T33n1708_仁王經疏
大正藏第 33 冊 No. 1708 仁王經疏
No. 1708 [cf. No. 245]
仁王經疏上卷(本)
西明寺圓測法師撰
佛說仁王護國般若波羅蜜經序品第一
將欲釋經。四門分別。一說經之意。及釋題目。二辨所詮宗。能詮教體。三顯教所依。所為有情。四翻譯時代。依文正釋。
言說經意及題目者。詳夫實相深妙。非四智無以證其源。觀察幽微。寄三藏乃可開其轍。是故法王大聖。三般若以標宗。□□開士。四悉檀而演奧。無相之旨。寔在茲乎。然則□□多方。入理非一。為成二護。故說此經。序等三分。略說諸經之儀。或八品之義。廣顯此經之宗旨。題云佛說仁王護國般若波羅蜜經者。一部之通名。序品第一者。品內之別目。都名雖一。其義有四。理必歸真。意存護國。一佛說者。所請法王。自他覺滿。開示妙法。故言佛說。二仁王者。能請國王。仁者忍也。善惡含忍。王者往也。眾所歸往。故名仁王。三護國者。請說所為。四般若波羅蜜經者。辨能護法。般若名智。波羅蜜者云到彼岸。謂由智力到涅槃岸。經者素怛覽。此云契經。契謂契合。契當道理。合有情機。經亦二義。一者貫穿。二者攝持。貫穿法相攝持有情。故名為經。就能所
【現代漢語翻譯】 現代漢語譯本
大正藏第 33 冊 No. 1708 仁王經疏
No. 1708 [cf. No. 245]
仁王經疏上卷(本)
西明寺圓測法師 撰
佛說仁王護國般若波羅蜜經序品第一
將要解釋這部經，從四個方面分別闡述：一是說明說這部經的意義，以及解釋題目；二是辨明所要闡述的宗旨，能闡述的教義體系；三是闡明教義所依據的對象，以及所要教化的有情眾生；四是說明翻譯的時代。然後依據經文正式進行解釋。
說到說明經的意義以及解釋題目，詳細地說，實相（一切事物真實不虛的本性）深奧微妙，沒有四智（成所作智、妙觀察智、平等性智、大圓鏡智）就無法證悟它的根源；觀察幽深細微之處，憑藉三藏（經藏、律藏、論藏）才可以開啟它的途徑。因此，法王（佛）大聖，用三般若（實相般若、觀照般若、文字般若）來標明宗旨，諸位開士（菩薩），用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來闡述奧義。無相（超越一切表象的真理）的宗旨，實在就在這裡啊。既然如此，那麼方便法門多種多樣，進入真理的途徑不止一條。爲了成就二護（護國、護身），所以宣說這部經。序品等三分，簡略地說明諸經的儀軌，或者八品的意義，廣泛地彰顯這部經的宗旨。題目叫做『佛說仁王護國般若波羅蜜經』，這是一部的總名。『序品第一』，是品內的別名。總名雖然只有一個，但它的意義有四個方面：理必然歸於真，意在於護國。一是『佛說』，指所應請的法王（佛），自己覺悟和利他都圓滿，開示微妙的佛法，所以說是『佛說』。二是『仁王』，指能請法的國王，仁是忍的意思，善與惡都能包容忍耐；王是歸往的意思，為大眾所歸向，所以叫做仁王。三是『護國』，說明請佛說法的目的。四是『般若波羅蜜經』，辨明能夠護持佛法。般若（prajna）名為智慧，波羅蜜（paramita）的意思是到達彼岸，意思是憑藉智慧的力量到達涅槃（nirvana）的彼岸。《經》（sutra）名為素怛覽，這裡翻譯為『契經』，契是契合的意思，契合真理，合乎有情眾生的根機。《經》也有兩種含義，一是貫穿，二是攝持。貫穿諸法的事相，攝持有情眾生，所以名為《經》。從能和所的角度來說
【English Translation】 English version
T 33, No. 1708 Commentary on the Humane King Sutra
No. 1708 [cf. No. 245]
Commentary on the Humane King Sutra, Volume 1 (Original Version)
Composed by Dharma Master Yuan Ce of Ximing Temple
Sutra on Humane Kings Protecting the Nation through Prajna Paramita, Chapter 1: Introduction
In order to explain this sutra, I will elaborate on it from four aspects: First, to explain the meaning of expounding this sutra and to interpret the title; second, to clarify the doctrine to be expounded and the system of teachings that can expound it; third, to clarify the objects upon which the teachings are based and the sentient beings to be taught; fourth, to explain the era of translation. Then, based on the sutra text, the explanation will be formally carried out.
Speaking of explaining the meaning of the sutra and interpreting the title, in detail, the 'Reality' (true and not false nature of all things) is profound and subtle, and without the 'Four Wisdoms' (Wisdom of Accomplishing Actions, Wisdom of Wonderful Observation, Wisdom of Equality, Great Perfect Mirror Wisdom), one cannot realize its source; observing the deep and subtle places, only by relying on the 'Three Baskets' (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) can one open its path. Therefore, the 'Dharma King' (Buddha), the Great Sage, uses the 'Three Prajnas' (Reality Prajna, Contemplation Prajna, Literal Prajna) to mark the doctrine, and the Bodhisattvas use the 'Four Siddhantas' (Worldly Siddhanta, Individual Siddhanta, Antidotal Siddhanta, Supreme Meaning Siddhanta) to expound the profound meaning. The doctrine of 'Non-form' (truth beyond all appearances) is really here. Since this is the case, there are many expedient methods, and there is more than one way to enter the truth. In order to achieve the 'Two Protections' (protecting the nation, protecting oneself), this sutra is expounded. The 'Introduction Chapter' and the other two divisions briefly explain the rituals of the sutras, or the meaning of the eight chapters, and extensively demonstrate the doctrine of this sutra. The title is called 'Sutra on Humane Kings Protecting the Nation through Prajna Paramita', which is the general name of the entire sutra. 'Introduction Chapter, First', is the specific name within the chapter. Although there is only one general name, it has four aspects of meaning: the principle must return to truth, and the intention lies in protecting the nation. First, 'Buddha Speaks' refers to the 'Dharma King' (Buddha) who should be invited, who has perfected both self-enlightenment and benefiting others, and expounds the subtle Dharma, so it is said that 'Buddha Speaks'. Second, 'Humane King' refers to the king who can request the Dharma. 'Humane' means forbearance, being able to tolerate both good and evil; 'King' means returning, being returned to by the masses, so it is called 'Humane King'. Third, 'Protecting the Nation' explains the purpose of inviting the Buddha to speak the Dharma. Fourth, 'Prajna Paramita Sutra' clarifies that it can protect the Dharma. 'Prajna' means wisdom, and 'Paramita' means reaching the other shore, meaning reaching the shore of 'Nirvana' by the power of wisdom. 'Sutra' (sutra) is called 'sutram', which is translated here as 'connecting sutra', 'connecting' means to be in accordance with, in accordance with the truth, and in accordance with the capacity of sentient beings. 'Sutra' also has two meanings, one is penetration, and the other is upholding. Penetrating the phenomena of all dharmas and upholding sentient beings, so it is called 'Sutra'. From the perspective of the able and the object
請及能所護。以稱經因。序謂由序。起正說之由致。品謂品類。或是義類。我聞等義類相從。攝義各別。名之為品。八品之內。此品最初。名為第一。故言。
佛說仁王護國般若波羅蜜經序品第一。
第二辨所詮宗能詮教體者。自有兩門。先辨教體。后顯宗旨。然出教體諸宗不同。薩婆多宗。毗曇俱舍。及舊毗婆沙。皆有兩說。一說音聲。二名句文。雖有兩說。而無別判。新翻俱舍第一。具申兩釋。亦無別判。正理第三敘兩師說。亦同俱舍。兼有問答。故正理第三卷頌曰。牟尼說法蘊數有八十千。彼體語或名。此色行蘊攝。論云。有說。佛教語為自性。彼說法蘊。皆色蘊攝。語用音聲為自性故。有說。佛教名為自性。彼說法蘊。皆行蘊攝。名不相應行為性故。問語教異名。教容是語。名教別體。教何是名。彼作是釋。要由有名。乃說為教。是故佛教體即是名。所以者何。詮義如實。故名佛教。名能詮義。故教是名。由是佛教定名為體。舉名為首。以攝句文。顯宗第三亦同正理。解云。西方諸師傳作此釋。俱舍正理各有所歸。所以者何。令物生喜。音聲為勝。若依詮法。名等即強。故知所對皆有準據。由斯兩說。皆是正義。依大婆沙百二十六。具申兩說。評家正義以聲為體。故彼論云。問如是佛教以何為體
【現代漢語翻譯】 現代漢語譯本 請盡力保護（佛法），因為稱念經文是重要的因緣。序品，顧名思義，是由序言引出正文的緣由。品，指的是品類，或者說是義理的分類。如『我聞』等義理相近的內容歸為一類，各自包含不同的意義，這樣的分類就稱為『品』。在全部八品之中，此品是最初的一品，所以稱為『第一』。 因此說：『佛說仁王護國般若波羅蜜經序品第一』。 第二部分辨析所詮釋的宗旨和能詮釋的教體，分為兩個方面：先辨析教體，后闡明宗旨。然而，關於教體的說法，各個宗派的觀點不同。薩婆多宗（Sarvastivada），以及《毗曇》（Abhidhamma）、《俱舍》（Abhidharmakosa），和舊的《毗婆沙》（Vibhasa）都有兩種說法：一種認為是音聲，另一種認為是名句文。雖然有兩種說法，但沒有明確的判決。新翻譯的《俱舍論》（Abhidharmakosa）第一卷，詳細闡述了這兩種解釋，也沒有明確的判決。《正理》（Nyayanusara）第三卷敘述了兩位論師的說法，與《俱舍論》（Abhidharmakosa）相同，並且有問答。所以《正理》（Nyayanusara）第三卷的頌文說：『牟尼（Muni，釋迦牟尼佛的尊號）說法所包含的法蘊數量有八萬四千，它們的本體是語言或者名稱，這些都屬於色蘊和行蘊所包含的。』論中說：『有人說，佛教的本體是語言，這些說法所包含的法蘊，都屬於色蘊所包含的，因為語言的功用是以音聲為本體。』有人說，佛教的本體是名稱，這些說法所包含的法蘊，都屬於行蘊所包含的，因為名稱是不相應行法。』問：語言和教法的名稱不同，教法可以容納語言，名稱和教法是不同的本體，教法為什麼是名稱呢？他們的解釋是：必須要有名稱，才能說是教法。因此，佛教的本體就是名稱。為什麼這樣說呢？因為名稱能夠如實地詮釋義理，所以佛教就是名稱。名稱能夠詮釋義理，所以教法就是名稱。因此，佛教的本體一定是名稱。以名稱為首，來統攝語句和文字。《顯宗》（Abhidharmasamuccaya）第三也與《正理》（Nyayanusara）相同，解釋說：『西方諸位論師傳達的解釋是這樣的。』《俱舍》（Abhidharmakosa）和《正理》（Nyayanusara）各有側重。為什麼這樣說呢？因為使眾生生起歡喜心，音聲更為殊勝；如果依據詮釋佛法，名稱等就更為重要。』由此可知，這兩種說法都有依據。因此，這兩種說法都是正確的。依據《大毗婆沙論》（Mahavibhasa）第一百二十六卷，詳細闡述了這兩種說法，評論家的正義是以音聲為本體。所以該論中說：『問：這樣的佛教以什麼為本體？』
【English Translation】 English version Please protect (the Dharma) with all your might, because reciting scriptures is an important cause and condition. The 'Prologue' chapter, as the name suggests, is the reason why the main text is introduced by the prologue. 'Chapter' refers to categories, or classifications of meanings. For example, contents with similar meanings such as 'Thus I have heard' are classified into one category, each containing different meanings, and such classification is called 'Chapter'. Among all eight chapters, this chapter is the first, so it is called 'First'. Therefore, it is said: 'The Sutra of Humane Kings Who Protect the Nation Prajna Paramita, Chapter 1, Prologue'. The second part distinguishes the doctrine to be interpreted and the teaching body that can interpret it, which is divided into two aspects: first, analyze the teaching body, and then explain the doctrine. However, regarding the statement of the teaching body, the views of various sects are different. Sarvastivada (Sarvastivada), as well as Abhidhamma (Abhidhamma), Abhidharmakosa (Abhidharmakosa), and the old Vibhasa (Vibhasa) have two statements: one is considered sound, and the other is considered name, sentence, and text. Although there are two statements, there is no clear judgment. The newly translated Abhidharmakosa (Abhidharmakosa), Volume 1, elaborates on these two explanations in detail, and there is no clear judgment. Nyayanusara (Nyayanusara), Volume 3, narrates the statements of two masters, which is the same as Abhidharmakosa (Abhidharmakosa), and there are questions and answers. Therefore, the verse in Nyayanusara (Nyayanusara), Volume 3, says: 'The number of Dharma aggregates contained in the Buddha's (Muni, an honorific title for Sakyamuni Buddha) teachings is eighty-four thousand, and their essence is language or name, which all belong to the aggregates of form and action.' The treatise says: 'Some say that the essence of Buddhism is language, and the Dharma aggregates contained in these teachings all belong to the aggregate of form, because the function of language is based on sound.' Some say that the essence of Buddhism is name, and the Dharma aggregates contained in these teachings all belong to the aggregate of action, because name is a non-corresponding action Dharma.' Question: The names of language and teaching are different, teaching can accommodate language, name and teaching are different entities, why is teaching name? Their explanation is: there must be a name before it can be said to be teaching. Therefore, the essence of Buddhism is name. Why is this so? Because name can truly interpret the meaning, so Buddhism is name. Name can interpret the meaning, so teaching is name. Therefore, the essence of Buddhism must be name. Take name as the head to govern sentences and words. Abhidharmasamuccaya (Abhidharmasamuccaya) 3 is also the same as Nyayanusara (Nyayanusara), explaining: 'The explanation conveyed by the Western masters is like this.' Abhidharmakosa (Abhidharmakosa) and Nyayanusara (Nyayanusara) have their own emphasis. Why is this so? Because making sentient beings happy, sound is more superior; if based on interpreting the Dharma, names, etc. are more important.' From this, it can be known that both statements have a basis. Therefore, both statements are correct. According to Mahavibhasa (Mahavibhasa), Volume 126, these two statements are elaborated in detail, and the commentator's righteousness is based on sound. Therefore, the treatise says: 'Question: What is the essence of such Buddhism?'
。為是語業。為是名等。答應作是說。語業為體。問若爾次後所說當云何通。如說佛教名何法。答謂名身句身文身。次第行列。次第安布。次第建立。答後文為顯佛教作用。不欲開示佛教自體。謂次第行列安布建立名句文身。是佛教用。有說。佛教名等為體。問若爾此文所說當云何通。如說佛教云何。答謂佛語言唱詞評論語音語路語業語表。是謂佛教。答依展轉因。故作是說。如世子孫展轉生法。謂語起名。名能顯義。評家釋云。如是說者語業為體。佛意所說。他所聞故。具說如彼。問定不正理依評家義。答正理師意。理長為正。故別生理。名等為正。又解。眾賢具申兩家問答。非自判定。是故不違評家正義。若依經部以聲為體。就彼宗中。有三師說。一云。十二處中聲處為性。離聲無別名句字故。一云。法處相續假聲以為自性。唯是意識所緣性故。一云。通用假實二聲為體。前二義故。若依大乘。諸教不同。有處唯聲。如維摩等。佛以一音演說法。眾生隨類各得解。又大界經云。如來一語說法中。演說無量契經海。如是等教。誠證非一。有處但用名等為體。如成唯識云。若名句文不異聲者。法詞無礙境應無別。有處合說聲及名等以為自性。如無垢稱云。或以音聲語言文字而作佛事。有處能詮所詮合說為體。如瑜伽八
【現代漢語翻譯】 現代漢語譯本：這是語業嗎？這是名等嗎？回答應當這樣說：語業是它的本體。問：如果這樣，那麼接下來所說的應當如何解釋呢？例如說，佛教稱為什麼法？答：稱為名身、句身、文身，次第排列，次第安布，次第建立。答：後面的文字是爲了顯示佛教的作用，不是爲了開示佛教的自體。所謂次第排列、安布、建立名句文身，是佛教的作用。有人說，佛教以名等為本體。問：如果這樣，那麼這段文字所說的應當如何解釋呢？例如說，佛教是什麼？答：是指佛的語言、唱詞、評論、語音、語路、語業、語表，這就是佛教。答：這是依據輾轉相因的關係而說的。例如世間的子孫輾轉相生，所謂語生起名，名能夠顯明意義。評家解釋說，這樣說的人認為語業是本體，佛的意思是這樣說的，因為他人聽到了。詳細的解釋就像上面所說的那樣。問：這一定是不正當的道理，依據評家的意義來說。答：正理師的意見是，道理長處為正，所以另外建立正理，以名等為正。又解釋說，眾賢詳細地陳述了兩家的問答，不是自己判定，所以不違背評家的正義。如果依據經部，以聲音為本體。在他們的宗派中，有三種說法。一種說法是，在十二處（dvādaśa āyatana）中，聲處（śabda-āyatana）是它的自性，離開聲音就沒有其他的名句字。一種說法是，法處（dharma-āyatana）相續假借聲音作為它的自性，僅僅是意識所緣的自性。一種說法是，通用假實兩種聲音作為本體，因為前兩種意義。如果依據大乘（Mahāyāna），各種教義不同。有的地方僅僅用聲音，例如《維摩經》等，佛用一種聲音演說法，眾生隨著各自的類別而理解。又《大界經》說，如來用一句話說法，演說無量的契經海。像這樣的教義，證據不止一個。有的地方只用名等作為本體，例如《成唯識論》說，如果名句文和聲音沒有差別，那麼法、詞的無礙境界應該沒有差別。有的地方合起來說聲音和名等作為自性，例如《無垢稱經》說，或者用音聲語言文字來做佛事。有的地方能詮（指能表達意義的）和所詮（指所表達的意義）合起來說作為本體，例如《瑜伽師地論》第八卷 English version: Is this verbal karma? Is this name, etc.? The answer should be given as follows: Verbal karma is its substance. Question: If that is the case, how should what is said next be explained? For example, what is Buddhism called? Answer: It is called name-body (nāma-kāya), sentence-body (pada-kāya), and word-body (vyañjana-kāya), arranged in order, placed in order, and established in order. Answer: The following text is to show the function of Buddhism, not to reveal the self-nature of Buddhism. The so-called arranging, placing, and establishing name-body, sentence-body, and word-body are the functions of Buddhism. Some say that Buddhism takes name, etc., as its substance. Question: If that is the case, how should this text be explained? For example, what is Buddhism? Answer: It refers to the Buddha's language, chanting, commentary, voice, speech, verbal karma, and verbal expression, which is called Buddhism. Answer: This is said based on the relationship of interdependent causation. For example, the descendants of the world are born one after another, so-called speech gives rise to name, and name can reveal meaning. The commentator explains that those who say this consider verbal karma as the substance, which is what the Buddha meant, because others heard it. The detailed explanation is as mentioned above. Question: This must be an incorrect reasoning, according to the commentator's meaning. Answer: The intention of the logician is that the strength of reason is correct, so another logic is established, and name, etc., are considered correct. Another explanation is that all the wise ones have stated the questions and answers of the two schools in detail, without making their own judgments, so it does not violate the commentator's correct meaning. If based on the Sautrāntika school, sound is taken as the substance. In their school, there are three views. One view is that among the twelve āyatanas, the sound-āyatana is its nature, and there are no other name-sentences-words apart from sound. One view is that the dharma-āyatana continuously borrows sound as its nature, which is only the nature of what is perceived by consciousness. One view is that both real and unreal sounds are commonly used as the substance, because of the first two meanings. If based on Mahāyāna, the various teachings are different. In some places, only sound is used, such as in the Vimalakīrti Sutra, where the Buddha uses one sound to expound the Dharma, and sentient beings understand it according to their respective categories. Also, the Mahāvyūha Sutra says that the Tathāgata expounds the immeasurable ocean of sutras in one word. Such teachings have more than one piece of evidence. In some places, only name, etc., are used as the substance, such as in the Vijñaptimātratāsiddhi, which says that if name-sentence-word are not different from sound, then the unobstructed realm of Dharma and words should have no difference. In some places, sound and name, etc., are combined as the self-nature, such as in the Vimalakīrti Nirdeśa Sutra, which says that Buddhist activities are performed through sound, language, and writing. In some places, the signifier (that which expresses meaning) and the signified (that which is expressed) are combined as the substance, such as in the Yogācārabhūmi-śāstra, volume eight
【English Translation】 English version: Is this verbal karma? Is this name, etc.? The answer should be given as follows: Verbal karma is its substance. Question: If that is the case, how should what is said next be explained? For example, what is Buddhism called? Answer: It is called name-body (nāma-kāya), sentence-body (pada-kāya), and word-body (vyañjana-kāya), arranged in order, placed in order, and established in order. Answer: The following text is to show the function of Buddhism, not to reveal the self-nature of Buddhism. The so-called arranging, placing, and establishing name-body, sentence-body, and word-body are the functions of Buddhism. Some say that Buddhism takes name, etc., as its substance. Question: If that is the case, how should this text be explained? For example, what is Buddhism? Answer: It refers to the Buddha's language, chanting, commentary, voice, speech, verbal karma, and verbal expression, which is called Buddhism. Answer: This is said based on the relationship of interdependent causation. For example, the descendants of the world are born one after another, so-called speech gives rise to name, and name can reveal meaning. The commentator explains that those who say this consider verbal karma as the substance, which is what the Buddha meant, because others heard it. The detailed explanation is as mentioned above. Question: This must be an incorrect reasoning, according to the commentator's meaning. Answer: The intention of the logician is that the strength of reason is correct, so another logic is established, and name, etc., are considered correct. Another explanation is that all the wise ones have stated the questions and answers of the two schools in detail, without making their own judgments, so it does not violate the commentator's correct meaning. If based on the Sautrāntika school, sound is taken as the substance. In their school, there are three views. One view is that among the twelve āyatanas (dvādaśa āyatana), the sound-āyatana (śabda-āyatana) is its nature, and there are no other name-sentences-words apart from sound. One view is that the dharma-āyatana continuously borrows sound as its nature, which is only the nature of what is perceived by consciousness. One view is that both real and unreal sounds are commonly used as the substance, because of the first two meanings. If based on Mahāyāna (Mahāyāna), the various teachings are different. In some places, only sound is used, such as in the Vimalakīrti Sutra, where the Buddha uses one sound to expound the Dharma, and sentient beings understand it according to their respective categories. Also, the Mahāvyūha Sutra says that the Tathāgata expounds the immeasurable ocean of sutras in one word. Such teachings have more than one piece of evidence. In some places, only name, etc., are used as the substance, such as in the Vijñaptimātratāsiddhi, which says that if name-sentence-word are not different from sound, then the unobstructed realm of Dharma and words should have no difference. In some places, sound and name, etc., are combined as the self-nature, such as in the Vimalakīrti Nirdeśa Sutra, which says that Buddhist activities are performed through sound, language, and writing. In some places, the signifier (that which expresses meaning) and the signified (that which is expressed) are combined as the substance, such as in the Yogācārabhūmi-śāstra, volume eight
十一云。謂契經體。略有二種。一文。二義。文是所依。義是能依。如是二種。總名一切所知境界。顯揚亦同。所以如是諸教異者。三藏解云。據實皆名句文身聲及文義合說為體。而諸聖教各據一義。故不相違。所以者何。以假從實。用聲為體。離聲無別名句等故。以體從用。名等為體。能詮諸法自性差別。二所依故。假實相藉合說為體。隨闕一種。說不成故。生解究竟必由文義。是故諸說互不相違。依此經文。唯有兩門。一法數門。以名句等四法為體。故下文云。是經名味句。乃至千佛萬佛。說名味句。又下經云。名味句音聲果。文字記句。一切如故。二歸真門。以真如為體。故下經云。法本如重頌如乃至論議如。若廣分別。如解深密經第一卷記。言所詮宗者。諸說不同。略作三釋。一云。此經三種般若。以為宗旨。謂所觀空理。即是實相。能證之智。即是觀照。能詮聖教以為文字。是故觀空品中。說三般若。一云。此經宗明二諦。所以者何。觀空品中。明自利行。教化品中。明利他行。菩薩觀門不出二行。如是二行不出二諦。以真諦故。無能所護。以世諦故。能所二護。自他行成。言二諦者。一者真諦。是其空理。二者世諦。即是有門。二諦品中當廣分別。一云。此經世尊自判。三法輪中無相為宗。故解深密經作
【現代漢語翻譯】 現代漢語譯本 十一、關於『契經體』（Sutra Body），大致有兩種：一是文字（text），二是義理（meaning）。文字是所依賴的基礎，義理是能依賴文字而顯現的。這兩種總稱為一切所知境界（the realm of all that can be known）。《顯揚論》（Xianyang Lun）的觀點也相同。為什麼這些教義的說法不同呢？ 三藏（Tripitaka）的解釋是：實際上，名（name）、句（phrase）、文身（text body）、音聲（sound），以及文義的結合，都可以說是『體』（essence）。而各種聖教經典只是根據其中的一個方面來闡述，所以並不矛盾。為什麼這麼說呢？因為是『假』（conventional truth）從『實』（ultimate truth）而來，用音聲作為『體』，離開了音聲就沒有其他的名、句等存在。從『體』的作用來看，名等可以作為『體』，因為它們能夠詮釋諸法的自性差別，是二者所依賴的基礎。『假』和『實』相互依存，結合起來才能說是『體』，缺少任何一種都不能成立。對於佛法的理解和最終證悟，必然要通過文字和義理。因此，各種說法之間並不矛盾。 根據這段經文，只有兩個方面：一是法數門（the aspect of enumeration of dharmas），以名、句等四法為『體』。所以下文說：『這部經的名字、味道、句子』，乃至『千佛萬佛，說名味句』。又下經說：『名味句音聲果，文字記句，一切如故』。二是歸真門（the aspect of returning to the truth），以真如（Tathata，suchness）為『體』。所以下經說：『法本如，重頌如，乃至論議如』。如果詳細分別，可以參考《解深密經》（Samdhinirmocana Sutra）第一卷的記載。 關於經文所要詮釋的宗旨，各種說法不同，大致有三種解釋：一種說法是，這部經以三種般若（Prajna，wisdom）作為宗旨，即所觀的空理（emptiness），就是實相（reality）；能證悟空性的智慧，就是觀照（contemplation）；能詮釋聖教的，就是文字。因此，在《觀空品》（the chapter on contemplating emptiness）中，闡述了三種般若。 另一種說法是，這部經闡明二諦（two truths）。為什麼這麼說呢？《觀空品》中闡明自利行（practice for one's own benefit），《教化品》（the chapter on teaching and transforming）中闡明利他行（practice for the benefit of others）。菩薩的觀行不出這兩種行為，這兩種行為不出二諦。因為真諦（ultimate truth）的緣故，沒有能守護和所守護的分別；因為世諦（conventional truth）的緣故，有能守護和所守護的分別。自利和他利的行為才能成就。所說的二諦，一是真諦，就是空理；二是世諦，就是有門。關於二諦，在《二諦品》（the chapter on two truths）中會詳細分別。 還有一種說法是，世尊自己判定，這部經以三法輪（three turnings of the Dharma wheel）中的無相（lack of characteristics）為宗旨。所以《解深密經》作了這樣的解釋。
【English Translation】 English version XI. Regarding the 『Sutra Body』 (契經體, Qījīng Tǐ), broadly speaking, there are two aspects: one is the text (文, wén), and the other is the meaning (義, yì). The text is the foundation upon which meaning relies, and meaning is what manifests by relying on the text. These two together are called the realm of all that can be known (一切所知境界, yīqiè suǒ zhī jìngjiè). The view of the 『Xianyang Lun』 (顯揚論) is the same. Why are there different explanations in these teachings? The Tripitaka (三藏, Sānzàng) explains: In reality, name (名, míng), phrase (句, jù), text body (文身, wénshēn), sound (音聲, shēngyīn), and the combination of text and meaning can all be said to be the 『essence』 (體, tǐ). However, various sacred teachings only elaborate based on one of these aspects, so there is no contradiction. Why is this so? Because the 『conventional』 (假, jiǎ) comes from the 『ultimate』 (實, shí), using sound as the 『essence,』 because without sound, there would be no other names, phrases, etc. From the perspective of the function of the 『essence,』 names, etc., can be the 『essence』 because they can explain the self-nature differences of all dharmas and are the foundation upon which the two rely. 『Conventional』 and 『ultimate』 are interdependent and must be combined to be called the 『essence』; lacking either one, it cannot be established. Understanding and ultimate realization of the Dharma must come through text and meaning. Therefore, there is no contradiction between the various explanations. According to this sutra passage, there are only two aspects: one is the aspect of enumeration of dharmas (法數門, fǎ shù mén), taking the four dharmas of name, phrase, etc., as the 『essence.』 Therefore, the following text says: 『The name, taste, and phrase of this sutra,』 and even 『Thousands and ten thousands of Buddhas speak of name, taste, and phrase.』 And the following sutra says: 『Name, taste, phrase, sound, fruit, written record, all are thus.』 The second is the aspect of returning to the truth (歸真門, guī zhēn mén), taking Suchness (Tathata, 真如, zhēn rú) as the 『essence.』 Therefore, the following sutra says: 『The Dharma's origin is Suchness, repeated verses are Suchness, and even discussions are Suchness.』 For detailed distinctions, refer to the records of the first volume of the 『Samdhinirmocana Sutra』 (解深密經). Regarding the purpose that the sutra intends to explain, there are various explanations, roughly three: One explanation is that this sutra takes the three Prajnas (般若, bōrě, wisdom) as its purpose, that is, the emptiness (空理, kōng lǐ) contemplated is reality (實相, shíxiàng); the wisdom that can realize emptiness is contemplation (觀照, guānzhào); and what can explain the sacred teachings is the text. Therefore, in the 『Chapter on Contemplating Emptiness』 (觀空品), the three Prajnas are elaborated. Another explanation is that this sutra clarifies the two truths (二諦, èr dì). Why is this so? The 『Chapter on Contemplating Emptiness』 clarifies the practice for one's own benefit (自利行, zìlì xíng), and the 『Chapter on Teaching and Transforming』 (教化品) clarifies the practice for the benefit of others (利他行, lìtā xíng). A Bodhisattva's contemplation does not go beyond these two practices, and these two practices do not go beyond the two truths. Because of the ultimate truth (真諦, zhēndì), there is no distinction between what can be protected and what is protected; because of the conventional truth (世諦, shìdì), there is a distinction between what can be protected and what is protected. The practices of benefiting oneself and benefiting others can then be accomplished. The two truths are: one is the ultimate truth, which is the principle of emptiness; the other is the conventional truth, which is the gate of existence. The two truths will be elaborated in detail in the 『Chapter on Two Truths』 (二諦品). Yet another explanation is that the World Honored One himself determined that this sutra takes the lack of characteristics (無相, wúxiàng) in the three turnings of the Dharma wheel (三法輪, sān fǎlún) as its purpose. Therefore, the 『Samdhinirmocana Sutra』 makes this explanation.
如是說。初為發趣聲聞乘者。說四諦輪(如四阿含經)次為發趣菩薩乘者。說無相輪(諸般若等)。后為發一切乘者。說了義教。具如彼說。問此無相輪。三性中遣何等此三無性中。依何無性。解云。西方諸師。分成兩釋。一者清辨其遣三性。以立為空。即說空理。以為無相。具如掌珍。二者護法但遣所執。以為無相。如深密等。三無性中。清辨護法。皆依三種無自性。亦以為無相。由斯真諦慈恩三藏各依一宗。真諦三藏。如其次第。具遣三性。立三無性。一遣分別性。立分別無相性。二遣依他。立依他無生性。三遣真實性。立真實無性性。於一真如。遣三性故。立三無性。具如三無性論。是故真諦大同清辨。而差別者。清辨菩薩立而無當。真諦師意存三無性。非安立諦。二慈恩三藏。但遣所執。不遣二性。情有理無。理有情無。二義別故。又三無性如其次第。即說三性。為三無性。故三十唯識言。即依此三性。立彼三無性。具如成唯識深密經等。是故清辨護法二菩薩。各依自宗。以釋此經。問如何得知此經具說三種無性。解云。如解深密經云。或如經一切諸法皆無自性。無生無滅。本來寂靜。自性涅槃。依何密意。世尊自說。一切諸法皆無自性者。具依三種無自性密意。說言一切諸法皆無自性。無生無滅等者。唯依
【現代漢語翻譯】 現代漢語譯本：如是我聞。最初為發起趣向聲聞乘（Sravaka-yana，小乘）的人，宣說四諦法輪（Catuh-satya-dharma-cakra，即四阿含經所載）；其次為發起趣向菩薩乘（Bodhisattva-yana，大乘）的人，宣說無相法輪（Ananimitta-dharma-cakra，如《般若經》等）；最後為發起趣向一切乘（包括聲聞乘、菩薩乘等）的人，宣說了義之教。這些都詳細記載在相關經典中。問：此無相法輪，在三自性（trisvabhava）中遣除了哪一種？在這三種無自性（trisvabhavata）中，又依據哪一種無自性？ 解答：西方的諸位論師，對此分成兩種解釋。第一種是清辨（Bhavaviveka）論師的觀點，他認為遣除三種自性，是爲了建立空性（sunyata）。即宣說空性的道理，作為無相。詳細內容見《掌珍論》。第二種是護法（Dharmapala）論師的觀點，他只遣除對自性的執著，以此作為無相。如《解深密經》等所說。在三種無自性中，清辨和護法都依據三種無自性，也以此作為無相。因此，真諦（Paramartha）、慈恩（Ci'en）三藏法師各自依據一種宗派。 真諦三藏法師，按照順序，分別遣除三種自性，建立三種無自性。一、遣除分別自性（parikalpita-svabhava），建立分別無相性。二、遣除依他自性（paratantra-svabhava），建立依他無生性。三、遣除真實自性（parinispanna-svabhava），建立真實無性性。對於一個真如（tathata），遣除三種自性，所以建立三種無自性。詳細內容見《三無性論》。因此，真諦的觀點大體上與清辨相同，而差別在於，清辨菩薩只是建立空性，而沒有明確的歸屬。真諦法師的意圖在於強調三種無自性，而不是安立諦（satya，真諦）。 慈恩三藏法師，只遣除對自性的執著，不遣除兩種自性（分別自性和依他自性）。情有理無，理有情無，這是兩種不同的意義。又，三種無自性按照順序，即是說三種自性，作為三種無自性。所以《三十唯識論》說：『即依據這三種自性，建立那三種無自性。』詳細內容見《成唯識論》、《解深密經》等。因此，清辨和護法兩位菩薩，各自依據自己的宗派，來解釋這部經。 問：如何得知這部經具足宣說了三種無自性？ 解答：如《解深密經》所說：『或者如經中所說，一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。』依據何種密意，世尊（釋迦牟尼佛）親自說，一切諸法皆無自性？這是依據三種無自性的密意，說一切諸法皆無自性，無生無滅等，只是依據...
【English Translation】 English version: Thus it was said. Initially, for those who aspire to the Sravaka-yana (the Hearer's Vehicle), the Wheel of the Four Noble Truths (Catuh-satya-dharma-cakra) was taught (as in the Four Agamas); next, for those who aspire to the Bodhisattva-yana (the Bodhisattva's Vehicle), the Wheel of the Signless (Ananimitta-dharma-cakra) was taught (such as the Prajna Sutras); and finally, for those who aspire to all vehicles, the definitive teachings were taught. These are all detailed in the respective scriptures. Question: This Wheel of the Signless, which of the three natures (trisvabhava) does it eliminate? And among these three non-natures (trisvabhavata), upon which non-nature does it rely? Answer: The Western masters have divided into two interpretations. The first is the view of Bhavaviveka, who eliminates the three natures in order to establish emptiness (sunyata). That is, he expounds the principle of emptiness as the signless. Details can be found in the 'Karatalaratna' (Palm Jewel). The second is the view of Dharmapala, who only eliminates the attachment to self-nature, taking this as the signless, as stated in the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra) and others. Among the three non-natures, both Bhavaviveka and Dharmapala rely on the three non-natures, also taking this as the signless. Therefore, the Tripitaka masters Paramartha and Ci'en each rely on one school. The Tripitaka master Paramartha, in order, eliminates the three natures and establishes the three non-natures. First, he eliminates the imagined nature (parikalpita-svabhava) and establishes the non-nature of the imagined. Second, he eliminates the dependent nature (paratantra-svabhava) and establishes the non-nature of the dependent arising. Third, he eliminates the perfected nature (parinispanna-svabhava) and establishes the non-nature of the perfected. Regarding one suchness (tathata), he eliminates the three natures, thus establishing the three non-natures. Details can be found in the 'Treatise on the Three Non-Natures'. Therefore, Paramartha's view is largely the same as Bhavaviveka's, but the difference is that Bodhisattva Bhavaviveka only establishes emptiness without a clear affiliation. Master Paramartha's intention is to emphasize the three non-natures, rather than establishing truth (satya). The Tripitaka master Ci'en only eliminates the attachment to self-nature, without eliminating the two natures (the imagined nature and the dependent nature). 'Sentiment exists, but principle does not; principle exists, but sentiment does not' - these are two different meanings. Furthermore, the three non-natures, in order, are said to be the three natures, as the three non-natures. Therefore, the 'Thirty Verses on Consciousness-Only' states: 'Relying on these three natures, the three non-natures are established.' Details can be found in the 'Vijnaptimatrata-siddhi' (Establishment of Consciousness-Only) and the 'Samdhinirmocana Sutra' (Explanation of the Profound Secrets Sutra) and others. Therefore, the two Bodhisattvas, Bhavaviveka and Dharmapala, each rely on their own school to interpret this sutra. Question: How can we know that this sutra fully expounds the three non-natures? Answer: As the 'Samdhinirmocana Sutra' states: 'Or as it is said in the sutra, all dharmas are without self-nature, without arising, without ceasing, originally quiescent, and by nature nirvana.' Based on what hidden meaning did the World-Honored One (Sakyamuni Buddha) himself say that all dharmas are without self-nature? It is based on the hidden meaning of the three non-natures that he said all dharmas are without self-nature, without arising, without ceasing, etc., only based on...
相無自性性說。或可亦依相及勝義無自性說。問若爾如何第二無相。名為不了。解云。據實具說三種無自性性。理無淺深。以隱密相。言一切法無自性等。而不分別配三無性。深密經等。廣顯三種無自性性。是故第三法輪門中。加無自性性四字。意顯別有三無性理。由是名爲了不了義。非理淺深名了不了。若廣分別。如廣百論第十卷中。有三師釋。一瑜伽學徒立依他有。二清辨菩薩說依他空。三護法菩薩雙破兩執。故彼論中雲。第一瑜伽學徒。以理標宗云。分別所執法體是無。因緣所生法體是有。由斯感果。輪迴三有。或修加行。證三菩提。乃至廣說。為證此義。引經頌云。遍計所執無。依他起性有。妄分別失壞。隨增減二邊。第二清辨釋此經云。名是遍計所執。義是依他起性。名于其義非有故無。義隨世間非無故有。不可引此證有依他。次瑜伽學徒破彼釋經。文有三節。初總據非理。次別顯四失。后結破違經。初總破云。此釋不然。義相違故。次四失者。一若名于義非有故無。義亦于名是無何有。二又于其義所立名言。既因緣生。如義應有。三若妄所執能詮性無。妄執所詮其性豈有。四名隨世俗有詮表能。汝不許為依他起性義亦隨俗假說有能。何不許為遍計所執。后結假云。世俗假立能詮所詮。無應並無。有應齊有
【現代漢語翻譯】 現代漢語譯本 相無自性性說：或許也可以依據相無自性（lakṣaṇa-niḥsvabhāvatā，事物表象的無自性）和勝義無自性（paramārtha-niḥsvabhāvatā，勝義諦的無自性）來解釋。問：如果這樣，為什麼第二法輪所說的『無相』是不了義呢？答：根據實際情況，完整地宣說三種無自性性（tri-niḥsvabhāvatā，三種無自性）。從道理上講，沒有深淺之分。因為隱晦地宣說『一切法無自性』等等，而不分別對應三種無自性。而《深密經》等經典，廣泛地闡釋了三種無自性性。因此，在第三法輪的教法中，加上『無自性性』這四個字，意在表明另外存在三種無自性的道理。因此，這被稱為不了義，而不是因為道理的深淺而稱為不了義。如果廣為分別，就像《廣百論》第十卷中，有三位論師的解釋。第一位是瑜伽行派的學者，主張依他起性（paratantra-svabhāva）是有。第二位是清辨菩薩，說依他起性是空。第三位是護法菩薩，同時破斥了這兩種執著。所以《廣百論》中說：第一位瑜伽行派的學者，用道理標明宗義說：『分別所執的法體是無，因緣所生的法體是有，因此感受果報，輪迴於三有（trayo bhavaḥ，欲界、色界、無色界）。或者通過修行加行，證得三菩提（trayo bodhiḥ，聲聞菩提、緣覺菩提、菩薩菩提）。』乃至廣說。爲了證明這個意義，引用經文偈頌說：『遍計所執無，依他起性有，妄分別失壞，隨增減二邊。』第二位清辨菩薩解釋這句經文說：『名是遍計所執（parikalpita-svabhāva），義是依他起性。名對於義來說，因為不是實有所以是無；義隨著世間來說，因為不是沒有所以是有。』不能引用這個來證明依他起性是有。接下來，瑜伽行派的學者破斥他對經文的解釋。文中有三個部分。首先總的根據非理進行破斥，其次分別顯示四種過失，最後總結破斥違背經文。首先總的破斥說：『這種解釋不對，因為意義相互矛盾。』其次是四種過失：一、如果名對於義來說，因為不是實有所以是無，那麼義對於名來說，也是無，又有什麼存在呢？二、又對於義所建立的名言，既然是因緣所生，就應該像義一樣是有的。三、如果妄所執的能詮性是無，那麼妄執所詮的性質怎麼會是有呢？四、名隨著世俗而有，具有詮表的功能，你不允許它是依他起性；義也隨著世俗假說為有，具有作用，為什麼不允許它是遍計所執呢？最後總結假立說：世俗假立的能詮和所詮，如果無，就應該一起都無；如果有，就應該一起都有。
【English Translation】 English version The teaching of the nature of no-self-nature of characteristics: Perhaps it can also be explained based on the no-self-nature of characteristics (lakṣaṇa-niḥsvabhāvatā, the absence of inherent existence in the appearances of things) and the no-self-nature of ultimate reality (paramārtha-niḥsvabhāvatā, the absence of inherent existence in the ultimate truth). Question: If so, why is the 'no-characteristic' taught in the second turning of the Dharma wheel considered provisional (neyārtha)? Answer: According to the actual situation, the three types of no-self-nature (tri-niḥsvabhāvatā, three types of no inherent existence) are fully explained. In terms of reasoning, there is no difference in depth. Because it is implicitly stated that 'all phenomena are without self-nature,' etc., without distinguishing and matching the three no-self-natures. The Saṃdhinirmocana Sūtra and other scriptures extensively explain the three types of no-self-nature. Therefore, in the teachings of the third turning of the Dharma wheel, the four words 'no-self-nature' are added, intending to indicate that there is another principle of three no-self-natures. Therefore, this is called provisional, not because the depth of the reasoning makes it provisional. If explained extensively, as in the tenth volume of the Vastv-ākaraṇa-śāstra, there are explanations by three masters. The first is a Yogācāra scholar, who asserts that dependent nature (paratantra-svabhāva) exists. The second is Bhāviveka Bodhisattva, who says that dependent nature is empty. The third is Dharmapāla Bodhisattva, who refutes both of these attachments simultaneously. Therefore, the Vastv-ākaraṇa-śāstra says: The first Yogācāra scholar, using reasoning, states the doctrine, saying: 'The entities of phenomena grasped by discrimination are non-existent; the entities of phenomena arising from conditions are existent; therefore, one experiences the results and transmigrates through the three realms of existence (trayo bhavaḥ, the desire realm, the form realm, and the formless realm). Or, through practicing the application, one attains the three bodhis (trayo bodhiḥ, śrāvaka-bodhi, pratyekabuddha-bodhi, and bodhisattva-bodhi).' And so on. To prove this meaning, he quotes a verse from scripture, saying: 'The imputed nature is non-existent; the dependent nature is existent; false discrimination is ruined; following the two extremes of increase and decrease.' The second, Bhāviveka Bodhisattva, explains this verse, saying: 'Name is the imputed nature (parikalpita-svabhāva); meaning is the dependent nature. Name is non-existent in relation to meaning because it is not truly existent; meaning is existent according to the world because it is not non-existent.' This cannot be cited to prove that dependent nature exists. Next, the Yogācāra scholar refutes his explanation of the scripture. There are three parts to the text. First, he refutes generally based on unreasonableness; second, he specifically shows four faults; and finally, he concludes by refuting the contradiction with scripture. First, the general refutation says: 'This explanation is not correct, because the meanings contradict each other.' Second, the four faults are: 1. If name is non-existent in relation to meaning because it is not truly existent, then meaning is also non-existent in relation to name, so what exists? 2. Also, the expression established for the meaning, since it arises from conditions, should be existent like the meaning. 3. If the expressive nature of what is falsely grasped is non-existent, then how can the nature of what is falsely grasped be existent? 4. Name exists according to convention and has the function of expressing; you do not allow it to be dependent nature; meaning is also conventionally said to exist and has a function, why do you not allow it to be the imputed nature? Finally, he concludes the hypothetical statement, saying: The expresser and the expressed, which are conventionally established, if they are non-existent, should both be non-existent together; if they are existent, they should both be existent together.
。如今經說一有一無。故汝所言不符經義。次清辨為證己義。復引經言。由立此此名詮于彼彼法。彼皆性非有。由法性皆然。次瑜伽學徒。破此經云。經意不說名于義無。但說所詮法性非有。辨諸法性皆不可詮。名言所詮。皆是共相。諸法自相皆絕名言。自相非無。共相非有。此中略說所詮性無。非謂能詮其性實有。故頌但說彼非有言。不爾應言此性非有。次清辨為證依他性無。復引經中所說略頌。無有少法生。亦無少法滅。凈見觀諸法。非有亦非無。次瑜伽學徒又破此說。此頌意顯遍計所執自性差別。能詮所詮。其體皆空。無生無滅。離執凈見。觀諸世間。因緣所生。非無非有。故此非證依他是無。次清辨菩薩。引經證成依他性空。故契經言。諸法從緣起。緣法兩皆無。能如是正知。名通達緣起。若法從緣生。此法都無性。若法都無性。此法非緣生。次瑜伽學徒。會彼經云。如是二經。說緣生法。雖無自性。而不相違。以從緣生法有二種。一者遍計所執。二者依他起性。此中意明遍計所執自性非有。不說依他。若說依他。都無自性。便撥染凈二法皆無。名惡取空。自他俱損。次清辨云。此妄分別。誰復能遮。得正見時。自當除遣。第三護法菩薩。雙破空有兩執。建立中道。依他起性。非空非有。故彼復云。如是等類
【現代漢語翻譯】 現代漢語譯本：如今經文說既有又無，所以你所說的不符合經義。接下來，清辨爲了證明自己的觀點，又引用經文說：『由於設立這個名稱來詮釋那個法，那些法本質上都是沒有的，因為法的本性都是如此。』 接下來，瑜伽行派的學者反駁這段經文說：『經文的意思不是說名稱對於意義來說是虛無的，而是說被詮釋的法的本性是沒有的。辨析諸法的本性都是不可詮釋的，名稱和言語所詮釋的，都是共相（普遍的特徵）。諸法的自相（獨特的特徵）都是超越名稱和言語的。自相不是沒有，共相不是有。』 這裡簡略地說被詮釋的本性是空無，不是說能詮釋的其本性是實在的。所以頌文只說『那些非有』，否則應該說『這個本性非有』。接下來，清辨爲了證明依他性（緣起性）是空無的，又引用經文中所說的簡略頌文：『沒有絲毫的法產生，也沒有絲毫的法滅亡，以清凈的見地觀察諸法，非有也非無。』 接下來，瑜伽行派的學者又反駁這種說法：『這首頌文的意思是顯示遍計所執（虛妄分別）的自性差別，能詮釋的和所詮釋的，其本體都是空性的，沒有生滅，以遠離執著的清凈見地，觀察諸世間，因緣所生，非無非有。』 所以這不能證明依他性是空無的。接下來，清辨菩薩引用經文來證明依他性是空性的，所以契經說：『諸法從因緣而生起，因緣和法兩者都是空無的，能夠這樣正確地認識，就叫做通達緣起。如果法從因緣而生，這個法就完全沒有自性。如果法完全沒有自性，這個法就不是因緣所生。』 接下來，瑜伽行派的學者會通那段經文說：『像這樣的兩段經文，說緣生法，雖然沒有自性，但是並不矛盾，因為從因緣而生的法有兩種：一種是遍計所執，一種是依他起性。這裡的意思是說明遍計所執的自性是沒有的，不是說依他性。如果說依他性，都無自性，那就否定了染法和凈法，這叫做惡取空，對自己和他人都有損害。』 接下來，清辨說：『這種虛妄分別，誰又能阻止呢？得到正見的時候，自然會消除遣除。』 第三位護法菩薩，同時破斥空和有這兩種執著，建立中道，認為依他起性，非空非有，所以他又說：『像這些等等。』 English version: Now the sutra says both 'is' and 'is not', so what you say does not conform to the meaning of the sutra. Next, Bhāviveka (清辨) to prove his own meaning, again quoted the sutra saying: 'Because of establishing this name to explain that dharma (法), those dharmas are essentially non-existent, because the nature of dharmas is all like this.' Next, the Yogācāra (瑜伽) school refutes this sutra saying: 'The meaning of the sutra is not saying that the name is void for the meaning, but saying that the nature of the dharma being explained is non-existent. Discriminating the nature of all dharmas are unexplainable, the names and words explained are all common characteristics (共相). The self-characteristics (自相) of all dharmas are beyond names and words. Self-characteristics are not non-existent, common characteristics are not existent.' Here it briefly says that the nature being explained is emptiness, not saying that the nature of the explainer is real. So the verse only says 'those are non-existent', otherwise it should say 'this nature is non-existent'. Next, Bhāviveka to prove that dependent nature (依他性) is non-existent, again quoted the brief verse said in the sutra: 'There is not the slightest dharma that arises, nor is there the slightest dharma that ceases, observing all dharmas with pure view, neither existent nor non-existent.' Next, the Yogācāra school again refutes this saying: 'The meaning of this verse is to show the self-nature difference of parikalpita (遍計所執), the explainer and the explained, their substance is all emptiness, without arising or ceasing, observing all worlds with pure view free from attachment, arising from conditions, neither non-existent nor existent.' So this cannot prove that dependent nature is non-existent. Next, Bodhisattva Bhāviveka quoted the sutra to prove that dependent nature is emptiness, so the sutra says: 'All dharmas arise from conditions, both conditions and dharmas are empty, being able to correctly recognize like this, is called understanding dependent origination (緣起). If a dharma arises from conditions, this dharma has no self-nature at all. If a dharma has no self-nature at all, this dharma is not born of conditions.' Next, the Yogācāra school reconciles that sutra saying: 'Like these two sutras, saying that conditioned arising dharmas, although without self-nature, are not contradictory, because there are two kinds of dharmas arising from conditions: one is parikalpita, one is paratantra (依他起性). The meaning here is to explain that the self-nature of parikalpita is non-existent, not saying paratantra. If saying paratantra, all have no self-nature, then it denies both defiled and pure dharmas, this is called bad grasping of emptiness, which is harmful to oneself and others.' Next, Bhāviveka says: 'Who can stop this false discrimination? When one obtains right view, it will naturally be eliminated.' The third Bodhisattva Dharmapāla (護法), simultaneously refutes these two attachments of emptiness and existence, establishes the Middle Way, believes that paratantra, is neither empty nor existent, so he also says: 'Like these and so on.'
【English Translation】 English version: Now the sutra says both 'is' and 'is not', so what you say does not conform to the meaning of the sutra. Next, Bhāviveka (清辨) to prove his own meaning, again quoted the sutra saying: 'Because of establishing this name to explain that dharma (法), those dharmas are essentially non-existent, because the nature of dharmas is all like this.' Next, the Yogācāra (瑜伽) school refutes this sutra saying: 'The meaning of the sutra is not saying that the name is void for the meaning, but saying that the nature of the dharma being explained is non-existent. Discriminating the nature of all dharmas are unexplainable, the names and words explained are all common characteristics (共相). The self-characteristics (自相) of all dharmas are beyond names and words. Self-characteristics are not non-existent, common characteristics are not existent.' Here it briefly says that the nature being explained is emptiness, not saying that the nature of the explainer is real. So the verse only says 'those are non-existent', otherwise it should say 'this nature is non-existent'. Next, Bhāviveka to prove that dependent nature (依他性) is non-existent, again quoted the brief verse said in the sutra: 'There is not the slightest dharma that arises, nor is there the slightest dharma that ceases, observing all dharmas with pure view, neither existent nor non-existent.' Next, the Yogācāra school again refutes this saying: 'The meaning of this verse is to show the self-nature difference of parikalpita (遍計所執), the explainer and the explained, their substance is all emptiness, without arising or ceasing, observing all worlds with pure view free from attachment, arising from conditions, neither non-existent nor existent.' So this cannot prove that dependent nature is non-existent. Next, Bodhisattva Bhāviveka quoted the sutra to prove that dependent nature is emptiness, so the sutra says: 'All dharmas arise from conditions, both conditions and dharmas are empty, being able to correctly recognize like this, is called understanding dependent origination (緣起). If a dharma arises from conditions, this dharma has no self-nature at all. If a dharma has no self-nature at all, this dharma is not born of conditions.' Next, the Yogācāra school reconciles that sutra saying: 'Like these two sutras, saying that conditioned arising dharmas, although without self-nature, are not contradictory, because there are two kinds of dharmas arising from conditions: one is parikalpita, one is paratantra (依他起性). The meaning here is to explain that the self-nature of parikalpita is non-existent, not saying paratantra. If saying paratantra, all have no self-nature, then it denies both defiled and pure dharmas, this is called bad grasping of emptiness, which is harmful to oneself and others.' Next, Bhāviveka says: 'Who can stop this false discrimination? When one obtains right view, it will naturally be eliminated.' The third Bodhisattva Dharmapāla (護法), simultaneously refutes these two attachments of emptiness and existence, establishes the Middle Way, believes that paratantra, is neither empty nor existent, so he also says: 'Like these and so on.'
。隨見不同。分隔聖言。合成多分。互興諍論。各執一邊。既不能除惡見塵垢。詎能契當諸佛世尊所說大乘清凈妙旨。未會真理。隨已執情。自是非他。深可怖畏。應舍執著空有兩邊領悟大乘不二中道。廣說如彼。問護法宗。如成唯識不遣依他。如何此中。說依他起非空非有。解云。護法正言。如成唯識。不遣依他。而今欲成聖天論意。故立中道。而不相違。一云護法正宗。立中道義。而成唯識。述瑜伽宗。故亦不違。
第三顯教所依所為有情。亦有二門。一顯教所依。二所為有情。言所依者。聖教雖眾。要唯三藏二藏十二部經。言三藏。一素怛纜。此云契經。義如上說。二毗奈耶。此云調伏。調伏身語七種非故。或調三業。令不造惡。亦名調伏。三阿毗達磨。此云對法。無漏聖道對境果故。名為對法。或名摩怛尸迦。此云本母。分別法相。能生智故。名為本母。言二藏者。如攝大乘。如是三藏。下乘上乘有差別故。則成二藏。一聲聞藏。二菩薩藏。言十二部者。如解深密。所謂契經。應頌。記別。諷頌。自說。因緣。譬喻。本生。本事。方廣。希法。論議。至二諦品。當廣分別。此經一部。三藏之內。是契經藏。二藏之內。菩薩藏收。十二部中。且初部攝。若廣分別。具如別章。言所為者。有其二義。一就三
【現代漢語翻譯】 現代漢語譯本：隨著所見不同，人們分割聖人的言論，將它們合成為許多不同的部分，互相之間興起爭論，各自堅持自己的一邊。既然不能去除錯誤的見解和塵垢，又怎麼能契合諸佛世尊所說的大乘清凈微妙的宗旨呢？還沒有領會真正的道理，就隨著自己執著的想法，認為自己是對的，別人是錯的，這真是太可怕了。應該捨棄執著于空和有兩邊的極端，領悟大乘不二的中道。更詳細的解釋就像前面說的那樣。有人問：護法（Dharmapala）的宗義，就像《成唯識論》（Vijñaptimātratāsiddhi-śāstra）中不否定依他起性（paratantra-utpāda），為什麼這裡說依他起性非空非有呢？解釋說：護法正確地說，就像《成唯識論》中不否定依他起性，而現在想要成就聖天（Aryadeva）論著的意旨，所以建立中道，這並不矛盾。另一種說法是：護法的正宗，是建立中道的意義，而《成唯識論》是闡述瑜伽行派（Yogācāra）的宗義，所以也不矛盾。 第三，闡明佛教所依據的經典和所為之的有情，也有兩個方面。一是闡明佛教所依據的經典，二是所為之的有情。說到所依據的經典，聖教雖然眾多，但主要就是三藏（Tripiṭaka）和二藏（Dvi-piṭaka）十二部經（Dvādaśāṅga）。說到三藏，一是素怛纜（Sūtra），這裡翻譯為契經，意義如上所述。二是毗奈耶（Vinaya），這裡翻譯為調伏，調伏身語七種過失，或者調伏身口意三業，使之不造惡，也叫做調伏。三是阿毗達磨（Abhidharma），這裡翻譯為對法，因為無漏的聖道能夠對治境界和果報，所以叫做對法。或者叫做摩怛尸迦（Mātṛkā），這裡翻譯為本母，因為分別法相，能夠產生智慧，所以叫做本母。說到二藏，就像《攝大乘論》（Mahāyānasaṃgraha）所說，因為下乘和上乘有差別，所以成為二藏。一是聲聞藏（Śrāvakapiṭaka），二是菩薩藏（Bodhisattvapiṭaka）。說到十二部經，就像《解深密經》（Saṃdhinirmocana-sūtra）所說，包括契經（Sūtra）、應頌（Geya）、記別（Vyākaraṇa）、諷頌（Gāthā）、自說（Udāna）、因緣（Nidāna）、譬喻（Avadāna）、本生（Jātaka）、本事（Ityukta）、方廣（Vaipulya）、希法（Adbhūta-dharma）、論議（Upadeśa）。到二諦品（Satyadvaya）時，應當詳細分別。這部經屬於三藏中的契經藏，二藏中的菩薩藏所收錄，十二部經中，屬於第一部。如果詳細分別，具體內容在其他章節中。說到所為之的有情，有兩種含義。一是就三
【English Translation】 English version: Depending on what they see, people divide the words of the saints, combining them into many different parts, and engaging in disputes with each other, each adhering to their own side. Since they cannot remove the dust and defilements of wrong views, how can they accord with the pure and subtle essence of the Great Vehicle (Mahāyāna) spoken by all the Buddhas and World Honored Ones? Without understanding the true principle, they follow their own clinging thoughts, considering themselves right and others wrong, which is truly terrifying. One should abandon clinging to the two extremes of emptiness and existence, and comprehend the non-dual Middle Way (Madhyamā) of the Great Vehicle. A more detailed explanation is as mentioned before. Someone asks: According to the doctrine of Dharmapala (Dharmapala), as in the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only), the dependent origination (paratantra-utpāda) is not negated, why does this passage say that dependent origination is neither empty nor existent? The explanation is: Dharmapala correctly states, as in the Vijñaptimātratāsiddhi-śāstra, that dependent origination is not negated, but now, in order to fulfill the intention of Aryadeva's (Aryadeva) treatises, the Middle Way is established, which is not contradictory. Another explanation is: Dharmapala's orthodox doctrine establishes the meaning of the Middle Way, while the Vijñaptimātratāsiddhi-śāstra expounds the doctrine of the Yogācāra (Yogācāra) school, so there is no contradiction. Third, clarifying the scriptures relied upon by Buddhism and the sentient beings for whom it is intended also has two aspects: first, clarifying the scriptures relied upon by Buddhism; second, the sentient beings for whom it is intended. Regarding the scriptures relied upon, although the sacred teachings are numerous, they mainly consist of the Tripiṭaka (Tripiṭaka) and the Dvādaśāṅga (Dvādaśāṅga). Regarding the Tripiṭaka, first is the Sūtra (Sūtra), which is translated here as 'scripture that accords with the truth,' and its meaning is as mentioned above. Second is the Vinaya (Vinaya), which is translated here as 'discipline,' disciplining the seven faults of body and speech, or disciplining the three karmas of body, speech, and mind, so that they do not create evil, which is also called discipline. Third is the Abhidharma (Abhidharma), which is translated here as 'counter-dharma,' because the un-leaking sacred path can counteract the realms and retributions, so it is called counter-dharma. Or it is called Mātṛkā (Mātṛkā), which is translated here as 'matrix,' because it distinguishes the characteristics of dharmas and can generate wisdom, so it is called matrix. Regarding the Dvi-piṭaka, as stated in the Mahāyānasaṃgraha (Compendium of the Great Vehicle), because there is a difference between the Lower Vehicle and the Upper Vehicle, it becomes two collections: the Śrāvakapiṭaka (Śrāvakapiṭaka) and the Bodhisattvapiṭaka (Bodhisattvapiṭaka). Regarding the Dvādaśāṅga, as stated in the Saṃdhinirmocana-sūtra (Explanation of the Profound Secrets Sutra), it includes Sūtra (Sūtra), Geya (Geya), Vyākaraṇa (Vyākaraṇa), Gāthā (Gāthā), Udāna (Udāna), Nidāna (Nidāna), Avadāna (Avadāna), Jātaka (Jātaka), Ityukta (Ityukta), Vaipulya (Vaipulya), Adbhūta-dharma (Adbhūta-dharma), and Upadeśa (Upadeśa). When it comes to the Satyadvaya (Satyadvaya) section, it should be distinguished in detail. This scripture belongs to the Sūtra Piṭaka within the Tripiṭaka, and is included in the Bodhisattva Piṭaka within the two Piṭakas, and belongs to the first part of the twelve parts. If distinguished in detail, the specific content is in other chapters. Regarding the sentient beings for whom it is intended, there are two meanings: first, in terms of the three
乘。如解深密三法輪中。一為發趣聲聞乘者。說四諦輪。二為欲發趣菩薩乘者。說無相教。三為發趣一切乘者。說第三輪。故知此經為菩薩說。若依五性。為菩薩性及不定者。故說此經。五姓之義。具如別章。
第四翻譯時代依文正釋。即有二門。一翻譯時代。二依文正釋。言翻譯時代者。此經一部。準下經文。自有兩本。一者廣本。故下散華品云。爾時十六大國王。聞佛所說十方億偈般若波羅蜜經。散華供養。故知此經。亦有廣本。二者略本。梵本雖一。隨譯者異。乃成三本。一者。晉時秦始元年。月支國三藏法師曇摩羅密。晉云法護。翻出一卷。名仁王般若。二者。秦時弘始三年。三藏法師鳩摩羅什。秦言童壽。于常安西明閣逍遙園別館。翻出一本。名仁王護國般若波羅蜜。三者。梁時承聖三年。西天竺優禪差國。三藏法師波羅末陀。梁云真諦。于豫章寶田寺翻出一卷。名仁王般若經。疏有六卷。雖有三本。晉本創初。恐不周悉。真諦一本隱而不行。故今且依秦時一本(依費長房三寶錄三譯皆言一卷。然費學七入藏目錄。即云兩卷)。
經。如是我聞。
釋曰。自下第二判文正釋。於一部內。即其八品。自有兩判。一依本記。大分為四。一發起分。即初序品。二正說分。謂次五品。三王得護國
【現代漢語翻譯】 現代漢語譯本：關於乘（Yana），如在《解深密經》（Samdhinirmocana Sutra）的三法輪（three turnings of the Dharma wheel）中，第一輪是為那些想要進入聲聞乘（Śrāvakayāna，小乘）的人宣說四聖諦（Four Noble Truths）；第二輪是為那些想要進入菩薩乘（Bodhisattvayāna，大乘）的人宣說無相之教（teachings on signlessness）；第三輪是為那些想要進入一切乘（所有乘）的人宣說。因此可知此經是為菩薩（Bodhisattva）所說。若依據五性（five natures），則是為具有菩薩種性以及不確定種性的人宣說此經。關於五性的意義，詳細內容見其他章節。
第四，翻譯時代，依據經文進行正確的解釋，這有兩方面：一是翻譯的時代，二是依據經文進行正確的解釋。說到翻譯的時代，這部經，根據下面的經文，原本有兩類版本。一是廣本（extensive version），所以下面的《散華品》（Chapter on Scattering Flowers）中說：『當時十六大國王，聽到佛陀所說的十方億偈《般若波羅蜜經》（Prajñāpāramitā Sutra），散花供養。』由此可知此經也有廣本。二是略本（abridged version）。梵文字雖然只有一個，但隨著譯者的不同，形成了三個版本。一是晉朝（Jin Dynasty）時期，秦始元年，月支國（Yuezhi）的三藏法師（Tripitaka Master）曇摩羅密（Dharmarakṣa），晉地稱他為法護，翻譯出一卷，名為《仁王般若》（Renwang般若）。二是秦朝（Qin Dynasty）時期，弘始三年，三藏法師鳩摩羅什（Kumārajīva），秦地稱他為童壽，在常安（Chang'an）西明閣（Ximing Pavilion）逍遙園（Xiaoyao Garden）別館，翻譯出一本，名為《仁王護國般若波羅蜜》（Renwang Huguo般若波羅蜜）。三是梁朝（Liang Dynasty）時期，承聖三年，西天竺（Western India）優禪差國（Ujjain）的三藏法師波羅末陀（Paramārtha），梁地稱他為真諦，在豫章（Yuzhang）寶田寺（Baotian Temple）翻譯出一卷，名為《仁王般若經》（Renwang般若經），疏有六卷。雖然有三個版本，但晉朝的版本是最初的，恐怕不夠周全。真諦的版本隱沒而不流行。所以現在暫且依據秦朝的版本（根據費長房《三寶錄》記載，三個譯本都說是一卷，然而費長房學習的七入藏目錄卻說是兩卷）。
經：如是我聞（Thus have I heard）。
釋曰：下面第二部分是判文正釋，在整部經內，包括八品，自有兩種判法。一是依據原本的記載，大分為四部分：一是發起分（introduction），即最初的《序品》（Introduction Chapter）；二是正說分（main discourse），指接下來的五品；三是國王獲得護國
【English Translation】 English version: Regarding Yana (vehicle), as in the three turnings of the Dharma wheel in the Samdhinirmocana Sutra (解深密經), the first turning is to expound the Four Noble Truths (四諦) for those who aspire to enter the Śrāvakayāna (聲聞乘, Hearer Vehicle); the second turning is to expound the teachings on signlessness (無相教) for those who aspire to enter the Bodhisattvayāna (菩薩乘, Bodhisattva Vehicle); and the third turning is to expound for those who aspire to enter all Yanas. Therefore, it is known that this sutra is spoken for Bodhisattvas (菩薩). If based on the five natures (五性), this sutra is spoken for those with the Bodhisattva nature and those with undetermined natures. The meaning of the five natures is detailed in other chapters.
Fourth, regarding the era of translation, correct explanations are based on the text, which has two aspects: first, the era of translation; second, correct explanations based on the text. Speaking of the era of translation, this sutra, according to the following text, originally had two types of versions. One is the extensive version (廣本), so the Chapter on Scattering Flowers (散華品) below says: 'At that time, the sixteen great kings, hearing the Buddha speak the ten-direction billion-verse Prajñāpāramitā Sutra (般若波羅蜜經), scattered flowers as offerings.' From this, it is known that this sutra also has an extensive version. The second is the abridged version (略本). Although there is only one Sanskrit version, it has formed three versions due to different translators. One is during the Jin Dynasty (晉朝), in the first year of Qin Shi, the Tripitaka Master (三藏法師) Dharmarakṣa (曇摩羅密) from Yuezhi (月支國), known as Fahu (法護) in Jin, translated a volume named 'Renwang般若' (仁王般若). The second is during the Qin Dynasty (秦朝), in the third year of Hongshi, the Tripitaka Master Kumārajīva (鳩摩羅什), known as Tongshou (童壽) in Qin, translated a volume named 'Renwang Huguo般若波羅蜜' (仁王護國般若波羅蜜) at the Ximing Pavilion (西明閣) Xiaoyao Garden (逍遙園) detached building in Chang'an (常安). The third is during the Liang Dynasty (梁朝), in the third year of Chengsheng, the Tripitaka Master Paramārtha (波羅末陀) from Ujjain (優禪差國) in Western India (西天竺), known as Zhen諦 (真諦) in Liang, translated a volume named 'Renwang般若經' (仁王般若經) at Baotian Temple (寶田寺) in Yuzhang (豫章), with six volumes of commentary. Although there are three versions, the Jin Dynasty version is the earliest and may not be comprehensive. Zhen諦's version is hidden and not popular. Therefore, we will temporarily rely on the Qin Dynasty version (according to Fei Changfang's 'Record of the Three Jewels,' all three translations are said to be one volume, but Fei Changfang's study of the seven entries in the catalog says it is two volumes).
Sutra: Thus have I heard (如是我聞).
Explanation: The second part below is the correct explanation of the text. Within the entire sutra, including the eight chapters, there are two types of judgments. One is based on the original records, divided into four parts: one is the introduction (發起分), which is the initial Introduction Chapter (序品); the second is the main discourse (正說分), referring to the following five chapters; the third is the king obtaining protection
分。即受持品。四流通分。即囑累品。今判此經。依佛地論。大分為三。初之一品。名教起因緣分。次有五品。名聖教所說分。後有二品。名依教奉行分。顯已聞等。即是教起所因所緣。故名教起因緣分。正顯聖教所說法門。品類差別。故名聖教所說分。顯彼時眾聞佛聖教。歡喜奉行。故名依教奉行分。即當舊說序正流通。序謂由序。起正說之由致。正即正宗。辨所詮之宗。義。通即流通。攝末代之勝益。
就序分中。文別有二。初明證信序。后爾時十號下辨發起序。然此二序。有三差別。一者名別。一名證信。亦名通序。二名發起。亦名別序。說我聞等。令物生信。名為證信。諸經皆同。名為通序。以放光等發起正宗。名為發起。隨部各別。名為別序。二者時別。一名經前序。未說經時。先發起故。二名經後序。說經以後方始諸故。三者人別。一名如來序。于諸經中佛發起故。二名阿難序。由阿難請方始說故。
就證信中。略有四門。一說事緣起。二說事之意。三辨事多少。四隨事別釋。
言緣起者。如智度論第二捲雲。佛涅槃時。于俱第那竭國薩羅樹間。北首而臥。將入涅槃。爾時阿難親愛未除。未離欲故。心沒憂海。不能自出。爾時長老阿㝹樓豆。語阿難言。汝等是守護佛法藏者。不應如凡
【現代漢語翻譯】 現代漢語譯本：分科判教。分為四分。一教起因緣分，即序品。二所說義分。即方便品、見寶塔品、提婆達多品、持經功德品、安樂行品。三奉教修行分。即受持品。四流通分。即囑累品。現在判釋此經，依據《佛地論》，大體分為三部分。最初的一品，名為教起因緣分。其次有五品，名為聖教所說分。最後有二品，名為依教奉行分。顯現已聞等等，就是教法興起的因緣，所以名為教起因緣分。正式闡明聖教所說的法門，品類的差別，所以名為聖教所說分。顯現當時大眾聽聞佛陀的聖教，歡喜奉行，所以名為依教奉行分。這相當於舊說的序分、正宗分、流通分。序分是由於序文，引出正說的原因。正宗分是辨明所詮釋的宗旨和意義。流通分是攝取末法時代的殊勝利益。 就序分中，文義上分為兩部分。首先闡明證信序，然後從『爾時十號』下開始辨別發起序。然而這兩種序，有三種差別。一是名稱不同，一個叫證信序，也叫通序，一個叫發起序，也叫別序。說『我聞』等等，使眾生生起信心，稱為證信序，所有經典都相同，稱為通序。以放光等等發起正宗，稱為發起序，隨著不同的經典而各不相同，稱為別序。二是時間不同，一個叫經前序，未說經時，先發起。一個叫經後序，說經以後才開始。三是人不同，一個叫如來序，在諸經中由佛陀發起。一個叫阿難（Ānanda）序，由於阿難（Ānanda）的請求才開始說。 就證信序中，大致有四個方面。一是說明事情的緣起，二是說明事情的意義，三是辨別事情的多少，四是隨著事情分別解釋。 說到緣起，如《智度論》第二卷所說：佛陀涅槃時，在拘尸那揭羅國（Kushinagar）的娑羅雙樹（Sal grove）之間，頭朝北躺臥，將要進入涅槃。當時阿難（Ānanda）親近愛戀之心尚未消除，因為沒有脫離慾望，心中沉沒在憂愁的海洋里，不能自己解脫。當時長老阿㝹樓豆（Anuruddha）告訴阿難（Ānanda）說：你們是守護佛法寶藏的人，不應該像凡夫一樣。
【English Translation】 English version: The classification of teachings is divided into four parts: 1. The 'Cause and Condition for the Arising of the Teaching' section, which is the 'Introduction Chapter'. 2. The 'Meaning of What is Said' section, which includes the 'Expedient Means Chapter', 'Vision of the Jeweled Stupa Chapter', 'Devadatta Chapter', 'Merits of the Dharma-Holder Chapter', and 'Peaceful Practices Chapter'. 3. The 'Practicing According to the Teaching' section, which is the 'Encouragement of Holding Fast Chapter'. 4. The 'Circulation' section, which is the 'Entrustment Chapter'. Now, this sutra is interpreted according to the 'Yogacarabhumi-sastra', and is broadly divided into three parts. The first chapter is called the 'Cause and Condition for the Arising of the Teaching' section. The next five chapters are called the 'What the Holy Teaching Says' section. The last two chapters are called the 'Practicing According to the Teaching' section. The manifestation of 'I have heard' and so on, is the cause and condition for the arising of the teaching, so it is called the 'Cause and Condition for the Arising of the Teaching' section. It formally clarifies the Dharma teachings spoken by the Holy Teaching, and the differences in categories, so it is called the 'What the Holy Teaching Says' section. It shows that the assembly at that time heard the Buddha's Holy Teaching, and joyfully practiced it, so it is called the 'Practicing According to the Teaching' section. This is equivalent to the old saying of the introduction, the main teaching, and the circulation. The introduction is due to the introduction, leading to the cause of the main teaching. The main teaching is to distinguish the purpose and meaning of what is being explained. The circulation is to gather the supreme benefits of the future generations. Within the introduction section, the text is divided into two parts. First, it clarifies the 'Credibility Introduction', and then from 'At that time, the Ten Titles' onwards, it distinguishes the 'Initiation Introduction'. However, these two introductions have three differences. First, the names are different. One is called the 'Credibility Introduction', also called the 'General Introduction', and the other is called the 'Initiation Introduction', also called the 'Specific Introduction'. Saying 'I have heard' and so on, causes beings to generate faith, and is called the 'Credibility Introduction', which is the same in all sutras, and is called the 'General Introduction'. Initiating the main teaching with the emission of light and so on, is called the 'Initiation Introduction', which is different according to the different sutras, and is called the 'Specific Introduction'. Second, the times are different. One is called the 'Pre-Sutra Introduction', which initiates before the sutra is spoken. The other is called the 'Post-Sutra Introduction', which only begins after the sutra is spoken. Third, the people are different. One is called the 'Tathagata Introduction', which is initiated by the Buddha in all sutras. The other is called the 'Ananda (Ānanda) Introduction', which only begins to be spoken due to Ananda's (Ānanda) request. Within the 'Credibility Introduction', there are roughly four aspects. First, it explains the origin of the matter. Second, it explains the meaning of the matter. Third, it distinguishes the quantity of the matter. Fourth, it explains each matter separately. Speaking of the origin, as the second volume of the 'Mahaprajnaparamita Sastra' says: When the Buddha was about to enter Nirvana, he lay down with his head facing north between the twin Sala trees (Sal grove) in Kushinagar (Kushinagar). At that time, Ananda's (Ānanda) affection and love had not yet been eliminated, and because he had not detached from desire, his mind was submerged in the ocean of sorrow, unable to free himself. At that time, the elder Anuruddha (Anuruddha) told Ananda (Ānanda): 'You are the guardians of the treasure of the Buddha's Dharma, you should not be like ordinary people.'
