha and so on abiding and upholding sentient beings. As the root of sentient beings, it can also abide and uphold all the seeds of all Buddha-Dharmas. 'Storehouse Dharma' refers to the Tathagatagarbha, which contains boundless Buddha-virtues within the unconditioned, hence it is called 'storehouse'. 'All sentient beings abiding and pervading' means the Tathagatagarbha pervades and relies on the body and mind of sentient beings, able to uphold all the merits of the Buddha-Dharma. This is all the supreme treasure. Explaining this teaching is called a Dharma-door. The meaning of the Tathagatagarbha is the fundamental name, so other Vajragarbhas (Vajragarbha) and so on are not mentioned.

The Sutra says: Meaning all sentient beings 'are all Tathagatagarbha (Tathagatagarbha), Samantabhadra Bodhisattva (Samantabhadra)' because their self-nature is pervasive.

The praise says: From below is the second part, formally stating what is being said, which has four parts. This is the first part. 'All sentient beings are all Tathagatagarbha', the Tathagatagarbha is the name of True Thusness (Tathata) when it is bound. When it is free from bondage, it is called Dharmakaya (Dharmakaya). 'Storehouse' refers to a treasury, all the merits of all Buddhas are within it, hence it is called Tathagatagarbha. Because the manifest merits have not yet arisen.

名法身。又此真性正實如來藏在纏中名如來藏。一切眾生皆有真理故勝鬘云。夫生死者是如來藏。普賢菩薩自體遍故者。賢謂賢善。遍體三業一切賢善故名普賢。菩薩證此普賢善理。又其自體普皆賢善。三業等法一切皆賢。由是菩薩所證真理。能證有為自體等法。一切調順並皆賢善又由此性體遍三業能令三業普皆賢善故名普賢。然今菩薩普賢本性即如來藏。故說普賢菩薩自體遍有情體故。有情者皆如來藏。廢用顯體名普賢遍。

經曰。一切有情「皆金剛藏以金剛藏」所灌灑故。

贊曰。此即第二。一切有情皆金剛藏即如來藏。堅實難壞能有破裂生死之德名金剛藏。金剛藏菩薩能證於此金剛藏理。亦能獲得金剛藏智名金剛藏。然今一切有情本體皆金剛藏。然以般若金剛藏教灌灑身心悉得堅實破裂生死堅固之法。故知有情皆金剛藏。灌者入身心之義。灑者破生死之業。以彼展轉金剛藏教所灌灑時破生死故。

經曰。一切有情「皆正法藏一切皆隨」正語轉故。

贊曰。此即第三。一切有情皆正法藏正法即是般若真教。藏謂庫藏一切有情皆是正法之庫藏也。以諸有情皆能隨順正語轉故。言正語者謂順理語即是。契經謂諸有情皆能隨順正語而轉。轉謂動轉能依正語聖教法行得堅實法故。有情性相併名有

【現代漢語翻譯】現代漢語譯本：名為法身（Dharmakaya）。此外，這個真實不虛的如來藏（Tathagatagarbha），在煩惱纏縛中稱為如來藏。一切眾生都具有真理，所以《勝鬘經》說：『生死就是如來藏。』普賢菩薩（Samantabhadra）的自體遍一切處，『賢』是指賢善，遍及身口意三業一切賢善，所以名為普賢。菩薩證悟這個普賢的賢善之理。而且他的自體普遍賢善，三業等法一切都賢善。因此，菩薩所證悟的真理，能使所證的有為自體等法，一切調順並且都賢善。又由此自性體遍及三業，能使三業普遍賢善，所以名為普賢。然而現在菩薩的普賢本性就是如來藏，所以說普賢菩薩的自體遍及有情之體，有情眾生都是如來藏。捨棄作用而顯現本體，名為普賢遍。

經文說：一切有情『皆金剛藏（Vajragarbha），以金剛藏』所灌灑的緣故。

贊文說：這是第二點。一切有情都是金剛藏，也就是如來藏。堅實難以破壞，能夠破裂生死的功德，名為金剛藏。金剛藏菩薩能夠證悟這個金剛藏之理，也能獲得金剛藏的智慧，名為金剛藏。然而現在一切有情的本體都是金剛藏。用般若（Prajna）金剛藏的教法灌灑身心，都能得到堅實破裂生死堅固之法。所以知道有情都是金剛藏。『灌』是進入身心的意思，『灑』是破除生死的業。因為他們輾轉被金剛藏教法所灌灑時，就能破除生死。

經文說：一切有情『皆正法藏（Saddharmagarbha），一切都隨』正語轉的緣故。

贊文說：這是第三點。一切有情都是正法藏，正法就是般若的真實教法。『藏』是庫藏的意思，一切有情都是正法的庫藏。因為一切有情都能隨順正語而轉。所說的正語是指順應真理的語言。契經說一切有情都能隨順正語而轉。『轉』是動轉，能夠依靠正語聖教法行得到堅實之法，所以有情的自性和現象都名為有。

【English Translation】 English version: It is called Dharmakaya (法身). Furthermore, this true and real Tathagatagarbha (如來藏), when entangled in afflictions, is called Tathagatagarbha. All sentient beings possess the truth, therefore the Shrimala Sutra says: 'Birth and death are the Tathagatagarbha.' Samantabhadra Bodhisattva's (普賢菩薩) self pervades everywhere; 'Bhadra' means virtuous and good, pervading all virtuous and good deeds of body, speech, and mind, therefore it is called Samantabhadra. The Bodhisattva realizes this virtuous principle of Samantabhadra. Moreover, his self is universally virtuous and good, and all dharmas such as the three karmas are virtuous and good. Therefore, the truth realized by the Bodhisattva enables the conditioned self and other dharmas that are realized to be harmonious and virtuous and good. Furthermore, because this self-nature pervades the three karmas, it can make the three karmas universally virtuous and good, therefore it is called Samantabhadra. However, now the inherent nature of Samantabhadra Bodhisattva is the Tathagatagarbha, therefore it is said that Samantabhadra Bodhisattva's self pervades the body of sentient beings, and all sentient beings are the Tathagatagarbha. Abandoning function and revealing the essence is called Samantabhadra's pervasiveness.

The sutra says: All sentient beings 'are Vajragarbha (金剛藏), because they are sprinkled by Vajragarbha'.

The commentary says: This is the second point. All sentient beings are Vajragarbha, which is the Tathagatagarbha. Being solid and difficult to destroy, and having the virtue of breaking birth and death, it is called Vajragarbha. Vajragarbha Bodhisattva can realize this principle of Vajragarbha, and can also obtain the wisdom of Vajragarbha, called Vajragarbha. However, now the essence of all sentient beings is Vajragarbha. Using the Prajna (般若) Vajragarbha teachings to sprinkle the body and mind, one can obtain the solid and firm dharma of breaking birth and death. Therefore, it is known that sentient beings are all Vajragarbha. 'Sprinkling' means entering the body and mind, and 'sprinkling' means breaking the karma of birth and death. Because they are sprinkled by the Vajragarbha teachings in turn, they can break birth and death.

The sutra says: All sentient beings 'are Saddharmagarbha (正法藏), because all follow' righteous speech.

The commentary says: This is the third point. All sentient beings are Saddharmagarbha, the Saddharma is the true teaching of Prajna. 'Garbha' means treasury, all sentient beings are the treasury of the Saddharma. Because all sentient beings can follow righteous speech. The so-called righteous speech refers to language that accords with truth. The sutra says that all sentient beings can follow righteous speech and turn. 'Turn' means to move and transform, and one can rely on the righteous speech, the holy teachings, and the practice of dharma to obtain solid dharma, therefore the nature and phenomena of sentient beings are both called 'being'.

情。從諸有情發起正語。故諸有情名正法藏。

經曰。一切有情「皆妙業藏一切事業」加行依故。

贊曰。此即第四。一切有情皆妙業藏。妙業即是菩薩所有諸善三業藏。義同前。一切有情皆是菩薩妙業庫藏。菩薩欲起諸善事業皆為有情。或為證彼有情本性或欲拔彼生死苦惱發起加行。故有情是加行所依。所依即藏。從諸有情起妙業故。上來四種第一法體談本藏故。第二法用破生死故。第三教依無倒本故。第四德依諸德本故。若不能曉與此相違。

經曰。佛說如是「有情住持甚深理趣勝藏法已告金剛手菩薩等言若有得聞如是遍滿般若理趣勝藏法門信解受持讀誦修習則能通達勝藏法性疾證無上」正等菩提。

贊曰。自下第三嘆經勝德。勝藏法性即如來藏等四種勝藏。法本性故。由今聞等故后通達。

經曰。爾時世尊「復依究竟無邊際法如來之相為諸菩薩宣說般若波羅蜜多究竟住持法義平等」金剛法門。

贊曰。自下第三二段明行得果於中分二。初無邊無際究竟法門。得二果時廣深一味極殊勝故自利果德。后甚深理趣無上法門。得二果已自利利他為三界主隨諸有情所愿皆從。利他果德。此即初段。就此初段中文有其三。此即第一總標所說法門之號。于中復二。初說所依后辨其名。究

【現代漢語翻譯】情。從諸有情發起正語。故諸有情名正法藏。

經曰。一切有情『皆妙業藏一切事業』加行依故。

贊曰。此即第四。一切有情皆妙業藏。妙業即是菩薩所有諸善三業藏。義同前。一切有情皆是菩薩妙業庫藏。菩薩欲起諸善事業皆為有情。或為證彼有情本性或欲拔彼生死苦惱發起加行。故有情是加行所依。所依即藏。從諸有情起妙業故。上來四種第一法體談本藏故。第二法用破生死故。第三教依無倒本故。第四德依諸德本故。若不能曉與此相違。

經曰。佛說如是『有情住持甚深理趣勝藏法已告金剛手菩薩（Vajrapani Bodhisattva）等言若有得聞如是遍滿般若理趣勝藏法門信解受持讀誦修習則能通達勝藏法性疾證無上』正等菩提。

贊曰。自下第三嘆經勝德。勝藏法性即如來藏（Tathagatagarbha）等四種勝藏。法本性故。由今聞等故后通達。

經曰。爾時世尊『復依究竟無邊際法如來之相為諸菩薩宣說般若波羅蜜多（Prajnaparamita）究竟住持法義平等』金剛法門。

贊曰。自下第三二段明行得果於中分二。初無邊無際究竟法門。得二果時廣深一味極殊勝故自利果德。后甚深理趣無上法門。得二果已自利利他為三界主隨諸有情所愿皆從。利他果德。此即初段。就此初段中文有其三。此即第一總標所說法門之號。于中復二。初說所依后辨其名。究

【English Translation】 English version: Sentient beings. Because all sentient beings initiate right speech, therefore sentient beings are named the Treasury of the Right Dharma.

The Sutra says: 'All sentient beings are the treasury of wonderful karma, the basis for all activities and endeavors'.

Commentary: This is the fourth. All sentient beings are the treasury of wonderful karma. Wonderful karma is the treasury of all virtuous three karmas possessed by Bodhisattvas. The meaning is the same as before. All sentient beings are the treasury of Bodhisattvas' wonderful karma. Bodhisattvas wish to initiate all virtuous activities for the sake of sentient beings, either to realize the inherent nature of these sentient beings or to liberate them from the suffering of birth and death, thus initiating endeavors. Therefore, sentient beings are the basis for these endeavors. The basis is the treasury. Because wonderful karma arises from sentient beings. The above four types: the first discusses the original treasury of the Dharma body; the second uses the Dharma to break through birth and death; the third relies on the unerring source of the teachings; the fourth relies on the source of all virtues. If one cannot understand this, it is contrary to it.

The Sutra says: 'The Buddha, having spoken of such a profound and meaningful treasury of Dharma, which is upheld by sentient beings, then said to Vajrapani Bodhisattva (金剛手菩薩): If anyone hears, believes, understands, receives, upholds, reads, recites, and practices this pervasive and meaningful treasury of Prajna (般若) Dharma, they will be able to penetrate the nature of the supreme treasury of Dharma and quickly attain unsurpassed' perfect enlightenment.

Commentary: From here onwards is the third section, praising the excellent virtues of the Sutra. The nature of the supreme treasury of Dharma is the Tathagatagarbha (如來藏) and the four kinds of supreme treasuries. Because it is the fundamental nature of the Dharma. Because of hearing it now, one will understand it later.

The Sutra says: 'At that time, the World Honored One, relying on the ultimate and boundless Dharma, the aspect of the Tathagata, for all Bodhisattvas, expounded the ultimate and abiding Dharma meaning of Prajnaparamita (般若波羅蜜多), the equal' Vajra Dharma gate.

