T33n1705_仁王護國般若經疏

大正藏第 33 冊 No. 1705 仁王護國般若經疏

No. 1705 [cf. No. 245]

仁王護國般若經疏序

朝請郎飛騎尉賜緋魚袋晁說之撰

陳隋間天臺智者。遠稟龍樹。立一大教。九傳而至荊溪。荊溪后又九傳。而至新羅法融。法融傳理應。應傳瑛純。皆新羅人。以故此教播於日本。而海外盛矣屬中原喪亂。典籍蕩滅。維此教是為不可亡者。亦難乎其存也。然杲日將出而曉霞先升。真人應運。而文明自見。我有宋之初此教乃漸航海入吳越。今世所傳三大部之類是也。然尚有留而不至。與夫至而非其本真者。仁王經疏先至有二本。眾咸斥其偽。昔法智既納日本信禪師所寄辟支佛發。答其所問二十義。乃求其所謂仁王經疏。信即授諸海舶。無何中流大風驚濤。舶人念無以息龍鼉之怒。遽投斯疏。以慰安之。法智乃求強記者二僧。詣信使讀誦以歸。不幸二僧死於日本。至元豐初。海賈乃持今仁王疏三卷來四明。於是老僧如恂因緣得之。其文顯而旨微。言約而意廣。以秦譯為本。義勢似觀心論疏。實章安所記智者之說也。恂道孤而寡偶。學古而難知。食貧而力不足。無以為此經毫髮之重。每指而嘆曰。其來晚。學而艱如此。寧封野馬而飽蠹魚不能下幾案以視人。

【現代漢語翻譯】現代漢語譯本：《仁王護國般若經疏序》

朝請郎飛騎尉賜緋魚袋晁說之撰

陳朝隋朝之間，天臺智者大師（智顗，天臺宗實際創始人）遙承龍樹菩薩（ Nagarjuna，大乘佛教中觀學派創始人）的教義，創立了一大宗派。經過九代傳至荊溪湛然（天臺宗第八祖）。荊溪之後又傳九代，傳至新羅（古代朝鮮半島國家）的法融。法融傳給理應，理應傳給瑛純，他們都是新羅人。因此，這個宗派傳播到日本，在海外非常興盛。正當中國中原地區遭遇戰亂，典籍幾乎全部散失殆盡的時候，唯有天臺宗的典籍被認為是不可遺失的，但也難以儲存。然而，正如太陽將要升起時，早霞先出現一樣；真人應運而生，文明自然顯現。我宋朝建立之初，天臺宗的典籍才逐漸通過海路傳入吳越地區，現在世上所流傳的天臺三大部（《法華玄義》、《法華文句》、《摩訶止觀》）就是這樣傳入的。然而，還有一些典籍未能傳入，或者傳入的並非原本。例如，《仁王經疏》先期傳入的有兩種版本，大家都認為那是偽造的。從前，法智（日本天臺宗僧人）接受了日本信禪師（具體生平不詳）寄來的辟支佛（Pratyekabuddha，緣覺乘的修行者）的頭髮，並回答了他所提出的二十個問題。於是，法智向信禪師索要他所說的《仁王經疏》。信禪師就將此疏交給海船。不久，船在航行途中遭遇大風和驚濤駭浪，船上的人認為沒有辦法平息龍鼉（傳說中的水怪）的憤怒，就將這部疏投到海里，以此來安撫它們。法智於是請求記憶力強的兩位僧人，前往信禪師處誦讀並帶回經文。不幸的是，這兩位僧人死於日本。到了元豐初年，有海商拿著現在的《仁王經疏》三卷來到四明（今浙江寧波）。於是老僧如恂（具體生平不詳）因緣際會得到了它。這部疏文辭顯明而旨意深微，語言簡練而意蘊廣博，以鳩摩羅什（Kumarajiva，著名佛經翻譯家）的譯本為基礎。義理氣勢類似於《觀心論疏》，實際上是章安灌頂（天臺宗實際創始人智顗的弟子）所記錄的智者大師的說法。如恂道行孤單，很少有人與他交往，學習古代典籍卻難以理解，生活貧困而力量不足，無法為此經做出任何貢獻。他常常指著經書嘆息說：『它來得太晚了，學習它又如此艱難。我寧願去餵飽野馬和蠹魚，也不能放下經書去侍奉別人。』

【English Translation】 English version: Preface to the Commentary on the Prajnaparamita Sutra for Humane Kings Protecting the Nation

Composed by Chao Shuo-zhi, Gentleman for Court Audience, Cavalry Commandant of the Flying Cavalry, and Bearer of the Scarlet Fish Bag by Imperial Grant

During the Chen and Sui dynasties, the Tiantai Master Zhi Zhe (Zhiyi, the de facto founder of the Tiantai school), remotely inherited the teachings of Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism) and established a major school. After nine generations, it was transmitted to Jingxi Zhanran (the eighth patriarch of the Tiantai school). After Jingxi, it was transmitted for another nine generations to Farong of Silla (an ancient Korean kingdom). Farong transmitted it to Liying, and Liying transmitted it to Yingchun, all of whom were from Silla. Therefore, this school spread to Japan and flourished overseas. Just as the Central Plains of China encountered war and chaos, and the classics were almost completely lost, only the classics of the Tiantai school were considered indispensable, but they were also difficult to preserve. However, just as the dawn appears before the sun rises, a true person arises in response to the times, and civilization naturally manifests itself. At the beginning of my Song dynasty, the classics of the Tiantai school gradually entered the Wu and Yue regions by sea. The three major works of Tiantai (Fa Hua Xuan Yi, Fa Hua Wen Ju, and Mo He Zhi Guan) that are now circulating in the world entered in this way. However, there are still some classics that have not been transmitted, or those that have been transmitted are not the original versions. For example, there were two versions of the Commentary on the Humane Kings Sutra that were transmitted earlier, and everyone thought they were forged. In the past, Fazhi (a Japanese Tiantai monk) received the hair of a Pratyekabuddha (a practitioner of the Pratyekabuddha-yana) sent by the Japanese monk Xinchan (details of his life are unknown), and answered the twenty questions he raised. Therefore, Fazhi asked Xinchan for the Commentary on the Humane Kings Sutra that he mentioned. Xinchan then gave this commentary to the seagoing ship. Soon, the ship encountered strong winds and stormy waves during its voyage. The people on board thought there was no way to appease the anger of the dragons and alligators (legendary water monsters), so they threw this commentary into the sea to appease them. Fazhi then requested two monks with strong memories to go to Xinchan to recite and bring back the scriptures. Unfortunately, these two monks died in Japan. In the early years of Yuanfeng, a sea merchant came to Siming (now Ningbo, Zhejiang) with the current three-volume Commentary on the Humane Kings Sutra. Therefore, the old monk Ruxun (details of his life are unknown) obtained it by chance. The text of this commentary is clear and its meaning is profound, its language is concise and its implications are broad, and it is based on the translation of Kumarajiva (a famous translator of Buddhist scriptures). The meaning and momentum are similar to the Commentary on the Treatise on the Observation of the Mind, and it is actually the saying of the Tiantai Master Zhi Zhe recorded by Zhang'an Guanding (a disciple of Zhiyi, the de facto founder of the Tiantai school). Ruxun's practice is lonely, and few people associate with him. He studies ancient classics but finds them difficult to understand, and he lives in poverty and lacks strength, so he cannot make any contribution to this sutra. He often pointed to the scriptures and sighed, 'It came too late, and studying it is so difficult. I would rather feed wild horses and bookworms than put down the scriptures to serve others.'

嗚呼此疏。曾不得輩行於三大部中。而匿光瘞彩。猶若海外之遠歟。恂今年七十有六歲。乃一日抱之而泣曰。殆將與吾俱滅邪。吾前日之志非也。遇嵩山晁說之曰。盍不為我序而流通之。說之自顧。何足以與此。亦嘗有言曰。智者若生齊梁之前。則達磨不復西來矣。盡法性為止觀。而源流釋迦之道。囊橐達磨之旨。今方盛於越中。異日會當周于天下。豈獨是書之不可掩哉。顧予老不及見之為恨。姑序其所自云爾。

政和二年壬辰四月癸卯序

仁王護國般若經疏卷第一

天臺智者大師說　門人灌頂記

大師于諸經。前例作五重玄義。一釋名。二辨體。三明宗。四論用。五判教。此經以人法為名。實相為體。自行因果為宗。權實二智為用。大乘熟酥為教相。所言名者。有通有別。經之一字通諸部也。佛說仁王護國般若波羅蜜者別也。又佛說仁王護國別此部也。般若波羅蜜通諸部也。又佛說仁王護國般若波羅蜜經即一部之通稱。序品第一即部內之別名也。然諸經立名不同。或單就法。如涅槃經。或單就人。如阿彌陀經。或單從譬。如梵網經。或人法兩題。如凈名及此經。或法喻雙舉。如法華經。或三具足。如華嚴經。所言佛者。具德之義。自覺異凡。覺他異聖。覺滿異菩薩。八音宣暢名說。此能說

【現代漢語翻譯】現代漢語譯本：唉，這篇疏文竟然不能像其他三大部那樣廣為流傳，而是隱匿光芒，就像在遙遠的海外一樣。我，恂，今年七十六歲了，有一天抱著它哭泣說：『難道它將要和我一起消亡嗎？』我之前的想法是錯誤的。遇到嵩山的晁說之，他說：『何不為它作序，使它流通呢？』說之自認為，自己有什麼資格能與此相比呢？他也曾說過：『有智慧的人如果生在齊梁之前，那麼達摩祖師就不必西來了。』這篇疏文窮盡了法性，闡述了止觀，是釋迦牟尼之道的源流，囊括了達摩祖師的宗旨。如今在越地興盛，將來一定會傳遍天下。難道僅僅是這本書不能被埋沒嗎？』只是遺憾我老了，恐怕看不到那一天了，姑且寫下它的來歷而已。

政和二年壬辰四月癸卯序

仁王護國般若經疏卷第一

天臺智者大師說門人灌頂記

大師對於諸經，按照慣例作五重玄義：一、釋名；二、辨體；三、明宗；四、論用；五、判教。此經以人法為名，實相為體，自行因果為宗，權實二智為用，大乘熟酥為教相。所說的『名』，有通名和別名。『經』字是通用於各部的通名。『佛說仁王護國般若波羅蜜』是別名。又，『佛說仁王護國』是區別于其他部的別名，『般若波羅蜜』是通用於各部的通名。『佛說仁王護國般若波羅蜜經』即是一部經的總稱，『序品第一』即是這部經內部的別名。然而，諸經的立名不同，有的單就法立名，如《涅槃經》（Nirvana Sutra）；有的單就人立名，如《阿彌陀經》（Amitabha Sutra）；有的單從譬喻立名，如《梵網經》（Brahma Net Sutra）；有的人法兩題，如《凈名經》（Vimalakirti Sutra）和此經；有的法喻雙舉，如《法華經》（Lotus Sutra）；有的三者都具備，如《華嚴經》（Avatamsaka Sutra）。所說的『佛』，具有功德的含義，自覺不同於凡夫，覺他不同於二乘聖人，覺滿不同於菩薩。八音宣暢稱為『說』，這是能說。

【English Translation】 English version: Alas, this commentary could not be circulated as widely as the other three major treatises, but instead hides its light and buries its brilliance, as if it were in a distant overseas land. I, Xun, am now seventy-six years old, and one day I held it and wept, saying, 'Is it going to perish with me?' My previous thought was wrong. I met Chao Shuo-zhi of Mount Song, who said, 'Why not write a preface for it and circulate it?' Shuo-zhi considered himself, what qualifications do I have to compare with this? He also once said, 'If a wise man had been born before the Qi and Liang dynasties, then Bodhidharma (達磨, Founder of Zen Buddhism) would not have come to the West.' This commentary exhausts the nature of Dharma, elucidates cessation and contemplation (止觀), is the source and stream of Shakyamuni's (釋迦牟尼) path, and encompasses the essence of Bodhidharma's (達磨) teachings. Now it is flourishing in the Yue region, and one day it will surely spread throughout the world. Is it only this book that cannot be buried?' I only regret that I am old and fear that I will not see that day, so I will just write down its origin.

Preface written in the year Ren-chen, fourth month, Gui-mao of the Zhenghe era [1112 AD]

Commentary on the Prajna Sutra of Humane Kings Protecting the Nation, Volume 1

Spoken by the Great Master Zhiyi (智者大師) of Tiantai (天臺), recorded by his disciple Guanding (灌頂)

The Great Master, for all sutras, follows the previous example of making five profound meanings: 1. Explanation of the name; 2. Discernment of the substance; 3. Clarification of the doctrine; 4. Discussion of the function; 5. Judgment of the teaching. This sutra takes person and Dharma as its name, Suchness (實相) as its substance, self-practice of cause and effect as its doctrine, provisional and real two wisdoms as its function, and the ripened ghee of Mahayana (大乘) as its teaching aspect. What is said about 'name' has general and specific names. The word 'Sutra' is a general name used for all sections. 'Buddha Speaks the Prajna Paramita Sutra of Humane Kings Protecting the Nation' is a specific name. Also, 'Buddha Speaks the Sutra of Humane Kings Protecting the Nation' distinguishes this section, 'Prajna Paramita (般若波羅蜜)' is a general name used for all sections. 'Buddha Speaks the Prajna Paramita Sutra of Humane Kings Protecting the Nation' is the general name for one section. 'Chapter One, Introduction' is the specific name within this section. However, the establishment of names for the sutras is different. Some are named solely based on Dharma, such as the Nirvana Sutra (涅槃經); some are named solely based on person, such as the Amitabha Sutra (阿彌陀經); some are named solely based on metaphor, such as the Brahma Net Sutra (梵網經); some have both person and Dharma as the title, such as the Vimalakirti Sutra (凈名經) and this sutra; some have both Dharma and metaphor, such as the Lotus Sutra (法華經); some have all three, such as the Avatamsaka Sutra (華嚴經). What is said about 'Buddha' has the meaning of possessing virtues, self-awakening is different from ordinary people, awakening others is different from Arhats, complete awakening is different from Bodhisattvas. Proclaiming with the eight kinds of voice is called 'speaking,' this is the one who can speak.

之人也。仁王下明所說之法。施恩佈德故名為仁。統化自在故稱為王。仁王是能護。國土是所護。由仁王以道治國故也。若望般若。般若是能護。仁王是所護。以持般若故仁王安隱。若以王能傳法。則王是能護。般若是所護也。又仁者忍也。聞善不即喜。聞惡不即怒。能含忍于善惡故云忍也。王者統也。四方歸統故也。此因緣釋。約教則見諸法生。知生是實見諸法滅。滅則是空。空則六塵等國不動不轉故。三界結盡則王安隱。此二乘所得名為仁王。三藏意也。于凡聖同居土而得自在。若觀諸法色即是空。不生不滅如幻如化。三界煩惱一時頓斷。住于界外化城之中。生已度想生安隱想。則是三乘之人共行十地。能護方便有餘化城之國。各得稱王。此通教意。若觀諸法。空即是色。色無邊故般若等法亦復無邊。雖復無邊而與心不相妨礙。如函大蓋大。而無邊之法在一心中。一一法中具諸佛法。從於初地乃至妙覺。分分圓滿住蓮華臺。不動不轉能動能轉。即十地菩薩住檀等六。各各為王。此別教意也。若觀諸法本來不生。今則無滅。雖無生滅。生滅宛然。雙照雙亡。契乎中道。廣大如法界。究竟若虛空。即從初住乃至佛地。四十二心分分明證中道之理。住常寂光各得稱王。此圓教意也。又三藏中。羅漢支佛煩惱盡故得仁王。

【現代漢語翻譯】現代漢語譯本：這樣的人啊。這是《仁王經》下卷所闡明的佛法。施行恩惠，廣佈德澤，所以稱為『仁』。統領教化，自在無礙，所以稱為『王』。仁王是能守護者，國土是被守護者。因為仁王用正道治理國家。如果從般若的角度來看，般若是能守護者，仁王是被守護者。因為持有般若智慧，所以仁王能夠安穩。如果說國王能夠傳播佛法，那麼國王就是能守護者，般若就是被守護者。另外，『仁』是忍耐的意思。聽到善事不立刻歡喜，聽到惡事不立刻憤怒，能夠包容忍耐善惡，所以稱為『忍』。『王』是統領的意思，四方歸順統領，所以稱為『王』。這是從因緣的角度來解釋。從教義的角度來看，見到諸法生起，知道生起是真實的；見到諸法滅去，滅去就是空。空性之中，六塵等國土不動不轉，三界煩惱斷盡，那麼國王就安穩了。這是二乘人所證得的，稱為仁王，這是三藏教的意義。在凡聖同居土中得到自在。如果觀察諸法，色即是空，不生不滅，如幻如化，三界煩惱一時頓斷，安住在界外的化城之中，生起已經度脫的想法，生起安穩的想法，這就是三乘之人共同修行的十地，能夠守護方便，擁有有餘的化城之國，各自可以稱為王，這是通教的意義。如果觀察諸法，空即是（此處原文為星號，指真如自性），沒有邊際，所以般若等佛法也同樣沒有邊際。雖然沒有邊際，但是與心不互相妨礙，就像箱子大蓋子也大一樣，無邊之法在一心中。每一法中都具備諸佛之法，從初地乃至妙覺，分分圓滿，安住在蓮花臺上，不動不轉，能動能轉，就是十地菩薩安住在佈施等六度中，各自為王，這是別教的意義。如果觀察諸法，本來不生，現在也就沒有滅。雖然沒有生滅，但是生滅宛然存在，雙重照見，雙重泯滅，契合于中道。廣大如法界，究竟如虛空，就是從初住乃至佛地，四十二個位次的心分分明明地證悟中道的道理，安住在常寂光中，各自可以稱為王，這是圓教的意義。另外，在三藏教中，阿羅漢、辟支佛因為煩惱斷盡，所以得到仁王的稱號。

【English Translation】 English version: Such a person. This is the Dharma explained in the lower chapter of the Ren Wang Jing (仁王經, Sutra of Humane Kings). Bestowing grace and spreading virtue is why it is called 'Humane (Ren)'. Governing and transforming freely is why it is called 'King (Wang)'. The Humane King is the protector, and the country is what is protected. It is because the Humane King governs the country with the right path. If viewed from the perspective of Prajna (般若, wisdom), Prajna is the protector, and the Humane King is what is protected. Because of upholding Prajna wisdom, the Humane King can be peaceful. If it is said that the king can propagate the Dharma, then the king is the protector, and Prajna is what is protected. Furthermore, 'Humane (Ren)' means forbearance. Upon hearing good things, one does not immediately rejoice; upon hearing bad things, one does not immediately become angry. Being able to contain and endure both good and bad is why it is called 'forbearance'. 'King (Wang)' means to govern, with all directions returning to governance, hence it is called 'King'. This is explained from the perspective of conditions. From the perspective of doctrine, seeing the arising of all dharmas, knowing that arising is real; seeing the cessation of all dharmas, cessation is emptiness. Within emptiness, the six dusts and other countries do not move or transform. When the bonds of the three realms are exhausted, then the king is peaceful. This is what the two vehicles attain, called the Humane King, which is the meaning of the Tripitaka teaching. Attaining freedom in the land where ordinary beings and sages dwell together. If one observes all dharmas, form is emptiness, neither arising nor ceasing, like illusion and transformation, the afflictions of the three realms are instantly cut off, dwelling in the transformation city outside the realm, giving rise to the thought of having already crossed over, giving rise to the thought of peace, then this is the ten stages of practice that the three vehicles jointly practice, being able to protect expedient means, possessing the remaining transformation city-country, each can be called a king, this is the meaning of the connecting teaching. If one observes all dharmas, emptiness is * (此處原文為星號，指真如自性, suchness), * is boundless, therefore Prajna and other dharmas are also boundless. Although boundless, they do not hinder the mind, just as a large box has a large lid, the boundless dharmas are within one mind. Each dharma possesses the dharmas of all Buddhas, from the initial ground to wonderful enlightenment, gradually perfecting, dwelling on the lotus platform, not moving or transforming, able to move and transform, which is the ten-ground Bodhisattvas dwelling in giving and other six perfections, each being a king, this is the meaning of the distinct teaching. If one observes all dharmas, originally not arising, now there is no cessation. Although there is no arising or cessation, arising and cessation are clearly present, doubly illuminating, doubly extinguishing, in accordance with the Middle Way. Vast as the Dharma realm, ultimately like empty space, which is from the initial dwelling to the Buddha ground, the minds of the forty-two stages clearly realize the principle of the Middle Way, dwelling in eternal tranquility and light, each can be called a king, this is the meaning of the perfect teaching. Furthermore, in the Tripitaka teaching, Arhats (阿羅漢, one who is worthy) and Pratyekabuddhas (辟支佛, solitary Buddha) attain the title of Humane King because their afflictions are exhausted.

菩薩及果向忍見思未盡但名王不名仁也。通教佛地別教妙覺圓教極果。各是仁王。當教自有優劣。若非仁則是王也。若約本跡。即三教之仁王為跡。圓教之仁王為本。分論本跡。則圓教十行能為別教之本。通教佛地即是別教之跡。三藏二乘復是通教中本。展轉當教各有本跡云云。觀心者。觀生滅法。見色是有析之至空。心於色上而得自在。此生滅觀心仁王也。觀色即是空空色自在。此無生觀心仁王也。若觀空即是色。次第而入中道正觀。此無量觀心仁王也。若觀色空空色不二而二。二而無二。雙照雙亡。此是實相一心三觀。三觀一心如彼天目不縱不橫而得自在。此圓教觀心仁王也。我今聖主道化無方。子育蒼生仁恩普洽。恒以三觀安隱色心。跡尚叵窮。本誠難究矣。般若者。此云智慧。即智論四十二卷中釋也。開善藏法師並用此說。論第七十又有一解云。莊般若不可稱。般若甚深極重。智慧輕薄。是故不能稱。莊嚴旻師以此文說般若名含眾義。智慧唯是一門。非正翻譯。詳二師說各成諍競。今為通之。夫般若者。自有二種。一實二權。權即可翻。實則不可。實則圓教。權則前三。又權不可翻。即三藏實色不可令色即是空。實即可翻。即三智也。通教一切智。別教道種智。圓教一切種智。豈可各固一見以局大方火炎不可

【現代漢語翻譯】現代漢語譯本菩薩以及證得果位但忍位、見惑、思惑尚未斷盡的，只能稱為『王』，不能稱為『仁』（仁王）。通教的佛地、別教的妙覺、圓教的極果，各自才是『仁王』。各個教法自身有優劣之分。如果不是『仁』，那只是『王』而已。如果從本跡的角度來說，前三教的『仁王』是跡，圓教的『仁王』是本。分開討論本跡，那麼圓教十行位能作為別教的本，通教的佛地就是別教的跡。三藏教的聲聞、緣覺二乘又是通教中的本。輾轉相依，各個教法都有各自的本跡，如此等等。觀心的方法是，觀察生滅法，見到色法是有，通過分析達到空。心在色法上得到自在。這是生滅觀的觀心仁王。觀察色法即是空，從空到色，自在無礙。這是無生觀的觀心仁王。如果觀察空即是色，次第進入中道正觀。這是無量觀的觀心仁王。如果觀察色和空，空和色不二而二，二而不二，雙重觀照，雙重泯滅。這是實相一心三觀，三觀一心，就像天目的觀照一樣，不縱不橫，而得到自在。這是圓教觀心的仁王。我現在作為聖明的君主，以無邊的佛道教化眾生，像父母養育子女一樣，仁慈恩惠普遍施予。常常用三觀來安定眾生的色身和心識，所顯現的跡象尚且難以窮盡，根本的本體更是難以探究啊！般若，在這裡翻譯為『智慧』，也就是智度論第四十二卷中的解釋。開善藏法師也採用這種說法。智度論第七十卷又有另一種解釋說，『莊』（莊嚴）般若不可稱量，般若甚深極重，智慧輕薄，所以不能稱量。莊嚴旻法師用這段文字來說明般若這個名稱包含多種含義，而智慧只是其中一個方面，不是正確的翻譯。詳細分析兩位法師的說法，各自形成爭論。現在爲了調和他們的觀點，般若，自身有兩種，一是實般若，二是權般若。權般若可以翻譯，實般若則不可翻譯。實般若是圓教的般若，權般若是前三教的般若。又，權般若不可翻譯，比如三藏教的實色，不能使色即是空。實般若可以翻譯，比如三智。通教的一切智，別教的道種智，圓教的一切種智。怎麼可以各自固守一種見解來侷限廣大的佛法呢？就像火焰一樣不可接近！

【English Translation】 English version Bodhisattvas and those who have attained the fruit but whose endurance, views, and thoughts are not yet exhausted are only called 'Kings' (Wang), not 'Benevolent Kings' (Ren Wang). The Buddha-land of the Common Teaching (Tong Jiao), the Wonderful Enlightenment of the Distinct Teaching (Bie Jiao), and the Ultimate Fruit of the Perfect Teaching (Yuan Jiao) are each 'Benevolent Kings'. Each teaching has its own superiorities and inferiorities. If it is not 'Benevolent' (Ren), then it is only a 'King' (Wang). If viewed from the perspective of fundamental and manifested aspects (Benji), the 'Benevolent Kings' of the first three teachings are the manifested aspects, and the 'Benevolent King' of the Perfect Teaching is the fundamental aspect. Separately discussing the fundamental and manifested aspects, then the Ten Practices (Shi Xing) of the Perfect Teaching can serve as the fundamental aspect of the Distinct Teaching, and the Buddha-land of the Common Teaching is the manifested aspect of the Distinct Teaching. The Two Vehicles (Er Cheng) of the Tripitaka Teaching (San Zang Jiao) are again the fundamental aspect in the Common Teaching. Interdependently, each teaching has its own fundamental and manifested aspects, and so on. The method of contemplating the mind is to observe the phenomena of arising and ceasing, seeing that form (rupa) is existent, and through analysis, reaching emptiness (sunyata). The mind attains freedom in relation to form. This is the Benevolent King of the contemplation of arising and ceasing. Observing form as emptiness, from emptiness to form, freely and without obstruction. This is the Benevolent King of the contemplation of non-arising. If one observes emptiness as form, entering the Middle Way (Madhyamaka) and correct contemplation in sequence. This is the Benevolent King of the contemplation of immeasurable aspects. If one observes form and emptiness, emptiness and form as not two yet two, two yet not two, contemplating both aspects simultaneously and extinguishing both aspects simultaneously. This is the True Mark (real characteristic) of the One Mind and Three Contemplations (San Guan), the Three Contemplations as One Mind, just like the observation of the heavenly eye (tianmu), neither vertical nor horizontal, and attaining freedom. This is the Benevolent King of the contemplation of the mind in the Perfect Teaching. I, now as the sagacious ruler, teach and transform sentient beings with boundless Buddhist principles, like parents raising children, bestowing benevolence and grace universally. Constantly using the Three Contemplations to pacify the physical body and consciousness of sentient beings, the manifested traces are difficult to exhaust, and the fundamental essence is even more difficult to fathom! Prajna, here translated as 'wisdom', is the explanation in the forty-second volume of the Mahaprajnaparamita Sastra (Zhi Du Lun). Dharma Master Kai Shan Zang also adopts this explanation. The seventieth volume of the Mahaprajnaparamita Sastra has another explanation, saying that 'Zhuang' (adornment) of Prajna is immeasurable, Prajna is extremely profound and weighty, while wisdom is light and shallow, so it cannot be measured. Dharma Master Zhuang Yan Min uses this passage to explain that the name Prajna contains multiple meanings, while wisdom is only one aspect of it, not a correct translation. Analyzing the statements of the two Dharma Masters in detail, each forms a dispute. Now, to reconcile their views, Prajna itself has two types, one is True Prajna, and the other is Expedient Prajna. Expedient Prajna can be translated, while True Prajna cannot be translated. True Prajna is the Prajna of the Perfect Teaching, while Expedient Prajna is the Prajna of the first three teachings. Also, Expedient Prajna cannot be translated, such as the real form in the Tripitaka Teaching, one cannot make form identical to emptiness. True Prajna can be translated, such as the Three Wisdoms (San Zhi). The All-Wisdom (Sarvajna) of the Common Teaching, the Wisdom of the Paths (Margajnana) of the Distinct Teaching, and the All-Knowing Wisdom (Sarvakarajnana) of the Perfect Teaching. How can one each stubbornly adhere to one's own view to limit the vast Buddha-dharma? It's like a flame that cannot be approached!

取實當有在也。然智與慧經論解殊。成實合釋云。真慧名智即慧是智也。凈名離說。知一切眾生心念。如應說法起于智業。不取不捨入一相門。起于慧業者。釋云。智是有。慧是空。有智故不住空。有慧故不住有。今此般若具翻八部。有人云。天王一部即仁王部攝。此解不可。若如大經中明人王。亦天王。斯則可也。問。人仁字別。云何取同。答。大經云。有仁恩故名之為人。老經云。聖人不仁以百姓為芻狗。故知人王行仁不求恩報。若背道之主但人非仁。順道之主是人亦仁。問。仁義云何。答。以字論義理則易明。上一表天德。下一表地德。立人表人德。聖主道侔造化。德合三才。故曰仁王也。問。古人云。仁王經非正傳譯。是事云何。答。寡識小智深可憐愍。豈有不見目錄。即云非是正翻。海庸不信山木似魚夏革亦云。古初無物。嗚呼盲目誚玻璃珠。且準下經自有兩本。一廣說。如散華品云。爾時十六大國王。聞佛所說十萬億偈般若波羅蜜散花供養。二者略本。即今經文。譯者不同。前後三本。一者晉時永嘉年。月支三藏曇摩羅察。晉云法護。翻出二卷。名仁王般若。二是偽秦弘始三年。鳩摩羅什。于長安逍遙園別館翻二卷。名佛說仁王護國般若波羅蜜。三者梁時真諦。大同年于豫章實因寺翻出一卷。名仁王般若

【現代漢語翻譯】現代漢語譯本：執著于實有，認為事物真實存在。然而，『智』（jnana，智慧）與『慧』（prajna，般若智慧）在經論中的解釋有所不同。《成實論》的合釋說：『真正的智慧名為智，即慧就是智。』《維摩詰經》中說：『知曉一切眾生的心念，如其根器說法，由此生起智業，不取不捨，進入一相法門，由此生起慧業。』解釋說：『智是有，慧是空。因為有智，所以不住于空；因為有慧，所以不住于有。』現在這部《般若經》完整地翻譯了八部。有人說，天王部包含在仁王部中，這種解釋不可取。如果像《大般涅槃經》中說明的人王也是天王，這樣說還可以。問：『人』和『仁』字不同，怎麼能認為相同呢？答：《大般涅槃經》說：『因為有仁慈恩惠，所以稱為人。』《老子》說：『聖人不仁，以百姓為芻狗。』所以知道人王施行仁政，不求恩報。如果背離正道的君主，只是人而不是仁；順應正道的君主，是人也是仁。問：『仁義』是什麼？答：從字形來論，義理就容易明白。『上』字代表天德，『下』字代表地德，立『人』字代表人的德行。聖明的君主，其道可以與造化相比，其德可以與天地人三才相合，所以稱為仁王。問：古人說，《仁王經》不是正確的翻譯，這件事怎麼樣？答：見識淺薄、智慧低下的人，實在可憐。難道是沒有見過目錄，就說不是正確的翻譯嗎？就像海里的動物不相信山上的樹木，夏天的蟲子也說沒有冬天一樣。唉，就像盲人嘲笑玻璃珠。而且參照下經，自有兩個版本：一個是廣說本，如《散華品》中說：『當時十六大國王，聽聞佛所說的十萬億偈般若波羅蜜，散花供養。』另一個是略本，就是現在的經文。譯者不同，前後有三個版本：一是晉朝永嘉年間，月支三藏曇摩羅察（Dharmaraksa），晉地稱他為法護，翻譯出二卷，名為《仁王般若》。二是偽秦弘始三年，鳩摩羅什（Kumarajiva）在長安逍遙園別館翻譯二卷，名為《佛說仁王護國般若波羅蜜》。三是梁朝真諦（Paramartha），大同年間在豫章實因寺翻譯出一卷，名為《仁王般若》。

【English Translation】 English version: To grasp at reality is to believe in the existence of things. However, 'jnana' (wisdom) and 'prajna' (transcendental wisdom) have different interpretations in sutras and treatises. The combined explanation in the Tattvasiddhi Shastra says: 'True wisdom is called jnana, meaning prajna is jnana.' The Vimalakirti Sutra says: 'Knowing the thoughts of all sentient beings, teaching according to their capacities, thereby giving rise to the karma of jnana, neither grasping nor abandoning, entering the one-aspect dharma gate, thereby giving rise to the karma of prajna.' The explanation says: 'Jnana is existence, prajna is emptiness. Because of jnana, one does not abide in emptiness; because of prajna, one does not abide in existence.' Now, this Prajna Sutra is a complete translation of eight sections. Some say that the Heavenly King section is included in the Benevolent King section, but this explanation is unacceptable. If, as explained in the Mahaparinirvana Sutra, the Human King is also a Heavenly King, then this statement is acceptable. Question: The characters for 'human' (人) and 'benevolence' (仁) are different, how can they be considered the same? Answer: The Mahaparinirvana Sutra says: 'Because of having benevolence and kindness, one is called a human.' Laozi says: 'The sage is not benevolent, treating the people as straw dogs.' Therefore, it is known that a human king practices benevolent governance, not seeking repayment. If a ruler deviates from the right path, he is merely a human and not benevolent; a ruler who follows the right path is both human and benevolent. Question: What is 'benevolence and righteousness'? Answer: From the perspective of the characters, the meaning is easily understood. The 'upper' part represents the virtue of heaven, the 'lower' part represents the virtue of earth, and the character 'human' represents the virtue of humans. A wise ruler, his way can be compared to creation, and his virtue can be aligned with the three realms of heaven, earth, and humanity, therefore he is called a Benevolent King. Question: The ancients said that the Benevolent King Sutra is not a correct translation, what about this matter? Answer: Those with shallow knowledge and little wisdom are truly pitiable. Could it be that they have not seen the catalog and therefore say it is not a correct translation? It is like sea creatures not believing in mountain trees, and summer insects saying there is no winter. Alas, like a blind person mocking a glass bead. Moreover, referring to the sutra below, there are two versions: one is the expanded version, as said in the Scattering Flowers Chapter: 'At that time, the sixteen great kings, hearing the Buddha speak of the ten trillion verses of the Prajnaparamita, scattered flowers as offerings.' The other is the abridged version, which is the current sutra text. The translators are different, with three versions before and after: The first is during the Yongjia era of the Jin Dynasty, when the Tripitaka master Dharmaraksa (曇摩羅察) from Yuezhi, known as Fahu (法護) in Jin, translated two volumes, named Benevolent King Prajna. The second is in the third year of the Hongshi era of the Pseudo-Qin Dynasty, when Kumarajiva (鳩摩羅什) translated two volumes in the Xiaoyao Garden Villa in Chang'an, named Buddha Speaks of the Benevolent King Protecting the Country Prajnaparamita. The third is during the Liang Dynasty, when Paramartha (真諦) translated one volume in the Shiyin Temple in Yuzhang during the Datong era, named Benevolent King Prajna.

經。疏有六卷。雖有三本秦為周悉。依費長房入藏目錄云耳。波羅蜜者。此云事究竟。亦云到彼岸。生死為此涅槃為彼。煩惱為中流。六度為船筏。此因緣釋也。三藏實有為此。實有滅為彼。見思為中流。八正為船。通教以色為此。即空為彼。見思為中流。六度為船。別教以色空為此。空即是色為彼。無明為中流。無量行為船。圓教以色空空色不二而二為此。二而無二為彼。無明為中流。一行無量行無量行一行為船。隨前諸教而度云到彼岸。此約教釋也。空觀觀色即空及色滅空。雖有巧拙同斷見思。而論彼此。假觀觀三假得理論彼此。中觀十信已前十住已后論彼此。此觀心釋也。經有翻無翻各具五義。廣如法華玄雲云。約教六塵俱經。經云。或以光明而作佛事。即色塵為經。或以音聲而作佛事。即聲為經。或以飯香而作佛事。實即香塵經。食飯入津即味塵經。搖唇動舌即觸塵經。寂然無聲諸菩薩等。得入三昧。即法塵經。一一塵根各有約教本跡觀心釋也。又但以文字為經心行為緯。能成正覺之疋帛故。取世經以喻焉。序者由也次也。品者梵云跋瞿。此云品。謂品類也。義類相從。即為一品。第者。欲令不亂。一者。義乃在初。釋名竟。第二辨體者。有人云。文義為體。此通說也。有云。無相為體者。四教皆有無相。無

相永漫亦通說也。有云。以五忍十地為體。如下經云。五忍是菩薩法。具列五忍竟。結云名為諸佛菩薩修般若波羅蜜。故知因修般若證五忍。一切佛菩薩無不由五忍而成聖。故以五忍十地為體。今則不然。先釋體字。體者法也。各親其親各子其子。君臣撙節。若無體者。則非法也。出世間法亦復如是。善惡凡聖菩薩佛。一切不出法性。正指實相為體。普賢觀云。大乘因者諸法實相。大乘果者亦諸法實相。實相即法性。依此法性因得法性果。故知此經以實相為體。若別論之。般若二種。一共二乘人說。二者不共。準此實相亦有二種。一共。二不共。共者但見於空不見不空。不斷無明但除見思。此偏真實相。不共者名中道實相。別教地前次第修初地方證。圓教一心從初住乃至佛果。皆名圓證。若論權實即共者是化他之權。不共者是自行之實云云。約教即般若是通唯無三藏。有三乘共行十地。有別入通有圓入通。通正二傍。即通別是權。圓教是實。此經雖具三教。正以圓實相為體也。第三明宗。宗者要也。所謂佛自行因果以為宗也。有以無生正觀為宗。離有無二邊假雲中道。故下文云。般若無知無見不行不受不生不滅。此通教意。但得於權而失於實。今以佛自行因果以為宗要。令諸聞者欣樂增修。一色一香無非般若。般若真

【現代漢語翻譯】現代漢語譯本：相永漫也這樣認為。有人說，以五忍（指伏忍、信忍、順忍、無生忍、寂滅忍）十地（指歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地）為體。如下面的經文所說：『五忍是菩薩法。』詳細列出五忍之後，總結說『名為諸佛菩薩修般若波羅蜜』。因此可知，因為修習般若而證得五忍，一切佛菩薩沒有不是通過五忍而成聖的，所以以五忍十地為體。現在則不然。先解釋『體』字，體就是法。各自親愛自己的親人，各自養育自己的子女，君臣之間節儉。如果沒有『體』，那就是非法。出世間法也是這樣，善惡、凡聖、菩薩、佛，一切都離不開法性，正是指實相為體。《普賢觀》中說：『大乘的因是諸法實相，大乘的果也是諸法實相。』實相就是法性，依靠此法性之因，得到法性之果。所以知道此經以實相為體。如果分別論述，般若有兩種：一種是和二乘人（聲聞乘和緣覺乘）共同說的，一種是不共的。按照這個道理，實相也有兩種：一種是共同的，一種是不共的。共同的只是見到空，沒有見到不空，不斷除無明，只是去除見思惑（指見惑和思惑）。這是偏頗的真實相。不共的叫做中道實相，別教（藏教、通教、別教、圓教中的別教）在十地之前次第修習，初地才證得。圓教（藏教、通教、別教、圓教中的圓教）一心從初住（菩薩五十二個階位中的初住位）乃至佛果，都叫做圓證。如果論述權實，那麼共同的是化他（教化他人）的權巧方便，不共的是自行（自己修行）的真實。從教義上說，般若是通教（藏教、通教、別教、圓教中的通教），唯獨沒有三藏教（小乘教）。有三乘（聲聞乘、緣覺乘、菩薩乘）共同修行的十地，有從別教進入通教的，有從圓教進入通教的。通教是正，別教是傍，即通教和別教是權巧方便，圓教是真實。此經雖然具備三教，但正是以圓教的實相為體。第三說明宗。宗就是綱要。所謂佛的自行因果作為宗要。有人以無生正觀為宗，離開有和無的二邊，假立中道。所以下文說：『般若無知無見，不行不受，不生不滅。』這是通教的意義，只是得到了權巧方便而失去了真實。現在以佛的自行因果作為宗要，讓聽聞的人欣喜樂於增進修習，一色一香沒有不是般若的，般若真實。

【English Translation】 English version: Xiang Yongman also agrees with this view. Some say that it takes the Five Forbearances (Wu Ren: Patience of Subduing, Patience of Faith, Patience of Obedience, Patience of Non-origination, Patience of Quiescence) and the Ten Grounds (Shi Di: Joyful Ground, Ground of Purity, Ground of Light, Ground of Blazing Wisdom, Ground of Difficult Conquest, Ground of Manifestation, Ground of Far Progress, Ground of Immovability, Ground of Good Wisdom, Ground of Dharma Cloud) as its substance. As the following scripture says: 'The Five Forbearances are the Dharma of Bodhisattvas.' After listing the Five Forbearances in detail, it concludes: 'It is called the practice of Prajna Paramita by all Buddhas and Bodhisattvas.' Therefore, it can be known that one attains the Five Forbearances through the practice of Prajna, and all Buddhas and Bodhisattvas become saints through the Five Forbearances. Therefore, it takes the Five Forbearances and the Ten Grounds as its substance. Now, it is not so. First, explain the word 'substance' (Ti). Substance is Dharma. Each loves their own relatives, each raises their own children, and there is frugality between rulers and ministers. If there is no 'substance', then it is not Dharma. The Dharma of transcending the world is also like this. Good and evil, ordinary and saintly, Bodhisattvas and Buddhas, all cannot be separated from Dharma-nature. It precisely refers to Reality as the substance. The 'Universal Worthy Contemplation' (Pu Xian Guan) says: 'The cause of the Mahayana is the Reality of all Dharmas, and the result of the Mahayana is also the Reality of all Dharmas.' Reality is Dharma-nature. Relying on this Dharma-nature as the cause, one obtains the Dharma-nature as the result. Therefore, it is known that this scripture takes Reality as its substance. If discussed separately, there are two types of Prajna: one is commonly spoken to the Two Vehicles (Sheng Wen Cheng and Yuan Jue Cheng), and the other is uncommon. According to this principle, there are also two types of Reality: one is common, and the other is uncommon. The common one only sees emptiness but does not see non-emptiness, does not cut off ignorance but only removes the delusions of views and thoughts (Jian Huo and Si Huo). This is a biased Reality. The uncommon one is called the Middle Way Reality. The Separate Teaching (Bie Jiao, one of the four teachings: Zang Jiao, Tong Jiao, Bie Jiao, Yuan Jiao) cultivates sequentially before the Ten Grounds, and only the first ground is attained. The Perfect Teaching (Yuan Jiao, one of the four teachings: Zang Jiao, Tong Jiao, Bie Jiao, Yuan Jiao) wholeheartedly, from the initial dwelling (Chu Zhu, the initial dwelling position in the fifty-two stages of a Bodhisattva) to the Buddha-fruit, is called perfect attainment. If discussing provisional and real, then the common one is the provisional means of transforming others (Hua Ta), and the uncommon one is the reality of self-cultivation (Zi Xing). From the perspective of teachings, Prajna is the Common Teaching (Tong Jiao, one of the four teachings: Zang Jiao, Tong Jiao, Bie Jiao, Yuan Jiao), and only lacks the Tripitaka Teaching (Xiao Cheng Jiao, the teaching of the Hinayana). There are the Ten Grounds that the Three Vehicles (Sheng Wen Cheng, Yuan Jue Cheng, and Pu Sa Cheng) cultivate together, and there are those who enter the Common Teaching from the Separate Teaching, and those who enter the Common Teaching from the Perfect Teaching. The Common Teaching is the direct, and the Separate Teaching is the indirect, meaning the Common Teaching and the Separate Teaching are provisional means, and the Perfect Teaching is real. Although this scripture possesses the three teachings, it is precisely the Reality of the Perfect Teaching that is taken as its substance. Third, explain the purpose (Zong). Purpose is the essence. The so-called Buddha's self-cultivation cause and effect is taken as the purpose. Some take the Non-origination Correct View as the purpose, departing from the two extremes of existence and non-existence, and falsely establishing the Middle Way. Therefore, the following text says: 'Prajna has no knowledge, no seeing, no action, no reception, no birth, and no extinction.' This is the meaning of the Common Teaching, only obtaining the provisional means and losing the reality. Now, taking the Buddha's self-cultivation cause and effect as the purpose, let those who hear it be delighted to increase their cultivation, one color and one fragrance are all Prajna, Prajna is real.

智離有離無。雖離有無有無宛然。雖復宛然只自無相。故以無相因果以為宗也。問。宗與體何異。答。宗如綱裘。體如毛目。振裘毛舉。動綱目起。宗體之義若此。又如釵釧金銀。是體匠者造之是宗。今實相之理是體。修因得果為宗也云云。第四辨用。用者力用也。有人云。此經以內外二護為用。內護者。下文云爲諸菩薩說護佛果因緣護十地行因緣。言外護者。下文云吾今為汝說護國因緣。令國土獲安七難不起。災害不生萬民安樂。名外護也。此但得一俗一真。真又不定。通別圓皆有十地為護。何者十地故不可全依。今以諸佛二智為力用。以諸如來皆以實智自照權智照他。然此經有三種權實。通別雖有實智亦名為權。圓教雖復有權亦總稱實。以圓教是佛自行二智。照理即鑒機。鑒機即照理。如薩婆悉達彎祖王弓滿名為力。穿七鐵鼓貫一鐵圍山洞地徹水名為用。通別力用微弱。如凡人弓箭。何者以通稟化他二智。或等照理不遍。或次第。方知不若圓教圓照圓證。故以圓中二智為用也。即權智護同居有餘實報等國令七難不起。實智護圓教四十二心之因果。經云護十地行因緣。此通約三教所行十地也云云。第五明教相。弘宣正法須識教之偏圓。廣如法華玄義。今略明之。教者聖人被下之言也。相者分別同異也。此經部屬般若

【現代漢語翻譯】現代漢語譯本智離是有還是無？雖然離開了有和無，但有和無的現象依然清晰呈現。即使如此清晰呈現，其自性仍然是無相的。所以，以無相的因果作為本宗的宗旨。問：『宗』（宗旨）和『體』（本體）有什麼不同？答：『宗』就像裘衣的綱繩，『體』就像裘衣上的毛。提起裘衣的綱繩，裘毛就會豎起；牽動綱繩，網上的孔眼就會張開。『宗』和『體』的意義就像這樣。又比如釵和釧，金和銀是『體』，工匠製造它們是『宗』。現在，實相的道理是『體』，通過修行因地而得到果報是『宗』，等等。第四，辨別作用。『用』是指力量和作用。有人說，這部經以內護和外護兩種作用為『用』。內護是指下文所說的『為諸菩薩說護佛果因緣護十地行因緣』（為各位菩薩解說守護佛果的因緣，守護十地修行的因緣）。外護是指下文所說的『吾今為汝說護國因緣。令國土獲安七難不起。災害不生萬民安樂』（我現在為你們解說守護國家的因緣，使國家獲得安定，七種災難不發生，災害不產生，萬民安樂），這叫做外護。但這隻得到了一種世俗的和一個真實的。而且真實的也不確定，通教、別教、圓教都有十地作為守護。為什麼說十地不可完全依靠呢？現在以諸佛的二智作為力量和作用。諸位如來都以實智（Satyajnana）自我觀照，以權智（Upayajnana）觀照他人。然而這部經有三種權實。通教和別教雖然有實智，也稱為權智。圓教即使有權智，也總稱為實智。因為圓教是佛陀自己修行的二智。照見真理就是鑑別根機，鑑別根機就是照見真理。比如薩婆悉達（Sarvasiddha，悉達多太子）彎曲祖王的弓，拉滿弓弦是『力』，射穿七個鐵鼓，貫穿一個鐵圍山，洞穿大地直到水底是『用』。通教和別教的力量和作用微弱，就像凡人的弓箭。為什麼呢？因為通教稟賦的是化他二智，或者平等照見真理不全面，或者有次第。才知道不如圓教的圓滿照見和圓滿證悟。所以以圓教中的二智作為『用』。即用權智守護同居土、有餘土、實報土等國土，使七難不發生。用實智守護圓教四十二心之因果。經中說『護十地行因緣』，這是通約三教所修行的十地，等等。第五，闡明教相。弘揚正法必須認識教法的偏和圓，詳細內容如《法華玄義》所說。現在簡略地說明。『教』是聖人向下施予的言教。『相』是分別相同和不同。這部經屬於般若部。第五明教相。弘宣正法須識教之偏圓。廣如法華玄義。今略明之。教者聖人被下之言也。相者分別同異也。此經部屬般若

【English Translation】 English version Is 'Wisdom-detachment' detachment from existence or non-existence? Although detached from existence and non-existence, the phenomena of existence and non-existence are still clearly present. Even with such clear presentation, its self-nature is still without characteristics ( Animitra ). Therefore, the cause and effect of 'no-characteristics' is taken as the principle of this school. Question: What is the difference between 'Principle' and 'Substance'? Answer: 'Principle' is like the main rope of a fur coat, and 'Substance' is like the fur on the coat. When the main rope of the fur coat is lifted, the fur will stand up; when the main rope is moved, the holes in the net will open. The meaning of 'Principle' and 'Substance' is like this. Also, for example, with hairpins and bracelets, gold and silver are the 'Substance', and the craftsman who makes them is the 'Principle'. Now, the principle of 'True Reality' is the 'Substance', and obtaining retribution through cultivating the cause is the 'Principle', and so on. Fourth, distinguishing the function. 'Function' refers to power and effect. Some people say that this sutra takes the two functions of inner protection and outer protection as its 'Function'. Inner protection refers to what is said in the following text: 'Explaining the causes and conditions for protecting the Buddha-fruit for all Bodhisattvas, and protecting the practice of the Ten Grounds'. Outer protection refers to what is said in the following text: 'I will now explain to you the causes and conditions for protecting the country, so that the country may be secure, the seven disasters will not occur, disasters will not arise, and all people will be happy', this is called outer protection. But this only obtains one mundane and one true. Moreover, the true is also uncertain, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching all have the Ten Grounds as protection. Why is it said that the Ten Grounds cannot be fully relied upon? Now, the two wisdoms of all Buddhas are taken as power and function. All Tathagatas use True Wisdom ( Satyajnana ) to illuminate themselves, and use Expedient Wisdom ( Upayajnana ) to illuminate others. However, this sutra has three kinds of Expedient and True. Although the Shared Teaching and the Distinct Teaching have True Wisdom, they are also called Expedient Wisdom. Even if the Perfect Teaching has Expedient Wisdom, it is generally called True Wisdom. Because the Perfect Teaching is the two wisdoms that the Buddha himself practices. Illuminating the truth is discerning the potential, and discerning the potential is illuminating the truth. For example, Sarvasiddha ( Sarvasiddha , Prince Siddhartha) bending the bow of the ancestral king, pulling the bowstring to the full is 'Power', shooting through seven iron drums, penetrating an iron mountain range, and piercing the earth to the bottom of the water is 'Function'. The power and function of the Shared Teaching and the Distinct Teaching are weak, like the bows and arrows of ordinary people. Why? Because the Shared Teaching is endowed with the two wisdoms of transforming others, or equally illuminating the truth is not comprehensive, or it is sequential. Only then do we know that it is not as good as the Perfect Teaching's perfect illumination and perfect realization. Therefore, the two wisdoms in the Perfect Teaching are taken as 'Function'. That is, using Expedient Wisdom to protect the lands of Co-dwelling, Remnant, and True Retribution, etc., so that the seven disasters do not occur. Using True Wisdom to protect the cause and effect of the forty-two minds of the Perfect Teaching. The sutra says 'Protecting the causes and conditions for the practice of the Ten Grounds', this is a general reference to the Ten Grounds practiced by the three teachings, and so on. Fifth, elucidating the characteristics of the teachings. To promote the orthodox Dharma, one must recognize the partial and complete aspects of the teachings, as detailed in the Profound Meaning of the Lotus Sutra. Now, I will briefly explain it. 'Teaching' is the teaching given downwards by the sages. 'Characteristics' is distinguishing similarities and differences. This sutra belongs to the Prajna section. Fifth, elucidating the characteristics of the teachings. To promote the orthodox Dharma, one must recognize the partial and complete aspects of the teachings, as detailed in the Profound Meaning of the Lotus Sutra. Now, I will briefly explain it. 'Teaching' is the teaching given downwards by the sages. 'Characteristics' is distinguishing similarities and differences. This sutra belongs to the Prajna section.

教通衍門。是熟酥味經。說護佛果及護十地行因緣。又王問摩訶衍云何照。故知非三藏教明矣。雖有八偈談無常生滅等事。乃舉往昔百法師。用小乘說世間不堅。以勸普明舍國即屬助道。非今經正說也。次入文解釋。夫震旦講說不同。或有分文。或不分者。只如大論。釋大品不分科段。天親涅槃即有分文。道安別置序正流通。劉虬但隨文解釋。此亦人情蘭菊好樂不同。意在達玄。非存涉事。今且依分文者況。聖人說法必有由漸。故初明序分。序彰正顯利益當時。名正說分。末世眾生同沾法利名流通分。此經八品。序品為序分。觀空下六品為正說分。囑累品為流通分。若望經文。受持品末佛告月光下。即是流通分云云。今初二序。一者證信。二者發起。亦名通序別序。亦名如來序阿難序。亦名經前序經後序。六事證經名證信序。起發正宗名發起序。諸經通有名通序。此經獨有名別序。金口所說名如來序。阿難證信名阿難序。佛在時故名經前序。集者所置名經後序。今且依初從如是下。至僉然而坐。名證信序。爾時十號下是發起序。證信序者。大智論云。佛于俱夷那竭國薩羅雙樹林中。北首臥將入涅槃。爾時阿難親愛未除心沒憂海。阿泥盧豆語阿難言。汝守法藏人。不應如凡自沒憂海。佛將付汝法。汝今愁悶失所受事。汝

【現代漢語翻譯】教通衍門（佛教術語，指教義通達大乘之門）。這是熟酥味經（比喻佛經的精妙之處）。講述了護持佛果以及護持十地菩薩修行因緣的事情。而且國王問摩訶衍（大乘）如何照見真理。因此可知這並非三藏教（經、律、論）所能闡明的。雖然有八句偈語談論無常生滅等事，那是舉了往昔百法師的例子，用小乘的觀點來說明世間的不堅固，以此勸普明菩薩捨棄國家，這屬於助道之行，並非此經主要講述的內容。接下來進入經文的解釋。震旦（中國的古稱）的講說方式不同，有的分文，有的不分。比如《大智度論》，解釋《大品般若經》時不分科段。天親菩薩的《涅槃經論》就有分文。道安法師另外設定了序分、正宗分、流通分。劉虬只是隨文解釋。這就像人們對蘭花和菊花的喜好不同一樣，意在通達玄妙的道理，而不是拘泥於表面的事情。現在暫且按照分文的方式來說明。聖人說法必然循序漸進，所以首先說明序分。序分彰顯正宗，顯現利益，使當時的人受益，稱為正說分。末世的眾生共同沾染佛法的利益，稱為流通分。這部經有八品，序品為序分，觀空品以下的六品為正說分，囑累品為流通分。如果從經文來看，受持品末尾佛告月光菩薩以下，就是流通分等等。現在先說兩種序，一是證信序，二是發起序。也叫通序和別序，也叫如來序和阿難序，也叫經前序和經後序。六事成就，證明經典，名為證信序。發起正宗，名為發起序。諸經通有的，名為通序。此經獨有的，名為別序。佛金口所說的，名為如來序。阿難尊者證明可信的，名為阿難序。佛在世時說的，名為經前序。結集者所安置的，名為經後序。現在暫且按照第一種，從『如是』以下，到『僉然而坐』，名為證信序。『爾時十號』以下是發起序。證信序，《大智度論》中說，佛在拘夷那竭國（Kushinagar，古印度地名）薩羅雙樹林中（Sala Grove，沙羅樹林），頭朝北側臥，將要進入涅槃。當時阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）親愛之情未除，心中沉沒在憂愁的海洋里。阿泥盧豆（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）告訴阿難說，你作為護法之人，不應該像凡夫一樣沉沒在憂愁的海洋里。佛將要付囑給你佛法，你現在愁悶，會失去所要接受的事情。

【English Translation】 The teaching penetrates the gate of the Mahayana (Mahayana, the Great Vehicle, a major branch of Buddhism). This is like a sutra with the flavor of clarified butter (a metaphor for the exquisite nature of Buddhist scriptures). It speaks of protecting the Buddha-fruit and the causes and conditions for the practice of the Ten Bhumis (Ten Bhumis, the ten stages of the Bodhisattva path). Moreover, the king asked about how the Mahayana (Mahayana, the Great Vehicle, a major branch of Buddhism) illuminates. Therefore, it is known that this is not clearly explained by the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma). Although there are eight verses discussing impermanence, birth, and death, they cite the example of the hundred Dharma masters of the past, using the Hinayana (Hinayana, the Small Vehicle, an earlier branch of Buddhism) perspective to explain the impermanence of the world, in order to encourage Puming Bodhisattva to renounce his kingdom, which belongs to the auxiliary path and is not the main teaching of this sutra. Next, we enter the explanation of the text. The methods of lecturing in China (Zhendan, ancient name for China) are different; some divide the text, and some do not. For example, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) does not divide the Mahaprajnaparamita Sutra into sections. The Nirvana Sutra Commentary by Vasubandhu (Vasubandhu, a famous Buddhist scholar) does have divisions. Dao'an (Dao'an, a famous Buddhist monk) separately established the introduction, the main body, and the conclusion. Liu Qiu simply explained the text as it is. This is like people's different preferences for orchids and chrysanthemums; the intention is to understand the profound principles, not to be attached to superficial matters. Now, let's temporarily explain it according to the method of dividing the text. The Buddha's teachings must be gradual, so first, we explain the introduction. The introduction reveals the main teaching, manifests the benefits, and benefits the people of that time, which is called the main teaching. The sentient beings of the degenerate age commonly receive the benefits of the Dharma, which is called the conclusion. This sutra has eight chapters; the introduction chapter is the introduction, the six chapters from the chapter on contemplating emptiness are the main teaching, and the entrustment chapter is the conclusion. If we look at the text of the sutra, the part from 'The Buddha told Moonlight Bodhisattva' at the end of the chapter on receiving and upholding is the conclusion, and so on. Now, let's first talk about the two introductions: the attestation of faith and the arising of the teaching. They are also called the general introduction and the specific introduction, the Tathagata's (Tathagata, one of the titles of the Buddha) introduction and Ananda's (Ananda, one of the Buddha's ten great disciples, known for his excellent memory) introduction, the introduction before the sutra and the introduction after the sutra. The six factors that prove the sutra are called the attestation of faith. The arising of the main teaching is called the arising of the teaching. What is common to all sutras is called the general introduction. What is unique to this sutra is called the specific introduction. What is spoken by the Buddha's golden mouth is called the Tathagata's introduction. What is attested to by the Venerable Ananda is called Ananda's introduction. What was spoken when the Buddha was in the world is called the introduction before the sutra. What was established by the compilers is called the introduction after the sutra. Now, let's temporarily follow the first one, from 'Thus have I heard' to 'They sat down in unison,' which is called the attestation of faith. 'At that time, the ten titles' and below is the arising of the teaching. The Mahaprajnaparamita-sastra says about the attestation of faith that when the Buddha was in the Sala Grove (Sala Grove, a grove of Sala trees) in Kushinagar (Kushinagar, an ancient Indian city), lying down with his head facing north, he was about to enter Nirvana. At that time, Ananda (Ananda, one of the Buddha's ten great disciples, known for his excellent memory) had not yet eliminated his affection, and his heart was submerged in an ocean of sorrow. Aniruddha (Aniruddha, one of the Buddha's ten great disciples, known for his divine eye) told Ananda that as a protector of the Dharma, you should not be submerged in an ocean of sorrow like an ordinary person. The Buddha is about to entrust the Dharma to you; if you are now sorrowful, you will lose what you are about to receive.

當問佛。般涅槃后我等云何行道。誰當作師。惡口車匿云何共住。佛說經初置何等語。阿難聞已悶心小醒。于佛后臥床邊具以事問。佛答。依四念處住。解脫經戒即是大師。車匿比丘如梵天法治之。若心須改教迦旃延經。即可得道。是我三僧祇所集法寶。是初應置如是我聞一時佛在某方某國某處樹林中。是我法門中初應如是說。何者三世佛經皆有是語云云。複次摩訶迦葉等問阿難。佛初何處說法說何等法。阿難答。如是我聞一時佛在波羅奈國仙人鹿林。為五比丘說苦聖諦。爾時大眾聞者皆信。具如智論第二云云。為是事故有證信序云云。文為六。一如是。舉所聞之法體。二我聞。明能持之阿難。三一時。明聞持和合感應道交。四佛。明說教之主。五住王舍城下。明說教之處。六與大比丘眾下。明同聞之眾。釋六句者。三世佛經皆安如是。諸佛道同。不與世諍。此世界悉檀。大論云。舉時方令人生信事。此為人悉檀。破外道阿漚二字。此對治悉檀。肇云。如是者信順之辭也。信則所聞之理會。順則師資之道成。理會即第一義悉檀。此四皆是因緣釋云云。約教者。佛明俗諦有文字。真諦無文字。阿難傳佛俗文不異名如。因此俗文會真無非故名是。此藏教經初如是也。佛明即色是空。空即是色。色空空色無二無別。空色不異

【現代漢語翻譯】現代漢語譯本：阿難問佛：『佛陀般涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）后，我們應當如何修行？誰可以作為我們的老師？對於惡口（言語粗暴）的車匿（Channa，人名，佛陀的侍者），我們該如何與他相處？佛經的開頭應該放置什麼語句？』阿難聽后，從昏悶中稍微清醒，在佛陀的床邊詳細地詢問這些事情。佛陀回答說：『應當依四念處（Four Foundations of Mindfulness，佛教修行方法）安住。解脫經戒（Discipline of Liberation，指戒律）就是你們的老師。對於車匿比丘（Channa Bhikkhu，比丘指男性出家人），應當以梵天法（Brahma-punishment，佛教戒律，指不與違規者交談）來懲治他。如果他的心需要改變和教導，就教他《迦旃延經》（Katyayana Sutra，佛教經典），這樣他就可以得道。我三大阿僧祇劫（Asankhya kalpa，佛教時間單位，極長的時間）所積累的法寶，最初應當放置「如是我聞，一時佛在某方某國某處樹林中」。這是我法門中最初應當這樣說的。』無論過去、現在、未來三世諸佛的經典都有這句話，等等。其次，摩訶迦葉（Mahakasyapa，人名，佛陀的十大弟子之一）等人問阿難：『佛陀最初在何處說法，說了什麼法？』阿難回答說：『如是我聞，一時佛在波羅奈國（Varanasi，古印度城市名）仙人鹿林（Sarnath，佛教聖地）。為五比丘（Five Bhikkhus，指最初跟隨佛陀修行的五位出家人）說了苦聖諦（Dukkha Satya，佛教四聖諦之一）。』當時大眾聽聞后都信受奉行，具體內容如《智論》（Mahaprajnaparamita-sastra，佛教論書）第二卷所說，等等。爲了這個緣故，有證信序（Testimonial Preface，指佛經開頭的序言），等等。文分為六個部分：一是「如是」，揭示所聽聞的法的本體；二是「我聞」，說明能憶持的阿難；三是「一時」，說明聽聞、憶持和合，感應道交；四是「佛」，說明說教的主；五是「住王舍城下」，說明說教的處所；六是「與大比丘眾下」，說明一同聽聞的聽眾。解釋這六句話：三世諸佛的經典都安立「如是」，諸佛的道路相同，不與世俗爭論。這是世界悉檀（Lokasiddhanta，佛教術語，指世俗諦）。《大論》（Mahaprajnaparamita-sastra，佛教論書）說，舉出時間和地點是爲了使人生起信心。這是為人悉檀（Pudgalasiddhanta，佛教術語，指為人而設的真理）。破斥外道的阿（A）漚（U）二字，這是對治悉檀（Pratipakshasiddhanta，佛教術語，指對治煩惱的真理）。肇法師說：『如是』是信順的言辭。信，則所聽聞的道理能夠領會；順，則師徒之間的道義得以成就。道理能夠領會，就是第一義悉檀（Paramarthasiddhanta，佛教術語，指勝義諦）。這四種都是因緣釋，等等。從教義上來說，佛陀闡明俗諦（Samvriti-satya，佛教術語，指世俗諦）有文字，真諦（Paramartha-satya，佛教術語，指勝義諦）沒有文字。阿難傳達佛陀的俗文，不改變名稱為『如』。因此，從俗文領會真諦，沒有不是真諦的，所以稱為『是』。這是藏教（Tripitaka teaching，佛教術語，指小乘教）經典的開頭應當如此。佛陀闡明即色是空，空即是（原文此處有缺失），空空色無二無別，空色不異。

【English Translation】 English version: Ananda asked the Buddha: 'After the Buddha's Parinirvana (the passing away of a Buddha or Arhat), how should we practice? Who will be our teacher? How should we live with Channa (a person's name, the Buddha's attendant) who is foul-mouthed (speaks harshly)? What words should be placed at the beginning of the Sutras?' Having heard this, Ananda slightly awoke from his stupor and asked these things in detail by the Buddha's bedside. The Buddha answered: 'You should abide by the Four Foundations of Mindfulness (a Buddhist practice). The Discipline of Liberation (referring to the precepts) will be your teacher. For the Bhikkhu Channa (Bhikkhu refers to a male monastic), you should treat him according to the Brahma-punishment (a Buddhist precept, referring to not speaking to the offender). If his mind needs to be changed and taught, teach him the Katyayana Sutra (a Buddhist scripture), so that he can attain the Way. The Dharma treasures that I have accumulated over three great Asankhya kalpas (an extremely long period of time in Buddhism) should initially be placed with "Thus have I heard, at one time the Buddha was in such and such a country, in such and such a place, in such and such a forest." This is how it should be said at the beginning of my Dharma. 'All the Sutras of the Buddhas of the past, present, and future have these words,' and so on. Secondly, Mahakasyapa (a person's name, one of the Buddha's ten great disciples) and others asked Ananda: 'Where did the Buddha first preach the Dharma, and what Dharma did he preach?' Ananda answered: 'Thus have I heard, at one time the Buddha was in the Deer Park (a Buddhist holy site) of the Rishis in Varanasi (an ancient Indian city). He spoke the Noble Truth of Suffering (one of the Four Noble Truths in Buddhism) to the Five Bhikkhus (referring to the five monks who initially followed the Buddha).』 At that time, the masses who heard it all believed and practiced it, as detailed in the second volume of the Mahaprajnaparamita-sastra (a Buddhist treatise), and so on. For this reason, there is a Testimonial Preface (referring to the preface at the beginning of the Sutras), and so on. The text is divided into six parts: First, "Thus," revealing the essence of the Dharma that was heard; second, "I heard," explaining Ananda who was able to remember it; third, "At one time," explaining the harmony of hearing and remembering, and the interaction of the Way; fourth, "Buddha," explaining the master of the teaching; fifth, "Dwelling beneath Rajagriha," explaining the place of the teaching; sixth, "With the great Bhikkhu assembly," explaining the audience who heard it together. Explaining these six sentences: The Sutras of the Buddhas of the three times all establish "Thus," the paths of the Buddhas are the same, and do not contend with the world. This is Lokasiddhanta (a Buddhist term, referring to conventional truth). The Mahaprajnaparamita-sastra says that mentioning the time and place is to make people have faith. This is Pudgalasiddhanta (a Buddhist term, referring to the truth established for people). Refuting the two letters A and U of the heretics, this is Pratipakshasiddhanta (a Buddhist term, referring to the truth that counteracts afflictions). Dharma Master Zhao said: 'Thus' is a word of faith and obedience. Faith means that the principles that are heard can be understood; obedience means that the morality between teacher and disciple can be achieved. Being able to understand the principles is Paramarthasiddhanta (a Buddhist term, referring to ultimate truth). These four are all causal explanations, and so on. From the perspective of doctrine, the Buddha clarifies that conventional truth (Samvriti-satya) has words, and ultimate truth (Paramartha-satya) has no words. Ananda transmitted the Buddha's conventional words, without changing the name to 'Thus.' Therefore, understanding ultimate truth from conventional words, there is nothing that is not ultimate truth, so it is called 'Thus.' This is how the beginning of the Tripitaka teaching (a Buddhist term, referring to Hinayana teachings) should be. The Buddha clarified that form is emptiness, emptiness is * (the original text is missing here), * emptiness and form are neither two nor different, emptiness and form are not different.

為如。即事而真為是。此通教經初如是也。佛說死生是有。涅槃是無。從死生有入涅槃無。出涅槃無入于中道。阿難傳之與佛無異。此別教經初如是也。佛說生死即涅槃。即中道遍一切處。無非佛法名如實相。阿難傳此與佛無異為如。如如不動名之為是。此圓教經初如是也。此經具三教三諦如是之義。阿難傳之無錯無謬也。所聞法體竟。釋我聞者。大論云。耳根不壞聲在可聞處。作心欲聞眾緣和合。故言我聞。我總耳別。舉總攝別。世界釋也。阿難升座口稱我聞。大眾悲泣飛空說偈。此為人也。阿難升座眾疑釋迦重起。或阿難成佛。或他方佛來。若唱我聞三疑即遣。此對治釋也。阿難隨俗稱我聞。第一義中。我即無我聞即無聞。不聞而聞不我而我。此第一義釋也。約教者。釋論云。凡夫三種。謂見慢名字。學人二種。無學一種。阿難是學人無邪我能伏慢我。隨世名字稱我。此三藏意也。十住毗婆沙云。四句稱我皆墮邪見。佛正法中無我誰聞。此通教意也。大經云。阿難多聞士。自然能解了是我及無我。知我無我二而不二。雙分別我無我。此別教意也。若阿難知我無我不二而二二而無二。方便為侍者傳佛智慧。此圓教釋也。正法念經有三阿難。一阿難陀此云歡喜。持小乘藏。二阿難跋陀此云歡喜賢。持雜藏。三阿難娑伽

【現代漢語翻譯】現代漢語譯本：所謂『如』，就是從事相上體現真實。這是通教經典最初所說的『如』的含義。佛說生死是『有』，涅槃是『無』，從生死『有』進入涅槃『無』，再從涅槃『無』進入中道。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）傳述的與佛陀所說沒有差異，這就是別教經典最初所說的『如』的含義。佛說生死即是涅槃，即是中道，遍及一切處，沒有不是佛法的，這稱為如實相。阿難傳述的與佛陀所說沒有差異，這就是『如』的含義。如如不動，這稱為『是』。這是圓教經典最初所說的『如』的含義。這部經包含了三教（三藏教、通教、別教）和三諦（空諦、假諦、中諦）『如是』的意義。阿難傳述它，沒有錯誤也沒有謬誤。以上是所聞法的本體的解釋。解釋『我聞』：大智度論（Mahaprajnaparamita-sastra，佛教論書，龍樹菩薩所作）中說，耳根沒有損壞，聲音在可以聽到的地方，產生想聽的心，各種因緣和合，所以說『我聞』。『我』是總稱，『耳』是別稱，舉總可以包含別稱。這是從世界的角度解釋。阿難升座，口稱『我聞』，大眾悲泣，在空中說偈，這是從人的角度解釋。阿難升座，大眾懷疑釋迦牟尼佛（Sakyamuni，佛教創始人）重新出現，或者阿難成佛，或者他方佛到來。如果唱『我聞』，這三種疑惑立刻消除。這是對治的解釋。阿難隨順世俗稱『我聞』，在第一義諦（Paramartha-satya，佛教真理的最高層次）中，『我』即是無我，『聞』即是無聞，不聞而聞，不我而我。這是第一義諦的解釋。從教義的角度解釋，釋論中說，凡夫有三種，即見慢、名字、學人。學人有兩種，無學有一種。阿難是學人，沒有邪我，能夠降伏慢我，隨順世俗的名字稱『我』。這是三藏教的意義。十住毗婆沙論（Dasabhumika-vibhasa，佛教論書，龍樹菩薩所作）中說，用四句來稱『我』，都會墮入邪見。佛的正法中沒有『我』，誰在聽聞？這是通教的意義。大般涅槃經（Mahaparinirvana Sutra，大乘佛教經典）中說，阿難是多聞之士，自然能夠理解『是』我及『無』我，知道我與無我，二而不二。同時分別我與無我。這是別教的意義。如果阿難知道我與無我不二而二，二而不二，方便作為侍者，傳達佛的智慧。這是圓教的解釋。正法念處經（Saddharma-smrtyupasthana Sutra，佛教經典）中有三個阿難。一是阿難陀（Ananda），意為歡喜，持小乘藏。二是阿難跋陀（Ananda-bhadra），意為歡喜賢，持雜藏。三是阿難娑伽（Ananda-sagara）。

【English Translation】 English version: 『As such』 is truly being in accordance with the matter. This is the initial 『as such』 in the teachings of the Common Doctrine (通教). The Buddha said that birth and death are 『existence』 (有), and Nirvana is 『non-existence』 (無). Entering Nirvana 『non-existence』 from birth and death 『existence』, and emerging from Nirvana 『non-existence』 to enter the Middle Way. Ananda (阿難, one of the ten principal disciples of the Buddha, known for his exceptional memory) transmitted this without any difference from what the Buddha said. This is the initial 『as such』 in the teachings of the Distinct Doctrine (別教). The Buddha said that birth and death are Nirvana, which is the Middle Way, pervading all places. Nothing is not the Buddha-dharma, which is called the true aspect of reality. Ananda transmitted this without any difference from what the Buddha said, which is 『as such』. Remaining unmoving in suchness is called 『is』. This is the initial 『as such』 in the teachings of the Perfect Doctrine (圓教). This sutra embodies the meaning of 『as such』 in the Three Teachings (三教: the Tripitaka Teaching, the Common Teaching, and the Distinct Teaching) and the Three Truths (三諦: the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way). Ananda transmitted it without any error or mistake. The explanation of the essence of the Dharma heard is complete. Explanation of 『I heard』: The Treatise on the Great Perfection of Wisdom (大智度論, Mahaprajnaparamita-sastra, a Buddhist treatise written by Nagarjuna) says that if the ear faculty is not damaged, the sound is in a place where it can be heard, and the mind arises with the desire to hear, then all conditions come together, hence the saying 『I heard』. 『I』 is the general term, and 『ear』 is the specific term. Using the general term encompasses the specific term. This is the explanation from the perspective of the world. When Ananda ascended the seat and proclaimed 『I heard』, the assembly wept and recited verses in the air. This is the explanation from the perspective of the person. When Ananda ascended the seat, the assembly suspected that Sakyamuni Buddha (釋迦牟尼佛, the founder of Buddhism) had reappeared, or that Ananda had become a Buddha, or that a Buddha from another realm had arrived. If 『I heard』 is proclaimed, these three doubts are immediately dispelled. This is the explanation of counteracting. Ananda followed the customs and said 『I heard』. In the ultimate truth (Paramartha-satya, the highest level of Buddhist truth), 『I』 is non-self, and 『hearing』 is non-hearing, hearing without hearing, and I without I. This is the explanation of the ultimate truth. From the perspective of the teachings, the Treatise says that there are three types of ordinary beings: those with views and pride, those with names, and those who are learning. There are two types of learners and one type of non-learners. Ananda is a learner, without a false self, capable of subduing the self of pride, and follows the worldly name in saying 『I』. This is the meaning of the Tripitaka Teaching. The Vibhasa on the Ten Stages (十住毗婆沙論, Dasabhumika-vibhasa, a Buddhist treatise written by Nagarjuna) says that using four phrases to refer to 『I』 will lead to wrong views. In the Buddha's true Dharma, there is no 『I』, so who is hearing? This is the meaning of the Common Teaching. The Great Nirvana Sutra (大般涅槃經, Mahaparinirvana Sutra, a Mahayana Buddhist scripture) says that Ananda is a learned person, naturally able to understand 『is』 I and 『non』 I, knowing that I and non-I are two but not two. He simultaneously distinguishes between I and non-I. This is the meaning of the Distinct Teaching. If Ananda knows that I and non-I are not two but two, and two but not two, he skillfully serves as an attendant, transmitting the Buddha's wisdom. This is the explanation of the Perfect Teaching. The Sutra on the Mindfulness of the True Dharma (正法念處經, Saddharma-smrtyupasthana Sutra, a Buddhist scripture) mentions three Ananda. First, Ananda (阿難陀), meaning joy, who holds the Small Vehicle Collection. Second, Ananda-bhadra (阿難跋陀), meaning auspicious joy, who holds the Miscellaneous Collection. Third, Ananda-sagara (阿難娑伽).