人沒憂海。諸有為法。皆是無常。汝何憂愁。又佛世尊手付汝法。汝今愁悶。失所聞事。汝當問佛。佛涅槃后。云何修行。誰當作師。惡口車匿云何共住(長含經第四卷闡拏比丘云何共住)。佛諸經首。作何等語。阿難即以此事問佛。佛告阿難。行四念處。戒經為師。車匿比丘如梵法治(長阿含第四增一阿含三十六。皆云。梵法治者。即是不共語也。廣說如彼)。佛諸經首皆稱如是我聞等語。依集法經及涅槃後分。大同智論恐繁不述。大悲經說。是憂波離教阿難問。所以經論說不同者。二人共教各據一義。亦不相違。
說事意者。略有二種。一為斷疑。二為生信。言斷疑者。真諦記云。微細律說。阿難比丘。當升高座出法藏時。身即如佛。具諸相好。若下高座。還複本形。眾見此瑞。遂有三疑。一疑大師釋迦如來。以慈悲故。從涅槃起。更宣深法。二疑諸佛他方來。三疑阿難轉身成佛。今欲除遣三種疑故。亦說如是我聞等語。明其阿難親從佛聞。非關慈悲從涅槃起。亦非余佛從他方來。又非阿難轉身成佛自說經也。言生信者。妙智度論云。說時方人。欲令眾生心生信故。
事多少者。自有三說。一者真諦七事記中。開為七事。一如是者。標所聞法。一部文理。決定可信。二言我者。出能聞人。即是阿難。
【現代漢語翻譯】 現代漢語譯本：人沒有憂愁的海洋。一切有為法（指由因緣和合而成的世間事物）都是無常的，你為何憂愁呢？而且佛世尊親手將法交付於你，你現在卻愁悶，忘記了所聽聞的教法。你應該去問佛，佛陀涅槃后，應當如何修行？誰可以作為老師？對於惡口的車匿（Channa，佛陀的侍者）應該如何相處（見《長阿含經》第四卷，關於如何與闡拏比丘相處）？佛陀所說的所有經典開頭，應該用什麼樣的話語？阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）就用這些事情請問佛陀。佛陀告訴阿難，要奉行四念處（Four Foundations of Mindfulness），以戒經為師。對於車匿比丘，要用梵法來懲治他（《長阿含經》第四和《增一阿含經》第三十六都說，用梵法懲治，就是不與他說話，詳細的解釋可以參考經文）。佛陀所說的所有經典開頭，都應該稱『如是我聞』等語。依據《集法經》以及《涅槃後分》，與《大智度論》的說法大致相同，因為內容繁多，這裡就不詳細敘述了。《大悲經》說，是優波離（Upali，佛陀的十大弟子之一，持戒第一）教阿難這樣問的。所以經典和論典的說法不同，是因為兩個人共同教導，各自依據一個角度，並不互相違背。 說明事情的用意，大致有兩種：一是爲了斷除疑惑，二是為使眾生生起信心。說到斷除疑惑，真諦（Paramārtha，南朝時期著名佛經翻譯家）的記錄中說，在《微細律》中記載，阿難比丘將要登上高座宣講法藏時，身體就會像佛陀一樣，具足各種相好。如果走下高座，就會恢復原來的樣子。大眾見到這種祥瑞，就產生了三種疑惑：一是懷疑大師釋迦如來（Sakyamuni，佛教的創始人），因為慈悲的緣故，從涅槃中起身，再次宣講深奧的佛法；二是懷疑是其他佛從他方世界而來；三是懷疑阿難轉身變成了佛。現在想要消除這三種疑惑，所以要說『如是我聞』等語，表明是阿難親自從佛陀那裡聽聞的，不是因為慈悲從涅槃中起身，也不是其他佛從他方世界而來，也不是阿難轉身成佛自己說的經。 說到生起信心，《妙智度論》中說，說明時間、地點和人物，是爲了讓眾生心中生起信心。 說到事情的多少，有三種說法。第一種是真諦在《七事記》中，分為七件事。第一，『如是』，標明所聽聞的法，是一部文理通順、可以確信的。
【English Translation】 English version: People have no ocean of sorrow. All conditioned dharmas (referring to worldly things formed by the aggregation of causes and conditions) are impermanent. Why are you sorrowful? Moreover, the World Honored One Buddha personally entrusted the Dharma to you, yet now you are worried and have forgotten the teachings you have heard. You should ask the Buddha, after the Buddha's Nirvana, how should one practice? Who can be the teacher? How should one deal with the foul-mouthed Channa (Channa, Buddha's attendant) (see the fourth volume of the Dirgha Agama Sutra, regarding how to live with the Chanda Bhikshu)? What words should be used at the beginning of all the sutras spoken by the Buddha? Ananda (Ananda, one of the Buddha's ten great disciples, known for his extraordinary memory) then asked the Buddha about these matters. The Buddha told Ananda to practice the Four Foundations of Mindfulness and take the precepts as the teacher. For the Bhikshu Channa, use the Brahma punishment to deal with him (the fourth of the Dirgha Agama Sutra and the thirty-sixth of the Ekottara Agama Sutra both say that the Brahma punishment means not speaking to him; detailed explanations can be found in the sutras). At the beginning of all the sutras spoken by the Buddha, one should say 'Thus have I heard' and so on. According to the Samyukta Agama Sutra and the section after Nirvana, the meaning is roughly the same as in the Mahaprajnaparamita Sastra, but because the content is extensive, it will not be described in detail here. The Maha-karuna Sutra says that it was Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) who taught Ananda to ask this way. Therefore, the different statements in the sutras and treatises are because the two people taught together, each based on one perspective, and they do not contradict each other. The intention of explaining the matter is roughly twofold: first, to dispel doubts, and second, to generate faith in sentient beings. Regarding dispelling doubts, the record of Paramārtha (Paramārtha, a famous translator of Buddhist scriptures during the Southern Dynasties) says that in the Vinaya-vibhanga, it is recorded that when the Bhikshu Ananda is about to ascend the high seat to expound the Dharma Treasury, his body will be like the Buddha's, possessing all kinds of auspicious marks. If he steps down from the high seat, he will return to his original form. When the masses saw this auspicious sign, they had three doubts: first, they suspected that the great teacher Sakyamuni (Sakyamuni, the founder of Buddhism), out of compassion, arose from Nirvana and again expounded the profound Dharma; second, they suspected that it was another Buddha who came from another world; third, they suspected that Ananda had transformed into a Buddha. Now, wanting to eliminate these three doubts, one should say 'Thus have I heard' and so on, indicating that Ananda personally heard it from the Buddha, not because of compassion arising from Nirvana, nor another Buddha coming from another world, nor Ananda transforming into a Buddha and speaking the sutra himself. Regarding generating faith, the Mahaprajnaparamita Sastra says that explaining the time, place, and people is to make sentient beings generate faith in their hearts. Regarding the amount of matters, there are three statements. The first is that Paramārtha, in the 'Record of Seven Matters,' divides it into seven matters. First, 'Thus,' indicates that the Dharma heard is a complete and coherent text that can be believed.
三言聞者。親奉音旨。四一時者。顯所聞法。善會時機。五佛世尊。出能說師。六住處者。顯說有處。七大比丘。顯非獨聞。然此七事總唯四意。初如是者。明所聞法。次我聞者。辨能聞人。次二證所聞法。后二證能聞人。廣說如彼。二依龍猛大智度論。開為六事。一信。二聞。三時。四主。五處。六眾。世親燈論。然說六事。故彼頌言。前三明弟子。后三證師說。一切修多羅法門皆如是。三依親光佛地論中。攝為五事。一總顯已聞。二教起時分。三別顯教主。四顯教起處。五教所被機。
隨事別釋者。雖有七六五事不同。且依五事。以釋此經。于中同異。至文對辨。
言如是我聞者。即是第一總顯已聞。釋有三義。一者。總釋如是我聞。二者。別釋如是我聞。三者。申其合說之意。言總釋者。謂傳佛教曼殊室利及阿難等。皆作此言。如是所說。甚深句義。我昔曾聞。言別釋者。先釋如是。后解我聞。
言如是者。此地諸師雖有多釋。且述西方三藏及論說。西方三藏。略有三說。一真諦三藏云。言如是者。是決定義。有其二種。一文。二理。文是能詮。理即所詮。阿難所傳。文理決定。如佛所說。故曰如是。二長耳三藏釋有三義。一就佛釋。三世諸佛所說無異。故名為如。以同說故。稱之為是。二
依法解。諸法實相。故名為如。如如而說。故稱為是。三依僧辨。阿難所傳不異佛說。故名為如。永離過非。稱之曰是。三菩提留支略為四義。一者發心如是。謂自念言。我當如是發菩提心修諸善行。二者教他如是。教前人言。汝當如是發菩提心修諸善行。三者譬喻如是。是人威德熾盛。如日光明。智慧深廣。猶如大海。面貌端正。猶如滿月。四者決定如是。我如是見聞等。今言如是者。但取第四決定如是。傳法者言。我從佛聞所說理教。我之所說。不多不少。不錯不謬。決定如是。不謬傳之失。故曰如是。依諸論說。亦有三釋。一依功德施。般若論云。如是我聞者。顯示此經是世尊現覺而演。非自所作。二依龍猛。智度論云。如是者。即信也。佛法大海中信為能入。智慧能度。其信順者。言是事如是。其不信者。言此事不如是。廣說如彼。三依親光。佛地論中。為四義故。第一云。如是總言依四義轉。一依譬喻謂當所說如是文句。如我昔聞(此即以今喻古)二依教誨謂告時眾。如是當聽我昔所聞。三依問答。謂有問言。汝當所說昔定聞耶。故此答言如是我聞。四依許可。謂結集時。諸菩薩眾。咸共請言。如汝所聞。當如是說。傳法菩薩便許彼言。如是當說如是我聞。又如是言信可審定。謂如是法。我昔曾聞。此事如
【現代漢語翻譯】 現代漢語譯本 依法解釋，諸法實相，所以叫做『如』。如其本然地宣說，所以稱為『是』。依據僧團的辨正，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）所傳與佛陀所說沒有差異，所以叫做『如』。永遠遠離過失和謬誤，稱之為『是』。三菩提留支（Bodhiruci，北魏時期的著名譯經師）略微解釋為四種含義：第一是發心如是，自己心中想：『我應當這樣發起菩提心，修習各種善行。』第二是教導他人如是，教導他人說：『你應當這樣發起菩提心，修習各種善行。』第三是譬喻如是，這個人威德熾盛，如同太陽的光明；智慧深廣，猶如大海；面容端正，猶如滿月。第四是決定如是，『我如是見聞等等』。現在所說的『如是』，只是取第四種含義，即決定如是。傳法的人說：『我從佛陀那裡聽聞到的道理和教誨，我所說的，不多也不少，沒有錯誤也沒有謬誤，決定就是這樣。』不會有傳達錯誤的過失，所以說『如是』。依據各種論典的說法，也有三種解釋。第一是依據功德施（Gunamati，南印度瑜伽行派論師），《般若論》中說：『如是我聞』，顯示這部經是世尊（釋迦牟尼佛的尊稱）親自覺悟而宣說的，不是自己創作的。第二是依據龍樹（Nagarjuna，大乘佛教中觀學派的創始人），《智度論》中說：『如是』，就是『信』。佛法的大海中，信是能夠進入的，智慧能夠度過。那些相信順從的人，說這件事是這樣的；那些不相信的人，說這件事不是這樣的。詳細的解釋就像那裡所說的。第三是依據親光（Sthiramati，瑜伽行派論師），《佛地論》中，爲了四種含義：第一說，『如是』總括來說依據四種含義而轉變。一是依據譬喻，說將要說的文句就像我過去聽聞的那樣（這是用現在比喻過去）。二是依據教誨，告訴當時的大眾，像這樣應當聽聞我過去所聽聞的。三是依據問答，有人問：『你將要說的，過去確實聽聞過嗎？』所以回答說『如是我聞』。四是依據許可，在結集佛經的時候，各位菩薩大眾，都共同請求說：『像你所聽聞的，應當像這樣說。』傳法的菩薩便答應他們說：『像這樣應當說，如是我聞。』又，『如是』這句話是信實可靠的，意思是說，像這樣的法，我過去曾經聽聞過，這件事是這樣的。
【English Translation】 English version Explained according to the Dharma, the true nature of all phenomena is called 'Thus' (如, Ru). Speaking of Thus as it is, is called 'So' (是, Shi). Based on the discernment of the Sangha (僧, Seng, the Buddhist monastic community), what Ananda (阿難, one of the ten principal disciples of the Buddha, known for his excellent memory) transmitted is no different from what the Buddha said, hence it is called 'Thus'. Being eternally free from faults and errors, it is called 'So'. Bodhiruci (菩提留支, a famous translator of Buddhist scriptures during the Northern Wei dynasty) briefly explains it with four meanings: First, 'Thus' in generating the aspiration, meaning thinking to oneself, 'I should generate the Bodhi mind in this way and cultivate all good deeds.' Second, 'Thus' in teaching others, teaching others, 'You should generate the Bodhi mind in this way and cultivate all good deeds.' Third, 'Thus' in analogy, this person's majestic virtue is blazing, like the light of the sun; their wisdom is profound and vast, like the great ocean; their appearance is dignified, like the full moon. Fourth, 'Thus' in determination, 'I have seen and heard thus, etc.' The 'Thus' mentioned now only takes the fourth meaning, which is 'Thus' in determination. The one who transmits the Dharma says, 'The principles and teachings I have heard from the Buddha, what I say is neither more nor less, neither wrong nor erroneous, it is definitely thus.' There will be no fault of transmitting incorrectly, hence it is said 'Thus'. According to the various treatises, there are also three explanations. First, according to Gunamati (功德施, a Yogacara scholar from South India), the Prajna Treatise says, 'Thus I have heard' shows that this sutra was spoken by the World Honored One (世尊, a title for Shakyamuni Buddha) through his own realization, not created by himself. Second, according to Nagarjuna (龍樹, the founder of the Madhyamaka school of Mahayana Buddhism), the Mahaprajnaparamita-sastra says, 'Thus' is 'faith'. In the ocean of the Buddha's Dharma, faith is what enables entry, and wisdom enables crossing over. Those who believe and obey say that this matter is thus; those who do not believe say that this matter is not thus. The detailed explanation is as described there. Third, according to Sthiramati (親光, a Yogacara scholar), in the Buddhabhumi-sastra, for four meanings: First, it says, 'Thus' generally relies on four meanings to transform. One is based on analogy, saying that the sentences to be spoken are like what I heard in the past (this is using the present to compare with the past). Two is based on teaching, telling the assembly at the time, 'In this way, you should listen to what I heard in the past.' Three is based on questions and answers, someone asks, 'What you are about to say, have you definitely heard it in the past?' Therefore, the answer is 'Thus I have heard'. Four is based on permission, at the time of compiling the sutras, all the Bodhisattvas (菩薩, beings on the path to Buddhahood) together requested, 'As you have heard, you should speak in this way.' The Bodhisattva who transmits the Dharma then agreed with them, 'In this way, I should speak, Thus I have heard.' Furthermore, the word 'Thus' is trustworthy and reliable, meaning that such a Dharma, I have heard in the past, this matter is thus.
是。齊此當說。定無有異(此依信可釋經中所說如是言者。是文殊阿難信可審定之言。謂如是經法。我昔聞此事。如是此經中所明之義。我今當說定無為異也)。又佛地論有三師釋。一云第四。一云四中唯依后二。一云總依四義而說。廣如彼論。
別釋我聞者。先釋我相。后解其聞所言我者。傳法文殊及阿難等。五蘊身上。假立為我。耳根發識。能聞所說。故名為聞。故佛地論云。我謂諸蘊世俗假者。聞謂耳根發識聽受。廢別就總。故言我聞。問佛法中。無人無我。如何諸經皆說我聞。解云。此義諸說不同。依龍猛宗。如智度論第一。說四悉檀中。世界悉檀故說。有我。第一義悉檀故說無我。問豈不中論說實相門中。非我非無我。如何智度論中。說為無我。答不相違。世界悉檀即說為我。第一義中。說為無我。各各為人。或我無我雙遣二執。亦得說言非我非無我。故中論云。諸佛或說我。或說于無我。諸法實相中。非我非無我。若偏對我。即說無我以為實相。若雙遣執。非我非無我。以為實相。各據一義。故不相違。依彌勒宗。瑜伽第六。由四因故。依諸蘊中。假說為我。一為世間言說易故。二欲隨順諸世間故。三為斷除決定無我諸怖畏故。四為宣說自他得失。令其決定信解心故。廣釋四因。如雜集論第十三說
【現代漢語翻譯】 現代漢語譯本： 是。齊此應當說。一定沒有差異（這是依據信可釋經中所說『如是言者』，是文殊（Manjusri，菩薩名）和阿難（Ananda，佛陀的十大弟子之一）信可審定的話。意思是說，這樣的經法，我過去聽聞過這件事，像這樣這部經中所闡明的意義，我現在應當說，一定沒有差異）。另外，《佛地論》有三位論師的解釋，第一種說法是第四義，第二種說法是在四種說法中只依據后兩種，第三種說法是總共依據四種意義而說。詳細內容見《佛地論》。
分別解釋『我聞』，先解釋『我相』，后解釋『聞』。所說的『我』，是傳法的文殊以及阿難等，在五蘊（Skandha，構成人身的五種要素，即色、受、想、行、識）身上，假立為『我』。耳根（Ear faculty，六根之一）發出意識，能夠聽聞所說，所以稱為『聞』。所以《佛地論》說：『我』是指諸蘊的世俗假象，『聞』是指耳根發出意識聽取領受。廢除個別，就總的來說，所以說『我聞』。問：佛法中，無人無我，為什麼各種經典都說『我聞』？解釋說：這個意義的各種說法不同。依據龍猛（Nagarjuna，佛教中觀學派創始人）的宗義，如《智度論》第一卷所說，在四悉檀（Four kinds of explanations，佛陀說法的四種方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）中，因為世界悉檀的緣故，所以說有我；因為第一義悉檀的緣故，所以說無我。問：難道《中論》沒有說在實相門中，非我非無我嗎？為什麼《智度論》中，說是無我呢？答：不相違背。世界悉檀就說是『我』，第一義中，就說是『無我』，各自針對不同的人，或者『我』和『無我』都排除兩種執著，也可以說成『非我非無我』。所以《中論》說：諸佛或者說『我』，或者說『無我』，諸法實相中，非我非無我。如果偏執于『我』，就說『無我』作為實相；如果兩種執著都排除，『非我非無我』作為實相。各自依據一種意義，所以不相違背。依據彌勒（Maitreya，未來佛）的宗義，《瑜伽師地論》第六卷，由於四個原因，依據諸蘊中，假說為『我』：一是爲了世間言說容易；二是想要隨順世間；三是爲了斷除決定無我的各種怖畏；四是爲了宣說自己和他人得失，使他們決定信解。詳細解釋這四個原因，如《雜集論》第十三卷所說。
【English Translation】 English version: Yes. All this should be spoken. There is definitely no difference (This is based on the 'Thus spoken' in the commentary on the Sutra of Trust and Acceptance, which are the words of Manjusri (Manjusri, a Bodhisattva) and Ananda (Ananda, one of the Buddha's ten great disciples) in which they trust and affirm. It means that regarding such a Sutra, I have heard of this matter in the past, and like this, the meaning clarified in this Sutra, I should now speak, and there is definitely no difference). Furthermore, the Buddhabhumi Sutra Sastra has three masters' interpretations, the first saying it is the fourth meaning, the second saying it relies only on the latter two of the four, and the third saying it speaks based on all four meanings. The details are in that treatise.
Separately explaining 'I heard', first explaining 'I-ness', then explaining 'heard'. The 'I' mentioned refers to Manjusri and Ananda, who transmit the Dharma, and others, who falsely establish 'I' on the five Skandhas (Skandha, the five aggregates that constitute a person, namely form, feeling, perception, volition, and consciousness). The ear faculty (Ear faculty, one of the six faculties) generates consciousness, which can hear what is said, so it is called 'heard'. Therefore, the Buddhabhumi Sutra Sastra says: 'I' refers to the worldly illusion of the aggregates, and 'heard' refers to the ear faculty generating consciousness to listen and receive. Abandoning the individual and focusing on the whole, it is said 'I heard'. Question: In the Buddha's teachings, there is no person and no self, so why do all the scriptures say 'I heard'? Explanation: The various interpretations of this meaning differ. According to Nagarjuna's (Nagarjuna, founder of the Madhyamaka school of Buddhism) doctrine, as stated in the first volume of the Mahaprajnaparamita Sastra, among the four kinds of explanations (Four kinds of explanations, the four ways the Buddha teaches, namely the world explanation, the individual explanation, the remedial explanation, and the ultimate explanation), because of the world explanation, it is said that there is an 'I'; because of the ultimate explanation, it is said that there is no 'I'. Question: Doesn't the Madhyamaka-karika say that in the realm of reality, it is neither 'I' nor 'no-I'? Why does the Mahaprajnaparamita Sastra say that it is 'no-I'? Answer: They are not contradictory. The world explanation says 'I', and in the ultimate meaning, it says 'no-I', each addressing different people, or both 'I' and 'no-I' eliminate the two attachments, and it can also be said to be 'neither I nor no-I'. Therefore, the Madhyamaka-karika says: The Buddhas either speak of 'I' or speak of 'no-I', in the reality of all dharmas, it is neither 'I' nor 'no-I'. If one is attached to 'I', then 'no-I' is said to be the reality; if both attachments are eliminated, 'neither I nor no-I' is the reality. Each is based on one meaning, so they are not contradictory. According to Maitreya's (Maitreya, the future Buddha) doctrine, the sixth volume of the Yogacarabhumi-sastra, due to four reasons, falsely establishes 'I' based on the aggregates: first, for the ease of worldly speech; second, to comply with the world; third, to eliminate all fears of definitively no-self; fourth, to proclaim the gains and losses of oneself and others, so that they may have definite faith and understanding. A detailed explanation of these four reasons is given in the thirteenth volume of the Asamskrta-samyukta-abhidharma-sastra.
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所言聞者。自有二義。一依法相。二就唯識。依法相者。諸說不同。薩婆多宗。耳聞非識。法教論師。識聞非耳。成實亦同。譬喻論者。和合能聞。如大婆娑第十三說。今依大乘龍樹菩薩。自有兩釋。一耳聞非識。二和合能聞。如智度論。雖有兩釋。和合為正。正釋聞中。說和合故。依彌勒宗。自有三說。一云耳聞非識。雜集論云。耳界何相。謂能聞聲。又瑜伽云。數於此聲至能聞故。一云識聞非耳。佛地論云。聞謂耳根發識聽受。又瑜伽釋論云。聞謂聽聞。即是耳根發耳識。聞言教故。又解。二論耳聞識非發識。耳根是聞體故。一云。二論和合能聞。根識和合。是聞體故。故雜集云。問為眼見色。為識等耶。答非眼見色。亦非識等。以一切法無作用故。由有和合。假立為見。耳等亦爾。廣說如彼。所以如是諸論異者。為顯聞聲最勝依故。瑜伽等說耳為聞。就分別義故。佛地等云識為聞。為顯諸法無作用故。智度論及雜集等。和合為聞。各據一義。互不相違。依唯識理。以解聞者。自有二釋。故佛地云。有義如來慈悲本願增上緣力。聞者識上文義相生。此文義相。雖親依自善根力起。而就強緣。名為佛說。由耳根力。自心變現。故名我聞。有義。聞者善根本願增上緣力。如來識上文身相生。此文義相。是佛
利他善根所起。名為佛說。聞者識心雖不取得。然似彼相。分明顯現。故名我聞。解云。佛地二師所說。初即那伽犀那。那伽此雲龍。犀那云軍。即是龍軍論師也。不許佛果有色聲等。第二師義。許佛果中具色聲等。護法等宗。皆依后釋。問曰。阿難如來成道日生。經二十年方為侍者。前所說經。皆非親聞。如何諸經皆說我聞。答依報恩經。釋有三義。一者。阿難從他諸天。及諸比丘邊傳聞。二者。佛入世俗心。令阿難知前所說經。三者。前所說經。佛重為說。佛善巧力故。於一法句中。演無量法。能以無量法。為一句義。佛粗示其端。阿難蓋已得知。速利強持力故。問曰。阿難既是聲聞。如何能持大乘經典。答阿難有三。一者阿難陀。持聲聞法。二者阿難賢。持緣覺法。三者阿難海。持摩訶衍。第三阿難持大乘經。故不相違。如金剛仙論。及真諦所引阇王懺悔經說。第三申其合說意者。佛地論云。應知說此如是我聞。意避增減異分過失。謂如是法。我從佛聞。非他展轉。顯示聞者有所堪能。諸有所聞。皆離增減異分過失。非如凡夫無所堪能。諸有所聞。或不能離增減異分。結集法時。傳佛教者。依如來教。初說此言。為令眾生恭敬信受。言如是法我從佛聞。文義決定無所增減。是故聞者。應正聞已。如理思惟。當勤
修學。
經。一時。
釋曰。第二教起時分。西方諸師略有三釋。一菩提留支云。時有多種。謂念日夜。壽等百藏。及一切時。今一時者。正是如來說此經時。二長耳云。時有三種。一迦羅時。此云別相時。如來戒律大戒時。出家時。國王得聞。余不合聞。二三摩耶時。此云破邪見時。謂五部阿含。九分達摩。不簡黑白。一切得聞(五部阿含。是長。增一。中。雜。有部。言九分者。一分別說戒。二世間。三因緣。四界。五同隨得。六名句文。七集定。八集業。九諸蘊。一分有六千偈。六九五十四。合五萬四千偈。如真論部集記第一說)。三世流佈者。如說一時佛在恒河岸。一時在申恕林。今言一時。但依后二。或唯第三。真諦三藏說有十時。恐繁不述。今依諸論。亦有三說。一功德施。般若論云。言一時者。說此經時。余時復說無量經故。二依龍猛。智度論云。時有二種。一迦羅時。通假及實。內外通用。二三摩耶時。唯假非實。經云一時。依三摩耶說。以破實時。說假時故。具說如彼。三依親光。佛地論中。時有三種。一者。說聽究竟。總名一時。故彼論云。言一時者。謂說聽時。此就剎那相續無斷。說聽究竟。總名一時(此即總說一會說法。說聽究竟。總名一時)。若不爾者。字名句等。說聽時異
【現代漢語翻譯】 現代漢語譯本 修學。
經。一時。
釋曰。第二教起時分。西方諸師略有三釋。一菩提留支（Bodhiruci，人名）云：『時有多種，謂念日夜、壽等百藏，及一切時。今一時者，正是如來說此經時。』二長耳云：『時有三種。一迦羅時（Kāla，時間），此云別相時。如來戒律大戒時，出家時，國王得聞，余不合聞。二三摩耶時（Samaya，約定時間），此云破邪見時，謂五部阿含（Āgama，佛經，即《長阿含》、《增一阿含》、《中阿含》、《雜阿含》、《有部阿含》），九分達摩（Dharma，佛法），不簡黑白，一切得聞（五部阿含，是長、增一、中、雜、有部。言九分者，一分別說戒，二世間，三因緣，四界，五同隨得，六名句文，七集定，八集業，九諸蘊。一分有六千偈，六九五十四，合五萬四千偈，如真論部集記第一說）。三世流佈者，如說一時佛在恒河岸，一時在申恕林。今言一時，但依后二，或唯第三。』真諦三藏（Paramārtha，人名）說有十時，恐繁不述。今依諸論，亦有三說。一功德施（Guṇaprabhā，人名），般若論云：『言一時者，說此經時，余時復說無量經故。』二依龍猛（Nāgārjuna，人名），智度論云：『時有二種，一迦羅時，通假及實，內外通用。二三摩耶時，唯假非實，經云一時，依三摩耶說，以破實時，說假時故。』具說如彼。三依親光（Bandhuprabha，人名），佛地論中，時有三種。一者，說聽究竟，總名一時。故彼論云：『言一時者，謂說聽時，此就剎那相續無斷，說聽究竟，總名一時（此即總說一會說法，說聽究竟，總名一時）。』若不爾者，字名句等，說聽時異。
【English Translation】 English version Cultivation and Learning.
Sūtra. At one time.
Explanation: This is the second division, the time of the teaching's arising. The Western masters have roughly three interpretations. First, Bodhiruci (Bodhiruci, a person's name) says: 'There are many kinds of time, such as the thought of day and night, the hundred stores of life, and all times. This 'at one time' is precisely the time when the Tathāgata (如來) spoke this sūtra.' Second, Long-ear says: 'There are three kinds of time. First, Kāla (Kāla, time), which is called the time of distinct characteristics. The time of the great precepts of the Tathāgata's precepts and rules, the time of ordination, when the king may hear it, but others are not fit to hear it. Second, Samaya (Samaya, agreed time), which is called the time of breaking wrong views, referring to the five Āgamas (Āgama, Buddhist scriptures, namely the Dīrgha Āgama, Ekottara Āgama, Madhyama Āgama, Saṃyukta Āgama, and Sarvāstivāda Āgama), and the nine divisions of Dharma (Dharma, Buddhist teachings), without distinguishing between black and white, all may hear it (the five Āgamas are the Dīrgha, Ekottara, Madhyama, Saṃyukta, and Sarvāstivāda. The nine divisions are: 1. Vinaya-vibhaṅga, 2. Matters of the world, 3. Causation, 4. Realms, 5. Attainments, 6. Names, phrases, and sentences, 7. Collection of Samādhi, 8. Collection of Karma, 9. Aggregates. One division has six thousand verses, six nines are fifty-four, totaling fifty-four thousand verses, as stated in the first chapter of the True Treatise Collection Record). Third, the propagation in the world, such as saying 'at one time the Buddha was on the bank of the Ganges River,' 'at one time in the Śiṃśapā forest.' Now, when we say 'at one time,' we rely on the latter two, or only the third.' Paramārtha (Paramārtha, a person's name) says there are ten times, but I will not elaborate for fear of being verbose. Now, according to the treatises, there are also three interpretations. First, Guṇaprabhā (Guṇaprabhā, a person's name), the Prajñā Treatise says: 'When we say 'at one time,' it is the time when this sūtra is spoken, because countless sūtras are spoken at other times.' Second, according to Nāgārjuna (Nāgārjuna, a person's name), the Mahāprajñāpāramitopadeśa says: 'There are two kinds of time, one is Kāla time, which is both provisional and real, and is used both internally and externally. The second is Samaya time, which is only provisional and not real. When the sūtra says 'at one time,' it is spoken according to Samaya, in order to break the real time, and therefore speaks of provisional time.' It is fully explained there. Third, according to Bandhuprabha (Bandhuprabha, a person's name), in the Treatise on the Buddha-bhūmi, there are three kinds of time. The first is when the speaking and listening are completed, which is collectively called 'at one time.' Therefore, that treatise says: 'When we say 'at one time,' it refers to the time of speaking and listening, which is the continuous and uninterrupted moment, and the completion of speaking and listening is collectively called 'at one time' (this is a general explanation of a Dharma assembly, where the completion of speaking and listening is collectively called 'at one time').' If not, the names of words and sentences, etc., would have different times of speaking and listening.
。云何言一(此即反解。若不就其說聽究竟。名一時者。如初說字次名后句。乃至頌品部等說聽時異。云何言一)。二者。一剎那頃能持能說能領能受。故名一時。故彼論云。或能說者。得陀羅尼。於一字中一剎那頃。能持能說一切法門。或能聽者。得凈耳根。一剎那頃。聞一字時。于餘一切法。皆無障礙。悉能領受。故名一時(初也。已上得陀羅尼耳根功德。一剎那頃。能持能說能領能受。故名一時也)。三者。共相會遇。名為一時。故彼論云。或相會遇。時分無別。故名一時。即是說聽共相會遇。同一時義(感聖赴機。更相會遇。名一時也。或可為四。開說聽異為二時故)問一及時。其體是何。答一是數。時即時分。薩婆多宗。及經部宗。無別有法。即用五蘊為性。處界門中有為為性。今依大乘。自有兩釋。一龍猛宗。數及時等。皆無有體。非蘊處界三科所攝。故智度論云。數時等法。實無所有。陰入持所不攝故(持即界也。持自性故)。又彼論云。時方離合一異長短名字。凡人心著。謂是實有。廣說如彼。二彌勒宗。數時即是有為法上分位假立。二十四不相應中。數及時也。五蘊門中。行蘊所攝。界處門中。法處法界。意識境故。佛地論云。時者即是有為法上假立分位(約法相釋)。或是心上分位影像(約唯識
【現代漢語翻譯】 現代漢語譯本 云何言『一』（這是反向解釋。如果不能就其所說聽聞究竟，就稱為『一時』。例如，先說字，然後是名、后句，乃至頌、品、部等，說法和聽聞的時間不同，怎麼能說『一』呢？） 二者，在一剎那間能夠憶持、能夠宣說、能夠領會、能夠接受，所以稱為『一時』。所以那部論典說：『或者能夠宣說的人，得到陀羅尼（總持，此處指記憶力和理解力）。在一字之中，一剎那間，能夠憶持、能夠宣說一切法門。或者能夠聽聞的人，得到清凈的耳根。在一剎那間，聽聞一個字時，對於其餘一切法，都沒有障礙，全部能夠領會接受。』所以稱為『一時』（這是第二種解釋。以上是得到陀羅尼和清凈耳根的功德，在一剎那間，能夠憶持、能夠宣說、能夠領會、能夠接受，所以稱為『一時』）。 三者，共同相遇，稱為『一時』。所以那部論典說：『或者互相會遇，時間沒有差別，所以稱為『一時』。』就是說法者和聽法者共同相遇，是同一個時間的意義（感應聖者降臨，應和聽眾的根機，互相會遇，稱為『一時』。或者可以分為四種情況，把說法和聽法分為兩個時間）。 問：『一時』的本體是什麼？ 答：『一』是數字，『時』是時間。薩婆多宗（一切有部）和經部宗，沒有另外的法，就用五蘊作為它的體性，在處、界門中，以有為法為體性。現在依照大乘的觀點，有兩種解釋： 一、龍猛宗（中觀宗）：數字和時間等，都沒有本體，不屬於蘊、處、界三科所攝。所以《智度論》說：『數字、時間等法，實際上沒有，不被陰、入、持（即界）所包含。』（『持』就是『界』，因為『界』能『持』自性）。又那部論典說：『時間、空間、分離、結合、同一、差異、長短，這些名字，凡夫心執著，認為是真實存在的。』詳細的解釋在那部論典中。 二、彌勒宗（瑜伽行宗）：數字和時間，是有為法上的分位假立。在二十四種不相應行法中，有數字和時間。在五蘊門中，屬於行蘊所攝。在界、處門中，屬於法處、法界，是意識的境界。佛地論說：『時間，就是有為法上假立的分位（從法相的角度解釋）。』或者說是心上的分位影像（從唯識的角度解釋）。
【English Translation】 English version What is meant by 『one time』 (反解)? (This is a reverse interpretation. If one cannot listen to and understand the teaching completely, it is called 『one time』. For example, first the word is spoken, then the name, then the subsequent sentence, and even the sutra, chapter, and section, the time of speaking and listening is different, so how can it be called 『one』?) Secondly, in one kshana (剎那, instant), one can uphold, speak, comprehend, and receive, so it is called 『one time』. Therefore, that treatise says: 『Or the one who can speak obtains Dharani (陀羅尼, total retention, here referring to memory and comprehension). In one word, in one kshana, one can uphold and speak all Dharma teachings. Or the one who can listen obtains pure ear faculties. In one kshana, when hearing one word, there are no obstacles to all other Dharmas, and one can fully comprehend and receive them.』 Therefore, it is called 『one time』 (This is the second explanation. The above is the merit of obtaining Dharani and pure ear faculties, in one kshana, one can uphold, speak, comprehend, and receive, so it is called 『one time』.) Thirdly, meeting together is called 『one time』. Therefore, that treatise says: 『Or meeting each other, there is no difference in time, so it is called 『one time』.』 That is, the speaker and the listener meet together, which is the meaning of the same time (Responding to the arrival of the sage and responding to the faculties of the audience, meeting each other is called 『one time』. Or it can be divided into four situations, dividing speaking and listening into two times). Question: What is the substance of 『one time』? Answer: 『One』 is a number, and 『time』 is time. The Sarvastivada school (薩婆多宗, Everything Exists school) and the Sautrantika school (經部宗, Sutra school) do not have a separate Dharma, but use the five skandhas (五蘊, aggregates) as its nature, and in the realms and spheres, they use conditioned dharmas as its nature. Now, according to the Mahayana (大乘, Great Vehicle) viewpoint, there are two explanations: First, the Nagarjuna (龍猛) school (Madhyamaka school 中觀宗): Numbers and time, etc., have no substance and are not included in the three categories of skandhas, spheres, and realms. Therefore, the Prajnaparamita-sastra (智度論) says: 『Numbers, time, and other dharmas do not actually exist and are not included in the skandhas, entrances, and holders (i.e., realms).』 (『Holder』 is 『realm』 because 『realm』 can 『hold』 its own nature). Also, that treatise says: 『Time, space, separation, combination, sameness, difference, length, these names, ordinary people are attached to them, thinking they are real.』 Detailed explanations are in that treatise. Second, the Maitreya (彌勒) school (Yogacara school 瑜伽行宗): Numbers and time are provisional establishments of divisions on conditioned dharmas. Among the twenty-four non-associated formations, there are numbers and time. In the five skandhas, they are included in the formation skandha. In the realms and spheres, they belong to the sphere of dharmas and the realm of dharmas, which are the objects of consciousness. The Buddhabhumi Sutra (佛地論) says: 『Time is a provisional establishment of divisions on conditioned dharmas (explained from the perspective of Dharma characteristics).』 Or it is an image of divisions on the mind (explained from the perspective of consciousness-only).
釋)。依色心等。總假立故。是不相應行蘊所攝。問何不別顯如下處等。但說一時。答晝夜時分。諸方不定。不可別說。又義不定。或一剎那。或復相續。不可定說。是故總相。但說一時。
經。佛。
釋曰。第三別顯教主。智度論云。說佛法人。有其五種。一佛自說。二弟子說。三神仙說。四諸天說。五化人說。為簡餘四。故標佛也。自覺覺他覺行窮滿。故名為佛。廣如余處。然諸經首標名不同。乃有四種。自有經初唯置佛名。如涅槃等。自有經初唯婆伽婆。如大品等。自有經初雙標兩號。如無上依等。或有經文。二號俱無。如多心等。所以如是諸本異者。多心經等。於一部中。別銀流行。故不標名。余之三句。西方三說。一依真實論。一切經初唯應說佛。故彼論云。問大師十號經中。何故不列餘九。而獨稱佛。答有十義故。一覺勝無敵。二不由他悟。三離二無知(一解脫障無知。二一切智障無知)。四已過睡眠。五譬如蓮華。六自性無染。七具足三義(三義者。一假名佛。即六神通。二寂靜佛。惑不生故三真實佛。即真如也)。八具於三德(一法身。二般若。三解脫)。九具三寶性。十自知令他知。佛具十義。餘名不爾。故諸經首皆稱佛也。廣如本記。二依佛地論。一切經初安薄伽梵。謂具六德。破
【現代漢語翻譯】 現代漢語譯本：解釋：依賴於色（rupa，物質現象）、心（nama，精神現象）等，總括地假立存在，因此屬於不相應行蘊所攝（visamskara-skandha，既非色法，也非心法的行蘊）。問：為什麼不分別顯示如下處所等，而只說『一時』？答：因為晝夜時分、各個方位並不固定，無法分別說明。而且『義』也不固定，或者指一剎那（ksana，極短的時間單位），或者指相續不斷的時間，無法確定地說。因此，總括地只說『一時』。
經：佛。
解釋：第三，分別顯示教主（sasta，導師）。《智度論》（Mahaprajnaparamita-sastra）說，宣說佛法的人有五種：一是佛陀（Buddha）自己宣說，二是弟子（sravaka）宣說，三是神仙（rsi）宣說，四是諸天（deva）宣說，五是化人（nirmana）宣說。爲了區分于其餘四種，所以標明『佛』。自覺、覺他、覺行圓滿，所以稱為佛。詳細內容見其他地方。然而，各部經的首句標明佛名的方式不同，有四種情況：有的經文開頭只寫佛名，如《涅槃經》（Nirvana Sutra）等；有的經文開頭只寫婆伽婆（Bhagavan，世尊），如《大品般若經》（Mahaprajnaparamita Sutra）等；有的經文開頭同時標明兩個名號，如《無上依經》（Anuttara-niscaya Sutra）等；或者有的經文兩個名號都沒有，如《多心經》（Hrdaya Sutra）等。之所以出現這些不同，是因為《多心經》等在一部經中單獨流通，所以不標明佛名。其餘三種說法，是西方的三種觀點：一是依據《真實論》（Tattva-siddhi-sastra），一切經文開頭都應該只說『佛』。因此該論說：問：大師（Mahasasta）的十個名號在經文中，為什麼不列出其餘九個，而只稱『佛』？答：因為有十種含義：一、覺悟殊勝，沒有敵手；二、不由他人開悟；三、遠離兩種無知（一、解脫障無知，二、一切智障無知）；四、已經超越睡眠；五、譬如蓮花；六、自性沒有污染；七、具足三種意義（三種意義是：一、假名佛，即六神通；二、寂靜佛，惑不生起；三、真實佛，即真如）；八、具足三種德行（一、法身，二、般若，三、解脫）；九、具足三寶的體性；十、自己知道也令他人知道。佛具足這十種意義，其餘名號不具備，所以各部經文開頭都稱『佛』。詳細內容見本記。二是依據《佛地論》（Buddhabhumi-sastra），一切經文開頭安立薄伽梵，意思是具足六種功德，能破
【English Translation】 English version: Explanation: Depending on rupa (form, material phenomena), nama (mind, mental phenomena), etc., it is generally and provisionally established, therefore it is included in visamskara-skandha (non-associated formations skandha, formations that are neither material nor mental). Question: Why not specifically show the following places, etc., but only say 'at one time'? Answer: Because the divisions of day and night, and the various directions are not fixed, they cannot be specifically stated. Moreover, the 'meaning' is also not fixed, either referring to a ksana (an extremely short unit of time), or referring to continuous time, which cannot be definitively stated. Therefore, generally speaking, only 'at one time' is mentioned.
Sutra: Buddha.
Explanation: Third, specifically showing the sasta (teacher). The Mahaprajnaparamita-sastra says that there are five kinds of people who expound the Buddha's teachings: first, the Buddha himself expounds; second, the sravakas (disciples) expound; third, the rsis (immortals) expound; fourth, the devas (gods) expound; fifth, the nirmanas (emanations) expound. In order to distinguish from the other four, 'Buddha' is marked. Being self-aware, making others aware, and perfecting the practice of awareness, is why it is called Buddha. Details can be found elsewhere. However, the way the Buddha's name is marked at the beginning of each sutra is different, with four situations: some sutras only write the Buddha's name at the beginning, such as the Nirvana Sutra, etc.; some sutras only write Bhagavan (World Honored One) at the beginning, such as the Mahaprajnaparamita Sutra, etc.; some sutras mark both names at the beginning, such as the Anuttara-niscaya Sutra, etc.; or some sutras have neither name, such as the Hrdaya Sutra, etc. The reason for these differences is that the Hrdaya Sutra, etc., circulates separately within a sutra, so the Buddha's name is not marked. The remaining three statements are three Western viewpoints: first, according to the Tattva-siddhi-sastra, only 'Buddha' should be mentioned at the beginning of all sutras. Therefore, the treatise says: Question: Why are the other nine names of the Mahasasta (Great Teacher) not listed in the sutra, but only 'Buddha' is mentioned? Answer: Because there are ten meanings: first, enlightenment is superior and has no opponent; second, enlightenment is not obtained from others; third, it is free from two kinds of ignorance (first, ignorance that obstructs liberation; second, ignorance that obstructs omniscience); fourth, it has transcended sleep; fifth, it is like a lotus flower; sixth, its nature is not contaminated; seventh, it possesses three meanings (the three meanings are: first, the provisional Buddha, which is the six superknowledges; second, the silent Buddha, because delusion does not arise; third, the true Buddha, which is Suchness); eighth, it possesses three virtues (first, Dharmakaya; second, Prajna; third, liberation); ninth, it possesses the nature of the Three Jewels; tenth, it knows itself and also makes others know. The Buddha possesses these ten meanings, and the other names do not, so all sutras begin with 'Buddha'. Details can be found in the Benji. Second, according to the Buddhabhumi-sastra, Bhagavan is established at the beginning of all sutras, meaning that it possesses six virtues and can break
四魔故。故彼論云。薄伽梵聲。依六義轉。一自在義。永不繫屬諸煩惱故。二熾盛義。是炎猛智火所燒經故。三端嚴義。妙三十二大士相等。所莊飾故。四名稱義。一切殊勝功德圓滿無不知故。五吉祥義。一切世間親近供養。咸稱贊故。六尊貴義。具一切德。常起方便。利益安樂一切有情。無懈廢故。如有頌言。自在熾盛與端嚴。名稱吉祥及尊貴。如是六種義差別。應知總名為薄伽。四魔怨者。煩惱魔。蘊魔。死魔。自在天魔。問佛具十種功德名號。何故如來教傳法者。一切經首。但置如是薄伽梵名。答謂此一名。世咸尊重。故諸外道。皆稱本師。名薄伽梵。又此一名。總攝眾德。餘名不爾。是故經首皆置此名。金剛仙論亦同佛地。廣說婆伽婆。如涅槃經首。及智度論。三依真諦。一切經初皆令雙標佛婆伽婆。故七事記云。佛婆伽婆有其四句。一是佛非婆伽婆。即聲聞二乘觀。世諦證無餘涅槃。在自位中。得名為佛。不修功德行。故非婆伽婆。二是婆伽婆非佛。即是菩薩。修功德故名婆伽婆。既在因位。智慧未滿。不得名佛。三非佛非婆伽婆。即是凡夫。不修功德。故非婆伽婆。不修智慧。故不名為佛。四是佛亦婆伽婆。即是佛世尊。智慧滿故。名為佛。功德具足故。是婆伽婆。若但佛。恐濫二乘。若單婆伽。婆濫菩
【現代漢語翻譯】 現代漢語譯本 四魔的緣故。因此那部論典中說：『薄伽梵』（Bhagavan，世尊）這個稱謂，依據六種含義而使用。一是自在義，因為永遠不被各種煩惱所束縛。二是熾盛義，因為是被猛烈的智慧之火所焚燒過的。三是端嚴義，因為具備微妙的三十二大丈夫相等等莊嚴。四是名稱義，因為一切殊勝功德圓滿而無所不知。五是吉祥義，因為一切世間都親近供養，並都稱讚。六是尊貴義，因為具足一切功德，常起方便，利益安樂一切有情，沒有懈怠和廢止。』 如有頌說：『自在、熾盛與端嚴，名稱、吉祥及尊貴，像這樣六種含義的差別，應當知道總名為薄伽。』 四魔怨指的是：煩惱魔、蘊魔、死魔、自在天魔（他化自在天的魔）。 問：佛具有十種功德名號，為什麼如來教導傳法的人，一切經的首句，只放置『薄伽梵』這個名號？答：因為這個名號，世間普遍尊重，所以各種外道，都稱他們的本師為『薄伽梵』。而且這個名號，總攝一切功德，其餘名號不是這樣。所以經的首句都放置這個名號。《金剛仙論》也和《佛地經論》相同，廣泛地解釋了『婆伽婆』（Bhagavat）。如《涅槃經》的首句，以及《智度論》。三依真諦，一切經的開頭都應該雙重標明『佛』和『婆伽婆』。所以《七事記》說：『佛』和『婆伽婆』有四句：一是『是佛非婆伽婆』，就是聲聞二乘的觀行。在世俗諦中證得無餘涅槃，在自己的位置中，可以被稱為『佛』，但不修功德行，所以不是『婆伽婆』。二是『是婆伽婆非佛』，就是菩薩。因為修功德，所以名為『婆伽婆』，但因為還在因位，智慧未滿，所以不能稱為『佛』。三是『非佛非婆伽婆』，就是凡夫。不修功德，所以不是『婆伽婆』，不修智慧，所以不名為『佛』。四是『是佛亦婆伽婆』，就是佛世尊。智慧圓滿，所以名為『佛』，功德具足，所以是『婆伽婆』。如果只有『佛』，恐怕會和二乘混淆。如果只有『婆伽婆』，恐怕會和菩
【English Translation】 English version Because of the four Maras (demons). Therefore, that treatise says: 'Bhagavan' (Bhagavan, World-Honored One), this title, is used according to six meanings. First, the meaning of independence, because it is never bound by various afflictions. Second, the meaning of blazing, because it has been burned by the fierce fire of wisdom. Third, the meaning of being dignified, because it possesses the subtle thirty-two major marks of a great man, etc. Fourth, the meaning of name, because it is all-knowing due to the perfection of all supreme merits and virtues. Fifth, the meaning of auspiciousness, because all the world approaches and makes offerings, and all praise it. Sixth, the meaning of nobility, because it possesses all merits and virtues, constantly arises with skillful means, benefits and brings happiness to all sentient beings, without laziness or abandonment.' As a verse says: 'Independence, blazing, and dignity, name, auspiciousness, and nobility, like these six kinds of differences in meaning, it should be known that the general name is Bhagavan.' The four Mara enemies refer to: Klesha Mara (affliction demon), Skandha Mara (aggregate demon), Mrtyu Mara (death demon), Deva-putra Mara (celestial son demon, the demon of Paranirmita-vasavartin). Question: The Buddha has ten kinds of meritorious titles, why does the Tathagata (如來) teach those who transmit the Dharma (法), to only place the title 'Bhagavan' at the beginning of all sutras? Answer: Because this title is universally respected in the world, so various heretics call their original teacher 'Bhagavan'. Moreover, this title encompasses all merits and virtues, the other titles are not like this. Therefore, this title is placed at the beginning of the sutras. The Vajrasena Sutra is also the same as the Buddhabhumi Sutra, extensively explaining 'Bhagavat'. Like the beginning of the Nirvana Sutra, and the Mahaprajnaparamita-sastra. According to the three truths, at the beginning of all sutras, both 'Buddha' and 'Bhagavat' should be doubly marked. Therefore, the Saptavastu says: 'Buddha' and 'Bhagavat' have four sentences: First, 'is Buddha but not Bhagavat', which is the contemplation and practice of the Sravakas (聲聞) and Pratyekabuddhas (緣覺). In the mundane truth, they attain Nirvana (涅槃) without remainder, and in their own position, they can be called 'Buddha', but they do not cultivate meritorious deeds, so they are not 'Bhagavat'. Second, 'is Bhagavat but not Buddha', which is the Bodhisattva (菩薩). Because they cultivate meritorious deeds, they are called 'Bhagavat', but because they are still in the causal stage, their wisdom is not yet complete, so they cannot be called 'Buddha'. Third, 'neither Buddha nor Bhagavat', which is the ordinary person. They do not cultivate meritorious deeds, so they are not 'Bhagavat', and they do not cultivate wisdom, so they are not called 'Buddha'. Fourth, 'is Buddha and also Bhagavat', which is the Buddha World-Honored One. Their wisdom is complete, so they are called 'Buddha', and their merits and virtues are complete, so they are 'Bhagavat'. If there is only 'Buddha', it is feared that it will be confused with the two vehicles (聲聞乘 and 緣覺乘). If there is only 'Bhagavat', it is feared that it will be confused with the Bodhi-
薩及轉輪王。若合說者。即是如來。故諸經首皆標兩號。雖有三解。今依此經。同真實論。唯名佛也。
經。住王舍城耆阇崛山中。
釋曰。第四說經處也。國名摩竭提。或云摩竭陀。亦言嘿偈陀。又作摩伽陀。皆梵音訛轉也。正言摩竭陀。此云善勝國。或云無惱害國。一云。摩伽星名。此云不惡。陀者處也。名為不惡處國。亦名星處國。依法華論。如王舍城勝餘城。耆阇崛山勝餘山。以佛在勝處說故。顯此法門勝也。今先解城。后解其山。真諦云。律毗婆沙自有三釋。一云。婆藪王子。初共人民造舍。即為鬼神壞之。唯留王舍。如是至七。太子教言。但更造舍。悉題王舍。於是遂得不毀。因此立名。為王舍城。二云。輪王出世相承住此。故名王舍。三云。四天王共修羅鉆乳海。得為甘露。於此山中起舍。七日守之。然後乃分之。因此立名為王舍城。依智度論。亦有三釋。一云。摩伽陀王。初生一子。一頭兩面四臂。后大成人。有大力勢。治閻浮提之天下。取諸國王一萬八千。置此五山中住。因此立名為王舍城。一云。摩伽王先所住城中失火。一燒一作。如是至七。國人疲役。王即更求住處。見此五山周匝如城即作宮殿。于中止住。故名王舍城。一云。往昔世時。此國有王。名曰廣車。出遊畋獵。遇見五
【現代漢語翻譯】 現代漢語譯本：薩及轉輪王，如果合起來說，就是如來（Tathagata，佛陀的稱號）。所以許多佛經的開頭都標明這兩個稱號。雖然有三種解釋，但現在依照這部經，以及同《真實論》的觀點，都只是指佛陀。
經文：住在王舍城（Rajagrha，古印度摩揭陀國首都）的耆阇崛山（Grdhrakuta，又名鷲峰山）中。
解釋：這是第四個說明講經的地點。國名叫摩竭提（Magadha），或者叫摩竭陀，也叫嘿偈陀，又寫作摩伽陀，這些都是梵語語音的訛變。正確的說法是摩竭陀，這裡翻譯為善勝國，或者無惱害國。還有一種說法是，摩伽是星名，這裡翻譯為不惡，陀是處所的意思。所以叫做不惡處國，也叫星處國。依照《法華論》的說法，王舍城勝過其他城，耆阇崛山勝過其他山，因為佛陀在殊勝的地方說法，顯示這個法門的殊勝。現在先解釋城，后解釋山。真諦（Paramartha，南朝梁代翻譯家）說，《律毗婆沙》（Vinaya-vibhasa）中有三種解釋。一種說法是，婆藪（Vasu）王子最初和人民建造房屋，就被鬼神破壞了，只留下王舍。這樣反覆了七次，太子教導說，只要再建造房屋，都題名為王舍。於是就能夠不被破壞。因此立名為王舍城。第二種說法是，轉輪王（Chakravartin，擁有統治世界的理想明君）出世后相繼住在這裡，所以叫王舍。第三種說法是，四大天王（Four Heavenly Kings）和阿修羅（Asura，一種好戰的神）一起鉆乳海，得到了甘露，於是在這座山中建造房屋，守護了七天，然後才分了甘露。因此立名為王舍城。依照《智度論》（Mahaprajnaparamita-sastra）也有三種解釋。一種說法是，摩伽陀王最初生了一個兒子，一個頭兩個面孔四個手臂。後來長大成人，有很大的力量，統治閻浮提（Jambudvipa，我們所居住的世界）的天下，抓來一萬八千個國王，安置在這五座山中居住。因此立名為王舍城。一種說法是，摩伽王先前居住的城中失火，燒燬后又重建，這樣反覆了七次，國家的人民疲憊不堪。國王就重新尋找住處，看到這五座山周圍像城一樣，就建造宮殿，在其中居住。所以叫王舍城。一種說法是，往昔的時候，這個國家有位國王，名叫廣車，出遊打獵，遇見五
【English Translation】 English version: Saja and Chakravartin (Wheel-Turning King), if spoken together, are the Tathagata (the title of the Buddha). Therefore, many sutras begin by marking these two titles. Although there are three explanations, according to this sutra and the view of the 'Treatise on Truth,' it only refers to the Buddha.
Sutra: Dwelling in Grdhrakuta (Vulture Peak Mountain) in Rajagrha (the capital of ancient Magadha).
Explanation: This is the fourth explanation of the place where the sutra was spoken. The country is called Magadha, or Magadhā, also called Hejie Tuo, and also written as Moga Tuo. These are all corruptions of the Sanskrit pronunciation. The correct saying is Magadha, which is translated here as the country of 'Good Victory,' or the country of 'No Harm.' Another saying is that Moga is the name of a star, which is translated here as 'Not Evil,' and Tuo means place. So it is called the country of 'Not Evil Place,' also called the country of 'Star Place.' According to the 'Treatise on the Lotus Sutra,' Rajagrha is superior to other cities, and Grdhrakuta Mountain is superior to other mountains, because the Buddha spoke the Dharma in a superior place, showing the superiority of this Dharma gate. Now, first explain the city, and then explain the mountain. Paramartha (a translator in the Liang Dynasty of the Southern Dynasties) said that there are three explanations in the 'Vinaya-vibhasa.' One saying is that Prince Vasu initially built houses with the people, but they were destroyed by ghosts and gods, leaving only the king's house. This was repeated seven times, and the prince taught that as long as houses were built again, they should all be titled 'King's House.' Then they could not be destroyed. Therefore, it was named Rajagrha. The second saying is that the Chakravartin (an ideal monarch with world domination) was born and lived here successively, so it is called Rajagrha. The third saying is that the Four Heavenly Kings and the Asuras (a warlike god) drilled the Milk Sea together and obtained nectar. They built houses in this mountain, guarded it for seven days, and then divided the nectar. Therefore, it was named Rajagrha. According to the 'Mahaprajnaparamita-sastra,' there are also three explanations. One saying is that the King of Magadha initially gave birth to a son with one head, two faces, and four arms. Later, he grew up and had great power, ruling the world of Jambudvipa (the world we live in), capturing 18,000 kings and placing them in these five mountains to live. Therefore, it was named Rajagrha. One saying is that the city where the King of Magadha previously lived caught fire, and it was burned and rebuilt, repeating this seven times, and the people of the country were exhausted. The king then sought a new place to live, and seeing that these five mountains were like a city, he built palaces and lived in them. Therefore, it is called Rajagrha. One saying is that in the past, there was a king in this country named Guangche, who went out hunting and encountered five
山周匝峻固。種種嚴妙。即捨本城。於此中住。以王先於此住。故名王舍城也。具說如彼。善見論云。此城最大。縱廣三百由旬。有八億萬戶。八萬聚落。若廣分別。如西域傳。耆阇崛山者。音訛略也。正言姞栗陀羅矩吒山。唐云鷲峰。又云鷲臺。此山既棲鷲鳥。其形又類高臺。故以名鳥。舊云鷲頭。或云鷲嶺。或云靈鷲者。皆一義也。依智度論。釋有二義。一云。山頭似鷲。故云鷲頭。一云。鷲居山頂。故名鷲頭。謂王舍城南。尸陀林中。多諸死人。諸鷲常來食之。還在山頭。時人遂名鷲頭山也。又別記云。靈者仙靈也。此鳥有靈。知人死活。人慾死時。導類彼家。待其送林。則飛下食。而以能懸知故。號靈鷲也。又真諦七事記云。律毗婆沙說。釋迦本行菩薩道時。為化物故。受鷲鳥身。其父母老。而眼失明。為報恩故。求食供養。王舍城中有一長者。入山見之。因問供養有何功德。鷲鳥如法為說。長者大喜言。汝是山中善神。從今以去。盡我餘年。當供養汝。一切諸鳥因此皆得供養。鷲語諸鳥言。汝等當報施主恩。諸鳥不得其意。日日盜他財物遣餉長者。諸人失物。向王陳訴。王問長者。長者依事奉答。王聞驚物遂入山。是鷲為說法。王大歡喜。後送供養。此山因靈鳥所居。故名靈鷲山也。
經。與大比丘
【現代漢語翻譯】 現代漢語譯本：山四周高峻險固，種種莊嚴奇妙。他們離開原來的城池，住到這裡。因為國王先前住在這裡，所以叫做王舍城（Rājagṛha，意為國王的住所）。詳細的說明就像《善見論》里說的那樣。這座城非常大，縱橫三百由旬（Yojana，古印度長度單位），有八億萬戶人家，八萬個村落。如果詳細分別，就像《西域記》里記載的。耆阇崛山（Gṛdhrakūṭa），是音譯的省略。正確的說法是姞栗陀羅矩吒山，唐朝時叫做鷲峰，又叫做鷲臺。這座山既有鷲鳥棲息，形狀又像高臺，所以用鳥的名字命名。舊時叫做鷲頭，或者叫做鷲嶺，或者叫做靈鷲，都是一個意思。根據《智度論》的解釋，有兩種說法。一種說法是，山頭像鷲，所以叫做鷲頭。一種說法是，鷲鳥居住在山頂，所以叫做鷲頭。指的是王舍城南邊的尸陀林（Śītavana，墓地）中，有很多死人，鷲鳥經常來吃，然後回到山頭。當時的人就叫做鷲頭山。另外，《別記》里說，靈，指的是仙靈。這種鳥有靈性，知道人是死是活。人快要死的時候，它會引導同類到那個人家。等到人被送到尸陀林，它們就飛下來吃。因為它能預先知道，所以叫做靈鷲。還有，《真諦七事記》里說，《律毗婆沙》記載，釋迦（Śākya）在修行菩薩道的時候，爲了教化眾生，接受了鷲鳥的身體。它的父母年老，眼睛失明。爲了報答父母的恩情，它求食供養父母。王舍城中有一個長者，進山看見了它，就問供養有什麼功德。鷲鳥如法為長者解說。長者非常高興地說，你是山中的善神。從今以後，直到我去世，我都供養你。所有的鳥因此都得到供養。鷲鳥告訴其他的鳥說，你們應當報答施主的恩情。鳥不明白它的意思，每天偷別人的財物送給長者。人們丟了東西，就向國王陳訴。國王問長者，長者如實回答。國王聽了非常驚訝，就進山，這隻鷲鳥為國王說法。國王非常歡喜，後來送來供養。這座山因為有靈鳥居住，所以叫做靈鷲山。 經：與大比丘
【English Translation】 English version: The mountains are steep and strong all around, adorned with various exquisite features. They abandoned their original city and resided here. Because the king had previously lived here, it is called Rājagṛha (meaning 'the king's residence'). A detailed explanation can be found in the Samantapāsādikā (a commentary on the Vinaya). This city is very large, measuring 300 yojanas (an ancient Indian unit of distance) in length and breadth, with 80 million households and 80,000 villages. For a more detailed account, refer to the Records of the Western Regions. Gṛdhrakūṭa Mountain is a slight phonetic corruption. The correct term is Gijjhakūṭa Mountain, which in the Tang Dynasty was called Vulture Peak or Vulture Terrace. This mountain is inhabited by vultures and its shape resembles a high terrace, hence the name derived from the bird. It was formerly called Vulture Head, or Vulture Ridge, or Holy Vulture, all meaning the same thing. According to the Mahāprajñāpāramitāśāstra, there are two explanations. One is that the mountain peak resembles a vulture's head, hence the name Vulture Head. The other is that vultures reside on the mountain peak, hence the name Vulture Head. It refers to the charnel ground (Śītavana) south of Rājagṛha, where there are many dead people, and vultures often come to eat them and then return to the mountain peak. People at that time called it Vulture Head Mountain. Furthermore, the 'Separate Record' states that 'holy' refers to the holiness of immortals. This bird is spiritual and knows whether a person is dead or alive. When a person is about to die, it guides its kind to that person's house. When the person is sent to the charnel ground, they fly down to eat. Because it can foresee, it is called Holy Vulture. Also, the 'True Meaning of the Seven Matters Record' states that the Vinaya-vibhāṣā says that when Śākya was practicing the Bodhisattva path, he took the form of a vulture to transform beings. His parents were old and their eyes had lost their sight. To repay their kindness, he sought food to support them. A wealthy man in Rājagṛha entered the mountain and saw him, and asked what merit there was in offering support. The vulture explained the Dharma to the wealthy man. The wealthy man was very happy and said, 'You are a benevolent spirit in the mountain. From now on, for the rest of my life, I will support you.' All the birds were thus supported. The vulture told the other birds, 'You should repay the benefactor's kindness.' The birds did not understand its meaning and daily stole other people's property to give to the wealthy man. People lost their belongings and complained to the king. The king asked the wealthy man, who truthfully replied. The king was astonished and entered the mountain, where the vulture preached the Dharma to him. The king was very pleased and later sent offerings. This mountain is called Holy Vulture Mountain because it is inhabited by holy birds. Sutra: With the great Bhikshus
眾八百萬億。
釋曰。自下第五教所被機。于中方二。初別敘贊德。后他方下。總結集會。就別敘中。有十二眾。一聲聞。二緣覺。三菩薩四優婆塞。五優婆夷。六居士。七色天。八欲天。九人王。十雜類。十一他方。十二變化。雖有十二。總攝為三。初十此方。次一他方。后一變化。就聲聞眾。文別有四。一標類辨數。二略明行位。三別贊德。四總結德。此即第一標類辨數。與大比丘眾者。標別異類。類有十二。此即第一明聲聞眾。簡于余乘。故曰聲聞。成實論云。聞法得悟。故曰聲聞。佛地論云。聞佛言音。而入聖道。故曰聲聞。又瑜伽論八十二云。從他聽聞正法言音。又能令聞他正法聲。故曰聲聞。今言比丘眾者。七中別稱。簡尼等六。故言比丘。舉比丘名。顯聲聞眾。文有四節。一與。二大。三比丘。四釋眾也。佛身兼彼。目之為與。又與是共。諸比丘眾。七義共故。名之為與。故智度論云。一處。一時。一心。一戒。一見。一道。一解脫。是名為共。此經與者。即彼共也。所言大者。依智度論。釋有三義。一大。二多。三勝。眾中上故。諸障斷故。王等敬故。名為大也。數甚多故。名之為多。能破九十六種外道異論。故名為勝。依佛地論。大有四釋。一者利根故大。二者無學故大。三者回向大故大。
【現代漢語翻譯】 現代漢語譯本 眾八百萬億。
釋曰：從下文第五部分開始，講述教法所覆蓋的根機。其中分為兩部分。首先是分別敘述讚歎功德，然後是『他方』部分，總結概括。在分別敘述中，有十二類聽眾：一、聲聞（Śrāvaka，聽聞佛陀教導而證悟的修行者）；二、緣覺（Pratyekabuddha，獨自悟道的修行者）；三、菩薩（Bodhisattva，立志普度眾生的修行者）；四、優婆塞（Upāsaka，在家男居士）；五、優婆夷（Upāsikā，在家女居士）；六、居士（泛指在家信徒）；七、色界天人（Rūpadhātu Deva，居住在色界的天神）；八、欲界天人（Kāmadhātu Deva，居住在欲界的天神）；九、人王（人類的君王）；十、雜類（其他各類眾生）；十一、他方（來自其他世界的眾生）；十二、變化（由神通變化而來的眾生）。雖然有十二類，總括起來可以分為三類：前十類是此方世界的眾生，其次是他方世界的眾生，最後是變化而來的眾生。
關於聲聞眾，經文分別有四個部分：一、標明類別，辨別數量；二、簡略說明修行位次；三、分別讚歎功德；四、總結功德。這裡是第一部分，標明類別，辨別數量。『與大比丘眾者』，標明不同類別，類別共有十二種，這裡是第一種，說明聲聞眾，區別于其他乘（Yāna，教法），所以稱為聲聞。《成實論》說：『聽聞佛法而得悟，所以稱為聲聞。』《佛地論》說：『聽聞佛的言語聲音，而進入聖道，所以稱為聲聞。』又《瑜伽師地論》第八十二卷說：『從他人聽聞正確的佛法言音，又能使他人聽聞正確的佛法聲音，所以稱為聲聞。』現在說『比丘眾』，在七種眾中特別稱呼，區別于尼（比丘尼，Bhikkhunī，出家女眾）等六眾，所以說比丘。舉出比丘的名字，來顯示聲聞眾。經文有四個小節：一、與；二、大；三、比丘；四、眾。佛陀的身也包含在其中，所以用『與』字。『與』是共同的意思，諸比丘眾，七種意義是共同的，所以稱為『與』。所以《智度論》說：『一處、一時、一心、一戒、一見、一道、一解脫，這叫做共同。』這部經中的『與』字，就是指這種共同。所說的『大』字，根據《智度論》的解釋，有三種含義：一、大；二、多；三、勝。在眾中是上首，斷除諸種障礙，受到國王等人的尊敬，所以稱為『大』。數量非常多，所以稱為『多』。能夠破斥九十六種外道的不同論點，所以稱為『勝』。根據《佛地論》，『大』有四種解釋：一、根器銳利所以為大；二、已證無學果位所以為大；三、迴向菩提大愿所以為大。
【English Translation】 English version A multitude of eight hundred million.
Explanation: From the fifth section below, it describes the receptive capacities of those who are taught. Within this, there are two parts. First, there is a separate narration praising virtues, and then the 'other realms' section, which summarizes. In the separate narration, there are twelve assemblies: 1. Śrāvakas (listeners, those who attain enlightenment by hearing the Buddha's teachings); 2. Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own); 3. Bodhisattvas (beings who aspire to liberate all sentient beings); 4. Upāsakas (male lay devotees); 5. Upāsikās (female lay devotees); 6. Laypeople (general term for lay followers); 7. Devas of the Form Realm (Rūpadhātu Deva, gods residing in the Form Realm); 8. Devas of the Desire Realm (Kāmadhātu Deva, gods residing in the Desire Realm); 9. Human Kings (rulers of humanity); 10. Miscellaneous (other various beings); 11. Other Realms (beings from other worlds); 12. Transformations (beings created through supernatural powers). Although there are twelve categories, they can be summarized into three: the first ten are beings of this world, the second is beings of other worlds, and the last is beings created through transformation.
Regarding the Śrāvaka assembly, the text has four parts: 1. Identifying the category and distinguishing the number; 2. Briefly explaining the stages of practice; 3. Separately praising virtues; 4. Summarizing virtues. This is the first part, identifying the category and distinguishing the number. 'With the great Bhikṣu (monk) assembly,' it identifies different categories, of which there are twelve. This is the first, explaining the Śrāvaka assembly, distinguishing it from other Yānas (vehicles, teachings), hence called Śrāvaka. The Tattvasiddhi Śāstra says: 'Hearing the Dharma and attaining enlightenment, therefore called Śrāvaka.' The Buddhabhūmi Śāstra says: 'Hearing the Buddha's words and entering the holy path, therefore called Śrāvaka.' Also, the Yogācārabhūmi Śāstra, volume eighty-two, says: 'Hearing the correct Dharma sounds from others, and also enabling others to hear the correct Dharma sounds, therefore called Śrāvaka.' Now saying 'Bhikṣu assembly,' it is a special term among the seven assemblies, distinguishing it from the nuns (Bhikkhunī, female monastic) and the other six assemblies, hence called Bhikṣu. Mentioning the name Bhikṣu reveals the Śrāvaka assembly. The text has four sections: 1. With; 2. Great; 3. Bhikṣu; 4. Assembly. The Buddha's body is also included, hence the word 'with.' 'With' means together, the Bhikṣu assembly, the seven meanings are shared, hence called 'with.' Therefore, the Mahāprajñāpāramitopadeśa says: 'One place, one time, one mind, one precept, one view, one path, one liberation, this is called together.' The word 'with' in this sutra refers to this togetherness. The word 'great,' according to the explanation in the Mahāprajñāpāramitopadeśa, has three meanings: 1. Great; 2. Many; 3. Superior. Being the foremost in the assembly, cutting off all obstacles, and being respected by kings and others, therefore called 'great.' The number is very large, therefore called 'many.' Being able to refute the different arguments of the ninety-six non-Buddhist schools, therefore called 'superior.' According to the Buddhabhūmi Śāstra, 'great' has four explanations: 1. Great because of sharp faculties; 2. Great because of having attained the state of no more learning (Arhat); 3. Great because of dedicating merit to the great aspiration of Bodhi.
四者眾多故大。具說如彼。言比丘者。此云乞士。金剛仙云。比丘是梵語。此方義譯或云破惡。或云怖魔。又本記云。在因名怖魔乞士破惡。至果轉怖魔為殺賊。改乞士為應供。說破惡為不生。又瑜伽第二十九。苾芻有五。一乞丐苾芻(釋云常行乞士)。二自稱苾芻(犯重失戒。而自稱言我是苾芻)。三名想苾芻(雖剃髮染衣。而未有戒。但有名想也)。四破壞煩惱苾芻(得果聖人)。五白四羯磨比丘(凡夫持戒人也)。今此比丘。即是五中。第四第五人也。所言眾。梵音僧伽。此雲和合衆。謂理事二和。故名眾也。佛地論云。並出家僧。故名為眾。智度論云。眾多比丘。一處和合。故名為眾。廣說如彼。八百萬億者。辨數也。問如何不說比丘尼眾。答有二義。一者略故。二就勝故。
經。學無學皆阿羅漢。
釋曰。第二略辨行位。言學無學者。如俱舍論第二十四云。謂八人中。四向三果。皆名有學。為得漏盡常樂學故。第八阿羅漢名為無學。所應修學。此無有故。學無學體。皆是無漏戒定及慧。云何涅槃。非學無學。于異生身。亦成就故。依經部宗。大同大乘。勘今依大乘諸論不同。若依集論。通於異生。名為有學。故彼第二云。求解脫者。所有善法。是有學義。十界四處諸蘊一分。是有學義。于諸學
【現代漢語翻譯】 現代漢語譯本 四者眾多，所以說『大』。具體解釋如前所述。說到『比丘』（bhiksu），這裡的意思是『乞士』。金剛仙說：『比丘』是梵語，在漢地的翻譯有『破惡』或『怖魔』。另外，《本記》中說，在因地時稱為『怖魔乞士破惡』，到了果地，『怖魔』轉為『殺賊』，『乞士』改為『應供』，『破惡』說是『不生』。又《瑜伽師地論》第二十九卷中說，『苾芻』有五種：一是乞丐苾芻（解釋說，是常行乞食的人）；二是自稱苾芻（犯了重罪失去戒律，卻自稱是苾芻）；三是名想苾芻（雖然剃了頭髮，染了袈裟，但沒有受戒，只是有名相而已）；四是破壞煩惱苾芻（證得果位的聖人）；五是白四羯磨比丘（凡夫持戒的人）。現在這裡說的比丘，就是五種中的第四和第五種人。所說的『眾』，梵語是『僧伽』（samgha），這裡的意思是『和合眾』，指事和理二方面的和合，所以稱為『眾』。《佛地論》中說，包括出家的僧人，所以稱為『眾』。《智度論》中說，眾多的比丘，在一個地方和合，所以稱為『眾』。詳細的解釋如前所述。『八百萬億』，是用來辨別數量的。問：為什麼不說比丘尼眾呢？答：有兩個原因，一是省略，二是就殊勝而言。
經：學無學皆阿羅漢（arhat）。
釋：第二，簡略地辨別行位。說到『學無學』，如《俱舍論》第二十四卷中說，八人中，四向三果，都稱為『有學』，爲了得到漏盡，常常需要學習的緣故。第八阿羅漢稱為『無學』，因為所應修學的，這裡都沒有了。學無學的本體，都是無漏的戒、定和慧。為什麼說涅槃不是學無學呢？因為在異生身中，也能成就的緣故。依據經部宗的觀點，大體上與大乘相同。考察現在依據大乘的各種論典，則有所不同。如果依據《集論》，則通於異生，稱為『有學』。所以該論第二卷中說，求解脫的人，所有的善法，是有學的意義。十界、四處、諸蘊的一部分，是有學的意義。對於各種學...
