T33n1702_金剛經纂要刊定記
大正藏第 33 冊 No. 1702 金剛經纂要刊定記
No. 1702 [cf. Nos. 235, 1701]
金剛經纂要刊定記並序
釋氏教《金剛經》，世所由來尚矣。自秦至今凡幾百載，諷誦無卑高，感應盈簡牘，利及幽壞而達乎神明，蓋趣大之坦塗，破小之宏略也。故補處頌以為本，二論釋而有貫，諸疏互解或依或違。圭山大師，撮掇精英黜逐浮偽，命曰《纂要》。蓋取中庸，復申記略，用備傳習。石壁師，仍貫義意別為廣錄，美則美矣辭或繁長，後學多不便用。今更刊定，翦削煩亂，俾流而無滯、學而思講，庶吾道無墜地之患也已。大宋天聖紀號之明年季冬月甲子日序云
金剛經纂要刊定記卷第一
長水沙門子璇錄
疏文分三
初標題目二
初經疏名題
《金剛般若經疏論纂要》者，此題九字，從寬至狹能所六重。一、能所釋。謂金剛等五字是所，疏論下四字屬能。二、能所詮。謂經字屬能，金剛等四字是所。三、能所簡。有二。一簡通，謂經通一代時教，般若唯局當部。二簡別，般若猶通八部，金剛但屬一經。五、能所喻。金剛是能，般若屬所。六、能所纂。纂字屬能，謂疏主也。要字是所，謂正義也。若著並序二字，
【現代漢語翻譯】 現代漢語譯本
《金剛經纂要刊定記並序》
釋迦牟尼佛的教誨《金剛經》，在世間流傳已久。自秦朝至今已有數百年，誦讀此經不分地位高低，感應事蹟充滿書簡，利益遍及幽冥之處，甚至能通達神明，實在是通往大道的光明坦途，破除小乘的宏偉策略。因此，彌勒菩薩的補處偈頌以此經為根本，二論（指《中論》和《百論》）解釋此經而使其義理貫通，各種疏解或依循或違背。圭山大師（Guishan Dashi），選取精華，去除浮華虛假，命名為《纂要》。大概是取中庸之道，再次申述記錄要點，用以完備傳習。石壁師（Shibi Shi），仍然貫穿義理，另外編寫了廣錄，雖然美好但辭藻過於繁長，後來的學習者多不方便使用。現在重新刊定，刪減煩瑣雜亂之處，使經文流傳沒有阻礙，學習的人能夠思考講解，希望我們的佛法沒有衰落的隱患。大宋天聖紀年第二年冬季十一月甲子日序言中寫道。
《金剛經纂要刊定記》卷第一
長水沙門子璇（Changshui Shamen Zixuan） 記錄
疏文分為三部分：
首先是標題，分為兩部分：
首先是經疏的名稱：
《金剛般若經疏論纂要》（Jingang Bore Jing Shu Lun Zuan Yao）這個題目共九個字，從寬泛到狹窄，能與所分為六重。一、能釋與所釋。金剛（Jingang）等五個字是所釋，疏論（Shu Lun）下四個字是能釋。二、能詮與所詮。經（Jing）字是能詮，金剛（Jingang）等四個字是所詮。三、能簡與所簡。有兩種。一是簡通，經（Jing）通指一代時教，般若（Bore）只侷限於本部經典。二是簡別，般若（Bore）還通於八部，金剛（Jingang）只屬於一部經。五、能喻與所喻。金剛（Jingang）是能喻，般若（Bore）是所喻。六、能纂與所纂。纂（Zuan）字是能纂，指疏主。要（Yao）字是所纂，指正義。如果加上並序二字，
【English Translation】 English version
Preface to the Revised Edition of the Essentials of the Diamond Sutra
The teaching of Shakyamuni Buddha, the 'Diamond Sutra' (Jingang Jing), has been circulating in the world for a long time. From the Qin Dynasty to the present, it has been several hundred years. Recitation of this sutra is not limited to people of high or low status, and accounts of its miraculous effects fill books. Its benefits extend to the realm of the unseen and even reach the deities. It is truly a bright and open path to the Great Vehicle, and a grand strategy for overcoming the Small Vehicle. Therefore, the Bodhisattva Maitreya's verses of succession take this sutra as their foundation, and the two treatises (referring to the 'Madhyamaka-karika' and the 'Dvadasanikaya-sastra') explain this sutra and make its meaning coherent. Various commentaries either follow or contradict each other. Great Master Guishan (Guishan Dashi) selected the essence and discarded the superficial and false, naming it 'Essentials' ('Zuan Yao'). It probably takes the middle path, and restates the key points of the record, in order to complete the transmission and practice. Master Shibi (Shibi Shi) still connected the meaning and compiled a separate 'Extensive Record' ('Guang Lu'), which is beautiful but the language is too verbose, making it inconvenient for later learners. Now, it is re-edited, cutting out the tedious and chaotic parts, so that the sutra can be circulated without hindrance, and those who learn it can think and explain it, hoping that our Dharma will not have the danger of declining. Written on the Jiazi day of the eleventh month of winter in the second year of the Tiansheng era of the Great Song Dynasty.
Volume 1 of the Revised Edition of the Essentials of the Diamond Sutra
Recorded by Shamen Zixuan (Changshui Shamen Zixuan) of Changshui
The commentary is divided into three parts:
First, the title, divided into two parts:
First, the title of the sutra and commentary:
The title 'Essentials of the Commentary on the Diamond Prajna Sutra' ('Jingang Bore Jing Shu Lun Zuan Yao') has nine characters, from broad to narrow, with six layers of subject and object. 1. That which explains and that which is explained. The five characters 'Diamond' (Jingang) etc. are that which is explained, and the four characters below 'Commentary' ('Shu Lun') belong to that which explains. 2. That which expresses and that which is expressed. The character 'Sutra' ('Jing') is that which expresses, and the four characters 'Diamond' (Jingang) etc. are that which is expressed. 3. That which distinguishes and that which is distinguished. There are two types. One is general distinction, 'Sutra' ('Jing') refers to all the teachings of a lifetime, 'Prajna' ('Bore') is only limited to this section of the scriptures. The second is specific distinction, 'Prajna' ('Bore') also refers to the eight sections, 'Diamond' (Jingang) only belongs to one sutra. 5. That which is analogous and that which is analogous. 'Diamond' (Jingang) is that which is analogous, 'Prajna' ('Bore') is that which is analogous to. 6. That which compiles and that which is compiled. The character 'Compile' ('Zuan') is that which compiles, referring to the author of the commentary. The character 'Essentials' ('Yao') is that which is compiled, referring to the correct meaning. If the two characters 'and Preface' are added,
復加一重。二字是能，上皆所攝。然此七重，不出教行人理。謂經及疏論並序五字是教，謂能詮、能釋、能序也。般若通行，謂觀照也。纂字屬人，疏主也。金剛要字屬理。金剛喻實相，即真理。要字是正，義即道理。
既知一題能所去著，須知題內義理淺深。金剛有三義，謂堅、利、明也。般若亦三義，謂實相、觀照、文字也。經有三義，謂常、貫、攝也。疏亦三義，謂疏、決、布也。論者議也，亦三義，謂議理、議智、議行也。纂要亦三義，謂要義、要行、要文也。
且金剛三義者，以萬物不能壞，能壞於萬物，復能有照用，可喻三種般若矣。堅喻實相，以其雖經多劫流迸六道，未嘗生滅未嘗虧缺，故云堅也。故《心經》云：「是諸法空相，不生不滅、不垢不凈、不增不減」等。利喻觀照般若，謂此顯時照諸法空，故言利也。故《心經》云：「觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄，乃至云無智亦無得」等。明喻文字般若，以文字能詮顯彰，明實相觀照令顯現故。由斯三義似彼金剛，故舉金剛以喻般若。
然此般若諸佛眾生悉皆有之，由彼在纏故不能利用，茍能聞教解悟內外熏力，則能斷煩惱出生死，理智相冥能起大用，與佛無異。其猶金在礦中不能隨用，茍能出礦必
【現代漢語翻譯】 現代漢語譯本： 再增加一層含義。「二字」代表能，以上所有都屬於所攝。然而這七重含義，沒有超出教、行、人、理的範疇。所謂經、疏、論以及序這五個字代表教，指的是能詮釋、能解釋、能序述。般若通行，指的是觀照。纂字屬於人，指的是疏的作者。金剛要字屬於理。金剛比喻實相，也就是真理。「要」字是正，義就是道理。
既然知道一個題目的能所關係，就要知道題目內義理的深淺。《金剛》有三種含義，即堅、利、明。《般若》也有三種含義，即實相、觀照、文字。《經》有三種含義，即常、貫、攝。《疏》也有三種含義，即疏通、決斷、分佈。《論》是議論，也有三種含義，即議論理、議論智、議論行。《纂要》也有三種含義，即要義、要行、要文。
且說《金剛》的三種含義，因為萬物不能破壞它，它能破壞萬物，又能有照用的功能，可以比喻三種般若。堅硬比喻實相，因為它雖然經過多劫在六道中流轉，未曾生滅，未曾虧缺，所以說是堅硬。所以《心經》（Heart Sutra）說：『是諸法空相，不生不滅、不垢不凈、不增不減』等等。鋒利比喻觀照般若，說的是此觀照顯現時照見諸法皆空，所以說是鋒利。所以《心經》（Heart Sutra）說：『觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄，乃至云無智亦無得』等等。光明比喻文字般若，因為文字能夠詮釋顯彰，明白地顯示實相觀照，使之顯現。由於這三種含義類似金剛，所以用金剛來比喻般若。
然而這般若諸佛眾生都具有，由於被纏縛所以不能利用，如果能夠聽聞教法，理解覺悟，加上內外熏習的力量，就能斷除煩惱，脫離生死，理智相互冥合，就能產生大用，與佛沒有差別。這就像金子在礦中不能隨意使用，如果能夠出礦必定
【English Translation】 English version: Adding another layer of meaning. 'Two words' represent the 'able' (能), and all the above are included in the 'that which is able' (所攝). However, these seven layers of meaning do not go beyond the scope of teaching (教), practice (行), person (人), and principle (理). The five words 'Sutra' (經), 'Commentary' (疏), 'Treatise' (論), and 'Preface' (序) represent teaching, referring to that which can explain (能詮), that which can interpret (能釋), and that which can preface (能序). Prajna (般若) universally practiced refers to contemplation (觀照). The word 'Compilation' (纂) belongs to the person, referring to the author of the commentary (疏主). The words 'Diamond Essentials' (金剛要) belong to principle. Diamond (金剛) is a metaphor for reality (實相), which is the truth. The word 'Essentials' (要) is correctness, and righteousness is the principle.
Now that we know the relationship between the 'able' and 'that which is able' in a title, we must understand the depth of the meaning and principles within the title. 'Diamond' (金剛) has three meanings: firmness (堅), sharpness (利), and brightness (明). 'Prajna' (般若) also has three meanings: reality (實相), contemplation (觀照), and words (文字). 'Sutra' (經) has three meanings: constancy (常), stringing together (貫), and encompassing (攝). 'Commentary' (疏) also has three meanings: elucidating (疏), deciding (決), and distributing (布). 'Treatise' (論) is discussion, and also has three meanings: discussing principle (議理), discussing wisdom (議智), and discussing practice (議行). 'Compiled Essentials' (纂要) also has three meanings: essential meaning (要義), essential practice (要行), and essential words (要文).
Furthermore, the three meanings of 'Diamond' (金剛) are that it cannot be destroyed by all things, it can destroy all things, and it can have the function of illumination, which can be compared to the three types of Prajna (般若). Firmness (堅) is a metaphor for reality (實相), because although it has gone through many kalpas (劫) flowing through the six realms (六道), it has never been born or died, never been deficient, so it is called firm. Therefore, the 'Heart Sutra' (心經) says: 'These dharmas (法) are empty forms (空相), neither born nor destroyed, neither defiled nor pure, neither increasing nor decreasing,' and so on. Sharpness (利) is a metaphor for Contemplative Prajna (觀照般若), which means that when this contemplation manifests, it illuminates that all dharmas are empty, so it is called sharp. Therefore, the 'Heart Sutra' (心經) says: 'Avalokiteśvara Bodhisattva (觀自在菩薩), when practicing the profound Prajnaparamita (般若波羅蜜多), illuminates the five skandhas (五蘊) as empty, and transcends all suffering and distress, even to the point of saying there is no wisdom and no attainment,' and so on. Brightness (明) is a metaphor for Verbal Prajna (文字般若), because words can explain and manifest, clearly showing reality and contemplation, making them appear. Because these three meanings are similar to diamond, diamond is used as a metaphor for Prajna.
However, all Buddhas (諸佛) and sentient beings (眾生) possess this Prajna (般若), but because it is entangled, it cannot be utilized. If one can hear the teachings, understand and awaken, and with the power of internal and external cultivation, one can cut off afflictions (煩惱) and escape birth and death (生死). When principle and wisdom merge, great function can arise, and there is no difference from the Buddha. It is like gold in a mine that cannot be used at will, but if it can be extracted from the mine, it will surely
能成器斷物，故知此慧無不有之，故知此慧能建大義。今云般若，蓋大慧之梵音也。金剛即般若之正喻，法喻雙彰，故曰金剛般若也。
若準經題，具足合云波羅蜜，即嘆慧之功也。唐言彼岸到，此猶西域之風；若順此方，合云到彼岸。彼岸者即是涅槃，為對生死之此故，號涅槃為彼，意明般若是到彼岸慧，斯則慧之別相也。
然到彼岸慧略有二意，所謂頓、漸也。頓者，此慧顯時，一剎那間照諸法空，即是到彼岸，故名到彼岸慧，以不歷多時乃名為頓。漸者雖則頓照法空，且習以性成，任運計執，所以策彼頓悟之慧覺察妄情，損之又損之以至於無為，此則究竟到于彼岸，亦名到彼岸慧，以歷多時故名為漸。漸之與頓遲速雖殊，一種得名到彼岸慧。所以具足合云：金剛般若波羅蜜。今略不言也。
次明經字具三義者。然準諸家解釋，共有多義，謂涌泉、出生、繩墨、結鬘之類。若《佛地論》中唯說二義，謂貫也、攝也。貫穿所應說義，攝持所化眾生。且如來入滅二千餘年遺風若存，得聞正法者，斯皆經之貫穿之義也。眾生流浪莫知所從，得佛教門咸歸正趣者，斯皆經之攝持之義也。具此二義故名為經。今以此二復加常義，以對三種般若，謂實相常、觀照貫、文字攝也。
然此一經羅什所譯，
【現代漢語翻譯】 現代漢語譯本 能成就器物並能決斷事物，因此知道這種智慧是無所不包的，所以知道這種智慧能夠建立偉大的事業。現在說的『般若』（Prajna），是『大慧』的梵語音譯。『金剛』（Vajra）正是般若的恰當比喻，法和比喻雙重彰顯，所以叫做『金剛般若』。 如果按照經題完整地說是『波羅蜜』（Paramita），那就是讚歎智慧的功用。翻譯成漢語是『到彼岸』，這還保留著西域的習慣；如果按照中國的習慣，應該說『到達彼岸』。彼岸就是涅槃（Nirvana），爲了對應生死的此岸，所以稱涅槃為彼岸，意思是說般若是到達彼岸的智慧，這就是智慧的特殊相狀。 然而到達彼岸的智慧略有頓悟和漸悟兩種意思。頓悟是指這種智慧顯現時，在一剎那間照見諸法皆空，就是到達彼岸，所以叫做到達彼岸的智慧，因為不經歷很長時間，所以稱為頓悟。漸悟是指雖然頓悟了諸法皆空，但習氣已經形成，自然而然地產生計較和執著，所以用頓悟的智慧來覺察虛妄的情感，削減它再削減它，以至於達到無為的境界，這才是究竟到達彼岸，也叫做到達彼岸的智慧，因為經歷很長時間，所以稱為漸悟。漸悟和頓悟在快慢上雖然不同，但都可稱為到達彼岸的智慧。所以完整地說是：『金剛般若波羅蜜』。現在省略不說了。 下面說明『經』字具備三種含義。按照各家的解釋，共有多種含義，如涌泉、出生、繩墨、結鬘等等。但在《佛地論》中只說了兩種含義，即貫穿和攝持。貫穿所應該說的義理，攝持所要教化的眾生。比如如來入滅兩千多年，遺留下來的風尚如果還存在，能夠聽聞正法的人，這都是『經』的貫穿之義。眾生流浪不知道該怎麼辦，得到佛教的教導都歸向正途，這都是『經』的攝持之義。具備這兩種含義所以叫做『經』。現在用這兩種含義再加一個常義，來對應三種般若，即實相常、觀照貫、文字攝。 這部經是鳩摩羅什（Kumarajiva）翻譯的。
【English Translation】 English version Being able to fashion utensils and sever things, hence we know that this wisdom is all-encompassing, and therefore we know that this wisdom can establish great undertakings. What is now called 'Prajna' (般若), is the transliteration of the Sanskrit word for 'great wisdom'. 'Vajra' (金剛) is precisely the appropriate metaphor for Prajna, with both the Dharma and the metaphor doubly manifested, hence it is called 'Vajra Prajna'. If according to the sutra title, fully stated as 'Paramita' (波羅蜜), that is praising the function of wisdom. Translated into Chinese it means 'to the other shore', which still retains the custom of the Western Regions; if according to the customs of this land, it should be said 'reaching the other shore'. The other shore is Nirvana (涅槃), to correspond to this shore of birth and death, therefore Nirvana is called the other shore, meaning that Prajna is the wisdom to reach the other shore, this is the special characteristic of wisdom. However, the wisdom to reach the other shore has roughly two meanings, namely sudden and gradual. Sudden enlightenment refers to when this wisdom manifests, in an instant illuminating that all dharmas are empty, which is reaching the other shore, therefore it is called the wisdom to reach the other shore, because it does not take a long time, it is called sudden. Gradual enlightenment refers to although there is sudden enlightenment of all dharmas being empty, habits have already formed, naturally producing calculation and attachment, so use the wisdom of sudden enlightenment to perceive illusory emotions, reduce it and reduce it again, until reaching the state of non-action, this is ultimately reaching the other shore, also called the wisdom to reach the other shore, because it takes a long time, it is called gradual. Although gradual and sudden enlightenment differ in speed, both can be called the wisdom to reach the other shore. Therefore, fully stated it is: 'Vajra Prajna Paramita'. Now it is omitted. Next, explaining that the word 'Sutra' (經) has three meanings. According to various interpretations, there are many meanings, such as spring, birth, rope, garland, and so on. But in the 'Buddhabhumi Sutra', only two meanings are mentioned, namely penetrating and embracing. Penetrating the meaning that should be spoken, embracing the sentient beings to be taught. For example, more than two thousand years after the Tathagata entered Nirvana, if the legacy still exists, those who can hear the Dharma, these are all the penetrating meaning of the 'Sutra'. Sentient beings wandering and not knowing what to do, receiving the teachings of Buddhism and returning to the right path, these are all the embracing meaning of the 'Sutra'. Having these two meanings is why it is called 'Sutra'. Now, using these two meanings plus a constant meaning, to correspond to the three Prajnas, namely reality constant, contemplation penetrating, and words embracing. This sutra was translated by Kumarajiva (鳩摩羅什).
句偈清潤令人樂聞，至今長幼高卑盈于寰宇，靡不受持此經也。
疏論纂要者，即此一卷疏文也。疏即青龍大云、資聖塵外等疏。疏謂疏通理趣、抉擇義相、布致文言也。論即天親、無著《智度》、《金剛仙》、《功德施》等論，一一論中任運議于理智行也。
問：「既有疏論釋經，何必更制斯疏？」
答：「以纂要故，即是纂他疏論之要義，而成此疏也。然《纂要》之設總有兩意，一則上符聖旨，二則下葉人心。意顯諸說有不符聖旨、不葉人心者。
「且初意者，只如此經是空無相宗，有以法相行位廣列而釋，此則不符聖旨，失於宗故。故序云：『或配入名相著事乖宗。』有人聞是空宗便作一味無相道理解釋，此亦不符聖旨。以宗雖無相、義乃千端，既以一味解釋，此則迷於末也。故序云：『或但云一真望源迷派。』前則乖宗不迷派，此則迷派不乖宗，互有得失俱未圓暢。復有縱于僻見以之註釋，宗派俱失不足評量。故序云：『其餘胸談臆注，不足論矣。』然其諸說雖各有舛的，以未兼暢故，皆判云不符聖旨也。今制此疏，不添法相免乖于宗，隨文釋之不迷於派，離前二過宛乎得中，此則超然獨符聖旨。然今疏內皆用聖言，故序云：『故今所述不攻異端，疏是論文乳非城內。』況二菩薩師
【現代漢語翻譯】 現代漢語譯本：這些偈語清新流暢，聽起來令人愉悅，至今無論老少尊卑，普天之下都樂於接受和奉行這部經典。
《疏論纂要》指的是這一卷疏文。這裡的『疏』指的是青龍寺大云法師、資聖寺塵外法師等人的疏解。『疏』的意思是疏通經文的理趣，決斷選擇義理的相狀，鋪陳文辭言語。『論』指的是天親菩薩、無著菩薩的《智度論》、《金剛仙論》、《功德施論》等，每一部論中都自然地闡述關於理、智、行的道理。
問：既然已經有了疏和論來解釋經典，為什麼還要再撰寫這部疏呢？
答：因為這部疏是『纂要』，也就是彙集其他疏和論的精要義理，從而形成這部疏。然而，設立《纂要》總共有兩層用意，一是上符合佛的旨意，二是下順應人們的心意。這意味著有些說法不符合佛的旨意，也不順應人們的心意。
就第一層用意來說，比如這部經是空無相宗的經典，有人用詳細列舉法相和修行位次的方法來解釋，這就與佛的旨意不符，失去了宗的根本。所以序言中說：『或者配入名相，執著於事相，違背了宗的宗旨。』有人聽說這是空宗，就用一種片面的無相道理來解釋，這也與佛的旨意不符。因為宗雖然是無相的，但義理卻有千頭萬緒，如果用一種片面的道理來解釋，這就迷惑于細枝末節。所以序言中說：『或者只說一真法界，希望追溯本源，卻迷失了宗派。』前一種情況是違背了宗的宗旨，但不迷失宗派，后一種情況是迷失了宗派，但不違背宗的宗旨，兩者各有得失，都沒有完全圓滿暢達。還有人放縱偏頗的見解來註釋經典，宗和派都失去了，不值得評論。所以序言中說：『其餘的胸中臆想，隨口亂說，不值得評論。』然而，這些說法雖然各有錯誤，因為沒有兼顧暢達，所以都判斷為不符合佛的旨意。現在撰寫這部疏，不新增法相，避免違背宗的宗旨，隨著經文來解釋，不迷失宗派，遠離了前面的兩種過失，恰好得到了中道，這就能超然地獨自符合佛的旨意。而且現在這部疏中都使用聖人的言語，所以序言中說：『所以現在所闡述的，不是爲了攻擊不同的觀點，這部疏就像是從論文中提煉出的乳汁，而不是城內的東西。』更何況天親菩薩和無著菩薩這兩位大師
【English Translation】 English version: These verses are clear and refreshing, pleasing to the ear, and to this day, young and old, high and low, throughout the universe, are happy to accept and uphold this scripture.
'The Essentials Compiled from Commentaries and Treatises' refers to this one volume of commentary. The 'commentaries' here refer to those by the Great Cloud Master of Qinglong Temple, the Dust-Beyond Master of Zisheng Temple, and others. 'Commentary' means to elucidate the principles and interests of the scripture, to decisively choose the aspects of meaning, and to arrange the words and language. 'Treatises' refer to the Treatise on the Great Perfection of Wisdom by Vasubandhu (Tianqin) Bodhisattva, the Treatise by Asanga (Wuzhuo), Treatise by Vajrasena (Jingangxian), Treatise by Gunaprabha (Gongdeshi), etc. In each treatise, the principles of reason, wisdom, and practice are naturally expounded.
Question: Since there are already commentaries and treatises explaining the scripture, why is it necessary to write this commentary?
Answer: Because this commentary is 'compiled essentials,' that is, it gathers the essential meanings of other commentaries and treatises to form this commentary. However, there are two main intentions in establishing 'The Essentials Compiled': first, to conform to the Buddha's intention; second, to accord with people's hearts. This implies that some explanations do not conform to the Buddha's intention or accord with people's hearts.
Regarding the first intention, for example, this scripture is of the Empty and Non-phenomenal School (空無相宗), but some people explain it by extensively listing the characteristics of phenomena and stages of practice. This does not conform to the Buddha's intention and loses the root of the school. Therefore, the preface says: 'Or they associate it with names and forms, clinging to phenomena, and deviating from the school's purpose.' Some people hear that this is the Empty School and explain it with a one-sided understanding of non-phenomena, which also does not conform to the Buddha's intention. Although the school is non-phenomenal, the meanings are myriad. If explained with a one-sided understanding, it becomes lost in the details. Therefore, the preface says: 'Or they only speak of the One True Realm, hoping to trace the source, but lose the lineage.' The former deviates from the school's purpose but does not lose the lineage, while the latter loses the lineage but does not deviate from the school's purpose. Both have their gains and losses, but neither is fully comprehensive. There are also those who indulge in biased views to annotate the scripture, losing both the school and the lineage, which is not worth commenting on. Therefore, the preface says: 'The rest, mere speculation and random notes, are not worth discussing.' However, although these explanations each have their errors, because they are not comprehensive, they are all judged as not conforming to the Buddha's intention. Now, in writing this commentary, we do not add characteristics of phenomena to avoid deviating from the school's purpose, and we explain it according to the text to avoid losing the lineage. By avoiding the previous two errors, we precisely attain the Middle Way, which can transcendently and uniquely conform to the Buddha's intention. Moreover, this commentary now uses the words of the sages, so the preface says: 'Therefore, what is now expounded is not to attack different views; this commentary is like milk extracted from treatises, not something from within the city.' Moreover, the two great masters, Vasubandhu (Tianqin) Bodhisattva and Asanga (Wuzhuo) Bodhisattva
補處尊，補處如來師釋迦佛，展轉推本佛佛相承，降及無著、天親更無異說，故知此疏便是佛言，謗此疏者即同謗佛也。故序云：『且天親、無著師補處尊，後學何疑，或添或棄。』
「次下葉人心者，且諸家章疏在理未當、于文且繁，致令學人少敢措意，故轉念者廣、通會者稀。故序云：『致使口諷牛毛、心通麟角。』然今此疏，撮其樞要直下銷經，經疏相兼盈五十紙，不問緇侶塵俗可以留心，不唯上中下根可以學習，有斯兩意所以述之，此則前智后悲，自他兼利也。故云『金剛般若經疏論纂要』。」
並序者，並謂共兼及也。序者敘也，敘述經疏之意故。又序者緒也，謂頭緒也。意明此半紙之言，是述疏入作之頭緒也。
二、作者嘉號，京者都也大也，即士庶貴賤都會之大處也。然是西京非謂東北，以有大興福寺闇揀故，不言西也。沙門梵語此云勤息，即釋眾之通號，謂勤修諸行息煩惱故。述者明非製作，符上纂要之言，但是敘述先聖之旨，非別製作故也。例如夫子云：「述而不作信而好古，竊比於我老彭。」
二、序宗旨二
一、序贊經旨二
一、通明起教之緣二
一、明迷真起妄二
一、真空。言鏡心等者。以要言之，上句即真性離緣，下句即緣無自性，
【現代漢語翻譯】 現代漢語譯本：補處尊（指彌勒菩薩，下一尊佛），補處如來師釋迦佛，輾轉推溯根本，佛佛相承，降及無著（Asanga）、天親（Vasubandhu）二位菩薩，更沒有其他不同的說法，所以知道這部疏（指《金剛經疏論纂要》）便是佛所說的話，誹謗這部疏的人就等同於誹謗佛。所以序文中說：『況且天親、無著兩位菩薩是補處尊，後來的學習者有什麼可懷疑的，或者增添或者拋棄。』 『其次下葉人心者』，況且各家的章疏在義理上未盡妥當、在文字上又過於繁瑣，導致學習的人很少敢於用心，所以轉相念誦的人多、真正通達理解的人少。所以序文中說：『導致口中背誦的人多如牛毛、心中通達的人少如麟角。』然而現在這部疏，摘取其中的關鍵要點直接解釋經文，經文和疏文相互配合總共五十紙，不論是出家人還是在家人都可以留心學習，不只是上等、中等、下等根器的人都可以學習，因為有這兩種意義所以撰述它，這便是前人的智慧和後人的悲心，自利利他。所以稱為『金剛般若經疏論纂要』。 『並序者』，『並』是共同兼及的意思。『序』是敘述的意思，敘述經文和疏文的意旨。『又序者緒也』，是說頭緒。意思是說明這半頁紙的文字，是敘述疏文的入門頭緒。 二、作者嘉號，『京』是都城、大的意思，即士人百姓、貴族和平民都會聚的大地方。然而這裡指的是西京（長安），不是指東北的都城，因為有大興福寺的闇揀法師的緣故，所以不說是西京。『沙門』是梵語，這裡翻譯為『勤息』，即是出家僧眾的通稱，意思是勤奮修行諸行，止息煩惱的緣故。『述』是說明並非自己製作，符合上面『纂要』的說法，只是敘述先聖的旨意，不是另外製作的緣故。例如孔子說：『述而不作，信而好古，竊比於我老彭。』 二、序宗旨二 一、序贊經旨二 一、通明起教之緣二 一、明迷真起妄二 一、真空。『言鏡心等者』。用簡要的話來說，上句是說真性遠離因緣，下句是說因緣沒有自性。
【English Translation】 English version: The Honorable One destined for Buddhahood (referring to Maitreya Bodhisattva, the next Buddha), Shakyamuni Buddha, the teacher of the future Buddha, tracing back to the origin, Buddhas succeeding each other, down to Asanga and Vasubandhu, there are no other different interpretations. Therefore, it is known that this commentary (referring to the 『Essentials Extracted from the Commentary on the Diamond Sutra』) is the words of the Buddha. To slander this commentary is equivalent to slandering the Buddha. Therefore, the preface says: 『Moreover, Asanga and Vasubandhu are Honorable Ones destined for Buddhahood, what doubts should later learners have, whether to add or discard.』 『Next, concerning those who benefit people』s minds,』 the commentaries of various schools are not entirely appropriate in terms of doctrine and are too verbose in terms of writing, causing few learners to dare to put their minds to it. Therefore, there are many who recite it, but few who truly understand it. Therefore, the preface says: 『Leading to many reciting it like hairs on an ox, but few understanding it like horns of a qilin.』 However, this commentary now extracts the key points and directly explains the sutra. The sutra and commentary complement each other, totaling fifty pages. Whether monks, nuns, or laypeople can pay attention to it, not only those of superior, medium, or inferior capacity can learn it. Because of these two meanings, it is written. This is the wisdom of the predecessors and the compassion of the successors, benefiting both oneself and others. Therefore, it is called 『Essentials Extracted from the Commentary on the Diamond Sutra』. 『Including the preface,』 『including』 means jointly encompassing. 『Preface』 means to narrate, narrating the meaning of the sutra and commentary. 『Moreover, preface means introduction,』 referring to the beginning. It means that these words on half a page are the introductory beginning of narrating the commentary. Two, the author's honorable title, 『京』 (Jing) means capital, great, that is, a large place where scholars, commoners, nobles, and the humble all gather. However, this refers to the Western Capital (Chang'an), not the northeastern capital, because of Dharma Master Anjian of Daxingfu Temple, so it is not called the Western Capital. 『沙門』 (Shramana) is Sanskrit, translated here as 『勤息』 (Qinxi), which is the general term for the monastic community, meaning diligently cultivating all practices and ceasing afflictions. 『述』 (Shu) means to clarify that it is not one's own creation, in accordance with the above statement of 『Essentials Extracted,』 but only narrating the meaning of the ancient sages, not creating something else. For example, Confucius said: 『I transmit rather than create; I believe in and love the ancient. I venture to compare myself to Old Peng.』 Two, Preface and Purpose Two One, Preface Praising the Sutra's Meaning Two One, Generally Explaining the Circumstances of the Teaching's Arising Two One, Explaining Delusion Arising from Ignorance of Truth Two One, True Emptiness. 『言鏡心等者』 (The words 『mirror mind』 etc.). In short, the first sentence means that true nature is apart from conditions, and the second sentence means that conditions have no self-nature.
大約如此。若其委明，應先略配，后當廣釋。略配者。此兩句中，映象是喻，心色是法，本凈元空通於法喻。以鏡喻於心，以像喻於色，像是鏡之所現，如色是心之所現。鏡雖現像其像元空，即顯鏡本凈也。心雖現色其色元空，即顯心本凈也。言本凈者即是性凈，通因果凡聖故。故《華嚴》云：「非識所能識，亦非心境界，其性本清凈，開示諸群生。」此略指配也。若廣釋者。鏡即人間所用之鏡，然有塵薶不堪用者，有雖凈而在匣者，有凈無塵垢掛之高臺萬像斯鑒者。今取後者為喻。心者性相二宗所說各異。相宗說者，或以集起為心，唯第八識集諸種子起現行故。或以緣慮為心，通於八識俱能緣慮自分境故。然此所說但是有為生滅，非今所喻。性宗說者，即如來藏，本源自性清凈心也。然今所明正是此心，以是迷悟根本、凡聖通依、世出世間皆不離此。所以《起信論》中立為大乘法體。故論云：「摩訶衍者，一法，二義。」所言法者謂眾生心，是心則攝一切世間出世間法，依於此心顯示摩訶衍義。又云依一心法有二種門：一者心真如門，二者心生滅門。是二種門皆各總攝一切法。此義云何？以是二門不相離故，以真如門是通相，故攝一切。生滅門雖是別相，以是即真如之生滅，亦攝一切。以此二門同依一心為源，則知
萬法不出此心。
又如華嚴是圓極一乘，亦以此心為一真法界之體。故彼疏說：「統四法界為一真法界」，謂寂寥虛曠、沖深包博、總該萬有，即是一心，體絕有無、相非生滅。乃至云：「諸佛證此妙覺圓明，現成菩提為物開示」等。然此一心有性有相。相則凡聖迷悟、因果染凈等異，性則靈靈不昧、了了常知。然此性相不即不離。以相不離性故，只向同處異；性不離相故，只於異處同。性不即相故，未始有差別；相不即性故，未嘗不殊異。蓋緣性相一味，所以同異兩存。其猶一水波濕，性相同異可知。然此靈心本非一切，能為一切，心之名字亦由此立。今云凈者，但約畢竟空義，非是揀染名凈。以但唯一心，貫通染凈故。荷澤云：「知之一字眾妙之門」，一切諸法依此建立，既為得失之秘府，乃是升降之玄樞。稱眾沙門實為至矣。今所辨者即是此心。然前所說相宗二種，乃是此心之內生滅一門。對辨淺深故須料揀，和會通攝則實無所遺。
本凈者喻則可知。法中有二意：一則此心從本已來，性畢竟空故。二則現為煩惱所纏而無染故。此當《起信論》中真如門也。故《大集經》云：「善男子！一切眾生心性本凈。心本凈故，煩惱諸結不能染著。猶如虛空不可玷污，心性空性等無有二」等。像即鏡中所現萬
像，色即本凈之心所現諸法。然所現法不出色心，今唯言色而不言心者，一為文句窄故，二為影在下故，三為以初攝后故。前二可知，后意者一切諸法不出五蘊，色之一字貫五之初，今言色者舉初攝后也。故《大般若》中，每例諸法皆以色字為初。如雲：「善現！般若波羅蜜多清凈故色清凈，色清凈故一切智智清凈」等。由是文雖標色而意兼於心，色心既彰萬法備矣。
元空者喻則可知。法中有二意：一即本來是空。論云：「一切諸法唯依妄念而有差別，若離心念則無一切境界之相。」二即現見空。故色等諸法本來自空，迷人不知妄執為有，雖然執有未始不空。故《中論》云：「諸法若不空，即無道無果。」又云：「以有空義故，一切法得成。」然此一句亦是釋疑，恐人聞說心性本凈。復見論云：「是心則攝世間法」等，便謂本具染等，不合言凈故。下句釋云像色元空也。意云色等若實則污凈心，色等既空憑何污心？如鏡現穢像，穢像元空似有實無，云何染污？故云鏡心本凈、像色元空也。《無上依經》云：「清凈有二義：一者自性清凈，是其通相。二者離垢清凈，是其別相。」《寶性論》中亦有二義：一自性清凈，謂性凈解脫。二離垢清凈，謂障盡解脫。魏譯《唯識論》云：「心有二種。一者相應心，所謂一
【現代漢語翻譯】 現代漢語譯本：『像』，指的是色，也就是本自清凈的心所顯現的各種現象。然而，所顯現的現象不外乎色和心兩種。現在只說『色』而不說『心』，一是由於文句的簡潔，二是由於影像在下方，三是以最初的『色』來涵蓋後面的『心』。前兩點容易理解，后一點的意思是，一切現象都離不開五蘊（色、受、想、行、識），『色』字是五蘊之首，現在說『色』，就是用最初的『色』來涵蓋後面的四蘊。所以，《大般若經》（Mahaprajnaparamita Sutra）中，每次舉例說明各種現象，都以『色』字開頭。例如說：『善現（Subhuti）！般若波羅蜜多（Prajnaparamita）清凈，所以色清凈；色清凈，所以一切智智（Sarvajna-jnana）清凈』等等。因此，文句雖然標明『色』，但意思兼顧到『心』，色和心都彰顯了，萬法就都具備了。
『元空』，用比喻來說就容易理解。法中有兩種含義：一是本來就是空。論中說：『一切現象都只是依賴虛妄的念頭而產生差別，如果離開心念，就沒有一切境界的相狀。』二是現在就能見到空。所以，色等各種現象本來就是空，迷惑的人不知道，虛妄地執著為實有，雖然執著為實有，但從來沒有不是空的。所以，《中論》（Mulamadhyamakakarika）中說：『如果各種現象不是空，就沒有道，也沒有果。』又說：『因為有空性的意義，一切法才能成立。』然而，這句話也是爲了消除疑惑，恐怕有人聽到說心性本來清凈，又看到論中說：『這個心就攝持了世間法』等等，就認為心本來就具有染污等等，不應該說是清凈的。所以下一句解釋說，像和色本來就是空。意思是說，色等如果真實存在，就會污染清凈的心，色等既然是空，憑什麼污染心呢？就像鏡子顯現污穢的影像，污穢的影像本來是空，好像有，實際上沒有，怎麼能染污鏡子呢？所以說鏡子的心本來清凈，像和色本來是空。《無上依經》（Anuttara-tantra）中說：『清凈有兩種含義：一是自性清凈，這是普遍的相狀。二是離垢清凈，這是個別的相狀。』《寶性論》（Ratnagotravibhāga）中也有兩種含義：一是自性清凈，指的是本性清凈的解脫。二是離垢清凈，指的是消除障礙的解脫。魏譯《唯識論》（Vijnaptimatrata-siddhi）中說：『心有兩種。一是相應心，也就是一』
【English Translation】 English version: 'Images' refer to form (rupa), which are all phenomena manifested by the inherently pure mind. However, the manifested phenomena are nothing more than form and mind. The reason for mentioning only 'form' and not 'mind' is threefold: first, for the sake of concise wording; second, because the image is below; and third, to encompass the latter with the former. The first two are easily understood. The meaning of the latter is that all phenomena cannot be separated from the five skandhas (form, sensation, perception, volition, and consciousness). The word 'form' is the beginning of the five skandhas. Now, speaking of 'form' is to encompass the latter four skandhas with the initial 'form'. Therefore, in the Mahaprajnaparamita Sutra, every example of various phenomena begins with the word 'form'. For example, it says: 'Subhuti! Because Prajnaparamita is pure, form is pure; because form is pure, Sarvajna-jnana is pure,' and so on. Therefore, although the text specifies 'form', its meaning encompasses 'mind'. With both form and mind manifested, all phenomena are complete.
'Originally empty' can be easily understood through analogy. There are two meanings in the Dharma: first, it is originally empty. The treatise says: 'All phenomena exist with differences only based on deluded thoughts. If separated from thoughts, there would be no characteristics of any realm.' Second, emptiness is seen now. Therefore, form and other phenomena are inherently empty, but deluded people do not know this and falsely cling to them as real. Although they cling to them as real, they have never not been empty. Therefore, the Mulamadhyamakakarika says: 'If phenomena were not empty, there would be no path and no fruit.' It also says: 'Because there is the meaning of emptiness, all dharmas can be established.' However, this sentence is also to dispel doubts, lest people hear that the nature of mind is inherently pure and then see the treatise saying: 'This mind encompasses the worldly dharmas,' and think that the mind inherently possesses defilements and should not be said to be pure. Therefore, the following sentence explains that images and form are originally empty. It means that if form and other things were real, they would defile the pure mind. Since form and other things are empty, how can they defile the mind? It is like a mirror reflecting impure images. The impure images are originally empty, seemingly real but actually not. How can they defile the mirror? Therefore, it is said that the mind of the mirror is inherently pure, and images and form are originally empty. The Anuttara-tantra says: 'Purity has two meanings: first, inherent purity, which is its common characteristic; second, purity from defilements, which is its distinct characteristic.' The Ratnagotravibhāga also has two meanings: first, inherent purity, referring to liberation through the purity of nature; second, purity from defilements, referring to liberation through the elimination of obstacles. The Wei translation of the Vijnaptimatrata-siddhi says: 'There are two kinds of mind. The first is the corresponding mind, which is one'
切煩惱受想行等。二者不相應心，所謂第一義諦常住不變，自性清凈心也。」今所明者，即自性清凈及第一義諦心，故云本凈。
複次，兩句更互釋成。以上句釋下句，成色空義。以下句釋上句，成心凈義。色若不空心則不凈，心若不凈色即不空。由心凈故色空，由色空故心凈。以色心二法不相離故，當知由心凈故方能現色。如鏡凈故方能現像，染則不能。又由色空故不能染心，如像空故不能污鏡，實則污也。上句下句法喻對明、反覆相成，故云互釋。
疏夢識下。二、明妄有
即正當《起信論》中心生滅門。然此亦具法喻。以夢喻識，以夢中所現之物喻境。如人睡後作夢，于無物處見物，喻心迷成識，于無境處見境。然雖物依夢現，而夢物皆虛，雖境從識生，而識境俱妄也。夢者如常，人被睡蓋所覆，心識昧略恍忽成夢。準切韻中，夢者心亂之貌，亦云寐見曰夢。意明心識昏亂見於異事，名之為夢。識者本凈，一心忽然不覺，不覺是妄，心性乃真，真妄和合目之為識，即是第八阿梨耶識也。故《起信》云：「依如來藏故有生滅心，所謂不生不滅，與生滅和合非一非異，名阿梨耶識。」無初者初始也。意明此識無前際故。然真心妄識雖虛實有殊，若究其源俱無初際。然有兩意：一則如《佛頂經》說
【現代漢語翻譯】 現代漢語譯本：
斷除煩惱，感受、思想、行為等等。二者與不相應的心，也就是第一義諦（Paramārtha-satya，終極真理）常住不變，自性清凈的心。」現在所闡明的就是自性清凈以及第一義諦的心，所以稱為本凈。
其次，這兩句互相解釋成就。用上句解釋下句，成就色空的意義。用下句解釋上句，成就心凈的意義。色如果不空，心就不清凈；心如果不清凈，色就是不空的。因為心清凈的緣故，色才是空的；因為色空的緣故，心才是清凈的。因為色和心這兩種法不相分離的緣故，應當知道由於心清凈的緣故才能顯現色。如同鏡子乾淨的緣故才能顯現影像，染污了就不能顯現。又因為色空的緣故，不能染污心，如同影像空無的緣故不能污染鏡子，實際上是被污染了。上句和下句用比喻互相闡明、反覆成就，所以稱為互釋。
疏解『夢識下』。二、闡明虛妄的存在
這正是《起信論》（Awakening of Faith in the Mahayana）中關於心生滅門的中心思想。然而這裡也包含了法和比喻。用夢來比喻識，用夢中所顯現的事物來比喻境。如同人睡著后做夢，在沒有事物的地方看到事物，比喻心迷惑而成為識，在沒有境界的地方看到境界。然而雖然事物依賴於夢而顯現，但夢和事物都是虛假的；雖然境界從識而生，但識和境界都是虛妄的。夢就像平常一樣，人被睡眠覆蓋，心識昏昧恍惚而形成夢。根據切韻中的解釋，夢是心亂的樣子，也說是睡著時所見到的叫做夢。意思是說心識昏亂而見到奇異的事情，稱之為夢。識本來是清凈的，一心忽然不覺悟，不覺悟就是虛妄，心性才是真實的，真妄和合稱之為識，這就是第八阿梨耶識（Ālaya-vijñāna，藏識）。所以《起信論》說：『依如來藏（Tathāgatagarbha，如來藏）的緣故有生滅心，所謂不生不滅，與生滅和合非一非異，名為阿梨耶識。』『無初』就是沒有初始。意思是說這個識沒有前際。然而真心和妄識雖然虛實有所不同，如果追究它們的根源，都是沒有初始的。然而有兩種意思：一是如同《佛頂經》（Śūraṅgama Sūtra）所說 English version:
Cutting off afflictions, feelings, thoughts, actions, and so on. These two, along with the mind that is not in accordance, that is, the Paramārtha-satya (ultimate truth), the constantly abiding and unchanging, the self-nature pure mind.' What is now being explained is the self-nature purity and the Paramārtha-satya mind, therefore it is called originally pure.
Furthermore, the two sentences mutually explain and accomplish each other. Using the upper sentence to explain the lower sentence, it accomplishes the meaning of emptiness of form. Using the lower sentence to explain the upper sentence, it accomplishes the meaning of purity of mind. If form is not empty, the mind is not pure; if the mind is not pure, form is not empty. Because the mind is pure, form is empty; because form is empty, the mind is pure. Because these two dharmas, form and mind, are not separate, it should be known that it is because the mind is pure that form can manifest. Just as a mirror is clean, it can reflect images; if it is stained, it cannot. Also, because form is empty, it cannot stain the mind, just as images are empty, they cannot defile the mirror, but in reality, it is defiled. The upper and lower sentences use metaphors to clarify and repeatedly accomplish each other, therefore it is called mutual explanation.
Commentary on 'Dream Consciousness Below'. Two, clarifying the existence of delusion.
This is precisely the central idea of the mind's arising and ceasing in the Awakening of Faith in the Mahayana. However, this also contains both dharma and metaphor. Using dreams as a metaphor for consciousness, and using the things that appear in dreams as a metaphor for realms. Just as when people fall asleep and dream, they see things where there are no things, this is a metaphor for the mind becoming deluded and forming consciousness, and seeing realms where there are no realms. However, although things depend on dreams to appear, both dreams and things are illusory; although realms arise from consciousness, both consciousness and realms are false. Dreams are like usual, people are covered by sleep, and their minds are dim and confused, forming dreams. According to the Qieyun dictionary, dreams are the appearance of a disturbed mind, and it is also said that seeing in sleep is called a dream. It means that the mind is confused and sees strange things, which is called a dream. Consciousness is originally pure, but suddenly the one mind is not aware, and this unawareness is delusion, while the nature of the mind is true. The combination of truth and delusion is called consciousness, which is the eighth Ālaya-vijñāna (storehouse consciousness). Therefore, the Awakening of Faith says: 'Relying on the Tathāgatagarbha (womb of the Thus Come One), there is the mind of arising and ceasing, which is neither arising nor ceasing, and is combined with arising and ceasing, neither one nor different, and is called Ālaya-vijñāna.' 'Without beginning' means without origin. It means that this consciousness has no prior limit. However, although true mind and deluded consciousness are different in terms of reality and illusion, if we investigate their source, both have no beginning. However, there are two meanings: one is as the Śūraṅgama Sūtra says.
【English Translation】 Modern Chinese Translation:
Cut off afflictions, feelings, thoughts, actions, and so on. These two, along with the mind that is not in accordance, that is, the Paramārtha-satya (ultimate truth), the constantly abiding and unchanging, the self-nature pure mind.' What is now being explained is the self-nature purity and the Paramārtha-satya mind, therefore it is called originally pure.
Furthermore, the two sentences mutually explain and accomplish each other. Using the upper sentence to explain the lower sentence, it accomplishes the meaning of emptiness of form. Using the lower sentence to explain the upper sentence, it accomplishes the meaning of purity of mind. If form is not empty, the mind is not pure; if the mind is not pure, form is not empty. Because the mind is pure, form is empty; because form is empty, the mind is pure. Because these two dharmas, form and mind, are not separate, it should be known that it is because the mind is pure that form can manifest. Just as a mirror is clean, it can reflect images; if it is stained, it cannot. Also, because form is empty, it cannot stain the mind, just as images are empty, they cannot defile the mirror, but in reality, it is defiled. The upper and lower sentences use metaphors to clarify and repeatedly accomplish each other, therefore it is called mutual explanation.
Commentary on 'Dream Consciousness Below'. Two, clarifying the existence of delusion.
This is precisely the central idea of the mind's arising and ceasing in the Awakening of Faith in the Mahayana. However, this also contains both dharma and metaphor. Using dreams as a metaphor for consciousness, and using the things that appear in dreams as a metaphor for realms. Just as when people fall asleep and dream, they see things where there are no things, this is a metaphor for the mind becoming deluded and forming consciousness, and seeing realms where there are no realms. However, although things depend on dreams to appear, both dreams and things are illusory; although realms arise from consciousness, both consciousness and realms are false. Dreams are like usual, people are covered by sleep, and their minds are dim and confused, forming dreams. According to the Qieyun dictionary, dreams are the appearance of a disturbed mind, and it is also said that seeing in sleep is called a dream. It means that the mind is confused and sees strange things, which is called a dream. Consciousness is originally pure, but suddenly the one mind is not aware, and this unawareness is delusion, while the nature of the mind is true. The combination of truth and delusion is called consciousness, which is the eighth Ālaya-vijñāna (storehouse consciousness). Therefore, the Awakening of Faith says: 'Relying on the Tathāgatagarbha (womb of the Thus Come One), there is the mind of arising and ceasing, which is neither arising nor ceasing, and is combined with arising and ceasing, neither one nor different, and is called Ālaya-vijñāna.' 'Without beginning' means without origin. It means that this consciousness has no prior limit. However, although true mind and deluded consciousness are different in terms of reality and illusion, if we investigate their source, both have no beginning. However, there are two meanings: one is as the Śūraṅgama Sūtra says.
：「煩惱菩提二俱無始。」謂自有此真心已來，便有此妄識，非謂真先妄后，亦非妄先真后。若言真先妄后，即應諸佛更起無明。若言妄先真后，何有無真之妄居然獨立？由是故知二俱無始，此則夢喻不齊。卻似金之與礦。若言礦先金后，即合所棄之礦煉之得金。若言金先礦后，應可純凈金器重生於礦。由是二物俱無初際，於法可知。
問：「如論云：『依如來藏故有生滅心』，既言依真有妄，則是妄后真先，何得說之二俱無始？」
答：「不然。所言依者，明妄無自體依真而成，顯本末之義，非先後之義。故《起信》云：『以如來藏無前際故，無明之相亦無有始。』若說三界外更有眾生始起者，即是外道經說。二者謂妄體全空，都無生起之軌跡，故言妄無始也。故《起信》云：『覺心初起心無初相』，即斯義也。若據此意，夢喻正同，以夢生時無軌跡故。有茲兩意，故云妄無初也。然上夢礦二喻之中，各取少分共況一識，無初之義方盡其理。夢則喻無初法，礦則喻無初時。若單用礦喻，則妄識有實。若唯取夢喻，則妄識有始。今既分取相似之處，理極成矣。物者即夢中所現之物也。境者即是識中所變我法等境。成有者，且如夢中所見自他境界，覺來反想即定是無，正在夢時決定為有。若不然者，何有贊
【現代漢語翻譯】 現代漢語譯本： 『煩惱』（Klesha，精神上的痛苦）和『菩提』（Bodhi，覺悟）二者都沒有開始。』這意味著自從有了這顆真實的真心以來，便有了這種虛妄的意識，而不是說真在先而妄在後，也不是說妄在先而真在後。如果說真在先而妄在後，那麼就應該說諸佛還會再次產生無明（Avidya，無知）。如果說妄在先而真在後，那麼怎麼會有沒有真實為基礎的虛妄居然能夠獨立存在呢？因此，要知道二者都沒有開始，這就像夢的比喻不完全一樣，卻像是金和礦石的關係。如果說礦石在先而金在後，那麼就應該把所拋棄的礦石煉成金子。如果說金在先而礦石在後，就應該可以純凈的金器重新生長在礦石中。因此，這兩種東西都沒有最初的開端，從佛法上來說是可以理解的。
問：『如論中所說：『依靠如來藏（Tathagatagarbha，如來藏）的緣故，才有生滅心』，既然說依靠真才有妄，那麼就是妄在後而真在先，怎麼能說二者都沒有開始呢？』
答：『不是這樣的。所說的『依靠』，是說明虛妄沒有自體，依靠真實才能形成，顯示的是本末的意義，而不是先後的意義。所以《起信論》（Awakening of Faith）中說：『因為如來藏沒有前際的緣故，無明的相也沒有開始。』如果說在三界之外還有眾生開始產生，那就是外道經書的說法。二者是說虛妄的本體完全是空，都沒有生起的軌跡，所以說虛妄沒有開始。所以《起信論》中說：『覺悟的心最初生起時，心沒有最初的相』，就是這個意思。如果根據這個意思，夢的比喻就完全相同了，因為夢產生的時候沒有軌跡。因為有這兩種意思，所以說虛妄沒有最初。然而，上面夢和礦石這兩個比喻之中，各自取少部分來共同比況一個識，沒有最初的意義才能完全符合道理。夢是比喻沒有最初的法，礦石是比喻沒有最初的時間。如果只用礦石來比喻，那麼妄識就是真實的。如果只取夢的比喻，那麼妄識就有開始。現在既然分別選取相似的地方，道理就非常成立了。物，就是夢中所顯現的物體。境，就是識中所變現的我法等境界。成有，比如夢中所見自己和別人的境界，醒來反思就一定是虛無的，正在做夢的時候卻決定認為是真實存在的。如果不是這樣，怎麼會有贊
【English Translation】 English version: 'Klesha (afflictions, mental suffering) and Bodhi (enlightenment) both have no beginning.' This means that since this true mind has existed, there has been this false consciousness; it is not that the true comes before the false, nor that the false comes before the true. If it were said that the true comes before the false, then all Buddhas should again arise with Avidya (ignorance). If it were said that the false comes before the true, how could the false, without a basis in the true, stand independently? Therefore, know that both have no beginning. This is like the analogy of a dream, which is not entirely complete, but rather like the relationship between gold and ore. If it were said that ore comes before gold, then the discarded ore should be refined to obtain gold. If it were said that gold comes before ore, then pure gold utensils should be able to regrow in the ore. Therefore, these two things have no initial beginning; this can be understood from the Dharma.
Question: 'As the treatise says: 'Dependent on the Tathagatagarbha (Buddha-nature, the womb of the Thus Come One), there is arising and ceasing mind.' Since it is said that dependent on the true, there is the false, then the false comes after the true, so how can it be said that both have no beginning?'
Answer: 'It is not so. What is meant by 'dependent' is to clarify that the false has no self-nature and is formed dependent on the true, revealing the meaning of root and branch, not the meaning of before and after. Therefore, the Awakening of Faith says: 'Because the Tathagatagarbha has no prior limit, the appearance of ignorance also has no beginning.' If it were said that outside the Three Realms there are sentient beings who begin to arise, that would be the teaching of heretical scriptures. The two mean that the substance of the false is entirely empty, with no trace of arising, so it is said that the false has no beginning. Therefore, the Awakening of Faith says: 'When the awakened mind first arises, the mind has no initial appearance,' which is this meaning. According to this meaning, the dream analogy is exactly the same, because when a dream arises, there is no trace. Because there are these two meanings, it is said that the false has no beginning. However, in the above two analogies of dream and ore, each takes a small part to jointly illustrate one consciousness, so that the meaning of no beginning can fully accord with reason. The dream is an analogy for the Dharma that has no beginning, and the ore is an analogy for the time that has no beginning. If only the ore analogy is used, then false consciousness is real. If only the dream analogy is taken, then false consciousness has a beginning. Now that similar points are selected separately, the principle is very well established. 'Things' are the objects that appear in the dream. 'Realm' is the realm of self and Dharma, etc., transformed by consciousness. 'Becoming existent' is like the realm of oneself and others seen in a dream; when awakened, reflecting back, it is certainly non-existent, but while dreaming, it is definitely considered existent. If it were not so, how could there be praise
喜謗瞋、厭苦欣樂等事耶？故知有也。如《莊子》中說，莊周夢為蝴蝶，都來妄卻莊周，及乎睡覺夢除，何曾更有蝴蝶？為莊周時既不羨蝴蝶，為蝴蝶時亦不羨莊周，彼此各行互不相識。然準彼書意，以顯生死齊平；今之所引，意明執實之義。謂依于妄識，變起我法等相，悟來了達則誠知是空，若正迷時定執為有。若不然者，何有貪瞋愛惡取捨等事耶？故知是有。故《成唯識論》云：『依識所變妄見我法，猶如幻夢。幻夢力故，心似種種外境相現，緣此執為實有外境。』然雖夢中見種種事，推其根本唯一夢心，以夢心滅時夢事皆滅。法中亦爾，境雖無量，原其根本唯一識心，識心滅時境界隨滅。故《起信》論云：『一切諸法唯依妄念而有差別。若離心念，即無一切境界之相。』則知三界唯心萬法唯識，諒不虛哉！由是三界世間，一切有漏染法，皆從妄識而生，故名此識以為妄本。
「然一切有漏染法，生起微著次第，總有兩重：一無始根本，二展轉枝末。展轉枝末即后逐妄科中所明，無始根本正當此段。言根本者即根本無明。言無明者，謂無妙覺之明故。以就通相言之，故當此識。然根本無明具有二義，所謂迷真、執妄也。迷真者，即真心本不生滅。德相業用量過塵沙，日用不知如狂如醉。若貧女宅中寶藏，窮
【現代漢語翻譯】 現代漢語譯本：會產生誹謗、嗔恨、厭惡痛苦、喜歡快樂等等事情嗎？所以可知『有』是存在的。如同《莊子》中所說，莊周夢見自己變成了蝴蝶，完全忘記了自己是莊周，等到睡醒夢醒之後，哪裡還會有蝴蝶呢？當他是莊周的時候，既不羨慕蝴蝶，當他是蝴蝶的時候，也不羨慕莊周，彼此各自行動互不相識。然而按照《莊子》的意旨，是爲了彰顯生死齊平的道理；現在我所引用的，意在說明執著于實有的道理。意思是說，依靠虛妄的意識，變現出我相、法相等相狀，如果覺悟通達了，就會真正知道這些都是空性的，如果正在迷惑的時候，一定會執著地認為是實有的。如果不是這樣，怎麼會有貪婪、嗔恨、喜愛、厭惡、取捨等等事情呢？所以可知『有』是存在的。所以《成唯識論》說：『依于意識所變現的虛妄，而錯誤地認為有我、有法，就像幻覺和夢境一樣。由於幻覺和夢境的力量，心好像顯現出種種外境的相狀，因此執著地認為有真實的外境。』然而即使在夢中見到種種事情，推究它的根本，也只有一個夢心，當夢心滅除的時候，夢中的事情也就都滅除了。在佛法中也是這樣，境界雖然無量，追溯它的根本，也只有一個識心，當識心滅除的時候，境界也隨著滅除。所以《起信論》說：『一切諸法唯獨依靠虛妄的念頭而產生差別。如果離開了心念，就沒有一切境界的相狀。』由此可知三界（Trailokya）唯心，萬法唯識，確實不虛假啊！因此，三界世間的一切有漏染法，都是從虛妄的意識而產生的，所以稱這個識為虛妄的根本。
然而一切有漏染法，生起、細微執著的過程，總共有兩重：一是無始根本，二是展轉枝末。展轉枝末就是後面『逐妄科』中所闡明的，無始根本正對應于這段內容。所說的『根本』就是根本無明。所說的『無明』，就是沒有妙覺之明。從普遍的相狀來說，就對應于這個識。然而根本無明具有兩種含義，就是迷失真如、執著虛妄。迷失真如，就是真心本來不生不滅，德行、相狀、業用，多得像塵沙一樣，每天都在用，卻不知道，就像瘋狂了一樣。就像貧窮女人的宅中藏有寶藏，卻仍然貧窮一樣。
【English Translation】 English version: Do they give rise to things like slander, hatred, aversion to suffering, and delight in pleasure? Therefore, it is known that 'existence' is real. As it is said in the Zhuangzi, Zhuang Zhou (Zhuangzi) dreamed of becoming a butterfly, completely forgetting that he was Zhuang Zhou. When he woke up and the dream was over, where was the butterfly? When he was Zhuang Zhou, he did not envy the butterfly, and when he was the butterfly, he did not envy Zhuang Zhou. Each went their own way and did not recognize each other. However, according to the meaning of that book, it is to show that life and death are equal. What I am quoting now is to clarify the meaning of clinging to reality. It means that relying on false consciousness, the appearances of self and dharma (phenomena) arise. If one awakens and understands, one will truly know that they are empty. If one is deluded, one will definitely cling to them as real. If it were not so, how could there be greed, hatred, love, aversion, acceptance, and rejection? Therefore, it is known that 'existence' is real. Therefore, the Vijnaptimatrata-siddhi Sastra says: 'Relying on the false transformations of consciousness, one mistakenly sees self and dharma, like illusions and dreams. Due to the power of illusions and dreams, the mind seems to manifest various appearances of external objects, and therefore clings to them as real external objects.' However, even though one sees various things in a dream, tracing its root, there is only one dream-mind. When the dream-mind ceases, all dream-events cease. It is the same in the Dharma (teachings); although the realms are immeasurable, tracing its root, there is only one consciousness-mind. When the consciousness-mind ceases, the realms cease accordingly. Therefore, the Awakening of Faith says: 'All dharmas (phenomena) are differentiated only by relying on false thoughts. If one is apart from mind-thought, there will be no appearance of any realm.' From this, it is known that the Three Realms (Trailokya) are only mind, and all dharmas (phenomena) are only consciousness. It is truly not false! Therefore, all defiled dharmas (phenomena) with outflows in the Three Realms (Trailokya) arise from false consciousness, so this consciousness is called the root of falsity.
However, the arising and subtle attachment of all defiled dharmas (phenomena) with outflows have two aspects in total: one is the beginningless root, and the other is the branching out. The branching out is explained in the 'Following Delusion' section later, and the beginningless root corresponds to this section. The 'root' refers to the fundamental ignorance (avidya). 'Ignorance' means the absence of the light of wonderful awareness. Generally speaking, it corresponds to this consciousness. However, fundamental ignorance has two meanings, namely, being deluded about the true nature and clinging to falsity. Being deluded about the true nature means that the true mind is originally neither born nor dies. Its virtues, characteristics, activities, and functions are as numerous as dust particles. We use it every day without knowing it, as if we are crazy. It is like a treasure hidden in the house of a poor woman, yet she remains poor.
子衣內明珠，雖有如無，枉受難苦。故《華嚴》云：『于第一義不了，名曰無明。』執妄者，妄即五蘊色之與心，如幻如化，本無實體，眾生認此為自身心，計虛為實故名執妄。故《圓覺經》云：『妄認四大為自身相，六塵緣影為自心相』，乃至結云：『由此妄有輪轉生死，故名無明。』然此二義遞互相成，舉一則兼未嘗獨立，但若執妄必須迷真，但若迷真必須執妄。譬如有人迷東必執西亦互相成立，思之可見。」
疏由是下。二、明習妄流轉
即當妄法生起第二門展轉枝末也。由是等者，由因也，是此也。因此迷真成識，現起世間一切境界，緣此境界起惑造業受報無窮。此中惑業報應四字，但是三道。然此三法諸教之中，有名三障，障聖道故。或名三道，引心邐迤至業報故。或名三雜染，以性不清凈故。又此三障更相由藉，由煩惱故起惡業，由惡業因緣故得苦果。初言惑者即煩惱也。品類即根本及隨。根本有六，謂貪、瞋、癡、慢、疑、惡見。隨煩惱有二十，謂忿、恨、覆、惱、嫉、慳乃至散亂、不正知等。若以要言之，不出根本中三，謂貪、瞋、癡，即此三種便能成就三界世間。故《華嚴》云：「由貪瞋癡發身口意，作諸惡業無量無邊」等。此惑因起，由前無明迷平等理，妄認五蘊身心，即此身心是
過患根本。故肇公云：「約天地為高下，約日月為東西，約身為彼此，約心為是非。」老子亦云：「吾有大患，為吾有身。及吾無身，吾有何患？」故知此身是一切過患根本。既執之為有，遂分自他，依此身心起諸煩惱。於一切順情境上，起于貪心。於一切違情境上，起于瞋心。以護自身將為主宰也。於此二中不知是妄，任運而起，乃名為癡。此等煩惱究其所因，皆從根本無明而有也。
次云業者。然業雖無量，統唯有三：謂善、惡、不動也。由前貪瞋熾盛，發動身口作諸惡業，即身三、口四、意三等十惡業也。或有稍知因果，貪來生榮樂之事，即翻惡為善，持不殺等五八十戒，即善業也。或厭下苦粗障、欣上凈妙利，修有漏禪定，名不動業。然此三種業雖勝劣不同，皆由迷心所造，俱有漏攝。故《圓覺經》中，結三業云：「皆輪迴故不成聖道。」由是則知前之三業皆依煩惱所成也。
言報應者，應即是報，既有業種蘊在藏識，因緣會時必須受報。《涅槃經》云：「非空非海中，非入山石間，無有地方所，脫之不受報。」《尚書》云：「天作孽猶可違，自作孽不可逭。」由是有業必有報應。然若推諸業體相都無，及受報時未嘗差錯。惡因苦果，善因樂果，如影如響的無差謬。然泛論果報六道不同，以類收
【現代漢語翻譯】 現代漢語譯本：過患的根本。所以肇公說：『以天地來衡量高下，以日月來衡量東西，以身體來區分彼此，以心來區分是非。』老子也說：『我最大的憂患，就是因為我有這個身體。等到我沒有了身體，我還有什麼憂患呢？』所以知道這個身體是一切過患的根本。既然執著它為實有，就分出自他，依靠這個身心生起各種煩惱。對於一切順心如意的境況，就生起貪心。對於一切違背心意的境況，就生起嗔心。因為要保護自身，將自身視為主宰。在這兩種情況中，不知道這是虛妄的，任憑它自然而然地生起，就叫做癡。這些煩惱追究它的原因，都是從根本的無明（avidya）而來的。
其次說到業（karma）。然而業雖然無量，總括起來只有三種：就是善、惡、不動。由於之前的貪（lobha）、嗔（dosa）熾盛，發動身口意造作各種惡業，就是身三、口四、意三等十惡業。或者有人稍微知道因果，貪圖來生榮華快樂之事，就將惡轉為善，持不殺等五戒、八戒、十戒，這就是善業。或者厭惡地獄痛苦粗糙的障礙，欣慕上界清凈微妙的利益，修習有漏禪定，名叫不動業。然而這三種業雖然有勝劣不同，都是由於迷惑的心所造，都屬於有漏的範疇。所以《圓覺經》（Surangama Samadhi Sutra）中，總結三業說：『都是因為輪迴的緣故，不能成就聖道。』由此可知之前的這三種業都是依靠煩惱所成就的。
說到報應，應就是報，既然有業的種子蘊藏在藏識（alaya-vijnana）中，因緣聚合時必須承受果報。《涅槃經》（Nirvana Sutra）說：『不是在空中，不是在海中，不是進入山石之間，沒有一個地方可以逃脫而不受報。』《尚書》說：『天降的災禍還可以逃避，自己造的罪孽不可逃脫。』由此可知有業必有報應。然而如果推究諸業的體性，相都無所有，以及受報時未曾有差錯。惡因導致苦果，善因導致樂果，就像影子和回聲一樣，的的確確沒有差錯。然而泛泛而論，果報在六道（six realms）中各不相同，以類別來歸納。
【English Translation】 English version: The root of all faults. Therefore, Zhao Gong said, 'Use heaven and earth to measure high and low, use the sun and moon to measure east and west, use the body to distinguish self and other, use the mind to distinguish right and wrong.' Lao Tzu also said, 'My greatest affliction is that I have this body. When I have no body, what affliction will I have?' Therefore, know that this body is the root of all faults. Since one clings to it as real, one distinguishes self from other, and based on this body and mind, arises all kinds of afflictions. Towards all pleasant circumstances, one generates greed (lobha). Towards all unpleasant circumstances, one generates anger (dosa). Because one wants to protect oneself, one regards oneself as the master. In these two situations, not knowing that this is illusory, one allows it to arise naturally, which is called ignorance (avidya). Tracing the cause of these afflictions, they all arise from fundamental ignorance.
Next, speaking of karma. Although karma is immeasurable, it can be summarized into three types: good, evil, and immovable. Due to the intense greed and anger mentioned earlier, one activates body, speech, and mind to create various evil karmas, which are the ten evil karmas of body, speech, and mind. Or, someone who has some knowledge of cause and effect, and craves the glory and pleasure of future lives, will turn evil into good, upholding the five, eight, or ten precepts such as not killing, which is good karma. Or, disliking the suffering and coarse obstacles of the lower realms, and admiring the pure and subtle benefits of the higher realms, one cultivates conditioned meditative states, which is called immovable karma. However, although these three types of karma differ in superiority and inferiority, they are all created by a deluded mind and are all conditioned. Therefore, in the Surangama Samadhi Sutra, it concludes the three karmas by saying, 'All are due to reincarnation and cannot achieve the holy path.' From this, it can be known that the previous three karmas are all accomplished based on afflictions.
Speaking of retribution, 'ying' is 'bao', meaning response is retribution. Since the seeds of karma are stored in the alaya-vijnana (store consciousness), one must receive retribution when the conditions are met. The Nirvana Sutra says, 'Not in the sky, not in the sea, not entering between mountains and rocks, there is no place to escape without receiving retribution.' The Book of Documents says, 'Calamities sent by Heaven can still be avoided, but sins committed by oneself cannot be escaped.' From this, it can be known that there is karma, there must be retribution. However, if one investigates the nature of all karmas, their characteristics are all empty, and there is never any mistake when receiving retribution. Evil causes lead to suffering results, and good causes lead to happy results, just like shadows and echoes, there is indeed no error. However, generally speaking, retribution differs in the six realms (six realms), and they are categorized by type.
之但唯三種：謂苦、樂、舍。由前惡業為因，則感三塗苦報，謂：地獄、餓鬼、畜生也。由前善業為因，即感人天樂報，謂：四洲、六慾也。由前不動業為因，即感上界差別之報，即色無色界也。然於三界之中，所受苦樂之身是別業正報，所居勝劣器界即共業依報。正報有生老病死，依報有成住壞空。器界空而覆成，有情死而還生，無始至今聯綿不絕，迷惑耽戀誠可悲夫！故《法華》云：「三界無安猶如火宅」，由是報因業感，業由惑成，惑因無明，無明無始一念妄有也。則知三界六道有情無情，究其所從，皆因夢識而有襲習綸輪者。襲謂承襲即相續義，由惑發業業能招苦，次第相續故。習謂熏習即相敩義，意明惑業唸唸敩學唸唸熏習故。《唯識》云：「由諸業習氣、二取習氣俱，故名為習。」然此二義必互相資，謂相續故相敩，相敩故相續，故云襲習。故《唯識》云：「前異熟已盡，復生余異熟」也。譬如有人襲儒學文，由承襲于儒故，方能學習於文。又由學習於文故，方能承襲于儒也。相資之義豈不昭然。綸即綸緒也。謂眾生業種雖復無邊，終不一時受六道報。報有次緒故名綸緒也。然有兩意：一如人負債，強者先牽故。二如人種物，潤者先生故。輪謂輪轉，謂生已復死、死已還生，生死不停故名輪轉。或天上死
【現代漢語翻譯】 現代漢語譯本 這裡只有三種感受：苦、樂、舍（不苦不樂）。由於過去所造的惡業為原因，就會感受到三惡道的痛苦果報，也就是：地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）。由於過去所造的善業為原因，就會感受到人天道的快樂果報，也就是：四大部洲（Four Continents）、六慾天（Six Desire Realms）。由於過去所造的不動業為原因，就會感受到上界（色界和無色界）不同的果報。 然而在這三界（欲界、色界、無色界）之中，所承受的苦樂之身是個人的別業正報，所居住的優劣環境是大眾的共業依報。正報有生老病死，依報有成住壞空。世界毀滅后又重新形成，有情眾生死後又再次投生，從無始以來連綿不絕，迷惑沉溺實在可悲啊！所以《法華經》（Lotus Sutra）說：『三界無安，猶如火宅』，這是因為果報由業力感召，業力由煩惱構成，煩惱的根源是無明，無明是無始以來一念妄動產生的。 由此可知，三界六道（Six Realms）的有情和無情眾生，追究其根源，都是因為夢識而有襲習綸輪的現象。『襲』是承襲，也就是相續的意思，因為由煩惱引發業力，業力招感痛苦，次第相續不斷。『習』是熏習，也就是互相傚法的意思，說明煩惱和業力唸唸互相傚法，唸唸互相熏習。《唯識論》（Vijnaptimatrata-siddhi）說：『由於諸業的習氣和二取的習氣共同作用，所以稱為習。』 然而這兩種含義必定互相資助，也就是因為相續所以互相傚法，因為互相傚法所以相續，所以說是襲習。所以《唯識論》說：『先前的異熟果報已經結束，又產生其他的異熟果報。』譬如有人承襲儒學的文風，因為承襲了儒學，才能學習文風。又因為學習了文風，才能承襲儒學。互相資助的含義難道不明顯嗎？『綸』是綸緒，也就是次序的意思。意思是說眾生的業種雖然無邊無際，但終究不會同時承受六道的果報。果報有次序，所以叫做綸緒。這裡有兩種解釋：一是像人欠債，強者先牽走財物；二是像人種植作物，得到滋潤的先生長。 『輪』是輪轉，意思是說生了又死，死了又生，生死不停，所以叫做輪轉。或者從天上死去
【English Translation】 English version There are only three kinds of feelings: suffering, pleasure, and equanimity (neither suffering nor pleasure). Due to past evil deeds, one will experience the painful retribution of the three evil realms, which are: Naraka (hell), Preta (hungry ghost), and Tiryagyoni (animal). Due to past good deeds, one will experience the joyful retribution of the human and heavenly realms, which are: the Four Continents and the Six Desire Realms. Due to past unwavering deeds, one will experience the different retributions of the upper realms (the Form Realm and the Formless Realm). However, within these three realms (the Desire Realm, the Form Realm, and the Formless Realm), the body that experiences suffering and pleasure is the individual's distinct karmic direct retribution, and the superior or inferior environment in which one resides is the collective karmic circumstantial retribution. The direct retribution has birth, old age, sickness, and death, and the circumstantial retribution has formation, existence, destruction, and emptiness. The world is destroyed and then reformed, and sentient beings die and are reborn again. From beginningless time, it has been continuous and uninterrupted. It is truly lamentable to be deluded and attached! Therefore, the Lotus Sutra says: 'The three realms are without peace, like a burning house.' This is because retribution is induced by karmic force, karma is formed by afflictions, and the root of afflictions is ignorance. Ignorance is the initial movement of delusion from beginningless time. From this, it can be known that all sentient and non-sentient beings in the three realms and six realms, tracing back to their origin, all have the phenomena of 'succession, habituation, and sequential order' due to dream consciousness. 'Succession' means inheritance, which is the meaning of continuity, because afflictions give rise to karma, and karma brings about suffering, which continues in sequence. 'Habituation' means conditioning, which is the meaning of mutual imitation, indicating that afflictions and karma mutually imitate each other in every moment, and mutually condition each other in every moment. The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says: 'Due to the habitual energy of various karmas and the habitual energy of the two graspings (subject and object), it is called habituation.' However, these two meanings must mutually support each other, that is, because of continuity, there is mutual imitation, and because of mutual imitation, there is continuity, so it is called 'succession and habituation'. Therefore, the Vijnaptimatrata-siddhi says: 'The previous ripened retribution has ended, and other ripened retributions arise again.' For example, someone inherits the literary style of Confucianism; because they have inherited Confucianism, they can learn the literary style. And because they have learned the literary style, they can inherit Confucianism. Isn't the meaning of mutual support obvious? 'Sequential order' means order. It means that although the karmic seeds of sentient beings are boundless, they will ultimately not simultaneously receive the retribution of the six realms. Retribution has an order, so it is called 'sequential order'. There are two interpretations here: one is like a person owing debts, the stronger creditor takes away the property first; the other is like a person planting crops, the ones that receive nourishment grow first. 'Rotation' means turning, meaning that one is born and then dies, and dies and is reborn again, so birth and death do not stop, hence it is called rotation. Or dying from the heavens
人間生，人間死畜生生等。故《無常經》云：「循環三界內，猶如汲井輪。」然此二義亦互相資，由綸緒故輪轉，由輪轉故綸緒也。共猶搔繭抽絲，由彼絲輪轉而不止，故使絲緒起之不絕。亦由絲緒起之不絕，故使絲輪轉而不止。或可淪字其義亦通，即沒溺義也。謂于生死大河，長受沒溺故云淪。《涅槃經》云：「若有眾生樂諸有為造作諸業，是人迷失真常，是名暫出還沒。」疏中且用輪字如向所說，惑業則言其襲習，報應則言其綸輪。然二二對辨亦互相資，謂由惑業襲習，故使報應綸輪。實由報應綸輪，故令惑業襲習。斯則乘因感果、依果造因，因果相資以之不絕。此即十二因緣前前為因，後後為果之義。故《唯識頌》云：「由諸業習氣，二取習氣俱，前異熟已盡，復生余異熟。」
或曰：「如是起惑造業，受報輪轉、時劫長短耶？」故次云：「塵沙劫波莫之遏絕也。」塵即碎十方世界之微塵。沙即殑伽河中如面之沙，謂此河週四十里沙細如面。劫波者梵音，此云時分，大劫小劫長時短時延促雖殊，通名時分。莫之者猶不能也。遏絕者止滅也。意言六道眾生起惑造業受生輪轉已來，將一沙為一劫波，沙盡而劫波不盡，又將一塵為一劫波，塵盡而劫波無盡，塵沙有限劫波無窮，相續至今，不能止之滅之，故云莫
【現代漢語翻譯】 現代漢語譯本：人在人間出生，也在人間死亡，畜生也是一樣。所以《無常經》說：『在三界內循環，就像汲水的水井輪子一樣。』然而這兩種意義也是互相依存的，因為有繩索，所以輪子才能轉動；因為輪子轉動，所以才有繩索。這就像從蠶繭中抽絲，因為絲輪不停地轉動，所以絲線才能源源不斷地抽出。也因為絲線源源不斷地抽出，所以絲輪才能不停地轉動。或者用『淪』字，它的意義也相通，就是沉沒的意思。意思是說在生死的大河中，長期沉沒，所以說是『淪』。《涅槃經》說：『如果有的眾生喜歡各種有為法，造作各種業，這個人就迷失了真常，這叫做暫時出來又沉沒下去。』疏文中暫且用『輪』字，就像前面所說的，迷惑和業障就說是它們的重複習染，報應就說是它們的循環輪轉。然而這兩兩相對的辨析也是互相依存的，因為有迷惑和業障的重複習染，所以才會有報應的循環輪轉。實在是因為有報應的循環輪轉，所以才使得迷惑和業障重複習染。這就是憑藉因感受果報，依靠果報造作因，因果互相依存，以至於永不停止。這就是十二因緣前一環節是后一環節的原因，后一環節是前一環節的結果的意義。所以《唯識頌》說：『由於各種業的習氣，以及能取和所取的習氣，前一個異熟果已經窮盡，又會產生其他的異熟果。』 有人問：『像這樣產生迷惑、造作惡業、承受報應、輪轉生死，時間長短有多少呢？』所以接著說：『像微塵和恒河沙一樣多的劫波（kalpa）也無法阻止和斷絕它。』微塵就是粉碎十方世界所得到的微小塵埃。沙就是殑伽河（Ganga River）中像麵粉一樣細的沙子，說這條河周圍四十里地的沙子細得像麵粉一樣。劫波（kalpa）是梵語，這裡翻譯為『時分』，大劫、小劫、長時間、短時間，時間的長短雖然不同，都統稱為『時分』。『莫之』的意思就是不能。『遏絕』的意思是停止和滅絕。意思是說六道眾生產生迷惑、造作惡業、承受果報、輪轉生死以來，將一粒沙子作為一劫波（kalpa），沙子用盡了而劫波（kalpa）還沒有窮盡，又將一粒微塵作為一劫波（kalpa），微塵用盡了而劫波（kalpa）還沒有窮盡，微塵和沙子是有限的，而劫波（kalpa）是無窮的，這樣相續至今，不能停止它，不能滅絕它，所以說『莫』。
【English Translation】 English version: Humans are born in the human realm and die in the human realm, and the same goes for animals. Therefore, the Anitya Sutra (Wúcháng jīng) says, 'Revolving within the Three Realms, it is like a well wheel drawing water.' However, these two meanings are also mutually dependent. Because of the rope, the wheel turns; because the wheel turns, there is the rope. It is like drawing silk from a cocoon; because the silk wheel turns without stopping, the silk threads are drawn out continuously. Also, because the silk threads are drawn out continuously, the silk wheel turns without stopping. Or perhaps the word 'lún' (淪), its meaning is also connected, meaning sinking. It means that in the great river of birth and death, one is submerged for a long time, so it is called 'lún' (淪). The Nirvana Sutra (Nièpán jīng) says, 'If there are sentient beings who delight in all conditioned dharmas and create all kinds of karma, these people are lost to true permanence; this is called temporarily emerging and then sinking again.' The commentary temporarily uses the word 'wheel,' as mentioned earlier, saying that delusion and karma are their repeated habits, and retribution is their cyclical rotation. However, these two pairs of distinctions are also mutually dependent. Because of the repeated habits of delusion and karma, there is the cyclical rotation of retribution. In reality, because there is the cyclical rotation of retribution, it causes delusion and karma to be repeatedly habitual. This is relying on causes to feel effects, relying on effects to create causes, with causes and effects mutually dependent, so that it never stops. This is the meaning of the Twelve Nidanas (Shí'èr yīnyuán), where the previous link is the cause of the next link, and the next link is the result of the previous link. Therefore, the Treatise on Consciousness-Only (Wéishì sòng) says, 'Due to the habitual energy of various karmas, and the habitual energy of the grasper and the grasped, when the previous differentiated result has ended, other differentiated results arise again.' Someone asks, 'How long is the time of arising delusion, creating karma, receiving retribution, and revolving in birth and death?' Therefore, it continues, 'Even kalpas (jiépō) as numerous as dust motes and Ganges sands cannot stop or cut it off.' Dust motes are the tiny dust particles obtained by crushing the ten directions of the world. Sand is the sand in the Ganges River (殑伽河, Qíngqié hé) that is as fine as flour, saying that the sand around this river for forty li is as fine as flour. Kalpa (劫波, jiépō) is a Sanskrit word, here translated as 'time division.' Great kalpas, small kalpas, long times, short times, although the length of time is different, they are all generally called 'time division.' 'Mò zhī' (莫之) means 'cannot.' 'È jué' (遏絕) means 'to stop and extinguish.' It means that since sentient beings in the six realms have arisen delusion, created karma, received retribution, and revolved in birth and death, taking one grain of sand as one kalpa (jiépō), the sand is exhausted but the kalpa (jiépō) is not exhausted; then taking one dust mote as one kalpa (jiépō), the dust motes are exhausted but the kalpa (jiépō) is not exhausted. Dust motes and sand are finite, but kalpas (jiépō) are infinite, continuing in this way until now, unable to stop it, unable to extinguish it, so it says 'mò' (莫).
之遏絕也。然此二段字句雖多，若論實事不過五字，謂：心、識、惑、業、報。其餘並是顯敘真妄成立輪迴之辭。意謂本是一心，不覺成識，起惑造業，生死無窮；是故如來現身說教。故大科云起教緣也。
疏故我下。二、別明說教之意
如《法華經》云：「我以佛眼觀見六道眾生，貧窮無福慧，入生死險道，相續苦不斷；乃至為是眾生故，而起大悲心」等。文二
一、敘說阿含之意二
一、正敘
今初兩句標佛現身也。故者所以義。我即指佛也。言滿凈者揀異分凈，以佛無明永盡，無念之極故。覺則覺悟者即指人，謂佛是覺悟之人也。若梵語菩提此翻為覺，斯則約法。梵語佛陀此云覺者，斯則約人。今此辨人故言覺者。亦可滿字是總，凈覺為別。者字屬人，即明如來是滿凈滿覺之者，揀諸聖人覺凈未滿，唯佛如來三障都盡，三覺具圓，故號如來為滿凈覺者。若以此二，望眾生、二乘、菩薩、諸佛及本性料揀，有兩種四句：一者眾生不凈，二乘菩薩分凈，諸佛滿凈，本性但凈。二者眾生不覺，二乘菩薩分覺，諸佛滿覺，本性但覺。今於此二四句中，皆當第三也。
現相者，即化身相也。人中者，即現化之處也。唯向人中示相者，天上著樂無由發心，三塗極苦正當難處，唯於人中
【現代漢語翻譯】 現代漢語譯本： 從而斷絕。然而這兩段文字雖然多，如果論及實質內容，不過五個字，即：心（指眾生的本心），識（指妄識），惑（指迷惑），業（指行為），報（指果報）。其餘的都是爲了闡述真妄如何成立以及輪迴的道理。意思是說，本來是一個心，因為不覺悟而產生妄識，由妄識而生起迷惑，因迷惑而造作惡業，導致生死輪迴沒有窮盡；所以如來佛現身說法教化眾生。因此，總綱說這是佛陀興起教化的因緣。
疏文『故我下』。二、分別闡明說教的意義
如《法華經》（一部重要的佛教經典）所說：『我以佛眼觀察六道眾生，他們貧窮沒有福德和智慧，進入充滿危險的生死輪迴之路，接連不斷地遭受痛苦；乃至爲了這些眾生的緣故，而生起大悲心』等等。分為兩部分。
一、敘述阿含（早期佛教經典）的意義
一、正面敘述
現在開始的兩句是標明佛陀現身。『故』是『所以』的意思。『我』是指佛陀。說『滿凈』是爲了區別于部分清凈，因為佛陀的無明永遠斷盡，達到沒有念頭的極致。『覺』即覺悟者，是指人，意思是佛陀是覺悟的人。如果用梵語『菩提』（Bodhi，覺悟）來翻譯，那麼『覺』是約法而言。梵語『佛陀』（Buddha，覺者）翻譯成漢語是『覺者』，那麼『覺者』是約人而言。現在這裡辨析的是人，所以說是『覺者』。也可以說『滿』是總括，『凈覺』是分別。『者』字是屬於人的，就是說如來是圓滿清凈、圓滿覺悟的人，區別于那些覺悟和清凈沒有圓滿的聖人，只有佛陀如來三障（煩惱障、業障、報障）全部斷盡，三種覺悟（自覺、覺他、覺行圓滿）都圓滿，所以稱如來為圓滿清凈覺悟者。如果用這兩個詞，與眾生、二乘（聲聞乘和緣覺乘）、菩薩、諸佛以及本性來加以區別，有兩種四句：一是眾生不清凈，二乘菩薩部分清凈，諸佛圓滿清凈，本性只是清凈。二是眾生不覺悟，二乘菩薩部分覺悟，諸佛圓滿覺悟，本性只是覺悟。現在在這兩種四句中，都屬於第三種情況。
『現相』，就是指化身之相。『人中』，就是指顯現化身的地方。只有向人中示現，因為天上的人享受快樂無法生起出離之心，三惡道（地獄、餓鬼、畜生）極其痛苦正處於艱難困苦之中，只有在人間
【English Translation】 English version: thereby cutting them off. However, although these two paragraphs contain many words, if we discuss the actual substance, it is no more than five words: Mind (referring to the inherent mind of sentient beings), Consciousness (referring to deluded consciousness), Delusion (referring to confusion), Karma (referring to actions), and Retribution (referring to consequences). The rest are all explanations of how truth and falsehood are established and the cycle of reincarnation. It means that originally there is one mind, but due to unawareness, consciousness arises, leading to delusion, creating karma, and resulting in endless cycles of birth and death; therefore, the Tathagata (如來，another name for Buddha) appears in the world to teach. Hence, the general outline states that this is the cause and condition for the Buddha's teaching.
Commentary on 『Therefore, I...』 below. Two, separately clarifying the meaning of teaching.
As the Lotus Sutra (法華經, one of the most important Mahayana Buddhist Sutras) says: 『I, with my Buddha-eye, see beings in the six realms, poor and without blessings or wisdom, entering dangerous paths of birth and death, continuously suffering; even for the sake of these beings, I arouse great compassion,』 and so on. Divided into two parts.
One, narrating the meaning of the Agamas (阿含, early Buddhist scriptures).
One, direct narration.
The initial two sentences now mark the Buddha's manifestation. 『Therefore』 means 『the reason for』. 『I』 refers to the Buddha. Saying 『fully pure』 is to distinguish it from partial purity, because the Buddha's ignorance is forever exhausted, reaching the extreme of no-thought. 『Awakened』 or 『the Awakened One』 refers to a person, meaning the Buddha is an awakened person. If we translate the Sanskrit word 『Bodhi』 (菩提, enlightenment) as 『awakening』, then 『awakening』 is in terms of the Dharma (法, the teachings). The Sanskrit word 『Buddha』 (佛陀, awakened one) translated into Chinese is 『the Awakened One』, then 『the Awakened One』 is in terms of a person. Now, this is distinguishing a person, so it is said 『the Awakened One』. It can also be said that 『full』 is general, and 『pure awakening』 is specific. The word 『one』 belongs to a person, which means the Tathagata is the one who is fully pure and fully awakened, distinguishing them from those saints whose awakening and purity are not full. Only the Buddha Tathagata has completely exhausted the three obstacles (煩惱障, 業障, 報障 - afflictions, karma, and retribution), and the three awakenings (自覺, 覺他, 覺行圓滿 - self-awakening, awakening others, and perfect practice) are fully complete, so the Tathagata is called the fully pure awakened one. If we use these two terms to differentiate between sentient beings, the two vehicles (聲聞乘 and 緣覺乘 - Śrāvakayāna and Pratyekabuddhayāna), Bodhisattvas, Buddhas, and inherent nature, there are two types of four-line verses: one is that sentient beings are impure, the two vehicles and Bodhisattvas are partially pure, Buddhas are fully pure, and inherent nature is only pure. The second is that sentient beings are not awakened, the two vehicles and Bodhisattvas are partially awakened, Buddhas are fully awakened, and inherent nature is only awakened. Now, in these two types of four-line verses, both belong to the third case.
『Manifesting a form』 refers to the manifested body. 『Among humans』 refers to the place where the manifested body appears. Only showing the form among humans, because those in the heavens enjoy pleasure and cannot generate the mind of renunciation, and the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghosts, animals) are extremely painful and in difficult circumstances, only in the human realm
苦樂相兼，對苦必能發心，所以佛出現化，天上如病未發，豈須針艾，三塗似膏盲之病，不足醫治。人中如小瘵所縈，堪可與藥，故佛出現。然如來現相總有四種，謂：他受用報身、大化、小化、隨類化身等。今明說此教者，即小化身也。然有八相，謂：一、從兜率天退。二、入胎。三、住胎。四、出胎。五、出家，【注】年十九。【本】六、成道，【注】年二十五。【本】七、轉法輪，【注】經五十五年。【本】八、入涅槃，【注】年八十。【本】此論現身，但明成道之相，次明說法，即轉法輪相。佛成道之相，身長丈六紫磨金容，項佩圓光胸題卍字，三十二相八十種好，八部擁衛四眾欽崇，巍巍峨峨光映日月，德相繁廣不可具陳。此小化身其相劣弱，若望受用即雲泥有殊。故《法華經》說：「長者脫珍御服著弊垢衣」，珍御之服以喻受用之身，弊垢之衣即況紫磨金體。蓋以眾生垢重，不堪見勝妙之身。既不能見亦無所聞，則于眾生都無利益，大悲接物故現小化。亦如《法華經》說：「窮子見父踞師子床，寶幾承足，富貴殊勝威德特尊。窮子見之竊作是念：『此或是王或是王等，非我傭力得物之處。』長者見子默而識之。」乃至云：「即脫瓔珞細軟上服嚴飾之具，更著粗弊垢膩之衣，右手執持除糞之器，以此方便得
【現代漢語翻譯】 現代漢語譯本：苦與樂相互交織，面對苦難必定能生起道心，所以佛才示現化身。天界眾生如同疾病尚未發作，哪裡需要鍼灸？三惡道眾生如同病入膏肓，無法醫治。人間眾生如同被小病纏身，還可以用藥物治療，所以佛才出現於世。然而，如來示現的形象總共有四種，分別是：他受用報身、大化身、小化身、隨類化身等。現在所講說的這種教化，就是小化身。小化身有八相，分別是：一、從兜率天退下（Tushita Heaven）。二、入胎。三、住胎。四、出胎。五、出家【注】十九歲。【本】六、成道【注】二十五歲。【本】七、轉法輪【注】五十五年。【本】八、入涅槃【注】八十歲。【本】這裡所說的現身，只是說明成道之相，接下來所說的說法，就是轉法輪之相。佛成道時的相貌，身長一丈六尺，是紫磨金色的身軀，脖子上佩戴著圓光，胸前有卍字，具有三十二相和八十種好，有天龍八部護衛，四眾弟子欽佩尊崇，巍峨莊嚴，光芒照耀日月，功德相貌繁多廣大，無法完全陳述。這種小化身，它的相貌比較低劣，如果與他受用報身相比，就像雲泥之別。《法華經》（Lotus Sutra）中說：『長者脫下珍貴的御服，穿上破舊骯髒的衣服』，珍貴的御服比喻受用之身，破舊骯髒的衣服比喻紫磨金身。這是因為眾生的業障深重，無法見到殊勝美妙的佛身。既然不能見到，也就無法聽聞佛法，那麼對於眾生就沒有利益，所以大悲的佛陀才示現小化身。也像《法華經》（Lotus Sutra）所說：『窮困的兒子看見父親坐在獅子座上，用珍貴的幾案承托雙腳，富貴殊勝，威德特別尊貴。窮困的兒子看見后，心裡暗自想：『這或許是國王，或許是與國王同等的人，不是我做傭工可以得到好處的地方。』長者看見兒子，默默地認出了他。』乃至說：『隨即脫下瓔珞、柔軟的上衣和裝飾的用具，換上粗糙破舊骯髒的衣服，右手拿著除糞的工具，用這種方便的方法來接近兒子。』
【English Translation】 English version: Suffering and joy are intertwined, and facing suffering will surely give rise to the aspiration for enlightenment, which is why the Buddha appears in manifested forms. Beings in the heavens are like illnesses that have not yet manifested, so there is no need for acupuncture or moxibustion. Beings in the three evil realms are like diseases that have reached the bone marrow, incurable. Beings in the human realm are like those afflicted by minor ailments, who can be treated with medicine, which is why the Buddha appears. However, the forms in which the Tathagata appears are generally of four types: the other-enjoyment reward body (他受用報身), the great transformation body (大化身), the small transformation body (小化身), and the transformation body according to type (隨類化身). The teaching being explained now is the small transformation body. This small transformation body has eight aspects: 1. Descending from Tushita Heaven (兜率天). 2. Entering the womb. 3. Abiding in the womb. 4. Emerging from the womb. 5. Leaving home [Note] At the age of nineteen. [Source] 6. Attaining enlightenment [Note] At the age of twenty-five. [Source] 7. Turning the Wheel of Dharma (轉法輪) [Note] For fifty-five years. [Source] 8. Entering Nirvana (涅槃) [Note] At the age of eighty. [Source] This discourse on manifestation only clarifies the aspect of attaining enlightenment, and the subsequent discourse on teaching is the aspect of turning the Wheel of Dharma. The Buddha's appearance upon attaining enlightenment is that of a body sixteen feet tall, with a complexion of purified gold, a halo around the neck, and a swastika (卍字) on the chest, possessing the thirty-two major marks and eighty minor characteristics, protected by the Eight Divisions (八部), revered and honored by the fourfold assembly (四眾), majestic and dignified, with a radiance that outshines the sun and moon, and virtues and characteristics too numerous to fully describe. This small transformation body is inferior in appearance; compared to the enjoyment body, it is as different as mud and clouds. Therefore, the Lotus Sutra (法華經) says: 'The elder takes off his precious garments and puts on tattered, dirty clothes.' The precious garments are a metaphor for the enjoyment body, and the tattered, dirty clothes are a metaphor for the purified golden body. This is because beings' defilements are heavy, and they cannot see the supremely wonderful body. If they cannot see it, they cannot hear the Dharma, and thus there is no benefit for beings. Therefore, the Buddha, out of great compassion, manifests a small transformation body. It is also like the Lotus Sutra (法華經) says: 'The poor son sees his father sitting on a lion throne, with precious tables supporting his feet, rich and noble, with particularly honored power and virtue. The poor son sees this and secretly thinks: 'This is perhaps a king or someone equal to a king, not a place where I can obtain anything by working as a laborer.' The elder sees his son and silently recognizes him.' And so on, saying: 'Immediately he takes off his necklace, soft upper garments, and ornaments, and puts on coarse, tattered, dirty clothes, holding a dung-removing tool in his right hand, using this expedient means to approach his son.'
近窮子。」此喻如來隱彼勝身現於劣相也。
疏先說下。正明設教。以此方佛事籍以音聲，若無言教現相何益？教先說小後方說大。
或曰：「此明般若，何論小乘？」
答：「雖同佛言有深有淺，若不對辨安知淺深。然一代佛教不出大乘小乘，乃至圓宗亦大乘攝。其所宗者皆宗因緣，雖則同宗因緣，于中淺深有異。小乘即生滅因緣，大乘即無性因緣。無性因緣者，如《中論》云：『因緣所生法，我說即是空。』空即無性義也。今明小乘故云生滅因緣。生滅因緣者，諸法緣會即生，緣離即滅，既生既滅，足知無常。然則不無生滅之法，以有法執故也。然佛出世先說小者，有二對治。故說生滅對治凡夫外道執我，我是主宰義，既言生滅則知無主，無主無宰則無我也。說因緣對治外道自然之計，外道所執多執神我，有作受故兼執自然，既言因緣則非神我、自然也。為治此二，是故先說生滅因緣。即佛初成道，始從鹿苑度五俱輪，次度舍利弗、目連、迦葉三兄弟等，於十二年間所說，即諸部《阿含》等經是也。」
今悟等者。佛說此法意令眾生悟四真諦也。此有兩種因果。謂：集是世間因，苦是世間果；道是出世因，滅是出世果也。苦即三苦、八苦。三苦謂：苦苦、壞苦、行苦。八苦謂：生、老、
【現代漢語翻譯】 現代漢語譯本：『近窮子。』（靠近貧窮的孩子。）這比喻如來隱藏殊勝的佛身，顯現低劣的相貌。
疏鈔先解釋『說』字。正是爲了闡明設立教法的目的。因為這個世界的佛事依賴於音聲，如果沒有言語教導和示現，又有什麼用處呢？教法先說小乘，然後才說大乘。
有人問：『這裡明明說的是般若（prajna，智慧），為什麼說是小乘呢？』
回答：『雖然同樣是佛說的話，但有深有淺，如果不加以辨別，怎麼知道其中的深淺呢？然而，佛陀一生的教法都離不開大乘和小乘，乃至圓融宗也屬於大乘所攝。它們所宗奉的都是因緣（hetupratyaya，cause and condition），雖然都宗奉因緣，但其中有深淺的差異。小乘講的是生滅因緣，大乘講的是無性因緣。所謂無性因緣，就像《中論》（Madhyamaka-karika）所說：『因緣所生的法，我說就是空。』空就是無性的意思。現在說的是小乘，所以說是生滅因緣。所謂生滅因緣，就是諸法因緣聚合就產生，因緣離散就滅亡，既然有生有滅，就足以知道是無常的。然而，並不是沒有生滅之法，因為有法執的緣故。然而，佛陀出世先說小乘，有兩種對治的作用。所以說生滅是爲了對治凡夫和外道執著于『我』，『我』是主宰的意思，既然說是生滅，就知道沒有主宰，沒有主宰就沒有『我』了。說因緣是爲了對治外道自然而生的說法，外道所執著的大多是神我，因為有造作和承受，所以也執著于自然，既然說是因緣，就不是神我和自然了。爲了對治這兩種錯誤，所以先說生滅因緣。這就是佛陀最初成道時，先在鹿野苑度化五比丘，然後度化舍利弗（Sariputra）、目連（Maudgalyayana）、迦葉（Kasyapa）三兄弟等人，在十二年間所說的，就是各部的《阿含經》（Agama）等經典。』
『今悟等者』，佛說此法，意在令眾生覺悟四聖諦（catvary aryasatyani）也。此有二種因果。謂：集是世間因，苦是世間果；道是出世因，滅是出世果也。苦即三苦、八苦。三苦謂：苦苦、壞苦、行苦。八苦謂：生、老、
【English Translation】 English version: 『Near to a poor son.』 This metaphor illustrates how the Tathagata (如來, Thus Come One) conceals his superior form and manifests in an inferior appearance.
The commentary first explains the word 『speak.』 It precisely clarifies the purpose of establishing the teachings. Because Buddhist activities in this world rely on sound, what use would there be without verbal instruction and manifestation? The teachings are first given on the Hinayana (小乘, Lesser Vehicle), and then on the Mahayana (大乘, Greater Vehicle).
Someone might ask: 『This clearly explains Prajna (般若, wisdom), so why discuss the Hinayana?』
The answer is: 『Although they are both words spoken by the Buddha, they have depths and shallows. If we do not differentiate, how can we know the depths and shallows? However, the Buddha's teachings throughout his life do not go beyond the Mahayana and Hinayana, and even the perfect school is included within the Mahayana. What they all uphold is dependent origination (因緣, hetupratyaya, cause and condition). Although they all uphold dependent origination, there are differences in depth. The Hinayana speaks of the dependent origination of arising and ceasing, while the Mahayana speaks of the dependent origination of no-self-nature. The dependent origination of no-self-nature is like what the Madhyamaka-karika (中論, Middle Way Treatise) says: 『The dharmas (法, phenomena) that arise from dependent origination, I say are emptiness.』 Emptiness is the meaning of no-self-nature. Now we are explaining the Hinayana, so we say the dependent origination of arising and ceasing. The dependent origination of arising and ceasing means that when conditions come together, dharmas arise, and when conditions separate, they cease. Since there is arising and ceasing, it is sufficient to know that it is impermanent. However, it is not that there are no dharmas of arising and ceasing, but because there is attachment to dharmas. However, the Buddha first spoke of the Hinayana upon his appearance in the world, which has two counteractive effects. Therefore, speaking of arising and ceasing counteracts the attachment to 『self』 by ordinary people and externalists. 『Self』 means master. Since it is said that there is arising and ceasing, it is known that there is no master, and without a master, there is no self. Speaking of dependent origination counteracts the externalists' theory of natural occurrence. What externalists cling to is mostly a divine self. Because there is creation and reception, they also cling to natural occurrence. Since it is said that there is dependent origination, it is neither a divine self nor natural occurrence. To counteract these two errors, the dependent origination of arising and ceasing is spoken of first. This is when the Buddha first attained enlightenment, first delivering the five ascetics in the Deer Park, and then delivering Sariputra (舍利弗), Maudgalyayana (目連), and the three Kasyapa (迦葉) brothers, etc., over a period of twelve years, which are the Agama Sutras (阿含經) and other scriptures.』
『Now, understanding, etc.,』 the Buddha speaks this Dharma (法, law, teaching) with the intention of enabling sentient beings to awaken to the Four Noble Truths (四聖諦, catvary aryasatyani). This has two kinds of cause and effect. Namely: accumulation is the cause of the world, suffering is the effect of the world; the path is the cause of transcendence, cessation is the effect of transcendence. Suffering is the three sufferings and eight sufferings. The three sufferings are: suffering of suffering, suffering of change, and suffering of conditioning. The eight sufferings are: birth, old age,
病、死、求不得、五陰盛、愛別離、怨憎會。集即業惑，如逐妄中說，滅即有餘、無餘二種涅槃，入經可見。道即八正道，謂：正見、正思惟、正語、正業、正命、正精進、正念、正定也。諦者誠實義。如世間苦集，逼迫和合事無虛謬，名為實義，非謂不生不滅名實。即說苦定苦、集定集等，以是義故四皆是也。故《遺教經》云：「日可令冷，月可令熱，佛說苦諦實，苦不可令樂。」即如佛于鹿苑為五比丘三轉四諦法輪之例也。三轉者。一示相轉。示謂顯示苦行相等，令其悟解，云此是苦、此是集等。二勸修轉。勸謂誡勸令其修斷，云此是苦汝須知，此是集汝須斷等。三作證轉。作證謂引已所作令其信受，云此是苦我已知，此是集我已斷等。意言我已知、已斷、已修、已證，汝等學我，當知、當斷、當修、當證。如是說已，一類小根之人如言啟悟，厭生死苦樂求涅槃，發心進修作五停心等七種方便，斷三界四諦下分別粗惑，得初果證，乃至進修漸斷三界俱生細惑，證餘三果得阿羅漢，則令世間因亡果喪、出世間因生果證。《法華》云：「為求聲聞者，說應四諦法」，度生老病死，究竟涅槃。是故疏云：「先說生滅因緣，令悟苦集滅道。」
疏既除下。二、結判
我執者，即於五蘊總相計有主宰，名為我執
【現代漢語翻譯】 現代漢語譯本：病（疾病）、死（死亡）、求不得（願望無法實現的痛苦）、五陰盛（五蘊熾盛的痛苦）、愛別離（與所愛之人分離的痛苦）、怨憎會（與怨恨之人相遇的痛苦）。集（苦的根源）即是業和惑，就像在追逐虛妄中所說的那樣。滅（涅槃）即是有餘涅槃和無餘涅槃兩種，可以在經典中看到。道（通往解脫的道路）即是八正道，包括：正見、正思惟、正語、正業、正命、正精進、正念、正定。諦（真諦）是誠實不虛的意思。例如世間的苦和集，逼迫和合之事沒有虛假錯誤，這叫做實義，而不是說不生不滅才叫做實。即是說苦諦決定是苦，集諦決定是集等等，因為這個緣故，四諦都是真實的。所以《遺教經》說：『太陽可以令它變冷，月亮可以令它變熱，佛說苦諦是真實的，苦不可能變成樂。』就像佛在鹿野苑為五比丘三轉四諦法輪的例子一樣。三轉是指：一是示相轉。示是顯示苦行等的相狀，使他們領悟理解，說這是苦、這是集等等。二是勸修轉。勸是告誡勸勉他們修習斷除，說這是苦，你們要知道；這是集，你們要斷除等等。三是作證轉。作證是引用自己所作的來使他們相信接受，說這是苦，我已經知道；這是集，我已經斷除等等。意思是說我已經知道、已經斷除、已經修習、已經證得，你們學習我，應當知道、應當斷除、應當修習、應當證得。這樣說完之後，一類小根器的人就像被啓發開悟一樣，厭惡生死之苦，欣樂追求涅槃，發心精進修習，做五停心等七種方便，斷除三界四諦下的分別粗惑，得到初果的證悟，乃至繼續修習，逐漸斷除三界俱生的細惑，證得其餘三果，得到阿羅漢果位，就使得世間因果消亡，出世間因生果證。《法華經》說：『為求聲聞乘的人，說應四諦法』，度脫生老病死，達到究竟涅槃。所以疏鈔說：『先說生滅因緣，使他們領悟苦集滅道。』
疏鈔既然已經解釋完畢。二、總結判斷
我執，就是對於五蘊總合的現象，錯誤地認為有一個主宰，就叫做我執。
【English Translation】 English version: Suffering (disease), death, not getting what one wants, the flourishing of the five skandhas, separation from loved ones, encountering those one hates. Accumulation (the origin of suffering) is karma and delusion, as explained in the pursuit of delusion. Cessation (Nirvana) is of two types: Nirvana with remainder and Nirvana without remainder, which can be seen in the scriptures. The Path (the way to liberation) is the Eightfold Path, namely: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Truth (Satya) means reality and truthfulness. For example, the suffering and accumulation in the world, the pressing and combining events are without falsehood or error, this is called true meaning, not that non-arising and non-ceasing is called true. That is to say, the Truth of Suffering is definitely suffering, the Truth of Accumulation is definitely accumulation, etc., because of this reason, all four are true. Therefore, the Sutra of the Buddha's Teaching Before His Parinirvana says: 'The sun can be made cold, the moon can be made hot, but the Buddha's teaching of the Truth of Suffering is real, suffering cannot be made into happiness.' Just like the example of the Buddha turning the Wheel of the Four Noble Truths three times for the five Bhikkhus in the Deer Park. The three turnings refer to: First, the showing of the aspect. Showing means displaying the aspects of suffering and practice, enabling them to understand, saying this is suffering, this is accumulation, etc. Second, the exhortation to practice. Exhortation means admonishing and encouraging them to cultivate and eliminate, saying this is suffering, you must know it; this is accumulation, you must eliminate it, etc. Third, the giving of testimony. Giving testimony means citing what one has done to make them believe and accept, saying this is suffering, I already know it; this is accumulation, I have already eliminated it, etc. The meaning is that I already know, already eliminated, already cultivated, already attained, you learn from me, you should know, should eliminate, should cultivate, should attain. After saying this, a class of people with small roots are enlightened as if awakened, detesting the suffering of birth and death, rejoicing in the pursuit of Nirvana, resolving to diligently cultivate, doing the five stopping-the-mind practices and other seven kinds of expedient means, eliminating the coarse delusions of discrimination under the Four Noble Truths of the Three Realms, attaining the first fruit of realization, and even continuing to cultivate, gradually eliminating the subtle delusions born together with the Three Realms, attaining the remaining three fruits, and attaining the state of Arhat, then causing the cause and effect of the world to perish, and the cause of the world to arise and the fruit to be realized. The Lotus Sutra says: 'For those who seek the Sravaka vehicle, explain the Four Noble Truths', to deliver them from birth, old age, sickness, and death, and to reach ultimate Nirvana. Therefore, the commentary says: 'First explain the causes and conditions of arising and ceasing, so that they may understand suffering, accumulation, cessation, and the path.'
Now that the commentary has been explained. Two, conclusion and judgment.
Self-attachment is the mistaken belief that there is a master within the aggregate of the five skandhas, and this is called self-attachment.
。若一一推求，色等性中不見我體，名為我空。若見五蘊之法實有體性，名為法執。若了五蘊如幻如化從緣無性，名為法空。既除者已盡也，以小乘人聞說生滅因緣不執於我故，云既除我執。未達者，以未聞說無性因緣，猶計蘊法為實故，云未達法空。若具言之，合云既除我執已達我空，未達法空未除法執。今則上執下空，文影略故，入除我執，便是已達我空未達法空，便是未除法執故也。
疏欲盡下。二、敘說般若意二
一、總云大部二
一、敘教釋意
病根者喻法執也。如人有病令人不安，如木有根能生枝葉。意云二執如病，令諸眾生不得安樂，若取法執為病，病即是根，持業釋也。若取我執為病，是病之根，即依主釋。今則病通二執，根喻法執，以能所依二體異故。我是能依，法是所依，以能從所生，故能非根，根唯局所也。由是凡夫有我執，必兼有法執；二乘有法執，不必具我執。又二乘無我執則未必無法執；菩薩無法執，則必無我執。如因迷杌方可見人等。
般若即慧也，為顯此法故遺言成教，教即文字，般若即觀照、實相二般若也。今約佛論，故通法教俱名般若也。此中意云：如來意欲盡眾生有執之病根，方談空宗之般若。然大乘教法無量無邊，何故此中唯談般若？謂正
【現代漢語翻譯】 現代漢語譯本：如果一一推究，在色等五蘊的自性中找不到『我』的實體，這叫做『我空』。如果認為五蘊之法真實存在自體和性質，這叫做『法執』。如果了悟五蘊如幻如化，由因緣而生，沒有自性，這叫做『法空』。『既除者已盡也』，因為小乘人聽聞生滅因緣的道理，不再執著于『我』，所以說『既除我執』。『未達者』，因為沒有聽聞無自性因緣的道理，仍然認為五蘊之法是真實的，所以說『未達法空』。如果完整地說，應該說『既除我執已達我空，未達法空未除法執』。現在這樣說，是上面執著，下面空，文辭省略了，所以說『已除我執』，就是『已達我空』，『未達法空』，就是『未除法執』的緣故。
疏文想要窮盡以下內容。二、敘述般若的意義，分為兩部分：
一、總說大部，分為兩部分：
一、敘述教義，解釋意義
『病根』比喻法執。就像人有病會感到不安，樹有根能生長枝葉。意思是說，我執和法執就像疾病，使眾生不得安樂。如果把法執看作是疾病，那麼疾病就是根源，這是持業釋。如果把『我執』看作是疾病，那麼『我執』就是疾病的根源，這是依主釋。現在『病』可以指代我執和法執，『根』比喻法執，因為能依和所依的本體不同。『我』是能依，『法』是所依，因為能依從所依產生，所以能依不是根源，根源只能侷限於所依。因此，凡夫有我執，必定兼有法執；二乘有法執，不一定有我執。反過來說，二乘沒有我執，則未必沒有法執；菩薩沒有法執，則必定沒有我執。就像因為迷惑于樹樁，才可能誤認為人一樣。
般若（prajna）就是智慧，爲了彰顯這種智慧，佛陀留下言教，形成教法，教法就是文字，般若就是觀照般若（vipassana-prajna）、實相般若（tattva-laksana-prajna）。現在從佛的角度來說，所以教法和佛法都叫做般若。這裡的意思是說：如來想要窮盡眾生有執著的病根，才談論空宗的般若。然而大乘教法無量無邊，為什麼這裡只談般若？因為般若正是……
【English Translation】 English version: If one investigates thoroughly, the 'self' cannot be found within the nature of the skandhas (five aggregates) such as form; this is called 'selflessness' (Atma-sunyata). If one perceives the dharmas (phenomena) of the five skandhas as truly existing with their own inherent nature, this is called 'attachment to dharma' (Dharma-graha). If one understands that the five skandhas are like illusions or transformations, arising from conditions and without inherent nature, this is called 'emptiness of dharma' (Dharma-sunyata). 'Those who have already eliminated' means they have exhausted it, because those of the Hinayana (Small Vehicle) hear about the causes and conditions of arising and ceasing and do not cling to the 'self', therefore it is said 'already eliminated self-attachment'. 'Those who have not attained' means they have not heard about the causes and conditions of no-self-nature, and still consider the skandhas as real, therefore it is said 'have not attained emptiness of dharma'. If stated completely, it should be said 'already eliminated self-attachment and attained selflessness, have not attained emptiness of dharma and have not eliminated attachment to dharma'. Now, it is the upper attachment and the lower emptiness, the text is abbreviated, so 'eliminated self-attachment' means 'already attained selflessness', and 'have not attained emptiness of dharma' means 'have not eliminated attachment to dharma'.
The commentary intends to exhaust the following. Two, narrating the meaning of Prajna (wisdom), in two parts:
One, generally speaking of the great section, in two parts:
One, narrating the teachings and explaining the meaning.
'Root of the disease' is a metaphor for attachment to dharma. Just as a person with an illness feels uneasy, and a tree with roots can grow branches and leaves. The meaning is that self-attachment and attachment to dharma are like diseases, causing sentient beings to be unable to find peace and happiness. If attachment to dharma is taken as the disease, then the disease is the root, this is a Karmadharaya compound. If 'self-attachment' is taken as the disease, then 'self-attachment' is the root of the disease, which is a Tatpurusa compound. Now, 'disease' can refer to both self-attachment and attachment to dharma, and 'root' is a metaphor for attachment to dharma, because the entity that relies and the entity that is relied upon are different. 'Self' is what relies, 'dharma' is what is relied upon, because what relies arises from what is relied upon, therefore what relies is not the root, the root is only limited to what is relied upon. Therefore, ordinary people who have self-attachment must also have attachment to dharma; those of the Two Vehicles (Sravakas and Pratyekabuddhas) who have attachment to dharma do not necessarily have self-attachment. Conversely, those of the Two Vehicles who do not have self-attachment may not necessarily be without attachment to dharma; Bodhisattvas who do not have attachment to dharma will certainly not have self-attachment. It is like how one can mistake a tree stump for a person because of delusion.
Prajna (prajna) is wisdom, and to reveal this wisdom, the Buddha left behind teachings, forming the Dharma, which is the written word. Prajna is both Contemplative Prajna (vipassana-prajna) and Reality Prajna (tattva-laksana-prajna). Now, from the Buddha's perspective, both the Dharma and the Buddha's teachings are called Prajna. The meaning here is: the Tathagata (Thus Come One) wants to exhaust the root of the disease of sentient beings' attachments, and only then does he discuss the Prajna of the Emptiness School. However, the Mahayana (Great Vehicle) teachings are limitless and boundless, so why only discuss Prajna here? Because Prajna is precisely...
能破執大乘初門，二執若除真性自現，故唯談此除其病也。故古德云：「《華嚴經》如治國之法、養性之藥，般若教如定亂之將、治病之藥。」二經既爾，余可例知。
心境等者。然佛初說小乘心境俱有，說大乘法相即境空心有，說般若教即心境俱空，今正明此，故云齊泯。心即心心所法，境即諸識相分。心通能變能緣，境通本質影像。心境等亡故云齊泯。謂約遍計則都無所有，如繩上蛇。約依他則緣無自性，如麻上繩。由心故境、由境故心，境滅心空、心如境謝。然諸法雖多不出心境，心境既泯則一切皆泯也。《心經》亦云：「無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界」等，故云齊泯。
即是真心者，顯非斷滅。恐聞一切諸法泯之皆無，諸法既無應成斷滅。故此顯云即是真心。然此心與上心字不同，上是緣生忘心，即前夢識也；此是常住真心，即前鏡心也。為揀別故，故特言真，以一切諸法皆依此心，若離此心無別有法。故經云：「一切世界因果微塵因心成體。」心之所現名曰依他，執之為實乃名遍計，依計既泯即是圓成。如繩依麻有蛇托繩生，繩蛇既亡則麻著矣！此是疏主出般若之密意。若據經文，即但言諸法皆空，不言即是真心。故下文云：「離一切相即名諸佛」，文雖不彰義實如
【現代漢語翻譯】 現代漢語譯本：能破除對大乘初級階段的執著，兩種執著如果消除，真性自然顯現，所以只談論破除這些執著之病。《華嚴經》好比治理國家的方法、滋養身性的藥物，般若教義好比平定叛亂的將領、治療疾病的藥物。這兩部經既然如此，其餘的可以類推得知。
所謂『心境等』，是說佛陀最初說小乘時，認為心和境都是存在的；說大乘法相時，認為境是空的心是有的；說般若教義時，認為心和境都是空的。現在正是要闡明這個道理，所以說『齊泯』。心指的是心和心所法，境指的是各種識的相分。心既能變現又能緣取，境既包括本質也包括影像。心和境一同消亡，所以說『齊泯』。這是說，從遍計所執的角度來看，一切都是不存在的，就像把繩子看成蛇一樣。從依他起的角度來看，萬法都是因緣而生沒有自性的，就像用麻搓成繩子一樣。因為有心所以有境，因為有境所以有心，境滅則心空，心空則境謝。然而一切諸法雖然很多，但都離不開心和境，心和境既然都消泯了，那麼一切也就都消泯了。《心經》也說：『無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界』等等，所以說『齊泯』。
『即是真心』，是爲了表明並非斷滅。恐怕有人聽到一切諸法都消泯了，認為一切諸法既然都沒有了，那就應該成了斷滅。所以這裡特別說明『即是真心』。然而這個『心』字和上面的『心』字不同，上面的是因緣生起的妄心，也就是前面的夢識；這個是常住的真心，也就是前面的鏡心。爲了加以區別，所以特別說是『真』，因為一切諸法都依此心而存在，如果離開此心就沒有別的法存在。所以經中說：『一切世界因果微塵因心成體。』心所顯現的叫做依他起，執著它為實有的就叫做遍計所執，依他起和遍計所執都消泯了，那就是圓成實性。就像繩子依麻而有，蛇托繩子而生，繩子和蛇都消失了，那麼麻就顯現出來了！這是疏主揭示般若的秘密意旨。如果按照經文來看，只是說諸法皆空，沒有說即是真心。所以下文說：『離一切相即名諸佛』，文字雖然不明顯，但意義實際上是這樣的。
【English Translation】 English version: It can break through the initial attachment to Mahayana. If the two attachments are removed, the true nature will naturally appear. Therefore, it only discusses removing these illnesses of attachment. The ancient masters said: 'The Avatamsaka Sutra (Flower Garland Sutra) is like the method of governing a country, a medicine for nourishing one's nature; the Prajna (Wisdom) teachings are like a general who pacifies chaos, a medicine for curing diseases.' Since these two sutras are like this, the rest can be inferred.
The so-called 'mind and environment are equal' means that when the Buddha first spoke of the Hinayana (Small Vehicle), he believed that both mind and environment existed; when he spoke of the Mahayana (Great Vehicle) Dharmalaksana (phenomena) , he believed that the environment was empty and the mind existed; when he spoke of the Prajna teachings, he believed that both mind and environment were empty. Now, it is precisely to clarify this principle, so it is said that 'they are equally extinguished'. Mind refers to the mind and mental functions, and environment refers to the appearance-aspects of the various consciousnesses. Mind can both transform and apprehend, and environment includes both substance and image. Mind and environment disappear together, so it is said that 'they are equally extinguished'. This means that from the perspective of parikalpita (completely conceptualized), everything is non-existent, like seeing a snake on a rope. From the perspective of paratantra (other-dependent), all dharmas arise from conditions and have no self-nature, like twisting hemp into a rope. Because of the mind, there is the environment; because of the environment, there is the mind. When the environment disappears, the mind becomes empty; when the mind is empty, the environment fades away. However, although there are many dharmas, they cannot be separated from mind and environment. Since mind and environment are both extinguished, then everything is extinguished. The Heart Sutra also says: 'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharma; no realm of eye, and so forth, until no realm of consciousness,' etc., so it is said that 'they are equally extinguished'.
'Is the true mind' is to show that it is not annihilation. It is feared that some people will hear that all dharmas are extinguished and think that since all dharmas are gone, it should become annihilation. Therefore, it is specifically stated here that 'it is the true mind'. However, this word 'mind' is different from the word 'mind' above. The one above is the deluded mind that arises from conditions, which is the dream-consciousness mentioned earlier; this is the permanent true mind, which is the mirror-mind mentioned earlier. In order to distinguish them, it is specifically said to be 'true', because all dharmas exist based on this mind. If there is no other dharma apart from this mind. Therefore, the sutra says: 'All worlds, causes, effects, and subtle particles are formed by the mind.' What the mind manifests is called paratantra (other-dependent), and clinging to it as real is called parikalpita (completely conceptualized). When paratantra and parikalpita are both extinguished, that is parinispanna (perfected nature). Just as a rope depends on hemp to exist, and a snake is born relying on a rope, when the rope and the snake disappear, then the hemp appears! This is the secret intention of the commentator in revealing Prajna. According to the sutra text, it only says that all dharmas are empty, and does not say that it is the true mind. Therefore, the following text says: 'To be apart from all appearances is called all Buddhas.' Although the words are not clear, the meaning is actually like this.
此。若法性宗，即直於諸法空處顯出真心。故《圓覺經》云：「種種幻化皆生如來圓覺妙心，猶如空華從空而有」，乃至云：「諸幻盡滅覺心不動」，故云即是真心也。
垢凈雙亡者。上言心境染凈已舍，文未顯彰，故重明也。意云非但無諸有漏心境之法，若於法中染凈之法亦復不有。為對治垢染，方彰凈法之名。所治之垢既亡，能治之凈何立？如無慳貪，佈施亦遣等。則知若理若智、若因若果，一切行位諸對治門，悉皆不有，垢凈並無，故曰雙亡。故《心經》云：「無無明亦無無明盡」等。
一切清凈者。此凈與上凈字不同，上即對染之凈，此名真空曰凈。以聲聞怖空故言清凈，清凈即空義也。《大般若》中，或則云空或言清凈，然萬法雖多不出心境，恐收不盡，又約垢凈重明，斯則是法皆攝竟無所遺，故言一切也。故《大般若》云：「善現！般若波羅蜜多清凈故色清凈」，乃至「諸佛無上菩提悉皆清凈。」又非謂泯卻心境、顯真心了，然後亡垢凈、顯真空。此乃文家成隔句對。若欲順義，應云心境齊泯、垢凈雙亡，一切清凈即是真心。理則明矣！謂真心之中，本無心境垢凈等法，名之為空。非謂無於心法成於斷滅。故《唯識頌》云：「初即相無性，次無自然性。後由遠離前，所執我法性，此諸法勝義
【現代漢語翻譯】 現代漢語譯本： 此。若法性宗，便是直接在諸法空寂之處顯現出真心。所以《圓覺經》說：『種種幻化都由如來圓覺妙心所生，猶如虛空中的花朵從空而有』，乃至說：『各種幻象都消滅了，覺悟之心便不動搖』，所以說這就是真心啊。
垢凈雙亡：上面說心境的染污和清凈都已捨棄，但文句沒有明顯地彰顯出來，所以再次說明。意思是說，不僅沒有各種有漏的心境之法，即使是法中的染污和清凈之法也不存在。爲了對治垢染，才顯揚清凈之名。所要對治的垢染既然已經消亡，能對治的清凈又如何能成立呢？就像沒有了慳吝貪婪，佈施也就不需要了一樣。由此可知，無論是理還是智，無論是因還是果，一切修行位次和各種對治之門，都完全不存在，垢和凈都沒有，所以說是雙亡。所以《心經》說：『無無明，亦無無明盡』等等。
一切清凈：這裡的『清凈』與上面的『清凈』二字不同，上面是指相對於染污的清凈，這裡是指真空，稱之為清凈。因為聲聞乘的人害怕空，所以說清凈，清凈就是空的意思。《大般若經》中，有時說空，有時說清凈，然而萬法雖然繁多，也不超出心和境，恐怕收攝不盡，又從垢和凈的角度再次說明，這樣就是把一切法都收攝了，完全沒有遺漏，所以說一切。所以《大般若經》說：『善現（Subhuti）！般若波羅蜜多清凈的緣故，色（rupa）也清凈』，乃至『諸佛無上菩提都清凈。』又不是說泯滅了心境，顯現了真心之後，然後才消亡垢凈，顯現真空。這只是文章的句式形成了隔句對仗。如果要順應義理，應該說心境一同泯滅，垢凈一同消亡，一切清凈就是真心。道理就很明顯了！所謂真心之中，本來就沒有心境垢凈等法，稱之為『空』。不是說沒有了心法，就成了斷滅。所以《唯識頌》說：『最初就是相無自性，其次是無自然性。後來由於遠離了前面所執著的我法之性，這就是諸法的勝義』
【English Translation】 English version: This. If it is the Dharma-nature school, it directly reveals the true mind in the emptiness of all dharmas. Therefore, the Surangama Sutra says, 'All kinds of illusions arise from the wonderful mind of the Tathagata's (如來) perfect enlightenment, just like empty flowers arising from emptiness,' and even says, 'When all illusions are extinguished, the enlightened mind does not move,' so it is said that this is the true mind.
'Both defilement and purity are extinguished': The above mentioned that the defilement and purity of the mind and environment have already been abandoned, but the text has not clearly stated this, so it is reiterated. It means that not only are there no defiled dharmas of mind and environment, but even the dharmas of defilement and purity in the dharmas do not exist. In order to counteract defilement, the name of purity is manifested. Since the defilement to be treated has disappeared, how can the purity that can treat it be established? Just as without stinginess and greed, giving is also dismissed. Thus, it is known that whether it is principle or wisdom, whether it is cause or effect, all stages of practice and all doors of counteraction do not exist, and both defilement and purity are absent, so it is said that they are both extinguished. Therefore, the Heart Sutra says, 'No ignorance, and also no extinction of ignorance,' etc.
'All is pure': This 'purity' is different from the 'purity' above. The above refers to purity relative to defilement, while this refers to the true emptiness, which is called purity. Because the Sravakas (聲聞) fear emptiness, it is called purity, and purity is the meaning of emptiness. In the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra), sometimes it is called emptiness and sometimes it is called purity. However, although the myriad dharmas are numerous, they do not go beyond mind and environment. Fearing that they are not fully encompassed, they are explained again from the perspective of defilement and purity. This is to encompass all dharmas completely without omission, so it is said that all is pure. Therefore, the Great Perfection of Wisdom Sutra says, 'Subhuti (善現)! Because the Prajnaparamita (般若波羅蜜多) is pure, rupa (色) is pure,' and even 'The unsurpassed Bodhi (菩提) of all Buddhas is all pure.' Furthermore, it is not that after obliterating mind and environment and revealing the true mind, then defilement and purity are extinguished and true emptiness is revealed. This is merely a parallel structure in the text. If one wants to follow the meaning, one should say that mind and environment are extinguished together, defilement and purity are extinguished together, and all purity is the true mind. The principle is clear! It means that in the true mind, there are originally no dharmas such as mind, environment, defilement, and purity, which is called 'emptiness.' It is not that the mind dharma is absent, resulting in annihilation. Therefore, the Vijnaptimatrata-siddhi says, 'Initially, there is no self-nature of phenomena, secondly, there is no natural self-nature. Later, by being far away from the previously clung-to self and dharma nature, this is the ultimate meaning of all dharmas.'
。亦即是真如，常如其性故，即唯識實性。」然此與前迷真習妄，正為翻對。若無前意焉起此文。
疏三千下。二、顯瑞彰會
三千即三千大千世界，如下所明。瑞即祥瑞。煥明也。佛說此經之時，放大光明照三千界非不煥然，復現種種奇異之事，有此祥瑞，故云三千瑞煥。故《大般若經》第一云：「爾時世尊于師子座上，自敷尼師壇結加趺坐，入等持王三昧，安祥而起，一一身份各放六十百千俱胝那庾多光，各照三千大千世界」，乃至云：「令此世界六種變動，盲者得視，聾者得聞」等。又云：「其諸天人佛神力故，各見於佛正坐其前，咸謂如來獨為說法。」
十六會彰者。然般若類有八部，謂：大品、小品、放光、光贊、道行、勝天王、文殊問、金剛。唐譯六百卷，二百七十五品，總一十六分。前五無名，后十一分有名，前六分品，后十不分品。即初分、七十九品，第二分、八十五品，第三、三十一品，第四、二十九品，第五、二十四品，第六、勝天王般若分，一十七品，第七、曼殊室利分，第八、那伽室利分，第九、能斷金剛分，第十、般若理趣分，第十一、施波羅蜜多分，十二、凈戒，十三、安忍，十四、精進，十五、靜慮，十六、般若。即《大明度無極經》四卷，同前五分，《儒首菩薩
【現代漢語翻譯】 現代漢語譯本：也就是說，真如（Tathata，事物的真實本性），因為它始終如其本性，所以是唯識（Vijnaptimatrata，唯有識）的真實本性。然而，這與前面所說的迷惑于真如而習慣於虛妄，正好是相反的。如果沒有前面的意思，又怎麼會產生這段文字呢？
疏解『三千下』。二、顯示祥瑞，彰顯法會
『三千』指的是三千大千世界，如下文所闡明。『瑞』指的是祥瑞。『煥』是明亮的意思。佛陀宣說此經之時，放出大光明照耀三千大千世界，不是非常明亮嗎？又顯現種種奇異之事，有這樣的祥瑞，所以說『三千瑞煥』。所以《大般若經》（Mahaprajnaparamita Sutra）第一卷說：『當時世尊在獅子座上，自己鋪設尼師壇（Nisidana，坐具），結跏趺坐（Vajrasana，一種坐姿），進入等持王三昧（Samadhi-raja-samadhi，禪定），安詳而起，每一個身份都放出六十百千俱胝那庾多（Koti-Niyuta，巨大的數字單位）的光芒，各自照耀三千大千世界』，乃至說：『令此世界發生六種震動，盲人能夠看見，聾人能夠聽見』等等。又說：『那些天人因為佛的神力，各自看見佛正坐在他們的面前，都認為如來只是為他們說法。』
『十六會彰者』。然而般若類（Prajna，智慧）有八部，分別是：《大品般若經》（Mahaprajnaparamita Sutra）、《小品般若經》（Astasahasrika Prajnaparamita Sutra）、《放光般若經》、《光贊般若經》、《道行般若經》、《勝天王般若經》、《文殊問般若經》、《金剛般若經》（Vajracchedika Prajnaparamita Sutra）。唐朝翻譯的六百卷，二百七十五品，總共一十六分。前五部沒有名稱，后十一分有名稱，前六分有品，后十分沒有分品。也就是初分、七十九品，第二分、八十五品，第三分、三十一品，第四分、二十九品，第五分、二十四品，第六分、《勝天王般若分》，一十七品，第七分、《曼殊室利分》，第八分、《那伽室利分》，第九分、《能斷金剛分》，第十分、《般若理趣分》，第十一分、《施波羅蜜多分》（Dana-paramita，佈施波羅蜜），十二、《凈戒》，十三、《安忍》，十四、《精進》，十五、《靜慮》，十六、《般若》。也就是《大明度無極經》四卷，與前面的五分相同，《儒首菩薩
【English Translation】 English version: That is, the Tathata (the true nature of things), because it is always as its nature, is the real nature of Vijnaptimatrata (Consciousness-only). However, this is exactly the opposite of the previous statement of being deluded by the true nature and being accustomed to falsehood. If there were no previous meaning, how could this text arise?
Commentary on 'Three Thousand Below'. Two, Manifesting Auspicious Signs, Revealing the Assembly
'Three Thousand' refers to the three thousand great chiliocosms, as explained below. 'Auspicious Signs' refers to auspicious omens. 'Manifesting' means bright. When the Buddha spoke this Sutra, he emitted great light illuminating the three thousand great chiliocosms, was it not very bright? Moreover, various extraordinary events appeared, with such auspicious signs, hence it is said 'Three Thousand Auspicious Signs Manifesting'. Therefore, the first chapter of the Mahaprajnaparamita Sutra says: 'At that time, the World Honored One, on the lion throne, personally spread out a Nisidana (sitting cloth), sat in the Vajrasana (lotus position), entered the Samadhi-raja-samadhi (King of Samadhi), arose peacefully, and each part of his body emitted sixty hundred thousand Koti-Niyutas (huge numerical units) of light, each illuminating the three thousand great chiliocosms', and even said: 'Causing this world to experience six kinds of tremors, the blind were able to see, and the deaf were able to hear', and so on. It also said: 'Those devas and humans, due to the Buddha's divine power, each saw the Buddha sitting right in front of them, and all thought that the Tathagata was only speaking the Dharma for them.'
'Sixteen Assemblies Manifesting'. However, the Prajna (wisdom) category has eight parts, namely: Mahaprajnaparamita Sutra, Astasahasrika Prajnaparamita Sutra, Fangguang Prajnaparamita Sutra, Guangzan Prajnaparamita Sutra, Daoxing Prajnaparamita Sutra, Sheng Tianwang Prajnaparamita Sutra, Manjushri Questions Prajnaparamita Sutra, Vajracchedika Prajnaparamita Sutra. The Tang translation of six hundred volumes, two hundred and seventy-five chapters, a total of sixteen sections. The first five have no names, the latter eleven have names, the first six have chapters, the latter ten do not have chapters. That is, the first section, seventy-nine chapters, the second section, eighty-five chapters, the third, thirty-one chapters, the fourth, twenty-nine chapters, the fifth, twenty-four chapters, the sixth, Sheng Tianwang Prajnaparamita Section, seventeen chapters, the seventh, Manjushri Section, the eighth, Naga Shri Section, the ninth, Vajracchedika Section, the tenth, Prajna-naya Section, the eleventh, Dana-paramita Section (Dana-paramita, Perfection of Giving), twelve, Pure Precepts, thirteen, Patience, fourteen, Diligence, fifteen, Dhyana, sixteen, Prajna. That is, the four volumes of the Da Mingdu Wu Ji Jing, the same as the previous five sections, Ru Shou Bodhisattva
無上清凈分衛經》二卷，即第九分，《實相般若》即第十分，《道行》、《小品》各十卷，同第四分，《光贊》十卷、《放光》三十卷、《大品》三十卷，皆同第二分。然上諸本開合大部，文勢次緒事理一一皆同，但廣略之異，唯《仁王》一本，不在八部之中。
疏今之下。二、別示今經二
初、略標指如文
二、廣序贊二
一、序嘆幽玄二
一、具序一經詮旨三
句偈下。一、正序
句有文句義句，今通此二，偈謂積句所成，亦通此二。隱謂潛隱，即現在無文，如經中多無所斷之疑文及其住名。略謂少也。即現雖有文而不廣故，如經中唯有能斷之文及有住義。旨謂意旨。趣謂旨之所歸。徹理曰深，難覺曰微。難覺有二意，一為文隱略故義趣難覺，二為徹理故甚深難覺。然隱略深微之相，即下所云慧，即返流凈用，約斷執觀空得名。般若正翻云慧，不云智也。下釋題中廣辨體相。三空者，即我空、法空、俱空也。如下經云：「無我相人相」等，即我空也。「我相即是非相」等，即法空也。「離一切相即名諸佛」，是俱空也。二空可知。俱空有三說：一別觀人法名二空，同一剎那雙觀人法曰俱空。二即二執既遣，二空亦遣名俱空。三即能所遣時慧亦無住，即與本性相應。此
【現代漢語翻譯】 現代漢語譯本：《無上清凈分衛經》（Uttaraśuddhi-pāṃśukūlika-sūtra）二卷，即第九分，《實相般若》（Tattva-lakṣaṇa-prajñā）即第十分，《道行般若經》（Dào xíng bōrě jīng）、《小品般若經》（Aṣṭasāhasrikā Prajñāpāramitā Sūtra）各十卷，同第四分，《光贊般若經》（Guāng zàn bōrě jīng）十卷、《放光般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）三十卷、《大品般若經》（Mahāprajñāpāramitā Sūtra）三十卷，皆同第二分。然上諸本開合大部，文勢次緒事理一一皆同，但廣略之異，唯《仁王護國般若波羅蜜多經》（Ren Wang Huguo Bore Boluomijing）一本，不在八部之中。
疏今之下。二、別示今經二
初、略標指如文
二、廣序贊二
一、序嘆幽玄二
一、具序一經詮旨三
句偈下。一、正序
句有文句義句，今通此二，偈謂積句所成，亦通此二。隱謂潛隱，即現在無文，如經中多無所斷之疑文及其住名。略謂少也。即現雖有文而不廣故，如經中唯有能斷之文及有住義。旨謂意旨。趣謂旨之所歸。徹理曰深，難覺曰微。難覺有二意，一為文隱略故義趣難覺，二為徹理故甚深難覺。然隱略深微之相，即下所云慧，即返流凈用，約斷執觀空得名。般若正翻云慧，不云智也。下釋題中廣辨體相。三空者，即我空（ātma-śūnyatā）、法空（dharma-śūnyatā）、俱空（ubhaya-śūnyatā）也。如下經云：『無我相人相』等，即我空也。『我相即是非相』等，即法空也。『離一切相即名諸佛』，是俱空也。二空可知。俱空有三說：一別觀人法名二空，同一剎那雙觀人法曰俱空。二即二執既遣，二空亦遣名俱空。三即能所遣時慧亦無住，即與本性相應。此
【English Translation】 English version: The two volumes of the Uttaraśuddhi-pāṃśukūlika-sūtra (無上清凈分衛經, Sūtra on the Highest Purity of the Rag Robe Wearers) constitute the ninth section; the Tattva-lakṣaṇa-prajñā (實相般若, Prajñā of the Reality Aspect), the tenth section; the Dào xíng bōrě jīng (道行般若經) and the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (小品般若經, Perfection of Wisdom in Eight Thousand Lines) each in ten volumes, belong to the fourth section; the Guāng zàn bōrě jīng (光贊般若經) in ten volumes, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (放光般若經, Perfection of Wisdom in Twenty-Five Thousand Lines) in thirty volumes, and the Mahāprajñāpāramitā Sūtra (大品般若經, Great Perfection of Wisdom) in thirty volumes, all belong to the second section. Although the above-mentioned texts open and close the great divisions, their textual structure, sequence, affairs, and principles are all the same, differing only in their extent of elaboration. Only the Ren Wang Huguo Bore Boluomijing (仁王護國般若波羅蜜多經, Benevolent Kings Sūtra) is not among the eight sections.
Below, in the commentary on 'now': Second, separately indicate the two aspects of the present sutra.
First, briefly indicate as in the text.
Second, broadly preface and praise, in two parts:
First, preface and extol the profound and mysterious, in two parts:
First, fully preface the meaning and purpose of the sutra, in three parts:
Below, regarding phrases and verses: First, the main preface.
Phrases include textual phrases and meaning phrases; here, both are included. Verses are formed by accumulating phrases; this also includes both. 'Hidden' means concealed, that is, currently without explicit text, such as the many doubtful passages in the sutra that lack definitive conclusions, and their dwelling names. 'Brief' means few. That is, although there is text, it is not extensive, such as the passages in the sutra that only have the ability to cut off doubts and have dwelling meanings. 'Purpose' means intention. 'Aim' means where the intention leads. 'Thoroughly understanding the principle' is called 'deep,' and 'difficult to perceive' is called 'subtle.' 'Difficult to perceive' has two meanings: one is that the meaning and aim are difficult to perceive because the text is hidden and brief; the other is that it is very deep and difficult to perceive because of the thorough understanding of the principle. However, the aspect of being hidden, brief, deep, and subtle is what is referred to below as 'wisdom,' which is the pure function of reversing the flow, named in terms of cutting off attachments and contemplating emptiness. Prajñā (般若) is correctly translated as 'wisdom,' not 'knowledge.' The following explains the body and characteristics extensively in the title. The three emptinesses are ātma-śūnyatā (我空, emptiness of self), dharma-śūnyatā (法空, emptiness of phenomena), and ubhaya-śūnyatā (俱空, emptiness of both). As the sutra says below, 'No self-image, no person-image,' etc., is the emptiness of self. 'The self-image is the non-self-image,' etc., is the emptiness of phenomena. 'To be apart from all images is called all Buddhas' is the emptiness of both. The two emptinesses are understandable. There are three explanations for the emptiness of both: first, separately contemplating persons and phenomena is called the two emptinesses; simultaneously contemplating persons and phenomena in the same instant is called the emptiness of both. Second, once the two attachments are eliminated, the two emptinesses are also eliminated, which is called the emptiness of both. Third, when the able and the object are eliminated, wisdom also has no dwelling, which corresponds to the original nature. This
時自無人、法二相及非法相等名俱空。徹謂透徹。慧是能徹，三空是所徹。般若照時透過三空之表，即與本源相應。以本心源非空非有，為對人執方說人空，為對法執方說法空，為對二執方說俱空。即空是能對、執為所對，所對之執既遣，能對之空亦除，空執兩亡方契本性，若住空境未曰相應。所以疏中特言慧徹。由是四加行位菩薩，為取空相不名見道。故唯識偈云：「現前立少物，謂是唯識性，以有所得故，非真住唯識。」今既徹于空相，能所兼亡，即同唯識見道頌云：「若時于所緣，智都無所得，爾時住唯識，離二取相故。」
檀舍萬行者。梵音檀那此云佈施。舍謂舍攝萬行，即菩薩所行之行不唯于萬，今舉大數耳。以佈施舍於三施，三施該於六度，六度包于萬行，以本望末故，曰檀舍萬行也。所以佛答修行，唯言佈施。故彌勒頌云：「檀義攝於六，資生無畏法，此中一二三，是名修行住。」
住一十八下。約二論以敘嘆。準無著論中，從佛正說已下，乃至經終分，為十八住處。謂第一發心住，乃至第十八上求佛地住。即是修大乘行人，從因至果安住之處。
密示階差者。謂隱密示現行人修行入位階降差別之相。以經中都無十八住名，含有十八住義，以不顯配故云密示。前後淺深不同故云階差
【現代漢語翻譯】 現代漢語譯本：當沒有對人、法兩種表象以及既非人也非法等概念的執著時，就達到了『俱空』的境界。『徹』意味著透徹領悟。『慧』是能夠透徹領悟的能力，而『三空』是所要透徹領悟的對象。當般若智慧照耀時，能夠穿透人空、法空、俱空這三重表象，就能與本源相應。因為本心之源既非空也非有，只是爲了對治對人的執著才說人空，爲了對治對法的執著才說法空，爲了對治兩種執著才說俱空。空是能對治的手段，執著是所要對治的對象，當所要對治的執著被去除后，能對治的空也要去除，空和執著都消失才能契合本性，如果停留在空的境界，就不能說是相應。所以疏中特別強調『慧徹』。因此，處於四加行位的菩薩，如果執著于空相，就不能稱為見道。所以《唯識偈》說：『現前立少物，謂是唯識性，以有所得故，非真住唯識。』現在既然透徹領悟了空相，能和所都消失了，就如同唯識見道頌所說：『若時于所緣，智都無所得，爾時住唯識，離二取相故。』 『檀舍萬行』，梵語『檀那』（Dāna），這裡翻譯為佈施。『舍』意味著捨棄和包含萬行，也就是菩薩所修行的行為不僅僅是萬行，這裡只是舉一個大概的數字。因為佈施包含了三種佈施（財佈施、法佈施、無畏佈施），三種佈施涵蓋了六度（佈施、持戒、忍辱、精進、禪定、智慧），六度又包含了萬行，因為從根本指向末端，所以說『檀舍萬行』。因此，佛陀回答修行的問題時，只說了佈施。所以彌勒菩薩的偈頌說：『檀義攝於六，資生無畏法，此中一二三，是名修行住。』 『住一十八下』，根據二論來敘述和讚歎。按照無著菩薩的論述，從佛陀正式說法開始，直到經文結束，分為十八個住處。分別是第一發心住，乃至第十八上求佛地住。這就是修習大乘佛法的人，從因地到果地所安住的地方。 『密示階差』，意味著隱秘地示現修行人修行入位的階梯和差別之相。因為經文中都沒有十八住的名稱，只是含有十八住的意義，因為沒有明顯地對應，所以說是『密示』。前後深淺不同，所以說是『階差』。
【English Translation】 English version: When there is no attachment to the two aspects of person and dharma, as well as concepts such as neither person nor dharma, one reaches the state of '俱空' (jù kōng, all emptiness). '徹' (chè) means thorough understanding. '慧' (huì, wisdom) is the ability to thoroughly understand, and '三空' (sān kōng, three emptinesses) are the objects to be thoroughly understood. When prajna wisdom shines, it can penetrate the three aspects of person emptiness, dharma emptiness, and all emptiness, and then it can correspond to the original source. Because the source of the original mind is neither empty nor existent, it is only to counter the attachment to persons that person emptiness is spoken of, to counter the attachment to dharmas that dharma emptiness is spoken of, and to counter the two attachments that all emptiness is spoken of. Emptiness is the means to counter, and attachment is the object to be countered. When the attachment to be countered is removed, the emptiness that can counter must also be removed. Only when both emptiness and attachment disappear can one be in accordance with the original nature. If one dwells in the realm of emptiness, it cannot be said to be in correspondence. Therefore, the commentary specifically emphasizes '慧徹' (huì chè, thorough wisdom). Therefore, bodhisattvas in the four stages of practice, if they are attached to the aspect of emptiness, cannot be called seeing the path. Therefore, the Vijnaptimatrata verse says: 'Presently establishing a small thing, calling it the nature of Vijnaptimatrata, because there is something obtained, it is not truly dwelling in Vijnaptimatrata.' Now that the aspect of emptiness has been thoroughly understood, and both the able and the object have disappeared, it is like the Vijnaptimatrata verse on seeing the path says: 'When, with regard to the object, wisdom obtains nothing at all, at that time one dwells in Vijnaptimatrata, because one is apart from the two aspects of grasping.' '檀舍萬行' (Tán shě wàn xíng), '檀那' (Dāna) in Sanskrit, is translated here as giving. '舍' (shě) means to abandon and include myriad practices, that is, the practices that bodhisattvas cultivate are not only myriad practices, here it is just an approximate number. Because giving includes the three kinds of giving (material giving, dharma giving, fearlessness giving), the three kinds of giving cover the six perfections (giving, morality, patience, diligence, concentration, wisdom), and the six perfections include myriad practices, because it points from the root to the end, it is said '檀舍萬行' (Tán shě wàn xíng, giving up myriad practices). Therefore, when the Buddha answered the question of practice, he only spoke of giving. Therefore, the verse of Maitreya Bodhisattva says: 'The meaning of giving encompasses the six, providing for life, fearlessness, and dharma, among these one, two, and three, are called dwelling in practice.' '住一十八下' (Zhù yī shí bā xià), is to describe and praise according to the two treatises. According to the treatise of Asanga Bodhisattva, from the Buddha's formal teaching onwards, until the end of the sutra, it is divided into eighteen abodes. These are the first abode of generating the mind, up to the eighteenth abode of seeking the Buddha ground. This is where those who practice Mahayana Buddhism dwell from the cause ground to the fruit ground. '密示階差' (Mì shì jiē chā), means to secretly show the stages and differences in the practice and entry into position of practitioners. Because there are no names of the eighteen abodes in the sutra, it only contains the meaning of the eighteen abodes, because there is no clear correspondence, it is said to be '密示' (mì shì, secretly shown). The depth and shallowness are different before and after, so it is said to be '階差' (jiē chā, stages and differences).
也。然階差之相，在下正宗文前疏文具明。
斷二十七疑者。準天親論，從佛答三問畢，便躡跡斷疑，乃至經終二十七段。謂第一求佛行施住相疑，乃至第二十七入寂如何說法疑。
潛通血脈者。潛謂潛闇，通謂通流，血脈者喻也。以經中多分唯有能斷之語而無所斷之言，由是文起孤然勢意斷絕，及尋經旨皆有所因，文雖不彰理且連貫，以不明顯故曰潛通。其猶人身血脈，外雖不彰內宛流注，約喻顯法，故曰潛通血脈也。此意見於逐假敘疑之文。
疏不先下。二、反顯不先遣遣者，即反顯慧徹三空之義。謂二執為所遣，二空為能遣。又二空為所遣，俱空為能遣。以俱空遣二空，空病亦空，故云遣遣。如《圓覺》云：「應當遠離一切幻化虛妄境界，由堅執持遠離心故，心如幻者亦復遠離，遠離為幻亦復遠離，離遠離幻亦復遠離。」
曷契如如者。曷何也、契合也。如如者，即上三空之表，本源真性也。二空破執，執喪空明，空病亦空，方契本元真性也。意云：若不先遣遣，即滯有滯空，何能契合真如本性。然此語勢亦是御注序文，彼云：「咸歸遣遣之旨，盡入如如之妙。」
疏故雖下。三、順結
如經中度四生即是策修，無生可度即是無相。行六度即是策修，不住相佈施等即是無
【現代漢語翻譯】 現代漢語譯本： 也。至於階梯層次的差別，在下文『正宗文』前的疏文中已經詳細說明。 斷除二十七種疑惑。依據天親菩薩的論述，從佛陀回答須菩提三個問題完畢后，便順著這個思路來斷除疑惑，直到經文結束共有二十七段。包括第一種疑惑『求佛陀如何行佈施及安住其心』，乃至第二十七種疑惑『佛陀入滅后如何說法』。 『潛通血脈』的意思是：『潛』指隱藏、不明顯，『通』指貫通、流暢，『血脈』是比喻。因為經文中大部分只有能斷除疑惑的語句，而沒有明確說明所要斷除的疑惑是什麼。因此，經文的起承轉合顯得孤立，意義好像中斷了。但如果深入探究經文的旨意，就會發現一切都有其原因，文句雖然不明顯，但道理卻是連貫的。因為不明顯，所以說是『潛通』。這就像人體的血脈，外表雖然看不見，但內部卻流暢地執行。這是用比喻來顯明佛法，所以說是『潛通血脈』。這種觀點可以在逐一破除虛假，敘述疑惑的經文中看到。 疏文不先闡述『遣遣』的含義。第二，反過來彰顯『不先遣遣』的意義，就是反過來彰顯智慧徹悟三空的道理。『二執』是被遣除的對象，『二空』是能遣除二執的方法。進一步，『二空』也成為被遣除的對象，『俱空』是能遣除二空的方法。用『俱空』來遣除『二空』，連『空』的執著也要去除，所以說是『遣遣』。如同《圓覺經》所說：『應當遠離一切幻化虛妄的境界，因為要堅定地保持遠離的心。心如果像幻象一樣，也要遠離。遠離這種遠離幻象的行為，也要遠離。連這種遠離遠離幻象的行為，也要遠離。』 『曷契如如』的意思是：『曷』是『何』的意思，『契』是『契合』的意思。『如如』，就是指超越上述三空之上的，本源的真性。用『二空』來破除執著，執著消失後，空性顯現，連對空性的執著也要去除，才能契合本源的真性。意思是說：如果不先『遣遣』，就會執著于『有』或『空』，又怎麼能契合真如本性呢？然而，這種語氣也像是御注序文的風格，其中說：『都歸於遣遣的宗旨，完全進入如如的奧妙。』 疏文因此雖然……第三，順勢總結。 如同經文中『度四生』就是策勵修行，『無生可度』就是無相。『行六度』就是策勵修行，『不住相佈施』等等就是無相。
【English Translation】 English version: Also. As for the differences in the levels of the stages, they are fully explained in the commentary before the main text. To sever the twenty-seven doubts. According to the Treatise of Vasubandhu (Tianqin, 天親), after the Buddha finishes answering Subhuti's (Xūpútí, 須菩提) three questions, he then follows that line of thought to sever the doubts, until the end of the sutra, there are twenty-seven sections. Including the first doubt, 'How does the Buddha practice giving and abide in his mind?', up to the twenty-seventh doubt, 'How to preach the Dharma after the Buddha enters Nirvana (Rùmiè, 入滅)?' The meaning of 'Subtly Connecting the Blood Vessels' (Qiántōng xiěmài, 潛通血脈) is: 'Subtly' (Qián, 潛) refers to hidden, not obvious, 'Connecting' (Tōng, 通) refers to connecting, flowing smoothly, 'Blood Vessels' (Xiěmài, 血脈) is a metaphor. Because most of the sutra only has the words that can sever doubts, but does not clearly state what the doubts to be severed are. Therefore, the beginning, development, transition, and conclusion of the sutra seem isolated, and the meaning seems to be interrupted. But if you delve into the meaning of the sutra, you will find that everything has its reason, the sentences are not obvious, but the principles are coherent. Because it is not obvious, it is said to be 'Subtly Connecting'. This is like the blood vessels of the human body, although the outside is invisible, the inside flows smoothly. This is using a metaphor to reveal the Dharma, so it is said to be 'Subtly Connecting the Blood Vessels'. This view can be seen in the sutras that eliminate falsehoods one by one and describe doubts. The commentary does not first elaborate on the meaning of 'Eliminating Elimination' (Qiǎn qiǎn, 遣遣). Second, to highlight the meaning of 'Not Eliminating Elimination First' (Bù xiān qiǎn qiǎn, 不先遣遣), is to highlight the principle of wisdom thoroughly understanding the three emptinesses (Sān kōng, 三空). 'Two Attachments' (Èr zhí, 二執) are the objects to be eliminated, 'Two Emptinesses' (Èr kōng, 二空) are the methods to eliminate the two attachments. Furthermore, 'Two Emptinesses' also become the objects to be eliminated, 'All Emptiness' (Jù kōng, 俱空) is the method to eliminate the two emptinesses. Using 'All Emptiness' to eliminate 'Two Emptinesses', even the attachment to 'Emptiness' must be removed, so it is said to be 'Eliminating Elimination'. As the Śūraṅgama Sūtra (Yuánjué jīng, 圓覺經) says: 'One should stay far away from all illusory and false realms, because one must firmly maintain the mind of staying far away. If the mind is like an illusion, it must also be stayed far away from. Staying far away from this act of staying far away from illusions must also be stayed far away from. Even staying far away from this act of staying far away from staying far away from illusions must also be stayed far away from.' The meaning of 'How to Accord with Suchness' (Hé qì rú rú, 曷契如如) is: 'How' (Hé, 曷) means 'What', 'Accord' (Qì, 契) means 'Accord with'. 'Suchness' (Rú rú, 如如), refers to the original true nature that transcends the above three emptinesses. Using 'Two Emptinesses' to break attachments, after the attachments disappear, emptiness appears, and even the attachment to emptiness must be removed in order to accord with the original true nature. The meaning is: If you don't 'Eliminate Elimination' first, you will be attached to 'Existence' or 'Emptiness', how can you accord with the true nature of Suchness? However, this tone is also like the style of the Imperial Commentary Preface, which says: 'All return to the purpose of eliminating elimination, and completely enter the mystery of suchness.' The commentary therefore, although... Third, summarize accordingly. Just as in the sutra, 'crossing the four kinds of birth' (Dù sì shēng, 度四生) is encouraging practice, 'no birth to cross' (Wú shēng kě dù, 無生可度) is no form. 'Practicing the six perfections' (Xíng liù dù, 行六度) is encouraging practice, 'giving without abiding in form' (Bù zhù xiàng bùshī, 不住相佈施) etc. is no form.
相。如是類例遍於經中。然度生修行合是有相，今以無生可度、無住佈施、無法可說、無我修善，故順經宗無相之義，一經前後無不談此，故曰始終。又因心果心咸皆如是，斯則正策修時無相，正無相處策修，非謂前後始終皆爾。
疏由斯下。二、結嘆四法幽玄三
一、正結嘆
若據前正敘嘆中，約教義分能詮所詮。今于所詮之中，別開行果，即四法足矣。然教密如前句偈隱略，理密如前旨趣深微。行果二玄前文未顯，故宜別明。行玄者，夫菩薩行不出二種，謂隨相行、離相行也。隨相即同前策修，離相即同前無相。玄者妙也。若二行抗行，或先或后，不名為玄。二行同時不相妨閡，乃名為玄。若唯隨相即同凡夫，若唯離相即同二乘，二行相資宛符中道，即觀空而萬行沸騰，涉有而一道清凈，是菩薩行矣。果立者，果即佛果也。此中佛果總有二種，所謂真身、應身。應身有相，真身無相。玄者。若二身各異，相無相殊，不名為玄。以相即無相、無相即相，真應無閡，故曰玄也。所以經中，若以相觀佛，則是人行邪道，不以具足相發心，則墮斷滅，以此真身應身不一不二故使然也。
由斯者因此也。即正指說此一卷經，是密是玄也。此則結指前文之所明，標為后說之所以也。
疏致使下
。二、示難了
致遂也使令也。由前四法幽玄之故，遂令諷誦甚多而解者極少。口諷即讀誦其文也。牛毛喻其多也。妙解經意乃名心通。麟者瑞獸，君聖則現。角者麟唯一角，喻悟者少也。此有兩重相望，以論多少。謂麟比牛而已少，角比毛而又少，意謂讀誦者多中之多，通悟者少中之少。
疏或配下。三、彰謬解
前四句即但不符聖旨，別作意度不得圓暢，雖非邪僻亦名謬解。后二句胸談臆注正是邪謬。前言心通者少、不通者多，此之三類即是不通之相也。此前兩家皆先敘因，然後結過。
配入名相者。謂有疏將法相名句配入其中，此則貪著其事，好尚法相也。如下經云：「凡夫之人貪著其事。」乖宗者，以經宗無相真空，既以法相解之，寧契經旨，以不順理名之為乖。
但云一真者，但猶獨也。以聞說此經是空無相宗，則首末作離心離境空無相道理一味銷釋，故云一真。
望源迷派者。望謂瞻望。源謂水生之處也。迷謂昏迷。派謂流派。路分曰岐，水分曰派。意云：此經雖宗無相，而文義千差。今雖符大底宗源，而全乖差別義理，故云望源迷派已。斯言乃是曉公《起信》序文。今雖用之，而意異彼。彼則以一心為源，隨緣生滅為派。此則以經宗為源，義理為派。故不同也。
【現代漢語翻譯】 現代漢語譯本 二、示難了
『致』是導致、使得的意思。由於前面四種幽深玄妙的方法，導致諷誦的人很多，但理解的人卻極少。『口諷』就是口頭誦讀經文。『牛毛』比喻數量眾多。『妙解經意』才可稱為『心通』。『麟』是瑞獸，君王聖明時才會出現。『角』指麒麟只有一隻角，比喻領悟的人很少。這裡有兩重對比，用來論述多少。意思是說，麒麟比牛已經很少了，而角比毛就更少了，意思是讀誦的人很多很多，但真正通達領悟的人卻少之又少。
疏解或者配在下面。三、彰謬解
前面四句是說，即使不違背聖人的旨意，另外作出自己的理解，如果不能圓融通暢，即使不是邪僻的，也叫做謬解。後面兩句『胸談臆注』，正是邪謬的解釋。前面說心通的人少，不通的人多，這裡說的這三類就是不通達經義的表現。前面兩家都是先敘述原因，然後總結過失。
配入名相的人，是指有的疏解將法相名句配入其中，這是貪著于這些名相，愛好推崇法相。如下經所說：『凡夫之人貪著其事。』『乖宗』是指，這部經的宗旨是無相真空，如果用法相來解釋它，怎麼能契合經文的旨意呢？用不順應經文道理來稱之為『乖』。
『但云一真』，『但』是隻、獨的意思。因為聽說這部經是空無相宗，就從頭到尾都用脫離心、脫離境的空無相道理來解釋，一味地用『一真』來消解，所以說『一真』。
『望源迷派』，『望』是瞻望的意思。『源』是水流發源的地方。『迷』是昏迷。『派』是支流。道路分叉叫做『岐』，水流分叉叫做『派』。意思是說：這部經雖然以無相為宗旨，但文義卻千差萬別。現在雖然符合大的宗旨源頭，但完全違背了差別義理，所以說『望源迷派』。這句話是曉公《起信論》序文中的話。現在雖然借用，但意思不同。他那裡是以一心為源，隨緣生滅為派。這裡是以經宗為源，義理為派。所以不同。
【English Translation】 English version II. Pointing Out Difficulties
'Zhi' means to cause or enable. Due to the profound and subtle nature of the previous four methods, it leads to many reciting but very few understanding. 'Mouth recitation' means verbally reciting the scriptures. 'Cattle hair' is a metaphor for the large quantity. 'Profoundly understanding the meaning of the scriptures' is called 'heart-to-heart communication (xin tong)'. 'Lin' (Qilin, a mythical Chinese creature) is an auspicious beast that appears when the ruler is wise. 'Horn' refers to the Qilin having only one horn, symbolizing that few people attain enlightenment. There are two levels of comparison here to discuss quantity. It means that the Qilin is already fewer than cattle, and the horn is even fewer than hair, meaning that there are many, many people who recite, but very few who truly understand and attain enlightenment.
Commentaries or annotations are placed below. III. Exposing Misinterpretations
The first four sentences mean that even if one does not violate the sage's intent, making one's own interpretations, if they are not perfectly harmonious and smooth, even if they are not heretical, they are still called misinterpretations. The latter two sentences, 'chest talk and arbitrary annotations', are precisely heretical and erroneous interpretations. Earlier, it was said that few people have heart-to-heart communication, and many do not understand. The three categories mentioned here are manifestations of not understanding the meaning of the scriptures. The previous two schools both first described the cause and then summarized the faults.
Those who incorporate nominal characteristics (ming xiang) refer to some commentaries that incorporate phrases of nominal characteristics into them. This is being attached to these nominal characteristics, and favoring and praising nominal characteristics. As the following scripture says: 'Ordinary people are attached to these things.' 'Going against the doctrine (guai zong)' means that the doctrine of this scripture is non-form emptiness (wu xiang zhen kong). If one uses nominal characteristics to explain it, how can it be in accordance with the scripture's intent? Using what does not accord with the scripture's reasoning is called 'guai'.
'But saying only one truth (dan yun yi zhen)', 'dan' means only or solely. Because they heard that this scripture is the school of emptiness and non-form, they use the principle of emptiness and non-form, detached from mind and detached from realm, from beginning to end to explain it, using 'one truth' to dissolve everything, so it is called 'one truth'.
'Looking to the source and being lost in the branches (wang yuan mi pai)', 'wang' means to look up to. 'Yuan' is the place where the water originates. 'Mi' means confused. 'Pai' is a tributary. A fork in the road is called 'qi', and a fork in the water flow is called 'pai'. It means that although this scripture takes non-form as its doctrine, the meaning of the text is vastly different. Now, although it conforms to the great doctrine source, it completely violates the differential meanings and principles, so it is called 'looking to the source and being lost in the branches'. This sentence is from Xiaogong's preface to the Awakening of Faith. Although it is borrowed now, the meaning is different. There, he takes one mind as the source, and conditioned arising and ceasing as the branches. Here, it takes the scripture's doctrine as the source, and the meanings and principles as the branches. Therefore, it is different.
其餘等者。前則各有一長，此乃都來邪僻。前則依人依教，此乃率意推胸、率爾疏謬之言。故曰：「胸談臆注不堪采覽，置之言外」，故云不足論矣。就中此釋宇內偏多。疏主云：「予久志斯經，遍詢諸疏，親見數十本。或假託金剛藏，或云志公，或云傅大士，或云達磨，或云五祖，或題自名，皆好紙好墨裝飾甚華，其中文義總不堪采。如釋舍衛國云衛者百靈衛護，舉一例諸首末皆爾，茍有無限愚人，不能甄別，寶為至妙，誠可悲哉！」
故云胸談等，若將源派約迷不迷，前後相望有其四句。一、迷源不迷派，即配入名相者。二、迷派不迷源，即但云一真者。三、源派俱迷，即胸談臆注也。四、源派俱不迷，即下不攻異端，是此疏也。
疏河沙下。二、引文結顯
河沙珍寶者，即經云：「如恒河中所有沙，有如是等恒河，是諸恒河沙寧為多不？乃至此福德勝前福德。」
三時身命者。即經云：「須菩提！若有善男子、善女人，初日分以恒河沙等身命佈施，乃至何況書寫受持讀誦為人解說。」喻所下有二意。一即於此內、外二財喻之不及。二即如下文云：「我念過去無量阿僧祇劫，于然燈佛前，乃至譬喻所不能及。」含茲二意故云喻所不及。
豈徒然哉者。豈者可也。徒者空也
【現代漢語翻譯】 現代漢語譯本
其餘等等之類。之前的那些解釋各自只有一方面錯誤，而這些（胸談臆注）則是完全的邪僻。之前的解釋還依據人或教義，而這些（胸談臆注）則是隨意揣測、信口胡說，非常粗疏謬誤的言論。所以說：『胸中空談，隨意註釋，不值得采納瀏覽，應該拋棄不談』，因此說不值得討論。其中這種解釋（指胸談臆注）在世間特別多。疏主（指《金剛經疏》的作者）說：『我長期以來研究這部經，廣泛詢問各種註釋，親自見過幾十種版本。有的假託金剛藏（Kingangzang，菩薩名），有的說是志公（Zhi Gong，禪師名），有的說是傅大士（Fu Dashi，居士名），有的說是達磨（Damo，菩提達摩的簡稱，禪宗初祖），有的說是五祖（Wuzu，禪宗五祖弘忍），有的題上自己的名字，都用很好的紙墨裝飾得很華麗，但其中的文義完全不值得采納。比如解釋舍衛國（Shewei Guo，古印度國名）說『衛』是百靈衛護，舉這一個例子，所有的首尾都是這樣，如果有無數愚昧的人，不能分辨，把它們當作最好的，實在可悲啊！』 所以說胸談等等，如果將源頭和支流用迷惑與不迷惑來概括，前後對照有四句話。一、迷惑源頭但不迷惑支流，就是配入名相的那些。二、迷惑支流但不迷惑源頭，就是隻說『一真』的那些。三、源頭和支流都迷惑，就是胸談臆注。四、源頭和支流都不迷惑，就是下文說的『不攻擊異端』，就是這部疏（指《金剛經疏》）。 疏解『河沙下』。二、引用經文總結顯明 『河沙珍寶』，就是經文說的：『如恒河中所有沙，有如是等恒河，是諸恒河沙寧為多不？乃至此福德勝前福德。』（意思是：如果恒河中的沙子那麼多，有像這些恒河一樣多的恒河，那麼這些恒河中的沙子多不多呢？以此類推，這種福德勝過之前的福德。） 『三時身命』，就是經文說的：『須菩提（Xubuti，佛陀的弟子）！若有善男子、善女人，初日分以恒河沙等身命佈施，乃至何況書寫受持讀誦為人解說。』（意思是：須菩提！如果有善男子、善女人，在早晨用像恒河沙一樣多的生命來佈施，更何況書寫、受持、讀誦併爲他人解說。）用比喻來說明不及之處有兩層意思。一是就這內外兩種財物來說，比喻都不能及。二是如下文所說：『我念過去無量阿僧祇劫（Asengqi jie，極長的時間單位），于然燈佛（Randeng Fo，過去佛名）前，乃至譬喻所不能及。』（意思是：我回憶過去無量阿僧祇劫以前，在然燈佛面前，甚至任何譬喻都不能表達。）包含這兩種意思，所以說比喻不能及。 『豈徒然哉』，『豈』是『可』的意思，『徒』是『空』的意思。
【English Translation】 English version
Those others and so on. The previous ones each had one aspect of error, but these (chest-talk and wild annotations) are completely perverse. The previous ones relied on people or doctrines, but these (chest-talk and wild annotations) are arbitrary speculations, careless and erroneous words. Therefore, it is said: 'Empty talk from the chest, arbitrary annotations, are not worth adopting and browsing, and should be discarded and not discussed,' so it is said that they are not worth discussing. Among them, this kind of interpretation (referring to chest-talk and wild annotations) is particularly numerous in the world. The commentator (referring to the author of the 'Diamond Sutra Commentary') said: 'I have studied this sutra for a long time, widely inquired about various commentaries, and personally seen dozens of versions. Some falsely claim to be from Kingangzang (a Bodhisattva), some say it is from Zhi Gong (a Chan master), some say it is from Fu Dashi (a lay Buddhist), some say it is from Damo (short for Bodhidharma, the first patriarch of Chan Buddhism), some say it is from Wuzu (the fifth patriarch of Chan Buddhism Hongren), some write their own names, all decorated very luxuriously with good paper and ink, but the meaning of the text is completely unworthy of adoption. For example, explaining Shewei Guo (ancient Indian kingdom) by saying that 'Wei' means the protection of hundreds of spirits, taking this one example, all the beginnings and ends are like this. If there are countless ignorant people who cannot distinguish and regard them as the best, it is truly sad!' Therefore, it is said that chest-talk and so on, if the source and branches are summarized by confusion and non-confusion, there are four sentences in contrast. First, confusing the source but not confusing the branches, which are those that are matched with names and forms. Second, confusing the branches but not confusing the source, which are those that only say 'one truth'. Third, both the source and the branches are confused, which is chest-talk and wild annotations. Fourth, neither the source nor the branches are confused, which is what is said below, 'not attacking heresies,' which is this commentary (referring to the 'Diamond Sutra Commentary'). Commentary on 'below the Ganges sands'. Second, quoting the scriptures to conclude and clarify 'Ganges sands treasures' is what the sutra says: 'As the sand in the Ganges River, there are Ganges Rivers equal to it, are the sands of these Ganges Rivers many or not? Even this merit surpasses the previous merit.' (Meaning: If there are as many sands as in the Ganges River, and there are as many Ganges Rivers as there are sands, are the sands in these Ganges Rivers many or not? By analogy, this merit surpasses the previous merit.) 'Three times life' is what the sutra says: 'Xubuti (a disciple of the Buddha)! If there are good men and good women who, in the early part of the day, give away as many lives as the sands of the Ganges River, how much more so to write, receive, recite, and explain it to others.' (Meaning: Xubuti! If there are good men and good women who, in the morning, give away as many lives as the sands of the Ganges River, how much more so to write, receive, recite, and explain it to others.) There are two meanings to the metaphor of inadequacy. One is that the metaphor cannot reach both internal and external wealth. The second is as stated in the following text: 'I remember countless Asengqi jie (extremely long units of time) in the past, before Randeng Fo (name of a past Buddha), even metaphors cannot reach.' (Meaning: I recall countless Asengqi jie ago, before Randeng Fo, even any metaphor cannot express it.) Containing these two meanings, it is said that the metaphor cannot reach. 'How can it be in vain', 'How' means 'can', 'vain' means 'empty'.