此云歡喜海。持佛藏。阿含有典藏阿難。持菩薩藏。蓋指一人而具四德傳持四教。其義分明。觀心者。有空觀假觀中道正觀。即空者。我即無我也。即假者。無我即我也。即中者。是真我也。聞者阿難佛得道夜生。侍佛二十餘年。未侍佛時應是不聞。大論云。阿難展轉聞非是悉聞。報恩經。阿難乞四愿。未聞之法愿佛重說。胎藏經云。佛從金棺出金色臂。重為阿難現入胎出胎相。諸經因此皆得稱聞。法華云。阿難得記即時憶念過去佛法。令如現在前。故一切稱聞。因緣釋也。若歡喜阿難面如凈滿月。眼若青蓮華。親承佛旨如仰完器盛水瀉之異瓶。一句無遺。此持聞聞法也。歡喜賢住學地。得空無相愿。六根不漏持聞不聞法也。典藏阿難多所含受。如雲持雨。此持不聞聞法也。阿難海是多聞士。自然能了常與無常等。若知如來常不說法是名多聞。佛法大海水流入阿難心。此持不聞不聞法也。此經具三教。即阿難一人以三德傳持也云云。釋一時者。肇云。法王啟運之日。大眾嘉會之時。此世界釋時也。大論云。迦羅是實時。示內弟子時食時著衣時者。為人說時也。三摩耶是假時。除外道邪見者。對治釋時也。第一義中無時無不時。廣明時義具如智論第一卷云云。約教則見諦已上無學已下。名下一時。若三人同入第一義。名

【現代漢語翻譯】現代漢語譯本此『歡喜海』（形容佛法之深廣，能令眾生歡喜如海）。『持佛藏』（指阿難尊者能總持如來所說一切法）。阿難含有『典藏阿難』（指阿難尊者善於記憶和整理佛法）。『持菩薩藏』（指阿難尊者亦能領受和傳持菩薩所修之法）。蓋指一人而具四德，傳持四教，其義分明。『觀心者』（修習觀心法門的人），有空觀、假觀、中道正觀。『即空者』（修空觀者），『我』（執著的自我）即無我也。『即假者』（修假觀者），無我即我也。『即中者』（修中道觀者），是真我也。『聞者阿難』（聽聞佛法者阿難），佛得道之夜生，侍佛二十餘年，未侍佛時應是不聞。《大論》云：『阿難展轉聞，非是悉聞』（阿難所聽聞的佛法，是輾轉聽聞，並非全部親自聽聞）。《報恩經》：阿難乞四愿，『未聞之法愿佛重說』（阿難向佛陀請求，未曾聽聞的佛法，希望佛陀能夠重新宣說）。《胎藏經》云：『佛從金棺出金色臂，重為阿難現入胎出胎相』（佛陀從金棺中伸出金色手臂，再次為阿難示現入胎和出胎的景象）。諸經因此皆得稱『聞』（因此，各部經典都得以『如是我聞』開頭）。《法華經》云：『阿難得記即時憶念過去佛法，令如現在前』（阿難得到授記后，立即憶念起過去諸佛所說的佛法，使其如現在眼前一般清晰）。故一切稱『聞』，因緣釋也。若歡喜，阿難面如凈滿月，眼若青蓮華，親承佛旨如仰完器盛水瀉之異瓶，一句無遺。此持聞聞法也。（如果心懷歡喜，阿難的面容就像清凈圓滿的月亮，眼睛像青色的蓮花，親自承受佛陀的教誨，就像用完整的容器盛水，再倒入另一個容器，一句也不會遺漏。這是指阿難尊者能夠聽聞並記住佛陀所說的佛法）。歡喜賢住學地，得空無相愿，六根不漏持聞不聞法也。（歡喜賢安住在學習的階段，證得空、無相、無愿三解脫門，六根不漏失，能夠聽聞並記住那些無法用語言表達的佛法）。典藏阿難多所含受，如雲持雨。此持不聞聞法也。（典藏阿難所包含和接受的佛法非常多，就像云能帶來雨水一樣。這是指阿難尊者能夠從沒有聽聞的地方聽聞佛法）。阿難海是多聞士，自然能了常與無常等。若知如來常不說法是名多聞。佛法大海水流入阿難心。此持不聞不聞法也。（阿難就像大海一樣，是多聞第一的聖者，自然能夠了知常與無常等真理。如果知道如來常不說法，這才是真正的多聞。佛法如大海水，流入阿難的心中。這是指阿難尊者能夠領悟那些無法用語言和聽聞來獲得的佛法）。此經具三教，即阿難一人以三德傳持也云云。（這部經包含了聲聞乘、緣覺乘和菩薩乘三教，阿難尊者以其智慧、慈悲和願力來傳持佛法）。釋『一時』者，肇云：『法王啟運之日，大眾嘉會之時，此世界釋時也』（解釋『一時』，鳩摩羅什大師說：『佛法開始執行的日子，大眾歡喜聚會的時刻，這是從我們這個世界的角度來解釋時間』）。《大論》云：『迦羅是實時，示內弟子時食時著衣時者，為人說時也。三摩耶是假時，除外道邪見者，對治釋時也。第一義中無時無不時』（《大智度論》說：『迦羅是真實的時間，指佛陀為內在弟子示現吃飯、穿衣的時間，也是為人說法的時間。三摩耶是假的時間，用來破除外道的邪見，是對治性的解釋時間。在第一義諦中，沒有時間也沒有非時間』）。廣明時義具如智論第一卷云云。（詳細解釋時間的意義，可以參考《大智度論》第一卷）。約教則見諦已上無學已下，名下一時。若三人同入第一義，名

【English Translation】 English version This is the 'Ocean of Joy' (describing the profoundness of the Buddha's teachings, which can bring joy to sentient beings like the ocean). 'Holder of the Buddha-Treasure' (referring to Venerable Ānanda's ability to uphold all the teachings spoken by the Tathāgata). Ānanda contains 'Ānanda the Treasurer' (referring to Venerable Ānanda's skill in remembering and organizing the Buddha's teachings). 'Holder of the Bodhisattva-Treasure' (referring to Venerable Ānanda's ability to receive and transmit the practices of Bodhisattvas). It refers to one person possessing four virtues and transmitting four teachings, the meaning of which is clear. 'Those who contemplate the mind' have the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way. 'That which is empty' means 'I' (the clinging self) is not 'I'. 'That which is provisional' means 'no-I' is 'I'. 'That which is the Middle Way' is the true 'I'. 'Ānanda who hears' was born on the night the Buddha attained enlightenment and served the Buddha for more than twenty years. Before serving the Buddha, he probably did not hear the teachings. The Mahāprajñāpāramitāśāstra says: 'Ānanda heard indirectly, not all directly.' The Baoen Jing (Sutra of Gratitude) says: Ānanda requested four wishes, 'I wish the Buddha to repeat the teachings I have not heard.' The Garbhadhātu Maṇḍala Sūtra says: 'The Buddha emerged from the golden coffin with a golden arm and showed Ānanda the appearance of entering and leaving the womb again.' Therefore, all sutras begin with 'Thus have I heard.' The Lotus Sutra says: 'Ānanda, upon receiving the prediction, immediately recalled the past Buddha-dharmas, making them as clear as if they were before him now.' Therefore, everything is called 'heard,' which is explained by conditions. If there is joy, Ānanda's face is like a pure full moon, his eyes like blue lotus flowers, receiving the Buddha's teachings as if pouring water from a complete vessel into another, without missing a single word. This is holding and hearing the heard Dharma. Joyful Worthy abides in the stage of learning, attains emptiness, signlessness, and wishlessness, and the six senses do not leak, holding and hearing the unheard Dharma. Ānanda the Treasurer contains and receives much, like clouds holding rain. This is holding and hearing the unheard Dharma. Ānanda is the sea, the most learned, naturally understanding permanence and impermanence. If one knows that the Tathāgata constantly does not speak, that is called much hearing. The ocean of Buddha-dharma flows into Ānanda's heart. This is holding the unheard and unheard Dharma. This sutra contains the three vehicles, that is, Ānanda alone transmits and upholds the Dharma with three virtues. Explaining 'at one time,' Zhao said: 'The day the Dharma King begins to operate, the time when the masses gather joyfully, this is explaining time from the perspective of this world.' The Mahāprajñāpāramitāśāstra says: 'Kāla is real time, showing the inner disciples the time to eat and the time to wear clothes, which is the time to speak for others. Samaya is provisional time, used to eliminate the wrong views of external paths, which is a corrective explanation of time. In the ultimate truth, there is no time and no non-time.' A detailed explanation of the meaning of time can be found in the first volume of the Mahāprajñāpāramitāśāstra. In terms of teaching, from the stage of seeing the truth upwards to the stage of no more learning downwards, it is called one time. If three people enter the ultimate truth together, it is called

中一時。登地已上名上一時。初住已上名上上一時。今經初說即是通一時。約別圓接入則具三時云云。釋教主者。佛也。佛名為覺。覺諸煩惱身心二病。因果圓滿方能破縛。劫初無病劫盡多病。真壽時樂短壽時苦。東天下富而壽。西天下多牛羊。北天下無我無人。如此之處不能感佛。八萬歲時南天下未見果而修因。乃至百歲時亦如是。故佛出其地。此世界釋也。日若不出。池中未生生已等花皆未現。日出皆生。佛若不出。天人減少惡道增長。佛若出世。則有剎帝婆羅門居士四天王乃至有頂。此為人釋也。三乘根性感佛出世。余不能感若斷有頂種永度生死流。此對治釋也。佛於法性無動無出。能令眾生感見動出。而於如來實無動出。此第一義說。佛名覺者。覺世間苦集。覺出世道滅。身長丈六壽年八十。現比丘像三十四心樹下成佛者。三藏世尊自覺覺他也。帶丈六像現尊特身。樹上一念相應斷余殘習。即通佛自覺覺他也。現尊特身坐蓮華臺。受佛記者。別佛自覺覺他。隱前三相唯示不可思議如虛空相。即圓教佛自覺覺他。故像法決疑經云。或見丈六之身。或見小身大身。或見坐蓮華臺為百千釋迦說心地法門。或見身滿虛空遍於法界無有分別。即四佛義也。本跡釋者。三佛為跡。一佛為本云云。觀心釋者。觀因緣所生法析

【現代漢語翻譯】現代漢語譯本中一時：登地（菩薩十地）以上的菩薩稱為『上一時』。初住（十住位菩薩）以上的菩薩稱為『上上一時』。現在經文最初所說的就是通於一時。如果按照別教和圓教來接入，就具備了三種時，等等。釋教主：指的是佛陀。佛陀名為『覺』，覺悟各種煩惱以及身心兩種疾病。因和果都圓滿才能破除束縛。劫初的時候沒有疾病，劫末的時候疾病很多。真正的壽命是長壽時期的快樂，短壽時期則是痛苦。東方的天下富裕而長壽，西方的天下多牛羊，北方的天下沒有自我，沒有人。在這樣的地方不能感應到佛陀。在八萬歲的時候，南方的天下還沒有見到果就先修因，乃至一百歲的時候也是這樣。所以佛陀出現在那裡。這個世界就是釋迦牟尼佛的世界。如果太陽不出來，池塘中沒有生長的、已經生長的等各種花都不會顯現。太陽出來后，各種花都會生長。佛陀如果不出現，天人和善道就會減少，惡道就會增長。佛陀如果出世，就會有剎帝利（武士階層），婆羅門（祭司階層），居士（在家信徒），四天王乃至有頂天（色界最高天）。這是從人的角度來解釋。三乘（聲聞乘、緣覺乘、菩薩乘）的根效能感應佛陀出世，其餘的不能感應。如果斷除了有頂天的種子，就能永遠脫離生死輪迴。這是從對治的角度來解釋。佛陀對於法性來說，沒有動也沒有出世。能夠讓眾生感應到見到動和出世，而對於如來來說，實際上沒有動和出世。這是從第一義諦的角度來說。佛陀名為『覺』，覺悟世間的苦和集（苦的根源），覺悟出世間的道和滅（滅苦的方法和境界）。身長一丈六尺，壽命八十年，示現比丘的形象，在三十四心（指修行過程中的不同階段）在菩提樹下成佛，這是三藏教的世尊，自覺覺他（自己覺悟也幫助別人覺悟）。帶著一丈六尺的形象，示現尊特身（殊勝特別的身），在菩提樹下一念相應，斷除剩餘的習氣，這是通教的佛，自覺覺他。示現尊特身，坐在蓮花臺上，接受佛的授記，這是別教的佛，自覺覺他。隱藏前面的三種形象，只顯示不可思議如同虛空的形象，這是圓教的佛，自覺覺他。所以《像法決疑經》說：『或者見到一丈六尺的身，或者見到小身大身，或者見到坐在蓮花臺上為百千釋迦說心地法門，或者見到身滿虛空遍於法界沒有分別。』這就是四種佛的含義。從本跡的角度來解釋，三佛（應化身佛、報身佛、法身佛）是跡，一佛（法身佛）是本，等等。從觀心的角度來解釋，觀察因緣所生的法，進行分析。

【English Translation】 English version Middle One Time: Bodhisattvas above the Ground of Ten Stages (Dengdi) are called 'Upper One Time'. Bodhisattvas above the Initial Abode (Chuzhu) are called 'Upper Upper One Time'. The initial statement in the current scripture refers to the Common One Time. If approached from the Separate and Perfect Teachings, it encompasses the three times, and so on. The Lord of the Teaching of Shakya: Refers to the Buddha. The Buddha is named 'Awakened', awakening from various afflictions and the two illnesses of body and mind. Only when cause and effect are perfected can bondage be broken. At the beginning of the kalpa (aeon) there are no illnesses, but at the end of the kalpa there are many illnesses. True life is the happiness of long life, while short life is suffering. The eastern world is wealthy and long-lived, the western world has many cattle and sheep, and the northern world has no self and no people. In such places, one cannot be inspired by the Buddha. At the age of eighty thousand, the southern world cultivates causes before seeing the results, and it is the same even at the age of one hundred. Therefore, the Buddha appears there. This world is the world of Shakyamuni Buddha. If the sun does not come out, the flowers in the pond, whether unsprouted, sprouted, or already grown, will not appear. When the sun comes out, all kinds of flowers will grow. If the Buddha does not appear, the number of gods and good paths will decrease, and the number of evil paths will increase. If the Buddha appears in the world, there will be Kshatriyas (warrior class), Brahmins (priest class), lay practitioners (Jushi), the Four Heavenly Kings, and even the Highest Heaven (Akanistha Heaven). This is explained from the perspective of people. The roots of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) can inspire the Buddha to appear in the world; others cannot. If one cuts off the seed of the Highest Heaven, one can forever escape the cycle of birth and death. This is explained from the perspective of antidote. For the Buddha, in terms of Dharma-nature, there is no movement or appearance. He can cause sentient beings to perceive and see movement and appearance, but for the Tathagata (Thus Come One), there is actually no movement or appearance. This is explained from the perspective of the First Principle. The Buddha is named 'Awakened', awakening from the suffering and accumulation (the root of suffering) of the world, and awakening from the path and cessation (the method and state of ending suffering) of transcending the world. His body is sixteen feet tall, his lifespan is eighty years, he manifests the image of a Bhikshu (monk), and he attains Buddhahood under the Bodhi tree in thirty-four thoughts (referring to different stages in the practice process). This is the World-Honored One of the Tripitaka Teaching, who awakens himself and awakens others. Bearing the image of sixteen feet, he manifests the Distinguished Body (a particularly excellent body), and in one thought under the Bodhi tree, he eliminates the remaining habits. This is the Buddha of the Common Teaching, who awakens himself and awakens others. Manifesting the Distinguished Body, sitting on a lotus platform, and receiving the prediction of Buddhahood, this is the Buddha of the Separate Teaching, who awakens himself and awakens others. Concealing the previous three images and only showing the inconceivable image like space, this is the Buddha of the Perfect Teaching, who awakens himself and awakens others. Therefore, the Sutra of Resolving Doubts in the Image Age says: 'Sometimes one sees a body of sixteen feet, sometimes one sees a small body or a large body, sometimes one sees him sitting on a lotus platform speaking the Dharma-gate of the Mind-Ground to hundreds of thousands of Shakyamunis, sometimes one sees his body filling space and pervading the Dharma-realm without distinction.' This is the meaning of the Four Buddhas. From the perspective of Original and Manifested, the Three Buddhas (Transformation Body Buddha, Reward Body Buddha, Dharma Body Buddha) are the manifested, and the One Buddha (Dharma Body Buddha) is the original, and so on. From the perspective of contemplating the mind, observe the dharmas produced by conditions and analyze them.

之至無。此三藏拙覺。觀因緣即空此通教巧覺。皆覺空也。若先觀空次假后中。此別教假覺也。若觀諸法即空即假即中。是圓覺也。釋住處為三。先釋住。次釋王城。后釋山佛具三身住處有八。應身四住。一壽命住。謂五分法身等。二依止住。謂王城耆山等。三境界住。謂三千界境。四威儀住。謂行立坐臥。報身三住。一者天住。住六慾天。二者梵住。住四禪天。三者聖住。住空無相無愿。法身一住。住第一義空云云。約教者。藏佛從析門發真知無漏。住有餘無餘二涅槃。通佛從體門發真住二涅槃。別佛從次第門住秘密藏。圓佛從不次第門住秘密藏。二釋城。具存梵音。應云羅閱祇摩訶伽羅。羅閱祇此云王舍。摩訶此云大。迦羅此云城。國名摩伽陀。此云不害人。無亂殺法也。亦云摩竭提。此雲天羅。天羅者即班足之父。昔久遠時此主千小國。時王遊獵值牸獅子。共王交通。后月滿來王殿上生子。王審知是子而作告令言。我無子天賜我子。養之長大。足上班駁。時人號為班足。后紹王位喜多食肉。一時遽闕。仍取城西新死小兒。以供王膳。王大美之。敕常準此。廚人自後日殺一人。毒流天下舉國咸怨。千小國王舉兵伐之。擯在五山。羅剎翼輔而為鬼王。因與山神誓殺千王方滿我願。即以神力捉得諸王。唯普明王后方捕

【現代漢語翻譯】現代漢語譯本之至無（達到最高的空無境界）。此三藏拙覺（這是三藏教義中笨拙的覺悟）。觀因緣即空（觀察因緣就是空性），此通教巧覺（這是通教中巧妙的覺悟），皆覺空也（都是覺悟空性）。若先觀空次假后中（如果先觀察空性，然後是假有，最後是中道），此別教假覺也（這是別教中虛假的覺悟）。若觀諸法即空即假即中（如果觀察諸法既是空性，又是假有，又是中道），是圓覺也（這就是圓滿的覺悟）。釋住處為三（解釋佛陀的住處分為三種）。先釋住（首先解釋『住』），次釋王城（其次解釋『王城』），后釋山（最後解釋『山』）。佛具三身住處有八（佛陀具有三身，其住處有八種）。應身四住（應化身有四種住處）：一壽命住（指五分法身等），二依止住（指王舍城、耆阇崛山等），三境界住（指三千大千世界的境界），四威儀住（指行、立、坐、臥）。報身三住（報身有三種住處）：一者天住（居住在六慾天），二者梵住（居住在四禪天），三者聖住（居住在空、無相、無愿的境界）。法身一住（法身有一種住處）：住第一義空云云（居住在第一義空中）。約教者（從教義的角度來說），藏佛從析門發真知無漏（三藏教的佛從分析的方法出發，證得真知，斷除煩惱），住有餘無餘二涅槃（居住在有餘涅槃和無餘涅槃中）。通佛從體門發真住二涅槃（通教的佛從體性的角度出發，證得真知，居住在二種涅槃中）。別佛從次第門住秘密藏（別教的佛從次第的法門居住在秘密藏中）。圓佛從不次第門住秘密藏（圓教的佛從不次第的法門居住在秘密藏中）。二釋城（第二解釋城）。具存梵音（完整地保留梵語發音），應云羅閱祇摩訶伽羅（應該說Rāmagṛha Mahāgala）。羅閱祇此云王舍（Rāmagṛha，這裡翻譯為王舍城），摩訶此云大（Mahā，這裡翻譯為大），迦羅此云城（Gala，這裡翻譯為城）。國名摩伽陀（國家的名稱是Magadha），此云不害人（這裡翻譯為不害人），無亂殺法也（沒有隨意殺戮的法律）。亦云摩竭提（也叫做Magadhi），此雲天羅（這裡翻譯為天羅）。天羅者即班足之父（天羅就是班足王Parvataka的父親）。昔久遠時此主千小國（過去很久遠的時候，他統治著一千個小國）。時王遊獵值牸獅子（當時國王遊獵時遇到了一頭母獅子），共王交通（與國王交合）。后月滿來王殿上生子（後來足月后在王宮殿上生了一個兒子）。王審知是子而作告令言（國王審視後知道是自己的兒子，於是宣告說），我無子天賜我子（我沒有兒子，是上天賜給我的兒子），養之長大（撫養他長大）。足上班駁（腳上有斑駁的花紋），時人號為班足（當時的人稱他為班足Parvataka）。后紹王位喜多食肉（後來繼承王位，喜歡吃肉）。一時遽闕（一時突然缺少肉食），仍取城西新死小兒（就取城西新死的小孩），以供王膳（來供給國王的膳食）。王大美之（國王覺得非常美味）。敕常準此（命令經常按照這個標準）。廚人自後日殺一人（廚師從此以後每天殺一個人）。毒流天下舉國咸怨（毒害流傳天下，全國都怨恨）。千小國王舉兵伐之（一千個小國的國王舉兵討伐他），擯在五山（把他驅逐到五座山中）。羅剎翼輔而為鬼王（羅剎幫助他成為鬼王）。因與山神誓殺千王方滿我願（因此與山神發誓要殺死一千個國王才能滿足我的願望）。即以神力捉得諸王（就用神力捉住了各位國王），唯普明王后方捕（只有普明王最後才被抓住）。

【English Translation】 English version To the utmost of nothingness (reaching the highest state of emptiness). This is the clumsy awakening of the Tripiṭaka teaching (this is the clumsy awakening in the Tripiṭaka teachings). Observing dependent origination as emptiness, this is the skillful awakening of the Common Teaching (this is the skillful awakening in the Common Teaching), both are awakening to emptiness. If one first observes emptiness, then provisional existence, and finally the Middle Way, this is the false awakening of the Distinct Teaching (this is the false awakening in the Distinct Teaching). If one observes all dharmas as being simultaneously empty, provisionally existent, and the Middle Way, this is the Perfect Awakening. Explaining the dwelling place is threefold. First, explain 'dwelling', then explain 'royal city', and finally explain 'mountain'. The Buddha, possessing the three bodies, has eight dwelling places. The Nirmāṇakāya (transformation body) has four dwellings: 1. Dwelling of lifespan (referring to the fivefold Dharmakāya, etc.), 2. Dwelling of reliance (referring to the royal city, Gṛdhrakūṭa Mountain, etc.), 3. Dwelling of realm (referring to the realm of the three thousand great thousand worlds), 4. Dwelling of deportment (referring to walking, standing, sitting, and lying down). The Sambhogakāya (enjoyment body) has three dwellings: 1. Heavenly dwelling (residing in the six desire heavens), 2. Brahmā dwelling (residing in the four dhyāna heavens), 3. Holy dwelling (residing in emptiness, signlessness, and wishlessness). The Dharmakāya (truth body) has one dwelling: dwelling in the ultimate emptiness, and so on. From the perspective of teachings, the Tripiṭaka Buddha, from the gate of analysis, awakens to true knowledge and non-outflow (the Buddha of the Tripiṭaka teaching, starting from the method of analysis, attains true knowledge and eliminates afflictions), dwelling in the two Nirvāṇas of remainder and no remainder. The Common Teaching Buddha, from the gate of essence, awakens to truth and dwells in the two Nirvāṇas. The Distinct Teaching Buddha dwells in the secret treasury from the gate of sequence. The Perfect Teaching Buddha dwells in the secret treasury from the gate of non-sequence. Second, explaining the city. Preserving the Sanskrit pronunciation completely, it should be called Rāmagṛha Mahāgala. Rāmagṛha is translated here as Royal City, Mahā is translated here as Great, and Gala is translated here as City. The name of the country is Magadha, which is translated here as 'not harming people', meaning there is no law of indiscriminate killing. It is also called Magadhi, which is translated here as Tianluo. Tianluo is the father of King Parvataka. In the distant past, he ruled over a thousand small kingdoms. At that time, the king went hunting and encountered a lioness, and had intercourse with the king. Later, after a full month, a son was born in the royal palace. The king examined him and knew he was his son, so he announced, 'I have no son, heaven has bestowed me a son, raise him to adulthood.' His feet had mottled patterns, so people called him Parvataka. Later, he inherited the throne and loved to eat meat. At one point, there was a sudden shortage of meat, so he took a newly dead child from the west of the city to provide for the king's meals. The king found it very delicious. He ordered that this be the standard. From then on, the cook killed one person every day. The poison spread throughout the world, and the whole country resented it. The kings of a thousand small kingdoms raised troops to attack him and banished him to the five mountains. Rakshasas assisted him and made him a ghost king. Therefore, he vowed to the mountain god to kill a thousand kings to fulfill his wish. He immediately used his divine power to capture the kings, only King Puming was captured last.

至欲行屠害以祭山神時。普明王悲啼泣恨。而作是言。生來實語而今乖信。班足問言。汝求何信。普明答曰。許行大施。班足論言。放汝行施事畢就我。普明歡喜遠歸本國。作大施會委政太子。心安形悅匍匐就終。班足問云。死門難向。汝既得去。何更自來。時普明王。廣與班足說慈悲心毀訾殺害。仍示一切悉是無常。班足聞信得空平等住于初地。普集千王。各取一渧血發三條賽山神愿。尋與千王都五山中。築城立舍郁為大國迭更知政。千王住故故稱王舍。又城中百姓七遍起舍。七遍被燒。唯王舍獨免。太子命言。自今已后。雖百姓家悉稱王舍。應免火難。率土遂命便得免燒。故百姓家盡稱王舍云云。又亦云王赦。因普明王放千王。故稱王赦。又此城四天王共造。故稱王舍。又摩伽陀王生一子。一頭兩面四手。以為不祥。裂其身首欲棄草野。有羅剎女鬼名曰梨羅。還合其身以乳養之。年長成人力盈諸國。取八萬四千王。置五山內立城治化。以多王住故稱王舍云云。又摩伽陀者。名持甘露處有十二城。一區祇尼大城。二富樓那跋檀大城。三阿監車多羅大城。四弗羅婆大城。五王舍大城。六舍婆提大城。七婆羅奈大城。八迦毗羅大城。九瞻婆城。十婆翅多城。十一拘睒彌城。十二鳩樓城。此十二城中。后六少住前六多住。

【現代漢語翻譯】現代漢語譯本：當（班足王）想要屠殺（普明王）來祭祀山神時，普明王悲傷地哭泣，怨恨地說：『我生來一直說實話，如今卻要違背信用。』班足王問道：『你要求什麼信用？』普明王回答說：『我答應要行大布施。』班足王說：『我放你走去行佈施，事情完畢后就回來找我。』普明王歡喜地回到自己的國家，舉行盛大的佈施法會，把政事委託給太子，內心安定，身體愉悅，然後慢慢地走向死亡。（死後又回來了）班足王問道：『死亡之門難以進入，你既然已經去了，為何還要自己回來？』當時普明王廣泛地向班足王講述慈悲之心，譴責殺害的罪過，並且開示一切都是無常的。班足王聽聞后，內心得到空性平等，安住于初地（歡喜地）。（班足王）於是召集一千個國王，各自取一滴血，發下三條誓願來祭祀山神，然後與這一千個國王都在五座山中，築城立舍，逐漸形成一個大國，輪流執掌政事。因為一千個國王居住在這裡，所以稱為王舍城。又因為城中的百姓七次建造房屋，七次被燒燬，只有王舍（指國王的住所）獨自倖免。太子下令說：『從今以後，即使是百姓的家，都稱為王舍，應該可以避免火災。』全國上下都遵從命令，便得以避免火災。所以百姓的家都稱為王舍，就是這樣。又有一種說法是王赦，因為普明王釋放了一千個國王，所以稱為王赦。還有一種說法是這座城市是四大天王共同建造的，所以稱為王舍。又摩伽陀（Magadha）國王生了一個兒子，一個頭兩個面孔四隻手，認為是不祥之兆，撕裂他的身體和頭顱，想要丟棄在荒野。有一個羅剎女鬼，名叫梨羅（Lila），又把他的身體合攏，用乳汁餵養他。長大成人後，力量超過各個國家，奪取了八萬四千個國王，安置在五座山內，建立城市進行統治。因為很多國王居住在這裡，所以稱為王舍城。又摩伽陀（Magadha），意思是持甘露之處，有十二座城市：第一座是祇尼（Gini）大城，第二座是富樓那跋檀（Purnabhadra）大城，第三座是阿監車多羅（Ajamukhatara）大城，第四座是弗羅婆（Phullavabha）大城，第五座是王舍（Rajagrha）大城，第六座是舍婆提（Shravasti）大城，第七座是婆羅奈（Varanasi）大城，第八座是迦毗羅（Kapilavastu）大城，第九座是瞻婆（Champa）城，第十座是婆翅多（Bhakshita）城，第十一座是拘睒彌（Kaushambi）城，第十二座是鳩樓（Kuru）城。這十二座城市中，后六座居住的人較少，前六座居住的人較多。

【English Translation】 English version: When (King Bandhuka) intended to slaughter (King Prabha) to sacrifice to the mountain deity, King Prabha wept bitterly and said with resentment, 'I have always spoken the truth since birth, but now I must break my promise.' King Bandhuka asked, 'What promise do you seek?' King Prabha replied, 'I promised to perform a great act of charity.' King Bandhuka said, 'I will let you go to perform the charity, but after it is done, you must return to me.' King Prabha happily returned to his kingdom, held a grand charity gathering, entrusted the government to the crown prince, felt at peace and joyful, and then slowly approached his end. (After death, he returned.) King Bandhuka asked, 'The gate of death is difficult to enter. Since you have already gone, why did you come back on your own?' At that time, King Prabha extensively spoke to King Bandhuka about the heart of compassion, condemned the sin of killing, and revealed that everything is impermanent. After hearing this, King Bandhuka's mind attained emptiness and equality, and he abided in the first Bhumi (Joyful Ground). (King Bandhuka) then gathered a thousand kings, each taking a drop of blood, and made three vows to sacrifice to the mountain deity. Then, he and these thousand kings built cities and houses in the five mountains, gradually forming a large country, taking turns to govern. Because a thousand kings resided here, it was called Rajagrha (City of Kings). Also, because the people in the city built houses seven times and were burned down seven times, only the Rajagrha (King's residence) alone was spared. The crown prince ordered, 'From now on, even the homes of the common people will be called Rajagrha, and they should be able to avoid fire disasters.' The whole country followed the order, and they were able to avoid fires. So the homes of the common people are all called Rajagrha, that's how it is. Another saying is Rajagriha (King's Pardon), because King Prabha released a thousand kings, so it is called Rajagriha (King's Pardon). Another saying is that this city was built jointly by the Four Heavenly Kings, so it is called Rajagrha (City of Kings). Also, the Magadha (Magadha) king had a son with one head, two faces, and four hands, which was considered an ominous sign. He tore his body and head apart, intending to discard them in the wilderness. A Rakshasi demon named Lila (Lila) reassembled his body and nourished him with milk. When he grew up, his strength surpassed all countries, and he seized eighty-four thousand kings, placing them within the five mountains, establishing cities to rule. Because many kings resided here, it was called Rajagrha (City of Kings). Also, Magadha (Magadha), meaning the place holding nectar, has twelve cities: the first is the great city of Gini (Gini), the second is the great city of Purnabhadra (Purnabhadra), the third is the great city of Ajamukhatara (Ajamukhatara), the fourth is the city of Phullavabha (Phullavabha), the fifth is the great city of Rajagrha (Rajagrha), the sixth is the city of Shravasti (Shravasti), the seventh is the city of Varanasi (Varanasi), the eighth is the city of Kapilavastu (Kapilavastu), the ninth is the city of Champa (Champa), the tenth is the city of Bhakshita (Bhakshita), the eleventh is the city of Kaushambi (Kaushambi), and the twelfth is the city of Kuru (Kuru). Among these twelve cities, the latter six are less populated, and the former six are more populated.

又前六城中。多住王舍城。報法身恩故。少住舍婆提城。報生身恩故也。舍者。王舍城中有六精舍。一竹園精舍在平地。迦蘭陀長者之所造。去城西北三十里。二小力獨山精舍。三七葉穴山精舍。四天主穴山精舍。五蛇神穴山精舍。六耆阇崛山精舍。耆阇崛山此翻靈鷲。釋迦菩薩。昔為鷲鳥於此山中養育父母。從此得名故名靈鷲。又王舍城南有尸陀林。鷲鳥居之。多食死人。人慾死者鷲翔其家悲鳴作聲。人以預知。知人死故稱靈鷲。又山有五峰。東方象頭。南方馬頭。西方羊頭。北方師子頭。中央鷲頭。亦得名為鷲山也。問。佛何故偏於王城中。向鷲山說法耶。答。依法華論云。如王舍城勝於余城。耆阇崛山勝於余山。以佛在勝處故。顯此法門勝也。今此般若是最勝法故。偏就王城耆山說也。中者。表說中道般若也。與大比丘眾下。第六列同聞眾。諸經列眾不出四種。一者影響。謂諸佛菩薩大果已圓。為令正法久住世間故來影響。二結緣眾。見在雖聞而不獲益。但作當來得道因緣也。三發起眾。法身菩薩更相發起。請如來說共益眾生也。四當機眾。植因曠古果遂今生。聞法之時即能悟入也。比丘比丘尼。優婆塞優婆夷等。各有四。義推之可解。文為二。初列眾。二總結。初文三。一此土眾。二他方眾。三化眾。初文為

三。一聲聞眾。二菩薩眾。三雜類眾。二乘著空故初列。凡夫著有故后列。菩薩常行中道故中列。又聲聞心形兩勝故初。菩薩心勝形劣故中。凡夫心形俱劣故后。初文二。先聲聞。次緣覺。初文五。一通號。二列數。三行位。四嘆德。五總結。今初與者。言共。釋論云。一時一處一戒一心一見一道一解脫也。大者。亦云多亦云勝。皆阿羅漢故稱大。數至八百萬億故言多。勝諸異道故言勝。比丘五義。一名乞士。清凈自活離四邪命。二破煩惱。見愛滅故。三者名號。如梵漢異相各有名號。四者受具足戒故名比丘。五者比之名能。丘之名怖。能怖煩惱賊故名比丘。四人已上名之為眾云云。八百萬億者。二唱數也。學無下三明行位。既云有學無學。云何皆言阿羅漢。依成論二。羅漢二種。一住。二行。當知行者是學人。住者是無學人。故經云。五戒賢者皆行阿羅漢即是學人。又於此中一文先明德行即學無學。以此人學于無學之行非是向義　八人之中四向三果名學無學。第八羅漢但各無學。皆羅漢者翻三義。一者不生。無明糠脫後世田中更不受生故言不生。二者殺賊。九十八使煩惱盡故名為殺賊。三者應供。智愿具足堪銷物供。此藏通意也。若就圓釋。非但不生。亦不生不生。無漏是不生也。非但殺賊亦殺不賊。不賊者涅槃是

【現代漢語翻譯】現代漢語譯本三、聲聞眾（Śrāvaka-saṃgha，聽聞佛陀教誨的弟子）。二、菩薩眾（Bodhisattva-saṃgha，發願成佛的修行者）。三、雜類眾（各種型別的眾生）。二乘（聲聞和緣覺）執著于空性，所以先列出。凡夫執著于有，所以後列出。菩薩常行中道，所以中間列出。又，聲聞的心性和形貌都殊勝，所以排在最前。菩薩心性殊勝而形貌稍遜，所以排在中間。凡夫心性和形貌都較差，所以排在最後。最初的段落分為兩部分：先是聲聞，然後是緣覺（Pratyekabuddha，獨自覺悟者）。聲聞部分又分為五點：一、總稱。二、列舉數量。三、修行位次。四、讚歎功德。五、總結。現在開始第一點，『與』字表示共同。釋論中說：『一時、一處、一戒、一心、一見、一道、一解脫』。『大』字，可以理解為多，也可以理解為殊勝。因為都是阿羅漢（Arhat，已證得解脫的聖者），所以稱為『大』。數量達到八百萬億，所以說是『多』。勝過各種外道，所以說是『殊勝』。比丘（Bhikṣu，佛教出家男眾）有五種含義：一是乞士，清凈自活，遠離四種邪命。二是破煩惱，因為見惑和愛惑都已滅除。三是名稱，如梵語和漢語有不同的名稱。四是受持具足戒，所以稱為比丘。五是『比』的意思是『能』，『丘』的意思是『怖』，能怖畏煩惱賊，所以稱為比丘。四人以上稱為眾。八百萬億，是兩次唱數。學無學，說明修行位次。既然說有學無學，為什麼都說是阿羅漢呢？依據成論的觀點，阿羅漢有兩種：一是住，二是行。應當知道，行者是學人，住者是無學人。所以經中說，受持五戒的賢者，都行阿羅漢之道，這就是學人。又，在此處，先說明德行，即學無學。這些人學習無學之行，並非是趨向于無學。八人之中，四向三果（須陀洹、斯陀含、阿那含）名為學無學。第八阿羅漢但各無學。都稱為阿羅漢，翻譯有三種含義：一是不生，無明糠脫，後世田中不再受生，所以說不生。二是殺賊，九十八使煩惱都已斷盡，所以名為殺賊。三是應供，智慧和願力具足，堪能接受供養。這是藏通二教的含義。如果就圓教來解釋，非但不生，也不生不生。無漏是不生。非但殺賊，也殺不賊。不賊就是涅槃（Nirvāṇa，寂滅）。

【English Translation】 English version Three, the Śrāvaka-saṃgha (community of disciples who hear the Buddha's teachings). Two, the Bodhisattva-saṃgha (community of practitioners who aspire to Buddhahood). Three, the miscellaneous assembly (various types of beings). The Two Vehicles (Śrāvakas and Pratyekabuddhas) are attached to emptiness, hence listed first. Ordinary beings are attached to existence, hence listed last. Bodhisattvas constantly practice the Middle Way, hence listed in the middle. Furthermore, Śrāvakas are superior in both mind and form, hence first. Bodhisattvas are superior in mind but inferior in form, hence in the middle. Ordinary beings are inferior in both mind and form, hence last. The initial section is divided into two parts: first Śrāvakas, then Pratyekabuddhas (Solitary Buddhas). The Śrāvaka part is further divided into five points: one, general designation; two, enumeration; three, stages of practice; four, praise of virtues; five, conclusion. Now beginning with the first point, 'with' indicates commonality. The commentary states: 'One time, one place, one precept, one mind, one view, one path, one liberation.' 'Great' can be understood as many or superior. Because all are Arhats (liberated beings), they are called 'great'. The number reaches eight million billion, hence 'many'. Superior to various heretical paths, hence 'superior'. Bhikṣu (Buddhist monk) has five meanings: one, mendicant, living purely and free from the four wrong livelihoods; two, destroying afflictions, because the afflictions of views and love are extinguished; three, name, such as different names in Sanskrit and Chinese; four, having received the full precepts, hence called Bhikṣu; five, 'Bhi' means 'able', 'kṣu' means 'fear', able to inspire fear in the thieves of affliction, hence called Bhikṣu. Four or more people are called a sangha. Eight million billion is counted twice. The learned and unlearned indicate the stages of practice. Since it is said there are both learned and unlearned, why are all called Arhats? According to the Cheng Lun, there are two types of Arhats: one who dwells and one who acts. It should be known that the actor is a learner, and the dweller is unlearned. Therefore, the sutra says that virtuous ones who uphold the five precepts all practice the path of Arhats, which is the learner. Furthermore, here, the virtues are first explained, that is, the learned and unlearned. These people learn the practice of the unlearned, not tending towards unlearning. Among the eight people, the four aspirants and three fruition-attainers (Sotāpanna, Sakadāgāmin, Anāgāmin) are called learned and unlearned. The eighth Arhat is only unlearned. All are called Arhats, which translates into three meanings: one, non-arising, the husk of ignorance is shed, and no further rebirth is received in the field of future lives, hence non-arising; two, killing thieves, the ninety-eight afflictions are exhausted, hence called killing thieves; three, worthy of offerings, wisdom and vows are complete, capable of receiving offerings. This is the meaning of the Tripiṭaka and Common teachings. If explained according to the Perfect Teaching, not only non-arising, but also non-arising of non-arising. Non-outflow is non-arising. Not only killing thieves, but also killing non-thieves. Non-thief is Nirvāṇa (cessation).

也。非但應供亦是供應一切眾生是供應也云云。有為功德下。四嘆德文有八科法門。亦可嘆三人。初四科嘆通教人。次三假嘆別教人。三空下嘆圓教人。又初四科嘆通法假等下共嘆別圓也。初即為四。今初嘆有為無為功德。有為舉智德無為約斷德。若就境論。道諦是有為。滅諦是無為。施物名功歸己曰德。故名功德。無學十智下。次嘆智差別。言十智者。一法智。即欲界系法中無漏智。欲界系因中無漏智。欲界系法滅中無漏智。為斷欲界系法道中無漏智。及法智品中無漏智．是也二比智。于上二界道中無漏稱智。中約四諦辨四種無漏智。如上法智中明。但有法比之殊也。三他心智。知欲色二界系現心心數法。及無漏心心數法少分。名他心智也。四世智。知諸世間有漏智慧也。亦名等智。凡聖同有故。五苦智。觀五陰無常苦空無我也。六集智。有漏法因因集生緣觀時無漏智。七滅智。盡滅妙出觀時無漏智。八道智。道正跡乘觀時無漏智。九盡智。見苦已斷集已證滅已修道已等。智論云。我見苦已斷集已盡證已修道已．也。十無生智。見苦已不復更見等也。諸經或云十一智。智度為如實智。知一切法總相別相。如實正知無有掛礙。是為如實。此獨在佛心中有二乘無分。故但云十智也。有學八智者。是那含人。在修道位中無

盡無生智故。但有八也。有學六智者。謂見道中但有四諦及法比等六智也。三根者。次嘆三根德。若修行次第應先辨三根后辨十智。今先說果后明因也。一未知欲知根。無漏九根。和合信法二行人于見道中。名未知欲知根。九根者。謂信等五及喜樂舍意等是也。二知根。信解見得人。思惟道中是九根轉名知根。如前說。三知已根。若至無學道中。是九根轉名知已根云云。十六心行者。次嘆十六觀門。從心之所行故名心行。非心即行也。依修行次應在十智前明。亦先說果也。又只離四諦為十六行。行以往趣為義。修此十六觀法。能趣四實之理。故名行也。苦下四行。一無常二苦三空四無我。集下四行。一集二因三緣四生。滅下四行一盡二滅三妙四出。道下四行。一道二正三跡四乘。又法忍等十六行也。此約通說。若地前四十位為四。十地為十。等覺妙覺為十六。此約別說云云。

仁王護國般若經疏卷第一大正藏第 33 冊 No. 1705 仁王護國般若經疏

仁王護國般若經疏卷第二

天臺智者大師說　門人灌頂記

法假虛實觀下。次嘆三假觀門。法假者。色陰法是也。受假者。四陰是也。取此二名是名名假。自實無體籍他方有是名為假。又色陰是法。受等是名。一切世間中但有名

【現代漢語翻譯】盡無生智故（因為已經證得無生智），但有八也（所以只有八種智慧）。有學六智者（對於還在學習的人來說，有六種智慧），謂見道中但有四諦及法比等六智也（即在見道位中，只有苦、集、滅、道四諦，以及法智、比智等六種智慧）。三根者（三種根器），次嘆三根德（接下來讚歎三種根器的功德）。若修行次第應先辨三根后辨十智（如果按照修行的次第，應該先辨別三種根器，然後再辨別十種智慧），今先說果后明因也（現在先說果，后說明因）。一未知欲知根（第一種是未知欲知根），無漏九根（指無漏的九種根器），和合信法二行人于見道中（信行人和法行人在見道位中），名未知欲知根（稱為未知欲知根）。九根者（九根是指），謂信等五及喜樂舍意等是也（信根、精進根、念根、定根、慧根這五根，以及喜根、樂根、舍根、意根等）。二知根（第二種是知根），信解見得人（通過信解而證得真理的人），思惟道中是九根轉名知根（在思惟道中，這九根轉名為知根），如前說（如前面所說）。三知已根（第三種是知已根），若至無學道中（如果到達無學道中），是九根轉名知已根云云（這九根轉名為知已根等等）。十六心行者（十六心行），次嘆十六觀門（接下來讚歎十六種觀門）。從心之所行故名心行（因為是從心所行的，所以稱為心行），非心即行也（不是心本身就是行）。依修行次應在十智前明（按照修行的次第，應該在十智之前說明），亦先說果也（也是先說果）。又只離四諦為十六行（又只是觀離四諦的境界，就是十六行），行以往趣為義（行是以往趣為意義）。修此十六觀法（修習這十六種觀法），能趣四實之理（能夠趨向四諦真實的道理），故名行也（所以稱為行）。苦下四行（在苦諦下的四種行相），一無常二苦三空四無我（一是無常，二是苦，三是空，四是無我）。集下四行（在集諦下的四種行相），一集二因三緣四生（一是集，二是因，三是緣，四是生）。滅下四行（在滅諦下的四種行相），一盡二滅三妙四出（一是盡，二是滅，三是妙，四是出）。道下四行（在道諦下的四種行相），一道二正三跡四乘（一是道，二是正，三是跡，四是乘）。又法忍等十六行也（又是法忍等十六行）。此約通說（這是從普遍的角度來說）。若地前四十位為四（如果將十地前的四十個位次分為四），十地為十（十地為十），等覺妙覺為十六（等覺和妙覺為十六）。此約別說云云（這是從特別的角度來說等等）。仁王護國般若經疏卷第一大正藏第 33 冊 No. 1705 仁王護國般若經疏仁王護國般若經疏卷第二天臺智者大師說　門人灌頂記法假虛實觀下（在法假、虛假、實假觀之後），次嘆三假觀門（接下來讚歎三種假觀門）。法假者（法假是指），色陰法是也（色陰的法是）。受假者（受假是指），四陰是也（受、想、行、識四陰是）。取此二名是名名假（取這兩個名稱，就是名假）。自實無體籍他方有是名為假（自身實際上沒有體性，依憑其他方而存在，這稱為假）。又色陰是法（又色陰是法），受等是名（受等是名），一切世間中但有名（一切世間中只有名）。

【English Translation】 Since the wisdom of non-origination is exhausted, there are only eight. Those with six wisdoms in the stage of learning refer to the six wisdoms in the path of seeing, which include the Four Noble Truths and Dharma-knowledge, inferential knowledge, etc. The three roots refer to the virtues of the three roots. If following the order of practice, one should first distinguish the three roots and then the ten wisdoms. Now, the result is discussed before the cause. The first is the 'root of the desire to know the unknown'. The nine un-outflow roots, combined with the two types of practitioners of faith and Dharma in the path of seeing, are called the 'root of the desire to know the unknown'. The nine roots refer to the five roots of faith, diligence, mindfulness, concentration, and wisdom, as well as joy, happiness, equanimity, and intention. The second is the 'knowing root'. Those who attain insight through faith and understanding, in the path of contemplation, these nine roots are transformed and called the 'knowing root', as mentioned before. The third is the 'root of having already known'. If one reaches the path of no-more-learning, these nine roots are transformed and called the 'root of having already known', and so on. The sixteen mental activities refer to the sixteen gates of contemplation. They are called mental activities because they are what the mind engages in; it is not that the mind itself is the activity. According to the order of practice, they should be explained before the ten wisdoms; the result is also discussed first. Furthermore, merely contemplating the separation from the Four Noble Truths constitutes the sixteen activities. 'Activity' means 'to go towards'. Cultivating these sixteen methods of contemplation enables one to approach the truth of the Four Noble Truths, hence they are called 'activities'. The four activities under suffering are: impermanence, suffering, emptiness, and non-self. The four activities under accumulation are: accumulation, cause, condition, and arising. The four activities under cessation are: cessation, extinction, wonderfulness, and liberation. The four activities under the path are: path, correctness, trace, and vehicle. Furthermore, there are the sixteen activities such as Dharma-patience. This is a general explanation. If the forty positions before the ten grounds are divided into four, the ten grounds are ten, and near-perfect enlightenment and perfect enlightenment are sixteen. This is a specific explanation, and so on. Commentary on the Benevolent Kings Sutra for the Protection of the Nation, Volume 1 Taisho Tripitaka Volume 33, No. 1705, Commentary on the Benevolent Kings Sutra for the Protection of the Nation Commentary on the Benevolent Kings Sutra for the Protection of the Nation, Volume 2 Explained by Great Master Zhiyi of Tiantai, recorded by his disciple Guanding Following the contemplation of the provisionality, emptiness, and reality of dharmas, next are praised the three gates of provisionality. 'Provisionality of dharmas' refers to the dharma of the form aggregate. 'Provisionality of reception' refers to the four aggregates of feeling, perception, volition, and consciousness. Taking these two names is called 'provisionality of name'. Having no substance of its own but existing by relying on others is called 'provisionality'. Furthermore, the form aggregate is dharma, and feeling etc. are names. In all the world, there are only names.

與色。而今有三別說也云云。言虛實者。一虛二實。相形得稱。陰法是虛凡夫謂實。智欲了知求不可得。只實而虛名為虛實。此通意也。若說別義者。三假之中各有三觀。法假即虛。是空觀。空即假實。一色一香無非般若。是假觀觀之一字是中觀。以空假是方便道故不立觀名。得入中道方獨稱觀。受及名等類此可解。若圓說者。三法即空即假即中。雙照雙亡是也云云。智度論云。諸法非實凡夫虛假。憶想分別妄謂有人。如狗臨井自叱其影。水中無狗但有相影。而生噁心投井而死。眾生亦爾。四大和合名之為身。因緣生義動作語言。凡夫于中妄起人相。此法假也。生愛恚起愚樂墮三惡道。此受假也。又一切法但從名字和合更無餘名。如頭足腹脊。和合故假名為身。如發眼耳鼻口皮骨。和合故假名為頭。諸毛和合假名為發。分分合故假名為毛。諸泥塵和合故假名為分。亦和合諸分故名為塵。此即名假也。以此假故一切法空。三空等者。次嘆三昧德以三假因緣故得三空名。此因果次第說也。以法假故空。受假故無相。名假故無作。故大論云。因三十七品趣涅槃門。涅槃門有三。謂空無相無作等。言空門者。觀諸法無我我所。諸法從因緣和合而有。無有作者無有受者。是名空門。無相門者。觀身雖空而有相在。人著此相故修無

【現代漢語翻譯】現代漢語譯本關於色（Rūpa，物質現象）。現在有三種不同的說法，等等。說到虛實，一是虛，二是實，相互比較才能成立。陰法（指五陰中的受、想、行、識四陰）是虛幻的，凡夫卻認為是真實的。智慧想要了解它，卻無法找到。只有在實的基礎上認識到它的虛幻性，才能稱為虛實。這是通用的解釋。如果說特別的意義，那麼在三種假（法假、受假、名假）之中，每一種都有三種觀（空觀、假觀、中觀）。法假即是虛，是空觀。空即是假實，一色一香無非般若（Prajna，智慧），這是假觀。觀之一字是中觀。因為空假是方便之道，所以不設立觀的名字。只有進入中道，才能單獨稱為觀。受假和名假等可以此類推理解。如果從圓融的角度來說，三種法即是空、即是假、即是中，雙重照見，雙重泯滅，就是這個意思，等等。《智度論》（Mahāprajñāpāramitāśāstra）說，諸法不是真實的，凡夫認為是虛假的。他們通過回憶和分別，錯誤地認為有人存在。就像狗對著井，對著自己的影子吠叫。水中沒有狗，只有影子，但狗卻產生惡念，跳入井中而死。眾生也是這樣。四大（地、水、火、風）和合，名為身體。因緣生起，產生動作和語言。凡夫在其中錯誤地產生人相。這就是法假。產生愛、恨，產生愚癡的快樂，墮入三惡道。這就是受假。此外，一切法都只是從名字的和合而來，沒有其他的名字。比如頭、足、腹、脊，和合在一起，就假名為身。比如頭髮、眼睛、耳朵、鼻子、嘴巴、面板、骨頭，和合在一起，就假名為頭。各種毛髮和合在一起，假名為頭髮。各個部分和合在一起，假名為毛。各種泥土和灰塵和合在一起，假名為部分。也因為和合各個部分，所以稱為灰塵。這就是名假。因為這種假，所以一切法空。三空等，接下來讚歎三昧（Samadhi，禪定）的功德，因為三種假的原因，所以得到三種空的名字。這是因果的次第說法。因為法假，所以是空。因為受假，所以是無相。因為名假，所以是無作。所以《大智度論》說，通過三十七道品（三十七種修行方法）趣向涅槃（Nirvana，寂滅）之門。涅槃之門有三種，即空、無相、無作等。說到空門，就是觀察諸法無我（Anatta，非我），無我所（無我之物）。諸法從因緣和合而有，沒有作者，沒有受者。這叫做空門。無相門，就是觀察身體雖然是空的，但還有相存在。人們執著于這個相，所以要修行無

【English Translation】 English version Regarding Rūpa (form, material phenomena). Now there are three different explanations, and so on. Speaking of emptiness and reality, one is emptiness and two are reality, which are named by comparing each other. The Yin Dharmas (referring to the four Skandhas of feeling, perception, volition, and consciousness) are empty, but ordinary people consider them real. Wisdom wants to understand it, but cannot find it. Only by recognizing its illusory nature on the basis of reality can it be called emptiness and reality. This is the general explanation. If we talk about special meanings, then in the three kinds of falsity (the falsity of Dharma, the falsity of reception, and the falsity of name), each has three views (the view of emptiness, the view of falsity, and the view of the middle way). The falsity of Dharma is emptiness, which is the view of emptiness. Emptiness is the reality of falsity, and every form and every fragrance is none other than Prajna (wisdom), which is the view of falsity. The word 'view' is the middle view. Because emptiness and falsity are expedient means, the name of the view is not established. Only by entering the middle way can it be called a view alone. The falsity of reception and the falsity of name can be understood by analogy. If we talk about it from a rounded perspective, the three dharmas are emptiness, falsity, and the middle way, which is the double illumination and double annihilation, and so on. The Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom) says that all dharmas are not real, but ordinary people think they are false. They mistakenly think that there are people through recollection and discrimination. It's like a dog barking at its shadow in a well. There is no dog in the water, only a shadow, but the dog has evil thoughts and jumps into the well and dies. Sentient beings are also like this. The combination of the four elements (earth, water, fire, and wind) is called the body. Causes and conditions arise, producing actions and language. Ordinary people mistakenly produce the appearance of people in it. This is the falsity of Dharma. Generating love, hatred, and foolish happiness, falling into the three evil paths. This is the falsity of reception. In addition, all dharmas only come from the combination of names, and there are no other names. For example, the head, feet, abdomen, and spine are combined to form a body. For example, hair, eyes, ears, nose, mouth, skin, and bones are combined to form a head. Various hairs are combined to form hair. Each part is combined to form hair. Various mud and dust are combined to form a part. It is also called dust because it combines various parts. This is the falsity of name. Because of this falsity, all dharmas are empty. The three emptinesses, etc., then praise the merits of Samadhi (meditative absorption), because of the three kinds of falsity, so we get the names of the three emptinesses. This is the order of cause and effect. Because of the falsity of Dharma, it is emptiness. Because of the falsity of reception, it is signlessness. Because of the falsity of name, it is non-action. Therefore, the Mahāprajñāpāramitāśāstra says that through the thirty-seven factors of enlightenment (thirty-seven practices) one goes to the gate of Nirvana (liberation). There are three gates of Nirvana, namely emptiness, signlessness, and non-action, etc. Speaking of the gate of emptiness, it is to observe that all dharmas are without self (Anatta), without what belongs to self. All dharmas arise from the combination of causes and conditions, there is no creator, and there is no receiver. This is called the gate of emptiness. The gate of signlessness is to observe that although the body is empty, there are still signs. People are attached to this sign, so they must cultivate non-

相。如說俯仰屈伸住立去來觀瞻言語。于中無實。風依識故有所作者。是識滅相。唸唸無故。此男女有我心無智慧故妄見有。骨鎖相連皮肉覆機關動作如木人。此無相門也。無作門者。無相亦無。是名無作。此三定諸禪中若無不名三昧。以退失故墮生死中。如說能持凈戒名比丘。能觀空名行空人。一心常勤精進者。是名真實行道人。此三能到涅槃。得三解脫門云云。四諦十二因緣者。次嘆諦緣。此二有同有別。同是聲聞斷見思故名同。利鈍有殊。廣略數異故名別。四諦鈍根者觀。大經有四種四諦。生滅藏教。今所不說。此經具三教有三種四諦。所謂無生無量無作等也。苦等四法審實不虛。名之為諦。若苦集是有漏滅道是無漏此三藏也。若四俱無漏是通也。若四俱亦有漏亦無漏是別也。若四俱非漏非無漏是圓也。十二因緣利鈍者觀。知大經中亦有四種。於四種中各各有三別。一者三世十二因緣。二者二世。三者一世。廣如余說云云。無量功德皆成就者。五結文可知也。復有八百萬億下。二列緣覺眾。文四一唱數。二標位。三嘆德。四結成。初文可知。大仙緣覺者。二標位也。有三差別。一者獨覺。如昔有國王入園遊觀。清旦見樹林花果甚可愛樂。時王食已即便偃臥。王諸婇女皆競採摘毀壞林樹。時王覺已。即悟．一切諸

【現代漢語翻譯】現代漢語譯本相（現象）。比如，俯視、仰視、彎曲、伸展、停留、站立、前往、來臨、觀看、言語。這些現象中沒有真實不變的實體。風依靠意識而產生作用。這就是意識的滅相。念頭生滅不停，沒有恒常不變的自體。這些男女因為有『我』的執念，沒有智慧，所以錯誤地認為這些現象是真實存在的。骨骼像鎖鏈一樣連線在一起，面板和肌肉覆蓋在上面，機關動作就像木偶人一樣。這就是無相門（Anatta-dvara）的道理。無作門（Apanihita-dvara）的道理是，連『無相』的觀念也不執著，這叫做『無作』。這三種禪定，如果禪定中沒有這些觀念，就不能稱為三昧（Samadhi）。因為退失了這些觀念，就會墮入生死輪迴之中。比如，能夠持守清凈戒律的人，叫做比丘（Bhikkhu）。能夠觀察空性的人，叫做修行空性的人。一心一意，常常勤奮精進的人，才叫做真正修行佛道的人。這三種人能夠到達涅槃（Nirvana），獲得三種解脫門（vimoksha-mukha）。

四諦（catvāri āryasatyāni）和十二因緣（dvādaśāṅga pratītyasamutpāda）的道理是，接下來讚歎四諦和十二因緣。這兩者有相同之處，也有不同之處。相同之處在於，都是聲聞（Śrāvaka）乘人斷除見惑和思惑的方法。不同之處在於，根器有利鈍之分，內容有廣略之別，數量也有差異。四諦是鈍根的人所觀察的。在《大般涅槃經》（Mahāparinirvāṇa Sūtra）中有四種四諦：生滅四諦、藏教四諦。現在我們不討論這些。這部經包含了三教，有三種四諦，即無生四諦、無量四諦、無作四諦等。苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）這四種法是審實不虛的，所以叫做『諦』。如果說苦和集是有漏法，滅和道是無漏法，這是三藏教的說法。如果說四諦都是無漏法，這是通教的說法。如果說四諦既是有漏法，也是無漏法，這是別教的說法。如果說四諦既非有漏法，也非無漏法，這是圓教的說法。

十二因緣是利根和鈍根的人所觀察的。要知道，《大般涅槃經》中也有四種十二因緣。在這四種十二因緣中，每一種都有三種差別：一是三世十二因緣，二是二世十二因緣，三是一世十二因緣。詳細內容可以參考其他經典。

『無量功德皆成就』，第五段是總結全文，內容可以理解。

『復有八百萬億』以下，第二部分是列舉緣覺（Pratyekabuddha）眾。這段文字分為四個部分：一是唱數，二是標位，三是讚歎功德，四是總結。第一部分的內容可以理解。『大仙緣覺』，第二部分是標明果位。緣覺有三種差別：一是獨覺（Eka-buddha）。比如，過去有一位國王進入花園遊玩觀賞。清晨，他看到樹林中的花果非常可愛。國王用完餐后就躺下休息。國王的妃嬪們都爭相採摘，毀壞樹林。國王醒來后，立刻領悟到一切諸法都是無常的。

【English Translation】 English version The characteristics [of phenomena]. For example, looking down, looking up, bending, stretching, staying, standing, going, coming, observing, and speaking. Within these, there is no reality. Because the wind relies on consciousness, it has actions. This is the characteristic of the cessation of consciousness. Thoughts arise and cease without a cause. These men and women have a sense of 'I' and lack wisdom, so they falsely see these [phenomena] as real. Bones are connected like chains, skin and flesh cover the mechanisms, and movements are like a wooden puppet. This is the gate of no-self (Anatta-dvara). The gate of non-action (Apanihita-dvara) is that even the concept of 'no-self' is not clung to; this is called 'non-action.' These three samadhis, if there are no such concepts in the samadhi, cannot be called samadhi. Because of losing these concepts, one falls into the cycle of birth and death. For example, one who can uphold pure precepts is called a Bhikkhu (monk). One who can contemplate emptiness is called a practitioner of emptiness. One who is single-minded, constantly diligent, and makes progress is called a true practitioner of the path. These three can reach Nirvana (liberation), attaining the three doors of liberation (vimoksha-mukha).

The doctrine of the Four Noble Truths (catvāri āryasatyāni) and the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda): Next, praise the Truths and Dependent Origination. These two have similarities and differences. The similarity is that both are methods for Śrāvakas (disciples) to cut off the delusions of views and thoughts. The difference lies in the sharpness or dullness of faculties, the breadth or brevity of content, and the difference in numbers. The Four Noble Truths are contemplated by those with dull faculties. In the Mahāparinirvāṇa Sūtra, there are four types of Four Noble Truths: the Four Truths of arising and ceasing, and the Four Truths of the Treasury Teaching. We will not discuss these now. This sutra contains the Three Teachings and has three types of Four Noble Truths, namely the Four Truths of non-arising, the Four Truths of immeasurability, and the Four Truths of non-action, etc. The four dharmas of suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga) are truly real and not false, so they are called 'Truths.' If suffering and accumulation are defiled, and cessation and path are undefiled, this is the teaching of the Three Treasuries. If all four are undefiled, this is the common teaching. If all four are both defiled and undefiled, this is the separate teaching. If all four are neither defiled nor undefiled, this is the perfect teaching.

The Twelve Links of Dependent Origination are contemplated by those with sharp and dull faculties. Know that in the Mahāparinirvāṇa Sūtra, there are also four types. Within these four types, each has three distinctions: first, the Twelve Links of the Three Lifetimes; second, the Twelve Links of Two Lifetimes; and third, the Twelve Links of One Lifetime. Detailed content can be found in other scriptures.

'Immeasurable merits are all accomplished,' the fifth section is a summary of the entire text, and the content can be understood.

'Again, there are eight million billions' below, the second part lists the Pratyekabuddhas (Solitary Buddhas). This text is divided into four parts: first, reciting the number; second, marking the position; third, praising the virtues; and fourth, concluding. The content of the first part can be understood. 'Great Immortal Pratyekabuddhas,' the second part marks the position. There are three differences among Pratyekabuddhas: first, the Solitary Buddha (Eka-buddha). For example, in the past, there was a king who entered a garden to play and observe. In the early morning, he saw that the flowers and fruits in the forest were very lovely. After the king finished eating, he lay down to rest. The king's concubines all competed to pick and destroy the forest. When the king woke up, he immediately realized that all dharmas are impermanent.

法無常。若是以外況內成大仙緣覺。二者因緣覺。出於佛世聞十二因緣斷見思惑．三者小辟支佛。是須陀洹人在人間生。是時無佛佛法已滅．人中七生天上亦爾。不受八生自悟成道。即成小辟支佛也．非斷非常者三嘆德也。過去二因牽識等故非斷。識等滅故三因不生故非常。又三世相續故非斷。無自性故非常。又順則生死無際故非斷。逆則無明燋竭故非常。四諦十二緣下。四結成也。問。前列聲聞亦云諦緣。今嘆支佛更復重明。后列菩薩仍云羅漢者何耶。答。於一境上取悟自差。三獸度河。三鳥出網。河同獸異。網一鳥殊。故大經云。下智觀故聲聞菩提。中智觀故緣覺菩提。上智觀菩薩菩提。上上智觀故諸佛菩提。良由理一見殊。所以諦緣互說云云。問。緣覺出無佛世。今云何列為同聞眾。答。緣覺佛在世亦有。只在聲聞中攝。言出無佛世者。此對聲聞。非謂佛世總無緣覺也。復有九百萬億下。第二列菩薩眾。文五。一數。二號。三位。四德。五結。初文可知。菩薩摩訶薩者。二標號也。菩薩此云道心眾生。摩訶薩此云大道心。亦云大士。亦云開士。若以生滅心行六波羅蜜三祇成佛。此三藏教中菩薩。心勝聲聞道卑羅漢。若以無生心斷見思惑。留余習扶愿受生。十地行圓當知如佛。此通教中菩薩也。若以無量心行無量

行。凈佛國土成就眾生。大慈不窮大悲無限。華臺摩頂成功德身。此別教中菩薩也。若以無作心。觀煩惱菩提生死涅槃無二無別非成不成。此圓教中菩薩也。今此所列正列通教。蜜兼別圓云云。皆阿羅漢者。三明位也。若三藏中佛即是羅漢。故本行雲。爾時世間有六羅漢。五是陳如等五人。一即是佛也。若通教中三乘共行十地。七地菩薩即阿羅漢。若別教中十向菩薩斷三界惑盡齊阿羅漢。若圓教中十信菩薩斷三界惑盡亦齊羅漢。今皆阿羅漢者。即通教菩薩。大品云。阿羅漢若智若斷是菩薩無生法忍。大集亦云。大法菩薩名阿羅漢。問。若皆羅漢前已辨竟。今何更明。答。以菩薩形無定準。或同凡像或同二乘。若不別明。恐于實混濫。庶幾貴小乘者知大士德齊羅漢。取名相者。悟知菩薩道越凡夫。故更別說也。實智功德下。四嘆德中先嘆智德。實智則照空。方便智照有。有實智故不住生死。有方便故不住涅槃。曏者明位雖云羅漢。今此嘆德即異二乘。故別說也。通教菩薩七地中具實智。八地已上具方便智云云。行獨大乘者。次嘆乘。二乘無分故名獨大。此嘆別教菩薩也。四眼者。次嘆眼。菩薩行既未圓。義當無佛眼也。通教當知如佛。義推之眼亦如佛。圓教十信雖是肉眼。名為佛眼。今云四眼者。即別教地前菩薩也。五

【現代漢語翻譯】現代漢語譯本：行。爲了凈化佛國，成就眾生。大慈之心沒有窮盡，大悲之心沒有邊際。以華臺摩頂，成就功德之身。這是別教中的菩薩。如果以無作心，觀照煩惱、菩提、生死、涅槃，認為它們沒有兩樣，沒有差別，不是成就也不是不成就。這是圓教中的菩薩。現在這裡所列舉的，正是通教。也兼顧別教和圓教等等。』皆阿羅漢者』，指的是三明位。如果三藏教中的佛，也就是阿羅漢。所以《本行經》說：『當時世間有六個阿羅漢，五個是憍陳如等五人，一個是佛。』如果通教中，三乘共同修行十地，七地菩薩就是阿羅漢。如果別教中，十向菩薩斷盡三界之惑，就等同於阿羅漢。如果圓教中，十信菩薩斷盡三界之惑，也等同於阿羅漢。現在說『皆阿羅漢者』，指的是通教菩薩。《大品般若經》說：『阿羅漢的智慧和斷惑，是菩薩的無生法忍。』《大集經》也說：『大法菩薩名為阿羅漢。』問：如果都是阿羅漢，前面已經辨析完畢，現在為什麼還要再說？答：因為菩薩的形象沒有固定的標準，或者和凡夫相似，或者和二乘相似。如果不加以區別說明，恐怕會和實際情況混淆。希望重視小乘的人，知道大士的功德等同於阿羅漢；執著于名相的人，領悟到菩薩的道超越凡夫。所以再次分別說明。』實智功德下』，四嘆德中，先讚歎智德。實智照空，方便智照有。因為有實智，所以不住生死；因為有方便，所以不住涅槃。前面說明地位時，雖然說是阿羅漢，現在讚歎功德，就和二乘不同了。所以分別說明。通教菩薩在七地中具足實智，八地以上具足方便智等等。』行獨大乘者』，其次讚歎乘。二乘沒有份，所以稱為獨大。這是讚歎別教菩薩。』四眼者』，其次讚歎眼。菩薩的修行既然還沒有圓滿，按道理來說沒有佛眼。通教應當知道如同佛一樣，按道理推斷，眼也如同佛。圓教十信雖然是肉眼，也稱為佛眼。現在說『四眼者』，指的是別教地前菩薩。五

【English Translation】 English version: ' 行 (Xing, practice) 。凈佛國土成就眾生 (Jing fo guo tu cheng jiu zhong sheng, purify the Buddha's land and accomplish sentient beings)。大慈不窮大悲無限 (Da ci bu qiong da bei wu xian, great compassion is inexhaustible, great pity is limitless)。華臺摩頂成功德身 (Hua tai mo ding cheng gong de shen, adorn the crown with a lotus platform, accomplishing the body of merit)。此別教中菩薩也 (Ci bie jiao zhong pu sa ye, this is a Bodhisattva in the Separate Teaching)。若以無作心 (Ruo yi wu zuo xin, if with a mind of non-action)。觀煩惱菩提生死涅槃無二無別非成不成 (Guan fan nao pu ti sheng si nie pan wu er wu bie fei cheng bu cheng, observe afflictions, Bodhi, birth and death, Nirvana as neither two nor different, neither accomplished nor unaccomplished)。此圓教中菩薩也 (Ci yuan jiao zhong pu sa ye, this is a Bodhisattva in the Perfect Teaching)。今此所列正列通教 (Jin ci suo lie zheng lie tong jiao, now what is listed here is precisely the Common Teaching)。蜜兼別圓云云 (Mi jian bie yuan yun yun, secretly encompassing the Separate and Perfect Teachings, and so on)。皆阿羅漢者 (Jie a luo han zhe, all are Arhats)，三明位也 (san ming wei ye, refers to the stage of Threefold Clarity)。若三藏中佛即是羅漢 (Ruo san zang zhong fo ji shi luo han, if the Buddha in the Threefold Canon is an Arhat)。故本行雲 (Gu ben xing yun, therefore the Fundamental Conduct says)。爾時世間有六羅漢 (Er shi shi jian you liu luo han, at that time there were six Arhats in the world)。五是陳如等五人 (Wu shi chen ru deng wu ren, five were Kondanna and the other four)。一即是佛也 (Yi ji shi fo ye, one was the Buddha)。若通教中三乘共行十地 (Ruo tong jiao zhong san cheng gong xing shi di, if in the Common Teaching, the Three Vehicles jointly practice the Ten Grounds)。七地菩薩即阿羅漢 (Qi di pu sa ji a luo han, the Bodhisattva of the Seventh Ground is an Arhat)。若別教中十向菩薩斷三界惑盡齊阿羅漢 (Ruo bie jiao zhong shi xiang pu sa duan san jie huo jin qi a luo han, if in the Separate Teaching, the Bodhisattva of the Ten Directions, having severed all delusions of the Three Realms, is equivalent to an Arhat)。若圓教中十信菩薩斷三界惑盡亦齊羅漢 (Ruo yuan jiao zhong shi xin pu sa duan san jie huo jin yi qi luo han, if in the Perfect Teaching, the Bodhisattva of the Ten Faiths, having severed all delusions of the Three Realms, is also equivalent to an Arhat)。今皆阿羅漢者 (Jin jie a luo han zhe, now all are Arhats)，即通教菩薩 (ji tong jiao pu sa, refers to the Bodhisattvas of the Common Teaching)。大品云 (Da pin yun, the Great Perfection of Wisdom Sutra says)。阿羅漢若智若斷是菩薩無生法忍 (A luo han ruo zhi ruo duan shi pu sa wu sheng fa ren, the wisdom and severance of an Arhat is the Bodhisattva's forbearance of the unproduced Dharma)。大集亦云 (Da ji yi yun, the Great Collection Sutra also says)。大法菩薩名阿羅漢 (Da fa pu sa ming a luo han, the Great Dharma Bodhisattva is called an Arhat)。問 (Wen, question)。若皆羅漢前已辨竟 (Ruo jie luo han qian yi bian jing, if all are Arhats, as has already been discussed)。今何更明 (Jin he geng ming, why explain it again now)? 答 (Da, answer)。以菩薩形無定準 (Yi pu sa xing wu ding zhun, because the form of a Bodhisattva has no fixed standard)。或同凡像或同二乘 (Huo tong fan xiang huo tong er cheng, sometimes resembling ordinary beings, sometimes resembling those of the Two Vehicles)。若不別明 (Ruo bu bie ming, if not explained separately)。恐于實混濫 (Kong yu shi hun lan, there is a fear of confusion with reality)。庶幾貴小乘者知大士德齊羅漢 (Shu ji gui xiao cheng zhe zhi da shi de qi luo han, hoping that those who value the Small Vehicle will know that the virtue of the great being is equal to an Arhat)。取名相者 (Qu ming xiang zhe, those who grasp at names and forms)。悟知菩薩道越凡夫 (Wu zhi pu sa dao yue fan fu, will realize that the Bodhisattva's path surpasses ordinary beings)。故更別說也 (Gu geng bie shuo ye, therefore it is explained separately again)。實智功德下 (Shi zhi gong de xia, below, 'the merit of true wisdom')。四嘆德中先嘆智德 (Si tan de zhong xian tan zhi de, of the four praises of virtue, first praise the virtue of wisdom)。實智則照空 (Shi zhi ze zhao kong, true wisdom illuminates emptiness)。方便智照有 (Fang bian zhi zhao you, expedient wisdom illuminates existence)。有實智故不住生死 (You shi zhi gu bu zhu sheng si, because of true wisdom, one does not dwell in birth and death)。有方便故不住涅槃 (You fang bian gu bu zhu nie pan, because of expedience, one does not dwell in Nirvana)。曏者明位雖云羅漢 (Xiang zhe ming wei sui yun luo han, although the previous explanation of the stage said Arhat)。今此嘆德即異二乘 (Jin ci tan de ji yi er cheng, now this praise of virtue is different from the Two Vehicles)。故別說也 (Gu bie shuo ye, therefore it is explained separately)。通教菩薩七地中具實智 (Tong jiao pu sa qi di zhong ju shi zhi, the Bodhisattva of the Common Teaching possesses true wisdom in the Seventh Ground)。八地已上具方便智云云 (Ba di yi shang ju fang bian zhi yun yun, from the Eighth Ground onwards, possesses expedient wisdom, and so on)。行獨大乘者 (Xing du da cheng zhe, 'practice exclusively the Great Vehicle')。次嘆乘 (Ci tan cheng, next praise the Vehicle)。二乘無分故名獨大 (Er cheng wu fen gu ming du da, the Two Vehicles have no share, hence it is called exclusively great)。此嘆別教菩薩也 (Ci tan bie jiao pu sa ye, this praises the Bodhisattva of the Separate Teaching)。四眼者 (Si yan zhe, 'four eyes')。次嘆眼 (Ci tan yan, next praise the eyes)。菩薩行既未圓 (Pu sa xing ji wei yuan, since the Bodhisattva's practice is not yet complete)。義當無佛眼也 (Yi dang wu fo yan ye, it is reasonable to say there is no Buddha eye)。通教當知如佛 (Tong jiao dang zhi ru fo, the Common Teaching should know it is like the Buddha)。義推之眼亦如佛 (Yi tui zhi yan yi ru fo, by logical extension, the eyes are also like the Buddha)。圓教十信雖是肉眼 (Yuan jiao shi xin sui shi rou yan, although the Ten Faiths of the Perfect Teaching are physical eyes)。名為佛眼 (Ming wei fo yan, they are called Buddha eyes)。今云四眼者 (Jin yun si yan zhe, now saying 'four eyes')。即別教地前菩薩也 (ji bie jiao di qian pu sa ye, refers to the Bodhisattva before the Ground of the Separate Teaching).

通者。次嘆通。具天眼等五。除漏盡通。通教未斷無明。別教斷猶未盡。故但云五也云云。三達者。次明過去宿命明。現在天眼明。未來漏盡明。明即達也。十力者。次嘆力。智論云。菩薩十力。一發心堅固力。二大慈力。三大悲力。四精進力。五禪定力。六智慧力。七身不厭生死力。八無生法忍力。九解脫力。十無礙力也。四無量心者。次嘆心。慈能與樂悲能拔苦。喜與眾生增上之樂。如上三心舍之不著云云。四辨者。次嘆辯。法辭樂說義等是也。四攝。次嘆攝。佈施愛語利行同事等也。金剛滅定者。次嘆斷。十地上忍定如金剛。碎煩惱山自不傾動。亦名首楞嚴定云云。一切功德下五總結也。復有千萬億下第三列雜類眾。以其中名色非一故言雜類。一別二總。別中四。一人二士三天四賢。初人更二。一男二女。初四。一數二名三德四結。初標數可知。五戒賢者次列名也。五者是數義。戒者防止義。梵云優婆塞此云清信男。于佛法中生凈信心故。又云近事男。以依三寶親近師長承事無失故。離殺盜淫。此三防身業。妄語一戒防口業。飲酒一戒通防二業。廣釋戒相如大論尸波羅蜜說云云。提謂波利等問佛。何不為我說四六戒。佛答。五者天下之大數。在天為五星。在地為五嶽。在人為五臟。在陰陽為五行。在王為五帝。

【現代漢語翻譯】現代漢語譯本『通』是指神通。接下來讚歎神通，具備天眼等五種神通，除了漏盡通。這是因為通教尚未斷盡無明，別教斷了但還沒有完全斷盡，所以只說五種神通。『三達』是指三種明，即過去宿命明，現在天眼明，未來漏盡明。明就是通達的意思。『十力』是指十種力量。智論中說，菩薩的十力是：一、發心堅固力；二、大慈力；三大悲力；四、精進力；五、禪定力；六、智慧力；七、身不厭生死力；八、無生法忍力；九、解脫力；十、無礙力。『四無量心』是指四種廣大的心。慈能給予快樂，悲能拔除痛苦，喜能給予眾生增上之樂，舍能對以上三種心不執著。『四辯』是指四種辯才。包括法辯、辭辯、樂說辯、義辯等。『四攝』是指四種攝受眾生的方法。包括佈施、愛語、利行、同事等。『金剛滅定』是指如金剛般堅固的滅盡定。十地菩薩的忍定如同金剛，能摧毀煩惱山而不動搖，也稱為首楞嚴定（Śūraṅgama-samādhi）。『一切功德』以下五句是總結。『復有千萬億』以下第三部分是列舉雜類眾生。因為其中的名色不止一種，所以說是雜類。分為別相和總相。別相中又分為四類：人、士、天、賢。先說人，又分為男女。先說四種：一、數；二、名；三、德；四、結。先標明數量，這是可以知道的。『五戒賢者』以下是列舉名稱。『五』是數量的意思，『戒』是防止的意思。梵語優婆塞（Upāsaka），翻譯成漢語是清信男，因為在佛法中生起清凈的信心。又稱為近事男，因為依靠三寶，親近師長，承事而沒有缺失。離殺、盜、淫，這三條是防止身業的戒律。妄語一條是防止口業的戒律。飲酒一條是同時防止身業和口業的戒律。詳細解釋戒相，如《大智度論·尸波羅蜜》中所說。提謂（Trapusa）和波利（Bhallika）等人問佛，為什麼不為我們說四戒或六戒？佛回答說，五是天下的大數。在天上是五星，在地上是五嶽，在人身上是五臟，在陰陽中是五行，在君王中是五帝。

【English Translation】 English version 『Tong』 (通) refers to supernormal powers. Next, it praises these powers, possessing the five supernormal powers such as the heavenly eye, except for the exhaustion of outflows (漏盡通, loujin tong). This is because the Common Teaching (通教, Tong Jiao) has not yet completely severed ignorance (無明, wu ming), and the Distinct Teaching (別教, Bie Jiao) has severed it but not completely, so it only mentions five supernormal powers. 『San Da』 (三達) refers to the three kinds of clear knowing: the clear knowing of past lives (宿命明, su ming ming), the clear knowing of the present heavenly eye (天眼明, tian yan ming), and the clear knowing of the future exhaustion of outflows. 『Ming』 (明) means thorough understanding. 『Shi Li』 (十力) refers to the ten powers. The Treatise on the Great Perfection of Wisdom (智論, Zhi Lun) says that the ten powers of a Bodhisattva are: 1. The power of firm resolve in generating the aspiration for enlightenment; 2. The power of great loving-kindness; 3. The power of great compassion; 4. The power of diligence; 5. The power of meditative concentration; 6. The power of wisdom; 7. The power of not being weary of birth and death in this body; 8. The power of the patience with the non-arising of phenomena; 9. The power of liberation; 10. The power of unobstructedness. 『Si Wu Liang Xin』 (四無量心) refers to the four immeasurable minds. Loving-kindness (慈, ci) can give happiness, compassion (悲, bei) can remove suffering, joy (喜, xi) can give beings increasing happiness, and equanimity (捨, she) is non-attachment to the above three minds. 『Si Bian』 (四辯) refers to the four kinds of eloquence. These include eloquence in Dharma (法辯, fa bian), eloquence in expression (辭辯, ci bian), eloquence in joyful speech (樂說辯, yue shuo bian), and eloquence in meaning (義辯, yi bian). 『Si She』 (四攝) refers to the four methods of embracing beings. These include giving (佈施, bu shi), loving speech (愛語, ai yu), beneficial conduct (利行, li xing), and acting in concert (同事, tong shi). 『Jin Gang Mie Ding』 (金剛滅定) refers to the diamond-like extinction samadhi. The patience and samadhi of the Ten Ground Bodhisattvas are like diamonds, able to destroy the mountain of afflictions without being shaken. It is also called the Śūraṅgama-samādhi (首楞嚴定). 『Yi Qie Gong De』 (一切功德) The following five sentences are a summary. 『Fu You Qian Wan Yi』 (復有千萬億) The third part below lists miscellaneous kinds of beings. Because the names and forms within them are not of one kind, they are called miscellaneous. They are divided into specific aspects and general aspects. The specific aspects are further divided into four categories: humans, worthies, devas, and sages. First, humans are discussed, and they are further divided into men and women. First, four things are discussed: 1. Number; 2. Name; 3. Virtue; 4. Conclusion. First, the number is indicated, which is knowable. 『Wu Jie Xian Zhe』 (五戒賢者) The following lists the names. 『Wu』 (五) means number, 『Jie』 (戒) means prevention. The Sanskrit term Upāsaka (優婆塞) is translated into Chinese as 『Qing Xin Nan』 (清信男), meaning 『man of pure faith,』 because they generate pure faith in the Buddhadharma. It is also called 『Jin Shi Nan』 (近事男), meaning 『man who draws near,』 because they rely on the Three Jewels, draw near to teachers, and serve without fault. Abstaining from killing, stealing, and sexual misconduct, these three are precepts for preventing bodily karma. The precept against false speech is for preventing verbal karma. The precept against drinking alcohol prevents both bodily and verbal karma. A detailed explanation of the characteristics of the precepts is found in the Śīla-pāramitā chapter of the Treatise on the Great Perfection of Wisdom. Trapusa (提謂) and Bhallika (波利) and others asked the Buddha, 『Why don』t you tell us about the four or six precepts?』 The Buddha replied, 『Five is the great number of the world. In the heavens, it is the five planets; on earth, it is the five sacred mountains; in the human body, it is the five organs; in yin and yang, it is the five elements; among rulers, it is the five emperors.』

在世為五德。在色為五色。在法為五戒。以不殺配東方。東方是木。木主于仁。仁以養生為義。不盜配北方。北方是水。水主于智。智者不盜為義。不邪淫配西方。西方是金。金主于義。有義者。不邪淫。不飲酒配南方。南方是火。火主于禮。禮防于失也。以不妄語配中央。中央是土。土主于信。妄語之人乖角兩頭不契中正。中正以不偏乖為義也。道將鄰聖曰賢。假名行人位也。皆行阿羅漢下。三嘆德也。雖跡同凡夫而本皆羅漢。十地者有三種。若菩薩二乘共行。此通教也。一干慧二性地。三八人四見地。五薄地六離欲。七已辨八支佛。九菩薩十佛地。依此十地則是通教中優婆塞也。大品經云。若菩薩具干慧地。於十地速證菩提云云。大論七十八云。干慧地二種。一聲聞二菩薩。聲聞獨為涅槃故勤精進持戒等。或習觀佛三昧不浮觀等。雖有智慧不得禪定水。故名干慧地。于菩薩則初發心乃至未得順忍者是。性地者。聲聞從暖至世第一。于菩薩得順忍愛著實相不生邪見得禪定水。八人地者。從苦法忍乃至道比忍是十六心。于菩薩則無生法忍入菩薩位。見地者。初得須陀洹果。于菩薩則是阿毗跋致地。薄地者。斯陀含人。欲界九種苦分斷故。于菩薩則過阿毗跋地。乃至未成佛。斷諸煩惱余習氣亦薄。離欲地者。離欲界等貪

【現代漢語翻譯】現代漢語譯本在世為人有五種德行。在顏色上對應五種顏色。在戒律上對應五戒。不殺生對應東方，東方屬木，木主仁，仁以涵養生命為要義。不偷盜對應北方，北方屬水，水主智，有智慧的人不會偷盜。不邪淫對應西方，西方屬金，金主義，有道義的人，不會邪淫。不飲酒對應南方，南方屬火，火主禮，禮可以防止過失。不妄語對應中央，中央屬土，土主信，說謊的人言行不一，不能契合中正之道，中正以不偏頗為要義。接近聖人的修行者稱為賢人，這只是假借名號的修行位次，都低於阿羅漢。這是（佛）三次讚歎他們的德行。雖然外在行為與凡夫相同，但本質上都是阿羅漢。十地有三種說法。如果菩薩和二乘（聲聞乘和緣覺乘）共同修行，這就是通教的說法。一是干慧地，二是性地，三是八人地，四是見地，五是薄地，六是離欲地，七是已辨地，八是支佛地，九是菩薩地，十是佛地。依據這十地，就是通教中的優婆塞（在家男居士）。《大品經》說，如果菩薩具備干慧地，就能在十地中迅速證得菩提等等。《大智度論》第七十八卷說，干慧地有兩種，一是聲聞，二是菩薩。聲聞爲了獨自涅槃而勤奮精進，持戒等等，或者修習觀佛三昧等不浮觀。雖然有智慧，但沒有禪定的滋潤，所以稱為干慧地。對於菩薩來說，則是從初發心乃至未得到順忍的階段。性地，聲聞從暖位到世第一位。菩薩得到順忍，愛著實相，不生邪見，得到禪定的滋潤。八人地，從苦法忍乃至道比忍這十六心。對於菩薩來說，則是無生法忍，進入菩薩位。見地，初得須陀洹果（初果阿羅漢）。對於菩薩來說，則是阿毗跋致地（不退轉地）。薄地，斯陀含人（二果阿羅漢），因為斷除了欲界九種煩惱的一部分。對於菩薩來說，則是超過阿毗跋致地，乃至未成佛之前，斷除各種煩惱的剩餘習氣也很微薄。離欲地，遠離欲界等的貪慾。

【English Translation】 English version Being in the world embodies five virtues. In color, it corresponds to five colors. In Dharma, it corresponds to the five precepts. Non-killing is associated with the East. The East is Wood, and Wood governs benevolence. Benevolence takes nurturing life as its meaning. Non-stealing is associated with the North. The North is Water, and Water governs wisdom. The wise do not steal. Non-sexual misconduct is associated with the West. The West is Metal, and Metal governs righteousness. Those who are righteous do not engage in sexual misconduct. Non-drinking is associated with the South. The South is Fire, and Fire governs propriety. Propriety prevents mistakes. Non-false speech is associated with the Center. The Center is Earth, and Earth governs faith. Those who speak falsely are inconsistent and do not align with the middle path. The middle path takes non-bias as its meaning. Those who are close to becoming saints are called virtuous. This is merely a provisional name for a practitioner's position, all below Arhat (one who is worthy). This is the Buddha's three praises of their virtues. Although their actions resemble those of ordinary people, their essence is that of Arhats. There are three types of the Ten Grounds. If Bodhisattvas (enlightenment being) and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) practice together, this is the Common Teaching. First is the Dry Wisdom Ground, second is the Nature Ground, third is the Eight-Person Ground, fourth is the Seeing Ground, fifth is the Thin Ground, sixth is the Detachment Ground, seventh is the Discernment Ground, eighth is the Pratyekabuddha (solitary buddha) Ground, ninth is the Bodhisattva Ground, and tenth is the Buddha Ground. According to these Ten Grounds, this is a Upāsaka (lay male devotee) in the Common Teaching. The Mahāprajñāpāramitā Sūtra says, 'If a Bodhisattva possesses the Dry Wisdom Ground, they will quickly attain Bodhi (enlightenment) in the Ten Grounds, etc.' The Mahāprajñāpāramitopadeśa (Great Discourse on Wisdom) Chapter 78 says, 'There are two types of Dry Wisdom Ground: one for Śrāvakas (hearers) and one for Bodhisattvas. Śrāvakas diligently practice precepts, etc., solely for the sake of Nirvana (liberation), or practice contemplating the Buddha Samādhi (concentration) without superficial contemplation, etc. Although they have wisdom, they do not have the water of Samādhi, hence the name Dry Wisdom Ground. For Bodhisattvas, it is from the initial aspiration until one has not yet attained forbearance. The Nature Ground, for Śrāvakas, is from the Warmth Stage to the World's Foremost Stage. For Bodhisattvas, they attain forbearance, cherish the true nature, do not give rise to wrong views, and obtain the water of Samādhi. The Eight-Person Ground is from the Acceptance of Suffering Dharma to the Acceptance of the Dharma of the Path, these sixteen minds. For Bodhisattvas, it is the Non-Origination Dharma Forbearance, entering the Bodhisattva position. The Seeing Ground is the initial attainment of the Sotāpanna (stream-enterer) fruit. For Bodhisattvas, it is the Avaivartika (non-retrogression) Ground. The Thin Ground is the Sakadāgāmin (once-returner), because they have severed a portion of the nine types of suffering in the desire realm. For Bodhisattvas, it is beyond the Avaivartika Ground, until they become a Buddha, the remaining habits of various afflictions are also thin. The Detachment Ground is detachment from greed in the desire realm, etc.'