【English Translation】 English version The four are numerous, hence 'great'. The detailed explanation is as described before. Speaking of 'bhiksu' (monk), here it means 'beggar'. Vajrasena says: 'Bhiksu' is a Sanskrit word, and in Chinese translation, it means either 'destroying evil' or 'fearing demons'. Also, the 'Basic Records' say that in the causal stage, it is called 'fearing demons beggar destroying evil', and in the fruition stage, 'fearing demons' is transformed into 'killing thieves', 'beggar' is changed to 'worthy of offerings', and 'destroying evil' is said to be 'non-arising'. Furthermore, the twenty-ninth volume of the 'Yogacarabhumi-sastra' says that there are five types of 'bhiksu': first, the begging bhiksu (explained as one who constantly practices begging for food); second, the self-proclaimed bhiksu (one who has committed a serious offense and lost the precepts, but still claims to be a bhiksu); third, the name-only bhiksu (one who has shaved his head and dyed his robes, but has not received the precepts, and only has the name); fourth, the bhiksu who destroys afflictions (a sage who has attained the fruit); fifth, the bhiksu who performs the white four karmas (an ordinary person who upholds the precepts). The bhiksu mentioned here refers to the fourth and fifth types.
The term 'sangha' (community) in Sanskrit means 'harmonious assembly', referring to the harmony in both principle and practice, hence the name 'community'. The 'Buddhabhumi-sastra' says that it includes ordained monks, hence the name 'community'. The 'Mahaprajnaparamita-sastra' says that many bhiksus gather in one place in harmony, hence the name 'community'. The detailed explanation is as described before. 'Eight million trillion' is used to distinguish the quantity. Question: Why are the bhiksunis (nuns) not mentioned? Answer: There are two reasons: first, for brevity; second, for the sake of superiority.
Sutra: Those with learning and those without learning are all arhats (worthy ones).
Explanation: Second, briefly distinguishing the stages of practice. Speaking of 'those with learning and those without learning', as the twenty-fourth volume of the 'Abhidharmakosa-bhasya' says, among the eight types of individuals, the four paths and three fruits are all called 'those with learning', because they constantly need to learn in order to attain the exhaustion of outflows. The eighth, the arhat, is called 'without learning', because there is nothing left to be learned. The essence of those with learning and those without learning is all non-outflow precepts, concentration, and wisdom. Why is nirvana not considered with or without learning? Because it can also be attained in the body of an ordinary being. According to the Sautrantika school, it is largely the same as Mahayana. Examining the various Mahayana treatises now, there are differences. If based on the 'Abhidharmasamuccaya', it generally applies to ordinary beings and is called 'with learning'. Therefore, the second volume of that treatise says that for those who seek liberation, all virtuous dharmas are the meaning of 'with learning'. A portion of the ten realms, four abodes, and aggregates are the meaning of 'with learning'. Regarding various learnings...
處。已得究竟者。所有善法。是無學義。謂諸異生所有善不善無記法。及諸學者染污無記法。諸無學者無記法。並無為法。是非學非無學義。八界八處全。及余蘊處界一分。是非學非無學。廣如雜集。若依瑜伽。唯取聖人所有善。法名學無學。故六十六云。謂預流等出世有為法。若世間善法。是名為學。云何無學法。謂阿羅漢出世有為法。若世間善法。是名無學。謂除先所說學無學法。所餘預流。乃至阿羅漢。若墮一切異生相續。彼增上所有諸法。皆名非學。名非無學。然彼二文猶未盡理。學無學者。所有滅定。皆是非學非無學攝故。瑜伽六十二云。又此等至皆言非學非無學。非所行故。似涅槃故。阿羅漢者。行位通名。梵音阿羅漢。翻含多義。薩婆多宗。釋有四義。一名應供應受世間勝供養故。二名殺賊。害煩惱賊令無餘故。三名不生。生死法中不復生故。四名遠惡。遠離諸惡不善法故。廣如婆沙第九十四。依經部宗。斷惑盡故名阿羅漢。如成實論。今依大乘。釋有三義。故成唯識第三卷云。此中所說阿羅漢者。通攝三乘無學果位。皆已永害煩惱賊故。應受世間妙供養故。永不復受分段生故。智度論云。亦同法華論中十五義釋。恐繁不述。問第四果具三義故。可名羅漢。余闕三義。如何說言皆阿羅漢。依本記云。趣
【現代漢語翻譯】 處（chù）：指十二處，即眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵。 已得究竟者：指已經證得阿羅漢果位的人。 所有善法，是無學義：阿羅漢所擁有的所有善法，都屬於『無學』的範疇。 謂諸異生所有善不善無記法，及諸學者染污無記法，諸無學者無記法，並無為法，是非學非無學義：凡夫（異生）的所有善、不善、無記法，以及有學之人的染污無記法，無學之人的無記法，以及無為法，都屬於『非學非無學』的範疇。 八界八處全，及余蘊處界一分，是非學非無學：八界和八處全部，以及其餘蘊、處、界的一部分，屬於『非學非無學』。 廣如雜集：詳細內容可以參考《雜集論》。 若依瑜伽，唯取聖人所有善法名學無學：如果依據《瑜伽師地論》的觀點，只有聖人所擁有的善法才能被稱為『學』或『無學』。 故六十六云：因此，《瑜伽師地論》第六十六卷說： 謂預流等出世有為法，若世間善法，是名為學：預流果等聖者所擁有的出世間有為法，以及世間的善法，被稱為『學』。 云何無學法，謂阿羅漢出世有為法，若世間善法，是名無學：什麼是『無學』法？阿羅漢所擁有的出世間有為法，以及世間的善法，被稱為『無學』。 謂除先所說學無學法，所餘預流，乃至阿羅漢，若墮一切異生相續，彼增上所有諸法，皆名非學，名非無學：除了前面所說的『學』和『無學』法，其餘的預流果乃至阿羅漢，如果墮入凡夫（異生）的相續中，他們所擁有的所有法，都稱為『非學』，也稱為『非無學』。 然彼二文猶未盡理，學無學者，所有滅定，皆是非學非無學攝故：然而，這兩種說法還沒有完全窮盡真理，因為『學』和『無學』者的滅盡定，都屬於『非學非無學』的範疇。 瑜伽六十二云：瑜伽師地論》第六十二卷說： 又此等至皆言非學非無學，非所行故，似涅槃故：而且，這些等至都屬於『非學非無學』，因為它們不是修行的直接目標，並且類似於涅槃的狀態。 阿羅漢者，行位通名：『阿羅漢』是一個通用的修行果位名稱。 梵音阿羅漢，翻含多義：梵語『阿羅漢』，翻譯過來包含多種含義。 薩婆多宗，釋有四義：說一切有部解釋有四種含義： 一名應供：應該接受世間殊勝的供養。 二名殺賊：殺掉煩惱賊，使其沒有剩餘。 三名不生：在生死輪迴中不再受生。 四名遠惡：遠離各種惡和不善法。 廣如婆沙第九十四：詳細內容可以參考《大毗婆沙論》第九十四卷。 依經部宗，斷惑盡故名阿羅漢：依據經部宗的觀點，因為斷盡了所有迷惑，所以稱為『阿羅漢』。 如成實論：如同《成實論》所說。 今依大乘，釋有三義：現在依據大乘佛教的觀點，解釋有三種含義： 故成唯識第三卷云：因此，《成唯識論》第三卷說： 此中所說阿羅漢者，通攝三乘無學果位，皆已永害煩惱賊故，應受世間妙供養故，永不復受分段生故：這裡所說的『阿羅漢』，涵蓋了聲聞乘、緣覺乘和菩薩乘的無學果位，他們都已經永遠斷除了煩惱賊，應該接受世間美好的供養，並且永遠不再承受分段生死。 智度論云：智度論說： 亦同法華論中十五義釋，恐繁不述：也與《法華論》中十五種解釋相同，因為內容繁多，這裡就不詳細敘述了。 問第四果具三義故，可名羅漢，余闕三義，如何說言皆阿羅漢：問：第四果（阿羅漢果）具備這三種含義，所以可以稱為『阿羅漢』，其他的果位缺少這三種含義，為什麼說都是『阿羅漢』呢？ 依本記云：依據根本論的記載說： 趣
【English Translation】 處 (chù): Refers to the twelve Āyatanas (處), which are the six sense organs (eye, ear, nose, tongue, body, and mind) and their corresponding six sense objects (form, sound, smell, taste, touch, and dharma). 已得究竟者 (yǐ dé jiūjìng zhě): Refers to those who have attained the Arhat fruit. 所有善法，是無學義 (suǒyǒu shànfǎ, shì wúxué yì): All the wholesome dharmas possessed by an Arhat belong to the category of 'no-more-learning' (無學). 謂諸異生所有善不善無記法，及諸學者染污無記法，諸無學者無記法，並無為法，是非學非無學義 (wèi zhū yìshēng suǒyǒu shàn bùshàn wújì fǎ, jí zhū xuézhě rǎnwū wújì fǎ, zhū wúxuézhě wújì fǎ, bìng wúwéi fǎ, shì fēi xué fēi wúxué yì): All wholesome, unwholesome, and neutral dharmas of ordinary beings (異生), as well as the defiled neutral dharmas of those who are still learning (學者), the neutral dharmas of those who have no more to learn (無學者), and unconditioned dharmas (無為法), belong to the category of 'neither learning nor no-more-learning' (非學非無學). 八界八處全，及余蘊處界一分，是非學非無學 (bā jiè bā chù quán, jí yú yùn chù jiè yīfēn, shì fēi xué fēi wúxué): All of the Eighteen Dhātu (界) and the twelve Āyatanas (處), and a portion of the Skandhas (蘊), Āyatanas, and Dhātus, belong to 'neither learning nor no-more-learning'. 廣如雜集 (guǎng rú zájí): For detailed information, refer to the Abhidharmasamuccaya (雜集論). 若依瑜伽，唯取聖人所有善法名學無學 (ruò yī yújiā, wéi qǔ shèngrén suǒyǒu shànfǎ míng xué wúxué): According to the Yogācārabhūmi-śāstra (瑜伽師地論), only the wholesome dharmas possessed by the noble ones (聖人) can be called 'learning' or 'no-more-learning'. 故六十六云 (gù liùshíliù yún): Therefore, the sixty-sixth fascicle of the Yogācārabhūmi-śāstra says: 謂預流等出世有為法，若世間善法，是名為學 (wèi yùliú děng chūshì yǒuwéi fǎ, ruò shìjiān shànfǎ, shì míng wéi xué): The supramundane conditioned dharmas of Stream-enterers (預流果) and other noble ones, as well as mundane wholesome dharmas, are called 'learning'. 云何無學法，謂阿羅漢出世有為法，若世間善法，是名無學 (yúnhé wúxué fǎ, wèi āluóhàn chūshì yǒuwéi fǎ, ruò shìjiān shànfǎ, shì míng wúxué): What are 'no-more-learning' dharmas? The supramundane conditioned dharmas of Arhats (阿羅漢), as well as mundane wholesome dharmas, are called 'no-more-learning'. 謂除先所說學無學法，所餘預流，乃至阿羅漢，若墮一切異生相續，彼增上所有諸法，皆名非學，名非無學 (wèi chú xiān suǒ shuō xué wúxué fǎ, suǒ yú yùliú, nǎizhì āluóhàn, ruò duò yīqiè yìshēng xiāngxù, bǐ zēngshàng suǒyǒu zhū fǎ, jiē míng fēi xué, míng fēi wúxué): Apart from the 'learning' and 'no-more-learning' dharmas mentioned earlier, the remaining dharmas of Stream-enterers up to Arhats, if they fall into the continuum of ordinary beings (異生), all the dharmas they possess are called 'neither learning nor no-more-learning'. 然彼二文猶未盡理，學無學者，所有滅定，皆是非學非無學攝故 (rán bǐ èrwén yóu wèi jìnlǐ, xué wúxuézhě, suǒyǒu mièdìng, jiē shì fēi xué fēi wúxué shè gù): However, these two statements have not fully exhausted the truth, because the cessation samāpatti (滅盡定) of those who are 'learning' and 'no-more-learning' are included in the category of 'neither learning nor no-more-learning'. 瑜伽六十二云 (yújiā liùshí'èr yún): The sixty-second fascicle of the Yogācārabhūmi-śāstra says: 又此等至皆言非學非無學，非所行故，似涅槃故 (yòu cǐ děngzhì jiē yán fēi xué fēi wúxué, fēi suǒ xíng gù, sì nièpán gù): Moreover, these samāpattis (等至) are all said to be 'neither learning nor no-more-learning', because they are not the direct object of practice and resemble the state of Nirvāṇa (涅槃). 阿羅漢者，行位通名 (āluóhàn zhě, xíngwèi tōngmíng): 'Arhat' is a general name for a stage of practice. 梵音阿羅漢，翻含多義 (fànyīn āluóhàn, fān hán duōyì): The Sanskrit term 'Arhat' has multiple meanings when translated. 薩婆多宗，釋有四義 (sàpóduō zōng, shì yǒu sìyì): The Sarvāstivāda school explains it with four meanings: 一名應供 (yī míng yìnggòng): First, 'worthy of offerings' (應供): deserving of receiving the supreme offerings of the world. 二名殺賊 (èr míng shāzéi): Second, 'killer of thieves' (殺賊): having killed the thieves of afflictions, leaving none remaining. 三名不生 (sān míng bùshēng): Third, 'non-arising' (不生): no longer arising in the cycle of birth and death. 四名遠惡 (sì míng yuǎn'è): Fourth, 'far from evil' (遠惡): being far away from all evil and unwholesome dharmas. 廣如婆沙第九十四 (guǎng rú póshā dìjiǔshísì): For detailed information, refer to the ninety-fourth fascicle of the Mahāvibhāṣā (大毗婆沙論). 依經部宗，斷惑盡故名阿羅漢 (yī jīngbù zōng, duànhuò jìn gù míng āluóhàn): According to the Sautrāntika school, one is called 'Arhat' because all delusions have been completely eradicated. 如成實論 (rú chéngshí lùn): As stated in the Tattvasiddhi-śāstra (成實論). 今依大乘，釋有三義 (jīn yī dàchéng, shì yǒu sānyì): Now, according to the Mahāyāna (大乘) perspective, there are three meanings: 故成唯識第三卷云 (gù chéngwéishí dìsānjuǎn yún): Therefore, the third fascicle of the Vijñaptimātratāsiddhi-śāstra (成唯識論) says: 此中所說阿羅漢者，通攝三乘無學果位，皆已永害煩惱賊故，應受世間妙供養故，永不復受分段生故 (cǐ zhōng suǒ shuō āluóhàn zhě, tōng shè sāncéng wúxué guǒwèi, jiē yǐ yǒng hài fánnǎo zéi gù, yìng shòu shìjiān miào gòngyǎng gù, yǒng bù fù shòu fēnduàn shēng gù): The 'Arhat' mentioned here generally encompasses the fruit of no-more-learning in the Three Vehicles (三乘), because they have all permanently destroyed the thieves of afflictions, deserve to receive the wonderful offerings of the world, and will never again undergo segmented birth and death. 智度論云 (zhìdù lùn yún): The Mahāprajñāpāramitopadeśa (智度論) says: 亦同法華論中十五義釋，恐繁不述 (yì tóng fǎhuá lùn zhōng shīwǔ yìshì, kǒng fán bùshù): It is also the same as the fifteen explanations in the Saddharmapuṇḍarīka-śāstra (法華論), but I will not elaborate due to the complexity. 問第四果具三義故，可名羅漢，余闕三義，如何說言皆阿羅漢 (wèn dìsì guǒ jù sānyì gù, kě míng luóhàn, yú quē sānyì, rúhé shuō yán jiē āluóhàn): Question: The fourth fruit (Arhat fruit) possesses these three meanings, so it can be called 'Arhat'. Other fruits lack these three meanings, so how can it be said that they are all 'Arhats'? 依本記云 (yī běnjì yún): According to the original record, it says: 趣
寂聲聞不受教故。名為無學。迴向聲聞趣菩提故。名為有學。又解。阿羅漢者。具有四義。一離凡。二殺賊。三故應供。四破因緣。通論四果。皆有四義。是故言皆阿羅漢。有云。轉根等故。名為有學。無所求果。名為無學。今解羅漢。自有二種。一行阿羅漢。即是學人。二住阿羅漢。第四果故。成實論云。阿羅漢二種。謂住及行。又下經五戒賢者行阿羅漢等。或可分有應供等義。故名阿羅漢。是故此中通名阿羅漢。
經。有為功德無為功德。
釋曰。自下第三別贊功德。即分為八。一有為無為德。二十智差別德。三三根差別德。四十六觀門德。五三假觀門德。六三空觀門德。七四諦觀門德。八緣生觀門德。此即第一有為無為德。薩婆多宗。即下所說十智等德。皆是有為。四相所遷故。自性出體。即用大地慧為自性。共有出體。隨其所應。四蘊五蘊以為自性。無為功德即滅諦無為。或非擇滅。亦名斷德。謂斷一切事中無知。得非擇滅。亦斷德攝。如俱舍云。諸一切種諸冥滅等。贊佛德故。今依大乘。有為功德。粗相分別。大同薩婆多宗。于理無違。無為功德。即是真如擇滅無為。及非擇滅。所以者何。本來清凈涅槃。即六無為中非擇滅攝。又大乘宗。擇滅無為。即真如上離障所顯。更無別體。如是無為。
【現代漢語翻譯】 現代漢語譯本： 因為寂靜聲聞不接受教導，所以稱為『無學』。迴向聲聞，趣向菩提的，稱為『有學』。另一種解釋是，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）具有四種含義：一是脫離凡夫，二是殺死煩惱賊，三是值得應供，四是破除因緣。通論四果（Sotapanna, Sakadagami, Anagami, Arhat，聲聞乘的四個果位），都具有這四種含義，所以說都是阿羅漢。有人說，因為轉變根器等原因，稱為『有學』；因為沒有所求的果位，稱為『無學』。現在解釋阿羅漢，自然有兩種：一是行阿羅漢，即是學人；二是住阿羅漢，因為是第四果。成實論說，阿羅漢有兩種，即『住』和『行』。又如下經所說，五戒賢者行阿羅漢等。或許可以分有應供等含義，所以名為阿羅漢。因此，這裡統稱為阿羅漢。
經文：有為功德無為功德。
解釋：從下面開始，第三部分是分別讚歎功德，分為八種：一是有為無為功德，二是十智差別功德，三是三根差別功德，四是十六觀門功德，五是三假觀門功德，六是三空觀門功德，七是四諦觀門功德，八是緣生觀門功德。這裡是第一種有為無為功德。薩婆多宗（Sarvastivada，一切有部）認為，下面所說的十智等功德，都是有為法，因為受到四相（生、住、異、滅）的遷流。自性出體，即用大地慧為自性。共有出體，隨其所應，四蘊五蘊作為自性。無為功德即是滅諦無為，或者是非擇滅（Pratisankhya-nirodha，通過智慧力量斷滅煩惱而證得的無為法），也稱為斷德，指斷除一切事物中的無知，得到非擇滅，也屬於斷德。如俱舍論所說，諸一切種諸冥滅等。讚歎佛的功德。現在依據大乘，有為功德，粗略地分別，大體上與薩婆多宗相同，在道理上沒有違背。無為功德，即是真如（Tathata，事物的真實如是的狀態）擇滅無為，以及非擇滅。為什麼呢？本來清凈的涅槃（Nirvana，解脫），即屬於六無為中的非擇滅。又大乘宗認為，擇滅無為，即是真如上遠離障礙所顯現的，沒有別的本體。這樣的無為。
【English Translation】 English version: Because the silent Sravakas (Śrāvaka, disciple of Buddha) do not accept teachings, they are called 'No-Learning' (Asaiksa). Those Sravakas who dedicate themselves towards Bodhi (Enlightenment) are called 'Learning' (Saiksa). Another explanation is that an Arhat (Arhat, one who has destroyed all defilements and attained liberation) has four meanings: first, to be free from ordinary beings; second, to kill the thieves of afflictions; third, to be worthy of offerings; and fourth, to break the chain of dependent origination. Generally speaking, the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat, the four stages of enlightenment in the Sravaka vehicle) all have these four meanings, so it is said that they are all Arhats. Some say that because of transforming their faculties, they are called 'Learning'; because there is no fruit to seek, they are called 'No-Learning'. Now, explaining Arhats, there are naturally two types: first, the practicing Arhat, who is a learner; second, the abiding Arhat, because it is the fourth fruit. The Tattvasiddhi-sastra (Chengshi Lun) says that there are two types of Arhats, namely 'abiding' and 'practicing'. Furthermore, as mentioned in the following sutra, the virtuous practitioners of the Five Precepts are practicing Arhats, etc. Perhaps the meaning of being worthy of offerings can be distinguished, hence the name Arhat. Therefore, here they are collectively called Arhats.
Sutra: Meritorious deeds of conditioned (Samskrta) and unconditioned (Asamskrta) dharmas.
Explanation: From here onwards, the third part is to separately praise the merits, which are divided into eight categories: first, the merits of conditioned and unconditioned dharmas; second, the merits of the ten wisdoms with their differences; third, the merits of the three roots with their differences; fourth, the merits of the sixteen contemplation doors; fifth, the merits of the three provisional contemplation doors; sixth, the merits of the three emptiness contemplation doors; seventh, the merits of the four noble truths contemplation doors; and eighth, the merits of the dependent origination contemplation doors. Here is the first type, the merits of conditioned and unconditioned dharmas. The Sarvastivada (Sarvastivada, the 'All Exists' school) believes that the merits of the ten wisdoms mentioned below are all conditioned dharmas because they are subject to the flux of the four characteristics (birth, duration, change, and extinction). The self-nature arising from the substance uses the wisdom of the great earth as its self-nature. The common arising from the substance uses the four or five aggregates as its self-nature, as appropriate. Unconditioned merit is Nirvana (Nirvana, liberation) as the cessation of suffering, or Pratisankhya-nirodha (Pratisankhya-nirodha, unconditioned dharma attained through the power of wisdom to extinguish afflictions), also called the merit of cessation, which refers to cutting off ignorance in all things and attaining Pratisankhya-nirodha, which is also included in the merit of cessation. As the Abhidharmakosa (Abhidharmakosa) says, 'All kinds of darkness are extinguished, etc.' Praising the merits of the Buddha. Now, according to Mahayana (Mahāyāna, the Great Vehicle), conditioned merit, roughly distinguished, is largely the same as the Sarvastivada, and there is no contradiction in principle. Unconditioned merit is Nirvana as the cessation of suffering through Tathata (Tathata, the true suchness of things), as well as Apratisankhya-nirodha (Apratisankhya-nirodha, cessation without wisdom). Why? The originally pure Nirvana is included in Apratisankhya-nirodha among the six unconditioned dharmas. Furthermore, the Mahayana school believes that Nirvana as the cessation of suffering is manifested on Tathata by being free from obstacles, and there is no other substance. Such is unconditioned.
非相所遷。故名無為。識心所變。據實生滅。似無為故。亦是無為。
經。無學十智有學六智。
釋曰。第二十智差別德。然此中十智。諸教不同。薩婆多宗。以十種智。攝一切智。故俱舍論二十六云。智有十種。攝一切智。一世俗智。二法智。三類智。四苦智五集智。六滅智。七道智。八他心智。九盡智。十無生智。如是十種智。總有二種。有漏無漏。性差別故。如是二智。相別有三。謂世俗智法智類智。前有漏智。總名世俗。多取瓶等。世俗境故。后無漏智。分法類別。三中世俗。遍以一切有為無為。為所緣境。法類二種。如其次第。以欲上界四諦為境。法智類智。由境差別。分為苦集滅道四智。能緣他心等為境界故。名他心智。若正自知我已知苦。我已斷集。我已證滅。我已修道。由此所有智見明覺解慧光觀。是名盡智。我已知苦。不應更知。廣說乃至我已修道。不應更修。由此所有。廣說乃至是名無生智。如何無漏智。可作如是知。迦濕彌羅諸論師說。從二智出。后得智中。作如是知。故無有失。由此後得二智別故表前觀中二智差別。有說。無漏智亦作如是知。依經部宗。成實論十智品云。知現世法。是名法智。知過未法。名曰比智。余智大同。今依大乘者。依此經約位差別。且說三種。一在無
【現代漢語翻譯】 現代漢語譯本：非相所遷，故名為無為（Nirvana，涅槃）。識心所變，據實生滅，似無為故，亦是無為。
經：無學（Arhat，阿羅漢）十智，有學（Srota-apanna，須陀洹）六智。
釋曰：第二十智差別德。然此中十智，諸教不同。薩婆多宗（Sarvastivada，說一切有部），以十種智，攝一切智。故《俱舍論》二十六云：『智有十種，攝一切智。一世俗智，二法智，三類智，四苦智，五集智，六滅智，七道智，八他心智，九盡智，十無生智。』如是十種智，總有二種：有漏無漏，性差別故。如是二智，相別有三：謂世俗智、法智、類智。前有漏智，總名世俗，多取瓶等世俗境故。后無漏智，分法類別。三中世俗，遍以一切有為無為，為所緣境。法類二種，如其次第，以欲上界四諦（Four Noble Truths）為境。法智類智，由境差別，分為苦集滅道四智。能緣他心等為境界故，名他心智。若正自知我已知苦，我已斷集，我已證滅，我已修道，由此所有智見明覺解慧光觀，是名盡智。我已知苦，不應更知，廣說乃至我已修道，不應更修，由此所有，廣說乃至是名無生智。如何無漏智，可作如是知？迦濕彌羅（Kashmir）諸論師說，從二智出，后得智中，作如是知，故無有失。由此後得二智別故表前觀中二智差別。有說，無漏智亦作如是知。依經部宗（Sautrantika，經量部），《成實論》十智品云：『知現世法，是名法智。知過未法，名曰比智。』余智大同。今依大乘者，依此經約位差別，且說三種。一在無
【English Translation】 English version: It is not moved by characteristics, therefore it is called 'unconditioned' (Nirvana). The consciousness-mind transforms, and according to reality, it arises and ceases. Because it resembles the unconditioned, it is also the unconditioned.
Sutra: The non-learner (Arhat) has ten wisdoms, and the learner (Srota-apanna) has six wisdoms.
Explanation: The twentieth is the difference in virtues of wisdoms. However, the ten wisdoms here differ among various teachings. The Sarvastivada school includes all wisdoms within ten types of wisdom. Therefore, the Abhidharmakosa states in chapter twenty-six: 'Wisdom has ten types, encompassing all wisdoms: 1. Conventional wisdom, 2. Dharma wisdom, 3. Categorical wisdom, 4. Wisdom of suffering, 5. Wisdom of accumulation, 6. Wisdom of cessation, 7. Wisdom of the path, 8. Wisdom of the minds of others, 9. Exhaustion wisdom, 10. Non-arising wisdom.' These ten types of wisdom are broadly of two kinds: with outflows and without outflows, due to differences in nature. These two wisdoms differ in three aspects: namely, conventional wisdom, Dharma wisdom, and categorical wisdom. The former wisdom with outflows is generally called conventional wisdom, mostly taking mundane objects like pots as its objects. The latter wisdom without outflows is divided into Dharma and categorical types. Among the three, conventional wisdom universally takes all conditioned and unconditioned things as its objects. The Dharma and categorical types, in that order, take the Four Noble Truths of the desire realm and the realms above as their objects. Dharma wisdom and categorical wisdom are divided into the four wisdoms of suffering, accumulation, cessation, and path, based on the difference in objects. Because it can cognize the minds of others, etc., as its object, it is called the wisdom of the minds of others. If one correctly knows 'I have already known suffering, I have already cut off accumulation, I have already realized cessation, I have already cultivated the path,' then all the wisdom, insight, clarity, understanding, intelligence, light, and contemplation that arise from this are called exhaustion wisdom. 'I have already known suffering, I should not know it further,' and so on, broadly speaking, 'I have already cultivated the path, I should not cultivate it further,' then all that arises from this, broadly speaking, is called non-arising wisdom. How can wisdom without outflows know in this way? The Kashmir masters say that it comes from the two wisdoms, and in the wisdom attained later, it knows in this way, so there is no fault. Because the two wisdoms attained later are different, they indicate the difference between the two wisdoms in the previous contemplation. Some say that wisdom without outflows also knows in this way. According to the Sautrantika school, the Ten Wisdoms chapter of the Tattvasiddhi Shastra says: 'Knowing the Dharma of the present world is called Dharma wisdom. Knowing the Dharma of the past and future is called comparative wisdom.' The remaining wisdoms are largely the same. Now, according to the Mahayana, based on the difference in stages according to this sutra, let us first speak of three types. One is in the non-
學。具足十智。二在修位。唯有八智。除盡無生。若在見道。唯有六智。謂四諦智。及法類智。此約現起。若通成就。亦得世俗。三類智邊。世俗智故。有處說十。如顯揚論。意同俱舍。或說十一。如智度論。加如實智。謂能如實知諸法故。或說十三。如集論等。然今此中說十智義。故依顯揚。說十智相。故顯揚第二云。論曰智者謂十種智。廣說如經。一法智。謂于內共了現見所知諸義境界無漏之智。二種類智。謂于不共了不現前所知義無漏之智。三他心智。謂修所生修果。能知他心。及心法智。及諸如來知諸眾生。隨其意解隨其隨眠。教授教誡轉起妙智。四世俗智。謂世間慧由依此故。如來為諸眾生。隨其意解。隨其隨眠。演說妙法。五苦智。謂于有漏諸行之中。無常苦空。離我思惟若智若見。明瞭覺悟。慧觀察性。六集智。謂于有漏諸行因中。因集生緣思惟若智若見。余如前說。七滅智。謂于有漏諸行滅中。滅靜妙離思惟若智若見。余如前說。八道智。誰于能斷有漏諸行無漏道中。道如行出思惟若智若見。余如前說。九盡智。謂苦已知。集已斷。滅已修。或緣盡境。或復為盡。若智若見。余如前說。十無生智。謂苦已知。不復當知。集已斷。不復當斷。滅已證。不復當證。道已修。不復當修。或緣無生境。或為無
【現代漢語翻譯】 現代漢語譯本 學。具足十智。二者在修道位時，只有八智。除去盡智和無生智。如果在見道位，則只有六智，即四諦智，以及法智和類智。這是就現起而言。如果通於成就，也可以有世俗智。在三類智的範圍，因為有世俗智的緣故，所以有的地方說有十智，如《顯揚論》所說，意思與《俱舍論》相同。或者說有十一智，如《智度論》所說，加上如實智，即能夠如實地瞭解諸法的智慧。或者說有十三智，如《集論》等所說。然而現在這裡說的是十智的意義，所以依據《顯揚論》，說明十智的相狀。因此《顯揚論》第二卷說：『論曰：智者，是指十種智，詳細的解釋如經中所說。一、法智（Dharma-jñāna）：即對於自身所共同了知的、現見的、所知的諸義境界，所具有的無漏智慧。二、類智（Anvaya-jñāna）：即對於不共同了知的、不現前的所知義，所具有的無漏智慧。三、他心智（Paracitta-jñāna）：即由修習所生、修習的果報，能夠了解他人的心和心法的智慧。以及諸如來了解諸眾生，隨其意解、隨其隨眠，教授教誡，從而生起的妙智。四、世俗智（Saṃvṛti-jñāna）：即世間的智慧，由於依靠這種智慧，如來為諸眾生，隨其意解、隨其隨眠，演說微妙的佛法。五、苦智（Dukkha-jñāna）：即對於有漏的諸行之中，無常、苦、空、無我的思惟，所產生的智慧或見解，明瞭覺悟，具有慧的觀察性質。六、集智（Samudaya-jñāna）：即對於有漏的諸行之因中，因、集、生、緣的思惟，所產生的智慧或見解，其餘的解釋與前面相同。七、滅智（Nirodha-jñāna）：即對於有漏的諸行之滅中，滅、靜、妙、離的思惟，所產生的智慧或見解，其餘的解釋與前面相同。八、道智（Mārga-jñāna）：即對於能夠斷除有漏諸行的無漏道中，道、如、行、出的思惟，所產生的智慧或見解，其餘的解釋與前面相同。九、盡智（Kṣaya-jñāna）：即苦已知，集已斷，滅已修，或者緣於盡的境界，或者爲了達到盡，所產生的智慧或見解，其餘的解釋與前面相同。十、無生智（Anutpāda-jñāna）：即苦已知，不再需要知道；集已斷，不再需要斷除；滅已證，不再需要證得；道已修，不再需要修習；或者緣于無生的境界，或者爲了達到無生。』
【English Translation】 English version Learning. Fully possessing the ten wisdoms. Secondly, in the stage of cultivation, there are only eight wisdoms, excluding the Exhaustion Wisdom (Kṣaya-jñāna) and Non-arising Wisdom (Anutpāda-jñāna). If in the stage of the Path of Seeing, there are only six wisdoms, namely the Four Noble Truths Wisdoms, as well as Dharma Wisdom (Dharma-jñāna) and Kindred Wisdom (Anvaya-jñāna). This is in terms of actual arising. If encompassing accomplishment, one can also have Conventional Wisdom (Saṃvṛti-jñāna). Within the scope of the three Kindred Wisdoms, because of Conventional Wisdom, some places say there are ten wisdoms, as stated in the Yogācārabhūmi-śāstra, with the same meaning as the Abhidharmakośa. Or it is said there are eleven wisdoms, as in the Mahāprajñāpāramitopadeśa, adding the Wisdom of Reality, which is the wisdom that can truly know all dharmas. Or it is said there are thirteen wisdoms, as in the Abhidharmasamuccaya, etc. However, here we are discussing the meaning of the ten wisdoms, so we rely on the Yogācārabhūmi-śāstra to explain the characteristics of the ten wisdoms. Therefore, the second volume of the Yogācārabhūmi-śāstra says: 'The treatise says: 'The wise one refers to the ten kinds of wisdom, explained in detail as in the scriptures. 1. Dharma Wisdom (Dharma-jñāna): This is the non-outflow wisdom regarding the realms of meanings that are internally and commonly understood, directly seen, and known. 2. Kindred Wisdom (Anvaya-jñāna): This is the non-outflow wisdom regarding the meanings that are not commonly understood and not directly present. 3. Mind-Reading Wisdom (Paracitta-jñāna): This is the wisdom born from cultivation, the result of cultivation, capable of knowing the minds and mental dharmas of others. And the Tathāgatas know all beings, according to their understanding and latent tendencies, teaching and instructing, thereby giving rise to wonderful wisdom. 4. Conventional Wisdom (Saṃvṛti-jñāna): This is worldly wisdom. Relying on this, the Tathāgata, for the sake of all beings, according to their understanding and latent tendencies, expounds the wonderful Dharma. 5. Suffering Wisdom (Dukkha-jñāna): This is the wisdom or view arising from contemplating impermanence, suffering, emptiness, and non-self among conditioned phenomena, clearly realizing and having the nature of wise observation. 6. Origination Wisdom (Samudaya-jñāna): This is the wisdom or view arising from contemplating cause, aggregation, arising, and condition among the causes of conditioned phenomena. The rest of the explanation is the same as before. 7. Cessation Wisdom (Nirodha-jñāna): This is the wisdom or view arising from contemplating cessation, tranquility, exquisiteness, and detachment among the cessation of conditioned phenomena. The rest of the explanation is the same as before. 8. Path Wisdom (Mārga-jñāna): This is the wisdom or view arising from contemplating the path, suchness, practice, and emergence among the unconditioned paths that can sever conditioned phenomena. The rest of the explanation is the same as before. 9. Exhaustion Wisdom (Kṣaya-jñāna): This is the wisdom or view arising when suffering is already known, accumulation is already severed, cessation is already realized, or when focusing on the realm of exhaustion, or for the sake of exhaustion. The rest of the explanation is the same as before. 10. Non-arising Wisdom (Anutpāda-jñāna): This is the wisdom arising when suffering is already known and no longer needs to be known; accumulation is already severed and no longer needs to be severed; cessation is already realized and no longer needs to be realized; the path is already cultivated and no longer needs to be cultivated; or when focusing on the realm of non-arising, or for the sake of non-arising.'
生。若智若見。余如前說。依此十智。分別經中十智等義。亦同前說。廣辨十智。義如別章。
經。三根。
釋曰。第三三根差別德。言三根者。依本記云。一自性根。謂凡夫。二引取根。謂十信至十地三得果根。謂如來。今解不爾。一未知當知根。二者已知根。三者具知根。然此三根。對見修道及無學道三位別者。諸宗不同。薩婆多宗。三無漏根。見道修道及無學道。三位差別。謂十五心名為見位。亦名未知當知根。第十六心。乃至金剛三昧。名為修道。亦名已知根。得盡智后。名為無學。及具知根。外國師說。十六心皆是見道。亦名未知當知根。余如前說。若廣分別。如正理第九。婆沙一百四十二說。今依大乘智度論說。或十五心名為見道。或十六心名為見道。若依成唯識等。見道多種。一無相見道。二三心見道。三二種十六心。四九心見道。然此三根位差別者。如成唯識第七卷說。未知當知根體。位有三種。一根本位。謂在見道。除后剎那。無所未知。可當知故。二加行位。謂暖頂忍世第一法。近能引發根本位故。三資糧位。謂從為得諦現觀故。發起決定勝善法欲。乃至未得順抉擇分所有善根。名資糧位。能遠資生根本位故。於此三位。信等五根。意喜樂舍。為此根性。加行等位。於後勝法。求證
【現代漢語翻譯】 現代漢語譯本 生。若智若見。其餘如前所述。依據這十種智慧，分辨經文中的十智等含義，也與前面所說相同。廣泛辨析十智的意義，如同其他章節所述。
經文：三根。
解釋：第三是三根的差別功德。所說的三根，依據根本的記載說：一是自性根（svabhāva-indriya），指凡夫；二是引導根（nayanendriya），指十信位到十地菩薩；三是得果根（phalendriya），指如來。現在解釋不同。一是未知當知根（anājñātamājñāsyāmīndriya），二是已知根（ājñendriya），三是具知根（ājñātāvīndriya）。然而這三種根，對於見道（darśanamārga）、修道（bhāvanāmārga）及無學道（aśaikṣamārga）這三個階段的差別，各宗派的說法不同。薩婆多宗（Sarvāstivāda）認為，三種無漏根（anāsrava-indriya）在見道、修道及無學道三個階段有差別。十五心（指苦法智忍位到滅法智忍位）稱為見位，也稱為未知當知根。第十六心（指道類智忍位）乃至金剛三昧（vajropamasamādhi），稱為修道，也稱為已知根。獲得盡智（kṣayajñāna）之後，稱為無學及具知根。外國的論師說，十六心都是見道，也稱為未知當知根。其餘的如同前面所說。如果廣泛地分別，如同《正理經》（Abhidharmakośabhāṣya）第九卷和《婆沙論》（Mahāvibhāṣā）第一百四十二卷所說。現在依據大乘《智度論》（Mahāprajñāpāramitāśāstra）所說，或者十五心稱為見道，或者十六心稱為見道。如果依據《成唯識論》（Vijñaptimātratāsiddhi）等論典，見道有多種，一為無相見道（nirākāra-darśanamārga），二為三心見道，三為兩種十六心見道，四為九心見道。然而這三種根的階段差別，如同《成唯識論》第七卷所說。未知當知根有三種：一是根本位，指在見道，除了后剎那，沒有未知的，可以被知曉的緣故。二是加行位（prayogamārga），指暖位（ūṣmagata）、頂位（mūrdhan）、忍位（kṣānti）、世第一法位（laukikāgradharma），因為接近能夠引發根本位。三是資糧位（saṃbhāramārga），指爲了獲得諦現觀（satyābhisamaya）的緣故，發起決定殊勝的善法欲，乃至未獲得順抉擇分（anulomikīṃ kṣāntiṃ）的所有善根，名為資糧位，能夠遙遠地資助產生根本位。在這三個階段，信等五根（pañcendriyāṇi），意、喜、樂、舍，為此根的自性。加行等位，對於後來的殊勝法，求證。
【English Translation】 English version Regarding 'birth,' 'wisdom,' and 'perception,' the rest is as previously described. Based on these ten wisdoms, distinguishing the meanings of the ten wisdoms in the scriptures is also the same as previously stated. The extensive analysis of the meaning of the ten wisdoms is as described in separate chapters.
Sūtra: Three Roots.
Explanation: The third is the difference in merits of the three roots. The 'three roots' are, according to the original record: first, the root of self-nature (svabhāva-indriya), referring to ordinary beings; second, the root of guidance (nayanendriya), referring to those from the ten faiths to the ten grounds; and third, the root of attainment (phalendriya), referring to the Tathāgata. Now, the interpretation is different: first, the root of 'not-yet-knowing-but-will-know' (anājñātamājñāsyāmīndriya); second, the root of 'already knowing' (ājñendriya); and third, the root of 'fully knowing' (ājñātāvīndriya). However, the differences in these three roots concerning the three stages of the path of seeing (darśanamārga), the path of cultivation (bhāvanāmārga), and the path of no-more-learning (aśaikṣamārga) vary among different schools. The Sarvāstivāda school believes that the three non-outflow roots (anāsrava-indriya) differ in the three stages of the path of seeing, the path of cultivation, and the path of no-more-learning. The fifteen moments of thought (referring to the moments from suffering-dharma-knowledge-patience to cessation-dharma-knowledge-patience) are called the 'stage of seeing,' also known as the 'root of not-yet-knowing-but-will-know.' The sixteenth moment of thought (referring to the knowledge-patience of the path of analogy) up to the vajra-like samādhi (vajropamasamādhi) is called the 'path of cultivation,' also known as the 'root of already knowing.' After obtaining the exhaustion-knowledge (kṣayajñāna), it is called the 'stage of no-more-learning' and the 'root of fully knowing.' Foreign teachers say that all sixteen moments of thought are the path of seeing, also known as the 'root of not-yet-knowing-but-will-know.' The rest is as previously stated. If extensively analyzed, it is as described in the ninth volume of the Abhidharmakośabhāṣya and the one hundred and forty-second volume of the Mahāvibhāṣā. Now, according to the Mahāprajñāpāramitāśāstra of the Mahāyāna, either fifteen moments of thought are called the path of seeing, or sixteen moments of thought are called the path of seeing. If according to the Vijñaptimātratāsiddhi and other treatises, there are various types of the path of seeing: first, the non-image path of seeing (nirākāra-darśanamārga); second, the three-moment-of-thought path of seeing; third, the two types of sixteen-moment-of-thought path of seeing; and fourth, the nine-moment-of-thought path of seeing. However, the differences in the stages of these three roots are as described in the seventh volume of the Vijñaptimātratāsiddhi. The 'root of not-yet-knowing-but-will-know' has three types: first, the fundamental stage, referring to being on the path of seeing, except for the last moment, because there is nothing unknown that can be known. Second, the stage of application (prayogamārga), referring to the stages of warmth (ūṣmagata), peak (mūrdhan), forbearance (kṣānti), and the highest mundane dharma (laukikāgradharma), because they are close to being able to induce the fundamental stage. Third, the stage of accumulation (saṃbhāramārga), referring to, for the sake of obtaining the direct realization of the truths (satyābhisamaya), generating the determined and excellent desire for good dharma, up to all the roots of good that have not yet obtained the compliant acceptance (anulomikīṃ kṣāntiṃ), called the stage of accumulation, which can remotely support the production of the fundamental stage. In these three stages, the five roots of faith, etc. (pañcendriyāṇi), intention, joy, pleasure, and equanimity, are the nature of this root. In the stages of application, etc., seeking to realize the later excellent dharmas.
愁戚。亦有憂根。非正善根。故多不說。前三無色。有此根者。有勝見道傍修得故。或二乘位。回修大者。為證法空。地前亦起九地所攝生空無漏。彼皆菩薩。此根攝故。餘二根位尋即可知。有頂雖有遊觀無漏。而不明利。非后三根。若廣分別。義如別章。
經。十六心行。
釋曰。第四十六觀門德。依本記云。十六心者。地前三十心。合為四心。登地為十。金剛與佛。合為十六心。今解不爾。謂緣四諦。起十六行相。行相即用慧為自性。而言心行者。心之行故。名為心行。非心即行也。此十六行。如俱舍論第二十六。論曰。有餘師說。十六行相。名雖十六。實事唯七。謂緣苦諦。名實俱四。緣餘三諦。名四實一。如是說者。實亦十六。謂苦聖諦有四行相。一非常。二苦。三空。四非我。待緣故非常。逼迫性故苦。違我所見故空。違我見故非我。集聖諦有四相。一因。二集。三生。四緣。如種理故因。等現種故集。相續理故生。成辦理故緣。譬如泥團輪繩水等眾緣和合。成辦瓶等。滅聖諦有四相。一滅。二靜。三妙。四離。諸蘊盡故滅。三火息故靜。無諸患故妙。脫眾災故離。道聖諦有四相。一道。二如。三行。四出。通行義故道。契正理故如。正趣向故行。能永超故出。若廣分別。如大婆沙七十九。今
【現代漢語翻譯】 現代漢語譯本 愁戚，也存在憂慮的根源，但並非真正的善根，因此通常不詳細說明。在色界的三種無色定中，有這種根性的人，是因為他們通過殊勝的見道修行而獲得。或者，二乘（聲聞、緣覺）的修行者，爲了迴向修習大乘，爲了證悟法空性，在登地之前也會生起九地所攝的生空無漏智慧。這些人都是菩薩，因為這種根性攝屬於菩薩。其餘兩種根性的位次，稍加思考就可以明白。有頂天雖然有遊觀的無漏智慧，但不明顯不敏銳，因此不屬於后三種根性。如果廣泛地分別，其意義如同其他章節所說。
經：十六心行。
釋：第四十六觀門的功德。根據原本的記載，『十六心』指的是地前三十心，合併爲四心，登地為十心，金剛心和佛心合併爲十六心。現在解釋不是這樣。指的是緣於四諦（苦、集、滅、道），生起十六種行相。行相的自性是智慧，說『心行』是因為是心的行用，不是說心就是行。這十六種行相，如同《俱舍論》第二十六卷所說。《俱舍論》說：『有其他論師說，十六行相，雖然名為十六，但實際上只有七種。』指的是緣于苦諦，名相和實際都是四種；緣于其餘三諦，名相是四種，實際是一種。如果這樣說，實際上也是十六種。指的是苦聖諦有四種行相：一、非常（anitya），二、苦（duhkha），三、空（shunyata），四、非我（anatman）。因為依賴因緣所以是無常，因為逼迫的性質所以是苦，因為違背了我所見所以是空，因為違背了我見所以是非我。集聖諦有四種行相：一、因（hetu），二、集（samudaya），三、生（prabhava），四、緣（pratyaya）。如同種子的道理所以是因，等同顯現種子所以是集，相續的道理所以是生，成就辦理所以是緣。譬如泥土、泥團、輪、繩、水等眾多因緣和合，成就瓶子等。滅聖諦有四種行相：一、滅（nirodha），二、靜（shanta），三、妙（pranita），四、離（nihsarana）。諸蘊滅盡所以是滅，三火熄滅所以是靜，沒有諸種患難所以是妙，脫離眾多災禍所以是離。道聖諦有四種行相：一、道（marga），二、如（nyaya），三、行（pratipatti），四、出（niryana）。通行義所以是道，契合正理所以是如，正確趣向所以是行，能夠永遠超脫所以是出。如果廣泛地分別，如同《大毗婆沙論》第七十九卷所說。現在……』
【English Translation】 English version Sorrow and distress also have roots of worry, but they are not true roots of goodness, so they are often not discussed in detail. Among the three formless realms of the Form Realm, those who possess this root do so because they have attained it through superior cultivation of the Path of Seeing. Alternatively, practitioners of the Two Vehicles (Shravakas and Pratyekabuddhas), in order to dedicate themselves to the practice of the Mahayana, and in order to realize the emptiness of phenomena (Dharma-shunyata), will also generate the uncontaminated wisdom of emptiness of self (Pudgala-shunyata) encompassed by the Nine Grounds before reaching the first Bhumi. These individuals are all Bodhisattvas because this root is included within the Bodhisattva path. The positions of the remaining two roots can be understood with a little thought. Although the Peak of Existence (Bhavagra) possesses uncontaminated wisdom of observation, it is not clear or sharp, and therefore does not belong to the latter three roots. If we were to differentiate extensively, the meaning would be as described in other chapters.
Sutra: Sixteen Aspects of Mind.
Explanation: The merit of the forty-sixth contemplation gate. According to the original record, the 'Sixteen Minds' refer to the thirty minds before reaching the first Bhumi, which are combined into four minds, the ten minds of the Bhumis, and the Vajra mind and Buddha mind combined into sixteen minds. The current explanation is not like this. It refers to the sixteen aspects that arise in relation to the Four Noble Truths (Dukkha, Samudaya, Nirodha, Marga). The nature of these aspects is wisdom, and they are called 'mind aspects' because they are the actions of the mind, not because the mind is identical to the action. These sixteen aspects are as described in the twenty-sixth chapter of the Abhidharmakosha. The Abhidharmakosha states: 'Some other teachers say that the sixteen aspects, although named sixteen, are actually only seven.' This refers to the fact that in relation to the Truth of Suffering, both the name and the reality are four; in relation to the remaining three Truths, the name is four, but the reality is one. If we say it this way, in reality there are also sixteen. This refers to the fact that the Truth of Suffering has four aspects: 1. Impermanent (anitya), 2. Suffering (duhkha), 3. Empty (shunyata), 4. Not-self (anatman). Because it depends on conditions, it is impermanent; because of its oppressive nature, it is suffering; because it contradicts the view of self-possession, it is empty; because it contradicts the view of self, it is not-self. The Truth of Origin has four aspects: 1. Cause (hetu), 2. Accumulation (samudaya), 3. Production (prabhava), 4. Condition (pratyaya). Like the principle of a seed, it is cause; like the manifestation of a seed, it is accumulation; like the principle of continuity, it is production; like the accomplishment of a task, it is condition. For example, the combination of many conditions such as mud, clay, wheel, rope, and water, accomplishes things like a pot. The Truth of Cessation has four aspects: 1. Cessation (nirodha), 2. Tranquility (shanta), 3. Excellence (pranita), 4. Liberation (nihsarana). Because the aggregates are extinguished, it is cessation; because the three fires are extinguished, it is tranquility; because there are no afflictions, it is excellent; because it is liberation from many disasters, it is liberation. The Truth of the Path has four aspects: 1. Path (marga), 2. Reason (nyaya), 3. Practice (pratipatti), 4. Departure (niryana). Because it has the meaning of passage, it is the path; because it accords with correct reason, it is reason; because it correctly directs, it is practice; because it is able to transcend forever, it is departure. If we were to differentiate extensively, it would be as described in the seventy-ninth chapter of the Mahavibhasha. Now...'
依大乘說十六行。如瑜伽四十四及集論等。若依辨中邊論。唯有七種。分別七種。廣如唯識或苦法忍等十六心。為十六行。義亦無失。
經。法假(至)名假虛實觀。
釋曰。第五三假觀門德。依本記云。三種三假別教因成等。成實論宗。因生緣成相續三假也。通教名受等。大品等云。法假受假名假也。通宗如今義(解深密等三性三無性也)一真實。二依他三名字。法假則真實之法。受假則妄相。依他之心。受納前境。名假則一切名相。與大品相應三空即三假空。名為三無自性。今解不爾。如大般若。一者法假。謂能成五蘊。從緣生故。二者受假。謂蘊所成相續假者。受五蘊故。三者名假。謂彼二名無實體故。遣三虛假觀實相理。名虛實觀。
經。三空觀門。
釋曰。第六三空觀門德。言三空者。一空門。二無相門。三無愿門。薩婆多宗。空無我行。名為空門。滅下四行。名為無相。餘十種行。名為無愿。此三亦名三三昧也。依經部宗勘。今依大乘佛地論云。遍計所執生法無我。說名為空。緣此三摩地。名空解脫門。相謂十相。即色聲香味觸男女生老死(亦名生住滅也)。則是涅槃無此等相。故名無相。緣此三摩地。名無相解脫門。愿謂愿求。觀三界苦。無所愿求。故名無愿。緣此三摩地。
【現代漢語翻譯】 現代漢語譯本： 根據大乘的說法，有十六行（Shiliu Xing，十六種行相）。如《瑜伽師地論》（Yoga，佛教論典）第四十四卷及《集論》（Ji Lun，佛教論典）等所述。如果根據《辨中邊論》（Bian Zhongbian Lun，佛教論典），則只有七種。分別這七種，廣如唯識宗或苦法忍等十六心，作為十六行，在意義上也沒有缺失。
經文：法假（Fa Jia，法假）...名假虛實觀（Ming Jia Xushi Guan，名假虛實觀）。
解釋：第五，三種三假觀門的功德。根據原本的記載說，三種三假是別教（Biejiao，佛教宗派）的因成等。成實論宗（Chengshilun Zong，佛教宗派）認為，因生、緣成、相續是三種假。通教（Tongjiao，佛教宗派）認為，名、受等，《大品般若經》（Dapin Bore Jing，佛教經典）等說，法假、受假、名假。通宗如今的意義（如《解深密經》（Jie Shenmi Jing，佛教經典）等的三性三無性）是：一、真實；二、依他；三、名字。法假是真實之法，受假是妄相，依他之心接受前境，名假是一切名相。與《大品般若經》相應的三空即三假空，稱為三無自性。現在的解釋不是這樣。如《大般若經》（Dabanre Jing，佛教經典）所說：一者，法假，是指能成就五蘊（Wu Yun，構成個體的五種要素），從因緣生起故。二者，受假，是指蘊所成的相續假者，領受五蘊故。三者，名假，是指這兩個名稱沒有實體故。去除三種虛假，觀察實相真理，稱為虛實觀。
經文：三空觀門（San Kong Guan Men，三空觀門）。
解釋：第六，三空觀門的功德。所說的三空是：一、空門（Kong Men，空門）；二、無相門（Wu Xiang Men，無相門）；三、無愿門（Wu Yuan Men，無愿門）。薩婆多宗（Sarvastivada，佛教宗派）認為，空無我行稱為空門，滅下的四行稱為無相，其餘十種行稱為無愿。這三者也稱為三三昧（San Sanmei，三種禪定）。根據經部宗（Sautrantika，佛教宗派）的勘驗，現在根據《佛地經論》（Fodi Jing Lun，佛教論典）所說，遍計所執（Bianji Suozhi，虛妄分別）所生的法無我（Fa Wuwo，法無我）稱為空。緣於此三摩地（Sanmadi，禪定），稱為空解脫門（Kong Jietuo Men，空解脫門）。相是指十相，即色、聲、香、味、觸、男女、生、老、死（也稱為生、住、滅）。則是涅槃（Nirvana，涅槃）沒有這些相，所以稱為無相。緣於此三摩地，稱為無相解脫門（Wu Xiang Jietuo Men，無相解脫門）。愿是指愿求，觀察三界（San Jie，欲界、色界、無色界）的苦，沒有所愿求，所以稱為無愿。緣於此三摩地。
【English Translation】 English version: According to the Mahayana teachings, there are sixteen aspects (Shiliu Xing). As described in the Yogacarabhumi-sastra (Yoga, a Buddhist treatise), volume 44, and the Abhidharma-samuccaya (Ji Lun, a Buddhist treatise), etc. If based on the Madhyantavibhaga-karika (Bian Zhongbian Lun, a Buddhist treatise), there are only seven types. Differentiating these seven types, extensively like the sixteen minds of the Yogacara school or the kṣānti-jñāna (suffering dharma forbearance), as the sixteen aspects, there is no loss in meaning.
Sutra: The contemplation of the emptiness and reality of the provisionality of dharmas (Fa Jia)...the provisionality of names (Ming Jia Xushi Guan).
Explanation: Fifth, the merit of the three gates of contemplation on the three provisionalities. According to the original record, the three types of three provisionalities are the cause of the distinct teachings, etc. The Satyasiddhi school (Chengshilun Zong) considers the three provisionalities to be cause-origination, condition-establishment, and continuity. The common teaching (Tongjiao) considers names, reception, etc. The Perfection of Wisdom Sutra (Dapin Bore Jing) and others say, the provisionality of dharmas, the provisionality of reception, and the provisionality of names. The current meaning of the common school (such as the three natures and three non-natures of the Samdhinirmocana Sutra (Jie Shenmi Jing)) are: first, reality; second, dependence; third, names. The provisionality of dharmas is the reality of dharmas, the provisionality of reception is false appearance, the mind of dependence receives the previous object, the provisionality of names is all names and forms. The three emptinesses corresponding to the Perfection of Wisdom Sutra are the emptiness of the three provisionalities, called the three non-self-natures. The current explanation is not like this. As the Great Perfection of Wisdom Sutra (Dabanre Jing) says: first, the provisionality of dharmas, refers to that which can accomplish the five aggregates (Wu Yun), because it arises from conditions. Second, the provisionality of reception, refers to the provisionality of continuity accomplished by the aggregates, because it receives the five aggregates. Third, the provisionality of names, refers to the fact that these two names have no substance. Removing the three falsities, contemplating the truth of reality, is called the contemplation of emptiness and reality.
Sutra: The gate of contemplation on the three emptinesses (San Kong Guan Men).
Explanation: Sixth, the merit of the gate of contemplation on the three emptinesses. The three emptinesses are: first, the gate of emptiness (Kong Men); second, the gate of no-characteristics (Wu Xiang Men); third, the gate of no-wishing (Wu Yuan Men). The Sarvastivada school (Sarvastivada) considers the practice of emptiness and no-self to be the gate of emptiness, the four practices below annihilation to be no-characteristics, and the remaining ten practices to be no-wishing. These three are also called the three samadhis (San Sanmei). According to the examination of the Sautrantika school (Sautrantika), now according to the Buddhabhumi Sutra (Fodi Jing Lun), the non-self of dharmas (Fa Wuwo) produced by the completely conceptualized (Bianji Suozhi) is called emptiness. Conditioned by this samadhi (Sanmadi), it is called the gate of liberation of emptiness (Kong Jietuo Men). Characteristics refer to the ten characteristics, namely, form, sound, smell, taste, touch, male, female, birth, old age, death (also called birth, abiding, cessation). Then Nirvana (Nirvana) does not have these characteristics, so it is called no-characteristics. Conditioned by this samadhi, it is called the gate of liberation of no-characteristics (Wu Xiang Jietuo Men). Wishing refers to wishing and seeking, observing the suffering of the three realms (San Jie), there is no wishing and seeking, so it is called no-wishing. Conditioned by this samadhi.
名無愿解脫門。智度論第六云。知一切法實相。所謂畢竟空。是名空三昧。知是空已。不觀諸法若空不空。若有若無等。是名無作三昧。一切法無有相。一切法不受不著。是名無相三昧。複次十八空。是名空三昧。種種有中心不求。是名無作三昧。一切諸相破壞不憶念。是名無相三昧。具說如彼。
經。四諦十二緣。
釋曰。第七四諦觀門德。第八緣生觀門德。就四諦門。兩門分別。一釋名。二出體。釋名有二。先通。后別。言四諦者。即是通名。四是標數。諦是實義。真義。如義。不顛倒義。無虛誑義。如大婆沙。若依大乘。如所說相不捨離義。由觀此故。到究竟。清凈義是諦義。如瑜伽說。言別名者。一苦。二集。三滅。四道。逼迫名苦。生長名集。寂靜名滅。出離名道。廣如婆沙俱舍正理。第二齣體。薩婆多宗五取蘊是若諦。有漏因是集諦。彼擇滅是滅諦。學無學法是道諦。依經部宗。諸名色是苦諦。業煩惱是集諦。業煩惱儘是滅諦。止觀是道諦。依大乘宗亦同經部。故不繁述。廣如別章。言十二緣者。謂無明行乃至老死。三除中愚。于境不了。故名無明。福等三業遷流造作。名之為行。眼等八識。了別境界。故名為識。想等色等召表質礙。故曰名色。眼等六根。生長心等。名為六處。苦等三觸。
【現代漢語翻譯】 現代漢語譯本： 名為無愿解脫門。《智度論》第六卷說：『知曉一切法的真實相狀，也就是畢竟空，這叫做空三昧。知曉空之後，不觀察諸法是空還是不空，是有還是沒有等等，這叫做無作三昧。一切法沒有相狀，一切法不接受不執著，這叫做無相三昧。』又說，十八空，這叫做空三昧。種種有中心不尋求，這叫做無作三昧。一切諸相破壞不憶念，這叫做無相三昧。詳細的解釋如《智度論》所說。
經文：四諦（catuh-satya，佛教基本教義，包含苦、集、滅、道）十二緣（dvadasanga-pratitya-samutpada，又稱十二因緣，佛教解釋生命流轉過程的理論）。
解釋：第七是四諦觀門的功德，第八是緣生觀門的功德。就四諦門而言，分為兩方面來解釋。一是解釋名稱，二是闡述本體。解釋名稱又分為兩部分，先是總的解釋，然後是分別的解釋。『四諦』是總的名稱，『四』是標示數量，『諦』是真實義、真義、如義、不顛倒義、沒有虛妄義。如《大婆沙論》所說，如果依據大乘佛教，『如所說相不捨離義』，因為觀察四諦的緣故，達到究竟清凈的意義，這就是諦的意義，如《瑜伽師地論》所說。分別的名稱是：一苦（duhkha），二集（samudaya），三滅（nirodha），四道（marga）。逼迫叫做苦，生長叫做集，寂靜叫做滅，出離叫做道。詳細的解釋如《大婆沙論》、《俱舍論》、《正理經》所說。第二是闡述本體。薩婆多宗（Sarvastivada，一切有部）認為五取蘊（panca-upadanakkhandha，構成個體存在的五種要素，即色、受、想、行、識）是苦諦，有漏因（sasrava-hetu，產生煩惱和痛苦的原因）是集諦，彼擇滅（pratisamkhya-nirodha，通過智慧力量達到的滅）是滅諦，學無學法（saiksa-asiksa-dharma，有待學習和無需學習的修行方法）是道諦。依據經部宗（Sautrantika，經量部），諸名色（nama-rupa，精神和物質現象）是苦諦，業煩惱（karma-klesa，行為和煩惱）是集諦，業煩惱的止息是滅諦，止觀（samatha-vipassana，止息和觀照）是道諦。依據大乘宗，與經部宗相同，故不詳細敘述，詳細的解釋如其他章節所說。十二緣指的是無明（avidya）行（samskara）乃至老死（jara-marana）。三除中愚，對於境界不瞭解，所以叫做無明。福等三業遷流造作，稱之為行。眼等八識，了別境界，所以叫做識。想等色等召表質礙，叫做名色。眼等六根，生長心等，叫做六處。苦等三觸。
【English Translation】 English version: It is called the 'Door of Liberation Without Wishes'. The sixth volume of the Mahaprajnaparamita-sastra states: 'Knowing the true nature of all dharmas, which is ultimate emptiness, is called the Emptiness Samadhi. After knowing emptiness, not observing whether dharmas are empty or not empty, existent or non-existent, etc., is called the Non-Action Samadhi. All dharmas have no characteristics, all dharmas are neither accepted nor clung to, is called the Non-Appearance Samadhi.' Furthermore, the eighteen emptinesses are called the Emptiness Samadhi. Not seeking with various centers of existence is called the Non-Action Samadhi. Destroying and not remembering all appearances is called the Non-Appearance Samadhi. The detailed explanation is as described there.
Sutra: The Four Noble Truths (catuh-satya, the basic teachings of Buddhism, comprising suffering, its cause, its cessation, and the path to its cessation) and the Twelve Nidanas (dvadasanga-pratitya-samutpada, also known as the Twelve Links of Dependent Origination, a Buddhist theory explaining the process of the cycle of life).
Explanation: The seventh is the merit of the contemplation gate of the Four Noble Truths, and the eighth is the merit of the contemplation gate of Dependent Origination. Regarding the Four Noble Truths, there are two aspects to explain. First, explaining the names; second, elucidating the substance. Explaining the names is divided into two parts: first, a general explanation; then, a separate explanation. 'The Four Noble Truths' is the general name; 'four' indicates the number; 'truth' is the meaning of reality, true meaning, suchness, non-reversal, and non-deception. As stated in the Mahavibhasa, if based on Mahayana Buddhism, 'the meaning of not abandoning the characteristics as spoken', because of contemplating the Four Noble Truths, one attains the meaning of ultimate purity, which is the meaning of truth, as stated in the Yogacarabhumi-sastra. The separate names are: first, suffering (duhkha); second, cause (samudaya); third, cessation (nirodha); fourth, path (marga). Oppression is called suffering, growth is called cause, tranquility is called cessation, and liberation is called path. Detailed explanations are as stated in the Mahavibhasa, Abhidharmakosa, and Nyayanusara-sastra. Second is elucidating the substance. The Sarvastivada (Sarvastivada, the 'All Exists' school) believes that the five aggregates of clinging (panca-upadanakkhandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) are the Truth of Suffering, defiled causes (sasrava-hetu, causes that produce afflictions and suffering) are the Truth of the Cause, cessation through discernment (pratisamkhya-nirodha, cessation attained through the power of wisdom) is the Truth of Cessation, and the dharmas of learning and non-learning (saiksa-asiksa-dharma, methods of practice that require learning and those that do not) are the Truth of the Path. According to the Sautrantika (Sautrantika, the 'Sutra School'), name and form (nama-rupa, mental and material phenomena) are the Truth of Suffering, karma and afflictions (karma-klesa, actions and afflictions) are the Truth of the Cause, the cessation of karma and afflictions is the Truth of Cessation, and cessation and contemplation (samatha-vipassana, tranquility and insight) are the Truth of the Path. According to Mahayana Buddhism, it is the same as the Sautrantika, so it will not be described in detail; detailed explanations are as stated in other chapters. The Twelve Nidanas refer to ignorance (avidya), volitional formations (samskara), and so on, up to old age and death (jara-marana). Being ignorant and not understanding the realm, it is called ignorance. The three karmas of merit and so on flow and create, and are called volitional formations. The eight consciousnesses of the eye and so on discern the realm, and are called consciousness. Perception and so on, and form and so on, summon and represent material obstruction, and are called name and form. The six sense bases of the eye and so on give rise to mind and so on, and are called the six sense bases. The three contacts of suffering and so on.
觸對前境。故名為觸。苦等三受。領順違等。名之為受。自體等貪。貪染自境。故名為愛。欲等四取。執取境等。名之為取。行識等種。能招生等。故名為有。識等五法。本無今有。名之為生。即彼五法。衰變滅壞。故名老死。若具分別。義如別章。
經。無量功德皆成就。
釋曰。第四總結德也。
經。復有八百萬億大仙緣覺。
釋曰。第二辨緣覺眾。于中有三。初標數辨類。次贊其功德。后總結功德。此即初也。八百萬億者。舉其總數。大仙緣覺者。顯類差別。依本記云。自然朗悟。故名大仙。今解。仙者常樂寂靜。如居山者。故名大仙。是故瑜伽釋云。常樂寂靜。不欲雜居。無師獨悟故名獨覺。然彼仙人。有其三種。一佛。二獨覺。三五通。如大婆沙一百八十三。今對五通。故名大仙。問佛眾會中。有緣覺不。若言有者。大嚴經說如何會釋。彼第一云。一生補處菩薩。將欲下生。有天子下閻浮提。告辟支佛言。仁者應舍此土。何以故。十二年後。當有菩薩。降神入胎。是時五百辟支佛。聞天語已。從座而起。踴在虛空。高七多羅樹。化火燒身。入于涅槃。若言無者。此經所說八百萬億大仙緣覺。復如何通。答諸說不同。一云。秘密即有。顯現即無。故智度論云。佛法二種。一者秘密。
【現代漢語翻譯】 現代漢語譯本 觸對前境：當感官接觸到外部世界時，這被稱為『觸』（Sparsha）。 苦等三受：感受痛苦、快樂等三種感受，體驗順從或違逆之境，這被稱為『受』（Vedana）。 自體等貪：對自身等產生貪戀，貪圖染著于自身所處的環境，這被稱為『愛』（Trishna）。 欲等四取：強烈的慾望等四種執取，執著于所處的環境等，這被稱為『取』（Upadana）。 行識等種：行為、意識等種子，能夠產生未來的生命等，這被稱為『有』（Bhava）。 識等五法：意識等五種構成要素，原本不存在而現在產生，這被稱為『生』（Jati）。 即彼五法：這五種構成要素，衰老、變化、滅亡、敗壞，這被稱為『老死』（Jara-marana）。 若具分別：如果想要詳細分辨這些概念，其意義如同其他章節所解釋的那樣。
經：無量功德皆成就。
釋曰：第四部分總結功德。
經：復有八百萬億大仙緣覺（Pratyekabuddha）。
釋曰：第二部分辨識緣覺眾。其中有三個方面：首先標明數量和類別，其次讚歎他們的功德，最後總結功德。這裡是第一個方面。『八百萬億』是總數。『大仙緣覺』顯示了類別的差別。根據本記所說，自然領悟真理，因此被稱為『大仙』。現在解釋，『仙』意味著常常喜愛寂靜，如同居住在山林中的人，因此被稱為『大仙』。所以《瑜伽師地論》解釋說，常常喜愛寂靜，不希望與人雜居，沒有老師獨自領悟，因此被稱為『獨覺』。然而，那些仙人有三種：一是佛（Buddha），二是獨覺，三是五神通者。如《大毗婆沙論》第一百八十三卷所說。現在對照五神通者，所以稱為『大仙』。問：佛的集會中，是否有緣覺？如果說有，那麼《大嚴經》的說法應該如何解釋？該經第一卷說，一生補處菩薩（Bodhisattva），將要下生，有天子下到閻浮提（Jambudvipa），告訴辟支佛（Pratyekabuddha）說：『仁者應該捨棄此土。為什麼呢？十二年後，當有菩薩降神入胎。』當時五百辟支佛聽到天人的話后，從座位上站起來，跳躍到虛空中，高達七多羅樹，化火焚燒自身，進入涅槃（Nirvana）。如果說沒有，那麼此經所說的八百萬億大仙緣覺，又該如何解釋呢？答：各種說法不同。一種說法是，秘密中是有，顯現中是沒有。所以《智度論》說，佛法有兩種，一是秘密。
【English Translation】 English version Sparsha (Contact) is named so because it encounters the external world. Vedana (Feeling) is named so because it experiences pleasant, unpleasant, and neutral feelings, perceiving agreeable or disagreeable situations. Trishna (Craving) is named so because it is greedy for oneself and other things, clinging to one's own environment. Upadana (Grasping) is named so because of the four types of grasping, such as intense desires, clinging to the environment, etc. Bhava (Becoming) is named so because seeds such as actions and consciousness can generate future lives, etc. Jati (Birth) is named so because the five aggregates, such as consciousness, etc., which were originally non-existent, now come into being. Jara-marana (Old age and death) is named so because these five aggregates decay, change, perish, and are destroyed. If you want to distinguish these concepts in detail, their meaning is as explained in other chapters.
Sutra: Immeasurable merits are all accomplished.
Commentary: The fourth part summarizes the merits.
Sutra: Again, there are eight hundred million trillion great immortal Pratyekabuddhas (Solitary Buddhas).
Commentary: The second part identifies the Pratyekabuddha assembly. There are three aspects to it: first, it marks the number and category; second, it praises their merits; and finally, it summarizes the merits. This is the first aspect. 'Eight hundred million trillion' is the total number. 'Great immortal Pratyekabuddhas' shows the difference in category. According to the original record, they naturally awaken to the truth, hence they are called 'great immortals'. Now explaining, 'immortal' means always loving tranquility, like those who live in the mountains, hence they are called 'great immortals'. Therefore, the Yogacarabhumi-sastra explains that they always love tranquility, do not want to live in mixed company, and awaken alone without a teacher, hence they are called 'Solitary Buddhas'. However, those immortals are of three types: first, Buddhas; second, Solitary Buddhas; and third, those with the five supernormal powers. As stated in the Mahavibhasa-sastra, volume 183. Now, in contrast to those with the five supernormal powers, they are called 'great immortals'. Question: Are there Pratyekabuddhas in the Buddha's assembly? If you say yes, then how should the statement in the Mahavyuha Sutra be explained? The first volume of that sutra says that a Bodhisattva destined to be reborn only once more will descend, and a deva will descend to Jambudvipa and tell the Pratyekabuddhas: 'Virtuous ones, you should abandon this land. Why? In twelve years, a Bodhisattva will descend and enter a womb.' At that time, five hundred Pratyekabuddhas, hearing the words of the deva, rose from their seats, leaped into the sky, seven tala trees high, transformed into fire, burned their bodies, and entered Nirvana. If you say no, then how should the eight hundred million trillion great immortal Pratyekabuddhas mentioned in this sutra be explained? Answer: There are various explanations. One explanation is that they exist in secret but not in manifestation. Therefore, the Mahaprajnaparamita-sastra says that there are two types of Buddha-dharma: one is secret.
