T33n1706_仁王護國般若波羅蜜經疏神寶記
大正藏第 33 冊 No. 1706 仁王護國般若波羅蜜經疏神寶記
No. 1706 [cf. Nos. 245, 1705]
仁王護國般若經疏神寶記序
易於通經難於作記。欺佛也。易於作記難於通經。欺祖也。愚于佛祖之道不敢欺。而或有述焉。亦各適其緣爾。先是經疏始播於日本。卒授于海舶。其教法之隆污往來之艱險如此。晁文元公之後景迂先生之序詳矣。方今聖君賢相主盟宗教之秋。顧此經法寔為國寶。而獨得未記述。為教門缺典。一日昭慶講者行彬。抱負是書謁余于靈山。賓次作而曰。愿得一記發揮。余謝不敏不得已。挾以東歸。暇日馨爐啟卷三複其旨。顧謂或者曰。難矣乎。非所敢知也。抑又年運衰矣。學荒志索。於此豈能及哉。或者勉之曰。此亦宗教一盛事。使見義不為惡得為勇乎。余曰諾。姑試圖之。未敢以為善也。藁成目之曰神寶記。云惟通人有以訂之。庶為他日奉行之張本耳。
紹定庚寅中元日 善月 序
佛說仁王護國般若波羅蜜經疏神寶記卷第一
【注】是經有二名。其末名龍寶神王。今摭二字以名所釋。抑輪王興世有神寶自至之言故云。
四明沙門柏庭善月述
天臺名家。寔以傳宗為本。而釋經次焉。然以
【現代漢語翻譯】 現代漢語譯本
大正藏第 33 冊 No. 1706 仁王護國般若波羅蜜經疏神寶記
No. 1706 [cf. Nos. 245, 1705]
仁王護國般若經疏神寶記序
通經容易作記難，是欺騙佛。作記容易通經難，是欺騙祖師。我對於佛祖的教誨不敢欺騙，所以略有闡述。這也各自適應自己的緣分罷了。當初這部經疏開始傳入日本，最終通過海船傳授。其教法的興盛衰落和往來的艱難險阻就是這樣。晁文元公之後的景迂先生的序言已經很詳細了。當今聖明的君主和賢能的宰相主持宗教事務的時代，考慮到這部經法確實是國家的寶物，卻唯獨沒有被記述，是教門的一大缺憾。有一天，昭慶寺的講師行彬，帶著這本書來靈山拜訪我。在招待客人的地方寫道：『希望能夠得到一篇記來闡發這部經。』我謙謝自己不敏，但不得已還是帶著它回到了東方。空閑時點上香爐，打開書卷反覆研讀其中的旨意。回頭對別人說：『難啊！不是我所敢瞭解的。而且年歲已老，學業荒廢，意志消沉，對於這部經怎麼能夠理解呢？』別人勉勵我說：『這也是宗教的一大盛事，見到應該做的事而不去做，怎麼能算是勇敢呢？』我說：『好吧，姑且試著做做看，不敢認為能做得好。』草稿完成後，命名為《神寶記》。希望通達的人能夠加以訂正，或許可以作為將來奉行這部經的張本。 紹定庚寅年中元日 善月 序 佛說仁王護國般若波羅蜜經疏神寶記卷第一 【注】這部經有兩個名字，其末尾的名字是龍寶神王（Longbao Divine King）。現在選取這兩個字來命名所解釋的內容。而且輪王（cakravarti-raja）興盛於世時，有神寶自然出現的說法，所以這樣說。 四明沙門柏庭善月 述 天臺宗（Tiantai）的名家，實際上是以傳承宗義為根本，而解釋經典是次要的。然而以...
【English Translation】 English version
Tripitaka Volume 33, No. 1706 Benevolent Kings Prajna Paramita Sutra Commentary, Shinhōki (Record of Divine Treasure) No. 1706 [cf. Nos. 245, 1705] Preface to the Shinhōki (Record of Divine Treasure) Commentary on the Benevolent Kings Prajna Sutra It is easy to understand the sutra but difficult to write a commentary; this is deceiving the Buddha. It is easy to write a commentary but difficult to understand the sutra; this is deceiving the Patriarchs. Being ignorant of the way of the Buddha and the Patriarchs, I dare not deceive them, and so I will attempt to describe it. This is simply adapting to one's own circumstances. Initially, this sutra commentary began to spread in Japan, eventually being transmitted by sea vessels. Such were the flourishing and decline of its teachings and the difficulties and dangers of its transmission. The preface by Master Jingyu, after Chao Wenyuan, is already very detailed. Now, in this era of enlightened rulers and virtuous ministers who preside over religious affairs, considering that this sutra is truly a national treasure, yet it alone has not been commented upon, it is a deficiency in the teachings. One day, the lecturer Xingbin from Zhaoqing Temple, carrying this book, visited me at Lingshan. In the guest quarters, he wrote: 'I wish to obtain a commentary to elucidate this sutra.' I humbly declined, considering myself unworthy, but reluctantly brought it back to the East. During leisure time, I lit incense, opened the scroll, and repeatedly studied its meaning. Turning to others, I said: 'It is difficult! It is not something I dare to understand. Moreover, my years are advanced, my studies are neglected, and my will is exhausted. How can I comprehend this?' Others encouraged me, saying: 'This is also a great event in religion. To see what should be done and not do it, how can one be considered brave?' I said: 'Alright, I will try to do it, but I dare not think I can do it well.' After the draft was completed, it was named 'Shinhōki (Record of Divine Treasure)'. I hope that those who are knowledgeable will correct it, so that it may serve as a basis for future practice. Shaoding, Gengyin Year, Mid-Autumn Day, Shanyue Preface Benevolent Kings Prajna Paramita Sutra Commentary, Shinhōki (Record of Divine Treasure), Volume 1, spoken by the Buddha [Note] This sutra has two names. The last name is Longbao Divine King (Longbao Shenwang). Now, these two characters are selected to name what is being explained. Moreover, it is said that when a Wheel-Turning King (cakravarti-raja) arises in the world, divine treasures naturally appear, hence this is said. Written by Shamen Baiting Shanyue of Siming The famous masters of the Tiantai (Tiantai) school, in reality, take the transmission of the school's doctrines as fundamental, and the explanation of the sutras as secondary. However,...
得佛心宗發旋總持故。凡申一經釋一義。亦必有法於是首開二門。曰懸談大義。曰依文申釋。凡諸大旨必搜在首題。申之以五重玄義。謂名體宗用教相。夫法必有名名必有體。體者其實也。亦主也。印也。茍得其印斯可信受。否則邪外而已。宗者顯體之要也。以因果為宗則體得其要。體顯故有用。備是四者說而為教。則小大半滿頓漸權實得以區別。此所以為相也。廣如法華玄義等文云云。此經以人法下。別列此經五義也。以人法為名。謂能說及所說法兼而目之也。據下出諸經題則又有人法譬三單復具足之式云云。實相為體者。凡諸大乘總指一實相印為體。以三德言之。此經既名般若。凡具三義。正當實相即性德法身體也。體必歸一而不離宗用。於是有離合義焉云云。自行因果為宗者。謂宗必約行而有因果。即此為宗。充體言之。正當觀照。則自行。始因終果。無非般若也。權實二智為用者。然用本解脫。正當文字般若照用為義故。進取二智為用也。大乘熟酥為教相者。謂諸部般若融通諸法。淘汰二乘成熟酥益相。此當其一也。名有通別者。就一題內總十二字。兼序品第一具三通別。如文云云。又佛說二字為通。餘字為別。可知。言佛者下。隨釋一題。謂佛為能說人。佛具十德以彰十號。覺其一也。覺有自他覺滿之義。
【現代漢語翻譯】 現代漢語譯本 獲得佛心宗（Buddha-nature school）發旋總持（dharani of the crown of the head）的緣故。凡是闡述一部經，解釋一個義理，也必定有方法。因此首先開啟二門，叫做懸談大義，依文申釋。凡是重要的宗旨，必定蒐集在首題，用五重玄義來闡述它，即名、體、宗、用、教相。法必定有名，名必定有體。體，是它的實質，也是主，是印。如果得到這個印，就可以信受，否則就是邪門外道。宗，是彰顯體的關鍵。以因果為宗，那麼體就得到了關鍵。體顯現了，自然就有用。具備這四者，宣說出來就成為教。那麼小、大、半、滿、頓、漸、權、實就可以區別開來。這就是教相。詳細的可以參考《法華玄義》等文章。這部經以人法等開始，分別列出這部經的五義。以人法為名，是指能說的人和所說的法兼而稱之。根據下文列出的諸經題，又有人、法、譬三種單復具足的形式等等。實相為體，凡是諸大乘經典，都以一實相印為體。用三德來說，這部經既然名為般若（prajna，智慧），凡是具備三義，正當實相，即性德法身（dharmakaya，法身）體也。體必定歸於一，而不離宗用。因此有離合的意義等等。自行因果為宗，是指宗必定依據行而有因果，就以此為宗。充實體來說，正當觀照，那麼自行，始因終果，無非般若。權實二智為用，然而用本來是解脫，正當文字般若，照用為義，所以進取二智為用。大乘熟酥為教相，是指各部般若融通諸法，淘汰二乘，成熟酥益的相。這正是其中的一種。名有通別，就一個題目內總共十二個字，兼序品第一，具備三種通別，如文中所說。又佛說二字為通，其餘字為別，可以知道。說到佛，下面隨之解釋這個題目，說佛是能說的人。佛具備十德，用以彰顯十號，覺是其中之一。覺有自覺、他覺、覺滿的意義。
【English Translation】 English version Because of obtaining the Dharani of the crown of the head from the Buddha-nature school. Whenever expounding a sutra or explaining a principle, there must be a method. Therefore, two doors are first opened, called 'preliminary discussion of the great meaning' and 'explanation based on the text'. All important tenets must be collected in the title and expounded with the five profound meanings, namely name, substance, doctrine, function, and teaching characteristic. A Dharma must have a name, and a name must have a substance. The substance is its essence, also the master, the seal. If this seal is obtained, it can be believed and accepted; otherwise, it is heresy. The doctrine is the key to revealing the substance. Taking cause and effect as the doctrine, then the substance is grasped. When the substance is revealed, there is naturally function. Possessing these four, speaking them becomes teaching. Then the small, great, partial, complete, sudden, gradual, provisional, and real can be distinguished. This is the teaching characteristic. For details, refer to texts such as 'Profound Meaning of the Lotus Sutra'. This sutra, starting with 'person and Dharma', separately lists the five meanings of this sutra. Taking 'person and Dharma' as the name refers to both the speaker and the Dharma being spoken. According to the sutra titles listed below, there are also forms of person, Dharma, and metaphor, single, composite, and complete, etc. Taking 'true reality' as the substance, all Mahayana sutras take the seal of one true reality as the substance. In terms of the three virtues, since this sutra is named Prajna (wisdom), it possesses three meanings, corresponding to true reality, which is the substance of the Dharma body (Dharmakaya) of inherent virtue. The substance must return to one and not be separated from doctrine and function. Therefore, there are meanings of separation and combination, etc. Taking 'self-cultivation cause and effect' as the doctrine means that the doctrine must be based on practice and have cause and effect, and this is taken as the doctrine. In terms of substance, it corresponds to contemplation, then self-cultivation, from the initial cause to the final effect, is all Prajna. Taking 'provisional and real two wisdoms' as the function, however, the function is originally liberation, corresponding to the Prajna of words, illuminating and using as the meaning, so taking the two wisdoms as the function. Taking 'Mahayana ripened ghee' as the teaching characteristic means that the various Prajna sutras integrate all Dharmas, eliminate the two vehicles, and ripen the characteristic of ghee benefit. This is one of them. Names have general and specific aspects. Within one title, there are a total of twelve characters, combined with the first chapter of the introduction, possessing three general and specific aspects, as mentioned in the text. Also, the two characters 'Buddha said' are general, and the remaining characters are specific, which can be known. Speaking of Buddha, the following explains the title, saying that Buddha is the speaker. Buddha possesses ten virtues to manifest the ten titles, and awakening is one of them. Awakening has the meanings of self-awakening, awakening others, and complete awakening.
雖所對異其為覺一也。亦可謂。三覺果圓名佛。八辯宣暢為說。八音如常解云云。起信所謂圓音一演異類等解是也。仁王下。明所說法。初仁王護國四字。即發起一經之要也。仁王謂古今有道帝王也。以今所釋則施恩佈德為仁。統化自在為王。此特見其德用爾。究明其道非此可盡。文具四釋。初因緣。凡諸事義及機應能所皆因緣也。言護國者。有能護所護。凡三義。一以王為能護國為所護。則以王道而治國也。二以般若為能護王為所護。則由持般若故。是王與國皆得安隱。三以王為能弘法為所弘。所謂人能弘道也。雖通三義而實正顯般若以為能護。余則助釋而已。又仁王下。約字訓釋。言仁者忍也。亦含弘為義。謂其德能含弘故。不即喜怒而發必中節。有以見其仁厚也。二約教釋者。一家教門以藏通別圓為釋義之綱目。故一一文義必約此四以辯淺深。則教旨有歸機解無失。若約今昔部旨。則又有開判義焉云云。文復為四。一一各二。謂約教詮旨依文帖釋。初明藏教。若見諸法生等。則藏詮生滅。法不即空必析滅會空故。生即有也。滅即空也。空則塵等皆容是為國義。故不動轉約文帖釋。則國安而王泰也。二乘所得名為王者。以果從因而實兼果。對土可知。餘三例爾。通詮諸法色即是空。與藏體析之異。故不生滅。悉如
幻化。三界煩惱一時頓斷。從果言也。若亦從因仍通次斷。住于界外下。約文帖釋也。別詮三諦次第。言空不異通。色無邊故等假也。雖復無邊而與心不相妨礙中也。若據教道止應齊此。而言無邊之法在一心中。則似妨詮旨。今以二義通之。謂一約能造心是。不妨在心亦融。但所造法非。於色不可耳。二約住果而不在因。如說八地入無功用道現十種身。是亦不妨教道之說。從於初地下。帖釋。言不動轉而能動轉者。即華嚴十地菩薩隨力隨分住十度中。其於事行無礙自在故也。六字恐誤。應作十。若觀下。圓詮諸法本唯理性故無生滅。以圓見事理一念具足故。雖無生滅而生滅宛然。失唯生滅宛然則約俗以名照。本無生滅。則約真以言亡。是亦照真照俗以言照。遮真遮俗以言亡。則亡前遮照照前遮照。亡照叵得而契乎中道。三皆稱性故廣大如法性。三皆不動故究竟若虛空。從初住下。約分真究竟。帖釋住國稱王等義也。又三藏下。通約四教因果以判二字有得不得。則三藏四果以惑盡故。得稱仁王。余皆未得。合名王而不仁。通教以去並從果說故。通稱王亦可。三教止名小王。所謂二三小王各理蒼品是也。當教自有優劣者。謂各當其教相望言之。則仁王二字自為優劣。故曰非仁則王。即優劣可知云云。又以世教言之。仁而不
王者有之。未有不仁而王者也。不仁而王則桀紂是矣。三本跡釋者。其說有二。謂久遠本跡則唯在法華。跡門尚非所聞。況餘部耶。其餘跡中但得借用體用本跡。此復略開二義。謂一約偏圓本跡云云。二約分論淺深。則圓行為本別果為跡。通教佛地雖當果位而望別成跡。三藏二乘雖同小果而望通屬末。末猶跡也。故知屈轉相望其義皆通。或約當教自論。各有本跡義不一揆。又約本跡高下等四句論之云云。四觀心釋者。於前三釋雖極圓妙。而望觀屬事。唯圓觀自行乃得其理。故曰。譬如貧窮人日夜數他寶。為是故須觀心釋也。文凡有四。即生滅無生無量無作。約四諦觀門。觀色空等境隨教觀別故曰。觀生滅法見色是有等三藏觀也。謂生滅色由心所轉故。心得自在也。觀色即是空等通觀也。不唯心得自在。以即空故色亦自在。故曰空色自在。若觀空是色次第而入別觀也。瓔珞所謂以二觀為方便得入中道是也。若觀色空不二圓觀也。惟其圓頓色空本唯一理。以約照邊不二而二。即照而亡二而不二。雙照雙亡只在一念。體即中道故無非實相。一心三觀三觀一心。本無前後。是亦一心三觀故非縱。三觀一心故非橫。不縱不橫如天目等。自在之妙莫極於斯。我今聖主下。約觀心釋。推功主上。以道化故。具仁王之德。以正觀故。彰
【現代漢語翻譯】 現代漢語譯本： 有這樣的王者，沒有不仁義而能成為王者的。不仁義卻能稱王，那就是夏桀和商紂了。 關於三本跡釋（sanbenjishi，對佛經中『本』和『跡』的解釋）的說法，有兩種。一種認為只有在《法華經》（Fahua Jing）中才存在久遠的本跡，在《法華經》的跡門（jimen）中尚且聞所未聞，更何況其他經典呢？其他的跡中只能借用體用本跡。這又略微展開為兩種含義：一是根據偏圓本跡（pianyuan benji）等等來談；二是根據分論的淺深來談，那麼圓行為本，別果為跡。通教（tongjiao）的佛地雖然是果位，但相對於別教（biejiao）來說也成了跡。三藏教（sanzangjiao）的二乘（ercheng）雖然同證小果，但相對於通教來說屬於末。末也就是跡。所以要知道屈轉相望，其含義都是相通的。或者根據當教自身來論，各有本跡，其含義不盡相同。又根據本跡的高下等四句來論等等。 四觀心釋（siguanxinshi，四種觀心的解釋）的說法，雖然前面的三種解釋已經非常圓滿精妙，但相對於觀來說，仍然屬於事相。只有圓觀自行才能真正理解其中的道理。所以說：『譬如貧窮人日夜數他寶』，因此才需要觀心釋。文句大體有四種，即生滅、無生、無量、無作。根據四諦（sidi）觀門，觀察色空等境界，隨著教義的不同而觀法不同，所以說：『觀生滅法見色是有』，這是三藏教的觀法。意思是說，生滅之色由心所轉變，所以心才能得自在。『觀色即是空』，這是通教的觀法。不僅心能得自在，因為色即是空，所以色也能得自在，所以說空色自在。如果觀空是色，這是次第而入別教的觀法。《瓔珞經》（Yingluo Jing）所說的『以二觀為方便得入中道』就是這個意思。如果觀色空不二，這是圓教的觀法。只有圓頓教義才認為色空本為一理，因為根據照邊不二而二，即照而亡二而不二，雙照雙亡只在一念之間。體即是中道，所以無非實相。一心三觀，三觀一心，本來沒有前後之分。因此一心三觀不是縱向的，三觀一心不是橫向的。不縱不橫，如天目（tianmu）等等，自在之妙莫過於此。 『我今聖主』以下，是根據觀心釋，將功勞歸於君主。因為以道化民，所以具備了仁王（renwang）的德行。因為有正觀，所以彰顯了……
【English Translation】 English version: There are such kings; there has never been a king who was not benevolent. If one is not benevolent yet becomes king, then those are Jie (Jie, the last ruler of the Xia dynasty) and Zhou (Zhou, the last ruler of the Shang dynasty). Regarding the three interpretations of 'original ground and manifested traces' (sanbenjishi, explanations of 'original' and 'traces' in Buddhist scriptures), there are two views. One view holds that only in the Lotus Sutra (Fahua Jing) are there long-standing original ground and manifested traces; even in the 'trace gate' (jimen) of the Lotus Sutra, this is unheard of, let alone in other scriptures. In other traces, one can only borrow the 'essence-function original ground and manifested traces'. This can be further divided into two meanings: one is based on 'biased and complete original ground and manifested traces' (pianyuan benji), and so on; the other is based on discussing the shallowness and depth of divisions, then 'complete practice' is the original ground, and 'distinctive result' is the manifested trace. Although the Buddha-land of the 'shared teaching' (tongjiao) is a state of fruition, it becomes a trace relative to the 'distinct teaching' (biejiao). Although the two vehicles (ercheng) of the Tripitaka teaching (sanzangjiao) both attain the 'small fruit', they belong to the 'end' relative to the 'shared teaching'. The 'end' is also a trace. Therefore, one should know that by turning and viewing each other, their meanings are all interconnected. Or, based on the teaching itself, each has its own original ground and manifested traces, and their meanings are not all the same. Furthermore, they are discussed based on the four phrases of the height and lowness of the original ground and manifested traces, and so on. The explanation of the 'four contemplations of the mind' (siguanxinshi, four types of mind contemplation), although the previous three explanations are extremely complete and subtle, still belong to phenomena relative to contemplation. Only by practicing 'complete contemplation' oneself can one truly understand the principles within. Therefore, it is said: 'It is like a poor person counting the treasures of others day and night'; therefore, one needs the explanation of the 'contemplation of the mind'. The text generally has four types, namely, arising and ceasing, non-arising, immeasurable, and non-action. Based on the 'four noble truths' (sidi) contemplation gate, observing realms such as form and emptiness, the methods of contemplation differ according to the teachings, so it is said: 'Contemplating the arising and ceasing dharma, seeing form as existent', this is the contemplation method of the Tripitaka teaching. It means that the arising and ceasing form is transformed by the mind, so the mind can attain freedom. 'Contemplating form as emptiness', this is the contemplation method of the 'shared teaching'. Not only can the mind attain freedom, but because form is emptiness, form can also attain freedom, so it is said that emptiness and form are free. If one contemplates emptiness as form, this is the contemplation method of gradually entering the 'distinct teaching'. The Yingluo Sutra (Yingluo Jing) says, 'Using the two contemplations as a means to enter the middle way', this is the meaning. If one contemplates form and emptiness as non-dual, this is the contemplation method of the 'complete teaching'. Only the 'perfect and sudden' teaching believes that form and emptiness are originally one principle, because based on illuminating the side as non-dual and dual, that is, illuminating and losing duality and non-duality, illuminating both and losing both are only in one thought. The essence is the middle way, so there is nothing that is not the true reality. One mind three contemplations, three contemplations one mind, originally there is no before and after. Therefore, one mind three contemplations is not vertical, and three contemplations one mind is not horizontal. Not vertical and not horizontal, like Tianmu (tianmu) and so on, the subtlety of freedom is unsurpassed. From 'I am now the holy lord' onwards, it is based on the explanation of the 'contemplation of the mind', attributing the merit to the ruler. Because he transforms the people with the Dao, he possesses the virtue of the 'benevolent king' (renwang). Because he has right contemplation, he manifests...
護國之能。備斯眾善本跡高深莫得而擬議也。是亦觀心具前三釋之意。配釋可知云云。此下合釋護國義。如前釋王。已略明竟。亦如后委解。故不別示。次釋般若。具言般若波羅蜜。即一經能護之法也。良以般若智力能使國王安隱政化宣流。其言本不可翻。經論凡明五不翻義。此當尊重乃其一也。不翻之旨理不可盡。今略對古論之。先指論所出。凡二文。一則可翻。即開善所用。一不可翻。即莊嚴旻師所承。故曰名含眾義。是亦多含義也。若翻智慧則其理單淺。非全不可。今疏評二說先斥次融會。則曰。各成諍競今為通之。謂般若有二種。初約部旨具偏圓權實。有翻轉不翻轉義。融會兩家之說。雖未正意容或有此。次結斥。言火焰不可取者如論云云。謂般若正智不可以偏見取。取則傷手害實。不可取而取雖取之可也。但于取不取之間。不落思惟不涉擬議。直下承當則實當有在。智慧之言該離合二釋。亦未始偏於一端。故成論作合釋。凈名以離言。茍如經釋。當是智以分別為性。慧以無著為言。以分別故智即是有。以無著故慧即是空。故離則為空為有。合則中道斯存。而論作合釋。真慧即智。其于般若為近。何定住之有乎。今此下。示部帙同異。按經下文。佛於二十九年說般若。兼今所問正當仁王。則五部而已。此言八
部者。所出不同。當是部帙開合異耳云云。有云。天王即仁王部者。今所不取。若即是者。不應已說仁王而再有所請。故知非也。雖有大經之文一往名同。非謂正言二部。問人仁下。通論。人仁義別云何得同。答據大經。仁即名人。與書所謂人也者仁也合而言之道也。其旨頗類。而老經云。聖人不仁等。疏謂以仁王行仁不求恩報云爾。非不仁之謂也。正言仁與不仁。則道非道而已。今仁王云者。正謂行道之主。若夫背道則人猶不可。況得為仁乎。又問仁之言何謂也。答以仁未易言。姑以字型論之可也。故曰。從人從二為人二。即二畫等則三才之道備矣。又曰。貫三為王即其義也。所謂下學而上達者。其在斯釋乎。又問。昔人以此經為非正譯。以其不見之目錄故也。答意大率以目錄有無。恐偶遺耳。如后出三譯。豈得非正邪。況有長房目錄。可考。信不誣矣。海庸下。引事斥非。謂海上之庸古初之聖。皆以耳目所不見聞。而臆斷其有無。焉知其實哉。革或音棘。文見列子云云。且準下。正出廣略二本。前後三譯明其真偽。作此評者過莫大矣。然於三本獨疏秦譯者。以望餘二本而什譯為優。辭理兼暢亦時所宗尚故也。波羅蜜者。翻事究竟。又翻到彼岸。並彰般若之勝用也。謂事究竟則其理可知。以前五度屬事。般若一度屬
理。事由理導尚為究竟。況理為能導得非究竟乎。言到彼岸者。譬以船筏濟大海。而有此彼中流之異。在此在中皆未究竟。唯到彼岸則吾事濟矣。是皆至極義也。故曰生死為此岸等。此雖帖釋而義猶通總。且屬因緣爾。次約教釋者。藏以實有生死為此。滅有涅槃為彼。中流則見思惑。所詮在小六度皆事。未得為究竟到岸故。取道品八正為筏也。通教此彼與藏不殊。但詮有體析故六度為理。若望三藏則彼事理皆事。此則事理俱理為異耳。別詮既以無明為中流。義當凡小色空為此。此界內也。以菩薩假法為彼。彼界外也。而以無量行愿為舟楫。圓頓則極。事理言之。事亟亟于理則。二而不二。理亟亟於事。則不二而二。以例生死涅槃為此為彼。其義可知。而實無生死涅槃可得。以之濟行則一行一切行以為船筏。究竟至於大涅槃岸。此之謂也。次觀心釋彼岸者。要不出約空假中。以色空等為彼此義。而論修相。即託事觀門也。如文云云。三假義如后釋。經有下。釋經字義。梵云修多羅。舊云有翻或無翻。歷貫線等五。一一約教行理三成十五義。委如玄釋云云。又經者。訓法訓常。亦經緯為義。又如六經之經。以此代彼故曰經耳。約教六塵下。則又因經以明教體。夫經者。聖人所以示教也。因教以悟道則有通有別。通謂十方佛
土該於六塵。皆為教體。如文云云。或以光明等。備列六塵而作佛事。其于香飯自該三塵。香即香塵。飯食入口自相綿味即味塵也。嘗于唇舌之間。有軟美等相即觸塵也。或寂默無言而得三昧即法塵也。推而廣之。彼一一塵皆具六根。而一一根皆具六塵。遍法界中根根塵塵皆可入道。何適而非教體也。至於約教本跡觀心皆可例作云云。縱使教外別傳心要。至於無言無字但有一法當情及無當情者。是亦教體。何處何法為別傳耶。自非深見此理。難以筆舌既也。別則正以聲色為體。有佛世滅后之殊。仍對名句文三。謂之一實。三假和合成體。其為教也備矣。若以經緯之經釋者。則如世端帛必先經緯以成文采。今為經教亦爾。以文字為經則其常也。以人之心行紬繹于其間為緯。雖出世正覺亦必由之而成。故喻之以經。序者下。釋序品第一。亦相帶來耳。大略可知。第二辯體為二。先評古釋。有以文字為體。其義甚疏。固不足評。有以無相為體。雖若得理而名言未的。故評曰永漫。亦通漫也。猶不近云爾。有云。五忍十地為體。此雖本經旨有文有理。謂羅什宗可也。而非體義。夫體必歸一。未聞以數義為體。故知非也。今釋為三。初依義釋云云。謂體者法也。別尊卑崇君父。君臣撙節莫不有法。譬出世法體亦若是。雖十界之別
【現代漢語翻譯】 土該於六塵（色、聲、香、味、觸、法）。皆為教體。如文云云。或以光明等。備列六塵而作佛事。其于香飯自該三塵。香即香塵。飯食入口自相綿味即味塵也。嘗于唇舌之間。有軟美等相即觸塵也。或寂默無言而得三昧（Samadhi，一種冥想狀態）即法塵也。推而廣之。彼一一塵皆具六根（眼、耳、鼻、舌、身、意）。而一一根皆具六塵。遍法界中根根塵塵皆可入道。何適而非教體也。至於約教本跡觀心皆可例作云云。縱使教外別傳心要。至於無言無字但有一法當情及無當情者。是亦教體。何處何法為別傳耶。自非深見此理。難以筆舌既也。別則正以聲色為體。有佛世滅后之殊。仍對名句文三。謂之一實。三假和合成體。其為教也備矣。若以經緯之經釋者。則如世端帛必先經緯以成文采。今為經教亦爾。以文字為經則其常也。以人之心行紬繹于其間為緯。雖出世正覺亦必由之而成。故喻之以經。序者下。釋序品第一。亦相帶來耳。大略可知。 第二辯體為二。先評古釋。有以文字為體。其義甚疏。固不足評。有以無相為體。雖若得理而名言未的。故評曰永漫。亦通漫也。猶不近云爾。有云。五忍十地為體。此雖本經旨有文有理。謂羅什（Kumarajiva，佛教翻譯家）宗可也。而非體義。夫體必歸一。未聞以數義為體。故知非也。今釋為三。初依義釋云云。謂體者法也。別尊卑崇君父。君臣撙節莫不有法。譬出世法體亦若是。雖十界（Ten realms）之別
【English Translation】 English version: The 'dusts' pertain to the six sense objects (form, sound, smell, taste, touch, and dharma). All are the substance of the teachings. As the text says, or using light and other elements, all six sense objects are fully arranged to perform Buddhist activities. In the case of fragrant rice, it naturally encompasses three sense objects. Fragrance is the scent object. The continuous taste experienced when food enters the mouth is the taste object. The sensations of softness and pleasantness felt between the lips and tongue are the touch object. Or, attaining Samadhi (a state of meditation) through silence and wordlessness is the dharma object. Extending this further, each and every dust possesses the six roots (eye, ear, nose, tongue, body, and mind), and each and every root possesses the six dusts. Throughout the entire Dharma realm, every root and every dust can lead to enlightenment. Where is there anything that is not the substance of the teachings? As for viewing the mind in relation to the fundamental and manifested aspects of the teachings, all can be treated as examples. Even if there is a special transmission of the essential mind outside the teachings, even if there are no words or letters, but there is a dharma that resonates with the situation or does not resonate, that is also the substance of the teachings. Where and what dharma is a separate transmission? Unless one deeply understands this principle, it is difficult to express it with pen and tongue. Separately, it takes sound and form as its substance, with the distinction between before and after the Buddha's passing. It still corresponds to the three: name, phrase, and text, calling it one reality. The three provisional elements combine to form the substance. Its teachings are complete. If explained using the warp of a loom, it is like how in the world, silk must first be warped and wefted to create a pattern. It is the same for the sutras and teachings. Using words as the warp is the constant. Using the mind and actions of people to weave in between is the weft. Even the enlightened one who transcends the world must achieve it through this. Therefore, it is likened to the warp. The preface is below. Explaining the first chapter, the introduction, also comes along. The general idea can be understood. English version: The second section discusses the substance in two parts. First, it critiques ancient interpretations. Some take words as the substance, but its meaning is very superficial and not worth commenting on. Some take the formless as the substance, which seems reasonable but the terminology is not precise. Therefore, it is criticized as 'eternally vague,' which is also understood as vague. It is still not close to the truth. Some say that the Five Stages of Patience and the Ten Stages of the Bodhisattva Path are the substance. Although this is in line with the sutra's meaning and has both text and reason, it can be said to be the view of Kumarajiva (a Buddhist translator). However, it is not the meaning of substance. The substance must ultimately return to oneness. It has never been heard of using multiple meanings as the substance. Therefore, it is known to be incorrect. Now, it is explained in three ways. First, according to the meaning, it is explained that the substance is the Dharma. Distinguishing between the honored and the lowly, respecting rulers and fathers, and ministers and subjects observing moderation, all have Dharma. Similarly, the substance of the Dharma that transcends the world is like this, even with the distinction of the Ten Realms.
而同依一法性體。惟其體未始異。則所顯極唯在佛。故凡大乘諸經通指實相以為正體也。若約開廢簡體。非部正意。故所不論。二引證云云。謂依于實相法性而辯因果。就實相因果證經體。若如古師所用。乃成以因果證實相為所斥。夫豈知所謂宗家之體。體家之宗。義各有歸。如玄簽云云。三約部教別論者。然向義猶通。故須別辯。而右共別權實之判約部義也。次明傍正。別指則曰云云。謂般若本菩薩法。而有共不共義。共謂共二乘說。通教是也。不共者。別菩薩法。別圓是也。準教明理。則實相之體亦復二異。謂偏真實相。即所謂諸法實相三乘皆得亦不名佛是也。中道實相對教可知。約共不共以判權實。則共為化他權實。不共即自行權實。若相望以論故。化他雖有權實併名為權。自行例知。則成自他權實。故注云云。今如上分別也。約教下。對前部義。今此正約四教以論。則般若一時雖通諸部。廢半明滿。唯說三教摩訶衍門融通諸法。其於二乘寄大存小。密輪轉入故。有三乘共行十地等。以傍正則通正接傍。以權實則偏權圓實。既唯三教從極顯體。則正指圓極實相為體。亦如光明有判教屬通就圓釋體之論是也。第三明宗者。顯體之行也。行該修證總攝因果。故以因果為宗不亦宜乎。於是有評古。有今釋。昔人有以無
【現代漢語翻譯】 現代漢語譯本：並且共同依循一個法性的本體。這個本體從未曾改變。那麼所顯現的最高境界唯有在佛的境界中。所以所有的大乘經典都普遍地以實相作為其根本本體。如果按照開顯和廢除來簡化本體，就不是這部經的真正意圖，因此這裡不討論。第二點是引證，即依據實相法性來辨別因果，通過實相的因果來證明經的本體。如果像古代的法師所使用的方法，就會變成用因果來證實相，而實相反而成了被駁斥的對象。要知道所謂的宗家的本體和本體家的宗旨，其意義各有歸屬，就像《玄簽》中所說的那樣。第三點是按照部的教義來分別討論，然而之前的意義仍然是相通的，所以需要特別辨別。右邊的共同和分別，是對權實（方便與真實）的判斷，是按照部的意義來劃分的。接下來闡明傍正（輔助與主要），特別指出說，般若（智慧）原本是菩薩的法門，但有共同和不共同的含義。共同是指與二乘（聲聞乘和緣覺乘）共同宣說，也就是通教。不共同是指特別為菩薩設立的法門，也就是別教和圓教。按照教義來闡明道理，那麼實相的本體也有兩種不同的含義，即偏真實相，也就是所謂的諸法實相，三乘都可以得到，但不能稱為佛。中道實相，對照教義就可以理解。按照共同和不共同來判斷權實，那麼共同是化他（教化他人）的權實，不共同是自行（自我修行）的權實。如果相互比較來討論，那麼化他雖然有權實，但都稱為權。自行可以類推得知。這就形成了自他權實。所以註釋中說，現在像上面那樣分別。按照教義，對照前面的部義，現在這裡正是按照四教來討論。那麼般若一時雖然貫通各個部，廢除半字教，闡明滿字教，只說三教的摩訶衍門，融通諸法。對於二乘，寄託于大乘，儲存小乘，秘密地輪轉進入大乘。所以有三乘共同修行十地等。以傍正來說，就是貫通正，接引傍。以權實來說，就是偏權圓實。既然只有三教從最高境界來顯現本體，那麼就明確地以圓極實相作為本體。也像《光明經》中有判斷教義屬於通教，而就圓教來解釋本體的論述一樣。第三是闡明宗旨，也就是顯現本體的修行。修行包括修證，總攝因果，所以用因果作為宗旨，不是很合適嗎？因此有評論古代的說法，也有現在的解釋。以前有人認為無 English version: Moreover, they commonly rely on one Dharma-nature essence. This essence has never changed. Therefore, the ultimate manifestation is only in the realm of the Buddha. Thus, all Mahayana sutras universally regard the true nature of reality (實相, shíxiàng) as their fundamental essence. If we simplify the essence based on revelation and abandonment, it would not be the true intention of this sutra, so it is not discussed here. The second point is citation, which means distinguishing cause and effect based on the Dharma-nature of true reality, and proving the essence of the sutra through the cause and effect of true reality. If we use the method used by ancient Dharma masters, it would become using cause and effect to prove true reality, and true reality would become the object of refutation. It should be known that the so-called essence of the school of doctrine and the doctrine of the school of essence each have their own meanings, just as it is said in the Xuan Qian (玄簽). The third point is to discuss separately according to the teachings of the division, but the previous meaning is still connected, so it needs to be specially distinguished. The common and separate on the right is the judgment of expedient and true (權實, quánshí), which is divided according to the meaning of the division. Next, clarify the auxiliary and the main, specifically pointing out that Prajna (般若, bōrě, wisdom) was originally the Dharma of the Bodhisattva, but it has common and uncommon meanings. Common refers to speaking together with the Two Vehicles (聲聞乘 and 緣覺乘, sh聲聞乘ēngwén shèng and yuánjué shèng, Hearer Vehicle and Pratyekabuddha Vehicle), which is the Tong Jiao (通教, tōngjiào, Common Teaching). Uncommon refers to the Dharma specially established for Bodhisattvas, which is the Bie Jiao (別教, biéjiào, Distinct Teaching) and the Yuan Jiao (圓教, yuánjiào, Perfect Teaching). According to the teachings to clarify the principles, then the essence of true reality also has two different meanings, namely, the partial true reality, which is the so-called reality of all dharmas, which can be obtained by the Three Vehicles, but cannot be called Buddha. The Middle Way true reality can be understood by comparing the teachings. According to the common and uncommon to judge the expedient and true, then the common is the expedient and true of transforming others (化他, huàtā), and the uncommon is the expedient and true of self-cultivation (自行, zìxíng). If we discuss by comparing each other, then although transforming others has expedient and true, they are all called expedient. Self-cultivation can be inferred. This forms the expedient and true of self and others. Therefore, the commentary says that now we distinguish as above. According to the teachings, comparing the previous meaning of the division, now here we are discussing according to the Four Teachings. Then, although Prajna at one time penetrates all divisions, abolishes the half-word teaching, and clarifies the full-word teaching, it only speaks of the Mahayana (摩訶衍, móhēyǎn) gate of the Three Teachings, which integrates all dharmas. For the Two Vehicles, it is entrusted to the Mahayana, preserving the Hinayana, and secretly rotating into the Mahayana. Therefore, there are the Three Vehicles jointly practicing the Ten Grounds, etc. In terms of auxiliary and main, it is to connect the main and receive the auxiliary. In terms of expedient and true, it is partial expedient and perfect true. Since only the Three Teachings manifest the essence from the highest realm, then it clearly takes the perfect and ultimate true reality as the essence. It is also like the Guangming Sutra (光明經, guāngmíng jīng) which has the argument of judging the teachings belonging to the Tong Jiao, and explaining the essence according to the Yuan Jiao. The third is to clarify the purpose, which is the practice of manifesting the essence. Practice includes cultivation and realization, and encompasses cause and effect, so is it not appropriate to use cause and effect as the purpose? Therefore, there are comments on ancient sayings, and there are also current explanations. In the past, some people thought that non-
【English Translation】 And also rely on one Dharma-nature entity. Only its entity has never been different. Then the ultimate manifestation is only in the Buddha. Therefore, all Mahayana sutras generally refer to the reality as the main body. If the simple body is about opening and abandoning, it is not the true meaning of the ministry. Therefore, it is not discussed. The second quotation is cloud. It is based on the reality of Dharma-nature to argue the cause and effect. If the ancient teacher used it, it would be confirmed by the cause and effect of the reality as the object of rejection. Fu Qi knows the so-called body of the Zongjia. The meaning of each family has its own return. Such as Xuanqianyunyun. The third is about the teaching of the ministry. However, the meaning is still common. Therefore, it is necessary to distinguish. The right is the judgment of the right and the truth. It is about the meaning of the ministry. The second is Mingbangzheng. The special refers to Yunyun. It is said that Prajna is the method of Bodhisattva. There are common and uncommon meanings. Common is the common two-vehicle theory. Tongjiao is also. The uncommon is the other Bodhisattva method. The other circle is also. According to the teaching, the reality of the body is also two different. It is said that the reality of the partial truth is that the reality of all dharmas is that the three vehicles can be obtained and not named Buddha. The middle way is true and relative to the teaching. About the common and uncommon to judge the right and the truth. The common is the right and the truth of the other. The uncommon is the right and the truth of the self. If you look at each other, although the other has the right and the truth, it is called the right. The self-practice example knows. It becomes the right and the truth of the self and others. Therefore, the note is cloud. Now as above. About teaching. The previous ministry. Now this is about the four teachings. Then Prajna is in the same time. Although it is through the various ministries. Abandoning half of the Ming Dynasty. Only the three teachings of Mahayana are used to integrate all dharmas. In the two vehicles, the small is stored in the big. Secretly turn into it. Therefore, there are three vehicles in common. The ten places, etc. The right is to connect the right. The right is the right and the truth. Since only the three teachings show the body from the extreme. Then the right refers to the round and the real. It is also like Guangming. There is a judgment that the teaching belongs to the Tongjiao. The third is Mingzong. It is the line of the body. The line includes the cause and effect. Therefore, it is appropriate to use the cause and effect as the purpose. Therefore, there is a comment on the ancient. There is now an explanation. In the past, some people thought that nothing
生正觀為宗。多是肇師般若無知論意。謂般若體本無生。則無生滅之知也。即之為觀則離有無二邊。假名中道是為正觀也。故文云下引證也。意本其文。以示之曰。無生體空無所之見。雖知而無知。見而無見。不行不受等。今家斥之。此得通教意。所謂肇什釋經多附通意是也。雖得通意之權。而失圓頓之實。茍為失實則權實俱非云云。次今釋言以佛自行因果為宗者。謂佛所證極智靈知寂照。為今般若之宗。夫言自行則證唯在佛。他莫能知。言因果則行無不包。德無不攝。既證是智。必契是境。所以一色一香無非中道。說智及智處。皆名為般若。不可以有心得。不可以無心取。離有離無玄契中道。然則離有無者寂也。體也。有無宛然者照也。用也。惟其遮照一時智亦叵得。無相亦無相。只自無相無別無相也。以是為宗要莫過此。問宗與體下。料簡同異。答以綱裘為喻者。夫綱所以維網。舉綱則網目自隨。毛所以成裘。振領則毛為之動。此譬以體從宗顯宗得其要或以樑柱屋空喻。則空為所取。以宗從體言。各有當也。今明同異。百在非同非異。如論離合亦然。四明所謂如此辯體。不即宗用不離宗用。方彰一家宗體之妙。又如金莊嚴具。本譬非異非不異。今意少別云云。第四辨用者。宗既顯體。體顯則有用。故次宗明用。亦
即般若功能力用也。有人下。評古。舊以內外二護為用。如文云云。七難不起。如下列釋云云。今評之。義有與奪。與其內外之言得真俗之一端。奪則十地名通而不的顯言俗。只知其一而不知其二。故不可依。是即奪也。今以佛二智為用。則尚攝佛國因果依正。焉有世間依報國土等而不護邪。故以勝攝劣舉正收依。即內外二護靡不該盡。況二智之言其理深長。優於古釋遠矣。抑凡言權實必照自他。照自即照理。照他即鑒機。所謂上冥法性下契機緣。未有照一而不照二者也。若附教以論。則有三雙權實。如文云云。如薩婆下。引事證用而有強弱。通別二智力用弱。如凡人弓箭。圓中二智力用強。猶如聖箭。次何者下。徴釋。言或等者。進退不定之辭。謂其通雖二智平等。而是真空故照理不遍。別雖次第證道方知義不及圓。故若照若證悉須舍偏從圓。則其用勝矣。即權智下。以二智對同居等土。令見思等惑難不起者。帖釋護國義也。所謂十地行等雖通三教。而十地所行護義一也。準此寂光亦應云護。文讓極果故不說耳。下文雖有護果之言。而不在果。還在因心。后當更明。又楞伽有須金剛力士護者。約化身說。如彼云云。第五明教相者。通標指廣。然名等四章具論總別。若非教相無以辯其淺深半滿等義。此教相所以明也。
【現代漢語翻譯】 現代漢語譯本：這是關於般若（Prajna，智慧）的功能和作用的討論。有人引用了古人的評論，認為般若的功能在於內外二護，就像經文里說的那樣，七難不起等等。現在我們來評論一下這種說法。這種說法有可取之處，也有不足之處。說它可取，是因為內外二護的說法，抓住了真諦和俗諦的一個方面。說它不足，是因為僅僅用十地（Dashabhumika，菩薩修行的十個階段）來概括，顯得不夠明確，而且只強調了俗諦，而忽略了真諦。所以，這種說法是不可取的。現在我們認為，般若的功能在於佛的二智（Two Wisdoms of Buddha），這樣就涵蓋了佛國（Buddha-land）的因果、依報和正報。怎麼會有世間的依報國土等不被護佑呢？所以，用殊勝的智慧來涵蓋低劣的智慧，用正報來統攝依報，內外二護就無所不包了。況且，二智的道理深奧而長遠，遠遠勝過古人的解釋。而且，凡是說到權智和實智，必然要照見自身和他人。照見自身就是照見真理，照見他人就是鑑別根機。這就是所謂的上契法性，下契機緣。沒有隻照見一個方面而不照見另一個方面的。如果結合教義來討論，那麼就有三雙權實。就像經文里說的那樣。就像薩婆（Sarva，一切）等等。引用事例來證明般若的作用有強弱之分。通智（Common Wisdom）和別智（Distinct Wisdom）的力量較弱，就像凡人的弓箭。圓智（Perfect Wisdom）和中智（Middle Wisdom）的力量很強，就像聖人的箭。接下來，『何者』等等，是提問和解釋。『或』等等，是不確定的措辭。意思是說，雖然通智和別智是平等的，但是因為真空（Sunyata，空性）的緣故，照見真理並不全面。別智雖然是次第證道才能知道的，但是它的意義不如圓智。所以，無論是照見還是證悟，都必須捨棄偏頗，遵循圓滿，這樣它的作用才殊勝。『即權智』等等，是用二智來對應同居土（Land of Coexistence）等等，使見思惑（Delusions of Views and Thoughts）等煩惱難以生起，這是貼切地解釋了護國的意義。所謂的十地行等等，雖然貫通三教，但是十地所行的護佑意義是一樣的。按照這個道理，寂光（Nirvana，寂滅之光）也應該說是護佑。經文謙讓極果（Ultimate Fruition），所以沒有說。下文雖然有護果的說法，但是不在果位，還在因心。後面會更詳細地說明。另外，《楞伽經》（Lankavatara Sutra）里有須金剛力士（Vajra-wielding Deva）護佑的說法，這是約化身（Nirmanakaya，應化身）來說的。就像經文里說的那樣。第五是闡明教相（Doctrinal Classification）。通標指廣。然而，名等四章具體論述了總別。如果不是教相，就無法辨別其淺深半滿等意義。這就是闡明教相的原因。
【English Translation】 English version: This discusses the function and application of Prajna (wisdom). Someone cites an ancient commentary, stating that Prajna's function lies in inner and outer protection, as the text says, 'the seven calamities do not arise,' and so on. Now, let's evaluate this. There's something to be said for it, but also shortcomings. The 'inner and outer protection' captures one aspect of the truth and conventional truth. The shortcoming is that using only the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice) is not specific enough, and it only emphasizes conventional truth while neglecting ultimate truth. Therefore, this view is not reliable. Now, we believe that Prajna's function lies in the Buddha's Two Wisdoms (Two Wisdoms of Buddha), which encompass the causes and effects, the dependent and principal rewards of the Buddha-land (Buddha-land). How could worldly dependent realms and lands not be protected? Therefore, using superior wisdom to encompass inferior wisdom, using the principal reward to govern the dependent reward, inner and outer protection are all-inclusive. Moreover, the principle of the Two Wisdoms is profound and far-reaching, far surpassing the ancient explanation. Furthermore, whenever speaking of expedient and true wisdom, one must illuminate both oneself and others. Illuminating oneself is illuminating the truth, illuminating others is discerning their capacity. This is what is called 'above, merging with the Dharma-nature; below, according with the potential.' There is no one who illuminates one without illuminating the other. If discussing in relation to doctrine, then there are three pairs of expedient and true. As the text says. Like Sarva (Sarva, all) and so on. Citing examples to prove that the application of Prajna has strengths and weaknesses. Common Wisdom (Common Wisdom) and Distinct Wisdom (Distinct Wisdom) are weaker, like an ordinary person's bow and arrow. Perfect Wisdom (Perfect Wisdom) and Middle Wisdom (Middle Wisdom) are very strong, like a sage's arrow. Next, 'What' and so on, are questions and explanations. 'Or' and so on, are uncertain terms. It means that although Common Wisdom and Distinct Wisdom are equal, because of Sunyata (Sunyata, emptiness), illuminating the truth is not comprehensive. Although Distinct Wisdom is only known through gradual enlightenment, its meaning is not as good as Perfect Wisdom. Therefore, whether illuminating or realizing, one must abandon partiality and follow perfection, then its application is superior. 'That expedient wisdom' and so on, uses the Two Wisdoms to correspond to the Land of Coexistence (Land of Coexistence) and so on, making afflictions such as delusions of views and thoughts (Delusions of Views and Thoughts) difficult to arise, which aptly explains the meaning of protecting the country. The so-called Ten Bhumi practices and so on, although penetrating the three teachings, the meaning of protection practiced by the Ten Bhumis is the same. According to this principle, Nirvana (Nirvana, the light of tranquility) should also be said to be protection. The text humbly yields to the Ultimate Fruition (Ultimate Fruition), so it does not say so. Although there is talk of protecting the fruit in the following text, it is not in the fruit position, but still in the causal mind. This will be explained in more detail later. Also, the Lankavatara Sutra (Lankavatara Sutra) mentions Vajra-wielding Devas (Vajra-wielding Deva) protecting, which is speaking of the Nirmanakaya (Nirmanakaya, transformation body). As the text says. Fifth is clarifying the Doctrinal Classification (Doctrinal Classification). General indication points widely. However, the four chapters of name and so on specifically discuss the general and specific. If it were not for the doctrinal classification, there would be no way to distinguish its shallow, deep, partial, and complete meanings. This is why the doctrinal classification is clarified.
今略明下。正判。謂此部當般若。即諸部之一。以半滿即對三藏。此當滿教。摩訶衍門該通別圓。摩訶翻大多勝云云。衍亦大也。以五味次第。此當方等出般若。譬從生酥出熟酥味相。二乘於是融通淘汰遣蕩執情。堪至法華開顯一味。此猶通相。若夫今部則別說護佛果德十地因行及外護國土等。乃出世之至談。佛化之要道也。又波斯匿王問佛。摩訶衍義當云何照。佛言云云。既以摩訶衍為所照境。故知非三藏明矣。雖非三藏。而所破並能通具四教。但三藏既為所廢。故全非正意耳。雖有八偈下。釋疑也。若部旨正意唯說大乘。而經有八偈談無常生滅。此復何耶。故釋云云。謂普明王為斑足所得。將以祭神。普明請依七佛法集百法師說般若然乃就死。斑足聽之。於是法師者為王說四非常偈(文見下卷初)王因以得空平等三昧。輔行判之云云。即此文所謂勸王舍國。則屬助道。非正經旨也。玄談大旨竟。
次依文申釋為二。初通示分經。凡古今釋經。隨其方土或分不分。故此列之。應雲天竺震旦。文闕略耳。如大論釋般若天親解涅槃。即西竺分不分也。安師分三分。劉虬釋法華。此土分不分也(其二聖二賢德行事蹟解經法式。具如大部補註)。夫釋經貴乎通理。分與不分惟義所在。初無固必。但分則明乎起盡。否則
【現代漢語翻譯】 現代漢語譯本： 現在簡要說明如下。關於『正判』，指的是這部經屬於般若部，是諸部經典之一。用『半』和『滿』來對應三藏，這部經屬於『滿教』。『摩訶衍門』涵蓋了通教、別教和圓教。『摩訶』翻譯為『大』、『多勝』等等，『衍』也是『大』的意思。按照五味的比喻，這部經相當於方等時期的教法，從般若中產生，好比從生酥中提煉出熟酥，味道更醇厚。二乘人在這裡融會貫通，淘汰遣除執著之情，可以達到法華會上開顯唯一佛乘的境界。這仍然是通相。至於現在的這部經，則特別講述了護持佛果的功德、十地的因行，以及外護國土等等，是出世間最極的談論，是佛陀教化的重要途徑。另外，波斯匿王問佛陀，『摩訶衍』的意義應當如何理解？佛陀做了回答。既然以『摩訶衍』作為所觀照的境界，所以知道它不是三藏所能闡明的。雖然不是三藏，但它所破斥的，卻能通達具備四教。只是因為三藏已經被廢除，所以完全不是它的本意。雖然有八偈等等，這是爲了解釋疑惑。如果這部經的宗旨本意只是講述大乘，但經文中有八偈談論無常生滅，這又是為什麼呢？所以解釋說，普明王被斑足王抓獲，準備用來祭神。普明王請求允許他按照七佛的教法，召集百位法師宣講般若，然後才去就死。斑足王聽從了他。於是，這些法師為國王宣說了四非常偈（內容見下捲開頭），國王因此獲得了空平等三昧。輔行對此的判釋是，這裡所說的勸國王捨棄國家，屬於輔助修道的行為，不是經文的正旨。玄談的大意到此結束。
接下來依據經文進行申述解釋，分為兩部分。首先是總的顯示分經。凡是古代和現代解釋經文，根據各地的風俗習慣，或者分科，或者不分科，所以這裡列舉出來。應該說『天竺』和『震旦』，文字有所省略。例如大論解釋般若，天親菩薩解釋涅槃，就是西竺分科和不分科的情況。安世高法師分為三分，劉虬解釋法華經，就是中國分科和不分科的情況（關於這兩位聖人和兩位賢人的德行事蹟和解經的方式，詳細內容見大部補註）。解釋經文，貴在通達義理。分科與不分科，取決於義理的需要，最初並沒有固定的要求。但是，分科則能夠明白經文的起止，否則就難以把握。
【English Translation】 English version: Now, let me briefly explain the following. 'Correct Judgment' refers to this scripture belonging to the Prajna (wisdom) section, one of the various scriptures. Using 'half' and 'full' to correspond to the Tripitaka (three baskets of Buddhist scriptures), this scripture belongs to the 'full teaching'. The 'Mahayana Gate' encompasses the common, distinct, and perfect teachings. 'Mahayana' is translated as 'great', 'most excellent', and so on, and 'yana' also means 'great'. According to the analogy of the five flavors, this scripture corresponds to the teachings of the Vaipulya (extensive) period, arising from Prajna, like extracting clarified butter from curd, with a richer flavor. Those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) here assimilate, eliminate, and dispel clinging, capable of reaching the Lotus Assembly to reveal the One Buddha Vehicle. This is still a common aspect. As for the current scripture, it specifically discusses the merits of upholding the Buddha-fruit, the causal practices of the Ten Bhumis (stages of a Bodhisattva's path), and the external protection of the Buddha-lands, etc., the ultimate discourse on transcendence, the essential path of the Buddha's teachings. Furthermore, King Prasenajit asked the Buddha, 'How should the meaning of Mahayana be understood?' The Buddha answered. Since Mahayana is taken as the object of contemplation, it is known that it cannot be elucidated by the Tripitaka. Although it is not the Tripitaka, what it refutes can penetrate and encompass the Four Teachings. However, since the Tripitaka has been discarded, it is entirely not its original intention. Although there are eight verses, etc., this is to explain doubts. If the scripture's main intention is only to discuss Mahayana, but the text contains eight verses discussing impermanence, birth, and death, what is the reason for this? Therefore, it is explained that King Prabhamati was captured by King Kalmashapada, who intended to use him as a sacrifice to the gods. Prabhamati requested permission to gather a hundred Dharma masters to expound Prajna according to the teachings of the Seven Buddhas before his death. Kalmashapada agreed. Thereupon, these Dharma masters recited the Four Verses on Impermanence (text found at the beginning of the lower volume) for the king, and the king thereby attained the Samadhi of Emptiness and Equality. The commentary states that the exhortation to the king to abandon his kingdom belongs to auxiliary practices, not the main purpose of the scripture. The general meaning of the profound discourse ends here.
Next, based on the text, the explanation is elaborated in two parts. First is the general indication of dividing the scripture. In all ancient and modern interpretations of scriptures, according to the customs of various regions, they are either divided into sections or not, so this is listed here. It should be said 'India' and 'China', the text is abbreviated. For example, the Great Treatise explains Prajna, and Vasubandhu explains Nirvana, which are examples of dividing and not dividing in India. An Shih-kao divided it into three parts, and Liu Qiu explained the Lotus Sutra, which are examples of dividing and not dividing in China (details about the virtuous conduct and methods of interpreting scriptures of these two sages and two worthies can be found in the supplementary notes of the Great Treatise). The value of interpreting scriptures lies in understanding the principles. Dividing or not dividing depends on the needs of the principles, and there is no fixed requirement initially. However, dividing allows one to understand the beginning and end of the scripture, otherwise it is difficult to grasp.
免乎分裂。務在得旨。故曰人情蘭菊。妓當作好。字之誤也。二正分三分。夫聖人說法豈無所自而遽有所說邪。必也言之有本。聞必其人。有時有方證信非謬。或光或瑞發起無疑。於是有序分焉。有正宗焉。有流通焉。文言序彰正顯者。本言正宗相帶云爾。正宗則當機設教。流通則益在未來。乃其大分也。二依經科判為二。初隨品分文。即序品為序。此且約品分齊。非分文分齊。依文分者。即自品末佛告月光下。訖經。為流通分也。二隨文正釋又三。初序分為三。初標列異名。凡為三對。謂通別對。主伴對。前後對。總不出一序品也。二釋義者。兼本列釋總為四義。謂以六事。列于經首。各得其實。驗非謬誤。故可證信。由如來現瑞等五。得以發起正宗。通釋二名一也。通序經經有之。別則惟在今品二也。三世經初所列六事。皆金口所命。名如來序。亦是阿難所傳證信。當是阿難序三也。列之經初。名經前序。而言佛在時者。謂通序之六事。在佛世亦是將涅槃時所命云爾。集者所置。時在滅后名經後序四也。今且依下。對經重結云云。三重述緣起。又二。初指經。二智論下。引論凡二文。一如阿難申請四事。佛隨問答。五事證信乃其一也。一如迦葉所問云者。即正結集時迦葉所問阿難如佛所答云云。四帖釋又二。初科
文為六。如常解云云。次隨釋六義。初言如是者。指所聞法。如下一部皆所聞體。一言蔽之攝無不盡。若不如是則非法也。故曰釋如是竟一部炳然。此之謂也。略為二釋。初因緣為四悉檀。皆因緣也。文以道同不與世諍為初悉者。仰則同知俯則順俗。故皆無諍。舉時及方。為生物信。信為善本故當為人。此本下科。通取足成爾。以破漚阿為對治者。凡外道計不出有無。今以如是破之則對治之正也。舊以信順釋如是。此當第一義者。既信且順理莫如之。二約教釋。依教所詮明如是義。謂若詮真俗一有一無。阿難傳之不異曰如是者。即三藏義。若色空不二不異曰如曰是者。通義也。別詮生死為有涅槃為無。如是有無次第出入。別義也。圓詮生死即涅槃無非實相為如。如如不動名是。即圓經如是義也。此經具詮三教如是之義。阿難一一傳之無差。亦令後世隨教取解也。本跡觀心文略者。本非部旨。觀義則備也。我聞者。我謂阿難。聞持之人。論以耳兼眾緣。則有所聞。為世界悉。舉總攝別世諦義也。以結集法藏稱我聞為為人者。因感悲泣等皆生物善故也。以稱我聞故三疑即遣為對治者。疑而不決則眾懷未暢。遣疑所以破惡也。三疑論如別章云云。實諦本無有我。隨俗稱我。而了無所聞。故以無我而我不聞而聞。當第一義。約
教釋我者。我凡有三。謂見慢名字。對凡夫等而有多少。阿難既是學人。而斷見伏慢。隨世稱我。三藏意也。又阿難本當無學。跡為侍者故退居學地。非實未至。至結集時鬚髮前跡示證四果。方堪結集。良有以也。舊多不明此。因以示之。十住婆沙四句稱我者。謂凡墮四句皆名邪見。若無有我誰當聞者。通意也。若大經稱。阿難多聞士。能解我無我。以至分別我無我二不二等。前後次第者。別意也。知我無我二而不二遮照雙融。方便為侍者。圓意也。又正法念下。明阿難有四。釋四我義。謂歡喜賢海次第持三法藏。阿含有典藏阿難。持菩薩藏。蓋只一人而具四德。衍小令大持四法藏者。約教意也。觀心釋者。不出以我無我等用配三觀。則妙境義成。妙觀斯立。觀心意也。次釋聞者。為二。初設疑徴起。謂阿難佛得道夜生。命侍以來方二十餘年。爾前之經應不聞邪。二引經論約因緣釋。具四悉檀義。即論云下。約展轉聞世界悉也。報恩經下。愿乞重聞。聞則生善為人悉也。胎經下。追現入胎等相。則爾前化事悉應見聞。胎表不凈破惡悉也。法華下。以得記故憶念現前。得佛覺三昧無不聞者。即第一義。文多一令字。總略結釋意不煩也。二約教釋聞者。如前釋我具我我等義。今準我釋聞。亦應例爾。以次配釋。則歡喜持聞
【現代漢語翻譯】 現代漢語譯本： 關於解釋『我』（ātman）的問題，通常有三種說法：見我（ātmadṛṣṭi）、慢我（ātmamāna）和名字我（nāmadheya-ātman）。這些概念針對的是凡夫俗子，並且在程度上有所不同。阿難（Ānanda）作為一位學人，已經斷除了見我，降伏了慢我，因此隨順世俗的說法稱『我』，這是三藏（Tripiṭaka）的含義。此外，阿難本應是無學之人，但他爲了作為侍者而示現退居於學地，並非真的沒有證悟。直到結集佛經時，他才需要顯現之前的證悟，示現證得四果（catvāri phala），這樣才能夠勝任結集佛經的重任。這其中是有原因的。過去很多人不明白這一點，因此在這裡加以說明。《十住婆沙論》（Daśabhūmika-vibhāṣā）中用四句來稱『我』，意思是說，凡是落入四句分別的都屬於邪見。如果連『我』都沒有，那麼誰來聽聞佛法呢？這是通用的解釋。如果像《大般涅槃經》（Mahāparinirvāṇa-sūtra）所說，阿難是多聞之士，能夠理解『我』與『無我』（anātman），甚至能夠分別『我』、『無我』、『非我非無我』等概念，並且有前後的次第，這是特別的解釋。瞭解『我』與『無我』二者不二，遮照雙融，方便地作為侍者，這是圓滿的解釋。此外，《正法念處經》（Saddharma-smṛtyupasthāna-sūtra）中說明阿難有四種功德，解釋四種『我』的含義，分別是歡喜、賢善、大海和次第持誦三藏。阿含藏（Āgama-piṭaka）由典藏阿難（Dharmabhāṇaka Ānanda）負責，菩薩藏（Bodhisattva-piṭaka）也由他負責。實際上是一個人具備四種功德，衍化小乘令其廣大，從而能夠持誦四法藏，這是從教義上來說的。從觀心的角度來解釋，不出于用『我』、『無我』等概念來配合三種觀（三觀），這樣妙境（妙境）的意義才能成立，妙觀（妙觀）才能建立，這是觀心的含義。 接下來解釋『聞者』，分為兩部分。首先是提出疑問：阿難在佛陀得道之夜出生，擔任侍者已經二十多年，那麼在此之前的經典難道他沒有聽聞嗎？第二部分是引用經典和論典，從因緣的角度來解釋，其中包含了四悉檀（catuḥ-siddhānta）的含義。也就是論典中說的，從輾轉聽聞的角度來說，這是世界悉檀（lokasiddhānta）。《報恩經》（Baoen jing）中說，阿難請求佛陀重新宣講佛法，聽聞佛法能夠生起善念，這是為人悉檀（pratipuruṣa-siddhānta）。《胎經》（Garbha-sūtra）中追溯阿難入胎等情景，那麼在此之前的教化之事，阿難都應該見聞，胎藏代表不凈，這是破惡悉檀（pratipakṣika-siddhānta）。《法華經》（Lotus Sūtra）中說，因為阿難得到授記，所以能夠憶念現前，得到佛覺三昧（buddha-bodhi-samādhi），沒有什麼是他沒有聽聞的，這是第一義悉檀（paramārtha-siddhānta）。文中多了一個『令』字，總的來說是簡略地總結，意思不繁瑣。第二種是從教義上解釋『聞者』，就像前面解釋『我』，具有我我等含義一樣，現在按照解釋『我』的方式來解釋『聞』，也應該如此。依次配合解釋，就是歡喜持聞。
【English Translation】 English version: Regarding the explanation of 'I' (ātman), there are generally three views: the view of 'I' (ātmadṛṣṭi), the conceit of 'I' (ātmamāna), and the 'I' of name (nāmadheya-ātman). These concepts are directed towards ordinary beings and vary in degree. Ānanda, as a student, has already severed the view of 'I' and subdued the conceit of 'I', so he follows the conventional usage of saying 'I', which is the meaning of the Tripiṭaka. Furthermore, Ānanda should have been a non-learner (arhat), but he manifested as a attendant, thus appearing to retreat to the stage of learning, not truly un-enlightened. It was not until the compilation of the Buddhist scriptures that he needed to reveal his previous enlightenment, demonstrating the attainment of the four fruits (catvāri phala), so that he could be competent for the important task of compiling the scriptures. There is a reason for this. Many in the past did not understand this, so it is explained here. The Daśabhūmika-vibhāṣā uses four phrases to refer to 'I', meaning that anything that falls into the fourfold distinctions is considered a wrong view. If there is no 'I', then who will listen to the Dharma? This is the general explanation. If, as the Mahāparinirvāṇa-sūtra says, Ānanda is a learned person who can understand 'I' and 'non-I' (anātman), and even distinguish between 'I', 'non-I', 'neither I nor non-I', etc., and there is a sequence, this is a special explanation. Understanding that 'I' and 'non-I' are not two, that obscuration and illumination are mutually integrated, and conveniently serving as an attendant, this is the complete explanation. Furthermore, the Saddharma-smṛtyupasthāna-sūtra explains that Ānanda has four virtues, explaining the meaning of the four 'I's, which are joy, virtue, the great sea, and sequentially upholding the three baskets (Tripiṭaka). The Āgama-piṭaka is the responsibility of Dharmabhāṇaka Ānanda, and the Bodhisattva-piṭaka is also his responsibility. In reality, one person possesses four virtues, evolving the Hinayana to make it vast, so that he can uphold the four Dharma treasures, which is from the perspective of doctrine. Explaining from the perspective of contemplating the mind, it does not go beyond using concepts such as 'I' and 'non-I' to coordinate with the three contemplations (tri-vidhaṃ dhyānam), so that the meaning of the wonderful realm (妙境) can be established, and the wonderful contemplation (妙觀) can be established, which is the meaning of contemplating the mind. Next, explaining 'the hearer', it is divided into two parts. First, a question is raised: Ānanda was born on the night of the Buddha's enlightenment and has been serving as an attendant for more than twenty years, so did he not hear the scriptures before that? The second part is to cite scriptures and treatises, explaining from the perspective of causes and conditions, which includes the meaning of the four siddhāntas (catuḥ-siddhānta). That is, as the treatise says, from the perspective of hearing through transmission, this is the world siddhānta (lokasiddhānta). The Baoen jing says that Ānanda requested the Buddha to re-preach the Dharma, and hearing the Dharma can generate good thoughts, which is the individual siddhānta (pratipuruṣa-siddhānta). The Garbha-sūtra traces Ānanda's entry into the womb and other scenes, so Ānanda should have seen and heard the teachings before that, the womb representing impurity, which is the antidote siddhānta (pratipakṣika-siddhānta). The Lotus Sūtra says that because Ānanda received the prediction of enlightenment, he can remember the present, attain the Buddha-bodhi-samādhi, and there is nothing he has not heard, which is the ultimate meaning siddhānta (paramārtha-siddhānta). There is an extra word '令' in the text, which is a brief summary, and the meaning is not cumbersome. The second is to explain 'the hearer' from the perspective of doctrine, just as the 'I' was explained earlier, with meanings such as 'my I', now explain 'hearing' in the same way as explaining 'I'. Coordinate and explain in sequence, which is joyful upholding of hearing.