名阿那含。于菩薩離欲因緣。得五神通。已作地者。聲聞人得盡無生智。無著阿羅漢。于菩薩成就佛地。辟支佛地者。先世種辟支佛道因。今世得小因緣。亦觀深因緣法名支佛也。菩薩地者。初歡喜地乃至法雲地皆名菩薩。此借別名名通也。佛地者。一切種智等法。諸菩薩于自地中觀具足。于化他地中行具足。二事具足故名佛地。若別教則初地終至法雲。獨自修行不與聲聞辟支佛共。準此則是別教中優婆塞也。圓教云云。迴向五分法身具足者。別接通空。以別初地接通教。令不滯界內即色之空。迴心向別斷界外無明。成就五分法身故。嘆迴向也。言具足者。通教偏真五分等是不具足。別圓中道正觀成就五分方稱具足也。五分法身者。一戒身。二定身。三慧身。四解脫身。五解脫知見身。問。菩薩所作何故迴向。答。迴向之利其功最善。故凈名云。迴向為善利。迴向二種。一者所作回施眾生。二者所作迴向佛果也云云。無量功德下。四總結也。復有十千下。第二列清信女。文三。一數二名三德。今初可解。清信女者二標名也。梵云優婆夷。此云清信女。皆行阿羅漢下。三嘆德。亦通別中優婆夷也。文二。先總嘆十地可解。次始生下。別嘆十地中功德。文二。今先正嘆。一地三心。從第十回向。始有初地所得功德是初心。

【現代漢語翻譯】名為阿那含（Anāgāmin，不還果）。于菩薩離欲的因緣中，獲得五神通。已證得阿羅漢果位的聲聞人，獲得盡智和無生智。無著阿羅漢（Arhat，阿羅漢），于菩薩成就佛地。辟支佛地（Pratyekabuddha，緣覺）是指，前世種下辟支佛道的因，今世得到小的因緣，也觀察甚深的因緣法，因此名為辟支佛。菩薩地（Bodhisattva，菩薩）是指，從初歡喜地乃至法雲地都名為菩薩。這是借用別教的名稱來指代通教。佛地（Buddha-bhūmi，佛的境界）是指，一切種智等法，諸菩薩在自己的地中觀察使其具足，在化度他人的地中修行使其具足。這兩件事都具足了，所以名為佛地。如果是別教，則從初地到法雲地結束，獨自修行不與聲聞、辟支佛共修。按照這個標準，那麼（通教）就是別教中的優婆塞（Upāsaka，近事男）。圓教也是如此。迴向五分法身具足是指，別教接通教的空，以別教初地接通教，使之不滯留在界內的即色之空。迴心向別教，斷除界外的無明，成就五分法身，所以讚歎迴向。說到具足，通教偏於真諦，五分法身等是不具足的。別教和圓教的中道正觀成就，五分法身才稱得上具足。五分法身是指：一、戒身（Śīla-kāya，戒律之身）；二、定身（Samādhi-kāya，禪定之身）；三、慧身（Prajñā-kāya，智慧之身）；四、解脫身（Vimukti-kāya，解脫之身）；五、解脫知見身（Vimukti-jñāna-darśana-kāya，解脫知見之身）。問：菩薩所作的功德，為什麼要做迴向？答：迴向的利益，它的功德是最殊勝的。所以《維摩詰經》說：『迴向是爲了善利。』迴向有兩種：一是將所作的功德回施給眾生，二是將所作的功德迴向于佛果。『無量功德』以下，是第四部分，總結。『復有十千』以下，是第二部分，列舉清信女（Upāsikā，近事女）。文分三部分：一、數量；二、名稱；三、功德。現在是第一部分，可以理解。『清信女』是第二部分，標明名稱。梵語叫優婆夷，這裡翻譯成清信女。『皆行阿羅漢』以下，是第三部分，讚歎功德。也包括通教和別教中的優婆夷。文分兩部分：先總贊十地，可以理解。其次『始生』以下，分別讚歎十地中的功德。文分兩部分：現在先正式讚歎一地三心，從第十回向開始，才有初地所得到的功德，這是初心。

【English Translation】 Named Anāgāmin (不還果, Non-Returner). In the causal conditions of a Bodhisattva's detachment from desire, one attains the five supernormal powers (Abhijñā). A Śrāvaka (聲聞, Hearer) who has already attained the Arhat (阿羅漢, Worthy One) fruit obtains the Exhaustion of Afflictions Knowledge (盡智) and the Non-Arising Knowledge (無生智). An Arhat without attachment, in the Bodhisattva's accomplishment of the Buddha-bhūmi (佛地, Buddha Ground). The Pratyekabuddha-bhūmi (辟支佛地, Solitary Realizer Ground) refers to one who planted the seeds of the Pratyekabuddha path in a previous life, and in this life obtains small causal conditions, and also contemplates the profound causal conditions, hence the name Pratyekabuddha. The Bodhisattva-bhūmi (菩薩地, Bodhisattva Ground) refers to all from the Initial Joy Ground (歡喜地) up to the Dharma Cloud Ground (法雲地), which are all named Bodhisattva. This borrows a specific name to refer to the general. The Buddha-bhūmi (佛地, Buddha Ground) refers to all-knowing wisdom (Sarvākārajñāna) and other dharmas. Bodhisattvas contemplate their completeness in their own ground, and practice their completeness in the ground of transforming others. Because these two matters are complete, it is named Buddha-bhūmi. If it is the Distinct Teaching (別教), then it ends from the Initial Ground to the Dharma Cloud. One cultivates alone, not in common with Śrāvakas and Pratyekabuddhas. According to this standard, then it is an Upāsaka (優婆塞, Layman) in the Distinct Teaching. The Perfect Teaching (圓教) is similar. 'Turning towards the complete fivefold Dharma-kāya (法身, Dharma Body)' refers to the Distinct Teaching connecting to the Common Teaching's emptiness. Using the Initial Ground of the Distinct Teaching to connect to the Common Teaching, so that it does not stagnate within the realm of the emptiness of form. Turning the mind towards the Distinct Teaching, cutting off ignorance outside the realm, accomplishing the fivefold Dharma-kāya, therefore praising the turning towards. When it is said 'complete', the Common Teaching is biased towards the truth, and the fivefold aspects are incomplete. Only when the Middle Way Correct Contemplation of the Distinct and Perfect Teachings is accomplished, can the fivefold aspects be called complete. The fivefold Dharma-kāya are: 1. Śīla-kāya (戒身, Body of Precepts); 2. Samādhi-kāya (定身, Body of Samādhi); 3. Prajñā-kāya (慧身, Body of Wisdom); 4. Vimukti-kāya (解脫身, Body of Liberation); 5. Vimukti-jñāna-darśana-kāya (解脫知見身, Body of the Knowledge and Vision of Liberation). Question: Why do Bodhisattvas dedicate the merit they have created? Answer: The benefit of dedication is that its merit is the most excellent. Therefore, the Vimalakīrti Sutra says: 'Dedication is for the sake of good benefit.' There are two types of dedication: first, dedicating the merit one has created to sentient beings; second, dedicating the merit one has created towards the fruit of Buddhahood. The section 'Immeasurable Merit' below is the fourth part, the conclusion. The section 'Moreover, there are ten thousand' below is the second part, listing the Upāsikās (清信女, Laywomen). The text is divided into three parts: 1. Number; 2. Name; 3. Virtue. Now is the first part, which can be understood. 'Laywomen' is the second part, indicating the name. In Sanskrit, it is called Upāsikā, here translated as Laywomen. The section 'All practice Arhat' below is the third part, praising virtue. It also includes Upāsikās in the Common and Distinct Teachings. The text is divided into two parts: first, a general praise of the ten grounds, which can be understood. Second, the section 'Beginning to be born' below, separately praises the merits in the ten grounds. The text is divided into two parts: now, first, formally praising one ground and three minds, starting from the tenth dedication, there is the merit obtained from the initial ground, which is the initial mind.

停住不進所得功德是住心。滿足功德欲入二地是終心。法華亦云。善入出住等云云。三十生功德下。次結也。復有十億下。第二列居士眾。文四。一數二名三德四結。今初可知。七賢居士者。二標名也。七賢有二。一小乘五停心觀等是也。二大乘。一名初發心人。二名有相行人。三名無相行人。四名方便行人。五名絕種性人。六性種性人。七道種性人。俱在地前。調心順道名為七賢。居士者。外國積財至億名為居士。今此富有七凈財故名居士。信施戒聞慧慚愧名七庶財也云云。德行具足下。三嘆德。謂具足諸德之行。名德行具足。二十二品者。此嘆道品。以在見道前。唯有四念處四正勤四如意足五根五力二十二品也。十一切入者。次嘆十遍處。入者處也。青黃赤白地水火風空處識處名之為十云云。八除入者。次嘆勝處。一內有色相觀外色少。二內有色相外觀色多。三內無色相外觀色少。四內無色相外觀色多。五青六黃七赤八白雲云。八解脫者。次嘆解脫。一內有色相外觀色。二內無色相外觀色。三觀凈色。四空處。五識處。六無所有處。七非有想非無想。八滅受想解脫。問。觀未得聖云何今嘆八解脫。答。八中得七。未得滅盡。今從多而嘆也。問。解脫以何為義。答。解脫以棄背為義。初二棄背色貪心。第三棄背不凈

觀心。四無色棄背下地心。滅盡令棄背一切所有緣心。問。解脫勝處遍處何別。答。有棄背名解脫。能降境界名勝處。能廣能勝境名遍處云云。三慧者。次嘆慧。謂聞思修。初是干慧地。次是四善根。苦忍已上名修慧。十六諦者。次嘆觀門。如前說云云。四諦者。次嘆諦門。亦如前說云云。四三二一品觀者。次嘆四門。即四觀忍也。從下舉之。暖第四。頂第三。忍第二。世第一法第一。四即四善根。三即除暖位。二除暖頂。一除前三也。又四即四果。三即三果。二即二果。一即初果。此非嘆意。今取前釋。得九十忍者。四結。文二。先別結。次總結。今初。有人云。地前三賢三十心。一一中作下中上。或入住出等三品觀。合九十忍也。有人云。四三二一合成十忍。約三界九地。一一地中各有九品。成九十忍。又曰。諦觀二十。謂十六諦及四諦。品觀有十。謂四三二一。總成三十。各有下中上三品。成九十忍也。今謂九十忍者。是別結。經文中德不可眾多作異說也。但說具足二十二品。下至四三二一。數有八十一品。從此等法出四禪四空滅定。合九十忍。經雖無四禪等文。義推可爾云云。一切功德皆成就。次總結也。復有萬萬億下。第三列天眾。文二。先列色次列欲。初文四。一數二處三德四結。今初。以萬數萬故云萬

【現代漢語翻譯】現代漢語譯本觀心：捨棄四無色界，背離下層境界的心。滅盡定能使人捨棄對一切事物的執著。

問：解脫（Moksha），勝處（Abhibhayatana），遍處（Kasina）有何區別？

答：有捨棄執著之念，可稱為解脫。能降伏境界，可稱為勝處。能廣大且勝過境界，可稱為遍處。

三慧：接下來讚歎智慧，即聞慧（Sutamayapanna），思慧（Cintamayapanna），修慧（Bhavanamayapanna）。最初是干慧地（Sukkhavipassaka-bhumi），然後是四善根（Usma-gata, Murdhana, Ksanti, Laukikagra-dharma）。苦忍（Dukkha-khanti）以上稱為修慧。

十六諦：接下來讚歎觀門，如前所述。

四諦：接下來讚歎諦門，也如前所述。

四三二一品觀：接下來讚歎四門，即四觀忍（catasso khantiyo）也。從下往上舉例：暖位（Usma-gata）第四，頂位（Murdhana）第三，忍位（Ksanti）第二，世第一法（Laukikagra-dharma）第一。四即四善根。三即除去暖位。二除去暖位和頂位。一除去前面三個。又，四即四果（Sotapatti, Sakadagami, Anagami, Arahatta）。三即三果（Sakadagami, Anagami, Arahatta）。二即二果（Sakadagami, Anagami）。一即初果（Sotapatti）。這並非讚歎之意，現在採用前一種解釋。

得九十忍：四結。分為兩部分。先是分別總結，然後是總體總結。現在是分別總結。有人說，地前三賢（三賢位，指十住、十行、十回向）有三十心，每一個心中都有下、中、上，或者入住出等三品觀，合起來是九十忍。有人說，四三二一合起來是十忍，對應三界九地（欲界、色界、無色界），每一地中各有九品，成就九十忍。又說，諦觀有二十，即十六諦和四諦。品觀有十，即四三二一。總共三十，各有下中上三品，成就九十忍。現在說九十忍，是分別總結。經文中的功德不可勝數，不應作其他解釋。只是說具足二十二品，下至四三二一，數起來有八十一品。從此等法生出四禪（catasso jhana），四空定（catasso arūpa samāpatti），滅盡定（nirodha-samāpatti），合起來是九十忍。經文雖然沒有四禪等文字，但從義理上推斷是可以的。

一切功德皆成就：接下來是總體總結。

復有萬萬億下：第三是列舉天眾。分為兩部分。先列舉色界天，然後列舉欲界天。先說色界天，分為四個方面：一是數量，二是處所，三是功德，四是總結。現在說數量。以萬來計數萬，所以說萬萬億。

【English Translation】 English version Contemplating the Mind: Abandoning the Four Formless Realms, turning away from the mind of the lower realms. Cessation can cause one to abandon attachment to all things.

Question: What are the differences between Moksha (liberation), Abhibhayatana (sphere of mastery), and Kasina (totality)?

Answer: Having the thought of abandoning attachments can be called Moksha. Being able to subdue realms can be called Abhibhayatana. Being able to be vast and surpass realms can be called Kasina.

The Three Wisdoms: Next, praising wisdom, namely Sutamayapanna (wisdom from hearing), Cintamayapanna (wisdom from thinking), and Bhavanamayapanna (wisdom from meditation). Initially, it is the Sukkhavipassaka-bhumi (dry insight ground), then the four good roots (Usma-gata, Murdhana, Ksanti, Laukikagra-dharma). Above Dukkha-khanti (patience with suffering) is called Bhavanamayapanna.

The Sixteen Truths: Next, praising the gate of contemplation, as mentioned earlier.

The Four Truths: Next, praising the gate of truth, also as mentioned earlier.

The Four-Three-Two-One Category Contemplation: Next, praising the four gates, which are also the four contemplations of patience (catasso khantiyo). Examples are given from bottom to top: Usma-gata (warmth) is fourth, Murdhana (peak) is third, Ksanti (patience) is second, Laukikagra-dharma (supreme mundane dharma) is first. Four represents the four good roots. Three represents removing the warmth position. Two represents removing the warmth and peak positions. One represents removing the previous three. Also, four represents the four fruits (Sotapatti, Sakadagami, Anagami, Arahatta). Three represents the three fruits (Sakadagami, Anagami, Arahatta). Two represents the two fruits (Sakadagami, Anagami). One represents the first fruit (Sotapatti). This is not the meaning of praise; the previous explanation is now adopted.

Obtaining Ninety Endurances: The four bonds. Divided into two parts. First, a separate conclusion, then an overall conclusion. Now it is a separate conclusion. Some say that the thirty minds of the three sages before the ground (the three wise positions, referring to the ten dwellings, ten practices, and ten dedications) each have lower, middle, and upper, or three types of contemplation such as entering, dwelling, and exiting, which together are ninety endurances. Some say that four, three, two, and one together are ten endurances, corresponding to the nine grounds of the three realms (desire realm, form realm, formless realm), each ground having nine grades, resulting in ninety endurances. It is also said that there are twenty contemplations of truth, namely the sixteen truths and the four truths. There are ten contemplations of category, namely four, three, two, and one. A total of thirty, each with lower, middle, and upper grades, resulting in ninety endurances. Now, saying ninety endurances is a separate conclusion. The merits in the scriptures are countless and should not be interpreted otherwise. It only says that it is fully equipped with twenty-two categories, down to four, three, two, and one, which number eighty-one categories. From these dharmas arise the four Dhyanas (catasso jhana), the four formless attainments (catasso arūpa samāpatti), and the cessation attainment (nirodha-samāpatti), which together are ninety endurances. Although the scriptures do not have the words 'four Dhyanas' etc., it can be inferred from the meaning.

All Merits are Accomplished: Next is the overall conclusion.

Again, Ten Thousand Myriads of Billions Below: Third is listing the heavenly hosts. Divided into two parts. First, list the form realm heavens, then list the desire realm heavens. First, say the form realm heavens, divided into four aspects: first is quantity, second is location, third is merit, and fourth is conclusion. Now say the quantity. Counting ten thousand with ten thousand, so it is said 'ten thousand myriads of billions'.

萬億也。九梵下。二明處此經三本不同。有一本云。復有萬萬億十八梵天。九梵三凈三光五喜樂天。又一本中。但云三凈三光五喜樂天。又一本除五字。初除十八梵天四字。后但有三字無梵字。蓋譯者出沒耳。言九梵者。謂第四禪九天。一無雲。二福生。三廣果。四無想。五無煩。六無熱。七善現。八善見。九色究竟也。三凈者。是第三禪有三天。謂少凈無量凈遍凈也。三光者。是第二禪有三天。謂少光無量光光音。三梵者。謂初禪三天。梵眾大梵梵輔也。五喜樂天者。即五支。謂覺觀喜樂一心等也。是四禪中后五凈者。此天義論受喜樂故也云云。天定功德定味者。三嘆德。天定者。謂報生天上得此定。功德定者。謂修德生天而有此定。味者一字為句。即是味著禪定也。有人云。功德定味為句非也。常樂神通者。色界天中皆有修報二種神通也。言常樂簡非報德神通也。十八生處下。四總結云云。復有億億下。二列欲界。文四。今初明數。六慾諸天子者。二明處。此六天中有小五欲。從初四天。至他化自在為六也。十善等者。三嘆德也。十善是因。生天是果報也。功德皆成者四結也。復有十六下。第四列人眾。文四。一數二眾三德四結。今初。云十六國王者。舉國數以標人也。各各有下。第二明眾也。五戒下。三嘆德也

【現代漢語翻譯】現代漢語譯本萬億也（指數量單位）。九梵（指色界第四禪天的九個天）之下。二明處（指兩種不同的解釋）此經三本不同。有一本云：『復有萬萬億十八梵天（指色界天），九梵三凈（指色界第三禪天的三個天）三光（指色界第二禪天的三個天）五喜樂天（指色界第四禪天的五個天）。』又一本中，但云三凈三光五喜樂天。又一本除五字，初除十八梵天四字，后但有三字無梵字。蓋譯者出沒耳（大概是翻譯者有所省略）。言九梵者，謂第四禪九天：一、無雲天，二、福生天，三、廣果天，四、無想天，五、無煩天，六、無熱天，七、善現天，八、善見天，九、色究竟天也。三凈者，是第三禪有三天，謂少凈天、無量凈天、遍凈天也。三光者，是第二禪有三天，謂少光天、無量光天、光音天。三梵者，謂初禪三天，梵眾天、大梵天、梵輔天也。五喜樂天者，即五支（指禪定的五個組成部分），謂覺、觀、喜、樂、一心等也。是四禪中后五凈者，此天義論受喜樂故也云云。天定功德定味者，三嘆德。天定者，謂報生天上得此定。功德定者，謂修德生天而有此定。味者一字為句，即是味著禪定也。有人云，功德定味為句非也。常樂神通者，天中皆有修報二種神通也。言常樂簡非報德神通也。十八生處下，四總結云云。復有億億下，二列欲界。文四。今初明數。六慾諸天子者，二明處。此六天中有小五欲。從初四天，至他化自在天為六也。十善等者，三嘆德也。十善是因，生天是果報也。功德皆成者四結也。復有十六下，第四列人眾。文四。一數二眾三德四結。今初。云十六國王者，舉國數以標人也。各各有下，第二明眾也。五戒下，三嘆德也。

【English Translation】 English version 'Vạn ức' (meaning a unit of quantity). Below 'Nine Brahmā Heavens' (referring to the nine heavens of the Fourth Dhyāna in the Realm of Form). 'Two Explanations' (referring to two different interpretations). There are three different versions of this scripture. One version says: 'Furthermore, there are hundreds of millions of billions of Eighteen Brahmā Heavens (referring to the heavens of the Realm of Form), Nine Brahmā Heavens, Three Pure Heavens (referring to the three heavens of the Third Dhyāna in the Realm of Form), Three Radiant Heavens (referring to the three heavens of the Second Dhyāna in the Realm of Form), and Five Heavens of Joy and Bliss (referring to the five heavens of the Fourth Dhyāna in the Realm of Form).' Another version only mentions the Three Pure Heavens, Three Radiant Heavens, and Five Heavens of Joy and Bliss. Yet another version omits the word 'five,' initially omitting the four words 'Eighteen Brahmā Heavens,' and later only has three words without the word 'Brahmā.' This is likely due to omissions by the translator. The 'Nine Brahmā Heavens' refer to the nine heavens of the Fourth Dhyāna: 1. Heaven of No Clouds, 2. Heaven of Blessed Birth, 3. Heaven of Vast Fruit, 4. Heaven of No Thought, 5. Heaven of No Affliction, 6. Heaven of No Heat, 7. Heaven of Good Manifestation, 8. Heaven of Good Vision, 9. Heaven of the Ultimate in Form. The 'Three Pure Heavens' are the three heavens of the Third Dhyāna, namely the Heaven of Limited Purity, the Heaven of Immeasurable Purity, and the Heaven of Universal Purity. The 'Three Radiant Heavens' are the three heavens of the Second Dhyāna, namely the Heaven of Limited Light, the Heaven of Immeasurable Light, and the Heaven of Radiant Sound. The 'Three Brahmā Heavens' are the three heavens of the First Dhyāna, namely the Heaven of Brahmā's Assembly, the Heaven of Great Brahmā, and the Heaven of Brahmā's Ministers. The 'Five Heavens of Joy and Bliss' refer to the five components (of meditative absorption), namely awareness, observation, joy, bliss, and one-pointedness of mind. These are the latter five pure heavens in the Fourth Dhyāna, because these heavens are said to experience joy and bliss, and so on. 'Heavenly Samādhi, Merit-Based Samādhi, Taste'—these three praise virtues. 'Heavenly Samādhi' refers to attaining this samādhi by being born in the heavens as a result of past actions. 'Merit-Based Samādhi' refers to attaining this samādhi by cultivating virtue and being born in the heavens. 'Taste' as a single word forms a phrase, meaning being attached to meditative absorption. Some say that 'Merit-Based Samādhi, Taste' as a phrase is incorrect. 'Constant Joy and Supernatural Powers'—all beings in the heavens possess two types of supernatural powers, those acquired through cultivation and those resulting from past actions. 'Constant Joy' distinguishes them from supernatural powers that are merely the result of past actions. Below 'Eighteen Places of Birth' is the fourth summary, and so on. 'Furthermore, hundreds of millions'—the second lists the Desire Realm. The text has four parts. First, it clarifies the numbers. 'The sons of the Six Desire Heavens'—the second clarifies the location. These six heavens contain minor sensual desires. From the first four heavens to the Heaven of Others' Enjoyed Emanations, these are the six. 'The Ten Virtues, etc.'—the third praises virtues. The Ten Virtues are the cause, and being born in the heavens is the result. 'All merits are accomplished'—the fourth is the conclusion. 'Furthermore, sixteen'—the fourth lists the assembly of humans. The text has four parts: number, assembly, virtues, and conclusion. First, it says 'Sixteen kings,' using the number of countries to represent the people. 'Each and every one'—the second clarifies the assembly. 'The Five Precepts'—the third praises virtues.

。德有三。一戒二善三歸。清信行具足者。四結。四信成就故云清信也。復有五道下。第二總列。前別中但明天人。今則通明五道。修羅等或鬼或畜故但云五道也。又六道中天人先有。三惡之內或有或無。此經無緣故總云五也。此土眾竟。復有他方下。二列他方眾。他處異見云云。復有變下。三列化眾。文三。今初明不思議力能變凈土。凈土者。非寂光之凈。且現華臺實報等凈相也。現百億高座及花者。且明應身大千之化相也。各各坐前下。二明不思議力能現諸佛菩薩。八部者。乾闥婆毗舍阇二眾東方提頭賴吒天王領。鳩槃茶薜荔多二眾南方毗留勒叉天王領。龍富單那二眾西方毗留博叉天王領。夜叉羅剎二眾北方毗沙門天王領云云。一一國土中下。三明不思議力各說般若等。上來列眾竟。他方大眾下。第二總結。他方大眾即結前來第二他方眾。及化眾即結前第三化眾。三界中眾即結前此土眾。十二大眾皆來集會。即總結前三眾差別果。一聲聞。二緣覺。三菩薩。四五戒賢者。五清信女。六七賢居士。七色天。八欲天。九仁王。十五道。十一他方。十二化眾是也。坐九劫座者。結座。劫者級也。級者層也。其會下。結眾廣狹也。問。諸經列眾或有或無何耶。答。若說報生三界。由善惡業力。見佛不見佛由有緣無緣。即有

【現代漢語翻譯】德有三：一、戒；二、善；三、歸依（皈依三寶）。清信行具足者，斷除四結（四種煩惱的束縛）。因為四信（對佛、法、僧、戒的堅定信仰）成就，所以稱為清信。『復有五道下』，這是第二部分，總的列舉。前面分別說明中，只說明瞭天人和人道。現在則普遍說明五道（地獄、餓鬼、畜生、人、天）。阿修羅等，或者屬於鬼道，或者屬於畜生道，所以只說五道。又，六道（地獄、餓鬼、畜生、人、天、阿修羅）中，天人和人道先前就存在。三惡道（地獄、餓鬼、畜生）之內，或者有阿修羅，或者沒有。此經沒有特別說明阿修羅，所以總的說五道。此土（娑婆世界）的聽眾說完，『復有他方下』，這是第二部分，列舉他方世界的聽眾。『他處異見云云』，指其他地方持有不同見解的聽眾。『復有變下』，這是第三部分，列舉化現的聽眾。文分三部分。現在首先說明不可思議的力量能夠變化出凈土。凈土，不是指常寂光凈土（佛的法身所住的清凈國土），而是顯現華麗的蓮花臺、實報莊嚴土（菩薩修行證果的國土）等清凈景象。『現百億高座及花者』，這是說明應化身在大千世界（一個包含無數個世界的宇宙）的化現景象。『各各坐前下』，這是第二部分，說明不可思議的力量能夠顯現諸佛菩薩。『八部者』，乾闥婆（Gandharva，天界的樂神）和毗舍阇（Pisaca，食人鬼）二眾，由東方提頭賴吒天王（Dhritarashtra，持國天王）統領；鳩槃茶（Kumbhanda，甕形鬼）和薜荔多（Preta，餓鬼）二眾，由南方毗留勒叉天王（Virudhaka，增長天王）統領；龍（Naga，蛇神）和富單那（Putana，臭餓鬼）二眾，由西方毗留博叉天王（Virupaksha，廣目天王）統領；夜叉（Yaksa，捷疾鬼）和羅剎（Rakshasa，惡鬼）二眾，由北方毗沙門天王（Vaisravana，多聞天王）統領，等等。『一一國土中下』，這是第三部分，說明不可思議的力量在各個國土中宣說般若（Prajna，智慧）等法。上面列舉聽眾完畢，『他方大眾下』，這是第二部分，總結。『他方大眾』，總結前面第二部分的他方聽眾。『及化眾』，總結前面第三部分的化現聽眾。『三界中眾』，總結前面此土聽眾。『十二大眾皆來**』，這是總結前面三種聽眾的差別結果。一聲聞（Sravaka，聽聞佛法而悟道的修行者）。二緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）。三菩薩（Bodhisattva，發菩提心，立志成佛的修行者）。四五戒賢者（持守五戒的賢善之人）。五清信女（Upasika，受持五戒的在家女居士）。六七賢居士（持守七戒的賢善在家居士）。七色界天（Rupadhatu，脫離慾念但仍有色相的天人）。八欲界天（Kamadhatu，有情慾的天人）。九仁王（Cakravartin，轉輪聖王）。十五道。十一他方。十二化眾是也。『坐九劫座者』，總結座位。劫（Kalpa），是等級。等級，是層次。『其會下』，總結聽眾的廣狹。問：諸經列舉聽眾，有時有，有時沒有，為什麼呢？答：如果說報生三界（欲界、色界、無色界），由善惡業力的作用，見到佛或見不到佛，由有緣或無緣決定，所以有（列舉聽眾）。

【English Translation】 There are three virtues: first, precepts; second, goodness; and third, refuge (taking refuge in the Three Jewels). Those who are complete in pure faith and practice have eradicated the four fetters (the bonds of four kinds of afflictions). Because the four faiths (firm belief in the Buddha, Dharma, Sangha, and precepts) are accomplished, they are called pure believers. 'Further, the following five paths' is the second part, a general enumeration. In the previous separate explanations, only gods and humans were explained. Now, the five paths (hell, hungry ghosts, animals, humans, and gods) are universally explained. Asuras, etc., either belong to the ghost realm or the animal realm, so only the five paths are mentioned. Moreover, among the six paths (hell, hungry ghosts, animals, humans, gods, and asuras), gods and humans existed first. Within the three evil paths (hell, hungry ghosts, animals), asuras may or may not exist. This sutra does not specifically mention asuras, so it generally speaks of the five paths. Having finished speaking about the audience of this land (Saha world), 'Further, the following other lands' is the second part, enumerating the audience of other lands. 'Different views in other places, etc.' refers to the audience in other places who hold different views. 'Further, the following transformations' is the third part, enumerating the transformed audience. The text is divided into three parts. Now, first, it explains that the power of inconceivable strength can transform pure lands. Pure lands do not refer to the Pure Land of Eternal Tranquility (the pure land where the Buddha's Dharmakaya resides), but rather manifest magnificent lotus platforms, reward bodies' adorned lands (the lands where Bodhisattvas cultivate and attain fruition), and other pure scenes. 'Manifesting hundreds of billions of high seats and flowers' explains the manifestation of the manifested body in the great chiliocosm (a universe containing countless worlds). 'Each sitting in front, etc.' is the second part, explaining that the power of inconceivable strength can manifest all Buddhas and Bodhisattvas. 'The eight classes' are: the Gandharvas (celestial musicians) and Pisacas (flesh-eating demons), led by the Eastern King Dhritarashtra (Upholder of the Nation); the Kumbhandas (pot-shaped demons) and Pretas (hungry ghosts), led by the Southern King Virudhaka (Increaser); the Nagas (serpent gods) and Putanas (foul-smelling hungry ghosts), led by the Western King Virupaksha (Broad-Eyed); the Yakshas (swift demons) and Rakshasas (evil demons), led by the Northern King Vaisravana (All-Hearing), etc. 'In each and every land, etc.' is the third part, explaining that the power of inconceivable strength proclaims the Dharma of Prajna (wisdom) and other teachings in each land. Having finished enumerating the audience above, 'The great assembly from other lands, etc.' is the second part, a summary. 'The great assembly from other lands' summarizes the audience from other lands in the second part. 'And the transformed assembly' summarizes the transformed audience in the third part. 'The assembly from the three realms' summarizes the audience from this land. 'The twelve great assemblies all come **' summarizes the different results of the previous three types of audience. First, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings). Second, Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Third, Bodhisattvas (those who aspire to Buddhahood and vow to save all beings). Fourth, virtuous ones who uphold the five precepts. Fifth, Upasikas (female lay practitioners who uphold the five precepts). Sixth, virtuous lay practitioners who uphold the seven precepts. Seventh, gods of the Form Realm (Rupadhatu, gods who have transcended desire but still possess form). Eighth, gods of the Desire Realm (Kamadhatu, gods who still have desires). Ninth, Cakravartins (Wheel-Turning Kings). The five paths. The other lands. The transformed assembly. 'Those who sit on seats of nine kalpas' summarizes the seats. A kalpa is a level. A level is a layer. 'The assembly, etc.' summarizes the breadth and scope of the audience. Question: Why are audiences enumerated in some sutras and not in others? Answer: If it speaks of beings born in the three realms (Desire Realm, Form Realm, Formless Realm), due to the effects of good and evil karma, whether one sees the Buddha or not depends on whether one has affinity or not, so there is (enumeration of the audience).

生天受樂至不聞經。乃至地獄燒燃而來聽法。今以大經之義。試為斷之。大經云。于戒緩者不名為緩。于乘緩者乃名為緩。總相明之。乘即戒也。今約別說。乘戒二殊。即以三歸五戒十善八戒二百五十五百戒等。名之為戒。唸誦修行禪智施進等。名之曰乘。然戒與乘各有三品。乘有小中大。戒有上中下。若乘戒俱急者。又有三品。如持上品戒急。生無色界天。下品乘急。以無色天身聞佛說聲聞法。中品乘急。聞說因緣。上品乘急。聞說中道等。若持中品戒急。生色界天。下乘急。聞說四諦。中乘急。聞說因緣。上乘急。聞說六度。若持下品戒急。生欲界天。下乘急。聞小乘。中乘急。上乘急。準上說。若戒乘俱緩者。上品戒緩墮地獄。中品緩墮畜生。下品緩墮餓鬼。以乘緩故永不見佛。何況聞法。若戒緩乘急者。得見佛聞法。上品戒緩生地獄中。下乘急以地獄身聞說四諦。中乘急聞因緣。上乘急聞六度云云。若戒急乘緩者。三品戒急得三界身。如乘緩故著人天樂不得見佛。況得聞法。今無色界天眾者。以上品戒急大乘緩故。此經無緣故。不來也。余經有無例此可解。上來證信序竟云云。爾時十號下。第二發起序。文中為五。一佛自現瑞。二時眾生疑。三覺悟如來。四佛昇華座。五大眾歡喜。初中更五。一讚佛德。二現

【現代漢語翻譯】現代漢語譯本生天享受快樂以至於聽不到佛經，乃至在地獄被焚燒才來聽聞佛法。現在用《大經》的義理，嘗試來判斷這些情況。《大經》說：『對於戒律鬆懈，不能稱為鬆懈；對於乘法（修行方法）鬆懈，才稱為鬆懈。』總的來說，乘法就是戒律。現在分別來說，乘和戒是不同的。三歸、五戒、十善、八戒、二百五十戒、五百戒等，稱為戒律。唸誦、修行、禪定智慧、佈施精進等，稱為乘法。然而戒和乘各有上中下三品。乘有小乘、中乘、大乘。戒有上品的戒、中品的戒、下品的戒。如果戒和乘都精進，又有三品。如持上品戒精進，生於無天（沒有煩惱的天界）。下品乘精進，以無色界天的身份聽聞佛陀宣說聲聞法。中品乘精進，聽聞佛陀宣說因緣法。上品乘精進，聽聞佛陀宣說中道等等。如果持中品戒精進，生於天（某種天界）。下乘精進，聽聞佛陀宣說四諦。中乘精進，聽聞佛陀宣說因緣。上乘精進，聽聞佛陀宣說六度。如果持下品戒精進，生於欲界天。下乘精進，聽聞小乘佛法。中乘精進，上乘精進，以此類推。如果戒和乘都鬆懈，上品戒鬆懈會墮入地獄，中品鬆懈會墮入畜生道，下品鬆懈會墮入餓鬼道。因為乘法鬆懈的緣故，永遠不能見到佛，更何況聽聞佛法。如果戒律鬆懈而乘法精進，能夠見到佛並聽聞佛法。上品戒鬆懈而生於地獄中，下乘精進，以地獄之身聽聞佛陀宣說四諦。中乘精進，聽聞因緣法。上乘精進，聽聞六度等等。如果戒律精進而乘法鬆懈，三品戒精進能夠得到三界之身。因為乘法鬆懈的緣故，貪著人天之樂，不能見到佛，更何況聽聞佛法。現在沒有無**天的聽眾，是因為他們上品戒精進而大乘鬆懈的緣故。與此經沒有緣分，所以不來。其他經典有沒有這種情況，可以依此類推來理解。以上是證信序的結尾。當時十號以下，是第二發起序。文中分為五部分：一、佛陀自己顯現瑞相；二、當時眾生疑惑；三、覺悟如來；四、佛陀升上蓮花座；五、大眾歡喜。第一部分中又分為五部分：一、讚歎佛的功德；二、顯現瑞相。

【English Translation】 English version They enjoy happiness in heavens to the point of not hearing the scriptures, and even come to listen to the Dharma from the burning hells. Now, using the meaning of the Great Sutra, let's try to determine these situations. The Great Sutra says: 'Being lax in precepts cannot be called lax; being lax in the vehicle (practice method) is called lax.' Generally speaking, the vehicle is the precepts. Now, speaking separately, the vehicle and precepts are different. Taking refuge in the Three Jewels, the Five Precepts, the Ten Virtuous Deeds, the Eight Precepts, the Two Hundred and Fifty Precepts, the Five Hundred Precepts, etc., are called precepts. Recitation, practice, meditation wisdom, giving, diligence, etc., are called the vehicle. However, both precepts and the vehicle have three grades: superior, middle, and inferior. The vehicle has the Small Vehicle (Hinayana), the Middle Vehicle, and the Great Vehicle (Mahayana). The precepts have superior precepts, middle precepts, and inferior precepts. If both precepts and the vehicle are diligent, there are also three grades. For example, if one diligently upholds superior precepts, one is born in the Akaniṣṭha Heaven (the highest heaven in the Realm of Form). If one diligently practices the inferior vehicle, one hears the Buddha preach the Śrāvakayāna Dharma with a body in the Formless Realm. If one diligently practices the middle vehicle, one hears the Buddha preach the Law of Dependent Origination. If one diligently practices the superior vehicle, one hears the Buddha preach the Middle Way, and so on. If one diligently upholds middle precepts, one is born in the ** Heaven (some heaven realm). If one diligently practices the inferior vehicle, one hears the Buddha preach the Four Noble Truths. If one diligently practices the middle vehicle, one hears the Buddha preach Dependent Origination. If one diligently practices the superior vehicle, one hears the Buddha preach the Six Perfections. If one diligently upholds inferior precepts, one is born in the Desire Realm Heaven. If one diligently practices the inferior vehicle, one hears the Small Vehicle Dharma. If one diligently practices the middle vehicle, if one diligently practices the superior vehicle, and so on, according to the above. If both precepts and the vehicle are lax, being lax in superior precepts will cause one to fall into hell; being lax in middle precepts will cause one to fall into the animal realm; being lax in inferior precepts will cause one to fall into the realm of hungry ghosts. Because of being lax in the vehicle, one will never see the Buddha, let alone hear the Dharma. If one is lax in precepts but diligent in the vehicle, one can see the Buddha and hear the Dharma. If one is lax in superior precepts and is born in hell, if one diligently practices the inferior vehicle, one hears the Buddha preach the Four Noble Truths with a body in hell. If one diligently practices the middle vehicle, one hears the Law of Dependent Origination. If one diligently practices the superior vehicle, one hears the Six Perfections, and so on. If one is diligent in precepts but lax in the vehicle, being diligent in the three grades of precepts can obtain bodies in the Three Realms. Because of being lax in the vehicle, one becomes attached to the pleasures of humans and gods and cannot see the Buddha, let alone hear the Dharma. The reason why there are no Akaniṣṭha Heaven listeners now is because they are diligent in superior precepts but lax in the Great Vehicle. They have no affinity with this sutra, so they do not come. Whether other sutras have this situation can be understood by analogy. The above is the end of the Credence Preface. At that time, below the Ten Titles, is the second Initiating Preface. The text is divided into five parts: 1. The Buddha himself manifests auspicious signs; 2. The beings at that time are doubtful; 3. Awakening to the Tathagata; 4. The Buddha ascends the lotus seat; 5. The assembly rejoices. The first part is further divided into five parts: 1. Praising the Buddha's virtues; 2. Manifesting auspicious signs.

瑞時節。三正住十地。四入大寂定。五思緣現瑞。今初。言爾時者當爾之時也。十號者。教主之德。德凡有四。一十號德。二三明德。三斷德。四智德。今初。言十號者。一是如來。二應供。三正遍知。四明行足。五善逝。六世間解。七無上士。八調御丈夫。九天人師。十佛世尊。是十號之數也云云。次嘆三明德以明鑑三世也。次嘆斷德。謂大滅諦。簡非小滅故言大也。金剛智者。次嘆佛智德。釋迦牟尼佛者。上明通號及德。今明別號也。然佛種姓出處不同。或姓剎利。或婆羅門。今姓釋迦者。此云能仁。如長阿含說。昔梵摩谷王四子有過。徙向雪山。令自存活。四子至彼民歸如市。王嘆四子。我子能仁能自存活。因此姓釋。佛第四祖已來始姓釋也。本姓瞿曇。或甘庶種。或日種。或牛糞種云云。牟尼者名也。此云寂默。三業俱寂默也。初年月八日者。二明現瑞時節也。真諦云。如來在世四十五年。說三法輪。謂轉照持。然此三輪有顯有密。密則從得道夜至涅槃夜。俱三轉法輪。顯則初成道七年但轉轉法輪。七年後三十一年中轉照法輪。三十八年後七年中轉持法輪。從轉轉法輪來有三十年。前至二十九年已說余般若。今至三十年初月八日方說仁王。故言初年月八日。此則成佛道。三十七年說此經。乃年七十二歲也云云

【現代漢語翻譯】現代漢語譯本瑞時節（吉祥的時刻）。三正住十地（菩薩安住於十地）。四入大寂定（進入甚深禪定）。五思緣現瑞（思念因緣而顯現祥瑞）。現在開始。說到『爾時』，就是指那個時候。十號（如來的十種稱號）是指教主的功德。功德總共有四種：一是十號功德，二是三明功德，三是斷德，四是智德。現在先說十號功德。說到『十號』，一是如來（Tathagata），二是應供（Arhat），三是正遍知（Samyaksambuddha），四是明行足（Vidyacharana-sampanna），五是善逝（Sugata），六是世間解（Lokavid），七是無上士（Anuttara-purusa-damya-sarathi），八是調御丈夫（Shasta deva-manushyanam），九是天人師（Teacher of gods and men），十是佛世尊（Buddha-bhagavan）。這就是十種稱號的數目。接下來讚歎三明德，用以表明佛能明鑑三世。接下來讚歎斷德，指的是大滅諦（maha-nirodha-satya），爲了區別于小乘的滅盡，所以說是『大』。『金剛智』，接下來讚歎佛的智慧功德。『釋迦牟尼佛』，上面說明了通用的稱號和功德，現在說明特別的稱號。佛的種姓和出生地不同，有的姓剎利（Kshatriya，王族），有的姓婆羅門（Brahmana，祭司）。現在姓釋迦（Shakya）的，意思是『能仁』。如《長阿含經》所說，過去梵摩谷王（Brahmadatta）的四個兒子犯了過錯，被遷徙到雪山，讓他們自己生存。四個兒子到了那裡，百姓歸附如趕集一樣。國王讚歎四個兒子，說：『我的兒子能仁，能夠自己生存。』因此而姓釋。佛陀的第四代祖先開始姓釋迦。原本姓瞿曇（Gautama），或者是甘蔗種，或者是日種，或者是牛糞種等等。『牟尼』是名字，意思是『寂默』，身口意三業都寂靜無言。『初年月八日』，這是說明顯現祥瑞的時刻。真諦（Paramartha）說，如來在世四十五年，說了三法輪（tri-chakra），即轉法輪、照法輪、持法輪。這三輪有顯有密，秘密的說法是從得道之夜到涅槃之夜，都是三轉法輪。顯現的說法是最初成道七年只是轉法輪，七年後三十一年中轉照法輪，三十八年後七年中轉持法輪。從轉法輪開始有三十年，之前到二十九年已經說了其餘的般若（Prajna，智慧），現在到三十年初月八日才說《仁王經》，所以說是『初年月八日』。這是成佛道后第三十七年說這部經，那時佛陀七十二歲了。

【English Translation】 English version Auspicious time. The three 'Zheng' dwell in the ten bhumis (the ten stages of a Bodhisattva's path). The four enter the Great Samadhi (deep meditative absorption). The five contemplate conditions to manifest auspicious signs. Now, let's begin. When it says 'at that time,' it refers to that particular moment. The Ten Titles (of the Tathagata) refer to the virtues of the teaching master. There are four types of virtues: first, the virtue of the Ten Titles; second, the virtue of the Threefold Clarity; third, the virtue of severance; and fourth, the virtue of wisdom. Now, let's begin with the Ten Titles. When it says 'Ten Titles,' they are: first, Tathagata (如來); second, Arhat (應供); third, Samyaksambuddha (正遍知); fourth, Vidyacharana-sampanna (明行足); fifth, Sugata (善逝); sixth, Lokavid (世間解); seventh, Anuttara-purusa-damya-sarathi (無上士); eighth, Shasta deva-manushyanam (調御丈夫); ninth, Teacher of gods and men (天人師); tenth, Buddha-bhagavan (佛世尊). These are the enumeration of the Ten Titles. Next, praise the Threefold Clarity to illuminate the three worlds. Next, praise the virtue of severance, referring to the Great Nirvana (maha-nirodha-satya). To distinguish it from the lesser Nirvana, it is called 'Great.' 'Vajra Wisdom' (金剛智) next praises the Buddha's virtue of wisdom. 'Shakyamuni Buddha' (釋迦牟尼佛) above clarifies the common titles and virtues, now clarifying the specific title. The Buddha's lineage and origin differ; some are Kshatriya (剎利, warrior caste), some are Brahmana (婆羅門, priestly caste). Now, the lineage of Shakya (釋迦) means 'capable of benevolence.' As the Long Agama Sutra says, in the past, King Brahmadatta's (梵摩谷王) four sons committed transgressions and were exiled to the Himalayas, left to survive on their own. When the four sons arrived there, the people flocked to them like a marketplace. The king praised his four sons, saying, 'My sons are capable of benevolence, able to survive on their own.' Therefore, the lineage became Shakya. The fourth ancestor of the Buddha began to be named Shakya. Originally, the lineage was Gautama (瞿曇), or of the sugarcane lineage, or of the sun lineage, or of the cow dung lineage, and so on. 'Muni' (牟尼) is the name, meaning 'silent,' the three karmas of body, speech, and mind are all silent. 'The eighth day of the first month' (初年月八日) this clarifies the time of manifesting auspicious signs. Paramartha (真諦) says that the Tathagata, during his forty-five years in the world, spoke the three Dharma wheels (tri-chakra), namely, the turning wheel, the illuminating wheel, and the upholding wheel. These three wheels have both explicit and secret aspects. The secret aspect is that from the night of enlightenment to the night of Nirvana, all three wheels of Dharma are turned. The explicit aspect is that in the first seven years after attaining enlightenment, only the turning wheel of Dharma was turned; in the thirty-one years after that, the illuminating wheel of Dharma was turned; and in the seven years after the thirty-eighth year, the upholding wheel of Dharma was turned. From the turning of the wheel of Dharma, there were thirty years; before that, up to the twenty-ninth year, the remaining Prajna (般若, wisdom) had already been spoken. Now, on the eighth day of the first month of the thirtieth year, the Human King Sutra (仁王經) is spoken, so it is said 'the eighth day of the first month.' This sutra was spoken in the thirty-seventh year after attaining Buddhahood, when the Buddha was seventy-two years old.

。方坐十地者。三正住十地。方者正也。正坐佛之十地。非菩薩十地。又佛以別接通坐別十地。欲密顯通教十地正令悟別地。故云方坐也。佛十地者。同性經云。一甚深難知廣明至德地。二清凈身不思議地。三海藏地。四神通智德地。五明德地。六無垢涅槃炎光開相地。七廣勝法界藏明界地。八無礙智慧地。九無邊億莊嚴迴向能照明地。十毗盧遮那智藏地。入大寂室三昧者。四入寂定也。欲觀察物機授法藥故。又令知因定發慧故。又作說法儀軌故。佛具智斷尚自觀機。況于凡夫而不審諦云云。大寂室者。即大涅槃也。大經云。涅槃深禪定窟。窟即室義。法華大通智勝佛亦入靜室。與此義同也。又大寂者。即動是寂。室者。即寂而照。大寂是法。室是喻。如室虛能受萬物。般若空理能含多義也。約觀者。室是一法。空亦無二。明暗自殊室空不別。明喻智慧暗喻煩惱。室喻人身空喻心識。日出則室空俱明。喻智生身心俱凈。日入則室空俱暗。喻智滅則身心俱穢。穢凈雖殊而性常清凈。故凈名云。無明性即是明。一切眾生即菩提相。不復更滅。此即證也。思緣放大光明照三界中下。有本云照三界眾生也。第五思緣現瑞。文五。一思緣放光。二頂上出花。三諸天雨花。四佛自生花。五大地振動。今初。思緣者。思于無相緣於法

【現代漢語翻譯】現代漢語譯本：『方坐十地』，這裡的『方』是『正』的意思。指的是真正安坐于佛的十地，而不是菩薩的十地。而且，佛以別教接引通教，安坐于別教的十地，是爲了秘密地顯示通教的十地，從而使人領悟別教的十地，所以說是『方坐』。佛的十地，如同《同性經》所說：一是甚深難知廣明至德地，二是清凈身不思議地，三是海藏地，四是神通智德地，五是明德地，六是無垢涅槃炎光開相地，七是廣勝法界藏明界地，八是無礙智慧地，九是無邊億莊嚴迴向能照明地，十是毗盧遮那（Vairocana）智藏地。『入大寂室三昧』，是指四種進入寂定的方式。這是爲了觀察眾生的根機，從而授予相應的法藥。同時，也是爲了讓眾生明白因由禪定而生髮的智慧。此外，也是爲了樹立說法的儀軌。佛陀具備智慧和決斷，尚且要親自觀察眾生的根機，更何況是凡夫，難道不應該仔細審察嗎？『大寂室』，就是指大涅槃（Mahāparinirvāṇa）。《大般涅槃經》說，涅槃是深邃的禪定之窟，『窟』就是『室』的意思。《法華經》中的大通智勝佛（Mahābhijñājñānābhibhū Buddha）也進入靜室，與此意義相同。而且，『大寂』，指的是動即是寂；『室』，指的是寂而能照。『大寂』是法，『室』是比喻。如同空室能夠容納萬物，般若（Prajñā）的空性之理能夠包含多種意義。從觀的角度來說，室是一種法，空也沒有兩種。明暗雖然不同，但室和空並沒有區別。明比喻智慧，暗比喻煩惱。室比喻人身，空比喻心識。太陽出來，則室和空都明亮，比喻智慧產生，則身心都清凈。太陽落山，則室和空都昏暗，比喻智慧熄滅，則身心都污穢。污穢和清凈雖然不同，但自性常常是清凈的。所以《維摩詰經》說，無明（avidyā）的自性就是明，一切眾生就是菩提（bodhi）的相，不再需要滅除。這就是證悟。『思緣放大光明照三界中下』，有的版本寫作『照三界眾生』。第五部分是思緣現瑞，分為五個方面：一是思緣放光，二是頂上出花，三是諸天雨花，四是佛自生花，五是大地振動。現在是第一個方面。『思緣』，指的是思于無相，緣於法。

【English Translation】 English version: 『Fang zuo shi di』 (方坐十地), here 『fang』 (方) means 『zheng』 (正), which means truly sitting in the ten grounds of the Buddha, not the ten grounds of the Bodhisattvas. Moreover, the Buddha uses the distinct teaching to guide the common teaching, sitting in the ten grounds of the distinct teaching, in order to secretly reveal the ten grounds of the common teaching, so as to make people understand the ten grounds of the distinct teaching, so it is said 『fang zuo』. The ten grounds of the Buddha, as stated in the 『Tong Xing Jing』 (同性經): first, the ground of profound and difficult to know, broadly illuminating supreme virtue; second, the ground of pure body and inconceivable; third, the sea treasury ground; fourth, the ground of supernatural power, wisdom, and virtue; fifth, the ground of illuminating virtue; sixth, the ground of stainless Nirvana (涅槃) flame light opening phase; seventh, the ground of vast and victorious Dharma realm treasury illuminating realm; eighth, the ground of unobstructed wisdom; ninth, the ground of boundless billions of adornments, dedicating and illuminating; tenth, the ground of Vairocana (毗盧遮那) wisdom treasury. 『Ru da ji shi san mei』 (入大寂室三昧), refers to the four ways of entering samadhi (三昧). This is to observe the faculties of sentient beings, so as to grant the corresponding Dharma medicine. At the same time, it is also to make sentient beings understand the wisdom that arises from meditation. In addition, it is also to establish the etiquette of preaching the Dharma. The Buddha possesses wisdom and decisiveness, and still personally observes the faculties of sentient beings, let alone ordinary people, shouldn't they carefully examine? 『Da ji shi』 (大寂室), refers to Mahāparinirvāṇa (大涅槃). The 『Mahāparinirvāṇa Sūtra』 (大般涅槃經) says that Nirvana is a deep cave of meditation, 『cave』 means 『room』. The Mahābhijñājñānābhibhū Buddha (大通智勝佛) in the 『Lotus Sutra』 (法華經) also enters the quiet room, which has the same meaning. Moreover, 『da ji』 (大寂), refers to movement is stillness; 『shi』 (室), refers to stillness that can illuminate. 『Da ji』 is the Dharma, 『shi』 is a metaphor. Just as an empty room can accommodate all things, the emptiness principle of Prajñā (般若) can contain many meanings. From the perspective of observation, a room is a Dharma, and emptiness is not two. Although light and darkness are different, there is no difference between room and emptiness. Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. The room is a metaphor for the human body, and emptiness is a metaphor for consciousness. When the sun rises, the room and emptiness are both bright, which is a metaphor for the generation of wisdom, and the body and mind are both pure. When the sun sets, the room and emptiness are both dark, which is a metaphor for the extinction of wisdom, and the body and mind are both defiled. Although defilement and purity are different, the self-nature is always pure. Therefore, the 『Vimalakirti Sutra』 (維摩詰經) says that the self-nature of ignorance (avidyā) is light, and all sentient beings are the appearance of bodhi (菩提), and no longer need to be extinguished. This is enlightenment. 『Si yuan fang da guang ming zhao san jie zhong xia』 (思緣放大光明照三界中下), some versions write 『zhao san jie zhong sheng』 (照三界眾生), which means 『illuminating sentient beings in the three realms』. The fifth part is the auspicious signs manifested by contemplation, which is divided into five aspects: first, contemplation emits light; second, flowers emerge from the top of the head; third, the devas (諸天) rain flowers; fourth, the Buddha spontaneously generates flowers; fifth, the earth shakes. Now is the first aspect. 『Si yuan』 (思緣), refers to contemplating the formless and connecting with the Dharma.

性。自受大樂也。光照三界中覺化境也。問。無色界無色陰。何故照之。答。雖無粗色而有細色。約凡夫二乘不見言無而實有也。復于頂上出千寶蓮花下。二頂上出花。文三。今初。出花。其花上至下。二明豎現。乃至他方下。三明橫現。放光令識智慧之本。出花令悟得道之因。又光欲化當機眾。花令其見作結緣因。前列眾中。無無色界天者。以其戒急乘緩無現益緣。今令非相見花使作當來種子也。時無色界天下。三諸天雨花。前教主現相明有感。今諸天雨花明有應。此則藥病相稱感應道交也。無量變者。心樹花非生死花也。文三。初無色界。次色界。后欲界。皆可見。色天多禪無色天多定。能心樹變花故言變。欲天無此但雨寶花也。其佛座前下。四佛自生花。嚮明頂上出花。顯正報瑞。今佛座前生花。明依報瑞。劫者層也。是時世界下。五大地振動。放光雨花令其目見。動地令其心動。心動則煩惱動。故大經云。大地動者。能令眾生心動也。動踴覺起振吼等為六。又東踴西沒等六也。地動八緣如阿含說。一大水動時動。二尊神試力時。三如來入胎時。四出胎時。五成道時。六轉法輪時。七息教時。八涅槃時。增一經。亦有八緣。閻浮提風輪從上向下。有地水火風。從下向上次第動。二菩薩入胎。三出胎。四出家學道

【現代漢語翻譯】性（Sva-bhāva，自性）。自受大樂也。光照三界中覺化境也。問：『無無色陰（Arūpaskandha，非物質蘊），何故照之？』答：『雖無粗色而有細色。約凡夫二乘不見言無而實有也。』復于頂上出千寶蓮花下。二頂上出花。文三。今初。出花。其花上至下。二明豎現。乃至他方下。三明橫現。放光令識智慧之本。出花令悟得道之因。又光欲化當機眾。花令其見作結緣因。前列眾中，無無想天（Asañjñā-deva，無想天）者，以其戒急乘緩無現益緣。今令非相見花使作當來種子也。時無想天下。三諸天雨花。前教主現相明有感。今諸天雨花明有應。此則藥病相稱感應道交也。無量變者。心樹花非生死花也。文三。初無想。次色想。后欲界。皆可見。色天多禪無色天多定。能心樹變花故言變。欲天無此但雨寶花也。其佛座前下。四佛自生花。嚮明頂上出花。顯正報瑞。今佛座前生花。明依報瑞。劫者層也。是時世界下。五大地振動。放光雨花令其目見。動地令其心動。心動則煩惱動。故大經云：『大地動者，能令眾生心動也。』動踴覺起振吼等為六。又東踴西沒等六也。地動八緣如阿含說。一大水動時動。二尊神試力時。三如來入胎時。四出胎時。五成道時。六轉法輪時。七息教時。八涅槃時。增一經，亦有八緣。閻浮提風輪從上向下。有地水火風。從下向上次第動。二菩薩入胎。三出胎。四出家學道

【English Translation】 Sva-bhāva (性, Self-nature). It is to experience great bliss oneself. The light illuminates the realm of enlightenment within the three realms. Question: 'Why does it illuminate the Arūpaskandha (無色陰, Formless Skandha), since it is without form?' Answer: 'Although there is no coarse form, there is subtle form. It is said to be without form because ordinary beings and those of the two vehicles do not see it, but in reality, it exists.' Then, from the crown of his head, a thousand jeweled lotus flowers emerge. Secondly, flowers emerge from the crown of the head. This section has three parts. First, the emergence of the flowers. The flowers extend from the top to the bottom. Second, it clarifies the vertical manifestation, even reaching other realms. Third, it clarifies the horizontal manifestation. The emission of light enables the recognition of the source of wisdom. The emergence of flowers enables the realization of the cause of attaining the Way. Furthermore, the light intends to transform the audience present, while the flowers allow them to see and create a cause for future connection. Among the assembly listed earlier, there were no Asañjñā-devas (無想天, Gods of the Realm of Non-Perception) because their adherence to precepts is hasty, their vehicle is slow, and there is no immediate benefit. Now, allowing those without form to see the flowers enables them to plant seeds for the future. At that time, the Asañjñā-devas descend. Thirdly, the gods shower flowers. Previously, the Teacher manifested a sign, indicating a response. Now, the gods shower flowers, indicating a corresponding response. This is like the medicine matching the illness, and the interaction of the Way through mutual influence. 'Limitless transformations' refers to the flowers of the mind-tree, not the flowers of birth and death. This section has three parts. First, the Realm of Non-Perception. Second, the Realm of Form. Third, the Desire Realm. All are visible. The Form Realm has much Dhyana (禪, meditation), and the Formless Realm has much Samadhi (定, concentration). They are capable of transforming flowers from the mind-tree, hence the term 'transformations.' The Desire Realm does not have this ability but only showers precious flowers. Below, in front of the Buddha's seat. Fourthly, flowers spontaneously grow from the Buddha's seat. Previously, the emergence of flowers from the crown of the head manifested the auspiciousness of the direct reward. Now, the emergence of flowers in front of the Buddha's seat manifests the auspiciousness of the circumstantial reward. 'Kalpa' means layer. At that time, the world below. Fifthly, the great earth quakes. The emission of light and showering of flowers allow them to see with their eyes. The shaking of the earth causes their hearts to move. When their hearts move, afflictions move. Therefore, the Great Sutra says: 'When the great earth quakes, it can cause the hearts of sentient beings to move.' Shaking, leaping, awakening, roaring, etc., are six types of movement. Also, leaping to the east and sinking to the west, etc., are six types of movement. The eight causes of earthquakes are as described in the Agamas. First, the movement occurs when the great waters move. Second, when venerable deities test their strength. Third, when the Tathagata enters the womb. Fourth, when he emerges from the womb. Fifth, when he attains enlightenment. Sixth, when he turns the Wheel of Dharma. Seventh, when he ceases teaching. Eighth, when he enters Nirvana. The Ekottara Agama also has eight causes. The wind wheel of Jambudvipa moves from top to bottom. There are earth, water, fire, and wind, moving in sequence from bottom to top. Second, when a Bodhisattva enters the womb. Third, when he emerges from the womb. Fourth, when he renounces the world and studies the Way.

成道。五入涅槃。六神通比丘心得自在。七諸天命終還生勝處。八眾生福盡相云云。動意者。十地論云。治三種煩惱。一生天眾生樂著天報。振動天宮。令生厭舍起求法心。二造惡眾生不識無常。縱心蕩意。令因地動舍惡從善。三我慢眾生。或因咒力能小動地。起高慢心使見大動。知其力劣也。爾時諸大眾下。第二時眾生疑。文三。一明眾生疑。二申眾疑意。三問眾不決。今初可解。各相謂言下。二申眾疑意。文三。一嘆佛德。次領前事。三騰今事。初文二。先明成人之德有四。一者四無畏德。謂一切智無畏。漏盡無畏。盡苦道無畏。說障道無畏云云。十八不共法自有二。小乘中謂十力四無畏大悲三念處是。三念處者。應貪不貪。應嗔不嗔。常行舍心也。大乘者謂身口意無失是三。四無異相。五無不定心。六無不知已舍。七欲。八精進。九念。十慧。十一解脫。十二解脫知見等無減。十三十四十五。三業道隨智慧行。十六十七十八。智慧知三世無得。二乘無分故言不共。三五眼。謂肉天慧法在佛身上併名佛眼云云。四法身。法身有三。一但空法身。三乘皆有。如善吉七葉巖中禮佛法身。此小乘滅三十二相即空為法身也。二即假法身。謂滅無常色獲常等。我樂凈三亦復如是。三即中法身。謂如來法身非常非無常。樂我凈

【現代漢語翻譯】現代漢語譯本 成道。 指的是證悟成佛的境界。 五入涅槃。 指的是五種進入涅槃的方式。 六神通比丘心得自在。 指的是具有六種神通的比丘，他們的心能夠獲得自在。 七諸天命終還生勝處。 指的是諸天眾生命終之後，能夠轉生到更好的地方。 八眾生福盡相云云。 指的是眾生福報耗盡時的種種現象。 動意者。 關於『動意』的解釋。 十地論云。治三種煩惱。 《十地論》中說，『動意』是爲了調伏三種煩惱。 一生天眾生樂著天報。振動天宮。令生厭舍起求法心。 第一種是，讓那些貪戀天界福報的眾生，通過震動天宮，使他們厭倦天界的享樂，從而生起尋求佛法的心。 二造惡眾生不識無常。縱心蕩意。令因地動舍惡從善。 第二種是，讓那些作惡的眾生，因為不明白世事無常，放縱自己的心意，通過地動，使他們捨棄惡行，轉而行善。 三我慢眾生。或因咒力能小動地。起高慢心使見大動。知其力劣也。 第三種是，對於那些傲慢的眾生，即使他們因為咒語的力量能夠小範圍地使地動，從而生起高慢心，也要讓他們看到更大的地動，使他們明白自己的力量是多麼的渺小。 爾時諸大眾下。 接下來是關於當時在場的大眾的描述。 第二時眾生疑。文三。 第二部分是關於當時眾生的疑惑，分為三個方面。 一明眾生疑。二申眾疑意。三問眾不決。今初可解。 第一是說明眾生的疑惑，第二是陳述眾生的疑慮，第三是說明眾生因為疑惑而無法決斷。現在先解釋第一個方面。 各相謂言下。 接下來是描述他們各自互相議論的情形。 二申眾疑意。文三。 第二部分是陳述眾生的疑慮，分為三個方面。 一嘆佛德。次領前事。三騰今事。 第一是讚歎佛的功德，第二是領會之前的事情，第三是推測現在的事情。 初文二。先明成人之德有四。 首先，說明佛成就的功德有四種。一者四無畏德。謂一切智無畏（在一切智慧上無所畏懼），漏盡無畏（斷盡煩惱無所畏懼），盡苦道無畏（證得滅苦之道無所畏懼），說障道無畏（宣說阻礙修道的法門無所畏懼）云云。第一種是四無畏的功德，包括一切智無畏、漏盡無畏、盡苦道無畏、說障道無畏等等。 十八不共法自有二。小乘中謂十力四無畏大悲三念處是。 十八不共法有兩種說法。在小乘佛教中，指的是十力、四無畏、大悲和三念處。 三念處者。應貪不貪。應嗔不嗔。常行舍心也。 三念處指的是，面對應該貪戀的事物而不貪戀，面對應該嗔恨的事物而不嗔恨，常常保持捨棄的心。大乘者謂身口意無失是三。四無異相。五無不定心。六無不知已舍。七欲。八精進。九念。十慧。十一解脫。十二解脫知見等無減。十三十四十五。三業道隨智慧行。十六十七十八。智慧知三世無得。二乘無分故言不共。在大乘佛教中，指的是身、口、意沒有過失這三者，以及四無異相、五無不定心、六無不知已舍、七欲、八精進、九念、十慧、十一解脫、十二解脫知見等沒有減少。第十三、十四、十五指的是身口意三業的運作都隨順智慧而行。第十六、十七、十八指的是以智慧了知過去、現在、未來三世都不可得。因為二乘聖者沒有這些功德，所以稱為不共法。 三五眼。謂肉眼（凡夫之眼）, 天眼（天人之眼）, 慧眼（聲聞緣覺之眼）, 法眼（菩薩之眼）在佛身上併名佛眼云云。 第三種是五眼，包括肉眼、天眼、慧眼、法眼，這些眼在佛的身上都稱為佛眼等等。 四法身。法身有三。一但空法身。三乘皆有。如善吉七葉巖中禮佛法身。此小乘滅三十二相即空為法身也。 第四種是法身。法身有三種。第一種是但空法身，三乘聖者都有。比如善吉比丘在七葉巖中禮拜佛的法身。這是小乘佛教中，滅除三十二相，以空性作為法身。 二即假法身。謂滅無常色獲常等。我樂凈三亦復如是。 第二種是即假法身，指的是滅除無常的色身，獲得常、樂、我、凈這四種功德。 三即中法身。謂如來法身非常非無常。樂我凈 第三種是即中法身，指的是如來的法身既不是常，也不是無常，具有樂、我、凈的功德。

【English Translation】 English version Attaining Enlightenment. Refers to the state of realizing Buddhahood. Five Entries into Nirvana. Refers to the five ways of entering Nirvana. Bhikshus with Six Supernatural Powers Attain Freedom of Mind. Refers to bhikshus who possess the six supernatural powers and whose minds are able to attain freedom. Devas Reborn in Superior Realms After Death. Refers to the devas who, after the end of their lives, are reborn in better places. The Appearance of Beings Exhausting Their Blessings, and so on. Refers to the various phenomena when beings exhaust their blessings. 'Moving Intentions'. Regarding the explanation of 'Moving Intentions'. The Ten Bhumi Sutra Says: Curing Three Kinds of Afflictions. The Ten Bhumi Sutra says that 'Moving Intentions' is for subduing three kinds of afflictions. First, for Beings in the Heavens Who Delight in Heavenly Rewards: Shaking the Heavenly Palaces, Causing Them to Feel Disgust and Abandonment, and Arousing the Mind to Seek the Dharma. The first is to cause those beings who are attached to the blessings of the heavens to become weary of the pleasures of the heavens by shaking the heavenly palaces, thereby arousing the mind to seek the Dharma. Second, for Evil-Doing Beings Who Do Not Recognize Impermanence: Letting Their Minds Wander, Causing the Earth to Shake, Abandoning Evil and Following Goodness. The second is to cause those evil-doing beings who do not understand impermanence and indulge their minds to abandon evil deeds and turn to goodness through earthquakes. Third, for Arrogant Beings Who May Be Able to Cause Small Earthquakes Through the Power of Mantras: Arousing Arrogance, Causing Them to See Great Earthquakes, Knowing Their Strength is Inferior. The third is that, for those arrogant beings who may be able to cause small earthquakes through the power of mantras, thereby arousing arrogance, they should be made to see greater earthquakes, so that they understand how insignificant their strength is. Then, the Various Great Assemblies Below. What follows is a description of the various assemblies present at that time. Second, the Doubts of Beings at That Time. Three Sections. The second part is about the doubts of the beings at that time, divided into three aspects. First, Explaining the Doubts of Beings; Second, Stating the Intentions of the Doubts; Third, Asking the Assembly Without Resolution. Now, the First Can Be Explained. First is to explain the doubts of beings, second is to state the concerns of beings, and third is to explain that beings are unable to make decisions because of doubts. Now, the first aspect will be explained first. Each Said to Each Other Below. What follows is a description of their respective discussions with each other. Second, Stating the Intentions of the Doubts. Three Sections. The second part is to state the concerns of beings, divided into three aspects. First, Praising the Buddha's Virtues; Next, Understanding the Previous Matters; Third, Speculating on the Present Matters. First is to praise the Buddha's virtues, second is to understand the previous matters, and third is to speculate on the present matters. First Section, Two Parts. First, Explaining That the Buddha's Accomplished Virtues Are Four. First, it is explained that the Buddha's accomplished virtues are four. First, the Four Fearlessnesses. Namely, Fearlessness of Omniscience (fearless in all wisdom), Fearlessness of Exhaustion of Defilements (fearless in the exhaustion of afflictions), Fearlessness of the Path to the End of Suffering (fearless in attaining the path to the end of suffering), Fearlessness of Speaking of the Obstructive Dharmas (fearless in proclaiming the teachings that obstruct cultivation), and so on. The first is the virtue of the Four Fearlessnesses, including Fearlessness of Omniscience, Fearlessness of Exhaustion of Defilements, Fearlessness of the Path to the End of Suffering, Fearlessness of Speaking of the Obstructive Dharmas, and so on. The Eighteen Unshared Dharmas Have Two Interpretations. In the Hinayana, They Are the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Establishments of Mindfulness. There are two interpretations of the Eighteen Unshared Dharmas. In Hinayana Buddhism, they refer to the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Establishments of Mindfulness. The Three Establishments of Mindfulness Are: Not Being Greedy for What Should Be, Not Being Angry for What Should Be, and Constantly Practicing the Mind of Giving. The Three Establishments of Mindfulness refer to not being greedy for what should be desired, not being angry for what should be resented, and constantly maintaining a mind of renunciation. In the Mahayana, They Are the Three That Are Without Fault in Body, Speech, and Mind. Four, Without Different Appearances. Five, Without Unsettled Mind. Six, Without Not Knowing What Has Been Abandoned. Seven, Desire. Eight, Diligence. Nine, Mindfulness. Ten, Wisdom. Eleven, Liberation. Twelve, Liberation Knowledge and Vision, etc., Without Diminishment. Thirteen, Fourteen, Fifteen. The Three Karmic Paths Follow the Practice of Wisdom. Sixteen, Seventeen, Eighteen. Wisdom Knows That the Three Times Are Unattainable. Because the Two Vehicles Do Not Share These, They Are Called Unshared. In Mahayana Buddhism, they refer to the three that are without fault in body, speech, and mind, as well as four, without different appearances; five, without unsettled mind; six, without not knowing what has been abandoned; seven, desire; eight, diligence; nine, mindfulness; ten, wisdom; eleven, liberation; twelve, liberation knowledge and vision, etc., without diminishment. Thirteenth, fourteenth, and fifteenth refer to the operation of the three karmic paths of body, speech, and mind following the practice of wisdom. Sixteenth, seventeenth, and eighteenth refer to knowing with wisdom that the past, present, and future three times are unattainable. Because the Two Vehicles do not share these virtues, they are called unshared dharmas. Three, the Five Eyes. Namely, the Flesh Eye (eye of ordinary beings), the Heavenly Eye (eye of devas), the Wisdom Eye (eye of Sravakas and Pratyekabuddhas), the Dharma Eye (eye of Bodhisattvas) are all called the Buddha Eye in the Buddha's Body, and so on. The third is the Five Eyes, including the Flesh Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, which are all called the Buddha Eye in the Buddha's body, and so on. Four, the Dharmakaya. There are Three Dharmakayas. First, the Dharmakaya of Mere Emptiness. All Three Vehicles Have This. For Example, Venerating the Buddha's Dharmakaya in the Saptaparna Cave of Subhuti. In Hinayana, the Extinction of the Thirty-Two Marks is Emptiness as the Dharmakaya. The fourth is the Dharmakaya. There are three Dharmakayas. The first is the Dharmakaya of Mere Emptiness, which all three vehicles have. For example, Subhuti venerating the Buddha's Dharmakaya in the Saptaparna Cave. In Hinayana Buddhism, the extinction of the thirty-two marks is emptiness as the Dharmakaya. Second, the False Dharmakaya. Namely, Extinguishing the Impermanent Form and Obtaining Permanence, etc. The Three of Self, Bliss, Purity are Also Like This. The second is the False Dharmakaya, which refers to extinguishing the impermanent form and obtaining the virtues of permanence, bliss, self, and purity. Third, the Middle Dharmakaya. Namely, the Tathagata's Dharmakaya is Neither Permanent Nor Impermanent. Bliss, Self, Purity The third is the Middle Dharmakaya, which refers to the Tathagata's Dharmakaya being neither permanent nor impermanent, possessing the virtues of bliss, self, and purity.

等亦復如是云云。大覺世尊下。二明德所成人。覺中道理名為大覺。天人所重名曰世尊。前已為我下。領前事。謂從得道后。二十九年說四般若。于靈山說大品。次舍衛說金剛及天王問。后還靈山說光贊及道行。具出光贊云云。人日如來下。第二為今事。謂疑前瑞相等也云云。時十六下。第三問眾不決。文有二。一問。二眾不決。初文二。先舉處嘆德。二明次第舉問。初文三。一明處。依大輪憍薩羅國主波斯匿王。今言舍衛。或云舍婆提城。善見律云。舍衛者是人名。往古有王名為舍衛。見地好立以為國。因居其地。從人得名名舍衛也。波斯匿王下。二舉名。有云。王姓月。聞法之後。更立光名。德行十地下。三嘆德。十地六度道品多是通教也。信三寶及戒不壞名四不壞凈也。行摩訶衍化者。以大乘治國也。次第問居士下。二次第舉問。先問俗眾。寶是寶積。蓋是月蓋。法是法財。凈名是維摩詰也。次問聲聞。后問菩薩云云。無能答者下。二眾所不決云云。時波斯匿王下。第三覺悟如來文三。一明此土設樂覺悟如來。二他方。三共設。今初文二。一三類設樂。謂月光梵天欲天。二聲動世界。先一佛世界。次十方世界云云。彼他方下。二明他方。文二。一來集。二作樂。初中先明四方。次列六方。作樂亦然者。二明作樂

也。云云。復共作下。三共設樂。亦是前佛現瑞明能應。今時設樂明有感。即覺悟如來也云云。佛即知時下。第四明佛昇華座。即是如來赴感也。又佛現瑞。即良醫也。時眾設樂。即病人求救也。佛昇華座即醫人授藥也云云。又放光是身業。入定是意業。即從座起說空觀是口業。又放光動地神通輪。入定得眾生根。是他心輪。說空觀品是說法輪。師子座者。大論云。非是實師子。亦非木石師子。以如來是師子所坐之處。若床若坐。皆各師子床座也。如金剛山王者。金剛喻佛四德法身一切不能沮壞。山王即須彌山。喻佛也。不為八風所動。又華座皆是現實報土。如山王是現尊特身。亦別接通也云云。大眾歡喜下。第五大眾歡喜。有通者在空。無通者居地。上來序分竟。

仁王護國般若經疏卷第二大正藏第 33 冊 No. 1705 仁王護國般若經疏

仁王護國般若經疏卷第三

天臺智者大師說　門人灌頂記

觀空品第二

言觀空者。謂無相妙慧照無相之境。內外並寂緣觀俱空。故言空觀品也。又凡夫不識外道妄取。二乘耽滯。今菩薩以般若正智觀空非空。超凡越聖。故言觀空也。又凡夫著有二乘著空。菩薩舍有而復觀空也。又觀是能觀。空是所觀能所俱空。真佛知見。故下文

{ "translations": [ "也，如此等等。再次共同演奏音樂，三次共同演奏音樂，也是之前的佛陀顯現祥瑞，表明能夠迴應。現在演奏音樂，表明有所感應，即覺悟如來。佛陀即知時機到來，第四說明佛陀升上蓮花座，即是如來應赴感應。又佛陀顯現祥瑞，即是良醫。當時大眾演奏音樂，即是病人求救。佛陀升上蓮花座，即是醫生授藥。如此等等。又放光是身業，入定是意業，即從座位起身說空觀是口業。又放光動地是神通輪，入定得到眾生根器，是他心輪。說空觀品是說法輪。師子座，大論中說，不是真正的獅子，也不是木頭或石頭做的獅子，而是如來所坐之處，無論是床還是座位，都稱為師子床座。如金剛山王者，金剛比喻佛陀四德法身，一切都不能摧毀。山王即須彌山，比喻佛陀，不為八風所動。又蓮花座都是現實報土，如山王是顯現尊特身，也分別接引不同根器的眾生。如此等等。大眾歡喜，第五大眾歡喜，有神通者在空中，沒有神通者在地上。以上是序分結束。", "《仁王護國般若經疏》卷第二", "大正藏第33冊 No. 1705 《仁王護國般若經疏》", "《仁王護國般若經疏》卷第三", "天臺智者大師說，門人灌頂記", "觀空品第二", "說到觀空，是指無相妙慧照耀無相之境，內外寂靜，能緣所觀都空，所以說觀空品。又凡夫不認識，外道妄加執取，二乘沉溺執著，現在菩薩以般若正智觀空非空，超越凡夫，超過聖人，所以說觀空。又凡夫執著有，二乘執著空，菩薩捨棄有而又觀空。又觀是能觀，空是所觀，能觀所觀都空，是真佛知見，所以下文..." ], "english_translations": [ 'Also, and so on. Again, they jointly make music, three times jointly making music, which is also the previous Buddha manifesting auspicious signs, indicating the ability to respond. Now making music indicates a response, which is the enlightenment of the Tathagata. The Buddha then knows the time, the fourth explains the Buddha ascending the lotus seat, which is the Tathagata responding to the sensation. Also, the Buddha manifesting auspicious signs is like a good doctor. At that time, the assembly making music is like patients seeking help. The Buddha ascending the lotus seat is like the doctor giving medicine. And so on. Also, emitting light is bodily karma, entering samadhi (Dhyana) is mental karma, that is, rising from the seat and speaking of the contemplation of emptiness is verbal karma. Also, emitting light and shaking the earth is the wheel of supernatural power (Abhijna-cakra), entering samadhi and obtaining the roots of sentient beings is the wheel of knowing others\' minds (Paracitta-jnana-cakra). Speaking of the chapter on the contemplation of emptiness is the wheel of Dharma (Dharma-cakra). The lion seat, the Mahaprajnaparamita-sastra (大論) says, is not a real lion, nor a lion made of wood or stone, but the place where the Tathagata sits, whether it is a bed or a seat, is called a lion bed or seat. Like the Vajra Mountain King, Vajra (金剛) is a metaphor for the Buddha\'s four virtues of Dharmakaya (法身), which cannot be destroyed by anything. Mountain King is Mount Sumeru (須彌山), a metaphor for the Buddha, not moved by the eight winds. Also, the lotus seats are all real reward lands (Sambhogakaya-bhumi), like the Mountain King is the manifestation of a special body, also separately connecting with different capacities of beings. And so on. The assembly rejoices, the fifth, the assembly rejoices, those with supernatural powers are in the air, those without supernatural powers are on the ground. The above is the end of the introduction.', 'Renwang Huguo Borejing Shu (仁王護國般若經疏) Scroll 2', 'Taisho Tripitaka Volume 33 No. 1705 Renwang Huguo Borejing Shu (仁王護國般若經疏)', 'Renwang Huguo Borejing Shu (仁王護國般若經疏) Scroll 3', 'Commentary by Great Master Zhiyi (智者大師) of Tiantai (天臺), recorded by his disciple Guanding (灌頂)', 'Chapter 2: Contemplation of Emptiness (Guan Kong Pin 觀空品)', 'Speaking of the contemplation of emptiness, it refers to the wisdom of non-form illuminating the realm of non-form, both internally and externally tranquil, the object and subject of contemplation are both empty, therefore it is called the chapter on the contemplation of emptiness. Also, ordinary people do not recognize, externalists falsely grasp, the two vehicles (Sravakas and Pratyekabuddhas) are attached and cling, now Bodhisattvas contemplate emptiness and non-emptiness with Prajna (般若) wisdom, surpassing ordinary people and exceeding sages, therefore it is called the contemplation of emptiness. Also, ordinary people are attached to existence, the two vehicles are attached to emptiness, Bodhisattvas abandon existence and then contemplate emptiness. Also, contemplation is the ability to contemplate, emptiness is what is contemplated, both the ability to contemplate and what is contemplated are empty, it is the true Buddha knowledge and vision, therefore the following text...' ] }

云。見境見智非聖見也。此下六品名為正說。大分為四。前之三品明內護。護國一品明外護。散華品明報恩供養。受持品明弘經相貌。初文更二。初略開二護。次問答廣釋。初文四。一知請意。二略正開。三勸發三慧。四歡喜供養。今初爾時佛告大眾者。教所被機也。十六大國王意欲問護國土因緣者。生下外護經文與護國品為本也。吾今先為下。二正略開二護。謂因果也。護佛果因緣。即生此品也。護十地行因緣。即生散華品。十地行者謂護因也。問王但請護國土因緣。佛何故先為說護佛因果耶。答人情粗淺妙理難知。王雖粗情唯請一。而佛粗妙俱施。又若但為說護國。國土安樂增長憍慢。今佛說出世因果。令其厭俗樂入真也。又索少是弟子之禮。賜多是為師之法。又索少表不貪。施多表不慳。又索少施多表慈導之志云云。諦聽諦聽下。三勸發三慧。諦聽令生聞慧。善思念之令生思慧。如法修行令生修慧云云。時波斯匿王下。四歡喜供養。王言善者信順之辭也。大事因緣為茲出世。顯令眾生開示悟入佛之知見。法華以佛知見為大事。涅槃以佛性為大事。維摩思益以不思議為大事。華嚴以法界為大事。今此般若以成佛因果為大事。名字雖別其義一也。故智論佛說般若。無央數眾生當續佛種。是為大事。又大品云。須菩提

【現代漢語翻譯】現代漢語譯本：云：僅僅見到境界和智慧，並非聖人的見解。從這以下六品經文，名為『正說』。大體上分為四個部分。前面的三品經文闡明『內護』（內在的守護），《護國品》闡明『外護』（外在的守護）。《散華品》闡明報恩供養。《受持品》闡明弘揚佛經的相貌。最初的經文又分為兩個部分。首先簡略地開示兩種守護，其次通過問答廣泛地解釋。最初的部分有四個方面：一是瞭解請法的意圖，二是簡略地正式開示，三是勸發三種智慧，四是歡喜供養。現在是第一個方面，『爾時佛告大眾者』，是教法所覆蓋的根機。『十六大國王意欲問護國土因緣者』，是生起下文外在守護的經文，與《護國品》作為根本。『吾今先為下』，二是正式簡略地開示兩種守護，指的是因和果。守護佛果的因緣，就是生起此品經文。守護十地修行的因緣，就是生起《散華品》。十地修行者指的是守護因。有人問：國王只是請求守護國土的因緣，佛陀為什麼先為他們說守護佛果的因果呢？回答是：人情粗淺，妙理難以理解。國王雖然情意粗淺，只請求一種，而佛陀粗妙都施予。又如果只為他們說守護國土，國土安樂會增長他們的驕慢。現在佛陀說出世間的因果，讓他們厭離世俗，喜歡進入真理。而且索取少是弟子的禮節，賜予多是為師的方法。而且索取少表示不貪婪，施予多表示不慳吝。而且索取少施予多，表示慈悲引導的志向，等等。『諦聽諦聽下』，三是勸發三種智慧。仔細聽令生起聞慧，好好思念它令生起思慧，如法修行令生起修慧，等等。『時波斯匿王下』，四是歡喜供養。國王說『善』，是信順的言辭。『大事因緣為茲出世』，顯示令眾生開示悟入佛的知見。《法華經》以佛的知見為大事，《涅槃經》以佛性為大事，《維摩詰所說經》、《思益梵天所問經》以不可思議為大事，《華嚴經》以法界為大事，現在這部《般若經》以成佛的因果為大事。名字雖然不同，但意義是一樣的。所以《智度論》說，佛說般若，無數的眾生應當延續佛種，這就是大事。又《大品般若經》說，須菩提（Subhuti）

【English Translation】 English version: Cloud: Merely seeing realms and wisdom is not the view of a sage. The following six chapters are called 'Correct Exposition'. Broadly, they are divided into four parts. The first three chapters explain 'inner protection', the 'Protecting the Nation' chapter explains 'outer protection'. The 'Scattering Flowers' chapter explains repaying kindness and making offerings. The 'Upholding' chapter explains the appearance of propagating the sutra. The initial text is further divided into two parts. First, it briefly introduces the two protections, and then it extensively explains them through questions and answers. The initial part has four aspects: first, understanding the intention of the request; second, briefly and formally introducing the protections; third, encouraging the three wisdoms; and fourth, joyful offerings. Now, the first aspect, 'At that time, the Buddha told the assembly', refers to the capacity of those who are taught. 'The sixteen great kings intended to ask about the causes and conditions for protecting the country', which gives rise to the following text on outer protection, with the 'Protecting the Nation' chapter as its basis. 'Now, I will first...' Second, formally and briefly introducing the two protections, referring to cause and effect. The causes and conditions for protecting the fruit of Buddhahood give rise to this chapter. The causes and conditions for protecting the practices of the ten grounds give rise to the 'Scattering Flowers' chapter. The practitioners of the ten grounds refer to protecting the cause. Someone asks: The king only requested the causes and conditions for protecting the country, why did the Buddha first speak about the causes and effects of protecting the fruit of Buddhahood? The answer is: Human sentiments are shallow, and profound principles are difficult to understand. Although the king's intention was shallow, requesting only one thing, the Buddha bestows both the coarse and the subtle. Moreover, if only protecting the country were discussed, the peace and prosperity of the country would increase their arrogance. Now, the Buddha speaks of the causes and effects of transcending the world, causing them to厭離(yearn to leave) the mundane and delight in entering the truth. Furthermore, asking for little is the etiquette of a disciple, and giving much is the method of a teacher. Moreover, asking for little shows non-greed, and giving much shows non-stinginess. Moreover, asking for little and giving much shows the aspiration of compassionate guidance, and so on. 'Listen attentively, listen attentively...' Third, encouraging the three wisdoms. Listening attentively gives rise to the wisdom of hearing, contemplating it well gives rise to the wisdom of thinking, practicing according to the Dharma gives rise to the wisdom of cultivation, and so on. 'At that time, King Prasenajit...' Fourth, joyful offerings. The king saying 'Good' is a term of faithful obedience. 'The great cause and condition for which [the Buddha] appeared in the world' reveals that sentient beings may awaken to and enter the knowledge and vision of the Buddha. The Lotus Sutra considers the knowledge and vision of the Buddha as a great matter, the Nirvana Sutra considers Buddha-nature as a great matter, the Vimalakirti Sutra and the Viseṣacintāmaṇi-paripṛcchā Sutra consider the inconceivable as a great matter, the Avatamsaka Sutra considers the Dharmadhatu as a great matter, and this Prajna Sutra considers the cause and effect of attaining Buddhahood as a great matter. Although the names are different, their meanings are the same. Therefore, the Mahaprajnaparamita Sastra says that when the Buddha speaks of Prajna, countless sentient beings should continue the lineage of the Buddha, and this is a great matter. Also, the Large Perfection of Wisdom Sutra says, Subhuti