二者顯現。初轉法輪。有三乘人。各得其果。是秘密眾。今此經中。依秘密說。故言有也。大嚴所說。依顯現眾。故不相違。一云。獨覺自有二種。一者。本性獨出無俱。二者。先是聲聞。后成獨覺。如五百仙人一時出者。如舊婆沙四十二說。解云。二經各據一人。亦不相違。有說。獨覺自有二種。一麟角喻。獨出無二。當知如佛。二者部行。多人並出。此有二種。一是緣覺性。如五百仙人。二是聲聞種性。亦是五百仙人。故新婆沙第三十云。五百仙人者。多是聲聞種性解云。既說多言。故知此經八百萬億仙人者。或是聲聞種性。或是緣覺種性。而言出無佛世者。依多分說。又雜集論十三云。獨覺乘補特伽羅者。謂住獨覺法性若定不定性。是中根自求解脫。乃至或未起順抉擇分。或先已起。或先未得果。或先已得果。出無佛時也。唯內思惟聖觀現前。或如麟角。或復獨勝部行。若先未起。亦未得果。方成麟角。餘名部行。廣如彼說。
經。非斷非常。四諦十二緣皆成就。
釋曰。第二別贊功德。非斷非常者。於四諦中。集諦是因。苦諦是果。十二緣生展轉相生。如是因果。皆離斷常。又解因果相續不絕。如成唯識。因滅故非常。果生故非斷。非斷非常即因果中道。四諦緣生。義如上說。
經。無量
功德皆成就。
釋曰。第三總結德也。
經。復有(至)摩訶薩。
釋曰。第三顯菩薩眾。文別有四。一標數辨類。二略辨位地。三別贊功德。四總結功德。此即初也。然諸菩薩名有二種。一者通名。有十六種。一名菩薩。二名摩訶薩。乃至十六名為法師。二者別名。謂曼殊室利。及彌勒等。今言菩薩摩訶薩者。即十六名中。前二名也(此十六名。廣如瑜伽顯揚等論也)又此二名。若具梵音。應言菩提薩埵摩訶薩埵。為存略故。但言菩薩摩訶薩也。菩提名覺。薩埵名有情。或精進義。故攝大乘無性釋云。言菩薩者。菩提薩埵為所緣境。故名菩薩。從境得名。如不凈觀等。或即彼心為求菩提。有志有能。故名菩薩。親光三釋。故佛地云。所言菩薩摩訶薩者。謂諸薩埵。求菩提故。此通三乘。為簡取大。故復須說摩訶薩言。又緣菩提薩埵為境。故名菩薩。具足自利利他大愿。求菩提。利有情故。又薩埵者。是勇猛義。精進勇猛求大菩提。故名菩薩。此通諸位。今取地上諸大菩薩。是故復說摩訶薩言(廣釋菩薩。義如大品及大智度論等)。
經。皆行阿羅漢。
釋曰。第二略辨行位。釋阿羅漢義如上說。而諸菩薩名阿羅漢。有其三義。一者。阿羅漢迴心向大。仍本名說阿羅漢。二者。十地諸
【現代漢語翻譯】 功德皆成就。
釋曰。第三總結德也。
經。復有(至)摩訶薩。
釋曰。第三顯菩薩眾。文別有四。一標數辨類。二略辨位地。三別贊功德。四總結功德。此即初也。然諸菩薩名有二種。一者通名。有十六種。一名菩薩（Bodhisattva）。二名摩訶薩（Mahasattva）。乃至十六名為法師。二者別名。謂曼殊室利（Manjusri），及彌勒（Maitreya）等。今言菩薩摩訶薩者。即十六名中。前二名也(此十六名。廣如瑜伽顯揚等論也)又此二名。若具梵音。應言菩提薩埵摩訶薩埵。為存略故。但言菩薩摩訶薩也。菩提名覺。薩埵名有情。或精進義。故攝大乘無性釋云。言菩薩者。菩提薩埵為所緣境。故名菩薩。從境得名。如不凈觀等。或即彼心為求菩提。有志有能。故名菩薩。親光三釋。故佛地云。所言菩薩摩訶薩者。謂諸薩埵。求菩提故。此通三乘。為簡取大。故復須說摩訶薩言。又緣菩提薩埵為境。故名菩薩。具足自利利他大愿。求菩提。利有情故。又薩埵者。是勇猛義。精進勇猛求大菩提。故名菩薩。此通諸位。今取地上諸大菩薩。是故復說摩訶薩言(廣釋菩薩。義如大品及大智度論等)。
經。皆行阿羅漢。
釋曰。第二略辨行位。釋阿羅漢（Arhat）義如上說。而諸菩薩名阿羅漢。有其三義。一者。阿羅漢迴心向大。仍本名說阿羅漢。二者。十地諸
【English Translation】 All merits are accomplished.
Explanation: The third summarizes the virtues.
Sutra: Moreover, there are (to) Mahasattvas (great beings).
Explanation: The third reveals the Bodhisattva assembly. The text is divided into four parts: first, specifying the number and distinguishing the types; second, briefly distinguishing the positions and stages; third, separately praising the merits; and fourth, summarizing the merits. This is the first part. There are two types of Bodhisattva names: one is the general name, which has sixteen types, the first being Bodhisattva (enlightenment being), the the second being Mahasattva (great being), and so on until the sixteenth being Dharma Master; the second is the specific name, such as Manjusri (gentle glory), and Maitreya (benevolent one), etc. When we say Bodhisattva Mahasattva, it refers to the first two names among the sixteen names (these sixteen names are extensively discussed in treatises such as the Yoga and the Samdhinirmocana Sutra). Furthermore, these two names, in complete Sanskrit, should be Bodhisattva Mahasattva. For the sake of brevity, we simply say Bodhisattva Mahasattva. Bodhi means 'awakening,' and sattva means 'sentient being' or 'diligence.' Therefore, the Mahayana-samgraha explains that 'Bodhisattva' refers to one whose object of focus is Bodhi-sattva, hence the name Bodhisattva, named after the object, like the contemplation of impurity. Or, it refers to the mind that seeks Bodhi, with aspiration and ability, hence the name Bodhisattva. This is explained in three ways by Citta-raksha. Therefore, the Buddhabhumi Sutra says, 'The so-called Bodhisattva Mahasattva refers to all sentient beings who seek Bodhi.' This applies to all three vehicles. To specifically take the great, it is necessary to say Mahasattva again. Also, because Bodhi-sattva is the object of focus, it is called Bodhisattva, possessing great vows of self-benefit and benefiting others, seeking Bodhi and benefiting sentient beings. Moreover, sattva means 'courage.' Diligently and courageously seeking great Bodhi, hence the name Bodhisattva. This applies to all stages. Now, we take the great Bodhisattvas on the ground. Therefore, we say Mahasattva again (the extensive explanation of Bodhisattva can be found in the Perfection of Wisdom Sutra and the Mahaprajnaparamita-sastra, etc.).
Sutra: All practice as Arhats (worthy ones).
Explanation: The second briefly distinguishes the practices and stages. The meaning of Arhat (worthy one) is explained above. The Bodhisattvas are called Arhats for three reasons: first, Arhats turn their minds towards the great, and are still called Arhats by their original name; second, the ten grounds of all
菩薩眾。皆受應供。三者。佛果名阿羅漢。大地菩薩行阿羅漢。亦名阿羅漢。此義分別。如成唯識。
經。實智功德(至)金剛滅定。
釋曰。第三別贊功德。即分為十。一方便真實二智功德。二行獨大乘功德。三四眼功德。四五通功德。五三達功德。六十力功德。七四無量功德。八四辨功德。九四攝功德。十金剛滅定功德。或可分為十一。方便。真實。二智別故。或可分為十二。金剛。滅定。二種別故。雖有三說。且依初釋。此即第一二智功德門。然此二智諸說不同。一云。正體智名為實智。緣實境故。后所得智名為方便。善巧方便化眾生故。一云。正體后得名為實智。能緣真俗二境實故。以加行智名為方便。為能引生正體智故。言行獨大乘者。贊第二德。依本記云。出二乘也。大乘有二。一十信至十解。是不定。猶退為二乘。二十行至十地。是定。故言行獨大乘。今解不爾。四諦緣起。大小共行。六波羅蜜。唯菩薩行。故言行獨大乘。或可生空大小共觀。法空唯大。不通小乘。故言行獨大乘。或可般若有二。一大小共行。二唯菩薩行。故言行獨大乘。言四眼者。贊第三德。於五眼中。肉。天。法。慧。唯除佛眼。未成佛故。形膚名肉。照囑名眼。肉即是眼。故名肉眼。天眼有三種。一者報得。謂四天
【現代漢語翻譯】 現代漢語譯本 菩薩眾都接受應供（指接受供養）。第三，佛的果位名為阿羅漢（Arhat，斷盡煩惱，應受人天供養的聖者）。大地菩薩所行的阿羅漢行，也名為阿羅漢。這些意義的區別，可以參考《成唯識論》。
經文：真實的智慧功德……乃至金剛滅定。
解釋：第三部分是分別讚歎功德，可以分為十個方面：一是方便真實二智功德，二是行獨大乘功德，三是四眼功德，四是五神通功德，五是三達功德，六是十力功德，七是四無量功德，八是四辯功德，九是四攝功德，十是金剛滅定功德。或者可以分為十一個方面，因為方便和真實是兩種不同的智慧。或者可以分為十二個方面，因為金剛和滅定是兩種不同的禪定。雖然有三種說法，但這裡先按照第一種解釋。這裡是第一方便真實二智功德門。然而，這兩種智慧的說法各不相同。一種說法是，根本智（正體智）名為實智，因為它緣于真實的境界；后得智名為方便，因為它善巧方便地化度眾生。另一種說法是，根本智和后得智名為實智，因為它們能夠緣于真諦和俗諦兩種真實的境界；以加行智名為方便，因為它能夠引導產生根本智。說到『行獨大乘』，是讚歎第二種功德。根據原本的記載，這是爲了超出二乘（聲聞乘和緣覺乘）。大乘有兩種，一是十信位到十解位，是不定的，仍然可能退轉為二乘；二是十行位到十地位，是決定的，所以說『行獨大乘』。現在的解釋不是這樣。四諦和緣起，大小乘共同修行；六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），只有菩薩才修行，所以說『行獨大乘』。或者說，生空觀（對五蘊的空性認知）大小乘共同修觀，法空觀（對一切法的空性認知）只有大乘才修觀，不通於小乘，所以說『行獨大乘』。或者說，般若（Prajna，智慧）有兩種，一是大小乘共同修行，二是隻有菩薩才修行，所以說『行獨大乘』。說到『四眼』，是讚歎第三種功德。在五眼（肉眼、天眼、慧眼、法眼、佛眼）中，只有肉眼、天眼、法眼、慧眼，唯獨沒有佛眼，因為還沒有成佛。形體外貌名為肉，照視矚望名為眼，肉就是眼，所以名為肉眼。天眼有三種，一是報得，指四天王
【English Translation】 English version The Bodhisattvas all receive offerings (meaning they are worthy of receiving offerings). Thirdly, the fruit of Buddhahood is called Arhat (Arhat, a saint who has exhausted afflictions and is worthy of offerings from humans and devas). The Arhat practice performed by the Bodhisattvas on the great earth is also called Arhat. The distinctions in these meanings can be found in the 'Vijnaptimatrata-siddhi Sastra'.
Sutra: The merit of true wisdom... up to the Vajra Samadhi of Cessation.
Explanation: The third part is a separate praise of merits, which can be divided into ten aspects: first, the merit of expedient and true two wisdoms; second, the merit of exclusive Mahayana practice; third, the merit of the four eyes; fourth, the merit of the five supernormal powers; fifth, the merit of the three insights; sixth, the merit of the ten powers; seventh, the merit of the four immeasurable minds; eighth, the merit of the four kinds of eloquence; ninth, the merit of the four means of conversion; tenth, the merit of the Vajra Samadhi of Cessation. Or it can be divided into eleven aspects, because expedient and true are two different wisdoms. Or it can be divided into twelve aspects, because Vajra and Cessation are two different samadhis. Although there are three explanations, here we will follow the first explanation. This is the first gate of the merit of expedient and true two wisdoms. However, the explanations of these two wisdoms vary. One explanation is that the fundamental wisdom (true wisdom) is called true wisdom because it is based on the true realm; the subsequent wisdom is called expedient because it skillfully and expediently transforms sentient beings. Another explanation is that the fundamental wisdom and the subsequent wisdom are called true wisdom because they can be based on the two true realms of truth and convention; the wisdom of application is called expedient because it can lead to the generation of fundamental wisdom. Speaking of 'exclusive Mahayana practice', it is praising the second merit. According to the original record, this is to surpass the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). There are two types of Mahayana, one is from the ten faiths to the ten understandings, which is uncertain and may still regress to the two vehicles; the other is from the ten practices to the ten grounds, which is definite, so it is said 'exclusive Mahayana practice'. The current explanation is not like this. The Four Noble Truths and Dependent Origination are practiced jointly by the Small and Great Vehicles; the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) are only practiced by Bodhisattvas, so it is said 'exclusive Mahayana practice'. Or it can be said that the contemplation of the emptiness of self (the recognition of the emptiness of the five aggregates) is jointly practiced by the Small and Great Vehicles, while the contemplation of the emptiness of phenomena (the recognition of the emptiness of all dharmas) is only practiced by the Great Vehicle and does not extend to the Small Vehicle, so it is said 'exclusive Mahayana practice'. Or it can be said that there are two types of Prajna (wisdom), one is practiced jointly by the Small and Great Vehicles, and the other is only practiced by Bodhisattvas, so it is said 'exclusive Mahayana practice'. Speaking of 'four eyes', it is praising the third merit. Among the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), there are only the flesh eye, heavenly eye, wisdom eye, and dharma eye, but not the Buddha eye, because Buddhahood has not yet been attained. Physical form is called flesh, and seeing and looking is called eye, flesh is eye, so it is called flesh eye. There are three types of heavenly eye, one is obtained by retribution, referring to the Four Heavenly Kings.
王等。及色界眼。天趣之眼。故名天眼。二佛菩薩報得眼根。凈人眼故。亦名天眼。三者四種靜慮所生眼根。亦名天眼。此即修得。觀諸法門。名為法眼。了達空相。名為慧眼。即此四眼在佛身者。轉名佛眼。五中肉眼。以色為體。天眼一種。通色及心。見現在色。即是眼根。知未來者。唯是心故。法慧二眼。用慧為體。佛眼即用四眼為體。或可是慧。觀如來藏。是慧用故。此五眼義。廣如別章。言五通者。贊第四德。於六通中。唯除漏盡。菩薩未斷煩惱盡故。于所緣中。無擁滯故。名之為通。大婆沙云。于自所緣。無倒了達。妙用無礎。故名為通。一神境智證通。謂等持。由此能為神變事故。諸神變事。說名為境。二天眼智證通。殊勝名天。此眼殊勝。故名為天。色界大造凈色眼攝。遠見無礙。故名天眼。三天耳智證通。天義同前。色界大造凈色耳攝。遠聞無礙。故名天耳。四他心智證通。知他心故。名他心智。諸瑜伽師。意樂加行。欲知他心。非他心所。是故但三他心智名。以心為先。亦知心所。五宿住隨念智證通。諸過去生有漏五蘊。名為宿住。隨念勢力而能知彼。故名隨念。謂此聚中。雖有多法。而念力增。故說隨念六漏盡智證通。漏謂煩惱。盡即滅盡。煩惱滅盡。故名漏盡。或可漏盡身中起故。名漏盡通。
【現代漢語翻譯】 現代漢語譯本 王等。以及天眼（具有超越凡人視力的眼睛）。天趣之眼，所以叫做天眼。二，佛菩薩因果報應所得的眼根，清凈無比，也叫做天眼。三者，通過四種禪定所產生的眼根，也叫做天眼，這是通過修行獲得的。觀察諸法實相的智慧，名為法眼。了達諸法空性的智慧，名為慧眼。這四種眼在佛的身上，就轉名為佛眼。五種眼中的肉眼，以色相為本體。天眼則既包含色相也包含心識，能看見現在的色相，這是眼根的作用；能知曉未來，則是心識的作用。法眼和慧眼，以智慧為本體。佛眼則以四種眼為本體，或者也可以說是智慧，因為觀察如來藏是智慧的作用。這五眼的含義，詳細內容在其他章節中闡述。 說到五通，是讚歎第四種功德。在六通之中，唯獨缺少了漏盡通，因為菩薩尚未完全斷盡煩惱。在所觀察的境界中，沒有阻礙，所以稱之為通。大婆沙論中說，對於自己所緣的境界，能夠正確無誤地了達，其妙用不可估量，所以稱之為通。一，神境智證通，指的是通過禪定，能夠展現神通變化。各種神通變化的事蹟，被稱為境。二，天眼智證通，殊勝的叫做天，這種眼睛非常殊勝，所以叫做天眼。由大創造的清凈色眼所攝，能夠遠距離無礙地觀察，所以叫做天眼。三，天耳智證通，天字的含義同前。由大創造的清凈色耳所攝，能夠遠距離無礙地聽聞，所以叫做天耳。四，他心智證通，能夠知曉他人的心念，所以叫做他心智。瑜伽師通過意樂和加行，想要了解他人的心念，而不是他人的心所，因此只有三種他心智的名稱。以心為先，也能知曉心所。五，宿住隨念智證通，過去生中的有漏五蘊，叫做宿住。憑藉隨唸的力量能夠知曉過去的事情，所以叫做隨念。雖然這些聚合中有很多法，但是念力最強，所以叫做隨念。六，漏盡智證通，漏指的是煩惱，盡指的是滅盡。煩惱滅盡，所以叫做漏盡。或者說，漏盡是從自身中產生的，所以叫做漏盡通。
【English Translation】 English version Wang, etc., and the 'Eye'. The 'Eye of Heavenly Interest', hence the name 'Heavenly Eye' (an eye with vision beyond that of ordinary humans). Secondly, the 'eye-root' obtained by Buddhas and Bodhisattvas through karmic retribution, being pure, is also called the 'Heavenly Eye'. Thirdly, the 'eye-root' produced by the four 'Dhyanas' (meditative states) is also called the 'Heavenly Eye'; this is acquired through cultivation. The wisdom of observing the 'Dharmas' (teachings, principles) is called the 'Dharma Eye'. The wisdom of understanding the emptiness of all phenomena is called the 'Wisdom Eye'. These four eyes, when present in the body of a Buddha, are transformed and called the 'Buddha Eye'. Among the five eyes, the 'Flesh Eye' has form as its essence. The 'Heavenly Eye' encompasses both form and mind; seeing present forms is the function of the 'eye-root'; knowing the future is the function of the mind. The 'Dharma Eye' and 'Wisdom Eye' have wisdom as their essence. The 'Buddha Eye' uses the four eyes as its essence, or it could be wisdom, because observing the 'Tathagatagarbha' (Buddha-nature) is the function of wisdom. The meaning of these five eyes is explained in detail in other chapters. Speaking of the five 'Abhijñas' (supernatural powers), it praises the fourth virtue. Among the six 'Abhijñas', only the 'Extinction of Outflows' is missing, because Bodhisattvas have not completely eradicated afflictions. Because there is no obstruction in the object of observation, it is called 'Abhijña'. The 'Mahavibhasa' says, 'To understand one's own object of observation without error, its wonderful function is immeasurable, therefore it is called 'Abhijña'.' First, the 'Supernatural Power of Spiritual Transformation through Wisdom', which refers to 'Samadhi' (meditative absorption), through which one can perform miraculous transformations. Various miraculous transformations are called 'realms'. Second, the 'Supernatural Power of Heavenly Eye through Wisdom'. 'Heavenly' means superior; this eye is very superior, so it is called the 'Heavenly Eye'. Controlled by the pure 'form-eye' created by Da, it can observe from a distance without obstruction, so it is called the 'Heavenly Eye'. Third, the 'Supernatural Power of Heavenly Ear through Wisdom'. The meaning of 'Heavenly' is the same as before. Controlled by the pure 'form-ear' created by Da, it can hear from a distance without obstruction, so it is called the 'Heavenly Ear'. Fourth, the 'Supernatural Power of Knowing Others' Minds through Wisdom'. Being able to know the thoughts of others, it is called 'Knowing Others' Minds'. Yogis, through intention and practice, want to understand the thoughts of others, not the mental factors of others, so there are only three names for 'Knowing Others' Minds'. Taking the mind as primary, one can also know the mental factors. Fifth, the 'Supernatural Power of Remembering Past Lives through Wisdom'. The contaminated five 'Skandhas' (aggregates) of past lives are called 'past lives'. Being able to know past events through the power of recollection, it is called 'recollection'. Although there are many 'Dharmas' in these aggregates, the power of recollection is the strongest, so it is called 'recollection'. Sixth, the 'Supernatural Power of the Extinction of Outflows through Wisdom'. 'Outflows' refers to afflictions, and 'extinction' refers to complete eradication. Afflictions are eradicated, so it is called 'Extinction of Outflows'. Or, the 'Extinction of Outflows' arises from within oneself, so it is called the 'Supernatural Power of the Extinction of Outflows'.
或可緣漏盡故。名漏盡通。若出體者。薩婆多宗。六通皆以智慧為體。如婆沙等。今依大乘。六通皆以定慧及相應法為體。如顯揚等。若廣分別。具如別章。言三達者。贊第五德。即是三明。達解無礙。故說為明。故大婆沙一百二云。通達解了。故說為明。一宿住隨念智證明。通達解了前際法故。二死生智證明。通達解了后際法故。三漏盡智證明。通達解了涅槃性故。皆說為明。若出體者。薩婆多宗以慧為體。於六通中。宿住天眼漏盡為性。如次對治前後中際三種愚故。俱舍云。三明不增不減。真假分別。漏盡一明通假及真。餘二是假。唯有漏故。有無漏智。皆名漏盡。俱在漏盡身中生故。真名無漏。假名有漏。勝劣相形。故說真假。第四學無學分別。唯在無學。學有闇故。依婆沙立三之意。稍異俱舍。如婆沙一百二云。今依大乘。佛地論同俱舍。故佛地云。無學利根所得三通。除染不染三際愚故。故說三明。有義。明者心慧為性。慧能除闇。故說為明。有說。無礙善根為性。翻無明故(解云。大乘皆通無漏。于理無違許后得智是無漏故)問通之與明。有何等異。答智度論第二捲雲。真知過去宿命事。是名通知過去因緣行業。是名明。真知死此生彼。是名天眼通。知諸行因緣。證會不失。是名明。真知盡結使。不知更
【現代漢語翻譯】 或可因為斷盡煩惱的緣故，稱為漏盡通。如果從體性上來說，薩婆多部（Sarvastivada，一切有部）認為六神通都以智慧為體性，如《大毗婆沙論》等所說。現在依照大乘的觀點，六神通都以禪定、智慧以及與它們相應的法為體性，如《顯揚聖教論》等所說。如果詳細分別，具體內容在其他章節中說明。 所說的『三達』，是讚歎第五種功德，也就是三明。因為通達理解沒有障礙，所以稱為『明』。所以《大毗婆沙論》第一百零二卷說：『通達解了，所以稱為明。』一、宿住隨念智證明，因為通達解了過去世的法；二、死生智證明，因為通達解了未來世的法；三、漏盡智證明，因為通達解了涅槃的體性。所以都稱為『明』。 如果從體性上來說，薩婆多部認為以智慧為體性，在六神通中，宿住通、天眼通、漏盡通是其自性。依次對治過去、未來、現在三種愚癡。 《俱舍論》說：『三明不增不減，有真假的區別。』漏盡一明，通於假和真，其餘兩種是假的，因為還有煩惱。有無漏智，都稱為漏盡，因為都在漏盡者的身中產生。真明是無漏的，假明是有漏的。因為勝劣的對比，所以說真假。 第四，關於有學和無學的分別，三明只存在於無學果位。因為有學還有愚昧。依據《大毗婆沙論》立三明的意義，與《俱舍論》稍有不同。如《大毗婆沙論》第一百零二卷所說。現在依照大乘的觀點，《佛地經論》與《俱舍論》相同。所以《佛地經論》說：『無學利根者所得的三通，能去除染污和不染污的三際愚癡，所以稱為三明。』 有一種觀點認為，明以心慧為體性，慧能去除黑暗，所以稱為明。也有說，以無礙善根為體性，能翻轉無明的緣故（解釋說：大乘都通於無漏，在理上沒有違背，允許后得智是無漏的）。 問：通和明有什麼不同？答：《智度論》第二卷說：『真實知道過去宿命的事，這叫做通知過去因緣行業；這叫做明。真實知道死後生到哪裡，這叫做天眼通；知道諸行因緣，證悟不會失去，這叫做明。真實知道斷盡煩惱，不知道更……』
【English Translation】 Or it may be called 'Leukjin Tong' (漏盡通, Exhaustion of Outflows Supernatural Power) because of the exhaustion of outflows (煩惱, kleshas). If considering its essence, the Sarvastivada (薩婆多宗, Everything Exists School) holds that the six supernatural powers all have wisdom as their essence, as stated in works like the Mahavibhasa (大毗婆沙論). Now, according to the Mahayana (大乘, Great Vehicle) perspective, the six supernatural powers all have samadhi (禪定, concentration), wisdom, and corresponding dharmas as their essence, as stated in works like the Asanga's Compendium of Abhidharma (顯揚聖教論). If we were to differentiate them in detail, the specifics would be explained in separate chapters. The 'Three Insights' (三達) are praised as the fifth merit, which are the Threefold Wisdoms (三明). Because of unobstructed understanding and comprehension, they are called 'Wisdoms' (明). Therefore, the Mahavibhasa (大毗婆沙論), in its 102nd fascicle, states: 'Because of understanding and comprehension, they are called Wisdoms.' First, the Wisdom of Knowing Past Lives (宿住隨念智證明) proves this because it understands and comprehends the dharmas of the past. Second, the Wisdom of Knowing the Passing Away and Rebirth of Beings (死生智證明) proves this because it understands and comprehends the dharmas of the future. Third, the Wisdom of the Exhaustion of Outflows (漏盡智證明) proves this because it understands and comprehends the nature of Nirvana (涅槃). Therefore, all are called 'Wisdoms'. If considering its essence, the Sarvastivada (薩婆多宗) holds that wisdom is its essence. Among the six supernatural powers, the Supernatural Power of Knowing Past Lives (宿住通), the Divine Eye (天眼通), and the Supernatural Power of the Exhaustion of Outflows (漏盡通) are its nature. They respectively counteract the three kinds of ignorance concerning the past, future, and present. The Abhidharmakosa (俱舍論) states: 'The Three Wisdoms neither increase nor decrease, and there is a distinction between true and false.' The Wisdom of the Exhaustion of Outflows (漏盡一明) is both false and true, while the other two are false because they still have outflows. Having undefiled wisdom is called the Exhaustion of Outflows (漏盡), because they arise in the body of one who has exhausted outflows. True wisdom is undefiled, while false wisdom is defiled. Because of the comparison between superior and inferior, they are called true and false. Fourth, regarding the distinction between those in the stage of learning (有學) and those in the stage of no-more-learning (無學), the Three Wisdoms (三明) only exist in the stage of no-more-learning because those in the stage of learning still have darkness (愚昧, ignorance). The meaning of establishing the Three Wisdoms according to the Mahavibhasa (大毗婆沙論) differs slightly from the Abhidharmakosa (俱舍論), as stated in the Mahavibhasa (大毗婆沙論), 102nd fascicle. Now, according to the Mahayana (大乘) perspective, the Buddhabhumi Sutra (佛地經論) agrees with the Abhidharmakosa (俱舍論). Therefore, the Buddhabhumi Sutra (佛地經論) states: 'The three supernatural powers attained by those with sharp faculties in the stage of no-more-learning can remove the defiled and undefiled ignorance of the three times, therefore they are called the Three Wisdoms.' Some argue that wisdom (明) has the nature of mental wisdom (心慧), and wisdom can remove darkness, so it is called wisdom (明). Others say that it has the nature of unobstructed wholesome roots (無礙善根), because it can reverse ignorance (無明) (Explanation: Mahayana (大乘) all include undefiled [wisdom], which is not contradictory in principle, allowing that subsequent wisdom is undefiled). Question: What is the difference between supernatural power (通) and wisdom (明)? Answer: The second fascicle of the Mahaprajnaparamita Sastra (智度論) states: 'Truly knowing the past events of past lives is called knowing the past causes and conditions and actions; this is called wisdom (明). Truly knowing where one will be reborn after death is called the Divine Eye (天眼通); knowing the causes and conditions of all phenomena, realizing that it will not be lost, is called wisdom (明). Truly knowing the exhaustion of afflictions, not knowing more...'
生不生。是漏盡通。若知漏盡更不復生。是名明。此三明。大阿羅漢。大辟支佛所得。故知通明勝劣差別。言十力者。贊第六德。自有兩釋有說。十力唯佛非余。謂處非處。乃至漏盡。有說。菩薩亦有十力。如智度論二十八云。佛有十力四無所畏。菩薩有不。答有。何者是。一發一切智心堅深牢固力。二大慈力。三大慧力。四具足精進力。五具足禪定力。六具足智慧力。七不厭生死力。八無生忍力。九具足解脫力。十具足無礙智力。其如彼說(或有經本四無所畏。多分無有。故不可依)言四無量者。釋第七德。所謂慈。悲。喜。舍。於此義中兩門分別。一釋名。二出體。就釋名中。先通。后別。四無量者。即是通名。依薩婆多。如大婆沙八十一說。彼云。問何故名無量。無量是何義。答如是四種。是諸賢聖廣遊戲處。故名無量。複次如是四種。能緣無量有情為境故。生無量福故。引無量果故。故名無量。廣說如彼。俱舍正理。同大婆沙第四複次。故不繁述。依大乘宗。如顯揚第四。以其三義。釋無量名。一廣。二大。三無量。廣者。于見所行作意故。大者。于聞所行作意故。無量者。于覺知所行作意故。如是三義。遍緣一方。乃至十方無邊器世間。及有情世間。故名無量。言別名者。一慈。二悲。三喜。四舍。薩婆多
【現代漢語翻譯】 現代漢語譯本 『生不生』，是指漏盡通（斷盡所有煩惱，不再輪迴的智慧）。如果知道斷盡煩惱，不再受生，這叫做『明』。這三種『明』，是大阿羅漢（已證得最高果位的修行者），大辟支佛（無需依靠他人教導，自己開悟的修行者）所能獲得的。因此可知，通和明之間有勝劣差別。 說到『十力』，這是讚歎佛的第六種功德。對此有兩種解釋：一種說法是，十力只有佛才有，其他人沒有，包括知『是處非處』（瞭解因果關係）乃至『漏盡』。另一種說法是，菩薩也有十力，如《智度論》第二十八卷所說：佛有十力四無所畏，菩薩有沒有呢？回答是有的。是什麼呢？一是發起一切智心，堅深牢固力；二是大慈力；三大慧力；四是具足精進力；五是具足禪定力；六是具足智慧力；七是不厭生死力；八是無生忍力；九是具足解脫力；十是具足無礙智力。就像那裡所說的（或者有些經本有四無所畏，大部分沒有，所以不可依據）。 說到『四無量』，這是解釋第七種功德，也就是慈、悲、喜、舍。對於這個意義，從兩個方面來分別解釋：一是解釋名稱，二是說明本體。就解釋名稱來說，先說通名，后說別名。『四無量』，是通名。依據薩婆多部（一切有部），如《大婆沙論》第八十一卷所說。那裡說：問：為什麼叫『無量』？『無量』是什麼意思？答：這四種（慈、悲、喜、舍）是諸位賢聖廣闊遊樂之處，所以叫『無量』。再次，這四種能夠以無量有情為對象，所以產生無量福報，所以引出無量果報，所以叫『無量』。詳細的解釋就像那裡所說。《俱舍論》的《正理》也和大婆沙論第四卷相同，所以不再繁瑣敘述。 依據大乘宗，如《顯揚聖教論》第四卷，用三種意義來解釋『無量』這個名稱：一是廣，二是大，三是無量。『廣』，是在見所行作意（通過觀察和思考來修行）的範圍內；『大』，是在聞所行作意（通過聽聞佛法來修行）的範圍內；『無量』，是在覺知所行作意（通過覺悟和認知來修行）的範圍內。這三種意義，普遍地緣於一方，乃至十方無邊的器世間（物質世界）和有情世間（眾生世界），所以叫做『無量』。 說到別名，一是慈，二是悲，三是喜，四是舍。薩婆多部（一切有部）
【English Translation】 English version 'Non-arising' refers to the 『leaks exhausted super-knowledge』 (wisdom of completely eliminating all afflictions and no longer reincarnating). If one knows that the leaks are exhausted and there is no more rebirth, this is called 『clarity』. These three 『clarities』 are attained by great Arhats (practitioners who have attained the highest fruit) and great Pratyekabuddhas (practitioners who attain enlightenment on their own without relying on the teachings of others). Therefore, it can be known that there are differences in superiority and inferiority between super-knowledge and clarity. Speaking of the 『Ten Powers』, this is praising the Buddha's sixth virtue. There are two explanations for this: one says that the Ten Powers are only possessed by the Buddha and no one else, including knowing 『what is possible and impossible』 (understanding the law of cause and effect) and even 『leaks exhausted』. Another says that Bodhisattvas also have the Ten Powers, as stated in the twenty-eighth volume of the Mahaprajnaparamita-sastra: Does the Buddha have the Ten Powers and Four Fearlessnesses, and do Bodhisattvas have them? The answer is yes. What are they? First, the power of initiating the mind of all-knowing, firm, deep, and solid; second, the power of great loving-kindness; third, the power of great wisdom; fourth, the power of complete diligence; fifth, the power of complete meditation; sixth, the power of complete wisdom; seventh, the power of not being tired of birth and death; eighth, the power of non-arising forbearance; ninth, the power of complete liberation; tenth, the power of complete unobstructed wisdom. Just as it is said there (or some sutra texts have the Four Fearlessnesses, but most do not, so they cannot be relied upon). Speaking of the 『Four Immeasurables』, this is explaining the seventh virtue, which is loving-kindness, compassion, joy, and equanimity. Regarding this meaning, it is explained separately from two aspects: one is to explain the name, and the other is to explain the substance. In terms of explaining the name, first the general name is explained, and then the specific names. 『Four Immeasurables』 is the general name. According to the Sarvastivada school, as stated in the eighty-first volume of the Mahavibhasa: Question: Why is it called 『Immeasurable』? What does 『Immeasurable』 mean? Answer: These four (loving-kindness, compassion, joy, and equanimity) are the vast places of enjoyment for the virtuous sages, so they are called 『Immeasurable』. Furthermore, these four can take immeasurable sentient beings as their object, so they generate immeasurable blessings, so they lead to immeasurable fruits, so they are called 『Immeasurable』. Detailed explanations are as stated there. The Abhidharmakosha-bhasya』s Nyayanusara is also the same as the fourth volume of the Mahavibhasa, so it will not be described in detail. According to the Mahayana school, as in the fourth volume of the Asanga's Compendium of Abhidharma, the name 『Immeasurable』 is explained with three meanings: first, vast; second, great; third, immeasurable. 『Vast』 is within the scope of acting on what is seen (cultivating through observation and reflection); 『great』 is within the scope of acting on what is heard (cultivating through listening to the Dharma); 『immeasurable』 is within the scope of acting on what is perceived (cultivating through awakening and cognition). These three meanings universally extend to one direction, and even to the boundless container world (material world) and sentient world (world of sentient beings) in the ten directions, so it is called 『Immeasurable』. Speaking of the specific names, first is loving-kindness, second is compassion, third is joy, and fourth is equanimity. Sarvastivada school.
宗。如俱舍論第二十九說。慈名與樂。悲名拔苦。喜名欣慰。舍名平等依經部宗。如成實論四無量品。慈名與嗔相違善心。悲名與惱相違善心。喜名嫉妒相違善心。此三皆是慈心差別。能令此三平等。故名為舍。具如彼說。今依大乘。如顯揚說。一慈無量者。于無苦無樂眾生。欲施樂具。悲者。于有苦眾生。欲拔苦具。喜者。于有樂眾生。隨喜彼樂。舍者。謂舍俱心不染意樂。言出體者。薩婆多宗。慈悲無量。自有兩說。一云。俱以無嗔善根而為體性。而差別者。慈對治斷命嗔。悲對治捶打嗔。一云。慈以無嗔善根而為體性。悲以不害善根為性。對治害故。喜無量性。亦有兩說。一云善根為性。一云。忻為自性。舍有一釋。謂以無貪善根為性。共者出體。四蘊五蘊。以為體性。廣如婆沙八十一等。依經部宗。如成實論。四皆是慧。故成實云。是四無量。皆是慧性。今依大乘。集論雜集。四種皆以若定若慧及彼相應諸心心法以為自性。顯揚第四。慈以無瞋善根。為體。悲以不害善根為體。喜以不嫉善根為體。舍以無貪無瞋善根為體。皆是憐愍眾生法故。於此四中。慈唯無瞋。次二無量。無瞋一分。舍是無貪無瞋一分。又復與彼相應等持諸心心法。並彼眷屬。皆是四無量體。若廣分別。具如別章。言四辨者。釋第八德。亦
【現代漢語翻譯】 現代漢語譯本： 宗（宗派）。如《俱舍論》第二十九卷所說：『慈』的意思是給予快樂，『悲』的意思是拔除痛苦，『喜』的意思是欣喜慰勞，『舍』的意思是平等對待。這是依據經部宗的觀點。如《成實論》的『四無量品』所說：『慈』是與嗔恚心相反的善良心，『悲』是與惱害心相反的善良心，『喜』是與嫉妒心相反的善良心。這三種都是慈心的不同表現，能夠使這三種心平等，所以稱為『舍』。具體內容如該論所述。現在依據大乘的觀點，如《顯揚論》所說：一、『慈無量』，是對無苦無樂的眾生，想要給予他們快樂的工具；『悲』，是對有痛苦的眾生，想要拔除他們的痛苦工具；『喜』，是對有快樂的眾生，隨喜他們的快樂；『舍』，是指捨棄偏頗之心，不被染污的意樂。 說到它們的體性，薩婆多宗（一切有部）認為，慈悲無量有兩種說法：一種認為，都是以無嗔的善根作為體性，而差別在於，慈是對治斷命的嗔恚，悲是對治捶打的嗔恚；另一種認為，慈是以無嗔的善根作為體性，悲是以不害的善根作為體性，對治傷害的緣故。喜無量的體性，也有兩種說法：一種認為是善根，一種認為是欣悅本身。舍有一種解釋，認為是無貪的善根作為體性。共同的說法是，四蘊（色、受、想、行）或五蘊（色、受、想、行、識）作為它們的體性。詳細內容如《大毗婆沙論》第八十一卷等所述。依據經部宗的觀點，如《成實論》所說，四種都是智慧，所以《成實論》說，這四無量，都是智慧的體性。現在依據大乘的觀點，《集論》、《雜集論》認為，四種都以禪定或智慧以及與它們相應的各種心和心所法作為它們的自性。《顯揚論》第四卷說，慈以無嗔的善根為體，悲以不害的善根為體，喜以不嫉妒的善根為體，舍以無貪無嗔的善根為體，都是憐憫眾生的法。在這四種中，慈唯有無嗔，其次的兩個無量，有無嗔的一部分，舍是無貪無嗔的一部分。又與它們相應的等持（禪定）以及各種心和心所法，以及它們的眷屬，都是四無量的體性。如果廣泛地分別，具體內容如其他章節所述。 說到四辯才，解釋第八種功德，也...
【English Translation】 English version: 宗 (Sect). As stated in the twenty-ninth volume of the Abhidharmakośa-bhāṣya (Treasury of Metaphysics): 'Maitrī' (慈, loving-kindness) means giving happiness, 'karuṇā' (悲, compassion) means removing suffering, 'muditā' (喜, sympathetic joy) means rejoicing and comforting, and 'upekṣā' (舍, equanimity) means treating equally. This is according to the Sautrāntika (經部宗) school. As stated in the 'Four Immeasurables' chapter of the Satya-siddhi-śāstra (成實論, Tattvasiddhi Shastra): 'Maitrī' is a virtuous mind that is contrary to anger, 'karuṇā' is a virtuous mind that is contrary to annoyance, and 'muditā' is a virtuous mind that is contrary to jealousy. These three are all different manifestations of loving-kindness, and being able to treat these three minds equally is called 'upekṣā'. The specific content is as described in that treatise. Now, according to the Mahāyāna (大乘) view, as stated in the Asaṅga's Yogācārabhūmi-śāstra (顯揚論, Exposition of the Topics): First, 'maitrī-apramāṇa' (慈無量, immeasurable loving-kindness) is wanting to give tools of happiness to sentient beings who have neither suffering nor happiness; 'karuṇā' is wanting to remove tools of suffering from sentient beings who have suffering; 'muditā' is rejoicing in the happiness of sentient beings who have happiness; 'upekṣā' refers to abandoning biased minds and not being defiled by intentional joy. Speaking of their nature, the Sarvāstivāda (薩婆多宗, school of 'everything exists') believes that there are two views on immeasurable loving-kindness and compassion: one view is that both take the root of non-anger as their nature, and the difference lies in that loving-kindness is the antidote to anger that leads to taking life, and compassion is the antidote to anger that leads to beating; the other view is that loving-kindness takes the root of non-anger as its nature, and compassion takes the root of non-harm as its nature, because it is the antidote to harm. There are also two views on the nature of immeasurable joy: one view is that it is a root of virtue, and the other view is that it is joy itself. There is one explanation for equanimity, which is that it takes the root of non-greed as its nature. The common saying is that the four aggregates (skandha) (色、受、想、行, form, feeling, perception, volition) or the five aggregates (色、受、想、行、識, form, feeling, perception, volition, consciousness) are their nature. Detailed content is as described in the eighty-first volume of the Mahāvibhāṣā (大毗婆沙論, Great Commentary), etc. According to the Sautrāntika school, as stated in the Satya-siddhi-śāstra, all four are wisdom, so the Satya-siddhi-śāstra says that these four immeasurables are all of the nature of wisdom. Now, according to the Mahāyāna view, the Abhidharmasamuccaya (集論, Compendium of Abhidharma) and Abhidharmasamuccaya-vyākhyā (雜集論, Explanation of the Compendium of Abhidharma) believe that all four take meditation or wisdom and the various mental factors (citta) and mental events (cetasika) corresponding to them as their own nature. The fourth volume of the Asaṅga's Yogācārabhūmi-śāstra says that loving-kindness takes the root of non-anger as its nature, compassion takes the root of non-harm as its nature, joy takes the root of non-jealousy as its nature, and equanimity takes the root of non-greed and non-anger as its nature, all of which are methods of compassion for sentient beings. Among these four, loving-kindness only has non-anger, the next two immeasurables have a part of non-anger, and equanimity is a part of non-greed and non-anger. Furthermore, the samādhi (等持, concentration) corresponding to them, as well as various mental factors and mental events, and their retinue, are all the nature of the four immeasurables. If we distinguish them broadly, the specific content is as described in other chapters. Speaking of the four kinds of eloquence, explaining the eighth merit, also...
名四無礙解。謂法。義。詞。辨。于所詮法。于所詮義。諸方言詞。于正道理。一一法中。通達無滯。如次名為法義詞辨四種無礙。廣如婆沙俱舍論等。若依大乘。瑜伽四十五。于諸法中。一切異門。一切異相。一切釋詞。一切品別。一一法中。盡所有性。如所有性。依修所成。無所滯礙。無退轉智。如次名為四種攝大乘論。無性釋曰。由法無礙。自在了知一切法句。由義無礙。自在通達一切義理。由詞無礙。自在分別一切言詞。由辨無礙。遍於十方。隨其所宜。自在辨說。廣如雜集第十四等。若出體性。薩婆多宗。四辨皆用慧為自性。如婆沙等。今依大乘。通用定慧。及彼相應心心所法。以為自性。如雜集等。言四攝者。釋第九德。二門分別。一釋名。二辨業。釋名有二。先總。后別。言四攝者。即是總名。以四種法。攝取眾生。故名四攝。別名有四。一佈施。二愛語。三利行。四同利。依成實論四法品云。佈施者。衣食等物。攝取眾生。愛語者。隨意語言。取彼意故。利行者。為他求利。助他成事。同利者。如共一船。憂喜是同。大品經云。財法二種。攝取眾生。名為佈施。以六波羅蜜。為眾生說。名為愛語。教化眾生。令行六度。名為利行。以神通力。種種變化。入五道中。與眾生同事。名為同事。具說如彼。
【現代漢語翻譯】 現代漢語譯本： 所謂的四無礙解（catu-pratisamvidā），指的是對於法（dharma，佛法）、義（artha，意義）、詞（nirukti，語言）、辨（pratibhāna，辯才）四方面的通達無礙。對於所詮釋的佛法，對於所詮釋的意義，對於各地的方言詞彙，對於正確的道理，在每一個法中都能通達而沒有滯礙，依次被稱為法無礙解、義無礙解、詞無礙解、辨無礙解。詳細的解釋可以參考《大毗婆沙論》、《俱舍論》等。 如果依據大乘佛教的觀點，《瑜伽師地論》第四十五卷認為，對於諸法中的一切不同門類（異門），一切不同相狀（異相），一切解釋詞語（釋詞），一切品類差別（品別），在每一個法中，盡其所有之自性（盡所有性），如其所有之自性（如所有性），依靠修習而成就，沒有滯礙，沒有退轉的智慧，依次被稱為四種無礙解。《攝大乘論·無性釋》中說：由於法無礙解，能自在地瞭解一切法句；由於義無礙解，能自在地通達一切義理；由於詞無礙解，能自在地分別一切言詞；由於辨無礙解，能遍於十方，根據情況的適宜，自在地辯說。詳細的解釋可以參考《雜集論》第十四卷等。 如果從體性上來說，說一切有部（Sarvāstivāda）認為，四種辯才都以智慧（慧，prajñā）為自性，如《大毗婆沙論》等所說。現在依據大乘佛教的觀點，普遍認為四無礙解通用禪定（定，samādhi）、智慧以及與它們相應的各種心所法（cetasika）作為自性，如《雜集論》等所說。 所說的四攝法（catuh-samgraha-vastuni），解釋第九德時，從兩個方面分別說明：一是解釋名稱，二是辨別作用。解釋名稱又分為總說和別說。所說的四攝法，是總的名稱，因為用四種方法來攝取眾生，所以稱為四攝法。別名有四種：一是佈施（dāna），二是愛語（priya-vacana），三是利行（artha-kriyā），四是同事（samānārthatā）。依據《成實論·四法品》所說，佈施是指用衣服、食物等物品來攝取眾生；愛語是指用隨順對方心意的語言來取得對方的歡心；利行是指為他人謀求利益，幫助他人成就事業；同事是指如同共乘一條船，憂愁和喜樂都相同。《大品般若經》中說，用財施和法施兩種方式來攝取眾生，稱為佈施；用六波羅蜜（sat-pāramitā）為眾生說法，稱為愛語；教化眾生，使他們修行六度，稱為利行；用神通力，進行種種變化，進入五道之中，與眾生做相同的事情，稱為同事。詳細的解釋可以參考這些經典。
【English Translation】 English version: The so-called Four Unimpeded Knowledges (catu-pratisamvidā) refer to the unobstructed understanding of Dharma (the teachings of the Buddha), Artha (meaning), Nirukti (language), and Pratibhāna (eloquence). Regarding the Dharma being explained, the meaning being explained, the dialects of various regions, and the correct principles, one can understand each Dharma without hindrance, and these are successively called the Unimpeded Knowledge of Dharma, the Unimpeded Knowledge of Meaning, the Unimpeded Knowledge of Language, and the Unimpeded Knowledge of Eloquence. Detailed explanations can be found in treatises such as the Mahāvibhāṣā and the Abhidharmakośa. According to the Mahayana Buddhist perspective, the forty-fifth volume of the Yogācārabhūmi-śāstra states that regarding all the different categories (異門, īmen) in all Dharmas, all the different appearances (異相, īxiāng), all the explanations of words (釋詞, shìcí), and all the distinctions of categories (品別, pǐnbié), in each Dharma, the nature of all that exists (盡所有性, jìnsuǒyǒuxìng), the nature of what exists as it is (如所有性, rúsǔoyǒuxìng), achieved through cultivation, without hindrance, and without regressing wisdom, are successively called the Four Unimpeded Knowledges. The Mahāyānasaṃgraha-bhāṣya states: 'Due to the Unimpeded Knowledge of Dharma, one can freely understand all Dharma phrases; due to the Unimpeded Knowledge of Meaning, one can freely comprehend all meanings and principles; due to the Unimpeded Knowledge of Language, one can freely distinguish all words and languages; due to the Unimpeded Knowledge of Eloquence, one can universally throughout the ten directions, according to the suitability of the situation, freely expound.' Detailed explanations can be found in treatises such as the fourteenth volume of the Abhidharmasamuccaya. From the perspective of the essence, the Sarvāstivāda school believes that the four kinds of eloquence all have wisdom (prajñā) as their nature, as stated in the Mahāvibhāṣā, etc. Now, according to the Mahayana Buddhist perspective, it is generally believed that the Four Unimpeded Knowledges commonly use Samadhi (concentration), wisdom, and various mental factors (cetasika) corresponding to them as their nature, as stated in the Abhidharmasamuccaya, etc. The so-called Four Means of Conversion (catuh-samgraha-vastuni), when explaining the ninth virtue, are explained from two aspects: first, explaining the name; second, distinguishing the function. Explaining the name is further divided into general explanation and specific explanation. The so-called Four Means of Conversion is a general name, because it uses four methods to convert sentient beings, so it is called the Four Means of Conversion. The specific names are four: first, giving (dāna); second, kind speech (priya-vacana); third, beneficial action (artha-kriyā); and fourth, cooperation (samānārthatā). According to the Tattvasiddhi-śāstra, giving refers to using clothing, food, and other items to convert sentient beings; kind speech refers to using language that conforms to the other person's wishes to gain their favor; beneficial action refers to seeking benefits for others and helping them achieve their goals; cooperation refers to being like riding in the same boat, sharing the same worries and joys. The Mahāprajñāpāramitā-sūtra states that using the two methods of material giving and Dharma giving to convert sentient beings is called giving; using the Six Perfections (sat-pāramitā) to explain the Dharma to sentient beings is called kind speech; teaching sentient beings to practice the Six Perfections is called beneficial action; using supernatural powers to perform various transformations, entering the five realms, and doing the same things as sentient beings is called cooperation. Detailed explanations can be found in these scriptures.
若廣分別。如大般若及大智度論七十一等。第二釋業者。如莊嚴論第八卷云。問四攝業云何偈曰。令器及令信。令行亦令解。如是作四事。次第四攝業。釋曰。佈施者。能令於法成器。由隨順於財。則堪受法故。愛語者。能令於法起信。由教法義。彼疑斷故。利行者。能令於法起行。由如法依行故。同利者。能令彼得解脫。由行凈長時。得饒益故。廣如彼論(或有本云。說四弘願。諸眾生知苦斷集。證滅修道。多分無故。不可依也)。言金剛滅定者。釋第十德。謂第十地末後一念。能滅二障。故言滅定。而言金剛滅定。自有二義。一能斷定。無物不破。猶如金剛。如智度論等勘。二所滅煩惱堅固難斷。猶若金剛。此定能滅。故言金剛滅定。故唐本經。名為能斷金剛。又十輪經第二頌云。云何破相續如金剛煩惱。長行雲。摧滅一切諸眾生類賢如金剛相續煩惱。有說滅定者。即滅盡定。八地以上。及諸如來。皆得滅定。七地以下。或得未得。伏非想惑。不決定故。余義同異。具如別章。
經。一切功德皆成就。
釋曰。第四總結功德應知。
經。復有千萬億五戒賢者。
釋曰。自下第四明優婆塞眾。文別有四。一標數辨類。二辨行位。三別贊德。四總結德。此即初也。言五戒賢者者。舉法標人。
【現代漢語翻譯】 現代漢語譯本： 若要廣泛分別解釋，可以參考《大般若經》以及《大智度論》第七十一卷等。第二是解釋業，如《莊嚴論》第八卷所說：『問：四攝的業是什麼？』偈頌說：『令成法器與生信，令起於行亦令解，如是作此四種事，次第即是四攝業。』解釋說：『佈施，能使眾產生為接受佛法的器皿，因為隨順於財物，就能堪受佛法。愛語，能使眾生對佛法生起信心，因為教導佛法義理，他們的疑惑得以斷除。利行，能使眾生對佛法生起修行，因為如法地依教奉行。同事，能使他們得到解脫，因為修行清凈且長久，得到饒益。』詳細內容可參考該論（或者有的版本說是『四弘願：眾生知苦、斷集、證滅、修道』，但多數版本沒有，所以不可依據）。 說到金剛滅定，是解釋第十種功德，指第十地菩薩最後的一念，能夠滅除煩惱障和所知障，所以稱為滅定。而稱為金剛滅定，有兩種含義：一是能斷之定，沒有什麼不能破除，猶如金剛，如《智度論》等所說。二是所要滅除的煩惱堅固難以斷除，猶如金剛，此定能夠滅除它，所以稱為金剛滅定。因此唐朝譯本的經文，名為能斷金剛。又《十輪經》第二頌說：『如何破除如金剛般的相續煩惱？』長行中說：『摧滅一切眾生種類賢如金剛的相續煩惱。』有人說滅定，就是滅盡定，八地以上的菩薩以及諸如來，都能得到滅定，七地以下的菩薩，或者得到或者沒有得到，因為降伏非想非非想處天的惑，不確定。其餘意義的相同和不同之處，詳細內容可參考其他章節。
經文：一切功德皆成就。
解釋：第四是總結功德，應當知曉。
經文：復有千萬億五戒賢者。
解釋：下面第四是說明優婆塞（Upasaka，在家男居士）眾。文句分別有四部分：一是標明數量和辨別種類，二是辨別修行位次，三是分別讚歎功德，四是總結功德。這裡是第一部分。說到五戒賢者，是用所持守的戒法來標明人。
【English Translation】 English version: For extensive explanations, refer to the Mahaprajnaparamita Sutra and the seventy-first volume of the Mahaprajnaparamitopadesa (Da Zhi Du Lun). Secondly, regarding the explanation of karma, as stated in the eighth volume of the Ornament of the Great Vehicle Sutra (Zhuangyan Lun): 'Question: What are the karmic functions of the Four Sangrahas (Four Means of Conversion)?' The verse says: 'To make them vessels and to make them believe, to make them practice and to make them understand, thus doing these four things, in sequence, are the karmic functions of the Four Sangrahas.' The explanation says: 'Giving enables beings to become vessels for receiving the Dharma, because by complying with material needs, they become capable of receiving the Dharma. Loving speech enables beings to develop faith in the Dharma, because by teaching the meaning of the Dharma, their doubts are dispelled. Beneficial conduct enables beings to engage in the practice of the Dharma, because they practice according to the Dharma. Identification with others enables them to attain liberation, because through pure and prolonged practice, they receive benefit.' For detailed information, refer to that treatise (or some versions say 'the Four Great Vows: beings know suffering, sever accumulation, realize cessation, cultivate the path,' but most versions do not have this, so it is not reliable). Speaking of the Vajra Samadhi of Extinction, it explains the tenth virtue, referring to the last thought of a tenth-ground Bodhisattva, which can extinguish the two obscurations (klesavarana and jneyavarana), hence it is called the Samadhi of Extinction. And it is called the Vajra Samadhi of Extinction, with two meanings: First, it is the samadhi that can cut off, nothing cannot be broken, like a vajra, as stated in the Mahaprajnaparamitopadesa and others. Second, the afflictions to be extinguished are firm and difficult to cut off, like a vajra, this samadhi can extinguish them, hence it is called the Vajra Samadhi of Extinction. Therefore, the Tang Dynasty translation of the scripture is called 'Able to Cut Off Vajra'. Also, the second verse of the Dasacakraksitigarbha Sutra (Shi Lun Jing) says: 'How to break the continuous afflictions like vajra?' The prose says: 'Destroy all sentient beings' kinds of virtuous continuous afflictions like vajra.' Some say that the Samadhi of Extinction is the Samadhi of Cessation, Bodhisattvas above the eighth ground and all Tathagatas can attain the Samadhi of Cessation, Bodhisattvas below the seventh ground, either attain it or not, because subduing the afflictions of the Realm of Neither Perception Nor Non-Perception is uncertain. The similarities and differences of other meanings, detailed information can be found in other chapters.
Sutra: All merits are accomplished.
Explanation: Fourthly, it should be known that it is a summary of merits.
Sutra: Again, there are millions of billions of virtuous laymen who observe the Five Precepts.
Explanation: Below, the fourth is to explain the assembly of Upasakas (Upasaka, male lay devotees). The sentences are divided into four parts: First, to indicate the number and distinguish the types, second, to distinguish the stages of practice, third, to separately praise the merits, and fourth, to summarize the merits. This is the first part. Speaking of virtuous observers of the Five Precepts, it is to indicate people by the precepts they uphold.
由持五戒。故言五戒賢者。故婆沙云。鄔波索迦。有五學處。謂離殺生。離不與取。離欲邪行。離虛誑語。離飲諸酒。舊經多雲優婆塞優婆夷者。訛略也。若依諸法最上王經。云優婆塞迦優婆斯迦。慈恩三藏所譯諸經。皆云鄔波索迦鄔波斯迦。此云近事男近事女。故順正理三十七云。依何義說鄔婆塞迦。彼先歸佛法僧實。親近奉事所尊重師。便獲尸羅。故名近事。或能習近如理所為。壞惡事業。故名近事。或能親近事佛為師。故名近事。分同諸佛。得凈尸羅善意樂故。又大婆沙一百二十三云。問何故名鄔波索迦。答親近修事諸善法故。有親近承事諸善士故。有說。親近修事精進行故。有說。近承事諸佛法故。具說如彼。然此五戒。初三護身業。次一護語業。后一通護身語二業。理實不通身業所攝。如俱舍等。今辨護用。是故通護二業。于理無違。此身語業。一一皆用表及無表。以為自性。薩婆多宗。表即色聲二處所收。無表皆是法處所攝。無見無對色。意識境界故。經部表業以思為體。無表即是非色非心不相應行。如成實論。今依大乘宗。表即色聲二處所攝。無表于能發業思種子上假立。無表色法處所攝。薩婆多宗要具五戒。經部。大乘。一分二分。乃至具五。薩婆多宗唯人趣攝。大乘。經部。通於鬼等。勘。
【現代漢語翻譯】 現代漢語譯本： 由受持五戒的緣故，所以稱為『五戒賢者』。因此，《婆沙論》中說：『鄔波索迦』（Upasaka，近事男），有五種學處，即遠離殺生、遠離不予而取（偷盜）、遠離不正當的性行為（欲邪行）、遠離虛妄的言語（虛誑語）、遠離飲用各種酒類。舊的經典大多說『優婆塞』（upasaka，近事男）『優婆夷』（upasika，近事女），這是訛誤省略的說法。如果依據《諸法最上王經》，則說『優婆塞迦』（upasaka，近事男）『優婆斯迦』（upasika，近事女）。慈恩三藏（玄奘）所翻譯的各種經典，都說『鄔波索迦』（upasaka，近事男）『鄔波斯迦』（upasika，近事女），這裡翻譯為『近事男』、『近事女』。 所以《順正理論》第三十七卷中說：『依據什麼意義說鄔婆塞迦（upasaka，近事男）呢？』因為他首先歸依佛、法、僧三寶，真實地親近奉事所尊重的師長，便獲得戒律（尸羅，Sila），所以名為『近事』。或者能夠學習親近如理的行為，破除邪惡的事業，所以名為『近事』。或者能夠親近事奉佛為師，所以名為『近事』，在清凈的戒律和善良的意樂方面，與諸佛相同。 又《大婆沙論》第一百二十三卷中說：『問：為什麼名叫鄔波索迦（upasaka，近事男）？答：因為他親近修習各種善法。或者因為他親近承事各種善士。』有人說：『因為他親近修習精進行。』有人說：『因為他親近承事諸佛之法。』詳細的解釋如該論中所說。然而這五戒，前三條是守護身業，第四條是守護語業，最後一條是同時守護身語二業。實際上，最後一條不完全屬於身業所攝，如《俱舍論》等所說。現在辨別其守護作用，所以說是同時守護身語二業，在道理上沒有違背。這身語二業，每一項都用表業和無表業作為其自性。薩婆多部（Sarvastivada）認為，表業包含在色處和聲處之中，無表業都包含在法處之中，是無見無對的色法，是意識的境界。經部（Sautrantika）認為，表業以思為體，無表業即是非色非心不相應行。如《成實論》所說。現在依據大乘宗的觀點，表業包含在色處和聲處之中，無表業是在能夠引發業的思的種子上假立的，是屬於法處所攝的無表色法。薩婆多部認為必須具足五戒。經部、大乘，可以是一分、二分，乃至具足五戒。薩婆多部認為只攝屬於人道。大乘、經部，則通於鬼道等。勘校。
【English Translation】 English version: Because of upholding the five precepts, one is called a 'Wise One of the Five Precepts'. Therefore, the Vibhasa says: 'Upasaka' (layman), has five training rules, namely, abstaining from killing, abstaining from taking what is not given (stealing), abstaining from improper sexual conduct (sexual misconduct), abstaining from false speech (lying), and abstaining from drinking all kinds of intoxicants. The old scriptures mostly say 'Upasaka' and 'Upasika' (laywoman), which are abbreviated errors. If based on the Supreme King Sutra of All Dharmas, it says 'Upasaka' and 'Upasika'. The various scriptures translated by the Venerable Master Ci En (Xuanzang) all say 'Upasaka' and 'Upasika', which are translated here as 'male lay devotee' and 'female lay devotee'. Therefore, the thirty-seventh volume of the Nyayanusarasastra says: 'According to what meaning is Upasaka said?' Because he first takes refuge in the Buddha, Dharma, and Sangha, and sincerely approaches and serves the respected teacher, he then obtains the precepts (Sila), so he is called 'one who draws near to service'. Or he can learn to approach proper conduct, destroying evil deeds, so he is called 'one who draws near to service'. Or he can approach serving the Buddha as his teacher, so he is called 'one who draws near to service', sharing the same pure precepts and good intentions as the Buddhas. Moreover, the one hundred and twenty-third volume of the Mahavibhasa says: 'Question: Why is one called Upasaka? Answer: Because he closely cultivates all good dharmas. Or because he closely attends to all good people.' Some say: 'Because he closely cultivates diligent practice.' Some say: 'Because he closely attends to the Buddhas' teachings.' The detailed explanation is as stated in that treatise. However, these five precepts, the first three protect bodily karma, the fourth protects verbal karma, and the last one protects both bodily and verbal karma. In reality, the last one is not entirely included in bodily karma, as stated in the Abhidharmakosa, etc. Now, distinguishing its protective function, it is said to protect both bodily and verbal karma simultaneously, which is not contradictory in principle. These bodily and verbal karmas each use manifest and non-manifest karma as their nature. The Sarvastivada school believes that manifest karma is included in the sense spheres of form and sound, and non-manifest karma is included in the sphere of dharmas, being invisible and non-resistant form, the realm of consciousness. The Sautrantika school believes that manifest karma has thought as its substance, and non-manifest karma is neither form nor mind, nor associated formations, as stated in the Tattvasiddhi Sastra. Now, according to the view of the Mahayana school, manifest karma is included in the sense spheres of form and sound, and non-manifest karma is provisionally established on the seed of thought that can generate karma, belonging to the non-manifest form of the sphere of dharmas. The Sarvastivada school believes that one must possess all five precepts. The Sautrantika and Mahayana schools allow for one part, two parts, or even all five precepts. The Sarvastivada school believes that it only includes beings in the human realm. The Mahayana and Sautrantika schools extend to beings in the ghost realm, etc. Collation.
仁王經疏捲上(本)
仁王經疏上卷(末)
西明寺沙門圓測撰
經。皆行阿羅漢十地。
釋曰。第二辨其行位。行阿羅漢。廣說如前。言十地者。諸說不同。一云。此中十解。名為十住。即說十住以為十地。一云。此文依共十地說。如智度論。地有二種。一不共。如極喜等地。二共十地。謂干慧等。合說三乘地。乃成十地。故名為共。故大品經云。若菩薩具干慧等十地。速證菩提。言十地者。干慧地。性地。八人地。見地。薄地。離欲地。已作地。辟支佛地。菩薩地。佛地。廣說如彼。故智度論七十八云。干慧地有二種。一者聲聞。二者菩薩。聲聞人獨為涅槃故。勤精進持戒。心清凈。堪任學道。或習觀佛三昧。不凈觀。或行慈悲無常等觀。分別集諸善法。雖有智慧。不得禪定水。則不能得道。故名干慧地。菩薩則初發心。乃至未得順忍。性地者。聲聞人從暖法。乃至世間第一法。于菩薩得順忍。愛著諸法實相。亦不生邪見。得禪定水。八人地者。從苦法忍。乃至道比忍。是十五心。于菩薩則無生法忍。入菩薩位。見地者。初得聖果。亦謂須陀洹果。于菩薩則是阿鞞跋致地。薄地者。或須陀洹。斯陀含。欲界九種煩惱分斷故。于菩薩過阿鞞跋地。乃至未成佛斷諸煩惱。余習氣亦薄。離欲
【現代漢語翻譯】 現代漢語譯本 《仁王經疏》捲上(本) 《仁王經疏》上卷(末) 西明寺沙門圓測 撰 經：皆行阿羅漢十地。 釋曰：第二辨其行位。行阿羅漢，廣說如前。言十地者，諸說不同。一云：此中十解，名為十住，即說十住以為十地。一云：此文依共十地說，如《智度論》。地有二種，一不共，如極喜等地；二共十地，謂干慧等，合說三乘地，乃成十地，故名為共。故《大品經》云：『若菩薩具干慧等十地，速證菩提。』言十地者：干慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地，廣說如彼。故《智度論》七十八云：『干慧地有二種，一者聲聞（Sravaka，聽聞佛法而悟道的修行者），二者菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）。聲聞人獨為涅槃（Nirvana，佛教中的解脫境界）故，勤精進持戒，心清凈，堪任學道，或習觀佛三昧（Samadhi，佛教中的禪定狀態），不凈觀，或行慈悲無常等觀，分別集諸善法，雖有智慧，不得禪定水，則不能得道，故名干慧地。菩薩則初發心，乃至未得順忍。』性地者，聲聞人從暖法，乃至世間第一法，于菩薩得順忍，愛著諸法實相，亦不生邪見，得禪定水。八人地者，從苦法忍，乃至道比忍，是十五心，于菩薩則無生法忍，入菩薩位。見地者，初得聖果，亦謂須陀洹果（Sotapanna，佛教四果位中的初果），于菩薩則是阿鞞跋致地（Avaivartika，不退轉地）。薄地者，或須陀洹、斯陀含（Sakrdagamin，佛教四果位中的二果），欲界九種煩惱分斷故，于菩薩過阿鞞跋地，乃至未成佛斷諸煩惱，余習氣亦薄。離欲
【English Translation】 English version Ren Wang Jing Shu, Scroll 1 (Original) Ren Wang Jing Shu, Scroll 1 (End) Composed by Śrāmaṇa Yuan Ce of Ximing Temple Sutra: All practice the ten stages of Arhats (Arahat, one who has attained Nirvana). Explanation: Secondly, it distinguishes their practice positions. 'Practicing Arhats' is explained in detail as before. Regarding the 'ten stages,' there are various interpretations. One says: the ten understandings here are called the ten abodes, thus explaining the ten abodes as the ten stages. Another says: this text relies on the common ten stages, as in the Mahaprajnaparamita-sastra (智度論). There are two types of stages: one is uncommon, such as the stage of extreme joy, etc.; the other is the common ten stages, referring to the dry wisdom stage, etc., combining the stages of the three vehicles to form the ten stages, hence the name 'common.' Therefore, the Mahaprajnaparamita Sutra (大品經) says: 'If a Bodhisattva possesses the ten stages such as dry wisdom, they will quickly attain Bodhi (Enlightenment).' The ten stages are: dry wisdom stage, nature stage, eighth-person stage, seeing stage, thin stage, detachment stage, already-done stage, Pratyekabuddha (辟支佛，Solitary Buddha) stage, Bodhisattva stage, and Buddha stage, explained in detail there. Therefore, the Mahaprajnaparamita-sastra, chapter 78, says: 'There are two types of dry wisdom stage: one is Sravaka (聲聞，one who attains enlightenment by hearing the Buddha's teachings), and the other is Bodhisattva (菩薩，one who vows to attain Buddhahood to save all beings). Sravakas diligently uphold precepts for the sake of Nirvana (涅槃，the state of liberation in Buddhism), their minds are pure, and they are capable of learning the Way. They may practice Buddha-contemplation Samadhi (三昧，a state of meditative concentration in Buddhism), impurity-contemplation, or practice compassion, impermanence, etc., discerningly gathering all good dharmas. Although they have wisdom, they do not obtain the water of Samadhi, so they cannot attain the Way, hence the name dry wisdom stage. Bodhisattvas, on the other hand, initially generate the aspiration for enlightenment and have not yet attained forbearance. The nature stage is when Sravakas progress from the warmth dharma to the foremost dharma in the world. Bodhisattvas attain forbearance, cherish the true nature of all dharmas, and do not generate wrong views, obtaining the water of Samadhi. The eighth-person stage is from the forbearance of suffering dharma to the knowledge of the path, which are fifteen minds. For Bodhisattvas, it is the forbearance of non-origination of dharmas, entering the Bodhisattva position. The seeing stage is the initial attainment of the holy fruit, also called the Sotapanna fruit (須陀洹果，the first stage of Arhatship). For Bodhisattvas, it is the Avaivartika stage (阿鞞跋致地，the stage of non-retrogression). The thin stage is when a Sotapanna or Sakrdagamin (斯陀含，the second stage of Arhatship) partially severs the nine types of afflictions in the desire realm. For Bodhisattvas, it surpasses the Avaivartika stage, and until they become Buddhas, they sever all afflictions, and the remaining habitual tendencies are also thin. Detachment
地者。離欲界等貪慾諸煩惱。是名阿那含。于菩薩離欲因緣。故得五神通。已作地者。聲聞人得盡智。無生智。無著阿羅漢。于菩薩成就佛地。辟支佛地者。先世種辟支佛道因。今世得少因緣。初出家。亦觀深因緣法成道。名辟支佛。菩薩地者。從干慧地。乃至離欲地。如上說。複次菩薩地。從歡喜地。乃至法雲地。皆名菩薩地。有人言。從一發心來。乃至金剛三昧。名菩薩地。佛地者。一切種智等。諸佛法菩薩。于自地行具足。於他地中觀具足。二事具足。故名具足。按此經文。有其三難。一于已辦地。亦得成佛。如何經說具足十地速證菩提。二菩薩不行辟支佛行。如何經說具足辟支佛地。三已得佛地。更不重得。如何經說具足佛地。乃至得菩提。解云。據實已辦地。早得成佛。經意欲釋具足十地。故總相說。而不別釋。通第二難。龍樹菩薩。自作兩釋。一云。菩薩于自地中行具足。於他地觀具足。二事具足。故名具足。謂於二乘地。觀知二乘地法。而不行二乘地。于菩薩地具足行。菩薩地行故言具足十地。一云。菩薩能分別知眾生。可以辟支佛因緣度者。是故菩薩以智慧。行辟支佛事。如首楞嚴經中。文殊師利。七十二億返。作辟支佛。菩薩亦如是。通第三難。滿足九地。修習佛法。十力四無所畏等。雖未具足。
【現代漢語翻譯】 現代漢語譯本 『地』指的是遠離欲界等貪慾的各種煩惱。這被稱為『阿那含』（Anāgāmin，不還果）。菩薩因為遠離慾望的因緣，所以獲得五神通。已經成就『地』的聲聞人，獲得盡智、無生智、無著阿羅漢（Arhat，阿羅漢）。對於菩薩而言，成就佛地。辟支佛地（Pratyekabuddha，緣覺）指的是，前世種下辟支佛道的因，今世得到少許因緣，剛出家，也觀察甚深因緣法而成道，稱為辟支佛。菩薩地指的是，從干慧地，乃至離欲地，如上面所說。再次，菩薩地，從歡喜地，乃至法雲地，都稱為菩薩地。有人說，從最初發心以來，乃至金剛三昧，稱為菩薩地。佛地指的是，一切種智等諸佛法。菩薩在自己的『地』中修行具足，在其他的『地』中觀察具足，這兩件事都具足，所以稱為具足。按照這部經文，有三個難題。第一，在已經成就的『地』，也可以成佛，為什麼經中說具足十地才能迅速證得菩提？第二，菩薩不修行辟支佛的行，為什麼經中說具足辟支佛地？第三，已經得到佛地，不再重複得到，為什麼經中說具足佛地，乃至得到菩提？解釋說，根據實際情況，已經成就的『地』，早就能夠成佛。經文的意思是想解釋具足十地，所以總括地說明，而不分別解釋。關於第二個難題，龍樹菩薩（Nāgārjuna）自己做了兩種解釋。一種說法是，菩薩在自己的『地』中修行具足，在其他的『地』中觀察具足，這兩件事都具足，所以稱為具足。指的是對於二乘『地』，觀察瞭解二乘『地』的法，但不修行二乘『地』，在菩薩『地』具足修行，因為修行菩薩『地』，所以說具足十地。另一種說法是，菩薩能夠分別知道眾生，可以用辟支佛因緣來度化他們，因此菩薩以智慧，行辟支佛的事。如《首楞嚴經》中，文殊師利（Mañjuśrī）七十二億次，示現作辟支佛，菩薩也是這樣。關於第三個難題，滿足九地，修習佛法，十力、四無所畏等，雖然尚未完全具足。
【English Translation】 English version 'Ground' refers to being apart from the various afflictions of greed and desire, such as those of the desire realm. This is called 'Anāgāmin' (Non-Returner). Because of the conditions of being apart from desire, Bodhisattvas obtain the five supernormal powers. Those who are 'grounded' and are Śrāvakas (listeners) obtain the Exhaustion Knowledge, the Non-Arising Knowledge, and become Arhats (worthy ones) without attachment. For Bodhisattvas, it is the accomplishment of the Buddha-ground. The Pratyekabuddha-ground (Solitary Realizer) refers to those who planted the seeds of the Pratyekabuddha path in previous lives, and in this life, with few conditions, upon initially leaving home, also contemplate the profound law of conditions and achieve the path, and are called Pratyekabuddhas. The Bodhisattva-ground refers to the stage from the Dry Insight Ground up to the Ground of Being Apart from Desire, as described above. Furthermore, the Bodhisattva-ground, from the Joyful Ground up to the Cloud of Dharma Ground, are all called Bodhisattva-ground. Some say that from the initial arising of the aspiration for enlightenment up to the Vajra Samadhi, it is called the Bodhisattva-ground. The Buddha-ground refers to the Buddha-dharmas such as the All-Knowing Wisdom. Bodhisattvas cultivate completely in their own 'ground' and observe completely in other 'grounds'; because both of these are complete, it is called complete. According to this sutra text, there are three difficulties. First, in an already accomplished 'ground', one can also become a Buddha, so why does the sutra say that completing the ten grounds quickly proves Bodhi (enlightenment)? Second, Bodhisattvas do not practice the practice of Pratyekabuddhas, so why does the sutra say that one must complete the Pratyekabuddha-ground? Third, having already attained the Buddha-ground, one does not attain it again, so why does the sutra say that one must complete the Buddha-ground, and then attain Bodhi? The explanation is that, according to the actual situation, in an already accomplished 'ground', one can become a Buddha early on. The meaning of the sutra is to explain the completion of the ten grounds, so it explains it generally, without explaining it separately. Regarding the second difficulty, Nāgārjuna Bodhisattva made two explanations himself. One explanation is that Bodhisattvas cultivate completely in their own 'ground' and observe completely in other 'grounds'; because both of these are complete, it is called complete. This refers to observing and understanding the dharmas of the Two Vehicles in the Two Vehicle grounds, but not practicing the Two Vehicle grounds. They cultivate completely in the Bodhisattva-ground, and because they cultivate the Bodhisattva-ground, it is said that they complete the ten grounds. Another explanation is that Bodhisattvas can distinguish and know which sentient beings can be liberated by the conditions of Pratyekabuddhas, therefore Bodhisattvas use wisdom to perform the deeds of Pratyekabuddhas. As in the Śūraṅgama Sūtra, Mañjuśrī manifested as a Pratyekabuddha seventy-two billion times, and Bodhisattvas are also like this. Regarding the third difficulty, after fulfilling the nine grounds, one cultivates the Buddha-dharma, the Ten Powers, the Four Fearlessnesses, etc., although they are not yet fully complete.