。意云可空如此也。意謂此經句偈隱略有趣深微，尋波討源卒難得意，儻悟玄理隨分受持，得福德多不可思議。既若如此，非聖智不能造其源，常情之流豈合措意。此文意含兩勢：一驗凡心不曉，二驗持者福多也。
疏且天親下。二、述造疏意二
一、示疏論師承有據二
一、示論師承斥他添削
梵語提婆盤豆，此雲天親，是地前四加行位菩薩，即無著弟也。無著，梵語阿僧佉，是初地菩薩，即天親兄也。補處即彌勒菩薩，見在兜率天上次補佛處，號曰當來下生彌勒尊佛。以二菩薩依稟彌勒菩薩偈頌，造論解經，故云師補處尊。下懸談廣明。
後學下斥其違論。即無著、天親之後，制疏之者也。何疑者責辭也。添即前云配入名相者。于本論外，加以大小乘法相行位故云添。棄即前云但云一真者。棄卻兩論別自解釋也。不知彼人云我勝菩薩為，復不知菩薩所造論耶。若言不是我勝菩薩，亦非不知造論，但以志道參玄忘言取意，截徑修進不務枝流，誰有心力尋于論文者，即應責之曰：「尋論釋經則推無心力，推胸率意心力何多。」且者約截之辭。以不論所餘截徑而斥意云：「今不論你有理無理，且論主是入位上流，復從彌勒所受義句，此蓋佛佛相傳展轉師授。你之後學，何得固違而自率意
【現代漢語翻譯】 現代漢語譯本：意思是說，這部經的語句偈頌隱晦而有趣，含義深刻而微妙，想要追根溯源很難理解其中的真意，如果能夠領悟其中的玄妙道理，隨緣接受和奉持，所獲得的福德之多是不可思議的。既然是這樣，不是具有聖人智慧的人就不能探究它的源頭，普通人的見識怎麼能夠隨意揣測呢？這段文字包含兩層意思：一是驗證凡夫俗子不能理解，二是驗證受持這部經的人福德很多。
疏且天親下。第二，敘述創作疏的意圖，分為兩點。
第一，表明疏論的師承是有根據的，分為兩點。
第一，表明論的師承，駁斥他人增刪。
梵語提婆盤豆（Devapandhu，天親），這裡翻譯為天親，是地上菩薩之前的四加行位的菩薩，也就是無著（Asanga）的弟弟。無著，梵語阿僧佉（Asanga），是初地菩薩，也就是天親的哥哥。補處指的是彌勒菩薩（Maitreya Bodhisattva），現在在兜率天（Tushita Heaven）上作為下一任佛的候選者，被稱為當來下生彌勒尊佛（Maitreya, the Future Buddha）。因為這兩位菩薩依據彌勒菩薩的偈頌，創作論來解釋經典，所以說師承補處尊。下面懸談廣明。
後學下斥其違論。指的是在無著、天親之後，製作疏的人。何疑者是責備的語氣詞。添指的是前面說的配入名相的人。在本論之外，加上大小乘的法相行位，所以說是添。棄指的是前面說的只說一真的人。拋棄了兩論，自己另外解釋。不知道那些人是認為自己勝過菩薩，還是不知道菩薩所造的論呢？如果說不是自己勝過菩薩，也不是不知道菩薩造論，只是因為立志于探求玄妙的道理，忘記言語而領會其意，走捷徑修行進步，不致力于細枝末節，誰有心思去研究論文呢？就應該責備他們說：『研究論文解釋經典就推說沒有心思，揣測胸臆，隨意發揮，心思又怎麼會很多呢？』且者是截斷話頭的說法。因為不研究論典，走捷徑而駁斥說：『現在不論你有沒有道理，且說論主是入位的高人，又是從彌勒那裡接受的義句，這都是佛佛相傳，輾轉師授的。你作為後學，怎麼能夠固執地違背而隨意發揮呢？』
【English Translation】 English version: The meaning is that the verses and gathas of this scripture are obscure and interesting, and the meaning is profound and subtle. It is difficult to understand the true meaning if you want to trace the source. If you can understand the profound principles, accept and uphold them according to your ability, the amount of merit and virtue you will obtain is incredible. Since this is the case, those who do not have the wisdom of a sage cannot explore its source, and how can ordinary people's knowledge be able to speculate at will? This passage contains two meanings: one is to verify that ordinary people cannot understand it, and the other is to verify that those who uphold this scripture have a lot of merit.
'Shu qie Tianqin xia.' Second, describe the intention of creating the commentary, divided into two points.
First, indicate that the lineage of the commentary is based on evidence, divided into two points.
First, indicate the lineage of the commentary and refute others' additions and deletions.
The Sanskrit word is Devapandhu (Devapandhu, Tianqin), which is translated here as Tianqin, who is a Bodhisattva in the four preparatory stages before the ground, that is, the younger brother of Asanga (Asanga). Asanga, the Sanskrit word Asanga (Asanga), is a Bodhisattva of the first ground, that is, the elder brother of Tianqin. Bǔchù refers to Maitreya Bodhisattva (Maitreya Bodhisattva), who is now in Tushita Heaven (Tushita Heaven) as the next Buddha candidate, and is called Maitreya, the Future Buddha (Maitreya, the Future Buddha). Because these two Bodhisattvas created treatises to explain the scriptures based on the verses of Maitreya Bodhisattva, it is said that they inherited from the Bǔchù Venerable. The following is a broad explanation.
'Hòuxué xià chì qí wéi lùn.' Refers to those who made commentaries after Asanga and Tianqin. 'Hé yí zhě' is a rhetorical word of accusation. 'Tiān' refers to those who added the names and phases mentioned earlier. Outside of this treatise, the characteristics and stages of Mahayana and Hinayana are added, so it is said to be 'Tiān'. 'Qì' refers to those who only say 'one truth' mentioned earlier. They abandoned the two treatises and explained them separately. I don't know if those people think they are better than the Bodhisattvas, or if they don't know the treatises created by the Bodhisattvas? If they say that they are not better than the Bodhisattvas, and they do not know the treatises created by the Bodhisattvas, it is only because they are determined to explore the profound principles, forget the words and understand the meaning, take shortcuts to cultivate and progress, and do not devote themselves to trivial matters, who has the mind to study the papers? They should be accused of saying: 'Studying papers and explaining scriptures, you say you don't have the mind, but speculating and playing at will, how can you have so much mind?' 'Qiě zhě' is a way of cutting off the conversation. Because they do not study the treatises, take shortcuts and refute, saying: 'Now, regardless of whether you are reasonable or not, let's say that the authors of the treatises are high-ranking people who have entered the position, and they have also received the sentences of meaning from Maitreya. This is all passed down from Buddha to Buddha, and taught by teachers. As a later student, how can you stubbornly violate and play at will?'
耶？一是凡聖愚智懸隔。二是師父之言。背智率愚、悖師無禮，如父有所作子乃故違，豈合天道耶！」故此引師以斥也。
疏故今下。二、明今述解不攻異端。今初兩句對非顯。是故今者由菩薩展轉相授，所以今之述作不攻異端。攻謂攻擊，異謂別異，端即端倪，即顯諸家卻是異端也。故云對非顯是。故《論語》云：「攻乎異端斯害也。」已注云：「善道有統故殊涂而同歸，異端不同歸也。」
疏是下二句，出其因由，既用本論釋經，不攻異端明矣。
乳非下引經喻。《涅槃》第十云：「複次，善男子！如牧牛女為欲賣乳，貪多利故加二分水，轉復賣與余牧牛女。彼牧牛女得已，復加二分水，轉賣與近城女人。彼女得已復加二分水，賣與城中女人。彼女得已復加二分水，詣市賣之。時有一人為子納婦，當須好乳以待賓客，至市欲買。是賣乳者多索價數。是人答言：『汝乳多水，不直爾許之直。今我贍待賓客，是故當取。』取已還家煮用，作麋而無乳味，然于苦味中千倍為勝。何以故？乳之為味，諸味中最。善男子！我涅槃后，正法未滅餘八十年。爾時是經于閻浮提當廣流佈。是時當有諸比丘，抄略是經分作多分，抄前著后、抄后著前，前後著中、中著前後，雜以世語錯定是經。今多眾生不得正見。
【現代漢語翻譯】 現代漢語譯本：
『耶？一是凡人與聖人、愚笨與智慧之間存在著巨大的差距。二是師父所說的話。違背智慧而追隨愚昧，違背師父而毫無禮貌，就像父親有所作為，兒子卻故意違背，這難道符合天道嗎？』所以引用師父的話來駁斥他。
疏解：因為現在要闡述解釋，所以不攻擊其他宗派的異端邪說。首先，前兩句通過對比來彰顯正道。因此，現在由菩薩輾轉相授，所以現在的闡述寫作不攻擊異端。『攻』是攻擊，『異』是差別，『端』是端倪，也就是顯示各家宗派確實是異端。所以說通過對比來彰顯正道。所以《論語》說：『攻擊異端，那危害就大了。』已經註釋說：『善道有一個統一的標準，所以即使道路不同，最終也會殊途同歸，而異端是不能同歸的。』
疏解：下面兩句，說明其中的原因，既然是用本論來解釋佛經，那麼不攻擊異端就很明顯了。
用牛奶的比喻來引用佛經。《涅槃經》（Nirvana Sutra）第十卷說：『再次，善男子！比如一個牧牛女想要賣牛奶，因為貪圖更多的利益，所以在牛奶里摻了兩份水，然後轉手賣給其他的牧牛女。那個牧牛女得到牛奶后，又摻了兩份水，轉手賣給住在城附近的女人。那個女人得到牛奶后，又摻了兩份水，賣給城裡的女人。那個女人得到牛奶后，又摻了兩份水，拿到市場上去賣。當時有一個人為兒子娶媳婦，需要好的牛奶來招待賓客，到市場上去買。那個賣牛奶的人要價很高。那個人回答說：『你的牛奶摻了很多水，不值這麼多錢。但是我現在要招待賓客，所以還是買了吧。』買回家煮了之後，做成粥卻沒有牛奶的味道，但是比起苦味來，還是要勝過千百倍。為什麼呢？因為牛奶的味道，是各種味道中最好的。善男子！我涅槃（Nirvana）之後，正法還沒有滅亡的八十年裡。那個時候這部經在閻浮提（Jambudvipa，指我們所居住的這個世界）將會廣泛流傳。那個時候會有一些比丘（bhiksu，佛教出家人），抄略這部經，分成很多部分，把前面的抄到後面，把後面的抄到前面，把前後的抄到中間，把中間的抄到前後，摻雜著世俗的語言來錯誤地訂正這部經。現在很多眾生不能得到正確的見解。』
【English Translation】 English version:
『Alas? Firstly, there is a vast difference between ordinary people and sages, foolishness and wisdom. Secondly, the words of the master. Turning one's back on wisdom and following foolishness, disobeying the master and being disrespectful, is like a son deliberately going against his father's actions. How can this be in accordance with the way of heaven?』 Therefore, I cite the master's words to refute him.
Commentary: Because now we are expounding and explaining, we do not attack the heterodoxies of other schools. Firstly, the first two sentences highlight the correct path through contrast. Therefore, now it is transmitted from Bodhisattva (菩薩) to Bodhisattva, so the current exposition and writing do not attack heterodoxy. 『Attack』 means to attack, 『hetero』 means different, 『doxy』 means the beginning, which means that the various schools are indeed heterodox. Therefore, it is said that the correct path is highlighted through contrast. Therefore, the Analects says: 『Attacking heterodoxy is greatly harmful.』 It has already been noted: 『The good path has a unified standard, so even if the paths are different, they will eventually converge to the same destination, while heterodoxy cannot converge.』
Commentary: The following two sentences explain the reason, since the sutra is explained using this treatise, it is clear that heterodoxy is not attacked.
Quoting the sutra using the analogy of milk. The tenth volume of the Nirvana Sutra says: 『Furthermore, good man! For example, a milkmaid wants to sell milk, and because she is greedy for more profit, she adds two parts water to the milk, and then sells it to other milkmaids. After the milkmaid gets the milk, she adds two parts water again, and sells it to a woman living near the city. After the woman gets the milk, she adds two parts water again, and sells it to a woman in the city. After the woman gets the milk, she adds two parts water again, and takes it to the market to sell. At that time, a person was marrying a wife for his son, and needed good milk to entertain guests, so he went to the market to buy it. The milk seller asked for a high price. The person replied: 『Your milk has a lot of water in it, it is not worth that much money. But I need to entertain guests now, so I will buy it anyway.』 After buying it and cooking it at home, it became porridge without the taste of milk, but it was still a thousand times better than bitterness. Why? Because the taste of milk is the best of all tastes. Good man! Eighty years after my Nirvana (涅槃), before the Dharma (法) is destroyed. At that time, this sutra will be widely circulated in Jambudvipa (閻浮提, referring to the world we live in). At that time, there will be some bhikshus (比丘, Buddhist monks), who will abridge this sutra, divide it into many parts, copy the front to the back, copy the back to the front, copy the front and back to the middle, copy the middle to the front and back, and mix it with secular language to incorrectly correct this sutra. Now many sentient beings cannot obtain the correct view.』
如彼女人展轉賣乳，乃至成麋而無乳味。然彼經意以喻涅槃，此借用之以喻般若。此中城內之言語稍漫通，今取最初新構之乳未加水者，以為喻也。」
或曰：「此中豈無疏主自語，應同添水乳耶？」
答：「不然。雖有自言，但是連合前後，或引文之端，皆從本義而非添也。」
疏纂要下。二、示名題
義意在下。諸家至此皆略判經題，今務簡削繁，下文委釋。
三、解本文二
初、偈文歸請
將欲制疏，恐未上符下合，故歸請也。意云：《法華經》說：「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智。」聖智尚難圖度，凡心豈可測量。由是祈請加護冀無紕繆。于中前三句歸敬三寶，后一句祈願利生。初二字能歸至誠。稽者稽也。首即頭也。《尚書》云：「稽首拜手」，注云：「稽首，謂首至地也。拜手，首至手也。今則屈頭至地稽留少時，表敬之甚也。」又禮有三種，謂下揖、中跪、上稽首。今則上禮表無慢心。然能歸之人必具三業，表佛有天眼、天耳、他心知故。謂以身業歸，表佛有天眼見。以口業歸，表佛有天耳聞。以意業歸，表佛有他心知。又圓滿三業善故，成就三輪因故。以未歸三寶之前，三業悉皆不善，今歸三寶故，三業皆善也。三輪者，謂神通輪
【現代漢語翻譯】 現代漢語譯本： 『就像那個女人輾轉販賣乳汁，乃至摻水成了稀粥而沒有乳汁的味道。然而那部經的用意是用它來比喻涅槃（Nirvana，佛教術語，指解脫生死後的境界），這裡借用它來比喻般若（Prajna，佛教術語，指智慧）。這裡城內所說的言語稍顯粗俗，現在取最初新鮮擠出的、未加水的乳汁，作為比喻。』 有人問：『這裡難道沒有疏主的自語，應該如同摻水的乳汁嗎？』 回答：『不是的。雖然有自己的話，但是連線前後，或者引出文章的開端，都是從原本的意義出發，而不是新增。』 《疏纂要》下。二、示名題 義意在下。各家到這裡都略微地判別經題，現在務求簡要刪削繁瑣，下文詳細解釋。 三、解本文二 初、偈文歸請 將要製作疏文，恐怕未能上符佛意下合衆生，所以歸依祈請。意思是說：《法華經》（Lotus Sutra）說：『假使整個世間都像舍利弗（Sariputra，佛陀十大弟子之一）一樣，盡力共同思量，也不能測度佛的智慧。』聖人的智慧尚且難以揣測，凡人的心怎麼可以測量。因此祈請佛菩薩加持保佑，希望沒有錯誤。其中前三句是歸敬三寶（Buddha, Dharma, Sangha，佛教的三個皈依對象），后一句是祈願利益眾生。最初的兩個字『能歸』表示至誠。稽，是稽首的意思。首，就是頭。《尚書》（The Book of Documents）說：『稽首拜手』，註釋說：『稽首，是說頭到地上。拜手，是說頭到手。現在是屈頭到地上停留少時，表示敬意非常深厚。』又禮有三種，就是下揖、中跪、上稽首。現在是上禮，表示沒有傲慢之心。然而能歸依的人必定具備身、口、意三業，表示佛有天眼、天耳、他心通的緣故。用身業歸依，表示佛有天眼能見。用口業歸依，表示佛有天耳能聞。用意業歸依，表示佛有他心通能知。又圓滿三業的善行，成就三輪的因緣。在未歸依三寶之前，三業全部都是不善的，現在歸依三寶的緣故，三業都是善的。三輪，就是神通輪。
【English Translation】 English version: 'It is like that woman who sells milk from one person to another, until it becomes diluted like gruel and has no taste of milk. However, the meaning of that sutra is to use it as a metaphor for Nirvana (the state of liberation from the cycle of birth and death). Here, it is borrowed to be a metaphor for Prajna (wisdom). The language used within the city here is somewhat vulgar. Now, we take the freshly squeezed milk that has not been diluted with water as a metaphor.' Someone asks: 'Isn't there the author's own words in this? Shouldn't it be like milk mixed with water?' The answer is: 'No. Although there are his own words, they connect the preceding and following parts, or introduce the beginning of the text, all based on the original meaning and not added.' 《Commentary Compilation Essentials》, Part 2: Showing the Title The meaning is below. All schools briefly analyze the sutra title here. Now, we aim to simplify and reduce complexity, with detailed explanations in the following text. 3. Explanation of the Main Text in Two Parts First, the Verse of Returning and Requesting Intending to compose a commentary, fearing that it may not conform to the Buddha's intention above and align with sentient beings below, therefore, we return and request. The meaning is: The Lotus Sutra says: 'If the entire world were filled with beings like Sariputra (one of the Buddha's ten great disciples), and they all contemplated together with all their might, they could not fathom the Buddha's wisdom.' Even the wisdom of the saints is difficult to fathom, how can the minds of ordinary people measure it? Therefore, we pray for the blessings and protection of the Buddhas and Bodhisattvas, hoping there will be no errors. Among them, the first three lines are to return and pay homage to the Three Jewels (Buddha, Dharma, Sangha), and the last line is to pray for the benefit of all beings. The first two words 'Neng Gui' (able to return) indicate utmost sincerity. 'Ji' means to bow deeply. 'Shou' means head. The Book of Documents says: 'Bow deeply and salute with hands,' the commentary says: 'Bowing deeply means the head reaches the ground. Saluting with hands means the head reaches the hands. Now, it is bending the head to the ground and staying for a short time, expressing very deep respect.' Also, there are three types of etiquette, namely, lower bow, middle kneeling, and upper deep bow. Now, it is the upper etiquette, indicating no arrogance. However, the person who can return must possess the three karmas of body, speech, and mind, indicating that the Buddha has the divine eye, divine ear, and knowledge of others' minds. Using the body karma to return, it indicates that the Buddha has the divine eye to see. Using the speech karma to return, it indicates that the Buddha has the divine ear to hear. Using the mind karma to return, it indicates that the Buddha has the knowledge of others' minds to know. Also, perfecting the good deeds of the three karmas, accomplishing the causes of the three wheels. Before returning to the Three Jewels, all three karmas were unwholesome, now, because of returning to the Three Jewels, all three karmas are wholesome. The three wheels are the wheel of miraculous power.
、記心輪、教誡輪。因中身業歸，果獲神通輪。因中口業歸，果獲教誡輪。因中意業歸，果獲記心輪。據此即三業是因、三輪是果。三輪之因，依主釋也。今言稽首即當身業，但舉身業餘者自具。謂稱三寶名，及述所為事，即口業也。心不虔誠寧肯歸禮，即意業也。
牟尼下，正舉三寶。謂佛法僧為福之田，三皆可寶故云三寶，帶數釋也。然有三種：一住持。即塑畫等，像佛也。三藏教文，法也。五眾和合，僧也。遵守遺言任持像法，名曰住持。二別相者。佛即三身，法即教理行果，僧即二乘菩薩。三同體者。覺照名佛，軌持名法，和合名僧。于中復有本性觀行融通之異，皆一法上說之，故云同體。于上三中，今所歸者即別相也。五教之中當其始教，以此經屬始教故。今但取當宗之中能說般若為佛，所說般若為法，發起流通者為因，故非余教。
牟尼下，佛也。梵音釋迦牟尼，此云能仁寂默。能仁故不住涅槃，寂默故不住生死。又寂者現相無相，默者示說無說，此則即真之應也。大覺者，覺即是佛，大揀余聖，余聖雖覺未名為大，二乘偏覺、菩薩分覺，皆非大也。唯佛如來一覺永覺、無所不覺，如大夢覺、如蓮華開，迥超群聖故獨稱大。尊者具上九號為物所尊，下文廣辨。
能開下，法也。于中能
【現代漢語翻譯】 現代漢語譯本： 記心輪（憶持不忘的功德），教誡輪（教化眾生的功德）。因地中的身業清凈，果地上獲得神通輪（身神通力）。因地中的口業清凈，果地上獲得教誡輪（說法度眾）。因地中的意業清凈，果地上獲得記心輪（記憶和理解能力）。由此可知，三業是因，三輪是果。三輪之因，是依主釋（一種梵文語法結構，表示所屬關係）。現在說稽首（叩頭），就是指身業，但舉出身業，其他（口業、意業）自然包含在內。所謂稱念三寶名號，以及陳述所要做的事情，就是口業。心中不虔誠，怎麼會真心歸禮呢？這就是意業。
『牟尼』以下，正式舉出三寶。佛、法、僧是培植福德的田地，三者都可寶貴，所以稱為三寶，這是帶數釋（一種梵文語法結構，表示包含多個事物）。三寶有三種：一是住持三寶。即用泥塑或繪畫等方式製作的佛像，代表佛。三藏教典經文，代表法。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）和合共住，代表僧。遵守佛的遺教，保持佛法的形象，叫做住持三寶。二是別相三寶。佛指法身、報身、應身三身，法指教、理、行、果，僧指聲聞、緣覺二乘和菩薩。三是同體三寶。覺照的體性名為佛，軌生物解、任持自性名為法，和合無諍名為僧。其中又有本性、觀行、融通的差異，都是在同一法性上說的，所以稱為同體三寶。在以上三種三寶中，現在所歸依的是別相三寶。在五教（小乘教、始教、終教、頓教、圓教）中屬於始教，因為這部經屬於始教。現在只取本宗（般若宗）中能宣說般若的為佛，所說的般若為法，發起流通般若的為僧，所以不是其他教派。
『牟尼』以下，指佛。梵語釋迦牟尼（Sakyamuni），翻譯成漢語是能仁寂默。能仁所以不住于涅槃，寂默所以不住于生死。又，寂是現相而無相，默是示說而無說，這就是即真之應（在真如中應化）。大覺者，覺就是佛，『大』是爲了區別于其他聖者，其他聖者雖然覺悟，但不能稱為『大』，二乘是偏覺，菩薩是分覺，都不是『大』。只有佛如來是徹底覺悟、永遠覺悟、無所不覺，如同從大夢中醒來，如同蓮花開放，遠遠超越其他聖者，所以獨稱為『大』。尊者，具足如來十號中的九號，為眾生所尊敬，下文將詳細辨析。
『能開』以下，指法。其中能...
【English Translation】 English version: The Mind-Retention Wheel (the merit of remembering and not forgetting), the Teaching Wheel (the merit of teaching and transforming sentient beings). When the bodily karma in the causal stage is purified, one obtains the Supernatural Power Wheel (bodily supernatural power) in the resultant stage. When the verbal karma in the causal stage is purified, one obtains the Teaching Wheel (preaching the Dharma to liberate beings). When the mental karma in the causal stage is purified, one obtains the Mind-Retention Wheel (memory and comprehension). From this, it can be known that the three karmas are the cause, and the three wheels are the result. The cause of the three wheels is a Tatpurusha compound (a type of Sanskrit grammatical structure indicating a possessive relationship). Now, saying 『obeisance』 refers to bodily karma, but by mentioning bodily karma, the others (verbal and mental karma) are naturally included. The so-called reciting the names of the Three Jewels and stating what one intends to do is verbal karma. If the mind is not sincere, how can one truly take refuge? This is mental karma.
『Muni』 below, formally introduces the Three Jewels. The Buddha, Dharma, and Sangha are fields for cultivating merit, and all three are precious, so they are called the Three Jewels, which is a Dvigu compound (a type of Sanskrit grammatical structure indicating a collection of things). There are three types of Three Jewels: First, the Dwelling Three Jewels. That is, Buddha images made of clay or paintings, representing the Buddha. The scriptures of the Tripitaka, representing the Dharma. The harmonious dwelling of the five groups (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas), representing the Sangha. Obeying the Buddha's last words and maintaining the image of the Dharma is called the Dwelling Three Jewels. Second, the Distinctive Characteristic Three Jewels. The Buddha refers to the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. The Dharma refers to teaching, principle, practice, and result. The Sangha refers to the two vehicles of Sravakas and Pratyekabuddhas, and Bodhisattvas. Third, the Same Substance Three Jewels. The nature of awareness is called Buddha, the nature of upholding and maintaining is called Dharma, and the nature of harmony and non-contention is called Sangha. Among them, there are differences in inherent nature, contemplation, and integration, all of which are spoken of on the same Dharma nature, so they are called the Same Substance Three Jewels. Among the above three types of Three Jewels, what is being taken refuge in now is the Distinctive Characteristic Three Jewels. Among the five teachings (Hinayana, Initial Teaching, Final Teaching, Sudden Teaching, and Perfect Teaching), it belongs to the Initial Teaching, because this sutra belongs to the Initial Teaching. Now, only take the one in this school (Prajna School) who can expound Prajna as the Buddha, what is expounded as Prajna as the Dharma, and the one who initiates and propagates Prajna as the Sangha, so it is not other schools.
『Muni』 below, refers to the Buddha. The Sanskrit word Sakyamuni (Sakyamuni), translated into Chinese is 『Capable Benevolence and Silence』. Capable Benevolence, therefore, does not dwell in Nirvana; Silence, therefore, does not dwell in Samsara. Moreover, Silence is manifesting phenomena without phenomena, and Silence is showing speech without speech, which is the response from Suchness (responding in True Reality). The Greatly Enlightened One, enlightenment is the Buddha, 『Great』 is to distinguish from other sages, although other sages are enlightened, they cannot be called 『Great』. The two vehicles are partial enlightenment, and Bodhisattvas are partial enlightenment, neither of which is 『Great』. Only the Buddha Tathagata is thoroughly enlightened, eternally enlightened, and all-enlightened, like waking up from a great dream, like a lotus flower blooming, far surpassing other sages, so he is uniquely called 『Great』. The Honored One, possessing nine of the ten titles of a Tathagata, is revered by sentient beings, which will be analyzed in detail below.
『Able to Open』 below, refers to the Dharma. Among them, able to...
字屬佛。開字通佛及法，謂在佛為能開，在法為所開。般若三空句五字，唯局法也。然於此中具教理行果，般若果也，以是到彼岸慧故。三空理也。句即教也。理果合論行也。以慧照理是菩薩行故。
發起下，僧也。發起上士即須菩提，因興三問故佛說之。流通上士，即是彌勒、無著、天親也。邐迤解釋方始弘傳。上士者高上之士也，或曰上人，故馬鳴菩薩《贊無常經歸敬偈》云：「八輩上人能離染」；或云大士，故《大云疏》云：「如斯大士皆歸命」，斯皆通用故隨人稱。
疏冥資下一句。祈願利生也。冥闇，資助也。所述即此疏也。契合也。群機即一切眾生也。然資助加護有二種：一即顯加，謂現身說法有所見聞。二即冥加，但得智力無所視聽。今於二中唯求冥加也。以制疏釋經唯籍智力，但得冥助不須見聞。以此經云：「若以色見聲求是行邪道。」為順此教故不求顯然，凡所設教皆契理契機。今不言契理者，以疏是論文已契理故，又疏主於二利中利他偏甚。今唯言契機者，悲增之相也。
金剛經纂要刊定記卷第一 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
金剛經纂要刊定記卷第二
長水沙門子璇錄
將釋下。二、開章正釋
既蒙加祐心通智
【現代漢語翻譯】 現代漢語譯本 『字屬佛』：這裡的『字』指的是佛所說之法。『開字通佛及法』，意思是說，就佛而言，他是能開顯佛法之人；就佛法而言，它是被佛開顯的內容。『般若三空句五字』，僅僅侷限於佛法本身。然而，這五字包含了教、理、行、果。『般若』是果，因為它是到達彼岸的智慧。『三空』是理。『句』是教。理和果結合起來討論就是行，因為用智慧照亮真理是菩薩的修行。
『發起下』，指的是僧眾。『發起上士』指的是須菩提（Subhuti），因為他提出了三個問題，所以佛才為他宣說此經。『流通上士』指的是彌勒（Maitreya）、無著（Asanga）、世親（Vasubandhu）。他們逐漸地解釋，才開始弘揚傳播此經。『上士』是高尚之人的意思，或者說是『上人』，所以馬鳴菩薩（Asvaghosa）在《贊無常經歸敬偈》中說：『八輩上人能離染』；或者說是『大士』，所以《大云疏》中說：『如斯大士皆歸命』，這些稱謂都是通用的，所以可以根據不同的人來稱呼。
『疏冥資下一句』，指的是祈願利益眾生。『冥闇』，指的是暗中，『資助』指的是幫助。『所述』指的是這部疏。『契合』指的是相應。『群機』指的是一切眾生。然而，資助加持有兩種：一種是顯加，指的是現身說法，能夠有所見聞；另一種是冥加，指的是僅僅獲得智慧的力量，而沒有視聽。現在我們在這兩種之中只求冥加。因為撰寫疏來解釋經典，僅僅依靠智慧的力量，只需要暗中的幫助，不需要見聞。因為這部經中說：『若以色見聲求是行邪道。』爲了順應這個教導，所以不尋求明顯的幫助，凡是所設立的教法，都契合真理，契合眾生的根機。現在不說契合真理，因為疏是解釋論文的，已經契合真理了，而且疏的作者在二利之中，利他之心更加強烈。現在只說契合眾生的根機，是悲心增長的體現。
《金剛經纂要刊定記卷第一》 《大正藏》第 33 冊 No. 1702 《金剛經纂要刊定記》
《金剛經纂要刊定記卷第二》
長水沙門子璇錄
『將釋下』。二、開章正釋
既蒙加祐心通智
【English Translation】 English version 'Words belong to the Buddha': Here, 'words' refer to the Dharma spoken by the Buddha. 'Opening words connects to the Buddha and the Dharma' means that, in terms of the Buddha, he is the one who reveals the Dharma; in terms of the Dharma, it is the content revealed by the Buddha. 'Prajna (wisdom) three emptiness phrase five words' is limited to the Dharma itself. However, these five words contain teaching, principle, practice, and fruit. 'Prajna' is the fruit, because it is the wisdom to reach the other shore. 'Three emptiness' is the principle. 'Phrase' is the teaching. Combining principle and fruit for discussion is practice, because using wisdom to illuminate the truth is the practice of a Bodhisattva.
'Initiating below' refers to the Sangha (monastic community). 'Initiating superior being' refers to Subhuti (須菩提), because he raised three questions, so the Buddha spoke this Sutra for him. 'Disseminating superior beings' refers to Maitreya (彌勒), Asanga (無著), and Vasubandhu (世親). They gradually explained it, and then began to promote and disseminate this Sutra. 'Superior being' means a noble person, or 'superior person', so Asvaghosa (馬鳴菩薩) said in the 'Praise of Impermanence Gatha of Homage': 'Eight kinds of superior people can leave defilement'; or 'great being', so the 'Great Cloud Commentary' says: 'Such great beings all take refuge', these titles are all common, so they can be called according to different people.
'Commentary dark assistance next sentence' refers to praying for the benefit of sentient beings. 'Darkness' refers to secretly, 'assistance' refers to help. 'Described' refers to this commentary. 'Accordance' refers to corresponding. 'All capacities' refers to all sentient beings. However, there are two kinds of assistance and blessing: one is manifest assistance, which refers to preaching the Dharma in person, being able to see and hear; the other is dark assistance, which refers to only obtaining the power of wisdom, without seeing or hearing. Now we only seek dark assistance among these two. Because writing commentaries to explain the scriptures only relies on the power of wisdom, only needing secret help, without needing seeing or hearing. Because this Sutra says: 'If one seeks me by outward appearance or seeks me by sound, that person is practicing the wrong path.' In order to comply with this teaching, we do not seek obvious help, and all the teachings established are in accordance with the truth and in accordance with the capacities of sentient beings. Now we do not say in accordance with the truth, because the commentary is an explanation of the thesis, and it is already in accordance with the truth, and the author of the commentary has a stronger intention to benefit others among the two benefits. Now only saying in accordance with the capacities of sentient beings is a manifestation of increasing compassion.
'Diamond Sutra Compilation of Essentials Definitive Record Volume 1' 'Taisho Tripitaka Volume 33 No. 1702 Diamond Sutra Compilation of Essentials Definitive Record'
'Diamond Sutra Compilation of Essentials Definitive Record Volume 2'
Recorded by Shramana Zixuan of Changshui
'Will explain below'. Two, Opening Chapter Correct Explanation
Having received blessing, the mind is connected to wisdom
明，約義開章遂申經旨。文二
初、標列章門
將猶欲也。此依崇聖寺塵外疏，唯開四門。若準《大云疏》中，即開六門：一明經意，二明宗旨，三明經體，四辨譯時，五解題目，六釋經文。今雖四門，含六門義。謂此第二攝彼二三，第四攝彼五六，其餘單攝但小異耳。
二、依章正釋二
初、總論諸教如多藥共治一病。二、別顯則如一一藥各有功能也。初中二
初、通赴機緣
酬因者，酬謂酬報，因謂因地。以佛于因地初發心時，希求無上正等菩提，遂啟四弘誓願：煩惱無邊誓願斷，法門無邊誓願學，眾生無邊誓願度，佛道無上誓願成。於此四中，三愿皆畢唯一未圓，誓度眾生眾生宛在。今雖證果不捨因門，現身說法濟度群品，以報先愿，故曰酬因。故《法華》云：「我本立誓願，欲令一切眾，如我等無異。如我昔所愿，今者以滿足，化一切眾生，皆令入佛道。」
酬請者。佛初成道，梵王帝釋等請轉法輪。故《法華》云：「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天，並余諸天眾，眷屬百千萬，恭敬合掌禮，請我轉法輪。」如來默然受請。既受其請故，始於鹿苑終至鶴林，四十九年說諸經教救度眾生。故《法華》云：「即于波羅奈轉四諦法輪」等也。
【現代漢語翻譯】 現代漢語譯本： 明，約略地闡述綱要，進而詳細解釋經文的旨意。分為兩部分：
一、標明列出章節的綱要
『將』字的意思是『將要』或『想要』。這裡依據崇聖寺塵外疏的觀點，只開立四個綱要。如果按照《大云疏》中的說法，則開立六個綱要：一是闡明經文的意義，二是闡明宗旨，三是闡明經文的體性，四是辨別翻譯的時間，五是解釋題目，六是解釋經文。現在雖然只有四個綱要，卻包含了六個綱要的意義。因為這第二點包含了《大云疏》中的第二和第三點，第四點包含了《大云疏》中的第五和第六點，其餘的綱要單獨包含的意義略有不同而已。
二、依據綱要正式解釋，分為兩部分：
一是總的來說，各種教法就像多種藥物共同治療一種疾病。二是分別顯示，則像每一種藥物各有其功能。第一部分又分為兩部分：
一是普遍適應各種根機的緣分
『酬因』的意思是酬報因地。因為佛在因地最初發心時，希望證得無上正等菩提，於是發起四弘誓願：煩惱無邊誓願斷，法門無邊誓願學，眾生無邊誓願度，佛道無上誓願成。在這四種誓願中，三種誓願都已經完成，只有一種尚未圓滿，那就是誓度眾生，而眾生依然存在。現在雖然已經證得佛果，但不捨棄因地的愿門，現身說法，救度眾生，以報答先前的誓願，所以叫做『酬因』。所以《法華經》（《妙法蓮華經》）說：『我本立誓願，欲令一切眾，如我等無異。如我昔所愿，今者已滿足，化一切眾生，皆令入佛道。』
『酬請』的意思是酬報請法。佛最初成道時，梵王（Brahmā）帝釋（Indra）等請求佛轉法輪。所以《法華經》說：『爾時諸梵王，及諸天帝釋，護世四天王，及大自在天，並余諸天眾，眷屬百千萬，恭敬合掌禮，請我轉法輪。』如來（Tathāgata）默然接受了他們的請求。既然接受了他們的請求，就開始在鹿苑（Mrigadava）說法，直到鶴林（Kushinagar）涅槃，四十九年間宣說了各種經教，救度眾生。所以《法華經》說：『即于波羅奈（Varanasi）轉四諦法輪』等等。
【English Translation】 English version: Explanation: Briefly outlining the key points and then elaborating on the meaning of the scriptures. Divided into two parts:
- Listing the chapter headings
The word '將' (jiang) means 'about to' or 'intending to'. Here, according to the 'Chenwai Commentary' of Chong Sheng Temple, only four headings are established. If according to the 'Dayun Commentary', six headings are established: 1. Clarifying the meaning of the scripture, 2. Clarifying the purpose, 3. Clarifying the nature of the scripture, 4. Distinguishing the time of translation, 5. Explaining the title, 6. Explaining the text. Although there are only four headings now, they contain the meaning of six headings. This is because the second point here includes the second and third points in the 'Dayun Commentary', and the fourth point includes the fifth and sixth points in the 'Dayun Commentary'. The meanings contained in the remaining headings are slightly different.
- Officially explaining according to the headings, divided into two parts:
First, generally speaking, various teachings are like multiple medicines jointly treating one disease. Second, showing separately, it is like each medicine has its own function. The first part is further divided into two parts:
- Universally adapting to the affinities of various capacities
'Repaying the cause' (Chou Yin) means repaying the causal ground. Because when the Buddha initially aroused the aspiration in the causal ground, hoping to attain unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi), he then made the Four Great Vows: 'Sentient beings are numberless, I vow to save them; Afflictions are inexhaustible, I vow to end them; The Dharmas are boundless, I vow to master them; The Buddha-way is supreme, I vow to attain it.' Among these four vows, three vows have already been completed, and only one has not yet been fulfilled, which is the vow to save all sentient beings, and sentient beings are still here. Now, although he has attained Buddhahood, he does not abandon the gate of the causal ground, appearing in the world to teach the Dharma and save sentient beings, in order to repay the previous vows, so it is called 'Repaying the cause'. Therefore, the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) says: 'I made a vow from the beginning, wishing to make all beings like me, without any difference. As I wished in the past, now it is fulfilled, transforming all sentient beings, causing them all to enter the Buddha-way.'
'Repaying the request' (Chou Qing) means repaying the request for Dharma. When the Buddha first attained Buddhahood, Brahma (Brahmā), Indra (Indra), and others requested the Buddha to turn the wheel of Dharma. Therefore, the 'Lotus Sutra' says: 'At that time, the Brahma Kings, and the Deva Indra, the Four Heavenly Kings who protect the world, and the Great自在天 (Great Free Heaven), and other heavenly beings, with hundreds of thousands of family members, respectfully joined their palms and bowed, requesting me to turn the wheel of Dharma.' The Tathagata (Tathāgata) silently accepted their request. Since he accepted their request, he began to preach the Dharma in Mrigadava (Deer Park), until Nirvana in Kushinagar (Kushinagar), speaking various scriptures for forty-nine years, saving sentient beings. Therefore, the 'Lotus Sutra' says: 'Immediately in Varanasi (Varanasi) turning the wheel of the Four Noble Truths', and so on.
顯理度生者。此二相從合說，然有通別。通則佛以一音演說法，眾生隨類各得解。別則說四諦法顯生空理，度凡夫外道；說六波羅蜜，顯二空理，度不定性二乘及利根凡夫，令入大乘道；說一乘法顯法界理，度定性不定性二乘及地住菩薩並上上利根凡夫，令入一乘究竟佛道。
若據下。二、克就佛意
唯為一大事等者。《法華經》具云：「諸佛世尊唯為一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯為一大事因緣故出現於世？諸佛世尊欲令眾生開佛知見使得清凈故出現於世，乃至欲令眾生入佛知見道故出現於世。」準《天長疏》解云：「佛之知見非三非五故云一，廣博包含故云大，諸佛儀式說此化生故云事，眾生有此機能感於佛曰因，佛即應之曰緣。」故者所以義。由此一大事因緣，所以佛出於世。開示悟入者。此之四句不出於二：初二句能化，后兩句所化。能化有二：謂大開而由示，此屬於佛。所化亦二：謂始悟而終入，此屬眾生。若準《法華論》釋：「開者雙開菩提、涅槃二無上果。示者別示法身，顯三乘同體。悟者知義，別指報身，二乘不知說令知故。入者因義，修因契入故。」《華嚴》疏主解云：「開者開除惑障。示者示真實理。悟者悟妄本空，了心體寂，只今悟上真理。入者冥於心體。
【現代漢語翻譯】 現代漢語譯本： 顯理度生：這兩種相狀合在一起說，但有共通和特別之處。共通之處在於，佛以一種聲音演說佛法，眾生根據各自的類別都能理解。特別之處在於，說四諦法（苦、集、滅、道）顯明眾生本空的道理，度化凡夫和外道；說六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），顯明人法二空的道理，度化不定性的聲聞、緣覺二乘以及利根的凡夫，使他們進入大乘道；說一乘法顯明法界（宇宙萬有）的道理，度化定性和不定性的聲聞、緣覺二乘以及地住菩薩，還有上上利根的凡夫，使他們進入一乘究竟的佛道。
以下根據下文：二、根據佛的本意
『唯為一大事等』：《法華經》中詳細地說：『諸佛世尊只是爲了一大事因緣的緣故才出現於世。舍利弗（釋迦摩尼佛的十大弟子之一）！憑什麼說諸佛世尊只是爲了一大事因緣的緣故才出現於世呢？諸佛世尊想要讓眾生開啟佛的知見，使他們能夠清凈的緣故才出現於世，乃至想要讓眾生進入佛的知見道的緣故才出現於世。』根據《天長疏》的解釋說：『佛的知見不是三也不是五，所以說『一』，廣博包含所以說『大』，諸佛的儀式是說用這個來化生，所以說『事』，眾生有這種機能感應到佛叫做『因』，佛就應和他們叫做『緣』。』『故』是『所以』的意思。因為這一大事因緣，所以佛才出現於世。 『開示悟入』：這四句話沒有超出兩個方面：前兩句是能教化，后兩句是被教化。能教化有兩個方面：就是大開而由示，這屬於佛。被教化也有兩個方面：就是開始領悟而最終進入，這屬於眾生。如果根據《法華論》的解釋：『開』是同時開啟菩提（覺悟）、涅槃（寂滅）兩種無上的果。『示』是分別指示法身（佛的真身），顯明三乘（聲聞乘、緣覺乘、菩薩乘）同體的道理。『悟』是知曉意義，分別指報身（佛的應身），因為二乘不瞭解所以才說讓他們瞭解。『入』是因的意義，修行因地才能契入。』《華嚴》疏主解釋說：『開』是開除迷惑的障礙。『示』是顯示真實的道理。『悟』是領悟虛妄的本性是空，瞭解心體的寂靜，只是現在領悟上面的真理。『入』是與心體相合。
【English Translation】 English version: Manifesting the Principle to Deliver Sentient Beings: These two aspects are spoken of together, yet they have common and distinct features. The common aspect is that the Buddha expounds the Dharma with one sound, and sentient beings understand it according to their respective categories. The distinct aspect is that the Buddha speaks of the Four Noble Truths (suffering, accumulation, cessation, path), revealing the principle of the emptiness of beings, to deliver ordinary people and non-Buddhist paths; speaks of the Six Paramitas (generosity, discipline, patience, diligence, concentration, wisdom), revealing the principle of the emptiness of both beings and phenomena, to deliver those of uncertain nature in the Two Vehicles (Shravaka and Pratyekabuddha) and ordinary people with sharp faculties, leading them into the Mahayana path; speaks of the One Vehicle Dharma, revealing the principle of the Dharmadhatu (the universe and all its phenomena), to deliver those of fixed and uncertain nature in the Two Vehicles, as well as Bodhisattvas abiding in the stages, and ordinary people with the sharpest faculties, leading them into the ultimate Buddha path of the One Vehicle.
Based on the following: Two, Focusing on the Buddha's Intention
'Solely for the Sake of One Great Event, etc.': The Lotus Sutra states in detail: 'The Buddhas, the World-Honored Ones, appear in the world solely for the sake of one great event and condition. Shariputra (one of the ten great disciples of Shakyamuni Buddha)! What is meant by saying that the Buddhas, the World-Honored Ones, appear in the world solely for the sake of one great event and condition? The Buddhas, the World-Honored Ones, appear in the world because they wish to enable sentient beings to open up the knowledge and vision of the Buddha, so that they may be pure, and even wish to enable sentient beings to enter the path of the knowledge and vision of the Buddha.' According to the interpretation of the Tiāncháng Commentary: 'The knowledge and vision of the Buddha is neither three nor five, hence it is called 'one'; it is vast and inclusive, hence it is called 'great'; the rituals of the Buddhas are to speak of this transformation and birth, hence it is called 'event'; sentient beings have this capacity to sense the Buddha, which is called 'cause'; the Buddha responds to them, which is called 'condition'.' 'Therefore' means 'the reason why'. Because of this one great event and condition, the Buddha appears in the world. 'Opening, Showing, Awakening, Entering': These four phrases do not go beyond two aspects: the first two phrases are the ability to transform, and the last two phrases are those being transformed. The ability to transform has two aspects: namely, greatly opening and then showing, which belongs to the Buddha. Those being transformed also have two aspects: namely, beginning to awaken and finally entering, which belongs to sentient beings. According to the interpretation of the Lotus Sutra Treatise: 'Opening' is simultaneously opening the two unsurpassed fruits of Bodhi (enlightenment) and Nirvana (extinction). 'Showing' is separately showing the Dharmakaya (the body of the Dharma), revealing the principle that the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) share the same essence. 'Awakening' is knowing the meaning, specifically referring to the Sambhogakaya (the body of reward), because the Two Vehicles do not understand, so it is said to make them understand. 'Entering' is the meaning of cause, cultivating the cause to be in accord.' The commentator of the Avatamsaka Sutra explains: 'Opening' is removing the obstacles of delusion. 'Showing' is showing the true principle. 'Awakening' is awakening to the emptiness of the nature of delusion, understanding the stillness of the mind's essence, just now awakening to the true principle above. 'Entering' is merging with the mind's essence.
」石壁解云：「一切眾生皆有佛性，大開也。指云心中了了分明，是佛性曲示也。斬新領解決定印可不疑，始悟也。一切念想都亡，終入也。」諸家解釋旨趣不同，白璧黃金各為至寶。
疏后別顯者。近指一卷《金剛》，遠關諸部《般若》。以同宗故，意明有何所以說無相經。于中五段具列如疏。初中三
初、標
對治者。如病設藥義見序中。我執者有二：一、凡夫情計我，即執五蘊總相，以為主宰。二、外道神我，即蘊離蘊或大或小，幽靈神聖動用難思，皆計為實，故示我執。計一切法實有體性，名為法執。然佛說小乘以除我執。今說般若重為此者，蓋深必該淺也，由是正除法執，兼明我空也。
由此下。二、釋二
初、總標
由執起障煩惱，即根隨等，此依我執而起，如前逐妄中說，所知即根本無明也。故《起信論》云：「無明義者名為智礙，即所知障也。」此依法執而起。
由煩下。二、別示二障過患二
初、煩惱障
心不等者。心本清凈自在，功德妙用過於塵沙，良由此障覆蔽不得顯現，故云心不解脫。解脫者自在義。不唯令心不解脫，復能造業潤業，業即善、惡、不動業也。以有業因，必招果報即受生也。受生之處所謂五道，生而復死往而又來，
【現代漢語翻譯】 現代漢語譯本 石壁解云：『一切眾生皆有佛性，這是「大開」的境界。』（大開：指頓悟，豁然開朗）。『指云心中了了分明，是佛性曲示。』（曲示：委婉地顯示）。『斬新領解決定印可不疑，這是始悟。』（始悟：開始領悟）。『一切念想都亡，這是終入。』（終入：最終證入）。各家解釋的旨趣不同，如同白璧黃金，各自都是珍寶。
疏后別顯：這裡指近處的一卷《金剛經》，遠處關聯諸部《般若經》。因為同屬一宗，所以說明了為什麼要說無相之經。其中五段都詳細列在疏文中。最初一段分為三部分。
初、標
對治：如同生病設定藥物，意義見於序文之中。我執有兩種：一、凡夫的情感計度的我，即執著五蘊（色、受、想、行、識）總和的表相，認為是主宰。二、外道的神我，即認為神我存在於五蘊之外，或大或小，其幽靈神聖的活動難以思議，都認為是真實的，所以稱為我執。計度一切法真實存在自體和性質，名為法執。然而佛說小乘是爲了去除我執。現在說《般若經》再次爲了這個目的，是因為深刻的道理必然包含淺顯的道理，因此主要是去除法執，兼帶說明我空的道理。
由此下。二、釋二
初、總標
由於執著而產生障礙煩惱，即根本煩惱和隨煩惱等，這些是依靠我執而產生的，如前面逐妄中所說。所知障即根本無明。所以《起信論》說：『無明的意義就是智礙，也就是所知障。』這是依靠法執而產生的。
由煩下。二、別示二障過患二
初、煩惱障
心不等者：心本來清凈自在，功德妙用超過塵沙，正是由於這種障礙覆蓋遮蔽而不能顯現，所以說心不得解脫。解脫就是自在的意思。不僅使心不得解脫，還能造業潤業，業就是善業、惡業、不動業。因為有業因，必定招致果報，也就是受生。受生之處就是所謂的五道（地獄、餓鬼、畜生、人、天），生了又死，去了又來。
【English Translation】 English version Shi Bi (Stone Wall) explains: 『All sentient beings have Buddha-nature, this is 「Great Opening」.』 (Da Kai: Great Opening, refers to sudden enlightenment, a sudden realization). 『Pointing to the clear and distinct understanding in the mind, this is the subtle manifestation of Buddha-nature.』 (Qu Shi: Subtle Manifestation). 『Completely new understanding, definite approval without doubt, this is the beginning of enlightenment.』 (Shi Wu: Beginning of Enlightenment). 『All thoughts cease, this is the final entry.』 (Zhong Ru: Final Entry). The interpretations of various schools differ, like white jade and gold, each is a supreme treasure.
Distinguishing after the commentary: This refers to the nearby one volume of the 『Diamond Sutra (Jin Gang Jing)』, and distantly relates to the various 『Prajna Sutras (Bo Re Jing)』. Because they belong to the same school, it explains why the Sutra of No-Form is spoken. The five sections within are listed in detail in the commentary. The first section is divided into three parts.
First, the heading
Antidote: Like setting up medicine for illness, the meaning is seen in the preface. There are two types of ego-attachment (Wo Zhi): First, the ego that ordinary people emotionally calculate, that is, clinging to the general appearance of the five aggregates (Wu Yun: form, feeling, thought, volition, consciousness), considering it as the master. Second, the self of external paths, that is, thinking the self exists outside the five aggregates, either large or small, its ghostly and sacred activities are difficult to imagine, all considered as real, hence it is called ego-attachment. Calculating that all dharmas (Fa) truly have self-nature and characteristics is called dharma-attachment (Fa Zhi). However, the Buddha spoke of the Hinayana (Xiao Sheng) to remove ego-attachment. Now speaking of the 『Prajna Sutra』 again for this purpose is because profound principles must include shallow principles, therefore it mainly removes dharma-attachment, and also explains the principle of the emptiness of self.
From here below. Second, explanation in two parts
First, general heading
Due to attachment, obstacles and afflictions arise, such as root afflictions and secondary afflictions, etc. These arise relying on ego-attachment, as mentioned earlier in dispelling delusion. The knowable obstacle (Suo Zhi Zhang) is the fundamental ignorance (Wu Ming). Therefore, the 『Awakening of Faith Treatise (Qi Xin Lun)』 says: 『The meaning of ignorance is called the obstacle to wisdom, which is the knowable obstacle.』 This arises relying on dharma-attachment.
From affliction below. Second, specifically showing the faults of the two obstacles in two parts
First, affliction obstacle
Unequal mind: The mind is originally pure and free, its merits and wonderful functions exceed dust and sand, precisely because this obstacle covers and obscures it, it cannot manifest, therefore it is said that the mind is not liberated. Liberation means freedom. Not only does it prevent the mind from being liberated, but it can also create karma and nourish karma. Karma is good karma, evil karma, and immovable karma. Because there is karmic cause, it will inevitably lead to karmic retribution, which is rebirth. The place of rebirth is the so-called five paths (Di Yu, E Gui, Chu Sheng, Ren, Tian: hell, hungry ghosts, animals, humans, devas), born and dying, going and coming.
故云輪轉。輪轉之相已如序中綸輪義也。反推其源即是我執，故知我執是過患根本，故要除之。
由所知下。二、所知障
慧不等者，此即大乘深慧，不論小乘淺慧。此慧若發，照見五蘊皆空，唯是心性，離自心外無別有法，今為無明覆蔽不得開發。故《華嚴》云：「若不了自心，云何知正道，彼由顛倒慧，增長一切惡。」
不達等者。然諸法性相有別有通。別則如水以濕為性，以動靜為相等。通則諸法同以無為為性，有為為相。由無是慧，故不能了之。然了心即根本智，了性相即后得智。二智不顯蓋由無明，無明不除不成佛法。故云：「縱出三界亦滯二乘」等。斯則雖出火宅，猶止化城，不到寶所。若反推其本由於法執，將知法執是過患根本也。然此二障非謂抗行，皆由一心所為，但微著有異。所知則細，煩惱則粗，粗細雖殊都無別體，猶如一水起動成波微著有異。于中亦有二義。才動則不能現像，同彼所知，猛盛則覆舟溺人，況于煩惱。法喻相對，昭然可見。又心慧解脫，約人料揀以成四句。謂心解脫、慧不解脫，二乘也。心不解脫、慧解脫，大悲菩薩也。俱解脫，佛也。俱不解脫，凡夫也。
疏二執下。
三結以前推窮一切過患根本是其我法二執，二執若遣二障即除，二障若除
【現代漢語翻譯】 現代漢語譯本：所以叫做輪轉。輪轉的相狀已經在序文中的『綸輪』的意義中解釋過了。反過來推究它的根源就是我執（認為有一個真實的『我』的執念），所以知道我執是過患的根本，因此要去除它。
由所知下。二、所知障（阻礙認識真理的障礙）
慧不等者，這裡指的是大乘（Mahāyāna）深奧的智慧，不是小乘（Hinayana）淺顯的智慧。這種智慧如果生髮出來，就能照見五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）皆空，只有心性（citta-svabhāva），離開自心之外沒有別的法（dharma，事物、規律）。現在因為無明（avidyā，對事物真相的迷惑）的遮蔽而不能開發。所以《華嚴經》（Avataṃsaka Sūtra）說：『如果不瞭解自己的心，怎麼能知道正道？他們由於顛倒的智慧，增長一切惡。』
不達等者。然而諸法的體性（svabhāva）和現象（lakṣaṇa）有區別也有共通之處。區別在於，比如水的體性是濕潤，現象是流動或靜止等等。共通之處在於，諸法都以『無為』（asaṃskṛta，不依賴因緣造作的）為體性，以『有為』（saṃskṛta，依賴因緣造作的）為現象。由於沒有這種智慧，所以不能瞭解它。然而瞭解心就是根本智（mūla-jñāna），瞭解體性和現象就是后得智（pṛṣṭhalabdha-jñāna）。這兩種智慧不能顯現，是因為無明遮蓋，無明不去除就不能成就佛法。所以說：『縱然出了三界（trailokya，欲界、色界、無色界），也滯留在二乘（聲聞乘、緣覺乘）』等等。這就像雖然出了火宅（比喻充滿煩惱的世間），仍然停留在化城（比喻二乘的涅槃），沒有到達寶所（比喻佛的涅槃）。如果反過來推究它的根本原因在於法執（對事物、規律的執念），就會知道法執是過患的根本。然而這兩種障礙並不是各自獨立存在的，都是由一心所為，只是細微的執著有所不同。所知障比較細微，煩惱障比較粗重，粗細雖然不同，但都沒有不同的本體，就像同一水體，起動成為波浪，細微的執著有所不同。其中也有兩種意義。才動就不能顯現影像，如同所知障；猛烈洶涌就會覆舟溺人，更何況是煩惱障。用事物和比喻相對照，就非常明顯了。又心解脫（citta-vimukti）、慧解脫（prajñā-vimukti），根據人的情況來分析，可以形成四種情況。即心解脫、慧不解脫，是二乘；心不解脫、慧解脫，是大悲菩薩（mahākaruṇā bodhisattva）；俱解脫，是佛（buddha）；俱不解脫，是凡夫。
疏二執下。
三、總結：以前面推究一切過患的根本是我法二執，二執如果去除，二障（煩惱障、所知障）就消除，二障如果消除
【English Translation】 English version: Therefore, it is called 'cyclic existence' (輪轉). The aspect of cyclic existence has already been explained in the meaning of 'successive wheels' (綸輪) in the introduction. Tracing back to its source, it is the ego-grasping (我執, ātmagraha), hence we know that ego-grasping is the root of all faults, and therefore it must be removed.
From 'by what is known' downwards. Two, the cognitive obscuration (所知障, jñeyāvaraṇa)
'Wisdom not equal' refers to the profound wisdom of the Mahāyāna (大乘), not the shallow wisdom of the Hinayana (小乘). If this wisdom arises, it illuminates that the five aggregates (五蘊, skandha) are all empty, and only the nature of mind (心性, citta-svabhāva) exists. Apart from one's own mind, there is no other dharma (法, thing, phenomenon, law). Now, it is obscured by ignorance (無明, avidyā) and cannot be developed. Therefore, the Avataṃsaka Sūtra (《華嚴經》) says: 'If one does not understand one's own mind, how can one know the right path? They, due to inverted wisdom, increase all evils.'
'Not understanding' and so on. However, the nature (體性, svabhāva) and characteristics (現象, lakṣaṇa) of all dharmas are both distinct and common. Distinct, for example, water's nature is wetness, and its characteristics are movement or stillness, and so on. Common, all dharmas share the characteristic of being unconditioned (無為, asaṃskṛta) as their nature, and conditioned (有為, saṃskṛta) as their characteristics. Because of the absence of this wisdom, one cannot understand it. However, understanding the mind is fundamental wisdom (根本智, mūla-jñāna), and understanding nature and characteristics is subsequent wisdom (后得智, pṛṣṭhalabdha-jñāna). The obscuration of these two wisdoms is due to ignorance, and without removing ignorance, one cannot accomplish the Buddha-dharma. Therefore, it is said: 'Even if one leaves the three realms (三界, trailokya), one is still stuck in the two vehicles (二乘, śrāvakayāna and pratyekabuddhayāna)' and so on. This is like leaving the burning house (比喻充滿煩惱的世間), but still stopping at the illusory city (比喻二乘的涅槃), not reaching the treasure place (比喻佛的涅槃). If one traces back to its root cause, it lies in the grasping of phenomena (法執, dharmagraha), and one will know that grasping of phenomena is the root of all faults. However, these two obscurations are not independent; they are both caused by one mind, but with slight differences in attachment. The cognitive obscuration is subtle, while the afflictive obscuration is coarse. Although coarse and subtle are different, they have no separate substance, just like the same water body, stirring and becoming waves, with slight differences in attachment. There are also two meanings in this. Just moving, it cannot reflect images, like the cognitive obscuration; violently surging, it will capsize boats and drown people, let alone the afflictive obscuration. Comparing the phenomena and the metaphor, it is clearly visible. Furthermore, mind liberation (心解脫, citta-vimukti) and wisdom liberation (慧解脫, prajñā-vimukti), based on the situation of people, can form four situations. That is, mind liberation but not wisdom liberation is the two vehicles; mind not liberation but wisdom liberation is the great compassionate bodhisattva (大悲菩薩, mahākaruṇā bodhisattva); both liberation is the Buddha (佛, buddha); neither liberation is the ordinary person.
Commentary on the two graspings below.
Three, Conclusion: Previously, the root of investigating all faults is the two graspings of self and phenomena. If the two graspings are removed, the two obscurations (afflictive obscuration and cognitive obscuration) will be eliminated. If the two obscurations are eliminated,
則諸過自滅，由是過患之源即其二執。為除二執故演斯經，故知此經是大良藥。故《心經》云：「般若波羅蜜多，是大神咒、是大明咒」等，乃至云「能除一切苦，真實不虛。」欲知此經除二執者。如經云：「無我相、人相、眾生相、壽者相」，是除我執也。無法相亦無非法相，是除法執也。如此類例遍於經中。
疏二中二。
初、標
可知。
二、釋
疑者。于理於事猶豫不決，即心所法中煩惱一數。然有二種：一種子，二現行。種子謂蘊在藏識未顯發者，名為未起。現行謂動之於心或形之於口，名為現起。遮則遮其種子，不令起于現行。斷則斷于現行，即自除其根本。其猶築堤防水傾津潑焰，其義可見。
即經下，指經也。然準經即答三問已，展轉而斷，起復連環，故云節節至二十七。然遮斷之言總有兩意：一則經中有須菩提陳疑處，是現行，即第二第十一第十九，余無問辭，皆種子也。二即當時儘是現行，望於後代總名種子。斯則斷現行時，即是遮種子也。然二意中后意稍切，故二十七疑，皆言斷而不言遮也。
疏三中二
初、標
二、釋
然泛論業有三種，謂：善、惡、不動。受有三時，謂：現、生、后。若今世造善惡，今世受苦樂者，名順
【現代漢語翻譯】 現代漢語譯本：那麼各種過失自然消滅，因為這些過患的根源就是我執和法執這兩種執著。爲了消除這兩種執著，才宣講這部經，所以知道這部經是最好的良藥。所以《心經》說：『般若波羅蜜多，是偉大的神咒，是偉大的明咒』等等，乃至說『能除一切苦，真實不虛。』想要知道這部經如何消除兩種執著，就像經中所說：『無我相（認為有一個真實的「我」的錯誤觀念）、人相（將個體與他人區分開的觀念）、眾生相（將眾生視為獨立存在的觀念）、壽者相（認為生命是永恒存在的觀念）』，這是消除我執。『無法相亦無非法相』，這是消除法執。像這樣的例子在經中隨處可見。
疏二中二。
初、標
可知。
二、釋
疑，就是對於道理和事情猶豫不決，是心所法（心理活動）中的一種煩惱。然而有兩種：一種是種子，一種是現行。種子是指蘊藏在阿賴耶識（藏識，第八識，儲存所有經驗的意識）中尚未顯現出來的，叫做未起。現行是指在心中活動或者在口中表達出來的，叫做現起。遮，就是遮蔽它的種子，不讓它產生現行。斷，就是斷除它的現行，也就是從根本上消除它。這就像築堤防止水流，傾倒津液撲滅火焰一樣，其中的道理可以明白。
『即經下』，指的是經文。然而根據經文，在回答了三個問題之後，輾轉相斷，起復連環，所以說節節相連直到二十七處。然而遮斷之言總共有兩種意思：一是經中有須菩提（Subhuti，佛陀的弟子）陳述疑問的地方，這是現行，即第二、第十一、第十九處，其餘沒有問辭的地方，都是種子。二是當時全部都是現行，相對於後代來說，都叫做種子。這樣，斷除現行的時候，也就是遮蔽種子的時候。然而兩種意思中，后一種意思更貼切，所以二十七處疑問，都說是斷除而不是遮蔽。
疏三中二
初、標
二、釋
然而泛泛而論，業有三種，即：善、惡、不動。受有三時，即：現、生、后。如果今世造作善業或惡業，今世就承受苦果或樂果，這叫做順
【English Translation】 English version: Thus, all faults will naturally be extinguished, because the source of these faults lies in the two attachments: attachment to self and attachment to dharma. It is to eliminate these two attachments that this sutra is expounded, hence it is known that this sutra is the greatest medicine. Therefore, the Heart Sutra says: 'Prajnaparamita (Perfection of Wisdom), is the great divine mantra, is the great bright mantra,' and so on, even saying 'It can eliminate all suffering, truly and not falsely.' If you want to know how this sutra eliminates the two attachments, as the sutra says: 'No self-image (the mistaken notion of a real 'self'), person-image (the notion of distinguishing individuals from others), sentient being-image (the notion of viewing sentient beings as independently existing), or lifespan-image (the notion of life as eternally existing),' this is eliminating attachment to self. 'No dharma-image and no non-dharma-image,' this is eliminating attachment to dharma. Such examples are found throughout the sutra.
Commentary 2, part 2.
First, heading:
Can be known.
Second, explanation:
Doubt is hesitation and indecision regarding principles and matters, and is one of the afflictions in mental states (citta-samprayukta-dharma). However, there are two types: seed and manifestation. Seed refers to what is stored in the Alaya consciousness (alaya-vijnana, the storehouse consciousness, the eighth consciousness that stores all experiences) and has not yet manifested, called unarisen. Manifestation refers to what moves in the mind or is expressed in speech, called arisen. To obstruct means to obstruct its seed, preventing it from arising into manifestation. To cut off means to cut off its manifestation, which is to eliminate it from the root. This is like building a dam to prevent water flow, or pouring liquid to extinguish flames; the meaning is clear.
'Immediately following the sutra,' refers to the sutra text. However, according to the sutra, after answering the three questions, they are cut off in turn, arising and repeating in a linked manner, hence it is said that they are linked step by step until twenty-seven places. However, the words 'obstruct' and 'cut off' have two meanings in total: first, there are places in the sutra where Subhuti (Subhuti, a disciple of the Buddha) presents doubts, which are manifestations, namely the second, eleventh, and nineteenth places; the remaining places without questions are all seeds. Second, at that time, all were manifestations, but in relation to later generations, they are all called seeds. Thus, when cutting off manifestations, it is also obstructing seeds. However, of the two meanings, the latter is more pertinent, so all twenty-seven doubts are said to be cut off rather than obstructed.
Commentary 3, part 2
First, heading
Second, explanation
However, generally speaking, karma is of three types: good, evil, and non-moving. Recompense is of three times: present, birth, and subsequent. If one creates good or evil karma in this life and experiences suffering or happiness in this life, this is called immediate
現報業。若今世造善惡，次生方受，名順生報業。若今世造善惡，從第三生已去乃至百千生方受，名順后報業。今世有人造善惡業，目下無報，便疑無因果者，良由不達此三時報也。故《佛名經》云：「行善之者觸事轗軻，行惡之者是事諧偶，致使世間愚人謂之善惡不分。我經中說，有三種報。」如上所敘。
今言轉滅者，三中唯轉惡業，以違理故；時則通三。然此惡業受報，準小乘宗說，有定不定。如初篇四重名為定業，僧殘已下名不定業。以此對時應成四句，謂：時定報不定，報定時不定，俱定，俱不定。若此經說者則不然，以未入我法名決定業，若入我法名不決定業。所言不定者，或輕或重、或受或不受也。
問：「若然者，何以《大般若》中雲：『唯除決定業應受報』耶？」
答：「但轉重成輕，非令不受，故無違也。如此經云：『若有人受持讀誦此經，為人輕賤者，是人先世罪業應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨菩提。』言先世者有二意：一、前生之前名為先世。二、未持經前名為先世。雖通此二，后義為正也。今以三塗之業，用輕賤代之，令報不定，生報現償，令時不定，此皆轉重令輕也。其滅輕不受，經則無文；經雖無文，義乃合有。然有兩意：一者以重況
【現代漢語翻譯】 現代漢語譯本：現在所說的業報。如果今生造作善惡，來世才承受果報，這叫做順生報業。如果今生造作善惡，從第三生以後，乃至百千生才承受果報，這叫做順后報業。現在有人造作善惡業，但眼前沒有報應，就懷疑沒有因果，這是因為不明白這三種時報的緣故。所以《佛名經》說：『行善的人遭遇事情多有阻礙，行惡的人卻事事順利，以致世間的愚人認為善惡沒有分別。我的經中說，有三種報應。』就像上面所敘述的。
現在所說的『轉滅』，在三種業報中，只是轉變惡業，因為惡業違背真理；而時間則貫通三種。然而這惡業所受的果報，按照小乘宗的說法，有定業和不定業之分。例如，初篇的四重罪名為定業，僧殘罪以下名為不定業。以此對應時間，可以形成四句：時間是定的，果報是不定的；果報是定的，時間是不定的；俱定；俱不定。如果按照這部經的說法，就不是這樣，沒有進入佛法的人所造的業是決定業，如果進入佛法的人所造的業就是不決定業。所謂不決定，就是或者減輕或者加重，或者承受或者不承受。
問：『如果這樣，為什麼《大般若經》中說：『唯有決定業應當承受果報』呢？』
答：『只是將重報轉為輕報，並非讓其不受報，所以沒有衝突。』就像這部經所說：『如果有人受持讀誦此經，被人輕賤，這個人前世的罪業本應墮入惡道，因為今世被人輕賤的緣故，前世的罪業就被消滅了，將來能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』所說的『前世』有兩種意思：一、前生之前叫做前世。二、沒有持誦此經之前叫做前世。雖然兩種解釋都通，但后一種解釋更為正確。現在用被人輕賤來代替三塗（地獄、餓鬼、畜生）之業，使果報不定，來世的果報今生償還，使時間不定，這些都是轉重為輕。至於消滅輕業使之不受報，經文中沒有明確的說法；經文雖然沒有明確的說法，但義理上應該有。然而有兩種理解：一是通過重業來推斷輕業。
【English Translation】 English version: Now, regarding the retribution of karma. If one creates good or evil deeds in this life and receives the consequences in the next life, it is called 'karma with retribution in the following life' (shun sheng bao ye). If one creates good or evil deeds in this life and receives the consequences from the third life onwards, even hundreds or thousands of lives later, it is called 'karma with retribution in later lives' (shun hou bao ye). Some people create good or evil karma in this life, but there is no immediate retribution, so they doubt the existence of cause and effect. This is because they do not understand these three types of temporal retribution. Therefore, the Buddha Name Sutra says: 'Those who do good encounter obstacles in everything, while those who do evil have everything go smoothly, causing foolish people in the world to think that good and evil are indistinguishable. My sutra says that there are three types of retribution,' as described above.
Now, the term 'transformation and extinction' (zhuan mie) refers only to the transformation of evil karma among the three types, because evil karma goes against the truth; the time, however, applies to all three. However, the retribution of this evil karma, according to the Hinayana school, is divided into fixed and unfixed. For example, the four major offenses in the first section are called fixed karma, while offenses below the Sanghavasesa (seng can) are called unfixed karma. Corresponding to time, this can form four statements: the time is fixed, but the retribution is unfixed; the retribution is fixed, but the time is unfixed; both are fixed; both are unfixed. According to this sutra, it is not like this. Karma created by those who have not entered my Dharma is fixed karma, while karma created by those who have entered my Dharma is unfixed karma. The so-called unfixed means that it may be lightened or aggravated, received or not received.
Question: 'If that is the case, why does the Great Perfection of Wisdom Sutra (Da Banruo Jing) say: 'Only fixed karma should receive retribution'?'
Answer: 'It only transforms heavy retribution into light retribution, not to the extent of not receiving retribution at all, so there is no contradiction.' As this sutra says: 'If someone upholds, recites, and reads this sutra and is despised by others, this person's past sins should have caused them to fall into evil realms. Because they are despised by others in this life, their past sins are extinguished, and they will attain Anuttara-samyak-sambodhi (a-nou duo luo san miao san pu ti, unsurpassed, complete enlightenment).' The term 'past life' has two meanings: first, the life before the previous life is called the past life; second, the time before upholding the sutra is called the past life. Although both explanations are valid, the latter is more accurate. Now, using being despised by others to replace the karma of the three evil realms (san tu, hell, hungry ghosts, animals), making the retribution unfixed, repaying the retribution of the next life in this life, making the time unfixed, all of these are transforming heavy into light. As for extinguishing light karma so that it is not received, there is no explicit statement in the sutra; although there is no explicit statement in the sutra, the meaning should be there. However, there are two understandings: one is to infer light karma from heavy karma.
輕，意云：重業既轉之令輕，輕業故宜不受。二則曾墮三塗之者，出在人中猶有餘業，即貧窮諸衰等苦，今既不墮三塗則餘業必免，亦是時報俱不定也。」
疏四中三
初、標
二、釋二
初、未說
夫為凡小，佛成正覺者，即菩提樹下三十四心斷結，五分法身初圓，示成正覺也。
未說等者，即成道之後十二年已前，但說人天因果及四諦緣生，未說三空般若。
無妙慧者，妙慧謂無相甚深般若也。此是法空之慧，以未說般若、未顯法空，故無此慧也。
施等住相者，等於戒忍等四，住於我人眾生等相，及住法非法相也。既住我法等相，則成世間因果，故皆有漏也。此說凡夫，依人天教者，或滯二乘者，設有斷惑證真，不無厭苦欣樂，縱出三界，亦墮聲、聞緣覺之地，此依小乘教者。若準凡夫兼無粗慧，就勝通說，故言無妙慧也。
疏故談下。二、已說得為佛因二
初、順釋
即十二年後，說諸部般若之教詮顯妙慧。妙慧即第六般若波羅蜜。以法身是真如妙理本不生滅，但以煩惱覆之，名如來藏。若妙慧照破煩惱，真理顯現成大法身，故說妙慧為法身因也。
五度等者。五度即施、戒、忍、進、定。應身即三十二相、八十種好，紫磨金色
【現代漢語翻譯】 現代漢語譯本 『輕，意云：重業既轉之令輕，輕業故宜不受。』意思是說，如果深重的惡業已經開始減輕轉化，那麼較輕的惡業自然就不應該再承受了。『二則曾墮三塗之者，出在人中猶有餘業，即貧窮諸衰等苦，今既不墮三塗則餘業必免，亦是時報俱不定也。』第二種情況是，曾經墮入三惡道（三塗）的眾生，即使脫離惡道轉生為人，仍然會有殘餘的業報，比如貧窮和各種衰敗困苦。現在既然已經不再墮入三惡道，那麼這些殘餘的業報也必然可以避免，這也說明業報的成熟時間是不確定的。
疏四中三
初、標
二、釋二
初、未說
『夫為凡小，佛成正覺者，即菩提樹下三十四心斷結，五分法身初圓，示成正覺也。』 凡夫俗子，佛陀之所以能成正覺，是因為在菩提樹下以三十四個剎那之心斷除了煩惱結縛，五分法身（戒、定、慧、解脫、解脫知見）開始圓滿，從而示現成正覺。
『未說等者，即成道之後十二年已前，但說人天因果及四諦緣生，未說三空般若。』 所謂『未說』等等，指的是佛陀成道后的前十二年，只講人天善報的因果以及四聖諦和十二因緣，沒有講說空、無相、無愿這『三空』的般若智慧。
『無妙慧者，妙慧謂無相甚深般若也。此是法空之慧，以未說般若、未顯法空，故無此慧也。』 所謂『無妙慧』，指的是沒有甚深微妙的般若智慧，也就是證悟無相實相的智慧。這是體悟諸法皆空的智慧。因為佛陀當時還沒有講說般若，沒有開顯諸法性空的道理，所以說沒有這種智慧。
『施等住相者，等於戒忍等四，住於我人眾生等相，及住法非法相也。既住我法等相，則成世間因果，故皆有漏也。此說凡夫，依人天教者，或滯二乘者，設有斷惑證真，不無厭苦欣樂，縱出三界，亦墮聲、聞緣覺之地，此依小乘教者。若準凡夫兼無粗慧，就勝通說，故言無妙慧也。』 所謂『佈施等住相』，是指佈施、持戒、忍辱等行為都執著於我、人、眾生等相，以及執著於法相和非法相。既然執著於我法等相，那麼所成就的就只是世間的因果，因此都是有漏洞的。這裡說的是凡夫，以及那些依從人天乘教法，或者執著於二乘（聲聞、緣覺）教法的人。即使他們斷除了煩惱，證得了真理，也仍然免不了厭惡痛苦、欣求快樂。即使他們脫離了三界，也仍然會墮入聲聞和緣覺的境界。這是從小乘教法的角度來說的。如果考慮到凡夫也可能缺乏粗淺的智慧，從普遍的角度來說，所以說他們沒有甚深微妙的智慧。
疏故談下。二、已說得為佛因二
初、順釋
『即十二年後，說諸部般若之教詮顯妙慧。妙慧即第六般若波羅蜜。以法身是真如妙理本不生滅，但以煩惱覆之，名如來藏。若妙慧照破煩惱，真理顯現成大法身，故說妙慧為法身因也。』 也就是說，在成道十二年後，佛陀開始宣講各部《般若經》，闡釋和顯揚甚深微妙的智慧。這種妙慧就是第六波羅蜜——般若波羅蜜（Prajna Paramita）。因為法身（Dharmakaya）是真如妙理，其本性是不生不滅的，只是被煩惱所覆蓋，所以叫做如來藏（Tathagatagarbha）。如果用妙慧照破煩惱，真如妙理就會顯現，成就大法身，所以說妙慧是法身的根本原因。
『五度等者。五度即施、戒、忍、進、定。應身即三十二相、八十種好，紫磨金色』 所謂『五度』，指的是佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）這五度。應身（Nirmanakaya）指的是佛的三十二相和八十種好，以及紫磨金色。
【English Translation】 English version 『Light, meaning: Heavy karma has been transformed to become light, so light karma should not be received.』 This means that if heavy negative karma has begun to lighten and transform, then lighter negative karma should naturally not be endured. 『Secondly, those who have fallen into the three evil realms (三塗) still have residual karma when they emerge and are reborn as humans, such as poverty and various forms of decline and suffering. Now that they no longer fall into the three evil realms, this residual karma will inevitably be avoided, which also indicates that the timing of karmic retribution is uncertain.』 The second situation is that beings who have fallen into the three evil realms (三塗) still have residual karmic effects even after they escape those realms and are reborn as humans, such as poverty and various sufferings. Now that they no longer fall into the three evil realms, these residual karmic effects will inevitably be avoided, which also shows that the timing of karmic retribution is uncertain.
Commentary 4, Section 3
First, the heading
Second, Explanation in two parts
First, before the teaching
『As for ordinary beings, the Buddha who attained perfect enlightenment did so by severing afflictions with thirty-four moments of mind under the Bodhi tree, the fivefold Dharmakaya (戒、定、慧、解脫、解脫知見) initially perfected, thus demonstrating perfect enlightenment.』 Ordinary beings, the reason the Buddha was able to attain perfect enlightenment is that under the Bodhi tree, he severed the bonds of affliction with thirty-four moments of mind, and the fivefold Dharmakaya (戒、定、慧、解脫、解脫知見) began to be perfected, thereby demonstrating perfect enlightenment.
『'Before the teaching,' etc., refers to the twelve years after enlightenment, when only the causes and effects of humans and devas, the Four Noble Truths, and dependent origination were taught, without mentioning the Prajna of the three emptinesses (三空).』 The phrase 『before the teaching』 refers to the first twelve years after the Buddha's enlightenment, when he only taught the causes and effects of good fortune for humans and devas, the Four Noble Truths, and the Twelve Links of Dependent Origination, without teaching the Prajna of the three emptinesses (空, 無相, 無愿).
『'Without subtle wisdom' refers to the profound Prajna of no-form (無相). This is the wisdom of the emptiness of phenomena (法空). Because Prajna was not taught and the emptiness of phenomena was not revealed, this wisdom was absent.』 『Without subtle wisdom』 refers to the absence of profound and subtle Prajna wisdom, which is the wisdom of realizing the reality of no-form. This is the wisdom of realizing that all phenomena are empty. Because the Buddha had not yet taught Prajna and had not revealed the principle of the emptiness of phenomena, this wisdom was said to be absent.
『'Giving, etc., abiding in characteristics' refers to giving, keeping precepts, forbearance, etc., abiding in the characteristics of self, others, sentient beings, as well as abiding in the characteristics of dharma and non-dharma. Since one abides in the characteristics of self and dharma, one achieves worldly causes and effects, which are all flawed. This refers to ordinary people who rely on the teachings of humans and devas, or those who are attached to the teachings of the two vehicles (聲聞, 緣覺). Even if they sever afflictions and realize truth, they cannot avoid disliking suffering and seeking pleasure. Even if they escape the three realms, they will still fall into the realm of Sravakas and Pratyekabuddhas. This is from the perspective of the Hinayana teachings. Considering that ordinary people may also lack basic wisdom, generally speaking, it is said that they lack subtle wisdom.』 『Giving, etc., abiding in characteristics』 refers to the acts of giving, keeping precepts, forbearance, etc., all clinging to the characteristics of self, others, sentient beings, as well as clinging to the characteristics of dharma and non-dharma. Since one clings to the characteristics of self and dharma, what is achieved is only worldly cause and effect, and therefore all are flawed. This refers to ordinary people and those who follow the teachings of humans and devas, or those who are attached to the teachings of the two vehicles (Sravakas and Pratyekabuddhas). Even if they sever afflictions and realize truth, they still cannot avoid disliking suffering and seeking pleasure. Even if they escape the three realms, they will still fall into the realm of Sravakas and Pratyekabuddhas. This is from the perspective of the Hinayana teachings. Considering that ordinary people may also lack basic wisdom, generally speaking, it is said that they lack subtle wisdom.
Commentary: Therefore, speaking below. Second, having spoken, obtaining the cause of Buddhahood in two parts
First, explaining in accordance
『That is, after twelve years, the teachings of the various Prajna Sutras were spoken to explain and reveal subtle wisdom. Subtle wisdom is the sixth Paramita, Prajna Paramita (Prajna Paramita). Because the Dharmakaya (Dharmakaya) is the wonderful principle of Suchness, which is inherently unborn and undying, but is covered by afflictions, it is called the Tathagatagarbha (Tathagatagarbha). If subtle wisdom illuminates and breaks through afflictions, the principle of Suchness will manifest and become the great Dharmakaya, so subtle wisdom is said to be the cause of the Dharmakaya.』 That is, after twelve years of enlightenment, the Buddha began to teach the various Prajna Sutras, explaining and revealing profound and subtle wisdom. This subtle wisdom is the sixth Paramita—Prajna Paramita (Prajna Paramita). Because the Dharmakaya (Dharmakaya) is the wonderful principle of Suchness, whose nature is unborn and undying, but is covered by afflictions, it is called the Tathagatagarbha (Tathagatagarbha). If subtle wisdom illuminates and breaks through afflictions, the principle of Suchness will manifest and become the great Dharmakaya, so subtle wisdom is said to be the fundamental cause of the Dharmakaya.
『The five perfections, etc. The five perfections are giving (Dana), morality (Sila), patience (Ksanti), diligence (Virya), and meditation (Dhyana). The manifested body (Nirmanakaya) refers to the thirty-two marks and eighty minor characteristics, and the color of molten gold.』 The 『five perfections』 refer to the five perfections of giving (Dana), morality (Sila), patience (Ksanti), diligence (Virya), and meditation (Dhyana). The manifested body (Nirmanakaya) refers to the thirty-two major marks and eighty minor characteristics of the Buddha, as well as the color of molten gold.
之體也。此由積習五波羅蜜之所感得，故言五度為應身因。
疏若無下。二、反顯
非波羅蜜等者，雖行施等由無慧導皆成住相，由住相故便成有漏，但成世間善因樂果，故非佛因也。故《菩提資糧論》云：施、戒、忍、進、定，及此五之餘，皆由智度故，波羅蜜所攝。
疏故須下。三、結。
福慧屬因，即五度六度是能嚴也。兩足是果，即真身、應身為所嚴也。然諸佛果德雖無量無邊，以要言之不過此二。故《法華》云：「如其所得法，定慧力莊嚴，以此度眾生，自證無上道。」大意謂由無般若，致使施等非波羅蜜，不成佛因。故須福慧二嚴，乃成兩足妙體。然前五與第六互相資助，以真應二果必須具故。其猶膠青彩色，彩非膠而不著，膠非彩而無色，六非五而無相，五非六而無因。如經云：「應無所住」，即修慧也；行於佈施，即修福也。又以無我、無人、無眾生、無壽者，即修慧也；修一切善，即修福也。此例甚多。
疏五中三。初、標
真應二果者。然諸經論皆說三身，此中唯明二者，已合攝故。言三身者，即法、報、化。如權宗所說：法身是理，無漏無為，報身是智，轉識所成，有為無漏雖證於理，智且非理，如日舍空。由是理智分為二也。化身是影固宜不同，由此
【現代漢語翻譯】 現代漢語譯本：是法身的體現。這是由於長期積累修習五波羅蜜（Pañca-pāramitā，五種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定）所感得的結果，所以說五度是應身的因。
疏文說『若無下』。二、反顯
『非波羅蜜等者』，即使行佈施等善行，如果缺乏智慧的引導，都會停留在有相的層面，由於停留在有相的層面，就會成為有漏的善業，只能成就世間的善因和樂果，因此不是成佛的因。所以《菩提資糧論》（Bodhisattva-saṃbhāra-śāstra）說：『佈施、持戒、忍辱、精進、禪定，以及這五種之外的其他善行，都因為有智慧的引導，才被波羅蜜所攝持。』
疏文說『故須下』。三、結論。
福慧屬於因，也就是五度六度是能莊嚴的。兩足是果，也就是真身、應身是被莊嚴的。然而諸佛的果德雖然無量無邊，但總而言之，不過是福慧二者。《法華經》（Saddharma Puṇḍarīka Sūtra）說：『如其所得法，定慧力莊嚴，以此度眾生，自證無上道。』大意是說，由於沒有般若（Prajñā，智慧），導致佈施等善行不是波羅蜜，不能成為成佛的因。所以必須具備福慧二種莊嚴，才能成就兩足的妙體。然而前五度與第六度互相資助，因為真身和應身兩種果報必須同時具備。這就像膠和青色顏料，顏料沒有膠就無法附著，膠沒有顏料就沒有顏色，六度沒有五度就沒有相，五度沒有六度就沒有因。如經文所說：『應無所住』，就是修習智慧；『行於佈施』，就是修習福德。又如『無我、無人、無眾生、無壽者』，就是修習智慧；『修一切善』，就是修習福德。這樣的例子很多。
疏文說『五中三』。初、標
『真應二果者』。然而諸經論都說三身，這裡只說明二身，是因為已經合併攝取了。所說的三身，即法身（Dharmakāya）、報身（Saṃbhogakāya）、化身（Nirmāṇakāya）。如權宗所說：法身是理，無漏無為；報身是智，由轉識所成，有為無漏，雖然證悟了理，但智畢竟不是理，就像太陽離開了天空。因此理智分為二。化身是應化之身，當然與法身和報身不同，因此
【English Translation】 English version: It is the embodiment of the Dharmakāya (法身, the body of the Law). This is the result of accumulating and practicing the five Pāramitās (波羅蜜, perfections: generosity, morality, patience, diligence, and concentration) over a long period, hence it is said that the five perfections are the cause of the Nirmāṇakāya (應身, the manifested body).
The commentary says 'If without below'. Second, reverse manifestation.
'Those that are not Pāramitās, etc.', even if one performs acts of generosity, etc., if they lack the guidance of wisdom, they will all remain in the realm of form. Because they remain in the realm of form, they will become tainted good deeds, only able to achieve worldly good causes and happy results, and therefore are not the cause of Buddhahood. Therefore, the Bodhisattva-saṃbhāra-śāstra (菩提資糧論, Treatise on the Accumulation of Merit and Wisdom) says: 'Generosity, morality, patience, diligence, concentration, and all other good deeds besides these five, are all embraced by the Pāramitās because of the guidance of wisdom.'
The commentary says 'Therefore, it is necessary below'. Third, conclusion.
Merit and wisdom belong to the cause, that is, the five or six perfections are what can adorn. The two perfections are the result, that is, the Dharmakāya and Nirmāṇakāya are what are adorned. However, although the virtues of the Buddhas' fruition are immeasurable and boundless, in short, they are nothing more than these two: merit and wisdom. The Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra) says: 'According to the Dharma they have attained, adorned with the power of Samadhi and Prajñā (般若, wisdom), they use this to liberate sentient beings, and personally realize the unsurpassed path.' The general idea is that because of the lack of Prajñā, generosity and other good deeds are not Pāramitās and cannot become the cause of Buddhahood. Therefore, it is necessary to have the adornment of both merit and wisdom in order to achieve the wonderful embodiment of the two perfections. However, the first five perfections and the sixth perfection mutually assist each other, because the two fruits of Dharmakāya and Nirmāṇakāya must be possessed simultaneously. It is like glue and blue pigment; the pigment cannot adhere without glue, and the glue has no color without pigment; the six perfections have no form without the five, and the five have no cause without the six. As the sutra says: 'One should abide nowhere', which is cultivating wisdom; 'practicing generosity', which is cultivating merit. Also, 'no self, no person, no sentient being, no life span', which is cultivating wisdom; 'cultivating all good', which is cultivating merit. There are many such examples.
The commentary says 'Five in three'. First, label.
'The two fruits of Dharmakāya and Nirmāṇakāya'. However, all sutras and treatises speak of the Trikāya (三身, three bodies), but here only two are explained, because they have already been combined and included. The three bodies are the Dharmakāya (法身, the body of the Law), the Saṃbhogakāya (報身, the body of enjoyment), and the Nirmāṇakāya (化身, the body of transformation). As the provisional school says: the Dharmakāya is principle, unconditioned and uncreated; the Saṃbhogakāya is wisdom, transformed from consciousness, conditioned and uncreated, although it has realized the principle, wisdom is ultimately not the principle, like the sun leaving the sky. Therefore, principle and wisdom are divided into two. The Nirmāṇakāya is a manifested body, of course different from the Dharmakāya and Saṃbhogakāya, therefore
說佛有三身也。今言二者，法報合故，以智即是理，如光即珠，是故合說為真身也。如《凈名經》云：「佛身無為不墮諸數」，豈言報體是有為耶！又《涅槃經》云：「若人言如來同有為者，死入地獄。」是故此中不說於三，但言二也。故《智論》云：「佛有二身：一真身，二應身。」亦云生身應身，皆化身也。
問：「法報化等皆是佛身，法報既其不分，化體何故別說耶？」
答：「法報皆實所以合論，化體唯虛故宜別也。」
疏未聞下。二、釋。謂十二年前小乘之人，唯取三十二相金色之身，以為真佛，不知更有真佛，故云但言色相。不知下。以未達法空故，不知此相但是真身之中所現影像也。故《唯識》云：「大圓鏡智慧現能生身土智影」，既言是影則知非真。故彌勒頌云：「應化非真佛，亦非說法者。」
不如等者，若知真身是實、應身是虛，又了相即無相名為真身，無相即相名為應身，如是見者名如實見。故《華嚴》云：「于實見真實，不實見不實。如是解法相，是則名為佛。」若不如是，名為不如實見。
疏故此下。三、結
發明二果者。如經云：「如來說三十二相即是非相」者，發明真身也。「是名三十二相」者，發明應身也。又云：「則非具足色身」，發明真
【現代漢語翻譯】 現代漢語譯本：
經文中說佛有三身。現在只說二身，是因為法身和報身合一的緣故，因為智慧就是真理，就像光就是珠子一樣，所以合起來說為真身。如《維摩詰經》（Vimalakirti Sutra）所說：『佛身是無為的，不屬於任何數量。』難道說報身是有為的嗎！而且《涅槃經》（Nirvana Sutra）說：『如果有人說如來（Tathagata）和有為法相同，死後會墮入地獄。』因此這裡不說三身，只說二身。所以《大智度論》（Mahaprajnaparamita-sastra）說：『佛有二身：一真身，二應身。』也說生身應身，都是化身。 問：『法身、報身、化身等都是佛身，法身和報身既然不分，為什麼化身要單獨說呢？』 答：『法身和報身都是真實的，所以合在一起討論，化身只是虛幻的，所以應該單獨說明。』 疏文中『未聞下』。二、解釋。指十二年前的小乘修行者，只取三十二相（thirty-two marks of excellence）的金色之身，認為是真佛，不知道還有真佛，所以說只說色相。『不知下』。因為沒有領悟法空的道理，所以不知道這個相只是真身之中所顯現的影像。所以《唯識》（Vijnaptimatrata）說：『大圓鏡智（Great Perfect Mirror Wisdom）能顯現能生身土智影』，既然說是影像，就知道不是真的。所以彌勒（Maitreya）的頌說：『應化非真佛，亦非說法者。』 『不如等者』，如果知道真身是真實的，應身是虛幻的，又明白相就是無相，名為真身，無相就是相，名為應身，這樣見解的人，才叫做如實見。所以《華嚴經》（Avatamsaka Sutra）說：『于實見真實，不實見不實。如是解法相，是則名為佛。』如果不是這樣，就叫做不如實見。 疏文中『故此下』。三、結論 發明二果。如經文說：『如來說三十二相即是非相』，這是發明真身。『是名三十二相』，這是發明應身。又說：『則非具足色身』，這是發明真身。
【English Translation】 English version:
The scriptures say that the Buddha has three bodies (Trikaya). Now, only two are mentioned because the Dharmakaya (Dharma-body) and Sambhogakaya (Enjoyment-body) are combined, as wisdom is truth, like light is the jewel. Therefore, they are combined and spoken of as the True Body. As the Vimalakirti Sutra says, 'The Buddha's body is unconditioned and does not fall into any number.' Could it be said that the Sambhogakaya is conditioned? Moreover, the Nirvana Sutra says, 'If someone says that the Tathagata (Thus Come One) is the same as conditioned phenomena, they will fall into hell after death.' Therefore, the three bodies are not mentioned here, but only two. Thus, the Mahaprajnaparamita-sastra says, 'The Buddha has two bodies: one is the True Body, and the other is the Response Body (Nirmanakaya).' It also says that the manifested body and the Response Body are all transformation bodies. Question: 'The Dharmakaya, Sambhogakaya, and Nirmanakaya are all Buddha bodies. Since the Dharmakaya and Sambhogakaya are not separate, why is the Nirmanakaya discussed separately?' Answer: 'The Dharmakaya and Sambhogakaya are both real, so they are discussed together. The Nirmanakaya is only illusory, so it should be explained separately.' The commentary says 'Below, unheard.' Second, explanation. This refers to the Hinayana practitioners of twelve years ago, who only took the golden body with the thirty-two marks of excellence as the true Buddha, not knowing that there is a True Buddha. Therefore, it is said that they only speak of form and appearance. 'Below, not knowing.' Because they have not understood the principle of the emptiness of phenomena (Dharmasunyata), they do not know that this form is only an image manifested within the True Body. Therefore, the Vijnaptimatrata says, 'The Great Perfect Mirror Wisdom can manifest the image of the body, land, and wisdom that can produce.' Since it is said to be an image, it is known that it is not real. Therefore, Maitreya's verse says, 'The manifested and transformed are not the true Buddha, nor are they the ones who preach the Dharma.' 'Those who are not equal,' if one knows that the True Body is real and the Response Body is illusory, and also understands that form is no-form, which is called the True Body, and no-form is form, which is called the Response Body, then such a view is called seeing things as they really are. Therefore, the Avatamsaka Sutra says, 'In reality, see reality; in unreality, see unreality. If one understands the characteristics of phenomena in this way, then one is called a Buddha.' If it is not like this, it is called not seeing things as they really are. The commentary says 'Therefore, below.' Third, conclusion. Revealing the two fruits. As the scripture says, 'The Tathagata says that the thirty-two marks are non-marks,' this reveals the True Body. 'These are called the thirty-two marks,' this reveals the Response Body. It also says, 'Then it is not a complete body of form,' this reveals the True Body.
身也。是名具足色身，發明應身也。余例此知。
二因等者。真身由前慧因證得，應身由前福因證得也。前段中雲：故須福慧二嚴等，即是約果說因。今云：故此發明等，即是望因說果。如是說者。意令眾生修二種因、證二種果也。然前五門展轉相躡，謂說《般若經》本除二執，故有第一，二執雖遣兩疑猶存，故有第二，縱使無疑爭奈先業，故有第三，惡業既滅無漏因成，故有第四，因既昭然果證何遠，故有第五，由是一經大意極此五重矣。
疏明經宗體者。宗即所詮、體即能詮。今初宗者，尊也，重也，心言之所尚也。然言由於心故。故肇公云：「情尚于空者，觸言而賓無。」《毛詩序》云：「情動于中而形於言。」余皆例此。文二。初、統明諸教
然此方古今教有三種，淺深既異所宗亦殊。一儒教，主即文宣王，謂孔丘也。宗於五常仁義禮智信，意以修身慎行、理國理家，揚名後代也。二道教，主即玄元皇帝，謂老聃也。宗于自然，自然即融蕩是非，齊平生死終歸虛無也。三釋教，主即釋迦也。宗于因緣，意令識迷破惑，證真起用也。是故疏云：「因緣為宗。」然一代佛教通宗因緣，雖小乘生滅、大乘無性淺深有異，大約統論皆因緣也。然有二種：一世間。二出世間。世間有二：一內，二外。
【現代漢語翻譯】 現代漢語譯本： 『身也。是名具足色身，發明應身也。余例此知。』——這裡說的『身』，指的是具足色身，從而顯現應身。其餘情況可以依此類推理解。
『二因等者。真身由前慧因證得，應身由前福因證得也。前段中雲：故須福慧二嚴等，即是約果說因。今云：故此發明等，即是望因說果。如是說者。意令眾生修二種因、證二種果也。』——兩種因相等，指的是真身由之前的智慧之因證得，應身由之前的福德之因證得。前面一段說：『所以需要福德和智慧兩種莊嚴相等』，這是從結果來說原因。現在說：『所以這樣顯現等等』，這是從原因來說結果。這樣說的意思是，要讓眾生修習兩種因，證得兩種果。
『然前五門展轉相躡，謂說《般若經》（Prajna Sutra）本除二執，故有第一，二執雖遣兩疑猶存，故有第二，縱使無疑爭奈先業，故有第三，惡業既滅無漏因成，故有第四，因既昭然果證何遠，故有第五，由是一經大意極此五重矣。』——前面的五個方面輾轉相承，意思是說，《般若經》（Prajna Sutra）的根本在於去除兩種執著，所以有第一點；兩種執著即使去除了，兩種疑惑仍然存在，所以有第二點；縱然沒有疑惑，又如何對待之前的業力呢，所以有第三點；惡業既然滅除了，無漏之因就成就了，所以有第四點；因既然已經明朗，果的證得還會遙遠嗎，所以有第五點。因此，這部經的大意就在這五個方面體現得淋漓盡致了。
『疏明經宗體者。宗即所詮、體即能詮。今初宗者，尊也，重也，心言之所尚也。然言由於心故。故肇公云：「情尚于空者，觸言而賓無。」《毛詩序》云：「情動于中而形於言。」余皆例此。文二。初、統明諸教』——疏解經的宗旨和本體。宗旨就是所要闡述的內容，本體就是能夠闡述的工具。現在先說宗旨，宗旨是尊崇的，重要的，是內心和言語所推崇的。然而言語來源於內心，所以肇公說：『情感崇尚空性的人，接觸言語就會歸於無。』《毛詩序》說：『情感在內心發動而表現在言語上。』其餘情況都可以依此類推。分為兩個部分。首先，總括地說明各種教派。
『然此方古今教有三種，淺深既異所宗亦殊。一儒教，主即文宣王，謂孔丘也。宗於五常仁義禮智信，意以修身慎行、理國理家，揚名後代也。二道教，主即玄元皇帝，謂老聃也。宗于自然，自然即融蕩是非，齊平生死終歸虛無也。三釋教，主即釋迦（Sakyamuni）也。宗于因緣，意令識迷破惑，證真起用也。是故疏云：「因緣為宗。」然一代佛教通宗因緣，雖小乘生滅、大乘無性淺深有異，大約統論皆因緣也。然有二種：一世間。二出世間。世間有二：一內，二外。』——這裡自古至今有三種教派，深淺不同，所尊崇的也不同。一是儒教，主是文宣王，也就是孔丘。尊崇五常仁義禮智信，目的是修身謹慎行事，治理國家和家庭，揚名後代。二是道教，主是玄元皇帝，也就是老聃。尊崇自然，自然就是消融是非，齊同生死，最終歸於虛無。三是佛教，主是釋迦（Sakyamuni）。尊崇因緣，目的是使人認識迷惑，破除疑惑，證得真理並加以運用。所以疏中說：『以因緣為宗旨。』然而一代佛教普遍以因緣為宗旨，雖然小乘的生滅觀、大乘的無性觀有深淺不同，但大致上都以因緣為根本。因緣有兩種：一是世間因緣，二是出世間因緣。世間因緣有兩種：一是內在的，二是外在的。
【English Translation】 English version: '身也。是名具足色身，發明應身也. 余例此知。' - '身' here refers to the complete Rupakaya (form body), which manifests the Nirmanakaya (emanation body). The rest can be understood by analogy.
'二因等者。真身由前慧因證得，應身由前福因證得也。前段中雲：故須福慧二嚴等，即是約果說因。今云：故此發明等，即是望因說果。如是說者。意令眾生修二種因、證二種果也。' - The equality of the two causes means that the Dharmakaya (truth body) is attained through the cause of wisdom, and the Nirmanakaya (emanation body) is attained through the cause of merit. The previous section said: 'Therefore, both merit and wisdom are needed equally,' which speaks of the cause in terms of the result. Now it says: 'Therefore, this manifestation, etc.,' which speaks of the result in terms of the cause. Saying it this way is intended to make sentient beings cultivate the two causes and attain the two results.
'然前五門展轉相躡，謂說《般若經》（Prajna Sutra）本除二執，故有第一，二執雖遣兩疑猶存，故有第二，縱使無疑爭奈先業，故有第三，惡業既滅無漏因成，故有第四，因既昭然果證何遠，故有第五，由是一經大意極此五重矣。' - The preceding five aspects are interconnected, meaning that the essence of the Prajna Sutra (Prajna Sutra) lies in removing the two attachments, hence the first point; even if the two attachments are removed, the two doubts still remain, hence the second point; even without doubts, what about previous karma, hence the third point; since evil karma is extinguished, the unconditioned cause is accomplished, hence the fourth point; since the cause is clear, how far is the attainment of the result, hence the fifth point. Therefore, the main idea of this sutra is fully expressed in these five aspects.
'疏明經宗體者。宗即所詮、體即能詮。今初宗者，尊也，重也，心言之所尚也。然言由於心故。故肇公云：「情尚于空者，觸言而賓無。」《毛詩序》云：「情動于中而形於言。」余皆例此。文二。初、統明諸教' - Explaining the doctrine and substance of the scripture. Doctrine is what is being explained, and substance is the tool to explain it. Now, first, the doctrine is what is revered, what is important, what the heart and words advocate. However, words come from the heart, so Zhao Gong said: 'Those who value emptiness, when they touch words, they return to nothingness.' The Preface to the Book of Odes says: 'Emotions move within and are expressed in words.' The rest can be understood by analogy. Divided into two parts. First, a general explanation of the various teachings.
'然此方古今教有三種，淺深既異所宗亦殊。一儒教，主即文宣王，謂孔丘也。宗於五常仁義禮智信，意以修身慎行、理國理家，揚名後代也。二道教，主即玄元皇帝，謂老聃也。宗于自然，自然即融蕩是非，齊平生死終歸虛無也。三釋教，主即釋迦（Sakyamuni）也。宗于因緣，意令識迷破惑，證真起用也。是故疏云：「因緣為宗。」然一代佛教通宗因緣，雖小乘生滅、大乘無性淺深有異，大約統論皆因緣也。然有二種：一世間。二出世間。世間有二：一內，二外。' - Here, from ancient times to the present, there are three kinds of teachings, which differ in depth and what they revere. First is Confucianism, whose master is King Wenxuan, also known as Kong Qiu (Confucius). It reveres the five constants of benevolence, righteousness, propriety, wisdom, and trustworthiness, with the aim of cultivating oneself, acting cautiously, governing the country and family, and making a name for future generations. Second is Taoism, whose master is Emperor Xuanyuan, also known as Lao Dan (Lao Tzu). It reveres nature, which is to dissolve right and wrong, equalize life and death, and ultimately return to nothingness. Third is Buddhism, whose master is Sakyamuni (Sakyamuni). It reveres causality, with the aim of enabling people to recognize delusion, break through confusion, realize the truth, and put it into practice. Therefore, the commentary says: 'Causality is the doctrine.' However, Buddhism universally takes causality as its doctrine, although the Hinayana's view of arising and ceasing and the Mahayana's view of no-self differ in depth, they are generally based on causality. There are two kinds of causality: mundane and supramundane. Mundane causality has two aspects: internal and external.
外復有二：一謂種子為因，水土人時等為緣，而芽得生。又泥團為因，輪繩陶師等為緣，而器得成。二內，謂無明為因，行支為緣，而生識等五支及生老死二支。前二器世間，后一即有情世間。故知成此三界世間，只由因緣二字。二者，出世間有三種：一則本覺內熏為因，師教外熏為緣，而始覺得生。二始覺為因，施等五度為緣，而佛果得成。三則大悲為因，眾生為緣，而應化得興。故知出世間一切凈妙等事，不出因緣二字。故《法華》云：「佛種從緣起，是故說一乘。」《中論》云：「未曾有一法，不從因緣生。」又云：「我說是因緣，能滅諸戲論。」然統收世出世間一切諸法，有義、空義、假義、中義，雖淺深不同，皆墮因緣也。
言有者。有生有滅也。謂諸法緣會而生，緣離則滅。如馬勝比丘為舍利弗說偈曰：「諸法從緣生，緣離法即滅，如是滅與生，沙門如是說。」空者既屬因緣，則知無體，無體即空義也。故《中論》云：「因緣所生法，我說即是空。」假者如映象水月，雖則不實，緣會不得不現。故《凈名》云：「是身如影，從業緣現。」
中者。以假故非空，空故非假，非空非假、即空即假，名為中義。故《凈名》云：「說法不有亦不無，以因緣故諸法生。」又如《中論》都明有等四義，云
【現代漢語翻譯】 現代漢語譯本 此外還有兩種情況：第一種是種子作為因，水、土壤、人工時令等作為緣，於是萌芽得以生長。又如泥團作為因，輪、繩、陶師等作為緣，於是器皿得以製成。第二種是內在的，即無明（avidyā）作為因，行支（saṃskāra）作為緣，於是產生識等五支（vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā），以及生老死二支（jāti-jarāmaraṇa）。前兩種是器世間（bhājana-loka），后一種是有情世間（sattva-loka）。所以要知道成就這三界世間（trayo dhātava），僅僅由於因緣（hetu-pratyaya）二字。 第二，出世間（lokottara）有三種：一是本覺（prakṛti-prabhāsvara-citta）內熏作為因，師教外熏作為緣，於是始覺（āgantuka-prabhāsvara-citta）得以產生。二是始覺作為因，佈施（dāna）等五度（pāramitā）作為緣，於是佛果（buddhatva）得以成就。三是大悲（mahākaruṇā）作為因，眾生（sattva）作為緣，於是應化（nirmāṇa）得以興起。所以要知道出世間一切清凈美妙等事，都離不開因緣二字。所以《法華經》（Saddharma Puṇḍarīka Sūtra）說：『佛種從緣起，是故說一乘。』《中論》（Mūlamadhyamakakārikā）說：『未曾有一法，不從因緣生。』又說：『我說是因緣，能滅諸戲論。』然而統攝世間和出世間一切諸法，有有義、空義、假義、中義，雖然淺深不同，都屬於因緣。 說到『有』，就是有生有滅。意思是諸法因緣聚合而生，因緣離散則滅。如馬勝比丘（Aśvajit）為舍利弗（Śāriputra）說偈語說：『諸法從緣生，緣離法即滅，如是滅與生，沙門如是說。』『空』，既然屬於因緣，就知道沒有自體，沒有自體就是空義。所以《中論》說：『因緣所生法，我說即是空。』『假』，如映象水月，雖然不真實，因緣聚合不得不顯現。所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『是身如影，從業緣現。』 『中』，因為是假所以不是空，因為是空所以不是假，非空非假、即空即假，名為中義。所以《維摩詰經》說：『說法不有亦不無，以因緣故諸法生。』又如《中論》都闡明有等四義，說
【English Translation】 English version Furthermore, there are two more aspects: First, the seed is the cause (hetu), and water, soil, human effort, and timing are the conditions (pratyaya), so that the sprout can grow. Also, the lump of clay is the cause, and the wheel, rope, potter, etc., are the conditions, so that the vessel can be made. Second, internally, ignorance (avidyā) is the cause, and the activity aggregate (saṃskāra) is the condition, so that the five aggregates of consciousness, name and form, the six sense bases, contact, and sensation (vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā) are produced, as well as the two aggregates of birth, old age, and death (jāti-jarāmaraṇa). The former two are the world of vessels (bhājana-loka), and the latter is the world of sentient beings (sattva-loka). Therefore, know that the accomplishment of these three realms of existence (trayo dhātava) is solely due to the two words 'cause and condition' (hetu-pratyaya). Secondly, there are three types of transcendence of the world (lokottara): First, the intrinsic enlightenment (prakṛti-prabhāsvara-citta) internally influences as the cause, and the teacher's instruction externally influences as the condition, so that initial enlightenment (āgantuka-prabhāsvara-citta) can arise. Second, initial enlightenment is the cause, and the five perfections such as giving (dāna) are the conditions, so that Buddhahood (buddhatva) can be achieved. Third, great compassion (mahākaruṇā) is the cause, and sentient beings (sattva) are the conditions, so that manifestations (nirmāṇa) can arise. Therefore, know that all pure and wonderful things in transcendence of the world cannot be separated from the two words 'cause and condition'. Therefore, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says: 'The Buddha-seed arises from conditions, therefore the One Vehicle is taught.' The Middle Treatise (Mūlamadhyamakakārikā) says: 'There has never been a single dharma that does not arise from cause and condition.' It also says: 'I speak of cause and condition, which can extinguish all conceptual proliferation.' However, encompassing all dharmas of the world and transcendence of the world, there are the meanings of existence, emptiness, provisionality, and the Middle Way. Although they differ in depth, they all fall within cause and condition. Speaking of 'existence', it means having arising and ceasing. It means that all dharmas arise from the assembly of causes and conditions, and cease when causes and conditions are separated. For example, the Bhikṣu Aśvajit said to Śāriputra in a verse: 'All dharmas arise from conditions, when conditions cease, the dharmas cease, thus is cessation and arising, the Śramaṇa teaches thus.' 'Emptiness', since it belongs to cause and condition, it is known that there is no self-nature, and no self-nature is the meaning of emptiness. Therefore, the Middle Treatise says: 'That which arises from cause and condition, I say is emptiness.' 'Provisionality', like reflections in a mirror or the moon in water, although not real, they inevitably appear when causes and conditions come together. Therefore, the Vimalakīrti Sutra (Vimalakīrti Nirdeśa Sūtra) says: 'This body is like a shadow, appearing from karma and conditions.' 'The Middle Way', because it is provisional, it is not empty; because it is empty, it is not provisional; neither empty nor provisional, both empty and provisional, is called the meaning of the Middle Way. Therefore, the Vimalakīrti Sutra says: 'Teaching the Dharma is neither existence nor non-existence, because of cause and condition, all dharmas arise.' Furthermore, the Middle Treatise clarifies the four meanings of existence, etc., saying
：「因緣所生法，我說即是空，亦名為假名，亦名中道義。」即三乘教中所說，空有中假等義，並不出因緣。故云佛教統宗因緣也。
疏別顯等者。所謂通中之別，隨何經中所宗各異。如：《華嚴》法界，《法華》一乘，《凈名》不思議、真如、佛性等也。文三
初、約法正立
然般若種類諸說不同。準《智度論》說，有三種：一文字，即能詮教。二觀照，即能觀智。三實相，即所觀境。羅什後來開為五種，謂：于觀照中開出眷屬，即隨行五蘊及燸等善根。于實相中開出境界，即俗諦境。此五中唯觀照，持業釋，余皆依主。大云解之，五皆持業。謂：文字性空即般若故，眷屬境界同文字故，實相即是法身。《起信論》云：「依此法身說名本覺故。」然雖三雖五，三者為正。何則？般若所照皆實相故，不唯真如。故《智論》云：「照色等空即名實性」，性空實理離於顛倒非虛偽故，于空見空亦名顛倒，于空無著乃是實法。色等虛為誑人眼根。故知但約不顛倒離虛偽便為實相。則雙實真俗二諦，為一實相也。燸等眷屬是慧性故，相應隨行俱觀照故，故知觀照攝眷屬也。由是雖則說三，已攝於五，既符《智論》，必契深經。故三為正。然諸家立宗，或為觀照、或唯實相，此並未當。且此經所詮，一一離相
【現代漢語翻譯】 現代漢語譯本：『因緣所生法（pratītyasamutpāda-dharma，指由因緣和合而生的事物），我說即是空（śūnyatā，指空性），亦名為假名（prajñapti，指假有的名稱），亦名中道義（madhyamā-pratipad，指不偏不倚的真理）。』這即是三乘（triyāna，指聲聞乘、緣覺乘、菩薩乘）教中所說的空、有、中、假等義，都不超出因緣的範疇。所以說佛教統攝於因緣之理。
疏別顯等：所謂通途之中的差別，隨著各經所宗而不同。例如：《華嚴經》宗法界（dharmadhātu，指一切法的總稱），《法華經》宗一乘（ekayāna，指唯一的成佛之道），《維摩詰經》宗不思議（acintya，指不可思議的境界）、真如（tathatā，指事物的真實本性）、佛性（buddhatā，指成佛的可能性）等。分為三個部分。
初、約法正立
然而般若（prajñā，指智慧）的種類，諸家說法不同。依據《大智度論》所說，有三種：一、文字般若，即能詮釋教義的言教。二、觀照般若，即能觀照的智慧。三、實相般若，即所觀照的境界。鳩摩羅什（Kumārajīva）後來開立為五種，即：于觀照般若中開出眷屬般若，指隨行五蘊（pañca-skandha，指構成個體的五種要素）及燸（ūṣmagata，指四加行位的第一個階段）等善根。于實相般若中開出境界般若，即俗諦（saṃvṛti-satya，指世俗諦）之境。這五種般若中，唯有觀照般若是持業釋（karmadhāraya，指一種複合詞的構成方式），其餘都是依主釋（tatpuruṣa，指一種複合詞的構成方式）。大云法師解釋說，五種都是持業釋。即：文字的自性是空，即是般若的緣故；眷屬和境界與文字相同；實相即是法身（dharmakāya，指佛的法性之身）。《起信論》說：『依據此法身，說名為本覺（mūla-bodhi，指本來的覺悟）。』然而，雖然有三種或五種的說法，但三種是最根本的。為什麼呢？因為般若所照的都是實相，不只是真如。所以《大智度論》說：『照見色等為空，就叫做實性』，性空的真實道理遠離顛倒，不是虛假的緣故，于空見空也叫做顛倒，于空無所執著才是真實的法。色等虛幻之物會欺騙人的眼根。所以要知道，只要不顛倒、遠離虛偽，就是實相。那麼，雙重的真實，真諦和俗諦，就是一實相。燸等眷屬是智慧的性質，相應隨行，都屬於觀照，所以要知道觀照攝持了眷屬。因此，雖然說是三種，已經包含了五種，既符合《大智度論》，必定契合甚深經典。所以三種是最根本的。然而各家立宗，或者立觀照，或者立實相，這都不恰當。而且此經所詮釋的，一一都離相。
【English Translation】 English version: 『The dharmas (dharmas, phenomena) that arise from conditions (pratītyasamutpāda, dependent origination), I say are emptiness (śūnyatā, emptiness), also called provisional names (prajñapti, conventional designations), and also called the Middle Way (madhyamā-pratipad, the Middle Path).』 This is what the Three Vehicles (triyāna, the three paths of Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) teach about emptiness, existence, the middle, and provisionality, all of which do not go beyond conditions. Therefore, it is said that Buddhism is unified by the principle of dependent origination.
Distinguishing and revealing differences: The so-called differences within the general teachings vary depending on what each sutra emphasizes. For example, the Avataṃsaka Sūtra emphasizes the Dharmadhātu (dharmadhātu, the realm of all phenomena), the Lotus Sūtra emphasizes the One Vehicle (ekayāna, the one vehicle to Buddhahood), and the Vimalakīrti Sūtra emphasizes the inconceivable (acintya, the inconceivable state), Suchness (tathatā, the true nature of things), Buddha-nature (buddhatā, the potential for Buddhahood), etc. This is divided into three sections.
First, establishing the principle based on the Dharma
However, there are various different explanations regarding the types of Prajñā (prajñā, wisdom). According to the Mahāprajñāpāramitopadeśa, there are three types: first, verbal Prajñā, which is the teaching that can explain the doctrine; second, contemplative Prajñā, which is the wisdom that can contemplate; and third, reality Prajñā, which is the object of contemplation. Kumārajīva later divided it into five types, namely: from contemplative Prajñā, he derived associated Prajñā, which refers to the accompanying five aggregates (pañca-skandha, the five aggregates that constitute an individual) and the roots of goodness such as ūṣmagata (ūṣmagata, the stage of warmth in the four stages of practice). From reality Prajñā, he derived realm Prajñā, which is the realm of conventional truth (saṃvṛti-satya, conventional truth). Among these five, only contemplative Prajñā is a karmadhāraya compound (karmadhāraya, appositional compound), while the rest are tatpuruṣa compounds (tatpuruṣa, dependent determinative compound). Da Yun explains that all five are karmadhāraya compounds, meaning that the nature of words is emptiness, which is Prajñā; the associated and realm are the same as words; and reality is the Dharmakāya (dharmakāya, the body of the Dharma). The Awakening of Faith says: 『Based on this Dharmakāya, it is called original enlightenment (mūla-bodhi, original enlightenment).』 However, although there are three or five types, the three are the most fundamental. Why? Because what Prajñā illuminates is all reality, not just Suchness. Therefore, the Mahāprajñāpāramitopadeśa says: 『Illuminating form and so on as emptiness is called reality,』 the true principle of emptiness is free from delusion and not false, so seeing emptiness in emptiness is also called delusion, and being unattached to emptiness is the true Dharma. Form and other illusory things deceive people's eyes. Therefore, know that as long as it is not inverted and free from falsehood, it is reality. Then, the dual reality, the true and conventional truths, is one reality. The associated such as ūṣmagata are the nature of wisdom, corresponding and accompanying, all belonging to contemplation, so know that contemplation encompasses the associated. Therefore, although it is said to be three, it already includes five, which is in accordance with the Mahāprajñāpāramitopadeśa and must be in line with the profound sutras. Therefore, the three are the most fundamental. However, the various schools establish their tenets, either as contemplation or only as reality, which is not appropriate. Moreover, what this sutra explains is all free from characteristics.
，豈唯觀照。又教化眾生斷疑破執，豈唯實相。由是今疏雙取為宗。
不一不二者。欲言其一，體用有殊。欲言其二，寂照常俱。故非一二。
疏以即下。二、約喻釋成則顯雙取為正
且本舉能堅能利一金剛，以喻觀照、實相二種般若。若單取觀照則闕堅義，若單取實相則闕利義。又皆言即者。釋成不二之相。以照而常寂故理非智外，寂而常照故智非理外。既離理無智、離智無理，故如金剛即堅即利。
疏萬行下。三、約行結顯謂菩薩行中必須具此
若昧實相則難亡分別，便成住相即墮有漏。若昧觀照則闕智用，便滯偏空同於二乘。故須二事兼行方契中道。此則如前行玄之義也。由是《起信論》中止觀合說，《法華經》內定慧莊嚴，《華嚴》明定慧二事菩薩依賴，《涅槃》顯定慧不等不見佛性。諸教中說，無明邪見自此而生。故《華嚴疏》云：「萬行忘照而齊修，頓漸無礙而雙入」，皆此義也。
二、體分三
初、標立可知
文字下。二、正釋
或曰：「諸家所出教體，皆取聲、名、句、文，或通取所詮之法，今何單取文字耶？」由是疏云：「文字即含聲、名、句、文」，此明具四法也。聲即言音。名、句、文三，即聲上屈曲表示，名詮諸法自性，句詮諸法
【現代漢語翻譯】 現代漢語譯本：豈止是觀照的作用呢？它還教化眾生斷除疑惑，破除執著，豈止是實相的作用呢？因此，本疏同時取觀照和實相作為宗。
『不一不二』是指，如果說它們是一，那麼體和用又有區別；如果說它們是二，那麼寂靜和照用又常常同時存在。所以說不是一也不是二。
疏文中『以即下』，第二點，通過比喻來解釋成就，從而彰顯同時取觀照和實相為正宗。
比如，一開始就舉出能堅固、能鋒利的金剛（vajra），來比喻觀照般若（Vipassanā-paññā）和實相般若（bhūta-tathatā-prajñā）這兩種般若。如果只取觀照，就缺少堅固的含義；如果只取實相，就缺少鋒利的含義。而且都說『即』，這是解釋成就它們不二的相狀。因為以照用而常寂靜，所以理不是智之外的東西；因為以寂靜而常照用，所以智不是理之外的東西。既然離開了理就沒有智，離開了智就沒有理，所以就像金剛一樣，既堅固又鋒利。
疏文中『萬行下』，第三點，通過修行來總結彰顯，即菩薩（bodhisattva）的修行中必須具備觀照和實相。
如果迷惑于實相，就難以消除分別，就會形成執著于相，隨即墮入有漏。如果迷惑于觀照，就缺少智慧的作用，就會停留在偏頗的空性上，等同於二乘。所以必須觀照和實相兩方面兼顧修行，才能契合中道。這就像前面所說的行玄的含義。因此，《起信論》（Awakening of Faith in the Mahayana）中，止觀（śamatha-vipassanā）合在一起說，《法華經》（Lotus Sutra）中，用定慧（samādhi-prajñā）來莊嚴，《華嚴經》（Avataṃsaka Sūtra）闡明定慧這兩種修行是菩薩所依賴的，《涅槃經》（Nirvana Sutra）顯示如果定慧不均等就不能見到佛性。各種經典中說，無明（avidyā）和邪見（mithyā-dṛṣṭi）由此而生。所以《華嚴疏》中說：『萬行在忘照的情況下一起修習，頓悟和漸悟沒有障礙而同時進入』，都是這個意思。
二、體分三
首先，標立宗體，這是可以知道的。
疏文中『文字下』，第二點，正式解釋。
有人問：『各家所提出的教體，都取聲、名、句、文，或者普遍地取所詮釋的法，現在為什麼只取文字呢？』因此疏文中說：『文字即包含聲、名、句、文』，這說明文字具備四法。聲就是言語的聲音。名、句、文這三者，就是在聲音上的屈曲變化來表示意義，名詮釋諸法的自性，句詮釋諸法
【English Translation】 English version: How can it be merely contemplation? It also teaches sentient beings to sever doubts and break through attachments; how can it be merely the true aspect of reality? Therefore, this commentary takes both contemplation and the true aspect of reality as its doctrine.
'Neither one nor two' means that if we say they are one, the essence and function are different; if we say they are two, stillness and illumination are always together. Therefore, it is neither one nor two.
In the commentary, 'Starting with 'is'' is the second point, using metaphors to explain accomplishment, thereby highlighting the simultaneous adoption of contemplation and the true aspect of reality as the correct doctrine.
For example, initially, a vajra (diamond scepter) that is both firm and sharp is used to symbolize the two types of prajñā (wisdom): Vipassanā-paññā (contemplative wisdom) and bhūta-tathatā-prajñā (wisdom of the true aspect of reality). If only contemplation is taken, the meaning of firmness is lacking; if only the true aspect of reality is taken, the meaning of sharpness is lacking. Moreover, it is said that they 'are' each other, which explains the aspect of their non-duality. Because stillness is always present in illumination, principle is not outside of wisdom; because illumination is always present in stillness, wisdom is not outside of principle. Since there is no wisdom without principle and no principle without wisdom, it is like a vajra, which is both firm and sharp.
In the commentary, 'Starting with 'myriad practices'' is the third point, summarizing and highlighting through practice that a bodhisattva's (bodhisattva) practice must possess both contemplation and the true aspect of reality.
If one is deluded about the true aspect of reality, it is difficult to eliminate discrimination, which leads to attachment to appearances and falling into conditioned existence (saṃsāra). If one is deluded about contemplation, the function of wisdom is lacking, which leads to stagnation in biased emptiness, equivalent to the two vehicles (śrāvakayāna and pratyekabuddhayāna). Therefore, both contemplation and the true aspect of reality must be practiced together to accord with the Middle Way. This is like the meaning of 'mysterious practice' mentioned earlier. Therefore, in the Awakening of Faith in the Mahayana, śamatha (calm abiding) and vipassanā (insight) are discussed together; in the Lotus Sutra, adornment is achieved through samādhi (concentration) and prajñā (wisdom); the Avataṃsaka Sūtra clarifies that bodhisattvas rely on both samādhi and prajñā; the Nirvana Sutra reveals that if samādhi and prajñā are not balanced, one cannot see the Buddha-nature. Various scriptures say that ignorance (avidyā) and wrong views (mithyā-dṛṣṭi) arise from this. Therefore, the Avataṃsaka Sūtra Commentary says: 'Myriad practices are cultivated together while forgetting illumination, and sudden and gradual enlightenment are entered simultaneously without obstruction,' all of which have this meaning.
II. The Substance is divided into three parts.
First, the establishment of the substance is knowable.
In the commentary, 'Starting with 'words'' is the second point, the formal explanation.
Someone asks: 'The doctrinal substances put forth by various schools all take sound, name, sentence, and word, or universally take the dharma (teachings) that is explained. Why do you only take words now?' Therefore, the commentary says: 'Words include sound, name, sentence, and word,' which clarifies that words possess the four dharmas. Sound is the sound of speech. Name, sentence, and word are the inflections and variations in sound that express meaning. Name explains the self-nature of all dharmas, and sentence explains all dharmas.
差別，文即是字，為二所依也。
問：「四法之中，文字最居其末，云何攝聲等法耶？」
答：「所以能攝者，有二意。一能顯文字有其三處。謂：心上顯即意識境，聲上顯即耳識境，色上顯即眼識境。今取初者故能攝之。二有聲未必有名、句、文，有文則必有聲、名、句，前前未必有後后，後後必有於前前，如苗必有根，根未必有苗也。以是義故，故攝聲等。文字性空下。明攝所詮理也。謂依于般若顯乎文字，文字本空即是般若，無別文字型也。然有二意：一體屬緣生無自體故。二非別有一法為文字型故。此皆意顯般若是文字型也。其猶镕金成像，像即是金也。」
疏故皆下。三、總結
含攝之義，如上所明。能所總該故，言理無不盡。此乃文字則該能詮盡，般若則該所詮盡，詮旨既備故云統為教體。
疏分別處會文二，初中二
初、總示大部
此經下。二、別顯此經。總可知。
疏別明中文三
初、正明東土翻譯前後二
初、通辨諸譯
流支者。天平二年于洛陽譯成十四紙，名《金剛般若》。真諦，太康元年于金陵郡譯成十四紙，名《金剛斷割》。笈多，開皇十年于洛陽譯成十六紙，名《金剛斷割》。玄裝，貞觀二十二年于玉華宮譯成十八
【現代漢語翻譯】 現代漢語譯本：差別在於，『文』就是『字』，是名和句所依賴的兩種事物。
問：『在四法（名、句、文、聲）之中，文字排在最後，如何能夠涵蓋聲音等法呢？』
答：『之所以能夠涵蓋，有兩種含義。一是文字能夠顯現出三種處所：在心上顯現，就是意識的境界；在聲音上顯現，就是耳識的境界；在顏色上顯現，就是眼識的境界。現在取第一種情況，所以能夠涵蓋。二是，有聲音未必有名、句、文，但有文則必定有聲、名、句。前者未必有後者，後者必定有前者，就像苗必定有根，但根未必有苗一樣。因為這個緣故，所以文字能夠涵蓋聲音等。』文字性空下。說明文字所詮釋的道理。就是說，依賴於般若（Prajna，智慧）而顯現文字，文字的本性是空，也就是般若，沒有另外的文字實體。這裡有兩種含義：一是文字的本體屬於因緣生法，沒有自性；二是沒有另外一種法可以作為文字的本體。這些都是爲了說明般若是文字的本體。這就像用金子熔化后鑄造成像，像就是金子。』
疏故皆下。三、總結
包含和涵蓋的意義，如上面所說明的。能詮和所詮全部包括，所以說道理沒有不完備的。這是說文字涵蓋了能詮的全部，般若涵蓋了所詮的全部，能詮和所詮的宗旨都具備了，所以說統攝為教法的本體。
疏分別處會文二，初中二
初、總示大部
此經下。二、別顯此經。總可知。
疏別明中文三
初、正明東土翻譯前後二
初、通辨諸譯
流支（Bodhiruci）：天平二年（公元535年）在洛陽翻譯完成，共十四紙，名為《金剛般若》（Vajra Prajna）。真諦（Paramārtha）：太康元年（公元280年）在金陵郡翻譯完成，共十四紙，名為《金剛斷割》。笈多（Jñānagupta）：開皇十年（公元590年）在洛陽翻譯完成，共十六紙，名為《金剛斷割》。玄奘（Xuanzang）：貞觀二十二年（公元648年）在玉華宮翻譯完成，共十八紙。
【English Translation】 English version: The difference is that 'text' is 'word', which is what names and sentences rely on.
Question: 'Among the four dharmas (name, sentence, text, sound), text is the last. How can it encompass sound and other dharmas?'
Answer: 'The reason it can encompass is twofold. First, text can manifest in three places: when it manifests in the mind, it is the realm of consciousness; when it manifests in sound, it is the realm of ear consciousness; when it manifests in color, it is the realm of eye consciousness. Now, we take the first case, so it can encompass. Second, there may be sound without name, sentence, or text, but if there is text, there must be sound, name, and sentence. The former does not necessarily have the latter, but the latter must have the former, just as a sprout must have a root, but a root does not necessarily have a sprout. For this reason, text can encompass sound, etc.' 文字性空下 (wen zi xing kong xia). Explains the principle that text elucidates. That is, relying on Prajna (般若, wisdom), text appears. The nature of text is emptiness, which is Prajna. There is no separate entity of text. There are two meanings here: first, the substance of text belongs to conditioned arising and has no self-nature; second, there is no other dharma that can be the substance of text. All of this is to show that Prajna is the substance of text. It is like melting gold to cast an image; the image is gold.'
疏故皆下 (shu gu jie xia). Three, Conclusion
The meaning of inclusion and encompassing, as explained above. The expresser and the expressed are all included, so it is said that the principle is complete. This means that text encompasses all that can be expressed, and Prajna encompasses all that is to be expressed. Since the purpose of expression is complete, it is said to encompass the essence of the teachings.
疏分別處會文二 (shu fen bie chu hui wen er), first of two
First, generally indicates the great section
此經下 (ci jing xia). Second, specifically reveals this sutra. Can be generally known.
疏別明中文三 (shu bie ming zhong wen san)
First, directly clarifies the translations in the Eastern Land, two parts
First, generally distinguishes the translations
流支 (Bodhiruci): In the second year of Tianping (535 AD), it was translated in Luoyang, totaling fourteen paper sheets, named 'Vajra Prajna' (金剛般若). 真諦 (Paramārtha): In the first year of Taikang (280 AD), it was translated in Jinling County, totaling fourteen paper sheets, named 'Vajra Cutting' (金剛斷割). 笈多 (Jñānagupta): In the tenth year of Kaihuang (590 AD), it was translated in Luoyang, totaling sixteen paper sheets, named 'Vajra Cutting' (金剛斷割). 玄奘 (Xuanzang): In the twenty-second year of Zhenguan (648 AD), it was translated in Yuhua Palace, totaling eighteen paper sheets.
紙，名《能斷金剛》。義凈，證聖二年于佛授記寺譯成十二紙，名《能斷金剛》。
疏今所下。二、克示所傳
疏天竺下。二、因辨西方解釋異同
轉授天親者。有說云：以天親久習小乘、近從大教，要滌情執故轉授之，斷疑執，顯行位，正宗文中可見。
疏今科下。三、示今科判依據差別二
初、正明科釋所依
兼無著者。以顯此疏正依天親、傍用無著，餘論諸疏義見開題處。
疏題云下。二、結成立題
所以不同《凈名集疏》備書四聖之名義，即如何晏《集解論語》于孔安國、馬融等注中，當者用之，不當者翦之。今疏亦爾，或雙取以各有理，或共成一義，故兩存焉。
疏釋通文義二
初、題目二
初、釋所詮三
初、釋金剛二
初、翻名示相
梵云下。新云縛左羅。力士所執者如經所說。執金剛神，梵云諾建那，此云露形神，即此力士也。金中最剛者，金語通五，此最精堅故安剛字。仍非人間之物，故云帝釋有之，乃是天上至寶，故云薄福者難見。《正理論》云：「帝釋有寶名曰金剛，不為薄福眾生所見。」
疏極堅下。二、約法辨義二
初、引經論總彰二義三
初、總標略辨
為有勝能，
【現代漢語翻譯】 現代漢語譯本 紙，名為《能斷金剛》（Vajracchedikā）。義凈（Yijing），在證聖二年于佛授記寺翻譯完成，共十二紙，也名為《能斷金剛》（Vajracchedikā）。
疏文現在開始。二、明確指示所傳內容
疏文從『天竺』開始。二、辨析西方解釋的異同
關於轉授給天親（Vasubandhu）這件事。有一種說法是：因為天親（Vasubandhu）長期學習小乘佛教，最近才開始學習大乘佛教，需要洗滌情執，所以才轉授給他，斷除他的疑惑和執著，彰顯他的修行位次，這些在正宗的經文中可以見到。
疏文現在開始分科。三、說明現在科判依據的差別
首先，正式說明科釋所依據的內容
同時參考無著（Asanga）的觀點。這是爲了表明此疏主要依據天親（Vasubandhu），同時參考無著（Asanga）的觀點，其他論著和疏文的含義可以在開題部分找到。
疏文的題目說。二、總結並確立題目
之所以不像《凈名集疏》那樣詳細記載四聖的名義，就像何晏《集解論語》那樣，對於孔安國、馬融等人的註釋，合適的就採用，不合適的就刪減。現在的疏文也是這樣，或者同時採用兩種觀點因為它們各自有道理，或者共同構成一個含義，所以兩種觀點都保留。
疏文解釋通用的文義二
首先，題目二
首先，解釋所詮釋的內容三
首先，解釋金剛（Vajra）二
首先，翻譯名稱並揭示其相狀
梵文是。新的翻譯是縛左羅（Vajra）。力士所執持的，正如經文所說。執金剛神，梵文是諾建那（yaksha），這裡翻譯為露形神，就是指這位力士。金中最堅硬的，金這個詞可以指五種金屬，這裡指的是最精純堅硬的，所以安上『剛』字。而且不是人間之物，所以說是帝釋天（Indra）擁有的，是天上至寶，所以說福薄的人難以見到。《正理論》中說：『帝釋天（Indra）有一種寶物名叫金剛（Vajra），不是福薄的眾生所能見到的。』
疏文說極其堅硬。二、用法理來辨析含義二
首先，引用經論總括地彰顯兩種含義三
首先，總括地標明並簡略地辨析
因為具有殊勝的能力
【English Translation】 English version Paper, named 'Vajracchedikā' (Diamond Sutra). Yijing, translated it at the Buddha Prediction Temple in the second year of Zheng Sheng, consisting of twelve sheets, also named 'Vajracchedikā' (Diamond Sutra).
The commentary now begins. Two, clearly indicate what is being transmitted.
The commentary begins with 'India'. Two, distinguish the similarities and differences in Western interpretations.
Regarding the transmission to Vasubandhu. One explanation is: because Vasubandhu had long studied Hinayana and recently began studying Mahayana, he needed to cleanse his emotional attachments, so it was transmitted to him to eliminate his doubts and attachments, and to reveal his stages of practice, which can be seen in the main text.
The commentary now begins to categorize. Three, indicate the differences in the basis for the current categorization.
First, formally explain what the categorization and interpretation are based on.
Also referring to Asanga's views. This is to show that this commentary mainly relies on Vasubandhu, while also referring to Asanga's views. The meanings of other treatises and commentaries can be found in the introduction.
The title of the commentary says. Two, conclude and establish the title.
The reason it is not like the 'Vimalakirti Sutra Commentary' in recording the names and meanings of the Four Noble Ones in detail, is like how He Yan's 'Collected Explanations of the Analects' treats the commentaries of Kong Anguo, Ma Rong, etc., adopting what is appropriate and deleting what is not. The current commentary is also like this, either adopting both views because they each have their own reasons, or combining them to form one meaning, so both views are retained.
The commentary explains the general meaning of the text two
First, the title two
First, explain what is being explained three
First, explain Vajra two
First, translate the name and reveal its appearance
The Sanskrit is. The new translation is Vajra. What is held by the strongman, as the sutra says. The Vajra-holding deity, the Sanskrit is yaksha, which is translated here as the exposed-form deity, referring to this strongman. The hardest among metals, the word 'metal' can refer to five kinds of metals, here referring to the most refined and hard, so the word 'hard' is added. Moreover, it is not a thing of the human world, so it is said that Indra possesses it, it is a supreme treasure of heaven, so it is said that those with little merit are difficult to see. The 'Treatise on Correct Principles' says: 'Indra has a treasure called Vajra, which cannot be seen by beings with little merit.'
The commentary says extremely hard. Two, use the Dharma to distinguish the meaning two
First, cite the sutras and treatises to generally reveal the two meanings three
First, generally indicate and briefly distinguish
Because it has superior abilities
故云極堅極利，喻般若焉。無物下。釋極堅等相，則知若有一物能壞則非極堅，若有一物不碎則非極利也。如銀鐵雖堅遇火則融，刀劍雖利斫石則缺，非極堅利也。揀余堅利，故加極字。
疏涅槃下。二、引教委釋
《涅槃》下引經。無著下引論。難壞即堅義。能斷即利義。細牢者。細謂揀粗顯是微妙，牢揀可壞堅固義成。智因即是慧，慧是智之因，智是慧之果。此約觀照般若說。以微細故能入于惑，令彼滅也。
不可壞者。《智論》云：「一切語言名相等事皆可破壞，唯無相智不可破壞。」此約實相般若說。
問：「實相般若分因果耶？」
答：「用有勝劣故分因果，體無增減因果一如。故《普賢觀》云：『大乘因者諸法實相，大乘果者亦諸法實相。』《華嚴經疏》云：『理開體用名大方廣，智分因果號佛華嚴。』」
疏皆以下。三、結顯喻旨
此結所引經論之意，然先上諸德皆用此義。資聖云：「金剛者堅而複利。堅喻本覺真性，雖流轉諸趣而覺性無壞，利喻般若凈照，三賢十地貫通萬行，無明惑暗無不壞也。」肇云：「金剛者堅利之譬也。堅故物不能沮，利故物無不摧。以況斯慧，邪魔不能毀堅之極也，萬物皆能破利之義也。」又諸經論說金剛喻定，《勝鬘經》說
【現代漢語翻譯】 現代漢語譯本 因此說它『極堅極利』，是比喻般若（Prajna，智慧）。『無物下』，解釋『極堅』等的相狀，就知道如果有一物能夠破壞它，就不是『極堅』；如果有一物不能被它摧毀，就不是『極利』。比如銀和鐵雖然堅硬，遇到火就會融化；刀和劍雖然鋒利，砍到石頭就會缺損，都不是『極堅極利』。爲了區別于其他的堅硬和鋒利，所以加上『極』字。
疏解『涅槃下』。二、引用教義來詳細解釋
《涅槃經》（Nirvana Sutra）下面引用經文。『無著下』引用論著。『難壞』就是『堅』的含義，『能斷』就是『利』的含義。『細牢者』，『細』是說區別于粗糙，顯示出微妙；『牢』是說區別于可以被破壞，堅固的含義就成立了。『智因』就是『慧』，『慧』是『智』的原因，『智』是『慧』的結果。這是就觀照般若（Vipassana-prajna）來說的。因為微細，所以能夠進入迷惑之中，使迷惑滅亡。
『不可壞者』。《智度論》（Mahaprajnaparamita-sastra）中說：『一切語言、名相等事物都可以被破壞，只有無相智（無相的智慧）不可破壞。』這是就實相般若（實相的智慧）來說的。
問：『實相般若（實相的智慧）有因果的區分嗎？』
答：『因為作用有殊勝和低劣的差別，所以區分因果；本體沒有增減，因果是一樣的。所以《普賢觀》（Samantabhadra Meditation Sutra）中說：『大乘的因是諸法實相，大乘的果也是諸法實相。』《華嚴經疏》（Avatamsaka Sutra Commentary）中說：『理體開顯體和用，名為大方廣；智慧區分因和果，稱為佛華嚴。』
疏解『皆以下』。三、總結並顯示比喻的宗旨
這裡總結所引用的經論的意義，然而前面所說的各種功德都使用了這個意義。資聖說：『金剛（Vajra）既堅硬又鋒利。堅硬比喻本覺真性（original enlightenment），雖然流轉于各個趣道，但覺性沒有損壞；鋒利比喻般若（Prajna，智慧）的清凈照耀，三賢十地貫通萬行，無明迷惑沒有不被摧毀的。』肇法師說：『金剛（Vajra）是堅硬和鋒利的譬喻。堅硬所以事物不能阻礙它，鋒利所以事物沒有不被它摧毀的。用它來比況這種智慧，邪魔不能夠毀壞它堅硬到極點的特性，萬物都能夠被它破除，這就是鋒利的含義。』另外，各種經論都說金剛喻定，《勝鬘經》（Srimala Sutra）說
【English Translation】 English version Therefore, it is said to be 'extremely hard and sharp,' which is a metaphor for Prajna (wisdom). 'No object below' explains the characteristics of 'extremely hard,' etc., so that if there is an object that can destroy it, it is not 'extremely hard'; if there is an object that cannot be destroyed by it, it is not 'extremely sharp.' For example, although silver and iron are hard, they melt when exposed to fire; although knives and swords are sharp, they chip when they chop stone, so they are not 'extremely hard and sharp.' To distinguish them from other hardness and sharpness, the word 'extremely' is added.
Commentary on 'Nirvana below.' Two, explain in detail by quoting teachings
The 'Nirvana Sutra' quotes scriptures below. 'No attachment below' quotes treatises. 'Difficult to destroy' is the meaning of 'hard.' 'Able to cut' is the meaning of 'sharp.' 'Fine and firm' means 'fine' to distinguish it from coarse, showing subtlety; 'firm' is to distinguish it from what can be destroyed, and the meaning of firmness is established. 'Cause of wisdom' is 'insight,' 'insight' is the cause of 'wisdom,' and 'wisdom' is the result of 'insight.' This is about Vipassana-prajna (contemplative wisdom). Because it is subtle, it can enter into delusion and cause it to perish.
'Indestructible.' The 'Mahaprajnaparamita-sastra' says: 'All languages, names, and appearances can be destroyed, but only non-dual wisdom is indestructible.' This is about the real aspect of Prajna (wisdom of true reality).
Question: 'Does the real aspect of Prajna (wisdom of true reality) have a distinction between cause and effect?'
Answer: 'Because the functions have superior and inferior differences, cause and effect are distinguished; the essence has no increase or decrease, and cause and effect are the same. Therefore, the 'Samantabhadra Meditation Sutra' says: 'The cause of Mahayana is the true aspect of all dharmas, and the result of Mahayana is also the true aspect of all dharmas.' The 'Avatamsaka Sutra Commentary' says: 'The principle reveals the essence and function, which is called Great Expansive Vastness; wisdom distinguishes cause and effect, which is called Buddha Avatamsaka.'
Commentary on 'All below.' Three, conclude and reveal the purpose of the metaphor
This concludes the meaning of the scriptures and treatises quoted, but all the virtues mentioned above use this meaning. Zisheng said: 'Vajra (diamond) is both hard and sharp. Hardness is a metaphor for the original enlightenment, although it transmigrates through various realms, the enlightened nature is not destroyed; sharpness is a metaphor for the pure illumination of Prajna (wisdom), the Three Sages and Ten Grounds penetrate all practices, and ignorance and delusion are all destroyed.' Dharma Master Zhao said: 'Vajra (diamond) is a metaphor for hardness and sharpness. Because it is hard, things cannot hinder it; because it is sharp, nothing is not destroyed by it. Using it to compare this wisdom, demons cannot destroy its extreme hardness, and all things can be broken, which is the meaning of sharpness.' In addition, various scriptures and treatises speak of Vajra Samadhi, the 'Srimala Sutra' says
金剛喻智，《梵網經》以十回向為十金剛，《仁王》謂十堅心，《凈名》以金剛慧決了此相，無縛無脫得無生法忍。又諸經論說金剛座、金剛山、金剛輪，如是等說皆取堅利義也。又晉武帝起居注云：「武帝十三年，燉煌有人獻金剛寶，生於金中，色如紫石英，狀如蕎麥，百鍊不銷，可以切玉如泥，是知堅利之極也。」
疏真諦下。二、引真諦別示六種二
初、正明六種
一一以法合之，分明在疏，皆般若之功也。
災厄等者。有厄則災禍必來，有業則苦果定至，厄除則災禍不起，業喪則苦果不生。隨人所須。有二意：一則如余物不能隨所須，金不可為銀用，羅不可為錦用等；金剛則不然，要者皆得。法中亦爾，有漏功德人不可為天，富不可為貧；無漏不爾，隨心所成。二則余物用之則盡，金剛出之不窮。法上亦爾，有漏受之則窮，無漏受之不盡。
對日等者。慧即始覺，合本覺時，見法無生名無生智。如《起信》云：「得見心性，心即常住，常住即無生義也。」火出燒盡世間，使六合空廓，智起斷除煩惱，令大道通同。
能清等者。水清則萬像齊鑒，疑除即佛法現前。
空中等者。升太虛則不履于地，住真空則不墮世間。
鎖諸毒者。中毒則令人命終，起惑則永
【現代漢語翻譯】 現代漢語譯本： 金剛喻智（Vajropama-jnana，比喻像金剛一樣堅固銳利的智慧），《梵網經》（Brahmajala Sutra）以十回向為十金剛，《仁王經》（Renwang Sutra）稱之為十堅心，《維摩詰經》（Vimalakirti Sutra）用金剛慧來決斷了知這種狀態，達到無縛無脫，證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。此外，諸經論中說的金剛座（Vajrasana，佛陀成道之處）、金剛山（Vajra Mountain）、金剛輪（Vajra Wheel）等，都是取其堅固銳利的含義。又據《晉武帝起居注》記載：『武帝十三年，敦煌有人獻上金剛寶，生於金中，色如紫石英，狀如蕎麥，百鍊不銷，可以切玉如泥，可知其堅利無比。』 疏解真諦（Paramartha）的含義如下。二、引用真諦的說法，分別闡釋六種含義： 初、正面闡明六種含義： 一一用法來對應，詳細明白地在疏文中說明，這都是般若（Prajna，智慧）的功用。 災厄等：有了災厄，災禍必定會來臨；有了業（Karma），苦果必定會到來。災厄消除，災禍就不會發生；業障消亡，苦果就不會產生。隨順人們的需求。有兩種含義：一是像其他事物不能隨順需求，金不能當銀用，羅不能當錦用等；金剛則不是這樣，需要什麼就能得到什麼。佛法中也是這樣，有漏的功德不能使人成為天人，富有不能使人變為貧窮；無漏的功德不是這樣，隨心所愿就能成就。二是其他事物用之則盡，金剛取出使用也不會窮盡。佛法也是這樣，有漏的功德接受了就會窮盡，無漏的功德接受了也不會窮盡。 對日等：智慧就是始覺（最初的覺悟），與本覺（根本的覺悟）相合時，見到法無生，名為無生智。如《起信論》（Awakening of Faith）所說：『得見心性，心即常住，常住即無生義。』火出現后燒盡世間，使六合空曠；智慧生起后斷除煩惱，使大道暢通無阻。 能清等：水清澈則萬象都能清晰地映照出來，疑慮消除則佛法就能現前。 空中等：升入太虛空就不會立足於地面，安住于真空理就不會墮入世間。 鎖諸毒：中了毒就會使人喪命，生起迷惑就會永遠……
【English Translation】 English version: Vajropama-jnana (Vajropama-jnana, wisdom as firm and sharp as a diamond), the Brahmajala Sutra uses the Ten Parinamana (Ten Transferences) as the Ten Vajras, the Renwang Sutra calls them the Ten Firm Minds, and the Vimalakirti Sutra uses Vajra wisdom to decisively understand this state, achieving no bondage and no liberation, attaining Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas). Furthermore, the sutras and treatises speak of the Vajrasana (the place where the Buddha attained enlightenment), Vajra Mountain, Vajra Wheel, and so on, all taking the meaning of firmness and sharpness. Also, according to the Record of Emperor Wu of Jin: 'In the thirteenth year of Emperor Wu, someone from Dunhuang presented a Vajra treasure, born from within gold, its color like amethyst, its shape like buckwheat, unmelting after a hundred refinements, able to cut jade like mud, thus knowing its extreme firmness and sharpness.' The explanation of Paramartha's meaning is as follows. Two, citing Paramartha's statements, separately explaining the six meanings: First, directly clarifying the six meanings: Each one is matched with the Dharma, explained clearly and plainly in the commentary, all of which are the function of Prajna (wisdom). Calamities and so on: With calamities, disasters will surely come; with Karma, bitter results will surely arrive. When calamities are eliminated, disasters will not arise; when karmic obstacles are extinguished, bitter results will not be produced. According to people's needs. There are two meanings: one is that like other things, they cannot follow needs, gold cannot be used as silver, silk cannot be used as brocade, etc.; Vajra is not like this, whatever is needed can be obtained. It is also like this in the Dharma, defiled merits cannot make people become heavenly beings, wealth cannot make people become poor; undefiled merits are not like this, whatever is desired can be achieved. The second is that other things are exhausted when used, but Vajra is inexhaustible when taken out and used. It is also like this in the Dharma, defiled merits are exhausted when received, undefiled merits are inexhaustible when received. Facing the sun and so on: Wisdom is the initial awakening, when it merges with the fundamental awakening, seeing the non-arising of dharmas is called the wisdom of non-arising. As the Awakening of Faith says: 'Attaining the sight of the mind-nature, the mind is then constant, and constancy is the meaning of non-arising.' Fire appears and burns away the world, making the six directions vast and empty; wisdom arises and cuts off afflictions, making the great path unobstructed. Able to purify and so on: When water is clear, all images can be clearly reflected; when doubts are eliminated, the Buddha-dharma can appear before us. In the sky and so on: Ascending into the great void, one will not stand on the ground; dwelling in the truth of emptiness, one will not fall into the world. Locks all poisons: Being poisoned will cause people to lose their lives, arising delusion will eternally...
沉生死。毒除則延年益壽，惑遣則不滅不生。
疏傍兼下。二、結示傍正
佛所立名本約堅利，如上六義乃是兼明，諸家至此多不料簡，殊濫正義。若將此六配前五因，即一當第三，二三當四五，四當第二，五六當第一。
疏般若下。二、釋般若二
初、翻名略指
般若正翻慧者，以古來諸德義翻為妙慧、凈慧、無相慧，此皆挾到彼岸義，是別相也。或云智慧，今云正翻慧者，即通相也。
即照下。約功用以出體也。照蘊空即是功用，本覺之慧即是出體。《大品》云：「色如聚沫，受如泡幻，想如陽焰，行如芭蕉，識如幻化」，如是觀者名照蘊空。
相應等者。本覺即如來藏自性清凈心，非新生故言本，不頑暗故言覺。慧即始覺也，依體起用故云之慧，始即同本故曰相應。然本覺與慧不一不二，以不二故故言相應，以不一故故言之慧。故資聖云：「妄心見俗曰無明，悟心照真為般若。」俗境萬有見心必異，真空理一悟自無差，第一義空離照無理，清凈本覺即理是照。又《涅槃》云：「佛性者名第一義空，第一義空名為智慧。」此等皆證體用非一非二義也。然本即實相，始即觀照。
疏若約下。二、引教廣釋二
初、引論別相釋二
初、明總躡三慧
【現代漢語翻譯】 現代漢語譯本：沉溺於生死輪迴。如果去除（貪嗔癡）毒，就能延年益壽；如果消除迷惑，就能達到不生不滅的境界。
疏文接下來兼顧傍和下文。二、總結並揭示傍和正的含義
佛所設立的名號，其根本在於『堅』和『利』，如上面所說的六種含義只是兼帶說明。各家學說到了這裡，大多不加選擇和簡化，特別容易混淆正義。如果將這六種含義與前面的五因相配，那麼第一種含義對應第三因，第二、三種含義對應第四、五因，第四種含義對應第二因，第五、六種含義對應第一因。
疏文從『般若』開始。二、解釋般若的含義（分為兩部分）
首先，簡要地翻譯並指出其含義
『般若』的正確翻譯是『慧』（智慧）。古代的各位大德將它翻譯為『妙慧』、『凈慧』、『無相慧』，這些都帶有到達彼岸的含義，是『別相』（特殊相）。也有人說翻譯為『智慧』，現在說正確翻譯為『慧』，這是『通相』（普遍相）。
『即照下』：從功用的角度來顯現本體。照見五蘊皆空就是功用，本覺的智慧就是本體。《大品般若經》說：『色（rupa）如聚沫，受（vedana）如泡幻，想（samjna）如陽焰，行（samskara）如芭蕉，識（vijnana）如幻化』，像這樣觀照就叫做照見五蘊皆空。
『相應等者』：本覺就是如來藏（Tathagatagarbha）自性清凈心，不是新產生的所以說是『本』，不頑固昏暗所以說是『覺』。慧就是始覺，依本體而起作用所以說是『之慧』，開始與本相同所以說是『相應』。然而本覺與慧不是一也不是二，因為不是二所以說『相應』，因為不是一所以說『之慧』。所以資聖說：『妄心看待世俗就叫做無明（avidya），覺悟心照見真理就是般若。』世俗境界萬有，見心必定不同；真空理體唯一，覺悟自然沒有差別。第一義空（paramartha-sunyata）離開觀照就沒有理，清凈本覺就是理就是照。另外，《涅槃經》（Nirvana Sutra）說：『佛性（Buddha-nature）就叫做第一義空，第一義空就叫做智慧。』這些都證明了本體和作用非一非二的含義。然而本就是實相（tathata），始就是觀照。
疏文從『若約下』開始。二、引用教義廣泛解釋（分為兩部分）
首先，引用論典分別解釋（分為兩部分）
首先，闡明總括三慧
【English Translation】 English version: Sinking in the cycle of birth and death (samsara). If the poisons (of greed, hatred, and delusion) are removed, one can prolong life; if delusion is eliminated, one can attain the state of non-birth and non-death.
The commentary then addresses both the subsidiary and the following points. Two: Concluding and revealing the meanings of subsidiary and primary.
The names established by the Buddha are fundamentally based on 'firmness' and 'benefit,' as the six meanings mentioned above are merely supplementary explanations. Many schools of thought, upon reaching this point, often fail to select and simplify, leading to a confusion of the primary meaning. If these six meanings are matched with the preceding five causes, then the first meaning corresponds to the third cause, the second and third meanings correspond to the fourth and fifth causes, the fourth meaning corresponds to the second cause, and the fifth and sixth meanings correspond to the first cause.
The commentary begins with 'Prajna'. Two: Explaining the meaning of Prajna (in two parts).
First, briefly translating and pointing out its meaning.
'Prajna' is correctly translated as 'wisdom' (hui). Ancient virtuous ones translated it as 'wonderful wisdom,' 'pure wisdom,' 'non-form wisdom,' all of which carry the meaning of reaching the other shore, which is the 'distinctive aspect' (visesa-laksana). Some also say it is translated as 'wisdom,' but now saying it is correctly translated as 'wisdom' is the 'common aspect' (samanya-laksana).
'That is, illuminating below': Manifesting the substance from the perspective of function. Illuminating the emptiness of the five skandhas (aggregates) is the function, and the wisdom of original enlightenment is the substance. The Mahaprajnaparamita Sutra says: 'Form (rupa) is like a mass of foam, sensation (vedana) is like a bubble, perception (samjna) is like a mirage, volition (samskara) is like a banana tree, consciousness (vijnana) is like an illusion.' Observing in this way is called illuminating the emptiness of the skandhas.
'Corresponding and so on': Original enlightenment is the self-nature pure mind of the Tathagatagarbha (Buddha-womb), it is not newly produced, so it is called 'original'; it is not stubborn and dark, so it is called 'enlightenment'. Wisdom is initial enlightenment, relying on the substance to arise function, so it is called 'wisdom of'; the beginning is the same as the original, so it is called 'corresponding'. However, original enlightenment and wisdom are neither one nor two, because they are not two, so it is called 'corresponding'; because they are not one, so it is called 'wisdom of'. Therefore, Zisheng said: 'The deluded mind seeing the mundane is called ignorance (avidya), the enlightened mind illuminating the truth is Prajna.' The mundane realm has myriad things, the seeing mind must be different; the principle of true emptiness is one, enlightenment naturally has no difference. The ultimate emptiness (paramartha-sunyata) without illumination has no principle, pure original enlightenment is the principle is the illumination. Also, the Nirvana Sutra says: 'Buddha-nature (Buddha-dhatu) is called ultimate emptiness, ultimate emptiness is called wisdom.' These all prove the meaning of substance and function being neither one nor two. However, the original is Suchness (tathata), the beginning is contemplation.
The commentary begins with 'If according to below'. Two: Quoting teachings to broadly explain (in two parts).
First, quoting treatises to separately explain (in two parts).
First, clarifying the summary of the three wisdoms.
學者即修大乘行人也。初須聞法生解名聞慧。次則測度所聞評量教理，分明忍可以印自心曰思慧。然後如聞思處，依而行之無所乖越名修慧。前二有漏、后一無漏，前淺后深，深淺雖殊通名為慧，是故總收名為般若。如人攻文赴舉及第，雖前劣后勝皆一人也。云云。
疏故無著下。二、引論文釋成二
初、正釋成
波羅蜜中等者。此明頓悟中漸修也。慧才發時照萬法空便到彼岸，名為頓悟。由有多生習性，未得唸唸相應，故須聽聞正法、思惟其義、如說修行，方得究竟證入，名為漸修。開題中略明也。若《唯識》中說，則具根后二智。謂十度中，六通本后，四唯后得，六中則二智皆具，為分十度，故第六偏取二空本也。今依無著更加加行智，則通前三矣。
金剛斷處等者，如金剛斷物之處而斷煩惱，非謂金剛亦通所斷。
疏又云下。二、配因果二
初、雙引論
上者字論牒所標。下者字疏牒論文。智因即慧、慧果即智也。前雖引用，今方解釋。此引無著也，次引《智論》可知。
疏則聞下。二、雙解釋。此明法空深慧，意揀我空慧為粗淺，不為佛因，但是二乘因故。般若下。出所以。以慧是揀擇義，揀擇惑障顯無為故。以因位有惑故須擇之，乃名為慧。智但決
【現代漢語翻譯】 現代漢語譯本
學者，也就是修習大乘佛法的人。最初需要聽聞佛法，從而產生理解，這叫做聞慧（通過聽聞佛法而獲得的智慧）。其次是衡量所聽聞的內容，評判教義，明確地認可並能印證自己的內心，這叫做思慧（通過思考佛法而獲得的智慧）。然後按照所聽聞和思考的內容，依教奉行，沒有絲毫違背，這叫做修慧（通過修行佛法而獲得的智慧）。前兩種智慧是有為法，后一種智慧是無為法。前兩種智慧淺顯，后一種智慧深奧。雖然深淺不同，但都統稱為慧，所以總括起來稱為般若（智慧）。就像人攻讀文章參加科舉考試，最終考中一樣，雖然開始時能力較弱，後來能力較強，但都是同一個人。如此等等。
疏文中『故無著下』，第二部分，引用論文來解釋說明，分為兩部分：
第一部分，正式解釋說明：
『波羅蜜中等者』，這說明在頓悟中漸修。智慧剛剛生髮時，照見萬法皆空，便到達彼岸，這叫做頓悟。由於有多生以來的習性，還不能做到唸唸與空性相應，所以需要聽聞正法、思維其中的含義、按照所說的去修行，才能最終證入，這叫做漸修。這在開題中已經略微說明了。如果在《唯識》（Yogacara）中說，那麼就具備了根本智和后得智。所謂十度（Paramita，又譯為「十波羅蜜」），六通（Abhijnas，神通）是根本智和后得智，四度（指佈施、持戒、忍辱、精進四度）只是后得智。六度中，般若度（Prajna-paramita）同時具備兩種智慧。爲了區分十度，所以第六度（般若度）偏重於二空（人空和法空）的根本智。現在依照無著（Asanga）的觀點，再加上加行智，那麼就貫通了前面的三種智慧。
『金剛斷處等者』，就像金剛能夠斬斷物體一樣來斷除煩惱，而不是說金剛也能被斬斷。
疏文中『又云下』，第二部分，配合因果關係，分為兩部分：
第一部分，同時引用論文：
『上者字論牒所標。下者字疏牒論文。智因即慧、慧果即智也。前雖引用，今方解釋。此引無著也，次引《智論》可知。』
疏文中『則聞下』，第二部分，同時解釋說明。這說明法空的深奧智慧，意在區分我空的智慧，認為我空的智慧粗淺，不能作為成佛的因，只是二乘（聲聞乘和緣覺乘）的因。『般若下』，說明原因。因為慧具有揀擇的含義，能夠揀擇迷惑和障礙，從而顯現無為法。因為在因位時有迷惑，所以需要揀擇，這才叫做慧。智只是決斷。
【English Translation】 English version
A scholar is also a practitioner of Mahayana Buddhism. Initially, one needs to hear the Dharma and thereby generate understanding, which is called 'Hearing-Wisdom' (wisdom gained through hearing the Dharma). Next is to measure what has been heard, evaluate the teachings, clearly acknowledge and be able to verify one's own mind, which is called 'Thinking-Wisdom' (wisdom gained through thinking about the Dharma). Then, according to what has been heard and thought, practice accordingly, without any deviation, which is called 'Cultivation-Wisdom' (wisdom gained through practicing the Dharma). The first two types of wisdom are conditioned, while the last one is unconditioned. The first two are shallow, while the last one is profound. Although they differ in depth, they are all collectively called wisdom, so they are collectively referred to as Prajna (wisdom). It's like a person studying articles to take the imperial examination, and finally passing it; although their ability was weaker at the beginning and stronger later, it is still the same person. And so on.
In the commentary, 'Therefore, Asanga below,' the second part, quoting the thesis to explain, is divided into two parts:
The first part, formally explaining:
'Among the Paramitas, etc.,' this explains gradual cultivation within sudden enlightenment. When wisdom first arises, it illuminates that all dharmas are empty, and one reaches the other shore, which is called sudden enlightenment. Due to habits from many lifetimes, one cannot yet achieve moment-to-moment correspondence with emptiness, so one needs to hear the correct Dharma, contemplate its meaning, and practice as instructed, in order to ultimately attain realization, which is called gradual cultivation. This has been briefly explained in the introduction. If it is said in Yogacara, then it possesses both fundamental wisdom and subsequent wisdom. The so-called Ten Paramitas, the Six Abhijna (supernatural powers) are both fundamental and subsequent wisdom, the four Paramitas (referring to generosity, discipline, patience, and diligence) are only subsequent wisdom. Among the six Paramitas, Prajna-paramita (Perfection of Wisdom) possesses both types of wisdom. In order to distinguish the Ten Paramitas, the sixth Paramita (Prajna-paramita) emphasizes the fundamental wisdom of the two emptinesses (emptiness of self and emptiness of phenomena). Now, according to Asanga's view, adding the wisdom of application, then it connects the previous three types of wisdom.
'The place where the Vajra cuts, etc.,' is like using a Vajra to cut through objects to cut off afflictions, not that the Vajra can also be cut.
In the commentary, 'Also says below,' the second part, matching cause and effect, is divided into two parts:
The first part, simultaneously quoting the thesis:
'The word 'above' refers to the thesis's statement. The word 'below' refers to the commentary's statement. The cause of wisdom is wisdom, and the effect of wisdom is knowledge. Although previously quoted, now it is explained. This quotes Asanga, and the next quote from the Mahaprajnaparamita-sastra is understandable.'
In the commentary, 'Then hearing below,' the second part, simultaneously explaining. This explains the profound wisdom of the emptiness of phenomena, intending to distinguish the wisdom of the emptiness of self, considering the wisdom of the emptiness of self to be crude and shallow, not as a cause for becoming a Buddha, but only as a cause for the Two Vehicles (Sravaka and Pratyekabuddha). 'Prajna below,' explains the reason. Because wisdom has the meaning of discernment, it can discern delusions and obstacles, thereby revealing the unconditioned. Because there are delusions in the causal stage, it is necessary to discern them, and this is called wisdom. Knowledge is simply decisive.
斷為義，以果位無惑但唯決定朗然獨照，故名為智。只是一法受此兩名，如人破賊為將功成為相也。有說以無漏智性為智因，大云破之，三塗有性何不斷惑？闕細義也。此約妙慧別相以破。若就通相取亦可矣。以凡是有心皆成佛故，此得是因也。
疏若依下。二、引經通相釋
此明字緣字界。若字是字界，般那都為緣。若以般為緣助於若界，則名為慧。若以那為緣助於若界，則名為智。如僧人俗人等云云。名殊謂曰智曰慧，義殊謂決斷揀擇，此中義殊故使名殊也。
體性無別者，皆別境中一也。前三種智皆名慧故，故智與慧皆如金剛。故《薩遮尼干經》云：「帝釋金剛寶能滅阿修羅，智碎煩惱山，能壞亦如是。」《無常經》云：「金剛智杵碎邪山，永斷無始相纏縛。」
疏波羅下。三、釋波羅蜜文三
初、約語對翻
應云下。回梵文，以西域風俗例皆如此云云。青龍云：「蜜多者離義到義。」元康云：「天竺風俗，所作究竟，皆云到彼岸。」到離之義次文明之。
疏謂離下。二、約義順釋二
初、釋義
前三句中，每句皆上法下喻。意明煩惱如大河，難可度故。生死如此岸，有情居故。涅槃如彼岸，諸佛住故。則慧是能離能度能到，生死等是所離所度所到。
【現代漢語翻譯】 現代漢語譯本： 『斷』可以被定義為『義』（Artha，意義），因為在果位（Phala，結果）上沒有迷惑，只有決定性的、清晰的、獨特的照耀，因此被稱為『智』（Jnana，智慧）。這只是一種法（Dharma，佛法）接受了這兩個名稱，就像一個人擊敗了盜賊成為將軍，功成名就后成為宰相一樣。有人說以無漏的智性（無漏的智慧本性）作為智的因，大云法師駁斥了這種說法，如果三惡道（三塗）有這種本性，為什麼不能斷除迷惑呢？這是缺乏精細的理解。這是從妙慧（殊勝的智慧）的差別相上來破斥的。如果從普遍相上來理解，也是可以的。因為凡是有心識的眾生都能成佛，這可以被認為是因。
疏文說『若依下』。二、引用經文，從普遍相上來解釋。
這裡闡明了字（Akshara，字母）的緣起和字界（Dhatu，界）。如果『若』字是字界，那麼『般那』都是緣。如果以『般』為緣，幫助『若』界，那麼就稱為『慧』（Prajna，般若）。如果以『那』為緣，幫助『若』界，那麼就稱為『智』。就像僧人、俗人等等。名稱不同，是因為有『智』和『慧』的說法；意義不同，是因為有決斷和揀擇的作用，這裡因為意義不同，所以名稱也不同。
體性沒有差別，都是別境（Visesa-visaya，特殊境）中的一種。前面的三種智都稱為慧，所以智與慧都像金剛（Vajra，金剛）。所以《薩遮尼干經》說：『帝釋（Indra，因陀羅）的金剛寶能消滅阿修羅（Asura，非天），智摧毀煩惱山，也能像這樣摧毀。』《無常經》說：『金剛智杵摧毀邪山，永遠斷除無始以來的相互纏縛。』
疏文說『波羅下』。三、解釋『波羅蜜』（Paramita，到彼岸）的文字，分為三部分。
首先，從語言的對應翻譯來解釋。
應該說『應云下』。這是回譯梵文，因為西域的風俗習慣都是這樣。青龍法師說：『蜜多（mita）是離開和到達的意思。』元康法師說：『天竺（印度）的風俗，所做的事情達到究竟，都稱為到彼岸。』到達和離開的意義，在後面的文字中會闡明。
疏文說『謂離下』。二、從意義上順暢地解釋，分為兩部分。
首先，解釋意義。
前三句中，每句都是上面是法，下面是比喻。意思是說煩惱像大河一樣，難以度過。生死（Samsara，輪迴）像此岸一樣，有情眾生居住在這裡。涅槃（Nirvana，寂滅）像彼岸一樣，諸佛居住在那裡。那麼慧就是能夠離開、能夠度過、能夠到達的，生死等等就是所離開、所度過、所到達的。
【English Translation】 English version: 'Cessation' (斷, duàn) is defined as 'Artha' (義, yì) [meaning], because in the state of Fruition (果位, guǒ wèi), there is no delusion, only decisive, clear, and uniquely illuminating [wisdom], hence it is called 'Jnana' (智, zhì) [wisdom]. This is just one Dharma (法, fǎ) receiving these two names, just as a person who defeats bandits becomes a general, and after achieving merit and fame becomes a prime minister. Some say that the un-leaked wisdom nature (無漏智性) is the cause of Jnana, but Dharma Master Dayun refutes this, saying, if the three evil paths (三塗) had this nature, why couldn't they sever delusions? This lacks subtle understanding. This is refuted from the differentiated aspect of sublime wisdom. If understood from the common aspect, it is also acceptable, because all sentient beings with consciousness can attain Buddhahood, which can be considered the cause.