白佛言。世尊。般若為大事故起。龍樹釋云。能破眾生諸大煩惱。能與諸佛無上大法。名為大事。散華表行因。成帳表得果。蓋眾表慈悲。度物蔭育群生云云。爾時大王復起作禮下。第二問答廣釋。文二。先問次答。初文二。先明脩敬。白佛言下二正發問。問中有二。一問護果。二問護因。佛言菩薩化四生下。二佛答。文大為三。初此品明自利行答前問。次教化品明利他行答第二問。后二諦品明二護所依。就答初問文二。初正釋觀空。后佛說法時下。時眾得益。初文二。先正釋。后總結。釋中二。初標宗正釋。后問答重釋。初文二。一正釋。二結行。初又二。一所化境。二能化智。初言四生者。所化境也。天及地獄是化生。鬼有胎化二生。畜生則鳥及龍是四生。人中亦四。爾時人胎生。毗舍佉子從三十二卵生。大山小山比丘從鶴卵生。庵羅波離淫女從濕生。劫初人皆化生也云云。不觀色如下。二明能化之智。文三。初約法。二解釋。三結成。初約五法。一五陰。二眾生。三佛果。四菩薩。五真妄。五陰是所依。眾生是能依。佛是果。菩薩是因。五陰眾生是妄。佛菩薩是真也。今初五陰是有。如是空。若見色見如不免斷常。如則是斷。色則是常。若觀色滅方如。此三藏見。若體色即如此通見。若如即色此別見。若知一切

【現代漢語翻譯】現代漢語譯本佛陀稟告說：『世尊，般若（prajna，智慧）是爲了大事因緣而生起的。』龍樹（Nagarjuna）解釋說：『能夠破除眾生各種巨大的煩惱，能夠給予諸佛無上的大法，就叫做大事。』散花表示修行的因，結成傘蓋表示證得的果。傘蓋表示慈悲，度化眾生，廕庇養育一切眾生等等。當時大王再次起身頂禮等等，這是第二次問答，廣泛地解釋。分為兩部分，先是提問，然後是回答。提問部分又分為兩部分，先是說明恭敬，『佛陀稟告說』等等，然後是正式發問。問題中有兩個，一是問如何守護果，二是問如何守護因。佛陀說：『菩薩化度四生』等等，這是佛陀的回答。分為三大段。第一段，此品說明自利之行，回答前面的問題。第二段，教化品說明利他之行，回答第二個問題。第三段，二諦品說明兩種守護所依。就回答第一個問題來說，分為兩部分，先是正式解釋觀空，然後是『佛陀說法時』等等，說明當時聽眾得到的利益。正式解釋又分為兩部分，先是標明宗旨正式解釋，然後是問答再次解釋。正式解釋又分為兩部分，一是所化之境，二是能化之智。首先，『所言四生』，就是所化之境。天道和地獄道是化生。鬼道有胎生和化生兩種。畜生道中，鳥類和龍是四生。人道中也有四種。當時的人是胎生。毗舍佉（Visakha）的兒子是從三十二個卵中化生。大山小山比丘是從鶴卵中化生。庵羅波離（Amrapali）**是從濕生。劫初的人都是化生等等。『不觀色如』等等，這是說明能化之智。分為三部分，一是約法，二是解釋，三是總結。首先是約五法，一是五陰（skandha，構成個體的五種要素），二是眾生（sattva，有情），三是佛果（Buddha-phala，成佛的果位），四是菩薩（Bodhisattva，立志成佛的修行者），五是真妄（satya-mithya，真實與虛妄）。五陰是所依，眾生是能依，佛是果，菩薩是因。五陰眾生是虛妄，佛菩薩是真實。現在先說五陰是有，如是空。如果見色見如，就不能免於斷常二見。如則是斷見，色則是常見。如果觀察色滅才是如，這是三藏（Tripitaka，佛教經典）的見解。如果體色即是如，這是通達的見解。如果如即是色，這是分別的見解。如果知道一切

【English Translation】 English version The Buddha said, 'World Honored One, prajna (wisdom) arises for a great cause.' Nagarjuna (Dragon Tree) explained, 'It can destroy all the great afflictions of sentient beings and give all Buddhas the supreme Dharma, which is called a great cause.' Scattering flowers represents the cause of practice, and forming a canopy represents the attainment of the fruit. The canopy represents compassion, delivering beings, sheltering and nurturing all living beings, and so on. At that time, the Great King rose again, prostrated, and so on. This is the second question and answer, with extensive explanations. It is divided into two parts: first the question, then the answer. The question part is divided into two parts: first, clarifying reverence, 'The Buddha said,' and so on; then, formally asking the question. There are two questions: one asks how to protect the fruit, and the other asks how to protect the cause. The Buddha said, 'Bodhisattvas transform the four kinds of births,' and so on. This is the Buddha's answer. It is divided into three major sections. The first section, this chapter explains the practice of self-benefit, answering the previous question. The second section, the 'Teaching and Transformation' chapter explains the practice of benefiting others, answering the second question. The third section, the 'Two Truths' chapter explains the two kinds of protection that are relied upon. Regarding the answer to the first question, it is divided into two parts: first, formally explaining the contemplation of emptiness; then, 'When the Buddha preached the Dharma,' and so on, explaining the benefits received by the audience at that time. The formal explanation is divided into two parts: first, stating the purpose and formally explaining; then, questioning and answering to explain again. The formal explanation is divided into two parts: one is the realm to be transformed, and the other is the wisdom to transform. First, 'The so-called four births' are the realm to be transformed. The realms of gods and hells are born by transformation. Ghosts have two kinds of births: womb-born and transformation-born. Among animals, birds and dragons are the four births. There are also four kinds of births among humans. At that time, humans were womb-born. Visakha's son was born from thirty-two eggs. The Great Mountain and Small Mountain Bhikshus were born from crane eggs. Amrapali** was born from moisture. People at the beginning of the kalpa were all born by transformation, and so on. 'Not contemplating form as such,' and so on, this explains the wisdom to transform. It is divided into three parts: first, according to the Dharma; second, explanation; and third, conclusion. First, according to the five dharmas: one is the five skandhas (aggregates constituting an individual), two is sentient beings (sattva), three is the fruit of Buddhahood (Buddha-phala), four is the Bodhisattva (a practitioner who aspires to Buddhahood), and five is truth and falsehood (satya-mithya). The five skandhas are what is relied upon, sentient beings are the one who relies, the Buddha is the fruit, and the Bodhisattva is the cause. The five skandhas and sentient beings are false, and the Buddha and Bodhisattva are true. Now, first say that the five skandhas exist, and as such are empty. If one sees form and sees suchness, one cannot avoid the two views of annihilation and permanence. Suchness is the view of annihilation, and form is the view of permanence. If one observes that the cessation of form is suchness, this is the view of the Tripitaka (Buddhist scriptures). If one embodies that form is suchness, this is a thorough view. If suchness is form, this is a separate view. If one knows everything

法性真實空。無生滅同真際。等法性無二無別。此圓見。今言不觀色如等。是圓見也。眾生我人如者。五陰眾共生名眾生。我者計內五陰為假名人也。常樂我凈如者。前五陰眾生是顛倒法。非常樂我凈。今佛果得非顛倒法。是常樂我凈。隨盡煩惱有殊。而性常無異。其猶冰水故云如也。知見壽者下。明菩薩有三。一位二人三行。位者十信名知。十解十行名見。向至地名壽者。雖有三別而一如也。菩薩如者。二明人如。六度下。三明行如。問凈名云。一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也。與今何異。答彼是真空。此是妙有。問真空妙有云何。答動即寂真空也。寂即動妙有也。真空故非常。妙有故非斷。真空不住生死。妙有不住涅槃。妙有故能起大悲。真空故能生大慈。問凈名云。一切皆如。此云不觀色如何耶。答若偏觀一切皆如還是斷。若不觀如還是常。凈名云。如令離常見。此云不觀令離斷見。二見既離中道自明矣云云。二諦如者明真妄也。世諦是妄。出世是真也。是故一切法性下。二解釋。文三。一釋。二會通。三舉況。今初。一切法性是真有。真實空是真空。真空故不來。真有故不去。不去則無滅。不來則無生。無滅無生。孰凡孰聖。既無聖凡。誰論觀與不觀也。同真際下。二會通。

【現代漢語翻譯】現代漢語譯本法性真實空（Dharmatā satya śūnyatā）：法的自性是真實而空性的。無生滅同真際（anutpāda anirodha sama-tathātā）：沒有生起和滅亡，與真如實際相同。等法性無二無別（sama-dharmatā advaya-aviśeṣa）：與法的自性平等，沒有二元和差別。此圓見（idam paripuṇṇa-darśana）：這是圓滿的見地。今言不觀色如等（idānīm ucyate na rūpaṃ paśyati tathā）：現在說不觀察色等，是圓見。眾生我人如者（sattvātmamanujāḥ tathā）：眾生、我、人，如的意思是，五陰（pañca-skandha）眾共生名為眾生。我者計內五陰為假名人也（ātmā antar pañca-skandha mithyā-nāma）：我，是執著內在的五陰為虛假的人名。常樂我凈如者（nitya-sukha-ātmā-śubhāḥ tathā）：常、樂、我、凈，如的意思是，前五陰眾生是顛倒法（viparyāsa-dharma），非常樂我凈。今佛果得非顛倒法（idānīm buddha-phala aprativiparyāsa-dharma）：現在佛果得到的不是顛倒法，是常樂我凈。隨盡煩惱有殊（yathā klesa-kṣaya viśeṣa）：隨著煩惱斷盡的程度不同而有差別，而性常無異（svabhāva nitya-abhinna）：但自性常常沒有差異，其猶冰水故云如也（tat yathā hima-udaka tathā ucyate tathā）：這就像冰和水一樣，所以說如。知見壽者下（jñāna-darśana-āyuṣmanta adhaḥ）：下面說明菩薩有三，一位二人三行（sthāna-dvau-jana-trīṇi-caryā）：一位是十信（daśa-śraddhā）名為知，十解十行（daśa-mokṣa-daśa-caryā）名為見，向至地（bhūmi-mukha）名為壽者。雖有三別而一如也（api trīṇi-bheda eka-tathā）：雖然有三種差別，但都是一如的。菩薩如者（bodhisattva tathā）：菩薩如，二明人如（dvau-jana tathā）：說明人的如。六度下（ṣaṭ-pāramitā adhaḥ）：六度，三明行如（trīṇi-caryā tathā）：說明行的如。問凈名云（praśna vimalakīrti ucyate）：《維摩詰經》說，一切眾生皆如也（sarva-sattva tathā）：一切眾生都是如，一切法亦如也（sarva-dharma api tathā）：一切法也是如，眾聖賢亦如也（sarva-ārya api tathā）：一切聖賢也是如，至於彌勒亦如也（yāvat maitreya api tathā）：乃至彌勒菩薩也是如，與今何異（idānīm kim viśeṣa）：與現在所說的有什麼不同？答彼是真空（uttara te śūnyatā）：回答說，彼是真空，此是妙有（idam adbhuta-bhava）：此是妙有。問真空妙有云何（praśna śūnyatā adbhuta-bhava katham）：問，真空妙有是什麼？答動即寂真空也（uttara calana eva śānta śūnyatā）：回答說，動就是寂，是真空，寂即動妙有也（śānta eva calana adbhuta-bhava）：寂就是動，是妙有。真空故非常（śūnyatā anitya）：因為真空所以不是常，妙有故非斷（adbhuta-bhava asatsu）：因為妙有所以不是斷。真空不住生死（śūnyatā na sthita saṃsāra）：真空不住于生死，妙有不住涅槃（adbhuta-bhava na sthita nirvāṇa）：妙有不住于涅槃。妙有故能起大悲（adbhuta-bhava utpāda mahā-karuṇā）：因為妙有所以能生起大悲，真空故能生大慈（śūnyatā utpāda mahā-maitrī）：因為真空所以能生起大慈。問凈名云（praśna vimalakīrti ucyate）：《維摩詰經》說，一切皆如（sarva tathā）：一切都是如，此云不觀色如何耶（idam ucyate na rūpaṃ paśyati katham）：這裡說不觀察色如何呢？答若偏觀一切皆如還是斷（uttara yadi ekaṃ paśyati sarva tathā asti uccheda）：回答說，如果偏執地認為一切都是如，還是斷見，若不觀如還是常（yadi na paśyati tathā asti nitya）：如果不觀察如，還是常見。《凈名》云（vimalakīrti ucyate）：《維摩詰經》說，如令離常見（tathā vimukti nitya-darśana）：如是爲了使人離開常見，此云不觀令離斷見（idam ucyate na paśyati vimukti uccheda-darśana）：這裡說不觀察是爲了使人離開斷見，二見既離中道自明矣云云（dvau-darśana vimukti madhyama-mārga svayam prasiddha）：兩種見解都離開了，中道自然就明白了。二諦如者明真妄也（dvau-satya tathā prasiddha satya-mṛṣā）：二諦如，說明真和妄。世諦是妄（loka-satya mṛṣā）：世俗諦是虛妄的，出世諦是真也（lokottara-satya satya）：出世俗諦是真實的。是故一切法性下（tasmāt sarva-dharma-svabhāva adhaḥ）：所以一切法性下面，二解釋（dvau-vyākhyā）：二解釋。文三（vākyam trīṇi）：文有三部分，一釋（eka-vyākhyā）：一解釋，二會通（dvau-samuccaya）：二會通，三舉況（trīṇi-udāharaṇa）：三舉例。今初（idānīm prathama）：現在開始，一切法性是真有（sarva-dharma-svabhāva satya-bhava）：一切法性是真有，真實空是真空（satya-śūnyatā śūnyatā）：真實空是真空。真空故不來（śūnyatā anāgata）：因為真空所以不來，真有故不去（satya-bhava anirgata）：因為真有所以不去。不去則無滅（anirgata nirodha）：不去就沒有滅，不來則無生（anāgata utpāda）：不來就沒有生。無滅無生（anirodha anutpāda）：沒有滅沒有生，孰凡孰聖（kaḥ pṛthagjana kaḥ ārya）：誰是凡夫誰是聖人？既無聖凡（yasmāt na ārya pṛthagjana）：既然沒有聖人和凡夫，誰論觀與不觀也（kaḥ vicāra paśyati na paśyati）：誰還討論觀察與不觀察呢？同真際下（sama-tathātā adhaḥ）：與真際相同下面，二會通（dvau-samuccaya）：二會通。

【English Translation】 English version Dharmatā satya śūnyatā (法性真實空): The nature of phenomena is truly empty. Anutpāda anirodha sama-tathātā (無生滅同真際): There is no arising and no ceasing, being the same as true reality. Sama-dharmatā advaya-aviśeṣa (等法性無二無別): Being equal to the nature of phenomena, there is no duality and no distinction. Idam paripuṇṇa-darśana (此圓見): This is the complete view. Idānīm ucyate na rūpaṃ paśyati tathā (今言不觀色如等): Now it is said that not observing form, etc., is the complete view. Sattvātmamanujāḥ tathā (眾生我人如者): Sentient beings, self, and humans, 'tathā' means that the five skandhas (pañca-skandha) together are called sentient beings. Ātmā antar pañca-skandha mithyā-nāma (我者計內五陰為假名人也): 'Self' refers to clinging to the internal five skandhas as a false name. Nitya-sukha-ātmā-śubhāḥ tathā (常樂我凈如者): Permanent, happiness, self, and purity, 'tathā' means that the previous five skandhas of sentient beings are inverted dharmas (viparyāsa-dharma), not permanent, happiness, self, and purity. Idānīm buddha-phala aprativiparyāsa-dharma (今佛果得非顛倒法): Now, the Buddha fruit obtained is not an inverted dharma, but permanent, happiness, self, and purity. Yathā klesa-kṣaya viśeṣa (隨盡煩惱有殊): Depending on the degree of exhaustion of afflictions, there are differences, but the nature is always without difference (svabhāva nitya-abhinna). Tat yathā hima-udaka tathā ucyate tathā (其猶冰水故云如也): It is like ice and water, therefore it is said 'tathā'. Jñāna-darśana-āyuṣmanta adhaḥ (知見壽者下): Below explains that Bodhisattvas have three aspects: position, two persons, and three practices. Sthāna-dvau-jana-trīṇi-caryā (一位二人三行): Position refers to the ten faiths (daśa-śraddhā) called 'knowledge', the ten understandings and ten practices (daśa-mokṣa-daśa-caryā) are called 'vision', and heading towards the ground (bhūmi-mukha) is called 'long-lived'. Api trīṇi-bheda eka-tathā (雖有三別而一如也): Although there are three differences, they are all one 'tathā'. Bodhisattva tathā (菩薩如者): Bodhisattva 'tathā', two explain the 'tathā' of people (dvau-jana tathā). Ṣaṭ-pāramitā adhaḥ (六度下): Six perfections, three explain the 'tathā' of practices (trīṇi-caryā tathā). Praśna vimalakīrti ucyate (問凈名云): The Vimalakīrti Sutra says that all sentient beings are 'tathā' (sarva-sattva tathā), all dharmas are also 'tathā' (sarva-dharma api tathā), all noble ones are also 'tathā' (sarva-ārya api tathā), even Maitreya Bodhisattva is also 'tathā' (yāvat maitreya api tathā). Idānīm kim viśeṣa (與今何異): What is the difference from what is being said now? Uttara te śūnyatā (答彼是真空): The answer is that it is emptiness, this is wondrous existence (idam adbhuta-bhava). Praśna śūnyatā adbhuta-bhava katham (問真空妙有云何): Question: What is emptiness and wondrous existence? Uttara calana eva śānta śūnyatā (答動即寂真空也): Answer: Movement is stillness, which is emptiness, stillness is movement, which is wondrous existence (śānta eva calana adbhuta-bhava). Śūnyatā anitya (真空故非常): Because of emptiness, it is not permanent, because of wondrous existence, it is not annihilation (adbhuta-bhava asatsu). Śūnyatā na sthita saṃsāra (真空不住生死): Emptiness does not abide in samsara, wondrous existence does not abide in nirvana (adbhuta-bhava na sthita nirvāṇa). Adbhuta-bhava utpāda mahā-karuṇā (妙有故能起大悲): Because of wondrous existence, it can give rise to great compassion, because of emptiness, it can give rise to great loving-kindness (śūnyatā utpāda mahā-maitrī). Praśna vimalakīrti ucyate (問凈名云): The Vimalakīrti Sutra says that everything is 'tathā' (sarva tathā), here it is said how not observing form is 'tathā' (idam ucyate na rūpaṃ paśyati katham)? Uttara yadi ekaṃ paśyati sarva tathā asti uccheda (答若偏觀一切皆如還是斷): Answer: If one clings to the view that everything is 'tathā', it is still annihilationism, if one does not observe 'tathā', it is still eternalism (yadi na paśyati tathā asti nitya). Vimalakīrti ucyate (《凈名》云): The Vimalakīrti Sutra says that 'tathā' is to liberate from the view of eternalism (tathā vimukti nitya-darśana), here it is said that not observing is to liberate from the view of annihilationism (idam ucyate na paśyati vimukti uccheda-darśana). Dvau-darśana vimukti madhyama-mārga svayam prasiddha (二見既離中道自明矣云云): When both views are abandoned, the Middle Way is naturally clear. Dvau-satya tathā prasiddha satya-mṛṣā (二諦如者明真妄也): The two truths 'tathā' explain the true and the false. Worldly truth is false (loka-satya mṛṣā), transcendental truth is true (lokottara-satya satya). Tasmāt sarva-dharma-svabhāva adhaḥ (是故一切法性下): Therefore, below everything is the nature of phenomena. Dvau-vyākhyā (二解釋): Two explanations. Vākyam trīṇi (文三): The text has three parts, one explanation (eka-vyākhyā), two assemblies (dvau-samuccaya), and three examples (trīṇi-udāharaṇa). Idānīm prathama (今初): Now beginning, everything is the nature of phenomena is truly existent (sarva-dharma-svabhāva satya-bhava), true emptiness is emptiness (satya-śūnyatā śūnyatā). Śūnyatā anāgata (真空故不來): Because of emptiness, it does not come, because of true existence, it does not go (satya-bhava anirgata). Anirgata nirodha (不去則無滅): If it does not go, there is no cessation, if it does not come, there is no arising (anāgata utpāda). Anirodha anutpāda (無滅無生): There is no cessation and no arising, who is a common person and who is a noble one (kaḥ pṛthagjana kaḥ ārya)? Yasmāt na ārya pṛthagjana (既無聖凡): Since there are no noble ones and common people, who discusses observing and not observing (kaḥ vicāra paśyati na paśyati)? Sama-tathātā adhaḥ (同真際下): The same as true reality below, two assemblies (dvau-samuccaya).

真際還是真空。法性還是妙有。一色一香悉皆如是。故云同等也。如虛空者。三舉況。空中豈有五陰眾生菩薩諸佛。世諦真諦生滅去。來者乎。恐昧者不解故舉斯況云云。是故陰入界下。三結成。無我是結陰入界眾生等如。無所有相是結佛菩薩及知見壽者等如也。是為菩薩下。第二結行。金剛云。一切賢聖皆以無為法而有差別。即同此文也云云。白佛言下。第二問答重釋。文二。初明三般若教。二明依教發觀。今初。三般若即為三別。初中明實相般若。先問后答。上云不觀色如。今問意者。若云是為菩薩行化十地令諸法皆空者。菩薩為化何等眾生耶。大王法性色下。二答。文二。一明真則無化。二明俗則有化。初文四。一境二觀三徴四釋。今初。五陰是地前菩薩境。常樂我凈是地上菩薩境云云。不住色下。二明觀。有人言。不住色者遮住色。不住非色遮住空。不住非非色雙遮住空住有。又不住色遮住色陰。不住非色遮住四陰。不住非非色雙遮住五陰。又不住色遮住色法。不住非色遮住心法。不住非非色遮住非色非心法。又不住色不住有。不住非色不住空。不住非非色不住空空。故凈名云。空病亦空。今解者。具足應云不住色。不住非色。不住亦色亦非色。不住非色非非色。此中略第三句及四句非色兩字也。以色即空故

【現代漢語翻譯】現代漢語譯本真際（真實的邊際）還是真空（沒有任何實體存在）。法性（諸法的本性）還是妙有（不可思議的存在）。一切色和香都如此。所以說是同等的。如同虛空一樣。這是三重比喻。虛空中哪裡會有五陰（色、受、想、行、識）眾生、菩薩、諸佛呢？哪裡會有世諦（世俗諦）、真諦（勝義諦），生滅、去來呢？恐怕愚昧的人不理解，所以用這個比喻來說明。因此，陰、入、界下，這是三重總結。無我是總結陰、入、界、眾生等如同無所有相。是總結佛、菩薩以及知見壽者等如同無所有相。這就是『是為菩薩』下，第二重總結修行。《金剛經》說：『一切賢聖皆以無為法而有差別』，和這段經文的意思相同。『白佛言』下，第二重問答重釋。分為兩部分。首先闡明三般若（三種智慧）的教義，其次闡明依據教義而生髮的觀行。現在先說第一部分。三般若即為三種區別。第一部分闡明實相般若（證悟實相的智慧）。先提問后回答。上面說『不觀色如』，現在提問的意思是：如果說是菩薩爲了教化十地（菩薩修行的十個階段）而使諸法皆空，那麼菩薩要教化什麼樣的眾生呢？『大王法性色下』，第二重回答。分為兩部分。第一部分闡明從真諦（勝義諦）的角度來說沒有教化，第二部分闡明從俗諦（世俗諦）的角度來說有教化。第一部分分為四個方面：一、境，二、觀，三、徴（提問），四、釋（解釋）。現在先說第一方面。五陰是地前菩薩的境界，常樂我凈是地上菩薩的境界。『不住色下』，第二方面闡明觀行。有人說：『不住色』是遮止執著於色，『不住非色』是遮止執著于空，『不住非非色』是雙重遮止執著于空和執著于有。又，『不住色』是遮止執著於色陰，『不住非色』是遮止執著于受、想、行、識四陰，『不住非非色』是雙重遮止執著於五陰。又，『不住色』是遮止執著於色法，『不住非色』是遮止執著於心法，『不住非非色』是遮止執著于非色非心法。又，『不住色』是不執著于有，『不住非色』是不執著于空，『不住非非色』是不執著于空空。所以《維摩詰經》說：『空病亦空』。現在解釋為：應該完整地說『不住色，不住非色，不住亦色亦非色，不住非色非非色』。這裡省略了第三句和第四句中的『非色』兩個字。因為色即是空。

【English Translation】 English version Is True Reality (the ultimate boundary) still Emptiness (the absence of any substance)? Is Dharma-nature (the nature of all phenomena) still Wondrous Existence (inconceivable existence)? All forms and scents are like this. Therefore, it is said to be equal. Like empty space. This is a triple analogy. In empty space, where would there be the Five Skandhas (form, feeling, perception, mental formations, consciousness), sentient beings, Bodhisattvas, or Buddhas? Where would there be Conventional Truth (relative truth), Ultimate Truth (absolute truth), arising, ceasing, going, or coming? Fearing that the ignorant would not understand, this analogy is used to explain. Therefore, under Skandhas, Entrances, and Realms, this is a triple conclusion. Non-self is the conclusion that Skandhas, Entrances, Realms, sentient beings, etc., are like the appearance of non-existence. It is the conclusion that Buddhas, Bodhisattvas, and those who cherish views and lifespan are like the appearance of non-existence. This is under 'This is the Bodhisattva,' the second conclusion of practice. The Diamond Sutra says, 'All sages and saints are differentiated by the unconditioned Dharma,' which has the same meaning as this passage. Under 'The Buddha said,' the second question and answer re-explanation. It is divided into two parts. First, it clarifies the teachings of the Three Prajnas (three kinds of wisdom), and second, it clarifies the contemplation that arises based on the teachings. Now, let's talk about the first part. The Three Prajnas are three distinctions. The first part clarifies the Prajna of Real Mark (wisdom of realizing the real mark). First question, then answer. Above it says 'not contemplating form as such,' now the meaning of the question is: If it is said that the Bodhisattva makes all dharmas empty in order to teach and transform the Ten Grounds (ten stages of Bodhisattva practice), then what kind of sentient beings does the Bodhisattva teach and transform? 'Great King, the Dharma-nature of form below,' the second answer. It is divided into two parts. The first part clarifies that from the perspective of Ultimate Truth (absolute truth), there is no teaching and transformation, and the second part clarifies that from the perspective of Conventional Truth (relative truth), there is teaching and transformation. The first part is divided into four aspects: 1. Object, 2. Contemplation, 3. Question, 4. Explanation. Now, let's talk about the first aspect. The Five Skandhas are the realm of Bodhisattvas before the grounds, and permanence, bliss, self, and purity are the realm of Bodhisattvas on the grounds. 'Not dwelling in form below,' the second aspect clarifies contemplation. Some say: 'Not dwelling in form' is to prevent attachment to form, 'Not dwelling in non-form' is to prevent attachment to emptiness, 'Not dwelling in neither form nor non-form' is to doubly prevent attachment to emptiness and attachment to existence. Also, 'Not dwelling in form' is to prevent attachment to the form skandha, 'Not dwelling in non-form' is to prevent attachment to the four skandhas of feeling, perception, mental formations, and consciousness, 'Not dwelling in neither form nor non-form' is to doubly prevent attachment to the five skandhas. Also, 'Not dwelling in form' is to prevent attachment to form dharmas, 'Not dwelling in non-form' is to prevent attachment to mind dharmas, 'Not dwelling in neither form nor non-form' is to prevent attachment to neither form nor mind dharmas. Also, 'Not dwelling in form' is not attaching to existence, 'Not dwelling in non-form' is not attaching to emptiness, 'Not dwelling in neither form nor non-form' is not attaching to emptiness of emptiness. Therefore, the Vimalakirti Sutra says, 'Emptiness sickness is also empty.' Now, the explanation is: It should be said completely, 'Not dwelling in form, not dwelling in non-form, not dwelling in both form and non-form, not dwelling in neither form nor non-form.' Here, the two words 'non-form' in the third and fourth sentences are omitted. Because form is emptiness.

不住色。以空即色故不住非色。以色空無二而二故不住亦色亦非色。以色空二而無二故不住非色非非色。次例四陰。非非住上言不住。今言非不住。只以不住為住。住無所住。金剛亦云。應無所住而生其心也。何以故者。三徴意云。何故言住又言不住也。非色如下。四釋。非色如故不可定言住色。非非色如故不可定言住非色也。世諦故下。二明俗則有化。文四。初明二緣故見有眾生可化。二結成上無眾生義。三明邪正二見俱是見。四結成正見。今初。言世諦者。諦有三種。一色諦。二心諦。三空諦也。三假者。謂法假受假名假也。此中三假。非成實中所明。以無三藏故也。名見眾生者。以世諦及三假故有眾生可化也。一切生性實故者。二結成上真諦無眾生義。一切眾生即涅槃相。不復更滅故云實也。乃至諸佛下。三明邪正二見俱是見。三乘聲聞緣覺菩薩也。七賢謂七方便也。八聖謂四果四向也。六十二見。釋者不同。且依大論。於五陰上皆作四句。於色陰雲過去色神及世間常是事實余妄語。無常等三句亦然。余陰亦如是成二十。現在有邊無邊等。歷五陰上有二十。死後如去不如去等。亦有二十成六十。是神與身一。神與身異。成六十二見云云。大王若以名名見下。四結成正見。若知諸法但有假名。名之為見。非同世人

【現代漢語翻譯】現代漢語譯本不住於色（rupa，色蘊）。因為空（sunyata，空性）即是色，所以不住于非色。因為色與空無二而二，所以不住于亦色亦非色。因為色與空二而無二，所以不住于非色非非色。其次，類推四陰（skandha，蘊）。『非非住』是說不住，現在說『非不住』，只是以不住為住，安住于無所安住。如同《金剛經》所說：『應無所住而生其心』。為什麼呢？三次提問，意思是：為什麼說住又說不住呢？『非色』如下，四種解釋。因為非色如是，所以不可確定地說安住於色。因為非非色如是，所以不可確定地說安住于非色。『世諦』如下，二，說明世俗層面有可教化眾生。文分四部分。首先說明因為二緣（世諦和三假）所以見到有眾生可以教化。其次總結上文沒有眾生的意義。再次說明邪見和正見都是見。最後總結正見。現在說第一部分。說『世諦』，諦有三種：一是色諦，二是心諦，三是空諦。『三假』，是指法假、受假、名假。這裡的三假，不是成實宗所說的，因為沒有三藏的緣故。『名見眾生』，因為世諦和三假，所以有眾生可以教化。『一切生性實故』，二，總結上文真諦沒有眾生的意義。一切眾生即是涅槃（nirvana，寂滅）之相，不再有滅亡，所以說是『實』。『乃至諸佛』下，三，說明邪見和正見都是見。三乘（yana，乘）指聲聞（sravaka，聞法覺悟者）、緣覺（pratyekabuddha，因緣覺悟者）、菩薩（bodhisattva，追求覺悟的眾生）。七賢指七方便。八聖指四果（srota-apanna，預流果等）四向。六十二見，解釋各不相同。暫且依照《大智度論》，在五陰上都作四句。在色陰上說過去色是神和世間常是事實，其餘是妄語。無常等三句也是這樣。其餘的陰也是這樣，成為二十。現在有邊無邊等，歷經五陰上有二十。死後如去不如去等，也有二十，成為六十。是神與身一，神與身異，成為六十二見等等。『大王若以名名見』下，四，總結正見。如果知道諸法只是假名，就叫做見，不同於世人。

【English Translation】 English version Not dwelling in rupa (form). Because emptiness (sunyata) is form, therefore not dwelling in non-form. Because form and emptiness are non-dual yet dual, therefore not dwelling in both form and non-form. Because form and emptiness are dual yet non-dual, therefore not dwelling in neither form nor non-non-form. Next, by analogy, the four skandhas (aggregates). 'Not non-dwelling' means not dwelling; now saying 'not not-dwelling' simply takes not-dwelling as dwelling, abiding in that which has no abiding place. As the Diamond Sutra says: 'One should produce the mind that dwells nowhere.' Why is this? Three times questioning, meaning: Why speak of dwelling and also of not-dwelling? 'Non-form' below, four explanations. Because non-form is such, it cannot be definitively said to dwell in form. Because non-non-form is such, it cannot be definitively said to dwell in non-form. 'Conventional truth' below, two, explaining that in the mundane realm there are sentient beings to be taught. The text is divided into four parts. First, explaining that because of two conditions (conventional truth and the three provisionalities) it is seen that there are sentient beings who can be taught. Second, summarizing the meaning of no sentient beings in the above. Third, explaining that both wrong views and right views are views. Finally, summarizing right view. Now, speaking of the first part. Saying 'conventional truth,' there are three kinds of truth: first is the truth of form, second is the truth of mind, and third is the truth of emptiness. 'Three provisionalities' refers to provisionality of dharma, provisionality of reception, and provisionality of name. These three provisionalities are not those explained in the Satyasiddhi School, because there is no Tripitaka (three collections of scriptures). 'Nominally seeing sentient beings,' because of conventional truth and the three provisionalities, there are sentient beings who can be taught. 'Because all beings' nature is real,' two, summarizing the meaning of no sentient beings in the ultimate truth. All sentient beings are the aspect of nirvana, no longer having extinction, therefore it is said to be 'real.' 'Even the Buddhas' below, three, explaining that both wrong views and right views are views. The three yanas (vehicles) refer to sravakas (hearers), pratyekabuddhas (solitary realizers), and bodhisattvas (enlightenment beings). The seven sages refer to the seven expedients. The eight saints refer to the four fruits (srota-apanna etc.) and four paths. The sixty-two views, the explanations differ. For now, according to the Mahaprajnaparamita Sastra, four statements are made on each of the five skandhas. On the rupa skandha, it is said that past rupa is the self and the world is constant and factual, the rest is false speech. The three statements of impermanence etc. are also like this. The remaining skandhas are also like this, becoming twenty. The present has boundaries, no boundaries, etc., going through the five skandhas there are twenty. After death, going or not going, etc., there are also twenty, becoming sixty. Is the self one with the body, is the self different from the body, becoming the sixty-two views, etc. 'Great King, if you name seeing with a name' below, four, summarizing right view. If one knows that all dharmas are merely provisional names, this is called seeing, different from worldly people.

見一切法也云云。白佛言下。第二明觀照般若。文二。先問后答。問意云。有法既非是大乘。云何照此從上非非見一切法文。而生此難也。大王摩訶衍下。二答。文二。先略后廣。初答意云。大乘見者見法非法。以色等法空故也。法若非非法下。二廣答釋。文二。初正廣釋。二明能觀之智雙照空有。初文二。先明法空性空。次曆法明空。今初。云法若非非法。是名法空也。法性空者。性本若不空。不可令其得空。以性本自空故。諸法皆空也。色受想行下。二曆法明空。文二。先正明。后釋成空義。今初。約六門明空。大論云。五陰空是果報空。十二入空是受用空。十八界空是性別空。以所病不同說斯三種。為疑心數者說於五陰。為疑色者說十二入。為疑色心等者說十八界。六大名遍到空。阿含云。六王諍大。地云我能載。水云能漂潤。火雲能燒照。風雲能生動。空云能容受。識云若無我者色則敗壞。五雖大而識為主。故云四大圍空識居其中也。四諦是境空。因緣是義空云云。是法下二釋成空義。文二。初就識陰。次例四蘊及諸法。初文四。一標宗。二類釋。三徴詰。四釋通。今初。以色法中有五義故空。即生即住即滅者。諸小乘師或云。生前住次滅后。或云。生住同時。皆不免難。何者。若云生前住次滅后。則生時無

【現代漢語翻譯】見一切法也云云。白佛言下。第二明觀照般若。文二。先問后答。問意云。有法既非是大乘，云何照此從上非非見一切法文。而生此難也。大王摩訶衍（Mahayana，大乘）下。二答。文二。先略后廣。初答意云。大乘見者見法非法。以色等法空故也。法若非非法下。二廣答釋。文二。初正廣釋。二明能觀之智雙照空有。初文二。先明法空性空。次曆法明空。今初。云法若非非法。是名法空也。法性空者，性本若不空，不可令其得空。以性本自空故，諸法皆空也。色受想行下。二曆法明空。文二。先正明。后釋成空義。今初。約六門明空。大論云。五陰（Skandha，構成個體經驗的五種要素：色、受、想、行、識）空是果報空。十二入（Ayatana，感官與對像相互作用的十二個領域）空是受用空。十八界（Dhatu，構成經驗的十八個要素：六根、六境、六識）空是性別空。以所病不同說斯三種。為疑心數者說於五陰。為疑色者說十二入。為疑色心等者說十八界。六大名遍到空。阿含（Agama，早期佛教經典）云。六王諍大。地云我能載。水云能漂潤。火雲能燒照。風雲能生動。空云能容受。識云若無我者色則敗壞。五雖大而識為主。故云四大圍空識居其中也。四諦（Arya Satya，佛教的四個真理）是境空。因緣（Hetupratyaya，事物產生的條件和關係）是義空云云。是法下二釋成空義。文二。初就識陰。次例四蘊及諸法。初文四。一標宗。二類釋。三徴詰。四釋通。今初。以色法中有五義故空。即生即住即滅者。諸小乘師或云。生前住次滅后。或云。生住同時。皆不免難。何者。若云生前住次滅后。則生時無

【English Translation】『Seeing all dharmas』 and so on. Below, 『Bai Fo Yan』 (Reporting to the Buddha), the second section clarifies the Prajna (wisdom) of contemplation. It consists of two parts: question and answer. The question implies: If a dharma is not Mahayana, how can one illuminate this 『non-non-seeing all dharmas』 statement from above, and thus generate this difficulty? 『Great King, Mahayana』 below. The second part is the answer, consisting of two sections: first a brief answer, then a detailed explanation. The initial answer means: Those who see with Mahayana see both dharma and non-dharma, because forms and other dharmas are empty. 『If dharma is not non-dharma』 below. The second part is a detailed explanation. It consists of two sections: first, a direct and detailed explanation; second, clarifying that the wisdom of contemplation illuminates both emptiness and existence. The first section consists of two parts: first, clarifying the emptiness of dharma and the emptiness of nature; second, illustrating emptiness through various dharmas. Now, the first part states: 『If dharma is not non-dharma, it is called the emptiness of dharma.』 As for the emptiness of dharma-nature, if its nature were not originally empty, it could not be made empty. Because its nature is originally empty, all dharmas are empty. 『Form, sensation, perception, volition』 below. The second part illustrates emptiness through various dharmas. It consists of two sections: first, a direct explanation; second, clarifying the meaning of emptiness. Now, the first part explains emptiness through six aspects. The Great Treatise says: The emptiness of the five Skandhas (aggregates: form, sensation, perception, volition, consciousness) is the emptiness of karmic retribution. The emptiness of the twelve Ayatanas (sense bases: six sense organs and six sense objects) is the emptiness of experience. The emptiness of the eighteen Dhatus (elements: six sense organs, six sense objects, and six consciousnesses) is the emptiness of differentiation. These three are explained differently according to the ailment. For those who doubt mental phenomena, the five Skandhas are explained. For those who doubt form, the twelve Ayatanas are explained. For those who doubt form, mind, and so on, the eighteen Dhatus are explained. The six great elements are universally empty. The Agamas say: The six kings contend for greatness. Earth says, 『I can carry.』 Water says, 『I can moisten.』 Fire says, 『I can burn and illuminate.』 Wind says, 『I can generate movement.』 Space says, 『I can accommodate.』 Consciousness says, 『If there were no self, form would decay.』 Although the five are great, consciousness is the main one. Therefore, it is said that the four great elements surround emptiness, and consciousness resides within it. The Four Noble Truths (Arya Satya) are the emptiness of realm. Conditions (Hetupratyaya) are the emptiness of meaning, and so on. 『This dharma』 below, the second part clarifies the meaning of emptiness. It consists of two sections: first, focusing on the consciousness aggregate; second, using the other four aggregates and all dharmas as examples. The first section consists of four parts: first, stating the principle; second, explaining by category; third, questioning; fourth, explaining to resolve. Now, the first part states that form is empty because it has five meanings: namely, arising, abiding, and ceasing. Some Hinayana (Small Vehicle) teachers say that abiding follows arising, and ceasing follows abiding, but this is unavoidable. Why? If it is said that abiding follows arising, and ceasing follows abiding, then there is no

住。以生前故。若無住者云何有生。以先無住。住於此生。生不得住則無生也。若住前無生則亦無住。以無因故。若生前有住則生住同時。若生滅已方有住者。住非生有。此計異之過也。若生住同時則因果一體生死同相。此計一之失。今云。即生即住即滅者。不同二說。以諸法體念念遷流無有暫止。亦是生時即住時滅時。如疾炎過鋒奔緣經刃不已則來無暫住時。故凈名云。汝今即時亦生亦老亦滅也。即有即空者。色性自空。非色壞故空也。剎那剎那下。二類釋。明唸唸皆空同上五也。剎那者極短時也。何以故者。三徴詰。意云。生滅相違。云何言即生即住即滅等云云。九十剎那下。四釋通。以九十小剎那為一大念。一念中一剎那。復有九百生滅。是故生時即有住滅也。又九十剎那為一念。一念中一剎那。經九百生滅。一念有九十剎那。合有八萬一千生滅。以生滅攝剎那剎那攝一念。如是心法不可得。此明心空。以四大分諸根。諸根不可得。以四微分四大。四大不可得。以粗微分四微。四微不可得。以極微分粗微。粗微不可得。推色至於極微。窮心盡于生滅。色盡心窮豁然無住。無住之住不可名之。強是為空。即護三藏佛果也。若見色色空見心心空。無得無住。此護通佛果也。若見色心二法。而一而異。廣大如法界。究

竟若虛空。涵蓋相稱。此護別佛果也。若見色心二法本來空寂。不動不住不生不滅。此護圓佛果也云云。乃至色下。第二類釋。四陰及諸法。亦即生即滅即有即空也云云。以般若波羅蜜空故下。第二明能觀之智雙照空有。文二。先明觀照。次明得失。初更二。一照空。二照有。初則無相后是有相。無相者非但無所照。亦無能照照無所照也。大品經中名為真實般若。有相則接別凡聖無量教門。大品經中名相似般若也照空文中更為二別。初明照相以般若智中無毫釐實法故。照一切法空。不見緣者。十二因緣空。不見諦者四諦法空。乃至一切法空者。六大法等空也云云。言不見者。觀諸法空故言不見。非謂不照名為不見。故經云。非見及見名一切真實法也云云。內空下二。明空之分齊。分齊有十二種。大論有十八空。論問云。若少則應一空。若多則應無量。何乃十八。龍樹答云。若略則事不周。廣則事繁難悟。如服藥少則病不差。多則更增疾。今說空亦如是。少說則不能破邪見。多說則近滋廣。此經隨時治病不多不少。唯十二也。內空者。謂內六入無神我。外空者。外六塵無我所。內外空者。根塵合觀。無我我所。有為空者。色心和合生陰界入等。皆無所有。無為空者。虛空數滅非數滅空也。無始空者。外道以冥初為始。破

此見故名無始空。性空者。諸法本無。惑者計有。乃至執言如來性等決定是有。為破此見故言性空。故經云。眼空無我無我所。何以故。性自爾故。乃至意亦如是。又華嚴云。觀眼無生無自性。識空寂滅無所有也。第一義空者。本空世諦。世諦不有。此亦是空。般若波羅蜜空者。大經云。大空者是般若空。大論云。十方俱空名大空也。因空者。六度等空。果空者。菩提涅槃空。空空者。大論云。以諸空破內外等法。復以此空破諸空。是名空空。又以空破有。有者云空。若執空為是。須以此空空破也。但法集故有下二明照有。文三。初三假門明有。如上說。因集故有下。二四諦門明有。因集是生死因即集諦。果集是生死果即苦諦。十行即道諦。從十信心乃至十地各有十種行門也。佛果是涅槃即滅諦也。乃至六道一切有者。三約六道二十五有等明有。云云。善男子若有菩薩下。第二明得失。文二。初明邪觀是失也。二明正觀是得也。今初。若菩薩發心行學般若。見有法有眾生我人知見者。世間凡夫無異也。于諸法而不動下。二明正觀。文二。一明行。二明位。今初。言不動者。即色是空非析色也。不到者。大品云。平等之法一切聖人所不能到。須菩提白佛言。乃可余聖不到。佛何故不到。佛言乃至佛亦不到。何以故。佛即

【現代漢語翻譯】現代漢語譯本此種見解因此被稱為『無始空』。所謂『性空』，是指諸法（dharma）的本性原本就是空無的。迷惑的人卻執著于『有』，甚至執著于『如來性』等是真實存在的。爲了破除這種錯誤的見解，所以說『性空』。因此，《經》中說：『眼是空的，沒有我，也沒有我所』。為什麼呢？因為它的本性就是如此。乃至意（manas）也是如此。又，《華嚴經》說：『觀察眼，沒有生，沒有自性，識是空寂滅的，一無所有。』所謂『第一義空』，是指原本就是空的世俗諦（saṃvṛti-satya）。世俗諦並不真實存在，因此它也是空。所謂『般若波羅蜜空』，《大般涅槃經》說：『大空就是般若空』。《大智度論》說：『十方都是空，這叫做大空。』所謂『因空』，是指六度（pāramitā）等是空的。所謂『果空』，是指菩提（bodhi）、涅槃（nirvāṇa）是空的。所謂『空空』，《大智度論》說：『用各種空來破除內外等法，又用這個空來破除各種空，這叫做空空。』又用空來破除有，有的人又執著于空，如果執著空為真實，就需要用這個空空來破除它。『但法集故有』以下，說明照見『有』。分為三個部分。首先，用三假門說明『有』。如上所述，『因集故有』以下，用四諦門說明『有』。因的聚集是生死的因，也就是集諦（samudaya）。果的聚集是生死的果，也就是苦諦（duḥkha）。十行就是道諦（mārga）。從十信心乃至十地，各有十種行門。佛果是涅槃，也就是滅諦（nirodha）。乃至六道一切有，是從六道二十五有等方面說明『有』。『善男子，若有菩薩』以下，第二部分說明得失。分為兩個部分。首先說明邪見是失，其次說明正見是得。現在先說邪見。如果菩薩發心修行般若，卻認為有法、有眾生、有我、有人、有知見，那麼他和世間的凡夫就沒有什麼區別了。『于諸法而不動』以下，第二部分說明正見。分為兩個部分。首先說明行，其次說明位。現在先說行。所謂『不動』，是指色（rūpa）就是空，而不是分析色。所謂『不到』，《大品般若經》說：『平等之法，一切聖人都不能到達。』須菩提（Subhūti）問佛說：『或許其他聖人不能到達，佛為什麼也不能到達呢？』佛說：『乃至佛也不能到達。』為什麼呢？因為佛就是...

【English Translation】 English version This view is therefore called 'beginningless emptiness'. 'Nature emptiness' means that the nature of all dharmas (諸法) is originally empty. Those who are deluded cling to 'existence', even clinging to the 'Tathāgata-nature' (如來性) as truly existing. To break this wrong view, it is said 'nature emptiness'. Therefore, the Sutra says: 'The eye is empty, there is no self, and no belonging to self.' Why? Because its nature is so. Even the mind (manas) is the same. Also, the Avataṃsaka Sūtra (華嚴經) says: 'Observing the eye, there is no birth, no self-nature, consciousness is empty and extinguished, nothing exists.' 'First meaning emptiness' refers to the conventional truth (saṃvṛti-satya 世俗諦) that is originally empty. The conventional truth does not truly exist, so it is also empty. 'Prajñāpāramitā emptiness' means, as the Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'Great emptiness is prajñā emptiness.' The Mahāprajñāpāramitopadeśa (大智度論) says: 'The ten directions are all empty, this is called great emptiness.' 'Cause emptiness' refers to the emptiness of the six perfections (pāramitā 六度), etc. 'Effect emptiness' refers to the emptiness of bodhi (菩提) and nirvāṇa (涅槃). 'Emptiness emptiness' means, as the Mahāprajñāpāramitopadeśa says: 'Use various emptinesses to break internal and external dharmas, and then use this emptiness to break various emptinesses, this is called emptiness emptiness.' Also, use emptiness to break existence, and some people cling to emptiness. If you cling to emptiness as true, you need to use this emptiness emptiness to break it. From 'But dharmas gather, therefore there is' onwards, it explains seeing 'existence'. It is divided into three parts. First, use the three provisional gates to explain 'existence'. As mentioned above, from 'Causes gather, therefore there is' onwards, use the Four Noble Truths to explain 'existence'. The gathering of causes is the cause of birth and death, which is the truth of suffering's origin (samudaya 集諦). The gathering of effects is the effect of birth and death, which is the truth of suffering (duḥkha 苦諦). The ten practices are the truth of the path (mārga 道諦). From the ten faiths to the ten grounds, each has ten kinds of practice gates. The Buddha-fruit is nirvāṇa, which is the truth of cessation (nirodha 滅諦). Even all existence in the six realms is explained from the aspects of the twenty-five existences in the six realms. From 'Good man, if there is a Bodhisattva' onwards, the second part explains gain and loss. It is divided into two parts. First, it explains that wrong views are loss, and secondly, it explains that right views are gain. Now, let's talk about wrong views first. If a Bodhisattva aspires to practice prajñā, but thinks that there are dharmas, there are sentient beings, there is self, there are people, there are knowledge and views, then he is no different from ordinary people in the world. From 'Without moving in all dharmas' onwards, the second part explains right views. It is divided into two parts. First, it explains practice, and secondly, it explains the stage. Now, let's talk about practice first. 'Without moving' means that form (rūpa 色) is emptiness, not analyzing form. 'Without reaching' means, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品般若經) says: 'The dharma of equality cannot be reached by all sages.' Subhūti (須菩提) asked the Buddha: 'Perhaps other sages cannot reach it, why can't the Buddha reach it?' The Buddha said: 'Even the Buddha cannot reach it.' Why? Because the Buddha is...

平等。平等即佛。佛與平等無二故不到也。不滅者。空即是色也。無相者。色空空色皆無相也。無無相者。無相亦無也。下例諸法雲云。是即初地下。二明位。文二。初明正觀。后示說處。初文三。一位二名三用。今初也。言一念者。謂從第十回向。以般若慧一念之中即有初地。是時具足八萬四千度也。依賢劫經。始從光耀度終至分佈舍利度。合有三百五十功德門。一一各修六度。即二千一百。復將二千一百對十法。謂四大六衰。又對十善。一一皆有二千一百。即二萬一千。又將二萬一千對四眾生。多貪多瞋多癡三毒等分。各有二萬一千。合之即有八萬四千也云云。即載名下。二就名明正觀。有本云。即能運名摩訶衍。載運義同也。約體則是般若。約用即是大乘。即滅為金剛下。三約用。能滅煩惱如金剛破物。謂第十地末後一念也。能離散亂故名定。此中一行具無量門也。如光贊下。二示說處也。大王是經下。第三贊文字般若。文五。一明多佛共說。二舉喻。三格量。四舉況。五明信解相。今初也。釋論云。一字曰字。二字曰名。二字不合不得為名。若合說者始得為名。四字等名句。句下所詮名味。于恒河下。二舉喻。百億須彌百億日月鐵圍大海等。是一大千界。如河中沙一沙是一世界。滿中七寶以施眾生。及得四果

【現代漢語翻譯】現代漢語譯本平等。平等即是佛（Buddha）。佛與平等沒有分別，因此無所謂到達與否。『不滅』的意思是，空（Śūnyatā）即是色（Rūpa）。『無相』的意思是，色即是空，空即是色，兩者都沒有固定的相狀。『無無相』的意思是，連『無相』這個概念本身也不存在。下面的例子可以依此類推。這就是初地（Prathama-bhūmi）的內容。下面第二部分說明菩薩的位階，分為兩個小部分：首先闡明正確的觀察方法，然後指出說法之處。首先看第一部分，分為三個小部分：位階、名稱和作用。現在看第一部分。『一念』指的是，從第十回向位（Daśama-pariṇāmanā），以般若智慧在一念之間證得初地。此時，菩薩已經圓滿了八萬四千種度（Dāna）。根據《賢劫經》，從光耀度開始，到分佈舍利度結束，共有三百五十個功德門。每一個功德門都修習六度（六波羅蜜），總共是兩千一百。再將這兩千一百對應於十法，即四大和六衰，以及十善，每一個都有兩千一百，總共是兩萬一千。再將這兩萬一千對應於四種眾生：多貪、多嗔、多癡和三毒等分，每一種各有兩萬一千，加起來就是八萬四千。這些內容都記載在名稱之下。第二部分，根據名稱闡明正確的觀察方法。有的版本說，『能運』指的是摩訶衍（Mahāyāna），『載運』的意思相同。從本體上來說，指的是般若（Prajñā）；從作用上來說，指的是大乘（Mahāyāna）。『即滅為金剛』以下，是第三部分，關於作用。能夠像金剛（Vajra）摧毀物體一樣摧毀煩惱，指的是第十地（Daśama-bhūmi）最後的一念。能夠遠離散亂，因此稱為定（Samādhi）。這其中一行就包含了無量的法門。如《光贊》以下，是第二部分，指出說法之處。『大王，是經』以下，是第三部分，讚歎文字般若（Lipi-prajñā）。分為五個小部分：首先說明多佛共同宣說；然後舉例說明；然後進行比較衡量；然後舉例說明情況；最後說明信解的相狀。現在看第一部分。釋論中說，一個字稱為『字』，兩個字稱為『名』。兩個字不組合就不能成為『名』。如果組合起來說，才能成為『名』。四個字等稱為『句』，句子所詮釋的內容稱為『味』。『于恒河』以下，是第二部分，舉例說明。百億須彌山（Sumeru）、百億日月、鐵圍山（Cakravāla）、大海等，構成一個大千世界。如同恒河中的沙子，一粒沙子就是一個世界，其中充滿七寶用來佈施給眾生，以及證得四果（四沙門果）的聖者。

【English Translation】 English version Equality. Equality is the Buddha (Buddha). The Buddha and equality are not different, so there is no question of reaching or not reaching. 'Non-extinction' means that emptiness (Śūnyatā) is form (Rūpa). 'Without characteristics' means that form is emptiness, and emptiness is form, and neither has a fixed characteristic. 'Without no characteristics' means that even the concept of 'without characteristics' itself does not exist. The following examples can be inferred by analogy. This is the content of the first ground (Prathama-bhūmi). The second part below explains the bodhisattva's stages, divided into two small parts: first, it clarifies the correct method of observation, and then points out the place of preaching. First, look at the first part, divided into three small parts: stage, name, and function. Now look at the first part. 'One thought' refers to, from the tenth dedication (Daśama-pariṇāmanā), with prajna wisdom, one thought to attain the first ground. At this time, the bodhisattva has completed 84,000 degrees (Dāna). According to the 'Bhadrakalpika Sutra', starting from the radiant degree and ending with the distribution of relics degree, there are 350 meritorious gates. Each meritorious gate practices the six perfections (six pāramitās), totaling 2,100. Then, these 2,100 correspond to the ten dharmas, namely the four elements and the six declines, as well as the ten virtues, each with 2,100, totaling 21,000. Then, these 21,000 correspond to the four types of beings: those with much greed, much anger, much delusion, and equal divisions of the three poisons, each with 21,000, adding up to 84,000. These contents are recorded under the name. The second part, according to the name, clarifies the correct method of observation. Some versions say that 'able to transport' refers to Mahāyāna (Mahāyāna), and the meaning of 'carrying' is the same. From the perspective of the essence, it refers to prajna (Prajñā); from the perspective of function, it refers to the Great Vehicle (Mahāyāna). 'That is, extinction is Vajra' below is the third part, about function. Being able to destroy afflictions like a Vajra (Vajra) destroying objects refers to the last thought of the tenth ground (Daśama-bhūmi). Being able to stay away from distractions is therefore called samadhi (Samādhi). This one line contains immeasurable dharma gates. As in the 'Guang Zan' below, is the second part, pointing out the place of preaching. 'Great King, this sutra' below is the third part, praising the written prajna (Lipi-prajñā). It is divided into five small parts: first, it explains that many Buddhas jointly preach; then it gives an example; then it compares and measures; then it gives an example to illustrate the situation; and finally, it explains the appearance of faith and understanding. Now look at the first part. The commentary says that one word is called 'word', and two words are called 'name'. Two words cannot become a 'name' if they are not combined. If they are combined and spoken, they can become a 'name'. Four words, etc., are called 'sentence', and the content explained by the sentence is called 'taste'. 'In the Ganges' below is the second part, giving an example. Hundreds of millions of Mount Sumeru (Sumeru), hundreds of millions of suns and moons, Iron Mountain (Cakravāla), the great sea, etc., constitute a great chiliocosm. Like the sand in the Ganges, one grain of sand is one world, filled with seven treasures to be given to sentient beings, and sages who have attained the four fruits (four śrāmaṇa fruits).

也。此中有財法二施意。但文似隱也云云。不如下。三格量。無漏之心起一念信。勝前二施。何況解一句者。四舉況。信但不謗。解能利他。則信淺解深。此約鈍根生。若如法華云汝舍利弗尚於此經以信得入者。此乃即信是解。約利根說也。句非句下。五明信解相。文三。一明文空。二明文義俱空。三明人法俱空。今初也。句是有。非句是無。非非句是非有非無。非有非前有句。非無非前無句。又句即文字也。非句即文字之性離也。非非句非前文字及性離之見也云云。般若非句句非般若者。二明文義俱空。般若非句是義空。句非般若是文空。以即文非般若即般若非文。離文無般若離般若無文。文中無般若般若中無文。如是互求不可得故即自空也。又文及般若自他共離。求不可得故空也。般若亦非菩薩下。三明人法俱空。文中亦合明人空。但文略故也。自為二別。一約因位辨法空。二約果位辨法空。初文三。今初標也。般若是法。菩薩是人。般若中求菩薩不可得。即是法空。何以故者。二徴也。十地下。三釋。若約通教。即三乘共行十地說始住終。若約別教。即菩薩十地明始住終也。亦非薩婆若下。第二約果辨法空。梵云薩婆若。此翻一切種智。一切種智即佛果也。佛果亦空。故云亦非薩婆若也。摩訶衍是乘。能乘人既

【現代漢語翻譯】也。這裡面有財施和法施兩種含義，但文辭似乎比較隱晦。不如接下來的內容。三、比較衡量。無漏之心生起一念信心，勝過前面的兩種佈施。更何況是理解一句經文的人。四、舉例說明。有信心但不誹謗，理解經文能利益他人，那麼信心就淺顯，理解就深刻。這是針對鈍根的人來說的。如果像《法華經》所說『你舍利弗尚且通過對這部經的信心而得以進入』，這便是信心即是理解，是針對利根的人說的。『句非句』下面。五、闡明信和解的相狀。文分三部分。一、闡明文字是空。二、闡明文字和意義都是空。三、闡明人和法都是空。現在是第一部分。『句』是有，『非句』是無，『非非句』是非有非無。『非有』不是指前面的『有句』，『非無』不是指前面的『無句』。另外，『句』就是文字，『非句』就是文字的本性遠離，『非非句』不是指前面的文字以及對本性遠離的見解等等。《般若非句句非般若》是第二部分，闡明文字和意義都是空。『般若非句』是義空，『句非般若』是文空。因為即文字不是般若，即般若是文字，離開文字就沒有般若，離開般若就沒有文字，文字中沒有般若，般若中沒有文字。這樣互相尋求都不可得，所以就是自空。另外，文字和般若，自身、他身、共同、相離，尋求都不可得，所以是空。《般若亦非菩薩》下面是第三部分，闡明人和法都是空。文字中也應該包含闡明人空，但文字省略了。分為兩個部分。一、從因位的角度辨析法空，二、從果位的角度辨析法空。第一部分有三段。現在是第一段，是總標。般若是法，菩薩是人。在般若中尋求菩薩不可得，這就是法空。『何以故』是第二段，是提問。『十地下』是第三段，是解釋。如果按照通教來說，就是三乘共同修行的十地，從始住到終結。如果按照別教來說，就是菩薩的十地，闡明從始住到終結。『亦非薩婆若』下面是第二部分，從果位的角度辨析法空。梵語『薩婆若』（Sarvajna），這裡翻譯為一切種智，一切種智就是佛果。佛果也是空，所以說『亦非薩婆若』。摩訶衍（Mahayana）是乘，能乘人的既然現代漢語譯本：也。此中有財法二施意。但文似隱也云云。不如下。三格量。無漏之心起一念信。勝前二施。何況解一句者。四舉況。信但不謗。解能利他。則信淺解深。此約鈍根生。若如法華云汝舍利弗尚於此經以信得入者。此乃即信是解。約利根說也。句非句下。五明信解相。文三。一明文空。二明文義俱空。三明人法俱空。今初也。句是有。非句是無。非非句是非有非無。非有非前有句。非無非前無句。又句即文字也。非句即文字之性離也。非非句非前文字及性離之見也云云。般若非句句非般若者。二明文義俱空。般若非句是義空。句非般若是文空。以即文非般若即般若非文。離文無般若離般若無文。文中無般若般若中無文。如是互求不可得故即自空也。又文及般若自他共離。求不可得故空也。般若亦非菩薩下。三明人法俱空。文中亦合明人空。但文略故也。自為二別。一約因位辨法空。二約果位辨法空。初文三。今初標也。般若是法。菩薩是人。般若中求菩薩不可得。即是法空。何以故者。二徴也。十地下。三釋。若約通教。即三乘共行十地說始住終。若約別教。即菩薩十地明始住終也。亦非薩婆若下。第二約果辨法空。梵云薩婆若。此翻一切種智。一切種智即佛果也。佛果亦空。故云亦非薩婆若也。摩訶衍是乘。能乘人既 English version: Also. This contains the meaning of both wealth and Dharma giving, but the text seems obscure. It's better to look at what follows. Three, comparison and measurement. A single thought of faith arising from a mind free of outflows surpasses the previous two kinds of giving. How much more so for someone who understands a single verse. Four, giving an example. Having faith but not slandering, understanding the scriptures can benefit others, then faith is shallow and understanding is deep. This is in reference to those of dull faculties. If, as the Lotus Sutra says, 'You, Shariputra, were able to enter this sutra through faith,' then this is faith being understanding, referring to those of sharp faculties. 'Sentence non-sentence' below. Five, clarifying the characteristics of faith and understanding. The text is in three parts. One, clarifying that words are empty. Two, clarifying that both words and meaning are empty. Three, clarifying that both people and Dharma are empty. Now is the first part. 'Sentence' is existence, 'non-sentence' is non-existence, 'non-non-sentence' is neither existence nor non-existence. 'Non-existence' does not refer to the previous 'sentence of existence,' 'non-non-existence' does not refer to the previous 'sentence of non-existence.' Also, 'sentence' is words, 'non-sentence' is the nature of words being detached, 'non-non-sentence' does not refer to the previous words and the view of being detached from nature, and so on. 'Prajna is not a sentence, a sentence is not Prajna' is the second part, clarifying that both words and meaning are empty. 'Prajna is not a sentence' is the emptiness of meaning, 'a sentence is not Prajna' is the emptiness of words. Because words are not Prajna, Prajna is words, without words there is no Prajna, without Prajna there are no words, in words there is no Prajna, in Prajna there are no words. Seeking each other in this way is unattainable, so it is self-empty. Also, words and Prajna, self, other, together, separate, seeking is unattainable, so it is empty. 'Prajna is also not a Bodhisattva' below is the third part, clarifying that both people and Dharma are empty. The text should also include clarifying the emptiness of people, but the text is abbreviated. Divided into two parts. One, analyzing the emptiness of Dharma from the perspective of the causal stage, two, analyzing the emptiness of Dharma from the perspective of the fruition stage. The first part has three sections. Now is the first section, which is a general statement. Prajna is Dharma, Bodhisattva is a person. Seeking a Bodhisattva in Prajna is unattainable, this is the emptiness of Dharma. 'Why is this so' is the second section, which is a question. 'The ten grounds below' is the third section, which is an explanation. If according to the common teaching, it is the ten grounds practiced jointly by the three vehicles, from the initial dwelling to the end. If according to the distinct teaching, it is the ten grounds of the Bodhisattva, clarifying from the initial dwelling to the end. 'Also not Sarvajna' below is the second part, analyzing the emptiness of Dharma from the perspective of the fruition stage. The Sanskrit word 'Sarvajna' (Sarvajna), here translated as all-knowing wisdom, all-knowing wisdom is the fruit of Buddhahood. The fruit of Buddhahood is also empty, so it says 'also not Sarvajna'. Mahayana (Mahayana) is a vehicle, since the person who can ride it

【English Translation】 Also. This contains the meaning of both wealth and Dharma giving, but the text seems obscure. It's better to look at what follows. Three, comparison and measurement. A single thought of faith arising from a mind free of outflows surpasses the previous two kinds of giving. How much more so for someone who understands a single verse. Four, giving an example. Having faith but not slandering, understanding the scriptures can benefit others, then faith is shallow and understanding is deep. This is in reference to those of dull faculties. If, as the Lotus Sutra says, 'You, Shariputra, were able to enter this sutra through faith,' then this is faith being understanding, referring to those of sharp faculties. 'Sentence non-sentence' below. Five, clarifying the characteristics of faith and understanding. The text is in three parts. One, clarifying that words are empty. Two, clarifying that both words and meaning are empty. Three, clarifying that both people and Dharma are empty. Now is the first part. 'Sentence' is existence, 'non-sentence' is non-existence, 'non-non-sentence' is neither existence nor non-existence. 'Non-existence' does not refer to the previous 'sentence of existence,' 'non-non-existence' does not refer to the previous 'sentence of non-existence.' Also, 'sentence' is words, 'non-sentence' is the nature of words being detached, 'non-non-sentence' does not refer to the previous words and the view of being detached from nature, and so on. 'Prajna is not a sentence, a sentence is not Prajna' is the second part, clarifying that both words and meaning are empty. 'Prajna is not a sentence' is the emptiness of meaning, 'a sentence is not Prajna' is the emptiness of words. Because words are not Prajna, Prajna is words, without words there is no Prajna, without Prajna there are no words, in words there is no Prajna, in Prajna there are no words. Seeking each other in this way is unattainable, so it is self-empty. Also, words and Prajna, self, other, together, separate, seeking is unattainable, so it is empty. 'Prajna is also not a Bodhisattva' below is the third part, clarifying that both people and Dharma are empty. The text should also include clarifying the emptiness of people, but the text is abbreviated. Divided into two parts. One, analyzing the emptiness of Dharma from the perspective of the causal stage, two, analyzing the emptiness of Dharma from the perspective of the fruition stage. The first part has three sections. Now is the first section, which is a general statement. Prajna is Dharma, Bodhisattva is a person. Seeking a Bodhisattva in Prajna is unattainable, this is the emptiness of Dharma. 'Why is this so' is the second section, which is a question. 'The ten grounds below' is the third section, which is an explanation. If according to the common teaching, it is the ten grounds practiced jointly by the three vehicles, from the initial dwelling to the end. If according to the distinct teaching, it is the ten grounds of the Bodhisattva, clarifying from the initial dwelling to the end. 'Also not Sarvajna' below is the second part, analyzing the emptiness of Dharma from the perspective of the fruition stage. The Sanskrit word 'Sarvajna' (Sarvajna), here translated as all-knowing wisdom, all-knowing wisdom is the fruit of Buddhahood. The fruit of Buddhahood is also empty, so it says 'also not Sarvajna'. Mahayana (Mahayana) is a vehicle, since the person who can ride it

空。所乘之法亦空也云云。大王若菩薩下。第二依教發觀。文二。初明邪觀。二明正觀。今初。見境者見實相般若也。見智者見觀照般若也。見說見受見文字般若也。如是執見。是凡夫顛倒妄想非聖見也。又見境謂見塵。見智謂見識。見說見受謂見人。妄執宛然非聖見也。見三界下。第二明正觀也。文二。初約染凈因果以明空相。二約無聽說以辨空相。初文二。初明生死空。后辨佛果空。前更二。初正明生死空。后釋空所由。初文二。一明正使空。二明習氣空。初文二。一明分段生死。后明變易生死。初更三。今初。明果空也。三界是器世間。眾生是假名世間。果報是五陰世間。謂三界依正也。六種起下。二明業空。以六識取六塵。起諸煩惱貪著五欲。展轉無量蘊積含藏。名之為藏。無自性故名之為空云云。三界空下。三明煩惱空。三界之本一念癡心。闇於前境名曰無明。有此無明即生三界。無明如地能生萬物故名本也。三地九生下。二明變易生死空。有人言。三地者。一見地。從十回向至三地。二修地。從四地至七地。三究竟地。從八地至十地。此別接通意也。九生滅者。前三地中各有始住終。云九生滅也。又變易生死三界中。各有三種意生身。三界名三地。各有三種意生身生滅。名九生滅也。從初地至五地。名三

【現代漢語翻譯】現代漢語譯本『空。所乘之法亦空也』等等。大王，如果菩薩往下看。（第二部分）依據教義生髮觀想。這一部分分為兩段。首先闡明錯誤的觀想，然後闡明正確的觀想。現在是第一段。『見境者』，是指見到實相般若（Prajna，智慧）的人。『見智者』，是指見到觀照般若（Prajna，智慧）的人。『見說見受』，是指見到文字般若（Prajna，智慧）的人。像這樣執著于所見，是凡夫顛倒的妄想，不是聖人的見解。此外，『見境』是指見到塵境，『見智』是指見到意識，『見說見受』是指見到人。妄加執著，終究不是聖人的見解。『見三界』等等。（第二部分）闡明正確的觀想。這一部分分為兩段。首先，通過染凈的因果來闡明空相；其次，通過無說無聽來辨析空相。第一段又分為兩段。首先闡明生死的空性，然後辨析佛果的空性。前一段又分為兩段。首先正面闡明生死的空性，然後解釋空性產生的原因。第一段又分為兩段。首先闡明分段生死，然後闡明變易生死。第一段又分為三段。現在是第一段。闡明果的空性。三界（Trailokya，欲界、色界、無色界）是器世間，眾生是假名世間，果報是五陰（Skandha，色、受、想、行、識）世間。指的是三界的依報和正報。『六種起』等等。（第二段）闡明業的空性。通過六識（Sadayatana，眼識、耳識、鼻識、舌識、身識、意識）獲取六塵（色、聲、香、味、觸、法），產生各種煩惱，貪著五欲（色、聲、香、味、觸），輾轉無量，蘊積含藏，名為藏。因為沒有自性，所以稱之為空等等。『三界空』等等。（第三段）闡明煩惱的空性。三界的根本是一念癡心，對前面的境界昏暗不明，叫做無明（Avidya，無知）。有了這個無明，就產生三界。無明就像大地，能生長萬物，所以稱為根本。『三地九生』等等。（第二段）闡明變易生死的空性。有人說，『三地』是指：一、見地，從十回向到三地；二、修地，從四地到七地；三、究竟地，從八地到十地。這是別教接通教的說法。『九生滅』是指：前三地中各有始住終，所以說是九生滅。此外，變易生死在三界中，各有三種意生身。三界名為三地，各有三種意生身的生滅，所以說是九生滅。從初地到五地，名為三…

【English Translation】 English version 『Emptiness. The Dharma (law) that is relied upon is also empty,』 and so on. O Great King, if a Bodhisattva looks down. (The second part) Based on the teachings, develop contemplation. This part is divided into two sections. First, clarify the incorrect contemplation, and then clarify the correct contemplation. Now is the first section. 『Seeing the realm』 refers to the person who sees the true nature of Prajna (wisdom). 『Seeing the wisdom』 refers to the person who sees the contemplating Prajna (wisdom). 『Seeing the speaking and seeing the receiving』 refers to the person who sees the literal Prajna (wisdom). Holding onto what is seen in this way is the inverted delusion of ordinary people, not the view of a sage. Furthermore, 『seeing the realm』 refers to seeing the dust realm, 『seeing the wisdom』 refers to seeing consciousness, 『seeing the speaking and seeing the receiving』 refers to seeing people. Vainly clinging is ultimately not the view of a sage. 『Seeing the three realms』 and so on. (The second part) Clarify the correct contemplation. This part is divided into two sections. First, clarify the emptiness aspect through the cause and effect of defilement and purity; second, analyze the emptiness aspect through no speaking and no hearing. The first section is further divided into two sections. First, clarify the emptiness of birth and death, and then analyze the emptiness of the Buddha fruit. The previous section is further divided into two sections. First, positively clarify the emptiness of birth and death, and then explain the reason for the emptiness. The first section is further divided into two sections. First, clarify segmented birth and death, and then clarify variable birth and death. The first section is further divided into three sections. Now is the first section. Clarify the emptiness of the fruit. The three realms (Trailokya, the desire realm, the form realm, and the formless realm) are the vessel world, sentient beings are the world of provisional names, and karmic retribution is the world of the five Skandhas (form, feeling, perception, volition, and consciousness). This refers to the dependent and principal retributions of the three realms. 『Six kinds arise』 and so on. (The second section) Clarify the emptiness of karma. Through the six consciousnesses (Sadayatana, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) obtaining the six dusts (form, sound, smell, taste, touch, and dharma), various afflictions arise, clinging to the five desires (form, sound, smell, taste, and touch), revolving limitlessly, accumulating and containing, called the store. Because it has no self-nature, it is called emptiness, and so on. 『The emptiness of the three realms』 and so on. (The third section) Clarify the emptiness of afflictions. The root of the three realms is a single thought of delusion, being ignorant of the preceding realm, called Avidya (ignorance). With this ignorance, the three realms arise. Ignorance is like the earth, able to grow all things, so it is called the root. 『Three grounds and nine births』 and so on. (The second section) Clarify the emptiness of variable birth and death. Some say that 『three grounds』 refers to: first, the ground of seeing, from the ten dedications to the third ground; second, the ground of cultivation, from the fourth ground to the seventh ground; third, the ultimate ground, from the eighth ground to the tenth ground. This is the teaching of the separate school connecting to the common school. 『Nine births and deaths』 refers to: in each of the first three grounds, there is a beginning, dwelling, and end, so it is said to be nine births and deaths. Furthermore, in variable birth and death, in the three realms, there are three kinds of mind-made bodies. The three realms are called three grounds, and each has the arising and ceasing of three kinds of mind-made bodies, so it is said to be nine births and deaths. From the first ground to the fifth ground, it is called three…

昧樂意生身。六七二地名覺法自性意生身。八地已上名無作行意生身。此通別教意生也。余無明習者。上明五住正使。此第二明習氣空也。金剛菩薩下。二釋空所由。由此菩薩得理盡三昧故。一種生死煩惱業等皆空。所言惑者。謂迷妄之心造生死業。不達心源名之為惑。即是煩惱。果者即正報。果有生滅故得名空。有果空者。即三界依報空故。又果空者。謂變易生死空。因空者。謂三界業煩惱等空也。理盡三昧者。謂菩薩得此三昧。達理盡源極無明本故。名理盡三昧也云云。薩婆若下。二明佛果空。文三。今初。明智斷空。薩婆若亦空者。是智空。滅果空者。是斷空。或前已空者。是正因佛性空。佛性本自空。非推之使空故言或前已空也。佛得三無為下。二明無為空。智緣滅者。觀心佛正觀心滅于煩惱。名智緣滅。非智緣滅者。謂正因佛性。性本自凈無煩惱垢。不勞觀行而滅惑也。虛空者無色現處是也。薩婆若下。三結果空也云云。善男子下。第二約無聽說以明空相也。文中法喻合。可見。聽說如虛空者。大品云。聽如幻人。聽說如幻人說。故無聽說。凈名云。夫法說者無說無示。其聽法者無聞無得。法同法性者。凈名云。法同法性入諸法故。以此例諸故皆如也。大王菩薩下。第二總結。先結能護體也。護般若下。二

【現代漢語翻譯】現代漢語譯本『昧樂意生身』（Mayaleyishengshen，指第八地菩薩所證得的意生身）。六七二地名『覺法自性意生身』（Juefazixingyishengshen，指第六地、第七地和二地菩薩所證得的意生身）。八地已上名『無作行意生身』（Wuzuoxingyishengshen，指第八地及以上菩薩所證得的意生身）。此通別教意生也。余無明習者，上明五住正使，此第二明習氣空也。金剛菩薩下，二釋空所由。由此菩薩得『理盡三昧』（Lijin Sanmei，指菩薩證悟真理，斷盡煩惱的三昧）故，一種生死煩惱業等皆空。所言惑者，謂迷妄之心造生死業，不達心源名之為惑，即是煩惱。果者即正報，果有生滅故得名空。有果空者，即三界依報空故。又果空者，謂變易生死空。因空者，謂三界業煩惱等空也。『理盡三昧』（Lijin Sanmei）者，謂菩薩得此三昧，達理盡源極無明本故，名『理盡三昧』（Lijin Sanmei）也云云。『薩婆若』（Sarvajna，一切智）下，二明佛果空。文三。今初。明智斷空。『薩婆若』（Sarvajna）亦空者，是智空。滅果空者，是斷空。或前已空者，是正因佛性空，佛性本自空，非推之使空故言或前已空也。佛得三無為下，二明無為空。智緣滅者，觀心佛正觀心滅于煩惱，名智緣滅。非智緣滅者，謂正因佛性，性本自凈無煩惱垢，不勞觀行而滅惑也。虛空者無色現處是也。『薩婆若』（Sarvajna）下，三結果空也云云。善男子下，第二約無聽說以明空相也。文中法喻合，可見。聽說如虛空者，大品云，聽如幻人，聽說如幻人說，故無聽說。凈名云，夫法說者無說無示，其聽法者無聞無得。法同法性者，凈名云，法同法性入諸法故。以此例諸故皆如也。大王菩薩下，第二總結。先結能護體也。護般若下，二

【English Translation】 English version 'Mayaleyishengshen' (昧樂意生身, refers to the mind-made body attained by Bodhisattvas of the Eighth Ground). The Sixth, Seventh, and Second Grounds are called 'Juefazixingyishengshen' (覺法自性意生身, mind-made body of awakened Dharma nature). The Eighth Ground and above are called 'Wuzuoxingyishengshen' (無作行意生身, mind-made body of non-action). This is the mind-made body common to both the shared and distinct teachings. 'The remaining habits of ignorance' refers to the residual habits after eliminating the five fundamental afflictions mentioned earlier; this second part clarifies the emptiness of habitual energies. 'Below, the Vajra Bodhisattva' explains the reason for emptiness. Because these Bodhisattvas attain the 'Lijin Sanmei' (理盡三昧, Samadhi of Exhausting Principles), all kinds of birth, death, afflictions, and karma are empty. 'What is meant by delusion' refers to the deluded mind creating karma for birth and death; not understanding the source of the mind is called delusion, which is affliction. 'The result' refers to the direct retribution; because the result has arising and ceasing, it is called empty. 'Having empty results' means that the dependent retributions of the Three Realms are empty. Also, 'empty results' refers to the emptiness of transformational birth and death. 'Empty causes' refers to the emptiness of karma and afflictions in the Three Realms. 'Lijin Sanmei' (理盡三昧) means that Bodhisattvas attain this Samadhi, reaching the source of principles and exhausting the root of ignorance; hence it is called 'Lijin Sanmei' (理盡三昧). 'Sarvajna' (薩婆若, all-knowing wisdom) below, the second part clarifies the emptiness of the Buddha's fruition. There are three sections in the text. Now, the first clarifies the emptiness of wisdom and severance. 'Sarvajna' (薩婆若) is also empty, which is the emptiness of wisdom. 'The emptiness of extinguished results' is the emptiness of severance. 'Or what was already empty before' refers to the emptiness of the inherent Buddha-nature, which is originally empty and not made empty by pushing; hence it is said 'or what was already empty before.' 'The Buddha attains the three unconditioned' below, the second part clarifies the unconditioned emptiness. 'Extinction by wisdom' means that the Buddha observes the mind and correctly observes the mind extinguishing afflictions, which is called extinction by wisdom. 'Not extinction by wisdom' refers to the inherent Buddha-nature, which is inherently pure without the defilement of afflictions, not requiring observation and practice to extinguish delusion. 'Emptiness' is the place where formlessness appears. 'Sarvajna' (薩婆若) below, the third part clarifies the emptiness of the resulting fruition. 'Good man' below, the second part explains the aspect of emptiness by discussing the absence of hearing and speaking. The text combines Dharma and metaphor, which is evident. 'Hearing and speaking are like emptiness,' as the Mahaprajnaparamita Sutra says, 'Hearing is like an illusionary person; hearing and speaking are like an illusionary person speaking; hence there is no hearing and speaking.' The Vimalakirti Sutra says, 'The Dharma speaker speaks without speaking or showing; the Dharma listener hears without hearing or attaining.' 'Dharma is the same as Dharma-nature,' as the Vimalakirti Sutra says, 'Dharma is the same as Dharma-nature, entering all Dharmas.' By analogy, all others are also like this. 'Great King Bodhisattva' below, the second part is the conclusion. First, it concludes the ability to protect the body. 'Protecting Prajna' below, the second

結能護用云云。佛說下。第二明時眾得益。文二。先時次益。法眼凈者。謂初地已上見中法。非小乘中法眼也。性地者。謂三乘共行十地。略九舉一也。信地者。即四不壞信十信菩薩是也。大空大行。即別教初地圓教。初住已上皆名大空大行也云云。問佛說般若。何故得益不同。答法華經云。一地所生一雨所潤。根莖大小差別自殊。如其種性各得生長。今說般若亦復如是。雖說一法得益自差也。

菩薩教化品第三

初三品明內護中。今當第二釋護十地行。即是明利他答第二問也。言教化品者。菩薩以利物為德。教諸眾生離一切惡。化諸眾生修一切善。又佛將此法教化眾生。得成菩薩。故云教化品。又以此法化諸國王。令識般若故也云云。品文二。一發問。二佛答。今初也。文有二意。一揲前品中護十地行菩薩。即能護人也。次云何行可行等者。正是問辭。一問菩薩自利行法。二問利他行。三問所化眾生之相云云。又初問自利依何修行。故以五忍答之。次問利他依何位行。故以十地行答之。后問何相眾生可化。故以幻身見幻化眾生而教化之。又此經說通自他。而就他說為正。故文多利他行。故譯者亦以教化標目。佛言大王下。二佛答。文二。初答前二問。次答第三問。前文三。初正答二問。次以偈贊佛。后

【現代漢語翻譯】現代漢語譯本：『結能護用云云』。佛說如下。第二部分闡明當時聽眾獲得的利益。分為兩個小節。首先是『時』（聽法之時），然後是『益』（所得利益）。『法眼凈者』，指的是初地及以上的菩薩，他們見到了中道之法，而非小乘所說的『法眼』。『性地者』，指的是三乘（聲聞乘、緣覺乘、菩薩乘）共同修行的十地，這裡省略了其他九地，只舉一地為例。『信地者』，指的是具有四不壞信的十信位的菩薩。『大空大行』，指的是別教初地和圓教初住以上的菩薩，他們都可稱為『大空大行』。有人問：『佛陀宣講般若，為何眾生獲得的利益各不相同？』回答是：『《法華經》中說，同一塊土地所生長，同一場雨水所滋潤，但根莖的大小各不相同，因此生長情況也各不相同。如今宣講般若也是如此，雖然宣講的是同一種法，但眾生獲得的利益卻因根器不同而有差異。』

菩薩教化品第三

前三品闡明內在的護持，現在將要解釋護持十地菩薩的修行，也就是回答第二個問題，關於如何利益他人。『教化品』的意思是，菩薩以利益眾生為美德，教導眾生遠離一切惡行，引導眾生修習一切善行。而且，佛陀將此法教化眾生，使眾生得以成就菩薩果位，所以稱為『教化品』。此外，也用此法教化各國王，使他們認識般若。這一品分為兩個部分：一是提問，二是佛陀回答。現在是提問部分。提問包含兩層意思：一是承接前品中護持十地菩薩的修行，即能護持他人；二是『云何行可行等者』，這正是提問的內容。一問菩薩如何修習自利之行，二問如何修習利他之行，三問所教化的眾生之相。進一步說，第一個問題是關於自利，即依何修行，所以用五忍來回答。第二個問題是關於利他，即依何位修行，所以用十地之行來回答。第三個問題是關於何種相的眾生可以教化，所以用觀幻身、見幻化眾生而教化之來回答。而且，此經所說的內容貫通自利和他利，但側重於他利，因此文中多是關於利他之行，所以譯者也用『教化』來標明品名。『佛言大王下』，這是佛陀的回答部分，分為兩個部分：一是回答前面的兩個問題，二回答第三個問題。在回答前兩個問題部分，又分為三個小節：一是正面回答兩個問題，二是偈頌讚嘆佛陀，最後...