以修習佛道。故名具足。以是故。言十地具足故得無上道。具說如彼。今解于上共與不共十地門中。且說共十地。或可通說共與不共二種十地。于理無違。皆是阿羅漢所行地故。一云。依證契經。有四種十地。一聲聞十地。謂住三歸行地。隨信行地。隨法行地。善凡夫地。學戒地。第八人地。須陀洹地。斯陀含地。阿那含地。阿羅漢地。二獨覺十地。謂眾善資糧地。自覺深緣起地。四聖諦地。勝深利智地。八聖支道地。智法界虛空界眾生界地。證滅地。六通性地。入微妙地。習氣縛地。三菩薩十地者。謂歡喜地。無垢地。明地。焰地。極難勝地。現前地。遠行地。不動地。善慧地。法雲地。四者。如來十地。廣說如后。今此經意。通所三種。所以者何。今此賢者。依本性說。即聲聞故。迴心向大。是菩薩故。究竟修習。必圓滿故。或如前說。度緣覺故。所四無失。
經。迴向五分法身具足。
釋曰。第三別贊功德。舍小乘行。迴向大乘五分法身。亦言五者。一戒。二定。三慧。四解脫。五解脫知見。故大婆沙三十三云。無學身語律儀。及以正命。名為戒蘊。無學空。無相。無愿。三三摩地。名為定蘊。無學正見智。名為慧蘊。無學盡無生正見相應勝解。名為解脫蘊。是有為解脫。于境自在。立解脫名。非
【現代漢語翻譯】 現代漢語譯本 爲了修習佛道，所以稱為『具足』（jù zú，圓滿）。因此說，十地圓滿才能證得無上道。詳細的解釋如同彼經所說。現在解釋關於共同與不共同的十地之門。先說共同的十地，或者也可以通說共同與不共同的兩種十地，在道理上沒有衝突，因為都是阿羅漢所修行的地。一種說法是，依據證契經，有四種十地：一是聲聞十地，包括住三歸行地、隨信行地、隨法行地、善凡夫地、學戒地、第八人地、須陀洹地（xū tuó huán dì，入流果）、斯陀含地（sī tuó hán dì，一來果）、阿那含地（ā nuó hán dì，不來果）、阿羅漢地（ā luó hàn dì，無學果）。二是獨覺十地，包括眾善資糧地、自覺深緣起地、四聖諦地、勝深利智地、八聖支道地、智法界虛空界眾生界地、證滅地、六通性地、入微妙地、習氣縛地。三是菩薩十地，包括歡喜地、無垢地、明地、焰地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地。四是如來十地，詳細的解釋在後面。現在這部經的意義，通於以上三種。為什麼呢？因為這位賢者，依據本性來說，就是聲聞；迴心向大乘，就是菩薩；究竟修習，必定圓滿。或者如前面所說，度化緣覺，這四種說法都沒有錯。
經文：迴向五分法身具足。
解釋：第三部分是特別讚歎功德，捨棄小乘的修行，迴向大乘的五分法身。也說是五種：一是戒，二是定，三是慧，四是解脫，五是解脫知見。所以《大婆沙論》第三十三卷說，無學（wú xué，阿羅漢）的身語律儀以及正命，稱為戒蘊；無學的空、無相、無愿三種三摩地（sān mó dì，禪定），稱為定蘊；無學的正見智，稱為慧蘊；無學的盡無生正見相應的殊勝理解，稱為解脫蘊。這是有為的解脫，對於境界自在，建立解脫之名，不是
【English Translation】 English version In order to cultivate the Buddha-path, hence the name 'endowed' (jù zú, complete). Therefore, it is said that the complete ten grounds are necessary to attain the unsurpassed path. The detailed explanation is as described in that sutra. Now, explaining the door of the common and uncommon ten grounds, let's first talk about the common ten grounds, or we can generally talk about the two kinds of ten grounds, common and uncommon, which are not contradictory in principle, because they are all grounds practiced by Arhats. One saying is that, according to the authentic sutras, there are four kinds of ten grounds: First, the ten grounds of Sravakas, including the ground of abiding in the Three Refuges, the ground of following faith, the ground of following the Dharma, the ground of good ordinary people, the ground of learning precepts, the ground of the eighth person, the ground of Sotapanna (xū tuó huán dì, stream-enterer), the ground of Sakadagami (sī tuó hán dì, once-returner), the ground of Anagami (ā nuó hán dì, non-returner), and the ground of Arhat (ā luó hàn dì, no more learning). Second, the ten grounds of Pratyekabuddhas, including the ground of accumulating good resources, the ground of self-awakening to deep dependent origination, the ground of the Four Noble Truths, the ground of superior deep and sharp wisdom, the ground of the Eightfold Noble Path, the ground of wisdom-Dharmadhatu-space-sentient beings, the ground of witnessing cessation, the ground of the nature of the six superknowledges, the ground of entering the subtle, and the ground of habitual bondage. Third, the ten grounds of Bodhisattvas, including the Joyful Ground, the Stainless Ground, the Luminous Ground, the Flaming Ground, the Extremely Difficult to Conquer Ground, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Ground of Good Wisdom, and the Cloud of Dharma Ground. Fourth, the ten grounds of Tathagatas, the detailed explanation is later. Now, the meaning of this sutra encompasses the above three. Why? Because this worthy one, according to his nature, is a Sravaka; turning his mind towards the Mahayana, he is a Bodhisattva; ultimately cultivating, he will surely be complete. Or as mentioned earlier, converting Pratyekabuddhas, these four statements are not wrong.
Sutra: Turning towards the complete fivefold Dharmakaya.
Explanation: The third part is a special praise of merit, abandoning the practice of the Hinayana, and turning towards the fivefold Dharmakaya of the Mahayana. It is also said to be five: First, precepts; second, concentration; third, wisdom; fourth, liberation; and fifth, the knowledge and vision of liberation. Therefore, the thirty-third volume of the Mahavibhasa says that the discipline of body and speech and right livelihood of the no-more-learner (wú xué, Arhat) are called the aggregate of precepts; the three samadhis (sān mó dì, meditation) of emptiness, signlessness, and wishlessness of the no-more-learner are called the aggregate of concentration; the right view and wisdom of the no-more-learner are called the aggregate of wisdom; the excellent understanding corresponding to the right view of the exhaustion of birth and no-birth of the no-more-learner is called the aggregate of liberation. This is conditioned liberation, being at ease with the realm, establishing the name of liberation, not
謂擇滅無為解脫。無學盡智無生智。名解脫知見蘊。問何故此二智名解脫知見蘊。答解脫身中。獨有此故。最能審決解脫事故。問無學慧蘊。與解脫知見蘊。有何差別。答無學苦集智。是名慧蘊。無學滅道智。是解脫知見蘊。複次無學苦集滅智。是名慧蘊。無學道智。是解脫知見蘊。複次無學若集道智。是名慧蘊。無學滅智。是解脫知見蘊。具釋如彼。今依大乘。佛地第四。自在三釋。故彼論云。無漏凈戒。名為戒蘊。無漏定慧。名定慧蘊無學勝解名解脫蘊。無學正見。名解脫知見蘊。前三是因。后二是果前三有學位法。后二無學位法。有說。一切皆是無學位法。緣解脫慧。名解脫知見。余慧名慧(五種皆是無學位法。緣滅諦智。名解脫知見。緣餘三諦等智。名為慧蘊)有說。一切通學無學。學位分得。無學圓滿。諸佛菩薩。皆具五種。薩婆多宗。總相分別。色心所二法為體。若別說者。定。慧。勝解。無表色。四法為體。漏無漏中唯是無漏。學無學中。唯在無學。今依大乘。同薩婆多。而差別者。有學位中。亦具五種。
經。無量功德皆成就。
釋曰。第四總結功德。應知。
經。復有十千五戒凈信女。
釋曰。第五優婆夷眾。文別有四。一標數辨類。二略辨行位。三別贊功德。四總結功
【現代漢語翻譯】 現代漢語譯本 所謂擇滅無為（Nirvana，通過智慧選擇而達到的寂滅狀態）解脫，以及無學盡智（Anutpāda-jñāna，不再需要學習的盡智）和無生智（Anutpattika-dharma-kṣānti-jñāna，對一切法不生不滅的智慧），被稱為解脫知見蘊（Vimutti-ñāṇa-dassana-kkhandha，解脫知見之集合）。 問：為什麼這兩種智慧被稱為解脫知見蘊？ 答：因為在解脫之身中，唯獨具有這兩種智慧，並且它們最能審慎決斷解脫之事。 問：無學慧蘊（Paññā-kkhandha，智慧之集合）與解脫知見蘊有什麼差別？ 答：無學苦集智（Dukkha-samudaya-jñāna，對苦和苦的起因的智慧）被稱為慧蘊，而無學滅道智（Nirodha-mārga-jñāna，對苦的止息和達到止息的道路的智慧）是解脫知見蘊。 又或者，無學苦集滅智被稱為慧蘊，而無學道智是解脫知見蘊。 又或者，無學若集道智被稱為慧蘊，而無學滅智是解脫知見蘊。詳細解釋如前所述。現在依據大乘佛教，《佛地經論》第四卷，自在三釋的觀點，該論中說：『無漏凈戒（Śīla，無煩惱的清凈戒律）被稱為戒蘊（Śīla-kkhandha，戒律之集合），無漏定慧（Samādhi-paññā，無煩惱的禪定和智慧）被稱為定慧蘊（Samādhi-paññā-kkhandha，禪定和智慧之集合），無學勝解（Adhimokṣa，殊勝的理解）被稱為解脫蘊（Vimutti-kkhandha，解脫之集合），無學正見（Samyag-dṛṣṭi，正確的見解）被稱為解脫知見蘊。』前三者是因，后二者是果。前三者是有學位（Śaikṣa，還在學習的階段）的法，后二者是無學位（Aśaikṣa，無需再學習的階段）的法。有人說，一切皆是無學位的法，緣于解脫的智慧被稱為解脫知見，其餘的智慧被稱為慧（這五種都是無學位的法，緣于滅諦（Nirodha-satya，苦滅的真理）的智慧被稱為解脫知見，緣于其餘三諦（苦、集、道）等的智慧被稱為慧蘊）。有人說，一切通於有學和無學，有學位分得一部分，無學位圓滿。諸佛菩薩都具備這五種。薩婆多部（Sarvāstivāda，一切有部）從總體上進行分別，以色法（Rūpa，物質）和心所法（Caitasika，心理活動）兩種法為體。如果分別來說，則以定、慧、勝解、無表色（Avijñapti-rūpa，無表色）四法為體。在有漏和無漏中，唯有無漏。在有學和無學中，唯在無學。現在依據大乘佛教，與薩婆多部相同，而差別在於，有學位中也具備這五種。 經：無量功德皆成就。 釋曰：第四，總結功德，應當知曉。 經：復有十千五戒凈信女（Upāsikā，近事女）。 釋曰：第五，優婆夷眾，文別有四：一、標數辨類；二、略辨行位；三、別贊功德；四、總結功。
【English Translation】 English version That which is called cessation through discrimination, unconditioned liberation, as well as the non-learning exhaustive knowledge (Anutpāda-jñāna, knowledge of exhaustion without further learning) and the knowledge of non-origination (Anutpattika-dharma-kṣānti-jñāna, the wisdom of non-arising and non-ceasing of all dharmas), are named the aggregate of the knowledge and vision of liberation (Vimutti-ñāṇa-dassana-kkhandha, the collection of knowledge and vision of liberation). Question: Why are these two types of wisdom called the aggregate of the knowledge and vision of liberation? Answer: Because in the body of liberation, only these two are present, and they are the most capable of discerning and deciding matters of liberation. Question: What is the difference between the aggregate of wisdom of the non-learner (Paññā-kkhandha, the collection of wisdom) and the aggregate of the knowledge and vision of liberation? Answer: The knowledge of suffering and its origination of the non-learner (Dukkha-samudaya-jñāna, knowledge of suffering and its cause) is called the aggregate of wisdom, while the knowledge of cessation and the path of the non-learner (Nirodha-mārga-jñāna, knowledge of the cessation of suffering and the path to its cessation) is the aggregate of the knowledge and vision of liberation. Alternatively, the knowledge of suffering, origination, and cessation of the non-learner is called the aggregate of wisdom, while the knowledge of the path of the non-learner is the aggregate of the knowledge and vision of liberation. Alternatively, the knowledge of origination and the path of the non-learner is called the aggregate of wisdom, while the knowledge of cessation of the non-learner is the aggregate of the knowledge and vision of liberation. The detailed explanation is as previously stated. Now, according to the Mahayana perspective, the fourth volume of the Buddhabhūmi Sūtra Śāstra, based on the three explanations of self-mastery, the treatise states: 'The undefiled pure precepts (Śīla, pure precepts without defilements) are called the aggregate of precepts (Śīla-kkhandha, the collection of precepts), the undefiled concentration and wisdom (Samādhi-paññā, undefiled concentration and wisdom) are called the aggregate of concentration and wisdom (Samādhi-paññā-kkhandha, the collection of concentration and wisdom), the superior understanding of the non-learner (Adhimokṣa, superior understanding) is called the aggregate of liberation (Vimutti-kkhandha, the collection of liberation), and the right view of the non-learner (Samyag-dṛṣṭi, correct view) is called the aggregate of the knowledge and vision of liberation.' The first three are causes, and the latter two are results. The first three are the dharmas of the stage of learning (Śaikṣa, the stage of still learning), and the latter two are the dharmas of the stage of non-learning (Aśaikṣa, the stage of no further learning). Some say that all are dharmas of the stage of non-learning; wisdom related to liberation is called the knowledge and vision of liberation, and the remaining wisdom is called wisdom (all five are dharmas of the stage of non-learning; wisdom related to the truth of cessation (Nirodha-satya, the truth of the cessation of suffering) is called the knowledge and vision of liberation, and wisdom related to the remaining three truths (suffering, origination, path) is called the aggregate of wisdom). Some say that all are common to both learners and non-learners; the stage of learning obtains a portion, and the stage of non-learning is complete. All Buddhas and Bodhisattvas possess all five. The Sarvāstivāda school (Sarvāstivāda, the school of 'everything exists') distinguishes them in general, with form (Rūpa, matter) and mental factors (Caitasika, mental activities) as their substance. If distinguished separately, then concentration, wisdom, superior understanding, and non-revealing form (Avijñapti-rūpa, non-revealing form) are their substance. Among the defiled and undefiled, only the undefiled. Among the learners and non-learners, only the non-learners. Now, according to the Mahayana perspective, it is the same as the Sarvāstivāda school, but the difference is that the stage of learning also possesses all five. Sūtra: Immeasurable merits are all accomplished. Commentary: Fourth, summarizing the merits, it should be known. Sūtra: Again, there are ten thousand female lay devotees (Upāsikā, female lay followers) who purely uphold the five precepts. Commentary: Fifth, the assembly of female lay devotees, the text is divided into four parts: 1. Identifying the number and category; 2. Briefly describing the practice and position; 3. Praising the merits separately; 4. Summarizing the merits.
德。此即初也。凈信女者。是優婆夷。依正梵音。鄔波斯迦。此云近事女。廣釋如前。
經。皆行阿羅漢十地。
釋曰。第二略欲行位。準上應知。
經。皆成就(至)終生功德。
釋曰。第三別贊功德。依本記云。十住位中。一一皆有初入分。次住分。后出分。為言始住終生功德也。
經。三十生功德皆成就。
釋曰。第四總結。十地各有始住終生三種功德。故言三十生功德。有說。上二眾中。十地者。即十解位。
經。復有十億七賢居士。
釋曰。第六七賢居士眾。于中有四。一標數辨類。二總標具德。三別贊功德。四總結功德。此即初也。本記云。有七賢財。不被法眼。恒樂在家。故言七賢居士(本業經云。信。施。戒。聞。慧。慚。愧。名七賢財)。今解。七賢在七方便。賢而非聖。無聖道故。故名七賢居士。言七方便者。一五停心觀二別相念處。三總相念處。四暖。五頂。六忍。七世第一法。義如別章。
經。德行具足。
釋曰。第二總標具足下所說。
經。二十二品(至)得九十忍。
釋曰。第三別贊功德。總有九門。一道品門。二十遍處。三八勝處。四八解脫。五者三慧。六十六諦。七四諦觀。八四行觀。九者十忍。
【現代漢語翻譯】 德（功德）。此即初也（這就是開始）。凈信女者（清凈有信心的女子），是優婆夷（Upasika，意為近事女，佛教在家女信徒）。依正梵音（根據正確的梵語發音），鄔波斯迦（Upasaka，意為近事男，佛教在家男信徒）。此云近事女（這裡稱作近事女）。廣釋如前（更廣泛的解釋如前所述）。
經（佛經）。皆行阿羅漢十地（都修行達到阿羅漢的十地）。
釋曰（解釋說）。第二略欲行位（第二部分簡略地講述了修行的位次）。準上應知（應該按照前面的內容來理解）。
經（佛經）。皆成就（都成就了）(至)終生功德（直至生命終結的功德）。
釋曰（解釋說）。第三別贊功德（第三部分分別讚歎功德）。依本記云（根據原本的記載說），十住位中（在十住的位次中），一一皆有初入分（每一個都有最初進入的部分），次住分（中間安住的部分），后出分（最後出離的部分）。為言始住終生功德也（所以說是從開始安住到生命終結的功德）。
經（佛經）。三十生功德皆成就（三十生的功德都成就了）。
釋曰（解釋說）。第四總結（第四部分總結）。十地各有始住終生三種功德（十地各有開始安住和終生三種功德）。故言三十生功德（所以說三十生功德）。有說（有人說），上二眾中（前面兩種人群中），十地者（達到十地的人），即十解位（就是十解位）。
經（佛經）。復有十億七賢居士（還有十億七賢居士）。
釋曰（解釋說）。第六七賢居士眾（第六部分講述七賢居士）。于中有四（其中有四個方面）：一標數辨類（一是標明數量和辨別種類），二總標具德（二是總的標明具備的功德），三別贊功德（三是分別讚歎功德），四總結功德（四是總結功德）。此即初也（這是第一方面）。本記云（原本記載說），有七賢財（有七種賢聖的財富），不被法眼（不被法眼所迷惑），恒樂在家（總是喜歡在家修行）。故言七賢居士（所以說是七賢居士）。(本業經云（《本業經》說）：信（信仰），施（佈施），戒（持戒），聞（聽聞佛法），慧（智慧），慚（慚愧），愧（羞恥），名七賢財（稱為七賢財）)。今解（現在解釋），七賢在七方便（七賢位於七方便位）。賢而非聖（是賢而不是聖），無聖道故（因為沒有聖道）。故名七賢居士（所以稱為七賢居士）。言七方便者（所說的七方便是）：一五停心觀（五停心觀），二別相念處（別相念處），三總相念處（總相念處），四暖（暖位），五頂（頂位），六忍（忍位），七世第一法（世第一法）。義如別章（含義在其他章節詳細解釋）。
經（佛經）。德行具足（德行具足）。
釋曰（解釋說）。第二總標具足下所說（第二部分總的標明了下面所說的具足）。
經（佛經）。二十二品（二十二品）(至)得九十忍（得到九十忍）。
釋曰（解釋說）。第三別贊功德（第三部分分別讚歎功德）。總有九門（總共有九個方面）：一道品門（一道品門），二十遍處（二十遍處），三八勝處（三八勝處），四八解脫（四八解脫），五者三慧（五是三慧），六十六諦（六十六諦），七四諦觀（七四諦觀），八四行觀（八四行觀），九者十忍（九是十忍）。
【English Translation】 De (Merit). This is the beginning. 'Jing Xin Nu Zhe' (凈信女者, Pure Faithful Woman), refers to Upasika (優婆夷, a female lay Buddhist devotee). According to the correct Sanskrit pronunciation, Upasaka (鄔波斯迦, a male lay Buddhist devotee). Here, it is called 'Jing Xin Nu' (近事女, Woman Serving the Buddha). A broader explanation is as previously mentioned.
Sutra: 'Jie Xing A Luohan Shi Di' (皆行阿羅漢十地, All practice the ten stages of Arhat).
Explanation: The second part briefly discusses the stages of practice. It should be understood according to the previous content.
Sutra: 'Jie Chengjiu' (皆成就, All achieve) ... 'Zhong Sheng Gongde' (終生功德, Merits until the end of life).
Explanation: The third part separately praises the merits. According to the original record, in the ten dwelling stages, each has an initial entry part, a middle dwelling part, and a final departure part. Therefore, it is said to be the merit from the beginning of dwelling to the end of life.
Sutra: 'Sanshi Sheng Gongde Jie Chengjiu' (三十生功德皆成就, The merits of thirty lifetimes are all achieved).
Explanation: The fourth part summarizes. Each of the ten stages has three kinds of merits: the beginning of dwelling and the end of life. Therefore, it is said to be the merit of thirty lifetimes. Some say that among the previous two groups of people, those who have reached the ten stages are the ten stages of understanding.
Sutra: 'Fu You Shi Yi Qi Xian Jushi' (復有十億七賢居士, There are also ten billion seven virtuous householders).
Explanation: The sixth part discusses the group of seven virtuous householders. There are four aspects: first, indicating the number and distinguishing the types; second, generally indicating the merits possessed; third, separately praising the merits; and fourth, summarizing the merits. This is the first aspect. The original record says that there are seven virtuous treasures, not confused by the Dharma eye, and always happy to practice at home. Therefore, they are called the seven virtuous householders. (The 'Ben Ye Jing' (本業經) says: Faith, generosity, precepts, hearing the Dharma, wisdom, shame, and remorse are called the seven virtuous treasures). Now explaining, the seven virtuous ones are located in the seven expedient positions. They are virtuous but not saints because they do not have the holy path. Therefore, they are called the seven virtuous householders. The seven expedient means are: first, the five stopping-the-mind contemplations; second, the separate aspect mindfulness; third, the general aspect mindfulness; fourth, the warmth stage; fifth, the peak stage; sixth, the forbearance stage; and seventh, the foremost Dharma in the world. The meaning is explained in detail in other chapters.
Sutra: 'Dexing Juzu' (德行具足, Virtues are complete).
Explanation: The second part generally indicates the completeness mentioned below.
Sutra: 'Ershier Pin' (二十二品, Twenty-two qualities) ... 'De Jiushi Ren' (得九十忍, Obtain ninety forbearances).
Explanation: The third part separately praises the merits. There are nine aspects in total: first, the door of the qualities of the path; second, the twenty pervasive places; third, the eight victory places; fourth, the eight liberations; fifth, the three wisdoms; sixth, the six truths; seventh, the contemplation of the four noble truths; eighth, the contemplation of the four practices; and ninth, the ten forbearances.
言二十二品者。本記云。聖登地已上。至於佛果。有十一地各有定慧。合有二十二品也。今解不爾。七方便位。于道品中。但得四念處。四正勤。四如意足。五根。五力。二十二品。而未能得七種覺分。八支聖道。故言二十二品。問既未得聖。如何說有得八解脫。解云。八中得七。故總說言得八解脫。據實未得滅盡解脫。問若爾菩薩德中。應得五眼。解云。彼就實義。此即從多。各據一義。故不相違。廣說道品。義如別章。
言十一切入者。第二遍處德所謂青黃赤白。地水火風。空無邊處。識無邊處。薩婆多宗。如大婆沙。前八遍處。無貪為性。對治貪故。兼所相應隨轉有欲界者。四蘊為性。若色界者。五蘊為性。后二遍處。俱以四蘊為性。依經部宗。定慧為體。如成實論。今依大乘。如雜集論。定慧為性。解云。相應隨轉。同大婆沙。理亦無違。問何故名遍處。毗婆沙云。由二緣故。一由無間。謂純青等勝解作意。不相間雜故。二由廣大。謂緣青等勝解作意。境相無邊。故名廣大。大德說曰。所緣寬廣。無有間隙。故名遍處。雜集論曰。其量廣大。周普無邊。故名遍處。如具別章。
言八除入者。三八勝處德。所言八者。一內有色想。觀外色少。二內有色想觀外色多。三內無色想觀外色少。四內無
【現代漢語翻譯】 現代漢語譯本： 關於『二十二品』的說法。《本記》中記載，聖者登地之後，直至成就佛果，共有十一地，每一地都有其特定的禪定和智慧，總合起來就是二十二品。但現在我們不這樣解釋。在七方便位中，于道品中，只能獲得四念處（身念處、受念處、心念處、法念處），四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長），四如意足（欲如意足、勤如意足、心如意足、觀如意足），五根（信根、精進根、念根、定根、慧根），五力（信力、精進力、念力、定力、慧力），共二十二品。但尚未能獲得七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）和八支聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。所以說是二十二品。問：既然尚未證得聖果，為何說已獲得八解脫？答：在八解脫中獲得了七種，所以總的說獲得了八解脫。實際上並未獲得滅盡解脫。問：如果這樣，菩薩的功德中，應該獲得五眼（肉眼、天眼、慧眼、法眼、佛眼）。答：那是就真實的意義而言，這裡是從多數的角度來說。各自依據一個方面的意義，所以並不矛盾。關於廣說道品的意義，詳見其他章節。
關於『十一切入』的說法。第二遍處德，指的是青、黃、赤、白，地、水、火、風，空無邊處，識無邊處。薩婆多宗（一切有部），如《大婆沙論》所說，前八遍處以無貪為體性，用來對治貪慾。兼有所相應的、隨之運轉的，如果有欲界眾生，則以四蘊（色蘊、受蘊、想蘊、行蘊）為體性；如果是**，則以五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）為體性。后二遍處，都以四蘊為體性。依據經部宗的觀點，以定慧為體。如《成實論》所說。現在依據大乘的觀點，如《雜集論》所說，以定慧為體性。解釋說，相應隨轉，與《大婆沙論》相同，道理上也沒有衝突。問：為什麼叫做遍處？《毗婆沙論》說，由於兩個原因：一是由於無間，即純粹的青色等殊勝的勝解作意，不與其他顏色相雜。二是由於廣大，即緣于青色等殊勝的勝解作意，其境相無邊無際，所以叫做廣大。大德說，所緣的範圍寬廣，沒有間隙，所以叫做遍處。《雜集論》說，其量廣大，周遍無邊，所以叫做遍處。詳細內容參見其他章節。
關於『八除入』的說法。三八勝處德。所說的八種是：一、內有色想，觀外色少；二、內有色想，觀外色多；三、內無色想，觀外色少；四、內無
【English Translation】 English version: Regarding the 'Twenty-two Faculties'. The Benji records that after a sage ascends the grounds, up to the attainment of Buddhahood, there are eleven grounds, each with its specific dhyana (meditation) and prajna (wisdom), totaling twenty-two faculties. However, we do not interpret it this way now. In the Seven Expedient Positions, within the Bodhipaksika-dharmas (Wings to Awakening), one can only attain the Four Foundations of Mindfulness (Four Smrtyupasthana - mindfulness of body, feelings, mind, and phenomena), the Four Right Exertions (Four Samyakprahana - preventing unwholesome states from arising, abandoning arisen unwholesome states, arousing unarisen wholesome states, and maintaining arisen wholesome states), the Four Bases of Supernormal Powers (Four Rddhipada - will, effort, mind, and investigation), the Five Roots (Five Indriya - faith, effort, mindfulness, concentration, and wisdom), and the Five Powers (Five Bala - faith, effort, mindfulness, concentration, and wisdom), totaling twenty-two faculties. But one has not yet attained the Seven Factors of Enlightenment (Seven Bojjhanga - mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) and the Eightfold Noble Path (Eight Aryamarga - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Therefore, it is said to be twenty-two faculties. Question: Since one has not yet attained sainthood, how can it be said that one has attained the Eight Deliverances? Answer: One has attained seven out of the eight, so it is generally said that one has attained the Eight Deliverances. In reality, one has not attained the Cessation of Feeling and Perception. Question: If that is the case, then in the virtues of a Bodhisattva, one should attain the Five Eyes (physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye). Answer: That is in terms of the true meaning, while this is from the perspective of the majority. Each is based on one aspect of the meaning, so there is no contradiction. The meaning of extensively discussing the Bodhipaksika-dharmas is as in other chapters.
Regarding the 'Ten All-Accomplishing Spheres'. The second Kasinakusala (proficiency in kasina meditation) refers to blue, yellow, red, white, earth, water, fire, wind, the sphere of infinite space, and the sphere of infinite consciousness. The Sarvastivada school, as stated in the Mahavibhasa, considers the first eight kasinas to be of the nature of non-greed, used to counteract greed. Furthermore, those that are associated and follow along, if there are beings in the desire realm, then they are of the nature of the four skandhas (form, feeling, perception, mental formations); if they are , then they are of the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness). The latter two kasinas are both of the nature of the four skandhas. According to the Sautrantika school, they are of the nature of dhyana and prajna, as stated in the Tattvasiddhi Shastra. Now, according to the Mahayana view, as stated in the Abhidharmasamuccaya, they are of the nature of dhyana and prajna. The explanation is that association and following along are the same as in the Mahavibhasa, and there is no contradiction in principle. Question: Why are they called All-Accomplishing Spheres? The Vibhasa says that it is due to two reasons: first, due to non-interruption, meaning the pure blue, etc., superior understanding and mental activity are not mixed with other colors. Second, due to vastness, meaning the object of the superior understanding and mental activity of blue, etc., is boundless, so it is called vast. A great master said that the scope of what is contemplated is broad and without gaps, so it is called All-Accomplishing Spheres. The Abhidharmasamuccaya says that its measure is vast, pervasive, and boundless, so it is called All-Accomplishing Spheres. See other chapters for details.
Regarding the 'Eight Deliverances'. The three Eight Stages of Mastery. The eight mentioned are: first, having internal form perception, contemplating external forms as few; second, having internal form perception, contemplating external forms as many; third, having no internal form perception, contemplating external forms as few; fourth, having no
色想觀外色多。內無色想觀外諸色青黃赤白。復為四種。諸宗出體。同前遍處。問何故名勝處。答如婆沙。勝所緣境。故名勝處。複次勝諸煩惱。故名勝處。雖觀行者。非一切能勝所緣境。而於所緣不起煩惱。亦名為勝。如契經說。於此處勝。故名勝處。雜集亦爾。勝所緣故。名為勝處。此八勝處。皆是色界。前四勝處。初二靜慮。未至。中間。后四勝處。在第四定。乃至所緣者。皆緣欲界一切色處。若爾經說當云何通。尊者無滅。在室羅筏。住一精舍。爾時有四悅意天女。來至尊者座前而立。白言。我等於四色處。轉變自在。隨所愛色。皆能化作。乃至彼云。尊者無滅。入初靜慮。乃至第四亦不能起不凈想。答尊者無滅。雖不能勝。舍利子等。皆能勝之。問緣佛身。起不凈觀不。如是。廣說如大婆沙八十五卷。具如別章。
言八解脫者。第四解脫德。一內有色觀諸色。二內無色觀外色。三凈解脫具足住。四入空無邊處。五入無邊識處。六入無所有處。七入非想非非想處。八入想受滅解脫。具說如彼略所如上。然此八種。諸說不同。薩婆多宗。如婆沙說。初三無貪。對治貪故。兼所相應隨轉。若欲界者。四蘊為性。若色界者。即具五蘊。四無色處解脫。四蘊為性。第八解脫。是不相應行蘊所攝。依經部宗。自在
【現代漢語翻譯】 現代漢語譯本 色想觀外色多： 觀想自身有形體，而專注觀察身體之外的各種顏色。 內無色想觀外諸色青黃赤白： 觀想自身沒有形體，而專注觀察身體之外的各種顏色，包括青色、黃色、紅色和白色。這又分為四種。 復為四種。諸宗出體。同前遍處： 這四種的體性，各個宗派的解釋與之前的遍處觀相同。 問何故名勝處： 問：為什麼稱為勝處？ 答如婆沙。勝所緣境。故名勝處： 答：如《婆沙論》所說，因為能夠勝過所緣境，所以稱為勝處。 複次勝諸煩惱。故名勝處： 其次，因為能夠勝過各種煩惱，所以稱為勝處。 雖觀行者。非一切能勝所緣境。而於所緣不起煩惱。亦名為勝： 雖然修行者並非完全能夠勝過所緣境，但對於所緣境不起煩惱，也稱為勝。 如契經說。於此處勝。故名勝處： 如契經所說，因為在此處能夠勝過，所以稱為勝處。 雜集亦爾。勝所緣故。名為勝處： 《雜集論》也是這樣解釋，因為能夠勝過所緣，所以稱為勝處。 此八勝處。皆是： 這八勝處，都是。 前四勝處。初二靜慮。未至。中間。后四勝處。在第四定： 前四個勝處，在前兩個靜慮、未至定和中間定中修習；后四個勝處，在第四禪定中修習。 乃至所緣者。皆緣欲界一切色處： 乃至所緣的對象，都是緣于欲界的一切色處。 若爾經說當云何通： 如果這樣，那麼經文的說法應該如何解釋？ 尊者無滅。在室羅筏（Sravasti，古印度城市名）。住一精舍。爾時有四悅意天女。來至尊者座前而立。白言。我等於四色處。轉變自在。隨所愛色。皆能化作。乃至彼云。尊者無滅。入初靜慮。乃至第四亦不能起不凈想： 尊者無滅，住在室羅筏的一個精舍。當時有四位令人愉悅的天女來到尊者的座位前站立，稟告說：『我們對於四種色處，能夠自在地轉變，隨著所喜愛的顏色，都能變化出來。』乃至她們說，尊者無滅進入初禪，乃至進入第四禪，也不能生起不凈想。 答尊者無滅。雖不能勝。舍利子（Sariputra，佛陀十大弟子之一）等。皆能勝之： 答：尊者無滅雖然不能勝過，但舍利子等弟子都能勝過。 問緣佛身。起不凈觀不： 問：緣于佛身，可以生起不凈觀嗎？ 如是。廣說如大婆沙八十五卷。具如別章： 確實可以。詳細的說明在大婆沙論第八十五卷，具體內容在其他章節。 言八解脫者。第四解脫德： 接下來是八解脫，第四解脫的功德。 一內有色觀諸色。二內無色觀外色。三凈解脫具足住。四入空無邊處（Akasanantyayatana，四無色定之一）。五入無邊識處（Vijnananantyayatana，四無色定之一）。六入無所有處（Akincanyayatana，四無色定之一）。七入非想非非想處（Naivasamjnanasamjnatayatana，四無色定之一）。八入想受滅解脫： 一、內有色想觀外色；二、內無色想觀外色；三、凈解脫具足住；四、進入空無邊處；五、進入識無邊處；六、進入無所有處；七、進入非想非非想處；八、進入想受滅解脫。 具說如彼略所如上。然此八種。諸說不同： 詳細的說明如彼略所說，如上所述。然而這八種解脫，各個宗派的說法不同。 薩婆多宗。如婆沙說。初三無貪。對治貪故。兼所相應隨轉： 薩婆多宗，如《婆沙論》所說，前三種解脫是無貪，因為能夠對治貪慾，並且與相應的法一起運作。 若欲界者。四蘊為性。若者。即具五蘊： 如果是在欲界，則以四蘊為體性；如果是，則具足五蘊。 四無色處解脫。四蘊為性： 四無色處的解脫，以四蘊為體性。 第八解脫。是不相應行蘊所攝： 第八解脫，是不相應行蘊所攝。 依經部宗。自在： 依照經部宗的觀點，是自在。
【English Translation】 English version 'Observing External Colors with Internal Color Perception': It refers to contemplating external colors while having the perception of form within oneself. 'Observing External Colors without Internal Color Perception': It refers to contemplating external colors such as blue, yellow, red, and white, while having no perception of form within oneself. This is further divided into four types. 'Further Divided into Four Types. Various Schools Explain the Nature Similarly to the Previous Pervasions': The nature of these four types is explained by various schools in the same way as the previous pervasions. 'Question: Why is it Called 'Superior Abode'?': Question: Why is it called 'Superior Abode' (勝處, Shengchu)? 'Answer: As the Vibhasa States, Because it Surpasses the Object of Perception, it is Called 'Superior Abode'': Answer: As stated in the Vibhasa, it is called 'Superior Abode' because it can surpass the object of perception. 'Furthermore, Because it Surpasses All Afflictions, it is Called 'Superior Abode'': Furthermore, it is called 'Superior Abode' because it can surpass all afflictions. 'Although Practitioners Cannot Always Surpass the Object of Perception, Not Arousing Afflictions Towards the Object of Perception is Also Called 'Superior'': Although practitioners cannot always completely surpass the object of perception, not arousing afflictions towards the object of perception is also called 'superior'. 'As the Sutra Says, Because One Surpasses in This Place, it is Called 'Superior Abode'': As the sutra says, it is called 'Superior Abode' because one can surpass in this place. 'The Samuccaya Also States Similarly, Because it Surpasses the Object of Perception, it is Called 'Superior Abode'': The Samuccaya also explains it similarly, it is called 'Superior Abode' because it can surpass the object of perception. 'These Eight Superior Abodes are All ': These eight Superior Abodes are all . 'The First Four Superior Abodes are in the First Two Dhyanas, the Unborn, and the Intermediate. The Last Four Superior Abodes are in the Fourth Dhyana': The first four Superior Abodes are practiced in the first two dhyanas, the unborn, and the intermediate state; the last four Superior Abodes are practiced in the fourth dhyana. 'Even the Objects of Perception are All Related to All Form Realms of the Desire Realm': Even the objects of perception are all related to all form realms of the Desire Realm. 'If So, How Should the Sutra's Statement Be Explained?': If so, how should the sutra's statement be explained? 'Venerable Aniruddha (尊者無滅, Zunzhe Wumie) Was in Sravasti (室羅筏, Shiluofa), Residing in a Monastery. At That Time, Four Delightful Heavenly Maidens Came and Stood Before the Venerable's Seat, Saying, 'We Are Free to Transform the Four Form Realms, and Can Transform Them into Any Color We Like.' Even They Said, 'Venerable Aniruddha Entered the First Dhyana, and Even the Fourth Dhyana, But Could Not Arouse Impure Thoughts.'': Venerable Aniruddha was in Sravasti, residing in a monastery. At that time, four delightful heavenly maidens came and stood before the Venerable's seat, saying, 'We are free to transform the four form realms, and can transform them into any color we like.' Even they said, 'Venerable Aniruddha entered the first dhyana, and even the fourth dhyana, but could not arouse impure thoughts.' 'Answer: Although Venerable Aniruddha Cannot Surpass Them, Sariputra (舍利子, Sheli zi) and Others Can Surpass Them': Answer: Although Venerable Aniruddha cannot surpass them, Sariputra and other disciples can surpass them. 'Question: Can One Arouse Impure Contemplation Towards the Buddha's Body?': Question: Can one arouse impure contemplation towards the Buddha's body? 'Yes. Explained in Detail in the Eighty-Fifth Volume of the Great Vibhasa. The Details are in Separate Chapters': Yes, one can. Detailed explanations are in the eighty-fifth volume of the Great Vibhasa, and the specific details are in other chapters. 'Speaking of the Eight Liberations, the Fourth Liberation's Virtue': Next are the eight liberations, the virtue of the fourth liberation. 'First, Observing External Colors with Internal Color Perception. Second, Observing External Colors without Internal Color Perception. Third, Dwelling Fully in Pure Liberation. Fourth, Entering the Realm of Infinite Space (Akasanantyayatana, 空無邊處). Fifth, Entering the Realm of Infinite Consciousness (Vijnananantyayatana, 識無邊處). Sixth, Entering the Realm of Nothingness (Akincanyayatana, 無所有處). Seventh, Entering the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana, 非想非非想處). Eighth, Entering the Liberation of the Cessation of Perception and Feeling': First, observing external colors with internal color perception; second, observing external colors without internal color perception; third, dwelling fully in pure liberation; fourth, entering the Realm of Infinite Space; fifth, entering the Realm of Infinite Consciousness; sixth, entering the Realm of Nothingness; seventh, entering the Realm of Neither Perception Nor Non-Perception; eighth, entering the liberation of the cessation of perception and feeling. 'Explained in Detail as Above in the Summary. However, There Are Different Explanations for These Eight Types': Explained in detail as above in the summary. However, there are different explanations for these eight types. 'The Sarvastivada School, as the Vibhasa States, the First Three are Non-Greed, Because They Counteract Greed, and Also Operate with the Corresponding Factors': The Sarvastivada school, as the Vibhasa states, the first three are non-greed, because they counteract greed, and also operate with the corresponding factors. 'If in the Desire Realm, They are of the Nature of Four Skandhas. If ** They Possess All Five Skandhas': If in the Desire Realm, they are of the nature of four skandhas; if ** they possess all five skandhas. 'The Liberation of the Four Formless Realms is of the Nature of Four Skandhas': The liberation of the four formless realms is of the nature of four skandhas. 'The Eighth Liberation is Included in the Non-Associated Formations Skandha': The eighth liberation is included in the non-associated formations skandha. 'According to the Sautrantika School, it is Freedom': According to the Sautrantika school, it is freedom.
兩說。一云。皆用智慧為體。一云。前七是慧。第八解脫。有餘無餘二種涅槃。以為自性。今依大乘。前三。四蘊五蘊。以為自性。次四。四蘊。第八解脫。非色非心不相應行。以為自性。問何故名解脫。答如婆沙。棄背是解脫義。初二解脫。棄背色貪心。第三解脫。棄背不凈觀心。四無色解脫。棄背下地心。想受滅解脫。棄背一切有所緣心。問解脫勝處遍處。有何差別。答能有棄背。名解脫。能勝伏境。名勝處。能廣所緣。名遍處。廣如婆沙八十四五。
言三慧者。第五三慧德。三門分別。一釋名。二出體。三約界。就釋名中。初總。后別。言三慧者。即是總名。三是標數。慧即簡擇。別名有三。一聞所成慧。二思所成慧。三修所成慧。依聞至教所生勝慧。名聞所成。依思正理所生勝慧。名思所成。依修等持所生勝慧。名修所成慧。如俱舍等。又解。聞謂聽聞。即是耳識。從聞所生解文義慧。名聞所成。思謂思慮。即是思數。從思所生解法相慧。名思所成。修謂修習。即是勝定。從修所生解理事慧。名修所成。如瑜伽釋。言出體者。薩婆多宗。自性唯慧。故大婆沙四十二云。聞思二慧。唯世俗智。修所成慧。通十智性。若並眷屬。通心所等。經部大同。若依大乘。瑜伽釋論。慧及相應心心所等。以為體性。亦
【現代漢語翻譯】 現代漢語譯本： 有兩種說法。一種說法是，都以智慧為體性。另一種說法是，前七種解脫是智慧，第八種解脫是涅槃（Nirvana，寂滅）。涅槃又分為有餘涅槃和無餘涅槃，以此為自性。現在依照大乘佛教的觀點，前三種解脫以四蘊（色受想行）和五蘊（色受想行識）為自性。接下來的四種解脫以四蘊為自性，第八種解脫是非色、非心、不相應行法為自性。問：為什麼叫做解脫？答：如《婆沙論》所說，『棄背』就是解脫的含義。最初的兩種解脫，是棄背色貪和心貪。第三種解脫，是棄背不凈觀的心。四種無色解脫，是棄背下地的心。想受滅解脫，是棄背一切有所緣的心。問：解脫、勝處（Abhibhayatana，勝伏一切處）和遍處（Kasina，一切處）有什麼差別？答：能夠棄背煩惱的，叫做解脫。能夠勝伏境界的，叫做勝處。能夠擴充套件所緣的，叫做遍處。詳細內容見《婆沙論》第八十四卷和第八十五卷。
關於三慧，第五是三慧的功德。從三個方面來分別：一是解釋名稱，二是說明體性，三是關於界。在解釋名稱中，先總說，后別說。『三慧』是總名，『三』是標示數量，『慧』是簡擇。別名有三種：一是聞所成慧（Sutamaya-prajna，聽聞佛法后獲得的智慧），二是思所成慧（Cintamaya-prajna，通過思考獲得的智慧），三是修所成慧（Bhavanamaya-prajna，通過修行獲得的智慧）。依靠聽聞至教所產生的殊勝智慧，叫做聞所成慧。依靠思考正理所產生的殊勝智慧，叫做思所成慧。依靠修習等持（Samadhi，禪定）所產生的殊勝智慧，叫做修所成慧。如《俱舍論》等所說。又一種解釋是，『聞』指聽聞，就是耳識。從聽聞所產生的理解文義的智慧，叫做聞所成慧。『思』指思慮，就是思數。從思慮所產生的理解法相的智慧，叫做思所成慧。『修』指修習，就是殊勝的禪定。從修習所產生的理解事理的智慧，叫做修所成慧。如《瑜伽師地論》所解釋的。關於說明體性，薩婆多宗（Sarvastivada，一切有部）認為，自性唯是智慧。所以《大婆沙論》第四十二卷說，聞所成慧和思所成慧，只是世俗智。修所成慧，通於十智的體性。如果包括眷屬，則通於心所等。經部（Sautrantika，經量部）的觀點大致相同。如果依照大乘佛教的觀點，《瑜伽師地論》認為，智慧以及相應的心的心所等，是其體性。
【English Translation】 English version: There are two views. One view is that all use wisdom as their essence. Another view is that the first seven are wisdom, and the eighth is Nirvana (Nirvana, extinction), with two types: Nirvana with remainder and Nirvana without remainder, as their self-nature. Now, according to Mahayana Buddhism, the first three liberations have the four aggregates (form, feeling, perception, volition) and the five aggregates (form, feeling, perception, volition, consciousness) as their self-nature. The next four have the four aggregates as their self-nature, and the eighth is liberation, which is neither form, nor mind, nor non-associated formations, as its self-nature. Question: Why is it called liberation? Answer: As the Vibhasa (Mahavibhasa, Great Commentary) says, 'abandoning' is the meaning of liberation. The first two liberations are abandoning greed for form and greed for mind. The third liberation is abandoning the mind of impure contemplation. The four formless liberations are abandoning the mind of the lower realms. The cessation of perception and feeling is abandoning all minds with objects. Question: What is the difference between liberation, mastery of the senses (Abhibhayatana, mastery over everything), and all-encompassing states (Kasina, all-encompassing)? Answer: Being able to abandon afflictions is called liberation. Being able to overcome the realm is called mastery of the senses. Being able to broaden the object of focus is called all-encompassing states. For details, see Vibhasa, volumes 84 and 85.
Regarding the three wisdoms, the fifth is the merit of the three wisdoms. They are distinguished in three aspects: first, explaining the names; second, stating the essence; and third, concerning the realms. In explaining the names, first is the general explanation, then the specific explanation. 'Three wisdoms' is the general name, 'three' indicates the number, and 'wisdom' is discernment. There are three specific names: first, wisdom born of hearing (Sutamaya-prajna, wisdom gained after hearing the Buddha's teachings); second, wisdom born of thinking (Cintamaya-prajna, wisdom gained through thinking); and third, wisdom born of cultivation (Bhavanamaya-prajna, wisdom gained through practice). The excellent wisdom arising from relying on hearing the teachings is called wisdom born of hearing. The excellent wisdom arising from relying on thinking about correct principles is called wisdom born of thinking. The excellent wisdom arising from relying on cultivating samadhi (Samadhi, concentration) is called wisdom born of cultivation. As stated in the Abhidharmakosa (Abhidharmakosa, Treasury of Higher Knowledge) and others. Another explanation is that 'hearing' refers to listening, which is the ear consciousness. The wisdom that arises from hearing and understanding the meaning of the text is called wisdom born of hearing. 'Thinking' refers to contemplation, which is the mental function of thought. The wisdom that arises from thinking and understanding the characteristics of phenomena is called wisdom born of thinking. 'Cultivation' refers to practice, which is excellent samadhi. The wisdom that arises from cultivation and understanding the principles and phenomena is called wisdom born of cultivation, as explained in the Yogacarabhumi-sastra (Yogacarabhumi-sastra, Treatise on the Stages of Yoga Practice). Regarding stating the essence, the Sarvastivada (Sarvastivada, the doctrine that everything exists) school believes that the essence is only wisdom. Therefore, the 42nd volume of the Mahavibhasa (Mahavibhasa, Great Commentary) says that wisdom born of hearing and wisdom born of thinking are only mundane wisdom. Wisdom born of cultivation is connected to the nature of the ten wisdoms. If including the retinue, it is connected to mental factors and so on. The Sautrantika (Sautrantika, those who uphold the sutras) school has a similar view. If according to the Mahayana Buddhist view, the Yogacarabhumi-sastra believes that wisdom and the corresponding mental factors of the mind are its essence.
同薩婆多宗。言約界者。薩婆多宗。思慧唯欲界。聞慧通欲色。修通色無色。如婆沙等。依經部宗。欲色具三慧。無色唯修慧。如成實論。今依大乘。瑜伽等論。同薩婆多。依智度論。欲界亦許有電光定。準同經部。義亦無違。問此三慧。如來獨覺及以聲聞。各有幾種。答佛具三種。而修慧勝。以自然覺。及具力無畏等。修功德故。獨覺亦具三。而思慧勝。以自思惟覺。而無力無畏等。修功德故。聲聞亦具三。而聞慧勝。以從聞他音。入聖道故。
言十六諦者。第六十六諦觀門德。如上已說。言四諦者。第七四諦觀門德。亦如上說。言四三二一品觀者。第八四行觀門德。謂中忍位。觀察上下八諦理中。自有兩門。一者。七週減緣門。二者。三週減行門。言七週減緣門者。最初具緣上下八諦。即屬下忍。次觀行者。始觀察欲界苦等四諦。乃至觀上二界苦集滅三諦。而不觀道。即此第一減一所緣。如是更從欲界三諦。乃至上界減諦。除欲界道。此即第二減二所緣。如是乃至除上界苦。為第七減緣。如是七週。減所緣諦。于苦諦下。有其四行。謂苦。空。無常。無我。最初具觀。次四行中。漸次除行。唯留一行。如是名為三週滅行。於一行中。增上忍。世第一法。苦忍。苦智。皆一剎那。同依一地。同依一行。各一剎
【現代漢語翻譯】 現代漢語譯本 關於『界』的約定，薩婆多宗（Sarvastivada，一切有部，佛教部派之一）認為，思慧僅限於欲界（Kamadhatu，佛教三界之一，指有情眾生有情慾、色慾、食慾的生存環境），聞慧則通於欲界和色界（Rupadhatu，佛教三界之一，指脫離了粗俗慾望但仍有色相的生存環境），修慧則通於色界和無色界（Arupadhatu，佛教三界之一，指沒有任何物質存在的純精神生存環境）。這在《大毗婆沙論》（Abhidharma-mahavibhasa-sastra）等論著中有記載。依據經部宗（Sautrantika，佛教部派之一，重視經藏的部派）的觀點，欲界和色界都具備三種智慧（思慧、聞慧、修慧），而無色界只有修慧。這在《成實論》（Satyasiddhi-sastra）中有記載。現在依據大乘（Mahayana，佛教主要流派之一）的《瑜伽師地論》（Yogacarabhumi-sastra）等論著，觀點與薩婆多宗相同。依據《大智度論》（Mahaprajnaparamita-sastra），欲界也允許有電光定（Vidyut-prabha-samadhi，一種禪定狀態）。準此，與經部宗的觀點在意義上也沒有衝突。 問：如來（Tathagata，佛的稱號之一）、獨覺（Pratyekabuddha，不依他人教導而獨自覺悟者）以及聲聞（Sravaka，聽聞佛法而修行證果者）各自具備這三種智慧中的幾種？ 答：佛具備全部三種智慧，並且修慧最為殊勝，因為佛是自然覺悟，並且具備力量和無畏等通過修行獲得的功德。獨覺也具備三種智慧，但思慧最為殊勝，因為獨覺通過自己思惟而覺悟，但沒有力量和無畏等通過修行獲得的功德。聲聞也具備三種智慧，但聞慧最為殊勝，因為聲聞是從聽聞他人教導而進入聖道的。 關於『十六諦』，第六十六諦觀門德，如上文已經說過。 關於『四諦』，第七四諦觀門德，也如上文所說。 關於『四三二一品觀』，第八四行觀門德，指的是中忍位（Madhyama-ksanti，修道過程中的一個階段）觀察上下八諦之理時，自然有兩扇門。一是七週減緣門，二是三週減行門。 關於七週減緣門，最初具足觀察上下八諦，這屬於下忍位（Adhama-ksanti，修道過程中的一個階段）。其次，觀行者開始觀察欲界的苦等四諦，乃至觀察上二界的苦集滅三諦，而不觀察道諦。這就是第一次減少一個所緣。像這樣，再從欲界的三諦，乃至上界減少一諦，除去欲界的道諦。這就是第二次減少兩個所緣。像這樣乃至除去上界的苦諦，為第七次減少所緣。這樣經過七週，減少所緣的諦理。在苦諦之下，有苦、空、無常、無我這四行觀（catvari akara，四種觀行）。最初具足觀察，其次在四行觀中，逐漸除去觀行，只留下一行。這樣稱為三週滅行。在這一行觀中，增上忍（Adhikrama-ksanti，修道過程中的一個階段）、世第一法（Laukikagradharma，世間法中的最高階段）、苦忍（Duhkha-ksanti，對苦的忍耐）、苦智（Duhkha-jnana，對苦的智慧）都在同一剎那，同樣依靠同一地，同樣依靠一行觀，各自只有一個剎那。
【English Translation】 English version Regarding the agreement on 'boundaries,' the Sarvastivada school holds that reflective wisdom (思慧, sihui) is limited to the Desire Realm (欲界, Kamadhatu), auditory wisdom (聞慧, wenhui) extends to both the Desire Realm and the Form Realm (色界, Rupadhatu), and cultivation wisdom (修慧, xiuhui) extends to the Form Realm and the Formless Realm (無色界, Arupadhatu). This is recorded in texts such as the Abhidharma-mahavibhasa-sastra (大毗婆沙論). According to the Sautrantika school, the Desire Realm and the Form Realm both possess the three types of wisdom, while the Formless Realm only has cultivation wisdom. This is recorded in the Satyasiddhi-sastra (成實論). Now, according to Mahayana treatises such as the Yogacarabhumi-sastra (瑜伽師地論), the view is the same as that of the Sarvastivada school. According to the Mahaprajnaparamita-sastra (大智度論), the Desire Realm is also permitted to have the Lightning Flash Samadhi (電光定, Vidyut-prabha-samadhi). Based on this, there is no conflict in meaning with the view of the Sautrantika school. Question: How many of these three types of wisdom does a Tathagata (如來, Buddha's title), a Pratyekabuddha (獨覺, solitary Buddha), and a Sravaka (聲聞, disciple) each possess? Answer: A Buddha possesses all three types of wisdom, and cultivation wisdom is the most superior because a Buddha is naturally enlightened and possesses merits such as power and fearlessness acquired through cultivation. A Pratyekabuddha also possesses three types of wisdom, but reflective wisdom is the most superior because a Pratyekabuddha is enlightened through self-reflection but does not have merits such as power and fearlessness acquired through cultivation. A Sravaka also possesses three types of wisdom, but auditory wisdom is the most superior because a Sravaka enters the holy path from hearing the teachings of others. Regarding the 'Sixteen Truths,' the virtue of the sixty-sixth Truth Contemplation Gate has been discussed above. Regarding the 'Four Noble Truths,' the virtue of the seventh Four Noble Truths Contemplation Gate has also been discussed above. Regarding the 'Four, Three, Two, One Category Contemplation,' the virtue of the eighth Four Aspects Contemplation Gate refers to the fact that when observing the principles of the upper and lower eight truths in the Middle Endurance Position (中忍位, Madhyama-ksanti), there are naturally two doors. One is the Seven-Cycle Reduction of Conditions Door, and the other is the Three-Cycle Reduction of Aspects Door. Regarding the Seven-Cycle Reduction of Conditions Door, initially, one fully observes the upper and lower eight truths, which belongs to the Lower Endurance Position (下忍位, Adhama-ksanti). Next, the practitioner begins to observe the Four Noble Truths of suffering, etc., in the Desire Realm, and even observes the three truths of suffering, accumulation, and cessation in the upper two realms, but does not observe the truth of the path. This is the first reduction of one object of contemplation. In this way, from the three truths of the Desire Realm, and even reducing one truth in the upper realm, removing the truth of the path in the Desire Realm. This is the second reduction of two objects of contemplation. In this way, even removing the truth of suffering in the upper realm, it is the seventh reduction of conditions. After these seven cycles, the truths to be contemplated are reduced. Under the truth of suffering, there are the four aspects (四行觀, catvari akara) of suffering, emptiness, impermanence, and non-self. Initially, one fully observes them, and then, within the four aspects, one gradually removes the aspects, leaving only one aspect. This is called the Three-Cycle Extinction of Aspects. Within this one aspect, the Increased Endurance (增上忍, Adhikrama-ksanti), the Highest Mundane Dharma (世第一法, Laukikagradharma), the Endurance of Suffering (苦忍, Duhkha-ksanti), and the Wisdom of Suffering (苦智, Duhkha-jnana) are all in the same instant, relying on the same ground, relying on the same one aspect, each having only one instant.
那。今依忍位。三週減行。依一行觀。故言四三二一品觀也。故順正理六十云。忍下中上。如何分別且下品忍。具八類心。謂瑜伽師。以四行相。觀欲界苦。名一類心。如是次第。觀色無色苦集滅道諦。亦如是觀。成八類心。名下品忍。中品。減略行相所緣。謂瑜伽師。以四行相。觀欲界苦。乃至具足。以四行相。觀欲界道。于上界道。減一行相。從此名曰中品忍初。如是次第。漸減略行相所緣。乃至極少。唯以二心。觀欲界苦。如苦法忍苦法智位。齊此名為中品忍滿。上忍唯觀欲界苦諦。修一行相。唯一剎那。此善根起。不相續故。上忍無間。生世第一法。如上品忍。緣欲苦諦。修一行相。唯一剎那言得九十忍者。第九德。上來已釋小乘觀門。今向大乘。便成九十。謂初入十信。皆有九品。故言九十忍。又解。學十解已上三十心。皆有入住出三位。故成九十忍。又解。極喜等十地。各有始住終三。三中一一各有三品。故言九十。一云。四三二一。總攝為二。初四三二。合說為九。更加一數。即成十數。故言九十(凈公說)一云。四三二一。總計為十。皆有九品。故言九十。一云。諦觀二十。謂十六諦及四諦。品觀有十。謂四三二一。總計合成三十皆。有三品。故言九十。
經。一切功德皆成就。
釋曰
【現代漢語翻譯】 現代漢語譯本：那麼，現在依據忍位（Kṣānti-sthāna，指修行者在修行過程中所達到的對苦難的忍耐程度），通過三週的減損修行，依據一行觀（Eka-cāraka-darśana，指專注于單一目標的觀修方法），所以說有四、三、二、一品觀（指不同層次的觀修）。因此，《順正理論》（Nyāyānusāriṇī-śāstra）第六十卷說：『下品忍、中品忍、上品忍，如何分別呢？』下品忍，具備八類心。也就是說，瑜伽師以四行相（Catvāri-ākāra，指苦、空、無常、無我四種行相）觀察欲界（Kāmadhātu，指眾生有情慾和物質慾望的世界）的苦諦（Duḥkha-satya，指苦的真理），這稱為一類心。像這樣依次觀察色界（Rūpadhātu，指有物質形體的世界）和無色界（Arūpadhātu，指沒有物質形體的精神世界）的苦、集（Samudaya，指苦的根源）、滅（Nirodha，指苦的止息）、道（Mārga，指達到滅苦的道路）四諦，也像這樣觀察，成就八類心，稱為下品忍。中品忍，減略行相和所緣（Ālambana，指觀修的對像）。也就是說，瑜伽師以四行相觀察欲界的苦諦，乃至具足以四行相觀察欲界的道諦，對於上界的道諦，減一行相。從此稱為中品忍的開始。像這樣依次逐漸減略行相和所緣，乃至極少，唯以二心觀察欲界的苦諦，如苦法忍（Duḥkha-dharma-kṣānti，指對苦諦的忍可）和苦法智（Duḥkha-dharma-jñāna，指對苦諦的智慧）的階段，到此稱為中品忍圓滿。上品忍，只觀察欲界的苦諦，修一行相，只有一剎那。這種善根生起，不相續，所以上品忍之後，立即生起世第一法（Laukika-agradharma，指世間最高的善法）。如上品忍緣欲界苦諦，修一行相，只有一剎那，說得到九十忍，第九德。上面已經解釋了小乘（Hinayāna，指較早期的佛教流派）的觀門。現在轉向大乘（Mahāyāna，指後期的佛教流派），便成為九十忍。也就是說，初入十信位（Daśa-śraddhā-bhūmi，指大乘菩薩道的最初十個階段），都有九品，所以說九十忍。又一種解釋，學習十解以上三十心，都有入住出三位，所以成就九十忍。又一種解釋，極喜地（Pramuditā-bhūmi，指菩薩道的第一個階段）等十地（Daśa-bhūmi，指菩薩道的十個階段），各有始住終三，三中每一個各有三品，所以說九十。一種說法是，四、三、二、一，總攝為二。最初的四、三、二，合起來說是九，再加上一數，就成為十數，所以說九十（凈公說）。一種說法是，四、三、二、一，總計為十，每一個都有九品，所以說九十。一種說法是，諦觀二十，指十六諦（指四聖諦在不同層次上的細分）及四諦。品觀有十，指四、三、二、一。總計合成三十，每一個都有三品，所以說九十。
經：一切功德皆成就。
釋曰：
【English Translation】 English version: Then, now based on the Kṣānti-sthāna (stage of forbearance, referring to the level of endurance of suffering achieved by a practitioner in the course of practice), through three cycles of diminishing practice, based on Eka-cāraka-darśana (one-practice contemplation, referring to a method of contemplation focused on a single object), hence it is said that there are four, three, two, and one-level contemplations (referring to different levels of contemplation). Therefore, the sixtieth fascicle of the Nyāyānusāriṇī-śāstra (Treatise Following the Correct Principle) says: 'How are the lower, middle, and upper Kṣānti (forbearances) distinguished?' The lower Kṣānti possesses eight types of minds. That is to say, the yogi observes the Duḥkha-satya (Truth of Suffering, referring to the truth of suffering) of the Kāmadhātu (Desire Realm, referring to the world of sentient beings with sensual and material desires) with four ākāras (aspects, referring to the four aspects of suffering, emptiness, impermanence, and non-self), this is called one type of mind. In this way, successively observing the Duḥkha, Samudaya (Origin, referring to the origin of suffering), Nirodha (Cessation, referring to the cessation of suffering), and Mārga (Path, referring to the path to the cessation of suffering) of the Rūpadhātu (Form Realm, referring to the world with material forms) and Arūpadhātu (Formless Realm, referring to the spiritual world without material forms), also observing in this way, accomplishing eight types of minds, this is called lower Kṣānti. The middle Kṣānti reduces the ākāras and Ālambana (object of contemplation). That is to say, the yogi observes the Duḥkha-satya of the Kāmadhātu with four ākāras, and even fully observes the Mārga-satya of the Kāmadhātu with four ākāras, and reduces one ākāra for the Mārga-satya of the upper realms. From this, it is called the beginning of middle Kṣānti. In this way, successively gradually reducing the ākāras and Ālambana, even to the point of being extremely few, only observing the Duḥkha-satya of the Kāmadhātu with two minds, such as the stage of Duḥkha-dharma-kṣānti (Forbearance of the Dharma of Suffering, referring to the acceptance of the truth of suffering) and Duḥkha-dharma-jñāna (Wisdom of the Dharma of Suffering, referring to the wisdom of the truth of suffering), up to this point it is called the completion of middle Kṣānti. The upper Kṣānti only observes the Duḥkha-satya of the Kāmadhātu, cultivating one ākāra, only for one kṣaṇa (instant). This root of goodness arises, but does not continue, so after the upper Kṣānti, the Laukika-agradharma (Highest Worldly Dharma, referring to the highest good dharma in the world) immediately arises. Such as the upper Kṣānti contemplating the Duḥkha-satya of the Desire Realm, cultivating one ākāra, only for one kṣaṇa, it is said to attain ninety Kṣānti, the ninth virtue. The above has already explained the contemplation methods of the Hinayāna (Small Vehicle, referring to the earlier Buddhist schools). Now turning to the Mahāyāna (Great Vehicle, referring to the later Buddhist schools), it becomes ninety Kṣānti. That is to say, initially entering the Daśa-śraddhā-bhūmi (Ten Faith Stages, referring to the initial ten stages of the Mahāyāna Bodhisattva path), all have nine levels, so it is said to be ninety Kṣānti. Another explanation is that the thirty minds above learning the ten understandings all have three positions of entering, abiding, and exiting, so they accomplish ninety Kṣānti. Another explanation is that each of the ten Bhūmis (Stages, referring to the ten stages of the Bodhisattva path), such as the Pramuditā-bhūmi (Joyful Stage, referring to the first stage of the Bodhisattva path), has three of beginning, abiding, and ending, and each of the three has three levels, so it is said to be ninety. One saying is that four, three, two, and one are collectively summarized as two. The initial four, three, and two, combined are said to be nine, and adding one number becomes ten numbers, so it is said to be ninety (said by Pure Master). One saying is that four, three, two, and one, collectively total ten, and each has nine levels, so it is said to be ninety. One saying is that the contemplation of the truths is twenty, referring to the sixteen truths (referring to the detailed divisions of the Four Noble Truths at different levels) and the four truths. The contemplation of the levels has ten, referring to four, three, two, and one. Collectively totaling thirty, each has three levels, so it is said to be ninety.
Sūtra: All merits are accomplished.
Explanation says:
。第四總結功德應知。
經。復有萬萬億十八梵(至)喜樂天。
釋曰。第七色界天眾。文別有三。初標數辨德。次別贊德。后總結德。此即初也。然此經文。三本不同。一本如前。自有一本。除十八梵天四字。自有一本。除十八梵天。更加梵字。謂三梵五喜樂天。雖有三本。且依初本。是故本記。先舉總數。故言復有萬萬億十八梵天。三靜慮各有三天。第四靜慮有其九天。都合十八。故瑜伽論第四卷云。色界有十八處。謂梵眾。梵輔。大梵。小光。無量光。極光凈。小凈。無量凈。遍凈。無雲。福生。廣果。無想天即廣果攝。無別處所。復有諸聖五凈居宮。謂無繁。無熱。善現。善見及色究竟。復有超過五凈宮地。大自在住處。十地菩薩得生其中。然彼諸天。如順正理二十一釋。彼云。廣善所生。故名為梵。此梵即大。故名大梵。由彼獲得中間定故。最初生故。最後歿故。威德等勝。故名為大。大梵所有所化所領。故名梵眾。于大梵前。行列侍衛。故名梵輔。自地天內光明最少。故名少光。光明轉勝。量難測故。名無量光。凈光遍照自地處故。名極光凈。意地受樂。說名為凈。于自地中。此凈最劣。故名小凈。此凈轉增。量難測故。名無量凈。此凈周普。故名遍凈。意顯更無樂能過此。以下空中。天所
【現代漢語翻譯】 現代漢語譯本 第四，總結功德應當知曉。
經：復有萬萬億十八梵（指色界初禪天以上的諸天）至喜樂天。
釋曰：第七，天眾（指色界和無色界的所有天眾）。文分三部分。首先是標明數量和辨別功德，其次是分別讚歎功德，最後是總結功德。這裡是第一部分。然而，這段經文有三個不同的版本。一個版本如前所述。有一個版本，去掉了『十八梵天』四個字。還有一個版本，去掉了『十八梵天』，並加上了『梵』字，即三梵五喜樂天。雖然有三個版本，但暫且依照第一個版本。因此，本記先舉出總數，所以說『復有萬萬億十八梵天』。三靜慮各有三天，第四靜慮有九天，總共十八天。所以《瑜伽師地論》第四卷說，有十八處，即梵眾天、梵輔天、大梵天、少光天、無量光天、極光凈天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天。無想天包含在廣果天中，沒有單獨的處所。還有諸聖的五凈居宮，即無繁天、無熱天、善現天、善見天以及色究竟天。還有超過五凈宮地的，是大自在的住處，十地菩薩可以生在那裡。然而，那些天，如《順正理論》第二十一卷所解釋。那裡說，由於廣大的善所生，所以稱為『梵』。這個『梵』就是『大』，所以稱為『大梵』。由於他們獲得了中間禪定，最初出生，最後死亡，威德等勝，所以稱為『大』。大梵所有、所化、所領，所以稱為『梵眾』。在大梵天前，行列侍衛，所以稱為『梵輔』。在自地天內，光明最少，所以稱為『少光』。光明轉勝，難以測量，所以稱為『無量光』。凈光遍照自地處，所以稱為『極光凈』。意地感受快樂，稱為『凈』。在自地中，這種凈最差，所以稱為『少凈』。這種凈轉增，難以測量，所以稱為『無量凈』。這種凈周遍，所以稱為『遍凈』。意思是說沒有快樂能超過這個了。以下空中，天所
【English Translation】 English version Fourth, it should be known to summarize merits.
Sutra: Again, there are trillions of eighteen Brahma (referring to the heavens above the first Dhyana heaven in the Realm of Form) up to the Heaven of Joy and Delight.
Explanation: Seventh, the Heavenly Hosts (referring to all the heavenly hosts in the Realm of Form and the Formless Realm). The text is divided into three parts. First, it marks the number and distinguishes the merits; second, it praises the merits separately; and third, it summarizes the merits. This is the first part. However, there are three different versions of this sutra passage. One version is as before. There is one version that removes the four words 'eighteen Brahma heavens'. There is also a version that removes 'eighteen Brahma heavens' and adds the word 'Brahma', namely the Three Brahma and Five Heavens of Joy and Delight. Although there are three versions, we will temporarily follow the first version. Therefore, this record first cites the total number, so it says 'Again, there are trillions of eighteen Brahma heavens'. The three Dhyanas each have three heavens, and the fourth Dhyana has nine heavens, totaling eighteen heavens. Therefore, the fourth volume of the Yogacarabhumi-sastra says that ** has eighteen places, namely the Brahma-parisadya, Brahma-purohita, Maha-brahma, Parittabha, Apramanabha, Abhasvara, Parittasubha, Apramanasubha, Subhakrtsna, Anabhraka, Punyaprasava, and Brhatphala heavens. The Asanjnasattva heaven is included in the Brhatphala heaven and has no separate location. There are also the five Pure Abodes of the saints, namely the Avrha, Atapa, Sudrsa, Sudarsana, and Akanistha heavens. There is also a place beyond the five Pure Abodes, which is the abode of the Great Freedom, where Bodhisattvas of the Tenth Ground can be born. However, those heavens are as explained in the twenty-first volume of the Nyayanusara-sastra. It says there that because of the vast good that is born, it is called 'Brahma'. This 'Brahma' is 'Great', so it is called 'Maha-brahma'. Because they have attained the intermediate dhyana, are born first, die last, and have superior power and virtue, they are called 'Great'. What Maha-brahma possesses, transforms, and leads is called 'Brahma-parisadya'. Before Maha-brahma, they stand in rows and attend, so they are called 'Brahma-purohita'. Within the heavens of their own realm, the light is least, so it is called 'Parittabha'. The light increases and is difficult to measure, so it is called 'Apramanabha'. Pure light shines throughout its own realm, so it is called 'Abhasvara'. The mind-ground experiences joy, which is called 'pure'. In its own realm, this purity is the worst, so it is called 'Parittasubha'. This purity increases and is difficult to measure, so it is called 'Apramanasubha'. This purity is pervasive, so it is called 'Subhakrtsna'. It means that there is no joy that can surpass this. Below in the sky, the heavens are
居地。如雲密合。故說名云。此上諸天更無雲地。在無雲首。故說無雲。更有異生。勝福方所可往生故。說名福生。居在方所異生果中。此最殊勝。故名廣果。離欲諸聖。以聖道水。濯煩惱垢。故名為凈。凈身所止。故名凈居。或住於此。窮生死邊。如還債盡。故名為凈。凈者所住。故名凈居。或此天中。無異生雜。純聖所止。故名凈居。繁謂繁雜。或謂繁廣。無繁雜中。此最初故。繁廣天中。此最劣故。說名無繁。或名無求。不求趣入無色界故。已善伏除雜修靜慮。上中品障。意樂調柔。離諸熱惱。故名無熱。或令下生煩惱名熱。此初遠離。得無熱名。或復熱者。熾盛為義。謂上品雜修靜慮及果。此猶未證。故名無熱。已得上品雜修靜慮。果德易彰。故名善現。雜修定障。余品至微。見極清徹故名善見。更無有處。于有色中。能過於此。名色究竟。或此已倒眾苦所依身最後邊。名色究竟。有言。色者是積集色。至彼後邊。名色究竟。薩婆多宗。不立大自在天。故不釋也。解名已訖。今當釋文。言九梵者。第四靜慮九種天也此即從上向下。次第別釋。言三凈者。第三靜慮三種天也。言三光者。第二靜慮三種天也。言三梵五喜樂天者三梵是初定三天(別本經云。三梵天也)五喜樂者。五支具足故名為五言喜樂者簡別也第
【現代漢語翻譯】 現代漢語譯本 居地，就像雲層密集匯合一樣，所以稱為『云』（cloud）。這以上的諸天沒有云層覆蓋的區域，位於無雲之首，所以稱為『無雲』（Anabhraka）。還有其他凡夫俗子，憑藉殊勝的福報可以往生到這裡，所以稱為『福生』（Punyaprasava）。居住在凡夫俗子果報的區域中，這裡最為殊勝，所以稱為『廣果』（Brhatphala）。 遠離慾望的聖者，用聖道的清水，洗滌煩惱的污垢，所以稱為『凈』（Śuddha）。清凈之身所居住的地方，所以稱為『凈居』（Śuddhāvāsa）。或者居住在這裡，窮盡生死輪迴的邊際，就像還清債務一樣，所以稱為『凈』。清凈者所居住的地方，所以稱為『凈居』。 或者此天之中，沒有凡夫俗子的混雜，純粹是聖者所居住的地方，所以稱為『凈居』。『繁』指的是繁雜，或者指的是繁廣。在沒有繁雜的地方，這裡是最開始的，在繁廣的天中，這裡是最差的，所以稱為『無繁』（Asamvrha）。或者稱為『無求』（Avrha），不尋求進入無想（無**，推測為無想天）的境界。已經很好地降伏並清除了雜修禪定的上品和中品的障礙，心意安樂調柔，遠離各種熱惱，所以稱為『無熱』（Atapa）。 或者使地獄眾生生起煩惱稱為『熱』，這裡最初遠離了這些煩惱，所以得到『無熱』的名稱。或者『熱』，有熾盛的意思，指的是上品雜修禪定及其果報，這裡還沒有證得，所以稱為『無熱』。已經得到上品雜修禪定，果報功德容易彰顯，所以稱為『善現』（Sudrsa）。雜修禪定的障礙，其餘品類極其微小，見解極其清澈，所以稱為『善見』（Sudarsana）。 再也沒有其他地方，在有色界中，能夠超過這裡，稱為『色究竟』（Akanistha）。或者這裡是已經傾倒的眾苦所依之身的最後邊際，稱為『色究竟』。有人說，『色』指的是積聚的色法，到達那裡後邊，稱為『色究竟』。薩婆多宗（Sarvastivada），不設立大自在天（Maheśvara），所以不解釋它。解釋名稱完畢。現在應當解釋經文。 所說的『九梵』，指的是第四禪天的九種天。這即是從上向下，依次分別解釋。所說的『三凈』，指的是第三禪天的三種天。所說的『三光』，指的是第二禪天的三種天。所說的『三梵五喜樂天』，三梵是初禪的三天（別的版本經文說，是三梵天）。五喜樂，是因為五支具足，所以稱為五。所說的喜樂，是簡別。
【English Translation】 English version A place of dwelling, like clouds densely gathering together, hence it is called 'Cloud' (Anabhraka). Above these heavens, there is no area covered by clouds, being at the head of the cloudless, hence it is called 'No Cloud' (Anabhraka). There are also other ordinary beings who, through superior merit, can be reborn here, hence it is called 'Merit-born' (Punyaprasava). Residing in the realm of ordinary beings' karmic results, this is the most outstanding, hence it is called 'Great Fruit' (Brhatphala). Saints who have detached from desires, using the pure water of the holy path, wash away the defilements of afflictions, hence it is called 'Pure' (Śuddha). The place where pure bodies reside, hence it is called 'Pure Abode' (Śuddhāvāsa). Or residing here, exhausting the boundary of the cycle of birth and death, like repaying all debts, hence it is called 'Pure'. The place where the pure ones reside, hence it is called 'Pure Abode'. Or in this heaven, there is no mixture of ordinary beings, purely the place where saints reside, hence it is called 'Pure Abode'. 'Complex' refers to complexity, or refers to vastness. In a place without complexity, this is the beginning; in the vast heavens, this is the worst, hence it is called 'No Complexity' (Asamvrha). Or it is called 'No Seeking' (Avrha), not seeking to enter the realm of non-thought (無**, presumed to be the Heaven of Non-Thought). Having well subdued and cleared away the superior and middle-grade obstacles of mixed cultivation of dhyana, the mind is peaceful and gentle, far from all heat and vexation, hence it is called 'No Heat' (Atapa). Or causing lower beings to generate afflictions is called 'Heat'; this place initially distances itself from these afflictions, hence it obtains the name 'No Heat'. Or 'Heat' has the meaning of intense flourishing, referring to the superior-grade mixed cultivation of dhyana and its results, which have not yet been attained here, hence it is called 'No Heat'. Having obtained the superior-grade mixed cultivation of dhyana, the merits of the results are easily manifested, hence it is called 'Well-Appearing' (Sudrsa). The obstacles of mixed cultivation of dhyana, the remaining categories are extremely subtle, the view is extremely clear, hence it is called 'Well-Seeing' (Sudarsana). There is no other place, in the realm of form, that can surpass this, called 'Akanistha' (Akanistha). Or this is the final boundary of the body, the basis of all suffering, which has already collapsed, called 'Akanistha'. Some say that 'Form' refers to accumulated form, reaching the final boundary there, called 'Akanistha'. The Sarvastivada (Sarvastivada) school does not establish the Great自在天 (Maheśvara), so it is not explained. The explanation of the names is complete. Now we should explain the text. The 'Nine Brahmas' refers to the nine heavens of the fourth dhyana. This is explained separately in order from top to bottom. The 'Three Pure Ones' refers to the three heavens of the third dhyana. The 'Three Lights' refers to the three heavens of the second dhyana. The 'Three Brahmas and Five Joys and Pleasures Heavens', the Three Brahmas are the three heavens of the first dhyana (another version of the scripture says, it is the Three Brahma Heavens). Five Joys and Pleasures, because the five limbs are complete, hence it is called five. The so-called joy and pleasure is a distinction.