Commentary: From here onwards is the third section, in two parts, explaining the practice and attainment of results. First, the boundless and ultimate Dharma gate. When attaining the two fruits, it is vast, profound, and supremely excellent, hence the virtue of self-benefit. Later, the profound and meaningful unsurpassed Dharma gate. After attaining the two fruits, one benefits oneself and others, becoming the lord of the three realms, fulfilling the wishes of all sentient beings. This is the virtue of benefiting others. This is the first part. Within this first part, there are three sections. This is the first, generally stating the name of the Dharma gate being taught. Within this, there are two parts. First, explaining the basis, then distinguishing the name. Ultimately,

竟者最勝義。第一義無上義窮極義。無邊者廣無際者深。此意說言。佛身最勝廣深之法。究竟住持法義平等者。究竟者同前釋。住者依止持者住持。法者能詮文字之教。義者所詮理趣之義。平等者相似義不異義。金剛者堅實義能破義。謂最勝依止住持教理不異破壞生死。法門謂法義皆能無邊際等故。又究竟住持住持一切諸佛法故。法義平等相順無二。金剛法者能破生死堅實法門。

經曰。謂甚深般若「波羅蜜多無邊故一切如來」亦無邊。

贊曰。此下第二正陳所說。前性平等性最勝法門中。說一切有情無邊等故甚深般若波羅蜜多亦無邊。般若既通實相觀照文字等五。三身如來隨亦無邊。實相之理法身無邊。觀照之智報身無邊。依此二種化身應物隨緣。即現業用無邊。無邊者廣量難測故。諸根相好一一無邊。無限善根所引生故。

經曰。甚深般若「波羅蜜多無際故一切如來」亦無際。

贊曰。無際者深妙難知故。亦由三劫難修所得故。深般若名為無際。此成三身亦名無際。非是二乘凡夫等類十地菩薩所能知故。

經曰。甚深般若「波羅蜜多一味故一切法」亦一味。

贊曰。此能觀觀照及所觀理方便等五法皆一味故名為平等。一味者一相義。謂無相和合義無分別義。又一味者堅實故

【現代漢語翻譯】現代漢語譯本竟者，是最殊勝的意義，第一義是無上的意義，窮極的意義。無邊是指廣闊，無際是指深邃。這意思是說，佛身是最殊勝、廣闊而深邃的法。究竟是安住和住持法義的平等。究竟的意義與前面解釋相同。住是指依止，持是指住持。法是指能夠詮釋的文字教義，義是指所詮釋的理趣意義。平等是指相似的意義，沒有差異的意義。金剛是指堅實的意義，能夠破除的意義。也就是說，最殊勝的依止安住和住持的教理沒有差異，能夠破壞生死。法門是指法義都能夠無邊無際等等。而且，究竟安住和住持一切諸佛的法。法義平等，相互順應，沒有二致。金剛法是指能夠破除生死，堅實的法門。

經文說：『因為甚深般若（Prajna）波羅蜜多（Paramita，到彼岸）是無邊的，所以一切如來（Tathagata，佛的稱號）也是無邊的。』

讚頌說：下面第二部分正式陳述所說的內容。在前面性平等性最殊勝的法門中，因為說一切有情是無邊的等等，所以甚深般若波羅蜜多也是無邊的。般若既然貫通實相、觀照、文字等五種，三身如來也隨之無邊。實相的道理，法身是無邊的。觀照的智慧，報身是無邊的。依靠這兩種，化身應物隨緣，就顯現出業用無邊。無邊是指廣闊，難以測量。諸根相好，一一無邊，因為是無限善根所引導產生的。

經文說：『因為甚深般若波羅蜜多是無際的，所以一切如來也是無際的。』

讚頌說：無際是指深妙，難以知曉。也是因為經過三大阿僧祇劫難以修習才能獲得。深般若被稱為無際。這成就了三身也稱為無際。不是二乘凡夫等類和十地菩薩所能夠知曉的。

經文說：『因為甚深般若波羅蜜多是一味的，所以一切法也是一味的。』

讚頌說：這能觀的觀照以及所觀的理，方便等五法都是一味的，所以稱為平等。一味是指一相的意義。是指無相和合的意義，沒有分別的意義。又，一味是指堅實。

【English Translation】 English version The ultimate is the most supreme meaning. The first meaning is the unsurpassed meaning, the ultimate meaning. Boundless means vast, and limitless means profound. This means that the Buddha's body is the most supreme, vast, and profound Dharma. Ultimately, it is the equality of abiding and upholding the Dharma's meaning. The ultimate meaning is the same as explained before. Abiding means relying, and upholding means maintaining. Dharma refers to the teachings of words that can be explained, and meaning refers to the meaning of the principles that are explained. Equality refers to similar meanings, meanings without difference. Vajra (Diamond) refers to the meaning of solidity, the meaning of being able to destroy. That is to say, the most supreme reliance, abiding, and upholding of the teachings are not different, and can destroy birth and death. Dharma gate refers to the fact that Dharma meanings can be boundless, etc. Moreover, it ultimately abides and upholds all the Buddhas' Dharmas. The Dharma meanings are equal, in accordance with each other, and without duality. Vajra Dharma refers to the solid Dharma gate that can destroy birth and death.

The sutra says: 'Because the profound Prajna (wisdom) Paramita (perfection, going to the other shore) is boundless, all Tathagatas (Buddhas) are also boundless.'

The praise says: The second part below formally states what is said. In the previous Dharma gate of equality and supreme nature, because it is said that all sentient beings are boundless, etc., the profound Prajna Paramita is also boundless. Since Prajna penetrates the five aspects of reality, contemplation, and words, the Trikaya (three bodies of Buddha) Tathagatas are also boundless accordingly. The principle of reality, the Dharmakaya (Dharma body), is boundless. The wisdom of contemplation, the Sambhogakaya (enjoyment body), is boundless. Relying on these two, the Nirmanakaya (emanation body) responds to things according to conditions, and manifests boundless karmic functions. Boundless means vast and difficult to measure. Each of the roots and characteristics is boundless because it is guided by infinite good roots.

The sutra says: 'Because the profound Prajna Paramita is limitless, all Tathagatas are also limitless.'

The praise says: Limitless means profound and difficult to know. It is also because it is difficult to cultivate for three great asamkhya kalpas (incalculable eons) to obtain. Profound Prajna is called limitless. This achieves the Trikaya also called limitless. It cannot be known by those of the two vehicles (Shravakas and Pratyekabuddhas), ordinary people, and even tenth-ground Bodhisattvas.

The sutra says: 'Because the profound Prajna Paramita is of one taste, all Dharmas are also of one taste.'

The praise says: This contemplating contemplation and the contemplated principle, skillful means, and the five Dharmas are all of one taste, so it is called equality. One taste refers to the meaning of one aspect. It refers to the meaning of non-aspect harmony, the meaning of no discrimination. Also, one taste means solid.

離苦樂相無歡戚故。其一切法若教若義皆亦一味。隨二般若無乖諍故。佛地經說。譬如三十三天未入雜林。終不能于若事若受無我我所和合受用。若入雜林即無分別隨意受用。由此雜林有如是德能令諸天入此林者。天諸果報若事若受無所思惟和合受用。如是菩薩若未證得無生法忍終不能得平等之心平等之舍。乃與一切聲聞獨覺無有差別。有二想故。彼不能住受用和合一味事智。若已證得無生法忍遣二想故得平等心。遂與聲聞獨覺差別。由平等心而能住舍受用和合一味事智。彼論說言。三十三天有一雜林諸天和合福力所感。令諸天眾不在此林宮殿等事苦樂受等勝劣有異。有我我所差別受用。若在此林若事若受都無勝劣。皆同上妙無我我所和合受用。能令平等和合受用故名雜林。此由諸天各修平等和合福業增上力故。令彼諸天本識變現同處同時同一相法。由彼雜林增上力故。令彼轉識亦同變現雖各受用而謂無別。如是地前地上菩薩差別無差別亦復如是。二相無相所引生故未得無生及得別。故即彼經云。又如種種大小眾流未入大海各別所依。異水少水水有增減。隨其水業所作各異。少分依持水族生命。若入大海無別所依水無差別水無限量水無增減。所作業一廣大依持水族生命。如是菩薩若未證入如來清凈法界大海各別所依。

【現代漢語翻譯】現代漢語譯本：遠離痛苦和快樂的對立，沒有歡喜和悲傷的緣故。所有一切法，無論是教義還是意義，都成為一體。因為隨順二種般若（prajna，智慧）而沒有乖違和爭論的緣故。《佛地經》說：『譬如三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）未進入雜林，始終不能在事物和感受上，做到無我（anatman，佛教教義，認為沒有永恒不變的自我）我所（mamakara，執著于『我的』事物）的和合受用。如果進入雜林，就沒有分別，可以隨意受用。』由此雜林有這樣的德能，能讓進入此林的諸天，對於諸天的果報，無論是事物還是感受，都沒有思慮，和合受用。如同菩薩如果未證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟），始終不能得到平等之心和平等之舍，乃至於和一切聲聞（sravaka，聽聞佛陀教誨而證悟的修行者）、獨覺（pratyekabuddha，不依賴他人教導而獨自證悟的修行者）沒有差別，因為有二種對立的想法的緣故。他們不能安住于受用和合一體的事智。如果已經證得無生法忍，遣除了二種對立的想法，就能得到平等心，於是就和聲聞、獨覺有了差別。由於平等心，就能安住于舍，受用和合一體的事智。那部論典說：『三十三天有一座雜林，是諸天和合的福力所感得的，使得諸天眾不在此林時，宮殿等事物、苦樂感受等有勝劣的差異，有我我所的差別受用。如果在此林中，無論是事物還是感受，都沒有勝劣，都同樣是上妙的，沒有我我所的和合受用。』能夠使平等和合受用，所以叫做雜林。這是由於諸天各自修習平等和合的福業，增上力的緣故，使得那些諸天的本識（alaya-vijnana，阿賴耶識，儲存一切業種的識）變現出同處、同時、同一相的法。由於那雜林的增上力，使得他們的轉識（pravrtti-vijnana，眼耳鼻舌身意等六識）也同樣變現，雖然各自受用，卻認為沒有差別。如同地前菩薩和地上菩薩的差別和無差別也是這樣，由二相和無相所引導而生，未得無生法忍和已得無生法忍的差別緣故。即彼經說：『又如種種大小的眾流，未進入大海時，各自有不同的所依，水有少有，水有增有減，隨著各自的水業所作而各異，少部分地依持水族生命。如果進入大海，就沒有不同的所依，水沒有差別，水沒有，水沒有增減，所作業成為一體，廣大地依持水族生命。』如同菩薩如果未證入如來清凈法界大海，各自有不同的所依。

【English Translation】 English version: Therefore, there is no joy or sorrow because of being apart from the characteristics of suffering and happiness. All dharmas (laws, teachings), whether doctrines or meanings, become one taste because they accord with the two prajnas (wisdom) without contradiction or dispute. The Buddhabhumi Sutra says: 'For example, the Trayastrimsa (Thirty-three Heavens) devas (gods) who have not entered the Mixed Forest are ultimately unable to experience the harmonious enjoyment of no-self (anatman) and what belongs to self (mamakara) in matters and feelings. If they enter the Mixed Forest, there is no distinction, and they can enjoy it at will.' Therefore, this Mixed Forest has such virtue and ability that it enables the devas who enter this forest to have no thoughts about the fruits of the devas, whether in matters or feelings, and to enjoy them harmoniously. It is like a Bodhisattva who has not attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas) will ultimately not be able to attain the mind of equality and the abandonment of equality, and there will be no difference between them and all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), because they have two opposing thoughts. They cannot abide in and enjoy the harmonious and unified wisdom of things. If they have already attained the Anutpattika-dharma-ksanti and eliminated the two opposing thoughts, they will attain the mind of equality, and thus there will be a difference between them and the Sravakas and Pratyekabuddhas. Because of the mind of equality, they can abide in abandonment and enjoy the harmonious and unified wisdom of things. That treatise says: 'The Trayastrimsa devas have a Mixed Forest, which is brought about by the combined blessings of the devas, so that when the devas are not in this forest, there are differences in the superiority and inferiority of things such as palaces and feelings of suffering and happiness, and there is the differentiated enjoyment of self and what belongs to self. If they are in this forest, there is no superiority or inferiority in matters or feelings, and they are all equally sublime, with the harmonious enjoyment of no-self and what belongs to self.' It is called the Mixed Forest because it enables equal and harmonious enjoyment. This is because the devas each cultivate equal and harmonious meritorious deeds, and because of the power of increase, the Alaya-vijnana (storehouse consciousness) of those devas manifests dharmas of the same place, same time, and same appearance. Because of the power of increase of that Mixed Forest, their Pravrtti-vijnana (active consciousness) also manifests in the same way, and although they each enjoy it, they think there is no difference. It is like the difference and non-difference between Bodhisattvas before the Bhumis (stages) and Bodhisattvas on the Bhumis, which is also the same, because it is brought about by the two characteristics of existence and non-existence, and because of the difference between not attaining the Anutpattika-dharma-ksanti and attaining it. That sutra says: 'Also, like the various large and small streams that have not entered the great ocean, each has its own different support. The water is less or more, and the water increases or decreases. Depending on the water karma they have created, they are different, and they support the lives of aquatic creatures in small parts. If they enter the great ocean, there is no different support, the water has no difference, the water has no **, the water has no increase or decrease, and the karma they have created becomes one, broadly supporting the lives of aquatic creatures.' It is like a Bodhisattva who has not entered the pure Dharma-dhatu (realm of reality) ocean of the Tathagata (Thus Come One), each has its own different support.

異智少智智有增減。隨其智業所作各異。少分眾產生熟善根之所依止。若已證入如來清凈法界大海無別所依。智無限量智無增減受用和合一味事智無量眾產生熟善根之所依止。彼論說言。水別所依種種地方為所依故。菩薩所依別別如來為所依故。異水者清濁灰美水差別故。菩薩異智者各別勝解所修成故。所餘法譬隨義可知。菩薩既然。故修成時成佛之位三身萬德各唯一味。

經曰。甚深般若「波羅蜜多究竟故一切法」亦究竟。

贊曰。此觀照及境文字等五最勝第一名為究竟。諸法及義隨般若亦爾。此中意顯。由深般若因位．文字．眷屬．境界．無邊無際一味究竟。所行之行得三身果。所說法義隨身亦爾。有深般若諸法本性。本性既一味究竟故法亦爾。

經曰。佛說如是「無邊無際究竟理趣金剛法已告金剛手菩薩等言若有得聞如是究竟般若理趣金剛法門信解受持讀誦修習一切障法皆悉消除定得如來執金剛性疾證無上」正等菩提。

贊曰。此即第三嘆經勝德。既聞般若及佛三身所有法義無邊際等。一切障法皆悉銷除定得如來執金剛性。謂領受此能破生死真實本性真如法界。疾證無上正等菩提。此中具有滅惡攝善二種勝德。

經曰。爾時世尊「復依遍照如來之相為諸菩薩宣說般若波羅蜜多得

【現代漢語翻譯】現代漢語譯本：異智（不同的智慧）、少智（較少的智慧），智慧有增長和減少。隨著他們的智慧和行為的不同，所做的事情也各不相同。少部分眾產生熟的善根有所依靠。如果已經證入瞭如來清凈法界大海，就沒有其他的依靠。智慧沒有**，智慧沒有增減，受用和合為一味，事智無量，眾產生熟的善根有所依靠。那部論典說：水的不同在於所依靠的種種地方不同，菩薩所依靠的不同在於各個如來不同。不同的水在於清澈、渾濁、灰暗、美好等水的差別，菩薩不同的智慧在於各自殊勝的理解所修成。其餘的譬喻可以根據意義來理解。菩薩既然如此，所以在修成時，成佛之位的三身（Dharmakaya, Sambhogakaya, Nirmanakaya）和萬德（一切功德）各自都是唯一一味。

經文說：甚深的般若波羅蜜多（Prajnaparamita，智慧到彼岸）究竟的緣故，一切法也究竟。

讚頌說：這種觀照以及境、文字等五種最殊勝的第一，名為究竟。諸法和義隨著般若也如此。這裡的意思是顯示：由於甚深的般若，在因位、文字、眷屬、境界、無邊無際都是一味究竟。所修行的行為得到三身果。所說法的意義隨著身也如此。有甚深般若的諸法本性，本性既然是一味究竟，所以法也如此。

經文說：佛陀這樣說了『無邊無際究竟理趣金剛法』后，告訴金剛手菩薩（Vajrapani Bodhisattva）等人說：如果有人聽聞了這樣究竟的般若理趣金剛法門，信解受持讀誦修習，一切障礙之法都全部消除，必定得到如來的執金剛性，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

讚頌說：這是第三個讚歎經文殊勝的功德。既然聽聞了般若和佛陀三身所有的法義無邊無際等，一切障礙之法都全部消除，必定得到如來的執金剛性。就是領受這能破生死真實本性的真如法界。迅速證得無上正等菩提。這其中具有滅惡攝善兩種殊勝的功德。

經文說：這時，世尊又依靠遍照如來（Vairocana Buddha）之相，為諸菩薩宣說般若波羅蜜多，得到

【English Translation】 English version: Different wisdoms, lesser wisdoms, wisdoms that increase and decrease. According to their different wisdoms and actions, what they do is also different. A small portion of sentient beings rely on the maturation of their good roots. If they have already entered the pure Dharma-realm ocean of the Tathagata (如來，one who has thus come), there is no other reliance. Wisdom has no **, wisdom has no increase or decrease, enjoyment is unified as one flavor, the wisdom of affairs is immeasurable, and sentient beings rely on the maturation of their good roots. That treatise says: The difference in water lies in the different places it relies on, the difference in Bodhisattvas lies in the different Tathagatas they rely on. The difference in water lies in the differences of clarity, turbidity, grayness, and beauty, the difference in Bodhisattvas' wisdom lies in the different superior understandings they cultivate. The remaining metaphors can be understood according to their meaning. Since Bodhisattvas are like this, when they achieve Buddhahood, the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and ten thousand virtues of the Buddha-position are each uniquely one flavor.