聞。三藏法也。后三可知云云。一一教下。委釋所以。具在諸疏。不煩引也。一時者。聞持和合之時。謂聞即所聞。持即能持。二者茍不一時不名和合。機應一際佛化斯成。此復為二。初因緣釋。肇師所解事顯理文。當世界釋宜也。大論釋時有假實者。時本不異。詮義有殊。故以二三字別之。非必難易也。所以迦羅詮時是實。為內教弟子依時食護明相晷刻不可差故。三摩耶詮時是假。為破外道計時為常彰唸唸無常故。今分配二釋。文旨顯然。不必他解。第一義以無時無不時為時者。雙非假實正顯中道第一義也。故知時義大矣哉。指廣可知。二約教明一時者。然以教所詮理行所歷位在藏通。則智有㭊體。于別圓則證分地住。雖有下中上上上之別而證入之妙不容前後。故云一時。若論此經。具說三教。合各從正。如上分別可也。而此別圓約接入說者。以般若通為初門。接正分岐故。從初為言。乍分接正。以正例接卒歸乎正也。佛者。能說教主也。雖通四教讓在下文。今且總作四悉義釋。謂佛名為覺。諸煩惱者所覺也。身心二病者。兼業報也。因果圓滿等。三覺義足。能所具也。具故覺道能破有縛。乃名為佛。而有機感時處之異。即世界悉也。謂劫初無病等。皆非感佛時也。東天下富而壽等言。不感佛處也。八萬歲時。雖曰
【現代漢語翻譯】 聽聞。《三藏法》也是如此。後面的三種情況可以依此類推，每一教之下，詳細解釋了原因，都包含在各種疏文中，無需引用。『一時』，是指聽聞、憶持相互協調一致的時機。『聞』指所聽聞的內容，『持』指能憶持的能力。兩者若不能同時，就不能稱之為協調一致。機緣與教化相應，佛的教化才能成就。這又分為兩種情況。首先，從因緣的角度解釋。肇法師所解釋的事相顯現理體的文字，適合用世界悉檀來解釋。智者大師在《大智度論》中解釋『時』有假、實兩種。時間本身並沒有差異，只是詮釋意義不同，所以用『二』、『三』等字來區分，並非一定有難易之分。因此，用『迦羅』（Kāla，時間）來詮釋『時』是真實的，因為內教弟子需要按照時間吃飯，保護明相，晷刻不能有差錯。用『三摩耶』（Samaya，約定、時間）來詮釋『時』是虛假的，爲了破斥外道認為時間是常有的觀點，彰顯唸唸無常的道理。現在將這兩種解釋分配開來，文義旨趣就非常明顯，不必做其他解釋。第一義諦認為，無時無不時，才是『時』，既否定了假，也否定了實，正是顯現了中道第一義。由此可知，『時』的意義非常重大。指出的範圍很廣，可以自己去了解。第二，從教法的角度來闡明『一時』。如果從教法所詮釋的理體、修行所經歷的位次來看，在藏教、通教中，智慧有粗糙的體性；在別教、圓教中，則證入了分地、住地。雖然有下、中、上、上上之別，但證入的妙處卻不容許有先後之分，所以說是『一時』。如果談論這部經，它詳細地講述了三教，總合起來各自遵循正道，如上文所分別的那樣。而這裡將別教、圓教放在一起說，是因為《般若經》是通向佛法的初門，連線正道而產生分支，所以從初門的角度來說。乍一分開又連線正道，最終歸於正道。『佛』，是能說法的教主。雖然通於四教，但謙讓地放在下文解釋。現在暫且總括地用四悉檀來解釋。『佛』名為『覺』（Buddha，覺悟者），是諸煩惱者所覺悟的對象。身心二病，兼指業報。因果圓滿等，三種覺悟的意義完備，能覺與所覺都具備。具備了這些，覺悟之道才能破除有縛，才能稱之為『佛』。而由於機緣感應的時處不同，就有了世界悉檀的差異。比如劫初沒有疾病等情況，都不是感應佛的時機。東勝神洲的人民富裕而長壽等情況，都不是感應佛的處所。八萬歲時，雖然說...
【English Translation】 Heard. The Tripiṭaka Dharma is also like this. The latter three can be inferred by analogy, under each teaching, the reasons are explained in detail, all contained in various commentaries, no need to quote. 'At one time' refers to the moment when hearing and retention are in harmony. 'Hearing' refers to the content heard, 'retention' refers to the ability to remember. If the two cannot be simultaneous, it cannot be called harmony. When the opportunity and teaching correspond, the Buddha's teaching can be accomplished. This is further divided into two situations. First, explain from the perspective of cause and condition. The words of Dharma Master Zhao, which manifest the principle through phenomena, are suitable for explaining with Lokasiddhanta (Worldly Truth). Zhiyi (智顗) in the Mahaprajnaparamita-upadesa explains that 'time' has two types: provisional and real. Time itself has no difference, only the interpretation of meaning is different, so the words 'two' and 'three' are used to distinguish them, not necessarily with difficulty. Therefore, using 'Kāla' (time) to interpret 'time' is real, because disciples of the inner teaching need to eat according to time, protect the bright phase, and the sundial cannot be wrong. Using 'Samaya' (agreement, time) to interpret 'time' is provisional, in order to refute the externalist view that time is constant, highlighting the principle of impermanence in every moment. Now, allocating these two explanations, the meaning of the text is very clear, no need to make other explanations. The First Principle believes that neither time nor non-time is 'time', negating both the provisional and the real, precisely manifesting the Middle Way First Principle. From this, it can be known that the meaning of 'time' is very significant. The indicated range is very broad, you can understand it yourself. Second, explain 'at one time' from the perspective of the teachings. If viewed from the principle explained by the teachings and the stages experienced in practice, in the Tripitaka teaching and the Shared teaching, wisdom has a coarse nature; in the Distinct teaching and the Perfect teaching, one enters the stages of division and dwelling. Although there are differences between lower, middle, upper, and upper-upper, the wonder of entering into realization does not allow for precedence, so it is said to be 'at one time'. If discussing this sutra, it explains the three teachings in detail, combining them to each follow the right path, as distinguished above. And here, putting the Distinct teaching and the Perfect teaching together is because the Prajna Sutra is the initial gate to the Buddha Dharma, connecting the right path and producing branches, so it is said from the perspective of the initial gate. Separating and then connecting to the right path, ultimately returning to the right path. 'Buddha' is the teaching master who can speak the Dharma. Although it applies to the four teachings, it is humbly placed in the following explanation. Now, let's temporarily summarize it with the four siddhantas. 'Buddha' is named 'Awakened One' (Buddha), is the object awakened by all those with afflictions. The two diseases of body and mind also refer to karmic retribution. The perfection of cause and effect, etc., the meaning of the three awakenings is complete, both the able to awaken and the awakened are possessed. Possessing these, the path of awakening can break the bonds of existence, and can be called 'Buddha'. And due to the different times and places of karmic response, there are differences in Lokasiddhanta (Worldly Truth). For example, the absence of disease at the beginning of the kalpa is not the time to respond to the Buddha. The wealth and longevity of the people of Purvavideha (Eastern Continent) are not the places to respond to the Buddha. At the age of eighty thousand years, although it is said...
長壽非感佛時。南天下人能未見果而修因。是能前覺者也。故雖減初乃至百歲。通能感佛。所以佛出其地。日若不出下。文有譬合。謂佛譬如日。日若不出則池花不現。出則生也。是花因日出。善以應生。為人悉也。委合可知。三乘根性下。以有出世機故即能感佛。所謂斷有頂種者。即第九地一品思盡永出三界。故曰永度生死流。反顯若未破惡則不能感。此對治悉也。佛於法性下。以法性體遍一切處。未始動出。若有機感。于無動出見有動出。然則見有動出者。應化也。本無動出者。法性之身第一義也。
佛說仁王護國般若波羅蜜經疏神寶記卷第一 大正藏第 33 冊 No. 1706 仁王護國般若波羅蜜經疏神寶記
佛說仁王護國般若波羅蜜經疏神寶記卷第二
四明沙門柏庭善月述
二約教釋佛者。四教佛也。佛本無四。從所說教故有四佛當分之身。通而言之。本唯一佛。以境本則三藏如來於色相上四見不同。以本跡則本是圓佛垂為三跡。以真中則四教各二。而有三雙感應之別。以體用則其體本一而用有四云云。得是諸意。四佛同異之論無壅矣。今且從當分以明。謂佛者翻名曰覺。覺有自他。亦曰覺滿。能覺世出世間因果之法。所謂苦集道滅是也。身壽八十等者。示同人法。雖出
【現代漢語翻譯】 現代漢語譯本：長壽不一定能感應到佛陀。南贍部洲（Jambudvipa，指我們所居住的這個世界）的人們，即使還沒有見到果報，也能通過修行而種下善因。這些人是能夠提前覺悟的人。因此，即使壽命減少到最初的乃至一百歲，通常也能感應到佛陀。所以佛陀才會出現在那裡。這就像太陽不出來，池塘里的花就不會顯現一樣。太陽出來，花才會生長。花是因為太陽出來才生長的，這善妙地應和了眾生的出生。這是爲了所有人。詳細的含義可以理解。三乘（Triyāna，指聲聞乘、緣覺乘和菩薩乘）根性的人，因為具有出世的機緣，所以能夠感應到佛陀。所謂斷除有頂（Bhavāgra，指三界之頂，非想非非想處天）之種子的人，就是指第九地（指善慧地）一品思惑斷盡，永遠超出三界的人。所以說『永遠脫離生死輪迴』。反過來顯示，如果還沒有破除惡業，就不能感應到佛陀。這是對治悉檀（Pratipaksa-siddhanta，指針對眾生的不同根性和煩惱，佛陀所說的各種對治法門）。佛陀的法性（Dharmata，指諸法的真實體性）遍及一切處，從未動搖或出現。如果有眾生能夠感應到，就在這無動搖和出現之中見到動搖和出現。那麼，見到動搖和出現的是應化身（Nirmānakāya，指佛陀爲了度化眾生而示現的化身）。本來沒有動搖和出現的是法性之身（Dharmakāya，指佛陀的法性本體），也就是第一義諦（Paramārtha-satya，指最高的真理）。 《佛說仁王護國般若波羅蜜經疏神寶記》卷第一 大正藏第 33 冊 No. 1706 《仁王護國般若波羅蜜經疏神寶記》 《佛說仁王護國般若波羅蜜經疏神寶記》卷第二 四明沙門柏庭善月 述 二、約教釋佛：四教佛（指藏教佛、通教佛、別教佛、圓教佛）。佛陀本來沒有四種，因為所說的教法不同，所以有四種佛陀的當分之身。總的來說，本來只有一佛。從境界的根本來說，三藏如來（指依據三藏經典修行的佛陀）在色相上的見解有四種不同。從本跡來說，根本是圓佛（指圓滿覺悟的佛陀），垂示為三種應化之跡。從真中來說，四教各有兩種，而有三種感應的差別。從體用來說，其本體本來是一個，而作用有四種，等等。理解了這些含義，關於四佛同異的討論就沒有障礙了。現在且從當分來闡明。所謂佛陀，翻譯過來叫做『覺』，覺有自覺和他覺，也叫做『覺滿』，能夠覺悟世間和出世間的因果之法，也就是苦、集、道、滅四聖諦（catvāri ārya-satyāni）。身壽八十等等，是示現與人相同。雖然超出
【English Translation】 English version: Longevity does not necessarily guarantee the ability to perceive the Buddha. People in Jambudvipa (the world we live in) can cultivate good causes even without seeing the results. These are those who can awaken in advance. Therefore, even if life is reduced to the initial or even a hundred years, it is generally possible to perceive the Buddha. That's why the Buddha appears there. It's like if the sun doesn't come out, the flowers in the pond won't appear. When the sun comes out, the flowers grow. The flowers grow because the sun comes out, which beautifully corresponds to the birth of sentient beings. This is for everyone. The detailed meaning can be understood. Those with the nature of the Three Vehicles (Triyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can perceive the Buddha because they have the opportunity to transcend the world. Those who have eradicated the seeds of Bhavāgra (the peak of the Three Realms, the Realm of Neither Perception nor Non-Perception) refer to those who have exhausted the last trace of delusion in the ninth ground (Sadhumati, the Ground of Good Wisdom), and have forever transcended the Three Realms. Therefore, it is said 'forever escape the cycle of birth and death'. Conversely, it shows that if one has not broken through evil karma, one cannot perceive the Buddha. This is Pratipaksa-siddhanta (the Buddha's various methods of counteracting the different roots and afflictions of sentient beings). The Dharmata (the true nature of all dharmas) of the Buddha pervades all places and has never moved or appeared. If sentient beings can perceive it, they see movement and appearance in this immobility and non-appearance. Then, what is seen as moving and appearing is the Nirmānakāya (the manifested body of the Buddha to liberate sentient beings). What originally had no movement or appearance is the Dharmakāya (the Dharma body of the Buddha), which is the Paramārtha-satya (the ultimate truth). The Shénbǎo Records of the Commentary on the Prajñāpāramitā Sūtra for Humane Kings Protecting the Nation, Volume 1 Taisho Tripitaka Volume 33, No. 1706, The Shénbǎo Records of the Commentary on the Prajñāpāramitā Sūtra for Humane Kings Protecting the Nation The Shénbǎo Records of the Commentary on the Prajñāpāramitā Sūtra for Humane Kings Protecting the Nation, Volume 2 Compiled by Shramana Boting Shanyue of Siming 2. Explaining the Buddha based on the teachings: The Four Teachings Buddhas (referring to the Tripitaka Teaching Buddha, the Shared Teaching Buddha, the Distinct Teaching Buddha, and the Perfect Teaching Buddha). Originally, there were not four types of Buddhas. Because the teachings spoken are different, there are four types of Buddhas' respective bodies. Generally speaking, there is originally only one Buddha. From the root of the realm, the Three-Storehouse Tathagata (referring to the Buddha who practices according to the Three-Storehouse scriptures) has four different views on form and appearance. From the original trace, the root is the Perfect Buddha (referring to the fully enlightened Buddha), who manifests as three traces of transformation. From the true center, each of the Four Teachings has two, and there are three types of responsive interactions. From the essence and function, the essence is originally one, while the functions are four, and so on. Understanding these meanings, there will be no obstacles in the discussion of the similarities and differences of the Four Buddhas. Now, let's explain it from the respective divisions. The so-called Buddha, when translated, is called 'Awakening'. Awakening has self-awakening and other-awakening, and is also called 'Complete Awakening', which is able to awaken to the laws of cause and effect in the world and beyond, that is, the Four Noble Truths (catvāri ārya-satyāni) of suffering, accumulation, cessation, and path. The lifespan of eighty years, etc., is a manifestation of being the same as humans. Although exceeding
乎人而未離乎人。猶劣應而已。三十四心即八忍八智九無礙九解脫。總不出智斷二德。能破見思者也。樹下成佛。所謂木菩提樹。簡異七寶故也。即三藏佛示成道相。帶丈六像現尊特身者。通被衍門利鈍二機故。所見相勝劣不同。所謂合身尊特者是而實一佛機見有異。非謂大邊存小名之為帶。言合言共亦義云爾。舊多錯解故略示之云云。一念相應者。謂不同藏以三十四心漸修頓斷。今以智則一念相應與空無間。而斷有前後。則正使先已斷盡。至果但盡余殘習氣而已。有異乎藏者。大小教門為機設化不同故也云云。別佛相者。唯現巍巍堂堂尊崇特勝之身。受佛記者。亦曰受佛職。即色究竟天受佛職者是也。此與華嚴應相全同。而位次升降有異。在彼則以究竟果位升之。是為一化應相之始。此當別教教道始斷一十二品無明。以權教行位降之。則止受佛職而已。一往似同而實大異雖異而同。未易定判。更當詳之云云。圓佛相者。不同前三。故曰隱前唯示不可思議如虛空相。要亦不離常所現相。以圓機一故。得以稱性同虛空等法界。唯依心現。不可以言言。不可以識識。如是體了是謂究竟法身。故曰吾今此身即是法身。記復遮之曰。非如太虛名為圓佛。政恐學者因言錯會故也。此深有意。宜可思之。像法決疑下。引證四佛中。
【現代漢語翻譯】 現代漢語譯本 對於仍然執著于『人』的概念而未能從中解脫的人來說，這只是一種勉強的迴應。所謂的『三十四心』，即八忍、八智、九無礙、九解脫，總的來說不出『智』（智慧）和『斷』（斷除煩惱）二德。這二者能夠破除見惑和思惑。在菩提樹下成佛，這裡所說的『木菩提樹』，是爲了區別於七寶所成的樹。這指的是三藏佛所顯示的成道之相，帶著丈六金身，顯現尊特之身，是爲了普遍接引大乘法門的利根和鈍根兩種根器的眾生。因此，不同根器的人所見到的佛相有勝劣之分。所謂『合身尊特』，實際上佛只有一個，只是眾生的根器不同，所見到的也不同。並非說大的裡面存在小的，才稱之為『帶』。『合』和『共』也是這個意思。舊時的很多解釋都是錯誤的，所以在這裡簡略地說明一下。 『一念相應』，指的是不同於三藏教義中以三十四心漸修頓斷的方式。現在是以智慧在一念之間與空性相應，斷除煩惱有先後次第。正使（根本煩惱）先已斷盡，到了果位，只是斷除剩餘的習氣而已。這與三藏教義有所不同，因為大乘和小乘的教門是為不同的根器而設立的教化方式。 『別佛相』，唯獨顯現巍峨堂皇、尊崇特勝之身。『受佛記』，也叫做『受佛職』，指的是在色究竟天接受佛職。這與《華嚴經》中的應化之相完全相同，只是位次的升降有所不同。《華嚴經》中是以究竟果位來提升，是一化應相的開始。而這裡則是指別教教道開始斷除一十二品無明，以權教的行位來降低，所以只是接受佛職而已。乍一看似乎相同，但實際上有很大的差異。雖然有差異，但也有相同之處，不容易確定判斷，還需要更詳細地研究。 『圓佛相』，不同於前面的三種佛相，所以說『隱前唯示不可思議如虛空相』。但也要知道，它並不離開常所顯現的佛相。因為圓機只有一個，所以能夠稱性地等同於虛空等法界，唯獨依心而顯現，不可以言語表達，不可以意識分別。如此體悟，就是所謂的究竟法身。所以說『吾今此身即是法身』。爲了防止學者因為言語而產生錯誤的理解，又遮止說『非如太虛名為圓佛』。這裡面有很深的含義，應該仔細思考。《像法決疑經》下卷，引用並證明了四佛。
【English Translation】 English version For those who are still attached to the concept of 'person' (乎人) and have not detached from it, this is merely a weak response. The so-called 'thirty-four minds' (三十四心), namely the eight acceptances (八忍), eight wisdoms (八智), nine unobstructednesses (九無礙), and nine liberations (九解脫), in total do not go beyond the two virtues of 'wisdom' (智) and 'severance' (斷). These two are capable of breaking through the delusions of views (見惑) and delusions of thought (思惑). Attaining Buddhahood under the Bodhi tree (菩提樹), the 'wooden Bodhi tree' (木菩提樹) mentioned here is to differentiate it from trees made of seven treasures. This refers to the Sambhogakaya Buddha (三藏佛) displaying the aspect of enlightenment, bearing the sixteen-foot-tall form (丈六金身), manifesting the distinguished and special body (尊特身), in order to universally receive beings of both sharp and dull faculties in the Mahayana (衍門) teachings. Therefore, the Buddha-forms seen by beings of different faculties have superior and inferior differences. The so-called 'combined body of distinguished and special' (合身尊特) is actually just one Buddha, but because beings' faculties are different, what they see is also different. It is not that the small exists within the large, which is why it is called 'bearing' (帶). 'Combining' (合) and 'sharing' (共) also have this meaning. Many old interpretations are wrong, so I will briefly explain it here. 'Corresponding in a single thought' (一念相應) refers to being different from the gradual cultivation and sudden severance with thirty-four minds in the Tripitaka teachings. Now, with wisdom, in a single thought, one corresponds with emptiness without interval. The severance of afflictions has a sequence. The fundamental afflictions (正使) have already been completely severed first, and upon reaching the fruition, only the remaining habitual tendencies are severed. This is different from the Tripitaka teachings, because the Mahayana and Hinayana teachings are established as methods of teaching for different faculties. 'Distinct Buddha-form' (別佛相) uniquely manifests a majestic, dignified, revered, and especially superior body. 'Receiving the Buddha's prediction' (受佛記), also called 'receiving the Buddha's office' (受佛職), refers to receiving the Buddha's office in the Akanistha Heaven (色究竟天). This is completely the same as the responsive manifestation in the Avatamsaka Sutra (華嚴經), but the positions of ascent and descent are different. In that Sutra, it is elevated with the ultimate fruition position, which is the beginning of a transformation and response. Here, it refers to the beginning of severing twelve grades of ignorance in the distinct teaching path, lowering it with the practice position of the provisional teaching, so it is only receiving the Buddha's office. At first glance, it seems the same, but in reality, there is a big difference. Although there are differences, there are also similarities, and it is not easy to determine the judgment. It needs to be studied in more detail. 'Perfect Buddha-form' (圓佛相) is different from the previous three. Therefore, it is said, 'Concealing the previous, only showing the inconceivable, like the form of space' (隱前唯示不可思議如虛空相). But it must also be known that it does not depart from the Buddha-form that is constantly manifested. Because the perfect faculty is only one, it can be in accordance with the nature, equal to space and the Dharma realm, only manifested by the mind, cannot be expressed in words, and cannot be distinguished by consciousness. To understand in this way is the so-called ultimate Dharmakaya (法身). Therefore, it is said, 'This body of mine now is the Dharmakaya' (吾今此身即是法身). In order to prevent scholars from misunderstanding because of words, it is also prevented by saying, 'It is not like the great void, called the perfect Buddha' (非如太虛名為圓佛). There is a deep meaning here, which should be carefully considered. The lower volume of the Sutra of Decisive Doubts on the Semblance Dharma (像法決疑經) quotes and proves the four Buddhas.
言或見蓮華臺等證別佛者。豈非應相全同華嚴而位次升降之異。餘三證義大略可知。本跡中以三佛為跡。一佛為本者。此約體用本跡言之。若以法華開顯部旨。所謂本是圓佛垂為三跡。又曰。若得實意。方知四佛體用同殊。與今對論。固不可同日而語云云。約四佛明觀心者。不出以四句三觀攝今四佛。即於一念圓見三身。既見自心心佛不二覺境斯契。亦托佛觀心之旨也云云。釋住者。謂佛具三身。住處有八云云。大率西竺論家分別名義。類多如此。然亦無可不可。以今言之。佛本無住。無住之住有事有理。理住即第一義空。事住則如上分別。然則與向何以異邪。茍曰無住無不住。則無在無不在。但本其實神其化。則可限其數定其量。則未之敢聞。分別如此。義不可盡云云。約教釋住者。不出依四教。門由體析巧拙次不次等。入證二理以為所住故。從能入門則有四。依所住理則唯二。二則真中之別。四乃即離之殊。而言有涅槃秘藏異者。謂涅槃則從真空得名。秘藏則以三德受稱。由此分別。理當有歸。權實而論。義不一概也云云。二釋城者。其文稍長。今隨節釋之。初翻華梵如文。天羅下。示本緣也。紹王位下。明斑足被擯之由。其國始號不害。而卒以日殺一人。安得不毒流天下反為國人所擯棄邪。羅剎輔翼下。明普明
【現代漢語翻譯】 現代漢語譯本 言或見蓮華臺（lian hua tai, 蓮花寶座）等證別佛者，豈非應相全同《華嚴經》（Hua Yan Jing）而位次升降之異？其餘三種證義大略可知。本跡中以三佛為跡，一佛為本者，此約體用本跡言之。若以《法華經》（Fa Hua Jing）開顯部旨，所謂本是圓佛垂為三跡。又曰：『若得實意，方知四佛體用同殊。』與今對論，固不可同日而語云云。約四佛明觀心者，不出以四句三觀攝今四佛，即於一念圓見三身。既見自心心佛不二覺境斯契，亦托佛觀心之旨也云云。 釋住者，謂佛具三身，住處有八云云。大率西竺論家分別名義，類多如此。然亦無可不可。以今言之，佛本無住，無住之住有事有理。理住即第一義空，事住則如上分別。然則與向何以異邪？茍曰無住無不住，則無在無不在。但本其實神其化，則可限其數定其量，則未之敢聞。分別如此，義不可盡云云。約教釋住者，不出依四教，門由體析巧拙次不次等，入證二理以為所住故。從能入門則有四，依所住理則唯二。二則真中之別，四乃即離之殊。而言有涅槃（Nie Pan, 寂滅）秘藏異者，謂涅槃則從真空得名，秘藏則以三德受稱。由此分別，理當有歸。權實而論，義不一概也云云。 二釋城者，其文稍長，今隨節釋之。初翻華梵如文。天羅（Tian Luo）下，示本緣也。紹王位下，明斑足（Ban Zu）被擯之由。其國始號不害，而卒以日殺一人，安得不毒流天下反為國人所擯棄邪？羅剎（Luo Cha, 惡鬼）輔翼下，明普明（Pu Ming)
【English Translation】 English version If one sees the Lotus Flower Throne (lian hua tai) and other signs to certify a distinct Buddha, isn't that similar in appearance to the Avatamsaka Sutra (Hua Yan Jing), but with differences in the order of stages? The meaning of the other three certifications can be roughly understood. Among the original and manifested, taking three Buddhas as manifestations and one Buddha as the origin refers to the essence, function, original, and manifested. If using the Lotus Sutra (Fa Hua Jing) to reveal the essence of the teachings, the so-called origin is the perfect Buddha manifesting as three traces. It also says: 'If one obtains the true meaning, one will know that the essence and function of the four Buddhas are both the same and different.' Comparing it with the current discussion, it cannot be discussed in the same breath. When discussing observing the mind based on the four Buddhas, it is nothing more than using the four phrases and three contemplations to encompass the current four Buddhas, that is, in one thought, one fully sees the three bodies. Since one sees that one's own mind and the Buddha are not two, the realm of enlightenment is in accordance, it also relies on the principle of observing the mind through the Buddha. Explaining 'abiding' means that the Buddha possesses three bodies, and there are eight places of abiding, and so on. Generally, the Indian commentators distinguish names and meanings, and most are like this. However, there is nothing that is right or wrong. As we say now, the Buddha originally has no abiding. The abiding of non-abiding has both phenomena and principle. Abiding in principle is the ultimate emptiness, and abiding in phenomena is as distinguished above. Then, how is it different from before? If it is said that there is no abiding and no non-abiding, then there is no place and no non-place. But the origin is its reality, and the transformation is its divinity. Then, it is possible to limit its number and determine its quantity, but I have never dared to hear of it. Distinguishing like this, the meaning cannot be exhausted. Explaining 'abiding' based on the teachings is nothing more than relying on the four teachings, the gate analyzes the skillful and clumsy, the sequential and non-sequential, etc., entering and certifying the two principles as the place of abiding. Therefore, from the ability to enter the gate, there are four, and according to the principle of abiding, there are only two. Two is the difference between truth and middle, and four is the difference between being immediate and separate. Saying that there is a secret treasure of Nirvana (Nie Pan) that is different means that Nirvana is named from true emptiness, and the secret treasure is called by the three virtues. From this distinction, the principle should have a return. Discussing expedient and real, the meaning is not the same. The second explanation is about the city, and the text is a bit long. Now, I will explain it section by section. First, translate the Sanskrit as the text. Under Tian Luo, it shows the original cause. Under 'Inheriting the throne,' it explains the reason why Ban Zu was rejected. His country was initially called 'Non-harming,' but he ended up killing one person a day. How could the poison not spread throughout the world and be rejected by the people of the country? Under 'Rakshasa (Luo Cha) assistance,' it explains Pu Ming.
為班足所取。其說有二。一以啟信之端。所以成班足之德。一為起教之本。所以設法施之會。為今般若之發起也。普集千王下。酬愿立國。稱王舍之始也。又城中下。出王舍異稱。釋凡四義。亦可擬四悉。成因緣釋也云云。力盈二字恐作力蓋。或可作名盈。字之誤也。又靡伽陀下。翻名異。前未必正翻。各隨義譯也。兼出其國有十二城。而佛住有多少。為報生法二身恩有輕重故也。如文云云。亦猶法華云觀樹及經行。為報地樹二恩是也。故知吾佛聖人凡一出處要必有以。不徒然也。又舍下。約分字釋。謂王即王城。舍者有六精舍。故得其名。如文云云。三釋山者。謂耆阇崛山此翻靈鷲。凡三義。故曰云云。佛何故下。示佛多於二處說法。以其山城俱勝故也。準論釋云云。今說般若。亦于其處以其勝一也。然于余處說經。豈必不勝邪。故知偏強之說。一往云爾。列同聞眾。謂比丘等三乘之別。同聞如來一音之教。故曰同聞。而設化有權實。得益有淺深。故有發起影響當機結緣四種之別云云。問諸經列眾。或云三乘人天或比丘等四。今何特異云發起等耶。答中或有言三乘從人列也。言發起等以類言也。若從人列經亦言之。但今先以類論。故言一者影響二者發起等。然言人而不言類。則眾故多端不一而足也。言類而不言人。
【現代漢語翻譯】 現代漢語譯本：這是為班足（Bānzú，人名）所取的名字。對此有兩種解釋：一是開啟信仰的開端，從而成就班足的德行；二是作為發起教化的根本，從而設立弘揚佛法的集會。這是爲了發起現在的《般若經》。『普集千王下』，是爲了酬謝誓願而建立國家，是稱作王舍城（Rājagṛha）的開始。『又城中下』，引出王舍城的不同稱謂，解釋了四種含義，也可以比擬四悉檀（sì xī tán，佛教術語，指四種普應根機的說法），成就因緣的解釋。『云云』。『力盈』二字恐怕是『力蓋』的誤寫，或者可以寫作『名盈』，是字形的錯誤。『又靡伽陀下』，翻譯名稱的不同，之前未必是正確的翻譯，各自根據意義翻譯。兼帶說明這個國家有十二座城，而佛陀居住的地方有多少，是因為報答法身和應化身（生身）的恩德有輕重之分。如經文所說。也像《法華經》所說，觀察樹木和經行，是爲了報答土地和樹木的兩種恩德。所以知道我們佛陀聖人，凡是一舉一動必然有其原因，不是徒勞的。『又舍下』，從字形上解釋，說『王』就是王城，『舍』有六個精舍，所以得到這個名字。如經文所說。第三種解釋山，說耆阇崛山（Gṛdhrakūṭa），翻譯成靈鷲山，有三種含義。所以說『云云』。『佛何故下』，說明佛陀多在兩處說法，因為這座山和這座城都非常殊勝。按照論的解釋『云云』。現在宣說《般若經》，也在這個地方，因為這裡殊勝。然而在其他地方說經，難道一定不殊勝嗎？所以知道這種偏頗強調的說法，只是一種說法而已。列出共同聽聞的聽眾，說比丘等是聲聞乘、緣覺乘、菩薩乘的區別，共同聽聞如來的一種聲音的教誨，所以說『同聞』。而施設教化有權巧和真實，得到利益有深淺，所以有發起、影響、當機、結緣四種區別。『云云』。問：各種經典列出聽眾，有的說是三乘人天，有的說是比丘等四眾，現在為什麼特別說發起等呢？答：其中或許有說三乘是從人的角度來列舉的。說發起等是從類別的角度來說的。如果從人的角度來列舉，經典也會這樣說。但現在先從類別來論述，所以說一是影響，二是發起等。然而只說人而不說類別，那麼聽眾就很多，不一而足。只說類別而不說人。
【English Translation】 English version: This name was taken for Banzu (Bānzú, a personal name). There are two explanations for this: one is to initiate the beginning of faith, thereby achieving the virtue of Banzu; the other is to serve as the foundation for initiating teaching, thereby establishing gatherings for propagating the Dharma. This is to initiate the current Prajna Sutra. 'Gathering under a thousand kings' is to establish a country in gratitude for vows, which is the beginning of being called Rajagriha (Rājagṛha). 'Also, below the city' introduces the different names of Rajagriha, explaining four meanings, which can also be compared to the Four Siddhantas (sì xī tán, Buddhist term, referring to the four kinds of teachings that universally respond to the roots of beings), achieving the explanation of causes and conditions. 'Etc.' The two characters 'Li Ying' are probably a misspelling of 'Li Gai', or they could be written as 'Ming Ying', which is a mistake in the form of the characters. 'Also, below Miqietuo' translates the different names, and the previous translation may not have been correct, each translated according to the meaning. It also explains that this country has twelve cities, and how many places the Buddha resides in is because there are differences in the importance of repaying the kindness of the Dharmakaya and the Nirmanakaya (incarnation body). As the scripture says. It is also like what the Lotus Sutra says, observing trees and walking around, is to repay the two kindnesses of the land and the trees. Therefore, we know that every action of our Buddha sage must have its reason, and it is not in vain. 'Also, below She' explains from the shape of the characters, saying that 'Wang' is the royal city, and 'She' has six monasteries, so it gets this name. As the scripture says. The third explanation of the mountain says that Gṛdhrakūṭa (Gṛdhrakūṭa) is translated as Vulture Peak, which has three meanings. So it says 'Etc.' 'Why did the Buddha' explains that the Buddha often speaks in two places because both the mountain and the city are very special. According to the explanation of the treatise 'Etc.' Now, the Prajna Sutra is also being preached in this place because it is special here. However, is it necessarily not special to preach the sutra in other places? Therefore, we know that this biased and emphasized statement is just one way of saying it. Listing the audience who hear together, saying that Bhikkhus, etc., are the distinctions between the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle, and they hear the teachings of the Tathagata's one voice together, so it is said 'hearing together'. And the establishment of teachings has skillful means and truth, and the benefits obtained have depths, so there are four kinds of distinctions: initiating, influencing, being in tune, and forming connections. 'Etc.' Question: When various scriptures list the audience, some say the three vehicles of humans and devas, and some say the four assemblies of Bhikkhus, etc. Why do you specifically say initiating, etc., now? Answer: Among them, some may say that the three vehicles are listed from the perspective of people. Saying initiating, etc., is from the perspective of categories. If listed from the perspective of people, the scriptures will also say so. But now, let's first discuss from the perspective of categories, so it is said that one is influencing, and the other is initiating, etc. However, if only people are mentioned and not categories, then there are many audiences, and they are not all the same. Only say categories and not people.
則類必統攝。雖有諸四眾而義必通收。要不出權實淺深故也。今約一眾而開四類。則眾眾皆四。有何一眾而不攝耶。何一機而不辯邪。此特言類不言人之所以也。又曰比丘比丘尼等各有四義者。則以人從類言也。論三乘等列次前後可知。言菩薩心勝形劣者。若論形服未必劣於聲聞。今以出家形服比之故也。初釋聲聞眾。與者共義。據論作七一義解。謂比丘等雖多不同。而所依時處等七無不一故。如文。若委明同異。具如妙記云云。然以後世論之。使無法以一之。而人情各異。又安得而共邪。而云和合為眾亦浪語耳。通號中言大羅漢者。大亦云多雲勝。故兼三義釋之。亦取摩訶衍多含意也。委如別釋翻。釋比丘為五義者。本唯三名。謂乞士等因三名也。應供等果三義也。以因配果義如常釋。今加二義。于文非要。分字之釋殊乖梵語。未詳所自。置之可也云云。明於位中簡學無學者。依成論釋。言羅漢二種。謂行之與住。行謂所行位在學人。住即當果。以分二異。又曰五戒賢者皆行阿羅漢。是即學位。學于無學之行雲爾。亦不全同果向之別。信如所明無定論也。釋羅漢中翻釋三義。謂不生殺賊應供。以果對因其義彌顯。此藏通意也。若從圓極義釋。則不生等皆約中道。故曰非但不生等。謂無漏涅槃亦皆不生故也。供應反之
【現代漢語翻譯】 現代漢語譯本： 那麼類別必定能夠統攝一切。即使有四眾（比丘、比丘尼、優婆塞、優婆夷）的不同，其義理也必定能夠普遍涵蓋，總不出權巧方便和真實究竟、淺顯和深奧的範疇。現在針對一眾而開示四類，那麼每一眾都具備這四類，有什麼一眾不能被統攝呢？有什麼根機不能被辨析呢？這特別強調的是類別，而不是具體的人。又說『比丘、比丘尼等各有四義』，這是從人歸於類別的說法。論述三乘（聲聞乘、緣覺乘、菩薩乘）等，排列的先後順序是可以理解的。說菩薩心勝而形劣，如果從形貌服飾來說，未必不如聲聞。現在是用出家的形貌服飾來比較的緣故。 首先解釋聲聞眾，『與』是共同的意思。根據《成實論》作七個『一』的義理解釋，說比丘等雖然有很多不同，但所依據的時間、處所等七個方面沒有不相同的，就像原文所說。如果要詳細說明相同和不同，具體如《妙記》所說等等。然而以後世的情況來論，使沒有方法可以統一，而且人情各自不同，又怎麼能夠共同呢？而說和合為眾也只是空話罷了。通號中說『大阿羅漢』，『大』也說是多，也說是殊勝，所以兼具三種含義來解釋它，也取摩訶衍（大乘）包含眾多的意思。詳細的解釋見其他地方的翻譯。解釋比丘為五義，本來只有三個名稱，即乞士等，因為這三個名稱是因；應供等是果的三義。以因配合果的義理，像通常的解釋一樣。現在增加兩個義理，在文中不是必要的。分開字來解釋，特別不符合梵語，不知道出自哪裡，可以捨棄等等。在位中區分有學和無學，依據《成實論》來解釋。說阿羅漢有兩種，即行和住。行是指所行的位次在學人，住就是證得果位，以此來區分兩種不同。又說『五戒賢者都行阿羅漢』，這就是學位，學習於無學之行，如此而已。也不完全等同於果和向的區別，相信如所說明，沒有定論。 解釋阿羅漢，翻譯解釋三種含義，即不生、殺賊、應供，以果位對應因地，其義理更加明顯，這是藏教和通教的含義。如果從圓滿究竟的義理來解釋，那麼不生等都約中道來說，所以說『非但不生等』，說無漏涅槃也都是不生的緣故。應供則反過來解釋。
【English Translation】 English version: Then the category must be able to encompass everything. Even with the differences among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), its meaning must be able to universally cover them, never going beyond skillful means and ultimate truth, the shallow and the profound. Now, focusing on one assembly and opening up four categories, then each assembly possesses these four categories. What assembly cannot be encompassed? What capacity cannot be discerned? This particularly emphasizes the category, not the specific person. Furthermore, it is said that 'bhikshus, bhikshunis, etc., each have four meanings,' which is a way of saying that people belong to categories. When discussing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the order of their arrangement is understandable. Saying that the Bodhisattva's mind is superior but their form is inferior, if speaking of appearance and attire, it may not necessarily be inferior to the Śrāvakas. It is because we are now comparing it with the appearance and attire of those who have left home. First, explaining the Śrāvaka assembly, 'with' means common. According to the Satyasiddhi Shastra, it is explained with the meaning of seven 'ones,' saying that although bhikshus, etc., have many differences, there is nothing that is not the same in the seven aspects such as the time and place they rely on, just as the original text says. If you want to explain the similarities and differences in detail, refer to the Wonderful Notes and so on. However, judging from the situation in later generations, there is no method to unify them, and people's feelings are different, so how can they be common? And saying that harmony is an assembly is just empty talk. In the general title, it says 'Great Arhat', 'Great' is also said to be many, and also said to be superior, so it combines three meanings to explain it, and also takes the meaning of Mahāyāna (Great Vehicle) containing many. See other translations for detailed explanations. Explaining bhikshu as five meanings, originally there were only three names, namely beggar, etc., because these three names are the cause; worthy of offerings, etc., are the three meanings of the result. The principle of matching cause with result is explained as usual. Now adding two meanings, it is not necessary in the text. Separating the words to explain is particularly inconsistent with Sanskrit, and it is not known where it comes from, so it can be discarded, etc. Distinguishing between those with learning and those without learning in the position, according to the Chengshi Lun to explain. It is said that there are two kinds of Arhats, namely practice and dwelling. Practice refers to the position of practice in the learner, and dwelling is the attainment of the fruit position, in order to distinguish the two differences. It is also said that 'the virtuous with the five precepts all practice Arhat', which is the academic degree, learning the practice of the non-learner, that's all. It is also not completely the same as the difference between fruit and direction, believe as explained, there is no conclusion. Explaining Arhat, translating and explaining three meanings, namely non-birth, killer of thieves, and worthy of offerings, with the fruit position corresponding to the causal ground, its meaning is more obvious, this is the meaning of the Tripitaka teaching and the Common teaching. If explaining from the meaning of perfect and ultimate, then non-birth, etc., are all about the Middle Way, so it is said 'not only non-birth, etc.', saying that the unconditioned Nirvana is also non-birth. Worthy of offerings is explained in reverse.
。謂以慈悲之德應彼所求。即供應義也。有為功下。凡八科法門嘆聲聞德。或作六科。則后二為總。開合異耳。如后出雲云。諸經嘆德多以辭句敘述嘆之。而此特異舉諸法門嘆者。是彰人必有德德必在人以德顯人之意也。下去例爾。又曰亦可嘆三人者。文字在聲聞。今取般若部旨故。二乘亦通后教。二釋異者。多應三假之名義該別圓故也。有為舉智德下。約智斷釋。若論二德。斷證必俱就境以論。道滅本一。今作異釋。亦一往云爾。如常論。當約二種解脫分之云云。次約十智嘆者。謂一法智等即于欲界九品界系思中。修四行觀發無漏智。如是一一諦下所發。是為四法智。于上二界界系法中。各修四行觀。是為四比智。比謂比前所發智也。通總而言。共為一比一智。及他心世智為四。更加后四諦智及盡無生共為十。若只合前後四諦為八。加盡無生智。則十數亦足。當知只是開合異耳。五苦智下。重明十六行觀。不過廣上文耳。于集智中文似差互。盡無生智中引論釋可知。以次更加如實成十一智。約大教論。非關開顯。唯在於佛不及二乘。仍對學無學明增減之異。如文。次嘆三根中。先對智辯。次隨釋者。謂于見道前以信等九根成就信法兩行。至見道中向未知根。今知無漏故名欲知。如是次第歷于思惟無學二道。轉名知根
【現代漢語翻譯】 現代漢語譯本。所謂以慈悲的德行來回應他們所求，就是供應的意思。『有為功下』，總共有八科法門來讚歎聲聞的德行，或者分為六科，那麼后兩科就作為總括，只是開合不同罷了。如同後面所說的那樣，各種經典讚歎德行，大多用辭藻語句來敘述讚美，而這裡特別地舉出各種法門來讚歎，這是爲了彰顯人必定有德，而德必定在人，用德來彰顯人的意思。下面也是如此。又說，也可以讚歎這三種人，文字上是在聲聞，現在取用般若部的宗旨，所以二乘也通用後來的教義。這兩種解釋不同，大多是因為三假的名義涵蓋了別教和圓教的緣故。『有為舉智德下』，是約智和斷來解釋。如果討論二德，斷和證必定同時具備，就境界來討論。道和滅本來是一，現在作不同的解釋，也是一種方便的說法。如同通常所說，應當約二種解脫來區分。接下來約十智來讚歎，所謂一法智等，就是在欲界的九品界系思中，修四行觀，發起無漏智。像這樣，在每一諦下所發起的，就是四法智。在上面的二界界系法中，各自修四行觀，就是四比智。比，是比照前面所發起的智。總而言之，合起來為一個比智。及他心智、世智為四。再加上後面的四諦智以及盡智、無生智，合起來就是十智。如果只合並前後的四諦為八，加上盡無生智，那麼十數也足夠。應當知道這只是開合不同罷了。『五苦智下』，是再次說明十六行觀，不過是擴充套件上面的內容罷了。在集智中，文句似乎有些錯亂，在盡無生智中，引用論釋就可以明白。依次增加如實智，成為十一智。約大教來說，不關乎開顯，只在于佛，不及二乘，仍然針對有學和無學，說明增減的不同，如文中所說。接下來讚歎三根中，先針對智辯，接下來隨著解釋，就是在見道前，以信等九根成就信法兩行，到見道中，是向未知根，現在知道無漏，所以叫做欲知。像這樣依次經歷思惟道和無學道，轉名為知根。 English version. 'It is said that responding to their requests with the virtue of compassion is the meaning of providing. 'Below 'Yuweigong',' there are eight categories of Dharma doors to praise the virtues of the Sravakas (hearers, those who attain enlightenment by listening to the teachings) (Shengwen 聲聞). Or it can be divided into six categories, then the last two categories are regarded as a summary, it's just different ways of opening and closing. As it is said later, various scriptures praise virtues, mostly using rhetoric and sentences to describe and praise, but here it specially cites various Dharma doors to praise, this is to highlight that people must have virtue, and virtue must be in people, using virtue to highlight the meaning of people. The following is also the same. It is also said that these three types of people can also be praised. The text is in Sravakas, now taking the purpose of the Prajna (wisdom) (Bore 般若) section, so the Two Vehicles (the vehicles of Sravakas and Pratyekabuddhas) (Ercheng 二乘) also use the later teachings. These two explanations are different, mostly because the names of the Three Falsities (Sanjia 三假) cover the Separate Teaching (Biejiao 別教) and the Perfect Teaching (Yuanjiao 圓教). 'Below 'Yuwei Juzhide',' it is explained in terms of wisdom and severance. If discussing the Two Virtues, severance and realization must be possessed at the same time, discussing in terms of realm. The Path and Cessation are originally one, now making different explanations, it is also a convenient way of saying it. As it is usually said, it should be distinguished by the two types of liberation. Next, praising with the Ten Wisdoms, the so-called One Dharma Wisdom, etc., is to cultivate the Four Contemplations in the Nine Grades of the Desire Realm, and generate Unobstructed Wisdom. Like this, what is generated under each Truth is the Four Dharma Wisdoms. In the above Two Realms, each cultivating the Four Contemplations is the Four Comparative Wisdoms. Comparison is comparing the previously generated wisdom. In general, combining them is one Comparative Wisdom. And Other-Mind Wisdom, Worldly Wisdom are four. Adding the later Four Noble Truths Wisdom and Exhaustion Wisdom, Non-Birth Wisdom, together are Ten Wisdoms. If only combining the front and back Four Noble Truths as eight, adding Exhaustion Wisdom and Non-Birth Wisdom, then the number ten is also sufficient. It should be known that this is just different ways of opening and closing. 'Below 'Five Suffering Wisdoms',' it is explaining the Sixteen Aspects of Contemplation again, but it is expanding the above content. In the Wisdom of Accumulation, the sentences seem to be somewhat disordered, in the Exhaustion Wisdom and Non-Birth Wisdom, quoting the commentary can be understood. Adding the Real Wisdom in order, it becomes Eleven Wisdoms. According to the Great Teaching, it is not related to opening and revealing, it is only in the Buddha, not reaching the Two Vehicles, still targeting the Learners and Non-Learners, explaining the differences in increase and decrease, as it is said in the text. Next, praising the Three Roots, first targeting Wisdom and Eloquence, then following the explanation, is that before the Path of Seeing, with the Nine Roots such as Faith, achieving the two practices of Faith and Dharma, reaching the Path of Seeing, it is towards the Unknown Root, now knowing the Unobstructed, so it is called Wanting to Know. Like this, experiencing the Path of Thinking and the Path of Non-Learning in order, it is transformed into the Knowing Root.
【English Translation】 Modern Chinese translation: The so-called responding to their requests with the virtue of compassion is the meaning of providing. 'Below 'Yuweigong',' there are eight categories of Dharma doors to praise the virtues of the Sravakas (hearers, those who attain enlightenment by listening to the teachings). Or it can be divided into six categories, then the last two categories are regarded as a summary, it's just different ways of opening and closing. As it is said later, various scriptures praise virtues, mostly using rhetoric and sentences to describe and praise, but here it specially cites various Dharma doors to praise, this is to highlight that people must have virtue, and virtue must be in people, using virtue to highlight the meaning of people. The following is also the same. It is also said that these three types of people can also be praised. The text is in Sravakas, now taking the purpose of the Prajna (wisdom) section, so the Two Vehicles (the vehicles of Sravakas and Pratyekabuddhas) also use the later teachings. These two explanations are different, mostly because the names of the Three Falsities cover the Separate Teaching and the Perfect Teaching. 'Below 'Yuwei Juzhide',' it is explained in terms of wisdom and severance. If discussing the Two Virtues, severance and realization must be possessed at the same time, discussing in terms of realm. The Path and Cessation are originally one, now making different explanations, it is also a convenient way of saying it. As it is usually said, it should be distinguished by the two types of liberation. Next, praising with the Ten Wisdoms, the so-called One Dharma Wisdom, etc., is to cultivate the Four Contemplations in the Nine Grades of the Desire Realm, and generate Unobstructed Wisdom. Like this, what is generated under each Truth is the Four Dharma Wisdoms. In the above Two Realms, each cultivating the Four Contemplations is the Four Comparative Wisdoms. Comparison is comparing the previously generated wisdom. In general, combining them is one Comparative Wisdom. And Other-Mind Wisdom, Worldly Wisdom are four. Adding the later Four Noble Truths Wisdom and Exhaustion Wisdom, Non-Birth Wisdom, together are Ten Wisdoms. If only combining the front and back Four Noble Truths as eight, adding Exhaustion Wisdom and Non-Birth Wisdom, then the number ten is also sufficient. It should be known that this is just different ways of opening and closing. 'Below 'Five Suffering Wisdoms',' it is explaining the Sixteen Aspects of Contemplation again, but it is expanding the above content. In the Wisdom of Accumulation, the sentences seem to be somewhat disordered, in the Exhaustion Wisdom and Non-Birth Wisdom, quoting the commentary can be understood. Adding the Real Wisdom in order, it becomes Eleven Wisdoms. According to the Great Teaching, it is not related to opening and revealing, it is only in the Buddha, not reaching the Two Vehicles, still targeting the Learners and Non-Learners, explaining the differences in increase and decrease, as it is said in the text. Next, praising the Three Roots, first targeting Wisdom and Eloquence, then following the explanation, is that before the Path of Seeing, with the Nine Roots such as Faith, achieving the two practices of Faith and Dharma, reaching the Path of Seeing, it is towards the Unknown Root, now knowing the Unobstructed, so it is called Wanting to Know. Like this, experiencing the Path of Thinking and the Path of Non-Learning in order, it is transformed into the Knowing Root.
知已等。十六心行。前釋諦智已明。今複列之何邪。然向所明但是舉類嘆德。非專約行。若約行次應在智前。今言心行。義當後果。亦復何咎。但疑缺一今字云云。亦委如簽釋況十六行之言復該眾義故不一途。如疏云云。又心行雲者。義有即離。今簡即從離。亦且一往。以十六行法相在小故也。三假嘆德言法假等者。先指體釋名。謂受名在初。想行從之。識為受主故。通得名受。而曰自實無體藉他方有者。言所以假也。止觀所謂無主而生是也。又曰一虛二實相形得名者。釋虛實也。而曰只實而虛。合雲實虛從通結示云爾。惟其實虛。此實所以為幻。幻故成於通義。三假之中各有三觀。準上別約三觀說也。法假即虛者。謂法以虛故不實。不實故空。是為空觀。空即假實者。對假名實。實而非實。實處即空故。一色一香本當于假。以體空故無非般若。以即理故空只是假。即假觀也。觀字是中者。惟其中有非空非假之體。而有能空能假之用。故空假為方便得入中道。以中奪邊故二邊但有其名不名為觀。由中實故始得言之。此並約法假明也。其次二觀類推可解云云。若約三假明圓觀者。圓無別圓。但依次第融歸一心即空假中。自然亡照。於是得矣。智論下。引喻釋成為三。初立二喻。如狗臨井喻意可知。叱應作吠。相影二字恐
倒。眾生亦爾下。合也。仍該三義。謂法假等。如文云云。又一切法但從名字和合名為身等。更無餘名者。無別名也。亦應作法。所謂三界無別法。唯一假名是也。諸皆即事為名為分等可知。三空等下。釋嘆三昧德也。由假達空故。次嘆三空。亦因果次第。謂法假故空等。對義可知云云。故大論下。引論明三十七品為趣涅槃門。則道品為能趣。趣于所趣涅槃之門。又謂涅槃門有三。則三空。又為趣涅槃門。是應立兩重門義。謂外門則道品是也。內門則三空是也。是則如來大寂滅樂三德堂奧尤為深邃也。言空門者下。牒釋也。謂觀諸法無我。我所則去。其蔽者。從因緣和合而有。則了法緣主當處即空也。無有作受則稱本自空也。由三義故名曰空門。無相門者。謂觀身雖空領上空門。而有相在對治相著。以修無相故。如說屈伸俯仰等。皆所謂相也。相本無實而動轉者風。風依于識則有所作。識若滅者唸唸無故何有于相哉。無相則無我。而見有男女等相。是有我心在無智慧故。妄見有骨鎖連持等相。所謂皮骨覆機關動作。如木偶是也。事見列子云云。無作門者。凡所作相依于無相。無相亦無。所作安有。故曰無相亦無是名無作。是三空門為諸禪中要。若無此定不名三昧。易多退失故。說唯三種人能到涅槃。謂持戒觀空精進。
有是三者則三十七品思過半矣。由初門故得三解脫。則第二門從而可造。其去秘藏不遙矣。四諦十二緣下。總結嘆可知。若以諦緣自為二科。殆似煩重。況后嘆緣覺文亦有是句何乎。今得以申析之。然諦緣度等以藏。則利鈍各稟。開合之異。今是通乘。故得會而為一。則有同別也。如疏云云。又曰四諦鈍根者觀下。兼后因緣利鈍者觀。則有通有別。及出大經。各通四教。則隨文用與義不一揆也。二列緣覺眾。言大仙緣覺者。標位有三。謂一者獨覺等。本列緣覺而以大仙云者。即所謂以外況內。取其悟同得以稱之。二因緣覺。即今所列同聞是也。雖出佛世與彼獨悟無生。何以異焉。非斷非常等。凡約三義釋。通而言之。以緣生故非斷。以緣滅故非常。非斷非常。所嘆之德盡矣。三小辟支佛亦云獨覺。于其兩間有同有異。以類同故出無佛世。以根異故小大則殊。大不制果故唯無學。此仍住因猶學人耳。支佛根性頗不易明。大略如此云云。料簡二重。初問該二意。謂三乘若一向異不應兩處各明諦緣。次列菩薩。仍名羅漢。若一向同則三乘何別。答言。於一境上取悟自差。謂通約諦緣本同一境。而隨機異解取悟不一。故譬之三獸度河等云云。故大經下。引同證別。以境同故通觀因緣。以證別故得菩提異。亦應兼出四種四諦。如
上云云。良由下。結旨酬答可知。次問意以大仙緣覺本出無佛世。今何列在同聞眾耶。以經無獨覺之名故。通以緣覺為問。答謂緣覺佛世亦有。但在聲聞數攝。今言緣覺出無佛世者。此約獨覺云爾。列菩薩眾為五。翻譯名義云云。大道心者。以今言之。則實智方便智諸功德皆成就也。大士亦曰開士。謂能任持大事開通法道也。約教中言心勝道卑者。菩薩先人後己。篤于為物故勝聲聞。此當藏三祇百劫。未論斷惑故劣於羅漢。通雖異藏。而教無變造之詮。故說留習。習不獨生故。說扶愿。所以異也。十地行圓當知如佛者。以第十地亦名菩薩故得如名。謂與當教佛齊也。非成不成者。謂以無作心觀不二境。則諸行無作故非成。一念圓證故非不成。今此下。結判前所列菩薩義。今此正當衍教初門。則是共行十地至第八地。有兼通含別之義。以正兼接故云密兼。非顯密之密也。若據大品三種發心。則又三教各詮之義應通。二說可也。皆羅漢者。明菩薩位也。三祇菩薩既未斷惑不名羅漢。至果方得稱之。又本行雲者。文有二意。一約菩薩至果得名。二約如來正施小化一往俯同印證云爾。至后二味乃當廢斥。何皆之有。於三教菩薩。約位格量如文。又引大品文證。謂是菩薩別立忍名。是亦褒揚菩薩引進二乘之意。然前于聲聞明皆羅
【現代漢語翻譯】 現代漢語譯本： 上文說『云云』，是因為下文有所解釋。通過總結要旨和酬答，可以明白。接下來提問，意思是說大仙（Maharsi，偉大的仙人）和緣覺（Pratyekabuddha，獨覺）本來是出現在沒有佛陀的時代，為什麼現在被列在共同聽法的聽眾之中呢？因為經典中沒有單獨提到獨覺這個名稱，所以用緣覺來統稱提問。回答說，緣覺在佛陀住世的時代也是有的，只是被歸類在聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）之中。現在說緣覺出現在沒有佛陀的時代，這是指獨覺而言。菩薩（Bodhisattva，為求菩提而修行的人）眾被分為五類，翻譯和名稱的意義如前所述。所謂『大道心』，用現在的話來說，就是實智（真實智慧）、方便智（善巧方便的智慧）等各種功德都成就了。大士也叫做開士，意思是能夠承擔大事，開通佛法之道。如果從教義上來說，心勝於道，是因為菩薩先人後己，一心為眾生著想，所以勝過聲聞。這相當於藏教的三祇百劫，還沒有討論斷除迷惑，所以不如阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。雖然藏教不同，但教義中沒有改變和創造的詮釋，所以說保留習氣。因為習氣不是憑空產生的，所以說扶助願力。這就是不同之處。十地（Bhumi，菩薩修行的十個階段）的修行圓滿，應當知道如同佛陀一樣，因為第十地也叫做菩薩，所以可以這樣說。所謂『非成不成』，意思是說用無作心（不執著的心）來觀察不二的境界，那麼一切行為都是無作的，所以不是成就。一念之間圓滿證悟，所以不是不成就。現在這段話，總結判斷前面所列舉的菩薩的意義。現在這裡正當衍教（方廣教）的初門，也就是共同修行的十地，直到第八地，有兼通含別的意義。因為既是正教又是兼接，所以說是密兼，不是顯密（明顯的和秘密的）的密。如果根據《大品般若經》的三種發心，那麼又有三教各自詮釋的意義，應該融會貫通。兩種說法都可以。『皆羅漢』，說明菩薩的果位。三祇菩薩既然沒有斷除迷惑，就不能稱為阿羅漢，到證果的時候才能這樣稱呼。另外，所謂『本行』，文中有兩種意思。一是說菩薩到證果的時候才能得到這個名稱，二是說如來（Tathāgata，佛陀的稱號之一）爲了方便施設小乘教化，暫時俯就認同印證而已。到後來的二味（醍醐味）的時候，就應當廢棄這種說法。怎麼能都一樣呢？對於三教的菩薩，按照果位來衡量，就像文中所說的那樣。又引用《大品般若經》的文句來證明，說是菩薩特別設立忍辱的名稱，這也是爲了褒揚菩薩，引導二乘（聲聞乘和緣覺乘）的用意。然而，前面在聲聞中說明『皆羅 漢』
【English Translation】 English version: The above says 'and so on' because the following explains it. Through summarizing the main points and responding, it can be understood. Next, the question is raised, meaning that the Maharsi (great sage) and Pratyekabuddha (solitary Buddha) originally appeared in times without a Buddha, so why are they now listed among the audience who commonly hear the Dharma? Because the sutras do not mention the name of Pratyekabuddha separately, the term Pratyekabuddha is used to collectively refer to the question. The answer is that Pratyekabuddhas also exist in the era when the Buddha is in the world, but they are classified among the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings). Now, saying that Pratyekabuddhas appear in times without a Buddha refers to solitary Buddhas. The Bodhisattva (a person who practices to seek Bodhi) assembly is divided into five categories, and the meaning of the translation and names is as mentioned earlier. The so-called 'great aspiration for enlightenment', in today's terms, means that all kinds of merits such as real wisdom (true wisdom) and expedient wisdom (skillful means of wisdom) are accomplished. The great being is also called an enlightened being, meaning that they can undertake great events and open up the path of the Dharma. If we speak from the doctrine, the mind is superior to the path, because the Bodhisattva puts others before themselves and is wholeheartedly concerned for sentient beings, so they are superior to the Śrāvakas. This is equivalent to the three asamkhya kalpas of the Tripitaka teaching, and there is no discussion of cutting off delusions, so it is inferior to the Arhat (a saint who has cut off all afflictions and attained liberation). Although the Tripitaka teaching is different, there is no change or creation of interpretation in the doctrine, so it is said to retain habits. Because habits are not produced out of thin air, it is said to support vows. This is the difference. The practice of the ten Bhumis (ten stages of Bodhisattva practice) is complete, and it should be known to be like the Buddha, because the tenth Bhumi is also called Bodhisattva, so it can be said that way. The so-called 'neither accomplishment nor non-accomplishment' means that using the non-acting mind (a mind without attachment) to observe the non-dual realm, then all actions are non-acting, so it is not accomplishment. Perfect enlightenment is attained in a single thought, so it is not non-accomplishment. This passage now summarizes and judges the meaning of the Bodhisattvas listed earlier. Here now is the initial gate of the expansive teaching, that is, the ten Bhumis of common practice, up to the eighth Bhumi, which has the meaning of both encompassing and distinguishing. Because it is both the main teaching and the connecting teaching, it is said to be a secret combination, not the secret of the obvious and the secret. If according to the three aspirations of the Mahaprajnaparamita Sutra, then there is also the meaning of each of the three teachings interpreting it, which should be integrated. Both statements are acceptable. 'All Arhats' indicates the position of the Bodhisattva. Since the Bodhisattva of the three asamkhya kalpas has not cut off delusions, they cannot be called Arhats, and they can only be called that when they attain the fruit. In addition, the so-called 'original practice' has two meanings in the text. One is that the Bodhisattva can only get this name when they attain the fruit, and the other is that the Tathagata (one of the titles of the Buddha) temporarily condescends to agree with the seal of approval in order to facilitate the establishment of the Hinayana teaching. In the later two flavors (the flavor of ghee), this statement should be abandoned. How can they all be the same? For the Bodhisattvas of the three teachings, measure them according to their positions, as stated in the text. It also quotes the sentences from the Mahaprajnaparamita Sutra to prove that the Bodhisattva specially established the name of forbearance, which is also to praise the Bodhisattva and guide the intention of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, earlier in the Śrāvakas, it was explained that 'all are Arhats'.