二靜慮有喜無樂第三靜慮有樂無喜初定天中五支具足。雙有喜樂。故名五喜樂天也。然此喜樂。自有二義。一者。眼耳身識相應。名之為樂。意識相應。名之為喜。二者。意識相應喜受。有其二用。一令悅身。名之為樂。二令悅心。名之為喜。如顯揚說。
經。天定功德定味常樂神通。
釋曰。第二別贊功德。言天定者。報得功德功德定者。修生功德。言味者。謂貪味定。相從而說。非正功德。一云。屬上。謂功德定味。謂受功德定味。言常樂神通者。四種靜慮。皆有五通。或可六通。
經。十八生處功德皆成就。
釋曰。第三總結功德應知。
經。復有億億六慾諸天子。
釋曰。第八六慾天眾。文別有二。初標數辨類。后別贊功德。此即初也。六慾天者。如順正理三十一云。四大王眾天。謂彼有四大王。及所領眾。或彼天眾。事四大王。是四大王之所領故。二三十三天。謂彼天處。是三十三部諸天所居。三夜摩天。謂彼天處。時時多分稱快樂哉。瑜伽云時分天。即與此同。四睹史多天。彼天處多於自所受。生喜足心。五樂化天。謂彼天處樂。數化欲境。于中受樂。六他化自在天。謂彼天處。於他所化欲境。自在受樂。智度論云。自化五塵。而自娛樂。故言化自樂天。奪他所化
【現代漢語翻譯】 現代漢語譯本 二禪（Dhyana）有喜無樂，三禪（Dhyana）有樂無喜，初禪天（Prathama-dhyana）中五支（five factors）具足，雙有喜樂，故名五喜樂天（Panca-priti-sukha-svarga）也。然此喜樂，自有二義。一者，眼耳身識（eye, ear, body consciousness）相應，名之為樂，意識（mind consciousness）相應，名之為喜。二者，意識相應喜受，有其二用。一令悅身，名之為樂，二令悅心，名之為喜。如《顯揚論》（Abhidharmasamuccaya）說。
經：天定功德定味常樂神通。
釋：第二別贊功德。言天定者，報得功德；功德定者，修生功德。言味者，謂貪味定，相從而說，非正功德。一云，屬上，謂功德定味，謂受功德定味。言常樂神通者，四種靜慮，皆有五通，或可六通。
經：十八生處功德皆成就。
釋：第三總結功德應知。
經：復有億億六慾諸天子。
釋：第八六慾天眾。文別有二。初標數辨類，后別贊功德。此即初也。六慾天者，如《順正理論》（Nyayanusara-sastra）三十一云：四大王眾天（Caturmaharajakayikas），謂彼有四大王（Four Great Kings），及所領眾，或彼天眾，事四大王，是四大王之所領故。二三十三天（Trayastrimsas），謂彼天處，是三十三部諸天所居。三夜摩天（Yama），謂彼天處，時時多分稱快樂哉。《瑜伽師地論》（Yogacarabhumi-sastra）云時分天，即與此同。四兜率天（Tusita），彼天處多於自所受，生喜足心。五樂變化天（Nirmanarati），謂彼天處樂，數化欲境，于中受樂。六他化自在天（Paranirmita-vasavartin），謂彼天處，於他所化欲境，自在受樂。《大智度論》（Mahaprajnaparamitopadesa）云：自化五塵，而自娛樂，故言化自樂天，奪他所化。
【English Translation】 English version The second Dhyana (meditative absorption) has joy but no pleasure; the third Dhyana has pleasure but no joy. The first Dhyana heaven (Prathama-dhyana-svarga) is complete with five factors, possessing both joy and pleasure, hence it is called the Heaven of Five Joys and Pleasures (Panca-priti-sukha-svarga). However, this joy and pleasure have two meanings. First, when associated with eye, ear, and body consciousness, it is called pleasure; when associated with mind consciousness, it is called joy. Second, the joy sensation associated with mind consciousness has two functions: one that delights the body is called pleasure, and one that delights the mind is called joy, as stated in the Abhidharmasamuccaya (Compendium of Abhidharma).
Sutra: Heavenly Samadhi (concentration), merit of Samadhi, taste of Samadhi, constant pleasure, and supernormal powers.
Commentary: The second part specifically praises the merits. 'Heavenly Samadhi' refers to merits obtained as a result of past actions; 'merit of Samadhi' refers to merits arising from cultivation. 'Taste' refers to the Samadhi that is craved, mentioned in association, but not a true merit. One explanation is that it belongs to the previous phrase, referring to the taste of the merit of Samadhi, meaning the taste of receiving the merit of Samadhi. 'Constant pleasure and supernormal powers' means that the four Dhyanas all have five supernormal powers, or possibly six.
Sutra: The merits of the eighteen places of rebirth are all accomplished.
Commentary: The third part concludes the merits, which should be understood.
Sutra: Again, there are billions upon billions of sons of the Six Desire Heavens.
Commentary: The eighth part concerns the assembly of the Six Desire Heavens. The text is divided into two parts: first, it identifies the numbers and categories; then, it separately praises the merits. This is the first part. The Six Desire Heavens, as stated in the Nyayanusara-sastra (Treatise on Following the Correct Principle), thirty-first section: The Heaven of the Four Great Kings (Caturmaharajakayikas), meaning that there are Four Great Kings (Four Great Kings) and their retinue, or that the heavenly beings serve the Four Great Kings because they are governed by them. Second, the Heaven of the Thirty-three (Trayastrimsas), meaning that the heavenly abode is inhabited by the thirty-three classes of gods. Third, the Yama Heaven (Yama), meaning that in that heavenly abode, it is often proclaimed, 'How joyful!' The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) calls it the Heaven of Time Division, which is the same. Fourth, the Tusita Heaven (Tusita), where the beings are content and joyful with what they receive. Fifth, the Nirmanarati Heaven (Nirmanarati), where the beings delight in constantly transforming objects of desire and enjoying them. Sixth, the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin), where the beings freely enjoy the objects of desire transformed by others. The Mahaprajnaparamitopadesa (Treatise on the Great Perfection of Wisdom) says: 'They transform the five sense objects themselves and enjoy themselves,' hence it is called the Heaven of Transforming and Enjoying Oneself, taking what others have transformed.
。而娛樂故。言他化自在天(前四天。列名不釋)。
經。十善果報(至)皆成就。
釋曰。第二別贊功德。謂勝處故。十善所感。通有二種。所謂報得。及修得也。今謂神通。是其報得。欲界諸天。不修定故。或可通二。義亦無傷。
經。復有十六(至)十萬眷屬。
釋曰。第九明十六王眾。于中有二。初標數辨類。后別贊功德。此即標也。
經。五戒十善(至)信行具足。
釋曰。第二別贊功德。德有三種。一五戒德。二十善德。三三歸德。后信行具足者。總結具德。
經。復有五道一切眾生。
釋曰。第十辨五道眾。亦名雜類眾。問地獄來不。若來者。瑜伽等說。如何會釋。彼說。地獄一向純苦。傍生。鬼界。一分亦爾。若不來者。如何此經有五道眾。答有兩釋。一云。不來。瑜伽等說純苦處故。而此經云。五道眾者。從多分說。一云。亦來。此經說有五道眾故。陀羅尼經中。有地獄眾故。瑜伽等云一向苦者。從多分說。據自力說。大品云。佛光整照。苦得息故。
經。復有他方不可量眾。
釋曰。第十一他方眾。問他方眾中。唯是菩薩得神足者。亦兼餘眾未得通者。答準大品經及智度論。通七部眾。並童男童女未得通者。問若爾如何能至。答
【現代漢語翻譯】 現代漢語譯本：並且以娛樂為緣故。說到了他化自在天（欲界前四天，這裡列出名字但不解釋）。
經文：十善的果報（直到）全部成就。
解釋：第二部分是分別讚歎功德。因為殊勝之處的緣故，十善所感得的果報，通常有兩種。所謂的報得，以及修得。現在所說的神通，是屬於報得。欲界諸天，因為不修習禪定。或許可以兩種都有。意義上也沒有妨礙。
經文：又有十六（直到）十萬眷屬。
解釋：第九部分說明十六位國王的眷屬。其中分為兩部分。首先是標明數量和辨別種類。然後分別讚歎功德。這裡是標明數量。
經文：五戒十善（直到）信行具足。
解釋：第二部分是分別讚歎功德。功德有三種。一是五戒的功德。二是十善的功德。三是三歸依的功德。後面說的信行具足，是總結具備了這些功德。
經文：又有五道一切眾生。
解釋：第十部分辨別五道眾生。也叫做雜類眾生。問：地獄的眾生來不來呢？如果來的話，和《瑜伽師地論》等所說的不符，應該如何解釋呢？《瑜伽師地論》等說，地獄完全是純粹的苦，傍生（畜生），鬼界，一部分也是這樣。如果不來的話，為什麼這部經里有五道眾生呢？答：有兩種解釋。一種說法是，不來。《瑜伽師地論》等說地獄是純粹的苦處。而這部經說有五道眾生，是從多數方面來說的。另一種說法是，也來。這部經說有五道眾生。《陀羅尼經》中有地獄眾生。瑜伽師地論等說完全是苦，是從多數方面來說的。根據自力來說。《大品般若經》說，佛光照耀，苦可以停止。
經文：又有他方不可計量的眾生。
解釋：第十一部分是他方世界的眾生。問：他方世界的眾生中，只有得到神足通的菩薩，還是也包括其他沒有得到神通的眾生呢？答：根據《大品般若經》以及《智度論》，包括七部眾，以及沒有得到神通的童男童女。問：如果是這樣，他們如何能夠到達呢？答：
【English Translation】 English version: And for the sake of entertainment. It speaks of Paranirmita-vasavartin (the fourth of the six heavens of desire realm, listed by name but not explained here).
Sutra: The karmic rewards of the Ten Virtuous Actions (until) all are accomplished.
Explanation: The second part separately praises the merits. Because of the superior place, the karmic rewards felt by the Ten Virtuous Actions are generally of two kinds. The so-called 'obtained by retribution' (報得) and 'obtained by cultivation' (修得). The supernormal powers mentioned now belong to the 'obtained by retribution'. The gods of the desire realm do not cultivate meditation. Perhaps both are possible. The meaning is not harmed.
Sutra: Again, there are sixteen (until) one hundred thousand attendants.
Explanation: The ninth part explains the assembly of the sixteen kings. It is divided into two parts. First, it marks the number and distinguishes the categories. Then, it separately praises the merits. This is marking the number.
Sutra: The Five Precepts and Ten Virtuous Actions (until) faith and practice are complete.
Explanation: The second part separately praises the merits. There are three kinds of merits. First, the merit of the Five Precepts. Second, the merit of the Ten Virtuous Actions. Third, the merit of the Three Refuges. The later statement 'faith and practice are complete' summarizes the possession of these merits.
Sutra: Again, there are all sentient beings of the Five Paths.
Explanation: The tenth part distinguishes the beings of the Five Paths. It is also called the assembly of mixed types. Question: Do beings from hell come? If they do, it contradicts what is said in the Yogacarabhumi-sastra (瑜伽師地論) and others. How should this be explained? The Yogacarabhumi-sastra and others say that hell is purely suffering, and the animal and ghost realms are also partly like this. If they do not come, why does this sutra have beings from the Five Paths? Answer: There are two explanations. One explanation is that they do not come. The Yogacarabhumi-sastra and others say that hell is a place of pure suffering. This sutra says there are beings from the Five Paths, speaking from the majority perspective. Another explanation is that they also come. This sutra says there are beings from the Five Paths. The Dharani Sutra has beings from hell. The Yogacarabhumi-sastra and others say it is purely suffering, speaking from the majority perspective. According to self-power, the Mahaprajnaparamita Sutra says that the Buddha's light shines, and suffering can cease.
Sutra: Again, there are immeasurable beings from other lands.
Explanation: The eleventh part is the beings from other lands. Question: Among the beings from other lands, are there only Bodhisattvas who have attained supernormal powers, or does it also include other beings who have not attained supernormal powers? Answer: According to the Mahaprajnaparamita Sutra and the Mahaprajnaparamitopadesa, it includes the seven assemblies, as well as boys and girls who have not attained supernormal powers. Question: If so, how can they arrive? Answer:
準智度論。有神足者。自力能來。神足力薄。及無通者。彼國佛力。亦是相隨大菩薩力。亦是釋迦光明之力。一力尚來。何況三力。如轉輪聖王飛上天時。四兵宮觀。乃至畜獸。一切皆飛。轉輪聖王。功力大故。能令一切隨而飛從。此亦如是。雖無自力。他力得來。故無有失。廣如智論第十三說。
經。復有變十方(至)須彌寶華。
釋曰。第十二明變化眾。文別有二。初明單化。后華上皆有下。明其重化。前中有二。一明所依。二明能依眾。此明所依。有其三種。一者化土。二者化虛。三者化華。梵雲鬚彌寶華。此云妙高華。
經。各各座前華上(至)坐寶蓮華。
釋曰。第二明能依眾。有其四種。一無量佛。二無量菩薩。三無量比丘。四無量八部眾。然八部眾。略有三種。一天龍等八部。如諸經說。二者。相傳說言。四天王各領二部(勘說處)又八部者。如長阿含經第三卷說。世有八部眾。一剎利眾。二婆羅門眾。三居士眾。四沙門眾。五四天王眾。六忉利天眾。七魔眾。八梵眾。瑜伽釋云。八眾會來。所謂八眾。大同阿含及智度論等。問人及天。各說四眾。有何所以。答如瑜伽第十五說。七因緣故。建立八眾。故彼論云。四因緣故。於人趣中。建立四眾。三因緣故。于天趣中。建立四
【現代漢語翻譯】 現代漢語譯本 《準智度論》中說：有神通具足的人，依靠自身的力量能夠前來。神通力弱，以及沒有神通的人，憑藉彼佛（指其他佛）的力量，也是相隨而來，還有大菩薩的力量，也是釋迦（Śākyamuni）光明之力。一種力量尚且能夠到來，何況三種力量呢？如同轉輪聖王飛上天時，四種軍隊、宮殿樓閣，乃至畜生野獸，一切都隨之飛起。轉輪聖王功德力量大，能夠令一切跟隨而飛從。這裡也是這樣，雖然沒有自身的力量，憑藉其他力量也能到來，所以沒有缺失。詳細的在《智度論》第十三卷中說明。
經文：『復有變十方（至）須彌寶華。』
解釋：第十二說明變化之眾。文句分別有二部分。首先說明單獨的變化，然後是華上皆有，說明其重複變化。前面部分中有二點。一是說明所依，二是說明能依之眾。這裡說明所依，有三種。一是化土，二是化虛，三是化華。梵文須彌寶華（Sumeru-ratna-puṣpa），這裡翻譯為妙高華。
經文：『各各座前華上（至）坐寶蓮華。』
解釋：第二說明能依之眾，有四種。一是無量佛，二是無量菩薩（Bodhisattva），三是無量比丘（bhikṣu），四是無量八部眾。然而八部眾，大致有三種。一是天龍等八部，如各種經典所說。二是，相傳的說法，四天王（Caturmahārājakāyikas）各自統領二部（勘說處）。又八部眾，如《長阿含經》第三卷所說。世間有八部眾：一剎利眾（Kṣatriya），二婆羅門眾（Brāhmaṇa），三居士眾，四沙門眾（Śrāmaṇa），五四天王眾，六忉利天眾（Trāyastriṃśa），七魔眾（Māra），八梵眾（Brahma）。《瑜伽師地論》解釋說，八眾集會而來，就是所謂的八眾，大體上與《阿含經》及《智度論》等相同。問：人和天，各說四眾，有什麼原因？答：如《瑜伽師地論》第十五卷所說，因為七種因緣的緣故，建立八眾。所以該論說，因為四種因緣的緣故，在人道中，建立四眾。因為三種因緣的緣故，在天道中，建立四眾。
【English Translation】 English version In the Zhuan Zhiduo Lun, it says: Those who possess divine powers can come by their own strength. Those with weak divine powers, and those without supernatural powers, rely on the power of that Buddha (referring to other Buddhas), and also come along with the power of great Bodhisattvas (Bodhisattva), and also the power of Śākyamuni's (Śākyamuni) light. If one power is sufficient to arrive, how much more so with three powers? It is like when a Chakravartin (轉輪聖王) flies up to the sky, the four divisions of his army, palaces and pavilions, and even livestock and wild animals, all fly along with him. The Chakravartin's merit and power are great, enabling everything to follow and fly along. It is the same here; although one may not have one's own power, one can arrive by relying on other powers, so there is no deficiency. This is explained in detail in the thirteenth volume of the Mahāprajñāpāramitāśāstra.
Sutra: 'Moreover, they transform the ten directions (up to) Sumeru-ratna-puṣpa (須彌寶華).'
Explanation: The twelfth section explains the assembly of transformations. The sentences are divided into two parts. First, it explains the individual transformations, and then 'all on the flowers,' indicating the repeated transformations. In the first part, there are two points. First, it explains what is relied upon, and second, it explains the assembly that relies. Here, it explains what is relied upon, which has three types. First, the transformed land; second, the transformed void; and third, the transformed flowers. Sumeru-ratna-puṣpa (須彌寶華) in Sanskrit, is translated here as 'Wondrous High Flowers'.
Sutra: 'On each flower in front of each seat (up to) sitting on a jeweled lotus flower.'
Explanation: The second section explains the assembly that relies, which has four types. First, countless Buddhas; second, countless Bodhisattvas (Bodhisattva); third, countless bhikṣus (bhikṣu); and fourth, countless members of the Eight Classes of beings. However, the Eight Classes of beings generally have three types. First, the Eight Classes of beings such as Devas (天), Nāgas (龍), etc., as described in various sutras. Second, according to tradition, each of the Four Heavenly Kings (Caturmahārājakāyikas) leads two classes (to be verified). Also, the Eight Classes of beings, as described in the third volume of the Dīrgha Āgama Sutra, are: the Kṣatriyas (剎利眾), the Brāhmaṇas (婆羅門眾), the householders, the Śrāmaṇas (沙門眾), the Four Heavenly Kings, the Trāyastriṃśa Devas (忉利天眾), the Māras (魔眾), and the Brahmas (梵眾). The Yogācārabhūmi-śāstra explains that the assembly of the Eight Classes comes together, which is what is meant by the Eight Classes, generally the same as in the Āgama Sutras and the Mahāprajñāpāramitāśāstra, etc. Question: Why are there four classes each for humans and devas? Answer: As explained in the fifteenth volume of the Yogācārabhūmi-śāstra, the Eight Classes are established because of seven causes. Therefore, that treatise says that the four classes are established in the human realm because of four causes, and the four classes are established in the deva realm because of three causes.
眾。最增上故。世間共許。為福田故。受用資財不由他故。棄捨一切世資財故。由此四緣。於人趣中。建立四眾。依地邊際故。欲界邊際故。諸行邊際故。由此三緣。于天趣中。建立四眾。若依智度論第十。別釋所以。恐繁不述。
經。華上皆有(至)如今無異。
釋曰。自下第二明其重化。文有兩節。初明眾集。后明眾說經。此即初也。
經。一一國土(至)波羅蜜。
釋曰。第二明眾說經。
經。他方大眾(至)皆來集會。
釋曰。第五教所被機。文別有二。初別敘贊德。后他方下。總結集會。上來敘眾已訖。自下第二。總結集會。文別有三。初明十二大眾集會。次明坐處分齊。后明坐儀。此即初也。
經。坐九劫蓮花(至)僉然而坐。
釋曰。第二座處分齊。第三座儀。如經可知。
經。爾時十方(至)釋迦牟尼佛。
釋曰。自下第二明發起序。文別有五。一如來現瑞。二大眾生疑。三覺悟如來。四佛昇華座。五大眾歡喜。就現瑞中。文別有五。一讚如來德。二現瑞時節。三正住十地。四入大寂室。五思緣現瑞。此即初也。言爾時者。釋迦如來坐十地時。言十號等者。人所成德。德有四種。一十號德。二三明德。三斷德。四智德。然此通號。諸
【現代漢語翻譯】 眾（僧眾）。最增上故（因為他們是最優秀的）。世間共許（被世間共同認可）。為福田故（是眾生的福田）。受用資財不由他故（他們接受供養，不依賴他人）。棄捨一切世資財故（因為他們捨棄了一切世俗的財富）。由此四緣（基於這四個原因）。於人趣中（在人道中）。建立四眾（建立了比丘、比丘尼、優婆塞、優婆夷四種僧眾）。依地邊際故（因為他們居住在地的邊緣）。欲界邊際故（因為他們處於欲界的邊緣）。諸行邊際故（因為他們的行為處於諸行的邊緣）。由此三緣（基於這三個原因）。于天趣中（在天道中）。建立四眾（也建立了四種天眾）。若依智度論第十（如果依據《智度論》第十卷）。別釋所以（分別解釋原因）。恐繁不述（恐怕過於繁瑣，這裡就不詳細敘述了）。
經（經文）。華上皆有（每朵蓮花上都有）（至）如今無異（和現在沒有什麼不同）。
釋曰（解釋說）。自下第二明其重化（下面第二部分說明佛陀的重重化身）。文有兩節（文章分為兩個部分）。初明眾集（首先說明大眾聚集）。后明眾說經（然後說明大眾宣說佛經）。此即初也（這是第一部分）。
經（經文）。一一國土（每一個國土）（至）波羅蜜（波羅蜜多）。
釋曰（解釋說）。第二明眾說經（第二部分說明大眾宣說佛經）。
經（經文）。他方大眾（其他地方的大眾）（至）皆來**（都來到這裡）。
釋曰（解釋說）。第五教所被機（第五說明教法所覆蓋的根機）。文別有二（文章分為兩個部分）。初別敘贊德（首先分別敘述讚歎功德）。后他方下（然後從『他方』開始）。總結（總結）。上來敘眾已訖（上面敘述大眾已經結束）。自下第二（下面第二部分）。總結（總結）。文別有三（文章分為三個部分）。初明十二大眾（首先說明十二種大眾）。次明坐處分齊（然後說明座位的排列）。后明坐儀（最後說明坐的禮儀）。此即初也（這是第一部分）。
經（經文）。坐九劫蓮花（坐在經歷九劫才形成的蓮花上）（至）僉然而坐（都靜靜地坐了下來）。
釋曰（解釋說）。第二座處分齊（第二部分說明座位的排列）。第三座儀（第三部分說明坐的禮儀）。如經可知（就像經文所說的那樣可以知道）。
經（經文）。爾時十方（那時十方）（至）釋迦牟尼佛（釋迦牟尼佛）。
釋曰（解釋說）。自下第二明發起序（下面第二部分說明發起序）。文別有五（文章分為五個部分）。一如來現瑞（如來顯現瑞相）。二大眾生疑（大眾產生疑問）。三覺悟如來（覺悟的如來）。四佛昇華座（佛陀升上蓮花座）。五大眾歡喜（大眾歡喜）。就現瑞中（在顯現瑞相中）。文別有五（文章分為五個部分）。一讚如來德（讚歎如來的功德）。二現瑞時節（顯現瑞相的時間）。三正住十地（安住於十地）。四入大寂室（進入大寂靜室）。五思緣現瑞（思索顯現瑞相的因緣）。此即初也（這是第一部分）。言爾時者（說到『那時』）。釋迦如來坐十地時（是釋迦如來安住於十地的時候）。言十號等者（說到『十號』等）。人所成德（是人所成就的功德）。德有四種（功德有四種）。一十號德（十號功德）。二三明德（三明功德）。三斷德（斷德）。四智德（智德）。然此通號（然而這是通用的稱號）。諸（諸佛）。
【English Translation】 The Sangha (assembly). Because they are the most excellent. Universally acknowledged by the world. Because they are fields of merit. Because their use of resources does not depend on others. Because they have abandoned all worldly wealth. Due to these four reasons. In the human realm. The four assemblies (of Bhikshus, Bhikshunis, Upasakas, and Upasikas) are established. Because they dwell at the edge of the earth. Because they are at the edge of the desire realm. Because their actions are at the edge of all actions. Due to these three reasons. In the heavenly realm. The four assemblies are also established. If according to the tenth volume of the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom). To separately explain the reasons. I fear it would be too lengthy, so I will not elaborate.
Sutra (scripture): 'On each flower, there was...' (to) '...no different from now.'
Explanation: From here, the second part explains the multiple transformations. The text has two sections. The first explains the assembly gathering. The second explains the assembly speaking the sutra. This is the first section.
Sutra: 'In each and every land...' (to) '...Paramita (perfection).'
Explanation: The second part explains the assembly speaking the sutra.
Sutra: 'The great assembly from other directions...' (to) '...all came here.'
Explanation: The fifth explains the capacity of those who are taught. The text has two separate parts. The first separately narrates and praises the virtues. Then, from 'other directions' onwards. It summarizes . The above narration of the assembly is complete. From here, the second part. Summarizes . The text has three separate parts. The first explains the twelve great assemblies **. The second explains the arrangement of the seating. The third explains the etiquette of sitting. This is the first section.
Sutra: 'Sitting on lotus flowers formed over nine kalpas (aeons)...' (to) '...they all sat in silence.'
Explanation: The second part explains the arrangement of the seating. The third part explains the etiquette of sitting. As can be known from the sutra.
Sutra: 'At that time, the ten directions...' (to) '...Sakyamuni Buddha (the Buddha Sakyamuni).'
Explanation: From here, the second part explains the introductory sequence. The text has five separate parts. First, the Tathagata (Thus Come One) manifests auspicious signs. Second, the great assembly has doubts. Third, the enlightened Tathagata. Fourth, the Buddha ascends the lotus seat. Fifth, the great assembly rejoices. Within the manifestation of auspicious signs. The text has five separate parts. First, praising the virtues of the Tathagata. Second, the time of the manifestation of auspicious signs. Third, abiding in the ten grounds. Fourth, entering the great chamber of stillness. Fifth, contemplating the causes and conditions for the manifestation of auspicious signs. This is the first section. When it says 'at that time'. It is when Sakyamuni Tathagata was abiding in the ten grounds. When it says 'ten titles' etc. It is the virtues accomplished by people. There are four kinds of virtues. First, the virtue of the ten titles. Second, the virtue of the three insights. Third, the virtue of cessation. Fourth, the virtue of wisdom. However, these are common titles. Of all (all Buddhas).
教不同。若依本業瓔珞第二。世尊不入十號之數。彼云。諸佛道同。果法不異。所謂十號。一如來。二應供。三正遍知。四明行足。五善逝。六世間解。七無上士。八調御丈夫。九天人師。十佛陀。若依涅槃梵行品。十號之外。別說婆伽婆十號。即同瓔珞所說。若依瑜伽第三十八。成實論十號品。世尊即是第十名號。無上士。調御丈夫。合為一數。以為第七。天人師第八。佛為第九。世尊第十。餘六同前。故今且依瑜伽所說。故彼論云。又諸如來。略有十種功德名號隨念功德。何等為十。謂薄伽梵。號為如來。應正等覺。明行圓滿。善逝。世間解。無上丈夫。調御師。天人師。佛。薄伽梵。言無虛妄。故名如來。已得一切所應得義。應依世間無上福田。應為一切恭敬供養。是故名應。如其勝義。覺諸法故。名正等覺。明謂三明。行如經說。止觀二品。極善圓滿。是故說名明行圓滿。上升最極。永不退還。故名善逝。善知世界。及有情界。一切品類。染凈相故。名世間解。唯一丈夫。善知最勝調心方便。是故說名無上丈夫。調御師。為實眼故。為實智故。為實義故。為實法故。與顯了義。為開導故。與一切義。為所依故。與不了義。為能了故。與所生疑。為能斷故。與甚深處。為能顯故。令明凈故。與一切法。為根本故
【現代漢語翻譯】 現代漢語譯本： 教義不同。如果按照《本業瓔珞經》第二卷的說法，世尊（釋迦牟尼佛）就不應列入十號（佛的十種稱號）之中。該經中說：諸佛的道是相同的，證得的果法也沒有差異。所謂的十號是：一、如來（Tathagata），二、應供（Arhat），三、正遍知（Samyak-sambuddha），四、明行足（Vidya-charana-sampanna），五、善逝（Sugata），六、世間解（Lokavid），七、無上士（Anuttara-purusa-damya-sarathi），八、調御丈夫（Purusa-damya-sarathi），九、天人師（Sasta deva-manusyanam），十、佛陀（Buddha）。如果按照《涅槃經·梵行品》的說法，在十號之外，另外宣說了婆伽婆（Bhagavan，世尊）的十號，就和《瓔珞經》所說的相同。如果按照《瑜伽師地論》第三十八卷和《成實論·十號品》的說法，世尊就是第十個名號。無上士和調御丈夫合併爲一個，作為第七個。天人師是第八個，佛是第九個，世尊是第十個，其餘六個和前面相同。所以現在暫且按照《瑜伽師地論》所說。因此該論中說：『另外，諸如來略有十種功德名號，隨念這些功德。』是哪十種呢？就是薄伽梵，號為如來、應正等覺、明行圓滿、善逝、世間解、無上丈夫、調御師、天人師、佛、薄伽梵。說無虛妄之語，所以名為如來。已經得到一切所應得到的意義，應該作為世間無上的福田，應該接受一切恭敬供養，所以名為應供。如實地覺悟諸法，所以名為正等覺。明是指三明（宿命明、天眼明、漏盡明），行如經中所說，止（奢摩他，Samatha）和觀（毗婆舍那，Vipassana）二品，極其圓滿，所以說名為明行圓滿。上升到最極之處，永遠不會退還，所以名為善逝。善於瞭解世界以及有情世界的一切品類，染污和清凈的相狀，所以名為世間解。唯一的大丈夫，善於瞭解最殊勝的調伏心意的方法，所以說名為無上丈夫調御師。因為是真實的眼，因為是真實的智慧，因為是真實的意義，因為是真實的法，給予顯了的意義，爲了開導的緣故，給予一切意義，作為所依靠的緣故，給予不了義，爲了能夠了解的緣故，給予所產生的疑惑，爲了能夠斷除的緣故，給予甚深之處，爲了能夠顯現的緣故，令其明凈的緣故，給予一切法，作為根本的緣故。
【English Translation】 English version: The teachings differ. According to the second chapter of the Brahmajala Sutra (Brahmajala Sutra), the World-Honored One (Sakyamuni Buddha) should not be included in the ten titles (of a Buddha). That sutra states: 『The paths of all Buddhas are the same, and the resulting dharmas are not different. The so-called ten titles are: 1. Tathagata (如來), 2. Arhat (應供), 3. Samyak-sambuddha (正遍知), 4. Vidya-charana-sampanna (明行足), 5. Sugata (善逝), 6. Lokavid (世間解), 7. Anuttara-purusa-damya-sarathi (無上士), 8. Purusa-damya-sarathi (調御丈夫), 9. Sasta deva-manusyanam (天人師), 10. Buddha (佛陀).』 According to the Nirvana Sutra, Brahma-caryapada Chapter, in addition to the ten titles, it separately speaks of the ten titles of Bhagavan (婆伽婆, World-Honored One), which is the same as what is said in the Brahmajala Sutra. According to the thirty-eighth volume of the Yogacarabhumi-sastra and the Tenth Titles Chapter of the Tattvasiddhi Shastra, the World-Honored One is the tenth title. Anuttara-purusa-damya-sarathi and Purusa-damya-sarathi are combined into one, as the seventh. Sasta deva-manusyanam is the eighth, Buddha is the ninth, and the World-Honored One is the tenth, with the remaining six being the same as before. Therefore, for now, we will follow what is said in the Yogacarabhumi-sastra. Therefore, that treatise says: 『Furthermore, the Tathagatas have, in brief, ten kinds of meritorious titles, contemplating these merits.』 What are these ten? They are Bhagavan, titled Tathagata, Arhat, Samyak-sambuddha, Vidya-charana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. Speaking without falsehood, therefore named Tathagata. Having obtained all the meanings that should be obtained, should be the supreme field of merit in the world, should receive all respectful offerings, therefore named Arhat. Truly awakening to all dharmas, therefore named Samyak-sambuddha. Vidya refers to the three Vidyas (宿命明,宿命通; 天眼明,天眼通; 漏盡明,漏盡通), and charana, as described in the sutras, the two aspects of Samatha (奢摩他) and Vipassana (毗婆舍那), are extremely perfect, therefore it is said to be Vidya-charana-sampanna. Ascending to the highest point, never retreating, therefore named Sugata. Being skilled in understanding all categories of the world and the sentient world, the aspects of defilement and purity, therefore named Lokavid. The only great man, skilled in understanding the most excellent methods of taming the mind, therefore it is said to be Anuttara-purusa-damya-sarathi. Because it is the true eye, because it is the true wisdom, because it is the true meaning, because it is the true dharma, giving the clear meaning, for the sake of guidance, giving all meanings, as the basis of reliance, giving the provisional meaning, for the sake of being able to understand, giving rise to doubts, for the sake of being able to cut off, giving the profound places, for the sake of being able to reveal, causing it to be clear and pure, giving all dharmas, as the fundamental cause.
。為開導故。為所依故。能正教誡教授天人。令其出離一切眾苦。是故說佛名天人師。于能引攝義利法聚。于能引攝非義利非非義利法聚。于能引攝。非義利非不義利法聚。遍一切種。現前等覺。故名為佛。能破諸魔大力軍眾。具多功德。名薄伽梵。若廣分別。如瑜伽八十三。涅槃經第十八卷梵行品。成實論十號品。大智度論第二卷。具辨同異。義如別章。言三明者。所謂宿命。生死。漏盡。義如上說。言大滅諦金剛智者。智斷二德門。斷謂涅槃。真如為性。智即菩提。四智為性。言釋迦牟尼佛者。德所成人。釋迦是姓。牟尼是名。然如來種姓不同。種謂剎帝利婆羅門。姓謂喬答摩迦葉波等。如順正理七十五等。今言釋迦。此云能仁。如長阿含經說。昔者梵摩鼓王四子。有過。從向雪山直樹林下。令自在活。四子至彼。能自存活。王嘆四子。是直釋子。能自存立。因此姓釋法。佛第四祖已來。始姓釋法也。又解。釋是樹名。四子治化在釋樹下。從樹立名。故名為釋。是故本姓名瞿曇。今改本性名釋迦也。言瞿曇者訛也。正音名喬答摩。此翻甘𧀹種。或云日天種。或云月天種。或云牛糞種。此是劫初。有旃陀羅王等。殺諸釋種。並皆都盡。時在仙人。在深山中。修得天眼。見誅釋種。被誅欲盡。意欲留釋種。遂藏得一釋
【現代漢語翻譯】 現代漢語譯本：爲了開導眾生，爲了成為他們的依靠，能夠正確地教誡和教授天人和眾生，使他們脫離一切痛苦，所以說佛陀名為『天人師』（能教導天人和人類的導師）。對於能夠引導獲得利益的法，對於能夠引導獲得非利益和非非利益的法，對於能夠引導獲得非利益和非不利益的法，佛陀能夠普遍地、完全地、當下地覺悟，所以名為『佛』。能夠摧毀各種魔眾的強大軍隊，具足多種功德，名為『薄伽梵』（Bhagavan，世尊）。如果廣為分別解釋，可以參考《瑜伽師地論》第八十三卷、《涅槃經》第十八卷的《梵行品》、《成實論》的《十號品》、《大智度論》第二卷，其中詳細辨別了相同和不同之處，意義如同其他章節所述。所說的『三明』，是指宿命明、生死明、漏盡明，意義如前文所述。所說的『大滅諦金剛智』，是指智慧和斷德兩個方面。斷德指的是涅槃（Nirvana），以真如為體性；智慧指的是菩提（Bodhi），以四智為體性。所說的『釋迦牟尼佛』（Sakyamuni Buddha），是功德成就的人。釋迦（Sakya）是姓，牟尼（Muni）是名。然而，如來的種姓不同，種指的是剎帝利（Ksatriya）和婆羅門（Brahmana），姓指的是喬答摩（Gautama）、迦葉波（Kasyapa）等，如同《順正理論》第七十五卷等所說。現在所說的釋迦，在這裡翻譯為『能仁』。如同《長阿含經》所說，過去梵摩鼓王（Brahmadatta）的四個兒子，犯了過錯，從雪山走向直樹林下，讓他們自在生活。四個兒子到達那裡，能夠自己存活。國王讚歎四個兒子，是正直的釋子，能夠自己立足。因此開始姓釋。佛陀的第四代祖先開始姓釋。另一種解釋是，釋是一種樹的名字，四個兒子在釋樹下治理教化，從樹立名，所以名為釋。因此，原本的姓名是瞿曇（Gautama），現在改變本姓為釋迦。所說的瞿曇是訛傳，正確的發音是喬答摩，這裡翻譯為甘蔗種，或者說是日天種，或者說是月天種，或者說是牛糞種。這是在劫初的時候，有旃陀羅王（Candala）等，殺盡了所有的釋迦種姓。當時有一位仙人，在深山中，修得了天眼，看見釋迦種姓被誅殺殆盡，想要留下釋迦種姓，於是藏匿了一個釋迦。
【English Translation】 English version: For the sake of enlightening, for the sake of being a refuge, being able to correctly teach and instruct gods and humans, causing them to be liberated from all suffering, therefore the Buddha is called 'Teacher of Gods and Humans' (one who can teach gods and humans). Regarding the aggregates of Dharma that can lead to benefit, regarding the aggregates of Dharma that can lead to non-benefit and non-non-benefit, regarding the aggregates of Dharma that can lead to non-benefit and non-not-benefit, the Buddha is able to universally, completely, and presently awaken, therefore he is called 'Buddha'. Being able to destroy the powerful armies of various demons, possessing many merits, he is called 'Bhagavan' (World-Honored One). If explained in detail, one can refer to the eighty-third volume of the 'Yogacarabhumi-sastra', the 'Brahmacarya Chapter' of the eighteenth volume of the 'Nirvana Sutra', the 'Chapter on the Ten Titles' of the 'Tattvasiddhi-sastra', and the second volume of the 'Mahaprajnaparamita-sastra', which elaborately distinguish the similarities and differences, the meaning being as described in other chapters. The so-called 'Three Vidyas' refer to the knowledge of past lives, the knowledge of death and rebirth, and the knowledge of the extinction of outflows, the meaning being as described above. The so-called 'Vajra Wisdom of the Great Cessation Truth' refers to the two aspects of wisdom and cessation. Cessation refers to Nirvana, with Suchness as its nature; wisdom refers to Bodhi, with the Four Wisdoms as its nature. The so-called 'Sakyamuni Buddha' is a person who has achieved merit. Sakya is the surname, and Muni is the name. However, the lineages of the Tathagatas are different, the lineages referring to Ksatriyas and Brahmanas, and the surnames referring to Gautama, Kasyapa, etc., as mentioned in the seventy-fifth volume of the 'Abhidharmasamayapradipika-sastra' and others. The Sakya mentioned now is translated here as 'Able Sage'. As mentioned in the 'Dirghagama Sutra', in the past, the four sons of King Brahmadatta committed offenses and went from the Himalayas to the forest under the straight trees, allowing them to live freely. The four sons arrived there and were able to survive on their own. The king praised the four sons, saying that they were upright Sakyas, able to stand on their own. Therefore, they began to be surnamed Sakya. The fourth ancestor of the Buddha began to be surnamed Sakya. Another explanation is that Sakya is the name of a tree, and the four sons governed and taught under the Sakya tree, taking the name from the tree, so they were called Sakya. Therefore, the original surname was Gautama, but now the surname has been changed to Sakya. The so-called Gautama is a corruption; the correct pronunciation is Gautama, which is translated here as Sugarcane lineage, or Sun God lineage, or Moon God lineage, or Cow Dung lineage. This was at the beginning of the kalpa, when there were Candala kings and others who killed all the Sakya lineages. At that time, there was an immortal in the deep mountains who had cultivated the divine eye and saw that the Sakya lineages were being killed and were about to be exterminated. Intending to preserve the Sakya lineage, he hid one Sakya.
子。擬紹王位。時彼旃陀羅王。遣瞻天文者瞻之。知有釋種不盡。入山伺求仙人不在。提童子將去。以日炙治。臨命終時。仙人既見不可教免。遂于空中為其說法。化作美女令生世心。遂有身份。遣之在地。仙人取置牛糞中。著甘𧀹園內。滿足數月。于牛糞內。有雙童子化生。因續釋種。今現釋種。並從此生。若好心嘆者。言是日天種。或云甘𧀹種。若噁心毀者。言是泥土種。或云牛糞種。言牟尼者。即是名也。此云寂默。故婆沙論一百一十七云。三寂默者。謂身語意寂默也。乃至云。無學身中。煩惱意究竟滅。寂默圓滿。故名寂默。具說如彼。廣如俱舍。
經。初年月八日。
釋曰。第二現瑞時節。如來成道已后。第三十年。初正月八日。我即說時。有云。真諦三藏意。如來在世。四十五年。說三乘法輪。一轉轉法輪。說小乘故。然轉有顯密。密則始從得道夜。至涅槃夜。但具轉三法輪。顯即從初成道七年。但轉轉法輪。次七年。后三十一年中。兼轉照法輪。從三十八年後。於七年中。轉種法輪。從初照至於轉治來。合有三十一年。前二十九年。已說余般若。今至三十年初月八日。方說仁王般若。故云初年月八日。故今本記云。言初年月八日者。即正月八日。如來成道七年。說般若。案此經文。已二十
【現代漢語翻譯】 現代漢語譯本： 『子』，指（旃陀羅王的）兒子。打算繼承王位。當時，那位旃陀羅（Candala）王（賤民種姓的國王），派遣占星家占卜此事。占星家得知還有釋迦（Sakya）種姓的後代未被滅絕，便進入山中秘密搜尋。仙人不在，（占星家）便抓走了（仙人的）童子，用太陽暴曬來折磨他。童子臨死的時候，仙人趕來，發現已經無法救免他了，於是在空中為他說法。仙人變化出一個美女，使（占星家的兒子）生起了世俗之心，於是便有了身孕。仙人便把她安置在地上，然後把她放在牛糞中，安置在甘蔗園內。經過幾個月的時間，從牛糞中化生出雙胞胎童子，因此延續了釋迦種姓。現在存在的釋迦種姓，都是從這裡產生的。如果心懷善意的人讚嘆，就說他們是日天（Aditya）種姓，或者說是甘蔗（Ikshvaku）種姓。如果心懷惡意的人詆譭，就說他們是泥土種姓，或者說是牛糞種姓。 『牟尼（Muni）』，這只是一個名字，意思是『寂默』。所以《婆沙論（Vibhasa）》第一百一十七卷說，『三種寂默』，指的是身、語、意寂默。乃至說，『無學（Asaiksa）之身中，煩惱意究竟滅盡，寂默圓滿，所以名為寂默』。詳細的解釋如《婆沙論》所說，更廣泛的解釋如《俱舍論（Abhidharmakosa）》所說。
經文：初年月八日。
解釋：第二部分是顯現祥瑞的時節。如來（Tathagata）成道之後，第三十年，正月初八日，我（阿難）宣說此時。有人說，根據真諦（Paramartha）三藏（Tripitaka）的說法，如來在世四十五年，宣說了三乘法輪（Triyana-dharma-cakra）。一轉法輪（one turning of the Dharma wheel），是說的小乘（Hinayana）教法。然而，『轉』有顯和密兩種方式。秘密的『轉』，是從得道之夜開始，到涅槃（Nirvana）之夜結束，完整地『轉』了三法輪。顯式的『轉』，是從初成道后的七年開始，只『轉』了轉法輪。接下來的七年，以及之後的三十一年中，兼『轉』照法輪。從第三十八年後，在七年中，『轉』種法輪。從最初的照法輪到轉治法輪，總共有三十一年。之前的二十九年，已經宣說了其餘的般若（Prajna）經典。現在到了第三十年正月初八日，才宣說《仁王般若（Renwang Banruo）》，所以說『初年月八日』。所以現在的版本記載說，『初年月八日』，就是指正月初八日。如來成道七年，開始宣說般若。按照這部經文的說法，已經二十...
【English Translation】 English version: 『Son,』 referring to the son of the Candala (outcaste) king. He intended to succeed to the throne. At that time, that Candala King sent an astrologer to observe the situation. The astrologer learned that there were still descendants of the Sakya (Shakya) clan who had not been exterminated, so he secretly searched in the mountains. The immortal was not there, so (the astrologer) seized the immortal's young disciple and tortured him by exposing him to the sun. When the disciple was about to die, the immortal arrived and, seeing that he could not save him, preached the Dharma to him in the air. The immortal transformed into a beautiful woman, causing (the Candala king's son) to develop worldly desires, and thus she became pregnant. The immortal then placed her on the ground and then placed her in cow dung, in a sugarcane garden. After several months, twin boys were born from the cow dung, thus continuing the Sakya lineage. The Sakya lineage that exists today originated from this. If those with good intentions praise them, they say they are of the Aditya (sun god) lineage, or of the Ikshvaku (sugarcane) lineage. If those with evil intentions slander them, they say they are of the mud lineage, or of the cow dung lineage. 『Muni,』 this is just a name, meaning 『silent.』 Therefore, the Vibhasa (Mahavibhasa) Sastra, volume one hundred and seventeen, says, 『The three silences』 refer to the silence of body, speech, and mind. It even says, 『In the body of a non-learner (Asaiksa), the afflictions of the mind are completely extinguished, and silence is perfected, therefore it is called silence.』 The detailed explanation is as described in the Vibhasa Sastra, and a more extensive explanation is as described in the Abhidharmakosa (Treasury of Knowledge).
Sutra: The eighth day of the first month.
Explanation: The second part is the time of manifesting auspicious signs. Thirty years after the Tathagata (Thus Come One) attained enlightenment, on the eighth day of the first month, I (Ananda) spoke of this time. Some say that, according to the meaning of the Paramartha (True Meaning) Tripitaka (Three Baskets), the Tathagata preached the three vehicles of Dharma (Triyana-dharma-cakra) for forty-five years. One turning of the Dharma wheel refers to the teachings of the Hinayana (Small Vehicle). However, 『turning』 has two forms: explicit and implicit. The implicit 『turning』 begins from the night of enlightenment and ends on the night of Nirvana (Extinction), fully 『turning』 the three wheels of Dharma. The explicit 『turning』 begins from the first seven years after attaining enlightenment, only 『turning』 the turning wheel of Dharma. In the next seven years, and the thirty-one years after that, he also 『turned』 the illuminating wheel of Dharma. From the thirty-eighth year onwards, for seven years, he 『turned』 the seed wheel of Dharma. From the initial illuminating wheel to the turning and healing wheel, there are a total of thirty-one years. In the previous twenty-nine years, the remaining Prajna (Wisdom) Sutras had already been preached. Now, on the eighth day of the first month of the thirtieth year, the Renwang Banruo (Benevolent Kings Prajna) Sutra is being preached, so it says 『the eighth day of the first month.』 Therefore, the current version records that 『the eighth day of the first month』 refers to the eighth day of the first month. The Tathagata began preaching Prajna seven years after attaining enlightenment. According to this Sutra, it has already been twenty...
九年。至此時。應是成道后三十六年。此本記意。義如上記。
經。方坐十地。
釋曰。第三正住十地。方者正也。謂諸如來。欲現瑞相。正住十地。然此十地。自在兩釋。一云。極喜等菩薩十地。一云。大乘同性經所說。四種十地中。如來十地。如上所引。證契經者。與同性經。同本異譯。前三十地。文意大同。故不別敘。如來十地者。同性經云。一名甚深難知廣明智德地(證契經云。毗富羅光明智作地)除一切微細習氣。於一切法。得自在故。二名清凈身份威嚴不思議明德地。轉正法輪。顯甚深義。三名善明因幢寶相(證契經云。寶熾海藏地)說聲聞戒。顯三乘故。四名精妙金光功德神通智德地。說八萬四千法門。降伏四魔故。五名大輪威藏明德地。摧諸異論及其邪法。調伏一切行惡道者(證契經云。光明味場)六名虛空內清凈無垢炎光開相地(證契經云。空中勝凈無垢持炬間敷作地)示六神通。現六大神通。故謂現無邊清凈佛剎功德莊嚴。顯現無邊菩薩大眾圍繞。顯現無邊廣大佛剎。顯現無邊佛剎自體。顯現無邊諸佛剎中。從兜率天下托胎。乃至法滅。示現無邊種種神通。七名廣勝法界藏明界地(證契經云。光明起作)為諸菩薩。如實開顯七菩提法。自性無有無所著故。八者最勝普覺智海藏能凈無
【現代漢語翻譯】 現代漢語譯本：九年。這個時候，應該是成道后的第三十六年。這個版本的記錄，意義如同上面所記載的。
經：正在安住於十地。
釋：第三，正是安住於十地。『方』是『正』的意思。意思是諸如來，想要顯現瑞相，正是安住於十地。然而這十地，有兩種解釋。一種說法是，極喜地等菩薩的十地。另一種說法是，《大乘同性經》所說的四種十地中，如來的十地。如上面所引用的，證明契經的，與《同性經》是同本異譯。前面的三十地，文意大致相同，所以不另外敘述。如來的十地，《同性經》中說：第一地名為甚深難知廣明智德地（證契經中稱為毗富羅（Vipula）光明智作地），去除一切微細的習氣，對於一切法，得到自在的緣故。第二地名為清凈身份威嚴不思議明德地，轉正法輪，顯現甚深的意義。第三地名為善明因幢寶相（證契經中稱為寶熾海藏地），說聲聞戒，顯現三乘的緣故。第四地名為精妙金光功德神通智德地，說八萬四千法門，降伏四魔的緣故。第五地名為大輪威藏明德地，摧毀各種異論以及邪法，調伏一切行惡道的人（證契經中稱為光明味場）。第六地名為虛空內清凈無垢炎光開相地（證契經中稱為空中勝凈無垢持炬間敷作地），示現六神通，現六大神通，所以說顯現無邊清凈佛剎功德莊嚴，顯現無邊菩薩大眾圍繞，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中，從兜率天（Tusita）下生托胎，乃至法滅，示現無邊種種神通。第七地名為廣勝法界藏明界地（證契經中稱為光明起作），為諸菩薩，如實開顯七菩提法，自性沒有無所執著的緣故。第八是最勝普覺智海藏能凈無
【English Translation】 English version: Nine years. At this time, it should be the thirty-sixth year after enlightenment. This version's record has the same meaning as the above.
Sutra: Precisely abiding in the Ten Bhumis (Ten Grounds).
Explanation: Thirdly, it is precisely abiding in the Ten Bhumis. 'Precisely' means 'exactly'. It means that all Tathagatas (Thus Come Ones), wishing to manifest auspicious signs, are precisely abiding in the Ten Bhumis. However, there are two explanations for these Ten Bhumis. One explanation is the Ten Bhumis of Bodhisattvas such as Pramudita-bhumi (Joyful Ground). The other explanation is the Tathagata's Ten Bhumis among the four types of Ten Bhumis mentioned in the Mahayana Homogeneity Sutra. As quoted above, the proof of the Sutra corresponds to the Homogeneity Sutra, which is a different translation of the same original text. The previous thirty Bhumis have largely the same meaning, so they are not described separately. The Tathagata's Ten Bhumis, as stated in the Homogeneity Sutra: The first is called the Ground of Profoundly Difficult to Know, Vastly Illuminating Wisdom Virtue (in the Proof Sutra, it is called Vipula (Vipula) Light Wisdom Ground), eliminating all subtle habitual tendencies, and attaining freedom in all dharmas. The second is called the Ground of Pure Body, Dignified, Inconceivable Bright Virtue, turning the Dharma wheel and revealing profound meanings. The third is called the Ground of Good Illumination of the Cause Banner Treasure Appearance (in the Proof Sutra, it is called the Treasure Blazing Sea Treasury Ground), speaking the Sravaka (Hearer) precepts and revealing the Three Vehicles. The fourth is called the Ground of Exquisite Golden Light Merit Supernatural Power Wisdom Virtue, speaking the eighty-four thousand Dharma doors and subduing the Four Maras (Demons). The fifth is called the Ground of Great Wheel Majestic Treasury Bright Virtue, destroying various heterodoxies and evil dharmas, and taming all those who practice evil paths (in the Proof Sutra, it is called the Light Taste Field). The sixth is called the Ground of Pure, Immaculate, Flaming Light Opening Appearance within the Void (in the Proof Sutra, it is called the Ground of Superior Purity, Immaculate Torch-Holding Intermittent Spreading in the Void), demonstrating the Six Supernatural Powers, manifesting the Six Great Supernatural Powers, hence it is said to manifest the boundless pure Buddha-land merit adornment, manifest the boundless Bodhisattva assembly surrounding, manifest the boundless vast Buddha-land, manifest the boundless Buddha-land self-nature, manifest in the boundless Buddha-lands, from descending from Tusita Heaven (Tusita) to enter the womb, until the extinction of the Dharma, demonstrating boundless various supernatural powers. The seventh is called the Ground of Vastly Victorious Dharma Realm Treasury Bright Realm (in the Proof Sutra, it is called the Light Arising Action), for all Bodhisattvas, truthfully revealing the Seven Bodhi Dharmas, the self-nature is without attachment. The eighth is the Most Victorious Universal Awakening Wisdom Sea Treasury, capable of purifying without
垢遍無礙智通地(證契經云。最勝妙凈佛智藏光明遍照清凈諸障智遍地也)授一切菩薩。阿耨多羅三藐三菩提。四種記故(首楞嚴經說。一未發心記。二遍發心記。三密受記。四已得無生忍記。寶云經。亦同此說也)九名無邊億莊嚴迴向能照明地(證契經云。無邊莊嚴俱那愿毗盧遮那光作地也)為諸菩薩。現善方便。十名毗盧遮那智海藏地(證契經云智海信盧遮那)為諸菩薩。說一切法無所有故。本來寂滅。大般涅槃。雖有兩說。本記意存菩薩十地。故彼記云。今言十地。通入十地法門。若只入第十地。下九地則不解。化身故有出入。應身即常在定。法身非定非不定。
經。入大寂室三昧。
釋曰。第四入大寂室。言三昧者訛者訛略。依正梵音。名三摩地。此云等持。離於沉掉。故名為等。持心令住一境性故。名之為持。此通定散。即別境中。定數為體。而有大寂室三昧。自有兩釋。一云。真如空性。止觀所依。名大寂室。從境得名。故名大寂室三昧。依主釋也。一云。定極寂靜智慧所依。名大寂室三昧。即持業釋也。此上二種。現瑞勝緣。然釋此定。差別有三。一名三摩地。如前所說。二名三摩缽底。此云等至。等義如前。至謂至極。謂彼寂靜至極處故。三名三摩呬多地。此云等引。等義如前說。引有
【現代漢語翻譯】 現代漢語譯本： 『垢遍無礙智通地』（證契經云：『最勝妙凈佛智藏光明遍照清凈諸障智遍地也』）授予一切菩薩『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）。因為有四種記別（首楞嚴經說：『一未發心記，二遍發心記，三密受記，四已得無生忍記。』寶云經也同此說）。『九名無邊億莊嚴迴向能照明地』（證契經云：『無邊莊嚴俱那愿毗盧遮那光作地也』）為諸菩薩示現善巧方便。『十名毗盧遮那智海藏地』（證契經云：『智海信盧遮那』）為諸菩薩宣說一切法無所有，本來寂滅，大般涅槃。雖然有兩種說法，但本意在於菩薩十地。所以經中說：『今言十地，通入十地法門。』如果只入第十地，那麼下九地則不理解。化身因此有出入，應身則是常在定中，法身則非定非不定。
經：入大寂室三昧。
釋：第四是入大寂室。所說的『三昧』（Samadhi）是訛略的說法。依據正確的梵音，應名為『三摩地』（Samadhi），這裡翻譯為『等持』。遠離沉沒和掉舉，所以稱為『等』。保持心住在同一境界，所以稱為『持』。這通於定和散。在別境中，定是其體性。而有大寂室三昧。對此有兩種解釋。一種說法是，真如空性，止觀所依，名為大寂室。從境界得名，所以名為大寂室三昧，是依主釋。另一種說法是，定極寂靜，智慧所依，名為大寂室三昧，是持業釋。以上兩種，顯現瑞相殊勝的因緣。然而解釋此定，差別有三種。一名『三摩地』（Samadhi），如前所說。二名『三摩缽底』（Samapatti），這裡翻譯為『等至』。『等』的含義如前所述，『至』是至極的意思，指彼寂靜到達極處。三名『三摩呬多地』（Samahita），這裡翻譯為『等引』。『等』的含義如前所述，『引』有
【English Translation】 English version: 'Immaculate Pervasive Unobstructed Wisdom Penetrating Ground' (The Authenticating Scripture states: 'The most supreme, wondrous, pure Buddha wisdom treasury, light universally illuminating, purifying all obstructions, wisdom pervading ground') is bestowed upon all Bodhisattvas 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment). Because of the four types of predictions (The Shurangama Sutra says: '1. Prediction before the arising of the mind; 2. Prediction of universal arising of the mind; 3. Secret prediction; 4. Prediction of having attained the patience of non-origination.' The Ratnamegha Sutra also says the same). 'Ninth is the Ground of Limitless Billions of Adornments Dedicating Illuminating Ability' (The Authenticating Scripture states: 'Limitless adornments, all the vows, Vairochana's light creates the ground') manifesting skillful means for all Bodhisattvas. 'Tenth is the Ground of Vairochana's Wisdom Sea Treasury' (The Authenticating Scripture states: 'Wisdom sea, believe in Vairochana') for all Bodhisattvas, expounding that all dharmas are without inherent existence, originally quiescent, Great Nirvana. Although there are two explanations, the original intention lies in the Ten Grounds of Bodhisattvas. Therefore, the scripture says: 'Now speaking of the Ten Grounds, it universally enters the Dharma gate of the Ten Grounds.' If one only enters the Tenth Ground, then the lower nine grounds will not be understood. Transformation bodies therefore have coming and going, response bodies are constantly in Samadhi, Dharma bodies are neither in Samadhi nor not in Samadhi.
Sutra: Entering the Samadhi of the Great Quiescent Chamber.
Commentary: Fourth is entering the Great Quiescent Chamber. The term 'Samadhi' (Samadhi) is an abbreviated mispronunciation. According to the correct Sanskrit, it should be called 'Samadhi' (Samadhi), which is translated here as 'Equanimity'. It is away from sinking and agitation, therefore it is called 'Equanimity'. Maintaining the mind dwelling in one state, therefore it is called 'Maintenance'. This is common to both Samadhi and scattered states. In the separate realm, Samadhi is its essence. And there is the Samadhi of the Great Quiescent Chamber. There are two explanations for this. One explanation is that True Thusness, emptiness, the basis of cessation and contemplation, is called the Great Quiescent Chamber. It is named after the realm, therefore it is called the Samadhi of the Great Quiescent Chamber, which is a possessive compound. Another explanation is that the extreme quiescence of Samadhi, the basis of wisdom, is called the Samadhi of the Great Quiescent Chamber, which is a determinative compound. The above two are the auspicious causes for manifesting auspicious signs. However, explaining this Samadhi, there are three differences. First is called 'Samadhi' (Samadhi), as mentioned before. Second is called 'Samapatti' (Samapatti), which is translated here as 'Equal Attainment'. The meaning of 'Equal' is as mentioned before, 'Attainment' means to the extreme, referring to that quiescence reaching the extreme. Third is called 'Samahita' (Samahita), which is translated here as 'Equal Leading'. The meaning of 'Equal' is as mentioned before, 'Leading' has
三義。一平等能引。二或引平等。三或是平等所引發故。然此三定。各有寬狹。三摩地名。自心數中。等持一法。通攝一切。有心位中。心一境性。通定散位。三摩缽底。通目一切有心無心諸定位中。所有定體。等引地名。通目一切有心無心定位功德。
經。思緣放大光明照三界眾生(或有本云照三界中)。
釋曰。第五思緣現瑞。文別有五。一思緣放大光。二頂上出華。三諸天雨華。四佛華自生。五大地六動此即初也。謂今世尊。思緣放光。照三界中。又解。思緣屬上段也。問二界有色。應是所照。無色界中。都無有色。如何說言照於三界。答諸宗不同。薩婆多宗。及經部等。唯有四蘊。故無能照及所照法。摩訶僧祇部。具十八界。故有所照。及能照法。今依大乘。中陰經說。如來至無色界。無色眾生。禮拜世尊。又本業經云。如來說法會中。無色諸天。來入會中。故知無色。具能所照。又下經云。寶華上于非想非非想天時。無色界雨無量香華。如雲而下。若依瑜伽無色界中。唯有法處定所生色。解云。依瑜伽者。依如是說。如上所引諸經。皆依法處說。更會勘。
經。復于頂上(至)諸佛國土。
釋曰。第二頂上出華。文別有三。一明頂上出現。二明華至非想。三明至諸佛國土。問上明
【現代漢語翻譯】 現代漢語譯本： 三義：一、平等能引發（三摩地、三摩缽底、等引地）。二、或者（三摩地）能引發平等（等引地）。三、或者（等引地）是由平等（三摩地）所引發的。然而這三種定義，各有寬窄。『三摩地』（Samadhi，意為『等持』）這個名稱，在自心數中，是等持一法，普遍攝取一切。在有心位中，心一境性，普遍包括定和散位。『三摩缽底』（Samapatti，意為『等至』）普遍指稱一切有心無心諸定位中，所有的定體。『等引地』這個名稱，普遍指稱一切有心無心定位的功德。 經文：『思緣放大光明，照三界眾生（或有版本說：照三界中）。』 解釋：第五是思緣現瑞，文句分別有五點：一、思緣放大光明。二、頂上出華。三、諸天雨華。四、佛華自生。五、大地六種震動，這裡說的是第一點。意思是說，當今世尊，思緣放出光明，照耀三界之中。另一種解釋是，思緣屬於上文的內容。問：二界（色界和無色界）中的色界，應該是被照耀的對象。無色界中，都沒有任何色法，如何說照耀三界？答：各宗派的說法不同。薩婆多宗（Sarvastivada，一切有部）以及經部等，只有四蘊，所以沒有能照和所照的法。摩訶僧祇部（Mahasanghika，大眾部），具有十八界，所以有所照和能照的法。現在依照大乘的《中陰經》所說，如來到達無色界，無色界的眾生，禮拜世尊。而且《本業經》中說，如來說法的大會中，無色界諸天，來進入大會之中。所以知道無色界，具有能照和所照。而且下面的經文中說，寶華在非想非非想天時，無色界下起無量香華，像云一樣降下。如果依照《瑜伽師地論》，無色界中，只有法處定所生的色。解釋說，依照《瑜伽師地論》的說法，依照如上所引用的諸經，都是依法處所說。更要會合勘驗。 經文：『復于頂上（乃至）諸佛國土。』 解釋：第二是頂上出華，文句分別有三點：一、說明頂上出現（寶）華。二、說明（寶）華到達非想（非非想天）。三、說明（寶）華到達諸佛國土。問：上文
【English Translation】 English version: Three meanings: 1. Equality can induce (Samadhi, Samapatti, and Samahita-bhumi). 2. Or (Samadhi) can induce equality (Samahita-bhumi). 3. Or (Samahita-bhumi) is induced by equality (Samadhi). However, these three definitions each have their own breadth. The name 'Samadhi' (meaning 'concentration') in the collection of one's own mind, is the concentration on one dharma, universally encompassing everything. In the state of having a mind, the mind's one-pointedness, universally includes the states of concentration and distraction. 'Samapatti' (meaning 'attainment') universally refers to all states of concentration, whether with or without mind, and all the entities of concentration. The name 'Samahita-bhumi' universally refers to the merits of all states of concentration, whether with or without mind. Sutra: 'Thinking and contemplating, he emitted great light, illuminating sentient beings in the three realms (or some versions say: illuminating within the three realms).' Explanation: The fifth is the manifestation of auspicious signs through thought and contemplation, and the text is divided into five points: 1. Thinking and contemplating, he emitted great light. 2. A flower emerged from the top of his head. 3. Devas rained down flowers. 4. Buddha-flowers grew spontaneously. 5. The earth shook in six ways; this refers to the first point. It means that the present World-Honored One, thinking and contemplating, emitted light, illuminating within the three realms. Another explanation is that the thinking and contemplating belongs to the previous passage. Question: The Form Realm in the two realms (Form Realm and Formless Realm) should be the object of illumination. In the Formless Realm, there is no form at all, so how can it be said to illuminate the three realms? Answer: The doctrines of each school are different. The Sarvastivada (meaning 'the school that asserts everything exists') and the Sautrantika (meaning 'those who rely on the sutras') only have the four skandhas, so there is no dharma that can illuminate or be illuminated. The Mahasanghika (meaning 'the great assembly') has eighteen dhatus, so there are objects to be illuminated and dharmas that can illuminate. Now, according to the Mahayana 'Intermediate Existence Sutra', the Tathagata reaches the Formless Realm, and the sentient beings of the Formless Realm prostrate themselves before the World-Honored One. Moreover, the 'Basic Karma Sutra' says that in the assembly where the Tathagata preaches the Dharma, the devas of the Formless Realm come into the assembly. Therefore, it is known that the Formless Realm has the ability to illuminate and be illuminated. Moreover, the sutra below says that when the precious flower is in the Heaven of Neither Perception nor Non-Perception, the Formless Realm rains down immeasurable fragrant flowers, descending like clouds. If according to the 'Yogacarabhumi-sastra', in the Formless Realm, there is only the form produced by the concentration of the Dharma-sphere. It is explained that according to the 'Yogacarabhumi-sastra', according to the sutras quoted above, they are all spoken according to the Dharma-sphere. Further investigation and verification are needed. Sutra: 'Again, from the top of his head (up to) the Buddha-lands.' Explanation: The second is the emergence of a flower from the top of his head, and the text is divided into three points: 1. Explaining the emergence of a (precious) flower from the top of his head. 2. Explaining that the (precious) flower reaches the Heaven of Neither Perception nor Non-Perception. 3. Explaining that the (precious) flower reaches the Buddha-lands. Question: The previous text
放光。后明出華。此有何意。依本記云。放光意顯斷眾生愚。出華意顯修因得果。如華顯果。
經。時無色界(至)如雲而下。
釋曰。第三明諸天雨華。文別有三。初明無色雨華。次明色界華。后明欲界華。此即初也。
經。十八梵天(至)異色華。
釋曰。第三明欲界華。
經。其佛(至)非非想天。
釋曰。第四自然生華。佛威力故(劫是層劫)。
經。是時(至)六種震動。
釋曰。第五明六種震動。略有四義。一明動相。二顯動因。三辨動境。四釋動意。言動相者。依舊華嚴第二。明起動等三六十八動相。謂動。遍動。等遍動。起。覺。震。吼。涌。皆具三相。準動意應知。相傳釋曰。搖飏不安為動。自下升高爲起。令生覺悟為覺。行隱隱有聲為震。砰磕發聲為吼。鱗隴凹凸為涌。若依華嚴第三十六如來性起品。具有二種六相。一動起等六。同第二卷。二東涌西沒。西涌東沒。南涌北沒。北涌南沒。邊涌中沒。中涌邊沒。解云。此後六相。如智度第十卷說。何故有六動。答曰。起動有上中下。下者二種。或東涌西沒。或南涌北沒。或邊涌中沒。中者有四。或東西南北。或東西邊中。或南北邊中。上者六種動。若依新翻華嚴。與前不同。彼云。爾時佛威力
【現代漢語翻譯】 現代漢語譯本： 『放光。后明出華。此有何意。』（放光，之後顯現花朵，這有什麼含義？） 解釋：依據原本的記載，『放光』的含義是顯示斷除眾生的愚癡，『出華』的含義是顯示修習因地而得到果報，就像花朵顯現果實一樣。
『經。時無(至)如雲而下。』（經文：當時，無數的花朵像云一樣降落。） 解釋：第三部分說明諸天散花。從文義上可以分為三部分。首先說明無色界天散花，其次說明花，最後說明欲界天散花。這裡是第一部分。
『經。十八梵天(至)異色華。』（經文：十八梵天散下各種顏色的花。） 解釋：第三部分說明欲界天散花。
『經。其佛(至)非非想天。』（經文：他的佛力乃至到達非非想天。） 解釋：第四部分說明自然生出的花朵。這是佛的威力所致（劫是層劫）。
『經。是時(至)六種震動。』（經文：這時，大地發生六種震動。） 解釋：第五部分說明六種震動。大致有四層含義。一是說明震動的現象，二是顯示震動的原因，三是辨別震動的範圍，四是解釋震動的意義。說到震動的現象，依照舊《華嚴經》第二卷，說明起、動等三十六種震動現象，即動、遍動、等遍動、起、覺、震、吼、涌，都具備三種相。震動的意義可以依此類推得知。相傳的解釋說，搖擺不定為『動』，從下向上升高爲『起』，使眾生覺悟為『覺』，行動時隱隱有聲音為『震』，砰磕發聲為『吼』，鱗狀凹凸不平為『涌』。如果依照《華嚴經》第三十六品《如來性起品》，具有兩種六相，一是動、起等六種，與第二卷相同，二是東涌西沒，西涌東沒，南涌北沒，北涌南沒，邊涌中沒，中涌邊沒。解釋說，後面的六相，如《智度論》第十卷所說。為什麼有六種震動？回答說，起動有上中下三種。下者有兩種，或者東涌西沒，或者南涌北沒，或者邊涌中沒。中者有四種，或者東西南北，或者東西邊中，或者南北邊中。上者有六種震動。如果依照新翻譯的《華嚴經》，與前面不同。那裡說，當時佛的威力……
【English Translation】 English version: 『Fang Guang. Hou Ming Chu Hua. Ci You He Yi?』 (What is the meaning of 'releasing light, then manifesting flowers'?) Explanation: According to the original record, 'releasing light' means revealing the cutting off of sentient beings' ignorance, and 'manifesting flowers' means revealing the cultivation of causes and obtaining results, just like flowers manifesting fruits.
『Jing. Shi Wu**(zhi) Ru Yun Er Xia.』 (Sutra: At that time, countless flowers fell like clouds.) Explanation: The third part explains the scattering of flowers by the heavens. From the meaning of the text, it can be divided into three parts. First, it explains the scattering of flowers by the Formless Realm heavens, then it explains the ** flowers, and finally it explains the scattering of flowers by the Desire Realm heavens. This is the first part.
『Jing. Shi Ba Fan Tian (zhi) Yi Se Hua.』 (Sutra: The Eighteen Brahma Heavens scattered flowers of various colors.) Explanation: The third part explains the scattering of flowers by the Desire Realm heavens.
『Jing. Qi Fo (zhi) Fei Fei Xiang Tian.』 (Sutra: His Buddha power even reached the Neither-perception-nor-non-perception Heaven.) Explanation: The fourth part explains the naturally produced flowers. This is due to the power of the Buddha (Kalpa is a layered Kalpa).