The sutra says: Because the profound Prajnaparamita (般若波羅蜜多，perfection of wisdom) is ultimate, all dharmas are also ultimate.

The praise says: This contemplation and the five most supreme firsts, such as object and words, are called ultimate. All dharmas and meanings are also like this with Prajna. The meaning here is to show: Because of the profound Prajna, in the causal position, words, retinue, realm, boundless and limitless, it is all ultimately one flavor. The practice that is practiced obtains the fruit of the three bodies. The meaning of the Dharma that is spoken is also like this with the body. There is the inherent nature of all dharmas of profound Prajna, since the inherent nature is ultimately one flavor, so the Dharma is also like this.

The sutra says: The Buddha, having spoken thus of the 'boundless and limitless ultimate principle Vajra Dharma,' told Vajrapani Bodhisattva (金剛手菩薩，diamond hand bodhisattva) and others: If anyone hears such an ultimate Prajna principle Vajra Dharma gate, believes, understands, receives, upholds, reads, recites, cultivates, and practices it, all obstructing dharmas will be completely eliminated, and they will surely obtain the Vajra nature of the Tathagata, and quickly attain Anuttara-samyak-sambodhi (無上正等菩提，unsurpassed perfect enlightenment).

The praise says: This is the third praise of the sutra's supreme virtue. Since one has heard the Prajna and all the Dharma meanings of the Buddha's three bodies, boundless and limitless, etc., all obstructing dharmas will be completely eliminated, and one will surely obtain the Vajra nature of the Tathagata. That is, receiving this True Thus Dharma-realm that can break the true nature of birth and death. Quickly attain Anuttara-samyak-sambodhi. This contains two supreme virtues of eliminating evil and gathering good.

The sutra says: At this time, the World-Honored One, again relying on the appearance of Vairocana Buddha (遍照如來，the all-illuminating tathagata), for all the Bodhisattvas, expounded Prajnaparamita, and obtained

諸如來秘密法性及一切法無戲論性大樂金剛不空神咒金剛法門初中后位最勝第一甚深理趣」無上法門。

贊曰。此第二段甚深理趣無上法門。得二果已自利利他為三界主隨諸有情所愿皆從利他果德。遍照智者即一切智一切種智。如睡夢覺如蓮華開。通達諸法遍能自利及利他盡名為遍照。得諸如來秘密法性。得謂獲證。謂此法門能得秘密等。可貴可重名秘幽隱難知名密。即是有為一切殊勝幽微諸法謂菩提是。及一切法無戲論性即真法界。離諸名言及分別故。大樂者得無漏樂。樂有五種。一因樂二受樂三苦對治樂四斷受樂五無惱害樂。此中有四。一出離樂二遠離樂三菩提樂四涅槃樂。今得此五及后四種故言大樂。遍滿法界俱是樂故。金剛者能破義一切障法悉能破故。不空者顯此妙法非空無果必有靈驗殊勝異果名為不空。神咒者神謂聖德理事自在。咒謂總持謂十方佛共有聖德名之為神。以一略言具一切佛法所有功德。破滅一切生死怨敵。總含諸德故名總持。此名為咒。金剛法性者諸佛般若堅實諸法此為第一故名法性。此上所詮法門所得行。以下總是能得法門。初中后位者謂此經中初說中說后說三位。或發心修行證得三位。或聽聞修行離欲三位。此為最勝無二第一無上法行。由此法門最第一故能證如來秘密法性等。

【現代漢語翻譯】現代漢語譯本：如來秘密法性以及一切法無戲論性大樂金剛不空神咒金剛法門，是初、中、后位最殊勝、第一、極其深奧的理趣，是無上的法門。

讚頌說：這第二段是極其深奧理趣的無上法門。獲得二種果位后，既能自利又能利他，成為三界之主，隨順所有有情（眾生）的願望，一切都從利他的果德而來。遍照智者，就是一切智、一切種智。如同從睡夢中醒來，如同蓮花開放。通達諸法，普遍能夠自利和利他，窮盡一切，就叫做遍照。獲得諸如來秘密法性。

『得』的意思是獲得、證得。意思是說，這個法門能夠獲得秘密等等。可貴可重，所以稱為『秘』，幽深隱晦難以知曉，所以稱為『密』。『秘』就是有為的一切殊勝幽微的諸法，菩提（覺悟）就是其中之一。『及一切法無戲論性』，就是真法界，遠離一切名言和分別的緣故。『大樂』是指獲得無漏之樂。樂有五種：一是因樂，二是受樂，三是苦對治樂，四是斷受樂，五是無惱害樂。這裡面有四種：一是出離樂，二是遠離樂，三是菩提樂，四是涅槃樂。現在獲得這五種以及後面的四種，所以說『大樂』。遍滿法界都是樂的緣故。『金剛』，因為能夠破除一切障礙之法。『不空』，顯示這個妙法並非空無結果，必定有靈驗殊勝的異果，所以稱為『不空』。『神咒』，『神』是指聖德，理事自在。『咒』是指總持，意思是十方佛共有的聖德，稱之為『神』。用一個簡略的詞語，就具備一切佛法所有的功德，破滅一切生死怨敵，總含諸德，所以稱為總持，這就是『咒』的含義。『金剛法性』，諸佛的般若（智慧）堅實，諸法以此為第一，所以稱為法性。以上所詮釋的是法門所得的行，以下所說的都是能夠獲得法門的。

『初中后位』，是指這部經中初說、中說、后說這三個階段。或者指發心、修行、證得這三個階段。或者指聽聞、修行、離欲這三個階段。這是最殊勝、無二、第一、無上的法行。因為這個法門最第一，所以能夠證得如來秘密法性等等。

【English Translation】 English version: The secret Dharma-nature of the Tathagatas, and the non-dualistic nature of all Dharmas, the Great Bliss Vajra Unfailing Mantra, the Vajra Dharma-door, is the most supreme, the foremost, and the profoundly deep principle in the initial, intermediate, and final stages; it is the unsurpassed Dharma-door.

A eulogy says: This second section is the unsurpassed Dharma-door of profoundly deep principle. Having attained the two fruits, one benefits oneself and others, becoming the lord of the three realms. According to the wishes of all sentient beings, everything comes from the merit of benefiting others. The All-Illuminating Wise One is the All-Knowing One, the All-Kinds-Knowing One. Like awakening from a dream, like a lotus flower opening. Comprehending all Dharmas, universally able to benefit oneself and others, exhausting everything, is called All-Illuminating. Attaining the secret Dharma-nature of all Tathagatas.

'Attaining' means to acquire and realize. It means that this Dharma-door can attain secrets, etc. It is precious and important, therefore called 'secret'; it is profound and hidden, difficult to know, therefore called 'secret'. 'Secret' refers to all the supremely subtle Dharmas of conditioned existence, of which Bodhi (enlightenment) is one. 'And the non-dualistic nature of all Dharmas' is the true Dharma-realm, because it is apart from all names and discriminations. 'Great Bliss' refers to attaining the un-leaking bliss. There are five kinds of bliss: first, the bliss of cause; second, the bliss of reception; third, the bliss of counteracting suffering; fourth, the bliss of cessation of reception; fifth, the bliss of non-affliction. Here, there are four kinds: first, the bliss of renunciation; second, the bliss of detachment; third, the bliss of Bodhi; fourth, the bliss of Nirvana. Now, attaining these five and the latter four, therefore it is called 'Great Bliss'. Because pervading the Dharma-realm is all bliss. 'Vajra' because it can destroy all obstructing Dharmas. 'Unfailing' shows that this wonderful Dharma is not empty and without result, but certainly has efficacious and supreme extraordinary results, therefore it is called 'Unfailing'. 'Mantra', 'divine' refers to holy virtue, freedom in principle and practice. 'Mantra' refers to Dharani (total retention), meaning the shared holy virtue of the Buddhas of the ten directions, called 'divine'. Using one brief word, it possesses all the merits of all the Buddha-Dharmas, destroying all enemies of birth and death, totally containing all virtues, therefore it is called Dharani, this is the meaning of 'Mantra'. 'Vajra Dharma-nature', the Prajna (wisdom) of all Buddhas is solid, and this is the foremost of all Dharmas, therefore it is called Dharma-nature. What is explained above is the practice attained by the Dharma-door, and what is said below is all about being able to attain the Dharma-door.

'Initial, intermediate, and final stages' refers to the three stages of the initial, intermediate, and final teachings in this Sutra. Or it refers to the three stages of generating the aspiration, practicing, and realizing. Or it refers to the three stages of hearing, practicing, and detachment from desire. This is the most supreme, non-dual, foremost, and unsurpassed Dharma practice. Because this Dharma-door is the most foremost, it can realize the secret Dharma-nature of the Tathagatas, etc.

經曰。謂大貪等「最勝成就令大菩薩」大樂最勝成就。

贊曰。自下第二正陳所說文中有二。初以三複次說菩薩行十惡業道等因所得果利。后三複次說陀羅尼。初中有三複次。初複次中有二。初明惡業道貪等為因所得果利。后明善業道般若為因所得果利。明貪等為因中初明自利果。后明利他果。明自利果中明由貪等為因展轉得四種果。一由貪等為因得大樂。二大樂為因得大覺。三大覺為因得能降四魔。四降四魔為因得自在。云何名為謂大貪等最勝成就。所謂菩薩于其因中翻其生死十惡業道。自行出世十惡業道。一能殺生。謂斷眾生生死流轉斷是殺義。二不與取。無有與者自然攝取是無他求自攝益義。三欲邪行。了知欲為邪而修于正行。若分別欲實知唯邪如有頌言。佛說貪恚癡皆從分別起。凈不凈顛倒此亦為緣生。凈不凈顛倒為緣而有者彼自性皆無故顯非真實。四妄語。若於妄中能說為妄。如有頌言一切虛妄法世尊如實說。于虛妄法中諸行最虛妄。五離間語。云何貝戍尼謂常居最勝空。貝戍尼言顯目離間語密詮常勝空。貝表勝義戍表空義尼表常義。今取密義。六粗惡語。云何波魯師謂善安住所知彼岸。此波魯師顯目粗惡語密詮住彼岸。彼岸即是一切智。佛于其中能善安住名波魯師。七綺間語。若正說法品類差

【現代漢語翻譯】現代漢語譯本：

經文說，所謂大貪等是『最勝成就，令大菩薩』獲得大樂最勝成就。贊文說，下面第二部分正式陳述所說內容，分為兩部分。首先用三個複次說明菩薩修行十惡業道等因所得到的果報利益。後面三個複次說明陀羅尼。最初的複次中又分為兩部分。首先闡明惡業道貪等為因所得到的果報利益，然後闡明善業道般若為因所得到的果報利益。闡明貪等為因的部分，首先闡明自利果，然後闡明利他果。闡明自利果的部分，說明由貪等為因，輾轉得到四種果報。第一，由貪等為因得到大樂。第二，大樂為因得到大覺。第三，大覺為因得到能降伏四魔。第四，降伏四魔為因得到自在。怎樣叫做所謂大貪等最勝成就呢？就是說菩薩在因地中，翻轉生死十惡業道。自行出世的十惡業道。第一，能夠殺生。所謂斷除眾生死生流轉，斷就是殺的意義。第二，不與取（Adinnadana）。沒有給予者，自然攝取，這是無他求而自我攝取利益的意義。第三，欲邪行（Kamesu Micchacara）。了知慾望是邪的，而修習于正行。如果分別慾望，確實知道唯有邪。如有頌說：佛說貪嗔癡，皆從分別起。凈與不凈的顛倒，也是以此為緣而生。以凈與不凈的顛倒為緣而有的事物，它們的自性都是空無的，所以顯示它們並非真實。第四，妄語（Musavada）。如果在虛妄之中能夠說出虛妄。如有頌說：一切虛妄法，世尊如實說。在虛妄法中，諸行最為虛妄。第五，離間語（Pisuna Vacana）。什麼是貝戍尼（Paisunya）呢？就是常居最勝空。貝戍尼這個詞，表面上是離間語，實則秘密地詮釋常勝空。貝（Pai）表示勝義，戍（sunya）表示空義，尼（ni）表示常義。現在取其秘密的意義。第六，粗惡語（Pharusa Vacana）。什麼是波魯師（Parusa）呢？就是善於安住所知彼岸。這個波魯師，表面上是粗惡語，實則秘密地詮釋安住彼岸。彼岸就是一切智。佛在其中能夠善於安住，名為波魯師。第七，綺語（Sambhinna-ppalapa）。如果正確地說法，品類有差別。

【English Translation】 English version:

The sutra says that so-called great greed etc. are the 'supreme accomplishment, causing great Bodhisattvas' to achieve the supreme accomplishment of great bliss. The commentary says that the second part below formally states what is said, and it is divided into two parts. First, using three 'punarukta' (repetitions), it explains the benefits and rewards obtained by Bodhisattvas practicing the ten non-virtuous karmic paths etc. as causes. The latter three 'punarukta' explain the Dharani. The initial 'punarukta' is further divided into two parts. First, it elucidates the benefits and rewards obtained by the non-virtuous karmic paths, greed etc., as causes. Then, it elucidates the benefits and rewards obtained by the virtuous karmic paths, Prajna (wisdom), as causes. In the part elucidating greed etc. as causes, it first elucidates the benefit for oneself, and then elucidates the benefit for others. In the part elucidating the benefit for oneself, it explains that by greed etc. as causes, one obtains four kinds of rewards in succession. First, by greed etc. as causes, one obtains great bliss. Second, great bliss as a cause leads to great enlightenment (Mahabodhi). Third, great enlightenment as a cause leads to the ability to subdue the four Maras (demons). Fourth, subduing the four Maras as a cause leads to freedom. What is called the supreme accomplishment of great greed etc.? It means that Bodhisattvas, in the causal stage, reverse the ten non-virtuous karmic paths of Samsara (cycle of rebirth). They practice the ten non-virtuous karmic paths that transcend the world. First, being able to kill living beings. So-called cutting off the cycle of birth and death of beings, cutting off is the meaning of killing. Second, not giving and taking (Adinnadana). Without a giver, naturally taking, this is the meaning of self-benefit without seeking from others. Third, sexual misconduct (Kamesu Micchacara). Knowing that desire is evil, and cultivating righteous conduct. If one distinguishes desires, one truly knows that only evil exists. As a verse says: The Buddha said that greed, hatred, and delusion all arise from discrimination. The inversion of pure and impure also arises from this cause. Things that arise from the cause of the inversion of pure and impure, their self-nature is empty, so it shows that they are not real. Fourth, false speech (Musavada). If one can speak falsehood within falsehood. As a verse says: All false dharmas, the World Honored One (Bhagavan) spoke truthfully. Among false dharmas, all actions are the most false. Fifth, divisive speech (Pisuna Vacana). What is Paisunya? It is constantly dwelling in the supreme emptiness. The word Paisunya, on the surface, is divisive speech, but in reality, it secretly interprets the constant supreme emptiness. Pai represents the supreme meaning, sunya represents the meaning of emptiness, and ni represents the meaning of constancy. Now we take its secret meaning. Sixth, harsh speech (Pharusa Vacana). What is Parusa? It is being good at dwelling on the other shore of what is known. This Parusa, on the surface, is harsh speech, but in reality, it secretly interprets dwelling on the other shore. The other shore is all-knowing wisdom (Sarvajna). The Buddha is able to dwell well in it, and is called Parusa. Seventh, idle talk (Sambhinna-ppalapa). If one speaks the Dharma correctly, the categories are different.

別。八貪慾。攝大乘說若有數數欲自證得無上靜慮。此意但說從散引生但言貪定。謂起大貪慾欲無上菩提。貪于生死度脫有情名為貪慾。九嗔恚。若於其心能正憎害一切煩惱。已斷已滅是憎害義。十邪見。若一切處遍行邪性皆如實見。即見一切虛妄分別邪亂為性。雖諸菩薩密行十惡業道今舉意業大貪為首。據實通行三業為因。由此菩薩最勝成就行此十因故感前五種樂。勝於凡位所有諸樂故名最勝。又大樂者謂五修果離種種相得法苑樂。如前已辨。

經曰。大樂最勝成就「令大菩薩一切如來」大覺最勝成就。

贊曰。證得五樂法苑樂故能得大覺覺自及他若理若事。菩薩位得一切佛因佛位名得大覺圓滿。

經曰。一切如來「大覺最勝成就令大菩薩降伏一切」大魔最勝成就。

贊曰。由覺事理自他邪正故能永斷四種大魔。

經曰。降伏一切「大魔最勝成就令大菩薩普大三界」自在最勝成就。

贊曰。由降四魔超過三界。得尊位果故普大三界。不為生死四魔所壞故名自在。略說自在有其十種。謂壽自在。心自在。眾具自在。此三因施度圓滿。業自在生自在由戒度圓滿。勝解自在由忍度圓滿。愿自在由勤度圓滿。神力自在由定度圓滿。智自在法自在由般若度圓滿。如攝論等第九卷說。此十

【現代漢語翻譯】現代漢語譯本別。八貪慾。《攝大乘論》說，如果有人不斷地想要親自證得無上靜慮（指最高的禪定狀態），這意思只是說從散亂狀態引導產生，只是說貪著于禪定。比如，生起極大的貪慾，想要獲得無上菩提（指覺悟的智慧）。貪著于生死輪迴，想要救度有情眾生，這叫做貪慾。九嗔恚。如果對於自己的心能夠真正地憎恨和損害一切煩惱，已經斷除和滅盡，這就是憎恨和損害的意義。十邪見。如果對於一切處所普遍存在的邪惡本性都如實地看待，即看到一切虛妄分別的邪惡混亂的本性。雖然諸位菩薩秘密地修行十惡業道，現在舉出意業中的大貪作為首要，實際上是三業（身、口、意）通行作為原因。由於菩薩最殊勝的成就，修行這十種原因，所以感得前面五種快樂，勝過凡夫地位所有的一切快樂，所以叫做最殊勝。又，大樂是指五種修習的果報，遠離種種表相，獲得法苑的快樂，如前面已經辨析過。

經文說：『大樂最勝成就，令大菩薩一切如來大覺最勝成就。』

讚頌說：因為證得五種快樂和法苑的快樂，所以能夠獲得大覺悟，覺悟自己和他人，無論是道理還是事物。菩薩的地位獲得一切佛的因，佛的地位叫做獲得大覺悟圓滿。

經文說：『一切如來大覺最勝成就，令大菩薩降伏一切大魔最勝成就。』

讚頌說：由於覺悟事物的道理，自己和他人的邪正，所以能夠永遠斷除四種大魔。

經文說：『降伏一切大魔最勝成就，令大菩薩普大三界自在最勝成就。』

讚頌說：由於降伏四魔，超越三界，獲得尊貴的地位和果報，所以普遍廣大三界。不被生死和四魔所破壞，所以叫做自在。簡略地說，自在有十種，即壽命自在、心自在、眾具自在，這三種是由於佈施度圓滿。業自在、生自在是由於戒度圓滿。勝解自在是由於忍度圓滿。愿自在是由於勤度圓滿。神力自在是由於定度圓滿。智自在、法自在是由於般若度圓滿。如《攝大乘論》等第九卷所說。這十種

【English Translation】 English version Furthermore, eight is greed. The Mahāyānasaṃgraha says that if someone repeatedly desires to personally attain unsurpassed dhyāna (supreme meditative absorption), this only refers to being led from distraction, only speaking of being attached to dhyāna. For example, generating great greed, desiring to attain unsurpassed bodhi (enlightened wisdom). Being attached to saṃsāra (cycle of birth and death), desiring to liberate sentient beings, this is called greed. Nine is hatred. If one's mind can truly hate and harm all afflictions, having already cut off and extinguished them, this is the meaning of hating and harming. Ten is wrong view. If one sees the evil nature that pervades all places as it truly is, that is, seeing the evil and chaotic nature of all false discriminations. Although the bodhisattvas secretly practice the ten non-virtuous actions, now we cite great greed in mental action as the foremost, but in reality, the three actions (body, speech, and mind) are all causes. Because of the bodhisattva's supreme accomplishment, practicing these ten causes, they experience the preceding five kinds of joy, surpassing all the joys of ordinary beings, therefore it is called supreme. Moreover, great joy refers to the five fruits of practice, being apart from all appearances, and obtaining the joy of the Dharma garden, as previously explained.

The sutra says: 'Great joy, supreme accomplishment, causing the great bodhisattvas, all tathāgatas (Buddhas), great awakening, supreme accomplishment.'

The praise says: Because of attaining the five joys and the joy of the Dharma garden, one can attain great awakening, awakening oneself and others, whether in principle or in matter. The bodhisattva stage attains all the causes of the Buddha, and the Buddha stage is called attaining great awakening and perfection.

The sutra says: 'All tathāgatas, great awakening, supreme accomplishment, causing the great bodhisattvas to subdue all great māras (demons), supreme accomplishment.'

The praise says: Because of awakening to the principles of things, the right and wrong of oneself and others, one can forever cut off the four great māras.

The sutra says: 'Subduing all great māras, supreme accomplishment, causing the great bodhisattvas to universally expand the three realms, freedom, supreme accomplishment.'

The praise says: Because of subduing the four māras, surpassing the three realms, and obtaining the noble position and fruit, one universally expands the three realms. Not being destroyed by saṃsāra and the four māras, therefore it is called freedom. Briefly speaking, there are ten kinds of freedom, namely, freedom of life, freedom of mind, and freedom of resources, these three are due to the perfection of generosity. Freedom of karma and freedom of birth are due to the perfection of morality. Freedom of understanding is due to the perfection of patience. Freedom of aspiration is due to the perfection of diligence. Freedom of supernatural power is due to the perfection of samādhi (meditative concentration). Freedom of wisdom and freedom of Dharma are due to the perfection of prajñā (wisdom). As stated in the ninth volume of the Mahāyānasaṃgraha and others. These ten

自在以宗而說名自利果。證得之時亦有分位故佛自在普大於三界。故有頌言。天地此界多聞室。逝宮天處十方無。丈夫牛王大沙門。尋地山林遍無等故佛世尊普大三界。略而言之清凈法界大圓鏡智平等性智妙觀察智成所作智福德智慧二種莊嚴故為最勝。

經曰。普大三界「自在最勝成就令大菩薩能無遺余拔有情界利益安樂一切有情」畢竟大樂最勝成就。

贊曰。上明自利下明利他于中有二。初明廣大第一之心利他之行。所以者何。下後明常心不顛倒心利他之行。能無遺余拔有情界者即所有眾生。眾生所攝卵生胎生濕生化生若有色若無色若有想若無想若非有想若非無想並皆拔苦而與其樂。無一眾生非悲智境故無遺余。遺者遺落失沒之義。餘者剩杖殘不盡義。拔謂拔濟拔諸有情無一有情遺落失沒剩杖殘叢而不拔者。意樂遍滿十方三界五趣四生。故名廣大心也。利益安樂畢竟大樂最勝成就者利益有十利。謂菩薩地說。一純利．二共利．三利益種類利．四安樂種類利．五因攝利．六果攝利．七此世利．八他世利．九畢竟利．十不畢竟利。安樂有五如前已說。又攝善名利益離惡名安樂。等有十對解如唯識疏。畢竟大樂所謂涅槃金剛經云。我皆令入無餘涅槃。彼通三乘但說涅槃不說餘者。今取菩提及涅槃樂。即是有為

【現代漢語翻譯】現代漢語譯本：以自在為宗旨而宣說，名為自利之果。證得自在之時，也有分位差別，所以佛的自在普遍大於三界。因此有頌詞說：『天地、此界、多聞室，逝宮、天處、十方無。丈夫、牛王、大沙門，尋地、山林遍無等。』所以佛世尊普遍廣大勝過三界。簡略而言，清凈法界、大圓鏡智、平等性智、妙觀察智、成所作智，以及福德和智慧兩種莊嚴，構成了最殊勝的境界。

經文說：『普遍廣大三界，自在最勝成就，令大菩薩能夠毫無遺漏地拔除有情界的痛苦，利益安樂一切有情』，這是畢竟的大樂和最勝的成就。

讚頌說：上面闡明了自利，下面闡明了利他，其中包含兩層含義。首先闡明了廣大第一的利他之心和利他之行。為什麼這樣說呢？因為後面闡明了以常心和不顛倒心來行利他之行。『能無遺余拔有情界者』，指的是所有眾生，包括卵生、胎生、濕生、化生，以及有色、無色、有想、無想、非有想、非無想的眾生，都拔除他們的痛苦而給予他們快樂。沒有一個眾生不在佛的悲智關懷之中，所以說是『無遺余』。『遺』的意思是遺落、失沒，『余』的意思是剩餘、殘餘、不盡。『拔』的意思是拔濟，拔濟所有有情，沒有一個有情被遺落、失沒、剩餘、殘餘而不被拔濟。這種意樂遍滿十方三界五趣四生，所以稱為廣大心。『利益安樂畢竟大樂最勝成就者』，利益包含十種利益，如《菩薩地持經》所說：一、純利；二、共利；三、利益種類利；四、安樂種類利；五、因攝利；六、果攝利；七、此世利；八、他世利；九、畢竟利；十、不畢竟利。安樂有五種，如前所述。總而言之，攝取善法名為利益，遠離惡法名為安樂。等等，有十對解釋，可以參考《唯識疏》。『畢竟大樂』，指的是涅槃。《金剛經》說：『我皆令入無餘涅槃。』那裡通指三乘，只說涅槃而沒有說其他的。現在這裡取菩提和涅槃之樂，也就是有為之樂。

【English Translation】 English version: Speaking with freedom (自在, Zizai) as the principle is called the fruit of self-benefit. When freedom is attained, there are also different levels, so the Buddha's freedom is universally greater than the Three Realms. Therefore, there is a verse that says: 'Heaven and earth, this realm, the chamber of much learning, the departed palace, the heavenly abode, are nowhere in the ten directions. The hero, the bull king, the great Shramana, searching the earth, forests, and mountains, are nowhere equal.' Therefore, the Buddha, the World Honored One, is universally great and surpasses the Three Realms. In brief, the pure Dharma Realm, the Great Perfect Mirror Wisdom (大圓鏡智, Dayuanjingzhi), the Wisdom of Equality (平等性智, Pingdengxingzhi), the Wisdom of Wonderful Observation (妙觀察智, Miaoguanchazhi), the Wisdom of Accomplishing Actions (成所作智, Chengsuozuo zhi), and the two kinds of adornments of merit and wisdom constitute the most supreme state.

The sutra says: 'Universally great in the Three Realms, the most supreme accomplishment of freedom enables great Bodhisattvas to completely remove the suffering of sentient beings without any remainder, benefiting and bringing happiness to all sentient beings.' This is the ultimate great joy and the most supreme accomplishment.