漢。則無間于學無學。今于菩薩有收有簡。此何意耶。答中以菩薩形無定準為釋。今謂是固一說。而不無餘意。前約聲聞。唯學無學則進有學以至無學故皆名之。今明菩薩既涉別圓則有後位可望。故約真似對論收簡。疏不云者略耳。問若下。釋重明所以。謂今明菩薩形服既通。或同凡小未免混濫。故復更明則知進退有在。謂貴小乘者。使知大小德齊。所以進小乘也。取名相者。悟凡聖道越。所以退凡夫也。故重明之。次出余意。實智功德下。凡十一科。于中先嘆智德。有實智有方便智。實智照空。即般若之體。方便智照有。即般若之用。如維摩明實慧方便縛脫四句。與今近之矣云云。曏者明位下。重出明位嘆德共別所以。今約通教七八以對二智。則七地無生忍位故當實智。過此則權智也。不約被接義釋。更復何乎。行獨大乘者。嘆以別在菩薩所乘也。二乘無分故云獨大云云。四嘆眼者。具應明五眼。而有進否之異。菩薩在因行位未圓則唯四眼。未至極果故無佛眼。然以如佛義推。通亦應具。若圓頓初心雖是肉眼。以解勝故名為佛眼。今於十信云者。則復以似證進之爾。次嘆通者。準眼例之。故唯五通。讓極果故。不至於六。進否如上云云。三達者下。於六通中明達三世謂之三明。文誤一來字。十力者。具列如智論。于
【現代漢語翻譯】 現代漢語譯本： 如果這樣，那麼在有學和無學之間就沒有區別了。現在對於菩薩，卻有收錄有簡擇，這是什麼意思呢？回答中以菩薩的形象沒有固定的標準來解釋。我認為這固然是一種說法，但並非沒有其他含義。前面談論聲聞時，只有有學和無學，因為從有學進步到無學，所以都稱之為聲聞。現在說明菩薩既然涉及別教和圓教，就有更高的果位可以期望，所以從真和似相對的角度來討論收錄和簡擇。《疏》中沒有說明這一點，只是省略了而已。 『問若下』，解釋重複說明的原因。意思是說，現在說明菩薩的形象和服飾既然是共通的，或者與凡夫和小乘相同，難免會混淆。所以再次說明，就知道進退有所依據。對於看重聲聞乘的人，使他們知道大乘和小乘的功德是相同的，從而促進他們進入大乘。對於執著于名相的人，使他們領悟到凡夫和聖人的道路是超越的，從而捨棄凡夫的執著。所以要重複說明。接下來闡述其他的含義。『實智功德下』，共有十一科。其中先讚歎智慧的功德，有實智和方便智。實智照見空性，就是般若的本體。方便智照見有，就是般若的作用。如同《維摩經》中闡明的實慧和方便的束縛與解脫四句，與這裡的意思相近。 『曏者明位下』，再次闡明說明果位和讚歎功德的共同和區別之處。現在用通教的七地和八地來對應兩種智慧，那麼七地的無生忍位就相當於實智，超過這個階段就是權智了。如果不從被接引的角度來解釋，又該如何解釋呢？『行獨大乘者』，讚歎只有菩薩才能乘坐的大乘。二乘沒有資格，所以說『獨大』。 四嘆眼，應該說明五眼，但有進和否的區別。菩薩在因地修行階段還沒有圓滿，所以只有四眼，沒有達到最高的果位，所以沒有佛眼。然而，以如佛的含義來推斷，通教也應該具備五眼。如果是圓頓教的初心菩薩，雖然是肉眼，但因為有殊勝的理解，所以稱為佛眼。『今於十信云者』，那麼就再次用相似的證悟來提升自己。 接下來讚歎神通，按照眼睛的例子，所以只有五通，因為要謙讓最高的果位，所以沒有第六通。進和否的情況如上所述。『三達者下』，在六通中說明通達過去、現在、未來三世，稱之為三明。文中『一來』二字是錯誤的。『十力者』，完全按照《智論》中所列舉的。
【English Translation】 English version: If that were the case, there would be no distinction between those who are still learning and those who have completed their learning. Now, with regard to Bodhisattvas, there is both inclusion and selection. What does this mean? The answer explains that the form of a Bodhisattva is not fixed. I believe this is certainly one explanation, but there are other meanings as well. When discussing Sravakas earlier, there were only those who are still learning and those who have completed their learning, because they progress from being still learning to completing their learning, so they are all called Sravakas. Now, it is explained that since Bodhisattvas are involved in both the Separate Teaching (biejiao) and the Perfect Teaching (yuanjiao), there are higher stages to be expected, so the discussion of inclusion and selection is from the perspective of contrasting the true and the similar. The 『Commentary』 (shu) does not mention this, it is simply omitted. 『Question: If below』 explains the reason for the repeated explanation. It means that now that it is explained that the forms and clothing of Bodhisattvas are common, or the same as ordinary people and those of the Small Vehicle (Hinayana), confusion is inevitable. Therefore, it is explained again so that it is known that there is a basis for advancement and retreat. For those who value the Sravaka Vehicle, it is to make them know that the merits of the Great Vehicle (Mahayana) and the Small Vehicle are the same, thereby promoting their entry into the Great Vehicle. For those who are attached to names and forms, it is to make them realize that the path of ordinary people and sages is transcendent, thereby abandoning the attachments of ordinary people. Therefore, it must be explained again. Next, the other meanings are elaborated. 『Real Wisdom Merit below』, there are a total of eleven categories. Among them, the merit of wisdom is praised first, there is Real Wisdom (shizhi) and Expedient Wisdom (fangbianzhi). Real Wisdom illuminates emptiness, which is the substance of Prajna (banruo). Expedient Wisdom illuminates existence, which is the function of Prajna. Just like the four phrases of bondage and liberation of Real Wisdom and Expedient Means explained in the 『Vimalakirti Sutra』, it is similar to the meaning here. 『Formerly, explaining the position below』, it re-explains the commonalities and differences between explaining the position and praising the merits. Now, using the seventh and eighth grounds of the Common Teaching (tongjiao) to correspond to the two wisdoms, then the position of Non-Origination Tolerance (wushengren) of the seventh ground is equivalent to Real Wisdom, and beyond this stage is Provisional Wisdom (quanzhi). If it is not explained from the perspective of being received and guided, how else can it be explained? 『Those who practice the Great Vehicle alone』, it praises the Great Vehicle that only Bodhisattvas can ride. The Two Vehicles (the Sravaka Vehicle and the Pratyekabuddha Vehicle) are not qualified, so it is said 『alone is great』. Fourthly, praising the eyes, the Five Eyes (wuyan) should be explained, but there are differences in advancement and denial. Bodhisattvas are not yet complete in the stage of practice in the causal ground, so they only have four eyes, and have not reached the highest fruit, so they do not have the Buddha Eye (foyan). However, inferring from the meaning of being like a Buddha, the Common Teaching should also possess the Five Eyes. If it is a Bodhisattva of the initial mind of the Perfect and Sudden Teaching (yuantunjiao), although it is the Flesh Eye (rouyan), it is called the Buddha Eye because of its superior understanding. 『Now, in the Ten Faiths (shixin) it is said』, then they will once again use similar realization to improve themselves. Next, praising the supernormal powers, according to the example of the eyes, so there are only Five Supernormal Powers (wutong), because they want to defer to the highest fruit, so there is no Sixth Supernormal Power. The situation of advancement and denial is as described above. 『Those who understand the three below』, in the Six Supernormal Powers (liutong), it is explained that understanding the three times of the past, present, and future is called the Three Clear Understandings (sanming). The words 『one come』 in the text are wrong. 『The Ten Powers (shili)』, are fully listed as in the 『Mahaprajnaparamita Sastra』.
中不厭生死力者。惟其具餘九力。抑由無我故。于生死而不厭倦。則力莫大焉。二乘無是力故不免怕怖。求出離也。四無量心者。謂其緣心廣大故稱無量。本是梵行。今嘆菩薩。是亦菩薩德也。縱具前三。而未能捨未善也。惟能彼已無著。斯其為行至矣。故注云云。余諸法相名義。如法界次第可知。金剛滅定者。嘆斷德也。對前諸科多皆屬智。是為智斷二德。智謂以智斷惑。斷謂因斷會證。所謂無礙道斷言智德也。解脫道證言斷德也。又曰。智德實斷斷。謂以智則實有所斷。斷德不斷斷。謂不斷則已斷必有證。亦由斷故證。此理尤難明。又斷之為言斷也(上音)斷而不續是為斷義。亦無能所可得圓覺。所謂首已斷故無能斷者。故譬之如金剛。定能碎煩惱而自體不動。即其理也。首楞嚴。此翻健相。謂其自性勇健。偏能降魔制敵故也。復有千萬億下。三列雜類眾。凡為四。一人。二士。三天。四賢。分科翻譯可知。賢眾文誤。作人正釋五戒者。謂離(去音)殺盜淫等。但防身口而不言意業。舉末可以知本也。飲酒一戒通防二業者。略不言意。對上云爾。亦義如上釋此當人乘。未論小大防不防義。若離對十善則天乘也。因引提謂波利文者。即佛初成道未轉法輪。且為二人符其本習。說五戒法。故有今問答之文。具明五戒不
四不六廣大包涵無乎不在。則有五星等八事一一主對云云。以不殺下。以五戒配五方。則東方屬木。木主仁。仁以養生為本。故不殺配之。余戒類此。如諸文云云。若約圓頓教旨。得意持犯無非圓乘。具如光明疏釋云云。然此一經說時在初而非初教。以其三寶未備非出世教本故。亦既施小兼收旁攝可也。昔人不達立為人天初教。致為今家七義所破。具在玄文。亦委如別章云云。鄰聖曰賢。又曰假名行人者。一往賢聖對釋。故曰鄰聖。跡而言之。方當近事。尚未得為觀行中人。故以假名稱之。猶名字也。皆行阿羅漢者。以此冠下。則無學行位及十地等皆所修法。故知跡雖同凡。本皆羅漢及菩薩等。若此進退未易評量。要之但是預佛嘉會。其為本跡莫得而議也。十地有三種下。皆經論所出不同。自非一家教旨區以別之。孰得明其用與淺深哉。謂三種者。一者三乘共行十地。此當通位。如常列釋。二如大論明干慧有二種。一者聲聞干慧地如前共行是也。行位功德全同三藏。故曰聲聞。獨為涅槃。其所習行皆為自度。但在通別。或習觀佛三昧正觀也。不凈觀等助觀也。然皆初心淺行未得禪定理水。雖有薄慧未能相應故。名干慧等云云。于菩薩下。二明菩薩干慧等十地。即文所謂于菩薩初發心。乃至未得順忍者。是以別言之。則
【現代漢語翻譯】 現代漢語譯本： 『四不六廣大包涵無乎不在』，指的是佛法廣大無邊，無所不包，無處不在。其中，『五星等八事』（五星指金、木、水、火、土五星；八事含義待考）一一對應，各有其主對關係。例如，以『不殺』戒為例，五戒與五方相配，東方屬木，木主仁，仁以養護生命為根本，所以『不殺』戒與東方相配。其餘諸戒以此類推，正如其他經文所說。 如果按照圓頓教的宗旨來理解，那麼得意忘形或違犯戒律，都無非是圓滿乘法的體現，具體內容如《光明疏》的解釋。然而，這部經的說法是在初期而非最初的教義，因為它三寶（佛、法、僧）尚未完備，不是出世教的根本。既然已經施以小乘教義，兼收幷蓄其他教義也是可以的。過去的人不明白這一點，把它立為人天乘的最初教義，導致被現在的天臺宗『七義』所破斥，具體內容在《玄文》中有詳細記載。 『鄰聖曰賢』，又說『假名行人』，從一方面來說，『賢』是相對於『聖』而言的，所以說是『鄰聖』。從修行的階段來說，正當近事男、近事女的階段，尚未達到觀行位，所以用『假名』來稱呼，類似於『名字位』。『皆行阿羅漢者』，用這句話來概括，那麼無學位的行位以及十地等，都是所修習的法門。因此可知，雖然外在行為與凡夫相同，但其本質都是阿羅漢或菩薩等。這種進退變化難以衡量，總之，他們都是來參加佛陀的盛會，其本跡難以議論。 『十地有三種』，都是經論中所說的不同說法，如果不是精通一家教義，加以區分，誰能明白它們的用處和深淺呢？所謂三種，第一種是三乘（聲聞乘、緣覺乘、菩薩乘）共行的十地，這相當於通教的位次，如通常所列出的解釋。第二種如《大智度論》所說，干慧地有兩種，一種是聲聞乘的干慧地，如前面所說的共行十地。行位功德完全相同於三藏教，所以說是聲聞乘，只為自己涅槃，其所修習的都是爲了自我解脫，只是在通教和別教上有所不同，或者修習觀佛三昧的正觀，或者修習不凈觀等助觀。然而，這些都是初學者的淺顯修行，尚未得到禪定之水滋潤，雖然有微薄的智慧，但未能相應，所以稱為干慧地等。 在『于菩薩下』，第二種說明菩薩的干慧等十地，也就是經文所說的『于菩薩初發心，乃至未得順忍者』，這是用別教的說法。
【English Translation】 English version: 『The Four Unfathomable, Six Great, All-Encompassing, and Ubiquitous』 refers to the vastness and boundlessness of the Buddha-dharma, encompassing everything and being present everywhere. Among them, the 『Five Stars and Eight Matters』 (Five Stars refer to the planets: Venus, Jupiter, Mercury, Mars, and Saturn; the meaning of Eight Matters needs further investigation) correspond one by one, each having its own principal relationship. For example, taking the precept of 『non-killing』 as an example, the five precepts are matched with the five directions. The East belongs to Wood, and Wood governs benevolence. Benevolence takes nurturing life as its foundation, so the precept of 『non-killing』 is matched with the East. The remaining precepts are analogous to this, just as other scriptures say. If understood according to the tenets of the Perfect and Sudden Teaching, then both being elated and violating precepts are nothing more than manifestations of the Perfect Vehicle. The specifics are as explained in the 『Commentary on the Light Sutra』. However, the teachings of this sutra were given in the early stages, not the very first, because the Three Jewels (Buddha, Dharma, Sangha) were not yet complete, and it is not the foundation of the teachings for transcending the world. Since the teachings of the Small Vehicle have already been given, it is acceptable to inclusively incorporate other teachings. People of the past did not understand this and established it as the initial teaching for humans and gods, leading to its refutation by the 『Seven Meanings』 of the Tiantai school, which are recorded in detail in the 『Profound Text』. 『Neighboring sages are called worthy』, and it is also said 『nominal practitioners』. From one perspective, 『worthy』 is relative to 『sage』, so it is said to be 『neighboring sages』. From the stage of practice, it is precisely at the stage of laymen and laywomen, not yet having attained the stage of contemplative practice, so they are called by 『nominal names』, similar to the 『name stage』. 『All practicing Arhats』, using this phrase to summarize, then the stages of practice of the No-More-Learning and the Ten Grounds, etc., are all the Dharma methods being practiced. Therefore, it can be known that although the external behavior is the same as ordinary people, their essence is all Arhats or Bodhisattvas, etc. These advances and retreats are difficult to measure. In short, they are all attending the Buddha's grand assembly, and their origins and traces are beyond discussion. 『There are three types of Ten Grounds』, all of which are different statements found in the sutras and treatises. If one is not proficient in the tenets of a single school and distinguishes them, who can understand their uses and depths? The so-called three types, the first type is the Ten Grounds practiced jointly by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which corresponds to the common position, as explained in the usual listing. The second type, as stated in the 『Mahāprajñāpāramitāśāstra』, there are two types of Dry Insight Ground, one is the Dry Insight Ground of the Śrāvaka Vehicle, such as the jointly practiced Ten Grounds mentioned earlier. The stages of practice and merits are completely the same as the Tripiṭaka teachings, so it is said to be the Śrāvaka Vehicle, only for one's own Nirvana, and what is practiced is all for self-liberation, only differing in the common and distinct teachings, or practicing the correct contemplation of Buddha-Recollection Samadhi, or practicing the auxiliary contemplation of Impurity Contemplation, etc. However, these are all shallow practices for beginners, not yet having obtained the moisture of meditative concentration, and although there is meager wisdom, it has not yet corresponded, so it is called the Dry Insight Ground, etc. In 『Regarding Bodhisattvas』, the second type explains the Dry Insight and other Ten Grounds of Bodhisattvas, which is what the scripture says, 『From the initial aspiration of Bodhisattvas, up to not yet obtaining Acceptance』, which is stated using the distinct teaching.
同十信外凡。此下二類並通別相間而言。對文可見。乃至菩薩地者。初歡喜地至法雲地。皆名菩薩。借別名通是也。由是言之。別立忍名本當別位。而藉以名通。以其在菩薩則各有忍德勝於二乘。是亦衍門陶汰之意也。使不以借位名之。則混而無辨。余如玄義止觀等文。故知一家借義其有旨哉。佛地等者。亦由前諸菩薩于因地自他功德滿足故。至果時成就種智。得以佛地名之也。若別圓十地始終本是菩薩。不與二乘人共。其位歷然不須借也。但就別自論則猶存教道。故有隔歷之說。唯圓證道一向圓融故。注云云以別之耳。又曰迴向五分法身者。若論迴向本當地前。今反列其後。以嘆迴向者。疏約別接申之。使不滯于空令歸於中。即迴向義也。言具足下。對前偏真五分未足。今為滿足故也。五分不出三身。謂前四分功德身也。知見智身也。以是共嚴性德法身。則三身宛足。其旨彌顯也。迴向為善利者。今略出其二。謂回自向他回因向果。果必至極則回事向理義該之矣。嘆清信女亦具十地功德。於此始開十地三生之說。不出始中終歷於十地共成三十生。所謂增道損生是也。與夫一地具諸地功德。又曰初地不知二地舉足下足。及今所引善入出住。義不一向。乃知圓頓法門理不可盡。嘆居士德中。言七賢有二者。並如文。然于
【現代漢語翻譯】 現代漢語譯本 『同十信外凡』。此下二類並通別相間而言。對照原文可見。『乃至菩薩地者』，指初歡喜地至法雲地，都可稱為菩薩。這是借用別教的名稱來通用於其他教義。由此而言，單獨設立『忍』這個名稱，本來是別教的位次，但借用來通用於其他教義，是因為菩薩在各個階段都具有勝過二乘的忍辱功德。這也是天臺宗陶冶淘汰之意。如果不借用位次名稱，就會混淆而無法分辨。其餘如《玄義》、《止觀》等文所述。可知天臺宗借用名義自有其宗旨所在。『佛地等者』，也是因為之前的各位菩薩在因地時，自利利他的功德圓滿，所以在果地時成就一切種智，因此可以用佛地來稱呼。如果從別教和圓教的十地來說，始終都是菩薩的位次，不與二乘人共有，其位次歷歷分明，不需要借用。但就別教自身來論，仍然存在教道的區分，所以有隔歷之說。只有圓教證道，一向圓融，所以註釋中說『云云以別之耳』。又說『迴向五分法身者』，如果從迴向的本義來說，應當在十地之前。現在反而將其列在後面，是爲了讚歎迴向的功德。疏文大意是，通過別教來接引，申明迴向的意義，使人不執著于空，而歸於中道，這就是迴向的意義。『言具足下』，是相對於前面偏真五分法身的不圓滿，現在是爲了使其圓滿。五分法身不出三身，前面四分是功德身，知見是智慧身，用這些共同莊嚴性德法身，那麼三身就圓滿了，其宗旨更加明顯。迴向是爲了善利，現在簡略地列出兩點，即回自向他，回因向果。果必至極，那麼回事向理的意義就包含在其中了。讚歎清信女也具有十地功德，由此開始闡述十地三生的說法，不出始、中、終，經歷十地，共同成就三十生，這就是所謂的增道損生。與一地具足諸地功德，以及『初地不知二地舉足下足』，和現在所引用的『善入出住』，意義不完全相同。由此可知圓頓法門的道理不可窮盡。讚歎居士的功德中，所說的『七賢有二』，都如原文所述。然而
【English Translation】 English version 'Same as the outer ordinary of the Ten Faiths'. The following two categories are discussed in terms of both specific and general aspects, as can be seen from the text. 'Even to the Bodhisattva Grounds' refers to the grounds from the first Joyful Ground to the Dharma Cloud Ground, all of which are called Bodhisattvas. This is borrowing a specific name for general use. From this, it can be said that establishing the name 'Patience' separately is originally a specific position, but it is borrowed for general use because Bodhisattvas at each stage have the virtue of patience surpassing the Two Vehicles. This is also the meaning of the Tiantai school's refinement and elimination. If the names of borrowed positions are not used, they will be confused and indistinguishable, as described in texts such as 'Profound Meaning' and 'Contemplation'. It can be seen that the Tiantai school's borrowing of meanings has its purpose. 'Buddha Ground, etc.' is also because the previous Bodhisattvas had fulfilled the merits of benefiting themselves and others in the causal ground, so they achieved all-knowing wisdom in the fruition ground, and thus can be called the Buddha Ground. If we talk about the Ten Grounds of the Specific and Perfect Teachings, they are always the positions of Bodhisattvas from beginning to end, not shared with people of the Two Vehicles. Their positions are clearly distinct and do not need to be borrowed. However, when discussing the Specific Teaching itself, the distinction of teachings still exists, so there is talk of separation. Only the Perfect Teaching's realization of the Way is always perfectly harmonious, so the commentary says 'etc. to distinguish them'. Furthermore, it is said that 'dedicating the fivefold Dharma body' should originally be before the Ten Grounds. Now it is listed later to praise the merit of dedication. The gist of the commentary is to use the Specific Teaching to guide and clarify the meaning of dedication, so that people are not attached to emptiness but return to the Middle Way, which is the meaning of dedication. 'The words 'complete below'' are in contrast to the incompleteness of the previous partial true fivefold Dharma body, and now it is to make it complete. The fivefold Dharma body does not go beyond the Three Bodies. The first four parts are the Merit Body, knowledge and vision are the Wisdom Body, and these are used to jointly adorn the Dharma Body of inherent virtue, so the Three Bodies are complete, and its purpose is even more obvious. Dedication is for the benefit of goodness, and now two points are briefly listed, namely dedicating oneself to others and dedicating the cause to the effect. The effect must reach the ultimate, then the meaning of dedicating affairs to principle is included in it. Praising the pure believing woman also possessing the merits of the Ten Grounds, from this begins the explanation of the saying of the Ten Grounds and Three Lives, which does not go beyond the beginning, middle, and end, experiencing the Ten Grounds, and jointly accomplishing thirty lives, which is the so-called increasing the Way and decreasing lives. Along with one ground possessing the merits of all grounds, and 'the first ground does not know the second ground's lifting and lowering of feet', and the currently quoted 'good entry, exit, and dwelling', the meanings are not completely the same. From this, it can be known that the principles of the Perfect and Sudden Dharma Gate are inexhaustible. In praising the merits of the layman, the saying 'the Seven Worthies have two' is as stated in the original text. However,
地前凡有所行。莫不謂之調心順道。使心不調則道不順。道不順則聖無由入。斯言盡矣。此大乘七賢名相稍別未檢。外國稱積財至億為居士。與夫凈名富有七凈財者。相去遠矣。今見世人多尚稱之。不幾於濫且瀆乎。德行具足者。謂德即是行。亦成德之行。今且從初釋義亦可此句為總。下諸功德為別。謂二十二品通言凡八科道品有四云云。唯對位一種除七覺八正屬於見道。余品在前。故但成二十二也。十一切入等諸科名相。具如法界次第云云。問八解脫者。謂有觀有證。今猶在賢觀而未得。何遽嘆邪。答中前七從觀。雖未證滅。從多為言耳。又問解脫何義者。謂以棄背捨去為義。始於棄色無色。棄心無心。心色兩忘終。于滅盡但有緣心。亦應捨去。惜乎小教止是耳矣。至於諸無可舍舍者為誰。能所雙絕無法當情。固非所及也。又問遍等三處何別者。答以見有所棄即所棄為解脫。而見有一切勝境界者。即能勝為勝處。不唯能勝。而又能廣唯心所變。一切處無非青等。其為境界何如哉。是安得不以為勝而作聖解乎。過是斯為善矣。三慧者。謂從聞思修次第增進。為入道之漸。而悉能發慧。故通得其名。以次對位可知。與夫觀音從聞思修入三摩地者。異矣云云。十六諦四諦等。約諦觀門嘆。有通有別。謂世出世間因果之法。
【現代漢語翻譯】 現代漢語譯本 之前所有的行為，無不稱為調心順道。如果心不調和，那麼道就不順暢。道不順暢，聖人就無法進入。這些話已經說得很透徹了。這裡所說的大乘七賢的名相略有不同，未經仔細考證。外國稱積累財富達到億萬的人為居士（在家信佛的男子）。這與《維摩詰經》中富有七凈財（信、戒、慚、愧、聞、施、慧七種清凈之財）的維摩詰居士相比，相差甚遠。現在看到世人大多喜歡這樣稱呼，豈不是近乎濫用和褻瀆嗎？德行具足的人，所謂『德』就是『行』，也是成就德行的行為。現在姑且從最初的解釋開始，也可以把這句話作為總綱，下面的各種功德作為分述。所說的二十二品，總而言之，凡是八科道品有四等等。只有對位這一種，除去七覺支（七種覺悟的因素）和八正道（八種正確的道路）屬於見道位（證悟真理的階段），其餘的品在前，所以只成就二十二品。十一切入（十種禪定境界）等各種科目的名相，詳細情況見於《法界次第》等等。問：八解脫（八種禪定解脫境界）是指有觀想有證悟。現在仍然在賢位觀想而沒有得到證悟，為什麼這麼早就讚歎呢？答：前面的七種是從觀想入手，雖然沒有證得滅盡定（一種最高的禪定境界），但從多數情況來說是這樣的。又問：解脫是什麼意思呢？答：所謂解脫，就是以棄背捨去為意義。開始於棄捨色界（物質世界）和無色界（精神世界），棄捨有心和無心，心和色兩方面都忘卻，最終達到滅盡定，但還有緣心（與外境相緣的心）也應該捨去。可惜小乘佛教（聲聞乘）只是這樣而已。至於一切無可捨棄，捨棄者又是誰？能捨和所舍都消泯，沒有任何法可以執著，這當然不是小乘佛教所能達到的境界。又問：遍處（禪定境界）、勝處（禪定境界）、一切入（禪定境界）這三者有什麼區別呢？答：以見到有所棄捨，即所棄捨的境界為解脫。而見到有一切殊勝境界的人，即能勝過一切境界為勝處。不僅能勝過，而且又能廣大地唯心所變現的一切處所，無非是青色等等。這樣的境界怎麼樣呢？怎麼能不認為殊勝而作為聖解呢？超過這個境界就善妙了。三慧（聞慧、思慧、修慧）是指從聽聞、思考、修習次第增進，作為進入佛道的漸進過程，而且都能引發智慧，所以都通稱為慧。依次對位就可以知道。這與觀世音菩薩從聽聞、思考、修習進入三摩地（禪定）不同等等。十六諦（苦、集、滅、道四聖諦的十六種行相）、四諦（苦、集、滅、道四聖諦）等等，是就諦觀法門來讚歎，有通有別。所謂世間和出世間的因果之法。
【English Translation】 English version All actions performed before are called 'adjusting the mind and following the path'. If the mind is not adjusted, the path will not be smooth. If the path is not smooth, the sage cannot enter. These words are exhaustive. The names and characteristics of the seven sages of the Mahayana (大乘) are slightly different and have not been carefully examined. In foreign countries, those who accumulate wealth to hundreds of millions are called Upasaka (居士) (lay Buddhist men). This is far from Vimalakirti (凈名), who is rich in the seven pure treasures (faith, precepts, shame, remorse, learning, giving, and wisdom). Now, seeing that many people in the world like to call themselves that, isn't it almost an abuse and blasphemy? Those who are fully endowed with virtue and conduct, so-called 'virtue' is 'conduct', and it is also the conduct of accomplishing virtue. Now, let's start with the initial explanation, and this sentence can also be regarded as the general outline, and the various merits below as separate descriptions. The so-called twenty-two qualities, in general, all eight categories of the Bodhipakshika-dharmas (道品) have four, and so on. Only in the case of 'correspondence', except for the seven factors of enlightenment (七覺支) and the eightfold noble path (八正道) belonging to the path of seeing (見道), the remaining qualities are in front, so only twenty-two are accomplished. The names and characteristics of the ten all-pervading spheres (十一切入) and other categories are detailed in the 'Successive Stages of Dharma Realms' (法界次第), and so on. Question: The eight liberations (八解脫) refer to having contemplation and realization. Now, they are still contemplating in the stage of the worthy and have not yet attained realization. Why are they praising so early? Answer: The first seven are from contemplation. Although they have not attained cessation, they are speaking from the majority. Also, question: What is the meaning of liberation? Answer: So-called liberation means abandoning and relinquishing. It begins with abandoning the realm of form (色界) and the realm of formlessness (無色界), abandoning the mind with thought and the mind without thought, forgetting both mind and form, and finally reaching cessation, but there is still the conditioned mind (緣心), which should also be abandoned. It is a pity that the Hinayana (小乘) only goes this far. As for all that cannot be abandoned, who is the one who abandons? The duality of the able and the abandoned is extinguished, and there is no dharma to cling to. This is certainly not a realm that the Hinayana can reach. Also, question: What is the difference between the all-pervading spheres (遍處), the spheres of mastery (勝處), and the all-embracing spheres (一切入)? Answer: Seeing that there is something to be abandoned, that which is abandoned is liberation. And seeing that there are all supreme realms, that which can overcome all realms is the sphere of mastery. Not only can it overcome, but it can also broadly transform all places that are transformed by the mind, which are nothing but blue, and so on. What is such a realm like? How can one not regard it as supreme and make it a holy understanding? Surpassing this realm is excellent. The three wisdoms (三慧) (hearing, thinking, and cultivation) refer to the gradual progress from hearing, thinking, and cultivation, as a gradual process of entering the Buddhist path, and they can all generate wisdom, so they are all commonly called wisdom. It can be known by corresponding to the positions in order. This is different from Avalokiteshvara (觀音) entering Samadhi (三摩地) (meditation) from hearing, thinking, and cultivation, and so on. The sixteen truths (十六諦) (the sixteen aspects of the four noble truths (四聖諦) of suffering, accumulation, cessation, and path), the four truths (四諦), and so on, are praised in terms of the contemplation of the truths, which have both general and specific aspects. The so-called laws of cause and effect in the mundane and supramundane worlds.
總而為四。謂苦集滅道。別分四種。則生滅無生無量無作。約真中巧拙以論。一皆審實故稱為諦。若委分別。義不可盡。今依疏釋。謂于忍位中有上中下遍觀等異。凡十六諦行。從行言之。則曰觀門。從所觀境。則曰諦門。並指如上說云云。四三二一品觀者。不出以四善根嘆居士德也。自暖至世第一。而有逆數順除之異。逆數則前前加於後後。順除則後後減於前前。如文可知。或約四果從後向前。非此中意。故從前釋得九十忍者。舊說凡三釋。並不用。今取經正別結文。自二十二品下諸法相共成八十一數。兼四禪等九。恰得九十忍。幸有明文數義足用。何必其他。而通稱忍者。無他亦安之而已。既曰調心方法。有何一法而非忍乎。列天數中。言以萬數(上音)萬者。只是萬萬成億耳。餘三本不同。總別開合具略之異。對證可知。五喜樂天者。文兼二說。謂五支者。即四禪所發支林功德。非關天數。若云后五凈者。即五那含天是也。而言喜樂者。亦義言之爾。此乃三果聖人散跡諸天。本無定所。楞嚴所謂如今世間曠野深山聖道場地。皆阿羅漢所住持故。世間粗人所不能見是矣。以次四禪附列於此。委如俱舍云云。天定功德定等。如疏節釋。即修報二義也味謂味著禪定。但于根本定上有所味著是也。若於禪無著。則曰凈禪
【現代漢語翻譯】 現代漢語譯本 總而言之，可以歸納為四聖諦：苦、集、滅、道。（苦(duhkha)：痛苦，集(samudaya)：痛苦的根源，滅(nirodha)：滅除痛苦，道(magga)：通往滅苦的道路）。如果細分，則有生滅、無生、無量、無作四種差別。從真、中、巧、拙的角度來討論，每一種都是真實不虛的，所以稱為『諦』。如果詳細分別，其含義無窮無盡。現在依照《疏》的解釋，在忍位（ksanti）中，有上、中、下、遍觀等不同，總共有十六諦行。從『行』的角度來說，就稱為『觀門』；從所觀的『境』來說，就稱為『諦門』。都是指如上所說的內容。所謂『四三二一品觀』，是爲了讚歎居士的德行，不出四善根（catvari kusala-mulani）。從暖位（usmagata）到世第一位（laukikagradharma），有逆數和順除的差別。逆數是前前加於後後，順除是後後減於前前，如文中所說。或者可以按照四果（srota-apanna, sakrdagamin, anagamin, arhat）從後向前的順序來解釋，但不是這裡的本意。所以按照前面的解釋，得到九十忍。舊說有三種解釋，都不採用。現在採用經文的正確分別結論，從二十二品以下，諸法相共同構成八十一數，加上四禪等九，恰好得到九十忍。幸好有明確的經文，數字含義足夠使用，何必採用其他解釋。而通稱為『忍者』，沒有其他含義，只是安住於此而已。既然說是調心的方法，哪一種方法不是忍呢？在列舉天數時，說以萬數（上音），『萬』只是萬萬成億的意思。其餘三個版本不同，總、別、開、合，詳細程度不同，對照原文就可以知道。五喜樂天，經文兼有兩種說法。一種說法是『五支』，即四禪所產生的支林功德，與天數無關。另一種說法是『后五凈』，即五那含天（panca suddhavasa）。說『喜樂』，也是從意義上來說的。這是三果聖人散居在諸天之中，沒有固定的住所。《楞嚴經》所說的『如今世間曠野深山聖道場地，皆阿羅漢所住持故，世間粗人所不能見』就是這個意思。依次將四禪附列於此，詳細內容如《俱舍論》所說。天定、功德定等，如《疏》的解釋，即修報二義。『味』是指味著禪定，只是在根本定上有所味著。如果對於禪沒有執著，就稱為『凈禪』。
【English Translation】 English version In summary, it can be generalized into the Four Noble Truths: suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (magga). If further divided, there are four types: arising and ceasing, non-arising, immeasurable, and non-active. Discussing from the perspectives of truth, center, skill, and clumsiness, each one is truly real, hence called a 'Truth' (satya). If analyzed in detail, its meaning is inexhaustible. Now, according to the commentary's (疏) explanation, within the stage of forbearance (ksanti), there are differences such as superior, intermediate, inferior, and pervasive observation, totaling sixteen Truth-practices. From the perspective of 'practice' (行), it is called the 'gate of observation' (觀門); from the perspective of the 'object' (境) being observed, it is called the 'gate of Truth' (諦門). Both refer to the content mentioned above. The so-called 'four, three, two, one-fold observation' (四三二一品觀) is to praise the virtues of the householder, not exceeding the Four Roots of Good (catvari kusala-mulani). From the stage of warmth (usmagata) to the highest mundane stage (laukikagradharma), there are differences in reverse counting and sequential subtraction. Reverse counting is adding the preceding to the following, while sequential subtraction is subtracting the following from the preceding, as stated in the text. Alternatively, it can be explained according to the Four Fruits (srota-apanna, sakrdagamin, anagamin, arhat) from back to front, but that is not the intention here. Therefore, according to the previous explanation, ninety forbearances are obtained. The old explanation has three interpretations, none of which are adopted. Now, the correct separate conclusion of the sutra is taken, from the twenty-two categories onwards, the characteristics of all dharmas together constitute the number eighty-one, plus the nine of the four dhyanas (四禪) etc., precisely obtaining ninety forbearances. Fortunately, there is a clear sutra text, and the numerical meaning is sufficient for use, why use other explanations? And the general term 'forbearer' (忍者) has no other meaning, it is simply abiding in it. Since it is said to be a method of taming the mind, what method is not forbearance? When listing the number of heavens, it is said to be in tens of thousands (萬數, pronounced shang yin), 'ten thousand' (萬) simply means ten thousand times ten thousand, becoming a hundred million (億). The remaining three versions are different, with differences in generality, specificity, opening, closing, detail, and brevity, which can be understood by comparing the original text. The Heaven of Five Joys and Pleasures (五喜樂天) has two interpretations in the text. One interpretation is 'five branches' (五支), which are the merits of the branches and forests produced by the four dhyanas, and are not related to the number of heavens. The other interpretation is 'the latter five pure abodes' (后五凈), which are the Five Pure Abodes (panca suddhavasa). Saying 'joy and pleasure' (喜樂) is also in terms of meaning. These are the saints of the Third Fruit (anagamin) scattered among the heavens, without a fixed abode. The Surangama Sutra (楞嚴經) says, 'Now in the wilderness, deep mountains, and sacred sites of the world, all are upheld by arhats, so ordinary people of the world cannot see them.' The four dhyanas are listed here in order, and the details are as described in the Abhidharma-kosa (俱舍論). Heavenly samadhi (天定), merit samadhi (功德定), etc., are as explained in the commentary, namely the two meanings of cultivation and retribution. 'Taste' (味) refers to being attached to the taste of samadhi, simply being attached to the fundamental samadhi. If there is no attachment to samadhi, it is called 'pure samadhi' (凈禪).
。如六行觀八聖種等云云。有小五欲者。謂執手笑視等。即其義也。若言六慾。從處言之。四信成就者。謂信三寶及戒。是為四不壞信。亦凈信也。復有五道。下總列。中或但列人天。則受道之器。或通明五道。則沒修羅。以于鬼畜無定形故。若言三善三惡及四趣等。則六道數足云云。又六道中言先後者。先有天人三惡次之。修羅則或有無故。先後不定。或於此經無緣種故。不在所列之數。列他方眾。云他處異見者。謂於他方眾會而見有異。或雖見有去來。而無去來之跡。或見彼眾不起于座而來此土。成就化事等。此皆隨緣異見。總彰不異議化也。復有變十方凈土者。變猶法華變凈之變表凈三土也。接所現凈相。雖無分別。而一往約事。且從示現報土為言。故曰非寂光之凈。蓋寂光凈相唯極智所見。非餘下地及化眾所到也。且曰。現百億高座者。華嚴應相也。及華上者。即樹下千百億化身也。其實皆華藏境界不動不離而升而游。故曰云云。八部大眾各坐寶花者。總彰主伴不思議化事也。佛及大眾各說般若者。蓋般若有二。謂共不共。共如此經。不共即華嚴。雖共不共異。皆般若也。既皆般若亦無非華嚴。故知佛化融通初無彼此。人情自生異見耳。于中疏出八部。以四王各領二眾為八。而諸經又以天龍等為八。其實皆護
法眾也云云。坐九級座者。據疏只應改劫作級。謂層級也。今經本既已正自不須更改。況劫字未必訓級。雖略可也。然以今所集眾各若干數已不思議。況皆來集會各坐此座。而其會廣九百五十里。亦只約世諦說耳。若不思議豈直若干數量而已。如維摩丈室容三萬二千師子座。校此殆不容以廣狹優劣論也。以是知佛化但可作不思議會。若以凡情分別。幾何而不為誕乎。雖然要且未免癡人說夢。問諸經下。問列眾可知。答中謂三界果報可由業論。其如見佛有緣無緣之異。未必一向以善惡分。故曰云云。以例聞法不聞法等。亦應可見。今以大經一文正之。則戒緩未必為障。乘緩斯為障爾。以次二句。則緣無緣之說。乃得其正焉。應更分別乘戒各有三品互論緩急等四句。如文。僉猶皆也。
佛說仁王護國般若波羅蜜經疏神寶記卷第二 大正藏第 33 冊 No. 1706 仁王護國般若波羅蜜經疏神寶記
佛說仁王護國般若波羅蜜經疏神寶記卷第三
四明沙門柏庭善月述
爾時十號下。二發起序文為五。言爾時者。謂當爾眾集之後。現瑞發起之前。適當是時也。十號等者。是教主萬德位號也。所以發起時眾渴仰之心。其為德也至矣。略言有四。曰十號。曰三明。曰智德。曰斷德。凡是德號莫不
【現代漢語翻譯】 現代漢語譯本： 法會大眾也這樣認為。關於坐在九級座上的人，根據疏文，應該把『劫』改為『級』，意思是層級。現在經書的版本已經是正確的，所以不需要更改。況且『劫』字未必是『級』的意思，雖然勉強可以。然而，以現在所聚集的各個大眾的數量來說，已經不可思議。更何況他們都來各自坐在這個座位上，而法會的範圍廣達九百五十里。這也只是按照世俗的說法而已。如果是不思議的境界，豈止是若干數量而已。比如維摩詰的丈室能容納三萬二千個獅子座。與此相比，幾乎不能用廣狹優劣來衡量。因此，要知道佛的教化只能是不思議的法會。如果用凡夫的情感來分別，有什麼不是荒誕的呢？雖然如此，終究免不了是癡人說夢。『問諸經下』，從提問列席大眾可知。回答中說三界的果報可以通過業力來解釋。至於見到佛有緣無緣的差異，未必完全用善惡來區分。所以說『云云』，用來比喻聽聞佛法和不聽聞佛法等等，也應該可以理解。現在用《大般涅槃經》的一段經文來糾正，那麼戒律鬆弛未必是障礙，乘法鬆弛才是障礙。根據這兩句話，那麼有緣無緣的說法，才能得到正確的理解。應該進一步分別乘戒各有三品，互相討論緩急等四句，就像經文所說。『僉』，意思是都。
《佛說仁王護國般若波羅蜜經疏神寶記》卷第二 大正藏第 33 冊 No. 1706 《仁王護國般若波羅蜜經疏神寶記》
《佛說仁王護國般若波羅蜜經疏神寶記》卷第三
四明沙門柏庭善月 述
『爾時十號下』，二發起序文分為五部分。說到『爾時』，是指當大眾聚集之後，出現祥瑞發起之前，恰好是這個時候。『十號』等，是教主萬德的位號。用來發起當時大眾渴求仰慕的心。它的功德是極大的。簡略地說有四種：一是十號（Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan），二是三明（Trividya），三是智德，四是斷德。凡是德號沒有不...
【English Translation】 English version: The Dharma assembly also thought so. Regarding those who sit on the nine-tiered seats, according to the commentary, 'kalpa' (劫) should be changed to 'tier' (級), meaning levels. Now that the version of the sutra is already correct, there is no need to change it. Moreover, the character 'kalpa' (劫) does not necessarily mean 'tier' (級), although it can be勉強 accepted. However, considering the number of each of the assembled masses, it is already inconceivable. What's more, they all come and sit on this seat, and the scope of the assembly is 950 li. This is only according to worldly terms. If it is an inconceivable realm, it is more than just a certain number. For example, Vimalakirti's (維摩) square zhang room can accommodate 32,000 lion seats. Compared to this, it is almost impossible to measure in terms of breadth, narrowness, superiority, or inferiority. Therefore, one should know that the Buddha's (佛) teachings can only be an inconceivable Dharma assembly. If one distinguishes with the emotions of ordinary people, what is not absurd? Even so, it is ultimately unavoidable to be a fool's dream. 'Asking under the various sutras', it can be known from asking the attending masses. The answer says that the karmic retribution of the three realms can be explained by karma. As for the difference between seeing the Buddha (佛) with affinity or without affinity, it is not necessarily entirely distinguished by good and evil. Therefore, it says 'and so on', used to exemplify hearing the Dharma and not hearing the Dharma, etc., which should also be understandable. Now, using a passage from the Mahaparinirvana Sutra (大般涅槃經) to correct it, then laxity in precepts is not necessarily an obstacle, while laxity in the vehicle is an obstacle. According to these two sentences, then the saying of affinity or no affinity can be correctly understood. One should further distinguish that the vehicle and precepts each have three grades, and discuss the urgency of each other, like the sutra says. 'All' (僉) means all.
Shén Bǎo Jì (神寶記), Commentary on the Ren Wang Hù Guó Bān Ruò Bō Luó Mì Jīng Shū (佛說仁王護國般若波羅蜜經疏), Volume 2 Taisho Tripitaka Volume 33, No. 1706, Shén Bǎo Jì (神寶記), Commentary on the Ren Wang Hù Guó Bān Ruò Bō Luó Mì Jīng Shū (佛說仁王護國般若波羅蜜經疏)
Shén Bǎo Jì (神寶記), Commentary on the Ren Wang Hù Guó Bān Ruò Bō Luó Mì Jīng Shū (佛說仁王護國般若波羅蜜經疏), Volume 3
Commentary by Shramana Bó Tíng Shàn Yuè (柏庭善月) of Siming (四明)
'At that time, under the ten titles', the second initiating preface is divided into five parts. Speaking of 'at that time', it refers to the time after the masses gathered and before the auspicious signs appeared, which is exactly this time. 'Ten titles' (十號) etc., are the titles of the teaching master's myriad virtues. It is used to initiate the hearts of the masses at that time who are thirsty for admiration. Its merit is extremely great. Briefly speaking, there are four: first, the ten titles (Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan), second, the three insights (Trividya), third, wisdom virtue, and fourth, severance virtue. All the virtuous titles without...
備在是矣。亦各以其盛者言之。十號名相如別釋云云。智斷德如上解云云。釋迦牟尼對上通號。此其別也。謂釋迦者姓也。此云能仁。牟尼者名也。此云寂默。既仁且默則仁德而靜者也。推而極之。斯佛之道可至焉。為其徒者。可不務乎。天竺凡四姓。釋迦乃金輪種姓。所謂剎帝利是也。余婆羅門等。如別出云云。若夫姓氏之姓。則或姓釋。或瞿曇。或甘蔗等。隨其世系得姓不同。民歸如市者。猶書云。昔者大王居邠。狄人侵之。邑于岐山。從之者如歸市是也。初年八月即如來將說是經。現瑞發起時也。疏引真諦三藏所判。不出有三。一以如來在世四十五年說法。二以轉三法輪用配四十五年之數。三以顯密兩教以判俱時前後。今以一家成說有三不易。以形之當見臧否也。謂如來成道后五十年說法。經論所同。一不可易也(唯十二游經有三十五成道之說。乃機見不同爾)二以小始十二年說四阿含教。二不可易也。三以般若之後靈山八載說法華。三不可易也。以此格彼年數進退居然可知。今謂初年月八日者。當是說諸部般若之後。接次仁王乃其時也。而言月八日者。猶正月初八。文之略耳。方坐猶始坐。亦正也。若佛本住及自證法其住久矣。而曰方坐者。以修顯性云爾。十地非前所謂十地。疏引同性經云云。乃佛所住地。
【現代漢語翻譯】 現代漢語譯本： 準備完畢了。這裡各自用他們最興盛的方面來說。十個稱號的意義，就像另外解釋的那樣。智慧和功德，就像上面解釋的那樣。釋迦牟尼（Śākyamuni，能仁寂默）是對上面所有佛的共同稱呼。這是他的特別之處。所謂釋迦，是他的姓，意思是能仁。牟尼，是他的名字，意思是寂默。既有仁愛又有寂靜，就是仁德而安靜的人。推而廣之，佛的道路就可以達到。作為他的弟子，能不努力嗎？在天竺（India），總共有四個種姓，釋迦是金輪王族，也就是剎帝利（Kṣatriya，武士）種姓。其他的婆羅門（Brāhmana，祭司）等等，就像另外的解釋一樣。至於姓氏的姓，那麼或者姓釋迦，或者姓瞿曇（Gautama），或者姓甘蔗（Ikshvaku）等等，隨著他們的世系得到不同的姓。民眾歸附就像趕集一樣，就像《尚書》里說的，過去大王居住在邠地，狄人侵犯他，於是遷都到岐山，跟隨他的人就像趕集一樣。初年八月，就是如來（Tathāgata，如實而來者）將要說這部經的時候，顯現祥瑞發起的時候。疏鈔引用真諦三藏（Paramārtha，南朝梁代翻譯家）的判決，不出三種情況。第一種情況是如來在世四十五年說法。第二種情況是用轉三法輪（Dharmacakra，佛陀的教法）來配合四十五年的數字。第三種情況是用顯教和密教來判斷同時和先後。現在用一家之言來說有三個不可改變。用來衡量所見的是非。所謂如來成道后五十年說法，是經論所共同認可的，這是第一個不可改變的（只有《十二游經》有三十五年成道的說法，那是根機見解不同罷了）。第二個不可改變的是用小乘開始的十二年說四阿含（Āgama，聖典）教。第三個不可改變的是在般若（Prajñā，智慧）之後，在靈鷲山用八年時間說《法華經》（Lotus Sūtra）。用這個來衡量其他的年數，進退就可以清楚地知道。現在說初年八月，應當是說諸部般若之後，接著是《仁王經》（Kāraṇḍavyūha Sūtra）的時候。說月八日，就像正月初八一樣，是文辭的省略。方坐就像剛開始坐下，也是正當的。如果佛本來就安住以及自己證悟的法，他安住很久了。而說方坐，是用修顯性來說的。十地（Daśabhūmi，菩薩的十個階位）不是前面所說的十地。疏鈔引用《同性經》等等，是佛所安住的境界。
【English Translation】 English version: The preparations are complete. Each is spoken of in terms of its most flourishing aspect. The meanings of the ten titles are as explained separately. Wisdom and virtue are as explained above. Śākyamuni (the Sage of the Śākya clan, the capable and silent one) is a general title for all Buddhas mentioned above. This is his particular distinction. Śākya is his surname, meaning 'capable of benevolence'. Muni is his name, meaning 'silent'. Being both benevolent and silent means being virtuous and tranquil. By extending this to the extreme, the path of the Buddha can be reached. As his disciples, how can we not strive? In India, there are four castes in total. Śākya was of the golden wheel-turning king lineage, which is the Kshatriya (warrior) caste. The other Brahmins (priests), etc., are as explained separately. As for the surname, it may be Śākya, Gautama, or Ikshvaku, etc., depending on their lineage. The people flock to him like a market, just as the Book of Documents says, 'In the past, when the Great King resided in Bin, the Di people invaded him, so he moved the capital to Mount Qi, and those who followed him were like those going to a market.' The eighth month of the first year is when the Tathāgata (the Thus-Come One) was about to preach this sutra, when auspicious signs appeared and initiated it. The commentary quotes the judgment of the Tripiṭaka Master Paramārtha, which does not go beyond three situations. The first situation is that the Tathāgata preached the Dharma for forty-five years during his lifetime. The second situation is to use the turning of the three Dharma wheels (the Buddha's teachings) to match the number of forty-five years. The third situation is to use the exoteric and esoteric teachings to judge simultaneity and sequence. Now, using one school's view, there are three unchangeable points. These are used to measure the rights and wrongs of what is seen. The so-called fifty years of preaching after the Tathāgata's enlightenment is commonly recognized by the sutras and treatises, and this is the first unchangeable point (only the Sutra of the Twelve Ascetics has the saying of enlightenment at thirty-five, which is due to different capacities and views). The second unchangeable point is that the twelve years starting with the Hinayana were used to preach the four Āgamas (scriptures). The third unchangeable point is that after the Prajñā (wisdom) teachings, the Lotus Sutra was preached on Mount Gṛdhrakūṭa for eight years. Using this to measure other years, the advances and retreats can be clearly known. Now, saying the eighth month of the first year should be after preaching the various Prajñā sections, followed by the time of the Kāraṇḍavyūha Sūtra. Saying the eighth day of the month is like saying the eighth day of the first month, which is an abbreviation of the text. 'Just sitting' is like just beginning to sit, which is also proper. If the Buddha originally abides and the Dharma he himself realized, he has abided for a long time. But saying 'just sitting' is to speak in terms of cultivating manifestation. The ten bhūmis (the ten stages of a Bodhisattva) are not the ten bhūmis mentioned earlier. The commentary quotes the Sameness Sutra, etc., which is the state in which the Buddha abides.
亦猶楞伽不次之十。非次第十地也。而疏以別接通等為釋。雖不無是理。終非通方之論。姑置之云云。又曰。入大寂室三昧者。前所住地豈乖寂理。一往以論前所住者智也。今所入者定也。抑凡說法必有由緒。入定而後觀機。觀機而後起說。此其序也。故今入是定。凡為四意申之。一者觀機授藥。二者因定發慧。三者說法軌儀。四者以聖況凡。得是四意其旨明矣。亦可對四悉。即因緣義也云云。又大寂下為二。初約理釋。夫理至寂滅為義。涅槃亦寂滅之名。故以三德大涅槃而配釋之。謂大即法身。寂即般若。滅即解脫。具是三者。始曰深禪。依之而住莫尚乎此。故以室表之。窟亦室也。兼引大通入室為證。又法師品慈悲為室。亦其理也。而大寂者。即照為義。至寂即照照而常寂。夫唯照而常寂故。雖動而彌寂則其照無窮。寂而常照故即靜。以言照則其應無礙。亦猶虛室之能容。般若之能照者也。次約觀顯者。義當觀心。文先立境觀。初四句謂室空本一境也。明暗自殊者。對暗立明觀也。雖明暗殊而境常自若也。次四句略提法譬可知。日出下四句正合。謂智生故境顯。猶日出則萬象俱明。惑暗故心昏。譬日入則一無所暏。亦如太虛本非明暗而明暗相除。此猶惑智相翻而理性常即。亦圓義也。若夫明暗雖殊而性常清凈。則
【現代漢語翻譯】 現代漢語譯本： 這就像《楞伽經》中提到的十地並非按次第排列一樣。這裡所說的也不是次第十地。而註釋用『別接通』等來解釋，雖然不無道理，但終究不是通達全面的論述，暫且擱置不談。又說：『進入大寂室三昧的人，之前所住的境界難道不符合寂滅的道理嗎？』從一方面來說，之前所住的境界是智，現在所進入的是定。而且，凡是說法必有其緣由，先入定然後觀察眾生的根機，觀察根機之後才開始說法，這是其中的順序。所以，現在進入這個禪定，總共有四層含義：一是觀察根機，給予相應的教法；二是因禪定而啓發智慧；三是說法的規範和儀軌；四是以聖人的境界來比況凡夫。理解了這四層含義，其宗旨就明白了。也可以對應四悉檀（Siddhartha，佛陀的另一個名字），也就是因緣的含義。 又，『大寂』下面分為兩部分。首先從理上解釋，理達到寂滅是其含義。涅槃（Nirvana）也是寂滅的名稱，所以用三德大涅槃來配合解釋。所謂『大』就是法身（Dharmakaya），『寂』就是般若（Prajna），『滅』就是解脫（Moksha）。具備這三者，才稱得上是深禪。依靠它而安住，沒有比這更重要的了，所以用『室』來表示。『窟』也是『室』的意思。並引用大通智勝佛（Mahābhijñājñānābhibhū）入室的例子作為證明。而且《法師品》中說慈悲為室，也是同樣的道理。而『大寂』，就是以照為含義。達到寂滅就是照，照而常寂。正因為照而常寂，所以雖然動而更加寂靜，那麼它的照用是無窮無盡的。寂靜而常照，所以就是靜。用『照』來說，那麼它的應化就沒有阻礙。也像空虛的房間能夠容納萬物，般若的智慧能夠照亮一切一樣。其次從觀想上顯現，其含義相當於觀心。經文先建立觀想的境界，最初四句說『室空本一境也』，意思是說空室的本體本來就是一個境界。『明暗自殊者』，是說通過與黑暗相對比來建立光明觀。雖然光明和黑暗不同，但境界常常是它本來的樣子。接下來的四句略微提了一下，用佛法中的比喻就可以理解。『日出』下面的四句正好對應，是說智慧產生，所以境界顯現，就像太陽出來，萬物都明亮一樣。迷惑和黑暗，所以心昏暗，就像太陽落山，什麼都看不見一樣。也像太虛空本來沒有光明和黑暗，而光明和黑暗相互消除一樣。這就像迷惑和智慧相互轉化，而理性常常是當下。這也是圓融的含義。如果說明暗雖然不同，但自性常常是清凈的，那麼……
【English Translation】 English version: It is like the ten Bhumis (stages of a Bodhisattva's path) in the Lankavatara Sutra, which are not in sequential order. What is being discussed here is not the sequential ten Bhumis either. And the commentaries use 'separate connection and commonality' etc. to explain it, although it is not without reason, it is ultimately not a comprehensive and thorough discussion, so let's set it aside for now. It is also said: 'For those who enter the Samadhi (state of meditative consciousness) of the Great Tranquil Chamber, does the previous state they resided in not conform to the principle of tranquility?' From one perspective, the previous state resided in is wisdom (Jnana), and the current state entered is concentration (Samadhi). Moreover, all teachings must have their causes and conditions, first entering Samadhi and then observing the capacities of sentient beings, and only after observing their capacities does one begin to teach, this is the order. Therefore, there are four meanings in entering this Samadhi now: first, to observe the capacities of sentient beings and give corresponding teachings; second, to inspire wisdom through Samadhi; third, the norms and rituals of teaching; fourth, to compare the state of the saints to that of ordinary people. Understanding these four meanings, the purpose will be clear. It can also correspond to the four Siddharthas (another name for the Buddha), which is the meaning of cause and condition. Furthermore, 'Great Tranquility' is divided into two parts below. First, it is explained from the perspective of principle, the principle reaching tranquility is its meaning. Nirvana is also a name for tranquility, so the Great Nirvana with the three virtues is used to match and explain it. The so-called 'Great' is the Dharmakaya (body of essence), 'Tranquility' is Prajna (wisdom), and 'Extinction' is Moksha (liberation). Only with these three can it be called profound Chan (Zen). Relying on it and dwelling in it, there is nothing more important than this, so the 'Chamber' is used to represent it. 'Cave' also means 'Chamber'. And the example of Mahābhijñājñānābhibhū Buddha entering the chamber is cited as proof. Moreover, the 'Teacher of the Dharma' chapter says that compassion is the chamber, which is the same principle. And 'Great Tranquility' means taking illumination as its meaning. Reaching tranquility is illumination, illuminating and always tranquil. Precisely because it illuminates and is always tranquil, although it moves, it is even more tranquil, then its illumination is endless. Tranquil and always illuminating, so it is stillness. Using 'illumination' to speak, then its response is without hindrance. It is also like an empty room that can accommodate all things, and the wisdom of Prajna can illuminate everything. Secondly, it is manifested from the perspective of contemplation, its meaning is equivalent to contemplating the mind. The text first establishes the realm of contemplation, the first four sentences say 'The empty chamber is originally one realm', meaning that the essence of the empty chamber is originally one realm. 'Brightness and darkness are different', means establishing the contemplation of light by contrasting it with darkness. Although brightness and darkness are different, the realm is always as it is originally. The next four sentences briefly mention it, and it can be understood with the metaphors in the Dharma. The four sentences below 'The sun rises' correspond exactly, saying that wisdom arises, so the realm manifests, just like when the sun comes out, all things are bright. Delusion and darkness, so the mind is dim, just like when the sun sets, nothing can be seen. It is also like the great void originally has no brightness and darkness, and brightness and darkness eliminate each other. This is like delusion and wisdom transforming each other, and the rational nature is always present. This is also the meaning of completeness. If brightness and darkness are different, but the self-nature is always pure, then...
又直約不思議境體以示圓極所謂明暗不相際顯出佛菩提是也。故引證云云。謂無明雖染。而性即是明不少一法也。所以一切眾生即菩提相。不可覆滅者。恐誤。文應作得。亦可從略文互顯耳。以其直下當體即是。更無一絲毫可加損故也。思緣放光者。若作事解。只是思可度緣放光發起。其義猶近。今疏約理釋。則曰云云。是則無思而思。思于無相。無緣而緣。緣於法性。此其為自受用大樂也。若乃法本無相。思之則相生。性本無緣。緣之則性起。夫然則何思何慮哉。特是為機緣故。不思而得放光現瑞至於地六種動發起眾疑。波斯匿王心知其然唯佛能決。而如來在定未容遽請。於是聲種種美妙音樂警諸大眾。由是如來從定而起。升於法座而後正宗得以啟也。如經云云。問無色界者下。覆問光必照色。無色何以為照。答中雖無粗色而有細色。此順問答也。若論佛光有無皆照。抑佛光本以無相之照照無色色。殆問非也。而細色之言。唯天眼見非肉眼所及。此兼言二乘不見者。以二乘慧眼照空。亦不能見。必獲天眼乃見之爾。又大經云。無色界色非諸聲聞緣覺所知者。以法法皆妙言之。不同論所明無色界色。有無不定。謂之宗計者。是皆不可一概言也。放光令識智慧之本下。表不虛設也。光本于智。惟智而後能發光。故以慧為
【現代漢語翻譯】 現代漢語譯本： 又直接以不可思議的境界本體來顯示圓滿至極的道理，所說的『明』和『暗』不互相隔絕，顯現出佛菩提（Buddha's enlightenment）的境界，就是這個意思。所以引用經文說：『無明』雖然被染污，但其本性就是光明，沒有缺少任何一法。因此說一切眾生當下就是菩提之相，不可再次斷滅，是恐怕有人誤解。經文應該寫作『得』，也可以省略，經文之間互相顯發意義。因為它當下就是本體，沒有一絲一毫可以增減的緣故。『思緣放光』，如果從事情上來理解，只是思慮可以度化的因緣，然後發起放光，這個意思還比較接近。現在疏文從理上解釋，就說『云云』，這就是無思之思，思于無相；無緣之緣，緣於法性。這就是自受用的大快樂。如果說，法本來沒有相，思慮它就會產生相；性本來沒有因緣，攀緣它就會生起因緣。如果是這樣，那還思慮什麼呢？只是爲了機緣的緣故，不思慮而能夠放光現瑞，甚至大地六種震動，引起大眾的疑惑。波斯匿王（King Pasenadi）心裡知道是這樣，只有佛才能決斷。而如來正在禪定中，不方便立刻請問。於是發出種種美妙的音樂來警醒大眾。因此如來從禪定中起來，升到法座上，然後正宗的教義才得以開啟。如經文所說。問：沒有『色』（rupa, form）的地方，下面。回答：反問，光必定照耀有形之物，沒有形色，用什麼來照耀？回答中說，雖然沒有粗糙的形色，但有細微的形色。這是順著提問來回答。如果說佛光有無都照耀，或者佛光本來就是以無相之照來照耀無形之物，恐怕提問就不對了。而『細色』的說法，只有天眼才能看見，不是肉眼所能及的。這裡也兼說了二乘（聲聞和緣覺）之人看不見，因為二乘的慧眼照見空性，也不能看見，必須獲得天眼才能看見。又《大般涅槃經》說：沒有形色的境界，不是諸聲聞和緣覺所能知道的。因為一切法都是微妙的，不能像論中所說的沒有形色的境界，有無不定，稱之為宗派的計較。這些都不能一概而論。『放光令識智慧之本』下面，表明不是虛設的。光來源於智慧，只有有了智慧才能發出光，所以用智慧作為...
【English Translation】 English version: Furthermore, it directly uses the substance of the inconceivable realm to demonstrate the ultimate perfection, saying that 'brightness' and 'darkness' do not obstruct each other, revealing the state of Buddha's enlightenment (Buddha-bodhi), which is the meaning of this. Therefore, it quotes the scripture saying: 'Ignorance' (Avidya) although defiled, its nature is light, without lacking any single dharma. Therefore, it is said that all sentient beings are immediately the aspect of Bodhi, which cannot be extinguished again, for fear of misunderstanding. The text should be written as 'gain' (得), or it can be omitted, and the meanings are mutually revealed between the texts. Because it is immediately the substance, without a single bit that can be added or subtracted. 'Thinking of conditions and emitting light' (思緣放光), if understood from the perspective of events, it is only thinking about the conditions that can be saved, and then initiating the emission of light, which is a relatively close meaning. Now the commentary explains it from the perspective of principle, saying 'etc.' (云云), which is thinking without thinking, thinking about the formless; conditioning without conditioning, conditioning on the nature of Dharma. This is the great joy of self-enjoyment. If it is said that Dharma originally has no form, thinking about it will produce form; nature originally has no conditions, clinging to it will give rise to conditions. If this is the case, then what is there to think about? It is only for the sake of opportunity, without thinking, one can emit light and manifest auspicious signs, even the six kinds of earth tremors, causing doubts among the masses. King Pasenadi (波斯匿王) knew in his heart that this was the case, and only the Buddha could decide. However, the Tathagata (如來) was in samadhi (禪定), and it was not convenient to ask immediately. Therefore, various wonderful music was emitted to awaken the masses. Therefore, the Tathagata arose from samadhi, ascended to the Dharma seat, and then the orthodox teachings could be opened. As the scripture says. Question: Where there is no 'form' (rupa), below. Answer: Counter-question, light must shine on tangible things, without form, what is there to shine on? The answer says that although there is no coarse form, there is subtle form. This is answering according to the question. If it is said that the Buddha's light shines on both existence and non-existence, or that the Buddha's light originally shines on the formless with formless illumination, I am afraid the question is not correct. And the saying of 'subtle form' can only be seen by the heavenly eye, not by the physical eye. Here, it also mentions that those of the two vehicles (聲聞 and 緣覺) cannot see it, because the wisdom eye of the two vehicles illuminates emptiness and cannot see it, and it is necessary to obtain the heavenly eye to see it. Also, the Mahaparinirvana Sutra (大般涅槃經) says: The realm without form is not known by the Shravakas (聲聞) and Pratyekabuddhas (緣覺). Because all dharmas are wonderful, it cannot be said that the realm without form mentioned in the treatise is uncertain in existence and non-existence, which is called sectarian calculation. These cannot be generalized. 'Emitting light to recognize the origin of wisdom' below, indicates that it is not a false setting. Light originates from wisdom, and only with wisdom can light be emitted, so use wisdom as...