【English Translation】 English version: 'Kiehne huh yung yoon yoon.' The Buddha speaks below. The second section clarifies the benefits gained by the audience at that time. It is divided into two subsections. First is 'Shih' (the time of listening to the Dharma), and then 'Yi' (the benefits gained). 'Fa Yen Ching Che' (法眼凈者, One with pure Dharma-eye) refers to Bodhisattvas of the first Bhumi (stage) and above, who have seen the Middle Way Dharma, not the 'Dharma-eye' spoken of in the Hinayana (Small Vehicle). 'Hsing Ti Che' (性地者, One in the stage of nature) refers to the ten Bhumis (stages) practiced jointly by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), with only one Bhumi exemplified here, omitting the other nine. 'Hsin Ti Che' (信地者, One in the stage of faith) refers to Bodhisattvas in the Ten Faiths positions who possess the Four Incorruptible Faiths. 'Ta Kung Ta Hsing' (大空大行, Great emptiness and great practice) refers to Bodhisattvas of the first Bhumi in the Separate Teaching and those above the first Abode in the Perfect Teaching, all of whom can be called 'Great Emptiness and Great Practice.' Someone asks: 'Why do sentient beings gain different benefits when the Buddha preaches Prajna (般若, wisdom)?' The answer is: 'The Lotus Sutra says that the same land grows, and the same rain nourishes, but the sizes of the roots and stems are different, so the growth is also different. It is the same with preaching Prajna now. Although the same Dharma is preached, the benefits gained by sentient beings differ due to their different capacities.'

Chapter Three: Bodhisattva's Teaching and Transformation

The first three chapters clarify the inner protection. Now, we will explain the practice of protecting the Bodhisattvas of the Ten Bhumis, which is answering the second question about how to benefit others. The meaning of 'Teaching and Transformation Chapter' is that Bodhisattvas take benefiting sentient beings as a virtue, teaching sentient beings to stay away from all evil deeds, and guiding sentient beings to cultivate all good deeds. Moreover, the Buddha uses this Dharma to teach and transform sentient beings, enabling them to achieve the Bodhisattva fruit, so it is called the 'Teaching and Transformation Chapter.' In addition, this Dharma is also used to teach and transform various kings, enabling them to recognize Prajna. This chapter is divided into two parts: first, the question; second, the Buddha's answer. Now is the question part. The question contains two layers of meaning: first, it continues the practice of protecting the Bodhisattvas of the Ten Bhumis in the previous chapter, which is to be able to protect others; second, 'Yun Ho Hsing Ke Hsing Teng Che' (云何行可行等者, How can practice be practiced, etc.), which is precisely the content of the question. The first question asks how Bodhisattvas cultivate self-benefiting practices, the second asks how to cultivate benefiting-others practices, and the third asks about the characteristics of the sentient beings to be taught and transformed. Furthermore, the first question is about self-benefit, that is, what to rely on for practice, so it is answered with the Five Forbearances. The second question is about benefiting others, that is, what position to rely on for practice, so it is answered with the practice of the Ten Bhumis. The third question is about what kind of sentient beings can be taught and transformed, so it is answered with observing illusory bodies and seeing illusory sentient beings to teach and transform them. Moreover, what is said in this sutra connects self-benefit and benefiting others, but it focuses on benefiting others, so there are many passages about the practice of benefiting others, so the translator also uses 'Teaching and Transformation' to mark the chapter title. 'Fo Yen Ta Wang Hsia' (佛言大王下, The Buddha said, Great King, below), this is the Buddha's answer part, divided into two parts: first, answering the previous two questions; second, answering the third question. In the part answering the first two questions, it is further divided into three subsections: first, directly answering the two questions; second, verses praising the Buddha; and finally...

如來述成。初文更二。一正答前問兼利他。二正答后問兼自利。前文更三。初略答。二廣答。后總結。略答覆三。初標數者。準下結諸佛菩薩本所修行。今隨問而答。故但云是菩薩法耳。二伏忍下列名也。地前三賢未得無漏未能證。但能伏不能斷。故為伏忍智也。以有智故能伏煩惱。初地二地三地得無漏信名信忍。四五六地趣向無生名順忍。七八九地諸念不生名無生忍。十一二地得菩薩果名寂滅忍。以初地得無漏信。此別教意也。七地得無生忍。即別接通意也。然此五忍諸經不同。若依本業瓔珞云六性。一習種性。二性種性。三道種性。四聖種性。五等覺性。六妙覺性。即是十住十行十回向十地等覺妙覺也。亦名四十二賢聖云云。名為諸佛下。三總結也。善男子下。第二廣釋五忍即為五別。初伏忍中三賢不同即為三別。先釋十住文為五別。一明方便。二明入位。三顯力用。四釋超過。五成聖因。今初。言發想信者。十信之中未入十住。不見道理。但能想信。想信若成即入十住。言恒沙者發心者多也。如大經云。如庵羅樹花多果少。如大魚母胎子。雖無量成就者少。此言眾生欲求寶渚。至於中路咸悉退還也。於三寶中下。二明入位。於三寶田中生此十心也。善順故信不退名進。決斷名慧。不動名定。能捨名施。防護名戒

【現代漢語翻譯】現代漢語譯本如來闡述成就佛果的途徑。最初的經文分為兩部分。第一部分是正面回答之前的問題，兼顧利益他人；第二部分是正面回答之後的問題，兼顧自我利益。前一部分又分為三個部分：首先是簡略的回答，其次是詳細的回答，最後是總結。簡略的回答又分為三個部分：首先是標明數量，以下面總結諸佛菩薩原本所修行的內容為準。現在根據提問來回答，所以只說是菩薩的修行方法。其次是『伏忍』下列出名稱。地上菩薩之前的三個階段（十住、十行、十回向）尚未證得無漏智慧，只能降伏煩惱而不能斷除，所以稱為『伏忍智』。因為有智慧，所以能夠降伏煩惱。初地、二地、三地獲得無漏的信心，稱為『信忍』。四地、五地、六地趨向無生，稱為『順忍』。七地、八地、九地諸念不生，稱為『無生忍』。十地、十一地、十二地獲得菩薩的果位，稱為『寂滅忍』。因為初地獲得無漏的信心，這是別教的觀點。七地獲得無生忍，這是別教接通教的觀點。然而，這五忍在不同的經典中有不同的說法。如果依據《本業瓔珞經》，則有六種性質：一是習種性，二是性種性，三是道種性，四是聖種性，五是等覺性，六是妙覺性。也就是十住、十行、十回向、十地、等覺、妙覺。也稱為四十二賢聖等等。『名為諸佛』以下是第三部分，總結。『善男子』以下是第二部分，詳細解釋五忍，即分為五種不同的情況。最初在伏忍中，三賢（十住、十行、十回向）的不同即分為三種不同的情況。首先解釋十住，分為五個方面：一是說明方便，二是說明入位，三是顯示力量和作用，四是解釋超越，五是成就聖果的原因。現在是第一個方面。說到『發想信』，在十信之中尚未進入十住，不能見到真理，只能通過想像來相信。想像的相信如果成就，就能進入十住。說到『恒沙』，是說發心的人很多。如《大般涅槃經》所說：『如庵羅樹花多果少，如大魚母胎子雖無量成就者少。』這是說眾生想要尋求寶藏，但走到中途都退回了。『於三寶中』以下是第二方面，說明入位。在三寶的福田中生起這十種心。善於順從，所以信心不退，稱為『進』。決斷，稱為『慧』。不動搖，稱為『定』。能夠捨棄，稱為『施』。防護，稱為『戒』。

【English Translation】 English version The Tathagata (Thus Come One) expounds on the attainment of Buddhahood. The initial text is divided into two parts. The first part is a direct answer to the previous question, benefiting others as well; the second part is a direct answer to the subsequent question, benefiting oneself as well. The former part is further divided into three parts: first, a brief answer; second, a detailed answer; and finally, a summary. The brief answer is again divided into three parts: first, indicating the number, based on the following summary of what all Buddhas and Bodhisattvas originally practiced. Now, answering according to the question, it is only said to be the practice of Bodhisattvas. Second, listing the names under 'Subduing Endurance' (Fu Ren). The three stages before the ground (ten dwellings, ten practices, ten dedications) have not yet attained the un-leaked wisdom and cannot sever afflictions, so they are called 'Subduing Endurance Wisdom'. Because they have wisdom, they can subdue afflictions. The first, second, and third grounds attain un-leaked faith, called 'Faith Endurance' (Xin Ren). The fourth, fifth, and sixth grounds move towards non-birth, called 'Compliant Endurance' (Shun Ren). The seventh, eighth, and ninth grounds have no arising of thoughts, called 'Non-Birth Endurance' (Wu Sheng Ren). The tenth, eleventh, and twelfth grounds attain the fruit of Bodhisattvahood, called 'Quiescent Extinction Endurance' (Ji Mie Ren). Because the first ground attains un-leaked faith, this is the meaning of the Distinct Teaching (Bie Jiao). The seventh ground attains Non-Birth Endurance, which is the meaning of the Distinct Teaching connecting to the Common Teaching (Tong Jiao). However, these five endurances differ in various sutras. If based on the Original Karma Garland Sutra (Benye Yingluo Jing), there are six natures: first, Habit Nature (Xi Zhong Xing); second, Nature Nature (Xing Zhong Xing); third, Path Nature (Dao Zhong Xing); fourth, Sage Nature (Sheng Zhong Xing); fifth, Equal Enlightenment Nature (Deng Jue Xing); sixth, Wonderful Enlightenment Nature (Miao Jue Xing). These are the ten dwellings, ten practices, ten dedications, ten grounds, equal enlightenment, and wonderful enlightenment. They are also called the Forty-Two Worthies and Sages, etc. 'Called all Buddhas' below is the third part, the summary. 'Good man' below is the second part, explaining the five endurances in detail, dividing them into five different situations. Initially, within Subduing Endurance, the differences among the three worthies (ten dwellings, ten practices, ten dedications) are divided into three different situations. First, explaining the ten dwellings, divided into five aspects: first, explaining the means; second, explaining entry into position; third, revealing power and function; fourth, explaining transcendence; fifth, the cause of attaining sainthood. Now is the first aspect. Speaking of 'arousing thought and faith', among the ten faiths, one has not yet entered the ten dwellings, cannot see the truth, but can only believe through imagination. If imaginative faith is achieved, one can enter the ten dwellings. Speaking of 'Ganges sands', it means that many people arouse the mind. As the Great Nirvana Sutra (Da Ban Niepan Jing) says: 'Like the amra tree (庵羅樹) with many flowers but few fruits, like the mother of a large fish with countless offspring but few that succeed.' This means that sentient beings want to seek treasures, but all retreat halfway. 'In the Three Jewels' below is the second aspect, explaining entry into position. In the field of blessings of the Three Jewels (San Bao), these ten minds arise. Being good and compliant, so faith does not regress, is called 'Advancement' (Jin). Decisiveness is called 'Wisdom' (Hui). Being unmoving is called 'Concentration' (Ding). Being able to relinquish is called 'Giving' (Shi). Protection is called 'Precepts' (Jie).

。不失名護。上求曰愿。至菩提名迴向。是為菩薩下。三明力用。以十住菩提作銅輪王。王南西二方。名少分化眾生也。已超過二乘下。四釋超過。此圓教大乘十信則與二乘齊。十住則斷無明過二乘地也云云。言一切善者。十信名善。故下經云。十善菩薩發大心長別三界苦輪海。言超過二乘。即聲聞緣覺。一切善地。即十信菩薩也。一切諸佛下。五成聖因。十心是因。諸佛菩薩是緣。因緣和合故成聖胎也。即以中道一心三觀為種子。斷一品無明即能見佛性。故成聖胎也。次第起干慧下。第二明十行。有本云複次善男子。今且依次第解也。文四。一明位。二辨體。三明化他。四釋離患。今初明位。即三忍中第二忍也。前下伏忍即是聞慧。今中伏忍即是思慧。言干慧者無定水也。故云是思慧耳。經千字者非。瓔珞中有六性。亦名六慧。言六性者。即習種性種道種聖種等覺妙覺等也。言六慧者。謂聞思修無相照寂寂照等也。習已成性名種性。有十心者總標其數也。所謂四意止下。二辨體。文三。今初明四念處。意止者。謂以智慧令心止住。意即心王也。身受心法者。明所觀之境也。苦無常等明能觀之體也。觀身不凈能除凈倒。觀受是苦能除樂倒。觀心無常能滅常倒。觀法無我能除我倒也。三意止下。二明三善根。以慈故無瞋

【現代漢語翻譯】現代漢語譯本。不失名護（不失去對眾生的守護）。上求曰愿（向上尋求成佛的願望）。至菩提名迴向（將功德迴向于證得菩提）。這是菩薩的下化眾生。三明力用（三種智慧的力量），以十住菩提（菩薩十住位的智慧）作為銅輪王（轉輪聖王），統治南方和西方二方。這叫做少分化眾生。已超過二乘下（已經超越了聲聞乘和緣覺乘）。四釋超過（四種解釋說明超越）。這圓教大乘的十信位，與二乘相等。十住位則斷除無明，超過二乘的境界。言一切善者（所說的一切善），十信位名為善。所以下經說：『十善菩薩發大心，長別三界苦輪海。』言超過二乘（所說超越二乘），即聲聞和緣覺。一切善地（一切善的境界），即十信菩薩。一切諸佛下（一切諸佛）。五成聖因（成就聖人的原因）。十心是因，諸佛菩薩是緣。因緣和合，所以成就聖胎。即以中道一心三觀為種子，斷一品無明就能見佛性，所以成就聖胎。次第起干慧下（次第生起干慧）。第二明十行（第二說明十行）。有本云複次善男子（有的版本說：『再者，善男子』）。今且依次第解也（現在且按照次第來解釋）。文四（分為四部分）。一明位（第一說明位次）。二辨體（第二辨明體性）。三明化他（第三說明化度他人）。四釋離患（第四解釋脫離憂患）。今初明位（現在首先說明位次）。即三忍中第二忍也（即是三種忍中的第二種忍）。前下伏忍即是聞慧（前面的下伏忍就是聞慧）。今中伏忍即是思慧（現在的中伏忍就是思慧）。言干慧者無定水也（所說干慧是沒有滋潤的水）。故云是思慧耳（所以說是思慧）。經千字者非（經典中說一千字是不對的）。瓔珞中有六性（《瓔珞經》中有六性），也名六慧（也叫做六慧）。言六性者（所說六性），即習種性、種道種、聖種、等覺、妙覺等也（即是習種性、種道種、聖種、等覺、妙覺等）。言六慧者（所說六慧），謂聞思修、無相照、寂寂照等也（即是聞思修、無相照、寂寂照等）。習已成性名種性（修習已經成為本性叫做種性）。有十心者總標其數也（有十心是總的標明其數量）。所謂四意止下（所謂四念處）。二辨體（第二辨明體性）。文三（分為三部分）。今初明四念處（現在首先說明四念處）。意止者（念處），謂以智慧令心止住（就是用智慧使心止住）。意即心王也（意就是心王）。身受心法者（身受心法），明所觀之境也（說明所觀察的境界）。苦無常等明能觀之體也（苦、無常等說明能觀察的體性）。觀身不凈能除凈倒（觀察身體不凈能夠去除凈的顛倒）。觀受是苦能除樂倒（觀察感受是苦能夠去除樂的顛倒）。觀心無常能滅常倒（觀察心是無常能夠滅除常的顛倒）。觀法無我能除我倒也（觀察法是無我能夠去除我的顛倒）。三意止下（三善根）。二明三善根（第二說明三善根）。以慈故無瞋（因為慈愛所以沒有嗔恨）。

【English Translation】 English version. Not losing the protection (Namo): Not losing the protection of sentient beings. Seeking above is called aspiration (Shang qiu yue yuan): Aspiring to attain Buddhahood. Dedicating merit to Bodhi (Zhi pu ti ming hui xiang): Dedicating merit towards the attainment of Bodhi. This is the Bodhisattva's descent to transform sentient beings. The power of the Threefold Clarity (San ming li yong): The power of the three wisdoms, using the Ten Abodes of Bodhi (Shi zhu pu ti) as the Copper Wheel King (Tong lun wang), ruling the southern and western directions. This is called partially transforming sentient beings. Already surpassing the Two Vehicles (Yi chao guo er cheng xia): Already surpassing the Sravaka and Pratyekabuddha vehicles. Four explanations of surpassing (Si shi chao guo): Four explanations clarifying the surpassing. The Ten Faiths of this perfect teaching of Mahayana are equal to the Two Vehicles. The Ten Abodes sever ignorance and surpass the realm of the Two Vehicles. Speaking of all good (Yan yi qie shan zhe): What is said to be all good, the Ten Faiths are called good. Therefore, the following sutra says: 'The Bodhisattva of the Ten Goodnesses generates great aspiration, forever departing from the sea of suffering in the Three Realms.' Speaking of surpassing the Two Vehicles (Yan chao guo er cheng): That is, the Sravakas and Pratyekabuddhas. All good grounds (Yi qie shan di): That is, the Bodhisattvas of the Ten Faiths. All Buddhas (Yi qie zhu fo xia): All Buddhas. Five, becoming the cause of sainthood (Wu cheng sheng yin): The Ten Minds are the cause, and the Buddhas and Bodhisattvas are the condition. Cause and condition harmonizing, therefore forming the sacred embryo. That is, using the Middle Way, One Mind, and Three Contemplations as the seed, severing one grade of ignorance can reveal Buddha-nature, therefore forming the sacred embryo. Progressively arising dry wisdom (Ci di qi gan hui xia): Progressively arising dry wisdom. Secondly, clarifying the Ten Practices (Di er ming shi xing): Secondly, clarifying the Ten Practices. Some versions say, 'Furthermore, good man' (You ben yun fu ci shan nan zi). Now, let us explain according to the sequence (Jin qie yi ci di jie ye). Four sections (Wen si): 1. Clarifying the position (Yi ming wei). 2. Discriminating the substance (Er bian ti). 3. Clarifying transforming others (San ming hua ta). 4. Explaining freedom from suffering (Si shi li huan). Now, first clarifying the position (Jin chu ming wei): That is, the second patience among the three patiences (Ji san ren zhong di er ren ye). The preceding lower patience is hearing wisdom (Qian xia fu ren ji shi wen hui). The current middle patience is thinking wisdom (Jin zhong fu ren ji shi si hui). Speaking of dry wisdom as having no fixed water (Yan gan hui zhe wu ding shui ye). Therefore, it is said to be thinking wisdom (Gu yun shi si hui er). The sutra saying a thousand words is incorrect (Jing qian zi zhe fei). In the Garland Sutra, there are six natures (Ying luo zhong you liu xing), also called six wisdoms (Yi ming liu hui). Speaking of the six natures (Yan liu xing zhe): That is, the nature of practice, the nature of the path, the nature of sainthood, equal enlightenment, wonderful enlightenment, etc. (Ji xi zhong xing, zhong dao zhong, sheng zhong, deng jue, miao jue deng ye). Speaking of the six wisdoms (Yan liu hui zhe): That is, hearing, thinking, cultivation, non-form illumination, serene illumination, etc. (Wei wen si xiu, wu xiang zhao, ji ji zhao deng ye). Practicing and becoming nature is called seed nature (Xi yi cheng xing ming zhong xing). Having ten minds is a general indication of their number (You shi xin zhe zong biao qi shu ye). The so-called Four Intentions of Mindfulness (Suo wei si yi zhi xia): The so-called Four Foundations of Mindfulness. Secondly, discriminating the substance (Er bian ti): Secondly, discriminating the substance. Three sections (Wen san): Now, first clarifying the Four Foundations of Mindfulness (Jin chu ming si nian chu): Now, first clarifying the Four Foundations of Mindfulness. Intention of Mindfulness (Yi zhi zhe): Mindfulness, that is, using wisdom to make the mind dwell (Wei yi zhi hui ling xin zhi zhu). Intention is the mind-king (Yi ji xin wang ye): Intention is the mind-king. Body, feeling, mind, dharma (Shen shou xin fa zhe): Body, feeling, mind, dharma, clarifying the realm of observation (Ming suo guan zhi jing ye). Suffering, impermanence, etc., clarify the substance of observation (Ku wu chang deng ming neng guan zhi ti ye). Contemplating the body as impure can remove the inversion of purity (Guan shen bu jing neng chu jing dao). Contemplating feeling as suffering can remove the inversion of pleasure (Guan shou shi ku neng chu le dao). Contemplating the mind as impermanent can extinguish the inversion of permanence (Guan xin wu chang neng mie chang dao). Contemplating dharma as non-self can remove the inversion of self (Guan fa wu wo neng chu wo dao ye). Three Intentions of Mindfulness (San yi zhi xia): Three Good Roots. Secondly, clarifying the Three Good Roots (Er ming san shan gen): Secondly, clarifying the Three Good Roots. Because of loving-kindness, there is no anger (Yi ci gu wu chen).

。施故無貪。慧故無癡也。三意止下。三明三世忍。心緣過去無明及行名因忍。現在五果及現在三因。名因果忍。未來兩果名為果忍。又於一切法。皆有此三。如種子但因。如菰瓠亦因亦果。能作果等是因。結實成種是果。種等但果非因。此約一時三世論也。是菩薩亦能下。三明化他也。已能過下。四明離患。文中先明離內患。即我人知見等也。及外道下。次明離外患也。復有十下。第三明十回向。有本云。複次善男子。修行上伏忍。進入平等道。名為道種性地。文有四。今初標位也。謂欲入初地能與聖道為因性。故名道種性。所謂觀色下。二出體。文三。初明五忍。中初列五陰。是所觀法。得戒下。是能觀智。由觀色陰便得戒忍。以作無作戒皆色陰也。準此經文。作無作戒皆是色攝。觀識陰故得知見忍。以了別識與知見文類相似也。觀想陰得定忍。以從倒想能入于定。如無色界天由想故成。觀受陰得慧忍。以依受故立四禪天。由於禪故能發智慧。觀行陰得解脫忍。以行無常故得解脫忍。問何故色下而說識。答四陰皆心為主。由識分別於色。由色故識方能行。相生義便如此說云云。觀三界下。二明三忍。以觀三界苦果空故得空忍。觀三界因空故得無愿忍。以煩惱業為集諦故也。觀三界因果空故得無相忍。證因果空成無

【現代漢語翻譯】現代漢語譯本『佈施』所以沒有貪婪，『智慧』所以沒有愚癡。『三意止』以下解釋『三明三世忍』。心專注於過去的無明和行為，稱為『因忍』。專注于現在的五果和現在的三個因，稱為『因果忍』。專注于未來的兩個果，稱為『果忍』。又在一切法中，都有這三種忍。例如種子只是因，像菰和瓠也是因也是果。能產生果實等是因，結成果實成為種子是果。種子等只是果而不是因。這是從一時三世的角度來論述的。『是菩薩亦能』以下解釋『三明化他』。『已能過』以下解釋『四明離患』。文中先說明遠離內在的禍患，即我人知見等。『及外道』以下，其次說明遠離外在的禍患。『復有十』以下，第三說明『十回向』。有的版本說：『複次善男子，修行上伏忍，進入平等道，名為道種性地。』文中有四個部分。現在是第一個部分，標明位置。意思是說，想要進入初地，能夠與聖道作為因的性質，所以名為『道種性』。『所謂觀色』以下，是第二個部分，闡述主體。文中有三個部分。首先說明『五忍』。首先列出五陰，是所觀察的法。『得戒』以下，是能觀察的智慧。通過觀察色陰便得到戒忍，因為作戒和無作戒都是色陰。按照這部經文，作戒和無作戒都屬於色所攝。觀察識陰，所以得知見忍，因爲了別識與知見在文義上相似。觀察想陰得到定忍，因為從顛倒的想能夠進入禪定，例如無想天由於想而成就。觀察受陰得到慧忍，因為依靠受而建立四禪天，由於禪定而能夠啓發智慧。觀察行陰得到解脫忍，因為行是無常的，所以得到解脫忍。問：為什麼在『色』之後而說『識』？答：四陰都以心為主，由於識分別於色，由於色，識才能執行。相生的意義便如此說明。『觀三界』以下，第二說明『三忍』。因為觀察三界苦果是空性的，所以得到空忍。觀察三界因是空性的，所以得到無愿忍，因為煩惱業是集諦的緣故。觀察三界因果是空性的，所以得到無相忍。證悟因果空性成就無生。

【English Translation】 English version 『Giving』 is why there is no greed. 『Wisdom』 is why there is no delusion. The following 『Three Intentions』 explain the 『Three Understandings of the Three Periods of Patience (Kshanti)』. When the mind focuses on past ignorance and actions, it is called 『Cause Patience』. When focusing on the present five results and the present three causes, it is called 『Cause and Effect Patience』. When focusing on the future two results, it is called 『Effect Patience』. Moreover, in all dharmas, there are these three types of patience. For example, a seed is only a cause. Like Zizania latifolia (菰) and bottle gourd (瓠), they are both cause and effect. Being able to produce fruit, etc., is a cause. Bearing fruit and becoming a seed is an effect. Seeds, etc., are only effects and not causes. This is discussed from the perspective of one time period and the three periods of time. 『The Bodhisattva is also able』 below explains 『Three Understandings of Transforming Others』. 『Already able to pass』 below explains 『Four Understandings of Leaving Afflictions』. The text first explains leaving internal afflictions, which are the views of self and others, etc. 『And external paths』 below, secondly explains leaving external afflictions. 『Furthermore, there are ten』 below, thirdly explains the 『Ten Transferences of Merit (Parināmanā)』. Some versions say: 『Furthermore, good man, cultivating superior forbearance and entering the path of equality is called the Land of Seed Nature of the Path.』 There are four parts in the text. Now is the first part, marking the position. It means that wanting to enter the first ground (bhumi), being able to be the nature of the cause with the holy path, is therefore called 『Seed Nature of the Path』. 『So-called observing form』 below is the second part, elaborating on the substance. There are three parts in the text. First, explain the 『Five Forbearances』. First, list the five skandhas, which are the dharmas to be observed. 『Obtaining precepts』 below is the wisdom that can observe. By observing the form skandha, one obtains precept forbearance, because both active precepts and non-active precepts are form skandhas. According to this sutra, both active and non-active precepts are included in form. Observing the consciousness skandha, one therefore knows the forbearance of views, because the discriminating consciousness is similar to the meaning of views in the text. Observing the thought skandha, one obtains samadhi forbearance, because from inverted thoughts one can enter samadhi, such as the Non-Perception Realm (Asañjñāsatva) being achieved through thought. Observing the feeling skandha, one obtains wisdom forbearance, because relying on feeling, the four dhyana heavens are established, and due to dhyana, wisdom can be developed. Observing the volition skandha, one obtains liberation forbearance, because volition is impermanent, therefore one obtains liberation forbearance. Question: Why is 『consciousness』 spoken of after 『form』? Answer: The four skandhas are all based on the mind as the master. Because consciousness distinguishes form, and because of form, consciousness can function. The meaning of arising together is explained in this way. 『Observing the three realms』 below, the second explains the 『Three Forbearances』. Because observing the suffering results of the three realms is emptiness, one obtains emptiness forbearance. Observing the causes of the three realms is emptiness, one obtains desirelessness forbearance, because afflictions and karma are the cause of the accumulation of suffering (samudaya). Observing the cause and effect of the three realms is emptiness, one obtains signlessness forbearance. Realizing the emptiness of cause and effect achieves non-origination.

相觀也。二諦虛實下。三明二忍。以觀俗諦是有為法得無常忍。觀真諦是無為法故得無生忍。無常忍即小乘藏教。無生忍即大乘通教也。出體竟。是菩薩十堅心下。三明攝化。以道種性菩薩作金輪王。化四天下也。又十堅心者。即結上五三二忍成十堅也。生一切眾生善根者。四明勝用也。伏忍三品竟云云。

仁王護國般若經疏卷第三大正藏第 33 冊 No. 1705 仁王護國般若經疏

仁王護國般若經疏卷第四

天臺智者大師說　門人灌頂記

又信忍菩薩下。第二明信忍。文四。今初標名配位。言信忍者。以無漏信三寶等故名信。言善達明中行者。配位。如下經說。善覺初地菩薩。證人法二空故名善覺也。達即離達。謂二地菩薩。離破戒垢達真俗理故名離達。明即明慧。謂三地菩薩智慧光明照諸法故故名明慧。五陰假人于中修行名中行者。下經云道行人。此道成人名行人。斷三界下。二明離障。以色煩惱粗故。於此三地而斷云云。能化百佛下。三明攝化。三等差別配對三地可解。問信有幾種。答略有三種。一想信。輕毛菩薩十信是。二久信。三賢菩薩是。三證信。初二三地是也云云。常以十五心下。四明發行種子。四攝者。佈施愛語利益同事。四無量者。慈悲喜捨。四弘誓願者

【現代漢語翻譯】現代漢語譯本：『相觀也。二諦虛實下。三明二忍。』這是互相觀察。在『二諦』（Satya-dvaya，真諦和俗諦）的虛實之後，說明二忍（Dve kshanti，兩種忍）。以觀察俗諦（Samvriti-satya，世俗諦）是有為法（有條件的法）而得到無常忍（Anitya-kshanti，對無常的忍耐）。觀察真諦（Paramartha-satya，勝義諦）是無為法（無條件的法），因此得到無生忍（Anutpada-kshanti，對不生不滅的忍耐）。無常忍是小乘藏教（Hinayana Tripitaka teaching）。無生忍是大乘通教（Mahayana common teaching）。『出體竟。是菩薩十堅心下。三明攝化。』闡述了本體之後，在『菩薩十堅心』之後，說明攝受和教化。以道種性菩薩（Bodhisattva with the seed of the path）作為金輪王（Chakravartin，轉輪聖王），教化四天下（the four continents）。又『十堅心』，是總結上面的五忍、三忍和二忍而成十堅心。『生一切眾生善根者。四明勝用也。』『生一切眾生善根』，這是第四個說明殊勝的作用。『伏忍三品竟云云。』關於伏忍（忍伏煩惱）的三品（三種等級）的闡述到此結束。《仁王護國般若經疏》卷第三大正藏第 33 冊 No. 1705 《仁王護國般若經疏》《仁王護國般若經疏》卷第四天臺智者大師說門人灌頂記『又信忍菩薩下。第二明信忍。文四。今初標名配位。』在『信忍菩薩』之後，第二是說明信忍（Shraddha-kshanti，信的忍耐）。分為四個部分。現在首先是標明名稱和配置地位。『言信忍者。以無漏信三寶等故名信。』所謂信忍，是因為對無漏（Anasrava，沒有煩惱）的信，如對三寶（Triratna，佛、法、僧）的信仰，所以稱為信。『言善達明中行者。配位。如下經說。善覺初地菩薩。證人法二空故名善覺也。』所謂『善達明中行者』，是配置地位。如下面的經文所說，『善覺』是初地菩薩（Bhumis，菩薩的階位），因為證悟了人空（Pudgala-shunyata，人無我）和法空（Dharma-shunyata，法無我），所以稱為善覺。『達即離達。謂二地菩薩。離破戒垢達真俗理故名離達。』『達』就是離達，指的是二地菩薩，因為脫離了破戒的污垢，通達真諦和俗諦的道理，所以稱為離達。『明即明慧。謂三地菩薩智慧光明照諸法故故名明慧。』『明』就是明慧，指的是三地菩薩，因為智慧光明照亮一切法，所以稱為明慧。『五陰假人于中修行名中行者。下經云道行人。此道成人名行人。』『五陰』（Skandhas，色、受、想、行、識）和合的假人在這裡修行，稱為『中行者』。下面的經文說『道行人』，這是指修道成就的人，稱為『行人』。『斷三界下。二明離障。以色煩惱粗故。於此三地而斷云云。』在『斷三界』之後，第二是說明脫離障礙。因為色界的煩惱粗重，所以在這三地斷除。『能化百佛下。三明攝化。三等差別配對三地可解。』在『能化百佛』之後，第三是說明攝受和教化。三種等級的差別對應於三地，可以理解。『問信有幾種。答略有三種。一想信。輕毛菩薩十信是。二久信。三賢菩薩是。三證信。初二三地是也云云。』問：信有幾種？答：大致有三種。一是想信，輕毛菩薩的十信是。二是久信，三賢菩薩是。三是證信，初地、二地、三地是。『常以十五心下。四明發行種子。四攝者。佈施愛語利益同事。四無量者。慈悲喜捨。四弘誓願者』在『常以十五心』之後，第四是說明發起行持的種子。四攝（Catur-samgrahavastu，四種攝取眾生的方法）是佈施（Dana，給予）、愛語（Priya-vacana，說悅耳的話）、利益（Artha-kriya，做有益的事）、同事（Samanartha，與眾生一起工作）。四無量心（Catur-apramana，四種無限的心）是慈（Maitri，愿眾生快樂）、悲（Karuna，愿眾生離苦）、喜（Mudita，對眾生的快樂感到高興）、舍（Upeksha，平等心）。四弘誓願（Catur-pranidhana，四個偉大的誓願）是……

【English Translation】 English version: 'Xiang guan ye. Er di xu shi xia. San ming er ren.' This refers to mutual observation. After discussing the emptiness and reality of the 'Two Truths' (Satya-dvaya, the truths of the conventional and the ultimate), it explains the Two Kinds of Patience (Dve kshanti, two types of forbearance). By observing the Conventional Truth (Samvriti-satya, the mundane truth) as conditioned dharmas (laws) one obtains the Patience with Impermanence (Anitya-kshanti, forbearance towards impermanence). By observing the Ultimate Truth (Paramartha-satya, the highest truth) as unconditioned dharmas, one obtains the Patience with Non-origination (Anutpada-kshanti, forbearance towards non-arising). The Patience with Impermanence belongs to the Hinayana Tripitaka teaching. The Patience with Non-origination belongs to the Mahayana common teaching. 'Chu ti jing. Shi pusa shi jian xin xia. San ming she hua.' After explaining the substance, following 'the Bodhisattva's Ten Firm Minds,' it explains embracing and transforming. It uses the Bodhisattva with the seed of the path (Bodhisattva with the seed of the path) as a Chakravartin (Chakravartin, Wheel-Turning King), transforming the four continents (the four continents). Furthermore, the 'Ten Firm Minds' are formed by summarizing the above five patiences, three patiences, and two patiences into ten firm minds. 'Sheng yi qie zhong sheng shan gen zhe. Si ming sheng yong ye.' 'Generating the roots of goodness for all sentient beings,' this is the fourth explanation of the supreme function. 'Fu ren san pin jing yunyun.' The explanation of the three grades of Subduing Patience (subduing afflictions) ends here. Commentary on the Prajna Paramita Sutra for Humane Kings Protecting the Nation, Volume 3 Taisho Tripitaka, Volume 33, No. 1705, Commentary on the Prajna Paramita Sutra for Humane Kings Protecting the Nation Commentary on the Prajna Paramita Sutra for Humane Kings Protecting the Nation, Volume 4 Explained by Great Master Zhiyi of Tiantai, Recorded by Disciple Guanding 'You xin ren pusa xia. Di er ming xin ren. Wen si. Jin chu biao ming pei wei.' After 'Bodhisattva of Faith Patience,' the second is the explanation of Faith Patience (Shraddha-kshanti, forbearance of faith). It is divided into four parts. Now, first, it marks the name and assigns the position. 'Yan xin ren zhe. Yi wu lou xin san bao deng gu ming xin.' The so-called Faith Patience is named 'Faith' because of the unconditioned (Anasrava, without afflictions) faith, such as faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha). 'Yan shan da ming zhong xing zhe. Pei wei. Ru xia jing shuo. Shan jue chu di pusa. Zheng ren fa er kong gu ming shan jue ye.' The so-called 'practitioner in Good Understanding and Brightness' is the assigned position. As the sutra below says, 'Good Understanding' is the Bodhisattva of the first ground (Bhumis, stages of a Bodhisattva), because they have realized the emptiness of persons (Pudgala-shunyata, no-self of persons) and the emptiness of dharmas (Dharma-shunyata, no-self of phenomena), so they are called Good Understanding. 'Da ji li da. Wei er di pusa. Li po jie gou da zhen su li gu ming li da.' 'Understanding' is 'Leaving Understanding,' referring to the Bodhisattva of the second ground, because they have left the defilement of breaking precepts and understood the principles of the Ultimate Truth and Conventional Truth, so they are called Leaving Understanding. 'Ming ji ming hui. Wei san di pusa zhi hui guang ming zhao zhu fa gu gu ming ming hui.' 'Brightness' is 'Bright Wisdom,' referring to the Bodhisattva of the third ground, because the light of wisdom illuminates all dharmas, so they are called Bright Wisdom. 'Wu yin jia ren yu zhong xiu xing ming zhong xing zhe. Xia jing yun dao xing ren. Ci dao cheng ren ming xing ren.' The false person composed of the 'Five Skandhas' (Skandhas, form, feeling, perception, volition, consciousness) practices here, called 'practitioner in the middle.' The sutra below says 'practitioner of the path,' this refers to the person who has achieved the path, called 'practitioner'. 'Duan san jie xia. Er ming li zhang. Yi se fan nao cu gu. Yu ci san di er duan yunyun.' After 'severing the three realms,' the second is the explanation of leaving obstacles. Because the afflictions of the realm of form are coarse, they are severed in these three grounds. 'Neng hua bai fo xia. San ming she hua. San deng cha bie pei dui san di ke jie.' After 'being able to transform hundreds of Buddhas,' the third is the explanation of embracing and transforming. The differences in the three levels correspond to the three grounds, which can be understood. 'Wen xin you ji zhong. Da lue you san zhong. Yi xiang xin. Qing mao pusa shi xin shi. Er jiu xin. San xian pusa shi. San zheng xin. Chu er san di shi ye yunyun.' Question: How many kinds of faith are there? Answer: Roughly there are three kinds. First is conceptual faith, which is the ten faiths of the Light-haired Bodhisattva. Second is long-lasting faith, which is the Three Worthies Bodhisattva. Third is verified faith, which is the first, second, and third grounds. 'Chang yi shi wu xin xia. Si ming fa xing zhong zi. Si she zhe. Bu shi ai yu li yi tong shi. Si wu liang zhe. Ci bei xi she. Si hong shi yuan zhe' After 'always with the fifteen minds,' the fourth is the explanation of initiating the seeds of practice. The Four Ways of Gathering (Catur-samgrahavastu, four ways of embracing beings) are giving (Dana, generosity), kind speech (Priya-vacana, pleasant words), beneficial action (Artha-kriya, beneficial deeds), and cooperation (Samanartha, working together). The Four Immeasurable Minds (Catur-apramana, four infinite minds) are loving-kindness (Maitri, wishing beings happiness), compassion (Karuna, wishing beings freedom from suffering), joy (Mudita, rejoicing in the happiness of others), and equanimity (Upeksha, impartiality). The Four Great Vows (Catur-pranidhana, four great vows) are...

。瓔珞經云。愿一切眾生度苦斷集證滅修道。名四愿也。乃至成佛。從於初地用此十五心為根本云云。順忍菩薩下地三明順忍。文三。今初標名位。順無生忍觀而未正得。故名順忍。見勝現法者。即是位也。見謂順忍下品見理道品分明。即第四焰地。勝即中品第五難勝地。難勝有二義。一教化眾生。二不從煩惱。於二事得勝名難勝地。見法即第六現前地。因緣觀解現前故也。能斷三界心等煩惱縛者。二明除障。前斷色煩惱。此斷心煩惱。又前斷見惑。此斷思惑。故言心也。故現一身下。三明攝化。前信忍明化身。故云現百身千身萬身。今順忍明實身。故云現一身於十方佛土化眾生也。問云何一身現於多土。答不思議力神通變化令眾見也。又無生忍菩薩下。第四明無生忍。文三。今初標名位。謂以自他共無因。求色心二法不可得。於此得智名無生忍。所謂遠不動觀慧者。此配位也。遠即第七遠行地。能至有功用心後邊故。不動即第八不動地。有相煩惱不能動故。觀慧即第九善慧地。四無礙解化眾生故。亦能斷三界心色等煩惱。習者二明除障。前各斷一重。今雙斷正習也。故現不可說下。三明攝化分齊云云。複次寂滅忍下。第五辨寂滅忍。文四。初標名位三。一標名者。前之四忍未盡法源。今之一忍寂諸心色滅于想習名寂

【現代漢語翻譯】現代漢語譯本《瓔珞經》中說：『愿一切眾生度脫苦難，斷除煩惱的根源，證得寂滅的境界，修習通往解脫的道路。』這被稱為四弘誓願。乃至最終成就佛果，從初地菩薩開始，就以這十五種心為根本等等。順忍菩薩在下三地修習三明順忍。分為三部分。現在是第一部分，標明名位。順無生忍，觀察但尚未真正獲得，所以稱為順忍。『見勝現法者』，這就是順忍菩薩的位次。『見』是指順忍下品，見到理道的品類分明，即第四焰慧地。『勝』是指中品，即第五難勝地。難勝有兩種含義：一是教化眾生，二是不受煩惱的影響。在這兩件事上獲得勝利，所以稱為難勝地。『見法』即第六現前地，因為因緣觀的理解已經現前。『能斷三界心等煩惱縛者』，這是第二部分，說明去除障礙。前面斷除的是色界的煩惱，這裡斷除的是心界的煩惱。而且，前面斷除的是見惑，這裡斷除的是思惑，所以說是『心』。『故現一身下』，這是第三部分，說明攝受教化。前面的信忍說明的是化身，所以說『現百身千身萬身』。現在順忍說明的是實身，所以說『現一身於十方佛土化眾生』。問：『為什麼一身能顯現在多個佛土？』答：『這是不可思議的神通變化之力，讓眾生都能見到。』『又無生忍菩薩下』，這是第四部分，說明無生忍。分為三部分。現在是第一部分，標明名位。意思是說，通過自己、他人、共同、無因這四種方式，去尋求色法和心法，但都不可得。於此獲得智慧，稱為無生忍。『所謂遠不動觀慧者』，這是配對位次。『遠』是指第七遠行地，能夠到達有功用心的後邊。『不動』是指第八不動地，因為有相的煩惱不能動搖他。『觀慧』是指第九善慧地，因為具有四無礙解，能夠教化眾生。『亦能斷三界心色等煩惱習者』，這是第二部分，說明去除障礙。前面各自斷除一種，現在是同時斷除正使和習氣。『故現不可說下』，這是第三部分，說明攝受教化的分際等等。『複次寂滅忍下』，這是第五部分，辨別寂滅忍。分為四部分。第一部分，標明名位，又分為三點。第一點，標明名稱。前面的四種忍都還沒有窮盡法的根源，現在的這種忍，寂靜諸心和色法，滅除妄想和習氣，稱為寂滅忍。

【English Translation】 English version The Yingluo Sutra says: 'May all sentient beings cross over suffering, cut off the accumulation of afflictions, realize the cessation of suffering, and cultivate the path to liberation.' This is called the Four Great Vows. And so on, until attaining Buddhahood, from the initial Bhumi (ground) onwards, these fifteen minds are used as the foundation, and so on. The Kshanti (Patience) Bodhisattva of Anuloma (compliant) practices the three Vidyas (clear knowing) of Anuloma Kshanti in the lower three grounds. This section has three parts. Now is the first part, marking the name and position. Anuloma Anutpattikadharmakshanti (compliant acceptance of the non-arising of phenomena), observing but not yet truly attaining, is therefore called Anuloma Kshanti. 'Those who see the superior present Dharma', this is the position of the Anuloma Kshanti Bodhisattva. 'Seeing' refers to the lower grade of Anuloma Kshanti, seeing the categories of the path of principle clearly, which is the Fourth Arcismati Bhumi (ground of blazing wisdom). 'Superior' refers to the middle grade, which is the Fifth Sudurjaya Bhumi (difficult to conquer ground). Sudurjaya has two meanings: one is to teach and transform sentient beings, and the other is not to be influenced by afflictions. Gaining victory in these two matters is called the Sudurjaya Bhumi. 'Seeing the Dharma' is the Sixth Abhimukhi Bhumi (ground of manifestation), because the understanding of dependent origination is already manifest. 'Those who can sever the bonds of the afflictions of the mind, etc., of the three realms', this is the second part, explaining the removal of obstacles. Previously, the afflictions of the Rupa Dhatu (form realm) were severed, and here the afflictions of the mind are severed. Moreover, previously the Dristi Hetu (afflictions of view) were severed, and here the Vichikitsa Hetu (afflictions of thought) are severed, so it is said 'mind'. 'Therefore, manifesting one body below', this is the third part, explaining the reception and transformation. The previous Shraddha Kshanti (patience of faith) explained the Nirmanakaya (transformation body), so it is said 'manifesting hundreds, thousands, ten thousands of bodies'. Now Anuloma Kshanti explains the Sambhogakaya (enjoyment body), so it is said 'manifesting one body in the ten directions of Buddha lands to transform sentient beings'. Question: 'Why can one body manifest in multiple Buddha lands?' Answer: 'This is the inconceivable power of supernatural transformation, allowing all sentient beings to see.' 'Moreover, the Anutpattikadharmakshanti Bodhisattva below', this is the fourth part, explaining Anutpattikadharmakshanti (acceptance of the non-arising of phenomena). It is divided into three parts. Now is the first part, marking the name and position. It means that through oneself, others, together, and without cause, seeking Rupa (form) and Citta (mind) two Dharmas (phenomena), but they are unattainable. Gaining wisdom in this, it is called Anutpattikadharmakshanti. 'The so-called Durangama (far-reaching), Acala (immovable), Gyanavati (wisdom) Prajna (wisdom)', this is matching the positions. 'Far-reaching' refers to the Seventh Durangama Bhumi (far-going ground), able to reach the end of intentional effort. 'Immovable' refers to the Eighth Acala Bhumi (immovable ground), because the afflictions of form cannot move him. 'Wisdom' refers to the Ninth Sadhumati Bhumi (good intelligence ground), because having the Four Pratisamvids (analytical knowledges), he is able to teach and transform sentient beings. 'Also able to sever the afflictions of the mind, form, etc., of the three realms, the habits', this is the second part, explaining the removal of obstacles. Previously, each severed one type, and now simultaneously sever the Kleshas (afflictions) and habits. 'Therefore, manifesting the unspeakable below', this is the third part, explaining the boundaries of reception and transformation, and so on. 'Furthermore, the Nirvana Kshanti below', this is the fifth part, distinguishing Nirvana Kshanti. It is divided into four parts. The first part, marking the name and position, is further divided into three points. The first point, marking the name. The previous four Kshantis (patience) have not yet exhausted the source of the Dharma (phenomena), and this Kshanti (patience) now quiets all minds and forms, and extinguishes delusions and habits, and is called Nirvana Kshanti.

滅忍云云。佛與菩薩下。二明證用。金剛是喻。三昧是定。有以煩惱如金剛。以其堅靳不可即斷。非佛智力無能斷者。如經中龜甲羊角所能破者。是此義也。有以智慧如金剛。能破煩惱不為彼損。亦大經中。如金剛寶瓶無嘶破聲。是其義也。今佛與十地菩薩同用寂滅忍。入金剛三昧也云云。下忍中行下。三配位。下忍即法雲。上忍即佛也。薩婆若此云一切智。又無礙道因位攝故名下忍。解脫道果攝故名上忍。又法雲與佛同入金剛三昧。前心名菩薩後心名佛。無有中間故。但上下。全之四忍俱是因位故有三品。問諸經有等覺。何故此中不立。答若依余經即合有三品。下品十地。中品等覺。上品妙覺。今般若附通不同別教。故但論法雲即及佛地。故大品云。十地菩薩當知如佛。如者未是義。大經亦云。十地菩薩見性未了。此皆通教意也云云。共觀第一義諦下。第二辨除障。文三。初明所觀之境。同觀真諦而明昧不同。如大經云。如十地菩薩聞見佛性。諸佛如來眼見佛性。又十地菩薩名有上士。佛名無上士。又菩薩如十四夜月。佛如十五夜月等云云。斷三界心習者。二正辨除障。前無生忍中雙斷心色粗習。今此忍中。永斷心法細習也。無明盡相下。三明二道差別之相。無明盡相為金剛者。此無礙道也。言盡相者未盡之義。如

【現代漢語翻譯】現代漢語譯本滅忍云云。（滅忍：指寂滅忍）佛與菩薩下。二、明證用。（證用：指證得后的作用）金剛是喻。（金剛：比喻堅固不壞）三昧是定。（三昧：指禪定）有人認為煩惱像金剛，因為它堅固難以立即斷除，非佛的智慧力量不能斷除。如同經中所說，龜甲羊角所能破除的，就是這個意思。有人認為智慧像金剛，能破除煩惱而不被煩惱所損害，也像《大般涅槃經》中所說，金剛寶瓶沒有嘶啞破裂的聲音，就是這個意思。現在佛與十地菩薩共同運用寂滅忍，進入金剛三昧等等。下忍中行下。三、配位。（配位：指將忍位與菩薩的階位對應）下忍即法雲。（法雲：指十地菩薩）上忍即佛也。（上忍：指佛果的忍位）薩婆若（Sarvajna）：此云一切智。又無礙道因位攝故名下忍。（無礙道：指證得真如理體的智慧，因位：指修行階段）解脫道果攝故名上忍。（解脫道：指斷除煩惱，獲得解脫的道路，果位：指證得佛果的階段）又法雲與佛同入金剛三昧，前心名菩薩，後心名佛，沒有中間的間隔，所以只有上下之分。全部的四忍都是因位，所以有三品之分。問：諸經中有等覺（等覺：指僅次於佛的菩薩階位），為什麼這裡不設立？答：如果依照其他經典，就應該有三品：下品是十地，中品是等覺，上品是妙覺（妙覺：指佛果）。現在《般若經》附屬於通教（通教：佛教宗派之一），不同於別教（別教：佛教宗派之一），所以只討論法雲和佛地。所以《大品般若經》說：『十地菩薩應當知道如同佛。』如同，是指還沒有達到佛的境界。《大般涅槃經》也說：『十地菩薩見性還沒有了徹。』這些都是通教的含義。共觀第一義諦下。第二、辨除障。（辨除障：辨別並去除修行的障礙）文三。初、明所觀之境。共同觀照真諦（真諦：指佛教的真實道理），但明瞭程度不同。如《大般涅槃經》所說：『如十地菩薩聽聞見到佛性，諸佛如來用眼睛見到佛性。』又十地菩薩名為有上士（有上士：指修行有進步空間的菩薩），佛名為無上士（無上士：指修行已達頂峰的佛）。又菩薩像十四夜的月亮，佛像十五夜的月亮等等。斷三界心習者。二、正辨除障。（正辨除障：真正辨別並去除障礙）前面無生忍（無生忍：指證悟諸法不生不滅的智慧）中，同時斷除心和色的粗重習氣。現在這個忍中，永遠斷除心法的細微習氣。無明盡相下。三、明二道差別之相。（明二道差別之相：說明兩種道路的差別）無明盡相為金剛者，這是無礙道。說『盡相』，是指還沒有完全斷盡的意思，如同...

【English Translation】 English version The extinction of forbearance, and so on. The Buddha and Bodhisattvas below. Second, clarifying the proof and application. 'Vajra' is a metaphor. 'Samadhi' is concentration. Some consider afflictions to be like vajra because they are firm and difficult to cut off immediately; only the power of the Buddha's wisdom can sever them. As it says in the sutras, what can be broken by tortoise shells and goat horns is this meaning. Some consider wisdom to be like vajra, capable of breaking afflictions without being harmed by them, also like the vajra vase in the Mahaparinirvana Sutra, which makes no cracking sound; that is its meaning. Now, the Buddha and the Ten-Ground Bodhisattvas together use the extinction of forbearance to enter the Vajra Samadhi, and so on. Below 'lower forbearance in practice'. Third, matching positions. Lower forbearance is the Cloud of Dharma (Dharmamegha). Upper forbearance is the Buddha. Sarvajna: This means 'all-knowing'. Also, because the Path of Non-Obstruction is included in the causal stage, it is called lower forbearance. Because the Path of Liberation is included in the fruition stage, it is called upper forbearance. Furthermore, the Cloud of Dharma and the Buddha enter the Vajra Samadhi together; the preceding mind is called Bodhisattva, and the subsequent mind is called Buddha, with no intermediate interval, so there is only upper and lower. All four forbearances are causal stages, so there are three grades. Question: The sutras mention Equal Enlightenment (Samantabuddha). Why is it not established here? Answer: If according to other sutras, there should be three grades: the lower grade is the Ten Grounds, the middle grade is Equal Enlightenment, and the upper grade is Wonderful Enlightenment (Myobuddha). Now, the Prajna Sutra is affiliated with the Common Teaching (Sadharana-yana), different from the Distinct Teaching (Asadharana-yana), so it only discusses the Cloud of Dharma and the Buddha-ground. Therefore, the Large Perfection of Wisdom Sutra says: 'The Ten-Ground Bodhisattvas should know as the Buddha.' 'As' means not yet being. The Mahaparinirvana Sutra also says: 'The Ten-Ground Bodhisattvas' seeing of the nature is not yet complete.' These are all meanings of the Common Teaching. Below 'together contemplating the ultimate truth'. Second, distinguishing and removing obstacles. The text has three parts. First, clarifying the object of contemplation. Together contemplating the true reality, but with different degrees of clarity. As the Mahaparinirvana Sutra says: 'Like the Ten-Ground Bodhisattvas hearing and seeing the Buddha-nature, the Buddhas and Tathagatas see the Buddha-nature with their eyes.' Also, the Ten-Ground Bodhisattvas are called Superior Beings (Uttama-purusa), and the Buddha is called the Supreme Being (Anuttara-purusa). Furthermore, the Bodhisattva is like the fourteenth night moon, and the Buddha is like the fifteenth night moon, and so on. Those who sever the mental habits of the Three Realms. Second, truly distinguishing and removing obstacles. In the preceding Non-Arising Forbearance (Anutpattika-dharma-ksanti), both the coarse habits of mind and form are severed. In this forbearance now, the subtle habits of the mind-dharma are permanently severed. Below 'the exhaustion of ignorance'. Third, clarifying the differences between the two paths. 'The exhaustion of ignorance is vajra': this is the Path of Non-Obstruction. Saying 'exhaustion' means not yet completely exhausted, like...

煙是火相而未是火。金剛喻定。是盡無明之相而無明未盡。問若無明未盡應是煩惱。何故前文。佛與菩薩同入此定。答無明之性即是于明。如燈生時即同滅時。只以一念無明心變為明。微明即菩薩。大明即佛也。盡相無相為薩婆若者。此解脫道。前金剛下定。但盡色心粗細之相。不得名一切智。今佛地非但盡相亦盡無相。故得名一切智。可謂緣觀雙冥境智俱寂也。超度世諦下。第三約諦辨異。三賢多住世諦十地多住真諦。真諦即無。世諦即有。超世諦故非有。超真諦故非無。非有非無即薩云若。問薩婆若薩云若有何差別。答有二說。一云同。二云異。同者彼此無殊。異者薩婆若是一切智。薩云若一切種智。今謂。說五忍文寂滅忍中既唯分二品。不應更有薩婆若薩。云若之別。復說即有密明等覺之義。即于寂滅忍中有上中下。下即十地。中一切智。上一切種智。若依經超度二諦外為第十一地薩云若者。即依前釋云云。無緣大悲下。四明攝化分齊。文二。今初略者。一切眾生在於三界。佛以大悲而濟拔之。法華云。諸子游戲來入此宅。長行即云。長者驚入火宅。凈名云。菩薩病者從大悲起。皆此意也。大悲是能化心。眾生是所化境。薩婆若是能化體。大悲有三。一眾生緣悲。外道亦有。二法緣悲。二乘亦有。三無緣悲。唯

佛獨有。善男子下第二依宗廣釋。文三。初約正理三界者欲色無色等三也。藏者能含六道四生也。果者分段報果也。報者苦樂等報也。二十二根者。眼等六根苦樂憂喜舍五成十一根。男女命三信進念定慧等五成十九根。未知根欲知根知已根成二十二根。二十一根不出分段三界。知已根不出變易三界。諸佛三身亦不出三界者。以法身即應化也。大經云。今我此身即是法身。法華云。常在靈鷲山及余諸住處。普賢觀云。釋迦牟尼名毗盧遮那遍一切處。華嚴云。亦名釋迦亦名舍那等。既知三身即一身。亦須知界外即界內也。三界外無眾生下。二明聽說。說云界外有眾生可化者。此外道說。非佛說也。問界外實無眾生耶。答聖教不同。有無異說。此經則云界外無眾生。余經則有。法華云。余國作佛三百由旬外權置化城。凈名云。上方界分度如四十二恒佛土。有佛名香積。若界外無人。豈容三界內。上方更有爾許佛土耶。故知亦有。問此經云無。余經云有。如何會通答此經云無。無變易眾生。余經云有。有變易眾生。故大論云。聲聞生界外白銀世界無煩惱名。只約無煩惱即云無眾生。而聲聞無明未斷。豈實無耶。此文正是通教意。偏論界內煩惱眾生也。衛世師外道說有六諦。大有經是其一諦。彼經說云。此三界外別有世界。若言

【現代漢語翻譯】現代漢語譯本佛陀獨有（佛陀所證悟的境界是獨一無二的）。『善男子』以下是第二部分，依據宗義廣泛地解釋。分為三部分。首先，從正理上說，三界指的是欲界、色界、無色界這三界。『藏』指的是能包含六道四生。『果』指的是分段生死的報應之果。『報』指的是苦、樂等報應。『二十二根』指的是眼等六根，苦、樂、憂、喜、舍五種感受構成十一根，男女根和命根構成三根，信、進、念、定、慧等五種構成十九根，再加上未知根、欲知根、知已根，總共構成二十二根。二十一根不出分段三界，知已根不出變易三界。諸佛的三身也不出三界，因為法身就是應化身。《大般涅槃經》說：『現在我的這個身體就是法身。』《法華經》說：『常在靈鷲山及其他住所。』《普賢觀經》說：『釋迦牟尼佛名為毗盧遮那佛，遍一切處。』《華嚴經》說：『也名釋迦，也名舍那等。』既然知道三身就是一身，也應該知道界外就是界內。『三界外無眾生』以下是第二部分，說明聽法者。如果說界外有眾生可以度化，這是外道的說法，不是佛陀的說法。問：界外真的沒有眾生嗎？答：聖教不同，有無的說法也不同。這部經說界外沒有眾生，其他的經則說有。《法華經》說：『在其他國土作佛，在三百由旬外權且設定化城。』《維摩詰經》說：『上方界分所度的眾生，如四十二恒河沙數的佛土。』如果界外沒有人，怎麼能在三界內，上方還有這麼多的佛土呢？所以可知界外也是有的。問：這部經說沒有，其他的經說有，如何會通呢？答：這部經說沒有，是沒有變易生死的眾生。其他的經說有，是有變易生死的眾生。所以《大智度論》說：『聲聞生於界外的白銀世界，沒有煩惱之名。』只是就無煩惱而言，就說沒有眾生。而聲聞的無明未斷，難道真的沒有嗎？這段文字正是通教的意旨，偏重於論述界內的煩惱眾生。衛世師（Vaisheshika）外道說有六諦，大有經是其中之一諦。那部經說：『這三界外別有世界。』如果說

【English Translation】 English version Buddhas are unique (the realm enlightened by the Buddha is unique). 'Good man' below is the second part, extensively explaining based on the tenets of the sect. It is divided into three parts. First, from the perspective of correct reasoning, the Three Realms refer to the Desire Realm, the Form Realm, and the Formless Realm. 'Store' refers to that which can contain the Six Paths and Four Births. 'Fruit' refers to the fruit of retribution of segmented life and death. 'Retribution' refers to retributions such as suffering and happiness. 'Twenty-two roots' refers to the six roots of eye, etc., the five feelings of suffering, happiness, sorrow, joy, and equanimity constitute eleven roots, the male and female roots and the life root constitute three roots, faith, diligence, mindfulness, concentration, wisdom, etc. constitute nineteen roots, plus the unknown root, the root to be known, and the known root, totaling twenty-two roots. Twenty-one roots do not go beyond the Segmented Three Realms, and the known root does not go beyond the Transformational Three Realms. The Three Bodies of the Buddhas also do not go beyond the Three Realms, because the Dharmakaya (法身) is the manifested body (應化身). The Mahaparinirvana Sutra says: 'Now this body of mine is the Dharmakaya.' The Lotus Sutra says: 'Always abiding on Vulture Peak (靈鷲山) and other abodes.' The Universal Worthy Contemplation Sutra says: 'Shakyamuni Buddha is named Vairocana Buddha (毗盧遮那佛), pervading all places.' The Avatamsaka Sutra says: 'Also named Shakya, also named Rocana, etc.' Since it is known that the Three Bodies are one body, it should also be known that outside the realm is inside the realm. 'Outside the Three Realms there are no sentient beings' below is the second part, explaining the listeners. If it is said that there are sentient beings outside the realm that can be saved, this is the teaching of externalists, not the teaching of the Buddha. Question: Are there really no sentient beings outside the realm? Answer: The holy teachings differ, and there are different views on existence and non-existence. This sutra says that there are no sentient beings outside the realm, while other sutras say there are. The Lotus Sutra says: 'Becoming a Buddha in other lands, temporarily setting up a transformation city three hundred yojanas away.' The Vimalakirti Sutra says: 'The sentient beings saved in the upper realms are like forty-two Ganges sands of Buddha lands.' If there are no people outside the realm, how can there be so many Buddha lands above within the Three Realms? Therefore, it can be known that there are also sentient beings outside the realm. Question: This sutra says there are none, and other sutras say there are, how can they be reconciled? Answer: This sutra says there are none, meaning there are no sentient beings subject to transformational life and death. Other sutras say there are, meaning there are sentient beings subject to transformational life and death. Therefore, the Mahaprajnaparamita Sastra says: 'Sravakas (聲聞) are born in the silver world outside the realm, without the name of afflictions.' It is only in terms of no afflictions that it is said that there are no sentient beings. But the ignorance of the Sravakas has not been cut off, so how can there truly be none? This passage is precisely the meaning of the Common Teaching (通教), focusing on discussing the afflicted sentient beings within the realm. The Vaisheshika (衛世師) externalists say there are six categories, the Mahatman is one of them. That sutra says: 'Outside these Three Realms there is another world.' If it is said

三界外別有眾生。同彼外道說也。實理而論。若言界外有眾生。即同外道。若言無即同二乘。諸佛菩薩見者。即不有不無。不有不無即非如非異。非如非異即不如三界見於三界。如斯等事法華中佛方顯了說也。大王我常下。第三引昔證今。我昔常說。斷三界煩惱果報盡名為佛。豈於三界外別有眾生耶。自性清凈名薩云若性者。即正因佛性一切眾生佛及菩薩同共有此。豈於三界外而更別有眾生可化也。眾生本業下。第三總結。文二。初總結五忍。眾生本業即煩惱。諸佛菩薩未成道時。亦有煩惱。由煩惱故修諸功德智慧。今得成佛。佛本煩惱與今眾生無異。故名為本。五忍中十四忍具足者。二結廣略。略即五忍。廣即十四。謂三賢是三十地及佛地成十四也。上來答前問兼利他竟。白佛言下。第二答后問兼自利。文二。先問后答。今初揲前問。是故更重申。十地是菩薩本業。菩薩于生死菩提無染名本業清凈。以凈法教化眾生。不同凡夫二乘雜煩惱法化眾生也。問雜煩惱化眾生有何失。答自既有縛。豈能化他凡夫。則師既墮弟亦隨墮。二乘則謗佛敗法。于諸眾生而起怨心。豈成利益耶。佛言從一地下。二答。文二。先略后廣。初又三。初明凈業所依。謂從歡喜乃至法雲。問何故但說十地。答地前三賢。賢而非聖不名本業清凈。

妙覺一地妙果已圓。故於因中舉十地。答自所行下。簡二行。一自行處即十地境。二佛行處謂妙覺地境。前十地但行自所行處。後金剛心通行二處。故下文云。得理盡三昧同佛行處。又瓔珞云。佛子菩薩爾時住大寂門。乃至過十地外與佛同坐也。一切知見故者。三釋成清凈。以佛五眼方能見一切法。以佛三智方能知一切法也。本業者下。第二廣答。文三。初標次釋后結。今初。可解。若菩薩住下。二釋十地為十。今初釋善覺地。文五。今初明土寬狹。言住百佛國者。國土有三。一說法土。百億日月化小乘。二神通土。億億日月化中乘。三智慧土。無量世界化菩薩。今言百佛國土者。說法土也。作閻浮提四天王者。二配位。化於四王中。作南方增長天王。以閻浮提勝於余方。有佛出此處故。又次第作四天王。依十地經。初地菩薩作閻浮鐵輪王。不言四天王。瓔珞云。修行一劫二劫三劫。十信善者有三品。上品善鐵輪王。化一天下。中品善粟散王。下品善人中王。十住銅輪王。十行銀輪王。十向金輪王。初地已上琉璃輪王。十地經初地作鐵輪王。此別教意也。瓔珞及此經。十善作鐵輪王圓教意也。修百法門者。三顯法門也。即自利行。於十善中一一更明十善故言百法門。二諦平等心者。四釋地中別行也。即俗即真故言平等

【現代漢語翻譯】現代漢語譯本妙覺一地，妙果已經圓滿。因此在因地中舉出十地。回答『自所行下』，是爲了區分兩種修行：一是菩薩的自行之處，即十地境界；二是佛的行處，即妙覺地境界。前十地的菩薩只能在自己的修行之處修行，而金剛心菩薩可以通行於兩種境界。所以下文說：『得理盡三昧，同佛行處。』又《瓔珞經》說：『佛子菩薩爾時住大寂門，乃至過十地外與佛同坐也。』『一切知見故者』，這是第三個解釋，成就清凈。因為只有佛的五眼才能見到一切法，只有佛的三智才能知曉一切法。『本業者下』，這是第二大段，詳細回答。分為三個部分：先是標示，然後解釋，最後總結。現在是第一部分，可以理解。『若菩薩住下』，這是第二部分，解釋十地為十個階段。現在開始解釋善覺地。分為五個部分。首先說明國土的寬廣。『言住百佛國者』，國土有三種：一是說法土，百億日月化度小乘；二是神通土，億億日月化度中乘；三是智慧土，無量世界化度菩薩。這裡說的『百佛國土』，指的是說法土。『作閻浮提（Jambudvipa，指娑婆世界）四天王者』，這是第二個方面，說明所處的地位。化身於四天王中，作為南方的增長天王。因為閻浮提勝過其他地方，佛就出於此處。而且依次作為四天王。依據《十地經》，初地菩薩作為閻浮鐵輪王，沒有提到四天王。《瓔珞經》說：『修行一劫二劫三劫，十信善者有三品。上品善鐵輪王，化一天下。中品善粟散王，下品善人中王。十住銅輪王，十行銀輪王，十向金輪王。初地已上琉璃輪王。』《十地經》說初地作為鐵輪王，這是別教的觀點。《瓔珞經》和此經說，十善作為鐵輪王，這是圓教的觀點。『修百法門者』，這是第三個方面，彰顯法門，即自利的行為。在十善中一一闡明十善，所以說是百法門。『二諦平等心者』，這是第四個方面，解釋地中的特殊修行，即俗諦即是真諦，所以說是平等。

【English Translation】 English version The wonderful enlightenment of the single ground has perfected its wonderful fruit. Therefore, the ten grounds are mentioned in the causal stage. The answer 'Zi Suo Xing Xia' (自所行下, 'below the self-practiced') distinguishes between two practices: one is the Bodhisattva's self-practiced place, which is the realm of the ten grounds; the other is the Buddha's practiced place, which is the realm of the wonderful enlightenment ground. Bodhisattvas in the first ten grounds can only practice in their own practiced places, while the Vajra Heart Bodhisattva can pass through both realms. Therefore, the following text says: 'Obtaining the Samadhi of exhausting principles is the same as the Buddha's practiced place.' Also, the Yingluo Sutra (瓔珞經, Garland Sutra) says: 'Buddha's disciples and Bodhisattvas at that time dwell in the Great Silence Gate, and even beyond the ten grounds, they sit with the Buddha.' 'Yi Qie Zhi Jian Gu Zhe' (一切知見故者, 'because of all knowledge and vision') is the third explanation, achieving purity. Because only the Buddha's five eyes can see all dharmas, and only the Buddha's three wisdoms can know all dharmas. 'Ben Ye Zhe Xia' (本業者下, 'below the fundamental karma') is the second major section, answering in detail. It is divided into three parts: first, the indication; then, the explanation; and finally, the conclusion. Now is the first part, which can be understood. 'Ruo Pusa Zhu Xia' (若菩薩住下, 'if the Bodhisattva dwells below') is the second part, explaining the ten grounds as ten stages. Now, we begin to explain the Good Awareness Ground. It is divided into five parts. First, it explains the breadth of the land. 'Yan Zhu Bai Fo Guo Zhe' (言住百佛國者, 'the statement of dwelling in a hundred Buddha-lands') refers to three types of lands: first, the Dharma-teaching land, where a hundred billion suns and moons transform and liberate the Hinayana; second, the supernatural power land, where a billion billion suns and moons transform and liberate the Middle Vehicle; and third, the wisdom land, where countless worlds transform and liberate Bodhisattvas. The 'hundred Buddha-lands' mentioned here refer to the Dharma-teaching land. 'Zuo Yan Fu Ti (閻浮提, Jambudvipa) Si Tian Wang Zhe' (四天王者, 'acting as the Four Heavenly Kings of Jambudvipa') is the second aspect, explaining the position. Transforming into the Four Heavenly Kings, acting as the Southern Growth Heavenly King. Because Jambudvipa is superior to other places, the Buddha appears here. Moreover, they successively act as the Four Heavenly Kings. According to the Ten Grounds Sutra (十地經, Dasabhumika Sutra), the Bodhisattva of the first ground acts as the Iron Wheel King of Jambudvipa, without mentioning the Four Heavenly Kings. The Yingluo Sutra says: 'Practicing for one kalpa, two kalpas, three kalpas, the virtuous of the ten faiths have three grades. The superior grade is the Iron Wheel King, transforming one world. The middle grade is the Scattered Grain King, and the lower grade is the King among Humans. The ten dwellings are the Bronze Wheel King, the ten practices are the Silver Wheel King, and the ten dedications are the Gold Wheel King. Above the first ground is the Crystal Wheel King.' The Ten Grounds Sutra says that the first ground acts as the Iron Wheel King, which is the view of the Separate Teaching. The Yingluo Sutra and this sutra say that the ten virtues act as the Iron Wheel King, which is the view of the Perfect Teaching. 'Xiu Bai Fa Men Zhe' (修百法門者, 'practicing a hundred Dharma-gates') is the third aspect, highlighting the Dharma-gates, which is the practice of benefiting oneself. Explaining the ten virtues one by one within the ten virtues, therefore it is said to be a hundred Dharma-gates. 'Er Di Ping Deng Xin Zhe' (二諦平等心者, 'the mind of equality between the two truths') is the fourth aspect, explaining the special practice within the ground, that is, the conventional truth is the ultimate truth, therefore it is said to be equality.

。化一切眾生者。五釋地中通行也。地地皆用化生為行。已下九地文句類此可解。住千佛下。二釋離達地。忉利天此云三十三天也。地經云。二地作金光王。瓔珞與此經同。千法門者。於前十善中一一各行百善也云云。住十萬下。三釋發光地。地經作忉利天王。瓔珞同此。住百億下四釋炎慧地。地經作炎摩天王。瓔珞同此作兜率天王。道品即三十七道品也。住千億下。五釋難勝地。二諦者真俗也。四諦者苦集滅道也。八諦者有作四無作四也。又苦空無常無我及常樂我凈處八也。地經作兜率天王。瓔珞同此作化樂天王。住十萬億下。六釋現前地。地經作化樂天王。瓔珞同此作他化天王。住百萬億下。七釋遠行地。地經作他化天至。瓔珞經云梵王。常以二智化眾生也。住百萬微塵下。八釋等觀地。地經作梵天王王一千界。瓔珞云梵師子瓔珞光光天王。雙照真俗不相違名為方便智。于入觀中能發神通名神通智。住百萬億下。九釋善慧地。地經作梵王王二千界。瓔珞經作凈天王。住不可說下。十釋法雲地。地經作大自在天王王三千界。瓔珞作大凈居天王。大自在大凈居大凈天皆同也。學行已滿名理盡三昧。唯有一行是如來行。所謂大般涅槃菩薩亦得名同佛行處。無明是三界之本。此惑已盡即三界原盡也。是故一切下。第三結。

【現代漢語翻譯】現代漢語譯本『化一切眾生者』（度化一切眾生），是指在五釋地（第五地，難勝地）中通行。每一地都以化生作為修行的方式。以下九地的文句都可以此類推，自行理解。『住千佛下』，是第二釋離達地（第二地，離垢地）。忉利天（Trayastrimsa）在這裡指的是三十三天。地經（《十地經》）中說，二地（第二地）的菩薩作為金光王。瓔珞經（《菩薩瓔珞本業經》）與此經的說法相同。『千法門者』（千法門），是指在前十善（十善業道）中，每一善都各行一百種善行。『住十萬下』，是第三釋發光地（第三地，發光地）。地經中說，此地的菩薩作為忉利天王。瓔珞經與此經相同。『住百億下』，是第四釋炎慧地（第四地，焰慧地）。地經中說，此地的菩薩作為炎摩天王（Yama）。瓔珞經與此經相同，說作為兜率天王（Tusita）。『道品』（道品）指的是三十七道品（三十七菩提分法）。『住千億下』，是第五釋難勝地（第五地，極難勝地）。『二諦者』（二諦）指的是真諦（勝義諦）和俗諦（世俗諦）。『四諦者』（四諦）指的是苦諦、集諦、滅諦、道諦。『八諦者』（八諦）指的是有作四（有為四諦）和無作四（無為四諦）。或者指苦、空、無常、無我，以及常、樂、我、凈這八種。地經中說，此地的菩薩作為兜率天王。瓔珞經與此經相同，說作為化樂天王（Nirmanarati）。『住十萬億下』，是第六釋現前地（第六地，現前地）。地經中說，此地的菩薩作為化樂天王。瓔珞經與此經相同，說作為他化天王（Paranirmita-vasavartin）。『住百萬億下』，是第七釋遠行地（第七地，遠行地）。地經中說，此地的菩薩作為他化天王。瓔珞經說作為梵王（Brahma）。（菩薩）常常用二智（兩種智慧）來度化眾生。『住百萬微塵下』，是第八釋等觀地（第八地，不動地）。地經中說，此地的菩薩作為梵天王，統治一千個世界。瓔珞經說作為梵師子瓔珞光光天王。雙照真俗（同時照見真諦和俗諦）而不相違背，這叫做方便智（Upaya-jnana）。在入觀（進入禪定）中能夠發起神通，這叫做神通智（Abhijnana-jnana）。『住百萬億下』，是第九釋善慧地（第九地，善慧地）。地經中說，此地的菩薩作為梵天王，統治二千個世界。瓔珞經說作為凈天王。『住不可說下』，是第十釋法雲地（第十地，法雲地）。地經中說，此地的菩薩作為大自在天王（Mahesvara），統治三千個世界。瓔珞經說作為大凈居天王。大自在天、大凈居天、大凈天都是相同的。學行已經圓滿，這叫做理盡三昧（真理窮盡三昧）。唯有一種行是如來行（如來的行為），那就是所謂的大般涅槃（Mahaparinirvana），菩薩也可以得到相同的名稱，行於佛的行處。無明（Avidya）是三界（欲界、色界、無色界）的根本。這種迷惑已經窮盡，也就是三界的根源已經窮盡。『是故一切下』，是第三總結。

【English Translation】 English version 'To transform all sentient beings' refers to the practice prevalent in the Fifth Ground, the Ground of Difficult Victory (Nirjita). In each ground, transformation is used as a means of practice. The sentences in the following nine grounds can be understood similarly. 'Residing below a thousand Buddhas' is the second explanation of the Ground of Freedom from Defilement (Vimala). Trayastrimsa here refers to the Thirty-three Heavens. The Sutra on the Grounds (Dasabhumika Sutra) states that the Bodhisattva in the Second Ground acts as the Golden Light King. The Garland Sutra (Bodhisattva Garland Sutra) agrees with this sutra. 'A thousand Dharma Doors' refers to practicing a hundred good deeds within each of the preceding ten good deeds (ten wholesome actions). 'Residing below a hundred thousand' is the third explanation of the Ground of Radiating Light (Prabhakari). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Trayastrimsa Heaven King. The Garland Sutra agrees with this sutra. 'Residing below a hundred billion' is the fourth explanation of the Ground of Blazing Wisdom (Arcismati). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Yama Heaven King. The Garland Sutra agrees with this sutra, stating that they act as the Tusita Heaven King. 'Qualities of the Path' refers to the thirty-seven qualities conducive to enlightenment (thirty-seven factors of enlightenment). 'Residing below a thousand billion' is the fifth explanation of the Ground of Difficult Victory (Sudurjaya). 'Two Truths' refers to the ultimate truth (paramartha-satya) and the conventional truth (samvriti-satya). 'Four Truths' refers to the Four Noble Truths: suffering (duhkha), origination (samudaya), cessation (nirodha), and the path (marga). 'Eight Truths' refers to the four conditioned (with outflows) and four unconditioned (without outflows). Alternatively, it refers to suffering, emptiness, impermanence, no-self, and permanence, bliss, self, purity. The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Tusita Heaven King. The Garland Sutra agrees with this sutra, stating that they act as the Nirmanarati Heaven King. 'Residing below a hundred thousand billion' is the sixth explanation of the Ground of Manifestation (Abhimukhi). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Nirmanarati Heaven King. The Garland Sutra agrees with this sutra, stating that they act as the Paranirmita-vasavartin Heaven King. 'Residing below a million billion' is the seventh explanation of the Ground of Going Afar (Duramgama). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Paranirmita-vasavartin Heaven King. The Garland Sutra states that they act as the Brahma King. (Bodhisattvas) often use two wisdoms to transform sentient beings. 'Residing below a million dust motes' is the eighth explanation of the Ground of Immovability (Acala). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Brahma Heaven King, ruling over a thousand worlds. The Garland Sutra states that they act as the Brahma Lion Garland Light Light Heaven King. Simultaneously illuminating the ultimate and conventional truths without contradiction is called expedient wisdom (Upaya-jnana). Being able to generate supernormal powers in meditative absorption is called supernormal power wisdom (Abhijnana-jnana). 'Residing below a million billion' is the ninth explanation of the Ground of Good Wisdom (Sadhumati). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Brahma Heaven King, ruling over two thousand worlds. The Garland Sutra states that they act as the Pure Heaven King. 'Residing below the unspeakable' is the tenth explanation of the Ground of Cloud of Dharma (Dharmamegha). The Sutra on the Grounds states that the Bodhisattva in this ground acts as the Great自在Heaven King (Mahesvara), ruling over three thousand worlds. The Garland Sutra states that they act as the Great Pure Abode Heaven King. The Great自在Heaven, the Great Pure Abode Heaven, and the Great Pure Heaven are all the same. The learning and practice are already complete, this is called the Samadhi of Exhausting Principle. Only one practice is the Tathagata's practice, which is the so-called Great Parinirvana (Mahaparinirvana). Bodhisattvas can also obtain the same name, acting in the place where the Buddha acts. Ignorance (Avidya) is the root of the Three Realms (desire realm, form realm, formless realm). This delusion has been exhausted, which means the origin of the Three Realms has been exhausted. 'Therefore, everything below' is the third conclusion.

文二。先結菩薩業。若十方下。二結如來業。又是答釋妙覺地也。爾時百萬下。大章第二月光偈贊。文三。一時眾供養。二月光贊佛。三大眾得益。初又二。初財供養佛。合掌下。次法供養云云。今于佛前下。二月光正贊。文二。一明贊處。世尊導師下。二正發言贊。偈者竭也。攝義竭盡故名為偈。四句為偈。句有三四五七等差別。若梵天以三十二字為首盧偈。即以八字為句也云云。五十九行大分為三。初六行總頌上義。二四十五行別頌十四忍。三八行總結頌五忍。初人三。前三行嘆別相三寶。次兩行嘆五忍。后一行嘆一體三寶。初文三。佛法僧差別也。眾生及器二世間俱尊名世尊。引導匠成名導師。導師不同。有世間導師出世導師。出世中有拙度巧度次第度一心度等。金剛體嘆法身也。心行下。二兩句嘆法寶。凈名云心凈已度諸禪定。此中雲寂滅。凈名云。三轉法輪于大千其輪本來常清凈。此中雲心行寂滅轉法輪。一句包之義理不失。又初句嘆佛身業。次句嘆心業。次句嘆口業。又佛五事具足。一世尊威德具足。二導師智慧具足。三金剛體法身具足。四心行寂滅解脫具足。五轉法輪化他具足云云。捷疾應機名辨。八音者。梵摩喻經云。一最好聲。二易了聲。三調和聲。四柔軟聲。五不誤聲。六不女聲。七尊重聲。八

【現代漢語翻譯】現代漢語譯本文二。首先總結菩薩的功德事業。『若十方』以下，總結如來的功德事業。這也是回答解釋妙覺地的含義。『爾時百萬』以下，是第二大章，月光菩薩用偈頌讚嘆佛陀。分為三個部分：一是當時大眾的供養，二是月光菩薩讚歎佛陀，三是大眾獲得利益。第一部分又分為兩個小部分：首先是財物供養佛陀，『合掌』以下，其次是以佛法供養，等等。『今于佛前』以下，是第二部分，月光菩薩正式讚歎。分為兩個部分：一是說明讚歎的處所，『世尊導師』以下，二是正式發言讚歎。偈，意思是竭盡。因為能夠攝取義理並竭盡其意，所以稱為偈。四句為一偈。句有三字、四字、五字、七字等差別。如果梵天以三十二字作為首盧偈，那麼就是以八字為一句，等等。五十九行大體上分為三個部分：最初六行總括讚頌上面的義理；中間四十五行分別讚頌十四忍；最後八行總結讚頌五忍。最初的部分分為三個小部分：前三行讚歎別相三寶，接著兩行讚歎五忍，最後一行讚歎一體三寶。最初的部分又分為三個小部分，分別是佛、法、僧的差別。眾生和器世間都尊敬，所以稱為世尊（Lokajyestha，世間最尊貴者）。引導和造就，所以稱為導師（Neta，引導者）。導師也有不同，有世間導師、出世間導師。出世間導師中又有拙度、巧度、次第度、一心度等。金剛體讚歎的是法身（Dharmakaya，佛的法性之身）。『心行』以下的兩句讚歎法寶（Dharma，佛法）。《維摩詰經》說，心清凈就已經度過各種禪定。這裡說寂滅。維摩詰經說：『三轉法輪于大千，其輪本來常清凈。』這裡用『心行寂滅轉法輪』一句概括，義理沒有缺失。而且，第一句讚歎佛的身業（Kaya-karma，身體的行為），第二句讚歎心業（Mano-karma，心的行為），第三句讚歎口業（Vak-karma，語言的行為）。佛陀五事具足：一是世尊，威德具足；二是導師，智慧具足；三是金剛體，法身具足；四是心行寂滅，解脫具足；五是轉法輪，化他具足，等等。快速敏捷地適應時機，稱為辨才。八音，根據《梵摩喻經》所說：一是最好聽的聲音，二是容易理解的聲音，三是和諧的聲音，四是柔軟的聲音，五是不錯誤的聲音，六不是女性化的聲音，七是尊重的聲音，八...