The praise says: The above clarifies self-benefit, and the following clarifies benefiting others, which contains two meanings. First, it clarifies the vast and foremost mind of benefiting others and the practice of benefiting others. Why is this so? Because the following clarifies the practice of benefiting others with a constant and non-inverted mind. 'Able to remove the suffering of sentient beings without any remainder' refers to all sentient beings, including those born from eggs, wombs, moisture, and transformation, as well as those with form, without form, with thought, without thought, neither with thought nor without thought, all of whom are relieved of their suffering and given happiness. No sentient being is outside the Buddha's compassion and wisdom, so it is said 'without any remainder.' 'Remainder' means to be left out, lost, or not included. 'Removing' means to rescue, rescuing all sentient beings, with no sentient being left out, lost, remaining, or not rescued. This intention pervades the ten directions, the Three Realms, the five realms, and the four births, so it is called the vast mind. 'Benefiting, bringing happiness, ultimate great joy, and the most supreme accomplishment'—benefit includes ten benefits, as stated in the Bodhisattva-bhumi: 1. Pure benefit; 2. Shared benefit; 3. Benefit of beneficial kinds; 4. Benefit of happy kinds; 5. Benefit of cause-gathering; 6. Benefit of fruit-gathering; 7. Benefit of this life; 8. Benefit of the next life; 9. Ultimate benefit; 10. Non-ultimate benefit. Happiness has five aspects, as mentioned earlier. In general, gathering good is called benefit, and separating from evil is called happiness. And so on, there are ten pairs of explanations, which can be found in the Commentary on the Vijnaptimatrata. 'Ultimate great joy' refers to Nirvana. The Diamond Sutra says: 'I will lead them all into Nirvana without remainder.' There, it refers to the Three Vehicles in general, only mentioning Nirvana and not others. Here, we take the joy of Bodhi and Nirvana, which is the joy of the conditioned.

無為一切無漏所有功德。令諸有情怡適調順無所違損。無所逼惱故名大樂。即第一心欲令有情住極勝處故名第一。

經曰。所以者何「乃至生死流轉住處有勝智者齊此常能以無等法饒益有情」不入寂滅。

贊曰。所以者何徴其所由拔諸有情能無遺余致涅槃界之所以者何謂是也乃至生死流轉住處者能盡未來時無限也。能隨十方一切有情生死流轉之時時名節。十方世界住處所在即顯處廣時廣。有勝智者謂能共離我及我所。離人法執名勝智者。生法二智悉皆圓滿即是其言心不顛倒也。名勝智者離二執故。齊此常能以無等法饒益有情不入寂滅。齊十方界處齊未來際生死之時。常能以此第一最勝無等類法利樂有情。有情無限入涅槃期不可窮盡故。勝智者隨諸有情不入寂滅。何以故。以無法執及有情執無自他相故。利有情常無窮盡。如世父母拔濟男女心生悲愍無自他相。不憚劬勞故能長時生悲濟意。菩薩亦爾。故名常心。因中四心既圓滿已故至佛位能益有情無盡限期。常能濟拔十方法界皆度脫盡。即是金剛四種心因得四果也。

經曰。又以般若「波羅蜜多方便善巧成立勝智善辦一切清凈事業能令諸有」皆得清凈。

贊曰。初複次中上來以貪等為因所得果利。此以般若為因所得果利。方便者由智慧力隨諸有

【現代漢語翻譯】現代漢語譯本：無為（Asamskrta，非造作）是一切無漏（Anasrava，沒有煩惱）功德的來源。它使一切有情（Sattva，眾生）感到快樂、和諧、順從，沒有任何違逆或損害，也沒有任何逼迫或惱亂，因此被稱為大樂（Mahasukha，極大的快樂）。這是第一等的心願，希望一切有情都能安住在最殊勝的境界，因此被稱為第一。

經中說：『為什麼呢？乃至生死流轉的住處，有殊勝智慧的人，都能以無等同的佛法饒益有情』，所以不入寂滅（Nirvana，涅槃）。

讚頌說：『為什麼呢？』這是在探究其中的原因，爲了拔除一切有情，使他們沒有遺漏地進入涅槃的境界，這就是『為什麼』的意思。『乃至生死流轉住處』，意味著能窮盡未來無盡的時間。能隨著十方一切有情生死流轉的時候，這個『時』就是時節。十方世界的住處所在，就顯示了處所的廣大和時間的久遠。『有勝智者』，是指能夠共同遠離我（Atman，自我）及我所（Atmiya，屬於自我的事物）。遠離人執（Pudgala-dharma，對個體存在的執著）和法執（Dharma-dharma，對事物現象的執著）的人，被稱為勝智者。生法二智（Samvrti-satya，世俗諦；Paramartha-satya，勝義諦）都圓滿，就是說他的心沒有顛倒。被稱為勝智者，是因為他遠離了兩種執著。『齊此常能以無等法饒益有情不入寂滅』，意味著在十方世界的處所，在未來無盡的生死之時，常常能以這第一、最殊勝、無與倫比的佛法利益和快樂有情。有情是無限的，進入涅槃的時期是不可窮盡的，所以勝智者隨著一切有情而不入寂滅。為什麼呢？因為他沒有法執和有情執，沒有自他和他的分別相，利益有情的心永遠沒有窮盡。就像世間的父母救濟自己的子女，心中充滿悲憫，沒有自他的分別相，不害怕辛勞，所以能夠長時間地生起悲憫和救濟的心意。菩薩也是這樣，所以被稱為常心。在因地時，四種心（慈、悲、喜、舍）已經圓滿，所以到了佛的果位，能夠利益有情，沒有窮盡的期限，常常能夠救拔十方法界的一切眾生，使他們都得到解脫，這就是金剛四種心因（Vajra-citta，金剛心）得到四種果報。

經中說：『又以般若（Prajna，智慧）波羅蜜多（Paramita，到彼岸）方便善巧，成立殊勝智慧，善於辦理一切清凈事業，能令一切有情都得到清凈。』

讚頌說：在初複次中，上面是以貪等為因所得到的果報利益，這裡是以般若為因所得到的果報利益。『方便』是指由智慧的力量，隨著一切有情...

【English Translation】 English version: Asamskrta (Unconditioned) is the source of all Anasrava (without outflows) merits. It makes all Sattva (sentient beings) feel happy, harmonious, and compliant, without any opposition or harm, and without any coercion or annoyance, hence it is called Mahasukha (Great Bliss). This is the foremost wish, hoping that all sentient beings can dwell in the most supreme realm, hence it is called the foremost.

The Sutra says: 'Why is that? Even in the dwelling places of Samsara (cycle of birth and death), those with superior wisdom can always benefit sentient beings with unparalleled Dharma (teachings)', therefore they do not enter Nirvana (liberation).

The Verse says: 'Why is that?' This is to inquire into the reason, in order to remove all sentient beings, so that they can enter the realm of Nirvana without omission, this is the meaning of 'why'. 'Even in the dwelling places of Samsara', means being able to exhaust the infinite time of the future. Being able to follow the time when all sentient beings in the ten directions are in the cycle of birth and death, this 'time' is the season. The dwelling places in the ten directions show the vastness of the place and the length of time. 'Those with superior wisdom' refers to those who can jointly be free from Atman (self) and Atmiya (belonging to self). Those who are free from Pudgala-dharma (attachment to individual existence) and Dharma-dharma (attachment to phenomena) are called those with superior wisdom. The two wisdoms of Samvrti-satya (conventional truth) and Paramartha-satya (ultimate truth) are both complete, which means that their minds are not inverted. They are called those with superior wisdom because they are free from the two attachments. 'Always able to benefit sentient beings with unparalleled Dharma without entering Nirvana', means that in the places of the ten directions, in the infinite time of future birth and death, they can always benefit and bring happiness to sentient beings with this first, most supreme, unparalleled Dharma. Sentient beings are infinite, and the time to enter Nirvana is inexhaustible, so those with superior wisdom follow all sentient beings without entering Nirvana. Why is that? Because they have no attachment to Dharma and sentient beings, and no distinction between self and others, the mind of benefiting sentient beings is never exhausted. Just like worldly parents saving their children, their hearts are full of compassion, without the distinction between self and others, and they are not afraid of hardship, so they can generate compassion and the intention to save for a long time. Bodhisattvas are also like this, so they are called constant minds. When the four minds (loving-kindness, compassion, joy, equanimity) are complete in the cause, they can benefit sentient beings without an end when they reach the fruit of Buddhahood, and they can always save all beings in the ten directions, so that they can all be liberated, which is the Vajra-citta (Diamond Mind) obtaining the four fruits.

The Sutra says: 'Also, with Prajna (wisdom) Paramita (perfection), skillful means, establishing superior wisdom, being good at handling all pure undertakings, being able to make all sentient beings pure.'

The Verse says: In the first repetition, the above is the benefit of the fruit obtained by taking greed etc. as the cause, and here is the benefit of the fruit obtained by taking Prajna as the cause. 'Skillful means' refers to the power of wisdom, following all sentient beings...

情病行機器意樂應時即為顯現說法等事。故名方便。曲順時宜令其入道之前加行名為方便。如在路行見人逐兔。他問見不應坐答言。我實不見為護殺事即現坐相云我不見。非是立時我不見也。不犯妄言護殺事成。菩薩亦爾。欲令眾生舍偽入真。于無名法以名字說隨其輕重時節所宜。應機而說令其入道。以象表無象以言表無言。不稱其真故名方便。妙得其趣應物隨時處事之間。亦不曾失故名善巧。成立勝智由此善巧為其因故。果得勝智。勝智即是二智所攝。方便善巧波羅蜜多。智之差別有其二種。一回向二拔濟此迴向也。究竟歸一切智故。善辨一切清凈事業者謂神通．記心．漏盡．三種。福智二因自他二利一切善事悉皆善辨。能令諸有皆得清凈者三有九有因果雙亡。生死染污悉皆銷滅故名清凈。即一切惡悉皆除滅。前貪等為因雖有二利宗在利他。起四種心此以般若為因能修善盡能除惡盡。菩提之心既有三種所得果利亦有其三。雖前門說貪等為因體即般若以異名說。一切皆以般若為性。此上總是初複次解。

經曰。又以貪等「調伏世間普遍恒時乃至諸有皆令清凈」自然調伏。

贊曰。自下第二重解貪等所得果利於中有二。初明利他后明自利。此利他也。謂以貪等調伏世間等者謂佛菩薩觀諸有情多慳所蔽。雖有

【現代漢語翻譯】現代漢語譯本情、病、行、機器、意樂應時即為顯現說法等事，故名方便（upaya，善巧方便）。曲順時宜，令其入道之前的加行名為方便。如在路行，見人逐兔，他人問見否，應不直接回答，而是坐下而言：『我實不見。』這是爲了保護生命，避免殺戮，即現坐相，表示『我不見』。並非是立刻就說『我不見』，而是不犯妄語，又能成就護生之事。菩薩也是如此，爲了讓眾生捨棄虛偽，進入真實，對於無法用言語表達的法，用名字來解說，隨著眾生的根器、輕重緩急、時節因緣，應機說法，引導他們入道。用大象來比喻無形的真理，用言語來表達無法言說的境界，這並非是真理本身，所以稱為方便。巧妙地領悟其中的趣味，應物隨時，在處理事務的過程中，也不會有所缺失，所以稱為善巧。成立殊勝的智慧，是因為有這種善巧作為原因，所以才能獲得殊勝的智慧。殊勝的智慧即是二智（根本智和后得智）所包含的。方便善巧波羅蜜多（upaya-kausalya-paramita，善巧方便波羅蜜多），智慧的差別有兩種：一是迴向，二是拔濟。這裡所說的迴向，究竟歸於一切智（sarvajnata，一切種智）。善於辨別一切清凈事業的人，指的是神通、記心、漏盡這三種能力。福德和智慧這兩種因，自利和他利這兩種利益，一切善事都能善於辨別。能夠使一切眾生都得到清凈，指的是三有（欲有、色有、無色有）、九有（三有中的每一有又分為欲、色、無色三界，總共九有）的因果都消亡，生死輪迴的染污都徹底消除，所以稱為清凈。也就是一切惡業都徹底除滅。前面所說的以貪等為因，雖然有二利（自利利他）的宗旨，但側重於利他，發起四種心（慈悲喜捨）。這裡以般若（prajna，智慧）為因，能夠修一切善，能夠除一切惡。菩提心既然有三種（發心、修行、證果），所得到的果報利益也有三種。雖然前面說以貪等為因，但其體性就是般若，只是用不同的名稱來說明。一切都以般若為體性。以上都是初複次解。

經文說：『又以貪等調伏世間，普遍恒時，乃至諸有皆令清凈』，這是自然調伏。

贊文說：『自下第二重解貪等所得果利於中有二。初明利他后明自利。此利他也。』意思是說，下面第二重解釋貪等所得到的果報利益，其中有兩方面：首先說明利他，然後說明自利。這裡是講利他。所謂『以貪等調伏世間』等，意思是說，佛菩薩觀察到許多眾生被慳吝所矇蔽，雖然有...

【English Translation】 English version The manifestation of things like emotions, illnesses, actions, machines, and inclinations in response to the appropriate time is called upaya (skillful means). Adapting to the circumstances and providing preliminary practices before leading someone onto the path is called upaya. For example, if someone is walking on the road and sees someone chasing a rabbit, and another person asks if they saw it, they should not answer directly. Instead, they should sit down and say, 'I did not see it.' This is to protect life and avoid killing. By sitting down, they indicate 'I did not see it.' It's not that they immediately said 'I did not see it,' but rather they avoid lying and accomplish the protection of life. Bodhisattvas are also like this. To lead beings to abandon falsehood and enter truth, they use names to describe the indescribable dharma, adapting their teachings to the beings' capacities, the urgency of the situation, and the appropriate time, guiding them onto the path. They use the elephant to represent the formless truth, and words to express the inexpressible realm. This is not the truth itself, so it is called upaya. Skillfully grasping the essence of the matter, adapting to circumstances, and not losing sight of the goal in dealing with affairs is called kausalya (skillfulness). Establishing supreme wisdom is due to having this skillfulness as the cause, so one can attain supreme wisdom as the result. Supreme wisdom is encompassed by the two wisdoms (fundamental wisdom and subsequent wisdom). Upaya-kausalya-paramita (perfection of skillful means) has two kinds of differences in wisdom: one is dedication, and the other is deliverance. The dedication mentioned here ultimately returns to sarvajnata (omniscience). Those who are skilled at discerning all pure activities refer to the three abilities of supernormal powers, mind-reading, and the exhaustion of outflows. The two causes of merit and wisdom, the two benefits of self and others, and all good deeds can be skillfully discerned. Being able to make all beings pure refers to the extinction of the causes and effects of the three realms (desire realm, form realm, formless realm) and the nine realms (each of the three realms further divided into desire, form, and formless). The defilement of samsara is completely eliminated, so it is called purity. That is, all evil is completely eradicated. Although the previous statement about greed etc. as the cause has the principle of two benefits (self-benefit and other-benefit), it emphasizes benefiting others, generating the four immeasurable minds (loving-kindness, compassion, joy, and equanimity). Here, with prajna (wisdom) as the cause, one can cultivate all good and eliminate all evil. Since the bodhicitta (mind of enlightenment) has three aspects (generation, practice, and realization), the resulting benefits are also threefold. Although the previous section spoke of greed etc. as the cause, its essence is prajna, simply described with different names. Everything has prajna as its nature. The above is all the initial explanation.