本。花表于因。惟因而後能得果。故以道為因。又光以化當機。故云識花。以示結緣故。云見。配釋可知。今令非相見花者。相當作想。文約現未二益區別之。得文之巧也。又前明教主現相。本屬應邊。而言有感等。是皆感應言外之意也。無量變下。明雨花。有變非變。變者心花。非變者外花也。唯色無色天以其定力勝故能變。欲天無此故不言變。尤盡其理也。劫當作級。訛轉之誤耳。大地振動者。振應作震。動有緣有數有意。六種其數也。動緣如阿含增一各有八緣。動意如后引十地論釋之。動地令其心動等者。不唯合事亦當于理。禪家所謂風幡話是也。亦猶昔言地體本靜動必有變。斯皆近之矣。阿含八緣中言息教緣者。謂歸真息化時也。然息教未必歸真。歸真必息教也。余緣可知。增一八緣中風輪上下者。不過風輪與四大之風。上下相擊次第而動。動必有聲。聲則為雷。是或一說也。文缺一字。與前阿含所出大同小異。動意中雲治三種煩惱者。謂一貪。二癡。三慢。即生天以下文。是對釋。可知。成人之德有四者。謂以佛言之。則一切智等皆無畏也。而言成人者。佛亦人也。所謂眾生無上者佛是也。十八不共法有大小乘所出法相不同。其為不共一也。今疏云。二乘無分。亦且以共不共般若言之。盡理而言。亦應云不
【現代漢語翻譯】 現代漢語譯本 本。花表于因。只有通過『因』才能得到『果』。所以將『道』作為『因』。又因為佛光以教化適應眾生根器，所以說『識花』，以此表示結緣的緣故，所以說『見』。參照解釋可以明白。現在讓沒有親眼見到花的人，相當於心中作想。文字簡略地區分了現在和未來的兩種利益，這是運用文字的巧妙之處。另外，前面說明教主顯現瑞相，本來屬於應化方面，卻說『有感』等等，這些都是感應言外的意思。『無量變』下，說明天雨妙花，有變化和非變化。變化的是心花，非變化的是外在的花。只有色界和無色界天，因為他們的禪定力量殊勝，所以能夠變化。欲界天沒有這種能力，所以沒有說變化，這尤其窮盡了事理。『劫』應當寫作『級』，是訛誤的音轉錯誤。『大地振動』，『振』應該寫作『震』。『動』是有緣由、有定數、有意義的，共有六種情況。『動』的緣由，如《阿含經·增一阿含經》各有八種緣由。『動』的意義，如後面引用的《十地論》所解釋的。『動地令其心動』等等，不僅符合事實，也符合道理。禪宗所說的『風幡』公案就是這個意思。也像過去所說，大地的本體本來是靜止的，動一定有變化，這些都接近真理。《阿含經》八種緣由中說『息教緣』，是指歸於真理，停止教化的時機。然而停止教化未必是歸於真理，歸於真理必定是停止教化。其餘的緣由可以自己理解。《增一阿含經》八種緣由中『風輪上下』，不過是風輪與四大元素中的風，上下相擊，依次而動。動必定有聲音，聲音就是雷。這或者是一種說法。文字缺少一個字，與前面《阿含經》所出的內容大同小異。『動』的意義中說『治三種煩惱』，是指貪、嗔、癡三種煩惱，即從生天以下的文字，是對這三種煩惱的解釋，可以明白。成就人的德行有四種，如果用佛的語言來說，就是一切智等等都是無畏。而說『成人』，是因為佛也是人。所謂眾生無上者就是佛。十八不共法有大小乘所出的法相不同，但其為不共的本質是一樣的。現在疏文中說，二乘沒有份，也只是從共與不共的般若來說的。窮盡事理來說，也應該說不...
【English Translation】 English version This. Flowers represent the cause. Only through the 'cause' can one attain the 'effect'. Therefore, 'the path' is taken as the 'cause'. Furthermore, because the Buddha's light adapts its teachings to the capacity of sentient beings, it is said 'recognizing the flowers', to indicate the reason for forming a connection, hence the word 'seeing'. Understanding can be gained by referring to the explanation. Now, for those who have not personally seen the flowers, they are asked to imagine them in their minds. The text briefly distinguishes between the two benefits of the present and the future, which is a skillful use of language. In addition, the previous explanation of the Buddha manifesting auspicious signs originally belongs to the aspect of responsive transformation, yet it mentions 'having a feeling', etc. These are all implied meanings beyond the words of response. Below 'immeasurable transformations', it explains the rain of wondrous flowers, with transformations and without transformations. What transforms are the flowers of the mind, and what does not transform are the external flowers. Only the heavens of the Form Realm and Formless Realm, because of their superior meditative power, are able to transform. The Desire Realm heavens do not have this ability, so there is no mention of transformation, which thoroughly exhausts the principle. 'Kalpa' should be written as 'level', it is an erroneous phonetic transcription. 'The great earth quakes', 'quake' should be written as 'tremble'. 'Movement' has a cause, a fixed number, and a meaning, with a total of six types. The cause of 'movement', such as in the Ekottara Agama Sutra, each has eight causes. The meaning of 'movement', such as explained in the Ten Bhumi Sutra cited later. 'Moving the earth to move their minds', etc., not only conforms to the facts but also conforms to the principle. The Zen saying of the 'wind and banner' case is this meaning. It is also like what was said in the past, the essence of the earth is originally still, and movement must have a change, these are all close to the truth. Among the eight causes in the Agama Sutra, it mentions 'cessation of teaching cause', which refers to the time of returning to the truth and ceasing the teachings. However, ceasing the teachings is not necessarily returning to the truth, returning to the truth must be ceasing the teachings. The remaining causes can be understood on your own. Among the eight causes in the Ekottara Agama Sutra, 'the wind wheel moving up and down', is nothing more than the wind wheel and the wind among the four great elements, striking each other up and down, moving in sequence. Movement must have sound, and the sound is thunder. This is perhaps one explanation. The text is missing a word, and is largely the same with slight differences from what is found in the Agama Sutra. Among the meanings of 'movement', it says 'curing the three poisons', which refers to the three poisons of greed, anger, and delusion, that is, from the text below about being born in the heavens, it is an explanation of these three poisons, which can be understood. There are four virtues of accomplishing a person, if speaking in the Buddha's language, then all-knowingness, etc., are all fearlessness. And saying 'accomplishing a person', is because the Buddha is also a person. The so-called unsurpassed among sentient beings is the Buddha. The eighteen unshared qualities have different Dharma characteristics produced by the Mahayana and Hinayana, but their essence of being unshared is the same. Now the commentary says that the two vehicles have no share, and it is only speaking from the Prajna of shared and unshared. To exhaust the principle, it should also be said not...
與凡夫下地同也。言法身有三者。合大小教言之。是亦明諸法身之一例也。余法相如常釋云云。前已為我下。領前所說經。從得道後者。文略。應云自阿含后經。爾許時共得四十一年。更兼此後一年說仁王正當七十二歲。並后八年說法華。則五十年說法明矣。若復異指。便見差誤也。二今疑為二。初騰眾疑又二。初依處顯人云云。二舉名嘆德。云王姓月名光者。不必爾當。是元名波斯匿。既入道后。法名月光。亦猶天臺加晉王總持之號是也。十地等嘆德也。疏謂多是通教。是亦一往。既曰行摩訶衍化以大乘治國。豈不通該三教邪。二次第問俗眾中。或只目二人。多一法字。差為便耳。復問須菩提。一兼顯眾所不決。覺悟如來者。悟應作寤。經本已正。此須改之。然以如來寂而常照。豈待覺而後寤。今此設施特是表儀云爾。此土作樂。而十方佛土亦復聞知。蓋同一化用有緣斯現。初無彼此之間也。遂有十方菩薩俱來作樂。亦復如是。佛知時下。明由前思緣故。乃得其機。則說今般若時至也。良醫授藥及三業三輪等合釋。可知。經言師子座者。疏引論釋云云。應須更雲師子為眾獸之王。可譬如來勢力無畏猶人中之師子也。又曰如金剛山王者。謂其體貌不動如山王然。亦表法身四德八風所不能動如須彌之安固也。凡是軌儀莫
非實報土相現尊特之身。故以山王喻之。以教則覆宗部旨義當別接。文雖從別。義必該通也云云。地及虛空者。謂二者皆表實際之極。則所依寂光是也。亦可有通者往空。無通者居地。事理俱得也。
釋觀空品
此經以般若為宗。故於正宗之首說觀空品。據次合先分文為二。初釋品名。二釋文。今先釋品而次分文者。意以品名承上冠下源流不斷故。通釋品名居先。凡為四。初總三別。總者。通約般若無相之旨。用該三教之別。故曰云云。謂無相者。般若之妙慧照無相之真境。既皆無相則內外俱寂。謂內則六根外則六塵等皆寂然也。能緣所觀以皆空故。得名觀空。又凡夫下。以能對所。則凡夫之不識。外道之妄取。二乘之滯空。並屬三藏。義當所破。而菩薩以正智觀空非空等。則能所義足。故知約通明矣。二夫下。凡夫著有二乘著空則凡小屬於二邊。在別雖無二乘。約位格量即別十住是也。而次菩薩舍二邊之有修于中空。是即別觀也。又觀是下。一往約觀空二字言之。觀即能觀。境即所觀。既能所俱空。則無相之旨主於是矣當第一義空。即中道。不然何謂真佛知見乎。引文反證。正以非見之見。乃真見也。如此配釋。總別顯然。此六品下。分文可知。釋中初知請意。意在護國。據前嘆請亦只主在匿王。今知
【現代漢語翻譯】 現代漢語譯本： 『非實報土相現尊特之身。故以山王喻之。以教則覆宗部旨義當別接。文雖從別。義必該通也云云。地及虛空者。謂二者皆表實際之極。則所依寂光是也。亦可有通者往空。無通者居地。事理俱得也。』 這段話描述了並非真實的報土顯現出尊貴特殊的身相，所以用山王來比喻它。從教義上來說，各個宗部的宗旨和意義應當分別接受，文字上雖然有所不同，但義理上必然是相通的。『地』和『虛空』，指的是兩者都代表實際的極致，那麼所依賴的就是寂光。也可以理解為，有神通的人前往虛空，沒有神通的人居住在地上，事理上都是可以成立的。
『釋觀空品』 解釋《觀空品》。 『此經以般若（Prajna，智慧）為宗。故於正宗之首說觀空品。據次合先分文為二。初釋品名。二釋文。今先釋品而次分文者。意以品名承上冠下源流不斷故。通釋品名居先。凡為四。初總三別。總者。通約般若無相之旨。用該三教之別。故曰云云。謂無相者。般若之妙慧照無相之真境。既皆無相則內外俱寂。謂內則六根外則六塵等皆寂然也。能緣所觀以皆空故。得名觀空。又凡夫下。以能對所。則凡夫之不識。外道之妄取。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）的滯空。並屬三藏（Tripiṭaka，經藏、律藏和論藏）。義當所破。而菩薩（Bodhisattva）以正智觀空非空等。則能所義足。故知約通明矣。二夫下。凡夫著有二乘著空則凡小屬於二邊。在別雖無二乘。約位格量即別十住是也。而次菩薩舍二邊之有修于中空。是即別觀也。又觀是下。一往約觀空二字言之。觀即能觀。境即所觀。既能所俱空。則無相之旨主於是矣當第一義空。即中道。不然何謂真佛知見乎。引文反證。正以非見之見。乃真見也。如此配釋。總別顯然。此六品下。分文可知。釋中初知請意。意在護國。據前嘆請亦只主在匿王。今知』 這部經以般若（Prajna，智慧）為宗旨，所以在正宗的開端講述《觀空品》。按照通常的順序，應該先分段為二：一是解釋品名，二是解釋經文。現在先解釋品名再分段，是因為品名承接上文，統領下文，源流不斷。總的解釋品名，大概有四個方面：首先是總說、三說、別說。總的說來，是概括般若（Prajna，智慧）無相的宗旨，用以涵蓋三教的區別。所以說『云云』。所謂無相，是說般若（Prajna，智慧）的妙慧照耀無相的真實境界，既然都是無相，那麼內外都寂靜。所謂內，就是六根；所謂外，就是六塵等等，都寂然不動。能緣和所觀都因為空而得名觀空。另外，從凡夫以下，以能對所，那麼凡夫的不認識，外道的妄取，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）的執著于空，都屬於三藏（Tripiṭaka，經藏、律藏和論藏），義理上應當破除。而菩薩（Bodhisattva）用正確的智慧觀察空非空等等，那麼能觀和所觀的意義就完備了。所以知道這是從總的方面來說明的。其次，凡夫執著于有，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）執著于空，那麼凡夫和小乘就屬於二邊。在別說中雖然沒有二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘），但按照位次來衡量，就是別教的十住。然後菩薩（Bodhisattva）捨棄二邊的有，修習中空，這就是別觀。另外，從『觀是』以下，簡單地從『觀空』二字來說，觀就是能觀，境就是所觀。既然能觀和所觀都是空，那麼無相的宗旨就在於此了，應當是第一義空，也就是中道。不然怎麼能說是真正的佛的知見呢？引用經文來反證，正是因為不是用見來見，才是真正的見。這樣來配合解釋，總說和別說就非常清楚了。從這六品以下，分段就可以知道了。在解釋中，首先知道請法的用意，用意在於護國。根據前面的讚歎和請求，也只是主要在於匿王，現在知道……』
【English Translation】 English version: 'Non-real reward land manifests the venerable and unique body. Therefore, it is likened to the Mountain King. In terms of teaching, the tenets and meanings of the respective schools should be received separately. Although the texts may differ, the meanings must be universally understood, and so on. 'Earth' and 'emptiness' refer to the fact that both represent the ultimate of reality, which is the tranquil light on which one relies. It can also be understood that those with supernatural powers go to emptiness, while those without supernatural powers reside on earth. Both principles and phenomena are attainable.' This passage describes that the non-real reward land manifests a venerable and unique body, so it is likened to the Mountain King. From the perspective of doctrine, the tenets and meanings of each school should be accepted separately. Although the texts may differ, the meanings must be universally understood. 'Earth' and 'emptiness' refer to the fact that both represent the ultimate of reality, which is the tranquil light on which one relies. It can also be understood that those with supernatural powers go to emptiness, while those without supernatural powers reside on earth. Both principles and phenomena are attainable.
'Explanation of the Chapter on Observing Emptiness' Explaining the chapter on observing emptiness. 'This scripture takes Prajna (wisdom) as its essence. Therefore, the Chapter on Observing Emptiness is discussed at the beginning of the main section. According to the usual order, the text should be divided into two parts: first, explaining the title of the chapter; second, explaining the text. Now, the reason for explaining the title first and then dividing the text is that the title connects the preceding and following parts, forming a continuous flow. The general explanation of the title is roughly fourfold: first, a general explanation, a threefold explanation, and a specific explanation. Generally speaking, it summarizes the essence of Prajna (wisdom) as being without characteristics, using it to encompass the distinctions of the three teachings. Hence, it is said 'and so on.' The so-called 'without characteristics' means that the wonderful wisdom of Prajna (wisdom) illuminates the true realm of no characteristics. Since all are without characteristics, both the internal and external are tranquil. The internal refers to the six sense organs, and the external refers to the six sense objects, all of which are still and unmoving. The object of cognition and the object of observation are both empty, hence the name 'Observing Emptiness.' Furthermore, from the perspective of ordinary people downwards, using the able to contrast with the object, then the ignorance of ordinary people, the false grasping of externalists, and the attachment to emptiness of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna), all belong to the Three Baskets (Tripiṭaka), and their principles should be refuted. However, when a Bodhisattva (Bodhisattva) observes emptiness and non-emptiness with correct wisdom, then the meaning of the able and the object is complete. Therefore, it is known that this is explained from a general perspective. Secondly, ordinary people are attached to existence, and the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) are attached to emptiness, so ordinary people and the small vehicle belong to the two extremes. Although there are no Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) in the specific explanation, measuring according to the position, it is the ten abodes of the separate teaching. Then, the Bodhisattva (Bodhisattva) abandons the existence of the two extremes and cultivates the middle emptiness, which is the separate observation. Furthermore, from 'Observing is' downwards, simply speaking from the two words 'Observing Emptiness,' observing is the able to observe, and the realm is the object of observation. Since both the able to observe and the object of observation are empty, then the essence of no characteristics lies in this, which should be the emptiness of the first principle, which is the Middle Way. Otherwise, how can it be said to be the true knowledge and vision of the Buddha? Quoting scriptures to counter-prove, it is precisely because it is not seeing with seeing that it is true seeing. Matching and explaining in this way, the general and specific explanations are very clear. From these six chapters downwards, the division can be known. In the explanation, first know the intention of requesting the Dharma, which is to protect the country. According to the previous praise and request, it is only mainly for King Nika, now knowing...' This scripture takes Prajna (wisdom) as its essence. Therefore, the Chapter on Observing Emptiness is discussed at the beginning of the main section. According to the usual order, the text should be divided into two parts: first, explaining the title of the chapter; second, explaining the text. Now, the reason for explaining the title first and then dividing the text is that the title connects the preceding and following parts, forming a continuous flow. The general explanation of the title is roughly fourfold: first, a general explanation, a threefold explanation, and a specific explanation. Generally speaking, it summarizes the essence of Prajna (wisdom) as being without characteristics, using it to encompass the distinctions of the three teachings. Hence, it is said 'and so on.' The so-called 'without characteristics' means that the wonderful wisdom of Prajna (wisdom) illuminates the true realm of no characteristics. Since all are without characteristics, both the internal and external are tranquil. The internal refers to the six sense organs, and the external refers to the six sense objects, all of which are still and unmoving. The object of cognition and the object of observation are both empty, hence the name 'Observing Emptiness.' Furthermore, from the perspective of ordinary people downwards, using the able to contrast with the object, then the ignorance of ordinary people, the false grasping of externalists, and the attachment to emptiness of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna), all belong to the Three Baskets (Tripiṭaka), and their principles should be refuted. However, when a Bodhisattva (Bodhisattva) observes emptiness and non-emptiness with correct wisdom, then the meaning of the able and the object is complete. Therefore, it is known that this is explained from a general perspective. Secondly, ordinary people are attached to existence, and the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) are attached to emptiness, so ordinary people and the small vehicle belong to the two extremes. Although there are no Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) in the specific explanation, measuring according to the position, it is the ten abodes of the separate teaching. Then, the Bodhisattva (Bodhisattva) abandons the existence of the two extremes and cultivates the middle emptiness, which is the separate observation. Furthermore, from 'Observing is' downwards, simply speaking from the two words 'Observing Emptiness,' observing is the able to observe, and the realm is the object of observation. Since both the able to observe and the object of observation are empty, then the essence of no characteristics lies in this, which should be the emptiness of the first principle, which is the Middle Way. Otherwise, how can it be said to be the true knowledge and vision of the Buddha? Quoting scriptures to counter-prove, it is precisely because it is not seeing with seeing that it is true seeing. Matching and explaining in this way, the general and specific explanations are very clear. From these six chapters downwards, the division can be known. In the explanation, first know the intention of requesting the Dharma, which is to protect the country. According to the previous praise and request, it is only mainly for King Nika, now knowing...'
請意通及十六國者然。問不可多。請必有主。姑推匿王為首。佛知請意不局一人。法當爾耳。吾今下。因開二護廣其所請。亦為生后二品。作張本故。如文云云。過十地行因本應生教化品文。言散華者誤耳。彼諸國王雖有此意。但是機扣于佛。而佛開二護過其所扣。則又應之深者也。意如后見。問王下。簡開二護所以。答中凡約多意申之。初以粗妙難易言者。則王但知其一而不知其二。佛具知之。彼此兼到過其所扣也。又以世出世真俗論者。使國土縱安而生憍慢。不若今陳出世因果則真俗俱當。又約索有多少者。若索少賜多。得師弟子之體。如法華索車請三與一過本所望。豈不快哉。又衣不貪不慳可知。慈導之志者。謂慈悲能導。此並在佛。志應作意。然猶分別之說。若相濟為言。則護果護因必資般若之力。使因果俱護。信行大乘。何有國土而不安乎。王聞二護之言三慧之語勸發。稱善以美之極。言大事因緣。以褒揚之。其理可謂至矣。非特般若為然。凡一代顯頓之說。皆得以言之。故疏類舉諸文為說是也。散華下。約表法釋。凡諸事供必表法門。此亦釋經之法。若直事解。何足以見行因得果。起化之義。故以事表理。兩得之矣。廣明二護為二。初爾時下躡上。請問文兼二護。答中合先答護果。而言化四生者。故知二
【現代漢語翻譯】 現代漢語譯本：請理解以上內容適用於意通和十六國的情況。提問不宜過多，但請求必須有明確的主題。姑且以匿王（匿名國王）為首。佛知道請求的意圖不侷限於一個人，佛法本應如此。我現在要往下講了，因此開啟二護（兩種保護）來擴充套件他們所請求的內容，也為後來的二品（兩種品類）打下基礎。就像經文里說的那樣。超過十地（菩薩修行的十個階段）的行因（行為的原因）本來應該在生教化品（關於產生教化的一品）里講，說散華（散花）是錯誤的。那些國王雖然有這個意願，但這只是試探佛陀，而佛陀開啟二護超過了他們所試探的，這又是迴應得更深入了。意思就像後面看到的那樣。問王下（國王提問之後），是爲了簡化開啟二護的原因。答中大概用多種意思來闡述它。首先用粗妙（粗糙和精妙）、難易（困難和容易）來說，國王只知道其中一種而不知道另一種，佛陀全部知道。彼此兼顧超過了他們所試探的。又用世出世（世俗和超世俗）、真俗（真實和虛假）來論述，即使國土安定也容易產生驕慢，不如現在陳述出世的因果，那麼真實和虛假都兼顧到了。又從索取多少來說，如果索取少而賜予多，就能得到師弟子的關係，就像《法華經》里索要車子，請求三輛卻給一輛，超過了原本的期望，豈不是很快樂嗎？又衣不貪不慳（衣服不貪婪也不吝嗇）可以知道。慈導（慈悲引導）的志向，是說慈悲能夠引導，這些都在佛陀。志應作意（意志應該作為意念）。然而還有分別之說，如果相互幫助來說，那麼保護果（結果）和保護因（原因）必須依靠般若（智慧）的力量，使因果都得到保護，相信並修行大乘佛法，哪裡會有國土不安寧呢？國王聽到二護的言論和三慧（三種智慧）的言語勸導，稱讚說得好，用極美的語言，說這是大事因緣（重要的因緣），以此來褒揚它。這個道理可以說是非常透徹了。不僅僅是般若如此，凡是一代顯頓（一代顯教和頓教）的說法，都可以這樣說。所以疏（註釋）里列舉各種經文來說明這一點。散華下（散花之後），用表法（象徵佛法）來解釋。凡是各種供養都必須象徵佛法，這也是解釋經文的方法。如果只從事情本身來理解，怎麼能看到行因得果（行為的原因得到結果），發起教化的意義呢？所以用事情來象徵道理，兩者都得到了。廣泛說明二護分為兩種，首先爾時下（那時之後）承接上文。請問的經文兼顧了二護，回答中應該先回答保護果，而說教化四生（四種生命形式），因此知道二護
【English Translation】 English version: Please understand that the above applies to the situations of Yitong (Intention Communication) and the Sixteen Kingdoms. Questions should not be too numerous, but requests must have a clear subject. Let's take King Ni (Anonymous King) as the leader. The Buddha knows that the intention of the request is not limited to one person; the Dharma should be like this. I am going to talk about it now, so I am opening the two protections to expand what they requested, and also to lay the foundation for the two categories later. Just like what the scriptures say. The cause of action (the cause of behavior) beyond the ten grounds (ten stages of Bodhisattva practice) should have been discussed in the chapter on the production of teaching (a chapter on the production of teaching), saying that scattering flowers is wrong. Although those kings have this intention, this is just testing the Buddha, and the Buddha opened the two protections beyond what they tested, which is a deeper response. The meaning is as seen later. Asking King Xia (after the king asked) is to simplify the reason for opening the two protections. The answer probably uses multiple meanings to explain it. First, in terms of coarse and subtle (coarse and subtle), difficult and easy (difficult and easy), the king only knows one of them and does not know the other, but the Buddha knows all of them. Taking care of each other exceeds what they tested. Also, in terms of worldly and transcendental (worldly and transcendental), true and false (true and false), even if the country is stable, it is easy to produce arrogance. It is better to state the cause and effect of transcendence now, then both true and false are taken into account. Also, in terms of how much is requested, if you ask for less and give more, you can get the relationship between teacher and disciple, just like in the Lotus Sutra, asking for a car, asking for three but giving one, exceeding the original expectation, wouldn't it be happy? Also, it can be known that clothes are not greedy or stingy (clothes are neither greedy nor stingy). The ambition of Compassionate Guidance is to say that compassion can guide, and these are all in the Buddha. Zhi should be intentional (will should be intentional). However, there is still the saying of distinction. If we talk about helping each other, then protecting the fruit (result) and protecting the cause (cause) must rely on the power of Prajna (wisdom), so that both cause and effect are protected, believing and practicing Mahayana Buddhism, where will there be a country that is not peaceful? The king heard the words of the two protections and the exhortation of the three wisdoms (three kinds of wisdom), praised it as good, and used extremely beautiful words, saying that this is a major cause and condition (important cause and condition), to praise it. This reason can be said to be very thorough. Not only is Prajna like this, but all the sayings of a generation of manifestation and suddenness (a generation of manifest and sudden teachings) can be said in this way. Therefore, the commentary lists various scriptures to illustrate this point. After scattering flowers, it is explained by symbolizing the Dharma (symbolizing the Dharma). All kinds of offerings must symbolize the Dharma, and this is also a method of explaining the scriptures. If you only understand from the matter itself, how can you see the cause and effect of action (the cause of action gets the result), and the meaning of initiating teaching? Therefore, using things to symbolize the truth, both are obtained. Broadly speaking, the two protections are divided into two types. First, after that time, it follows the previous text. The scripture of asking questions takes into account the two protections. The answer should first answer the protection of the fruit, and say that it teaches the four forms of life, so we know the two protections.
護雖該因果實以度生為本。謂以佛果化眾生。及以因行化眾生是也。但佛所證性本亡離。何護之有。故寄因明果。直從行釋。茍於行無著理當自明。既文從行結。而又曰菩薩修佛果為若此等。故知寄因明果其理彰矣。言所化境。如疏云云。而一皆如幼五道之所從出。若論所化。本該九界。今且從界內能生云爾。二明能化智。則不觀色如等。凡五科。今束為四。謂一者五陰我人知見。即所化眾生。經以常樂我凈如綴我人下。恐差誤。義見後文二菩薩如等。即能化人法。三佛果即所護四德。此可兼見護果之義。四二諦即二護所依。而皆言不觀等。則遮其所非。謂今般若能觀觀智。以空慧為本。故不觀色是遮其有也。不觀如是遮其空也。唯觀法性真實空。如疏釋云云。是皆以偏見故不觀。若知一切法性下。懸取後文意說。是皆以圓智故。則何所不觀。何所不攝。雖不言所是而理在其中。故結云如虛空。是為真空之空。不礙妙有之有。舉斯以況。則一皆無我無相。是為菩薩下。結行成護因義。本釋在次品。今結此中者。寄顯護果義。非正結因。亦與上標宗文旨一貫也。若如即色為別見者。不出從空出假之義。常樂我凈如句。若移置一切行如下。文義極便。但聖經不可輒爾。且當仍舊。疏約對前五陰作顛倒不顛倒釋等。非無此理
【現代漢語翻譯】 現代漢語譯本：守護在於該因果實，以度化眾生為根本。意思是說，用佛果來化度眾生，以及用因地的修行來化度眾生。但是佛所證悟的自性本來就是亡離的，哪裡還有什麼需要守護的呢？所以，這裡是藉由因地來闡明果地。直接從修行上來解釋。如果對於修行沒有執著，那麼真理自然會顯現。既然經文是從修行來總結，而又說『菩薩修佛果為若此等』，所以知道藉由因地來闡明果地的道理是很明顯的。說到所化度的境界，就像疏鈔所說的那樣，一切都好像是從幼小的五道眾生那裡產生出來的。如果從所化度的對象來說，本來應該包括九法界。現在且從界內能夠產生眾生這一點來說。二，闡明能化度的智慧，就是『不觀色如』等等，總共有五科，現在歸納為四科。一是五陰、我人知見，這就是所化度的眾生。《經》中用『常樂我凈』好像是綴在『我人』之下，恐怕有差錯。意義在後面的經文中會看到。二是菩薩如等等，這就是能化度的人和法。三是佛果，也就是所守護的四德。這可以兼顧看到守護果地的意義。四是二諦，也就是二護所依據的。而都說『不觀』等等，就是遮止那些不是這樣的。意思是說，現在的般若能觀的觀智，是以空慧為根本的，所以『不觀色』是遮止其有。『不觀如是』是遮止其空。唯有觀法性的真實空，就像疏鈔解釋的那樣。這些都是因為有偏見所以不觀。如果知道一切法性如何如何，就懸取後面的經文意思來說。這些都是因為有圓滿的智慧，那麼有什麼不能觀的？有什麼不能攝受的？雖然沒有說什麼是『是』，但是道理就在其中。所以總結說『如虛空』，這是真空之空，不妨礙妙有的有。用這個來比喻，那麼一切都是無我無相的，這就是『菩薩』以下所說的，總結修行成就守護因地的意義。本來的解釋在次品中，現在在這裡總結，是藉此來顯示守護果地的意義，不是真正地總結因地。也與上面標明宗的經文旨意一貫。如果像『即色』那樣作為別的見解，就不能超出從空出假的意義。『常樂我凈』這些句子，如果移到『一切行』以下，文義就非常順暢。但是聖經不可隨便改動，暫且還是按照原來的樣子。疏鈔大約是針對前面的五陰，作顛倒不顛倒的解釋等等，並非沒有這個道理。 English version: Guarding lies in the cause and effect fruits, taking the deliverance of beings as its foundation. This means using the Buddha-fruit to transform beings, and using the practice of the causal stage to transform beings. However, the self-nature realized by the Buddha is originally devoid of any clinging; what is there to guard? Therefore, it elucidates the fruit through the cause. It explains directly from the practice. If there is no attachment to practice, then the truth will naturally manifest. Since the text concludes from the practice, and also says, 'Bodhisattvas cultivate the Buddha-fruit in this way,' it is clear that the principle of elucidating the fruit through the cause is evident. Speaking of the realm to be transformed, as the commentary says, everything seems to originate from the young beings of the five paths. If we consider the objects to be transformed, they should encompass the nine realms. For now, let's speak from the perspective of beings within the realms that can be produced. Second, elucidating the wisdom that can transform, such as 'not observing form as such,' etc., there are five categories in total, now summarized into four. First, the five skandhas (five aggregates), the views of self and others, these are the beings to be transformed. The sutra uses 'permanence, bliss, self, purity' as if attached below 'self and others,' which may be an error. The meaning will be seen in the later text. Second, Bodhisattvas as such, these are the people and Dharma that can transform. Third, the Buddha-fruit, which is the four virtues to be guarded. This can also be seen as encompassing the meaning of guarding the fruit. Fourth, the two truths, which are the basis for the two guards. And all say 'not observing,' etc., which is to negate what is not so. It means that the present prajna (wisdom) that can observe, takes emptiness-wisdom as its foundation, so 'not observing form' is to negate its existence. 'Not observing as such' is to negate its emptiness. Only by observing the true emptiness of the Dharma-nature, as the commentary explains. These are all because of biased views that they do not observe. If one knows how the nature of all dharmas is, then one can take the meaning of the later text to say. These are all because of perfect wisdom, so what cannot be observed? What cannot be embraced? Although it does not say what 'is,' the principle is within it. Therefore, it concludes by saying 'like empty space,' which is the emptiness of true emptiness, not hindering the existence of wonderful existence. Using this as an analogy, then everything is without self and without characteristics, which is what is said below 'Bodhisattva,' summarizing the meaning of accomplishing practice and guarding the cause. The original explanation is in the next chapter, now summarizing here is to show the meaning of guarding the fruit, not truly summarizing the cause. It is also consistent with the meaning of the sutra that marks the doctrine above. If one takes 'form is' as a separate view, then it cannot go beyond the meaning of emerging from emptiness to establish existence. The sentences 'permanence, bliss, self, purity,' if moved below 'all practices,' the meaning of the text would be very smooth. But the holy scriptures cannot be changed casually, so for now, let's keep it as it is. The commentary roughly targets the preceding five skandhas, making explanations of inverted and non-inverted, etc., which is not without reason.
【English Translation】 English version: Guarding lies in the cause and effect fruits, taking the deliverance of beings as its foundation. This means using the Buddha-fruit (Buddha's enlightenment) to transform beings, and using the practice of the causal stage to transform beings. However, the self-nature realized by the Buddha is originally devoid of any clinging; what is there to guard? Therefore, it elucidates the fruit through the cause. It explains directly from the practice. If there is no attachment to practice, then the truth will naturally manifest. Since the text concludes from the practice, and also says, 'Bodhisattvas cultivate the Buddha-fruit in this way,' it is clear that the principle of elucidating the fruit through the cause is evident. Speaking of the realm to be transformed, as the commentary says, everything seems to originate from the young beings of the five paths. If we consider the objects to be transformed, they should encompass the nine realms. For now, let's speak from the perspective of beings within the realms that can be produced. Second, elucidating the wisdom that can transform, such as 'not observing form as such,' etc., there are five categories in total, now summarized into four. First, the five skandhas (aggregates of existence), the views of self and others, these are the beings to be transformed. The sutra uses 'permanence, bliss, self, purity' as if attached below 'self and others,' which may be an error. The meaning will be seen in the later text. Second, Bodhisattvas as such, these are the people and Dharma (teachings) that can transform. Third, the Buddha-fruit, which is the four virtues to be guarded. This can also be seen as encompassing the meaning of guarding the fruit. Fourth, the two truths, which are the basis for the two guards. And all say 'not observing,' etc., which is to negate what is not so. It means that the present prajna (wisdom) that can observe, takes emptiness-wisdom as its foundation, so 'not observing form' is to negate its existence. 'Not observing as such' is to negate its emptiness. Only by observing the true emptiness of the Dharma-nature, as the commentary explains. These are all because of biased views that they do not observe. If one knows how the nature of all dharmas is, then one can take the meaning of the later text to say. These are all because of perfect wisdom, so what cannot be observed? What cannot be embraced? Although it does not say what 'is,' the principle is within it. Therefore, it concludes by saying 'like empty space,' which is the emptiness of true emptiness, not hindering the existence of wonderful existence. Using this as an analogy, then everything is without self and without characteristics, which is what is said below 'Bodhisattva,' summarizing the meaning of accomplishing practice and guarding the cause. The original explanation is in the next chapter, now summarizing here is to show the meaning of guarding the fruit, not truly summarizing the cause. It is also consistent with the meaning of the sutra that marks the doctrine above. If one takes 'form is' as a separate view, then it cannot go beyond the meaning of emerging from emptiness to establish existence. The sentences 'permanence, bliss, self, purity,' if moved below 'all practices,' the meaning of the text would be very smooth. But the holy scriptures cannot be changed casually, so for now, let's keep it as it is. The commentary roughly targets the preceding five skandhas, making explanations of inverted and non-inverted, etc., which is not without reason.
云云。而曰隨盡煩惱等者。謂對所滅五陰該於九界故。隨煩惱滅處雖有淺深。而所顯性則一而已。亦猶冰水之漸融釋也。知見壽者。如本當連上眾生我人。亦緣前句所間故。以知見作對位釋。更當詳之。菩薩如下。疏簡凈名一切皆如之言。似與今同若為異耶。答中彼斥授記故。以真空奪之。今顯諸法皆如故。以妙有為說。又以動寂等對釋。並如疏可知。然以斷常而顯中道。未出阿含所離之中。應以妙疏所離雖近能離實遠成之。又以凈名有曰不觀色色如色性之文。揀之云云。但是情執之未袪。惑取之未亡。觀道之未融。理性之未顯。皆所當遣亦所當護也。余文如前釋可知。白佛言下。廣上觀空起后菩薩修護佛果見三般若義。初約不住明實相般若。先領上為問。謂若諸法悉如前云爾者。為菩薩護化眾生。則無眾生可化。為化眾生則有眾生可化。若為有無邪。問既隱略。答亦難明。於是申以二意焉。謂真則無化。俗則有化故。自法性色下。明真則無化。謂法性五陰者。即常樂我凈境也。皆所不住等觀也。舊例多釋經本三句。今加作四句云云。四句三觀既皆不住。則不住亦不住。以悉皆如故。即實相中道之體。於是明矣。故以真言之。安有眾生假實而可得邪。次明俗則有化。則曰以世諦三假故名見眾生。而又曰一切法性實故者
【現代漢語翻譯】 現代漢語譯本： 至於說『隨盡煩惱等』，是指所要滅除的五陰（色、受、想、行、識，構成個體存在的五種要素）涵蓋九法界（佛教宇宙觀中的九種生命存在狀態）的眾生。隨煩惱滅除的地方雖然有深淺不同，但所顯現的本性則只有一個，就像冰逐漸融化成水一樣。 『知見壽者』，原本應當連同前面的『眾生我人』一起理解，也是因為前一句的間隔，所以用『知見』作為對位的解釋，這一點還需要更詳細地考察。『菩薩如下』，疏鈔簡化了《維摩詰經》中『一切皆如』的說法，似乎與現在所說的相同，那麼有什麼不同呢？回答說，維摩詰經中是因為要駁斥授記（預言成佛），所以用真空（佛教哲學概念，指超越一切現象的真實）來否定。現在是爲了闡明諸法皆如，所以用妙有（佛教哲學概念，指現象界的豐富存在）來進行說明。又用動與寂等對立的概念來解釋，這些都可以在疏鈔中找到。 然而用斷與常來顯明中道（不偏不倚的真理），還沒有超出《阿含經》（早期佛教經典）所要遠離的範圍。應該用妙疏（精妙的註解）來說明，雖然所遠離的看似相近，但實際上能夠遠離得很遠。又用《維摩詰經》中『不觀如色性』的文句來加以選擇，說這只是因為情執還沒有消除，迷惑的取捨還沒有消失，觀道的修行還沒有融合，理性還沒有顯現，這些都是應當去除，也應當守護的。其餘的文字可以按照前面的解釋來理解。 『白佛言』以下，廣泛地闡述了從觀空（佛教禪修方法，觀察諸法皆空）開始，到後來的菩薩修習守護佛果（成佛的果位），以及見三般若（三種智慧：實相般若、觀照般若、文字般若）的意義。首先從不住（不執著）來闡明實相般若（證悟實相的智慧）。先領會上面的內容作為提問，說如果諸法都像前面所說的那樣，那麼菩薩爲了守護教化眾生，就沒有眾生可以教化；爲了教化眾生，那麼就有眾生可以教化。如果說是爲了有還是爲了無呢？提問既隱晦又簡略，回答也很難明白。於是申述兩種意思，說從真諦（佛教真理的層面）來說就沒有教化，從俗諦（世俗層面的真理）來說就有教化。所以從『自法性色下』，闡明從真諦來說就沒有教化，說五陰的法性，就是常樂我凈（涅槃的四種德性）的境界，都是不執著等觀的境界。舊的例子大多解釋經本的三句，現在加上一句，成為四句。 四句三觀（空觀、假觀、中觀）既然都不執著，那麼不執著也不執著，因為一切都是如如不動的，這就是實相中道的本體，於是在真諦的層面就明白了。所以用真諦來說，哪裡有眾生的假象和實體可以得到呢？其次闡明從俗諦來說就有教化，就說因為世諦的三假（眾生假、五陰假、法假）的緣故，所以名為見眾生。然而又說一切法性真實，
【English Translation】 English version: As for 'exhausting afflictions and so on,' it refers to the fact that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence) to be extinguished encompass beings in the Nine Realms (the nine states of existence in Buddhist cosmology). Although the places where afflictions are extinguished have different depths, the nature revealed is only one, just like ice gradually melting into water. 'Knower, seer, and life-span' should originally be understood together with the preceding 'sentient beings, self, and person.' It is also because of the separation of the previous sentence that 'knower and seer' are used as a contrasting explanation, which needs to be examined in more detail. 'Bodhisattva below,' the commentary simplifies the statement 'everything is thus' in the Vimalakirti Sutra, which seems to be the same as what is said now, so what is the difference? The answer is that in the Vimalakirti Sutra, it is to refute the prediction of Buddhahood, so it uses emptiness (a Buddhist philosophical concept, referring to the reality beyond all phenomena) to negate it. Now it is to clarify that all dharmas are thus, so it uses wonderful existence (a Buddhist philosophical concept, referring to the rich existence of the phenomenal world) to explain it. It also uses opposing concepts such as movement and stillness to explain, which can be found in the commentary. However, using permanence and impermanence to illuminate the Middle Way (the truth of non-attachment) has not yet exceeded the scope that the Agama Sutras (early Buddhist scriptures) want to avoid. It should be explained with subtle commentary, saying that although what is avoided seems close, it can actually be avoided far away. It also uses the sentence 'not observing suchness as the nature of form' in the Vimalakirti Sutra to select it, saying that this is only because emotional attachment has not been eliminated, the delusion of taking and discarding has not disappeared, the practice of the path has not been integrated, and reason has not been revealed. These are what should be removed and also what should be guarded. The rest of the text can be understood according to the previous explanation. From 'The Buddha said' onwards, it extensively elaborates on the meaning from starting with contemplating emptiness (a Buddhist meditation method, observing that all dharmas are empty) to the later Bodhisattva practicing and guarding the Buddha-fruit (the state of becoming a Buddha), and seeing the meaning of the Three Prajnas (three kinds of wisdom: Real Mark Prajna, Contemplation Prajna, and Textual Prajna). First, it explains Real Mark Prajna (the wisdom of realizing reality) from non-attachment. First, understand the above content as a question, saying that if all dharmas are as said before, then if the Bodhisattva wants to protect and teach sentient beings, there will be no sentient beings to teach; if he wants to teach sentient beings, then there will be sentient beings to teach. If it is for existence or non-existence? The question is both obscure and brief, and the answer is also difficult to understand. Therefore, it elaborates on two meanings, saying that from the perspective of ultimate truth (the Buddhist truth), there is no teaching, and from the perspective of conventional truth (the truth on the mundane level), there is teaching. Therefore, from 'From the nature of form downwards,' it explains that from the perspective of ultimate truth, there is no teaching, saying that the nature of the five skandhas is the realm of permanence, bliss, self, and purity (the four virtues of Nirvana), which are all realms of non-attachment and equal contemplation. Old examples mostly explain the three sentences of the scripture, now adding one sentence to make four sentences. Since the four sentences and three contemplations (emptiness contemplation, provisional contemplation, and middle contemplation) are all non-attached, then non-attachment is also non-attached, because everything is unchanging, which is the essence of the Middle Way of Real Mark, and thus it is understood on the level of ultimate truth. Therefore, using ultimate truth to say, where can the illusion and substance of sentient beings be obtained? Secondly, it explains that from the perspective of conventional truth, there is teaching, saying that because of the three provisionalities of conventional truth (the provisionality of sentient beings, the provisionality of the five skandhas, and the provisionality of dharmas), it is called seeing sentient beings. However, it also says that the nature of all dharmas is real,
。謂稱實而見則無眾生可見也。如是乃至諸佛聖賢亦皆名見。亦皆非見。例此而言。見有正邪。謂正見見也。邪見爾見也。今以假名之名。名見一切法。則知諸佛凡聖爾。皆以非見而見稱性見一切法也。是則二諦雖異。以建化故護果護因。未始偏廢也。此中三假非成實因成等三。以今非小教故也。然或引於二空文。后爾得以小成大也云云。二約能照義明觀照般若。而言有法非非法摩訶衍者。疏出問意云云。今謂有法者。提所照境也。非非法者。其言猶總略。正應云法非法皆非非法。謂法者有也。非法者空也。非非法者非其非法。則空之又空。即中道第一義畢竟空也。據下答文。正應如是而照。為未解者非常情所到。故曰摩訶衍云何照。所以正領上文。以生答意。摩訶衍此翻大乘。與今般若同出異名爾。佛答以于般若自性見非非法。茍能如是而照。則能空其空。此法所以非非法。故名非非法空。既言法空而又曰法性空者。謂此空非照已方空。非作得故空。直由般若性離無自性故。理本自空也。所謂受想行識空乃至十二緣空。皆其理也。故此下。曆法明空。疏引大論約六門明之。謂果報空等空雖是一而義類復不同。五陰是果報空者。以是報陰法故。十二入受用空者。以其根境相對受用各別故。十八界性別空者。加以六識。
【現代漢語翻譯】 現代漢語譯本：所謂稱實而見，則無眾生可見。如是乃至諸佛聖賢，亦皆名見，亦皆非見。以此為例而言，見有正邪之分。所謂正見是真見，邪見是虛妄之見。今以假名之名，名見一切法，則知諸佛凡聖，皆以非見而見，稱性見一切法。是則二諦（世俗諦和勝義諦）雖異，以建立教化之故，護持果報和護持因地，未曾有所偏廢。此中三假（體假、用假、相假）並非成實因、成等三假，因為現在所說是大乘教義。然而或者可以引用二空（人空和法空）之文，之後便可以從小乘轉為大乘，云云。二、約能照之義，明觀照般若（以智慧觀照諸法實相），而言有法非非法摩訶衍（大乘）。疏中提出疑問，云云。今謂有法者，是提所照之境。非非法者，其言語仍然總略，正應云法非法皆非非法。所謂法者是有，非法者是空，非非法者是非其非法，則是空之又空，即中道第一義畢竟空也。據下文回答，正應如是而照，為未解者非常情所到，故曰摩訶衍云何照，所以正領上文，以生答意。摩訶衍，此翻譯為大乘，與今般若同出異名爾。佛回答以于般若自性見非非法。茍能如是而照，則能空其空，此法所以非非法，故名非非法空。既言法空而又曰法性空者，謂此空非照已方空，非作得故空，直由般若性離無自性故，理本自空也。所謂受想行識空，乃至十二緣空，皆其理也。故此下，曆法明空。疏引大論約六門明之，謂果報空等空雖是一而義類復不同。五陰（色、受、想、行、識）是果報空者，以是報陰法故。十二入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）受用空者，以其根境相對受用各別故。十八界（六根、六塵、六識）性別空者，加以六識。
【English Translation】 English version: It is said that if one sees according to reality, then no sentient beings can be seen. Likewise, even Buddhas and sages are all named 'seeing,' and also 'non-seeing.' Taking this as an example, seeing has right and wrong aspects. Right seeing is true seeing, while wrong seeing is false seeing. Now, using the name of provisional designation to name the seeing of all dharmas, then know that all Buddhas, ordinary beings, and sages see all dharmas with non-seeing, in accordance with their nature. Thus, although the two truths (conventional truth and ultimate truth) are different, for the sake of establishing teachings, upholding the fruition and upholding the cause are never neglected. The three provisionalities (provisionality of substance, provisionality of function, and provisionality of characteristics) here are not the three provisionalities of the Realization School, because what is being discussed now is Mahayana doctrine. However, one may cite the texts on the two emptinesses (emptiness of self and emptiness of dharmas), and then one can transform from Hinayana to Mahayana, and so on. Secondly, based on the meaning of the ability to illuminate, clarify the Prajna of contemplation (contemplating the true nature of all dharmas with wisdom), and speak of 'there is dharma, non-non-dharma, Mahayana.' The commentary raises a question, and so on. Now, 'there is dharma' refers to the object being illuminated. 'Non-non-dharma' is still a general and brief statement; it should be said that both dharma and non-dharma are non-non-dharma. 'Dharma' means existence, 'non-dharma' means emptiness, and 'non-non-dharma' means the non-ness of non-dharma, which is the emptiness of emptiness, the ultimate emptiness of the Middle Way's first principle. According to the answer below, one should illuminate in this way, but for those who do not understand, it is beyond ordinary understanding, so it is said, 'How does Mahayana illuminate?' Thus, it directly leads to the above text, giving rise to the meaning of the answer. Mahayana, translated as the Great Vehicle, is a different name for the same Prajna. The Buddha answers by seeing non-non-dharma in the self-nature of Prajna. If one can illuminate in this way, then one can empty the emptiness, which is why this dharma is non-non-dharma, hence the name 'non-non-dharma emptiness.' Having spoken of the emptiness of dharmas, and then saying the emptiness of dharma-nature, means that this emptiness is not empty only after illumination, nor is it empty because it is made, but it is inherently empty because the nature of Prajna is free from self-nature. The emptiness of form, feeling, thought, volition, and consciousness, and even the emptiness of the twelve links of dependent origination, are all based on this principle. Therefore, below, emptiness is clarified through various dharmas. The commentary cites the Great Treatise to clarify it through six aspects, saying that although the emptiness of karmic retribution and other emptinesses are one, their meanings and categories are different. The five skandhas (form, feeling, thought, volition, and consciousness) are the emptiness of karmic retribution because they are dharmas of retribution. The twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma) are the emptiness of experience because their roots and objects are relatively experienced differently. The eighteen realms (six sense organs, six sense objects, and six consciousnesses) are the emptiness of distinction, with the addition of the six consciousnesses.
分一精明為六和合。成見聞覺知別故。所以只一色心而有陰入界開合異者。以所病不同故也。故曰云云。餘論疑或作迷。言迷尤顯。六大名遍到空。謂其大大各遍一切。而有相傾凌滅之相。此復別明如楞嚴云云。又引阿含明六王互諍云云。謂五各有用而識為主故。居中則勝也。因緣義空者。謂三世因果有緣生緣滅之義。而與諦境總別有殊云云。是法下。約三義釋成。然生滅等本非空義。今取其速疾不停傍顯即空。其旨益明。故曰云云。即有即空者。總結諸法之有歸即空義。與疏小別。論引諸小乘師明生滅前後同異。一一核之。然皆有過云云。疾炎過鋒者。正應云疾炎奔緣過鋒經刃。取其至疾無跡。喻上空義而已。上以諸法顯則曰是法即生即滅。次以心念明則曰剎那剎那。然意猶難曉。故復徴釋云云。九十剎那等如經未檢。夫以一剎那極短之時。而經九百生滅。使以情量分別終不可解。以不思議意會之可也。若乃以圓頓教旨明之。所謂一念普觀無量劫等。則九百生滅惡足道哉。當以理求。難以言盡云云。九十剎那下。釋通。即空凡二義。若自一之多。謂一念攝九十剎那。一剎那攝九百生滅。九十剎那義當八萬一千生滅。求其定實不可得。則此心空矣。又自多之少。謂生滅不出剎那。剎那不出一念。于其念中求定實爾不可
得。則此念空矣。故曰如是心法不可得。此名心空也。但了心空諸法自泯。心法泯處落空者誰。又以四大分(應作去呼)諸根下。例推四大至於極微。分分不可得。如是推析至於鄰虛。是為正析。非同邪外之析也。色盡心窮豁然無住。可謂至矣。而猶止是生滅。為護三藏佛果而已。望大無生無量無作相去遠矣。奈何今人慾以粗心淺量議佛法之精微吾未見其能彷彿也。若見色空下。推明衍門教旨。其文雖約理則至矣。如言通教體空。固無他說。別詮心色而一而異者。以能造心是故不異。以所造法非故不一。又以教權故不一。理實故不異。此正得別教之旨也。又圓明色心本來空寂。善談即具旨在於斯。以護佛果則佛果各得其正。以護般若則般若斯明。以化眾生則眾生斯度。不唯菩薩護持。而諸佛亦各護念。何以故。以其理所同故也。不然則夭傷慧命亡失法身者有之。於是得無懼乎。經復以心例色。反覆明之。故曰色亦如是。以般若下。明能觀觀智。結成雙照。顯中空之旨。謂以般若空故無相。無相故照。所照皆寂。大品所謂波若者爾。般若存略耳。然于其中了無小法可得。故曰不見緣等。則諸法皆空名為不見。非謂不照名不見也。非見及見者。文缺一所字。以皆亡相故。是為真實般若。即地住所證。爾前通別無量教門謂接
【現代漢語翻譯】 現代漢語譯本 得，那麼這個念頭也就空了。所以說這樣的心法是不可得的。這叫做心空。但明白了心空，各種法自然就消失了。心法消失的地方，那落空的又是誰呢？又用四大（應讀作去聲）和諸根來分析，比如推究四大到最微小的地步，每一部分都不可得。這樣推究分析到鄰虛的程度，這是正確的分析。不同於邪門外道的分析。色盡心窮，豁然無住，可以說是達到了極致。但仍然只是生滅的境界，只是爲了守護三藏佛果而已。距離大無生、無量無作的境界還差得很遠。奈何現在的人想用粗淺的心思和見識來議論佛法的精微之處，我沒看到他們能領會到佛法的彷彿之處。如果看到『若見色空』以下的內容，就能明白推明衍門教旨的含義。那段文字雖然簡略，但道理卻很深刻。比如說到通教體空，自然沒有什麼其他可說的。分別解釋心和色，說它們既一又異，是因為能造之心，所以不異；因為所造之法，所以不一。又因為教法是權宜之計，所以不一；理體是實在的，所以不異。這正是領會了別教的宗旨。又圓教闡明色心本來就是空寂的，善於談論的人就具備了這個宗旨。用以守護佛果，那麼佛果就能各得其正；用以守護般若（Prajna，智慧），那麼般若就能明白顯現；用以化度眾生，那麼眾生就能得到度化。不只是菩薩護持，而且諸佛也各自護念。為什麼呢？因為他們所遵循的道理是相同的。不然的話，就會有夭折慧命、喪失法身的情況發生。因此難道可以不畏懼嗎？經文又用心來比喻色，反覆地說明這個道理。所以說『色亦如是』。用般若（Prajna，智慧）來闡明能觀的觀智，總結成雙重觀照，顯現中空的宗旨。意思是說，因為般若（Prajna，智慧）是空性的，所以沒有相狀；因為沒有相狀，所以能照見。所照見的都是寂靜的。《大品般若經》所說的般若（Prajna，智慧）就是這樣。般若（Prajna，智慧）在這裡只是簡略地提了一下。然而在其中完全沒有微小的法可以得到。所以說『不見緣等』，那麼諸法皆空就叫做不見，而不是說不照見叫做不見。『非見及見者』，原文缺少一個『所』字，因為都消除了相狀的緣故。這就是真實的般若（Prajna，智慧），也就是地住所證悟的境界。之前的通教、別教和無量教門，是爲了接引不同根器的眾生。
【English Translation】 English version If so, then this thought is empty. Therefore, it is said that such a mind-dharma (心法) is unattainable. This is called mind-emptiness (心空). But understanding mind-emptiness, all dharmas (法) naturally disappear. Where the mind-dharma (心法) disappears, who is it that falls into emptiness? Furthermore, analyze the four great elements (四大) and the various roots (諸根). For example, investigate the four great elements (四大) to the most minute level, and each part is unattainable. Analyzing and investigating in this way to the point of adjacent emptiness (鄰虛) is the correct analysis. It is different from the analysis of heretics and outsiders. When form is exhausted and the mind is exhausted, suddenly there is no dwelling, which can be said to have reached the extreme. But it is still only the realm of arising and ceasing, only to protect the Tripitaka (三藏) and the Buddha-fruit (佛果). It is still far from the realm of great non-arising (大無生), immeasurable (無量), and non-action (無作). How can people today want to discuss the subtleties of the Buddha-dharma (佛法) with their crude minds and shallow knowledge? I have not seen them able to comprehend even a semblance of it. If you see the content below '若見色空', you can understand the meaning of promoting and clarifying the teachings of the Yanmen (衍門). Although that passage is brief, the principles are profound. For example, when it is said that the common teaching embodies emptiness (通教體空), naturally there is nothing else to say. Explaining the mind and form separately, saying that they are both one and different, is because of the mind that can create, so they are not different; because of the dharma (法) that is created, so they are not one. Also, because the teachings are expedient means, so they are not one; the principle is real, so they are not different. This is precisely understanding the essence of the separate teaching (別教). Furthermore, the perfect teaching (圓教) elucidates that the mind and form are originally empty and still. Those who are good at discussing possess this essence. Using it to protect the Buddha-fruit (佛果), then the Buddha-fruit (佛果) can each attain its correctness; using it to protect Prajna (般若, wisdom), then Prajna (般若, wisdom) can be clearly manifested; using it to transform sentient beings, then sentient beings can be liberated. Not only are Bodhisattvas protecting, but also all Buddhas are each mindful. Why? Because the principles they follow are the same. Otherwise, there will be cases of premature death of wisdom-life (慧命) and loss of the Dharma-body (法身). Therefore, can one not be afraid? The sutra (經) uses the mind to exemplify form again, repeatedly explaining this principle. Therefore, it says 'Form is also like this (色亦如是)'. Using Prajna (般若, wisdom) to elucidate the observing wisdom that can observe, summarizing it into dual illumination, revealing the essence of emptiness in the middle. It means that because Prajna (般若, wisdom) is empty in nature, it has no characteristics; because it has no characteristics, it can illuminate. What is illuminated is all stillness. The Prajna (般若, wisdom) mentioned in the Mahaprajnaparamita Sutra (大品般若經) is like this. Prajna (般若, wisdom) is only briefly mentioned here. However, there is absolutely no small dharma (法) to be obtained within it. Therefore, it says 'Not seeing conditions, etc. (不見緣等)', then all dharmas (法) are empty is called not seeing, rather than saying that not illuminating is called not seeing. 'Non-seeing and the seer (非見及見者)', the original text is missing the word '所', because all appearances have been eliminated. This is the true Prajna (般若, wisdom), which is the realm of enlightenment attained by the dwelling place. The previous common teaching (通教), separate teaching (別教), and immeasurable teachings are to receive sentient beings of different capacities.
正等則相似般若。至於曆法明空。亦謂空之分齊。謂略則十二如今文。或十八空如大論。疏列釋云云。然則空本破有。有既空矣。有復何立而為俗邪。故曰但法集故有等。謂法有合散。散則為空為真。合則為有為俗。集亦合也。兩者各論則為偏。偏則二邊而非中道。兩者並明則為圓圓則中。中則妙。如斯而已矣。三假等對釋可知。次明得失者。金剛般若所謂若見有法可得則爲著。我人眾生壽者。皆見也。茍此見未亡則有法也。非無法也。非所謂開眼也。著閤眼也。著若無此見則有無皆是。謂不異世間者。見同凡見。非正觀也。與夫如來出世間能了世間相者。夐然異矣。雖然若見世間法不合不散等。是則聖法凡境未始異未始不異。固所取證如何耳。于諸法下。覆宗明觀。謂即色是空理極事遍。故曰不動。是法平等無二無別。故無到者。以本不生故。無可滅。無相無無相故。諸法皆如。余如疏釋。是即初地下。明一念心具足八萬四千般若波羅蜜者。以一實理同故。翻惑為智故。破塵出經故。一心中曉一切法故。故一一地亦具諸地功德也。即載云者。載猶乘也。衍亦乘義。即滅是能斷義。故如金剛。隨義受稱。名異理一也。三約名味句等以示文字般若功德深大不可思議。文先示教體。次明功深大。初文者。謂諸佛教法不出名
【現代漢語翻譯】 現代漢語譯本 正等則相似般若（Prajna，智慧）。至於曆法明空，也說是空的分際。說簡略的有十二空，如現在的經文；或者十八空，如《大智度論》。疏文中詳細解釋了這些。如此說來，空本來是爲了破除有，有既然已經空了，有又憑什麼成立而成為世俗呢？所以說『但法集故有等』，意思是法有聚合和離散。離散則為空，為真諦；聚合則為有，為俗諦。聚合也即是集合。兩者各自論述就顯得片面，片面就落入二邊，而非中道。兩者並明，則為圓融，圓融即是中道，中道即是妙。如此而已。三假等對釋可以參考相關解釋。 接下來闡明得失。如《金剛般若經》所說，『若見有法可得，則爲著我人眾生壽者相』，這都是常見的現象。如果這種見解沒有消除，那就是有法，而不是無法，也不是所謂的開眼，而是著相，如同閉著眼睛。如果能消除這種見解，那麼有和無都是一樣的，這就像不異於世間凡夫的見解，與凡夫的見解相同，而不是真正的正觀。這與如來出世間，能夠明瞭世間真相，是截然不同的。 雖然如此，如果能看到世間法不合不散等等，那麼聖法和凡境本來就沒有差異，也沒有不差異，關鍵在於如何取證。在『于諸法下』，再次闡明觀的宗旨，意思是即色是空，這是普遍的真理，所以說『不動』。一切法平等，沒有二致，沒有差別，所以沒有到達者。因為本來不生，所以無可滅。無相也無無相，所以一切法皆如如不動。其餘的可以參考疏文的解釋。這就是初地以下，闡明一念心中具足八萬四千般若波羅蜜，因為一實之理相同，能將迷惑轉為智慧，能破除塵勞而出經，一心中能明白一切法，所以每一地都具備其他地的功德。 『即載云者』，載如同乘坐，衍也是乘坐的意思。『即滅是能斷義』，所以如同金剛，隨著意義而接受稱謂，名稱不同，道理卻是一樣的。三約名味句等，是爲了說明文字般若的功德深大，不可思議。文先是示教體，其次說明功德深大，首先是文，指的是諸佛教法都離不開名。
【English Translation】 English version Prajna (wisdom) that is exact is similar to the true Prajna. As for using the calendar to understand emptiness, it also speaks of the divisions of emptiness. Briefly, there are twelve kinds of emptiness as in the current text, or eighteen kinds of emptiness as in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). The commentary explains these in detail. Thus, emptiness is fundamentally for breaking through existence. Since existence is already empty, how can existence be established to become the mundane? Therefore, it is said, 'But because of the aggregation of dharmas, there is existence, etc.,' meaning that dharmas have aggregation and dispersion. Dispersion is emptiness, which is the truth; aggregation is existence, which is the mundane. Aggregation is also collection. Discussing the two separately is biased, and bias falls into the two extremes, not the Middle Way. Clarifying both together is complete and harmonious, completeness is the Middle Way, and the Middle Way is wonderful. It is just like this. The explanation of the three provisionalities can be referred to in related commentaries. Next, it clarifies gain and loss. As the Diamond Sutra says, 'If one sees that there is a dharma to be attained, then one is attached to the perception of self, others, sentient beings, and life span.' These are all common phenomena. If this view is not eliminated, then there is dharma, not no dharma. It is not so-called opening the eyes, but attachment to form, like closing the eyes. If one can eliminate this view, then existence and non-existence are the same. This is like the view of ordinary people in the world, the same as the view of ordinary people, not true right view. This is completely different from the Tathagata (Thus Come One) appearing in the world, who can understand the true nature of the world. Even so, if one can see that worldly dharmas neither combine nor disperse, then the holy dharma and the realm of the mundane are originally not different, nor are they not different. The key lies in how one attains realization. Under 'In all dharmas,' it clarifies the principle of contemplation again, meaning that form is emptiness, which is a universal truth, so it is said 'immovable.' All dharmas are equal, without duality, without difference, so there is no one who arrives. Because they are originally unborn, there is nothing to be extinguished. Without form and without non-form, all dharmas are like this. The rest can be referred to in the commentary. This is below the first ground, clarifying that in one thought, one fully possesses eighty-four thousand Prajnaparamitas (perfections of wisdom), because the principle of one reality is the same, it can transform delusion into wisdom, it can break through the defilements and bring forth the sutras, and in one thought, one can understand all dharmas, so each ground possesses the merits of all other grounds. 'That which is called carrying,' carrying is like riding, and 'yan' also means riding. 'That which is extinguished is the meaning of being able to cut off,' so it is like a diamond. According to the meaning, it receives the name. The names are different, but the principle is the same. The three aspects of name, taste, and phrase are to illustrate that the merit of verbal Prajna is profound, vast, and inconceivable. The text first shows the teaching body, and then explains the profound and vast merit. First is the text, which refers to all the Buddha's teachings that cannot be separated from names.