The commentary says 'If relying on below'. Two, quoting scriptures to explain from the common aspect.
Here, the origin of Akshara (字, zì) [letters] and Dhatu (字界, zì jiè) [elements] are clarified. If the letter '若' [if] is a Dhatu, then '般那' [banna] are all conditions. If '般' [ban] is a condition assisting the '若' [if] element, then it is called 'Prajna' (慧, huì) [wisdom]. If '那' [na] is a condition assisting the '若' [if] element, then it is called 'Jnana' [wisdom]. Like monks, laypeople, and so on. The names are different because of the terms 'Jnana' and 'Prajna'; the meanings are different because of the functions of decision and selection. Here, because the meanings are different, the names are also different.
The nature is not different; they are all one within the Visesa-visaya (別境) [distinct realm]. The previous three types of Jnana are all called Prajna, so both Jnana and Prajna are like Vajra (金剛) [diamond]. Therefore, the Satyaka-Nirgrantha Sutra says: 'Indra's (帝釋) Vajra jewel can destroy Asuras (阿修羅), Jnana shatters the mountain of afflictions, and can destroy in the same way.' The Anityata Sutra says: 'The Vajra wisdom pestle shatters the evil mountain, forever severing the entanglements of beginningless time.'
The commentary says 'Parami below'. Three, explaining the text of 'Paramita' (波羅蜜) [to the other shore], in three parts.
First, explaining from the corresponding translation of languages.
It should be said 'Should say below'. This is a back-translation of Sanskrit, because the customs of the Western Regions are all like this. Master Qinglong said: 'Mita (蜜多) means leaving and arriving.' Master Yuankang said: 'In the customs of India, when things are done to completion, they are all called reaching the other shore.' The meaning of arriving and leaving will be clarified in the following text.
The commentary says 'Meaning leaving below'. Two, explaining smoothly from the meaning, in two parts.
First, explaining the meaning.
In the previous three sentences, each sentence has Dharma above and a metaphor below. The meaning is that afflictions are like a great river, difficult to cross. Samsara (生死) [birth and death] is like this shore, where sentient beings reside. Nirvana (涅槃) [liberation] is like the other shore, where the Buddhas reside. Then Prajna is what can leave, can cross, and can arrive; Samsara and so on are what are left, crossed, and arrived at.
若欲離此到彼，必須渡于中流。此約四諦說之，理則明矣！知苦是離此岸，斷集、修道是渡中流，證滅是到彼岸也。此順小乘義說。下經令入大乘無餘涅槃，即須離二種生死此岸，乘六度船筏，度三障中流，到二涅槃彼岸。
涅槃等者。以翻波羅蜜為彼岸，即是涅槃，是故約轉依果，明彼岸義。然生死即分段、變易，煩惱即總該二障。圓寂者。義翻也。謂：德備塵沙曰圓，妙絕相累曰寂。滅度者。肇云：「涅槃者，秦言無為亦云滅度。」或但云滅，然滅與小乘不同，小乘以滅生死為滅，大乘以寂滅為滅。故《涅槃》云：「生滅滅已，寂滅為樂。」然滅唯據果，滅度乃兼因。今則約果標因故云滅度。所以經中上言涅槃、下云滅度，亦是唐梵雙彰也。涅槃種類下文具明。
疏一切下。二、通難
此即《凈名》經文。彼云：「若彌勒得授記者，一切眾生亦應授記。何以故，一切眾生即寂滅相，不復更滅」等。今用此文以為難辭。難意云：「眾生既即寂滅，何有離此到彼？今言到彼者，莫違經耶？」但以下。釋通。但約翻迷成悟，便是離此到彼，若悟此已漸除漸證，名為究竟。然成波羅蜜要與七最勝相應，如《唯識》說。
疏若兼下。三、順義通結。則是波羅蜜中之聞思修慧也。
疏經者下。
【現代漢語翻譯】 現代漢語譯本：如果想要從這裡到達那裡，就必須渡過中間的河流。這可以用四聖諦（苦、集、滅、道）來解釋，道理就很明顯了！瞭解痛苦就是離開此岸，斷除產生痛苦的原因（集）、修習通往解脫的道路（道）就是渡過中流，證得寂滅的境界（滅）就是到達彼岸。這是順著小乘佛教的意義來說的。下面的經文說要進入大乘佛教的無餘涅槃，就需要離開兩種生死的此岸，乘坐六度（佈施、持戒、忍辱、精進、禪定、智慧）的船筏，渡過三障（煩惱障、業障、報障）的中流，到達二涅槃（有餘涅槃、無餘涅槃）的彼岸。
涅槃等等。因為翻譯波羅蜜（pāramitā，到彼岸）為彼岸，也就是涅槃（nirvāṇa，寂滅），所以從轉依（āśraya-parāvṛtti，轉變所依）的果位來說明彼岸的意義。然而生死就是分段生死和變易生死，煩惱就是總括了二障（煩惱障、所知障）。圓寂，是義譯。所謂德行完備如塵沙一樣眾多叫做圓，妙處在於斷絕了各種相對的累贅叫做寂。滅度，僧肇（一位佛教翻譯家）說：『涅槃，用秦朝的語言來說就是無為，也可以說是滅度。』或者只說是滅，然而這個滅和小乘佛教不同，小乘佛教以滅除生死為滅，大乘佛教以寂滅為滅。所以《涅槃經》（Mahāparinirvāṇa Sūtra）說：『生滅滅已，寂滅為樂。』然而滅只是就果位來說，滅度是兼顧了因和果。現在是就果位來標示因，所以說是滅度。因此經文中前面說涅槃，後面說滅度，也是唐朝和梵文兩種語言都彰顯出來。涅槃的種類，下文會詳細說明。
疏解一切下。二、通難
這也就是《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）的經文。經中說：『如果彌勒（Maitreya，未來佛）得到授記，一切眾生也應該得到授記。為什麼呢？因為一切眾生就是寂滅的相，不再需要再次滅度』等等。現在用這段經文來作為詰難的言辭。詰難的意思是說：『眾生既然就是寂滅，哪裡還有離開此岸到達彼岸的說法？現在說到達彼岸，難道不違背經文嗎？』 但是以下。解釋通達。但是從轉變迷惑成為覺悟來說，就是離開此岸到達彼岸，如果覺悟了這個道理，逐漸斷除煩惱，逐漸證得真理，就叫做究竟。然而成就波羅蜜，要和七最勝相應，就像《唯識論》（Vijñānavāda，唯識宗的論著）所說的那樣。
疏解如果兼顧下。三、順應義理通達總結。這就是波羅蜜中的聞、思、修三種智慧。
疏解經文下。
【English Translation】 English version: If one wishes to depart from 'here' to 'there', one must cross the middle stream. This can be explained in terms of the Four Noble Truths (duḥkha, samudaya, nirodha, marga), and the principle becomes clear! Knowing suffering (duḥkha) is leaving this shore; cutting off the accumulation of suffering (samudaya) and cultivating the path (marga) are crossing the middle stream; realizing cessation (nirodha) is arriving at the other shore. This is according to the meaning of the Hinayana. The following sutra instructs to enter the Mahayana's Nirvāṇa without remainder, which requires leaving the 'here' of the two kinds of birth and death, riding the raft of the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), crossing the middle stream of the Three Obstructions (kleśāvaraṇa, karmāvaraṇa, vipākāvaraṇa), and arriving at the other shore of the Two Nirvāṇas (sopadhiśeṣa-nirvāṇa, nirupadhiśeṣa-nirvāṇa).
'Nirvāṇa' and so on. Because translating 'pāramitā' (波羅蜜, perfection, going to the other shore) as 'the other shore' is precisely 'nirvāṇa' (涅槃, cessation), therefore, the meaning of 'the other shore' is explained in terms of the fruit of 'āśraya-parāvṛtti' (轉依, transformation of the basis). However, birth and death are 'saṃsāra' (分段生死, segmented birth and death) and 'parināma' (變易生死, variational birth and death), and afflictions encompass the Two Obstructions (二障, kleśāvaraṇa and jñeyāvaraṇa). 'Parinirvāṇa' (圓寂) is a meaning translation. It means that virtue is complete like countless dust particles is called 'round' (圓), and the wonder lies in severing all relative burdens is called 'stillness' (寂). 'Extinction' (滅度), Saṅgharakṣa (僧肇, a Buddhist translator) said: 'Nirvāṇa, in the language of the Qin dynasty, is called 'non-action' (無為), and can also be called 'extinction'.' Or simply called 'extinction', but this extinction is different from that of the Hinayana. The Hinayana takes extinguishing birth and death as extinction, while the Mahayana takes quiescent extinction as extinction. Therefore, the Nirvāṇa Sūtra (涅槃經, Mahāparinirvāṇa Sūtra) says: 'When birth and death are extinguished, quiescent extinction is bliss.' However, extinction only refers to the fruit, while 'extinction' encompasses both cause and fruit. Now, it is to indicate the cause by the fruit, so it is called 'extinction'. Therefore, the sutra mentions 'nirvāṇa' above and 'extinction' below, which also highlights both the Tang and Sanskrit languages. The types of 'nirvāṇa' will be explained in detail below.
Commentary on 'All below'. Two, General Refutation
This is the text of the Vimalakīrti Nirdeśa Sūtra (維摩詰經). It says: 'If Maitreya (彌勒, the future Buddha) receives a prediction, all sentient beings should also receive a prediction. Why? Because all sentient beings are the aspect of quiescent extinction, and there is no further extinction needed,' and so on. Now, this text is used as a refutation. The meaning of the refutation is: 'Since sentient beings are already quiescent extinction, how can there be talk of leaving 'here' to arrive 'there'? Now, saying 'arriving there', does it not contradict the sutra?' But below. Explanation and Understanding. However, from the perspective of transforming delusion into enlightenment, it is leaving 'here' to arrive 'there'. If one is enlightened to this principle, gradually eliminating afflictions and gradually realizing the truth is called ultimate. However, achieving 'pāramitā' requires being in accordance with the Seven Supreme Qualities, as explained in the Vijñānavāda (唯識論, Consciousness-only school's treatises).
Commentary on 'If also below'. Three, Accordance with Meaning, General Conclusion. This is the wisdom of hearing, thinking, and cultivating in 'pāramitā'.
Commentary on 'Sutra below'.
二、釋能詮二
初、翻名
修多羅或云修妒路，或云素怛覽，此但梵音楚夏之異耳。義翻者。以修多羅正翻云線。由西天以修多羅一名召於四實。謂聖教席經井索線，彼多以華獻佛置之案上，恐風吹散以線貫之。又見此方聖教，能持佛語得無所遺，如線貫華故，以線稱目之。就彼處呼曰修多羅，據此正翻即合云線。此方不貴線稱故翻為經。斯則暗符彼方席經，兼順此土儒道之經。然雖符順彼此，而未免相濫。由是更加契字以揀異之。然更合於修多羅上加欲底二字翻為契經。則唐梵皆足也。
契者下。二、釋義
詮表下。釋契字。詮表義理，釋契理也。謂說事如事、說理如理。云云。契合人心，釋契機也。謂令人有所悟解歡喜信受。云云。斯則契理契機之經，依主釋也。文雖是倒，意以經是能契也。
經者下。次釋經字。初、標
以佛下。釋。如開題處明已。今唯言經而不言契者，以為有般若揀濫，明非《道德》等經，故不言也。
后釋下。二、釋經文。疏二
初、科分
斯則道安法師所判，但是佛經，無問大小皆科為三。意云：序分彰說法之由致，正宗暢本意之玄門，流通繼遐芳于萬古。冥符西域，今古通遵。此經從如是至敷座而坐，是序分。時長老下，至
【現代漢語翻譯】 現代漢語譯本
二、解釋能詮之二
首先，翻譯名稱
『修多羅』（Sutra，佛經）或者說『修妒路』，或者說『素怛覽』，這些只是梵語發音在不同地區的差異而已。從意義上翻譯，『修多羅』正確的翻譯是『線』。因為在西天（古印度），用『修多羅』這個名稱來指代四種事物：聖教（神聖的教義）、坐席、經書、井繩和線。他們經常用鮮花供奉佛，放在案上，害怕被風吹散，就用線把它們串起來。又看到此地的聖教，能夠保持佛的話語而不遺漏，就像線串起鮮花一樣，所以用『線』來稱呼它。在他們那裡叫做『修多羅』，按照這裡的正確翻譯就應該叫做『線』。但這裡不重視用『線』來稱呼，所以翻譯成『經』。這便暗合了彼方的坐席和經書，也順應了此地儒家和道家的『經』。然而，即使符合和順應了雙方，也難免會互相混淆。因此，特意加上『契』字來區分。如果要在『修多羅』上加上『欲底』二字，翻譯成『契經』，那麼唐朝和梵語就都足夠了。
『契』字以下，第二，解釋意義
『詮表』以下，解釋『契』字。『詮表』是詮釋和表達義理，解釋『契理』。意思是說，描述事物就像事物本身，描述道理就像道理本身。等等。『契合人心』，解釋『契機』。意思是說，使人有所領悟、理解，歡喜信受。等等。這就是契合真理和契合根機的『經』，是依主釋。文字雖然是倒裝的，但意思是說經是能夠契合的。
『經』字以下，其次解釋『經』字。首先，標明
『以佛』以下，解釋。如開篇處已經說明。現在只說『經』而不說『契』，是因為有般若（Prajna，智慧）來區分，表明不是《道德經》之類的經書，所以不說『契』。
後面解釋，第二，解釋經文。分為兩部分
首先，科判分段
這就是道安法師所判定的，只要是佛經，無論大小，都分為三分。意思是說：序分彰顯說法的緣由，正宗分暢述本意的玄妙，流通分將美好的影響延續到萬古。暗合西域的傳統，古今都遵循。此經從『如是』到『敷座而坐』，是序分。『時長老』以下，到 English version
II. Explanation of the Expressive (Neng Quan) - Part 2
First, Translation of the Name
'Sutra' (Xiuduo luo) or 'Sutruta' (Xiudulu), or 'Sutralam' (Sudalan), these are just different pronunciations of Sanskrit in different regions. In terms of meaning, the correct translation of 'Sutra' is 'thread'. Because in the Western Heaven (ancient India), the name 'Sutra' was used to refer to four things: Holy Teachings, seats, scriptures, well ropes, and threads. They often offered flowers to the Buddha and placed them on the table, fearing that they would be scattered by the wind, so they strung them together with thread. Also, seeing that the Holy Teachings here can preserve the Buddha's words without omission, just like a thread stringing flowers together, so they call it 'thread'. There it is called 'Sutra', and according to the correct translation here, it should be called 'thread'. But here, they do not value the name 'thread', so it is translated as 'Scripture' (Jing). This implicitly corresponds to the seats and scriptures there, and also conforms to the 'Scriptures' of Confucianism and Taoism here. However, even if it conforms and adapts to both sides, it is inevitable that they will be confused with each other. Therefore, the word 'Accordance' (Qi) is specially added to distinguish them. If the two words 'Yu Di' are added to 'Sutra' and translated as 'Accordance Scripture' (Qijing), then both Tang Dynasty and Sanskrit will be sufficient.
Below the word 'Accordance', Second, Explanation of Meaning
Below 'Expressive', explain the word 'Accordance'. 'Expressive' is to interpret and express the meaning, explaining 'Accordance with Truth' (Qi Li). It means that describing things is like the things themselves, and describing principles is like the principles themselves. And so on. 'Accordance with People's Hearts', explaining 'Accordance with Opportunity' (Qi Ji). It means to make people understand, comprehend, rejoice, and believe. And so on. This is the 'Scripture' that accords with truth and accords with the opportunity, which is a dependent interpretation. Although the words are inverted, the meaning is that the scripture is capable of according.
Below the word 'Scripture', next explain the word 'Scripture'. First, mark
Below 'With Buddha', explain. As has been explained in the opening. Now only 'Scripture' is mentioned and not 'Accordance', because there is Prajna (Prajna, wisdom) to distinguish, indicating that it is not a scripture like the 'Tao Te Ching', so 'Accordance' is not mentioned.
Later explanation, Second, Explanation of the Scripture. Divided into two parts
First, Categorical Division
This is what Dharma Master Daoan determined, as long as it is a Buddhist scripture, regardless of size, it is divided into three parts. It means that: the Introduction Section (Preface) highlights the reasons for the teaching, the Main Section (Proper Teaching) elaborates on the profound meaning of the original intention, and the Circulation Section (Epilogue) continues the beautiful influence to eternity. It implicitly conforms to the tradition of the Western Regions, and is followed by both ancient and modern times. This scripture, from 'Thus have I heard' to 'spread out a seat and sat down', is the Introduction Section. 'At that time, the Elder' below, to
【English Translation】 English version
II. Explanation of the Expressive (Neng Quan) - Part 2
First, Translation of the Name
'Sutra' (Xiuduo luo) or 'Sutruta' (Xiudulu), or 'Sutralam' (Sudalan), these are just different pronunciations of Sanskrit in different regions. In terms of meaning, the correct translation of 'Sutra' is 'thread'. Because in the Western Heaven (ancient India), the name 'Sutra' was used to refer to four things: Holy Teachings, seats, scriptures, well ropes, and threads. They often offered flowers to the Buddha and placed them on the table, fearing that they would be scattered by the wind, so they strung them together with thread. Also, seeing that the Holy Teachings here can preserve the Buddha's words without omission, just like a thread stringing flowers together, so they call it 'thread'. There it is called 'Sutra', and according to the correct translation here, it should be called 'thread'. But here, they do not value the name 'thread', so it is translated as 'Scripture' (Jing). This implicitly corresponds to the seats and scriptures there, and also conforms to the 'Scriptures' of Confucianism and Taoism here. However, even if it conforms and adapts to both sides, it is inevitable that they will be confused with each other. Therefore, the word 'Accordance' (Qi) is specially added to distinguish them. If the two words 'Yu Di' are added to 'Sutra' and translated as 'Accordance Scripture' (Qijing), then both Tang Dynasty and Sanskrit will be sufficient.
Below the word 'Accordance', Second, Explanation of Meaning
Below 'Expressive', explain the word 'Accordance'. 'Expressive' is to interpret and express the meaning, explaining 'Accordance with Truth' (Qi Li). It means that describing things is like the things themselves, and describing principles is like the principles themselves. And so on. 'Accordance with People's Hearts', explaining 'Accordance with Opportunity' (Qi Ji). It means to make people understand, comprehend, rejoice, and believe. And so on. This is the 'Scripture' that accords with truth and accords with the opportunity, which is a dependent interpretation. Although the words are inverted, the meaning is that the scripture is capable of according.
Below the word 'Scripture', next explain the word 'Scripture'. First, mark
Below 'With Buddha', explain. As has been explained in the opening. Now only 'Scripture' is mentioned and not 'Accordance', because there is Prajna (Prajna, wisdom) to distinguish, indicating that it is not a scripture like the 'Tao Te Ching', so 'Accordance' is not mentioned.
Later explanation, Second, Explanation of the Scripture. Divided into two parts
First, Categorical Division
This is what Dharma Master Daoan determined, as long as it is a Buddhist scripture, regardless of size, it is divided into three parts. It means that: the Introduction Section (Preface) highlights the reasons for the teaching, the Main Section (Proper Teaching) elaborates on the profound meaning of the original intention, and the Circulation Section (Epilogue) continues the beautiful influence to eternity. It implicitly conforms to the tradition of the Western Regions, and is followed by both ancient and modern times. This scripture, from 'Thus have I heard' to 'spread out a seat and sat down', is the Introduction Section. 'At that time, the Elder' below, to
應作如是觀，是正宗分。佛說是經下，至信受奉行，是流通分。
證信者。即六成就也。顯說聽時處一一分明以證非謬，令物生信故。發起者。則以事相表示發起正宗法義也。然此二序更有異名，謂：通序、別序。通謂諸經同故。云云。別謂諸經別故。云云。亦謂經後序、經前序。經後序者，佛說之時未有，結集之時方安立故。經前序者，佛先發起方說經故。
疏中三段。今初。云云。
疏建立因者。意明如是等言，因何而立？佛臨下。佛將入滅阿難愁惱，阿泥樓豆告阿難言：「汝是持佛法人，且須裁抑。汝當往彼咨問後事。」阿難曰：「云何後事？」阿泥樓豆曰：「世尊在日，以佛為師，世尊滅后，以誰為師？世尊在日，依世尊住，世尊滅后，依何而住？惡性比丘，佛在之日佛自調伏，佛滅度后，如何調伏？遐益後來理宜結集，一切經首置何等言？」阿難承教一一咨問。今疏影略不載問辭，但書答語也。
四念處者。四即身、受、心、法，念謂念慧，處謂身等，即是念慧所安住處。則念是能住，身等四處為所住。於此四處安住念慧，名四念處住，帶數釋也。
一、觀身不凈，即有漏色蘊具有五種不凈。一、種子不凈。乘過去業識種子，攬現在父母精血，合成身故。故《凈名》云：「
【現代漢語翻譯】 現代漢語譯本：應當這樣觀察，這是正宗分。佛說完這部經之後，到『信受奉行』，這是流通分。
證信序，就是六成就。清楚地說明說法、聽法的時間和地點，以證明經文沒有錯誤，使眾生生起信心。發起序，則是用具體的事相來表示發起正宗的法義。然而，這兩個序還有不同的名稱，叫做通序和別序。通序是指所有經書都相同的。別序是指各部經書各自不同的。也可以說是經後序和經前序。經後序，是佛陀說法時沒有的，在結集經書時才安立的。經前序，是佛陀先發起，然後才說經的。
疏中分為三段。現在是第一段。
疏中建立『因』，意思是說明『如是』等字，是因何而建立的？佛陀將要入滅時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）感到愁惱，阿泥樓豆（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）告訴阿難說：『你是秉持佛法的人，暫且需要剋制。你應該去請教關於後事。』阿難說：『什麼是後事？』阿泥樓豆說：『世尊在世時，以佛為師，世尊滅度后，以誰為師？世尊在世時，依靠世尊而住，世尊滅度后，依靠什麼而住？惡性比丘，佛在世時佛親自調伏，佛滅度后，如何調伏？將來結集經書時，一切經的首句應該放什麼話？』阿難接受教誨，一一請問。現在疏中省略了提問的語句，只記載了回答的內容。
四念處，四是指身、受、心、法，念是指念慧，處是指身等，也就是念慧所安住的地方。念是能安住的，身等四處是所安住的。在這四個地方安住念慧，叫做四念處住，這是帶數釋。
一、觀身不凈，就是有漏的色蘊具有五種不凈。一、種子不凈。憑藉過去業識的種子，攝取現在父母的精血，合成身體。所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：
【English Translation】 English version: One should contemplate in this way; this is the main section. From where the Buddha finishes speaking this sutra to 'faithfully accept and practice', this is the circulation section.
The credibility section is the six accomplishments. Clearly stating the time and place of speaking and listening to prove that it is not a mistake, so that beings can generate faith. The initiation section uses specific phenomena to express and initiate the main Dharma meaning. However, these two prefaces have different names, namely: general preface and specific preface. General refers to what is the same in all sutras. Specific refers to what is different in each sutra. It can also be called the after-sutra preface and the before-sutra preface. The after-sutra preface did not exist when the Buddha spoke, but was established during the compilation of the sutras. The before-sutra preface is when the Buddha first initiates and then speaks the sutra.
The commentary is divided into three sections. Now is the first section.
The commentary establishes the 'cause', meaning to explain why words such as 'thus' are established. When the Buddha was about to enter Parinirvana, Ānanda (one of the Buddha's ten great disciples, known for his excellent memory) was worried and distressed. Aniruddha (one of the Buddha's ten great disciples, known as the foremost in divine vision) told Ānanda: 'You are the one who upholds the Buddha's Dharma, you must restrain yourself. You should go and ask about future matters.' Ānanda said: 'What are the future matters?' Aniruddha said: 'When the World Honored One was alive, we took the Buddha as our teacher. After the World Honored One passes away, who will be our teacher? When the World Honored One was alive, we relied on the World Honored One to live. After the World Honored One passes away, what will we rely on to live? Evil monks were tamed by the Buddha himself when the Buddha was alive. After the Buddha passes away, how will they be tamed? When compiling the sutras in the future, what words should be placed at the beginning of all sutras?' Ānanda accepted the teachings and asked each question. Now the commentary omits the questions and only records the answers.
The Four Foundations of Mindfulness: Four refers to body, feeling, mind, and Dharma. Mindfulness refers to wisdom of mindfulness. Foundation refers to body, etc., which are the places where the wisdom of mindfulness resides. Mindfulness is the one that can reside, and the four foundations of body, etc., are the places where it resides. Residing mindfulness and wisdom in these four places is called the Four Foundations of Mindfulness, which is a numerical explanation.
First, contemplating the impurity of the body means that the contaminated form aggregate has five kinds of impurity. First, the impurity of the seed. Relying on the seed of past karmic consciousness, taking the essence and blood of the present parents, to form the body. Therefore, the Vimalakīrti Nirdeśa Sūtra says:
是身如幻從顛倒起，是身如影從業緣現。」《智論》云：「是身種不凈，非餘妙寶物，不從華間生，唯從穢道出。」二、住處不凈。于母胎中居生藏之下、熟藏之上，常受熏穢。故《智論》云：「是身如臭物，不因華間生，不從薝蔔有，亦不出寶山。」三、自體不凈。合三十六物以成身故。謂外有發、毛、爪、齒、眵、淚、涕、唾、垢、汗、便利等十二，次有皮、膚、血、肉、筋、脈、骨、髓、肪、膏、腦、膜等十二，中有脾、腎、心、肺、肝、膽、腸、胃、赤痰、白痰、生藏、熟藏等十二。《智論》云：「地水火風質，能盛受不凈，傾海洗此身，不能令香潔。」四、自相不凈。九孔常流不凈物。故《智論》云：「種種不凈物，充滿於身中，常流出不止，如漏囊盛物。」五、究竟不凈。一旦命終，膀脹爛壞臭惡狼藉不堪見。故《凈名》云：「是身假以澡浴衣食，必歸磨滅。」《智論》云：「審諦觀是身，終歸於死處，難御無反覆，背恩如小兒。」《金光明》亦云：「雖常供給懷怨害，終歸棄我不知恩。」
二、觀受是苦者。受即是心所遍行五中一也，仍有三種。謂：苦、樂、舍。苦謂苦苦，樂謂壞苦，舍謂行苦。
問：「樂受未壞，應非苦耶？」
答：「以樂是苦因故，凡夫妄計為樂，元來是苦。
【現代漢語翻譯】 現代漢語譯本：『此身如幻，從顛倒妄想生起，此身如影，由業力因緣顯現。』《智度論》說：『此身是種種不凈之物的種子，不是什麼美好的寶物，不是從鮮花中生出，而是從污穢之處產生。』 二、住處不凈：在母親的子宮中，居住在生藏之下、熟藏之上，經常受到污穢之物的薰染。所以《智度論》說：『此身就像臭穢之物，不是從鮮花中生出，不是從薝蔔花（campaka）中產生，也不是從寶山中出現。』 三、自體不凈：由三十六種不凈之物組合而成。外部有頭髮、體毛、指甲、牙齒、眼屎、眼淚、鼻涕、唾液、污垢、汗液、大便、小便等十二種；其次有面板、血、肉、筋、脈、骨、髓、脂肪、膏、腦、膜等十二種；內部有脾、腎、心、肺、肝、膽、腸、胃、赤痰、白痰、生藏、熟藏等十二種。《智度論》說：『地、水、火、風這四大元素組成的身體，能夠盛裝不凈之物，即使傾盡大海之水來清洗此身，也不能使之香潔。』 四、自相不凈：九個孔竅經常流出不凈之物。所以《智度論》說：『種種不凈之物，充滿於身體之中，經常流出不止，就像裝滿東西的破口袋。』 五、究竟不凈：一旦生命終結，身體膨脹腐爛，臭氣熏天，狼藉不堪，令人無法觀看。所以《維摩詰經》（Vimalakirti Sutra）說：『這個身體即使用洗浴和衣食來供養，最終也必然歸於磨滅。』《智度論》說：『仔細觀察這個身體，終究要歸於死亡之處，難以駕馭，沒有反覆，背棄恩情就像小孩子一樣。』《金光明經》（Suvarnaprabhasa Sutra）也說：『雖然經常供給它，它卻懷有怨恨和傷害，最終拋棄我，不知感恩。』 二、觀受是苦：受，就是心所法中普遍存在的五種之一，仍然有三種，即苦受、樂受、舍受。苦受是苦苦（duhkha-duhkha），樂受是壞苦（viparinama-duhkha），舍受是行苦（samskara-duhkha）。 問：『樂受還沒有壞滅，應該不是苦吧？』 答：『因為快樂是痛苦的原因，所以凡夫錯誤地認為是快樂，原本就是痛苦。』
【English Translation】 English version: 『This body is like an illusion, arising from inverted thoughts; this body is like a shadow, manifested from karmic conditions.』 The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 『This body is a seed of impurity, not a wonderful treasure; it is not born from flowers, but comes from a filthy path.』 Second, the dwelling place is impure: In the mother's womb, it dwells below the raw organs and above the cooked organs, constantly subjected to the fumes of filth. Therefore, the Mahaprajnaparamita-sastra says: 『This body is like a foul thing, not born from flowers, not from campaka, nor does it come from a treasure mountain.』 Third, the self-nature is impure: It is composed of thirty-six impure things. Externally, there are twelve: hair, body hair, nails, teeth, eye mucus, tears, nasal mucus, saliva, dirt, sweat, feces, and urine. Next, there are twelve: skin, flesh, blood, sinews, veins, bones, marrow, fat, grease, brain, and membrane. Internally, there are twelve: spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, raw organs, and cooked organs. The Mahaprajnaparamita-sastra says: 『The qualities of earth, water, fire, and wind can hold impurity; even if the sea were emptied to wash this body, it could not make it fragrant and pure.』 Fourth, the self-appearance is impure: The nine orifices constantly flow with impure things. Therefore, the Mahaprajnaparamita-sastra says: 『Various impure things fill the body, constantly flowing out without ceasing, like a leaking bag holding things.』 Fifth, the ultimate nature is impure: Once life ends, the body swells, rots, and becomes foul-smelling, a terrible mess, unbearable to see. Therefore, the Vimalakirti Sutra says: 『This body, even if provided with bathing, clothing, and food, will inevitably return to decay and destruction.』 The Mahaprajnaparamita-sastra says: 『Carefully observe this body; it will ultimately return to the place of death, difficult to control, without reversal, ungrateful like a child.』 The Suvarnaprabhasa Sutra also says: 『Although constantly supplied, it harbors resentment and harm, ultimately abandoning me, unaware of gratitude.』 Second, contemplating feeling as suffering: Feeling (vedana) is one of the five omnipresent mental factors, and it still has three types: namely, painful feeling (duhkha), pleasant feeling (sukha), and neutral feeling (upeksa). Painful feeling is suffering of suffering (duhkha-duhkha), pleasant feeling is suffering of change (viparinama-duhkha), and neutral feeling is pervasive suffering (samskara-duhkha). Question: 『If pleasant feeling has not yet decayed, shouldn't it not be suffering?』 Answer: 『Because pleasure is the cause of suffering, ordinary people mistakenly consider it to be pleasure, but originally it is suffering.』
」
問：「舍非苦樂，云何苦耶？」
答：「行蘊遷流逼迫常苦，但以苦樂粗相所覆，常情不知此微細苦。故此三法俱名苦也。」
三、觀心無常者。心即緣慮生滅之心。謂心心念念前滅後生相續不絕，如水流注。故經中說一念中有九十剎那，一剎那中九百生滅。
四、觀法無我者。法即五蘊，謂五蘊法中一一推求，即蘊離蘊皆無我也。
如上觀之，即能對治凡夫四種顛倒。謂凡夫顛倒則造業受生，及此用心自然無咎。
以戒為師者。從其軌範，但依戒律作止分明。故《菩薩戒序》云：「波羅提木叉者是汝大師，如來在日無異此也。」
默擯等者。佛法慈悲為無刑罰，比丘惡性唯默擯之。意令省己知慚，自然調伏耳。
經初等語，釋在次文。然此四中意在第四，文中承便兼帶前三。
疏建立意者。建立如是等言，意在於何？此有三意，如疏三段。
斷疑等者。《智度論》說：「佛滅度后，諸天王等請迦葉言」，乃至云：「法城欲頹、法幢欲倒，當以大悲建立佛法。」迦葉受請，往須彌頂擊大揵槌，諸聖弟子得神通者皆來集會。迦葉告言：「佛法欲滅，眾生可慜，待結集竟，隨汝入滅。」諸來聖眾受教而住畢缽羅窟。迦葉入定以天眼觀，今是眾中誰有煩
【現代漢語翻譯】 現代漢語譯本 問：『如果捨棄了非苦非樂的感受，那怎麼能說是苦呢？』 答：『行蘊（saṃskāra-skandha）的遷流變化是一種逼迫的、持續的痛苦，只是因為苦和樂這些粗顯的表相遮蔽了它，一般人無法察覺這種細微的痛苦。所以這三種感受（苦受、樂受、不苦不樂受）都可以稱為苦。』 三、觀心無常：心指的是緣慮生滅之心。也就是說，心念一個接一個地前滅後生，相續不斷，就像流水一樣。所以經中說，一念中有九十個剎那（kṣaṇa），一個剎那中有九百個生滅。 四、觀法無我：法指的是五蘊（pañca-skandha）。也就是說，在五蘊法中一一推求，無論是蘊還是離蘊，都找不到『我』的存在。 如上所述地觀修，就能對治凡夫的四種顛倒（viparyāsa）。凡夫因為顛倒而造業受生，如果能這樣用心觀修，自然不會有過失。 以戒為師：遵循戒律的規範，完全依照戒律來行事和停止。所以《菩薩戒序》中說：『波羅提木叉（prātimokṣa）就是你們的老師，如來在世時也是如此。』 默擯等：佛法以慈悲為懷，沒有刑罰，對於惡性的比丘，只能用默擯（brahma-daṇḍa）的方式來處理。目的是讓他們反省自己，感到慚愧，從而自然地調伏自己。 經初等語，在後面的文章中解釋。然而這四種方法中，重點在於第四種，文章中順便帶到了前三種。 疏建立意：建立這些說法，目的是什麼？這裡有三種用意，就像疏文中的三個部分所說的那樣。 斷疑等：《智度論》中說：『佛陀滅度后，諸天王等請求迦葉（Mahākāśyapa）說』，乃至說：『法城將要崩塌，法幢將要倒下，應當以大悲心來建立佛法。』迦葉接受了請求，前往須彌山頂敲擊大揵槌，得到神通的聖弟子都來了。迦葉告訴他們：『佛法將要滅亡，眾生可憐，等待結集完畢，你們可以隨意入滅。』前來的聖眾接受教誨，住在畢缽羅窟（Pippala Cave）。迦葉入定，用天眼觀察，現在這些人中誰有煩
【English Translation】 English version Question: 'If non-suffering and non-pleasure are abandoned, how can it be suffering?' Answer: 'The flowing and changing of the formation aggregate (saṃskāra-skandha) is a constant suffering of oppression, but because it is covered by the coarse appearances of suffering and pleasure, ordinary people do not know this subtle suffering. Therefore, these three feelings (suffering, pleasure, neither suffering nor pleasure) are all called suffering.' Third, contemplate the impermanence of the mind: The mind refers to the mind that arises and ceases through conditions. That is to say, thoughts arise and cease one after another, continuously, like flowing water. Therefore, it is said in the scriptures that there are ninety kṣaṇas (moments) in one thought, and nine hundred births and deaths in one kṣaṇa. Fourth, contemplate the non-self of phenomena: Phenomena refer to the five aggregates (pañca-skandha). That is to say, when seeking one by one in the five aggregates, whether it is the aggregates or apart from the aggregates, there is no 'self'. By contemplating as described above, one can counteract the four inversions (viparyāsa) of ordinary people. Ordinary people create karma and are born into existence because of these inversions. If one cultivates the mind in this way, there will naturally be no fault. Taking the precepts as the teacher: Following the norms of the precepts, one should clearly act and stop according to the precepts. Therefore, it is said in the 'Preface to the Bodhisattva Precepts': 'The Prātimokṣa is your teacher, and it was the same when the Tathagata was alive.' Silent expulsion, etc.: The Buddha's teachings are based on compassion and have no punishments. For monks with evil natures, the only way is silent expulsion (brahma-daṇḍa). The intention is to make them reflect on themselves, feel ashamed, and naturally subdue themselves. The initial words of the sutra, etc., are explained in the following text. However, among these four methods, the focus is on the fourth, and the previous three are mentioned incidentally in the text. The intention of establishing the commentary: What is the purpose of establishing these statements? There are three intentions here, as stated in the three sections of the commentary. Cutting off doubts, etc.: The Mahāprajñāpāramitāśāstra says: 'After the Buddha passed away, the heavenly kings and others requested Mahākāśyapa, saying', and even said: 'The city of Dharma is about to collapse, and the banner of Dharma is about to fall. We should establish the Buddha's Dharma with great compassion.' Kāśyapa accepted the request and went to the top of Mount Sumeru to strike the great ghaṇṭā (gong), and the holy disciples who had attained supernatural powers all came. Kāśyapa told them: 'The Buddha's Dharma is about to perish, and sentient beings are pitiful. After the Saṃgīti (council) is completed, you can enter nirvāṇa at will.' The holy assembly who came accepted the teaching and stayed in the Pippala Cave. Kāśyapa entered samadhi and observed with his divine eye, who among these people now has afflictions
惱應逐出者，唯有阿難煩惱未盡。爾時迦葉從定而起，于大眾中牽出阿難告言：「清凈眾中結集法藏，汝結未盡不應住此。」是時阿難慚恥悲泣告迦葉言：「我能有力久可得道，但為侍佛，以阿羅漢者不得給侍故，留殘結不盡斷爾。」迦葉告言：「汝更有過。佛意不聽女人出家，為汝慇勤致請，令佛正法五百歲衰微。是汝突吉羅罪。佛臨涅槃近俱尸竭城，背痛疊郁多羅僧敷臥，語汝須水，汝不共給。是汝突吉羅罪。佛昔問汝：『若有人好修四神足，應住壽一劫，若無減一劫。』為汝不對，令佛早入涅槃。是汝突吉羅罪。汝於一時以郁多羅僧，襯身而臥。是汝突吉羅罪。汝昔與佛疊僧伽梨衣，以足踏上。是汝突吉羅罪。佛陰藏相，入涅槃后以示女人，實為羞恥。是汝突吉羅罪。」迦葉言：「汝有如是六種突吉羅罪，應于僧中悔過。」是時阿難脫革屣袒右肩，長跪合掌，依六種突吉羅罪懺悔。懺悔已。迦葉牽阿難出語言：「汝漏盡可來。」言訖自閉窟門。是時阿難涕淚悲泣，求斷結惑靡不精誠，至於后夜疲極偃息，頭未至枕朗然得悟，三明六通作大羅漢，卻至窟門擊門而喚。迦葉言：「汝復何來？」曰：「我漏已盡。」迦葉言：「汝若漏盡，可縱神通於戶鑰孔中入。」阿難騰身入來禮拜僧足。迦葉手摩阿難頂言：「我欲為
【現代漢語翻譯】 現代漢語譯本：應該被逐出的人，只有阿難（Ananda，佛陀的十大弟子之一），因為他的煩惱還沒有斷盡。當時，迦葉（Kasyapa，摩訶迦葉，佛陀的十大弟子之一，頭陀第一）從禪定中起身，在大眾中拉出阿難，告訴他說：『在清凈的僧團中結集法藏，你的煩惱還沒有斷盡，不應該住在這裡。』當時，阿難感到慚愧悲傷哭泣，告訴迦葉說：『我如果想，早就能夠證得阿羅漢果位，只是爲了侍奉佛陀，因為證得阿羅漢果位的人不能侍奉佛陀，所以才留下殘餘的煩惱沒有斷盡。』迦葉告訴他說：『你還有其他過錯。佛陀本意是不允許女人出家的，因為你慇勤懇請，導致佛陀的正法會衰微五百年。這是你的突吉羅罪（dukkhata，輕罪）。佛陀臨近涅槃，在拘尸那竭城（Kusinagara）附近，背痛，將郁多羅僧（uttarasanga，上衣）鋪在地上躺臥，讓你去取水，你沒有給他。這是你的突吉羅罪。佛陀曾經問你：『如果有人好好地修習四神足（catasso iddhipada，四種能證得神通的修行方法），應該可以住世一劫（kalpa，極長的時間單位），如果沒有減少，也可以住世一劫。』因為你沒有回答，導致佛陀過早地進入涅槃。這是你的突吉羅罪。你曾經有一次用郁多羅僧墊在身下睡覺。這是你的突吉羅罪。你曾經把佛陀的僧伽梨衣（samghati，大衣）疊好，用腳踩在上面。這是你的突吉羅罪。佛陀的隱秘之處，在涅槃后被你展示給女人看，實在令人羞恥。這是你的突吉羅罪。』迦葉說：『你有如此六種突吉羅罪，應該在僧團中懺悔。』當時，阿難脫下革屣（鞋子），袒露右肩，長跪合掌，依照六種突吉羅罪懺悔。懺悔完畢。迦葉拉著阿難出去說：『你斷盡煩惱后可以再來。』說完就自己關上了石窟的門。當時，阿難涕淚悲泣，尋求斷除煩惱迷惑，沒有不精誠的，到了後半夜，疲憊到了極點，躺下休息，頭還沒有碰到枕頭，突然就開悟了，證得了三明六通（tisso vijja cha abhinna，三種智慧和六種神通），成為大阿羅漢，然後回到石窟門口敲門呼喚。迦葉說：『你又來做什麼？』阿難說：『我的煩惱已經斷盡。』迦葉說：『你如果煩惱已經斷盡，可以運用神通從門上的鑰匙孔中進來。』阿難騰身進入，禮拜僧眾的腳。迦葉用手摩阿難的頭頂說：『我想要為你...』 我欲為
【English Translation】 English version: The one who should be expelled is only Ananda (one of the Buddha's ten great disciples), because his afflictions have not been completely exhausted. At that time, Kasyapa (Mahakasyapa, one of the Buddha's ten great disciples, foremost in ascetic practices) arose from meditation, pulled Ananda out from the assembly, and told him: 'In this pure assembly for collecting the Dharma teachings, your afflictions have not been exhausted, you should not stay here.' At that time, Ananda felt ashamed and wept, telling Kasyapa: 'If I wanted to, I could have attained Arhatship long ago, but it was to serve the Buddha, because those who have attained Arhatship cannot serve the Buddha, so I left the remaining afflictions unexhausted.' Kasyapa told him: 'You have other faults. The Buddha's original intention was not to allow women to become monks, but because of your earnest request, it caused the Buddha's true Dharma to decline for five hundred years. This is your dukkhata (minor offense). When the Buddha was near Nirvana, near Kusinagara (Kusinagara), he had back pain, laid down with his uttarasanga (upper robe) spread out, and asked you to get water, but you did not give it to him. This is your dukkhata. The Buddha once asked you: 'If someone cultivates the four iddhipada (four foundations of supernatural power) well, they should be able to live for a kalpa (an extremely long period of time), or at least one kalpa.' Because you did not answer, it caused the Buddha to enter Nirvana prematurely. This is your dukkhata. You once used the uttarasanga as a cushion to sleep on. This is your dukkhata. You once folded the Buddha's samghati (outer robe) and stepped on it with your feet. This is your dukkhata. The Buddha's private parts were shown to women after Nirvana, which is truly shameful. This is your dukkhata.' Kasyapa said: 'You have these six types of dukkhata offenses, you should confess them in the Sangha.' At that time, Ananda took off his sandals, bared his right shoulder, knelt with his palms together, and confessed according to the six types of dukkhata offenses. After the confession was completed, Kasyapa pulled Ananda out and said: 'You can come back after you have exhausted your afflictions.' After saying that, he closed the door of the cave himself. At that time, Ananda wept bitterly, seeking to cut off afflictions and delusions, with utmost sincerity, and in the latter half of the night, he was exhausted to the extreme, lay down to rest, and before his head touched the pillow, he suddenly awakened, attained the three insights and six supernatural powers (tisso vijja cha abhinna), became a great Arhat, and then returned to the entrance of the cave and knocked on the door and called out. Kasyapa said: 'What are you doing here again?' Ananda said: 'My afflictions have been exhausted.' Kasyapa said: 'If your afflictions have been exhausted, you can use your supernatural powers to enter through the keyhole in the door.' Ananda soared in and prostrated at the feet of the Sangha. Kasyapa stroked Ananda's head and said: 'I want to for you...' I want to for you...
汝令汝得道，汝勿嫌恨。」此如蘇秦張儀，云云。然階聖果切在修心，不如說行事佛何益？狐假虎威宜其止絕，斯意甚妙詳而警之。時大眾請阿難升座結集法藏，既升座已未發言間，感得自身相好如佛。是時大眾遂起三疑。故說下。既言我從佛聞，則知非佛重起、非他方佛來、亦非阿難成佛。故云三疑頓斷。廣如彼論，恐煩略敘也。
疏息諍等者。同爲羅漢德業頗齊，若云自言固宜喧諍。
疏異邪等者。阿者言無，憂者曰有。外道意云：萬法雖異不出有無，置之經初以之為吉。以初吉故，今中后亦吉。今則不爾，故云異邪。
疏正釋下二。初、標列述意
言成就者，謂六為能成就。教為所成就也。
疏一信下。二、依科解釋六
初中二。初、合釋
謂兼次段合而釋之。此則別義不計六數，單釋謂正釋信成就義。所引論文有標有釋。
佛法下。是釋。或曰：「因何最初便明其信？」故此釋也。
信為能入者。然佛法無量信為初基，若無信心寧肯修習。由是五位之內信位居初，十信之中信稱第一，十一善法信亦為先。故知信心之前更無善法。依此信本方興解行乃至證入。故《華嚴》云：「信是道源功德母，長養一切諸善根。斷除疑網出愛河，開示涅槃無上道。」
【現代漢語翻譯】 現代漢語譯本：『你讓你自己得道，你不要嫌恨。』這就像蘇秦、張儀一樣，等等。然而，證得聖果的關鍵在於修心，不如說光做佛事有什麼用呢？狐假虎威的行為應該停止和杜絕，這個意思非常精妙，要詳細地說明並警惕它。當時大眾請阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）升座結集法藏，阿難（Ananda）剛升座還沒開始說話，就感應到自身相好如同佛陀。這時大眾產生了三種疑惑。所以下面會解釋。既然說『我從佛聞』，就知道不是佛陀重新出現、不是其他世界的佛來臨、也不是阿難（Ananda）成佛。所以說三種疑惑立刻斷除。詳細的解釋在其他論著中，恐怕繁瑣，所以簡略地敘述。
疏解『息諍等者』。同樣是阿羅漢（Arhat，佛教修行證果的聖人），德行和事業也差不多，如果各自說自己的，當然會引起爭論。
疏解『異邪等者』。阿（A）的意思是『無』，憂（U）的意思是『有』。外道的想法是：萬法雖然不同，但都離不開『有』和『無』，把『阿』放在經文的開頭，認為這樣吉祥。因為開頭吉祥，所以中間和結尾也會吉祥。現在不是這樣，所以說『異邪』。
疏解『正釋下二』。首先，標明並列出要闡述的意義。
說到『成就者』，是指六種成就能夠成就。教法是被成就的。
疏解『一信下』。第二，按照科判解釋六種成就。
首先，分為兩部分。第一，合併解釋。
指的是兼顧上下文合併解釋。這裡不按照六種成就的數目來分別解釋，而是單獨解釋『信成就』的意義。所引用的論文有標明也有解釋。
『佛法下』。這是解釋。有人問：『為什麼一開始就要說明信心呢？』所以這裡進行解釋。
『信為能入者』。佛法無量無邊，信心是最初的基礎，如果沒有信心，怎麼會肯去修行呢？因此，在五位修行階次中，信位排在最前面，在十信中，信被稱為第一，在十一善法中，信也是最先的。所以知道在信心之前沒有更好的善法。依靠這個信的根本，才能興起解、行，乃至證入。所以《華嚴經》（Avatamsaka Sutra）說：『信是道源功德母，長養一切諸善根。斷除疑網出愛河，開示涅槃無上道。』
【English Translation】 English version: 'You let yourself attain enlightenment, do not resent it.' This is like Su Qin and Zhang Yi, and so on. However, the key to attaining the holy fruit lies in cultivating the mind. What is the use of merely performing Buddhist rituals? The behavior of a fox borrowing the tiger's power should be stopped and eliminated. This meaning is very subtle, and it should be explained in detail and warned against. At that time, the assembly invited Ananda (one of the Buddha's ten major disciples, known for his exceptional memory) to ascend the seat and compile the Dharma treasury. As soon as Ananda (Ananda) ascended the seat and before he began to speak, he sensed that his own appearance and characteristics were like the Buddha's. At this time, the assembly had three doubts. Therefore, it will be explained below. Since it is said 'I heard from the Buddha,' it is known that it is not the Buddha reappearing, nor a Buddha from another world coming, nor Ananda (Ananda) becoming a Buddha. Therefore, it is said that the three doubts were immediately dispelled. A detailed explanation is in other treatises, but it is omitted for fear of being tedious.
The commentary on 'ceasing disputes, etc.' They are all Arhats (Buddhist saints who have attained enlightenment), and their virtues and deeds are similar. If each speaks for themselves, it will naturally cause disputes.
The commentary on 'different heresies, etc.' A (A) means 'non-existence,' and U (U) means 'existence.' The idea of the heretics is: although the myriad dharmas are different, they cannot be separated from 'existence' and 'non-existence.' Placing 'A' at the beginning of the scripture is considered auspicious. Because the beginning is auspicious, the middle and end will also be auspicious. This is not the case now, so it is said to be 'different heresies.'
The commentary on 'correct explanation below two.' First, mark and list the meaning to be explained.
Speaking of 'those who achieve,' it refers to the six accomplishments that can achieve. The teachings are what are achieved.
The commentary on 'one faith below.' Second, explain the six accomplishments according to the classification.
First, divided into two parts. First, combined explanation.
It refers to combining the context to explain. Here, the meaning of 'faith accomplishment' is explained separately, not according to the number of six accomplishments. The cited paper has both marking and explanation.
'Buddha Dharma below.' This is the explanation. Someone asked: 'Why should faith be explained at the beginning?' So this is explained here.
'Faith is the one who can enter.' The Buddha Dharma is immeasurable, and faith is the initial foundation. If there is no faith, how can one be willing to practice? Therefore, in the five stages of practice, the faith stage is ranked first. In the ten faiths, faith is called the first. In the eleven good dharmas, faith is also the first. Therefore, it is known that there is no better good dharma before faith. Relying on this root of faith, one can develop understanding, practice, and even attain realization. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'Faith is the source of the path and the mother of merit, nurturing all good roots. Cutting off the net of doubt and emerging from the river of love, revealing the unsurpassed path of Nirvana.'
今置經首，以表信相為入法之初也。
智為能度者。菩薩萬行非智不成，若無智慧即滯有著空，以智為主不著二邊，成無漏因獲菩提果。故《菩提資糧論》云：「施戒忍進定，及此五之餘，皆由智度故，波羅蜜所攝。」
信者下。正顯。如是二字是信之辭。上皆《智論》所釋。
又聖下。是劉虬注《無量義經》中釋。此下皆約法說也。
顯如者。眾生如隱故沈三界，欲沈三界只要顯如。故云但為除如之外余皆虛妄。故云唯如為是。論云：「除諸法實相，余皆魔事。」有云：始從得道乃至涅槃，其中所說無不為如。
又有下。即梁武帝解意，明有即無故不有，無即有故不無。相即同時故名不二，不二即如也。此約雙融顯如也。
如非下。恐聞有無不二為如，便謂如體是有是無，故有遮云如非有無，意明有無即不是，是即非有無也。此上二解，如字是顯體，是字即無非也。
疏二聞下二。初、正釋我聞之義
然我有四種。一、凡夫遍計我，二、外道神我，三、三乘假我，四、法身真我。今揀餘者故云五蘊假者，則第三隨世流佈，要簡賓主乃稱於我。阿難已達我空，實不計執故云假者聞者，然大小乘諸論辨聞不同，有云耳根，或云耳識，或雲根識和合故聞。今云耳根發識
【現代漢語翻譯】 現代漢語譯本：現在把經文放在最前面，是爲了表明以信心為進入佛法的開端。
智慧是能夠度化眾生的。菩薩的萬種修行沒有智慧是無法成就的，如果沒有智慧就會執著于有或者空。以智慧為主導就不會執著於二邊，成就無漏的因，獲得菩提的果。所以《菩提資糧論》中說：『佈施、持戒、忍辱、精進、禪定，以及這五種之外的，都因為智慧的緣故，被波羅蜜（Paramita）所攝持。』
『信者』以下，是正式的闡釋。『如是』這兩個字是信心的表達。以上都是《智論》所解釋的。
『又聖』以下，是劉虬在註釋《無量義經》中的解釋。以下都是用法來說明的。
顯現『如』（Tathata）的意思是：眾生因為『如』被遮蔽而沉淪於三界，想要脫離三界，只需要顯現『如』。所以說，只是爲了去除『如』之外的，其餘都是虛妄的。所以說，只有『如』才是真實的。論中說：『除了諸法的實相，其餘都是魔事。』有人說：從開始得道乃至涅槃，其中所說的沒有不是爲了『如』。
『又有』以下，是梁武帝解釋的意思，說明有即是無，所以不是有；無即是有，所以不是無。相即是同時的，所以叫做不二，不二就是『如』。這是用雙重融合來顯現『如』。
『如非』以下，是恐怕聽到有無不二就是『如』，就認為『如』的本體是有是無，所以用遮止來說『如』不是有也不是無，意思是說明有無即不是，是即不是有無。以上兩種解釋，『如』字是顯現本體，『是』字就是無非。
疏解『二聞』以下分為二部分。第一部分，正式解釋『我聞』的含義。
然而『我』有四種：一、凡夫的遍計我，二、外道的神我，三、三乘的假我，四、法身的真我。現在選擇其餘的，所以說是五蘊假合的，那麼第三種是隨世間流佈的，要區分賓主才稱得上是『我』。阿難（Ananda）已經通達我空，實際上沒有計較執著，所以說是假者聞者，然而大小乘的各種論典辨析『聞』的不同，有的說是耳根，有的說是耳識，有的說是根識和合才能聽聞。現在說是耳根發識。
【English Translation】 English version: Now, placing the Sutra at the beginning signifies taking faith as the initial step in entering the Dharma.
Wisdom is what enables beings to be delivered. The myriad practices of a Bodhisattva cannot be accomplished without wisdom. Without wisdom, one becomes attached to existence or emptiness. By prioritizing wisdom, one avoids attachment to either extreme, creating the cause for non-outflow and attaining the fruit of Bodhi (Enlightenment). Therefore, the 'Bodhisattva-bhumi' states: 'Generosity, discipline, patience, diligence, meditation, and all that remains of these five, are embraced by Paramita (Perfection) because of wisdom.'
'Faith' below, is the formal explanation. The words 'Thus I have heard' are expressions of faith. The above is all explained by the 'Mahaprajnaparamita-sastra'.
'Also, the Sage' below, is Liu Qiu's explanation in his commentary on the 'Infinite Meaning Sutra'. The following all explain in terms of the Dharma.
To reveal 'Tathata' (Suchness) means: beings are submerged in the three realms because 'Tathata' is obscured. To escape the three realms, one only needs to reveal 'Tathata'. Therefore, it is said that apart from removing what obscures 'Tathata', everything else is illusory. Therefore, it is said that only 'Tathata' is real. The treatise states: 'Apart from the true nature of all dharmas, everything else is the work of Mara (Demon)'. Some say: from the beginning of attaining the Way to Nirvana, everything spoken therein is for the sake of 'Tathata'.
'Also, there is' below, is Emperor Wu of Liang's interpretation, explaining that existence is non-existence, therefore it is not existence; non-existence is existence, therefore it is not non-existence. Inter-being is simultaneous, therefore it is called non-duality, and non-duality is 'Tathata'. This uses dual integration to reveal 'Tathata'.
'Tathata is not' below, is out of fear that hearing that non-duality of existence and non-existence is 'Tathata', one might think that the essence of 'Tathata' is existence and non-existence. Therefore, it is negated by saying that 'Tathata' is neither existence nor non-existence, meaning that existence and non-existence are not, and 'is' is not existence and non-existence. In the above two explanations, the word 'Tathata' reveals the essence, and the word 'is' negates the non-essential.
The commentary on 'Two Hear' is divided into two parts. The first part formally explains the meaning of 'Thus I have heard'.
However, there are four kinds of 'self': 1. The self of ordinary people's conceptualization, 2. The self of heretical gods, 3. The provisional self of the Three Vehicles, 4. The true self of the Dharmakaya (Dharma Body). Now, selecting the remaining ones, it is said to be the false combination of the five skandhas (aggregates), then the third one is spread throughout the world, and it is necessary to distinguish between subject and object to be called 'self'. Ananda has already understood the emptiness of self, and in reality, he does not calculate or cling, so it is said that the false one hears. However, various treatises of the Mahayana and Hinayana analyze the difference in 'hearing'. Some say it is the ear faculty, some say it is the ear consciousness, and some say it is the combination of the faculty and consciousness that allows hearing. Now it is said that the ear faculty gives rise to consciousness.
，則后義也。以根識單闕皆不能聞云云。然根識聞聲而不聞教，若準名句唯是意聞。故《瑜伽》云：「聞謂比量。」然由耳識緣于聲境，與意同時得聞也。然此二識聞聲名句，實非先後異時，以率爾耳識同時意識故得聞也。五識皆然。
廢別下。或曰：「既云耳根發識故聞，合云耳聞。云何經內唯言我聞？」故此釋也。以耳是六根之別，我是一身之總。今廢別耳從其總我，故言我聞。
阿難下。二、啇較所聞之法。前二句牒難辭。謂阿難是佛成道夜生，年至二十方為侍者。二十年前佛所說法並具不聞，何得結集諸經皆稱我聞？
有云下。通釋。此有三意。有云重說者，一也。佛初命阿難為侍者，阿難從佛乞三愿。一、不著佛退衣，二、不隨佛受別請，三、請說未聞之法。佛隨其愿故得聞也。得深三昧等者，二也。《金剛華仙經》說：「阿難得法性覺自在三昧力，故前所說經皆能憶持，與聞無異。」故《法華》經云：「世尊甚希有，令我念過去，無量諸佛法，如今日所聞。」若推下。三也。《不思議境界經》云：「復有百千萬億菩薩，現聲聞形亦來在座，其名曰舍利弗乃至阿難等。」是則三中前二權說、后一實論。故言推本也。
疏三時下二。一、揀顯釋
師資合會者。謂說者教人以道
【現代漢語翻譯】 現代漢語譯本：那麼，後面的意義是怎樣的呢？因為根識和單闕都不能聽聞等等。然而，根識能聽聞聲音卻不能聽聞教法，如果按照名句來衡量，只有意識才能聽聞。所以《瑜伽師地論》說：『聽聞是指比量。』然而，由於耳識緣于聲境，與意識同時才能聽聞。然而，這兩種識聽聞聲音和名句，實際上並非先後異時，因為率爾耳識與同時意識才能聽聞。五識都是這樣。
廢別下。或者有人問：『既然說耳根發識才能聽聞，應該說耳聞。為什麼經中只說我聞？』所以這裡解釋說：因為耳朵是六根的分別，我是全身的總稱。現在捨棄分別的耳朵，而採用總稱的我，所以說我聞。
阿難下。二、商較所聞之法。前面兩句是提出疑問。阿難是佛陀成道之夜出生的，到了二十歲才做侍者。二十年前佛陀所說的法他都沒有聽過，怎麼能結集諸經都稱『我聞』呢？
有云下。通釋。這裡有三種解釋。有云重說者，第一種。佛陀最初命阿難做侍者時，阿難向佛陀請求三個願望：一、不穿佛陀的舊衣服，二、不接受佛陀的特別邀請，三、請佛陀說他未曾聽過的法。佛陀答應了他的願望，所以他才能聽聞。得深三昧等者，第二種。《金剛華仙經》說：『阿難得到法性覺自在三昧的力量，所以以前所說的經他都能憶持，與親自聽聞沒有差別。』所以《法華經》說：『世尊真是稀有，讓我憶念過去無量諸佛的法，就像今天所聽聞的一樣。』若推下。第三種。《不思議境界經》說：『又有百千萬億菩薩，現聲聞形也來到座位上，他們的名字是舍利弗乃至阿難等。』這三種解釋中，前兩種是權巧之說，后一種是真實的論述。所以說是推本溯源。
疏三時下二。一、揀顯釋
師資合會者。是指說法者用道來教導人
【English Translation】 English version: Then, what is the meaning of the latter? It is because the root consciousness (根識) and single deficiency (單闕) cannot hear, and so on. However, the root consciousness can hear sounds but cannot hear teachings. If measured by name and sentence, only the mind consciousness (意識) can hear. Therefore, the Yogacarabhumi-sastra (《瑜伽師地論》) says: 'Hearing means inference (比量).' However, because the ear consciousness (耳識) is related to the sound object (聲境), it can hear simultaneously with the mind consciousness. However, these two consciousnesses hearing sounds and names and sentences are actually not at different times, because the sudden ear consciousness and the simultaneous mind consciousness can hear. All five consciousnesses are like this.
The following is about abandoning distinctions. Someone might ask: 'Since it is said that the ear root (耳根) produces consciousness and thus hears, it should be said 'ear hears'. Why does the sutra only say 'I heard' (我聞)?' Therefore, this explains that the ear is a distinction of the six roots (六根), and 'I' is the totality of the whole body. Now, abandoning the distinct ear and following the total 'I', it is said 'I heard'.
The following is about Ananda (阿難). Two, discussing and comparing the Dharma (法) that was heard. The previous two sentences raise the question. Ananda was born on the night of the Buddha's (佛) enlightenment (成道), and only became an attendant at the age of twenty. He did not hear the Dharma spoken by the Buddha before the age of twenty, so how can he compile all the sutras and say 'I heard'?
The following is a general explanation. There are three meanings here. 'Some say repeated' is the first. When the Buddha first appointed Ananda as an attendant, Ananda asked the Buddha for three wishes: one, not to wear the Buddha's discarded clothes; two, not to accept the Buddha's special invitations; three, to ask the Buddha to speak the Dharma he had not heard. The Buddha granted his wishes, so he could hear. 'Gaining deep samadhi (三昧), etc.' is the second. The Vajra Flower Celestial Sutra (《金剛華仙經》) says: 'Ananda obtained the power of the Dharma-nature awareness self-mastery samadhi (法性覺自在三昧), so he can remember all the sutras spoken before, and it is no different from hearing them personally.' Therefore, the Lotus Sutra (《法華經》) says: 'The World Honored One (世尊) is truly rare, allowing me to remember the Dharma of countless Buddhas in the past, just like what I hear today.' 'If we trace back' is the third. The Inconceivable Realm Sutra (《不思議境界經》) says: 'There are also hundreds of millions of Bodhisattvas (菩薩), appearing in the form of Sravakas (聲聞), also present in the assembly, their names being Sariputra (舍利弗) and even Ananda, etc.' Among these three explanations, the first two are expedient teachings (權說), and the last one is a true discussion (實論). Therefore, it is said to be tracing back to the origin.
The following is about distinguishing and revealing the explanation of the three times.
'Teacher and student gathering together' refers to the speaker teaching people with the Way (道).
德曰師，資者取也。從師之教取而行之也。佛及大眾說聽具足故云合會。說畢聽畢故云究竟。意取說無異席貫通首末，故曰一時。《佛地論》云：「此就剎那相續不斷說聽究竟，總名一時。」一時之語佛自言。故《涅槃》云：「昔佛一時在屍首林。」又云：「我於一時在迦尸國。」此則顯說聽能所一切圓畢也。
諸方下。揀時也。不同有二。謂橫則參差不同，豎則延促不同。延促不同如人間五十年，四天王天一晝夜，上上倍增。故參差不同者。如《俱舍》云：「夜半日沒中，日出四洲等」，既然，云何定言寅卯辰已日月等耶？
又說下。二、會法釋。此是愨公《楞嚴疏》意。說領即師資也。下有四對。
心竟泯者。以聞法之時妄心不起，心既不起境即不生，心境兩亡故云泯也。此即不得以生滅心行聽實相法，此通依計，故皆泯也。斯則染心俗境一對。
理智融者。以聽法之際能所不分，以動念即乖法體，二皆真實故，言融而不言泯也。斯則凈心真境一對。
凡聖如者。由心分別則見聖見凡，心既不生誰凡誰聖？相本目盡故言如也。斯則因果一對。
本始會者。妄念起時隔于本始，念既不起本始自同，攝用歸體故言會也。斯則體用一對。
問：「此與第二何別？」
【現代漢語翻譯】 現代漢語譯本：德（De）說：『老師，是學習的對象。』跟隨老師的教導，學習並實踐它。佛陀以及大眾說法和聽法都圓滿具備，所以稱為『合會』。說法完畢，聽法完畢，所以稱為『究竟』。意思是說法沒有更換席位，貫穿始終，所以稱為『一時』。《佛地論》（Fodilun）中說：『這是就剎那相續不斷，說法和聽法都究竟圓滿，總稱為一時。』『一時』這個詞是佛陀自己說的。所以《涅槃經》（Nirvana Sutra）中說：『過去佛陀一時在屍首林。』又說：『我於一時在迦尸國（Kashi）。』這則顯示說法、聽法、能、所一切都圓滿完畢。 『諸方下』。是選擇時間。不同之處有二。一是橫向的參差不同，二是縱向的長短不同。長短不同比如人間五十年，是四天王天（Caturmaharajika）的一晝夜，越往上倍增。所以參差不同。比如《俱舍論》（Abhidharmakosa）中說：『半夜是日落時分，日出在四大洲同時進行』，既然如此，為什麼能確定地說寅卯辰巳是日月等呢？ 『又說下』。二、會法解釋。這是愨公《楞嚴疏》（Lengyan Shu）的意義。『說領』就是師資。下面有四對。 『心竟泯者』。在聽法的時候，妄心不起，心既然不起，境就不生，心和境都消失了，所以說『泯』。這就是不能用生滅心去聽實相法，這適用於依他起性和遍計所執性，所以都消失了。這是染心和俗境一對。 『理智融者』。在聽法的時候，能和所不分，因為動念就違背了法體，兩者都是真實的，所以說『融』而不說『泯』。這是凈心和真境一對。 『凡聖如者』。由於心的分別，就看到聖和凡，心既然不生，誰是凡誰是聖？相的根本目的都消失了，所以說『如』。這是因和果一對。 『本始會者』。妄念生起的時候，就隔斷了本始，念既然不起，本始自然相同，攝用歸體，所以說『會』。這是體和用一對。 問：『這和第二點有什麼區別？』
【English Translation】 English version: De said, 'A teacher is someone from whom we learn. Following the teacher's instructions means learning and practicing them.' The Buddha and the assembly, with both teaching and listening complete, are called 'assembly'. The teaching is finished, and the listening is finished, so it is called 'ultimate'. It means that the teaching did not change seats and runs through from beginning to end, so it is called 'one time'. The Fodilun (Treatise on the Buddha-land) says, 'This refers to the continuous succession of moments, where teaching and listening are both ultimately complete, and this is collectively called one time.' The word 'one time' is what the Buddha himself said. Therefore, the Nirvana Sutra says, 'In the past, the Buddha was once in the Shishou Forest.' It also says, 'I was once in the country of Kashi.' This shows that teaching, listening, the able, and the object are all completely fulfilled. 'Zhu Fang Xia' (Various directions below). This is selecting the time. There are two differences. One is the horizontal difference, and the other is the vertical difference in length. The difference in length is like fifty years in the human world, which is one day and night in the Caturmaharajika Heaven, and it increases exponentially upwards. Therefore, there are differences. For example, the Abhidharmakosa says, 'Midnight is when the sun sets, and the sunrise occurs simultaneously in the four continents.' Since this is the case, how can we definitively say that Yin, Mao, Chen, and Si are the sun and moon, etc.? 'You Shuo Xia' (Also saying below). Two, explaining the meeting of the Dharma. This is the meaning of Que Gong's Lengyan Shu (Commentary on the Surangama Sutra). 'Shuo Ling' (Explaining and leading) is the teacher-student relationship. Below are four pairs. 'Xin Jing Min Zhe' (The mind completely disappears). When listening to the Dharma, the deluded mind does not arise. Since the mind does not arise, the object does not arise. Both the mind and the object disappear, so it is said to 'disappear'. This means that one cannot use the mind of birth and death to listen to the Dharma of true reality. This applies to dependent origination and conceptual construction, so they all disappear. This is the pair of defiled mind and mundane realm. 'Li Zhi Rong Zhe' (Principle and wisdom merge). When listening to the Dharma, the able and the object are not separate, because a thought violates the essence of the Dharma. Both are real, so it is said to 'merge' rather than 'disappear'. This is the pair of pure mind and true realm. 'Fan Sheng Ru Zhe' (Ordinary and holy are the same). Due to the mind's discrimination, one sees the holy and the ordinary. Since the mind does not arise, who is ordinary and who is holy? The fundamental purpose of the characteristics disappears, so it is said to be 'the same'. This is the pair of cause and effect. 'Ben Shi Hui Zhe' (Original and beginning meet). When deluded thoughts arise, they separate the original and the beginning. Since thoughts do not arise, the original and the beginning are naturally the same. Gathering function back to essence, so it is said to 'meet'. This is the pair of essence and function. Question: 'What is the difference between this and the second point?'
答：「前智是始覺，中根本智。前理是本覺，中真諦境。若此始、本本通真俗，始捨本后則前狹后寬也。前為形染且言真境凈智，此為都明，故言本覺始覺也。又前約分證故云理智融，此約極證故言本始會也。」
諸二者。謂心、境，理、智，凡、聖，本、始，也。
皆一者，一義不同。謂：心境則泯之故一，理智則融之故一，凡聖則如之故一，本始則會之故一。義雖不同俱名為一，故云一時。
疏四主下。二。初、翻名
經唯標佛者。以秦人好略故。仍存梵音者。恐濫菩提故。以菩提云覺則屬於法，今指於人故言其佛。無相濫失故不翻也。若釋其義須得唐言，故先翻對也。然覺謂覺察、覺悟，覺悟既照真本有，覺察則了妄本空。了妄本空則不逐于妄，照真本有則不迷於真。真妄既明則能破和合識、滅相續心，顯現法身，智純凈也。當爾之時，始本無二唯一覺耳。菩薩雖亦照真了妄，未得究竟，猶帶薩埵之名。唯佛如來所作究竟，故獨稱覺者。
《起信》下。二、釋義二
一、約體離念釋
然此論明本覺心體性離諸念。今此引釋果佛者，以果佛之體即是本覺、元自離念，因果雖分離念無別，故以本覺離念即是佛體。故經云：「大乘因者諸法實相」等。是故在纏名本覺，出
【現代漢語翻譯】 現代漢語譯本： 答：『前智』（最初的智慧）是『始覺』（開始覺悟），『中根本智』（中間的根本智慧）。『前理』（最初的真理）是『本覺』（本來的覺悟），『中真諦境』（中間的真諦境界）。如果這個『始』（開始）、『本』（本來）本來就貫通真俗，開始捨棄本來之後，就是前面狹隘後面寬廣了。前面是就形相染污而言，所以說真境清凈智慧，這裡是全部闡明，所以說『本覺』、『始覺』。另外，前面是就分證而言，所以說理智融合，這裡是就極證而言，所以說『本』（本來）、『始』（開始）會合。
諸二者，指的是心、境，理、智，凡、聖，本、始。
皆一者，指的是一個意思，但是意義不同。指的是：心境是泯滅的緣故為一，理智是融合的緣故為一，凡聖是如如不動的緣故為一，本始是會合的緣故為一。意義雖然不同，都稱為一，所以說一時。
疏四主下。二。初、翻名
經文只標明佛，是因為秦人喜歡省略。仍然保留梵文發音，是恐怕和菩提（Bodhi，覺悟）混淆。因為菩提（Bodhi，覺悟）稱為覺，就屬於法，現在指的是人，所以說是佛。沒有相貌混淆的缺失，所以不翻譯。如果解釋它的意義，需要用唐朝的語言，所以先翻譯對應。然而覺指的是覺察、覺悟，覺悟既然照亮真實本有，覺察就瞭解虛妄本空。瞭解虛妄本空就不追逐虛妄，照亮真實本有就不迷惑于真實。真妄既然明白，就能破除和合識、滅除相續心，顯現法身，智慧純凈。當那個時候，始本沒有二，只有一個覺悟。菩薩雖然也照亮真實、瞭解虛妄，但是沒有得到究竟，還帶著薩埵（Sattva，有情）的名字。只有佛如來所作的才究竟，所以單獨稱為覺者。
《起信》下。二、釋義二
一、約體離念釋
然而這部論述闡明本覺心體性遠離各種念頭。現在這裡引用解釋果佛，是因為果佛的本體就是本覺，原本就遠離念頭，因果雖然分離，但是遠離念頭沒有區別，所以用本覺遠離念頭就是佛體。所以經文說：『大乘因就是諸法實相』等等。因此，在纏縛中稱為本覺，出離
【English Translation】 English version: Answer: 'Prior Wisdom' (the initial wisdom) is 'Initial Enlightenment' (the beginning of awakening), 'Middle Fundamental Wisdom' (the central fundamental wisdom). 'Prior Principle' (the initial principle) is 'Original Enlightenment' (the original awakening), 'Middle True Realm' (the central realm of truth). If this 'Beginning' (start) and 'Original' (essence) inherently connect truth and convention, abandoning the original after the beginning results in the former being narrow and the latter being broad. The former refers to form and defilement, thus speaking of the pure wisdom of the true realm; this refers to complete clarification, thus speaking of 'Original Enlightenment' and 'Initial Enlightenment'. Furthermore, the former refers to partial realization, thus saying principle and wisdom merge; this refers to ultimate realization, thus saying 'Original' (essence) and 'Beginning' (start) converge.
The 'Two' refers to mind and environment, principle and wisdom, ordinary and sage, original and beginning.
The 'All One' refers to one meaning, but with different significances. It refers to: mind and environment being one because of annihilation, principle and wisdom being one because of fusion, ordinary and sage being one because of suchness, original and beginning being one because of convergence. Although the meanings are different, they are all called one, thus saying 'at one time'.
'Commentary on the Four Main Points' below. Two. First, Translating the Name
The scripture only marks Buddha because the people of Qin (ancient China) liked brevity. The Sanskrit pronunciation is still retained for fear of confusion with Bodhi (Enlightenment). Because Bodhi (Enlightenment) is called awakening, it belongs to the Dharma; now it refers to a person, so it is called Buddha. There is no loss of resemblance, so it is not translated. If its meaning is to be explained, it needs to be in the language of the Tang Dynasty, so it is first translated accordingly. However, awakening refers to awareness and enlightenment; since enlightenment illuminates the true inherent, awareness understands the fundamental emptiness of illusion. Understanding the fundamental emptiness of illusion does not pursue illusion, and illuminating the true inherent does not become deluded by truth. Since truth and illusion are clear, one can break the combined consciousness, extinguish the continuous mind, manifest the Dharmakaya, and purify wisdom. At that time, there is no duality between beginning and original, only one awakening. Although Bodhisattvas also illuminate truth and understand illusion, they have not attained ultimate realization and still carry the name of Sattva (Sentient Being). Only the Tathagata Buddha has accomplished ultimate realization, so he is uniquely called the Awakened One.
'Awakening of Faith' below. Two, Explanation of Meaning Two
One, Explaining from the Perspective of the Essence Being Free from Thoughts
However, this treatise clarifies that the essence of the Original Enlightenment mind is free from all thoughts. Now, this quote explains the Fruition Buddha because the essence of the Fruition Buddha is Original Enlightenment, inherently free from thoughts. Although cause and effect are separate, there is no difference in being free from thoughts, so using Original Enlightenment being free from thoughts is the Buddha's essence. Therefore, the scripture says: 'The cause of Mahayana is the true aspect of all dharmas,' etc. Therefore, being entangled is called Original Enlightenment, being liberated
纏名究竟覺，始終體一更無別法。故論云：「即是如來平等法身，依此法身說名本覺。」
則以下。疏結。本覺離念是佛體也。
然覺下。二、約位三義釋
無生滅者。謂智照真如，如理見故。然有二意：一則心中無生滅之法。如《起信》云：「如實空者，從本已來一切染法不相應故。以念生則染，今既無念，故不相應。二則無者不也，只明此心本不生滅。」即同《起信》云：「以遠離微細念故得見心性，心即常住，常住即無生滅也。」
覺他者，此亦始覺了事即真，以望自心故名覺他。即同《起信》云：「一切諸法從本已來，離名字相、離心緣相，畢竟平等無有變異，不可破壞唯是一心，故名真如。」
覺滿者。以前二覺有解有證，先後勝劣，存自他之相，未得稱滿。今此圓備不立自他，故稱之滿。若準《涅槃經》說：「自覺者，覺自身有佛性。覺他者，覺一切眾生悉有佛性。覺滿者，若自若他無二佛性故。」然常途所說，自覺揀凡夫，覺他揀二乘，覺滿揀菩薩。此中說者，自覺便揀二乘、權教菩薩，豈唯凡夫。故《華嚴》云：「一切諸法性，無生亦無滅，奇哉大導師，自覺能覺他。」
故知下。二、引論反釋三
初、反顯
意云無念故名覺，當知有念則不名覺
【現代漢語翻譯】 現代漢語譯本： 纏名究竟覺（Chán míng jiūjìng jué，纏繞的名稱最終的覺悟），始終體一，更無別法。所以《大乘起信論》說：『即是如來平等法身（Rúlái píngděng fǎshēn，如來平等法身），依此法身說名本覺（běnjué，本覺）。』 以下是疏文的總結：本覺（běnjué，本覺）離念是佛體。 下面第二點，約位從三個方面解釋： 『無生滅者』，是指智慧照見真如（zhēnrú，真如），如理如實地見到真理。這裡有兩層意思：一是心中沒有生滅之法。如《起信論》所說：『如實空者，從本已來一切染法不相應故。』因為有念頭產生就會被污染，現在既然沒有念頭，所以就不相應。二是『無』是不的意思，只是說明此心本來不生不滅。』這和《起信論》所說相同：『因為遠離微細的念頭，所以能夠見到心性，心就是常住的，常住就是不生不滅的。』 『覺他者』，也是指始覺（shǐjué，始覺）了知事情的真相就是真如（zhēnrú，真如），因為是相對於自己的心而言，所以稱為覺他（juétā，覺他）。這和《起信論》所說相同：『一切諸法從本以來，遠離名字相、遠離心緣相，畢竟平等沒有變異，不可破壞，唯一是心，所以名為真如（zhēnrú，真如）。』 『覺滿者』，是因為前兩種覺悟有理解有證悟，有先後勝劣，存在自他的分別，沒有達到圓滿。現在這種圓滿具備，不設立自他的分別，所以稱為圓滿。如果按照《涅槃經》所說：『自覺者，覺自身有佛性（fóxìng，佛性）。覺他者，覺一切眾生悉有佛性（fóxìng，佛性）。覺滿者，若自若他無二佛性（fóxìng，佛性）故。』然而通常所說，自覺是爲了區別凡夫，覺他爲了區別二乘，覺滿爲了區別菩薩。這裡所說，自覺就區別了二乘、權教菩薩，豈止是凡夫。所以《華嚴經》說：『一切諸法性，無生亦無滅，奇哉大導師，自覺能覺他。』 所以知道下面第二點，引用論典來反向解釋三個方面： 首先，反向顯明： 意思是說，沒有念頭才叫做覺，應當知道有念頭就不叫做覺。
【English Translation】 English version: 'Chán míng jiūjìng jué' (纏名究竟覺, the ultimate enlightenment of entanglement's name), the beginning and the end are one in essence, and there is no other separate method. Therefore, the Treatise states: 'It is the Tathagata's equal Dharmakaya (Rúlái píngděng fǎshēn, 如來平等法身), based on this Dharmakaya, it is called Original Enlightenment (běnjué, 本覺).' The following is a summary of the commentary: Original Enlightenment (běnjué, 本覺) is the Buddha's essence, which is free from thoughts. The second point below explains from three aspects based on the positions: 'No arising and ceasing' refers to wisdom illuminating True Thusness (zhēnrú, 真如), seeing the truth as it is in accordance with the principle. There are two meanings here: First, there is no dharma of arising and ceasing in the mind. As the 'Awakening of Faith' states: 'True Emptiness is such that from the beginning, all defiled dharmas are not associated with it.' Because thoughts arise and cause defilement, but now there are no thoughts, so they are not associated. Second, 'no' means not, it only clarifies that this mind is originally neither arising nor ceasing.' This is the same as what the 'Awakening of Faith' says: 'Because of being away from subtle thoughts, one can see the nature of the mind, the mind is constant, and constant means no arising and no ceasing.' 'Enlightening others' also refers to the initial enlightenment (shǐjué, 始覺) realizing that the truth of things is True Thusness (zhēnrú, 真如), and because it is in relation to one's own mind, it is called enlightening others (juétā, 覺他). This is the same as what the 'Awakening of Faith' says: 'All dharmas from the beginning are away from name-forms, away from mind-objects, ultimately equal without change, indestructible, and only the One Mind, therefore it is called True Thusness (zhēnrú, 真如).' 'Complete Enlightenment' is because the previous two enlightenments have understanding and realization, have priority and inferiority, and have the distinction between self and others, so they have not reached completeness. Now this completeness is fully equipped, and does not establish the distinction between self and others, so it is called complete. If according to the 'Nirvana Sutra', it says: 'Self-enlightenment is to realize that oneself has Buddha-nature (fóxìng, 佛性). Enlightening others is to realize that all sentient beings have Buddha-nature (fóxìng, 佛性). Complete enlightenment is because there is no duality of Buddha-nature (fóxìng, 佛性) between self and others.' However, as commonly said, self-enlightenment is to distinguish from ordinary people, enlightening others is to distinguish from the Two Vehicles, and complete enlightenment is to distinguish from Bodhisattvas. What is said here is that self-enlightenment distinguishes from the Two Vehicles and provisional teaching Bodhisattvas, not just ordinary people. Therefore, the 'Avatamsaka Sutra' says: 'The nature of all dharmas, has no arising and no ceasing, wonderful is the great guide, self-enlightened and able to enlighten others.' Therefore, knowing the second point below, quoting the treatise to explain in reverse from three aspects: First, reverse manifestation: The meaning is that not having thoughts is called enlightenment, and one should know that having thoughts is not called enlightenment.
也。
《起信》下。二、引證
前云心體離念雖通因果，今明眾生不名為覺，獨顯果人方名覺也。
又云下。三、順結
正結無念是佛義。以無念是佛，故能觀無念者，即是向佛智也。
疏五處下二。一、釋舍衛
舍衛亦云舍婆提，新雲室羅伐悉底，此但梵音楚夏耳。此城在中印土憍薩羅國，緣南天亦有憍薩羅國，恐濫彼國故，以城為國名。聞物者，謂名聞勝德、珍奇寶物多出此國。
謂具下。釋。欲塵即佳麗女色，財寶即珍奇寶物。多聞謂博通內外典籍，解脫即五通仙人等。遠，離欲也。此即國豐四德，亦翻為豐德也。遠聞等者。如上四事皆為外國之所聞知。
義凈下。但證遠聞之義，以有名稱故得遠聞。
祇樹下。二、釋祇園二
初、總指
舍衛國主波斯匿王，有一大臣，名須達多，為兒聘婦躬至王舍城，寄止長者珊檀那舍宅。時長者中夜而起，莊嚴舍宅營辦肴膳。須達聞已問言：「大士欲請國王為婚姻之會耶？」答言：「請佛無上法王。」須達聞已身毛皆豎，復問：「何等名佛？」長者廣為說佛功德。須達多言：「善哉！大士所言。佛者功德無上，今在何處？」長者答言：「在王舍城迦闌陀竹林精舍。」時須達多一心念佛，忽然天明，其
【現代漢語翻譯】 現代漢語譯本 也。
《起信》下。二、引證
前面說心體離念雖然貫通因果，現在說明眾生不能稱為覺悟，唯獨顯示果位的人才能稱為覺悟。
又云下。三、順結
正是總結無念是佛的含義。因為無念是佛，所以能夠觀無念的人，就是趨向佛的智慧。
疏五處下二。一、釋舍衛（Śrāvastī，古印度城市名）
舍衛也叫舍婆提（Śrāvastī），新譯為室羅伐悉底（Śrāvastī），這只是梵語發音在不同地區的差異而已。這座城位於中印度憍薩羅國（Kosala），因為南印度也有憍薩羅國，爲了避免混淆，所以用城名作為國名。『聞物』指的是名聲遠揚的德行、珍奇的寶物多產于這個國家。
謂具下。。塵指的是美麗的女子，財寶指的是珍奇的寶物。多聞指的是博通內外典籍，解脫指的是五通仙人等。遠，指的是遠離慾望。這就是國家富饒的四種美德，也翻譯為豐德。遠聞等指的是。像以上四種美德都被外國所知曉。
義凈下。只是爲了證明遠聞的含義，因為有名聲所以才能遠聞。
祇樹下。二、釋祇園（Jetavana，祇陀園林）二
初、總指
舍衛國主波斯匿王（Prasenajit）有一位大臣，名叫須達多（Sudatta），爲了給兒子娶媳婦親自到王舍城（Rājagṛha），寄住在長者珊檀那（Śāṇḍila）的住宅。當時長者半夜起身，莊嚴住宅，準備豐盛的飯菜。須達多聽后問道：『大士是想請國王來參加婚宴嗎？』長者回答說：『是請佛（Buddha）這位無上法王。』須達多聽后汗毛都豎起來了，又問：『什麼叫做佛？』長者詳細地說了佛的功德。須達多說：『太好了！大士您說得真好。佛的功德無上，現在在哪裡？』長者回答說：『在王舍城迦闌陀竹林精舍（Kalandaka Venuvana）。』當時須達多一心念佛，忽然天亮了，他
【English Translation】 English version Also.
《Awakening of Faith》, Part 2: Citations
Previously, it was said that the essence of mind, being apart from thought, pervades both cause and effect. Now, it clarifies that sentient beings are not called 'awakened,' exclusively revealing that only those who have attained the fruition are called 'awakened.'
Also, below. Part 3: Concluding in Accordance
It precisely concludes that non-念 (absence of thought) is the meaning of Buddha. Because non-念 is Buddha, therefore, one who can contemplate non-念 is approaching the wisdom of Buddha.
Commentary on the Five Places, Part 2. 1: Explanation of Śrāvastī (ancient Indian city)
Śrāvastī is also called Sāvatthi, newly translated as 室羅伐悉底 (Śrāvastī); these are merely different pronunciations of the Sanskrit term in different regions. This city is located in the kingdom of Kosala in Central India. Because there is also a Kosala kingdom in South India, to avoid confusion, the city name is used as the kingdom name. 'Things Heard Of' refers to the widespread fame of virtues and the abundance of rare and precious treasures produced in this country.
Referring to possessing below. . 'Dust' refers to beautiful women, and 'wealth' refers to rare and precious treasures. 'Much learning' refers to being well-versed in both internal and external scriptures, and 'liberation' refers to immortals with the five supernatural powers, etc. 'Far' means being free from desires. This signifies the four virtues of a prosperous nation, also translated as 'abundant virtue.' 'Far-heard of,' etc., means that the above four qualities are known to foreign countries.
Yijing below. It only proves the meaning of 'far-heard of,' because having a reputation leads to being heard of far away.
Jeta's Grove below. Part 2: Explanation of Jetavana (Jeta's Grove) 2
First, General Indication
King Prasenajit of Śrāvastī had a minister named Sudatta, who personally went to Rājagṛha to seek a bride for his son, staying at the residence of the elder Śāṇḍila. At that time, the elder arose in the middle of the night, adorned the residence, and prepared sumptuous meals. Upon hearing this, Sudatta asked, 'Great being, are you planning to invite the king for a wedding banquet?' The elder replied, 'I am inviting the Buddha (Buddha), the unsurpassed Dharma King.' Upon hearing this, Sudatta's hair stood on end, and he further asked, 'What is called Buddha?' The elder extensively described the virtues of the Buddha. Sudatta said, 'Excellent! What you say, great being, is wonderful. The Buddha's merits are unsurpassed; where is he now?' The elder replied, 'He is at the Kalandaka Venuvana (Bamboo Grove Monastery) in Rājagṛha.' At that time, Sudatta single-mindedly contemplated the Buddha, and suddenly it dawned, he
光熾盛猶如白日，即尋光處至城門下。佛神力故，門自開闢尋路而往。爾時如來出外經行，須達見已歡喜踴躍，不知禮法直問世尊。時首陀天，為其長者化作四人至世尊所，接足禮拜，胡跪問訊右繞三匝，卻住一面。須達見已依而為之。世尊即為如應說法，長者聞已得須陀洹果。后復請佛：「惟愿臨顧至舍衛城受我微供。」佛即問言：「卿舍衛國頗有精舍容受我否？」須達多言：「必見垂顧，便當營辦。」世尊爾時默然受請。時須達多回舍衛國，佛令鹙子同往指授造寺儀式。即須達布金，買祇陀太子園，祇陀太子施園中樹林，二人共構精舍。既訖即執香爐向王舍城，遙作是言：「所設已辦，惟愿如來受此住處。」佛時懸知長者之心，即共大眾發王舍城，猶如壯士屈伸臂傾至祇陀園。是時長者以其所設奉施於佛，佛即受已即住其中。廣如《涅槃經》、《賢愚經》、《四分律》、《西域記》說，須者往檢。今佛於此說《金剛般若經》，故云在舍衛國祇樹給孤獨園也。
然須達是主、祇陀助成，今樹先園後者，以太子是儲君，須達是臣佐，禮別尊卑故爾。真諦記說住處有二：一境界處。即舍衛也，為化俗故。二依止處。即祇園也，為統出家人故。又《善見婆沙》云：「舉舍衛令遠人知，舉祇園令近人知，故雙舉也。」
【現代漢語翻譯】 現代漢語譯本 光芒熾盛如同白天的太陽，須達（Sudatta，給孤獨長者之名）立即沿著光芒的方向來到城門下。由於佛陀的神力，城門自動打開，他便沿著道路前行。當時，如來（Tathagata，佛陀的稱號）正在外面經行（行走）。須達見到后，歡喜雀躍，因為不熟悉禮儀，直接向世尊問候。這時，首陀天（Suddhodana，凈飯王）爲了這位長者，化作四個人來到世尊處，以頭面接足禮拜，然後胡跪問訊，右繞佛陀三圈，退到一旁站立。須達見到后，也依樣照做。世尊隨即為他們宣說相應的佛法，長者聽聞后，證得了須陀洹果（Srotapanna，入流果）。 後來，須達又懇請佛陀：『惟愿您能光臨舍衛城（Sravasti）接受我微薄的供養。』佛陀便問：『在你的舍衛國，有可以容納我的精舍（Vihara，僧院）嗎？』須達多回答說：『如果能蒙您垂顧，我便當盡力營辦。』世尊當時默然接受了他的邀請。須達多返回舍衛國，佛陀讓舍利弗（Sariputra）一同前往，指導建造寺院的儀式。於是，須達多用黃金鋪地，買下了祇陀（Jeta）太子的園林，祇陀太子則捐獻了園中的樹林，兩人共同建造精舍。 精舍建成后，須達多手執香爐，面向王舍城（Rajagrha），遙遙說道：『所準備的住處已經辦妥，惟愿如來能來接受這個住處。』佛陀當時已經知道長者的心意，便與大眾一起從王舍城出發，猶如壯士屈伸手臂一般，瞬間到達了祇陀園。當時，長者將所準備的一切供養給佛陀，佛陀接受后便住在其中。詳細情況如《涅槃經》（Nirvana Sutra）、《賢愚經》（Damamūka-nidāna Sūtra）、《四分律》（Dharmaguptaka Vinaya）、《西域記》（Great Tang Records on the Western Regions）所說，需要了解的人可以前往查閱。現在佛陀在這裡宣說《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra），所以說是在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）了。 然而，須達是主要的出資者，祇陀是輔助完成者，現在樹林在前，園林在後，是因為太子是儲君，須達是臣子，禮儀上要區分尊卑的緣故。真諦（Paramārtha）的記載說，住處有兩個方面：一是境界處，即舍衛城，是爲了教化世俗之人；二是依止處，即祇園，是爲了統領出家之人。另外，《善見婆沙》（Samantapasadika）中說：『提起舍衛城是爲了讓遠方的人知道，提起祇園是爲了讓近處的人知道，所以兩者都提到了。』
【English Translation】 English version His radiant light shone like the midday sun, and Sudatta (Anathapindika, the name of the elder) immediately followed the light to the city gate. Through the Buddha's divine power, the gate opened by itself, and he proceeded along the path. At that time, the Tathagata (title of the Buddha) was walking outside. Upon seeing him, Sudatta rejoiced and leaped with joy. Unfamiliar with etiquette, he directly greeted the World-Honored One. Then, Suddhodana (King Suddhodana), for the sake of the elder, transformed into four people and came to the World-Honored One. They bowed with their heads touching the Buddha's feet, knelt on one knee to inquire after his well-being, circumambulated the Buddha three times to the right, and then stood to one side. Seeing this, Sudatta followed their example. The World-Honored One then preached the appropriate Dharma for them. Upon hearing it, the elder attained the fruit of Srotapanna (stream-enterer). Later, Sudatta again requested the Buddha: 'May you deign to visit Sravasti (Savatthi) and accept my humble offerings.' The Buddha then asked: 'In your country of Sravasti, is there a Vihara (monastery) that can accommodate me?' Sudatta replied: 'If I am favored with your presence, I will do my best to arrange it.' The World-Honored One then silently accepted his invitation. Sudatta returned to Sravasti, and the Buddha sent Sariputra (Sariputta) along to instruct him on the rituals for building the monastery. Thus, Sudatta paved the ground with gold to purchase Prince Jeta's (Jetakumara) garden, and Prince Jeta donated the trees in the garden. Together, they built the monastery. After the monastery was completed, Sudatta held an incense burner and, facing Rajagrha (Rajagaha), said from afar: 'The prepared dwelling is ready. May the Tathagata come and accept this dwelling.' The Buddha, knowing the elder's intention, set out from Rajagrha with the assembly, and in the blink of an eye, like a strong man bending and stretching his arm, arrived at Jeta's Grove. At that time, the elder offered all that he had prepared to the Buddha, who accepted it and resided there. The details are as described in the Nirvana Sutra (Mahayana Mahaparinirvana Sutra), the Damamūka-nidāna Sūtra (Sutra of the Wise and Foolish), the Dharmaguptaka Vinaya (Four-Part Vinaya), and the Great Tang Records on the Western Regions (Xiyu Ji). Those who wish to know more can consult these texts. Now, the Buddha is expounding the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) here, so it is said to be in Jetavana Anathapindika-arama (Jeta's Grove, Anathapindika's Monastery) in Sravasti. However, Sudatta was the main contributor, and Jeta was the assistant. The trees are mentioned first, and the garden later, because the prince was the crown prince, and Sudatta was a minister. Etiquette dictates that respect be shown to those of higher rank. Paramārtha (Paramattha) recorded that there are two aspects to the dwelling place: first, the realm, which is Sravasti, for the purpose of teaching worldly people; second, the place of reliance, which is Jetavana, for the purpose of leading the Sangha (community of monks). Furthermore, the Samantapasadika (Vinaya Commentary) says: 'Mentioning Sravasti is to let those far away know, and mentioning Jetavana is to let those nearby know. Therefore, both are mentioned.'
祇陀下。二、別釋三
初、釋祇陀
戰勝者亦云勝林，余如疏。
梵語下。二、釋給孤
謂少而無父曰孤，老而無子曰獨，拯給孤獨名為善施。又亦等者，就中孤獨偏所矜哀，其實餘人亦非不施故也。
西國下。三、釋園字
梵音具云僧伽藍摩，此云眾園。則僧伽是能住之眾，藍摩是所住之園，斯則約能要所耳。寺者司也官舍也。以佛法初來，安鴻臚寺，後置僧舍，便以為名也。
疏眾者下。文二。初、釋標類
名高謂遐邇稱譽，德著謂行業恢隆。
怖魔者。謂初出家日，飛行夜叉唱乃至魔宮聞故怖也。以一人出家展轉化度，損減眷屬故。然出家人從因至果三度怖魔。謂：出家時，發菩提心時，成正覺時。前二但怖，后乃興戈為佛所摧，莫不降伏。
乞士者，謂上從善友乞法以練心，下從檀越乞食以資身。故《智度論》云：「何名比丘？比丘名乞士，清凈活命故名乞士。」如經中說：「舍利弗乞食向壁而餐。時有梵志女名凈目，來見舍利弗云：『沙門！汝食凈耶？』答言：『食凈。』凈目言：『沙門下口食耶？』答曰：『不也。』乃至問：仰、維、方等？皆答言：『不也。』凈目女言：『食有四種，我問于汝，汝皆言不。我今不解汝說。』舍
【現代漢語翻譯】 現代漢語譯本 祇陀（Jeta，人名）下文。分為三部分解釋。
首先，解釋祇陀（Jeta）：
『戰勝者』也稱為『勝林』，其餘解釋如疏文。
梵語下文。第二，解釋給孤（Anathapindika）：
所謂『孤』是指年少而失去父親的人，『獨』是指年老而沒有兒子的人，救濟孤獨的人被稱為『善施』。『又亦等者』，是指在這些情況中，（佛陀）尤其憐憫孤獨者，但實際上，（佛陀）也並非不施捨給其他人。
西國下文。第三，解釋『園』字：
梵語完整說法是『僧伽藍摩』（Samgharama，僧伽的住所），這裡譯為『眾園』。『僧伽』（Sangha）是指能居住的僧眾，『藍摩』（Arama）是指所居住的園林，這是從能住者和所住處兩方面來說的。『寺』的意思是『管理』，也指『官舍』。因為佛法最初傳入中國時，安置在鴻臚寺，後來設定僧人的住所，就用這個名稱了。
疏文『眾者』下文。分為兩部分。首先，解釋標類：
『名高』是指遠近聞名，『德著』是指修行功德廣大。
『怖魔者』，是指（修行者）剛出家時，飛行夜叉（Yaksa）宣揚，乃至魔宮都聽聞而感到恐懼。因為一人出家，輾轉教化他人，會減少魔的眷屬。然而，出家人從因到果，有三次讓魔感到恐懼。即：出家時，發菩提心時，成就正覺時。前兩次只是恐懼，后一次魔會興起戰爭，但被佛陀摧毀，無不降伏。
『乞士者』，是指向上從善友處乞求佛法以磨練心性，向下從施主處乞食以維持生命。《智度論》（Mahaprajnaparamita-sastra）中說：『什麼叫做比丘（Bhikkhu）？比丘名為乞士，以清凈的活命方式，所以叫做乞士。』如經中所說：『舍利弗（Sariputra）乞食時面向墻壁吃飯。當時有一位婆羅門（Brahmin）女子名叫凈目，來見舍利弗說：『沙門！你吃的食物乾淨嗎？』舍利弗回答說：『食物是乾淨的。』凈目說：『沙門是下口食嗎？』舍利弗回答說：『不是。』乃至問：仰、維、方等？都回答說：『不是。』凈目女說：『食物有四種，我問你，你都說不是。我現在不明白你所說的話。』舍
【English Translation】 English version Below is the section on Jeta (祇陀, a proper noun). It is divided into three parts for separate explanation.
First, explaining Jeta (祇陀):
'The Victorious One' is also called 'Victory Forest,' the rest is as explained in the commentary.
Below is the section on the Sanskrit term. Second, explaining Anathapindika (給孤):
What is meant by 'orphan' (孤) is someone who is young and has lost their father, and 'alone' (獨) is someone who is old and has no children. Rescuing the orphaned and alone is called 'Good Giving' (善施). '又亦等者' means that among these situations, (the Buddha) especially pities the lonely, but in reality, (the Buddha) does not fail to give to others as well.
Below is the section on the Western country. Third, explaining the word 'garden' (園):
The complete Sanskrit term is 'Samgharama' (僧伽藍摩, the residence of the Sangha), which is translated here as 'Garden of the Assembly' (眾園). 'Sangha' (僧伽) refers to the assembly of monks who can reside there, and 'Arama' (藍摩) refers to the garden where they reside. This is described from the perspective of both the residents and the place of residence. 'Temple' (寺) means 'to manage' and also refers to 'official residence.' Because when Buddhism first came to China, it was placed in the Honglu Temple, and later monks' residences were established, this name was used.
Below is the commentary 'The Assembly' section. Divided into two parts. First, explaining the classification:
'Famous' (名高) means renowned far and wide, and 'virtuous' (德著) means that the practice of virtue is extensive.
'Terrifying the demons' (怖魔者) refers to when (a practitioner) first leaves home, the flying Yakshas (夜叉) proclaim it, and even the demon palaces hear it and are frightened. Because when one person leaves home and transforms others, it reduces the demon's retinue. However, from cause to effect, there are three times when a renunciant causes fear in Mara. Namely: at the time of leaving home, at the time of generating Bodhicitta, and at the time of attaining perfect enlightenment. The first two times are just fear, but the last time Mara will raise arms, but is destroyed by the Buddha, and all are subdued.
'Beggar' (乞士) refers to begging for the Dharma from good friends above to refine the mind, and begging for food from donors below to sustain the body. The Mahaprajnaparamita-sastra (智度論) says: 'What is called a Bhikkhu (比丘)? Bhikkhu is called a beggar, because of the pure way of life, therefore called a beggar.' As it says in the sutra: 'Sariputra (舍利弗) begged for food and ate facing the wall. At that time, there was a Brahmin (婆羅門) woman named Pure Eyes, who came to see Sariputra and said: 'Shramana! Is the food you eat clean?' Sariputra replied: 'The food is clean.' Pure Eyes said: 'Is the Shramana eating with his mouth down?' Sariputra replied: 'No.' And so on, asking: up, down, sideways, etc.? All replied: 'No.' The woman Pure Eyes said: 'There are four kinds of food, I asked you, and you all said no. I don't understand what you are saying now.'
利弗言：『有出家人合藥種穀植樹等，不凈活命，名下口食。有觀星宿、日月風雨雷電等不凈活命，名仰口食。有曲媚豪勢通致四方、巧言多求不凈活命，名方口食。有以種種咒術卜算吉兇不凈活命，名維口食。姊！我不墮是四種不凈食中，我用清凈乞食活命。』凈目因聞是說清凈法食，歡喜信解得須陀洹道。」如是清凈乞食活命，故名乞士。
凈戒者。謂比丘二百五十戒，比丘尼五百戒，有表受，無表持，清凈持戒名為凈戒。有說五義，謂加凈命破惡。今以乞士即凈命、凈戒即破惡，故唯三也。
理和下。梵語僧伽，此云眾和合。謂：理和無違、事和無諍也。
千二下。二、釋舉數
佛初成道者。即菩提樹下，示成正覺也。
憍陳如等者。余阿濕鞞、摩訶男、婆提、婆敷、富那婆蹉。準《本行經》說：「佛初成道，梵天王等請轉法輪，世尊受請，作是思惟：『諸世間中誰先得度？有五仙人昔日與我有大利益，堪能受我初轉法輪。』復作是念：『彼等五仙今在何處？』以凈天眼觀彼五仙在鹿野苑中。爾時世尊即向彼園廣為說法，外道身心悉皆伏滅，所著之服即成三衣，手執缽器，鬚髮自落，經於七日威儀具足，如百夏比丘。乃至為轉四諦法輪，得阿羅漢果。」
迦葉三兄弟等者
【現代漢語翻譯】 現代漢語譯本 利弗（Liva）：『有些出家人合藥、種穀、植樹等，用不清凈的手段來維持生計，這叫做下口食。有些出家人觀察星宿、日月風雨雷電等，用不清凈的手段來維持生計，這叫做仰口食。有些出家人曲意逢迎權貴，到處鉆營，巧言令色，用不清凈的手段來維持生計，這叫做方口食。有些出家人用各種咒術卜算吉兇，用不清凈的手段來維持生計，這叫做維口食。姐姐！我不會墮入這四種不清凈的食物之中，我用清凈的乞食來維持生計。』凈目（Jingmu）因為聽了這些關於清凈法食的說法，歡喜信解，證得了須陀洹（S陀洹）果。像這樣清凈乞食來維持生計，所以叫做乞士。
凈戒：指的是比丘（Biksu）的二百五十條戒律，比丘尼（Biksuni）的五百條戒律，有表受（通過儀式接受），無表持（在內心持守），清凈地持戒叫做凈戒。有一種說法包含五種意義，即增加清凈的生命，破除邪惡。現在因為乞士就是清凈的生命，凈戒就是破除邪惡，所以只說三種。
理和下：梵語僧伽（Samgha），這裡翻譯為眾和合，指的是在道理上和合沒有違背，在事務上和合沒有爭執。
千二下：二、解釋列舉的數字。
佛初成道者：指的是在菩提樹下，示現成就正覺。
憍陳如（Kaundinya）等：還有阿濕鞞（Asvajit）、摩訶男（Mahanama）、婆提（Bhadrika）、婆敷（Vappa）、富那婆蹉（Purna）。根據《本行經》的說法：『佛陀最初成道時，梵天王（Brahma）等請求佛陀轉法輪，世尊接受了請求，心想：『在世間中誰先能夠得度呢？有五位仙人過去曾經對我幫助很大，堪能接受我最初轉的法輪。』又想：『這五位仙人現在在哪裡呢？』用清凈的天眼觀察到這五位仙人在鹿野苑中。當時世尊就前往鹿野苑，為他們廣泛地說法，外道的身心全部都被降伏，所穿的衣服立刻變成了三衣，手中拿著缽器，鬚髮自然脫落，經過七天，威儀具足，如同百夏的比丘。』乃至為他們轉四諦法輪，使他們證得了阿羅漢（Arhat）果。
迦葉（Kasyapa）三兄弟等：
【English Translation】 English version Liva said: 'Some monks compound medicines, plant grains, plant trees, etc., using impure means to make a living, which is called 'lower mouth food'. Some monks observe the stars, sun, moon, wind, rain, thunder, and lightning, etc., using impure means to make a living, which is called 'upward mouth food'. Some monks flatter the powerful, seek connections everywhere, and use clever words to make many requests, using impure means to make a living, which is called 'square mouth food'. Some monks use various spells to predict good and bad fortune, using impure means to make a living, which is called 'dimensional mouth food'. Sister! I will not fall into these four kinds of impure food; I use pure begging to make a living.' Jingmu, upon hearing these teachings about pure Dharma food, rejoiced, believed, and understood, and attained the Srotapanna (S陀洹) path. Living by begging in such a pure way is therefore called a Bhiksu (乞士).
Pure Precepts: Refers to the 250 precepts of a Bhiksu (比丘) and the 500 precepts of a Bhiksuni (比丘尼), having formal acceptance (表受, through ritual acceptance) and non-formal adherence (無表持, internal adherence). Purely upholding the precepts is called pure precepts. Some say it has five meanings, namely, increasing pure life and breaking evil. Now, because a Bhiksu (乞士) is a pure life and pure precepts are breaking evil, only three are mentioned.
Harmony in Principle: The Sanskrit word is Samgha (僧伽), which is translated here as 'harmonious assembly'. It means that there is harmony in principle without contradiction and harmony in affairs without dispute.
Thousand Two Below: Two, explaining the numbers listed.
The Buddha's Initial Enlightenment: Refers to the manifestation of attaining perfect enlightenment under the Bodhi tree.
Kaundinya (憍陳如) and others: Also Asvajit (阿濕鞞), Mahanama (摩訶男), Bhadrika (婆提), Vappa (婆敷), and Purna (富那婆蹉). According to the 'Fundamental Conduct Sutra', 'When the Buddha first attained enlightenment, Brahma (梵天王) and others requested the Buddha to turn the Dharma wheel. The World Honored One accepted the request and thought: 'Who in the world can be liberated first? There were five ascetics who greatly benefited me in the past and are capable of receiving my first turning of the Dharma wheel.' He further thought: 'Where are these five ascetics now?' With his pure heavenly eye, he observed that these five ascetics were in the Deer Park. At that time, the World Honored One went to the Deer Park and extensively taught them the Dharma, and the bodies and minds of the heretics were all subdued. The clothes they wore immediately transformed into the three robes, and they held alms bowls in their hands. Their hair and beards naturally fell off, and after seven days, their demeanor was complete, like Bhiksus (比丘) of a hundred summers.' He then turned the Four Noble Truths for them, enabling them to attain the Arhat (阿羅漢) fruit.
The three Kasyapa (迦葉) brothers and others:
。《智度論》說：「爾時第一優樓頻螺迦葉，在火龍窟為首，教化五百弟子。二那提迦葉，領三百弟子，在象頭山修行。三伽耶迦葉，領二百弟子，在希連河曲。共計千人。皆為世尊之所降伏，求索出家，師徒皆得阿羅漢果。」
舍利弗等者。《智度論》說：「摩伽陀聚落有婆羅門，名檀耶那，而有八子。中有一子，名優婆低沙，即舍利弗也。復有一婆羅門產子名離多，即目連也。是二童子共為親友，于刪阇耶外道所出家。二人同心立其誓願：『若復更得勝是師者，為我等說甘露勝道必相契悟。』爾時世尊有一弟子名曰馬勝，威儀庠序入城乞食，進止有方。舍利弗見已，隨到所止，白言：『仁者！汝是正師？為是弟子？』馬勝言：『別有大師，我是弟子。』又復問言：『汝之大師說何法耶？』答言：『諸法從緣生，諸法從緣滅，如是滅與生，我師如是說。』時舍利弗聞是語已，即於是處遠塵離垢得法眼凈。歸到所止為目連說，亦復如是。二人共相領諸弟子，俱詣佛所求索出家。佛呼善來鬚髮自落，袈裟著體，執持應器，成比丘相，于聲聞眾中，智慧神通各得第一。是二百眷屬，悉得出家即受具戒，乃至得成阿羅漢果。」
耶舍等者。未檢。
此常隨等者。以此諸人先並事外，艱苦累劫一無所證，才
【現代漢語翻譯】 現代漢語譯本：《智度論》中說：『當時，第一位優樓頻螺迦葉（Uruvilva-kasyapa，以木瓜樹為標誌的外道），在火龍窟為首，教化五百弟子。第二位那提迦葉（Nadi-kasyapa，以河流為標誌的外道），帶領三百弟子，在象頭山修行。第三位伽耶迦葉（Gaya-kasyapa，以伽耶城為標誌的外道），帶領二百弟子，在希連河曲。總共一千人。都被世尊所降伏，請求出家，師徒都證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。』
關於舍利弗（Sariputra，智慧第一的佛陀弟子）等人。《智度論》中說：『摩伽陀（Magadha，古印度王國）聚落有個婆羅門（Brahmin，印度教祭司階層）名叫檀耶那（Danyan那），有八個兒子。其中一個兒子，名叫優婆低沙（Upatissa），就是舍利弗。又有一個婆羅門生了個兒子名叫離多（Kolita），就是目連（Maudgalyayana，神通第一的佛陀弟子）。這兩個童子是好朋友，在刪阇耶（Sanjaya，一位外道導師）外道那裡出家。兩人同心立下誓願：『如果有人能勝過我們的老師，為我們說甘露勝道，我們必定互相告知。』當時世尊有一位弟子名叫馬勝（Asvajit，五比丘之一），威儀莊嚴地入城乞食，舉止安詳。舍利弗見到后，跟隨到他所住的地方，問道：『仁者！你是老師？還是弟子？』馬勝回答說：『另有大師，我是弟子。』又問：『你的大師說的是什麼法？』回答說：『諸法從因緣生，諸法從因緣滅，如是滅與生，我的老師是這樣說的。』當時舍利弗聽到這話后，就在那個地方遠離塵垢，得到了法眼凈（Dharma-caksu，證悟佛法的清凈之眼）。回到住處為目連說了，目連也一樣證悟。兩人共同帶領他們的弟子，一起到佛陀那裡請求出家。佛陀說『善來』，他們的頭髮和鬍鬚自然脫落，袈裟穿在身上，手持應器，成為比丘（Bhiksu，出家修行的男眾）的形象，在聲聞眾（Sravaka，聽聞佛法而修行的弟子）中，智慧和神通各自第一。這兩百眷屬，全部出家並受了具足戒（Upasampada，比丘所受的完整戒律），最終都證得了阿羅漢果。』
關於耶舍（Yasa，佛陀早期弟子）等人。未查到。
這些常隨眾等人。這些人先前都信奉外道，歷經艱苦累劫也一無所證，才
【English Translation】 English version: The Mahaprajnaparamita-sastra says: 'At that time, the first Uruvilva-kasyapa (Uruvilva-kasyapa, an ascetic distinguished by a wood-apple tree), leading five hundred disciples, was at the Fire Dragon Cave teaching. The second, Nadi-kasyapa (Nadi-kasyapa, an ascetic distinguished by a river), led three hundred disciples, practicing at Elephant Head Mountain. The third, Gaya-kasyapa (Gaya-kasyapa, an ascetic distinguished by the city of Gaya), led two hundred disciples, at the bend of the Hiran River. Altogether, there were one thousand people. All were subdued by the World Honored One, requesting to leave home, and the teachers and disciples all attained the fruit of Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation).'
Regarding Sariputra (Sariputra, the Buddha's disciple foremost in wisdom) and others. The Mahaprajnaparamita-sastra says: 'In the Magadha (Magadha, an ancient Indian kingdom) village, there was a Brahmin (Brahmin, a priestly caste in Hinduism) named Danyan那, who had eight sons. One of them, named Upatissa, was Sariputra. Another Brahmin had a son named Kolita, who was Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers). These two boys were close friends and left home to follow the non-Buddhist teachings of Sanjaya (Sanjaya, a non-Buddhist teacher). The two of them made a vow together: 'If someone surpasses our teacher and speaks to us of the nectar-like supreme path, we will surely inform each other.' At that time, the World Honored One had a disciple named Asvajit (Asvajit, one of the five first disciples), who entered the city with dignified deportment to beg for food, his movements composed. Sariputra, seeing him, followed him to where he stopped and asked: 'Reverend one! Are you the teacher? Or are you a disciple?' Asvajit replied: 'There is another great teacher; I am a disciple.' He further asked: 'What Dharma (Dharma, the teachings of the Buddha) does your teacher speak?' He replied: 'All dharmas arise from conditions, all dharmas cease from conditions; such is cessation and arising, my teacher speaks thus.' At that time, Sariputra, upon hearing these words, immediately became free from dust and defilement and attained the pure Dharma-eye (Dharma-caksu, the pure eye of enlightenment). Returning to his dwelling, he told Maudgalyayana, and he also attained enlightenment in the same way. The two of them together led their disciples to the Buddha, requesting to leave home. The Buddha said 'Welcome,' and their hair and beards naturally fell off, the kasaya (Kasaya, monastic robe) clothed their bodies, and they held alms bowls, becoming the image of Bhikshus (Bhiksu, a fully ordained Buddhist monk). Among the Sravakas (Sravaka, a disciple who attains enlightenment by hearing the teachings), they were each foremost in wisdom and supernatural powers. These two hundred followers all left home and received the full precepts (Upasampada, the full ordination of a Bhiksu), and ultimately all attained the fruit of Arhat.'
Regarding Yasa (Yasa, an early disciple of the Buddha) and others. Not found.
These constant followers and others. These people had previously all adhered to external paths, enduring hardship for countless kalpas (kalpa, an immense period of time) without attaining anything, and only then
遇見佛便得上果，感佛恩深故常隨也。然具四眾及龍天等，今但顯一隱余。
流通分中，自俱者下。前則標指，約主望眾故言與。此則都結，主眾通論，首末相望，事不異也。
金剛經纂要刊定記卷第二 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
金剛經纂要刊定記卷第三
長水沙門子璇錄
二、發起下二
初、敘意
戒能下。以戒是防非止惡義，定是寂靜不動義，慧是明照揀擇義。但能防非心即不動，心若不動慧乃分明，世出世法無不鑑照。其猶海中欲現萬像必要水清，欲求清水無過水靜，欲得水靜勿令起波，止波如戒，水靜如定，水清如慧，所現萬像如一切法。喻中則水若不起波則水靜，水靜則水清，水清則現萬像。法中則心不起非則心寂，心寂則照知萬法。法上但唯一心，喻上但唯一水。法喻相對義則昭然。故經云：「尸羅不清凈，三昧不現前。」此則戒資定也。《圓覺》云：「一切諸菩薩，無閡清凈慧，皆依禪定生。」此則定發慧也。
疏戒中七節，如疏。
一、化主
俱上九號者。以佛有十號，世尊當第十，故云具上九號。十號者。一如來、二應供、三正遍知、四明行足、五善逝世間解、六無上士、七調御丈夫、八天
【現代漢語翻譯】 現代漢語譯本 遇見佛便能得到好的結果，因為感念佛的恩德深厚，所以常常追隨佛陀。這裡提到了四眾（比丘、比丘尼、優婆塞、優婆夷）以及龍天護法等，現在只顯現一部分，其餘的則隱藏。
在流通分中，從『自俱者下』開始。前面是標明和指引，因為是從主體的角度來看待大眾，所以用『與』字。這裡是總結，主體和大眾一起討論，首尾呼應，事情並沒有什麼不同。
《金剛經纂要刊定記》卷第二 大正藏第 33 冊 No. 1702 《金剛經纂要刊定記》
《金剛經纂要刊定記》卷第三
長水沙門子璇 錄
二、發起下二
初、敘意
『戒能下』。因為戒的含義是防止錯誤和停止惡行，定的含義是寂靜和不動搖，慧的含義是明亮地照耀和選擇。只要能夠防止錯誤，心就能不動搖；心如果不動搖，智慧就能分明，世間法和出世間法沒有不能照見的。這就像海中想要顯現萬象，必須水清澈；想要得到清水，沒有比水靜止更好的方法；想要得到水靜止，不要讓它起波浪，停止波浪就像持戒，水靜止就像禪定，水清澈就像智慧，所顯現的萬象就像一切法。比喻中，如果水不起波浪，那麼水就靜止；水靜止，那麼水就清澈；水清澈，那麼就能顯現萬象。在佛法中，如果心不起錯誤，那麼心就寂靜；心寂靜，那麼就能照知萬法。佛法上只有一個心，比喻上只有一滴水。佛法和比喻相對照，意義就非常明顯了。所以經中說：『尸羅（śīla，戒）不清凈，三昧（samādhi，定）不現前。』這就是戒資助定。《圓覺經》說：『一切諸菩薩，無閡清凈慧，皆依禪定生。』這就是定引發慧。
疏解戒律中的七個環節，就像疏文中說的那樣。
一、化主
『俱上九號者』。因為佛有十號，世尊是第十個，所以說具備上面的九個名號。十號是：一、如來（Tathāgata），二、應供（Arhat），三、正遍知（Samyak-saṃbuddha），四、明行足（Vidyā-caraṇa-saṃpanna），五、善逝世間解（Sugata Lokavid），六、無上士（Anuttara-puruṣa-damya-sārathi），七、調御丈夫（Śāstā deva-manushyāṇām），八、天
【English Translation】 English version Meeting the Buddha leads to good results, and out of deep gratitude for the Buddha's kindness, one constantly follows the Buddha. Here, the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and nāgas (dragons) and devas (gods) are mentioned, but only one is manifested while the others are hidden.
In the distribution section, it starts from 'zi ju zhe xia'. The preceding part is marking and pointing, because it is from the perspective of the main entity looking at the assembly, so the word 'yu' is used. This is a summary, with the main entity and the assembly discussing together, echoing from beginning to end, and the matter is not different.
Diamond Sutra Compilation Notes, Volume 2 Taisho Tripitaka Volume 33 No. 1702 Diamond Sutra Compilation Notes
Diamond Sutra Compilation Notes, Volume 3
Recorded by Śramaṇa Zixuan of Changshui
- Initiating the Discussion, Part 2
First, Explaining the Intention
'Jie neng xia'. Because the meaning of 'jie' (śīla, precepts) is to prevent errors and stop evil deeds, 'ding' (samādhi, concentration) means stillness and immovability, and 'hui' (prajñā, wisdom) means bright illumination and discernment. As long as one can prevent errors, the mind can be unmoving; if the mind is unmoving, wisdom can be clear, and there is nothing in worldly and transcendental dharmas that cannot be illuminated. It is like wanting to manifest myriad images in the sea, the water must be clear; wanting to obtain clear water, there is no better way than for the water to be still; wanting to obtain still water, do not let it create waves, stopping waves is like upholding precepts, still water is like concentration, clear water is like wisdom, and the manifested myriad images are like all dharmas. In the analogy, if the water does not create waves, then the water is still; if the water is still, then the water is clear; if the water is clear, then it can manifest myriad images. In the Dharma, if the mind does not create errors, then the mind is still; if the mind is still, then it can illuminate and know all dharmas. In the Dharma, there is only one mind; in the analogy, there is only one water. The meaning is very clear when the Dharma and the analogy are compared. Therefore, the sutra says: 'If śīla (precepts) is not pure, samādhi (concentration) will not appear.' This is because precepts assist concentration. The Perfect Enlightenment Sutra says: 'All bodhisattvas, with unobstructed pure wisdom, are all born from dhyana (meditative) concentration.' This is because concentration gives rise to wisdom.
The seven sections in explaining the precepts are as in the commentary.
- The Transformer
'Ju shang jiu hao zhe'. Because the Buddha has ten titles, and 'World Honored One' (Bhagavan) is the tenth, it is said to possess the above nine titles. The ten titles are: 1. Tathāgata (如來), 2. Arhat (應供), 3. Samyak-saṃbuddha (正遍知), 4. Vidyā-caraṇa-saṃpanna (明行足), 5. Sugata Lokavid (善逝世間解), 6. Anuttara-puruṣa-damya-sārathi (無上士), 7. Śāstā deva-manushyāṇām (調御丈夫), 8. Deva
人師、九佛、十世尊。
二、化時
當日初分者。謂一日夜十二時總成四分。一初分，即寅卯辰，諸天食時。二中分，即已午未，人法食時。三晡分，即申酉戌，神鬼食時。四夜分，即亥子丑，畜生食時。今言辰時，即初分之後際也。唐週二譯皆言日初分，斯則時勝也。此時則乞求不難，以太早太遲皆難得故。若非時乞食，欲施即無，不施又愧，便成惱他。乞之不得，亡餐又饑，是惱自也。
三、化儀下。謂佛有三衣：一、安陀會，即五條，名下品衣，亦名行道作務儭身等衣。二、郁多羅僧，即七條，名中品衣，亦名入眾說法衣。三、僧伽梨，即九條乃至二十五條，名上品衣，亦名福田衣。制像水田，見生福故。入王城聚落即著此衣，今以入城乞食故著也。
天王缽者，梵語缽多羅，此云應量器。是過去維衛佛缽，入涅槃后，龍王將在宮中供養。釋迦成道，龍王送至海水上，四天王欲取，化為四缽，各得一缽以奉如來。如來受已，重疊四缽在於左手，以右手按合成一缽。此是紺琉璃石缽，持用乞食也。佛出行化，須著衣持缽者，為離苦樂二邊故。諸在家者，好尚錦綺華潔衣服寶器，增長放逸，太著樂邊。出家外道苦行尼干裸形，手捧飯食致招訶丑，太著苦邊。佛處中行故著衣持缽也。
【現代漢語翻譯】 現代漢語譯本 人師（人類的導師）、九佛（過去九位佛）、十世尊（十方世界受人尊敬的佛）。
二、化時
當日初分者。指的是一日一夜十二個時辰總共分成四份。第一初分，就是寅時、卯時、辰時，是諸天神進食的時間。第二中分，就是巳時、午時、未時，是人類依法進食的時間。第三晡分，就是申時、酉時、戌時，是神鬼進食的時間。第四夜分，就是亥時、子時、丑時，是畜生進食的時間。現在說的辰時，就是初分的末尾。唐朝周氏和二氏的譯本都說是日初分，這說明時間很重要。這個時候乞食比較容易，因為太早太晚都不容易得到食物。如果不是在適當的時間乞食，想佈施的人可能沒有食物，想佈施又感到慚愧，這樣就變成了困擾他人。乞討不到食物，錯過飯時又飢餓，這是困擾自己。
三、化儀下。指的是佛有三種衣服：第一、安陀會（Antarvāsa），就是五條衣，稱為下品衣，也稱為行道作務時穿的貼身衣服。第二、郁多羅僧（Uttarāsaṅga），就是七條衣，稱為中品衣，也稱為進入大眾場合說法時穿的衣服。第三、僧伽梨（Saṃghāṭī），就是九條乃至二十五條衣，稱為上品衣，也稱為福田衣。製作佛像如同水田，能使眾生獲得福報。進入王城聚落時就穿這種衣服，現在因為進入城市乞食所以穿這種衣服。
天王缽（Heavenly King's Bowl）者，梵語缽多羅（Pātra），這裡翻譯為應量器（suitable-measure vessel）。這是過去維衛佛（Vipaśyin Buddha）的缽，在維衛佛入涅槃后，龍王（Nāga King）將它放在宮中供養。釋迦牟尼佛（Śākyamuni Buddha）成道后，龍王將缽送到海面上，四大天王（Four Heavenly Kings）想要取走，於是化為四個缽，每個天王各得一個缽來供奉如來。如來接受后，將四個缽重疊放在左手上，用右手按壓合成為一個缽。這是紺琉璃石缽，用來乞食。佛出行教化，需要穿著衣服拿著缽，是爲了遠離苦樂兩種極端。那些在家之人，喜歡華麗的絲綢衣服和珍貴的器物，增長放縱，過於追求享樂。出家的外道苦行者尼干（Nigaṇṭha）裸露身體，用手捧著飯食，招致呵斥和醜陋，過於追求苦行。佛處於中道，所以穿著衣服拿著缽。
【English Translation】 English version Teacher of humanity, Nine Buddhas (nine past Buddhas), Ten World Honored Ones (Buddhas respected in the ten directions).
- Transformation of Time
『The first division of the day』 refers to dividing one day and night, which consists of twelve periods, into four parts. The first division, namely Yin, Mao, and Chen hours, is the time when the gods eat. The second division, namely Si, Wu, and Wei hours, is the time when humans eat according to the Dharma. The third division, namely Shen, You, and Xu hours, is the time when spirits and ghosts eat. The fourth division, namely Hai, Zi, and Chou hours, is the time when animals eat. The Chen hour mentioned here is the end of the first division. The translations by Zhou and others in the Tang Dynasty both mention the first division of the day, which indicates the importance of time. Begging for food at this time is relatively easy because it is difficult to obtain food too early or too late. If one begs for food at an inappropriate time, those who wish to give may not have food, and they may feel ashamed if they cannot give, thus causing trouble to others. If one cannot beg for food and misses the mealtime, one will be hungry, thus causing trouble to oneself.
- Transformation of Demeanor. This refers to the Buddha having three robes: First, the Antarvāsa (inner robe), which is the five-strip robe, also known as the lower-grade robe, or the robe worn for walking, practicing, and working. Second, the Uttarāsaṅga (upper robe), which is the seven-strip robe, also known as the middle-grade robe, or the robe worn for entering the assembly and teaching the Dharma. Third, the Saṃghāṭī (outer robe), which is the nine-strip to twenty-five-strip robe, also known as the upper-grade robe, or the robe of the field of merit. Making Buddha images is like creating a field of water, which enables sentient beings to gain blessings. When entering a royal city or village, one wears this robe, and now one wears this robe because one is entering the city to beg for food.
The Heavenly King's Bowl, in Sanskrit, is Pātra, which is translated here as 『suitable-measure vessel』. This is the bowl of the past Vipaśyin Buddha. After Vipaśyin Buddha entered Nirvana, the Nāga King kept it in his palace for offerings. After Śākyamuni Buddha attained enlightenment, the Nāga King sent the bowl to the surface of the sea. The Four Heavenly Kings wanted to take it, so it transformed into four bowls, and each Heavenly King obtained one bowl to offer to the Tathāgata. After the Tathāgata received them, he stacked the four bowls on his left hand and pressed them together with his right hand to form one bowl. This is a dark blue lapis lazuli bowl, used for begging for food. When the Buddha goes out to teach, he needs to wear robes and carry a bowl in order to stay away from the two extremes of suffering and pleasure. Those who are at home like gorgeous silk clothes and precious objects, which increase indulgence and lead to too much attachment to pleasure. The Nigaṇṭhas (Jains), who are ascetic practitioners of other religions, expose their bodies and hold food in their hands, which invites scolding and ugliness, leading to too much attachment to suffering. The Buddha is in the middle way, so he wears robes and carries a bowl.
四、化處者，園是所住處，國是所化處。之往也。今行化，故出祇園入舍衛也。
處廣等者。準《西域記》，國週六十餘里，內城週二十里，故云處廣。《智度論》云：「居家九億，故曰人多。」
五、化事者。此釋經中乞食兩字。頭陀下。或曰：「佛為教主何須乞食？」故疏釋也。頭陀此云抖擻，抖擻煩惱故。然頭陀有十二種事。謂：常乞食、阿蘭若乃至樹下坐，露地、冢間坐等，今則一也。若行此事獲大功德，佛現斯軌令人效之。頭陀既獲功德，放逸足明尤過。世尊尚自乞食，餘人豈合懈怠，慚恥愧悚自然行之。
同事攝者，則四攝法之一也。
又佛自乞食。準《纓絡經》說有十意：一、止苦故，謂盲得見。二、得樂故，謂一瞻一禮生無量福。三、除慢故，謂眾生見之不生我慢。四、滿缽愿故，富欲施多缽則為空，貧欲施少缽則為滿。五、鬼神供養故。六、障閡者見佛故，老病貧賤悉皆得見佛也。七、示天王所獻缽故。八、作軌模故。九、絕誹謗故。十、令弟子不畜八不凈物故。有此十意故自乞食。
纓絡女下。通難。前引經難。今所下。釋通。《凈名》下。但證上乞食不食之義。
六、化等者，此釋經中於其城中次第乞已也。
內證平等者。如理見故。
【現代漢語翻譯】 現代漢語譯本 四、關於『化處』（huà chù，教化的地方）的解釋：『園』（yuán）指的是佛陀居住的地方，『國』（guó）指的是被教化的地方。佛陀之前住在祇園（Qíyuán），現在爲了教化，所以離開祇園進入舍衛城（Shèwèi chéng）。
『處廣等』（chù guǎng děng，地方廣闊等）的解釋：根據《西域記》（Xīyù jì）記載，這個國家周長六十餘里，內城周長二十里，所以說地方廣闊。《智度論》（Zhìdù lùn）說：『居家九億』，所以說人很多。
五、關於『化事』（huà shì，教化的事情）的解釋：這裡解釋經文中的『乞食』（qǐshí）兩個字。『頭陀』（Tóutuó）以下的內容，或許有人會問：『佛是教主，為什麼需要乞食？』所以疏文解釋這個問題。『頭陀』翻譯成現代漢語是『抖擻』（dǒusǒu），意思是抖擻掉煩惱。然而，頭陀有十二種修行方式，包括：常乞食、住在阿蘭若（Ālányě，寂靜處），乃至樹下坐、露地、冢間坐等，現在佛陀所做的是其中一種。如果實行這些修行方式，可以獲得巨大的功德，佛陀展現這種行為，是爲了讓人效仿。頭陀已經可以獲得功德，放逸的過失就更加明顯。世尊（Shìzūn）尚且親自乞食，其他人怎麼可以懈怠呢？應該感到慚愧和恐懼，自然就會去實行。
『同事攝』（tóngshì shè）指的是四攝法（sì shè fǎ）之一。
另外，佛陀親自乞食，根據《纓絡經》（Yīngluò jīng）的說法，有十個原因：一、止息痛苦，例如盲人得以看見。二、獲得快樂，例如一瞻一禮可以產生無量的福報。三、去除傲慢，例如眾生見到佛陀不會生起我慢。四、滿足缽的願望，富人想要佈施很多，缽卻是空的；窮人想要佈施很少，缽卻是滿的。五、鬼神供養。六、有障礙的人可以見到佛陀，例如年老、生病、貧窮、卑賤的人都可以見到佛陀。七、展示天王所獻的缽。八、作為行為的榜樣。九、杜絕誹謗。十、讓弟子不持有八種不凈之物。因為這十個原因，所以佛陀親自乞食。
『纓絡女』（Yīngluò nǚ）以下的內容，是通用的提問。前面引用經文來提問，『今所』（jīn suǒ）以下的內容，是解釋和疏通。《凈名》（Jìngmíng）以下的內容，只是爲了證明上面乞食和不食的含義。
六、關於『化等』（huà děng，教化等）的解釋，這裡解釋經文中的『于其城中次第乞已』（yú qí chéng zhōng cìdì qǐ yǐ，在城中依次乞食完畢）。
『內證平等』（nèi zhèng píngděng）的解釋：如實地見到真理的緣故。
【English Translation】 English version IV. Regarding 『Places of Transformation』 (huà chù): 『Gardens』 (yuán) refer to the places where the Buddha resides, and 『Countries』 (guó) refer to the places that are being transformed. Previously, the Buddha resided in Jetavana (Qíyuán). Now, for the sake of transformation, he leaves Jetavana and enters Shravasti (Shèwèi chéng).
Regarding 『Places are Vast, etc.』 (chù guǎng děng): According to the Records of the Western Regions (Xīyù jì), the country is over sixty li in circumference, and the inner city is twenty li in circumference, hence the saying that the place is vast. The Mahaprajnaparamita Shastra (Zhìdù lùn) says: 『Nine hundred million households reside there,』 hence the saying that there are many people.
V. Regarding 『Matters of Transformation』 (huà shì): This explains the two words 『begging for food』 (qǐshí) in the sutra. Regarding 『Ascetic Practices』 (Tóutuó) and what follows, some may ask: 『The Buddha is the teaching master, why does he need to beg for food?』 Therefore, the commentary explains this question. 『Ascetic Practices』 (Tóutuó) translates to 『shaking off』 (dǒusǒu), meaning shaking off afflictions. However, there are twelve kinds of ascetic practices, including: always begging for food, residing in Aranya (Ālányě, quiet places), and even sitting under trees, in open spaces, or among tombs, etc. What the Buddha is doing now is one of these. If one practices these ascetic practices, one can obtain great merit. The Buddha demonstrates this behavior in order to have people emulate it. Since ascetic practices can already obtain merit, the fault of indulgence is even more obvious. Even the World Honored One (Shìzūn) personally begs for food, how can others be lazy? They should feel ashamed and fearful, and naturally practice it.
『Embracing through Shared Activities』 (tóngshì shè) refers to one of the Four Embracing Dharmas (sì shè fǎ).
Furthermore, the Buddha personally begs for food. According to the Garland Sutra (Yīngluò jīng), there are ten reasons: 1. To stop suffering, such as the blind being able to see. 2. To obtain happiness, such as one glance and one bow generating immeasurable blessings. 3. To remove arrogance, such as sentient beings not giving rise to pride when they see the Buddha. 4. To fulfill the wish of the bowl, the rich want to give a lot, but the bowl is empty; the poor want to give a little, but the bowl is full. 5. Offerings from ghosts and spirits. 6. Those with obstacles can see the Buddha, such as the old, sick, poor, and lowly can all see the Buddha. 7. To show the bowl offered by the heavenly king. 8. To serve as a model of behavior. 9. To prevent slander. 10. To prevent disciples from possessing the eight impure things. Because of these ten reasons, the Buddha personally begs for food.
Regarding 『Garland Woman』 (Yīngluò nǚ) and what follows, it is a common question. The previous quotes from the sutra raise the question. 『Now』 (jīn suǒ) and what follows is the explanation and clarification. 『Vimalakirti』 (Jìngmíng) and what follows is only to prove the meaning of begging for food and not eating above.
VI. Regarding 『Transformation, etc.』 (huà děng), this explains the phrase 『having begged for food in the city in order』 (yú qí chéng zhōng cìdì qǐ yǐ) in the sutra.
The explanation of 『Innerly Witnessing Equality』 (nèi zhèng píngděng): Because of seeing the truth as it is.
心離貪慢等者。不貪富好，不慢貧拙，平等修乞，故云慈無偏利也。
表威德等者。謂佛制小乘律，不許入惡象家，恐彼損害，不許入淫女沽酒家，恐生染心。佛入者表威德勝也。
息凡夫等者。謂恐憎此愛彼故。
破一乘分別者。謂迦葉舍富從貧乞，意令生福。須菩提舍貧從富乞，不欲惱他云云。二人所見互有是非，如來異此，是非一貫也。然上五中，初、大智、二、大悲、三、顯德、四、息凡、五、破小。
七、化終。然已等者。和會字之句義也。今讀則從文，釋則從義。
若廣下。權加數字，顯文義兼暢也。飯即吃也。《論語》云「飯疏食。」
佛苦下。通伏難。應先難云：「前引《纓絡女經》言不食，今經何以言食？」故此釋也。有說：「食慾至口，有威德天在側，隱形接至他方施作佛事，斯則示現而食，非真食也。」由是彼此皆不相違。
寶云下。顯齋儀也。此四事中，前二云擬、后二不云者，以梵行貧病來則與之，不來自食，后二不然，故不云耳。《十二頭陀經》除梵行者，以自乞故，故不分之。
疏定者。于中三節，如疏云云。
疏並資緣者。此釋經中收衣缽也。飯食兩字如前所解。訖了畢也。須並資緣者。以修定時具於五緣。謂：閑居靜處
【現代漢語翻譯】 現代漢語譯本：心不被貪婪和傲慢等情緒所左右。不貪圖富裕美好，不輕慢貧窮笨拙，平等地向所有人乞食，所以說是慈悲沒有偏頗的利益。 表明佛的威德等含義。佛制定小乘戒律，不允許進入兇惡的象群家，是害怕受到傷害；不允許進入**沽酒家，是害怕產生染著之心。佛進入這些地方，表明佛的威德殊勝。 止息凡夫的分別心等含義。是害怕（凡夫）憎恨這個而喜愛那個的緣故。 破除小乘的分別見。比如迦葉（Kasyapa，佛陀十大弟子之一）捨棄富人而向窮人乞食，是想讓窮人生福；須菩提（Subhuti，佛陀十大弟子之一）捨棄窮人而向富人乞食，是不想打擾他們等等。二人所見互相有對錯，如來（Tathagata，佛的稱號之一）與此不同，對與錯是一貫的。然而以上五種含義中，第一是（體現）大智慧，第二是（體現）大慈悲，第三是顯揚功德，第四是止息凡夫心，第五是破除小乘分別。 第七，教化完畢。『然已』等，是調和字句的含義。現在讀誦就按照文字，解釋就按照義理。 如果廣泛地（解釋），權且加上數字，使文字和義理都通暢。『飯』就是『吃』。《論語》說：『吃粗糧。』 佛（示現）苦行等，是總的回答疑問。應該先提出疑問：『前面引用《纓絡女經》說不吃，現在這部經為什麼說吃？』所以這樣解釋。有一種說法：『食物將要到口的時候，有威德天在旁邊，隱去身形接到其他地方去施作佛事，這只是示現而吃，不是真的吃。』因此彼此都不相違背。 寶云（Ratnamegha，經名）等，是顯示齋戒的儀軌。這四件事中，前兩件說『擬』，后兩件不說『擬』，是因為梵行（Brahmacarya，清凈的行為）和貧病的人來了就給他們，不來就不自己吃；后兩件不是這樣，所以不說『擬』。《十二頭陀經》（Dvadasanga，佛教的苦行法）除去梵行的人，是因為自己乞食的緣故，所以不分開（說）。 疏中確定的。其中有三節，如疏中所說。 疏中包括資生之緣。這是解釋經文中收衣缽（Kasaya，佛教僧侶的服裝）的意思。『飯食』兩個字如前面所解釋的。『訖』是完畢的意思。必須包括資生之緣，是因為修定時要具備五種因緣。就是：閑居靜處
【English Translation】 English version: The mind is not swayed by greed, arrogance, and other emotions. It does not crave wealth and beauty, nor does it belittle poverty and clumsiness. It begs equally from everyone, so it is said that compassion has no biased benefit. It signifies the Buddha's (Buddha, enlightened one) majesty and virtue, etc. The Buddha established the Hinayana (Hinayana, 'the small vehicle' or 'the inferior vehicle') precepts, not allowing entry into the homes of fierce elephants, fearing harm; not allowing entry into wine-selling homes, fearing the arising of defiled thoughts. The Buddha entering these places signifies the Buddha's superior majesty and virtue. It pacifies the minds of ordinary people, etc. It is because of the fear of (ordinary people) hating this and loving that. It breaks the distinctions of the Sravakayana (Sravakayana, the vehicle of the disciples). For example, Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) abandoned begging from the rich and begged from the poor, intending to generate blessings for the poor; Subhuti (Subhuti, one of the ten great disciples of the Buddha) abandoned begging from the poor and begged from the rich, not wanting to bother them, etc. The views of the two were mutually right and wrong. The Tathagata (Tathagata, 'one who has thus gone' or 'one who has thus come', an epithet of the Buddha) is different from this; right and wrong are consistent. However, among the above five meanings, the first is (manifesting) great wisdom, the second is (manifesting) great compassion, the third is revealing virtue, the fourth is pacifying the minds of ordinary people, and the fifth is breaking the distinctions of the Sravakayana. Seventh, the teaching is completed. 'Ran yi' etc., is harmonizing the meaning of the words and phrases. Now, reading is according to the text, and explanation is according to the meaning. If (explained) extensively, temporarily add numbers to make the text and meaning both clear. 'Fan' means 'to eat'. The Analects (Analects, a collection of sayings and ideas attributed to the Chinese philosopher Confucius) says: 'Eat coarse food.' The Buddha (demonstrating) ascetic practices, etc., is a general answer to the question. The question should be raised first: 'The Ingluo Woman Sutra (a sutra name) quoted earlier says not to eat, so why does this sutra say to eat?' Therefore, this is the explanation. One explanation is: 'When the food is about to reach the mouth, there is a majestic and virtuous deva (Deva, a deity) beside, concealing his form and taking it to other places to perform Buddha-work. This is only a demonstration of eating, not real eating.' Therefore, they do not contradict each other. Ratnamegha (Ratnamegha, a sutra name), etc., is showing the rules of fasting. Among these four things, the first two say 'intend', and the last two do not say 'intend', because if those practicing Brahmacarya (Brahmacarya, pure conduct) and the poor and sick come, they are given to them; if they do not come, they do not eat themselves; the last two are not like this, so they do not say 'intend'. The Twelve Ascetic Practices Sutra (Dvadasanga, twelve ascetic practices in Buddhism) excludes those practicing Brahmacarya, because they beg for themselves, so they are not separated (in the explanation). Determined in the commentary. There are three sections in it, as the commentary says. The commentary includes the means of livelihood. This is explaining the meaning of collecting robes (Kasaya, the robes of Buddhist monks) in the sutra. The two words 'fan shi' (food) are as explained earlier. 'Qi' means finished. It is necessary to include the means of livelihood because cultivating samadhi (Samadhi, a state of meditative consciousness) requires five conditions. That is: living in a secluded and quiet place.
、息諸緣務等。佛雖至聖諸習都無，實于衣缽不生勞慮，若不併除，後人倣傚無由得定。以佛是教主，凡有所作人皆效學，故云示現為后軌也。
疏凈身業等者。此釋經中洗足已三字。
阿含下。牒難也。又如佛三十二相中有面板塵不染相，今何用洗耶？
示現下。釋通也。此有三意。一、順世故，夫人外歸必恐塵染，故須洗足，佛順亦爾也。二、表法故，洗去煩惱垢染，顯得清凈法身也。三、為后軌者，如資緣說。
疏正入定者。此釋經中敷座而坐也。沉掉等者。沈謂昏沉，能引睡眠障定增故。掉謂掉舉，任運攀緣能引散亂亦障定心。又於四儀中，以臥則昏沉，行則掉舉，住則疲倦，唯坐為勝，故不沉掉。然昏沉掉舉，蓋是凡夫，若據如來的無此事，今垂軌則蓋為後人。或曰：「經中但言敷座，焉知入定耶？」故次釋云魏譯等則知入定也。
如常敷座等者。謂如來每會說般若，皆自敷座具，為般若出生諸佛即是佛母，表敬般若，故自敷座。已說八會，此當第九，儀軌不易故曰如常。趺謂足背，加謂以一足壓一足，結即兩足不散表吉祥。故《智論》云：「見畫加趺坐，魔王尚驚懼，何況入道人，端身不傾動。」又為正觀五種因緣，是故結加趺坐。一、由身攝斂速發輕安，最為勝故。二
【現代漢語翻譯】 現代漢語譯本：息滅各種俗務等等。佛陀雖然是至聖之人，一切習氣都已斷除，實際上對於衣食住行這些事情不會產生任何憂慮，如果佛陀不一併去除這些行為，後人效仿就無法得到禪定。因為佛陀是教主，凡是他所做的事情人們都會效仿學習，所以說是爲了給後人做示範。
疏解『凈身業等』。這是解釋經文中的『洗足已』三個字。
《阿含經》下。這是提出疑問。又如佛陀三十二相中有面板不染塵埃的相，現在為什麼還要洗腳呢？
『示現』下。這是解釋並融會貫通。這裡有三層意思。一、順應世俗，因為人們從外面回來，必定擔心沾染塵埃，所以需要洗腳，佛陀順應世俗也是如此。二、表法，洗去煩惱垢染，顯現清凈法身。三、爲了給後人做示範，如資緣所說。
疏解『正入定者』。這是解釋經文中的『敷座而坐』。『沉掉等』，『沉』指的是昏沉，能夠引發睡眠，障礙禪定增長。『掉』指的是掉舉，任由心識攀緣外境，能夠引發散亂，也障礙禪定。在行、住、坐、臥四種姿勢中，臥容易昏沉，行容易掉舉，站立容易疲倦，只有坐最為殊勝，所以不會昏沉掉舉。然而昏沉和掉舉，是凡夫才有的，如果按照如來的境界，是沒有這些事情的，現在垂示軌則，是爲了後人。或者有人會問：『經文中只說了敷座，怎麼知道是入定呢？』所以接下來解釋說魏譯等，就知道是入定了。
『如常敷座等』，指的是如來每次宣講般若，都會親自敷設座位，因為般若能生出諸佛，是諸佛之母，爲了表示對般若的尊敬，所以親自敷座。已經說了八次般若法會，這次是第九次，儀軌沒有改變，所以說是『如常』。『趺』指的是腳背，『加』指的是用一隻腳壓在另一隻腳上，『結』指的是兩隻腳不分開，表示吉祥。《智度論》中說：『見到畫像上的人結跏趺坐，魔王都會感到驚懼，更何況是入道之人，端正身體，不傾斜動搖。』 結跏趺坐也是爲了正確地觀察五種因緣，所以結跏趺坐。一、由於身體攝斂，能夠迅速地生起輕安，最為殊勝。二
【English Translation】 English version: Ceasing all worldly affairs, etc. Although the Buddha is a perfectly enlightened being who has eliminated all habits, he does not actually have any worries about clothing, food, shelter, or transportation. If he did not eliminate these actions, later generations would not be able to attain samadhi by imitating him. Because the Buddha is the teaching master, people will imitate and learn from everything he does, so it is said that he is demonstrating a model for later generations.
Commentary on 'purifying bodily karma, etc.' This explains the three words 'having washed his feet' in the sutra.
Below, from the Agama Sutra. This is raising a question. Furthermore, one of the thirty-two marks of the Buddha is that his skin is not stained by dust. Why does he need to wash his feet now?
Below, 'demonstration'. This is an explanation and synthesis. There are three meanings here. First, to accord with worldly customs, because people returning from outside are certainly concerned about being stained by dust, so they need to wash their feet. The Buddha accords with worldly customs in the same way. Second, to represent the Dharma, washing away the defilements of afflictions and revealing the pure Dharma body. Third, to serve as a model for later generations, as explained in the commentary on the conditions.
Commentary on 'entering into samadhi'. This explains 'spread out a seat and sat down' in the sutra. 'Torpor and agitation, etc.' 'Torpor' refers to drowsiness, which can induce sleep and obstruct the increase of samadhi. 'Agitation' refers to restlessness, allowing the mind to cling to external objects, which can induce distraction and also obstruct the mind of samadhi. Among the four postures of walking, standing, sitting, and lying down, lying down is prone to torpor, walking is prone to agitation, and standing is prone to fatigue. Only sitting is the most excellent, so there is no torpor or agitation. However, torpor and agitation are only for ordinary people. According to the realm of the Tathagata, there are no such things. Now, demonstrating the rules is for later generations. Or someone may ask: 'The sutra only says 'spread out a seat', how do we know it is entering samadhi?' Therefore, the next explanation says that the Wei translation, etc., knows that it is entering samadhi.
'As usual, spreading out a seat, etc.' refers to the fact that every time the Tathagata expounds Prajna, he personally spreads out the seat, because Prajna gives birth to all Buddhas, and is the mother of all Buddhas. To show respect for Prajna, he personally spreads out the seat. Eight Prajna assemblies have already been spoken, and this is the ninth. The ritual has not changed, so it is said 'as usual'. 'Padmasana' refers to the back of the foot, 'adding' refers to placing one foot on top of the other, 'binding' refers to the two feet not separating, representing auspiciousness. Therefore, the Mahaprajnaparamita-sastra says: 'Seeing a painting of someone sitting in the lotus position, even the demon king is frightened, let alone a person who has entered the path, with an upright body that does not tilt or move.' Sitting in the lotus position is also for correctly observing the five causes and conditions, so one sits in the lotus position. First, because the body is gathered, it can quickly generate lightness and ease, which is the most excellent. Second,
、由此宴坐能經時久，不令身速疲極故。三、由此宴坐是不共法，外道他論皆無有故。四、由此宴坐形相端嚴，令他見已極敬信故。五、由此宴坐佛佛弟子共所開許，一切賢聖所稱讚故。正觀五種因緣，是故應當結加趺坐。
端身住者，不低不昂、不左右傾側也。
正念者，如理而念名為正念。念即念慧，謂離沉掉有無等。不動謂不動于正念也。
唐譯下。亦證同上義。
正愿者即正念也。若別說者愿是希欲，謂希欲住對面念。念是所愿也。然在定前異，此則非正愿也。住對面念者。面即是喻，念即是法，住對兩字通於法喻。今法喻之中各闕一事，謂法闕所照理，喻闕能照鏡，鏡對面住面則自彰，唸對理住理則自現。法喻闕者文影略故。或可不爾，但理觀分明，如面目睹現量，即水喻亦得。
無著下。顯入定意。先牒難，並緣入定，意在於何？
於此下。釋通。於此者論云於法也。能覺者定通，能說者說通也。意云定通方得說通，以散心說法不能如實，從定發言必有當也。故下文云：云何為人演說不取于相如如不動？諸經之中每欲說法皆先入定，意皆如此云云。斯亦示現為后軌也。若準如來，言念何失，是故論云顯示等也。
疏然大下。二、通前表法釋二
初、約
【現代漢語翻譯】 現代漢語譯本： 由此宴坐能長時間持續，不會使身體很快疲憊。二、由此宴坐是不共法（bù gòng fǎ），外道和其他理論都沒有。三、由此宴坐能使形貌端正莊嚴，使他人見了之後非常敬重信服。四、由此宴坐是諸佛和佛弟子共同認可，一切賢聖所稱讚的。正確觀察這五種因緣，所以應當結跏趺坐（jié jiā fū zuò）。 端身而住，就是不低頭不仰頭，不向左右傾斜。 正念，就是如理作意而念，稱為正念。念即是念慧，指遠離昏沉掉舉、有無等偏頗。不動，指不為其他所動，安住于正念。 唐譯（táng yì）的解釋也證明了上述的意義。 正愿，也就是正念。如果分別來說，愿是希望和欲求，指希望安住于對面之念。念是所愿的內容。然而在入定之前有所不同，此時則不是正愿。安住于對面之念，面是一種比喻，念是法，『住對』二字貫通法和比喻。現在法和比喻之中各自缺少一部分，法缺少所照之理，比喻缺少能照之鏡，鏡子對面而立，面容自然顯現；念安住于理，真理自然顯現。法和比喻的缺失是因為文辭簡略的緣故。或者並非如此，只是理觀分明，如同親眼所見，即用水作比喻也可以。 無著（Wú zhuó）的解釋如下，顯示入定的意義。先提出疑問，並說明入定的因緣，入定的意義在於什麼？ 對此進行解釋說明。『於此』，論中說『於法』。『能覺』指禪定通達，『能說』指說法通達。意思是說，禪定通達才能說法通達，因為散亂的心說法不能如實，從禪定中發出的言語必定恰當。所以下文說：『如何為人演說不取于相如如不動？』諸經之中每次想要說法都先入定，意義都在於此。這也是一種示現，為後人做榜樣。如果按照如來的標準，言和念有什麼缺失呢？所以論中說『顯示』等等。 疏文說『然大』，第二，貫通前文，以表法來解釋。 首先，約...
【English Translation】 English version: Firstly, by sitting in meditation in this way, one can endure for a long time without the body becoming quickly exhausted. Secondly, this sitting in meditation is a unique Dharma (bù gòng fǎ), not found in other heretical paths or theories. Thirdly, this sitting in meditation makes one's appearance dignified and solemn, causing others to have great respect and faith upon seeing it. Fourthly, this sitting in meditation is jointly approved by all Buddhas and their disciples, and praised by all virtuous and noble beings. By correctly observing these five causes and conditions, one should therefore sit in the lotus position (jié jiā fū zuò). To abide with an upright body means not bowing the head, not raising the head, and not leaning to the left or right. 'Right mindfulness' means to contemplate in accordance with the truth, which is called right mindfulness. Mindfulness is mindfulness-wisdom, referring to being free from dullness, agitation, existence, non-existence, and other biases. 'Immovable' means not being moved from right mindfulness. The Tang translation (táng yì) also proves the meaning above. 'Right aspiration' is the same as right mindfulness. If explained separately, aspiration is hope and desire, referring to the hope of abiding in the mindfulness of the opposite. Mindfulness is the content of what is aspired to. However, it is different before entering samadhi; at this time, it is not right aspiration. Abiding in the mindfulness of the opposite, 'face' is a metaphor, and 'mindfulness' is the Dharma. The words 'abiding opposite' connect both the Dharma and the metaphor. Now, the Dharma and the metaphor each lack a part. The Dharma lacks the principle to be illuminated, and the metaphor lacks the mirror that can illuminate. When a mirror stands opposite, the face naturally appears; when mindfulness abides in the principle, the truth naturally manifests. The lack in the Dharma and the metaphor is because the text is concise. Or perhaps it is not so, but the contemplation of the principle is clear, as if seen with one's own eyes, so the analogy of water can also be used. Wu Zhuo's (Wú zhuó) explanation below reveals the meaning of entering samadhi. First, raise the question and explain the causes and conditions for entering samadhi. What is the meaning of entering samadhi? Explain and clarify this. 'Here', the treatise says 'in the Dharma'. 'Able to awaken' refers to the attainment of samadhi, and 'able to speak' refers to the attainment of eloquence. It means that only when samadhi is attained can eloquence be attained, because speaking with a distracted mind cannot be truthful. Words spoken from samadhi must be appropriate. Therefore, the following text says: 'How can one preach to others without grasping at appearances and remaining unmoving?' In all the sutras, whenever one wants to preach, one first enters samadhi, and the meaning is all in this. This is also a demonstration, setting an example for later generations. If according to the standard of the Tathagata, what is lacking in speech and thought? Therefore, the treatise says 'display' and so on. The commentary says 'Ran Da', secondly, connecting the previous text to explain through Dharma representation. Firstly, regarding...
大云廣辨三
初、標
大聖即佛，體周法界曰大，智鑒無昧曰聖。
現跡者。所現之化跡也。所表者，諸佛所為必不率爾，皆以事相表內身心。如說《如來藏經》舉身放光，光中現華，華萎見佛。遂阿難問佛，佛為說之。如《華嚴》中說：「佛菩薩說天說雲鬚彌山大海等」，皆有所表。斯皆事相為能表，法為所表，以不徒然，故云必也。
疏表本覺下。二、釋二
初、表通序
本覺佛對化佛說：五蘊都對舍衛國，化身佛在舍衛國，表本覺佛在五蘊城。城中既人物相兼，蘊內亦色心具足。覺魔等對戰勝也。梵音魔羅此云殺者，能殺行人慧命故也。然有四種：一、天魔，即欲界主，二、煩惱魔，三、陰魔，四、死魔。今言覺空者，如《心經》云：「照見五蘊皆空，無無明，乃至亦無老死盡」也。照五蘊空即破陰魔，無無明盡破煩惱魔，乃至無老死即破死魔。余出世法尚空，況天魔耶。
照心識具德者，對給孤獨也。上迷本覺之父曰孤，下隱妙用之子曰獨。今照性本具塵沙功德無所乏少，即給孤獨也。求法等，對比丘乞士義也。外則乞食養命，內則求法資神。
覺心下。二、表別序
覺心等者，對入舍衛大城也。應云：覺心既發寧棄塵勞，如來出世寧棄群品。將欲
【現代漢語翻譯】 現代漢語譯本
大云廣辨三
一、標
大聖即佛（Buddha），其本體周遍法界稱為『大』，其智慧明鑑沒有絲毫迷惑稱為『聖』。
『現跡者』，是指所顯現的化跡。『所表者』，諸佛所作所為必定不是隨意而為，都是以事相來表述內在的身心。例如，《如來藏經》中說，佛舉身放光，光中顯現蓮花，蓮花凋謝后顯現佛。於是阿難（Ananda）問佛，佛為他解說。又如《華嚴經》（Avatamsaka Sutra）中說：『佛菩薩說天、說云、須彌山（Mount Sumeru）、大海等』，都是有所表述的。這些都是以事相作為能表，以法作為所表，不是徒然的，所以說必定有所表述。
『疏表本覺下』。二、釋二
一、表通序
本覺佛（original Buddha）對化佛（manifestation Buddha）說：五蘊（skandhas）都對應舍衛國（Sravasti），化身佛在舍衛國，表示本覺佛在五蘊之城。城中既有人物，五蘊內也色心具足。覺魔等對戰勝也。梵語『魔羅』（Mara），此云『殺者』，能殺修行人的慧命。然而有四種魔：一、天魔（deva-Mara），即欲界之主；二、煩惱魔（klesha-Mara）；三、陰魔（skandha-Mara）；四、死魔（mrtyu-Mara）。現在說『覺空』，如《心經》（Heart Sutra）所說：『照見五蘊皆空，無無明，乃至亦無老死盡』。照見五蘊空即破陰魔，無無明盡破煩惱魔，乃至無老死即破死魔。超出世間之法尚且是空，何況天魔呢？
照心識具德者，對應給孤獨（Anathapindika）。上面迷惑本覺之父稱為『孤』，下面隱沒妙用之子稱為『獨』。現在照見自性本具如塵沙般眾多的功德，沒有絲毫欠缺，就是給孤獨。 求法等，對比丘（bhiksu）乞士的意義。外在乞食養命，內在求法滋養精神。
『覺心下』。二、表別序
覺心等，對應進入舍衛大城。應該說：覺心既然發起，怎能捨棄塵世的辛勞；如來出世，怎能捨棄眾生。
【English Translation】 English version
The Great Cloud Profound Elucidation Three
First, the Designation
The Great Sage is the Buddha, whose essence pervades the Dharma realm is called 'Great,' and whose wisdom is clear and without delusion is called 'Sage.'
'Manifested Traces' refers to the manifested traces. 'What is Represented' means that the actions of all Buddhas are never arbitrary; they all use phenomena to represent the inner body and mind. For example, in the Tathagatagarbha Sutra, it is said that the Buddha emits light from his body, and a lotus flower appears in the light, and when the lotus withers, the Buddha appears. Thereupon, Ananda asked the Buddha, and the Buddha explained it to him. Similarly, in the Avatamsaka Sutra, it is said: 'The Buddhas and Bodhisattvas speak of the heavens, clouds, Mount Sumeru, the great ocean, etc.,' all of which have representations. These all use phenomena as the representer and the Dharma as the represented, not without purpose, so it is said that there must be a representation.
'Elucidating and Representing the Original Enlightenment below.' Second, Explanation in Two Parts
First, General Preface of Representation
The Original Buddha speaks to the Manifestation Buddha: the five skandhas all correspond to Sravasti; the Manifestation Buddha is in Sravasti, representing the Original Buddha in the city of the five skandhas. Since there are both people and things in the city, the five skandhas also fully possess both form and mind. 'Enlightenment and Mara, etc.,' correspond to overcoming. The Sanskrit word 'Mara' means 'killer,' which can kill the wisdom-life of practitioners. However, there are four types of Mara: 1. Deva-Mara, the lord of the desire realm; 2. Klesha-Mara; 3. Skandha-Mara; 4. Mrtyu-Mara. Now, speaking of 'enlightening emptiness,' as the Heart Sutra says: 'Illuminatingly perceiving that the five skandhas are all empty, there is no ignorance, and even no ending of old age and death.' Illuminatingly perceiving the emptiness of the five skandhas breaks the Skandha-Mara; the ending of no ignorance breaks the Klesha-Mara; and even no old age and death breaks the Mrtyu-Mara. Even the Dharma that transcends the world is empty, so what about the Deva-Mara?
Illuminatingly perceiving that the mind and consciousness possess virtues corresponds to Anathapindika. Above, being deluded about the father of Original Enlightenment is called 'orphan'; below, concealing the son of wondrous function is called 'alone.' Now, illuminatingly perceiving that the nature inherently possesses virtues as numerous as dust particles, without any lack, is Anathapindika. Seeking the Dharma, etc., corresponds to the meaning of a bhiksu mendicant. Outwardly, begging for food to nourish life; inwardly, seeking the Dharma to nourish the spirit.
'Enlightening the Mind below.' Second, Specific Preface of Representation
Enlightening the mind, etc., corresponds to entering the great city of Sravasti. It should be said: Since the mind of enlightenment has arisen, how can one abandon the toils of the world; since the Tathagata has appeared in the world, how can one abandon sentient beings.
遍觀遂入識藏，將欲教化遂入王城。離城邑而教化誰人，離心識而觀察何事。
心心數法等者，對於其城中次第乞已也。乞食不揀貧之與富，觀察豈擇心所心王。
即妄下二句，對乞得食也。外化人而得食，內觀法而生喜。
法喜下二句，對還至本處飯食也。食能資身、法能益心也。思惟假緣對著衣持缽，忘緣符真對收衣缽也。乞食既須衣缽，思惟要假因緣，入定既並資緣，契理須忘念慮。
觀照下二句，對洗足也。若欲安坐必須洗去足塵，若欲還源必須拂除心念。
返本下二句，對敷座而坐也。法空即敷座，心寂即而坐，敷座方堪人坐，法空心始得寂。
心寂下二句，對正宗法也。謂安坐始能說經，心寂方彰妙慧也。
疏欲談下。三、結也。
資聖下。二、引資聖略明。即道液法師疏也。今摘而用之，文不全取。于中二
一、正明
身有二者，通論生佛也，偽者色身、真即法身。
五蘊等者。謂衣以外覆、食以內資，生則雖因父母，存即須假衣食。
法身等者。謂非生因之所生，但了因之所了。由是色身以食為命，法身以慧為命。保偽謂執妄合塵，遺真謂迷理背覺。此皆倒也。養真謂悟理合覺，棄偽謂達妄背塵也。
群生下。牒
【現代漢語翻譯】 現代漢語譯本：普遍地觀察一切之後，就進入了識藏（Alaya-vijñāna，阿賴耶識，儲存一切經驗的倉庫），將要教化眾生，就進入王城。離開城邑要教化誰呢？離開心識又要觀察什麼呢？
『心心數法等者』，對應于在城中次第乞食。乞食不選擇貧窮或富裕的人家，觀察難道會選擇心所（Caitasika，伴隨心識生起的心理活動）和心王（Citta，心識的主體）嗎？
『即妄下二句』，對應于乞食而獲得食物。向外化緣而獲得食物，向內觀察法則而產生喜悅。
『法喜下二句』，對應于回到住處吃飯。食物能夠滋養身體，佛法能夠增益心靈。思惟假借因緣對應于穿著衣服、拿著缽；忘卻因緣符合真如自性對應于收起衣服和缽。乞食既然需要衣服和缽，思惟就需要假借因緣，入定既然並用資助的因緣，契合真理就需要忘卻念慮。
『觀照下二句』，對應于洗腳。如果想要安穩地坐下，必須洗去腳上的塵土；如果想要返回本源，必須拂除心中的雜念。
『返本下二句』，對應于鋪設座位而坐下。法空（Śūnyatā，空性）就是鋪設座位，心寂（Citta-viveka，心的寂靜）就是坐下，鋪設好的座位才能夠讓人坐下，法空才能使心開始寂靜。
『心寂下二句』，對應于真正的宗門佛法。意思是安穩地坐下才能夠宣說佛經，心寂才能彰顯妙慧。
疏鈔想要談論的內容。三、總結。
資聖疏鈔下面。二、引用資聖疏鈔略微說明。指的是道液法師的疏鈔。現在摘取並使用它，文字不全部採用。其中分為二部分：
一、正式說明
『身有二者』，普遍地談論眾生和佛，虛偽的是色身（Rūpakāya，物質的身體），真實的就是法身（Dharmakāya，佛法的身體）。
『五蘊等者』。指的是衣服在外遮蔽身體，食物在內資養身體，生命雖然因父母而生，生存卻需要依靠衣服和食物。
『法身等者』。指的是不是由生的原因所生，而是由了悟的原因所了悟。因此，色身以食物為生命，法身以智慧為生命。保護虛偽的色身是指執著虛妄而與塵世相合，遺棄真實的法身是指迷惑真理而背離覺悟。這些都是顛倒的。養護真如是指領悟真理而與覺悟相合，拋棄虛偽是指通達虛妄而背離塵世。
『群生下』。照抄。
【English Translation】 English version: After universally observing everything, one enters the Alaya-vijñāna (storehouse consciousness, the storehouse of all experiences), and intending to teach and transform beings, one enters the royal city. If one leaves the city to teach and transform, who will be taught? If one leaves the mind and consciousness, what will be observed?
'The mind, mental functions, etc.,' correspond to begging for food in the city in sequential order. Begging for food does not discriminate between the poor and the rich; does observation choose between mental factors (Caitasika, mental activities that arise with consciousness) and the mind-king (Citta, the subject of consciousness)?
'The two sentences beginning with 'false'' correspond to obtaining food through begging. Outwardly seeking alms and obtaining food, inwardly observing the Dharma and generating joy.
'The two sentences beginning with 'Dharma joy'' correspond to returning to one's dwelling to eat. Food nourishes the body, and the Dharma benefits the mind. Contemplating provisional causes and conditions corresponds to wearing clothes and holding a bowl; forgetting causes and conditions accords with true nature corresponds to putting away clothes and the bowl. Since begging for food requires clothes and a bowl, contemplation requires provisional causes and conditions; since entering samadhi involves relying on supporting conditions, aligning with truth requires forgetting thoughts and considerations.
'The two sentences beginning with 'contemplation and illumination'' correspond to washing the feet. If one wishes to sit peacefully, one must wash away the dust from the feet; if one wishes to return to the source, one must sweep away the thoughts in the mind.
'The two sentences beginning with 'returning to the root'' correspond to spreading out a seat and sitting down. Dharma-Śūnyatā (emptiness) is spreading out the seat, Citta-viveka (mind's tranquility) is sitting down; only a spread-out seat is suitable for sitting, and only Dharma-Śūnyatā can make the mind begin to be tranquil.
'The two sentences beginning with 'mind is tranquil'' correspond to the true Dharma of the sect. It means that only by sitting peacefully can one expound the scriptures, and only when the mind is tranquil can wondrous wisdom be revealed.
The commentary wants to discuss. Three, conclusion.
Below the Zisheng commentary. Two, quoting the Zisheng commentary to briefly explain. This refers to the commentary by Dharma Master Daoye. Now, it is excerpted and used, and the text is not taken in its entirety. Among them, there are two parts:
One, formal explanation
'The body has two aspects,' generally speaking of sentient beings and Buddhas, the false is the Rūpakāya (material body), and the true is the Dharmakāya (Dharma body).
'The five aggregates, etc.' refer to clothes covering the body externally and food nourishing the body internally. Although life is born from parents, survival depends on clothes and food.
'The Dharmakāya, etc.' refers to that which is not born from the cause of birth, but is realized from the cause of realization. Therefore, the Rūpakāya takes food as its life, and the Dharmakāya takes wisdom as its life. Preserving the false means clinging to delusion and conforming to the world, abandoning the true means being deluded about truth and turning away from enlightenment. These are all inversions. Nourishing the true means realizing truth and conforming to enlightenment, abandoning the false means understanding delusion and turning away from the world.
'Sentient beings below.' A direct quote.