The sutra says: 'Furthermore, using greed etc. to subdue the world, universally and constantly, even causing all beings to become pure,' this is natural subduing.

The commentary says: 'From here, the second interpretation of the resulting benefits of greed etc. has two aspects: first, explaining benefiting others, then explaining benefiting oneself. This is benefiting others.' This means that the second interpretation below explains the resulting benefits of greed etc., which has two aspects: first, explaining benefiting others, then explaining benefiting oneself. This is about benefiting others. The so-called 'using greed etc. to subdue the world' etc. means that the Buddhas and Bodhisattvas observe that many beings are obscured by stinginess, although they have...

珍財不能修福亦不自用。如割身肉深生痛惜。菩薩知其因慳所蔽增長惡業當墮惡趣無有出期。遂起大貪集其財寶。令舍慳吝不起惡業。菩薩實是后得智中大悲之心起此貪等。不為己身名利諸眾眷屬恭敬。故起一貪增百千善。由是善財求善知識。遇見一王殺縛鞭杖無量眾生。善財心悔王語之言。此諸眾生愚鈍恨悷若不苦楚終不調伏。故我苦之。善財方解如仙譽國王殺五百波羅門更增功德。此亦如是。一切十惡所有業道皆準此知。故起貪時菩薩大利。

經曰。又如蓮華「形色光凈不為一切穢物所染如是貪等饒益世間住過有過」常不能染。

贊曰。此明貪等自利之行。菩薩身心起此貪等形色光凈。不為一切穢物煩惱所能染污。故留煩惱助愿受生作大自在。若是佛者似其貪等以此貪等饒益有情。設住煩惱過失之心住余有漏善無記心名為有過。過是漏義。於此三性一切時中不能染污。如蓮華等雖出泥中泥不能染。菩薩之心亦復如是。

經曰。又大貪等「能得清凈大樂大財三界自在常能堅固」饒益有情。

贊曰。此即第三複次重釋。又大貪等者謂我貪等。貪名貪好。恐身造惡當墮生死。貪為自身修道離苦。故維摩云。寧起我見如須彌山不起空見如毛髮許。以空邪見無斷修故。若貪有我恐增惡名便增修道。

【現代漢語翻譯】現代漢語譯本珍貴的財物不能用來修福，自己也不使用。如同割身上的肉，深深地感到痛惜。菩薩知道這是因為慳吝所矇蔽，增長惡業，應當墮入惡趣，沒有脫離之期。於是生起大貪，聚集財寶，使人捨棄慳吝，不造惡業。菩薩實際上是在後得智中，以大悲之心生起這種貪等行為。不是爲了自身的名利以及眾多眷屬的恭敬。所以生起一貪，反而能增加百千善。因此善財童子求訪善知識，遇見一位國王殺戮、捆綁、鞭打無數眾生。善財童子心中後悔，國王對他說：『這些眾生愚鈍、怨恨、悖逆，如果不加以苦楚，終究不能調伏，所以我才苦待他們。』善財童子這才明白，如同仙人讚譽國王殺五百婆羅門反而增加功德一樣，這個道理也是如此。一切十惡所包含的業道，都可以參照這個道理來理解。所以生起貪心時，菩薩能獲得大利益。

經中說：又如蓮花，『形色光潔，不被一切污穢之物所染，如此貪等，饒益世間，處於過患之中，卻不能被過患所染。』

讚頌說：這說明了貪等行為的自利之處。菩薩的身心生起這種貪等，形色光潔，不被一切污穢之物和煩惱所能染污。所以留下煩惱，幫助發願受生，成就大自在。如果是佛，也好像有這種貪等，用這種貪等來饒益有情。即使處於煩惱過失之心，處於其餘有漏善和無記心中，也稱為有過患。過是漏失的意思。對於這三種性質，在任何時候都不能被染污。如同蓮花等，雖然生長在泥中，卻不被泥所染。菩薩的心也是這樣。

經中說：又大貪等，『能得到清凈大樂、大財、三界自在，常常能夠堅固』，饒益有情。

讚頌說：這是第三次重複解釋。又大貪等，指的是我的貪等。貪，名為貪好。恐怕自身造惡，應當墮入生死。貪圖為自身修道，脫離苦難。所以《維摩經》說：寧願生起如須彌山般大的我見，也不要生起如毛髮般細微的空見。因為空邪見無法斷除和修習。如果貪戀有我，恐怕增加惡名，反而會增加修道的動力。

【English Translation】 English version Precious wealth cannot be used to cultivate blessings, nor is it used by oneself. It is like cutting flesh from one's own body, feeling deep pain and regret. The Bodhisattva knows that this is because of being obscured by stinginess, increasing evil karma, and being destined to fall into evil realms, with no hope of escape. Therefore, they generate great greed, gathering wealth and treasures, causing others to abandon stinginess and not create evil karma. The Bodhisattva, in reality, arises from the wisdom gained after enlightenment, with a heart of great compassion, generating such actions as greed. It is not for their own fame and gain, nor for the reverence of their many relatives and followers. Therefore, generating one instance of greed can increase hundreds of thousands of good deeds. Thus, Sudhana sought good teachers and encountered a king who killed, bound, and whipped countless beings. Sudhana felt remorse in his heart, but the king said to him, 'These beings are foolish, resentful, and rebellious. If they are not subjected to suffering, they will never be tamed. That is why I treat them harshly.' Only then did Sudhana understand, just as the immortal praised the king for killing five hundred Brahmins, which increased his merit, this principle is also the same. All the paths of karma contained within the ten evils can be understood in this way. Therefore, when generating greed, the Bodhisattva can obtain great benefits.

The Sutra says: Furthermore, like the lotus flower, 'its form and color are pure and clean, not defiled by any impure objects. Likewise, greed and other such things benefit the world, dwelling in the midst of faults, yet not being defiled by them.'

The Commentary says: This explains the self-benefiting aspect of greed and other such actions. The Bodhisattva's body and mind generate this greed and other such things, their form and color are pure and clean, not defiled by any impure objects or afflictions. Therefore, they retain afflictions to help fulfill their vows to be reborn, achieving great freedom. If it is a Buddha, it is as if they have this greed and other such things, using this greed and other such things to benefit sentient beings. Even if dwelling in a mind of afflictive faults, dwelling in other minds of defiled goodness and neutral states, it is called having faults. 'Fault' means leakage. In these three natures, at any time, they cannot be defiled. Just like lotus flowers, although growing in mud, they are not defiled by the mud. The Bodhisattva's mind is also like this.

The Sutra says: Furthermore, great greed and other such things 'can obtain pure great joy, great wealth, freedom in the three realms, and can always be firm,' benefiting sentient beings.

The Commentary says: This is the third repeated explanation. Furthermore, great greed and other such things refer to my greed and other such things. 'Greed' is called 'greed for goodness.' Fearing that one's body will create evil and be destined to fall into samsara, one is greedy for cultivating the path and escaping suffering for oneself. Therefore, the Vimalakirti Sutra says: 'It is better to generate a view of self as large as Mount Sumeru than to generate a view of emptiness as small as a hair. Because the evil view of emptiness cannot be cut off and cultivated.' If one is greedy for having a self, fearing that it will increase evil reputation, it will instead increase the motivation to cultivate the path.

因以貪等果得大樂七種聖財法界珍財為三界主。不為過染得十自在。於一切時於一切處於一切事堅固饒益一切有情。有情饒益即菩薩利。此中三種由昔因中或在果位能以貪等為因修習。故在果位得果無邊。初是實行為返惡故說相似貪。第二大悲所逼說相似貪。第三為求利己說相似貪。然正起行生死煩惱惡業皆滅。故染貪等一切皆亡如何說起。

經曰。爾時如來「即說神咒。

納慕薄伽筏帝(一)缽剌壤波啰弭多曳(二)薄底(丁履反下同)筏攃(七葛反)羅曳(三)罨跛履弭多窶拏曳(四)薩縛呾他揭多跛履布視多曳(五)薩縛呾他揭多奴壤多奴壤多邲壤多曳(六)呾侄他(七)缽剌𠯋(一第反下同)缽剌𠯋(八)莫訶缽剌𠯋(九)缽剌壤婆娑羯囇(十)缽剌壤路迦羯囇(十一)案馱迦啰毗談末泥(十二)悉遞(十三)蘇悉遞(十四)悉殿都漫薄伽筏底(十五)薩防伽孫達囇(十六)薄底筏攃囇(十七)缽剌娑履多喝悉帝(十八)參磨濕嚩娑羯囇(十九)勃[口陀]勃口*陀悉[口陀]悉陀(二十一)劍波劍波(二十二)浙羅浙羅(二十三)曷邏嚩曷邏嚩(二十四)阿揭車阿揭車(二十五)薄伽筏底(二十六)么毗濫婆(二十七)莎訶(二十八)

如是神咒三世諸佛皆共宣說同所

【現代漢語翻譯】現代漢語譯本：因為貪等（kama，慾望等）果報而獲得大樂，以七種聖財（arya dhana，指信、戒、慚、愧、聞、施、慧七種聖者之財）和法界珍財（dharma-dhatu，指宇宙萬法的本體）作為三界之主。不被過失染污，獲得十自在（dasa vasita，指于壽命、心、財、業、生、欲、解、神力、法、智等十事得自在）。在一切時間、一切處所、一切事情上，堅定地饒益一切有情（sarva sattva，一切眾生）。饒益有情就是菩薩（bodhisattva，覺有情）的利益。這其中三種情況，由於過去世的因緣，或者在果位上，能夠以貪等為因修習，所以在果位上獲得無邊的果報。第一種是真實的修行，爲了返回惡行而說相似的貪。第二種是被大悲心（maha karuna，偉大的慈悲）所逼迫而說相似的貪。第三種是爲了求利自己而說相似的貪。然而，真正開始修行，生死煩惱和惡業都會消滅。所以，染著貪等一切都會消失，怎麼能說它會生起呢？

經中說：這時如來（tathagata，如來）就說了神咒（mantra，真言）。

納慕薄伽筏帝(namo bhagavate)（皈命世尊）缽剌壤波啰弭多曳(prajnaparamitaye)（般若波羅蜜多）薄底(buddhe)（覺者）筏攃(buddha)羅曳(raya)（佛光）罨跛履弭多窶拏曳(apramita gunaya)（無量功德）薩縛呾他揭多跛履布視多曳(sarva tathagata paripujitaye)（一切如來所供養）薩縛呾他揭多奴壤多奴壤多邲壤多曳(sarva tathagata anujnata anujnata vijñataya)（一切如來所允許、所允許、所認知）呾侄他(tadyatha)（即說咒曰）缽剌𠯋(prajne)缽剌𠯋(prajne)（般若）莫訶缽剌𠯋(maha prajne)（大般若）缽剌壤婆娑羯囇(prajna bhasakari)（般若光明）缽剌壤路迦羯囇(prajna lokakari)（般若照世）案馱迦啰毗談末泥(andhakara vidhamani)（破除黑暗）悉遞(siddhe)（成就）蘇悉遞(susiddhe)（妙成就）悉殿都漫薄伽筏底(sidhyantu mam bhagavati)（成就我，世尊）薩防伽孫達囇(sarvanga sundari)（一切支分皆美）薄底筏攃囇(buddha vatsale)（佛之慈愛）缽剌娑履多喝悉帝(prasrita haste)（伸出手）參磨濕嚩娑羯囇(samasvasakari)（安慰者）勃[口陀]勃口*陀（覺者，覺者）悉[口陀]悉陀(siddha siddha)（成就，成就）劍波劍波(kampa kampa)（動搖，動搖）浙羅浙羅(cala cala)（搖動，搖動）曷邏嚩曷邏嚩(halava halava)（迅速，迅速）阿揭車阿揭車(agaccha agaccha)（來，來）薄伽筏底(bhagavati)（世尊）么毗濫婆(ma vilamba)（莫延遲）莎訶(svaha)（成就）

這樣的神咒，三世諸佛（trikala buddha，過去、現在、未來諸佛）都共同宣說，共同所……

【English Translation】 English version: Because of the great bliss obtained as a result of desire (kama) and other factors, possessing the seven noble treasures (arya dhana, referring to faith, discipline, shame, remorse, learning, generosity, and wisdom) and the precious treasures of the dharma-dhatu (the essence of all phenomena in the universe) as the lord of the three realms (tri-dhatu). Not being defiled by faults, one obtains the ten freedoms (dasa vasita, referring to freedom over ten aspects: life, mind, wealth, action, birth, desire, understanding, miraculous power, dharma, and wisdom). At all times, in all places, and in all matters, one steadfastly benefits all sentient beings (sarva sattva). Benefiting sentient beings is the benefit of a Bodhisattva (bodhisattva). Among these three situations, due to past causes, or in the state of fruition, one can cultivate using desire and other factors as causes, so in the state of fruition, one obtains boundless results. The first is genuine practice, speaking of similar desire in order to revert from evil deeds. The second is speaking of similar desire compelled by great compassion (maha karuna). The third is speaking of similar desire in order to seek self-interest. However, when one truly begins to practice, the afflictions of birth and death and evil karma will all be extinguished. Therefore, all attachments to desire and so on will disappear, how can it be said that it arises?