味句三。或云名句文身。是為三假。兼聲色一實通為教體。如疏引論釋云云。即今文字般若之所依也。文具財法二施。即七寶施財施也。令得四果等法施也。不如於此起一念信。則又法施之勝者。以信對解則解深於信。重重比決可知。句非句下。正明文字般若。亦信解相。謂句非句等約義對句如文。雖蘊四句。三諦之旨順般若義。所以皆空。是三句即一句。一句即三句。亦即非三非一句。微妙玄絕不可思議。又句即文字。非句即文字性離。是亦文字蘊三諦俱亡之旨。所以性離。惟其性離即是解脫。解脫即是般若。亦即今文字般若是也云云。止觀所謂達文非文非文非不文。其旨雅合也。又般若非句下。明文義俱空。謂句非句文空也。般若義空也。惟其于般若及句非句等。約即離克體。若內外自他共離。一一求之皆不可得。不可得處即真般若。有在於此。故曰般若非句句非般若。則皆性離俱不可得也。又曰般若亦非菩薩者。明人法俱空。謂般若者法也。菩薩者行般若之人也。所行法空則能行亦空。故曰般若中求菩薩不可得。此明人空也。據理合更明法空句。疑脫一句。或前已足。故略之也。疏云。人空文略者。不無差誤。或云。今正明行般若者。故不當云菩薩亦空。所以略也。然遣則俱遣。正不當義有存略。更試詳之。何
以故下。正徴釋上非菩薩句。故有下十地三十生皆不可得之言。豈非正言人空。何反云邪。亦非薩婆若。非摩訶衍。空者此復以人例法明因果俱空。謂薩婆若果也。摩訶衍謂乘。乘亦因也。因果皆空。是法空義。豈非正以人空例明法空乎。若見境下。疏科以為依教修觀觀有邪正等。雖不無是義。以牒釋文勢言之。當是對簡倒想。謂若實有境等可見。則墮于妄想。殊非聖見。故對簡牒釋。云見三界者。云云。而疏以見境等對三般若者。謂于境智說受。雖無非般若。若以見執取之。則皆為倒想。故曰是眾生果報之名也。如文云云。六識下。謂以執想見故起三界業果無明煩惱。文于中多三界空三字。于根本無明下對前業果。以成三道。及無明余習。亦該三界故云爾也。而一一皆言藏空者。謂藏以積集為義。空以解脫為言。以三道。則罔不皆藏。以三德。則無非般若。所以皆空。凈名有言。除病不除法。斯可以當之矣。三地九生滅者。疏凡二釋云云。初釋為優。即金剛藏下。引人證空。亦釋空所由。如華嚴中金剛後心。以理盡三昧斷最後無明。所謂入重玄門是也。經倒一藏字。仍小失次第。對文可知。佛得三無為下。明極果所證空。三無為本出小教。亦曰擇滅非擇滅無為等。今于佛果推言之云云。釋虛空中。言無色現處者。起
【現代漢語翻譯】 現代漢語譯本 因此，下面是對上面『非菩薩』句子的直接解釋。所以有『十地三十生皆不可得』的說法。這難道不是直接說明人是空的嗎？為何反過來說是邪見呢？也不是薩婆若（Sarvajna，一切智），也不是摩訶衍（Mahayana，大乘）。『空』在這裡是用人來比喻法，闡明因果皆空。所謂薩婆若是果，摩訶衍是乘，乘也是因。因果皆空，這就是法空的意義。這難道不是用人空來比喻說明法空嗎？ 如果認為境界等是真實存在的，那麼就會陷入妄想，這絕不是聖人的見解。所以要對比簡別和解釋。說『見三界者』，等等。而疏文中用『見境等』來對應『三般若』，意思是說，對於境界、智慧和感受，雖然沒有不是般若的，但如果執著於它們，就會變成顛倒的妄想。所以說這是眾生的果報之名。就像經文所說的那樣。 六識（Six Consciousnesses）以下，是指因為執著于妄想和見解，所以產生了三界（Three Realms）的業果、無明（Ignorance）和煩惱。經文中多次提到『三界空』這三個字，在根本無明之下對應之前的業果，從而形成了三道（Three Paths），以及無明余習，也包括三界，所以這樣說。而每一處都說『藏空』，是因為『藏』有積聚的意思，『空』有解脫的意思。以三道來說，沒有不是積聚的；以三德（Three Virtues）來說，沒有不是般若的。所以都是空。就像《維摩詰經》里說的，『除病不除法』，可以這樣理解。 『三地九生滅』，疏文中有兩種解釋。第一種解釋更好，也就是金剛藏（Vajragarbha）以下，引用人來證明空，也解釋了空的原因。就像《華嚴經》中金剛後心，用理盡三昧（Samadhi of Exhausting Reasoning）斷除最後的無明，這就是所謂的『入重玄門』。經文倒置了一個『藏』字，稍微顛倒了順序，對照經文就可以理解。佛得三無為（Three Unconditioned Dharmas）以下，說明了最終證得的空。三無為本來出自小乘佛教，也叫做擇滅無為、非擇滅無為等。現在在佛果上推論，等等。 解釋虛空中，說到無色現處（Formless Realms），開始...
【English Translation】 English version Therefore, the following is a direct explanation of the above sentence 'not a Bodhisattva'. Hence, there is the saying 'the ten grounds and thirty births are all unattainable'. Isn't this directly stating that the self is empty? Why then say it is a wrong view? It is also not Sarvajna (all-knowing), nor Mahayana (the Great Vehicle). 'Emptiness' here uses the analogy of a person to the Dharma, clarifying that both cause and effect are empty. Sarvajna is the fruit, and Mahayana is the vehicle, and the vehicle is also the cause. Both cause and effect are empty, and this is the meaning of Dharma emptiness. Isn't this using the emptiness of the self to illustrate the emptiness of the Dharma? If one believes that realms, etc., are truly existent, then one will fall into delusion, which is by no means the view of a sage. Therefore, one must contrast, distinguish, and explain. Saying 'seeing the three realms', etc. And the commentary uses 'seeing realms, etc.' to correspond to the 'three Prajnas', meaning that although there is nothing that is not Prajna in realms, wisdom, and reception, if one clings to them, they will become inverted delusions. Therefore, it is said that this is the name of the karmic retribution of sentient beings. Just as the scripture says. Below the Six Consciousnesses, it refers to the fact that because of clinging to delusion and views, the karmic fruits, ignorance (Avidya), and afflictions of the Three Realms arise. The scripture repeatedly mentions the three words 'emptiness of the Three Realms', corresponding to the previous karmic fruits under fundamental ignorance, thereby forming the Three Paths, as well as the remaining habits of ignorance, which also include the Three Realms, so it is said. And every place says 'store emptiness', because 'store' has the meaning of accumulation, and 'emptiness' has the meaning of liberation. In terms of the Three Paths, there is nothing that is not accumulated; in terms of the Three Virtues, there is nothing that is not Prajna. Therefore, they are all empty. Just as the Vimalakirti Sutra says, 'Remove the illness but not the Dharma', it can be understood in this way. 'The extinction of three grounds and nine births', the commentary has two explanations. The first explanation is better, that is, below Vajragarbha, citing people to prove emptiness, and also explaining the reason for emptiness. Just like the Vajra after-mind in the Avatamsaka Sutra, using the Samadhi of Exhausting Reasoning to cut off the final ignorance, which is the so-called 'entering the profound gate'. The scripture inverts the word 'store', slightly reversing the order, which can be understood by comparing the scripture. Below the Buddha attains the Three Unconditioned Dharmas, it explains the emptiness ultimately attained. The Three Unconditioned Dharmas originally came from Hinayana Buddhism, also called conditioned extinction, unconditioned extinction, etc. Now, inferring from the fruit of Buddhahood, etc. Explaining emptiness in space, speaking of the Formless Realms, starting...
信所謂虛空以對色故。有是可見相。即無色現處。乃是空也。若有修習下。約聽說而無聽說歸於般若。故一切法皆如也。次結修護佛果。謂若如上所明。是即護佛果體。亦護薩婆若。十力等一切果德。為若此也。二明時眾得益。如疏釋可知。
釋菩薩教化品
教以利他為本。不利物則何以為教。化以自行為先。不克修則何以成化。故前明觀空。所以成今之自行。今明教化。所以生後世之利他。此教化品正當答前內護次問也。以自他言之。不別而別。即利他行。於是初釋品題凡為三對。言教化者。教謂教示眾生離一切惡。化謂化轉物機修一切善。此善惡對也。佛以此教化眾生。得成菩薩。此聖凡對也。又以此法化諸國王。令識般若。此真俗對也。凡明化轉有三義。即其旨也云云。然此品雖正明內護。既化諸國王實兼于外。雖依俗諦。既令識般若達諸法空。而實兼具諦故。此一釋其理貫通義斯明矣。二隨釋。白佛言下。為二。初發問。言護十地行菩薩者。此應二重能所。謂一以般若為能護。諸法為所護。二以十地行為所護。菩薩為能護。護何所護護其不墮偏邪。斯為者爾。云何行可行等。凡設三問。謂菩薩行者。其行甚通。今于其中何行可行一也。又于其中有自有他。為依何位行而化眾生二也。夫見眾生有著
【現代漢語翻譯】 現代漢語譯本：相信所謂的虛空是因為它與色（Rupa，物質現象）相對。有可見的相，即無色的顯現之處，那就是空（Sunyata，空性）。如果有人修習，從聽聞入手，最終歸於般若（Prajna，智慧），所以一切法都是如（Tathata，真如）。接下來總結修習和守護佛果，意思是如果像上面所說的那樣明白，那就是守護佛果的本體，也是守護薩婆若（Sarvajna，一切智）、十力（Dasabala，如來的十種力量）等一切果德。這就是這樣做的原因。第二部分說明當時在場的大眾獲得的利益，如疏文的解釋可以得知。
解釋菩薩教化品
教化的根本在於利益他人。如果不利益眾生，又怎麼能稱之為教化？轉化的先決條件是自身的行為。如果不能自我修行，又怎麼能成就轉化？所以前面闡明觀空，是爲了成就現在的自我修行。現在闡明教化，是爲了在後世利益他人。這個教化品正是回答前面關於內護的提問。從自他和利他的角度來說，不區分而又區分，就是利他之行。因此，首先解釋品題，總共有三對概念。教化，教是教導眾生遠離一切惡行，化是轉化眾生的根機，修習一切善行。這是善與惡的對比。佛用這種教化來教導眾生，從而成就菩薩。這是聖與凡的對比。又用這種方法來轉化諸國王，使他們認識般若。這是真與俗的對比。總而言之，闡明轉化有三種含義，這就是它的宗旨。然而，這一品雖然主要闡明內護，但既然轉化諸國王，實際上也兼顧了外護。雖然依據俗諦（Samvriti-satya，世俗諦），但既然使他們認識般若，通達諸法空性，實際上也兼具真諦（Paramartha-satya，勝義諦）。這一解釋說明了其理貫通的意義。 第二部分是隨文解釋。從『白佛言』開始，分為兩部分。首先是提問。『護十地行菩薩』，這裡應該理解為雙重的能護和所護。一是般若作為能護，諸法作為所護。二是十地行作為所護，菩薩作為能護。守護什麼？守護他們不墮入偏頗和邪見。這就是這樣做的原因。『云何行可行等』，總共提出了三個問題。菩薩行者，其行甚為通達。現在在其中，什麼行是可以修行的？這是第一個問題。又在其中，有自利和他利，是依據什麼位次來修行和教化眾生？這是第二個問題。看到眾生有執著
【English Translation】 English version: Believing in so-called emptiness is because it is in contrast to Rupa (form, material phenomena). There is a visible aspect, which is the place where the formless appears, and that is Sunyata (emptiness). If one cultivates, starting from listening and eventually returning to Prajna (wisdom), then all dharmas are Tathata (suchness). Next, it concludes with cultivating and protecting the fruit of Buddhahood, meaning that if one understands as explained above, that is protecting the essence of the fruit of Buddhahood, and also protecting Sarvajna (all-knowing), Dasabala (the ten powers of the Tathagata), and all the virtues of the fruit. That is why it is done this way. The second part explains the benefits gained by the assembly present at that time, as can be understood from the commentary.
Explanation of the Chapter on the Bodhisattva's Teaching and Transformation
Teaching is fundamentally for the benefit of others. If it does not benefit beings, how can it be called teaching? Transformation is preceded by one's own actions. If one cannot cultivate oneself, how can one achieve transformation? Therefore, the previous explanation of contemplating emptiness is to achieve the present self-cultivation. The present explanation of teaching and transformation is to benefit others in future lives. This chapter on teaching and transformation directly answers the previous question about inner protection. From the perspective of self and others and benefiting others, not distinguishing and yet distinguishing is the practice of benefiting others. Therefore, first explain the title of the chapter, with a total of three pairs of concepts. Teaching and transformation: teaching is to instruct beings to stay away from all evil deeds, and transformation is to transform the faculties of beings and cultivate all good deeds. This is the contrast between good and evil. The Buddha uses this teaching and transformation to teach beings, thereby achieving Bodhisattvahood. This is the contrast between the sacred and the mundane. Furthermore, this method is used to transform the kings, enabling them to recognize Prajna. This is the contrast between the conventional and the ultimate. In short, explaining transformation has three meanings, and that is its purpose. However, although this chapter mainly explains inner protection, since it transforms the kings, it actually also takes care of outer protection. Although based on Samvriti-satya (conventional truth), since it enables them to recognize Prajna and understand the emptiness of all dharmas, it actually also possesses Paramartha-satya (ultimate truth). This explanation clarifies the meaning of its interconnectedness. The second part is the explanation following the text. Starting from 'The Bodhisattva said to the Buddha', it is divided into two parts. First is the question. 'Protecting the Bodhisattvas who practice the ten grounds', this should be understood as a dual protector and protected. First, Prajna is the protector, and all dharmas are the protected. Second, the practice of the ten grounds is the protected, and the Bodhisattvas are the protectors. What is being protected? Protecting them from falling into bias and wrong views. That is why it is done this way. 'How can the practice be practiced, etc.', a total of three questions are raised. The practice of the Bodhisattva is very thorough. Now, among them, what practice can be practiced? This is the first question. Also, among them, there is self-benefit and other-benefit, based on what position do they practice and transform beings? This is the second question. Seeing that beings have attachments
有離。今以何相而見眾生堪受化邪。準下判答。則五忍是其行也。十地是其位也。自他皆幻是其相也。其旨曉然矣。又此經下。重判自他。覆宗標目。不別而別。即利他行也。佛言下。答文為二初分科。次廣釋云云。然以五忍答初問者。謂伏忍等五是菩薩法。約位始終各分三品。一一有增進之相。而位不定住。合俱空之旨。安於諦理。故通得稱忍。是為菩薩行之所依。則行於可行也。廣釋中。疏以五忍與六種性合釋及所斷惑相文義交加。頗不易明。應先出異相而後得以會之。所以異相者。據常所釋。別教初地證道同圓。已破無明。即能分身百界作佛。而此經所出十地乃分為四。謂前三后一以對十地。則前二猶是信順二忍。后三始破無明。若然則與初地證道同圓分果垂跡其異一也。又所斷惑信順二忍。止斷三界色心粗重煩惱。此與常途有異二也。於此須知教證二途。約證道論。固當如向同圓是也。今取教道為義。不妨十地殊品故。所破惑義有進否。是應義立。無生忍位分上中下。如今文是也。以其根有利鈍。利者于初三品即破無明。其次中三始破。又其次者后三方破。既許初破。不妨證與圓同。其次未斷猶居信順。亦影略互顯爾。至於后三斷位方定。猶下根受接其位定故是也。而所破惑雖分色心粗細之異。于其利者。即
是無明。鈍即見思。復何固必。況復悉檀被物。初無定法。說有殊途。母以名相為惑。有志學者所宜盡心。如其不然置之可也。經言發相信者。位當別信。即發起信心之前相也。疏亦作想。所謂理具此相。依理起想等。亦其義也。但與今圓別異耳云云。伏忍之初十住是也。據位格量。猶是二乘。而言超過者。約知中智解能伏無明故也。疏又約圓信釋者。或恐取同除四住此處為齊之文釋也。然而彼以伏無明為過。此以斷為過。其義既通進退無咎。亦為接下長養聖胎義便故。從容於此。若論出胎。合在分真。或別有意云云。此下疏文疑多一二字。文末當云出聖胎也。起干慧下。未有理水。本當聞慧之初故云干慧。今在思修位中言者。恐是仍前之說故起自干慧。其實正當伏忍位也。疏判位。本當但釋名差間耳。疑多一結句。千字之非。經既已正殆無用耳。亦有十心通名為意。所以四意止念處。于身受心法令不起邪倒故。三意止三善根。令不起三毒故。三意止三忍。令不起三世因果念故。如疏云云。復有下。明十向。即道種性位。亦由修上伏忍。進入平等道。與初地聖道為因。皆仍前望后之說。則又有十種忍等。以觀對忍。次第可知。初觀色陰得戒忍者。謂作無作戒本陰色攝故。觀色陰發於戒忍。然不言色攝所以。此如別論云
【現代漢語翻譯】 現代漢語譯本 是無明（avidyā，指對事物真相的迷惑）。鈍即見思（dṛṣṭi-vicikitsā，指錯誤的見解和懷疑）。又何必如此固執呢？況且佛陀的教法（siddhānta）是用來適應不同根器的眾生，本來就沒有固定的方法。說法的方式多種多樣，不要被名相所迷惑，這是有志於佛學的人應該盡心研究的。如果不是這樣，那就放下也可以。《經》中說『發相信者』，是指位在別信（bhakti-viśeṣa，特殊的信心）的階段，也就是發起信心之前的狀態。《疏》中也說是『想』，意思是說理體中本具這種相，依理而生起想等等，也是這個意思。只是與現在所說的圓教有所不同罷了。伏忍（kṣānti，忍耐）的最初階段就是十住（daśa-sthita，十種住心）位。按照位次來衡量，仍然是二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）的境界，但說超過二乘，是因為他們的智慧能夠降伏無明。疏中又用圓教的信心來解釋，或許是爲了與《除四住此處為齊》的文句相對應。然而，彼以伏無明為過，此以斷為過，其意義是相通的，進退都沒有問題。也是爲了接下來的長養聖胎（ārya-garbha，聖人的胎藏）的意義方便，所以在此處從容。如果論及出胎，應該在分真（bhāga-satya，部分真實）位。或者另有深意。這以下疏文懷疑多了一兩個字。文末應當說『出聖胎』。起干慧（śuṣka-vipaśyanā，干觀）以下，還沒有理水（nyāya-jala，正理之水），本來應當是聞慧（śruta-mati，聽聞佛法所生的智慧）的最初階段，所以說是干慧。現在在思修（cintā-bhāvanā，思考和修習）位中說，恐怕是仍然沿用之前的說法，所以從干慧開始。其實正當伏忍位。疏中判定位次，本來只是解釋名稱的差別而已。懷疑多了一個結尾的句子。千字文的錯誤，經文既然已經改正，大概就沒有用了。也有十心（daśa-citta，十種心）統稱為意（manas，意識），所以四意止念處（catuḥ-smṛtyupasthāna，四念住），對於身、受、心、法，令不起邪見顛倒。三意止（trayo manas-sthiti，三種意止）使三善根（trīṇi kuśala-mūlāni，三種善根）不生起三毒（trīṇi viṣāṇi，三種毒素）。三意止使三忍（tisraḥ kṣāntayaḥ，三種忍）不生起三世因果的念頭，如疏中所說。復有以下，說明十向（daśa-praṇidhāna，十種迴向），即道種性（bodhi-gotra，菩提種子）位。也是由於修習上面的伏忍，進入平等道（sama-mārga，平等之道），與初地（prathamā bhūmi，歡喜地）的聖道作為因，都是沿用之前的望后之說。那麼又有十種忍等等，以觀（vipaśyanā，內觀）對治忍，次第可以知道。最初觀色陰（rūpa-skandha，色蘊）得到戒忍（śīla-kṣānti，持戒之忍），是因為作無作戒（kṛta-akṛta-śīla，作戒和無作戒）的根本屬於色陰所攝。觀色陰而生髮戒忍，但不說色陰所攝的原因，這就像《別論》所說。
【English Translation】 English version It is ignorance (avidyā, referring to delusion about the true nature of things). Dullness refers to views and thoughts (dṛṣṭi-vicikitsā, referring to wrong views and doubts). Why be so insistent? Moreover, the Buddha's teachings (siddhānta) are meant to adapt to beings of different capacities, and originally there is no fixed method. There are many ways of speaking, so don't be confused by names and forms, which is what those who aspire to Buddhism should study diligently. If not, then put it down. The 'one who develops faith' mentioned in the Sutra refers to the stage of special faith (bhakti-viśeṣa), which is the state before the arising of faith. The Commentary also says 'thought', meaning that the principle inherently possesses this aspect, and the arising of thought based on the principle, and so on, is also the same meaning. It's just that it is different from the perfect teaching spoken of now. The initial stage of forbearance (kṣānti) is the ten abodes (daśa-sthita). According to the position, it is still the realm of the two vehicles (śrāvakayāna and pratyekabuddhayāna), but it is said to surpass the two vehicles because their wisdom can subdue ignorance. The Commentary also explains it with the perfect teaching of faith, perhaps to correspond to the sentence 'removing the four abodes, this place is equal'. However, it considers subduing ignorance as a fault, while this considers cutting it off as a fault. The meaning is consistent, and there is no fault in advancing or retreating. It is also for the convenience of the following meaning of nourishing the holy embryo (ārya-garbha), so it is leisurely here. If discussing leaving the womb, it should be in the partial truth (bhāga-satya) position. Or there is another deeper meaning. Below this, the Commentary text is suspected of having one or two extra words. The end of the text should say 'leaving the holy embryo'. Below 'arising dry wisdom' (śuṣka-vipaśyanā), there is no principle water (nyāya-jala), originally it should be the initial stage of hearing wisdom (śruta-mati), so it is called dry wisdom. Now it is said in the contemplation and cultivation (cintā-bhāvanā) position, I am afraid it is still following the previous statement, so it starts from dry wisdom. In fact, it is exactly the position of subduing forbearance. The Commentary judges the position, originally it was just explaining the difference in names. Suspect there is an extra concluding sentence. The error of the thousand-character text, since the Sutra has already corrected it, is probably useless. There are also ten minds (daśa-citta) collectively called mind (manas), so the four establishments of mindfulness (catuḥ-smṛtyupasthāna), regarding body, feeling, mind, and dharma, prevent the arising of wrong views and inversions. The three mind-stoppings (trayo manas-sthiti) prevent the three good roots (trīṇi kuśala-mūlāni) from giving rise to the three poisons (trīṇi viṣāṇi). The three mind-stoppings prevent the three forbearances (tisraḥ kṣāntayaḥ) from giving rise to thoughts of the cause and effect of the three times, as the Commentary says. Below 'again there is', it explains the ten directions (daśa-praṇidhāna), which is the position of the nature of the path (bodhi-gotra). It is also because of cultivating the above subduing forbearance, entering the path of equality (sama-mārga), and using the holy path of the first ground (prathamā bhūmi) as the cause, all of which are following the previous saying of looking forward. Then there are ten kinds of forbearance, etc., using contemplation (vipaśyanā) to counteract forbearance, the order can be known. The initial contemplation of the form aggregate (rūpa-skandha) obtains the forbearance of precepts (śīla-kṣānti), because the root of the made and unmade precepts (kṛta-akṛta-śīla) is included in the form aggregate. Contemplating the form aggregate gives rise to the forbearance of precepts, but it does not say the reason why it is included in the form aggregate, which is like what the Separate Treatise says.
云。以此觀識對知見忍等。如疏云云。亦可因想入定受以法慧。行以空脫。識為心王而能發受等故。前後不定。觀三界因果空故。得空等三忍。如疏可知。通觀二諦。了法無常。名無常忍。達一切法空。名無生忍。然十向猶是道種性。雖未無生而得在不久。是故云也。又約無常等判二忍者。亦一往耳。自別行位言之。亦可觀無常則安於無常。觀無生則安於無生。初無定在也。是菩薩十堅心者。不出由前十忍成堅忍之德云爾。又信忍下。標起忍位。然以下三種信義明之。此當證信。即初地證道位也。所謂善達明中行者。對位如經。即初二三地。后諸對位例此。中行之言。猶下文忍中行是也。言斷三界色煩惱縛者。即上三賢所斷粗惑。非謂初地始斷。若據證道同圓。合斷界外根本無明。已如前示。而此復言心煩惱者。當是前所謂色等單約色心說。今約色心俱心兼而言之。故當合論義爾。如下文。又言習煩惱者。謂習即無明正使。至后習無明盡相始分正習。言各有當也。故知一家習氣之說。最為難明。如別論云云。攝化中言一身多身者。疏謂化身實有之異。然亦只是常途所謂分身百界千界等。既曰分果。自然無量身一身。一身無量身。但約位淺深故。以本從末則一身無量身。以末從本則無量身一身。亦所從言異。則一身之言
【現代漢語翻譯】 現代漢語譯本 云。用這種方式觀察認識對治知見忍等，如疏中所說。也可以因為想而入定，用受來獲得法慧，用行來獲得空解脫，識作為心王能夠發起和接受等等，所以前後順序不固定。觀察三界因果皆空，因此得到空等三種忍，如疏中所說。普遍觀察二諦，了知諸法無常，名為無常忍。通達一切法空，名為無生忍。然而十向菩薩仍然是道種性，雖然尚未達到無生忍，但很快就能達到，所以這樣說。又根據無常等來判斷二忍，也只是一種說法。從別行位來說，也可以觀察無常而安住于無常，觀察無生而安住于無生，最初並沒有固定的說法。這些菩薩的十種堅固心，不出于由之前的十忍成就堅忍的德行。又在信忍之下，標明發起忍位，然後用以下三種信義來闡明。這應當是證信，即初地證道位。所謂善於通達明中行的人，對位如經文所說，即初地、二地、三地。後面的對位可以依此類推。中行的意思，如同下文所說的『忍中行』。說到斷除三界色煩惱的束縛，即是上三賢所斷的粗惑，並非說初地才開始斷除。如果根據證道同圓的說法，應當斷除界外根本無明，這已經如前面所說。而這裡又說心煩惱，應當是前面所說的色等，只是單單從色心來說，現在是從色心都具備，心也兼具來說，所以應當合起來討論。如下文所說。又說到習煩惱，是指習氣即無明正使，到後面習無明盡的時候，才開始區分正習。各有其對應的說法。所以知道一家之言的習氣之說，是最難明白的，如別論所說。在攝化中說到一身多身，疏中認為是化身真實存在的不同。然而也只是通常所說的分身百界千界等。既然說是分果，自然有無量身一身，一身無量身。只是根據位次的深淺，從本到末則一身無量身，從末到本則無量身一身。也是根據所說的角度不同，才有一身的說法
【English Translation】 English version Cloud. Observe and understand the 'knowledge of forbearance' (zhi jian ren) etc. in this way, as explained in the commentary. It is also possible to enter Samadhi through thought, obtain the wisdom of Dharma through reception, and achieve liberation from emptiness through practice. Consciousness, as the king of the mind, can initiate and receive, so the order is not fixed. Observing that the causes and effects of the Three Realms are empty, one attains the three 'forbearances' (ren) of emptiness, etc., as explained in the commentary. Universally observing the Two Truths (two aspects of reality), understanding that all dharmas are impermanent is called 'forbearance of impermanence' (wuchang ren). Comprehending that all dharmas are empty is called 'forbearance of non-origination' (wusheng ren). However, the Ten Directions (shifang) Bodhisattvas still possess the seed of the Path (dao zhongxing). Although they have not yet attained the 'forbearance of non-origination', they will soon achieve it, hence the saying. Furthermore, judging the two 'forbearances' based on impermanence, etc., is just one perspective. From the perspective of separate practice stages, one can also observe impermanence and abide in impermanence, observe non-origination and abide in non-origination. There is no fixed initial state. The ten firm minds of these Bodhisattvas arise from the virtue of firm forbearance achieved through the previous ten 'forbearances'. Moreover, under the 'forbearance of faith' (xin ren), the position of 'forbearance' is marked, and then explained with the following three meanings of faith. This should be 'certifying faith' (zhengxin), which is the stage of enlightenment in the first ground (bhumi). The so-called 'those who are good at understanding the middle path' (shan da ming zhong xing), their corresponding position is as described in the sutra, namely the first, second, and third grounds. Subsequent corresponding positions can be inferred similarly. The meaning of 'middle path' is like the 'middle path of forbearance' (ren zhong xing) mentioned below. Speaking of severing the bonds of 'desire realm' (yu jie), 'form realm' (se jie) and 'formless realm' (wu se jie) afflictions, it refers to the coarse delusions severed by the 'Three Worthies' (san xian) above, not that the first ground only begins to sever them. If based on the saying that enlightenment is the same as perfect and complete, one should sever the fundamental ignorance outside the realms, as previously stated. And here it is again said 'mental afflictions' (xin fan nao), it should be the 'form' (se) etc. mentioned earlier, only speaking from the perspective of 'form' and 'mind' (xin) alone. Now it is from the perspective of both 'form' and 'mind' being complete, with 'mind' also included, so it should be discussed together. As mentioned below. Furthermore, speaking of 'habitual afflictions' (xi fan nao), it refers to habits, which are the fundamental ignorance. Only when the habits of ignorance are exhausted later, will the correct habits be distinguished. Each has its corresponding explanation. Therefore, it is known that the saying of 'habitual energy' (xiqi) in one school is the most difficult to understand, as explained in the separate treatise. In 'embracing and transforming' (she hua), speaking of 'one body many bodies' (yi shen duo shen), the commentary considers it a real difference in manifested bodies. However, it is only the commonly referred to 'dividing bodies into hundreds of realms, thousands of realms, etc.' Since it is said to be 'dividing the fruit' (fen guo), there is naturally 'countless bodies one body, one body countless bodies'. It is only based on the depth of the position, from the root to the branch, then 'one body countless bodies', from the branch to the root, then 'countless bodies one body'. It is also based on the different perspectives from which it is spoken, hence the saying of 'one body'.
即空。無量身即假。非一非無量即中。又以十五心下。從分至極。為一切行本者。謂菩薩以四攝等。共十五心始發行於此。是為首義。能生行本。是謂種義。如疏云云。言斷三界心等習煩惱者。則兼前望后。如上進退之義是也。故所斷惑有色心同異等別。已如前論。言心色習煩惱等。得非前以惑粗故色心各斷。此以位極其惑深細。不唯不分色心。亦不分于正習。則無習可斷也。又若約等覺後心。倒修凡事。亦斷微細等惑。則有習可斷也。而後文云雙斷正習者。亦不妨兼有此義。初無在也。故知聖賢分上諸佛境界。終不可以定量論也。五明寂滅忍者。謂望前四忍則有盡不盡之異。四明所謂因地雖斷未盡邊涯。若正若習唯佛究盡。殆有合於斯文。以寂滅義則心色等想習皆除。是猶能所待對。其于名相未能忘也。若夫忍極。極于無生極于無滅。則無心而不寂。無想而不滅。無滅滅處是為真寂性義。佛及菩薩之所同證。故曰云云。是亦同用忍智入金剛理定。約修證說義。云用入。無復別體。以不次而次因果既分。則分極之異。故曰下忍中行等。約忍分位。則因名菩薩。果名薩婆若。共觀第一義諦斷心習煩惱下。是以盡相無相。分言盡相則望前而說金剛後心是也。盡相無相則兼后為言。極果薩婆若是也。至於超度二諦下。是以等
【現代漢語翻譯】 即是空性（Śūnyatā）。無量身即是假有。非一非無量即是中道。又以十五心以下，從分位至極位，作為一切行的根本。意思是菩薩以四攝（catvāri saṃgrahavastūni）等方法，用這十五心開始修行，這是最初的意義，能夠產生一切行的根本，這是種子的意義，如疏中解釋的那樣。所說的斷除三界（trayo dhātavaḥ）的心等習氣煩惱，則是兼顧前後，如上面所說的進退之義。所以所斷的惑有色心同異等差別，已經如前面的論述。所說的心色習煩惱等，難道不是因為之前認為惑粗重，所以色心各自斷除？而現在因為位階到了極位，惑深細微，不僅不分色心，也不分正習（正使和習氣），那就沒有習氣可以斷除了。又如果從等覺（samānasambuddha）后的心來看，倒過來修凡夫的事情，也可以斷除微細的惑，那麼就有習氣可以斷除。而後文說雙斷正習，也不妨兼有這個意義，最初並沒有這樣的說法。所以知道聖賢分上的諸佛境界，終究不可以用定量來論述。五明寂滅忍者，是說相對於前面的四忍，有盡與不盡的差別。四明所說的因地雖然斷了，但沒有窮盡邊際，無論是正使還是習氣，只有佛才能究竟窮盡，大概是符合這段文字的。以寂滅的意義來說，心色等想習都除掉了，這還是能所對待，對於名相未能忘懷。如果到了忍的極位，極于無生，極于無滅，那就沒有心不寂靜，沒有想不滅除，沒有滅除之處，這就是真寂性義，佛和菩薩所共同證得的，所以說云云。這也是共同運用忍智進入金剛理定（Vajra Samādhi），從修證的角度來說。說運用進入，沒有另外的本體。以不依次第而依次第，因果既然分明，那麼就有分位和極位的差別，所以說下忍中行等。從忍的分位來說，因位名為菩薩，果位名為薩婆若（Sarvajña）。共同觀察第一義諦（paramārtha-satya），斷除心習煩惱以下，是以盡相無相來區分。說盡相則是相對於前面而說金剛後心。盡相無相則是兼顧後面來說，極果是薩婆若。至於超度二諦以下，是以等 現代漢語譯本
【English Translation】 It is emptiness (Śūnyatā). The immeasurable body is provisional. Neither one nor immeasurable is the Middle Way. Furthermore, from the fifteen minds downwards, from the stage of division to the ultimate stage, it is the root of all practices. It means that Bodhisattvas, using the four means of attraction (catvāri saṃgrahavastūni) and other methods, begin their practice with these fifteen minds. This is the initial meaning, capable of generating the root of all practices. This is the meaning of the seed, as explained in the commentary. The so-called cutting off of the mind and habitual afflictions of the three realms (trayo dhātavaḥ) takes into account both the past and the future, like the meaning of advance and retreat mentioned above. Therefore, the afflictions to be cut off have differences such as form, mind, sameness, and difference, as discussed in the previous arguments. The so-called mind, form, habitual afflictions, etc., is it not because it was previously thought that the afflictions were coarse, so form and mind were cut off separately? But now, because the stage has reached the ultimate, the afflictions are deep and subtle, not only are form and mind not separated, but also the primary and habitual (primary afflictions and habitual tendencies) are not separated, then there are no habitual tendencies to be cut off. Moreover, if viewed from the mind after Equal Enlightenment (samānasambuddha), reversing the practice of ordinary people, subtle afflictions can also be cut off, then there are habitual tendencies to be cut off. And the later text says that both primary and habitual are cut off, which may also include this meaning, there was no such statement initially. Therefore, it is known that the realms of the Buddhas in the realm of sages cannot be discussed with fixed quantities. The Fifth Brightness, the Patient Endurance of Stillness and Extinction, means that compared to the previous four Patient Endurances, there are differences between exhaustion and non-exhaustion. The Fourth Brightness says that although the causal ground has been cut off, it has not exhausted the boundaries. Whether it is the primary or habitual, only the Buddha can exhaust it completely, which probably corresponds to this passage. In terms of the meaning of stillness and extinction, the thoughts and habitual tendencies of mind, form, etc., are all removed. This is still the duality of subject and object, and the names and forms have not been forgotten. If it reaches the ultimate stage of Patient Endurance, ultimate in non-birth, ultimate in non-extinction, then there is no mind that is not still, no thought that is not extinguished, and no place of extinction. This is the true meaning of the nature of stillness, which is jointly attained by the Buddha and Bodhisattvas, so it is said 'etc.'. This is also the joint use of Patient Endurance and Wisdom to enter the Vajra Samādhi, speaking from the perspective of cultivation and realization. Saying 'use to enter', there is no separate entity. Because it is not in sequence but in sequence, since cause and effect are distinct, then there are differences between the stage of division and the ultimate stage, so it is said 'lower Patient Endurance, middle practice, etc.'. From the perspective of the stages of Patient Endurance, the causal stage is called Bodhisattva, and the fruit stage is called Sarvajña. Jointly observing the ultimate truth (paramārtha-satya), cutting off the afflictions of mind and habitual tendencies below, it is distinguished by exhaustion of characteristics and non-characteristics. Saying exhaustion of characteristics refers to the later mind of Vajra in relation to the previous. Exhaustion of characteristics and non-characteristics refers to the ultimate fruit, Sarvajña, in relation to the later. As for transcending the two truths below, it is with equality. English version
覺對妙覺言之。則第十一地為薩云若。翻一切智。當是等覺之位。覺非有非無下。正當妙覺薩婆若位。據疏翻一切種智。已見中卷。初二若字益當上呼。故知舊簡同異及翻譯名義倒矣。由是論之則薩云若者。猶為未極。約體以言。薩婆若者。正當極位。亦約用云。所謂薩婆若乘來化三界是也。如是節釋。則二者同異。冷然可知。故今存兩可之說。及疏從前之釋。皆從容云爾。無定亦說也。金剛喻定云者。引舊凡二說云云。疏雖無可否。今謂二處金剛正自不同大經之喻。則可譬此經金剛智定。能破煩惱而自體不壞。如經云云。若大論所謂以羊角龜甲能碎者。此固物類相感。直金剛寶石耳。本出大論。今云。出大經者。恐誤。正言無嘶破聲者。是也。若楞伽所謂如金金剛具不壞性。即此一文可證二異云云。舊來多不辯此故。特表出之。又下忍中行等配位。凡三義。謂位有上下。攝有因果。入有前後。如疏云云。薩婆若。上已翻一切種智。今又翻一切智。此文恐誤云云。等覺或有或無。今般若附通故不同別。引二文為證。益不言等覺是也。言心習無明盡相等。如疏科釋云云。是皆窮幽極微之論。所當盡心者也。然以智言之。雖能盡相而未盡無相。則猶有智。在智不自亡。則般若真體無自而明。此盡相之外更須盡其盡者。始謂
【現代漢語翻譯】 現代漢語譯本： 如果用覺對妙覺來談論，那麼第十一地就是薩云若（Sarvajna，一切智），翻譯為一切智，應當是等覺的地位。『覺非有非無』，正對應于妙覺薩婆若（Sarvajnata，一切種智）的地位。根據疏文，翻譯為一切種智，已經在中卷中見過。最初的兩個『若』字應該向上呼應。因此，可以知道舊的簡冊在同異以及翻譯名義上是顛倒的。由此推論，那麼薩云若，仍然是未達到極致。從本體上來說，薩婆若，正對應于極致的地位。也可以從作用上來說，就是所謂的薩婆若乘來化度三界。這樣解釋，那麼二者的同異，自然可以明白。所以現在保留兩種可能性的說法，以及疏文從前的解釋，都是從容不迫的說法，沒有定論。『金剛喻定』，引用舊的兩種說法等等。疏文雖然沒有否定，現在認為兩處的金剛，確實不同於《大般涅槃經》的比喻，那麼可以比作此經的金剛智定，能夠破除煩惱而自體不壞，如經文所說。如果像《大智度論》所說的用羊角龜甲能夠擊碎的，這本來就是物類相感，只是金剛寶石罷了。本來出自《大智度論》，現在說出自《大般涅槃經》，恐怕是錯誤。正確說法是無嘶破聲。如果是《楞伽經》所說的『如金金剛具不壞性』，那麼這一段文字可以證明二者的不同等等。舊來很多人不辨別這些，所以特別標示出來。 另外，下忍中行等配位，總共有三種意義，就是位有上下，攝有因果，入有前後，如疏文所說。薩婆若，上面已經翻譯為一切種智，現在又翻譯為一切智，這段文字恐怕有誤等等。等覺或者有或者無，現在般若附帶相通，所以不同於其他。引用兩段文字作為證明，更加不提等覺了。說到心習無明盡相等，如疏文科釋所說。這些都是窮究幽深細微的論述，所應當盡心研究的。然而用智慧來說，雖然能夠窮盡現象，而未窮盡無相，那麼仍然有智慧存在。智慧不能自我消亡，那麼般若真體不能自然顯明。這窮盡現象之外，更需要窮盡那窮盡者，才算完成。
【English Translation】 English version: Speaking of 'perfect enlightenment' relative to 'wonderful enlightenment', then the eleventh Bhumi (stage of a Bodhisattva) is Sarvajna (all-knowing), translated as 'all-wisdom'. This should be the position of Samyak-sambuddha (equal enlightenment). 'Enlightenment is neither existent nor non-existent' corresponds precisely to the position of wonderful enlightenment, Sarvajnata (all-knowingness), according to the commentary, translated as 'all kinds of wisdom', which has already been seen in the middle volume. The first two characters '若' (if) should echo upwards. Therefore, it can be known that the old texts are reversed in terms of similarities and differences, as well as the meaning of the translations. From this reasoning, Sarvajna is still not the ultimate. Speaking in terms of essence, Sarvajnata corresponds precisely to the ultimate position. It can also be spoken of in terms of function, which is the so-called Sarvajnata vehicle coming to transform the three realms. With such an explanation, the similarities and differences between the two can be clearly understood. Therefore, the two possible interpretations are retained, and the previous explanations in the commentary are all leisurely and not definitive. 'Vajra-like Samadhi (diamond-like concentration)' refers to the old two interpretations, etc. Although the commentary does not deny them, it is now believed that the Vajra in the two places is indeed different from the metaphor in the Nirvana Sutra. It can be compared to the Vajra-wisdom Samadhi in this sutra, which can destroy afflictions while the self-nature remains indestructible, as the sutra says. If, as the Mahaprajnaparamita-sastra says, it can be shattered by a sheep's horn or a tortoise shell, this is originally a mutual influence of things, merely a Vajra gemstone. Originally from the Mahaprajnaparamita-sastra, now saying it is from the Nirvana Sutra is probably a mistake. The correct statement is 'without a cracking sound'. If, as the Lankavatara Sutra says, 'like gold, Vajra possesses indestructible nature', then this passage can prove the two differences, etc. Many people in the past did not distinguish these, so it is specially pointed out. Furthermore, the allocation of positions such as lower endurance and middle practice has three meanings in total, which are that positions have high and low, inclusion has cause and effect, and entry has before and after, as the commentary says. Sarvajnata, above has already been translated as 'all kinds of wisdom', now it is translated as 'all-wisdom' again, this passage is probably a mistake, etc. Samyak-sambuddha (equal enlightenment) may or may not exist, now Prajna is attached and interconnected, so it is different from others. Quoting two passages as proof, it does not mention Samyak-sambuddha even more. Speaking of the exhaustion of mental habits and ignorance, etc., as the commentary explains. These are all discussions that exhaust the profound and subtle, which should be studied with all one's heart. However, speaking in terms of wisdom, although it can exhaust phenomena, it has not exhausted non-phenomena, then there is still wisdom present. If wisdom cannot extinguish itself, then the true essence of Prajna cannot manifest naturally. Beyond exhausting phenomena, it is even more necessary to exhaust the one who exhausts, only then is it complete.
薩婆若矣。若乃薩云則猶在智地。故未足以至極。至極則相無相皆盡。所以超度二諦者出乎境。覺非有非無者出乎智。所謂同真際等法性者。亦假名爾。茍出乎此。則彼自無有。無彼無此則能所雙絕。求明瞭不可得。無明安得而有乎。此證智所以能相而又能盡無相也。使盡無明之相則既盡矣。又云。無明未盡當只是無相未盡。爾若作此釋。亦不須料簡。又此盡不盡相。茍善其一必盡其二。使二而不善則一亦未也。可以理會難以言盡而言。為第十一地薩云若者。當是等覺。容有未盡之理。故云即依前釋。如前復說。有即密明等覺之義。或恐如前。后釋文誤。作前二說皆可若。薩婆若既當妙覺。證智已極。那得與薩云若同日語邪。故知薩婆若迥出名相思議之表。歸於一如而已矣。以此起化則名為乘來化三界。所謂御車達到猶名為乘是也。信乎經旨深微有如此者。其可忽諸云云。無緣大悲下。明攝化分齊。謂究竟果覺自行既滿。乘于智乘。以無緣之緣。緣三界苦境眾生。而行悲化。故曰一切眾生等。慈既有三。悲應例爾。故說云云。善男子下。明覆宗結攝。蓋能化所化機感化事。從近言之。總不出一三界。有合乎三界唯心之旨。故覆宗。前釋雖正明自行而兼于利他。雖急於拔苦而亦通於樂。要皆不出前諸文旨故也。故曰一切
【現代漢語翻譯】 現代漢語譯本 薩婆若（Sarvajna，一切智）啊。如果說是薩云若（Sarvajnata，一切種智），那就還在智的範疇之內。所以還不足以達到極致。達到極致，那麼有相和無相都窮盡了。所以超越二諦（Satya-dvaya，真諦和俗諦）的人，是出於境界之外。覺悟到非有非無的人，是出於智慧之外。所謂等同真際（Bhuta-tathata，真如實際）、等同法性（Dharmata，諸法實性）的說法，也只是假名而已。如果超出這些，那麼那些自然就沒有了。沒有彼，沒有此，那麼能和所就都斷絕了。尋求明瞭是不可得的，無明（Avidya，無知）又怎麼會有呢？這證明了證智（Jnana，實證的智慧）既能顯現諸相，又能完全窮盡無相。如果說窮盡無明之相，那麼就已經窮盡了。又說，無明沒有窮盡，應當只是無相沒有窮盡。如果你這樣解釋，也不需要再推敲了。而且這窮盡與不窮盡的相，如果善於其中一個，必定窮盡另外一個。如果兩個都不善於，那麼一個也沒有窮盡。可以用道理來領會，難以用言語說盡。至於第十一地薩云若（Sarvajnata，一切種智）的人，應當是等覺菩薩（Samantabhadra，普賢菩薩）。或許有未窮盡的道理，所以說就依照前面的解釋。像前面重複說的那樣，有，就是秘密地闡明等覺的意義。或許是擔心像前面一樣，後面的解釋文字有錯誤。把前面的兩種說法都當作可以的。薩婆若（Sarvajna，一切智）既然是妙覺（Samayakaya，平等身），證智（Jnana，實證的智慧）已經達到極致，怎麼能和薩云若（Sarvajnata，一切種智）用同樣的言語呢？所以知道薩婆若（Sarvajna，一切智）遠遠超出名相思議的範圍，歸於一如而已。用這個來發起教化，就名為乘（Yana，交通工具）來教化三界（Triloka，欲界、色界、無色界）。所謂駕車到達，仍然名為乘（Yana，交通工具）就是這個意思。確實經文的旨意深奧微妙，有像這樣情況的。怎麼可以忽略呢？無緣大悲（Niralamba-karuna，無條件的慈悲）以下，說明攝受教化的範圍。說究竟果覺（Phala-jnana，果地的智慧）的自行已經圓滿，乘坐于智乘（Jnana-yana，智慧之乘），以無緣之緣，緣三界（Triloka，欲界、色界、無色界）苦境的眾生，而行悲化。所以說一切眾生等。慈（Maitri，友善）既然有三種，悲（Karuna，慈悲）也應該依此為例。所以這樣說。善男子（Kula-putra，善家子弟）以下，說明再次總結攝受。大概能教化、所教化、機感、化事，從近處來說，總不出三界（Triloka，欲界、色界、無色界）。有符合三界唯心（Trailokya-citta-matra，三界唯心所現）的宗旨。所以再次總結。前面的解釋雖然主要闡明自行，但也兼顧利他。雖然急於拔除痛苦，但也通於給予快樂。總都不出前面這些文句的旨意。所以說一切
【English Translation】 English version Sarvajna (薩婆若, all-knowing)! If it is said that Sarvajnata (薩云若, all-knowingness), then it is still within the realm of wisdom. Therefore, it is not sufficient to reach the ultimate. Reaching the ultimate means that both form and formlessness are exhausted. Therefore, those who transcend the two truths (Satya-dvaya, 二諦, conventional and ultimate truth) are beyond the realm. Those who awaken to neither existence nor non-existence are beyond wisdom. The so-called being equal to Bhuta-tathata (真際, suchness) and equal to Dharmata (法性, the nature of phenomena) are merely provisional names. If one goes beyond these, then those will naturally cease to exist. Without that and without this, both the subject and object are extinguished. Seeking clarity is unattainable; how can ignorance (Avidya, 無明) exist? This proves that the wisdom of realization (Jnana, 證智) can manifest forms and also completely exhaust formlessness. If the aspect of ignorance is exhausted, then it is already exhausted. Furthermore, it is said that if ignorance is not exhausted, it simply means that formlessness is not exhausted. If you interpret it this way, there is no need for further scrutiny. Moreover, regarding this aspect of exhaustion and non-exhaustion, if one is proficient in one, one will surely exhaust the other. If one is not proficient in both, then neither is exhausted. It can be understood through reason but is difficult to express in words. As for the Sarvajnata (薩云若, all-knowingness) of the eleventh stage, it should be the Equal Awakening (Samantabhadra, 等覺). There may be a reason for non-exhaustion, so it is said to follow the previous explanation. As previously repeated, 'existence' secretly elucidates the meaning of Equal Awakening. Perhaps fearing it is like before, the later explanatory text is mistaken. Both of the previous two explanations can be considered acceptable. Since Sarvajna (薩婆若, all-knowing) corresponds to the Wonderful Enlightenment (Samayakaya, 妙覺), and the wisdom of realization (Jnana, 證智) has reached its peak, how can it be the same language as Sarvajnata (薩云若, all-knowingness)? Therefore, it is known that Sarvajna (薩婆若, all-knowing) far surpasses the realm of names, forms, thoughts, and discussions, returning to oneness. Using this to initiate transformation is called riding the vehicle (Yana, 乘) to transform the three realms (Triloka, 三界, desire, form, and formless realms). The so-called reaching by vehicle is still called vehicle (Yana, 乘). Indeed, the meaning of the sutras is profound and subtle, like this. How can it be neglected? Below 'unconditioned great compassion' (Niralamba-karuna, 無緣大悲) explains the scope of embracing and transforming. It says that the self-practice of the ultimate fruit of enlightenment (Phala-jnana, 果覺) is complete, riding on the wisdom vehicle (Jnana-yana, 智乘), using the unconditioned condition to connect with sentient beings in the suffering realms of the three realms (Triloka, 三界), and practicing compassionate transformation. Therefore, it says 'all sentient beings, etc.' Since loving-kindness (Maitri, 慈) has three aspects, compassion (Karuna, 悲) should follow this example. Therefore, it is said. Below 'good man' (Kula-putra, 善男子) explains the re-summarization of embracing. Generally, what can be transformed, what is transformed, the opportunity, and the transformative event, from a close perspective, do not go beyond the three realms (Triloka, 三界). There is accordance with the principle of 'three realms are only mind' (Trailokya-citta-matra, 三界唯心). Therefore, it is re-summarized. Although the previous explanation mainly elucidates self-practice, it also includes benefiting others. Although it is urgent to remove suffering, it also extends to giving happiness. All do not go beyond the meaning of the previous texts. Therefore, it says 'all'.
眾生煩惱不出三界藏等。如前所謂三界藏義是也。但前明藏空。今言所化境異。二十二根者。疏釋總諸根義成若干數。不無是理。然既列于諸果報下。又言不出三界。疑若無他不出以三界六根言之。則一十有八。兼暖識息命總別並舉。亦二十二。其理頗直。故並出於此云云。諸佛應化法身亦不出三界者。然以佛破四魔已不在三界之數。今以法身則無在不在。以應化則示現無方。應化即法。故不在三界法身即應。故不出三界。經兼二意故云應化法身。疏從后釋。故曰三界外無別眾生。茍無別眾生。則佛何所化而言三界外邪。是故我言下。疏以聽說與之。聽應平呼。謂以外道經說亦聽許有之如文。然非正理了義之說。故曰非七佛所說也。大有經如后釋。大經下。引諸經通證三身體即則四土無別。故知三界外無別三土明矣。界內外一。斯言盡之。次簡界外實有無者。答中謂有無不定均。出聖教明有無可知。然法華於三百由旬外權設化城。則三界外別有方便。約界內外以言有無。即法性分假之別也。若凈名文者。約十方剎土無有窮盡。安以一方定其有無邪。又問。均出聖教而有無若此。豈非矛盾邪。答中會通意者。眾生有二種。謂界內實有死生果報之眾生。界外則有法性因果變易之眾生。而此經言無。無分斷之眾生。余經言有
【現代漢語翻譯】 現代漢語譯本 眾生的煩惱不會超出三界（欲界、色界、無色界）的範圍，如同前面所說的三界藏的含義一樣。只不過前面說明的是藏是空性的，現在說的是所教化的對象不同。關於二十二根（眼根、耳根、鼻根、舌根、身根、意根、男根、女根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根）的解釋，疏文中總括了諸根的含義，成為若干數量，並非沒有道理。然而，既然排列在諸果報之下，又說不出三界，如果說沒有其他的，以三界的六根（眼、耳、鼻、舌、身、意）來說，就是十八根。加上暖、識、息、命，總別並舉，也是二十二根。這個道理頗為直接，所以一併在此說明。 諸佛的應化身和法身也不出三界。然而，佛陀已經破除了四魔（煩惱魔、五陰魔、死魔、天魔），不在三界的範圍之內。現在說法身，則無所謂在或不在。以應化身來說，則示現沒有固定的方向。應化身即是法身，所以不在三界；法身即是應化身，所以不出三界。《經》兼顧了這兩種含義，所以說『應化法身』。疏文從後面解釋，所以說『三界外沒有別的眾生』。如果沒有別的眾生，那麼佛又教化誰呢？又怎麼能說三界外是邪道呢？因此，在『我言下』，疏文以聽說來認可它。『聽』應讀作平聲，意思是說，對於外道的經典所說，也聽許它存在，就像經文所說的那樣。然而，這不是正理了義的說法，所以說『不是七佛所說』。《大有經》的解釋在後面。《大經》下面，引用諸經來共同證明三身（法身、報身、應身）體性是一致的，那麼四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）就沒有區別。所以知道三界外沒有別的三土，這很明顯。界內和界外是一體的，這句話說盡了其中的道理。 接下來簡要辨析界外是否真實存在。回答中說，存在與不存在是不確定的，都是一樣的。引出聖教來說明存在與不存在是可以知道的。然而，《法華經》中在三百由旬（古印度長度單位）之外權且設立化城，那麼三界外另有方便。根據界內和界外來說存在與不存在，就是法性（諸法實相）和假相的區別。如果按照《維摩詰經》的說法，十方剎土沒有窮盡，怎麼能以一個方向來確定它的存在與不存在呢？又問，同樣引出聖教，而存在與不存在卻如此不同，難道不是矛盾嗎？回答中會通其意是，眾生有兩種，一種是界內真實存在、有生死果報的眾生，一種是界外有法性因果、可以變易的眾生。而這部經說『無』，是沒有分段生死的眾生，其他的經典說『有』。
【English Translation】 English version The afflictions of sentient beings do not go beyond the Three Realms (Desire Realm, Form Realm, Formless Realm), just like the meaning of the Three Realms Treasury as mentioned earlier. The only difference is that the previous explanation focused on the emptiness of the Treasury, while now it addresses the difference in the beings being taught. Regarding the twenty-two roots (eye-root, ear-root, nose-root, tongue-root, body-root, mind-root, male-root, female-root, life-root, pleasure-root, pain-root, joy-root, sorrow-root, indifference-root, faith-root, energy-root, mindfulness-root, concentration-root, wisdom-root, root of 'I will know the unknown', known-root, knower-root), the commentary summarizes the meaning of all the roots into several numbers, which is not without reason. However, since they are listed under the various karmic retributions and it is said that they do not go beyond the Three Realms, if there is nothing else, considering the six roots (eye, ear, nose, tongue, body, mind) of the Three Realms, there are eighteen roots. Adding warmth, consciousness, breath, and life, considering both the general and specific, there are also twenty-two. This reasoning is quite straightforward, so it is explained here together. The manifested and Dharma bodies of all Buddhas also do not go beyond the Three Realms. However, the Buddha has already broken through the Four Maras (affliction-mara, skandha-mara, death-mara, deva-mara) and is not within the scope of the Three Realms. Now, speaking of the Dharma body, there is no such thing as being within or outside. As for the manifested body, its appearance has no fixed direction. The manifested body is the Dharma body, so it is not within the Three Realms; the Dharma body is the manifested body, so it does not go beyond the Three Realms. The 'Sutra' considers both meanings, so it says 'manifested and Dharma bodies'. The commentary explains from the latter perspective, so it says 'there are no other sentient beings outside the Three Realms'. If there are no other sentient beings, then who does the Buddha teach? And how can it be said that what is outside the Three Realms is evil? Therefore, under 'my words', the commentary acknowledges it through hearsay. 'Hearing' should be read in the level tone, meaning that the teachings of externalist scriptures are also allowed to exist, as the text says. However, this is not a correct and definitive teaching, so it says 'not spoken by the Seven Buddhas'. The explanation of the 'Great Existence Sutra' is later. Below the 'Great Sutra', various sutras are cited to jointly prove that the nature of the Three Bodies (Dharma body, Reward body, Manifested body) is consistent, then the Four Lands (Land of Eternal Tranquility, Land of Real Reward and Adornment, Land of Expedient Remainder, Land of Coexistence of Saints and Mortals) have no difference. So it is known that there are no other Three Lands outside the Three Realms, which is obvious. The inside and outside of the realms are one, this sentence fully expresses the principle. Next, it briefly analyzes whether existence outside the realms is real. The answer says that existence and non-existence are uncertain and the same. It cites the holy teachings to explain that existence and non-existence can be known. However, in the 'Lotus Sutra', a phantom city is temporarily established beyond three hundred yojanas (ancient Indian unit of length), then there is another expedient outside the Three Realms. According to the inside and outside of the realms, existence and non-existence are the difference between Dharma-nature (the true nature of all dharmas) and false appearances. If according to the 'Vimalakirti Sutra', the lands of the ten directions are endless, how can one direction determine its existence or non-existence? It is also asked, since the holy teachings are cited in the same way, but existence and non-existence are so different, is this not a contradiction? The answer reconciles the meaning by saying that there are two kinds of sentient beings, one is the sentient beings within the realms who truly exist and have the karmic retribution of birth and death, and the other is the sentient beings outside the realms who have the Dharma-nature cause and effect and can be transformed. And this sutra says 'no', there are no sentient beings with segmented birth and death, other sutras say 'yes'.
。有變易之眾生。此有無所以異也。今云界外無變易之眾生恐誤。或別有意。請更詳之。亦應例云。界內云有。有分斷之眾生界內云無。無變易之眾生其義可知。故以聲聞生界外例顯之云云。生白銀世界者。謂無煩惱染污也。約無煩惱故無有生。是亦一往云爾。而實聲聞無明全在。豈得無生乎。衛世師外道者。即上所斥大有師也。彼以三界外別有世界。以依例正。亦別有眾生。若不區別其所以異。即同外道邪說也。又云。起信有云。若說三界外更有眾生始起者。即是外道經說。正指今衛世師所計是也。但彼兼明如來藏義無始無終。故不得說眾生始起。此為異耳云云。實理下。則又據實而論。謂本非有無。言有無者。皆隨順悉檀之說。亦破計對治言也。故曰有即同凡外。無即同二乘。若佛菩薩實知實見。則不有不無。非如非異。中實理心。不同三界分別情想。此唯法華究竟開顯之說也。大王我常說下。引昔證今。以一切眾生所斷三界惑業果報盡。即名為佛亦名為覺。間不容髮。豈容眾生參于其間耶。此中疑多一覺字。故知即三道轉處為佛為智為本業行。於五忍中悉皆具足。更無別道。豈有眾生其在外乎。眾生本業即佛菩薩所修行者。謂一切眾生從無始來本行事業。當體無非性德緣了。與今五忍正等無異。凈名所謂不離癡
【現代漢語翻譯】 現代漢語譯本：存在會變化的眾生，這就是『有』和『無』的區別所在。現在說界外沒有會變化的眾生，恐怕有誤，或者另有深意，請再詳細考慮。也應該仿照這個例子說：界內說『有』，有分段生死的眾生；界內說『無』，沒有會變化的眾生，這樣它的意義就可以理解了。所以用聲聞生於界外來舉例說明。說生於白銀世界，是指沒有煩惱染污。因為沒有煩惱，所以沒有生，這也是一種說法。但實際上聲聞的無明還在，怎麼能說沒有生呢？衛世師外道，就是上面所駁斥的大有師。他們認為在三界之外另有世界，依照這個例子，也另有眾生。如果不區分他們的不同之處，就和外道的邪說一樣了。又說，《起信論》里說，如果說三界之外還有新生的眾生，那就是外道經書里說的，正是指現在的衛世師所主張的。只不過他們還說明如來藏的意義是無始無終的，所以不能說眾生是新生的，這就是不同之處。 『實理下』，則是又根據實際情況來論述，認為本來就不是『有』或『無』。說『有』或『無』，都是隨順世俗的說法，也是爲了破除執著而說的。所以說，執著于『有』就和凡夫外道一樣，執著于『無』就和二乘一樣。如果佛菩薩真正知道真正見到，那就既不是『有』也不是『無』，既不是相同也不是不同，處於中道的真實理體，不同於三界分別的情感和想法。這隻有《法華經》才能究竟開顯這種說法。『大王我常說下』，引用過去的事情來證明現在的事情，認為一切眾生斷盡了三界的迷惑、業和果報，就叫做佛，也叫做覺悟，中間沒有絲毫空隙，怎麼能容許眾生參與其中呢？這裡懷疑多了一個『覺』字，所以知道三道的轉變之處就是佛、就是智慧、就是根本的行業行為，在五忍中全部具備，沒有其他的道路，怎麼會有眾生在它之外呢？眾生的根本行業就是佛菩薩所修行的，意思是說一切眾生從無始以來所做的根本事業，其本體無非是性德的顯現，與現在的五忍完全相同沒有區別。《凈名經》所說的『不離癡』
【English Translation】 English version: There are sentient beings subject to change; this is the difference between 'existence' and 'non-existence.' Now, to say that there are no sentient beings subject to change outside the realms is likely a mistake, or perhaps there is another deeper meaning; please consider it in more detail. It should also be stated, following this example: within the realms, it is said 'there is,' there are sentient beings with segmented lives and deaths; within the realms, it is said 'there is not,' there are no sentient beings subject to change; in this way, its meaning can be understood. Therefore, the example of the Shravakas (Śrāvaka) [Hearers or disciples of Buddha] being born outside the realms is used to illustrate this. To say that one is born in the Silver World is to say that there is no defilement of afflictions. Because there are no afflictions, there is no birth; this is also one way of speaking. But in reality, the Shravakas' ignorance is still present; how can it be said that there is no birth? The Tirthika (Tīrthika) [Wanderers, ascetics] of the Vaisheshika (Vaiśeṣika) [One of the six major schools of classical Indian philosophy] is the same as the Great Existence Master refuted above. They believe that there is another world outside the Three Realms; following this example, there are also other sentient beings. If their differences are not distinguished, it is the same as the heretical teachings of the Tirthikas. Furthermore, it is said that the Awakening of Faith (起信) [Mahayana Buddhist text] states, 'If it is said that there are newly arising sentient beings outside the Three Realms, that is what is said in the heretical scriptures,' precisely referring to what the current Vaisheshika Master advocates. However, they also explain that the meaning of the Tathagatagarbha (如來藏) [Buddha-nature] is without beginning or end, so it cannot be said that sentient beings are newly arising; this is the difference. 'According to the actual principle,' it is again discussed based on the actual situation, believing that it is originally neither 'existence' nor 'non-existence.' To say 'existence' or 'non-existence' is all in accordance with conventional teachings, and it is also said to break attachments. Therefore, it is said that clinging to 'existence' is the same as ordinary people and Tirthikas, and clinging to 'non-existence' is the same as the Two Vehicles (二乘) [Śrāvakayāna and Pratyekabuddhayāna]. If the Buddhas and Bodhisattvas truly know and truly see, then it is neither 'existence' nor 'non-existence,' neither the same nor different, residing in the true principle of the Middle Way, different from the emotions and thoughts of the Three Realms. Only the Lotus Sutra (法華經) [One of the most influential and important sutras in Mahayana Buddhism] can ultimately reveal this teaching. 'Great King, I often say,' quoting past events to prove present events, believing that all sentient beings have exhausted the delusions, karma, and retribution of the Three Realms, which is called Buddha, and is also called enlightenment, without any gap in between; how can sentient beings be allowed to participate in it? Here, there is doubt about the extra word 'enlightenment,' so it is known that the place of transformation of the Three Paths is the Buddha, is wisdom, is the fundamental karmic action, fully possessing all Five Acceptances (五忍) [Five stages of Bodhisattva's practice], there is no other path, how can there be sentient beings outside of it? The fundamental karma of sentient beings is what the Buddhas and Bodhisattvas practice, meaning that the fundamental actions that all sentient beings have done since beginningless time, their essence is none other than the manifestation of the inherent virtues, completely the same as the current Five Acceptances without any difference. What the Vimalakirti Sutra (淨名經) [Mahayana Buddhist text] says, 'not apart from ignorance'
愛起諸明脫是也。亦可謂是從要結示。故云。於五忍中十四忍具足。則三界不出一心。一心不出自性。故曰自性清凈等。疏則又曰。由煩惱故修行。由修行故成德。德成則果滿。推本言之其理一也。白佛言下。第二答次問。于中先牒問。二答中先舉十地及佛行處光明。所謂過諸菩薩所行清凈者。即究竟果位所證妙境佛之知見是也。還依此法教化眾生。所護清凈有在。於是則為無失。如前料簡云云。文舉法華凈名二文。以釋失義。一往似同而意則異云云。次簡十地通局。如前釋云云。次廣釋本業者。如經文各有五。謂百千億等國境廣狹次第增數也。釋國土有三云云。據此則智慧為上。神通次之。說法為下。亦可以之配同居等三。則一往說法通三。神通但二。智慧唯一。分別雖爾。通亦兼具。安有下土而無神通。寂光而不說法者乎。作四天王等。能現身相也。修百法門等。所行法門也二諦心等。地地別行也。化一切眾生等。通行也。所以一一文中次第增勝者。華嚴所謂隨分隨力。荊溪云。皆教道之說也。又疏引地經瓔珞及此經。凡三所出名相同異不無所以。疏亦未詳。略不和會云云。粟散王者。按后釋云小王數多猶如粟散。位當中下品善。猶今諸侯附庸者是。而文以次在人王上。恐文倒爾。瓔珞釋鐵輪位。當十信之上品。
【現代漢語翻譯】 現代漢語譯本： 『愛起諸明脫是也』，也可以說是從關鍵處進行總結指示。所以說，在五忍（五種安忍）中，十四忍（十四種安忍）都具備，那麼三界（欲界、色界、無色界）不離一心，一心不離自性。所以說『自性清凈』等等。《疏》中又說：因為有煩惱所以修行，因為修行所以成就功德，功德成就則果位圓滿。追溯根本來說，道理是一樣的。『白佛言』以下，是第二部分回答上次的提問。其中先重複提問，然後在回答中先列舉十地（菩薩修行的十個階段）以及佛所行之處的光明，所謂『超過諸菩薩所行清凈』，就是究竟果位所證的妙境，是佛的知見。還依據此法教化眾生，所守護的清凈存在，這樣就沒有過失。如前面所分析的。文中引用《法華經》、《維摩詰經》兩部經文，來解釋『失』的含義。表面上相似而意義則不同。其次簡要說明十地通局的問題，如前面所解釋的。其次廣泛解釋『本業』，如經文各有五種，即百千億等國境廣狹次第增數。解釋國土有三種。根據這些，那麼智慧為上，神通次之，說法為下。也可以用它們來配合同居等三種土，那麼一般來說說法通於三種土，神通只通于兩種土，智慧只通於一種土。分別雖然如此，但實際上也兼具。哪裡會有下土而沒有神通，寂光土而不說法的呢？『作四天王等』，是能現身相；『修百法門等』，是所行法門；『二諦心等』，是地地分別所行；『化一切眾生等』，是通行。所以每一個文中次第增勝，華嚴經所謂隨分隨力。荊溪說，都是教道的說法。又《疏》引用《地經》、《瓔珞經》以及此經，凡是三處所出的名稱相同或不同，並非沒有原因。疏中也沒有詳細說明，略而不協調。粟散王，按照後面的解釋，是小國王數量眾多猶如粟米散落。地位相當於中下品善，猶如現在的諸侯附庸。而文中依次排在人王之上，恐怕是文句顛倒了。瓔珞經解釋鐵輪王的地位，相當於十信的上品。
【English Translation】 English version: 'Love arises, all obscurations are removed.' This can also be said to be a summary instruction from the key point. Therefore, it is said that in the Fivefold Forbearance (five types of patience), the Fourteen Forbearances (fourteen types of patience) are fully possessed, then the Three Realms (Desire Realm, Form Realm, Formless Realm) do not depart from the One Mind, and the One Mind does not depart from the Self-Nature. Therefore, it is said, 'Self-Nature is pure,' and so on. The Commentary also says: Because of afflictions, one cultivates; because of cultivation, one achieves virtue; when virtue is achieved, the fruition is complete. Tracing back to the root, the principle is the same. 'Speaking to the Buddha' below is the second part answering the previous question. Among them, the question is repeated first, and then in the answer, the Ten Grounds (ten stages of Bodhisattva practice) and the light of the places where the Buddha walks are listed first. The so-called 'exceeding the purity of what the Bodhisattvas practice' is the wonderful state attained in the ultimate fruition, which is the knowledge and vision of the Buddha. Also, according to this Dharma, sentient beings are taught, and the purity that is guarded exists, so there is no fault. As analyzed earlier. The text quotes the two scriptures, 'Lotus Sutra' and 'Vimalakirti Sutra', to explain the meaning of 'loss'. They seem similar on the surface, but the meanings are different. Secondly, briefly explain the scope of the Ten Grounds, as explained earlier. Secondly, broadly explain 'original karma', as each scripture has five, namely, hundreds of thousands of millions of countries, with increasing numbers in order of breadth and narrowness. There are three explanations of the land. According to these, wisdom is superior, followed by supernatural powers, and then preaching. They can also be matched with the three lands such as the Co-dwelling Land, so generally speaking, preaching is common to the three lands, supernatural powers are only common to two lands, and wisdom is only common to one land. Although the distinctions are like this, in reality they are also combined. Where would there be a lower land without supernatural powers, or a Land of Tranquil Light without preaching? 'Acting as the Four Heavenly Kings, etc.' is the ability to manifest physical forms; 'cultivating hundreds of Dharma doors, etc.' is the Dharma door practiced; 'the mind of the Two Truths, etc.' is what is practiced separately in each ground; 'transforming all sentient beings, etc.' is the common practice. Therefore, in each text, the order increases in superiority, as the Avatamsaka Sutra says, 'according to one's capacity and strength'. Jingxi said that these are all teachings of the Dharma path. Also, the Commentary quotes the 'Ground Sutra', 'Ingrak Sutra', and this sutra. Wherever the names are the same or different in the three places, there is a reason. The Commentary does not explain in detail, and is slightly uncoordinated. The scattered kings, according to the later explanation, are small kings whose numbers are as numerous as scattered millet. Their position is equivalent to the middle and lower grades of goodness, like the vassals of the present day. However, the text lists them above the human kings in order, which is probably an inversion of the sentence. The Ingrak Sutra explains the position of the Iron Wheel King, which is equivalent to the upper grade of the Ten Faiths.