【English Translation】 English version Section 2. First, conclude the Bodhisattva's deeds. 'If the ten directions' below, concludes the Tathagata's deeds. This also answers and explains the meaning of the Wonderful Enlightenment Ground. 'At that time, a million' below, is the second major chapter, the Moonbeam Bodhisattva's verses of praise. It is divided into three parts: first, the offerings of the assembly at that time; second, the Moonbeam Bodhisattva praises the Buddha; and third, the assembly gains benefits. The first part is further divided into two smaller parts: first, material offerings to the Buddha; 'Joining palms' below, second, offering with the Dharma, and so on. 'Now before the Buddha' below, is the second part, the Moonbeam Bodhisattva's formal praise. It is divided into two parts: first, explaining the place of praise, 'World Honored One, Guide' below; second, formally speaking in praise. 'Gatha' means to exhaust. Because it can capture the meaning and exhaust its intent, it is called a gatha. Four lines make a gatha. Lines have differences in three, four, five, or seven words, etc. If Brahma uses thirty-two words as the Shloka gatha, then it is eight words per line, and so on. The fifty-nine lines are broadly divided into three parts: the first six lines summarize and praise the above meaning; the middle forty-five lines separately praise the fourteen acceptances (kshanti); and the last eight lines summarize and praise the five acceptances. The initial part is divided into three smaller parts: the first three lines praise the distinct characteristics of the Three Jewels; the next two lines praise the five acceptances; and the last line praises the unified Three Jewels. The initial part is further divided into three smaller parts, which are the differences between the Buddha (Buddha, the enlightened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the community). Beings and the vessel world are both respected, so it is called the World Honored One (Lokajyestha, the most venerable in the world). Guiding and shaping, so it is called the Guide (Neta, the leader). Guides are also different, there are worldly guides and transcendental guides. Among transcendental guides, there are clumsy guidance, skillful guidance, sequential guidance, single-minded guidance, etc. The Diamond Body praises the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature). The two lines below 'Mind and action' praise the Dharma Jewel (Dharma, the teachings). The Vimalakirti Sutra says that the mind is pure and has already passed through various samadhis. Here it says quiescence. The Vimalakirti Sutra says: 'The three turnings of the Dharma wheel in the great chiliocosm, its wheel is originally always pure.' Here, the phrase 'Mind and action quiescence turning the Dharma wheel' summarizes it, and the meaning is not lost. Moreover, the first line praises the Buddha's body karma (Kaya-karma, actions of the body), the second line praises the mind karma (Mano-karma, actions of the mind), and the third line praises the speech karma (Vak-karma, actions of speech). The Buddha is complete with five things: first, the World Honored One, complete with majestic virtue; second, the Guide, complete with wisdom; third, the Diamond Body, complete with the Dharmakaya; fourth, mind and action quiescence, complete with liberation; fifth, turning the Dharma wheel, complete with transforming others, and so on. Quickly and nimbly adapting to the occasion is called eloquence. The eight qualities of voice, according to the Brahma-nimitta Sutra: first, the most pleasant sound; second, the easily understood sound; third, the harmonious sound; fourth, the soft sound; fifth, the unerring sound; sixth, the non-feminine sound; seventh, the respectful sound; eighth...

深遠聲。洪者大也。時眾下。三嘆僧寶。文中。總前大眾天無出家法。今言出家者。約心說也。三乘共行十地。故云成比丘眾菩薩行也。又人身出家成比丘眾。天心出家行菩薩行也。五忍功德下。二別嘆五忍。三賢十聖是因位名忍中行。佛居果地窮原盡理名能盡原。又十四皆云正士者。即四十一地也。十地為十。住行向及等覺名為四。成十四大士。圓教十四聖人。皆以一心三觀諦了諸法名忍中行。毗盧遮那眾行休息名能盡原云云。佛眾法海下一行。三嘆一體三寶。佛是佛寶眾是僧寶法是法寶。包含如海蘊積如藏。故無量功德攝在其中也。十善菩薩下。第二別頌十四忍。文五。初九行頌伏忍。二十行頌信忍。三八行頌順忍。四十行頌無生忍。五八行頌寂滅忍。初文二。前兩行頌伏忍方便即十信也。復有七行頌伏忍功德。即三賢也。初文二。先一行明離過。次一行明攝位。今初。古人云。十信菩薩由發大心求出三界。雖未能出。已能遠離惡道等苦。故言長別。今則不然。若別教十信是外凡。未能暫離。豈能長別。若圓教十信斷三界惑。至十住初。即斷界外無明等惑。以其但斷三界四住與羅漢齊。長別苦海。與二乘人同生方便有餘土。若羅漢支佛。于彼土遇余佛為說法華經。即成菩薩進斷無明。若十信菩薩縱未聞法華。亦能

【現代漢語翻譯】現代漢語譯本『深遠聲』。『洪』是大的意思。當時大眾都在下面。三次讚歎僧寶(Sangha Jewel)。文中總結了之前大眾和天都沒有出家修行的法門。現在說的出家，是從心性上說的。三乘(Triyana)共同修行的十地(Ten Bhumis)，所以說成就比丘眾(Bhikkhu Sangha)是菩薩(Bodhisattva)的修行。另外，人身出家成就比丘眾，天心出家修行菩薩行。『五忍功德下』。第二部分分別讚歎五忍(Fivefold Endurance)。三賢(Three Worthies)十聖(Ten Saints)是因位的名稱，在忍中修行。佛(Buddha)處於果地，窮盡本源和道理，稱為『能盡原』。另外，十四位都稱為『正士』，就是四十一地。十地為十，住(Abode)、行(Practice)、向(Direction)以及等覺(Near-Perfect Enlightenment)合起來稱為四。成就十四大士(Fourteen Great Bodhisattvas)。圓教(Perfect Teaching)的十四聖人，都以一心三觀(One Mind Three Contemplations)透徹瞭解諸法，稱為在忍中修行。毗盧遮那(Vairocana)的眾行休息，稱為『能盡原』等等。『佛眾法海下』一行。三次讚歎一體三寶(Three Jewels)。佛是佛寶，眾是僧寶，法(Dharma)是法寶。包含如海，蘊藏如藏。所以無量功德都包含在其中。『十善菩薩下』。第二部分分別讚頌十四忍。分為五段。最初九行讚頌伏忍(Subduing Endurance)。二十行讚頌信忍(Faith Endurance)。三八行讚頌順忍(Compliance Endurance)。四十行讚頌無生忍(Non-origination Endurance)。五八行讚頌寂滅忍(Quiescence Endurance)。最初的文分為兩部分。前兩行讚頌伏忍的方便，也就是十信(Ten Faiths)。還有七行讚頌伏忍的功德，也就是三賢。最初的文分為兩部分。先一行說明遠離過失。次一行說明攝取果位。現在開始第一部分。古人說，十信菩薩因為發大心求出三界(Three Realms)。雖然未能出去，已經能夠遠離惡道等苦。所以說『長別』。現在則不然。如果別教(Distinct Teaching)的十信是外凡，未能暫時離開，怎麼能長久遠離。如果圓教的十信斷除三界之惑，到十住(Ten Abodes)的最初，就斷除了界外無明等惑。因為他們只是斷除了三界的四住(Four Abodes)，與阿羅漢(Arhat)相同，長久遠離苦海，與二乘(Two Vehicles)之人一同生於方便有餘土(Land of Expediency)。如果阿羅漢或辟支佛(Pratyekabuddha)，在那片土地上遇到其他佛為他們說法華經(Lotus Sutra)，就會成為菩薩，進而斷除無明。如果十信菩薩縱然沒有聽聞法華，也能

【English Translation】 English version 'Deep and Far-Reaching Sound.' 'Vast' means great. At that time, the assembly was below. Three times praising the Sangha Jewel (Sangha Jewel). The text summarizes that previously, neither the assembly nor the heavens had a Dharma (Dharma) gate for leaving home. The leaving home spoken of now refers to the mind-nature. The Three Vehicles (Triyana) jointly cultivate the Ten Bhumis (Ten Bhumis), so it is said that accomplishing the Bhikkhu Sangha (Bhikkhu Sangha) is the practice of a Bodhisattva (Bodhisattva). Furthermore, leaving home in a human body accomplishes the Bhikkhu Sangha, while leaving home with a heavenly mind cultivates the Bodhisattva practice. 'Below the Merits of the Fivefold Endurance.' The second part separately praises the Fivefold Endurance (Fivefold Endurance). The Three Worthies (Three Worthies) and Ten Saints (Ten Saints) are names for the causal position, practicing within endurance. The Buddha (Buddha) is situated in the fruition position, exhaustively understanding the origin and principle, called 'Able to Exhaust the Origin.' Furthermore, all fourteen are called 'Righteous Ones,' which are the forty-one Bhumis. The Ten Bhumis are ten, and Abode, Practice, Direction, and Near-Perfect Enlightenment are combined as four. Accomplishing the Fourteen Great Bodhisattvas (Fourteen Great Bodhisattvas). The fourteen sages of the Perfect Teaching (Perfect Teaching) all thoroughly understand all Dharmas with the One Mind Three Contemplations (One Mind Three Contemplations), called practicing within endurance. The cessation of Vairocana's (Vairocana) collective practices is called 'Able to Exhaust the Origin,' and so on. 'Below the Buddha Assembly Dharma Sea,' one line. Three times praising the Unified Three Jewels (Three Jewels). The Buddha is the Buddha Jewel, the assembly is the Sangha Jewel, and the Dharma (Dharma) is the Dharma Jewel. Containing like the sea, accumulating like a treasure. Therefore, immeasurable merits are contained within it. 'Below the Ten Wholesome Bodhisattvas.' The second part separately praises the Fourteen Endurances. Divided into five sections. The first nine lines praise Subduing Endurance (Subduing Endurance). Twenty lines praise Faith Endurance (Faith Endurance). Three eight-line sections praise Compliance Endurance (Compliance Endurance). Forty lines praise Non-origination Endurance (Non-origination Endurance). Five eight-line sections praise Quiescence Endurance (Quiescence Endurance). The initial text is divided into two parts. The first two lines praise the expedient means of Subduing Endurance, which are the Ten Faiths (Ten Faiths). There are also seven lines praising the merits of Subduing Endurance, which are the Three Worthies. The initial text is divided into two parts. The first line explains being apart from faults. The next line explains gathering the fruition position. Now begins the first part. The ancients said that the Ten Faith Bodhisattvas, because they generate a great mind seeking to leave the Three Realms (Three Realms), although they have not yet left, are already able to be apart from the suffering of evil paths, and so on. Therefore, it is said 'long separation.' Now it is not so. If the Ten Faiths of the Distinct Teaching (Distinct Teaching) are external ordinary beings, unable to leave even temporarily, how can they be apart for a long time? If the Ten Faiths of the Perfect Teaching sever the delusions of the Three Realms, reaching the beginning of the Ten Abodes (Ten Abodes), they sever the ignorance and delusions beyond the realms. Because they only sever the Four Abodes (Four Abodes) of the Three Realms, being the same as Arhats (Arhat), they are apart from the sea of suffering for a long time, and together with those of the Two Vehicles (Two Vehicles), they are born in the Land of Expediency (Land of Expediency). If an Arhat or Pratyekabuddha (Pratyekabuddha) encounters another Buddha in that land who speaks the Lotus Sutra (Lotus Sutra) for them, they will become a Bodhisattva, further severing ignorance. If the Ten Faith Bodhisattvas, even if they have not heard the Lotus Sutra, can

漸次自斷無明。豈以不生惡道便是長別苦海。問此十信。與別教中何位相似。答奪而論之。別教地前次第修證。十住修從假入空觀。十行修從空入假觀。十回向修中道正觀。圓教十信即能圓修三觀。不可論同。與而言之。即別教十回向齊。問與前二教何位齊。答奪而論之。藏通二教巧拙雖異。但見於空不見不空。未識中道。圓教十信具修三觀。與前二教不可格量。與而為論。圓教十信藏通佛與二乘俱斷見思。即與藏通等佛地齊也。所言大信者。謂誓願大度生大說法大慈悲喜捨大也。區分各別名界。三苦八苦八萬四千苦名苦。迴轉不息如輪。沉浮出沒如海云云。中下品善下。二明攝位。修行十善必具三心。中下二心為粟散王。小王眾多猶如粟散。上品心行十善為鐵輪王。王閻浮提。其鐵輪寶廣一俱盧舍云云。若瓔珞上品鐵輪。中品粟散。下品人王云云。習種銅輪下。第二伏忍上中下功德文二。初兩行別嘆三品。為三輪王。次五行總嘆三品。今初。十住菩薩習種性人。作銅輪王王二天下。其銅輪寶廣二俱盧舍。十行菩薩性種性人。作銀輪王王三天下。其銀輪寶廣三俱盧舍。十回向菩薩道種性人。作金輪王王四天下。其金輪寶廣四俱盧舍。七寶者。女寶．珠寶．輪寶．主兵寶．主藏臣寶．象寶．馬寶等也。伏忍聖胎下。二總

嘆三品。文二。初一行列三十心。與十聖作胎故名聖胎。三十人總標數。十住下別列。經作信字。有人云。信即十信止則十住堅則十行。此恐與經文義理相違。有人云。信即十住止則十行堅則十回向。此則得義違文。今謂住信相似。傳寫者謬。應作住字讀之。三世諸佛下。二正嘆功德。文四。初嘆伏忍能生諸佛。以伏忍為入道之初門菩提之關鍵。誰人出不由戶。故三世諸佛由此而生。一切菩薩下。羅嘆伏忍能生菩薩。大海有本。所謂眾流。眾流之本必有涓滴。菩薩之行本乎伏忍。伏忍成立由於信心。若能發信心。入圓十住即斷無明。無明盤礴非一心三觀所不能斷。能斷之智從十信生。故佛嘆云信心難也。若得信心下。三明功能。若得圓信心必不退轉。即得入于初地之道。此中經文包含兩教。若約別教。即從十信漸進不退登于歡喜。若是圓教十信心菩薩即不退轉便登初住。圓教初住即別教初地。故華嚴及下經文亦以十住為十地也。必不退者。圓教十信必不退墮凡夫二乘及於三界。問本業瓔珞說十住中。第六住正觀現前。值佛菩薩善知識所護。則出七住常不退轉。七住以前名為退分。如佛初會有八萬人退。如凈目天子法才王子舍利弗等。欲入七住值惡因緣退落凡夫不善惡中作大邪見。今此經中不言退者何耶。答人心如面各

【現代漢語翻譯】現代漢語譯本嘆三品。文二。初一行列三十心。與十聖作胎故名聖胎（指在聖境中孕育）。三十人總標數。十住下別列。經作信字。有人云：『信即十信，止則十住，堅則十行。』此恐與經文義理相違。有人云：『信即十住，止則十行，堅則十回向。』此則得義違文。今謂住信相似，傳寫者謬，應作住字讀之。三世諸佛下。二正嘆功德。文四。初嘆伏忍能生諸佛。以伏忍為入道之初門，菩提之關鍵。誰人出不由戶？故三世諸佛由此而生。一切菩薩下。羅嘆伏忍能生菩薩。大海有本，所謂眾流。眾流之本必有涓滴。菩薩之行本乎伏忍。伏忍成立由於信心。若能發信心，入圓十住即斷無明（指對事物真相的迷惑）。無明盤礴非一心三觀所不能斷。能斷之智從十信生。故佛嘆云：『信心難也。』若得信心下。三明功能。若得圓信心必不退轉，即得入于初地之道。此中經文包含兩教。若約別教，即從十信漸進不退登于歡喜。若是圓教十信心菩薩即不退轉便登初住。圓教初住即別教初地。故華嚴及下經文亦以十住為十地也。必不退者，圓教十信必不退墮凡夫二乘及於三界。問：『本業瓔珞說十住中，第六住正觀現前，值佛菩薩善知識所護，則出七住常不退轉。七住以前名為退分。如佛初會有八萬人退。如凈目天子、法才王子、舍利弗等。欲入七住值惡因緣退落凡夫不善惡中作大邪見。今此經中不言退者何耶？』答：『人心如面各』

【English Translation】 English version Praising the Three Grades. Text 2. The first line lists the thirty minds. They are called 'Holy Embryo' (referring to being nurtured in a sacred realm) because they form the embryo with the Ten Saints. The thirty people are a general number, listed separately below under the Ten Dwellings. The scripture uses the word 'Faith'. Some say, 'Faith is the Ten Faiths, stopping is the Ten Dwellings, and firmness is the Ten Practices.' This may contradict the meaning of the scripture. Some say, 'Faith is the Ten Dwellings, stopping is the Ten Practices, and firmness is the Ten Dedications.' This gets the meaning but goes against the text. Now it is said that dwelling and faith are similar, and the copyist made a mistake. It should be read as 'Dwelling'. Below, 'The Buddhas of the Three Worlds'. Second, directly praising the merits. Text 4. First, praising the forbearance that can give rise to all Buddhas. Forbearance is the first gate to entering the path, the key to Bodhi (enlightenment). Who can go out without passing through the door? Therefore, the Buddhas of the Three Worlds are born from this. Below, 'All Bodhisattvas'. Listing and praising the forbearance that can give rise to Bodhisattvas. The great sea has a source, which is called the multitude of streams. The source of the multitude of streams must have trickles. The practice of Bodhisattvas is based on forbearance. The establishment of forbearance is due to faith. If one can generate faith and enter the perfect Ten Dwellings, one will cut off ignorance (referring to delusion about the true nature of things). Ignorance is vast and cannot be cut off except by the Three Contemplations of the One Mind. The wisdom to cut it off arises from the Ten Faiths. Therefore, the Buddha sighed, 'Faith is difficult.' Below, 'If one obtains faith'. Third, explaining the function. If one obtains perfect faith, one will surely not regress and will enter the path of the First Ground. This scripture contains two teachings. If according to the Separate Teaching, one gradually advances from the Ten Faiths without regression and ascends to Joy. If it is the Perfect Teaching, the Bodhisattva of the Ten Faiths will not regress and will ascend to the First Dwelling. The First Dwelling of the Perfect Teaching is the First Ground of the Separate Teaching. Therefore, the Avatamsaka Sutra and the scriptures below also regard the Ten Dwellings as the Ten Grounds. 'Surely will not regress' means that the Ten Faiths of the Perfect Teaching will surely not regress to ordinary people, the Two Vehicles, or the Three Realms. Question: 'The Fundamental Karma Garland Sutra says that in the Ten Dwellings, the Sixth Dwelling has correct contemplation present, and being protected by Buddhas, Bodhisattvas, and good teachers, one will emerge from the Seventh Dwelling and never regress. Before the Seventh Dwelling is called the regressive part. For example, in the Buddha's initial assembly, 80,000 people regressed. Like Pure Eye Heavenly Son, Dharma Talent Prince, Shariputra, etc. Wanting to enter the Seventh Dwelling and encountering evil conditions, they regressed to ordinary people and developed great evil views in unwholesome evil. Why does this scripture not mention regression?' Answer: 'People's hearts are like faces, each'

各不同。大聖隨機故亦差別。有說十行菩薩性種人。猶退墮地獄。又初阿僧祇劫猶退墮者。即入迴向人亦有退墮。瓔珞第一說十住第七名住不退。七住已前即有退義。約教而斷。初阿僧祇退者三藏意。十行退者通意。十回向退者別意。十信退者圓意。今云信心不退進入初住之地。即圓義也。教化眾生下。四明利他。上句明化他之行。教化眾生令常覺悟必不退轉。下句結嘆初心也。大經云。發心畢竟二不別。如是二心前心難。般若云。能生一念凈信。于無量佛而種善根。法華云。于無量劫行五波羅蜜。不如聞佛壽命生信等。皆斯義也。善覺菩薩下。第二頌信忍功德。文二。先頌三品。後後嘆。初文三。一四行頌初地下忍。次兩行頌一地中忍。后兩行頌三地上忍。初文二。初一行半嘆作王功能。俗如幻有真如幻無。心雖非實不無于幻。于幻宛然故云雙照。真俗空故故云平等。始登一乘下。二兩行半明入地功德。以一心三智住于諦理名住。能生諸德名地。地即別教初歡喜地。住即圓教初歡喜住也。於一心中即修三觀。萬德萬行並在其中。華首經云。一切德並在初發心中。即其義也。于第一義而不動者。別教則十回向菩薩修中道正觀未證故有動。至初地證得則無動。圓教則十信。修一心三觀猶有動。初住證得方無動也。離達開

【現代漢語翻譯】現代漢語譯本各不相同。大聖（指佛或菩薩）的隨機應化，所以也有差別。有人說十行位的菩薩，因為還有凡夫的習氣，仍然會退墮到地獄。又說初阿僧祇劫（極長的時間單位）仍然會退墮的人，即使進入迴向位，也有退墮的可能。《瓔珞經》第一篇說十住位的第七位名為住不退，七住位之前都有退轉的可能。這是從教義上判定的。初阿僧祇劫退轉是三藏教的觀點，十行位退轉是通教的觀點，十回向位退轉是別教的觀點，十信位退轉是圓教的觀點。現在說信心不退，進入初住位，就是圓教的意義。教化眾生以下，說明利他的行為。上句說明教化他人的行為，教化眾生使他們常常覺悟，必定不會退轉。下句總結讚歎初心。如《大般涅槃經》說：『發心和畢竟心，二者沒有差別。』像這樣，這兩種心中，最初的發心最為難得。《般若經》說：『能夠生起一念清凈的信心，就能在無量佛前種下善根。』《法華經》說：『在無量劫中修行五波羅蜜，不如聽聞佛的壽命而生起信心。』都是這個意思。善覺菩薩以下，第二部分是讚頌信忍的功德。分為兩部分，先讚頌三品，然後總結讚歎。先讚頌三品，又分為三部分。前四句讚頌初地的下忍，接著兩句讚頌一地的中忍，最後兩句讚頌三地的上忍。前四句又分為兩部分，前一行半讚歎作王的功能，世俗如幻有，真如如幻無。心雖然不是真實的，但並非沒有幻象。在幻象中清晰明瞭，所以說是雙照。真俗皆空，所以說是平等。始登一乘以下，接著兩行半說明入地的功德。以一心三智安住于真諦之理，名為住。能夠產生各種功德，名為地。地就是別教的初歡喜地，住就是圓教的初歡喜住。在一心中就修習三種觀，萬種功德萬種修行都在其中。《華嚴經》說：『一切功德都在最初的發心中。』就是這個意思。于第一義而不動者，別教的十回向菩薩修習中道正觀，因為沒有證得，所以會有動搖。到初地證得，就沒有動搖。圓教的十信位，修習一心三觀，仍然會有動搖。初住位證得，才沒有動搖。離達開

【English Translation】 English version They are all different. The Great Sage's (referring to Buddha or Bodhisattva) random transformations also cause differences. Some say that Bodhisattvas in the Ten Practices stage, because they still have the habits of ordinary people, can still fall into hell. Others say that those who still fall back in the initial Asamkhya-kalpa (an extremely long unit of time), even if they enter the Returning stage, may still fall back. The first chapter of the Inrakasutra says that the seventh of the Ten Abodes is called the Abode of Non-Regression; before the Seven Abodes, there is the possibility of regression. This is determined from the perspective of doctrine. Regression in the initial Asamkhya-kalpa is the view of the Tripitaka teaching; regression in the Ten Practices stage is the view of the Common teaching; regression in the Ten Dedications stage is the view of the Distinct teaching; regression in the Ten Faiths stage is the view of the Perfect teaching. Now, saying that faith does not regress and enters the stage of the First Abode is the meaning of the Perfect teaching. 'Teaching sentient beings' below explains the act of benefiting others. The first sentence explains the act of teaching others, teaching sentient beings to always be enlightened and surely not regress. The following sentence concludes and praises the initial aspiration. As the Mahaparinirvana Sutra says, 'The initial aspiration and the ultimate aspiration are not different.' Like this, among these two minds, the initial aspiration is the most difficult to attain. The Prajna Sutra says, 'Being able to generate a single thought of pure faith can plant good roots before countless Buddhas.' The Lotus Sutra says, 'Practicing the Five Paramitas for countless kalpas is not as good as hearing the Buddha's lifespan and generating faith.' All of these have the same meaning. 'Good Awareness Bodhisattva' below is the second part, praising the merit of faith and forbearance. It is divided into two parts: first praising the three grades, then concluding with praise. The first part, praising the three grades, is further divided into three parts. The first four lines praise the lower forbearance of the first ground; the next two lines praise the middle forbearance of the first ground; and the last two lines praise the upper forbearance of the third ground. The first four lines are further divided into two parts: the first one and a half lines praise the function of being a king; the mundane is like illusory existence, and true thusness is like illusory non-existence. Although the mind is not real, it is not without illusion. Being clear in the illusion is why it is called dual illumination. The truth and the mundane are both empty, so it is called equality. 'Beginning to ascend the One Vehicle' below, the next two and a half lines explain the merit of entering the ground. Abiding in the truth with the One Mind and Three Wisdoms is called abiding. Being able to generate various merits is called ground. Ground is the First Joyful Ground of the Distinct teaching, and abiding is the First Joyful Abiding of the Perfect teaching. Cultivating the Three Contemplations in one mind, all kinds of merits and practices are within it. The Avatamsaka Sutra says, 'All merits are in the initial aspiration.' This is the meaning. 'Not moving in the First Meaning' means that the Bodhisattvas of the Ten Dedications in the Distinct teaching cultivate the Middle Way Correct Contemplation, and because they have not attained it, there is movement. Upon attaining the First Ground, there is no movement. In the Perfect teaching, the Ten Faiths stage still has movement when cultivating the One Mind and Three Contemplations. Only upon attaining the First Abiding is there no movement. Lida Kai

士下。二兩行頌信忍中品。離達者。離破戒垢通達三觀。別教二地圓教二住。開士者開空法道也。大士正士開士等。並一義也。忉利明王位。現形明化。無緣等明智。世諦無法可緣。真諦無法可相。無緣無相即是中道第一義諦。無無者。一無無緣。一無無相。此二俱無。云何有生。故云無生。既真無生。何得有照。云何無二照。照無所照不二故也。明慧空照下。三兩行頌信忍上品。別則三地達人法二空得忍成就名空照。圓則三住即空即假即中名空照也。應形下明化也。忍心下明智。三諦即一諦。三心即一心。故云無二。即有即空故云出有入無。即空即有故云變化生也。善覺離明下。第二總結信忍。能滅三界色煩惱。即色是空。還觀三界身口色。即空是色。法性第一無遺照。無非中道也。有本作唯照。非經意也。炎慧下。第三頌順忍。文二。前六行正頌。后兩行總結。初文三。初兩行頌下品。次兩行頌中品。后兩行頌上品。初中炎慧妙光等者。即別教四地菩薩得精進波羅蜜成就。圓教即四住菩薩於三觀精進。緣寂即實智。照空有即權智也。勝慧下。次頌中品忍。別教五地菩薩入深禪定得於勝慧。圓教五住菩薩也。空空諦觀無二即動是寂。變化六道即寂是動也。法現下。三頌上忍。別教六地菩薩得般若圓滿。故云法現等。

【現代漢語翻譯】現代漢語譯本士下（指菩薩的位階）。以下兩行頌揚信忍中的中品。離達者（指遠離），遠離破戒的污垢，通達三觀（空觀、假觀、中觀）。別教（藏教、通教、別教、圓教中的別教）二地菩薩，圓教二住菩薩。開士（指開悟之士）是開啟空性之法道的人。大士、正士、開士等，意思相近。忉利明王位（指忉利天之明王所居之位），示現形相以明示教化。無緣等明智（指無所攀緣的明智），世俗諦中沒有可以攀緣的法，真諦中沒有可以取相的法。無緣無相即是中道第一義諦。無無者（指沒有『無』的『無』），一是無緣，一是無相，這二者都沒有，怎麼會有生呢？所以說無生。既然真諦是無生，又怎麼會有照呢？怎麼會沒有二照呢？照見無所照，所以是不二的。明慧空照下（指明慧照見空性），以下三兩行頌揚信忍中的上品。別教中三地菩薩通達人法二空，獲得忍的成就，名為空照。圓教中三住菩薩，即空即假即中，名為空照。應形下明化也（指應化身以明示教化）。忍心下明智（指安忍之心所生的明智），三諦（空諦、假諦、中諦）即是一諦，三心（過去心、現在心、未來心）即是一心，所以說無二。即有即空，所以說出有入無。即空即有，所以說變化生。善覺離明下（指善覺遠離），第二部分總結信忍。能滅三界（欲界、色界、無色界）的色煩惱，即色是空。還觀三界的身口色，即空是色。法性第一無遺照（指法性的第一義諦沒有遺漏的照見），沒有不是中道的。有的版本寫作『唯照』，不合經意。炎慧下（指如火焰般的智慧），第三部分頌揚順忍。分為兩部分，前六行是正頌，后兩行是總結。初文三（指初文分為三部分），初兩行頌揚下品，次兩行頌揚中品，后兩行頌揚上品。初中炎慧妙光等者（指初文中的炎慧妙光等），即別教四地菩薩獲得精進波羅蜜的成就，圓教即四住菩薩於三觀精進。緣寂即實智（指緣于寂滅即是實智），照空有即權智（指照見空有即是權智）。勝慧下（指殊勝的智慧），其次頌揚中品忍。別教五地菩薩進入甚深禪定，獲得殊勝的智慧，圓教五住菩薩也是如此。空空諦觀無二（指空性的諦觀沒有二），即動是寂，變化六道（指變化於六道之中），即寂是動。法現下（指法性顯現），三頌上忍。別教六地菩薩獲得般若圓滿，所以說『法現』等。

【English Translation】 English version Below refers to the position of a Bodhisattva. The following two lines praise the middle grade of Faith-Acceptance. 'One who is apart' refers to being apart from, being apart from the defilement of breaking precepts, and thoroughly understanding the Three Contemplations (Emptiness, Provisional Existence, and the Middle Way). The Second Ground of the Distinct Teaching (of the Four Teachings: Tripitaka, Common, Distinct, and Perfect), and the Second Abiding Stage of the Perfect Teaching. 'Enlightened Being' refers to one who opens the path of the Dharma of Emptiness. Great Being, Righteous Being, and Enlightened Being have similar meanings. 'Position of the Bright King of Trayastrimsa Heaven' refers to the position where the Bright King of Trayastrimsa Heaven resides, manifesting forms to clearly show teachings. 'Non-attachment and other clear wisdoms' refers to clear wisdom that is without clinging. In the mundane truth, there is no Dharma to cling to. In the ultimate truth, there is no Dharma to take form. Non-attachment and non-form are the Middle Way, the First Principle Truth. 'No-no' refers to the 'no' of 'no'. One is no-attachment, and the other is no-form. If both of these do not exist, how can there be birth? Therefore, it is said to be no-birth. Since the ultimate truth is no-birth, how can there be illumination? How can there be no dual illumination? Illumination illuminates nothing, therefore it is non-dual. Below 'Clear Wisdom Illuminating Emptiness' refers to clear wisdom illuminating emptiness. The following three sets of two lines praise the superior grade of Faith-Acceptance. In the Distinct Teaching, the Bodhisattva of the Third Ground thoroughly understands the emptiness of both persons and Dharmas, attains the accomplishment of acceptance, and is named 'Illuminating Emptiness'. In the Perfect Teaching, the Bodhisattva of the Third Abiding Stage is simultaneously emptiness, provisional existence, and the middle way, and is named 'Illuminating Emptiness'. 'Responding to forms below to clarify transformation' refers to responding to manifested bodies to clearly show teachings. 'Acceptance-mind below to clarify wisdom' refers to the wisdom born from the mind of acceptance. The Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) are one truth, and the Three Minds (past mind, present mind, future mind) are one mind, therefore it is said to be non-dual. Simultaneously existence and emptiness, therefore it is said to be exiting existence and entering non-existence. Simultaneously emptiness and existence, therefore it is said to be transformation and birth. Below 'Good Awareness Apart from Brightness' refers to good awareness being apart from brightness. The second part summarizes Faith-Acceptance. It can extinguish the form-afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm), that is, form is emptiness. Also contemplating the body, speech, and form of the Three Realms, that is, emptiness is form. 'The first nature of Dharma is without omitted illumination' refers to the first principle truth of Dharma nature without omitted illumination, and there is nothing that is not the Middle Way. Some versions write 'only illumination', which does not fit the meaning of the sutra. Below 'Flame Wisdom' refers to flame-like wisdom. The third part praises Compliance-Acceptance. It is divided into two parts, the first six lines are the main praise, and the last two lines are the summary. The initial text is divided into three parts, the first two lines praise the lower grade, the next two lines praise the middle grade, and the last two lines praise the superior grade. 'In the beginning, Flame Wisdom, Wonderful Light, etc.' refers to the Bodhisattva of the Fourth Ground of the Distinct Teaching attaining the accomplishment of the Perfection of Diligence, and in the Perfect Teaching, it refers to the Bodhisattva of the Fourth Abiding Stage being diligent in the Three Contemplations. 'Clinging to stillness is the real wisdom' refers to clinging to stillness being the real wisdom, and 'illuminating emptiness and existence is the expedient wisdom' refers to illuminating emptiness and existence being the expedient wisdom. Below 'Superior Wisdom' refers to superior wisdom. Next, it praises the middle grade of Acceptance. The Bodhisattva of the Fifth Ground of the Distinct Teaching enters deep Samadhi and attains superior wisdom, and so does the Bodhisattva of the Fifth Abiding Stage of the Perfect Teaching. 'The emptiness of emptiness, the true contemplation is non-dual' refers to the true contemplation of emptiness being non-dual, that is, movement is stillness, and 'transforming in the Six Paths' refers to transforming in the Six Paths, that is, stillness is movement. Below 'Dharma Manifestation' refers to the manifestation of Dharma nature. The third praises the superior grade of Acceptance. The Bodhisattva of the Sixth Ground of the Distinct Teaching attains the perfection of Prajna, therefore it is said 'Dharma Manifestation', etc.

圓教六住中無二無照等即寂也。智光普照即動也。焰勝法現下。二兩行總結。焰即前四地。勝即五地。法現即六地。此三菩薩得中道觀不起有無二相。以正觀水洗無明垢也。空慧等者。即色心俱空也。還觀等者。即色心俱假也。遠達無生下。第四頌無生忍。一頌為三。前五行頌七地下忍。次三行頌八地中忍。后兩行頌九地上忍。初文二。初釋行相。二斷惑分齊。今初。遠達無生。大品云。七地深入無生。深入遠達義相似也。不同六地證有間斷。至法之源故云深入。深入即遠行地。鄰近第八地。故復云遠行。遠行地即遠達也。常萬億等者。明化用。略舉大數故云萬億。未度下明損生。未度報身者分段身是也。盡此一身即入變易故。智論云。七地菩薩未舍肉身。又二十一生中。未度末後一生也。雙觀二諦故云等觀。又色心二法無差別相。故云等觀。別教七地猶有功用。進入八地無功用心。中道法流至薩婆若海。此別接通意也。始入無緣金剛忍。則不受三界分段身。此乃預說八地已上功德。以其必能致此勝神。不久的得故先說也。亦猶教聲聞人先嘆當果矣。中道第一義諦。對真俗即是第三。一中一切中故云無二照。從初地至七地。各有下中上三品。三七即二十一。生生之中皆觀諸法空寂。以此為行也。三界愛習下。二明斷惑

【現代漢語翻譯】現代漢語譯本圓教六住中，『無二無照』等同於寂靜（涅槃寂靜）。智慧之光普遍照耀，則等同於運動（積極入世）。『焰勝法現』以下，是對前文兩行的總結。『焰』指前四地（四善根位）。『勝』指第五地（菩薩勝位）。『法現』指第六地（正性離生位）。這三地的菩薩證得中道之觀，不生起有和無的二元對立之相，以正觀之水洗滌無明之垢。『空慧』等，指色（物質現象）和心（精神現象）都為空性。『還觀』等，指色和心都為假有（因緣和合而生）。『遠達無生』以下，是第四頌，關於無生忍。一頌分為三部分。前五行讚頌七地（遠行地）的下忍，中間三行讚頌八地（不動地）的中忍，后兩行讚頌九地（善慧地）的上忍。首先解釋行相，其次說明斷惑的層次。現在開始解釋行相。『遠達無生』，《大品般若經》說，七地深入無生之理。『深入』和『遠達』意義相似。不同於六地證悟的間斷性，七地直達諸法之源，所以稱為『深入』。『深入』即是遠行地，鄰近第八地，所以又稱為『遠行』。遠行地即是『遠達』。『常萬億』等，說明化用。略舉大數，所以說『萬億』。『未度』以下，說明損生。『未度報身』，指分段生死之身。盡此一身，即入變易生死。智論說，七地菩薩未舍肉身，又在二十一生中，未度過最後一生。雙觀真諦和俗諦，所以說『等觀』。又色和心二法沒有差別之相，所以說『等觀』。別教的七地還有功用，進入八地則無功用之心，中道之法流注入薩婆若海。這是別教接通教的含義。開始進入無緣金剛忍，則不受三界的分段之身。這是預先說明八地以上的功德，因為必定能達到這種殊勝的神通，不久就能得到，所以先說。也像教導聲聞人先讚歎當來的果位一樣。中道第一義諦，相對於真俗二諦，即是第三諦。一中一切中，所以說『無二照』。從初地到七地，各有下、中、上三品，三七共二十一品。生生世世都觀察諸法空寂，以此為修行。『三界愛習』以下，說明斷惑。

【English Translation】 English version In the Six Abodes of the Perfect Teaching, 'non-duality and non-illumination' are equivalent to quiescence (Nirvana's stillness). The universal illumination of wisdom light is equivalent to movement (active engagement with the world). 'Flame, Victory, Dharma Manifestation' below is a summary of the previous two lines. 'Flame' refers to the first four Bhumis (Stages of the Path). 'Victory' refers to the fifth Bhumi (the Bodhisattva's Victory). 'Dharma Manifestation' refers to the sixth Bhumi (the Stage of Rightly Entering the Order). Bodhisattvas in these three Bhumis attain the Middle Way view, not giving rise to the dualistic aspects of existence and non-existence, using the water of Right View to wash away the defilements of ignorance (Avidya). 'Emptiness-Wisdom' etc., refers to both form (material phenomena) and mind (mental phenomena) being empty in nature. 'Returning to Contemplate' etc., refers to both form and mind being provisionally existent (arising from the aggregation of causes and conditions). 'Reaching Far the Unborn' below is the fourth verse, concerning the Patience with Non-Arising (Anutpattika-dharma-kshanti). One verse is divided into three parts. The first five lines praise the lower Patience of the seventh Bhumi (Far-Going Bhumi), the middle three lines praise the middle Patience of the eighth Bhumi (Immovable Bhumi), and the last two lines praise the upper Patience of the ninth Bhumi (Good Wisdom Bhumi). First, explain the characteristics, and then explain the levels of severing delusion. Now, begin to explain the characteristics. 'Reaching Far the Unborn', the Mahaprajnaparamita Sutra says that the seventh Bhumi deeply enters the principle of non-arising. 'Deeply entering' and 'reaching far' have similar meanings. Unlike the intermittent nature of the sixth Bhumi's realization, the seventh Bhumi directly reaches the source of all Dharmas, so it is called 'deeply entering'. 'Deeply entering' is the Far-Going Bhumi, close to the eighth Bhumi, so it is also called 'Far-Going'. The Far-Going Bhumi is 'Reaching Far'. 'Constantly Ten Trillions' etc., explains the transformative function. Briefly mentioning a large number, so it says 'ten trillions'. 'Not Yet Crossed Over' below, explains the diminishing of births. 'Not Yet Crossed Over the Reward Body', refers to the body of segmented birth and death (Samsara). Exhausting this one body, one then enters the birth and death of transformation (transformation body). The Mahaprajnaparamitashastra says that the seventh Bhumi Bodhisattva has not yet abandoned the physical body, and also in twenty-one lives, has not yet crossed over the last life. Simultaneously contemplating the Truth of Reality and the Truth of Convention, so it says 'equal contemplation'. Also, the two Dharmas of form and mind have no differentiating characteristics, so it says 'equal contemplation'. The Separate Teaching's seventh Bhumi still has effort, entering the eighth Bhumi then has no mind of effort, the Dharma stream of the Middle Way flows into the ocean of Sarvajna (all knowing wisdom). This is the meaning of the Separate Teaching connecting to the Common Teaching. Beginning to enter the Diamond Patience of No Conditions, then one does not receive the segmented body of the Three Realms. This is a preliminary explanation of the merits of the eighth Bhumi and above, because one will certainly be able to attain this supreme spiritual power, and will soon obtain it, so it is said first. It is also like teaching the Hearers (Sravakas) to first praise the fruits to come. 'The Affectionate Habits of the Three Realms' below, explains the severing of delusion.

分齊。七地菩薩斷現行。此斷習氣。如十地經云。此遠行地不名有煩惱者。一切煩惱不行故。貪求如來智者未滿足故不名有煩惱。此經亦爾。愛佛智者習未斷故。故名順道定。諦謂審實。以前六地但斷煩惱未斷無明習氣。今第七地煩惱粗重。早已斷盡。故能諦了。未斷無明習也。愛謂癡愛。由癡愛故受生死身。故凈名云。從癡有愛則我病生。今七地中永已斷故。等觀下三行。頌無生中品忍。即八地菩薩也。此句標名舉位。變生法身者。七地分段報身。已舍變彼分段得變易法身。故云變生。證法性理以成此身。故云法身。八百恒土下明勝用。道前為過去道中為現在道后為未來。返照者。照過去七地已前事。樂虛者緣現在事。無盡原者照未來事。七地雖得無二之照。以其初證不明寂。然今至八地心更純熟故常寂然也。慧光開士下。二頌無生上品忍。即九地善慧菩薩也。常在無為等者。即動寂齊行也。灌頂菩薩下。第五八行頌寂滅忍。文二。前五行頌下品。后三行頌上品。初中言灌頂者。在十二法師之上故名頂。華嚴二十七云。譬如輪王太子成就王相。取四大海水灌子頂上。即名灌頂大王。菩薩亦如是。受佛職時。諸佛以智水灌是菩薩頂。名灌頂法王。是名菩薩入智慧職地。即法雲地菩薩也。為第四禪天王。有本云。五禪王

【現代漢語翻譯】現代漢語譯本分齊：七地菩薩斷除現行煩惱。這裡所斷的是習氣。如《十地經》所說：『此遠行地不名為有煩惱者，一切煩惱不行故。』因為貪求如來智慧的心未滿足，所以不名為沒有煩惱。此經也是這樣，因為愛慕佛智的習氣未斷盡。所以名為順道定。諦，是審實的意思。因為前六地只是斷除了煩惱，未斷除無明習氣。現在第七地，煩惱粗重的部分，早已斷盡。所以能夠審實了知，未斷除的是無明習氣。愛，是指癡愛。因為癡愛的緣故，而承受生死之身。所以《維摩詰經》說：『從癡有愛，則我病生。』現在第七地中，永遠已經斷除了癡愛。等觀以下三行，讚頌無生中品忍，也就是八地菩薩。此句標明名稱和地位。變生法身，七地分段報身，已經捨棄，變化彼分段而得到變易法身。所以說變生。證悟法性之理，以成就此身。所以說叫法身。八百恒土以下，說明殊勝的作用。道前為過去，道中為現在，道后為未來。返照者，照見過去七地以前的事情。樂虛者，緣于現在的事情。無盡原者，照見未來的事情。七地雖然得到了無二之照，因為初證悟，不明寂然。現在到了八地，心更加純熟，所以常常寂然。慧光開士以下，第二段讚頌無生上品忍，也就是九地善慧菩薩。常在無為等者，就是動寂齊行。灌頂菩薩以下，第五段八行讚頌寂滅忍。分為兩部分。前五行讚頌下品，后三行讚頌上品。初中言灌頂者，在十二法師之上，所以名叫頂。《華嚴經》第二十七卷說：『譬如輪王太子成就王相，取四大海水灌子頂上，即名灌頂大王。菩薩也是這樣，受佛職時，諸佛以智慧之水灌是菩薩頂，名灌頂法王。是名菩薩入智慧職地。』也就是法雲地菩薩。為第四禪天王。有版本說是五禪天王。

【English Translation】 English version Fen Qi (Separation and Distinction): The Seventh Bhumi Bodhisattva severs manifest afflictions. What is severed here are habitual tendencies. As the Dasabhumika Sutra (Ten Stages Sutra) says: 'This Far-Going Bhumi is not called one with afflictions, because all afflictions do not arise.' Because the desire for the wisdom of the Tathagata (Thus Come One) is not satisfied, it is not called without afflictions. This sutra is also like this, because the habitual tendencies of loving the Buddha's wisdom are not completely severed. Therefore, it is called the Samadhi (state of meditative consciousness) that accords with the Path. Satya (Truth) means to examine and verify. Because the previous six bhumis only severed afflictions and did not sever the habitual tendencies of ignorance. Now, in the seventh bhumi, the coarse and heavy parts of afflictions have already been completely severed. Therefore, one can truly understand that what has not been severed are the habitual tendencies of ignorance. Trsna (Craving) refers to ignorant love. Because of ignorant love, one receives the body of birth and death. Therefore, the Vimalakirti Sutra says: 'From ignorance arises love, then my illness arises.' Now, in the seventh bhumi, ignorant love has been permanently severed. The following three lines, beginning with 'Equal Contemplation,' praise the Middle Grade of Patience with Non-Origination, which is the Eighth Bhumi Bodhisattva. This sentence indicates the name and position. 'Transformation and Birth of the Dharma Body' means that the Seventh Bhumi's Segmented Reward Body has been abandoned, transforming that segment and attaining the Transformation Dharma Body. Therefore, it is said to be 'transformation and birth.' Realizing the principle of Dharma-nature to accomplish this body. Therefore, it is called the Dharma Body. The section 'Eight Hundred Ganges Sands' below explains the supreme function. 'Before the Path' is the past, 'in the Path' is the present, and 'after the Path' is the future. 'Reflecting Back' means illuminating the events before the previous seven bhumis. 'Delighting in Emptiness' means being mindful of present events. 'Endless Source' means illuminating future events. Although the Seventh Bhumi attains the illumination of non-duality, because it is the initial realization, it is not clear and still. Now, reaching the Eighth Bhumi, the mind becomes more pure and mature, so it is constantly still. The section 'Wise Light Bodhisattva' below, the second section, praises the Upper Grade of Patience with Non-Origination, which is the Ninth Bhumi Good Wisdom Bodhisattva. 'Constantly abiding in Non-Action' means that movement and stillness occur simultaneously. The section 'Initiation Bodhisattva' below, the fifth section of eight lines, praises the Patience of Nirvana. It is divided into two parts. The first five lines praise the Lower Grade, and the last three lines praise the Upper Grade. In the beginning, 'Initiation' means being above the twelve Dharma Masters, so it is called 'top.' The twenty-seventh chapter of the Avatamsaka Sutra (Flower Garland Sutra) says: 'For example, when a wheel-turning king's prince achieves the characteristics of a king, he takes the water of the four great seas and pours it on the prince's head, and he is then called the Initiation Great King. Bodhisattvas are also like this. When receiving the Buddha's office, all Buddhas pour the water of wisdom on the Bodhisattva's head, and he is called the Initiation Dharma King. This is called the Bodhisattva entering the Wisdom Office Bhumi,' which is the Dharma Cloud Bhumi Bodhisattva. As the Fourth Dhyana (meditative state) Heaven King. Some versions say the Fifth Dhyana King.

者。即取欲界及四禪也。始入金剛等者。以此定破無明一切皆了也。從初歡喜終竟法雲。有三十生。今但言二十九生者。以第三十生是其見受之身。於前二十九生已過。故云永以度也。下忍觀者。結因分齊。一轉妙覺者。結果分齊。雖即未得轉心即得也。等即等觀。八地菩薩。慧即慧光。九地菩薩。灌頂即十地菩薩。此三品大士。共除余習無明之緣。無明習相是舊煩惱。名之為故。即四住客塵是新煩惱也。二諦即真俗。理窮即中道。得此三觀諦現行習氣皆盡也。圓智無相下。三二頌明妙覺地。即寂滅上忍也。得一切種智圓滿盡無明之相。故云圓智無相。得此無相方為三界之主。法華亦云。今此三界皆是我有。喻云。是時宅主在門外立等也。十地菩薩受第三十生。未名為盡。今妙覺菩薩不受此生。故名盡也。前三十生未盡不名大覺。佛地生盡故名大覺。得涅槃名大寂。無餘無為四魔不能破壞。如金剛藏。前三十生並有因盡果生。今大果圓滿更不復生。故云報盡。盡未來際拔眾生苦。故悲無窮極也。第一義諦即涅槃故常安隱。即常樂我凈窮無明之原盡煩惱之性。不同外道斷見聲聞證空。雖無得無成而妙智常照。上來頌五忍竟。長行偈頌互明五忍。而十地妙覺出沒不同。是乃大聖隨機轉文顯義者也。三賢十聖下第三八行總結

嘆五忍。文三。先嘆法身果。后嘆利益果。初中將明其勝。先且舉劣。三賢即地前三十心。十聖即十地菩薩。此四十心同生華藏果報之土。非藏通教中果報。若藏教唯是凡聖同居。若論通教。唯生有餘化城之土。今言果報即是別圓教人得無障礙生無障礙土。問此中三賢十聖。為是別教為是圓教。答正是圓教。問圓教即合生常寂光。何故生華藏。答華藏之中別圓共生。以是因非果不得生於寂光之土。故華藏土中有別教十地圓教四十心共生也。妙覺極果毗盧遮那唯獨一人生於寂光凈土。問前三二中亦有凈土。何故寂光獨名凈土。答凡聖同居聖少凡多。是穢非凈。方便有餘。但除見思未斷無明。偏真之凈非是真凈。華藏世界帶別方便。未為純凈。寂光無此故受凈土之名也。一切眾生暫住報者。有云眾生雖即無始而有終暫時受報。佛無始終故居凈土。今謂佛登妙覺應在寂光。為化眾生暫時應現壽命長短。而受果報故云也。如來三業下。二嘆法身果報。凈土。即是依報。今明法身即是正報。上句正嘆。下句頂禮一體三寶。法王無上下。三嘆化他果。文中初一行舉喻嘆。即是形益。次一行法說嘆佛口業。是聲益。外道全無義。二乘偏等。菩薩未圓。唯佛有文義也。心智即觀。寂滅即緣。觀緣寂名無緣照。又外色無可緣。內心無可照

【現代漢語翻譯】現代漢語譯本讚歎五忍。分為三部分。首先讚歎法身果，然後讚歎利益果。在第一部分中，爲了闡明其殊勝之處，先舉出較差的例子。三賢（指地前三十心）和十聖（指十地菩薩），這四十心共同往生華藏果報之土。這並非藏通教中所說的果報。如果按照藏教來說，僅僅是凡聖同居土。如果按照通教來說，僅僅往生有餘化城之土。現在所說的果報，是指別教和圓教的人能夠無障礙地往生無障礙的國土。問：這裡的三賢十聖，是屬於別教還是圓教？答：正是圓教。問：圓教就應該往生常寂光土，為什麼往生華藏世界？答：華藏世界之中，別教和圓教共同往生。因為他們是因地而非果地，所以不能往生寂光凈土。因此，華藏土中有別教十地和圓教四十心共同往生。妙覺極果的毗盧遮那佛（Vairocana Buddha）唯獨一人往生寂光凈土。問：前面所說的三土和二土中也有凈土，為什麼只有寂光土被稱為凈土？答：凡聖同居土聖人少凡人多，是穢土而非凈土。方便有餘土，只是斷除了見思惑，而未斷除無明惑，是偏真之凈，並非真凈。華藏世界帶有別教的方便，未達到純凈。寂光土沒有這些，所以才被稱為凈土。一切眾生暫時居住在報土中，有人說眾生雖然是無始的，但有終結，暫時承受果報。佛沒有始終，所以居住在凈土。我現在認為，佛證得妙覺后，本應在寂光土，爲了教化眾生，暫時應現，壽命有長有短，而承受果報，所以這樣說。『如來三業』以下，第二部分讚歎法身果報的凈土，這是依報。現在闡明法身，這是正報。上句是直接讚歎，下句是頂禮一體三寶。法王沒有上下之分。第三部分讚歎化他果。文中第一行是舉例讚歎，這是形益。接下來一行用佛法來說明，讚歎佛的口業，這是聲益。外道完全沒有義理，二乘偏頗不圓滿，菩薩尚未圓融，只有佛才有文義。心智是觀，寂滅是緣。觀緣寂，名為無緣照。此外，外在的色法無可緣，內在的心識無可照。

【English Translation】 English version Praise of the Five Kinds of Endurance. This section is divided into three parts. First, praise the fruit of the Dharmakaya (法身, Dharma body); then, praise the fruit of benefits. In the first part, to clarify its superiority, inferior examples are given first. The Three Sages (三賢, referring to the thirty minds before the Ten Grounds) and the Ten Saints (十聖, referring to the Bodhisattvas of the Ten Grounds), these forty minds together are reborn in the Land of Reward of the Flower Treasury (華藏果報之土, Huazang World). This is not the reward mentioned in the Tripitaka (藏教, Zang) or Common (通教, Tong) teachings. According to the Tripitaka teaching, it is merely the Land of Co-dwelling of Ordinary Beings and Saints (凡聖同居, Fan Sheng Tong Ju). According to the Common teaching, it is merely rebirth in the Land of the City of Transformation with Remainder (有餘化城之土, Youyu Huacheng). The reward now mentioned refers to the unobstructed rebirth of those who practice the Distinct (別教, Bie) and Perfect (圓教, Yuan) teachings in unobstructed lands. Question: Do the Three Sages and Ten Saints here belong to the Distinct or Perfect teaching? Answer: They belong to the Perfect teaching. Question: The Perfect teaching should lead to rebirth in the Land of Eternal Tranquility (常寂光, Changjiguang), so why are they reborn in the Flower Treasury World? Answer: In the Flower Treasury World, the Distinct and Perfect teachings are reborn together. Because they are in the causal stage and not the fruition stage, they cannot be reborn in the Land of Eternal Tranquility. Therefore, in the Flower Treasury Land, the Ten Grounds of the Distinct teaching and the forty minds of the Perfect teaching are reborn together. Only the Vairocana Buddha (毗盧遮那, Piluzhena) of the ultimate fruit of Wonderful Enlightenment (妙覺, Miaojue) is reborn in the Pure Land of Eternal Tranquility. Question: The three and two lands mentioned earlier also have Pure Lands, so why is only the Land of Eternal Tranquility called a Pure Land? Answer: In the Land of Co-dwelling of Ordinary Beings and Saints, there are few saints and many ordinary beings; it is a defiled land, not a pure land. The Land of Transformation with Remainder only eliminates the delusions of views and thoughts (見思惑, Jian Si Huo), but not ignorance (無明惑, Wuming Huo); it is a partial and provisional purity, not true purity. The Flower Treasury World carries the expedient means of the Distinct teaching and is not purely pure. The Land of Eternal Tranquility does not have these, so it is called a Pure Land. All sentient beings temporarily reside in the Reward Land; some say that although sentient beings are without beginning, they have an end and temporarily receive rewards. The Buddha has no beginning or end, so he resides in the Pure Land. I now believe that after the Buddha attains Wonderful Enlightenment, he should be in the Land of Eternal Tranquility. To teach sentient beings, he temporarily manifests, with lifespans of varying lengths, and receives rewards, so it is said this way. From 'The Three Karmas of the Tathagata (如來三業, Rulai San Ye)' onwards, the second part praises the Pure Land of the Dharmakaya's reward, which is the dependent reward (依報, Yi Bao). Now, clarify the Dharmakaya, which is the principal reward (正報, Zheng Bao). The first sentence is direct praise, and the second sentence is paying homage to the Triple Gem (三寶, San Bao) as one entity. The Dharma King has no superior or inferior. The third part praises the fruit of transforming others. The first line in the text is an analogy of praise, which is the benefit of form (形益, Xing Yi). The next line uses the Dharma to explain and praise the Buddha's speech karma, which is the benefit of sound (聲益, Sheng Yi). External paths have no meaning at all, the Two Vehicles (二乘, Er Cheng) are biased and incomplete, Bodhisattvas are not yet complete, only the Buddha has both text and meaning. Mental wisdom is contemplation (觀, Guan), and stillness is condition (緣, Yuan). Contemplation and condition of stillness is called 'illumination without condition' (無緣照, Wu Yuan Zhao). Furthermore, external forms cannot be conditioned, and internal consciousness cannot be illuminated.

。次一行明大眾供養。次一行明地動。次一行結嘆。佛在人為人尊。在天為天尊。又大經云。人王即天王也。十四王即三賢十聖等也。廣說恐時眾受難。故略嘆也。又佛德無量不可嘆盡。故略嘆也。

仁王護國般若經疏卷第四大正藏第 33 冊 No. 1705 仁王護國般若經疏

仁王護國般若經疏卷第五

天臺智者大師說　門人灌頂記

菩薩教化品之餘

時諸大眾下。第三辨大眾得益。文三。一天及三趣得益。二八部得益。三得道賒促。初中言無生忍者。通教三地已上。別教初地已上。圓教初住已上矣。問云何惡道得無生忍。答大經云。一切眾生皆有佛性。必當成佛。今遇佛善知識故得道也。及戒乘緩急前已具明。以三品戒緩生惡道。大乘急故。以惡道身見佛聞法。八部下。二八部得益也。三生入正位者下。三得道賒促。由根有利鈍悟有淺深也。正位二義。一人空。別教十解圓十信得。二法空。別教初地圓教初住得。聞法已后。一生乃至十生得正位也。例如法華中損生云云。佛告。下大章第三如來述成。文二。初贊能說。后贊所說。初文二。先正贊後述贊。初文二。一告眾而告實得道果者。以權行自知月光本跡。實則不知故告之也。善男子是月光下。二發跡。昔于龍光所

【現代漢語翻譯】接下來一行說明大眾的供養，再下一行說明地動，最後一行總結讚歎。佛在人中是人中之尊，在天中是天中之尊。又《大經》說，人王就是天王。十四王指的是三賢十聖等等。廣泛解說恐怕在座的各位難以接受，所以簡略地讚歎。而且佛的功德無量，無法完全讚歎，所以簡略地讚歎。

《仁王護國般若經疏》卷第四大正藏第33冊 No. 1705 《仁王護國般若經疏》

《仁王護國般若經疏》卷第五

天臺智者大師說門人灌頂記

菩薩教化品之餘

『時諸大眾下』，第三部分辨別大眾得到的利益，分為三部分。第一，天道和三惡道得到利益；第二，天龍八部得到利益；第三，得道時間有快有慢。第一部分中，『無生忍』指的是通教三地以上，別教初地以上，圓教初住以上。問：為什麼惡道眾生能得到無生忍？答：《大經》說，一切眾生皆有佛性，必定成佛。現在遇到佛和善知識，所以能夠得道。關於戒律的緩急，前面已經詳細說明，因為持三品戒律懈怠會墮入惡道，而大乘戒律緊急的緣故，以惡道之身見到佛並聽聞佛法。『八部下』，第二部分是天龍八部得到利益。『三生入正位者下』，第三部分是得道時間有快有慢，這是由於根器有利有鈍，領悟有深有淺。『正位』有兩種含義：一是人空，別教十解和圓教十信得到；二是法空，別教初地和圓教初住得到。聞法以後，一生乃至十生可以得到正位。例如《法華經》中損生等等。『佛告』，大的章節第三部分是如來述說成就，分為兩部分。第一，讚歎能說之人；第二，讚歎所說之法。第一部分又分為兩部分：一是告訴大眾，確實得到道果的人，用權巧方便來行事，自己知道月光的本跡，但實際上（大眾）並不知道，所以告訴他們。『善男子是月光下』，第二部分是揭示本跡，過去在龍光佛所

【English Translation】 The next line explains the offerings of the assembly, the line after that explains the earth tremor, and the last line concludes with praise. The Buddha is the most honored among humans, and the most honored among gods. Furthermore, the Great Sutra says that the human king is the same as the heavenly king. The fourteen kings refer to the Three Worthies and Ten Saints, etc. Explaining extensively would be difficult for everyone present to accept, so it is briefly praised. Moreover, the Buddha's merits are immeasurable and cannot be fully praised, so it is briefly praised.

Renwang Huguo Borejing Shu (Commentary on the Benevolent Kings Sutra Protecting the Country) Volume 4 Taisho Tripitaka Volume 33, No. 1705 Renwang Huguo Borejing Shu (Commentary on the Benevolent Kings Sutra Protecting the Country)

Renwang Huguo Borejing Shu (Commentary on the Benevolent Kings Sutra Protecting the Country) Volume 5

Spoken by Great Master Zhiyi of Tiantai, Recorded by his Disciple Guanding

Remaining from the Chapter on the Bodhisattva's Teaching and Transformation

'Shi Zhu Dazhong Xia' (Then, the Great Assembly, below), the third part distinguishes the benefits received by the assembly, divided into three parts. First, those in the heavens and the three evil realms receive benefits; second, the Eightfold Division receive benefits; third, the attainment of the Way is sometimes fast and sometimes slow. In the first part, 'Wu Sheng Ren' (Non-origination Patience) refers to those above the Third Ground of the Common Teaching, above the First Ground of the Separate Teaching, and above the First Abiding of the Perfect Teaching. Question: Why can beings in the evil realms attain Non-origination Patience? Answer: The Great Sutra says that all beings have Buddha-nature and will surely become Buddhas. Now, having encountered the Buddha and good teachers, they are able to attain the Way. Regarding the urgency and slowness of precepts, it has been explained in detail earlier, because holding the three grades of precepts laxly will cause one to fall into the evil realms, while the Mahayana precepts are urgent, so with the body of an evil realm being, they see the Buddha and hear the Dharma. 'Ba Bu Xia' (Eightfold Division, below), the second part is the Eightfold Division receiving benefits. 'San Sheng Ru Zhengwei Zhe Xia' (Those who enter the Right Position in three lives, below), the third part is the attainment of the Way being sometimes fast and sometimes slow, which is due to the sharpness or dullness of the faculties, and the depth or shallowness of understanding. 'Zhengwei' (Right Position) has two meanings: first, the emptiness of the person, attained by the Ten Understandings of the Separate Teaching and the Ten Faiths of the Perfect Teaching; second, the emptiness of phenomena, attained by the First Ground of the Separate Teaching and the First Abiding of the Perfect Teaching. After hearing the Dharma, one can attain the Right Position in one life or even ten lives. For example, in the Lotus Sutra, Sun Sheng, etc. 'Fo Gao' (The Buddha said), the large chapter, the third part is the Tathagata describing the accomplishment, divided into two parts. First, praising the one who can speak; second, praising the Dharma that is spoken. The first part is further divided into two parts: first, telling the assembly, those who have truly attained the fruit of the Way, use skillful means to act, knowing the original traces of Moonlight Bodhisattva themselves, but in reality (the assembly) does not know, so they are told. 'Shan Nanzi Shi Yueguang Xia' (Good men, this is Moonlight, below), the second part is revealing the original traces, in the past at the place of Longguang Buddha

為第四住炎慧開士。我為第八等觀菩薩。我今成佛。則月光為法雲菩薩。何以知然。師子吼者名決定說。若非十地不能堪也。又凈名嘆十地菩薩云。能師子吼名聞十方也。如是如是下。二述贊。先贊勝解。王所說教稱所詮理。教理相稱故再言如是。自九地已下。心口不能思不能議也。次明解般若。云唯佛與佛乃知斯事。經有作以佛非也。唯汝解此乃同佛地。不為菩薩發問如是也。善男子下第二贊所說法。文三。初正贊二勸修后大眾供養。初文三。初釋不思議。次釋不可度量。后釋唯佛乃知。初更三。一略說。次假徴二藏。后廣釋。初文更四。一標數。謂十四般若也。三忍地下。二配當三忍。謂便忍三品。十住十止十堅心也。地地上中下三十忍者從初地至十地。各有上中下。十地成三十忍也。一切行藏下。三藏攝。一切行藏謂十三忍。一切佛藏即上品寂滅。此二攝諸功德故名藏。不可思議者。四結不可思議也。何以故。二假徴行佛二藏也。一切諸佛下。三依義廣釋。文三。初就佛明不思議。二合釋二藏明不思議。后雙結二藏明不思議。初文二。先就化身明無生滅。二逐難重釋。今初文二。一立二蕩。今初。法身無相。為物故形王宮生雙林滅。以生滅化眾生也。而無生下二蕩。其用彌廣其體彌寂。故無生滅化也。無自他下

【現代漢語翻譯】現代漢語譯本為第四住炎慧開士（Yanhui Kaishi，炎慧開士：處於第四住位的菩薩）。我為第八等觀菩薩（Dengguan Pusa，等觀菩薩：處於第八等觀位的菩薩）。我今成佛，則月光為法雲菩薩（Fayun Pusa，法雲菩薩：處於法雲地的菩薩）。何以知然？師子吼者名決定說。若非十地不能堪也。又《凈名經》贊十地菩薩云：『能師子吼，名聞十方也。』『如是如是』下，二述贊。先贊勝解。王所說教稱所詮理。教理相稱故再言『如是』。自九地已下，心口不能思不能議也。次明解般若。云『唯佛與佛乃知斯事』。經有作『以佛』非也。唯汝解此乃同佛地。不為菩薩發問如是也。『善男子』下，第二贊所說法。文三。初正贊，二勸修，后大眾供養。初文三。初釋不思議。次釋不可度量。后釋唯佛乃知。初更三。一略說。次假徴二藏。后廣釋。初文更四。一標數，謂十四般若也。三忍地下，二配當三忍，謂便忍三品，十住十止十堅心也。地地上中下三十忍者，從初地至十地，各有上中下。十地成三十忍也。一切行藏下，三藏攝。一切行藏謂十三忍。一切佛藏即上品寂滅。此二攝諸功德故名藏。不可思議者，四結不可思議也。何以故？二假徴行佛二藏也。一切諸佛下，三依義廣釋。文三。初就佛明不思議。二合釋二藏明不思議。后雙結二藏明不思議。初文二。先就化身明無生滅。二逐難重釋。今初文二。一立二蕩。今初。法身無相，為物故形王宮生雙林滅。以生滅化眾生也。而無生下二蕩。其用彌廣其體彌寂。故無生滅化也。無自他下

【English Translation】 English version For the fourth Abiding, Yanhui Kaishi (Yanhui Kaishi: a Bodhisattva at the fourth Abiding stage). I am the eighth Sameness-Observing Bodhisattva (Dengguan Pusa, Dengguan Pusa: a Bodhisattva at the eighth Sameness-Observing stage). Now that I am becoming a Buddha, Moonlight will be the Dharma-Cloud Bodhisattva (Fayun Pusa, Fayun Pusa: a Bodhisattva at the Dharma-Cloud Ground). How is this known? The 'lion's roar' is called decisive speech. One who is not at the Ten Grounds cannot bear it. Moreover, the Vimalakirti Sutra praises the Ten-Ground Bodhisattvas, saying: 'They can roar like lions, and their names are heard in the ten directions.' Following 'Thus, thus,' there are two descriptions of praise. First, praise of superior understanding. The teachings spoken by the King correspond to the principles they explain. Because the teachings and principles correspond, it is said again, 'Thus.' From the Ninth Ground onward, the mind and mouth cannot conceive or discuss it. Next, explain understanding of Prajna. It says, 'Only Buddhas together know these matters.' Some sutras say 'with Buddhas,' which is incorrect. Only you understand this, which is the same as the Buddha Ground. It is not like this for Bodhisattvas who ask questions. Following 'Good man,' there is the second praise of the Dharma spoken. There are three sections: first, direct praise; second, exhortation to practice; and third, offerings from the assembly. The first section has three parts: first, explaining the inconceivable; second, explaining the immeasurable; and third, explaining that only Buddhas know. The first part has four further divisions: first, enumerating the numbers, referring to the fourteen Prajnas. Below the Three Forbearances Ground, second, matching the three forbearances, referring to the three grades of expedient forbearance, the ten Abidings, ten Practices, and ten Firm Minds. The thirty Forbearances of the Grounds, from the First Ground to the Tenth Ground, each have upper, middle, and lower grades. The Ten Grounds become thirty Forbearances. Below 'All Practice Store,' the three stores are encompassed. 'All Practice Store' refers to the thirteen forbearances. 'All Buddha Store' is the highest-grade extinction. These two encompass all merits, hence they are called stores. 'Inconceivable' is the fourth conclusion of the inconceivable. Why? Second, a borrowed reference to the Practice and Buddha Stores. Below 'All Buddhas,' the third is a broad explanation based on meaning. There are three sections: first, explaining the inconceivable with respect to the Buddha; second, jointly explaining the two stores to clarify the inconceivable; and third, doubly concluding the two stores to clarify the inconceivable. The first section has two parts: first, establishing and then refuting. Now, the first part has two sections: first, establishing. The Dharma Body is without form. For the sake of beings, it takes form, is born in the royal palace, and passes away in the twin Sala trees. It uses birth and death to transform sentient beings. But below 'without birth,' there is the second refutation. Its function is vast, and its essence is still. Therefore, there is no birth or death transformation. Below 'without self or other.'

。逐難重釋。先法后喻。今初。彼我兩亡故無自他。境智俱絕故無二。中道最上故第一。即動是寂故非化。即寂是動故非不化。非無無相者釋其潛疑。恐人聞無生死化等。即謂無有出世無相之法。故釋其疑雲非無無相無去來等。但求去來不可得。故云無去來耳。如虛空者二舉喻也。一切眾生下。二合釋二藏明不思議。文二。先釋后結。釋中二。初人法相對辨不思議。后境智相對辨不思議。初中更二。一明人空。二明法空。初文二。初以三義辨眾生空。后就眾名辨我人空。今初也。言三義者。一無生滅。二無縛解。三非因果非不因果。眾生義無所得。離苦故無生無滅。離集故無縛無脫。離集則非因離苦則非果。雖非因果而因果宛然。故云非不因果。又大品云。色空受想行識空。以五陰空故將何有生。故無生既無生何有滅。故無滅。無縛無解者。大論五十一云。五眾無縛無脫若畢竟空無有作者。誰縛誰解。凡夫人法虛假不可得。故非縛。聖人畢竟不可得。故非解。乃至菩薩住是道中。諸煩惱不牽墮凡夫中。故言不縛。不以諸無漏法破煩惱。故言不解。具如彼說。衛世師計我為作者名因。僧佉計我為受者名果。今我既空故非因果。真諦則無俗諦則有。故言非不因果。煩惱我人下。二就我眾名以辨我人空。文二。一正明我空。

【現代漢語翻譯】現代漢語譯本逐難重釋：這是對先前困難之處的再次解釋。先法后喻：先解釋佛法，再用比喻說明。現在開始：彼我兩亡故無自他：因為主客雙方都已消失，所以沒有自我和他人。境智俱絕故無二：境界和智慧都超越了，所以沒有二元對立。中道最上故第一：中道是最殊勝的，所以是第一位的。即動是寂故非化：運動的當下就是寂靜，所以不是變化。即寂是動故非不化：寂靜的當下就是運動，所以不是不變。非無無相者釋其潛疑：並非沒有沒有形相的事物，這是爲了消除潛在的疑惑。恐人聞無生死化等：恐怕有人聽到沒有生死變化等等。即謂無有出世無相之法：就認為沒有出世間、沒有形相的佛法。故釋其疑雲非無無相無去來等：所以解釋他們的疑惑說，並非沒有沒有形相、沒有來去等等。但求去來不可得：只是追求來去是不可得的。故云無去來耳：所以說沒有來去罷了。如虛空者二舉喻也：如同虛空，這是第二次舉例說明。一切眾生下：下面。二合釋二藏明不思議：結合解釋兩個法藏，闡明不可思議。文二：分為兩部分。先釋后結：先解釋，后總結。釋中二：解釋中又分為兩部分。初人法相對辨不思議：首先從人和法的相對關係來辨析不可思議。后境智相對辨不思議：然後從境界和智慧的相對關係來辨析不可思議。初中更二：第一部分中又分為兩部分。一明人空：闡明人空。二明法空：闡明法空。初文二：第一部分分為兩部分。初以三義辨眾生空：首先用三種意義來辨析眾生空。后就眾名辨我人空：然後就眾生的名稱來辨析我空和人空。今初也：現在開始第一部分。言三義者：所說的三種意義是：一無生滅：沒有生起和滅亡。二無縛解：沒有束縛和解脫。三非因果非不因果：不是因果，也不是非因果。眾生義無所得：眾生的意義是不可得的。離苦故無生無滅：因為遠離了苦，所以沒有生起和滅亡。離集故無縛無脫：因為遠離了集，所以沒有束縛和解脫。離集則非因離苦則非果：遠離了集就是非因，遠離了苦就是非果。雖非因果而因果宛然：雖然不是因果，但是因果卻清清楚楚。故云非不因果：所以說不是非因果。又大品云：而且《大品般若經》說：色空受想行識空：色、受、想、行、識都是空的。以五陰空故將何有生：因為五陰是空的，那麼從哪裡會有生起呢？故無生既無生何有滅：所以沒有生起，既然沒有生起，哪裡會有滅亡呢？無縛無解者：沒有束縛和解脫，指的是：大論五十一云：《大智度論》第五十一卷說：五眾無縛無脫若畢竟空無有作者：五蘊沒有束縛和解脫，如果畢竟空，就沒有作者。誰縛誰解：誰來束縛，誰來解脫呢？凡夫人法虛假不可得：凡夫和法都是虛假的，不可得的。故非縛：所以不是束縛。聖人畢竟不可得：聖人畢竟是不可得的。故非解：所以不是解脫。乃至菩薩住是道中：乃至菩薩安住在這個道中。諸煩惱不牽墮凡夫中：各種煩惱不會牽引他墮入凡夫之中。故言不縛：所以說不束縛。不以諸無漏法破煩惱：不以各種無漏法來破除煩惱。故言不解：所以說不解脫。具如彼說：詳細的解釋如那裡所說。衛世師計我為作者名因：衛世師（Vaisheshika）認為我是作者，稱為因。僧佉計我為受者名果：僧佉（Samkhya）認為我是受者，稱為果。今我既空故非因果：現在我既然是空的，所以不是因果。真諦則無俗諦則有：從真諦的角度來說沒有，從俗諦的角度來說有。故言非不因果：所以說不是非因果。煩惱我人下：下面。二就我眾名以辨我人空：就我和眾生的名稱來辨析我空和人空。文二：分為兩部分。一正明我空：正式闡明我空。

【English Translation】 English version Elucidating Difficult Points Again: This refers to re-explaining previously difficult points. First the Dharma, then the Metaphor: First explain the Buddha's teachings, then use metaphors to illustrate. Now beginning: 'Because both subject and object have vanished, there is no self or other.' 'Because both realm and wisdom are transcended, there is no duality.' 'Because the Middle Way is supreme, it is the first.' 'Because movement is precisely stillness, it is not transformation.' 'Because stillness is precisely movement, it is not non-transformation.' 'Not without the unconditioned' explains the underlying doubt. 'Fearing that people, upon hearing of no birth, death, or transformation, would immediately think that there are no transcendental, unconditioned Dharmas.' 'Therefore, it clarifies their doubt by saying that it is not that there are no unconditioned things, no coming and going, etc.' 'But seeking coming and going is unattainable.' 'Therefore, it is said that there is no coming and going.' 'Like empty space' is the second metaphor. Below: 'Combining the explanation of the two treasuries clarifies the inconceivable.' Divided into two parts: First explain, then conclude: First explain, then summarize. Two parts in the explanation: The explanation is further divided into two parts. First, distinguish the inconceivable through the relative relationship between person and Dharma: First, analyze the inconceivable from the relative relationship between person and Dharma. Then, distinguish the inconceivable through the relative relationship between realm and wisdom: Then, analyze the inconceivable from the relative relationship between realm and wisdom. Two parts in the first part: The first part is further divided into two parts. First, clarify the emptiness of person: Clarify the emptiness of person. Second, clarify the emptiness of Dharma: Clarify the emptiness of Dharma. Two parts in the first section: The first section is divided into two parts. First, use three meanings to distinguish the emptiness of sentient beings: First, use three meanings to analyze the emptiness of sentient beings. Then, distinguish the emptiness of self and person based on the names of beings: Then, analyze the emptiness of self and person based on the names of sentient beings. Now beginning the first part: Now begin the first part. The three meanings are: First, no birth and death: No arising and ceasing. Second, no bondage and liberation: No binding and release. Third, neither cause and effect nor not cause and effect: Neither cause and effect, nor not cause and effect. The meaning of sentient beings is unattainable: The meaning of sentient beings is unattainable. Because of being apart from suffering, there is no birth and death: Because of being apart from suffering, there is no arising and ceasing. Because of being apart from accumulation, there is no bondage and liberation: Because of being apart from accumulation, there is no binding and release. Being apart from accumulation is not cause, being apart from suffering is not effect: Being apart from accumulation is not a cause, being apart from suffering is not an effect. Although not cause and effect, cause and effect are clear: Although not cause and effect, cause and effect are clearly present. Therefore, it is said not not cause and effect: Therefore, it is said not not cause and effect. Moreover, the Great Perfection Sutra says: Form is empty, feeling, perception, volition, and consciousness are empty: Form, feeling, perception, volition, and consciousness are all empty. Because the five aggregates are empty, from where will there be arising?: Because the five aggregates are empty, from where will there be arising? Therefore, there is no birth, and since there is no birth, where will there be death?: Therefore, there is no arising, and since there is no arising, where will there be ceasing? No bondage and liberation refers to: The Great Treatise, volume 51, says: The five aggregates have no bondage and liberation; if ultimately empty, there is no creator: The five aggregates have no binding and release; if ultimately empty, there is no creator. Who binds, who liberates?: Who binds, who liberates? Ordinary people and Dharma are false and unattainable: Ordinary people and Dharma are false and unattainable. Therefore, it is not bondage: Therefore, it is not binding. Saints are ultimately unattainable: Saints are ultimately unattainable. Therefore, it is not liberation: Therefore, it is not release. Even Bodhisattvas abide in this path: Various afflictions do not pull them down into ordinary people: Therefore, it is said not binding: Therefore, it is said not binding. Not using various unconditioned Dharmas to break afflictions: Therefore, it is said not liberation: Therefore, it is said not release. The detailed explanation is as said there: The detailed explanation is as said there. The Vaisheshika (衛世師) school considers the self as the creator, called cause: The Samkhya (僧佉) school considers the self as the receiver, called effect: Now that the self is empty, it is not cause and effect: Now that the self is empty, it is not cause and effect. From the perspective of ultimate truth, there is none; from the perspective of conventional truth, there is: From the perspective of ultimate truth, there is none; from the perspective of conventional truth, there is. Therefore, it is said not not cause and effect: Therefore, it is said not not cause and effect. Below: Distinguish the emptiness of self and person based on the names of self and beings: Divided into two parts: Formally clarify the emptiness of self:

二明我所空。今初有五。一我。二人。三知者。四見者。五受者。我所者下。次明我所空。一切苦受者。苦受名苦苦。樂受名壞苦。舍受名行苦。此三者皆有為行。同是我所等法。故言一切苦受行空故也。一切法集下。二明法空。一切法集者。謂因緣共成。此名假也。幻化五陰者。五陰無實此為法假也。無合無散者。此受假也。因緣共生故無散。因緣即空故無合也。法同法性者。一切諸法皆同真如之性者。以其本來寂然空故。法境界下。二境智相對辨不思議。文二。初辨境空。后釋智空。初中有二。先法后喻。法中言法境界空者。明總空。謂一切法無不是空者。空無相下。二明別空。文三。初明法空。言空者是空定。無相者是無相定。不轉者。以苦集染法不可轉為無漏凈法。又實相門中。無相不相故云空無相。相不能動故云不轉。離惑故無顛倒。離解故名不順。知諸法空空故名幻化。無三寶者。二雙顯人法二空。無聖人六道者。三明人空。如虛空者二喻舉況也。般若無知下。二釋智空。文三。法喻合。今初。知無故言無知。見無故言無見。不行生滅法不染無明緣。又觀緣並寂故云不行不緣。不從因生故云不因。無法可受故云不受。不得一切照相故者。釋豈是無心不知無因不見。但以理觀照不可得故也。斯行道相下。二

【現代漢語翻譯】現代漢語譯本『二』，說明『我』和『我所』都是空性的。現在開始解釋『我空』，分為五個方面：一，『我』（atman）；二，『人』（pudgala）；三，『知者』（jñātar）；四，『見者』（draṣṭar）；五，『受者』（vedaka）。以下解釋『我所空』。接下來解釋『我所空』。一切感受苦的，稱為『苦受』，也就是『苦苦』（duḥkha-duḥkhatā）。感受快樂的，稱為『樂受』，也就是『壞苦』（vipariṇāma-duḥkhatā）。感受不苦不樂的，稱為『舍受』，也就是『行苦』（saṃskāra-duḥkhatā）。這三種感受都是有為法，都屬於『我所』等法，所以說一切苦受的行都是空性的。『一切法集』以下，說明『法空』。『一切法集』，指的是因緣和合而成，這被稱為假有。『幻化五陰』，指的是五陰（pañca-skandha）沒有實體，這是法的假有。『無合無散』，指的是受的假有。因緣和合而生，所以沒有散；因緣本身是空性的，所以沒有合。『法同法性』，指的是一切諸法都與真如（tathatā）的本性相同，因為它們本來就是寂靜空性的。『法境界』以下，說明境和智相對，以辨明不可思議的境界。分為兩部分：先辨明境空，后解釋智空。先辨明境空又分為兩部分：先說法空，後用比喻說明。說法空時，說『法境界空』，是總的說明空性，指的是一切法沒有不是空性的。『空無相』以下，說明個別的空性。分為三部分：先說明法空。『空』指的是空定（śūnyatā-samādhi），『無相』指的是無相定（animitta-samādhi）。『不轉』，是因為苦集等染污法不能轉變為無漏清凈法。又在實相門中，無相不是相，所以說是『空無相』。相不能動搖，所以說是『不轉』。遠離迷惑，所以沒有顛倒；遠離理解，所以說『不順』。知道諸法是空性的，因為空性也是空性的，所以說是『幻化』。『無三寶』，是同時顯示人空和法空。『無聖人六道』，是說明人空。『如虛空』，是用比喻來舉例說明。『般若無知』以下，解釋智空。分為三部分：法、比喻、合。現在開始解釋。因為知道沒有，所以說是『無知』；因為見到沒有，所以說是『無見』。不進行生滅法，不染著無明緣。又觀察因緣都是寂靜的，所以說『不行不緣』。不從因產生，所以說『不因』。沒有法可以接受，所以說『不受』。『不得一切照相』，是解釋難道是沒有心、不知道、沒有因、沒有見嗎？但因為用理智觀察，照相是不可得的。『斯行道相』以下，第二部分。

【English Translation】 English version 『Two,』 explaining that both 『self』 and 『what belongs to self』 are empty. Now, to begin explaining 『the emptiness of self,』 there are five aspects: 1. 『Self』 (atman); 2. 『Person』 (pudgala); 3. 『Knower』 (jñātar); 4. 『Seer』 (draṣṭar); 5. 『Experiencer』 (vedaka). The following explains 『the emptiness of what belongs to self.』 Next, explaining 『the emptiness of what belongs to self.』 All who experience suffering are called 『suffering-feeling,』 which is 『suffering of suffering』 (duḥkha-duḥkhatā). Experiencing pleasure is called 『pleasure-feeling,』 which is 『suffering of change』 (vipariṇāma-duḥkhatā). Experiencing neither suffering nor pleasure is called 『neutral-feeling,』 which is 『suffering of conditioning』 (saṃskāra-duḥkhatā). These three feelings are all conditioned phenomena, all belonging to 『what belongs to self』 and other such phenomena, therefore it is said that the activity of all suffering-feelings is empty. 『All aggregates of phenomena』 below, explaining 『the emptiness of phenomena.』『All aggregates of phenomena』 refers to that which is formed by the coming together of causes and conditions, this is called provisional existence. 『Illusory five skandhas』 refers to the fact that the five skandhas (pañca-skandha) have no substance, this is the provisional existence of phenomena. 『No coming together, no scattering』 refers to the provisional existence of feeling. Because it arises from the coming together of causes and conditions, there is no scattering; because causes and conditions themselves are empty, there is no coming together. 『Phenomena are the same as the nature of phenomena』 refers to the fact that all phenomena are the same as the nature of Suchness (tathatā), because they are originally quiescent and empty. 『The realm of phenomena』 below, explaining the relativity of realm and wisdom, in order to discern the inconceivable state. Divided into two parts: first discerning the emptiness of the realm, then explaining the emptiness of wisdom. Discerning the emptiness of the realm is further divided into two parts: first explaining the emptiness of phenomena, then using a metaphor to illustrate. When explaining the emptiness of phenomena, saying 『the emptiness of the realm of phenomena』 is a general explanation of emptiness, referring to the fact that there is no phenomenon that is not empty. 『Emptiness, no-sign』 below, explaining individual emptiness. Divided into three parts: first explaining the emptiness of phenomena. 『Emptiness』 refers to the emptiness-samādhi (śūnyatā-samādhi), 『no-sign』 refers to the no-sign-samādhi (animitta-samādhi). 『Non-turning』 is because defiled phenomena such as suffering and accumulation cannot be transformed into undefiled pure phenomena. Also, in the gate of true reality, no-sign is not a sign, therefore it is said to be 『emptiness, no-sign.』 Signs cannot be moved, therefore it is said to be 『non-turning.』 Being apart from delusion, there is no inversion; being apart from understanding, it is said to be 『non-compliant.』 Knowing that all phenomena are empty, because emptiness is also empty, therefore it is said to be 『illusory.』『No Three Jewels』 simultaneously reveals the emptiness of persons and the emptiness of phenomena. 『No sages, no six realms』 explains the emptiness of persons. 『Like empty space』 uses a metaphor to illustrate. 『Prajna is without knowledge』 below, explaining the emptiness of wisdom. Divided into three parts: phenomena, metaphor, combination. Now beginning the explanation. Because knowing there is nothing, it is said to be 『without knowledge』; because seeing there is nothing, it is said to be 『without seeing.』 Not engaging in the phenomena of arising and ceasing, not being attached to the conditions of ignorance. Also, observing that causes and conditions are all quiescent, therefore it is said to be 『not engaging, not conditioning.』 Not arising from a cause, therefore it is said to be 『not caused.』 There is no phenomenon that can be received, therefore it is said to be 『not receiving.』『Not attaining all reflected images』 explains, is it that there is no mind, no knowing, no cause, no seeing? But because observing with reason, reflected images are unattainable. 『This is the aspect of the path』 below, the second part.