『Jing. Shi Shi (zhi) Liu Zhong Zhen Dong.』 (Sutra: At this time, the earth experienced six kinds of tremors.) Explanation: The fifth part explains the six kinds of tremors. There are roughly four meanings. First, it explains the phenomenon of tremors, second, it reveals the cause of tremors, third, it distinguishes the scope of tremors, and fourth, it explains the meaning of tremors. Speaking of the phenomenon of tremors, according to the old Avatamsaka Sutra Volume 2, it explains the thirty-six kinds of tremor phenomena such as rising and moving, namely moving, pervasive moving, equal pervasive moving, rising, awakening, trembling, roaring, and surging, all of which have three aspects. The meaning of the tremors can be known by analogy. The transmitted explanation says that swaying and being uneasy is 'moving', rising from below to above is 'rising', causing sentient beings to awaken is 'awakening', having a faint sound when moving is 'trembling', making a banging sound is 'roaring', and being scaly and uneven is 'surging'. If according to the Avatamsaka Sutra Chapter 36, Tathāgatotpattisambhava-nirdeśa, it has two kinds of six aspects, one is the six kinds of moving, rising, etc., which are the same as Volume 2, and the other is the east surging and west submerging, the west surging and east submerging, the south surging and north submerging, the north surging and south submerging, the side surging and middle submerging, and the middle surging and side submerging. The explanation says that the latter six aspects are as described in Volume 10 of the Mahāprajñāpāramitāśāstra. Why are there six kinds of tremors? The answer is that rising and moving have three kinds: upper, middle, and lower. The lower ones have two kinds, either the east surging and west submerging, or the south surging and north submerging, or the side surging and middle submerging. The middle ones have four kinds, either east, west, south, and north, or east, west, side, and middle, or south, north, side, and middle. The upper ones have six kinds of tremors. If according to the newly translated Avatamsaka Sutra, it is different from the previous one. It says that at that time, the power of the Buddha...
故。普遍一切華積藏土世海六種震動。謂震。遍震。普遍震。動。遍動。普遍動。涌。遍涌。普遍涌。運。遍運。普遍運。吼遍吼。普遍吼。擊。遍擊。普遍擊。解云。初漸動為震。漸大動為動。上下踏涌為涌。隱隱出聲為運。漸大出聲為吼。互相鼓擊。其聲轉大為擊。大般若第一卷。亦說二種六動。初六稍異。故彼云。現神通力。令此世界六種震動。謂動極動等極動。涌極涌等極涌。震極震等極震。擊極擊等極擊。吼極吼等極吼。爆極爆等極爆。如此六種。各有三相。準上應思。若依佛地論第十二云。動。涌。覺。起。震。吼。各有三相。彼論釋云。六種動者。一動。二涌。三上去。四起。五下去。六吼。廣釋如彼。言動因者。長阿含說。動有八因緣。一大水動時動。二尊神試力時。三如來入胎時。四出胎時。五成道時。六轉法輪時。七息教時。八入涅槃時。增一阿含。說八因者。一閻浮提風輪。從上向下。有地水火風。從下向上。次第動。二菩薩入胎。三出胎。四出家學道成正覺。五入涅槃。六神通比丘。心得自在。七諸天命終。還生勝處。八眾生命終。福盡相恥代等。而無轉法輪。言動境者。依法華經。此有二義。一名少動。故彼經云。而此世界六種震動。二者大動。文殊偈云。一切諸佛土。即時大震動。依大
【現代漢語翻譯】 因此，普遍一切華積藏土世海發生六種震動。這六種震動分別是：震（輕微的震動），遍震（普遍的震動），普遍震（極其普遍的震動）；動（輕微的搖動），遍動（普遍的搖動），普遍動（極其普遍的搖動）；涌（輕微的涌動），遍涌（普遍的涌動），普遍涌（極其普遍的涌動）；運（輕微的聲響），遍運（普遍的聲響），普遍運（極其普遍的聲響）；吼（輕微的吼聲），遍吼（普遍的吼聲），普遍吼（極其普遍的吼聲）；擊（輕微的撞擊），遍擊（普遍的撞擊），普遍擊（極其普遍的撞擊）。 解釋說，最初漸進的動為『震』，漸大的動為『動』，上下踩踏涌起為『涌』，隱隱發出聲音為『運』，漸大發出聲音為『吼』，互相撞擊，其聲音轉大為『擊』。《大般若經》第一卷也說了兩種六動，最初的六種稍有不同，所以那裡說：『現神通力，令此世界六種震動，謂動極動等極動，涌極涌等極涌，震極震等極震，擊極擊等極擊，吼極吼等極吼，爆極爆等極爆。』如此六種，各有三相，準照上面應該思考。 如果依據《佛地論》第十二卷所說，動、涌、覺、起、震、吼，各有三相。該論解釋說：六種動，一是動，二是涌，三是上去，四是起，五是下去，六是吼。詳細解釋如該論所述。說到動的原因，《長阿含經》說，動有八種因緣：一是大水動時動，二是尊神試力時，三是如來入胎時，四是出胎時，五是成道時，六是轉法輪時，七是息教時，八是入涅槃時。《增一阿含經》說八種原因：一是閻浮提（Jambudvipa，南贍部洲）風輪從上向下，有地、水、火、風，從下向上，次第動。二是菩薩入胎，三是出胎，四是出家學道成正覺，五是入涅槃，六是神通比丘心得自在，七是諸天命終還生勝處，八是眾生命終福盡相恥代等，而沒有轉法輪。 說到動的境界，依據《法華經》，這裡有兩種含義：一是輕微的動，所以該經說：『而此世界六種震動。』二是大的動，文殊（Manjusri，文殊菩薩）偈說：『一切諸佛土，即時大震動。』依據大...
【English Translation】 Therefore, the six kinds of tremors occurred universally throughout the Hua Ji Tsang Tu (Flower Adornment Treasury World Sea). These six types of tremors are: Zhen (slight tremor), Bian Zhen (universal tremor), Pu Bian Zhen (extremely universal tremor); Dong (slight shaking), Bian Dong (universal shaking), Pu Bian Dong (extremely universal shaking); Yong (slight surging), Bian Yong (universal surging), Pu Bian Yong (extremely universal surging); Yun (slight sound), Bian Yun (universal sound), Pu Bian Yun (extremely universal sound); Hou (slight roar), Bian Hou (universal roar), Pu Bian Hou (extremely universal roar); Ji (slight striking), Bian Ji (universal striking), Pu Bian Ji (extremely universal striking). The explanation is that the initial gradual movement is 'Zhen', the gradually larger movement is 'Dong', the up and down trampling and surging is 'Yong', the faint sound is 'Yun', the gradually louder sound is 'Hou', and the mutual striking, with the sound becoming louder, is 'Ji'. The first volume of the 'Maha Prajna Paramita Sutra' also speaks of two types of six movements, with the initial six being slightly different. Therefore, it says there: 'Manifesting supernatural power, causing this world to have six kinds of tremors, namely, Dong Ji Dong Deng Ji Dong (extreme movement, equal to extreme movement), Yong Ji Yong Deng Ji Yong (extreme surging, equal to extreme surging), Zhen Ji Zhen Deng Ji Zhen (extreme tremor, equal to extreme tremor), Ji Ji Ji Deng Ji Ji (extreme striking, equal to extreme striking), Hou Ji Hou Deng Ji Hou (extreme roar, equal to extreme roar), Bao Ji Bao Deng Ji Bao (extreme explosion, equal to extreme explosion).' These six types each have three aspects, which should be contemplated according to the above. According to the twelfth volume of the 'Yogacarabhumi-sastra', Dong, Yong, Jue, Qi, Zhen, and Hou each have three aspects. That treatise explains that the six types of movement are: first, Dong; second, Yong; third, going up; fourth, rising; fifth, going down; and sixth, Hou. Detailed explanations are as described in that treatise. Speaking of the causes of movement, the 'Dirghagama Sutra' says that there are eight causes of movement: first, when the great waters move; second, when the revered deities test their power; third, when the Tathagata (如來，Thus Come One) enters the womb; fourth, when he emerges from the womb; fifth, when he attains enlightenment; sixth, when he turns the Dharma wheel; seventh, when he ceases teaching; and eighth, when he enters Nirvana. The 'Ekottara Agama Sutra' says there are eight causes: first, the wind wheel of Jambudvipa (閻浮提，the continent south of Mount Meru) moves from top to bottom, with earth, water, fire, and wind moving in sequence from bottom to top. Second, when a Bodhisattva (菩薩，enlightenment being) enters the womb; third, when he emerges from the womb; fourth, when he leaves home to study the Way and attains perfect enlightenment; fifth, when he enters Nirvana; sixth, when a Bhiksu (比丘，Buddhist monk) with supernatural powers attains freedom of mind; seventh, when the Devas (諸天，gods) die and are reborn in superior realms; eighth, when beings die and their blessings are exhausted, and mutual shame and substitution occur, but there is no turning of the Dharma wheel. Speaking of the realm of movement, according to the 'Lotus Sutra', there are two meanings here: first, slight movement, so the sutra says: 'And this world had six kinds of tremors.' Second, great movement, as the Manjusri (文殊，Bodhisattva of wisdom) verse says: 'All the Buddha lands immediately had great tremors.' According to the great...
智度論第十卷云。地動因緣。有少有大有動。一閻浮提有動。四天下有動。小千國土。三千大千國土。少動以少因緣故。若福德人。若生若死。一國土地動。是為少動。大動以大因緣故。如佛初生時。成佛時。將滅度時。三千大千世界皆為震動。是時為大動。具說如彼。言動意者。自有兩說。一依十地論。動地治四種煩惱。一信生天眾生。信現天報。震動天宮。便生厭舍。起求法心。二造惡眾生。不識無常。縱心蕩識。令因動地舍惡從善。三我慢眾生。或因咒力。能少動地。四起慢高心。使依大動。知其已劣。二依勝思惟梵天經論。動意有七。一令諸魔生驚怖故。二令說法時大眾不起散亂心故。三令放逸者生覺知故。四令眾生念法相故。五令眾生令觀說處故。六令成就者得解脫故。七令隨順問正義故。
經。爾時諸大眾(至)生疑。
釋曰。第二眾疑。文別有三。一顯眾者疑。二申眾疑相。三問眾不決。此即初也。謂放光時。眾共生疑。
經。各相謂言(至)斯作何事。
釋曰。第二申眾疑相。文有三節。初贊佛德。次領前事。后正申疑。就贊德中。初明成人之德。且辨四種。一者。四無所畏。謂一切知無畏。二漏盡無畏。三盡苦道無畏。四說障道無畏。此四無畏。受持品中。依文當說。二
【現代漢語翻譯】 現代漢語譯本： 《智度論》第十卷說，地動的原因，有小有大，有動搖。一閻浮提（Jambudvipa，南贍部洲）有動搖，四天下（Sumeru，須彌山）有動搖，小千國土，三千大千國土也有動搖。小的動搖是因為小的因緣。如果是有福德的人，出生或者死亡，一個國家的土地動搖，這是小的動搖。大的動搖是因為大的因緣。比如佛陀初生時，成佛時，將要涅槃時，三千大千世界都會震動。這時是大的動搖。詳細的說明就像那裡所說。說到動搖的意義，有兩種說法。一種是依據《十地論》，動搖大地是爲了治理四種煩惱。一是相信生天的眾生，相信現在天上的果報，震動天宮，就產生厭惡捨棄之心，生起求法之心。二是造惡的眾生，不認識無常，放縱心思，動搖他們的意識，使他們因為地動而捨棄惡行，行善。三是我慢的眾生，或者因為咒語的力量，能夠稍微動搖大地。四是生起傲慢高心，使他們因為大的地動，知道自己已經不如別人。二是依據《勝思惟梵天經論》，動搖的意義有七種。一是令諸魔產生驚怖的緣故。二是令說法時大眾不起散亂心的緣故。三是令放逸的人產生覺知的緣故。四是令眾生憶念法相的緣故。五是令眾生觀察說法之處的緣故。六是令成就者得到解脫的緣故。七是令隨順提問正義的緣故。
經文：這時諸大眾（直到）產生懷疑。
解釋：第二種是大眾產生懷疑。文句分別有三個部分。一是顯示大眾產生懷疑。二是陳述大眾懷疑的現象。三是提問大眾不能決定的事情。這裡就是第一部分。說的是放光的時候，大眾共同產生懷疑。
經文：各自互相說道（直到）這是做什麼事？
解釋：第二是陳述大眾懷疑的現象。文句有三個小節。首先是讚歎佛的功德。其次是領會前面的事情。最後是正式陳述懷疑。在讚歎功德中，首先是說明成就人的功德。且辨別四種。一是四無所畏。即一切智無所畏，二漏盡無所畏，三說盡苦道無所畏，四說障道無所畏。這四種無所畏，在受持品中，依據經文應當說明。二是...
【English Translation】 English version: The tenth volume of the Mahaprajnaparamita-sastra says that the causes of earthquakes are small and large, and there are tremors. Jambudvipa (Jambudvipa, the southern continent) has tremors, the Four Continents (Sumeru, Mount Sumeru) have tremors, the small chiliocosm, and the tri-chiliocosm also have tremors. Small tremors are due to small causes. If a person of merit is born or dies, the land of a country trembles, this is a small tremor. Large tremors are due to large causes. For example, when the Buddha was first born, when he attained Buddhahood, and when he was about to enter Nirvana, the tri-chiliocosm would tremble. This is a large tremor. The detailed explanation is as described there. Speaking of the meaning of tremors, there are two explanations. One is based on the Dasabhumika Sutra, the shaking of the earth is to cure four kinds of afflictions. First, sentient beings who believe in being born in the heavens, believe in the present heavenly rewards, and the shaking of the heavenly palace will cause them to generate disgust and abandonment, and give rise to the mind of seeking the Dharma. Second, evil-doing sentient beings do not recognize impermanence, indulge their minds, and shake their consciousness, causing them to abandon evil and do good because of the earthquake. Third, arrogant sentient beings, or because of the power of mantras, can slightly shake the earth. Fourth, they give rise to arrogance and high-mindedness, causing them to know that they are inferior to others because of the great earthquake. Second, according to the Vimatisarita-brahman Pariprccha Sutra, the meaning of shaking has seven aspects. First, it is to cause all demons to be frightened. Second, it is to prevent the assembly from being distracted when preaching the Dharma. Third, it is to cause the negligent to become aware. Fourth, it is to cause sentient beings to remember the characteristics of the Dharma. Fifth, it is to cause sentient beings to observe the place where the Dharma is preached. Sixth, it is to cause those who have achieved enlightenment to attain liberation. Seventh, it is to cause them to ask about the correct meaning in accordance with the Dharma.
Sutra: At that time, the assembly (until) gave rise to doubt.
Explanation: The second is that the assembly gave rise to doubt. The sentences are divided into three parts. First, it shows that the assembly gave rise to doubt. Second, it states the phenomenon of the assembly's doubt. Third, it asks about matters that the assembly cannot decide. This is the first part. It says that when the light was emitted, the assembly jointly gave rise to doubt.
Sutra: They said to each other (until) What is this doing?
Explanation: The second is to state the phenomenon of the assembly's doubt. The sentences have three sections. First, it praises the Buddha's merits. Second, it comprehends the previous events. Finally, it formally states the doubt. In the praise of merits, first, it explains the merits of an accomplished person. And distinguish four kinds. First, the four fearlessnesses. That is, the fearlessness of all knowledge, second, the fearlessness of the exhaustion of outflows, third, the fearlessness of speaking of the path to the exhaustion of suffering, and fourth, the fearlessness of speaking of the path of obstacles. These four fearlessnesses should be explained according to the sutra in the chapter on upholding. Second...
者。十八不共法。自有二種。一者聲聞藏中。十八不共法。謂十力。四無畏。三念處(應貪不貪嗔不嘆常行舍心)及大悲。如俱舍論。今大乘十八不共法者。一身無失。二口無失。三意無失。四無異相。五無不定心。六無不知已舍。七欲無減。八精進無減。九念無減。十慧無減。十一解脫無減。十二解脫知見無減。十三一切身業隨智慧行。十四口業隨智慧行。十五意業隨智慧行。十六智慧知過去無礙。十七知未來無礙。十八知現在無礙。不與二乘共。名不共法(出體如諸論說勘)三者。五眼德。四眼如前。更加佛眼。佛眼用四眼為體。在一佛身者。總名佛眼。法身者有其三種。一者。通名法身。總攝佛德。二者。五分法身。如上應知。三者。真如法身。用如為體。言大覺世尊者。德所成人也。五蘊假者也。言前已為我等者。領前事也。謂前已為我等大眾。初成道后。二十九年。說四般若。一摩訶般若。二金剛。三天王問。四者光贊。解云。本記云。今準此經。應成五部。舊相傳云。二種八部。一此地流行。八部者。一者。大品般若。二者。小品般若。三者。文殊般若。四者。金剛般若。五者。光贊般若。六者。道行般若。七者。勝天王般若。八者。仁王般若。二依菩提留支。金剛仙論等所說八部。一十萬偈部。二二萬
【現代漢語翻譯】 現代漢語譯本： 這些是十八不共法。它本身有兩種。第一種是聲聞藏中的十八不共法，包括十力、四無畏、三念處（對於應貪的境界不貪，應嗔的境界不嗔，應捨棄的境界常行舍心）以及大悲。如《俱舍論》所說。現在大乘的十八不共法是：一、身無失；二、口無失；三、意無失；四、無異相；五、無不定心；六、無不知已舍；七、欲無減；八、精進無減；九、念無減；十、慧無減；十一、解脫無減；十二、解脫知見無減；十三、一切身業隨智慧行；十四、口業隨智慧行；十五、意業隨智慧行；十六、智慧知過去無礙；十七、知未來無礙；十八、知現在無礙。不與二乘（聲聞乘和緣覺乘）共通，所以稱為不共法（其體性如各論所述，可參考查閱）。 第三，是五眼的功德。前四眼如前所述，再加上佛眼。佛眼以四眼為體。集中在一佛身上，總稱為佛眼。法身有三種：第一種，通名法身，總攝一切佛的功德。第二種，五分法身，如上文所應知。第三種，真如法身，以真如為體。所謂『大覺世尊』，是指功德所成就的人。五蘊是虛假的。所謂『前已為我等』，是領會前文所說的事情。意思是說，之前已經為我們大眾，在初成道后，二十九年間，宣說了四種般若：一、《摩訶般若》；二、《金剛般若》；三、《天王問般若》；四、《光贊般若》。解釋說，根據本記所說，現在按照這部經，應該成為五部。舊時相傳有兩種八部。一種是此地流行的八部，包括：一、《大品般若》；二、《小品般若》；三、《文殊般若》；四、《金剛般若》；五、《光贊般若》；六、《道行般若》；七、《勝天王般若》；八、《仁王般若》。另一種是依據菩提留支（Bodhiruci）和金剛仙論等所說的八部，包括：一、十萬偈部；二、二萬
【English Translation】 English version: These are the Eighteen Uncommon Dharmas (Eighteen Unique Qualities of a Buddha). They are of two kinds. The first is the Eighteen Uncommon Dharmas in the Śrāvakayāna (Vehicle of Hearers) Pitaka, namely the Ten Powers (Daśabala), the Four Fearlessnesses (Caturvaiśāradya), the Three Mindfulnesses (Smṛtyupasthāna) (not being greedy for what should be, not being angry at what should be, constantly practicing equanimity for what should be abandoned), and Great Compassion (Mahākaruṇā), as stated in the Abhidharmakośa. Now, the Eighteen Uncommon Dharmas of the Mahāyāna (Great Vehicle) are: 1. No physical misdeed; 2. No verbal misdeed; 3. No mental misdeed; 4. No different appearance; 5. No unfixed mind; 6. No unknowing abandonment; 7. No decrease in desire; 8. No decrease in vigor; 9. No decrease in mindfulness; 10. No decrease in wisdom; 11. No decrease in liberation; 12. No decrease in the knowledge and vision of liberation; 13. All physical actions follow wisdom; 14. Verbal actions follow wisdom; 15. Mental actions follow wisdom; 16. Wisdom knows the past without obstruction; 17. Knows the future without obstruction; 18. Knows the present without obstruction. Not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), hence called Uncommon Dharmas (their nature is as explained in various treatises, which can be consulted). Third, there are the merits of the Five Eyes. The first four eyes are as mentioned before, plus the Buddha Eye (Buddha-cakṣus). The Buddha Eye takes the four eyes as its substance. Concentrated in one Buddha's body, it is collectively called the Buddha Eye. The Dharmakāya (Dharma Body) has three types: The first is the general Dharmakāya, which encompasses all the Buddha's merits. The second is the Fivefold Dharmakāya, as should be understood above. The third is the Suchness Dharmakāya (Tathatā-dharmakāya), which takes Suchness (Tathatā) as its substance. The so-called 'Greatly Enlightened World-Honored One' refers to a person accomplished through merits. The five aggregates (skandhas) are impermanent. The so-called 'previously for us' refers to understanding what was said earlier. It means that previously, for us, the assembly, after the initial enlightenment, for twenty-nine years, four Prajñās (Wisdoms) were taught: 1. Mahāprajñā (Great Wisdom); 2. Vajra Prajñā (Diamond Wisdom); 3. Heavenly King's Question Prajñā; 4. Light Praise Prajñā. It is explained that according to the original record, based on this scripture, it should become five parts. It is traditionally said that there are two kinds of eight parts. One is the eight parts circulating in this land, including: 1. Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra); 2. Śatapāñcāśatikā Prajñāpāramitā Sūtra (Smaller Perfection of Wisdom Sutra); 3. Mañjuśrī Prajñāpāramitā Sūtra; 4. Vajracchedikā Prajñāpāramitā Sūtra (Diamond Cutter Perfection of Wisdom Sutra); 5. Suvikrāntavikrāmi Prajñāpāramitā Sūtra (Light Praise Perfection of Wisdom Sutra); 6. Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in Eight Thousand Lines); 7. Śrīmālādevīsiṃhanāda Sūtra (Queen Śrīmālā's Lion's Roar Sutra); 8. Prajñāpāramitā Sūtra in the Version of the Humane King. The other is the eight parts according to Bodhiruci and the Vajrasena Treatise, including: 1. Hundred Thousand Verse Section; 2. Twenty Thousand
五千偈部。上之二部。此方未有。三一萬八千偈部。大品是。四八千偈部。即小品般若。五四千偈部。此方未有。六二千五百偈部。即天王問般若。七六百偈部。即文殊問。八三百偈部。即金剛般若。若依真諦金剛般若記中。所說八部般若。亦同留支。而差別者。第六部無雲。此方未有。今問日照三藏。于闐三藏。皆作此說。彼處未聞八部之名。今依大般若。四處十六會。而不攝仁王般若。又慈恩三藏云。西方不限八部。問依大般若。十六會中。摩訶般若。是第一會。金剛般若。是第九會。天王問。是第六會。光贊亦是第二會。如何此經。不依彼十六會次第。解云。此經理應依彼次第。亦應通說餘部。而翻譯者。隨其所聞。且說四部也。言四處者。一王舍城。鷲峰山。二室羅筏誓多林。給孤獨園。三者。在他化自在天宮。末尼寶藏殿。四在王舍城竹林園。白鷺池側。說慧度也。言十六會者。其如別記。然今科十六會。有其三節。初之五會。從廣至略。皆說六度。文雖廣略。義無寬狹。是故龍猛菩薩。依第二分。造智度論。次有五會。遂難決釋。後有六會。如其次第。說其六廣。然十六會。不攝此一部者。如來說教。隨機異故。
經。今日如來(至)斯作何事。
釋曰。第三正申疑情。謂前放光等。說四般
若。今後放光。斯作何事。理應具說。雨華動地。就初而說。且申放光。
經。時十六(至)名曰月光。
釋曰。第三問眾不決。文別有二。初王問眾。以明眾不決。前中有三。初辨住處。次標別名。后贊其德。言舍衛國主。舉國顯人。依智度論。國名憍薩羅國。主名波斯匿王(不知以何為正)。今言舍衛國。或言舍婆提城。或言舍羅婆悉帝夜城。並訛也。正言室羅婆悉底城。此譯云聞者城。法鏡經云聞物國。十二游經云無物不有國。善見律云。舍衛者是人名。昔人居住此城。往古有王。見此地好。故乞立為國。以此人名。號舍衛國。一名多有國。諸國珍奇。皆歸此國。又西方典語。名室羅筏。此云幼少不可害。由劫初有仙。兄弟二人。在此修道。弟雲室羅。此云幼少。兄名阿羅筏。在此修道。因以名地。以地名國。以國名城。名室羅筏國。及室羅筏城。前譯訛略。故云舍衛。國名為憍薩羅。城名舍衛城等。前翻譯者。以其城名。持為國稱。言波斯匿王。名曰月光者。標別名也。梵音波斯匿王。此云勝軍。在俗之稱。名曰月光者。本記云。國王姓月。聞法以後。更立光名。
經。德行十地(至)摩訶衍化。
釋曰。第三贊德。謂位登極喜等十地。行施等六度。及念住等三十七法。如上已說。
【現代漢語翻譯】 現代漢語譯本： 若：如今佛陀放出光明，這是要做什麼呢？理應詳細說明。天雨妙華，大地震動，就從最初放光這件事說起，請詳細說明。
經：當時有十六位王子，（一直到）名字叫做月光。
釋：第三個問題是眾人無法決斷的。文段可以分為兩部分。首先是國王詢問眾人，以此表明眾人無法決斷。前面這部分又可以分為三點。第一是辨別住處，第二是標明別名，第三是讚歎其德行。說到舍衛國主，這是舉全國來顯示其人。根據《智度論》，國名叫憍薩羅國（Kosala），國主名叫波斯匿王（Prasenajit）（不知道哪個說法正確）。現在說舍衛國，或者說舍婆提城（Savatthi），或者說舍羅婆悉帝夜城，都是訛傳。正確的說法是室羅婆悉底城（Sravasti），這裡翻譯為聞者城。《法鏡經》中說聞物國。《十二游經》中說無物不有國。《善見律》中說，舍衛是一個人的名字，過去有人居住在這個城裡。往昔有國王，看到這塊地方很好，所以請求建立為國家，用這個人的名字，號為舍衛國，也叫多有國，各國的珍奇，都歸於這個國家。另外，西方的典籍中，名叫室羅筏（Sravasti），這裡翻譯為幼少不可害。因為在劫初的時候，有仙人兄弟二人，在這裡修道。弟弟名叫室羅（Srava），這裡翻譯為幼少。哥哥名叫阿羅筏（Aravat），在這裡修道。因此用他們的名字命名這塊地方，用地方的名字命名國家，用國家的名字命名城市，名叫室羅筏國，以及室羅筏城。之前的翻譯有所省略，所以說舍衛。國名叫憍薩羅，城名叫舍衛城等等。之前的翻譯者，用城的名字，作為國家的稱呼。說到波斯匿王，名字叫做月光，這是標明別名。梵語波斯匿王，這裡翻譯為勝軍。在世俗中的稱呼，名字叫做月光。本記中說，國王姓月，聽聞佛法以後，更改立了光這個名字。
經：德行等同十地菩薩，（一直到）摩訶衍的教化。
釋：第三是讚歎其德行。指的是位階登上極喜地等十地，修行佈施等六度，以及四念住等三十七道品，如上面已經說過的。
【English Translation】 English version: If: Now that the Buddha is emitting light, what is he going to do? It should be explained in detail. Raining wonderful flowers, the earth shakes, starting from the initial emission of light, please explain in detail.
Sutra: At that time, there were sixteen princes, (up to) named Moonlight (Candraprabha).
Explanation: The third question is that the assembly cannot decide. The passage can be divided into two parts. First, the king asks the assembly, thereby showing that the assembly cannot decide. The first part can be divided into three points. The first is to identify the dwelling place, the second is to mark the other name, and the third is to praise its virtues. Speaking of the lord of Sravasti (Savatthi), this is to show the person by the whole country. According to the Mahaprajnaparamita-sastra, the country is called Kosala, and the lord is called King Prasenajit (I don't know which statement is correct). Now it is said that Sravasti, or Savatthi, or Saravasthiya, are all corruptions. The correct statement is Sravasti, which is translated here as 'city of hearers'. The Dharma Mirror Sutra says 'country of hearing things'. The Twelve Travels Sutra says 'country where there is nothing that does not exist'. The Samantapasadika says that Savatthi is the name of a person, and people used to live in this city. In the past, there was a king who saw that this place was very good, so he asked to establish it as a country, using the name of this person, called the country of Savatthi, also called the country of many possessions, and the treasures of various countries belong to this country. In addition, in the Western classics, it is called Sravasti, which is translated here as 'young and inviolable'. Because at the beginning of the kalpa, there were two immortal brothers who practiced the Tao here. The younger brother was named Srava, which is translated here as 'young'. The elder brother was named Aravat, who practiced the Tao here. Therefore, they named this place with their names, named the country with the name of the place, and named the city with the name of the country, called the country of Sravasti, and the city of Sravasti. The previous translation was abbreviated, so it is called Savatthi. The country is called Kosala, and the city is called Savatthi, etc. The previous translators used the name of the city as the name of the country. Speaking of King Prasenajit, whose name is Moonlight, this is to mark another name. The Sanskrit name of King Prasenajit is translated here as 'Victorious Army'. The secular name is Moonlight. The original record says that the king's surname is Moon, and after hearing the Dharma, he changed and established the name Light.
Sutra: Virtues are equal to the ten bhumis of Bodhisattvas, (up to) the teachings of Mahayana.
Explanation: The third is to praise its virtues. It refers to the position of ascending to the ten bhumis such as Pramudita (Joyful Ground), practicing the six paramitas such as giving, and the thirty-seven factors of enlightenment such as the Four Foundations of Mindfulness, as mentioned above.
四不壞凈者。依薩婆多。信三寶及信戒不壞。為四。依成實論。信三寶及戒。四信為體。今大乘宗。同成實論。義亦無違。行摩訶衍化者。梵音摩訶衍。此云大乘。行自利利他兩行平等。故名摩訶衍化。
經。次第問(至)無能答者。
釋曰。第二明眾不決。文別有二。初問居士。次問二乘。后問菩薩。寶謂寶積。蓋謂月蓋。法謂法財。凈名即維摩詰。此等皆在家。故稱居士。有云。寶蓋者寶蓋長者。法者護法長者。凈名者維摩詰。有云。寶謂寶積長者。以蓋獻佛。故名寶蓋。法凈名者是維摩詰。法者軌則。即所解之法。凈謂無垢。名即名稱。謂以居士廣解諸法。無煩惱垢。名聞十方也。須菩提者。此云空生。或善吉。及善現等。舍利弗者。梵云奢利局多羅。或云舍利弗多羅。舍利母名。眼之青精名舍利。又母眼似鸜鵒眼。以名焉。經中或言鹙鷺子者。一翻也。此明如來放光。意趣難知。故智度論第十一云。佛智慧力方便神通。舍利弗等大阿羅漢。大菩薩彌勒等。尚不能知。何況凡夫。
經。爾時(至)有緣斯現。
釋曰。第三覺悟如來。文別有三。初明此方設樂覺悟如來。次他方設樂。后明共設樂覺悟如來。此即初也。文別有二。初明三類設樂。謂一月光王。次十八梵天。后六慾諸天。二
【現代漢語翻譯】 現代漢語譯本： 『四不壞凈』指的是什麼呢？按照薩婆多（Sarvastivada，一切有部）的觀點，是對三寶（佛、法、僧）的信心以及對戒律的堅定不移的信念，這構成了四種不壞凈。而依據成實論（Satyasiddhi Shastra），是對三寶的信心以及戒律本身，四種信心是其本體。現在大乘宗的觀點與成實論相同，意義上也沒有衝突。『行摩訶衍化者』，摩訶衍（Mahayana）是梵語，意為『大乘』。修行者既利益自己也利益他人，兩種行為平等並行，因此被稱為『摩訶衍化』。
經文：次第問（至）無能答者。
解釋：第二部分闡明大眾無法決斷。文章分為兩部分。首先是詢問居士，然後是詢問二乘（聲聞乘和緣覺乘），最後是詢問菩薩。寶指的是寶積（Ratnakuta），蓋指的是月蓋（Candra-vitana），法指的是法財（Dharma-dhana），凈名指的是維摩詰（Vimalakirti）。這些人都是在家修行者，所以被稱為居士。有人說，寶蓋指的是寶蓋長者，法指的是護法長者，凈名指的是維摩詰。也有人說，寶指的是寶積長者，因為他曾以寶蓋供養佛陀，所以被稱為寶蓋。法和凈名指的是維摩詰，法指的是軌則，也就是所理解的佛法。凈指的是沒有污垢，名指的是名稱，意思是說維摩詰居士廣泛地解釋各種佛法，沒有煩惱的污垢，名聲傳遍十方。須菩提（Subhuti），意為『空生』，或『善吉』，以及『善現』等。舍利弗（Sariputra），梵語為奢利局多羅（Saradvatiputra），或舍利弗多羅。舍利是母親的名字，眼睛的精華被稱為舍利。又因為母親的眼睛像鸜鵒的眼睛，所以以此為名。經文中或說『鹙鷺子』，是同一種翻譯。這說明如來放光的意圖難以理解。所以《智度論》第十一卷說，佛陀的智慧力量、方便神通，即使是舍利弗等大阿羅漢，以及彌勒等大菩薩，尚且不能完全理解，更何況是凡夫俗子。
經文：爾時（至）有緣斯現。
解釋：第三部分是覺悟如來。文章分為三部分。首先闡明此方（娑婆世界）通過音樂來覺悟如來，其次是他方世界通過音樂來覺悟如來，最後是共同通過音樂來覺悟如來。這裡是第一部分。文章分為兩部分。首先闡明三類眾生演奏音樂，分別是月光王（Candraprabha-raja），十八梵天（Brahma-devas），以及六慾諸天（Kama-avacara devas）。
【English Translation】 English version: 『Fourfold purity of unwavering faith』 refers to what? According to Sarvastivada (Sarvâstivâda), it is the faith in the Three Jewels (Buddha, Dharma, Sangha) and the unwavering belief in precepts, which constitute the fourfold purity of unwavering faith. According to the Tattvasiddhi Shastra (Satyasiddhi Shastra), it is the faith in the Three Jewels and the precepts themselves, with the four kinds of faith as its essence. Now, the view of the Mahayana school is the same as that of the Tattvasiddhi Shastra, and there is no conflict in meaning. 『One who practices the transformation of Mahayana』 - Mahayana (Mahâyâna) is a Sanskrit term, meaning 『Great Vehicle』. The practitioner benefits both oneself and others, and the two actions are carried out equally, hence it is called 『transformation of Mahayana』.
Sutra: In order, he asked (to) none could answer.
Explanation: The second part clarifies that the assembly could not decide. The text is divided into two parts. First, the question is posed to the lay practitioners, then to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and finally to the Bodhisattvas. 『Treasure』 refers to Ratnakuta (Ratnakūṭa), 『Canopy』 refers to Candra-vitana (Candra-vitāna), 『Dharma』 refers to Dharma-dhana (Dharma-dhana), and 『Vimalakirti』 refers to Vimalakirti (Vimalakīrti). These are all lay practitioners, so they are called laymen. Some say that 『Treasure Canopy』 refers to the Treasure Canopy Elder, 『Dharma』 refers to the Dharma Protector Elder, and 『Vimalakirti』 refers to Vimalakirti. Others say that 『Treasure』 refers to the Ratnakuta Elder, because he once offered a treasure canopy to the Buddha, so he is called 『Treasure Canopy』. 『Dharma』 and 『Vimalakirti』 refer to Vimalakirti, 『Dharma』 refers to the rules, that is, the Dharma that is understood. 『Vimala』 means without defilement, and 『kirti』 means name, meaning that the layman Vimalakirti widely explains various Dharmas, without the defilement of afflictions, and his name is known in all ten directions. Subhuti (Subhūti) means 『born of emptiness』, or 『Good Omen』, and 『Good Manifestation』, etc. Sariputra (Śāriputra), in Sanskrit, is Śāradvatīputra (Śāradvatīputra), or Sariputratara. Śāri is the name of the mother, and the essence of the eye is called Śāri. Also, because the mother's eyes are like the eyes of a starling, it is named after this. In the sutra, it is sometimes said 『Egret Son』, which is the same translation. This illustrates that the intention of the Tathagata's emitting light is difficult to understand. Therefore, the eleventh volume of the Mahaprajnaparamita Shastra says that the Buddha's wisdom power, skillful means, and supernatural powers, even great Arhats such as Sariputra, and great Bodhisattvas such as Maitreya, cannot fully understand, let alone ordinary people.
Sutra: At that time (to) appear due to conditions.
Explanation: The third part is the enlightenment of the Tathagata. The text is divided into three parts. First, it clarifies that this world (Sahā world) uses music to awaken the Tathagata, second, other worlds use music to awaken the Tathagata, and finally, they jointly use music to awaken the Tathagata. This is the first part. The text is divided into two parts. First, it clarifies that three types of beings play music, namely, King Candraprabha (Candraprabha-rāja), the Eighteen Brahma Heavens (Brahma-devas), and the Six Desire Heavens (Kāma-avacara devas).
聲動三千等者。顯聲勢力。如經可知。
經。彼他身(至)入此大會。
釋曰。自下第二明他方設樂。文別有二。初明來集。后顯設樂。就來集中。文別有二。初別釋四方。后類釋六方。此釋四方。如經可知。
經。六方亦復如是。
釋曰。第二類釋六方。
經。作樂亦然。
釋曰。第二類釋作樂。
經。亦復共作(至)覺悟如來。
釋曰。第三共設音樂。覺悟如來。然覺悟如來。言通兩段。
經。佛即知時(至)如金剛山王。
釋曰。第四佛昇華座。謂知根熟。坐師子座。
經。大眾歡喜(至)大眾而住。
釋曰。第五大眾歡喜。現通而住。為顯眾多。及神通力。依空及地。仰待佛說。問何等眾生。依空依地而住。答他方依空。此方依地。或可實眾依地。化眾依空。或聖依空。凡眾依地。或可他力接凡亦在空。隨樂隨通。故分兩處。
觀空品第二
將釋此品。有其二義。一釋品名。二正釋文。言觀空者。舊來諸說不同。無分別智。內證生法二空。能除二障。名觀空品。慈恩三藏泛論空者。略四種。一者。說無為空。是故瑜伽菩薩地。說有為無為。名為有。無我我所。名為無。二者。別空無我。謂有漏五蘊上。無我我所。即
【現代漢語翻譯】 現代漢語譯本 『聲動三千等者』，指的是聲音的勢力，如同經文所說的那樣可以瞭解。
經文：『彼他身（乃至）入此大會。』
解釋：從下面開始第二部分說明他方世界設定音樂。文字上分為兩部分。首先說明來集，然後顯示設定音樂。就來集中，文字上分為兩部分。首先分別解釋四方，然後類似地解釋六方。這裡解釋四方，如同經文所說的那樣可以瞭解。
經文：『六方亦復如是。』
解釋：第二部分類似地解釋六方。
經文：『作樂亦然。』
解釋：第二部分類似地解釋作樂。
經文：『亦復共作（乃至）覺悟如來。』
解釋：第三部分共同設定音樂，覺悟如來。然而『覺悟如來』這句話貫通兩段。
經文：『佛即知時（乃至）如金剛山王。』
解釋：第四部分佛升上蓮花座。意思是知道眾生的根器已經成熟，於是坐上師子座。
經文：『大眾歡喜（乃至）大眾而住。』
解釋：第五部分大眾歡喜，顯現神通而住。爲了顯示眾多，以及神通力，依靠天空和大地，仰望等待佛陀說法。問：什麼樣的眾生，依靠天空和大地而住？答：他方世界的眾生依靠天空，此方世界的眾生依靠大地。或者可以說，真實的眾生依靠大地，化現的眾生依靠天空。或者聖者依靠天空，凡夫依靠大地。或者也可以說，依靠他力接引的凡夫也在天空。隨著音樂和神通，所以分為兩處。
『觀空品』第二
將要解釋這一品，有兩個含義。一是解釋品名，二是正式解釋經文。說到『觀空』，舊來的各種說法不同。沒有分別的智慧，內在證悟眾生和法兩種空性，能夠去除兩種障礙，名為『觀空品』。慈恩三藏泛泛地談論空性，大概有四種。第一種，說是『無為』為空性。所以《瑜伽菩薩地》說，『有為』和『無為』，名為『有』，沒有我以及我所，名為『無』。第二種，分別空性和無我。指的是在有漏的五蘊上，沒有我和我所，就是空性。
【English Translation】 English version 『Sounding throughout the three thousand worlds, etc.』 refers to the power of sound, which can be understood as described in the scriptures.
Scripture: 『Those other bodies (even) entered this great assembly.』
Explanation: From below, the second part explains the setting of music in other worlds. The text is divided into two parts. First, it explains the gathering, and then it shows the setting of music. Regarding the gathering, the text is divided into two parts. First, it explains the four directions separately, and then it explains the six directions similarly. Here, the four directions are explained, which can be understood as described in the scriptures.
Scripture: 『The six directions are also like this.』
Explanation: The second part similarly explains the six directions.
Scripture: 『Making music is also like this.』
Explanation: The second part similarly explains the making of music.
Scripture: 『Also together making (even) awakening the Tathagata (如來).』
Explanation: The third part is the joint setting of music, awakening the Tathagata (如來). However, the phrase 『awakening the Tathagata (如來)』 runs through both sections.
Scripture: 『The Buddha (佛) then knew the time (even) like the King of Vajra (金剛) Mountain.』
Explanation: The fourth part is the Buddha (佛) ascending the lotus seat. It means knowing that the faculties of sentient beings are mature, so he sits on the lion throne.
Scripture: 『The great assembly rejoiced (even) abiding in the great assembly.』
Explanation: The fifth part is the great assembly rejoicing, manifesting supernatural powers and abiding. In order to show the multitude and the power of supernatural abilities, they rely on the sky and the earth, looking up and waiting for the Buddha (佛) to speak. Question: What kind of sentient beings abide relying on the sky and the earth? Answer: Sentient beings of other worlds rely on the sky, and sentient beings of this world rely on the earth. Or it can be said that real sentient beings rely on the earth, and manifested sentient beings rely on the sky. Or the saints rely on the sky, and ordinary beings rely on the earth. Or it can also be said that ordinary beings who are received by the power of others are also in the sky. Following the music and supernatural powers, so it is divided into two places.
『The Chapter on Contemplating Emptiness』 Second
There are two meanings to explaining this chapter. One is to explain the title of the chapter, and the other is to formally explain the text. Speaking of 『Contemplating Emptiness』, the various old sayings are different. Without discriminating wisdom, internally realizing the emptiness of both sentient beings and phenomena, being able to remove the two obstacles, is called 『The Chapter on Contemplating Emptiness』. Ci En (慈恩) Tripiṭaka (三藏) generally discusses emptiness, roughly having four kinds. The first kind is saying that 『non-action』 is emptiness. Therefore, the 『Yogācārabhūmi-śāstra (瑜伽菩薩地)』 says that 『action』 and 『non-action』 are called 『existence』, and the absence of self and what belongs to self is called 『non-existence』. The second kind is distinguishing emptiness and no-self. It refers to the absence of self and what belongs to self on the contaminated five aggregates, which is emptiness.
說五蘊為空。故成唯識云。別空非我。屬苦諦故。三者。通空為我。如世尊說。一切法皆空。空無我體。通一切法。四者。生法二空所顯真如。說之為空。此即空之性故。說名為空。若依梵音。空有二義。一者舜若。此翻為空。四中第一。能顯無義。二舜若多。此云空性。即是第四所顯真性。今論此中舜若多處說舜若聲。非如舊說。空即是理。觀謂觀察。即鈍觀智。空者空性。是所觀境。無分別智。觀空真如。境智合說。名觀空品。
經。爾時佛告(至)國王因緣。
釋曰。第二依文正釋。自下五品。明正說分。總分為三。初有三品。正明內護。次護國品。辨其外護。后散華品。荷恩供養。或可受持品。亦為正宗。荷恩散華。及受持故。雖有兩說。且依前釋。就內護中。復分為二。初略開二護。后爾時大王下。問答廣釋。略中有四。一者知王請意。二略開二護。三勸發三慧。四歡喜供養。此即第一知王意也。
經。吾今先為(至)十地行因緣。
釋曰。第二略開二護。一護佛果因緣。二護十地行因緣。此中佛果為所護。以十地般若。為能護因緣。生佛果故。又十地菩薩為所護。以地前般若。為能護因緣。能生十地菩薩行故。或可護行。亦通十地。始從初地生第二地故。諸地展轉。前生后故。
【現代漢語翻譯】 現代漢語譯本 關於五蘊皆空的說法。所以《成唯識論》說：『別空』（區別於我的空性）不是我，因為它屬於苦諦的範疇。第三種，『通空』（普遍的空性）即是我，如世尊所說：『一切法皆空，空無我的本體』，這種空性貫通一切法。第四種，通過『生法二空』所顯現的真如，也可以被稱作空，因為這正是空的本性，所以稱之為空。如果按照梵文發音，『空』有兩種含義：一是『舜若』（Śūnyatā），翻譯成『空』，對應以上四種空的第一種，能夠顯現『無』的含義。二是『舜若多』（Śūnyatā），意思是『空性』，即是第四種空所顯現的真性。現在本論中『舜若多』一詞的用法，指的是『舜若』的聲音，並非像舊說那樣，認為空就是理。『觀』指的是觀察，即是遲鈍的觀智。『空』指的是空性，是所觀察的境界。用無分別智來觀察空性的真如，將境界和智慧合在一起說，就叫做『觀空品』。
經文：『爾時佛告（至）國王因緣。』
解釋：第二部分，根據經文進行正式的解釋。從下面的五品開始，闡明正說部分。總體上分為三部分。首先有三品，主要闡明內護。其次是《護國品》，辨別外護。最後是《散華品》，承蒙恩德進行供養。或者《受持品》也可以被認為是正宗，因為承蒙恩德散華以及受持。雖然有兩種說法，但暫且按照前一種解釋。在內護中，又分為兩個部分。首先是簡略地開啟兩種護持，然後是『爾時大王下』，通過問答進行廣泛的解釋。簡略的部分有四個方面：一是瞭解國王的請求意圖，二是簡略地開啟兩種護持，三是勸勉發起三種智慧，四是歡喜供養。這也就是第一點，瞭解國王的意圖。
經文：『吾今先為（至）十地行因緣。』
解釋：第二部分，簡略地開啟兩種護持。一是護持佛果的因緣，二是護持十地行的因緣。其中，佛果是所要護持的目標，以十地般若作為能夠護持的因緣，因為能夠產生佛果。或者，十地菩薩是所要護持的目標，以地前般若作為能夠護持的因緣，能夠產生十地菩薩的修行。或者，護持修行也可以貫通十地，因為從初地開始產生第二地，各個地之間輾轉相生，前一地產生后一地。
【English Translation】 English version It speaks of the emptiness of the five aggregates (Skandha)。 Therefore, the Vijñaptimātratāsiddhi says: 'Separate emptiness' (distinguished from my emptiness) is not 'I' (Atman), because it belongs to the category of suffering (Dukkha Satya)。 The third is 'universal emptiness' as 'I' (Atman), as the World-Honored One (Lokasenna) said: 'All dharmas are empty, and emptiness is the substance of no-self (Anatta)', which pervades all dharmas. The fourth is the Suchness (Tathata) manifested by the emptiness of the two aspects of existence and non-existence (Dharmasunyata and Pudgalasunyata), which is also called emptiness, because it is the nature of emptiness, so it is called emptiness. According to the Sanskrit pronunciation, 'emptiness' has two meanings: one is 'Śūnyatā' (舜若), which translates to 'emptiness', corresponding to the first of the above four types of emptiness, which can manifest the meaning of 'non-existence'. The second is 'Śūnyatā' (舜若多), which means 'emptiness nature', which is the true nature manifested by the fourth type of emptiness. Now, the use of the word 'Śūnyatā' (舜若多) in this treatise refers to the sound of 'Śūnyatā' (舜若), not like the old saying that emptiness is principle. 'Contemplation' (觀) refers to observation, which is dull wisdom (Jnana)。 'Emptiness' (空) refers to emptiness nature, which is the object of observation. Using non-discriminating wisdom (Nirvikalpa-jnana) to observe the Suchness (Tathata) of emptiness, combining the object and wisdom together is called the 'Contemplation of Emptiness Chapter'.
Sutra: 'At that time, the Buddha told (to) the cause of the king.'
Explanation: The second part, according to the sutra, is a formal explanation. Starting from the following five chapters, it clarifies the part of the correct explanation. Overall, it is divided into three parts. First, there are three chapters, mainly clarifying internal protection. The second is the 'Protecting the Country Chapter', distinguishing external protection. The last is the 'Scattering Flowers Chapter', receiving grace and making offerings. Or the 'Receiving and Holding Chapter' can also be considered the main purpose, because of receiving grace, scattering flowers, and receiving and holding. Although there are two sayings, let's temporarily follow the former explanation. In internal protection, it is further divided into two parts. The first is to briefly open the two protections, and then 'At that time, the Great King below', through questions and answers, a broad explanation is given. The brief part has four aspects: one is to understand the king's intention, two is to briefly open the two protections, three is to encourage the initiation of the three wisdoms, and four is to joyfully make offerings. This is the first point, understanding the king's intention.
Sutra: 'I will first (to) the cause of the ten Bhumi practices.'
Explanation: The second part briefly opens the two protections. One is to protect the cause of the Buddha fruit, and the other is to protect the cause of the ten Bhumi practices. Among them, the Buddha fruit is the goal to be protected, and the Prajna (wisdom) of the ten Bhumis is the cause that can protect it, because it can produce the Buddha fruit. Or, the Bodhisattvas of the ten Bhumis are the goal to be protected, and the Prajna (wisdom) before the Bhumis is the cause that can protect it, because it can produce the practice of the Bodhisattvas of the ten Bhumis. Or, protecting practice can also run through the ten Bhumis, because the second Bhumi is produced from the first Bhumi, and each Bhumi generates each other, with the previous Bhumi generating the next Bhumi.
問王諸護國。佛說二護。是不相違。答護國土力。要依二護。是故如來。先說二護。
經。諦聽諦聽(至)如法修行。
釋曰。第三勸發三慧。言諦聽者。發生聞慧。因聞生故。善恩念之者。發生思慧。因思生故。如法修行者。顯其修慧。因修禪定所生慧故。
經。時波斯(至)蓋諸大眾。
釋曰。第四歡喜供養。言大事因緣者。如智度論第九捲雲。佛說般若。無央數眾生。當續佛種。是為大事因緣。又七十四云。須菩提白佛言。世尊。般若為大事故起。龍樹釋云。能破眾生諸大煩惱。能與諸佛無上大法。名為大事。言即散百億眾色華者。表能護行成。引生勝果。言變成百億寶帳蓋諸大眾者。表所護果滿。覆育群生。
經。爾時大王(至)十地行因緣。
釋曰。第二問答廣釋。于中有二。先問。后答。此即月光乘前起問。問有二意。一問護佛果因緣。二問護十地行因緣。
經。佛言菩薩化四生。
釋曰。自下第二如來正說。文別有三。初觀空品。明自利行。答前問。次教化品。明利他行。答第二問。后二諦品。明二護所依理。就答初問。文別有二。初正釋觀空。后佛說法時下。時眾得益。前中有二。初正釋觀空。后大王菩薩下。釋已總結。前中有二。初標宗正釋。
【現代漢語翻譯】 現代漢語譯本：國王請教護國之法，佛陀所說的兩種護法，是否相互矛盾？回答是，守護國土的力量，要依靠這兩種護法。因此，如來先說了這兩種護法。
經文：仔細聽，仔細聽（至）如法修行。
解釋：第三是勸發三種智慧。說『仔細聽』，是爲了生起聞慧，因為聽聞而產生智慧。『善恩念之』，是爲了生起思慧，因為思考而產生智慧。『如法修行』，是爲了顯現修慧，因為修習禪定所產生的智慧。
經文：當時，波斯（國王名）(至)覆蓋諸大眾。
解釋：第四是歡喜供養。說『大事因緣』，如《智度論》第九卷所說：佛陀宣說般若，無數眾生，將延續佛陀的種子，這就是大事因緣。又第七十四卷說：須菩提問佛陀說：世尊，般若爲了大事而興起。龍樹解釋說：能夠破除眾生各種大的煩惱，能夠給予諸佛無上的大法，名為大事。說『即散百億眾色華』，表示能夠護持修行成就，引生殊勝的果報。說『變成百億寶帳蓋諸大眾』，表示所護持的果報圓滿，覆蓋養育眾生。
經文：當時大王(至)十地行因緣。
解釋：第二是問答廣釋。其中有二部分。先是提問，后是回答。這是月光菩薩在佛陀之前提出的問題。提問有兩個用意：一是詢問護持佛果的因緣，二是詢問護持十地修行的因緣。
經文：佛說菩薩化四生。
解釋：從下面開始是如來正式宣說。文義上分為三部分。首先是觀空品，闡明自利之行，回答前面的提問。其次是教化品，闡明利他之行，回答第二個提問。最後是二諦品，闡明兩種護法所依據的道理。就回答第一個問題而言，文義上分為兩部分。首先是正式解釋觀空，然後是『佛說法時下』，說明當時大眾得到利益。在正式解釋觀空的部分，又分為兩部分。首先是標明宗旨，正式解釋。
【English Translation】 English version: The king asked about the methods of protecting the country. The Buddha said there are two protections. Are they contradictory? The answer is that the power to protect the country relies on these two protections. Therefore, the Tathagata spoke of the two protections first.
Sutra: Listen carefully, listen carefully (to) practice according to the Dharma.
Explanation: The third is to encourage the development of the three wisdoms. Saying 'listen carefully' is to generate the wisdom of hearing (Srutimaya-prajna), because wisdom arises from hearing. 'Thinking of kindness' is to generate the wisdom of thinking (Cintamaya-prajna), because wisdom arises from thinking. 'Practicing according to the Dharma' is to reveal the wisdom of cultivation (Bhavanamaya-prajna), because it is the wisdom arising from the practice of meditation.
Sutra: At that time, King Pasenadi (至) covered all the assembly.
Explanation: The fourth is joyful offering. Saying 'great cause and condition' (Mahakaruna), as the ninth volume of the Mahaprajnaparamita-sastra says: The Buddha proclaimed Prajna, countless beings will continue the Buddha's seed, this is the great cause and condition. Also, the seventy-fourth volume says: Subhuti asked the Buddha: World Honored One, Prajna arises for a great cause. Nagarjuna explained: It can break all the great afflictions of sentient beings, and can give the supreme Dharma of all Buddhas, called a great cause. Saying 'immediately scattered hundreds of billions of colored flowers' indicates that it can protect the accomplishment of practice, leading to the generation of excellent results. Saying 'transformed into hundreds of billions of jeweled canopies covering all the assembly' indicates that the protected result is complete, covering and nurturing all beings.
Sutra: At that time, the Great King (至) the causes and conditions of the Ten Bhumis.
Explanation: The second is the extensive explanation through questions and answers. There are two parts. First is the question, then the answer. This is the question raised by Bodhisattva Moonlight before the Buddha. There are two intentions in the question: one is to inquire about the causes and conditions of protecting the Buddha's fruit, and the other is to inquire about the causes and conditions of protecting the practice of the Ten Bhumis (Dasabhumi).
Sutra: The Buddha said that Bodhisattvas transform the four kinds of beings.
Explanation: From below begins the Tathagata's formal proclamation. In terms of meaning, it is divided into three parts. First is the Sunyata (emptiness) chapter, clarifying the practice of self-benefit, answering the previous question. Second is the Teaching chapter, clarifying the practice of benefiting others, answering the second question. Finally, the Two Truths chapter, clarifying the principles on which the two protections are based. Regarding answering the first question, in terms of meaning, it is divided into two parts. First is the formal explanation of Sunyata, then 'when the Buddha preached the Dharma', explaining that the assembly at that time received benefits. In the part of formally explaining Sunyata, it is again divided into two parts. First is stating the purpose and formally explaining.
后白佛言下。問答重釋。此即標宗正釋。然釋此文。自有二說。若依本記。文別有三。一所化之境。二能化之智。三是為下結成化體。言菩薩化四生者。所化境也。四生有三義。一形色四生。謂胎卵濕化。二小乘心神四生。一一闡提。二我見。三怖畏生死聲聞。四自利行緣覺。三大乘心神四生。謂樂三有有二人。一樂大乘闡提。二執著我見。是大乘外道。不樂三有有二人。一人即是二乘。不樂生死。不樂涅槃。一人即是菩薩。此三四生。即所化之境。故言菩薩化四生也。言不觀色如至二諦者。自下第二能化之智。見諸法如如。同一無相。文別有三。一約法。二解釋。三結成。第一約法。略舉五條。一五陰。二眾生。三佛果。四菩薩。五真妄。五陰是生死假人所依。眾生我人是能依。四德佛果。是出世依處。解云。佛果四德。即是能化菩薩所依止處。是故經云。菩薩化生。不論于佛知見壽者。菩薩是能依。就菩薩有三。一位。二人。三法。位者即有三種。一未知欲知。是十信。名為知。二十解十行。名為見。三護知即壽者。從十回向。至金剛。所言壽者。能護智慧壽命。使不斷失也。人者。文言菩薩。法者。文云六度等。舉人慾法也。五真妄者。文言二諦。如生死為俗。出世為真也。解釋有二。一總。二列。總者。文言
是故一切法性真實空。分為五義。一者立名。謂真實空。真如實際等(大般若十二名等)。二相不定。有無等三義。能知可知。更無別體。解云。本覺反照自體第九識。即智度論第一義悉檀。四略分拆。道前不凈。道后凈。有垢無垢。五廣分拆。謂十六空。十八空等。別者有五。一文言不來不去。是生死空。二文言無生無滅。是涅槃空。生死是來。涅槃是滅。無去即無來。所以是生死空。無生故無滅。所以涅槃空。三文言同真際。道前如。四文言等法性。道后如。實際無窮。法性無斷。無窮故無前。不斷故無後。五者。結有三。一者。標無人法二我。文言無二無別。無二是人無我。無別是法無我。我對我所。故成二。萬法不同。故成別。二總結。文言如虛空。總結二無我也。三別結。文言無我我所。別結人空。文言無所有相。別結法空也。
第三結成。如上觀解。即是十地般若。故金剛經云。無為法而有差別。即用無為。為菩薩體。今解不爾。菩薩化生。文別有四。一總標能化所化。二不觀色下。別釋能所化空。三是故一切下。結成空義。四是為菩薩下。結成護體。此即初也。言四生者。如瑜伽第二捲雲。云何卵生。謂諸有情。破㲉而生。如鵝雁等。云何胎生。謂諸有情。胎所纏裹剖胎而生。如象馬等。云何濕
【現代漢語翻譯】 現代漢語譯本：因此，一切法的自性都是真實空性的。可以分為五個方面來理解。第一，建立名稱，稱之為真實空、真如實際等（如同《大般若經》中的十二種名稱等）。第二，相狀不定，具有有、無等三種含義。能知和可知，除此之外沒有別的本體。解釋說，本覺反照自體第九識，就是《智度論》中的第一義悉檀（paramārtha-satya，勝義諦）。第四，簡略地劃分，道前是不凈的，道后是清凈的，有垢和無垢。第五，廣泛地劃分，就是指十六空、十八空等。 特別之處有五個方面。第一，文句上說『不來不去』，這是生死空。第二，文句上說『無生無滅』，這是涅槃空。生死是來，涅槃是滅。沒有去就沒有來，所以是生死空。沒有生就沒有滅，所以是涅槃空。第三，文句上說『同真際』，是道前的如（tathatā，如如）。第四，文句上說『等法性』，是道后的如。實際無窮盡，法性沒有斷絕。因為無窮盡所以沒有前，因為不斷絕所以沒有後。第五，總結有三個方面。第一，標明無人法二我，文句上說『無二無別』。無二是人無我（pudgala-nairātmya，人無我），無別是法無我（dharma-nairātmya，法無我）。我（ātman，我）和我的所有（ātmanīya，我所）構成二，萬法不同構成別。第二，總結，文句上說『如虛空』，總結了二無我。第三，分別總結，文句上說『無我我所』，分別總結了人空。文句上說『無所有相』，分別總結了法空。 第三，總結成就。像上面那樣觀察理解，就是十地（daśa-bhūmi，十地）的般若（prajñā，智慧）。所以《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經）說，『無為法而有差別』，就是用無為（asaṃskṛta，無為）作為菩薩（bodhisattva，菩薩）的本體。現在解釋不是這樣。菩薩的化生，文句上分別有四個方面。第一，總標能化和所化。第二，從『不觀色』開始，分別解釋能化和所化的空性。第三，從『是故一切』開始，總結成就空義。第四，從『是為菩薩』開始，總結成就護持本體。這就是最初的含義。說到四生，如《瑜伽師地論》（Yogācārabhūmi-śāstra，瑜伽師地論）第二卷所說：『什麼是卵生？就是指那些有情，破卵而出生的，如鵝、雁等。什麼是胎生？就是指那些有情，被胎所包裹，剖開胎而出生的，如象、馬等。什麼是濕生？』
【English Translation】 English version: Therefore, the nature of all dharmas is truly emptiness. It can be divided into five aspects. First, establishing names, such as true emptiness, Suchness-Reality (tathatā-bhūta-koṭi, 真如實際), etc. (like the twelve names in the Mahāprajñāpāramitā Sūtra, 大般若經). Second, the characteristics are uncertain, having three meanings such as existence and non-existence. What can be known and what is knowable, there is no other entity besides these. It is explained that the original awareness reflecting back on its own ninth consciousness is the ultimate truth (paramārtha-satya, 勝義諦) discussed in the Mahāprajñāpāramitopadeśa (智度論). Fourth, briefly dividing, before the path is impure, after the path is pure, with defilements and without defilements. Fifth, extensively dividing, referring to the sixteen emptinesses, eighteen emptinesses, etc. There are five special aspects. First, the wording says 'neither coming nor going,' which is the emptiness of saṃsāra (生死空). Second, the wording says 'neither arising nor ceasing,' which is the emptiness of nirvāṇa (涅槃空). Saṃsāra is coming, nirvāṇa is ceasing. Without going, there is no coming, so it is the emptiness of saṃsāra. Without arising, there is no ceasing, so it is the emptiness of nirvāṇa. Third, the wording says 'same as the limit of reality,' which is Suchness (tathatā, 如如) before the path. Fourth, the wording says 'equal to the nature of dharmas,' which is Suchness after the path. Reality is infinite, and the nature of dharmas is not cut off. Because it is infinite, there is no before; because it is not cut off, there is no after. Fifth, there are three aspects of conclusion. First, indicating the two forms of selflessness: selflessness of person and selflessness of phenomena. The wording says 'neither two nor different.' 'Neither two' is the selflessness of person (pudgala-nairātmya, 人無我), and 'neither different' is the selflessness of phenomena (dharma-nairātmya, 法無我). Self (ātman, 我) and what belongs to self (ātmanīya, 我所) constitute two, and the myriad dharmas being different constitute difference. Second, summarizing, the wording says 'like space,' summarizing the two selflessnesses. Third, concluding separately, the wording says 'no self and what belongs to self,' separately concluding the emptiness of person. The wording says 'the aspect of having nothing,' separately concluding the emptiness of phenomena. Third, concluding the accomplishment. Observing and understanding as above is the prajñā (prajñā, 智慧) of the ten bhūmis (daśa-bhūmi, 十地). Therefore, the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra, 金剛般若波羅蜜經) says, 'Unconditioned dharmas have differences,' which means using the unconditioned (asaṃskṛta, 無為) as the essence of a bodhisattva (bodhisattva, 菩薩). The current explanation is not like this. The manifested birth of a bodhisattva has four aspects in the wording. First, generally indicating what can transform and what is transformed. Second, starting from 'not observing form,' separately explaining the emptiness of what can transform and what is transformed. Third, starting from 'therefore, all,' concluding the accomplishment of the meaning of emptiness. Fourth, starting from 'this is a bodhisattva,' concluding the accomplishment of protecting the essence. This is the initial meaning. Speaking of the four births, as the second volume of the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra, 瑜伽師地論) says: 'What is egg-birth? It refers to those sentient beings who are born by breaking out of an egg, such as geese, swans, etc. What is womb-birth? It refers to those sentient beings who are wrapped in a womb and born by splitting the womb, such as elephants, horses, etc. What is moisture-birth?'
生。謂諸有情。隨因一種濕氣而生。如蛾蝎等。云何化生。謂諸有情。業增上故。具足六處而生。或復不具。如天那落迦全。及人鬼傍生一分。
經。不觀色如受想行識如。
釋曰。自下第二別釋能所化空。文別有二。初明所化生法二空。后菩薩如下。明能化生法二空。前中有二。初明所化法空。后明所化生空。此即初也。言不觀色如者。不觀之言。通下諸句。然不觀色如。諸說不同。一依本記云。若化不觀如。觀如即不化。今說化生。故言不觀如也。下不觀言。皆應準此。一云。不觀色如者。不觀色如。以所執如無所觀故。是依主釋。一云。不觀色及如。皆是所執。無所觀故(是相違釋)。余皆準此。一云。見色之如。如即是空。空無所有。故說不觀如。清辨等宗。一云。理實菩薩化有情時。見彼五陰及真如。而不分別是色是如。故言不觀。是故瑜伽菩薩地云。菩薩觀行。隨事所。隨如所。不作是事。是事是如。下皆準此。是故菩薩。用而常寂。寂而常用。受等四蘊。準色應知。
經。眾生我人(至)壽者如。
釋曰。第二所化生空。謂五蘊上。計我以為眾生。我及人等。情有理無。故說為空。或於蘊上。計我為常樂我凈。或於蘊上。如其所應。計識蘊為智者。色蘊一分。眼為見者。行蘊
【現代漢語翻譯】 現代漢語譯本 生。什麼叫做濕生？是指那些有情眾生，憑藉某種濕氣而產生，比如飛蛾、蝎子等。什麼叫做化生？是指那些有情眾生，由於業力的增長，具足六根而生，或者不完全具足。比如天道和地獄道的眾生是完全化生，而人道、鬼道和傍生道則有一部分是化生。
經：不觀色如，受、想、行、識如。
釋：下面第二部分分別解釋能化和所化的空性。文分兩部分。首先說明所化生的法和生都是空性的，然後菩薩以下說明能化生的法和生都是空性的。前面部分又分為兩部分，首先說明所化法是空性的，然後說明所化生是空性的。這裡是第一部分。說『不觀色如』，『不觀』這兩個字，可以通用於下面的所有句子。然而，對於『不觀色如』，有多種不同的說法。一種是根據本記所說，如果化生時不觀如，觀如就不化生。現在說的是化生，所以說不觀如。下面的『不觀』都應該按照這個原則理解。一種說法是，『不觀色如』，是不觀色和如，因為所執著的如沒有可以觀的。這是依主釋。一種說法是，不觀色以及如，都是所執著的，沒有可以觀的（這是相違釋）。其餘的都按照這個原則理解。一種說法是，見到色的如，如就是空，空無所有，所以說不觀如。這是清辨等宗的觀點。一種說法是，實際上菩薩化度有情眾生時，見到他們的五蘊和真如，但不分別哪個是色，哪個是如，所以說不觀。因此，《瑜伽師地論·菩薩地》說，菩薩的觀行，隨事所，隨如所，不作是事，是事是如。下面的都按照這個原則理解。所以菩薩，用而常寂，寂而常用。受等四蘊，可以參照色蘊來理解。
經：眾生、我、人，乃至壽者如。
釋：第二部分是所化生空。是指在五蘊之上，執著有我，以為是眾生、我以及人等，情有理無，所以說是空。或者在五蘊之上，執著我是常、樂、我、凈。或者在五蘊之上，根據情況，執著識蘊是智者，色蘊的一部分，眼睛是見者，行蘊...
【English Translation】 English version Birth. What is meant by 'born from moisture'? It refers to sentient beings that are born relying on a kind of moisture, such as moths and scorpions. What is meant by 'born by transformation'? It refers to sentient beings that, due to the increase of karma, are born complete with the six sense bases, or not completely complete. For example, beings in the heavens and hells are entirely born by transformation, while humans, ghosts, and animals are partially born by transformation.
Sutra: Not observing form as suchness, feeling, perception, volition, consciousness as suchness.
Commentary: The second part below separately explains the emptiness of the transformer and the transformed. The text is divided into two parts. First, it explains that the phenomena and birth of what is transformed are empty. Then, from the bodhisattva onwards, it explains that the phenomena and birth of what transforms are empty. The first part is further divided into two parts: first, it explains that the transformed phenomena are empty, and then it explains that the transformed birth is empty. This is the first part. Saying 'not observing form as suchness', the words 'not observing' can be applied to all the sentences below. However, regarding 'not observing form as suchness', there are various different explanations. One is according to the original record, which says that if one does not observe suchness during transformation, observing suchness means not transforming. Now we are talking about transformation, so it says 'not observing suchness'. The 'not observing' below should all be understood according to this principle. One explanation is that 'not observing form as suchness' means not observing form and suchness, because the suchness that is clung to has nothing to observe. This is an appositional explanation. One explanation is that not observing form and suchness are both what is clung to, and there is nothing to observe (this is an opposing explanation). The rest should be understood according to this principle. One explanation is that seeing the suchness of form, suchness is emptiness, and emptiness has nothing, so it says 'not observing suchness'. This is the view of Qingbian and other schools. One explanation is that, in reality, when a bodhisattva transforms sentient beings, they see their five aggregates and true suchness, but they do not distinguish which is form and which is suchness, so it says 'not observing'. Therefore, the Yogacarabhumi-sastra says, 'The bodhisattva's contemplation follows the event, follows the suchness, and does not make this event, this event is suchness.' The following should all be understood according to this principle. Therefore, the bodhisattva uses it constantly in stillness, and is still constantly in use. The four aggregates of feeling, etc., can be understood by referring to the aggregate of form.
Sutra: Sentient beings, self, person, up to life-span as suchness.
Commentary: The second part is the emptiness of what is transformed. It refers to, on top of the five aggregates, clinging to a self, thinking it is sentient beings, self, and person, etc., which is emotional but without reason, so it is said to be empty. Or, on top of the aggregates, clinging to the self as permanent, blissful, self, and pure. Or, on top of the aggregates, according to the situation, clinging to the consciousness aggregate as the wise one, a part of the form aggregate, the eye as the seer, the volition aggregate...
一分。命等為壽者。亦是情有理無。所執情故。說為生空。諸宗同異。如宗中說。
經。菩薩如(至)二諦如。
釋曰。自下第二能化生法二空。言菩薩如者。能化生空。所執菩薩。理非有故。六度四攝一切行如者。能化法空。能成菩薩六度等行。理非有故。二諦如者。非但能觀。所觀亦空。故言二諦如也。
經。是故一切(至)無所有相。
釋曰。第三結成空義。文別有二。初結一切法空。是故陰入下。結成二科空義。此上空相。義如本記。故不列敘。
經。是為菩薩(至)般若波羅蜜。
釋曰。第四結成護體。
經。白佛言(至)為化眾生耶。
釋曰。第二問答重釋。文別有三。初明實相般若。次白佛言下。明觀照般若。后此經名味句下。贊文字般若。就實相中。先問。后答。此即問也。問有三意。初領上說。謂若諸法皆空爾者。次舉化事。謂護化眾生。后正設難。謂若皆空云何有菩薩化眾生耶。若依本記。釋難意云。若觀空則不能化。若言化則不觀空。二義相違。化云何成。
經。大王法性色(至)常樂我凈。
釋曰。自下第二如來正答。文別有三。初明依真觀空不化。后辨依俗能化眾生。前中有四。一舉境。二辨觀。三徴詰。四釋通。此舉境
【現代漢語翻譯】 現代漢語譯本 一分：認為『命』等同於『壽者』，這是情感上的執著，但道理上講不通。因為執著于情感，所以說是『生空』（Śūnyatā，空性）。各宗派之間的同異之處，就像宗義中所說的那樣。
經：菩薩如（乃至）二諦如。
釋：下面第二部分是能化生法的二空。『菩薩如』，指的是能化生的空性，因為所執著的菩薩，在道理上是不存在的。『六度四攝一切行如』，指的是能化之法的空性，能夠成就菩薩六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等行為的法，在道理上也是不存在的。『二諦如』，指的不僅是能觀的空，所觀的也是空，所以說是『二諦如』。
經：是故一切（乃至）無所有相。
釋：第三部分總結空性的意義。文句上分為兩部分。首先總結一切法空，『是故陰入』以下，總結前述兩科的空義。以上所說的空相，意義如同本記所記載，所以不再一一列舉。
經：是為菩薩（乃至）般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。
釋：第四部分總結護持主體。
經：白佛言（乃至）為化眾生耶？
釋：第二部分是問答重釋。文句上分為三部分。首先闡明實相般若（Prajñā，智慧），其次『白佛言』以下，闡明觀照般若，最後『此經名味句』以下，讚歎文字般若。就實相般若中，先是提問，然後是回答。這裡是提問。提問有三個用意。首先是領會上面的說法，即如果諸法皆空的話；其次是舉出化度眾生的事情，即護持化度眾生；最後是正式提出疑問，即如果一切皆空，怎麼會有菩薩化度眾生呢？如果按照本記的解釋，是爲了解釋這個疑問，即如果觀空就不能化度眾生，如果說化度眾生，那就不是觀空，這兩種意義是相互矛盾的，化度眾生怎麼能夠成就呢？
經：大王法性色（乃至）常樂我凈。
釋：下面第二部分是如來（Tathāgata，佛）正式回答。文句上分為三部分。首先闡明依據真諦（Paramārtha-satya，勝義諦）觀空而不化度眾生，然後辨明依據俗諦（Saṃvṛti-satya，世俗諦）能夠化度眾生。前面一部分中有四個方面。一是舉出所觀之境，二是辨明觀照，三是提出詰問，四是解釋通達。這裡是舉出所觀之境。
【English Translation】 English version A portion: Considering 'life' equivalent to 'the living being' (壽者), this is an emotional attachment, but logically untenable. Because of attachment to emotion, it is said to be 'Śūnyatā' (生空, emptiness). The similarities and differences between various schools are as described in the doctrines.
Sūtra: 'Bodhisattva as...' (up to) 'Two Truths as...'
Commentary: The second part below discusses the emptiness of the phenomena that can transform beings. 'Bodhisattva as...' refers to the emptiness of that which can transform beings, because the Bodhisattva that is clung to is not logically existent. 'Six Pāramitās (六度) and Four Saṃgrahavastus (四攝) and all practices as...' refers to the emptiness of the Dharma that can transform, the Dharma that can accomplish the Bodhisattva's Six Pāramitās (佈施, 持戒, 忍辱, 精進, 禪定, 智慧) and other practices is also not logically existent. 'Two Truths as...' refers to not only the emptiness of that which can observe, but also the emptiness of that which is observed, hence it is said 'Two Truths as...'
Sūtra: 'Therefore, all...' (up to) 'the characteristic of having nothing.'