地經以當初地。據疏謂是別圓意別。未知孰是云云。十善中一一各十為百法門者。約十善互嚴云爾。謂以一善當頭必具十善。一一互論則為百善。又以止行二善推之。如不殺等具十行善。以一行善具十止善。亦其義也云云。經云盡三界原者。謂原本之原猶惑也。本或作源。謂性源也。句有三五七九等差別。如余文云云。有以三十二字為首盧偈者。未檢。意恐只是總要之義。猶言都盧是也。疏科偈頌云云。三寶凡多品。今且嘆二。謂別相則相從可知。言一體則理性可了。以大小乘別則隨教不同。以歸依則住持有在。雖略嘆二旨則備焉。通言寶者。可尊可貴之義。世尊導師者。佛通號也。金剛體者。法身不壞之稱也。以自證則心行寂滅。而能轉大法輪利益群品也。八辯洪音謂所說法也。雖出於佛而異類等解。乃在機故。曰為眾說由得道故。萬億雖眾而所成則一故。當僧寶。時六天人者。欲界六天兼人四眾。在天雖無出家之法。而能以心出家。是亦出家之道焉。故言比丘菩薩。三乘所以成也。五忍下。別嘆菩薩。既十四大士悉能諦了。則始終因果無不該攝。所以三賢十聖不離五忍。其於十四大士開合異爾。功德則一也。唯佛一人能盡源者。究竟顯了獨推在佛。是亦得為究竟僧寶故。總結歸一體。既曰三寶藏矣。而又曰無量功
德攝在中者。總釋藏義也。是知三寶雖別而無量功德總攝其中。亦是三寶各有無量功德。一以攝諸。十善菩薩發大心下。頌伏忍等位。離過功德也。于中先引古釋云云。今斥不然。故以別圓進退評之。若別十信固所不當。今判當是圓十信人。所謂同除四住此處為齊。若伏無明三藏則劣是也。又引法華文以證生有餘土。而言漸次者。當是圓中漸次耳。故知大心等言無非圓實。十信始得謂是長別苦海。又料簡與前三教格量。與奪論之可知云云。中下品善粟散王等者。謂十善等正列位也。鐵輪王等六輪位也。習種等六種性也。二天下等輪王所王化境也。文間錯爾。對之可曉也云云。七寶者。指女等七寶。此在輪王。故不可作餘七寶釋。列數中。信當作住。文誤也。三世諸佛下。正難伏忍功德。伏謂降伏。調伏為義。以其能降伏是妄心故。始則能生三世佛果。推本言之。行之初也。中則以為行源。能成是難發心。故行之中也。行則能至。以其堅固不動。莫不由之至於無生。行之終也。今疏以信作住。讀者一往以位正之。不無此理。但文推信心。然亦未必非十信也。今故兩存之。無明盤礴者。謂惑之難盡猶石之盤礴。有不能自舉者。非般若智力莫之能勝。若得下。明信功德。文含兩意。不出以別十信次第漸入至於初地。若圓十信
即入初住。此猶大約言之。若具明三不退位對位。如常云云。問本業下。簡十住中六心退者。先引經。次對此經為問答。中二。先舉喻不定。可知。次依教判答云云。則通於四教俱有退義。如文。並不言六心所以退者。若據今文。尚有十向退者。則十住六心不為難矣。以今所判則初祇退者。固自一途。后三論退。約位淺深。恐只是對位格量。總不出是相似位中義有進退故也。然而日本師所難直據六住。已斷見惑離四趣生。何得復有退邪。往往四明答時。經籍已多散落。不見今疏文故也。故約別途具斷為說。各有其致。母墮無窮。發心畢竟二不別者。謂初發心住與究竟即。雖分極異而證道則同。故二不別。雖所證理一而初發匪易。故前心難。善覺菩薩下。頌上初地。能以四天王身修百法門。以二諦平等心而化眾生。故曰俗如幻有等。亦可謂照俗與空等。照真與幻等。真俗不二。故曰雙照平等也。始登一乘者。本圓初住真因之始。今云入地者。意兼別圓。地即是住故也。法華所謂乘是寶乘游於四方。即四十位也。又般若所謂初阿字門具足諸地功德。乃至過茶無字可說。是即無相道之謂也。住以入理為義。言其始也。地以能生為義。言其終也。以其始終得名雖異。而實入理功德該通。皆得名之。故曰云云。所以于第一義而不
動者。據凈名則以對善別法相言之。今此則理極事遍。始終一如故。其為不動一也。然疏復以真似對形言之。是或一說。今以圓頓論之故。無不可。離達開士忉利王者。不出約王明位現形明化無緣等明智。疏釋明矣。亦可謂無緣則非有。無相則非無。非有非無是為中道第三諦也。亦前所謂心諦。蓋無非心性。即中義也。又無無等者。疏釋可知。亦可謂無有即無前緣相。無無即無無相。是即無生。雖此分別其實不異。故無二照。圓覺所謂照與照者同時寂滅。貴在忘情。會理則一也。明慧空照者。謂以能明之慧。照了人法。無不皆空。亦即空而照故云空照。忍心無二者。謂凡忍心必無能所之二。是亦三諦皆絕待故中也。出有入無者。一如疏釋直而未巧。今亦可謂其文猶略。具應云出無入有為變。出有入無為化。惟出入于有無之間。所以為變化生也。善覺離明下。頌上信忍。其人有三。謂能以空忍斷三界見思色等煩惱。而猶有界外色心等無知故。復還用假觀觀之。法性第一義空。以二方便得入。其於三諦無遺照矣。實智緣寂者。謂以實智即空中緣寂。方便即權智照假。寂故了達無生。照故空有俱了。亦可如疏所對云云。空空諦觀者。謂以空觀照真諦。猶涵蓋之相稱。故無二相也。而以假故變化六道。以空中故入。則無間三諦
【現代漢語翻譯】 現代漢語譯本 『動者』。根據《維摩詰經》（Vimalakirti Sutra），這是相對於區分法相的『善』而言的。而現在這裡則是理極事遍，始終如一，所以說『不動』是『一』。然而疏鈔又以『真』『似』相對來解釋『形』，這或者是一種說法。現在以圓頓的觀點來論述，就沒有什麼不可以的。『離達開士』（離達菩薩，Lida Bodhisattva），『忉利王者』（忉利天王，King of Trayastrimsa），無非是依『王』來闡明『位』，依『現形』來闡明『化』，以及『無緣』等來闡明『智』。疏鈔的解釋已經很清楚了。也可以說，『無緣』則『非有』，『無相』則『非無』，『非有非無』是為中道第三諦。也就是前面所說的心諦，大概沒有不是心性的，也就是中道的意義。又『無無』等，疏鈔的解釋可以參考。也可以說，『無有』即沒有前緣之相，『無無』即沒有無相，這就是無生。雖然這樣分別，其實沒有不同，所以沒有二照。《圓覺經》（Yuanjue Sutra）所說的『照與照者同時寂滅』，貴在忘情，會歸於理則是一樣的。『明慧空照』，是指用能明的智慧，照了人法，沒有不是空的，也就是空而照，所以說是『空照』。『忍心無二』，是指凡是忍心，必然沒有能所之二，這也是三諦皆是絕待，所以是中道。『出有入無』，如同疏鈔的解釋，直接但不夠巧妙。現在也可以說，這段文字還比較簡略，應該說『出無入有』是變，『出有入無』是化，只有出入于有無之間，才能變化生起。『善覺離明』以下，是讚頌上面的信忍。這樣的人有三種，是指能以空忍斷除三界見思色等煩惱，但還有界外色心等無知，所以又用假觀來觀照。法性第一義空，用兩種方便才能進入，這樣對於三諦就沒有遺漏的照了。『實智緣寂』，是指用實智即空中緣寂，方便即權智照假，因為寂滅所以了達無生，因為照所以空有都了達。也可以像疏鈔所說的那樣對應。『空空諦觀』，是指用空觀照真諦，就像涵蓋相稱一樣，所以沒有二相。而因為假觀所以變化六道，因為空觀所以入，就沒有間隔的三諦。
【English Translation】 English version 『The mover』. According to the Vimalakirti Sutra, this is in relation to 『good』 which distinguishes the characteristics of dharmas. But here, it is the ultimate principle and pervasive in all matters, consistent from beginning to end, so 『immovable』 is 『one』. However, the commentary also explains 『form』 in relation to 『true』 and 『similar』, which may be one interpretation. Now, discussing it from the perspective of the perfect and sudden teaching, there is nothing that is not permissible. 『Lida Bodhisattva』 (Lida Bodhisattva), 『King of Trayastrimsa』 (King of Trayastrimsa Heaven), are nothing but clarifying the 『position』 based on the 『king』, clarifying 『transformation』 based on 『manifestation』, and clarifying 『wisdom』 based on 『unconditioned』 and so on. The commentary』s explanation is already very clear. It can also be said that 『unconditioned』 is 『not existent』, 『non-form』 is 『not non-existent』, 『neither existent nor non-existent』 is the Middle Way Third Truth. That is, the Mind Truth mentioned earlier, generally nothing is not the nature of mind, which is the meaning of the Middle Way. Furthermore, regarding 『no non-existence』 and so on, the commentary』s explanation can be referred to. It can also be said that 『no existence』 means there is no previous condition』s appearance, 『no non-existence』 means there is no non-appearance, which is no-birth. Although there is such differentiation, in reality there is no difference, so there is no dual illumination. The Yuanjue Sutra says 『illumination and the illuminator simultaneously cease』, valuing the forgetting of emotions, converging to the principle is the same. 『Clear Wisdom Empty Illumination』 refers to using the wisdom of clear illumination to illuminate people and dharmas, nothing is not empty, which is emptiness illuminating, so it is called 『empty illumination』. 『Patient Mind Non-Dual』 refers to all patient minds necessarily having no duality of subject and object, this is also the three truths all being absolute, so it is the Middle Way. 『Exit Existence Enter Non-existence』 is like the commentary』s explanation, direct but not skillful enough. Now it can also be said that this passage is still relatively brief, it should be said that 『exit non-existence enter existence』 is transformation, 『exit existence enter non-existence』 is change, only by exiting and entering between existence and non-existence can transformation arise. 『Good Awareness Separate Illumination』 below, praises the above faith and patience. Such a person has three aspects, referring to being able to use empty patience to cut off the afflictions of the three realms such as views, thoughts, forms, etc., but still having ignorance such as form and mind beyond the realms, so they again use provisional contemplation to contemplate. The Dharma-nature First Principle Emptiness, can only be entered with two expedient means, in this way there is no omission in illuminating the three truths. 『Real Wisdom Conditioned by Stillness』 refers to using real wisdom, that is, emptiness conditioned by stillness, expedient means, that is, provisional wisdom illuminating the provisional, because of stillness, therefore understanding no-birth, because of illumination, therefore both emptiness and existence are understood. It can also correspond as the commentary says. 『Empty Empty Truth Contemplation』 refers to using empty contemplation to illuminate the true truth, like a box and lid matching, so there is no dual appearance. And because of provisional contemplation, the six paths are transformed, because of empty contemplation, therefore entering, there are no intervening three truths.
理足也。無二無照等。即前所照所達了無二相。無照而照照達理空。焰勝法現等。頌上三地。歸無相定。謂是定。能洗濯三界惑心。雖空慧寂然無所緣。觀即寂而照。還觀果報無量差別。凈名所謂無我無造無受者。善惡之業亦不亡是也。頌無生忍中。云遠達者。即第七地深入無生。對后望前。復云遠達。未度報身等者。謂於後二十一生內。七地菩薩有一生未盡。故猶在分段。盡此一生即入變易。故曰進入法流地也。二十一生者。按后七地。各有三品。成二十一生。謂以中道正觀等入法流。無所復礙也。若以證道。本當初地。今於八地始入。則別接通教道意耳。始入無緣等者。謂其既入法流。始至八地得無緣金剛忍定。若約別論。是亦金剛後心。因中說果。則不受三界果報生也。三界愛習等者。謂七地雖已斷三界惑盡。而猶以己智未滿貪著佛智。是謂愛習順道定也。雖獨諦了而未能亡。至八地無生則盡之矣。圓觀三世而曰反照等者。謂八地菩薩照三世事。如日之反照過去事也。樂之出虛見在事也。源之無盡未來事也。思之可知。亦如起信明觀三世。與今意同云云。由是觀之。莫不有妙理在焉。正可為託事見理之明文。習斯文者得不致思乎。灌頂下。頌寂滅忍。言在十二法師上者。謂前信忍即三十心為三。並十地前九共成
【現代漢語翻譯】 現代漢語譯本： 理足也。指道理完備周全。『無二無照等』，意思是說，先前所照見的、所通達的，已經沒有二相的分別。不刻意去照，而照見通達的是空性的真理。『焰勝法現等』，讚頌的是地上三地的菩薩，歸於無相的禪定。這個禪定，能夠洗滌三界的迷惑之心。雖然空慧寂靜，沒有攀緣，但觀照時寂靜而明澈。還能觀照到果報的無量差別。正如《維摩詰經》所說：『無我、無造、無受者，善惡之業亦不亡』。這是讚頌無生法忍中的境界。 『云遠達者』，指的是第七地菩薩深入無生法忍。相對於後面的地來說，稱之為『遠達』。『未度報身等者』，指的是在後來的二十一生中，七地菩薩還有一生沒有結束，所以仍然在分段生死中。結束這一生就進入變易生死，所以說『進入法流地』。『二十一生者』，按照後面的七地，每一地有三品，總共是二十一生。指的是用中道正觀等方法進入法流，沒有任何阻礙。如果從證道的角度來說，本來應該是初地，現在在八地才進入，這是別教接通教的道意。『始入無緣等者』，指的是進入法流后，開始在八地得到無緣金剛忍定。如果按照別教來說，這也是金剛後心，這是在因中說果，所以不受三界的果報。『三界愛習等者』，指的是七地菩薩雖然已經斷盡三界的迷惑，但仍然因為自己的智慧沒有圓滿而貪著佛的智慧，這叫做愛習順道定。雖然獨自了悟真諦，但還不能忘懷，到八地證得無生法忍才能斷盡。『圓觀三世而曰反照等者』，指的是八地菩薩照見三世的事情，就像太陽反照過去的事情一樣。樂於出離是照見現在的事情，源源不斷是照見未來的事情。仔細思考就可以明白。也像《起信論》中說明觀照三世一樣，和現在的意思相同。由此看來，沒有不包含微妙的道理在其中。這正是可以作為託事見理的明確說明。學習這篇文章的人難道不應該認真思考嗎？ 『灌頂下，頌寂滅忍』，指的是讚頌寂滅忍。『言在十二法師上者』，指的是前面的信忍，也就是三十心分為三，加上十地之前的九個階段，總共構成。
【English Translation】 English version: 'Li Zu Ye'. It means the principle is complete and thorough. 'Wu Er Wu Zhao Deng' means that what was previously illuminated and understood no longer has the distinction of two aspects. Without deliberately illuminating, what is illuminated and understood is the emptiness of truth. 'Yan Sheng Fa Xian Deng' praises the Bodhisattvas of the three grounds above, returning to the samadhi of no-form. This samadhi can wash away the deluded mind of the three realms. Although the wisdom of emptiness is serene and without clinging, when contemplating, it is serene and clear. It can also contemplate the immeasurable differences of karmic retribution. Just as the 'Vimalakirti Sutra' says: 'No self, no creator, no receiver, yet the deeds of good and evil are not lost.' This praises the state of no-birth forbearance. 'Yun Yuan Da Zhe' refers to the seventh-ground Bodhisattva deeply entering no-birth forbearance. Relative to the later grounds, it is called 'far-reaching'. 'Wei Du Bao Shen Deng Zhe' refers to the fact that in the subsequent twenty-one lives, the seventh-ground Bodhisattva still has one life that has not ended, so it is still in the cycle of segmented life and death. Ending this life enters the cycle of transformation life and death, so it is said to 'enter the stream of Dharma ground'. 'Er Shi Yi Sheng Zhe' refers to the fact that according to the later seven grounds, each ground has three grades, totaling twenty-one lives. It refers to entering the stream of Dharma using the Middle Way's correct view, etc., without any obstacles. If viewed from the perspective of attaining the Way, it should originally be the first ground, but now it is entered on the eighth ground, which is the meaning of the separate teaching connecting to the common teaching. 'Shi Ru Wu Yuan Deng Zhe' refers to the fact that after entering the stream of Dharma, one begins to obtain the causeless Vajra forbearance samadhi on the eighth ground. If according to the separate teaching, this is also the mind after Vajra, which is speaking of the result in the cause, so one does not receive the karmic retribution of the three realms. 'San Jie Ai Xi Deng Zhe' refers to the fact that although the seventh-ground Bodhisattva has already exhausted the delusions of the three realms, they still cling to the Buddha's wisdom because their own wisdom is not complete, which is called attachment to the path-following samadhi. Although they have independently awakened to the true meaning, they cannot forget it, and it can only be exhausted when the eighth ground attains no-birth forbearance. 'Yuan Guan San Shi Er Yue Fan Zhao Deng Zhe' refers to the fact that the eighth-ground Bodhisattva illuminates the affairs of the three times, just like the sun reflecting past events. Being happy to leave is illuminating present events, and being endless is illuminating future events. Careful thought will make it clear. It is also like the 'Awakening of Faith' explaining the contemplation of the three times, which has the same meaning as now. From this, it can be seen that there is nothing that does not contain subtle principles within it. This can be used as a clear explanation of seeing the principle through entrusting affairs. Those who study this article should not think carefully? 'Guan Ding Xia, Song Ji Mie Ren' refers to praising the forbearance of extinction. 'Yan Zai Shi Er Fa Shi Shang Zhe' refers to the previous faith forbearance, which is the thirty minds divided into three, plus the nine stages before the ten grounds, which together constitute.
十二。頂居其上。是為十二法師之上也。寂滅忍亦三品。下中即十地灌頂。望妙覺才一間耳。故曰一轉即入妙覺上品也。常湛然者。謂其位極故法身究顯。華嚴所謂清凈妙法身湛然應一切者是也。對今分極之異。餘三品士下。疏釋詳矣。亦可謂重總結前諸位以顯圓極。謂今所斷即前正使之餘習。乃無明之末緣。非極智莫能斷。然皆出於根本無明。故曰習相有異新熏。又曰。故感唯窮二諦極中道源者。始得究盡也。圓智無相下六句。一一皆田字顯德。餘三字隨德受稱。並如疏釋可知。言妙覺菩薩者。亦猶十地名如佛之類。所謂因窮果海果徹因源。乃其義也。又曰五忍互明者。謂長行則五忍文略。與四十二位合明而已。今頌則五。忍文廣而位在其中。十地妙覺出沒不同者。謂今妙覺亦名菩薩。故出沒不同。若言十地。則因出果沒。言妙覺反是。故曰大聖隨機轉文顯義。初無定在也。三賢十聖下。嘆佛法身。故以所居土顯能依身。亦是舉因況果。則修極法身居上品寂光。此理土也。以事言之。亦名無上報土。是則究竟在佛。從事從理得二土名。至若別圓有教有證。以教道則別十地生於報土。以證道則圓初住生於華藏。故曰云云。得無障礙下。疑缺一身字。此下文頗荖互當自此後屬下妙覺極果止寂光凈土。繼后一切眾生暫住報
【現代漢語翻譯】 現代漢語譯本 十二。頂居其上，是為十二法師之上。寂滅忍亦分三品，下品和中品對應十地菩薩的灌頂位，距離妙覺菩薩僅一步之遙。所以說，一轉念就能進入妙覺上品。『常湛然』，是指菩薩的果位達到極致，法身完全顯現，正如《華嚴經》所說：『清凈妙法身，湛然應一切』。這是對比分證和圓證的差別，其餘三品菩薩的差別，疏鈔解釋得很詳細了。也可以說是再次總結前面的各個階位，來彰顯圓滿的極致。所斷的，是前面正使（煩惱）的余習，是無明的末端，不是極智無法斷除。但這些都源於根本無明，所以說習氣和表現形式有所不同，是新薰染的。又說，所以感得唯有窮盡二諦，達到極中道之源，才能徹底究竟。『圓智無相』以下六句，每一句都用『田』字來顯現功德，其餘三個字隨著功德而得名，這些都可以在疏鈔中找到解釋。說『妙覺菩薩』，也像十地菩薩被稱為『如佛』一樣，是『因窮果海，果徹因源』的意思。又說，五忍互相闡明，是因為長行文中五忍的文字簡略，與四十二個階位合在一起說明。現在頌文中五忍的文字詳細，而階位包含在其中。十地菩薩和妙覺菩薩的出沒不同，是因為現在的妙覺菩薩也稱為菩薩，所以出沒不同。如果說十地菩薩，就是因顯現而果隱沒；說妙覺菩薩則相反。所以說，大聖隨機應變，文字和意義的顯現沒有固定不變的。『三賢十聖』以下，讚歎佛的法身，所以用所居住的國土來顯現能依止的身體，這也是舉因來比況果，那麼修到極致的法身就居住在上品寂光凈土，這是從理上說的國土。從事相上說，也稱為無上報土。這樣看來，究竟的果位就在佛，從事相和道理上得到兩種國土的名稱。至於別教和圓教，有教和證的區別，從教道來說，別教的十地菩薩生於報土；從證道來說，圓教的初住菩薩生於華藏世界。所以說云云。『得無障礙』，懷疑缺少一個『身』字。這以下的內容頗為錯亂，應當從此之後屬於下面的妙覺極果，止於寂光凈土。緊接著後面的一切眾生暫時居住在報土。
【English Translation】 English version Twelve. Abiding at the summit, this is above the Twelve Preceptors. The Samatha-vipassana-ksanti also has three grades; the lower and middle correspond to the Abhisheka of the Ten Bhumis, only a step away from the Wonderful Enlightenment. Therefore, it is said that one turn immediately enters the upper grade of Wonderful Enlightenment. 'Always serene' means that the Bodhisattva's position reaches the ultimate, and the Dharmakaya is fully manifested, just as the Avatamsaka Sutra says: 'The pure and wonderful Dharmakaya, serenely responds to everything.' This is a comparison of the differences between partial realization and complete realization; the differences of the remaining three grades of Bodhisattvas are explained in detail in the commentaries. It can also be said that it is a summary of the previous stages to highlight the ultimate perfection. What is severed is the remaining habit of the previous Pradhanas (afflictions), the end of ignorance, which cannot be severed without supreme wisdom. But these all originate from fundamental ignorance, so it is said that the habits and manifestations are different, and are newly acquired. It is also said that only by exhausting the Two Truths and reaching the source of the ultimate Middle Way can one thoroughly reach the ultimate. The six sentences from 'Perfect Wisdom is without form' each use the character 'field' to manifest merit, and the remaining three characters are named according to the merit, which can be found in the commentaries. Saying 'Wonderful Enlightenment Bodhisattva' is like the Ten Bhumi Bodhisattvas being called 'Like a Buddha,' which means 'the cause exhausts the sea of effects, and the effect penetrates the source of causes.' It is also said that the Five Ksantis mutually clarify each other because the text of the Five Ksantis in the prose is brief and is explained together with the forty-two stages. Now the text of the Five Ksantis in the verses is detailed, and the stages are included within it. The appearance and disappearance of the Ten Bhumi Bodhisattvas and the Wonderful Enlightenment Bodhisattvas are different because the current Wonderful Enlightenment Bodhisattva is also called a Bodhisattva, so the appearance and disappearance are different. If one speaks of the Ten Bhumi Bodhisattvas, it is the cause that appears and the effect that disappears; if one speaks of the Wonderful Enlightenment Bodhisattva, it is the opposite. Therefore, it is said that the Great Sage adapts to the situation, and the manifestation of the text and meaning is not fixed. The following 'Three Sages and Ten Saints' praises the Dharmakaya of the Buddha, so the land where they reside is used to manifest the body that can rely on it, which is also using the cause to compare the effect, then the Dharmakaya that is cultivated to the extreme resides in the upper grade of the Pure Land of Serene Light, which is the land spoken of from the perspective of principle. From the perspective of phenomena, it is also called the Supreme Reward Land. In this way, the ultimate fruit is in the Buddha, and the names of the two lands are obtained from phenomena and principle. As for the Separate and Perfect teachings, there are differences between teaching and realization; from the teaching path, the Ten Bhumi Bodhisattvas of the Separate teaching are born in the Reward Land; from the realization path, the Initial Abiding Bodhisattvas of the Perfect teaching are born in the Avatamsaka World. Therefore, it is said, and so on. 'Gaining no obstruction,' it is suspected that the character 'body' is missing. The following content is quite confused and should belong to the following Wonderful Enlightenment ultimate fruit, ending in the Pure Land of Serene Light. Following that, all sentient beings temporarily reside in the Reward Land.
止故云也。共為一段。卻以前文三重問答。遷入此中則文意頗順也。而言一切眾生暫住報者。舊說云云。文疑缺故字。今疏所不取。正說中謂佛以證極登金剛原本無為。終為眾生故化有長短。料簡中。初答謂是圓者。以其聖賢皆得生故 在圓而不言寂光者。以讓果故。若以三品論之。則等覺以還亦得中下品生。而猶存賢聖名者。當是借別名圓耳。然下三土中亦有凈土。如觀經疏云云。而此獨推圓極者。彼約修心妙觀通得云凈。不同今文因果對說極為寂光。三嘆化他中。約法譬形聲對釋可知。外道全無義者。謂其所說皆虛妄邪見。故無實義。所謂世諦有名無實義是也。余偏小等例爾。心智即觀下文。恐脫誤。應云心智即觀。寂滅無緣。觀寂緣空名無緣照。方應下二句也。六動。如前釋云云。含生之生本指在迷。而獲妙報者。以其見瑞聞法故。得益如此。
仁王護國般若波羅蜜經疏神寶記卷第三 大正藏第 33 冊 No. 1706 仁王護國般若波羅蜜經疏神寶記
佛說仁王護國般若波羅蜜經疏神寶記卷第四
四明沙門柏庭善月述
釋教化品之餘
時諸大眾下。眾既聞法深廣。其得法利亦複稱是。故經云云。謂以類則六道八部之別。以益則無生正位之殊。得道賒促歷生多少。入位
【現代漢語翻譯】 現代漢語譯本： 『止故云也』，這裡是總結前文的意思。可以將前文的三重問答移入此處，這樣文意就比較順暢了。至於說一切眾生暫時居住的報土，舊的說法是這樣，但文字上疑似缺少『故』字，現在的疏解不採用這種說法。在正說中認為，佛以證得極果，登上金剛之位，原本是無為的，但最終爲了眾生而化現出有長短的報土。在料簡中，最初的回答說是圓教的報土，因為聖賢都能往生到那裡。在圓教中不提寂光土，是爲了把果位的殊勝讓給佛。如果用三品來論述，那麼等覺菩薩及以下也能往生中下品，但仍然保留聖賢的名號，這應該是借用別教的名義來說圓教。然而，在下三土中也有凈土，如《觀經疏》所說。而這裡唯獨推崇圓教的極果，是因為《觀經疏》是從修心妙觀的角度來說，普遍認為可以稱為凈土，不同於本文從因果對應來說，認為是極寂光土。三重讚歎化他中，從法、譬喻、形、聲四個方面對比解釋，可以理解。外道完全沒有意義，是因為他們所說的都是虛妄邪見，所以沒有實際意義，也就是世俗諦中有名無實義。其餘的偏教、小乘等也是如此。『心智即觀』，下文恐怕有脫誤，應該說『心智即觀，寂滅無緣』，觀寂滅而緣空，名為無緣照，這樣才能對應下面的兩句。六種震動，如前文解釋。『含生之生』，原本指的是還在迷惑中的眾生，而獲得妙報，是因為他們見到祥瑞、聽聞佛法，所以得到的利益是這樣的。 English version: 'Zhi gu yun ye' (止故云也), this summarizes the preceding text. The previous triple question and answer can be moved here to make the text flow more smoothly. As for saying that all sentient beings temporarily reside in the reward land, the old saying is like this, but the text seems to be missing the word 'gu' (故), so the current commentary does not adopt this statement. In the main explanation, it is believed that the Buddha, having attained the ultimate fruit and ascended to the Vajra position, is originally non-active, but ultimately manifests reward lands of varying lengths for the sake of sentient beings. In the analysis, the initial answer says it is the reward land of the Perfect Teaching (圓教), because sages and saints can be reborn there. Not mentioning the Pure Land of Tranquil Light (寂光土) in the Perfect Teaching is to leave the supreme fruit to the Buddha. If discussed in terms of the three grades, then Bodhisattvas at the Equal Enlightenment (等覺) level and below can also be reborn in the middle and lower grades, but still retain the names of sages and saints, which should be borrowing the name of the Separate Teaching (別教) to speak of the Perfect Teaching. However, there are also Pure Lands in the lower three lands, as stated in the Commentary on the Visualization Sutra (觀經疏). The reason why this text exclusively promotes the ultimate fruit of the Perfect Teaching is because the Commentary on the Visualization Sutra speaks from the perspective of cultivating the mind through wondrous contemplation, which is generally considered to be called a Pure Land, unlike this text, which speaks from the perspective of cause and effect correspondence, considering it to be the Pure Land of Utmost Tranquil Light. In the triple praise of transforming others, it can be understood by comparing and explaining from the four aspects of Dharma, metaphor, form, and sound. The non-Buddhist paths (外道) are completely meaningless because what they say is all false and heretical views, so there is no real meaning, which is the nominal but not real meaning in worldly truth (世俗諦). The other biased teachings (偏教), Small Vehicle (小乘), etc., are similar. 'The mind's wisdom is contemplation' (心智即觀), there may be omissions in the following text, it should say 'The mind's wisdom is contemplation, extinction is without conditions' (心智即觀，寂滅無緣), contemplating extinction while being conditioned by emptiness is called illumination without conditions (無緣照), so that it corresponds to the following two sentences. The six kinds of tremors are as explained in the previous text. 'The birth of sentient beings' (含生之生) originally refers to sentient beings who are still in delusion, and obtaining wonderful rewards is because they see auspicious signs and hear the Dharma, so the benefits they receive are like this.
【English Translation】 English version: 『Stopping, therefore it is said』 (止故云也), this is summarizing the meaning of the preceding text. The previous triple question and answer can be moved here to make the text flow more smoothly. As for saying that all sentient beings temporarily reside in the reward land, the old saying is like this, but the text seems to be missing the word 『gu』 (故), so the current commentary does not adopt this statement. In the main explanation, it is believed that the Buddha, having attained the ultimate fruit and ascended to the Vajra position, is originally non-active, but ultimately manifests reward lands of varying lengths for the sake of sentient beings. In the analysis, the initial answer says it is the reward land of the Perfect Teaching (圓教, Yuanjiao), because sages and saints can be reborn there. Not mentioning the Pure Land of Tranquil Light (寂光土, Jiguangtu) in the Perfect Teaching is to leave the supreme fruit to the Buddha. If discussed in terms of the three grades, then Bodhisattvas at the Equal Enlightenment (等覺, Dengjue) level and below can also be reborn in the middle and lower grades, but still retain the names of sages and saints, which should be borrowing the name of the Separate Teaching (別教, Biejiao) to speak of the Perfect Teaching. However, there are also Pure Lands in the lower three lands, as stated in the Commentary on the Visualization Sutra (觀經疏, Guanjing Shu). The reason why this text exclusively promotes the ultimate fruit of the Perfect Teaching is because the Commentary on the Visualization Sutra speaks from the perspective of cultivating the mind through wondrous contemplation, which is generally considered to be called a Pure Land, unlike this text, which speaks from the perspective of cause and effect correspondence, considering it to be the Pure Land of Utmost Tranquil Light. In the triple praise of transforming others, it can be understood by comparing and explaining from the four aspects of Dharma, metaphor, form, and sound. The non-Buddhist paths (外道, waidao) are completely meaningless because what they say is all false and heretical views, so there is no real meaning, which is the nominal but not real meaning in worldly truth (世俗諦, shisudi). The other biased teachings (偏教, pianjiao), Small Vehicle (小乘, xiaosheng), etc., are similar. 『The mind's wisdom is contemplation』 (心智即觀, xinzhi jiguan), there may be omissions in the following text, it should say 『The mind's wisdom is contemplation, extinction is without conditions』 (心智即觀，寂滅無緣, xinzhi jiguan, jiemie wuyuan), contemplating extinction while being conditioned by emptiness is called illumination without conditions (無緣照, wuyuanzhao), so that it corresponds to the following two sentences. The six kinds of tremors are as explained in the previous text. 『The birth of sentient beings』 (含生之生, hansheng zhi sheng) originally refers to sentient beings who are still in delusion, and obtaining wonderful rewards is because they see auspicious signs and hear the Dharma, so the benefits they receive are like this.
有異。疏簡惡道得忍。可知。無生法忍正當諸教證真之位。大約與正位無別。如普賢觀明無生入正位是也。據今所明覆似不同。一以二空言之。二約真似為說。則正位通真似。無生唯局真。未知的何所據。然以證聖人性句正之。是亦義當證位。疏雖未始定判。而證入位次務在所得。豈必為定論邪。二空之說亦隨文用與爾云云。一生二生或約破無明一品二品。如大經說。或約損生。如今文例釋云云。善男子下。如來述成。合於教理。蓋其本跡深遠故也。於是先告實發跡。據疏釋實合在得道果上。言其本所住位與佛相鄰。驗知今跡去佛不遠。十地法雲能師子吼。豈虛授哉。其為般若發起信不誣矣。
述贊中略不出三義。列釋如后。唯佛與佛與或作以。如經律亦有作與義用者。以法華正之。終不若與。不為菩薩者。為恐作唯。發問之言。亦從初云爾。依義廣釋中。言一切諸佛是中生等者。中應作二釋。謂其中之中。則一切諸佛雖有生滅化三。皆不離其中。若作中道之中。則雖復生滅無非中道。亦猶佛常好中雲。就明空義為三。一約化相空則曰無生無滅無化。謂以蕩立言之。則法身本無相。為物故有形。所以王宮生雙林滅者。以生滅化眾生立也。又曰無生滅化者。蕩也。即蕩而立。即立而蕩。中道在焉。無自無他下。疏
【現代漢語翻譯】 現代漢語譯本：存在差異。《疏》中說，在惡道中獲得忍位是可能的。可以知道，無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟）正是對應于各教派證得真如之位。大致上與正位沒有區別。例如，《普賢觀》中闡明無生而入正位就是如此。但根據現在所闡明的，似乎又有所不同。一是通過二空（人空和法空）來說明，二是根據真和似來解說，那麼正位就貫通真和似，而無生唯侷限於真。不知道這是根據什麼。然而，用『證聖人性』這句話來糾正它，也符合證得果位的含義。《疏》雖然沒有一開始就確定判決，但證入果位的關鍵在於所得，難道一定要作為定論嗎？二空的說法也隨著文意而使用，如此等等。一生二生，或許是根據破除無明的一品二品來說，如《大經》所說。或許是根據損減生來說，如現在的文例解釋，如此等等。『善男子』以下，如來闡述成就，符合教理。大概是因為其本跡深遠啊。於是先告知真實的發跡，根據《疏》的解釋，真實的發跡應合在得道果上。說其本所住的位次與佛相鄰，驗證得知現在的行跡離佛不遠。十地（Dashabhumika，菩薩修行的十個階段）的法雲能夠作獅子吼，難道是虛假的授予嗎？其為般若（Prajna，智慧）發起信心不是虛假的啊。 《述贊》中略去了三義，列出解釋如下。只有佛與佛，或者寫作『以』。如經律中也有用『與』的意義和用法的。用法華經來糾正它，最終不如用『與』。『不為菩薩』，是爲了防止產生『唯』的疑問。發問的言語，也從最初這樣說。依據義理廣泛解釋中，說『一切諸佛是中生』等等，『中』應該作兩種解釋。一是說『其中之中』，那麼一切諸佛雖然有生滅化這三種現象，都不離開其中。二是如果作『中道之中』，那麼即使是生滅也沒有不是中道的。也像佛經常喜歡中道一樣。就闡明空義分為三點。一是根據化相空來說，就說無生無滅無化。這是用破除來建立的說法，那麼法身（Dharmakaya，佛的法性之身）本來沒有相，爲了眾生才有了形相。所以（釋迦摩尼佛）在王宮出生，在雙林（娑羅雙樹林）滅度，是爲了生滅來化度眾生而設立的。又說『無生滅化』，這是破除。即破除而建立，即建立而破除，中道就在其中。『無自無他』以下，《疏》
【English Translation】 English version: There are differences. The commentary ['Shu'] states that attaining forbearance [Kshanti] in the evil realms is possible. It can be known that Anutpattika-dharma-kshanti (無生法忍, the realization of the truth of the non-arising and non-ceasing of all dharmas) precisely corresponds to the position of attaining true suchness in various schools. Roughly speaking, it is no different from the correct position. For example, the 'Universal Worthy Contemplation' [普賢觀] clarifies entering the correct position through non-arising. However, according to what is now explained, it seems different again. One is explained through the two emptinesses (二空, emptiness of self and emptiness of dharmas), and the other is explained in terms of true and similar. Then the correct position penetrates both true and similar, while non-arising is limited to true. It is not known what this is based on. However, correcting it with the phrase 'proving the nature of a sage' also accords with the meaning of proving the position. Although the commentary ['Shu'] did not initially make a definite judgment, the key to entering the position lies in what is attained. Must it necessarily be taken as a definitive conclusion? The explanation of the two emptinesses is also used according to the meaning of the text, and so on. 'One birth, two births' may refer to breaking one or two grades of ignorance [Avidya], as stated in the 'Great Sutra' [大經]. Or it may refer to reducing birth, as explained in the current text, and so on. 'Good man' below, the Tathagata [如來] elaborates on the accomplishment, which accords with the teachings and principles. This is probably because its origin and traces are profound. Therefore, he first announces the true origin, which, according to the commentary ['Shu'], should be combined with the attainment of the fruit of enlightenment. It says that the position where he originally resided is adjacent to the Buddha, verifying that the current traces are not far from the Buddha. The Dharma cloud of the Ten Stages [Dashabhumika, 十地, the ten stages of a Bodhisattva's practice] is capable of roaring like a lion. Could it be a false bestowal? The initiation of faith for Prajna (般若, wisdom) is not false. The 'Commentary on the Praise' ['Shu Zan'] omits three meanings, which are listed and explained below. Only Buddha and Buddha, or it can be written as 'with' [以]. As in the sutras and Vinaya [經律], there are also meanings and usages of 'with' [與]. Using the Lotus Sutra [法華經] to correct it, it is ultimately not as good as using 'with' [與]. 'Not for Bodhisattvas' is to prevent the question of 'only' [唯] from arising. The words of questioning also start from saying so initially. In the extensive explanation according to meaning, it says 'all Buddhas are born in the middle' and so on. 'Middle' [中] should be interpreted in two ways. One is to say 'the middle of the middle', then all Buddhas, although they have the three phenomena of birth, extinction, and transformation, do not depart from it. Second, if it is taken as 'the middle of the Middle Way', then even birth and extinction are none other than the Middle Way. It is also like the Buddha always liking the Middle Way. Dividing it into three points to clarify the meaning of emptiness. One is according to the emptiness of transformation, it is said that there is no birth, no extinction, no transformation. This is a statement of establishing by negating, then the Dharmakaya (法身, the Dharma body of the Buddha) originally has no form, and only takes form for the sake of sentient beings. Therefore, (Sakyamuni Buddha) was born in the royal palace and passed away in the twin Sala tree forest (娑羅雙樹林), which was established for the sake of transforming sentient beings through birth and extinction. It also says 'no birth, extinction, transformation', this is negation. That is, negating and establishing, that is, establishing and negating, the Middle Way is in it. 'No self, no other' below, the commentary ['Shu']
謂逐難重釋。其說似迂。今只作躡上覆。疏釋之。謂凡言化必有自他。有自他則有一二故覆。疏云無自無他無一無二。第合作無。非化非不化。則化不化雙泯。安有于相乎。則無相而已。而曰非無無相者。則又反上重立。既無無相。而無相亦無。何有于去來。亦應云非無去來。所謂不來相而來。無見相而見。非無來去。亡其跡耳。故曰如虛空。此下凡有三如虛空句。並結終歸於空。則畢竟空而已矣。故今約三節釋義。其理明矣。二約眾生人法明空。如文云云。謂一切眾生無生滅等。總明人法空故。生滅等三亦悉叵得。故皆空也。非不因果者。例上蕩立可知。如疏引大品等具釋顯然。今不別解。煩惱下。別明二空。此我人等本屬見使故。以煩惱該之。若論我所。即假名所託。本當實法。今以者字當之。約能計者說。當是人法二執。一切法集下。以實法顯空。實本非假。為成空義故。以名等三假言之。法境界空者。正言人法所顯之空。此空無相故不可轉。此空不顛倒故不順幻化。圓覺所謂知幻即離離幻即覺故。不隨諸幻。是亦不順之義也。無三寶者。凡諸名相本對治之說。茍無所對則名亦不立。今顯空義。是故云爾。又曰無聖人六道者。謂所空境界既無世出世之異。聖名凡號復從誰立。所謂絕凡聖之假名是也。三般若無知
【現代漢語翻譯】 現代漢語譯本： 所謂逐一駁難並重復解釋，這種說法似乎過於迂迴。現在只採用順承上文並加以覆蓋的方式，來疏通解釋它。意思是說，凡是說到『化』（變化，演變）必然有『自』（自身）和『他』（其他）的對待。有了『自』和『他』，就有一和二的對立，所以要覆蓋它。疏文中說『無自無他，無一無二』，最好寫作『無』，既非變化也非不變化，那麼變化與不變化就都消泯了，哪裡還有執著于相呢？那就是無相的境界了。而說『非無無相』，這又是反過來重新建立。既然沒有無相，那麼無相本身也不存在，哪裡還有去來呢？也應該說『非無去來』。所謂不來而好像來，無見而好像見，並非沒有來去，而是消亡了它的軌跡罷了。所以說『如虛空』。這下面凡是有三處『如虛空』的句子，都是總結歸於空，那麼畢竟是空而已。所以現在用三個部分來解釋意義，道理就明白了。 第二部分是約眾生、人、法來闡明空性，就像文中所說的那樣。意思是說，一切眾生沒有生滅等等，總的來說明人法皆空，生滅等三種也都是不可得的，所以都是空。『非不因果』，像上面那樣破除和建立就可以知道了。就像疏文引用《大品般若經》等詳細解釋的那樣，非常明顯，現在不再另外解釋。『煩惱下』，分別闡明二空。這裡所說的我人等本來屬於見惑和思惑，所以用煩惱來概括它。如果說『我所』，就是假名所依託的，本來是實在的法，現在用『者』字來指代它，是就能夠計度的人來說的，應當是人法二執。『一切法集下』，用實在的法來顯示空性。實在的法本來不是虛假的，爲了成就空性的意義，用名等三種假說來表達。『法境界空者』，正是說人法所顯現的空性。這種空性沒有形相所以不可轉變，這種空性不顛倒所以不順應幻化。《圓覺經》所說的『知幻即離，離幻即覺』，就是不隨順各種幻象的意義。『無三寶者』，凡是各種名相本來都是爲了對治而說的，如果沒有所對治的，那麼名稱也就不成立了。現在顯示空性的意義，所以這樣說。又說『無聖人六道者』，是說所空的境界既然沒有世間和出世間的差別，聖人的名稱和凡夫的稱號又從哪裡建立呢？就是所謂的斷絕凡聖的虛假名號。 第三部分是般若無知（Prajna has no knowledge）。
【English Translation】 English version: The so-called refuting each difficulty and re-explaining seems too circuitous. Now, I will only use the method of following up and covering the previous text to elucidate it. It means that whenever 'transformation' (change, evolution) is mentioned, there must be a duality of 'self' and 'other'. With 'self' and 'other', there is an opposition of one and two, so it needs to be covered. The commentary says, 'No self, no other, no one, no two,' it is best to write 'no,' neither transformation nor non-transformation, then both transformation and non-transformation are extinguished. Where else is there attachment to form? That is the realm of no-form. And to say 'not no no-form' is to re-establish it again. Since there is no no-form, then no-form itself does not exist. Where else is there coming and going? It should also be said 'not no coming and going.' The so-called not coming but seeming to come, not seeing but seeming to see, is not that there is no coming and going, but that its traces have disappeared. Therefore, it is said 'like empty space'. All the sentences below that say 'like empty space' are summaries that return to emptiness, so it is ultimately emptiness. Therefore, now I will explain the meaning in three parts, and the principle will be clear. The second part is to explain emptiness in terms of sentient beings, people, and dharmas (laws, principles), just as the text says. It means that all sentient beings have no birth and death, etc., generally explaining that people and dharmas are empty. The three, such as birth and death, are also unattainable, so they are all empty. 'Not not cause and effect,' like the above, breaking and establishing can be known. Just as the commentary quotes the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and other detailed explanations, it is very clear, and I will not explain it separately now. 'Below afflictions,' separately explain the two emptinesses. The self and others mentioned here originally belong to the delusions of views and thoughts, so they are summarized by afflictions. If we talk about 'what belongs to me,' it is what the false name relies on, which is originally a real dharma. Now, the word 'that' is used to refer to it, which is in terms of the person who can measure it, and it should be the two attachments of people and dharmas. 'Below all dharmas gather,' use real dharmas to show emptiness. Real dharmas are not originally false. In order to achieve the meaning of emptiness, use the three false statements of name, etc., to express it. 'The emptiness of the realm of dharma' is precisely the emptiness manifested by people and dharmas. This emptiness has no form, so it cannot be transformed. This emptiness is not inverted, so it does not conform to illusion. The Surangama Sutra says, 'Knowing illusion is leaving, leaving illusion is awakening,' which is the meaning of not conforming to various illusions. 'No Three Jewels' means that all kinds of names and forms are originally said for the sake of counteracting. If there is nothing to counteract, then the name will not be established. Now, the meaning of emptiness is revealed, so it is said like this. It is also said 'no sages and six realms,' which means that since the realm of emptiness has no difference between the mundane and the supramundane, where are the names of sages and the titles of ordinary people established? It is the so-called severing the false names of sages and ordinary people. The third part is Prajna (wisdom) without knowledge.
下。克就般若當體明空。謂聖凡人法皆空。則唯有般若。而般若亦空。故曰般若無知等。謂般若者。以智為名以空為體。以無知無見為相。所謂知止於其所不知。其言至矣。肇師為之作般若無知論焉故其論云云。而經言不行者。心路絕也。不緣不因者。不同諸法因緣所成也。直即空而已。故不受一切法。不受亦不受始得為今不受也。不得一切照相者。能照既亡所照亦寂。直如行道相爾。行猶行深般若之行。此其所以為行道相。亦如經空相而已矣。故曰法相如是等。總結上說法相如於虛空無非般若。故曰如如。不可以有心得故無可立。以一切法悉皆如故。不可以無心得故無可遣。以一切法悉皆真故。是則般若功德非眾生心行所及故。不可以眾生五陰假實中行。與夫境界智解。皆所莫及故也。唯順於空契無相。然乃可行爾。故知般若其為不可思議言語斷心路絕者是矣。惟其不可思議故。菩薩于守行之。是為一切行藏。即前所謂三十忍等是也。一切如來於中住化。是為一切佛藏。即上品寂光極智所照之境故。皆不可言言而識識也。善男子下。述贊功德。既不可思議亦不可度量。則王之所說勝矣。只合云于王所說如海一滴。其文曉然。而經云如王所說義。似反覆故。使從容釋之。至於問答顯王說為勝。以其有本故也。故曰王無
本地云何而知。反釋云爾。然以文字意。宜從初釋。若從容以言。則各當為便聖賢分上。宜乎斟酌也。分義功德者。謂于無量義中言其少分爾。疏推月光之德無量。雖略而盡。非無此理。或恐指般若而言。其義亦順。更當詳之。亦為過去來今下。多應述可月光分義。述可猶印可也。十四法門下。勸修可知。不由此門得薩婆若者。舉要結勸也。何以故下。更重徴釋。示無異道也。楞嚴所謂十方薄伽梵一路涅槃門。又曰方便有多門歸源性無二。是也又以無滯釋門。能通釋路。亦一往爾。如能通曰門。豈非門亦能通。由此門故得薩婆若。則門亦無滯。何獨路味。乘正路者。非今十四忍門終始圓實。何由乘之行大直道。其超百千劫難見身得妙報者。不為過矣。佛告大王下。以大章則答第二問。以文兼三問。此當答第三問也。正言菩薩以何相見眾生。使眾生可化。雖正問所化而實兼能化故。若以下答兼二意。謂菩薩能自視身如幻化相。見所化眾生亦如幻化。則可以化之。不然則若自若他皆爲著我人眾生壽者。乖于般若自性。非今所以化也。所謂若知眾生無所有。誓度無所有之眾生。斯言盡矣。后諸所說。為未了者開演言之爾。正廣答中。眾生識者。最初一念性非木石。遇其善則為善。遇其惡則為惡。此其所以為善惡識本。則三界
【現代漢語翻譯】 現代漢語譯本 本地如何得知這個道理？反過來解釋就是這樣。然而按照文字的本意，應該遵循最初的解釋。如果從容地來說，那麼各自應當認為方便。對於聖賢的身份，應該斟酌考慮。『分義功德』，是指在無量義中說出其中少部分。疏文推崇月光的功德無量，雖然簡略卻已窮盡，並非沒有這個道理。或者恐怕是指般若而言，這個意義也順暢。更應當詳細考察。『亦為過去來今下』，大多應該是述說認可月光的分義。『述可』就是認可的意思。『十四法門下』，勸勉修習，可以知道。『不由此門得薩婆若（梵語sarvajña，一切智者）者』，是舉出要點來總結勸勉。『何以故下』，再次鄭重地徵詢解釋，表明沒有其他不同的道路。如同《楞嚴經》所說的『十方薄伽梵（梵語Bhagavān，世尊）一路涅槃門』，又說『方便有多門，歸源性無二』，就是這個意思。又用沒有滯礙來解釋『門』，能夠通達解釋道路，也是一種說法。如果說能夠通達叫做『門』，難道不是『門』也能通達嗎？因為通過這個『門』的緣故而得到薩婆若（梵語sarvajña，一切智者），那麼『門』也沒有滯礙，為何只說『路』有這個意味呢？『乘正路者』，如果不是現在這十四忍門從始至終圓滿真實，又怎麼能夠乘坐它行走在大直道上呢？那些超越百千劫難得一見的身體，得到美妙的果報，這並不是過分的說法。 佛告訴大王（指國王）以下的內容，是用大的章法來回答第二個問題，用文字兼顧了三個問題，這裡應當回答第三個問題。正面說菩薩用什麼相來見眾生，使眾生可以被教化。雖然正面問的是所教化的對象，但實際上兼顧了能教化的主體。『若以下』回答兼顧兩種意思，說菩薩能夠自己觀察身體如同幻化之相，見到所教化的眾生也如同幻化，那麼就可以教化他們。不然的話，如果自己和他人都執著於我、人、眾生、壽者這些概念，就違背了般若的自性，就不是現在所說的教化了。所謂『若知眾生無所有，誓度無所有之眾生』，這句話已經說盡了。後面所說的各種內容，是為那些還沒有明白的人開示演說罷了。在正面廣泛的回答中，『眾生識者』，最初一念的本性並非木頭石頭，遇到善的就表現爲善，遇到惡的就表現爲惡。這就是它成為善惡之識的根本，也就是三界（欲界、色界、無色界）。
【English Translation】 English version How does one know this locally? It is explained in reverse. However, according to the text's intention, it is appropriate to follow the initial explanation. If speaking leisurely, then each should consider it convenient. For the status of sages and saints, it is appropriate to deliberate. 'Partial meaning and merit' refers to speaking of a small portion within the immeasurable meaning. The commentary praises the immeasurable merit of Moonlight, and although brief, it is exhaustive, and there is reason for this. Or perhaps it refers to Prajna (wisdom), and this meaning is also smooth. It should be examined in more detail. 'Also for the past, future, and present,' it should mostly be a description of acknowledging Moonlight's partial meaning. 'Acknowledging' means to approve. 'Under the fourteen Dharma (teachings) gates,' exhortation to practice can be known. 'Those who do not attain Sarvajna (all-knowing) through this gate' is to summarize and encourage by highlighting the key points. 'Why below' again earnestly inquires and explains, showing that there is no different path. Like the Surangama Sutra says, 'The Bhagavan (Blessed One) of the ten directions, the one path to Nirvana (liberation),' and also says, 'Expedients have many gates, but returning to the source, the nature is not two,' that is the meaning. Also, using non-obstruction to explain 'gate' is to be able to thoroughly explain the path, which is also one way of saying it. If saying that being able to thoroughly understand is called 'gate,' isn't it that 'gate' can also thoroughly understand? Because of this 'gate,' one attains Sarvajna (all-knowing), then 'gate' is also without obstruction, why only say 'path' has this meaning? 'Those who ride the correct path,' if it is not the fourteen forbearance gates that are complete and real from beginning to end, how can one ride it and walk on the great straight path? Those who surpass hundreds of thousands of kalpas (aeons) to obtain a rare body and receive wonderful rewards, this is not an overstatement. The Buddha tells the Great King (referring to the king) what follows, using a large structure to answer the second question, using words to cover three questions, here should answer the third question. It positively says what aspect the Bodhisattva (enlightened being) uses to see sentient beings, so that sentient beings can be transformed. Although the question is about the object to be transformed, it actually includes the subject that can transform. 'If below' answers and covers two meanings, saying that the Bodhisattva (enlightened being) can observe their own body as an illusory appearance, seeing the sentient beings to be transformed also as illusory, then they can transform them. Otherwise, if oneself and others are attached to the concepts of self, person, sentient being, and life-span, then it goes against the self-nature of Prajna (wisdom), and it is not the transformation that is being spoken of now. The so-called 'If one knows that sentient beings have nothing, vows to liberate sentient beings who have nothing,' this sentence has said it all. The various things said later are to explain and elaborate for those who have not yet understood. In the positive and broad answer, 'sentient beings' consciousness,' the nature of the initial thought is not wood or stone, encountering good it manifests as good, encountering evil it manifests as evil. This is the root of it becoming the consciousness of good and evil, which is the three realms (desire realm, form realm, formless realm).
六道由心發生。本為最初一念終於金剛。金剛者。等覺後心也。于中有始無始有迷有悟。有善惡因果之別。有漏無漏等之殊。從心變生。不可說識亦能成就不可說眾生色心。皆一色心之所從出。識心如幻故色亦如幻。能化所化莫不咸然。此所以以幻化身見所幻者。真行化眾生也。故疏釋云云。謂本識者。即正因佛性指出識體也。所謂夫有心者皆當作佛是也。非有非無者。非二邊所得度量也。所謂適言其有。不貌色質等是也。不知不忘者。正言識體非記無記也。如水濕性等。謂諸法各隨性別。非所謂性一也。但隨善惡而有差別。則性習所以異也。文引大經為證者。非全證同。亦以顯異。上以水火等性為言。取其性習之性而已。此以一味流異為說。則于異處顯其理同也。疏簡眾生本際有無者。挾彼本文以無難有。若言本際不可得則無也。亦應以有難無。但文略耳。答略為二。一約理明無。則不容有前後。疑多一無字。二約事明有。則一念生識義固有之。然非所謂真際之際。若夫大教以明則際乃無際。無際乃際。際與無際兩得之矣。亦未始有定說也。如常論云云。眾生識下。廣答所化眾生如幻相。夫幻以虛假不實為義。疏約六假科釋之。初法假中明一念識生五陰色心。復於一色生無量色。則十二入義在其中。又以四大所造而
【現代漢語翻譯】 現代漢語譯本 六道輪迴由心念生髮，最初的一念最終歸於金剛（比喻堅固不壞的智慧）。所謂金剛，是指等覺之後的覺悟之心。在這其中，有開始與無始，有迷惑與覺悟，有善惡因果的差別，有有漏與無漏等的不同。一切從心念變生而來，不可思議的識也能成就不可思議的眾生色身和心識。一切色身和心識，都從最初的一念心識生出。識心如幻，所以色身也如幻。能變化的和所變化的，無不如此。因此，以幻化的身軀去見所幻化之物，才是真正以行動教化眾生。所以疏文中這樣解釋。所謂『本識』，就是指正因佛性，指出了識的本體。也就是所說的『凡有心者，皆可成佛』。『非有非無』，不是從二邊（有和無）所能度量的。也就是所說的，如果說它有，它又沒有形貌和實質等。『不知不忘』，正是說識的本體既不是記憶也不是無記（不清晰的狀態）。如同水的濕性等，是說諸法各自隨其性質而不同，不是說它們的本性是相同的。只是隨著善惡而有差別，所以本性和習性才會有不同。文中引用《大般涅槃經》作為證明，並非完全相同，也是爲了顯示不同。上面用水火等的性質來比喻，只是取其本性和習性之『性』。這裡用一味水流向不同的地方來比喻，那麼在不同之處也顯示出其道理是相同的。疏文簡略地說明眾生的本源是否存在，是借用原文來以『無』來反駁『有』。如果說本源是不可得的，那就是『無』。也應該用『有』來反駁『無』，只是文中省略了。回答簡略地分為兩點：一是從理上說明『無』，那麼就不容許有先後。懷疑這裡多了一個『無』字。二是從事上說明『有』，那麼一念生識的意義本來就存在。然而這不是所謂的真如實際的邊際。如果用大乘教義來說明，那麼邊際就是沒有邊際，沒有邊際就是邊際。邊際與沒有邊際兩者都可以成立。也未曾有過定論。如同通常所說。眾生識下，廣泛地回答所教化的眾生如同幻相。所謂幻，是以虛假不實為意義。疏文用六假來解釋它。最初在法假中說明一念識產生五陰（色、受、想、行、識）色心，又從一個色產生無量色，那麼十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）的意義就在其中。又以四大（地、水、火、風）所造而成
【English Translation】 English version The six realms of existence arise from the mind. The initial thought ultimately returns to Vajra (an analogy for indestructible wisdom). Vajra refers to the enlightened mind after equivalent enlightenment. Within this, there is beginning and no beginning, delusion and awakening, differences in good and evil karma, distinctions between defiled and undefiled, and so on. Everything arises from the transformation of the mind. Inconceivable consciousness can also bring about the inconceivable physical forms and consciousness of sentient beings. All physical forms and consciousness originate from the initial thought of consciousness. Since the mind of consciousness is like illusion, so too is the physical form. Both the transformer and the transformed are like this. Therefore, seeing the illusory through an illusory body is the true act of transforming sentient beings through action. Hence, the commentary explains it this way. The so-called 'original consciousness' refers to the inherent Buddha-nature, pointing out the substance of consciousness. It is what is meant by 'all who have a mind can become Buddhas'. 'Neither existent nor non-existent' cannot be measured from the two extremes (existence and non-existence). It is what is meant by, if you say it exists, it has no form or substance, etc. 'Neither knowing nor forgetting' precisely means that the substance of consciousness is neither memory nor non-memory (unclear state). Like the wetness of water, it means that all dharmas differ according to their nature, not that their essence is the same. It is only with differences in good and evil that nature and habit differ. The text cites the Mahāparinirvāṇa Sūtra as proof, not to be completely identical, but also to show the differences. The above uses the nature of water and fire as an analogy, only taking the 'nature' of nature and habit. Here, it uses one stream flowing to different places as an analogy, then in the different places it also shows that the principle is the same. The commentary briefly explains whether the origin of sentient beings exists or not, borrowing the original text to refute 'existence' with 'non-existence'. If it is said that the origin is unattainable, then it is 'non-existence'. It should also use 'existence' to refute 'non-existence', but the text omits it. The answer is briefly divided into two points: first, explaining 'non-existence' from the perspective of principle, then it does not allow for before and after. Suspect there is an extra 'non' character here. Second, explaining 'existence' from the perspective of phenomena, then the meaning of one thought arising consciousness inherently exists. However, this is not the so-called boundary of true reality. If explained with the Great Vehicle teachings, then the boundary is without boundary, and without boundary is the boundary. Both boundary and without boundary can be established. There has never been a definitive conclusion. As commonly said. Below the consciousness of sentient beings, it broadly answers that the sentient beings being transformed are like illusions. The so-called illusion takes falsity and unreality as its meaning. The commentary uses the six illusions to explain it. Initially, in the illusion of dharma, it explains that one thought of consciousness produces the five skandhas (form, feeling, perception, volition, consciousness) of physical form and mind, and from one form produces countless forms, then the meaning of the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma) is within it. Also, it is made of the four great elements (earth, water, fire, wind)
生五識。識托于根。是為五根。則十八界盡之矣。然皆從一出多。自無幻有即幻假之相 既明根識四大。則四類法空識等亦悉兼之。但文略耳。故總結如疏可解。不明法入色者。于其色心法入為少分故也。是亦文略。二明聖凡見異者。是亦法無自相或見為假。或見真實。故曰凡夫六識粗等。謂凡夫識粗見假而眩于實。香味觸法本名下之實。而聖人識凈見實而不惑于假。此聖凡所以見異也。至於聖有小大淺深故。見有常無常。或滅色顯常。或於實見理等。所謂諸法何嘗自謂同異。當知一切由心分別是也。眾生世諦之名者。疏科此下為受假。非無受義而文不顯只合兼下科同爲一假名。對上五陰實法。成人法二境。接后三假俱得名幻。文簡而不煩。雖與科異。然亦有文同而科異者。如妙疏等文云云。若有若無者。謂於世諦法上假名有無。但生眾生憶想。名為世諦。非實諦也。又世而非諦。故曰世諦。假誑幻化故。有而實非有。非有而有。是為幻有。亦名幻諦。又幻諦者。對實諦得名。世諦者。對非諦為說。各當其理。而隨義淺深爾。又曰乃至六道幻化眾生等者。謂有能所。一以六道幻化為能見。見幻化為所見。二以幻化二字為能見。見幻化四性為所見。但句義影略爾。無他說也。疏言見者下。覆釋上見義。非直能見而已。亦
【現代漢語翻譯】 現代漢語譯本 產生五種識（指眼識、耳識、鼻識、舌識、身識）。識依賴於根（指眼、耳、鼻、舌、身五根）而生起。這就是五根。這樣，十八界（指六根、六塵、六識）就全部包括了。然而，這一切都是從一（指真如）而生出多，本來是無，因為幻化而顯現有，這就是幻假之相。 既然明白了根、識、四大（指地、水、火、風），那麼四類法（指色法、心法、心所法、非色非心法）、空識等也就全部包括在內了。只不過經文省略了而已。所以總結起來就像疏文所解釋的那樣可以理解。不明白法入色（指意根所對的法塵）的人，是因為他們對於色、心、法入的理解不夠全面。這也是經文的省略。二、說明聖人與凡夫所見不同，這也是因為法無自相，或者被看作是虛假的，或者被看作是真實的。所以說『凡夫六識粗等』，意思是凡夫的識粗糙，所見是虛假的，並且被假象迷惑而誤以為是真實的。香味觸法本來是『本名下』的真實存在，而聖人的識清凈，所見是真實的，不會被假象迷惑。這就是聖人與凡夫所見不同的原因。至於聖人有大小深淺的差別，所以他們的見解有常與無常，或者滅去色相而顯現常，或者在實相中見到真理等等。正如所說『諸法何嘗自己說自己是相同還是不同』，應當知道一切都是由心分別出來的。『眾生世諦之名』，疏文將此歸類為『受假』（五假之一，其餘四假為：眾生假、壽命假、處假、法假），並非沒有領受的含義，只是經文沒有明顯地表達出來，應該與下面的科判合併爲一個假名，與上面的五陰（指色、受、想、行、識）實法相對，成就人法二境，連線後面的三假（指眾生假、壽命假、處假）都可稱為幻。經文簡略而不繁瑣。雖然與科判不同，但也存在經文相同而科判不同的情況，就像妙疏等經文所說的那樣。『若有若無』，指的是在世俗諦的法上，假名有或者沒有，只是生起眾生的憶想，稱為世俗諦，並非真實的真諦。而且是世俗而不是真諦，所以說是世俗諦，虛假誑騙幻化，所以有而實際上沒有，沒有而實際上有，這就是幻有，也叫幻諦。而且幻諦，是相對於實諦而得名。世俗諦，是相對於非諦而說的，各自符合其道理，只是隨著意義的深淺不同而已。又說『乃至六道幻化眾生等』，指的是有能見和所見。一是將六道幻化作為能見，見幻化作為所見。二是將幻化二字作為能見，見幻化四性（指地、水、火、風）作為所見。只是句子的意義比較隱晦而已，沒有其他的說法。疏文說『見者下』，是用來反過來解釋上面的見義，不僅僅是能見而已，也包含了...