舉況。法相如是下。三合。心境俱空。何可有心得。心境俱假。何可無心得。是以般若下。二結上四義。文即為四。不可眾生中行結人空。不可法中行結法空。不可境中行結境空。不可解中行結智空也。是故般若下。第三雙結二藏不可思議。文二。初依智總結。而一切諸下。二約人別結。文二。初明菩薩不行而行不思議。一切諸如來下。二明諸佛無化而化不思議。善男子此功德藏下。第二釋上不可度量。十地菩薩所說如海一渧。月光所說如大海。又如王所說如海一諦。十地所說如大海。問何意王說勝菩薩。答王無本地云何可知。我今略述下。第三釋上唯佛能知。月光之德無量。略述即盡故言分義。善男子下。第二勸修。文三。一正嘆勸修。二徴。后廣釋。今初。先明凡聖自修也。若一切下正勸修也。何以故者二徴也。一切佛及菩薩下。三廣釋。文三。一標正路。前言門者以無滯故。今言路者以能通故。是故一切下。二乘正路當依十四忍修學也。是人超過下。三舉果嘆勝有二利益。一離苦。二得樂。時諸眾中下。三大眾供養。文三。先菩薩供養功德。次天供養。后鬼神修行。從勝至劣也。上來答第一第二問。自利利他行竟。佛告大王下。大章第二答所化眾生之相。文三。一牒前問。次正答。后得益。今初重牒前問何相眾

生可化也。若以幻化下。二答。文二。一略二廣。今初。能化所化皆因緣生故。俱是幻化。能如是者真是行化眾生。凈名云。譬如幻士為幻人說法也。眾生識初下。二廣答。文二。初明所化如幻。后明能化如幻。初文二。先釋后結。初中六假為六別。第一釋法假中。文二。一正明法假。二明凡聖境差。初文更二。一明本識能生色心。本識者即正因佛性。不同木石非有非無。不知不忘。如水濕性火熱性黃石金性等。但隨境界而有差殊。得善境生善得惡境生惡。乃至成地獄等身。但取初一念乃至金剛。于其中間生不可說善惡身心。大經云。如雪山藥唯是一味。隨其流處有種種名。其味真正停留在山。藥果叢林不能覆沒也。問諸眾生等有本際不。若言有者。何故中阿含云。眾生本際不可得者。答略為二說。一理中不可說。煩惱與身無有前後。二事說。即有一念識生之文。眾生本根下。二明色心成陰界等。文二。初成五陰。初一點赤白名色蓋。業行力故。識托其中名識蓋。即是開心為四蓋。蓋即陰也。陰者陰覆為義。蓋亦如是。身名積聚者。三十六物共成此身也。大王此一下。二明成十二處。文三。初明一色生無量色。謂五塵四大等生五識處。明根者。二明能成五根。謂四大所造能生五識。故名為根也。如是一色下。三總結。

【現代漢語翻譯】現代漢語譯本生是可以被幻化的。如果從幻化的角度來說，下面是第二個回答。分為兩個部分，一是簡略的，二是詳細的。現在先說簡略的。能幻化和被幻化的事物都是因緣而生的，所以都是幻化的。能夠這樣理解的人，才是真正能行幻化來度化眾生的人。《維摩詰經》說：『譬如幻術師為幻人說法。』眾生的最初一念意識……下面是詳細的回答。分為兩個部分，一是說明被幻化的事物如幻，二是說明能幻化的事物如幻。先說被幻化的事物如幻，又分為先解釋后總結。先解釋，其中用六假來說明六種差別。第一是解釋法假，分為兩個部分，一是正面說明法假，二是說明凡夫和聖人的境界差別。先正面說明法假，又分為兩個部分，一是說明本識能夠產生色和心。本識就是正因佛性，不同於木頭和石頭，不是非有非無，而是不覺不知。就像水的濕性、火的熱性、黃石的金性等。只是隨著境界的不同而有差別，遇到好的境界就產生善，遇到壞的境界就產生惡，乃至形成地獄等身。只是取最初的一念乃至金剛，在其中間產生不可說的善惡身心。《大般涅槃經》說：『如雪山藥，只有一種味道，隨著流淌的地方不同而有種種名稱。它的真正味道停留在山上，藥果叢林不能覆蓋它。』問：諸位眾生等有本源嗎？如果說有，為什麼《中阿含經》說：『眾生的本源是不可得的？』答：簡略地說有兩種說法。一是從理上來說不可說，煩惱和身體沒有先後。二是從事上來說，就是有一念識產生的說法。眾生的根本……下面是說明色和心形成五陰、十二處等。分為兩個部分，一是形成五陰，最初一點赤白名為色陰，因為業力的作用，意識寄託在其中名為識陰，這就是開心為四陰。陰就是覆蓋的意思，蓋也是這樣。身體名為積聚，是三十六種物質共同形成的。大王，從這裡開始……下面是說明形成十二處。分為三個部分，一是說明一種色產生無量色，比如五塵、四大等產生五識處。說明根，二是說明能夠形成五根，就是四大所造能夠產生五識，所以名為根。像這樣一種色……三是總結。

【English Translation】 English version Sentient beings can be transformed. If we consider it from the perspective of illusion, here is the second answer. It is divided into two parts: one brief and one detailed. Let's start with the brief one. Both the transformer and the transformed are born from causes and conditions, so they are both illusions. Those who can understand this are truly able to use illusion to liberate sentient beings. The Vimalakirti Sutra says: 'It is like a magician preaching to illusory people.' The initial thought of sentient beings... Below is a detailed answer. It is divided into two parts: one explaining that the transformed is like an illusion, and the other explaining that the transformer is like an illusion. First, let's talk about the transformed being like an illusion, which is further divided into explanation and conclusion. First, explain, using the six falsities to illustrate the six differences. The first is to explain the falsity of dharma, which is divided into two parts: one is to directly explain the falsity of dharma, and the other is to explain the difference between the realms of ordinary people and sages. First, directly explain the falsity of dharma, which is further divided into two parts: one is to explain that the fundamental consciousness can generate form and mind. The fundamental consciousness is the inherent Buddha-nature, which is different from wood and stone, not neither existent nor non-existent, but unaware and unknowing. It is like the wetness of water, the heat of fire, the goldness of yellow stone, etc. It only differs according to the different realms. Encountering a good realm produces good, and encountering a bad realm produces evil, even forming hellish bodies. It only takes the initial thought up to Vajra, and in between, countless good and evil bodies and minds are produced. The Nirvana Sutra says: 'Like the medicine of Snow Mountain, it has only one taste, but it has various names depending on where it flows. Its true taste remains on the mountain, and the medicinal fruit forest cannot cover it.' Question: Do all sentient beings have an origin? If so, why does the Madhyama Agama Sutra say: 'The origin of sentient beings is unattainable?' Answer: Briefly, there are two explanations. One is that it is unspeakable in principle; afflictions and the body have no before or after. The second is in terms of events, which is the statement that a single thought of consciousness arises. The root of sentient beings... Below is an explanation of how form and mind form the five skandhas, twelve entrances, etc. It is divided into two parts: one is the formation of the five skandhas. The initial point of red and white is called the form skandha. Because of the power of karma, consciousness resides in it and is called the consciousness skandha. This is the opening of the mind into the four skandhas. Skandha means covering, and so does 'cover'. The body is called an accumulation, formed by thirty-six substances. Great King, from here on... Below is an explanation of the formation of the twelve entrances. It is divided into three parts: one is to explain that one form produces countless forms, such as the five dusts, the four great elements, etc., which produce the five sense entrances. Explaining the roots, the second is to explain that they can form the five roots, that is, what is made by the four great elements can produce the five consciousnesses, so it is called the root. Like this one form... The third is the conclusion.

一色生五塵五根四大。不明法入色也。一心動十二入中能生意根。於十八界中能生六識及與空界。釋中略不說也。大王凡夫下。二明凡聖境差。文二。先明凡境並假。次明聖境真實。初文可見。聖人六識下。次明聖境。假名雖一見則不同凡夫妄見執著。聖人滅無常色獲得常色。別圓之意也。眾生者下。第二明受假。文四。一約二諦。二明有無。三約六道。四約四姓。今初也。上明五陰是法假。計有眾生即受假也。世諦則有真諦則無也。若有若無下。二明有無。外道以實有為有。豁達為無。此六十二見之本也。但生眾生憶念下。釋有所以。凡夫妄計謂有受者。聖人見受猶幻化。此皆以聖對凡也。乃至六道下。三約六道明受假也。幻化見幻化下。四約四姓。所言見者。照真幻化人化實幻者。真幻即別教人也。此就能化所化明受假也。幻諦法下。三釋名假。文二。一明佛知前無名。二明佛為立名。初文三。一明無義名。為佛未出世無大聖不說名是假也。幻法幻化下。二明無名體。肇云。名無得物之功。物無當名之實也。無三界下。三明無三界六道也。大王是故下。二明佛為立名。文二。一佛立名具知識假也。是名無量下。二結名非一也。相續假法下。第四明相續假。文三。一標宗。一亦不續下。二釋。一亦不續。以其一故。

【現代漢語翻譯】現代漢語譯本一色產生五塵（色、聲、香、味、觸）五根（眼、耳、鼻、舌、身）和四大（地、水、火、風）。不明白法而執著於色。一心動念，在十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）中能產生意根。在十八界（六根、六塵、六識）中能產生六識（眼識、耳識、鼻識、舌識、身識、意識）以及空界。經文中此處略去未說。『大王凡夫下』，第二部分說明凡夫和聖人的境界差別。分為兩部分。首先說明凡夫的境界是虛假的，其次說明聖人的境界是真實的。第一部分內容顯而易見。『聖人六識下』，其次說明聖人的境界。假名雖然相同，但見解卻與凡夫不同，凡夫妄見執著。聖人滅除無常之色，獲得常色，這是別教和圓教的含義。『眾生者下』，第二部分說明受假。分為四部分。一是約二諦（世俗諦和勝義諦），二是說明有無，三是約六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道），四是約四姓（婆羅門、剎帝利、吠舍、首陀羅）。現在是第一部分。上面說明五陰（色、受、想、行、識）是法假，計較有眾生就是受假。世俗諦則有，勝義諦則無。『若有若無下』，第二部分說明有無。外道以實有為有，豁達為無，這是六十二見的根本。『但生眾生憶念下』，解釋有的原因。凡夫妄加計較認為有受者，聖人見受如同幻化，這些都是以聖人對照凡夫。『乃至六道下』，第三部分約六道說明受假。『幻化見幻化下』，第四部分約四姓。所說的見，是照見真幻化的人和化實幻的人。真幻即別教的人。這是就所化和能化說明受假。『幻諦法下』，第三部分解釋名假。分為兩部分。一是說明佛知道之前沒有名字，二是說明佛為之立名。第一部分分為三點。一是說明無義名，因為佛未出世，沒有大聖人，所以說名是假的。『幻法幻化下』，二是說明無名體。僧肇說：『名沒有獲得事物的功能，事物沒有符合名字的實際。』『無三界下』，三是說明沒有三界（欲界、色界、無色界）六道。『大王是故下』，第二部分說明佛為之立名。分為兩部分。一是佛立名具有知識假。『是名無量下』，二是總結名不是唯一的。『相續假法下』，第四部分說明相續假。分為三部分。一是標明宗旨。『一亦不續下』，二是解釋。『一亦不續』，因為它是一的緣故。

【English Translation】 English version One color generates the five dusts (form, sound, smell, taste, touch), the five roots (eye, ear, nose, tongue, body), and the four elements (earth, water, fire, wind). Not understanding the Dharma leads to attachment to form. A single thought arises, and within the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), the mind root can be produced. Within the eighteen realms (six roots, six dusts, six consciousnesses), the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) and the realm of emptiness can be produced. The sutra omits this part. 'Great King, the section on ordinary people below,' the second part explains the differences between the realms of ordinary people and sages. It is divided into two parts. First, it explains that the realm of ordinary people is false, and second, it explains that the realm of sages is real. The content of the first part is obvious. 'The six consciousnesses of sages below,' the second part explains the realm of sages. Although the false name is the same, the understanding is different from that of ordinary people, who have deluded views and attachments. Sages extinguish impermanent form and attain permanent form, which is the meaning of the Separate Teaching and the Perfect Teaching. 'Those sentient beings below,' the second part explains the false of reception. It is divided into four parts. First, it is about the two truths (conventional truth and ultimate truth), second, it explains existence and non-existence, third, it is about the six paths (heavenly beings, humans, asuras, hell beings, hungry ghosts, animals), and fourth, it is about the four castes (Brahmins, Kshatriyas, Vaishyas, Shudras). Now is the first part. The above explains that the five skandhas (form, reception, thought, volition, consciousness) are the false of dharma, and calculating that there are sentient beings is the false of reception. It exists in conventional truth, but does not exist in ultimate truth. 'If there is or is not below,' the second part explains existence and non-existence. Heretics consider real existence as existence and broad-mindedness as non-existence, which is the root of the sixty-two views. 'But sentient beings give rise to recollection below,' explaining the reason for existence. Ordinary people falsely calculate that there are receivers, and sages see reception as illusory, all of which are comparing sages with ordinary people. 'Even the six paths below,' the third part explains the false of reception in terms of the six paths. 'Illusory transformation sees illusory transformation below,' the fourth part is about the four castes. The so-called seeing is seeing the person who illuminates the true illusory transformation and the person who transforms the real illusion. True illusion is the person of the Separate Teaching. This explains the false of reception in terms of what is transformed and what can be transformed. 'Illusory truth dharma below,' the third part explains the false of name. It is divided into two parts. First, it explains that there was no name before the Buddha knew it, and second, it explains that the Buddha gave it a name. The first part is divided into three points. First, it explains the meaningless name, because the Buddha had not yet appeared in the world, and there were no great sages, so it is said that the name is false. 'Illusory dharma illusory transformation below,' second, it explains the nameless body. Seng Zhao said: 'Name has no function of obtaining things, and things have no reality that matches the name.' 'No three realms below,' third, it explains that there are no three realms (desire realm, form realm, formless realm) and six paths. 'Great King, therefore below,' the second part explains that the Buddha gave it a name. It is divided into two parts. First, the Buddha giving a name has the false of knowledge. 'This name is immeasurable below,' second, it concludes that the name is not unique. 'The false of continuous succession dharma below,' the fourth part explains the false of continuous succession. It is divided into three parts. First, it states the purpose. 'One also does not continue below,' second, it explains. 'One also does not continue,' because it is one.

異亦不續。以其別故。非一非異下。三順結。此如芽莖不可言一異也。相待假下。第五釋相待假。文中有二意。一切相待是相避待。中論云。若法有待成。是法還成待。如五色等法。即是相對待。相對如眼見色耳聞聲等。若長短相待者。此是相形待也。一切法皆緣成假五陰等法為緣假成眾生也。俱時四果下。六釋因生假。如五果三因。是俱時因果。過去二因現在五果。是異時因果。又緣見是俱時。觀因是異時。又粱椽成舍是俱時。十二時為日是異時。又燈及明是俱時。闇與明是異時也。一切幻化下。二結假文。即先結所化如幻也。大王下第二明能化如幻以菩薩見眾生不實。猶如病眼見空華。眾生不知故為宣說。皆是假。菩薩之力用也。時諸下第三明時眾得益。文二。一明得忍。謂地前地上。乃至一地下。二明地上德行。◎

二諦品第四

上內護中文有三別。今二諦品。即是第三明二護所依。言二諦者。是佛教之大宗。有實有幻有別入通圓入通別教圓入別圓教等七種。廣如法華玄義云云。但以凡夫見淺名俗。聖人見深名真。審實故名諦。又上觀空品。明實智方便智皆空而護。諸未達事須行化化必有由。所謂二諦。故於此明也。品文二。一問答。二勸持。初文三。一明二諦不二。二明說法不二。三明法門不二

【現代漢語翻譯】現代漢語譯本『異亦不續。以其別故。』（異也不是連續的，因為它有區別的緣故。）『非一非異下。三順結。』（『非一非異』以下，是第三個順著前面的意思總結。），這就像芽和莖，不能說是一，也不能說是異。『相待假下。』（『相待假』以下），第五個解釋相待假。文中有兩個意思。一切相待都是互相避開而存在的。中論說：『如果法是依賴於其他條件而成立的，那麼這個法反過來也成為其他條件所依賴的。』比如五色等法，就是相對待的。相對，比如眼睛看見顏色，耳朵聽見聲音等。如果長短互相依賴，這就是互相比較而存在的。一切法都是因緣和合而成的假象，五陰等法是因緣和合而成的眾生假象。『俱時四果下。』（『俱時四果』以下），第六個解釋因生假。比如五果三因，是同時的因果。過去二因現在五果，是不同時的因果。又如緣見是同時的，觀因是不同時的。又如梁和椽構成房屋是同時的，十二時辰構成一天是不同時的。又如燈和光明是同時的，黑暗和光明是不同時的。『一切幻化下。』（『一切幻化』以下），第二個總結假象。就是先總結所化現的事物如幻象。『大王下第二明能化如幻』（『大王』以下，第二部分說明能化現的人也如幻象），因為菩薩看見眾生不真實，就像生病的人的眼睛看見空中的花朵。眾生不知道，所以為他們宣說，一切都是假象，是菩薩的力量作用。『時諸下第三明時眾得益。』（『時諸』以下，第三部分說明當時在場的大眾得到利益。）文分兩部分。一部分說明得到忍，包括地前地上，乃至一地下。二部分說明地上菩薩的德行。

二諦品第四

上面內護文中分為三個部分。現在的二諦品，是第三部分，說明二護所依賴的基礎。所說的二諦，是佛教的大綱宗要。有實有幻，有別入通圓入通別教圓入別圓教等七種。詳細的可以參考《法華玄義》。但因為凡夫的見解淺薄，所以稱為俗諦；聖人的見解深刻，所以稱為真諦。審察真實，所以稱為諦。又如上面的觀空品，說明實智和方便智都是空性而加以守護。那些沒有通達實相的人需要進行教化，而教化必定有原因，這個原因就是二諦，所以在這裡加以說明。品文分為兩部分。一部分是問答，一部分是勸持。首先是問答部分，分為三個部分。一部分說明二諦不是對立的，二部分說明說法不是對立的，三部分說明法門不是對立的。

【English Translation】 English version 『異亦不續。以其別故。』 (The different is also not continuous, because it has the reason of distinction.) 『非一非異下。三順結。』 (『Neither one nor different』 below, is the third summary following the previous meaning.), this is like a sprout and a stem, which cannot be said to be one, nor can they be said to be different. 『相待假下。』 (『Dependent falsity』 below), the fifth explains dependent falsity. There are two meanings in the text. All dependence is mutually avoiding existence. The Madhyamaka-karika says: 『If a dharma is established depending on other conditions, then this dharma in turn becomes what other conditions depend on.』 For example, the five colors and other dharmas are relatively dependent. Relative, such as the eyes seeing colors, the ears hearing sounds, etc. If long and short depend on each other, this is existing by mutual comparison. All dharmas are illusory formations arising from conditions, and the five skandhas and other dharmas are illusory formations of sentient beings arising from conditions. 『俱時四果下。』 (『Simultaneous four results』 below), the sixth explains the falsity of arising from causes. For example, the five results and three causes are simultaneous cause and effect. The two causes of the past and the five results of the present are cause and effect at different times. Also, seeing by condition is simultaneous, and observing the cause is at different times. Also, beams and rafters forming a house are simultaneous, and twelve periods forming a day are at different times. Also, the lamp and the light are simultaneous, and darkness and light are at different times. 『一切幻化下。』 (『All illusions』 below), the second concludes the falsity. That is, first conclude that what is transformed is like an illusion. 『大王下第二明能化如幻』 (『Great King』 below, the second part explains that the one who can transform is also like an illusion), because the Bodhisattva sees sentient beings as unreal, just like the eyes of a sick person seeing flowers in the sky. Sentient beings do not know, so they are preached to, and everything is an illusion, which is the power of the Bodhisattva. 『時諸下第三明時眾得益。』 (『At that time, the assembly benefited』 below), the third part explains the benefits gained by the assembly at that time. The text is divided into two parts. One part explains obtaining forbearance (忍, ren), including before the ground and on the ground, even under one ground. The second part explains the virtues of Bodhisattvas on the ground.

Chapter Four on the Two Truths (二諦品, Er Di Pin)

The above internal protection text is divided into three parts. The current chapter on the Two Truths is the third part, explaining the basis on which the two protections depend. The so-called two truths are the main principles of Buddhism. There are seven types: real and illusory, separate entry into the common, perfect entry into the common, separate teaching, perfect entry into the separate, and perfect teaching, etc. For details, refer to the Profound Meaning of the Lotus Sutra. But because the views of ordinary people are shallow, they are called conventional truth (俗諦, Su Di); the views of sages are profound, so they are called ultimate truth (真諦, Zhen Di). Examining and verifying the truth is called truth (諦, Di). Also, as in the above chapter on Contemplating Emptiness, it explains that both real wisdom and expedient wisdom are emptiness and are protected. Those who have not understood reality need to be taught, and there must be a reason for teaching, and this reason is the two truths, so it is explained here. The chapter text is divided into two parts. One part is questions and answers, and the other part is exhortation. First is the question and answer part, which is divided into three parts. One part explains that the two truths are not opposed, the second part explains that the teachings are not opposed, and the third part explains that the Dharma doors are not opposed.

。初文二。先問后答。問中有三。初雙標。爾時下。將欲設難故作兩徴。二若言無者下雙難。有人云。若言無者。凡夫智不應有二。謂真俗二諦也。若言有者。聖人智不應一。一即第一義也。今謂若言有者不應言有無皆空。若言無者不應二見差別。一二之義下三雙結也。佛告大王下。第二答。文三。一正答。二引證。三釋成。初又三。一嘆月光往因。可解。汝今無聽下。二正答。聽說皆空即不二。聽說宛然即不一故。諦聽下三誡聽勸修三慧也。七佛偈如是下。第二引證。頌有八行半。分為三別。初三行正申二諦。次三行釋義。正是答問。后二行半結成上義。初文三。初一行明別教二諦。上半明真諦即有空。下半明俗諦即空有。大論云。十二因緣是誰所作。佛言非佛非菩薩。乃至非一切聖人作。故云無自無他作也。法性本無性下。二一行明通教二諦。上半明真。下半明俗。三假者法受名也。無無諦實無下。三一行明圓教二諦。無別俗是一無。無別真是一無。故云無無諦也。上二句明真次句明俗。下句總結。有無本自二下。第二正答難。明不一不二文三。初一行智理相對遣一異。上半明一二。下半明不一不二云云。解心見不二下。二一行智理相對以遣執。上半明解心。求二不可得下半。明遣著。所謂解者。見二諦皆空。便

【現代漢語翻譯】現代漢語譯本初文分二部分。第一部分是先提問后回答。提問中包含三點。首先是雙重標示。『爾時下』，這是爲了準備設定難題而做的兩種提示。第二點，『若言無者下』是雙重為難。有人說，如果說沒有，那麼凡夫的智慧不應該有二，也就是真諦和俗諦兩種。如果說有，那麼聖人的智慧不應該是一，這個一就是第一義。現在認為，如果說有，就不應該說有和無都是空。如果說沒有，就不應該有二見的差別。『一二之義下』是第三點，雙重總結。『佛告大王下』，第二部分是回答。回答分為三部分。第一部分是正面回答。第二部分是引用證據。第三部分是解釋和完成。首先是正面回答，又分為三點。第一點是讚歎月光過去的因緣，可以理解。『汝今無聽下』，第二點是正面回答。聽說都是空，就是不二。聽說宛然存在，就是不一。『諦聽下』是第三點，告誡聽聞並勸勉修習三種智慧。『七佛偈如是下』，第二部分是引用證據。頌有八行半，分為三個部分。前三行是正面闡述二諦。中間三行是解釋意義，正是回答提問。后兩行半是總結完成上面的意義。首先看前三行，第一行是說明別教的二諦。上半部分說明真諦，即有空。下半部分說明俗諦，即空有。《大智度論》說，十二因緣是誰造作的？佛說，不是佛，不是菩薩，乃至不是一切聖人所作，所以說無自無他作。『法性本無性下』，第二行是說明通教的二諦。上半部分說明真，下半部分說明俗。三假者法接受名稱。『無無諦實無下』，第三行是說明圓教的二諦。沒有區別的俗諦就是一無，沒有區別的真諦就是一無，所以說無無諦。上面兩句說明真，接下來一句說明俗，最後一句總結。『有無本自二下』，第二部分是正面回答難題。說明不一不二，分為三部分。第一行是智慧和道理相對，去除一和異。上半部分說明一二，下半部分說明不一不二。『解心見不二下』，第二行是智慧和道理相對，用來去除執著。上半部分說明解心。『求二不可得下半』，說明去除執著。所謂解，就是見到二諦都是空。

【English Translation】 English version The initial text is divided into two parts. The first part is asking questions and then answering them. The questions include three points. The first is double indication. 'Erh Shi Xia', this is to prepare for setting up difficult problems and making two prompts. The second point, 'Ruo Yan Wu Zhe Xia' is double embarrassment. Some people say that if there is nothing, then the wisdom of ordinary people should not have two, that is, the two truths of true and mundane. If there is, then the wisdom of the saints should not be one, and this one is the first meaning. Now it is believed that if there is, it should not be said that both existence and non-existence are empty. If there is nothing, there should be no difference between the two views. 'Yi Er Zhi Yi Xia' is the third point, double summary. 'Buddha told the Great King Xia', the second part is the answer. The answer is divided into three parts. The first part is the positive answer. The second part is quoting evidence. The third part is explanation and completion. First of all, the positive answer is divided into three points. The first point is to praise the past karma of Moonlight, which can be understood. 'Ru Jin Wu Ting Xia', the second point is the positive answer. Hearing and saying are empty, that is, not two. Hearing and saying are clearly present, that is, not one. 'Di Ting Xia' is the third point, admonishing listening and exhorting to practice the three wisdoms. 'Seven Buddha Gatha Ru Shi Xia', the second part is quoting evidence. The verse has eight and a half lines, divided into three parts. The first three lines are a positive explanation of the two truths. The middle three lines are to explain the meaning, which is to answer the question. The last two and a half lines are to summarize and complete the above meaning. First look at the first three lines, the first line is to explain the two truths of the separate teaching. The first half explains the true truth, that is, there is emptiness. The second half explains the mundane truth, that is, emptiness exists. The Mahaprajnaparamita Shastra says, who created the twelve causes and conditions? The Buddha said that it was not the Buddha, not the Bodhisattva, and not even all the saints, so it is said that there is no self and no other. 'Fa Xing Ben Wu Xing Xia', the second line is to explain the two truths of the common teaching. The first half explains the truth, and the second half explains the mundane. The three false ones accept the name. 'Wu Wu Di Shi Wu Xia', the third line is to explain the two truths of the round teaching. There is no distinction between the mundane truth and the one without, and there is no distinction between the true truth and the one without, so it is said that there is no truth without. The above two sentences explain the truth, the next sentence explains the mundane, and the last sentence summarizes. 'You Wu Ben Zi Er Xia', the second part is a positive answer to the difficult question. Explain not one or two, divided into three parts. The first line is that wisdom and reason are relative, removing one and different. The first half explains one or two, and the second half explains not one or two. 'Jie Xin Jian Bu Er Xia', the second line is that wisdom and reason are relative, used to remove attachments. The first half explains the understanding of the mind. 'Qiu Er Bu Ke De Xia Ban', explains the removal of attachments. The so-called understanding is to see that the two truths are empty.

著此空二尚叵得。非二何可得也。于解常自一下。三一行理智相對贊入真義也。世諦幻化起下。三二行半結成上三義。初一行明世諦有無。三喻。一舉空華。二舉影。三舉三手。皆無實。雖無實而不無也。幻化見幻化下。二一行明聖見有無也。名為諸佛觀下半行。三結正觀也。大王菩薩下。第三釋成文二。先明二義后明一義。照俗化凡夫。照真化二乘。佛及眾生下。二明一義文三。初能所相對明一義。有三謂標徴釋。今初標也。何以故二徴也。以眾生下釋也。以眾生空得置菩提空。釋佛能化也。以菩提空故得置眾生空。釋所化也。又眾生空是人空。菩提空是法空也。以一切法下。二境智相對明一義。文三謂標徴釋也。今初以一切法者。謂境智二此皆空故言空空。何以故者二徴也。般若無相下。釋中文二。初正釋一義可解。次般若空于無明下。二逐難重釋。何者一切空相事顯可知。般若之空有何差別。故今釋云。從於無明至於佛果。以明別也。文二。初約迷悟次位明空相可解。二五眼成就時下。約佛果顯空相文二。初明無見而見。肉天等四眼在佛名佛五眼也。行亦不受下。二明無行而行。方離五非。菩薩未成佛下。第三染凈相對以明一義。文中三。謂標徴釋。初標可見。何以故徴也。于第一義而不二下。三釋也。生死菩

提其如明闇雖二空不二也。白佛言下。第二明說法不二文二。先問次答。問意云。若諸空如如即無文字。何故聖人以此教化。大王法輪者下。答文二。一明說空。二明修空。初文三。一明名空。言法輪者。凡有二種。一行二教。法本者修多羅經也。重誦者。祇夜經也。受記者和伽那經也。不誦偈經者伽陀經也。無問而自說者。優陀那經也。戒經者尼陀那經也。譬喻者阿婆陀那經也。法界者伊帝目多伽經也。大經云戒經。本事者阇多伽經也。方廣者毗佛略經也。未曾有者阿浮陀達摩經也。論議者優婆提舍經也。此十二皆空即如也。是名味句下。二明教空。以此土音聲為佛事文字性離故皆如也。若取文字者下。三明不行空。行空則非正觀也。大王如如文字下。第二明修空文三。初辨修習又二。初明因位。因教生智。教為智母。又空如文字文字如空。故云如如。因此如如能生佛智。故云智母也。一切眾生下。二明果位。在眾生身為佛性。在佛身名一切種智。未成佛時當必得成。當能成故名當爲母。未得道時名佛性。已得道時名一切種智也。三乘般若下。第二逐難重釋。謂前云佛智母。又云性根本智母。恐人難解故今重釋。文二。一理性釋。二行性釋。理即如如智母。今初理性釋。前根本智母也若菩薩無下。二行性釋。如如智

母也。若菩薩無文字而學。無修而修。即得真智般若也。大王若菩薩下。第三結修成也。次白佛言下。第三明法門不二。先問后答。問中三。初是問根也。行亦無量二問行也。法門為一下。三問法門也。又問意云。眾生根性志懷不同。所說觀門為一為二。大王下。二佛答文三。一略答。二廣答。后結答。初文二。初明觀門。后明所觀法。今初文可解也。一切法亦非有相下。二明所觀法。非有相相不實故。非非無相離空過故。若菩薩下。二廣答釋文三。初約二諦顯。若菩薩觀眾生下。二是俗諦。不見一二是真諦。即俗即空故言不二。是第一義諦。若有若無即諸見本名世諦也。以三諦下。二約三諦顯諸法。有人言。空即真也。色即五根。心即六識。今云一切法者。則理事俱該。空則始從虛空乃至般若。亦有真俗。色則始從實色乃至真色亦有真俗。心則始從生滅乃至無作亦有真俗。攝法實廣也。五種三諦如法華玄義說。我人知見下。三約三假顯法。我人知見是名假。五陰是受假。一切法是法假也。眾生品下。三結答也。大王七佛下。大章第二勸持文二。一嘆教二舉名勸持。初文為五。一明說同七佛可解。汝等大眾下。二舉益勸持也。況復於此下。第三明勝信。能信此經成就三智。即超通教十地功德。何況受持下。四明得入。

圓教初住成佛能百佛世界化眾生也。時諸大眾下。五明得益也。大王此經下。二舉明勸持。文二。先舉名可解。亦名一切下。二明用可見。

護國品第五

正說有四。初三品明內護竟。今護國品是第二明外護也。國土有二。一世間二乘凡夫。二出世間十信至十地。賊有二。一外劫盜等。二內煩惱結使。護亦有二。一外即百步鬼神。二內所謂智慧。若內若外。悉是諸佛菩薩神鬼能護人之國土故名護國品。約觀觀生滅法護同居土。觀無生滅法護有餘土。觀無量法護果報土。觀無作法護寂光土。又百步鬼神護依報國。修行般若護正報國。又鬼神護護命等。爾時佛告大王下。品文為三。一誡聽勸持。二廣釋。三明眾得益。今初文可解。當國土欲亂下。二廣釋護法文三。一廣釋護法。二引古證今。三結示勸持。初文三。一護國。二護福。三護難。初文四。一護時。二護法。三護體。四顯所護難。今初也。以無難時王心不怖。有難方怖故明時也。亦以實害為燒。未必火災之時當請百佛下。二明護法文三。初明福田。次明供養。后明說時。初文更三。一請賢聖。以實身難見故置形像以表敬儀。百比丘眾下。二明聽眾。天龍人鬼為四眾。又當機結緣發起影向等四眾也。七眾者。出家五眾。比丘比丘尼。沙彌沙彌尼式叉摩那

【現代漢語翻譯】現代漢語譯本：圓教初住菩薩成就佛果后，能夠化度百佛世界中的眾生。『時諸大眾下』，指五種明智（五明）得到利益。『大王此經下』，第二部分是闡明勸人受持。分為兩部分。首先是舉出經名，容易理解。其次是說明經的功用，顯而易見。

護國品第五

正式的講述分為四個部分。最初的三品闡明了內護，現在《護國品》是第二部分，闡明外護。國土有兩種：一是世間二乘凡夫所處的國土，二是出世間十信位到十地位菩薩所處的國土。賊也有兩種：一是外在的劫掠盜竊等，二是內在的煩惱和結使。護衛也有兩種：一是外在的百步鬼神，二是內在的智慧。無論是內在還是外在，都是諸佛菩薩和神鬼能夠護衛人們的國土，所以叫做《護國品》。從觀的角度來說，觀察生滅法可以護衛同居土（凡聖同居土），觀察無生滅法可以護衛有餘土（方便有餘土），觀察無量法可以護衛果報土（實報莊嚴土），觀察無作法可以護衛寂光土（常寂光土）。另外，百步鬼神護衛依報國土，修行般若智慧護衛正報國土。還有，鬼神護衛生命等等。『爾時佛告大王下』，這一品的經文分為三個部分：一是告誡聽聞並勸勉受持，二是廣泛解釋，三是說明大眾得到利益。現在是第一部分，經文容易理解。『當國土欲亂下』，第二部分是廣泛解釋護法，分為三個部分：一是護國，二是護福，三是護難。第一部分是護國，分為四個方面：一是護時，二是護法，三是護體，四是顯示所護之難。現在是第一個方面，護時。因為沒有災難的時候，國王的心不恐懼；有了災難才恐懼，所以要闡明時機。也因為實際的災害如同火燒一樣。未必是發生火災的時候，應當迎請百佛等等。『當請百佛下』，第二部分是闡明護法，分為三個方面：一是闡明福田，二是闡明供養，三是闡明說法時機。第一部分是闡明福田，又分為三個方面：一是迎請賢聖，因為真實的佛身難以見到，所以設定佛像來表達敬意。『百比丘眾下』，二是闡明聽眾。天龍人鬼是四眾，也是當機、結緣、發起、影向等四眾。七眾是出家五眾：比丘（Bhikkhu，男性出家眾）、比丘尼（Bhikkhuni，女性出家眾）、沙彌（Śrāmaṇera，男性沙彌）、沙彌尼（Śrāmaṇerikā，女性沙彌）、式叉摩那（Śikṣamāṇā，預備比丘尼）。

【English Translation】 English version: After a Bodhisattva of the Perfect Teaching achieves Buddhahood at the initial stage of abiding (初住), they can transform beings in hundreds of Buddha-worlds. '時諸大眾下' refers to the benefit of obtaining the five kinds of knowledge (五明). '大王此經下' The second part is to clarify and encourage upholding. It is divided into two parts. The first is to mention the name of the sutra, which is easy to understand. The second is to explain the function of the sutra, which is obvious.

Chapter 5: Protecting the Nation

The formal explanation is divided into four parts. The first three chapters clarify inner protection, and now the 'Protecting the Nation' chapter is the second part, clarifying outer protection. There are two kinds of lands: one is the land where ordinary beings of the Two Vehicles (聲聞乘 and 緣覺乘) reside, and the other is the land where Bodhisattvas from the Ten Faiths (十信) to the Ten Grounds (十地) reside. There are also two kinds of thieves: one is external robbery and theft, etc., and the other is internal afflictions and fetters. There are also two kinds of protection: one is the external hundred-pace ghosts and gods, and the other is the internal wisdom. Whether internal or external, all are Buddhas, Bodhisattvas, gods, and ghosts who can protect the land of the people, so it is called the 'Protecting the Nation' chapter. From the perspective of contemplation, observing the law of birth and death can protect the Land of Co-residence (凡聖同居土), observing the law of non-birth and non-death can protect the Land of Residuals (方便有餘土), observing the immeasurable law can protect the Land of Retribution (實報莊嚴土), and observing the uncreated law can protect the Land of Tranquility (常寂光土). In addition, hundred-pace ghosts and gods protect the dependent land (依報國土), and cultivating Prajna wisdom protects the principal land (正報國土). Furthermore, ghosts and gods protect life, etc. '爾時佛告大王下' This chapter is divided into three parts: first, admonishing to listen and encouraging to uphold; second, extensive explanation; and third, explaining the benefits gained by the assembly. Now is the first part, and the sutra is easy to understand. '當國土欲亂下' The second part is to extensively explain the protection of the Dharma, divided into three parts: first, protecting the nation; second, protecting blessings; and third, protecting against difficulties. The first part is protecting the nation, divided into four aspects: first, protecting the time; second, protecting the Dharma; third, protecting the body; and fourth, showing the difficulty of what is being protected. Now is the first aspect, protecting the time. Because when there is no disaster, the king's heart is not afraid; only when there is a disaster is there fear, so it is necessary to clarify the timing. Also, because actual disasters are like burning with fire. It is not necessarily when a fire occurs that one should invite hundreds of Buddhas, etc. '當請百佛下' The second part is to clarify the protection of the Dharma, divided into three aspects: first, clarifying the field of merit; second, clarifying offerings; and third, clarifying the timing of preaching. The first part is to clarify the field of merit, which is further divided into three aspects: first, inviting the virtuous and holy, because the real body of the Buddha is difficult to see, so setting up Buddha images to express reverence. '百比丘眾下' Second, clarifying the audience. Devas, dragons, humans, and ghosts are the four assemblies, and they are also the four assemblies of being the right audience, forming connections, initiating, and influencing. The seven assemblies are the five assemblies of renunciants: Bhikkhu (比丘, male monastic), Bhikkhuni (比丘尼, female monastic), Śrāmaṇera (沙彌, male novice), Śrāmaṇerikā (沙彌尼, female novice), Śikṣamāṇā (式叉摩那, probationary female monastic).

。在家二眾。清信士女也。請百法師下。三請師講說也。百師子吼下。第二明供養文三。一供養方法有三。謂燈花香也。三衣下。二供養法師。什物者。三衣三。缽四。坐具五。剃刀六。刀子七。漉水囊八。缽袋九。針筒十也。小飯下。三供養飯食也。大王一日下。三明說時也。汝國土中下。第三明能護。即是護體也。外國有金眼仙人義經中說根本鬼神有十。各開十為百。一大神。二童子神。三母神。四梵神。五雁頭神。六龍神。七修羅。八沙神。九夜叉神。十羅神也。大王國土亂時下。第四明所護難文三。一明鬼人難有八。一鬼亂。二民亂。三賊來。四百姓亡喪。五君臣是非。六天地怪異。七星辰失度。八日月失度。二十八宿者。大集攝受品云。東方七星。角亢氐房心尾箕。南方七宿。井鬼柳星張翼軫。西方七宿。奎婁胃昴畢觜參。北方七宿。鬥牛女虛危室壁也。大王若火難下。二三災難也。一切諸難下。三對難明護。大王不但護國下。二明護福。問曰。富貴者應得辦百座。貧賤者云何。答若準此文。即以講為正。大王不但護福下。三明護諸難。四重者。淫盜殺妄。五逆者。殺父殺母破僧殺阿羅漢出佛身血。八難者。一地獄。二畜生。三餓鬼。四長壽天。五邊地。六諸根不具。七邪見。八不見佛。大王昔日有王下。

{ "translations": [ "在家二眾（指在家修行的男女信徒）。清信士女也。請百法師下（指邀請一百位法師）。三請師講說也（指三次懇請法師講經說法）。百師子吼下（指一百位法師如獅子般宣講佛法）。第二明供養文三（第二部分闡明供養的儀軌，分為三點）。一供養方法有三（第一點，供養的方法有三種），謂燈花香也（即燈、花、香）。三衣下（第二點，供養法師）。什物者（供養的物品），三衣三（三衣，指出家僧人的三種袈裟），缽四（缽，僧人乞食用具），坐具五（坐具，僧人坐禪用具），剃刀六（剃刀，僧人剃髮用具），刀子七（刀子，一般用刀），漉水囊八（漉水囊，過濾水的用具），缽袋九（缽袋，裝缽的袋子），針筒十也（針筒，裝針的筒子）。小飯下（第三點，供養飯食）。大王一日下（第三部分闡明說法的時間）。汝國土中下（第四部分闡明能夠護佑，即是護佑身體）。外國有金眼仙人義經中說根本鬼神有十（外國的《金眼仙人義經》中說，根本的鬼神有十種），各開十為百（每一種又分出十種，總共一百種）。一大神（大神），二童子神（童子神），三母神（母神），四梵神（梵神），五雁頭神（雁頭神），六龍神（龍神），七修羅（修羅，一種神道），八沙神（沙神），九夜叉神（夜叉神，一種守護神），十羅神也（羅剎神，一種惡鬼神）。大王國土亂時下（第四部分闡明所護佑的災難，分為三點）。一明鬼人難有八（第一點，闡明鬼神作亂帶來的災難有八種）：一鬼亂（鬼神作亂），二民亂（人民作亂），三賊來（盜賊入侵），四百姓亡喪（百姓死亡流離），五君臣是非（君臣之間產生矛盾），六天地怪異（天地出現怪異現象），七星辰失度（星辰執行失常），八日月失度（日月執行失常）。二十八宿者（二十八星宿）：大集攝受品云（《大集經·攝受品》中說），東方七星（東方七宿）：角（角宿），亢（亢宿），氐（氐宿），房（房宿），心（心宿），尾（尾宿），箕（箕宿）。南方七宿（南方七宿）：井（井宿），鬼（鬼宿），柳（柳宿），星（星宿），張（張宿），翼（翼宿），軫（軫宿）。西方七宿（西方七宿）：奎（奎宿），婁（婁宿），胃（胃宿），昴（昴宿），畢（畢宿），觜（觜宿），參（參宿）。北方七宿（北方七宿）：斗（斗宿），牛（牛宿），女（女宿），虛（虛宿），危（危宿），室（室宿），壁也（壁宿）。大王若火難下（第二點，三種災難）。一切諸難下（第三點，針對各種災難闡明護佑）。大王不但護國下（第二部分闡明護佑福報）。問曰（有人問），富貴者應得辦百座（富貴的人應該可以舉辦百座法會），貧賤者云何（貧賤的人怎麼辦呢）？答若準此文（回答說，如果按照經文），即以講為正（就以講經說法為根本）。大王不但護福下（第三部分闡明護佑各種災難）。四重者（四種重罪）：淫（邪淫），盜（偷盜），殺（殺生），妄（妄語）。五逆者（五種逆罪）：殺父（殺害父親），殺母（殺害母親），破僧（破壞僧團），殺阿羅漢（殺害阿羅漢），出佛身血（使佛陀身體出血）。八難者（八種障礙）：一地獄（地獄道），二畜生（畜生道），三餓鬼（餓鬼道），四長壽天（長壽天，指無想天等），五邊地（邊遠地區），六諸根不具（六根不全），七邪見（邪見），八不見佛（不能見到佛陀）。大王昔日有王下（大王，過去有一位國王）。", "現代漢語譯本：在家二眾（指在家修行的男女信徒）。清信士女也。請百法師下（指邀請一百位法師）。三請師講說也（指三次懇請法師講經說法）。百師子吼下（指一百位法師如獅子般宣講佛法）。第二明供養文三（第二部分闡明供養的儀軌，分為三點）。一供養方法有三（第一點，供養的方法有三種），謂燈花香也（即燈、花、香）。三衣下（第二點，供養法師）。什物者（供養的物品），三衣三（三衣，指出家僧人的三種袈裟），缽四（缽，僧人乞食用具），坐具五（坐具，僧人坐禪用具），剃刀六（剃刀，僧人剃髮用具），刀子七（刀子，一般用刀），漉水囊八（漉水囊，過濾水的用具），缽袋九（缽袋，裝缽的袋子），針筒十也（針筒，裝針的筒子）。小飯下（第三點，供養飯食）。大王一日下（第三部分闡明說法的時間）。汝國土中下（第四部分闡明能夠護佑，即是護佑身體）。外國有金眼仙人義經中說根本鬼神有十（外國的《金眼仙人義經》中說，根本的鬼神有十種），各開十為百（每一種又分出十種，總共一百種）。一大神（大神），二童子神（童子神），三母神（母神），四梵神（梵神），五雁頭神（雁頭神），六龍神（龍神），七修羅（修羅，一種神道），八沙神（沙神），九夜叉神（夜叉神，一種守護神），十羅神也（羅剎神，一種惡鬼神）。大王國土亂時下（第四部分闡明所護佑的災難，分為三點）。一明鬼人難有八（第一點，闡明鬼神作亂帶來的災難有八種）：一鬼亂（鬼神作亂），二民亂（人民作亂），三賊來（盜賊入侵），四百姓亡喪（百姓死亡流離），五君臣是非（君臣之間產生矛盾），六天地怪異（天地出現怪異現象），七星辰失度（星辰執行失常），八日月失度（日月執行失常）。二十八宿者（二十八星宿）：大集攝受品云（《大集經·攝受品》中說），東方七星（東方七宿）：角（角宿），亢（亢宿），氐（氐宿），房（房宿），心（心宿），尾（尾宿），箕（箕宿）。南方七宿（南方七宿）：井（井宿），鬼（鬼宿），柳（柳宿），星（星宿），張（張宿），翼（翼宿），軫（軫宿）。西方七宿（西方七宿）：奎（奎宿），婁（婁宿），胃（胃宿），昴（昴宿），畢（畢宿），觜（觜宿），參（參宿）。北方七宿（北方七宿）：斗（斗宿），牛（牛宿），女（女宿），虛（虛宿），危（危宿），室（室宿），壁也（壁宿）。大王若火難下（第二點，三種災難）。一切諸難下（第三點，針對各種災難闡明護佑）。大王不但護國下（第二部分闡明護佑福報）。問曰（有人問），富貴者應得辦百座（富貴的人應該可以舉辦百座法會），貧賤者云何（貧賤的人怎麼辦呢）？答若準此文（回答說，如果按照經文），即以講為正（就以講經說法為根本）。大王不但護福下（第三部分闡明護佑各種災難）。四重者（四種重罪）：淫（邪淫），盜（偷盜），殺（殺生），妄（妄語）。五逆者（五種逆罪）：殺父（殺害父親），殺母（殺害母親），破僧（破壞僧團），殺阿羅漢（殺害阿羅漢），出佛身血（使佛陀身體出血）。八難者（八種障礙）：一地獄（地獄道），二畜生（畜生道），三餓鬼（餓鬼道），四長壽天（長壽天，指無想天等），五邊地（邊遠地區），六諸根不具（六根不全），七邪見（邪見），八不見佛（不能見到佛陀）。大王昔日有王下（大王，過去有一位國王）。" ], "english_translations": [ 'The two assemblies at home (referring to male and female lay practitioners). They are pure believing men and women. \'Please a hundred Dharma masters\' means inviting a hundred Dharma masters. \'Three requests for the master to speak\' means earnestly requesting the master to expound the Dharma three times. \'A hundred lions roar\' means a hundred Dharma masters proclaiming the Dharma like lions.', 'The second part clarifies the offering rituals in three points. First, there are three methods of offering: lamps, flowers, and incense. \'Three robes\' refers to offering to Dharma masters. The items offered include: three robes (the three types of kasaya worn by monks), a bowl (for alms), a sitting cloth (for meditation), a razor (for shaving), a knife (general purpose knife), a water filter bag, a bowl bag (for carrying the bowl), and a needle case.', 'The third point is offering food. \'The Great King, one day\' marks the third part, clarifying the time of the Dharma talk. \'In your kingdom\' marks the fourth part, clarifying the ability to protect, which is protecting the body. The Sutra of the Golden-Eyed Immortal in a foreign land says that there are ten fundamental ghosts and spirits, each branching out into ten, totaling one hundred: Great Spirit, Child Spirit, Mother Spirit, Brahma Spirit, Goose-Head Spirit, Dragon Spirit, Asura (a type of deity), Sand Spirit, Yaksha (a type of guardian deity), and Rakshasa (a type of evil spirit).', '\'When the Great King\'s kingdom is in turmoil\' marks the fourth part, clarifying the calamities that are protected against, in three points. First, it clarifies the eight calamities caused by the disturbance of ghosts and spirits: disturbance by ghosts, disturbance by the people, arrival of thieves, death and displacement of the people, discord between ruler and ministers, strange phenomena in heaven and earth, abnormal movement of stars, and abnormal movement of the sun and moon.', 'The twenty-eight constellations: The Samgraha Chapter of the Mahasamnipata Sutra says: The seven stars in the east: Jiao (horn), Kang (neck), Di (root), Fang (room), Xin (heart), Wei (tail), and Ji (winnowing basket). The seven constellations in the south: Jing (well), Gui (ghost), Liu (willow), Xing (star), Zhang (extended), Yi (wings), and Zhen (chariot). The seven constellations in the west: Kui (legs), Lou (bond), Wei (stomach), Mao (pleiades), Bi (net), Zi (turtle beak), and Shen (three stars). The seven constellations in the north: Dou (dipper), Niu (ox), Nu (woman), Xu (emptiness), Wei (danger), Shi (enclosure), and Bi (wall).', '\'Great King, if there is fire calamity\' marks the second point, the three calamities. \'All calamities\' marks the third point, clarifying protection against various calamities. \'Great King, not only protecting the country\' marks the second part, clarifying the protection of blessings. Someone asks: \'The wealthy should be able to hold a hundred Dharma assemblies, what about the poor?\' The answer is: \'If according to this text, then expounding the Dharma is fundamental.\'', '\'Great King, not only protecting blessings\' marks the third part, clarifying the protection against various calamities. The four heavy offenses: sexual misconduct, stealing, killing, and lying. The five rebellious acts: killing the father, killing the mother, disrupting the Sangha, killing an Arhat, and causing the Buddha to bleed. The eight difficulties: the hell realm, the animal realm, the hungry ghost realm, the long-life heavens (such as the Realm of Non-Perception), remote borderlands, incomplete faculties, wrong views, and not seeing the Buddha. Great King, in the past there was a king...' ] }

第二引古證今文二。先引天證護國。次引人王證護身。是初也。賢愚經云。於過去世有大國。王名善住。時頂上歘生一胞。其形如繭。撤亦不痛。後轉轉大。便得童子甚為端正。頭髮紺青。身紫金色。即召相師占知有德必為聖王統領四域。因立名字頂生。年遂長大其德遂著。父王既崩。諸王臣等愿付國位。頂生答言。吾有福應為王者。要令四王及帝釋來相迎。爾乃登位。立誓已竟。四天王下。各持寶瓶。盛滿香水以灌其頂。時天帝釋。復持寶冠來為蓋之。于閻浮提五欲自恣。經八萬四千歲。時夜叉神從地涌出。請游東洲經八億歲。復請西洲經十四億歲。上四天王天經十四億歲。意中復念升忉利天。五百仙人扶車共飛天上。遙睹王城。城有千二百門。諸天怖畏悉聞諸門以著重關。頂生兵眾直趣不礙。吹貝扣彈。千二百門一時自開。帝釋尋出與共相見。自請入宮與共分座天上受欲。頂生復出吹貝扣弓。噁心既發因而墮落。後患惡病即便命終。爾時帝釋者迦葉佛是也。言頂生者。今我身是也。若依此經爾時天帝如七佛法敷百高座。請百法師講誦此經頂生即退也。大王昔有天羅國王下。二引人王證護身文二。一明難事。二明能護難。今初者。賢愚經云。昔波羅摩達王。得四種兵入山遊獵。逢牸師子與王從欲。師子得胎日月滿足

。生一男兒。遍身似人班足似母。師子含子來歸王所。王取為子立名班足。是王常供一個仙人。恒奉凈食。仙人一日不來王所。即有天神化作仙人。即入王宮求魚肉食。舊仙凌辰依時還來。王奉肉食。仙人嗔怪。因起誡誓。令王后當十二年中恒食人肉。仙人語竟。還往山中。是后廚監竟不辦順出外不見肉。見死小兒急取其肉。作食奉王。王食甚美。即問由來。廚人具答。王言。自今以後。當用此肉。廚人常捕小兒殺以為食。日日供王。國人失兒處處趣覓乃見廚人捕他小兒。捉縛廚人。國人告王。王言我教。國人皆言是大賊。伺王池浴伏兵捉王。王既被捉即告國人。愿見一恕后更不殺。國人不許。王即起愿。愿我生來所修諸善。回令今日返成羅剎飛行食人語。已即隱空中唱言。自今以後當食汝等所愛妻子。人聞急走。多有羅剎附著相從。徒眾漸多所害轉廣。后諸羅剎言。我等為從今王敕令。當爲我等輩捉取千王。設一大會。班足言好。一一往取。已得九百九十九王。唯少一王。不得作會。諸王各言。我等今日無所歸告。若當捕得須陀素王。有大方便能救我命。作是計已。白班足言。王欲作會。須陀素王有大名德。若得彼王來會圓滿。時羅剎王即急往取。時須陀素王出城向園入池欲洗浴。見乞人從王。王言且待洗還施與。

【現代漢語翻譯】現代漢語譯本：生了一個男孩，全身的斑紋像人，但腳卻像他的母親。一頭獅子銜著孩子回到國王那裡。國王收養了這個孩子，並給他取名為班足（意思是『有斑點的腳』）。這位國王一直供養著一位仙人，總是奉上乾淨的食物。有一天，仙人沒有按時來到國王這裡，於是天神就變化成仙人的模樣，進入王宮索要魚肉食物。原來的仙人到時間后依舊來了。國王給他奉上肉食，仙人非常生氣，因此立下誓言，讓王后在十二年中必須吃人肉。仙人說完這些話，就回到山中去了。之後，廚房的管事無法按時找到肉，出外時看見死去的嬰兒，就趕緊取其肉，做成食物獻給國王。國王吃得非常高興，就問肉的來歷。廚師如實回答。國王說：『從今以後，就用這種肉。』廚師經常捕捉小孩殺掉，用來做食物供給國王。國人發現自己的孩子失蹤，四處尋找，結果發現是廚師在捕捉他們的小孩。於是他們捉住並捆綁了廚師。國人向國王控告。國王說：『這是我教的。』國人都說國王是個大賊。他們埋伏在國王洗澡的池邊，捉住了國王。國王被捉住后，向國人求饒，希望得到一次寬恕，以後再也不殺人了。國人不答應。國王於是發願：『愿我生來所修的各種善行，都轉化為今日的惡報，變成羅剎，可以飛行並吃人。』說完，就隱身在空中，喊道：『從今以後，我要吃掉你們所愛的妻子兒女。』人們聽了，急忙逃走。很多羅剎附在他們身上，跟隨國王。徒眾越來越多，所造成的傷害也越來越大。後來，眾羅剎說：『我們是奉從今王的命令。應當為我們捉取一千個國王，設一個大會。』班足說好。於是他一一前去捉拿，已經捉到了九百九十九個國王，只差一個國王，無法舉行大會。眾國王各自說道：『我們今日無處申訴。如果能捉到須陀素王（一位以慷慨著稱的國王），他有很大的方便法門，能救我們的性命。』他們打定主意后，告訴班足說：『大王您要舉行大會，須陀素王有很大的名望和德行。如果能得到那位國王來參加大會，就圓滿了。』當時，羅剎王就急忙前去捉拿。當時，須陀素王出城前往花園，進入池塘想要洗浴。他看見一個乞丐跟隨著他。國王說：『等我洗完澡再施捨給你。』

【English Translation】 English version: A son was born. His body was covered with human-like spots, but his feet resembled his mother's. A lion carried the child in its mouth and returned him to the king. The king adopted the child and named him Kalmasapada (meaning 'spotted feet'). This king always provided for a certain ascetic, constantly offering pure food. One day, the ascetic did not come to the king as usual, so a deva (god) transformed himself into the ascetic and entered the palace, asking for fish and meat. The original ascetic arrived at the usual time. The king offered him meat, and the ascetic was very angry, so he made a vow that the queen would have to eat human flesh for twelve years. After the ascetic spoke these words, he returned to the mountains. Later, the kitchen supervisor could not find meat in time. When he went outside, he saw a dead infant and quickly took its flesh, made it into food, and offered it to the king. The king ate it with great pleasure and asked where the meat came from. The cook told him the truth. The king said, 'From now on, use this kind of meat.' The cook often captured and killed children to make food for the king. The people of the country discovered that their children were missing and searched everywhere, eventually finding the cook capturing their children. So they seized and bound the cook. The people accused the king. The king said, 'I taught him to do it.' The people all said that the king was a great thief. They ambushed the king while he was bathing in the pond and captured him. After being captured, the king begged the people for mercy, hoping to be forgiven once and for all and never kill again. The people refused. The king then made a vow: 'May all the good deeds I have cultivated in my life be transformed into evil retribution today, turning me into a Rakshasa (demon), able to fly and eat people.' After saying this, he disappeared into the air and shouted, 'From now on, I will eat your beloved wives and children.' The people heard this and fled in haste. Many Rakshasas attached themselves to them and followed the king. The number of followers grew, and the harm they caused became greater and greater. Later, the Rakshasas said, 'We are following the orders of the present king. We should capture a thousand kings for us and hold a great assembly.' Kalmasapada agreed. So he went to capture them one by one, and he had already captured nine hundred and ninety-nine kings. He was only missing one king, so he could not hold the assembly. The kings all said, 'We have nowhere to appeal today. If we could capture King Sudas (a king known for his generosity), he has great expedient means and can save our lives.' After making this decision, they told Kalmasapada, 'Your Majesty wants to hold an assembly. King Sudas has great fame and virtue. If we can get that king to attend the assembly, it will be complete.' At that time, the Rakshasa king hurried to capture him. At that time, King Sudas went out of the city to the garden and entered the pond to bathe. He saw a beggar following him. The king said, 'Wait until I finish bathing, and then I will give to you.'

王始入池。羅剎王從空隱下捉須陀素。而愁悲泣。班足王言。聞汝名德第一。丈夫云何悲啼。須陀王言。我不愛身命。朝出見乞許施。值王得來不行。以是悲耳。愿王放我七日佈施道人。班足許。王還七日佈施道人。時婆羅門為王說偈同此經。王聞歡喜即立太子。代位相別就死。班足王言。汝今就死何以歡喜。須陀答曰。大王恩廣放我七日佈施道人。聞微妙法心自開解。我願即滿班足問言。汝聞何法。須陀即為宣說妙法並更為說殺生罪報。班足聞已。即放須陀及諸王等。各還本國。時須陀王者今我身是。班足王者殃掘摩羅是也。其普明王下。二明能護難文三。一請修福可解。其班足王下。二聽許也。時普明下。三正明護難文二。一長行依教請護也。二說偈加護文二。一說偈。二獲益。初偈八行為四。初兩行說無常理。干訓天。天行健健不息也。坤訓順也。坤順四時。二儀即天地也。生老病死下。二說苦理。欲是集。禍是苦。苦集為瘡疣。即是自身與心豈在外也。有本自無下。三說空理。識神無形下。四說無我理。爾時法師下。第二明聞者獲益。文三。法初聞益。法眼空即是人空也。虛空等定即法空也。聞法悟解下。二明王轉教。時班足王問下。三諸王悟道文二。先明得道后明放舍。初文二。先班足得道。九百九十下。

次諸王得道。時班足王極大下。二放舍諸王文三。一放舍。各各下。二勸修。時班足王以下。三入道也。如十王經中。下第三結示勸持文二。初結示。次大王下勸持。三初勸月光。天上人中下。二勸六道也。未來世中下。三勸諸小王也。爾時釋迦下。第三時眾得益文中二。初六益后略結。可見。得入初地者。即圓教十信初心地。性空則十住。一心三觀觀無明性空也。無生法忍即十行也。無生法樂忍十回向也。十三昧即十一切入也。三三昧即真俗中三諦三昧也。亦空無相等也。自性信通教聲聞也。無量空信通教支佛也。吾今略說下。第二略結也。

散花品第六

大章第三報恩供養。故有散花品。花表因。散佛錶行因至果也。品文三。一散花供養。二現通利益。三嘆教勸持。初文三。一聞經勸持。二散花供養。后諸王發願。初文三。初聞經人可解。聞佛所說下。二所聞法。此經三處說偈不同。一二諦品中說八百萬億偈。二護國品末說八千億偈。今散花品說十萬億偈。初二諦品即合說三時數。次護國品別引過去佛說。今此品中明今佛說。阿難觀機略結如此。歡喜無量者。三結歡喜也。即散百萬下。第二散花供養文三。初行花二般若花。后妙覺花。此三表別教地位。初行花表三賢位。次般若花表十地位。后妙覺花

【現代漢語翻譯】現代漢語譯本：這些國王隨後得道。當時班足王（Prasenajit，波斯匿王）極其謙下。分為三部分來放舍諸王：一是放舍，各自謙下；二是勸勉修行，當時班足王謙下；三是入道。如同《十王經》中所述。分為兩部分來總結並勸勉受持：首先是總結，其次是『大王』以下是勸勉受持。首先勸勉月光（Candraprabha），『天上人中』以下是勸勉六道。『未來世中』以下是勸勉諸小王。『爾時釋迦』以下是第三部分，講述當時大眾獲得的利益，分為兩部分：首先是六種利益，然後是簡略總結，可見。得入初地者，即圓教十信初心地。性空即十住。一心三觀，觀無明性空。無生法忍即十行。無生法樂忍即十回向。十三昧即十一切入。三三昧即真俗中三諦三昧，亦空無相等。自性信通教聲聞。無量空信通教支佛。『吾今略說下』，這是第二部分，簡略總結。

散花品第六

第三大章是報恩供養，因此有散花品。花代表因，散花供養佛代表以行因至果。此品分為三部分：一是散花供養，二是顯現神通利益，三是讚歎教法勸勉受持。第一部分分為三部分：一是聽聞佛經勸勉受持，二是散花供養，之後是諸王發願。第一部分分為三部分：首先是聽聞佛經的人可以理解。『聞佛所說下』，這是所聽聞的佛法。此經三處所說偈頌不同：一是在二諦品中說八百萬億偈，二是在護國品末尾說八千億偈，現在在散花品中說十萬億偈。初二諦品是合說三時之數，其次護國品是分別引用過去佛所說，現在此品中說明今佛所說。阿難（Ananda）觀察時機簡略總結如此。『歡喜無量者』，這是第三部分，總結歡喜。『即散百萬下』，這是第二部分，散花供養，分為三部分：首先是行花，其次是般若花，最後是妙覺花。這三種花代表別教的地位。首先行花代表三賢位，其次般若花代表十地位，最後妙覺花。

【English Translation】 English version: These kings then attained enlightenment. At that time, King Prasenajit (班足王) was extremely humble. He relinquished his power to the kings in three parts: first, relinquishing power, each being humble; second, encouraging cultivation, at which time King Prasenajit was humble; third, entering the path. As described in the Sutra of the Ten Kings. It is divided into two parts to conclude and encourage upholding: first is the conclusion, and then 'Great King' onwards is the encouragement to uphold. First, encourage Candraprabha (月光), 'In heavens and among humans' onwards is the encouragement to the six realms. 'In future ages' onwards is the encouragement to the lesser kings. 'At that time, Shakyamuni' (爾時釋迦) onwards is the third part, describing the benefits gained by the assembly at that time, divided into two parts: first are the six benefits, and then a brief summary, which is visible. Those who enter the first Bhumi (地) are the initial mind of the ten faiths of the perfect teaching. Emptiness of nature is the ten abodes. The One Mind Three Contemplations contemplates the emptiness of the nature of ignorance. The forbearance of non-arising is the ten practices. The forbearance of the joy of non-arising is the ten dedications. The thirteen Samadhis (昧) are the ten all-entrances. The three Samadhis are the three truths of true, conventional, and middle, and are also emptiness, signlessness, and so on. Self-nature faith is the Sravakas (聲聞) of the shared teaching. Immeasurable emptiness faith is the Pratyekabuddhas (支佛) of the shared teaching. 'I will now briefly speak below,' this is the second part, a brief summary.

Chapter Six: Scattering Flowers

The third major chapter is repaying kindness and making offerings, hence the chapter on scattering flowers. Flowers represent causes, and scattering flowers to the Buddha represents reaching the fruit through the cause of practice. This chapter is divided into three parts: first, scattering flowers as offerings; second, manifesting supernatural powers and benefits; third, praising the teachings and encouraging upholding. The first part is divided into three parts: first, hearing the sutra and encouraging upholding; second, scattering flowers as offerings; and then the vows of the kings. The first part is divided into three parts: first, those who hear the sutra can understand. 'Hearing what the Buddha said below' is the Dharma (法) that is heard. The verses spoken in this sutra differ in three places: first, in the Chapter on the Two Truths, it speaks of eight million trillion verses; second, at the end of the Chapter on Protecting the Nation, it speaks of eight thousand trillion verses; now, in the Chapter on Scattering Flowers, it speaks of one hundred thousand trillion verses. The initial Chapter on the Two Truths combines the numbers of the three times, the second Chapter on Protecting the Nation separately quotes what the Buddhas of the past said, and now this chapter explains what the present Buddha said. Ananda (阿難) observes the opportunity and briefly summarizes it thus. 'Those who are immeasurably joyful' is the third part, summarizing joy. 'Immediately scattering millions below' is the second part, scattering flowers as offerings, divided into three parts: first are the practice flowers, second are the Prajna (般若) flowers, and last are the Wonderful Enlightenment flowers. These three flowers represent the positions of the distinct teaching. First, the practice flowers represent the three worthy positions, second, the Prajna flowers represent the ten Bhumis, and last, the Wonderful Enlightenment flowers.

表佛地位。初文四。一者王散花。于虛空中下。花變為座。十方諸佛下。三化佛說法。無量大眾下。四化眾散花。復散八萬下。第二散般若花文四。初明散花。于虛空中下。二花變為臺。臺中光明下。三化佛說法。臺中大眾下。四化眾散花。復散妙覺化下。第三散妙覺花文四。一散花。于虛空中下。二花變為城。城即涅槃也。城中師子吼下。三化佛說法。即圓教中菩薩于別中說法也。時城中菩薩下。四化菩薩散花。時諸國王下。三諸王發願文二。先王發願可知。佛告大王下。二如來述成。諸佛母即實相般若。菩薩母即觀照般若。神通即文字般若。文字能發智慧。智慧生即神通發也。金剛云。一切諸佛及諸佛法皆從般若經生也。時佛為王下。第二佛現神變令眾得益。文二。先現變后得益。初文三。先標章舉數。陰陽不測謂之神。轉易常相謂之變。心不能思口不能說。佛之神力也。一花入無量花下。二別敘。一花二佛土三須彌四佛身五入四大。文相可見。問山大芥小。云何能入。答有人言。佛之神力故入。又有人言。山芥二如如故相入。又有人言。三界唯心。心喻芥子。山喻三界。心能造界故名入。有人云。山芥皆無法無性故。空空故相入。今謂若以空釋。一空一切空。山及芥俱空。空故能相入。一假一切假山芥俱假。假

【現代漢語翻譯】現代漢語譯本顯示佛的地位。最初的文字分為四個部分。第一部分是國王散花。花從虛空中落下，變成蓮座。十方諸佛降臨。三化佛說法，無量大眾聚集。第四部分是化眾散花，再次散佈八萬四千花。第二部分是散般若花，文字分為四個部分。首先說明散花。花從虛空中落下。其次，花變成蓮臺，蓮臺中發出光明。三化佛說法，蓮臺中聚集大眾。第四部分是化眾散花，再次散佈妙覺之花。第三部分是散妙覺花，文字分為四個部分。一是散花。花從虛空中落下。二是花變成一座城，這座城就是涅槃。城中發出師子吼。三化佛說法，即圓教中的菩薩在別教中說法。當時城中的菩薩。四化菩薩散花。當時諸位國王。三、諸王發願文分為兩部分。先是國王發願，內容可知。佛告訴大王。二是如來闡述成就。諸佛之母即是實相般若，菩薩之母即是觀照般若，神通即是文字般若。文字能夠啓發智慧，智慧產生即是神通顯現。《金剛經》云：『一切諸佛及諸佛法皆從般若經生。』當時佛為國王。第二，佛顯現神通變化，使大眾得到利益。文字分為兩部分。先是顯現變化，后是得到利益。最初的文字分為三部分。首先標明章節，列舉數量。陰陽不可測度叫做『神』，轉變恒常的表相叫做『變』。心不能思，口不能說，這就是佛的神力。一花進入無量花。二是分別敘述。一花，二佛土，三須彌山，四佛身，五進入四大。文字的表相可以見到。問：山大芥子小，怎麼能夠進入呢？答：有人說，因為佛的神力所以能夠進入。又有人說，山和芥子二者如如不動，所以能夠相互進入。又有人說，三界唯心，心比喻芥子，山比喻三界。心能夠創造世界，所以叫做『入』。有人說，山和芥子都沒有法，沒有自性，所以空空蕩蕩，因此能夠相互進入。現在我認為，如果用空來解釋，那麼一切都是空。山和芥子都是空，因為空所以能夠相互進入。一假一切假，山和芥子都是假。

【English Translation】 English version Showing the position of the Buddha. The initial text is divided into four parts. The first part is the king scattering flowers. Flowers fall from the void and transform into lotus seats. Buddhas from the ten directions descend. Three transformation Buddhas preach the Dharma, and countless masses gather. The fourth part is the transformation masses scattering flowers, scattering eighty-four thousand flowers again. The second part is scattering Prajna (wisdom) flowers, and the text is divided into four parts. First, it explains the scattering of flowers. Flowers fall from the void. Second, the flowers transform into a lotus platform, and light emanates from the lotus platform. Three transformation Buddhas preach the Dharma, and the masses gather in the lotus platform. The fourth part is the transformation masses scattering flowers, scattering the flowers of Wonderful Enlightenment again. The third part is scattering the flowers of Wonderful Enlightenment, and the text is divided into four parts. First, scattering flowers. Flowers fall from the void. Second, the flowers transform into a city, and this city is Nirvana (liberation). A lion's roar emanates from the city. Three transformation Buddhas preach the Dharma, that is, Bodhisattvas (enlightenment beings) in the Perfect Teaching preach in the Separate Teaching. At that time, the Bodhisattvas in the city. Four transformation Bodhisattvas scatter flowers. At that time, the kings. Three, the vows of the kings are divided into two parts. First, the king makes a vow, and the content is known. The Buddha tells the great king. Second, the Tathagata (Buddha) elaborates on the accomplishment. The mother of all Buddhas is the Real Aspect Prajna, the mother of Bodhisattvas is the Contemplative Prajna, and spiritual power is the Prajna of words. Words can inspire wisdom, and the generation of wisdom is the manifestation of spiritual power. The 'Diamond Sutra' says: 'All Buddhas and all Buddha Dharmas are born from the Prajna Sutra.' At that time, the Buddha was for the king. Second, the Buddha manifests supernatural transformations, benefiting the masses. The text is divided into two parts. First, the manifestation of transformation, and then the benefit is obtained. The initial text is divided into three parts. First, mark the chapter and list the numbers. The immeasurable Yin and Yang are called 'spirit', and the transformation of constant appearances is called 'change'. The mind cannot think, and the mouth cannot speak, this is the Buddha's spiritual power. One flower enters countless flowers. Second, describe separately. One flower, two Buddha lands, three Mount Sumeru (the central mountain in Buddhist cosmology), four Buddha bodies, five entering the four great elements. The appearance of the text can be seen. Question: The mountain is big and the mustard seed is small, how can it enter? Answer: Some people say that it can enter because of the Buddha's spiritual power. Others say that the mountain and the mustard seed are both Suchness (unchanging reality), so they can enter each other. Still others say that the three realms are only mind, the mind is likened to a mustard seed, and the mountain is likened to the three realms. The mind can create the world, so it is called 'entering'. Some people say that the mountain and the mustard seed have no Dharma (law) and no self-nature, so they are empty, and therefore they can enter each other. Now I think that if we explain it with emptiness, then everything is empty. The mountain and the mustard seed are both empty, and because they are empty, they can enter each other. One false, everything is false, the mountain and the mustard seed are both false.

故論相入。一中一切中。山芥俱中。中故論相入。空除見思即般若。假除無知即解脫。中除無明即法身。即一而三即三而一。如天三目。不縱不橫名不思議一。佛身不可思議下。三結贊。佛現神足時下。第二明時眾得益。文中四益。一得佛花定。即花藏法界定。十恒河下。二得成佛益也。三恒河沙下。三得成菩薩益也。十千下。四得神通三昧也。善男子下。三嘆教勸修。

受持品第七

大章第四示弘經相貌。言受持者。大論云。信力故聞而奉行為受。念力故久久不失為持。此品中正明十三法師受持般若。又令他人受持故名受持品。爾時月光下文三。初問答須受持。二勸諸王受持后眾得益。初文二。一月光請。二如來答。初文更二。一疑念。二正請。疑念中三佛。一見釋迦現身即法身。二現寶滿即報身。三見千花上佛即化身。問何以知然。答普賢觀云。釋迦牟尼佛名毗盧遮那。華嚴云。亦名釋迦亦名舍那。大經云。我今此身即是法身。盧舍那此云凈滿。凈即寶也。問梵網云。舍那為本。今何言釋迦為本。答梵網明跡本。此經明本跡。本跡雖殊不思議一也。問此經與法華寶塔品何異。答有同有異。同者同明釋迦為本。異者此經帶方便。法華正直舍方便也。白佛言如是下。第二正問文二。先贊。不可以口說智解

【現代漢語翻譯】現代漢語譯本因此，討論諸法相互涉入的道理。一即一切，一切即一，如同須彌山和芥子都包含在彼此之中。因為相互包含，所以討論諸法相互涉入的道理。空效能去除見惑和思惑，即是般若智慧；假能去除無知，即是解脫；中道能去除無明，即是法身。即一而三，即三而一，如同天人的三隻眼睛，不縱不橫，名為不可思議的一。『佛身不可思議』以下是第三段，總結讚歎。『佛現神足時』以下是第二大段，說明當時大眾獲得的利益。文中包含四種利益：一是獲得佛花定（Buddha-flower Samadhi），即華藏法界定（Flower Ornament Dharma Realm Samadhi）。『十恒河』以下是第二種利益，即獲得成佛的利益。『三恒河沙』以下是第三種利益，即獲得成就菩薩的利益。『十千』以下是第四種利益，即獲得神通三昧（supernatural power samadhi）。『善男子』以下是第三段，讚歎教法並勸勉修行。

受持品第七

第四大章，展示弘揚經典的相貌。說到『受持』，大智度論中說：『因為信的力量，聽聞后奉行，叫做受；因爲念的力量，長久不忘失，叫做持。』此品中正是說明十三位法師受持般若（Prajna）。又令他人受持，所以叫做受持品。當時月光（Candraprabha）以下分為三段：一是問答需要受持，二是勸諸國王受持，之後大眾獲得利益。第一段又分為二：一是月光菩薩的請問，二是如來的回答。第一段又分為二：一是疑念，二是正式請問。疑念中包含三佛：一是見釋迦（Sakyamuni）現身，即是法身（Dharmakaya）；二是現寶滿，即是報身（Sambhogakaya）；三是見千花上佛，即是化身（Nirmanakaya）。問：憑什麼知道是這樣呢？答：普賢觀（Samantabhadra Contemplation）中說：『釋迦牟尼佛，名為毗盧遮那（Vairocana）。』華嚴經（Avatamsaka Sutra）中說：『也名釋迦，也名舍那（Locana）。』大涅槃經（Mahaparinirvana Sutra）中說：『我今此身即是法身。』盧舍那，翻譯成漢語就是凈滿，凈就是寶。問：梵網經（Brahmajala Sutra）中說，舍那為根本，現在為什麼說釋迦為根本呢？答：梵網經說明跡本，此經說明本跡。本跡雖然不同，但不可思議地是一。問：此經與法華經（Lotus Sutra）寶塔品（Treasure Tower）有什麼不同？答：有同有異。相同之處是都說明釋迦為根本，不同之處是此經帶有方便，法華經正直捨棄方便。『白佛言如是』以下是第二段，正式請問，分為兩部分：先是讚歎，不可以口說智解。

【English Translation】 English version Therefore, we discuss the principle of mutual entry of all dharmas. One is all, and all is one, just as Mount Sumeru and a mustard seed are both contained within each other. Because of mutual containment, we discuss the principle of mutual entry of all dharmas. Emptiness removes the afflictions of views and thoughts, which is Prajna (wisdom); the provisional removes ignorance, which is liberation; the Middle Way removes ignorance, which is the Dharmakaya (Dharma body). One is three, and three is one, like the three eyes of a deva, neither vertical nor horizontal, called the inconceivable one. 'The Buddha's body is inconceivable' below is the third section, summarizing and praising. 'When the Buddha manifested supernatural powers' below is the second major section, explaining the benefits gained by the assembly at that time. The text contains four benefits: first, obtaining the Buddha-flower Samadhi, which is the Flower Ornament Dharma Realm Samadhi. 'Ten Ganges' below is the second benefit, which is obtaining the benefit of becoming a Buddha. 'Three Ganges sands' below is the third benefit, which is obtaining the benefit of becoming a Bodhisattva. 'Ten thousand' below is the fourth benefit, which is obtaining supernatural power samadhi. 'Good men' below is the third section, praising the teachings and exhorting cultivation.

Chapter Seven: Holding and Upholding

The fourth major chapter demonstrates the appearance of propagating the sutra. Speaking of 'holding and upholding,' the Mahaprajnaparamita Shastra says: 'Because of the power of faith, hearing and practicing is called holding; because of the power of mindfulness, not losing it for a long time is called upholding.' This chapter precisely explains the thirteen Dharma masters holding and upholding Prajna. Also, causing others to hold and uphold, therefore it is called the Chapter on Holding and Upholding. At that time, Candraprabha (Moonlight) below is divided into three sections: first, asking and answering the need for holding and upholding; second, exhorting the kings to hold and uphold, after which the assembly gains benefits. The first section is further divided into two: first, Candraprabha Bodhisattva's request; second, the Tathagata's answer. The first section is further divided into two: first, doubts; second, formal request. The doubts contain three Buddhas: first, seeing Sakyamuni manifest, which is the Dharmakaya; second, manifesting treasure-filled, which is the Sambhogakaya; third, seeing the Buddha on a thousand flowers, which is the Nirmanakaya. Question: How do we know this is the case? Answer: The Samantabhadra Contemplation Sutra says: 'Sakyamuni Buddha is named Vairocana.' The Avatamsaka Sutra says: 'Also named Sakyamuni, also named Locana.' The Mahaparinirvana Sutra says: 'My present body is the Dharmakaya.' Locana, translated into Chinese, is pure and full, and pure is treasure. Question: The Brahmajala Sutra says that Locana is the root, why does it now say that Sakyamuni is the root? Answer: The Brahmajala Sutra explains the trace root, this sutra explains the original trace. Although the original trace is different, it is inconceivably one. Question: What is the difference between this sutra and the Treasure Tower chapter of the Lotus Sutra? Answer: There are similarities and differences. The similarity is that they both explain Sakyamuni as the root, the difference is that this sutra has expedient means, the Lotus Sutra directly abandons expedient means. 'The Bodhisattva Moonlight said to the Buddha, thus it is' below is the second section, the formal request, divided into two parts: first, praise, which cannot be expressed by words or intellectual understanding.