前倒者也。
我乃下。示現入城乞食以表法也。意令求般若照成法身，故云引真也。
故托下。都結表法之意。謂示現乞食，意在說法耳。
疏涅槃下。二、引證。但證法為食義也。
正宗中疏二。初、標章門
以一卷經文二論解釋，大云、青龍皆二論並行。今即不爾。何者？以無著配十八住處，天親斷二十七疑，旨趣既殊，科段亦異，或一疑中有四住五住，或一住中有二疑三疑，乍合乍離連前帶后，以是之故文涉交加，理則不必深玄，學者以之難解。今既別釋庶不相干，傳講之流少力多獲耳。初中三
初、正示七句
七義句者。論述歸敬偈已，即云成立七種義句，已此般若波羅蜜即得成立。義句，揀文句也。既以一義為一句，此經共有七義句也。七義句名，疏中自有，于中前六顯示菩薩所作究竟，第七顯示成立此法門故。然此七句之文，教理行果悉圓滿矣。于中一二三四是行也，五理也，六果也，七教也。齊此懸判一科，唯依無著之名記之。
疏一種性不斷者。此非凡夫、二乘及權教菩薩，意明佛種性不斷也。
謂護下。指經。便是釋。意謂以小付大，囑大化小，展轉如是寧有斷絕，如人父母付囑子孫云云。此是空生之本意，故以此事贊佛，引起問端也。
【現代漢語翻譯】 前倒者也。 我乃下。示現入城乞食以表法也。意令求般若（Prajna，智慧）照成法身，故云引真也。 故托下。都結表法之意。謂示現乞食，意在說法耳。 疏涅槃下。二、引證。但證法為食義也。 正宗中疏二。初、標章門 以一卷經文二論解釋，大云、青龍皆二論並行。今即不爾。何者？以無著（Asanga，人名）配十八住處，天親（Vasubandhu，人名）斷二十七疑，旨趣既殊，科段亦異，或一疑中有四住五住，或一住中有二疑三疑，乍合乍離連前帶后，以是之故文涉交加，理則不必深玄，學者以之難解。今既別釋庶不相干，傳講之流少力多獲耳。初中三 初、正示七句 七義句者。論述歸敬偈已，即云成立七種義句，已此般若波羅蜜（Prajnaparamita，以智慧到彼岸）即得成立。義句，揀文句也。既以一義為一句，此經共有七義句也。七義句名，疏中自有，于中前六顯示菩薩（Bodhisattva，覺悟有情）所作究竟，第七顯示成立此法門故。然此七句之文，教理行果悉圓滿矣。于中一二三四是行也，五理也，六果也，七教也。齊此懸判一科，唯依無著（Asanga，人名）之名記之。 疏一種性不斷者。此非凡夫、二乘及權教菩薩（Bodhisattva，覺悟有情），意明佛種性不斷也。 謂護下。指經。便是釋。意謂以小付大，囑大化小，展轉如是寧有斷絕，如人父母付囑子孫云云。此是空生之本意，故以此事贊佛，引起問端也。
【English Translation】 Those who have fallen before. I am now descending. Manifesting entering the city to beg for food in order to represent the Dharma. The intention is to seek Prajna (wisdom) to illuminate and accomplish the Dharmakaya (Dharma body), hence it is said to 'lead to truth'. Therefore, relying on the following. Concluding the meaning of representing the Dharma. It means that manifesting begging for food is intended to explain the Dharma. Commentary on Nirvana below. Second, citing evidence. Only proving the Dharma as the meaning of food. Commentary on the main doctrine, section two. First, marking the chapter gate. Using two treatises to explain one volume of scripture, both the Great Cloud and the Green Dragon use two treatises in parallel. Now it is not so. Why? Because Asanga (a person's name) is matched with the eighteen abodes, and Vasubandhu (a person's name) resolves the twenty-seven doubts. The purposes are different, and the sections are also different. Sometimes there are four or five abodes in one doubt, or two or three doubts in one abode. Sometimes they are combined and sometimes separated, connecting the front and bringing the back. Therefore, the text involves overlapping, and the principle does not have to be profound. Scholars find it difficult to understand. Now that it is explained separately, it will not interfere with each other, and those who transmit and lecture will gain more with less effort. First of the three. First, directly showing the seven sentences. The seven meaning sentences. After discussing the verses of homage, it is said that seven kinds of meaning sentences are established, and this Prajnaparamita (perfection of wisdom) can be established. Meaning sentence, selecting the text sentence. Since one meaning is taken as one sentence, this scripture has a total of seven meaning sentences. The names of the seven meaning sentences are in the commentary itself. Among them, the first six show the ultimate achievement of the Bodhisattva (enlightened being), and the seventh shows the establishment of this Dharma gate. However, the text of these seven sentences is complete in teaching, principle, practice, and result. Among them, one, two, three, and four are practice, five is principle, six is result, and seven is teaching. Judging this section together, only record it according to the name of Asanga (a person's name). Commentary: The nature of the seed is not interrupted. This is not for ordinary people, the two vehicles, and expedient Bodhisattvas (enlightened being). It means that the Buddha's seed nature is not interrupted. Referring to protection below. Refers to the scripture. It is an explanation. It means entrusting the small to the large, entrusting the large to transform the small, and so on, how can there be interruption? Like parents entrusting their children and grandchildren, and so on. This is the original intention of Sunyata, so this matter is used to praise the Buddha and raise the question.
疏二發起行相者。既欲種性不斷，故鬚髮起修行之相也。謂申下。指經。其實佇聽亦在此攝。
疏三行所住處者。既有能發必有所發也。十八住名義，下文廣釋。
從佛下。指經。是無下。釋名義。此即相之無相，非一向之無相，略見行玄為順本宗，故標無相也。
疏四對治中。邪行即不正行也，但不順佛道皆名邪行。共者不一義。見者分別情。正行者即離見之正行，非純正之正行也。
二種對治者。以正行治邪行，是一對治。以無分別智治分別見，是二對治。然邪即全治，共中即但治于見，不治正行，如披砂揀金而去砂不去金，今經中但有能治，無所治也。且如第一住處中，不度眾生為邪行，度眾生為對治。于度眾生時，見有眾生是所度，見我是能度，是分別。見度而無度為對治。此理實同時，義分前後。初住既爾，余可例知。故論云：「行諸住處時，有二種對治。」
疏五不失中。謂由下。明意也。離增減者。謂執有為增，執無為減。前墮此二則失中道，今皆離之，故得不失也。如經中即非佛法，是勝義諦遮增益邊，是名佛法，是世俗諦遮損減邊，其餘即非是名皆例此也。論最後結云：「菩薩離此二邊故，于彼對治不復更失，故名不失。」
疏六地位中。謂由下。
【現代漢語翻譯】 現代漢語譯本 疏二 發起行相：既然想要種性不中斷，所以必須發起修行的行為表現。『謂申下』指的就是經文。實際上，『佇聽』也包含在這裡面。
疏三 行所住處：既然有能發起的，必定有所發起的。十八住的名義，下文會詳細解釋。
『從佛下』指的就是經文。『是無下』解釋名義。這也就是相的無相，不是一概的無相。略見行玄爲了順應本宗，所以標明『無相』。
疏四 對治中：邪行就是不正當的行為，凡是不順應佛道的都叫做邪行。『共者』是不一的含義。『見者』是分別的情見。正行就是脫離情見的正確行為，不是純粹正確的行為。
二種對治：用正行來對治邪行，這是一種對治。用無分別智來對治分別見，這是第二種對治。然而，邪行是完全被對治的，『共中』只是對治其中的情見，不對治正行，就像披沙揀金，去掉沙子卻不去掉金子。現在經文中只有能對治的，沒有被對治的。比如第一住處中，不度化眾生是邪行，度化眾生是對治。在度化眾生的時候，如果見到有眾生是所要度化的，見到我是能度化的，這就是分別。見到度化而無度化才是對治。這個道理實際上是同時發生的，只是在意義上區分先後。第一住處是這樣，其餘的可以依此類推。所以《論》中說：『行於諸住處時，有兩種對治。』
疏五 不失中：『謂由下』說明意思。離開增減，就是執著『有』是增，執著『無』是減。之前如果墮入這兩種情況，就會失去中道，現在都離開了它們，所以才能夠不失去中道。比如經文中說『即非佛法』，這是勝義諦，遮止增益的邊見；說『是名佛法』，這是世俗諦，遮止損減的邊見。其餘的『即非是名』都可以依此類推。《論》最後總結說：『菩薩離開這兩種邊見，所以在對治的時候不再失去中道，所以叫做不失。』
疏六 地位中：『謂由下』說明意思。
【English Translation】 English version Commentary 2: The Aspect of Initiating Practice: Since one desires the lineage to be unbroken, it is necessary to initiate the aspect of cultivation and practice. 'Referring to below' points to the sutra. In reality, 'attentively listening' is also included here.
Commentary 3: The Abiding Place of Practice: Since there is something that can initiate, there must be something that is initiated. The names and meanings of the Eighteen Abidings will be explained in detail below.
'From the Buddha below' refers to the sutra. 'Is without below' explains the names and meanings. This is the non-aspect of aspects, not a universal non-aspect. Slightly seeing Xing Xuan (name of a commentator) as conforming to the original school, therefore, marks 'non-aspect'.
Commentary 4: In Antidote: Evil practice is improper practice. All that does not accord with the Buddha's path is called evil practice. 'Common' means not one. 'Seeing' refers to discriminating emotions. Right practice is right practice that is free from views, not purely right practice.
Two kinds of antidotes: Using right practice to counteract evil practice is one antidote. Using non-discriminating wisdom to counteract discriminating views is the second antidote. However, evil is completely cured, while in 'common', only the views are cured, not the right practice, like picking gold from sand, removing the sand but not the gold. In this sutra, there is only the ability to cure, not what is to be cured. For example, in the first abiding place, not liberating sentient beings is evil practice, and liberating sentient beings is the antidote. When liberating sentient beings, seeing that there are sentient beings to be liberated, and seeing that I am the one who liberates, is discrimination. Seeing liberation without liberation is the antidote. This principle actually occurs simultaneously, but the meaning is divided into before and after. The first abiding is like this, and the rest can be known by analogy. Therefore, the Treatise says: 'When practicing in the abidings, there are two kinds of antidotes.'
Commentary 5: In Non-Loss: 'Referring to below' clarifies the meaning. Leaving increase and decrease means clinging to 'existence' as increase, and clinging to 'non-existence' as decrease. Previously, if one fell into these two situations, one would lose the Middle Way. Now, having left them all, one is able to not lose the Middle Way. For example, the sutra says 'is not the Dharma', which is the ultimate truth, preventing the side of increasing benefit; saying 'is called the Dharma' is the conventional truth, preventing the side of diminishing loss. The rest of 'is not is called' can be understood by analogy. The Treatise concludes by saying: 'Bodhisattvas leave these two extremes, so in the antidote, they no longer lose the Middle Way, therefore it is called non-loss.'
Commentary 6: In Position: 'Referring to below' clarifies the meaning.
釋。以二邊邪僻置之不論，中道乃是大菩提路，故於此中分立地位。如往帝都有三路異，兩邊皆非中道即正，正路之中方可論于遠近遲速等也。法中亦爾，故經云：「一切賢聖皆以無為法而有差別。」
信行下。分位也。於十八住中，前十六住是信行地，此當三賢，依信起行故名信行，亦名信解，依信起解故。第十七住是凈心地，此當初地，離分別障親證真如故。第十八住從第二地已去，乃至佛位，通名如來地也。又以諸家明地位或廣或略，廣則五十二位，略則泯之全無。今則均于廣略，去其太甚，說三地五位矣。
疏七立名中。謂由下。釋。謂約三種法上立金剛名。一、約般若體用名金剛，此如金剛堅利。二、約地位闊狹名金剛，此如金剛杵形。以信行一僧祇，凈心只一剎那，佛地二僧祇，如金剛杵初后闊中間狹故。三、約文字名金剛，此如畫像也。以詮信行地七紙余經、佛地三紙余文、凈心地五行經，如彼畫像亦初后闊中間狹故。又此三者，法喻之上皆展轉而成。喻中且根本是堅利金剛，因造以成其杵，因畫以成其像。法中根本是體用般若，因修以成其位地，因詮以成其文字也。又此法喻各三事中，一事即實餘二皆虛。喻中堅利金剛是實，杵形、畫像皆虛。法中體用般若是實，位地、文字皆虛。以此
【現代漢語翻譯】 現代漢語譯本：解釋：將執著于兩種極端錯誤的觀點放在一邊不談，中道才是通往大菩提的正路，因此在這裡劃分不同的修行階段。就像前往帝都有三條不同的道路一樣，兩邊的道路都不是正道，只有中間的道路才是正確的。在正確的道路上，才可以討論路程的遠近和速度的快慢等問題。佛法也是如此，所以經書上說：『一切賢聖都是因為對無為法的理解不同而有所差別。』
信行以下：這是對修行階段的劃分。在十八住（指《楞嚴經》中描述的修行階段）中，前十六住是信行地，相當於三賢位（指十住、十行、十回向），因為依信而起行，所以稱為信行，也稱為信解，因為依信而起解。第十七住是凈心地，相當於初地（指菩薩十地中的第一地，歡喜地），因為遠離了分別的障礙，親自體證了真如。第十八住是從第二地開始，直到佛的果位，統稱為如來地。此外，各家對修行階段的劃分或廣或略，廣的分為五十二個階段，略的則完全不提。現在我們取一個折中的方案，去掉過於極端的部分，只說三地五位。
疏七立名中：解釋說：根據以下內容。解釋：這是根據三種法來建立金剛的名稱。第一，根據般若（智慧）的體和用稱為金剛，這就像金剛一樣堅固鋒利。第二，根據地位的寬窄稱為金剛，這就像金剛杵的形狀。因為信行地需要一個僧祇劫（極長的時間單位），凈心地只需要一剎那（極短的時間單位），佛地需要兩個僧祇劫，就像金剛杵的形狀是兩頭寬中間窄一樣。第三，根據文字稱為金剛，這就像畫像一樣。因為詮釋信行地的經文有七紙多，佛地的經文有三紙多，凈心地的經文有五行，就像畫像也是兩頭寬中間窄一樣。此外，這三者，在法和比喻上都是相互轉化的。比喻中根本的是堅固鋒利的金剛，因為製造才成了金剛杵，因為繪畫才成了畫像。佛法中根本的是體用般若，因為修行才成就了位地，因為詮釋才成就了文字。此外，這法和比喻各自的三件事中，一件事是真實的，其餘兩件都是虛假的。比喻中堅利的金剛是真實的，金剛杵的形狀和畫像都是虛假的。佛法中體用般若是真實的，位地和文字都是虛假的。以此
【English Translation】 English version: Explanation: Setting aside the attachment to two extreme and erroneous views, the Middle Way is the correct path to the Great Bodhi, therefore, different stages of practice are established here. Just as there are three different roads to the imperial capital, the roads on both sides are not the correct path, only the middle road is correct. On the correct road, one can discuss the distance and speed, etc. The Dharma is also like this, so the scriptures say: 'All sages and saints are different because of their different understandings of the unconditioned Dharma.'
From 'Faith and Practice' downwards: This is the division of the stages of practice. Among the eighteen abodes (referring to the stages of practice described in the Shurangama Sutra), the first sixteen abodes are the stage of Faith and Practice, equivalent to the Three Worthies (referring to the Ten Dwellings, Ten Practices, and Ten Dedications), because practice arises from faith, so it is called Faith and Practice, and it is also called Faith and Understanding, because understanding arises from faith. The seventeenth abode is the Pure Mind Ground, equivalent to the First Ground (referring to the first of the Ten Bhumis of Bodhisattvas, the Joyful Ground), because it is free from the obstacles of discrimination and personally realizes Suchness. The eighteenth abode is from the Second Ground onwards, up to the fruit of Buddhahood, collectively called the Tathagata Ground. In addition, the divisions of the stages of practice by various schools are either broad or brief. The broad division is into fifty-two stages, while the brief division does not mention them at all. Now we take a compromise solution, removing the overly extreme parts, and only talk about the Three Grounds and Five Positions.
In 'Commentary Seven Establishing Names': Explanation says: According to the following. Explanation: This is based on the three kinds of Dharma to establish the name of Vajra (Diamond). First, according to the substance and function of Prajna (wisdom), it is called Vajra, which is as strong and sharp as a diamond. Second, according to the width of the position, it is called Vajra, which is like the shape of a vajra pestle. Because the stage of Faith and Practice requires one Asankhya-kalpa (an extremely long unit of time), the Pure Mind Ground only requires one kshana (an extremely short unit of time), and the Buddha Ground requires two Asankhya-kalpas, just like the shape of a vajra pestle is wide at both ends and narrow in the middle. Third, according to the text, it is called Vajra, which is like a painting. Because the scriptures explaining the stage of Faith and Practice have more than seven sheets, the scriptures of the Buddha Ground have more than three sheets, and the scriptures of the Pure Mind Ground have five lines, just like the painting is also wide at both ends and narrow in the middle. In addition, these three, in Dharma and metaphor, are mutually transformed. In the metaphor, the fundamental is the strong and sharp diamond, because of manufacturing it becomes a vajra pestle, because of painting it becomes a painting. In the Dharma, the fundamental is the substance and function of Prajna, because of practice the position is achieved, because of explanation the text is achieved. In addition, in these three things of Dharma and metaphor, one thing is real, and the other two are false. In the metaphor, the sharp diamond is real, and the shape of the vajra pestle and the painting are false. In the Dharma, the substance and function of Prajna are real, and the position and text are false. With this
三事首末相似，故立金剛之名。然前一是佛本意，餘二是菩薩及古德意也。
由前六等者。于中前五堅利，第六闊狹，闊狹之中含能所詮也。
疏后四下。二、總指后四。應先問云：「第三句內說盡經文，未知后四如何配攝？」故此云也。謂一一住說對治故，于對治處顯不失中道故，于不失中立位地故，於前六中道立名故云云。
疏十八下。三廣釋弟三三
一、正辨十八住處。疏中具列十八住名，略釋其義兼明對治十二種障，便指經文令知科段所屬。然每住經文，疏但略標三字五字，緣以經本科段首尾文勢稍重，恐言涉相濫，故不標最初之字，但取其次異文。亦不結終齊至何處，意在省約耳。向下隨文略敘首末，以隔前後。
一中發心者，謂發廣大第一等四種心也。經文從「佛告須菩提：諸菩薩摩訶薩應如是降伏其心，乃至若菩薩有我相、人相、眾生相、壽者相，即非菩薩。」以大乘菩薩最初法爾合發是心故，十八住中居其第一。
二者，經從「複次，須菩提！於法應無所住行於佈施，乃至須菩提！菩薩但應如所教住，不住等者。」等有二意：一則等於余文，如上所引。二則等於余義，謂等余戒等五也。此則雖是指經便兼釋義，則波羅蜜是所應，戒等是能應，能所兩合故云相應
【現代漢語翻譯】 現代漢語譯本： 三事（三種事情）的首尾相似，所以立名為金剛。然而，第一種是佛陀的本意，其餘兩種是菩薩和古代大德的用意。 由前六等（由前面的六種等等）來說。其中前五種堅固銳利，第六種寬窄不定，寬窄之中包含能詮（能表達的）和所詮（所表達的）。 疏（註解）的后四下。二、總括地指出后四種。應該先問：『第三句內說盡了經文，不知道后四種如何配屬？』所以這裡這樣說。意思是說，每一種住（狀態）都說對治（克服）的方法，在對治之處顯現不失去中道，在不失去中道之處建立位地，在前六種中道中建立名稱，所以這樣說。 疏（註解）的十八下。三、廣泛地解釋第三個三。 一、正確地辨別十八住處（十八種住的狀態）。疏（註解）中詳細列出十八住（十八種住的狀態）的名稱，簡略地解釋它們的含義，同時說明對治十二種障礙，然後指明經文，使人知道科段所屬。然而，每一種住（狀態）的經文，疏（註解）只是略微標出三字五字，因為經文字身科段的首尾文勢稍重，恐怕言語涉及相濫，所以不標出最初的字，只是取其次的異文。也不總結到什麼地方為止，意思是想要簡略。下面隨著經文略微敘述首尾，用來隔開前後。 第一種，發心者，是指發廣大、第一等四種心。經文從『佛告須菩提（Subhuti）：諸菩薩摩訶薩（Bodhisattva-Mahasattva）應如是降伏其心，乃至若菩薩有我相（belief in a personal self）、人相（belief in individual beings）、眾生相（belief in sentient beings）、壽者相（belief in a life span），即非菩薩。』因為大乘菩薩最初自然而然地應當發起這種心，所以在十八住（十八種住的狀態）中居於第一。 第二種，經文從『複次，須菩提（Subhuti）！於法應無所住行於佈施，乃至須菩提（Subhuti）！菩薩但應如所教住，不住等者。』等等有兩種意思：一種是等於其餘的文句，如上面所引用的。另一種是等於其餘的意義，是指等於其餘的戒等五種。這裡雖然是指經文，卻兼帶解釋意義，那麼波羅蜜（Paramita）是所應，戒等是能應，能應和所應兩者結合，所以說是相應。
【English Translation】 English version: The beginning and end of the three matters are similar, hence the name Vajra (Diamond). However, the first is the Buddha's original intention, while the other two are the intentions of Bodhisattvas and ancient virtuous ones. Regarding the preceding six 'etceteras'. Among them, the first five are firm and sharp, while the sixth varies in width. Within this width lies both the expresser and the expressed. In the commentary on the latter four. Two, generally referring to the latter four. One should first ask: 'The third sentence encompasses the entire scripture, how are the latter four allocated?' Hence this statement. It means that each dwelling (state) speaks of the antidote, revealing the non-loss of the Middle Way at the place of the antidote, establishing a position at the place of non-loss, and establishing a name within the first six Middle Ways, hence the saying. In the commentary on the eighteenth. Three, extensively explaining the third three. One, correctly distinguishing the eighteen abodes (eighteen states of dwelling). The commentary lists the names of the eighteen abodes in detail, briefly explains their meanings, and clarifies the antidotes to the twelve kinds of obstacles, then points to the scripture to make known the section to which it belongs. However, for each abode's scripture, the commentary only briefly marks three or five words, because the beginning and end of the scripture's sections are slightly emphasized, fearing that the language may involve confusion, so it does not mark the initial word, but takes the next different wording. Nor does it conclude where it ends, intending to be concise. Below, it briefly narrates the beginning and end along with the text, to separate the front and back. The first, the one who generates the aspiration, refers to generating the four kinds of minds: vast, foremost, etc. The scripture begins with 'The Buddha told Subhuti (Subhuti): All Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) should subdue their minds in this way, even if a Bodhisattva has the perception of self (belief in a personal self), the perception of beings (belief in individual beings), the perception of sentient beings (belief in sentient beings), or the perception of a life span (belief in a life span), they are not Bodhisattvas.' Because the initial natural act of a Mahayana Bodhisattva is to generate this mind, it occupies the first position among the eighteen abodes (eighteen states of dwelling). The second, the scripture begins with 'Furthermore, Subhuti (Subhuti)! One should practice giving without dwelling on anything, even Subhuti (Subhuti)! Bodhisattvas should dwell as taught, not dwelling on etcetera.' 'Etcetera' has two meanings: one is equal to the remaining sentences, as quoted above. The other is equal to the remaining meanings, referring to the remaining five precepts, etc. Although this refers to the scripture, it also explains the meaning, then Paramita (Paramita) is what should be, and precepts etc. are what can be, the combination of what can be and what should be is called corresponding.
。由是但行施戒等不能離相，或行離相不行施戒等，皆非相應行。直於行施戒等處離相，離相處行施戒等，方得名為相應行也。
三者，經從「須菩提！于意云何？可以身相見如來不？乃至若見諸相非相即見如來。」
問：「色身是相，何以離相求之？」
答：「色身之相是影，法身無相是體。欲得有相色身，須見無相法體。未見法體不能現相，是故先令見相無相，方得色相之身耳。此中意在文外，故論此意科也。」
四中言說者。經從「須菩提白佛言：世尊！乃至法尚應舍何況非法。」問：「法身非言說，何故以言說為法身耶？」故疏釋云：「因言顯理故。」此有二意：一、以言說顯於法身，法身非言說。二、文字性離即是法身，無別法身耳。
智相者。經從「須菩提！于意云何？如來得阿耨菩提耶？乃至一切賢聖皆以無為法而有差別。」則以無相無為法為智相也。故《起信》云：「以智相無可見故。」
福相者。經從「須菩提！于意云何？若人滿三千大千世界七寶以用佈施；乃至須菩提！所謂佛法者即非佛法。」斯則以持說此經獲無漏福，所感微妙色身，名為福相也。然是法身之福相，福相非法身。依主釋。
五于下，文三
初、正示此文。經從「須菩提！于
【現代漢語翻譯】 現代漢語譯本：因此，如果只是行佈施、持戒等善行而不能離相，或者能夠離相卻不行佈施、持戒等善行，都不能算是相應的修行。只有在行佈施、持戒等善行時能夠離相，在離相的狀態下行佈施、持戒等善行，才能稱得上是相應的修行。
三者，經文從『須菩提（Subhuti，佛陀的弟子）！于意云何？可以身相見如來（Tathagata，如來）不？乃至若見諸相非相即見如來。』
問：『色身是相，為何要離開色相去尋求如來呢？』
答：『色身的相是影子，法身（Dharmakaya，法身）無相才是本體。想要得到有相的色身，必須見到無相的法體。沒有見到法體就不能顯現色相，所以先要讓人見到相的無相，才能得到色相之身。』這裡的意思在文字之外，所以論中對此意進行了科判。
四中言說者。經文從『須菩提白佛言：世尊！乃至法尚應舍何況非法。』問：『法身不是言語所能表達的，為什麼用言語來作為法身呢？』所以疏中解釋說：『因為言語可以顯明道理。』這裡有兩層意思：一、用言語來顯明法身，但法身本身不是言語。二、文字的自性就是離相，那就是法身，沒有另外的法身。
智相者。經文從『須菩提！于意云何？如來得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）耶？乃至一切賢聖皆以無為法而有差別。』就是以無相無為法作為智相。《起信論》中說：『因為智相沒有可見的形象。』
福相者。經文從『須菩提！于意云何？若人滿三千大千世界七寶以用佈施；乃至須菩提！所謂佛法者即非佛法。』這就是說，持誦和宣說此經可以獲得無漏的福報，所感得的微妙色身，就叫做福相。然而這是法身的福相，福相不是法身。這是依主釋。
五于下，文三
初、正示此文。經文從『須菩提！于
【English Translation】 English version: Therefore, merely practicing giving, observing precepts, etc., without being able to detach from appearances, or being able to detach from appearances but not practicing giving, observing precepts, etc., are not considered corresponding practices. Only when one can detach from appearances while practicing giving, observing precepts, etc., and practice giving, observing precepts, etc., in a state of detachment from appearances, can it be called a corresponding practice.
Thirdly, the sutra begins with 'Subhuti (Subhuti, a disciple of the Buddha)! What do you think? Can the Tathagata (Tathagata, Thus Come One) be seen by his physical form? And so on, if you see all forms as non-forms, then you will see the Tathagata.'
Question: 'The physical body is a form, why seek the Tathagata by detaching from form?'
Answer: 'The form of the physical body is a shadow, the formless Dharmakaya (Dharmakaya, Dharma body) is the essence. If you want to obtain the physical body with form, you must see the formless Dharma essence. If you have not seen the Dharma essence, you cannot manifest form, so first let people see the non-form of form, then you can obtain the body of form.' The meaning here is beyond the words, so the commentary analyzes this meaning.
Fourth, regarding speech. The sutra begins with 'Subhuti said to the Buddha: World Honored One! Even the Dharma should be relinquished, how much more so what is not Dharma.' Question: 'The Dharmakaya is beyond words, why use words as the Dharmakaya?' Therefore, the commentary explains: 'Because words can reveal the principle.' There are two meanings here: first, to use words to reveal the Dharmakaya, but the Dharmakaya itself is not words. Second, the nature of words is detachment from form, which is the Dharmakaya, there is no other Dharmakaya.
The aspect of wisdom. The sutra begins with 'Subhuti! What do you think? Has the Tathagata attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? And so on, all sages and saints are differentiated by unconditioned Dharma.' That is, the aspect of wisdom is taken as the unconditioned Dharma without form. The Awakening of Faith says: 'Because the aspect of wisdom has no visible form.'
The aspect of merit. The sutra begins with 'Subhuti! What do you think? If a person filled three thousand great thousand worlds with the seven treasures for almsgiving; and so on, Subhuti! What is called the Buddha-dharma is not the Buddha-dharma.' This means that reciting and expounding this sutra can obtain unconditioned merit, and the subtle physical body that is felt is called the aspect of merit. However, this is the aspect of merit of the Dharmakaya, and the aspect of merit is not the Dharmakaya. This is a dependent possessive explanation.
Fifth, below, three sections
First, directly indicating this text. The sutra begins with 'Subhuti! At
意云何？須陀洹能作是念我得須陀洹果不？乃至是樂阿蘭那行。」
得勝者。以小乘四果勝於四向等故，對劣彰勝也。此即以小況大也。小人尚猶無過，君子豈合有愆。由無慢故方得證果。故經皆言：「我不作是念，我得須陀洹果等。」
從此下。二、通敘後段
意明等者。敘次第之意也。先問云：「前之四住何不言離障耶？」故云也。意云凡欲修進先鬚髮心，發心已則修行，故有第一第二。發心修行本求佛果，佛果之內唯有二身，粗細之間先色后法，故有第三第四。前修勝行恐有慢心障入聖位，故說小果以況大乘。今離障進入十回向位也，故從第五方說離障也。然此十二障，每至一住皆須躡前以辨來意。如雲雖得無慢猶自少聞，故於第六住中對治少聞障，他皆仿此。以此諸障皆在地前，能障見道，非是地上，故云障盡入證道也。然障是所治，文在經外，住是能治，正是經文。若相望說之，理則明矣。
今當下。三、別結對治。然準《五蘊論》說，慢有七、九二種，但開合之異，此約入道人說。七者，論云：一、慢，於劣謂勝、于相似謂等。二、過慢，于相似謂勝、于勝謂等。三、慢過慢，謂于勝己計勝彼。四、邪慢，己實無德計己有德。五、我慢，謂於五聚蘊計我我所。六、增上慢，謂于
【現代漢語翻譯】 現代漢語譯本：你的意思是，須陀洹（Sotapanna，入流果）會這樣想嗎：『我得到了須陀洹果』嗎？乃至會樂於阿蘭那行（Aranaka，遠離塵囂的修行）嗎？
『得勝者』，是因為小乘的四果勝過四向等，這是以殊勝來彰顯低劣。這也就是以小來比況大。小人尚且沒有過失，君子怎麼會有過錯呢？因為沒有傲慢才能證得果位。所以經中都說：『我不作這樣的念頭，我得到了須陀洹果等等。』
『從此下』，第二部分，總的敘述後面的段落。
『意明等者』，敘述次第的意思。先前問：『為什麼之前的四住不說離障呢？』所以這樣說。意思是說，凡是想要修習進步，首先需要發心，發心之後就修行，所以有第一第二。發心修行本來是爲了求佛果，佛果之內只有二身（法身和色身），從粗到細的順序是先色后法，所以有第三第四。先前修習殊勝的行，恐怕有傲慢心，障礙進入聖位，所以說小果來比況大乘。現在離開障礙進入十回向位，所以從第五才說離開障礙。然而這十二種障礙，每到一住都需要根據前面的內容來辨別後面的意思。比如，雖然沒有傲慢，但還是缺少聞法，所以在第六住中對治少聞障，其他的都可以仿照這個例子。因為這些障礙都在地前（菩薩十地之前），能夠障礙見道，不是地上（菩薩十地之上）的，所以說障礙消除才能進入證道。然而障礙是所要對治的，文字在經文之外，住是能對治的，正是經文的內容。如果相互對照來說，道理就明白了。
『今當下』，第三部分，分別總結對治。然而根據《五蘊論》所說，慢有七種和九種兩種說法，只是開合不同而已，這裡是針對入道的人說的。七種慢是，《五蘊論》說：一、慢，對於不如自己的人認為勝過自己，對於和自己差不多的人認為和自己相等。二、過慢，對於和自己差不多的人認為勝過自己，對於勝過自己的人認為和自己相等。三、慢過慢，認為勝過自己的人不如自己。四、邪慢，自己實際上沒有德行卻認為自己有德行。五、我慢，認為五蘊（色受想行識）是我或者我所擁有。六、增上慢，認為自己已經
【English Translation】 English version: What do you think? Would a Sotapanna (Sotapanna, Stream-enterer) have the thought, 'I have attained the fruit of Sotapanna'? Or even delight in the practice of Aranaka (Aranaka, solitary dwelling)?
'The Victorious One' refers to the fact that the four fruits of the Small Vehicle are superior to the four paths, etc.; this is to highlight superiority by contrasting it with inferiority. This is also using the small to illustrate the great. Even a small person should have no faults; how could a gentleman have transgressions? It is because of the absence of arrogance that one can attain the fruit. Therefore, the sutras all say, 'I do not have the thought that I have attained the fruit of Sotapanna, etc.'
'From here below,' the second part, a general narration of the following sections.
'The meaning of 'etc.' is to narrate the meaning of sequence. Earlier, it was asked, 'Why were the previous four abodes not mentioned as being free from obstacles?' That is why it is said. The meaning is that whoever wishes to cultivate and progress must first generate the aspiration (bodhicitta); after generating the aspiration, one cultivates, so there is the first and second. Generating the aspiration and cultivating are originally for seeking the fruit of Buddhahood; within the fruit of Buddhahood, there are only two bodies (Dharmakaya and Rupakaya); in the order from coarse to fine, it is first the Rupakaya and then the Dharmakaya, so there is the third and fourth. Fearing that cultivating superior practices might lead to arrogance, which would obstruct entry into the holy position, the small fruit is spoken of to illustrate the Great Vehicle. Now, having left the obstacles, one enters the Ten Dedications, so it is only from the fifth that the leaving of obstacles is spoken of. However, for these twelve obstacles, each time one reaches an abode, one must refer back to the previous content to discern the meaning of what follows. For example, although one is free from arrogance, one still lacks learning, so in the sixth abode, the obstacle of lacking learning is counteracted; others can follow this example. Because these obstacles are all before the ground (before the ten Bhumis of a Bodhisattva), they can obstruct the seeing of the path; they are not on the ground (above the ten Bhumis of a Bodhisattva), so it is said that only when the obstacles are eliminated can one enter the path of enlightenment. However, the obstacles are what are to be counteracted; the text is outside the sutra. The abodes are what can counteract; they are precisely the content of the sutra. If they are spoken of in relation to each other, the principle will be clear.
'Now below,' the third part, separately concluding the counteractions. However, according to the 'Compendium of the Five Aggregates,' there are two types of arrogance: seven and nine. The difference is only in opening and closing. This is spoken of in relation to those who have entered the path. The seven types of arrogance are, according to the 'Compendium of the Five Aggregates': 1. Arrogance: considering oneself superior to those who are inferior, and considering oneself equal to those who are similar. 2. Excessive arrogance: considering oneself superior to those who are similar, and considering oneself equal to those who are superior. 3. Arrogance of excessive arrogance: considering oneself superior to those who are superior to oneself. 4. False arrogance: considering oneself to have virtues when one actually has none. 5. Conceit: considering the five aggregates (form, feeling, perception, mental formations, and consciousness) to be oneself or belonging to oneself. 6. Increased arrogance: considering oneself to have
勝妙法中未得謂得。七卑劣慢，于多分勝計己少分劣。今所離者即五六也，以證我空故，取自果故。
六者，經從「佛告須菩提：于意云何？如來昔在然燈佛所，乃至實無所得。」云何離障得成住耶？疏次云離第下，所離障。不離下，結成住義。于中上句成住，下句離障也。若離佛世不名住處，無佛說法則是少聞便成其障，若不離佛世，乃成住處常遇佛說法，則具多聞便離障也。然凡是修行，智慧為本，欲得智慧必須多聞，故依佛住離少聞障也。故經云：「多聞增智慧，勤聞第一方。」
問：「若然者，據今經云：『於法實無所得』，豈成多聞？」
答：「此是聞而無聞，得而無得。無得而得是真得，無聞而聞是實聞。故成此住。」
七者，經從「須菩提！于意云何？菩薩莊嚴佛土不？乃至應無所住而生其心。」離小下。所離障。攀緣即是作念，蓋一義耳。
緣形等者。意云若取色聲等相為土，即有分限，故名小也，以不如法身故。若不取相，分別不生，心境兩亡，竟何分限？故云大也。
契法下。釋所以也。意令忘懷，嚴法性土，不令生心，嚴法相土也。故經云：「不應住色等生心，應無所住而生其心。」偈釋云：「智習唯識通，如是取凈土，非形第一體，非嚴莊嚴意。」
【現代漢語翻譯】 現代漢語譯本 勝妙法中未得謂得：在殊勝微妙的佛法中，沒有證得卻說已經證得。 七卑劣慢：七種卑下的我慢，認為自己在多數勝過自己的人面前，只有少部分不如他們。 今所離者即五六也，以證我空故，取自果故：現在所要遠離的，就是第五種和第六種我慢，因為要證悟人無我空性的緣故，要獲取自身修行的果實的緣故。 六者，經從『佛告須菩提：于意云何？如來昔在然燈佛（Dipamkara Buddha）所，乃至實無所得。』云何離障得成住耶？：第六種，經文從『佛告訴須菩提：你的意思如何？如來過去在燃燈佛（Dipamkara Buddha）那裡，乃至實際上沒有得到任何東西。』如何遠離障礙而成就安住呢？ 疏次云離第下，所離障。不離下，結成住義：疏文中接著說，『遠離』以下，是所要遠離的障礙。『不離』以下，總結成就安住的意義。 于中上句成住，下句離障也：其中，上面的句子成就安住，下面的句子遠離障礙。 若離佛世不名住處，無佛說法則是少聞便成其障，若不離佛世，乃成住處常遇佛說法，則具多聞便離障也：如果離開有佛住世的時代，就不能稱為安住之處，沒有佛說法，就會因為聽聞太少而成為障礙；如果不離開有佛住世的時代，才是安住之處，經常遇到佛說法，就能具備多聞而遠離障礙。 然凡是修行，智慧為本，欲得智慧必須多聞，故依佛住離少聞障也：然而，凡是修行，智慧是根本，想要獲得智慧必須多聞，所以依靠佛而住，就能遠離少聞的障礙。 故經云：『多聞增智慧，勤聞第一方。』：所以經中說：『多聞能夠增長智慧，勤奮聽聞是第一要務。』 問：『若然者，據今經云：『於法實無所得』，豈成多聞？』：問：『如果這樣，根據現在這部經所說：『對於佛法實際上沒有得到任何東西』，怎麼能成就多聞呢？』 答：『此是聞而無聞，得而無得。無得而得是真得，無聞而聞是實聞。故成此住。』：答：『這是聽了好像沒聽一樣，得到了好像沒得到一樣。沒有得到而得到才是真得到，沒有聽聞而聽聞才是真聽聞。所以才能成就這種安住。』 七者，經從『須菩提！于意云何？菩薩莊嚴佛土不？乃至應無所住而生其心。』離小下。所離障。：第七種，經文從『須菩提！你的意思如何？菩薩莊嚴佛土嗎？乃至應該無所執著而生起（菩提）心。』遠離狹小（的觀念）。以下是所要遠離的障礙。 攀緣即是作念，蓋一義耳：攀緣就是作意，大概是一個意思。 緣形等者。意云若取色聲等相為土，即有分限，故名小也，以不如法身故：執著于形相等等。意思是說，如果執取色、聲等相作為佛土，就會有侷限，所以稱為狹小，因為不如法身（Dharmakaya）那樣廣大。 若不取相，分別不生，心境兩亡，竟何分限？故云大也：如果不執取形相，分別心就不會產生，心和境都消失了，哪裡還有什麼侷限呢？所以說是廣大。 契法下。釋所以也。意令忘懷，嚴法性土，不令生心，嚴法相土也：『契法』以下，解釋原因。意思是說，要忘卻執著，莊嚴法性土（Dharmata-kshetra）；不讓生起執著之心，莊嚴法相土（Dharma-laksana-kshetra）。 故經云：『不應住色等生心，應無所住而生其心。』偈釋云：『智習唯識通，如是取凈土，非形第一體，非嚴莊嚴意。』：所以經中說：『不應該執著於色等而生心，應該無所執著而生起（菩提）心。』偈頌解釋說：『以智慧修習唯識而通達，這樣才能取得清凈的佛土，不是形相才是第一本體，不是裝飾才是莊嚴的真意。』
【English Translation】 English version 'Claiming attainment in the supreme Dharma when one has not attained': This refers to claiming to have attained something in the supreme and wonderful Dharma when one has not actually attained it. 'Seven base conceits': These are seven kinds of inferior arrogance, where one thinks that one is only slightly inferior to those who are superior in many ways. 'What is to be abandoned now is the fifth and sixth, because of proving the emptiness of self, and taking one's own fruit': What needs to be abandoned now are the fifth and sixth types of arrogance, because one needs to realize the emptiness of self (anatman) and to obtain the fruits of one's own practice. 'Sixth, the sutra begins with 'The Buddha told Subhuti: What do you think? When the Tathagata was with Dipamkara Buddha (Dipamkara Buddha) in the past, he actually obtained nothing.' How can one achieve abiding by abandoning obstacles?': The sixth point, the sutra begins with 'The Buddha told Subhuti: What do you think? When the Tathagata was with Dipamkara Buddha (Dipamkara Buddha) in the past, he actually obtained nothing.' How can one achieve abiding by abandoning obstacles? 'The commentary then says 'Abandoning' below, is the obstacle to be abandoned. 'Not abandoning' below, concludes the meaning of achieving abiding': The commentary then says, 'Abandoning' below refers to the obstacles to be abandoned. 'Not abandoning' below concludes the meaning of achieving abiding. 'The upper sentence achieves abiding, and the lower sentence abandons obstacles': Among them, the upper sentence achieves abiding, and the lower sentence abandons obstacles. 'If one leaves the age of the Buddha, it is not called an abiding place. Without the Buddha teaching the Dharma, one will have little learning, which becomes an obstacle. If one does not leave the age of the Buddha, it is an abiding place where one often encounters the Buddha teaching the Dharma, and one will have much learning, thus abandoning obstacles': If one leaves the age when the Buddha is in the world, it cannot be called an abiding place. Without the Buddha teaching the Dharma, one will have little learning, which becomes an obstacle. If one does not leave the age of the Buddha, it is an abiding place where one often encounters the Buddha teaching the Dharma, and one will have much learning, thus abandoning obstacles. 'However, in all practice, wisdom is the foundation. To obtain wisdom, one must have much learning. Therefore, relying on the Buddha and abiding with him abandons the obstacle of little learning': However, in all practice, wisdom is the foundation. To obtain wisdom, one must have much learning. Therefore, relying on the Buddha and abiding with him abandons the obstacle of little learning. 'Therefore, the sutra says: 'Much learning increases wisdom, and diligent hearing is the most important thing'': Therefore, the sutra says: 'Much learning increases wisdom, and diligent hearing is the most important thing.' 'Question: 'If that is the case, according to the current sutra, 'In reality, nothing is obtained in the Dharma,' how can one achieve much learning?': Question: 'If that is the case, according to the current sutra, 'In reality, nothing is obtained in the Dharma,' how can one achieve much learning?' 'Answer: 'This is hearing without hearing, and obtaining without obtaining. Obtaining without obtaining is true obtaining, and hearing without hearing is true hearing. Therefore, this abiding is achieved'': Answer: 'This is hearing without hearing, and obtaining without obtaining. Obtaining without obtaining is true obtaining, and hearing without hearing is true hearing. Therefore, this abiding is achieved.' 'Seventh, the sutra begins with 'Subhuti! What do you think? Does a Bodhisattva adorn a Buddha land? Even to the point that one should generate the mind without abiding anywhere.' Abandoning the small. The obstacle to be abandoned': Seventh, the sutra begins with 'Subhuti! What do you think? Does a Bodhisattva adorn a Buddha land? Even to the point that one should generate the (Bodhi) mind without abiding anywhere.' Abandoning the small. The obstacle to be abandoned. 'Clinging is the same as making thoughts, they are essentially the same': Clinging is the same as making thoughts, they are essentially the same. 'Clinging to forms, etc. The meaning is that if one takes forms, sounds, etc. as the land, then there are limitations, so it is called small, because it is not like the Dharmakaya (Dharmakaya)': Clinging to forms, etc. The meaning is that if one takes forms, sounds, etc. as the land, then there are limitations, so it is called small, because it is not like the Dharmakaya (Dharmakaya). 'If one does not grasp at appearances, discrimination does not arise, and both mind and object disappear. Where are the limits? Therefore, it is called great': If one does not grasp at appearances, discrimination does not arise, and both mind and object disappear. Where are the limits? Therefore, it is called great. ''Conforming to the Dharma' below. Explains the reason. The intention is to forget attachments, adorn the Dharmata-kshetra (Dharmata-kshetra), and not let the mind arise, adorn the Dharma-laksana-kshetra (Dharma-laksana-kshetra)': ''Conforming to the Dharma' below. Explains the reason. The intention is to forget attachments, adorn the Dharmata-kshetra (Dharmata-kshetra), and not let the mind arise, adorn the Dharma-laksana-kshetra (Dharma-laksana-kshetra). 'Therefore, the sutra says: 'One should not abide in forms, etc., and generate the mind, one should generate the mind without abiding anywhere.' The verse explains: 'Wisdom is practiced and Vijnanavada is understood, thus one obtains the pure land, not form is the first essence, not adornment is the meaning of adornment'': Therefore, the sutra says: 'One should not abide in forms, etc., and generate the mind, one should generate the (Bodhi) mind without abiding anywhere.' The verse explains: 'Wisdom is practiced and Vijnanavada is understood, thus one obtains the pure land, not form is the first essence, not adornment is the meaning of adornment.'
八者，經從「須菩提！于意云何？譬如有人身如須彌山王，乃至是名大身。」
成熟者。即由教化令眾產生種根熟，有所悟證。離舍下。所離障。若舍眾生即不能教化，故令離障方成住也。若見大小下。反釋所以。意言能濟物者，蓋為不見大小也。故經云：「佛說非身，是名大身。」豈存大小？若見大小，則有高下親疏憎愛。心既不等，寧曰大悲？縱使化生，但成愛見，憎者則去，便舍眾生，云何成熟？反此用意則物無有遺，遲速之間皆能成熟。
九者，經從「須菩提！如恒河中所有沙，乃至如來無所說。」離樂下。所離障。然隨順外論即是散亂，但能遠離即成住也。即儒墨文筆，除佛教外皆外論也。以外論之事是名利源，既若求名，豈得心無散亂？況得之則樂，失之則苦，苦之則憂、樂之則溢，由斯業累世世沉淪，反推其本，皆由隨順外論耳。
恒沙下。舉持經福多以責外學。意云：持經者功德若此，而不修行；名利之源是輪迴苦本，如何隨順卻乃修學？
十者，經從「須菩提！于意云何？三千大千世界所有微塵是為多不？乃至是名世界。」色是依報即外四大，身是正報即內五蘊。摶取者即和合義也。但秦魏譯異爾。然摶取約法，相應兼人，二事相望總有三對：一、內身色蘊及外器
【現代漢語翻譯】 現代漢語譯本 第八，經文從『須菩提！（Subhuti）你的意思如何？譬如有人身如須彌山王（Sumeru），乃至是名大身。』
成熟者。即通過教化使眾生種下善根併成熟，從而有所領悟和證得。離舍下。所要遠離的障礙。如果捨棄眾生就不能教化，所以要讓他們遠離障礙才能成就。若見大小下。反過來解釋原因。意思是說能夠濟度眾生的人，是因為他們不見大小的分別。所以經中說：『佛說非身，是名大身。』哪裡還有大小的分別呢？如果見到大小，就會有高下親疏憎愛。心既然不平等，怎麼能說是大悲呢？縱然教化眾生，也只是成就愛見，憎恨的人就會離去，這就捨棄了眾生，又怎麼能使他們成熟呢？反過來這樣用心，那麼眾生就不會有遺漏，遲早之間都能使他們成熟。
第九，經文從『須菩提！如恒河（Ganges）中所有沙，乃至如來（Tathagata）無所說。』離樂下。所要遠離的障礙。如果隨順外道理論就是散亂，只有遠離這些才能成就。即儒家、墨家以及其他文章筆法，除了佛教以外都是外道理論。因為外道理論的事情是名利的來源，既然追求名利，怎麼能做到心中沒有散亂呢？況且得到就快樂，失去就痛苦，痛苦就會憂愁，快樂就會放縱，因此業力纏身世世沉淪，反過來推究其根本，都是因為隨順外道理論的緣故。
恒沙下。舉出持經的福德之多來責備外道學說。意思是說：持經者的功德如此之大，卻不去修行；名利的來源是輪迴的苦本，為什麼還要隨順它去修學呢？
第十，經文從『須菩提！于意云何？三千大千世界所有微塵是為多不？乃至是名世界。』色是依報，即外四大；身是正報，即內五蘊。摶取者，就是和合的意思。只是秦譯和魏譯不同罷了。然而摶取是就法而言，相應也兼顧人，兩件事相對總共有三對：一、內身色蘊及外器
【English Translation】 English version Eighth, the sutra says, 'Subhuti! What do you think? Suppose someone's body is like Mount Sumeru (Sumeru), even that is called a great body.'
Maturing refers to teaching and transforming sentient beings, enabling them to plant roots of goodness and mature, thereby achieving understanding and realization. 'Leaving behind' refers to the obstacles to be abandoned. If sentient beings are abandoned, they cannot be taught and transformed, so they must be helped to leave behind obstacles in order to achieve accomplishment. 'If seeing big and small' explains the reason in reverse. It means that those who can help sentient beings are those who do not see the distinction between big and small. Therefore, the sutra says, 'The Buddha said it is not a body, it is called a great body.' Where is there any distinction between big and small? If one sees big and small, there will be high and low, close and distant, love and hate. If the mind is not equal, how can it be called great compassion? Even if sentient beings are transformed, it only results in attachment to love and views. Those who hate will leave, and sentient beings will be abandoned. How can they be matured? Reversing this intention, then no sentient being will be left out, and all can be matured sooner or later.
Ninth, the sutra says, 'Subhuti! Like the sand in the Ganges River (Ganges), even the Tathagata (Tathagata) has nothing to say.' 'Leaving behind joy' refers to the obstacles to be abandoned. If one follows external theories, it is a distraction. Only by abandoning these can one achieve accomplishment. This refers to Confucianism, Mohism, and other literary styles. Everything other than Buddhism is an external theory. Because external theories are a source of fame and profit, how can one be free from distraction if one seeks fame and profit? Moreover, one is happy when one gains it, and one is sad when one loses it. Sadness leads to worry, and happiness leads to excess. Because of this, one is trapped in karma and sinks into samsara lifetime after lifetime. Tracing back to the root, it is all because of following external theories.
'Ganges sand' highlights the great merit of upholding the sutra to rebuke external teachings. It means that the merit of upholding the sutra is so great, yet one does not practice it. The source of fame and profit is the root of suffering in samsara. Why follow it and study it?
Tenth, the sutra says, 'Subhuti! What do you think? Are the dust particles in the three thousand great thousand worlds numerous or not? Even that is called a world.' Form is the dependent retribution, which is the outer four elements; the body is the direct retribution, which is the inner five aggregates. 'Gathering' means combining. It's just that the Qin translation and the Wei translation are different. However, 'gathering' refers to the Dharma, and also includes people. The two matters are related in three pairs: first, the inner body's form aggregate and the outer vessel
界，但合微塵所成，名為摶取。見有身器為依正，執取等即是相應。二、受等四蘊，但合心心所法而成，名為摶取。見有苦樂受等，即是相應。三、色心和合以成此身，名為摶取。見有心色即是我人相應。行即遷流造作之義。觀破之義如下所明。
影像相者，謂色心等法，是法界中之影像，亦可是業識之影像。離破下。所離障。無巧便者，由無善巧方便，不能破此影像，乃名為障。若有巧便破之，則成其住也。巧便之相，彰在次文。
既離下。躡於前住以為方便之本，由無散亂則成其定，從定方能發慧觀而破之。
以細下。正示二種方便，巧便之相也。然破色具二、破心唯一，除細末也。以心心所法不可析破故，粗色顯著難忘執情，析至極微易袪妄念，故須具二。如下文說：「相想即心境也，心境兩忘故云除。」
十一者，經從「須菩提！于意云何？可以三十二相見如來不？乃至是名三十二相。」離福下。所離障。欲入聖道須福資糧，如人遠行豈可空往。佛為至聖是福之因，供養給侍無不獲福，即以此福為其資糧。若供養得福，即是住非障，反之則是障非住也。
不以下。或問：「文云不以相見如來。如來尚不得見，云何給侍耶？」故此釋也。此即但以智慧隨順相應，名為給侍。然非
【現代漢語翻譯】 現代漢語譯本：『界』，雖然是由微塵聚合而成，但被稱為『摶取』（Pindagraha，執取）。認為有身體和器具是所依賴的依報和正報，執著于這些就是相應。二、受、想、行、識四蘊，只是由心和心所法聚合而成，被稱為『摶取』。認為有苦樂感受等，就是相應。三、色法和心法和合形成這個身體，被稱為『摶取』。認為有心和色法就是我和人，就是相應。『行』就是遷流造作的意思。觀破這些的意義如下文所說明。 影像相，指的是色法和心法等法，是法界中的影像，也可以說是業識的影像。下文會解釋如何遠離和破除這些影像。所要遠離的障礙。『無巧便者』，是因為沒有善巧方便，不能破除這些影像，所以稱為障礙。如果有善巧方便破除它，就能安住于實相。善巧方便的相狀，在下文會詳細說明。 『既離』以下，是以前面的安住作為方便的根本，因為沒有散亂才能成就禪定，從禪定才能生起智慧觀照而破除這些影像。 『以細』以下，正式說明兩種方便，也就是善巧方便的相狀。然而破除色法需要兩種方法，破除心法只需要一種，就是去除細微末節的執著。因為心和心所法無法分析破除，粗顯的色法容易讓人執著，難以忘記，所以要分析到極微細的程度，才能容易去除妄念，所以需要兩種方法。如下文所說：『相想就是心境，心境兩忘所以說是去除。』 十一，經文中從『須菩提！于意云何？可以三十二相見如來不？乃至是名三十二相。』以下。遠離福德的執著。所要遠離的障礙。想要進入聖道需要福德作為資糧，就像人要遠行怎麼可以空手前往。佛是至聖，是福德的根源，供養和侍奉佛一定能獲得福德，就用這些福德作為資糧。如果供養能得到福德，就是安住而不是障礙，反之就是障礙而不是安住。 『不以』以下，有人問：『經文說不能用相來見如來。如來尚且不能用相見，怎麼能給侍奉如來呢？』所以這裡解釋說，這只是用智慧隨順相應，稱為給侍。但不是...
【English Translation】 English version: 'Realm', although formed by the aggregation of fine dust, is called 'Pindagraha' (grasping). Considering the body and its instruments as the dependent support (依報, yībào) and the principal reward (正報, zhèngbào), clinging to these is correspondence. Second, the four skandhas (蘊, yùn) of feeling (受, shòu), perception (想, xiǎng), volition (行, xíng), and consciousness (識, shì) are formed by the aggregation of mind (心, xīn) and mental factors (心所法, xīnsuǒfǎ), and are called 'Pindagraha'. Considering the feelings of pleasure and pain, etc., is correspondence. Third, the combination of form (色, sè) and mind forms this body, and is called 'Pindagraha'. Considering the existence of mind and form as 'I' and 'person' is correspondence. 'Volition' means the process of change and creation. The meaning of observing and breaking through these will be explained below. The appearance of images refers to form and mind, etc., which are images in the Dharma realm, or images of karmic consciousness. The following text will explain how to distance and break through these images. The obstacles to be distanced. 'Without skillful means' means that without skillful means, these images cannot be broken through, so it is called an obstacle. If there are skillful means to break through it, then one can abide in reality. The characteristics of skillful means will be explained in detail below. The passage 'Having distanced' below uses the previous abiding as the basis of skillful means. Because without distraction, samadhi (定, dìng) can be achieved, and from samadhi, wisdom (慧, huì) can arise to observe and break through these images. The passage 'With subtlety' below formally explains the two kinds of skillful means. However, breaking through form requires two methods, while breaking through mind requires only one, which is to remove subtle attachments. Because the mind and mental factors cannot be analyzed and broken through, the obvious form is easy to cling to and difficult to forget. Therefore, it must be analyzed to the finest degree to easily remove delusional thoughts, so two methods are needed. As the following text says: 'Appearance and thought are mind and object, and the forgetting of both mind and object is called removal.' Eleven, the sutra begins with 'Subhuti! What do you think? Can the Tathagata (如來, Rúlái) be seen by the thirty-two marks? And so on, this is called the thirty-two marks.' below. Distancing oneself from the attachment to merit. The obstacles to be distanced. To enter the holy path, one needs merit as resources, just as one cannot travel far empty-handed. The Buddha is the most holy and the source of merit. Offering and serving the Buddha will surely obtain merit, and these merits are used as resources. If offering can obtain merit, then it is abiding and not an obstacle, and vice versa. The passage 'Not with' below, someone asks: 'The sutra says that the Tathagata cannot be seen by form. If the Tathagata cannot be seen by form, how can one serve the Tathagata?' Therefore, this explains that it is only called serving by following and corresponding with wisdom. But it is not...
謂棄卻相身別侍無相之佛，但了相即非相，不生執著乃曰相應。凡所供養親近恭敬，皆名給侍。若生執著不順於理，雖常見佛不名為見。如下文云：「若以色見我，以音聲求我，是人行邪道，不能見如來。」《華嚴》云：「若人百千劫，常隨於如來，不了真實義，盲瞑不見佛。」又如佛昔三月升忉利天，為母說法后降閻浮，有蓮華色比丘尼，欲先見佛，化作轉輪王，隊仗往至佛所。佛乃訶之具陳上事。時須菩提在於山中，亦欲見佛，尋復思念：「空無相理是真法身，何用見色相。」言已復坐竟不往見。於是佛告蓮華色言：「須菩提先見我竟，汝已在後。」故知執相迷真對面千里，虛心體物天地一家。故古人云：「肝膽雖近，情生則隔；江山雖緬，道契則鄰。」是知通達妙理方真給侍，若斯給侍是侍真佛，故所獲福無有邊際。
十二者，經從「須菩提！若有善男子、善女人，以恒河沙等身佈施，乃至是名第一波羅蜜。」離樂下。是所離障。然障名有所闕略，若取周備不過住名。但樂味成障、遠離成住。且約為障起過有其五重：一、為身求利。二、由求利養令身疲乏；此復有二：一、由放逸令身疲乏，二、求不得身亦疲乏。三、由身疲故令心熱惱。四、由心熱惱故不起精進。五、由不精進故退失功德。
恒沙
【現代漢語翻譯】 現代漢語譯本： 所謂拋棄對外在表象的執著，轉而侍奉那無形無相的佛，關鍵在於明白所有表象都不是永恒不變的，不因此產生執念，這才叫做相應。所有供養、親近、恭敬的行為，都可以稱為給侍。如果產生執著，不符合真理，即使經常見到佛，也不能算是真正見到。如下文所說：『如果憑藉外貌來看我，用聲音來尋求我，這個人就是在走邪路，不能見到如來。』《華嚴經》中說：『如果有人經歷百千劫，一直跟隨如來，卻不明白真實的意義，就像盲人一樣看不見佛。』又如佛陀過去在忉利天為母親說法三個月后回到閻浮提，有位名叫蓮華色的比丘尼，想要第一個見到佛，就變化成轉輪王，帶著隊伍前往佛所在的地方。佛陀就呵斥了她，並詳細地講述了這件事。當時須菩提在山中，也想見到佛，隨即又思考：『空無相的道理才是真正的法身，何必執著于外在的形象呢？』說完就又坐下來，最終沒有前去拜見。於是佛陀告訴蓮華色：『須菩提已經先見到我了，你反而在後面。』所以說執著于外在的表象就會迷惑而遠離真理，即使面對面也相隔千里，虛心體會萬物，才能感受到天地萬物本為一體。所以古人說：『肝膽雖然相近，但如果產生隔閡，情意就會疏遠；江河山川雖然遙遠，但如果道義相合，就會像鄰居一樣親近。』由此可知，通達微妙的真理才是真正的給侍，像這樣的給侍才是侍奉真佛，所以獲得的福報是無邊無際的。
第十二點，經文從『須菩提！若有善男子、善女人，以恒河沙等身佈施，乃至是名第一波羅蜜。』（Subhuti! If a virtuous man or virtuous woman were to give away as alms as many bodies as there are sands in the Ganges, it would not be as good as holding onto this teaching.）開始，到『離樂』（renunciation of pleasure）以下，是所要遠離的障礙。然而，這裡所說的障礙名稱有所省略，如果要說得周全，不過是一個『住』（abiding）字。因為貪圖安樂會形成障礙，遠離安樂才能成就『住』。且簡要地說，障礙的產生有五個層次：一、爲了自身而追求利益。二、因為追求利益供養而使身體疲憊；這又分為兩種情況：一、因為放縱逸樂而使身體疲憊，二、因為求而不得使身體也疲憊。三、因為身體疲憊而使內心煩惱。四、因為內心煩惱而不生起精進之心。五、因為不精進而退失功德。
恒沙（Ganges sand）
【English Translation】 English version: The so-called abandoning attachment to external appearances and instead serving the Buddha who is without form or appearance, the key lies in understanding that all appearances are impermanent and not becoming attached to them; this is called corresponding. All acts of offering, approaching, and revering can be called attendance. If attachment arises and does not accord with the truth, even if one sees the Buddha often, it cannot be considered truly seeing. As the following text says: 'If one sees me by form, or seeks me by sound, that person is walking a heretical path and cannot see the Tathagata.' The Avatamsaka Sutra says: 'If a person follows the Tathagata for hundreds of thousands of kalpas but does not understand the true meaning, they are like a blind person who cannot see the Buddha.' Another example is when the Buddha ascended to Trayastrimsa Heaven for three months to preach to his mother and then returned to Jambudvipa. There was a Bhikkhuni named Utpalavarna who wanted to be the first to see the Buddha, so she transformed into a Chakravartin King and led a retinue to where the Buddha was. The Buddha rebuked her and explained the matter in detail. At that time, Subhuti was in the mountains and also wanted to see the Buddha, but then he thought: 'The principle of emptiness and non-appearance is the true Dharmakaya, why be attached to external forms?' After saying this, he sat down again and ultimately did not go to see the Buddha. Thereupon, the Buddha told Utpalavarna: 'Subhuti has already seen me first, you are behind.' Therefore, it is said that attachment to external appearances leads to delusion and separation from the truth, even if face to face, they are separated by a thousand miles. Only by humbly experiencing all things can one feel that all things in the universe are one family. Therefore, the ancients said: 'Although the liver and gallbladder are close, if estrangement arises, affection will be distant; although rivers and mountains are far away, if the principles are in harmony, they will be as close as neighbors.' From this, it can be known that understanding the subtle truth is true attendance, and such attendance is serving the true Buddha, so the blessings obtained are boundless.
Twelfth point, the sutra begins with 'Subhuti! If a virtuous man or virtuous woman were to give away as alms as many bodies as there are sands in the Ganges, it would not be as good as holding onto this teaching.' and continues to 'renunciation of pleasure' below, which are the obstacles to be renounced. However, the names of the obstacles mentioned here are somewhat abbreviated. If one were to state it comprehensively, it would simply be 'abiding'. Because craving pleasure forms an obstacle, and renouncing pleasure enables 'abiding'. To put it simply, the arising of obstacles has five levels: 1. Seeking benefit for oneself. 2. Because of seeking benefits and offerings, the body becomes exhausted; this is further divided into two situations: 1. The body becomes exhausted due to indulgence in pleasure, 2. The body becomes exhausted because of seeking but not obtaining. 3. Because the body is exhausted, the mind becomes agitated. 4. Because the mind is agitated, the mind does not arise diligence. 5. Because of not being diligent, one loses merit.
Ganges sand
命施下。釋成對治。經苦校量意令改革，以見大利故不求小利，既不求利身則不疲，身既不疲心則不惱，心既不惱則起精進，既起精進則能受持獲無邊福。故知經意為治此障成其住也。
一身者。一報身也。意云：豈為一報之身，終日求名求利，求之不足未始稱情，縱使多財死為他物。持經功德無量無邊，盡未來際用之不竭。利害若此，人何不然？《無常經》云：「眷屬皆捨去，財貨任他將，但持自善根，險道充糧食。」
十三者，經從「須菩提！忍辱波羅蜜；乃至如人有目，日光明照見種種色。」離不下。所離障。此但不忍為障，忍之成住也。
無我下。出忍之所以也。斯有兩意，所謂通別。通則由無我相，雖累遭割截常能忍受。別則由無我故能忍，由累苦故能忍也。
十四者，經從「須菩提！當來之世若有善男子、善女人，能於此經受持讀誦，乃至果報亦不可思議。」離智下。所離障。若耽寂無智，即是障非住，若離寂修智，即是住非障。
日三時下。指經對治。意云：欲證聖性非智不階，經苦校量意在策發。此同《華嚴經》中訶勸之相，彼云：「法性真常離心念，二乘於此亦能得，不以此故為世尊，但以甚深無閡智。」然此是對治之別意，故須一向而言，令人舍定修慧。若據究
【現代漢語翻譯】 現代漢語譯本： 命施下。釋成對治。經文以苦難來衡量，意在令人改過自新，因為看到更大的利益，所以不追求小的利益。既然不追求自身利益，身體就不會疲憊；身體不疲憊，內心就不會煩惱；內心不煩惱，就會產生精進之心；產生精進之心，就能受持佛經，獲得無邊的福報。所以要知道，經文的用意在於對治這些障礙，成就安住的狀態。
一身者。指一報身（指由前世業力所感召而生的身體）。意思是說：難道爲了這一個報身，終日求名求利，求之不足，從未感到滿足，即使擁有很多財富，死後也成為別人的東西。受持佛經的功德無量無邊，直到未來無盡的時間都可以使用而不枯竭。利益和損害如此明顯，人為什麼不這樣做呢？《無常經》說：『眷屬都會舍你而去，財物任由他人拿走，唯有持守自己的善根，才能在險惡的道路上充當糧食。』
十三者，經文從『須菩提！忍辱波羅蜜（忍辱到達彼岸）；乃至如人有目，日光明照見種種色。』開始講離障，所要遠離的障礙。這裡說的是不能忍耐是一種障礙，能夠忍耐就能成就安住的狀態。
無我下。說明忍辱的原因。這裡有兩種含義，即通義和別義。通義是指由於沒有我相，即使多次遭受割截也能忍受。別義是指因為沒有我執所以能忍耐，因為經歷了很多苦難所以能忍耐。
十四者，經文從『須菩提！當來之世若有善男子、善女人，能於此經受持讀誦，乃至果報亦不可思議。』開始講離智障，所要遠離的障礙。如果沉溺於寂靜而沒有智慧，這就是障礙而不是安住；如果離開寂靜而修習智慧，這就是安住而不是障礙。
日三時下。指經文的對治作用。意思是說：想要證得聖人的本性，沒有智慧就無法達到，經文以苦難來衡量，意在策勵啓發。這和《華嚴經》中呵斥勸勉的相類似，經中說：『法性真常，遠離心念，二乘人也能證得，但不能因此就成為世尊，而是要依靠甚深無礙的智慧。』然而這是對治的特殊含義，所以必須一概而論，令人捨棄禪定而修習智慧。如果根據究竟的道理來說
【English Translation】 English version: 'Commanded to bestow.' Explains the means of treatment. The sutra uses suffering as a measure to encourage reform, seeing the greater benefit and not seeking small gains. Since one does not seek personal gain, the body will not be weary; if the body is not weary, the mind will not be troubled; if the mind is not troubled, it will give rise to diligence; if diligence arises, one can uphold the sutra and obtain boundless blessings. Therefore, know that the sutra's intention is to treat these obstacles and achieve a state of abiding.
'One body.' Refers to one retribution body (the body born from the karmic forces of previous lives). The meaning is: How can one, for the sake of this one retribution body, seek fame and profit all day long, never feeling satisfied even when obtained, and even if one possesses much wealth, it becomes someone else's after death? The merit of upholding the sutra is immeasurable and boundless, inexhaustible for use throughout the endless future. With such clear benefits and harms, why do people not do it? The 'Impermanence Sutra' says: 'Family members will all leave you, wealth will be taken by others, only hold onto your own roots of goodness, to serve as provisions on the perilous path.'
'Thirteen,' the sutra begins with 'Subhuti! The Perfection of Patience (Kshanti Paramita); even as a person with eyes, sees various colors in the sunlight.' Discusses the obstacles to be abandoned. Here it says that being unable to endure is an obstacle, and being able to endure achieves a state of abiding.
'No self' below. Explains the reason for patience. There are two meanings here, namely general and specific. The general meaning is that because there is no self-image, one can endure even when repeatedly subjected to dismemberment. The specific meaning is that because there is no self-attachment, one can endure, and because one has experienced much suffering, one can endure.
'Fourteen,' the sutra begins with 'Subhuti! In the future, if there are good men and good women who can uphold, recite, and study this sutra, even the karmic rewards are inconceivable.' Discusses the intellectual obstacles to be abandoned. If one is immersed in stillness without wisdom, this is an obstacle and not abiding; if one leaves stillness and cultivates wisdom, this is abiding and not an obstacle.
'Three times a day' below. Refers to the sutra's remedial effect. The meaning is: If one wishes to attain the nature of a sage, it cannot be achieved without wisdom. The sutra uses suffering as a measure to encourage and inspire. This is similar to the reprimanding and exhorting aspects in the 'Avatamsaka Sutra,' which says: 'The nature of Dharma is true and constant, beyond the mind's thoughts, even those of the Two Vehicles can attain it, but not by this alone can one become a World Honored One, but by profound and unobstructed wisdom.' However, this is a special meaning of treatment, so it must be stated categorically, causing people to abandon samadhi and cultivate wisdom. If based on the ultimate principle
竟通論，必須定慧等學。《涅槃經》中說：「定慧不等不見佛性，無明邪見自此而生。」前第十一住便是定門，對治不同故須然也。修習之者須兼行之。
十五者，經從「爾時，須菩提白佛言：世尊，乃至實無有法發阿耨多羅三藐三菩提者。」離十一下。所離障。謂動不自攝，則是障非住；若自攝不動，則是住非障也。論中則云自取障。
我能下。釋。意云：由計我故，遂起降住勝能之心，不覺喜動故不自攝。今經既云：「無一眾生得滅度」，無法得菩提，則不計勝能，故能對治也。
十六，經從「須菩提！于意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？乃至是故名一切法。」離十二下。若無教授即是障非住，若得教授即是住非障。
欲入下。釋成住義。雖三賢位中亂修六度經一無數劫，欲入聖道要佛策發，故於資糧位后立加行名。其猶鉆火，火欲出時倍加功力。遇佛然燈佛也。得無所得者，即然燈與善慧授記，當得作佛號釋迦牟尼，非佛與法故云無得。
問：「此說善慧得記進入八地，何故將此配地前耶？」
答：「欲入初地須學八地，用心方可得入。若學初地竟不能入，如人學射可知。又將證八地猶須教授，欲入見道豈得不然。然從第五至此住中，每住對治一
【現代漢語翻譯】 現代漢語譯本： 關於究竟通達的討論，必須在禪定和智慧上達到平衡。《涅槃經》中說：『禪定和智慧不平衡，就無法見到佛性，無明和邪見就會由此產生。』前面的第十一住就是禪定的法門，因為要對治不同的障礙，所以必須這樣做。修行的人必須同時進行禪定和智慧的修習。 第十五個要點，經文從『這時，須菩提（Subhuti）稟告佛陀說：世尊，乃至實際上沒有法可以證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』對應于離開第十一住之後的狀態。所要離開的障礙，指的是心念浮動不能自我控制，這就是障礙而不是安住；如果能夠自我控制而不動搖，這就是安住而不是障礙。論中則說是自己招致的障礙。 『我能』以下是解釋。意思是說：由於執著于『我』，於是產生了想要降伏、安住和超越的心念，沒有察覺到內心的喜悅和浮動，因此不能自我控制。現在經文說：『沒有一個眾生被度化』，沒有法可以證得菩提，那麼就不會執著于超越的能力，因此能夠對治這些障礙。 第十六個要點，經文從『須菩提（Subhuti）！你認為怎麼樣？如來在燃燈佛（Dipankara Buddha）那裡，有法可以證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）嗎？乃至因此名為一切法。』對應于離開第十二住之後的狀態。如果沒有教授指導，那就是障礙而不是安住；如果得到教授指導，那就是安住而不是障礙。 『想要進入』以下是解釋成就安住的意義。即使在三賢位中混亂地修習六度，經歷無數劫，想要進入聖道，仍然需要佛陀的鞭策和啓發，因此在資糧位之後設立加行位。這就像鉆木取火，在火快要出來的時候，更加努力地付出。遇到佛陀，就是燃燈佛（Dipankara Buddha）。得到無所得，就是燃燈佛（Dipankara Buddha）給善慧（Sumedha）授記，將來會成佛，佛號釋迦牟尼（Sakyamuni），不是佛陀給予了法，所以說是無所得。 問：『這裡說善慧（Sumedha）得到授記後進入八地，為什麼要把這個和地前位對應呢？』 答：『想要進入初地，必須學習八地的用心方法，才有可能進入。如果學習初地的方法，最終也不能進入，就像學習射箭一樣可以明白這個道理。而且即使要證得八地，仍然需要教授指導，想要進入見道怎麼可能不需要呢？』然而從第五住到這個住，每一住都對治一種障礙。
【English Translation】 English version: Regarding the discussion of ultimate thorough understanding, it is necessary to achieve balance in both Samadhi (concentration) and Prajna (wisdom). The Nirvana Sutra states: 'If Samadhi and Prajna are not balanced, one cannot see the Buddha-nature, and ignorance and wrong views will arise from this.' The preceding eleventh stage is the gate of Samadhi, because it is necessary to counteract different obstacles. Those who practice must cultivate both simultaneously. The fifteenth point, the sutra begins with 'At that time, Subhuti (須菩提) said to the Buddha: World Honored One, up to the point that there is actually no Dharma by which one attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提).' This corresponds to the state after leaving the eleventh stage. The obstacles to be left behind refer to the mind being agitated and unable to control itself, which is an obstacle rather than abiding; if one can control oneself and not be shaken, this is abiding rather than an obstacle. The treatise says that one takes the obstacle upon oneself. 'I am able' below is the explanation. The meaning is: Because of attachment to 'I', one then generates the mind of wanting to subdue, abide, and surpass, not realizing the joy and agitation in the mind, therefore unable to control oneself. Now the sutra says: 'There is not a single sentient being who is liberated', there is no Dharma by which one attains Bodhi, then one will not be attached to surpassing abilities, therefore able to counteract these obstacles. The sixteenth point, the sutra begins with 'Subhuti (須菩提)! What do you think? Did the Tathagata (如來), at Dipankara Buddha's (然燈佛) place, have any Dharma by which he attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提)? Up to the point that it is therefore called all Dharmas.' This corresponds to the state after leaving the twelfth stage. If there is no instruction, that is an obstacle rather than abiding; if one receives instruction, that is abiding rather than an obstacle. 'Wanting to enter' below explains the meaning of accomplishing abiding. Even if one confusedly cultivates the Six Paramitas (六度) in the Three Worthies positions for countless kalpas, wanting to enter the holy path still requires the Buddha's encouragement and inspiration, therefore the name 'application stage' is established after the accumulation stage. This is like drilling wood for fire, when the fire is about to come out, one puts in even more effort. Encountering the Buddha is Dipankara Buddha (然燈佛). Obtaining non-attainment is that Dipankara Buddha (然燈佛) gave Sumedha (善慧) the prediction that he would become a Buddha in the future, with the name Sakyamuni (釋迦牟尼), it is not that the Buddha gave the Dharma, therefore it is said to be non-attainment. Question: 'Here it says that Sumedha (善慧) entered the eighth Bhumi (地) after receiving the prediction, why is this associated with the pre-Bhumi position?' Answer: 'Wanting to enter the first Bhumi, one must learn the methods of the eighth Bhumi, then it is possible to enter. If one learns the methods of the first Bhumi, one will ultimately not be able to enter, just like learning archery, one can understand this principle. Moreover, even to attain the eighth Bhumi, one still needs instruction, how could it be that wanting to enter the path of seeing does not require it?' However, from the fifth stage to this stage, each stage counteracts one obstacle.
障，此障障于見道，今則加行位極對治已盡，故云而證道矣。」
十七者，經從「須菩提！譬如人身長大，乃至佛說一切法無我、無人、無眾生、無壽者。」攝種性下。釋成住義。智體即觀照，般若是能證也。即妙平二智無分別也。以得此智生如來家，決定紹佛種，故斯則地前加行之智，至於初地轉受此名。
證遍等者，體即實相般若，是所證也，以遍在一切法中故。《唯識》云：「由此真如二空所顯，無有一法而不在故。」論中則名平等智。然有五種平等因緣：一、粗惡平等，二、法無我平等，三、斷相應平等，四、無希望心平等，五、一切菩薩證道平等。有是五種因緣，故名平等智。故論云：「入證道時得二種智。一、攝種性智，二、平等智也。」然所證是理，今云智者斯有兩意：一準《起信》論云：「依此法身說名本覺。」二則理智冥合能所不殊，如珠與光不相舍離。
成法報身者。攝種性智至果得成報身，平等智至果得成法身。故長大者，論即云妙大。妙即報身，以萬行功德所莊嚴故。大即法身，真如實理遍一切故。
十八者，自此已下皆求佛地。于中復有六種具足。
具足者。圓滿義。謂轉舍二障，轉得菩提涅槃，攝轉具足也。既證聖性生如來家，須示佛果功德令其欣趣。
【現代漢語翻譯】 現代漢語譯本：『障』，這個『障』阻礙了見道，現在加行位的極致對治已經完成，所以說證得了道。
第十七點，經文從『須菩提！譬如人身長大，乃至佛說一切法無我、無人、無眾生、無壽者。』開始，是關於攝種性的解釋。解釋成住的意義。智體就是觀照，般若（Prajna，智慧）是能證悟的。也就是妙觀察智和平等性智沒有分別。因為得到這種智慧，就出生在如來家，決定繼承佛的種子，所以這是地前加行位的智慧，到了初地才轉而接受這個名稱。
證遍等，體就是實相般若（Prajna，智慧），是所證悟的，因為它遍在一切法中。《唯識》中說：『由此真如二空所顯現，沒有一法不在其中。』論中則稱之為平等性智。然而有五種平等因緣：一、粗惡平等，二、法無我平等，三、斷相應平等，四、無希望心平等，五、一切菩薩證道平等。因為有這五種因緣，所以稱為平等性智。所以論中說：『進入證道時得到兩種智慧。一、攝種性智，二、平等性智。』然而所證悟的是理，現在說智，這裡有兩層意思：一是按照《起信論》所說：『依據此法身說名為本覺。』二是理智冥合，能證和所證沒有差別，如同珠子和光芒不相舍離。
成就法報身，攝種性智到了果位成就報身，平等性智到了果位成就法身。所以長大，論中就說是妙大。妙就是報身，因為萬行功德所莊嚴。大就是法身，真如實理遍一切。
第十八點，從這裡開始都是爲了求佛地。其中又有六種具足。
具足，是圓滿的意思。指的是轉舍二障，轉而得到菩提涅槃，攝轉具足。既然證得了聖性，出生在如來家，就必須展示佛果的功德，讓他們欣然前往。
【English Translation】 English version: 'Obstruction', this 'obstruction' hinders the seeing of the path. Now, the ultimate antidote of the stage of application has been exhausted, hence it is said that the path has been attained.
Seventeenth, the sutra begins with 'Subhuti! For example, the human body grows tall, even to the point where the Buddha speaks of all dharmas as without self, without person, without sentient being, without lifespan.' This explains the meaning of the inherent nature. The essence of wisdom is contemplation, and Prajna (wisdom) is what can be realized. That is, the Wonderful Observing Wisdom and the Equality Wisdom are without distinction. Because one attains this wisdom, one is born into the family of the Tathagata, and is destined to inherit the seed of the Buddha. Therefore, this is the wisdom of the stage of application before the ground, and it is only when one reaches the first ground that one transforms and receives this name.
Realizing pervasiveness and equality, the essence is the Prajna (wisdom) of reality, which is what is realized, because it pervades all dharmas. The Vijnaptimatrata says: 'Because of this Suchness revealed by the two emptinesses, there is not a single dharma that is not within it.' In the treatise, it is called Equality Wisdom. However, there are five causes of equality: first, equality of coarseness and evil; second, equality of the non-self of dharmas; third, equality of correspondence with cessation; fourth, equality of the absence of hopeful mind; fifth, equality of all Bodhisattvas attaining the path. Because there are these five causes, it is called Equality Wisdom. Therefore, the treatise says: 'When entering the attainment of the path, one obtains two kinds of wisdom: first, the Wisdom of Comprehending the Lineage; second, the Equality Wisdom.' However, what is realized is principle, and now saying wisdom, there are two meanings here: first, according to the Awakening of Faith treatise, 'Based on this Dharmakaya, it is called Original Enlightenment'; second, principle and wisdom merge, and the able and the realized are not different, like a pearl and its light not separating.
Accomplishing the Dharma and Reward Bodies, the Wisdom of Comprehending the Lineage reaches the fruition and accomplishes the Reward Body, and the Equality Wisdom reaches the fruition and accomplishes the Dharma Body. Therefore, growing tall, the treatise says it is Wonderful Greatness. Wonderful is the Reward Body, because it is adorned by the merits of myriad practices. Great is the Dharma Body, because the true and real principle pervades everything.
Eighteenth, from here onwards, all are seeking the Buddha Ground. Among them, there are six kinds of completeness.
Completeness means perfection. It refers to transforming and relinquishing the two obstructions, transforming and attaining Bodhi and Nirvana, comprehending and transforming completely. Since one has realized the holy nature and is born into the family of the Tathagata, one must show the merits of the Buddha fruit to make them joyfully go forth.
然其果德雖多，以要言之，不出依正二報。二報之內先明所依，若無所依，能依何立？正報之內不逾福智，智引福故先智後福，然後別顯三業，依次所明。
一、經從「須菩提！若菩薩作是言：『我當莊嚴佛土。』是不名菩薩，乃至若菩薩通達無我法者，如來說名真是菩薩。」此教下。指位。即從二地至於等覺，當修道位。謂莊嚴之時離能所相，名之為凈。稱周法界故云具足。故經云：「通達無我法者，如來說名真是菩薩。」
二者，經從「須菩提！于意云何？如來有肉眼不？乃至未來心不可得。」見凈者即五眼也。見即無見名之為凈，無所不見名為具足。智凈者即悉知諸心等，知即無知名之為凈，無所不知名為具足。以智見不別故當一處。此下等即指位，揀非修道，即無學位也。下之四段皆合有無上之言，故云貫通下四
三者，經從「須菩提！于意云何？若人滿三千大千世界七寶以用佈施，乃至以福德無故，如來說得福德多。」
問：「前已頻說施福，與此何別？」
答：「前所說者，皆是校量不及受持之福。今此說者，乃是無住稱性之福非能校量，故不同也。」
問：「佛是果，佈施是因，云何果中即說因行？」
答：「凡是果德皆彼因成，舉彼無住之因，以彰稱性
【現代漢語翻譯】 現代漢語譯本：然而，菩薩所證得的果德雖然很多，但總的來說，不外乎依報和正報這兩種。在這兩種報應中，首先要明白所依之境，如果沒有所依之境，能依之身又如何安立呢？在正報之內，又不出福德和智慧。因為智慧能夠引導福德，所以先說智慧后說福德，然後分別闡明身、口、意三業，依次說明。
一、經文從『須菩提（Subhuti，佛陀的弟子）！若菩薩作是言：『我當莊嚴佛土。』是不名菩薩，乃至若菩薩通達無我法者，如來說名真是菩薩。』這段經文開始，指明了菩薩的位次。也就是從二地菩薩到等覺菩薩，都應當修習的道位。所謂的莊嚴佛土，就是在莊嚴的時候，要遠離能莊嚴和所莊嚴的對立相，這才能稱之為清凈。因為這種清凈周遍整個法界，所以說是具足。因此經文說：『通達無我法者，如來說名真是菩薩。』
二、經文從『須菩提（Subhuti，佛陀的弟子）！于意云何？如來有肉眼不？乃至未來心不可得。』這段經文開始，所說的見凈，就是指佛的五眼。這裡的『見』，就是指沒有能見和所見的分別，這才能稱之為清凈，無所不見才能稱之為具足。智凈，就是指完全瞭解眾生的心念等等。這裡的『知』，就是指沒有能知和所知的分別，這才能稱之為清凈，無所不知才能稱之為具足。因為智慧和見地沒有分別，所以放在一處說明。這段經文以下所說的，是指明菩薩的位次，揀擇不是修道位的菩薩，也就是無學位的菩薩。下面的四段經文都包含有無上的含義，所以說貫通下面的四段經文。
三、經文從『須菩提（Subhuti，佛陀的弟子）！于意云何？若人滿三千大千世界七寶以用佈施，乃至以福德無故，如來說得福德多。』這段經文開始。
問：『前面已經多次說到佈施的福德，與這裡所說的有什麼區別？』
答：『前面所說的，都是用來衡量比不上受持經文的福德。而現在這裡所說的，是無住的、與自性相符的福德，是無法用校量來衡量的，所以和前面所說的不同。』
問：『佛是果位，佈施是因行，為什麼在果位中還要說因行的事呢？』
答：『凡是果位的功德，都是由因行成就的。這裡舉出無住的因行，是爲了彰顯與自性相符的功德。』
【English Translation】 English version: However, although the fruits of virtue attained by a Bodhisattva are many, in essence, they do not go beyond the two retributions of dependent and direct. Within these two retributions, first clarify the dependent environment; if there is no dependent environment, how can the relying entity be established? Within the direct retribution, it does not exceed blessings and wisdom. Because wisdom leads to blessings, wisdom is discussed before blessings, and then the three karmas of body, speech, and mind are separately elucidated, explained in order.
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The sutra begins with 'Subhuti (佛陀的弟子, Buddha's disciple)! If a Bodhisattva says, 'I will adorn Buddha lands,' he is not called a Bodhisattva, up to the point where if a Bodhisattva understands the Dharma of no-self, the Tathagata calls him a true Bodhisattva.' This passage indicates the position, namely, from the Second Ground to Equal Enlightenment, the stage of practice. Adorning at this stage means being free from the duality of the adorer and the adorned, which is called purity. Because it encompasses the entire Dharma realm, it is called complete. Therefore, the sutra says, 'One who understands the Dharma of no-self, the Tathagata calls him a true Bodhisattva.'
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The sutra begins with 'Subhuti (佛陀的弟子, Buddha's disciple)! What do you think? Does the Tathagata have the physical eye? Up to the point where the future mind is unattainable.' Seeing purity refers to the five eyes of the Buddha. 'Seeing' here means no seeing and seen, which is called purity; seeing everything is called completeness. Wisdom purity refers to knowing all minds, etc. 'Knowing' here means no knowing and known, which is called purity; knowing everything is called completeness. Because wisdom and seeing are not separate, they are discussed together. The following passage indicates the position, distinguishing it from the stage of practice, namely, the stage of no learning. The following four sections all contain the meaning of unsurpassed, hence it is said to connect the following four.
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The sutra begins with 'Subhuti (佛陀的弟子, Buddha's disciple)! What do you think? If someone filled three thousand great thousand worlds with the seven treasures for almsgiving, up to the point that because of the absence of merit, the Tathagata says he obtains much merit.'
Question: 'The merit of giving has been mentioned frequently before, what is the difference here?'
Answer: 'What was said before was all about measuring and comparing, and it cannot compare to the merit of receiving and upholding the sutra. What is said here is the merit of non-abiding, which is in accordance with one's nature, and cannot be measured, so it is different.'
Question: 'The Buddha is the fruit, and giving is the cause. Why is the causal action discussed in the fruit stage?'
Answer: 'All the virtues of the fruit stage are achieved by causal actions. Here, the non-abiding causal action is mentioned to manifest the merit that is in accordance with one's nature.'
之福也。」
言自在者，揀有漏之福不自在也。若準論中，此與智凈合為一段，意明福智不相離故，則于身中開之為二，謂色身具足亦盈六數。今則合後開前者，意云福之與智迢然不同，配攝因果五六有異，異須開也。相之與好同是一身，兼對下語，意以成三業，故須合也。
四者，經從「須菩提！于意云何？佛可以具足色身見不？乃至是名諸相具足。」此明如來真應具足。如經云：「即非具足色身」，明真身也。「是名具足色身」，明應身也。「即非諸相具足」，明真身也。「是名諸相具足」，明應身也。
五者，經從「須菩提！汝勿謂如來作是念：『我當有所說法』，乃至是名說法。」說而無說、無說之說，是真說法具足者。無法可說、無所不說，是名說法。
六者，然於心中復有六種：一、念處，二、正覺，三、施設大利益，四、攝取法身，五、不住生死涅槃，六、行住凈。化度眾生大悲為本，故先明念處。自未成佛焉能度他，故次明正覺。自利既滿即合利他，故次明施設大利益。猶恐滯相大，次明攝取法身。又恐住空有，故次明不住生死涅槃。又恐執施化跡，故次明行住凈也。以此六義別對經文，廣如彼論避煩不敘。
又十下。二重，以八義相攝。一者、攝是籠羅包納之義，
【現代漢語翻譯】 現代漢語譯本：'這是福德啊。'
'言自在者'，是說有漏的福德並不自在。如果按照《瑜伽師地論》中的說法，這裡應該和'智凈'合為一段，意思是說明福德和智慧不可分離。那麼在自身中分開為二，是說色身具足也盈滿六種。現在是合併後面的，分開前面的，意思是說福德和智慧截然不同，配合攝受因果，五和六有所差異，差異就需要分開。相和好同是一身，兼顧下面的話語，意思是成就三業，所以需要合併。
第四點，經文從'須菩提！于意云何？佛可以具足色身見不？乃至是名諸相具足。'這裡說明如來的真身和應身都具足。如經文所說：'即非具足色身'，說明真身。'是名具足色身'，說明應身。'即非諸相具足'，說明真身。'是名諸相具足'，說明應身。
第五點，經文從'須菩提！汝勿謂如來作是念：『我當有所說法』，乃至是名說法。'說而無說、無說之說，這是真正的說法具足。無法可說、無所不說，這叫做說法。
第六點，然而在心中又有六種：一、念處（smṛtyupasthāna），二、正覺（sambodhi），三、施設大利益，四、攝取法身（dharmakāya），五、不住生死涅槃（nirvāṇa），六、行住凈。化度眾生以大悲為根本，所以先說明念處。自己沒有成佛怎麼能度化他人，所以其次說明正覺。自利已經圓滿就應該利益他人，所以其次說明施設大利益。還恐怕滯留在相上，所以其次說明攝取法身。又恐怕住在空有之中，所以其次說明不住生死涅槃。又恐怕執著于施化之跡，所以其次說明行住凈。用這六種意義分別對應經文，詳細的就像那部論一樣，爲了避免繁瑣就不敘述了。
又十下。二重，用八種意義互相攝受。一者、攝是籠罩包容的意思。
【English Translation】 English version: 'This is merit.'
'言自在者 (yan zizai zhe)' refers to the fact that the merit of conditioned existence is not truly free. According to the Yogācārabhūmi-śāstra, this should be combined with '智凈 (zhijing)' into one section, meaning that merit and wisdom are inseparable. Then, dividing it into two within oneself means that the complete physical body is also filled with six qualities. Now, it combines the latter and separates the former, meaning that merit and wisdom are distinctly different, and the coordination of cause and effect, five and six, are different, and the differences need to be separated. Form and marks are the same body, and also considering the following words, it means accomplishing the three karmas, so it needs to be combined.
Fourth, the sutra says, 'Subhuti! What do you think? Can the Tathagata be seen by the perfection of the physical body? ...and this is called the perfection of all marks.' This explains that the true and manifested bodies of the Tathagata are complete. As the sutra says, 'That is not the perfection of the physical body,' which refers to the true body. 'This is called the perfection of the physical body,' which refers to the manifested body. 'That is not the perfection of all marks,' which refers to the true body. 'This is called the perfection of all marks,' which refers to the manifested body.
Fifth, the sutra says, 'Subhuti! Do not think that the Tathagata has this thought: 'I should preach the Dharma,' ...and this is called preaching the Dharma.' Speaking without speaking, and not speaking while speaking, this is the true perfection of preaching the Dharma. There is no Dharma to be spoken, and there is nothing that is not spoken, this is called preaching the Dharma.
Sixth, furthermore, there are six kinds in the mind: 1. Smṛtyupasthāna (念處), 2. Sambodhi (正覺), 3. Establishing great benefits, 4. Embracing the Dharmakāya (法身), 5. Not dwelling in Saṃsāra (生死) or Nirvāṇa (涅槃), 6. Pure conduct in walking and dwelling. Transforming sentient beings is based on great compassion, so first explain smṛtyupasthāna. If one has not become a Buddha, how can one liberate others, so next explain sambodhi. Once self-benefit is complete, one should benefit others, so next explain establishing great benefits. Still fearing attachment to forms, next explain embracing the Dharmakāya. Also fearing dwelling in emptiness or existence, next explain not dwelling in Saṃsāra or Nirvāṇa. Also fearing attachment to the traces of giving and transformation, next explain pure conduct in walking and dwelling. Using these six meanings to correspond to the sutra text, as detailed in that treatise, I will not elaborate to avoid being tedious.
Also, the following ten. Twofold, using eight meanings to mutually embrace. First, '攝 (she)' means to encompass and contain.
即以普度眾生現無違反，是故配同第一發心住也。二者、凈與相應，蓋一義耳，是故配同第二住也。三者、雖三色四法皆是欲得，由此配同三四二住也。四者可知。五者、正當凈心地故同此住。六者、正當究竟位故同此住。雖通修道就多故說。
一一下。明各攝義。如第一住中，普度四生，廣也；令入無餘涅槃，深也。實無眾生得滅度者，廣也；菩薩無我人等相者，深也。初住既爾，余則例知。若五百生忍，廣也；並無我人，深也。若細言之，前以六住攝十八住，后以二住攝十八住，皆得滿足。
疏十八住下。三、更約地位配釋。
然諸教中所說地位，或有或無。如《楞伽經》云：「十地即為初，二地即為八，乃至無所有何地」，此明無也。《仁王》、《纓絡》等經，即具說地位，是明有也。然此有無皆隨機說也。若《華嚴》行布萬差、圓融一際，有無無閡，斯則稱性之說也。然依《華嚴》有無無閡方爲了義，以約法即無，約人即有，人法既不相離，有無故合均齊。然其行人，唸唸須冥佛境反窮果海，自然階降不同。若預等級用心，畢竟障于證入。故《華嚴疏》云：「修則頓修，位分因果。」況此經宗無相，豈合列位淺深？但約情惑漸薄而位地轉高，義相稍同，故略配攝也。
等一十住者。
【現代漢語翻譯】 現代漢語譯本： 因此，以普度眾生為目標，且沒有違背真理，所以與第一發心住（指菩薩修行過程中的第一個階段，開始立下菩提心）相對應。第二，清凈與相應，實際上是一個意思，因此與第二住相對應。第三，雖然三色四法（指色、受、想、行四蘊以及地、水、火三種元素）都是想要得到的，但由此與第三、第四、第二住相對應。第四點容易理解。第五，正當于清凈心地，所以與此住相同。第六，正當于究竟的果位，所以與此住相同。雖然是通途的修道，但因為側重於某一方面，所以這樣說。
一一下。說明各自所包含的意義。例如在第一住中，普度四生（指卵生、胎生、濕生、化生），是廣大的方面；令眾生進入無餘涅槃（指徹底的解脫），是深刻的方面。實際上沒有眾生真正得到滅度，是廣大的方面；菩薩沒有我相、人相等等，是深刻的方面。初住既然如此，其餘的就可以類推得知。如果說五百生忍（指菩薩經歷五百世的忍辱修行），是廣大的方面；並且沒有我相、人相，是深刻的方面。如果細緻地說，前面用六住來涵蓋十八住，後面用二住來涵蓋十八住，都可以得到滿足。
疏十八住下。三、進一步根據地位來配合解釋。
然而各教派中所說的地位，有的有，有的沒有。例如《楞伽經》（Laṅkāvatāra Sūtra）說：『十地（指菩薩修行的十個階段）即為初地，二地即為八地，乃至無所有何地』，這說明是沒有地位的。《仁王經》（The Humane King Sutra）、《纓絡經》（The Garland Sutra）等經典，就具體地說明了地位，這說明是有地位的。然而這種有無都是隨機宜而說的。如果像《華嚴經》（Avataṃsaka Sūtra）那樣，修行的方式千差萬別，圓融歸於一體，有無都沒有妨礙，這就是符合自性的說法。然而依據《華嚴經》，有無沒有妨礙才算是究竟的意義，因為從法理上來說是沒有的，從修行的人來說是有的，人和法既然不互相分離，有和無就應該均等。然而修行的人，唸唸都必須與佛的境界相合，反過來窮盡果海，自然階梯和層次就不同。如果預先設定等級來用心，最終會障礙證悟。所以《華嚴疏》（Commentary on the Avataṃsaka Sūtra）說：『修則頓修，位分因果。』何況這部經的宗旨是無相，怎麼適合排列地位的淺深呢？只是根據情執煩惱逐漸減少，地位逐漸升高，意義上稍微相同，所以略微配合涵蓋一下。
等一十住者。
【English Translation】 English version: Therefore, aiming to universally liberate sentient beings without violating the truth, it corresponds to the first Faith-Abiding Stage (the first stage in a Bodhisattva's practice, where the Bodhi-mind is established). Second, purity and correspondence are essentially the same meaning, thus corresponding to the second Abiding Stage. Third, although the three elements and four dharmas (referring to the four aggregates of form, feeling, perception, and mental formations, as well as the three elements of earth, water, and fire) are all desired, they correspond to the third, fourth, and second Abiding Stages. The fourth point is easily understood. Fifth, it rightly corresponds to the pure mind ground, hence being the same as this stage. Sixth, it rightly corresponds to the ultimate fruition, hence being the same as this stage. Although it is a common path of practice, it is spoken of in this way because of its emphasis on a particular aspect.
One by one. Clarifying the meaning each encompasses. For example, in the first Abiding Stage, universally liberating the four types of birth (oviparous, viviparous, moisture-born, and metamorphic) is the aspect of vastness; enabling sentient beings to enter Nirvana without remainder (complete liberation) is the aspect of profundity. In reality, no sentient being truly attains extinction, is the aspect of vastness; the Bodhisattva has no concept of self, others, etc., is the aspect of profundity. Since the first Abiding Stage is like this, the rest can be inferred accordingly. If we say enduring five hundred lives of patience (referring to a Bodhisattva's practice of patience over five hundred lifetimes) is the aspect of vastness; and having no concept of self or others, is the aspect of profundity. To put it precisely, the former uses six Abiding Stages to encompass the eighteen Abiding Stages, and the latter uses two Abiding Stages to encompass the eighteen Abiding Stages, both can be fulfilled.
Commentary on the Eighteen Abiding Stages below. Three, further explaining the correspondence based on the stages.
However, the stages mentioned in various teachings either exist or do not. For example, the Laṅkāvatāra Sūtra says: 'The ten grounds (the ten stages of a Bodhisattva's practice) are the first ground, the two grounds are the eighth ground, and even nothing exists, what ground is there?', this clarifies that there are no stages. The Humane King Sutra and the Garland Sutra, etc., specifically explain the stages, which clarifies that there are stages. However, this existence or non-existence is spoken according to the occasion. If, like the Avataṃsaka Sūtra, the methods of practice are vastly different, yet harmoniously return to one, existence and non-existence are not obstacles, this is a teaching that accords with the nature. However, according to the Avataṃsaka Sūtra, non-obstruction of existence and non-existence is the ultimate meaning, because from the perspective of Dharma, there is none, and from the perspective of the practitioner, there is. Since the person and the Dharma are not separate, existence and non-existence should be equal. However, the practitioner must, in every moment, be in harmony with the Buddha's realm, and in turn, exhaust the ocean of fruition, naturally the steps and levels will be different. If one uses the mind to predetermine levels, it will ultimately obstruct realization. Therefore, the Commentary on the Avataṃsaka Sūtra says: 'Practice is sudden, the stages differentiate cause and effect.' Moreover, the doctrine of this sutra is non-form, how can it be suitable to arrange the depth of stages? It is only based on the gradual thinning of emotional afflictions and the gradual increase of stages, the meanings are slightly similar, so they are briefly matched and encompassed.
Equal to the ten Abiding Stages.
十住謂：第一、發心住，二、持地，三、修行，四、生貴，五、方便具足，六、正心，七、不退，八、童真，九、法王子，十、灌頂。今配十住者，與彼初住名同故配之也。
問：「比但云一，如何配十？」
答：「以初攝后故。」
問：「何故不言十信位耶？」
答：「亦攝入十住位中也。以前之十住，通名信行地。故亦同《華嚴》合前開后也。故發心一住，前攝十信、后攝餘九耳。」
第二十行等者。十行即：一、歡喜行，二、饒益，三、無瞋恨，四、無盡，五、離癡亂，六、善現，七、無著，八、尊重，九、善法，十、真實。
前六者。十中前六行也。以配此中第二住處，以此住處說六度故，即佈施配歡喜行，持戒配饒益行，忍辱配無瞋恨行，精進配無盡行，禪定配離癡亂行，智慧配善現行，心離分別善巧示現故。
三第七行者。不以相見如來，即無著也。
四后三行者，配第四住中三種法身。謂言說法身配尊重行，于佛言教生尊重故。智相法身配善法行，以真如無為是真善法故。福相法身配真實行，以持經之福無漏真實故。
五至十四配十回曏者。一、救護一切眾生離眾生相迴向，二、不壞，三、等一切佛，四、至一切處，五、無盡功德藏，六、隨
【現代漢語翻譯】 現代漢語譯本 十住指的是：第一、發心住（菩薩初發菩提心所安住的位次），第二、持地（菩薩堅持戒行如地之能持），第三、修行（菩薩修習諸行），第四、生貴（菩薩生於佛家，種性高貴），第五、方便具足（菩薩善用各種方便法門），第六、正心（菩薩心正不邪），第七、不退（菩薩修行永不退轉），第八、童真（菩薩保持清凈無染之心），第九、法王子（菩薩為佛之子，紹隆佛法），第十、灌頂（菩薩功德圓滿，如國王太子受灌頂禮）。現在將這些與此處的十住相配，是因為名稱相同所以相配。
問：『那邊只說一個，如何能配十個？』
答：『因為最初的（發心住）包含了後面的（九住）。』
問：『為什麼不說十信位呢？』
答：『也包含在十住位中。因為之前的十住，總稱為信行地。所以也像《華嚴經》那樣，合併前面的，展開後面的。所以發心這一住，前面包含十信，後面包含其餘九住。』
第二，十行等指的是。十行即：第一、歡喜行（菩薩修行，心生歡喜），第二、饒益（菩薩利益眾生），第三、無瞋恨（菩薩不起瞋恨之心），第四、無盡（菩薩行愿無有窮盡），第五、離癡亂（菩薩遠離愚癡迷惑），第六、善現（菩薩善能顯現各種化身），第七、無著（菩薩心無所執著），第八、尊重（菩薩尊重佛法僧），第九、善法（菩薩修習一切善法），第十、真實（菩薩所說所行皆真實不虛）。
前面的六個指的是。十行中的前六行。用來配合此處的第二住處，因為這個住處說的是六度（佈施、持戒、忍辱、精進、禪定、智慧），即佈施配合歡喜行，持戒配合饒益行，忍辱配合無瞋恨行，精進配合無盡行，禪定配合離癡亂行，智慧配合善現行，心離分別，善巧示現的緣故。
第三，第七行指的是。不以相見如來，即是無著。
第四，後面的三行，配合第四住中的三種法身。所謂言說法身配合尊重行，因為對佛的言教生起尊重。智相法身配合善法行，因為真如無為是真正的善法。福相法身配合真實行，因為受持經書的福德是無漏真實的。
第五，從第五到第十四配合十回向。第一、救護一切眾生，離眾生相迴向，第二、不壞，第三、等一切佛，第四、至一切處，第五、無盡功德藏，第六、隨
【English Translation】 English version The Ten Abodes refer to: First, the Abode of Initial Aspiration (the position where a Bodhisattva first dwells upon generating Bodhicitta), second, Sustaining Ground (the Bodhisattva upholds precepts like the earth's ability to sustain), third, Practice (the Bodhisattva cultivates various practices), fourth, Noble Birth (the Bodhisattva is born into the Buddha's family, with a noble lineage), fifth, Skillful Means Complete (the Bodhisattva skillfully uses various expedient methods), sixth, Right Mind (the Bodhisattva's mind is upright and not perverse), seventh, Non-Regression (the Bodhisattva's practice never regresses), eighth, Virginity (the Bodhisattva maintains a pure and undefiled mind), ninth, Dharma Prince (the Bodhisattva is the Buddha's son, carrying on the Buddha's Dharma), tenth, Consecration (the Bodhisattva's merits are complete, like a king's crown prince receiving consecration). Now, these are matched with the Ten Abodes here because they share the same names.
Question: 'There it only speaks of one, how can it be matched with ten?'
Answer: 'Because the initial (Abode of Initial Aspiration) encompasses the later (nine abodes).'
Question: 'Why not speak of the Ten Faiths?'
Answer: 'They are also included within the Ten Abodes. Because the previous Ten Abodes are collectively called the Ground of Faith and Practice. Therefore, it is also like the Avatamsaka Sutra, merging the preceding and unfolding the subsequent. Thus, the one Abode of Initial Aspiration encompasses the Ten Faiths before and the remaining nine abodes after.'
Secondly, the Ten Practices and so on refer to. The Ten Practices are: First, the Practice of Joy (the Bodhisattva cultivates, and the mind generates joy), second, Benefiting (the Bodhisattva benefits sentient beings), third, Without Anger or Hatred (the Bodhisattva does not generate anger or hatred), fourth, Inexhaustible (the Bodhisattva's vows and practices are inexhaustible), fifth, Away from Delusion and Confusion (the Bodhisattva is far from ignorance and confusion), sixth, Skillful Manifestation (the Bodhisattva is skilled at manifesting various transformations), seventh, Non-Attachment (the Bodhisattva's mind is without attachment), eighth, Respect (the Bodhisattva respects the Buddha, Dharma, and Sangha), ninth, Good Dharma (the Bodhisattva cultivates all good dharmas), tenth, Truthful (the Bodhisattva's words and actions are all truthful and not false).
The preceding six refer to. The first six of the Ten Practices. They are used to match the second abode here, because this abode speaks of the Six Perfections (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom), that is, generosity matches the Practice of Joy, discipline matches the Practice of Benefiting, patience matches the Practice of Without Anger or Hatred, diligence matches the Practice of Inexhaustible, meditation matches the Practice of Away from Delusion and Confusion, wisdom matches the Practice of Skillful Manifestation, because the mind is free from discrimination, and skillfully manifests.
Thirdly, the seventh practice refers to. Not seeing the Tathagata through form, that is, Non-Attachment.
Fourthly, the later three practices match the three Dharmakayas in the fourth abode. The so-called Dharmakaya of Speech matches the Practice of Respect, because respect arises for the Buddha's teachings. The Dharmakaya of Wisdom Aspect matches the Practice of Good Dharma, because Suchness and Non-Action are truly good dharmas. The Dharmakaya of Bliss Aspect matches the Practice of Truthful, because the merit of upholding the scriptures is unconditioned and truthful.
Fifthly, from the fifth to the fourteenth match the Ten Dedications. First, dedicating to saving all sentient beings, being apart from the appearance of sentient beings, second, indestructible, third, equal to all Buddhas, fourth, reaching all places, fifth, inexhaustible treasury of merit, sixth, following
順堅固善根，七、等心隨順一切眾生，八、真如相，九、無縛無著解脫，十、法界無量。五配第一，離慢即是離眾生相也。六配第二，遇佛多聞信，解行等不壞。七配第三，諸佛離相既不住色，即等佛也。八配第四，既見大身非身，是真如際，方至一切處。九配第五，不隨外論受持此經，即得無盡功德。十配第六，觀破五蘊與定相應善根堅固。十一配第七，既不取相即于眾生等隨順之。十二配第八，經云「離一切相即名諸佛」，即真如相也。十三配第九，割截不瞋即無縛無著也。十四配第十，經云「無有邊不可思議功德」，即是法界功德也。
十五燸等者。配四加行位也。然此四位，由三賢菩薩已經一無數劫修集福智資糧，為入見道故，復加行燸、頂二位。以四尋伺觀，觀所取名等四法假有實無，即所取空，忍、世第一。以四如實智，通觀能所名等皆空。然忍有三品，謂下、中、上。下品印所取空，中品順能取空，上品印能取空，世第一二空俱印，然皆滯相未能證實。故《唯識》云：「現前立少物，謂是唯識性，以有所得故，非實住唯識。」若配經文即十五住。經云「實無有法發阿耨菩提心者」，以菩提能發所取，既言實無即所取空，當燸、頂二位。
十六住中，經云「佛于然燈佛所不得菩提」，是印所
【現代漢語翻譯】 現代漢語譯本：穩固地培養堅固的善根；七、以平等心隨順一切眾生；八、體悟真如之相；九、達到無縛無著的解脫境界；十、證得法界無量的功德。第五項（不隨外論受持此經）對應第一項（離慢），因為離慢就是遠離眾生相。第六項（觀破五蘊與定相應善根堅固）對應第二項（遇佛多聞信，解行等不壞），意味著遇到佛陀，聽聞佛法，產生信心，解門和行門等都不會壞滅。第七項（既不取相即于眾生等隨順之）對應第三項（諸佛離相既不住色，即等佛也），諸佛遠離一切相，不住於色，即是與佛平等。第八項（經云『離一切相即名諸佛』，即真如相也）對應第四項（既見大身非身，是真如際，方至一切處），既然見到佛的大身並非實身，那就是到達了真如的邊際，才能到達一切處。第九項（割截不瞋即無縛無著也）對應第五項（不隨外論受持此經，即得無盡功德），不隨從外道的言論，受持此經，就能得到無盡的功德。第十項（經云『無有邊不可思議功德』，即是法界功德也）對應第六項（觀破五蘊與定相應善根堅固），觀照並破除五蘊，與禪定相應，善根就會更加堅固。第十一項對應第七項，既然不執取任何相，就能以平等心隨順一切眾生。第十二項對應第八項，經中說『遠離一切相就叫做諸佛』，這就是真如之相。第十三項對應第九項，即使被割截身體也不生嗔恨心，就是沒有束縛和執著。第十四項對應第十項，經中說『具有無邊無量不可思議的功德』，這就是法界的功德。
十五、燸等位（Usma etc.）對應四加行位（Four stages of progressive application）。這四個階段，是三賢菩薩（Three worthy bodhisattvas）已經經過無數劫修集福德和智慧資糧，爲了進入見道位（Path of Seeing）而額外增加的燸位（Warmth）和頂位（Peak）。通過四尋伺觀（Four kinds of seeking contemplation），觀照所取名等四法（four kinds of phenomena such as name that are apprehended）是假有實無的，即所取是空性的，然後進入忍位（Forbearance）和世第一位（Highest mundane dharma）。通過四如實智（Four kinds of wisdom that accord with reality），通達觀照能取和所取之名等都是空性的。忍位有下品、中品、上品之分。下品印證所取是空性的，中品順應能取是空性的，上品印證能取是空性的，世第一位同時印證能取和所取都是空性的，但都停留在相上，未能真正證實。所以《唯識》（Vijnaptimatrata）中說：『現前設立少許事物，就認為是唯識的體性，因為有所得的緣故，並非真正安住于唯識。』如果對應經文，就是十五住（Fifteen abodes）。經中說『實際上沒有法可以發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）』，因為菩提心是能發起的，所取是能被髮起的，既然說實際上沒有，那就是所取是空性的，對應燸位和頂位。
十六住中，經云『佛于然燈佛（Dipamkara Buddha）所不得菩提』，是印所取
【English Translation】 English version: Firmly cultivate solid roots of goodness; seven, with an equal mind, accord with all sentient beings; eight, realize the aspect of Suchness; nine, attain liberation free from bondage and attachment; ten, attain the immeasurable merits of the Dharmadhatu. Item five (not following external doctrines and upholding this sutra) corresponds to item one (abandoning arrogance), because abandoning arrogance means distancing oneself from the perception of sentient beings. Item six (observing and breaking through the five aggregates, aligning with samadhi, and solidifying roots of goodness) corresponds to item two (encountering the Buddha, hearing much, having faith, and the understanding and practice not being corrupted), meaning encountering the Buddha, hearing the Dharma, generating faith, and the gate of understanding and the gate of practice will not be corrupted. Item seven (not grasping at any characteristics, thus according with all sentient beings equally) corresponds to item three (all Buddhas are free from characteristics and do not abide in form, thus being equal to the Buddha), all Buddhas are free from all characteristics and do not abide in form, thus being equal to the Buddha. Item eight (the sutra says 'being free from all characteristics is called all Buddhas', which is the aspect of Suchness) corresponds to item four (having seen the great body as not a body, that is reaching the boundary of Suchness, and then being able to reach all places), since seeing the Buddha's great body as not a real body, that is reaching the boundary of Suchness, and then being able to reach all places. Item nine (being cut apart without anger means being free from bondage and attachment) corresponds to item five (not following external doctrines and upholding this sutra, thus obtaining endless merits), not following external doctrines and upholding this sutra, one can obtain endless merits. Item ten (the sutra says 'having boundless and inconceivable merits', which is the merits of the Dharmadhatu) corresponds to item six (observing and breaking through the five aggregates, aligning with samadhi, and solidifying roots of goodness), observing and breaking through the five aggregates, aligning with samadhi, the roots of goodness will be more solidified. Item eleven corresponds to item seven, since not clinging to any characteristics, one can accord with all sentient beings equally. Item twelve corresponds to item eight, the sutra says 'being free from all characteristics is called all Buddhas', which is the aspect of Suchness. Item thirteen corresponds to item nine, even if one's body is cut apart, not generating anger means being free from bondage and attachment. Item fourteen corresponds to item ten, the sutra says 'having boundless and inconceivable merits', which is the merits of the Dharmadhatu.
Fifteen, Usma etc. corresponds to the Four Stages of Progressive Application. These four stages are that the Three Worthy Bodhisattvas have already accumulated merits and wisdom for countless kalpas, and in order to enter the Path of Seeing, they additionally add the stages of Warmth and Peak. Through the Four Kinds of Seeking Contemplation, contemplating the four kinds of phenomena such as name that are apprehended are falsely existent and not truly existent, that is, what is apprehended is emptiness, and then entering the stages of Forbearance and Highest Mundane Dharma. Through the Four Kinds of Wisdom that Accord with Reality, thoroughly contemplating that the names of what can be apprehended and what is apprehended are all emptiness. The stage of Forbearance has lower, middle, and upper grades. The lower grade confirms that what is apprehended is emptiness, the middle grade accords with what can be apprehended being emptiness, the upper grade confirms that what can be apprehended is emptiness, and the Highest Mundane Dharma simultaneously confirms that what can be apprehended and what is apprehended are both emptiness, but they all remain on the aspect and have not truly confirmed it. Therefore, Vijnaptimatrata says: 'Presently establishing a small amount of things, one thinks it is the nature of Vijnapti, because there is something obtained, it is not truly abiding in Vijnapti.' If corresponding to the sutra text, it is the Fifteen Abodes. The sutra says 'In reality, there is no dharma that can generate the Anuttara-samyak-sambodhi-citta', because the Bodhi-citta is what can be generated, and what is apprehended is what can be generated, since it is said that in reality there is none, that is, what is apprehended is emptiness, corresponding to the stages of Warmth and Peak.
In the sixteenth abode, the sutra says 'The Buddha did not obtain Bodhi at Dipamkara Buddha's place', which is to confirm what is apprehended.
取空，當下品忍。次云「如來者即諸法如義」即順能取空。然猶未說后時不得，即知未能印持故，當中品忍。次云「實無有法佛得阿耨菩提」，此明後時畢竟不得，即印能取空當上品忍。次云「如來所得法，此法無實無虛，乃至即非一切法」即雙印二空，當世第一位也。
十七初地者。如前疏云：「攝種性智證，遍行真如等」，故當初地。
十八等者，于中合有二。謂此住中初國土凈具足，當修道位。故前疏云：「此教二地已上諸大菩薩。」從無上見智凈具足已下，皆究竟位。故前疏云：「此下皆住佛果也。」是則十八住中，前十四資糧，十五十六加行，十七見道，十八中初一具足修道，余即無學道也。懸判竟。
第二下。二。初、牃章分文
二、依章正釋四
初、善現申請二
一、整儀贊佛疏二
初、釋請人。從初至恭敬即是整儀，余皆贊佛也。
經時者，即如來食已，敷座而坐時也。
德長年老者，謂德高曰長，年多曰老也。唐譯下。證年老。魏譯下。證德長。智慧超倫即是德長義也。然以慧為命者，約喻顯法也。謂人身以命為本，佛法以慧為本，命盡則六根俱廢，慧喪則萬行不成云云。此約別義釋長老也。若通意者，但有德業便名長老，如雲先生未必
【現代漢語翻譯】 現代漢語譯本： 取空，屬於下品忍位。接下來講『如來者即諸法如義』，這順應了能取空。然而，還沒有說到之後的時間裡是否能獲得，因此可知還未能印證和保持，所以屬於中品忍位。接下來講『實無有法佛得阿耨菩提（anuttara-samyak-sambodhi，無上正等正覺）』，這說明之後的時間裡畢竟不能獲得，即印證了能取空，屬於上品忍位。接下來講『如來所得法，此法無實無虛，乃至即非一切法』，這即是雙重印證了二空，屬於世第一位。 十七、初地：如之前的疏文中說：『攝種性智證，遍行真如等』，所以屬於初地。 十八、等者：其中總共有兩種情況。一是此住中，最初國土清凈具足，屬於修道位。所以之前的疏文中說：『此教二地已上諸大菩薩。』從無上見智凈具足以下，都屬於究竟位。所以之前的疏文中說：『此下皆住佛果也。』這樣看來，十八住中，前十四屬於資糧位，十五、十六屬於加行位，十七屬於見道位，十八中最初一具足屬於修道位，其餘就屬於無學道了。懸判完畢。 第二、下文分為兩部分：第一、依據章節劃分段落；第二、依據章節正式解釋，分為四個部分：第一、善現（Subhuti）的申請，分為兩個部分：一、整理儀容讚美佛陀，分為兩個部分：第一、解釋請求者。從開始到恭敬就是整理儀容，其餘都是讚美佛陀。 經時者，就是如來（Tathagata）用完餐后，鋪設座位坐下的時候。 德長年老者，德行高尚稱為『長』，年齡大稱為『老』。唐譯本下面，證明年老。魏譯本下面，證明德長。智慧超群就是德行高尚的意思。然而以智慧為生命，是用比喻來顯示佛法。意思是人的身體以生命為根本，佛法以智慧為根本，生命耗盡則六根都廢棄，智慧喪失則萬行不能成就等等。這是從個別的意義來解釋長老。如果從普遍的意義來說，只要有德行和事業，就可以稱為長老，比如先生未必
【English Translation】 English version: Taking emptiness is associated with the inferior level of forbearance. Next, it says, 'The Tathagata (Tathagata, Thus Come One) is the suchness of all dharmas,' which aligns with the ability to grasp emptiness. However, it doesn't mention whether it can be attained later, indicating it cannot be fully confirmed and maintained, thus belonging to the intermediate level of forbearance. Next, it says, 'In reality, there is no dharma by which the Buddha attains Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment),' which clarifies that it ultimately cannot be attained later, confirming the ability to grasp emptiness and belonging to the superior level of forbearance. Next, it says, 'The dharma attained by the Tathagata is neither real nor unreal, and is not all dharmas,' which doubly confirms the two emptinesses, belonging to the foremost position in the world. Seventeen, the first ground: As the previous commentary states, 'Encompassing the wisdom of the seed nature, realizing pervasive suchness, etc.,' hence belonging to the first ground. Eighteen, 'etc.': Within this, there are two situations. One is that in this dwelling, the initial purification of the land is complete, belonging to the path of cultivation. Therefore, the previous commentary states, 'This teaches the great Bodhisattvas above the second ground.' From the complete purification of unsurpassed seeing wisdom downwards, all belong to the ultimate position. Therefore, the previous commentary states, 'Below this, all dwell in the fruit of Buddhahood.' Thus, among the eighteen dwellings, the first fourteen belong to the stage of accumulation, fifteen and sixteen belong to the stage of application, seventeen belongs to the stage of seeing the path, and the initial completion of eighteen belongs to the stage of cultivation, while the rest belong to the stage of no more learning. The provisional judgment is complete. Second, the following text is divided into two parts: First, dividing the paragraphs according to the chapters; Second, formally explaining according to the chapters, divided into four parts: First, Subhuti's (Subhuti) request, divided into two parts: One, arranging the attire and praising the Buddha, divided into two parts: First, explaining the requester. From the beginning to reverence is arranging the attire, and the rest is praising the Buddha. 'Time' refers to the time when the Tathagata (Tathagata) has finished eating, spread out the seat, and sat down. 'Virtuous, elder, and old' means that high virtue is called 'elder,' and old age is called 'old.' The Tang translation below proves old age. The Wei translation below proves high virtue. Outstanding wisdom means high virtue. However, taking wisdom as life is using a metaphor to reveal the Dharma. It means that the human body takes life as its root, and the Buddha-dharma takes wisdom as its root. When life is exhausted, the six senses are abandoned, and when wisdom is lost, the myriad practices cannot be accomplished, and so on. This is explaining 'elder' from a separate meaning. If from a general meaning, as long as there is virtue and achievement, one can be called an elder, such as a teacher may not necessarily be
年老矣。
須菩提者。亦云蘇補底，但梵音楚夏耳。善吉下。從末倒標。生時下。據本順釋。《西域記》云：「是東方青龍陀佛，影響釋迦之會，示跡聲聞，發揚空理，十方諸佛法皆爾也。」
從座下。二、釋請儀二
初、正釋經文。皆整儀者。疏雖通明，經須別釋。
從座起者。師資之道尊卑頗殊，欲有諮詢不可坐問，此同曾子避席對夫子也。《孝經》中夫子問曾子曰：「先王有至德要道以順天下，民用和穆上下無怨。汝知之乎？」曾子避席曰：「參不敏，何足以知之？」雖彼答此問，而致敬是同也。偏袒右肩，是彼方儀則，此土非儀也。欲問如來故須偏袒。
右膝下。右則為順，膝能回屈，表順理心也。著地即示卑之相也。膝表智，地表理，合掌即表冥心，掌合不執外物，心冥覺不異緣，欲問實相法門故，須用心如此。
恭敬者。總結也。起座袒肩、跪膝合掌，莫非恭敬故爾，亦可配於三業。謂座起袒肩合掌等身業也，恭敬即意業也，白佛言下即口業也。
希有下。疏且總明具有四種：一、時希有。曠劫難逢，然今賢劫之中，正當住劫。就住劫中有二十增減，今即第九減劫中。人壽二萬歲時，迦葉如來出世，百年減一年，至人壽百歲時，釋迦如來出世，減后此劫已盡
【現代漢語翻譯】 現代漢語譯本： 年歲已老。
須菩提（Subhuti，佛陀的十大弟子之一）：也寫作蘇補底，只是梵語發音在不同地區有所差異罷了。善吉：指須菩提證得空性后獲得的稱號。從末倒標：指從經文的末尾開始標註。生時下：根據原本的經文順序解釋。《西域記》記載：『他是東方青龍陀佛，爲了影響釋迦牟尼佛的法會，示現為聲聞，宣揚空性的道理，十方諸佛的教法都是如此。』
從座下：第二部分，解釋請法的儀軌。
首先，正式解釋經文。皆整儀者：雖然疏文已經通明，但經文還需要另外解釋。
從座起者：師父和弟子之間的關係，尊卑有別，想要請教問題不能坐著問，這和曾子避席回答孔子的問題一樣。《孝經》中孔子問曾子說：『先王有最高的德行和重要的道理來治理天下，人民因此和睦，上下沒有怨恨。你知道嗎？』曾子避席回答說：『我曾參不敏，怎麼能夠知道呢？』雖然他們一問一答，但致敬的方式是相同的。偏袒右肩，是他們那邊的禮儀，我們這裡不是這樣的。想要請問如來，所以需要偏袒右肩。
右膝下：右邊代表順從，膝蓋能夠彎曲，表示順從真理的心。著地就是表示謙卑的樣子。膝蓋代表智慧，地代表真理，合掌就代表心與真理冥合，手掌合攏不執著外物，心與覺悟冥合，不異於因緣，想要請問實相法門，所以需要用心如此。
恭敬者：總結。起座、袒肩、跪膝、合掌，沒有一樣不是恭敬的表現，也可以對應于身、口、意三業。起座、袒肩、合掌等是身業，恭敬是意業，『白佛言』以下是口業。
希有下：疏文先總括說明具有四種希有：一、時希有：曠劫難逢，然而現在正處於賢劫之中，正當住劫。就住劫中有二十個增減時期，現在是第九個減劫中。人壽二萬歲時，迦葉如來出世，每百年減一年，到人壽百歲時，釋迦如來出世，減劫之後這個劫就結束了。
【English Translation】 English version: Old age.
Subhuti (one of the ten major disciples of the Buddha): Also written as Suputi, but the Sanskrit pronunciation varies in different regions. 'Well-being': Refers to the title Subhuti obtained after attaining emptiness. 'From the end to the mark': Refers to marking from the end of the scripture. 'When born': Explain according to the original scripture sequence. The 'Records of the Western Regions' records: 'He is the Green Dragon Buddha of the East, in order to influence the Shakyamuni Buddha's Dharma assembly, manifested as a Sravaka, propagating the principle of emptiness, the teachings of all Buddhas in the ten directions are like this.'
'From the seat down': Part two, explaining the etiquette of requesting Dharma.
First, formally explain the scriptures. 'All are in order': Although the commentary is clear, the scriptures still need to be explained separately.
'Get up from the seat': The relationship between master and disciple is different in status, and you cannot ask questions while sitting. This is the same as Zengzi avoiding the seat to answer Confucius's questions. In the 'Classic of Filial Piety', Confucius asked Zengzi: 'The former kings had the highest virtue and important principles to govern the world, so the people were harmonious and there was no resentment between superiors and subordinates. Do you know it?' Zengzi avoided the seat and replied: 'I, Zeng Shen, am not sensitive, how can I know it?' Although they asked and answered, the way of paying respect is the same. Exposing the right shoulder is their etiquette, but it is not like this here. If you want to ask Tathagata, you need to expose your right shoulder.
'Right knee down': The right side represents obedience, and the knee can bend, indicating the heart of obeying the truth. Touching the ground means showing humility. The knee represents wisdom, the ground represents truth, and joining palms represents the union of the heart and truth. Joining palms does not cling to external objects, and the heart is united with enlightenment, which is no different from conditions. If you want to ask about the Dharma of true form, you need to use your heart like this.
'Respectful': Summary. Getting up from the seat, exposing the shoulders, kneeling, and joining palms are all expressions of respect, and can also correspond to the three karmas of body, speech, and mind. Getting up from the seat, exposing the shoulders, joining palms, etc. are body karma, respect is mind karma, and 'Speaking to the Buddha' below is speech karma.
'Rare': The commentary first summarizes that there are four kinds of rarity: First, rarity of time: It is rare to encounter in countless kalpas, but now it is in the Bhadrakalpa, which is the dwelling kalpa. There are twenty increase and decrease periods in the dwelling kalpa, and now it is in the ninth decrease kalpa. When the human lifespan is 20,000 years, Kashyapa Tathagata was born. One year is reduced every hundred years. When the human lifespan is 100 years, Shakyamuni Tathagata was born. After the decrease kalpa, this kalpa will end.
，至第十劫展轉卻增，至八萬四千歲，又百年減一年，至人壽八萬歲時，彌勒佛出世。望過去未來，二佛相去一千一百萬餘年，中間更無，故云希有也。故《法華》云：「諸佛興出世，懸遠值遇難。」二、處希有。三千界中唯有一佛，百億四天下、百億須彌山、百億日月、百億六慾、百億梵世，其中唯有一佛，此方而現也。三、德希有。福慧超絕勝無上故。故《法華》云：「我所得智慧，微妙最第一。」又云：「如其所得法，定慧力莊嚴。以此度眾生，自證無上道。」然佛功德不可稱說盡其邊際，故《華嚴》云：「剎塵心念可數知，大海中水可飲盡，虛空可量風可系，無能說盡佛功德。」四、事希有。用大慈悲極巧方便，現多種身相，演無量法門，隨眾生根皆利益故。今所嘆者，意則雖通，義當嘆事。
以下標云善護念等。如來者，真化不同。真佛名如來者，迷時背覺合塵名如去，悟了背塵合覺名如來，如即真如，來去即隨緣也。化佛名如來者，從真如起，來成正覺而化眾生。今當後者，故云從如而來。
根熟者。三賢已上菩薩，信根成熟永無退轉也。智慧力，即無分別智成就佛法，即隨其分位令證真如，乃於一法令達百千萬法明門等，斯則自利行也。教化力，即后得智，攝受眾生即隨其分位，令于百千
【現代漢語翻譯】 現代漢語譯本：到第十劫逐漸增加，直到人壽八萬四千歲時，又每過一百年減少一年，直到人壽八萬歲時，彌勒佛（Maitreya Buddha，未來佛）才會出世。展望過去和未來，兩位佛陀相隔一千一百多萬年，中間再無其他佛陀出現，所以說是稀有難得。因此《法華經》（Lotus Sutra）說：『諸佛出現於世，極其遙遠，難以值遇。』 二、處希有。三千大千世界中只有一尊佛，百億四天下、百億須彌山（Mount Sumeru，宇宙中心）、百億日月、百億六慾天、百億梵天世界，其中只有一尊佛，在此方世界顯現。 三、德希有。佛的福德和智慧超越一切，殊勝無比。所以《法華經》說：『我所獲得的智慧，微妙而且是最第一的。』又說：『依據他所證得的法，以禪定和智慧的力量來莊嚴自身。用這種方法來度化眾生，自己也證得無上菩提。』然而佛的功德無法用言語來完全描述，無法窮盡其邊際，所以《華嚴經》（Avatamsaka Sutra）說：『即使能數清所有世界的微塵，能喝乾大海中的水，能測量虛空，能繫住風，也沒有辦法完全說盡佛的功德。』 四、事希有。佛用大慈悲心和極其巧妙的方便法門，示現多種身相，演說無量的法門，隨著眾生的根器都能使他們得到利益。現在所讚歎的，雖然從總體上來說是通用的，但其意義應當是讚歎佛的事業。 以下標明『善護念』等。『如來』（Tathagata，佛的稱號）有真佛和化佛的不同。真佛被稱為如來，是因為迷惑時背離覺悟而與塵世相合，這叫做『如去』；覺悟時背離塵世而與覺悟相合，這叫做『如來』。『如』就是真如（Tathata，事物的真實本性），『來去』就是隨順因緣。化佛被稱為如來，是從真如而起，來成就正覺而化度眾生。現在所說的『如來』，所以說是『從如而來』。 根器成熟的人，是指三賢位以上的菩薩，他們的信心已經成熟，永遠不會退轉。智慧力，就是無分別智，成就佛法，就是隨著他們的不同位次，讓他們證悟真如，從而在一法中通達百千萬法門等等，這就是自利的行為。教化力，就是后得智，攝受眾生，就是隨著他們的不同位次，讓他們在百千
【English Translation】 English version: Gradually increasing until the tenth kalpa, reaching a lifespan of eighty-four thousand years, then decreasing by one year every hundred years, until the human lifespan reaches eighty thousand years, then Maitreya Buddha (Buddha of the Future) will appear in the world. Looking to the past and future, the two Buddhas are separated by more than eleven million years, with no other Buddha appearing in between, so it is said to be rare and difficult to encounter. Therefore, the 'Lotus Sutra' says: 'The appearance of Buddhas in the world is extremely distant and difficult to encounter.' Second, the rarity of the place. There is only one Buddha in the three thousand great thousand worlds, hundreds of billions of four continents, hundreds of billions of Mount Sumeru (center of the universe), hundreds of billions of suns and moons, hundreds of billions of six desire heavens, and hundreds of billions of Brahma worlds, among which there is only one Buddha, appearing in this world. Third, the rarity of virtue. The Buddha's blessings and wisdom surpass everything, being supremely excellent. Therefore, the 'Lotus Sutra' says: 'The wisdom I have attained is subtle and the most supreme.' It also says: 'According to the Dharma he has attained, he adorns himself with the power of samadhi and wisdom. He uses this method to liberate sentient beings, and he himself attains unsurpassed Bodhi.' However, the Buddha's merits cannot be fully described in words, and their boundaries cannot be exhausted, so the 'Avatamsaka Sutra' says: 'Even if one could count all the dust particles in all the worlds, drink all the water in the great ocean, measure empty space, and tie up the wind, one could not fully describe the Buddha's merits.' Fourth, the rarity of events. The Buddha uses great compassion and extremely skillful means to manifest various forms, expound countless Dharma doors, and benefit all beings according to their capacities. What is being praised now, although generally applicable, should be understood as praising the Buddha's deeds. The following indicates 'Good Protection' and so on. 'Tathagata' (title of the Buddha) has different true Buddhas and manifested Buddhas. The true Buddha is called Tathagata because, when deluded, turning away from enlightenment and uniting with the dust of the world is called 'Tathagata' (Thus Gone); when enlightened, turning away from the dust of the world and uniting with enlightenment is called 'Tathagata' (Thus Come). 'Thus' is Tathata (the true nature of things), and 'coming and going' is following conditions. The manifested Buddha is called Tathagata because he arises from Tathata, comes to achieve perfect enlightenment, and transforms sentient beings. The 'Tathagata' being referred to now is therefore said to 'come from Thus'. Those with mature roots refer to Bodhisattvas above the Three Sages, whose faith has matured and will never regress. The power of wisdom is non-discriminating wisdom, which accomplishes the Buddha Dharma, that is, according to their different positions, allowing them to realize Tathata, thereby understanding hundreds of thousands of Dharma doors from one Dharma, and so on. This is the act of benefiting oneself. The power of teaching is subsequent wisdom, embracing sentient beings, that is, according to their different positions, allowing them to be in hundreds of thousands
萬億等世界中教化眾生，斯則利他行也。
根未熟者。十信菩薩也。以此位人六度亂修、心如輕毛，故云懼其退失。以信根未成，遇緣恐退，故須付囑智者令其教化，使不退也。
將小下。將小菩薩付大菩薩，囑大菩薩化小菩薩也。此如父母遺囑子孫云云。
菩提下。二、別解菩薩。菩薩梵音言猶不足，具云菩提薩埵，此云覺有情。以時人不貴唐言故存梵語，秦地好略，又削提埵二字但云菩薩。約境所求是覺，所度是有情。然約人有四句：謂二乘有求無度，諸佛有度無求，菩薩亦求亦度，凡夫無求無度。約心者亦四句：諸佛有覺無情，凡夫有情無覺，菩薩有情有覺，二乘入無餘依界，無情無覺。約能所者，所求是覺，能求是有情。
三皆下。皆上句是覺，下句是有情。然此三義之中，初約悲智，次約真妄，三約人法。菩薩之義不逾此三，未必寶冠天衣方是菩薩。
二中疏曲分下。二。初、釋當機。以發心者方是當機。
《華嚴》下。引證。此有兩意：初云有人先曾發心后時忘失，尚非其器況全不發心者。何以故？魔所攝持故。后意即云：眾生髮心后時忘失者，蓋為不解住修降伏耳。故今所問，免使遺忘。前揀其機，後防其退，有茲兩意故用彼經。所以善財童子，每遇善友皆啟云
【現代漢語翻譯】 現代漢語譯本：在萬億等世界中教化眾生，這就是利他的行為。
根基尚未成熟的人，指的是十信菩薩（處於十信位的菩薩）。因為這個階段的人在修行六度（佈施、持戒、忍辱、精進、禪定、智慧）時容易雜亂無章，心像輕飄的羽毛一樣，所以說擔心他們退失。因為信根尚未穩固，遇到因緣恐怕會退轉，所以需要託付給有智慧的人來教導他們，使他們不退轉。
『將小下』，是指將小菩薩託付給大菩薩，囑咐大菩薩教化小菩薩。這就像父母遺囑子孫一樣。
『菩提下』，二、分別解釋菩薩（Bodisattva）。菩薩用梵語來說還不夠完整，完整的說法是菩提薩埵（Bodisattva，覺有情），這裡的意思是『覺有情』。因為現在的人不重視漢語，所以保留梵語的說法。秦地的人喜歡簡略，又省略了『提』和『埵』兩個字，只說『菩薩』。從境界上來說，所求的是覺悟，所度的是有情眾生。然而從人的角度來說，有四種情況：二乘（聲聞乘和緣覺乘）有求而無度，諸佛（Buddha）有度而無求，菩薩亦求亦度，凡夫無求無度。從心的角度來說，也有四種情況：諸佛有覺悟而無情識，凡夫有情識而無覺悟，菩薩有情識也有覺悟，二乘進入無餘依涅槃（Nirvana）的境界，無情識也無覺悟。從能和所的角度來說，所求的是覺悟，能求的是有情眾生。
『三皆下』，『皆』字以上是覺悟，『皆』字以下是有情。然而這三種含義之中，第一種是關於悲智，第二種是關於真妄，第三種是關於人法。菩薩的含義沒有超出這三種，未必只有戴著寶冠、穿著天衣的才是菩薩。
『二中疏曲分下』，二、首先解釋當機者。因為只有發心的人才是當機者。
『《華嚴》下』，引用經文來證明。這裡有兩種含義：第一種意思是說，有人先前曾經發心，後來又忘記了，尚且不是堪受教化的對象，更何況是完全沒有發心的人呢？為什麼呢？因為被魔所控制的緣故。後面的意思是說：眾生髮心之後又忘記了，是因為不瞭解安住、修行、降伏的方法。所以現在提問，是爲了避免遺忘。前面是選擇堪受教化的對象，後面是防止退轉，因為有這兩種含義，所以引用《華嚴經》。所以善財童子（Sudhana），每次遇到善知識（Kalyanamitra）都會請教說
【English Translation】 English version: To teach sentient beings in trillions of worlds is the practice of benefiting others.
Those whose roots are not yet mature refer to the Bodhisattvas of the Ten Faiths (the stage of the Ten Faiths). Because people at this stage tend to practice the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā) in a disorganized manner, and their minds are like light feathers, it is said that there is a fear of their regression. Because the roots of faith are not yet firm, there is a fear of regression when encountering conditions, so it is necessary to entrust them to wise people to teach them, so that they do not regress.
'Assigning the Lesser': It refers to entrusting the lesser Bodhisattvas to the greater Bodhisattvas, instructing the greater Bodhisattvas to teach the lesser Bodhisattvas. This is like parents' will to their descendants.
'Bodhi below': Second, separately explain Bodhisattva (Bodisattva). The Sanskrit term Bodhisattva is not complete enough; the complete term is Bodhisattva (Bodisattva, sentient being with awakening), which means 'sentient being with awakening' here. Because people nowadays do not value Chinese, the Sanskrit term is retained. People in the Qin region like brevity, and they omit the words 'ti' and 'sattva', only saying 'Bodhisattva'. From the perspective of the realm, what is sought is awakening, and what is liberated are sentient beings. However, from the perspective of people, there are four situations: the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have seeking but no liberation, the Buddhas (Buddha) have liberation but no seeking, the Bodhisattvas have both seeking and liberation, and ordinary people have neither seeking nor liberation. From the perspective of the mind, there are also four situations: the Buddhas have awakening but no sentiment, ordinary people have sentiment but no awakening, the Bodhisattvas have both sentiment and awakening, and the Two Vehicles enter the realm of Nirvāṇa without remainder, without sentiment or awakening. From the perspective of the able and the object, what is sought is awakening, and the able to seek is sentient beings.
'All below': 'All' above refers to awakening, and 'all' below refers to sentient beings. However, among these three meanings, the first is about compassion and wisdom, the second is about truth and delusion, and the third is about people and Dharma. The meaning of Bodhisattva does not go beyond these three; it is not necessarily that only those wearing jeweled crowns and celestial robes are Bodhisattvas.
'The second commentary elaborates below': Second, first explain the one who is ready to receive the teaching. Because only those who have generated the aspiration for enlightenment are ready to receive the teaching.
'Avatamsaka Sutra below': Citing scriptures to prove it. There are two meanings here: the first meaning is that someone who had previously generated the aspiration for enlightenment but later forgot it is not a suitable recipient of teaching, let alone someone who has not generated the aspiration at all. Why? Because they are controlled by demons. The latter meaning is that sentient beings who forget their aspiration after generating it do so because they do not understand the methods of abiding, practicing, and subduing. Therefore, the question is asked now to avoid forgetting. The former is to select those who are ready to receive the teaching, and the latter is to prevent regression. Because there are these two meanings, the Avatamsaka Sutra is cited. Therefore, Sudhana (Sudhana), every time he meets a virtuous friend (Kalyanamitra), always asks
：「我已先發阿耨多羅三藐三菩提心，而未知云何學菩薩行，修菩薩道？」意明發心方是修行之器。
阿耨下。先翻名。謂正智。下釋義，上正字，且對遍字以分二智。下正字，即明二智所覺不偏不邪。即以正智覺真，遍智覺俗，皆不偏邪故云正覺。以二乘偏覺，凡夫邪覺，今揀此二故不偏邪。謂如理而知，如事而知故也。然此二智亦名如理、如量，根本、后得，真、俗，權、實等。又準《智度論》說，從因至果有五種菩提。一、發心菩提，即十信是。二、伏心菩提，即三賢是。三、明心菩提，即初地至七地是。四、出到菩提，八九十地是。五、無上菩提，即如來地是。今約能發心即當第一，約所發即第五，能所合論貫通初后也。
疏二釋正問三
初、釋魏本。先引文。
意云下。釋意。住何境界者，未發心時住六塵境，既發心已誠宜改轍，故云住何境界。
修何下。未發心時十惡為務，既發心已不可依前，故云修何行業。
妄心下。未發心時妄心起即逐妄，既發心已不可隨之，是故問云：「云何降伏？」
故佛下。懸示答意。意云：昔住六塵之境，今住四心；昔行十惡，今行六度；昔時著相，今令不著。如是用心真實修行，發菩提心豈忘失耶？
秦譯下。會當經
【現代漢語翻譯】 現代漢語譯本：『我已經發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），但還不知道應該如何學習菩薩行，修習菩薩道？』 這句話的意思是說，發起菩提心才是修行的根本。
阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）下面先解釋這個名稱。指的是正智。下面解釋它的含義，『正』字，並且對照『遍』字來區分兩種智慧。下面解釋『正』字，就是說明兩種智慧所覺悟的不偏不邪。用正智覺悟真諦，用遍智覺悟俗諦，都不偏不邪，所以叫做正覺。因為二乘是偏頗的覺悟，凡夫是邪惡的覺悟，現在揀擇這兩種，所以說不偏不邪。指的是如理而知，如事而知。然而這兩種智慧也叫做如理、如量，根本、后得，真、俗，權、實等等。又根據《智度論》所說，從因到果有五種菩提。第一是發心菩提，就是十信位。第二是伏心菩提，就是三賢位。第三是明心菩提，就是初地到七地。第四是出到菩提，就是八地、九地、十地。第五是無上菩提，就是如來地。現在就發起心來說，就是第一種，就所發的心來說，就是第五種，能發的心和所發的心合起來貫通始終。
疏鈔分為兩部分解釋正問，分為三部分。
首先，解釋魏譯本。先引用原文。
『意云下』。解釋含義。『住何境界者』，未發心時住在六塵境界，既然發心了就應該改變方向，所以說『住何境界』。
『修何下』。未發心時以十惡為務，既然發心了就不能再像以前那樣，所以說『修何行業』。
『妄心下』。未發心時妄心生起就追逐妄念，既然發心了就不能再隨順它，所以問『云何降伏？』
『故佛下』。預先揭示回答的含義。意思是說：過去住在六塵的境界，現在住在四心；過去行十惡，現在行六度；過去執著于相，現在要不執著于相。像這樣用心真實地修行，發起菩提心怎麼會忘失呢？
『秦譯下』。會合本經。
【English Translation】 English version: 'I have already generated the Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment mind), but I do not yet know how to learn the Bodhisattva conduct and cultivate the Bodhisattva path?' The meaning of this is that generating the Bodhicitta is the foundation of practice.
Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). First, explain the name. It refers to Right Wisdom. Below, explain its meaning. The word 'Right' and in contrast to the word 'Universal' to distinguish between two kinds of wisdom. Below, explain the word 'Right', which is to clarify that what is awakened by the two wisdoms is neither biased nor perverse. Use Right Wisdom to awaken to the Truth, and Universal Wisdom to awaken to the mundane, neither biased nor perverse, so it is called Right Enlightenment. Because the Two Vehicles are biased enlightenment, and ordinary people are perverse enlightenment, now choose between these two, so it is said to be neither biased nor perverse. It refers to knowing according to principle and knowing according to things. However, these two wisdoms are also called according to principle, according to measure, fundamental, acquired, true, mundane, expedient, real, and so on. Also, according to the Mahaprajnaparamita-sastra, there are five kinds of Bodhi from cause to effect. First, the Bodhi of generating the mind, which is the Ten Faiths. Second, the Bodhi of subduing the mind, which is the Three Worthies. Third, the Bodhi of illuminating the mind, which is the first to seventh Bhumis. Fourth, the Bodhi of going out to, which is the eighth, ninth, and tenth Bhumis. Fifth, the unsurpassed Bodhi, which is the Tathagata Bhumi. Now, in terms of being able to generate the mind, it is the first type; in terms of the mind that is generated, it is the fifth type; the combination of the mind that can be generated and the mind that is generated connects the beginning and the end.
The commentary is divided into two parts to explain the main question, divided into three parts.
First, explain the Wei translation. First, quote the original text.
'The meaning is below'. Explain the meaning. 'Where to dwell' refers to dwelling in the realm of the six sense objects before generating the mind. Now that the mind has been generated, the direction should be changed, so it says 'Where to dwell'.
'What to cultivate below'. Before generating the mind, the ten evils were the focus. Now that the mind has been generated, one cannot continue as before, so it says 'What practices to cultivate'.
'Deluded mind below'. Before generating the mind, when a deluded mind arises, one follows the delusion. Now that the mind has been generated, one cannot follow it, so it asks 'How to subdue it?'
'Therefore, the Buddha below'. Prematurely reveal the meaning of the answer. The meaning is: in the past, dwelling in the realm of the six sense objects, now dwelling in the four minds; in the past, practicing the ten evils, now practicing the six perfections; in the past, attached to appearances, now causing one not to be attached to appearances. Practicing sincerely with such a mind, how could one forget the generation of the Bodhicitta?
'Qin translation below'. Combine this sutra.
。初、難起。
意云下。釋。初二句標。意云：雖無修行之文，含有修行之義。如《起信》中說：「六八二識不言第七，雖即不說義亦具足」云云。
謂四下。指經釋成。意云：四心中亦有住修降義，六度中亦有住修降義。何以故？住謂發心，必須修進；降謂制伏，依住修所明；由是於此不相舍離。秦什所略意在於茲，文雖不明義已具矣。
故無著下。三、引論證。住謂欲愿者，欲願意起即是發心也。
修行等者。平等持心名為等持，等持即相應，相應即是修行義也。
降伏等者。彼心即上相應心也。制令還住，即卻使相應也。此即依住修說降伏義。經論相契聖旨頗同，故如上說理實然矣。
又十八等者。此是無著論，明豎答三問之意也。若準天親解經，則明橫答三問，從「須菩提！但應如所教住」已下，即為別斷疑情。今明無著故有此說。意云：不唯四心、六度之中有住修降伏之義，其如十八住內，皆有此三。如初住中，度四生入涅槃是住義，無生可度是修義，無我等相是降伏義。初住既爾余則皆然。
故知下。結義。三行一者，三義具足方成一行。謂空發心降伏，不修行亦非行。但發心修行，不降伏亦非行。空降伏修行，不發心亦非行。如鼎三足如天三光，闕一不可
【現代漢語翻譯】 現代漢語譯本：最初，（理解）很難開始。
（經文的）含義在下文。（以下是）解釋。最初的兩句是標示。（經文的）含義是：雖然沒有修行的文字，但含有修行的意義。例如《起信論》（《大乘起信論》）中說：『六、八二識不言第七識，雖然沒有直接說，但意義也已具備』等等。
（下文）『謂四』以下，是指經文並解釋完成。（經文的）含義是：四心中也有安住、修行、降伏的意義，六度中也有安住、修行、降伏的意義。為什麼呢？安住是指發心，必須修習前進；降伏是指制伏，依據安住和修行所闡明的；因此，（這三者）彼此不相舍離。鳩摩羅什（秦什）所省略的意義就在這裡，文字雖然不明顯，但意義已經具備了。
所以無著（菩薩）在下文（說）。第三，引用論證。安住是指欲愿，欲愿生起就是發心。
修行等，平等持心名為等持，等持就是相應，相應就是修行的意義。
降伏等，彼心就是上面所說的相應心。制止它使其安住，就是使其相應。這便是依據安住和修行來說明降伏的意義。經論相互契合，聖人的旨意頗為相同，所以如上所說，道理確實如此。
又十八等，這是無著（菩薩）的論，闡明豎向回答三個問題的意義。如果按照天親（菩薩）解釋經文，則是闡明橫向回答三個問題，從『須菩提！但應如所教住』以下，就是爲了分別斷除疑慮。現在闡明的是無著（菩薩）的觀點，所以有此說法。（經文的）含義是：不只是四心、六度之中有安住、修行、降伏的意義，像十八住內，都有這三者。如初住中，度四生入涅槃是安住的意義，無生可度是修行的意義，無我等相是降伏的意義。初住既然如此，其餘的也都是這樣。
所以知道（下文是）總結意義。三行合一，三義具足才能成為一行。所謂空發心降伏，不修行也不是行。但發心修行，不降伏也不是行。空降伏修行，不發心也不是行。如同鼎的三足，如同天的三光，缺一不可。
【English Translation】 English version: Initially, it's difficult to begin (understanding).
The meaning (of the sutra) is below. (The following is an) explanation. The first two sentences are the heading. The meaning (of the sutra) is: Although there are no explicit words about practice, it contains the meaning of practice. For example, in the Awakening of Faith (Mahayana Awakening of Faith), it says: 'The sixth, eighth, and second consciousnesses do not mention the seventh, although it is not directly stated, the meaning is fully present,' and so on.
('Referring to the four' below) refers to the sutra and completes the explanation. The meaning (of the sutra) is: In the four minds, there are also the meanings of abiding, practice, and subduing; in the six perfections (six pāramitās), there are also the meanings of abiding, practice, and subduing. Why? Abiding refers to generating the aspiration (bodhicitta), one must cultivate and advance; subduing refers to controlling, based on what is clarified by abiding and practice; therefore, (these three) do not separate from each other. Kumārajīva's (Qin Shi's) omitted meaning lies here; although the words are not clear, the meaning is already present.
Therefore, Asaṅga (Bodhisattva) (says) below. Third, citing arguments. Abiding refers to desire and aspiration; the arising of desire and aspiration is the generation of the aspiration (bodhicitta).
Practice, etc., equally holding the mind is called equanimity (samādhi); equanimity is correspondence; correspondence is the meaning of practice.
Subduing, etc., that mind is the corresponding mind mentioned above. Controlling it to abide is to make it correspond. This is explaining the meaning of subduing based on abiding and practice. The sutras and treatises are in agreement, and the intentions of the sages are quite similar, so as stated above, the principle is indeed so.
Also, eighteen, etc., this is Asaṅga's (Bodhisattva's) treatise, clarifying the meaning of answering the three questions vertically. If according to Vasubandhu's (Bodhisattva's) explanation of the sutra, it clarifies answering the three questions horizontally, from 'Subhūti! One should abide as taught' onwards, it is to separately cut off doubts. Now clarifying Asaṅga's (Bodhisattva's) viewpoint, so there is this statement. (The sutra's) meaning is: Not only in the four minds and six perfections (six pāramitās) are there the meanings of abiding, practice, and subduing, but like within the eighteen abidings, all have these three. For example, in the first abiding, liberating the four kinds of birth into nirvāṇa is the meaning of abiding, there being no beings to liberate is the meaning of practice, the absence of self and other characteristics is the meaning of subduing. Since the first abiding is like this, the rest are all like this.
Therefore, knowing (the following is) the concluding meaning. The unity of the three practices, only when the three meanings are complete can it become one practice. So-called empty aspiration and subduing, without practice it is also not practice. But generating aspiration and practicing, without subduing it is also not practice. Empty subduing and practicing, without generating aspiration it is also not practice. Like the three legs of a tripod, like the three lights of the sky, one is indispensable.
。譯經之妙厥在茲焉。
印贊所贊者，印贊須菩提之所贊也。即經云「善哉善哉」是贊也。「如汝所說」是印也。「如來善護念」等，是所贊也。
重言等者，善吉所贊雅契佛心，若不重言安表善極。如顏回死，夫子嘆之云：「天喪予！天喪予！」注云：「再言者，痛傷之甚也。」吉兇雖別慇勤頗同。
護付等者。空生髮言言當其事，是故調御印贊云云。
敕聽許說者。經云：「汝今諦聽」，敕聽也。「當爲汝說」，許說也。諦謂審實之義，意令審諦真實用心聽也。
無以生滅等者。此乃反用《凈名》經文。彼云：「無以生滅心行說實相法」，此意云：既不得以生滅心說，豈得以生滅心聽。既是不生不滅實相之法，云何以生滅心行說之聽之，無以妙饌置於穢器。
《智論》下。釋相。端視謂不左顧右眄也。目若別顧心則異緣，本欲制心且令端視，此是用心之方便也。
渴飲者，喻也。如渴飲水，但恐水竭無暇別觀。聽法之者，亦復如是。思冀妙門無心睥睨。
一心入語義者，意中現義方發於言，言中有義義中有意，令聽者以耳識聽其言，以意識采其義，尋義而取意，得意而舍義。茍能得意在懷，何慮失於言義？心心若此如瓶注瓶，一覽無遺可為至妙。故云一心入于
【現代漢語翻譯】 現代漢語譯本：翻譯佛經的精妙之處就在這裡啊。
印可和讚歎的內容，是印可和讚歎須菩提所說的。經文里說的『善哉善哉』就是讚歎。『如汝所說』就是印可。『如來善護念』等等，就是所讚歎的內容。
重複言說等等，是說善吉所讚歎的非常契合佛的心意，如果不重複言說，怎麼能表達這種好到極點的程度呢？就像顏回去世的時候，孔子嘆息說：『天要亡我啊！天要亡我啊！』註釋說：『重複說，是極度悲痛的意思。』吉和兇雖然不同，但殷切的心情是很相似的。
護念和付囑等等。須菩提所說的話正當其時，所以調御者（佛）印可和讚歎。
敕聽和許說。經文里說：『汝今諦聽』，是敕聽。『當爲汝說』，是許說。諦是審察真實的含義，意思是讓聽者審察真實，用心聽。
無以生滅等等。這是反過來使用《維摩詰經》的經文。那部經里說：『不要用生滅心來宣說實相法』，這裡的意思是說：既然不能用生滅心來說，怎麼可以用生滅心來聽呢？既然是不生不滅的實相之法，怎麼能用生滅心來宣說和聽聞呢？不要用精美的食物放在骯髒的器皿里。
《智度論》下面解釋相。端視，就是不左顧右盼。眼睛如果向別處看，心就會緣著其他事物，本來是想控制心，先讓眼睛端正地看，這是用心的方便法門。
渴飲，是比喻。就像口渴了喝水，只怕水喝完，沒有時間去看別的東西。聽法的人，也應該是這樣。心裡想著妙法，沒有心思斜視。
一心進入語義，是說心中先有義理，然後才用語言表達出來，語言中有義理，義理中有語言，讓聽的人用耳識聽他的語言，用意識採納他的義理，尋找義理而領會意旨，領會意旨而捨棄義理。如果能把意旨領會於心，何必擔心失去語言和義理呢？心心相印，就像從一個瓶子倒到另一個瓶子，一覽無遺，可以說是最精妙的。所以說一心進入語義。
【English Translation】 English version: The wonder of translating scriptures lies precisely here.
What is being affirmed and praised is what Subhuti (須菩提) [one of the principal disciples of the Buddha] affirmed and praised. That is, the 'Excellent, excellent' in the scripture is praise. 'As you say' is affirmation. 'The Tathagata (如來) [the 'Thus-Gone One', an epithet of the Buddha] well protects and remembers' and so on, is what is being praised.
Repeating words, etc., means that what Shànjí (善吉) [likely a person's name] praised perfectly matched the Buddha's mind. If it were not repeated, how could one express such extreme goodness? Like when Yan Hui (顏回) [Confucius's favorite disciple] died, Confucius lamented, 'Heaven is destroying me! Heaven is destroying me!' The commentary says, 'Repeating the words indicates extreme grief.' Although auspiciousness and misfortune are different, the earnestness is quite similar.
Protecting and entrusting, etc. Subhuti's (須菩提) words were timely, therefore the Controller (調御) [an epithet of the Buddha] affirmed and praised them.
Commanding to listen and permitting to speak. The scripture says, 'You should listen attentively now,' is commanding to listen. 'I will speak for you,' is permitting to speak. 'Attentively' means the meaning of careful and truthful, intending to have the listener carefully and truthfully listen with their mind.
Without using arising and ceasing, etc. This is using the text from the Vimalakirti Sutra (凈名經) [a Mahayana Buddhist text] in reverse. That scripture says, 'Do not use the mind of arising and ceasing to speak of the Dharma of true reality.' The meaning here is: since one cannot speak with a mind of arising and ceasing, how can one listen with a mind of arising and ceasing? Since it is the Dharma of true reality, which is neither arising nor ceasing, how can one speak and listen to it with a mind of arising and ceasing? Do not place exquisite delicacies in a filthy vessel.
Below, the Mahaprajnaparamita-sastra (智論) [a commentary on the Prajnaparamita Sutra] explains the characteristics. 'Looking straight ahead' means not glancing left or right. If the eyes look elsewhere, the mind will be attached to other things. The original intention is to control the mind, so first have the eyes look straight ahead. This is a convenient method for using the mind.
'Thirsty drinking' is a metaphor. Like drinking water when thirsty, one only fears that the water will run out and has no time to look at anything else. Those who listen to the Dharma should also be like this. Thinking of the wonderful Dharma, they have no mind to glance sideways.
'One-mindedly entering the meaning of the words' means that the meaning is present in the mind before it is expressed in words. There is meaning in the words, and words in the meaning, so that the listener uses their ear-consciousness to hear the words, and their mind-consciousness to grasp the meaning, seeking the meaning to grasp the intention, and grasping the intention to abandon the meaning. If one can grasp the intention in one's heart, why worry about losing the words and meaning? Mind to mind, it is like pouring from one bottle into another, seeing everything at a glance, which can be said to be the most wonderful. Therefore, it is said, 'One-mindedly entering the meaning.'
語義中也。踴躍即歡賀之貌，即欲聞法之時也。悲喜即聞了之時。悲謂傷昔日不遇，如下經云：「涕淚悲泣。」喜謂慶今日之得聞，如鹙子踴躍歡喜，傷昔慶今故云悲喜。
如是下。結揀其機也。意云：若不如是用心，則不可為說。又真諦記說，諦聽離三過失、得三功德。謂離散亂、輕慢、顛倒，如次生聞、思、修三慧也。
標勸將陳者。標謂標指，勸謂勸勉，將猶欲也，陳說也。即經云「善男子」等，標也。應如是等者，勸也。標勸之意，意在欲說，故云將陳。即懸指向下正答之文，是故疏云：「我當爲汝等也。」
三中唯者下。如今人稱喏，皆順從之辭也。老子云：「唯之與阿相去幾何？」註文如疏，今則禮對也。
十地等者，釋愿聞之相。即《華嚴》十地品中，諸菩薩眾請金剛藏說十地法門之偈。今借用之。然前四句，于中約喻配其三慧。初句聞慧，聞法不思如飲水不味。次句思慧，若要尋求食味，應須啖嚼。第三修慧，修行惑遣如服藥病除。后句即三慧之果。蜂采百華以成蜜，人集萬行以證真，蜂成蜜已依蜜而活，人證真已依真而住。
我等下。合喻。最後一句，通喻所聞。
金剛經纂要刊定記卷第三 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
【現代漢語翻譯】 現代漢語譯本： 『語義中也。』意思是說，（他們）理解了其中的含義。『踴躍』就是歡欣慶賀的樣子，也就是想要聽聞佛法的時候的心情。『悲喜』就是聽聞佛法之後的心情。『悲』是指傷感過去沒有遇到佛法，如下面的經文所說：『涕淚悲泣。』『喜』是指慶幸今天能夠聽聞佛法，就像舍利弗（Sariputra）踴躍歡喜一樣，因為傷感過去，慶幸現在，所以說是悲喜。
『如是下。』總結並選擇聽法的根機。意思是說：如果不用這樣的心，就不能為他們說法。又據真諦（Paramārtha）的記載說，諦聽可以遠離三種過失，得到三種功德。所謂遠離散亂、輕慢、顛倒，依次產生聞慧、思慧、修慧。
『標勸將陳者。』標是標示，勸是勸勉，將是想要，陳是陳述。也就是經文里說的『善男子』等等，這是標示。『應如是等者』，這是勸勉。標示和勸勉的意思，在於想要說法，所以說是將陳。也就是懸空指向下面正式回答的經文，所以疏鈔說：『我應當為你們說。』
『三中唯者下。』就像現在人說的『喏』，都是順從的應答之詞。老子說：『唯之與阿相去幾何？』註文如同疏鈔，現在則是禮貌的對答。
『十地等者』，解釋愿聞佛法的樣子。也就是《華嚴經》（Avataṃsaka Sūtra）十地品中，諸位菩薩大眾請金剛藏菩薩（Vajragarbha）宣說十地法門的偈頌。現在借用它。其中前四句，用比喻來配合聞、思、修三慧。第一句是聞慧，聽聞佛法不思考就像喝水不辨滋味。第二句是思慧，如果要尋求食物的滋味，就應當咀嚼。第三句是修慧，修行消除迷惑就像服藥去除疾病。后一句就是三慧的結果。蜜蜂採集百花來釀成蜂蜜，人聚集萬行來證悟真如，蜜蜂釀成蜂蜜后依靠蜂蜜而活，人證悟真如后依靠真如而住。
『我等下。』這是合起來作比喻。最後一句，總括比喻所聽聞的佛法。
【English Translation】 English version: 'Semantic meaning within.' This means that (they) understand the meaning within. 'Joyfully leaping' is the appearance of joyful celebration, which is the mood when one desires to hear the Dharma. 'Sorrow and joy' is the mood after hearing the Dharma. 'Sorrow' refers to sadness for not having encountered the Dharma in the past, as the following sutra says: 'Weeping with tears.' 'Joy' refers to rejoicing at being able to hear the Dharma today, just like Śāriputra (Sariputra) joyfully leaping, because of sadness for the past and rejoicing for the present, hence it is said to be sorrow and joy.
'Thus below.' Concluding and selecting the capacity for listening to the Dharma. The meaning is: if one does not use such a mind, then one cannot expound the Dharma for them. Furthermore, according to Paramārtha's (Paramārtha) record, attentive listening can avoid three faults and obtain three merits. The so-called avoiding distraction, disrespect, and inversion, sequentially generates the wisdom of hearing, thinking, and cultivating.
'Indicating and exhorting what is about to be presented.' 'Indicating' is to indicate, 'exhorting' is to exhort, 'about to' is wanting to, and 'presenting' is to state. That is, the sutra says 'Good man' etc., this is indicating. 'Should be like this etc.' is exhorting. The meaning of indicating and exhorting lies in wanting to expound the Dharma, so it is said to be 'about to present.' That is, pointing in the air to the text below that formally answers, so the commentary says: 'I should expound it for you.'
'Among the three, 'only' below.' Just like people today say 'yes,' they are all words of obedient response. Lao Tzu said: 'How far apart are 'yes' and 'ah'?' The commentary is like the subcommentary; now it is a polite response.
'Ten grounds etc.' explains the appearance of wishing to hear the Dharma. That is, in the Ten Grounds chapter of the Avataṃsaka Sūtra (Avataṃsaka Sūtra), the assembly of Bodhisattvas requests Vajragarbha Bodhisattva (Vajragarbha) to expound the verses of the Ten Grounds Dharma gate. Now it is borrowed. Among them, the first four lines use metaphors to match the three wisdoms of hearing, thinking, and cultivating. The first line is the wisdom of hearing; hearing the Dharma without thinking is like drinking water without tasting it. The second line is the wisdom of thinking; if one wants to seek the taste of food, one should chew it. The third line is the wisdom of cultivating; cultivating to eliminate delusion is like taking medicine to remove illness. The last line is the result of the three wisdoms. Bees gather hundreds of flowers to make honey, people gather myriad practices to realize Suchness; after bees make honey, they live by honey, and after people realize Suchness, they abide by Suchness.
'We etc.' This is combining to make a metaphor. The last line is a general metaphor for the Dharma that is heard.
金剛經纂要刊定記卷第四
長水沙門子璇錄
四、如來正說二
初、正答所問二
初、舉總標列以牒問經「諸菩薩摩訶薩」者。
問：「前舉當機，云善男子、善女人。洎今答處，何言菩薩摩訶薩耶？」
答：「大心未發即是凡夫，既已發心即名菩薩。善現標舉，約未發心時，故云善男子、善女人。世尊酬答，約已發心后，乃言諸菩薩摩訶薩。」
疏此以下四。初、正釋經文。以空生聞有三種，佛今牒舉但言降伏，故此釋也。
前二句標，謂住下釋。謂度生無我，是住中降伏也。施不住相，是修中降伏也。由斯義故降伏為總也。
經意在此者。在舉降伏而標住修，欲顯文簡義豐彰乎玄妙。始雖住修究竟降伏，得意茲深故，但云一也。
有科下。二、斥他謬判。即大云疏也。青龍即云：「舉終括始其義亦同。」
乃令下。正斥失。文不穩暢者，本宜初包后義，如色例于聲等，何忽舉后攝初，致使文非穩暢？不穩暢，則蓋由於科非經文字意也。
況詳下。三、詳定經旨。降伏在住修中者。住中降伏即實無度者，修中降伏即無住佈施，無度無住便是離相。離相既通住修，故知降伏是總。
不別下。四、牒難釋通
初句牒難。
【現代漢語翻譯】 現代漢語譯本 《金剛經纂要刊定記》卷第四 長水沙門子璇 錄 四、如來正說二 初、正答所問二 初、舉總標列以牒問經『諸菩薩摩訶薩』（菩薩中的大菩薩）者。 問：『前面舉出當機者，說的是善男子、善女人。現在回答的地方，為什麼說菩薩摩訶薩呢？』 答：『大心未發就是凡夫，既然已經發心就叫做菩薩。善現（須菩提，佛陀的弟子）標舉，是就未發心的時候說的，所以說善男子、善女人。世尊酬答，是就已發心之後說的，所以說諸菩薩摩訶薩。』 疏此以下四。初、正釋經文。因為須菩提聽聞有三種，佛現在牒舉只說降伏，所以這樣解釋。 前二句標明，說的是『住』（安住）以下的內容。所謂度化眾生而無我相，就是在『住』中降伏。施捨而不執著于相，就是在『修』（修行）中降伏。因為這個緣故，降伏是總綱。 經文的用意就在這裡。在於舉出降伏而標明『住』和『修』，想要顯示文辭簡略而意義豐富，彰顯玄妙。開始雖然是『住』和『修』，最終都是爲了降伏，領會到這個意義非常深刻，所以只說一個『降伏』。 有科下。二、駁斥他人錯誤的判斷。指的是大云疏。青龍即說：『舉出終點來概括起點，意義也是相同的。』 乃令下。正是駁斥其失誤。文辭不穩妥流暢，本來應該先包含后，比如用『色』來類比『聲』等等，為什麼忽然舉出後來涵蓋最初，導致文辭不穩妥流暢？不穩妥流暢，大概是因為科判不符合經文字意。 況詳下。三、詳細確定經文的宗旨。降伏在於『住』和『修』之中。『住』中的降伏就是實際上沒有被度化的眾生，『修』中的降伏就是不執著于相的佈施，沒有度化，沒有執著，就是離開了相。離開相既然貫通『住』和『修』，所以知道降伏是總綱。 不別下。四、照錄難題並解釋使其通順 初句照錄難題。
【English Translation】 English version The Diamond Sutra Compilation and Revision Notes, Volume 4 Recorded by Shramana Zixuan of Changshui 4. The Thus Come One's Correct Explanation, Part 2 First, Correctly Answering the Questions, Part 2 First, Citing the General Outline to Refer to the Question in the Sutra: 'All Bodhisattvas-Mahasattvas' (Great Bodhisattvas among Bodhisattvas). Question: 'Earlier, when introducing the intended audience, it spoke of virtuous men and virtuous women. Now, in the part answering the question, why does it say Bodhisattvas-Mahasattvas?' Answer: 'Before the great mind is awakened, one is an ordinary person; once the mind is awakened, one is called a Bodhisattva. Subhuti (a disciple of the Buddha) introduced the audience in terms of those whose minds had not yet been awakened, hence the terms virtuous men and virtuous women. The World-Honored One (the Buddha) answers in terms of those whose minds have already been awakened, hence the term Bodhisattvas-Mahasattvas.' Commentary on the following four points. First, a direct explanation of the sutra text. Because Subhuti heard of three types, but the Buddha now refers only to subduing, hence this explanation. The first two sentences are the outline, referring to the explanation below about 'dwelling' (abiding). The so-called liberating beings without an ego is subduing within 'dwelling'. Giving without attachment to form is subduing within 'cultivation' (practice). Because of this meaning, subduing is the general principle. The intention of the sutra lies here. It lies in citing subduing while outlining 'dwelling' and 'cultivation', wanting to show that the words are simple but the meaning is rich, revealing the profound mystery. Although it starts with 'dwelling' and 'cultivation', ultimately it is all for subduing. Understanding this meaning is very profound, so it is only called one thing: 'subduing'. Regarding the section below. Second, refuting others' erroneous judgments. This refers to the Great Cloud Commentary. Qinglong said: 'Citing the end to encompass the beginning, the meaning is also the same.' Regarding the section below. This is a direct refutation of the error. The writing is not stable and smooth. Originally, it should be that the beginning encompasses the end, such as using 'form' to analogize 'sound', etc. Why suddenly cite the end to encompass the beginning, causing the writing to be unstable and not smooth? The instability and lack of smoothness are probably because the categorization does not conform to the original intention of the sutra text. Moreover, in detail below. Third, determining the essence of the sutra in detail. Subduing is within 'dwelling' and 'cultivation'. Subduing in 'dwelling' means that there are actually no beings being liberated. Subduing in 'cultivation' means giving without attachment to form. No liberation, no attachment, means being free from form. Since being free from form permeates both 'dwelling' and 'cultivation', it is known that subduing is the general principle. Not separately below. Fourth, transcribing the difficult question and explaining it to make it understandable. The first sentence transcribes the difficult question.