The sutra says: At that time, the Tathagata (tathagata) spoke the mantra (mantra):

Namo Bhagavate (namo bhagavate) (Homage to the Blessed One) Prajnaparamitaye (prajnaparamitaye) (Prajnaparamita) Buddhe (buddhe) (Enlightened One) Buddharaye (buddharaya) (Buddha's Light) Apramita Gunaya (apramita gunaya) (Immeasurable Merits) Sarva Tathagata Paripujitaye (sarva tathagata paripujitaye) (Worshipped by all Tathagatas) Sarva Tathagata Anujnata Anujnata Vijnataya (sarva tathagata anujnata anujnata vijñataya) (Permitted, permitted, and recognized by all Tathagatas) Tadyatha (tadyatha) (Thus it is said) Prajne (prajne) Prajne (prajne) (Wisdom) Maha Prajne (maha prajne) (Great Wisdom) Prajna Bhasakari (prajna bhasakari) (Wisdom's Light) Prajna Lokakari (prajna lokakari) (Wisdom Illuminates the World) Andhakara Vidhamani (andhakara vidhamani) (Dispelling Darkness) Siddhe (siddhe) (Accomplishment) Susiddhe (susiddhe) (Wonderful Accomplishment) Sidhyantu Mam Bhagavati (sidhyantu mam bhagavati) (Accomplish me, Blessed One) Sarvanga Sundari (sarvanga sundari) (Beautiful in all parts) Buddha Vatsale (buddha vatsale) (Buddha's Love) Prasrita Haste (prasrita haste) (Extending Hand) Samasvasakari (samasvasakari) (Comforter) Buddha Buddha (buddha buddha) (Enlightened One, Enlightened One) Siddha Siddha (siddha siddha) (Accomplishment, Accomplishment) Kampa Kampa (kampa kampa) (Shake, Shake) Cala Cala (cala cala) (Move, Move) Halava Halava (halava halava) (Quickly, Quickly) Agaccha Agaccha (agaccha agaccha) (Come, Come) Bhagavati (bhagavati) (Blessed One) Ma Vilamba (ma vilamba) (Do not delay) Svaha (svaha) (Accomplishment)

This mantra is jointly proclaimed and shared by all Buddhas (trikala buddha, Buddhas of the past, present, and future) of the three times...

護念能受持者一切障滅隨心所欲無不成辨疾證無上正等菩提。

爾時如來複說神咒。

納慕薄伽筏帝(一)缽剌壤波啰弭多曳(二)呾侄他(三)牟尼達謎(四)僧揭洛訶達謎(五)遏奴揭洛訶達謎(六)毗目底達謎(七)薩馱奴揭洛訶達謎(八)吠室洛末拏達謎(九)參漫多奴跛履筏剌呾那達謎(十)窶拏僧揭洛訶達謎(十一)薩縛迦羅跛履波剌那達謎(十二)莎訶(十三)

如是神咒是諸佛母能誦持者一切罪滅常見諸佛得宿住智疾證無上正等菩提。

爾時如來複說神咒。

納慕薄伽筏帝(一)缽剌壤波啰弭多曳(二)怛侄他(三)室囇曳(四)室囇曳(五)室囇曳(六)室囇曳細(七)莎訶(八)

如是神咒具大威力能受持者業障消除所聞正法總持不忘疾證無上」正等菩提。

贊曰。自下第二段三複次咒。此第一咒。嘆德如文。諸佛口同說心皆共護念。護者加持念者記憶。諸佛之心加持不忘。隨心所欲除諸惡愿善者皆從。其第二咒嘆德之中出生諸佛名之為母。一切諸佛生其本故。宿住智者所生之處皆得妙智知過去世住劫等事。善惡因果皆能了知。即宿住智。其第三咒嘆德之中具大威者眾德莊嚴一切敬畏。力者能伏一切。所聞正法總持不忘者得法義持。念慧明記應永不

【現代漢語翻譯】現代漢語譯本：護念能夠受持此咒者，一切障礙都會消滅，隨心所欲，沒有不能成就的，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。

這時，如來佛又說了一個神咒：

納慕薄伽筏帝（Namo Bhagavate，皈命世尊）(一) 缽剌壤波啰弭多曳（Prajnaparamitaye，般若波羅蜜多）(二) 呾侄他（Tadyatha，即說咒曰）(三) 牟尼達謎（Muni-datte，聖者所施）(四) 僧揭洛訶達謎（Samgraha-datte，攝受所施）(五) 遏奴揭洛訶達謎（Anugraha-datte，加持所施）(六) 毗目底達謎（Vimukti-datte，解脫所施）(七) 薩馱奴揭洛訶達謎（Sadhananugraha-datte，修行加持所施）(八) 吠室洛末拏達謎（Vaisravana-datte，多聞天王所施）(九) 參漫多奴跛履筏剌呾那達謎（Samantanuparivartanadatte，普遍隨轉所施）(十) 窶拏僧揭洛訶達謎（Guna-samgraha-datte，功德攝受所施）(十一) 薩縛迦羅跛履波剌那達謎（Sarva-kala-parivartanadatte，一切時轉變所施）(十二) 莎訶（Svaha，成就）(十三)

這樣的神咒是諸佛之母，能夠誦持的人，一切罪業都會消滅，常常見到諸佛，獲得宿住智（Purvanivasanusmrti-jnana，知曉過去世的智慧），迅速證得無上正等菩提。

這時，如來佛又說了一個神咒：

納慕薄伽筏帝（Namo Bhagavate，皈命世尊）(一) 缽剌壤波啰弭多曳（Prajnaparamitaye，般若波羅蜜多）(二) 怛侄他（Tadyatha，即說咒曰）(三) 室囇曳（Sriye，吉祥）(四) 室囇曳（Sriye，吉祥）(五) 室囇曳（Sriye，吉祥）(六) 室囇曳細（Sriye，吉祥）(七) 莎訶（Svaha，成就）(八)

這樣的神咒具有巨大的威力，能夠受持的人，業障消除，所聽聞的正法全部記住而不遺忘，迅速證得無上正等菩提。

讚頌說：從下面第二段開始，三次重複咒語。這是第一個咒語。讚歎功德如文中所述。諸佛口中都說，心中都共同護念。護念就是加持，記憶就是不忘。諸佛的心加持而不遺忘。隨心所欲，去除各種惡愿，善良的願望都能實現。第二個咒語讚歎功德，其中出生諸佛，稱之為母。因為一切諸佛都從這裡產生。宿住智是指所生之處都能獲得妙智，知道過去世的住劫等事。善惡因果都能瞭解，這就是宿住智。第三個咒語讚歎功德，其中具有大威力是指眾德莊嚴，一切敬畏。力是指能夠降伏一切。所聽聞的正法全部記住而不遺忘是指獲得法義的憶持。念慧明記應該永遠不忘。

【English Translation】 English version: Protecting and cherishing those who can receive and uphold this, all obstacles will be eliminated, and whatever they desire will be accomplished without fail, swiftly attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

At that time, the Tathagata (如來) spoke another mantra:

Namo Bhagavate (納慕薄伽筏帝, Homage to the Blessed One) (1) Prajnaparamitaye (缽剌壤波啰弭多曳, To the Perfection of Wisdom) (2) Tadyatha (呾侄他, Thus it is) (3) Muni-datte (牟尼達謎, Given by the Sage) (4) Samgraha-datte (僧揭洛訶達謎, Given by Acceptance) (5) Anugraha-datte (遏奴揭洛訶達謎, Given by Blessing) (6) Vimukti-datte (毗目底達謎, Given by Liberation) (7) Sadhananugraha-datte (薩馱奴揭洛訶達謎, Given by the Blessing of Practice) (8) Vaisravana-datte (吠室洛末拏達謎, Given by Vaisravana) (9) Samantanuparivartanadatte (參漫多奴跛履筏剌呾那達謎, Given by Universal Transformation) (10) Guna-samgraha-datte (窶拏僧揭洛訶達謎, Given by the Gathering of Virtues) (11) Sarva-kala-parivartanadatte (薩縛迦羅跛履波剌那達謎, Given by the Transformation of All Times) (12) Svaha (莎訶, So be it) (13)

This mantra is the mother of all Buddhas. Those who can recite and uphold it will have all their sins eliminated, will often see all the Buddhas, will obtain the Purvanivasanusmrti-jnana (宿住智, wisdom of knowing past lives), and will swiftly attain Anuttara-samyak-sambodhi.

At that time, the Tathagata spoke another mantra:

Namo Bhagavate (納慕薄伽筏帝, Homage to the Blessed One) (1) Prajnaparamitaye (缽剌壤波啰弭多曳, To the Perfection of Wisdom) (2) Tadyatha (怛侄他, Thus it is) (3) Sriye (室囇曳, Auspiciousness) (4) Sriye (室囇曳, Auspiciousness) (5) Sriye (室囇曳, Auspiciousness) (6) Sriye (室囇曳細, Auspiciousness) (7) Svaha (莎訶, So be it) (8)

This mantra possesses great power. Those who can receive and uphold it will have their karmic obstacles eliminated, will remember all the Dharma (正法) they have heard without forgetting, and will swiftly attain Anuttara-samyak-sambodhi.

The praise says: From the second section below, the mantra is repeated three times. This is the first mantra. The praise of virtue is as described in the text. All Buddhas speak with the same mouth, and all minds protect and cherish together. Protecting means blessing, and remembering means not forgetting. The minds of all Buddhas bless without forgetting. Whatever is desired is fulfilled, all evil wishes are removed, and good wishes are all granted. The second mantra praises virtue, from which all Buddhas are born, and is called the mother. Because all Buddhas are born from here. Purvanivasanusmrti-jnana refers to the ability to obtain wonderful wisdom in the place of birth, knowing the kalpas (劫) and other events of past lives. One can understand the causes and effects of good and evil, which is Purvanivasanusmrti-jnana. The third mantra praises virtue, in which great power means adorned with many virtues, and all are in awe. Power means being able to subdue everything. Remembering all the Dharma heard without forgetting means obtaining the retention of the meaning of the Dharma. Mindfulness and wisdom should be remembered forever.

忘。故此中所釋逐彼嘆文。所餘異文準義可解。

經曰。爾時世尊「說是咒已告金剛手菩薩等言若諸有情于每日旦至心聽誦如是般若波羅蜜多甚深理趣最勝法門無間斷者諸惡業障皆得消滅諸勝喜樂」常現在前。

贊曰。自下第三嘆經勝德于中分二。初別嘆此處一段法門。第二總嘆一卷經德。就初之中文有其三。初嘆滅惡攝善德。次嘆種因方遇德。后嘆所在應尊德。初嘆之中初總嘆斷惡得善德。后別嘆引生諸善德。此為初也。

經曰。大樂金剛「不空神咒現身必得究竟成滿一切如來金剛秘密最勝成就不久當得大執金剛」及如來性。

贊曰。自下別嘆引生諸善德。于中有三。一成滿大樂金剛咒。二成就金剛秘秘法。此即教行及理法寶現前必得。三得執金剛如來性此在佛位大執金剛謂佛真智。如來性者即是法身果法寶也。此後二果因位不成故言當得至佛得故。

經曰。若有情類「未多佛所植眾善根久發大愿於此般若波羅蜜多甚深理趣最勝法門不能聽聞書寫讀誦供養恭敬」思惟修習。

贊曰。此下第二種因方遇德。凡所修習行愿必兼。若先無二不能於此起十法行。于中有七。一聽聞二書寫三讀四誦五供養恭敬六思惟七修習。餘三法行亦復如是。謂施他受持開演三種。此中之書寫尚由因遇

【現代漢語翻譯】現代漢語譯本：忘。因此，這裡所解釋的，是針對前面讚歎文的解釋。其餘不同的文字，可以根據意義來理解。

經文說：『這時，世尊說完這個咒語后，告訴金剛手菩薩等人說，如果眾生每天早上至誠地聽聞、誦讀這部般若波羅蜜多甚深理趣最殊勝的法門，沒有間斷，那麼各種惡業的障礙都能夠消滅，各種殊勝的喜樂常常出現在眼前。』

贊文說：『下面第三部分是讚歎這部經的殊勝功德，其中分為兩部分。首先是分別讚歎此處一段法門的功德。第二是總的讚歎整部經的功德。在第一部分中，文義有三層。首先是讚歎滅除罪惡、攝取善良的功德。其次是讚歎種下善因才能遇到的功德。最後是讚歎所在之處應當受到尊敬的功德。在最初的讚歎中，首先是總的讚歎斷除罪惡、獲得善良的功德。然後是分別讚歎引生各種善良的功德。這是第一層意思。』

經文說：『大樂金剛（Mahasukhavajra）不空神咒，現身必定能夠究竟圓滿一切如來金剛秘密最殊勝的成就，不久就能夠得到大執金剛（Mahavajradhara）及如來性。』

贊文說：『下面是分別讚歎引生各種善良的功德。其中有三點。一是成就圓滿大樂金剛咒。二是成就金剛秘密法。這指的是教法、行法以及理法寶必定會現前。三是得到執金剛如來性，這指的是佛的果位，大執金剛指的是佛的真實智慧。如來性就是法身果法寶。這後面的兩種果，在因位上尚未成就，所以說是「當得」，到了佛的果位才能得到。』

經文說：『如果有情眾生，沒有在很多佛那裡種植善根，沒有長久地發起大愿，那麼對於這部般若波羅蜜多甚深理趣最殊勝的法門，就不能聽聞、書寫、讀誦、供養恭敬、思惟修習。』

贊文說：『下面是第二部分，講述種下善因才能遇到的功德。凡是所修習的行持和願力必須兼備。如果先前沒有這兩種條件，就不能夠對這部經發起十種法行。其中有七種：一是聽聞，二是書寫，三是讀，四是誦，五是供養恭敬，六是思惟，七是修習。其餘三種法行也是如此，指的是佈施他人、受持、開演這三種。這裡所說的書寫，尚且是因為有因緣才能遇到。

【English Translation】 English version: Forgotten. Therefore, what is explained here is in response to the preceding verses of praise. The remaining different wording can be understood according to the meaning.

The sutra says: 'At that time, the World Honored One, having spoken this mantra, told Vajrapani Bodhisattva and others, 'If sentient beings, every morning, sincerely listen to and recite this profound and supreme Dharma gate of the Prajnaparamita, without interruption, then all evil karmic obstacles will be extinguished, and all supreme joys will constantly appear before them.'

The commentary says: 'The third part below praises the supreme virtues of this sutra, which is divided into two parts. First, it separately praises the merits of this section of the Dharma gate. Second, it generally praises the merits of the entire sutra. In the first part, the meaning has three layers. First, it praises the merit of eliminating evil and embracing goodness. Second, it praises the merit of encountering it only by planting good causes. Finally, it praises the merit of being respected wherever it is located. In the initial praise, first, it generally praises the merit of cutting off evil and obtaining goodness. Then, it separately praises the merit of inducing various good deeds. This is the first layer of meaning.'

The sutra says: 'The Mahasukhavajra (Great Bliss Vajra) unfailing divine mantra, the present body will surely attain the ultimate fulfillment of all Tathagata's Vajra secret supreme accomplishment, and soon obtain the Mahavajradhara (Great Vajra Holder) and the Tathagata nature.'