識識此法門也。云何諸下。二請也。空者即般若智慧也。由此智慧能得神通變化。一切眾生不知請佛開發也。大牟尼言下。二如來答。答意但以菩薩上求下化為言。解說方得此道。開空甚多。略說三種。若色即是空開一切智。空即是色開道種智。色空不二開一切種智。色若不空則見思惑。空若不色。即無知惑。不得中道則無明惑。三皆是門。如是三觀即三智開。大略如是也。文三。初總標。次別釋。后總結。初文三。一標文可見。從習忍下。二別敘。依謂依止。持謂攝持。言此法師為眾生依止建立正法也。汝等大眾下。三勸供養。善男子其法師者下。二別釋十三法師。即為爾別。今初第一習種性法師文為五別。一標位。二辨差。三行業。四舉劣明勝。五入位時節。今初第一法師習種性。標位也。若在家下。二辨差也。婆差即優婆塞也。優婆差即優婆夷也。修行十善下。三明行業文三。初修十善行。謂十善即十信心也。自觀己身下。二修不凈行。初觀六大。次觀諸根。后觀三界。五情即五識。五受即苦樂憂喜舍也。住在佛家下。三生佛家行六和敬也。善男子習忍下。四舉劣況勝文二。先舉劣次況勝。初文二。先正釋劣位。法喻合可知。雖以十千劫下。二通伏難文二。初徴伏難。三伏忍法雲何。向言有退有進。而不可名字

【現代漢語翻譯】現代漢語譯本認識並理解這個法門。什麼是『諸下』呢？這是（菩薩）兩次懇請（佛陀開示）。『空』指的是般若智慧（Prajna Wisdom）。憑藉這種智慧，能夠獲得神通變化。一切眾生不明白要懇請佛陀來開發（智慧）。『大牟尼言下』，這是如來（Tathagata）的回答。回答的要點在於菩薩（Bodhisattva）向上求法，向下教化。通過解說才能領悟此道。關於『空』的開示有很多，這裡簡略地說三種。如果說『色』（Rupa，物質現象）即是『空』，那就是開啟一切智（Sarvajnata，總體智慧）；『空』即是『色』，那就是開啟道種智（Marga-jnana，關於道的智慧）；『色』與『空』不二，那就是開啟一切種智（Sarvakarajnata，一切型別的智慧）。如果『色』不空，就會產生見思惑（Dṛṣṭi-heya-kleśa，知見和思維修所斷的煩惱）；如果『空』不色，就會產生無知惑（Ajñana-kleśa，無知的煩惱）；不能領悟中道（Madhyamā-pratipad），就會產生無明惑（Avidya-kleśa，無明的煩惱）。這三種都是（入道的）門徑。像這樣，三種觀行就是三種智慧的開啟。大致就是這樣。這段經文分為三部分：首先是總標，其次是分別解釋，最後是總結。首先是總標，分為三點：一、標明經文的主旨，這部分內容顯而易見。從『習忍下』開始，二、分別敘述。『依』指的是依止，『持』指的是攝持。意思是說法師（Dharma Master）是眾生的依靠，建立正法（Dharma）。『汝等大眾下』，三、勸勉供養。『善男子其法師者下』，二、分別解釋十三種法師，這是爲了你們特別解說。現在開始解釋第一種習種性法師，這段經文分為五個部分：一、標明位階，二、辨別差異，三、說明行業，四、通過舉例說明低劣來彰顯殊勝，五、說明入位的時節。現在開始解釋第一種法師，即習種性法師，這是標明位階。『若在家下』，二、辨別差異。『婆差』指的是優婆塞（Upasaka，近事男），『優婆差』指的是優婆夷（Upasika，近事女）。『修行十善下』，三、說明行業，分為三個部分：首先是修行十善行，十善指的是十信心。『自觀己身下』，二、修行不凈行。首先觀察六大（地、水、火、風、空、識），其次觀察諸根（眼、耳、鼻、舌、身、意），最後觀察三界（欲界、色界、無色界）。『五情』指的是五識（眼識、耳識、鼻識、舌識、身識），『五受』指的是苦、樂、憂、喜、舍。『住在佛家下』，三、在佛家修行六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。『善男子習忍下』，四、通過舉例說明低劣來彰顯殊勝，分為兩個部分：首先舉例說明低劣，其次彰顯殊勝。首先解釋低劣的位階，法和比喻結合起來理解即可。『雖以十千劫下』，二、通過普遍的駁斥來消除疑問，分為兩個部分：首先提出疑問，『三伏忍法雲何』？（什麼是三伏忍法？）之前說有退步有進步，但無法用言語來描述。

【English Translation】 English version Recognize and understand this Dharma gate. What is 『Zhu Xia』 (諸下)? It refers to the (Bodhisattva's) two requests (to the Buddha for teachings). 『Emptiness』 (空, Kong) refers to Prajna Wisdom (般若智慧, Bōrě Zhìhuì). With this wisdom, one can attain supernatural powers and transformations. All sentient beings do not understand that they should request the Buddha to develop (wisdom). 『Da Muni Yan Xia』 (大牟尼言下) refers to the Tathagata's (如來, Rúlái) response. The main point of the response is that Bodhisattvas (菩薩, Púsà) seek the Dharma upwards and teach and transform downwards. Only through explanation can one comprehend this path. There are many teachings on 『Emptiness,』 but here are three briefly explained. If 『form』 (色, Rūpa, material phenomena) is 『Emptiness,』 then it is the opening of Sarvajnata (一切智, Yīqiè Zhì, overall wisdom); if 『Emptiness』 is 『form,』 then it is the opening of Marga-jnana (道種智, Dào Zhǒng Zhì, wisdom about the path); if 『form』 and 『Emptiness』 are non-dual, then it is the opening of Sarvakarajnata (一切種智, Yīqiè Zhǒng Zhì, all types of wisdom). If 『form』 is not empty, then the afflictions of views and thoughts (見思惑, Dṛṣṭi-heya-kleśa) will arise; if 『Emptiness』 is not form, then the afflictions of ignorance (無知惑, Ajñana-kleśa) will arise; if one cannot comprehend the Middle Way (中道, Madhyamā-pratipad), then the afflictions of ignorance (無明惑, Avidya-kleśa) will arise. These three are all gateways (to the path). Thus, these three contemplations are the opening of the three wisdoms. That is roughly it. This passage is divided into three parts: first, the general statement; second, the separate explanations; and third, the conclusion. First is the general statement, divided into three points: 1. Stating the main theme of the text, which is self-evident. Starting from 『Xi Ren Xia』 (習忍下), 2. Separate narrations. 『Yi』 (依) refers to reliance, and 『Chi』 (持) refers to upholding. It means that the Dharma Master (法師, Fǎshī) is the reliance of sentient beings, establishing the Right Dharma (正法, Zhèngfǎ). 『Ru Deng Da Zhong Xia』 (汝等大眾下), 3. Exhortation to make offerings. 『Shan Nanzi Qi Fashi Zhe Xia』 (善男子其法師者下), 2. Separate explanations of the thirteen types of Dharma Masters, which are specifically explained for you. Now, let's begin explaining the first type of Dharma Master, the Habitual Nature Dharma Master. This passage is divided into five parts: 1. Stating the rank, 2. Differentiating the differences, 3. Explaining the practices, 4. Illustrating inferiority to highlight superiority, 5. Explaining the timing of entering the rank. Now, let's begin explaining the first type of Dharma Master, the Habitual Nature Dharma Master, which states the rank. 『Ruo Zaijia Xia』 (若在家下), 2. Differentiating the differences. 『Po Chai』 (婆差) refers to Upasaka (優婆塞, Ūpōsè, male lay devotee), and 『You Po Chai』 (優婆差) refers to Upasika (優婆夷, Ūpōyí, female lay devotee). 『Xiu Xing Shi Shan Xia』 (修行十善下), 3. Explaining the practices, divided into three parts: first, practicing the ten wholesome deeds, which refer to the ten faiths. 『Zi Guan Ji Shen Xia』 (自觀己身下), 2. Practicing impure contemplation. First, contemplate the six great elements (地、水、火、風、空、識, earth, water, fire, wind, space, consciousness), then contemplate the faculties (眼、耳、鼻、舌、身、意, eye, ear, nose, tongue, body, mind), and finally contemplate the three realms (欲界、色界、無色界, desire realm, form realm, formless realm). 『Wu Qing』 (五情) refers to the five consciousnesses (眼識、耳識、鼻識、舌識、身識, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), and 『Wu Shou』 (五受) refers to suffering, joy, sorrow, happiness, and equanimity. 『Zhu Zai Fojia Xia』 (住在佛家下), 3. Practicing the six harmonies and reverences (身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均, living together in harmony, speaking without contention, delighting together in mind, practicing precepts together, understanding views together, and sharing benefits equally) in the Buddha's family. 『Shan Nanzi Xi Ren Xia』 (善男子習忍下), 4. Illustrating inferiority to highlight superiority, divided into two parts: first, illustrating inferiority, and second, highlighting superiority. First, explaining the inferior rank, which can be understood by combining the Dharma and the metaphor. 『Sui Yi Shi Qian Jie Xia』 (雖以十千劫下), 2. Eliminating doubts through universal refutation, divided into two parts: first, raising the question, 『San Fu Ren Fa Yun He』 (三伏忍法雲何)? (What are the three forbearance Dharmas?) It was previously said that there is regression and progress, but it cannot be described in words.

下。二釋。通有三而不可名字故有退。是定人者下。二顯其勝位文二。初明得者。謂十住菩薩初證生空理得聖人性。故名為定。異前十信不定。以十信未解純修假入空觀也。必不起五逆下。二明離過文四。一不起五逆。二不作六重。三不作二十八輕。四不謗佛法經典。初文可見。六重者。如優婆塞戒經第四卷受戒品說。一殺二盜三淫四妄語五沽酒。六說出家在家四眾過失。二十八輕者。亦如優婆塞經說。一不供養父母師長。二專飲酒。三不能瞻病苦。四不能多少舍施。五見四眾不起承迎禮拜。六見四眾毀戒心生憍慢。七每月不能受持八戒供養三寶。八四十里中有講不聽。九受招提僧臥具床座。十疑水有蟲故飲。十一險處獨行。十二獨宿尼寺。十三為財命打罵奴婢等。十四以殘食施四眾。十五畜貓貍。十六畜象馬等一切畜生。不作凈施未受戒者。十七儲畜長衣缽等。十八為身田作。十九市賣斗秤不平。二十非時行欲。二十一不輸王稅。二十二犯國戒。二十三得新果菜不奉三寶。二十四僧若不聽說法而輒自作。二十五道路上在一切出家人前行。二十六僧中時食遍為師長。二十七養蠶。二十八行逢病人不住瞻視付囑所在而便捨去。佛法經書下。四不謗佛法經典言非佛說也。能以一阿僧下。五入位時節。日月歲數所不能知。故

【現代漢語翻譯】現代漢語譯本下。二釋。通有三種情況，因為無法用名字來描述，所以會有退轉。』是定人者下『。二，顯示其殊勝地位，分為兩部分。首先說明獲得者。指十住菩薩初次證悟生空之理，獲得聖人性。因此稱為』定『，區別於之前的十信位的不定，因為十信位尚未理解，只是純粹地修習假入空觀。『必不起五逆下』。二，說明遠離過失，分為四個方面。一，不起五逆罪。二，不犯六重戒。三，不犯二十八輕戒。四，不誹謗佛法經典。首先看第一點，意思很明顯。六重戒，如《優婆塞戒經》第四卷受戒品所說：一、殺生，二、偷盜，三、邪淫，四、妄語，五、賣酒，六、說出家在家四眾的過失。二十八輕戒，也如《優婆塞戒經》所說：一、不供養父母師長。二、專門飲酒。三、不能照顧病人。四、不能多少佈施。五、見到四眾不起身迎接禮拜。六、見到四眾毀戒，心中生起驕慢。七、每月不能受持八戒，供養三寶。八、四十里內有講經說法，不去聽聞。九、接受招提僧的臥具床座。十、懷疑水中有蟲而飲用。十一、在危險的地方獨自行走。十二、獨自在尼寺住宿。十三、爲了財物或性命打罵奴婢等。十四、用殘羹剩飯施捨四眾。十五、飼養貓貍。十六、飼養象馬等一切畜生，不作清凈佈施給未受戒者。十七、儲藏長衣缽等。十八、爲了自身而耕田。十九、買賣時使用不公平的斗秤。二十、非時行淫。二十一、不繳納王稅。二十二、觸犯國家禁令。二十三、得到新的瓜果蔬菜不供奉三寶。二十四、僧眾不允許說法而擅自說法。二十五、在道路上走在一切出家人前面。二十六、僧眾用餐時，普遍為師長服務。二十七、養蠶。二十八、在路上遇到病人，不停止照看，不囑託他人照顧就離開。『佛法經書下』。四，不誹謗佛法經典，說不是佛說的。『能以一阿僧下』。五，進入果位的時間，日月歲數都無法知曉。所以...

【English Translation】 English version Next. Second explanation. Generally, there are three situations, and because they cannot be described by name, there is regression. 'Is a person of certainty below'. Second, to show its superior position, divided into two parts. First, explain the attainers. Refers to the Bodhisattvas of the Ten Abodes who initially realize the principle of the emptiness of existence and attain the nature of a sage. Therefore, it is called 'certainty', which is different from the uncertainty of the previous Ten Faiths, because the Ten Faiths have not yet understood and only purely practice the false entry into the view of emptiness. 'Certainly will not commit the Five Heinous Offenses below'. Second, explain the avoidance of faults, divided into four aspects. First, not committing the Five Heinous Offenses. Second, not violating the Six Grave Precepts. Third, not violating the Twenty-eight Minor Precepts. Fourth, not slandering the Buddhist Dharma scriptures. First, look at the first point, the meaning is obvious. The Six Grave Precepts, as stated in the Chapter on Receiving Precepts in the fourth volume of the Upasaka Precept Sutra: 1. Killing, 2. Stealing, 3. Sexual misconduct, 4. Lying, 5. Selling alcohol, 6. Speaking of the faults of the four assemblies of monks and laypeople. The Twenty-eight Minor Precepts, also as stated in the Upasaka Sutra: 1. Not supporting parents and teachers. 2. Exclusively drinking alcohol. 3. Not being able to care for the sick. 4. Not being able to give alms, whether much or little. 5. Not rising to greet and bow to the four assemblies. 6. Seeing the four assemblies breaking precepts and giving rise to arrogance in the heart. 7. Not being able to uphold the Eight Precepts and make offerings to the Three Jewels every month. 8. Not going to listen to lectures within forty li. 9. Accepting the bedding and seats of the Sangha of the Agrahara. 10. Drinking water while suspecting it contains insects. 11. Walking alone in dangerous places. 12. Staying alone in a nunnery. 13. Beating and scolding slaves, etc., for wealth or life. 14. Giving leftovers to the four assemblies. 15. Raising cats and civets. 16. Raising elephants, horses, and all kinds of livestock, and not making pure offerings to those who have not received precepts. 17. Storing long robes and bowls, etc. 18. Cultivating fields for oneself. 19. Using unfair scales when buying and selling. 20. Engaging in sexual activity at inappropriate times. 21. Not paying taxes to the king. 22. Violating national laws. 23. Not offering new fruits and vegetables to the Three Jewels. 24. Preaching without the permission of the Sangha. 25. Walking in front of all monks on the road. 26. Universally serving the teachers during meals in the Sangha. 27. Raising silkworms. 28. Not stopping to care for the sick on the road, and leaving without entrusting them to others. 'Buddhist Dharma scriptures below'. Fourth, not slandering the Buddhist Dharma scriptures, saying they are not spoken by the Buddha. 'Can use one asamkhya below'. Fifth, the time of entering the position, the days, months, and years cannot be known. Therefore...

云阿僧祇。僧伽陀位。此云離著也。複次性種下。第二明性種性文三。初標位。初學名習習已成性。故名性種性也。行十慧觀下。二辨差。十慧觀者。四念處四。三善根七。三世觀十。如教化品中說。滅十顛倒者。四念除四倒。三善除三毒。三世觀除三世定執也。我人知見。是法上假立而非實也。無定根者。我法無定住處相。無自他相者。我自無體相上亦無也。以二阿僧下。三入位時節。波羅陀位者。此云守護。十行菩薩其行堅牢不失自性。以能從空入假不為假染能守自行故。複次道種下。第三明十回向菩薩文三。一標位。以其修中道正觀故云道種性也。住堅忍中下。二辨差文二。先明觀差別。觀受五陰得五分法身。觀三界得三空。觀二諦得無常無生二忍。第十第一義諦即無生中道空也。而受生三界下。二受報殊勝文三。初標可解。何以故。二徴。已心寂滅云何受生也。業習果報下。三釋。由未登初地不斷無明所薰。見愛猶在故得生也。復以三阿僧下。三入位時節。爾許時修方得初地。雙照二諦故云平等聖人也。此地不退故云跋致。正者即證初地。此因中說果也。複次善覺下。第四法師文五。初標位文可見也。住平等忍下。二辨修行差別文二。初明二智為相。后顯二智同異。初文二。先標章。次別釋。初平等忍者。即

標實智。雙照有無而不染也。四攝等標方便智也。入無相舍滅下。二別釋文二。先釋實相智。后釋方便智。初文三。一總舉。二別釋。后明離相。今初文可見。于第一義諦下。二別釋文三。一法性無為亦名虛空。無為緣理而滅下。二擇滅無為。佛真智滅一切結無相無為。住初忍時下。三非擇滅無為。謂無相等法也。無相無為下。三明離有無二相。無量方便下。第二顯方便智文二。初標可解。實相方便者下。二釋有六種方便。今初明實相方便。次遍學方便。次迴向方便。次自在方便。次一乘方便。次變化方便云云。如是善男子下。第二重釋二智同異文三。初結上異相者。先明實智相。初覺中道故云初覺智也。巧用不證下。是方便智相也。譬如下。二舉喻顯非。明不一不二。而一一行成就者。三明行成就。以得即空即假即中。一行無量行無量行一行故云成就也。以得四阿下。第三明時節。證初地施成就故云入功德藏門也。無三界業下。次生凈土。即方便有餘及實報等土也。常修舍觀下。第五登位。以修舍故得施度滿。鳩摩羅伽。此云勝怨。以離三界及二乘怨也。四寶藏者。有人云。三藏及雜藏也。今但依勝鬘經。一者無價藏菩薩乘也。二者上價藏緣覺乘也。三者中價藏聲聞乘也。四者下價藏人天乘也。又亦四攝為四藏也。

【現代漢語翻譯】現代漢語譯本標實智（根本智）。雙照有無而不染著（不執著于有無兩邊）也。四攝（佈施、愛語、利行、同事）等標方便智也。入無相舍滅下。二、別釋文二。先釋實相智（根本智），后釋方便智（權巧智）。初文三：一、總舉；二、別釋；后、明離相。今初文可見。于第一義諦（最高真理）下。二、別釋文三：一、法性無為（不生不滅的真如本性）亦名虛空。無為緣理而滅下。二、擇滅無為（通過智慧選擇而達到的寂滅）。佛真智滅一切結（煩惱）無相無為。住初忍時下。三、非擇滅無為（不需選擇，自然而然達到的寂滅）。謂無相等法也。無相無為下。三、明離有無二相。無量方便下。第二、顯方便智文二：初、標可解。實相方便者下。二、釋有六種方便。今初明實相方便。次遍學方便。次迴向方便。次自在方便。次一乘方便。次變化方便云云。如是善男子下。第二、重釋二智同異文三：初、結上異相者。先明實智相。初覺中道（不落兩邊的真理）故云初覺智也。巧用不證下。是方便智相也。譬如下。二、舉喻顯非。明不一不二。而一一行成就者。三、明行成就。以得即空即假即中（空、假、中三諦圓融），一行無量行，無量行一行，故云成就也。以得四阿（四阿含經）下。第三、明時節。證初地（菩薩修行階位）施成就故云入功德藏門也。無三界業（輪迴的業力）下。次、生凈土。即方便有餘及實報等土也。常修舍觀（捨棄的觀想）下。第五、登位。以修舍故得施度滿。鳩摩羅伽（Kumārajīva），此云勝怨（戰勝煩惱）。以離三界及二乘怨也。四寶藏者，有人云：三藏（經、律、論）及雜藏也。今但依勝鬘經：一者，無價藏菩薩乘也；二者，上價藏緣覺乘也；三者，中價藏聲聞乘也；四者，下價藏**天乘也。又亦四攝為四藏也。

【English Translation】 English version Marking the Real Wisdom (Fundamental Wisdom). It illuminates both existence and non-existence without being tainted (not clinging to either existence or non-existence). The Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) mark the Expedient Wisdom. Entering the absence of characteristics and relinquishing extinction below. Second, separate explanation of the text in two parts: first, explaining the Real Wisdom (Fundamental Wisdom), and then explaining the Expedient Wisdom (Skillful Means Wisdom). The initial text has three parts: first, a general statement; second, separate explanations; and finally, clarifying the separation from characteristics. The initial text is now visible. Regarding the First Noble Truth (the highest truth) below. Second, separate explanation of the text in three parts: first, the unconditioned nature of Dharma (the true nature of Suchness, neither arising nor ceasing) is also called emptiness. The unconditioned ceases due to reason below. Second, Cessation by Discrimination (achieving stillness through wise choice). The Buddha's true wisdom extinguishes all fetters (afflictions), the unconditioned without characteristics. Abiding in the first forbearance below. Third, Cessation without Discrimination (achieving stillness naturally, without choice). Referring to dharmas without characteristics, etc. The unconditioned without characteristics below. Third, clarifying the separation from the two characteristics of existence and non-existence. Limitless expedient means below. Second, revealing the Expedient Wisdom in two parts: first, marking what can be understood. The expedient means of the real aspect below. Second, explaining the six kinds of expedient means. Now, first clarifying the expedient means of the real aspect. Next, the expedient means of universal learning. Next, the expedient means of dedication. Next, the expedient means of freedom. Next, the expedient means of the One Vehicle. Next, the expedient means of transformation, and so on. Thus, good man, below. Second, re-explaining the similarities and differences between the two wisdoms in three parts: first, concluding the differences mentioned above. First, clarifying the characteristics of the Real Wisdom. Initially awakening to the Middle Way (the truth that does not fall into either extreme) is called the initial awakening wisdom. Skillfully using without attachment below. This is the characteristic of the Expedient Wisdom. For example, below. Second, using metaphors to reveal non-duality. Clarifying not one, not two. And each and every practice is accomplished. Third, clarifying the accomplishment of practice. Because one attains the simultaneous emptiness, provisional existence, and the Middle Way (the perfect integration of the three truths of emptiness, provisional existence, and the Middle Way), one practice is limitless practices, limitless practices are one practice, hence it is called accomplishment. Because one attains the Four Agamas (Four Āgama Sūtras) below. Third, clarifying the time and season. Verifying the perfection of giving in the first ground (stage of Bodhisattva practice) is called entering the gate of the treasury of merit. Without the karma of the three realms (the karmic forces of reincarnation) below. Next, being born in the Pure Land. That is, the Land of Expedient Means with Remainder and the Land of Real Reward, etc. Constantly cultivating the contemplation of relinquishment below. Fifth, ascending the stage. Because one cultivates relinquishment, one attains the perfection of the giving pāramitā. Kumārajīva, which means 'Victorious over Enemies' (conquering afflictions). Because one is separated from the enemies of the three realms and the Two Vehicles. The Four Treasure Troves, some say, are the Three Baskets (Sūtra, Vinaya, Abhidharma) and the Miscellaneous Basket. Now, relying only on the Śrīmālādevī Siṃhanāda Sūtra: first, the priceless treasure trove is the Bodhisattva Vehicle; second, the high-priced treasure trove is the Pratyekabuddha Vehicle; third, the medium-priced treasure trove is the Śrāvaka Vehicle; fourth, the low-priced treasure trove is the **Deva Vehicle. Also, the Four Embracing Dharmas are the Four Treasure Troves.

複次德慧下。第五法師也。文三。一標位者。謂尸羅清凈與慧俱生。住於三德故名德慧也。以四無量心下。二辨觀差別文三。初顯地別行。為欲對治嗔等煩惱故修四等。滅三有嗔下。二明除障。依薩婆多宗嗔唯欲界。依成實宗嗔通三界。依法華譬喻品中上亦有嗔也。住中忍中下。三位分齊。順忍中品也。以五阿僧下。三入位時節。阇陀波羅此云滿足。亦名無畏。尸羅圓滿故。複次明慧下。第六法師文三。初標位也。得忍成就故名明慧。常以無相下。二辨觀文三。一明地別行。知三世空為三明觀也。盡三界癡煩惱者。二明除障也。得三明下三。明位滿足。常以六阿僧下。三明入位時節。伽羅陀者此云度邊。度度等邊也。複次爾焰下。第七法師也。文三。一標。言爾焰者。此云智母。謂此地中能生禪智故云智母也。修行順法忍下。二明地別行文三。一標住位。言須陀洹者。借小名大。五見即五利使也。常以天眼下。二起通。未具漏盡故但言五也。于唸唸中下。三滅障。謂此位配初果故滅五見。又亦是別入通意也。亦以七阿下。三入位時節。複次勝達下。第八法師也。文三。初標位。深修禪定故得神通。達色心法故名勝達。于順道忍下。二明地中別行文三。初明得無畏觀。通達五相即一切智無畏。滅三界疑等煩惱。即漏盡無

【現代漢語翻譯】複次，德慧（Dehui，指具有德行和智慧的人）。第五位法師。分為三個部分。第一部分，標示地位：指戒律清凈，智慧隨之而生，安住於三種功德，因此名為德慧。第二部分，以四無量心（Siwuliangxin，指慈、悲、喜、舍四種心）辨別觀行的差別，分為三個部分。首先，闡明不同層次的修行：爲了對治嗔恚等煩惱，所以修習四無量心。其次，闡明消除障礙：依據薩婆多宗（Sarvastivada，一切有部），嗔恚只存在於欲界；依據成實宗（Chengshishizong，成實宗），嗔恚遍通三界；依據《法華經·譬喻品》，上方世界也有嗔恚。再次，闡明果位的分際：指順忍（Shunren）中的中品。第三部分，以五阿僧祇劫（Wu Asengqijie，極長的時間單位）說明入位的時間。阇陀波羅（Shetuopala）意為滿足，也名無畏，因為戒律圓滿的緣故。複次，明慧（Minghui，指明了智慧的人）。第六位法師。分為三個部分。第一部分，標示地位：因為獲得忍的成就，所以名為明慧。第二部分，常以無相（Wuxiang，佛教術語，指沒有固定不變的形相）辨別觀行，分為三個部分。首先，闡明不同層次的修行：了知三世皆空，是為三明觀。其次，盡除三界的愚癡煩惱。再次，獲得三明，說明果位圓滿。第三部分，常以六阿僧祇劫說明入位的時間。伽羅陀（Jialuotuozhe）意為度邊，度過種種邊際。複次，爾焰（Eryan，梵文音譯）。第七位法師。分為三個部分。第一部分，標示：爾焰意為智母，指此地能夠產生禪定智慧，所以稱為智母。第二部分，修行順法忍（Shunfaren），闡明不同層次的修行，分為三個部分。首先，標示所住的果位：須陀洹（S陀洹，Srotapanna，小乘初果）是借小名大。五見（Wujian）即五利使（Wulishi）。其次，常以天眼（Tianyan，六神通之一）起神通。因為沒有完全斷盡煩惱，所以只說是五通。再次，于唸唸中滅除障礙。指此果位對應初果，所以滅除五見。這也是特別進入神通的含義。第三部分，也以七阿僧祇劫說明入位的時間。複次，勝達（Shengda，指殊勝通達的人）。第八位法師。分為三個部分。第一部分，標示地位：因為深入修習禪定而獲得神通，通達色心諸法，所以名為勝達。第二部分，于順道忍（Shundao Ren）中，闡明不同層次的修行，分為三個部分。首先，闡明獲得無畏的觀行：通達五相（Wuxiang）即一切智無畏。滅除三界的疑惑等煩惱，即漏盡無生。

【English Translation】 English version: Furthermore, Dehui (Virtue-Wisdom, referring to one with both virtue and wisdom). The fifth Dharma master. Divided into three sections. First, marking the position: It refers to pure precepts, with wisdom arising accordingly, abiding in the three virtues, hence the name Dehui. Second, distinguishing the differences in contemplation with the Four Immeasurable Minds (Siwuliangxin, referring to loving-kindness, compassion, joy, and equanimity), divided into three sections. First, clarifying the different levels of practice: In order to counteract afflictions such as anger, one cultivates the Four Immeasurable Minds. Second, clarifying the removal of obstacles: According to the Sarvastivada school, anger exists only in the desire realm; according to the Satyasiddhi school, anger pervades the three realms; according to the 'Parable' chapter of the Lotus Sutra, there is also anger in the upper realms. Third, clarifying the boundaries of the stages: It refers to the middle grade of Kshanti (Shunren, Acceptance) . Third, using five Asamkhya kalpas (Wu Asengqijie, extremely long units of time) to explain the time of entering the position. Shetuopala means fulfillment, also named Fearless, because the precepts are perfectly fulfilled. English version: Furthermore, Minghui (Clear-Wisdom, referring to one with clear wisdom). The sixth Dharma master. Divided into three sections. First, marking the position: Because of attaining the accomplishment of Kshanti, hence the name Minghui. Second, constantly using Non-Appearance (Wuxiang, Buddhist term, referring to the absence of fixed and unchanging forms) to distinguish contemplation, divided into three sections. First, clarifying the different levels of practice: Knowing that the three times are empty is the Three Clear Contemplations. Second, completely eliminating the ignorance and afflictions of the three realms. Third, attaining the Three Clearnesses, indicating the perfection of the position. Third, constantly using six Asamkhya kalpas to explain the time of entering the position. Kalada means crossing the boundary, crossing various boundaries. English version: Furthermore, Eryan (Eryan, transliteration of Sanskrit). The seventh Dharma master. Divided into three sections. First, marking: Eryan means Mother of Wisdom, referring to this ground being able to generate meditative wisdom, hence it is called Mother of Wisdom. Second, practicing Anulomiki-ksanti (Shunfaren, compliant dharma acceptance), clarifying the different levels of practice, divided into three sections. First, marking the dwelling position: Srotapanna (S陀洹, Srotapanna, the first fruit of the Hinayana) is using a small name for a great one. The Five Views (Wujian) are the Five Sharp Afflictions (Wulishi). Second, constantly using the Heavenly Eye (Tianyan, one of the six supernormal powers) to arise supernormal powers. Because not all afflictions have been completely eradicated, only five powers are mentioned. Third, eliminating obstacles in every moment. It refers to this position corresponding to the first fruit, hence eliminating the Five Views. This is also the meaning of especially entering supernormal powers. Third, also using seven Asamkhya kalpas to explain the time of entering the position. English version: Furthermore, Shengda (Shengda, referring to one with superior understanding). The eighth Dharma master. Divided into three sections. First, marking the position: Because of deeply cultivating meditation and attaining supernormal powers, understanding the dharmas of form and mind, hence the name Shengda. Second, in Anulomiki-ksanti (Shundao Ren, compliant path acceptance), clarifying the different levels of practice, divided into three sections. First, clarifying the attainment of fearless contemplation: Understanding the Five Aspects (Wuxiang) is the fearlessness of omniscient wisdom. Eliminating the doubts and other afflictions of the three realms, that is, the exhaustion of outflows and non-arising.

畏。知地地有所出等。即說盡苦道無異。有所不出等。即說障道無畏也。逆三界疑者。二除障也。修習無量功德下。三入位分齊。亦是借小說大。復集行入阿僧下。三修行分齊。複次常現真實下。第九法師也。文三。初標位。中道真明般若實故常現真實。住順忍中下。二別行。一切煩惱為集因。苦等名集業。此地中並盡也。諸法本空故非有。建立諸法故非無。無有俱實故一相。實相亦如故無相。復於九阿下。三入位時節。樂力即願力也。複次玄達菩薩下。第十法師也。文三。初標位者。玄遠也。達通也。此位得無生忍無功用心故云玄達也。十阿僧下。二入位時分滅三界習煩惱也。住第十地者。即十三法師中第十法師地。非謂十地菩薩也。常行三空門下。三辨觀差別。行三空觀弘佛三法藏故也。複次等覺者下。第十一法師也。文三。初標位。行地中真俗雙照名等覺者。亦非第十一地之等覺也。住無生下二明觀差別文三。一明有無觀又二。先配位也觀心心下。二正辨有無觀文三。初別釋文二。先明寂而常用。心心寂滅者。唸唸空也。即明寂義。雖無相而相。雖無身而身。雖無知而知。此明用義。而用心下。二明用而常寂。在有常修空下。二合釋有無。在有修空。釋上用而常寂。處空常萬化。釋上寂而常用。雙照一切法故者

【現代漢語翻譯】現代漢語譯本畏。知地地有所出等。即說盡苦道無異。有所不出等。即說障道無畏也。逆三界疑者。二除障也。修習無量功德下。三入位分齊。亦是借小說大。復集行入阿僧下。三修行分齊。複次常現真實下。第九法師也。文三。初標位。中道真明般若實故常現真實。住順忍中下。二別行。一切煩惱為集因。苦等名集業。此地中並盡也。諸法本空故非有。建立諸法故非無。無有俱實故一相。實相亦如故無相。復於九阿下。三入位時節。樂力即願力也。複次玄達菩薩下。第十法師也。文三。初標位者。玄遠也。達通也。此位得無生忍無功用心故云玄達也。十阿僧下。二入位時分滅三界習煩惱也。住第十地者。即十三法師中第十法師地。非謂十地菩薩也。常行三空門下。三辨觀差別。行三空觀弘佛三法藏故也。複次等覺者下。第十一法師也。文三。初標位。行地中真俗雙照名等覺者。亦非第十一地之等覺也。住無生下二明觀差別文三。一明有無觀又二。先配位也觀心心下。二正辨有無觀文三。初別釋文二。先明寂而常用。心心寂滅者。唸唸空也。即明寂義。雖無相而相。雖無身而身。雖無知而知。此明用義。而用心下。二明用而常寂。在有常修空下。二合釋有無。在有修空。釋上用而常寂。處空常萬化。釋上寂而常用。雙照一切法故者畏懼。瞭解土地的性質以及土地所產生的一切等等，這說明了脫離痛苦的道路並沒有什麼不同。如果有什麼沒有產生等等，這說明了阻礙道路的無畏。克服對三界的懷疑，這是第二重消除障礙。『修習無量功德下』，這是第三重進入果位的階段，也是借用小乘的說法來比喻大乘。『復集行入阿僧下』，這是第三重修行的階段。接下來，『複次常現真實下』，這是第九位法師。分為三個部分。第一部分是標明果位。因為中道的真理能夠明白地照見般若（prajna，智慧）的真實，所以能夠常常顯現真實。『住順忍中下』，這是第二部分，分別說明修行。一切煩惱是聚集的原因，痛苦等等被稱為聚集的業。在這個階段中，這些都完全消失了。諸法（dharma，佛法）的本質是空性的，所以不是『有』。建立諸法，所以不是『無』。沒有『有』和『無』同時存在的情況，所以是『一相』。實相（tathata，真如）也是如此，所以是『無相』。『復於九阿下』，這是第三部分，進入果位的時節。樂力就是願力。接下來，『複次玄達菩薩下』，這是第十位法師。分為三個部分。第一部分是標明果位，『玄』是深遠的意思，『達』是通達的意思。這個果位獲得了無生忍（anutpattika-dharma-ksanti，無生法忍），因為沒有刻意用心，所以稱為『玄達』。『十阿僧下』，這是第二部分，進入果位的時分，滅除三界的習氣和煩惱。『住第十地者』，指的是十三位法師中的第十位法師的果位，而不是指十地菩薩。『常行三空門下』，這是第三部分，辨別觀行的差別。奉行三空觀，是爲了弘揚佛陀的三法藏。接下來，『複次等覺者下』，這是第十一位法師。分為三個部分。第一部分是標明果位。在修行過程中，能夠同時照見真諦和俗諦，被稱為『等覺者』，也不是指第十一地的等覺。『住無生下』，這是第二部分，說明觀行的差別，分為三個部分。第一部分是說明『有』和『無』的觀行，又分為兩個部分。首先是配對果位。『觀心心下』，這是第二部分，正式辨別『有』和『無』的觀行，分為三個部分。首先是分別解釋，分為兩個部分。首先是說明寂靜而又常用。『心心寂滅者』，指的是念念皆空，這說明了寂靜的含義。雖然沒有相，但是有相；雖然沒有身，但是有身；雖然沒有知，但是有知。這說明了作用的含義。『而用心下』，這是第二部分，說明作用而又常常寂靜。『在有常修空下』，這是第二部分，結合解釋『有』和『無』。『在有修空』，解釋了上面所說的作用而又常常寂靜。『處空常萬化』，解釋了上面所說的寂靜而又常用。能夠同時照見一切法，是因為……

【English Translation】 English version Fear. Knowing the earth and what comes from it, etc., means that the path to the end of suffering is no different. If something does not come from it, etc., it means that there is no fear of obstructing the path. Overcoming doubts about the three realms is the second removal of obstacles. 'Cultivating immeasurable merits' is the third stage of entering the position, which is also a metaphor for the Mahayana using the teachings of the Hinayana. 'Again, gathering practices to enter Asamkhya' is the third stage of practice. Next, 'Furthermore, constantly manifesting reality' is the ninth Dharma master. It is divided into three parts. The first part is to mark the position. Because the truth of the Middle Way can clearly illuminate the reality of prajna (wisdom), it can always manifest reality. 'Dwelling in forbearance' is the second part, which separately explains the practice. All afflictions are the cause of accumulation, and suffering, etc., are called accumulated karma. In this stage, these are completely eliminated. The essence of all dharmas (dharma, Buddhist teachings) is emptiness, so it is not 'existence'. Establishing all dharmas, so it is not 'non-existence'. There is no situation where 'existence' and 'non-existence' exist simultaneously, so it is 'one aspect'. Suchness (tathata, suchness) is also like this, so it is 'no aspect'. 'Again, in the nine Asamkhyas' is the third part, the time of entering the position. The power of joy is the power of vows. Next, 'Furthermore, the profound and accomplished Bodhisattva' is the tenth Dharma master. It is divided into three parts. The first part is to mark the position. 'Profound' means profound, and 'accomplished' means accomplished. This position has obtained the non-origination forbearance (anutpattika-dharma-ksanti, non-origination dharma forbearance), because there is no deliberate intention, so it is called 'profound and accomplished'. 'Ten Asamkhyas' is the second part, the time of entering the position, eliminating the habits and afflictions of the three realms. 'Dwelling in the tenth stage' refers to the position of the tenth Dharma master among the thirteen Dharma masters, not the tenth stage Bodhisattva. 'Constantly practicing the three emptiness gates' is the third part, distinguishing the differences in contemplation. Practicing the three emptiness contemplations is to promote the Buddha's three Dharma treasures. Next, 'Furthermore, the Equal Enlightenment' is the eleventh Dharma master. It is divided into three parts. The first part is to mark the position. In the process of practice, being able to simultaneously illuminate the truth and the conventional truth is called 'Equal Enlightenment', which does not refer to the Equal Enlightenment of the eleventh stage. 'Dwelling in non-origination' is the second part, explaining the differences in contemplation, divided into three parts. The first part is to explain the contemplation of 'existence' and 'non-existence', which is further divided into two parts. First, matching the position. 'Observing the mind' is the second part, formally distinguishing the contemplation of 'existence' and 'non-existence', divided into three parts. First, explaining separately, divided into two parts. First, explaining stillness and constant use. 'The mind is extinguished' refers to the emptiness of every thought, which explains the meaning of stillness. Although there is no form, there is form; although there is no body, there is a body; although there is no knowledge, there is knowledge. This explains the meaning of function. 'Using the mind' is the second part, explaining that function is often still. 'Constantly cultivating emptiness in existence' is the second part, combining the explanation of 'existence' and 'non-existence'. 'Cultivating emptiness in existence' explains the function mentioned above, which is often still. 'Constantly transforming in emptiness' explains the stillness and constant use mentioned above. Being able to simultaneously illuminate all dharmas is because...

。三雙結也。知是處非是處下。二明十力觀。但明後一余行略之。而登摩訶羅伽位化一切國土眾生。第三登位差別。摩訶羅伽此云大得。或雲龍象等。千阿僧下三明修行時節。複次慧光下。第十二法師文三。初標位者。以此地菩薩得無礙智。化諸眾生現諸神通。名為慧光神變也。住上上下。二明觀差文四。今初配位。滅心心相者。一明滅心。滅意等名滅心。滅心數名滅相。法眼見下。三明見境。法眼見一切法。即別明。三眼色空見。即總明。三眼者佛法慧也。慧眼見色空。法眼見色假。佛眼見中道。空假不二而二二而不二。雙照即不二而二。雙忘即二而不二。舉三眼對色二境。見之一字總明三見之差別也。見色空即空諦。見色假即有諦。雙照即第一義諦。此三約教有五。一別入通。以幻色為有見空為真。非有非空為第一義。二圓入通。三諦同前。加一切法趣。三別教。以幻有即空為俗。不空為真。不有不空為中道。四圓入別中加一切法趣。五圓教三諦皆云一切法趣也。問菩薩地云何言佛眼。答法華云開佛知見。即別教初地圓教初住。發三種智。一正因理心發。用中道觀開一切種智。二了因智心發。用即空觀開一切智。三緣因善心發。用即假觀開道種智。初地尚得。況九地耶。此但分得非具得也。以大願力下。四生凈土

。萬阿僧下。三明入位時節。薄伽梵此云世尊。非真佛世尊。是補處世尊也。複次觀佛菩薩下。第十三法師文四。一標位。觀佛菩薩者。若開妙覺。此是等覺猶名菩薩。來至此地保為究竟。乃是未極更須觀察。別佛猶有三十二品無明。智去圓佛尚遠故云觀也。通佛即有四十二品無明。此更遠矣。住寂滅忍者下。二明證時分文四。一配位者第五寂滅忍自有二別。一下二上。今第十地即是寂滅忍下品也。從始發心下。二經時多少。謂從習種性至灌頂忍。經百萬阿僧祇劫也。修百萬下。三辨修證。登一切法下。四明登位。一切法解脫者。真解脫也。金剛臺即金剛三昧。善男子下。三對位辨別文五。一伏斷差別者。從習至頂三昧先明伏忍也。而無相信下。明斷。滅一切煩惱即大涅槃也。生解脫即解脫智。照即般若。第一義。即法身位。不名為見下。二信見異。先明不見也。所謂見者是薩婆若。次明見也。是故我從昔以來下。引證也。唯佛頓解下。三漸頓差別也。慧雖起滅下。四常無常異。無生則累無不遣。無滅則德無不圓。無生則斷德。無滅則智德也。入理盡下。五等無等異。文中法喻合可解。常修一切下。四明入定位。此中一切行滿智慧滿名功德藏。婆伽度位此云世尊。亦復常住佛慧三昧者。必應受修義言亦復。在別利物故

【現代漢語翻譯】現代漢語譯本萬阿僧祇（asaṃkhya，意為無數）下。三明入位時節。薄伽梵（bhagavat，意為世尊）此云世尊。非真佛世尊。是補處世尊也。複次觀佛菩薩下。第十三法師文四。一標位。觀佛菩薩者。若開妙覺。此是等覺猶名菩薩。來至此地保為究竟。乃是未極更須觀察。別佛猶有三十二品無明。智去圓佛尚遠故云觀也。通佛即有四十二品無明。此更遠矣。住寂滅忍者下。二明證時分文四。一配位者第五寂滅忍自有二別。一下二上。今第十地即是寂滅忍下品也。從始發心下。二經時多少。謂從習種性至灌頂忍。經百萬阿僧祇劫也。修百萬下。三辨修證。登一切法下。四明登位。一切法解脫者。真解脫也。金剛臺即金剛三昧。善男子下。三對位辨別文五。一伏斷差別者。從習至頂三昧先明伏忍也。而無相信下。明斷。滅一切煩惱即大涅槃也。生解脫即解脫智。照即般若（prajna，意為智慧）。第一義。即法身位。不名為見下。二信見異。先明不見也。所謂見者是薩婆若（sarvajna，意為一切智）。次明見也。是故我從昔以來下。引證也。唯佛頓解下。三漸頓差別也。慧雖起滅下。四常無常異。無生則累無不遣。無滅則德無不圓。無生則斷德。無滅則智德也。入理盡下。五等無等異。文中法喻合可解。常修一切下。四明入定位。此中一切行滿智慧滿名功德藏。婆伽度位此云世尊。亦復常住佛慧三昧者。必應受修義言亦復。在別利物故

【English Translation】 English version Passing through countless asaṃkhyas (asaṃkhya, meaning countless). The time of entering the position of the Three Understandings. Bhagavat (bhagavat, meaning World Honored One), here called World Honored One. Not the true Buddha World Honored One, but the World Honored One who is a successor. Furthermore, regarding 'Observing Buddhas and Bodhisattvas' below. The thirteenth Dharma Master's text has four parts. First, marking the position. 'Observing Buddhas and Bodhisattvas' means if one opens to Wonderful Enlightenment, this is Equal Enlightenment, still called Bodhisattva. Coming to this stage ensures ultimate attainment. However, it is not yet the extreme, and further observation is needed. Separate Buddhas still have thirty-two grades of ignorance. Wisdom is still far from the complete Buddha, hence the term 'observing.' Universal Buddhas have forty-two grades of ignorance, which is even further. Regarding 'Dwelling in the Patience of Stillness and Extinction' below. Second, explaining the time of realization, with four parts. First, matching the position: the fifth Patience of Stillness and Extinction has two distinctions, lower and upper. Now, the tenth ground is the lower grade of the Patience of Stillness and Extinction. Regarding 'From the initial arising of the mind' below. Second, the amount of time passed. It means from the stage of Habitual Nature to the Patience of Empowerment, passing through millions of asaṃkhya kalpas. Regarding 'Cultivating millions' below. Third, distinguishing cultivation and realization. Regarding 'Ascending to all dharmas' below. Fourth, explaining ascending to the position. 'Liberation from all dharmas' is true liberation. The Vajra Platform is the Vajra Samadhi. Regarding 'Good man' below. Third, distinguishing positions with five parts. First, the difference between subduing and severing: from Habit to the Summit Samadhi, first explaining the Patience of Subduing. Regarding 'Without belief' below. Explaining severing. 'Extinguishing all afflictions' is Great Nirvana. 'Arising liberation' is liberation wisdom. 'Illumination' is prajna (prajna, meaning wisdom). 'The First Meaning' is the Dharmakaya position. Regarding 'Not called seeing' below. Second, the difference between belief and seeing. First explaining not seeing. 'What is called seeing is sarvajna (sarvajna, meaning all-knowing).' Next explaining seeing. Regarding 'Therefore, from the past' below. Citing evidence. Regarding 'Only the Buddha understands instantly' below. Third, the difference between gradual and sudden. Regarding 'Although wisdom arises and ceases' below. Fourth, the difference between permanence and impermanence. Without arising, no accumulation is not eliminated. Without ceasing, no virtue is not perfected. Without arising, there is the virtue of severing. Without ceasing, there is the virtue of wisdom. Regarding 'Entering principle completely' below. Fifth, the difference between equality and inequality. The analogy of dharma in the text can be understood. Regarding 'Always cultivating all' below. Fourth, explaining entering the fixed position. Here, all practices being complete and wisdom being complete are called the Treasury of Merit. The position of Bhagavat, here called World Honored One. 'Also constantly dwelling in the Buddha's Wisdom Samadhi' means it is necessary to receive and cultivate, the meaning of 'also' is for benefiting others separately.

云常住。善男子如是下。大章第三結嘆。明其施化與佛無異。佛告波斯匿王下。第二付王受持文四。一讚用勸持。二贊名勸持。三釋勸所由。四稱名付囑初文二。一略嘆。二廣嘆。初文更四。一舉滅勸持。一切國土下。二明般若之力。是故付囑下。三釋付囑所以。以無王威力故。故不付囑也。汝當受持下。四別付月光也。大王吾今所化下。第二廣嘆勸持文二。初標除難福生。二問答分別。今初文可解。云何為七難下。二問答分別。先問可解。日月失度下。二答七難為七。第一日月失度難。謂時節變易多饑饉。數量變易多刀兵。色相變易多疫病也。二十八下。二星宿失度難也。大火燒國下。三災火難也。大水漂沒下。四雨水變異難也。大風吹殺萬姓下。五惡風難也。天地國土下。六亢陽難也。四方賊來下。七惡賊難也。並如文可見。大王是般若下。第二贊名勸持文二。先贊名勝。后勸供養。初中辨三般若。心識之本即實相般若。王之父母即觀照般若。以能生王慧解心故。下六名即文字般若也。佛告大王下。二勸供養文二。先示供養法。后別明行住供養。初中皆言九者。九表眾生苦。幡者標顯行得勝。明九苦之內建解脫勝幡也。九色花表九苦眾生行般若因也。青黃赤白黑五塵花。地水火風四大花也。二丈表二諦。十燈表十

{ "translations": [ "云常住。善男子如下。第三大章總結讚歎，表明其施化與佛沒有區別。佛告訴波斯匿王如下。第二部分是囑咐國王受持，分為四個部分：一是讚歎功用以勸持，二是讚歎名稱以勸持，三是解釋勸持的原因，四是稱名囑咐。首先是第一個部分，分為兩個小部分：一是簡略讚歎，二是詳細讚歎。首先看簡略讚歎，又分為四個小部分：一是舉出滅度以勸持。『一切國土』以下，二是說明般若的力量。『是故付囑』以下，三是解釋囑咐的原因。因為沒有國王的威力，所以不囑咐他們。你應該受持以下，四是特別囑咐月光。大王，我現在所教化以下，第二部分是詳細讚歎勸持，分為兩個小部分：一是標明消除災難，福德增長，二是問答分別。現在看第一個部分，可以理解。什麼是七難以下，第二部分是問答分別。先問，可以理解。日月失去常度以下，二是回答七難，分為七種。第一是日月失去常度之難，指的是時節變化，多有饑荒；數量變化，多有刀兵；色相變化，多有疫病。二十八以下，二是星宿失去常度之難。大火焚燒國家以下，三是火災之難。大水漂沒以下，四是雨水變異之難。大風吹殺萬姓以下，五是惡風之難。天地國土以下，六是亢陽之難。四方盜賊來犯以下，七是惡賊之難。這些都如經文所見。大王，這般若以下，第二部分是讚歎名稱以勸持，分為兩個小部分：一是讚歎名稱殊勝，二是勸人供養。首先看第一個部分，辨別三種般若。心識的根本就是實相般若，國王的父母就是觀照般若，因為能夠產生國王的智慧和理解力。以下六個名稱就是文字般若。佛告訴大王以下，第二部分是勸人供養，分為兩個小部分：一是指示供養的方法，二是分別說明行住時的供養。首先看第一個部分，都說『九』，九代表眾生的苦難。幡，是標明修行獲得勝利，表明在九種苦難之中建立解脫的勝利之幡。九色花代表九苦眾生修習般若的因。青黃赤白黑五塵花，地水火風四大花。二丈代表二諦，十燈代表十...", "現代漢語譯本", "云常住（永遠存在）。善男子（有善根的男子）如下。第三大章總結讚歎，表明其施化與佛沒有區別。佛告訴波斯匿王（Prasenajit）如下。第二部分是囑咐國王受持，分為四個部分：一是讚歎功用以勸持，二是讚歎名稱以勸持，三是解釋勸持的原因，四是稱名囑咐。首先是第一個部分，分為兩個小部分：一是簡略讚歎，二是詳細讚歎。首先看簡略讚歎，又分為四個小部分：一是舉出滅度以勸持。『一切國土』以下，二是說明般若（Prajna）的力量。『是故付囑』以下，三是解釋囑咐的原因。因為沒有國王的威力，所以不囑咐他們。你應該受持以下，四是特別囑咐月光。大王，我現在所教化以下，第二部分是詳細讚歎勸持，分為兩個小部分：一是標明消除災難，福德增長，二是問答分別。現在看第一個部分，可以理解。什麼是七難以下，第二部分是問答分別。先問，可以理解。日月失去常度以下，二是回答七難，分為七種。第一是日月失去常度之難，指的是時節變化，多有饑荒；數量變化，多有刀兵；色相變化，多有疫病。二十八以下，二是星宿失去常度之難。大火焚燒國家以下，三是火災之難。大水漂沒以下，四是雨水變異之難。大風吹殺萬姓以下，五是惡風之難。天地國土以下，六是亢陽之難。四方盜賊來犯以下，七是惡賊之難。這些都如經文所見。大王，這般若以下，第二部分是讚歎名稱以勸持，分為兩個小部分：一是讚歎名稱殊勝，二是勸人供養。首先看第一個部分，辨別三種般若。心識的根本就是實相般若，國王的父母就是觀照般若，因為能夠產生國王的智慧和理解力。以下六個名稱就是文字般若。佛告訴大王以下，第二部分是勸人供養，分為兩個小部分：一是指示供養的方法，二是分別說明行住時的供養。首先看第一個部分，都說『九』，九代表眾生的苦難。幡，是標明修行獲得勝利，表明在九種苦難之中建立解脫的勝利之幡。九色花代表九苦眾生修習般若的因。青黃赤白黑五塵花，地水火風四大花。二丈代表二諦，十燈代表十...", "English version", "\'Cloud Abiding.』 Good man, as follows. The third major chapter concludes with praise, showing that his teaching and transformation are no different from the Buddha. The Buddha told King Prasenajit (波斯匿王) as follows. The second part is entrusting the king to uphold, divided into four parts: first, praising the function to encourage upholding; second, praising the name to encourage upholding; third, explaining the reason for encouragement; and fourth, entrusting by name. First is the first part, divided into two small parts: first, a brief praise; second, a detailed praise. First, look at the brief praise, which is further divided into four small parts: first, citing extinction to encourage upholding. 『All lands』 (一切國土) below; second, explaining the power of Prajna (般若). 『Therefore, entrust』 (是故付囑) below; third, explaining the reason for entrusting. Because there is no power of the king, they are not entrusted. You should uphold below; fourth, specifically entrusting Moonlight. Great King, what I now teach and transform below, the second part is detailed praise and encouragement, divided into two small parts: first, indicating the elimination of disasters and the increase of blessings; second, question and answer separately. Now look at the first part, which can be understood. What are the seven disasters below, the second part is question and answer separately. First ask, which can be understood. The sun and moon lose their constancy below, the second is to answer the seven disasters, divided into seven types. The first is the disaster of the sun and moon losing their constancy, which refers to seasonal changes, with frequent famines; changes in quantity, with frequent wars; changes in appearance, with frequent epidemics. Twenty-eight below, the second is the disaster of the stars losing their constancy. Great fire burning the country below, the third is the disaster of fire. Great water submerging below, the fourth is the disaster of rain and water changes. Great wind blowing and killing all people below, the fifth is the disaster of evil wind. Heaven and earth and country below, the sixth is the disaster of excessive sun. Thieves coming from all directions below, the seventh is the disaster of evil thieves. These are all as seen in the scriptures. Great King, this Prajna below, the second part is praising the name to encourage upholding, divided into two small parts: first, praising the name as supreme; second, encouraging people to make offerings. First, look at the first part, distinguishing the three Prajnas. The root of consciousness is the Real Aspect Prajna (實相般若), the king』s parents are the Contemplation Prajna (觀照般若), because they can generate the king』s wisdom and understanding. The following six names are the Textual Prajna (文字般若). The Buddha told the Great King below, the second part is encouraging people to make offerings, divided into two small parts: first, instructing the method of making offerings; second, separately explaining the offerings during walking and dwelling. First, look at the first part, all saying 『nine,』 nine represents the suffering of sentient beings. Banner, is to indicate that cultivation has achieved victory, indicating that in the nine sufferings, the victorious banner of liberation is established. Nine-colored flowers represent the cause of sentient beings in the nine sufferings practicing Prajna. Blue, yellow, red, white, and black five dust flowers, earth, water, fire, and wind four great flowers. Two lengths represent the two truths, ten lamps represent ten..." ] }

善功德。各以般若展轉相資成千智慧。高五丈明照五道也。九玉箱表九苦居清凈為法器。九玉巾表九苦居眾生得般若巾。案者平喻實相般若。以經置上者。文字能令實理顯也。七寶者表七方便人皆為人寶也。若王行時下。二別明行住供養。先明行供養。若王住時下。是明住供養也。大王我今五眼下。三釋勸所由文二。初明王福盡文可解。大王若未來世下。二明來世利益文三。一舉數可解。一金剛吼菩薩下。二別釋可見。是五大士下。三結釋也。大王吾今三寶下。四稱名付囑文三。初總明付囑可解。憍薩羅國下。二稱名。如是一切下。三結勸。時諸大眾下。第三時眾得益文五。一修羅益。時十六下。二人王益。益中初明八勝處。地水火風能造四大。青黃赤白所造。出離貪慾故名勝出。四大下。次明十一切處。地水火風青黃赤白空處識處。所緣覺廣無處不入故也。三十忍是初地方便名初地相。第一義諦即初地。初地是九地相。故攝論頌云。如竹破初節餘節速能破。得初地真智諸地疾當成。舍凡身得六住身。舍七地分段報身得八地變易法身。故智論云。七捨生身肉身。此通教益也。十八梵天下。三天益。修羅及天皆同益也。空花表人空。法性花表法空。此顯伏忍。聖人花表信忍。順花表順忍。無生花表無生忍。四辨自在說法

【現代漢語翻譯】現代漢語譯本善功德（善行功德）。各以般若（智慧）展轉相資成千智慧。高五丈明照五道（地獄、餓鬼、畜生、人、天）也。九玉箱表九苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛、不活畏死）居清凈為法器。九玉巾表九苦居眾生得般若巾。案者平喻實相般若（真實不虛的智慧）。以經置上者。文字能令實理顯也。七寶者表七方便（佈施、持戒、忍辱、精進、禪定、智慧、方便）人皆為人寶也。若王行時下。二別明行住供養。先明行供養。若王住時下。是明住供養也。大王我今五眼（肉眼、天眼、慧眼、法眼、佛眼）下。三釋勸所由文二。初明王福盡文可解。大王若未來世下。二明來世利益文三。一舉數可解。一金剛吼菩薩（勇猛宣說佛法的菩薩）下。二別釋可見。是五大士（文殊菩薩、普賢菩薩、觀音菩薩、彌勒菩薩、地藏菩薩）下。三結釋也。大王吾今三寶（佛、法、僧）下。四稱名付囑文三。初總明付囑可解。憍薩羅國（古印度十六大國之一）下。二稱名。如是一切下。三結勸。時諸大眾下。第三時眾得益文五。一修羅益。時十六下。二人王益。益中初明八勝處。地水火風能造四大。青黃赤白所造。出離貪慾故名勝出。四大下。次明十一切處。地水火風青黃赤白空處識處。所緣覺廣無處不入故也。三十忍是初地方便名初地相。第一義諦即初地。初地是九地相。故攝論頌云。如竹破初節餘節速能破。得初地真智諸地疾當成。舍凡身得六住身。舍七地分段報身得八地變易法身。故智論云。七捨生身肉身。此通教益也。十八梵天下。三天益。修羅及天皆同益也。空花表人空。法性花表法空。此顯伏忍。聖人花表信忍。順花表順忍。無生花表無生忍。四辨自在說法

【English Translation】 English version 'Good merits. Each uses Prajna (wisdom) to mutually support each other, forming a thousand wisdoms. Five 'zhang' (丈, a unit of length) high, illuminating the five realms (hell, hungry ghosts, animals, humans, and gods). The nine jade boxes represent the nine sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those you hate, not getting what you want, the burning of the five aggregates, and fear of death) residing in purity as Dharma vessels. The nine jade cloths represent the nine sufferings residing in sentient beings, obtaining the Prajna cloth. 'An' (案, table) symbolizes the true nature of Prajna. Placing the sutra on top means that the words can reveal the true principle. The seven treasures represent the seven expedient means (generosity, morality, patience, diligence, meditation, wisdom, and skillful means), and all people are treasures.' If the king is walking, below. The second separately explains the offerings of walking and dwelling. First, explain the offering of walking. If the king is dwelling, below. This explains the offering of dwelling. 'Great King, I now have the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye), below. The third explains the reasons for encouragement in two parts. First, the text explaining the exhaustion of the king's blessings is understandable. Great King, if in the future world, below. The second explains the benefits of the future world in three parts. First, listing the numbers is understandable. One Vajra Roar Bodhisattva (a Bodhisattva who bravely proclaims the Buddha's teachings), below. The second separately explains what can be seen. These are the five great Bodhisattvas (Manjushri Bodhisattva, Samantabhadra Bodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva, and Ksitigarbha Bodhisattva), below. The third concludes the explanation. Great King, I now entrust the Three Jewels (Buddha, Dharma, and Sangha), below. The fourth is the text of entrusting by name in three parts. First, the general explanation of entrusting is understandable. Kosala (an ancient Indian kingdom), below. The second is naming. Like all of this, below. The third concludes the encouragement. At that time, the great assembly, below. The third is the benefit to the assembly at that time in five parts. First, the benefit to the Asuras. At that time, sixteen, below. The second is the benefit to the human kings. In the benefit, first explain the eight victories. Earth, water, fire, and wind can create the four elements. Blue, yellow, red, and white are created. Liberation from greed is called victory. The four elements, below. Next, explain the ten all-encompassing places. Earth, water, fire, wind, blue, yellow, red, white, space, and consciousness. The object of perception is vast and enters everywhere. The thirty 'kshanti' (忍, forbearance) is the expedient means of the first stage, called the characteristic of the first stage. The ultimate truth is the first stage. The first stage is the characteristic of the nine stages. Therefore, the 'She Lun' (攝論, Compendium of Abhidharma) verse says: 'Like bamboo breaking the first node, the remaining nodes can be broken quickly. Obtaining the true wisdom of the first stage, the other stages will be quickly achieved.' Abandoning the ordinary body, one obtains the body of the sixth stage. Abandoning the segmented body of the seventh stage, one obtains the transformational Dharma body of the eighth stage. Therefore, the 'Zhi Lun' (智論, Great Treatise on the Perfection of Wisdom) says: 'The seventh abandons the physical body.' This is the benefit of the 'Tong' (通, common) teaching. The eighteen Brahma heavens, below. The third is the benefit to the heavens. Asuras and heavens receive the same benefit. Empty flowers represent the emptiness of people. Dharma-nature flowers represent the emptiness of Dharma. This reveals submissive forbearance. Sage flowers represent faith forbearance. Compliant flowers represent compliant forbearance. Non-birth flowers represent non-birth forbearance. Four eloquence and unhindered speech of Dharma.

即法樂花。下品寂滅忍也。金剛三昧能斷結使。即一品寂滅忍。其餘一切眾下。四大眾益。心空花者。定於三學之中名為心學。心樹花者。觀十二因緣生也。六度花者。十地行也。妙覺花。果行也。十千菩薩下。五名菩薩文二。先明十千益可解。次復有十億下。明成佛益。此中成別教佛也。

囑累品第八

大章第三流通分。囑謂付囑。累謂憑累。將此法付囑國王。憑其宣演故云囑累品。又付國王。若有災難憑此救度。故云囑累。又付囑此經。令累代流行故名囑累品。問何不如大品付囑聲聞法華付囑菩薩。而乃付囑國王耶。答此佛隨病設藥。以王國有災厄弘宣得益故付囑。又百事大供養深廣。自非王力誰所能辦。故付囑也。又王若不信法即不行。行法在王故付之也。佛告波斯匿王下文二。先付囑誡敕。后依教奉持。初中更二。先明略付囑。誡謂誡勸。敕謂教敕。吾滅度後下。二廣付囑誡敕。初文二。初明付囑。后明誡敕。初二先付時。后正明付人法。今初也。八十年者。佛去百年內五人住持。一迦葉。二阿難。三末田地三人見佛在世相次住持。經六十年法行不滅。次商那和修。優波鞠多。此二人不見佛相次住持。經四十年威儀法滅。故於此時言無佛法僧也。言八百年者。正法年內二十師住持佛法。並是聖人

【現代漢語翻譯】現代漢語譯本：即法樂花（指聽聞佛法所獲得的喜悅，如同花朵般美好）。下品寂滅忍（證悟涅槃的初級階段）也。金剛三昧（一種堅不可摧的禪定）能斷結使（煩惱的根本）。即一品寂滅忍（證悟涅槃的一個階段）。其餘一切眾下（指其他各種修行）。四大眾益（對僧團的四類成員——比丘、比丘尼、優婆塞、優婆夷的利益）。心空花者（指證悟心性本空的境界，如同花朵般展現），定於三學（戒、定、慧）之中名為心學（以心為主的修學）。心樹花者（指觀修十二因緣而生起的智慧，如同樹木開花），觀十二因緣生也。六度花者（指菩薩修行的六種波羅蜜——佈施、持戒、忍辱、精進、禪定、智慧，如同花朵般綻放），十地行也（是菩薩在十地果位上的修行）。妙覺花（指最終的覺悟，如同最美好的花朵），果行也（是修行的最終結果）。十千菩薩下（指在場的眾多菩薩）。五名菩薩文二（分為兩部分來解釋五種菩薩的名稱）。先明十千益可解（首先說明這十千菩薩所帶來的利益，這部分容易理解）。次復有十億下（接下來）。明成佛益（說明成就佛果的利益）。此中成別教佛也（這裡指的是成就別教的佛果）。

囑累品第八

大章第三流通分（流通分的第三個主要部分）。囑謂付囑（囑咐的意思是交付）。累謂憑累（憑靠的意思是依賴）。將此法付囑國王（將此佛法交付給國王），憑其宣演（依靠國王來宣揚演說），故云囑累品（所以稱為囑累品）。又付國王（又交付給國王），若有災難憑此救度（如果發生災難，依靠此法來救度），故云囑累（所以稱為囑累）。又付囑此經（又付囑這部經典），令累代流行（使其在世世代代流傳），故名囑累品（所以稱為囑累品）。問何不如大品付囑聲聞（為什麼不像《大品般若經》那樣付囑給聲聞），法華付囑菩薩（《法華經》那樣付囑給菩薩），而乃付囑國王耶（而是付囑給國王呢）？答此佛隨病設藥（這是佛陀根據不同的情況而採取不同的方法），以王國有災厄弘宣得益故付囑（因為國王的國家有災難，弘揚佛法可以獲得利益，所以付囑給國王）。又百事大供養深廣（而且各種各樣的供養非常廣泛和深入），自非王力誰所能辦（如果不是國王的力量，誰能夠做到呢）？故付囑也（所以付囑給國王）。又王若不信法即不行（而且國王如果不相信佛法，佛法就無法推行），行法在王故付之也（推行佛法在於國王，所以付囑給國王）。佛告波斯匿王下文二（佛告訴波斯匿王，下文分為兩部分）。先付囑誡敕（首先是付囑和告誡）。后依教奉持（然後是依照教導奉行）。初中更二（第一部分又分為兩部分）。先明略付囑（首先是簡略的付囑）。誡謂誡勸（告誡的意思是勸勉）。敕謂教敕（教敕的意思是教導）。吾滅度後下（我滅度之後）。二廣付囑誡敕（第二部分是詳細的付囑和告誡）。初文二（第一部分又分為兩部分）。初明付囑（首先是說明付囑）。后明誡敕（然後是說明告誡）。初二先付時（首先是說明付囑的時間）。后正明付人法（然後是正式說明付囑的對象和佛法）。今初也（現在是第一部分）。八十年者（八十年指的是）。佛去百年內五人住持（佛陀滅度后一百年內，有五個人住持佛法）。一迦葉（Mahakasyapa）。二阿難（Ananda）。三末田地（Majjhantika）三人見佛在世相次住持（這三個人見過佛陀在世，相繼住持佛法）。經六十年法行不滅（經過六十年，佛法仍然流傳不滅）。次商那和修（Sanavasin）。優波鞠多（Upagupta）。此二人不見佛相次住持（這兩個人沒有見過佛陀，相繼住持佛法）。經四十年威儀法滅（經過四十年，威儀和戒律逐漸衰敗）。故於此時言無佛法僧也（所以在這個時候說沒有佛法僧三寶）。言八百年者（八百年指的是）。正法年內二十師住持佛法（正法時期內，有二十位法師住持佛法）。並是聖人（他們都是聖人）。

【English Translation】 English version: It refers to the 'Dharma-joy flower' (the joy of hearing the Buddha's teachings, as beautiful as a flower). It also refers to the 'inferior quiescence-patience' (the initial stage of realizing Nirvana). The 'Vajra Samadhi' (an indestructible state of meditation) can sever the 'bonds and defilements' (the root of afflictions). It is the 'first-grade quiescence-patience' (one stage of realizing Nirvana). The rest of all the assemblies below (refers to various other practices). The benefits to the four great assemblies (the benefits to the four types of members of the Sangha - monks, nuns, laymen, and laywomen). 'The mind-emptiness flower' (refers to the realization of the emptiness of the mind's nature, displayed like a flower), is defined as 'mind-study' among the three learnings (precepts, concentration, and wisdom) (study focusing on the mind). 'The mind-tree flower' (refers to the wisdom arising from contemplating the twelve links of dependent origination, like a tree blooming), arises from contemplating the twelve links of dependent origination. 'The six perfections flower' (refers to the six paramitas of a Bodhisattva's practice - generosity, morality, patience, diligence, concentration, and wisdom, blooming like flowers), is the practice of the ten Bhumis (the stages of a Bodhisattva's path). 'The wonderful enlightenment flower' (refers to the final enlightenment, like the most beautiful flower), is the fruit of practice (the final result of practice). 'Ten thousand Bodhisattvas below' (refers to the many Bodhisattvas present). 'The text on the five named Bodhisattvas in two parts' (divided into two parts to explain the names of the five types of Bodhisattvas). 'First, explaining the benefits of the ten thousand is understandable' (first, explaining the benefits brought by these ten thousand Bodhisattvas, which is easy to understand). 'Next, there are ten billion below' (next). 'Explaining the benefits of becoming a Buddha' (explaining the benefits of attaining Buddhahood). 'Here, becoming a Buddha of the Separate Teaching' (here refers to attaining the Buddhahood of the Separate Teaching).

Chapter Eight: Entrustment

Great Chapter Three: Circulation Section (the third main part of the Circulation Section). 'Entrust' means to entrust (the meaning of entrust is to deliver). 'Rely' means to depend on (the meaning of rely is to depend). 'Entrusting this Dharma to the King' (entrusting this Buddha-dharma to the King), 'relying on him to proclaim and expound it' (relying on the King to proclaim and expound it), hence it is called the 'Entrustment Chapter' (so it is called the Entrustment Chapter). 'Also entrusting to the King' (also entrusting to the King), 'if there are disasters, relying on this to save' (if there are disasters, relying on this Dharma to save), hence it is called 'Entrustment' (so it is called Entrustment). 'Also entrusting this Sutra' (also entrusting this Sutra), 'to let it circulate for generations' (to let it circulate for generations), hence it is called the 'Entrustment Chapter' (so it is called the Entrustment Chapter). Question: 'Why not entrust to the Sravakas like the Mahaprajnaparamita Sutra' (Why not entrust to the Sravakas like the Mahaprajnaparamita Sutra), 'or entrust to the Bodhisattvas like the Lotus Sutra' (or entrust to the Bodhisattvas like the Lotus Sutra), 'but instead entrust to the King?' (but instead entrust to the King?) Answer: 'This Buddha sets medicine according to the illness' (This Buddha sets medicine according to different situations), 'because the King's country has disasters, and proclaiming it will bring benefits, hence the entrustment' (because the King's country has disasters, and proclaiming the Dharma will bring benefits, hence the entrustment to the King). 'Also, the great offerings of all kinds are profound and vast' (Also, the great offerings of all kinds are profound and vast), 'who can accomplish it if not for the King's power?' (who can accomplish it if not for the King's power?) 'Hence the entrustment' (Hence the entrustment to the King). 'Also, if the King does not believe in the Dharma, it will not be practiced' (Also, if the King does not believe in the Dharma, it will not be practiced), 'practicing the Dharma depends on the King, hence the entrustment to him' (practicing the Dharma depends on the King, hence the entrustment to him). 'The Buddha told King Prasenajit, the following text in two parts' (The Buddha told King Prasenajit, the following text is divided into two parts). 'First, entrustment and admonishment' (First, entrustment and admonishment). 'Then, following the teachings and upholding them' (Then, following the teachings and upholding them). 'The first part is further divided into two parts' (The first part is further divided into two parts). 'First, explaining the brief entrustment' (First, explaining the brief entrustment). 'Admonishment means exhortation' (Admonishment means exhortation). 'Instruction means teaching' (Instruction means teaching). 'After my Parinirvana below' (After my Parinirvana below). 'Second, detailed entrustment and admonishment' (Second, detailed entrustment and admonishment). 'The first text in two parts' (The first text in two parts). 'First, explaining the entrustment' (First, explaining the entrustment). 'Then, explaining the admonishment' (Then, explaining the admonishment). 'The first two, first entrusting the time' (The first two, first entrusting the time). 'Then, formally explaining the person and Dharma to be entrusted' (Then, formally explaining the person and Dharma to be entrusted). 'Now is the first part' (Now is the first part). 'Eighty years refers to' (Eighty years refers to). 'Within a hundred years after the Buddha's departure, five people will uphold the Dharma' (Within a hundred years after the Buddha's departure, five people will uphold the Dharma). 'First, Mahakasyapa (Mahakasyapa)'. 'Second, Ananda (Ananda)'. 'Third, Majjhantika (Majjhantika), these three saw the Buddha in the world and successively upheld the Dharma' (these three saw the Buddha in the world and successively upheld the Dharma). 'After sixty years, the Dharma practice did not perish' (After sixty years, the Dharma practice did not perish). 'Next, Sanavasin (Sanavasin)'. 'Upagupta (Upagupta)'. 'These two did not see the Buddha and successively upheld the Dharma' (These two did not see the Buddha and successively upheld the Dharma). 'After forty years, the Dharma of demeanor and precepts declined' (After forty years, the Dharma of demeanor and precepts declined). 'Therefore, at this time, it is said that there is no Buddha, Dharma, or Sangha' (Therefore, at this time, it is said that there is no Buddha, Dharma, or Sangha). 'Eight hundred years refers to' (Eight hundred years refers to). 'Within the years of the Proper Dharma, twenty teachers upheld the Buddha-dharma' (Within the years of the Proper Dharma, twenty teachers upheld the Buddha-dharma). 'All of them were sages' (All of them were sages).

法不滅。第六百年馬鳴菩薩。第七百年龍樹。皆是菩薩法亦不滅。八百年中邪宗極盛。故於此時付囑國王。提婆菩薩聲王鼓申法是也。八千年者。像法盡末法時。眾生信邪故法滅。此經三寶下。二明付人法更二。初付法可解。為三界眾生下。二付人也。今教三行。一空行。二七賢行。三十善行。空即聖行。七賢即七方便。十善即凡行。從深至淺也。后五濁世下。第二廣辨七誡文為七。一誡諸滅法過。二誡壞四眾行。三誡禁不依法。四誡自毀。五誡使役。六誡自咎。七誡謬信。今初第一誡諸滅法過文三。初明滅法人。次辨滅法過。后結成過。今初文二。先明滅法時。即五濁也。一命濁。二劫濁。三煩惱濁。四見濁。五眾生濁。文殊問經云。十歲眾生乃至千歲。有短長為命濁。饑饉疲病刀兵為劫濁。多有貪瞋癡名煩惱濁。邪見戒取見取邊見為見濁。不孝不義譏師長等是眾生濁。比丘下。二滅法人也。明作製法下。二辨滅法過文中。先明制四正。后明立四邪。制四正者。一不聽出家。二不聽行道三不聽造像。四不聽造塔。立四邪者。一立統制眾。二比丘地立白衣高座。三兵奴為比丘。四受別請也。當知爾時下。三結過也。大王壞亂吾道下。二誡壞四眾行。為王不行正法則佛道壞也。大王法末世時下。三誡禁不依法。大王我滅

【現代漢語翻譯】法不會滅亡。第六百年有馬鳴菩薩（Asvaghosa，一位偉大的佛教哲學家和詩人），第七百年有龍樹菩薩（Nagarjuna，中觀學派的創始人）。他們都是菩薩，所以佛法也不會滅亡。第八百年邪宗非常興盛，所以在這個時候，佛陀將佛法囑託給國王。提婆菩薩（Aryadeva，龍樹的弟子）和聲王鼓（一個國王的名字）弘揚佛法就是這個意思。第八千年，是像法時期結束，末法時期到來的時候。眾生因為相信邪法，所以佛法會滅亡。此經在『三寶下』，第二部分說明了囑託給人的佛法，又分為兩部分。首先是囑託佛法，這可以理解。『為三界眾生下』，第二部分是囑託人。現在教導三種修行：一是空行，二是七賢行，三是十善行。空即是聖行，七賢即是七方便，十善即是凡行。這是從深到淺的修行方法。『后五濁世下』，第二部分廣泛辨析七條戒律，分為七個方面：一是告誡各種滅法之過，二是告誡破壞四眾之行，三是告誡禁止不依法行事，四是告誡自我譭謗，五是告誡使役他人，六是告誡自我責備，七是告誡錯誤信仰。現在先說第一條，告誡各種滅法之過，分為三個部分：首先說明滅法之人，其次辨別滅法之過，最後總結成過錯。現在先說第一部分，又分為兩部分：先說明滅法之時，即五濁惡世。一是命濁，二是劫濁，三是煩惱濁，四是見濁，五是眾生濁。《文殊問經》中說，十歲的眾生乃至千歲的眾生，壽命有長有短，這是命濁。饑荒、疲憊、疾病、刀兵，這是劫濁。多有貪婪、嗔恨、愚癡，名為煩惱濁。邪見、戒禁取見、見取見、邊見，這是見濁。不孝順、不講道義、譏諷師長等等，這是眾生濁。『比丘下』，第二部分說明滅法之人。『明作製法下』，第二部分辨別滅法之過，先說明制止四種正法，后說明建立四種邪法。制止四種正法是：一是不允許出家，二是不允許修行，三是不允許建造佛像，四是不允許建造佛塔。建立四種邪法是：一是建立統制大眾的制度，二是比丘在地上，卻讓白衣坐在高座上，三是讓兵役和奴隸充當比丘，四是接受特別的供養。『當知爾時下』，第三部分總結過錯。『大王壞亂吾道下』，第二條告誡破壞四眾之行，因為國王不行正法，佛道就會敗壞。『大王法末世時下』，第三條告誡禁止不依法行事。『大王我滅』

【English Translation】 The Dharma will not perish. In the sixth century, there was Bodhisattva Asvaghosa (a great Buddhist philosopher and poet). In the seventh century, there was Bodhisattva Nagarjuna (the founder of the Madhyamaka school). They are all Bodhisattvas, so the Dharma will not perish. In the eighth century, heretical sects were extremely prosperous, so at this time, the Buddha entrusted the Dharma to the king. This is what is meant by Bodhisattva Aryadeva (Nagarjuna's disciple) and King Svara-ghosa (the name of a king) propagating the Dharma. The eighth millennium is the time when the Dharma-image period ends and the Dharma-ending period arrives. Because sentient beings believe in heretical teachings, the Dharma will perish. This sutra, under 'The Three Jewels', the second part explains the Dharma entrusted to people, and is further divided into two parts. First is the entrustment of the Dharma, which can be understood. 'For the sentient beings of the three realms', the second part is the entrustment of people. Now teaching three practices: first, the practice of emptiness; second, the practice of the seven sages; and third, the practice of the ten virtues. Emptiness is the holy practice, the seven sages are the seven expedient means, and the ten virtues are the mundane practice. This is a method of practice from the profound to the shallow. 'After the five turbid ages', the second part extensively analyzes the seven precepts, divided into seven aspects: first, admonishing against the faults of destroying the Dharma; second, admonishing against destroying the practices of the four assemblies; third, admonishing against prohibiting actions that do not accord with the Dharma; fourth, admonishing against self-defamation; fifth, admonishing against employing others; sixth, admonishing against self-blame; and seventh, admonishing against false beliefs. Now, let's first talk about the first precept, admonishing against the faults of destroying the Dharma, divided into three parts: first, explaining the person who destroys the Dharma; second, distinguishing the faults of destroying the Dharma; and finally, summarizing the faults. Now, let's first talk about the first part, which is further divided into two parts: first, explaining the time of destroying the Dharma, which is the five turbid ages. First is the turbidity of life, second is the turbidity of kalpa, third is the turbidity of afflictions, fourth is the turbidity of views, and fifth is the turbidity of sentient beings. The Manjushri Questions Sutra says that sentient beings of ten years old and even sentient beings of a thousand years old, their lifespans are long and short, this is the turbidity of life. Famine, fatigue, disease, and warfare, this is the turbidity of kalpa. Having much greed, hatred, and delusion is called the turbidity of afflictions. Heretical views, adherence to precepts and rituals, adherence to views, and extreme views, this is the turbidity of views. Being unfilial, unjust, ridiculing teachers and elders, etc., this is the turbidity of sentient beings. 'Bhikkhus below', the second part explains the person who destroys the Dharma. 'Explaining the making of restrictive laws below', the second part distinguishes the faults of destroying the Dharma, first explaining the prohibition of the four correct Dharmas, and then explaining the establishment of the four evil Dharmas. Prohibiting the four correct Dharmas is: first, not allowing ordination; second, not allowing practice; third, not allowing the construction of Buddha images; and fourth, not allowing the construction of stupas. Establishing the four evil Dharmas is: first, establishing a system to control the masses; second, bhikkhus are on the ground, but laypeople are allowed to sit on high seats; third, allowing soldiers and slaves to serve as bhikkhus; and fourth, accepting special offerings. 'Know that at that time below', the third part summarizes the faults. 'Great King, destroying my path below', the second precept admonishes against destroying the practices of the four assemblies, because if the king does not practice the correct Dharma, the Buddha's path will be ruined. 'Great King, at the end of the Dharma age below', the third precept admonishes against prohibiting actions that do not accord with the Dharma. 'Great King, my extinction'

度後下。四誡自毀文三。初自毀。二起惡后招報。初文二。先法后喻。今初文可見。如師子身下。二明喻也。此喻如蓮華面經。佛告阿難。譬如師子命終身死。若空若地若水若陸。所有眾生不敢食肉。惟師子身生諸蟲。還自食師子之肉。阿難。我佛法中非余破壞。是比丘破我三大阿僧祇法。彼經但喻出家。此經通喻道俗。各壞我佛法下。二起惡。人壞佛教下。三招報文中。法喻合可見。六親謂父母兄弟夫妻。喻有三。初二喻現報。后一喻生后報也。大王未來世中下。五誡使役。大王未來世中下。六誡自咎也。大王未來世中下。七誡謬信。文中為四。初示善。不壞正教曰流。開空法道曰通。能盛福智曰器也。諸惡比丘下。二示惡也。其王不別下。三謬信也。是為破佛下。四示過也。爾時十六國王下。第二大眾奉持文二。先奉持。次奉行。初文先傷感。二嗟嘆。初文二。先正明傷感。時諸國王等下。二受持也。爾時大眾下。二嗟嘆。傷此時也。爾時無量大眾中下。二奉行文五。先列。大眾聞佛所說下。二明聞佛法義。歡喜無量者。三明歡喜也。為佛作禮者。四禮佛也。受持般若波羅蜜者。五奉行也。

仁王護國般若經疏卷第五

【現代漢語翻譯】現代漢語譯本度後下。四誡自毀文三。初自毀。二起惡后招報。初文二。先法后喻。今初文可見。如師子身下。二明喻也。此喻如蓮華面經。佛告阿難（佛陀的弟子）。譬如師子命終身死。若空若地若水若陸。所有眾生不敢食肉。惟師子身生諸蟲。還自食師子之肉。阿難（佛陀的弟子）。我佛法中非余破壞。是比丘（佛教僧侶）破我三大阿僧祇（極長的時間單位）法。彼經但喻出家。此經通喻道俗。各壞我佛法下。二起惡。人壞佛教下。三招報文中。法喻合可見。六親謂父母兄弟夫妻。喻有三。初二喻現報。后一喻生后報也。大王未來世中下。五誡使役。大王未來世中下。六誡自咎也。大王未來世中下。七誡謬信。文中為四。初示善。不壞正教曰流。開空法道曰通。能盛福智曰器也。諸惡比丘（佛教僧侶）下。二示惡也。其王不別下。三謬信也。是為破佛下。四示過也。爾時十六國王下。第二大眾奉持文二。先奉持。次奉行。初文先傷感。二嗟嘆。初文二。先正明傷感。時諸國王等下。二受持也。爾時大眾下。二嗟嘆。傷此時也。爾時無量大眾中下。二奉行文五。先列。大眾聞佛所說下。二明聞佛法義。歡喜無量者。三明歡喜也。為佛作禮者。四禮佛也。受持般若波羅蜜（佛教經典）者。五奉行也。

仁王護國般若經疏卷第五

【English Translation】 English version After passing over. The fourth admonition is in three parts concerning self-destruction. First, self-destruction. Second, the retribution following the arising of evil. The first part has two sections: first the Dharma, then the analogy. Now, the first part is visible, such as 'under the lion's body.' The second clarifies the analogy. This analogy is like the Sutra of the Lotus Face. The Buddha told Ananda (Buddha's disciple): 'For example, when a lion dies, whether in the sky, on the ground, in the water, or on land, all beings dare not eat its flesh. Only the worms born from the lion's body eat the lion's flesh.' Ananda (Buddha's disciple), 'In my Buddha-dharma, it is not others who destroy it, but the Bhikkhus (Buddhist monks) who destroy my three great asamkhyas (extremely long units of time) of Dharma.' That sutra only uses the analogy of those who have left home (ordained). This sutra universally uses the analogy of both monastics and laity, each destroying my Buddha-dharma. The second part concerns the arising of evil. 'People destroy Buddhism.' The third part concerns the text on retribution. The combination of Dharma and analogy is visible. 'The six relatives refer to parents, siblings, and spouses.' There are three analogies. The first two analogies are about present retribution, and the last one is about future retribution. 'Great King, in the future world.' The fifth admonition concerns employing others. 'Great King, in the future world.' The sixth admonition concerns self-blame. 'Great King, in the future world.' The seventh admonition concerns mistaken belief. The text is in four parts. First, showing the good: 'Not destroying the correct teaching is called flowing; opening the path of emptiness is called penetrating; being able to hold blessings and wisdom is called a vessel.' 'All evil Bhikkhus (Buddhist monks).' Second, showing the evil. 'If the king does not distinguish.' Third, mistaken belief. 'This is to destroy the Buddha.' Fourth, showing the fault. 'At that time, the sixteen kings.' The second part is the assembly upholding the text, in two parts: first upholding, then practicing. The first part is first sadness, then praise. The first part has two sections: first, directly stating the sadness. 'At that time, the kings, etc.' Second, receiving and upholding. 'At that time, the assembly.' Second, praise. 'Sadness at this time.' 'At that time, the immeasurable assembly.' The second part is practicing the text, in five parts: first, listing. 'The assembly, having heard what the Buddha said.' Second, clarifying the meaning of hearing the Buddha's Dharma. 'Those who were infinitely joyful.' Third, clarifying the joy. 'Those who bowed to the Buddha.' Fourth, bowing to the Buddha. 'Those who received and upheld the Prajna Paramita (Buddhist scripture).' Fifth, practicing.

Commentary on the Prajna Paramita Sutra for Humane Kings Protecting the Nation, Volume Five