難云：「空生既問有次第，住修降伏宛分，何故經中不與別答，而寄住修中明耶？」
此經下。正通。離相是降心者。如前所引無度無住等。須約住修顯者。若有發心修行，斯可說得降心；若無住修，說何降制？斯則只於住修以降分別妄念，故云本不相離。
無著下。引證可知。
疏答問中科安住等者。此即安住四心。彌勒偈云：「廣大第一常，其心不顛倒，利益深心住，此乘功德滿。」依此科判，故列四心也。
疏初句下二。初、釋標
三界普度者。釋廣大義。一切眾生不越三界，三界普度方名廣大，若一眾生不與度者，非廣大也。故經標云「所有一切眾生」，即統該也。梵語仆呼繕那，此云眾生。《智度論》云：「五蘊和合中生，故云眾生。」《瑜珈論》云：「思業為因，卵、胎、濕、化為緣，五蘊初起名之為生。」類即流類，即胎卵等四也。
若卵下。二、釋列三。初中二。初、釋文
稟命之始名曰受生，即初起之時也。卵等四異故云差別。謂：卵㲉中生，胎藏中生，依濕而生，化忽然生，故不同也。然三界眾生不出五道，以四攝五亦得具足。故疏次云「天獄等化生」，斯則從狹之寬，明也。
天獄化生者。天上、地獄唯是化生，最狹也。
鬼通胎化
【現代漢語翻譯】 難云：『空生（Subhuti，須菩提，佛陀的十大弟子之一）既然問到修行的次第，安住和降伏妄心也宛然有分別，為什麼經文中不單獨回答，而要在安住和修行中說明呢？』
此經的下文，正是爲了通達這個道理。離開一切相才是降伏妄心的人。就像前面引用的『無度無住』等經文。必須結合安住和修行來顯明降伏妄心的道理，是因為如果有人發心修行，才可以談得上降伏妄心；如果沒有安住和修行，又談何降伏和控制呢？因此，只是在安住和修行中降伏分別妄念，所以說本來就不相分離。
無著（Asanga，印度佛教瑜伽行派創始人之一）的論述，引證就可以明白。
疏中回答問題時科判為安住等，這是安住四種心。彌勒（Maitreya，未來佛）的偈頌說：『廣大第一常，其心不顛倒，利益深心住，此乘功德滿。』依據這個科判，所以列出四種心。
疏中『初句下二』，分為兩部分：初、解釋標題
『三界普度』，解釋廣大的含義。一切眾生都離不開三界（欲界、色界、無色界），普遍度化三界眾生才稱得上廣大，如果有一個眾生沒有被度化，就不能稱為廣大。所以經文標明『所有一切眾生』，就是統統包含的意思。梵語仆呼繕那（pudgala），這裡翻譯為眾生。《智度論》說：『五蘊（色、受、想、行、識）和合而生，所以稱為眾生。』《瑜珈論》說：『思業為因，卵、胎、濕、化為緣，五蘊最初生起，名為生。』類就是種類，即胎生、卵生等四種。
『若卵下』，分為兩部分：二、解釋排列，分為三部分：初中二，初、解釋經文
稟受生命的開始叫做受生，就是最初生起的時候。卵生等四種不同，所以叫做差別。就是說：從卵殼中生，從胎藏中生，依靠潮濕而生，變化而忽然生，所以不同。然而三界眾生不出五道（地獄、餓鬼、畜生、人、天），用四攝法（佈施、愛語、利行、同事）也能全部包含。所以疏中接著說『天獄等化生』，這是從狹窄到寬廣的說明。
『天獄化生』，天上、地獄只有化生，是最狹窄的。
鬼道（Preta）包括胎生和化生。
【English Translation】 Question: 'Since Subhuti (one of the Buddha's ten great disciples) asked about the order of practice, and the abiding and subduing of the mind are clearly distinct, why doesn't the sutra provide separate answers but instead explains them within the context of abiding and practice?'
The following part of this sutra precisely clarifies this principle. Being free from all forms is the one who subdues the mind. Like the previously cited scriptures such as 'without measure, without abiding,' etc. It is necessary to clarify the principle of subduing the mind in relation to abiding and practice because if someone has the aspiration to practice, then it can be said that they are subduing the mind; if there is no abiding and practice, then what is being subdued and controlled? Therefore, it is only in abiding and practice that discriminating thoughts are subdued, so it is said that they are inherently inseparable.
Asanga's (one of the founders of the Yogacara school of Indian Buddhism) discussion can be understood through citation.
The commentary's division of the answer into abiding, etc., refers to abiding in the four minds. Maitreya's (the future Buddha) verse says: 'Vast, foremost, constant, the mind is not inverted, benefiting the deep mind's abiding, this vehicle's merits are complete.' Based on this division, the four minds are listed.
The commentary's 'first sentence below two' is divided into two parts: First, explaining the title.
'Universally liberating the three realms' explains the meaning of vastness. All sentient beings cannot go beyond the three realms (desire realm, form realm, formless realm), and universally liberating the sentient beings of the three realms is called vastness. If even one sentient being is not liberated, it cannot be called vastness. Therefore, the sutra states 'all sentient beings,' which means encompassing everything. The Sanskrit word pudgala is translated here as sentient beings. The Mahaprajnaparamita Sastra says: 'Sentient beings are born from the combination of the five aggregates (form, feeling, perception, mental formations, consciousness), hence they are called sentient beings.' The Yogacarabhumi-sastra says: 'Thought-karma is the cause, and birth from eggs, wombs, moisture, and transformation are the conditions; the initial arising of the five aggregates is called birth.' Category refers to types, namely the four types of birth such as womb-born, egg-born, etc.
'If eggs below' is divided into two parts: Second, explaining the arrangement, divided into three parts: First within two, First, explaining the text.
The beginning of receiving life is called being born, which is the time of initial arising. The four types of birth, such as egg-born, are different, so they are called distinctions. That is to say: born from an eggshell, born from a womb, born relying on moisture, born through transformation and suddenly appearing, so they are different. However, sentient beings in the three realms do not go beyond the five paths (hell, hungry ghosts, animals, humans, gods), and the four means of attraction (giving, kind speech, beneficial action, cooperation) can also fully encompass them. Therefore, the commentary then says 'gods, hells, etc., born through transformation,' which is an explanation from narrow to broad.
'Gods and hells born through transformation' means that only transformation birth exists in the heavens and hells, which is the narrowest.
The ghost realm (Preta) includes both womb-born and transformation-born.
者。次寬也。謂：地行羅剎及鬼子母皆是胎生。故有鬼母白目連曰：「我晝夜分各生五百子，隨生自食，雖盡不飽。」故知有胎生鬼也。余皆化生也。
人畜各四者，人四者，毗舍佉母卵生三十二子，胎生常人，濕即奈女從庵羅樹濕氣而生，化生即劫初之人。故《俱舍》云：「二禪福將盡，下生贍部州。」
畜具四者。《正法念經》云：「化生金翅鳥，能食四生龍，乃至濕生也。」然禽獸雖殊，皆畜生道攝，余獸皆胎，余鳥皆卵也。
諸餘微細等者，如《華嚴》云：「盡法界虛空界十方剎海，所有眾生種種差別。所謂卵生、胎生、濕生、化生，或有依于地、水、火、風而生住者，或有依空及諸卉木而生住者，種種生類、種種色身，乃至云一切天龍八部人非人等，無足、四足、多足，有色、無色、有想、無想、非有想、非無想等。」以今經中無別說處，不可構虛而言。故疏結云：「不可具分品類也。」
卵劣下。二、通難
應難云：「卵生最劣，云何在初？化生最勝，云何居末？」
二釋下。通
約境等者。謂卵生必具胎濕化，以未生處胎，胎中必濕。無而忽有為化，胎生必兼濕化。濕必兼化，化不必兼余。但從於無而忽有故。此則前前必具後後，後後不具前前，故為此次
【現代漢語翻譯】 現代漢語譯本 這些。其次是寬泛的。意思是：地行羅剎（一種惡鬼）和鬼子母（一種神）都是胎生的。所以有鬼母告訴目連（佛陀的弟子）說：『我日夜各生五百個孩子，生下來就自己吃掉，即使這樣也吃不飽。』由此可知有胎生的鬼。其餘的都是化生的。 人、畜各有四種情況，人有四種：毗舍佉母（人名）是卵生，生了三十二個孩子；胎生是常見的普通人；濕生是奈女（人名）從庵羅樹的濕氣中產生；化生是劫初（世界開始時）的人。所以《俱舍論》（佛教論著）說：『二禪天（佛教中的一種禪定境界）的福報將要耗盡時，就會下生到贍部州（我們所居住的世界）。』 畜生有四種。《正法念經》（佛教經典）說：『化生的金翅鳥（一種神鳥），能夠吃掉四種方式出生的龍，乃至濕生龍。』然而禽獸雖然種類不同，都屬於畜生道，其餘的獸類都是胎生，其餘的鳥類都是卵生。 各種其餘微細的差別，如《華嚴經》（佛教經典）所說：『窮盡法界（宇宙）、虛空界（空間）、十方剎海（十方佛土），所有眾生有種種差別。所謂卵生、胎生、濕生、化生，或者有依靠地、水、火、風而生住的，或者有依靠天空以及各種草木而生住的，種種生類、種種色身，乃至一切天龍八部（佛教中的護法神）人非人等，無足、四足、多足，有色、無色、有想、無想、非有想、非無想等。』因為這部經中沒有特別說明的地方，不可以憑空捏造。所以疏文總結說：『不可以完全區分品類。』 卵生是最下等的。二、共同的詰難 應該詰難說：『卵生最下等，為什麼排在最前面？化生最殊勝，為什麼排在最後面？』 二、解釋如下。解釋 從境界等方面來說。意思是說卵生必定具備胎生、濕生、化生，因為未出生時在胎中，胎中必定潮濕。從無到有是化生，胎生必定兼具濕生和化生。濕生必定兼具化生，化生不一定兼具其餘的。只是因為從無而忽然產生。這樣就是前一種必定具備后一種，后一種不一定具備前一種，所以這樣排列。
【English Translation】 English version These. Next is broad. Meaning: Earth-walking Rakshasas (a type of demon) and Kishimojin (a deity) are all viviparous. Therefore, there is a Kishimojin who said to Maudgalyayana (a disciple of the Buddha): 'I give birth to five hundred children each day and night, and I eat them as soon as they are born, yet I am never full.' From this, we know that there are viviparous ghosts. The rest are all born by transformation. Humans and animals each have four types. Humans have four types: Visakha's mother (a person's name) was oviparous, giving birth to thirty-two children; viviparous are common ordinary people; moisture-born is Naini (a person's name) who was born from the moisture of an Amra tree; transformation-born are the people of the beginning of the kalpa (the beginning of the world). Therefore, the Abhidharmakosha (a Buddhist treatise) says: 'When the blessings of the Second Dhyana Heaven (a state of meditation in Buddhism) are about to be exhausted, they will be born in Jambudvipa (the world we live in).' Animals have four types. The Saddharma Smrityupasthana Sutra (a Buddhist scripture) says: 'Transformation-born Garuda (a divine bird) can eat dragons born in four ways, even moisture-born dragons.' However, although birds and beasts are different, they are all included in the animal realm. The rest of the beasts are all viviparous, and the rest of the birds are all oviparous. Various other subtle differences, as the Avatamsaka Sutra (a Buddhist scripture) says: 'Exhausting the Dharma Realm (the universe), the Space Realm (space), and the Seas of Lands in the Ten Directions (Buddha lands in the ten directions), all sentient beings have various differences. So-called oviparous, viviparous, moisture-born, transformation-born, or those who rely on earth, water, fire, and wind to be born and dwell, or those who rely on the sky and various grasses and trees to be born and dwell, various kinds of beings, various forms, even all Devas, Nagas, Eight Classes of beings (protective deities in Buddhism), humans and non-humans, etc., without feet, with four feet, with many feet, with form, without form, with thought, without thought, neither with thought nor without thought, etc.' Because there is no special explanation in this sutra, it is not permissible to fabricate it out of thin air. Therefore, the commentary concludes: 'It is not possible to completely distinguish the categories.' Oviparous is the lowest. Two, common refutation It should be refuted: 'Oviparous is the lowest, why is it ranked first? Transformation-born is the most superior, why is it ranked last?' Two, the explanation is as follows. Explanation From the perspective of realms, etc. It means that oviparous beings must possess viviparous, moisture-born, and transformation-born qualities, because when not yet born, they are in the womb, and the womb must be moist. From nothing to something is transformation-born, and viviparous beings must also possess moisture-born and transformation-born qualities. Moisture-born beings must also possess transformation-born qualities, but transformation-born beings do not necessarily possess the others. It is only because they suddenly arise from nothing. Thus, the former must possess the latter, and the latter does not necessarily possess the former, so this is the order.
也。
約心從本等者。謂眾生本因起業，業識即根本，無明與本性和合，能所未分混沌如卵，卵即卵㲉故。《藥師經》云：「破無明㲉，竭煩惱河。」無明發業，蘊在藏識為胎，受生為濕，生時從無而忽有為化，由是義故，故為此次也。
依止差別者。依止即是眾生身，身具依止，依止義異，故云差別。故疏次云：「有色無色等。」有色即以色為身，無色即以四蘊為身。又色界有四禪云云，無色有四空云云，如是品類不同，故云依止差別。
問：「如有經云：『佛涅槃時，無色界天淚下如雨。』既有淚下，云何無色？」
答：「所言無色者，無業果色，不無定果色，故不違也。」
境界差別者。雖言境界，意明空等四處。
空識二處者。無色界第一第二天也。
無所有處者。第三天也。
非有想非無想者。第四天也。無粗想有細想，故是三有之頂，故云有頂。
問：「下二界皆有色，何故唯言四禪以為色界？又色界亦有一天名為無想，云何唯指無所有處為無想耶？」
答：「三界統論不出五事，謂：欲、色、想、無想、非有想非無想。然非有無想，即局于有頂一天。色界一天雖名無想，已從多分通名色界，故但指無所有處為無想。其餘三事從空識二處
【現代漢語翻譯】 現代漢語譯本： 也。
關於『約心從本等』：指的是眾生最初因為根本的因緣而產生業，業識就是根本。無明（avidyā）與本性結合，能與所尚未分離，混沌如同雞蛋，這裡的『卵』就是指卵殼。《藥師經》（Bhaiṣajya-guru-sūtra）中說：『破除無明之殼，竭盡煩惱之河。』無明引發業，蘊藏在藏識（ālayavijñāna）中如同胎兒，受生時如同從無到有突然顯現的變化，因為這個緣故，所以排在這次序。
關於『依止差別』：依止就是指眾生的身體，身體具有依止，依止的意義不同，所以說是差別。因此疏文中接著說：『有色無色等。』有色就是以色蘊為身體，無色就是以受、想、行、識四蘊為身體。而且四禪（dhyāna）天有種種不同，無色界有四空天等等，像這樣品類不同，所以說是依止差別。
問：『如果經中說：『佛陀涅槃時，無**天（Akaniṣṭha）淚如雨下。』既然有淚水落下，怎麼能說是無色界呢？』
答：『所說的無色界，是指沒有業果之色，並非沒有定果之色，所以並不矛盾。』
關於『境界差別』：雖然說是境界，實際上是指空無邊處（Ākāśānantyāyatana）等四處。
空識二處：指的是無**天（Akaniṣṭha）的第一第二天。
無所有處（Ākiṃcanyāyatana）：指的是第三天。
非有想非無想處（Naivasaṃjñānāsaṃjñāyatana）：指的是第四天。沒有粗大的念想，只有細微的念想，所以是三有（trailokya）的頂端，因此稱為有頂。
問：『下方的欲界和色界都有色，為什麼只說四禪是？而且天中也有一天名為無想天（Asaṃjñasattvā），為什麼只指無所有處為無想呢？』
答：『三界（trayo dhātu）總的來說不出五事，即：欲、色、想、無想、非有想非無想。然而非有想非無想處，僅僅侷限於有頂天。天中有一天雖然名為無想天，但已經從大部分來說通稱為，所以只指無所有處為無想。其餘三事從空識二處開始。』
【English Translation】 English version: Also.
Regarding 'Approximating the Mind from its Origin': It refers to sentient beings initially generating karma from fundamental causes, with karmic consciousness being the root. Ignorance (avidyā) combines with the fundamental nature, the subject and object are not yet separated, chaotic like an egg, and the 'egg' here refers to the eggshell. The Bhaiṣajya-guru-sūtra (Medicine Buddha Sutra) says: 'Break the shell of ignorance, exhaust the river of afflictions.' Ignorance initiates karma, stored in the ālayavijñāna (storehouse consciousness) like a fetus, receiving birth as moisture, and birth is like a sudden manifestation from nothing, hence it is placed in this order.
Regarding 'Differences in Support': Support refers to the body of sentient beings, the body possesses support, and the meaning of support differs, hence it is called difference. Therefore, the commentary continues: 'With form, without form, etc.' 'With form' means taking form as the body, 'without form' means taking the four skandhas (aggregates) of feeling, perception, volition, and consciousness as the body. Furthermore, there are various differences in the four dhyānas (meditative absorptions), and the formless realm has the four formless realms, etc. Because of such differences in categories, it is called difference in support.
Question: 'If the sutra says: 'When the Buddha entered nirvāṇa, the Akaniṣṭha (highest form realm) heavens shed tears like rain.' Since there were tears, how can it be said to be formless?'
Answer: 'What is meant by formless is the absence of karmic result form, not the absence of meditative result form, so there is no contradiction.'
Regarding 'Differences in Realm': Although it speaks of realm, it actually refers to the four āyatana (spheres), such as the Sphere of Infinite Space (Ākāśānantyāyatana).
The Spheres of Infinite Space and Infinite Consciousness: Refer to the first and second heavens of Akaniṣṭha.
The Sphere of No-thingness (Ākiṃcanyāyatana): Refers to the third heaven.
The Sphere of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana): Refers to the fourth heaven. There are no coarse thoughts, only subtle thoughts, so it is the peak of the three realms (trailokya), hence it is called the Peak of Existence.
Question: 'The lower Desire Realm and Form Realm both have form, why is it only said that the four dhyānas are **? Also, there is a heaven in the ** realm called the Heaven of Non-Perception (Asaṃjñasattvā), why is only the Sphere of No-thingness referred to as Non-Perception?'
Answer: 'The three realms (trayo dhātu) in general do not go beyond five things, namely: desire, form, perception, non-perception, and neither perception nor non-perception. However, the Sphere of Neither Perception nor Non-Perception is limited to the Peak of Existence. Although there is a heaven called the Heaven of Non-Perception in the ** realm, it is generally referred to as ** from the majority perspective, so only the Sphere of No-thingness is referred to as Non-Perception. The remaining three things start from the Spheres of Infinite Space and Infinite Consciousness.'
已下，乃至欲界相望，有無寬狹不同。謂：欲界具三，色界無慾，無色界唯想，無色無慾，故立有想之名。色界雖有想，恐濫上名，故立有色之目。欲界雖兼色想，上已沾於二名，揀異彼故但名欲界。下下必具于上上，上上不兼于下下。故立名之本其在茲焉。如有三人：一人解經律論，一人解經律，一人唯解律，揀別立號云云可知。又欲界三欲五妙欲境勝故，色界細妙色勝故，無色想心勝故。由是欲唯欲界，色通二界，想遍三界，無想通上二界，非有想非無想局上一界。斯則不同功德施所釋也。」
二中經我者。即發菩提心菩薩所稱，今佛說彼也。
涅槃者。秦譯滅度。今經上梵下唐，故云而滅度之。若具足梵音，應云摩訶波利昵嚩喃，此云大圓寂。今經論中多言涅槃也。然準《唯識論》說，有四種涅槃。一、自性清凈涅槃，凡聖同有。二、有餘依，即出煩惱障有苦依身故。三、無餘依，身出生死苦無依故。然小乘以灰身滅智為無餘，無餘有三：一、煩惱余、二、業餘、三、界報余。大乘則以究竟寶所為無餘，故《智論》說：「四住地煩惱盡名有餘依，五住地煩惱盡名無餘依。」四、無住處，悲智相兼，不住生死涅槃故。
疏即無下。即大乘之無餘四種之中，無住處涅槃也。謂不住菩薩變易生死，
【現代漢語翻譯】 現代漢語譯本： 已下，乃至與欲界相比，在有無、寬窄上有所不同。具體來說：欲界具備三種情況，即無慾（指沒有慾望的狀態），無（指沒有色界和無色界的狀態）唯想（只有想蘊的狀態），無色無慾（沒有色蘊和慾望的狀態），因此設立『有想』這個名稱。雖然有想，但恐怕與上面的名稱混淆，所以設立『有色』這個名稱。欲界雖然兼具色蘊和想蘊，但上面已經沾染了這兩個名稱，爲了區分它們，所以只稱為欲界。下層的境界必然具備上層境界的特點，而上層境界不兼具下層境界的特點。因此，設立名稱的根本原因就在這裡。例如有三個人：一個人精通經、律、論，一個人精通經、律，一個人只精通律，爲了區分他們而設立不同的稱號，道理是顯而易見的。另外，欲界的三種慾望（財欲、色慾、食慾）和五妙欲（色、聲、香、味、觸）的境界殊勝，細妙色（指色界的微妙色蘊）殊勝，無色想心（指無色界的想蘊和心識）殊勝。因此，慾望只屬於欲界，色蘊貫通色界和欲界，想蘊遍及三界，無想貫通色界和無色界，非有想非無想只侷限於無色界。這與不同功德施（指不同的佈施功德）所解釋的不同。**
二中經我者。指的是發菩提心的菩薩所稱的『我』，現在佛陀在宣說他們。
涅槃（Nirvana）者。鳩摩羅什翻譯為『滅度』。現在這部經文采用梵語和漢語結合的方式，所以說『而滅度之』。如果採用完整的梵語發音，應該說『摩訶波利昵嚩喃（Mahāparinirvāṇa）』，這裡的意思是『大圓寂』。現在的經文和論著中大多說『涅槃』。然而，根據《唯識論》的說法，有四種涅槃。一、自性清凈涅槃（Prakṛti-parisuddha-nirvana），凡夫和聖人都有。二、有餘依涅槃（Sopadhisesa-nirvana），即已經脫離煩惱障，但還有痛苦的依身。三、無餘依涅槃（Anupadhisesa-nirvana），身體已經脫離生死痛苦，沒有了依靠。然而，小乘佛教認為灰身滅智就是無餘涅槃，無餘涅槃有三種：一、煩惱余、二、業餘、三、界報余。大乘佛教則以究竟的寶所為無餘涅槃，所以《智度論》說：『四住地煩惱斷盡名為有餘依，五住地煩惱斷盡名為無餘依。』四、無住處涅槃（Apratisthita-nirvana），悲智相互結合，不住于生死和涅槃。
疏即無下。指的是大乘佛教的無餘涅槃四種之中的無住處涅槃。指的是不住于菩薩的變易生死。
【English Translation】 English version: Hereafter, even compared to the desire realm (Kāmadhātu), there are differences in existence, non-existence, breadth, and narrowness. Specifically: the desire realm possesses three conditions, namely no desire (referring to the state of being without desire), no (referring to the absence of the form realm (Rūpadhātu) and formless realm (Arūpadhātu)) only thought (the state of only having the skandha of thought), and no form and no desire (the absence of the skandha of form and desire), hence the establishment of the name 'having thought'. Although there is thought, fearing confusion with the names above, the name 'having form' is established. Although the desire realm combines form and thought, the above has already been associated with these two names, so to distinguish them, it is only called the desire realm. The lower realms necessarily possess the characteristics of the higher realms, while the higher realms do not combine the characteristics of the lower realms. Therefore, the fundamental reason for establishing names lies here. For example, if there are three people: one is proficient in the Sutras (Sūtra), Vinaya (Vinaya), and Abhidharma (Abhidharma), one is proficient in the Sutras and Vinaya, and one is only proficient in the Vinaya, the reason for establishing different titles to distinguish them is obvious. Furthermore, the three desires (desire for wealth, desire for sex, desire for food) and the five subtle desires (form, sound, smell, taste, touch) of the desire realm are superior, the subtle and wonderful form (referring to the subtle form skandha of the form realm) is superior, and the formless thought-mind (referring to the thought skandha and consciousness of the formless realm) is superior. Therefore, desire only belongs to the desire realm, form pervades the form realm and the desire realm, thought pervades the three realms, no-thought pervades the form realm and the formless realm, and neither-thought-nor-no-thought is limited to the formless realm. This differs from the explanations given by different meritorious offerings (referring to different merits of giving).**
The 'I' in the second section refers to the 'I' spoken of by Bodhisattvas who have generated the Bodhicitta (Bodhicitta), and now the Buddha is expounding on them.
Nirvana (Nirvana) is translated as 'extinction' by Kumārajīva. This scripture now uses a combination of Sanskrit and Chinese, so it says 'and extinguishes it'. If the complete Sanskrit pronunciation is used, it should be 'Mahāparinirvāṇa (Mahāparinirvāṇa)', which means 'great complete extinction'. Most scriptures and treatises now say 'Nirvana'. However, according to the Yogācārabhūmi-śāstra, there are four types of Nirvana. First, Self-Nature Pure Nirvana (Prakṛti-parisuddha-nirvana), which both ordinary people and sages possess. Second, Nirvana with Remainder (Sopadhisesa-nirvana), which means having already escaped the afflictive obstacles but still having a body dependent on suffering. Third, Nirvana without Remainder (Anupadhisesa-nirvana), where the body has escaped the suffering of birth and death and has no reliance. However, the Theravada school considers the extinction of the body and the annihilation of wisdom to be Nirvana without Remainder, and there are three types of Nirvana without Remainder: first, the remainder of afflictions; second, the remainder of karma; and third, the remainder of the realm and retribution. The Mahayana school considers the ultimate treasure place to be Nirvana without Remainder, so the Mahāprajñāpāramitāśāstra says: 'The exhaustion of the afflictions of the four abodes is called Nirvana with Remainder, and the exhaustion of the afflictions of the five abodes is called Nirvana without Remainder.' Fourth, Non-Abiding Nirvana (Apratisthita-nirvana), where compassion and wisdom are combined, and one does not abide in birth and death or Nirvana.
The commentary '疏即無下' refers to the Non-Abiding Nirvana among the four types of Nirvana without Remainder in Mahayana Buddhism. It refers to not abiding in the transformational birth and death of Bodhisattvas.
不住二乘灰斷涅槃，即真無住處名為無餘。若小乘無餘，如有情滅減不別。今不同彼，故云不共二乘。
不共者。即非彼四之第三，則言同而意異也。如《法華》經云：「若得作佛時，具三十二相。爾時乃可謂，永盡滅無餘。」此則二障都盡，二死永離也。
第一者，結歸偈旨，仍釋科名。意謂若非無住處之無餘，焉得彌勒指為第一心耶。
無著下。初二句難。意云一切眾生五性差別，云何皆入無餘涅槃？三分半眾生不得成佛，故云不可得義。
生所攝者。答也。此是無著立量，成立皆可度也。應立量云：三分半眾生是有法，定皆成佛，故為宗。因云：生所攝故。同喻：一分半眾生。意云《涅槃經》說：「凡是有心定當作佛。」《圓覺經》云：「有性無性齊成佛道。」此則是可得義，安云不得？
又云卵濕等者，舉難處難也。卵濕則畜生難，無想有頂即長壽天難，雖舉二處，意兼八難。八難，謂：三塗、北州、長壽天、佛前佛後、世智辯聰、無根等難。意云：難處即不可度，云何皆入？
有三因緣等者。答也。
難處待時者，此亦令成其種也。意云：難處眾生不可常定，至非難處而度脫之。若得成種，遲速之間必須成熟，發廣大心故合無遺。
非難處者，雖即未度
【現代漢語翻譯】 現代漢語譯本 不住於二乘（聲聞和緣覺）的灰身泯智、斷滅煩惱的涅槃，才是真正的無住處涅槃，稱為無餘涅槃。如果小乘的無餘涅槃，如同有情眾生的滅亡一樣沒有差別，那麼就與外道無異了。現在（大乘的無餘涅槃）與他們不同，所以說不共於二乘。
『不共』，就是說不是小乘四果中的第三果（阿那含果），這是說辭相同而意義不同。如《法華經》所說：『如果能夠成佛時，具足三十二相。那時才可以稱得上，永遠滅盡沒有剩餘。』這指的是二障（煩惱障和所知障）都已滅盡，二死（分段生死和變易生死）永遠脫離。
『第一』，總結歸納偈頌的宗旨，仍然解釋科判的名稱。意思是說如果不是無住處的無餘涅槃，怎麼能被彌勒菩薩指為第一心呢？
『無著下』，最初兩句是提問。意思是說一切眾生有五性差別（聲聞種性、緣覺種性、菩薩種性、不定種性、無性），怎麼都能進入無餘涅槃呢？有三分半的眾生不能成佛，所以說『不可得義』。
『生所攝者』，是回答。這是無著菩薩建立論證，成立一切眾生都可以被度化。應該這樣立論：三分半的眾生是有法，必定都能成佛，這是宗。原因是：被生所攝故。同喻：一分半的眾生。意思是說《涅槃經》說：『凡是有心識的，必定會成佛。』《圓覺經》說：『有佛性沒佛性的，最終都能成就佛道。』這正是可以度化的含義，怎麼能說是不可得呢？
『又云卵濕等者』，是舉出難以度化的情況來反駁。卵生和濕生的眾生屬於畜生道，難以度化；無想天和有頂天的眾生屬於長壽天，難以度化。雖然只舉出兩處，但實際上包含了八難。八難是指：三惡道、北俱盧洲、長壽天、生於佛前佛後、世智辯聰、無根等人所遭遇的困難。意思是說：這些難以度化的地方，就不能被度化，怎麼能說一切眾生都能進入涅槃呢？
『有三因緣等者』，是回答。
『難處待時者』，這也是讓他們成就佛種。意思是說：處於八難之地的眾生不可能永遠固定在那裡，等到他們脫離八難之地，就可以度化他們。如果能夠種下佛種，遲早之間必定會成熟，發起廣大的菩提心，所以都能夠被度化，沒有遺漏。
『非難處者』，即使現在還沒有被度化
【English Translation】 English version Not abiding in the Nirvana of the Two Vehicles (Śrāvakas and Pratyekabuddhas), which involves extinguishing the body and wisdom and severing afflictions, is the true non-abiding Nirvana, called the Nirvana without remainder. If the Nirvana without remainder of the Small Vehicle were no different from the extinction of sentient beings, it would be no different from external paths. Now (the Nirvana without remainder of the Great Vehicle) is different from them, so it is said to be not shared with the Two Vehicles.
'Not shared' means that it is not the third of the four fruits of the Small Vehicle (Anāgāmin). This means that the words are the same but the meaning is different. As the Lotus Sūtra says: 'If one can become a Buddha, possessing the thirty-two marks. Only then can it be said that one has eternally extinguished everything without remainder.' This refers to the complete exhaustion of the two obscurations (affliction obscuration and knowledge obscuration) and the eternal departure from the two deaths (death by segments and death by transformation).
'First' summarizes the purpose of the verse and also explains the name of the section. It means that if it were not the Nirvana without remainder of the non-abiding place, how could Maitreya Bodhisattva point to it as the first mind?
'Wu Zhu Xia' (below Wu Zhu) The first two sentences are questions. It means that all sentient beings have five different natures (Śrāvaka nature, Pratyekabuddha nature, Bodhisattva nature, uncertain nature, and no nature), how can they all enter Nirvana without remainder? Three and a half parts of sentient beings cannot become Buddhas, so it is said to be 'the meaning of unobtainable'.
'Sheng Suo She Zhe' is the answer. This is Asaṅga Bodhisattva establishing an argument to establish that all sentient beings can be saved. The argument should be established as follows: Three and a half parts of sentient beings are Dharmas, and they will definitely become Buddhas. This is the proposition. The reason is: because they are included in birth. Similar metaphor: one and a half parts of sentient beings. It means that the Nirvana Sūtra says: 'All those who have consciousness will definitely become Buddhas.' The Perfect Enlightenment Sūtra says: 'Those with Buddha-nature and those without Buddha-nature will eventually achieve Buddhahood.' This is precisely the meaning of being able to be saved, how can it be said to be unobtainable?
'You Yun Luan Shi Deng Zhe' (also saying egg-born, moisture-born, etc.) is to refute by citing difficult-to-save situations. Egg-born and moisture-born beings belong to the animal realm and are difficult to save; beings in the Realm of Neither Perception nor Non-Perception and the Peak of Existence belong to the long-life heavens and are difficult to save. Although only two places are mentioned, they actually include the eight difficulties. The eight difficulties refer to the difficulties encountered by those in the three evil paths, Uttarakuru, the long-life heavens, those born before or after the Buddha, those with worldly wisdom and cleverness, and those without roots. It means that these difficult-to-save places cannot be saved, how can it be said that all sentient beings can enter Nirvana?
'You San Yin Yuan Deng Zhe' (having three causes, etc.) is the answer.
'Nan Chu Dai Shi Zhe' (difficult places await the time) This is also to enable them to achieve the Buddha-seed. It means that sentient beings in the eight difficult places cannot be permanently fixed there. When they leave the eight difficult places, they can be saved. If the Buddha-seed can be planted, it will surely mature sooner or later, and a vast Bodhicitta will arise, so all can be saved without omission.
'Fei Nan Chu Zhe' (those who are not in difficult places), even if they have not yet been saved
且令成熟。已熟可知。此稍同前護付之義也。
三中疏一性空者。眾生緣生，緣生無性，故即空也。
同體者，同一真如性故。故《起信》論云：「謂如實知一切眾生及與己身，真如平等無別異。」
故論云下。引證。此語猶反，應云眾生滅度無異自身，寧于自身起於他想。
本寂者，相本自盡不待滅故。《凈名》云：「一切眾生即寂滅相，不復更滅。」
問：「此與性空何別？」
答：「前但即空，此則本來成佛。成佛即入涅槃，故云本寂。前淺后深可知。」
無念者。有念即有眾生，如無翳則空華不現。
法界者。一真法界平等無差。云何于中見自他相？故偈云：「平等真法界，佛不度眾生。」此上五義，大云之文。然于中，一三約所，二約能所，四唯約能，五該本末也。大抵意云：若見眾生有可度者，即生疲勞不能常度；反此即常也。又度與不度其心不二，名之為常也。故《金剛三昧經》云：「若化眾生，不生於化、不生無化，其化大焉。」
四中經何以故者。徴。意云：設所見有眾生可度。此何過耶？次通云：若菩薩有我等相即非菩薩。此是反明。意云：是真菩薩必無我為能度，豈更見有眾生得滅度耶？遠離依止身見眾生等。依止即身見異名，亦名
【現代漢語翻譯】 且令其成熟。已經成熟的（眾生）是可以知道的。這稍微類似於前面所說的護持和交付的意義。
三中疏解『性空』的含義是：眾生由因緣而生，因緣所生之法沒有自性，所以就是空性。
『同體』是指同一真如的體性。所以《起信論》（《大乘起信論》）說：『如實地了知一切眾生和自己的身，真如是平等而沒有差別的。』
『故論云下』，這是引用論證。這裡的話語是反過來說的，應該說眾生滅度與自身沒有差別，怎麼會在自身之外產生其他的想法呢？
『本寂』是指諸法的相本來就是寂滅的，不需要等待滅亡。《凈名》（《維摩詰經》）說：『一切眾生即是寂滅之相，不再有其他的滅亡。』
問：『這與性空有什麼區別？』
答：『前面只是說空，這裡則是說本來就已經成佛。成佛就是進入涅槃，所以說是本寂。前面是淺顯的，後面是深奧的，這是可以知道的。』
『無念』是指沒有念頭。有了念頭，就有了眾生，就像沒有眼翳，空中就不會出現幻花。
『法界』是指一真法界是平等而沒有差別的。怎麼能在其中看到自己和他人的相呢？所以偈語說：『平等真法界，佛不度眾生。』以上這五種意義，出自《大云經》的文句。然而，其中第一和第三是就所度的對象而言，第二是就能度者和所度對像而言，第四隻是就能度者而言，第五則涵蓋了根本和末端。大致意思是說：如果認為眾生是可以被度化的，就會產生疲勞，不能夠經常度化眾生；反過來，就能經常度化眾生。而且，度化與不度化，其心沒有分別，這叫做常。所以《金剛三昧經》說：『如果度化眾生，不執著于度化，也不執著于不度化，這樣的度化才是偉大的。』
四中，經文『何以故』是設問。意思是說：假設所見到的有眾生可以被度化，這有什麼過錯呢？接下來解釋說：如果菩薩有我相、人相、眾生相、壽者相，就不是菩薩。這是反過來闡明。意思是說：真正的菩薩一定沒有『我』作為能度者，怎麼還會認為有眾生被滅度呢？遠離依止身見、眾生見等。『依止』是身見的另一種說法，也叫做...
【English Translation】 And cause them to mature. Those who are already mature can be known. This is slightly similar to the meaning of protection and entrustment mentioned earlier.
Among the three, the explanation of 'emptiness of nature' (性空 xìng kōng) is: sentient beings arise from conditions, and phenomena arising from conditions have no inherent nature, therefore they are empty.
'Same essence' (同體 tóng tǐ) refers to the same true suchness (真如 zhēn rú) nature. Therefore, the Awakening of Faith (起信 qǐ xìn - refers to the Awakening of Faith in the Mahayana) states: 'To truly know that all sentient beings and oneself are equal in true suchness, without any difference.'
'Therefore, the treatise says below' is a citation for proof. This statement is reversed; it should say that the liberation of sentient beings is no different from oneself, so how can one have thoughts of others apart from oneself?
'Originally quiescent' (本寂 běn jì) means that the characteristics of phenomena are inherently extinguished and do not need to await extinction. The Vimalakirti Sutra (凈名 jìng míng - refers to the Vimalakirti Nirdesa Sutra) says: 'All sentient beings are the aspect of quiescence; there is no further extinction.'
Question: 'What is the difference between this and emptiness of nature?'
Answer: 'The former only speaks of emptiness, while the latter speaks of originally becoming a Buddha. Becoming a Buddha means entering Nirvana, so it is called originally quiescent. The former is shallow, and the latter is profound, which can be understood.'
'No-thought' (無念 wú niàn) means having no thoughts. With thoughts, there are sentient beings, just as without eye disease, there are no illusory flowers in the sky.
'Dharmadhatu' (法界 fǎ jiè) refers to the one true Dharmadhatu, which is equal and without difference. How can one see self and other within it? Therefore, the verse says: 'The equal true Dharmadhatu, the Buddha does not liberate sentient beings.' The above five meanings are from the text of the Great Cloud Sutra (大云經 dà yún jīng). However, among them, the first and third are about the object of liberation, the second is about the liberator and the object of liberation, the fourth is only about the liberator, and the fifth encompasses the root and the branch. The general meaning is: if one sees sentient beings as capable of being liberated, one will become tired and unable to liberate them constantly; conversely, one will be able to liberate them constantly. Moreover, whether one liberates or does not liberate, the mind is not different, which is called constant. Therefore, the Diamond Samadhi Sutra (金剛三昧經 jīn gāng sān mèi jīng) says: 'If one liberates sentient beings, without attachment to liberation and without attachment to non-liberation, that liberation is great.'
In the fourth, the sutra text 'Why?' (何以故 hé yǐ gù) is a question. The meaning is: suppose what is seen is that there are sentient beings who can be liberated, what is wrong with this? Next, it explains: if a Bodhisattva has the characteristics of self, person, sentient being, or life span, then they are not a Bodhisattva. This is a reverse clarification. The meaning is: a true Bodhisattva certainly does not have 'I' as the liberator, so how can they see sentient beings being liberated? To be apart from relying on and clinging to views of self, sentient beings, etc. 'Relying on' is another name for the view of self, also called...
相續。梵云薩迦耶，此云身見，等於我人壽者也。
此名身見者。以依于身起此見故，故云依止身見眾生等相。又身見為本，諸餘見等依此而生故，今皆遠離，故云等相也。
已斷等者。內無我即無自相，無自相即平等，平等即空義也。
信解等者。以己方人也。由內無自相，故得外無他相，中有故，自是所以也。既無自他之相，即自他平等。志公云：「以我身空諸法空，千品萬類悉皆同。」
顯示降伏等者。準無著論：「廣大第一當住常心，當修不倒，當降安住」，一段之中便具三義。今此段文正當降義，故云顯示降伏等也。
不轉者，轉即生起義。意云：我見等不生起也。我不生起，正是降心義也。
爾炎者，梵語，此云智母，即根本智慧生后得，故名智母。以根本智雖內證真理而無能證之心，今後得智雖外度生而無能度之念，故云如爾炎也。如是用意名不顛倒心，反之即顛倒耳。
二、答修行五
一、總標
疏於法統標者。謂色聲等六通名法故。故魏經云：「不住於事。」
菩薩萬行者。謂自利、利他、事行、理行，如是等行無量無邊。今言萬者，且舉大數。
總名佈施者。謂：第一即資生施，第二第三即無畏施，四五六度皆名法施。
【現代漢語翻譯】 現代漢語譯本：相續。梵文是薩迦耶（Satkayadrishti），這裡的意思是身見（belief in a self），等同於我見、人見、壽者見（belief in a permanent self, a person, or a life span）。 此名身見的原因是，因為依附於身體而產生這種見解，所以說依止身見的眾生等等的相狀。又因為身見是根本，其餘的各種見解都依附於它而產生，現在都遠離了這些，所以說是等等的相狀。 『已斷等者』，內心沒有我，也就是沒有自相（intrinsic nature），沒有自相也就是平等，平等也就是空性的意義。 『信解等者』，是以自己一方的人來說的。由於內心沒有自相，所以外在沒有他相，中間有緣故，自然是這樣。既然沒有自他和他的相狀，就是自他平等。志公禪師說：『以我身空諸法空，千品萬類悉皆同。』 『顯示降伏等者』，根據無著菩薩的《瑜伽師地論》：『廣大第一當住常心，當修不倒，當降安住』，一段話中就具備了三種意義。現在這段文字正當于降伏的意義，所以說是顯示降伏等等。 『不轉者』，轉就是生起的意思。意思是說：我見等等不生起。我不生起，正是降伏內心的意義。 『爾炎者』，是梵語，這裡的意思是智母（mother of wisdom），也就是根本智慧生起后得智，所以名為智母。因為根本智雖然內心證悟真理卻沒有能證悟的心，現在後得智雖然對外度化眾生卻沒有能度化的念頭，所以說是如爾炎。像這樣用心就叫做不顛倒心，反過來就是顛倒。 二、回答修行五個方面 一、總的標示 『疏於法統標者』，說的是色聲等六種神通名為法。所以《魏經》說：『不住於事。』 『菩薩萬行者』，說的是自利、利他、事行、理行，像這樣的修行無量無邊。現在說萬，只是舉一個大概的數字。 『總名佈施者』，說的是：第一是資生施（material giving），第二第三是無畏施（giving of fearlessness），第四第五第六度都名為法施（giving of Dharma）。
【English Translation】 English version: Continuity. The Sanskrit term is Satkayadrishti (薩迦耶), which means 'belief in a self,' equivalent to the views of 'I,' 'person,' and 'life span' (belief in a permanent self, a person, or a life span). The reason it's called 'belief in a self' is because this view arises from attachment to the body. Hence, it's said to be the characteristic of beings who rely on the belief in a self. Furthermore, since the belief in a self is the root, and all other views arise from it, now that these are all abandoned, it's referred to as 'and so on'. 'Those who have severed, etc.' means that internally there is no 'I,' which means there is no intrinsic nature (自相). No intrinsic nature means equality, and equality means the meaning of emptiness. 'Faith and understanding, etc.' refers to people on one's own side. Because internally there is no intrinsic nature, externally there is no otherness. There is a cause in the middle, so it is naturally so. Zen Master Zhigong said: 'Because my body is empty and all dharmas are empty, the myriad categories are all the same.' 'Manifesting subjugation, etc.' According to Vasubandhu's (無著) Yogacarabhumi-sastra (瑜伽師地論): 'Vast and foremost, one should abide in a constant mind, cultivate non-reversal, and subdue and abide.' This one passage contains three meanings. This section of text corresponds to the meaning of subjugation, so it is said to be manifesting subjugation, etc. 'Non-arising' means the meaning of arising. It means that the view of 'I,' etc., does not arise. The non-arising of 'I' is precisely the meaning of subduing the mind. 'Er Yan (爾炎)' is a Sanskrit term, which here means 'mother of wisdom' (智母), that is, fundamental wisdom (根本智) gives rise to subsequent wisdom (后得智), so it is called 'mother of wisdom.' Because although fundamental wisdom internally realizes the truth, it has no mind of being able to realize it. Now, although subsequent wisdom externally liberates beings, it has no thought of being able to liberate them, so it is said to be like Er Yan. Using the mind in this way is called a non-inverted mind; the opposite is inversion. Two, answering five aspects of practice One, general indication 'Elaborating on the standard of Dharma' refers to the six superknowledges (六神通) such as form and sound being called Dharma. Therefore, the Wei Sutra (魏經) says: 'Do not dwell on things.' 'Bodhisattva's myriad practices' refers to self-benefit, benefiting others, practical conduct, and theoretical conduct. Such practices are limitless and boundless. Now, saying 'myriad' is just giving a large number. 'Generally called giving' refers to: first, material giving (資生施); second and third, giving of fearlessness (無畏施); the fourth, fifth, and sixth perfections are all called giving of Dharma (法施).
偈云下。引偈釋。于中初二句標，第三句配，第四句結也。
一二三者。謂一攝一、二攝二、三攝三也。是則三施為能攝，六度為所攝。
無著下。攝所以也。前二義顯，法施義隱，故疏明矣。
然《要略》明資生者，資即外財也。
無畏者。由持戒忍辱，故無心害物，設有冤家亦不仇報也。
若無精進等者。《起信》云：「于諸善事心不懈退，立志堅強遠離怯弱」等。
若無禪定等者。下文云：「云何為人演說，不取于相，如如不動。」不動即無染義也。擬心即差尚名為染，況貪信敬名利等，豈得非愆。
若無智慧等者。說火濕、水熱、地動、風堅，名為顛倒。若說事如事、說理如理，則非顛倒。由是開一施為三施，開三施為六度，開六度為萬行；萬行不出六度，六度不出三施，三施不出一種壇那，是故此中唯言佈施。
二、別釋
疏指三事者。六境雖差，統唯三事。
謂自下。列。偈云下。釋。
初二句。標。斯不著者，斯此也，不令著此三事也。
次二句釋。存己不施者，釋上自身也。爲著自身不行施故。
求異事者。釋上報恩果報也。此非菩薩所行正行。故云異事。報恩，酬過去之恩。果報，望未來之報。自身不施
【現代漢語翻譯】 現代漢語譯本：
『偈云下』（指下文的偈頌）。引用偈頌來解釋。其中前兩句是標示，第三句是配對，第四句是總結。 『一二三者』。指的是一攝一、二攝二、三攝三。這樣說來，三施是能攝，六度是所攝。 『無著下』。解釋了攝的原因。前兩個含義明顯，法施的含義隱晦，所以疏文加以闡明。 然而，《要略》中說明的資生，資就是指外財。 『無畏者』。由於持戒和忍辱，所以沒有傷害眾生的心，即使有冤家也不會報仇。 『若無精進等者』。《起信論》中說：『對於各種善事，內心不懈怠退縮，立下堅定的志向，遠離怯懦』等等。 『若無禪定等者』。下文說：『如何為人演說，不執取于相，如如不動。』不動就是沒有染污的意思。擬心（稍微動念）都尚且稱為染污，更何況貪圖信徒的尊敬和名利等，怎麼能說不是過失呢？ 『若無智慧等者』。說火是濕的、水是熱的、地是動的、風是堅硬的，這叫做顛倒。如果說事如其事、說理如其理，那就不是顛倒。因此，開一施為三施，開三施為六度，開六度為萬行；萬行不出六度，六度不出三施，三施不出一種壇那（Dāna，佈施），所以這裡只說佈施。 二、別釋 疏文指出三事，六境雖然有差別，總括起來只有三事。 『謂自下』。是列舉。『偈云下』。是解釋。 『初二句』。是標示。『斯不著者』，斯是此的意思，不要執著于這三件事。 『次二句釋』。『存己不施者』，解釋了上面的自身。因為執著自身而不行佈施。 『求異事者』。解釋了上面的報恩和果報。這不是菩薩所行的正行。所以說是異事。報恩，是酬謝過去的恩情。果報，是期望未來的回報。自身不施。
【English Translation】 English version:
'Gatha says below' (referring to the following gatha). Quoting the gatha to explain. Among them, the first two lines are the heading, the third line is the matching, and the fourth line is the conclusion. 'One, two, three' refers to one encompassing one, two encompassing two, and three encompassing three. Thus, the three kinds of giving (三施, Sānshī) are what can encompass, and the six perfections (六度, Liùdù) are what are encompassed. 'No attachment below' explains the reason for encompassing. The first two meanings are obvious, while the meaning of Dharma giving (法施, Fǎshī) is obscure, so the commentary clarifies it. However, the 'Essentials' clarifies that sustenance refers to external wealth. 'Fearlessness' is because of upholding precepts (持戒, Chíjiè) and patience (忍辱, Rěn rǔ), so there is no intention to harm beings, and even if there are enemies, there will be no revenge. 'If there is no diligence, etc.' The 'Awakening of Faith' says: 'In all good deeds, the mind does not slacken or retreat, establishing a firm will and staying away from cowardice,' etc. 'If there is no meditation, etc.' The following text says: 'How to explain to others without grasping at appearances, being unmoving like Suchness.' Unmoving means without defilement. Even a slight thought is still called defilement, let alone greed for followers' respect, fame, and profit, etc. How can it not be a fault? 'If there is no wisdom, etc.' Saying that fire is wet, water is hot, earth is moving, and wind is solid is called delusion. If one speaks of things as they are and principles as they are, then it is not delusion. Therefore, one giving is opened into three givings, three givings are opened into six perfections, and six perfections are opened into ten thousand practices; the ten thousand practices do not go beyond the six perfections, the six perfections do not go beyond the three givings, and the three givings do not go beyond one kind of Dāna (壇那, 佈施, giving), so only giving is mentioned here. Two, Separate Explanation The commentary points out three things; although the six objects are different, they are collectively only three things. 'Meaning from below' is enumeration. 'Gatha says below' is explanation. 'The first two lines' are the heading. 'Not attached to this' means not to be attached to these three things. 'The next two lines explain'. 'Those who keep themselves and do not give' explains the above 'self'. Because they are attached to themselves and do not practice giving. 'Those who seek different things' explains the above 'repaying kindness and karmic retribution'. This is not the right practice of a Bodhisattva. Therefore, it is called different things. Repaying kindness is to repay past kindness. Karmic retribution is to expect future rewards. Not giving oneself.
義當現在，護亦防也。意令於此三世事中防護，悉皆不著，即是不住色等佈施也。
三中疏前但下。意云：前之三事收過未盡，不妨有、不著自身、不著果報，不為報恩而行施者，亦非無住。
今則下。顯今經意。心即能緣，境即所緣，有即雙該心境，及心境所餘收不盡者，皆有字攝。空者，即離心境等相也。
問：「住境理有所乖離心，此復何失？」
答：「空有二法相待立名，有之與空二俱是相，隨墮一相非是常心，是故此令一切皆遣。」
微細盡袪者，不論心境空有，起心動念則乖法體，是故一切盡令袪遣。直須施時，其心平等不起分別，方成無住也。
問：「若然者，生心動念則非無住，且眾生心行任運非常，若待相應畢竟無分，若一向不施又不成佛因，若行佈施即墮住相，進退不可，其事云何？」
答：「欲求菩提必須行施。初行施時難頓相應，要須用心方便隨順，任運起唸作意遠之，用心多時自然任運得與理合，從微至著漸次相應爾。如《起信》說：『真如離言說名字，心緣不及。』遂致問云：『若如是義者，諸眾生等云何隨順，而能得入？』故答云：『若知一切法雖念，亦無能念可念，是名隨順。若離於念，名為得入云云。』」
偈云下。引證上義
【現代漢語翻譯】 現代漢語譯本：『義當現在，護亦防也』，意思是說，應當在當下這一念心上防護，『意令於此三世事中防護，悉皆不著，即是不住色等佈施也』，意思是說，要使我們的心對於過去、現在、未來三世的一切事物都不要執著，這才是不執著於色等外境的佈施。
『三中疏前但下』，意思是說，前面所說的三種情況（不著自身、不著果報、不為報恩）涵蓋了過去和未來，但並沒有完全包括所有情況，例如，不妨礙有執著、不執著自身、不執著果報，或者不爲了報恩而行佈施的人，他們的行為也並非是無住相佈施。
『今則下』，是說現在要顯明本經的意義。『心即能緣，境即所緣，有即雙該心境，及心境所餘收不盡者，皆有字攝。空者，即離心境等相也』，意思是說，心是能攀緣的主體，境是所攀緣的客體，『有』這個概念涵蓋了心和境，以及心和境之外所有沒有被完全包括的事物，都可以用『有』字來概括。而『空』，就是指遠離心、境等一切相狀。
問：『住境理有所乖離心，此復何失？』 問：如果執著于外境，在道理上就違背了不執著於心的原則，這又有什麼過失呢？
答：『空有二法相待立名，有之與空二俱是相，隨墮一相非是常心，是故此令一切皆遣』。答：空和有這兩種法是相互依存而成立的，有和空本身都是一種相狀，如果執著于任何一種相，就不是常住真心，所以這裡才要讓我們把一切都放下。
『微細盡袪者，不論心境空有，起心動念則乖法體，是故一切盡令袪遣。直須施時，其心平等不起分別，方成無住也』，意思是說，要徹底去除微細的執著，不論是心、境、空、有，只要一起心動念，就違背了法的本體，所以要讓我們把一切都放下。只有在佈施的時候，內心保持平等，不起任何分別，才能成就無住相佈施。
問：『若然者，生心動念則非無住，且眾生心行任運非常，若待相應畢竟無分，若一向不施又不成佛因，若行佈施即墮住相，進退不可，其事云何？』 問：如果這樣說，一起心動念就不是無住相，而且眾生的心念活動是自然而然、變化無常的，如果一定要等到完全相應才能佈施，那永遠都沒有機會了；如果一直不佈施，又不能成就成佛的因；如果行佈施，又會落入執著于相的境地，進退兩難，這該怎麼辦呢？
答：『欲求菩提必須行施。初行施時難頓相應，要須用心方便隨順，任運起唸作意遠之，用心多時自然任運得與理合，從微至著漸次相應爾。如《起信》（《大乘起信論》）說：『真如離言說名字，心緣不及。』遂致問云：『若如是義者，諸眾生等云何隨順，而能得入？』故答云：『若知一切法雖念，亦無能念可念，是名隨順。若離於念，名為得入云云。』』 答：想要證得菩提（bodhi，覺悟），就必須行佈施。剛開始行佈施的時候，很難立刻做到完全相應，需要用心運用方便法門來隨順，對於自然而然產生的念頭，要有意識地遠離它，用心練習久了，自然而然就能與真理相合，從微細到顯著，逐漸達到相應。就像《起信》（《大乘起信論》）里所說：『真如（Tathata，如如）的境界，是無法用言語和名字來描述的，心也無法攀緣到。』於是就有人問：『如果真是這樣，那麼眾生要如何隨順真如，才能證入呢？』所以回答說：『如果知道一切法雖然有念頭，但實際上沒有能唸的主體和所念的客體，這就叫做隨順真如。如果能夠遠離念頭，就叫做證入真如。』
『偈云下』，意思是下面要引用偈頌來證明上面的意義。
【English Translation】 English version: '義當現在，護亦防也' means that we should guard our minds in the present moment. '意令於此三世事中防護，悉皆不著，即是不住色等佈施也' means that we should ensure that our minds are not attached to anything in the past, present, or future. This is what it means to give without being attached to forms and other external objects.
'三中疏前但下' means that the previous three situations (not being attached to oneself, not being attached to the rewards, and not giving for the sake of repaying kindness) cover the past and the future, but do not completely include all situations. For example, it does not prevent attachment, not being attached to oneself, not being attached to the rewards, or those who give not for the sake of repaying kindness. Their actions are also not considered giving without attachment.
'今則下' means that now we want to clarify the meaning of this sutra. '心即能緣，境即所緣，有即雙該心境，及心境所餘收不盡者，皆有字攝。空者，即離心境等相也' means that the mind is the subject that can grasp, and the object is what is grasped. The concept of 'existence' encompasses both the mind and the object, and everything else that is not fully included by the mind and the object can be summarized by the word 'existence'. 'Emptiness' means being free from all forms of mind, object, and so on.
Question: '住境理有所乖離心，此復何失？' Question: If one is attached to external objects, it violates the principle of not being attached to the mind. What is the fault in this?
Answer: '空有二法相待立名，有之與空二俱是相，隨墮一相非是常心，是故此令一切皆遣'. Answer: Emptiness and existence are two dharmas that are established in relation to each other. Both existence and emptiness are forms. If one is attached to any form, it is not the constant true mind. Therefore, we are asked to let go of everything.
'微細盡袪者，不論心境空有，起心動念則乖法體，是故一切盡令袪遣。直須施時，其心平等不起分別，方成無住也' means that to completely eliminate subtle attachments, regardless of mind, object, emptiness, or existence, as soon as a thought arises, it violates the essence of the Dharma. Therefore, we are asked to let go of everything. Only when giving with a mind that is equal and without any discrimination can one achieve giving without attachment.
Question: '若然者，生心動念則非無住，且眾生心行任運非常，若待相應畢竟無分，若一向不施又不成佛因，若行佈施即墮住相，進退不可，其事云何？' Question: If that is the case, then arising thoughts is not without attachment, and the activities of sentient beings' minds are natural and impermanent. If we have to wait until we are completely in accordance before giving, then there will never be a chance. If we never give, then we cannot create the cause for becoming a Buddha. If we give, then we will fall into attachment to forms. It is difficult to advance or retreat. What should we do?
Answer: '欲求菩提必須行施。初行施時難頓相應，要須用心方便隨順，任運起唸作意遠之，用心多時自然任運得與理合，從微至著漸次相應爾。如《起信》（《大乘起信論》）說：『真如離言說名字，心緣不及。』遂致問云：『若如是義者，諸眾生等云何隨順，而能得入？』故答云：『若知一切法雖念，亦無能念可念，是名隨順。若離於念，名為得入云云。'' Answer: If you want to attain bodhi (覺悟, enlightenment), you must give. It is difficult to be completely in accordance when you first start giving. You need to use skillful means to follow along. Consciously distance yourself from thoughts that arise naturally. After practicing diligently for a long time, you will naturally be in accordance with the truth. Gradually, from subtle to obvious, you will gradually be in accordance. As the Awakening of Faith (《大乘起信論》) says: 'Tathata (真如, suchness) is beyond words and names, and the mind cannot grasp it.' Then someone asked: 'If that is the case, how can sentient beings follow along and enter?' Therefore, the answer is: 'If you know that although there are thoughts in all dharmas, there is actually no subject that can think and no object that can be thought, this is called following along. If you can be free from thoughts, it is called entering Tathata.'
'偈云下' means that the following verse will be quoted to prove the above meaning.
。故知心境空有等莫非相也。
論云下。約離二執三輪釋上離相，施物是法，施者、受者是人。今皆不見，則離二執名為二空，二空皆離即三輪體空。輪者喻也。如車輪內虛，方能運轉故。《老子》云：「當其無有車之用。」三事體空能招佛果，三體體實即墮世間。斯則以無相輪摧三有相，超出世間也。
無著下。但證成上義。相，即境也。想，即心也。
有人下。指斥謬判，如文。
四、顯益
經此亦別斷一疑，應云無住則無福德疑也。大云二十七疑，從此便為第一，云無住有福疑。今則不取為大段疑數。何者？緣是答問之中曲分疑也。故論云「得降伏心故，是以次說佈施利益。」
不住相者。施成就義。次後方始文勢，云自此已下一切修多羅示現斷生疑心也。
疏二。一、科釋文意
若離等者，釋徴意也。以魏云不住相想，遂疑雲：「若存施想即有施因，以有施因方有施果，既無施想則無施因，因尚不成果何得立？如放債須記，若忘誰還？」此疑同無記心中行施也。法中亦爾。
不可思量者，以是無相施福故不可思量，喻中東方是眾方之首，是故先明，南西北方如次例說，法喻皆同不可思量，意云：非謂無空，此空相對，義在閤中。
虛空下。二
【現代漢語翻譯】 現代漢語譯本：因此可知，無論是心境還是空有等等，都不過是表象而已。
《論》中說：下面，通過遠離二執和三輪來解釋上面的離相。施捨的物品是法（dharma），施捨者和接受者是人。現在如果都看不見這些，就是遠離了二執，稱為二空。二空都遠離，就是三輪體空。輪，是比喻。就像車輪內部空虛，才能運轉。《老子》說：『當它空無的時候，才有車的作用。』三事體空才能招感佛果，三體體實就會墮入世間。這就是用無相輪摧毀三有相，超出世間。
無著（Asanga）說：只是爲了證明上面的意義。相，就是境（vishaya），即所對之物。想，就是心（citta），即能對之心。
有人說：指責錯誤的判斷，如文字所說。
四、顯益
經文這裡也特別斷除一個疑惑，應該說是對『無住則無福德』的疑惑。大云經有二十七個疑惑，從這裡開始是第一個，即『無住有福』的疑惑。現在不把它作為大的段落的疑惑數量。為什麼呢？因為這是在回答問題之中曲折地分出的疑惑。所以《論》中說：『因為能降伏其心，所以依次說佈施的利益。』
不住相者，是說佈施成就的意義。接下來才是文勢，說從這裡以下的一切修多羅（sutra）都顯示斷除眾生的疑心。
疏二：一、科釋文意
如果遠離等等，是解釋提問的意圖。因為魏譯本說『不住相想』，於是就有人懷疑說：『如果存有施捨的想法，就有施捨的因，因為有施捨的因，才會有施捨的果。既然沒有施捨的想法，就沒有施捨的因，因尚且不能成立，果又怎麼能成立呢？就像放債需要記錄，如果忘記了誰來還呢？』這種疑惑類似於在無記心中行佈施。法中也是如此。
不可思量，因為這是無相佈施的福德，所以不可思量。比喻中東方是眾方之首，所以先說明，南西北方依次類推，法喻都同樣是不可思量，意思是說：不是說沒有空，這個空是相對的，意義在於閤中。
虛空下，二
【English Translation】 English version: Therefore, it should be known that whether it is mind and its objects, or emptiness and existence, all are merely appearances.
The Treatise says: Below, the above detachment from appearances is explained by means of detachment from the two attachments and the three wheels. The object of giving is the Dharma, and the giver and receiver are people. If all of these are not seen now, it means detachment from the two attachments, which is called the two emptinesses. When both emptinesses are detached from, it is the emptiness of the three wheels. A wheel is a metaphor. Just as a cartwheel is empty inside in order to be able to turn. Lao Tzu said: 'It is when it is empty that it has the use of a cart.' The emptiness of the three things can attract the fruit of Buddhahood, while the substantiality of the three things will cause one to fall into the world. This is to use the wheel of no-appearance to destroy the appearances of the three existences and transcend the world.
Asanga (無著) says: It is only to prove the above meaning. Appearance is the object (vishaya), that which is faced. Thought is the mind (citta), that which faces.
Someone says: Pointing out erroneous judgments, as the text says.
Four, Manifest Benefit
This sutra also specifically dispels a doubt, which should be the doubt of 'no abode, then no merit'. The Mahamegha Sutra has twenty-seven doubts, and from here begins the first, which is the doubt of 'no abode, then there is merit'. Now it is not taken as a large section of doubts. Why? Because this is a doubt that is subtly divided within the answer to a question. Therefore, the Treatise says: 'Because one can subdue one's mind, the benefits of giving are explained in order.'
'Not dwelling in appearance' means the accomplishment of giving. Next is the literary style, saying that all sutras (修多羅) from here on show the cutting off of sentient beings' doubts.
Commentary Two: One, Explaining the Meaning of the Text
'If detached, etc.' explains the intention of the question. Because the Wei translation says 'not dwelling in the thought of appearance', someone doubts and says: 'If there is the thought of giving, then there is the cause of giving. Because there is the cause of giving, there will be the effect of giving. Since there is no thought of giving, there is no cause of giving. If the cause cannot be established, how can the effect be established? It is like lending money that needs to be recorded; if forgotten, who will repay it?' This doubt is similar to performing giving in a state of neutral mind. It is the same in the Dharma.
'Inconceivable' because this is the merit of giving without appearance, so it is inconceivable. In the analogy, the East is the head of all directions, so it is explained first. The South, West, and North are explained in order, and the Dharma and the analogy are both inconceivable, meaning: It is not to say that there is no emptiness; this emptiness is relative, and the meaning lies in the combination.
Emptiness below, two
、別辨喻旨
遍一切處者。謂色非色中皆有空故。
謂住下。法合也。住不住中皆有福故，謂近感十王住中福，遠招菩提不住福。又近得色身住中福，遠得法身不住福。空雖無相非謂無空，福雖不住非謂無福，二者寬廣即橫遍十方，高即豎窮三際，大即通該橫豎，如上之義法喻皆大。
殊勝者，喻則三災不壞，法則四相不遷。三者無盡究竟不窮，蓋一義耳。然世界有盡虛空無窮，有漏有窮無漏無盡，三種常義厥在茲焉。大抵意云：無住之福遍滿一切，無住之福高大殊勝，無住之福究竟不窮，猶如虛空思量不及，以稱法界，故得如斯義利昭然，復何所惑？
五中經但應如所教住者。
問：「前令不住，此又令住，住與不住何是何非？」
答：「前令不住用心，此令住于不住。不住而住即住真空，如鳥不住空卻能住空，若住于空即不住空也。故魏經云：『但應如是行於佈施。』」
準此答三問已，便合經終入流通分。緣空生於如來答處，生起疑情，所以為斷，斷已又起展轉滋多，執盡疑除終二十七段，由是更有次下經文也。
疏二躡跡下。文二。初、約論分文
躡跡斷疑者。謂躡前語跡斷彼疑情。經中雖不顯有疑辭，而伏在文內，故但言斷而不言起。彌勒頌中亦
【現代漢語翻譯】 現代漢語譯本 別辨喻旨
『遍一切處』（Pian Yi Qie Chu）：指的是在色（Se，物質）和非色（Fei Se，非物質）中都存在空性（Kong Xing，emptiness）。
『謂住下』：這是將佛法與譬喻結合。無論住在有為法（You Wei Fa，conditioned phenomena）還是不住在有為法中，都有福德（Fu De，merit）。住在十王（Shi Wang，Ten Kings of Hell）之處能獲得眼前的福報，不住則能獲得菩提（Pu Ti，enlightenment）的福報。或者說，住在色身（Se Shen，physical body）中能獲得眼前的福報，不住則能獲得法身（Fa Shen，Dharma body）的福報。雖然空性沒有具體的形象，但不能說沒有空性；雖然福德不住于某處，但不能說沒有福德。這兩者都非常寬廣，橫向遍及十方（Shi Fang，ten directions）；高度上豎窮三際（Shu Qiong San Ji，exhausts the three periods of time）；廣大的意義貫通橫向和縱向。如上所述，佛法和譬喻都非常廣大。
『殊勝者』：譬喻上，指的是經歷三災（San Zai，three calamities）也不會毀壞；佛法上，指的是四相（Si Xiang，four characteristics of conditioned existence: birth, aging, sickness, and death）不會變遷。這三者都是無盡的，最終不會窮盡，實際上說的是同一個道理。然而，世界有盡頭，虛空（Xu Kong，space）無窮盡；有漏（You Lou，with outflows, referring to conditioned existence）有窮盡，無漏（Wu Lou，without outflows, referring to unconditioned existence）無窮盡。這三種常恒的意義就在於此。總的來說，意思是說：不住的福德遍滿一切，不住的福德高大殊勝，不住的福德究竟不窮盡，就像虛空一樣無法思量，以此來稱量法界（Fa Jie，Dharma Realm），所以才能獲得如此昭然的義理和利益，又有什麼可疑惑的呢？
『五中經但應如所教住者』：
問：『前面讓人不住，這裡又讓人住，住與不住哪個是對的哪個是錯的？』
答：『前面讓人不住于執著的心，這裡讓人安住于不住的狀態。不住而住，就是安住于真空（Zhen Kong，true emptiness），就像鳥不住在空中卻能住在空中一樣，如果執著于空，那就不是不住于空了。』所以《魏經》（Wei Jing）說：『但應如是行於佈施（Bu Shi，giving）。』
根據這個回答，三個問題已經解答完畢，接下來就應該進入流通分（Liu Tong Fen，section on dissemination）結束經文。因為對如來的回答中產生的空性產生了疑惑，所以要進行斷除，斷除之後又產生了更多的疑惑，最終斷除所有執著和疑惑，總共有二十七段，因此接下來還有經文。
『疏二躡跡下』：分為兩部分。首先，從論的角度來分文。
『躡跡斷疑者』：指的是根據前面的話語痕跡來斷除他們的疑慮。經文中雖然沒有明顯提出疑問，但隱藏在文字中，所以只說是斷除，而沒有說是產生。彌勒（Mi Le，Maitreya）的頌文中也是如此。
【English Translation】 English version Distinguishing the Meaning of Metaphors
'Pervading all places' (Pian Yi Qie Chu): This means that emptiness (Kong Xing) exists in both form (Se, matter) and non-form (Fei Se, non-matter).
'Referring to dwelling below': This is the combination of Dharma and metaphor. Whether dwelling in conditioned phenomena (You Wei Fa) or not dwelling in conditioned phenomena, there is merit (Fu De). Dwelling in the realm of the Ten Kings (Shi Wang) brings immediate blessings, while not dwelling leads to the blessings of enlightenment (Pu Ti). Alternatively, dwelling in the physical body (Se Shen) brings immediate blessings, while not dwelling leads to the blessings of the Dharma body (Fa Shen). Although emptiness has no specific form, it cannot be said that there is no emptiness; although merit does not dwell in one place, it cannot be said that there is no merit. Both are vast, horizontally pervading the ten directions (Shi Fang); vertically, they exhaust the three periods of time (Shu Qiong San Ji); the great meaning connects horizontally and vertically. As mentioned above, both the Dharma and the metaphor are very vast.
'The supreme one': In terms of metaphor, it refers to that which is not destroyed by the three calamities (San Zai); in terms of Dharma, it refers to the four characteristics (Si Xiang) not changing. These three are all endless and ultimately inexhaustible, actually referring to the same principle. However, the world has an end, space (Xu Kong) is endless; that which has outflows (You Lou, referring to conditioned existence) has an end, that which has no outflows (Wu Lou, referring to unconditioned existence) is endless. These three constant meanings lie in this. In general, the meaning is: the merit of non-dwelling pervades all, the merit of non-dwelling is supreme and great, the merit of non-dwelling is ultimately inexhaustible, like space which cannot be conceived, in order to measure the Dharma Realm (Fa Jie), so that such clear meaning and benefit can be obtained, so what is there to doubt?
'In the five sutras, one should dwell as taught':
Question: 'Earlier you said not to dwell, but here you say to dwell. Which is right and which is wrong, dwelling or not dwelling?'
Answer: 'Earlier it was said not to dwell in an attached mind, but here it is said to dwell in a state of non-dwelling. To dwell without dwelling is to dwell in true emptiness (Zhen Kong), just as a bird does not dwell in the sky but is able to dwell in the sky. If one clings to emptiness, then one is not dwelling without dwelling.' Therefore, the Wei Sutra (Wei Jing) says: 'One should give in this way.'
Based on this answer, the three questions have been answered, and next should enter the section on dissemination (Liu Tong Fen) to conclude the sutra. Because doubt arose from the emptiness produced in the Tathagata's answer, it must be eliminated. After eliminating it, more doubts arise, and ultimately all attachments and doubts are eliminated, totaling twenty-seven sections, so there will be more sutra text below.
'Commentary 2, following the traces below': Divided into two parts. First, divide the text from the perspective of the treatise.
'Following the traces to eliminate doubts': This refers to eliminating their doubts based on the traces of previous words. Although there are no explicit questions in the sutra, they are hidden in the text, so it is only said to eliminate, not to arise. The same is true in the verses of Maitreya (Mi Le).
同於此，故偈云：「調伏彼事中，遠離取相心，及斷種種疑，亦防產生心。」
示現者。二意：一則空生假設云爲，二則指示顯現故。
第一疏初標章
為求下。指疑起處也。此從不住相佈施中來，為聞前不住三世空有等相方名真施，遂疑雲：「凡所行施蓋為求佛，既有所求云何無住？」
又不住等者。此縱難也。設使因成無住，此亦非理，故次云因果不類故。夫為因果必須相類，有即俱有、空即俱空，染凈皆爾。既若色相是果，云何以無住為因，則因空果有理恐不然。今將果驗因，因合有住，佛說無住是誑我耶？
舉疑因。經意云：于汝意中，還可用三十二相之身見法身如來，為不可耶？此相是疑起之因，故舉以問。
本只下。釋起疑因。以二乘人唯取丈六相為真佛，既將此相為果，故不信無住之因，因果不相類故。佛今舉果以問，令知果海無相，自然于因不惑無住也。
防相酬。經意：空生見佛舉相以問，即知不得相求，故答不也。
遮防等者，意恐末代眾生不達此理，取相為真，故此遠遮迷見，準義則正斷空生現行，遮防未來種子也。遮斷之義具在懸談。
論云下。引證。
問：「經中雲見，論釋云成就，豈合佛意耶？」
答：「既作此
【現代漢語翻譯】 現代漢語譯本： 與此相同，所以偈語說：『在調伏那些事情中，遠離執取表相的心，以及斷除各種疑惑，也防止產生執著的心。』 『示現』有兩種含義：一是空性生起，假設有為；二是指示和顯現的緣故。 第一疏中，最初標明章節。 『為求下』，指出了疑惑產生的地方。這是從不住相佈施中產生的，因為聽到前面說不住於三世空有等相才稱為真正的佈施，於是疑惑說：『凡是所做的佈施都是爲了求佛，既然有所求，怎麼能說是無所住呢？』 『又不住等者』，這是縱容對方的詰難。假設因為成就了無住，這也是不合道理的，所以接著說『因果不相類似』的緣故。作為因果，必須是相互類似的，有就是都有，空就是都空，染和凈也是這樣。既然色相是果，怎麼能以無住作為因呢？那麼因是空，果是有，道理恐怕不是這樣。現在用果來驗證因，因就應該是有住，佛說無住是欺騙我嗎？ 舉出疑惑的原因。經文的意思是：在你看來，還可以用具有三十二相（Thirty-two marks of the Buddha）的身體來看待法身如來（Dharmakaya Buddha），或者是不可以呢？這個相是產生疑惑的原因，所以舉出來發問。 『本只下』，解釋產生疑惑的原因。因為二乘人只取丈六金身相作為真佛，既然把這個相作為果，所以不相信無住的因，因為因果不相類似。佛現在舉出果來發問，讓他們知道果海是無相的，自然對於因不疑惑無住了。 防止執著于相而回答。經文的意思是：須菩提（Subhuti）見佛舉出相來發問，就知道不能通過相來求佛，所以回答『不也』。 『遮防等者』，意思是恐怕末世的眾生不明白這個道理，執取相為真，所以這裡遠遠地遮止迷惑的見解，按照這個意義，就是正面斷除須菩提現在的行為，遮防未來產生種子的可能性。遮斷的意義都包含在懸談之中。 『論云下』，引用論證。 問：『經文中說「見」，論中解釋為「成就」，難道符合佛的意思嗎？』 答：『既然這樣做了』
【English Translation】 English version: It is the same as this, therefore the verse says: 'In subduing those matters, keep the mind away from grasping at appearances, and cut off all kinds of doubts, and also prevent the arising of clinging minds.' 'Manifestation' has two meanings: one is that emptiness arises, hypothetically acting; the other is for the sake of pointing out and revealing. In the first commentary, the chapter is initially marked. 'For seeking below' indicates the place where doubt arises. This arises from giving without abiding in appearances, because upon hearing that not abiding in the appearances of the three times, emptiness and existence, etc., is called true giving, one then doubts and says: 'All giving that is done is for the sake of seeking Buddhahood, since there is something sought, how can it be said to be without abiding?' 'Also, not abiding, etc.' This is indulging the opponent's challenge. Supposing that because of achieving non-abiding, this is also unreasonable, therefore it is followed by saying 'cause and effect are not similar' because of this. As cause and effect, they must be similar to each other, existence is all existence, emptiness is all emptiness, defilement and purity are also like this. Since form and appearance are the effect, how can non-abiding be the cause? Then the cause is emptiness, and the effect is existence, the principle is probably not like this. Now using the effect to verify the cause, the cause should be abiding, is the Buddha deceiving me by saying non-abiding? Raising the cause of doubt. The meaning of the sutra is: In your opinion, can the Dharmakaya Buddha (Dharmakaya Buddha) be regarded with the body possessing the thirty-two marks (Thirty-two marks of the Buddha), or not? This appearance is the cause of arising doubt, so it is raised to ask. 'Originally only below' explains the cause of arising doubt. Because the followers of the Two Vehicles only take the sixteen-foot golden body as the true Buddha, since they take this appearance as the effect, they do not believe in the cause of non-abiding, because cause and effect are not similar. The Buddha now raises the effect to ask, so that they know that the sea of effects is without appearance, and naturally they will not be confused about the cause of non-abiding. Preventing attachment to appearances in response. The meaning of the sutra is: Subhuti (Subhuti) saw the Buddha raise the appearance to ask, and knew that one cannot seek the Buddha through appearances, so he answered 'No'. 'Preventing, etc.' means that it is feared that sentient beings of the degenerate age will not understand this principle, and will grasp at appearances as true, so here it is far away to prevent deluded views, according to this meaning, it is to directly cut off Subhuti's present behavior, and prevent the possibility of future seeds arising. The meaning of cutting off is all contained in the suspended discussion. 'The treatise says below' quotes the argument. Question: 'The sutra says 'see', the treatise explains it as 'accomplishment', does it conform to the Buddha's meaning?' Answer: 'Since it is done like this'
見，必作此證，故無違也。」
異有為。經徴意云：以何義故，不以三十二相見法身如來？釋意云：以如來所說三十二相之身相，即非法身之相故。即猶是也，非猶不也。本文猶倒，正言不是也。
相是等者。謂三十二相蓋是鏡智之上所現影像，既墮有為之數，故當四相所遷，況對機宜有無不定，焉可將此而為法身，故言相是有為等，此釋經中如來所說身相也。
佛體異此等者。法身佛體異此有為，故說三十二相不是法身相也。此釋即非身相。
偈云下。引證。具云：分別有為體，防彼成就得，三相異體故，離彼是如來。于中初二句義目前段，后一句當次科，第三一句合當此文，故偏言證。
佛體下。轉釋偈文。即經云：即非身相。
住異下。釋三相義。以前標四相，此偈唯三者，以生在過去、滅屬未來，住異二種同處現在。又此二相不相舍離，即住而異即異而住，以同時處故合為一，恐濫常住但標異也。
若細下。約義細分，即為四也。此引唯識釋相。謂：從無而有名生，自有而無為滅，前後改變為異，暫爾相續為住。然法身如來，非前際生非后際滅，無有變異不可破壞，故異此也。
印無相。經意云：夫一切相皆從妄念而生，是故佛相亦是虛妄，若分別不起，
【現代漢語翻譯】 現代漢語譯本：『見，必定會以此為證，所以沒有相違背的地方。』
『異有為。』經文提問：『因為什麼緣故，不用三十二相來見法身如來？』解釋說：『因為如來說的三十二相之身相，就不是法身之相的緣故。』『即』就是『是』的意思，『非』就是『不是』的意思。本文的語序是倒裝的，正確的說法是『不是』。
『相是等者。』所說的三十二相，大概是鏡智之上所顯現的影像，既然屬於有為的範疇，所以會受到四相（生、住、異、滅）的遷流變化，何況面對不同的根機，顯現與否並不確定，怎麼能將此作為法身呢？所以說『相是有為等』，這是解釋經文中如來說的身相。
『佛體異此等者。』法身佛體不同於這些有為法，所以說三十二相不是法身之相。這是解釋『即非身相』。
『偈云下。』引用偈頌來證明。完整的偈頌是：『分別有為體，防彼成就得，三相異體故，離彼是如來。』其中前兩句的意思對應前一段，后一句對應下一個科判，第三句完全對應本文，所以特別說是『證』。
『佛體下。』進一步解釋偈文。也就是經文所說的：『即非身相。』
『住異下。』解釋三相的含義。前面標明了四相，這首偈頌中只有三相，是因為生在過去，滅屬於未來，住和異這兩種相同時存在於現在。而且這兩種相不相分離，即『住』的時候就包含著『異』，即『異』的時候就包含著『住』，因為同時存在，所以合為一體，爲了避免誤認為是常住不變，所以只標明『異』。
『若細下。』如果從義理上仔細區分，實際上就是四相。這裡引用唯識宗的觀點來解釋四相。也就是說：從無到有名為『生』，從有到無為『滅』，前後改變為『異』，暫時相續為『住』。然而法身如來，沒有前際的生，也沒有後際的滅，沒有變異，不可破壞，所以不同於這些（有為法）。
『印無相。』經文的意思是：一切相都是從妄念而生，所以佛相也是虛妄的，如果分別念不生起，
【English Translation】 English version: 'Seeing, one must make this proof, therefore there is no contradiction.'
'Different from conditioned phenomena (有為, yǒu wéi).』 The sutra questions: 『For what reason should one not see the Dharmakaya (法身, fǎ shēn) Tathagata (如來, rú lái) through the thirty-two marks (三十二相, sān shí èr xiàng)?』 The explanation says: 『Because the bodily marks of the thirty-two marks spoken of by the Tathagata are not the marks of the Dharmakaya.』 『即 (jí)』 means 『is,』 and 『非 (fēi)』 means 『is not.』 The word order in this text is inverted; the correct way to say it is 『is not.』
『Marks are conditioned.』 The so-called thirty-two marks are probably the images manifested on the mirror-like wisdom (鏡智, jìng zhì). Since they belong to the realm of conditioned phenomena, they are subject to the changes of the four marks (生, shēng - birth; 住, zhù - abiding; 異, yì - change; 滅, miè - cessation). Moreover, their manifestation is uncertain depending on the capacity of the audience. How can one take this as the Dharmakaya? Therefore, it is said that 『marks are conditioned.』 This explains the bodily marks spoken of by the Tathagata in the sutra.
『The Buddha-body is different from these.』 The Dharmakaya Buddha-body is different from these conditioned phenomena, so it is said that the thirty-two marks are not the marks of the Dharmakaya. This explains 『is not the bodily marks.』
『The verse says below.』 Citing a verse as proof. The complete verse is: 『Distinguishing the nature of conditioned phenomena, preventing the attainment of that, because the three marks are different in nature, being apart from that is the Tathagata.』 Among them, the meaning of the first two lines corresponds to the previous section, the last line corresponds to the next category, and the third line corresponds entirely to this text, so it is specifically said to be 『proof.』
『The Buddha-body below.』 Further explaining the verse. That is, as the sutra says: 『is not the bodily marks.』
『Abiding and change below.』 Explaining the meaning of the three marks. The four marks were indicated earlier, but there are only three marks in this verse because birth is in the past, cessation belongs to the future, and the two marks of abiding and change exist simultaneously in the present. Moreover, these two marks are inseparable, that is, 『abiding』 contains 『change,』 and 『change』 contains 『abiding.』 Because they exist simultaneously, they are combined into one. To avoid confusion with permanence, only 『change』 is indicated.
『If finely below.』 If distinguished carefully in terms of meaning, there are actually four marks. Here, the Yogacara (唯識, wéi shí) school's viewpoint is cited to explain the four marks. That is to say: from non-existence to existence is 『birth,』 from existence to non-existence is 『cessation,』 change from before to after is 『change,』 and temporary continuation is 『abiding.』 However, the Dharmakaya Tathagata has no birth in the past and no cessation in the future, has no change, and is indestructible, so it is different from these (conditioned phenomena).
『Seal of no-mark.』 The meaning of the sutra is: all marks arise from deluded thoughts, so the Buddha's marks are also illusory. If discriminating thoughts do not arise,
相自無生，即見非相，諸相既亡唯是覺體，名見如來。由是則知佛身無相。
疏二，一、釋前二句二
初、正釋
非但者。不獨也。凡即六道眾生，聖即三乘賢聖，依有凈穢、正即凡聖，為對依報故重牒之。諸法雖多不出此四，雖舉四法該一切也。此釋經中，凡所有相皆是虛妄。恐人聞說身相非相，將謂唯獨佛身，今言凡所以遮局見。
以從下。釋所以。凡聖染凈勝劣雖殊，皆從念生無不虛妄，念無自相不離覺性，念尚無性況所現相而實有耶？以念是所依、相是能依，所依尚虛，能依何有？其猶皮既不存，毛將安附。
《起信》下。二、引證。于中順顯反顯詳而悉之
若見下。二、釋后二句二。初、正釋
遮離等者，以色即是空、空即是色，離色求空斯為大失，故此遮矣。
不唯等者。又恐聞相即非相是如來，將謂只約佛身相說，除佛身外相非如來，故云一切相皆無也。此釋經中諸字也。譬如鏡中現一人像兼現余物，不唯人像空處是鏡，余物空處亦皆是鏡，合法可知。如是了者，則知見與見緣似現前境，元我覺明。
故起下。二、引論釋四。初、引《起信》
此有二意：一、證諸相皆無相義。以相依念生，覺體尚離於念，何況于相耶？二、證諸相無處
【現代漢語翻譯】 現代漢語譯本： 『相自無生，即見非相，諸相既亡唯是覺體，名見如來。由是則知佛身無相。』意思是說，一切現象的本質都是無生的，當你能夠直接認識到現象的非本質性時，你就能夠見到如來。當所有現象都消失時，剩下的只有覺悟的本體，這就被稱為見到如來。因此，我們可以知道佛身是沒有固定不變的相狀的。
疏解二，一、解釋前兩句
初、正式解釋
『非但者』，不僅僅是的意思。『凡』指的是六道眾生，『聖』指的是三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖。因為有清凈和污穢的對立，『正』指的是凡夫和聖人的對立，爲了對應依報（眾生所依賴的生存環境），所以再次強調。諸法雖然很多，但都離不開這四種（凡、聖、染、凈），雖然只舉了四種法，但已經涵蓋了一切。 這段解釋了經文中的『凡所有相皆是虛妄』。 恐怕有人聽到身相不是真實的相，就認為只有佛身是這樣，所以說『凡』是爲了避免這種侷限的見解。
『以從下』，解釋原因。凡夫、聖人、染污、清凈、殊勝、低劣雖然不同，但都是從念頭產生的，沒有不是虛妄的。念頭沒有自性，不離覺性，念頭尚且沒有自性，何況念頭所顯現的相而真實存在呢？因爲念頭是所依賴的，相是能依賴的，所依賴的尚且是虛妄的，能依賴的又怎麼會真實存在呢？這就好比皮都不存在了，毛又怎麼能依附呢？
『《起信》下』，二、引用證明。其中順著顯示，反過來顯示，詳細而全面。
『若見下』，二、解釋后兩句。初、正式解釋
『遮離等者』，因為色就是空，空就是色，離開色去尋求空，這是很大的錯誤，所以這裡要遮止這種錯誤。
『不唯等者』，又恐怕有人聽到『相即非相是如來』，就認為只是針對佛身相說的，除了佛身之外的相就不是如來，所以說一切相都是沒有的。這段解釋了經文中的『諸』字。譬如鏡子中顯現一個人的像，同時也顯現其他事物，不僅僅是人像空的地方是鏡子，其他事物空的地方也都是鏡子，結合經文的含義就可以理解了。像這樣理解的人，就知道見和見所緣的好像是顯現在眼前的境界，原本就是我的覺明。
『故起下』，二、引用論述解釋。初、引用《起信論》（《大乘起信論》）
這裡有兩個意思：一、證明諸相都是沒有相的意義。因為相是依賴念頭產生的，覺悟的本體尚且遠離念頭，何況是相呢？二、證明諸相沒有處所。
【English Translation】 English version: 『Phenomena are inherently unarisen; thus, one sees the non-phenomenon. When all phenomena cease, only the body of awareness remains, which is called seeing the Tathagata (如來，Tathagata). Therefore, it is known that the Buddha's body is without fixed characteristics.』 This means that the essence of all phenomena is unborn. When you can directly recognize the non-essential nature of phenomena, you can see the Tathagata. When all phenomena disappear, what remains is only the body of enlightenment, which is called seeing the Tathagata. Therefore, we can know that the Buddha's body has no fixed and unchanging form.
Commentary 2, 1. Explanation of the first two sentences
First, the formal explanation
『Non-only』 means not just. 『Ordinary』 refers to the beings in the six realms (六道, six realms), 『Sage』 refers to the virtuous and holy ones of the Three Vehicles (三乘, Three Vehicles) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Because there is the opposition of purity and impurity, 『Right』 refers to the opposition of ordinary people and sages. In order to correspond to the dependent retribution (依報, dependent retribution) (the environment upon which beings depend for survival), it is emphasized again. Although there are many dharmas, they cannot be separated from these four (ordinary, sage, defiled, pure). Although only four dharmas are mentioned, they encompass everything. This explains the sutra's statement that 『all phenomena are illusory.』 Fearing that someone might hear that the physical form is not a real form and think that only the Buddha's body is like this, the word 『ordinary』 is used to avoid this limited view.
『From below』 explains the reason. Although ordinary people, sages, defilement, purity, superiority, and inferiority are different, they all arise from thoughts, and none are not illusory. Thoughts have no self-nature and are inseparable from the nature of awareness. If thoughts have no self-nature, how can the phenomena manifested by thoughts be real? Because thoughts are what is relied upon, and phenomena are what rely on thoughts, if what is relied upon is illusory, how can what relies on it be real? It is like if the skin does not exist, how can the hair be attached?
『《Awakening of Faith》 below』 2. Quoting proof. Among them, showing in accordance, showing in reverse, detailed and comprehensive.
『If seeing below』 2. Explanation of the last two sentences. First, the formal explanation
『Preventing separation, etc.』 Because form is emptiness, and emptiness is form, seeking emptiness apart from form is a great mistake, so this error must be prevented here.
『Not only, etc.』 Also, fearing that someone might hear 『phenomena are non-phenomena, which is the Tathagata』 and think that it only refers to the Buddha's physical form, and that phenomena other than the Buddha's body are not the Tathagata, it is said that all phenomena are non-existent. This explains the word 『all』 in the sutra. For example, in a mirror, an image of a person appears, and other things also appear. It is not only the empty space where the person's image is that is the mirror, but also the empty space where other things are is the mirror. The meaning of the sutra can be understood by combining them. Those who understand in this way know that seeing and what is seen seem to be the realm appearing before the eyes, but originally it is my awareness and clarity.
『Therefore, arising below』 2. Quoting discourses for explanation. First, quoting the 《Awakening of Faith》 (《大乘起信論》, The Awakening of Faith in the Mahayana)
There are two meanings here: 1. To prove that all phenomena are without the meaning of phenomena. Because phenomena arise depending on thoughts, and the body of enlightenment is far from thoughts, how much more so are phenomena? 2. To prove that all phenomena have no place.
皆如來義。離念之相名為法身，法身既等虛空，虛空何曾有相，無相平等攝一切相，即是法身。下文云：「離一切相即名諸佛」，又云：「如來者即諸法如義」，故云不唯等也。
肇云下。二、引肇注。此即名見法身佛之行相，恐人聞諸相非相即見如來，便希無相之佛昭然目前，若如是者，何殊彼相，故云行合等。智與理冥、心與神會，故云行合。
解通者，如前解了一切相非相也。前是真見，此是似見，故《起信》云：「法身無有彼此色相迭相見故。」
偈云下。三、引本論
即前殘偈，此依天親論釋。
無著下。四、引無著
離遍計者。不執虛相為實，故《唯識》云：「圓成實于彼，常遠離前性。」真色身者。有兩意：一則以虛妄為虛妄，但如其事，不必取不生不滅以為真也。如以水月為水月，雖似而非真矣，故《華嚴》云：「于實見真實，不實見不實，如是解法相，是則名為佛。」二、謂相即無相同法身故，攝末歸本名真色身，即真善妙色也。故《涅槃》云：「吾今此身即是常身法身，金剛不壞之身。」
問：「前則泯相，此乃存相，何相違耶？」
答：「前顯法身，故云相即非相，今明色身，故言無相即相。蓋以果佛必具二身，二身相即如波與水，兩論之
【現代漢語翻譯】 現代漢語譯本：
都與如來的意義相符。遠離念頭的表相，就叫做法身（Dharmakaya，佛的真身），法身既然等同於虛空，虛空又怎麼會有表相呢？沒有表相的平等涵蓋一切表相，這就是法身。下文說：『遠離一切表相就叫做諸佛』，又說：『如來就是諸法如義』，所以說不僅僅是等同。
肇法師的註疏。第二，引用僧肇的註釋。這說明了見到法身佛的行持表相，恐怕有人聽到諸相非相就見如來，便希望無相的佛明顯地出現在眼前，如果這樣，和那些表相又有什麼區別呢？所以說行持與法理相合。智慧與真理暗合，心與精神會通，所以說行持相合。
理解通達的人，就像前面理解了一切相非相一樣。前面是真正的見解，這是相似的見解，所以《起信論》說：『法身沒有彼此的色相互相見到的緣故。』
偈頌說。第三，引用本論（指《攝大乘論》）。
就是前面剩餘的偈頌，這是依據世親（Vasubandhu）的論著解釋。
無著（Asanga）的解釋。第四，引用無著的解釋。
遠離遍計所執性（Parikalpita，虛妄分別）。不執著虛假的表相為真實，所以《唯識論》說：『圓成實性（Parinispanna，真實圓滿）遠離前兩種性質。』真色身有兩種意思：一是把虛妄看作虛妄，只如實地看待事物，不必執著于不生不滅作為真實。比如把水中的月亮看作水中的月亮，雖然相似但不是真實的。所以《華嚴經》說：『對於真實見到真實，對於不真實見到不真實，這樣理解法相，就叫做佛。』二是說表相就是沒有表相的法身，所以攝末歸本叫做真色身，就是真善妙色。所以《涅槃經》說：『我現在這個身體就是常身法身，金剛不壞之身。』
問：『前面泯滅表相，這裡卻儲存表相，為什麼相互矛盾呢？』
答：『前面是爲了顯現法身，所以說表相就是非相，現在是爲了說明色身，所以說沒有表相就是表相。因為果位的佛必定具備法身和色身，二身相互即是，就像水和波浪一樣，兩種論述的
【English Translation】 English version:
All are in accordance with the meaning of Tathagata (Thus Come One, another name for Buddha). The aspect of being apart from thoughts is called Dharmakaya (the body of Dharma, the true body of the Buddha). Since the Dharmakaya is equal to space, how can space have any form? The equality of no-form encompasses all forms, and that is the Dharmakaya. The following text says: 'Being apart from all forms is called all Buddhas,' and also says: 'Tathagata is the meaning of the suchness of all dharmas (teachings),' therefore it is said that it is not only equal.
Commentary by Zhao. Second, citing Zhao's commentary. This explains the conduct and appearance of seeing the Dharmakaya Buddha, fearing that people hearing 'all forms are non-forms' and then seeing the Tathagata, would hope for a formless Buddha to appear clearly before their eyes. If that were the case, how would it differ from those forms? Therefore, it is said that conduct is in accordance. Wisdom and principle are in harmony, mind and spirit are in accord, therefore it is said that conduct is in accordance.
Those who understand thoroughly are like those who understood earlier that all forms are non-forms. The former is true understanding, this is similar understanding, therefore the Awakening of Faith says: 'The Dharmakaya does not have mutual forms seeing each other.'
The verse says. Third, citing the original treatise (referring to the Mahāyānasaṃgraha).
This is the remaining verse from before, which is explained according to Vasubandhu's commentary.
Asanga's explanation. Fourth, citing Asanga's explanation.
Being apart from Parikalpita (imaginary nature). Not clinging to false forms as real, therefore the Vijnaptimatrata says: 'Parinispanna (perfected nature) is always apart from the previous two natures.' There are two meanings of true form body: one is to regard the false as false, but to see things as they are, without necessarily clinging to non-birth and non-death as true. For example, regarding the moon in the water as the moon in the water, although similar, it is not real. Therefore, the Avatamsaka Sutra says: 'Seeing the real as real, seeing the unreal as unreal, understanding the nature of dharmas in this way is called a Buddha.' Second, it means that form is the Dharmakaya without form, therefore returning to the origin is called true form body, which is true, good, and wonderful form. Therefore, the Nirvana Sutra says: 'This body of mine now is the eternal body, the Dharmakaya, the indestructible body of diamond.'
Question: 'The former obliterates form, while this preserves form, why are they contradictory?'
Answer: 'The former is to reveal the Dharmakaya, therefore it is said that form is non-form, now it is to explain the Rupakaya (form body), therefore it is said that no-form is form. Because the Buddha of fruition must possess both Dharmakaya and Rupakaya, the two bodies are mutually inclusive, like water and waves, the two discussions are
中各顯一義，言似相反意實相符，菩薩巧便妙在於此。」
故彼下。兩文皆證顯色身義耳。然此一段疑中，從微至著明真應二身，總有六重：一、明佛相非相，二、明佛相非即如來，三、明一切相皆非相，四、明一切相非相皆如來，五、明唯證相應無佛可見，六、明無相之相是真色身。然此六重，前前則淺、後後轉深，文不累書理即頓現，達者所見必須一時無前後耳。
第二疏初標章
論云下。指疑起處。
無住等者。此指正答住修降問也。無相見佛，即前若見諸相非相即見如來。
未來下。結成疑也。意云：因果既皆無相，即因果俱深，如我親承方能領悟，末世鈍根云何信受？既不信受，空說何益耶？呈疑，經問意云：未來末世能有眾生聞此因果俱深章句，生真實信心不？頗，能也。意揀泛爾之信，故言實信。
魏云下。引魏本會文。魏經有之，此經闕者，羅什巧譯妙在影略耳。亦可此文通約現未為問，以佛世時亦有難信此深法者，如諸小乘及外道等，法華會上猶有退席聲聞，況今般若。至下佛答，但舉末世以況現在，末世尚有佛世豈無，故今秦本不言未來等也。
句詮差別者。以名但詮諸法自性，如言色即揀非心等，言心揀非色等，然其色心各有多種，而未明此何色
【現代漢語翻譯】 現代漢語譯本：各自顯現一種意義，言語上看似相反，實際上意義相符，菩薩的巧妙方便就在於此。
因此下面兩段文字都是爲了證明顯色身的意義。然而，這段疑問中，從細微到顯著，闡明了真身和應身這兩種身，總共有六重含義：一、說明佛相不是相，二、說明佛相併非就是如來，三、說明一切相都不是相，四、說明一切相不是相，都是如來，五、說明只有證悟相應才能見到佛，六、說明無相之相才是真正的色身。這六重含義，前一個淺顯，后一個逐漸深入，文字不多，道理卻立刻顯現，通達的人所見必須是同時的，沒有先後之分。
第二段疏文首先標明章節
『論云下』。 指出產生疑問的地方。
『無住等者』。 這是指正式回答『住』、『修』、『降』這些問題。『無相見佛』，就是前面所說的『若見諸相非相，即見如來』。
『未來下』。 總結疑問。意思是說：因為因和果都是無相的，所以因果都非常深奧，像我這樣親自承受佛的教誨才能領悟，末世的愚鈍之人怎麼能相信和接受呢？既然不相信和接受，空說又有什麼用呢？提出疑問，經文提問的意思是：未來的末世，能有眾生聽聞這因果都非常深奧的章句，產生真實的信心嗎？『頗』，是『能』的意思。這是爲了揀擇泛泛的信心，所以說是『實信』。
『魏云下』。 引用魏譯本來會合經文。魏譯本有這段文字，這個譯本缺少，是因為鳩摩羅什（Kumarajiva）巧妙的翻譯在於省略。也可以說這段文字是概括現在和未來而提問的，因為佛在世的時候也有難以相信這種深奧佛法的人，比如小乘和外道等，在《法華經》的法會上還有退席的聲聞，更何況是現在的《般若經》。到下面佛的回答，只是舉末世來比況現在，末世尚且有，佛在世的時候怎麼會沒有呢？所以現在的秦譯本沒有說『未來』等等。
『句詮差別者』。 用名稱只是詮釋諸法的自性，比如說到『色』就揀擇了『非心』等等，說到『心』就揀擇了『非色』等等，然而色和心各自有很多種，而沒有說明這是什麼色
【English Translation】 English version: Each reveals a meaning, the words seem contradictory, but the meanings are actually consistent. The skillful means of the Bodhisattva lie in this.
Therefore, the following two passages both prove the meaning of the manifested form body (顯色身). However, in this section of doubt, from the subtle to the obvious, it clarifies the two bodies of the true body (真身) and the manifested body (應身), with a total of six layers of meaning: 1. Explaining that the Buddha's form (佛相) is not form, 2. Explaining that the Buddha's form is not exactly the Tathagata (如來), 3. Explaining that all forms are not forms, 4. Explaining that all forms that are not forms are the Tathagata, 5. Explaining that only through corresponding realization can the Buddha be seen, 6. Explaining that the form of no-form is the true form body. Among these six layers of meaning, the former is shallow, and the latter becomes increasingly profound. The text is concise, and the principle is immediately revealed. What the enlightened see must be simultaneous, without any order.
The second commentary initially marks the chapter.
'論云下' (lùn yún xià). Refers to the place where the doubt arises.
'無住等者' (wú zhù děng zhě). This refers to the formal answer to the questions of 'dwelling' (住), 'cultivating' (修), and 'subduing' (降). 'Seeing the Buddha without form' (無相見佛) is what was said earlier, 'If one sees all forms as non-forms, then one sees the Tathagata.' (若見諸相非相即見如來)
'未來下' (wèi lái xià). Concludes the doubt. The meaning is: Because both cause and effect are without form, both cause and effect are very profound. Only someone like me, who has personally received the Buddha's teachings, can understand. How can the dull-witted people of the future age believe and accept it? Since they do not believe and accept it, what is the use of speaking about it in vain? Raising the doubt, the meaning of the sutra's question is: In the future age, can there be sentient beings who hear these chapters and verses that are profound in both cause and effect, and generate true faith? '頗' (pō) means 'can'. This is to select genuine faith, so it is called 'true faith' (實信).
'魏云下' (Wèi yún xià). Quotes the Wei translation to reconcile the text. The Wei translation has this passage, but this translation lacks it because Kumarajiva's (羅什) skillful translation lies in its omissions. It can also be said that this passage is a question that encompasses both the present and the future, because even when the Buddha was alive, there were people who found it difficult to believe in this profound Dharma, such as the Hinayana (小乘) practitioners and the heretics (外道). Even at the assembly of the Lotus Sutra (法華經), there were Sravakas (聲聞) who left their seats, let alone the present Prajna Sutra (般若經). In the Buddha's answer below, he only uses the future age to compare with the present. If it exists in the future age, how could it not exist when the Buddha was alive? Therefore, the present Qin translation does not mention 'future' etc.
'句詮差別者' (jù quán chā bié zhě). Using names only explains the self-nature of all dharmas. For example, when speaking of 'form' (色), it selects 'non-mind' (非心) etc., and when speaking of 'mind' (心), it selects 'non-form' (非色) etc. However, both form and mind have many kinds, and it does not explain what kind of form this is.
心耶？句能分辨真心妄心、形色顯色等，故云句詮差別也。
章解句者。以句雖詮差別而未廣顯義理，以真妄形顯色心之中含多義故，章能明之，故云解句。章猶彰也。疏文順義，故先解句。
大品下。明信之相。謂見有色心三科等法，是信一切法也。今以般若照之，一切浮塵諸幻化相，當處出生隨處滅盡，幻妄稱相，其性真為妙覺明體，是不信一切法，方名信般若矣。其猶凈眼不見空華，若執空華豈信凈眼。法合可知，顯信經。
莫作是說者。訶勸之辭，豈謂後世一向無信？如佛滅后末法之中有戒定者，能于深義實有信心，信此為實也。
大集下。明佛滅後有五五百歲，前前勝、後後劣。
解脫者。證也。即三乘聖果。禪定者。行也。即漏無漏大小乘事理等定也。多聞者。解也。即頓漸偏圓空有等。解此上三者，前必具后，后未必具前。
塔寺者。謂不求至道、多好有為，以身外資財修世間福業等。
斗諍者。此明佛法之中多有諍論，且如西天大小乘宗分河飲水，大乘之內性相又殊，小乘之中二十部異，各皆儻己自是非他。爰及此方未免於是，若相若性、南宗北宗，禪講相非，彼此朋儻互不相許，名斗諍也。
皆如例者。須有五百歲及牢固之言。牢固者。人多相
【現代漢語翻譯】 現代漢語譯本：心嗎？因為它能夠分辨真心和妄心、形色和顯色等等，所以說它能詮釋差別。
解釋章節語句的人。因為語句雖然能詮釋差別，但沒有廣泛地顯明義理，因為真妄、形顯、色心之中包含多種意義，章節能夠闡明這些，所以說'解句'。'章'，就是彰顯的意思。疏文順應義理，所以先解釋語句。
《大品般若經》下文。說明信心的相狀。說見到有色、心三科等法，就是相信一切法。現在用般若智慧來照見，一切浮塵、各種幻化之相，都在當處出生，隨處滅盡，幻妄稱之為相，它的本性真實就是妙覺明體，這才是'不信一切法'，才能稱之為信般若。這就像清凈的眼睛看不見空中的花朵一樣，如果執著于空中的花朵，怎麼能說是相信清凈的眼睛呢？法理結合起來就可以明白，這是爲了顯明相信經文。
不要這樣說。這是呵斥勸誡的言辭，難道說後世就一定沒有信心嗎？比如佛陀滅度后末法時代，有持戒修定的人，能夠對深刻的義理真正有信心，相信這是真實的。
《大集經》下文。說明佛陀滅度後有五個五百年，前一個五百年比后一個五百年好。
解脫，是證悟的意思，指三乘（Sāṃkhya，聲聞乘、緣覺乘、菩薩乘）的聖果。禪定，是修行的意思，指有漏和無漏、大乘和小乘的事理等禪定。多聞，是理解的意思，指頓悟和漸悟、偏頗和圓滿、空和有等等。理解這以上三者，前面一定具備後面的，後面不一定具備前面的。
塔寺，是指不追求至高的佛道，而喜歡有為法，用身外的資財來修世間的福業等等。
斗諍，這裡說明佛法之中有很多爭論，比如西天（India）的大小乘宗派像河水一樣各自飲用，大乘之內性宗和相宗又不一樣，小乘之中有二十部派的差異，各自認為自己是對的，別人是錯的。乃至此地（China）也免不了這樣，若相若性、南宗和北宗，禪宗和講宗互相誹謗，彼此結黨互相不認可，這叫做斗諍。
都像例子一樣。必須有五百歲和牢固的說法。牢固，是說人們大多互相...
【English Translation】 English version: Is it the mind? Because it can distinguish between the true mind and the deluded mind, form and color, manifest color, etc., therefore it is said that it can explain differences.
Those who explain the chapter sentences. Although sentences can explain differences, they do not widely reveal the meaning and principles, because true and false, form and manifestation, color and mind contain multiple meanings. Chapters can clarify these, so it is said 'explain sentences.' 'Chapter' means to reveal. The commentary follows the meaning, so it first explains the sentences.
The following part of the Mahaprajnaparamita Sutra (Dapin banruo jing). It explains the characteristics of faith. Seeing the dharmas of the three categories of form, mind, etc., is believing in all dharmas. Now, using prajna (wisdom) to illuminate, all floating dust and various illusory appearances arise at their respective locations and cease at their respective locations. Illusory and false things are called appearances, and their true nature is the wonderful, enlightened, and luminous essence. This is 'not believing in all dharmas,' and only then can it be called believing in prajna. It is like pure eyes not seeing flowers in the sky. If one clings to flowers in the sky, how can one be said to believe in pure eyes? The principle can be understood by combining the teachings. This is to reveal believing in the sutras.
Do not say this. This is a rebuke and exhortation. Does it mean that there will definitely be no faith in later generations? For example, in the Dharma-ending Age after the Buddha's (Buddha) parinirvana, there are those who uphold precepts and practice samadhi (meditation) who can truly have faith in profound meanings, believing that this is true.
The following part of the Mahasamghata Sutra (Daji jing). It explains that after the Buddha's (Buddha) parinirvana, there are five periods of five hundred years, with each preceding period being better than the following one.
Liberation means realization, referring to the holy fruits of the Three Vehicles (Triyana): Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Bodhisattvayana (the Bodhisattva Vehicle). Samadhi (Chan ding) means practice, referring to the samadhi of the three realms (desire realm, form realm, formless realm), with outflows and without outflows, the samadhi of the Great Vehicle and the Small Vehicle, and the samadhi of principle. Extensive learning means understanding, referring to sudden and gradual enlightenment, biased and complete, emptiness and existence, etc. Understanding the above three, the former necessarily possesses the latter, but the latter does not necessarily possess the former.
Pagodas and temples refer to those who do not seek the supreme path but like conditioned dharmas, using external wealth to cultivate worldly meritorious deeds, etc.
Strife and contention. This explains that there are many disputes within the Buddhadharma. For example, the Mahayana (Great Vehicle) and Hinayana (Small Vehicle) schools in India are like rivers, each drinking from their own source. Within the Mahayana, the schools of nature and characteristics are also different. Within the Hinayana, there are differences among the twenty schools, each considering themselves right and others wrong. Even in this land (China), this is unavoidable. Whether it is the school of characteristics or the school of nature, the Southern School or the Northern School, the Chan School and the Teaching School slander each other, forming factions and not acknowledging each other. This is called strife and contention.
All are like the examples. There must be the words 'five hundred years' and 'firm.' 'Firm' means that people mostly...
襲，決定不捨也。然此但就增勝說之，非不相通。如佛滅后二百年內，育王造塔，豈局第四耶？又《菩薩藏經》云：「后五百歲，無量善人修禪定、解脫、多聞，豈唯一二三耶！」今經云：「后五百歲」，即此時也。雖當斗諍之代，亦有戒德之人，是知五種牢固但約增勝而說。
本疑下。疏以斷疑之文，照前呈疑之處，是顯空生疑于惡世無信也。前引魏經以證斯義，惡世尚爾況余世耶。
戒定下。約三學釋。定是福體，故對於定。
正解無倒者。既有正解必無倒惑，以解因果無相道理，名為實信，即慧學也。
無著下。引證。魏經云：「有持戒修福得智慧者。」彌勒頌云：「說因果深義，於後惡世時，不空以有實，菩薩三德備。」三德即是三學，今文但取於此章句，能生信心以此為實，即是慧也。若其無慧，孰能以此為實而生信耶？
少欲下。持戒少欲，修定靜亂，習慧斷惑，故言等也。
言增上者。以戒等三學是增勝上法，經中說為三決定義。
戒出下。辨三益相。有戒者，不墮地獄、餓鬼、畜生，生四洲、六慾。故戒經云：「欲得生天上，若生人中者，常當護戒足，勿令有毀損。」
定出六慾者。欲界無定故，得定者生上二界故。《圓覺經》云：「棄愛樂舍還
【現代漢語翻譯】 現代漢語譯本： 襲，是決定不捨棄的意思。然而這只是就增勝的方面來說，並非說它們之間互不相通。例如佛陀滅度后二百年內，阿育王（Aśoka，印度孔雀王朝的國王）建造佛塔，難道只侷限於第五個五百年嗎？又《菩薩藏經》（Bodhisattvapiṭaka Sūtra）中說：『后五百歲，有無量善人修習禪定、解脫、多聞，難道只有第一、二、三個五百年才有嗎！』現在這部經中說『后五百歲』，就是指現在這個時代。即使在鬥爭興盛的時代，也有持戒有德之人，由此可知五種牢固只是就增勝的方面來說。 本疑下。疏文用斷疑的文字，來照應前面提出的疑問之處，是顯示空生（Śūnyatā，佛教術語，指空性）懷疑在惡世中沒有人會相信佛法。前面引用《魏經》來證明這個道理，惡世尚且如此，何況其他時代呢。 戒定下。從戒、定、慧三學（triśikṣā）的角度來解釋。定是福德的本體，所以與定相對。 正解無倒者。既然有了正確的理解，必定沒有顛倒的迷惑，因為理解了因果和無相的道理，就稱為真實的信心，也就是慧學。 無著下。引用經文來證明。《魏經》中說：『有持戒修福得到智慧的人。』彌勒（Maitreya，佛教中的未來佛）的偈頌說：『宣說因果深奧的意義，在後世的惡世中，不是空洞而是真實的，菩薩的三德具備。』三德就是指戒、定、慧三學，現在經文只是取用其中的章句，能夠生起信心，認為這是真實的，這就是慧。如果沒有智慧，誰能認為這是真實的而生起信心呢？ 少欲下。持戒可以減少慾望，修定可以平息混亂，學習智慧可以斷除迷惑，所以說它們是相等的。 言增上者。因為戒、定、慧三學是增勝的上等法，經中說為三種決定義。 戒出下。辨別戒、定、慧三者的利益。有戒的人，不會墮入地獄、餓鬼、畜生道，可以生在四大洲、六慾天。所以戒經中說：『想要生到天上，或者生在人間，常常應當守護戒律，不要讓它有毀壞。』 定出六慾者。因為欲界沒有禪定，得到禪定的人可以生到色界和無色界。《圓覺經》（Perfect Enlightenment Sūtra）中說：『捨棄愛慾，喜歡施捨，返回……』
【English Translation】 English version: 'Assault' means the determination not to abandon. However, this is only in terms of increasing superiority, not that they are not interconnected. For example, within two hundred years after the Buddha's Parinirvana, King Ashoka (Aśoka, king of the Mauryan dynasty of India) built stupas. Was he limited to the fourth five-hundred-year period? Furthermore, the Bodhisattvapiṭaka Sūtra says: 'In the last five hundred years, countless virtuous people will cultivate meditation, liberation, and learning. Are they only in the first, second, and third five-hundred-year periods?' The current sutra says 'the last five hundred years,' which refers to this present time. Even in an age of strife, there are those with precepts and virtue. Thus, it is known that the five steadfastnesses are only spoken of in terms of increasing superiority. 'Original Doubt' below. The commentary uses the text that resolves doubt to illuminate the place where doubt was originally presented, which shows that Śūnyatā (Śūnyatā, Buddhist term referring to emptiness) doubts that there will be no faith in the evil age. The previous citation of the Wei Sutra is to prove this meaning: if the evil age is like this, how much more so are other ages? 'Precepts and Samadhi' below. Explained from the perspective of the three learnings (triśikṣā). Samadhi is the essence of merit, so it is contrasted with Samadhi. 'Correct Understanding Without Inversion' means that since there is correct understanding, there must be no inverted delusion. Understanding the principles of cause and effect and non-appearance is called true faith, which is the learning of wisdom. 'No Attachment' below. Citing evidence. The Wei Sutra says: 'There are those who uphold precepts, cultivate merit, and obtain wisdom.' Maitreya's (Maitreya, the future Buddha in Buddhism) verse says: 'Explaining the profound meaning of cause and effect, in the evil age of the future, it is not empty but real, the Bodhisattva is equipped with the three virtues.' The three virtues refer to the three learnings of precepts, samadhi, and wisdom. The current text only takes the sentences from this chapter, which can generate faith, taking this as real, which is wisdom. If there is no wisdom, who can take this as real and generate faith? 'Few Desires' below. Upholding precepts reduces desires, cultivating samadhi calms chaos, and practicing wisdom cuts off delusions, so it is said that they are equal. 'Speaking of Increasing Superiority' means that the three learnings of precepts, samadhi, and wisdom are increasing superior dharmas, which are described in the sutra as three definitive meanings. 'Precepts Emerge' below. Distinguishing the characteristics of the three benefits. Those with precepts will not fall into the hells, hungry ghosts, or animal realms, but can be born in the four continents and the six desire heavens. Therefore, the precept sutra says: 'If you want to be born in the heavens, or be born among humans, you should always protect the feet of precepts, and do not let them be damaged.' 'Samadhi Emerges from the Six Desires' because the desire realm has no samadhi, and those who attain samadhi can be born in the form and formless realms. The Perfect Enlightenment Sūtra says: 'Abandoning love and desire, delighting in giving, returning...'
資愛本，便現有為增上善果。」
慧出三界者。三界之本是其業惑，有智慧者悉能除遣，業惑既遣自然超越。故《心經》云：「觀自在菩薩行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。」然淺慧尚能得出三界，豈況大乘甚深般若。
信因。經反顯順明之異可知。
緣勝者。雖則益我為友，人皆友焉？且凡不及聖，小不如大，因不及果，一佛雖果不及多佛，既云無量千萬，故云終勝也。
因勝者。三毒即貪瞋癡，此明能害有情故貶云毒。以生起即是不善，久伏故名善根。故《華嚴》云：「我昔所造諸惡業，皆由無始貪瞋癡。」《唯識》云：「善謂信、慚愧、無貪等三根，有生長義，故名根也。」善與不善皆由此三，茍能伏之乃名因勝。因緣俱勝方起此信。是知實信誠不易得。一念尚爾況乎永信，及持說等耶？
福德門。經意云：信經之人得無量福，如來於彼咸悉知見。如是無量福者，指信經福。同前不住施福，十方虛空不可思量也。
無著下。文二。
初、釋佛知見
行住等即四威儀中各有所作差別，故注云四蘊者，即受想行識。謂相應不相應，思何事念何事，取捨憂喜等念，皆名心也。注云色身者，即為四蘊所依止故。今約義標故云依止，即行住坐臥屈伸俯
【現代漢語翻譯】 現代漢語譯本：因為貪愛執著這個根本，才會顯現有為的增上善果。
能夠超出三界的人，三界的根本在於業和惑。有智慧的人能夠完全去除這些業和惑，業和惑既然被去除，自然就能超越三界。所以《心經》說：『觀自在菩薩在深入修行般若波羅蜜多時，照見五蘊皆空，從而度脫一切苦難。』既然淺薄的智慧尚且能夠使人脫離三界，更何況是大乘甚深的般若智慧呢？
信因。通過經文反面和正面的不同顯現，可以明白這個道理。
緣勝者。即使利益我的人是朋友，難道所有人都會以他為友嗎？況且凡人不如聖人，小的不如大的，因不如果，一尊佛的果位雖然不如多尊佛，但經中既然說是無量千萬，所以說是終究殊勝。
因勝者。三毒就是貪、嗔、癡，這裡說明它們能夠危害有情眾生，所以貶稱為毒。因為生起就是不善，長期潛伏就稱為善根。所以《華嚴經》說：『我過去所造的種種惡業，都是由於無始以來的貪、嗔、癡。』《唯識論》說：『善是指信、慚、愧、無貪等三種善根，有生長之義，所以稱為根。』善與不善都由此三者產生，如果能夠降伏它們，就稱為因勝。因緣都殊勝才能生起這種信心。由此可知真正的信心實在不容易得到。一念尚且如此，更何況是永久的信心，以及受持、宣說等等呢？
福德門。經文的意思是說：相信這部經的人能夠得到無量的福德，如來對他們都完全知曉和看見。這裡所說的無量福德，指的是相信這部經的福德。與前面所說的不執著于佈施的福德一樣，十方虛空是不可思量的。
無著下。分為兩部分。
首先，解釋佛的知見
行住等，就是指四威儀（行、住、坐、臥）中各自所作的差別。所以註釋說四蘊，就是指受、想、行、識。所謂相應不相應，思考什麼事情，想什麼事情，取捨憂喜等等念頭，都稱為心。註釋說色身，就是指四蘊所依止的。現在根據意義來標示，所以說是依止，也就是行走、站立、坐臥、屈伸俯仰等等。
【English Translation】 English version: Because of the fundamental attachment to love and desire, there will be manifest conditioned increasing good results.
Those who transcend the Three Realms (Trailokya) . The root of the Three Realms is karma (業) and delusion (惑). Those with wisdom can completely remove these karma and delusions. Once karma and delusions are removed, one naturally transcends. Therefore, the Heart Sutra says: 'When Avalokiteśvara Bodhisattva (觀自在菩薩) practiced deeply the Prajñāpāramitā (般若波羅蜜多), he illuminated and saw that the five skandhas (五蘊) are all empty, and thus transcended all suffering and distress.' Since even shallow wisdom can enable one to escape the Three Realms, how much more so the profound Prajñāpāramitā of the Mahayana (大乘)?
Faith in cause. The difference between the reverse and direct manifestations in the sutra reveals this principle.
Superior conditions. Even if someone benefits me as a friend, will everyone befriend them? Moreover, the ordinary is inferior to the holy, the small is inferior to the large, the cause is inferior to the effect. Although the fruit of one Buddha is not as great as that of many Buddhas, since the sutra says immeasurable millions, it is ultimately superior.
Superior cause. The three poisons (三毒) are greed (貪), hatred (瞋), and delusion (癡). This explains that they are called poisons because they can harm sentient beings. Because arising is unwholesome, and long-term dormancy is called a good root. Therefore, the Avatamsaka Sutra (《華嚴》) says: 'All the evil deeds I have committed in the past are due to beginningless greed, hatred, and delusion.' The Vijnaptimatrata (《唯識》) says: 'Good refers to the three roots of faith, shame, remorse, and non-greed, etc., which have the meaning of growth, hence the name root.' Good and unwholesome both arise from these three. If one can subdue them, it is called superior cause. Only when both cause and conditions are superior can this faith arise. Thus, it is known that true faith is not easily obtained. If one thought is like this, how much more so is permanent faith, and upholding, speaking, etc.?
The door of merit and virtue. The meaning of the sutra is: those who believe in this sutra will obtain immeasurable merit and virtue, and the Tathagata (如來) knows and sees them all. The immeasurable merit and virtue mentioned here refers to the merit of believing in the sutra. Like the previously mentioned merit of non-attachment to giving, the ten directions of empty space are immeasurable.
Below 'No Attachment'. Two sections.
First, explaining the Buddha's knowledge and vision.
'Walking, standing, etc.' refers to the differences in actions within the four dignities (四威儀) (walking, standing, sitting, lying down). Therefore, the commentary says the four skandhas (四蘊) refer to sensation (受), perception (想), volition (行), and consciousness (識). So-called corresponding and non-corresponding, thinking about what, contemplating what, taking, rejecting, sorrow, joy, and other thoughts are all called mind. The commentary says the physical body (色身) is what the four skandhas rely on. Now, according to the meaning, it is labeled as reliance, which is walking, standing, sitting, lying down, bending, stretching, bowing, etc.
仰等。斯則生心起念無所不知，舉動施為靡不咸見。蓋佛智眼廓爾無邊，依正斯在豈不齊鑒。《法華》云：「我常知眾生，行道不行道。」心無形相故但言知，身質既形故得云見。斯人德行既備、善根夙成，佛不攝授，于理如何？故云此等顯示等。然則佛智無偏、觀生如一，有感斯應，其誰謂之不然。
論云下。或問：「見之與知說一則可，云何經內具言之乎？」故云：若不說等，以凡夫亦有知見，見通肉眼、知兼比量，由是故有不知不見。今佛知見非同此也，謂于見處即知、非如比量知，知處即見、非同肉眼見，即無事不知無事不見。經標悉言，其在茲矣。故彌勒頌云：「佛非見果知，愿智力現見。」
得福下。二、釋得福
先引經。論云下。釋義。能生因者正修福業，即信解持說者也。自體果者，即熏成種子自體，後感當果也。正起者，作福之時當於現行。彼滅者，謂現行滅謝種子方成，蘊在識中用感當果。
此云下。正會今文。以得之一字，生取俱舍，謂生得、取得也。秦譯之妙其在此矣。
二所以中疏二。一、敘意科分
由無等者。謂無我法二執分別，是得攝受所以也。已斷粗執，經意如疏。
初徴下。文二。初、節釋經文
徴意可知。釋中我者，謂執自
【現代漢語翻譯】 現代漢語譯本 仰望等等。這樣一來，（諸佛）對於眾生生心動念無所不知，一舉一動沒有不清楚看見的。因為佛的智慧之眼廣大無邊，依報和正報都包含在內，怎麼會不完全照見呢？《法華經》說：『我常知眾生，行道不行道。』心沒有形狀，所以只說『知』，身體有形質，所以能說『見』。這個人德行已經完備、善根早就成熟，佛如果不攝受教導他，從道理上說得過去嗎？所以說『此等顯示等』。既然如此，佛的智慧沒有偏頗，看待眾生平等如一，有所感應就會有所迴應，誰會說不是這樣呢？ 論中說。有人問：『說『見』和『知』，只說一個字就可以了，為什麼經文中都要說呢？』所以說：『若不說等』，因為凡夫也有知見，『見』是肉眼所見，『知』包含比量（通過推理而獲得的認識），因此有不知不見的情況。現在佛的知見不同於此，在於『見』的地方就是『知』，不是像比量那樣推知；『知』的地方就是『見』，不是像肉眼所見，也就是沒有不知道的，沒有看不見的。經文標明全部，就在於此。所以彌勒菩薩的頌說：『佛非見果知，愿智力現見。』 得到福德等等。二、解釋得到福德 先引用經文。論中說。解釋含義。能生之因是真正修習福德之業，就是信解、受持、演說（佛經）的人。自體果，就是熏習成的種子自體，後來感得應有的果報。『正起』，是指作福的時候，應當在現行（當下行為）中。『彼滅』，是指現行滅謝之後，種子才形成，蘊藏在識中，用來感得應有的果報。 『此云』等等。正是會合現在的經文。用『得』這一個字，生髮出俱舍宗的說法，就是『生得』、『取得』。鳩摩羅什的翻譯精妙就在這裡。 二、所以在中疏二。一、敘述意思，科判分段 『由無等者』。是指沒有我法二執的分別，這是得到攝受的原因。已經斷除了粗重的執著，經文的意思如疏文所說。 最初的征問等等。文分二段。第一段，解釋經文 征問的意思可以知道。解釋中的『我』，是指執著于自我。
【English Translation】 English version Looking up and so on. In this way, (all Buddhas) know everything about the arising of thoughts in sentient beings, and see clearly every action. Because the wisdom-eye of the Buddha is vast and boundless, encompassing both the dependent and the principal rewards, how could it not fully perceive everything? The Lotus Sutra says: 'I constantly know sentient beings, whether they practice the path or not.' The mind has no form, so it is only said to 'know'; the body has form and substance, so it can be said to 'see.' This person's virtue is already complete, and their roots of goodness have long matured, if the Buddha does not embrace and teach them, would it be reasonable? Therefore, it says 'these displays, etc.' Since this is the case, the Buddha's wisdom is without bias, viewing sentient beings as equal, and responding to any feeling, who would say it is not so? The treatise says. Someone asks: 'Saying 'see' and 'know,' just one word would be enough, why do the scriptures say both?' Therefore, it says: 'If not saying, etc.,' because ordinary people also have knowledge and perception, 'seeing' is what the physical eye sees, 'knowing' includes inference (knowledge gained through reasoning), therefore there are situations of not knowing and not seeing. Now, the Buddha's knowledge and perception are different from this, in that where there is 'seeing' there is 'knowing,' not like knowing through inference; where there is 'knowing' there is 'seeing,' not like seeing with the physical eye, which means there is nothing not known and nothing not seen. The scripture indicates everything, and that is why. Therefore, Maitreya's verse says: 'Buddha does not know by seeing the result, the power of aspirational wisdom manifests seeing.' Gaining merit and so on. Two, explaining gaining merit. First, quoting the scripture. The treatise says. Explaining the meaning. The cause that can produce is truly cultivating meritorious deeds, which is the person who believes, understands, upholds, and speaks (the Buddhist scriptures). The self-nature result is the self-nature of the seed that has been cultivated, later experiencing the appropriate karmic reward. 'Right arising' refers to when making merit, it should be in the present action (current behavior). 'That ceasing' refers to after the present action ceases, the seed is then formed, stored in consciousness, used to experience the appropriate karmic reward. 'This says' and so on. This is precisely combining the present text. Using the word 'gain,' it gives rise to the Sarvastivada school's saying, which is 'born with' and 'acquired.' Kumarajiva's translation is excellent in this regard. Two, therefore in the commentary two. One, narrating the meaning, classifying and dividing sections. 'Due to no, etc.' refers to the absence of discrimination between the two attachments of self and dharma, which is the reason for receiving embrace. The gross attachments have already been severed, and the meaning of the scripture is as the commentary says. The initial inquiry and so on. The text is divided into two sections. The first section, explaining the scripture. The meaning of the inquiry can be known. The 'self' in the explanation refers to attachment to self.
五蘊總相為我。人者。計我死已生天，天死為畜等故。梵語補特伽羅，此云數取趣，即是人也。眾生者。計我眾多之法相續生故。壽者。亦云壽命，計我一生壽命不斷絕故。然我是總主、人等為別，攝別歸總故言我執，由是三中皆言計我等也。然上四相，雖是經中所無，不可不了耳。
能取等者。心境俱亡也。以萬法雖多統唯心境，心境各有無量差別，故云一切也。
真空等者。雖即諸法皆空，非謂一向非相，但以離執真空不斷故，故云亦無非法相。
然離下。二、商較經旨
此明得佛知見之兼正也。
故論下。引證。中有徴釋詳而示之。
實相差別者
實相即無差別，但是能生實相方便有差別耳。持戒功德即指前段。
信心等者。下云：「信心清凈則生實相。」彌勒頌云：「彼人依信心，恭敬生實相。」
不但等者。意謂能生實相有多方便，不必獨說智慧。前云離執此言般若者，由是般若能除執故，前約所斷此約能斷，能所雖異而意不異。
未除細執者。謂二執俱生任運起者，前離分別粗執，已能成就凈信，得佛知見猶淺，細執未除，究竟障于聖道，故今顯示令其斷之。經徴意云：以何義故，要無法非法相。釋意云：由取相故即著我人等，余文云云
【現代漢語翻譯】 現代漢語譯本：『五蘊』（Wuyun，構成人身的五種要素，即色、受、想、行、識）總的表相被認為是『我』（wo，自我）。人們認為，『人』（ren）死後會升天，天人死後會轉生為畜生等等。梵語『補特伽羅』（Puteqieluo，Pudgala），這裡翻譯為『數取趣』（Shuququ），指的就是『人』。『眾生』（ZhongSheng）指的是，人們認為我的眾多法相持續不斷地產生。『壽者』（ShouZhe），也稱為『壽命』（ShouMing），指的是，人們認為我一生的壽命不會中斷。然而，『我』是總體的，『人』等是分別的，將分別歸於總體，所以說是『我執』（WoZhi，對自我的執著），因此在這三種情況中都說『計我』等等。然而，以上四種表相，雖然在經文中沒有，但不可不瞭解。 能取』（NengQu）等指的是，心和境都消失了。因為萬法雖然很多，但總括起來只有心和境，心和境各有無量的差別，所以說『一切』（Yiqie）。 『真空』（ZhenKong）等指的是，雖然一切諸法都是空性的，但並不是說完全沒有表相，只是因為遠離執著的真空不會斷滅，所以說『亦無非法相』（YiWuFeiFaXiang）。 下面是二、商較經旨 這裡說明獲得佛的知見的兼顧和正當。 『故論』（GuLun）下。引用論證。中間有徵釋詳細地說明。 『實相差別』（ShiXiangChaBie）指的是： 實相本身沒有差別，只是產生實相的方便方法有差別而已。『持戒功德』（ChiJieGongDe）指的是前面的段落。 『信心』（XinXin）等指的是。下面說：『信心清凈則生實相』（XinXinQingJingZeShengShiXiang）。彌勒頌說：『彼人依信心，恭敬生實相』（BiRenYiXinXin, GongJingShengShiXiang）。 『不但』（BuDan）等指的是。意思是說，能夠產生實相有很多方便方法，不必只說智慧。前面說『離執』（LiZhi），這裡說『般若』（Bore），是因為般若能夠去除執著，前面是從所斷的角度來說，這裡是從能斷的角度來說，能斷和所斷雖然不同，但意思沒有不同。 『未除細執』（WeiChuXiZhi）指的是。指的是二執同時產生，自然而然地生起。前面遠離分別的粗略執著，已經能夠成就清凈的信心，得到佛的知見還很淺薄，細微的執著沒有去除，最終會障礙聖道，所以現在顯示出來，讓他們斷除。經文的征意說：以什麼意義，需要無法和非法相？解釋的意思是：因為執著于相，就會執著於我人等，後面的文字也是這個意思。
【English Translation】 English version: The general appearance of the 'Five Skandhas' (Wuyun, the five aggregates that constitute a person, namely form, sensation, perception, volition, and consciousness) is considered 'I' (wo, self). People believe that 'humans' (ren) are reborn in heaven after death, and heavenly beings are reborn as animals after death, and so on. The Sanskrit term 'Pudgala' (Puteqieluo), here translated as 'one who repeatedly takes rebirth' (Shuququ), refers to 'humans'. 'Sentient beings' (ZhongSheng) refers to the continuous arising of my many dharmic appearances, according to people's beliefs. 'Life-span' (ShouZhe), also called 'longevity' (ShouMing), refers to the unbroken continuity of my life, according to people's beliefs. However, 'I' is the general, and 'humans' etc. are the specific; the specific is subsumed under the general, hence the term 'attachment to self' (WoZhi, clinging to the self). Therefore, in all three cases, it is said 'regarding as self' and so on. However, although the above four appearances are not found in the sutras, they should not be ignored. 'Able to grasp' (NengQu) and so on refers to the disappearance of both mind and object. Although the myriad dharmas are many, they are all governed by mind and object, and mind and object each have countless differences, hence the term 'all' (Yiqie). 'True Emptiness' (ZhenKong) and so on refers to the fact that although all dharmas are empty, it is not to say that there are no appearances at all, but because the True Emptiness that is free from attachment does not cease, hence the term 'also no non-dharma appearance' (YiWuFeiFaXiang). The following is two, discussing the meaning of the sutra This explains the comprehensiveness and correctness of attaining the Buddha's knowledge and vision. 'Therefore the treatise' (GuLun) below. Citing evidence. In the middle, there are detailed explanations and interpretations. 'Differences in True Nature' (ShiXiangChaBie) refers to: True Nature itself has no differences, but the expedient methods for generating True Nature are different. 'Merit of upholding precepts' (ChiJieGongDe) refers to the previous paragraph. 'Faith' (XinXin) and so on refers to. It is said below: 'With pure faith, True Nature arises' (XinXinQingJingZeShengShiXiang). The Maitreya verse says: 'That person relies on faith, respectfully generates True Nature' (BiRenYiXinXin, GongJingShengShiXiang). 'Not only' (BuDan) and so on refers to. It means that there are many expedient methods to generate True Nature, not necessarily just wisdom. The previous saying 'free from attachment' (LiZhi), and the saying here 'Prajna' (Bore), is because Prajna can remove attachment. The former is from the perspective of what is to be severed, and the latter is from the perspective of what can sever. Although what can sever and what is to be severed are different, the meaning is not different. 'Subtle attachments not yet removed' (WeiChuXiZhi) refers to. It refers to the simultaneous arising of the two attachments, arising naturally. Having previously separated from the coarse attachments of discrimination, one has already been able to achieve pure faith, and the attainment of the Buddha's knowledge and vision is still shallow. Subtle attachments have not been removed, and ultimately obstruct the holy path, so now it is revealed to let them be severed. The sutra's question means: For what reason is it necessary to have no dharma and no non-dharma appearances? The explanation means: Because of attachment to appearances, one will be attached to self, others, etc. The following text has the same meaning.
，可以詳悉。
疏二。初、釋。總明二相。
總解等者。經云：「若心取相。」相中意舍法非法相，故云總也。
亦是等者，以次文別明取法非法，皆著我人等相，故此且是立其宗也。
若取下。二、釋別明二相二。一、正辨二相
無明使者。法執俱生也，是無明住地所攝，故名為使。現行等者，即我執分別現行前已斷者。
示無我見者。結成上義。
但取等者。即前無明使是所有者。轉猶起也。
我想者，我執分別現行也。
依止者，分別種子為彼現行所依止故，亦可法執分別名為依止，與彼我執所依止故，斯皆不起也。
中有下。二、別解
徴意可知。以後釋前者。不如雲以細釋粗，義則易見。
問：「二乘之人亦有法執，云何不起我見耶？」
答：「以二乘人從初修行偏斷我執，至無學位粗細盡除，是故雖有法執而不起我執。今約大乘學者，雙斷二執，分別並遣俱生兩存，由是二執任運而起也。故無著云：『以我相中隨眠不斷故，則有我取。』」
玄門。經是故者，由前取法非法皆著我等，故所以勸，令不應即入中道也。
以是義故者。由是不取法非法故。
疏結歸中者。不應取法，離有也；不應取非法
【現代漢語翻譯】 現代漢語譯本： 可以詳細瞭解。
疏解二。首先，解釋。總括地說明兩種相。
『總解等者』，經文說：『如果心執取相。』相中意在捨棄法相和非法相，所以說是『總』。
『亦是等者』，因為下文分別說明執取法和非法，都執著於我人等相，所以這裡只是確立它的宗旨。
『若取下』。第二，解釋分別說明兩種相。分為兩部分。第一，正式辨析兩種相。
『無明使者』，是法執同時產生。是無明住地所攝，所以稱為『使』。『現行等者』，就是我執分別現行之前已經斷除的。
『示無我見者』，總結上面的意義。
『但取等者』，就是前面說的無明使是所有者。『轉』，就是『起』的意思。
『我想者』，是我執分別現行。
『依止者』，分別種子是那些現行所依止的，也可以說法執分別是那些我執所依止的，這些都不會生起。
『中有下』。第二，分別解釋。
徵詢的意義可以知道。用後面的解釋前面的，不如說用細緻的解釋粗略的，意義就容易理解。
問：『二乘（指聲聞乘和緣覺乘）之人也有法執，為什麼不會生起我見呢？』
答：『因為二乘之人從一開始修行就偏重於斷除我執，到了無學位的階段，粗細的我執都完全斷除，所以即使有法執也不會生起我執。現在說的是大乘學者，同時斷除兩種執著，分別斷除分別生起的，保留俱生（與生俱來的）的兩種執著，因此兩種執著自然而然地生起。』所以無著（Asanga）說：『因為我相中的隨眠（潛在的煩惱）沒有斷除，所以就會有我取。』
玄門。經文『是故者』，因為前面執取法和非法都執著於我等，所以勸誡，不要立即進入中道。
『以是義故者』，因為不執取法和非法。
疏解總結歸於中道，不應該執取法，是離開有；不應該執取非法
【English Translation】 English version: Can be understood in detail.
Commentary 2. First, Explanation. Generally clarifies the two aspects.
'General explanation etc.' The sutra says: 'If the mind grasps at appearances (lakshana).' Within the appearances, the intention is to abandon the appearances of dharma and non-dharma, hence it is called 'general'.
'Also etc.', because the following text separately clarifies grasping at dharma and non-dharma, all of which are attached to the appearances of self, person, etc., so this is merely establishing its principle.
'If grasping below'. Second, Explanation separately clarifies the two aspects. Divided into two parts. First, formally distinguishes the two aspects.
'Avidya (ignorance) envoy', is the simultaneous arising of dharma-attachment. It is included in the abode of avidya, hence it is called 'envoy'. 'Manifestation etc.', is the already severed manifestation of the discriminated ego-attachment.
'Showing the view of no-self', concludes the above meaning.
'But grasping etc.', is the aforementioned avidya envoy that is the possessor. 'Turning' is the same as 'arising'.
'I-thought', is the manifested discriminated ego-attachment.
'Reliance', the seeds of discrimination are what those manifestations rely on, it can also be said that dharma-attachment is what those ego-attachments rely on, thus these do not arise.
'Middle has below'. Second, Separate explanation.
The meaning of the inquiry can be known. Using the latter to explain the former, it is better to say using the detailed to explain the coarse, the meaning is easier to see.
Question: 'People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also have dharma-attachment, why do they not give rise to self-view?'
Answer: 'Because people of the Two Vehicles focus on severing ego-attachment from the beginning of their practice, and by the stage of no-more-learning (arhatship), both coarse and subtle ego-attachments are completely severed, so even if they have dharma-attachment, they do not give rise to ego-attachment. Now we are talking about Mahayana practitioners, who simultaneously sever the two attachments, separately severing the discriminated ones, and retaining the innate ones, therefore the two attachments arise naturally.' Therefore, Asanga said: 'Because the latent afflictions (anusaya) in the self-appearance are not severed, there will be self-grasping.'
Mysterious Gate. The sutra 'therefore', because the previous grasping at dharma and non-dharma are all attached to self etc., therefore it advises not to immediately enter the Middle Way.
'Because of this meaning', because of not grasping at dharma and non-dharma.
The commentary concludes by returning to the Middle Way, one should not grasp at dharma, which is to leave existence; one should not grasp at non-dharma.
，離無也。既離有無，即歸中道。
假言顯義者。謂所言非法，是顯法體離於性計，若無非法之言，罔知彼義；余皆例此。當知義不自顯，必假于言。故《凈名》云：「無離文字說解脫也。」
不應等者。謂雖聞非法，不得如言便執空義，此遮一向執言者也。
不執等者。謂若全棄非之於言，則安解諸法空義？將知但除其病不除其法，此遮一向離言者也。是則全執全棄二皆不可，故《華嚴疏》云：「夫法無言象、非離言象，無言象而倒惑，執言象而迷真。」
偈云等者。余兩句云：「如人舍船筏，法中義亦然。」
論云下。轉釋偈文。得證智等者。以言詮智、得智忘言，忘言即不住也。如乘筏渡河，至岸舍筏。
隨順等者，未得證智不可都忘其言，未達彼岸不應舍筏。
實相生者。實相名法，得實相智無相無得，故云應舍，以實相無相故。《唯識》云：「若時于所緣，智都無所得。」
理不應者。此實相法尚不可得，況離實相外一切法耶？除諸法實相，余皆魔事故。故云：非法不與理合，故不相應。以是例非，故云何況。
第三中疏初標章。向說下。指疑起處。此從第一中來，以彼文云：「不可以身相得見如來。」
佛非有為者。此指偈云：「分別有
【現代漢語翻譯】 現代漢語譯本： 『離無也』。既已遠離『有』和『無』，就回歸中道。 『假言顯義者』。意思是說，所說的『非法』，是爲了顯示法體遠離了對自性的執著。如果沒有『非法』的言說，就無法瞭解那個意義；其餘情況都可以依此類推。應當知道意義不會自己顯現，必須藉助言語。所以《維摩詰經》（凈名）說：『沒有離開文字的解脫』。 『不應等者』。意思是說，即使聽聞了『非法』，也不可以按照字面意思就執著于空義，這是爲了遮止一味執著于言語的人。 『不執等者』。意思是說，如果完全拋棄『非』的言說，那麼又如何理解諸法空性的意義呢？要知道只是去除其病，而不是去除其法，這是爲了遮止一味離開言語的人。因此，完全執著和完全拋棄都是不可取的。所以《華嚴疏》說：『法沒有言語形象，但也不是離開言語形象；執著于沒有言語形象的狀態而產生迷惑，執著于言語形象而迷失真理。』 『偈云等者』。其餘兩句說：『如同人捨棄船筏，正法中的義理也是這樣。』 『論云下』。進一步解釋偈文。『得證智等者』。通過言語詮釋智慧，得到智慧后就忘記言語，忘記言語就是不住著。如同乘坐木筏渡河，到達岸邊就捨棄木筏。 『隨順等者』。沒有得到證智之前不可以完全忘記言語，沒有到達彼岸不應該捨棄木筏。 『實相生者』。實相（Satya-lakshana）名為法，得到實相智后就沒有相也沒有得，所以說應該捨棄，因為實相沒有相。《唯識論》說：『如果對於所緣境，智慧完全沒有所得。』 『理不應者』。這個實相法尚且不可得，更何況是離開實相之外的一切法呢？除了諸法的實相，其餘都是魔事。所以說：『非法不與真理相合』，所以不相應。用這個來類比『非』，所以說『何況』。 『第三中疏初標章』。第三部分中疏一開始標明章節。『向說下』。指出疑惑產生的地方。這是從第一部分中來的，因為那裡的經文說：『不可以身相得見如來（Tathagata）。』 『佛非有為者』。這裡指的是偈文說：『分別有為』
【English Translation】 English version: 'To be apart from non-being.' Having departed from both 'being' and 'non-being,' one returns to the Middle Way. 'Those who use provisional words to reveal meaning.' This means that the 'non-law' that is spoken of is to reveal that the essence of the Dharma is apart from clinging to inherent nature. If there were no words of 'non-law,' one would not know that meaning; all other cases can be inferred similarly. It should be known that meaning does not reveal itself, but must rely on words. Therefore, the Vimalakirti Sutra (Jing Ming) says: 'There is no liberation apart from words and explanations.' 'Should not be equal' means that even if one hears of 'non-law,' one should not immediately cling to the meaning of emptiness according to the literal meaning of the words. This is to prevent those who cling to words in one direction. 'Not clinging, etc.' means that if one completely abandons the words of 'non-being,' then how can one understand the meaning of the emptiness of all dharmas? It should be known that only the disease is removed, not the Dharma itself. This is to prevent those who are completely apart from words. Therefore, complete clinging and complete abandonment are both unacceptable. So the Huayan Commentary says: 'The Dharma has no verbal image, but it is not apart from verbal image; clinging to the state of no verbal image creates delusion, and clinging to verbal image obscures the truth.' 'The verse says, etc.' The other two lines say: 'Like a person abandoning a raft, the meaning in the Dharma is also like this.' 'The treatise says below.' Further explaining the verse. 'Obtaining the wisdom of realization, etc.' Using words to explain wisdom, obtaining wisdom and forgetting words, forgetting words is non-abiding. Like riding a raft across a river, abandoning the raft upon reaching the shore. 'In accordance with, etc.' Before obtaining the wisdom of realization, one cannot completely forget the words; before reaching the other shore, one should not abandon the raft. 'The arising of true suchness.' True Suchness (Satya-lakshana) is called Dharma. After obtaining the wisdom of True Suchness, there is no form and no attainment, so it is said that it should be abandoned, because True Suchness has no form. The Vijnaptimatrata-siddhi says: 'If at any time, with regard to the object of cognition, wisdom has no attainment at all.' 'The principle should not be, etc.' This Dharma of True Suchness is still unattainable, let alone all dharmas apart from True Suchness? Except for the True Suchness of all dharmas, everything else is the work of Mara. Therefore, it is said: 'Non-law does not accord with truth,' so it is not in accordance. Using this to analogize 'non-being,' hence the saying 'how much more so.' 'The third middle commentary initially marks the chapter.' The middle commentary in the third part initially marks the chapter. 'Said earlier below.' Pointing out where the doubt arises. This comes from the first part, because the text there says: 'One cannot see the Tathagata (Tathagata) through physical characteristics.' 'The Buddha is not conditioned.' This refers to the verse saying: 'Distinguishing conditioned.'
為體，防彼成就得，三相異體故，離彼是如來。」故云非有為。亦是按定，立其理也。
云何下。結成疑。既若佛非有為，即不合有得有說，因何釋迦于菩提樹下得菩提，前後諸會說法？既有得有說即墮有為，云何前言不以相見作無為耶？
舉因問。經意云：于汝心中，所謂如何？謂我得菩提？為不得耶？謂我說法？為不說耶？伊本疑此，故舉問之。
佛問等者。空生疑得疑說，佛即順疑以問。辭雖云得，意顯無得，試其所答解與不解。
無著下。引證。彼疑有取，佛顯無取，以無破有故云翻也。說法例之。順理酬經，意可知。定者實義，謂無實法名菩提，無實法名如來說，此一向約勝義答也。偈云等者。余句云：「說法不二取，無說離言相。」意謂釋迦如來是其應化，應化之相俗有真無，是故答中皆言無定。準《金光明經》及《攝論》說，佛果無別色聲功德，唯有如如及如如智獨存。此是真佛，今既異此豈得言真？故云應化非真等。
無定法。經徴意云：以何義故，無定法可說耶？釋意云：欲言其有無狀無名，欲言其無聖以之靈。諦理若此，欲何說哉？說尚不得，欲何取哉？取即得也，是故上云：「無有定法如來可說」等。
疏二。一、引無著
正聞等者，此則聞而無
【現代漢語翻譯】 現代漢語譯本： 『為體，防彼成就得，三相異體故，離彼是如來。』所以說不是有為法。這也是按照定，立其理。
『云何下』。總結並提出疑問。既然佛不是有為法，就不應該有得有說，那麼為什麼釋迦牟尼在菩提樹下證得菩提，前後各法會上說法呢？既然有得有說就落入了有為法，為什麼前面說不要以相見作為無為法呢？
『舉因問』。經文的意思是：在你心中，所謂如何？說我證得了菩提？還是沒有證得呢？說我說法？還是沒有說呢？伊本對此有疑問，所以舉出來問。
『佛問等者』。須菩提懷疑證得和說法，佛就順著他的懷疑來發問。言辭雖然說『得』，意思卻顯示『無得』，試探他所回答的理解與否。
『無著下』。引用論證。他懷疑有取，佛顯示無取，用『無』來破『有』，所以說是翻轉。說法也是如此。順著道理來回答經文，意思可以明白。『定』是真實義，意思是說沒有真實的法叫做菩提，沒有真實的法叫做如來說法，這完全是按照勝義諦來回答的。偈頌說『等者』。其餘的句子說：『說法不二取，無說離言相。』意思是說釋迦如來是應化身，應化之相在世俗中有，在真諦中無，所以回答中都說『無定』。按照《金光明經》和《攝論》所說，佛果沒有別的色聲功德，只有如如和如如智獨自存在。這是真佛，現在既然與此不同，怎麼能說是真佛呢？所以說是應化身而非真佛等。
『無定法』。經文征問的意思是：因為什麼緣故，沒有一定的法可以宣說呢？解釋的意思是：想說它有，卻沒有形狀沒有名稱；想說它無，聖人卻憑藉它顯現靈性。真理如果如此，還說什麼呢？說尚且不能，還取什麼呢？取就是得，所以上面說：『無有定法如來可說』等。
疏二。一、引無著
『正聞等者』，這是聽聞而沒有...
【English Translation】 English version: 『Being the substance, preventing the attainment of that achievement, because the three characteristics are different substances, apart from that is Tathagata (Thus Come One, Buddha).』 Therefore, it is said to be non-conditioned (非有為). This is also based on establishing the principle.
『Yun He Xia (云何下)』 (How is it below). Concluding and raising a question. Since the Buddha is not conditioned, then it should not be possible to have attainment or speaking. Why then did Shakyamuni (釋迦牟尼) attain Bodhi (菩提, enlightenment) under the Bodhi tree, and preach the Dharma (法) in various assemblies before and after? Since there is attainment and speaking, it falls into the conditioned. Why did the previous statement say not to regard seeing with form as unconditioned?
『Ju Yin Wen (舉因問)』 (Raising the cause to ask). The meaning of the sutra is: In your mind, what is it like? Do you say that I have attained Bodhi? Or have I not attained it? Do you say that I preach the Dharma? Or do I not preach it? Ibun (伊本) doubts this, so he raises it as a question.
『Fo Wen Deng Zhe (佛問等者)』 (The Buddha asking, etc.). Subhuti (須菩提) doubts attainment and speaking, so the Buddha follows his doubt to ask. Although the words say 『attainment,』 the meaning reveals 『no attainment,』 testing whether his answer is understanding or not.
『Wuzhu Xia (無著下)』 (Asanga below). Citing evidence. He doubts there is grasping, the Buddha reveals there is no grasping, using 『no』 to break 『yes,』 so it is said to be a reversal. The same applies to preaching the Dharma. Following the principle to answer the sutra, the meaning can be understood. 『Fixed』 is the real meaning, meaning that there is no real Dharma called Bodhi, no real Dharma called the Tathagata speaking. This is entirely answering according to the ultimate truth (勝義諦). The verse says 『etc.』 The remaining sentences say: 『Preaching the Dharma is not dualistic grasping, no speaking is apart from the characteristic of words.』 The meaning is that Shakyamuni Tathagata is a manifested body (應化身), the characteristic of the manifested body exists in the mundane truth (世俗諦), but does not exist in the ultimate truth, so the answers all say 『no fixed.』 According to the Golden Light Sutra (金光明經) and the Treatise on the Summary of the Great Vehicle (攝論), the fruit of Buddhahood has no other form, sound, or merit, only Suchness (如如) and Suchness-wisdom (如如智) exist alone. This is the true Buddha, now since it is different from this, how can it be said to be the true Buddha? Therefore, it is said to be a manifested body and not the true Buddha, etc.
『Wu Ding Fa (無定法)』 (No fixed Dharma). The meaning of the sutra's inquiry is: For what reason is there no fixed Dharma that can be spoken? The meaning of the explanation is: Wanting to say it exists, but it has no shape and no name; wanting to say it does not exist, but the sage manifests spirituality through it. If the true principle is like this, what is there to say? Even speaking is not possible, what is there to grasp? Grasping is attainment, so the above says: 『There is no fixed Dharma that the Tathagata can speak,』 etc.
Commentary 2. 1. Citing Asanga (無著)
『Zheng Wen Deng Zhe (正聞等者)』 (Right hearing, etc.), this is hearing without...
聞、說而無說，非謂全不聞不說也。如《凈名》云：「夫說法者無說無示，其聽法者無聞無得。」是茲義矣。
分別性者，一切諸法皆依妄念而有差別，念尚無念，法豈是法？故云非法。
法無我者，但分別性亡即是法無我理，此理不無，故云非非法也。
論云下。二、引天親二
一、釋文
依真等者。此且標立所依之本，然于其上說離有無。
一切等者。緣生之法本無真實之體，亦無真實之相，故云非也。
實相有者。諸法既無即真實相，實相不無，故云非非法也。此即非卻非法也。
何故下。二、通難
難意云：本來疑證疑說，問答悉以雙該。今于釋所以中，何故但言所說而不言證耶？
有言下。釋也。此乃以說反驗于證。且川有珠而不枯，山有玉而增潤。內無德本，外豈能談？故但言說，自表其證也。又此言取即是證也。
無取。經徴意云：所以言無取無說、非法非非法者，何也？釋意云：聖人即是無為，無為即無分別，若有取說法非法等，皆屬分別不名無為，何為聖人？故無取說等。
言賢聖者，賢即是聖，鄰近釋也。
魏云等者。
問：「行位通於賢聖，云何唯取聖人？」
答：「若以通論即該賢位，此明
【現代漢語翻譯】 現代漢語譯本：聽聞和講述卻又好像沒有聽聞和講述，並不是說完全不聽聞也不講述。就像《維摩詰經》（Vimalakirti Sutra）里說的：『所謂說法的人，是沒有說也沒有指示；而聽法的人，是沒有聽也沒有獲得。』就是這個意思。
分別性，是指一切諸法都依賴於虛妄的念頭而產生差別，念頭尚且沒有念頭，法又怎麼能說是法呢？所以說是『非法』。
法無我，只要分別性消失，就是法無我的道理。這個道理不是沒有，所以說是『非非法』。
論云下。二、引天親二
一、釋文
依真等者。這只是標明所依賴的根本，然而在它上面說的是遠離有和無。
一切等者。因緣所生的法，本來就沒有真實的本體，也沒有真實的相狀，所以說是『非』。
實相有者。諸法既然沒有，那就是真實之相。實相不是沒有，所以說是『非非法』。這也就是否定了『非法』。
何故下。二、通難
難意云：本來懷疑證悟，懷疑說法，問答都用雙重否定來包含。現在在解釋原因的時候，為什麼只說所說而不說證悟呢？
有言下。釋也。這是用說法來反過來驗證證悟。就像河裡有珍珠就不會乾涸，山裡有玉就會更加潤澤。內心沒有德行的根本，外面怎麼能談論呢？所以只說『說』，自然就表明了他的證悟。而且這裡說的『取』也就是證悟。
無取。經徴意云：為什麼說無取無說、非法非非法呢？釋意云：聖人就是無為，無為就是沒有分別，如果有所取、說法、非法等等，都屬於分別，不能稱為無為，又怎麼能是聖人呢？所以無取說等。
言賢聖者，賢就是聖，是鄰近的解釋。
魏云等者。
問：『行位通於賢聖，為什麼只取聖人？』
答：『如果用通用的說法就包括了賢位，這裡說明的是'
【English Translation】 English version: Hearing and speaking, yet as if not hearing and not speaking, does not mean not hearing or speaking at all. As the Vimalakirti Sutra says: 'Those who preach the Dharma neither speak nor indicate; and those who listen to the Dharma neither hear nor attain.' This is the meaning.
'Discriminatory nature' (Vikalpa-svabhava), refers to all dharmas (phenomena) arising with differences based on deluded thoughts. If thoughts themselves are without thought, how can dharmas be considered dharmas? Therefore, it is said to be 'not dharma' (na dharma).
'No-self of dharmas' (Dharma-nairatmya), simply means that the principle of no-self of dharmas is realized when discriminatory nature ceases. This principle is not non-existent, so it is said to be 'not not-dharma' (na-na dharma).
The Treatise says below. Two, quoting Vasubandhu (Tiantian) two
One, Explanation of the Text
'Relying on the Real' (Satya) etc. This merely indicates the fundamental basis of reliance, but it speaks of being apart from existence and non-existence on top of it.
'All' (Sarva) etc. Dharmas arising from conditions have no real substance or real characteristics, so it is said to be 'not' (na).
'Real Aspect Exists' (Tathata). Since all dharmas are non-existent, that is the real aspect. The real aspect is not non-existent, so it is said to be 'not not-dharma' (na-na dharma). This is negating 'not dharma'.
Why below. Two, General Difficulty
The meaning of the difficulty is: Originally, doubt about realization, doubt about speaking, questions and answers all use double negatives to encompass. Now, in explaining the reason, why only speak of what is said and not of realization?
Some say below. Explanation. This is using speaking to verify realization in reverse. Just as a river has pearls and does not dry up, a mountain has jade and becomes more lustrous. If there is no root of virtue within, how can one talk about it outwardly? Therefore, only 'speaking' is mentioned, naturally indicating his realization. Moreover, the 'taking' mentioned here is also realization.
No Taking. The meaning of the sutra inquiry is: Why is it said 'no taking, no speaking, not dharma, not not-dharma'? The meaning of the explanation is: A sage (Arya) is non-action (asamskrta), non-action is without discrimination. If there is taking, speaking, not dharma, etc., all belong to discrimination and cannot be called non-action. How can they be sages? Therefore, there is no taking, speaking, etc.
Speaking of the worthy and the sage, the worthy is the sage, a close explanation.
Wei Yun etc.
Question: 'The stages of practice extend to both the worthy and the sage, why only take the sage?'
Answer: 'If using a general statement, it includes the worthy position, this clarifies'
證果深淺故唯言聖。」
得名者。即差別也。以諸聖人皆約證無為差別之義，而立其名。如證偏行真如，得名歡喜地，菩薩等此則得名差別，蓋一義耳。
輪意等者。謂登地已上隨證一分真如，皆斷一障二愚，即是一分清凈，約於此義便立一名，乃至佛地例皆如此。非別得法者。無得而得即是真得菩提，若言有得即是不得，當知菩提樹下都無實事。故偈云：「應化非真佛」等故。
無取說者。結歸經文無分別義也。
具足清凈者。佛也。謂一切惑習悉皆斷除，蕩無纖塵純一無雜故。
分清凈者。菩薩也。分斷諸障、分證真如，垢未全除故名為分。故《佛頂經》云：「余塵尚諸學，明極即如來」，廣如序中滿凈覺者處說。
無著下。約無為差別明賢聖也。
無分別者。即無為義。無所作為故云無為。無為、真如蓋是一法。
菩薩等者。有分別故，有所為故。
如來等者，無分別故，無所作故。
初無為者。菩薩也。
折伏等者。此約在觀分別不生，分得相應故云顯了。
后無為者。如來也。無復分別是真無為，即第一義也。此約于佛故。
復云者。更無過上故云無上。覺即佛也。
三乘下。結通諸乘。以二乘之人亦分證真理，
【現代漢語翻譯】 現代漢語譯本：證悟果位的深淺，所以才說有聖位的差別。
獲得名號，就是差別所在。因為諸位聖人都是根據證悟無為法差別的意義，而建立他們的名號。例如，證悟偏行真如（遍佈於一切事物中的真實如如的本性）而得名歡喜地（菩薩修行階位的第一個階段），菩薩等同於此，那麼獲得名號就是差別，這大概是一個意思。
'輪意等者'，是指登地（菩薩修行進入初地）以上的菩薩，隨著證悟一部分真如，就斷除一部分的煩惱障和所知障，也就是一部分的清凈。根據這個意義就立一個名號，乃至佛地（佛的境界）也是這樣。'非別得法者'，沒有獲得而獲得才是真正獲得菩提（覺悟），如果說有獲得，那就是沒有獲得。應當知道菩提樹下並沒有實在的事情。所以偈語說：'應化非真佛'等等。
'無取說者'，總結歸於經文的無分別的意義。
'具足清凈者'，指的是佛。意思是說一切煩惱習氣全部斷除，沒有絲毫塵垢，純粹而沒有雜染。
'分清凈者'，指的是菩薩。一部分斷除各種障礙，一部分證悟真如，煩惱垢染沒有完全去除，所以稱為'分'。所以《佛頂經》（《楞嚴經》）說：'余塵尚諸學，明極即如來'，詳細的解釋如同序文中關於滿凈覺者的描述。
'無著下'，從無為法的差別來闡明賢聖的差別。
'無分別者'，就是無為的意義。因為沒有作為，所以稱為無為。無為和真如大概是一種法。
'菩薩等者'，因為有分別，所以有所作為。
'如來等者'，因為沒有分別，所以沒有作為。
'初無為者'，指的是菩薩。
'折伏等者'，這是指在觀照時分別念不生起，一部分得到相應，所以說顯現。
'后無為者'，指的是如來。沒有再有分別是真正的無為，也就是第一義。這是從佛的角度來說的。
'復云者'，再也沒有超過之上的，所以稱為無上。覺就是佛。
'三乘下'，總結貫通各個乘。因為二乘（聲聞乘和緣覺乘）之人也分證真理。
【English Translation】 English version: 'The depth of realization of the fruit is why we speak of the differences in the stages of sainthood.'
'Obtaining a name' refers to the distinctions. It is because all sages establish their names based on the meaning of realizing the differences in 'wuwei' (non-action, non-contrivance). For example, realizing 'pianxing zhenru' (遍行真如, the true thusness pervading all things) results in the name 'Joyful Ground' (歡喜地, the first stage of a Bodhisattva's practice). Bodhisattvas are equivalent to this, so obtaining a name is a distinction, and this is roughly the same meaning.
'Lunyi etc.' refers to Bodhisattvas who have attained the stages above the first ground (登地). As they realize a portion of 'zhenru' (真如, true thusness), they sever a portion of the afflictive obscurations and the cognitive obscurations, which is a portion of purity. Based on this meaning, a name is established, and the same applies even to the Buddha ground (佛地). 'Fei bie de fa zhe' (非別得法者, not separately obtaining the Dharma) means that obtaining without obtaining is the true obtaining of 'bodhi' (菩提, enlightenment). If it is said that there is obtaining, then there is no obtaining. It should be known that there is nothing substantial under the Bodhi tree. Therefore, the verse says: 'The manifested transformation is not the true Buddha,' and so on.
'Wu qu shuo zhe' (無取說者, those who speak without grasping) concludes by returning to the meaning of non-discrimination in the sutra.
'Juzu qingjing zhe' (具足清凈者, those who are fully pure) refers to the Buddha. It means that all afflictive habits are completely severed, without a trace of dust, purely without any impurities.
'Fen qingjing zhe' (分清凈者, those who are partially pure) refers to Bodhisattvas. They partially sever various obstacles and partially realize 'zhenru' (真如, true thusness). The defilements have not been completely removed, so they are called 'partial'. Therefore, the 'Shurangama Sutra' (《佛頂經》) says: 'Remaining dust still exists in those who are learning, perfect clarity is the Thus Come One,' as explained in detail in the introduction regarding those who are fully pure and enlightened.
'Wu zhu xia' (無著下, below 'without attachment') clarifies the differences between the virtuous and the sages based on the differences in 'wuwei' (無為, non-action).
'Wu fenbie zhe' (無分別者, those without discrimination) is the meaning of 'wuwei' (無為, non-action). Because there is no action, it is called 'wuwei' (無為, non-action). 'Wuwei' (無為, non-action) and 'zhenru' (真如, true thusness) are probably the same Dharma.
'Pusa deng zhe' (菩薩等者, Bodhisattvas, etc.) are those who have discrimination, so they have action.
'Rulai deng zhe' (如來等者, Tathagatas, etc.) are those who have no discrimination, so they have no action.
'Chu wuwei zhe' (初無為者, the initial 'wuwei' (無為, non-action)) refers to Bodhisattvas.
'Zhefu deng zhe' (折伏等者, subduing, etc.) refers to the fact that when contemplating, discriminatory thoughts do not arise, and a portion of correspondence is obtained, so it is said to be manifest.
'Hou wuwei zhe' (后無為者, the later 'wuwei' (無為, non-action)) refers to the Tathagata. The absence of further discrimination is true 'wuwei' (無為, non-action), which is the ultimate meaning. This is from the perspective of the Buddha.
'Fu yun zhe' (復云者, again saying) means that there is nothing above it, so it is called unsurpassed. 'Jue' (覺, enlightenment) is the Buddha.
'San cheng xia' (三乘下, below the Three Vehicles) concludes by connecting all vehicles. It is because those of the Two Vehicles (聲聞乘 and 緣覺乘) also partially realize the truth.
故此通攝也。是知三乘賢聖皆修證無為，所證雖無淺深，能證有其差別。猶如三獸同度一河，能度有差，所度無別。故《大品》云：「欲求聲聞乘，當學般若波羅蜜，欲求緣覺、菩薩、無上佛乘，皆言當學般若波羅蜜。」是故經云：「一切賢聖也。」
校量等者。
問：「本因善吉起疑，所以世尊為斷。斷疑既已，何用校量？」
答：「論云：『法雖不可取不可說，而不空故。』意云：恐有人聞是法不可取說，便欲一向毀廢言教故。此校量顯勝，令其演說受持。故大云於此開立第五不空福德疑。以論文不言斷疑，故此不立也。」
劣福問。經意云：七寶最珍、三千最大，用此佈施福多不多？
俱舍下。明三千世界。
四大洲者，謂東勝身洲，南贍部洲，西牛貨洲，北俱盧洲。
日月者。即一四天下，同一日月之所照臨。蘇迷亦云須彌盧，但梵語楚夏耳。此云妙高山，四寶所成，高八萬由旬。
欲天者。六慾天也。謂四天王天、忉利天、夜摩天、兜率天、化樂天、他化自在天。
梵世者。色界初天也。于中復有三天，謂梵眾天、梵輔天、大梵天。
各一千等者。如上各滿一千，方成一小千界。
此小千等者。又一千個小千界，方成一中千界。
【現代漢語翻譯】 現代漢語譯本 因此，『通攝』就是這個意思。由此可知，聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）的賢聖都修證無為法（asaṃskṛta），他們所證悟的境界雖然沒有深淺之分，但能證悟的能力卻有差別。就像三隻野獸一同渡過一條河流，渡河的能力有差異，但所渡過的河流沒有區別。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『想要追求聲聞乘，應當學習般若波羅蜜（Prajñāpāramitā）；想要追求緣覺乘、菩薩乘、無上佛乘，都說應當學習般若波羅蜜。』因此經文說：『一切賢聖也是如此。』
『校量等』的意思是：
問：本因善吉（Bhūmi-kalyāṇa-mati）產生了疑惑，所以世尊（Śākyamuni）為他斷除疑惑。既然疑惑已經斷除，為什麼還要校量功德呢？
答：論中說：『法雖然不可執取，不可言說，但不是空無所有的。』意思是說：恐怕有人聽到這個法不可執取、不可言說，就想要一味地譭謗廢棄言教。因此，通過這種校量來彰顯般若的殊勝，使人們樂於演說和受持。所以《大云經》（Mahāmegha Sūtra）在這裡開立了第五種不空福德的疑惑。因為論中沒有提到斷除疑惑，所以這裡不設立這種疑惑。
『劣福問』的意思是：經文的意思是說，七寶（sapta ratna）最為珍貴，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）最大，用這些來佈施，福報多不多？
『俱舍下』，說明三千世界。
四大洲（catvāro dvīpāḥ）是指：東勝身洲（Pūrvavideha），南贍部洲（Jambudvīpa），西牛貨洲（Aparagodānīya），北俱盧洲（Uttarakuru）。
『日月』，指一個四天下（caturdvīpaka），共同被一個太陽和月亮所照耀。蘇迷（Sumeru）也叫須彌盧（Sumeru），只是梵語和漢語的差異而已。這裡指妙高山（Sumeru），由四寶所成，高八萬由旬（yojana）。
『欲天』，指六慾天（ṣaṭ kāmadhātu devāḥ）。即四天王天（Cāturmahārājakāyika-deva）、忉利天（Trāyastriṃśa）、夜摩天（Yāmadeva）、兜率天（Tuṣita）、化樂天（Nirmāṇarati）、他化自在天（Paranirmitavaśavartin）。
『梵世』，指初禪天（prathama-dhyāna）。其中又有三天，即梵眾天（Brahma-pāriṣadya）、梵輔天（Brahma-purohita）、大梵天（Mahābrahmā）。
『各一千等』，指像上面那樣各自滿一千個，才構成一個小千世界（sahasra-cūḍika-lokadhātu）。
『此小千等』，又指一千個小千世界，才構成一個中千世界（dvisāhasra-madhyama-lokadhātu）。
【English Translation】 English version Therefore, 'all-embracing' means this. From this, it is known that the virtuous and holy beings of the Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle) all cultivate and realize the unconditioned (asaṃskṛta). Although there are no differences in depth of what they realize, there are differences in their ability to realize. It is like three animals crossing the same river; their ability to cross differs, but the river they cross is the same. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 'If you want to seek the Śrāvakayāna, you should study Prajñāpāramitā (Perfection of Wisdom); if you want to seek the Pratyekabuddhayāna, Bodhisattvayāna, or the unsurpassed Buddha Vehicle, it is said that you should study Prajñāpāramitā.' Therefore, the sutra says: 'All virtuous and holy beings are like this as well.'
'Comparing and measuring, etc.' means:
Question: Bhūmi-kalyāṇa-mati (Good Auspicious Mind) had doubts, so Śākyamuni (the World-Honored One) dispelled them for him. Now that the doubts have been dispelled, why is it necessary to compare and measure merit?
Answer: The treatise says: 'Although the Dharma cannot be grasped or spoken, it is not empty.' The meaning is: It is feared that someone might hear that this Dharma cannot be grasped or spoken and then want to slander and abandon the teachings altogether. Therefore, this comparison and measurement reveals the superiority of Prajñā, encouraging people to expound and uphold it. Therefore, the Mahāmegha Sūtra (Great Cloud Sutra) establishes the fifth doubt about non-empty merit here. Because the treatise does not mention dispelling doubts, this doubt is not established here.
The 'question about inferior merit' means: The sutra's intention is to ask whether giving with the seven treasures (sapta ratna), which are the most precious, and the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), which is the largest, generates much merit.
'Below in the Abhidharmakośa', explains the three-thousand world system.
The four continents (catvāro dvīpāḥ) are: Pūrvavideha (East Videha Continent), Jambudvīpa (South Jambudvipa Continent), Aparagodānīya (West Godānīya Continent), and Uttarakuru (North Kuru Continent).
'Sun and moon' refers to one caturdvīpaka (four-continent world), which is illuminated by the same sun and moon. Sumeru is also called Sumēru, but these are just differences between Sanskrit and Chinese. Here, it refers to Mount Sumeru (Sumeru), which is made of four treasures and is 80,000 yojanas (yojana) high.
'Desire heavens' refers to the six desire heavens (ṣaṭ kāmadhātu devāḥ). Namely, Cāturmahārājakāyika-deva (Heaven of the Four Great Kings), Trāyastriṃśa (Heaven of the Thirty-three), Yāmadeva (Yama Heaven), Tuṣita (Tuṣita Heaven), Nirmāṇarati (Heaven of Enjoying Transformation), and Paranirmitavaśavartin (Heaven of Controlling the Transformations of Others).