The commentary says: 'Below is a separate praise of the merits of inducing various good deeds. There are three points. First, the accomplishment of fulfilling the Mahasukhavajra mantra. Second, the accomplishment of the Vajra secret Dharma. This refers to the teaching, practice, and Dharma treasure of principle that will surely appear. Third, obtaining the Vajradhara Tathagata nature, which refers to the Buddha's fruition, Mahavajradhara refers to the Buddha's true wisdom. The Tathagata nature is the Dharmakaya fruition Dharma treasure. These latter two fruits are not yet accomplished in the causal stage, so it is said 'will obtain', and can only be obtained at the Buddha's fruition.'

The sutra says: 'If sentient beings have not planted roots of goodness in many Buddhas' places, and have not made great vows for a long time, then they cannot hear, write, read, recite, offer, respect, contemplate, and cultivate this profound and supreme Dharma gate of the Prajnaparamita.'

The commentary says: 'Below is the second part, which discusses the merit of encountering it only by planting good causes. All practices and vows that are cultivated must be combined. If these two conditions are not present beforehand, then one cannot initiate the ten Dharma practices towards this sutra. Among them are seven: first, listening; second, writing; third, reading; fourth, reciting; fifth, offering and respecting; sixth, contemplating; seventh, cultivating. The remaining three Dharma practices are also like this, referring to giving to others, upholding, and expounding. The writing mentioned here is still because of the karmic conditions that one can encounter it.'

。況復受持等。此等都明無因不遇。

經曰。要多佛所「植眾善根久發大愿乃能於此甚深理趣最勝法門下至聽聞一句一字況能具足」讀誦受持。

贊曰。自下正論有因方遇。其文可解。義準前知。不能具說十種並然。

經曰。若諸有情「供養恭敬尊重讚歎八十殑伽沙等俱胝那庾多佛乃能具足聞此般若波羅蜜多」甚深理趣。

贊曰。上明一句一字尚假先因。此明從首至終故資多行。四事俱羅號為供養。三業虔奉立恭敬名。頂載慇勤複稱尊重。先談不已又名讚歎。殑伽者恒神之名。等者相似。佛數齊均與沙相似。此河之中純沙無石。如今渭水無石唯沙。俱胝者百萬也。那庾多者萬萬也。一顆沙為一俱胝那庾多。佛令供養等八十殑伽沙百萬之萬萬佛。乃能具足聞此深經。不爾。無能具聞深義。以經深理非是小智下愚所知。故假大因。今方修遇。歡哉今者幸遇靈文。

經曰。若他方所「流行此經一切天人阿素洛等皆應供養如佛制多有置此經在身或手諸天人等」皆應禮敬。

贊曰。自下第三所在應尊德。在處處尊在人人貴。隨文可解。佛制多者舊云支提。即塔廟。塔廟安置化身遺骨尚可敬嚴。況此法身能無供養。

經曰。若有情類「受持此經多俱胝劫得宿住智常勤精進修諸善法惡魔

【現代漢語翻譯】現代漢語譯本：更何況是受持等等。這些都說明了沒有前因是無法遇到的。

經文說：『要在眾多佛前種植各種善根，長久發起大愿，才能對這甚深理趣、最勝法門，下至聽聞一句一字，更何況是具足地讀誦受持。』（殑伽沙：恒河沙，比喻極多的數量；俱胝：百萬；那庾多：萬萬）

讚語說：從下面開始正式論述有因才能遇到。文句可以理解，意義參照前面所說。不能全部說出十種因緣並存的情況。

經文說：『如果諸有情供養、恭敬、尊重、讚歎八十殑伽沙等俱胝那庾多佛，才能具足聽聞這《般若波羅蜜多》甚深理趣。』

讚語說：上面說明一句一字尚且需要先前的因緣，這裡說明從頭到尾都需要憑藉眾多的修行。四事具備稱為供養，身口意三業虔誠奉行稱為恭敬，頂戴慇勤又稱為尊重，先前談論不已又稱為讚歎。殑伽是恒河神的名字，等是相似的意思。佛的數量與沙的數量相等，與沙相似。這條河中純粹是沙子沒有石頭，如今的渭水也是沒有石頭只有沙子。俱胝是百萬，那庾多是萬萬。一顆沙子為一個俱胝那庾多。佛令供養等同於八十殑伽沙百萬之萬萬佛。才能具足聽聞這部深奧的經典。否則，無法具足聽聞深奧的意義。因為經典的深奧道理不是小智慧和下等愚笨的人所能理解的，所以需要大的因緣，現在才能修行遇到。歡喜啊，現在有幸遇到這靈妙的經文。

經文說：『如果在其他地方流行這部經典，一切天人、阿修羅等都應該像供養佛塔一樣供養，如果有人將這部經典放在身上或手中，諸天人等都應該禮敬。』（制多：佛塔）

讚語說：從下面開始說明第三個方面，所在之處都應該尊重。在任何地方都應該尊重，在任何人身上都應該珍貴。文句可以理解。佛制多，舊時稱為支提，就是塔廟。塔廟安置化身遺骨尚且可以敬重莊嚴，更何況這部法身，怎麼能不供養呢？

經文說：『如果有情眾生受持這部經典，在多俱胝劫中得到宿住智，常常勤奮精進地修習各種善法，惡魔』

【English Translation】 English version: Moreover, receiving and upholding, etc. All of these illustrate that without prior causes, one cannot encounter it.

The Sutra says: 'One must plant various good roots in the presence of many Buddhas and generate great vows for a long time, in order to, regarding this profound and subtle principle, this supreme Dharma gate, even hear a single phrase or word, let alone fully read, recite, receive, and uphold it.' (殑伽沙: Gaṅgā sand, a metaphor for extremely large quantities; 俱胝: koti, a million; 那庾多: nayuta, ten million)

The commentary says: From below, it formally discusses that one can only encounter it with causes. The text is understandable, and the meaning can be inferred from what was said before. It is not possible to fully describe the ten kinds of conditions existing together.

The Sutra says: 'If sentient beings offer, respect, honor, and praise eighty Gaṅgā sands of kotis of nayutas of Buddhas, they will be able to fully hear this profound and subtle principle of the Prajñāpāramitā.'

The commentary says: The above explains that even a single phrase or word still requires prior causes. This explains that from beginning to end, it relies on numerous practices. Having the four things together is called offering. Devoutly practicing with body, speech, and mind is called respect. Carrying on the head with diligence is also called honor. Talking about it endlessly is also called praise. Gaṅgā is the name of the Ganges River. 'Equal to' means similar. The number of Buddhas is equal to the number of sands, similar to the sand. In this river, there is only sand and no stones, just like the Wei River today, which has no stones but only sand. Koti is a million, and nayuta is ten million. One grain of sand is one koti of nayutas. The Buddha commands to offer to eighty Gaṅgā sands of millions of ten millions of Buddhas. Only then can one fully hear this profound Sutra. Otherwise, one cannot fully hear the profound meaning. Because the profound principles of the Sutra are not something that small wisdom and inferior foolishness can understand, it requires great causes, and now one can cultivate and encounter it. Rejoice! Now we are fortunate to encounter this spiritual text.

The Sutra says: 'If this Sutra is circulating in other places, all devas, humans, asuras, etc., should offer to it as they would to a Buddha's stupa. If someone places this Sutra on their body or in their hand, all devas, humans, etc., should pay homage to it.' (制多: caitya, stupa)

The commentary says: From below, it explains the third aspect, that respect should be given wherever it is located. Respect should be given in every place, and it should be valued in every person. The text is understandable. Buddha's caitya, formerly called cetiyas, are stupas and temples. Stupas and temples where the relics of the transformation body are placed can still be respected and adorned. How much more so this Dharma body; how can one not offer to it?

The Sutra says: 'If sentient beings receive and uphold this Sutra, they will attain knowledge of past lives for many kotis of kalpas, constantly diligently cultivate various good dharmas, and evil demons'

外道不能稽留四大天王及余天眾常隨擁衛未曾暫舍終不橫死枉遭衰患諸佛菩薩常共護持令一切時善增惡減于諸佛土隨愿往生乃至菩提」不墮惡趣。

贊曰。自下第二總嘆一卷經之勝德。于中有二。初略別嘆。后總結嘆。此即初也。于中有十德。一多劫得宿住智。二所生常精進修善。三魔等不稽留。四諸天常衛護。五終不橫死。六無枉衰患衰。謂禍起衰家敗身。患謂染疾終無此事。七佛及菩薩常所護念。八令惡滅善生。九隨愿生佛土。十從今日後乃至菩提不墮三惡趣。惡趣之言通攝人中三種惡趣。皆亦不墮。謂無形黃門二形女人。

經曰。諸有情類「受持此經定獲無邊勝利功德我今略說」如是少分。

贊曰。此總結嘆也。所詮真相窮本性之甚深。能詮教門因玄宗之極妙。受持者獲利無邊未可具言故說少分故。修行者欲證此德當勤修學究竟取證。方知此經勝利無盡。

經曰。時薄伽梵「說是經已金剛手等諸大菩薩及余天眾聞佛所說皆大歡喜」信受奉行。

贊曰。此即第三感悟修行分。諸大菩薩集報土之上人。及余天眾會化身之大士。皆感如來盛說能悟寂止之宏宗。順領深心修行散席。

般若理趣分疏卷第三大尾

享保丙申歲十月吉日

京

【現代漢語翻譯】現代漢語譯本：外道不能阻礙四大天王（Caturloka-palas，佛教的護法神）及其他天眾經常隨侍擁護，不會暫時離開，最終不會遭受橫死或無辜的衰敗患病。諸佛（Buddhas）菩薩（Bodhisattvas）經常共同護持，使一切時候善業增長，惡業減少，在諸佛國土（Buddha-kshetra）隨自己的願望往生，乃至證得菩提（Bodhi，覺悟）之前，都不會墮入惡趣（Durgati，不好的輪迴）。

讚頌說：下面第二部分總贊一卷經的殊勝功德。其中分為兩部分。首先是簡略地分別讚歎，然後是總結讚歎。這裡是第一部分。其中有十種功德。第一，多劫獲得宿住智（Purvanivasanusmrti-jnana，回憶前世的能力）。第二，所生之處經常精進修行善業。第三，邪魔等不能阻礙。第四，諸天經常衛護。第五，最終不會橫死。第六，沒有無辜的衰敗患病。衰敗是指禍起於家，身敗名裂。患病是指染上疾病，永遠不會有這些事。第七，佛及菩薩經常護念。第八，使惡業滅除，善業增長。第九，隨自己的願望往生佛土。第十，從今日以後乃至證得菩提之前，都不會墮入三惡趣。惡趣的說法包括人中的三種惡趣，也都不會墮入。指無形黃門、二形人和女人。

經文說：『諸有情類（Sattva，眾生）受持此經，必定獲得無邊的勝利功德，我現在略說』如此少分。

讚頌說：這是總結讚歎。所詮釋的真相窮盡了本性的甚深之處，能詮釋的教門是因為玄宗的極其精妙。受持此經的人獲得利益無邊，不可完全說盡，所以只說少分。修行者想要證得這種功德，應當勤奮修學，最終取得證悟。才能知道此經的勝利是無窮無盡的。

經文說：當時薄伽梵（Bhagavan，世尊）『說完這部經后，金剛手（Vajrapani）等諸大菩薩及其他天眾聽聞佛所說，都非常歡喜』，信受奉行。

讚頌說：這是第三部分，感悟修行。諸大菩薩聚集在報土之上，以及其他天眾會集在化身的大士處，都感受到如來盛大地宣說能夠領悟寂止的宏大宗旨，順從地領受深刻的教義，修行后散去。

般若理趣分疏卷第三大尾

享保丙申歲十月吉日

京

【English Translation】 English version: Outsiders cannot detain the Four Great Kings (Caturloka-palas, the guardian deities of Buddhism) and other heavenly beings who constantly accompany and protect, never leaving for a moment, and ultimately will not suffer accidental death or unwarranted decline and illness. The Buddhas (Buddhas) and Bodhisattvas (Bodhisattvas) constantly protect them together, causing good to increase and evil to decrease at all times, and they will be reborn in the Buddha-lands (Buddha-kshetra) according to their wishes, and until they attain Bodhi (Enlightenment), they will not fall into the evil realms (Durgati, bad rebirths).

The praise says: The second part below generally praises the excellent virtues of a volume of scripture. It is divided into two parts. First, a brief separate praise, and then a concluding praise. This is the first part. There are ten virtues in it. First, one obtains the wisdom of past lives (Purvanivasanusmrti-jnana, the ability to recall past lives) through many kalpas. Second, one is constantly diligent in cultivating good deeds wherever one is born. Third, demons and the like cannot detain. Fourth, the heavens constantly protect. Fifth, one will ultimately not die an accidental death. Sixth, there is no unwarranted decline and illness. Decline refers to misfortune arising in the family, leading to ruin and disgrace. Illness refers to contracting diseases; these things will never happen. Seventh, the Buddhas and Bodhisattvas constantly protect and remember them. Eighth, it causes evil to be extinguished and good to arise. Ninth, one is reborn in the Buddha-lands according to one's wishes. Tenth, from this day forward until one attains Bodhi, one will not fall into the three evil realms. The term 'evil realms' includes the three evil realms among humans, and one will not fall into them either. It refers to those who are formless eunuchs, hermaphrodites, and women.

The scripture says: 'All sentient beings (Sattva, beings) who uphold this scripture will surely obtain boundless victorious merits, and I will now briefly describe' such a small portion.

The praise says: This is the concluding praise. The truth that is explained exhausts the profound depths of the nature of reality, and the teaching that can explain it is due to the extreme subtlety of the profound doctrine. Those who uphold this scripture obtain boundless benefits, which cannot be fully expressed, so only a small portion is mentioned. Practitioners who wish to attain this virtue should diligently study and practice, and ultimately attain enlightenment. Only then will they know that the victory of this scripture is endless.

The scripture says: At that time, the Bhagavan (World Honored One) 'finished speaking this scripture, and Vajrapani (Vajrapani) and other great Bodhisattvas and other heavenly beings heard what the Buddha said, and they were all very happy', believing and accepting it, and practicing accordingly.

The praise says: This is the third part, realization and practice. The great Bodhisattvas gathered on the Reward Land, and the other heavenly beings gathered at the manifested body of the great being, all feeling that the Thus Come One was greatly expounding the grand doctrine that can realize quiescence, obediently receiving the profound teachings, practicing, and then dispersing.

Prajnaparamita-naya-sutra Commentary, Volume 3, End

Auspicious Day of October, during the Bing Shen Year of Kyoho

Kyoto