【English Translation】 English version Generating the five consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). Consciousness relies on the roots (referring to the five sense organs: eyes, ears, nose, tongue, and body) to arise. These are the five roots. Thus, the eighteen realms (referring to the six sense organs, six sense objects, and six consciousnesses) are all encompassed. However, all of this arises from one (referring to Suchness) and manifests as many. Originally, there was nothing, but due to illusion, existence appears. This is the aspect of illusory existence. Having understood the roots, consciousnesses, and the four great elements (referring to earth, water, fire, and wind), then the four categories of dharmas (referring to form, mind, mental factors, and neither form nor mind), emptiness, consciousness, etc., are all included. It's just that the text is abbreviated. Therefore, the summary can be understood as explained in the commentary. Those who do not understand 'dharma entering color' (referring to the objects of mind perceived by the mind-organ) do so because their understanding of form, mind, and dharma-entry is not comprehensive enough. This is also an abbreviation in the text. Second, explaining the difference in perception between sages and ordinary beings is also because dharmas have no inherent self-nature; they are either seen as false or seen as real. Therefore, it is said, 'Ordinary beings' six consciousnesses are coarse, etc.,' meaning that ordinary beings' consciousness is coarse, their perception is false, and they are deluded by false appearances, mistaking them for reality. Flavor, scent, touch, and dharma are originally the reality of 'original name below,' while the sages' consciousness is pure, their perception is real, and they are not deluded by false appearances. This is why the perceptions of sages and ordinary beings differ. As for the sages having differences in greatness, depth, and shallowness, their views may be of permanence or impermanence, either extinguishing form to reveal permanence or seeing the truth in reality, etc. As it is said, 'Dharmas never claim themselves to be the same or different.' It should be known that everything is distinguished by the mind. 'The name of sentient beings' conventional truth,' the commentary categorizes this as 'received falsity' (one of the five falsities, the other four being: sentient being falsity, lifespan falsity, place falsity, and dharma falsity). It is not that there is no meaning of reception, but the text does not explicitly express it. It should be combined with the following classification as one false name, in contrast to the above five aggregates (referring to form, feeling, perception, volition, and consciousness) as real dharmas, accomplishing the two realms of person and dharma, connecting the subsequent three falsities (referring to sentient being falsity, lifespan falsity, and place falsity), all of which can be called illusion. The text is concise and not cumbersome. Although it differs from the classification, there are also cases where the text is the same but the classification is different, as mentioned in the Wonderful Commentary and other texts. 'If existent or non-existent' refers to the false name of existence or non-existence on the dharmas of conventional truth, merely giving rise to sentient beings' recollection, called conventional truth, not the real truth. Moreover, it is conventional and not truth, so it is called conventional truth, false, deceptive, and illusory. Therefore, it exists but is not actually existent, and it is non-existent but existent. This is illusory existence, also called illusory truth. Moreover, illusory truth is named in relation to real truth. Conventional truth is spoken in relation to non-truth, each corresponding to its principle, but varying in the depth of meaning. Furthermore, 'even the illusory sentient beings of the six realms, etc.,' refers to having the ability to see and what is seen. One is to take the illusion of the six realms as the ability to see, and to see illusion as what is seen. Two is to take the two words 'illusion' as the ability to see, and to see the four natures of illusion (referring to earth, water, fire, and wind) as what is seen. It's just that the meaning of the sentence is relatively obscure, and there is no other explanation. The commentary says 'The seer below' is used to explain the meaning of seeing above, not just the ability to see, but also includes...
能照知能化所化一皆如幻。謂真幻者。即別教菩薩能化人也。言別則通圓可知。文缺略耳。化實幻者。即上六道凡夫是也。化及所化悉皆見之。是故云爾。於是復躡上云幻諦等。謂此幻法空劫以來。乃至佛未出時。本無名字。縱有其名亦無實義。故曰無義名幻法。所謂世諦有名無實義是也。故知幻化本為名字。既無實義。豈有體相。故於無六道等一切名字。然若一向無名則眾生於實道無所入。諸佛于權方無所施。眾生何由出生死乎。以是故佛佛出世。為眾生故施設假名。令諸眾生因名識法。由法悟空。光明所謂劫初廓然萬物無字。聖人仰則真法俯立俗號等。即其義焉。如空法下。結攝前來三界等法。無量名字悉如空法。則如幻如化無非般若。以例余法。起后三假相續相待無定實法。是即如幻故。曰非一非異等。所以必約相續假等以推之者。謂於人法二空有未能入故。須續待以資發之。必使入空而後已具。如止觀等文。夫續以前後相續不斷為義。使定一異不名為續。非一非異爾乃名續。如芽莖等體非一異次第生長。是為續假。以是推之。無定實法。是即空也。又相待假者。以一切名相相待。如五色有無等。亦名不定相待。故疏有二意之釋。謂相對待相形待。配義可知。而云相避待者。猶言不兩立之義。如論云云。又緣成
【現代漢語翻譯】 現代漢語譯本 能照知、能化、所化一切都如幻象。所謂『真幻』，指的是別教（Biejiao，區別于圓教的菩薩教法）菩薩所能化現的人。說『別』，那麼通教（Tongjiao，三乘共法）和圓教（Yuanjiao，圓滿的教法）的道理也就可知了，這裡只是省略了。『化實幻』，指的是上面的六道凡夫。能化和所化都被看見，所以這樣說。於是又承接上文說的『幻諦』等，說這種幻法，從空劫（Kongjie，極長的時間單位）以來，乃至佛未出世時，本來沒有名字，縱然有名字也沒有實際意義，所以說『無義名幻法』，就是世俗諦（Shidi，相對於真諦的世俗認知）有名無實義。所以知道幻化本來只是名字，既然沒有實際意義，哪裡有體相呢？所以在沒有六道等一切名字的情況下，如果一概沒有名字，那麼眾生對於實道（Shidao，真實的道路）就無從進入，諸佛對於權巧方便（Quanqiao fangbian，方便法門）就無從施展，眾生又怎麼能出生死呢？因此佛佛出世，爲了眾生的緣故施設假名，讓眾生因為名字而認識法，由法而悟空。光明所謂劫初廓然，萬物沒有文字，聖人仰觀天象而有真法，俯察地理而立俗號等等，就是這個意思。如同空法下文，總結概括了前面的三界等法，無量的名字都如空法，那麼如幻如化無非般若（Bore，智慧），可以以此類推其餘的法。由此引出後面的三假（Sanjia，三種假象）：相續假（Xiangxu jia，相續不斷的假象）、相待假（Xiangdai jia，相對存在的假象）沒有一定的真實法。這就是如幻，所以說『非一非異』等。之所以一定要用相續假等來推論，是因為對於人法二空（Ren fa er kong，人空和法空）還沒有能證入，需要相續相待來幫助啓發。一定要使之證入空性而後才能完備，如同止觀等文。所謂『續』，是以以前後相續不斷為意義。如果確定是一或者異，就不能叫做『續』。非一非異才能叫做『續』。如同芽莖等，體性非一非異，次第生長，這就是相續假。用這個來推論，沒有一定的真實法，這就是空。另外，相待假，是以一切名相相待，如同五色有無等，也叫做不定相待。所以疏（Shu，註釋）有二種意義的解釋，就是相對待和相形待，配合意義就可以知道。而說『相避待』，就像說不能兩立的意義。如同論（Lun，論述）中說的。又緣成
【English Translation】 English version The ability to illuminate and know, the ability to transform, and that which is transformed are all like illusions. The so-called 'true illusion' refers to the person who can be transformed by the Bodhisattvas of the Biejiao (Distinct Teaching, a teaching method of Bodhisattvas that differs from the Yuanjiao). By saying 'distinct,' the principles of Tongjiao (Common Teaching, the shared teachings of the three vehicles) and Yuanjiao (Perfect Teaching, the complete teaching) can also be understood; it is simply abbreviated here. 'Transforming real illusions' refers to the ordinary beings of the six realms mentioned above. Both the ability to transform and that which is transformed are seen, hence the saying. Then, following up on the 'illusory truth' mentioned above, it is said that this illusory dharma, since the beginningless kalpa (Kongjie, an extremely long unit of time) and until the Buddha appeared in the world, originally had no name. Even if it had a name, it had no real meaning, so it is said to be 'illusory dharma with a meaningless name,' which is the worldly truth (Shidi, relative to the ultimate truth) that has a name but no real meaning. Therefore, it is known that illusion and transformation are originally just names. Since they have no real meaning, where can they have substance or form? Therefore, in the absence of all names such as the six realms, if there were no names at all, then beings would have no way to enter the real path (Shidao, the true path), and the Buddhas would have no way to apply skillful means (Quanqiao fangbian, expedient methods), and how could beings escape from birth and death? Therefore, Buddha after Buddha appears in the world, establishing provisional names for the sake of beings, so that beings can recognize the dharma through names and awaken to emptiness through the dharma. The light, so-called, at the beginning of the kalpa, all things were vast and without writing; the sages looked up to the heavens and had the true dharma, and looked down at the earth and established common names, and so on; that is the meaning. Like the text below on the dharma of emptiness, it summarizes and encompasses the preceding dharmas of the three realms, etc. Countless names are all like the dharma of emptiness, so like illusion, like transformation, there is nothing that is not prajna (Bore, wisdom), and other dharmas can be inferred by analogy. From this, the three illusions (Sanjia, three kinds of illusions) are derived: the illusion of continuity (Xiangxu jia, the illusion of continuous succession), the illusion of relativity (Xiangdai jia, the illusion of relative existence), without any fixed real dharma. This is like illusion, so it is said 'neither one nor different,' etc. The reason why it is necessary to use the illusion of continuity, etc., to infer is because one has not yet been able to enter the emptiness of persons and dharmas (Ren fa er kong, the emptiness of persons and the emptiness of dharmas), and it is necessary to rely on continuity and relativity to help inspire. It is necessary to make them enter emptiness before they can be complete, like the texts on cessation and contemplation, etc. The so-called 'continuity' means that the past and future continue without interruption. If it is determined to be one or different, it cannot be called 'continuity.' Only when it is neither one nor different can it be called 'continuity.' Like sprouts and stems, etc., their nature is neither one nor different, and they grow in succession; this is the illusion of continuity. Using this to infer, there is no fixed real dharma, and this is emptiness. In addition, the illusion of relativity is based on the mutual dependence of all names and forms, such as the existence and non-existence of the five colors, etc., which is also called indefinite relativity. Therefore, the commentary (Shu, commentary) has two meanings of explanation, which are relative dependence and shape dependence; the meaning can be understood by matching the meanings. And saying 'mutually avoiding dependence' is like saying the meaning of not being able to stand together. Like what is said in the treatise (Lun, treatise). Also, arising from conditions
假者。亦名因生。不出以五陰十二支等因緣假成眾生。故曰俱時因果等。疏釋云云。但文有影略。似不易見耳。言緣見是俱時者。見應音現。謂觀現境在一時內為俱時。若推觀在因即異時。又樑柱成舍為俱時。而成有漸次為異時。如十二時有前後為異時。共成一日為俱時。燈及明等其義可知。然以此等因果求其實法。皆悉叵得。是為幻諦。眾生居幻而非諦則為妄幻。幻而能諦方名幻諦。幻諦即空也。若菩薩如上所見。眾生幻化猶是通途言之。十住菩薩下。始是今能化菩薩所見。故曰如幻諦而見菩薩化眾生為若此。總結歸上問也。
釋二諦品
次教化而後明二諦者。疏約二義論次。初以內對外。則內護文有三別。謂因果自他及以依正。通得為次。二以今二諦對上二護。則能依所依之別。即前所見幻諦等。依于不思識真俗故。次之以二諦焉。總明二諦云是佛教之大宗者。謂以本言之。則如來常依二諦說法。一代所說莫過此二。又以七二諦該之。則一化五時攝無不盡。推而極之。何法而非真俗乎。抑若以為有無。孰不知之。惟其所以有無究其所以審諦。至於歷教淺深隨文詮義有接有正情智開合。此所以難也。夫諦只是理。理尚無一。云何有二。況有種種差別邪。又曰凡夫見淺名俗聖人見深名真等。由是言之。則
【現代漢語翻譯】 現代漢語譯本：『假者』，也叫做『因生』（由因緣而生）。這是說，眾生是由五陰（色、受、想、行、識）和十二支（十二因緣）等因緣和合而成，所以說是『俱時因果』等等。《疏》中的解釋是這樣的，但是文句有些省略，似乎不容易理解。所說的『緣見是俱時』，『見』應該讀作『現』，意思是說觀察顯現的境界在同一時間內是『俱時』的。如果推究觀察其因，那就是『異時』了。又比如梁和柱構成房屋是『俱時』，而房屋的建成有一個漸進的過程，那就是『異時』。比如十二時辰有先後順序，是『異時』，共同構成一天，是『俱時』。燈和光明等，其中的道理可以類推得知。然而用這些因果關係去尋求真實的法，都是不可能得到的，這就是『幻諦』。眾生居住在虛幻之中，而不是真實的，那就是虛妄的幻象。在虛幻中能夠認識到真實，才叫做『幻諦』。『幻諦』就是空性。如果菩薩像上面所說的那樣所見，眾生的幻化還只是通常的說法。十住菩薩以下，才是現在能夠化現的菩薩所見。所以說『如幻諦而見菩薩化眾生為若此』，這是總結歸納到前面的提問上。
釋二諦品
接下來是教化之後闡明二諦（真諦和俗諦），《疏》中大約用兩種意義來論述順序。首先是用內在的（智慧）對外在的（世界），那麼內在的護持（佛法）在文句上有三種區別，就是因果、自他以及依報和正報，都可以作為順序。第二是用現在的二諦對照上面的兩種護持，就是能依（現象）和所依（本質）的區別，也就是前面所見的幻諦等，依賴於不可思議的真俗之識，所以接下來闡述二諦。總的來說，闡明二諦是佛教的大綱宗要，這是從根本上來說的，如來常常依據二諦說法，一生所說的教法沒有超過這二者。又用七種二諦來概括，那麼一化五時（佛陀教化的五個時期）就全部包括在內了。推而廣之，有什麼法不是真俗二諦呢？或許有人認為有和無，誰不知道呢？只有探究其所以有和所以無，仔細審察諦理，至於歷代教法的深淺，隨著文句來詮釋意義，有接引有匡正，情理和智慧開合，這就是難的地方。諦只是真理，真理尚且沒有唯一性，怎麼會有兩種呢？何況還有種種差別呢？又說凡夫見識淺薄，叫做俗諦，聖人見識深刻，叫做真諦等等。由此說來，那麼
【English Translation】 English version: 『False』 is also called 『born of causes』 (hetu-prabhava). This means that sentient beings are falsely formed by the aggregation of the Five Skandhas (form, feeling, perception, volition, and consciousness) and the Twelve Nidanas (Twelve Links of Dependent Origination). Therefore, it is said to be 『simultaneous cause and effect,』 and so on. The commentary explains it this way, but the wording is somewhat abbreviated, making it difficult to understand. The statement 『seeing through conditions is simultaneous』 means that 『seeing』 should be read as 『appearing.』 It refers to observing the manifested realm within the same time frame as 『simultaneous.』 If one investigates and observes its cause, then it is 『non-simultaneous.』 For example, pillars and beams forming a house are 『simultaneous,』 while the completion of the house has a gradual process, which is 『non-simultaneous.』 For example, the twelve hours have a sequence, which is 『non-simultaneous,』 and together they form a day, which is 『simultaneous.』 The principle of a lamp and its light can be inferred analogously. However, seeking the real dharma through these cause-and-effect relationships is impossible. This is the 『illusory truth』 (maya-satya). Sentient beings dwell in illusion rather than reality, which is a false illusion. Only when one can recognize the truth within illusion is it called 『illusory truth.』 『Illusory truth』 is emptiness. If a Bodhisattva sees as described above, the illusion of sentient beings is still a common saying. Only from the Tenth Abode Bodhisattva downwards is what the Bodhisattva who can now transform sees. Therefore, it is said, 『Seeing Bodhisattvas transforming sentient beings as such through illusory truth,』 which summarizes and returns to the previous question.
Explanation of the Two Truths Chapter
Next, after teaching, the Two Truths (ultimate truth and conventional truth) are explained. The commentary discusses the order in approximately two meanings. First, using the internal (wisdom) against the external (world), then the internal protection (Dharma) has three distinctions in the text, namely cause and effect, self and other, and the dependent and the principal, all of which can be used as the order. Second, using the current Two Truths to contrast the above two protections, which is the distinction between the dependent (phenomena) and the relied-upon (essence), that is, the illusory truth seen earlier, which relies on the inconceivable knowledge of the true and conventional. Therefore, the Two Truths are explained next. In general, clarifying the Two Truths is the main principle of Buddhism. This is from the root, the Tathagata always teaches according to the Two Truths, and the teachings throughout his life do not exceed these two. Furthermore, using the seven types of Two Truths to summarize, then the Five Periods of Teaching (the five periods of the Buddha's teachings) are all included. Extending it further, what dharma is not the Two Truths of true and conventional? Perhaps some think of existence and non-existence, who does not know? Only by exploring the reason for existence and non-existence, and carefully examining the truth, as for the depth of the teachings throughout the ages, interpreting the meaning according to the text, with guidance and correction, the opening and closing of reason and wisdom, this is the difficulty. Truth is just the principle, and the principle does not have uniqueness, how can there be two? Moreover, how can there be various differences? It is also said that ordinary people have shallow views, called conventional truth, and sages have profound views, called ultimate truth, and so on. From this, then
唯真俗而已矣。於是通躡前品結次云云。二重問答並明不二之旨。初二諦不二。經問云云。亦應曰世諦中有第一義否。但是文略。其並徴則曰。若言無等。古今凡二說。一引古釋。二今解。即今疏之說也。據理則各當其義。雖兩存之可也。但初約凡聖智對言。則一凡一聖失於諦義。以今所明則諦智兼得。故一一言有無者諦也。言皆空等智也。故知兩得之矣。所問意頗難見。得下偈旨。方知無說無聽之妙。乃今非一非二之談。惟其非一非異。即般若正慧有在。於此學者審之。不容擬議。偈頌答者。長行既引月光往因為酬故。此宜以七佛所說偈示。如下科釋。節目條理無非是者。不在品量之論。然以真俗二諦直一妙理本無分別故。以一無言之。則無性無相無自無他。無有無無無二不二。無作不作等皆悉無也。以本有言之。則第一義本有法性本有。因緣本有諸法本有。有無本有。二諦本有。三假本有。無適而非本有也。以空言之。則第一義空也。諦實亦空也。寂滅亦空也。二無二亦空也。幻化虛空華如影三手等。亦空也。至於以第一義則皆第一義。以世諦則皆世諦。以一則俱一。以二則俱二。以有則皆有。以無則皆無。以是則皆是。以非則皆非。以一切異名別說則皆異名別說。以粗言軟語則皆粗言軟語。以上偈句錯綜言之。
殆不容以倫理明義類曉。直彰妙理之無盡般若之自性爾。有無本自二下。正答難云云。初一行中。疏似差誤二三字云云。今復以偈合釋之云。有無本自二。天然理具足。譬如牛二角。不可缺一故。解心見無二。於二見不二。非實無有二。二諦常不即。不即亦不離。而智慧解了。求二不可得。復以理遮情。非謂二諦一。還以智照理。知二亦無二。非二何可得。于解常自一。理不妨智故。于諦常自二。智不妨理故。理智更相顯。無一復無二。通達無二道。是真入不二。要知無聽說。即此聽說是。明世諦有無中。言三手者。謂手止有二。若言三手則無而已。亦猶凈名所謂第五大第七情等是也。大王菩薩下。釋成上菩薩於一義中常照二諦以化眾生文。為二。初略次廣。以其初文不定一二故。不作二義一義科也。初略謂第一義者。空也。常照二諦者。不離真智而化于俗。則知佛及眾生常一而已。然則疏言照俗化凡夫照真化二乘者。文約所照以分真俗爾。非謂能照之真亦當所化。若以能照之真望所化俗。則真俗俱真。以所化俗望能化之真。則真俗俱俗。文各有當不可一準也何以故下。初躡上重徴。次廣釋者。凡三對。初能所對以明不二。故曰佛及眾生一而無二。惟其無二故。得以眾生空置菩提空。即所化歸能所也。以菩提空置眾生
【現代漢語翻譯】 現代漢語譯本： 這些道理很難用倫理和明確的定義來解釋清楚，直接彰顯的是奇妙真理的無盡和般若（智慧）的自性。『有無本自二』以下，正是回答疑問。最初一行中，註釋似乎有兩三個字有差錯。現在用偈語合併解釋：『有無本自二，天然理具足。譬如牛二角，不可缺一故。』意思是說，從心來看，有和無本來就是二，但在二中看到不二。這並非真的有二，二諦（真諦和俗諦）常常是不即不離的。不即也不離，而智慧能夠理解，尋求二是不可能得到的。再用理來遮蔽情，不是說二諦就是一。還用智慧來照亮理，知道二也沒有二。沒有二，又怎麼能得到二呢？在理解上常常是一，因為理不妨礙智。在諦上常常是二，因為智不妨礙理。理和智互相彰顯，沒有一也沒有二。通達沒有二的道路，才是真正進入不二法門。要知道沒有聽說，就是這聽說的本身。說明世俗諦的有無中，說『三手』，意思是手只有兩隻，如果說三隻手，那就是沒有了。就像《維摩詰經》里說的『第五大』、『第七情』等。『大王菩薩』以下，解釋成就菩薩在同一個義理中常常照見二諦來教化眾生的經文。分為兩部分，先是簡略，然後是詳細。因為最初的經文不確定是一還是二，所以不作二義一義的科判。最初的簡略意思是，第一義是空。『常照二諦』，是不離開真智而教化世俗，就知道佛和眾生常常是一。然而註釋說『照俗化凡夫，照真化二乘』，是經文簡略地用所照的對象來區分真俗。不是說能照的真也應當被教化。如果用能照的真來看待所教化的俗，那麼真和俗都是真。用所教化的俗來看待能教化的真，那麼真和俗都是俗。經文各有側重，不能一概而論。『何以故』以下，先是承接上文重新提問，然後是詳細解釋，共有三對。首先是能和所的對立，來表明不二。所以說佛和眾生一而沒有二。正因為沒有二，所以能夠把眾生空置於菩提空，也就是把所教化的歸於能教化的。把菩提空置於眾生空。
【English Translation】 English version: These principles are difficult to explain clearly using ethics and explicit definitions, directly revealing the endlessness of the wonderful truth and the self-nature of Prajna (wisdom). 'Existence and non-existence are inherently two' below, is precisely answering the question. In the initial line, the commentary seems to have two or three words with errors. Now, it is explained with a verse: 'Existence and non-existence are inherently two, natural principles are fully present. Like the two horns of a cow, one cannot be missing.' It means that from the perspective of the mind, existence and non-existence are originally two, but within the two, one sees non-duality. This is not truly having two; the two truths (ultimate truth and conventional truth) are often neither identical nor separate. Neither identical nor separate, and wisdom can understand that seeking two is impossible to obtain. Furthermore, using reason to obscure emotion, it is not saying that the two truths are one. Also, using wisdom to illuminate reason, knowing that two also has no two. Without two, how can one obtain two? In understanding, it is always one, because reason does not hinder wisdom. In truth, it is always two, because wisdom does not hinder reason. Reason and wisdom manifest each other, without one and without two. Penetrating the path of non-duality is truly entering the gate of non-duality. One must know that there is no hearing, which is the hearing itself. Explaining the existence and non-existence of conventional truth, saying 'three hands' means that there are only two hands; if one says three hands, then it is non-existent. Just like what the Vimalakirti Sutra says about 'the fifth great' and 'the seventh emotion,' etc. 'Great King Bodhisattva' below, explains the sutra text of accomplishing Bodhisattvas who constantly illuminate the two truths in the same principle to teach sentient beings. It is divided into two parts, first brief, then detailed. Because the initial sutra text is uncertain whether it is one or two, it does not make a classification of two meanings or one meaning. The initial brief meaning is that the first meaning is emptiness. 'Constantly illuminating the two truths' means not leaving true wisdom to teach the mundane, then one knows that the Buddha and sentient beings are always one. However, the commentary says 'illuminating the mundane to transform ordinary people, illuminating the truth to transform the two vehicles,' is the sutra text briefly using the object of illumination to distinguish between the true and the mundane. It is not saying that the true that can illuminate should also be transformed. If one uses the true that can illuminate to view the mundane that is transformed, then both the true and the mundane are true. If one uses the mundane that is transformed to view the true that can transform, then both the true and the mundane are mundane. The sutra texts each have their emphasis and cannot be generalized. 'Why is it so' below, first it connects to the previous text to re-question, then it is a detailed explanation, with a total of three pairs. First is the opposition of the able and the object to show non-duality. Therefore, it says that the Buddha and sentient beings are one and without two. Precisely because there is no two, one can place sentient beings empty in the emptiness of Bodhi, which is to return the transformed to the transformer. Placing the emptiness of Bodhi in the emptiness of sentient beings.
空。即能化歸所化也。置猶安置諸子秘藏之置。如水投水無不入也。如空合空無不一也。又曰以一切法空故空空等。此語兩屬。若作承上。則是結前能化所化同一空故。得以相入也。若作生下。則是一切法空者境也。空空者。由境空故智空。亦由智空故境空。故曰般若無相等。謂無相者。體自無相。亦無無相故。若真若俗如虛空相。則又曰。空于無明無他相也。及薩婆若無自相也。茍無自相。則見者為誰。受者為誰。因乎果乎皆不得而有也至於曰五眼成就見無所見。則佛果亦空。所謂五眼具足成菩薩。是也。文復以行例見。則曰云云。行猶行於甚深般若之行。行不行等既皆不受。不受亦不受。是則不受即般若之自性也。三染凈對則曰云云。謂菩提煩惱雖迷悟染凈之異。而於第一義中元只一體。故無二如。所以未成佛時。全凈為染。既成佛后。翻迷成悟。其實無別法也。白佛言下。重躡前文。三對之義。總不出諸法空相。則無有文字。云何佛菩薩得不離文字而行諸法空相。以般若教化眾生。經言行諸法相疑脫一空字。疏言若諸空如。疑脫一法字。次答中曰法輪者。該十二部經而一皆言如。則不即文字不離文字。惟其不離故法法皆如而得行於諸法空相。疏以經名釋十二部者。據理應先標梵語。釋以華言。今則反是。從經便
【現代漢語翻譯】 現代漢語譯本： 『空』，即是能轉化和被轉化的統一之處。『置』，就像安置諸子的秘密寶藏一樣。如同水倒入水中，沒有不融入的；如同空間與空間結合，沒有不合一的。又說，因為一切法都是空性的，所以空和空是相等的。這句話可以有兩種理解方式。如果承接上文，那麼就是總結前面所說的，能轉化和被轉化的本質都是空性，所以可以相互融合。如果引出下文，那麼『一切法空』指的是境界，『空空』指的是因為境界是空性的，所以智慧也是空性的；反過來，因為智慧是空性的，所以境界也是空性的。因此說，般若（Prajna）沒有相等等概念，所謂沒有相，指的是本體自身沒有相，也沒有沒有相這個概念。無論是真諦還是俗諦，都如同虛空一樣。所以又說，空對於無明（Avidya）來說，沒有其他的相；薩婆若（Sarvajna，一切智）也沒有自相。如果沒有自相，那麼見者是誰？受者是誰？因和果又從何而來？至於說五眼成就，所見即無所見，那麼佛果也是空性的。所謂五眼具足成就菩薩，就是這個意思。下文又以『行』為例來闡釋這個道理，說『云云』，這裡的『行』指的是在甚深般若中修行，行與不行等等概念都不可執著，不執著于不執著，那麼不執著就是般若的自性。三染凈相對而言，說『云云』，指的是菩提（Bodhi，覺悟）和煩惱（Klesha），雖然有迷惑和覺悟、染污和清凈的差別，但是在第一義諦中，原本就是一體的，所以沒有二如。因此，在沒有成佛的時候，完全的清凈也是染污；在成佛之後，顛倒的迷惑轉變為覺悟，其實並沒有其他的法。 白佛言下，重複前面的內容，三對的含義，總的來說都離不開諸法空相，那麼就沒有文字，佛菩薩如何才能不離開文字而行於諸法空相？用般若教化眾生，經文說『行諸法相』，懷疑脫落了一個『空』字。疏文說『若諸空如』，懷疑脫落了一個『法』字。接下來的回答中說，法輪（Dharmacakra）包含十二部經，都說『如』，那麼就是不即文字也不離文字。正因為不離文字，所以法法皆如，才能行於諸法空相。疏文用經名來解釋十二部經，按道理應該先標出梵語，再用漢語來解釋，現在卻反過來了，這是爲了順應經文的方便。
【English Translation】 English version: 'Emptiness' is the unification of what can be transformed and what is transformed. 'Placement' is like placing the secret treasures of all the Buddhas. Like water poured into water, there is nothing that does not merge; like space combining with space, there is nothing that does not become one. It is also said that because all dharmas are empty, emptiness and emptiness are equal. This statement can be understood in two ways. If it follows the previous text, then it summarizes what was said earlier, that the essence of what can be transformed and what is transformed is emptiness, so they can merge with each other. If it introduces the following text, then 'all dharmas are empty' refers to the realm, and 'emptiness of emptiness' refers to the wisdom being empty because the realm is empty; conversely, because the wisdom is empty, the realm is also empty. Therefore, it is said that Prajna (wisdom) has no concepts such as form, etc. The so-called no form refers to the fact that the essence itself has no form, nor does it have the concept of no form. Whether it is the ultimate truth or the conventional truth, it is like empty space. Therefore, it is also said that emptiness has no other form for ignorance (Avidya); Sarvajna (all-knowing) also has no self-form. If there is no self-form, then who is the seer? Who is the receiver? Where do cause and effect come from? As for saying that the five eyes are accomplished and what is seen is nothing seen, then the fruit of Buddhahood is also empty. The so-called five eyes fully accomplished to become a Bodhisattva is what this means. The following text uses 'practice' as an example to explain this principle, saying 'etc., etc.' Here, 'practice' refers to practicing in profound Prajna. Concepts such as practice and non-practice should not be clung to. Not clinging to non-clinging means that non-clinging is the self-nature of Prajna. In terms of the three pairs of defilement and purity, it says 'etc., etc.,' which refers to Bodhi (enlightenment) and Klesha (afflictions). Although there are differences between delusion and enlightenment, defilement and purity, in the ultimate truth, they are originally one, so there is no duality. Therefore, when one has not become a Buddha, complete purity is also defilement; after becoming a Buddha, inverted delusion is transformed into enlightenment, but in reality, there is no other dharma. Below 'The Buddha said,' the previous content is repeated. The meaning of the three pairs, in general, cannot be separated from the emptiness of all dharmas, so there are no words. How can Buddhas and Bodhisattvas practice the emptiness of all dharmas without leaving words? Using Prajna to teach sentient beings, the sutra says 'practice all dharmas,' suspecting that the word 'emptiness' is missing. The commentary says 'if all emptiness is like,' suspecting that the word 'dharma' is missing. The following answer says that the Dharma Wheel (Dharmacakra) contains the twelve divisions of scriptures, all of which say 'like,' so it is neither identical to nor separate from words. Precisely because it is not separate from words, all dharmas are like, so one can practice the emptiness of all dharmas. The commentary uses the name of the sutra to explain the twelve divisions of scriptures. In principle, the Sanskrit should be marked first, and then explained in Chinese, but now it is reversed. This is for the convenience of conforming to the sutra.
也。是名句下。以例教體。有假有實。名味句者。為三假。聲色其一實也。三一和合以成教體。聲雖非報而托于報。故亦名果。克論文字。雖非善惡以所詮法無非善惡故亦記攝。究而言之。亦不即離。初無定性。是亦空也。空故皆如。是則不著文字而行空相。其義蓋如此。故曰若取文字不行空者。反斥非顯是也。而疏謂行空非正觀者。殆與今反。未詳云云。大王如如文字下。更端再示因行修相。言如如者。意與前後別。當是如於所如之文字以修諸佛智母。而能生於當果。故云智母。有理性行性之別。亦是一切眾生性根本者。理性性也。即性成智。是為薩婆若體。故以三世言之。則當得為智母。未得為理性。已得為薩婆若。其實一也。若三乘般若下。行性性也。以約三乘行殊性一故。云行性。則不生不滅自性常住是也。又曰一切眾生以此為覺性者。以通證別也。但前明理性故曰根本。此從行說故曰覺性。大體無別也。若菩薩無受下。總結成說行無非般若。仍復宗前護等三義。為若此也。于文中有脫誤者。今為正之。謂菩薩內心能無受著。則外無文字可得。是為無受無文字。無文字者非無文字。文字性離為離文字。止觀所謂達文非文非文非不文。尚何文字之有。故曰離文字為非文字。文多一非字。修無修者。以說例行。則
【現代漢語翻譯】 現代漢語譯本 也。這叫做句下。用例子來說明教體。有假有實。名、味、句這三者，是三種假。聲和色是其中一種實。三假一實和合而成教體。聲音雖然不是報身，但依託于報身，所以也叫做果。嚴格來說，文字本身雖然沒有善惡，但由於它所詮釋的法無非善惡，所以也被記錄下來。深入研究，文字與法也不即不離，最初沒有固定的性質，這也是空性。因為是空性，所以一切如如不動。這樣，就是不執著于文字而行空相，其意義大概如此。所以說，如果執取文字而不行空性，反而是斥責，不是顯揚。而疏文中說行空不是正觀，恐怕與現在所說的相反，還不清楚是怎麼回事。大王，『如如文字』下面，再次從根本上展示因行修相。說『如如』，意思是與前後不同，應當是如於所如的文字，來修諸佛的智慧之母，而能生出當來的果，所以叫做『智母』。有理性、行性之別，也是一切眾生性根本。理性是性，即性成智，這是薩婆若（Sarvajna，一切智）的本體。所以用三世來說，將來可以成為智母，未得時是理性，已得時是薩婆若，其實是一樣的。如果三乘般若下面，是行性。因為從三乘修行不同但自性相同來說，叫做行性。那麼不生不滅、自性常住就是行性。又說一切眾生用這個作為覺性，是用普遍的來證明特殊的。只是前面說明理性，所以說是根本，這裡是從修行來說，所以說是覺性，大體上沒有區別。如果菩薩沒有感受下面，總結來說明修行沒有不是般若的。仍然遵循前面所說的護等三種意義，就是這樣。在文字中有脫漏錯誤的地方，現在來糾正它。說菩薩內心能夠沒有感受執著，那麼外面就沒有文字可以得到，這叫做無受無文字。無文字不是沒有文字，文字的自性是遠離的，叫做離文字。止觀所說的達到文非文，非文非不文，哪裡還有什麼文字呢？所以說離文字就是非文字，文中多了一個『非』字。修無修，是用說法來比喻修行，那麼……
【English Translation】 English version Also. This is called 'below the sentence'. Using examples to illustrate the essence of the teachings. There are false and real aspects. 'Name', 'taste', and 'sentence' are the three false aspects. 'Sound' and 'form' are one of the real aspects. The combination of the three false and one real aspects forms the essence of the teachings. Although sound is not the reward body (Sambhogakaya), it relies on the reward body, so it is also called the fruit. Strictly speaking, although the words themselves do not have good or evil, because the Dharma (teachings) they explain is nothing but good or evil, they are also recorded. Upon deeper investigation, words and Dharma are neither identical nor separate, initially without a fixed nature, which is also emptiness (Sunyata). Because it is emptiness, everything is 'as it is' (Tathata). In this way, one does not cling to words but practices the aspect of emptiness, and its meaning is roughly like this. Therefore, it is said that if one clings to words and does not practice emptiness, it is a criticism rather than a manifestation. However, the commentary says that practicing emptiness is not the correct view, which seems to contradict what is being said now, and it is unclear what is going on. Great King, below 'Tathata words', the fundamental aspect of cause and practice is shown again. Saying 'Tathata' means it is different from what comes before and after. It should be 'as it is' in relation to the words that are 'as they are', to cultivate the wisdom-mother of all Buddhas, and be able to generate the future fruit, so it is called 'wisdom-mother'. There is a distinction between rational nature and active nature, which is also the fundamental nature of all beings. Rational nature is nature, that is, nature becomes wisdom, which is the essence of Sarvajna (all-knowing). Therefore, speaking in terms of the three times (past, present, future), in the future it can become the wisdom-mother, when not yet attained it is rational nature, and when already attained it is Sarvajna, but in reality, it is the same. If below the Prajna (wisdom) of the three vehicles (Triyana), it is active nature. Because it is said to be active nature in terms of the different practices of the three vehicles but the same nature. Then, non-birth, non-death, and self-nature constantly abiding is active nature. It is also said that all beings use this as the nature of awakening, using the universal to prove the particular. It is just that the previous explanation clarifies rational nature, so it is called the root, and here it is spoken from the perspective of practice, so it is called the nature of awakening, and there is no fundamental difference. If the Bodhisattva has no feeling below, it is summarized to explain that there is no practice that is not Prajna. It still follows the three meanings of protection, etc., mentioned earlier, and that is how it is. There are omissions and errors in the text, and now I will correct them. It is said that if the Bodhisattva's inner mind can be without feeling and attachment, then there are no words to be obtained externally, and this is called no feeling and no words. No words is not no words, the self-nature of words is detachment, which is called detachment from words. The cessation-contemplation (Samatha-vipassana) says that reaching the point where words are not words, not words are not not words, then what words are there? Therefore, it is said that detachment from words is non-words, and there is an extra 'non' character in the text. Cultivating non-cultivation is using speech to illustrate practice, then...
修而無修。修無修者。文屬下句。誤作修文字者。致難曉爾。但使文會理顯。小有異同。亦復何爽。更試詳之。又白佛下。重以眾生根行。問法門為一二無量者。疏為二釋。從后釋是也。根謂根性。利鈍之殊。行謂所修。淺深之別。根行所被也。法門能被也。經以所從能為問。則曰法門亦有一二無量邪。答云一切法觀門等。文間言爾。應云一切法本非一二。觀門乃有無量。抑又以觀從諦。本非一二。以諦從觀。乃有無量。是法則從境。觀則從智。境觀相顯。所以異也。又曰一切法亦非有相等者。復顯一切法非一非二。故曰亦非有相等。具應作四句。謂非有相。非無相。非非有相。非非無相。文略中二句。亦可作單復論之。則上句從單略無相句。下句從復略有相句云云。究而言之。非一切相是名實相。則是菩薩不見眾生相。不見有一法二法之可得。若菩薩見眾生相。見有一法二法而可得者。即不見今第一義諦之一二也。故曰一二者第一義諦也。又曰若有若無者世諦也。疏謂是諸見本。斯義則局。今云是諸法本。以諦觀之不出三諦攝一切法。所謂空諦即空也。色諦即假也。心諦即中。無非心性故。是三者與今所明真俗中道。同出異名。開合異耳。亦與一家所傳三觀。其旨一也。而疏曰一切法者事理俱該。其說云云。于理非
【現代漢語翻譯】 現代漢語譯本： 『修而無修，修無修者』，這句話的文法屬於下句。如果誤寫成『修文字』，就會導致難以理解。但只要文意通順，道理顯明，即使有細微的差異，又有什麼妨礙呢？可以更詳細地探討一下。『又白佛下』，再次以眾生的根性和修行，詢問法門是一還是二，還是無量。疏文對此有兩種解釋，以後一種解釋為是。根指的是根性，有利根和鈍根的差別；行指的是所修行的內容，有深淺的差別。根行是被教化的對象，法門是能教化的內容。經典以所從能的角度提問，就說『法門也有一二無量邪』。回答說『一切法觀門等』，文中省略了部分內容。應該說『一切法本非一二，觀門乃有無量』。或者說，以觀照從真諦出發，真諦本來就不是一或二；以真諦從觀照出發，真諦就有無量。這是因為法是從境界出發，觀是從智慧出發，境界和觀照相互顯現，所以才會有差異。又說『一切法亦非有相等者』，再次表明一切法非一非二，所以說『亦非有相等』。完整地應該說四句，即非有相、非無相、非非有相、非非無相。文中省略了中間兩句。也可以用單句和複句來討論，那麼上句從單句省略了『無相』，下句從複句省略了『有相』等等。歸根結底，『非一切相是名實相』，這就是菩薩不見眾生相，不見有一法二法可以得到。如果菩薩見到眾生相，見到有一法二法可以得到，那就是沒有見到當下第一義諦的一或二。所以說『一二者第一義諦也』。又說『若有若無者世諦也』。疏文認為這是諸見的根本，這個意義就侷限了。現在說這是諸法的根本。以真諦來觀察，一切法都離不開三諦的攝持，所謂空諦即是空，色諦即是假，心諦即是中，沒有不是心性的。這三者與現在所闡明的真俗中道，只是名稱不同，開合不同而已。也與一家所傳的三觀，其宗旨是一樣的。而疏文說『一切法者事理俱該』，這種說法在道理上是不對的。
【English Translation】 English version: 『Cultivating without cultivating, cultivating the non-cultivation,』 the grammar of this sentence belongs to the latter part. If it is mistakenly written as 『cultivating words,』 it will lead to incomprehension. But as long as the meaning is clear and the principle is evident, what harm is there even if there are slight differences? It can be discussed in more detail. 『Again, addressing the Buddha,』 again, based on the faculties and practices of sentient beings, asks whether the Dharma gate is one, two, or immeasurable. The commentary provides two explanations for this, with the latter being the correct one. 『Root』 refers to the faculties, with differences between sharp and dull faculties; 『practice』 refers to the content of cultivation, with differences between shallow and deep. Faculties and practices are the objects to be taught, and the Dharma gate is what can teach. The sutra asks from the perspective of what is followed by what can be followed, saying, 『Is the Dharma gate also one, two, or immeasurable?』 The answer is 『All Dharma observation gates, etc.,』 with some content omitted in the text. It should be said, 『All Dharmas are originally not one or two, but observation gates are immeasurable.』 Or, taking observation as starting from the ultimate truth (Satya) , the ultimate truth is originally not one or two; taking the ultimate truth as starting from observation, the ultimate truth is immeasurable. This is because Dharma starts from the realm (Vishaya), and observation starts from wisdom (Jnana), with the realm and observation manifesting each other, hence the difference. It also says, 『All Dharmas are also not having characteristics, etc.,』 again indicating that all Dharmas are neither one nor two, so it says, 『Also not having characteristics, etc.』 It should be said in full with four phrases, namely, not having characteristics (Nirakara), not not having characteristics, not not not having characteristics. The text omits the middle two phrases. It can also be discussed in terms of single and compound sentences, then the upper sentence omits 『not having characteristics』 from the single sentence, and the lower sentence omits 『having characteristics』 from the compound sentence, and so on. In the final analysis, 『Not all characteristics are called the real characteristic,』 which is that Bodhisattvas do not see the characteristics of sentient beings, and do not see that there is one Dharma or two Dharmas that can be obtained. If Bodhisattvas see the characteristics of sentient beings and see that there is one Dharma or two Dharmas that can be obtained, then they have not seen the one or two of the ultimate truth (Paramartha-satya) . Therefore, it is said, 『One or two is the ultimate truth.』 It also says, 『Having or not having is the conventional truth (Samvriti-satya) .』 The commentary believes that this is the root of all views, but this meaning is limited. Now it is said that this is the root of all Dharmas. Observing with the ultimate truth, all Dharmas cannot be separated from the embrace of the three truths, so-called emptiness (Sunyata) is emptiness, form (Rupa) is provisional, and mind (Citta) is the middle way, nothing is not the nature of mind. These three are the same in essence as the true, conventional, and middle way now being explained, only with different names and different openings and closings. It is also the same in purpose as the three contemplations transmitted by one school. However, the commentary says, 『All Dharmas encompass both phenomena and principle,』 this statement is not correct in principle.
無是義。但真俗各三分別而已。未見今三諦之妙。以今言之。所謂圓見事理一念具足則盡之矣。夫惟一念具足。則不一異無前後。法本自然。未始增減。天真妙性有在乎是。始終遍攝。其旨彌顯。一家觀門何以加此。所以三諦之後明三假者。覆宗。二諦以顯皆空。則不離色心。無非般若。一一根行何莫由斯。即事而真不遠復矣。故曰非一非二之法門也。余嘆教勸持等文。如疏科釋。可知。
釋護國品
經以護法標名。教以立法為本。此品所由設也。而護有內外。內以護法則有護果護因護化眾生等。依于真諦也。外以護人則有護國護民護患難等。依于俗諦也。故次二諦而有此品焉。疏釋為二。初依文分內外可知。次釋品題又二。若以言便。應先釋護次釋國。今從義便。不先有國護何有施。故初明國土。次陳護之所由。初文者。謂世間則分段三界。凡夫二乘之所依也。凡夫該於人天。而不言四趣者。非今所護之本也。若以佛意何所不通。二出世間則變易三界。四聖之所依也。今文以十信至十地者。約斷惑出界者言也。二乘未斷果縛已還。猶在界內故也。余未斷惑菩薩例同二乘。故略不言。詳論云云。次所由者。亦有內外。謂劫盜等外賊也。煩惱結使等內賊也。為內外賊設內外護。而有能所焉。謂能護則百部鬼
【現代漢語翻譯】 現代漢語譯本： 這種說法是不對的。只是在真諦和俗諦上分別有三種不同的理解而已。還沒有見到今時三諦的精妙之處。以現在的話來說，所謂的圓滿見解，事理在一念之間具足，那就窮盡了真理。正因為一念具足，所以沒有一和異、沒有先後。法的本質本來就是自然而然的，未曾有過增減。天真妙性就在於此。始終全部包含，其中的旨意更加明顯。一家的觀門又有什麼可以超過這個呢？所以，在三諦之後說明三假，是爲了迴歸二諦，從而彰顯一切皆空。這樣，就不離色和心，無一不是般若。一切的根行沒有哪一樣不是由此而來。即事而真，不遠了。所以說，這是『非一非二』的法門。其餘讚歎教法、勸人受持等等的文字，就像疏文的科判解釋一樣，可以理解。
解釋《護國品》
經文以『護法』來標明品名，教義以『立法』為根本，這就是設立此品的原因。而『護』有內外之分。從內在來說，護法則有護果、護因、護化眾生等等，這是依據于真諦。從外在來說，護人則有護國、護民、護患難等等，這是依據于俗諦。所以，在二諦之後才有了這一品。疏文的解釋分為兩部分。首先，按照經文來分內外，這是可以理解的。其次，解釋品題又分為兩部分。如果從語言的方便來說，應該先解釋『護』，再解釋『國』。現在從義理的方便來說，如果沒有國，又從何談起護呢？所以先說明國土，再陳述護的原因。第一部分說明國土，指的是世間的分段三界，是凡夫和二乘所依止的地方。凡夫包括人道和天道，而不說四惡趣，是因為它們不是現在所要保護的根本。如果從佛的本意來說，沒有什麼是不包括的。第二部分說明出世間，指的是變易三界，是四聖所依止的地方。現在經文以十信位到十地位來說明，是就斷除迷惑、超出三界的人而言的。二乘還沒有斷除果縛，仍然在三界之內。其餘沒有斷除迷惑的菩薩，情況和二乘類似，所以省略不說了。詳細的論述是這樣的。其次，說明護的原因，也有內外之分。所謂劫盜等等是外賊，煩惱結使等等是內賊。爲了對付內外賊，設立內外護，從而有能護和所護。所謂能護，就是百部鬼神。
【English Translation】 English version: That is not the meaning. It's just that there are three different understandings of truth and conventional truth. They have not yet seen the subtlety of the Three Truths of today. Speaking in today's terms, the so-called complete view, the principles and reasons are fully present in a single thought, then the truth is exhausted. Precisely because a single thought is complete, there is no one and different, no before and after. The essence of the Dharma is naturally so, never increasing or decreasing. The innate wonderful nature lies in this. From beginning to end, it is all-encompassing, and its meaning is even more evident. What can one's own school of contemplation add to this? Therefore, explaining the Three Provisionalities after the Three Truths is to return to the Two Truths, thereby revealing that all is empty. In this way, it does not depart from form and mind, and everything is Prajna. Every root and practice, none is not derived from this. Approaching truth through phenomena is not far off. Therefore, it is said to be the 'non-one, non-two' Dharma gate. The remaining texts praising the teachings, exhorting people to uphold them, etc., can be understood like the annotations and explanations of the commentaries.
Explanation of the 'Protecting the Nation' Chapter
The sutra uses 'protecting the Dharma' to mark the chapter title, and the teachings take 'establishing the Dharma' as the foundation. This is the reason for establishing this chapter. And 'protection' has inner and outer aspects. Internally, protecting the Dharma includes protecting the fruit, protecting the cause, and protecting the sentient beings to be transformed, etc., which is based on the ultimate truth (Paramārtha-satya). Externally, protecting people includes protecting the nation, protecting the people, and protecting against calamities, etc., which is based on the conventional truth (Saṃvṛti-satya). Therefore, this chapter comes after the Two Truths. The commentary's explanation is divided into two parts. First, dividing the inner and outer aspects according to the sutra text is understandable. Second, explaining the chapter title is also divided into two parts. If speaking for convenience, one should first explain 'protection' and then explain 'nation'. Now, for the sake of convenience in meaning, if there is no nation, how can there be protection? Therefore, first explain the land, and then state the reasons for protection. The first part explains the land, referring to the segmented three realms (Tridhātu) of the world, which are the places where ordinary people and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) rely. Ordinary people include humans and gods, but the four evil realms are not mentioned because they are not the root of what is to be protected now. If from the Buddha's intention, nothing is not included. The second part explains the transcendent world, referring to the transformational three realms, which are the places where the Four Noble Ones (Aryas) rely. Now the sutra text uses the Ten Faiths (Daśa-śraddhā) to the Ten Grounds (Daśa-bhūmi) to explain, referring to those who have cut off delusion and transcended the three realms. The Two Vehicles have not yet cut off the bondage of the fruit, and are still within the three realms. The remaining Bodhisattvas who have not cut off delusion are similar to the Two Vehicles, so they are omitted. The detailed discussion is like this. Secondly, explaining the reasons for protection also has inner and outer aspects. So-called robbery, etc., are external thieves, and afflictions (Kleśas), fetters (Saṃyojana), etc., are internal thieves. To deal with internal and external thieves, internal and external protection are established, thereby having the protector and the protected. The so-called protector is the hundredfold assembly of ghosts and spirits.
神等護諸外也。般若智慧等護諸內也。推本言之。率由神力護持聖功昭著。豈人力所能為然。亦因人而致爾。故曰若內外等。委如后釋。次約教觀釋者。所護之國不出有四。謂四土也。能護觀法。謂生滅等。隨教觀別。其義可知。由觀力故則三惑不起。三惑不起則四土安隱矣。又百部下。明所護不同謂百神止能護國而不及正。故曰依報國。般若本護于正而亦護國。故曰正報國。一往雖爾義必兼通。又護命等例然。入文隨釋。言吾今正說等者。從所請言也。然法必從深。故先明護果。抑非本無以治末故也。國欲亂時者。夫國之治亂興衰。固自有時亦必有漸。有時則可以識變通。有漸則可以知戒懼。亂而知懼。其為難也何有。故曰存而不忘亡安而不忘危。又曰其亡其亡繫於包桑。知難之謂也。有以實害為燒者。但是實被其害。是為燒義。非必三災之火。而此言劫燒者。亦取其甚者言之。如妙疏明三毒火等是也。若果所謂劫火固不可得而逃。尚得而護哉。當防于未然可也。若夫大火所燒時我此土安隱。雖劫火亦不得而焚矣。思之。當請百佛像下。明護法設用。建置如儀。謂請像一。集眾二。延師講說三。供養三寶四。供承法主五。日二時講說般若六。當有百部鬼神樂集聽法因致護國七。已上條式貴在精嚴。無他說也。次明所
護難者有二。謂鬼人等二。火難等三。其中天地怪異等。亦在人難數中。謂天地三光本無怪異。失度由人故亦人難攝也。如水火風災等。本各以業感以類應。何以講此經法而能免邪。是亦必有道矣。今無論之。以他請試以名教言之。有曰天時不如地利。地利不如人和。是國之有災患者在乎天不時地不利人不和而已。使能講此經法道。達其所以天理。修其所以人事。則三者得矣。其於國難何有乎。又曰域民不以封疆之界等。則知護國之說不在諸彼而在乎。此使天下莫不臣順而歸之。其于封疆之界山溪之險兵革之利。如有乎。則又曰得道者多助失道者寡助云云。然以域內之教助順之德。其效若此。況般若功德之大。安往而不濟乎。則又何疑焉。由是論之。此理甚易見。而人莫能篤信力行之耳。更俟通人有以講究之。經明法用不一。不但護國而亦護福護難等。故護國所以護難亦護人民。護福所以求愿。雖所護之言眾。而實則二焉。然于求愿亦有求慧解者。豈亦名福。但對今般若故。世智亦屬福攝。人中九品者。既曰求富貴官位。當是九品官爾。又曰敷百高座者。而疏有貧富之簡。故曰若準此文應以講法為正。雖不通所問亦應圓其說。曰若乃貧富則隨力焉。正自不礙也。昔有王下。引證為二。初引天證護國。頂生一緣文有二段
【現代漢語翻譯】 現代漢語譯本： 有兩種護難的方法。一是防備鬼和人造成的災難，二是防備火災等自然災害。其中，天地出現的怪異現象等，也歸於人難之中。因為天地三光本身沒有怪異，出現異常是因為人的原因，所以也屬於人難。像水災、火災、風災等，本來各自因業力感召，同類相應。為什麼講這部經法就能免除這些災難呢？這其中一定有道理。現在我們暫且不論這個，用世俗的名教來解釋。有句話說，『天時不如地利，地利不如人和』。國家有災難，在於天不得時，地不得利，人不和而已。如果能講這部經法的道理，通達天理，修養人事，那麼這三者就都具備了。對於國家的災難，又有什麼可怕的呢？又說，『治理百姓，不能只靠疆界的劃分』等等。由此可知，保衛國家的關鍵不在於那些外在的東西，而在於使天下百姓都臣服歸順。那麼對於疆界的劃分、山川的險阻、兵器的鋒利，又有什麼可在意的呢？又說，『得道者多助，失道者寡助』等等。用國內的教化和助順的美德，就能達到這樣的效果。更何況般若的功德如此之大，哪裡不能奏效呢？又有什麼可懷疑的呢？由此看來，這個道理很容易理解，只是人們不能真正相信並努力實踐罷了。還需要有通達的人來講解研究。經書闡明的法用不止一種，不僅能護國，也能護福、護難等等。所以，護國也能護難，也能保護人民。護福是爲了求愿。雖然所護的內容很多，但實際上只有兩種。然而，在求愿中也有求智慧的，難道也叫求福嗎？只是相對於現在的般若而言，世俗的智慧也屬於福的範疇。人中的九品，既然說是求富貴官位，那應該是九品官吧。又說，『設定百個高座』，而疏文中又有貧富之分，所以說如果按照這段經文，應該以講法為正。即使不理解所問的問題，也應該圓滿地解釋。說如果考慮貧富，那就隨各自的能力吧，這本身也沒有妨礙。過去有國王，引用這些來證明兩點。首先引用天來證明護國，頂生王的因緣文中有兩段。
【English Translation】 English version: There are two ways to protect against calamities. One is to guard against disasters caused by ghosts and people, and the other is to guard against natural disasters such as fire. Among them, strange phenomena in heaven and earth are also attributed to human calamities. Because the three lights of heaven and earth are not inherently strange, and abnormalities occur due to human causes, they also belong to human calamities. Like floods, fires, and wind disasters, they originally each arise from karmic causes and respond in kind. Why can reciting this scripture exempt one from these disasters? There must be a reason for this. Now, let's put this aside and explain it using secular teachings. There is a saying, 'Heaven's timing is not as good as earth's advantages, and earth's advantages are not as good as human harmony.' A country's disasters lie in the fact that heaven's timing is not right, earth's advantages are not present, and people are not in harmony. If one can explain the principles of this scripture, understand the principles of heaven, and cultivate human affairs, then these three things will be complete. What is there to fear about national disasters? It is also said, 'Governing the people should not rely solely on the boundaries of the territory,' and so on. From this, we know that the key to protecting the country does not lie in those external things, but in making all the people of the world submit and return to it. Then, what is there to care about the boundaries of the territory, the dangers of mountains and rivers, and the sharpness of weapons? It is also said, 'Those who gain the Dao receive much help, while those who lose the Dao receive little help,' and so on. Using domestic teachings and the virtue of assisting and obeying, one can achieve such effects. Moreover, the merits of Prajna (wisdom) are so great, where can it not be effective? What is there to doubt? From this, it is easy to see that this principle is easy to understand, but people cannot truly believe and strive to practice it. It still needs enlightened people to explain and study it. The uses of the Dharma (teachings) explained in the scriptures are not just one; they can not only protect the country, but also protect blessings, protect against calamities, and so on. Therefore, protecting the country can also protect against calamities and protect the people. Protecting blessings is for seeking wishes. Although there are many things to protect, there are actually only two. However, among those seeking wishes, there are also those who seek wisdom. Is that also called seeking blessings? It's just that in relation to the current Prajna, worldly wisdom also belongs to the category of blessings. The nine ranks of people, since it is said that they seek wealth, nobility, and official positions, then they should be officials of the nine ranks. It is also said, 'Set up a hundred high seats,' and the commentary also mentions the distinction between rich and poor, so it is said that according to this passage, one should focus on teaching the Dharma. Even if one does not understand the question asked, one should explain it completely. If considering the rich and poor, then let it be according to their abilities; this itself is not an obstacle. In the past, there were kings who cited these to prove two points. First, they cited heaven to prove protecting the country; the story of King Born from the Top of the Head has two parts.
。初出生瑞相。二墮惡有由。即夜叉從地出已下文是。此下又有帝釋依經請護。如七佛法用。以至雲頂生即退。謂退墮也。然以其初瑞相。頂生信非聊爾人也而後報如此。故知福報有時而盡。茍非自般若中來。其不足恃也明矣。又大王下。引人王證護身。又為二。一明難緣如文。天羅者。斑足父也。初明來自。常供一仙人下。明忍辱因。王即遣愿下。明因愿得脫為羅剎王。后諸羅剎言下。明設會張本。時須陀王下。結會古今。如文。其普明王下。二正明設會護難文有長行偈頌。如文。據疏科頌。不出無常苦空無我四義。本小教之說。而以為般若者。然以聞者得空平等三昧。非般若而何。況一家判益。又曰但觀諸經會未得道。即識所說共別之意。既通共別。驗非一途。按經節節云日二時講般若。及今文說八千億劫竟。故知不局偈文以判。又輔行雲。是衍門助道。兼勸發普明。亦不專小。以益驗說。其義明矣。觀今偈句。辭理俱到。有異常說。今于疏外從而釋之。第一偈云者。成住壞空各二十小劫。此言前劫之末後劫之始。故云終訖。乾健也。坤順也。干以配天。坤以配地。故以乾坤名之。其實指言天地。以劫燒故蕩然無有。洞猶空也。須彌巨海以域中山海大者言之。夫世界所以成壞。由眾生業報然也。當三災壞時。人固
已盡。今又天龍福盡故。于中凋喪。二儀尚殞舉況。可知。殞猶虛空消殞之殞。此其一也。第二偈云者。生老病死。人之四相也。以其流轉不已。猶輪轉循環。然無涯際也。人之志願本在常樂。而四相唯苦。故曰事與願違憂悲為害也。禍莫大於五欲。故欲深則禍重。苦報由中而出。所以無外也。瘡疣。莊子所謂生為附贅懸疣。死為決疣潰癰。斯言當之矣。惟其三界輪迴所以究竟皆苦。國何可恃。此其二也。第三偈云者。有本自無。謂萬有本出於無。則其實無有。況無出于無無者哉。惟內因外緣和合而生此六道。所以成也。諸猶語辭。盛必衰實必虛。相待之勢然也。安有滿而不竭者乎。故三界群生蠢蠢然同一夢境。未始而有安也。其猶聲響依空而出。初無有實故。國土如之。此其三也。第四偈云者。人以識神為主。謂之神我而無形相。假託四大和合以為之宅。而識居其間。夫四大者其性不調。互相殘害。加之識性躁動。豈得而安處乎。但以無明煩惱保養之故。不以為苦而以為樂。且乘之遊戲出入于其間。不以為勞而以為車。形托于內而或彼或此。是無常主也識依于形而或生或死。是無常家也。至於形者不自以為形。神者不自以為神。形神尚離。豈有山河國土依正色心之可得乎。則又外物之外者也。此其四也。爾時法師下
【現代漢語翻譯】 現代漢語譯本 已經窮盡了。如今又因為天龍的福報享盡的緣故，所以（天龍）會在其中凋零喪亡。天地尚且會崩壞，更何況其他事物呢？這是可以想見的。『殞』字，就像虛空消散的『殞』。這是第一點。 第二首偈說的是，生、老、病、死是人的四種表象。因為它們不斷流轉，就像車輪循環一樣，沒有邊際。人的願望本來是追求永恒的快樂，而這四種表象卻只有痛苦，所以說事與願違，憂愁悲傷成為禍害。禍患沒有比五欲更大的了，所以慾望越深，禍患越重，痛苦的報應由此產生，沒有外來的。『瘡疣』，莊子所說的『活著就像是附著的贅肉和懸掛的疣子，死了就像是切除疣子和潰爛的癰』，這話很貼切。正因為在三界輪迴，所以最終都是痛苦，國家怎麼能依靠呢？這是第二點。 第三首偈說的是，有本于無。意思是萬有本來出於空無，那麼它的本質就是空無。更何況是從空無中產生空無呢？只有內在的因和外在的緣相互結合，才能產生這六道。所以說，事物都是這樣形成的。『諸』只是一個語氣詞。鼎盛必然衰敗，充實必然空虛，這是事物相對待的必然趨勢。哪裡有滿了而不竭盡的呢？所以三界眾生昏昏沉沉，如同處在同一個夢境中，從來沒有安寧。就像聲音和迴響依附於虛空而產生，最初並沒有實體一樣，國土也是如此。這是第三點。 第四首偈說的是，人以識神（靈魂）為主，稱之為神我，但它沒有具體的形狀。它假借四大（地、水、火、風）和合而成的身體作為住所，而識神就居住在其中。這四大本身的性質就不協調，互相殘害，加上識神的性質躁動不安，怎麼能安穩地居住呢？只是因為用無明煩惱來滋養的緣故，所以不覺得痛苦，反而覺得快樂，並且乘坐著這個身體遊戲出入于其中，不覺得勞累，反而覺得像乘坐著車子。形體寄託于內在，或者在那裡，或者在這裡，是沒有常住的主人的；識神依附於形體，或者生，或者死，是沒有常住的家。至於形體，它自己不會認為自己是形體；神識，它自己也不會認為自己是神識。形體和神識尚且分離，哪裡還有山河國土、依報正報、色法心法可以得到呢？那麼（山河國土等）又是外物之外的東西了。這是第四點。 當時法師...