'Brahma world' refers to the first dhyāna heaven (prathama-dhyāna). Within it, there are three heavens: Brahma-pāriṣadya (Brahma Assembly Heaven), Brahma-purohita (Brahma Retinue Heaven), and Mahābrahmā (Great Brahma Heaven).
'Each one thousand, etc.' means that when each of the above is filled with one thousand, it forms a sahasra-cūḍika-lokadhātu (small thousand world system).
'This small thousand, etc.' means that one thousand small thousand world systems form a dvisāhasra-madhyama-lokadhātu (medium thousand world system).
此千等者。又以一千個中千界，方成一大千界。
皆同等者。謂四禪已上三災不及，故不說成之與壞。三禪已下統維三災，故云同一成壞。就中從初禪已下同火災，二禪已下同水災，三禪已下同風災。七寶等可知。
福多酬。經答文可見。徴云：以何義故說多？釋意云：不約勝義空故說多，是約世諦有故說多。
勝義空者。此門是絕相無為，不可言福與不福。福既不有，無以言多。
世俗有者。此門是有相有為，可以言福，以有福故兼可言多。
判經福。經意可知。然四句尚爾，況全部耶。
疏二。一、正釋經文
偈釋持說，因明勝之所以。望后經文，有似太疾。以偈文連環，不可分故悉之。
受持及說者，標二法門。
不空等者。謂持說此經不同寶施，空得福德更得何物？次文是也。
福不趣菩提者。謂寶施雖多，但成世間有漏之福，終不能成無上菩提。
二能趣菩提者。謂持說此經斷除煩惱，煩惱盡處即是菩提故。
四句下。二、別示句相
詮義等者。謂以一句詮一義，一義為一句，四義方成一偈，一異有空常無常等，皆各有四句。然今經四句人說不同。有說：取無我、無人、無眾生、無壽者為四句。有說：取若以色見我
【現代漢語翻譯】 現代漢語譯本 此千等者。又以一千個中千世界，方才構成一個大千世界。
皆同等者。指的是四禪天以上不受三災的影響，所以不說其成住與毀壞。三禪天以下統統經歷三災，所以說同一成住毀壞。其中，從初禪天以下共同經歷火災，二禪天以下共同經歷水災，三禪天以下共同經歷風災。七寶等含義可以自行理解。
福多酬。經文的回答部分可見。提問說：'以什麼意義來說明福德更多呢？'解釋的意思是：不從勝義空的角度來說福德多，而是從世俗諦存在的角度來說福德多。
勝義空者。這個法門是斷絕一切表相，是無為法，不可說福與不福。福既然不存在，就無從談論多少。
世俗有者。這個法門是有表相的有為法，可以談論福，因為有福的緣故，也可以說福德多。
判經福。經文的意思可以理解。然而僅僅是四句偈尚且如此，更何況是全部經文呢。
疏二。一、正式解釋經文
用偈頌解釋受持和宣說的功德，說明其殊勝的原因。對照後面的經文，似乎過於快速。因為偈頌是連環相扣的，不可分割，所以全部引用。
受持及說者，標明兩種法門。
不空等者。意思是受持和宣說此經不同於用七寶佈施，七寶佈施完了就空無所得，還能得到什麼呢？下文就是解釋。
福不趣菩提者。意思是說，用七寶佈施雖然很多，但只能成就世間的有漏之福，最終不能成就無上菩提。
二能趣菩提者。意思是說，受持和宣說此經能夠斷除煩惱，煩惱斷盡之處就是菩提。
四句下。二、分別顯示四句偈的相狀
詮義等者。意思是說，用一句來詮釋一個義理，一個義理用一句來表達，四個義理才能構成一個偈頌，一與異、有與空、常與無常等等，都各有四句。然而現在這部經中的四句偈，不同的人有不同的說法。有人說：取無我、無人、無眾生、無壽者為四句。有人說：取'若以色見我'...
【English Translation】 English version This 'thousandfold' means that a 'great thousandfold world' is formed by a thousand 'middle thousandfold worlds'.
'All are equal' refers to the fact that the three calamities do not reach the Fourth Dhyana heavens and above, so there is no discussion of their formation, abiding, and destruction. The heavens below the Third Dhyana are all subject to the three calamities, hence the statement that they share the same formation, abiding, and destruction. Among them, from the First Dhyana downwards, they share the fire calamity; from the Second Dhyana downwards, they share the water calamity; and from the Third Dhyana downwards, they share the wind calamity. The meaning of 'seven treasures' and other terms can be understood on your own.
'The reward is greater'. This can be seen in the answer within the sutra text. The question is: 'In what sense is it said that the merit is greater?' The explanation is: It is not said to be greater from the perspective of ultimate emptiness (Sunyata), but it is said to be greater from the perspective of conventional truth (Samvriti).
'Ultimate emptiness' refers to the fact that this Dharma gate is one of absolute non-duality and unconditionedness (Asamskrta), so it cannot be said to be meritorious or non-meritorious. Since merit does not exist, there is no way to talk about how much of it there is.
'Conventional existence' refers to the fact that this Dharma gate is one of conditioned existence (Samskrta) with characteristics, so merit can be discussed. Because there is merit, it can also be said that the merit is great.
'Judging the merit of the sutra'. The meaning of the sutra can be understood. However, if even a four-line verse is like this, how much more so is the entire sutra?
Commentary 2. 1. Formal explanation of the sutra text
Using verses to explain the merit of upholding and reciting, explaining the reason for its superiority. Compared to the later sutra text, it seems too fast. Because the verses are interlinked and cannot be separated, they are all quoted.
'Upholding and reciting' marks the two Dharma gates.
'Not empty, etc.' means that upholding and reciting this sutra is different from giving treasures. If you give treasures, you end up with nothing, so what else can you get? The following text explains this.
'Merit does not lead to Bodhi' means that although giving treasures may be a lot, it only creates worldly, defiled merit, and ultimately cannot achieve unsurpassed Bodhi (Enlightenment).
'Two can lead to Bodhi' means that upholding and reciting this sutra can cut off afflictions (Kleshas), and where afflictions are exhausted, that is Bodhi.
'Four lines below'. 2. Separate display of the characteristics of the four-line verse
'Explaining the meaning, etc.' means that one line is used to explain one meaning, and one meaning is expressed by one line. Four meanings are needed to form a verse. Difference and sameness, existence and emptiness, permanence and impermanence, etc., each have four lines. However, different people have different interpretations of the four-line verse in this sutra. Some say: Take 'no self (Anatta), no person (Pudgala), no sentient being (Sattva), no life span (Jiva)' as the four lines. Some say: Take 'If one sees me by form'...
等為四句。有說：一切有為法等為四句。有說：但於一經之中隨取四句經文，便為四句。有說：始從如是終至奉行，方成四句。然上諸說皆非正義。
如凡下。明正義。斯則約有無等為四句也。謂第一是有句，第二是無句，第三是亦有亦無句，第四是非有非無句，文義兼備，故云最妙。以此四義能通實相，即是四門。
然但下。通妨。先問：且一二二句皆是四言，第三一句獨成六字，文既增減云何成偈？故此釋也。
持說等者。以此四義是萬法之門，若了四義即通萬法，萬法既通豈有菩提而不證哉？
文或等者。但論其義，義不在文，義必周圓，文從增減。
義若等者。謂闕之成謗、具之成門。成謗者，謂闕無成增益謗，闕有成損減謗，闕非有非無成相違謗，闕亦有亦無成戲論謗。以有則定有、無則定無，餘二例之，故成四謗。何以故？法不如是故，不如法見故。斯則般若波羅蜜猶如大火聚，四面不可取也。
具四句者。謂義無所闕故，有不定有，是即無之有；無不定無，是即有之無。余亦例之。隨於一句之中，圓見四句之義，不墮增減等謗，故成門也。何以故？法如是故，如法見故。斯則般若波羅蜜猶如清涼池，四面皆得入。但以人依於法，法異人乖，茍法義之所全，豈菩提
【現代漢語翻譯】 現代漢語譯本： 有人說，『等為四句』是指四種不同的句子。有人說，『一切有為法等為四句』是指包含一切有為法的四種句子。有人說，只要在一本經書中隨意選取四句經文，就可以稱為『四句』。有人說，必須從『如是』開始到『奉行』結束，才能構成『四句』。然而，以上這些說法都不是正確的含義。
『如凡下』，說明了真正的含義。這實際上是根據有和無等概念來劃分的四句。第一句是『有』句，第二句是『無』句，第三句是『亦有亦無』句，第四句是『非有非無』句。這四句文義兼備，所以說是最精妙的。通過這四種含義可以通達實相，也就是四門。
『然但下』，是爲了消除疑問。首先提問：第一句和第二句都是四個字，為什麼第三句卻獨獨是六個字？既然文字有增減，怎麼能構成偈頌呢？所以這裡進行了解釋。
『持說等者』，是因為這四種含義是通往萬法的門徑。如果理解了這四種含義，就能通達萬法。既然通達了萬法，怎麼會不能證得菩提呢？
『文或等者』，只是討論其中的含義，含義不在於文字。含義必須是周全圓滿的，文字可以根據需要增減。
『義若等者』，是指缺失了四句的任何一句都會構成誹謗，具備了四句才能成為通往真理的門徑。構成誹謗是指，缺失『無』會構成增益謗，缺失『有』會構成損減謗，缺失『非有非無』會構成相違謗，缺失『亦有亦無』會構成戲論謗。因為『有』就一定是『有』，『無』就一定是『無』，其餘兩句可以以此類推，所以會構成四種誹謗。為什麼呢？因為法的實相不是這樣的，因為見解不如法。所以般若波羅蜜（Prajna Paramita，智慧到彼岸）就像一大堆火焰，四面都不可觸碰。
具備四句是指，含義沒有缺失。『有』不是絕對的『有』，這就是『無』中的『有』；『無』不是絕對的『無』，這就是『有』中的『無』。其餘兩句也可以以此類推。在任何一句之中，都能圓滿地看到四句的含義，不落入增減等誹謗，所以才能成為通往真理的門徑。為什麼呢？因為法的實相就是這樣的，因為見解如法。所以般若波羅蜜（Prajna Paramita，智慧到彼岸）就像清涼的池塘，四面都可以進入。只是因為人們執著於法，法與人產生隔閡。如果能保全法的含義，怎麼會不能證得菩提（Bodhi，覺悟）呢？
【English Translation】 English version: Some say that '等為四句' (deng wei si ju, 'etc. are the four phrases') refers to four different types of sentences. Some say that '一切有為法等為四句' (yi qie you wei fa deng wei si ju, 'all conditioned dharmas, etc. are the four phrases') refers to four phrases that encompass all conditioned dharmas. Some say that simply selecting any four lines of scripture from a sutra constitutes '四句' (si ju, four phrases). Some say that only starting from '如是' (ru shi, thus have I heard) and ending with '奉行' (feng xing, to uphold and practice) can form '四句' (si ju, four phrases). However, all the above statements are not the correct meaning.
'如凡下' (ru fan xia, as ordinary below) clarifies the true meaning. This is actually dividing the four phrases based on concepts such as existence and non-existence. The first phrase is the 'existence' phrase, the second is the 'non-existence' phrase, the third is the 'both existence and non-existence' phrase, and the fourth is the 'neither existence nor non-existence' phrase. These four phrases encompass both literal and profound meanings, so they are said to be the most exquisite. Through these four meanings, one can penetrate the true reality, which are the four gates.
'然但下' (ran dan xia, however, only below) is to dispel doubts. First, the question is: the first and second phrases are both four characters, why is the third phrase uniquely six characters? Since the text has additions and subtractions, how can it form a verse? Therefore, this is the explanation.
'持說等者' (chi shuo deng zhe, those who hold and speak, etc.) is because these four meanings are the gateways to all dharmas. If one understands these four meanings, one can penetrate all dharmas. Since one has penetrated all dharmas, how can one not attain Bodhi (Bodhi, enlightenment)?
'文或等者' (wen huo deng zhe, the text perhaps, etc.) only discusses the meaning within them, the meaning is not in the words. The meaning must be comprehensive and complete, the text can be added or subtracted as needed.
'義若等者' (yi ruo deng zhe, if the meaning, etc.) refers to the fact that missing any of the four phrases constitutes slander, and possessing all four phrases becomes the gateway to truth. Constituting slander means that missing 'non-existence' constitutes an additive slander, missing 'existence' constitutes a subtractive slander, missing 'neither existence nor non-existence' constitutes a contradictory slander, and missing 'both existence and non-existence' constitutes a frivolous slander. Because 'existence' must be 'existence', 'non-existence' must be 'non-existence', and the other two phrases can be inferred by analogy, so it constitutes four slanders. Why? Because the true nature of the Dharma is not like that, because the view is not in accordance with the Dharma. Therefore, Prajna Paramita (Prajna Paramita, perfection of wisdom) is like a large pile of fire, which cannot be touched from any side.
Possessing the four phrases means that the meaning is not missing. 'Existence' is not absolute 'existence', this is 'existence' within 'non-existence'; 'non-existence' is not absolute 'non-existence', this is 'non-existence' within 'existence'. The other two phrases can also be inferred by analogy. Within any one phrase, one can fully see the meaning of the four phrases, without falling into additive or subtractive slanders, so it can become the gateway to truth. Why? Because the true nature of the Dharma is like this, because the view is in accordance with the Dharma. Therefore, Prajna Paramita (Prajna Paramita, perfection of wisdom) is like a cool and clear pond, which can be entered from all sides. It is only because people cling to the Dharma that the Dharma and people become separated. If one can preserve the meaning of the Dharma, how can one not attain Bodhi (Bodhi, enlightenment)?
而不證矣。故言受持此經勝於施福。
正釋。經徴意云：以何義故持說此經？勝於寶施，釋意可知。
諸佛菩提法者。揀非余乘菩提法也。然余菩提非此不出，但舉勝者而以例之。
此二者。持說也。
了因者，以法身是本真之理，不生不滅，但以煩惱覆之則隱，智慧了之則顯，持說此法妙慧自彰，觀破煩惱法身現矣。
生因者，報化之身本來無有，萬行所致故名為生。故彌勒頌云：「于實爲了因，亦為餘生因。」為經云：一切諸佛菩提法，皆從此經處。
轉釋。經所言佛法者，約世諦故有。即非佛法者，約第一義。即無第一等者，謂俗諦相中有迷悟、染凈、凡聖之異，故說佛法從經而出。真諦之理離於迷悟、染凈、凡聖之相，故不可說，出佛法之義也。故《圓覺》云：「一切如來圓覺妙心，本無菩提及與涅槃，亦無成佛及不成佛，無妄輪迴及非輪迴。」然則本論異此，不能煩述。
第四疏初標章
向說下。指疑起處。此從第三中來。
不可取說者。以前文云：「如來所說法，皆不可取不可說。」
云何下。結成疑也。前云：「一切賢聖通於三乘故」，疑聲聞得果是取。如初果人證自初果，亦自說言已證初果等。
入流果。經問意云：于汝意中
【現代漢語翻譯】 現代漢語譯本 而不證得。所以說受持此經勝過佈施的福德。
正面的解釋。經文提問的含義是：根據什麼道理，受持和宣說此經，勝過用珍寶佈施？解釋的含義是可以理解的。
諸佛菩提法（諸佛覺悟的法）者。是爲了區別于其他乘的菩提法。然而其他菩提並非不從此而出，只是舉出殊勝的例子來類比。
此二者。指的是受持和宣說。
了因（證悟的原因）者，因為法身是本真之理，不生不滅，只是被煩惱覆蓋就隱藏，用智慧照亮就顯現，受持宣說此法，微妙的智慧自然彰顯，觀照破除煩惱，法身就顯現了。
生因（產生的原因）者，報身和化身本來沒有，是萬行所導致的，所以稱為生。所以彌勒的頌說：『對於實相是爲了因，也為其餘的生因。』因為經文說：一切諸佛菩提法，都從此經而出。
轉釋。經文所說的佛法，是按照世俗諦而說的。即非佛法，是按照第一義諦而說的。即沒有第一等，是說在世俗諦的現象中，有迷惑和覺悟、染污和清凈、凡人和聖人的不同，所以說佛法是從經中產生的。真諦的道理，遠離迷惑和覺悟、染污和清凈、凡人和聖人的現象，所以不可說，是說佛法產生的意義。《圓覺經》說：『一切如來圓覺妙心，本來沒有菩提和涅槃，也沒有成佛和不成佛，沒有虛妄的輪迴和非輪迴。』然而本論與此不同，不能詳細敘述。
第四疏初標章
向說下。指明疑惑產生的地方。這是從第三品中來的。
不可取說者。因為前面的經文說：『如來所說的法，都是不可執取不可言說的。』
云何下。總結形成疑問。前面說：『一切賢聖通達於三乘』，疑惑聲聞得果是執取。例如初果人證得自己的初果，也自己說已經證得初果等。
入流果（須陀洹果）。經文提問的意思是：在你看來
【English Translation】 English version and not attain it. Therefore, it is said that upholding and reciting this sutra is superior to the merit of giving.
Direct explanation. The meaning of the sutra's question is: For what reason is upholding and expounding this sutra superior to giving treasures? The meaning of the explanation can be understood.
The Buddhas' Bodhi Dharma (the Dharma of the Buddhas' enlightenment). This is to distinguish it from the Bodhi Dharma of other vehicles. However, other Bodhi are not excluded from arising from this, but it cites superior examples for analogy.
These two. Refer to upholding and expounding.
The 'Liao Yin' (cause of understanding) means that the Dharmakaya (Dharma body) is the principle of original truth, neither arising nor ceasing. It is hidden when covered by afflictions, and revealed when illuminated by wisdom. Upholding and expounding this Dharma, subtle wisdom naturally manifests, and contemplating and breaking through afflictions, the Dharmakaya appears.
The 'Sheng Yin' (cause of arising) means that the Reward Body and Transformation Body originally do not exist, but are caused by myriad practices, hence they are called arising. Therefore, Maitreya's verse says: 'For reality, it is the cause of understanding, and also the cause of other arising.' Because the sutra says: All Buddhas' Bodhi Dharma arise from this sutra.
Further explanation. The Buddha Dharma mentioned in the sutra is spoken of according to conventional truth (Samvriti-satya). 'Not Buddha Dharma' is spoken of according to the ultimate truth (Paramartha-satya). 'Without the first, etc.' means that in the phenomena of conventional truth, there are differences of delusion and enlightenment, defilement and purity, ordinary beings and sages. Therefore, it is said that the Buddha Dharma arises from the sutra. The principle of ultimate truth is apart from the phenomena of delusion and enlightenment, defilement and purity, ordinary beings and sages, so it cannot be spoken of, which is the meaning of the Buddha Dharma arising. Therefore, the Yuanjue Sutra says: 'The perfectly enlightened wonderful mind of all Tathagatas originally has no Bodhi and Nirvana, nor becoming a Buddha and not becoming a Buddha, no false Samsara and non-Samsara.' However, this treatise differs from this, and cannot be elaborated.
The fourth commentary initially marks the chapter
'Towards saying below.' Indicates the place where doubt arises. This comes from the third chapter.
'Cannot be grasped and spoken of.' Because the previous text says: 'The Dharma spoken by the Tathagata cannot be grasped or spoken of.'
'How below.' Concludes and forms the doubt. The previous text says: 'All sages are versed in the Three Vehicles,' doubting that the attainment of the fruit by Sravakas is grasping. For example, a person who attains the first fruit (Srotapanna) testifies to their own first fruit, and also says that they have attained the first fruit, etc.
Entering the stream fruit (Srotapanna). The meaning of the sutra's question is: In your opinion
如何？汝謂須陀洹人作念云得須陀洹果不？答言：不也。徴意云：若如是者，以何義故得名須陀洹？釋意云：但約不入色等境界，即名須陀洹。
疏三。初、正釋經文
入流者，四果名為聖人。經從凡夫創入聖類，故流類也。預，廁也。
只由下。釋得名所以。
入者。取著義。若取六塵即滯凡流，不取六塵名入聖流。是知功過在人，不在六塵境界。據此則何有別法而為所入耶？
論云下。引證上義。
不取一法者，不唯六塵也。
名逆流者。逆凡流也。謂若取六塵即入凡流逆聖流，既不取著即入聖流逆凡流也。
乃至下。例明余果。初果尚爾，況余果耶？
然非下。二、商教果證
或問：「既皆不取，應亦不證。」故此釋也。
但于下。轉釋。意明但無取心，非謂不證。
若起下。反明。凡夫著我，既由起心，聖人無我，必不起也。
故知下。三、結斷疑情
空生本謂證果是取故生疑，今明無取方成證義，永異所疑也。若準斷疑，斯文已畢，以四果是小乘賢聖修證行位，是故經中具而明也。然此四果復有四向，謂向于果故，即須陀洹向等。於四果之中，初為見道，次二修道，后一無學道。且初修行得入見道，謂十六心斷三
【現代漢語翻譯】 現代漢語譯本： 如何？你認為須陀洹（Sotapanna，入流果）之人會作念想說自己得到了須陀洹果嗎？回答說：不會的。提問者的意思是：如果像你說的這樣，那麼憑藉什麼意義而得名須陀洹呢？解釋的意思是：僅僅因為不執著於色等境界，就可稱為須陀洹。
疏三。初、正釋經文
『入流』，四果（Sotapanna，Sakadagami，Anagami，Arahat）之人都被稱為聖人。經文是從凡夫開始進入聖人的行列，所以說是『流類』。『預』，是參與、加入的意思。
『只由下』。解釋得名的原因。
『入者』。是取著的意思。如果執取六塵（色、聲、香、味、觸、法）就會停留在凡夫的行列，不執取六塵就名為進入聖人的行列。由此可知，功過在於人，不在於六塵境界。根據這個道理，那麼哪裡還有另外的法可以作為進入的憑藉呢？
『論云下』。引用論典來證明上面的意思。
『不取一法者』，不僅僅是不執取六塵。
『名逆流者』。是逆著凡夫的流向。意思是說，如果執取六塵就進入凡夫的流向，逆著聖人的流向；既然不執取，就進入聖人的流向，逆著凡夫的流向。
『乃至下』。舉例說明其餘的果位。初果尚且如此，更何況其餘的果位呢？
『然非下』。二、商討教義，果位的證得。
有人問：『既然都不執取，那麼也應該不能證得果位。』所以這裡進行解釋。
『但于下』。進一步解釋。意思是說明只是沒有執取的心，並非說不能證得果位。
『若起下』。反過來闡明。凡夫執著於我，是因為生起了妄心；聖人沒有我執，必定不會生起妄心。
『故知下』。三、總結，斷除疑惑。
空生（Subhuti，須菩提）本來認為證得果位是執取，所以產生疑惑，現在說明沒有執取才能成就證得的意義，永遠不同於所疑惑的。如果按照斷除疑惑的標準，這段經文已經結束了，因為四果是小乘賢聖修證的行位，所以經文中詳細地說明。然而這四果又有四向，就是趨向于果位，即須陀洹向等。在四果之中，初果是見道位，第二果和第三果是修道位，第四果是無學道位。而且最初修行得以進入見道位，就是十六心斷三結（身見，戒禁取見，疑）。
【English Translation】 English version: How? Do you think a Sotapanna (stream-enterer) would have the thought that they have attained the fruit of Sotapanna? The answer is: No. The questioner's intention is: If it is as you say, then by what meaning is one called a Sotapanna? The explanation is: Simply by not being attached to the realms of form, etc., one is called a Sotapanna.
Commentary 3. First, a direct explanation of the sutra text.
'Entering the stream' refers to the four fruits (Sotapanna, Sakadagami, Anagami, Arahat), and those who attain them are called sages. The sutra begins with ordinary people entering the ranks of sages, hence 'stream-enterer'. 'Pre' means to participate or join.
'Only by below'. Explains the reason for the name.
'Entering' means attachment. If one is attached to the six dusts (form, sound, smell, taste, touch, dharma), one remains in the stream of ordinary beings; not being attached to the six dusts is called entering the stream of sages. From this, it can be known that merit and demerit lie in the person, not in the realms of the six dusts. According to this principle, then what other dharma is there to rely on for entering?
'Treatise says below'. Quotes treatises to prove the above meaning.
'Not grasping at a single dharma' means not only not being attached to the six dusts.
'Called against the stream' means against the stream of ordinary beings. It means that if one is attached to the six dusts, one enters the stream of ordinary beings, going against the stream of sages; since one is not attached, one enters the stream of sages, going against the stream of ordinary beings.
'Even to below'. Illustrates the remaining fruits. If the first fruit is like this, how much more so are the remaining fruits?
'However, not below'. Second, discussing the teachings and the attainment of the fruits.
Someone asks: 'Since one does not grasp at anything, then one should not be able to attain the fruits.' Therefore, this is an explanation.
'But at below'. Further explanation. It means to clarify that it is only the absence of an attached mind, not that one cannot attain the fruits.
'If rise below'. Explains from the opposite perspective. Ordinary people are attached to the self because they give rise to deluded thoughts; sages have no attachment to the self and certainly do not give rise to deluded thoughts.
'Therefore know below'. Third, concluding and resolving doubts.
Subhuti (Subhuti) originally thought that attaining the fruits was grasping, so he had doubts. Now it is explained that not grasping is what accomplishes the meaning of attainment, which is forever different from what was doubted. If according to the standard of resolving doubts, this passage is already finished, because the four fruits are the practices and positions of attainment of the Hearers and Sages of the Small Vehicle, so the sutra explains them in detail. However, these four fruits also have four paths, which are directed towards the fruits, such as the path of Sotapanna, etc. Among the four fruits, the first fruit is the path of seeing, the second and third fruits are the path of cultivation, and the fourth fruit is the path of no more learning. Moreover, the initial practice allows one to enter the path of seeing, which is the sixteen minds severing the three fetters (self-view, attachment to rites and rituals, doubt).
界。
四諦下。八十八使分別粗惑，得初果證。謂三界各有四諦，每諦下各有煩惱，即貪、瞋、癡、慢、疑、身見、邊見、邪見、見取、戒禁取。四諦之下或具或闕，故成八十八使。《雜心論》云：「苦下具一切，集滅除三見，道除於二見，上界不行恚。」謂：初句即欲界苦諦下全具十使。次句即集滅二諦下各除三見，即身、邊二見及戒禁取。所以除此三者，緣身是苦本，觀苦已斷身見、邊見，依身而起故亦隨亡。無戒禁取者，以集諦不計非道為道，滅諦又非修位，是故皆無戒禁取。道當修位卻或有之，故不除矣，故云道除於二見，不除戒禁也。由是苦下具十，集滅二諦下各七，通前即二十四，道諦下八，合三十二。后句云上界不行恚，即於二四諦下各除一瞋，每界各有二十八，共成五十六，兼下欲界三十二，即都合為八十八也。云何十六心？謂欲界四諦下，各一忍一智以成八心，又合上二界為一四諦，類下欲界，觀斷亦各一忍一智，以成八心，二八即為十六心也。忍即無間道，是正斷惑時。智即解脫道，是斷了時。所謂苦法智忍、苦法智，苦類智忍、苦類智，乃至道法智忍、道法智，道類智忍、道類智，斷至十五心道類智忍名初果向，至第十六心道類智時，名證初果。入于見道為須陀洹，分別粗惑一時頓斷，
【現代漢語翻譯】 界（Jiè）：指三界，即欲界、色界、無色界。
四諦（Sìdì）下。八十八使分別粗惑，得初果證。謂三界各有四諦，每諦下各有煩惱，即貪（Tān）、瞋（Chēn）、癡（Chī）、慢（Màn）、疑（Yí）、身見（Shēnjiàn）、邊見（Biānjiàn）、邪見（Xiéjiàn）、見取（Jiànqǔ）、戒禁取（Jièjìnqǔ）。四諦之下或具或闕，故成八十八使。《雜心論》云：『苦下具一切，集滅除三見，道除於二見，上界不行恚。』謂：初句即欲界苦諦下全具十使。次句即集滅二諦下各除三見，即身、邊二見及戒禁取。所以除此三者，緣身是苦本，觀苦已斷身見、邊見，依身而起故亦隨亡。無戒禁取者，以集諦不計非道為道，滅諦又非修位，是故皆無戒禁取。道當修位卻或有之，故不除矣，故云道除於二見，不除戒禁也。由是苦下具十，集滅二諦下各七，通前即二十四，道諦下八，合三十二。后句云上界不行恚，即於二四諦下各除一瞋，每界各有二十八，共成五十六，兼下欲界三十二，即都合為八十八也。
云何十六心？謂欲界四諦下，各一忍（Rěn）一智（Zhì）以成八心，又合上二界為一四諦，類下欲界，觀斷亦各一忍一智，以成八心，二八即為十六心也。忍即無間道（Wújiàndào），是正斷惑時。智即解脫道（Jiětuōdào），是斷了時。所謂苦法智忍（Kǔfǎzhìrěn）、苦法智（Kǔfǎzhì），苦類智忍（Kǔlèizhìrěn）、苦類智（Kǔlèizhì），乃至道法智忍（Dàofǎzhìrěn）、道法智（Dàofǎzhì），道類智忍（Dàolèizhìrěn）、道類智（Dàolèizhì），斷至十五心道類智忍名初果向（Chūguǒxiàng），至第十六心道類智時，名證初果（Zhèngchūguǒ）。入于見道（Jiàndào）為須陀洹（Xūtuóhuán），分別粗惑一時頓斷。
【English Translation】 Realm.
Under the Four Noble Truths (Sìdì), the eighty-eight bonds (Bāshíbā shǐ) distinguish coarse delusions, attaining the fruit of the first stage of enlightenment. It is said that each of the three realms (desire realm, form realm, formless realm) has its own Four Noble Truths, and under each truth there are afflictions, namely greed (Tān), hatred (Chēn), delusion (Chī), pride (Màn), doubt (Yí), self-view (Shēnjiàn), extreme view (Biānjiàn), wrong view (Xiéjiàn), view of holding (Jiànqǔ), and adherence to precepts (Jièjìnqǔ). The Four Noble Truths may be complete or incomplete, thus forming the eighty-eight bonds. The Abhidharmasamuccaya says: 'Under suffering, all are present; under origination and cessation, three views are removed; under the path, two views are removed; in the upper realms, hatred does not arise.' That is to say, the first sentence means that the truth of suffering in the desire realm fully possesses all ten bonds. The next sentence means that under the truths of origination and cessation, three views are removed, namely self-view, extreme view, and adherence to precepts. The reason for removing these three is that the body is the root of suffering. By contemplating suffering, self-view and extreme view are already severed, and because they arise from the body, they also perish accordingly. There is no adherence to precepts because the truth of origination does not consider non-paths as paths, and the truth of cessation is not a stage of cultivation, so there is no adherence to precepts. The path, being a stage of cultivation, may have it, so it is not removed. Therefore, it is said that the path removes two views but does not remove adherence to precepts. Thus, under suffering, all ten are present; under the truths of origination and cessation, seven are present; combined, that is twenty-four; under the truth of the path, eight are present, totaling thirty-two. The last sentence says that hatred does not arise in the upper realms, which means that one hatred is removed under the two Four Noble Truths. Each realm has twenty-eight, totaling fifty-six, plus the thirty-two of the lower desire realm, which totals eighty-eight.
What are the sixteen minds? It is said that under the Four Noble Truths of the desire realm, each has one forbearance (Rěn) and one wisdom (Zhì), forming eight minds. Also, the upper two realms are combined into one Four Noble Truth, similar to the lower desire realm. Contemplating and severing also has one forbearance and one wisdom each, forming eight minds. Two eights are sixteen minds. Forbearance is the immediate path (Wújiàndào), which is the time of directly severing delusions. Wisdom is the liberation path (Jiětuōdào), which is the time of severing completely. These are called forbearance of the knowledge of the dharma of suffering (Kǔfǎzhìrěn), knowledge of the dharma of suffering (Kǔfǎzhì), forbearance of the knowledge of the analogy of suffering (Kǔlèizhìrěn), knowledge of the analogy of suffering (Kǔlèizhì), and so on, up to forbearance of the knowledge of the dharma of the path (Dàofǎzhìrěn), knowledge of the dharma of the path (Dàofǎzhì), forbearance of the knowledge of the analogy of the path (Dàolèizhìrěn), knowledge of the analogy of the path (Dàolèizhì). Severing up to the fifteenth mind, the forbearance of the knowledge of the analogy of the path, is called the approach to the first fruit (Chūguǒxiàng). At the time of the sixteenth mind, the knowledge of the analogy of the path, it is called attaining the first fruit (Zhèngchūguǒ). Entering the path of seeing (Jiàndào) is becoming a Stream-enterer (Sotāpanna) (Xūtuóhuán), distinguishing and severing coarse delusions all at once.
猶如劈竹三節並開，即以見諦八智為初果體。初果行相略明如是，余之三果佇見次文。
一來果。經問答及徴意，皆同上釋。意明斯陀含者，但於人間天上一度往來，雖復往來實無往來之者，只約此義名斯陀含。
斷惑者，謂欲界修惑有四，即貪、瞋、癡、慢。此是俱生細惑，任運起者障于修道。以難斷故分為九品，所謂上上乃至下下。此九品惑，二三果人斷之，斷至五品名二果向，斷六品盡名第二果。故《俱舍》云：「斷至五二向，斷六一來果。」
一往等者。以九品修惑，能潤欲界七生。謂上上品潤兩生，次三各一生，次二品共一生，下三品共一生。今斷六品已損六生，猶殘下三品潤欲界一生，是故一往天上，更須一來人間受生，斷余惑也。
便得等者。
問：「據此次第，合是第三，云何僣言便得羅漢？」
答：「所言便得羅漢等者，非謂逾越不證第三，但約欲界惑盡往而不來，望一去說，故云便得等也。若改便得為直至，何也？餘下三品一生斷盡，便往羅漢，即不須前來和會也。」
故名下。結成第二果。即以見道八品無為，及修道六品無為，為此果體。
無我等者。由無我故不計去來，非謂不去不來，但不計去來之者。其猶魯船匠士刻木為人，雖復驅使
【現代漢語翻譯】 現代漢語譯本： 正如劈竹子一樣，三節同時裂開，證得見諦八智就成爲了初果的本體。初果的修行狀態大致如上所述，其餘三果的詳細情況將在後面的文章中闡述。 一來果。經文的問答和提問的意圖，都和前面解釋的一樣。說明斯陀含（Sotapanna，梵文，意為『入流者』）的含義，只是在人間和天上往返一次，雖然有往返，但實際上並沒有真正的往返，只是根據這個意義稱為斯陀含。 斷惑方面，指的是欲界的修惑有四種，即貪、瞋、癡、慢。這些是與生俱來的細微煩惱，自然而然地產生，障礙修行。因為難以斷除，所以分為九品，即上上到下下。這九品煩惱，由二果和三果的人斷除，斷到五品稱為二果向，斷盡六品稱為第二果。所以《俱舍論》（Abhidharmakośa，梵文，佛教論書）中說：『斷到五品是二果向，斷六品是一來果。』 『一往』等的意思是，用九品修惑，能夠滋潤欲界的七次生命。即上上品滋潤兩次生命，其次三品各滋潤一次生命，再次兩品共同滋潤一次生命，下三品共同滋潤一次生命。現在斷除了六品，已經減少了六次生命，還剩下下三品滋潤欲界的一次生命，所以要往生天上一次，還需要再來人間受生，斷除剩餘的煩惱。 『便得』等的意思是： 問：『按照這個次第，應該是第三果，為什麼敢說『便得羅漢』？』 答：『所說的『便得羅漢』等，不是說超越而不證第三果，只是就欲界煩惱斷盡，往而不來的角度來說，所以說『便得』等。如果將『便得』改為『直至』，怎麼樣呢？剩餘的下三品一生斷盡，便往羅漢果，就不需要再來和會了。』 『故名』下，總結了第二果。即以見道的八品無為，以及修道的六品無為，作為這個果的本體。 『無我』等的意思是，因為無我，所以不計較去來，不是說不去不來，只是不計較去來的人。這就好像魯國的船匠刻木頭做人，即使驅使
【English Translation】 English version: Just as splitting bamboo with three sections opening simultaneously, attaining the eight wisdoms of insight becomes the essence of the first fruit (Sotapanna). The practice of the first fruit is briefly explained as such, and the details of the remaining three fruits will be elaborated in the following text. The Once-Returner Fruit (Sakadagami). The questions and answers, as well as the intention of the inquiries in the scriptures, are explained in the same way as above. Explaining the meaning of Sakadagami (Sotapanna, Sanskrit, meaning 'one who has entered the stream'), it only involves one round trip between the human and heavenly realms. Although there is a round trip, there is actually no real coming and going. It is only based on this meaning that it is called Sakadagami. Regarding the severing of delusions, it refers to the four types of cultivation delusions in the desire realm, namely greed, hatred, ignorance, and pride. These are subtle afflictions that arise naturally and obstruct the path of cultivation. Because they are difficult to sever, they are divided into nine grades, from the highest to the lowest. These nine grades of afflictions are severed by those who have attained the second and third fruits. Severing up to the fifth grade is called the 'path to the second fruit,' and severing all six grades is called the 'second fruit.' Therefore, the Abhidharmakośa (Sanskrit, Buddhist treatise) says: 'Severing up to the fifth grade is the path to the second fruit, and severing six grades is the Once-Returner fruit.' The meaning of 'one return' etc. is that the nine grades of cultivation delusions can nourish seven lives in the desire realm. The highest grade nourishes two lives, the next three grades each nourish one life, the next two grades together nourish one life, and the lowest three grades together nourish one life. Now, having severed six grades, six lives have been reduced, and the remaining three grades still nourish one life in the desire realm. Therefore, one must be born in the heavens once and then return to the human realm to be reborn in order to sever the remaining afflictions. The meaning of 'immediately attains' etc. is: Question: 'According to this sequence, it should be the third fruit, so why dare to say 'immediately attains Arhatship'?' Answer: 'The saying 'immediately attains Arhatship' etc. does not mean skipping over without attaining the third fruit, but it is said from the perspective of the desire realm's afflictions being completely severed, going without returning, so it is said 'immediately attains' etc. If we change 'immediately attains' to 'directly until', what would happen? The remaining three grades are completely severed in one lifetime, and one goes directly to Arhatship, so there is no need to come back and reconcile.' The 'therefore named' below concludes the second fruit. It takes the eight aspects of non-action of the path of seeing and the six aspects of non-action of the path of cultivation as the essence of this fruit. The meaning of 'no self' etc. is that because of no self, one does not calculate coming and going. It is not that one does not go or come, but that one does not calculate those who come and go. It is like a shipwright in the state of Lu carving wood to make a person, even if he drives
往來，實無情慮所計。
不來果。經問答徴意，亦同上釋。意云阿那含者，一往天上更不再來，雖爾不來亦無不來之者，但約此義，名阿那含。不來不還，蓋是一義。
斷惑等者，謂前九品惑中餘下三品，斷至八品名三果向，斷九品盡名第三果。故《俱舍》云：「斷惑七八品，名第三果向，九品全斷盡，即得不還果。」
更不還者，欲界修惑但餘三品，三品煩惱共潤一生，今以斷之，更無惑潤杜絕紆絆，故無再來。
故云下。結成第三果也。即以見道八品無為，及修道九品無為，為此果體。此二三果人斷惑，猶如截木橫斷，而已知之。同前者，合云已悟無我雖能往來。
四、不生下二。初、辨得名。
三釋者。由有三義故存梵音。
無賊者，意以煩惱為賊。謂斷人慧命劫功德財，致使行人失於聖道，流迸生死曠野，不達涅槃寶所，為害頗深故名為賊。
見修等者，謂上二界各有三種修惑，謂貪、癡、慢。此惑微細難除，故約八地分之。每地分成九品，都合七十二品。每品各有一無間、一解脫，斷至七十一品名阿羅漢向，斷七十二品惑盡成阿羅漢。此果斷惑如登樓臺漸陟漸高。見修合論，兼欲界一地，總以八十九品無為，為此果體。
若約四果有為出體者。即
【現代漢語翻譯】 現代漢語譯本： 往來，實際上並沒有任何情感和思慮的算計。 不來果（Anagamin，不再來果）。經文問答中引申的含義，也和上面的解釋相同。意思是說阿那含（Anagamin）果位的人，一旦往生到天上，就不會再回到欲界。雖然說不再來，但也不是完全沒有再來的可能性，只是就這個不再來的意義，稱為阿那含（Anagamin）。不來和不還，實際上是一個意思。 斷惑等，指的是在前面九品煩惱中，還剩下最後的三品。斷除到第八品，稱為三果向，斷除九品煩惱完畢，就稱為第三果。所以《俱舍論》中說：『斷除第七品和第八品煩惱，稱為第三果向，九品全部斷盡，就證得不還果。』 更不還，是因為欲界的修行煩惱只剩下三品，這三品煩惱共同滋潤一生。現在把它們斷除了，就沒有了煩惱的滋潤，杜絕了纏繞，所以不會再來。 故云下，總結了第三果。就是以見道所斷的八品無為，以及修道所斷的九品無為，作為這個果位的本體。這二果和三果的人斷除煩惱，就像是橫著截斷木頭一樣，已經知道了。和前面的人一樣，合起來說就是已經領悟了無我，雖然還能往來。 四、不生下二，首先辨別果位的名稱。 三釋，因為有三種含義，所以保留梵語音譯。 無賊，意思是把煩惱比喻為盜賊。因為煩惱會斷絕人的慧命，劫奪功德財富，導致修行人失去證得聖道的機會，流落在生死曠野中，無法到達涅槃的寶所，危害非常深重，所以稱為盜賊。 見修等，指的是上二界各有三種修惑，就是貪、嗔、癡。這些煩惱非常微細難以斷除，所以按照八地來劃分。每一地分成九品，總共有七十二品。每一品各有一個無間道和一個解脫道，斷除到第七十一品，稱為阿羅漢向，斷除七十二品煩惱完畢，就證成阿羅漢。這個果位斷除煩惱，就像是登上樓臺一樣，逐漸升高。見道和修道合起來說，加上欲界的一地，總共以八十九品無為，作為這個果位的本體。 如果按照四果的有為法來作為本體的話，那麼……
【English Translation】 English version: Coming and going, there are actually no emotional or thoughtful calculations. The Anagamin (不來果, non-returner fruit). The meaning elicited in the sutra's questions and answers is the same as the explanation above. It means that an Anagamin (阿那含) will not return to the desire realm once they are reborn in the heavens. Although it is said that they do not return, it is not that there is absolutely no possibility of returning, but it is only in this sense of not returning that they are called Anagamin (阿那含). 'Not coming' and 'not returning' are actually the same meaning. 'Severing afflictions, etc.' refers to the last three of the nine categories of afflictions mentioned earlier. Cutting off up to the eighth category is called the 'path to the third fruit,' and cutting off all nine categories of afflictions is called the 'third fruit.' Therefore, the Abhidharmakośa says: 'Cutting off the seventh and eighth categories of afflictions is called the path to the third fruit, and completely cutting off all nine categories attains the Anagamin fruit.' 'No further returning' is because only three categories of afflictions remain in the desire realm, and these three categories of afflictions jointly nourish a lifetime. Now that they are cut off, there is no nourishment from afflictions, and the entanglements are severed, so there will be no further return. 'Therefore it is said below' concludes the third fruit. It is the eight types of non-action severed in the path of seeing and the nine types of non-action severed in the path of cultivation that serve as the substance of this fruit. The severing of afflictions by those of the second and third fruits is like cutting a log horizontally, and they already know this. Combining with the previous ones, it means that they have already realized no-self, although they can still come and go. 4. 'No birth below two' first distinguishes the name of the fruit. 'Three explanations' is because there are three meanings, so the Sanskrit transliteration is retained. 'Without thieves' means that afflictions are likened to thieves. This is because afflictions sever one's wisdom life, plunder meritorious wealth, causing practitioners to lose the opportunity to attain the holy path, wandering in the wilderness of birth and death, unable to reach the treasure place of Nirvana, causing very deep harm, so they are called thieves. 'Seeing and cultivation, etc.' refers to the fact that the upper two realms each have three types of cultivation afflictions, namely greed, anger, and delusion. These afflictions are very subtle and difficult to remove, so they are divided according to the eight grounds. Each ground is divided into nine categories, totaling seventy-two categories. Each category has an uninterrupted path and a liberation path. Cutting off up to the seventy-first category is called the 'path to Arhat,' and cutting off all seventy-two categories of afflictions attains Arhatship. The severing of afflictions in this fruit is like climbing a tower, gradually ascending higher. Combining the path of seeing and the path of cultivation, plus the one ground of the desire realm, a total of eighty-nine types of non-action are taken as the substance of this fruit. If we take the conditioned dharmas of the four fruits as the substance, then...
初果唯取道類智一解脫道為體，第二唯取斷欲界九品修惑中第六品一解脫道為體，三果唯取第九品一解脫道為體，羅漢唯取有頂地第九品中一解脫道盡智為體。所言無為即離系果，有為即等流果。
不生等者。謂我生已盡，梵行已立，所作已辦，不受後有。然前三句，即是盡智，后句即是無生智。謂不向三界之中，受有苦身也。以世間因亡果喪，出世間因成果證故。
應受等者。為超出人天故，堪受人天供養。若或一種淪溺，寧堪供之？故《俱舍》云：「供養阿羅漢，得現在福報。」蓋由業煩惱盡、福田勝故。當知，未出三界受他供養者，大須隨順出離，豈得安然免之哉？
舉問。經意準前可知。
明答及徴意準前釋。意云阿羅漢者，無煩惱、不受生、應供養，以是義故名阿羅漢。除此之外，更無一法名阿羅漢。
若阿下。反釋。云若或作念言，我得阿羅漢果，便著我人等相，則與凡夫何所異哉？由此驗知，的無是念。
引己證令信者。以己方人也。亦令眾生皆亡是念，入于聖道故。
先印。經意云：佛于往日，曾說於我得是三昧人中第一。
不惱等者。若人嫌立則復為坐，乃至不向貧家乞食，皆為不惱他也。
能令下。釋。既不惱之，煩惱何起？
【現代漢語翻譯】 現代漢語譯本 初果（Sotapanna，須陀洹）唯以道類智（Dharmakayajnana）和一解脫道（Vimokshamarga）為體；二果（Sakadagami，斯陀含）唯以斷欲界九品修惑中第六品的一解脫道為體；三果（Anagami，阿那含）唯以第九品的一解脫道為體；阿羅漢（Arhat）唯以有頂地（Akanistha）第九品中的一解脫道和盡智（Ksayajnana）為體。所說的無為（Asamskrta）即是離系果（Visamyoga-phala），有為（Samskrta）即是等流果（Nisyanda-phala）。
『不生等者』，是指『我生已盡，梵行已立，所作已辦，不受後有』。然而前三句，即是盡智，后句即是無生智（Anutpada-jnana）。意思是說不再向三界（Trailokya）之中，承受有苦的身體。因為世間的因滅亡，果報也喪失；出世間的因成就，果報也證得。
『應受等者』，是爲了超出人天（Deva）的境界，堪受人天供養。如果有一種沉溺，怎麼能堪受供養呢？所以《俱舍論》（Abhidharmakosa）說：『供養阿羅漢，能得到現在的福報。』這是因為業和煩惱已經斷盡，福田殊勝的緣故。應當知道，未出三界而接受他人供養的人，必須隨順出離，怎麼能安然免除呢？
舉問。經文的意思參照前面可以知道。
明確回答以及提問的意圖參照前面的解釋。意思是說阿羅漢，沒有煩惱、不受生死、應該接受供養，因為這個緣故叫做阿羅漢。除此之外，再沒有其他一法可以稱為阿羅漢。
『若阿下』。反過來解釋。如果有人這樣想，我得到了阿羅漢果，就執著於我人等相，那麼和凡夫有什麼區別呢？由此可以驗證知道，確實沒有這樣的念頭。
引用自己的證悟來使人相信。因為自己和他們是同一類人。也使眾生都消除這樣的念頭，進入聖道。
先印證。經文的意思是說：佛在過去，曾經說我在得到這種三昧（Samadhi）的人中是第一。
『不惱等者』。如果有人嫌棄站立就改為坐下，甚至不向貧窮的人家乞食，都是爲了不惱亂他人。
『能令下』。解釋。既然不惱亂他人，煩惱又從哪裡生起呢？
【English Translation】 English version The Sotapanna (stream-enterer) is embodied solely by the Dharmakayajnana (knowledge of the nature of reality) and one Vimokshamarga (path of liberation); the Sakadagami (once-returner) is embodied solely by the sixth level of the Vimokshamarga, which severs the sixth category of delusions of the desire realm; the Anagami (non-returner) is embodied solely by the ninth level of the Vimokshamarga; the Arhat (worthy one) is embodied solely by the Ksayajnana (knowledge of the exhaustion of defilements) and one Vimokshamarga in the ninth level of the Akanistha (highest form realm). The so-called Asamskrta (unconditioned) is the Visamyoga-phala (fruit of detachment), and the Samskrta (conditioned) is the Nisyanda-phala (fruit of outflow).
'Not being born, etc.' refers to 'Birth has been exhausted, the Brahma-conduct has been established, what needed to be done has been done, there is no more future existence.' However, the first three phrases are Ksayajnana, and the last phrase is Anutpada-jnana (knowledge of non-arising). It means not to receive a suffering body in the three realms (Trailokya). Because worldly causes perish and the results are lost; supramundane causes are accomplished and the results are attained.
'Worthy of receiving, etc.' is because one has transcended the realms of humans and Devas (gods), and is worthy of receiving offerings from humans and Devas. If one is mired in some kind of defilement, how can one be worthy of offerings? Therefore, the Abhidharmakosa (Treasury of Abhidharma) says: 'Offering to an Arhat brings present blessings.' This is because karma and afflictions have been exhausted, and the field of merit is supreme. It should be known that those who have not left the three realms and receive offerings from others must follow the path of liberation; how can they be safely exempt from it?
The question is raised. The meaning of the sutra can be understood by referring to the previous explanation.
The clear answer and the intention of the question refer to the previous explanation. The meaning is that an Arhat is without afflictions, does not undergo rebirth, and is worthy of offerings; for this reason, he is called an Arhat. Apart from this, there is no other dharma that can be called an Arhat.
'If Arhat...' This is an explanation from the opposite perspective. If someone thinks, 'I have attained the fruit of Arhatship,' and then clings to notions of self and others, what is the difference between them and ordinary people? From this, it can be verified that there is indeed no such thought.
Citing one's own realization to make others believe. Because oneself and they are the same kind of people. It also causes all beings to eliminate such thoughts and enter the holy path.
First, confirm. The meaning of the sutra is: In the past, the Buddha said that I am the foremost among those who have attained this Samadhi (concentration).
'Not disturbing, etc.' If someone dislikes standing, they change to sitting, and even do not beg for food from poor families, all in order not to disturb others.
'Able to cause...' Explanation. Since one does not disturb others, where do afflictions arise from?
第一等者。謂十大弟子各有一能，皆稱第一。即迦葉頭陀，阿難多聞，舍利弗智慧，目連神通，羅睺羅密行，阿那律天眼，富樓那說法，迦旃延論義，優波離持律，須菩提解空。今言無諍者，只由解空得無諍故。亦如夫子十哲，各有能事，謂：德行，顏淵、閔子騫、冉伯牛、仲弓，言語，宰我、子貢，政事，冉有、季路，文學，子游、子夏。
離欲等者，謂貪使煩惱通於三界，斷盡此貪方真離欲也。
問：「若然者，則但是羅漢皆斷三界煩惱，云何善現稱第一耶？」
答：「所言第一者，蓋約無諍，不約離欲也。故經云：『我得無諍三昧，人中最為第一。』又魏經云：『我若作念，世尊則不記我無諍行第一。』意者，以空生獨得無諍三昧故，于諸離欲羅漢之中，稱為第一也。」
不取。經云：「佛雖讚我，我於此時輒無是念。」
佛意。經云：「若我當此之時作如是念，我得阿羅漢果，佛則不說我為樂寂靜者。」只緣不作是念，故佛贊之。
無所行者，即不作念也。故經中反說，即言若作是念，順釋即言實無所行。
離煩惱障者。謂貪等十使粗細盡除。
離三昧障者。三昧是定，障即是惑，三昧之障，依主釋也。不同煩惱即障，持業釋故。然此二障，離各有由。離
【現代漢語翻譯】 現代漢語譯本 第一等，指的是十大弟子各自有一項特長，都堪稱第一。即迦葉（Kasyapa，飲光，佛陀弟子）以頭陀行第一，阿難（Ananda，慶喜，佛陀弟子）以多聞第一，舍利弗（Sariputra，身子，佛陀弟子）以智慧第一，目連（Maudgalyayana，采菽氏，佛陀弟子）以神通第一，羅睺羅（Rahula，覆障，佛陀之子）以密行第一，阿那律（Aniruddha，無滅，佛陀弟子）以天眼第一，富樓那（Purna，滿愿子，佛陀弟子）以說法第一，迦旃延（Katyayana，扇繩，佛陀弟子）以論義第一，優波離（Upali，近執，佛陀弟子）以持律第一，須菩提（Subhuti，空生，佛陀弟子）以解空第一。現在說『無諍』，只是因為解空才能達到無諍的境界。也像孔子的十位傑出弟子，各有才能，即：德行方面有顏淵、閔子騫、冉伯牛、仲弓，言語方面有宰我、子貢，政事方面有冉有、季路，文學方面有子游、子夏。
『離欲』等，指的是貪慾這種煩惱貫通欲界、色界、無色界三界，只有完全斷除這種貪慾才能真正達到離欲的境界。
問：『如果這樣說，那麼只要是阿羅漢都斷除了三界的煩惱，為什麼善現（Subhuti，須菩提的另一個名字）被稱為第一呢？』
答：『所說的第一，是就無諍而言，不是就離欲而言。所以經中說：『我得到無諍三昧，在人中最為第一。』又魏經中說：『我如果產生這樣的念頭，世尊就不會記我為無諍行第一。』意思是說，因為須菩提獨自證得了無諍三昧，所以在眾多離欲的阿羅漢之中，被稱為第一。』
『不取』。經中說：『佛陀雖然讚歎我，我於此時卻沒有這樣的念頭。』
佛陀的用意。經中說：『如果我當時產生這樣的念頭，我得到了阿羅漢果，佛陀就不會說我是樂於寂靜的人。』正因為沒有產生這樣的念頭，所以佛陀才讚歎他。
『無所行』，就是不作念。所以經中反過來說，就是說如果產生這樣的念頭，順著解釋就是說實際上沒有做什麼。
『離煩惱障』，指的是貪等十種根本煩惱的粗細都完全去除。
『離三昧障』。三昧是禪定，障就是迷惑，三昧的障礙，是依主釋（指一種語法結構）。不同於煩惱即是障礙，是持業釋（指另一種語法結構）。然而這兩種障礙，去除各有原因。
【English Translation】 English version The foremost among them refers to the ten great disciples, each possessing a unique skill, all deemed the best. Namely, Kasyapa (Kasyapa, the one who drinks light, a disciple of the Buddha) was foremost in ascetic practices, Ananda (Ananda, the joyful one, a disciple of the Buddha) was foremost in learning, Sariputra (Sariputra, son of Sari, a disciple of the Buddha) was foremost in wisdom, Maudgalyayana (Maudgalyayana, of the bean-picker clan, a disciple of the Buddha) was foremost in supernatural powers, Rahula (Rahula, fetter, son of the Buddha) was foremost in secret practices, Aniruddha (Aniruddha, undiminished, a disciple of the Buddha) was foremost in divine eye, Purna (Purna, full of wishes, a disciple of the Buddha) was foremost in preaching, Katyayana (Katyayana, fan rope, a disciple of the Buddha) was foremost in debate, Upali (Upali, close attendant, a disciple of the Buddha) was foremost in upholding the precepts, and Subhuti (Subhuti, born of emptiness, a disciple of the Buddha) was foremost in understanding emptiness. Now, 'non-contention' is only achieved through understanding emptiness. Similarly, Confucius's ten wise disciples each had their strengths: in virtue, there were Yan Yuan, Min Ziqian, Ran Boniu, and Zhong Gong; in speech, there were Zai Wo and Zi Gong; in governance, there were Ran You and Ji Lu; and in literature, there were Zi You and Zi Xia.
'Freedom from desire,' etc., refers to the affliction of greed that pervades the three realms (desire realm, form realm, and formless realm). Only by completely eradicating this greed can one truly attain freedom from desire.
Question: 'If that is the case, then all Arhats have eradicated the afflictions of the three realms. Why is Subhuti (Subhuti, another name for the one born of emptiness) called the foremost?'
Answer: 'The term 'foremost' refers to non-contention, not freedom from desire. Therefore, the sutra says: 'I have attained the Samadhi of non-contention, and I am the foremost among people.' Also, the Wei Sutra says: 'If I were to have such a thought, the World-Honored One would not recognize me as the foremost in the practice of non-contention.' The meaning is that because Subhuti alone attained the Samadhi of non-contention, he is called the foremost among all Arhats who are free from desire.'
'Non-attachment.' The sutra says: 'Although the Buddha praised me, I had no such thought at that time.'
The Buddha's intention. The sutra says: 'If I had such a thought at that time, that I had attained the fruit of Arhatship, the Buddha would not have said that I am one who delights in tranquility.' It is precisely because he did not have such a thought that the Buddha praised him.
'No action' means not creating thoughts. Therefore, the sutra says the opposite, meaning if such a thought arises, the direct explanation is that there is actually nothing done.
'Freedom from the obstacle of afflictions' refers to the complete removal of both the coarse and subtle aspects of the ten fundamental afflictions, such as greed.
'Freedom from the obstacle of Samadhi.' Samadhi is concentration, and obstacle is delusion. The obstacle of Samadhi is a dependent relationship (referring to a grammatical structure). It is different from affliction being the obstacle, which is a possessive relationship (referring to another grammatical structure). However, the removal of these two obstacles each has its own cause.
煩惱障得羅漢故，離三昧障得無諍故。
寂靜者，寂靜即是無諍定意，言須菩提是樂寂靜之者。
第五疏初標章
釋迦下。先述疑意。即釋迦因中為善慧仙人，蒙然燈如來授記云：「汝于來世當得作佛，號釋迦牟尼。」由此增進入第八地，故云受法。廣有因緣如第十二中說。
云何下。指疑起處，便結成疑。此亦從前第三中來，以彼文云：「如來所說法，皆不可取不可說故。」
經問。意云：于汝意中如何？謂我昔于然燈佛所，于授記言說之中，有法為所得為無所得？
答意云：如來昔在然燈佛所，于授記言說之中，實無法為所得。
說是語言等者。以是語言故無所得。
語言非實者。謂語言從緣，緣無自性，舉體全空，空故無得也。斯則聞而無聞、說而無說。
智證法者。釋得記之由也。意明：但以自無分別智，證自無差別理，智與理冥，境與神會，豈有所說所得耶？
論云下。引證上義。證法離言說相故不可說，證法離心緣相故不可取也。
金剛經纂要刊定記卷第四 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
金剛經纂要刊定記卷第五
長水沙門子璇錄
第六疏初標章。
若法下。指疑起處
【現代漢語翻譯】 現代漢語譯本：因斷除了煩惱障，所以能證得阿羅漢果位；因斷除了三昧（Samadhi）障，所以能證得無諍三昧。
『寂靜』指的是無諍的禪定狀態，說明須菩提（Subhuti）尊者是喜愛寂靜的人。
第五疏，首先標明本章的主旨。
『釋迦下』。首先陳述疑問。即釋迦（Sakyamuni）在因地時為善慧仙人，蒙燃燈如來（Dipamkara Buddha）授記說：『你于來世當得作佛，號釋迦牟尼。』由此更加精進，進入第八地菩薩的境界，所以說『受法』。詳細的因緣在第十二品中有說明。
『云何下』。指出疑問產生的地方，從而總結成疑問。這疑問也從前面第三品而來，因為那品經文說：『如來所說的法，都是不可執取、不可言說的。』
經文提問。意思是說：在你看來如何？我過去在燃燈佛（Dipamkara Buddha）那裡，在授記的言說之中，有法是可得的還是無所得的？
回答的意思是說：如來過去在燃燈佛（Dipamkara Buddha）那裡，在授記的言說之中，實在沒有法是可以得到的。
『說是語言等者』。因為是語言的緣故，所以無所得。
『語言非實者』。意思是說語言是因緣和合而生，因緣沒有自性，整體都是空性的，因為是空性，所以無所得。這樣就是聽了等於沒聽，說了等於沒說。
『智證法者』。解釋得到授記的原因。說明只是用自己沒有分別的智慧，證悟自己沒有差別的真理，智慧與真理相合，境界與精神融合，哪裡有什麼可說可得的呢？
『論云下』。引用論典來證明上面的意義。證明證悟的法遠離言說相，所以不可說；證悟的法遠離心緣相，所以不可取。
《金剛經纂要刊定記》卷第四 大正藏第 33 冊 No. 1702 《金剛經纂要刊定記》
《金剛經纂要刊定記》卷第五
長水沙門子璇 錄
第六疏，首先標明本章的主旨。
『若法下』。指出疑問產生的地方。
【English Translation】 English version: Because of eliminating the klesha-avarana (煩惱障, affliction obscurations), one attains the state of Arhat; because of eliminating the samadhi-avarana (三昧障, samadhi obscurations), one attains the Samadhi of Non-Contention (無諍).
'Tranquility' refers to the state of Samadhi of Non-Contention, indicating that the Venerable Subhuti (須菩提) is one who delights in tranquility.
The fifth commentary begins by stating the main point of the chapter.
'Sakyamuni below'. First, state the doubt. That is, Sakyamuni (釋迦牟尼) in his causal stage was the Good Wisdom Immortal, and received a prediction from Dipamkara Buddha (然燈如來) saying: 'You will become a Buddha in the future, named Sakyamuni.' Because of this, he became more diligent and entered the eighth Bhumi (地, stage) of Bodhisattva, so it is said 'received the Dharma'. The detailed causes and conditions are explained in the twelfth chapter.
'How below'. Point out where the doubt arises, thereby forming a doubt. This doubt also comes from the third chapter, because that chapter says: 'The Dharma spoken by the Tathagata is all ungraspable and unspeakable.'
The sutra asks. The meaning is: What do you think? In the past, when I was with Dipamkara Buddha (然燈佛), in the speech of prediction, was there a Dharma that could be obtained or was there nothing to be obtained?
The answer means: In the past, when the Tathagata was with Dipamkara Buddha (然燈佛), in the speech of prediction, there was really no Dharma that could be obtained.
'Saying these words etc.'. Because it is language, therefore there is nothing to be obtained.
'Language is unreal'. The meaning is that language arises from conditions, conditions have no self-nature, the whole entity is empty, and because it is empty, there is nothing to be obtained. Thus, hearing is like not hearing, and speaking is like not speaking.
'Wisdom proves the Dharma'. Explains the reason for receiving the prediction. It explains that only by using one's own non-discriminating wisdom to realize the truth of one's own non-difference, wisdom and truth are in harmony, and the realm and spirit merge, so how can there be anything to say or obtain?
'The treatise says below'. Cite the treatise to prove the above meaning. It proves that the realized Dharma is far from the characteristic of speech, so it cannot be spoken; the realized Dharma is far from the characteristic of mental conditions, so it cannot be grasped.
《Essential Records and Revised Edition of the Diamond Sutra》, Volume 4 Taisho Tripitaka, Volume 33, No. 1702, 《Essential Records and Revised Edition of the Diamond Sutra》
《Essential Records and Revised Edition of the Diamond Sutra》, Volume 5
Recorded by Shramana Zixuan of Changshui
The sixth commentary begins by stating the main point of the chapter.
'If Dharma below'. Point out where the doubt arises.
。此亦從前第三中來。
云何下。結成疑也。既興功執行六度齊修，迴向發心嚴凈佛土，此若非取則孰為取耶？佛身之疑意亦同此。以是二報不相離故，故論文中二疑雙敘。然今此科但斷一種。
舉問。經意云：菩薩取形相莊嚴佛土不？
佛意等者。空生本疑有取，佛意欲顯無取，取與無取在於性相二土。故且舉相問之，試其解不。
釋答。經意云：不取相莊嚴佛土也。徴意云：以何義故不取相莊嚴佛土？釋意云：不以相莊嚴，是真實莊嚴也。
偈云下。于中前三句正釋經，后一句即卻釋偈之第三句也。又前兩句，釋經中莊嚴佛土者。非形，釋即非莊嚴。第一體，釋是名莊嚴。非嚴，顯偈中非形。莊嚴，意顯偈中第一體。此但指配其文，義意即邐迤次顯。
論釋下。轉釋偈文。
諸佛下，至不可取。釋偈之前半。謂修習無分別智，通達唯識真實之性。此則以智契如名為莊嚴，即是無取之義。所疑有取，自此釋遣。
莊嚴有二下。釋後半。先列二土，形相即法相土，謂金地寶池等。以要言之，但有所見聞皆屬形相。第一義即法性土，謂離一切相無所見聞，即真如理是。
非嚴下。正釋。即以後第三句為出所以，由是故得非嚴及莊嚴也。非嚴即揀法相土，非今所
【現代漢語翻譯】 現代漢語譯本：這同樣是從前面的第三個問題中引申出來的。
『云何下』（為什麼下面要說）是總結並提出疑問。既然已經興起功德，執行六度（佈施、持戒、忍辱、精進、禪定、智慧）並齊頭並進地修習，迴向發願，莊嚴清凈佛土，如果這還不是『取』（執取），那什麼才是『取』呢？對於佛身是否為『取』的疑問，道理也與此相同。因為這兩種果報是不可分離的，所以在論文中將這兩種疑問並列敘述。然而，現在這一科只是斷除其中一種疑問。
提出問題。經文的意思是：菩薩是否執取形相來莊嚴佛土？
『佛意等者』（佛的意思等等）是說，須菩提（Subhuti）本來懷疑有『取』（執取），佛的意思是想顯示沒有『取』（執取），『取』與『無取』在於性土和相土。所以先提出『相』來詢問，試探他是否理解。
解釋回答。經文的意思是：不執取形相來莊嚴佛土。征問的意思是：因為什麼緣故不執取形相來莊嚴佛土？解釋的意思是：不以形相來莊嚴，才是真實的莊嚴。
『偈云下』（偈頌說）是說，其中前三句是正面解釋經文，后一句是反過來解釋偈頌的第三句。另外，前兩句，是解釋經文中『莊嚴佛土』的含義。『非形』，解釋『即非莊嚴』。『第一體』，解釋『是名莊嚴』。『非嚴』，顯示偈頌中的『非形』。『莊嚴』，意思是顯示偈頌中的『第一體』。這只是指明對應的文句，義理會逐漸地顯現出來。
『論釋下』（論的解釋是）是進一步解釋偈頌的文句。
『諸佛下，至不可取』（諸佛以下，直到不可取）是解釋偈頌的前半部分。意思是修習無分別智，通達唯識（Vijnaptimatrata）真實的體性。這就是以智慧契合真如，稱之為莊嚴，也就是沒有『取』（執取）的含義。所懷疑的『有取』（執取），就從這裡解釋消除了。
『莊嚴有二下』（莊嚴有兩種）是解釋後半部分。首先列出兩種土，形相即法相土，指金地寶池等等。概括地說，只要是能見能聞的都屬於形相。第一義即法性土，指遠離一切相，沒有見聞，也就是真如理。
『非嚴下』（不是莊嚴）是正面解釋。即以後面的第三句來說明原因，因為這個緣故才能得到『非嚴』和『莊嚴』。『非嚴』是揀擇法相土，不是現在所說的。
【English Translation】 English version: This also comes from the third question mentioned earlier.
'云何下' (Why the following says) concludes and raises a question. Since one has aroused merit, practiced the Six Perfections (dana, sila, ksanti, virya, dhyana, prajna) in unison, dedicated the merit, made vows, and adorned the Buddha-land with purity, if this is not 'grasping' (attachment), then what is 'grasping'? The doubt about whether the Buddha-body is 'grasping' is the same principle. Because these two retributions are inseparable, these two doubts are narrated together in the treatise. However, this section now only eliminates one of the doubts.
Raising the question. The meaning of the sutra is: Does a Bodhisattva grasp form to adorn the Buddha-land?
'佛意等者' (The Buddha's intention, etc.) means that Subhuti originally doubted that there was 'grasping' (attachment). The Buddha's intention is to show that there is no 'grasping' (attachment). 'Grasping' and 'non-grasping' lie in the nature-land and the form-land. Therefore, he first raises the 'form' to ask, testing whether he understands.
Explaining the answer. The meaning of the sutra is: Do not grasp form to adorn the Buddha-land. The meaning of the question is: For what reason do you not grasp form to adorn the Buddha-land? The meaning of the explanation is: Not adorning with form is true adornment.
'偈云下' (The verse says) means that the first three lines are a direct explanation of the sutra, and the last line is a reverse explanation of the third line of the verse. In addition, the first two lines explain the meaning of 'adorn the Buddha-land' in the sutra. 'Non-form' explains 'is not adornment'. 'First essence' explains 'is named adornment'. 'Non-adornment' shows the 'non-form' in the verse. 'Adornment' means to show the 'first essence' in the verse. This only indicates the corresponding sentences, and the meaning will gradually become apparent.
'論釋下' (The treatise's explanation is) is a further explanation of the sentences of the verse.
'諸佛下，至不可取' (All Buddhas down to ungraspable) explains the first half of the verse. It means cultivating non-discriminating wisdom and understanding the true nature of Vijnaptimatrata. This is to unite with Suchness (Tathata) with wisdom, which is called adornment, which is the meaning of no 'grasping' (attachment). The suspected 'grasping' (attachment) is eliminated from here.
'莊嚴有二下' (There are two kinds of adornment) explains the second half. First, list the two lands, form is the Dharma-form land, referring to golden ground, jeweled ponds, etc. In short, whatever can be seen and heard belongs to form. The first meaning is the Dharma-nature land, referring to being away from all forms, without seeing or hearing, which is the principle of True Thusness.
'非嚴下' (Not adornment) is a direct explanation. That is, use the third sentence below to explain the reason, because of this reason can you get 'non-adornment' and 'adornment'. 'Non-adornment' is to choose the Dharma-form land, not what is being said now.
嚴之者，當於經中則非莊嚴也。莊嚴意，即顯法性土，是此所嚴之者，當於經中是名莊嚴。所謂顯發過恒河沙數功德，而為莊嚴。如金作器，器非外來，即以此器反嚴於金。是故前引論云：「諸佛無有莊嚴國土事」等。是則于諸嚴中更無過者，故云第一莊嚴等也。
言意者。即指非形第一體，是非嚴莊嚴之意也。意即所以也。
問：「諸佛身土必須性相具足方爲了義，今既唯言于性，豈不闕于相耶？」
答：「身土之相唯心之影，心凈方能現之，茍能清凈其心，身土自然顯現。其猶磨鏡塵盡像生，自然如然，故非造作。故《唯識》云：『大圓鏡智，能現能生身土智影。』況是即相亡相，非謂棄相取性，但無執情何閡于相。然以經宗無相，此義稍增，首末皆爾。用心之相，如次所明。」
凈心勸。經意云：以是義故，汝諸菩薩應生無住清凈之心。
若人下。先敘所遮之心。意以形相為真佛土，由是見故，便欲形相莊嚴，故云我成就等。
彼住下。顯失也。意明本欲嚴凈，如何卻生染心，以住色等即生死心，何名凈耶？
為遮下。躡前所遮，引起經意。既以不住色等為清凈心，當知住於色等誠為染矣。
正智者。無住之心既是正智，當知有住所生之心同爲妄識。此中正
【現代漢語翻譯】 現代漢語譯本 認為『嚴』是指在經典中描述的莊嚴，那就不是真正的莊嚴。莊嚴的意義在於彰顯法性土（Dharmata-land，諸佛所依止的清凈佛土），這才是所要莊嚴的對象，在經典中體現這一點才叫做莊嚴。也就是說，顯發超過恒河沙數（Ganges sands，形容極多的數量）的功德，以此作為莊嚴。好比用黃金製作器皿，器皿並非從外部而來，而是用這器皿反過來襯托黃金的價值。所以前面引用的論典說：『諸佛沒有莊嚴國土的事情』等等。因此，在各種莊嚴中沒有比這更殊勝的，所以稱為第一莊嚴等等。
『意』指的是。即指非形第一體（the non-form first principle，超越一切形式的根本實體），這才是非莊嚴的莊嚴的意義所在。『意』就是『所以』的意思，即原因、理由。
問：『諸佛的身土（Buddha's body and land，佛的報身和報土）必須性（nature，本體）相（form，現象）具足才能算是究竟的意義，現在只說性，豈不是缺少了相嗎？』
答：『身土的相只是心的影子，心清凈才能顯現出來。如果能夠清凈其心，身土自然顯現。就像磨鏡子，塵垢磨盡，影像自然顯現，自然而然，不是造作出來的。所以《唯識》（Vijnaptimatrata，唯識宗的根本經典）說：『大圓鏡智（The Great Perfect Mirror Wisdom，如來所證得的清凈智慧），能顯現能生出身土智影。』何況這是即相離相，不是說拋棄相而取性，只是沒有執著，又何妨礙相的存在呢？然而因為本經以無相為宗旨，這個意義稍有增加，從頭到尾都是如此。用心的相，如下面所說明的。』
凈心勸。經文的意思是：因為這個緣故，你們這些菩薩應該生起無住（non-abiding，不執著）的清凈之心。
『若人下』。首先敘述所要遮止的心。意思是把形相（form，外在形象）當作真正的佛土，因為這種見解，就想要用形相來莊嚴，所以說『我成就等』。
『彼住下』。顯示過失。意思是說本來想要莊嚴清凈，怎麼反而生起染污之心呢？因為住在色（form，顏色、形狀）等上面就是生死心（the mind of birth and death，輪迴的心），怎麼能叫做清凈呢？
『為遮下』。承接前面所遮止的，引起經文的意義。既然以不住色等作為清凈心，應當知道住在色等上面實在是染污。
『正智者』。無住之心既然是正智（right wisdom，正確的智慧），應當知道有住所生之心都是妄識（false consciousness，虛妄的意識）。這裡所說的正
【English Translation】 English version To consider 'adornment' as referring to the embellishments described in the scriptures is not true adornment. The meaning of adornment lies in revealing the Dharmata-land (the pure Buddha-land where Buddhas reside), which is what should be adorned. Manifesting this in the scriptures is called adornment. That is, manifesting merits exceeding the sands of the Ganges (an immense quantity) as adornment. It's like using gold to make a vessel; the vessel doesn't come from outside but instead enhances the value of the gold. Therefore, the previously quoted treatise says, 'Buddhas do not have the matter of adorning Buddha-lands,' and so on. Thus, among all adornments, there is none more supreme than this, hence it is called the first adornment, and so on.
The 'meaning' refers to. It refers to the non-form first principle (the fundamental reality beyond all forms), which is the meaning of non-adornment adornment. 'Meaning' is 'the reason why,' that is, the cause or reason.
Question: 'The Buddhas' body and land (Buddha's Sambhogakaya and Sambhogakaya-land) must possess both nature (essence) and form (appearance) to be considered the ultimate meaning. Now, since you only speak of nature, isn't form lacking?'
Answer: 'The form of the body and land is merely a shadow of the mind. Only when the mind is pure can it manifest. If one can purify their mind, the body and land will naturally appear. It's like polishing a mirror; when the dust is gone, the image naturally appears, naturally so, not created. Therefore, the Vijnaptimatrata (the fundamental scripture of the Consciousness-Only school) says, 'The Great Perfect Mirror Wisdom (the pure wisdom attained by the Tathagata) can manifest and generate the shadows of the body, land, and wisdom.' Moreover, this is being in form while transcending form; it's not about abandoning form to take nature, but simply having no attachment, so what hinders the existence of form? However, because this sutra takes non-form as its principle, this meaning is slightly increased, from beginning to end. The aspect of using the mind will be explained in order below.'
Admonition to purify the mind. The meaning of the sutra is: Because of this reason, you bodhisattvas should generate a non-abiding (non-attachment) pure mind.
'If a person, etc.' First, it describes the mind that should be rejected. The meaning is to regard form (external appearance) as the true Buddha-land. Because of this view, one wants to adorn with form, so it says 'I accomplish, etc.'
'They abide, etc.' Reveals the fault. The meaning is that originally one wanted to adorn and purify, but how could one generate a defiled mind instead? Because abiding in form (color, shape), etc., is the mind of birth and death (the mind of samsara), how can it be called pure?
'To reject, etc.' Continuing from what was rejected earlier, it introduces the meaning of the sutra. Since not abiding in form, etc., is taken as the pure mind, one should know that abiding in form, etc., is truly defiled.
'Right wisdom.' Since the non-abiding mind is right wisdom (correct wisdom), one should know that the mind generated from abiding is all false consciousness (illusory consciousness). The right
智而言生者，所謂顯發，非創然而生。故《大經》云：「於一切法不生，是般若波羅蜜生也。」以此般若不生不滅，故云真心。
若都下。顯意遮過。恐惰空見，故令生此真心。天真之心本無生滅，但緣住境即不相應，亦非斷滅。心若不住，般若瞭然，亦非生起，恐人迷此，故為顯而遮之。是則前令不住色等是遮有，后令生心是遮無，既離有無即名中道。如斯體達，是真莊嚴，何有佛土而不清凈？故《凈名》云：「欲凈佛土當凈其心，隨其心凈即佛土凈。」凈其心者，即離有無也。
第七疏初標章
疑起之意，前章已敘。
問：「此與第三何別？」
答：「前化此報，故不同也。緣前聞應化非真，故無有取，便云報身是實，應有取心。是故此疑躡彼第三而起也。」
斷疑。經問答可知。徴意云：以何義故，名之為大？釋意云：非有漏有為身，是無漏無為身。若準無著則全異於此，大抵首末皆依二諦而釋也。今此疏中有依天親，有依無著，則此一段且依天親也。
疏二。初、總釋喻旨
高遠等者，謂下據金輪高八萬由旬，六萬諸山而為眷屬，故名為大。故《華嚴疏》云：「須彌橫海落群峰之高。」
而不取等者。彼山雖大，四寶所成，五位法中色法所攝，三性
【現代漢語翻譯】 現代漢語譯本： 所謂智者認為的『生』，是指顯現和啓發，而不是憑空產生。所以《大經》（指《摩訶般若波羅蜜經》）說：『對於一切法都不執著于生，這就是般若波羅蜜的生。』因為這種般若是不生不滅的，所以稱為真心。
如果完全遮蔽顯現的意義，就會導致人們陷入懈怠的空見，所以才要生起這種真心。天真之心本來就沒有生滅，只是因為執著于外境就不相應，但也不是斷滅。心如果不執著，般若就會自然顯現，但也不是生起。因為擔心人們對此產生迷惑，所以才爲了顯現而遮蔽它。因此，前面說不要執著於色等，是遮蔽『有』，後面說要生起心，是遮蔽『無』，既遠離『有』和『無』，就叫做中道。如果能夠這樣體悟，才是真正的莊嚴，哪裡會有佛土不清凈呢？所以《維摩詰經》說：『想要凈化佛土，應當凈化自己的心，隨著心的清凈，佛土也就清凈了。』凈化自己的心，就是遠離『有』和『無』。
第七疏，首先標明章節的主旨。
產生疑問的原因，在前一章已經敘述過了。
問：『這和第三章有什麼區別？』
答：『前面是應化身，這裡是報身，所以不同。因為前面聽到應化身不是真實的，所以沒有執取，於是認為報身是真實的，應該有執取的心。因此，這個疑問是承接第三章而產生的。』
斷除疑惑。經文的問答可以知道。提問的意圖是：以什麼意義，稱之為『大』？解釋的意圖是：不是有漏有為的身，而是無漏無為的身。如果按照無著菩薩的觀點，則完全不同於此。大體上，從頭到尾都是依據二諦（世俗諦和勝義諦）來解釋的。現在這部疏中，有的依據天親菩薩的觀點，有的依據無著菩薩的觀點，那麼這一段暫且依據天親菩薩的觀點。
疏文第二部分，首先總的解釋比喻的旨意。
『高遠等』，是指下面依據金輪，高八萬由旬，六萬座山作為眷屬，所以稱為『大』。所以《華嚴疏》說：『須彌山橫亙在海中，聳立著群峰之高。』
『而不取等』。那座山雖然高大，由四寶所成，屬於五位法（色法、心法、心所法、不相應行法、無為法）中的色法所攝，屬於三性（遍計所執性、依他起性、圓成實性）
【English Translation】 English version: What the wise call 'birth' refers to manifestation and revelation, not creation out of nothing. Therefore, the Mahaprajnaparamita Sutra (大經) says: 'Not being attached to the birth of all dharmas is the birth of Prajnaparamita (般若波羅蜜, Perfection of Wisdom).' Because this Prajna (般若, Wisdom) is neither born nor dies, it is called True Mind (真心).
If the meaning of manifestation is completely obscured, it will lead people to fall into indolent emptiness. Therefore, this True Mind must be aroused. The True Mind is originally without birth or death, but it becomes incompatible when attached to external objects, yet it is not annihilation either. If the mind is not attached, Prajna (般若, Wisdom) will naturally manifest, but it is not arising either. Fearing that people will be confused by this, it is obscured for the sake of manifestation. Therefore, the previous statement of not being attached to form (色) etc., is to negate 'existence' (有), and the later statement of arousing the mind is to negate 'non-existence' (無). Being away from both 'existence' and 'non-existence' is called the Middle Way. If one can realize this, it is true adornment. How could there be a Buddha-land that is not pure? Therefore, the Vimalakirti Sutra (凈名) says: 'If you want to purify the Buddha-land, you should purify your mind. As the mind is purified, the Buddha-land is purified.' Purifying the mind means being away from 'existence' and 'non-existence'.
The seventh commentary (疏), first marks the main point of the chapter.
The reason for raising doubts has already been described in the previous chapter.
Question: 'What is the difference between this and the third chapter?'
Answer: 'The previous one is the manifested body (應化身), this one is the reward body (報身), so they are different. Because in the previous chapter, it was heard that the manifested body is not real, so there was no attachment. Therefore, it is thought that the reward body is real, and there should be attachment. Therefore, this doubt arises from the third chapter.'
Dispelling doubts. The questions and answers in the sutra can be known. The intention of the question is: With what meaning is it called 'Great' (大)? The intention of the explanation is: It is not a body with outflows and conditioned (有漏有為), but a body without outflows and unconditioned (無漏無為). If according to the view of Asanga (無著), it is completely different from this. Generally, from beginning to end, it is explained according to the two truths (二諦, conventional truth and ultimate truth). Now in this commentary, some are based on the views of Vasubandhu (天親), and some are based on the views of Asanga (無著), so this section is temporarily based on the views of Vasubandhu (天親).
The second part of the commentary, first generally explains the meaning of the metaphor.
'High and far etc.' refers to the fact that it is based on the golden wheel (金輪) below, which is 80,000 yojanas (由旬, ancient Indian unit of distance) high, with 60,000 mountains as its retinue, so it is called 'Great'. Therefore, the Avatamsaka Sutra Commentary (華嚴疏) says: 'Mount Sumeru (須彌) lies across the sea, towering above the peaks.'
'And not taking etc.' That mountain, although tall and made of four treasures, is included in the form (色法) of the five aggregates (五位法, form, feeling, perception, volition, consciousness), and belongs to the three natures (三性, imputed nature, dependent nature, perfected nature).
之內無記性收，豈有分別而取為王也。
報佛下。正明所喻。謂進修多劫福智圓明，純凈無垢更無過此，故云無上。獨王(去聲)法界故號法王。大有二義：一約體，身智郭周故。二約位，諸聖莫及故。
無分別者。非如色法是無記性，但以三祇修習萬慮都忘，如知寂然，故無分別。
偈云下。以偈結也。
非身下。二、別解非身二
初、牒經略指
無漏無為者。無漏則簡異世間，無為則表非生滅。
問：「今明報身，即合有為無漏，云何此說無為耶？」
答：「此據實教不約權宗，故是無為也。故《凈名》云：『佛身無為不墮諸數，佛身無漏諸漏已盡。』」
故偈云下。二、引論廣釋二
初、引本偈
此偈標遠離有為有漏，意顯唯有無漏法體。
論云下。二、引論文三。初、雙標
若如是者。指經徴起以標也。
以唯下。二、雙釋。清凈身即法身也。此釋有物之句，即是經中是名大身也。
問：「此說報身，云何言法？」
答：「以法報合說二身不殊，以此實教理智無二，故得云耳。」
以遠離下。釋無物之句也。即是經中佛說非身也。法身既是無為，則離有為生滅。有為既離，況有漏耶。故此釋文不
言諸漏。
以是下。三、雙結。謂以是遠離及唯有故，顯得法身真我，無漏無為不生不滅，湛然清凈故有實體，名為有物。不如凡夫遍計之我，有漏有為、即生即滅，如彼夢幻無有實體也。
以不依下。結無有物。亦是重顯所以也。以不依於五蘊有為之緣而住，唯如如及如如智獨存，故有實我。當知凡夫皆依五蘊有為緣住，五蘊尚假，況所計我耶。緣法非己，故云依他也。
辯沙。經意可見。
阿耨池者。此贍部洲，從中向北有九黑山，次有大雪山，次有香醉山，于雪北香南有阿耨池。此云無熱惱，縱廣五十由旬，八功德水充滿其中。于中四面各出一大河，東名𣩦伽河，繞池一匝流入東海，南信渡河，西縛芻，北徒多，皆繞池一匝，如次入南西北海。今經恒河即殑伽也，言恒者，譯者訛也。
週四十里者，謂初出池口處也。
佛多下。出取喻之由。然說此經時，但在祇園，余說法時多近於彼，故以喻也。
彰福。經意可見。
論云下。徴也。謂三疑之後、四果之前，已說寶施之喻，今復說者，豈不重耶？
偈云下。釋也。謂前已一三千界寶施，此說無量三千界寶施，雖則總是多，若總是勝校量，然其後者，即多中之多、勝中之勝，故重說也。斯則言說重而義
【現代漢語翻譯】 現代漢語譯本 『言諸漏』： 『以是下』：第三部分，雙重結論。意思是憑藉遠離（煩惱）以及唯有（真如），彰顯法身的真我，沒有煩惱，沒有造作，不生不滅，澄澈清凈，因此具有實體，名為『有物』。不像凡夫普遍計度的我，有煩惱，有造作，即生即滅，如同夢幻一般沒有實體。 『以不依下』：總結『無有物』。這也是再次彰顯原因。因為不依賴於五蘊（skandha）有為的因緣而住，唯有如如（tathata）以及如如智（tathata-jnana）獨自存在，所以有真實的我。應當知道凡夫都依賴五蘊有為的因緣而住，五蘊尚且是虛假的，何況所計度的我呢？因緣法不是自己，所以說是依賴於他。 『辯沙』：經文的含義顯而易見。 『阿耨池者』：此贍部洲（Jambudvipa），從中間向北有九座黑山，其次有大雪山，其次有香醉山，在雪山北面香山南面有阿耨池（Anavatapta）。這裡稱為無熱惱，縱橫五十由旬（yojana），八功德水充滿其中。其中四面各自流出一條大河，東面名為殑伽河（Ganges），繞池一週流入東海，南面信度河（Sindhu），西面縛芻河（Vaksu），北面徒多河（Sita），都繞池一週，依次流入南西北海。現在經文中的恒河就是殑伽河，說成『恒』，是翻譯者的錯誤。 『週四十里者』：說的是剛從池口流出的地方。 『佛多下』：說明採用比喻的原因。然而說這部經的時候，（佛）只是在祇園（Jetavana），其餘說法的時候大多靠近那裡，所以用這個來比喻。 『彰福』：經文的含義顯而易見。 『論云下』：提問。意思是說在三疑之後、四果（four fruits of Stream-entry, Once-returning, Non-returning, and Arhatship）之前，已經說了寶施的比喻，現在又說，難道不是重複嗎？ 『偈云下』：解釋。意思是說前面已經有一個三千大千世界（three thousand great thousand world systems）的寶物佈施，這裡說的是無量三千大千世界的寶物佈施，雖然總的來說都是多，如果總是殊勝的衡量，那麼後者就是多中之多、殊勝中之殊勝，所以重複說。這樣說來，言語重複而意義...
【English Translation】 English version 『言諸漏』 (Yan Zhu Lou): Speaking of all outflows (asavas). 『以是下』 (Yi Shi Xia): The third part, a double conclusion. It means that by means of being apart from (afflictions) and only having (Tathata), the true self of the Dharmakaya (法身) is manifested, without outflows, without action, without birth and without death, clear and pure, therefore having substance, called 『something that exists』 (有物). It is not like the self universally conceived by ordinary people, which has outflows, has action, is born and dies, like a dream without substance. 『以不依下』 (Yi Bu Yi Xia): Concluding 『nothing exists』 (無有物). This is also to show the reason again. Because it does not rely on the conditioned causes of the five skandhas (五蘊) to abide, only Tathata (如如) and Tathata-jnana (如如智) exist alone, therefore there is a real self. It should be known that ordinary people all rely on the conditioned causes of the five skandhas to abide, and the five skandhas are still false, let alone the self that is conceived? Conditioned dharmas are not oneself, so it is said to rely on others. 『辯沙』 (Bian Sha): The meaning of the sutra is obvious. 『阿耨池者』 (A Nu Chi Zhe): This Jambudvipa (贍部洲), from the middle to the north, has nine black mountains, then the great snow mountain, then the fragrant drunken mountain, and to the north of the snow mountain and south of the fragrant mountain is Anavatapta (阿耨池). This is called without heat and affliction, fifty yojanas (由旬) in length and width, and the water of eight merits is full of it. From the middle, a large river flows out from each of the four sides, the east is called the Ganges (殑伽河), which circles the pool once and flows into the East Sea, the south is the Indus River (信度河), the west is the Vaksu River (縛芻河), and the north is the Sita River (徒多河), all of which circle the pool once and flow into the South, West, and North Seas in order. Now the Ganges River in the sutra is the Ganges, and saying 『恒』 (Heng) is a mistake by the translator. 『週四十里者』 (Zhou Si Shi Li Zhe): It refers to the place where it first flows out of the pool. 『佛多下』 (Fo Duo Xia): Explaining the reason for using the metaphor. However, when this sutra was spoken, (the Buddha) was only in Jetavana (祇園), and at other times of speaking the Dharma, he was mostly near there, so this is used as a metaphor. 『彰福』 (Zhang Fu): The meaning of the sutra is obvious. 『論云下』 (Lun Yun Xia): Asking a question. It means that after the three doubts and before the four fruits of Stream-entry, Once-returning, Non-returning, and Arhatship (四果), the metaphor of giving treasures has already been spoken, and now it is spoken again, isn't it repetitive? 『偈云下』 (Ji Yun Xia): Explaining. It means that there has already been a treasure offering of one three thousand great thousand world systems (三千大千世界), and here it speaks of the treasure offering of immeasurable three thousand great thousand world systems, although in general they are all many, if they are always superior measurements, then the latter is the most among the many, the most superior among the superior, so it is said repeatedly. In this way, the words are repeated but the meaning...
意不重。
何故下。轉難。意云：何不於前文中便說此喻耶？
為漸下。約人通也。謂機淺法深，頓說難信，漸次誘引令知勝德。
又前下。約法通也。謂喻之前，未說四果無心，釋迦無得，嚴凈國土不嚴而嚴，修證佛身無證而證。是故校量之喻亦未能勝。后乃既明斯義法理兼深，由是校量之喻亦復殊勝。或可出生佛法之義，亦在前喻之後也。況后釋所以中五段經文，亦屬於此。思之。
顯勝。經意可知。
大意同前者。即福不趣菩提，二能趣菩提是也。
可敬。經可知。
大般若下。引事證。帝釋每於善法堂中，為天眾說般若波羅蜜法。或有時不在，諸天若到，皆向座恭敬作禮，為重於法乃尊于處。
故高顯者。以尊人故令處高顯，俾遠近皆見敬而生福也。
形貌等者。塔中有佛形貌，人見必生敬心，見於說法之處，亦如見佛形貌。若梵語制多，此云靈廟，或云可供養處，與此大同。
獲益。經意云：宣說四句之處，尚得天人供養，何況盡此經文能受持耶。如經敘之。
前四句等者，據此經意望於前段，有二勝劣。何者？為前說其處，此說於人。前明四句偈，此明盡受持。由是前則劣中之劣，此乃勝中之勝。反覆而言，故云何況也。
【現代漢語翻譯】 現代漢語譯本 意不重複。 為什麼放在後面？因為轉述比較困難。意思是：為什麼不在前面的經文中就說這個比喻呢？ 因為是漸悟。這是從人的角度來說的。因為根基淺薄而佛法深奧，如果一下子就說出來難以令人相信，所以要逐漸引導，使人瞭解殊勝的功德。 而且前面的比喻不如後面的比喻殊勝。這也是從佛法的角度來說的。因為在比喻之前，還沒有說到四果阿羅漢（Srota-apanna, Sakrdagamin, Anagamin, Arhat）的無心，釋迦牟尼佛（Sakyamuni）的無所得，莊嚴清凈的國土不是通過莊嚴而是自然莊嚴，修證佛身是沒有證悟而證悟。因此，校量的比喻也不能勝過後面的比喻。後來才闡明了這個道理，佛法義理兼具深度，因此校量的比喻也就殊勝了。或許出生佛法的意義，也在前面的比喻之後。況且後面解釋所以然的五段經文，也屬於這裡。仔細思考。 彰顯殊勝。經文的意思可以理解。 大意與前面相同。就是福報不能直接趨向菩提（Bodhi），只有通過聽聞佛法才能趨向菩提。 值得尊敬。經文的意思可以理解。 《大般若經》（Mahaprajnaparamita Sutra）中說。這是引用事例來證明。帝釋天（Indra）經常在善法堂中，為天眾宣說般若波羅蜜（Prajnaparamita）的佛法。有時帝釋天不在，諸天如果來到善法堂，都會對著座位恭敬作禮，因為他們看重佛法，所以尊敬這個地方。 所以要高高地顯露出來。因為尊重人的緣故，所以讓這個地方高高地顯露出來，使遠近的人都能看見，心生敬意而產生福報。 形貌等同於佛。塔（Stupa）中有佛的形貌，人們看見必定會生起敬畏之心，看見說法的地方，也如同看見佛的形貌。梵語叫制多（Caitya），這裡翻譯成靈廟，或者可以供養的地方，與此大同小異。 獲得利益。經文的意思是：宣說四句偈的地方，尚且能夠得到天人的供養，更何況是能夠完全接受並持誦這部經文呢？就像經文所敘述的那樣。 前面的四句偈等，根據這部經文的意思，與前面的段落相比，有兩點勝劣之處。哪兩點？前面說的是地方，這裡說的是人。前面說明四句偈，這裡說明全部接受並持誦。因此，前面的是劣中之劣，這裡的是勝中之勝。反過來反覆地說，所以說『何況』啊。
【English Translation】 English version The meaning is not repeated. Why is it placed later? Because the explanation is more difficult. The meaning is: Why not mention this analogy in the previous text? Because it is gradual enlightenment. This is from the perspective of people. Because the root is shallow and the Dharma is profound, it is difficult to believe if it is said all at once, so it must be gradually guided to make people understand the supreme merit. Moreover, the previous analogy is not as superior as the later analogy. This is also from the perspective of the Dharma. Because before the analogy, there was no mention of the mindlessness of the Four Arhats (Srota-apanna, Sakrdagamin, Anagamin, Arhat), Sakyamuni's (Sakyamuni) non-attainment, the solemn and pure land being naturally solemn without being solemn, and the cultivation and realization of the Buddha's body being realized without realization. Therefore, the analogy of comparison cannot surpass the later analogy. Later, this principle was clarified, and the Dharma principle was both profound, so the analogy of comparison was also superior. Perhaps the meaning of the birth of the Buddha-dharma is also after the previous analogy. Moreover, the five sections of scripture that explain the reason later also belong here. Think carefully. Manifesting superiority. The meaning of the scripture can be understood. The general meaning is the same as before. That is, blessings cannot directly lead to Bodhi (Bodhi), only through hearing the Dharma can one lead to Bodhi. Worthy of respect. The meaning of the scripture can be understood. The 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra) says. This is citing examples to prove it. Indra (Indra) often preaches the Dharma of Prajnaparamita (Prajnaparamita) to the heavenly beings in the Good Dharma Hall. Sometimes Indra is not there, and if the heavenly beings come to the Good Dharma Hall, they will respectfully bow to the seat, because they value the Dharma, so they respect this place. Therefore, it should be displayed high. Because of respecting people, this place is displayed high, so that people far and near can see it, and generate reverence and blessings. The appearance is the same as the Buddha. There is the appearance of the Buddha in the Stupa (Stupa), and people will surely generate reverence when they see it. Seeing the place where the Dharma is preached is also like seeing the appearance of the Buddha. In Sanskrit, it is called Caitya (Caitya), which is translated here as a spiritual temple, or a place where offerings can be made, which is largely the same. Gaining benefits. The meaning of the scripture is: The place where the four-line verse is preached can still receive offerings from gods and humans, let alone be able to fully accept and uphold this scripture? Just like the scripture describes. The previous four-line verse, etc., according to the meaning of this scripture, compared with the previous paragraph, there are two points of superiority and inferiority. Which two points? The previous one talks about the place, and this one talks about people. The previous one explains the four-line verse, and this one explains fully accepting and upholding it. Therefore, the previous one is the worst of the worst, and this one is the best of the best. Reversing and repeating, so it says 'how much more'.
最上者。法身也。無漏無為，絕上上故。
第一者。報身也。眾聖中尊。更無過故。
希有者。化身也。如前所說四種事故。意明受持讀誦具獲三身功德圓滿也。有云：能趣菩提故云最上，勝出諸乘故云第一，世間無比故云希有。
有佛。經意云：如此經文隨何方所，即為有佛及諸弟子。
經顯下。明有佛及有之所以。謂報化必依法身，法身又從經顯。既有能顯之教，必有所顯之佛。又經是教法，佛是果法，果由理顯，理由行致，斯則三佛備足、四法具圓，所在之處豈生輕劣。
又一切下。明有弟子之所以。三乘賢聖體是無為，經顯無為故有賢聖。
尊重者。謂證如者皆是入理聖人，可尊可重故。若準魏經，即但言有佛使人尊重，不言別有弟子。故彼文云：「即為有佛，尊重似佛。」
名勝。經問意云：未審此經有何名目？不有名目，如何奉持？答文可知。徴意云：如來常說諸法名相皆空，今特立此名者，有何所以？釋意云：我所立者，名即無名，無名之名豈違空義？為受持故，于無名中強立名耳。
佛立下。釋立名之因。因即所依之義。謂金剛有能壞之義，般若有觀照之功。法喻雙彰，故曰金剛般若。其實亦約能堅之義以立，今且就用釋之，具如題中及七義句中
【現代漢語翻譯】 現代漢語譯本 『最上者』，指的是法身（Dharmakaya），它沒有煩惱，不假造作，超越了一切至上之上的境界。
『第一者』，指的是報身（Sambhogakaya），在所有聖賢中最為尊貴，沒有可以超越的。
『希有者』，指的是化身（Nirmanakaya），就像前面所說的四種因緣。意思是說，受持、讀誦此經的人，能夠獲得三身（Trikaya）功德圓滿。 有人說：能夠趨向菩提（Bodhi），所以稱為『最上』；勝過其他乘（Yana），所以稱為『第一』；世間沒有可以相比的，所以稱為『希有』。
『有佛』，經文的意思是說：這樣的經文無論在什麼地方，就等於有佛和諸位弟子在那裡。
『經顯下』，說明有佛和有弟子存在的原因。也就是說，報身和化身必定依於法身，而法身又通過經文來顯現。既然有能夠顯現的教法，必定有所顯現的佛。而且，經是教法，佛是果法，果由理顯，理由行致，這樣就三佛（Trikaya）具備，四法（Dharma）具足圓滿，所在之處怎麼會產生輕視之心呢？
『又一切下』，說明有弟子的原因。三乘（Triyana）的賢聖本體是無為法，經文顯現無為法，所以有賢聖。
『尊重者』，指的是證得真如（Tathata）的人，都是進入真理的聖人，值得尊敬和重視。如果按照魏譯本的經文，就只是說有佛使人尊重，沒有說另外有弟子。所以那裡的經文說：『就等於有佛，尊重如同佛一樣。』
『名勝』，經文提問的意思是說：不知道這部經有什麼名稱？沒有名稱，如何奉持？答案在後面的經文中可以知道。提問的意思是說：如來（Tathagata）常常說諸法（Dharma）名相皆空，現在特別立這個名稱，有什麼原因？解釋的意思是說：我所立的名稱，就是無名，無名的名稱難道違背了空（Sunyata）的含義嗎？爲了讓人們受持，所以在無名中勉強立一個名稱罷了。
『佛立下』，解釋建立名稱的原因。因就是所依據的意義。也就是說，金剛（Vajra）有能摧毀的作用，般若（Prajna）有觀照的功用。法和比喻都彰顯，所以叫做金剛般若。其實也是根據堅固的意義來建立的，現在姑且就作用來解釋它，詳細的意義在題目中和七義句中。
【English Translation】 English version 『The Uppermost』 refers to the Dharmakaya (法身), which is without outflows (無漏) and unconditioned (無為), surpassing all that is above the highest.
『The First』 refers to the Sambhogakaya (報身), the most venerable among all sages, with nothing surpassing it.
『The Rare』 refers to the Nirmanakaya (化身), as described in the four causes mentioned earlier. It means that those who receive, uphold, read, and recite this sutra will fully attain the merits of the Trikaya (三身). Some say: It is called 『Uppermost』 because it can lead to Bodhi (菩提); it is called 『First』 because it surpasses all other Yanas (乘); it is called 『Rare』 because it is incomparable in the world.
『There is a Buddha』 means, according to the sutra, that wherever this sutra is, it is as if the Buddha and all his disciples are present.
『The Sutra Reveals Below』 explains the reason for the presence of the Buddha and the disciples. That is, the Sambhogakaya and Nirmanakaya must rely on the Dharmakaya, and the Dharmakaya is revealed through the sutra. Since there is a teaching that can reveal, there must be a Buddha that is revealed. Moreover, the sutra is the teaching, and the Buddha is the fruit. The fruit is revealed by the principle, and the principle is attained through practice. Thus, the Trikaya (三佛) is complete, and the four Dharmas (四法) are fully present. How can one harbor contempt in such a place?
『Moreover, All Below』 explains the reason for the presence of the disciples. The essence of the sages of the Triyana (三乘) is unconditioned (無為), and the sutra reveals the unconditioned, hence the presence of sages.
『The Venerable』 refers to those who have realized Tathata (真如), who are all sages who have entered the truth, worthy of respect and veneration. According to the Wei translation of the sutra, it only mentions that the presence of the Buddha makes people respectful, without mentioning separate disciples. Therefore, that text says: 『It is as if there is a Buddha, and respect is like that for the Buddha.』
『Name Excellence』 The question in the sutra means: What is the name of this sutra? Without a name, how can it be upheld? The answer can be found in the following text. The intention of the question is: The Tathagata (如來) often says that all Dharmas (諸法) and names are empty (空), so why is this name specifically established? The explanation means: The name I have established is no-name. Does the name of no-name violate the meaning of Sunyata (空性)? It is only for the sake of upholding that a name is forcibly established in the absence of a name.
『The Buddha Establishes Below』 explains the reason for establishing the name. The cause is the meaning of what is relied upon. That is, Vajra (金剛) has the meaning of being able to destroy, and Prajna (般若) has the function of contemplation. Both the Dharma and the metaphor are manifested, so it is called Vajra Prajna. In fact, it is also established based on the meaning of firmness. Now, let's explain it in terms of its function. The detailed meaning is in the title and in the seven meaning sentences.
說也。
斷惑故勝者。眾生流轉為遭惑染，若斷惑染成佛無疑，豈不勝乎！
對治等者。約名顯義，義實名虛，若執虛名安得實義？慮有斯執，是故對治異說勝。
經問意云：汝謂如來除所證之法外更有別異之說不？答意云：如來除所證之法外，更無別異之說。此段躡于次前立名處來，意云非唯立此經名，名即無名，凡有所說悉皆如此。又非我獨爾，諸佛亦然。
無別等者。謂釋迦一佛初中后說，竟無別異增減，然乃但據真實無差，不約言辭有異耳。
但如下。出所以也。凡有說時皆如其證，證中無說豈有異耶？
三世下。結通諸佛。以諸佛同證，竟無二源，不證則已，證則無別也。若未至極位在因地中，隨其所說各各差別。何以故？所證不同故。如地前地上十地節級不同，由是果人決無異說。
故云下。結成上義。既一佛多佛過去未來所說皆同，咸如其證，如證之說不亦勝乎。
故論云下。引證。唯獨等者，說般若能斷煩惱，無有一佛不作此說，余皆若此。
第一等者。以諦理離言說相、離名字相，故不可說。此證前既如其證則無所說也。然無著、天親語雖似異，其意實同。既如其證，豈非第一義耶。
塵勝經。問答之文可見。釋意云：所言塵者，
【現代漢語翻譯】 現代漢語譯本： 說也。
斷惑故勝者。眾生流轉是因為被迷惑染污，如果斷除迷惑染污，成就佛果是毫無疑問的，這難道不是殊勝的嗎！(斷惑：斷除疑惑；勝者：殊勝)
對治等者。從名稱來顯示意義，意義是實在的，名稱是虛假的，如果執著于虛假的名稱，怎麼能得到實在的意義呢？考慮到有人會這樣執著，所以用對治不同的說法來顯示殊勝。(對治：用一種方法來糾正或克服另一種)
經文提問的意思是：你認為如來除了所證悟的法之外，還有其他不同的說法嗎？回答的意思是：如來除了所證悟的法之外，再沒有其他不同的說法。這段話是承接前面確立經名的部分而來，意思是不僅是確立這部經的名稱，名稱即是無名，凡是所說的都像這樣。而且不只是我這樣，諸佛也是如此。(如來：佛的稱號)
無別等者。指釋迦牟尼佛一生最初、中間、最後所說的法，最終沒有差別增減，然而只是根據真實不虛的道理，而不是指言辭上沒有差異。(釋迦：釋迦牟尼佛的簡稱)
但如下。說明原因。凡是有說法的時候，都如他所證悟的一樣，證悟中沒有言說，哪裡會有差異呢？
三世下。總結並貫通諸佛。因為諸佛證悟相同，最終沒有兩個源頭，不證悟就算了，證悟了就沒有差別。如果還沒有達到極高的地位，還在因地修行中，隨著他們所說的各有差別。為什麼呢？因為所證悟的不同。比如地前、地上、十地等階級不同，因此果位的人絕對沒有不同的說法。(三世：過去、現在、未來；因地：修行階段；果位：證悟的境界)
故云下。總結併成就上面的意義。既然一佛、多佛、過去、未來所說的都相同，都如他們所證悟的一樣，如證悟之說，難道不是殊勝的嗎？
故論云下。引用論證。唯獨等者，說般若能斷除煩惱，沒有一尊佛不這樣說，其他的也都是這樣。(般若：智慧)
第一等者。因為真諦遠離言說相、遠離名字相，所以不可說。這證明前面所說的，既然如他所證悟的一樣，就沒有什麼可說的了。然而無著、天親的語言雖然好像不同，他們的意思實際上是相同的。既然如他所證悟的一樣，難道不是第一義嗎？(無著：人名；天親：人名；第一義：最高的真理)
塵勝經。問答的文句可以見到。解釋的意思是：所說的塵，
【English Translation】 English version: Said also.
'Cutting off delusion is why one is victorious.' Sentient beings transmigrate because they are defiled by delusion. If they cut off delusion and defilement, achieving Buddhahood is without doubt. Is this not supreme! (斷惑: Cutting off delusion; 勝者: Victorious)
'Equaling the antidote.' Manifesting the meaning through the name, the meaning is real, and the name is empty. If one clings to the empty name, how can one obtain the real meaning? Fearing that some may cling in this way, therefore, using different antidotal explanations shows supremacy. (對治: Antidote)
The meaning of the sutra's question is: Do you think that the Tathagata has other different teachings besides the Dharma that he has realized? The meaning of the answer is: The Tathagata has no other different teachings besides the Dharma that he has realized. This passage follows from the previous establishment of the sutra's name, meaning that it is not only establishing the name of this sutra, the name is nameless, and all that is said is like this. Moreover, it is not only me who is like this, but all Buddhas are also like this. (如來: Tathagata)
'No difference, etc.' Refers to Shakyamuni Buddha's teachings from beginning to middle to end, ultimately without difference, increase, or decrease. However, it is only based on the real and non-false principle, not referring to differences in words. (釋迦: Shakyamuni)
'But below.' Explains the reason. Whenever there is a teaching, it is always like what he has realized. There is no speech in realization, so how can there be any difference?
'Three times below.' Concludes and connects all Buddhas. Because all Buddhas have the same realization, ultimately there are not two sources. If one does not realize, then that's it, but if one realizes, then there is no difference. If one has not reached the highest position and is still in the stage of cause, then their teachings will differ according to their respective realizations. Why? Because what they have realized is different. For example, the stages before the ground, on the ground, and the ten grounds are different. Therefore, those in the fruition position definitely have no different teachings. (三世: Three times; 因地: Stage of cause; 果位: Fruition position)
'Therefore it says below.' Concludes and accomplishes the above meaning. Since the teachings of one Buddha, many Buddhas, past, and future are all the same, and all are like what they have realized, is the teaching of realization not supreme?
'Therefore the treatise says below.' Quotes evidence. 'Uniquely, etc.' Saying that Prajna can cut off afflictions, there is not a single Buddha who does not say this. The rest are like this. (般若: Prajna)
'The first, etc.' Because the true principle is apart from the characteristic of speech and apart from the characteristic of names, therefore it cannot be spoken. This proves what was said earlier, since it is like what he has realized, there is nothing to say. However, although the words of Asanga and Vasubandhu seem different, their meanings are actually the same. Since it is like what he has realized, is it not the ultimate meaning? (無著: Asanga; 天親: Vasubandhu; 第一義: Ultimate meaning)
'Dust Victorious Sutra.' The sentences of questions and answers can be seen. The meaning of the explanation is: What is said about dust,
非煩惱塵但是地塵。所言世界者，非染因界但是地塵界。此即躡前校量中來。由前說河沙寶施不及持經，惑者所聞未能誠信。所以如來特說此義，使其明見優劣用滌所疑。具在疏文昭然可見。
論云下。釋盡其意。意云：碎界為塵，塵上不起煩惱，寶施得福，即有貪瞋五欲自娛，無惡不造。故相傳云：佈施是第三生怨，所以塵界勝於寶施，且塵界但不起過尚得為勝，況受持此經定招佛果，豈可以為劣哉。由是相望便有三重勝劣，謂寶施不及塵界，塵界不及持經；持經尚勝於塵界，豈得不如寶施。如百姓不如宰相，宰相不如天子；天子尚勝於宰相，豈得不如百姓。喻中天子最勝也。法中持經最勝也。經勝所以，豈不昭然。
大云下。但對經文以揀法喻，更無別義。
然其意者，說微塵是塵，貪等亦是塵，以俱有坌污之義故。說三千為界，說煩惱染因亦為界，以皆有為因之義故。亦可三千是器界，煩惱是有情界故也。今則揀非貪等塵及染因界，但是地塵及三千界也。是則結釋上義並如前說。
果勝。經問答之文可知。徴意云：以何義故，不以三十二相為法身如來？釋意云：如來說三十二相，非是法身無為之相，但是化身有為之相故。
恐施下。敘經起之意也。恐彼意云：若施不求佛，即起
【現代漢語翻譯】 現代漢語譯本：非煩惱塵，而是地塵（組成世界的微小物質）。所說的『世界』，不是指染污的因界，而是指地塵界。這呼應了前面的比較。因為前面說用恒河沙數量的珍寶佈施，不如受持經典，疑惑的人聽了可能不相信。所以如來特別說明這個道理，讓他們明白其中的優劣，消除疑惑。這些都詳細地記載在疏文中，非常清楚明白。
論中說：解釋了其中的含義。意思是說：把世界粉碎成微塵，微塵上不會產生煩惱。用珍寶佈施得到福報，就會有貪婪、嗔恨和五欲的享樂，什麼壞事都做得出來。所以有句話說：『佈施是第三世的怨恨』，因此微塵界勝過珍寶佈施。而且微塵界只是不起過錯就已經是勝過了，更何況受持這部經典一定能得到佛果，怎麼能說是差的呢？因此，相互比較就有三重勝劣，即珍寶佈施不如微塵界，微塵界不如受持經典；受持經典尚且勝過微塵界，怎麼會不如珍寶佈施呢？就像百姓不如宰相，宰相不如天子；天子尚且勝過宰相，怎麼會不如百姓呢？比喻中天子是最殊勝的。法中受持經典是最殊勝的。經典殊勝的原因，難道還不清楚嗎？
『大云』以下，只是對照經文來區分法和比喻，沒有別的意思。
然而其中的意思是，說微塵是塵，貪婪等等也是塵，因為都具有污染的含義。說三千大千世界為界，說煩惱染污的因也為界，因為都具有作為原因的含義。也可以說三千大千世界是器世界，煩惱是有情世界。現在則是區分不是貪婪等塵以及染污因界，而是地塵以及三千大千世界。這則是總結解釋上面的含義，都和前面說的一樣。
果勝。經文中的問答可以知道。提問的意思是：因為什麼緣故，不用三十二相作為法身如來？解釋的意思是：如來說的三十二相，不是法身無為的相，而是化身有為的相。
『恐施』以下，敘述了經文產生的用意。恐怕他們的意思是：如果佈施不求佛果，就會產生...
【English Translation】 English version: Not affliction-dust, but earth-dust (the minute particles that make up the world). What is meant by 'world' is not the realm of defilement-cause, but the realm of earth-dust. This echoes the previous comparison. Because it was previously said that giving treasures as numerous as the sands of the Ganges River is not as good as upholding the scripture, those who are confused may not believe it. Therefore, the Tathagata (如來，another name for Buddha) specifically explains this principle, so that they can understand the advantages and disadvantages and eliminate doubts. These are all recorded in detail in the commentary, which is very clear and understandable.
The treatise says: Explains its meaning. The meaning is: Crushing the world into dust, no afflictions arise on the dust. Giving treasures brings blessings, but it also brings greed, hatred, and the enjoyment of the five desires, and all kinds of evil deeds are committed. Therefore, there is a saying: 'Giving is the resentment of the third life,' so the realm of dust is superior to giving treasures. Moreover, the realm of dust is already superior simply because it does not give rise to faults, let alone that upholding this scripture will definitely attain Buddhahood (佛果，the fruit of becoming a Buddha), how can it be said to be inferior? Therefore, in comparison, there are three levels of superiority and inferiority, namely, giving treasures is not as good as the realm of dust, and the realm of dust is not as good as upholding the scripture; upholding the scripture is even superior to the realm of dust, how can it be not as good as giving treasures? Just as the common people are not as good as the prime minister, and the prime minister is not as good as the emperor; the emperor is even superior to the prime minister, how can he be not as good as the common people? In the analogy, the emperor is the most superior. In the Dharma (法，Buddhist teachings), upholding the scripture is the most superior. The reason why the scripture is superior, is it not clear?
The 'Great Cloud' below, only contrasts the scripture to distinguish between the Dharma and the analogy, there is no other meaning.
However, the meaning is that saying dust is dust, greed and so on are also dust, because they both have the meaning of defilement. Saying the three thousand great thousand worlds is a realm, saying the cause of affliction and defilement is also a realm, because they both have the meaning of being a cause. It can also be said that the three thousand great thousand worlds are the realm of vessels (器世界，the physical world), and afflictions are the realm of sentient beings (有情世界，the realm of living beings). Now it is distinguishing that it is not greed and other dust, as well as the realm of defilement-cause, but earth-dust and the three thousand great thousand worlds. This is to summarize and explain the above meaning, all as said before.
The fruit is superior. The questions and answers in the scripture can be known. The meaning of the question is: For what reason, are the thirty-two marks (三十二相，the 32 physical characteristics of a Buddha) not used as the Dharmakaya (法身，the body of the Dharma, the ultimate nature of reality) Tathagata? The meaning of the explanation is: The thirty-two marks that the Tathagata speaks of are not the unconditioned marks of the Dharmakaya, but the conditioned marks of the manifestation body (化身，a body assumed by a Buddha to appear in the world).
The 'Fear of Giving' below, narrates the intention of the arising of the scripture. Afraid that their meaning is: If giving does not seek the fruit of Buddhahood, then it will arise...
煩惱，本為求佛，云何煩惱？彼所求者，即是三十二相之身，為破此見，故復問之。
持說下。且標勝劣。謂寶施但得色相，持經即得菩提，故云勝彼福德。
何以故者。徴意云：既得三十二相，何不得菩提？
彼相下。釋也。理法身是菩提相，彼三十二相非菩提相。所以言者，菩提無相故，由法身即菩提相，非菩提相空矣。又于其中，法身則勝、色身則劣。何以故？法身無為真實性故，色身有為影像相故。然由持說因勝故，果中獲法身。寶施因劣故，果中獲色身。故上標云：持說此經勝彼福德。
經福下。轉遮謬解。恐施寶者聞上所說，便云雖知色身劣於法身，寶施不如持說，我以不能持說，不要法身，恒將寶施成就色身，相好既圓不亦妙矣。為遮此見，故此云也。謂前且約別義分于因果，故說施感相身。若據實義而論，空施不成相果。何者？由無智慧隨相生情，所施雖多唯成有漏。縱得三十二相，但是轉輪王，色相雖同不名為佛。若能持說此經，則智慧圓起，依慧行施不住有空，以無漏因獲無漏果，如此三十二相，始得名為佛焉。
意明下。結釋上義。不逾前說。
校量。經意如文可知。但甚多之言，顯超命施之福也。
捨身等者。意恐人聞寶施不及受持，便謂以是
【現代漢語翻譯】 現代漢語譯本：煩惱，本來是爲了求佛，（那麼）什麼是煩惱？（你）所求的，就是具足三十二相（Samskrita: dvātriṃśadvaralakṣaṇa，指佛或轉輪聖王所具有的三十二種殊勝的身體特徵）之身，爲了破除這種見解，所以（我）再次提問。
『持說下』。首先標明（二者的）優劣。說的是佈施珍寶只能得到色相（Rūpa，物質的表象），而受持經典就能得到菩提（Bodhi，覺悟），所以說（受持經典）勝過（佈施珍寶的）福德。
『何以故者』。這是提問，意思是：既然（佈施珍寶）能得到三十二相，為什麼不能得到菩提？
『彼相下』。這是解釋。理法身（Dharma-kāya，佛的法性之身）才是菩提之相，那三十二相不是菩提之相。為什麼這麼說呢？因為菩提是無相的，因為法身就是菩提之相，（所以）不是菩提之相就是空（Śūnyatā，空性）了。而且，在（法身和色身）之中，法身是殊勝的，色身是低劣的。為什麼呢？因為法身是無為（Asaṃskṛta，不生不滅）的真實自性，色身是有為（Saṃskṛta，生滅變化）的影像之相。然而，由於受持和宣說的因殊勝，所以在果報中獲得法身。佈施珍寶的因低劣，所以在果報中獲得色身。所以上面標明說：受持和宣說此經勝過（佈施珍寶的）福德。
『經福下』。這是爲了轉變和遮止錯誤的理解。恐怕佈施珍寶的人聽到上面所說，就說雖然知道色身不如法身，佈施珍寶不如受持和宣說，我因為不能受持和宣說，不需要法身，總是用佈施珍寶來成就色身，（我的）相好既然圓滿，不也很妙嗎？爲了遮止這種見解，所以才說這些話。說的是前面只是從不同的角度來區分因和果，所以說佈施感得相身。如果從真實的意義上來說，空施不能成就相果。為什麼呢？因為沒有智慧，隨著（外在的）相產生（執著的）情感，所佈施的即使再多，也只能成就（有）有漏（Sāsrava，有煩惱）的（果報）。即使得到三十二相，也只是轉輪王（Cakravartin，擁有統治世界的理想明君），色相雖然相同，但不能稱為佛。如果能夠受持和宣說此經，那麼智慧就會圓滿生起，依靠智慧行佈施，不住于有和空，以無漏（Anāsrava，無煩惱）的因獲得無漏的果，這樣的三十二相，才能稱為佛。
『意明下』。總結解釋上面的意義，沒有超出前面所說的。
校量。（此段）經文的意思如字面所示就可以理解。只是『甚多』這兩個字，顯示了（受持此經的福德）超越了捨棄生命的佈施。
『捨身等者』。意思是恐怕有人聽到佈施珍寶不如受持（經典），就認為因此
【English Translation】 English version: Afflictions, originally arise in seeking Buddhahood, so what are afflictions? What is sought is the body with the thirty-two marks (Samskrita: dvātriṃśadvaralakṣaṇa, referring to the thirty-two auspicious physical characteristics of a Buddha or a Chakravartin), to break this view, hence the question is repeated.
'Holding and speaking below.' First, mark the superiority and inferiority. It means that giving treasures only obtains physical characteristics (Rūpa, the appearance of matter), while holding the scriptures obtains Bodhi (Bodhi, enlightenment), so it is said that it surpasses that merit.
'What is the reason?' This is a question, meaning: Since one can obtain the thirty-two marks, why can't one obtain Bodhi?
'Those marks below.' This is an explanation. The Dharma-kāya (Dharma-kāya, the body of the Buddha's Dharma nature) is the mark of Bodhi, those thirty-two marks are not the mark of Bodhi. The reason for saying this is that Bodhi is without marks, because the Dharma-kāya is the mark of Bodhi, (so) what is not the mark of Bodhi is emptiness (Śūnyatā, emptiness). Moreover, among (the Dharma-kāya and the physical body), the Dharma-kāya is superior, and the physical body is inferior. Why? Because the Dharma-kāya is unconditioned (Asaṃskṛta, unproduced and unceasing) and of true nature, while the physical body is conditioned (Saṃskṛta, produced and ceasing) and an image. However, because the cause of holding and speaking is superior, the Dharma-kāya is obtained in the result. The cause of giving treasures is inferior, so the physical body is obtained in the result. Therefore, it is marked above that holding and speaking this scripture surpasses that merit.
'Scripture merit below.' This is to transform and stop erroneous understanding. Fearing that those who give treasures, upon hearing what was said above, would say that although they know the physical body is inferior to the Dharma-kāya, and giving treasures is inferior to holding and speaking, because I cannot hold and speak, I do not need the Dharma-kāya, and always use giving treasures to accomplish the physical body, (my) auspicious marks being complete, isn't that also wonderful? To stop this view, these words are spoken. It means that previously, the cause and effect were distinguished from different perspectives, so it was said that giving brings about the physical body. If speaking from the true meaning, empty giving cannot accomplish the result of physical marks. Why? Because without wisdom, emotions arise following (external) marks, and even if one gives much, it can only accomplish (the result of) defilements (Sāsrava, with afflictions). Even if one obtains the thirty-two marks, one is only a Chakravartin (Cakravartin, an ideal monarch who rules the world), and although the physical marks are the same, one cannot be called a Buddha. If one can hold and speak this scripture, then wisdom will arise completely, and relying on wisdom to give, one does not dwell in existence or emptiness, and with the unconditioned (Anāsrava, without afflictions) cause, one obtains the unconditioned result, and such thirty-two marks can be called a Buddha.
'The meaning clarifies below.' Summarizing and explaining the above meaning, it does not exceed what was said before.
Comparing. The meaning of the scripture (in this section) can be understood as it is written. Only the words 'very much' show that (the merit of holding this scripture) surpasses the giving of one's life.
'Giving up the body, etc.' The meaning is that perhaps someone hearing that giving treasures is not as good as holding (the scriptures), would think that therefore
身外之財所以劣於經福，若將身命佈施必勝受持。為破其見，故有此文。沙數猶劣，況一身耶？
泣嘆。經意者。謂空生聞上所說，喜極成悲泣涕連連，自宣心曲，身為羅漢已是多時，慧眼雖開未聞斯教。
捨身下。悲泣之由。然有三意。一謂傷彼捨身虛其功故。意云：捨命河沙劣於持說，不達深旨勞而無功。二謂悲曩劫不逢遇故。意云：在凡不聞故當其分，自階聖果亦未聞之。三謂慶今得聞喜極成悲故。善吉創聞深法非本所望，涕淚交流以彰極喜。今此疏中且明前一也。
論云下。引證。慧眼等者，謂空生混跡寄位小乘，自證人空已來，未聞法空之理，以法空是大乘所證境故。
然以此為經勝由者。有兩重意：一謂教若粗淺聞乃尋常，既感悲啼乃知深妙。二謂常人啼泣未足為奇，善吉悲傷當知最勝。勝之所以，不亦明乎。
正明。經意云：若人聞此能生信心，此信若生不信諸法，故云清凈。諸法既泯實相生焉，三身功德自此周備，豈不勝耶。
第一等者。如前所明。經文存略，故標二也。此中即般若教，餘者即未說般若之前，二乘人天之教。
所言實相者，即無相之相也。謂無我法之相。以要言之，離一切相名為實相。故下文云：「離一切相即名諸佛。」
言余
【現代漢語翻譯】 現代漢語譯本：身外之財之所以不如弘揚佛法所帶來的福報，是因為即使將自己的生命佈施出去，也比不上受持佛法。這是爲了破除執著于外在佈施的錯誤見解，所以才有了這段經文。即使佈施的生命數量如恒河沙數般眾多，也比不上受持佛法，更何況僅僅佈施一次生命呢？
『泣嘆』。解釋經文的含義是：須菩提（Subhuti，佛陀的弟子）聽了上面所說的話，喜悅到了極點，轉而悲傷哭泣，淚流不止，親自表達內心的感受，自己身為阿羅漢（Arhat，佛教修行 достигший просветления）已經很久了，雖然開啟了慧眼，但從未聽聞過如此殊勝的教誨。
『捨身下』。解釋悲傷哭泣的原因。大概有三種含義：一是悲傷那些捨棄生命卻虛耗功德的人。意思是說：捨棄如恒河沙數般眾多的生命，也比不上受持和宣說佛法，不明白佛法的深刻旨意，只是徒勞無功。二是悲傷過去無數劫中沒有遇到佛法。意思是說：作為凡夫俗子沒有聽聞佛法是理所當然的，但即使證得了聖果，也沒有聽聞過如此殊勝的教誨。三是慶幸現在能夠聽聞佛法，喜悅到了極點而轉為悲傷。須菩提初次聽聞如此深刻的佛法，並非自己原本所期望的，所以涕淚交流，以此來彰顯內心的極度喜悅。現在這部疏中暫且說明第一種含義。
『論云下』。引用論典來證明。『慧眼等者』，意思是說須菩提混跡于小乘佛教之中，自從證悟了人無我（人空）的道理以來，沒有聽聞過法無我（法空）的道理，因為法空是大乘佛教所證悟的境界。
之所以認為這部經勝過其他的原因，有兩重含義：一是如果教義粗淺，聽聞起來就很平常，既然能讓人感動得悲傷哭泣，就知道這部經非常深刻微妙。二是普通人啼哭並不足為奇，須菩提的悲傷才應當知道是最殊勝的。殊勝的原因，不是已經很明顯了嗎？
『正明』。正確地闡明。經文的意思是：如果有人聽聞這部經能夠生起信心，這種信心一旦生起，就不會再執著于諸法，所以說是清凈的。諸法既然消泯，實相（Reality，事物的真實面貌）就會顯現，三身（Trikaya，佛的三種化身）的功德自然就圓滿具備，這難道不是殊勝的嗎？
『第一等者』。就像前面所說明的那樣。經文內容有所省略，所以標明『二也』。這裡指的是般若（Prajna，智慧）的教義，其餘的指的是在宣說般若之前，二乘（聲聞和緣覺）和人天乘的教義。
所說的實相，就是無相之相。指的是沒有我（自我）和法（事物）的相狀。總而言之，遠離一切相就叫做實相。所以下文說：『離一切相即名諸佛。』
『言余』
【English Translation】 English version: The merit of propagating the Dharma is superior to external wealth because even giving up one's life in charity is not as good as upholding the Dharma. This passage is to dispel the misconception of clinging to external charity. Even giving up lives as numerous as the sands of the Ganges is inferior, let alone giving up one's life only once?
'Weeping and sighing.' The meaning of the sutra is: Subhuti (Subhuti, Buddha's disciple), upon hearing the above, was overjoyed to the extreme, then turned to sorrow and wept with tears streaming down his face, personally expressing his inner feelings. He had been an Arhat (Arhat, a Buddhist practitioner who has attained enlightenment) for a long time, and although he had opened his eye of wisdom, he had never heard such a sublime teaching.
'Giving up the body below.' Explains the reason for weeping in sorrow. There are roughly three meanings: First, it is to grieve for those who give up their lives but waste their merits. The meaning is: Giving up lives as numerous as the sands of the Ganges is inferior to upholding and expounding the Dharma. Not understanding the profound meaning of the Dharma is just laboring in vain. Second, it is to grieve for not encountering the Dharma in countless past kalpas. The meaning is: As an ordinary person, not hearing the Dharma is to be expected, but even after attaining the fruit of a saint, one has not heard such a sublime teaching. Third, it is to rejoice that one can now hear the Dharma, and joy turns to sorrow. Subhuti heard such profound Dharma for the first time, which was not what he originally expected, so he shed tears to show his extreme joy. Now this commentary will temporarily explain the first meaning.
'Treatise says below.' Citing treatises to prove it. 'Eye of wisdom, etc.,' means that Subhuti was mixed in with Hinayana Buddhism, and since he realized the principle of the emptiness of the person (emptiness of self), he had not heard the principle of the emptiness of phenomena (emptiness of Dharma), because the emptiness of Dharma is the state realized by Mahayana Buddhism.
The reason why this sutra is considered superior to others has two meanings: First, if the teachings are shallow, hearing them is ordinary, but since it can move people to sorrow and weeping, it is known that this sutra is very profound and subtle. Second, ordinary people crying is not surprising, but Subhuti's sorrow should be known to be the most sublime. Isn't the reason for its sublimity already obvious?
'Correctly explain.' Correctly elucidating. The meaning of the sutra is: If a person can generate faith upon hearing this sutra, once this faith arises, they will no longer cling to phenomena, so it is said to be pure. Since phenomena are extinguished, Reality (Reality, the true nature of things) will manifest, and the merits of the Trikaya (Trikaya, the three bodies of the Buddha) will naturally be fully possessed. Isn't this sublime?
'The first class.' Just as explained earlier. The content of the sutra is somewhat abbreviated, so it is marked 'also two.' This refers to the teachings of Prajna (Prajna, wisdom), and the rest refers to the teachings of the Two Vehicles (Sravakas and Pratyekabuddhas) and the Human and Deva Vehicles before the exposition of Prajna.
The so-called Reality is the aspect of no-aspect. It refers to the aspect of no self (ego) and no Dharma (things). In short, being apart from all aspects is called Reality. Therefore, the following text says: 'Being apart from all aspects is called all Buddhas.'
'Saying the rest'
教所無者。謂人天教中具足二執，小乘教內法相猶存，不可以二執之相而為實相，故言餘者非實相。非猶無也。
言此有者。謂頓除二執、雙顯二空，空病亦空，二邊皆離中道斯顯，名實相焉，故云此中有也。
問：「實相之理，教但能詮，云何信心便生實相？」
答：「謂能信此經必無二執，無二執處即是實相，非謂別有實相生也。」
佛跡。經意云：此實相者，體當勝義但唯無相，名依世諦故言實相。
為離等者。恐聞實相之名，便生實相之想。想即分別也。良以實相真妙言念不及，雖假言念唯證相應。若起當情但唯影像，恐認於此故曰即非。
信解。經意云：我為阿羅漢親稟佛言，信解受持不為難事。若當來世濁惡世中，去聖時遠不聞佛說，覽斯遺教信解法空，領受任持依解起行，若斯等類不亦難乎？
未來等者。謂無著出世當正法中，故引來世之勝人，以誡當時之劣者，是知小人君子何代無之。斯則指于第二疑中所說后五百歲持戒修福者也。
三空。經徴意云：設有能信解受持，以何義故得為希有？釋意云：以無我等相故，此則我空也。
徴意云：所以令無我等相者，何謂也？釋意云：以我等相即非相故，我相體是心心所法，既無此體即是法空也。
【現代漢語翻譯】 現代漢語譯本 『教所無者』，是指人天教中存在著兩種執著（二執），小乘教內還存留著法相，不能以這兩種執著的表象作為實相，所以說『餘者非實相』。『非』不是『無』的意思。
『言此有者』，是指徹底去除兩種執著，同時顯現兩種空性（二空），連空性的執著也去除，遠離兩種邊見，中道才能顯現，這稱為實相，所以說『此中有也』。
問：『實相的道理，教義只能詮釋，為什麼信心就能產生實相呢？』
答：『因為能相信此經必定沒有兩種執著，沒有兩種執著的地方就是實相，不是說另外產生一個實相。』
『佛跡』。《經》的含義是：這個實相，本體是勝義諦，但本身沒有表象，名稱是依世俗諦而說，所以稱為實相。
『為離等者』，是爲了避免聽到實相這個名稱，就產生對實相的想像。想像就是分別。因為實相的真妙之處，言語和念頭都無法達到，即使借用言語和念頭，也只有證悟才能相應。如果產生主觀的理解，那只是影像，恐怕誤認這個影像，所以說『即非』。
『信解』。《經》的含義是：我作為阿羅漢（Arhat，已證得涅槃的聖者），親自聽聞佛的教誨，相信理解並接受奉行，不是難事。如果未來濁惡的世道中，距離聖人的時代遙遠，聽不到佛的教誨，看到這些遺留的教義，相信理解法空的道理，領悟接受並堅持奉行，依靠理解而開始修行，像這樣的人難道不是很難嗎？
『未來等者』，是指無著（Asanga，瑜伽行唯識學派創始人之一）出世在正法時期，所以引用未來世的賢能之人，來告誡當時的平庸之人，由此可知小人和君子哪個時代都有。這指的是在第二種疑惑中所說的后五百歲持戒修福的人。
『三空』。《經》的提問是：假設有人能相信理解並接受奉行，因為什麼緣故可以稱為稀有？解釋是：因為沒有我等相，這就是我空。
提問是：使人沒有我等相的原因是什麼呢？解釋是：因為我等相即非相，我相的本體是心和心所法，既然沒有這個本體，就是法空。
【English Translation】 English version 『教所無者』 (jiào suǒ wú zhě, That which is not found in the teachings) refers to the fact that in the teachings of humans and gods, there exist two attachments (二執, èr zhí), and within the teachings of the Hinayana (小乘, xiǎo chéng), the characteristics of dharmas (法相, fǎ xiàng) still remain. One cannot take these two kinds of attachments as the true reality (實相, shí xiàng). Therefore, it is said that 『餘者非實相』 (yú zhě fēi shí xiàng, what remains is not true reality). 『非』 (fēi, not) does not mean 『無』 (wú, non-existent).
『言此有者』 (yán cǐ yǒu zhě, That which is said to exist here) refers to the complete removal of the two attachments and the simultaneous manifestation of the two emptinesses (二空, èr kōng). Even the attachment to emptiness is removed. When one is far from both extremes, the Middle Way (中道, zhōng dào) is revealed. This is called true reality, hence it is said 『此中有也』 (cǐ zhōng yǒu yě, it exists here).
Question: 『The principle of true reality can only be explained by the teachings. How can faith give rise to true reality?』
Answer: 『Because one can believe that this sutra definitely has no two attachments. The place where there are no two attachments is true reality. It is not that a separate true reality arises.』
『佛跡』 (fó jì, Buddha's traces). The meaning of the sutra is: This true reality, its essence is the ultimate truth (勝義諦, shèng yì dì), but it inherently has no form. The name is based on conventional truth (世俗諦, shì sú dì), so it is called true reality.
『為離等者』 (wèi lí děng zhě, In order to avoid, etc.) is to prevent the arising of an imagination of true reality upon hearing the name of true reality. Imagination is discrimination. Because the true and wonderful nature of true reality cannot be reached by words and thoughts. Even if words and thoughts are used, only realization can correspond to it. If a subjective understanding arises, it is only an image. Fearing that one might mistake this image, it is said 『即非』 (jí fēi, is not).
『信解』 (xìn jiě, Faith and understanding). The meaning of the sutra is: I, as an Arhat (阿羅漢, ā luó hàn, one who has attained Nirvana), personally received the Buddha's teachings. Believing, understanding, and upholding them is not difficult. If, in the future, in a degenerate age, far removed from the time of the sages, one does not hear the Buddha's teachings, but sees these remaining teachings, believes and understands the principle of the emptiness of dharmas, comprehends, accepts, and upholds them, and begins to practice based on understanding, wouldn't such people find it very difficult?
『未來等者』 (wèi lái děng zhě, The future, etc.) refers to Asanga (無著, wú zhuó, one of the founders of the Yogacara school) being born in the era of the true Dharma. Therefore, he cites the virtuous people of the future to warn the mediocre people of that time. From this, it can be known that there are petty people and virtuous people in every age. This refers to those who uphold the precepts and cultivate blessings in the last five hundred years mentioned in the second doubt.
『三空』 (sān kōng, Three emptinesses). The question in the sutra is: Supposing someone can believe, understand, and uphold, for what reason can they be called rare? The explanation is: Because there is no self or other characteristics, this is the emptiness of self (我空, wǒ kōng).
The question is: What is the reason for causing people to have no self or other characteristics? The explanation is: Because the characteristics of self and others are not characteristics. The essence of the self-characteristic is the mind and mental functions. Since there is no such essence, it is the emptiness of dharmas (法空, fǎ kōng).
又徴意云：以何義故，令無我法之相？后釋意云：離一切相名為佛故，諸相雖多不逾我法。今此統收故云一切，斯則是相皆離為俱空也。俱空之理則名為佛，佛自此成故言勝也。人法二取其義可知。
顯示等者。為我法二空菩薩有分，離一切相方是如來。
今顯示此義者。令諸菩薩方便隨順學而習之，見賢思齊速成佛故，故云諸佛世尊乃至如是學也。
印定。經意如文可知。然以前來從爾時須菩提聞說是經，乃至離一切相即名諸佛，儘是空生之言，于中邐迤有其六重：所謂聞法悲啼、信生實相、對彰難易、明無我人、法執兼亡、盡成佛故。如斯所說皆當誠諦之言，故佛世尊印云如是。
重言者。表言當之極耳。
不動。經意云：此經深妙難解難知，或有人聞多生驚畏，若得不生驚畏，豈不希有者哉。實難其人蓋緣經勝，經勝之義昭然可知。
驚畏者。此三行相不同。驚謂愕然而怪，怖則進退慞惶，畏則一向恐懼。如人慾往上京，行於大路，以先未經歷忽然而驚，心自念言：「何謂至此？」或進或退、疑是疑非，遂無決定之心，謂此路元來不是，或反而不進，或恐懼發狂墜壑投巖，不終天命。法中亦爾，以佛於人天小乘教中說空說有，不達意者，隨言而執。及說此經則顯
【現代漢語翻譯】 現代漢語譯本： 又徵詢其意說：根據什麼道理，要去除我法（ātman-dharma）的相？後來的解釋是：因為離開一切相才稱為佛（Buddha），各種相雖然很多，但都離不開我法。現在這裡統統收攝，所以說一切，這就是說一切相都離開，成為俱空。俱空的道理就稱為佛，佛由此成就，所以說是殊勝的。人法二取，其中的含義可以理解。 『顯示等者』。因為我法二空對菩薩（Bodhisattva）來說是有分位的，離開一切相才是如來（Tathāgata）。 現在顯示這個意義，是爲了讓各位菩薩方便隨順地學習，看到賢人就想著向他看齊，迅速成就佛果，所以說諸佛世尊乃至如此學習。 印證確定。經文的意思如字面所示可以理解。然而，從前面『爾時須菩提聞說是經』，乃至『離一切相即名諸佛』，全部都是須菩提（Subhūti）所說的話，其中逐漸有六重含義：所謂聞法悲啼、信生實相、對彰難易、明無我人、法執兼亡、盡成佛故。像這樣所說的話都應當是真實不虛的，所以佛世尊印證說『如是』。 重複說『如是』，表示言語表達達到了極致。 『不動』。經文的意思是：這部經深奧微妙，難以理解難以知曉，或許有人聽了會產生驚恐畏懼，如果能夠不產生驚恐畏懼，豈不是非常稀有嗎？實在是難得這樣的人，大概是因為這部經殊勝，經文殊勝的意義昭然可知。 『驚畏者』。這三種狀態不同。『驚』是指愕然奇怪，『怖』是指進退彷徨，『畏』是指一味恐懼。就像有人想要前往京城，走在大路上，因為先前沒有經歷過而忽然感到驚異，心裡自言自語：『怎麼會到這裡？』或者前進或者後退、懷疑是對是錯，於是沒有決定的心思，認為這條路本來就不是（去京城的路），或者反而不前進，或者恐懼發狂墜入山谷投身懸崖，不能終其天年。佛法中也是這樣，佛在人天小乘教中說空說有，不理解其中含義的人，就隨言語而執著。等到宣說這部經的時候就顯
【English Translation】 English version: Furthermore, [it] inquires about the meaning, saying: 'For what reason should the characteristics of self (ātman) and dharma be eliminated?' The subsequent explanation is: 'Because one is called a Buddha (Buddha) by being apart from all characteristics, although there are many characteristics, they do not exceed self and dharma.' Now, this comprehensively includes everything, so it is said 'all,' which means that all characteristics are separated, resulting in mutual emptiness. The principle of mutual emptiness is called Buddha, and Buddhahood is attained through this, so it is said to be supreme. The meaning of grasping onto self and dharma can be understood. 『Displaying and so on.』 Because the emptiness of self and dharma is a partial attainment for Bodhisattvas (Bodhisattva), only by being apart from all characteristics is one a Tathāgata (Tathāgata). Now, displaying this meaning is to enable all Bodhisattvas to conveniently and accordingly learn and practice, to see the virtuous and think of emulating them, and to quickly achieve Buddhahood, therefore it is said that all Buddhas, World Honored Ones, and so on, learn in this way. Confirming and establishing. The meaning of the sutra is understandable as it is written. However, from the previous 'At that time, Subhūti (Subhūti) heard this sutra,' up to 'Being apart from all characteristics is called all Buddhas,' all are the words of Subhūti, within which there are gradually six layers of meaning: so-called weeping with sorrow upon hearing the Dharma, faith arising in the true nature of reality, contrasting the easy and the difficult, clarifying the absence of self and person, the simultaneous elimination of attachment to dharma, and complete attainment of Buddhahood. What is said in this way should all be truthful words, therefore the Buddha, the World Honored One, confirms and says 'Thus it is.' Repeating 'Thus it is' indicates that the expression of words has reached its limit. 『Unmoving.』 The meaning of the sutra is: This sutra is profound and subtle, difficult to understand and difficult to know, perhaps someone who hears it will generate alarm and fear, if one can not generate alarm and fear, would it not be extremely rare? It is truly difficult to find such a person, probably because this sutra is supreme, the meaning of the sutra's supremacy is clearly knowable. 『Alarm and fear.』 These three states are different. 『Alarm』 refers to being astonished and strange, 『fear』 refers to being bewildered in advancing and retreating, 『dread』 refers to being consistently fearful. It is like a person wanting to go to the capital city, walking on the main road, suddenly feeling alarmed because they have not experienced it before, thinking to themselves: 'How did I get here?' Either advancing or retreating, doubting whether it is right or wrong, and thus having no decisive mind, thinking that this road was not originally (the road to the capital), or instead not advancing, or being fearful and going mad, falling into ravines and throwing themselves off cliffs, not finishing their natural lifespan. It is also like this in the Dharma, the Buddha speaks of emptiness and existence in the teachings of humans, devas, and the Small Vehicle, those who do not understand the meaning cling to the words. When this sutra is spoken, it reveals
非空非有中道之理，先所執者悉皆驚畏，卻以為非不能進趣，或墮凡夫或落小乘，菩提真空從茲永失。今之經意則云：若人聞此不有不空難信之法，不生驚畏之心，則能不捨菩提進向大道。旨趣深妙鮮有其人，若或有之，是為希有也。
大因。經徴意云：以何義故，聞而不驚等得為希有耶？釋意云：以此法門于諸波羅蜜中是第一波羅蜜故。然此波羅蜜，若約勝義則不可言，故言非第一等。今所說者約世諦說，為勝之義不亦然乎，故云是名等。
二都下。為前來兩重校量皆言經勝，釋勝所以已列九門，每門之中各是一義，未知根本何謂勝乎？斯則于勝所以中，更徴勝所以也。
大因者。謂第六般若波羅蜜也。以佛有三身，法身最大，此能得故，名為大因；六中最勝，故稱第一。
勝餘等者。謂人天二乘教中不詮此法，今乃詮之。彼以所詮劣故，能詮亦劣。此以所詮勝故，能詮亦勝也。
清凈等者。謂隨相之法建言必異，離相之理說即無差，以平等一味故，平等一味即勝義諦也，以是勝義故清凈矣。
故彼下。通釋都徴之意。檀即是施，通於內外二財，故云等也。
無如是功德者。謂在因無破惑之功，在果無法身之德，故此福者受持讀誦也。然前門門皆顯經勝，勝之根本不過
【現代漢語翻譯】 現代漢語譯本：非空非有的中道之理，先前所執著的人都會感到驚恐畏懼，反而認為它不對，不能由此前進，或者墮入凡夫的境界，或者落入小乘的境界，菩提（Bodhi，覺悟）的真空妙理從此永遠失去。現在的經文意思是說：如果有人聽到這不有不空難以置信的佛法，不產生驚恐畏懼的心，就能不捨棄菩提心，朝著大道前進。這種旨趣深奧微妙，很少有人能做到，如果有人能做到，那就是非常稀有的。
大因。經文的征問意思是：因為什麼緣故，聽到不驚恐等才能算是稀有呢？解釋意思是：因為這個法門在各種波羅蜜（Pāramitā，到彼岸）中是第一波羅蜜。然而這個波羅蜜，如果從勝義諦（Paramārtha-satya，最高真理）來說就不可言說，所以說不是第一等。現在所說的是從世俗諦（Saṃvṛti-satya，相對真理）來說，作為殊勝的意義不也是這樣嗎？所以說是名等。
二都下。因為前面兩次衡量都說經文殊勝，解釋殊勝的原因已經列出九個方面，每個方面都是一個意義，不知道根本上什麼才是殊勝呢？這就是在殊勝的原因中，更進一步征問殊勝的原因。
大因者。指的是第六般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。因為佛有三身（Trikāya），法身（Dharmakāya）最大，此般若波羅蜜能證得法身，所以稱為大因；在六種波羅蜜中最殊勝，所以稱為第一。
勝餘等者。指的是人天二乘的教法中不詮釋這個法，現在才詮釋它。他們因為所詮釋的道理低劣，所以能詮釋的言教也低劣。這裡因為所詮釋的道理殊勝，所以能詮釋的言教也殊勝。
清凈等者。指的是隨順現象的法，建立言說必定有差異，遠離現象的道理，說出來就沒有差別，因為平等一味，平等一味就是勝義諦，因為是勝義諦所以清凈。
故彼下。總的解釋都征問的意思。檀（Dāna）就是佈施，包括內外兩種財物，所以說等。
無如是功德者。指的是在因地沒有破除迷惑的功用，在果地沒有法身的功德，所以這個福德是受持讀誦經文。然而前面每個方面都顯示經文殊勝，殊勝的根本不過是般若。
【English Translation】 English version: The Middle Way of neither emptiness nor existence will startle and frighten those previously attached to fixed notions. They will reject it as incorrect and be unable to progress, either falling into the realm of ordinary beings or into the lesser vehicle (Hinayana), thus forever losing the true emptiness of Bodhi (Enlightenment). The meaning of the present scripture is: if a person hears this Dharma of inconceivable non-existence and non-emptiness without feeling startled or frightened, then they can advance towards the Great Path without abandoning the Bodhi mind. Such a profound and subtle purpose is rare; if there is such a person, they are exceedingly rare.
Great Cause. The scripture's inquiry means: For what reason is hearing without fear considered rare? The explanation means: Because this Dharma gate is the foremost Pāramitā (Perfection, going to the other shore) among all the Pāramitās. However, this Pāramitā, if spoken of in terms of the Paramārtha-satya (Ultimate Truth), cannot be described, hence it is said not to be the foremost. What is being spoken of now is in terms of the Saṃvṛti-satya (Conventional Truth), isn't it also in the sense of being superior? Therefore, it is said 'is named, etc.'
Two All Below. Because the previous two comparisons both stated the scripture is superior, and the reasons for its superiority have been listed in nine aspects, each aspect having a meaning, what is fundamentally superior is unknown. Therefore, within the reasons for superiority, there is a further inquiry into the reasons for superiority.
Great Cause refers to the sixth Prajñāpāramitā (Perfection of Wisdom). Because the Buddha has three bodies (Trikāya), the Dharmakāya (Dharma Body) being the greatest, and this can be attained through this, it is called the Great Cause; it is the most superior among the six, hence it is called the foremost.
Superior to Others, etc. refers to the teachings of humans and gods and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) not explaining this Dharma, but now it is being explained. Because what they explain is inferior, what explains it is also inferior. Here, because what is explained is superior, what explains it is also superior.
Pure, etc. refers to the fact that when establishing words for phenomena that follow appearances, there must be differences, but when speaking of the principle that is apart from appearances, there is no difference, because it is of equal and singular taste, and this equal and singular taste is the Paramārtha-satya (Ultimate Truth), and because it is the Ultimate Truth, it is pure.
Therefore, Below. Generally explains the meaning of all the inquiries. Dāna (Giving) is giving, encompassing both internal and external wealth, hence it says 'etc.'
Without Such Merits refers to the fact that in the causal stage, there is no function of breaking through delusion, and in the fruition stage, there is no merit of the Dharmakāya (Dharma Body), so this merit is upholding, reciting, and reading the scripture. However, each of the previous aspects reveals the scripture's superiority, and the root of its superiority is none other than Prajñā (Wisdom).
此門，能成清凈法身，是故說名為勝，內外財施安可校量？
第八疏初標章。向說下。指疑起處也。此從前內財校量中來，謂河沙命施全勝外財，猶感苦身故名為劣。
若爾者。印定前說。
依此下。結成疑也。謂依此經受持解說不憚勞苦，即是菩薩行。菩薩之行無所不為，剜身然燈割股救鴿，一句投火半偈亡軀，供佛燒身捐形飼虎，如是等行皆名苦因。為行頗同果證何異，因果既等何勝劣哉？
云何等者。意明前捨身命即成苦果，今受持經亦是苦行，何故不成苦果耶？
忍體。經意云：忍辱波羅蜜者，勝義諦中則無此相，故云非忍辱等。
斷疑意者。若如汝言受持此經，及菩薩行苦行，便同捨身俱成苦果者。此義不然。以前捨身不達無相即成苦果，持說此法菩薩苦行達無我人，知忍無忍、彼岸非岸，直造本源，豈成苦果？故云忍辱非忍辱等。
忍到等者。然此以超忍為體，須知本末五重，然後披疏則明見其理。五重者：一、是本源之心非動非靜。二、不忍謂以怨報怨。三、忍雖不加報未能忘懷，即未至彼岸忍。四、忘情絕慮寂然不動，即至彼岸忍。五、非動非靜，即超彼岸忍。為治動心且居靜境，動既非實靜豈為真？若準五門方為究竟，與其第一更無二源，體相常然竟
【現代漢語翻譯】 現代漢語譯本： 此法門，能夠成就清凈的法身（Dharmakāya，佛的真身），因此說它是殊勝的。用內外財物佈施，怎麼能與此相比呢？
第八疏一開始標明章節。『向說下』，指出了產生疑問的地方。這是從前面關於內財校量的討論中引申出來的，意思是說，像恒河沙數那樣多的生命佈施，雖然完全勝過外在的財物佈施，但仍然會感得痛苦的身體，所以被稱為『劣』。
『若爾者』，印證並確定前面的說法。
『依此下』，總結並形成疑問。意思是說，依照這部經受持、讀誦、解說，不畏懼勞苦，這就是菩薩行（Bodhisattva-caryā，菩薩的修行）。菩薩的修行無所不為，例如剜身燃燈、割肉救鴿，甚至一句經文就投身火中，半句偈頌就捨棄身體，供養佛陀而焚燒自身，捨棄形體餵養老虎，像這樣的行為都稱為苦因。這些行為和修行頗為相似，那麼果證又有什麼不同呢？如果因果相同，又怎麼能說有勝劣之分呢？
『云何等者』，意在說明，前面所說的捨棄身命，立即成就苦果，而現在受持經典也是苦行，為什麼不能成就苦果呢？
『忍體』，經文的意思是說：忍辱波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）在勝義諦（paramārtha-satya，最高真理）中是沒有這種相狀的，所以說『非忍辱等』。
『斷疑意者』，如果像你所說，受持此經以及菩薩所行的苦行，就和捨棄身命一樣，都會成就苦果，那麼這種說法是不對的。因為以前捨棄身命，沒有通達無相（animitta，沒有形相）的道理，所以會成就苦果。而受持、解說此法，菩薩所行的苦行，通達無我（anātman，沒有自我）和無人（nirudaka，沒有人的概念）的道理，知道忍辱並非真正的忍辱，彼岸並非真正的彼岸，直接到達本源，怎麼會成就苦果呢？所以說忍辱非忍辱等等。
『忍到等者』，然而這裡是以超越忍辱為本體，必須明白本末五重，然後閱讀疏文才能明白其中的道理。五重是：一、是本源之心，非動非靜。二、不忍，就是以怨報怨。三、忍，雖然不加以報復，但未能忘懷，這就是未到彼岸的忍。四、忘情絕慮，寂然不動，這就是到達彼岸的忍。五、非動非靜，這就是超越彼岸的忍。爲了治理動心，暫且居住在安靜的環境中，動既然不是真實的，靜又怎麼能是真呢？如果按照這五重境界，才能達到究竟，與第一重境界沒有第二個源頭，本體和相狀永遠如此。
【English Translation】 English version: This Dharma gate can accomplish the pure Dharmakāya (the true body of the Buddha), therefore it is said to be supreme. How can the giving of internal and external wealth be compared to it?
The eighth commentary initially marks the chapter. 'Xiang shuo xia' points out the source of doubt. This comes from the previous discussion on the comparison of internal wealth, meaning that giving away lives as numerous as the sands of the Ganges, although completely superior to external wealth giving, still results in experiencing a suffering body, hence it is called 'inferior'.
'Ruo erzhe' confirms and establishes the previous statement.
'Yi ci xia' summarizes and forms the question. It means that upholding, reciting, and explaining this sutra without fearing hardship is the Bodhisattva-caryā (practice of a Bodhisattva). A Bodhisattva's practice is all-encompassing, such as gouging out one's body to light lamps, cutting flesh to save doves, even throwing oneself into fire for a single verse, sacrificing one's body for half a verse, offering oneself to the Buddha by burning oneself, and giving up one's form to feed tigers. Such actions are all called causes of suffering. These actions are quite similar to practice, so what is the difference in the fruit of realization? If the cause and effect are the same, how can there be a distinction between superior and inferior?
'Yun he deng zhe' intends to explain that the previously mentioned giving up of life immediately results in the fruit of suffering, while upholding the sutra is also a practice of suffering. Why doesn't it result in the fruit of suffering?
'Ren ti', the meaning of the sutra is: Kṣānti-pāramitā (patience perfection) does not have such characteristics in paramārtha-satya (ultimate truth), so it is said 'not patience, etc.'
'Duan yi yi zhe', if, as you say, upholding this sutra and the suffering practices of a Bodhisattva are the same as giving up life and will all result in the fruit of suffering, then this statement is incorrect. Because previously, giving up life without understanding the principle of animitta (absence of characteristics) will result in the fruit of suffering. However, upholding and explaining this Dharma, the suffering practices of a Bodhisattva, understand the principles of anātman (no self) and nirudaka (no person), knowing that patience is not true patience, and the other shore is not the true other shore, directly reaching the original source, how can it result in the fruit of suffering? Therefore, it is said that patience is not patience, etc.
'Ren dao deng zhe', however, this takes transcending patience as its essence. One must understand the five levels of root and branch, and then reading the commentary will clarify the reasoning. The five levels are: first, the mind of the original source, neither moving nor still; second, impatience, which is repaying hatred with hatred; third, patience, although not retaliating, one has not forgotten the hatred, which is patience that has not reached the other shore; fourth, forgetting emotions and eliminating worries, being still and unmoving, which is patience that has reached the other shore; fifth, neither moving nor still, which is patience that has transcended the other shore. To manage the moving mind, temporarily reside in a quiet environment. Since movement is not real, how can stillness be true? If following these five levels, one can reach the ultimate, and there is no second source from the first level, the essence and characteristics are always so.
無改易。今言忍辱波羅蜜即第四門，非忍辱波羅蜜即第五門。
離苦相者，已越第三彼岸非岸，兼超第四，尚逾靜境豈有動心，初后兩端正當忍體。
正明。經徴意云：以何義故，能行此忍？釋意云：以無我人等相故也。歌利王等，準《涅槃經》說：「我念往昔，生南天竺富單那城婆羅門家。是時有王名迦羅富，其性暴惡憍慢自在。我于爾時為眾生故，在彼城外寂然禪思。爾時彼王春木華敷，與其眷屬宮人婇女出城遊觀，在林樹下五欲自娛，其諸婇女舍王遊戲遂至我所。我時為欲斷彼貪故而為說法。時王見我便生噁心，而問我言：『汝今以得阿羅漢果耶？』我言：『不得。』復言：『獲得不還果耶？』我言：『不得。』復言：『汝既年少，未得如是二果，則為具有貪慾煩惱，云何恣情觀我女人？』我即答言：『大王當知，我今雖未斷貪慾結，然其內心實無貪著。』王言：『癡人，世有仙人服氣食果見色尚貪，況汝盛年未斷貪慾，云何見色而當不著？』我言：『大王！見色不貪，實不由於服氣食果，皆由繫念無常不凈。』王言：『若有輕他而生誹謗，云何得名修持凈戒？』我言：『大王！若有妒心則為誹謗，我無妒心云何言謗？』王言：『大士！云何名戒？』我言：『忍名為戒。』王言：『若忍是戒，當截
【現代漢語翻譯】 現代漢語譯本： 不改變。現在說忍辱波羅蜜（Kshanti Paramita，忍辱到彼岸）就是第四門，不是忍辱波羅蜜就是第五門。
遠離苦相的人，已經超越了第三個彼岸非岸，兼且超越了第四個彼岸，尚且超過了寂靜的境界，哪裡會有動心呢？最初和最後兩端正是忍辱的本體。
正面闡明。經文提問說：『因為什麼緣故，能夠修行這種忍辱呢？』解釋說：『因為沒有我相、人相等等的緣故。』歌利王（Kali，暴君）等，根據《涅槃經》所說：『我回憶往昔，出生在南天竺富單那城（Pundravardhana，古代印度城市）的婆羅門（Brahmin，印度教祭司）家中。當時有一位國王名叫迦羅富（Kalabu，暴君），他性情暴虐，驕慢放縱。我那時爲了眾生的緣故，在那座城外寂靜地禪思。當時那位國王正值春木開花，和他的眷屬、宮人、婇女出城遊玩觀賞，在林樹下用五欲自我娛樂，那些婇女離開國王嬉戲，來到了我的住所。我當時爲了斷除她們的貪慾，而為她們說法。當時國王看見我便生起噁心，問我說：『你現在已經證得阿羅漢（Arhat，佛教修行最高果位之一）果了嗎？』我說：『沒有。』又說：『獲得不還果（Anagamin，佛教修行果位之一）了嗎？』我說：『沒有。』又說：『你既然年少，沒有證得這兩種果位，就是具有貪慾煩惱，怎麼能隨意觀看我的女人？』我立即回答說：『大王應當知道，我如今雖然沒有斷除貪慾的束縛，但是我的內心實在沒有貪著。』國王說：『癡人，世上有仙人服氣食果，見到美色尚且貪戀，何況你正值盛年，沒有斷除貪慾，怎麼能見到美色而不貪著呢？』我說：『大王！見到美色不貪戀，實在不是因為服氣食果，都是因為繫念無常不凈。』國王說：『如果輕視他人而產生誹謗，怎麼能稱作修持清凈的戒律呢？』我說：『大王！如果有嫉妒心就會誹謗，我沒有嫉妒心，怎麼能說是誹謗呢？』國王說：『大士！什麼叫做戒律？』我說：『忍辱叫做戒律。』國王說：『如果忍辱是戒律，就應當砍斷
【English Translation】 English version: Without alteration. Now, speaking of Kshanti Paramita (Perseverance to the Other Shore) is the fourth gate; not Kshanti Paramita is the fifth gate.
One who is apart from the characteristic of suffering has already crossed the third shore and non-shore, and also transcends the fourth. Surpassing even the realm of stillness, how could there be a disturbed mind? The beginning and the end are precisely the substance of forbearance.
Direct explanation. The sutra inquires, 'For what reason is one able to practice this forbearance?' The explanation is, 'Because of the absence of self-image, person-image, and so on.' King Kali (the tyrant) and others, according to the Nirvana Sutra, said, 'I recall in the past, I was born in a Brahmin (Hindu priest) family in the city of Pundravardhana (ancient Indian city) in South India. At that time, there was a king named Kalabu (the tyrant), who was violent, arrogant, and unrestrained. At that time, for the sake of sentient beings, I was quietly meditating outside that city. At that time, the king, during the flowering of spring trees, went out of the city with his family, palace women, and concubines to play and enjoy the scenery, indulging in the five desires under the trees. Those concubines left the king to play and came to my place. At that time, in order to cut off their greed, I preached the Dharma for them. At that time, the king saw me and became angry, and asked me, 'Have you now attained the Arhat (one of the highest attainments in Buddhism) fruit?' I said, 'No.' He further said, 'Have you attained the Anagamin (a stage of enlightenment in Buddhism) fruit?' I said, 'No.' He further said, 'Since you are young and have not attained these two fruits, you must have greed and afflictions. How can you freely look at my women?' I immediately replied, 'Great King, you should know that although I have not cut off the bonds of greed, my heart truly has no attachment.' The king said, 'Fool, there are immortals in the world who consume air and eat fruit, and still crave beauty when they see it. How much more so for you, who are in your prime and have not cut off greed, how can you not be attached when you see beauty?' I said, 'Great King! Not craving beauty when seeing it is truly not due to consuming air and eating fruit, but all due to focusing on impermanence and impurity.' The king said, 'If one despises others and creates slander, how can one be called a practitioner of pure precepts?' I said, 'Great King! If there is jealousy, there will be slander. I have no jealousy, so how can you say I slander?' The king said, 'Great Bodhisattva! What is called a precept?' I said, 'Forbearance is called a precept.' The king said, 'If forbearance is a precept, then I should cut off
汝耳，若能忍者知汝持戒。』即截我耳。時我被截容顏不變。時王群臣見是事已，即諫王言：『如是大士不應加害。』王告諸臣：『汝等云何知是大士？』諸臣不言：『見受苦時容顏不變。』王復語言：『我當更試，知變不變？』即劓其鼻刖其手足。爾時菩薩，已於無量無邊世中，修習慈悲慜苦眾生。時四天王心懷瞋忿，雨砂礫石。王見事已心大怖畏，復至我所長跪而言：『惟愿哀慜，聽我懺悔。』我言：『大王！我心無瞋亦如無貪。』王言：『大德！云何得知？』我即立誓：『我若真實無瞋恨者，令我此身平復如故。』發是愿已身即平復。」今疏言，問得四果者，蓋通相而言也。
論云：下義如后釋。
反顯。經徴意云：以何義故得知無我等相？釋意云：若有我相應生瞋恨，既不瞋恨則無我相。如昔立誓若實無瞋身即平復，以無瞋故則知無我。以無我故，方成真實忍波羅蜜。支，離也。
相續忍。經意云：恐人將謂只是一度能為此忍，故說過去已五百生。或恐人言：無我能忍應可暫時，若使頻為必不能爾。故說多生悉皆如是。或恐人言：有何所因無我能忍？故說多生忍之熟故。含三意故，有是言也。
累苦故者。本疑累苦難忍，卻由累苦能忍，斯則翻前三意中后二意也。
而樂者。
【現代漢語翻譯】 現代漢語譯本： 『你的耳朵，如果能忍受，就知道你持戒。』隨即砍掉我的耳朵。當時我被砍掉耳朵，容貌神色沒有改變。當時國王和群臣見到這件事後，就勸諫國王說：『不應該加害這樣的大士。』國王問各位大臣：『你們憑什麼知道他是大士？』各位大臣回答說：『見到他遭受痛苦時容貌神色沒有改變。』國王又說：『我應當再試探，看他是否會改變？』隨即割掉他的鼻子，砍斷他的手腳。當時菩薩，已經在無量無邊的世代中，修習慈悲憐憫受苦的眾生。當時四大天王心懷嗔恨憤怒，降下砂石。國王見到這事後心中非常害怕，又到我這裡長跪說：『希望您哀憐，聽我懺悔。』我說：『大王！我心中沒有嗔恨也如同沒有貪慾。』國王說：『大德！怎麼知道呢？』我隨即立誓：『我如果真實沒有嗔恨，讓我這身體平復如初。』發出這個誓願後身體就平復了。」現在疏文說，問得到四果（Srotapanna, Sakadagami, Anagami, Arhat，聲聞乘的四個果位）的人，大概是通泛而言的。
論中說：下面的意義如後面解釋。
反過來顯示。經文徵詢意義說：以什麼意義得知沒有我等相？解釋意義說：如果有我相應就會產生嗔恨，既然不嗔恨就沒有我相。如過去立誓如果真實沒有嗔恨身體就平復，因為沒有嗔恨所以知道沒有我。因為沒有我，才能成就真實的忍波羅蜜（Ksanti-paramita，忍辱波羅蜜）。支，是分離的意思。
相續忍。經文意義說：恐怕有人認為只是一次能夠做到這種忍耐，所以說過去已經五百生。或者恐怕有人說：沒有我能忍耐應該可以暫時，如果多次這樣做必定不能這樣。所以說多生都這樣。或者恐怕有人說：有什麼原因沒有我能忍耐？所以說多生忍耐成熟的緣故。包含三種意思，所以有這些話。
累積痛苦的緣故。本來懷疑累積痛苦難以忍受，卻因為累積痛苦能夠忍受，這就是翻轉前面三種意思中的后兩種意思。
而快樂。
【English Translation】 English version: 'Your ears, if they can endure, will show that you uphold the precepts.' Then he cut off my ears. At that time, when my ears were cut off, my countenance did not change. When the king and his ministers saw this, they advised the king, saying, 'Such a great being should not be harmed.' The king asked his ministers, 'How do you know he is a great being?' The ministers replied, 'We saw that his countenance did not change when he suffered.' The king said again, 'I shall test him further to see if he changes or not.' Then he cut off his nose and severed his hands and feet. At that time, the Bodhisattva, in countless lifetimes, had cultivated compassion for suffering beings. Then the Four Heavenly Kings, with hearts full of anger and resentment, rained down sand and gravel. When the king saw this, he was greatly frightened and knelt before me, saying, 'I beseech you to have mercy and hear my repentance.' I said, 'Great King! My heart has no anger, just as it has no greed.' The king said, 'Great Virtue! How can I know this?' I then made a vow, 'If I truly have no anger or hatred, may this body of mine be restored to its original state.' After making this vow, my body was immediately restored.' Now the commentary says that asking about those who have attained the Four Fruits (Srotapanna, Sakadagami, Anagami, Arhat, the four stages of enlightenment in the Hearer Vehicle) is a general statement.
The Treatise says: The meaning below will be explained later.
Revealing by contrast. The sutra inquires, saying: By what meaning do we know there is no self and so on? The explanation says: If there were a self, anger would arise accordingly; since there is no anger, there is no self. As in the past, I made a vow that if I truly had no anger, my body would be restored. Because there is no anger, we know there is no self. Because there is no self, one can accomplish true Ksanti-paramita (Perseverance-paramita, the perfection of patience). 'Branch' means separation.
Continuous endurance. The sutra means to say: Fearing that people might think that one can only do this kind of endurance once, it says that it has been done for five hundred lifetimes in the past. Or fearing that people might say: Being without self and able to endure may be temporary; if it were done frequently, it would certainly not be possible. Therefore, it says that all lifetimes are like this. Or fearing that people might say: What is the cause of being without self and able to endure? Therefore, it says that endurance has matured over many lifetimes. Containing three meanings, hence these words.
Because of accumulated suffering. Originally, it was suspected that accumulated suffering would be difficult to endure, but because of accumulated suffering, one is able to endure. This reverses the latter two of the three meanings mentioned earlier.
And joy.
然有四意故樂：一、為忍熟故樂，如役力之人久得其志也。二、為正定故樂，常踞大定寂滅不動故。三、為慜他故樂，如孩子杖父父即樂生。四、為自利故樂，以將此幻形易得堅質。具茲四意，故言樂也。疏文但有前三。
故偈云下。引證。如是苦行果者。對破疑情也。謂因苦果還苦，因樂果還樂，故不同也。如陶金作器器還是金，和土脫墼墼還是土。前徴：云何此法不成苦果？今此結云：如是苦行故，不成苦果也。
二、勸離相中疏二。一、引論敘意
論云下。出勸之由也。謂不能安忍，欲舍菩提心，由見苦故。見苦是苦者，由不離我相故。若離我相則不見苦，自然成忍不捨菩提故。今勸之令離相也。
夫菩提心者。謂上求下化二利不息。既若見苦為苦，即不能忘身捨命出生入死，是故便舍大菩提心。如舍利弗本發大心行菩薩行，至六住，被乞眼睛便生瞋忿，不成忍行舍大歸小，蓋由我相也。
三種苦者。前二即次文，后一即當第十疑中心住於法行佈施等是也。意明住相行施墮有漏中，受用欲樂疲乏生苦也。亦可有漏有限，有限故乏受用，乏受用故生於苦也。然今依天親科經，故不收入此段。前二文理相似，故全用之。
總標。經意云：以是無我相等得成忍行，故彼諸菩薩，
【現代漢語翻譯】 現代漢語譯本 然而有四種原因使人感到快樂：第一，因為對忍辱的熟練而感到快樂，就像賣力氣的人長久以來實現了自己的願望一樣。第二，因為進入正定而感到快樂，常處於大定之中，寂滅不動。第三，因為憐憫他人而感到快樂，就像孩子用棍子打父親，父親反而感到高興一樣。第四，因為自利而感到快樂，因為將這虛幻的身體換成堅固的本質。具備這四種原因，所以說快樂。《疏文》中只有前三種。
『故偈云下』。引用論證。『如是苦行果者』。是爲了破除疑惑。意思是說，因為苦因而得到苦果，因為樂因而得到樂果，所以不同。就像用陶土鍊金做成器皿，器皿還是金子；用泥土做成磚坯，磚坯還是泥土。前面質問：為什麼這種法不能成為苦果？現在這裡總結說：因為是這樣的苦行，所以不能成為苦果。
二、勸離相中疏二。一、引論敘意
『論云下』。說明勸說的原因。意思是說，不能安忍，想要捨棄菩提心，是因為見到苦的緣故。認為苦是苦，是因為沒有離開我相的緣故。如果離開了我相，就不會見到苦，自然就能成就忍辱，不捨棄菩提心。現在勸說他們離開我相。
『夫菩提心者』。指的是上求佛道，下化眾生，兩種利益都不停止。既然如果認為苦是苦，就不能忘記自身，捨棄生命，出生入死，因此就會捨棄大菩提心。就像舍利弗本來發大心，修行菩薩行，到了六住位，被乞討眼睛的人乞討，就生起嗔恨心，不能成就忍辱行，捨棄大的目標而歸於小的目標，大概是因為我相的緣故。
『三種苦者』。前兩種就是接下來的經文，后一種就是第十個疑問中，心住在法上，進行佈施等等。意思是說，住在相上進行佈施，會墮入有漏之中，受用慾望的快樂，疲憊而產生痛苦。也可以說有漏是有限的，因為有限所以缺乏受用，因為缺乏受用所以產生痛苦。然而現在依據天親菩薩的科判經文，所以不收入這一段。前兩段經文的道理相似，所以全部採用。
總標。經文的意思是：因為是無我相等，才能成就忍辱行，所以那些菩薩，
【English Translation】 English version However, there are four reasons for joy: First, joy arises from proficiency in forbearance (忍辱, renru), like a laborer who has long achieved his aspirations. Second, joy arises from entering into proper concentration (正定, zhengding), constantly abiding in great concentration, serene and unmoving. Third, joy arises from compassion for others, like a child striking his father with a stick, yet the father rejoices. Fourth, joy arises from self-benefit, because this illusory form will be exchanged for a solid essence. Possessing these four reasons, hence the term 'joy.' The commentary (疏文, shuwen) only mentions the first three.