【English Translation】 English version It is exhausted. Now, because the blessings of the Nagas and Devas are depleted, they will wither and perish within it. Even the heavens and earth will collapse, let alone other things? This is conceivable. The word '殞 (yǔn)' is like the '殞 (yǔn)' in the dissipation of emptiness. This is the first point. The second verse speaks of birth, old age, sickness, and death as the four characteristics of humans. Because they are constantly flowing, like a wheel turning in a cycle, there is no limit. The original wish of people is to pursue eternal happiness, but these four characteristics only have suffering, so it is said that things go against wishes, and sorrow and grief become harmful. There is no greater disaster than the five desires, so the deeper the desires, the heavier the disaster, and the retribution of suffering arises from within, not from outside. '瘡疣 (chuāng yóu)' (sores and wens), as Zhuangzi said, 'Living is like attached superfluous flesh and hanging wens, and dying is like cutting off wens and draining ulcers,' these words are very apt. Precisely because of the cycle of reincarnation in the Three Realms (欲界 Desire realm, 色界 Form realm, 無色界 Formless realm), everything is ultimately suffering, how can a country be relied upon? This is the second point. The third verse says that existence originates from non-existence. It means that all existence originally comes from emptiness, so its essence is emptiness. Moreover, how can non-existence arise from non-existence? Only the combination of internal causes and external conditions can produce these Six Realms (地獄道 Hell realm, 餓鬼道 Hungry Ghost realm, 畜生道 Animal realm, 阿修羅道 Asura realm, 人道 Human realm, 天道 Deva realm). Therefore, things are formed in this way. '諸 (zhū)' is just a modal particle. Prosperity must decline, and fullness must become empty, this is the inevitable trend of things being relative. Where is there fullness that does not run out? Therefore, the sentient beings in the Three Realms are muddled, as if in the same dream, and there has never been peace. Just like sound and echo arise from relying on emptiness, and there is no substance at first, so is the land. This is the third point. The fourth verse says that people take the consciousness-spirit (識神, shí shén) as the main thing, calling it the divine self, but it has no concrete shape. It borrows the body formed by the combination of the Four Great Elements (四大, sì dà) (earth, water, fire, and wind) as a dwelling, and the consciousness-spirit resides in it. The nature of these Four Great Elements themselves is uncoordinated, harming each other, and coupled with the restless nature of the consciousness-spirit, how can it live in peace? It is only because of nourishing it with ignorance and afflictions that it does not feel pain, but feels happy, and rides this body to play and enter and exit in it, not feeling tired, but feeling like riding in a car. The form is entrusted to the inside, or there, or here, and there is no permanent master; the consciousness-spirit relies on the form, or lives, or dies, and there is no permanent home. As for the form, it does not think of itself as a form; the consciousness-spirit, it does not think of itself as a consciousness-spirit. The form and consciousness-spirit are still separated, where can mountains, rivers, lands, dependent rewards, proper rewards, form and mind be obtained? Then (mountains, rivers, lands, etc.) are things outside of external things. This is the fourth point. At that time, the Dharma master...
。明時眾聞法獲益。時凡有四。一一得益不同。總不出六益。對位如疏可知。不別釋也。
釋散花品
散花所以報恩。嚴凈所以供養。上說護國則法大而恩深。故次此後陳散花供養。則知恩而能報也。天竺法多以花表敬。諸佛菩薩他無所欲。唯嚴凈是好。故散以表其敬。而花有因果。供有能嚴所嚴。今散以供佛。表由因而克果也。疏明三品說偈多少者。不出開合。與夫過去今佛說之異爾。而諸文多約悉檀引物欣樂之意。克論其實。聖人所說非凡所知。固不當以一定論也。又明散花有行等三。前二屬因。后一屬果。花本無三。隨其淺深以表之耳。而所散華或變為座為臺為城為蓋者。亦次第增勝說耳。三花本表別中歷行次第。而曰圓菩薩于別中說者。此亦無方之論。使別說圓為難。以圓說別有何不可。更試詳之。如來述成中。言神通生處者。謂般若是一而所生不同。即般若為諸佛母。是實相生處。即般若為菩薩母。是觀照生處。即般若為文字。是神通生處。即解脫也佛現神力中。文具二意。先以名示。則曰神變。所謂陰陽不測之謂神。二以人示。則曰佛之神力。于中先列示其目云云。謂五者。所以互融相入。以其一一皆法界故。則三諦性融。性融故無礙。無礙故相入。此所以俱不思義也。惟其皆一念故。即心
【現代漢語翻譯】 現代漢語譯本：明瞭之時，眾人聽聞佛法而獲得利益，此時總共有四種情況，每一種情況所獲得的利益都不同，但總的來說不出六種利益。這些利益的對應關係如同疏文所記載的那樣，在此就不再分別解釋了。
解釋《散花品》
散花是爲了報答佛恩，以莊嚴清凈之物進行供養。前面講述了護國，說明佛法廣大而恩德深厚，所以接著陳述散花供養，是爲了表達知恩圖報的心意。在古印度，人們常常用鮮花來表達敬意。諸佛菩薩沒有什麼慾望，唯獨喜歡莊嚴清凈之物。因此，散花是爲了表達敬意，而花也象徵著因果。供養包含能莊嚴和所莊嚴。現在散花供佛，表示由因地而證得果地。疏文中說明三品所說的偈頌數量不同，這不出開合的原則，以及過去佛和現在佛說法方式的差異。許多經文都從悉檀（Siddhanta，成就）的角度來引導眾生欣喜快樂。但要深入探討其實質，聖人所說的話不是凡人所能理解的，所以不應該用固定的觀點來論斷。又說明散花有行花、果花、報花三種。前兩種屬於因，后一種屬於果。花本身並沒有這三種區分，只是根據其深淺來表達而已。而所散的花有時會變成座位、變成高臺、變成城池、變成寶蓋，這也是次第增勝的說法。三種花本來表示別教（distinct teaching）中歷經修行的次第，而說圓教（perfect teaching）菩薩在別教中說法，這也是一種無方的論述。如果認為在別教中說圓教很難，那麼用圓教來說別教又有什麼不可以呢？可以更詳細地思考這個問題。如來在述成中，說到神通生處，是指般若（Prajna，智慧）是一，但所生之處不同。即般若為諸佛之母，是實相生處；即般若為菩薩之母，是觀照生處；即般若為文字，是神通生處，也就是解脫。佛現神通力中，經文包含了兩種含義。首先用名稱來顯示，就說是神變，所謂陰陽不測才叫做神。其次用人來顯示，就說是佛的神力。其中先列出其條目等等，這五者之所以能夠互相融合相入，是因為它們每一個都包含著法界，所以三諦（three truths）的體性是融合的。體性融合所以沒有障礙，沒有障礙所以能夠互相融合相入，這就是它們都不可以思議的原因。正因為它們都是一念，就是心。
【English Translation】 English version: When the assembly understood, they benefited from hearing the Dharma. There were four situations at that time, each yielding different benefits, but overall, they did not exceed six types of benefits. The correspondence of these benefits is as described in the commentary, so I will not explain them separately here.
Explanation of the 'Scattering Flowers' Chapter
Scattering flowers is to repay kindness, and using adornments and purity is for offering. The previous discussion of protecting the country showed that the Dharma is vast and its grace is profound. Therefore, the subsequent presentation of scattering flowers as an offering is to express gratitude and the ability to repay kindness. In ancient India, flowers were often used to express respect. The Buddhas and Bodhisattvas have no desires, except for adornments and purity. Therefore, scattering flowers is to express respect, and flowers also symbolize cause and effect. Offerings include the ability to adorn and what is adorned. Now, scattering flowers to offer to the Buddha represents attaining the fruit from the causal ground. The commentary explains that the different numbers of verses spoken in the three grades are due to the principles of opening and closing, as well as the differences in the way past Buddhas and present Buddhas speak. Many texts guide beings to rejoice from the perspective of Siddhantha (accomplishment). But to delve into its essence, what the sages say is not something that ordinary people can understand, so it should not be judged with fixed views. It is also explained that scattering flowers has three types: action flowers, fruit flowers, and retribution flowers. The first two belong to the cause, and the last one belongs to the effect. Flowers themselves do not have these three distinctions, but they are expressed according to their depth. And the flowers that are scattered sometimes transform into seats, platforms, cities, and canopies, which is also a progressive and superior way of speaking. The three flowers originally represent the stages of practice in the Distinct Teaching, and saying that the Perfect Teaching Bodhisattva speaks in the Distinct Teaching is also a non-fixed discussion. If it is considered difficult to speak of the Perfect Teaching in the Distinct Teaching, then what is wrong with using the Perfect Teaching to speak of the Distinct Teaching? This can be considered in more detail. In the Tathagata's statement of accomplishment, the place where supernatural powers arise refers to Prajna (wisdom) being one, but the places where it arises are different. That is, Prajna is the mother of all Buddhas, the place where reality arises; Prajna is the mother of Bodhisattvas, the place where contemplation arises; Prajna is language, the place where supernatural powers arise, which is liberation. In the Buddha's manifestation of supernatural power, the text contains two meanings. First, it is shown by name, which is called divine transformation, what is unpredictable in Yin and Yang is called divine. Second, it is shown by person, which is called the Buddha's supernatural power. Among them, the items are listed first, etc. The reason why these five can merge and enter into each other is because each of them contains the Dharmadhatu, so the nature of the three truths is fused. Because the nature is fused, there is no obstacle, and because there is no obstacle, they can merge and enter into each other. This is why they are all inconceivable. Precisely because they are all one thought, it is the mind.
是法。即法是心。心法兩融。法惟心變。此佛菩薩所以證是理。故則曰不思義真性解脫。稱性而現。不為分外。今文所謂神足力故。信非作意神通也明矣。故曰一一塵身一切身止若非三千空假中。安能成茲自在用即其理也。由是言之。則空中為相入之理。妙假為相入之相。不由空中無以融泯。不由妙假。無以見其一入一切一切入一之如是也。雖然要須妙會。情蔽即乖。次問答釋疑者。若曉前說此亦不難。雖不釋疑可也。既存舊釋。不得不顯。以今意於是為二。初騰舊。凡有四說云云。今先與奪之。與則各得其一偏。奪則曾不言其所以。今謂一空一切空等。則法法俱空假中。以即空假中故則其體本虛虛故妙妙故融入。而大小一多不相妨礙。莫不皆由理性然也。雖然此特知解而已。若迷情未破。何由一念相應全性發現乎。故曰空除見思等云云。此則一家教門明夫修性智斷證入者如此。不同他宗言說而已。母謂其迂闊也。二時眾睹相得益。可知。
釋受持品
諸佛以無上法故。現無量神力。菩薩以般若故。為眾依止。月光既已復請見其神力。菩薩開覺般若。為後世依止。故有今受持品焉。受持者。如文云云。二隨釋。釋中明見三佛。疏為三重問答。初問。何以知其所見三佛為三身邪。答以三經知之云云。次問。
【現代漢語翻譯】 現代漢語譯本： 此法即是心，心與法相互融合。法由心而變現。這是佛和菩薩證悟此理的原因。因此稱之為不可思議的真性解脫，是順應本性而顯現，並非分外之物。現在經文所說的『神足力』，顯然不是刻意造作的神通。所以說，一微塵中顯現一切身，一切身止於一微塵，如果不是三千世界的空、假、中之理，怎能成就這種自在的妙用？這就是其中的道理。由此而言，空是相互融入的理，妙假是相互融入的相。不通過空，就無法融化泯滅；不通過妙假，就無法見到一入一切、一切入一的如是之理。雖然如此，關鍵在於巧妙地領會，如果被情執遮蔽就會產生偏差。接下來是問答釋疑的部分，如果理解了前面的說法，這部分也不難理解。即使不解釋疑惑也可以。既然已經存在舊的解釋，就不得不加以闡明。以我現在的理解，將它分為兩部分。首先是沿用舊說，總共有四種說法等等。現在先進行分析判斷，贊同則各自得到片面的理解，否定則沒有說明其中的原因。我認為一空一切空等等，那麼法法都具備空、假、中三種性質。因為即是空、假、中，所以其本體本來就是虛空，因為虛空所以微妙，因為微妙所以能夠融入。而大小、一多互不妨礙，無不是由理性所決定的。雖然如此，這僅僅是知解而已。如果迷惑的情執沒有破除，又怎麼能夠一念相應，全體本性顯現呢？所以說，空能去除見思惑等等。這是一家教門闡明修性、智斷、證入的道理。與其他宗派的言說不同而已，不要認為它迂腐空洞。二是當時大眾親眼目睹相互印證，可知其真實不虛。
釋受持品
諸佛因為無上法的緣故，顯現無量的神力。菩薩因為般若的緣故，成為眾生的依靠。月光菩薩已經再次請求見佛的神力，菩薩開示覺悟的般若智慧，為後世眾生提供依靠。所以才有了現在的《受持品》。受持，就像經文所說的那樣。接下來是隨文解釋。解釋中闡明了見到三佛。疏鈔中分為三重問答。首先提問，憑什麼知道所見的三佛是三身佛呢？回答說，根據三部經典可以得知。接下來提問。
【English Translation】 English version: This Dharma is Mind, Mind and Dharma interpenetrate. Dharma is transformed by Mind. This is why Buddhas and Bodhisattvas realize this principle. Therefore, it is called inconceivable True Nature Liberation, manifesting in accordance with inherent nature, not something extraneous. The 'supernatural power of spiritual feet' mentioned in the current text is clearly not intentionally created supernatural power. Therefore, it is said that one dust mote manifests all bodies, and all bodies reside in one dust mote. If it were not for the principles of emptiness, provisional existence, and the Middle Way of the three thousand worlds, how could such unhindered function be accomplished? This is the underlying principle. From this perspective, emptiness is the principle of mutual inclusion, and wondrous provisional existence is the appearance of mutual inclusion. Without emptiness, there is no way to dissolve and eliminate; without wondrous provisional existence, there is no way to see the suchness of one entering all and all entering one. However, the key lies in skillful understanding; if obscured by emotional attachments, deviations will arise. The next part is question-and-answer to resolve doubts. If the previous explanation is understood, this part is not difficult to comprehend. Even without explaining the doubts, it is acceptable. Since the old explanations already exist, they must be clarified. From my current understanding, I divide it into two parts. First, using the old explanations, there are four kinds of statements, etc. Now, I will first analyze and judge them. Agreeing with them results in each obtaining a one-sided understanding; negating them does not explain the reason. I believe that one emptiness is all emptiness, etc., then all dharmas possess the three natures of emptiness, provisional existence, and the Middle Way. Because they are identical to emptiness, provisional existence, and the Middle Way, their essence is originally empty; because of emptiness, they are wondrous; because of wondrousness, they can interpenetrate. And size, oneness, and multiplicity do not obstruct each other, all determined by reason. However, this is merely intellectual understanding. If the deluded emotional attachments are not broken, how can one thought be in accord, and the entire inherent nature be revealed? Therefore, it is said that emptiness can remove the afflictions of views and thoughts, etc. This is a teaching that clarifies the principles of cultivating nature, wisdom, cutting off afflictions, and entering realization. It is different from the teachings of other schools; do not consider it pedantic and empty. Second, the assembly at that time witnessed and confirmed each other, which shows its truthfulness.
Explanation of the Chapter on Upholding
Because of the unsurpassed Dharma, all Buddhas manifest immeasurable spiritual powers. Because of Prajna (wisdom), Bodhisattvas become the reliance of all beings. Moonlight Bodhisattva has already requested to see the Buddha's spiritual power again, and the Bodhisattva reveals the Prajna wisdom of enlightenment, providing reliance for future generations. Therefore, there is the current 'Chapter on Upholding'. Upholding is as the text says. Next is the explanation following the text. The explanation clarifies the seeing of the three Buddhas. The commentary is divided into three layers of questions and answers. The first question is, how do we know that the three Buddhas seen are the three bodies of the Buddha? The answer is that it can be known from the three sutras. The next question is.
二佛為本不同者。文無為本之言。而指寶滿為化身主。主即本也。故問言舍那為本等。又如戒疏明兩重本跡。今此所明以釋迦為本。其言雖同而與彼異。故答中言梵網明跡本者。謂跡中之本。非久本也。異乎此經。約體用以言則法身為本應化為跡。故曰本跡雖殊不思義一也。複次重以寶塔品為問者。由此品明釋迦為本分身為跡。故曰云云。謂同則一往指本不異。為異則兼獨有殊云云。雖所指不同。而各說般若空慧則一也。請中言開法道者。下文亦曰開空慧道。不出以空慧言說開覺眾生。其義不異也。答中言十三觀門者。重示忍位功德法門。以為開覺眾生之法。疏釋開空云者。文旨明白。可謂開通者矣。合在大牟尼句前。文差互耳。為大法王等者謂開覺於我。是即法師。為我所主。故曰法王。化導於我。故曰知識為我依持之所建立。所以應供養如佛也。于中不言寂忍者。此在於佛義不自言也。亦舉因可以知果。不言等覺。合於十地也。故但十三忍爾。第一習種性位詳釋如文。習忍以前下。疏作舉劣況勝通釋伏難。或恐未安。今直釋之而有進退者。以其初心位淺。譬如輕毛隨風不定也雖以十千劫下。頗似難曉。應照下文釋之可也。是諸菩薩雖經爾許劫行。行不為不久。然未滿初僧祇劫。雖當入忍位。而非已入。亦常學伏忍
【現代漢語翻譯】 現代漢語譯本 關於二佛為本的不同之處。《文無》以『無』為根本，而指寶滿（Buddha's name）為化身之主。主即是本。所以提問說，舍那（Vairocana）為本等等。又如《戒疏》闡明兩重本跡。現在這裡所闡明的是以釋迦（Sakyamuni）為本。其言語雖然相同，但與《戒疏》不同。所以在回答中說，《梵網經》所闡明的是跡中的本，不是久遠之本。這與此經不同。如果從體和用來說，那麼法身（Dharmakaya）為本，應化為跡。所以說，本跡雖然不同，但不可思議地是一體的。再次，重提寶塔品來提問，是因為此品闡明釋迦為本，分身為跡。所以說云云。意思是說，如果相同，那麼就一概指向本，沒有不同。如果說不同，那麼就兼有獨有的差別云云。雖然所指不同，但各自所說的般若（Prajna）空慧則是一樣的。提問中說『開法道』，下文也說『開空慧道』，無非是以空慧言說來開覺眾生，其意義沒有不同。回答中說『十三觀門』，是再次顯示忍位（Ksanti）的功德法門，以此作為開覺眾生之法。《疏》解釋『開空』云云，文意明白，可以說是開通了。應該放在『在大牟尼』句之前，是文字上的差錯而已。『為大法王』等等，是說開覺了我，這就是法師（Dharmacharya）。因為我所依主，所以說是法王。化導了我，所以說是知識（Jnana），是我所依持的建立，所以應該像供養佛一樣供養他。其中沒有提到寂忍者，是因為這是在佛的意義上，不自己說。也是舉出因可以知道果。沒有說等覺，是對應於十地（Bhumi）。所以只是十三忍而已。第一習種性位詳細解釋如文。『習忍以前下』，《疏》中作為舉劣況勝來通釋伏難。或許不太妥當。現在直接解釋它，而有進退，是因為其初心位淺，譬如輕毛隨風不定。雖然以十千劫下，似乎難以理解，應該參照下文來解釋它。是諸菩薩雖然經過如此多的劫來修行，修行的時間不算不長，但還沒有滿初僧祇劫。雖然將要進入忍位，但還沒有真正進入，也常常學習伏忍。
【English Translation】 English version Regarding the difference between the two Buddhas as the fundamental. The 『Wen Wu』 takes 『Wu』 (non-being) as its root, while pointing to Baoman (Buddha's name) as the lord of transformation bodies. The lord is the root. Therefore, the question is asked, 『Is She-na (Vairocana) the root?』 and so on. Furthermore, the 『Jie Shu』 clarifies the two-fold traces and root. What is being clarified here is taking Sakyamuni as the root. Although the words are the same, they are different from the 『Jie Shu』. Therefore, in the answer, it is said that the 『Fan Wang Jing』 clarifies the root within the traces, not the root of the distant past. This is different from this sutra. If speaking in terms of essence and function, then the Dharmakaya is the root, and the manifested bodies are the traces. Therefore, it is said that although the root and traces are different, they are inconceivably one. Again, re-mentioning the Jewel Stupa Chapter to ask is because this chapter clarifies Sakyamuni as the root and the manifested bodies as the traces. Therefore, it says 『and so on』. It means that if they are the same, then they all point to the root without difference. If they are said to be different, then they include both unique and distinct differences 『and so on』. Although what is pointed to is different, the Prajna (wisdom) and emptiness wisdom that each speaks of are the same. In the question, it says 『opening the Dharma path』; the following text also says 『opening the emptiness wisdom path』, which is nothing more than using emptiness wisdom speech to awaken sentient beings, and the meaning is not different. In the answer, it says 『the thirteen gates of contemplation』, which is to once again show the merit and Dharma gates of the Ksanti (patience) position, using this as the method to awaken sentient beings. The commentary explains 『opening emptiness』 and so on, the meaning of the text is clear, and it can be said to be opening up. It should be placed before the phrase 『in the Great Muni』, it is just a textual error. 『Being the Great Dharma King』 and so on, means that it awakens me, and this is the Dharmacharya (Dharma teacher). Because I rely on him as the lord, therefore he is called the Dharma King. He transforms and guides me, therefore he is called Jnana (knowledge), and he is the establishment upon which I rely, therefore I should make offerings to him as if offering to the Buddha. Among them, the silent practitioner is not mentioned, because this is in the meaning of the Buddha, and he does not speak of himself. It is also that by mentioning the cause, one can know the effect. Equal enlightenment is not mentioned, which corresponds to the ten Bhumis (grounds). Therefore, there are only thirteen patiences. The first stage of the nature of habitual seeds is explained in detail as in the text. 『Before the habitual patience』, in the commentary, it is used as an example of taking the inferior to illustrate the superior to generally explain and subdue difficulties. Perhaps it is not very appropriate. Now, directly explain it, and there is advancement and retreat, because its initial mind position is shallow, like light feathers that are uncertain in the wind. Although it is under ten thousand kalpas, it seems difficult to understand, and it should be explained with reference to the following text. These Bodhisattvas, although they have practiced for so many kalpas, the time of practice is not short, but they have not yet completed the first asamkhya-kalpa. Although they are about to enter the patience position, they have not yet truly entered, and they often learn to subdue patience.
法。而非久修伏道故不可名字是為定人。則又曰是定人者。是以定人法顯其不定。文理自直。但如向正一二字。則可知矣。第二明性種性中。言如四念處等。本小乘觀法。今通約別圓修之。事行雖局理觀常通云云。疏釋無定相。云我法無定住處相。斯言可謂至矣。奈何今人而作定說。豈當理也哉。又曰無自他相者。兼于性相。謂我無自他等體性空也。相上亦無相空也。又曰修護空觀者。謂不得意人恐墮偏邪。故須護之。第三道種性中觀一切法無生滅者。總觀也。所謂五受陰等別觀也。而常入第一義心者。觀成悟入也。雖心心寂滅而猶受生者。經自釋云云。疏謂所熏見愛猶在者。此與常釋異。今以無明為能熏。見愛為所熏。或以見愛為能熏。事識為所熏。各隨文異指也。第四法師中明二智相。如疏科釋云云。于第一義下。結成三無為。釋義如別論。此本小教名相。而於此言者。取義類同故不局教限也。余文例爾。無自他相無無無相者。謂實智離相故。則方便智現前。所謂實相方便者。即實相之方便。故曰于第一義諦不沈不出等。是六種方便該攝一切方便。仍與實智相為出入。則不即不離無縛無解。妙無以加也。如經一一牒釋云云。是初覺智下。重釋二智同異。譬之如水與波不一不異。以喻方便實智亦爾。余遍學等一切行
【現代漢語翻譯】 現代漢語譯本 法。並非因為長期修行伏道就不能稱之為『定人』。之所以稱其為『定人』，是爲了通過『定人』之法彰顯其『不定』的本質。文理自然順暢。只要理解了前面『正一』二字，就明白了。第二部分闡明性種性，其中提到的『四念處』等，原本是小乘的觀法，現在可以通用於別教和圓教的修習。事相上的修行雖然有所侷限，但理體上的觀照卻是普遍相通的。疏文中解釋『無定相』，說『我的法沒有固定的住處相』，這句話可謂至理名言。奈何現在的人卻將其作為定論，豈能合乎道理呢？又說『無自他相』，兼顧了性相，意思是說我沒有自他等實體，體性是空的。在相上也沒有相，也是空的。又說『修護空觀』，是說擔心不得意的人會墮入偏頗邪見，所以需要守護它。第三部分道種性中，觀察一切法無生滅，這是總體的觀照。而所謂的五受陰等，則是分別的觀照。而常入第一義心，則是觀照成就，悟入真理。雖然心心寂滅，卻仍然接受生死，經文自己解釋說。疏文認為所薰染的見惑和愛惑仍然存在，這與通常的解釋不同。現在認為無明是能熏，見愛是所熏。或者認為見愛是能熏，事識是所熏。各自根據文義的不同而有所指。第四部分法師中闡明二智的相狀，如疏文的科判解釋。在第一義下，總結成就三無為。解釋的意義如別論。這本是小乘教的名相，而在這裡提到，是因為取其意義的類似，所以不侷限於教派的限制。其餘的文句也是如此。『無自他相，無無無相』，意思是說實智遠離一切相，所以方便智才能顯現。所謂『實相方便』，就是實相的方便，所以說『于第一義諦不沈不出』等，是六種方便涵蓋一切方便。仍然與實智相互出入，則不即不離，無縛無解，妙不可言。如經文一一解釋。是初覺智下，重新解釋二智的同異。譬如水與波，不一不異。用這個比喻方便智和實智也是如此。其餘的遍學等一切行。
【English Translation】 English version Dharma. It is not because of prolonged practice of the Subduing Path that one cannot be called a 'Determined Person' (Ding Ren 定人). The reason for calling them 'Determined Person' is to use the Dharma of 'Determined Person' to reveal the essence of their 'Undetermined' (Bu Ding 不定) nature. The logic is naturally smooth. As long as you understand the preceding words 'Truly One' (Zheng Yi 正一), you will understand. The second part elucidates the Nature Lineage (Xing Zhong Xing 性種性), in which the 'Four Foundations of Mindfulness' (Si Nian Chu 四念處) etc., are originally the contemplation methods of the Hinayana, but now they can be applied to the Distinct Teaching (Bie Jiao 別教) and the Perfect Teaching (Yuan Jiao 圓教). Although the practice in phenomena is limited, the contemplation in principle is universally connected. The commentary explains 'No Fixed Characteristics' (Wu Ding Xiang 無定相), saying 'My Dharma has no fixed dwelling characteristics,' which can be said to be a profound statement. How can it be reasonable for people today to regard it as a fixed conclusion? Furthermore, it says 'No Self-Other Characteristics' (Wu Zi Ta Xiang 無自他相), encompassing both nature and phenomena, meaning that I have no substantiality of self and other, and the nature is empty. There is also no characteristic in phenomena, which is also empty. Furthermore, it says 'Cultivating and Protecting the Emptiness Contemplation' (Xiu Hu Kong Guan 修護空觀), which means that it is necessary to protect it for fear that those who are not successful will fall into biased and heretical views. In the third part, the Path Lineage (Dao Zhong Xing 道種性), observing that all Dharmas are without arising or ceasing, is the overall contemplation. The so-called Five Aggregates of Clinging (Wu Shou Yin 五受陰), etc., are separate contemplations. Constantly entering the Mind of the First Principle (Di Yi Yi Xin 第一義心) is the accomplishment of contemplation and the enlightenment and entry into the truth. Although the mind is extinguished in every moment, it still receives birth and death, as the sutra itself explains. The commentary believes that the defilements of views and love that have been薰染 (xun ran) are still present, which is different from the usual explanation. Now it is believed that ignorance is the 能熏 (neng xun, the one that薰染s), and views and love are the 所熏 (suo xun, the one that is薰染ed). Or it is believed that views and love are the 能熏, and the consciousness of affairs is the 所熏. Each refers to different things according to the different meanings of the text. In the fourth part, the Dharma Master (Fa Shi 法師) elucidates the characteristics of the Two Wisdoms (Er Zhi 二智), as explained in the commentary's classification. Under the First Principle, it summarizes the accomplishment of the Three Unconditioned (San Wu Wei 三無為). The meaning of the explanation is like the separate treatise. This is originally the terminology of the Hinayana teaching, but it is mentioned here because it takes the similarity of its meaning, so it is not limited to the limitations of the sect. The remaining sentences are also like this. 'No Self-Other Characteristics, No No-Characteristics' (Wu Zi Ta Xiang, Wu Wu Wu Xiang 無自他相無無無相), means that the Real Wisdom (Shi Zhi 實智) is far from all characteristics, so the Expedient Wisdom (Fang Bian Zhi 方便智) can manifest. The so-called 'Real Aspect Expedient' (Shi Xiang Fang Bian 實相方便) is the expedient of the Real Aspect, so it says 'In the First Principle Truth, neither sinking nor emerging' (Yu Di Yi Yi Di Bu Chen Bu Chu 于第一義諦不沈不出), etc., are the six kinds of expedients that encompass all expedients. It still enters and exits with the Real Wisdom, so it is neither identical nor different, neither bound nor liberated, and its subtlety is beyond description. As the sutra explains one by one. Under the Initial Enlightenment Wisdom (Chu Jue Zhi 初覺智), it re-explains the similarities and differences between the Two Wisdoms. It is like water and waves, neither identical nor different. This metaphor is also true for Expedient Wisdom and Real Wisdom. The remaining all practices such as universal learning, etc.
。與乎實智亦不一不異。至於曰無三界業習生故自在無礙。乃至凈佛國土如變化生。亦復若是。而曰舉譬顯非者恐誤。應云顯性。謂不一不異其性彰也。四大寶藏。疏為三釋。凈名有四大寶藏之言。而無去取。其義皆通。第五法師文無他釋。唯明滅三界嗔。略出宗計不同。兼引法華實教正之而已。第六翻云及邊者。謂六度等各有邊際。猶到彼岸云爾。第七言爾焰者。疏釋云云。或翻智障。謂智之與障翻覆異耳。而照有能所。有所名障。無所名智。今照而無所得不為智乎。今翻智母本非正翻。亦約義便云也。言須陀洹等。疏謂借小名大。所以借小果見流等言。以名大教斷見之位。如十三觀門無非大行。不約借位何以名之。又曰亦是別入通意者。謂以別斷見位接通見地。當是接位接也五相者。不出內道論等五種相也。而云我是一切智人。非斷三界疑根我相已盡。則外道見耳。又曰知地地有出道。何處不是解脫門。知地地有所不出。何適而非障道本旨哉。通塞由人。初不在法也。一切煩惱為集因等。據論業亦因攝。今對苦果從別言之。故指煩惱為集因。集為集業等。覺中觀心心寂滅而無相相者據疏合作寂用相即。相本由心。心以相起。心既寂滅。相何由生。況心心相相者乎。以從用故無相相等。所以用心乘于群方。無所而不
【現代漢語翻譯】 現代漢語譯本 關於實智，也不是既不相同也不相異。至於說沒有三界（欲界、色界、無色界）的業習產生，所以能自在無礙，乃至清凈佛土如變化所生，也是如此。而說『舉譬顯非』是恐怕產生誤解，應該說是『顯性』，意思是說不一不異的自性顯現出來。四大寶藏，疏鈔有三種解釋。《凈名經》有四大寶藏的說法，但沒有去取之意，其含義都是相通的。第五位法師的文沒有其他解釋，只是說明滅除三界的嗔恚，簡略地提出了宗派的計較不同，並引用《法華經》的實教來匡正它。第六位法師所說的『及邊』，是指六度（佈施、持戒、忍辱、精進、禪定、智慧）等各有邊際，就像到達彼岸一樣。第七位法師所說的『爾焰』，疏鈔解釋說，或者翻譯為智障，意思是說智慧和障礙，只是翻來覆去不同而已。照見有能照和所照，有所照就叫做障礙，沒有所照就叫做智慧。現在照見而無所得，不就是智慧嗎？現在翻譯成『智母』，本來不是正面的翻譯，也是按照義理方便來說的。所說的須陀洹（梵文Srota-apanna，預流果）等，疏鈔認為是借小名大，所以借用小果的見流等說法，來命名大教斷見的地位，如十三觀門沒有不是大行的。如果不按照借位，怎麼能命名呢？又說『也是別入通意』，意思是說用別教斷見的地位來接通教的見地，應該是接位。五相，沒有超出內道論等的五種相。而說『我是一切智人』，如果不是斷除了三界的疑根和我相，那就是外道的見解了。又說『知道地地有出道，哪裡不是解脫門？』知道地地有所不出，哪裡不是障礙道的根本宗旨呢？通達與否在於人，最初不在於法。一切煩惱是集因等，根據論典，業也包含在因中，現在針對苦果，從差別上來說，所以指煩惱為集因，集為集業等。覺中觀心，心寂滅而無相，相，根據疏鈔，應該寫作『寂用相即』，相的根本由心而生，心由相而起，心既然寂滅，相又從何而生呢？何況是心心相相呢？因為是從用上來說，所以無相相等，所以用心來駕馭萬方，沒有什麼是不能到達的。
【English Translation】 English version Regarding true wisdom, it is neither identical nor different. As for saying that there is no arising of karmic habits from the Three Realms (Desire Realm, Form Realm, Formless Realm), therefore one is free and unobstructed, even the purification of Buddha lands is like a transformation. To say 'using analogy to reveal what is not' is to avoid misunderstanding; it should be said 'revealing the nature,' meaning the non-identical and non-different nature is manifested. The commentary has three explanations for the Four Great Treasures. The Vimalakirti Sutra speaks of the Four Great Treasures, but without the intention of taking or rejecting, and their meanings are all interconnected. The fifth Dharma master's text has no other explanation, only clarifying the eradication of anger in the Three Realms, briefly presenting the differences in sectarian views, and using the true teachings of the Lotus Sutra to correct them. The sixth Dharma master's saying 'and boundaries' refers to the fact that the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom) each have boundaries, like reaching the other shore. The seventh Dharma master's saying 'er yan' is explained in the commentary as being translated as 'wisdom obstacle,' meaning wisdom and obstacle are just different sides of the same coin. Seeing has the seer and the seen; what is seen is called an obstacle, and what is not seen is called wisdom. Now, seeing without attainment, isn't that wisdom? The current translation as 'mother of wisdom' is not a direct translation, but it is a convenient way of speaking according to the meaning. The mention of Srota-apanna (stream-enterer) etc., the commentary considers it using the small to name the great, so it borrows the terms of the small fruit of seeing the stream etc., to name the position of cutting off views in the great teaching, such as the thirteen contemplation gates, none of which are not great practices. If not according to borrowing positions, how can it be named? It also says 'it is also entering the common meaning from the distinct,' meaning using the position of cutting off views in the distinct teaching to connect to the ground of seeing in the common teaching, it should be connecting positions. The five characteristics do not exceed the five characteristics of the inner path theory etc. To say 'I am an all-knowing person,' if one has not cut off the root of doubt and the self-image of the Three Realms, then that is an externalist view. Also, to say 'knowing that the ground has a way out, where is not a gate of liberation?' Knowing that the ground has something that does not come out, where is not the fundamental purpose of obstructing the path? Whether one understands or not depends on the person, it is not initially in the Dharma. All afflictions are the cause of accumulation etc., according to the treatises, karma is also included in the cause, but now, in relation to the suffering result, it is spoken of from the perspective of difference, so afflictions are pointed to as the cause of accumulation, accumulation as the karma of accumulation etc. In the contemplation of the mind in awakening, the mind is quiescent and without form, form, according to the commentary, should be written as 'quiescent function is form,' the root of form arises from the mind, the mind arises from form, since the mind is quiescent, how can form arise? Moreover, how can there be mind-mind-form-form? Because it is spoken of from the perspective of function, therefore formlessness is form, so using the mind to drive in all directions, there is nothing that cannot be reached.
在也。澹泊住于無住。無所而不寂也。故曰在有而修空處空而常化。是故雙照有無寂用無礙也。滅心心相等。疏加一數字。作滅心滅相釋之。義無不可。法眼見一切下。疏作總別義釋三眼。經作三昧。誤也。亦可謂法眼見一切法菩薩假也。三眼色空見者。謂肉天二眼見色。慧眼見空。故曰色空見。文特倒耳。而不言佛眼者。因讓于果也。經本不言見假等。亦得義推云爾。若境一見三。自是一意云云。疏又因眼明諦作五三諦釋。約教義也。具如法華玄。又以問答明佛眼進否者。本文以明合唯在因。今從通說作分極申之。不妨兩存也。複次觀佛菩薩下。明寂滅忍者。若論寂忍。本當極位。而言觀佛者。謂寂忍有三。以別言之。方當十地。若開等妙。此猶下品。望圓猶有餘品無明。理須觀佛增道入位故。自習忍至頂三昧下。據疏科釋。凡為差別淺深者五。一伏斷。二信見。三頓漸。四常不常。五等無等云云。今隨釋之。不無小異。經中以能二字恐誤。以當作未。一伏斷者。既曰從忍至頂皆名為伏。則伏前斷後。並約橫論。所謂居眾伏之頂二也。二信見者。謂信雖斷惑能生於智。而非證智。故不名見。見則方得是智故也。是故以知其所知形所不知。故曰云云。三頓漸者。謂唯佛頓解。則不名信。言信則漸而已。四常不常者。謂
【現代漢語翻譯】 現代漢語譯本 『在也。』（指佛性）是安住在不執著的狀態。因為沒有什麼是不能寂靜的。所以說，處於『有』的狀態而修習『空』，處於『空』的狀態而又能不斷變化。因此，同時照見『有』和『無』，寂靜和作用之間沒有障礙。『滅心心相等』，疏文中可以加上一個數字，解釋為『滅心、滅相』，這樣理解也是可以的。『法眼見一切下』，疏文用總別義來解釋三眼。經文中寫成『三昧』，是錯誤的。也可以說，法眼見一切法，是菩薩的權宜之計。『三眼色空見者』，是指肉眼和天眼見色，慧眼見空，所以說是『色空見』。這裡文字順序顛倒了。沒有提到佛眼，是因為謙讓于佛的果位。經文原本沒有說『見假』等，也可以根據義理進行推論。如果說一個境界同時被三種眼所見，這又是一種意思。疏文又根據眼明諦來解釋五三諦，這是從教義的角度來說的，詳細內容可以參考《法華玄義》。又用問答來闡明佛眼是否更進一步，本文是爲了說明合一唯在因地。現在從普遍的說法，進行詳細的分析，兩種說法可以並存。 其次，『觀佛菩薩下』，說明寂滅忍。如果說寂忍，本來是指最高的果位。而說『觀佛』，是因為寂忍有三種，分別來說，才相當於十地菩薩。如果開顯等覺和妙覺，這還只是下品。相對於圓滿的覺悟，還有剩餘的無明，所以需要觀佛來增進道行，進入更高的果位。從『習忍』到『頂三昧下』，根據疏文的科判解釋，總共有五種差別，區分深淺：一是伏斷，二是信見，三是頓漸，四是常不常，五是等無等。現在根據疏文進行解釋，可能會有一些小的差異。經文中『以能』兩個字可能是錯誤的，應該作『未』。一是伏斷，既然說從忍到頂都稱為伏，那麼伏前斷後，都是從橫向來說的，也就是所謂的『居眾伏之頂』。二是信見，意思是說，信雖然能斷除迷惑，也能產生智慧，但不是證得的智慧，所以不能稱為『見』。見才是證得的智慧。因此，知道自己所知，也知道自己所不知，所以說云云。三是頓漸，意思是說，只有佛才能頓悟，所以不能稱為『信』。說是『信』，就是漸悟。四是常不常，意思是說，
【English Translation】 English version 『Being there.』 (referring to Buddha-nature) is dwelling in non-attachment. Because there is nothing that cannot be tranquil. Therefore, it is said to be in the state of 『being』 while cultivating 『emptiness,』 and in the state of 『emptiness』 while constantly transforming. Thus, simultaneously illuminating 『being』 and 『non-being,』 there is no obstruction between tranquility and function. 『Extinguishing the mind, mind is equal,』 in the commentary, a number can be added to explain it as 『extinguishing the mind, extinguishing the form,』 and this understanding is acceptable. 『The Dharma Eye sees all below,』 the commentary uses the general and specific meanings to explain the three eyes. The sutra writes 『samadhi,』 which is a mistake. It can also be said that the Dharma Eye sees all dharmas, which is a provisional means of the Bodhisattva. 『The three eyes see form and emptiness,』 refers to the physical eye and the heavenly eye seeing form, and the wisdom eye seeing emptiness, so it is said to be 『seeing form and emptiness.』 The order of the words is reversed here. The Buddha Eye is not mentioned because of deference to the fruit of the Buddha. The sutra originally did not say 『seeing the provisional,』 etc., but it can be inferred according to the meaning. Furthermore, 『Observing the Buddhas and Bodhisattvas below,』 explains the forbearance of quiescence. If we talk about the forbearance of quiescence, it originally refers to the highest fruit position. Saying 『observing the Buddhas』 is because there are three types of forbearance of quiescence. Speaking separately, it is equivalent to the Ten Grounds Bodhisattvas. If revealing Equal Enlightenment and Wonderful Enlightenment, this is only the lower grade. Compared to perfect enlightenment, there is still remaining ignorance, so it is necessary to observe the Buddhas to increase the path and enter a higher fruit position. From 『Habitual Forbearance』 to 『Summit Samadhi below,』 according to the commentary's classification and explanation, there are five differences in depth: first, subduing and cutting off; second, faith and seeing; third, sudden and gradual; fourth, constant and inconstant; fifth, equal and unequal. Now, according to the commentary, there may be some small differences. The words 『with ability』 in the sutra may be a mistake and should be 『not yet.』 First, subduing and cutting off, since it is said that from forbearance to the summit are all called subduing, then subduing before and cutting off after are all from a horizontal perspective, which is the so-called 『dwelling at the summit of the multitude of subduings.』 Second, faith and seeing, meaning that although faith can cut off delusion and generate wisdom, it is not the wisdom that is attained, so it cannot be called 『seeing.』 Seeing is the wisdom that is attained. Therefore, knowing what one knows and also knowing what one does not know, so it is said to be so and so. Third, sudden and gradual, meaning that only the Buddha can have sudden enlightenment, so it cannot be called 『faith.』 Saying 『faith』 is gradual enlightenment. Fourth, constant and inconstant, meaning that
漸伏則慧有起滅。起滅即不常。若生滅心滅累無不盡。故無生無滅斯為常爾。五等無等者。謂常故能等而猶有所等。未為無等。無等之等為無等等故。譬如下。引譬。登高則俯視萬有。物斯在下無不照了矣。義言亦復者。謂雖登婆伽度位。極于性德亦必藉修成。故曰受修。勸持中所以不付四眾唯囑諸國王。以王力大故。又曰凡百事大供養深廣。自非王力誰能辦者。此特言二義而已。若更具說。應有多義言大。又如涅槃中付諸國王大臣。亦其義也。而安樂行誡勿親近。然皆有謂而言。此以護法。彼以妨行故也。七可難者。據后經文。當是脫一畏字。畏難所以存戒也。贊名勸持中。疏以三般若合釋之。如文云云。一切眾生心識下。此應次第分別為本者五。謂人以識為本。識以心為本。心以神為本。神以般若為本。般若以法身為本。此所以為眾生之神本也。又曰一切國王之父母者。此亦次第有能生者五。謂理能生解。解能生智。智慧立德。德能成聖。此所以為王之父母也。亦名神符下。凡六名。即文字般若。以三德則解脫也。惟其即解脫故。是所謂神德妙用有在於斯。所以從功能言也。亦名神符者。謂至神之符印也。得是印故能卻諸惡能持眾善。無適而不利也。亦名辟鬼珠者。謂辟諸邪惡鬼神。使禍亂不作也。亦名如意珠者
【現代漢語翻譯】 現代漢語譯本 漸次降伏煩惱，智慧就會有生起和滅去。有生起和滅去就是不恒常的。如果生滅之心滅盡，那麼一切煩惱都會滅盡。所以無生無滅才是恒常的。『五等』和『無等』的區別在於，說『常』是因為它能平等對待一切，但仍然有『所等』的對象，所以還不是『無等』。『無等之等』才是真正的『無等等』。譬如下面要引用的比喻。譬如登上高處，就能俯視萬物，一切事物都在下面，沒有不清楚明白的。這段經文的意思也是這樣，即使證得了婆伽度（Bhagavata，薄伽梵，有德之人）的地位，達到了性德的極致，也必須依靠修行才能成就。所以說『受修』。在《勸持品》中，佛陀沒有將《法華經》託付給四眾弟子，而只囑託給各位國王，是因為國王的力量強大。經中又說，一切重大的事情和深廣的供養，如果不是國王的力量，誰能辦到呢？這裡只是說了兩個原因而已。如果詳細說明，應該還有很多原因。又如《涅槃經》中將佛法託付給各位國王大臣，也是同樣的道理。而《安樂行品》中告誡不要親近權貴，但都是有原因的。這裡是爲了護持佛法，那裡是爲了不妨礙修行。『七可難』，根據後面的經文，應該是脫落了一個『畏』字，因為畏懼困難，所以要遵守戒律。在讚歎名號和勸持品中，疏文用三般若（三種智慧）來解釋它，就像文中說的那樣。『一切眾生心識下』，這裡應該依次分別以五者為根本。人以識為根本，識以心為根本，心以神為根本，神以般若為根本，般若以法身為根本。這就是眾生的神本。又說『一切國王之父母』，這也是依次有能生者五。理能生解，解能生智，智慧立德，德能成聖。這就是國王的父母。『亦名神符下』，總共有六個名稱，也就是文字般若（Prajna，智慧）。以三德來說，就是解脫。正因為它是解脫，所以才有所謂的神德妙用。這是從功能上來說的。『亦名神符』，是說至高無上的符印。得到這個符印，就能去除各種邪惡，能夠持有各種善行，無論做什麼都順利。『亦名辟鬼珠』，是說能辟除各種邪惡鬼神，使禍亂不發生。『亦名如意珠』
【English Translation】 English version Gradually subduing afflictions, wisdom will arise and cease. Arising and ceasing means it is not constant. If the mind of arising and ceasing is extinguished, then all afflictions will be extinguished. Therefore, no arising and no ceasing is constant. The difference between 'five equals' and 'no equal' is that saying 'constant' is because it can treat everything equally, but there are still objects to be 'equaled', so it is not yet 'no equal'. 'No equal of equals' is the true 'no equal of no equals'. For example, the analogy to be cited below. For example, climbing to a high place, one can look down on all things, and everything is below, and there is nothing that is not clear and understood. The meaning of this passage is also like this, even if one attains the position of Bhagavata (Bhagavata, the Blessed One, a virtuous person), reaching the extreme of intrinsic virtue, one must rely on practice to achieve it. Therefore, it is said 'receiving practice'. In the 'Encouragement' chapter, the Buddha did not entrust the Lotus Sutra to the fourfold assembly, but only entrusted it to the kings, because the power of the kings is great. The sutra also says that all major matters and profound offerings, if not for the power of the kings, who can do it? Here are just two reasons. If explained in detail, there should be many more reasons. Also, like in the Nirvana Sutra, entrusting the Dharma to the kings and ministers is the same principle. However, the 'Peaceful Practices' chapter warns against getting close to powerful people, but there are reasons for both. Here it is to protect the Dharma, there it is to avoid hindering practice. 'Seven Difficulties', according to the later scriptures, should be missing a word 'fear', because fearing difficulties, one must abide by the precepts. In praising the name and the Encouragement chapter, the commentary explains it with the three Prajnas (three kinds of wisdom), just like it says in the text. 'Below all sentient beings' minds and consciousness', here it should be distinguished in order with five as the root. People take consciousness as the root, consciousness takes mind as the root, mind takes spirit as the root, spirit takes Prajna as the root, and Prajna takes Dharmakaya as the root. This is the spiritual root of sentient beings. It also says 'the parents of all kings', this is also in order with five that can give birth. Reason can give birth to understanding, understanding can give birth to wisdom, wisdom can establish virtue, and virtue can achieve sainthood. This is the parents of the king. 'Also named divine talisman below', there are a total of six names, which is the literal Prajna (Prajna, wisdom). In terms of the three virtues, it is liberation. Precisely because it is liberation, there is the so-called divine virtue and wonderful function. This is from the perspective of function. 'Also named divine talisman', it means the supreme talisman. Obtaining this talisman, one can remove all evils, be able to hold all good deeds, and be successful in whatever one does. 'Also named demon-repelling pearl', it means it can ward off all evil ghosts and gods, preventing disasters from happening. 'Also named wish-fulfilling pearl'
。珠本金翅鳥王精氣所成故。能具足眾寶降雨無盡。是為如意寶焉。亦名護國珠。是猶徑寸之珠。前後各照十二乘。有是珠故國無侵害也。事見春秋后語。亦名天地鏡者。言智慧照物。如以天地為鏡靡不照了。猶聖人之心靜于天地之鑑萬物之鏡。是也。龍寶神王者。應作二解。若作一義。只是佛會護法之神。有護持之德也。若作異義。當是龍之寶神之王。以得是龍寶神力也。能護佛乘及以國界。今取二字與夫輪王出世神寶自至之語。合而言之。以目斯記。義歸所釋。非誇大也。示供養法中。應作九色幡下。率以九五等為數者。外典多以陰陽數配之。非此中意。今本明莊嚴具。而以九道九苦等為說者。亦即妄顯真之意。餘數如疏。一一表釋可知。千燈表十善者。亦如前記云云。玉箱玉巾。巾亦篋類。皆奉安般若法寶之具。若王行時下。正明王者若行若住當尊敬般若法。如經云云。今所謂駕頭者。是見僧史略。其儀可考。而後世莫知典故。惜乎無曉之者。釋勸所由。如經云云。嗚呼使不信其言則已。茍如其言得不為之可慕可畏乎。又曰。我當遣五大力菩薩謂金剛吼等及五千大力神王。往護彼國者。信如其說。則彼神力冥加顯被有以相之。而其患難自當消殞。豈誣也哉。觀四大四色下。明修道相。如疏云云。所緣覺廣者。謂
【現代漢語翻譯】 現代漢語譯本： 此珠是由金翅鳥王（Garuda，一種神鳥）的精氣所化成，因此能夠充分具備各種珍寶，降下無盡的雨水，這就是如意寶珠。也叫做護國珠。就像直徑一寸的珠子，前後都能照亮十二輛車。有了這顆珠子，國家就不會受到侵害。這件事記載在《春秋后語》中。也叫做天地鏡，是說它的智慧能夠照亮萬物，就像用天地作為鏡子一樣，沒有什麼不能照亮的。就像聖人的心境平靜得像天地一樣，能夠照鑒萬物。這就是這個意思。龍寶神王，應該作兩種解釋。如果作一種解釋，就只是佛會的護法之神，具有護持的功德。如果作不同的解釋，應當是龍的寶物，神的神王，因為得到了龍寶的神力。能夠護持佛法以及國家。現在取『二字』與輪王出世時神寶自然出現的說法，合在一起來說，用它來標記這件事。意義歸於所解釋的內容，不是誇大。在展示供養方法中，應該製作九色幡，大多以九和五等數字作為數量，外道經典大多用陰陽數來配合，不是這個意思。現在的版本說明了莊嚴的器具，而用九道、九苦等來說明，也是爲了通過虛妄來顯現真實的意義。其餘的數字就像疏文中一樣，一一解釋就可以知道。千燈代表十善，也像前面記載的那樣。玉箱玉巾，巾也是篋類，都是用來供奉安放般若法寶的器具。『若王行時』以下，正是說明王者無論行走還是居住，都應當尊敬般若法，就像經文說的那樣。現在所說的『駕頭』，是見於《僧史略》，其中的儀式可以考證。而後世卻沒有人知道這個典故，可惜啊，沒有人明白。解釋勸說的原因，就像經文說的那樣。唉，如果人們不相信這些話也就算了，如果像經文說的那樣，難道不值得羨慕和敬畏嗎？又說：『我應當派遣五大力菩薩，即金剛吼等，以及五千大力神王，前去護衛那個國家。』相信如果真是這樣，那麼神力就會在暗中加持，顯現出來幫助他們，那麼他們的患難自然就會消散，難道是虛假的嗎？觀察四大四色以下，說明修道的相狀，就像疏文說的那樣。所緣覺廣，是說
【English Translation】 English version: This pearl is formed from the essence of the Garuda King (a mythical bird), therefore it can fully possess all kinds of treasures and bring endless rain. This is the Cintamani (wish-fulfilling jewel). It is also called the 'Protecting the Country Pearl'. It is like a pearl with a diameter of one inch, which can illuminate twelve chariots in front and behind. With this pearl, the country will not be harmed. This matter is recorded in the 'Later Records of the Spring and Autumn Annals'. It is also called the 'Heaven and Earth Mirror', which means that its intelligence can illuminate all things, just like using heaven and earth as a mirror, there is nothing that cannot be illuminated. It is like the mind of a sage, as calm as heaven and earth, able to reflect all things. That is the meaning. 'Dragon Treasure Spirit King' should be interpreted in two ways. If interpreted in one way, it is just a Dharma-protecting deity of the Buddha's assembly, possessing the merit of protection. If interpreted differently, it should be the treasure of the dragon, the king of the spirits, because it has obtained the divine power of the Dragon Treasure. It can protect the Buddha's Dharma and the boundaries of the country. Now, taking the words 'two characters' and the saying that divine treasures naturally appear when a Chakravartin (wheel-turning king) is born, and combining them, using it to mark this event. The meaning returns to what is explained, not exaggeration. In the demonstration of offering methods, nine-colored banners should be made, mostly using numbers such as nine and five as quantities. External scriptures mostly use yin and yang numbers to match, which is not the meaning here. The current version explains the adorned implements, and uses the nine paths, nine sufferings, etc. to explain, also in order to reveal the true meaning through the false. The remaining numbers are as in the commentary, and can be understood by explaining them one by one. A thousand lamps represent the ten virtues, also as recorded before. Jade boxes and jade cloths, the cloth is also a type of box, are all implements for offering and placing the Prajna Dharma treasure. 'When the king travels' below, it clearly states that whether the king is walking or residing, he should respect the Prajna Dharma, as the scripture says. The 'carriage head' mentioned now is seen in the 'Brief History of the Sangha', and its rituals can be verified. But later generations did not know this allusion, alas, no one understands. Explaining the reason for exhortation, as the scripture says. Alas, if people do not believe these words, so be it. If it is as the scripture says, is it not worthy of admiration and awe? It also says: 'I shall send the five mighty Bodhisattvas, namely Vajra Howl and others, and five thousand mighty spirit kings, to go and protect that country.' Believe that if this is true, then the divine power will secretly bless and manifest to help them, then their suffering will naturally dissipate, is it false? Observing the four great elements and four colors below, explains the appearance of cultivating the path, as the commentary says. 'The object of conditioned arising is vast', means
所緣所覺處廣也。所散之花雖不無勝劣而有多異名者。約所表云爾。空定名心學者。可證心學之妙。但言別傳則又過矣。
釋囑累品
正宗二護大事云畢。佛世化道於是亦周。將以此道流通末世。而三寶交謝正法難行。非付諸國王大臣四部弟子。則無上般若何由弘宣。饒益群品。故次之囑累焉。言囑累者。疏凡三釋。如文云云。次簡不付佛弟子唯付國王者。答亦三義。謂欲除國難非王不舉。建設事大非王不辦。功由信法非王不行。仍須王臣道合然後乃濟。故亦兼付大臣也。但文略耳。文初明付法有時者。謂八十年等。乃其時也。按疏釋云云。未詳的旨。然亦有可疑者。此不暇論。姑取大略次第。間言之爾何也。謂初八十年正法之初。經爾許時如來唱滅。故無佛。八百年後正法之末。邪法增熾。以邪奪正。故無法。八千年后末法之季。似像比丘亦無之矣。故無僧。當此之時佛法僧寶泯滅無幾。如來為是慇勤苦口付諸國王。誡敕四部。弘護三寶使不斷絕。亦令眾生開空慧道。則聖賢之行也。行十善行等。則人天之乘也。此皆三藏教。本涅槃。所謂扶律談常。使如來法身慧命得以住世。即其意也。后五濁下。如來於是對月光王。廣陳七誡。一者滅法誡。二誡壞四眾行。三誡禁不依法。四誡自毀。五誡役使。六誡
【現代漢語翻譯】 現代漢語譯本： 所緣和所覺知的處所是廣大的。所散的花雖然不無優劣之分，而且有很多不同的名稱，但這是就它們所象徵的意義而言的。空定可以使修習心學的人，能夠證悟心學的奧妙。但如果說這是特別的傳授，那就過分了。
釋囑累品
在正宗分中，護持佛法的大事已經說完。佛陀在世間的教化也已經圓滿。佛陀將要把這個佛法流傳到末世，但是三寶衰謝，正法難以推行。如果不交付給國王、大臣和四部弟子，那麼無上的般若智慧又怎麼能夠弘揚宣講，饒益眾生呢？所以接下來就是囑累品。說到囑累，疏中大概有三種解釋，就像文中所說的那樣。接下來簡要說明為什麼不只交付給佛弟子，而只交付給國王。回答也有三種意義：想要消除國家的災難，沒有國王就無法舉事；建設大事，沒有國王就無法辦理；功德來自於信仰佛法，沒有國王就無法推行。仍然需要國王和大臣在道義上相合，然後才能成功。所以也兼而交付給大臣。只不過文中省略了。文初說明交付佛法是有時限的，比如八十年等等，就是那個時候。按照疏的解釋是這樣的，還沒有詳細瞭解其中的旨意。然而也有值得懷疑的地方，這裡就不詳細討論了。姑且取其大概的次第，簡要地說一下。為什麼這麼說呢？因為最初的八十年是正法的初期。經過這麼長的時間，如來示現涅槃，所以沒有佛。八百年後是正法的末期，邪法日益增長，用邪法取代正法，所以沒有法。八千年后是末法的末期，連相似的出家比丘也沒有了，所以沒有僧。在這個時候，佛法僧三寶幾乎泯滅殆盡。如來因此慇勤懇切地交付給各位國王，告誡四部弟子，弘揚護持三寶，使之不斷絕，也讓眾生開啟空性的智慧之道，這就是聖賢的行為。奉行十善等，就是人天乘。這些都是三藏教，根本是涅槃經，也就是扶持戒律，談論常道，使如來的法身慧命得以住世，就是這個意思。在後五濁惡世，如來於是對月光王，廣泛陳述七條告誡：第一條是滅法誡，第二條是告誡破壞四眾的修行，第三條是告誡禁止不依法行事，第四條是告誡自我毀壞，第五條是告誡役使。
【English Translation】 English version: The object of perception and the place of awareness are vast. Although the scattered flowers are not without superiority or inferiority and have many different names, this is in terms of what they symbolize. Emptiness meditation allows those who practice mind-study to realize the wonders of mind-study. But to say that this is a special transmission is an overstatement.
Explanation of the Entrustment Chapter
In the Proper Doctrine section, the great matter of protecting the Dharma has been completed. The Buddha's teaching in the world has also been fulfilled. The Buddha is about to spread this Dharma to the degenerate age, but the Three Jewels are declining, and the Proper Dharma is difficult to promote. If it is not entrusted to kings, ministers, and the fourfold assembly of disciples, how can the unsurpassed Prajna wisdom be propagated and benefit sentient beings? Therefore, the next is the Entrustment Chapter. Speaking of entrustment, the commentary has roughly three explanations, as stated in the text. Next, it briefly explains why it is not only entrusted to the Buddha's disciples, but only to the kings. The answer also has three meanings: to eliminate national disasters, nothing can be done without the king; to build great things, nothing can be accomplished without the king; merit comes from believing in the Dharma, nothing can be promoted without the king. It is still necessary for the king and ministers to be in accord with the Dharma, and then it can be successful. Therefore, it is also entrusted to the ministers. It's just that the text omits it. The text initially states that the entrustment of the Dharma has a time limit, such as eighty years, etc., which is that time. According to the commentary's explanation, it is like this, and the meaning has not been understood in detail. However, there are also things worth questioning, which will not be discussed in detail here. Let's take the general order and briefly say it. Why do you say that? Because the first eighty years are the initial stage of the Proper Dharma. After such a long time, the Tathagata manifests Nirvana, so there is no Buddha. Eight hundred years later is the end of the Proper Dharma, and evil dharmas are increasingly growing, replacing the Proper Dharma with evil dharmas, so there is no Dharma. Eight thousand years later is the end of the Degenerate Dharma, and even similar monastic bhikkhus are gone, so there is no Sangha. At this time, the Three Jewels of Buddha, Dharma, and Sangha are almost completely extinguished. Therefore, the Tathagata earnestly and sincerely entrusts it to the kings, admonishing the fourfold assembly of disciples, to promote and protect the Three Jewels, so that they will not be cut off, and also to allow sentient beings to open the path of emptiness wisdom, which is the behavior of sages. Practicing the ten good deeds, etc., is the human and heavenly vehicle. These are all the Tripitaka teachings, the root is the Nirvana Sutra, which is to support the precepts and discuss the constant path, so that the Tathagata's Dharma body and wisdom life can remain in the world, which is the meaning. In the later five turbid ages, the Tathagata then extensively stated seven admonitions to King Moonlight: The first is the admonition against destroying the Dharma, the second is the admonition against destroying the practice of the fourfold assembly, the third is the admonition against prohibiting non-Dharma practices, the fourth is the admonition against self-destruction, and the fifth is the admonition against enslavement.
自咎。七誡謬信。如文云云。略言其次。謂由滅法故壞四眾行。既無法可依則非法而已。非法由於自毀。茍不能自立。又從而役使之。則其聽命也。冥矣此內外二眾所以不免交相為咎。至於內弟子。為求名利於王官前。橫言法制不別是非。謬聽而誤行者有之。借令濁世末法使然。而凋敝之風人實為之。咎將誰歸邪。嗚呼。聞七誡者得不寒心哉。余如疏釋云云。
佛說仁王護國般若波羅蜜經疏神寶記卷第四
【現代漢語翻譯】 現代漢語譯本： 自責。七誡的錯誤信念，就像經文所說的那樣。簡略地說，其次的原因是，由於滅法，導致比丘、比丘尼、優婆塞、優婆夷四眾的修行被破壞。既然沒有法可以遵循，那就只能是非法了。非法源於自我毀滅。如果不能自立，又進而役使他人，那麼他們聽命也就變得糊塗了。這就是內外二眾之所以不能避免互相指責的原因。至於內門弟子，爲了在王官面前求取名利，胡亂說法制，不辨是非，錯誤地聽從並錯誤地行動的，也是有的。即使說是濁世末法使然，但凋敝的風氣實際上是人造成的。這罪責該歸於誰呢？唉！聽到七誡的人難道不感到寒心嗎？其餘的就像疏釋所說的那樣。
《佛說仁王護國般若波羅蜜經疏神寶記》卷第四 English version: Self-reproach. The mistaken beliefs of the Seven Admonitions, as the text says. Briefly, the next reason is that due to the destruction of the Dharma, the practices of the four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners)—are ruined. Since there is no Dharma to rely on, only non-Dharma remains. Non-Dharma arises from self-destruction. If one cannot establish oneself and then enslaves others, their obedience becomes confused. This is why the two assemblies, internal and external, cannot avoid blaming each other. As for the inner disciples, some, in order to seek fame and profit before the royal officials, speak wildly about the legal system, not distinguishing right from wrong, mistakenly listening and acting wrongly. Even if it is said that this is due to the degenerate age of the end of the Dharma, the decaying atmosphere is actually created by people. To whom should this blame be attributed? Alas! How can those who hear the Seven Admonitions not feel chilled to the bone? The rest is as the commentary explains.
'Commentary on the Prajñāpāramitā Sūtra on Benevolent Kings Protecting the Nation Spoken by the Buddha, Divine Treasure Record,' Volume Four
【English Translation】 English version: Self-reproach. The mistaken beliefs of the Seven Admonitions, as the text says. Briefly, the next reason is that due to the destruction of the Dharma, the practices of the four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners)—are ruined. Since there is no Dharma to rely on, only non-Dharma remains. Non-Dharma arises from self-destruction. If one cannot establish oneself and then enslaves others, their obedience becomes confused. This is why the two assemblies, internal and external, cannot avoid blaming each other. As for the inner disciples, some, in order to seek fame and profit before the royal officials, speak wildly about the legal system, not distinguishing right from wrong, mistakenly listening and acting wrongly. Even if it is said that this is due to the degenerate age of the end of the Dharma, the decaying atmosphere is actually created by people. To whom should this blame be attributed? Alas! How can those who hear the Seven Admonitions not feel chilled to the bone? The rest is as the commentary explains.
'Commentary on the Prajñāpāramitā Sūtra on Benevolent Kings Protecting the Nation Spoken by the Buddha, Divine Treasure Record,' Volume Four