'Hence the verse says below.' Citing evidence. 'The fruit of such ascetic practices.' This is to dispel doubts. It means that a cause of suffering yields a result of suffering, and a cause of joy yields a result of joy, so they are different. It's like refining gold from clay to make a vessel; the vessel is still gold. Or making bricks from mud; the bricks are still mud. Previously, the question was: How can this dharma not result in suffering? Now, it concludes: Because it is such ascetic practice, it does not result in suffering.
Two, in encouraging detachment from appearances, there are two parts in the commentary. One, introducing the meaning of the treatise.
'The treatise says below.' Explaining the reason for the encouragement. It means that one cannot endure and desires to abandon the Bodhi-mind (菩提心, putixin) because of seeing suffering. Seeing suffering as suffering is because one has not detached from the self-appearance (我相, woxiang). If one detaches from the self-appearance, one will not see suffering, and naturally, one will achieve forbearance and not abandon the Bodhi-mind. Now, they are encouraged to detach from appearances.
'The Bodhi-mind.' Refers to seeking enlightenment above and transforming sentient beings below, without ceasing in these two benefits. Since one considers suffering as suffering, one cannot forget oneself, sacrifice one's life, and go through birth and death. Therefore, one will abandon the great Bodhi-mind. Like Shariputra (舍利弗, Shelifu), who initially aroused the great mind and practiced the Bodhisattva path, but when he reached the sixth stage (六住, liu zhu) and was asked for his eyes, he became angry and could not achieve the practice of forbearance, abandoning the great goal and returning to the small goal, probably because of the self-appearance.
'The three kinds of suffering.' The first two are in the following text, and the last one is in the tenth doubt, where the mind dwells on the Dharma and performs giving, etc. It means that performing giving while dwelling on appearances will lead to falling into conditioned existence (有漏, youlou), enjoying the pleasures of desire, and becoming exhausted and generating suffering. It can also be said that conditioned existence is limited, and because it is limited, there is a lack of enjoyment, and because there is a lack of enjoyment, suffering arises. However, now, according to Vasubandhu's (天親, Tianqin) classification of the sutra, this section is not included. The reasoning of the first two texts is similar, so they are used in their entirety.
General summary. The meaning of the sutra is: Because of non-self-appearance (無我相, woxiang) and so on, one can achieve the practice of forbearance, so those Bodhisattvas,
應須離相發菩提心。
若離等者，住相既舍菩提，不住即成大忍，菩提之心自然久固，何舍之有也。
無著下。可知。流轉苦。經意云：不應住於色等六境生於妄心，應生無住菩提之心。若心有住色等境界，則為非住菩提也。以是義故，佛于正答問之中說菩薩心，不應住於色等佈施。菩薩之行處處皆同，故引前文以證於后也。
流是下。解科文。此即四諦之中，前二世間因果也。大云解云：集招苦果故說為流，生死不停故名為轉。斯則襲習綸輪之義也。
著色等者。著色等即疲乏，菩提心不生，不著色等即不疲乏，菩提心生矣。
引前等者，是上修行文中也。已如前說。
相違苦。經意云：菩薩行行本為利益眾生，故便離相行於佈施。若能離相，則眾生相違時，不生疲乏也。況我法二相，如來說為非相耶，以皆本無故須離矣，若其本有何用離之。勸離之旨方茲著矣。
疏文內引無著顯意。既為等者，蓋不合為而為之也。如人邀客本為供承，見有所須反生凌辱，于理如何。
由不能下。出瞋之所以也。
故顯下。出經意也。但無此二，心必相應。
論云下。二、約天親釋文
眾生相者。以魏經云：一切眾生相故。
陰中等者。今于陰中不見
【現代漢語翻譯】 現代漢語譯本：應當捨棄對一切相的執著，發起菩提心（bodhicitta，覺悟之心）。
如果捨棄了『等』（指對一切相的執著），那麼執著于相就捨棄了菩提心，不執著于相就能成就大忍（mahaksanti，偉大的忍耐力），菩提之心自然長久穩固，又有什麼可以捨棄的呢？
無著（Asanga，印度佛教瑜伽行派創始人之一）的論述如下，可以理解。流轉之苦（samsara-duhkha，輪迴之苦）。經文的意思是：不應該執著於色（rupa，物質）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprashtavya，觸感）、法（dharma，事物）這六境而生起虛妄之心，應該生起不住于任何相的菩提之心。如果心中執著於色等境界，那就是非住菩提。因為這個緣故，佛在正面回答問題時說，菩薩的心不應該執著於色等而行佈施（dana，給予）。菩薩的修行處處都相同，所以引用前面的經文來證明後面的觀點。
『流是下』，解釋科文。這指的是四諦（catvari-arya-satyani，佛教的四個真理）中的前二諦，即世間的因果。大云經解釋說：『集』（samudaya，苦的根源）招致苦果，所以說是『流』，生死不停息，所以名為『轉』。這就是襲習綸輪的含義。
『著色等者』，執著於色等就會疲憊，菩提心就不會生起；不執著於色等就不會疲憊，菩提心就會生起。
『引前等者』，指的是上面修行文中的內容，已經像前面所說的那樣解釋過了。
『相違苦』，經文的意思是：菩薩的種種行為本來是爲了利益眾生，所以要捨棄對一切相的執著而行佈施。如果能夠捨棄對一切相的執著，那麼在與眾生相違背時，就不會生起疲憊之心。何況我和法的二相，如來說為非相，因為它們本來就是空無的，所以必須捨棄。如果它們本來就存在，又何必捨棄呢？勸人捨棄執著的旨意就在這裡顯現出來了。
疏文中引用無著的論述來顯明意義。『既為等者』，大概是指不應該做而做了。比如有人邀請客人本來是爲了供養侍奉，看到客人有所需求反而生起**，這在道理上說得過去嗎？
『由不能下』，說明了嗔恨產生的原因。
『故顯下』，說明了經文的含義。只要沒有這兩種情況，心就一定會相應。
『論云下』，第二，根據天親（Vasubandhu，印度佛教瑜伽行派論師，無著的弟弟）的解釋。
『眾生相者』，根據魏譯本的經文說：一切都是眾生相。
『陰中等者』，現在在五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）中看不到。
【English Translation】 English version: One should abandon attachment to all forms and generate the Bodhicitta (bodhicitta, the mind of enlightenment).
If one abandons 'etc.' (referring to attachment to all forms), then clinging to forms means abandoning Bodhicitta; not clinging to forms leads to the accomplishment of great forbearance (mahaksanti, great patience). The Bodhicitta will naturally be firm and lasting; what is there to abandon?
Asanga's (Asanga, one of the founders of the Yogacara school of Indian Buddhism) treatise states below, which can be understood. The suffering of transmigration (samsara-duhkha, the suffering of reincarnation). The meaning of the sutra is: One should not cling to the six sense objects of form (rupa, matter), sound (shabda, sound), smell (gandha, odor), taste (rasa, taste), touch (sprashtavya, tactile sensation), and dharma (dharma, phenomena) and generate deluded thoughts; one should generate the Bodhicitta that does not abide in any form. If the mind clings to the realms of form, etc., then it is not abiding in Bodhi. For this reason, the Buddha, in directly answering the question, said that the mind of a Bodhisattva should not cling to form, etc., when practicing giving (dana, generosity). The practice of a Bodhisattva is the same everywhere, so the previous text is quoted to prove the later point.
'Flow is below,' explains the structure of the text. This refers to the first two of the Four Noble Truths (catvari-arya-satyani, the four truths of Buddhism), namely the cause and effect of the world. The Great Cloud Sutra explains: 'Accumulation' (samudaya, the origin of suffering) invites the result of suffering, so it is called 'flow'; birth and death do not cease, so it is called 'transmigration.' This is the meaning of habitual repetition.
'Attaching to form, etc.,' means that clinging to form, etc., leads to exhaustion, and the Bodhicitta will not arise; not clinging to form, etc., leads to non-exhaustion, and the Bodhicitta will arise.
'Quoting the previous, etc.,' refers to the content in the above text on practice, which has already been explained as mentioned before.
'Suffering from contradiction,' the meaning of the sutra is: The various actions of a Bodhisattva are originally for the benefit of sentient beings, so one should abandon attachment to all forms and practice giving. If one can abandon attachment to all forms, then when contradicting sentient beings, one will not generate a mind of exhaustion. Moreover, the two forms of 'I' and 'Dharma' are said by the Tathagata to be non-forms, because they are originally empty, so they must be abandoned. If they originally existed, why abandon them? The purpose of encouraging abandonment is clearly shown here.
The commentary quotes Asanga's treatise to clarify the meaning. 'Since it is, etc.,' probably refers to doing what should not be done. For example, if someone invites a guest originally to provide service, but becomes ** when seeing the guest's needs, how can this be justified?
'Because of inability below,' explains the reason for the arising of anger.
『Therefore, revealing below,』 explains the meaning of the sutra. As long as these two are absent, the mind will certainly be in accordance.
'The treatise says below,' second, according to Vasubandhu's (Vasubandhu, an Indian Buddhist Yogacara master, Asanga's brother) explanation.
'The form of sentient beings,' according to the Wei translation of the sutra, everything is the form of sentient beings.
'In the skandhas, etc.,' now, in the five skandhas (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), one cannot see.
有我，故云非相也。
五陰法者。以彼眾生，皆用五陰之所成故。
陰空等者。以無能成之五陰，故云法無我也。然此人法二相本自空無，眾生不知妄執為有。今所說者，意令知而離之也。又此我法經文，文與意反，文即先法後人，意則先人後法。魏經之內文句昭然，故今疏中順意釋也。
第九疏初標章。
于證下。述疑意兼指疑起處也。此從前第三第七中來，以彼校量內外財施，不及持經以此得菩提，故遂起疑雲：若然者，且言說是因，因即是道，以此證果，理則不成。何者？以果是無為，無為有體，因是有為，有為無體，無體之道不到果中，云何說此而為因耶？
斷疑。經意云：如來之言真實無異，皆如其事不狂眾生，持說必趣菩提，汝等云何不信？又以如來說于真實等，故名如來為真實語者。由是者字皆屬如來。
疏文初略消經意。佛所下。通說斷疑之意。
皆如其事者，即下四語所說之事。今說等者，以彼況此也。意云：彼既無謬，此豈不然。
真語下。二、廣釋五語
佛身即真身也。以法報合論、理智無二故。若欲分文別指，則佛身是報，大菩提法為法也。
是真智者。以菩提是覺，覺即智故。論云：「依此法身說名本覺，法報合說同名真
【現代漢語翻譯】 現代漢語譯本：因為有『我』的存在，所以才說不是『相』（現象、表象）。 五陰法（Skandha-dharma）：因為那些眾生，都是由五陰（色、受、想、行、識）所構成。 陰空等：因為沒有能構成實在的五陰，所以說『法無我』（Dharma-nairatmya）。然而這人（Pudgala）法（Dharma）二相，本來就是空無，眾生不知道，錯誤地執著為實有。現在所說的，意思是讓人知道而遠離它。而且這『我法』經文，文句和意義相反，文句是先法後人，意義則是先人後法。魏譯的經文里文句很明白，所以現在疏中順著意義來解釋。 第九疏一開始標明章節。 『于證下』：敘述疑問的含義，兼指疑問產生的地方。這是從前面第三和第七品中來的，因為那裡比較衡量內外財施，不如受持經文，認為這樣可以得到菩提（Bodhi，覺悟），所以就產生疑問說：如果這樣，那麼言說是因，因就是道（Marga），用這個來證得果（Phala），道理上說不通。為什麼呢？因為果是無為（Asamskrta），無為有實體，因是有為（Samskrta），有為沒有實體，沒有實體的道達不到果中，怎麼說這個可以作為因呢？ 斷疑：經文的意思是：如來的話真實不虛，都如實不欺騙眾生，受持解說必定趨向菩提，你們為什麼不相信？又因為如來說的是真實等，所以稱如來為真實語者。因此『是』字都屬於如來。 疏文一開始簡略地解釋經文的意思。『佛所下』：總的來說明斷除疑惑的含義。 『皆如其事者』，就是下面四種語所說的事。『今說等者』，用那個來比況這個。意思是說：那個既然沒有錯誤，這個難道會是別的樣子嗎？ 『真語下』：第二，廣泛地解釋五語。 佛身就是真身。因為法身（Dharmakaya）和報身（Sambhogakaya）合在一起討論，理和智沒有分別的緣故。如果要分開文句來特別指明，那麼佛身是報身，大菩提法是法。 是真智者。因為菩提是覺悟，覺悟就是智慧。論中說：『依據此法身說名為本覺（Prakriti-bodhi），法身和報身合起來說，共同名為真。』
【English Translation】 English version: Because there is 'I', therefore it is said to be not 'lakshana' (phenomenon, appearance). The Five Skandhas Dharma (Skandha-dharma): Because those sentient beings are all composed of the five skandhas (rupa, vedana, samjna, samskara, vijnana). Skandha emptiness, etc.: Because there are no skandhas that can constitute reality, therefore it is said 'Dharma-nairatmya' (Dharma-no-self). However, these two aspects of person (Pudgala) and dharma (Dharma) are originally empty. Sentient beings do not know this and mistakenly cling to them as real. What is being said now is meant to make people know and stay away from it. Moreover, in these 'I and Dharma' sutra texts, the sentences and meanings are opposite. The sentences are dharma first and person later, while the meaning is person first and dharma later. The sentences in the Wei translation of the sutra are very clear, so the commentary now explains it according to the meaning. The ninth commentary initially marks the chapters. 'Yu Zheng Xia': Describes the meaning of the doubt and also points out where the doubt arises. This comes from the previous third and seventh chapters, because there, the comparison and measurement of internal and external wealth offerings are not as good as upholding the sutra, believing that this can attain Bodhi (Bodhi, enlightenment), so the doubt arises: If so, then speaking is the cause, and the cause is the path (Marga). Using this to attain the fruit (Phala) is not logically sound. Why? Because the fruit is unconditioned (Asamskrta), and the unconditioned has substance. The cause is conditioned (Samskrta), and the conditioned has no substance. The path without substance cannot reach the fruit, so how can it be said that this can be the cause? Resolving the doubt: The meaning of the sutra is: The words of the Tathagata are true and without difference, all as they are and do not deceive sentient beings. Upholding and explaining will surely lead to Bodhi. Why do you not believe? Also, because the Tathagata speaks of truth, etc., therefore the Tathagata is called the speaker of truth. Therefore, the word 'is' all belongs to the Tathagata. The commentary initially briefly explains the meaning of the sutra. 'Fo Suo Xia': Generally explains the meaning of resolving doubts. 'Jie ru qi shi zhe' refers to the matters spoken of in the following four phrases. 'Jin shuo deng zhe' uses that to compare with this. The meaning is: Since that is without error, how could this be different? 'Zhen yu xia': Second, extensively explains the five phrases. The Buddha's body is the true body. Because the Dharmakaya (Dharmakaya) and Sambhogakaya (Sambhogakaya) are discussed together, and reason and wisdom are not different. If you want to separate the sentences to specifically point out, then the Buddha's body is the Sambhogakaya, and the Great Bodhi Dharma is the Dharma. Is the true wise one. Because Bodhi is enlightenment, and enlightenment is wisdom. The treatise says: 'Based on this Dharmakaya, it is called Original Enlightenment (Prakriti-bodhi). The Dharmakaya and Sambhogakaya together are called True.'
身，如來說此真智之法，乃名如來為真語者。」此則以所說名能說也。余皆例此。諦實等義已如前說。
如語等者。小乘雖有生空之理，非實真如，以是偏真未徹源故，大乘之內具顯三空，空病亦空，是究竟真如法也。
不異者。與三乘弟子授記，劫數久遠、名號壽量、國土等事，一一不異故也。
佛將等者。謂本來只有四語，秦什譯時加此一語，欲以統收四語發明佛意，用之斷疑也。應可一一舉而問之，以顯不狂之義，且如佛說大菩提法，為真智時為真不真耶？則對曰：真當知，如來是真語者，斯則不誑之義明矣。他皆例此。說此四事既不誑人，今說此經受持得菩提果，豈成誑耶？云何不信？雖此言說有為無體之因，能證離言無為有體之果。故偈云：「果雖不住道，而首能為因，以諸佛實語，彼智有四種。」亦如《凈名》云：「文字性離即是解脫，無離文字說解脫也。」
離執。經意者，前雖以言遣疑，又恐隨言生執，聞說依言得菩提，便謂言中有菩提，及聞言中無菩提，便謂畢竟無菩提，不達言空而法實故作斯執。今則遣之，故云如來所得等也。
如言等者，為言說緣生本無自性，言中菩提亦同言說。何以故？有名無實故。如言於火但有火名，名言二法皆無體性，故云如言等也。
【現代漢語翻譯】 現代漢語譯本： 『身』，如來說此真智之法，就名為如來是『真語者』。」這是用所說的法來命名能說的人。其餘情況都可以依此類推。『諦實』等含義已經在前面解釋過了。
『如語』等。小乘雖然有『生空』（一切有情眾生皆是空無自性）的道理，但並非真正的真如，因為這是片面的真理，沒有徹底探究根源。大乘之中完全顯現『三空』（人空、法空、空空），連空的執著也要空掉，這才是究竟的真如法。
『不異』。對於三乘（聲聞乘、緣覺乘、菩薩乘）弟子所授的記別，關於他們成佛的劫數長短、名號、壽命長短、國土等事情，一一都不會有差異。
『佛將』等。本來只有四種語（真語、實語、如語、不誑語），鳩摩羅什（Kumārajīva）翻譯時增加了這一種（不異語），想要用它來統攝四種語，從而闡明佛的意旨，用它來斷除疑惑。應該可以一一舉出這些語來提問，以此來彰顯佛語不虛妄的意義。比如佛說大菩提法，是真智的時候，是真還是不真呢？那麼回答說：『是真。』應當知道，如來是真語者，這樣不虛誑的意義就明白了。其他情況都可以依此類推。既然說這四件事都不欺騙人，那麼現在說受持此經可以得到菩提果，怎麼會是欺騙呢？為什麼不相信呢？雖然這些言說是有為法，是無體的因，卻能證得離言說的無為法，是有體的果。所以偈頌說：『果雖然不住于道，但最初能作為因，因為諸佛的真實語，其智慧有四種。』也像《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說：『文字的自性是遠離的，那就是解脫，沒有離開文字而說的解脫。』
『離執。經意』，前面雖然用言語來消除疑惑，又恐怕人們隨著言語產生執著，聽到說依靠言語可以得到菩提，就認為言語中有菩提，以及聽到言語中沒有菩提，就認為畢竟沒有菩提，不明白言語是空性的而法是真實的，所以產生這種執著。現在就消除這種執著，所以說『如來所得』等。
『如言』等，因為言說是因緣而生，本來沒有自性，言語中的菩提也和言語一樣。為什麼呢？因為有名無實。比如說到火，只有火的名字，名字和言語這兩種法都沒有體性，所以說『如言』等。
【English Translation】 English version: 『Body,』 the Tathagata (如來, Thus Come One) speaks of this Dharma (法, law/teaching) of true wisdom, and is therefore named the Tathagata as 『Speaker of Truth.』 This is using what is spoken to name the speaker. The rest can be inferred accordingly. The meanings of 『truthful』 and other terms have already been explained earlier.
『As-spoken』 and so on. Although the Hinayana (小乘, Lesser Vehicle) has the principle of 『emptiness of beings』 (生空, all sentient beings are without inherent existence), it is not the real Suchness (真如, true thusness), because it is a partial truth that has not thoroughly explored the source. Within the Mahayana (大乘, Great Vehicle), the 『three emptinesses』 (三空, emptiness of self, emptiness of phenomena, emptiness of emptiness) are fully revealed, and even the attachment to emptiness is emptied. This is the ultimate Dharma of Suchness.
『Not different.』 Regarding the predictions given to disciples of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), concerning the length of kalpas (劫數, eons), names, lifespan, Buddha-fields (國土, Buddha-lands), and other matters when they attain Buddhahood, there will be no difference whatsoever.
『Buddha will』 and so on. Originally, there were only four kinds of speech (真語, true speech; 實語, real speech; 如語, as-spoken speech; 不誑語, non-deceptive speech). When Kumārajīva (鳩摩羅什) translated, he added this one (不異語, non-different speech), intending to use it to encompass the four kinds of speech, thereby elucidating the Buddha's intention and using it to dispel doubts. One should be able to bring up each of these speeches to ask about, in order to demonstrate the meaning of non-falsity of the Buddha's words. For example, when the Buddha speaks of the Great Bodhi (大菩提, great enlightenment) Dharma, when it is true wisdom, is it true or not true? Then the answer is: 『It is true.』 One should know that the Tathagata is a speaker of truth, and thus the meaning of non-deception is clear. The rest can be inferred accordingly. Since speaking of these four matters does not deceive people, how can it be deception to say that upholding this sutra can attain the fruit of Bodhi? Why not believe it? Although these spoken words are conditioned (有為, conditioned) and are the cause without substance, they can realize the unconditioned (無為, unconditioned) that is beyond words, which is the fruit with substance. Therefore, the verse says: 『Although the fruit does not abide in the path, it can initially serve as the cause, because the true words of all Buddhas, their wisdom has four kinds.』 It is also like what the Vimalakīrti Nirdeśa Sūtra (《維摩詰經》) says: 『The nature of words is detachment, which is liberation; there is no liberation spoken of apart from words.』
『Abandoning attachment. Sutra meaning,』 although doubts were dispelled with words earlier, there is also the fear that people will become attached to words, hearing that relying on words can attain Bodhi, they will think that there is Bodhi in words, and hearing that there is no Bodhi in words, they will think that there is ultimately no Bodhi, not understanding that words are empty in nature while the Dharma is real, so this attachment arises. Now, this attachment is dispelled, so it says 『what the Tathagata has attained』 and so on.
『As-spoken』 and so on, because words arise from conditions and originally have no inherent nature, the Bodhi in words is the same as words. Why? Because there is name but no reality. For example, when speaking of fire, there is only the name of fire; both the name and the word have no substance, so it says 『as-spoken』 and so on.
不如等者。不似言說也。謂言說畢竟無體，菩提之法即不無也。但以不在言中，不無離言之法。如言中之火雖無，不無離言之火，由是言中雖無火，不妨因言而得火。言中雖無菩提，不妨因言而得菩提。以依言進修必證果故。若然者，則不應言中執有、離言執無，達此有無方云離執。故偈云：「順彼實智說，不實亦不虛，如聞聲取證，對治如是說。」
第十疏初標章。若聖下。指疑起處。此從第三中來，準彼但云無為，不言真如。今所言者，揀余無為故。所以揀者。欲顯所疑要成遍義，余無為法有不遍故。
彼真如下。立理也。如《華嚴》云：「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。」斯則處及塵塵時，該唸唸故也。
何故下。結成疑。既遍時處即合皆得，何故有得不得耶？
斷疑。經意云：若住法行施，則不得真如，如入暗中一無所見。若無住行施則得真如，如太陽升天何所不矚。真如雖遍，得失在人，義理昭然竟何所惑。
無智等者。謂無般若觀照之智。由無智故，即執著色等六塵及空有等一切法也。以住是執著之義，故云住法。
心不凈者。由執著故為塵所染，正智不生不證真理，故云不得。得即證也。
有智等者。反前
【現代漢語翻譯】 現代漢語譯本： 『不如等者』，並非指言語所能表達的。這是因為言語畢竟沒有實體，而菩提之法並非不存在。只是菩提不在言語之中，存在著一種脫離言語的法。如同言語中的火雖然不存在，但並非沒有脫離言語的火，因此，言語中雖然沒有火，不妨礙通過言語而得到火。言語中雖然沒有菩提，不妨礙通過言語而得到菩提。因為依靠言語進修必定能證得果位。如果這樣，就不應該在言語中執著于『有』，在脫離言語時執著于『無』，通達這種『有』和『無』才能說是脫離了執著。所以偈語說：『順應那真實的智慧而說，不真實也不虛假，如同聽聞聲音而證悟，對治就是這樣說的。』
第十疏一開始就標明章節。『若聖下』，指出了產生疑惑的地方。這是從第三品中來的，按照那裡的說法，只說了『無為』，沒有說『真如』。現在所說的，是爲了揀別其他的『無為』。之所以要揀別，是爲了顯示所疑惑的必須成就普遍的意義，因為其他的『無為法』有不普遍的緣故。
『彼真如下』，這是立論。如《華嚴經》（Avatamsaka Sutra）所說：『法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。』這就是說，處所及微塵，時間及唸唸都包含在內。
『何故下』，這是總結疑惑。既然真如遍及時間和處所，就應該都能得到，為什麼會有得到和得不到的分別呢？
斷除疑惑。經文的意思是：如果執著於法而行佈施，就不能得到真如（Tathata），如同進入黑暗中什麼也看不見。如果不住於法而行佈施，就能得到真如，如同太陽升上天空，什麼都照耀得到。真如雖然普遍存在，但能否得到取決於個人，義理非常明顯，還有什麼疑惑呢？
『無智等者』，是指沒有般若（Prajna）觀照的智慧。因為沒有智慧，就執著於色等六塵（six sense objects）以及空有等一切法。因為『住』是執著的意思，所以說『住法』。
『心不凈者』，因為執著而被塵垢所染污，正確的智慧不能產生，不能證得真理，所以說『不得』。『得』就是證得。
『有智等者』，與前面相反。
【English Translation】 English version: 『Those who are not equal』 do not resemble what can be expressed in words. This is because words ultimately have no substance, while the Dharma of Bodhi is not non-existent. It's just that Bodhi is not within words; there exists a Dharma that is apart from words. Just as fire within words does not exist, it does not mean there is no fire apart from words. Therefore, although there is no fire within words, it does not prevent obtaining fire through words. Although there is no Bodhi within words, it does not prevent obtaining Bodhi through words. Because relying on words to advance in cultivation will surely lead to the attainment of fruition. If that is the case, then one should not cling to 『existence』 within words or cling to 『non-existence』 apart from words. Only by understanding this 『existence』 and 『non-existence』 can one be said to have abandoned clinging. Therefore, the verse says: 『Speaking in accordance with that true wisdom, it is neither unreal nor false, just as attaining realization through hearing sounds; such is the explanation of counteracting.』
The tenth commentary initially marks the chapter. 『If the sage below』 indicates the place where doubts arise. This comes from the third section, according to which only 『unconditioned』 (Asamskrta) is mentioned, without mentioning 『Suchness』 (Tathata). What is being said now is to distinguish it from other 『unconditioned』 things. The reason for distinguishing is to show that what is doubted must achieve a universal meaning, because other 『unconditioned dharmas』 are not universal.
『That Suchness below』 establishes the principle. As the Avatamsaka Sutra says: 『The Dharma-nature pervades all places, all sentient beings and lands, the three times are all contained without remainder, and it is also without form and cannot be obtained.』 This means that places and dust motes, times and moments, are all included.
『Why below』 concludes the doubt. Since Suchness pervades time and place, it should be obtainable everywhere; why is there a distinction between obtaining and not obtaining?
Resolving the doubt. The meaning of the sutra is: If one practices giving while dwelling in the Dharma, then one cannot obtain Suchness, like entering darkness and seeing nothing. If one practices giving without dwelling in the Dharma, then one can obtain Suchness, like the sun rising in the sky and illuminating everything. Although Suchness is pervasive, obtaining or not obtaining depends on the individual. The principle is very clear, so what is there to be confused about?
『Those without wisdom』 refers to those who lack the wisdom of Prajna (insight). Because of the lack of wisdom, they cling to the six sense objects (rupa etc.) and all dharmas such as emptiness and existence. Because 『dwelling』 means clinging, it is called 『dwelling in the Dharma.』
『The mind is not pure』 because it is defiled by clinging, correct wisdom cannot arise, and one cannot realize the truth, so it is said 『cannot obtain.』 『Obtain』 means realization.
『Those with wisdom』 is the opposite of the previous.
可見。
對治等者，以經中具有法喻，疏中配釋影略難明。今要預說然會疏文。謂喻中有五：一空、二色、三暗、四日、五目。法中有四：一真如、二性德、三煩惱、四智。法四喻五，數不齊者，以空喻真如，色喻性德，暗喻煩惱，日目二事同喻一智。所以然者？以日目二事各有一能，智慧之中具有二義，日能破暗如智斷惑，目能見空如智證理。既目無破暗之義，日無見空之能，約義分之但有四對法喻。喻中意者，且如虛空無所不遍，一切色法亦滿世間，百千萬人悉在其內，日光未出六合暝然，雖在空而不見空，雖對色而不見色。茍或日出昏暗盡除，眼目開明空色皆見，匪但空無邊際身在其中，反思暗暝之時不曾暫出。法中亦爾，謂真如之理周遍十方，性上功德亦遍一切，眾生無量悉在其中，以智慧未生唯是癡暗，雖在真內何曾見真，雖有性德不見性德。茍或智慧明發惑暗盡除，真性廓周自然明見，匪但性無邊際身在性中，反思迷暗之時不曾暫離。故肇公云：「道遠乎哉？觸事而真。聖遠乎哉？體之則神。」彌勒頌云：「時及處實有，為不得真如。」無智以住法餘者，有智得對治法者，即智慧也。以日目二種同喻此，故謂日是能治、暗是所治，所治之暗既盡，能治日光現前，即能見其色等，法中惑智例此言也。
故偈云：「暗如愚無智，明者如有智，對法及對治，得滅法如是。」
贊德者。以顯得真如為由心凈，心凈由不住法，不住法緣有智，有智蓋由聞經，當知此經有其勝德，故須讚歎以示將來勝德之相。即下十段總標經意。如文可知。
所言以佛智慧知功德者。意言：除佛世尊余無知者，蓋顯功德之殊勝也。
受持因者，標也。
為欲下。釋。欲受其文故先讀，欲持其義故先誦，是故受持皆由讀誦，故分因果也。
受持等者，謂依總持法而受持修行，若文若義總能領納方曰受持，此則思慧也。
讀誦等者。謂依聞慧廣故，讀誦修行，若無所聞憑何讀誦？此聞慧也。論云：「廣多讀習亦名聞慧」，然皆言修行者，蓋通相說也。非是三慧中修慧，以修慧與理相應，唯局無漏，出於讀等四法之表，故不配之，但約聞思二慧，共所成就。故疏次云：是則從他聞法等。
故偈下。引證。從他即聞慧也，及內即思慧也。
捨命福。經意可知。
以事等者，以前來已說命施。此中復說者，蓋時事俱勝故。時即佈施之時，事即佈施之事。前但一度施一河沙身命，時事皆小；今則無量劫中，日復三度以河沙身命佈施，時事皆大，是捨命福中勝福德也。
信經福。經意亦可知
【現代漢語翻譯】 故偈說：『黑暗如愚昧無知，明亮如具有智慧，對於正法和對治，證得寂滅的法就是這樣。』
讚歎此經的功德。因為顯現真如的緣故，心得以清凈；心清凈是因為不住於法；不住於法，緣于具有智慧；具有智慧，大概是因為聽聞經文。應當知道此經具有殊勝的功德，所以需要讚歎，以此來昭示將來殊勝功德的相狀。接下來的十段總括了經文的要義，如經文所說的那樣可以理解。
所說的『以佛的智慧了知功德』，意思是說：除了佛世尊，其餘的人都無法了知，這大概是彰顯功德的殊勝之處。
『受持因』，是標示。
『爲了』以下的內容。。因為接受經文的緣故先讀，想要領會其中的意義所以先誦，因此受持都是通過讀誦來實現的，所以區分了因和果。
『受持等』，是指依靠總持法而受持修行，如果經文和意義都能完全領會，才叫做受持，這指的是思慧。
『讀誦等』，是指依靠聞慧而廣泛地讀誦修行，如果沒有聽聞，憑藉什麼讀誦呢？這指的是聞慧。《論》中說：『廣泛地多次學習也叫做聞慧』，然而都說是修行，大概是通用的說法。不是三慧中的修慧，因為修慧與真理相應，只侷限於無漏，超出讀等四法的範圍，所以不與它相配，只是就聞慧和思慧共同成就而言。所以疏中接著說：『這就是從他人聽聞佛法等。』
『所以偈說』以下，是引證。『從他』就是聞慧，『及內』就是思慧。
『捨命福』，經文的意思可以理解。
『以事等者』，因為前面已經說了命施。這裡再次說，大概是因為時間和事情都殊勝的緣故。時間就是佈施的時間，事情就是佈施的事情。前面只是一次佈施一個恒河沙數的身命，時間和事情都小；現在則是在無量劫中，每天三次以恒河沙數的身命佈施，時間和事情都大，這是捨命福中殊勝的福德。
『信經福』，經文的意思也可以理解。
【English Translation】 Hence the verse says: 'Darkness is like the foolish without wisdom, brightness is like those with wisdom; towards the Dharma and its antidotes, attaining the Dharma of cessation is thus.'
Praising the merits of this scripture. Because it reveals Suchness (真如, Zhenru), the mind becomes pure; the mind is pure because it does not dwell on the Dharma; not dwelling on the Dharma arises from having wisdom; having wisdom probably comes from hearing the scriptures. It should be known that this scripture has supreme merits, so it needs to be praised to show the appearance of future supreme merits. The following ten sections summarize the meaning of the scripture, which can be understood as stated in the text.
What is said about 'knowing merits with the Buddha's wisdom' means: except for the World Honored One (佛世尊, Fo Shizun) Buddha, no one else can know, which probably highlights the supreme nature of the merits.
'The cause of upholding' is a marker.
'For the sake of' and what follows. . Because of accepting the text, one reads it first; wanting to understand its meaning, one recites it first. Therefore, upholding is achieved through reading and reciting, so the cause and effect are distinguished.
'Upholding, etc.' refers to upholding and practicing based on the Dharani (總持, Zongchi) Dharma. If both the text and its meaning can be fully understood, it is called upholding, which refers to reflective wisdom (思慧, Si Hui).
'Reading and reciting, etc.' refers to widely reading and reciting based on hearing wisdom (聞慧, Wen Hui). If there is no hearing, what is there to rely on for reading and reciting? This refers to hearing wisdom. The Shastra says: 'Extensive and repeated learning is also called hearing wisdom.' However, all say practice, which is probably a general statement. It is not cultivation wisdom (修慧, Xiu Hui) among the three wisdoms, because cultivation wisdom corresponds to the truth, is limited to the unconditioned, and goes beyond the scope of the four practices of reading, etc., so it is not matched with it, but only in terms of the common achievement of hearing and reflective wisdom. Therefore, the commentary then says: 'This is from hearing the Dharma from others, etc.'
'Therefore the verse says' below is a citation. 'From others' is hearing wisdom, and 'within' is reflective wisdom.
'Sacrificing life for blessings,' the meaning of the scripture can be understood.
'With matters, etc.,' because the giving of life has already been mentioned earlier. The reason for mentioning it again here is probably because both the time and the matter are superior. The time is the time of giving, and the matter is the matter of giving. Previously, it was only giving one Ganges river sand (河沙, He Sha) number of lives once, and both the time and the matter were small; now, in countless kalpas (劫, Jie), giving a Ganges river sand number of lives three times a day, both the time and the matter are great, which is the supreme merit among the merits of sacrificing life.
'Believing in the scripture for blessings,' the meaning of the scripture can also be understood.
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不逆者。是不謗義也。魏經如此。
信經者。謂能所校量之中皆有勝劣，能中一河沙數為劣，三時多劫為勝。所中信經為劣，持說為勝。前則以劣況勝，此則以勝況劣，前淺后深，天地之遠矣。
余不測。經意云：若具足讚歎終不可窮，以實言之，有無邊功德等也。
非余等者。非二乘、菩薩能盡知也。故前云以佛智慧而悉知故。又下文云：當知是經義不可思議，果報亦不可思議。佛尚如此，余豈能知？
自覺者，謂以心思口議但及名相之境，此非名相，故不可思議，唯證相應故也。
等及勝者。兩意：一則無有等此勝功德故，二則無有勝於此故。無有等於此故，故《心經》云：「是無上咒是無等等咒。」及即等義故，不別標也。
大心說。經意云：以非餘者所知故，故為最上者說。
一佛乘者。經中初標大乘名，恐濫于權教，故復揀云最上乘者。今疏中出最上乘體，故云一佛乘也。體當本覺故名為佛，非二非三故名一乘。故魏經云：「為住第一大乘眾生說」，即當善吉所為機發無上菩提心者。
能傳。經意云：若能宣說受持，此則修行二利，能令佛種不斷，則名荷擔菩提。
滿足無上界者。滿足即成就義，界即因義，意明不可量等功德與無上菩
【現代漢語翻譯】 現代漢語譯本 不逆者：指不誹謗正義。魏譯的經文是這樣說的。
信經者：是指在能信和所信的比較衡量中，都有勝劣之分。能信中，以一河沙數（Ganges sands，形容極多的數量）的功德為劣，以經歷三時多劫（three periods of time and many kalpas，極長的時間）的修行功德為勝。所信中，以相信經典為劣，以受持和宣說經典為勝。前者是用小的來比況大的，後者是用大的來比況小的，前者淺顯後者深奧，差距就像天地一樣遙遠。
余不測：經文的意思是，如果完全讚歎，終究是無法窮盡的，用真實的話來說，有無邊的功德等等。
非余等者：不是二乘（two vehicles，聲聞乘和緣覺乘）和菩薩（Bodhisattva，立志成佛的修行者）能夠完全知曉的。所以前面說用佛的智慧才能完全知曉。而且下文說：『應當知道這部經的意義不可思議，果報也不可思議。』佛尚且如此，其餘的人怎麼能知道呢？
自覺者：是指用心思和口頭議論，只能達到名相的境界，而此經不是名相，所以不可思議，只有通過證悟才能相應。
等及勝者：有兩種意思：一是沒有等於此經殊勝功德的，二是沒有任何事物勝過此經。因為沒有等於此經的，所以《心經》（Heart Sutra）說：『是無上咒，是無等等咒。』及就是等的意思，所以不另外標明。
大心說：經文的意思是，因為不是其他人所能知道的，所以為最上根器的人宣說。
一佛乘者：經中最初標明大乘（Mahayana，佛教的一個主要流派）之名，是恐怕與權教（expedient teachings，方便教法）相混淆，所以又選擇說是最上乘。現在疏中闡述最上乘的本體，所以說是一佛乘。本體是本覺（original enlightenment，本有的覺悟）所以名為佛，不是二乘也不是三乘所以名一乘。所以魏譯的經文說：『為住在第一大乘的眾生說』，就是為善吉（善吉菩薩）所代表的，發起無上菩提心（supreme bodhi mind，追求最高智慧的心）的眾生而說的。
能傳：經文的意思是，如果能夠宣說和受持，這就是修行自利利他，能夠使佛種不斷絕，就叫做荷擔菩提（bearing the burden of bodhi，承擔覺悟的責任）。
滿足無上界者：滿足就是成就的意思，界就是因的意思，意思是說不可量度的功德與無上菩提的因相應。
【English Translation】 English version 『Not opposing』 means not slandering the right meaning. The Wei translation of the sutra says so.
『Believing in the Sutra』 means that in the comparison and measurement of what can believe and what is believed, there are superior and inferior aspects. Among what can believe, the merit of a number of Ganges sands (Ganges sands, describing an extremely large quantity) is inferior, and the merit of practicing through three periods of time and many kalpas (three periods of time and many kalpas, an extremely long time) is superior. Among what is believed, believing in the sutra is inferior, and upholding and expounding the sutra is superior. The former uses the small to compare with the large, and the latter uses the large to compare with the small. The former is shallow and the latter is profound, and the difference is as far as heaven and earth.
『Beyond measure』 means that if one were to fully praise it, it would ultimately be inexhaustible. In truth, it has boundless merits and so on.
『Not for others』 means that it cannot be fully known by the two vehicles (two vehicles, Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha). Therefore, it was said earlier that it can only be fully known by the wisdom of the Buddha. Moreover, the following text says: 『It should be known that the meaning of this sutra is inconceivable, and the karmic retribution is also inconceivable.』 Even the Buddha is like this, how can others know?
『Self-awareness』 refers to using thoughts and verbal discussions, which can only reach the realm of names and forms. This sutra is not a name and form, so it is inconceivable, and it can only be corresponded through realization.
『Equal and superior』 has two meanings: one is that there is nothing equal to the superior merit of this sutra, and the other is that there is nothing superior to this sutra. Because there is nothing equal to this sutra, the Heart Sutra (Heart Sutra) says: 『It is the unsurpassed mantra, it is the unequalled mantra.』 『And』 means 『equal』, so it is not marked separately.
『Expounded with a great mind』 means that because it cannot be known by others, it is expounded for those with the highest faculties.
『One Buddha Vehicle』 means that the sutra initially marks the name of Mahayana (Mahayana, a major branch of Buddhism), fearing confusion with expedient teachings (expedient teachings, skillful means), so it is selected as the supreme vehicle. Now the commentary explains the essence of the supreme vehicle, so it is called the One Buddha Vehicle. The essence is original enlightenment (original enlightenment, inherent enlightenment), so it is called Buddha. It is neither two nor three, so it is called One Vehicle. Therefore, the Wei translation of the sutra says: 『Expounded for sentient beings who dwell in the first great vehicle』, which is for sentient beings represented by Suvikrantavikrami (Suvikrantavikrami Bodhisattva), who have aroused the supreme bodhi mind (supreme bodhi mind, the mind of pursuing the highest wisdom).
『Able to transmit』 means that if one can expound and uphold it, this is practicing for the benefit of oneself and others, and if one can keep the Buddha-seed from being cut off, it is called bearing the burden of bodhi (bearing the burden of bodhi, taking on the responsibility of enlightenment).
『Fulfilling the unsurpassed realm』 means that fulfilling is the meaning of accomplishment, and realm is the meaning of cause, meaning that immeasurable merits correspond to the cause of unsurpassed bodhi.
提為因故也。
荷擔等者。在肩曰擔，揹負曰荷，今明行菩薩行即是荷擔。謂以大悲下化，以大智上求，以大愿雙運，安於精進肩上，從煩惱生死中出，唸唸不住，直至菩提真性，自他一時解脫，方舍此擔。《法炬經》中具有此說。今經云：受持讀誦即自利，廣為人說即利他。既若二利兼行，必以大愿為體，由是能令佛種不斷，故名荷擔菩提。
樂小。經徴意云：云何唯為大乘者說？何故持說名為荷擔菩提？釋意云：以樂小者著我等見不能持說，故知能持能說，是最上乘荷擔菩提之者。
問：「何者名為小法？誰為樂小之人？」
答：「四諦緣生名為小法，聲聞、緣覺即是樂小之人，滯情于中乃名為樂，彼有法執此顯三空，是其非處故不能持說。故魏經云：『若有我人等，見於此法門，能受持者，無有是處。』當知若能持說，即是樂大法者，不著我人等見也。」
問：「聲聞、緣覺以達我空，云何經中而言著我？」
答：「以我人等見是心心所法，著之即是法執，故指緣覺、聲聞也。或可樂小法者，即是聲聞、緣覺。著我見者，即是一切凡夫。」
如塔。經意云：經顯法身，依法則有報化，三身既存，塔廟斯在，是故此處勸應供養。準《纂靈記》說，隨朝益州新繁縣王者
【現代漢語翻譯】 提為因故也。
荷擔等者。在肩曰擔，揹負曰荷，今明行菩薩行即是荷擔。謂以大悲下化，以大智上求，以大愿雙運，安於精進肩上，從煩惱生死中出，唸唸不住，直至菩提真性（bodhi-truth nature），自他一時解脫，方舍此擔。《法炬經》中具有此說。今經云：受持讀誦即自利，廣為人說即利他。既若二利兼行，必以大愿為體，由是能令佛種不斷，故名荷擔菩提（bodhi）。
樂小。經徴意云：云何唯為大乘者說？何故持說名為荷擔菩提（bodhi）？釋意云：以樂小者著我等見不能持說，故知能持能說，是最上乘荷擔菩提（bodhi）之者。
問：『何者名為小法？誰為樂小之人？』
答：『四諦緣生名為小法，聲聞（Śrāvaka）、緣覺（Pratyekabuddha）即是樂小之人，滯情于中乃名為樂，彼有法執此顯三空，是其非處故不能持說。故魏經云：『若有我人等，見於此法門，能受持者，無有是處。』當知若能持說，即是樂大法者，不著我人等見也。』
問：『聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以達我空，云何經中而言著我？』
答：『以我人等見是心心所法，著之即是法執，故指緣覺（Pratyekabuddha）、聲聞（Śrāvaka）也。或可樂小法者，即是聲聞（Śrāvaka）、緣覺（Pratyekabuddha）。著我見者，即是一切凡夫。』
如塔。經意云：經顯法身，依法則有報化，三身既存，塔廟斯在，是故此處勸應供養。準《纂靈記》說，隨朝益州新繁縣王者
【English Translation】 This is also the reason for mentioning it.
Those who 'bear and carry' and so on: To carry on the shoulder is called 'dan' (擔), to bear on the back is called 'he' (荷). Now, clarifying the practice of the Bodhisattva path is precisely 'bearing and carrying'. It means to transform downwards with great compassion, to seek upwards with great wisdom, and to operate both with great vows, resting on the shoulders of diligence, emerging from the cycle of afflictions and birth and death, without dwelling on any thought, until reaching the true nature of Bodhi (bodhi-truth nature), liberating oneself and others simultaneously, and then relinquishing this burden. The Fa Ju Jing (法炬經) contains this explanation. The present sutra says: 'Receiving, upholding, reading, and reciting benefit oneself, while widely explaining it to others benefits them.' Since both self-benefit and other-benefit are practiced concurrently, it must be based on great vows. Therefore, it can ensure that the Buddha-seed is not cut off, hence the name 'bearing and carrying Bodhi' (bodhi).
Delighting in the small. The sutra inquires: 'Why is it only spoken for those of the Mahayana?' Why is upholding and explaining called 'bearing and carrying Bodhi' (bodhi)?' The explanation is: 'Because those who delight in the small are attached to views of self and others and cannot uphold and explain it. Therefore, it is known that those who can uphold and explain it are those of the supreme vehicle who bear and carry Bodhi' (bodhi).'
Question: 'What is called the small Dharma? Who are those who delight in the small?'
Answer: 'The Four Noble Truths and Dependent Origination are called the small Dharma. Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) are those who delight in the small. Being attached to emotions within them is called delight. They have attachment to the Dharma, while this reveals the three emptinesses. It is not their place, so they cannot uphold and explain it. Therefore, the Wei Sutra says: 'If there are those who have views of self, others, etc., regarding this Dharma gate, there is no possibility that they can receive and uphold it.' It should be known that those who can uphold and explain it are those who delight in the great Dharma, not being attached to views of self, others, etc.'
Question: 'Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) have attained emptiness of self, so why does the sutra say they are attached to self?'
Answer: 'Because views of self, others, etc., are mental and associated mental dharmas. Being attached to them is attachment to the Dharma, hence referring to Pratyekabuddhas (緣覺) and Śrāvakas (聲聞). Or perhaps those who delight in the small Dharma are Śrāvakas (聲聞) and Pratyekabuddhas (緣覺). Those who are attached to views of self are all ordinary beings.'
Like a Stupa. The sutra means: The sutra reveals the Dharmakaya (法身). According to the Dharma, there are reward bodies and transformation bodies. With the three bodies existing, stupas and temples are present. Therefore, this place encourages offerings. According to the Zuan Ling Ji (纂靈記), during the Sui Dynasty, in Xinfan County, Yizhou
村有書生，姓茍，未詳其名，于彼村東空中四面書之。村人謂曰：「書者何也？」曰：「我書《金剛般若經》。」曰：「何用焉？」曰：「與諸天讀之。」時人見聞若存若亡。彼屬霖雨流水霶霈，唯此地方丈餘間，如堂閣下竟無沾濕，於是牧童每就避雨，時人雖在莫知所由。至武德初，有西僧至，神貌頗異，於此作禮。村人謂曰：「前無殿塔為何禮也？」曰：「君是鄉人耶？」曰：「然。」僧曰：「君大無識，此有《金剛般若經》，諸天置蓋其上，不絕供養，云何污踐使其然乎。」村人乃省茍生寫經之處。自此遂甃甓嚴欄護之不令污踐，茍至齋日每常供養，瞻禮者往往有聞天樂之聲，迄今其處雨不能濕。且空書無跡尚乃如斯，況紙素分明而不能爾。
轉罪。經意云：如過去造極惡，合來世墮三塗者，茍遇此經受持讀誦，功力既著能消極惡，遂以現遭輕賤之事，更不墮于惡道，即是轉重業令輕受也。持經無我等相，即煩惱障盡。極惡消滅，即業障盡。不墮，即報障盡。三障既滅三德必圓，故云當得菩提也。
總包等者。以打罵等事皆名輕賤故。
隋譯下。引證。
無著下。轉釋。無量者。以身口意三所為之事，但不饒益，皆屬輕賤也，故云無量。
罪滅者。罪障既盡，漸漸修行，因圓果
【現代漢語翻譯】 現代漢語譯本：村裡有個書生，姓茍，沒有詳細記載他的名字，他在村子東邊的空中四面書寫。村裡人問他說：『你寫的是什麼？』他說：『我寫的是《金剛般若經》（Vajra Prajna Sutra）。』（Vajra：金剛，Prajna：般若，Sutra：經）村裡人問：『有什麼用呢？』他說：『給諸天（Devas）閱讀。』當時人們見聞這件事，感覺若有若無。那段時間連日下雨，雨水傾盆，只有這地方一丈多見方的範圍內，像在廳堂樓閣下一樣竟然沒有被淋濕，因此放牛的孩子們常常到這裡來避雨，當時的人們雖然在這裡卻不知道是什麼原因。到了武德初年，有個西域來的僧人來到這裡，神態容貌很特別，在這裡行禮。村裡人問他說：『前面沒有殿宇佛塔，你向什麼行禮呢？』僧人說：『你是本地人嗎？』村裡人說：『是的。』僧人說：『你太沒有見識了，這裡有《金剛般若經》，諸天（Devas）在這裡設定天蓋在經文上面，不斷地供養，怎麼能玷污踐踏使它變成這樣呢？』村裡人才明白是茍生寫經的地方。從此就用磚瓦砌起圍墻嚴加保護，不讓它被玷污踐踏，茍生到了齋戒日經常供養，瞻仰禮拜的人常常聽到天樂的聲音，直到現在那個地方下雨也不能淋濕。況且在空中書寫沒有痕跡尚且如此，更何況用紙筆書寫得清清楚楚反而不能這樣呢？ 轉罪。經文的意思是說：如果過去造了極大的惡業，按道理來世應該墮入三惡道（Three Lower Realms），如果遇到這部經書，受持讀誦，功力顯著就能消除極惡的罪業，於是用現在遭受輕賤的事情，不再墮入惡道，這就是把重的業報轉為輕的承受了。持經時沒有我相（Ego）、人相（Sentient Being）、眾生相（Living Being）、壽者相（Life Span），就是煩惱障（Klesha Obstruction）消盡。極惡的罪業消滅，就是業障（Karma Obstruction）消盡。不墮入惡道，就是報障（Retribution Obstruction）消盡。三障（Three Obstructions）既然消滅，法身德（Dharmakaya）、般若德（Prajna）、解脫德（Liberation）必定圓滿，所以說應當得到菩提（Bodhi）啊。 總包等者。因為打罵等事都叫做輕賤。 隋譯下。是引證說明。 無著下。是進一步解釋。無量者。因為身口意三方面所做的事情，只要是不饒益眾生的，都屬於輕賤的行為，所以說是無量。 罪滅者。罪業既然消盡，漸漸修行，因地圓滿，果地自然成就。
【English Translation】 English version: In a village, there was a scholar named Gou, whose given name was not recorded in detail. He wrote in the air on all four sides of the village's east side. The villagers asked him, 'What are you writing?' He said, 'I am writing the Vajra Prajna Sutra (Vajra: Diamond, Prajna: Wisdom, Sutra: Scripture).' The villagers asked, 'What is it for?' He said, 'To be read by the Devas (gods).' At that time, people heard and saw this, feeling it was both there and not there. During that period of continuous rain, the downpour was heavy, but only in this area, about a square zhang (a unit of length, approximately 3.3 meters) or so, it was as if under a hall or pavilion, there was no dampness at all. Therefore, the cowherds often came here to take shelter from the rain. Although people were there, they did not know the reason. In the early years of the Wude era, a monk from the Western Regions came here, with a very special demeanor, and paid respects here. The villagers asked him, 'There are no halls or pagodas in front, to whom are you paying respects?' The monk said, 'Are you a local?' The villagers said, 'Yes.' The monk said, 'You are very ignorant. Here is the Vajra Prajna Sutra. The Devas have set up a canopy above it, constantly making offerings. How can you defile and trample it, making it like this?' The villagers then understood that this was the place where Gou wrote the scripture. From then on, they built walls with bricks and tiles to protect it strictly, preventing it from being defiled and trampled. Gou often made offerings on fast days, and those who admired and worshiped often heard the sound of heavenly music. Even now, that place cannot be wetted by rain. Moreover, writing in the air without a trace is still like this, let alone writing clearly with paper and pen, how could it not be like this? Turning Away Sin. The meaning of the scripture is: If in the past one has committed extremely evil deeds, and according to reason, one should fall into the Three Lower Realms in the next life, if one encounters this scripture, upholds, recites, and chants it, the power will be significant and can eliminate extremely evil sins. Thus, using the current experience of being despised, one will no longer fall into the evil realms. This is to turn heavy karma into light suffering. Holding the scripture without the appearance of self (Ego), sentient beings (Sentient Being), living beings (Living Being), or lifespan (Life Span), means that the Klesha Obstruction (affliction) is exhausted. The extremely evil sins are eliminated, which means that the Karma Obstruction is exhausted. Not falling into the evil realms means that the Retribution Obstruction is exhausted. Since the Three Obstructions are eliminated, the Dharmakaya (body of essence), Prajna (wisdom), and Liberation virtues will surely be perfected, so it is said that one should attain Bodhi (enlightenment). 'Total Inclusion, etc.' This is because things like beating and scolding are all called contempt. 'Under the Sui Translation.' This is a citation and explanation. 'Under Asanga.' This is a further explanation. 'Immeasurable' means that as long as the things done by body, speech, and mind are not beneficial to sentient beings, they all belong to contemptuous behavior, so it is said to be immeasurable. 'Sin Elimination' means that since sinful karma is exhausted, gradually cultivating, the cause ground is perfected, and the fruit ground will naturally be achieved.
滿，自然為佛。經言「當得」，意顯后時，非謂現世得成佛果。余轉滅等義，已於懸談五因中說竟。
第八經疏二
初、總敘意
速證等者。意明持說此經，速證菩提之法，所以超過如來事多世尊之福。故偈云：「福不至菩提，二能至菩提」也。
二、別科釋經二
初中全具福。經意可見。
然燈前者。以釋迦因地修行經三無數劫，第一劫滿遇寶髻如來，第二劫滿遇然燈如來，第三劫滿遇勝觀如來。今云然燈前者，即第二劫中也。
那由他者。第九數數當萬萬。
少分福。經意對前，比量可解。
然所不及者，有二義：一、彼得福德，此得菩提故。二、彼有我相，此無我相故。故前云：「此人無我人相」等也。
則疑。經意云：前雖校量亦未具說，若具說者人必狐疑。狐者，狡獸也，以多疑故，故云狐疑。《述征記》云：「風勁河冰始合，要須狐行，以此物善聽，聽冰下水無流聲，即過也。」魏經即但云疑惑。
幽邃。經意云：校量不及，佛不具說者，以此經義及持者果報，皆不可心思言議故也。
福體者。經義也，為福所依故。
果體者。佛菩提也。測量，即思議也。以福田佛果皆無相故。然科云總結幽邃，準疏所判但局第十疑
【現代漢語翻譯】 現代漢語譯本：
圓滿，自然就是佛。經書上說『當得』，意思是說在未來的某個時候，而不是說現在就能成就佛果。其餘關於轉滅等的意義，已經在之前討論五種原因時說完了。 第八經疏二 首先，總述意義 『速證等者』，意思是說，受持和宣說這部經，能夠快速證得菩提的方法，所以超過了侍奉眾多如來和世尊的福報。因此偈語說：『福報不能達到菩提，這二者能夠達到菩提』。 其次，分別解釋經文二 第一部分完全具備福報。經文的意思很明顯。 『然燈前者』，因為釋迦（釋迦牟尼佛，Sakyamuni）在因地修行經歷了三個無數劫，第一個無數劫圓滿時遇到了寶髻如來（Ratnakara Buddha），第二個無數劫圓滿時遇到了然燈如來（Dipankara Buddha），第三個無數劫圓滿時遇到了勝觀如來（Jina Buddha）。現在說『然燈前者』，就是指第二個無數劫中。 『那由他者』，第九個數，數到萬萬。 少部分福報。經文的意思與前面相對，通過比較可以理解。 『然所不及者』，有兩個含義：一是，他們得到的是福德，而這裡得到的是菩提。二是，他們有我相，而這裡沒有我相。所以前面說：『此人無我人相』等等。 『則疑』。經文的意思是說：前面雖然進行了比較，但還沒有完全說清楚，如果完全說清楚，人們一定會懷疑。狐貍是狡猾的動物，因為它多疑，所以說是狐疑。《述征記》中說：『風大河冰開始合攏，需要狐貍行走，因為這種動物善於聽，聽冰下水沒有流動的聲音，就可以通過。』魏經只是說疑惑。 『幽邃』。經文的意思是說：比較起來不如，佛不完全說清楚的原因是，這部經的意義以及受持者的果報，都是不可心思言議的。 『福體者』。是經文的意義，是福報所依賴的基礎。 『果體者』。是佛的菩提。測量，就是思議。因為福田和佛果都是無相的。然而科文說總結幽邃，按照疏文的判斷，只是侷限於第十個疑問。
【English Translation】 English version:
Perfection naturally leads to Buddhahood. The sutra says 'will attain,' indicating a future time, not that one can achieve Buddhahood in the present life. The meaning of transformation and extinction has already been explained in the previous discussion of the five causes. Eighth Sutra Commentary Two First, General Introduction 'Quickly attain, etc.' means that upholding and expounding this sutra is a method to quickly attain Bodhi, thus surpassing the merit of serving many Tathagatas and World Honored Ones. Therefore, the verse says: 'Merit does not lead to Bodhi, these two can lead to Bodhi.' Second, Separate Explanation of the Sutra in Two Parts The first part fully possesses merit. The meaning of the sutra is clear. 'Before Dipankara' is because Sakyamuni (Sakyamuni Buddha) cultivated in the causal stage for three asamkhya kalpas (innumerable eons). At the completion of the first asamkhya kalpa, he met Ratnakara Buddha (Ratnakara Buddha); at the completion of the second asamkhya kalpa, he met Dipankara Buddha (Dipankara Buddha); and at the completion of the third asamkhya kalpa, he met Jina Buddha (Jina Buddha). Now, saying 'Before Dipankara' refers to the second asamkhya kalpa. 'Nayuta' is the ninth number, counting to ten thousand times ten thousand. A small portion of merit. The meaning of the sutra is relative to the previous, and can be understood through comparison. 'However, what cannot be reached' has two meanings: First, they obtain merit, while this obtains Bodhi. Second, they have the 'self' aspect, while this has no 'self' aspect. Therefore, it was said earlier: 'This person has no self, no person aspect,' etc. 'Then doubt.' The meaning of the sutra is: Although comparisons were made earlier, they were not fully explained. If fully explained, people would surely doubt. A fox is a cunning animal, and because it is suspicious, it is called 'fox-doubt.' The Shu Zheng Ji says: 'When the wind is strong and the river ice begins to freeze, foxes need to walk on it because these animals are good at listening. If they hear no sound of water flowing under the ice, they can cross.' The Wei Sutra simply says 'doubt'. 'Profound and deep.' The meaning of the sutra is: The reason why the Buddha does not fully explain the comparison is that the meaning of this sutra and the karmic rewards of those who uphold it are beyond the comprehension of thought and speech. 'The substance of merit' is the meaning of the sutra, the foundation upon which merit relies. 'The substance of the fruit' is the Bodhi of the Buddha. Measurement is thinking and deliberation. Because both the field of merit and the fruit of Buddhahood are without form. However, the section says 'summarizing the profound and deep,' according to the commentary's judgment, it is only limited to the tenth doubt.
中，今若詳之，兼該三七之二，以始自第三乃至第十，邐迤次第五度校量，謂外財兩度、內財兩度、佛因一度。且第一以□三千界七寶佈施校量不及持說，第二以無量三千界寶施校量不及，第三以一河沙數身命佈施校量不及，第四以無量河沙數身命佈施校量不及，第五以如來因地供養諸佛功德校量不及。至此第五是校量之極，更無譬喻可以比況，故云乃至算數譬喻所不能及。茍或具說，人必生疑，故復云：「我若具說者，或有人聞，心則狂亂，狐疑不信。」自此之後贊校都絕，所以望前數段，故總結云：當知是經義不可思議等也。
問：「此至經末猶有數處校量，云何輒言無校量耶？」
答：「余所校量，但是別意，以之斷疑，實非前說五重次第也。由是隨時略舉一三千界寶，或須彌聚寶，或阿僧祇界寶，以為校量。若不然者，豈得勝義之後，卻舉劣福為次第耶？」
第十一疏初標章
佛教下。指疑起處。
住修下。即正答三問。及次前十段也。
若無下。結成疑。既教我住修離過，豈是無我無人？若言無我，誰住修離過耶？
亦云下。敘別義。除細執者，即是第二疑中未除之者，故今舉之令其除斷。
問：「執與疑何別耶？」
答：「執則堅著，疑乃不決
。若據論意，正是除執，不言斷疑。今疏云斷疑者，若言除執，文勢孤起血脈不貫，故依諸疏以立此疑。」
偈云下。引證。除執道之與心蓋是一法，但以心本無我而執我，道本不住而成住，故立障心違道也。然此疑執之文，若詳經義別分，則從「爾時須菩提，至即非菩薩」是斷疑，后之一段是除執也。故論中釋已遍指後文。
問：「經文雖似前，問意全別。意云：若人發心則無有我，是誰降伏其心？」反覆如上所說，必無我。經意云：若人發菩提心已，當生度盡一切眾生之心，然不得起有眾生可度之念，亦不可起我能度之念。念既不起即無我，無我即名菩薩也。
非菩薩。經徴意云：以何義故，度眾生令不起眾生之念耶？釋意云：若有我相、眾生相等，非菩薩故。前約所度之境，此約能度之心，心境合論通名為我。既前後互舉，則顯能所皆無也。
俱寂。經徴意云：前無所化之境，次無能化之心。所以要無能所者，何謂也？釋意云：以能所俱十，方是菩薩故。法之一字，能所俱攝。
第十二疏初標意。
若無菩薩者。指疑起處。即從次前文中來也。以前云無發心者，發心者即是菩薩故。
云何下。結成疑也。然燈，即是釋迦因地，第二劫滿所遇之佛，既于彼處行菩薩行
【現代漢語翻譯】 現代漢語譯本： 如果按照論著的意義，這正是爲了去除執著，而不是爲了斷除疑惑。現在註釋中說『斷疑』，如果只說『除執』，文句的結構就會顯得孤立，血脈不連貫，所以依據各種註釋來設立這個『疑』。
『偈云下』。這是引用來作證。去除對『道』的執著和去除『心蓋』是同一件事，但因為心本來沒有『我』卻執著于『我』，『道』本來不住于任何地方卻執著于『成住』，所以設立障礙心，違背『道』。然而，這段關於疑惑和執著的文字，如果詳細區分經文的意義，那麼從『爾時須菩提，至即非菩薩』是斷除疑惑，後面的一段是去除執著。所以論著中的解釋已經普遍指向了後面的文字。
問：『經文雖然和前面相似，但提問的意義完全不同。意思是說：如果有人發菩提心，就沒有我，那麼是誰來降伏他的心呢？』反覆像上面所說的那樣，必定沒有我。經文的意思是說：如果有人發了菩提心之後，應當生起度盡一切眾生的心，然而不能生起有眾生可以被度的念頭，也不可以生起我能夠度眾生的念頭。念頭既然不生起就沒有我，沒有我就是菩薩。
『非菩薩』。經文提問的意思是：『因為什麼緣故，度化眾生卻不生起眾生的念頭呢？』解釋的意思是：『如果還有我相（ātman-saṃjñā，認為有「我」的相狀）、眾生相（sattva-saṃjñā，認為有「眾生」的相狀）等，就不是菩薩。』前面是關於所度化的境界，這裡是關於能度化的心，心和境界合在一起統稱為『我』。既然前後互相舉例，就顯示了能度者和所度者都是空無的。
『俱寂』。經文提問的意思是：『前面沒有所化之境，後面沒有能化之心。為什麼要沒有能度和所度呢？』解釋的意思是：『因為能度和所度都寂滅，才是菩薩。』『法』這個字，包含了能度和所度。
第十二疏開始標明意義。
『若無菩薩者』。指明疑惑產生的地方。就是從前面的文章中來的。因為前面說沒有發心者，發心者就是菩薩。
『云何下』。總結並構成疑惑。燃燈（Dīpaṃkara，過去佛名），就是釋迦（Śākyamuni，佛教創始人）因地修行時，在第二劫圓滿時遇到的佛，已經在那裡行菩薩行。
【English Translation】 English version: According to the meaning of the treatise, this is precisely to remove attachments, not to eliminate doubts. Now, the commentary says 'eliminating doubts,' but if it only said 'removing attachments,' the structure of the sentence would appear isolated and disconnected. Therefore, it relies on various commentaries to establish this 'doubt'.
'The verse says below.' This is a citation for proof. Removing attachment to the 'Dao' and removing the 'mind-coverings' are the same thing, but because the mind originally has no 'self' yet clings to 'self,' and the 'Dao' originally does not abide anywhere yet clings to 'becoming and dwelling,' therefore, obstructing the mind and violating the 'Dao' is established. However, regarding this text about doubt and attachment, if we carefully distinguish the meaning of the sutra, then from 'At that time, Subhuti, up to, is not a Bodhisattva' is eliminating doubt, and the latter part is removing attachment. Therefore, the explanation in the treatise has already generally pointed to the latter text.
Question: 'Although the sutra text seems similar to the previous one, the meaning of the question is completely different. The meaning is: If a person generates the Bodhi mind, then there is no self, so who is it that subdues their mind?' Repeatedly, as said above, there is certainly no self. The meaning of the sutra is: If a person has generated the Bodhi mind, they should generate the mind to liberate all sentient beings, but they must not give rise to the thought that there are sentient beings to be liberated, nor can they give rise to the thought that I am able to liberate sentient beings. Since the thought does not arise, there is no self, and no self is called a Bodhisattva.
'Not a Bodhisattva.' The meaning of the sutra's question is: 'For what reason do you liberate sentient beings without giving rise to the thought of sentient beings?' The meaning of the explanation is: 'If there is still an appearance of self (ātman-saṃjñā, the perception of a 'self'), an appearance of sentient beings (sattva-saṃjñā, the perception of 'sentient beings'), etc., then it is not a Bodhisattva.' The former is about the realm of what is being liberated, and the latter is about the mind that is able to liberate. The mind and the realm together are generally called 'self.' Since examples are given both before and after, it shows that both the liberator and what is being liberated are empty.
'Both are quiescent.' The meaning of the sutra's question is: 'Before, there was no realm to be transformed; after, there was no mind to transform. Why must there be no ability to transform and no object to be transformed?' The meaning of the explanation is: 'Because both the ability to transform and the object to be transformed are quiescent, that is a Bodhisattva.' The word 'Dharma' encompasses both the ability to transform and the object to be transformed.
The twelfth commentary begins by stating the meaning.
'If there is no Bodhisattva.' Indicates the place where the doubt arises. It comes from the preceding text. Because the previous text said there is no one who generates the mind, and the one who generates the mind is a Bodhisattva.
'How below.' Concludes and forms the doubt. Dīpaṃkara (Dīpaṃkara, name of a past Buddha), is the Buddha that Śākyamuni (Śākyamuni, founder of Buddhism) encountered when his practice in the causal stage reached completion in the second kalpa, and he was already practicing the Bodhisattva path there.
，云何乃言無發心者？
舉疑處。經意云：汝意之中，頗謂我于然燈佛所得菩提不？若得菩提，何成菩薩？是彼疑處，故舉問之。
降怨下。敘其本事。準《本行經》說：昔有大城，名為蓮華。城中有王，名曰降怨。有一婆羅門，名曰日主。為王所重，分與半國封授為王，別為王城，名為埏主。日主夫人，名為月上。然燈菩薩降神右脅出家成道。時降怨王將欲迎請，遂敕城內外十二由旬，禁斷諸華不令私賣，王皆自買以供如來。彼國雪山南面有一梵志，名曰珍寶，有五百弟子。中有一弟子，名之云童，或名善慧，于彼眾中而為上首，所有仙法皆學已了，辭師還家。師曰：「汝今將歸，須以清凈傘蓋革屣金杖乃至金錢五百報感之恩。」云童曰：「我今並無此物，但放我去，得即送來。」師即放之。云童因赴無遮之會，得五百金錢，便欲送還師處。因至蓮華城內，見城嚴麗，即問於人，乃知然燈如來欲至。遂將三百金錢，於一婢子處，買得五枝優缽羅華，兼彼女子寄華兩枝，共為供養。時佛入城，即以此華散佛頂上。以願力故，成於華蓋隨佛行住。佛神力故化一方泥，善慧見之布發而掩，復作是念：「愿得如來踏我身過，若不蒙記莂，我終不起。」如來即至履之而過，止諸徒眾皆不令踏，即授其記，作如是言
【現代漢語翻譯】 現代漢語譯本：為什麼說沒有發菩提心的人呢？
這是提出疑問的地方。經文的意思是：你心中是否認為我從然燈佛（Dipamkara Buddha，過去佛之一）那裡獲得了菩提？如果我獲得了菩提，又怎麼會成為菩薩呢？這就是他疑惑的地方，所以提出來問。
這是降怨王的故事。敘述了他的本生事蹟。根據《本行經》的說法：過去有個大城，名叫蓮華城。城裡有個國王，名叫降怨王（King Jatiṃdhara）。有個婆羅門，名叫日主（Sun），受到國王的器重，被分封了半個國家，並被封為國王，他的王城名叫埏主。日主的夫人，名叫月上（Moon）。然燈菩薩（Dipamkara Bodhisattva）降神於她的右脅，後來出家成道。當時降怨王想要迎接他，於是下令城內外十二由旬（約150公里）的範圍內，禁止私自販賣鮮花，國王自己購買鮮花來供養如來。那個國家雪山南面有個梵志（Brahmin ascetic），名叫珍寶（Ratna），有五百個弟子。其中有個弟子，名叫云童（Meghakumāra），也叫善慧（Sumati），在這些弟子中是領頭的，所有的仙法都學完了，就辭別師父回家。師父說：『你現在要回家，必須用清凈的傘蓋、革屣（皮鞋）、金杖，甚至五百金錢來報答我的恩情。』云童說：『我現在什麼都沒有，但請放我走，得到后就送來。』師父就放他走了。云童因此參加了無遮大會（a grand offering ceremony），得到了五百金錢，就想送回師父那裡。因為到了蓮華城內，看到城市非常華麗，就問別人，才知道然燈如來要來了。於是拿出三百金錢，從一個婢女那裡買到了五枝優缽羅華（utpala，藍色蓮花），加上那個女子寄託的兩枝花，一起用來供養。當時佛陀進入城市，他就把這些花撒在佛陀的頭頂上。因為願力的緣故，這些花變成了一個華蓋，跟隨佛陀行走。佛陀的神力變化出一片泥地，善慧看到后就鋪開頭髮遮蓋住泥地，又這樣想：『希望如來能從我的身上走過去，如果不能得到授記，我終究不起來。』如來就走到他身上踩了過去，阻止所有的弟子都不要踩，然後就給他授記，這樣說
【English Translation】 English version: Why do you say there are those who have not generated the Bodhi mind?
This is where the doubt is raised. The meaning of the sutra is: In your mind, do you think that I obtained Bodhi from Dipamkara Buddha (one of the past Buddhas)? If I obtained Bodhi, how could I have become a Bodhisattva? This is where his doubt lies, so he raises the question.
This is the story of King Jatiṃdhara. It narrates his past life. According to the 'Karmavibhaṅga Sutra': In the past, there was a great city called Lotus City (Padmāvatī). In the city, there was a king named King Jatiṃdhara (King Enduring Anger). There was a Brahmin named Sun (Divākara), who was highly regarded by the king, and was granted half the country and crowned as king. His royal city was called Pottery Lord. Sun's wife was named Moon (Candra). Dipamkara Bodhisattva descended into her right side, later renounced the world and attained enlightenment. At that time, King Jatiṃdhara wanted to welcome him, so he ordered that within twelve yojanas (approximately 150 kilometers) inside and outside the city, the private sale of flowers was prohibited, and the king himself bought flowers to offer to the Tathagata. On the south side of the Snowy Mountains in that country, there was a Brahmin ascetic named Ratna (Jewel), who had five hundred disciples. Among them was a disciple named Meghakumāra (Cloud Child), also known as Sumati (Good Wisdom), who was the leader among these disciples. He had learned all the ascetic practices and bid farewell to his teacher to return home. The teacher said, 'Now that you are going home, you must repay my kindness with a pure umbrella, leather shoes, a golden staff, and even five hundred gold coins.' Meghakumāra said, 'I have nothing now, but please let me go, and I will send them when I get them.' The teacher let him go. Meghakumāra then attended a grand offering ceremony and obtained five hundred gold coins, intending to send them back to his teacher. Because he arrived in Lotus City, he saw that the city was very magnificent, so he asked others and learned that Dipamkara Tathagata was coming. So he took three hundred gold coins and bought five blue lotus flowers (utpala) from a maid, plus the two flowers entrusted by the woman, and used them together for offerings. At that time, the Buddha entered the city, and he scattered these flowers on the Buddha's head. Because of the power of his vows, these flowers turned into a canopy, following the Buddha as he walked. The Buddha's divine power transformed a piece of muddy ground, and Sumati, seeing it, spread his hair to cover the muddy ground, and thought, 'May the Tathagata step over my body, and if I cannot receive a prediction, I will never get up.' The Tathagata then walked over him, preventing all the disciples from stepping on him, and then gave him a prediction, saying
：「此摩那婆于未來世當得作佛，號釋迦牟尼，十號具足如我無異。」今善吉意云：既若買華供佛、布發掩泥即是菩薩，若此非菩薩者，則孰為菩薩歟？
斷疑念。經答意云：我意不謂如來得菩提也。我已解佛所說之義，于彼佛所，無有一法得為菩提。
彼時者。蓮華城中授記之時也。
智與理冥、心與神會，亡所得之法、無能得之心，故云都無等。由無等者，即指上無得而得。夫菩提之為法者，寂滅無生、不空不有，離一切相，若離能所則順菩提得佛授記；若存能所、心境不亡，則與菩提極相違逆，如何得記？故《凈名》云：「寂滅是菩提，滅諸相故。」
印決定。經意云：空生之言稱其實理，故云如是。
實無下。如來述成可知。
我于彼時者。即受記及修行時也。
無有一法得菩提者。此約橫豎顯之。橫則於六度萬行之中，行行皆無得義，若佈施得菩提，則不要戒忍等。豎則初中后念，唸唸皆無得義，若初念得，何須唸唸相續等。如是橫豎心行之中，皆無得菩提義也。
功德施下。未詳何經。
若見等者。以自他之相相待而成，既見於他必須見自。
見身清凈等者。反於前也。清凈即是空義，見他既見於自，不見自則不見他。成既相因而成，泯
【現代漢語翻譯】 現代漢語譯本：『這位摩那婆（Manava，年輕人）在未來世應當成佛，名號為釋迦牟尼（Sakyamuni），十種名號圓滿具足，與我沒有差別。』現在善吉（Subhuti）的意思是：既然如果買花供佛、鋪散頭髮遮蓋泥土就是菩薩，如果這還不是菩薩，那麼誰才是菩薩呢？
斷除疑惑。經文回答的意思是：我的意思不是說如來（Tathagata）得到了菩提（Bodhi，覺悟）。我已經理解了佛所說的意義，在那位佛的境界中，沒有一法可以被認為是菩提。
『彼時者』，指的是蓮花城中被授記的時候。
智慧與真理相契合，心與精神相會通，消除了有所得的法，沒有能獲得的心，所以說『都無等』。因為『無等』，就是指上面所說的無所得而得。菩提這種法，寂滅無生、非空非有，遠離一切相，如果遠離能取和所取，就順應菩提而得到佛的授記；如果存在能取和所取，心和境沒有消失，就與菩提極其相違背，怎麼能得到授記呢？所以《維摩詰經》（Vimalakirti Sutra）說：『寂滅是菩提，因為滅除一切相。』
印證決定。經文的意思是：須菩提（Subhuti）所說的話符合真實的道理，所以說『如是』。
『實無下』，如來（Tathagata）的闡述可以理解。
『我于彼時者』，指的是接受授記和修行的時候。
『無有一法得菩提者』，這是從橫向和縱向來顯現的。橫向來說，在六度萬行（Six Perfections and myriad practices）之中，每一種行為都沒有所得的意義，如果佈施（Dana，giving）可以得到菩提，那麼就不需要持戒（Sila，morality）、忍辱（Ksanti，patience）等等。縱向來說，初念、中念、后念，每一個念頭都沒有所得的意義，如果初念得到，何須唸唸相續等等。像這樣橫向和縱向的心行之中，都沒有得到菩提的意義。
『功德施下』，不知道出自哪部經。
『若見等者』，以自己和他人的相對關係而形成，既然看到了他人，就必須看到自己。
『見身清凈等者』，與前面相反。清凈就是空性的意義，看到他人就看到了自己，不見自己就不能見他人。成就既然是相互依存而成就，泯
【English Translation】 English version: 『This Manava (Manava, young man) in a future age will become a Buddha, named Sakyamuni (Sakyamuni), possessing all ten titles completely, no different from me.』 Now, Subhuti』s (Subhuti) meaning is: Since buying flowers to offer to the Buddha and spreading hair to cover the mud is being a Bodhisattva, if this is not a Bodhisattva, then who is a Bodhisattva?
Dispelling doubts. The sutra's answer means: My intention is not to say that the Tathagata (Tathagata) obtained Bodhi (Bodhi, enlightenment). I have already understood the meaning of what the Buddha said; in that Buddha's realm, there is not a single dharma that can be considered Bodhi.
『At that time』 refers to the time of prediction in Lotus Flower City.
Wisdom and truth merge, the mind and spirit connect, eliminating the dharma of something to be gained, without a mind that can gain, therefore it is said 『all are without equal.』 Because 『without equal』 refers to the above-mentioned obtaining without obtaining. Bodhi as a dharma is quiescent and without arising, neither empty nor existent, apart from all characteristics. If one is apart from the able and the object, then one accords with Bodhi and receives the Buddha's prediction; if the able and the object exist, and the mind and environment have not disappeared, then it is extremely contrary to Bodhi, how can one receive prediction? Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says: 『Quiescence is Bodhi, because it extinguishes all characteristics.』
Confirming the decision. The sutra's meaning is: Subhuti』s (Subhuti) words conform to the true principle, therefore it is said 『thus it is.』
『Truly without below,』 the Tathagata』s (Tathagata) explanation can be understood.
『I at that time』 refers to the time of receiving prediction and practicing.
『There is not a single dharma to obtain Bodhi,』 this is shown from the horizontal and vertical perspectives. Horizontally, among the Six Perfections and myriad practices (Six Perfections and myriad practices), every practice has no meaning of attainment. If giving (Dana, giving) can obtain Bodhi, then there is no need for morality (Sila, morality), patience (Ksanti, patience), etc. Vertically, the initial thought, the middle thought, and the final thought, every thought has no meaning of attainment. If the initial thought obtains, why is there a need for continuous thoughts, etc. Like this, in the horizontal and vertical mind practices, there is no meaning of obtaining Bodhi.
『Merit giving below,』 it is not known from which sutra it comes.
『If seeing, etc.,』 is formed by the relative relationship between oneself and others. Since one sees others, one must see oneself.
『Seeing the body pure, etc.,』 is the opposite of the previous. Purity is the meaning of emptiness. Seeing others is seeing oneself; not seeing oneself is not seeing others. Accomplishment is achieved by mutual dependence, extinguished
亦相因而滅。如《凈名》云：「如自觀身實相，觀佛亦然。」亦如志公云：「以我身空諸法空，千品萬類悉皆同。」亦同《莊子》中說：「因有而有之，因無而無之」也。
見清凈智等者。非唯無所見之自他，兼無能見之智用，斯則能所雙泯也。《圓覺經》云：「依幻說覺，亦名為幻，既皆是幻，豈得存焉？」然雖能所兩亡，不成斷滅，以靈源真心本無能所，妄生能所即是乖真，能所既除即合本體，靈然不昧物我皆如。故《華嚴》云：「能見及所見，見者悉除遣，不壞於真見，是名真見者。」又《圓覺》云：「諸幻盡滅，覺心不動。」
是名見佛者。結成見義。如上用心方得見佛，若生分別執相違真則不名見。故《華嚴》云：「一切法不生，一切法不滅，若能如是解，諸佛常現前。」
得無生忍等者。謂以正智忍可，印持無生法故。以一切法本無生滅，眾生迷倒妄見生滅，茍離妄見，正智即生，契合本體，達一切法本來無生，名無生忍。例而言之，見一切法無滅，亦名無滅忍。今則舉初以攝后也。
一切智智者。是達一切諸法之智，表用非一，故重言耳。有云：「依於始覺顯得本覺，智中之智名智智也。」
得授記者。準《楞嚴經》，記有四種：一、未發心時與記，或有流轉五道生於
【現代漢語翻譯】 現代漢語譯本：也相互依存而消滅。如《維摩詰經》（《凈名》）中說：『如果自己觀察身體的真實相狀，那麼觀察佛也是一樣的。』也像志公禪師所說：『以我的身體是空性的，一切諸法也是空性的，千種萬類的現象都相同。』也如同《莊子》中所說：『因為有而有，因為無而無。』
見到清凈智慧等等。不僅僅是沒有所見的自他之分，也兼沒有能見的智慧作用，這樣才能能見和所見都泯滅。《圓覺經》說：『依靠幻象來說覺悟，也叫做幻象，既然都是幻象，怎麼能夠存在呢？』然而雖然能見和所見都消失了，卻不是斷滅，因為靈源真心本來就沒有能見和所見，妄生能見和所見就是違背真理，能見和所見既然消除就契合本體，靈明而不迷惑，萬物和我都一樣。所以《華嚴經》說：『能見和所見，見到的人都應當去除，不破壞真實的見地，這叫做真見者。』又《圓覺經》說：『各種幻象都滅盡了，覺悟之心不動搖。』
這叫做見到佛。總結見佛的意義。像上面那樣用心才能見到佛，如果產生分別執著于表象而違背真理，就不叫做見到佛。所以《華嚴經》說：『一切法不生，一切法不滅，如果能夠這樣理解，諸佛常常在眼前顯現。』
得到無生忍等等。是指用正確的智慧認可，印證保持無生之法。因為一切法本來就沒有生滅，眾生迷惑顛倒妄見生滅，如果離開妄見，正確的智慧就產生，契合本體，通達一切法本來沒有生，叫做無生忍。以此類推，見到一切法沒有滅，也叫做無滅忍。現在是舉出開始來涵蓋後面。
一切智智。是通達一切諸法的智慧，表明作用不是單一的，所以重複說。有人說：『依靠始覺來顯現本覺，智慧中的智慧叫做智智。』
得到授記。根據《楞嚴經》，授記有四種：一、未發菩提心時就給予授記，或者有在五道中流轉而生於
【English Translation】 English version: They also perish interdependently. As the 『Vimalakirti Sutra』 (also known as 『Net of Gems Sutra』) says, 『If one observes the true nature of one's own body, observing the Buddha is the same.』 It is also like what Zen Master Zhigong said, 『Because my body is empty and all dharmas are empty, the myriad categories are all the same.』 It is also like what is said in the 『Zhuangzi』: 『It exists because of existence, and it does not exist because of non-existence.』
Seeing pure wisdom, etc. It is not only the absence of self and other in what is seen, but also the absence of the function of wisdom in what is capable of seeing. This is the annihilation of both the seer and the seen. The 『Surangama Sutra』 says, 『Relying on illusion to speak of enlightenment is also called illusion. Since all are illusions, how can they exist?』 However, although both the seer and the seen disappear, it is not annihilation, because the true mind of the spiritual source originally has neither the seer nor the seen. The false arising of the seer and the seen is contrary to the truth. When the seer and the seen are eliminated, they merge with the original substance. It is spiritually clear and not confused, and all things and I are the same. Therefore, the 『Avatamsaka Sutra』 says, 『The seer and the seen, those who see should all be removed, without destroying the true seeing, this is called the true seer.』 Also, the 『Surangama Sutra』 says, 『When all illusions are extinguished, the enlightened mind does not move.』
This is called seeing the Buddha. Concluding the meaning of seeing. Only by applying the mind as above can one see the Buddha. If one generates discrimination and clings to appearances, violating the truth, it is not called seeing the Buddha. Therefore, the 『Avatamsaka Sutra』 says, 『All dharmas are not born, all dharmas do not perish. If one can understand in this way, all Buddhas will always appear before one.』
Obtaining the forbearance of non-birth, etc. It means using correct wisdom to acknowledge and uphold the dharma of non-birth. Because all dharmas are originally without birth and death, sentient beings are deluded and falsely see birth and death. If one departs from false views, correct wisdom will arise, merging with the original substance, and realizing that all dharmas are originally without birth, which is called the forbearance of non-birth (Anutpattika-dharma-kshanti). By analogy, seeing that all dharmas are without extinction is also called the forbearance of non-extinction. Now, the beginning is mentioned to encompass the end.
All-knowing wisdom (Sarvajna-jnana). It is the wisdom that understands all dharmas, indicating that its function is not singular, hence the repetition. Some say, 『Relying on initial enlightenment to reveal original enlightenment, the wisdom within wisdom is called wisdom-wisdom.』
Obtaining prediction (Vyakarana). According to the 『Surangama Sutra』, there are four types of prediction: 1. Prediction given before the mind of enlightenment is aroused, or there are those who transmigrate through the five paths and are born in
人間好樂佛法，過百千萬億劫當發心，過百千萬億劫行菩薩道供佛化生，皆若干劫當得菩提。二、適發心與記者，是人久劫種諸善根，好樂大法有慈悲心，即住不退地，故發心與記。三、密記者，有菩薩未得記，而行六度功德滿足，天龍八部皆作是念：「此菩薩幾時當得菩提？劫國弟子眾數如何？」佛斷此疑即與授記，舉眾皆知，此菩薩獨不知。四、無生忍記者，于大眾中顯露與記也。今當第四也。謂散華佛頂、布發泥中，依有漏心得無生智，于大眾前分明記一刻也。
聲不至耳者。能所俱寂，以離分別心故，心既不起，耳何所聞？
亦非餘者。此無分別處，非謂別有一智慧智。《圓覺》云：「離遠離幻亦復遠離。」
亦非惛蒙等者。恐聞都無分別亦非余智，便謂同於木石一向頑凝。故《圓覺》云：「諸幻盡滅，覺心不動」，然即此覺心亦無所得。故頌云：「若時于所緣，智都無所得」等。此則離沈離掉了然寂然，妙契本心竟何所得？善慧彼時心同此也。
反覆釋。經意可知矣。
若正覺下。釋反釋也。
以法不可下。釋覆釋也。據此則善慧彼日但聞其言，言性本空竟何有得，但約妄惑盡處真智現前，當此之時義言得矣。
第十三疏二
一、科分
此初二段
【現代漢語翻譯】 現代漢語譯本：人間如果有人愛好佛法，經過百千萬億劫的時間，應當發起菩提心，再經過百千萬億劫的時間修行菩薩道，供養諸佛，教化眾生，這樣經過若干劫的時間，才能證得菩提（覺悟）。 第二種情況，如果有人剛剛發起菩提心，佛就為他授記（預言成佛），這是因為這個人久遠劫來已經種下各種善根，愛好大法，具有慈悲心，已經安住于不退轉的地位，所以佛為他授記。 第三種情況，秘密授記，有些菩薩還沒有得到授記，但是已經圓滿地修行六度（佈施、持戒、忍辱、精進、禪定、智慧）功德，天龍八部（佛教中的護法神）都心生疑惑：『這位菩薩什麼時候才能證得菩提？他成佛后的國土、弟子數量會怎麼樣？』佛爲了斷除這些疑惑，就為這位菩薩授記，大眾都知道了，唯獨這位菩薩自己不知道。 第四種情況，無生忍授記，在大眾面前公開地授記。現在講的是第四種情況。比如散華佛頂（一種儀式）、布發泥中（一個典故），依靠有漏（不清凈）的心，得到無生智（對事物不生不滅的智慧），在大眾面前分明地授記。
『聲不至耳』的意思是，能聞的主體和所聞的客體都寂滅了，因為離開了分別心。既然心中沒有生起任何念頭，耳朵又怎麼會聽到聲音呢？
『亦非餘者』的意思是，這種沒有分別的狀態，並不是說另外存在一種智慧。正如《圓覺經》所說：『離開遠離幻象，也同樣要遠離遠離本身。』
『亦非惛蒙等者』的意思是，恐怕有人聽到『都無分別亦非余智』，就認為這和木頭石頭一樣，完全是頑固凝滯的狀態。所以《圓覺經》說：『各種幻象都滅盡了，覺悟之心不動搖』，然而即使是這覺悟之心，也沒有任何可以執取的。所以頌文說：『如果對於所緣之境，智慧上都無所得』等等。這便是離開了沉沒和掉舉，瞭然寂然，巧妙地契合了本心，最終又有什麼可以得到的呢？善慧菩薩當時的心境也是如此。
反覆解釋，經文的含義就可以理解了。
『若正覺下』，是解釋反釋。
『以法不可下』，是解釋覆釋。根據這些，那麼善慧菩薩那天只是聽到了言語，而言語的本性是空性的，最終又有什麼可以得到的呢？只是就妄惑消盡之處，真智顯現而言，在這個時候，說『得』也是可以的。
第十三疏二
一、科分
這裡是最初的兩段
【English Translation】 English version: If beings in the human realm delight in the Buddha Dharma, after hundreds of millions of kalpas (aeons), they should generate the Bodhi mind (the aspiration for enlightenment). After hundreds of millions of kalpas, they should practice the Bodhisattva path, making offerings to Buddhas and transforming sentient beings. After a certain number of kalpas, they will attain Bodhi (enlightenment). Secondly, if someone has just generated the Bodhi mind and receives a prediction (of future Buddhahood) from the Buddha, it is because this person has planted various roots of goodness for countless kalpas, delights in the Great Dharma, possesses a compassionate heart, and already dwells in the stage of non-retrogression. Therefore, the Buddha gives them a prediction. Thirdly, secret prediction. Some Bodhisattvas have not yet received a prediction, but they have perfectly cultivated the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom). The Devas, Nagas, and other beings of the Eight Divisions (protective deities in Buddhism) all have this thought: 'When will this Bodhisattva attain Bodhi? What will be the nature of their Buddha-land and the number of their disciples?' To dispel these doubts, the Buddha gives this Bodhisattva a prediction, which is known to all except the Bodhisattva themselves. Fourthly, prediction of non-origination-acceptance. This is a public prediction given in the assembly. We are now discussing the fourth case. For example, scattering flowers on the Buddha's head (a ritual), spreading hair in the mud (an allusion), relying on defiled (with outflows) mind to attain the wisdom of non-origination (understanding the non-arising and non-ceasing nature of phenomena), and clearly giving a prediction in front of the assembly.
'The sound does not reach the ear' means that both the subject that hears and the object that is heard are extinguished, because the mind is free from discrimination. Since no thought arises in the mind, how can the ear hear anything?
'It is not something else' means that this state of non-discrimination does not mean that there is another kind of intelligent wisdom. As the Surangama Sutra says: 'Leaving the leaving of illusion is also leaving the leaving itself.'
'It is not dullness or confusion' means that one should not think that 'no discrimination and not another wisdom' is the same as wood or stone, completely rigid and stagnant. Therefore, the Surangama Sutra says: 'When all illusions are extinguished, the mind of enlightenment does not move.' However, even this mind of enlightenment has nothing to grasp. Therefore, the verse says: 'If at the object of focus, wisdom has nothing to attain,' etc. This is leaving behind sinking and agitation, clearly and quietly, wonderfully aligning with the original mind. What is there to attain in the end? The mind of Wise Virtue at that time was the same.
Repeated explanations, the meaning of the sutra can be understood.
'If right enlightenment below' is explaining the reverse explanation.
'Because the Dharma cannot below' is explaining the covering explanation. According to these, then Wise Virtue only heard the words that day, and the nature of words is empty, what can be attained in the end? Only in terms of the exhaustion of delusion and the manifestation of true wisdom, at this time, it is meaningful to say 'attainment'.
Thirteenth Commentary Two
- Classification
These are the first two sections
皆屬前疑，但是于中相躡曲敘，今以論文別說，故復開之二
初、斷下。隨釋。疏初標章
無佛疑者。若了虛無之無，無即無咎，執之為無，無則太傷，故成此疑。后法亦然也。
若無菩提者。指疑起處。此從十二中來。諸疏敘疑多書菩薩字，便云從第十一中來，然論文之中但云菩提，方是血脈相次。
即無下。結成疑也。意云：果法號曰菩提，證得始名為佛。既菩提不可得，豈有能證人？
謗者。即損減過也。若言無佛，是真謗佛也。《大論》云：「寧起有見，不起無見」等。
為斷下。預指斷疑之文。然是魏本，彼文云：「如來者即實真如。」
非無。經徴意云：若無菩提則無有佛，以何義故得有如來？釋意云：若無真如則無有佛也。以真如是佛故。今真如本有，復何疑焉？
無著下。挾來義解。以真如通於凡聖，眾生垢染但名如去，佛位清凈名曰如來。如序中滿凈義及第三疑中具足清凈義也。
猶如下。喻明也。意顯精純故名真金。謂眾生如全礦，菩薩如金礦相半，佛如純金也。然金性本有，煉之則純，如體本然，修之則凈。故《圓覺》云：「譬如銷金礦，金非銷故有，雖複本來金，終以銷成就，一成真金體，不復重為礦。」
無得。經意者，
【現代漢語翻譯】 現代漢語譯本： 這些都屬於之前的疑問，但是其中相互關聯，曲折敘述，現在用論文的方式分別說明，所以再次展開這兩種疑問。
首先，斷除下文的疑問。隨著解釋。疏文首先標明章節。
『無佛疑者』（懷疑沒有佛陀的人）。如果瞭解虛無的『無』，那麼『無』就沒有過錯，如果執著于『無』，那麼『無』就太過分，所以形成這種疑問。後面的『法』也是這樣。
『若無菩提者』（如果沒有菩提的人）。指明疑問產生的地方。這是從十二個疑問中來的。各疏文中敘述疑問時多寫『菩薩』二字，就說是從第十一個疑問中來的，然而論文中只說『菩提』，才是血脈相承。
『即無下』。總結成疑問。意思是說：果法叫做菩提（覺悟），證得才叫做佛（覺者）。既然菩提不可得，哪裡有能證得的人？
『謗者』。就是損減的過失。如果說沒有佛，就是真正的誹謗佛。《大智度論》說：『寧願起有見，也不起無見』等等。
『為斷下』。預先指出斷除疑問的文字。然而這是魏譯本，那裡的文字說：『如來（佛的稱號）就是真實真如（事物的本性）。』
『非無』。經文徵詢的意思是：如果沒有菩提就沒有佛，根據什麼道理會有如來？解釋的意思是：如果沒有真如就沒有佛。因為真如就是佛。現在真如本來就有，還懷疑什麼呢？
『無著下』。引用其他義理解釋。因為真如貫通凡夫和聖人，眾生的垢染只能叫做『如去』，佛的地位清凈叫做『如來』。如同序文中的『滿凈義』和第三個疑問中的『具足清凈義』。
『猶如下』。用比喻來說明。意思是說精純的才叫做真金。說眾生如同全部的礦石，菩薩如同半礦半金，佛如同純金。然而金的性質本來就有，冶煉它就純了，如同本體本來如此，修行它就清凈了。所以《圓覺經》說：『譬如銷金礦，金非銷故有，雖複本來金，終以銷成就，一成真金體，不復重為礦。』
『無得』。經文的意思是，
【English Translation】 English version: All of these belong to previous doubts, but they are interconnected and tortuously narrated. Now, they are explained separately in a paper, so these two doubts are unfolded again.
First, to eliminate the following doubts. Follow the explanation. The commentary first marks the chapter.
'無佛疑者' (Those who doubt the absence of Buddha). If one understands the 'absence' of emptiness, then there is no fault in 'absence'. If one clings to 'absence', then 'absence' is too extreme, thus forming this doubt. The subsequent 'dharma' is also like this.
'若無菩提者' (If there is no Bodhi). Indicates the origin of the doubt. This comes from the twelve doubts. In the commentaries, the doubt is often described with the word 'Bodhisattva', saying that it comes from the eleventh doubt. However, the text only mentions 'Bodhi', which is the true lineage.
'即無下'. Concludes the doubt. The meaning is: the fruit-dharma is called Bodhi (enlightenment), and attainment is called Buddha (the enlightened one). Since Bodhi is unattainable, how can there be someone who can attain it?
'謗者'. This is the fault of diminishing. If one says there is no Buddha, it is truly slandering the Buddha. The Mahaprajnaparamita Shastra says: 'Rather have a view of existence than a view of non-existence,' etc.
'為斷下'. Pre-indicates the text for eliminating the doubt. However, this is the Wei translation, where the text says: 'Tathagata (title of Buddha) is the true Suchness (the nature of things).'
'非無'. The meaning of the sutra's inquiry is: if there is no Bodhi, then there is no Buddha, according to what principle can there be Tathagata? The meaning of the explanation is: if there is no Suchness, then there is no Buddha. Because Suchness is Buddha. Now that Suchness is originally present, what is there to doubt?
'無著下'. Cites other meanings for explanation. Because Suchness pervades ordinary beings and sages, the defilements of sentient beings can only be called 'as gone', and the pure state of the Buddha is called 'Tathagata'. Like the 'meaning of complete purity' in the preface and the 'meaning of complete purity' in the third doubt.
'猶如下'. Uses a metaphor to illustrate. The meaning is that pure is called true gold. It says that sentient beings are like the entire ore, Bodhisattvas are like half ore and half gold, and Buddhas are like pure gold. However, the nature of gold is originally present, and refining it makes it pure, just as the essence is originally so, and cultivating it makes it pure. Therefore, the Surangama Sutra says: 'It is like smelting gold ore, gold is not produced by smelting, although it is originally gold, it is ultimately achieved by smelting, once it becomes true gold, it will not return to being ore.'
'無得'. The meaning of the sutra is,
恐人聞非無如來，便言既有如來即有菩提。何者？以得菩提，方名如來故。為破此見，故云：有人言得，實無得也。無有法即菩提法也。
錯解者，實不得而謂得故也。
不實語者。即錯解也。
等菩薩行者。謂將前菩薩行以等菩提，即指同前來萬一之中，皆無得菩提義也。但空生疑得故，以佛等菩提；佛顯無得故，以菩提等行。
無著下。可解。夫佛與菩提，義分人法，體無二源，由是唐言總名為覺。既佛即菩提，菩提即佛，豈有得義？應知說菩提樹下成正覺時，同彼然燈佛處，亦無所得也。
疏二斷下。二疏初標章
無因行者。指疑起處。此從無佛中來，以前將行等菩提明無得義故。
則如來下。結成疑也。意云：行即是因，菩提是果，既無因行，何得菩提？或不約能得所得以成疑也。前來斷疑則以菩提等行，如今起疑卻以行等菩提。
為斷下。預指能斷之文。
遮疑經意者。以空生前疑得菩提，是有執；此疑不得菩提，是無執。今則雙遣，故云無實無虛。二執既遣，復何疑無耶？故云遮也。
無色等相者。釋無實也。即顯菩提無色聲等相。然則但無實色等相，而不無于假相，故經但言無實，不言全無也。
彼即菩提者。釋無虛也。此有三
【現代漢語翻譯】 現代漢語譯本： 恐怕有人聽到『並非沒有如來』，就說既然有如來，那就一定有菩提（Bodhi，覺悟）。為什麼呢？因為證得菩提，才被稱為如來。爲了破除這種見解，所以說：『有人說證得，實際上並沒有證得。』沒有一種法可以被稱為菩提法。 錯解的人，實際上沒有證得卻說自己證得了。 不真實的話，就是指這種錯誤的理解。 『等菩薩行者』，是指將之前的菩薩行等同於菩提，也就是指和前面所說的萬分之一一樣，都沒有證得菩提的意義。只是須菩提（Subhuti）懷疑有證得，所以用佛來等同於菩提；佛爲了顯示沒有證得，所以用菩提來等同於菩薩行。 『無著下』，可以理解。佛與菩提，從意義上區分是人和法，本體上沒有兩個源頭，因此用唐朝的語言總稱為『覺』。既然佛就是菩提，菩提就是佛，哪裡有證得的意義呢？應該知道在菩提樹下成就正覺的時候，和燃燈佛（Dipamkara Buddha）處一樣，也是沒有什麼可以證得的。 『疏二斷下』，這兩段疏文首先標明章節。 『無因行者』，指懷疑產生的地方。這是從『沒有佛』的觀點而來，因為之前將菩薩行等同於菩提來表明沒有證得的意義。 『則如來下』，總結形成懷疑。意思是說：菩薩行是因，菩提是果，既然沒有因行，怎麼能得到菩提？或者不從能得到和所得到的角度來形成懷疑。之前斷除懷疑是用菩提來等同於菩薩行，現在產生懷疑卻用菩薩行來等同於菩提。 『為斷下』，預先指出能夠斷除懷疑的經文。 『遮疑經意者』，因為須菩提之前懷疑能夠證得菩提，這是有執；現在懷疑不能證得菩提，這是無執。現在就雙重否定，所以說『無實無虛』。兩種執著既然都被否定了，還懷疑什麼呢？所以說是遮止懷疑。 『無色等相者』，解釋『無實』。就是顯示菩提沒有色、聲等相。既然只是沒有真實的色等相，而不是沒有假相，所以經文只說『無實』，不說『全無』。 『彼即菩提者』，解釋『無虛』。這裡有三種含義。
【English Translation】 English version: Afraid that people might hear 'it is not that there is no Tathagata (如來, Thus Come One),' and then say that since there is a Tathagata, there must be Bodhi (菩提, Enlightenment). Why? Because only by attaining Bodhi is one called a Tathagata. To break this view, it is said: 'Someone says they have attained, but in reality, there is no attainment.' There is no Dharma (法, law/teachings) that can be called Bodhi Dharma. Those who misunderstand, in reality, have not attained but claim to have attained. Untruthful words refer to this kind of misunderstanding. 'Equating Bodhisattva practice,' refers to equating previous Bodhisattva (菩薩, enlightenment being) practices with Bodhi, which means that, like the one in ten thousand mentioned earlier, there is no meaning of attaining Bodhi. It is only because Subhuti (須菩提, one of the Buddha's principal disciples) suspects there is attainment, that the Buddha is equated with Bodhi; the Buddha, to show there is no attainment, equates Bodhi with practice. 'Below 'Wu Zhuo',' can be understood. The Buddha and Bodhi, in terms of meaning, are distinguished as person and Dharma, but in essence, they have no two sources, hence the general term 'awakening' in the Tang language. Since the Buddha is Bodhi, and Bodhi is the Buddha, where is the meaning of attainment? It should be known that when achieving perfect enlightenment under the Bodhi tree, it is the same as at Dipamkara Buddha's (燃燈佛, a past Buddha) place, there is also nothing to be attained. 'Commentary two breaks below,' these two commentary sections first mark the chapter. 'Without cause practice,' refers to the place where doubt arises. This comes from the view of 'no Buddha,' because previously, Bodhisattva practice was equated with Bodhi to clarify the meaning of no attainment. 'Then the Tathagata below,' concludes the formation of doubt. The meaning is: practice is the cause, Bodhi is the effect, since there is no cause practice, how can one attain Bodhi? Or it does not form doubt from the perspective of the able to attain and the attained. Previously, dispelling doubt was by equating Bodhi with practice, but now, doubt arises by equating practice with Bodhi. 'To break below,' foreshadows the text that can break the doubt. 'Obstructing doubt scripture meaning,' because Subhuti previously doubted that Bodhi could be attained, which is having attachment; now doubting that Bodhi cannot be attained, which is having no attachment. Now, both are negated, so it is said 'neither real nor unreal.' Since both attachments have been negated, what doubt is there? Therefore, it is said to obstruct doubt. 'Without form and other characteristics,' explains 'unreal.' It reveals that Bodhi has no form, sound, or other characteristics. Since it is only without real form and other characteristics, but not without provisional characteristics, the scripture only says 'unreal,' not 'completely without.' 'That is Bodhi,' explains 'unreal.' There are three meanings here.
意：一者無色等相處，即顯無相真理是菩提相也。二者即以色等相為菩提相，由色等無性便是菩提，如像無體便是明鏡，即色明空不待滅故，故云彼即菩提相，相即性也。三者菩提無相，卻以色等為相，以菩提即真如、真如隨緣成色等故。論云：「無漏無明，皆同真如性相。」
無著下。標。真如無二者。以虛實是空有斷常二邊，既言俱無，即顯中道也。
謂言下。釋無實也。如言菩提，而言中無菩提故。
謂彼下。釋無虛也。有兩意：一則無離文字說解脫故，二則明菩提不同言說全無性故。故魏經云：「不實不妄語。」
斷疑。經意云：以一切法並以真如為體，一切之言凡聖收盡，故皆佛法。真如既是佛法，余法豈非佛法耶？如一切像以鏡為體故，故一切像皆是映象。又所言一切法，非定實一切法，是全空一切法。
一切法下。義如上說。
由色等者。謂色等即空，故非色等，如像即鏡故非像等。斯約諸法即真，顯非法真如等者，謂空中必無色也。以彌滿清凈中不容他故，此約真中無法解非法也。備斯二義，故曰即非。
是名下。以彼色等雖非質閡之一切，乃是即性之一切，今約此義故曰真如。揀異色等無性，故云自性也。
真佛法。經意：以前說佛之與法二皆
【現代漢語翻譯】 現代漢語譯本： 意：一者，不執著于無色等現象，就能顯現無相的真理，這就是菩提（Bodhi，覺悟）的相。二者，即使以色等現象作為菩提的相，也是可以的，因為色等現象的本質是空性，這便是菩提。如同鏡子中顯現的像沒有實體一樣，色即是空，無需滅除。所以說『彼即菩提相』，相即是性。三者，菩提本無相，卻可以色等作為相，因為菩提就是真如（Tathata，如實），真如隨因緣而顯現為色等。《論》中說：『無漏無明，皆同真如性相。』 無著（Asanga，印度佛教瑜伽行派創始人之一）下。標。真如無二者。因為虛和實、空和有、斷和常是空有斷常的二邊，既然說都沒有，就顯現了中道。 謂言下。解釋『無實』。例如說菩提，但實際上其中沒有菩提。 謂彼下。解釋『無虛』。有兩種含義：一是沒有離開文字語言來說解脫的，二是說明菩提不同於言說，並非完全沒有自性。所以魏經說：『不實不妄語。』 斷疑。經文的意思是：一切法都以真如為本體，一切之言包括了凡夫和聖人，所以都是佛法。真如既然是佛法，其他法難道不是佛法嗎？就像一切像都以鏡子為本體，所以一切像都是映象。而且所說的一切法，不是固定實在的一切法，而是全空的一切法。 一切法下。意義如上面所說。 由色等者。意思是色等就是空，所以不是色等，就像像是鏡子，所以不是像等。這是從諸法即是真如的角度來說的，顯現非法真如等，意思是空中一定沒有色。因為瀰漫清凈中不容許其他事物存在，這是從真如中沒有法來解釋非法。具備這兩種含義，所以說『即非』。 是名下。因為那些色等雖然不是質礙的『一切』，卻是即性的『一切』，現在從這個意義上說，所以說是真如。爲了區別於色等無自性，所以說是自性。 真佛法。經文的意思是：前面說佛和法二者都是
【English Translation】 English version: Meaning: Firstly, by not being attached to phenomena such as form, one can reveal the truth of no-form, which is the aspect of Bodhi (Enlightenment). Secondly, it is also acceptable to regard phenomena such as form as the aspect of Bodhi, because the essence of these phenomena is emptiness, which is Bodhi. Just as the images reflected in a mirror have no substance, form is emptiness, and there is no need to eliminate it. Therefore, it is said 'that is the aspect of Bodhi,' and aspect is essence. Thirdly, Bodhi originally has no aspect, but it can take phenomena such as form as its aspect, because Bodhi is Tathata (Suchness), and Tathata manifests as phenomena such as form according to conditions. The Shastra says: 'Non-outflow and non-ignorance are both the same in the nature and aspect of Tathata.' Asanga (one of the founders of the Yogacara school of Indian Buddhism) below. Marks. Tathata is non-dual. Because illusion and reality, existence and non-existence, cessation and permanence are the two extremes of existence, non-existence, cessation and permanence. Since it is said that both are absent, the Middle Way is revealed. Referring to 'words below'. Explains 'no reality'. For example, saying Bodhi, but in reality there is no Bodhi within it. Referring to 'that below'. Explains 'no illusion'. There are two meanings: one is that there is no liberation apart from words and language, and the other is that it clarifies that Bodhi is different from speech and is not completely without self-nature. Therefore, the Wei Sutra says: 'Not unreal, not false speech.' Resolving doubts. The meaning of the sutra is: all dharmas take Tathata as their essence, and all words encompass both ordinary beings and sages, so they are all Buddha-dharma. Since Tathata is Buddha-dharma, are other dharmas not Buddha-dharma? Just as all images take the mirror as their essence, so all images are mirror images. Moreover, the 'all dharmas' mentioned are not fixed and real all dharmas, but completely empty all dharmas. All dharmas below. The meaning is as explained above. From form etc. Meaning form etc. is emptiness, so it is not form etc., just as an image is a mirror, so it is not an image etc. This is from the perspective of all dharmas being Tathata, revealing that non-dharma is Tathata etc., meaning there is definitely no form in emptiness. Because the pervading purity does not allow other things to exist, this is explaining non-dharma from the perspective of no dharma in Tathata. Possessing these two meanings, it is said 'is not'. Is named below. Because those forms etc., although not the obstructive 'all', are the 'all' of essence, now from this meaning, it is said to be Tathata. To distinguish it from the selflessness of form etc., it is said to be self-nature. True Buddha-dharma. The meaning of the sutra: the Buddha and the Dharma mentioned earlier are both
不無。又佛之與法二皆不異。未知何者是佛法真體，而言不無不異耶？故此顯有真如是真佛法，以彰不無不異之義也。
依彼下兩句。標也。
離一切障者，離煩惱、所知二障。
遍一切境者。如《華嚴》云：「法性遍在一切處」等，功德即相大，即大智慧光明遍照法界等，大體即體大，功德所依也。
故即等者。功德及體皆廣大故，此上解佛大身。
非身下兩句。論文自釋。
無諸相者。無有為相也。如前三相異體故。
有真如體者。有無為法也。如前離彼是如來。
攝一切等者。據理融攝也。《華嚴》云：「一切眾生及國土，三世悉在無有餘」，故名大身。
安立等者。真如之理，本非自他、非不自他，為破眾生執自他故，故言非自他。形對強言，故云安立。斯則安立真如假名，名曰大身。既攝一切則無自他也。故《起信》云：「此真如體亦不可立，以一切法皆同如故。」
金剛經纂要刊定記卷第五 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
金剛經纂要刊定記卷第六
長水沙門子璇錄
第十四疏初標章
若無菩薩者。指疑起處。此同第十二於十一中來，但起則同時，斷則次第也。
諸佛下
【現代漢語翻譯】 現代漢語譯本： 並非沒有。而且佛與法二者都不相異。不知道什麼是佛法的真實體性，而說並非沒有、不相異呢？因此這裡顯示有真如（Tathata，事物的真實如是之性）才是真正的佛法，以此來彰顯並非沒有、不相異的意義。
依據下面兩句。是標示。
『離一切障者』，是遠離煩惱障和所知障這二障。
『遍一切境者』。如《華嚴經》（Avatamsaka Sutra）所說：『法性遍在一切處』等等，功德即是相大，即是大智慧光明遍照法界等等，大體即是體大，是功德所依之處。
『故即等者』。功德和體性都廣大，因此上面解釋佛的大身。
『非身下兩句』。是論文自己解釋。
『無諸相者』。是沒有有為之相。如前面所說的三相異體。
『有真如體者』。是有無為法。如前面所說的『離彼是如來』。
『攝一切等者』。是根據理來融攝。《華嚴經》（Avatamsaka Sutra）說：『一切眾生及國土，三世悉在無有餘』，所以名為大身。
『安立等者』。真如（Tathata，事物的真實如是之性）的道理，本來就不是自他、也不是非自他，爲了破除眾生執著于自他的觀念，所以說非自他。這是相對而言的，所以說是安立。這樣就是安立真如（Tathata，事物的真實如是之性）的假名，名為大身。既然攝受一切就沒有自他了。所以《起信論》（Awakening of Faith in the Mahayana）說：『此真如體亦不可立，以一切法皆同如故。』
《金剛經纂要刊定記》卷第五 大正藏第 33 冊 No. 1702 《金剛經纂要刊定記》
《金剛經纂要刊定記》卷第六
長水沙門子璇錄
第十四疏初標章
『若無菩薩者』。是指疑問產生的地方。這和第十二品在第十一品中的情況相同，只是產生疑問是同時的，斷除疑問則有次第。
『諸佛下』
【English Translation】 English version: It is not non-existent. Moreover, the Buddha and the Dharma are not different. If we do not know what the true essence of the Buddha-dharma is, how can we say that it is not non-existent or not different? Therefore, it is shown here that True Thusness (Tathata, the true suchness of things) is the true Buddha-dharma, in order to manifest the meaning of not non-existent and not different.
The following two sentences are a heading.
'Liberated from all obstructions' means liberated from the two obstructions: afflictive obstructions and cognitive obstructions.
'Pervading all realms' is as the Avatamsaka Sutra says: 'The Dharma-nature pervades all places,' etc. Merit is the Greatness of Aspect, which is the Great Wisdom Light illuminating the entire Dharma Realm, etc. The Great Substance is the Greatness of Essence, which is the basis of merit.
'Therefore, equal to' means that both merit and essence are vast and great, so the above explains the Great Body of the Buddha.
The following two sentences, 'Not a body,' are explained by the text itself.
'Without all characteristics' means without conditioned characteristics. As the three characteristics mentioned earlier are different entities.
'Having the essence of True Thusness' means having the unconditioned Dharma. As mentioned earlier, 'Apart from that is the Tathagata'.
'Embracing all, etc.' is based on the principle of complete inclusion. The Avatamsaka Sutra says: 'All sentient beings and lands, the three times are all without remainder,' hence it is called the Great Body.
'Establishing, etc.' The principle of True Thusness (Tathata, the true suchness of things) is originally neither self nor other, nor non-self nor non-other. In order to break sentient beings' attachment to the concept of self and other, it is said to be neither self nor other. This is a relative statement, so it is called establishing. Thus, establishing the provisional name of True Thusness (Tathata, the true suchness of things) is called the Great Body. Since it embraces all, there is no self or other. Therefore, the Awakening of Faith in the Mahayana says: 'This essence of True Thusness cannot be established, because all dharmas are the same in Thusness.'
The Diamond Sutra Compiled Essentials with Critical Notes, Volume 5 Taisho Tripitaka Volume 33, No. 1702, The Diamond Sutra Compiled Essentials with Critical Notes
The Diamond Sutra Compiled Essentials with Critical Notes, Volume 6
Recorded by Shramana Zixuan of Changshui
Chapter Heading of the Fourteenth Commentary
'If there were no Bodhisattvas' refers to the place where doubt arises. This is the same as the twelfth chapter coming from the eleventh, but the arising of doubt is simultaneous, while the cutting off of doubt is sequential.
'All Buddhas below'
。順他以立理也。既無菩薩即無此事，無佛不成菩提，即是生不入涅槃，但約凡聖分于因果故。下結疑之處則合而言之。
何故下。結成疑也。意云：若無菩薩，則度生嚴土之者，是何人哉？
失念。經意可知。但亦如是言，是躡起疑處之文，非次前文也。
偈云下。兼釋後段嚴土之義，以文意鉤鎖故聯而引之也。初句標，次二句釋，后一句結。意云：真界平等擬心即差，既生其心豈非顛倒？經中作如是言即生心也，是意言故。
無人。經徴意云：何故作是念便不名菩薩？釋意云：但約無我無人、真如清凈，名為菩薩，非謂別有一法故。下文云：若作是念則不名菩薩也。疏文可知。
前說。經意云：以是義故，佛常宣說一切諸法，皆無我人等相。然一切諸法本無我人，但違之則是眾生，順之則是菩薩。
失念。經意準前可知。
釋所以。經徴意，同前。釋云：如來說莊嚴佛土者，非有能嚴所嚴。則嚴與不嚴等無有二，是真嚴也。今既異此，故非菩薩。
釋成菩薩。經意可知。
論云下。通釋前段。以偈文通標在前，論文通釋於後，前後相望理則昭然。
起何下。約論徴也。
故經下。引經釋也。
無著下。可知。
問：「此與第六
【現代漢語翻譯】 現代漢語譯本：順應它而建立道理。既然沒有菩薩，就沒有這件事，沒有佛就不能成就菩提，這就是生不入涅槃，只是從凡夫和聖人的角度來區分因和果的緣故。下面總結疑問的地方就合在一起說了。
『何故下』。總結形成疑問。意思是說：如果沒有菩薩，那麼度化眾生、莊嚴佛土的人，又是誰呢？
『失念』。經文的意思可以理解。但像這樣說，是承接引起疑問的地方的文字，不是順著前面的文字。
『偈云下』。兼帶解釋後面一段莊嚴佛土的意義，因為文意鉤鎖的緣故，就聯繫起來引用它。第一句是標示，第二、三句是解釋，最後一句是總結。意思是說：真如法界是平等的，如果加以分別心就錯了，既然生起了分別心，難道不是顛倒嗎？經文中說『如是言』就是生起了分別心，這是意識的語言。
『無人』。經文提問的意思是：為什麼產生這樣的念頭就不叫做菩薩？解釋的意思是：只是從無我無人、真如清凈的角度來說，才叫做菩薩，不是說另外有一法叫做菩薩。下面的經文說：『若作是念則不名菩薩也。』疏文可以理解。
『前說』。經文的意思是：因為這個緣故，佛經常宣說一切諸法，都沒有我人等相。然而一切諸法本來就沒有我人，違背它就是眾生，順應它就是菩薩。
『失念』。經文的意思參照前面可以理解。
『釋所以』。經文提問的意思，和前面相同。解釋說：如來說莊嚴佛土的人，沒有能莊嚴和所莊嚴的分別。那麼莊嚴與不莊嚴，都是沒有差別的，這才是真正的莊嚴。現在既然與此不同，所以不是菩薩。
『釋成菩薩』。經文的意思可以理解。
『論云下』。總的解釋前面一段。用偈文總的標示在前面，用論文總的解釋在後面，前後互相呼應，道理就明顯了。
『起何下』。根據論來提問。
『故經下』。引用經文來解釋。
『無著下』。可以理解。
『問：此與第六』
【English Translation】 English version: To establish the principle by according with it. Since there are no Bodhisattvas, there is no such thing; without a Buddha, Bodhi cannot be attained, which means birth does not enter Nirvana, but only distinguishes between cause and effect from the perspective of ordinary beings and sages. The place where doubts are concluded below is combined and spoken of.
'What is the reason below.' Concluding and forming a doubt. The meaning is: If there are no Bodhisattvas, then who are those who deliver sentient beings and adorn the Buddha-lands?
'Loss of mindfulness.' The meaning of the sutra can be understood. But to say it like this is to follow up on the text that raises doubts, not following the previous text.
'Verse says below.' Also explaining the meaning of adorning the Buddha-lands in the later section, because the meaning of the text is interlocked, it is linked and quoted. The first sentence is the label, the second and third sentences are the explanation, and the last sentence is the conclusion. The meaning is: The true realm is equal, and if you try to conceive it with your mind, you will be wrong. Since you have given rise to that mind, isn't it inverted? In the sutra, saying 'like this' means giving rise to the mind, which is the language of consciousness.
'No person.' The meaning of the sutra's question is: Why is it that having such a thought is not called a Bodhisattva? The meaning of the explanation is: Only from the perspective of no self and no person, and true thusness being pure, is it called a Bodhisattva, not that there is another dharma called a Bodhisattva. The following sutra says: 'If you have such a thought, you are not called a Bodhisattva.' The commentary can be understood.
'Previously said.' The meaning of the sutra is: For this reason, the Buddha often proclaims that all dharmas have no characteristics of self or person. However, all dharmas originally have no self or person, but going against it is sentient beings, and according with it is Bodhisattvas.
'Loss of mindfulness.' The meaning of the sutra can be understood by referring to the previous.
'Explain the reason.' The meaning of the sutra's question is the same as before. The explanation says: The Tathagata says that those who adorn the Buddha-lands have no distinction between the one who adorns and the one who is adorned. Then adorning and not adorning are equal and without difference, which is true adornment. Now that it is different from this, it is not a Bodhisattva.
'Explain becoming a Bodhisattva.' The meaning of the sutra can be understood.
'Treatise says below.' Generally explaining the previous section. The verse generally marks the beginning, and the treatise generally explains the end. The front and back correspond to each other, and the principle is clear.
'What arises below.' Questioning based on the treatise.
'Therefore, the sutra below.' Quoting the sutra to explain.
'Asanga below.' Can be understood.
'Question: This and the sixth'
皆言嚴土，義何別耶？」
答：「前則對無取疑有取，此則對無人疑有人。然此與第十二皆從十一中起。以彼文云無發菩提心者，佛意但是拂於我人之心，不是泯于菩薩。空生不達此意，將謂我人與菩薩不異，由是空生起疑之處則云若無菩薩，如來斷疑之處則言無人，彼此媕含未嘗顯說，直至此處方乃㳏通。經文特言：『通達無我法者，如來說名真是菩薩。』」
第十五疏初標章
前說菩薩下。指疑起處。此從十四中來，以前云我度眾生、我嚴佛土，皆非菩薩，斯則不見自他之義。若通而言之，亦兼從正答問，及第十一疑中來也。
若如是下。結成疑也。以聞不見自他等相，便謂如來都無智眼，故成疑也。
疏斷之下。二、引論彰意。
偈云下。先述斷疑意也。初句縱，次句奪，第三句明能見五眼體常，故言實也。末句明所見諸心體妄，故云顛倒。然若干種心，是智所知境。今配為所見境者，以如來知見無二體故。約眼為見，在心曰知，故十八住中合為一住處也。
斷疑。意云：菩薩但離能所分別故云不見，諸佛豈無真實智眼？此顯正斷其疑。下但隨文科釋。
疏文五下。三、依經斷疑。
肉眼。經問答文意可知。
肉團等者。謂四塵名肉，清凈眼根
【現代漢語翻譯】 皆言『嚴土』（莊嚴佛土），義何別耶？」
答：『前則對無取疑有取，此則對無人疑有人。然此與第十二皆從十一中起。以彼文云無發菩提心者，佛意但是拂於我人之心，不是泯于菩薩。』空生（須菩提）不達此意，將謂我人與菩薩不異，由是空生起疑之處則云『若無菩薩』，如來斷疑之處則言『無人』，彼此媕含未嘗顯說，直至此處方乃㳏通。經文特言：『通達無我法者，如來說名真是菩薩。』
第十五疏初標章
『前說菩薩』下。指疑起處。此從十四中來，以前云『我度眾生』、『我嚴佛土』，皆非菩薩，斯則不見自他之義。若通而言之，亦兼從正答問，及第十一疑中來也。
『若如是』下。結成疑也。以聞不見自他等相，便謂如來都無智眼，故成疑也。
疏斷之下。二、引論彰意。
『偈云』下。先述斷疑意也。初句縱，次句奪，第三句明能見五眼體常，故言『實』也。末句明所見諸心體妄，故云『顛倒』。然若干種心，是智所知境。今配為所見境者，以如來知見無二體故。約眼為見，在心曰知，故十八住中合為一住處也。
斷疑。意云：菩薩但離能所分別故云『不見』，諸佛豈無真實智眼？此顯正斷其疑。下但隨文科釋。
疏文五下。三、依經斷疑。
『肉眼』。經問答文意可知。
『肉團等者』。謂四塵名肉，清凈眼根
【English Translation】 They all speak of 『pure lands』 (lands adorned by Buddhas), what is the difference in meaning?'
Answer: 『The former addresses the doubt of taking existence where there is non-existence, while this addresses the doubt of taking existence of people where there are no people. However, this and the twelfth both arise from the eleventh. Because that passage says there are no beings who generate the Bodhi mind, the Buddha's intention is only to brush aside the notion of 'I' and 'mine', not to negate Bodhisattvas.』 Subhuti (Kong Sheng) did not understand this intention, and assumed that 'I' and 'mine' are no different from Bodhisattvas. Therefore, where Subhuti raises doubt, he says 『If there are no Bodhisattvas,』 and where the Tathagata resolves the doubt, he says 『no people.』 They both imply but never explicitly state, until this point where it becomes clear. The sutra specifically says: 『Those who understand the Dharma of no-self, the Tathagata calls them true Bodhisattvas.』
The fifteenth commentary initially marks the chapter.
『The previous discussion of Bodhisattvas』 below. Points to where the doubt arises. This comes from the fourteenth, because previously it was said 『I liberate sentient beings,』 『I purify the Buddha land,』 all of which are not Bodhisattvas, thus not seeing the meaning of self and other. Generally speaking, it also comes from the direct answer to the question, and the eleventh doubt.
『If it is like this』 below. Concludes the doubt. Because hearing and not seeing the characteristics of self and other, one then assumes that the Tathagata has no wisdom eyes, thus forming the doubt.
Below, 『the commentary resolves.』 Second, citing arguments to clarify the meaning.
『The verse says』 below. First, it describes the intention of resolving the doubt. The first line concedes, the second line refutes, the third line clarifies that the essence of the five eyes is constant, therefore it is called 『real.』 The last line clarifies that the essence of the various minds seen is illusory, therefore it is called 『inverted.』 However, the various kinds of minds are the objects known by wisdom. Now, they are assigned as the objects seen because the Tathagata's knowledge and vision are of one essence. Speaking of eyes as seeing, and in the mind as knowing, therefore they are combined into one dwelling place in the eighteen realms.
Resolving the doubt. The meaning is: Bodhisattvas only depart from the distinction of subject and object, therefore it is said 『not seeing.』 How could the Buddhas not have real wisdom eyes? This clearly resolves the doubt. Below, it simply follows the text to explain.
Below, 『the commentary text five.』 Third, relying on the sutra to resolve the doubt.
『Flesh eye.』 The meaning of the sutra's question and answer is knowable.
『Flesh mass, etc.』 Refers to the four elements called flesh, the pure eye root.
依肉而住，名為肉眼。如《楞嚴》云：「眼如葡萄朵，耳如新卷葉，鼻如雙垂瓜，舌如初偃月，身如腰鼓顙，意如幽室見。」清凈眼根依此發也。
障內下。約所見分齊以結名也。依肉之眼名為肉眼。
佛具下。或問曰：「佛為至聖，何以同凡有肉眼耶？」故此通之。然但約具諸根處說有肉眼，非謂如來是血肉身。故經云：「舍無常色，獲常色等。」
肉眼邊等者。謂作觀行，依肉眼處想外境界，觀想成故見障外事，名為天眼，如阿那律等。
《大般若》下。克就佛說。前但約名通解，故云障外。今約佛位而言，故云人中無數等。
除見天下。結成分齊。亦顯二眼體同，以佛眼體是一而有五用故。
根本者。能生后得故，亦名正體智。真智如理智，以能照真故名慧眼也。
后得者。從根本後方得起故。亦名遍智、俗智、如量智，由能達俗，故名法眼也。
問：「據前一二先淺后深，云何三四先深后淺？」
答：「前約眼之次第，此約證之次第，以達俗由證真故，說為后得也。」
疏於內文二。初、局釋當文。
前四等者。佛有此眼，故云佛眼。以前二眼通凡夫，二乘無法眼，菩薩雖具且劣，若在於佛四皆殊勝，總名佛眼。是則佛眼之外無別四眼
【現代漢語翻譯】 現代漢語譯本： 依附於肉體而存在的，稱為肉眼。如《楞嚴經》所說：『眼睛像葡萄一樣，耳朵像新卷的葉子，鼻子像兩個下垂的瓜，舌頭像初升的彎月，身體像腰鼓的鼓面，意識像在幽暗的房間里看見東西。』清凈的眼根依此而生髮。
『障內下』。根據所見事物的界限來命名。依附於肉體的眼睛稱為肉眼。
『佛具下』。有人或許會問：『佛是至高無上的聖人，為什麼和凡人一樣有肉眼呢？』因此這裡解釋這個問題。然而，這只是就具備各種感官功能而言，說佛具有肉眼，並非說如來的身體是血肉之軀。所以經中說：『捨棄無常的色身，獲得常住的色身等。』
『肉眼邊等者』。指的是在修行觀想時，依靠肉眼來觀想外在境界，觀想成就后就能看到障礙之外的事物，這稱為天眼，比如阿那律（Aniruddha）等。
『《大般若》下』。明確地就佛陀而言。前面只是就名稱進行普遍解釋，所以說是『障外』。現在就佛的果位而言，所以說是『人中無數等』。
『除見天下』。總結出所見事物的界限。也顯示了肉眼和天眼本體相同，因為佛眼（Buddha-eye）的本體是一個，卻有五種作用。
『根本者』。能夠產生后得智，所以也稱為正體智。真智如同理智，因為它能夠照見真理，所以稱為慧眼（Wisdom-eye）。
『后得者』。是從根本智之後才產生的。也稱為遍智、俗智、如量智，因為它能夠通達世俗，所以稱為法眼（Dharma-eye）。
問：『按照前面一二，是先淺后深，為什麼三四是先深后淺？』
答：『前面是按照眼睛的次第來說的，這裡是按照證悟的次第來說的，因為通達世俗是由證悟真理而來的，所以說是后得智。』
疏文分為兩部分。首先，是區域性解釋本文。
『前四等者』。佛具有這四種眼，所以稱為佛眼。因為前兩種眼凡夫也有，二乘（聲聞和緣覺）沒有法眼，菩薩雖然具有但還不夠圓滿，如果是在佛的果位上，這四種眼都非常殊勝，總稱為佛眼。這樣說來，佛眼之外沒有其他的四種眼。
【English Translation】 English version: That which dwells relying on the physical body is called the 'flesh eye' (肉眼). As the Shurangama Sutra (楞嚴經) says: 'The eye is like a bunch of grapes, the ear like a newly rolled leaf, the nose like two hanging melons, the tongue like a crescent moon, the body like the waist of a drum, and the mind like seeing in a dark room.' The pure eye-faculty arises based on this.
'Within the barrier below.' This establishes the name based on the limits of what is seen. The eye that relies on the flesh is called the 'flesh eye'.
'Buddha possesses below.' Someone might ask: 'The Buddha is the supreme sage, why does he have a flesh eye like ordinary people?' Therefore, this explains it. However, it only speaks of having the flesh eye in terms of possessing all the sense faculties; it does not mean that the Tathagata's (如來) body is made of flesh and blood. Therefore, the sutra says: 'Abandoning the impermanent form, one obtains the permanent form, etc.'
'The edge of the flesh eye, etc.' This refers to practicing contemplation, relying on the flesh eye to imagine external realms. When the contemplation is accomplished, one can see things beyond the barrier, which is called the 'heavenly eye' (天眼), like Aniruddha (阿那律), etc.
'The Great Perfection of Wisdom Sutra (《大般若》) below.' This specifically refers to the Buddha. The previous explanation was a general explanation of the name, so it said 'beyond the barrier.' Now, speaking from the position of the Buddha, it says 'countless among people, etc.'
'Except seeing the world.' This concludes the limits of what is seen. It also shows that the substance of the two eyes is the same, because the substance of the Buddha-eye (佛眼) is one, but it has five functions.
'The fundamental one.' It can generate subsequent wisdom, so it is also called the 'true body wisdom' (正體智). True wisdom is like the wisdom of principle, because it can illuminate the truth, so it is called the 'wisdom eye' (慧眼).
'The subsequent one.' It arises after the fundamental wisdom. It is also called 'universal wisdom,' 'conventional wisdom,' 'wisdom of measure,' because it can understand the conventional, so it is called the 'Dharma eye' (法眼).
Question: 'According to the previous one and two, it is first shallow and then deep, why are three and four first deep and then shallow?'
Answer: 'The previous one was according to the order of the eyes, this one is according to the order of realization, because understanding the conventional comes from realizing the truth, so it is said to be subsequent wisdom.'
The commentary is divided into two parts. First, a local explanation of the text.
'The previous four, etc.' The Buddha has these four eyes, so it is called the Buddha-eye. Because the first two eyes are common to ordinary people, the two vehicles (聲聞 and 緣覺) do not have the Dharma eye, and although Bodhisattvas possess it, it is still inferior. If it is in the position of the Buddha, all four are supremely excellent, and are collectively called the Buddha-eye. In this case, there are no other four eyes besides the Buddha-eye.
也。其猶四河歸海失本名耳。
四皆勝者。謂凡夫肉眼見障內，天眼見障外，佛眼見無數世界，二乘天眼唯見一三千界，佛天眼見河沙佛土，二乘慧眼唯照生空，地上菩薩亦皆分證，佛之慧眼圓照三空洞徹真性，菩薩法眼所知未盡，地地之中各有分限，佛之法眼所知障盡，無法不知、無生不度，故四皆勝也。
又見下。以所見是佛性，此眼能見故。如《涅槃》云：「聲聞定多慧少，不見佛性，菩薩慧多定少，雖見佛性猶不明瞭，諸佛如來定慧等故，了了見性，如觀掌中庵摩勒果。」斯不亦圓極之義乎。
問：「菩薩、聲聞定慧互闕，于其佛性則何以聲聞不見，菩薩分見耶？」
答：「以定慧望于佛性，慧是因、定是緣，因親緣疏故使然也。又聲聞但有偏空慧無中道慧，故云慧少，菩薩有中慧故見佛性也。又此五中，唯第三持業釋，余皆依主釋也。」
無著下。二、通前總顯二
初、引無著義總釋
凈勝者。非顛倒故，超諸聖故。
四種者。舉所以攝能，明於分齊。如以六境攝六識，色攝即肉、天二眼。論云：「色攝有二，一法果二修界。」法即肉眼，以從過去業法之所感故。修即天眼，謂是定果，修所得故。二眼同見色法，色法最粗故先明也。第一義即真諦境，攝
【現代漢語翻譯】 也。其猶如四條河流歸入大海，失去了原本的名字一樣。
四皆勝者。指的是凡夫用肉眼只能看到障礙之內的東西，天眼能看到障礙之外的東西，佛眼能看到無數的世界。二乘（聲聞和緣覺）的天眼只能看到一個三千大千世界，而佛的天眼能看到如恒河沙數般的佛土。二乘的慧眼只能照見生空（一切有為法皆空），地上菩薩也能部分證得，而佛的慧眼能圓滿照見三空（我空、法空、空空），洞徹真性。菩薩的法眼所知還不圓滿，在各個階位（地）中各有侷限，而佛的法眼所知沒有障礙，沒有不能知道的，沒有不能度化的，所以說四種眼都是最殊勝的。
又見下。因為所見的是佛性，此眼能夠見到佛性。如《涅槃經》所說：『聲聞禪定多而智慧少，所以不能見到佛性；菩薩智慧多而禪定少，雖然見到佛性但還不明白透徹；諸佛如來禪定和智慧相等，所以能明瞭地見到佛性，就像觀看掌中的庵摩羅果一樣。』這不就是圓滿至極的意義嗎？
問：『菩薩、聲聞的禪定和智慧互相欠缺，那麼對於佛性，為什麼聲聞不能見到，而菩薩只能部分見到呢？』
答：『以禪定和智慧來衡量佛性，智慧是因，禪定是緣，因為因比緣更親近，所以導致了這種情況。而且聲聞只有偏空的智慧，沒有中道的智慧，所以說智慧少；菩薩有中道的智慧，所以能見到佛性。而且這五種解釋中，只有第三種是持業釋（主謂結構），其餘都是依主釋（偏正結構）。』
無著下。二、通前總顯二
初、引無著義總釋
凈勝者。因為不是顛倒的，超越了一切聖人。
四種者。舉出能攝的，來說明分齊。比如用六境來攝六識，色境攝取了肉眼和天眼。論中說：『色攝有兩種，一是法果，二是修界。』法果就是肉眼，因為是從過去業法所感得的。修界就是天眼，是禪定之果，通過修行所得。肉眼和天眼都能見到色法，因為色法最粗顯，所以先說明。
【English Translation】 Also. It is like four rivers flowing into the sea, losing their original names.
'Four are all superior'. This refers to ordinary people who can only see within the barriers with their physical eyes, heavenly eyes can see beyond the barriers, and Buddha eyes can see countless worlds. The heavenly eyes of the two vehicles (Śrāvakas and Pratyekabuddhas) can only see one three-thousandfold world, while the Buddha's heavenly eyes can see Buddha lands as numerous as the sands of the Ganges. The wisdom eyes of the two vehicles can only illuminate the emptiness of existence (all conditioned dharmas are empty), while the Bodhisattvas on the ground can also partially realize it. The Buddha's wisdom eyes can perfectly illuminate the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness), penetrating the true nature. The knowledge of the Bodhisattva's Dharma eyes is not yet complete, and each stage (bhūmi) has its limitations, while the knowledge of the Buddha's Dharma eyes has no obstacles, there is nothing that cannot be known, and no one that cannot be liberated, so it is said that the four eyes are all the most superior.
'Also see below'. Because what is seen is Buddha-nature, and this eye can see it. As the Nirvana Sutra says: 'Śrāvakas have much samādhi (concentration) and little prajñā (wisdom), so they cannot see Buddha-nature; Bodhisattvas have much prajñā and little samādhi, although they see Buddha-nature, they do not understand it clearly; the Tathāgatas have equal samādhi and prajñā, so they clearly see the nature, like looking at an āmalaka fruit in the palm of the hand.' Is this not the meaning of perfect completeness?
Question: 'The samādhi and prajñā of Bodhisattvas and Śrāvakas are mutually deficient, so why can't Śrāvakas see Buddha-nature, while Bodhisattvas can only partially see it?'
Answer: 'When measuring Buddha-nature with samādhi and prajñā, prajñā is the cause and samādhi is the condition. Because the cause is closer than the condition, this is what causes this situation. Moreover, Śrāvakas only have the wisdom of biased emptiness and do not have the wisdom of the Middle Way, so it is said that they have little wisdom; Bodhisattvas have the wisdom of the Middle Way, so they can see Buddha-nature. Moreover, among these five explanations, only the third is a dhārayati-karma-sādhana (appositional compound), and the rest are tatpuruṣa-samāsa (dependent determinative compound).'
'No attachment below'. Two, generally reveals the two before
First, quoting Asanga's meaning to generally explain
'Pure and superior'. Because it is not inverted, it surpasses all sages.
'Four kinds'. To illustrate the ability to include, to clarify the divisions. For example, using the six objects to include the six consciousnesses, the object of form includes the physical eye and the heavenly eye. The treatise says: 'Form includes two kinds, one is the fruit of Dharma, and the other is the realm of cultivation.' The fruit of Dharma is the physical eye, because it is felt from the past Dharma of karma. The realm of cultivation is the heavenly eye, which is the fruit of samādhi, obtained through cultivation. Both eyes can see the object of form, because the object of form is the coarsest, so it is explained first.
慧眼也。世諦即俗諦境，攝法眼也。
一切種者。一切種種差別境也。
一切攝者。攝佛眼也。即無所不了，是一切種智故。論云：「一切種無功用智名為佛眼。」
古德下。二、約古德重結。可知。
智凈中五段從狹至寬，展轉而數，謂數沙數、河數、界數、生數、心，欲明如來之智微妙能知，故約所知之境廣多以顯，經皆可見。
標悉知。經文可知。
共欲者。染也。欲謂五欲，即色等五塵，心與欲合故名為共。又欲謂貪慾，是心所攝，舉初該后，意兼瞋等，心與貪等相應，故云共也。前約與境相應，此約與煩惱相應，皆為染也。
離欲者。凈也。即不與六塵境煩惱相應，名之為凈。染凈之心各有無量，故曰若干也。
釋悉知。經徴意云：以何義故，能悉知之？釋意云：彼等諸心皆是妄識，妄識即空故云非心，以即空故真心不滅，故云是名真心。體同故能悉知。
大云下。釋出能知所以也。以諸心是真心中所現少分之法，今證真體，豈不能知？
諸心下。牒釋。可知。
與此殊者。以云說兼真，論言唯妄，故不同也。論釋為正。若以科疏觀之，卻以云釋為正也。
請詳種種顛倒識者。釋經中諸心也。魏本云：「如來說諸心住，皆為非
【現代漢語翻譯】 現代漢語譯本：慧眼，指的是世俗諦（Satya，指符合世俗認知的真理）的境界，包含法眼（Dharma-cakṣus，能見諸法實相的智慧）。 一切種，指的是一切種種差別的境界。 一切攝，指的是佛眼（Buddha-cakṣus，佛陀所具有的能遍知一切的智慧）。也就是無所不知，因為具有一切種智（Sarvākāra-jñāna，佛陀所具有的遍知一切事物的智慧）。《論》中說：『一切種無功用智名為佛眼。』 『古德下』，第二點，是借用古德的說法再次總結，容易理解。 『智凈中五段』，從狹窄到寬廣，依次列舉，指的是沙子的數量、河流的數量、世界的數量、眾生的數量、心念的數量，想要說明如來的智慧微妙而能夠知曉，所以借用所知境界的廣闊眾多來顯現，經文中都可以看到。 『標悉知』，經文容易理解。 『共欲』，指的是染污。欲指的是五欲，也就是色、聲、香、味、觸五塵，心與五欲結合所以叫做『共』。又，欲指的是貪慾，是心所包含的，舉出貪慾可以概括其他，意思也包含嗔恚等，心與貪慾等相應，所以說『共』。前面是說與境界相應，這裡是說與煩惱相應，都是染污。 『離欲』，指的是清凈。也就是不與六塵境界和煩惱相應，稱之為清凈。染污和清凈的心各有無量，所以說『若干』。 『釋悉知』，經文提問說：因為什麼緣故，能夠完全知曉？解釋說：那些心都是虛妄的意識，虛妄的意識就是空，所以說『非心』，因為是空，所以真心不滅，所以說『是名真心』。本體相同所以能夠完全知曉。 『大云下』，解釋說明能夠知曉的原因。因為各種心都是在真心中所顯現的少部分法，現在證悟了真如本體，怎麼會不能知曉呢？ 『諸心下』，重複解釋，容易理解。 『與此殊者』，因為《大云經》的說法兼顧了真和妄，而《論》只說了妄，所以不同。《論》的解釋是正確的。如果用科疏來觀察，卻以《大云經》的解釋為正確。 『請詳種種顛倒識者』，解釋經文中的『諸心』。魏譯本說：『如來說諸心住，皆為非。』
【English Translation】 English version: 'Eye of Wisdom' refers to the realm of mundane truth (Satya, truth according to worldly understanding), encompassing the Dharma-cakṣus (the wisdom to see the true nature of all phenomena). 'All kinds' refers to all kinds of differentiated realms. 'All encompassing' refers to the Buddha-cakṣus (the Buddha's wisdom to know everything). That is, knowing everything, because it possesses Sarvākāra-jñāna (the Buddha's wisdom to know all things in their entirety). The 'Treatise' says: 'The effortless wisdom of all kinds is called the Buddha-cakṣus.' 'Following the ancient masters', the second point is to summarize again by borrowing the words of the ancient masters, which is easy to understand. 'The five sections in 'Purity of Wisdom'' progress from narrow to broad, enumerating in order the number of sands, the number of rivers, the number of worlds, the number of beings, and the number of thoughts, intending to illustrate that the Tathagata's wisdom is subtle and able to know, so it is revealed by borrowing the vastness and multitude of the known realms, which can all be seen in the scriptures. 'Marking complete knowledge', the scripture is easy to understand. 'Together with desire' refers to defilement. Desire refers to the five desires, which are the five sense objects of form, sound, smell, taste, and touch. The mind is combined with the five desires, so it is called 'together'. Also, desire refers to greed, which is contained within the mind. Mentioning greed can encompass the others, and the meaning also includes anger, etc. The mind is in accordance with greed, etc., so it is said to be 'together'. The former refers to being in accordance with the realm, and this refers to being in accordance with afflictions, both of which are defilements. 'Separated from desire' refers to purity. That is, not being in accordance with the six sense objects and afflictions, which is called purity. Defiled and pure minds each have immeasurable amounts, so it is said to be 'various'. 'Explaining complete knowledge', the scripture asks: For what reason is it possible to know completely? The explanation says: Those minds are all illusory consciousness, and illusory consciousness is emptiness, so it is said to be 'not mind'. Because it is emptiness, the true mind does not perish, so it is said to be 'this is called the true mind'. Because the essence is the same, it is possible to know completely. 'Below 'Great Cloud'', explains the reason for being able to know. Because all kinds of minds are a small portion of the Dharma manifested in the true mind, now that the true nature has been realized, how could it not be known? 'Below 'All minds'', repeats the explanation, which is easy to understand. 'Different from this' is because the 'Great Cloud Sutra's' explanation takes into account both the true and the false, while the 'Treatise' only speaks of the false, so they are different. The 'Treatise's' explanation is correct. If viewed with the commentary, the 'Great Cloud Sutra's' explanation is considered correct. 'Please detail the various inverted consciousnesses' explains the 'various minds' in the scripture. The Wei translation says: 'The Tathagata says that all minds abide, all are not.'
心住，是名為心住。」論釋意云：諸即種種，住謂顛倒，以八識皆能緣境，有取著故，或約前六名為種種，緣粗顯境相續不斷，故名為住。
以離等兩句。釋皆為非心住也。離與不住蓋是一義，智與實念亦無別體，意明不住大乘四念處故，若住於此即是實念實智，既住六塵即顛倒識也。
是故說顛倒者。釋是名為心。此但結歸顛倒識也。
釋非心。經徴意云：所以說諸心為顛倒識無體者。何謂也？釋意云：以於過現未來求不得故。
已滅下。釋三世不可得所以也。論文、《凈名》、《華嚴》並同，但釋現在有少異耳。論云：「現在虛妄分別故。」《凈名》云：「現在不住。」《華嚴》云：「現在空寂。」然文異而意不異也。然此獨于現在之中。
言第一義者。以無著釋經皆約二諦。既五眼文中不言眼即非眼，又以見智二種其體不殊，故於最後安立第一義。第一義即是空寂，空寂即是不可得義，意皆同也。
第十六疏初標章
向說下。指疑起處。此從第十五中來。
心住者。指魏經。如上所引。顛倒者。指偈文。皆不可得者，指經文。
若如是下。結成疑也。意云：眾生心是顛倒，福德依心而成，豈非顛倒？顛倒既同，何名善法？既非善法，修福何益？
【現代漢語翻譯】 現代漢語譯本：『心住』，被稱為『心住』。」論釋的意義是：『諸』指的是種種，『住』指的是顛倒，因為八識都能緣取境界，並且有執著。或者可以從前六識的角度來說，『種種』指的是緣取粗顯的境界，相續不斷，所以稱為『住』。
用『以離等兩句』來解釋，都是非心住。『離』和『不住』實際上是一個意思，『智』和『實念』也沒有本質上的區別，意思是說不住于大乘四念處。如果住於此，那就是實念實智，如果住於六塵，那就是顛倒識。
『是故說顛倒者』，解釋『是名為心』。這只是總結歸於顛倒識。
解釋『非心』。經文提問：『所以說諸心為顛倒識無體者，何謂也？』 解釋的意思是：因為在過去、現在、未來都無法找到它。
『已滅下』，解釋三世不可得的原因。論文、《凈名經》、《華嚴經》的說法基本相同，只是對現在的解釋略有不同。論文說：『現在虛妄分別故。』《凈名經》說：『現在不住。』《華嚴經》說：『現在空寂。』雖然文字不同，但意思是一樣的。這裡只在現在之中說明。
說到第一義，因為無著（Asanga）解釋經典都是依據二諦（two truths）。既然在五眼（five eyes）的文中沒有說眼即非眼，又因為見智二種其體不殊，所以在最後安立第一義。第一義就是空寂，空寂就是不可得義，意思都是一樣的。
第十六疏開始標明章節。
『向說下』，指出疑問產生的地方。這是從第十五疏中來的。
『心住者』，指的是魏經。如上面所引用的。『顛倒者』，指的是偈文。『皆不可得者』，指的是經文。
『若如是下』，總結形成疑問。意思是說：眾生的心是顛倒的，福德依靠心而成就，難道不是顛倒嗎？顛倒既然相同，為什麼稱為善法？既然不是善法，修福有什麼用呢？
【English Translation】 English version: 'Mind-abiding' is called 'mind-abiding.' The commentary explains: 'The 'various' refers to all kinds, and 'abiding' refers to inversion, because the eight consciousnesses can all perceive objects and have attachments. Or, from the perspective of the first six consciousnesses, 'various' refers to perceiving coarse and manifest objects in a continuous stream, so it is called 'abiding.'
The phrase 'with detachment, etc.' explains that all are non-mind-abiding. 'Detachment' and 'non-abiding' are actually the same meaning, and 'wisdom' and 'true mindfulness' have no essential difference either, meaning not abiding in the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna) of the Mahayana. If one abides in this, then it is true mindfulness and true wisdom; if one abides in the six sense objects, then it is inverted consciousness.
'Therefore, it is said to be inverted' explains 'this is called mind.' This only concludes with inverted consciousness.
Explaining 'non-mind.' The sutra questions: 'Why is it said that all minds are inverted consciousness without substance? What is the reason?' The explanation means: Because it cannot be found in the past, present, or future.
'Already ceased, etc.' explains the reason why the three times are unattainable. The treatises, the Vimalakirti Sutra (Vimalakīrti-nirdeśa-sūtra), and the Avatamsaka Sutra (Gaṇḍavyūha Sūtra) are basically the same, only the explanation of the present is slightly different. The treatise says: 'The present is false discrimination.' The Vimalakirti Sutra says: 'The present does not abide.' The Avatamsaka Sutra says: 'The present is empty and still.' Although the words are different, the meaning is the same. Here, it is only explained in the present.
Speaking of the First Principle (paramārtha), because Asanga (Asaṅga) explains the scriptures based on the Two Truths (dve satye). Since the text on the Five Eyes (pañca cakṣūṃsi) does not say that the eye is not the eye, and because the two kinds of seeing and wisdom are not essentially different, the First Principle is established at the end. The First Principle is emptiness and stillness, and emptiness and stillness is the meaning of unattainability, and the meanings are all the same.
The sixteenth commentary begins by marking the chapter.
'Speaking earlier, etc.' points out where the doubt arises. This comes from the fifteenth commentary.
'Mind-abiding' refers to the Wei Sutra. As quoted above. 'Inverted' refers to the verse. 'All unattainable' refers to the sutra text.
'If it is like this, etc.' concludes and forms the doubt. The meaning is: The minds of sentient beings are inverted, and merit is accomplished by relying on the mind, is it not inverted? Since the inversions are the same, why is it called good dharma? Since it is not good dharma, what is the benefit of cultivating merit?
問答福。經可知。
以是下。釋多所以。以如來舉因緣以問，空生牒因緣以答，因緣無性福亦無性，乃成無漏，是故多也。此文但標，下文即釋。
反順釋。經意云：若是住相之福，我不說多，以是無住之福，是故說多也。
疏一。初、引論正釋。
偈云下。標也。
論云下。釋也。意云：心識住故，故成顛倒，顛倒故福皆虛妄。佛智無住，依之作福，即非顛倒，非顛倒故皆真實也。取相者，是有漏福，故不說多。離相者，是無漏福，故說多也。
問福下。二、問答解妨。問意可知。
違順等者，謂一法界心本來無住，本來空寂，佛智空而無住故言順，妄識住而不空故言違，所言不空但妄識，不空非真實不空也。茍忘懷而達之，則無所不喻也。
第十七疏初標章
若諸佛下。指疑起處。此從第三中來。
云何下。結成疑也。
此約下。出疑所依。意云：既言無相法身是佛，何以成就相好亦名為佛？此約法身疑色身也。
現身。經問答可知。徴意云：以何義故，不以色身見佛？釋意云：以約勝義非世諦故，由此不應定以色身見於佛也。
隨形好者。八十種也。法數如常即小相也，隨其身形一一皆好，故八十好即色身。
鏡中
【現代漢語翻譯】 問答福。經可知。
現代漢語譯本：這是關於福報的問答，經文里可以知道。
以是下。釋多所以。以如來舉因緣以問，空生（Subhuti，須菩提）牒因緣以答，因緣無性福亦無性，乃成無漏，是故多也。此文但標，下文即釋。
現代漢語譯本：下面解釋『多』的原因。因為如來舉因緣來提問，空生（Subhuti，須菩提）依照因緣來回答，因緣的自性是空，福報的自性也是空，這樣才能成就無漏的福報，所以說是『多』。這段文字只是一個標題，下面的文字會進行解釋。
反順釋。經意云：若是住相之福，我不說多，以是無住之福，是故說多也。
現代漢語譯本：從反面和順的方面來解釋。經文的意思是：如果是執著于相的福報，我就不說『多』，因為這是不執著于相的福報，所以才說『多』。
疏一。初、引論正釋。
現代漢語譯本：疏解一。首先，引用論典來正式解釋。
偈云下。標也。
現代漢語譯本：『偈云』以下，是標示。
論云下。釋也。意云：心識住故，故成顛倒，顛倒故福皆虛妄。佛智無住，依之作福，即非顛倒，非顛倒故皆真實也。取相者，是有漏福，故不說多。離相者，是無漏福，故說多也。
現代漢語譯本：『論云』以下，是解釋。意思是：因為心識執著于住，所以產生顛倒，因為顛倒，所以福報都是虛妄的。佛的智慧不住于任何事物，依靠這種智慧所做的福報，就不是顛倒的，因為不是顛倒的，所以都是真實的。執著于相的福報，是有漏的福報，所以不說『多』。遠離相的福報，是無漏的福報，所以說『多』。
問福下。二、問答解妨。問意可知。
現代漢語譯本：『問福』以下，第二部分，通過問答來解除疑惑。問題的意思可以理解。
違順等者，謂一法界心本來無住，本來空寂，佛智空而無住故言順，妄識住而不空故言違，所言不空但妄識，不空非真實不空也。茍忘懷而達之，則無所不喻也。
現代漢語譯本：所謂違背和順從，是指一法界心本來就沒有住處，本來就是空寂的，佛的智慧空性而無所住，所以說是順從；妄識執著于住處而不空，所以說是違背，所說的不空只是妄識，不是真實的不空。如果能夠忘懷一切而通達它，那麼沒有什麼不能比喻的。
第十七疏初標章
現代漢語譯本：第十七疏，首先標明章節。
若諸佛下。指疑起處。此從第三中來。
現代漢語譯本：『若諸佛』以下，指出產生疑惑的地方。這是從第三品中來的。
云何下。結成疑也。
現代漢語譯本：『云何』以下，總結形成疑惑。
此約下。出疑所依。意云：既言無相法身是佛，何以成就相好亦名為佛？此約法身疑色身也。
現代漢語譯本：這裡說明疑惑所依據的地方。意思是：既然說無相的法身是佛，為什麼成就了相好也稱為佛呢？這是用法身來懷疑色身。
現身。經問答可知。徴意云：以何義故，不以色身見佛？釋意云：以約勝義非世諦故，由此不應定以色身見於佛也。
現代漢語譯本：關於顯現身。經文中的問答可以知道。提問的意思是：根據什麼道理，不以色身來見佛？解釋的意思是：因為這是從勝義諦而不是世俗諦的角度來說的，因此不應該一定用色身來見佛。
隨形好者。八十種也。法數如常即小相也，隨其身形一一皆好，故八十好即色身。
現代漢語譯本：所謂隨形好，指的是八十種好。法數和通常一樣，是小的相，隨著他的身形，每一個都很好，所以八十種好就是色身。
鏡中
現代漢語譯本：鏡中
【English Translation】 Question and answer about blessings. It can be understood through the sutra.
English version: This is a question and answer about blessings. It can be understood from the sutra.
『Because of this』 below. Explains the reason for 『many』. Because the Tathagata (如來，the Thus-Come One) raises the question with conditions, Subhuti (空生，須菩提) answers according to conditions. If conditions are without inherent nature, then blessings are also without inherent nature, thus achieving non-outflow, therefore it is 『many』. This text only marks the topic, the following text will explain it.
English version: The following explains the reason for 'many'. Because the Tathagata (如來) raises the question with conditions, Subhuti (空生) answers according to conditions. If the nature of conditions is empty, then the nature of blessings is also empty, thus achieving non-outflow, therefore it is 'many'. This text only marks the topic, the following text will explain it.
Explaining from opposite and compliant perspectives. The sutra means: If it is a blessing attached to form, I would not say 『many』, because it is a blessing without attachment to form, therefore I say 『many』.
English version: Explaining from opposite and compliant perspectives. The sutra means: If it is a blessing attached to form, I would not say 'many', because it is a blessing without attachment to form, therefore I say 'many'.
Commentary 1. First, quoting the treatise for proper explanation.
English version: Commentary 1. First, quoting the treatise for proper explanation.
『The verse says』 below. Marking the topic.
English version: 'The verse says' below. Marking the topic.
『The treatise says』 below. Explaining. It means: Because the mind-consciousness dwells, therefore it becomes inverted. Because of inversion, all blessings are illusory. The Buddha's wisdom does not dwell, relying on it to create blessings, then it is not inverted, because it is not inverted, therefore it is all real. Those who grasp at form are blessings with outflow, therefore it is not said 『many』. Those who are detached from form are blessings without outflow, therefore it is said 『many』.
English version: 'The treatise says' below. Explaining. It means: Because the mind-consciousness dwells, therefore it becomes inverted. Because of inversion, all blessings are illusory. The Buddha's wisdom does not dwell, relying on it to create blessings, then it is not inverted, because it is not inverted, therefore it is all real. Those who grasp at form are blessings with outflow, therefore it is not said 'many'. Those who are detached from form are blessings without outflow, therefore it is said 'many'.
『Question about blessings』 below. Second, question and answer to resolve obstacles. The meaning of the question can be understood.
English version: 'Question about blessings' below. Second, question and answer to resolve obstacles. The meaning of the question can be understood.
Those who are contrary and compliant, refer to the one Dharma Realm mind which originally has no dwelling, originally empty and still. The Buddha's wisdom is empty and without dwelling, therefore it is said compliant. Deluded consciousness dwells and is not empty, therefore it is said contrary. What is said to be not empty is only deluded consciousness, not empty is not truly not empty. If one can forget and understand it, then there is nothing that cannot be used as a metaphor.
English version: Those who are contrary and compliant, refer to the one Dharma Realm mind which originally has no dwelling, originally empty and still. The Buddha's wisdom is empty and without dwelling, therefore it is said compliant. Deluded consciousness dwells and is not empty, therefore it is said contrary. What is said to be not empty is only deluded consciousness, not empty is not truly not empty. If one can forget and understand it, then there is nothing that cannot be used as a metaphor.
Seventeenth Commentary, first marking the chapter
English version: Seventeenth Commentary, first marking the chapter
『If all Buddhas』 below. Pointing out the place where doubt arises. This comes from the third section.
English version: 'If all Buddhas' below. Pointing out the place where doubt arises. This comes from the third section.
『How』 below. Concluding the doubt.
English version: 'How' below. Concluding the doubt.
『This is about』 below. Stating the basis of the doubt. It means: Since it is said that the formless Dharmakaya (法身，Dharma Body) is the Buddha, why is it that achieving the excellent marks and characteristics is also called the Buddha? This uses the Dharmakaya (法身) to doubt the Rupakaya (色身，Form Body).
English version: 'This is about' below. Stating the basis of the doubt. It means: Since it is said that the formless Dharmakaya is the Buddha, why is it that achieving the excellent marks and characteristics is also called the Buddha? This uses the Dharmakaya to doubt the Rupakaya.
Manifested body. It can be known from the sutra's question and answer. The meaning of the question is: For what reason is the Buddha not seen by the Rupakaya (色身)? The meaning of the explanation is: Because it is about the ultimate truth and not the conventional truth, therefore one should not definitively see the Buddha by the Rupakaya.
English version: Manifested body. It can be known from the sutra's question and answer. The meaning of the question is: For what reason is the Buddha not seen by the Rupakaya? The meaning of the explanation is: Because it is about the ultimate truth and not the conventional truth, therefore one should not definitively see the Buddha by the Rupakaya.
Those who follow the form and are good. There are eighty kinds. The Dharma number is as usual, which is a small mark. Following his body shape, each one is good, so the eighty good qualities are the Rupakaya.
English version: Those who follow the form and are good. There are eighty kinds. The Dharma number is as usual, which is a small mark. Following his body shape, each one is good, so the eighty good qualities are the Rupakaya.
In the mirror
English version: In the mirror
下。喻明也。故知鏡中有物卻不能現物，如凡夫雖有法身不能現相好者，蓋緣有物。所言物者，妄身心也。
論云下。約性相揀收也。
畢竟等者，約體揀。
然相好下。隨相收也。
此二下。釋相好為佛之由。如金畢竟非師子，亦非無金，以師子不離於金故。
是故下。約存泯會釋經文。
言無者。約體而說，釋即非色身。
言有者。隨相而說，釋是名色身。
成就者。魏經即是今文具足義。
現相。經如前。
三十二相者，法數如常，即大相也。
一一等者，前從鏡中無物已下，義意並同，前文已明，今不別釋也。
第十八疏初標章
若如來下。指疑起處。此與前疑同時，于第三中起，起則同時，斷成先後，非從次前文來。
若言從彼來者。已悟非身之身，何疑無說之說？思之可見。
云何不，結成疑也。意云：聲不自聲依色而發，既無所依之色，何有能依之聲？故成疑也。
遮錯解。經文可知。
谷中下。喻明也。意云：以有外聲遂有響答，谷中實無作響之者。說法亦爾，法身實無能說之者，以機感故，遂見如來有所說法。又谷雖應聲而無應聲之念，佛雖說法而無說法之心。據此卻由無念故，方能
【現代漢語翻譯】 現代漢語譯本： 下。是比喻說明。因此可知鏡子中有物體卻不能顯現物體，如同凡夫雖然有法身（Dharmakaya，佛的法性之身）卻不能顯現相好（lakṣaṇa-vyঞ্জনa，佛的莊嚴相貌）一樣，這是因為有『物』的緣故。所說的『物』，就是虛妄的身心。
論中說『下』。是從體性和現象的角度來選擇和概括。
『畢竟等者』，是從本體的角度來選擇。
『然相好下』。是隨順現象來概括。
『此二下』。解釋相好是成為佛的原因。如同金子畢竟不是獅子，但也不是沒有金子，因為獅子離不開金子。
『是故下』。是從存在和泯滅的角度來會通解釋經文。
『言無者』。是從本體的角度來說，解釋『即非色身（rūpakāya，佛的色身）』。
『言有者』。是隨順現象來說，解釋『是名色身』。
『成就者』。魏譯本的意義就是現在經文中的『具足』的意義。
『現相』。經文如前所述。
『三十二相者』，法數如常，就是大相（mahālakṣaṇa，佛的三十二種大丈夫相）。
『一一等者』，前面從『鏡中無物』以下，意義和意旨都相同，前面的經文已經說明，現在不再分別解釋。
第十八疏 初標明章節
『若如來下』。指出疑惑產生的地方。這個疑惑與前面的疑惑同時產生，在第三個問題中產生，產生是同時的，斷除和成就則有先後，不是從前面的經文而來。
『若言從彼來者』。已經領悟到非身之身，為何還疑惑無說之說？仔細思考就可以明白。
『云何不』，總結並構成疑惑。意思是說：聲音不能自己發出，要依靠色（rūpa，物質）才能發出，既然沒有所依靠的色，哪裡有能依靠的聲音？所以構成疑惑。
遮止錯誤的理解。經文可以明白。
『谷中下』。是比喻說明。意思是說：因為有外面的聲音，所以有迴響，山谷中實際上沒有製造迴響的東西。說法也是這樣，法身實際上沒有能說法的東西，因為眾生的根機感應，所以看見如來有所說法。而且山谷雖然應聲，卻沒有應聲的念頭，佛雖然說法，卻沒有說法的心。根據這個道理，正是因為沒有念頭，才能說法。
【English Translation】 English version: Below. This is an analogy for explanation. Therefore, it is known that although there is an object in the mirror, it cannot manifest the object, just as ordinary people, although they have the Dharmakaya (the Dharma body of the Buddha), cannot manifest the lakṣaṇa-vyañjana (the marks and characteristics of the Buddha), because there is a 'thing'. The 'thing' referred to is the false body and mind.
The commentary says 'below'. It is to select and summarize from the perspective of nature and phenomena.
'Ultimately, etc.' is to select from the perspective of the essence.
'However, the marks and characteristics below'. It is to summarize according to the phenomena.
'These two below'. It explains that the marks and characteristics are the reason for becoming a Buddha. Just as gold is ultimately not a lion, but it is not without gold, because the lion cannot be separated from gold.
'Therefore, below'. It is to reconcile and explain the scriptures from the perspective of existence and extinction.
'The term 'non-existence'' is spoken from the perspective of the essence, explaining 'is not the physical body (rūpakāya, the physical body of the Buddha)'.
'The term 'existence'' is spoken according to the phenomena, explaining 'is called the physical body'.
'Accomplishment' The meaning of the Wei translation is the meaning of 'complete' in the current text.
'Manifestation of characteristics'. The scripture is as mentioned before.
'The thirty-two marks' The number of dharmas is as usual, which is the great mark (mahālakṣaṇa, the thirty-two major marks of a Buddha).
'Each and every one, etc.' From 'there is nothing in the mirror' onwards, the meaning and intention are the same. The previous text has already explained it, and it will not be explained separately now.
Eighteenth Commentary: Initial Chapter Heading
'If the Tathagata, below'. Points out the place where doubt arises. This doubt arises at the same time as the previous doubt, arising in the third question. The arising is simultaneous, but the cutting off and accomplishment have a sequence, not coming from the previous text.
'If it is said to come from there'. Having already realized the body that is not the body, why still doubt the speech that is not speech? Thinking carefully will make it clear.
'Why not' concludes and forms the doubt. The meaning is: sound cannot be produced by itself, it must rely on rūpa (matter) to be produced. Since there is no rūpa to rely on, where is the sound that can rely on? Therefore, doubt is formed.
Preventing wrong understanding. The scripture can be understood.
'In the valley, below'. It is an analogy for explanation. The meaning is: because there is an external sound, there is an echo. In the valley, there is actually nothing that makes the echo. Speaking the Dharma is also like this. The Dharmakaya actually has nothing that can speak the Dharma. Because of the response of sentient beings' faculties, they see the Tathagata speaking the Dharma. Moreover, although the valley responds to the sound, it has no thought of responding to the sound. Although the Buddha speaks the Dharma, he has no mind of speaking the Dharma. According to this principle, it is precisely because there is no thought that one can speak the Dharma.
說法。是故遮云勿謂等也。
釋所以。經徴意云：以何義故，令我不作是念？釋意可知。
世尊下。疏如文。可解。
示正見。經意如疏。
如佛法亦然者。佛既無身故現身，法亦無說故強說。以佛例法，故曰亦然。
二差別者，論云：「一者能詮名句文也，二者所詮義也。」此能所詮，若望于佛俱是所說，通名法也。
不離等者。論云：「釋是名說法。」法相之界，故名法界。
說法無自相者。論云：「釋無法可說」，謂相即性故，言說緣生無自性故。又解：不離法界下二句，俱是釋無法可說。謂此二種不離法界，法界之外無別二法自相可得，以此二法自相本空不可得故，此即以下句釋上句也。
真說等者。夫為說法當如法說，名真說法。法離一切名相分別，若稱此說，是如法說故。下文云：「云何為人演說，不取于相如如不動。」然第三第五第七，及此四處皆明無說者，意各不同。以第三疑化身有說，第五疑證智可說，第七明佛無異說，此文疑無身何說，以此為異。然諸疏於十八九之間，約魏本經文皆出一疑。龍外皆云：何人能信疑？云云：能信深法疑。今秦經既無其文，疏亦不敘而解。今見近本，秦文皆有此段，乃于抄中略要敘釋，名為所說既深無信疑。論
【現代漢語翻譯】 說法。因此要遮止『不要說』等等的想法。
解釋原因。經文提問：『以什麼意義，讓我不作這樣的念頭？』解釋的意義顯而易見。
『世尊』以下。疏文如同經文，容易理解。
顯示正確的見解。經文的意義如同疏文。
『如佛法亦然』，佛既然沒有身體卻能示現身體，佛法也沒有言說卻勉強進行言說。用佛來比喻佛法，所以說『亦然』。
『二差別』，論中說：『一是能表達的名句文，二是所表達的意義。』這能表達和所表達的，如果相對於佛來說，都是所說的，統稱為法。
『不離』等等。論中說：『解釋這個名稱為說法。』法相的界限，所以稱為法界。
『說法無自相』，論中說：『解釋為沒有法可以被說』，意思是相即是性，所以言說是因緣生起，沒有自性。另一種解釋：『不離法界』以下兩句，都是解釋『沒有法可以被說』。意思是這兩種不離法界，法界之外沒有別的兩種法可以得到它們的自相，因為這兩種法的自相本來是空，不可得，因此用下面的句子來解釋上面的句子。
『真說』等等。如果爲了說法，應當如法而說，這才是真正的說法。法遠離一切名相分別，如果符合這個來說，就是如法說。下文說：『如何為人演說，不取于相如如不動。』然而第三、第五、第七，以及這第四處，都說明沒有說法者，意義各有不同。第三處是懷疑化身有說法，第五處是懷疑證智可以被說，第七處是說明佛沒有不同的說法，此文是懷疑沒有身體如何說法，以此為不同。然而各疏在十八九之間，根據魏本經文都提出一個疑問。龍樹菩薩的註釋外都說：『何人能信疑？』等等：『能信深法疑。』現在秦本經文既然沒有這些文字，疏文也沒有敘述而解釋。現在看到近代的版本，秦本經文都有這段文字，於是在抄寫中簡略地敘述解釋，名為所說既深無信疑。論
【English Translation】 Explanation of the Dharma. Therefore, it is necessary to prevent thoughts such as 'do not say'.
Explaining the reason. The sutra asks: 'With what meaning should I not have this thought?' The meaning of the explanation is obvious.
'The World Honored One' below. The commentary is like the sutra, easy to understand.
Showing the correct view. The meaning of the sutra is like the commentary.
'As the Buddha-dharma is also thus', since the Buddha has no body yet manifests a body, and the Dharma has no speech yet is forced to be spoken. Using the Buddha as an analogy for the Dharma, therefore it is said 'also thus'.
'Two differences', the treatise says: 'One is the expressive name, phrase, and text; the second is the meaning expressed.' These expressive and expressed, if relative to the Buddha, are all that is spoken, collectively called Dharma.
'Not apart' and so on. The treatise says: 'Explaining this name as Dharma-speaking.' The boundary of Dharma characteristics, therefore it is called the Dharma-realm (Dharmadhatu).
'Dharma-speaking has no self-nature', the treatise says: 'Explaining as there is no Dharma that can be spoken', meaning that form is emptiness, therefore speech arises from conditions and has no self-nature. Another explanation: the two sentences 'not apart from the Dharma-realm' below both explain 'there is no Dharma that can be spoken'. Meaning that these two are not apart from the Dharma-realm, and outside the Dharma-realm there are no other two Dharmas from which their self-nature can be obtained, because the self-nature of these two Dharmas is originally empty and cannot be obtained, therefore the following sentence explains the preceding sentence.
'True speaking' and so on. If one speaks the Dharma, one should speak according to the Dharma, this is true Dharma-speaking. The Dharma is apart from all names, forms, and discriminations, if it conforms to this to speak, it is speaking according to the Dharma. The following text says: 'How does one preach to others, not grasping at appearances, being still and unmoving?' However, the third, fifth, seventh, and this fourth place, all explain that there is no speaker, and the meanings are different. The third place doubts that the manifested body has speech, the fifth place doubts that the wisdom of enlightenment can be spoken, the seventh place explains that the Buddha has no different speech, this text doubts how there can be speech without a body, taking this as different. However, the commentaries between eighteen and nineteen, according to the Wei version of the sutra, all raise a question. Nagarjuna's commentary outside all say: 'Who can believe the doubt?' and so on: 'Can believe the doubt of the profound Dharma.' Now that the Qin version of the sutra does not have these words, the commentary also does not narrate and explain. Now seeing the recent version, the Qin version of the sutra all has this passage, so in the transcription it briefly narrates and explains, called the spoken is deep and there is no doubt of belief. Treatise
云：「若言諸佛說法者，是無所說無說，不離法身。」法身無相，有何等人能信如是甚深法界？
斷之。經云：「爾時慧命須菩提白佛言：『世尊！頗有眾生，于未來世聞說是法生信心不？』」此疑甚深，無信以問也。解空第一，智慧圓通，以慧為命，故稱慧命。
生信心者。生大乘正信心也。不信一切法方為正信，此信與聖性相應。故《起信》云：「如是信心成就得發心者，入正定聚畢竟不退，名住如來種中正因相應。」次揀聖性有人以酬。「佛言：『須菩提！彼非眾生非不眾生。』」
須菩提下。合雲實有眾生，能信此法。彼能信者，非是凡夫眾生，非不是聖性眾生也。論云：「非眾生者，非凡夫體故。非不眾生者，以有聖體故，非不是聖體眾生。」偈云：「非眾生眾生，非聖非不聖，此中聖體者，佛之知見也。」以是信之根本故。
次、徴是非生信。以釋。經云：「何以故？須菩提！眾生眾生者，如來說非眾生是名眾生。」何以故者徴也。以何義故？說非眾生又名眾生耶。須菩提！眾生眾生者此牒也。于非眾生中說為眾生者，如來說非眾生，是名眾生。非眾生者，非愚小異生也。是名眾生者，結成能信之人有聖體也。偈云：「所說說者深，非無能信者。」此上經文魏譯則有，秦本則無
【現代漢語翻譯】 現代漢語譯本：云：『如果說諸佛說法，那是無所說，無所不說，不離法身（Dharmakaya，諸佛所證的真如法性身）。』法身沒有形象，有什麼樣的人能夠相信這樣甚深的法界（Dharmadhatu，一切法的總相和本體）呢？
斷之。《金剛經》中說：『當時慧命須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！將來世間，有眾生聽聞這種說法，會生起信心嗎？』』』這是疑問非常深，因為沒有信心才這樣問。解空第一，智慧圓通，以慧為生命，所以稱為慧命。
『生信心者』，是生起大乘正信心。不執著一切法才算是真正的信心，這種信心與聖性相應。所以《起信論》中說：『像這樣信心成就而發心的人，進入正定聚（必定證悟的群體），最終不會退轉，名為安住于如來種性之中，與正因相應。』接下來選擇具有聖性的人來回答。『佛說：『須菩提！他們非是凡夫眾生，也非不是具有聖性的眾生。』』』
須菩提以下，總結說確實有眾生能夠相信這種法。那些能夠相信的人，不是凡夫眾生，也不是沒有聖性的眾生。論中說：『非眾生，是因為他們不是凡夫之體。非不眾生，是因為他們具有聖體，不是沒有聖體的眾生。』偈語說：『非眾生眾生，非聖非不聖，此中聖體者，是佛的知見。』因為這是信心的根本。
接下來，征問是否能生起信心，以此來解釋。《金剛經》中說：『為什麼呢？須菩提！所謂的眾生眾生，如來說非眾生，這才叫做眾生。』『何以故』是征問。因為什麼緣故？說非眾生又叫做眾生呢？『須菩提！眾生眾生』這是重複。在非眾生中說為眾生，如來說非眾生，這才叫做眾生。非眾生，不是愚昧無知、與常人不同的眾生。『是名眾生』，總結說能相信的人具有聖體。偈語說：『所說的法很深奧，並非沒有能相信的人。』以上經文在魏譯本中有，在鳩摩羅什的譯本中沒有。
【English Translation】 English version: The cloud says: 'If it is said that all Buddhas preach the Dharma, that is without saying anything, without not saying anything, not separate from the Dharmakaya (the body of the true nature of all Buddhas).' The Dharmakaya has no form, what kind of people can believe in such a profound Dharmadhatu (the totality and essence of all dharmas)?'
Break it down. The Sutra says: 'At that time, the wise Subhuti (one of the ten great disciples of the Buddha, known for being the foremost in understanding emptiness) said to the Buddha: 'World Honored One! In the future, will there be beings who, upon hearing this Dharma, will generate faith?''' This doubt is very deep, and it is asked because of a lack of faith. Being the foremost in understanding emptiness, having complete and thorough wisdom, and taking wisdom as life, he is called 'Wise Life'.
'Generating faith' means generating great vehicle (Mahayana) right faith. Not being attached to all dharmas is true faith, and this faith is in accordance with the holy nature. Therefore, the 'Awakening of Faith' says: 'Those who accomplish such faith and generate the aspiration for enlightenment enter the group of those who are assured of enlightenment, and will ultimately not regress, and are called dwelling in the lineage of the Tathagata, in accordance with the right cause.' Next, select those with holy nature to answer. 'The Buddha said: 'Subhuti! They are not ordinary beings, nor are they not beings with holy nature.'
Below Subhuti, it is summarized that there are indeed beings who can believe in this Dharma. Those who can believe are not ordinary beings, nor are they beings without holy nature. The treatise says: 'Not beings, because they are not the body of ordinary people. Not not beings, because they have a holy body, not beings without a holy body.' The verse says: 'Not beings beings, not holy not not holy, the holy body here is the knowledge and vision of the Buddha.' Because this is the root of faith.
Next, question whether faith can be generated, in order to explain it. The Sutra says: 'Why? Subhuti! The so-called beings beings, the Tathagata says are not beings, that is called beings.' 'Why' is a question. For what reason? Why say not beings and also call them beings? 'Subhuti! Beings beings' this is a repetition. Saying beings among not beings, the Tathagata says are not beings, that is called beings. Not beings, not ignorant and different beings from ordinary people. 'That is called beings', concluding that those who can believe have a holy body. The verse says: 'What is said is profound, not that there are no people who can believe.' The above scriptures are in the Wei translation, but not in Kumarajiva's translation.
，既二論皆釋此文，後人添入亦無所失，況有冥報之緣，宜亦可信。
第十九疏初標章
不得一法者。指疑起處。此從第三第十二第十三中來，以彼文中皆言無法得菩提故。
云何下。結成疑也。
離上上者。如初地並於地前名上，未離二地之上，乃至等覺亦未免於妙覺之上，唯佛極證，更無上位之上，故云離上上。是則凡夫離下下，諸佛離上上，余之中流不離上下。
轉轉等者，謂轉舍二障、轉得二果，轉舍轉得故云轉轉。意云：既若轉得菩提，云何不得一法？故成疑也。
為斷下。預指斷疑之意也。指示顯現故云示現。
無法為正覺。經縱問。無得是得並可知矣。
彼處等者。此明無有一法可名為上。如須彌至大、微塵至小，盡未免於上，以皆有故。如虛空無故，得名無上也。
菩提處者。菩提即所證處也。
無一法等者。但妄盡覺滿，名曰菩提。離此寧有菩提可得？平等為正覺。經亦可知。
不增減者。即釋經中無有高下。謂在聖不增故無高，居凡不減故無下。斯則平等之義也。
平等名無上者。夫上以待下得名，下既不立，上豈存焉？
更無下。轉釋無上義。然此問答之中有三種無上義。初問中言無上頭之上，約修證說。
【現代漢語翻譯】 現代漢語譯本：這兩篇論述都是爲了解釋這段經文，後人加入也沒有什麼損失，何況還有冥冥之中的因果報應，應該也是可信的。
第十九疏，首先標明本章的主旨：
『不得一法者』，指的是產生疑問的地方。這個疑問是從第三、第十二、第十三品中來的，因為那些經文中都說無法得到菩提（Bodhi，覺悟）。
『云何下』，是總結並形成疑問。
『離上上者』，例如初地（the first Bhumi）相對於地前來說可以稱為『上』，但還沒有脫離二地之『上』，乃至等覺（almost perfect enlightenment）也沒有免於妙覺（wonderful enlightenment）之『上』，只有佛（Buddha）證到極致，再也沒有更高的『上』了，所以說『離上上』。這樣說來，凡夫（ordinary people）脫離『下下』，諸佛（all Buddhas）脫離『上上』，其餘的中間狀態就不能脫離『上下』。
『轉轉等者』，指的是不斷地捨棄二障（two hindrances）、不斷地獲得二果（two fruits），因為不斷地捨棄和獲得，所以說是『轉轉』。意思是說：既然如果不斷地獲得菩提，為什麼說不得一法呢？所以形成了疑問。
『為斷下』，預先指出斷除疑問的意圖。指示和顯現，所以說是『示現』。
『無法為正覺』，這是經文的縱向提問。沒有獲得就是獲得，這樣也就明白了。
『彼處等者』，這是說明沒有一法可以稱為『上』。例如須彌山（Mount Sumeru）至大、微塵至小，最終都不能免於『上』，因為它們都是存在的。如同虛空（emptiness）因為不存在，所以可以稱為『無上』。
『菩提處者』，菩提就是所證悟的境界。
『無一法等者』，只是妄念消盡、覺悟圓滿，就叫做菩提。離開了這些，哪裡還有菩提可以獲得呢？『平等為正覺』，經文的意思也是可以理解的。
『不增減者』，這是解釋經文中的『無有高下』。意思是說，在聖位上不會增加，所以沒有『高』；處於凡夫的地位不會減少，所以沒有『下』。這就是平等的意義。
『平等名無上者』，『上』是因為有『下』才得名的，『下』既然不存在，『上』又怎麼能存在呢？
『更無下』，進一步解釋『無上』的意義。然而這段問答之中有三種『無上』的意義。最初的提問中說『無上頭之上』，這是從修證的角度來說的。
【English Translation】 English version: Both of these treatises explain this passage of scripture. Adding them later doesn't cause any loss, and besides, there's the connection of karmic retribution in the unseen realm, so it should also be believable.
The nineteenth commentary initially marks the chapter:
'Not attaining a single dharma' refers to the place where doubt arises. This doubt comes from the third, twelfth, and thirteenth chapters, because those texts all say that there is no way to attain Bodhi (Enlightenment).
'How then...' concludes and forms the doubt.
'Beyond the highest' means that the first Bhumi (stage of enlightenment), compared to before the Bhumi, can be called 'highest,' but it has not yet left the 'highest' of the second Bhumi, and even near-perfect enlightenment (almost perfect enlightenment) is not free from the 'highest' of wonderful enlightenment (wonderful enlightenment). Only when the Buddha (Buddha) attains the ultimate realization is there no higher 'highest,' so it is called 'beyond the highest.' Thus, ordinary people (ordinary people) leave the 'lowest of the low,' all Buddhas (all Buddhas) leave the 'highest of the highest,' and the rest in between do not leave the 'high and low.'
'Turning and turning, etc.' refers to constantly abandoning the two hindrances (two hindrances) and constantly obtaining the two fruits (two fruits). Because of constantly abandoning and obtaining, it is called 'turning and turning.' The meaning is: Since if one constantly attains Bodhi, how can it be said that one does not attain a single dharma? Therefore, doubt is formed.
'To cut off...' foreshadows the intention to cut off doubt. Indicating and manifesting, so it is called 'manifestation.'
'No dharma is perfect enlightenment' is the longitudinal question of the scripture. No attainment is attainment, and thus it can be understood.
'That place, etc.' clarifies that there is no single dharma that can be called 'highest.' For example, Mount Sumeru (Mount Sumeru) is extremely large, and a mote of dust is extremely small, but ultimately neither can escape 'highest,' because they both exist. Like emptiness (emptiness), because it does not exist, it can be called 'unsurpassed.'
'The place of Bodhi' means that Bodhi is the state of enlightenment attained.
'Not a single dharma, etc.' means that only when deluded thoughts are exhausted and enlightenment is complete is it called Bodhi. Apart from these, where can Bodhi be attained? 'Equality is perfect enlightenment,' and the meaning of the scripture can also be understood.
'No increase or decrease' explains 'no high or low' in the scripture. It means that there is no increase in the state of a sage, so there is no 'high'; there is no decrease in the state of an ordinary person, so there is no 'low.' This is the meaning of equality.
'Equality is called unsurpassed' means that 'highest' is named because there is 'low'; since 'low' does not exist, how can 'highest' exist?
'No further...' further explains the meaning of 'unsurpassed.' However, within this question and answer, there are three meanings of 'unsurpassed.' The initial question says 'above the highest,' which is from the perspective of cultivation and realization.
次則無法為上故名無上，約空寂說。后則無對下之上故名無上，約凡聖同體說。后二是答中意也。
修正覺。經意云：然雖無法，然雖平等，非謂不修得成正覺，應以無我等心修諸善法，然後得成。然此善法約勝義則無，約世諦則有。天親異此，詳之。
了因者。了有二義：一、了斷義，以般若能了煩惱空故。二、顯了義，能顯法身故。今無我等即是此義，亦名正因。正由此慧除妄得法身，故今云正道，道即因義。
緣因者。即施戒等五，與彼般若為資緣故。助即資也，資彼正因之力，斷煩惱成菩提也。猶燈能破暗顯空，必籍心油為助緣也。
是正覺者。以梵語三菩提此云正覺，即所證之果無漏善者。
問：「有漏之中亦有善法，何故偏局無漏耶？」
答：「以無我等相所修故，唯無漏也。又以有漏之善非菩提因，今為菩提故須無漏。」
問：「上三段中前二無得，后一有證，義既矛盾，云何兩存？」
答：「所言修者，但是斷除我法，顯自真理竟無一法可得，由此二義宛相符順。」
問：「第三第十二第十三，兼此一段前後四處，皆說不得菩提。如何辨異耶？」
答：「前後文雖相似，義意不同。以第三疑釋迦得果，第十二疑善慧成因，十三疑無法
【現代漢語翻譯】 現代漢語譯本：其次，因為沒有比它更高的，所以稱為『無上』（Anuttara），這是從空寂的角度來說的。之後，因為沒有能與之相對的更高的，所以稱為『無上』，這是從凡夫和聖人本體相同的角度來說的。后兩種解釋是回答提問者的本意。
修正覺。經文的意思是：雖然一切法本性空無，雖然一切法平等無二，但並不是說不通過修行就能證得正覺（Samyak-saṃbodhi），應當以無我等心修習各種善法，然後才能證得。然而，這些善法從勝義諦（Paramārtha-satya）的角度來說是空無的，從世俗諦（Saṃvṛti-satya）的角度來說是存在的。天親菩薩的觀點與此不同，需要詳細研究。
了因者。『了』有兩層含義：一是了斷義，因為般若（Prajñā）能夠了斷煩惱的空性；二是顯了義，能夠顯現法身（Dharmakāya）。現在所說的『無我』等就是這個意思，也稱為正因。正是由於這種智慧能夠去除虛妄，證得法身，所以現在稱為正道，『道』就是『因』的意思。
緣因者。指佈施、持戒等五種善行，它們與般若互為資助的因緣。『助』就是資助的意思，資助正因的力量，斷除煩惱，成就菩提（Bodhi）。就像燈能夠破除黑暗，顯現光明，必定要藉助燈油作為助緣一樣。
是正覺者。梵語『三菩提』（saṃbodhi）在這裡翻譯為『正覺』，也就是所證得的果，是無漏的善法。
問：『有漏的善法中也有善，為什麼偏指無漏的善法呢？』
答：『因為是以無我等智慧所修習的緣故，所以只有無漏的善法才是。而且，有漏的善法不是菩提的因，現在是爲了成就菩提，所以必須是無漏的。』
問：『上面三段中，前兩段說沒有獲得，后一段說有證得，意義上既然矛盾，怎麼能同時成立呢？』
答：『所說的修行，只是斷除我法二執，顯現自身的真理，最終沒有一法可以獲得，由此這兩種意義完全相符順。』
問：『第三段、第十二段、第十三段，加上這一段，前後四處都說不能得到菩提，如何區分它們的差異呢？』
答：『前後文雖然相似，但意義不同。第三段是懷疑釋迦牟尼佛（Śākyamuni）證得果位，第十二段是懷疑善慧（Sumati）菩薩成就因地，第十三段是懷疑沒有法……』
【English Translation】 English version: Secondly, it is called 'Anuttara' (unsurpassed) because there is nothing higher than it, speaking from the perspective of emptiness and tranquility. Afterwards, it is called 'Anuttara' because there is no higher state to be compared with, speaking from the perspective of the shared essence of ordinary beings and sages. The latter two explanations answer the questioner's intended meaning.
Correcting Enlightenment. The meaning of the sutra is: Although all dharmas are empty in nature, and although all dharmas are equal and non-dual, it does not mean that one cannot attain Samyak-saṃbodhi (Perfect Enlightenment) through cultivation. One should cultivate various virtuous dharmas with a mind of non-self, and then one can attain it. However, these virtuous dharmas are empty from the perspective of Paramārtha-satya (Ultimate Truth), and exist from the perspective of Saṃvṛti-satya (Conventional Truth). Tianshin Bodhisattva's view differs from this, and needs to be studied in detail.
The Hetu-pratyaya (causal condition). 'Hetu' has two meanings: First, the meaning of cutting off, because Prajñā (wisdom) can cut off the emptiness of afflictions; second, the meaning of manifestation, because it can manifest the Dharmakāya (Dharma Body). The 'non-self' and so on mentioned now have this meaning, and are also called the direct cause. It is precisely because this wisdom can remove delusion and attain the Dharmakāya that it is now called the right path, and 'path' means 'cause'.
The Adhipati-pratyaya (dominant condition). It refers to the five virtuous practices such as giving and keeping precepts, which are mutually supportive conditions with Prajñā. 'Support' means assisting, assisting the power of the direct cause, cutting off afflictions, and achieving Bodhi (Enlightenment). Just as a lamp can dispel darkness and reveal light, it must rely on lamp oil as a supporting condition.
Is Samyak-saṃbodhi. The Sanskrit word 'saṃbodhi' is translated here as 'Correct Enlightenment', which is the fruit attained, the unconditioned virtuous dharma.
Question: 'Among the conditioned virtuous dharmas, there are also virtues, why do you specifically refer to the unconditioned virtuous dharmas?'
Answer: 'Because it is cultivated with the wisdom of non-self and so on, so only unconditioned virtuous dharmas are. Moreover, conditioned virtuous dharmas are not the cause of Bodhi, and now it is for the sake of achieving Bodhi, so it must be unconditioned.'
Question: 'In the above three paragraphs, the first two say there is no attainment, and the last one says there is attainment. Since the meanings are contradictory, how can they both be established?'
Answer: 'What is said about cultivation is only to cut off the attachment to self and dharma, and to manifest one's own truth. In the end, there is no dharma that can be attained. Therefore, these two meanings are completely consistent.'
Question: 'The third paragraph, the twelfth paragraph, the thirteenth paragraph, plus this paragraph, all say that Bodhi cannot be attained in four places before and after. How do you distinguish their differences?'
Answer: 'Although the preceding and following texts are similar, the meanings are different. The third paragraph doubts that Śākyamuni (釋迦牟尼佛) Buddha attained the fruit, the twelfth paragraph doubts that Sumati (善慧) Bodhisattva achieved the cause, and the thirteenth paragraph doubts that there is no dharma...'
無佛，十九疑有修有證。茲義迢然，請無所濫。」
第二十疏初標章
若修下。指疑起處。此從十九中來。
則所說下。形對前之數段。結成疑也。意云：既言修一切善法得菩提，云何前來頻言持說得菩提耶？
以是下。成立持說不得菩提之理。以名句文三無記性攝，無記性法中無因果故，豈感菩提耶？經之比校，如文可知。雖言等者，許為無記也。而說等者，不許非因也。
是故下。出經意。能為佛因故勝。
《寶施論》云下。轉釋為因之由。以經詮真理因之悟解，依解起行方得菩提。若無教門，要知所入？故《法華》云：「以佛教門出三界苦。」
又言下。論之別意。汝法無記，謂小乘薩婆多宗說聲通善惡，名句文身唯無記性。
我法是記者。謂大乘宗地上菩薩，於後得智中所變名等，唯是善性非無記性。
是故等者。意云：只就無記尚得為因，況是無漏善性所攝，而不得菩提耶？
問：「此與第九疑何別？」答：「彼約有為無體難，此約無記非因難。又彼唯據持說難，此則兼對善法難。迢然不同也。」
第二十一疏初標章
若法下。指疑起處。此從十九中來。
云何下。結成疑也。既度眾生即有高下，高下即不平等。故成疑
【現代漢語翻譯】 現代漢語譯本：『沒有佛陀存在，（你）卻在十九種疑惑中認為有修行有證悟。這個道理非常深遠，請不要混淆。』
第二十疏 初標章
『若修下』：指出了疑惑產生的地方。這個疑惑是從十九種疑惑中來的。
『則所說下』：與前面的數段內容形成對比，總結成一個疑惑。意思是說：既然說修行一切善法可以得到菩提（Bodhi，覺悟），為什麼前面多次說持誦和演說才能得到菩提呢？
『以是下』：成立持誦和演說不能得到菩提的道理。因為名、句、文這三種都屬於無記性（neither good nor bad）所攝，無記性的法中沒有因果關係，怎麼能感得菩提呢？經文的比對，就像文中所說的那樣可以明白。雖然說『等者』，是允許它們是無記性。但是說『說等者』，是不允許它們不是成佛之因的。
『是故下』：說明經文的用意。因為能夠作為成佛的因，所以殊勝。
《寶施論》（Ratnadāna-śāstra）中說：進一步解釋作為成佛之因的理由。因為經典詮釋真理，因而悟解，依據悟解而起修行才能得到菩提。如果沒有教法，要如何知道所要進入的境界呢？所以《法華經》（Lotus Sutra）中說：『以佛教的教門，脫離三界的痛苦。』
『又言下』：論的另外一層意思。你所說的法是無記性，指的是小乘薩婆多宗（Sarvāstivāda）認為聲音可以通於善惡，名句文身只有無記性。
『我法是記者』：指的是大乘宗的地上菩薩（Bodhisattva），在後得智（knowledge attained after enlightenment）中所變現的名等等，都是善性而不是無記性。
『是故等者』：意思是說：即使是無記性尚且可以作為成佛之因，更何況是無漏善性所攝的，怎麼能說不能得到菩提呢？
問：『這和第九個疑惑有什麼區別？』答：『第九個疑惑是就有為法沒有自性本體來發難，這個疑惑是就無記性不是成佛之因來發難。而且第九個疑惑只是針對持誦和演說來發難，這個疑惑則是兼對修行善法來發難。』
第二十一疏 初標章
『若法下』：指出了疑惑產生的地方。這個疑惑是從十九種疑惑中來的。
『云何下』：總結成一個疑惑。既然度化眾生就有高下之分，有高下之分就是不平等。所以產生疑惑。
【English Translation】 English version: 'Without a Buddha, (you) are still caught in the nineteen doubts, believing there is cultivation and realization. This principle is profound, please do not confuse it.'
Twentieth Commentary: Initial Chapter Heading
'If cultivation...' indicates where the doubt arises. This comes from the nineteen doubts.
'Then what is said...' forms a contrast with the preceding sections, concluding into a doubt. The meaning is: Since it is said that cultivating all good dharmas leads to Bodhi (Enlightenment), why has it been repeatedly said that upholding and expounding lead to Bodhi?
'Because of this...' establishes the principle that upholding and expounding do not lead to Bodhi. Because names, sentences, and words are all included in the nature of neutral (neither good nor bad), and there is no cause and effect in neutral dharmas, how can they bring about Bodhi? The comparison in the sutra is clear from the text. Although it says 'etc.,' it is allowed that they are neutral. But saying 'expounding etc.,' it is not allowed that they are not causes.
'Therefore...' explains the intention of the sutra. Because it can be a cause for Buddhahood, it is superior.
The Ratnadāna-śāstra (Treatise on Giving Treasures) says: Further explains the reason for being a cause. Because the scriptures explain the true principle, leading to understanding, and based on understanding, practice arises, then Bodhi can be attained. Without the teachings, how would one know what to enter? Therefore, the Lotus Sutra says: 'Using the Buddhist teachings, one escapes the suffering of the three realms.'
'Also saying...' is another meaning of the treatise. Your dharma is neutral, referring to the Sarvāstivāda (a Hinayana school) which says that sound can be related to good and evil, and that names, sentences, and words are only of a neutral nature.
'My dharma is recorded...' refers to the Bodhisattvas (enlightened beings) on the Bhumi (grounds) in the Mahayana (Great Vehicle) school, where the names etc. transformed in the knowledge attained after enlightenment are only of a good nature and not neutral.
'Therefore etc.' means: Even if it is neutral, it can still be a cause, how much more so if it is included in the uncontaminated good nature, how can it not lead to Bodhi?
Question: 'What is the difference between this and the ninth doubt?' Answer: 'The ninth doubt challenges the lack of inherent existence of conditioned phenomena, while this doubt challenges the lack of causality of neutral phenomena. Moreover, the ninth doubt only challenges upholding and expounding, while this doubt also challenges cultivating good dharmas.'
Twenty-first Commentary: Initial Chapter Heading
'If dharma...' indicates where the doubt arises. This comes from the nineteen doubts.
'How then...' concludes into a doubt. Since liberating sentient beings involves high and low distinctions, and high and low distinctions are unequal, hence the doubt.
也。
錯解經文。初、正遮。二、再誡。可知。
正見。經徴意云：以何義故，令不作是念？釋意云：以實無眾生為如來所度故。
平等下兩句。立其義。
宗以名下兩句。釋其所以。
論云下。轉釋后二句也。
假名者，但有眾生之名，而無眾生之體，故云假也。
與五陰共者，謂於五蘊和合之處，說言眾生不即不離，故云共也。
不離法界者。佛是極證之人，已全是法界，眾生雖未能證緣生無體，亦同法界，豈將法界度於法界？是故偈云：「平等等也。」
所以。經文反顯。若順言之，應云：以佛無我人等相故，不見有眾生為所度也。
取相過等者。以無謂有故，不如法界故，不了緣生故，便成有念故。
爾炎，梵語，此有兩義：一謂智母，已如前說。二謂境界，然是定中境界，今取此義。意云：佛智稱境而知，真如是有作有知，眾生是無作無知也。若作智母釋者，即根本智證平等理，無有分別，今觀眾生亦復如是也。
拂跡。經意云：佛雖說我元來無我，執有我者蓋是凡夫，雖言凡夫亦無凡夫。如夢人見虎，虎與夢人皆不可得。法中亦爾，以凡夫人執我故云非我，恐執凡夫故云非凡。夫邐迤除遣執情，故云展轉拂跡。然前正答問中
【現代漢語翻譯】 也。
錯解經文。初、正遮。二、再誡。可知。
正見。經徴意云：以何義故，令不作是念？釋意云：以實無眾生為如來（Tathagata，如來）所度故。
平等下兩句。立其義。
宗以名下兩句。釋其所以。
論云下。轉釋后二句也。
假名者，但有眾生之名，而無眾生之體，故云假也。
與五陰（Panca-skandha，構成個體的五種要素，即色、受、想、行、識）共者，謂於五蘊（Skandha，蘊）和合之處，說言眾生不即不離，故云共也。
不離法界（Dharmadhatu，諸法的本性或實相）者。佛是極證之人，已全是法界，眾生雖未能證緣生無體，亦同法界，豈將法界度於法界？是故偈云：『平等等也。』
所以。經文反顯。若順言之，應云：以佛無我人等相故，不見有眾生為所度也。
取相過等者。以無謂有故，不如法界故，不了緣生故，便成有念故。
爾炎，梵語，此有兩義：一謂智母，已如前說。二謂境界，然是定中境界，今取此義。意云：佛智稱境而知，真如（Tathata，真如）是有作有知，眾生是無作無知也。若作智母釋者，即根本智證平等理，無有分別，今觀眾生亦復如是也。
拂跡。經意云：佛雖說我元來無我，執有我者蓋是凡夫，雖言凡夫亦無凡夫。如夢人見虎，虎與夢人皆不可得。法中亦爾，以凡夫人執我故云非我，恐執凡夫故云非凡。夫邐迤除遣執情，故云展轉拂跡。然前正答問中
【English Translation】 Also.
Misunderstanding of the scriptures. First, direct negation. Second, repeated admonition. Understandable.
Right View. The scripture's inquiry states: 'For what reason should one not have such a thought?' The explanation states: 'Because in reality, there are no sentient beings to be liberated by the Tathagata (如來).'
The two sentences below 'Equality' establish its meaning.
The two sentences below 'Based on name' explain the reason.
The treatise says below: Further explaining the latter two sentences.
'Provisional name' means there is only the name of sentient beings, but no substance of sentient beings, hence it is called provisional.
'Sharing with the five skandhas (五陰)' means that in the combination of the five aggregates (Skandha, 蘊), it is said that sentient beings are neither identical nor separate, hence it is called sharing.
'Not separate from the Dharmadhatu (法界)' means that the Buddha is the person of ultimate realization, already entirely the Dharmadhatu. Although sentient beings have not yet realized the emptiness of conditioned arising, they are also the same as the Dharmadhatu. How could one use the Dharmadhatu to liberate the Dharmadhatu? Therefore, the verse says: 'Equality, equality.'
The reason. The scripture reveals it in reverse. If stated directly, it should be said: 'Because the Buddha has no characteristics of self, person, etc., he does not see any sentient beings to be liberated.'
'Taking characteristics as faults, etc.' means because one takes what is not as what is, is not in accordance with the Dharmadhatu, does not understand conditioned arising, and thus becomes having thoughts.
『Iryan』 (爾炎), a Sanskrit word, has two meanings: one refers to the 'mother of wisdom,' as mentioned before; the other refers to 'realm,' specifically a realm in Samadhi (定). Here, we take the latter meaning. It means: the Buddha's wisdom knows according to the realm, True Thusness (Tathata, 真如) is having action and knowing, while sentient beings are without action and without knowing. If interpreted as the 'mother of wisdom,' it means fundamental wisdom realizing the principle of equality, without any distinctions, and now observing sentient beings is also like this.
Sweeping away traces. The scripture means: Although the Buddha said that 'I' originally has no 'I,' those who cling to having 'I' are generally ordinary people. Although it speaks of ordinary people, there are also no ordinary people. Like a person in a dream seeing a tiger, neither the tiger nor the dreamer can be obtained. It is the same in the Dharma, because ordinary people cling to 'I,' it is said to be 'not I,' fearing clinging to ordinary people, it is said to be 'not ordinary.' Thus, gradually removing clinging, it is called 'progressively sweeping away traces.' However, in the previous direct answer to the question
，及第十一十四，兼此一段前後四處，皆說度生無度，雖文同而意異。謂最初令離我度生，十一疑能度者是我，十四疑無我而誰度，二十一疑真界平等不合度生。同異昭然
第二十二疏初標章
論云下。指疑起處。此從十七中來。
雖相等者，以前文云即非具足色身，即非諸相具足。具足即成就義，秦魏經異也。
而以等者，以前文云是名具足色身，是名諸相具足，彼中意者，法身畢竟非相好，相好亦非不佛，由無相故現，相不離法身，所以疑雲：既無相故方能現相，則但見於相，便知無相也。如遠見煙定知有火，以離於火必無煙故。
表佛。經問意云：可以相比觀無相法身如來不？
識根。經答意云：實可以相比觀法身如來。悟色身者，知應化非真義也。迷法身者，不知法身畢竟非色相義。
意謂下。出答意也。意云：但見法身之相好，則知相好之法身。如見草木之苗必知其根，由是科文約喻而立。
凡聖不分。經意云：輪王亦有此相，應是如來。偈云等者，意云：但約本望末則定，若約末望本則不定。且如輪王與佛色相雖同，相之所依二各有異，佛相即法身所現，王相依業因而生，凡聖雲泥復何準的？況依法身有自他受用，復有大小隨類化等，各各不同。如苗
【現代漢語翻譯】 現代漢語譯本：以及第十一、十四問，連同這一段前後四處經文，都說度化眾生而無所度，雖然文字相同但意義不同。第十一問是懷疑能度化眾生的是『我』（ego），第十四問是懷疑沒有『我』（ego）那又是誰在度化？第二十一問是懷疑真如境界平等，不應該有度化眾生之事。相同與不同之處顯而易見。
第二十二疏一開始標明章節。
『論云下』。指出產生疑問的地方。這是從第十七問中引申出來的。
『雖相等者』，因為前面的經文說『即非具足色身，即非諸相具足』。『具足』就是成就的意思，秦譯和魏譯的經文有所不同。
『而以等者』，因為前面的經文說『是名具足色身，是名諸相具足』。那裡的意思是，法身畢竟不是相好，相好也不是不佛（不是佛的體現），因為沒有相所以才能顯現相，相不離法身，所以懷疑說：既然沒有相才能顯現相，那麼只見到相，就知道沒有相了。如同遠遠地看到煙就一定知道有火，因為離開了火一定沒有煙。
『表佛』。經文提問的意思是：可以用相來觀察無相法身如來嗎？
『識根』。經文回答的意思是：確實可以用相來觀察法身如來。領悟色身的人，知道應化身不是真實的意義。迷惑於法身的人，不知道法身畢竟不是色相的意義。
『意謂下』。說明回答的含義。意思是說：只要見到法身的相好，就知道相好就是法身。如同見到草木的苗就一定知道它的根，因此科文用比喻來立論。
『凡聖不分』。經文的意思是：轉輪聖王也有這樣的相，難道他也是如來嗎？『偈云等者』，意思是說：如果從根本來看末節，那麼就可以確定；如果從末節來看根本，那麼就不能確定。比如轉輪聖王與佛的色相雖然相同，但相所依賴的根本卻各有不同，佛的相是法身所顯現，王的相是依靠業因所生，凡夫與聖人的差別如同雲泥，又怎麼能作為準則呢？況且依法身有自受用、他受用，還有大小隨類化等，各不相同。如同草木的苗。
【English Translation】 English version: And the eleventh and fourteenth questions, along with the four places before and after this passage, all say that sentient beings are delivered without being delivered, although the words are the same but the meanings are different. The eleventh question doubts that the one who can deliver sentient beings is 'I' (ego), the fourteenth question doubts that if there is no 'I' (ego), then who is delivering? The twenty-first question doubts that the realm of true reality is equal, and there should be no deliverance of sentient beings. The similarities and differences are obvious.
The twenty-second commentary initially marks the chapter.
'Lun Yun Xia'. Indicates the place where the doubt arises. This is derived from the seventeenth question.
'Although equal', because the previous text says 'is not the complete physical body, is not the complete set of characteristics'. 'Complete' means accomplishment, and the Qin and Wei translations of the scriptures are different.
'And with equality', because the previous text says 'is called the complete physical body, is called the complete set of characteristics'. The meaning there is that the Dharmakaya is ultimately not endowed with excellent marks, and the excellent marks are not not Buddha (not a manifestation of the Buddha), because there is no form, form can be manifested, and form is inseparable from the Dharmakaya, so it is doubted: since there is no form, form can be manifested, then only seeing the form, one knows that there is no form. Just as seeing smoke from a distance, one knows that there must be fire, because there is no smoke without fire.
'Represents the Buddha'. The meaning of the question in the scripture is: Can the form be used to observe the formless Dharmakaya Tathagata?
'Cognitive root'. The meaning of the answer in the scripture is: Indeed, the form can be used to observe the Dharmakaya Tathagata. Those who understand the physical body know that the manifested body is not the true meaning. Those who are confused about the Dharmakaya do not know that the Dharmakaya is ultimately not the meaning of form.
'Meaning below'. Explains the meaning of the answer. The meaning is: As long as you see the excellent marks of the Dharmakaya, you know that the excellent marks are the Dharmakaya. Just as seeing the sprouts of plants and trees, one knows its roots, so the subject matter uses metaphors to establish the argument.
'Distinction between ordinary and holy'. The meaning of the scripture is: The Chakravartin also has such characteristics, is he also a Tathagata? 'Gatha says etc.', meaning: If you look at the end from the root, then it can be determined; if you look at the root from the end, then it cannot be determined. For example, although the physical characteristics of the Chakravartin and the Buddha are the same, the roots on which the characteristics depend are different, the characteristics of the Buddha are manifested by the Dharmakaya, and the characteristics of the king are born from karmic causes, the difference between ordinary people and saints is like clouds and mud, how can it be used as a criterion? Moreover, according to the Dharmakaya, there are self-enjoyment, other-enjoyment, and various transformations according to size, etc., each is different. Like the sprouts of plants and trees.
與根事亦不定，初栽之樹則有苗無根，所接之樹則苗根各異故也。
佛非相見。經意云：緣聞依真現假，假不離真，及乎約假求真，真不由假，實德不在相令色鮮矣。仁以貌取者失之子羽，而今以後焉敢不識。
見聞不及。經文可見。然恐空生更約說法比知如來，故言音聲求之不得。此疑即從第十八中來，今預遮防故無後說。
魏偈者。明見聞不及之由也。秦經則但明見聞不及。
偈云等者。彌勒偈也。于中半釋秦偈、半釋魏偈，意云：見聞是識，但能緣於色聲，佛非色聲，故不可知。
彼法者。法身也。
真如相者。即離一切相，是真如相。
非如言說知者，以真如法離言說故，但是真智之境，唯證相應，故云自證。第一第七第十七及此一段，皆云不以相見如來者，義意皆別。初以對果疑因，次明感果離相，次說依真現假，后明約假求真，故不同也。
第二十三疏初標章
由前下。指疑起處。此從二十二中來。
遂作念下。作一向離相解，便是指起疑之宗也。
若爾下。結成疑也。意云：福但成相果，相既非佛，修福何益？
故佛果下。結成疑名也。
論云下。引證。失福者，非菩提因故。失果者，非菩提果故。
遮念。
經意云：汝若謂如來不以具足相故得菩提，莫作是念。文勢似重、意實不重，但前敘后遮也。《華嚴》偈中前半屬前文，後半屬此段。以文意鉤鎖，故就一處而引。既言不離色聲，豈合一向毀相？毀相非理，故此遮之。
肇云下。亦前後相半耳。
不偏等者。相不定故。如輪王非佛。
非不等者。應機即現，不離法身故。如釋迦是佛。
斷滅見者，義在次文。
出過。經文可知。
損減等者。謂執有是增益過，執無是損減過，今既一向離相，正當此句。斯則于果損福德莊嚴，于因損五度之行，壞俗諦也。
斷見者。《中論》云：「定有則著常，定無則著斷。」今既一向作無相解，正當斷見。
邊見者。空有斷常皆是著邊邪之見，並非正見，故云過也。
不失。經徴意云：「以何義故，今不作此念？」釋意云：「但發菩提心者皆不作此念，故知作此念者豈非過歟。」
如所住法者。所住之法即大菩提心。菩提心者，即悲智愿也。
金剛經纂要刊定記卷第六 大正藏第 33 冊 No. 1702 金剛經纂要刊定記
金剛經纂要刊定記卷第七
長水沙門子璇錄
一切菩薩皆安住此心，行菩薩行。有大智故不住生死，有大悲
【現代漢語翻譯】 現代漢語譯本：經中說：『如果你認為如來不是因為具足相好而證得菩提（bodhi，覺悟），就不要這樣想。』這句話表面上語氣很重，實際上意思並不重，只是先敘述后遮止。《華嚴經》偈頌中前半部分屬於前文，後半部分屬於此段。因為文意鉤鎖相連，所以放在一處引用。既然說不離色聲，怎麼能一味地毀壞相好呢？毀壞相好是不合道理的，所以這裡遮止它。
肇法師說：『也是前後各佔一半的意思。』
『不偏等』，是因為相好不定。比如轉輪聖王不是佛。
『非不等』，是應機顯現，不離法身（Dharmakaya，法性身）的緣故。比如釋迦牟尼佛是佛。
『斷滅見』，意思在後面的經文中。
『出過』，經文的意思可以明白。
『損減等』，是指執著『有』是增益的過失，執著『無』是損減的過失，現在既然一味地離相，正符合這句話的意思。這樣就會在果地上損害福德莊嚴，在因地上損害佈施、持戒、忍辱、精進、禪定這五度之行，破壞了世俗諦（saṃvṛti-satya，世俗真理）。
『斷見』。《中論》說：『如果認定有，就會執著于常；如果認定無，就會執著于斷。』現在既然一味地作無相的解釋，正符合斷見。
『邊見』。空、有、斷、常都是執著于邊邪的見解，不是正見，所以說是過失。
『不失』。經文徵詢意思說：『因為什麼緣故，現在不作這樣的想法？』解釋說：『只要是發菩提心（bodhicitta，覺悟之心）的人都不會作這樣的想法，所以知道作這種想法的人難道不是有過失嗎？』
『如所住法』，所安住的法就是大菩提心。菩提心，就是悲、智、愿。
《金剛經纂要刊定記》卷第六 大正藏第 33 冊 No. 1702 《金剛經纂要刊定記》
《金剛經纂要刊定記》卷第七
長水沙門子璇 錄
一切菩薩都安住於此心，行菩薩行。因為有大智慧所以不住生死，因為有大悲心
【English Translation】 English version: The sutra says: 'If you think that the Tathagata (如來，one who has thus come) attained Bodhi (菩提，enlightenment) not because of possessing complete marks and characteristics, do not think like that.' This statement seems strong in tone, but its meaning is not actually heavy; it is merely a case of first stating and then negating. In the verse of the Avatamsaka Sutra (華嚴經), the first half belongs to the previous text, and the second half belongs to this section. Because the meaning of the text is interlinked, it is quoted in one place. Since it says that it is inseparable from form and sound, how can one simply destroy the marks and characteristics? Destroying the marks and characteristics is unreasonable, so this is negated here.
Master Zhao said: 'It also means that each half accounts for half of the meaning.'
'Not partial equality' is because the marks and characteristics are not fixed. For example, a Chakravartin King (輪王，wheel-turning king) is not a Buddha.
'Not unequal' is because it manifests according to the occasion, and is inseparable from the Dharmakaya (法身，Dharma body). For example, Shakyamuni Buddha (釋迦牟尼佛) is a Buddha.
'The view of annihilation' is meant in the following text.
'Going beyond' can be understood from the meaning of the sutra text.
'Diminishment, etc.' refers to clinging to 'existence' as the fault of addition, and clinging to 'non-existence' as the fault of subtraction. Now, since one is simply detached from characteristics, it precisely corresponds to this statement. In this way, one would diminish the adornment of merit and virtue in the result, and diminish the practice of the five perfections (佈施，持戒，忍辱，精進，禪定 - giving, morality, patience, diligence, and meditation) in the cause, destroying the conventional truth (俗諦，saṃvṛti-satya).
'The view of annihilation.' The Madhyamaka-karika (中論) says: 'If one affirms existence, one clings to permanence; if one affirms non-existence, one clings to annihilation.' Now, since one simply interprets it as no-characteristics, it precisely corresponds to the view of annihilation.
'The extreme view.' Emptiness, existence, annihilation, and permanence are all views that cling to extreme and are not correct views, so it is said to be a fault.
'Not lost.' The sutra inquires, saying: 'For what reason do you not have this thought now?' The explanation says: 'As long as one generates the Bodhicitta (菩提心，mind of enlightenment), one will not have this thought, so how can it not be a fault for those who have this thought?'
'As the Dharma abides.' The Dharma in which one abides is the great Bodhicitta. Bodhicitta is compassion, wisdom, and vows.
Diamond Sutra Compilation Notes, Finalized Record, Volume 6 Taisho Tripitaka Volume 33, No. 1702, Diamond Sutra Compilation Notes, Finalized Record
Diamond Sutra Compilation Notes, Finalized Record, Volume 7
Recorded by Shramana Zixuan of Changshui
All Bodhisattvas abide in this mind and practice the Bodhisattva path. Because they have great wisdom, they do not abide in birth and death; because they have great compassion
故不住涅槃。今令離於斷常二見，即是不住生死涅槃。故云如所住法，即七最勝中依止最勝。
不斷等者。意云：生死本空猶如影像，影像不有復何斷焉？今言不斷者，非謂固留，但了性不有、了相不無，隨順俗諦故云不斷。此即通達之義。
于涅槃等者。若被寂所縛即不自在，今寂而常用、用而常寂，是自在義。
此中下。顯偏說之意。然據不斷生死利益眾生，但成大悲不住涅槃，如其具論，亦須不住生死，方成如所住法。
一向下。即出偏說之意。
遮寂者。即二乘人灰身滅智撥喪無餘，被涅槃所拘是不自在。今以不具相發心，正墮於此，為對治故偏示一門。下文菩薩不受福德，即不住生死，義則圓矣。
偈云下。引證。
論云下。釋偈。
雖不依下。縱也。法身真佛是真菩提，正由智了為因故不依彼。
而不失下。奪也。福德是因即五度果，報是果即三十二相，相非不佛，故言不失，既不失果即不失因。
以能下。明不失之由。謂真菩提必須具足二莊嚴故，智慧即真身，福德即應身。故論云：「法身者智相身，福相者異相身。以諸如來皆合具此二種相故。」故《法華》云：「如其所德法，定慧力莊嚴，以此度眾生，自證無上道。」
得忍
【現代漢語翻譯】 現代漢語譯本 因此不住于涅槃（Nirvana，梵文，意為寂滅）。現在使人遠離斷見和常見這兩種錯誤的見解，就是不住于生死和涅槃。所以說『如所住法』，就是七種最殊勝中的依止最殊勝。
『不斷』等的意思是說：生死原本是空性的，就像影像一樣，影像本來就不存在，又有什麼可以斷滅的呢？現在說『不斷』，不是說要固守它，而是了知自性本空，了知現象並非不存在，隨順世俗諦的緣故說『不斷』。這就是通達的含義。
『于涅槃等』的意思是說：如果被寂靜所束縛，就不自在了。現在寂靜而又常用，用而又常寂靜，這就是自在的含義。
『此中下』，顯示偏重於某一方面說的意思。然而根據不斷生死來利益眾生，只能成就大悲，而不能安住于涅槃。如果全面來說，也必須不住于生死，才能成就如所住法。
『一向下』，就是指出偏重於某一方面說的意思。
遮止寂滅，就是指二乘人灰身滅智，徹底消滅，什麼都不留下，被涅槃所拘束，這是不自在的。現在因為不具足相好而發心，正好落入這種情況，爲了對治這種情況，所以偏重於顯示一個方面。下文說菩薩不受福德，就是不住于生死，這樣意義就圓滿了。
『偈云下』，引用偈頌來證明。
『論云下』，解釋偈頌。
『雖不依下』，是縱然的意思。法身真佛是真正的菩提（Bodhi，梵文，意為覺悟），正是因為智慧明瞭作為原因，所以不依賴它。
『而不失下』，是轉折的意思。福德是原因，就是五度（檀那、尸羅、羼提、毗梨耶、禪那）的果報，相好是結果，就是三十二相，相好並非不是佛，所以說不失去，既然不失去果報，就是不失去原因。
『以能下』，說明不失去的原因。所謂真正的菩提必須具足智慧和福德兩種莊嚴，智慧就是法身，福德就是應身。所以論中說：『法身是智相身，福相是異相身。因為諸如來都具備這兩種相。』所以《法華經》說：『如其所德法，定慧力莊嚴，以此度眾生，自證無上道。』
得忍
【English Translation】 English version Therefore, one does not abide in Nirvana (Nirvana, Sanskrit, meaning extinction). Now, causing beings to be free from the two views of permanence and annihilation is precisely not abiding in birth and death or Nirvana. Hence, it is said 'as the Dharma abided in,' which is the most supreme of the seven supremes, the supreme of reliance.
'Not ceasing,' etc., means: The nature of birth and death is originally empty, like an image. If the image does not exist, what is there to cease? Now, saying 'not ceasing' does not mean to hold onto it firmly, but rather to understand that the nature is without existence and that phenomena are not non-existent, thus according with conventional truth, hence 'not ceasing.' This is the meaning of thorough understanding.
'In Nirvana,' etc., means: If one is bound by stillness, one is not free. Now, being still yet always active, and being active yet always still, is the meaning of freedom.
'Here below' indicates the intention of speaking with emphasis on one aspect. However, according to not ceasing birth and death to benefit sentient beings, one can only accomplish great compassion and not abide in Nirvana. If discussed comprehensively, one must also not abide in birth and death in order to accomplish the Dharma as abided in.
'One below' indicates the intention of pointing out speaking with emphasis on one aspect.
Obstructing stillness refers to those of the Two Vehicles who extinguish their bodies and eradicate their wisdom, completely annihilating everything, being constrained by Nirvana, which is not freedom. Now, because of initiating the mind without complete characteristics, one falls precisely into this situation. To counteract this, one emphasizes showing one aspect. The following text about Bodhisattvas not accepting blessings means not abiding in birth and death, thus the meaning is complete.
'The verse says below' introduces evidence.
'The treatise says below' explains the verse.
'Although not relying below' is a concession. The Dharmakaya True Buddha is true Bodhi (Bodhi, Sanskrit, meaning enlightenment), precisely because wisdom understands it as the cause, therefore one does not rely on it.
'And not losing below' is a turning point. Blessings are the cause, which is the result of the Five Perfections (Dana, Sila, Ksanti, Virya, Dhyana), and characteristics are the result, which are the Thirty-two Marks. The characteristics are not not-Buddha, therefore it is said not losing. Since one does not lose the result, one does not lose the cause.
'Because able below' clarifies the reason for not losing. So-called true Bodhi must be complete with two adornments of wisdom and blessings. Wisdom is the Dharmakaya, and blessings are the Nirmanakaya. Therefore, the treatise says: 'The Dharmakaya is the body of wisdom characteristics, and the body of blessings is the body of different characteristics. Because all Tathagatas are complete with these two kinds of characteristics.' Therefore, the Lotus Sutra says: 'According to the Dharma attained, adorned with the power of Samadhi and wisdom, with this one delivers sentient beings, and personally realizes the unsurpassed path.'
Gaining forbearance
。經意云：菩薩于無我心中所修福德，勝彼有我心中所修福德。以莊嚴法身究竟不失故。
論云下。先敘所遣之念。念云：若出世無分別智，正是佛因，即所修福德盡皆失也。何以故？福非因故。
為遮此故者，引起能遣之文。
得勝忍不失者。正明不失義。謂若心住相修諸福德，墮于有漏，此福則失。若心離相修諸福德，成於無漏，此福不失也。
以得下。出不失之由。斯則 果驗因成不失義。無垢即清凈，無漏是佛身矣。
二無我者。人法也。得此二空之智，名之為忍。
正明。經意云：前言無我所修之福以為勝者，只由菩薩不受福故。
可訶等者。明不受之由。亦是以果驗因成不受義。意云：果若有漏則知受福，是可訶責。果既無漏則知不受，云何可訶？
無著下。顯對前文不住涅槃。前後相望，共成悲智之義耳。
若住等者。反明也。徴釋。經意云：菩薩作福，若生貪著則成有漏，因既有漏果亦有漏，得三十二相但同輪王，不名為佛。此則因果俱失，成其所疑。今既作福不生貪著，則因成無漏，因既無漏果亦復然，所得三十二相莊嚴法身，名之為佛。云何疑其失因及果？
第二十四疏初標章
若諸菩薩下。指疑起處。即從次前文來。論
【現代漢語翻譯】 現代漢語譯本：經書中說：菩薩在無我心中所修的福德，勝過在有我心中所修的福德。因為以莊嚴法身最終不會失去的緣故。
論中說：先敘述所要遣除的念頭。念頭是：如果出世間的無分別智，正是成佛的因，那麼所修的福德就全部都失去了。為什麼呢？因為福德不是成佛的因。
『為遮此故』，是爲了引起能夠遣除這種念頭的文句。
『得勝忍不失』，正是說明不失去的含義。意思是說，如果心住在相上修諸福德，就會墮入有漏，這樣的福德就會失去。如果心遠離相修諸福德，成就無漏，這樣的福德就不會失去。
『以得下』，說明不失去的原因。這就可以用果來驗證因，成就了不失去的含義。無垢就是清凈，無漏就是佛身了。
『二無我者』，指的是人無我和法無我。得到這二空的智慧，就叫做忍。
『正明』。經書的意思是說：前面說無我所修的福德更為殊勝，只是因為菩薩不接受福報的緣故。
『可訶等者』，說明不接受的原因。也是用果來驗證因，成就了不接受的含義。意思是說：如果果是有漏的，就知道是接受了福報，這是應該被呵責的。果既然是無漏的，就知道是不接受，怎麼會被呵責呢？
『無著下』，顯示與前文不住涅槃相對。前後相互呼應，共同成就了悲智的含義。
『若住等者』，是反過來進行說明。徵詢並解釋。經書的意思是說：菩薩作福，如果產生貪著，就會成為有漏，因既然是有漏的，果也是有漏的，得到三十二相（Thirty-two marks of the Buddha）但也只是如同轉輪聖王（Chakravartin），不能稱為佛。這樣就是因果都失去了，成就了他們所懷疑的。現在既然作福不產生貪著，那麼因就成為無漏，因既然是無漏的，果也是這樣，所得到的三十二相莊嚴法身，就稱為佛。怎麼會懷疑他失去因和果呢？
第二十四疏開始標明章節
『若諸菩薩下』，指出產生懷疑的地方。就是從前面的文章來的。論
【English Translation】 English version: The sutra says: The merit cultivated by a Bodhisattva (Enlightenment Being) in a selfless mind surpasses the merit cultivated in a self-centered mind, because the adorned Dharmakaya (body of the Dharma) is ultimately not lost.
The treatise says: First, it narrates the thought to be dispelled. The thought is: If the transcendental non-discriminating wisdom is precisely the cause of Buddhahood, then all the merit cultivated will be lost. Why? Because merit is not the cause.
'To dispel this,' is to evoke the text that can dispel this thought.
'Gaining superior endurance without loss,' precisely clarifies the meaning of not losing. It means that if the mind dwells on form and cultivates various merits, it will fall into the realm of outflows (samsara), and this merit will be lost. If the mind is detached from form and cultivates various merits, it will achieve the state of no outflows (nirvana), and this merit will not be lost.
'By obtaining below,' explains the reason for not losing. This then uses the result to verify the cause, achieving the meaning of not losing. Immaculate means pure, and without outflows is the body of the Buddha.
'Two no-self' refers to the no-self of person and the no-self of phenomena. Obtaining the wisdom of these two emptinesses is called endurance.
'Clearly explains.' The meaning of the sutra is: The previous statement that the merit cultivated without self is more superior is only because the Bodhisattva does not receive the blessings.
'Reproachable, etc.,' explains the reason for not receiving. It also uses the result to verify the cause, achieving the meaning of not receiving. It means: If the result is with outflows, then it is known that blessings are received, which is reproachable. Since the result is without outflows, then it is known that it is not received, so how can it be reproachable?
'No attachment below,' shows the contrast with the previous text of not dwelling in Nirvana (state of enlightenment). The front and back echo each other, together achieving the meaning of compassion and wisdom.
'If dwelling, etc.,' is a reverse explanation. Questioning and explaining. The meaning of the sutra is: If a Bodhisattva creates merit and becomes attached to it, it will become with outflows. Since the cause is with outflows, the result is also with outflows. Obtaining the thirty-two marks (Thirty-two marks of the Buddha) is only like a Chakravartin (wheel-turning king), and cannot be called a Buddha. This means that both cause and effect are lost, fulfilling their doubts. Now, since creating merit does not generate attachment, then the cause becomes without outflows. Since the cause is without outflows, the result is also the same. The obtained thirty-two marks adorning the Dharmakaya (body of the Dharma), is called a Buddha. How can one doubt that he has lost the cause and effect?
The twenty-fourth commentary initially marks the chapter
'If all Bodhisattvas below,' points out the place where doubt arises. It comes from the previous text. Treatise
中即云：「若菩薩不受彼果報」等。
云何下。結成疑也。眾生用者。據佛壽量合滿百年，至八十便入涅槃，意留二十年福，與後代弟子受用。又于佛供養承事，能令眾生獲福無量，斯亦佛福眾生受用也。
問：「前云菩薩不受，今何難佛受用？又前言受是取義，今疑受是用義，文義既異，何以成疑？」
答：「此皆以果驗因也。因中若不受取，果中焉合受用。果中尚自受用，因中豈無受取耶？」
錯解。經意云：「若人言：『如來出現來、入滅去、住世間。』皆不解我所說義。」
是福等者。是彼無漏福德之應報，即無垢果也。果中無有色相故。論云：「佛果無有色相，迭相見故。」又論云：「佛果無別色聲，唯如如。又如如智獨存，故無來去」等。
為化下。或問曰：「既佛果無別色聲來去等，何以出現受福？為眾生受用耶？」故此釋之意，說眾生根熟為能感緣，以佛無緣大悲，無量劫來利他善根熏凈法界以成善習，有感即應任運無心。如一月不下降、百水不上升，慈善根力法爾如是。正是斷疑之意。若果中有心受用，則因中亦有心受取，果中既是自然，因中足明無著也。
正見。經徴意云：以何義故名為如來？既名為來亦表其去，何言錯解？釋意云：以真佛本來無
【現代漢語翻譯】 現代漢語譯本： 文中說：『如果菩薩不接受那些果報』等等。
『為什麼』以下，是總結並提出疑問。『眾生用者』，是根據佛的壽命本來應該圓滿一百年，但在八十歲時就進入涅槃，意思是留下二十年的福報，給後代的弟子受用。而且對於佛的供養承事，能夠讓眾生獲得無量的福報，這也是佛的福報給眾生受用。
有人問：『前面說菩薩不接受果報，現在為什麼質疑佛接受受用？而且前面說『受』是取的意思，現在懷疑『受』是用的意思，文義既然不同，怎麼能構成疑問？』
回答：『這都是用果來驗證因。因中如果不接受，果中怎麼能受用。果中尚且受用，因中難道沒有接受嗎？』
錯誤的理解。經文的意思是：『如果有人說：『如來出現、來、入滅、去、住在世間。』都是不理解我所說的意義。』
『是福等者』，是那些無漏福德的應得回報，也就是無垢的果報。果報中沒有色相。論中說：『佛果沒有色相，互相見到的緣故。』又論中說：『佛果沒有別的色聲，唯有如如（Tathata）。又如如智獨自存在，所以沒有來去』等等。
『為化』以下，有人或者會問：『既然佛果沒有別的色聲來去等等，為什麼會出現接受福報？爲了眾生受用嗎？』所以這裡解釋的意思是，說眾生的根機成熟是能夠感應的因緣，因為佛的無緣大悲，無量劫以來利益他人的善根熏習清凈法界，從而形成善的習性，有感應就會迴應，自然而然沒有心意。就像一月不下降、百水不上升，慈善根力的法則自然就是這樣。這正是斷除疑惑的意思。如果果報中有心受用，那麼因中也有心接受，果報既然是自然而然，因中就足以說明沒有執著了。
正確的見解。經文提出的疑問是：以什麼意義叫做如來（Tathagata）？既然名為來也表示其去，為什麼說是錯誤的理解？解釋的意思是：以真佛本來沒有
【English Translation】 English version: The text says: 'If a Bodhisattva does not accept those retributions' etc.
'Why' below, is to summarize and raise a question. 'Those who use it' refers to the fact that the Buddha's lifespan should have been a full hundred years, but he entered Nirvana at the age of eighty, meaning that he left twenty years of blessings for future disciples to enjoy. Moreover, offering and serving the Buddha can enable sentient beings to obtain immeasurable blessings, which is also the Buddha's blessings for sentient beings to enjoy.
Someone asks: 'Earlier it was said that Bodhisattvas do not accept retributions, so why question the Buddha's acceptance and enjoyment now? And earlier it was said that 'acceptance' means taking, but now it is suspected that 'acceptance' means using. Since the meaning of the text is different, how can it constitute a question?'
Answer: 'These are all using the result to verify the cause. If there is no acceptance in the cause, how can there be enjoyment in the result? If there is enjoyment in the result, how can there be no acceptance in the cause?'
Incorrect understanding. The meaning of the sutra is: 'If someone says: 'The Tathagata (Thus Come One) appears, comes, enters extinction, goes, and dwells in the world,' they do not understand the meaning of what I have said.'
'These blessings etc.' are the deserved rewards of those un-outflowed blessings, which are the unblemished fruits. There is no form in the fruit. The treatise says: 'The Buddha-fruit has no form, because they see each other.' Also, the treatise says: 'The Buddha-fruit has no other color or sound, only Suchness (Tathata). Moreover, Suchness-wisdom exists alone, so there is no coming or going' etc.
'For transformation' below, someone may ask: 'Since the Buddha-fruit has no other color, sound, coming, going, etc., why does it appear to receive blessings? Is it for sentient beings to enjoy?' Therefore, the meaning of this explanation is to say that the maturity of sentient beings' roots is the condition that can be sensed, because of the Buddha's unconditioned great compassion, the good roots of benefiting others for countless kalpas (aeons) have purified the Dharma realm, thereby forming good habits. When there is a response, it will respond naturally without intention. Just like one moon does not descend and a hundred waters do not rise, the law of charitable root power is naturally like this. This is precisely the meaning of dispelling doubts. If there is intentional enjoyment in the fruit, then there is also intentional acceptance in the cause. Since the fruit is natural, it is sufficient to explain that there is no attachment in the cause.
Correct view. The question raised by the sutra is: In what sense is it called Tathagata (Thus Come One)? Since the name implies coming, it also implies going, so why is it said to be a wrong understanding? The meaning of the explanation is: Because the true Buddha originally has no
來去故。
偈云下。標真化異也。如來即是法身，本來不動猶若虛空，故不同化身隨機來去，此非異而異也。
大云下。釋。此約機心染凈，遂見佛有來去，名為化身。來無所從去無所至，即是不動，名為法身。斯則機見有佛來去，佛實不動云云。自彼於我何為，此中略舉水喻，眾生心則知，月喻法身影喻化體，清濁喻染凈也。水清月現月亦不來，水濁月隱亦非月去，但是水有清濁，非謂月有升沉。法中亦爾，心凈見佛非是佛來，心垢不見亦非佛去，但是眾生垢凈，非謂諸佛隱顯。
解極等者。謂解極則心絕，心絕則會。如如體本週，故無方所，此明即應之真。
緣至下。明即真之應也。意同大云。
隱顯斷疑意者。諸佛本無來去，眾生妄見去來，尚無出現之佛，寧有受福之事？
第二十五，論文於此不別敘疑而義意合有也。
初標章
據前下。指疑起處。此從三處來，不可以化等者，第二十二也。濫于輪王故，法身無來去等者，二十四也。斥為錯解故。據遮下。二十三也。
不失等者。彌勒頌云：「得勝忍不失」，一異相反難，為存去故成疑矣。
此約下。懸指斷疑之意。彼約一異雙存而難，此據一異俱非而通也。
破粗色。經問答多少，如
【現代漢語翻譯】 現代漢語譯本 『來去故』。
『偈云下』。標明真身和化身的不同。如來即是法身（Dharmakaya），本來不動，猶如虛空，所以不同於化身（Nirmanakaya）隨機而來去，這並非異而異。
『大云下』。解釋。這是從眾生的機心染凈來說，所以見到佛有來去，名為化身。來無所從來，去無所至，就是不動，名為法身。這樣看來，是眾生的機心見到佛有來去，佛實際上是不動的。從他們對於我們來說，又有什麼關係呢？這裡略舉水的比喻，眾生的心就明白了，月亮比喻法身之影，水比喻化身之體，清濁比喻染凈。水清澈時月亮顯現，並非月亮真的來了；水渾濁時月亮隱沒，也並非月亮真的離去了，只是水有清濁，不是說月亮有升沉。佛法中也是這樣，心清凈時見到佛，不是佛真的來了；心污垢時不見佛，也不是佛真的離去了，只是眾生有垢凈，不是說諸佛有隱顯。
『解極等者』。意思是說理解到了極點，心就寂滅了，心寂滅就能領會。如如之體本來周遍，所以沒有方位處所，這是說明即應的真諦。
『緣至下』。說明即真的應化。意思與《大云經》相同。
『隱顯斷疑意者』。諸佛本來沒有來去，眾生虛妄地見到來去，尚且沒有出現之佛，哪裡有受福之事呢？
第二十五，論文在這裡沒有特別敘述疑問，但義理上是包含的。
初標章
『據前下』。指出疑問產生的地方。這從三個地方來：『不可以化等者』，是第二十二品的內容；『濫于輪王故，法身無來去等者』，是第二十四品的內容，因為斥責為錯誤的理解。
『據遮下』。是第二十三品的內容。
『不失等者』。彌勒菩薩的偈頌說：『得勝忍不失』，一異相反難以理解，爲了儲存去而產生疑問。
『此約下』。預先指出斷除疑問的意圖。他們是從一異雙存的角度提出疑問，這裡是從一異俱非的角度來通達。
破除粗色。經中的問答有多少，如...
【English Translation】 English version 『The reason for coming and going.』
『Below the verse.』 It indicates the difference between the true body and the manifested body. The Tathagata is the Dharmakaya (法身), originally unmoving, like empty space. Therefore, it is different from the Nirmanakaya (化身), which comes and goes according to circumstances. This is not different, yet it is different.
『Below the Great Cloud.』 Explanation. This is based on the defilement and purity of sentient beings' minds, thus seeing the Buddha come and go, which is called the Nirmanakaya. Coming from nowhere and going to nowhere is immobility, which is called the Dharmakaya. Thus, it is sentient beings' minds that see the Buddha coming and going, but the Buddha is actually unmoving. What does it matter to us from their perspective? Here, the analogy of water is briefly mentioned, and sentient beings' minds will understand. The moon is an analogy for the shadow of the Dharmakaya, water is an analogy for the body of the Nirmanakaya, and clarity and turbidity are analogies for defilement and purity. When the water is clear, the moon appears, but it is not that the moon has actually come. When the water is turbid, the moon disappears, but it is not that the moon has actually left. It is only that the water has clarity and turbidity, not that the moon has risen or fallen. It is the same in the Dharma. When the mind is pure, one sees the Buddha, but it is not that the Buddha has actually come. When the mind is defiled, one does not see the Buddha, but it is not that the Buddha has actually left. It is only that sentient beings have defilement and purity, not that the Buddhas have hidden or appeared.
『Understanding to the extreme, etc.』 It means that when understanding reaches the extreme, the mind ceases. When the mind ceases, one can comprehend. The Suchness (如如) body is originally all-pervasive, so it has no location. This explains the truth of responding immediately.
『When conditions arrive, etc.』 It explains the response of the true. The meaning is the same as in the Great Cloud Sutra.
『The meaning of concealing and revealing to resolve doubts.』 The Buddhas originally have no coming and going. Sentient beings falsely see coming and going. Since there is not even a Buddha appearing, how can there be the matter of receiving blessings?
Twenty-fifth, the treatise does not specifically narrate doubts here, but the meaning is included.
Initial chapter heading
『According to the previous, etc.』 It points out where the doubts arise. This comes from three places: 『Cannot be transformed, etc.』, which is the content of the twenty-second chapter; 『Abuse of the Wheel-Turning King, therefore the Dharmakaya has no coming and going, etc.』, which is the content of the twenty-fourth chapter, because it is rebuked as a wrong understanding.
『According to the rejection, etc.』 It is the content of the twenty-third chapter.
『Not losing, etc.』 Maitreya's (彌勒) verse says: 『Gaining the victory of patience without losing』, the opposition of one and different is difficult to understand, and doubt arises in order to preserve going.
『This about, etc.』 It foreshadows the intention to resolve doubts. They raise doubts from the perspective of the coexistence of one and different, while this uses the perspective of neither one nor different to achieve understanding.
Breaking coarse color. How many questions and answers are there in the sutra, such as...
文可知。疏三。初、引天親約斷疑
偈云下。標也。
論云下。釋也。一真法界數量消滅，非一異故，諸佛證此亦非一異。而言處住者，以非此二義可住著故。
為示下。正顯住意。意以界喻真身，塵喻化身也。塵因界碎故非異，喻從真起應也。塵細界粗故非一，喻真實應假也。
無著下。二、破執法。別是一義，非斷疑也。名身即受等四蘊，色身即地等四大。
于中下。以細末破色身，以無所見破名身，無所見即不念也。此段說塵甚多，正是初方便。
大云下。三、示破相。明方便之相。以能破是細末，所破是粗色，能所合之故成科名。
此言下。揀異大小。大乘用觀假想分別起其慧數，破析彼色一一分析至於極微，二乘天眼所不能見，此則細末之極不可破析，名極略色。
非小乘等者。以彼宗迷唯識理，不達諸法即空，計此微塵以為實有故，說積諸微塵以成世界故。《俱舍論》云：「極微微金水，兔羊牛隙城，蚤虱麥指節，彼后增七倍」等。今此揀去，故云非實塵也。
破微塵。經意云：以何義故說微塵耶？釋意云：以無實體故。又徴意云：所以說微塵空，又說微塵者，何謂也。釋意云：佛所說者，非實微塵是空微塵也。
疏二。初、約斷疑釋
【現代漢語翻譯】 現代漢語譯本 文可知。疏三。初、引天親（Vasubandhu）約斷疑
『偈云』下。標也。
『論云』下。釋也。一真法界數量消滅，非一異故，諸佛證此亦非一異。而言處住者，以非此二義可住著故。
『為示』下。正顯住意。意以界喻真身，塵喻化身也。塵因界碎故非異，喻從真起應也。塵細界粗故非一，喻真實應假也。
『無著』（Asanga）下。二、破執法。別是一義，非斷疑也。名身即受等四蘊，色身即地等四大。
『于中』下。以細末破色身，以無所見破名身，無所見即不念也。此段說塵甚多，正是初方便。
『大云』下。三、示破相。明方便之相。以能破是細末，所破是粗色，能所合之故成科名。
『此言』下。揀異大小。大乘用觀假想分別起其慧數，破析彼色一一分析至於極微，二乘天眼所不能見，此則細末之極不可破析，名極略色。
『非小乘等者』。以彼宗迷唯識理，不達諸法即空，計此微塵以為實有故，說積諸微塵以成世界故。《俱舍論》云：『極微微金水，兔羊牛隙城，蚤虱麥指節，彼后增七倍』等。今此揀去，故云非實塵也。
破微塵。經意云：以何義故說微塵耶？釋意云：以無實體故。又徴意云：所以說微塵空，又說微塵者，何謂也。釋意云：佛所說者，非實微塵是空微塵也。
疏二。初、約斷疑釋
【English Translation】 English version The meaning can be understood from the text. Commentary 3. First, citing Vasubandhu to resolve doubts.
『The verse says』 below. This is the heading.
『The treatise says』 below. This is the explanation. The one true Dharma Realm is beyond numerical limitations, neither one nor different. The Buddhas who realize this are also neither one nor different. The reason for mentioning 『place』 and 『abiding』 is that these two concepts cannot be clung to.
『To show』 below. This directly reveals the intention of abiding. The intention is to use the realm as a metaphor for the true body (Dharmakaya), and dust as a metaphor for the manifested body (Nirmanakaya). Dust is not different because it is broken from the realm, which is a metaphor for the response arising from the true. Dust is fine and the realm is coarse, so they are not one, which is a metaphor for the true being provisionally manifested.
『Asanga』 below. Second, refuting attachment to the Dharma. This is a separate meaning, not for resolving doubts. The name-body (nama-kaya) is the four aggregates of feeling, perception, volition, and consciousness; the form-body (rupa-kaya) is the four great elements of earth, water, fire, and wind.
『Within this』 below. Using fine particles to break down the form-body, and using 『nothing to be seen』 to break down the name-body. 『Nothing to be seen』 means non-thought. This section talks a lot about dust, which is precisely the initial expedient means.
『Great Cloud』 below. Third, showing the breaking of appearances. Clarifying the aspect of expedient means. Because what can break is fine particles, and what is broken is coarse form, the combination of the two forms the subject heading.
『This saying』 below. Distinguishing the difference between Mahayana and Hinayana. Mahayana uses contemplation, conceptualization, and discrimination to generate wisdom, breaking down that form, analyzing each one to the ultimate minute particle. What the two vehicles' heavenly eyes cannot see, this extreme fineness cannot be broken down, and is called the extremely subtle form.
『Not those of the Small Vehicle, etc.』 Because those schools are deluded about the principle of Consciousness-Only (Vijnanavada), not understanding that all dharmas are empty, they consider these minute particles to be truly existent, and say that accumulating these minute particles forms the world. The Abhidharmakosha says: 『Extremely minute gold, water, rabbit, sheep, cow, crevice in a city, flea, louse, barley, finger joint, each increasing sevenfold after the previous one,』 etc. Now this is rejected, so it is said that it is not a real dust.
Breaking down minute particles. The sutra's intention asks: For what reason are minute particles spoken of? The commentary's intention answers: Because they have no substance. The question further asks: Since minute particles are said to be empty, why are they also spoken of? The commentary's intention answers: What the Buddha spoke of are not real minute particles, but empty minute particles.
Commentary 2. First, explaining based on resolving doubts.
塵碎下。喻說。塵是碎世界為末也，故界粗而塵細是非一也。
塵眾聚者。世界是眾塵成故，塵界非異也。
如是下。法合。謂應現十方故非一，同依一體故非異。又依法起化故非一，離法無化故非異。
又若下。二、約破法釋
亦是約喻法說者。若化是實，亦不用佛說，只為是虛餘人不知，故佛說矣。
無著下。引證同此。
破世界。經意云：非唯所起微塵是空微塵，抑亦能起世界亦是空世界。
本論等者，如次文所說，眾生世界者有情世間也。以心法無質不可分析故，但以不念方便破之，念之則有不念則無。故《起信》云：「心生則法生，心滅則法滅」等也。
破和合。經徴意云：以何義故說世界耶？釋意云：世界若實則是一合。佛說一合者，非實有之一合，是空無之一合。疏文中引天親解。
論云下。標也。
大云下。釋冥合也。冥然合為一也。一即和合故云一合矣。
三千破一者。既言三千則非一義，此乃通明五蘊無一合義。
無著下。二、引無著解。並說等者，情器雙明也。
故有下。且標二摶取。
大云下。顯明情器俱名世界。謂塵眾則器世界，眾生則有情世界。
摶取為一等者。謂情器不分為一
【現代漢語翻譯】 現代漢語譯本 塵碎下。比喻說明。塵是碎裂的世界的末端，所以世界是粗大的，而塵是細微的，它們不是同一的。 塵眾聚者。世界是由眾多塵埃組成的，所以塵埃和世界並非不同。 如是下。與法相合。意思是應現在十方，所以不是單一的；共同依存於一體，所以不是不同的。又因為依法而生化，所以不是單一的；離開法就沒有化，所以不是不同的。 又若下。二、從破法的角度解釋 亦是約喻法說者。如果化是真實的，也就不需要佛來說明了，正因為它是虛幻的，其他人不知道，所以佛才說了。 無著下。引用來證明這一點。 破世界。經文的意思是：不僅所產生的微塵是空的，而且能產生世界的也是空的世界。 本論等者，如接下來文中所說，眾生世界指的是有情世間。因為心法沒有實體，不可分析，所以只能用不念的方便法門來破除它，念則有，不念則無。所以《起信論》說：『心生則法生，心滅則法滅』等等。 破和合。經文提問的意思是：因為什麼緣故說世界呢？解釋的意思是：世界如果是真實的，那就是一個整體。佛說的一個整體，不是真實存在的一個整體，而是空無的一個整體。疏文中引用了天親（Vasubandhu）的解釋。 論云下。標明。 大云下。解釋冥合。冥然合為一體。一即是和合，所以說一合。 三千破一者。既然說是三千，就不是單一的意義，這乃是通明五蘊沒有一個整體的意義。 無著下。二、引用無著（Asanga）的解釋。並說等者，情器雙明也。 故有下。先標明情器二者。 大云下。顯明情器都叫做世界。塵眾是器世界，眾生是有情世界。 摶取為一等者。意思是情器不分為一。
【English Translation】 English version 『Dust fragments below.』 An analogy explaining that dust is the end of a fragmented world. Therefore, the world is coarse, and dust is fine; they are not the same. 『Dust masses gather.』 The world is formed from numerous dust particles; thus, dust and the world are not different. 『As such below.』 Conforms with the Dharma. It means appearing in the ten directions, so it is not singular; relying on one entity together, so it is not different. Also, because transformation arises from the Dharma, it is not singular; without the Dharma, there is no transformation, so it is not different. 『Also, if below.』 Two, explained from the perspective of breaking the Dharma. 『Also, speaking in terms of metaphorical Dharma.』 If transformation were real, there would be no need for the Buddha to explain it. It is precisely because it is illusory, and others do not know, that the Buddha speaks of it. 『Asanga below.』 Quoting to prove this point. 『Breaking the world.』 The meaning of the sutra is: not only are the produced dust particles empty, but also the world that can produce the dust particles is an empty world. 『The Treatise etc.』 As mentioned in the following text, the sentient beings' world refers to the world of sentient beings. Because the mind-dharma has no substance and cannot be analyzed, it can only be broken through the expedient means of non-thought; thought exists, non-thought does not. Therefore, the 『Awakening of Faith』 says: 『When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases,』 etc. 『Breaking the aggregation.』 The meaning of the sutra's question is: For what reason is the world spoken of? The meaning of the explanation is: If the world were real, it would be a single whole. The single whole spoken of by the Buddha is not a real single whole, but an empty single whole. The commentary quotes Vasubandhu's explanation. 『The Treatise says below.』 Marking. 『Great Cloud below.』 Explaining the hidden aggregation. Mysteriously combined into one. One is aggregation, so it is called a single aggregation. 『Three thousand break one.』 Since it is said to be three thousand, it is not a singular meaning; this is to clarify that the five aggregates have no single aggregate meaning. 『Asanga below.』 Two, quoting Asanga's explanation. 『And saying etc.』, both sentient and insentient are clearly stated. 『Therefore, there is below.』 First marking the two, sentient and insentient. 『Great Cloud below.』 Clearly stating that both sentient and insentient are called the world. The multitude of dust is the insentient world, and sentient beings are the sentient world. 『Taking and grasping as one etc.』 Meaning that sentient and insentient are not divided into one.
世界也。此一合有二摶取，於五蘊中分色心故，本以合二為一，今則開一成二。然和合摶取蓋是一義，但秦魏譯異耳。一摶取者是名身，眾生世界義不可分，但有一義故。差別摶取者，是器世界聚多微塵成一世界故。故無著論云：「眾生世界有者，此為一摶取，微塵有者，此為差別摶取，二界無實等者故。」《心經》云：「是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法」等。
經是名一合相者。約俗諦說有，明在次文。
妄執有。經意云：此一合相無體可說，但為凡夫妄生貪著。
以彼下。釋經中不可說也。五蘊和合無實體故，斯則界歸於塵則無界可取，塵歸唯識則無塵可取，四蘊離念則無心可取也。眾生取著皆由虛妄分別故。《起信》云：「一切境界唯依妄念而有差別。」此明經中但凡夫已下文。
若有下。反顯也。以世界體若是實有，不名虛妄分別，合是正見。世諦說者，即前是名也。同論云：「以彼聚集，第一義不可說」，即前即非也。同前無物可取。
小兒等者。世諦雖說但是假有，凡夫不敏執之為實，猶彼小兒如言執物，見五蘊者不了法空，是法執也。取和合者不達眾法，即我執也。二執不亡故名貪著其事也。迷於事法所知障也。煩惱可知。是依二執起于
【現代漢語翻譯】 現代漢語譯本： 世界也。（世界）。這一『合』包含兩種『摶取』（集合），因為在五蘊（色、受、想、行、識）中區分了色（物質）和心（精神），原本將二者合二為一，現在則將一分為二。然而，『和合』（結合）和『摶取』（集合）實際上是一個意思，只是秦和魏的翻譯不同而已。一個『摶取』指的是名身（個體生命），眾生（有情）世界在意義上不可分割，因為只有一個意義。差別『摶取』指的是器世界（外在環境），由眾多微塵聚集形成一個世界。所以，無著（Asanga）的《攝大乘論》（Mahāyānasaṃgraha）說：『眾生世界存在，這是指一個『摶取』；微塵存在，這是指差別『摶取』，這兩個世界的真實性並不相同。』《心經》（Heart Sutra）說：『是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法』等等。
經文說『是名一合相』，這是從俗諦（世俗諦）的角度來說有，在接下來的經文中會闡明。
妄執有。經文的意思是：這個『一合相』沒有實體可以描述，只是凡夫（普通人）虛妄地產生貪戀執著。
『以彼下』，解釋經文中不可說的含義。五蘊和合沒有實體，這樣，如果世界歸於微塵，就沒有世界可以執取；如果微塵歸於唯識（唯識論），就沒有微塵可以執取；如果四蘊（受、想、行、識）脫離念頭，就沒有心可以執取。眾生的執取都是由於虛妄分別。《起信論》（Awakening of Faith）說：『一切境界唯依妄念而有差別。』這說明經文中『但凡夫』以下的內容。
『若有下』，反過來顯示。如果世界本體是真實存在的，就不叫虛妄分別，結合就是正見。世諦（世俗諦）的說法，就是前面所說的『是名』。與《攝大乘論》相同的論點說：『因為它們聚集在一起，從第一義諦（勝義諦）來說是不可說的』，也就是前面所說的『即非』。和前面一樣，沒有什麼東西可以執取。
『小兒等者』，世俗諦雖然說是存在，但只是假有，凡夫不明白，執著認為是真實的，就像小孩子按照說的話執著物體一樣。見到五蘊的人不瞭解法空（諸法皆空），這就是法執（對法的執著）。執取和合的人不通達眾法，這就是我執（對自我的執著）。兩種執著不消除，所以叫做貪著其事。迷惑於事法，就是所知障（對真理的認知障礙）。煩惱是可以理解的。這是依據兩種執著而產生的。
【English Translation】 English version: The world. This 'one aggregate' contains two 'collections', because it distinguishes between rūpa (form/matter) and citta (mind) within the five skandhas (form, feeling, perception, mental formations, consciousness). Originally, it combined the two into one, but now it divides one into two. However, 'samāgama' (combination) and 'pinda' (collection) are actually the same meaning, only differing in the translations of Qin and Wei. One 'collection' refers to the nāma-rūpa (name and form/mind and body), and the sentient beings' world is inseparable in meaning, because there is only one meaning. The differentiated 'collection' refers to the bhājana-loka (receptacle world/environment), which is formed by the aggregation of numerous dust particles into one world. Therefore, Asanga's Mahāyānasaṃgraha says: 'The sentient beings' world exists, this refers to one 'collection'; dust particles exist, this refers to the differentiated 'collection', the reality of these two worlds is not the same.' The Heart Sutra says: 'Therefore, in emptiness there is no form, no feeling, no perception, no mental formations, no consciousness, no eye, ear, nose, tongue, body, mind, no form, sound, smell, taste, touch, dharma,' etc.
The sutra says 'this is called one aggregate', this is speaking from the perspective of saṃvṛti-satya (conventional truth), which will be clarified in the following text.
Deluded attachment exists. The meaning of the sutra is: this 'one aggregate' has no substance that can be described, but ordinary people (pṛthagjana) falsely generate greed and attachment.
'With that below', explains the meaning of what cannot be said in the sutra. The five skandhas combine without substance, so if the world returns to dust particles, there is no world to grasp; if dust particles return to vijñapti-mātratā (mere-consciousness), there are no dust particles to grasp; if the four skandhas (feeling, perception, mental formations, consciousness) are separated from thought, there is no mind to grasp. Sentient beings' grasping is all due to false discrimination. The Awakening of Faith says: 'All realms exist only based on false thoughts and have differences.' This explains the content of the sutra from 'but ordinary people' onwards.
'If there is below', shows the opposite. If the essence of the world were truly existent, it would not be called false discrimination, and combination would be right view. The statement of saṃvṛti-satya (conventional truth) is what was said earlier, 'this is called'. The same argument in the Mahāyānasaṃgraha says: 'Because they are gathered together, it is unspeakable from the perspective of paramārtha-satya (ultimate truth)', which is what was said earlier, 'not that'. As before, there is nothing to grasp.
'Like children, etc.', although conventional truth says it exists, it is only a provisional existence. Ordinary people do not understand and cling to it as real, just like children cling to objects according to what is said. Those who see the five skandhas do not understand dharma-śūnyatā (emptiness of phenomena), this is dharma-graha (attachment to phenomena). Those who grasp combination do not understand all dharmas, this is ātma-graha (attachment to self). Because the two attachments are not eliminated, it is called greed and attachment to the matter. Being deluded by phenomena is jñeyāvaraṇa (cognitive obscuration). Kleshas (afflictions) are understandable. This arises based on the two attachments.
二障也。
破我法者。前破我法所緣之境，令知不實，今破能緣我法見心，見心乃是所起分別，今即破之，令亡分別入聖道也。故偈云：「非無二得道，遠離於我法。」
斥錯解。經文問答並可知矣。但不解，必不錯解也。
遣言執。經徴意云：以何義故說為不解？釋意云：佛說我人等見，非實我人等見，是假名我人等見，眾生不解謂之為實。所以前科判云錯矣。
虛妄等者。見有我故名為我見，體實無故乃云虛妄，虛妄無實元是不見，如繩處見蛇豈是實見？
如所下。兩意：一、以真如為所，如彼真如不分別故。二、以我法為所，我法本無如所知故。
云何下。徴。
如外道下。釋。
人無我等者。一法界中無我無無我，今對有我說于無我，權說假言故云安置。
法無我等者。以見是心心所法執有此見，名為法執。心法不實故言安置。此文破法我者，是連帶引之，非謂正意也。
相應等者。入地證如也。
不分別者，離分別障也。
即此等者，若存我法即分別無窮，但了二空則自無分別，即此二空觀，為入理之方便也。
除分別。經意云：發菩提心者，於一切法應如是知見信解，不生法相。
疏二。初、明無分別所依二
【現代漢語翻譯】 現代漢語譯本：二障（兩種障礙，通常指煩惱障和所知障）。
破除我法：前面破除我法所緣的境界，使人知道它不是真實的；現在破除能緣我法的見心，見心乃是所產生的分別，現在就破除它，使人消除分別而進入聖道。所以偈語說：『並非沒有二（我與法）就能得道，而是要遠離於我法。』
斥責錯誤的理解。經文的問答本來就可以理解了。但是不理解，必定是錯誤的理解。
遣除語言的執著。經文提問的含義是：以什麼意義說為不理解？解釋的含義是：佛所說的我人等見，不是真實的我人等見，是假名我人等見，眾生不理解，認為它是真實的。所以前面科判說錯了。
虛妄等：因為見到有我，所以名為我見，它的本體實際上沒有，所以說是虛妄。虛妄沒有實體，原本就是不見，如同在繩子上見到蛇，哪裡是真實的見？
如所下：有兩種意思：一、以真如為所緣，如同那真如不分別的緣故。二、以我法為所緣，我法本來就沒有，如同所知那樣。
云何下：提問。
如外道下：解釋。
人無我等：在一法界中，沒有我也沒有無我，現在針對有我說無我，權且說是假言，所以說是安置。
法無我等：因為見到是心和心所法，執著于有這種見，名為法執。心法不是真實的，所以說是安置。這段文字破除法我，是連帶引用的，不是說的主要意思。
相應等：進入初地，證得真如。
不分別：遠離分別的障礙。
即此等：如果存在我法，那麼分別就會無窮無盡；只要瞭解二空（人空和法空），自然就沒有分別。即此二空觀，是進入真理的方便。
除去分別。經文的意思是：發菩提心的人，對於一切法，應該這樣知見信解，不生起法相。
疏二：首先，說明沒有分別所依據的二（二空）。
【English Translation】 English version: Two Obstructions (two kinds of hindrances, usually referring to Klesha-avarana (afflictive obstructions) and Jneya-avarana (cognitive obstructions)).
Breaking the 'I' and Dharma: Previously, breaking the realm of what the 'I' and Dharma grasp, making people know it is not real; now breaking the seeing-mind that grasps the 'I' and Dharma, the seeing-mind is the discrimination that arises, now breaking it, making people eliminate discrimination and enter the holy path. Therefore, the verse says: 'It is not that one attains the path without the two (I and Dharma), but by staying away from the 'I' and Dharma.'
Rebuking wrong understanding. The question and answer in the sutra can be understood. But if one does not understand, it must be a wrong understanding.
Dispelling attachment to language. The meaning of the sutra's question is: In what sense is it said to be not understanding? The meaning of the explanation is: The 'I', person, etc. views spoken by the Buddha are not real 'I', person, etc. views, but are nominally 'I', person, etc. views. Sentient beings do not understand and think they are real. Therefore, the previous judgment was wrong.
Falsehood, etc.: Because one sees that there is an 'I', it is called 'I'-view, but its essence is actually non-existent, so it is said to be false. Falsehood has no substance, and originally it is not seen. Just like seeing a snake on a rope, how could it be a real sight?
As what is below: There are two meanings: First, taking Suchness (真如, Zhenru) as the object, just like that Suchness does not discriminate. Second, taking the 'I' and Dharma as the object, the 'I' and Dharma originally do not exist, just like what is known.
What is below: Question.
Like the external path below: Explanation.
No 'I' of person, etc.: In the one Dharma Realm, there is neither 'I' nor non-'I'. Now, in response to the existence of 'I', I speak of non-'I', temporarily speaking of false words, so it is said to be established.
No 'I' of Dharma, etc.: Because one sees that it is the mind and mental dharmas, clinging to having this view is called Dharma-attachment. The mind-dharma is not real, so it is said to be established. This passage breaking the Dharma-'I' is a related reference, not the main meaning.
Corresponding, etc.: Entering the first ground (初地, Chudi), realizing Suchness.
Non-discrimination: Away from the obstruction of discrimination.
This, etc.: If the 'I' and Dharma exist, then discrimination will be endless; as long as one understands the two emptinesses (人空, Renkong, emptiness of person and 法空, Fakong, emptiness of dharma), there will naturally be no discrimination. This two emptinesses contemplation is a convenient means to enter the truth.
Removing discrimination. The meaning of the sutra is: Those who generate Bodhicitta (菩提心, Pútíxīn), should know, see, believe, and understand all dharmas in this way, and not generate the appearance of dharmas.
Commentary 2: First, explaining the two (two emptinesses) on which non-discrimination relies.
初、總徴三法。
無著下，節節以疏徴起，以經答之。
何人等者。即經中發菩提心者。
於何法者。即經中一切法。
何方便者。即經中應如是知見信解。
此顯下。二、別釋第三二
初、總標
此顯下。增上心即定也，增上智即慧也。當是增勝上法，故云增上。
知見勝解者，定慧之後位。
于中下。二、別釋二
初、總彰三義
于中者。于彼三事之中也。
若智等者。明此三種體即是智，但依止方便不同，故立三名也。奢摩他此云止，止即是定，智依此定並息萬緣，唯心獨存故云知也。
毗缽等者。毗缽舍那此云觀，觀即是慧，依此慧故觀察一切，委細推求歷歷分明故名為見。此二者知見也。三摩提此云等持，但以定慧等處名三摩提，依此義故名為勝解。
言依止者。名依義立也。
以三摩下。二、轉釋后義
自在者。定慧無閡故。
內緣等者。既未證真但緣影像，以真如法離心緣故。今既變影緣如但名勝解，從此能引根本正智，無分別中為近方便。
故云何下。二、正顯無分別理。即論釋經中不生法相，初句徴起，次句正顯。
大云下。約位釋論。
前方便等者。即知
【現代漢語翻譯】 現代漢語譯本 初、總徴三法。 無著（Asanga，人名）下，節節以疏徴起，以經答之。 何人等者。即經中發菩提心者（Bodhicitta，覺悟之心）。 於何法者。即經中一切法。 何方便者。即經中應如是知見信解。 此顯下。二、別釋第三二 初、總標 此顯下。增上心即定也，增上智即慧也。當是增勝上法，故云增上。 知見勝解者，定慧之後位。 于中下。二、別釋二 初、總彰三義 于中者。于彼三事之中也。 若智等者。明此三種體即是智，但依止方便不同，故立三名也。奢摩他（Śamatha）此云止，止即是定，智依此定並息萬緣，唯心獨存故云知也。 毗缽等者。毗缽舍那（Vipassanā）此云觀，觀即是慧，依此慧故觀察一切，委細推求歷歷分明故名為見。此二者知見也。三摩提（Samādhi）此云等持，但以定慧等處名三摩提，依此義故名為勝解。 言依止者。名依義立也。 以三摩下。二、轉釋后義 自在者。定慧無閡故。 內緣等者。既未證真但緣影像，以真如法離心緣故。今既變影緣如但名勝解，從此能引根本正智，無分別中為近方便。 故云何下。二、正顯無分別理。即論釋經中不生法相，初句徴起，次句正顯。 大云下。約位釋論。 前方便等者。即知
【English Translation】 English version First, a general inquiry into the three dharmas. Following Asanga (person's name), each section begins with an inquiry based on the commentary and is answered by the sutra. Who are 'those people'? They are those who generate Bodhicitta (the mind of enlightenment) in the sutra. What is 'that dharma'? It is all dharmas in the sutra. What is 'that means'? It is that one should know, see, believe, and understand in this way in the sutra. The following reveals. Second, a separate explanation of the third two. First, a general statement. The following reveals. 'Increased mind' is concentration (samadhi), and 'increased wisdom' is prajna (wisdom). It should be the superior dharma of increase, hence the term 'increased'. 'Knowing, seeing, and superior understanding' are the subsequent stages of concentration and wisdom. In the middle of the following. Second, a separate explanation of the two. First, a general explanation of the three meanings. 'In the middle' refers to within those three matters. If it is wisdom, etc., it clarifies that the essence of these three types is wisdom, but because the means of reliance are different, three names are established. Śamatha (calm abiding) is called 'stopping,' and stopping is concentration. Wisdom relies on this concentration and ceases all conditions, with only the mind existing alone, hence it is called 'knowing'. If it is Vipassanā, Vipassanā (insight) is called 'seeing,' and seeing is wisdom. Relying on this wisdom, one observes everything, examining and seeking in detail, clearly and distinctly, hence it is called 'seeing.' These two are knowing and seeing. Samādhi (concentration) is called 'equanimity,' but Samādhi is named where concentration and wisdom are equal. Based on this meaning, it is called 'superior understanding'. 'Reliance' means that the name is established based on the meaning. Using Samādhi below. Second, a transformed explanation of the later meaning. 'Unrestrained' means that concentration and wisdom are unobstructed. 'Internal conditions,' etc., means that since one has not yet realized the truth, one only relies on images, because the Dharma of Suchness (Tathata) is separate from mental conditions. Now that one has transformed the image and relies on Suchness, it is only called 'superior understanding.' From this, one can induce fundamental correct wisdom, which is a near means in non-discrimination. Therefore, what is below. Second, a correct explanation of the principle of non-discrimination. That is, the commentary explains the sutra's non-arising of dharma characteristics. The first sentence raises the inquiry, and the second sentence correctly reveals it. The Great Cloud below. Explaining the commentary in terms of stages. 'Prior means,' etc., means knowing.
見勝解，此當地前四加行位。
今不分別者，即不生法相，通在十地及佛地也。雖滿分不同，皆用根本無分別智，親證諦理也。如《唯識見道頌》云：「若時于所緣，智都無所得，爾時住唯識，離二取相故。」
顯本寂。經意云：所言法相非實有之法相，是本無之法相，不共者非法相也。勝義諦中不容他故，離性離相非和合故。
相應者。是名法相也。性起為相不離性故，如前金中無器不離金也。
第二十六，論文於此不言斷別疑，故云外二疏皆攝入前段合疏，詳文合有是故開之。
因聞下。指疑起處。此從二十五中來。
意云下。立理。
即化身下。指無化體。
若爾下。結成疑也。意云：能說之佛既虛，所說之教豈實？持說不實之教，寧有福耶？
功德。經文校量可解。阿僧祇此云無數，發菩薩心者揀餘人。
偈云下。標。
論云下。釋。先牒疑縱之。
而彼下。據理奪之。
無量下。揀有量等。斯則三重顯于持說之勝。
不染。經徴意云：云何演說便獲如是功德？釋文可見。前云發菩薩心者，意在於此，若非菩薩焉能如是。
無著下。初、引解二
初、申經意
既說法之心，如彼真如無有分別，不
【現代漢語翻譯】 現代漢語譯本 『見勝解』，指的是此地之前四個加行位（指修行過程中，在正式進入見道位之前，所經歷的四個階段）。
『今不分別者』，即不生法相（不執著于現象），這普遍存在於十地（菩薩修行的十個階段）以及佛地（佛的境界）。雖然圓滿程度不同，但都運用根本無分別智（超越分別的智慧），親自證悟真諦。 如《唯識見道頌》所說：『若時于所緣，智都無所得，爾時住唯識，離二取相故。』（當修行者對於所觀照的對象，智慧上沒有任何執取時，那時就安住在唯識的境界中，遠離了能取和所取的對立。）
顯現本來的寂靜。經文的意思是：所說的法相併非真實存在的法相，而是本來就沒有的法相，不普遍存在的就不是法相。在勝義諦（最高的真理）中，不容許其他，因為它是離性離相，不是和合而成的。
『相應者』，這才能稱之為法相。性起為相，不離本性，就像前面所說的金子做成器皿，器皿不離金子一樣。
第二十六，論文在此沒有提到斷除其他疑惑，所以說外面的兩種疏鈔都歸入前面的段落合併解釋，詳細考察經文，合併解釋是有道理的，所以分開解釋。
『因聞下』，指明產生疑惑的地方。這是從第二十五個問題中引申出來的。
『意云下』，確立理由。
『即化身下』，指的是沒有化身。
『若爾下』，總結並形成疑問。意思是說：能說法的佛既然是虛幻的，那麼所說的教法難道是真實的嗎？如果信奉和宣說不真實的教法，難道會有福報嗎？
『功德』。經文中的校量可以理解。『阿僧祇』，這裡翻譯為『無數』，『發菩薩心者』，是爲了區別于其他人。
『偈云下』，標明。
『論云下』，解釋。首先引述疑問並順著它展開。
『而彼下』，根據道理駁斥它。
『無量下』，是爲了區別于有限量等等。這三重含義都顯示了受持和宣說佛法的殊勝。
『不染』。經文提問的意思是：為什麼演說佛法就能獲得如此大的功德？解釋的文字可以參考。前面說『發菩薩心者』，意義就在於此，如果不是菩薩，怎麼能做到這樣呢？
『無著下』，首先是引證，然後是解釋。
首先，闡明經文的含義。
既然說法之心，如同真如一樣沒有分別，不
【English Translation】 English version 『Seeing with Understanding』 refers to the four preparatory stages before this location (referring to the four stages experienced in practice before formally entering the Path of Seeing).
『Now, without differentiation』 means not giving rise to the characteristics of phenomena (not being attached to phenomena), which is universally present in the Ten Grounds (the ten stages of a Bodhisattva's practice) and the Buddha Ground (the state of Buddhahood). Although the degree of perfection differs, all use the Fundamental Non-discriminating Wisdom (wisdom beyond differentiation) to personally realize the true principle. As the 『Verse on Seeing the Path in Consciousness-Only』 says: 『When, with regard to what is perceived, wisdom gains nothing, at that time, abide in Consciousness-Only, being apart from the aspects of the two graspers.』 (When a practitioner has no attachment in wisdom to the object of contemplation, then they abide in the realm of Consciousness-Only, away from the duality of the grasper and the grasped.)
Manifesting original stillness. The meaning of the sutra is: the so-called characteristics of phenomena are not truly existing characteristics of phenomena, but rather characteristics of phenomena that are originally non-existent; what is not universally present is not a characteristic of phenomena. In the ultimate truth (the highest truth), nothing else is allowed, because it is apart from nature and apart from characteristics, not a composite.
『Corresponding』 is what can be called a characteristic of phenomena. The arising of nature as a characteristic does not depart from the original nature, just as the utensils made of gold do not depart from the gold itself.
Twenty-sixth, the treatise does not mention resolving other doubts here, so it is said that the two external commentaries are included in the previous paragraph for a combined explanation. After detailed examination of the text, a combined explanation is reasonable, so it is explained separately.
『Because of hearing below』 indicates the place where doubts arise. This is derived from the twenty-fifth question.
『Meaning below』 establishes the reason.
『That is, the transformation body below』 refers to the absence of a transformation body.
『If so, below』 concludes and forms a question. The meaning is: if the Buddha who speaks is illusory, then are the teachings spoken real? If one upholds and speaks unreal teachings, will there be merit?
『Merit』. The comparisons in the sutra can be understood. 『Asamkhya』, here translated as 『countless』, 『those who have aroused the Bodhi mind』 is to distinguish them from others.
『Verse below』 marks.
『Treatise below』 explains. First, it cites the doubt and expands on it.
『But they below』 refutes it based on reason.
『Immeasurable below』 is to distinguish it from limited quantities, etc. These three aspects all show the excellence of upholding and speaking the Dharma.
『Not defiled』. The meaning of the sutra's question is: why can one obtain such great merit by expounding the Dharma? The explanation can be referred to. The previous statement 『those who have aroused the Bodhi mind』 is significant here; if one is not a Bodhisattva, how can one do this?
『Asanga below』 first cites and then explains.
First, it clarifies the meaning of the sutra.
Since the mind of speaking the Dharma is like Suchness, without differentiation, not
取能所說相，所獲功德利益至矣，故決定說也。
無所染者。即無分別不取不動也。此則正是斷疑之意。謂佛所有說皆如真實，傳授之人要皆如是，既如其法福乃無邊，何疑持說無福德耶？又如偈云：「諸佛說法時，不言是化身，以不如是說，是故彼說正。」意云：若言是化則人無敬心，所說之法寧肯信受？由不說故人皆宗奉，所說之教咸悉受持，無漏之福自然無量等。
云何下。二、銷經文。
不可等者。此明離於說相，非全不說。前云無法可說。《凈名》無說無示，是名說法，故魏經云如不演說。
若異下。反明。以取相故，有分別故，不如如故。既不如如，即成顛倒。
又說時下。約事明無染。前約不稱理，今約不稱事。夫說法者本為利生，今為名利豈非染說。
大云下。二、引大云解。生滅心行即有所得分別取相，今既不以，即與如合，故曰如如。上如即似義，下如即真如，似於真如故曰如如。
心境如者。即兩皆真如，無似義也。
則無染者。謂擬心即差便名為染。故論云：「動即有苦，果不離因。」此則微細念慮盡名為染，不必貪慾。
第二十七疏初標章
若諸下。指疑起處。此從二十六中來。以化身如來常說法故，前雖無文而有此意。
【現代漢語翻譯】 現代漢語譯本：
『取能所說相』，如果執著于能說者和所說法的表相，那麼所獲得的功德利益就非常有限了，所以才要明確地說明這一點。 『無所染者』，就是沒有分別心，不執取，不動搖。這正是爲了消除人們的疑慮。意思是說，佛所說的一切都是真實不虛的，傳授佛法的人也應該如此。如果能夠如法奉行，那麼福報自然是無邊的，又何必懷疑受持和宣說佛法沒有福德呢？就像偈語所說：『諸佛說法時，不說是化身，因為如果不這樣說，所說的法才能被信奉。』意思是說：如果說是化身，人們就不會有敬畏之心，所說的法又怎麼會有人相信接受呢？因為不說（是化身），人們才會宗仰奉行，所說的教義才能被接受和奉持，無漏的福報自然是無量的。 『云何下』，下面是第二部分，解釋經文。 『不可等者』，這說明是遠離於『說相』，並非完全不說。前面說『無法可說』，《維摩詰經》（Vimalakirti Sutra）中說『無說無示，是名說法』，所以魏譯本的經文說『如不演說』。 『若異下』，反過來闡明。因為執取表相的緣故，有分別心的緣故，不如實相應的緣故。既然不如實相應，就成了顛倒。 『又說時下』，從事情上說明沒有染著。前面是從不符合道理上來說，現在是從不符合事情上來說。說法的人本來是爲了利益眾生，現在爲了名利，豈不是染著于說法？ 『大云下』，第二部分，引用《大云經》（Mahamegha Sutra）的解釋。生滅心和行為就是有所得、分別、取相，現在既然不這樣，就與『如』相應，所以說是『如如』。上面的『如』是相似的意思，下面的『如』是真如（Tathata），相似於真如，所以說是『如如』。 『心境如者』，就是心和境都如同真如，沒有相似的意思。 『則無染者』，意思是說，只要稍微動念，就叫做染著。所以論中說：『動即有苦，果不離因。』這就是說，即使是細微的念頭，都叫做染著，不一定是貪慾。 第二十七品的疏文，首先標明本品的綱要。 『若諸下』，指出產生疑問的地方。這是從第二十六品來的。因為化身如來經常說法，所以前面雖然沒有明文，但有這個意思。
【English Translation】 English version:
'Grasping the characteristics of the speaker and what is spoken': If one clings to the appearances of the speaker and the Dharma being spoken, the merits and benefits gained will be very limited. Therefore, it is necessary to clearly explain this point. 'Without any defilement': This means having no discriminating mind, not clinging, and not being shaken. This is precisely to eliminate people's doubts. It means that everything the Buddha says is true and not false, and those who transmit the Dharma should also be like this. If one can practice according to the Dharma, then the blessings will naturally be boundless. Why doubt that receiving and proclaiming the Dharma has no merit? It's like the verse that says: 'When the Buddhas preach the Dharma, they do not say they are a manifestation body, because if they did not say it this way, the Dharma would not be believed.' It means that if it is said to be a manifestation body, people will not have reverence, and how can the Dharma that is spoken be believed and accepted? Because it is not said (to be a manifestation body), people will revere and practice it, and the teachings that are spoken can be accepted and upheld, and the unconditioned blessings will naturally be immeasurable. 'How below': The following is the second part, explaining the sutra text. 'Cannot be equated': This explains that it is to be apart from the 'characteristic of speaking', not that there is no speaking at all. Earlier it was said 'there is no Dharma that can be spoken'. The Vimalakirti Sutra says 'no speaking, no showing, this is called preaching the Dharma', so the Wei translation of the sutra says 'as if not expounding'. 'If different below': Explaining from the opposite perspective. Because of clinging to appearances, because of having a discriminating mind, because of not being in accordance with suchness (Tathata). Since it is not in accordance with suchness, it becomes inverted. 'Also, when speaking below': Explaining the absence of defilement from the perspective of events. The previous was from the perspective of not conforming to reason, now it is from the perspective of not conforming to events. The person who preaches the Dharma is originally for the benefit of sentient beings, but now for fame and profit, isn't this defilement in preaching? 'Mahamegha below': The second part, quoting the explanation of the Mahamegha Sutra. The mind of arising and ceasing and actions are what is gained, discrimination, and grasping of characteristics. Now that it is not like this, it is in accordance with 'suchness', so it is said to be 'suchness suchness'. The 'suchness' above is the meaning of similarity, the 'suchness' below is true suchness (Tathata), similar to true suchness, so it is said to be 'suchness suchness'. 'Mind and environment are suchness': This means that both mind and environment are like true suchness, without the meaning of similarity. 'Then there is no defilement': It means that as soon as there is a slight thought, it is called defilement. Therefore, the treatise says: 'Movement is suffering, the result is inseparable from the cause.' This means that even subtle thoughts are called defilement, not necessarily greed. The commentary on the twenty-seventh chapter first marks the outline of this chapter. 'If all below': Pointing out the place where doubts arise. This comes from the twenty-sixth chapter. Because the manifestation body of the Tathagata often preaches the Dharma, although there is no explicit text before, there is this meaning.
云何下。結成疑也。涅槃即是不動無為義，如前文云：「若人言如來若來去坐臥，即不解所說義。如來者，無所從來亦無所去，故名如來。」斯則佛入涅槃也。意云：涅槃寂靜、說法喧動，動寂相反，云何兩存？經徴意云：以何義故，佛常說而不閡涅槃，如論所敘？釋意云：常佛有妙智，觀諸法空如夢幻等，雖現說法似有為相，而常住涅槃無作之理，復何疑哉？若於論外不作斷疑釋者，此文但責說法不染。徴意云：以何義故，說法之時不取于相，得合真如不動不染耶？釋意云：但觀諸有為相，猶如夢幻等，自然于說不取不著契合真如，無有動搖分別等也。
疏文二。初、開章指文
魏本等者。以彼此二經皆說譬喻，就中彼廣此略。今則標廣以釋于中下。
二、隨章辨釋三
初、約兩論釋魏本中九喻。二、初文者。
偈云下。標。
論云下。釋。初釋前二句，真化不一故非有為，真化不異故不離有為。
言諸佛者。揀小乘涅槃一向寂滅，如來涅槃悲智兼運，名無住處。
何故下。躡前徴起，釋后二句，徴意可知。
由妙智等者。妙智揀二乘粗智，正觀揀凡夫倒見，既以妙智正觀有為諸法，如夢幻等，故涉有而不住有，觀空而不住空，用而常寂、寂而常
【現代漢語翻譯】 現代漢語譯本
『云何下』（為什麼在下面）總結併產生疑問。涅槃是不動無為的意思，如前文所說：『如果有人說如來有來去坐臥，就是不理解所說之義。如來，無所從來，亦無所去，所以名為如來。』這就是佛入涅槃的狀態。意思是說：涅槃是寂靜的，而說法是喧鬧的，動與靜相反，怎麼能同時存在呢？經文提問：根據什麼道理，佛經常說法而不妨礙涅槃，就像論中所敘述的那樣？解釋是說：常佛具有精妙的智慧，觀察諸法皆空，如同夢幻一般，雖然顯現說法，似乎是有為之相，但實際上常住在涅槃無為的道理之中，又有什麼可懷疑的呢？如果在論之外不作斷疑解釋，那麼這段文字只是責備說法沒有做到不被染著。提問：根據什麼道理，說法之時不執取于相，能夠契合真如不動不染的狀態呢？解釋是說：只要觀察諸有為相，猶如夢幻等，自然在說法時就不會執取和著相，從而契合真如，沒有動搖和分別等等。 疏文分為兩部分。第一部分，開啟章節並指出經文。 『魏本等者』（魏譯本等等），因為這兩個經本都說了譬喻，其中魏譯本廣，此譯本略。現在標出廣的魏譯本，來解釋于中的此譯本。 第二部分，隨著章節辨析解釋，分為三部分。 第一部分，用兩部論來解釋魏譯本中的九個譬喻。第二部分，第一段文字。 『偈云下』（偈頌說下面）是標示。 『論云下』（論典說下面）是解釋。首先解釋前兩句，真諦和俗諦不完全一樣，所以不是有為；真諦和俗諦不相異，所以不離有為。 『言諸佛者』（說到諸佛），是爲了區別于小乘涅槃一味寂滅，如來的涅槃是悲智兼運，名為無住處。 『何故下』（為什麼下面）是承接前面的提問，引出後面的解釋，提問的含義可以理解。 『由妙智等者』（由於精妙的智慧等等），精妙的智慧區別於二乘的粗淺智慧，正觀區別于凡夫的顛倒見解，既然用精妙的智慧和正觀來觀察有為諸法，如同夢幻等，所以涉足有為而不執著于有為，觀照空性而不執著于空性，運用而常寂靜，寂靜而常運用。
【English Translation】 English version
'Yun He Xia' (Why below) concludes and raises a question. Nirvana is the meaning of immobility and non-action, as the previous text says: 'If someone says that the Tathagata comes and goes, sits and lies down, then they do not understand the meaning of what is said. The Tathagata, from nowhere comes, and nowhere goes, therefore is named Tathagata.' This is the state of the Buddha entering Nirvana. The meaning is: Nirvana is stillness, while teaching the Dharma is noisy; movement and stillness are opposite, how can they coexist? The sutra asks: According to what principle does the Buddha often teach the Dharma without hindering Nirvana, as described in the treatise? The explanation is: The Constant Buddha has exquisite wisdom, observing that all dharmas are empty, like dreams and illusions. Although appearing to teach the Dharma, seemingly with the appearance of action, in reality, they constantly abide in the principle of Nirvana's non-action. What doubt is there? If, outside the treatise, no explanation is made to resolve doubts, then this text only blames the teaching of the Dharma for not being free from defilement. The question is: According to what principle, when teaching the Dharma, does one not grasp onto appearances, and is able to be in accordance with the true suchness of immobility and non-defilement? The explanation is: As long as one observes all conditioned appearances as being like dreams and illusions, naturally, when teaching the Dharma, one will not grasp or be attached to them, thereby being in accordance with true suchness, without agitation or discrimination, etc. The commentary is divided into two parts. The first part opens the chapter and points out the text. 'Wei Ben Deng Zhe' (The Wei version, etc.), because both of these sutras speak of metaphors, among which the Wei version is broad, and this version is brief. Now, the broad Wei version is marked to explain this version in the middle. The second part, following the chapter, analyzes and explains, divided into three parts. The first part uses two treatises to explain the nine metaphors in the Wei version. The second part, the first paragraph of text. 'Ji Yun Xia' (The Gatha says below) is a marker. 'Lun Yun Xia' (The Treatise says below) is an explanation. First, explain the first two sentences: the truth and the conventional truth are not completely the same, so it is not conditioned; the truth and the conventional truth are not different, so it is not separate from the conditioned. 'Yan Zhu Fo Zhe' (Speaking of all Buddhas) is to distinguish it from the Nirvana of the Hinayana, which is only stillness. The Nirvana of the Tathagata is the combined operation of compassion and wisdom, called the non-abiding place. 'He Gu Xia' (Why below) is to continue the previous question, leading to the subsequent explanation. The meaning of the question can be understood. 'You Miao Zhi Deng Zhe' (Due to exquisite wisdom, etc.), exquisite wisdom distinguishes it from the crude wisdom of the Two Vehicles, and right view distinguishes it from the inverted views of ordinary people. Since exquisite wisdom and right view are used to observe conditioned dharmas as being like dreams and illusions, therefore, one engages in the conditioned without being attached to the conditioned, and contemplates emptiness without being attached to emptiness, using it while constantly being still, and being still while constantly using it.
用，故終日說法終日涅槃。如《華嚴疏》云：「寂寥于萬化之域，動用於一虛之中」也。故知若不涉有，豈名大乘涅槃，若不證如，何名無染說法，言雖似反意乃相符。善現約極違以申疑，如來據極順以通釋，理實深妙光茲末篇。
二、兼無著下。初、指論分文。
此偈者。魏經文也。
四有為者。即下自性等四。
初自性下。二、隨文正釋四。初、文二
初、釋章意
此見等者，謂見相二分，以自證分為體，然此三法是生死之自性，一切生死從此而生，故名此三為根本矣，此通八識也。
一星下。二、別解文三
初、文見分者，云云第六識也。計度分別緣共相境，世間諸智盡在其中，故以星光況於此識。此約執計強盛，故獨指第六，非不通八也。
無智等者。此中法喻相兼，文猶闕略。若具配屬，即法喻四對，謂以日喻智、以星喻識、以明喻悟、以闇喻迷。且如喻中，意云無日闇中有星光故，有日明中無星光故，法中無智迷中有識用故，有智悟中無分別故。其猶昏夜日光黯然，唯星獨存略辨南北，杲日才現星光自存。法中亦爾，生死迷中本智未顯，意識分別似有鑑覺，若智顯彰光明遍照，分別念慮泯然無餘。
無彼光者。此約分喻。喻中俱無星光，
【現代漢語翻譯】 現代漢語譯本：因此，終日說法也如同終日涅槃。《華嚴疏》中說：『寂靜地處於萬物的領域，活動於空虛之中。』所以要知道，如果不涉及『有』，怎麼能稱為大乘涅槃？如果不證悟『如』，又怎麼能稱為無染說法？言語雖然看似相反，意義卻是相符的。善現從極端的對立處提出疑問，如來則從極端的順應處進行解釋，道理實在深奧微妙，就在這最後一篇中。
二、兼無著下。初、指論分文。
『此偈者』，指的是魏譯的經文。
『四有為者』，即指下文的自性等四種。
初、自性下。二、隨文正釋四。初、文二
初、釋章意
『此見等者』，指的是見相二分，以自證分為本體。然而這三種法是生死的自性，一切生死都由此而生，所以稱這三種法為根本，這裡指的是通於八識。
一星下。二、別解文三
初、文見分者，指的是第六識。它計度分別，緣于共相境，世間所有的智慧都在其中，所以用星光來比喻這個識。這裡是就執著計度強盛而言，所以單獨指第六識，並非不通於八識。
『無智等者』。這裡法和比喻相互結合，文字還有省略。如果完整地配對，就是法和比喻的四種對應關係，即用太陽比喻智慧，用星星比喻識，用光明比喻覺悟，用黑暗比喻迷惑。比如比喻中，意思是說沒有太陽的時候，黑暗中有星光，有太陽的時候，光明中就沒有星光。法中就是沒有智慧的時候，迷惑中有識的作用，有智慧的時候，覺悟中就沒有分別。就像黃昏夜晚，日光黯淡，只有星星獨自存在，略微辨別南北，太陽一旦出現，星光自然消失。法中也是這樣，生死迷惑中，本來的智慧沒有顯現，意識分別似乎有鑑別覺察的作用，如果智慧顯現，光明遍照，分別念慮就完全消失了。
『無彼光者』。這是從部分進行比喻。比喻中都沒有星光。
【English Translation】 English version: Therefore, explaining the Dharma all day is like experiencing Nirvana all day. As the Huayan Shu (Commentary on the Avatamsaka Sutra) says: 'Silently dwelling in the realm of myriad transformations, actively functioning within the void.' Thus, know that if it does not involve 'existence', how can it be called Mahayana Nirvana? If one does not realize 'suchness', how can it be called undefiled Dharma explanation? Though the words seem contradictory, their meanings are consistent. Subhuti (善現) raises doubts from the extreme of opposition, while the Tathagata (如來) explains from the extreme of accordance. The principle is truly profound and subtle, and it lies within this final chapter.
- Including Asanga's (無著) commentary below. First, pointing out the division of the treatise.
'This verse' refers to the Wei (魏) translation of the sutra.
'The four conditioned dharmas' refer to the four mentioned below, such as self-nature.
First, 'self-nature' below. Second, explaining the four according to the text. First, section two.
First, explaining the meaning of the chapter.
'These seeing, etc.' refer to the two aspects of seeing and appearance, with self-awareness as their essence. However, these three dharmas are the self-nature of birth and death. All birth and death arise from this, so these three are called the root. This refers to all eight consciousnesses.
One star below. Second, explaining the text in three parts.
First, the section on the seeing aspect refers to the sixth consciousness. It calculates and discriminates, relating to the realm of shared characteristics. All worldly wisdom is contained within it, so starlight is used as a metaphor for this consciousness. This is in terms of the strong attachment and calculation, so it specifically refers to the sixth consciousness, but it is not exclusive to it.
'Without wisdom, etc.' Here, dharma and metaphor are combined, and the text is somewhat abbreviated. If fully matched, there are four pairs of dharma and metaphor: the sun is a metaphor for wisdom, the stars are a metaphor for consciousness, light is a metaphor for enlightenment, and darkness is a metaphor for delusion. For example, in the metaphor, it means that when there is no sun, there is starlight in the darkness; when there is a sun, there is no starlight in the light. In the dharma, it means that when there is no wisdom, there is the function of consciousness in delusion; when there is wisdom, there is no discrimination in enlightenment. Just like in the twilight night, the sunlight is dim, and only the stars exist alone, slightly distinguishing north and south. Once the bright sun appears, the starlight naturally disappears. It is the same in the dharma: in the delusion of birth and death, the original wisdom has not manifested, and the discrimination of consciousness seems to have the function of discernment and awareness. If wisdom manifests, and the light shines everywhere, the thoughts of discrimination will completely disappear.
'Without that light.' This is a metaphor from a partial perspective. There is no starlight in either metaphor.
而不無星體，法中融同一智，無別識心故。
二中如目等者。意云：翳若在眼則見毛輪，執若在意見實我法。若正配法喻，即翳喻第七識，毛輪等喻所見分。今標雲翳喻所見分者，此有三意：一、密配第七識，謂若但取毛輪則唯喻所見，第七意識無因可收，故此密配無所遺也。二、互動影略，以喻上舉能法中言所，自然影略，說收所餘。三、顯示毛月無有體性，意雖在所，今卻舉能，以顯所從能生，足知無體也。
以顛倒見者。出無體所以。于無見有故云顛倒，取無義者，情有理無故。
三中燈喻識者，理則雖通，義目前五，以六七八識各有配故。
燈約等者。以膏油喻貪愛，以燈喻識，若無膏油則燈光不起，若無貪愛則識念不生。故論云：「依止貪愛法住。」然此上三喻，皆是能薰染污根本，故通名自性相。其所熏第八識持種引心，配屬云喻如下所明。或可星喻見分，翳目所見毛月喻相分，燈喻自證分，自證分即第八識。其後云喻，但況識中種子為未來法。
著所住味者。即是味著所住。
幻喻等者。即約所幻境說。如結巾為兔、結草為馬，乃至變現種種境界。
以器下。所喻法也。六塵境界不一，故云種種。
無著下。會釋科文。大云釋意可知。能變之識尚猶
【現代漢語翻譯】 現代漢語譯本：而且並非沒有星體，法性中融合爲同一智慧，沒有分別識別的心識的緣故。
『二中如目等者』，意思是說：如果眼睛有翳障，就會看見毛髮形成的輪狀影像，如果執著存在，就會認為實有我與法。如果正確地對應法與比喻，那麼翳障比喻第七識（末那識），毛髮形成的輪狀影像等比喻所見分（識所認識的對象）。現在標明說翳障比喻所見分，這裡有三重含義：一、秘密地對應第七識，如果只取毛髮形成的輪狀影像，那麼只能比喻所見分，第七意識沒有原因可以收攝，因此這裡秘密地對應，沒有遺漏。二、互動地省略，用比喻上文所說的能，在法中說所，自然地省略，說明收攝剩餘的部分。三、顯示毛髮形成的輪狀影像和水中月亮沒有自體，意思雖然在於所見分，現在卻舉出能見分，來顯示所見分是從能見分產生的，足以知道它沒有自體。
『以顛倒見者』，說明沒有自體的緣由。因為在沒有見到的地方認為有見到，所以說是顛倒，取沒有意義的東西，是因為情識上有，而理體上沒有。
『三中燈喻識者』，道理上雖然普遍通用，但意義上主要指前五識，因為第六識、第七識、第八識各有對應的比喻。
『燈約等者』，用燈油比喻貪愛，用燈比喻識，如果沒有燈油，燈光就無法產生，如果沒有貪愛，識念就不會產生。所以論中說：『依止貪愛，法才能存在。』然而這上面的三個比喻，都是能夠薰染污垢的根本，所以統稱為自性相。它所薰染的第八識（阿賴耶識）持有種子，引導心識，對應的比喻如下面所說明的。或者可以說，星體比喻見分，翳障和眼睛所見的毛髮形成的輪狀影像和水中月亮比喻相分，燈比喻自證分，自證分就是第八識。後面的比喻，只是比況識中的種子是未來的法。
『著所住味者』，就是對所住之處產生味著。
『幻喻等者』，是就所幻化的境界來說的。比如用布結成兔子，用草結成馬，乃至變現出種種境界。
『以器下』，是所比喻的法。六塵境界不相同，所以說是種種。
『無著下』，會合解釋科文。《大云經》的解釋，意思可以理解。能變現的識尚且
【English Translation】 English version: Moreover, it is not without celestial bodies; in Dharma, it merges into one wisdom, because there is no differentiating consciousness.
『The second, such as eyes, etc.』, means: If there is a cataract in the eye, one will see hair-like wheels; if there is attachment in the mind, one will perceive a real self and real dharmas. If we correctly match the Dharma with the metaphor, then the cataract is a metaphor for the seventh consciousness (Manas), and the hair-like wheels, etc., are metaphors for the perceived aspect (the object recognized by consciousness). Now, stating that the cataract is a metaphor for the perceived aspect has three meanings: First, it secretly corresponds to the seventh consciousness; if we only take the hair-like wheels, then it only serves as a metaphor for the perceived aspect, and the seventh consciousness has no cause to be included, so this secretly corresponds without omission. Second, it interactively omits; using the metaphor above to refer to the agent in the Dharma, and speaking of the object, it naturally omits, explaining the inclusion of the remaining part. Third, it shows that the hair-like wheels and the moon in the water have no inherent nature; although the meaning lies in the perceived aspect, it now raises the perceiving aspect to show that the perceived aspect arises from the perceiving aspect, sufficient to know that it has no inherent nature.
『With inverted views』 explains the reason for having no inherent nature. Because one perceives something where there is nothing to be seen, it is called inverted; taking what is meaningless is because it exists in emotion but not in principle.
『The third, the lamp as a metaphor for consciousness』 is universally applicable in principle, but in meaning, it mainly refers to the first five consciousnesses, because the sixth, seventh, and eighth consciousnesses each have corresponding metaphors.
『The lamp is about, etc.』 uses lamp oil as a metaphor for craving, and the lamp as a metaphor for consciousness; if there is no lamp oil, the light cannot arise, and if there is no craving, consciousness will not arise. Therefore, the treatise says: 『Relying on craving, the Dharma can exist.』 However, the above three metaphors are all the root of being able to taint and defile, so they are collectively called the self-nature aspect. The eighth consciousness (Alaya), which is tainted by it, holds the seeds and guides the mind, and the corresponding metaphors are explained below. Or it can be said that the celestial bodies are a metaphor for the seeing aspect, the cataract and the hair-like wheels seen by the eyes, and the moon in the water are metaphors for the object aspect, and the lamp is a metaphor for the self-awareness aspect, which is the eighth consciousness. The later metaphors are only analogies for the seeds in consciousness as future dharmas.
『Attached to the taste of what is dwelt in』 is simply being attached to the taste of where one dwells.
『The illusion metaphor, etc.』 refers to the illusory realm. For example, tying a cloth into a rabbit, tying grass into a horse, and even transforming into various realms.
『With the vessel below』 is the Dharma being metaphorized. The six sense objects are not the same, so they are called various.
『Without attachment below』 combines and explains the subject headings. The explanation in the Great Cloud Sutra is understandable. The consciousness that can transform is still
不實，所變之境豈得有體？故《起信》云：「一切境界唯依妄念而有差別，若離心念則無一切境界之相。」
三隨下二。初、釋章意。
自身等者。明身受當體是過失。
觀此等者。隨順出離也。又解等者，執著身受是隨順過失也。所謂執身為常、執受為樂，即是顛倒，顛倒即過失也。
初露下。二、正解文二。初者、少時
住者如草上之露，日出即晞，眾生妄身亦復如是。然有三意：一、命修短，有才生即死故。二、比于上界時極促故。三、唸唸遷謝，即生即滅故。有斯三意故曰少時。
二中受用事者。受能領納，即此領納是受之用，即此受用便名為事。
受想等者，因即是觸受之因故，想能助受故。《俱舍》云：「受同飲食，想同助味。」
三法不定者。有三釋：一則苦樂舍三受不定也。二則受想因於三法而不定，三法即違順等三境也。三則受想觸為三，三皆不定也，以一不定余皆不定故。然此雖說想觸，意明於受，如風水相投即有泡起，觸想和合則有受生，是故以泡喻于受也。故大云云：「水上之泡出沒不定，心中之受苦樂不常。」
苦體等者。受是苦體。苦謂三苦。彼苦身中，有苦生故是苦苦，破滅是壞苦，不相離是行苦。逐境住情妄生樂想，故名
【現代漢語翻譯】 現代漢語譯本： 不真實，所變化的境界怎麼可能有實體？所以《起信論》（《大乘起信論》的簡稱）說：『一切境界都只是依隨虛妄的念頭而產生差別，如果離開心念，就沒有一切境界的相狀。』
三、隨順（過失）分兩部分。首先，解釋本章的意義。
『自身等』，說明身體和感受的當體就是過失。
『觀此等』，是隨順出離（過失）。另一種解釋，執著于身體和感受就是隨順過失。所謂執著身體為常，執著感受為樂，這就是顛倒，顛倒就是過失。
首先揭示（過失）。二、正式解釋經文分兩部分。首先，（生命）短暫。
『住者如草上之露』，太陽出來就消失了，眾生虛妄的身體也是這樣。然而有三重含義：一、壽命長短不定，有的人才出生就死了。二、相比于上界的時間極其短暫。三、唸唸遷謝，即生即滅。因為有這三重含義，所以說（生命）短暫。
『二中受用事者』，受能領納，就是這種領納是受的作用，就是這種受用便稱為事。
『受想等』，因為（觸）是（產生）受的原因，想能幫助受。《俱舍論》（《阿毗達磨俱舍論》的簡稱）說：『受如同飲食，想如同佐料。』
『三法不定者』，有三種解釋：一是苦、樂、舍三種感受不定。二是受和想因為三種法而不定，三種法就是違、順等三種境界。三是受、想、觸為三（法），三者都不定，因為一個不定，其餘的都不定。然而這裡雖然說想和觸，意在說明受，如同風和水相遇就有泡沫產生，觸和想和合就有受產生，所以用泡沫比喻受。所以《大云經》說：『水上的泡沫出現和消失不定，心中的感受苦樂無常。』
『苦體等者』，受是苦的本體。苦指的是三苦。在那痛苦的身體中，有苦產生所以是苦苦，破滅是壞苦，不相離是行苦。追逐境界，隨著情識而妄生快樂的想法，所以稱為（樂受）。
【English Translation】 English version: Unreal, how can the changed realm have substance? Therefore, the Treatise on Awakening of Faith (short for Mahāyāna-śraddhotpāda-śāstra) says: 'All realms are only differentiated according to deluded thoughts. If separated from the mind, there would be no appearance of any realm.'
Three, following (faults) is divided into two parts. First, explain the meaning of the chapter.
'Self and so on' indicates that the very substance of the body and feelings is a fault.
'Observing this and so on' is following liberation (from faults). Another explanation is that attachment to the body and feelings is following faults. So-called attachment to the body as permanent and attachment to feelings as pleasurable are inversions, and inversions are faults.
First reveal (the faults). Two, formally explain the text in two parts. First, (life is) short.
'Dwelling is like dew on the grass,' which disappears as soon as the sun rises. The deluded body of sentient beings is also like this. However, there are three meanings: One, the length of life is uncertain; some die as soon as they are born. Two, compared to the time in the upper realms, it is extremely short. Three, it changes and disappears in every moment, arising and ceasing immediately. Because of these three meanings, it is said that (life is) short.
'Two, among the things to be experienced,' feeling is capable of receiving, and this reception is the function of feeling. This experience is called an event.
'Feeling, thought, and so on,' because (contact) is the cause of (producing) feeling, and thought can assist feeling. The Abhidharma-kośa-bhāṣya (short for Abhidharma-kośa-bhāṣya) says: 'Feeling is like food, and thought is like seasoning.'
'The three dharmas are uncertain,' there are three explanations: One is that the three feelings of suffering, pleasure, and indifference are uncertain. Two is that feeling and thought are uncertain because of the three dharmas, and the three dharmas are the three realms of opposition, compliance, and so on. Three is that feeling, thought, and contact are three (dharmas), and all three are uncertain, because if one is uncertain, the others are also uncertain. However, although thought and contact are mentioned here, the intention is to explain feeling, just as bubbles arise when wind and water meet, and feeling arises when contact and thought combine. Therefore, bubbles are used as a metaphor for feeling. Therefore, the Great Cloud Sutra says: 'The bubbles on the water appear and disappear uncertainly, and the feelings in the heart, suffering and pleasure, are impermanent.'
'The substance of suffering and so on,' feeling is the substance of suffering. Suffering refers to the three sufferings. In that suffering body, there is suffering arising, so it is suffering-suffering; destruction is the suffering of change; not being separated is the suffering of conditioning. Pursuing realms and falsely generating thoughts of pleasure according to emotions is called (pleasurable feeling).
隨順。
功德施下。意說壽命，不同前義。喻則可知。
法中始生等者。托蘊腹中名生，形體未成即有死者。才生者，生下即死也。暫停住者，五歲十歲乃至百歲通名暫住。初天所見，人間半百尚同晝夜，況聖智乎。故《正法念經》云：「有于胎藏中死，有生而已命終，有能行便亡，有能走便卒，雖修短之異皆歸死處。」故《凈名》云：「是身虛偽，假以澡浴衣食，必歸磨滅。」
四隨下三。初、釋章意。
隨順人法等者。二空真智慧出二死，方便觀察名為隨順。
二、正解文三
初、如夢者。人之神遊也。以過去所作見聞事業皆是所念之處，與夜來夢無有差別，憶之可說掬之不見。如經云：「如寤時人說夢中事」，心縱精明，欲何因緣取夢中物？
唯念性者。以念為體性故，念之似有不念全無。
觀察等者。謂白日見聞境界所熏，夢中宛然還見，雖即無人造作，境界分明現前。
如是下。法合。過去業因所熏，感招現在果報，雖則無人造作，不免生死輪迴。故《凈名》云：「無我無造無受者，善惡之業亦不亡。」若夢寤時則夢所見事一無所有，若迷覺已則生死輪迴杜絕軌跡。故《起信》云：「應觀過去所念諸法恍忽如夢。」
二中不住生滅，文異義
【現代漢語翻譯】 現代漢語譯本 隨順。
功德施下。意指壽命，與前面的意義不同。比喻可以理解。
法中始生等者。依託于母胎之中稱為生，形體尚未形成就有死亡的。才生者，指剛出生就死亡的。暫停住者，指五歲、十歲乃至百歲，都可以稱為暫住。在初禪天人看來，人間五十年還如同晝夜，更何況是聖人的智慧呢。所以《正法念經》說：『有的在胎藏中死亡，有的剛出生就命終，有的能行走就死亡，有的能奔跑就猝死，雖然壽命長短不同，最終都歸於死亡。』所以《維摩詰經》（《凈名》）說：『這個身體虛假不實，需要用洗浴和衣食來維持，最終必然歸於磨滅。』
四隨下三。初、解釋本章的意義。
隨順人法等者。二空（人空和法空）的真實智慧能夠脫離二死（分段生死和變易生死），方便的觀察稱為隨順。
二、正式解釋經文，分三部分
初、如夢者。指人的精神遊離。因為過去所作的見聞事業都是所念之處，與夜晚的夢沒有差別，回憶起來可以說，想要抓住卻看不見。如經所說：『如同清醒時的人說夢中的事』，心縱然精明，又有什麼因緣可以取得夢中的事物呢？
唯念性者。因為以念為體性，所以念起時似乎存在，不念時就完全沒有。
觀察等者。指白天見聞的境界所薰染，夢中清晰地顯現出來，雖然沒有人為造作，境界卻分明地呈現在眼前。
如是下。經文合義。過去業因所薰染，感召現在的果報，即使沒有人為造作，也無法避免生死輪迴。所以《維摩詰經》（《凈名》）說：『無我，沒有造作者，沒有承受者，善惡之業也不會消亡。』如果從夢中醒來，那麼夢中所見的事物就一無所有；如果從迷惑中覺醒，那麼生死輪迴就會徹底斷絕軌跡。所以《大乘起信論》（《起信》）說：『應當觀察過去所念的諸法，恍惚如夢。』
二中不住生滅，文字不同但意義相同
【English Translation】 English version Following Accordingly (Suishun).
』Bestowing Merits Downward.』 This refers to lifespan, differing from the previous meaning. The analogy is understandable.
』Beginning to Be Born in the Dharma, etc.』 Being supported in the womb is called birth; even before the physical form is complete, there are those who die. 』Just Born』 refers to dying immediately after birth. 』Temporarily Dwelling』 refers to five years, ten years, or even a hundred years, all being called temporary dwelling. As seen by the beings in the first Dhyana heaven, fifty years in the human realm are like a day and night; how much more so for the wisdom of sages. Therefore, the Saddharma Smṛtyupasthāna Sūtra (《正法念經》) says: 『Some die in the womb, some die immediately after birth, some die after being able to walk, some die suddenly after being able to run; although the length of life differs, all return to death.』 Therefore, the Vimalakīrti Sūtra (《凈名》) says: 『This body is false and unreal, maintained by bathing, clothing, and food, but it will inevitably return to decay and extinction.』
The following three sections under 『Four Following.』 First, explaining the meaning of the chapter.
』Following Accordingly with People and Dharmas, etc.』 The true wisdom of the two emptinesses (emptiness of self and emptiness of phenomena) can escape the two deaths (death by segments and death by transformation); expedient observation is called following accordingly.
Second, formally explaining the text in three parts.
First, 』Like a Dream.』 This refers to the wandering of the human spirit. Because the past actions of seeing and hearing are all places of thought, there is no difference from a dream at night; one can speak of it when recalling it, but cannot grasp it. As the sutra says: 『Like a person awake speaking of things in a dream,』 even if the mind is sharp and clear, what cause or condition can be used to obtain things in a dream?
』Only the Nature of Thought.』 Because thought is the substance and nature, it seems to exist when thought arises, but is completely absent when thought ceases.
』Observation, etc.』 Refers to being influenced by the realms of seeing and hearing during the day, which clearly appear again in dreams; although there is no human creation, the realms clearly appear before one.
』Thus.』 The Dharma is combined. Influenced by past karmic causes, one experiences present retributions; although there is no human creation, one cannot avoid the cycle of birth and death. Therefore, the Vimalakīrti Sūtra (《凈名》) says: 『There is no self, no creator, no receiver; good and evil deeds do not perish.』 If one awakens from a dream, then the things seen in the dream are completely non-existent; if one awakens from delusion, then the cycle of birth and death will be completely cut off. Therefore, the Awakening of Faith in the Mahāyāna (《起信》) says: 『One should observe that all the phenomena thought of in the past are fleeting like a dream.』
』Not Dwelling in Production and Extinction』 in the second section, the wording is different but the meaning is the same.
同。凡是有為，即生即滅，無異時也。以無性故，體虛妄故。經云：「因緣和合，虛妄有生，因緣別離，虛妄名滅。」《楞伽經》云：「初生即有滅，不為愚者說。」《起信》云：「應觀現在所念之法猶如雲光。」
三中子時者。在種子位時。
根本等者。應云阿梨耶識在種子位時，為一切法作種子根本，以一切諸法從種子生故。
粗惡種者。有漏種也。以無漏種子，為細妙故。
似空者。喻多也。《華嚴》云：「若此惡業有體相者，盡虛空界不能容受。」
如雲者。空喻種子，云喻未來所起現行之法，以云依空忽然起故。故《起信》云：「應觀未來所現諸法，猶如於云忽爾而起。」
無著下。通明三事，結釋科文。
大云下。顯無著科意。三世既空，憑何有我執，我既不出離，達無我者必出離也。故偈云：「觀根及受用，觀於三世事，于有為法中，得無垢自在。」
二中諸經等者。謂如來說法，多以夢幻虛假之事，況諸法空義，或廣或略，散在諸經諸論，隨何經論宗趣雖殊，大意皆破眾生遍計情執。或情執多者，不達法者，約喻生疑，病既連綿藥還灑迤，以悟為限，法喻重重。今約《華嚴．十忍品》疏文，兼攝大乘論意勢，顯諸喻意，令無混濫也。
一切
【現代漢語翻譯】 現代漢語譯本： 同理，一切有為法，都是當下生起當下滅去，沒有時間上的差異。因為沒有自性，本體是虛妄的。如經中所說：『因緣和合，虛妄產生；因緣離散，虛妄消滅。』《楞伽經》（Laṅkāvatāra Sūtra）中說：『初生之時即有滅，這道理不是為愚昧之人說的。』《起信論》（Awakening of Faith in the Mahayana）中說：『應當觀察現在所念的法，猶如雲中的光彩。』
『三中子時』指的是在種子位的時候。
『根本等』，應當說阿梨耶識（ālaya-vijñāna，阿賴耶識，the storehouse consciousness）在種子位的時候，作為一切法的種子根本，因為一切諸法都是從種子生出來的。
『粗惡種』指的是有漏種。因為無漏種子是細妙的。
『似空』是比喻很多。《華嚴經》（Avataṃsaka Sūtra）中說：『如果這惡業有體相的話，整個虛空界都不能容納。』
『如雲』，空比喻種子，云比喻未來所產生的現行之法，因為云依附於空而忽然生起。所以《起信論》中說：『應當觀察未來所顯現的諸法，猶如雲彩忽然生起。』
『無著下』，總括說明三件事，總結解釋科文。
『大云下』，顯示無著（Asanga）的科文用意。三世既然是空的，憑藉什麼產生我執？我既然不能出離，通達無我的人必定能出離。所以偈頌說：『觀察根和受用，觀察三世的事情，在有為法中，得到無垢的自在。』
『二中諸經等』，指的是佛陀說法，大多用夢幻虛假的事情來比喻，更何況是諸法空的道理，或者詳細或者簡略，散佈在各種經典和論著中，無論什麼經典論著，宗旨在哪裡，大意都是爲了破除眾生普遍計度的情執。或者情執多的人，不通達佛法的人，根據比喻產生疑惑，病癥既然連綿不斷，藥物也要廣泛施灑，以領悟為限度，佛法和比喻重重疊疊。現在根據《華嚴經．十忍品》（Ten Tolerances Chapter of the Avataṃsaka Sūtra）的疏文，兼顧大乘論的意旨，來闡明各種比喻的意義，使之沒有混淆。
【English Translation】 English version: Similarly, all conditioned phenomena arise and cease in the present moment, without any difference in time. This is because they lack inherent existence and their essence is illusory. As stated in the scriptures: 'When conditions come together, illusion arises; when conditions separate, illusion ceases.' The Laṅkāvatāra Sūtra says: 'From the very first moment of arising, there is cessation; this principle is not for the foolish.' The Awakening of Faith in the Mahayana says: 'One should observe the phenomena that are presently arising in the mind as being like the light of a cloud.'
'The midnight hour in the three' refers to the time when they are in the seed state.
'Root etc.' should be stated as follows: the ālaya-vijñāna (storehouse consciousness) in the seed state serves as the root of the seeds for all dharmas, because all dharmas arise from seeds.
'Coarse and evil seeds' refers to the seeds of defilement (with outflows). This is because the seeds without outflows are subtle and wonderful.
'Similar to emptiness' is a metaphor for many things. The Avataṃsaka Sūtra says: 'If this evil karma had a physical form, the entire realm of empty space would not be able to contain it.'
'Like a cloud,' emptiness is a metaphor for seeds, and clouds are a metaphor for the manifest phenomena that will arise in the future, because clouds arise suddenly dependent on emptiness. Therefore, the Awakening of Faith in the Mahayana says: 'One should observe the various phenomena that will manifest in the future as arising suddenly like clouds.'
'Wu Zhu (Asanga) below' provides a general explanation of the three matters and concludes the interpretation of the section.
'Da Yun (Great Cloud) below' reveals the intention of Asanga's section. Since the three times are empty, what is the basis for clinging to a self? Since I cannot be liberated, those who understand no-self will certainly be liberated. Therefore, the verse says: 'Observe the roots and the enjoyment, observe the affairs of the three times; within conditioned phenomena, one attains undefiled freedom.'
'The various sutras etc. in the second' refers to the Buddha's teachings, which often use dreams and illusory events as metaphors, let alone the principle of the emptiness of all dharmas, which are either detailed or brief, scattered throughout various sutras and treatises. No matter what sutra or treatise, whatever the purpose, the main idea is to break down the emotional attachments that sentient beings universally calculate. Or those with many emotional attachments, those who do not understand the Dharma, generate doubts based on metaphors. Since the illness is continuous, the medicine must also be widely applied, with enlightenment as the limit, the Dharma and metaphors overlapping. Now, based on the commentary on the Ten Tolerances Chapter of the Avataṃsaka Sūtra, and considering the intent of the Mahayana treatises, the meanings of the various metaphors are clarified to avoid confusion.
法空者。此是義宗。若是上根聞之便解，中根之類一喻即明，下根之流展轉生惑。更以諸喻如下所辨。
現見等者。難曰：諸法若不見，任說法皆空，現見歷然在，因何得是空？
故說如幻下。以喻釋喻也。下皆準此。
愛著等者。難曰：眾生不愛著，任說法如幻，既生愛著心，云何得如幻？
故說如焰下。釋也。
不得水者。難曰：貪求若不得，任說法如焰，求者皆遂心，云何得如焰？
故說如夢下。釋也。
夢造等者。難曰：善惡無果報，任說法如夢，因果事昭然，云何得如夢？
故說如影下。釋也。妍，美好也。媸，醜陋也。此說對鏡之色。高低者，此說對谷之聲也。
一一應者。無一像而不應色，無一響而不應聲。
無雜亂等者。必不對美現醜、對高應低。
故利樂等者。難曰：菩薩不化生，任說如影響。菩薩既化生，云何如影響？
故說如化下。釋也。
作化事者
不可謂作化事便言為實，不可謂度眾生便謂眾生實有。良為眾生即空，迷故不覺為說今覺，若實有體化之何益。故《凈名》云：「觀眾生如幻化、如水月映象、如龜毛兔角」等。文殊問云：「若然者，菩薩云何行慈？」維摩詰言：「為眾生說如是法，是
【現代漢語翻譯】 現代漢語譯本： 『法空』（Dharmasunyata）是指義宗（Yizong）的觀點。對於上根器的人來說，聽到就能理解；對於中等根器的人來說，一個比喻就能明白；而對於下等根器的人來說，反而會產生疑惑。因此，下面用各種比喻來解釋。
『現見等者』：有人質疑說：『如果諸法（dharma）不可見，那麼無論怎麼說都是空。但現在明明可以看見，怎麼能說是空呢？』
『故說如幻下』：用比喻來解釋比喻。下面的內容都依此類推。
『愛著等者』：有人質疑說：『眾生如果不產生愛著，那麼無論怎麼說都如幻。但既然已經產生了愛著之心，怎麼能說如幻呢？』
『故說如焰下』：這是解釋。
『不得水者』：有人質疑說：『如果貪求不能得到，那麼無論怎麼說都如焰。但求的人都能如願以償，怎麼能說如焰呢？』
『故說如夢下』：這是解釋。
『夢造等者』：有人質疑說：『善惡沒有果報，那麼無論怎麼說都如夢。但因果之事如此明顯，怎麼能說如夢呢？』
『故說如影下』：這是解釋。『妍』，是美好的意思。『媸』，是醜陋的意思。這裡說的是對著鏡子顯現的顏色。『高低者』，這裡說的是對著山谷發出的聲音。
『一一應者』：沒有一個影像不對應顏色，沒有一個響聲不對應聲音。
『無雜亂等者』：一定不會對著美好的事物顯現醜陋的影像，對著高處的聲音迴應低沉的聲音。
『故利樂等者』：有人質疑說：『菩薩（Bodhisattva）不化生，那麼無論怎麼說都如影響。但菩薩既然化生，怎麼能如影響呢？』
『故說如化下』：這是解釋。
『作化事者』：
不能因為做了化現的事情就說是真實的，也不能因為度化眾生就說眾生是真實存在的。因為眾生本性是空，因為迷惑所以不覺悟，所以才為他們說法讓他們覺悟。如果眾生真的有實體，那麼度化他們有什麼用呢？所以《維摩詰經》（Vimalakirti Sutra）中說：『觀察眾生如幻化、如水中月、如鏡中像、如烏龜的毛、兔子的角』等等。文殊菩薩（Manjusri Bodhisattva）問道：『如果這樣，菩薩如何行慈悲呢？』維摩詰（Vimalakirti）說：『為眾生說這樣的法，這就是慈悲。』
【English Translation】 English version: 『Dharmasunyata』 (法空, Emptiness of phenomena) refers to the view of Yizong (義宗, School of Meanings). Those with superior faculties understand upon hearing it; those with middling faculties understand with one analogy; while those with inferior faculties become more confused. Therefore, various analogies are used below to explain it.
『Present seeing, etc.』: Someone questions, 『If all dharmas (諸法, phenomena) are not seen, then it is all right to say they are empty. But since they are clearly seen now, how can they be empty?』
『Therefore, it is said to be like an illusion, etc.』: Using an analogy to explain an analogy. All the following are similar.
『Attachment, etc.』: Someone questions, 『If sentient beings do not have attachments, then it is all right to say it is like an illusion. But since the mind of attachment has arisen, how can it be like an illusion?』
『Therefore, it is said to be like a mirage, etc.』: This is the explanation.
『Not obtaining water』: Someone questions, 『If greedy seeking does not obtain, then it is all right to say it is like a mirage. But those who seek all have their wishes fulfilled, how can it be like a mirage?』
『Therefore, it is said to be like a dream, etc.』: This is the explanation.
『Dream creation, etc.』: Someone questions, 『If good and evil have no karmic retribution, then it is all right to say it is like a dream. But the matter of cause and effect is so clear, how can it be like a dream?』
『Therefore, it is said to be like a shadow, etc.』: This is the explanation. 『Yan』 (妍), means beautiful. 『Chi』 (媸), means ugly. This refers to the color reflected in a mirror. 『High and low』, this refers to the sound echoing in a valley.
『Each corresponds』: There is no image that does not correspond to color, and no sound that does not correspond to sound.
『Without disorder, etc.』: It will certainly not show an ugly image in response to beauty, or respond with a low sound to a high sound.
『Therefore, benefit and joy, etc.』: Someone questions, 『If a Bodhisattva (菩薩, enlightened being) does not manifest through transformation, then it is all right to say it is like a reflection. But since the Bodhisattva manifests through transformation, how can it be like a reflection?』
『Therefore, it is said to be like a transformation, etc.』: This is the explanation.
『Performing the work of transformation』:
One cannot say it is real simply because the work of transformation is done, nor can one say that sentient beings are real simply because they are being liberated. Because the nature of sentient beings is emptiness, they are deluded and do not realize it, so the Dharma is spoken for them to awaken. If sentient beings truly had substance, what would be the benefit of liberating them? Therefore, the Vimalakirti Sutra (凈名經) says, 『Observe sentient beings as illusions, as the moon in water, as images in a mirror, as the fur of a tortoise, the horns of a rabbit,』 etc. Manjusri (文殊菩薩) asked, 『If that is so, how does the Bodhisattva practice compassion?』 Vimalakirti (維摩詰) said, 『Speaking such Dharma for sentient beings is compassion.』
真實慈也。」
上來五重徴釋皆顯法空，蓋因喻生迷，遂展轉訓曉，極茲后位喻盡法彰，疑冰自釋然。諸經中，或說干城水月、杌鬼繩蛇、翳目空華、龜毛兔角等，皆隨機隨說引令得出，必不依次有是五重也。秦經夢幻等者，以夢等四事皆無體性，若觀有為諸法如其夢等，則空理易明。露電二事暫有即無，若觀諸法如其露電，則無常自顯。
悟真空下。顯益。
不住相者。凡夫迷真空既住相，當知悟真空即不住相也。住即執取染著之義。又凡夫顛倒不了無常，故戀世間不務修進，當知達彼一切悉無常性，唸唸遷謝下住不久，由是怖畏生死樂趣涅槃，如救頭然寸陰是競。所以佛于涅槃會中，偏贊此觀以為第一。然二句中各有解行，配釋可知。
妙符下。結嘆。
符破相宗者。嘆前四喻也。然佛一代教門，就大乘中宗塗有三：一、法相宗，謂《解深密》等經，《瑜珈》、《唯識》等論。二、破相宗，謂《般若》等經，《中》、《百》、《門》等論。三、法性宗，謂《法華》、《涅槃》等經，《起信》、《寶性》等論。既般若宗于破相，今說有為，喻以夢幻泡影，則妙符宗旨也。
示亡情等者。嘆后二喻。若觀世間諸法如電露等，自不繫情于身命財而生常解。又由前四喻故慧解亡情，
【現代漢語翻譯】 『真實慈也』（真實就是慈悲）。
上面五重比喻的解釋都爲了彰顯法空的道理，因為比喻容易產生迷惑，所以才輾轉教導開曉，直到最後用比喻完全揭示了法的真諦，疑惑就像冰一樣自然消融。在各種經典中，或者說干城水月（如海市蜃樓般不真實的城郭和水中的月亮）、杌鬼繩蛇（把木樁看成鬼，把繩子看成蛇）、翳目空華（眼睛有病看到虛空中的花朵）、龜毛兔角（烏龜生毛，兔子長角，比喻不可能存在的事物）等，都是隨機應機說法，引導眾生得出解脫，不一定按照這五重的順序。秦經中用夢幻等來比喻，是因為夢等四件事物都沒有實體，如果觀察有為諸法如同夢等，那麼空性的道理就容易明白。露和電這兩件事物短暫存在隨即消失，如果觀察諸法如同露和電，那麼無常的道理自然顯現。
『悟真空下』，說明了證悟空性的利益。
『不住相者』（不住于相），凡夫因為迷惑于真空而執著于相，應當知道證悟真空就是不住于相。『住』就是執取染著的意思。而且凡夫顛倒，不瞭解無常的道理，所以貪戀世間而不努力修行，應當知道通達一切事物都沒有常性，唸唸遷流謝滅，不能長久停留，因此對生死感到恐懼，欣樂涅槃，就像救頭燃一樣珍惜時間。所以佛在涅槃法會上，特別讚歎這種觀想是第一。然而這兩句中各有解和行，配合解釋就可以明白。
『妙符下』，總結讚歎。
『符破相宗者』（符合破相宗的宗旨），讚歎前面的四個比喻。佛陀一代的教法，在大乘中宗派有三種：一、法相宗，指《解深密經》等經典，《瑜伽師地論》、《唯識論》等論著。二、破相宗，指《般若經》等經典，《中論》、《百論》、《十二門論》等論著。三、法性宗，指《法華經》、《涅槃經》等經典，《起信論》、《寶性論》等論著。既然般若宗致力於破除一切相，現在說有為法，用夢幻泡影來比喻，就非常符合破相宗的宗旨。
『示亡情等者』（顯示捨棄情執等），讚歎後面的兩個比喻。如果觀察世間諸法如同閃電和露水等，自然不會把情感繫縛在身命財產上而產生常的執著。又因為前面的四個比喻，智慧開解，捨棄情執。
【English Translation】 『Real compassion.』
The above five layers of explanation all manifest the emptiness of phenomena (法空, fa kong). Because metaphors can give rise to delusion, they are used to gradually instruct and enlighten, until the final metaphor fully reveals the truth of the Dharma, and doubts naturally dissolve like ice. In various sutras, there are descriptions of mirage-like cities and moons in water (干城水月, gan cheng shui yue), ghosts mistaken for stumps and snakes mistaken for ropes (杌鬼繩蛇, wu gui sheng she), flowers in the sky seen by diseased eyes (翳目空華, yi mu kong hua), and turtle hair and rabbit horns (龜毛兔角, gui mao tu jiao)—all of these are expedient teachings tailored to the audience, guiding beings to liberation, and they do not necessarily follow this fivefold sequence. The Qin Sutra uses dreams and illusions as metaphors because these four things have no substance. If one observes conditioned phenomena (有為諸法, you wei zhu fa) as being like dreams, the principle of emptiness is easily understood. Dew and lightning exist briefly and then disappear. If one observes phenomena as being like dew and lightning, the principle of impermanence naturally becomes clear.
『Understanding true emptiness』 shows the benefits.
『Not dwelling in characteristics』 (不住相, bu zhu xiang): Ordinary people are deluded about true emptiness and therefore dwell in characteristics. One should know that understanding true emptiness means not dwelling in characteristics. 『Dwelling』 means clinging and attachment. Furthermore, ordinary people are inverted and do not understand impermanence, so they are attached to the world and do not strive to cultivate. One should know that all things are impermanent, constantly changing and disappearing, and do not remain for long. Therefore, one fears birth and death and delights in Nirvana, cherishing every moment as if putting out a fire on one's head. Therefore, the Buddha especially praised this contemplation as the foremost during the Nirvana assembly. However, each of these two phrases contains both understanding and practice, and their interpretation can be understood accordingly.
『Wonderfully accords』 concludes with praise.
『Accords with the doctrine of breaking through appearances』 praises the first four metaphors. In the Buddha's teachings throughout his life, there are three major schools within Mahayana: 1. The Dharma Characteristics School (法相宗, fa xiang zong), which includes sutras such as the Sandhinirmocana Sutra and treatises such as the Yogacarabhumi-sastra and the Vijnaptimatrata-siddhi. 2. The School of Breaking Through Appearances (破相宗, po xiang zong), which includes sutras such as the Prajnaparamita Sutra and treatises such as the Mulamadhyamakakarika, Sata-sastra, and Dvadasanikaya-sastra. 3. The Dharma Nature School (法性宗, fa xing zong), which includes sutras such as the Lotus Sutra and the Nirvana Sutra and treatises such as the Awakening of Faith and the Ratnagotravibhaga. Since the Prajna School is dedicated to breaking through all appearances, and now it is said that conditioned dharmas are like dreams, illusions, bubbles, and shadows, this wonderfully accords with the tenets of the School of Breaking Through Appearances.
『Showing the abandonment of emotional attachments』 praises the last two metaphors. If one observes worldly phenomena as being like lightning and dew, one will naturally not bind one's emotions to body, life, and wealth and give rise to the perception of permanence. Furthermore, because of the first four metaphors, wisdom arises, and emotional attachments are abandoned.
由后二喻故習定亡情。又前亡執有之情，后亡計常之情。若不覺空無常，即系情于身命資具。今既悟此空無常理，則情念沮壞、真智現前。斯則上合經宗故云妙，下契物情故云巧也。
魏譯下。牒問也。或問曰：「魏譯九喻，秦經略三者，何也？」今此牒之。
以星下。釋通。
有體者。雖星不如日，燈藉膏油，未是全空，故云有體。
云種者。法喻雙舉。云能含雨，種必生芽，故曰含生。
難契等者。本為執情堅固不了即空，由是設喻以蕩分別。若觀有體之物便同折色，難悟即空，空觀不成故云難契。
潛滋等者。既不了無常，唯于境相而生常想，不能捨離，縱不故意任運生情，不覺而起，故曰潛也。
取意等者。先德皆云：「敵對唐梵則奘稱能，取意譯經則什為最。」然云等三喻，則直下翦除，于餘六中又換一喻，謂以影代翳也。所以換者，影並於翳，空義顯故。
流通。經文可見。
佛說是經已者。本為空生致問，故佛答降住修行。答問既終便合經畢，仍以躡跡起疑連環二十七段，洎乎此文疑念冰釋。既善吉無問，故能仁杜宣。一卷經內，雖兼有師資，以其就勝故但云佛說。長老等義如前所解。
疏二。初、隨經文別釋
近事男女者。標
【現代漢語翻譯】 現代漢語譯本
由於后兩個比喻的緣故，可以習得禪定而消亡情執。而且，先前是消亡執著于『有』的情執，之後是消亡計較『常』的情執。如果不能覺悟到空和無常，就會把情執繫縛在自身性命和生活資具上。現在既然領悟了這個空和無常的道理，那麼情念就會沮喪崩壞，真正的智慧就會顯現。這樣就上契合了經文的宗旨，所以說『妙』，下契合眾生的實情，所以說『巧』。 魏譯本在下面。這是牒問。有人問：『魏譯本有九個比喻，鳩摩羅什翻譯的經文省略了三個，這是為什麼呢？』現在在這裡解釋。 以星宿為例在下面。這是解釋和疏通。 『有體』是指，雖然星宿不如太陽，燈也需要藉助膏油，還不是完全空無，所以說『有體』。 『云種』是指，法和比喻一起舉出。云能包含雨水，種子必定能生出新芽，所以說『含生』。 『難契』等是指，原本是爲了那些執著情執堅固，不能瞭解『即空』的人，因此設定比喻來盪滌分別心。如果觀察有實體的物體，就像觀察折射的光線一樣，難以領悟『即空』的道理，空觀就不能成就，所以說『難契』。 『潛滋』等是指，既然不能瞭解無常，只是在境界和現象上產生常的念頭，不能捨棄離開，即使不是故意，也會任由情執自然而生，不知不覺地產生，所以說『潛』。 『取意』等是指，先賢都說：『在與唐朝和梵文原本對勘時，玄奘法師堪稱能手，在採取意譯時，鳩摩羅什法師最為出色。』然而，云等三個比喻，則是直接刪減，在其餘六個比喻中又替換了一個比喻，就是用影子代替了遮蔽物。之所以替換，是因為影子依附於遮蔽物，空的意義更加明顯。 流通部分。經文可以自己閱讀。 『佛說是經已』是指，原本是須菩提（Subhuti）的提問引發了佛陀的回答，關於如何降伏其心，如何安住其心，如何修行。回答提問完畢，這部經也就結束了，仍然以追溯足跡，引發疑問，像連環一樣有二十七段，直到本文，疑慮才冰釋。既然須菩提沒有提問，所以釋迦牟尼佛（Sakyamuni）停止了宣講。一卷經書內，雖然兼有師資關係，但因為突出佛陀的殊勝，所以只說是佛說。長老等的含義如前面所解釋的。 疏文分為兩部分。第一部分，隨著經文分別解釋。 『近事男女』是標出。
【English Translation】 English version
Due to the latter two metaphors, one can learn to attain Samadhi and extinguish emotional attachments. Moreover, previously it was extinguishing the emotional attachment to 'existence', and afterwards it is extinguishing the emotional attachment to calculating 'permanence'. If one cannot awaken to emptiness and impermanence, one will bind emotional attachments to one's own life and material possessions. Now that one has realized the principle of emptiness and impermanence, then emotional thoughts will be frustrated and destroyed, and true wisdom will manifest. Thus, it accords with the doctrine of the Sutra, hence it is called 'subtle'; it accords with the true feelings of sentient beings, hence it is called 'skillful'. The Wei translation is below. This is a dispatch question. Someone asks: 'The Wei translation has nine metaphors, while Kumarajiva's translation omits three. Why is this?' Now it is explained here. Taking the stars as an example is below. This is explanation and clarification. 'Having substance' refers to, although the stars are not as bright as the sun, and the lamp needs the help of oil, it is not completely empty, so it is called 'having substance'. 'Cloud seed' refers to, Dharma and metaphor are mentioned together. Clouds can contain rain, and seeds will surely sprout, so it is called 'containing life'. 'Difficult to accord' etc. refers to, originally it was for those who are attached to emotional attachments and cannot understand 'is emptiness', therefore metaphors are set up to dispel discrimination. If one observes objects with substance, it is like observing refracted light, it is difficult to realize the principle of 'is emptiness', and the contemplation of emptiness cannot be achieved, so it is called 'difficult to accord'. 'Silently nourishing' etc. refers to, since one cannot understand impermanence, one only generates thoughts of permanence on the realm and phenomena, and cannot abandon and leave, even if it is not intentional, one will let emotional attachments arise naturally, unknowingly, so it is called 'silent'. 'Taking the meaning' etc. refers to, the former sages all said: 'When collating with the Tang Dynasty and Sanskrit originals, Xuanzang (Xuanzang) can be called a master, and when taking the meaning to translate the scriptures, Kumarajiva (Kumarajiva) is the best.' However, the three metaphors such as clouds are directly deleted, and in the remaining six metaphors, another metaphor is replaced, which is to replace the shadow with the cover. The reason for the replacement is that the shadow is attached to the cover, and the meaning of emptiness is more obvious. The circulation part. The scriptures can be read by yourself. 'The Buddha said this sutra is finished' refers to, originally it was Subhuti's (Subhuti) question that triggered the Buddha's answer, about how to subdue the mind, how to settle the mind, and how to practice. After answering the questions, this sutra is over, and still traces the footprints, raises questions, like a chain with twenty-seven sections, until this article, the doubts are dispelled. Since Subhuti did not ask, Shakyamuni Buddha (Sakyamuni) stopped preaching. Although there is a relationship between teacher and student in a volume of scriptures, because it highlights the Buddha's superiority, it is only said that the Buddha said it. The meaning of elders etc. is as explained earlier. The commentary is divided into two parts. The first part, explain separately with the scriptures. 'Laymen and women' is marked out.
釋可知。亦云近住男、清信男等，並可知。
非天者。亦非人也。謂非天人趣之所攝故，亦云無酒。
如實等者。說理如理、說事如事故。
果凈者，依解起行得無漏故。
無著下。二、引論疏贊釋
無覺者。不發二空智也。二執牢固如石之堅，石猶可磨可琢，聞經不能無我而解，不啻于石，故云過於。詩云：「我心匪石不可轉也。」轉猶動也。磨琢皆是動義。
又論云下。人于深法不能覺及信，世人多如此，是故法荒廢。
無因者，無大乘正因，不得菩提故。
總持法者，秘密般若也。深句義者，顯了般若也。或總持法是經文，深句義是本偈。
從尊者。即彌勒、無著也。廣說即自指論文。
佛母者。以能生諸佛及菩提法故。余文易知。
金剛經纂要刊定記卷第七
【現代漢語翻譯】 現代漢語譯本： 釋可知：指近住男（Upasaka，在家男居士）、清信男（Upasaka，對佛法有清凈信仰的男子）等，都可以理解。
非天者：不是天人，因為不屬於天人道所攝，也稱為無酒（Asura，阿修羅）。
如實等者：說理符合真理，說事符合事實。
果凈者：依靠對佛法的理解而修行，最終獲得無漏的清凈果。
無著下：第二部分，引用論疏來讚歎解釋。
無覺者：不發起對人空和法空的智慧。兩種執著像石頭一樣堅固，石頭還可以打磨雕琢，但聽聞佛經卻不能理解無我的道理，比石頭還不如，所以說『過於』。詩經上說：『我心不是石頭，不能隨意轉動。』轉動就是變動的意思。磨和琢都是變動的含義。
又論云下：人們對於深奧的佛法不能覺悟和相信，世人大多如此，所以佛法荒廢。
無因者：沒有大乘的正因，所以不能證得菩提（Bodhi，覺悟）。
總持法者：指秘密般若（Prajna，智慧）。深句義者：指顯了般若。或者說，總持法指的是經文，深句義指的是本偈。
從尊者：指彌勒（Maitreya）菩薩、無著（Asanga）菩薩。廣說就是指論文字身。
佛母者：因為能夠生出諸佛和菩提法。其餘文字容易理解。
《金剛經纂要刊定記》卷第七
【English Translation】 English version: 『Shi Ke Zhi』: This refers to Upasaka (釋可知, a male lay Buddhist who observes certain precepts), Qing Xin Nan (清信男, a man with pure faith in Buddhism), etc., and can be understood accordingly.
『Fei Tian Zhe』: This is not a Deva (非天者, heavenly being), because it is not included in the realm of Devas. It is also called Asura (阿修羅, non-god).
『Ru Shi Deng Zhe』: Speaking of principles in accordance with truth, and speaking of matters in accordance with facts.
『Guo Jing Zhe』: Relying on understanding of the Dharma to practice, ultimately attaining the pure fruit of non-outflow (無漏).
『Wu Zhu Xia』: Part two, citing commentaries to praise and explain.
『Wu Jue Zhe』: Not generating the wisdom of emptiness of self and emptiness of phenomena. The two attachments are as solid as stone. Stone can still be ground and carved, but hearing the scriptures without understanding the principle of non-self is worse than stone, hence 『exceeding』. The Book of Songs says: 『My heart is not a stone, it cannot be turned.』 Turning means changing. Grinding and carving both imply changing.
『You Lun Yun Xia』: People cannot awaken to and believe in the profound Dharma. Most people are like this, therefore the Dharma is abandoned.
『Wu Yin Zhe』: Without the proper cause of Mahayana (大乘), one cannot attain Bodhi (菩提, enlightenment).
『Zong Chi Fa Zhe』: Refers to the secret Prajna (般若, wisdom). 『Shen Ju Yi Zhe』: Refers to the manifest Prajna. Alternatively, 『Zong Chi Fa』 refers to the sutra text, and 『Shen Ju Yi』 refers to the original verse.
『Cong Zun Zhe』: Refers to Maitreya (彌勒) Bodhisattva and Asanga (無著) Bodhisattva. 『Guang Shuo』 refers to the treatise itself.
『Fo Mu Zhe』: Because it can give rise to all Buddhas and Bodhi Dharma. The remaining text is easy to understand.
『Jin Gang Jing Zuan Yao Kan Ding Ji』 Volume 7 (《金剛經纂要刊定記》卷第七)