Commentary: The third part concludes the meaning of emptiness. The text is divided into two parts. First, it concludes the emptiness of all Dharmas, from 'Therefore, the skandhas and entrances...' onwards, it concludes the meaning of emptiness of the aforementioned two categories. The meaning of the above-mentioned characteristics of emptiness is as recorded in the original commentary, so it will not be listed one by one.
Sūtra: 'This is the Bodhisattva...' (up to) 'Prajñāpāramitā (般若波羅蜜, perfection of wisdom).'
Commentary: The fourth part concludes the protection of the entity.
Sūtra: 'He said to the Buddha...' (up to) 'to transform sentient beings?'
Commentary: The second part is a re-explanation through questions and answers. The text is divided into three parts. First, it clarifies the Prajñā (般若, wisdom) of the true nature; second, from 'He said to the Buddha...' onwards, it clarifies the Prajñā of contemplation; and finally, from 'The name and meaning of this Sūtra...' onwards, it praises the Prajñā of words. Within the Prajñā of true nature, there is first a question, then an answer. This is the question. There are three intentions in the question. First, to understand the above statement, that is, if all Dharmas are empty; second, to raise the matter of transforming sentient beings, that is, protecting and transforming sentient beings; and finally, to formally raise the question, that is, if everything is empty, how can there be Bodhisattvas transforming sentient beings? According to the original commentary, it is to explain this question, that is, if one contemplates emptiness, one cannot transform sentient beings; if one says one is transforming sentient beings, then one is not contemplating emptiness. These two meanings are contradictory, how can transforming sentient beings be accomplished?
Sūtra: 'Great King, the Dharma-nature of form...' (up to) 'eternal, joyful, self, and pure.'
Commentary: The second part below is the Tathāgata's (如來, Buddha's) formal answer. The text is divided into three parts. First, it clarifies that according to the Paramārtha-satya (真諦, ultimate truth), one contemplates emptiness and does not transform sentient beings; then it clarifies that according to the Saṃvṛti-satya (俗諦, conventional truth), one can transform sentient beings. There are four aspects in the first part. First, it raises the object of observation; second, it clarifies the contemplation; third, it raises questions; and fourth, it explains and understands. Here, it raises the object of observation.
也。若依本記。境有二種。一者。五蘊。是地前境。二者。常樂我凈。是地上境。今解不爾。五蘊是所依境。常樂是能依境。如此二種境。通地前地上。
經。不住色(至)不住非非色。
釋曰。第二辨觀。文別有二。初觀色陰。后類釋四陰。此即初也然釋此文。諸說不同。一本記云。不住色者。第一句遮色。色是色蘊。即質礙義。非色者。第二句遮四蘊。即了別心等。非非色者。第三句重遮色心。若具應言不住非色非非色。為存略故。但言非非色。此意釋云。能緣之智。觀彼真如。離色。離非色。雙離色非色也。一云。言不住者。謂內證智不執著故。名為不住。如攝大乘。色有三種。一分別色。即是遍計所執。二種類色。是依他起。三法性色。是圓成實。由三無性。遣三性色。故言不住色。乃至不住非非色。一云。法性真如。離四句。絕百非。言不住色等者。若具應言不住色。不住非色。不住亦色亦非色。不住非色非非色。以存略故。除第三句。及第四句中非色兩字。
經。乃至非非住。
釋曰。第二類釋四蘊。而言不住非非住者。為存略故。舉后攝前。
經。何以故。
釋曰。第三徴詰。此有兩釋。一云。豈不真如皆是一體。何故別釋諸蘊如耶。一云。既有真諦。如何不住
【現代漢語翻譯】 也。如果按照原本的記載，境有兩種。第一種是五蘊（色、受、想、行、識，構成個體存在的五個要素），這是地前境（凡夫境界）。第二種是常樂我凈（永恒、喜樂、真我、清凈），這是地上境（聖者境界）。現在解釋不是這樣。五蘊是所依境（被依靠的境界），常樂是能依境（能依靠的境界）。這兩種境，通於地前和地上。
經：不住色（乃至）不住非非色。
釋曰：第二辨觀（辨別觀照），文別有二。首先觀色陰（色蘊），然後類推解釋四陰（受、想、行、識四蘊）。這裡是開始。然而解釋這段文字，各種說法不同。一種記載說，『不住色』，第一句是遮止。是色蘊（物質），即質礙義（具有形質和阻礙的性質）。『非色』，第二句是遮止四蘊（受、想、行、識），即了別心等（具有識別作用的心等）。『非非色』，第三句是再次遮止色心（物質和精神）。如果完整地說，應該說『不住非色非非色』。爲了簡略，只說『非非色』。這個意思解釋說，能緣之智（能夠認知的智慧），觀照那個真如（事物的真實本性），離開色，離開非色，雙重離開色和非色。一種說法是，說『不住』，是說內證智（內在證悟的智慧）不執著，所以叫做『不住』。如《攝大乘論》所說，色有三種。一是分別色（由分別產生的色），即是遍計所執（虛妄分別所執著的）。二是種類色（由因緣產生的色），是依他起（依賴其他事物而生起的）。三是法性色（事物本性的色），是圓成實（圓滿成就的真實）。由於三無性（三種無自性），遣除三性色（三種性質的色），所以說『不住色』，乃至『不住非非色』。一種說法是，法性真如（事物本性的真實如如），離開四句（四種判斷方式），斷絕百非（否定一切錯誤的觀點）。說『不住色』等，如果完整地說，應該說『不住色，不住非色，不住亦色亦非色，不住非色非非色』。爲了簡略，省略了第三句，以及第四句中『非色』兩個字。
經：乃至非非住。
釋曰：第二類推解釋四蘊。說『不住非非住』，是爲了簡略，舉出最後一個來概括前面的。
經：何以故？
釋曰：第三征詰（提出疑問）。這有兩種解釋。一種說法是，難道真如（事物的真實本性）不是一體的嗎？為什麼分別解釋諸蘊（五蘊）呢？一種說法是，既然有真諦（真實不虛的道理），為什麼不住（不執著）呢？
【English Translation】 Also. According to the original record, there are two kinds of realms. The first is the Five Skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence), which is the realm before the ground (the realm of ordinary people). The second is Eternity, Bliss, Self, and Purity, which is the realm above the ground (the realm of sages). The current interpretation is not like this. The Five Skandhas are the dependent realm (the realm to be relied upon), and Eternity and Bliss are the relying realm (the realm that can be relied upon). These two kinds of realms are common to both before and above the ground.
Sutra: Not dwelling in form (up to) not dwelling in not-non-form.
Explanation: The second distinguishes observation, and the text has two parts. First, observe the Skandha of Form, and then explain the other four Skandhas by analogy. This is the beginning. However, there are different interpretations of this text. One record says, 'Not dwelling in form,' the first sentence is to negate . * is the Skandha of Form (matter), which means having substance and obstruction. 'Non-form,' the second sentence is to negate the four Skandhas (feeling, perception, mental formations, and consciousness), which means the discriminating mind, etc. 'Not-non-form,' the third sentence is to negate form and mind again. If it were complete, it should be said 'not dwelling in non-form and not-non-form.' For the sake of brevity, only 'not-non-form' is said. This meaning explains that the wisdom that can cognize observes that Suchness (the true nature of things), leaving form, leaving non-form, doubly leaving form and non-form. One saying is that 'not dwelling' means that the inner realized wisdom does not cling, so it is called 'not dwelling.' As the Saṃgraha-mahāyāna-sūtra* says, there are three kinds of form. First, discriminated form, which is the completely imagined. Second, dependent form, which is dependent on others. Third, the form of Dharma-nature, which is the perfectly accomplished reality. Because of the three non-natures, the three natures of form are removed, so it is said 'not dwelling in form,' and even 'not dwelling in not-non-form.' One saying is that the Dharma-nature Suchness is apart from the four sentences and cuts off the hundred negations. Saying 'not dwelling in form,' etc., if it were complete, it should be said 'not dwelling in form, not dwelling in non-form, not dwelling in both form and non-form, not dwelling in neither non-form nor not-non-form.' For the sake of brevity, the third sentence and the words 'non-form' in the fourth sentence are omitted.
Sutra: Even not-non-dwelling.
Explanation: The second analogously explains the four Skandhas. Saying 'not dwelling in not-non-dwelling' is for the sake of brevity, using the last one to encompass the previous ones.
Sutra: Why?
Explanation: The third is questioning. There are two explanations for this. One saying is, isn't Suchness (the true nature of things) all one? Why explain the Skandhas (Five Skandhas) separately? One saying is, since there is Truth (the true and unwavering principle), why not dwell (not cling)?
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經。非色非非色如。
釋曰。第四釋通。亦有兩釋。一釋前徴。云非色如即是非非色如。應說三句。略故說二。一釋后徴。云如者空義。即是真性。空無所住。故云不住。
經。世諦故(至)一切生性實故。
釋曰。自下第二依俗能化眾生。于中有二。初明二緣故見所化眾生。后乃至下。明有能化眾生。前中有三。初言世諦故三假故者。出其二因。言世諦故者。有云。世諦三種。一云色諦。四大為性。二者心諦。識界為性。三者空諦。空界為性。言三假故者。即謂法假受假名假。次言名見眾生者標宗。依二因故。有所化人。後言一切生性實故者。重出因也。本記云。謂非勝義中。實性可得。而俗諦中。一切四生。亦有實性義。此依受假。或有本云。一切法性實故者。通約三假。
經。乃至亦名見。
釋曰。自下第二明有能化。于中有二。初約受假明有能化。后大王下。約名假以明能化。前中有二。初約正見。證有能化。后外道邪見。證其見義。七賢者。謂七方便。或可信行。法行。信解脫。見至。身證。慧解脫。俱解脫。廣如別章。四向四果。名為八聖。六十二見。義如別章。
經。大王(至)非非見一切法也。
釋曰。此依名假。證有能化。如經可知。
【現代漢語翻譯】 現代漢語譯本 經：既不是色（rupa，物質、形態）的如（tathata，真如、如是），也不是非色的如。
釋曰：第四個解釋是通用的。也有兩種解釋。一種解釋是針對前面的提問，說『非色如』就是『非非色如』，應該說三種情況，因為省略所以只說了兩種。另一種解釋是針對後面的提問，說『如』是空性的意思，也就是真性。空性沒有固定的住所，所以說『不住』。
經：因為世俗諦（samvriti-satya，世間俗諦）的緣故（乃至）一切眾生的自性是真實的緣故。
釋曰：從下面開始，第二部分是依靠世俗諦來教化眾生。其中分為兩部分。首先說明因為兩種緣故而見到所要教化的眾生，然後到『乃至下』，說明有能夠教化眾生的人。前一部分分為三點。首先說『因為世俗諦的緣故』，『因為三種假立的緣故』，這是提出兩種原因。說『因為世俗諦的緣故』，有人說，世俗諦有三種：第一種是色諦，以四大（地、水、火、風）為自性；第二種是心諦，以識界為自性；第三種是空諦，以空界為自性。說『因為三種假立的緣故』，就是指法假（dharma-prajnapti，法的假立）、受假（vedana-prajnapti，感受的假立）、名假（nama-prajnapti，名稱的假立）。其次說『名為見眾生』，這是標明宗旨，依靠兩種原因，有可以教化的人。後面說『一切眾生的自性是真實的緣故』，這是再次提出原因。本記中說，這不是在勝義諦（paramartha-satya，勝義諦）中，實性可以獲得，而是在世俗諦中，一切四生（卵生、胎生、濕生、化生）也有真實性的意義。這是依靠受假。或者有的版本說『一切法性是真實的緣故』，這是通用於三種假立。
經：乃至也名為見。
釋曰：從下面開始，第二部分說明有能夠教化的人。其中分為兩部分。首先是依據受假來說明有能夠教化的人，然後是『大王下』，依據名假來說明能夠教化的人。前一部分分為兩點。首先是依據正見（samyag-drsti，正確的見解），證明有能夠教化的人，然後是外道的邪見（mithya-drsti，錯誤的見解），證明這種見解的意義。七賢者，指的是七方便（sapta upayas，七種方便），或者可以指信行（sraddhanusarin，隨信行）、法行（dharmanusarin，隨法行）、信解脫（sraddha-vimukta，信解脫）、見至（drsti-prapta，見至）、身證（kaya-saksi，身證）、慧解脫（prajna-vimukta，慧解脫）、俱解脫（ubhayato-vimukta，俱解脫）。詳細內容可以參考其他章節。四向四果（catvari phalani，四沙門果）被稱為八聖（arya-astanga-marga，八聖道）。六十二見（sixty-two views），意義可以參考其他章節。
經：大王（乃至）不是非見一切法啊。
釋曰：這是依據名假，證明有能夠教化的人。如經文所說的那樣可以理解。
English version Sutra: It is neither the 'tathata' (suchness, thusness) of 'rupa' (form, matter), nor the 'tathata' of non-rupa.
Explanation: The fourth explanation is universal. There are also two explanations. One explanation addresses the previous question, saying that 'non-rupa tathata' is 'not non-rupa tathata,' and three cases should be stated, but because of brevity, only two are stated. The other explanation addresses the later question, saying that 'tathata' means emptiness, which is true nature. Emptiness has no fixed abode, so it is said to 'not abide'.
Sutra: Because of 'samvriti-satya' (conventional truth) (up to) because the nature of all beings is real.
Explanation: From below, the second part relies on 'samvriti-satya' to transform sentient beings. It is divided into two parts. First, it explains that because of two reasons, one sees the sentient beings to be transformed, and then to 'up to below,' it explains that there are those who can transform sentient beings. The former part is divided into three points. First, saying 'because of 'samvriti-satya',' 'because of the three provisionalities,' this is to present two causes. Saying 'because of 'samvriti-satya',' some say that there are three types of 'samvriti-satya': the first is 'rupa-satya,' whose nature is the four great elements (earth, water, fire, wind); the second is 'citta-satya,' whose nature is the realm of consciousness; the third is 'sunyata-satya,' whose nature is the realm of emptiness. Saying 'because of the three provisionalities,' it refers to 'dharma-prajnapti' (provisionality of dharma), 'vedana-prajnapti' (provisionality of feeling), and 'nama-prajnapti' (provisionality of name). Secondly, saying 'named seeing sentient beings,' this is to state the purpose, relying on two causes, there are people who can be transformed. Later, saying 'because the nature of all beings is real,' this is to present the cause again. The original record says that this is not in 'paramartha-satya' (ultimate truth), where reality can be obtained, but in 'samvriti-satya,' all four types of birth (oviparous, viviparous, moisture-born, and metamorphic) also have the meaning of reality. This relies on 'vedana-prajnapti'. Or some versions say 'because the nature of all dharmas is real,' this is universally applied to the three provisionalities.
Sutra: Even is also named seeing.
Explanation: From below, the second part explains that there are those who can transform. It is divided into two parts. First, it explains that there are those who can transform based on 'vedana-prajnapti,' and then 'Great King below,' it explains that there are those who can transform based on 'nama-prajnapti'. The former part is divided into two points. First, it proves that there are those who can transform based on 'samyag-drsti' (right view), and then the heretics' 'mithya-drsti' (wrong view), proves the meaning of this view. The seven sages refer to the 'sapta upayas' (seven expedients), or it can refer to 'sraddhanusarin' (faith-follower), 'dharmanusarin' (dharma-follower), 'sraddha-vimukta' (faith-liberated), 'drsti-prapta' (view-attained), 'kaya-saksi' (body-witness), 'prajna-vimukta' (wisdom-liberated), 'ubhayato-vimukta' (both-liberated). Detailed content can be found in other chapters. The four directions and four fruits ('catvari phalani', four fruits of asceticism) are called the eight noble ones ('arya-astanga-marga', noble eightfold path). The 'sixty-two views', the meaning can be found in other chapters.
Sutra: Great King (up to) is not not seeing all dharmas.
Explanation: This is based on 'nama-prajnapti' to prove that there are those who can transform. It can be understood as stated in the sutra.
【English Translation】 English translation line 1 English translation line 2
經。白佛言(至)云何照。
釋曰。自下第二問答分別觀照般若。先問。后答。今此問意。具如本記。有法者。是世俗境。非非法者。是真諦境。執諸法有。即增益謗。諸法非有。是損減謗。雙遮二謗。是故重言非非法。此難意云。為如俗諦有法故照。為如真諦非非法照。或可諸法同真際。等法性。離四句。絕百非。即是境空。如何般若有照用非。
經。大王(至)見非非法。
釋曰。自下第二如來正答。于中有二。初標宗略答。后法若下。依宗廣釋。此即略答。謂摩訶衍見非非法。以證空故。
經。法若非非法是名非非法空。
釋曰。自下依宗廣釋。于中有二。初廣釋非非法。后以般若波羅蜜空故下。釋能觀智照空及有。前中有二。初以非非法屬當空境。后歷門辨空。此即初也。謂所緣法若非非法者。于諸空中。名非非法空。
經。法性空(至)十二緣空。
釋曰。自下第二歷門辨空。于中有二。初歷門辨空。后是法下。以生等相釋成空義。此即初也。謂非非法空。曆法差別。便成七空。七法空者。諸法實性。本性自空。不由智力。名法性空。通下六門。二者五蘊。三十二處。四十八界。此三科門。義如上說。五者六大。所謂四大及與空識。六者四諦。七者十二緣
生。此上七門。皆是非非法。故說名為空。
經。是法即生(至)即空。
釋曰。自下第二以生等相。釋成空義。文別有二。初就識蘊。以釋空義。后乃至下。類釋四蘊及一切法。前中有四。一標宗。二類釋。三徴詰。四釋通。此即標宗。謂五蘊中有五相故。說名為空。言即生等。自有二義。一就體說。即謂大乘宗。諸識生時。從因而起。假說為生。是不相應行蘊所攝。以此假故。不同薩婆多。實而非假。不相應故。不同經部。即說色等。名為生等。二依時名。即諸說不同。薩婆多宗。生在未來。住滅二相。皆在現在。于現在中。自有兩說。一云。二相即有前後。一云。二相無有前後。大毗婆沙。具有兩說。順正理師。說無前後。今依大乘。生住二相。皆有現在。自有兩說。一勝軍師云。二相前後。先生后住。二護法等說無前後。故成唯識破上坐部。如何一念而有二時。是故依時。亦名即也。如是諸法。不成實故。即有即空。
經。剎那剎那(至)法滅。
釋曰。第二類釋。謂如初剎那。余諸剎那亦如是。法生法住法滅。梵音剎那。此云極促時也。具足應言即空。準可知故。略而不說。
經。何以故。
釋曰。第三外人徴詰。生滅相違。如前所說。不應同時。如何說言即生即滅
【現代漢語翻譯】 現代漢語譯本 生。以上這七種門徑，都是非是也非法，所以說名稱為空。
經。『此法即生（至）即空。』
釋曰。下面第二段以生等相，解釋成就空義。文義上分為兩部分。首先就識蘊，來解釋空義。之後乃至下文，以此類推解釋色、受、想、行四蘊以及一切法。前面部分有四點：一、標明宗旨；二、分類解釋；三、提出疑問；四、解釋通達。這裡就是標明宗旨，說明五蘊中有五種相狀，所以說名稱為空。說到『即生』等，自有兩種含義。一是就本體來說，即指大乘宗，各種識產生時，從因緣而起，假立名說為生，這是不相應行蘊所攝。因為是假立的緣故，不同於薩婆多部（Sarvastivada），認為是真實的而非假立的。因為是不相應的緣故，不同於經部（Sautrantika），直接說色等名為生等。二是依照時間來說，即各種說法不同。薩婆多部（Sarvastivada）認為，生在未來，住、滅二相都在現在。在現在中，又有兩種說法，一種認為，二相有前後順序，一種認為，二相沒有前後順序。《大毗婆沙論》（Mahavibhasa）中，兩種說法都有。順正理論師（Sammatīya）說沒有前後順序。現在依照大乘的觀點，生、住二相，都在現在。又有兩種說法，一是勝軍論師認為，二相有前後順序，先生后住。二是護法論師等認為沒有前後順序，所以《成唯識論》（Vijnaptimatrata-siddhi）駁斥上座部（Sthavira nikāya），怎麼可能一念之間而有二個時間？因此依照時間來說，也名為『即』。像這樣的諸法，不成實，所以即有即空。
經。『剎那剎那（至）法滅。』
釋曰。第二，分類解釋。就像最初的剎那，其餘的剎那也是這樣。法生、法住、法滅。梵語剎那（ksana），這裡翻譯為極短的時間。完整地說應該是『即空』，按照前面的可以知道，所以省略而不說。
經。『何以故？』
釋曰。第三，外人提出疑問。生滅是相互違背的，如前面所說，不應該同時存在，怎麼能說即生即滅？
【English Translation】 English version Birth. These above seven gates are all neither right nor wrong, therefore they are called empty.
Sutra: 'This dharma is immediately born (to) immediately empty.'
Commentary: The second section below uses the characteristics of birth, etc., to explain and establish the meaning of emptiness. The text is divided into two parts. First, it explains the meaning of emptiness based on the consciousness aggregate. Then, down to the following, it explains the other four aggregates and all dharmas by analogy. The first part has four points: 1. Stating the principle; 2. Classifying and explaining; 3. Raising questions; 4. Explaining and understanding. This is stating the principle, explaining that the five aggregates have five characteristics, so they are called empty. Speaking of 'immediately born,' etc., there are two meanings. One is in terms of substance, referring to the Mahayana school, when various consciousnesses arise, they arise from causes and conditions, and are provisionally called birth, which is included in the non-associated formations aggregate. Because it is provisional, it is different from the Sarvastivada (Sarvastivada), which considers it real and not provisional. Because it is non-associated, it is different from the Sautrantika (Sautrantika), which directly says that form, etc., are called birth, etc. The second is according to time, which means that various views differ. The Sarvastivada (Sarvastivada) believes that birth is in the future, and the phases of duration and cessation are all in the present. In the present, there are two views, one believes that the two phases have a sequence, and the other believes that the two phases have no sequence. The Mahavibhasa (Mahavibhasa) contains both views. The Sammatīya (Sammatīya) teacher says that there is no sequence. Now, according to the Mahayana view, both the phases of birth and duration are in the present. There are two views, one is that Master Shenggun believes that the two phases have a sequence, with birth preceding duration. The other is that Master Dharmapala (Dharmapala), etc., believe that there is no sequence, so the Vijnaptimatrata-siddhi (Vijnaptimatrata-siddhi) refutes the Sthavira nikāya (Sthavira nikāya), how can there be two times in one thought? Therefore, according to time, it is also called 'immediately.' Such dharmas are not real, so they are immediately existent and immediately empty.
Sutra: 'Moment by moment (to) dharma ceases.'
Commentary: Second, classifying and explaining. Just like the initial moment (ksana), the other moments are also like this. Dharma arises, dharma abides, dharma ceases. The Sanskrit word ksana (ksana) is translated here as an extremely short time. It should be fully stated as 'immediately empty,' which can be known according to the previous, so it is omitted.
Sutra: 'Why?'
Commentary: Third, an outsider raises a question. Birth and cessation are contradictory, as mentioned before, they should not exist simultaneously, how can it be said that they are immediately born and immediately cease?
等也。或復有無相違。如何說言即有即空。
經。九十剎那(至)九百生滅。
釋曰。第四世尊釋通。以九十小剎那。成一大念。一大念中一小剎那。復有九百生滅。是故前言生時即有滅也。或復多剎那為一念。是故念時假有非實。以非實故。即有即空。亦不相違。又大念時。分為三分。一分有三十三分。即成九十。一大念中。九十剎那。一剎那中。經九百生滅。若生滅合論。即有九百生滅。別論即有一千八百(一云九十剎那。經八萬一千生滅。方成一念。勘莊嚴論及大婆沙)。
經。乃至色一切法亦如是。
釋曰。此即第二類釋四蘊及一切法。謂如前識蘊。即住即滅。即有即空。乃至受想行色五蘊以外。從有後十二緣等諸門。亦如是。
經。以般若(至)一切法空。
釋曰。自下第二辨能觀智照空乃有。于中有二。初明照空及有。后善男子下。辨觀得失。前中有二。初明照空。后但法集故下。明其證有。是故本記分為兩節。初即無相。后即有相。言無相者。非但無所照。亦無能照。照無所照。是了義說。故大隻經名真實般若。言有相者。攝引凡聖。無量教門。有十地可修。佛果可得。無照說照。是不了義。故大品經云名相似般若。就證空中。文分為二。初明般若證境空相。后
【現代漢語翻譯】 現代漢語譯本 『等』也是如此。或者說有和無相互違背，如何能說既是有又是空呢？
經文：九十剎那（到）九百生滅。
解釋：第四世尊釋通認為，九十個小剎那組成一個大念。一個大念中的一個小剎那，又有九百個生滅。因此前面說生的時候就是滅的時候。或者多個剎那組成一個念頭，因此念頭產生時是假有而非實有。因為不是實有，所以既是有又是空，也不互相違背。又或者，一個大念頭，分為三份，一份有三十三個，就成了九十。一個大念頭中，有九十個剎那，一個剎那中，經歷九百個生滅。如果把生滅合起來說，就有九百個生滅，分開來說，就有一千八百個（一說九十個剎那，經歷八萬一千個生滅，才成為一個念頭。可以參考《莊嚴論》和《大婆沙論》）。
經文：乃至色一切法也是這樣。
解釋：這是第二類解釋四蘊以及一切法。就像前面的識蘊，既是住又是滅，既是有又是空。乃至受、想、行、色五蘊之外，從有的后十二緣等各種法門，也是這樣。
經文：以般若（到）一切法空。
解釋：從這裡開始，第二部分辨析能觀的智慧照見空性才成立。其中分為兩部分。首先說明照見空性以及有，然後在『善男子』之後，辨析觀照的得失。前面一部分分為兩部分，首先說明照見空性，然後在『但法集故』之後，說明其證得有。因此本記分為兩個章節，開始是無相，後面是有相。所說的無相，不僅僅是沒有所照見的，也沒有能照見的。照見沒有所照見的，這是了義的說法。所以《大智經》名為真實般若。所說的有相，是攝引凡夫和聖人，包含無量的教門，有十地可以修習，佛果可以證得。沒有照見而說照見，這是不了義的。所以《大品經》說名為相似般若。就證得空性而言，文分為兩部分，首先說明般若證得境界的空相，然後...
【English Translation】 English version 『Equality』 is also like this. Or else, existence and non-existence contradict each other. How can it be said that it is both existent and empty?
Sutra: Ninety kshanas (to) nine hundred arising and ceasing.
Explanation: The Fourth World Honored One, Shi Tong (釋通), believed that ninety small kshanas (剎那, moments) constitute one large thought (念). Within one large thought, one small kshana again has nine hundred arisings and ceasings. Therefore, it was said earlier that the moment of arising is also the moment of ceasing. Or, multiple kshanas constitute one thought; therefore, when a thought arises, it is provisionally existent but not truly existent. Because it is not truly existent, it is both existent and empty, and there is no contradiction. Furthermore, a large thought can be divided into three parts, with each part containing thirty-three, thus forming ninety. Within one large thought, there are ninety kshanas, and within one kshana, there are nine hundred arisings and ceasings. If arising and ceasing are discussed together, there are nine hundred arisings and ceasings; if discussed separately, there are one thousand eight hundred (one account says that ninety kshanas, experiencing eighty-one thousand arisings and ceasings, constitute one thought. Refer to the Treatise on Ornamentation (莊嚴論) and the Great Vibhasha (大婆沙論)).
Sutra: Even form (色) and all dharmas (法) are like this.
Explanation: This is the second type of explanation of the four aggregates (蘊) and all dharmas. Just like the preceding aggregate of consciousness (識蘊), it is both abiding and ceasing, both existent and empty. Even beyond the five aggregates of sensation (受), perception (想), volition (行), and form, from the twelve links of dependent origination (十二緣) and other doctrines, it is also like this.
Sutra: With prajna (般若, wisdom) (to) all dharmas are empty.
Explanation: From here onwards, the second part distinguishes that the wisdom of observation (能觀智) illuminating emptiness is established. Within this, there are two parts. First, it explains the illumination of emptiness and existence, and then after 『Good man (善男子)』, it distinguishes the gains and losses of contemplation. The first part is divided into two parts: first, it explains the illumination of emptiness, and then after 『But dharmas gather together (但法集故)』, it explains its attainment of existence. Therefore, this commentary is divided into two sections: the beginning is non-form (無相), and the latter is form (有相). What is meant by non-form is not only that there is nothing to be illuminated, but also that there is no illuminator. Illuminating that which has nothing to be illuminated is the definitive meaning. Therefore, the Great Wisdom Sutra (大智經) is called True Prajna (真實般若). What is meant by form is that it encompasses ordinary beings and sages, containing countless teachings, with the ten grounds (十地) to be cultivated and the fruit of Buddhahood (佛果) to be attained. Speaking of illumination without illumination is the provisional meaning. Therefore, the Great Perfection of Wisdom Sutra (大品經) says it is called Similar Prajna (相似般若). Regarding the attainment of emptiness, the text is divided into two parts: first, it explains the emptiness of the realm attained by prajna, and then...
因空下。辨一切法空之分齊。此即初也。般若波羅蜜者。是能觀智。有生等故。亦名為空。以智空故。能證三空。一不見緣者。不見十二緣。二不見諦者。不見四諦。三乃至一切者。不見六大法。乃至五陰有法空。此即從後向前釋也。言不見者。離分別見。故言不見。非謂不證故名不見。
經。內空(至)空空故空。
釋曰。第二辨一切法空之分齊。有十二種。謂內空等。然此空相。如智度論五十一說。然彼論本。卷數多少。諸本不定。或四十六。故彼文云。內謂內法。即內六處。此中眼由眼空。何以故。非常非壞。本性爾故。耳等亦然。外謂外法。即外六處。內外謂內外法。即十二處。準上應知。有為空。謂欲等三界。無為空者。無生無住。無異無滅。無始空者。謂無初中后可得。及無往來際可得。言性空者。彼云本性空。謂一切法本性。若有為法性。若無為法性。皆非三乘所作。第一義空者。彼云勝義空。謂涅槃此勝義。由勝義空。般若波羅蜜多者。如名可知。因空者。解云六度空。佛果空者。解云菩提涅槃空。空空故空者。智度論云。一切法空。此空由空空。又彼論云。問諸空后皆云非常非滅故。此義云何。答曰。若人不知此空。必墮二邊。若常若滅。所以者何。若諸法實有。則無滅義。墮在常中
【現代漢語翻譯】 現代漢語譯本 因空下。辨別一切法空的界限。這就是第一部分。般若波羅蜜（Prajnaparamita，智慧的完美）是能觀的智慧。因為有生等現象，所以也稱為空。因為智慧是空的，所以能證得三種空：一、不見緣，即不見十二因緣（十二緣起）；二、不見諦，即不見四諦（苦、集、滅、道）；三、乃至一切，即不見六大法（地、水、火、風、空、識），乃至五陰（色、受、想、行、識）有法空。這是從後向前解釋。說『不見』，是指遠離分別見，所以說『不見』，並非說不證得而稱為『不見』。
經：內空（乃至）空空故空。
釋：第二部分辨別一切法空的界限，有十二種，即內空等。然而這種空相，如《智度論》（Mahaprajnaparamita-sastra）第五十一卷所說。然而該論的原本，卷數多少，各個版本不定，或者四十六卷。所以該文說：『內』是指內法，即內六處（眼、耳、鼻、舌、身、意）。其中眼由眼空，為什麼呢？因為非常非壞，本性如此。耳等也是這樣。『外』是指外法，即外六處（色、聲、香、味、觸、法）。『內外』是指內外法，即十二處。參照上面應該知道。『有為空』，是指欲界、色界、無色界三界。『無為空』，是指無生、無住、無異、無滅。『無始空』，是指沒有最初、中間、最後可以得到，以及沒有往來邊際可以得到。說『性空』，該論說本性空，是指一切法的本性，如果有為法的本性，如果無為法的本性，都不是三乘（聲聞乘、緣覺乘、菩薩乘）所造作。『第一義空』，該論說勝義空，是指涅槃（Nirvana），這是勝義。由勝義空。般若波羅蜜多（Prajnaparamita），如名稱可知。『因空』，解釋為六度（佈施、持戒、忍辱、精進、禪定、智慧）空。『佛果空』，解釋為菩提（Bodhi，覺悟）涅槃（Nirvana）空。『空空故空』，《智度論》（Mahaprajnaparamita-sastra）說：一切法空，這種空由空空。又該論說：問：諸空之後都說非常非滅，這是什麼意思？答：如果人不知道這種空，必定墮入二邊，若常若滅。為什麼呢？如果諸法實有，就沒有滅的意義，墮在常中。
【English Translation】 English version Because of the emptiness of causes. Discriminating the limits of the emptiness of all dharmas. This is the first part. Prajnaparamita (the perfection of wisdom) is the wisdom that can observe. Because of phenomena such as birth, it is also called emptiness. Because wisdom is empty, it can realize the three emptinesses: first, not seeing conditions, that is, not seeing the twelve links of dependent origination (twelve nidanas); second, not seeing the truths, that is, not seeing the Four Noble Truths (suffering, accumulation, cessation, path); third, and so on, not seeing the six great elements (earth, water, fire, wind, space, consciousness), and even the emptiness of the five skandhas (form, feeling, perception, volition, consciousness). This is explaining from the end to the beginning. Saying 'not seeing' means being away from discriminating views, so it is said 'not seeing', not that it is called 'not seeing' because it is not realized.
Sutra: Inner emptiness (up to) emptiness of emptiness is emptiness.
Explanation: The second part discriminates the limits of the emptiness of all dharmas, there are twelve kinds, namely inner emptiness and so on. However, this aspect of emptiness, as stated in the Mahaprajnaparamita-sastra, volume 51. However, the original text of that treatise, the number of volumes varies, or 46 volumes. So the text says: 'Inner' refers to inner dharmas, that is, the six inner sense bases (eye, ear, nose, tongue, body, mind). Among them, the eye is empty because of the emptiness of the eye. Why? Because it is neither permanent nor destructible, its nature is so. The same is true for the ear and so on. 'Outer' refers to outer dharmas, that is, the six outer sense bases (form, sound, smell, taste, touch, dharma). 'Inner and outer' refers to inner and outer dharmas, that is, the twelve sense bases. According to the above, it should be known. 'Conditioned emptiness' refers to the three realms of desire, form, and formlessness. 'Unconditioned emptiness' refers to no birth, no dwelling, no change, no extinction. 'Beginningless emptiness' refers to not being able to obtain the beginning, middle, and end, and not being able to obtain the boundary of coming and going. Saying 'nature emptiness', the treatise says inherent nature emptiness, which refers to the inherent nature of all dharmas, whether it is the nature of conditioned dharmas or the nature of unconditioned dharmas, none of them are created by the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). 'Emptiness of the first principle', the treatise says ultimate emptiness, which refers to Nirvana, this is the ultimate meaning. Because of ultimate emptiness. Prajnaparamita, as the name suggests. 'Emptiness of causes' is explained as the emptiness of the six perfections (generosity, morality, patience, diligence, concentration, wisdom). 'Emptiness of the Buddha fruit' is explained as the emptiness of Bodhi (enlightenment) and Nirvana. 'Emptiness of emptiness is emptiness', the Mahaprajnaparamita-sastra says: all dharmas are empty, this emptiness is due to the emptiness of emptiness. Also, the treatise says: Question: After all the emptinesses, it is said that it is neither permanent nor destructible, what does this mean? Answer: If a person does not know this emptiness, they will surely fall into two extremes, either permanence or destruction. Why? If all dharmas are truly existent, there is no meaning of extinction, falling into permanence.
。如人云一舍入一舍。眼雖不見。不名為無。諸法亦爾。從本來世入現現在世。從現在世入過去世。如是則不滅。行者以有為患。用空破有。心復貴空著于空者。則墮斷滅。以是故。行是空以破有。亦不著空。離是二邊。以中道行。行是十八空。以大悲心。為度眾生。是故十八空后皆云非常非非滅。是名摩訶衍。若異此者。則是戲論狂人。于佛法中。空無所得。如人于珍寶聚中。取水精珠。眼見雖好。價無所直。廣如彼說。諸論同異。具如別章。
經。但法集故(至)名集故有。
釋曰。第二辨其照。有八有不同。若依本記。文有三節。初約三假。言法集故有者。是真實性。受集故有者。是依他性。名集故有者。是分別性。次辨因果有。言因集故有者。分別真實二種境界。能生心故。名之為因。言果集故有者。是依他性。從境生故。因之為果。后明階位。言十行故有者。此即道中。始從十信。乃至十地。是依他起。言佛果故有者。此即道后。是真實性。言乃至六道一切有者。此即道前。分別依他二種性也。今解八有。大分為三。一三假門。二四諦門。三界趣生等門。言三假者。如上序品引大品說。
經。因集故有(至)佛果故有。
釋曰。第二即四諦門。因集故有。即此集諦。是生死因。果
【現代漢語翻譯】 現代漢語譯本：譬如有人從一間房屋進入另一間房屋。眼睛雖然看不見（之前的房屋），但不能說它不存在。一切諸法也是如此，從本來的過去世進入現在的世，從現在的世進入未來的世。這樣，諸法就不會斷滅。修行者因為執著于『有』而感到苦惱，所以用『空』來破除『有』。如果內心又珍視『空』而執著于『空』，那就墮入了斷滅論。因此，修行『空』是爲了破除『有』，但也不執著于『空』，遠離這兩種極端，以中道而行。修行這十八空，以大悲心來度化眾生。所以，十八空之後都說『非常非非滅』，這就是摩訶衍（大乘）。如果不是這樣，那就是戲論，是狂人，在佛法中一無所得。就像有人在珍寶堆中，取了一顆水晶珠，眼睛看它雖然好看，但價值不高。更詳細的解釋，如其他地方所說。各種論的同異之處，詳細地記載在別的章節中。
經文：但法集故（至）名集故有。
解釋：第二是辨別其照。有八種『有』的不同。如果依照本記，文中有三個小節。首先，從三假的角度來說，『法集故有』，是真實性（Bhūtatathatā），『受集故有』，是依他性（Paratantra），『名集故有』，是分別性（Parikalpita）。其次，辨別因果之『有』，『因集故有』，分別真實和分別兩種境界，能夠產生心識，所以稱為『因』。『果集故有』，是依他性，從境界產生，因此是果。最後，說明階位，『十行故有』，這指的是修行道路中，從十信開始，直到十地，是依他起。『佛果故有』，這指的是修行道路之後，是真實性。『乃至六道一切有』，這指的是修行道路之前，是分別和依他兩種性質。現在解釋這八種『有』，大致分為三類：一是三假門，二是四諦門，三是界趣生等門。說到三假，就像上面序品引用《大品般若經》所說的那樣。
經文：因集故有（至）佛果故有。
解釋：第二是四諦門。『因集故有』，就是集諦（Samudaya），是生死輪迴的因。
【English Translation】 English version: For example, a person goes from one house to another. Although the eye does not see (the previous house), it is not called non-existent. All dharmas are also like this, from the original past life entering the present life, from the present life entering the future life. In this way, the dharmas will not be extinguished. The practitioner suffers from being attached to 'existence', so he uses 'emptiness' to break 'existence'. If the mind cherishes 'emptiness' and is attached to 'emptiness', then it falls into annihilationism. Therefore, practicing 'emptiness' is to break 'existence', but also not to be attached to 'emptiness', staying away from these two extremes, and walking the Middle Way. Practicing these eighteen emptinesses, with great compassion, is to liberate sentient beings. Therefore, after the eighteen emptinesses, it is said 'neither permanent nor non-annihilation', this is called Mahayana (Great Vehicle). If it is not like this, then it is frivolous talk, a madman, and nothing can be gained in the Buddhadharma. It's like someone in a pile of treasures, taking a crystal bead, although it looks good to the eye, its value is not high. A more detailed explanation, as said elsewhere. The similarities and differences of various treatises are recorded in detail in other chapters.
Sutra: But because of the accumulation of dharmas (to) because of the accumulation of names, there is existence.
Explanation: Second is to distinguish its illumination. There are eight different kinds of 'existence'. If according to the original record, there are three sections in the text. First, from the perspective of the three unrealities, 'because of the accumulation of dharmas, there is existence', this is Bhūtatathatā (Suchness), 'because of the accumulation of reception, there is existence', this is Paratantra (dependent nature), 'because of the accumulation of names, there is existence', this is Parikalpita (imagined nature). Secondly, distinguish the 'existence' of cause and effect, 'because of the accumulation of causes, there is existence', distinguishing the two realms of reality and discrimination, which can generate consciousness, so it is called 'cause'. 'Because of the accumulation of effects, there is existence', this is Paratantra, produced from the realm, therefore it is the effect. Finally, explain the stages, 'because of the ten practices, there is existence', this refers to the path of practice, starting from the ten faiths, up to the ten grounds, which is dependently arisen. 'Because of the Buddha fruit, there is existence', this refers to after the path of practice, which is Bhūtatathatā. 'Even all existence in the six realms', this refers to before the path of practice, which is the two natures of discrimination and dependence. Now explain these eight 'existences', roughly divided into three categories: one is the three unreality gate, the second is the Four Noble Truths gate, and the third is the realm of sentient beings, etc. Speaking of the three unrealities, it is like what the prologue quoted from the Prajnaparamita Sutra.
Sutra: Because of the accumulation of causes, there is existence (to) because of the Buddha fruit, there is existence.
Explanation: Second is the Four Noble Truths gate. 'Because of the accumulation of causes, there is existence', this is Samudaya (the truth of the accumulation of suffering), which is the cause of the cycle of birth and death.
集故有。即是苦諦。是生死果。十行故有。即是道諦。是涅槃因。謂從十信。乃至十地。五種十行。皆名道諦。不同薩婆多宗。苦忍已上。方名道諦。資糧加行。道諦攝故。佛果故有者。菩提涅槃。菩提是道諦一分。涅槃正是滅諦所攝。
經。乃至六道一切。
釋曰。第三界趣生等事差別有。乃至言含三界四生等有。是故結云一切有也。
經。善男子(至)不異於世間。
釋曰。自下第二辨觀得失。若依本記。即分為二。初辨得失。后示說處。得失中。從凡至佛。凡有七見。初一辨失。后六顯得。一虛妄見。謂十住前凡夫二乘。執有涅槃。即法我見。眾生等者人我見。是故不異世間也。具說如彼。二真實見。謂十信信真。十解解真。十行併成就不移動。以不動故不到。不到故不滅。不滅故無相。無相故亦無無相。是故一切法如也。三最勝見。謂十回向。明即體無相。三寶一體也。故涅槃云。三寶一體。又此菩薩。引二乘入迴向位也。四入位見。初地至七地。皆見第一義諦。是菩薩正位。一念具足八萬四千法門。五成就他見。八地證見第一義。見始圓足。但化他未足。欲成就他故。成就他見。所言能運載。名摩訶衍。下以如理為能運載。運是遷動義。載是成持義。行由如理。成持運動。故從生
【現代漢語翻譯】 現代漢語譯本：集諦之所以存在，即是苦諦，是生死的果報。道諦之所以存在，是因為有十種修行，是通往涅槃的原因。這十種修行指的是從十信位開始，直到十地位，這五種十行都屬於道諦。這與薩婆多部的觀點不同，他們認為只有苦忍以上才算是道諦，而資糧位和加行位都屬於道諦所攝。佛果之所以存在，是因為有菩提和涅槃。菩提是道諦的一部分，而涅槃則完全屬於滅諦所攝。
經文：乃至六道一切。
解釋：第三界中，根據眾生種類和生存狀態的不同而有差別。『乃至』一詞包含了三界四生等存在。因此總結說，一切存在。
經文：善男子（至）不異於世間。
解釋：下面第二部分辨析觀行的得失。如果按照本記的說法，可以分為兩部分。首先辨析得失，然後說明觀行的處所。在辨析得失中，從凡夫到佛，共有七種見解。首先辨析一種失誤，然後闡述六種所得。第一種是虛妄見，指的是十住位之前的凡夫和二乘行人，他們執著于有涅槃，這就是法我見。認為眾生等等同於人我見，所以他們的見解與世間凡夫沒有區別。詳細的解釋可以參考相關經文。第二種是真實見，指的是十信位的信真，十解位的解真，以及十行位的修行併成就，達到不動的境界。因為不動，所以不會到達；因為不會到達，所以不會滅亡；因為不滅亡，所以沒有相；因為沒有相，所以也沒有無相。因此，一切法都是如如不動的。第三種是最勝見，指的是十回向位，明白體性即是無相，三寶是一體的。所以《涅槃經》說，三寶是一體的。而且，這位菩薩引導二乘行人進入迴向位。第四種是入位見，指的是從初地到七地，都能見到第一義諦，這是菩薩的正位，一念之間具足八萬四千法門。第五種是成就他見，指的是八地菩薩證見第一義，見解開始圓滿具足，但教化他人還不夠充分，爲了成就他人，所以稱為成就他見。所說的能夠運載，稱為摩訶衍（Mahayana，大乘），下面會用『如理』來解釋能夠運載的含義。『運』是遷動的意思，『載』是成持的意思。修行因為如理，才能成就、保持和運動，所以從生
【English Translation】 English version: The existence of Samudaya (the origin of suffering) is identical to Dukkha Satya (the truth of suffering), which is the result of Samsara (the cycle of birth and death). The existence of the path is due to the ten practices, which are the cause of Nirvana. These ten practices refer to the stages from the Ten Faiths to the Ten Bhumis (grounds), and these five sets of ten practices are all considered part of the path. This differs from the Sarvastivada school, which believes that only from Ksanti (forbearance) onwards is considered the path, while the stages of preparation and application belong to the path. The existence of the fruit of Buddhahood is due to Bodhi (enlightenment) and Nirvana. Bodhi is a part of the path, while Nirvana is precisely included in Nirodha Satya (the truth of cessation).
Sutra: Even all the six realms.
Explanation: In the Third Realm, there are differences based on the types of beings and their states of existence. The word 'even' includes the existences of the Three Realms and the Four Kinds of Birth. Therefore, it is concluded that all exists.
Sutra: Good man (to) is not different from the world.
Explanation: The second part below analyzes the gains and losses of contemplation. According to the original notes, it can be divided into two parts. First, analyze the gains and losses, and then explain the place of contemplation. In the analysis of gains and losses, from ordinary beings to Buddhas, there are seven views. First, analyze one mistake, and then elaborate on six gains. The first is the false view, which refers to ordinary beings and practitioners of the Two Vehicles before the Ten Abodes, who are attached to the existence of Nirvana, which is the Dharma-self view. Thinking that sentient beings are equal to the person-self view, so their views are no different from those of ordinary people in the world. Detailed explanations can be found in relevant scriptures. The second is the true view, which refers to the true faith of the Ten Faiths, the true understanding of the Ten Understandings, and the practice and accomplishment of the Ten Practices, reaching the state of immovability. Because it is immovable, it will not arrive; because it will not arrive, it will not perish; because it does not perish, it has no form; because it has no form, it also has no formlessness. Therefore, all dharmas are suchness. The third is the supreme view, which refers to the Ten Dedications, understanding that the essence is formless, and the Three Jewels are one. Therefore, the Nirvana Sutra says that the Three Jewels are one. Moreover, this Bodhisattva guides practitioners of the Two Vehicles into the dedication position. The fourth is the entering-position view, which refers to the first to seventh Bhumis, where one can see the First Noble Truth, which is the correct position of the Bodhisattva, fully possessing 84,000 Dharma gates in a single thought. The fifth is the view of accomplishing others, which refers to the eighth Bhumi Bodhisattva who witnesses the First Noble Truth, and the view begins to be complete and sufficient, but the teaching of others is not sufficient, so it is called the view of accomplishing others. What is said to be able to carry is called Mahayana (Great Vehicle), and 'reason' will be used below to explain the meaning of being able to carry. 'Carry' means moving, and 'hold' means accomplishing and maintaining. Practice, because it is in accordance with reason, can accomplish, maintain, and move, so from birth
死出到薩婆若。以無到無出故。具說如彼。六次第見。是無間道。為解脫道作次第緣。故言即滅。為金剛便有堅利之用。故言金剛。亦名定者。以無間道。牢發解脫道。如定發慧。七解脫見。佛以一切智。見一切法。於一行中。行一切行。故名一切行。自下示其說處。總結七見。如光贊般若中說。今解不爾。辨觀得失。文別有二。初明妄見。名之為失。后明正觀。即名為得也。釋其妄見。義同本記。
經。于諸法而不動(至)亦如也。
釋曰。自下第二明正觀。文別有二。初明方便正觀。后明入位正觀。此即初也。謂十信已上。乃至十回向。皆作此觀。所觀空理。于諸法中。平等一味。無動轉相。無動轉故不到。到是生義。以無動故無生。無生故亦無滅相。無生無滅故。亦無有相。以相無故。對何說無相。故言無無相。以此義故。一切法皆如也。若依前解。而不動等。屬能觀心。即與此文諸法皆如。義便不順。
經。是即初地般若波羅蜜。
釋曰。第二明入位正觀。文別有二。初明正觀。后示說處。前中有三。初就位贊德。次標名贊德。后據用贊德。此即初也。釋位如上。意同本記。言八萬四千者。依俱舍論。三師說。故彼頌曰。有言諸法蘊。量如彼論說。或隨蘊等言。如實行對治。論曰。
【現代漢語翻譯】 現代漢語譯本：從死亡中解脫，到達薩婆若（Sarvajna，一切智）。因為沒有來處，所以也沒有去處。詳細的解釋就像前面所說的那樣。六個次第的見解，是無間道（Anantarya-marga，直接趨向解脫的道路），為解脫道（Vimukti-marga，通往解脫的道路）提供次第的因緣，所以說『即滅』。因為金剛（Vajra，比喻堅固的智慧）具有堅固銳利的作用，所以稱為『金剛』。也稱為『定』，因為無間道牢固地引發解脫道，就像禪定引發智慧一樣。七個解脫的見解，佛以一切智，見到一切法，於一行之中，行一切行，所以名為『一切行』。下面指示這些說法的出處，總結這七種見解，就像《光贊般若經》中所說的那樣。現在的解釋不是這樣，辨別觀的得失，文義上分為兩部分。首先說明虛妄的見解，稱之為『失』，然後說明正確的觀，就稱之為『得』。解釋虛妄的見解，意義與原本的記載相同。
經文：對於諸法而不動（直到）亦如也。
解釋：下面第二部分說明正確的觀。文義上分為兩部分，首先說明方便的正確觀，然後說明入位的正確觀。這裡是第一部分。指十信位以上，乃至十回向位，都作這樣的觀。所觀的空性之理，在諸法之中，平等一味，沒有動轉的相狀。因為沒有動轉，所以不到達。到達是生起的意思。因為沒有動，所以沒有生。沒有生，所以也沒有滅的相狀。沒有生沒有滅，所以也沒有有的相狀。因為相沒有了，對什麼說沒有相呢？所以說沒有沒有相。因為這個緣故，一切法都是如如不動的。如果按照前面的解釋，『而不動』等，屬於能觀的心，就與此文『諸法皆如』，意義上不順暢。
經文：這就是初地（Prthivi，歡喜地）的般若波羅蜜（Prajna-paramita，智慧到彼岸）。
解釋：第二部分說明入位的正確觀。文義上分為兩部分，首先說明正確的觀，然後指示說法的出處。前面一部分中有三個方面，首先就果位讚歎功德，其次標明名稱讚嘆功德，然後根據作用讚歎功德。這裡是第一方面。解釋果位就像上面所說的那樣，意思與原本的記載相同。說到八萬四千，依據《俱舍論》，是三位論師的說法。所以其中的頌詞說：『有人說諸法蘊，數量就像那部論中所說的那樣。或者隨著蘊等來說，就像實行對治一樣。』論中說：
【English Translation】 English version: To die and emerge into Sarvajna (Sarvajna, all-knowing). Because there is no coming, there is no going. The detailed explanation is as described before. The six successive views are the Anantarya-marga (Anantarya-marga, the path directly leading to liberation), providing successive conditions for the Vimukti-marga (Vimukti-marga, the path to liberation), hence the saying 'immediate cessation'. Because Vajra (Vajra, a metaphor for firm wisdom) has the function of being firm and sharp, it is called 'Vajra'. It is also called 'Samadhi', because the Anantarya-marga firmly initiates the Vimukti-marga, just as Samadhi initiates wisdom. The seven views of liberation, the Buddha, with all-knowing wisdom, sees all dharmas, and in one practice, practices all practices, hence it is called 'all practices'. Below indicates the source of these teachings, summarizing these seven views, as described in the 'Praise of Light Prajna Sutra'. The current interpretation is not like this; distinguishing the gains and losses of contemplation is divided into two parts in terms of meaning. First, explain the false views, calling them 'losses', and then explain the correct contemplation, which is called 'gains'. Explaining the false views, the meaning is the same as the original record.
Sutra: In all dharmas, without moving (until) also like this.
Explanation: Below, the second part explains the correct contemplation. In terms of meaning, it is divided into two parts: first, explain the expedient correct contemplation, and then explain the correct contemplation of entering the position. This is the first part. It refers to the positions above the ten faiths, up to the ten dedications, all practicing this contemplation. The principle of emptiness contemplated, in all dharmas, is equal and of one taste, without the appearance of moving or turning. Because there is no moving or turning, it does not reach. Reaching means arising. Because there is no moving, there is no arising. Because there is no arising, there is also no appearance of cessation. Because there is no arising and no cessation, there is also no appearance of existence. Because the appearance is gone, what is there to say there is no appearance? Therefore, it is said there is no non-appearance. Because of this reason, all dharmas are like this, unmoving. If according to the previous explanation, 'without moving' etc., belongs to the contemplating mind, then it is not consistent in meaning with this text 'all dharmas are like this'.
Sutra: This is the Prajna-paramita (Prajna-paramita, perfection of wisdom) of the first Bhumi (Prthivi, Joyful Ground).
Explanation: The second part explains the correct contemplation of entering the position. In terms of meaning, it is divided into two parts: first, explain the correct contemplation, and then indicate the source of the teachings. In the previous part, there are three aspects: first, praise the merits based on the position; second, mark the name and praise the merits; and then praise the merits based on the function. This is the first aspect. Explaining the position is as described above, the meaning is the same as the original record. Speaking of eighty-four thousand, according to the Abhidharmakosa, it is the saying of three masters. Therefore, the verse in it says: 'Some say the aggregates of dharmas, the number is as described in that treatise. Or according to the aggregates etc., it is like practicing the antidote.' The treatise says:
有諸師言。八萬法蘊。一一量等。法蘊足論。謂彼一一有六千頌。如對法中法蘊足說。或說法蘊隨蘊等言。一一差別。數有八萬。謂蘊處界等一一教門。名一法蘊。如實說者。所化有情貪嗔等。八萬行別。為對治彼八萬行故。世尊宣說八萬法蘊。若依正理。有三師說。前二師義。同於俱舍。彼破俱舍第三正義。故彼論云。此即順成隨蘊等言。無蘊等言。不為對治有情病行。唐捐而說。大毗婆沙。有六師說。廣如深密記。若依賢劫經。始從光曜度。終至分佈舍利度。合有三百五十功德門。一一各修六度。即二千一百。后將二千一百。對彼十法四大六衰。十十一一皆說二千一百。即二萬一千。又將二萬一千。對四眾生。一多貪。二多嗔。三多癡。四三毒等分。此四各有二萬一千。四個二萬一千。即有八萬四千。
經。即載名摩訶衍(或有本云即能運名摩訶衍)。
釋曰。第二就名贊德。梵音摩訶衍。此云大乘行。此即通前十地。義亦無失。
經。即滅為金剛亦名定。
釋曰。第三約用贊德。文別有二。初贊等覺。后讚妙覺。此即初也。謂第十地末後一念。能破二障。如金剛破物。
經。亦名一切行(至)波羅蜜中說。
釋曰。第二別讚妙覺。於一切行中。具一切行。故名一切行。即
【現代漢語翻譯】 現代漢語譯本 有老師們說，八萬法蘊（dharma-skandha，佛法的集合），每一個的量都相等。《法蘊足論》（Dharmaskandha-pada-shastra）說，它們每一個都有六千頌，就像《對法》（Abhidharma）中《法蘊足論》所說的那樣。或者說，法蘊隨著蘊等等的說法，每一個都有差別，數量有八萬。指的是蘊、處、界等等每一個教門，都稱為一個法蘊。如果如實地說，所教化的有情眾生有貪、嗔等等八萬種不同的行為。爲了對治這八萬種行為，世尊宣說了八萬法蘊。如果依據正理，有三位老師這樣說。前兩位老師的意義，和《俱舍論》（Abhidharmakosha）相同。他們破斥了《俱舍論》的第三種正確的意義。所以那部論說，這正是順應隨蘊等等的說法。沒有蘊等等的說法，不能對治有情眾生的病行，是白白地說。在《大毗婆沙論》（Mahavibhasa）中，有六位老師這樣說，詳細的記載在《深密記》（Samdhinirmocana-sutra-tika）中。如果依據《賢劫經》（Bhadrakalpika-sutra），開始從光曜度，最終到分佈舍利度，總共有三百五十個功德門。每一個都各自修六度（paramita，六種達到彼岸的方法），就是二千一百。之後將二千一百，對治十法、四大、六衰，十、十一、一都說二千一百，就是二萬一千。又將二萬一千，對治四種眾生：一、多貪；二、多嗔；三、多癡；四、三毒等分。這四種各有二萬一千，四個二萬一千，就是八萬四千。
經：即載名摩訶衍（Mahayana，大乘）（或者有的版本說，即能運名摩訶衍）。
釋：第二，就名稱讚美它的功德。梵語摩訶衍，這裡翻譯成大乘行。這可以貫通前面的十地（bhumi，菩薩修行的十個階段），意義也沒有缺失。
經：即滅為金剛亦名定。
釋：第三，從作用上讚美它的功德。文句上分為兩部分，首先讚美等覺（samata-jnana，平等智），然後讚美妙覺（sublime enlightenment）。這裡是第一部分。指的是第十地最後的一念，能夠破除二障（dvi-avarana，兩種障礙：煩惱障和所知障），就像金剛（vajra，一種堅硬的寶石，比喻智慧）能夠摧毀物體一樣。
經：亦名一切行（到）波羅蜜（paramita，到達彼岸）中說。
釋：第二，分別讚美妙覺。在一切行中，具備一切行，所以叫做一切行。即
【English Translation】 English version Some teachers say that the eighty-thousand dharma-skandhas (collections of Buddhist teachings) are each equal in quantity. The Dharmaskandha-pada-shastra (Treatise on the Foundations of the Dharma-skandhas) states that each of them contains six thousand verses, as described in the Abhidharma (collection of philosophical treatises) concerning the Dharmaskandha-pada. Alternatively, it is said that the dharma-skandhas, along with the skandhas (aggregates), etc., each have distinctions, totaling eighty thousand. This refers to each teaching within the categories of skandhas, ayatanas (sense bases), dhatus (elements), etc., being called a single dharma-skandha. To speak truthfully, sentient beings to be transformed have eighty thousand different types of conduct, such as greed and anger. To counteract these eighty thousand types of conduct, the World-Honored One (Buddha) proclaimed eighty thousand dharma-skandhas. According to correct reasoning, there are three teachers who say this. The meaning of the first two teachers is the same as that of the Abhidharmakosha (Treasury of Abhidharma). They refute the third correct meaning of the Abhidharmakosha. Therefore, that treatise says that this is precisely in accordance with the saying about skandhas, etc. The saying without skandhas, etc., cannot counteract the afflictions of sentient beings and is spoken in vain. In the Mahavibhasa (Great Commentary), there are six teachers who say this, as detailed in the Samdhinirmocana-sutra-tika (Commentary on the Explanation of the Profound Secrets Sutra). According to the Bhadrakalpika-sutra (Sutra of the Fortunate Aeon), starting from the radiance liberation and ending with the distribution of relics liberation, there are a total of three hundred and fifty doors of merit. Each of them cultivates the six paramitas (perfections) individually, which amounts to two thousand one hundred. Then, these two thousand one hundred are applied to the ten dharmas, four great elements, and six declines. For ten, eleven, and one, two thousand one hundred is spoken of in each case, which amounts to twenty-one thousand. Furthermore, these twenty-one thousand are applied to the four types of beings: 1. those with much greed; 2. those with much anger; 3. those with much delusion; 4. those with an equal share of the three poisons. Each of these four has twenty-one thousand, and four times twenty-one thousand amounts to eighty-four thousand.
Sutra: It is named Mahayana (the Great Vehicle) because it carries (or some versions say, it is named Mahayana because it is capable of carrying).
Commentary: Secondly, it praises its virtues by its name. Mahayana in Sanskrit is translated here as the Great Vehicle Practice. This can connect to the preceding ten bhumis (stages of a Bodhisattva's path), and the meaning is not lost.
Sutra: That is, extinction becomes vajra (diamond) and is also called samadhi (concentration).
Commentary: Thirdly, it praises its virtues from its function. The text is divided into two parts: first, it praises samata-jnana (equality wisdom), and then it praises sublime enlightenment. This is the first part. It refers to the last thought of the tenth bhumi, which can break through the two avarana (hindrances: klesha-avarana (afflictive hindrances) and jneya-avarana (cognitive hindrances)), just as a vajra (a hard gem, metaphor for wisdom) can destroy objects.
Sutra: It is also called all practices (up to) said in paramita (perfection).
Commentary: Secondly, it separately praises sublime enlightenment. In all practices, it possesses all practices, therefore it is called all practices. That is
解脫道也。此解脫道。如光贊般若。波羅蜜中說者。示說處也。此即示彼第八卷(勘大般若)。
經。大王是(至)說名味句。
釋曰。第三贊文字般若。文別有二。初贊教殊勝。后大王若菩薩下。依教發觀。就初文中。若依本記。有四無上。一說者無上。二信無上。三所說無上。四智慧無上。此即大覺所說。故應信受。又彼所說。符正理故。得勝慧故。今解不爾。即分為三。初三同前。第四無上。屬所說故。此即第一說者無上。一切諸佛所說同故。此名味句差別相者。依大乘宗。聲上假立名味句身。是不相應行蘊所攝。名詮自性。句詮差別。為二所依。即說為文。具如別章。
經。于恒河沙(至)何況解一句者。
釋曰。第二信受無上。此即挍量嘆勝。言于恒河沙三千大千國中者。盛寶之處。一妙高山等。數滿至千。名為小千。即此小千。數滿至千。名為中千。即此中千。數滿至千。名為大千。智度論云。二過復三。故言三千。三千重數。故名大千。若廣分別。如深密記。謂前七寶施等。令得信行等七賢。預流等四果。不說空故。所以福少。此經說空。令諸眾生得大菩提。故知勝也。
經。句非句非非句故。
釋曰。第三所說無上。文別有三。一明文空。二明文義俱空。三明
【現代漢語翻譯】 現代漢語譯本：這是解脫之道。這個解脫之道，就像《光贊般若波羅蜜經》中所說的那樣，是開示講解之處。這裡就是指該經的第八卷（對照《大般若經》）。
經文：大王，這是（直到）稱為名、味、句。
解釋：第三部分是讚歎文字般若。從文義上區分，有兩部分。首先是讚歎教法的殊勝，然後是『大王，如果菩薩』以下，是依據教法而生起觀行。就第一部分而言，如果依據原本的記錄，有四種無上：一是說法者無上，二是信受無上，三是所說無上，四是智慧無上。這（般若）是大覺者所說，所以應當信受。而且他所說的，符合正理，所以能獲得殊勝的智慧。現在的解釋不是這樣，而是分為三部分。前三項相同，第四無上，屬於所說（般若）的範疇。這就是第一種說法者無上，因為一切諸佛所說的（般若）都是相同的。這裡所說的名、味、句的差別相，依據大乘宗的觀點，是在聲音上假立名、味、句的身，屬於不相應行蘊所攝。名詮釋自性，句詮釋差別，是二者的所依，所以說為文。詳細內容如其他章節所述。
經文：在恒河沙數（直到）何況理解一句。
解釋：第二是信受無上。這是通過比較來讚歎殊勝。所說的在恒河沙數三千大千世界中，是盛放珍寶之處。一個妙高山等，數量達到一千，稱為小千世界。這個小千世界，數量達到一千，稱為中千世界。這個中千世界，數量達到一千，稱為大千世界。《智度論》說，二過復三，所以說是三千。三千是重複的計數，所以稱為大千世界。如果詳細分別，如《深密記》所說。前面用七寶佈施等，使人獲得信行等七賢，預流等四果，因為沒有說空性，所以福德較少。這部經說空性，使眾生獲得大菩提，所以知道是殊勝的。
經文：句非句，非非句，所以是。
解釋：第三是所說無上。從文義上區分，有三部分。一是說明文字是空性的，二是說明文字和意義都是空性的，三是說明
【English Translation】 English version: This is the path of liberation (解脫道). This path of liberation, as described in the 'Praise of Light Prajna Paramita Sutra' (光贊般若波羅蜜經), is the place where it is shown and explained. This refers to the eighth volume of that sutra (compare with the 'Great Prajna Sutra' (大般若經)).
Sutra: 'Great King, this is (up to) called name, taste, and phrase (名味句).'
Explanation: The third part is praising the Prajna of words (文字般若). From the meaning of the text, there are two parts. First, praising the superiority of the teachings, and then from 'Great King, if a Bodhisattva' onwards, it is about generating contemplation based on the teachings. Regarding the first part, if based on the original record, there are four unsurpassed aspects: first, the speaker is unsurpassed; second, the faith is unsurpassed; third, what is spoken is unsurpassed; and fourth, the wisdom is unsurpassed. This (Prajna) is what the Greatly Awakened One (大覺) spoke, so it should be believed and accepted. Moreover, what he said is in accordance with correct reasoning, so one can obtain superior wisdom. The current explanation is not like this, but is divided into three parts. The first three are the same, and the fourth unsurpassed aspect belongs to the category of what is spoken (Prajna). This is the first, the speaker is unsurpassed, because what all the Buddhas speak (Prajna) is the same. The differences in name, taste, and phrase mentioned here, according to the view of the Mahayana school (大乘宗), are the bodies of name, taste, and phrase provisionally established on sound, and belong to the non-associated formations aggregate (不相應行蘊). Name explains self-nature, phrase explains differences, and they are the basis of the two, so it is said to be text. Detailed content is as described in other chapters.
Sutra: 'In as many Ganges sands (up to) how much more to understand a phrase.'
Explanation: The second is unsurpassed faith. This is praising the superiority through comparison. What is said about the Ganges sands three thousand great thousand worlds (三千大千國) is the place where treasures are abundant. One Mount Sumeru (妙高山) etc., the number reaches one thousand, is called a small thousand world (小千世界). This small thousand world, the number reaches one thousand, is called a middle thousand world (中千世界). This middle thousand world, the number reaches one thousand, is called a great thousand world (大千世界). The 'Great Wisdom Treatise' (智度論) says, 'Two over three,' so it is said to be three thousand. Three thousand is a repeated count, so it is called a great thousand world. If detailed distinctions are made, as described in the 'Profound Secrets Commentary' (深密記). Earlier, using the seven treasures (七寶) to give etc., to enable people to obtain the seven worthy ones such as faith practice (信行) etc., the four fruits such as stream-enterer (預流) etc., because emptiness was not spoken, the merit is less. This sutra speaks of emptiness, enabling sentient beings to obtain great Bodhi, so it is known to be superior.
Sutra: 'Phrase is not phrase, not not-phrase, therefore it is.'
Explanation: The third is what is spoken is unsurpassed. From the meaning of the text, there are three parts. First, explaining that words are empty, second, explaining that words and meaning are both empty, and third, explaining that
人法俱空。此即文空。有二。一句非句。是句性空。一切名句之體。本來無自性也。二非非句者非有非無。修得遣有無。空非句是性得。非非句是修德。遣性也。
經。般若非句句非般若。
釋曰。第二文義俱空。般若非句。是義空句。非般若是文空。文中求般若不可得。般若中求文不可得。是互無空。離文無義。離義無文。乃成平等。無義意明平等。略說互無。
經。般若亦無菩薩。
釋曰。第三人法俱空。此即法空。應說人空。準可知故。略而不說。就法空中。文別有二。初約因位。以辨法空。后依果位。以釋法空。前中有三。初標。次徴。后釋。此即標也。謂般若是法。菩薩是人。人中求法不可得。即是法空。
經。何以故。
釋曰。第二徴也。
經。十地(至)三十生空故。
釋曰。第三釋法空也。謂於十地。皆有始生住生終生不可得。地地有三。故成三十。
亦非薩婆若(至)空故。
釋曰。第二依果釋空。薩婆若者。此是梵言。翻云一切皆。謂般若非但非菩薩。亦非薩婆若體非但體空。大乘行用亦空故。
經。大王(至)凡夫人也。
釋曰。第二依教發觀。文別有二。初明倒想觀。后見三界下。明正觀。此即初也。謂若菩薩
【現代漢語翻譯】 現代漢語譯本 人法俱空。這指的是文字的空性。有兩種情況：一句非句，指的是句子的自性本空，一切名句的本體，本來就沒有自性。二是非非句，指的是非有非無，通過修行來去除有和無。空非句是自性本具的，非非句是通過修行獲得的，去除自性。
經：般若非句，句非般若。
釋：第二是文字和意義都空。般若非句，指的是意義的空性；句非般若，指的是文字的空性。在文字中尋求般若不可得，在般若中尋求文字不可得，這是互相為空。離開文字就沒有意義，離開意義就沒有文字，才能成就平等。沒有意義，才能明白平等。簡略地說，就是互相為空。
經：般若亦無菩薩。
釋：第三是人法都空。這指的是法的空性，應該說人的空性，可以類推得知，所以省略不說。就法的空性中，文字上又有兩種區別：最初從因位的角度，來辨別法的空性；然後依據果位的角度，來解釋法的空性。前面一種情況中又有三種：首先是標示，其次是征問，最後是解釋。這裡就是標示，說般若是法，菩薩是人。在人中尋求法不可得，這就是法的空性。
經：何以故？
釋：第二是征問。
經：十地（至）三十生空故。
釋：第三是解釋法的空性。說在十地中，都有始生、住生、終生不可得。每一地都有三種生，所以成就三十種生。
亦非薩婆若（至）空故。
釋：第二是依據果位來解釋空性。薩婆若（Sarvajna），這是梵語，翻譯成漢語是一切智。說般若不僅僅不是菩薩，也不是薩婆若的本體，不僅僅是本體空，大乘的行用也都是空性的。
經：大王（至）凡夫人也。
釋：第二是依據教義來啓發觀行。文字上又有兩種區別：首先是闡明顛倒想的觀行，然後是見到三界下，闡明正觀。這裡就是最初的闡明。說如果菩薩
【English Translation】 English version Both person and dharma are empty. This refers to the emptiness of words. There are two cases: 'A sentence is not a sentence,' which means that the nature of a sentence is inherently empty; the substance of all names and sentences originally has no self-nature. 'Not not-sentence' refers to neither existence nor non-existence, removing existence and non-existence through practice. 'Empty not-sentence' is inherent in nature, while 'not not-sentence' is acquired through practice, removing self-nature.
Sutra: 'Prajna is not a sentence, a sentence is not prajna.'
Explanation: The second is that both words and meaning are empty. 'Prajna is not a sentence' refers to the emptiness of meaning; 'a sentence is not prajna' refers to the emptiness of words. Seeking prajna in words is unattainable, and seeking words in prajna is unattainable; this is mutual emptiness. Without words, there is no meaning; without meaning, there are no words, thus achieving equality. Without meaning, one can understand equality. Briefly speaking, it is mutual emptiness.
Sutra: 'Prajna also has no Bodhisattva.'
Explanation: The third is that both person and dharma are empty. This refers to the emptiness of dharma. One should speak of the emptiness of person, which can be inferred, so it is omitted. Regarding the emptiness of dharma, there are two distinctions in the text: first, from the perspective of the causal stage, to distinguish the emptiness of dharma; then, based on the perspective of the fruition stage, to explain the emptiness of dharma. In the former case, there are three aspects: first, indication; second, questioning; and third, explanation. Here is the indication, saying that prajna is dharma, and Bodhisattva is a person. Seeking dharma in a person is unattainable; this is the emptiness of dharma.
Sutra: 'Why is that?'
Explanation: The second is questioning.
Sutra: 'The ten grounds (up to) thirty births are empty.'
Explanation: The third is explaining the emptiness of dharma. It is said that in the ten grounds (Bhumi), the beginning birth (始生), dwelling birth (住生), and ending birth (終生) are all unattainable. Each ground has three births, thus achieving thirty births.
Also not Sarvajna (up to) is empty.
Explanation: The second is explaining emptiness based on the fruition stage. Sarvajna (薩婆若) is a Sanskrit term, translated as 'all-knowing'. It says that prajna is not only not a Bodhisattva, but also not the substance of Sarvajna; not only is the substance empty, but the practice of Mahayana is also empty.
Sutra: 'Great King (up to) is also an ordinary person.'
Explanation: The second is to inspire contemplation based on the teachings. There are two distinctions in the text: first, clarifying the contemplation of inverted thoughts; then, seeing the lower three realms, clarifying right contemplation. Here is the initial clarification. It says that if a Bodhisattva
見境者。見實相。見智者。見觀照。見說者。見文字般若。見受者。于諸境中。有執著故。即非聖見。此即倒想見法。凡夫人也。
經。見三界(至)果報之名也。
釋曰。第二明正觀也。文別有二。初染凈因果。以明空相。二善男子下。約無聽說。以辨空相。前中有二。初明生死空。后薩婆若下。明佛果空。前中有二。初明分段變易二生死空。後金剛菩薩下。釋空所由。前中有二。初明分段生死。后顯變易生死。初後有三初明果名。而無實體。
經。六識(至)無色界藏空。
釋曰。第二明業空。謂欲界中。具起六識。起無量欲。發業受生。此中文意。即說彼業。名之為藏攝藏果故。或即彼業以為業果。由諸煩惱所發故。
經。三界空(至)無明藏亦空。
釋曰。第三煩惱空。此有兩釋。一依本記。文有三節。初三界空者。三界中皮煩惱。謂迷事貪等。次三界根本亦空者。三界中肉煩惱。謂迷理見等諸空。與皮為本。后三界本無明藏亦空者。三界中心煩惱。謂所知障所有諸空。就勝說故。但言無明。通為皮肉為根本故。三界根本亦空六字。言通肉心二種煩惱。一云。三界空者。結上業果二段文也。三界根本無明藏亦空者。謂三界中見修煩惱。就根本說。但舉無明。
經
【現代漢語翻譯】 現代漢語譯本 『見境者』，是指見到實相的人，見到智慧的人，見到觀照的人，見到說法的人，見到文字般若（指通過文字表達的智慧）的人，見到接受教義的人。如果在各種境界中，心懷執著，那就不是真正的聖見，而是顛倒妄想的凡夫俗見。
經文：『見三界（指欲界、色界、無色界）乃至果報之名也。』
解釋：第二部分闡明正確的觀照方法。這段文字分為兩部分。首先，通過染凈因果來闡明空相；其次，從『善男子』開始，通過沒有聽說（佛法）的情況來辨析空相。前一部分又分為兩部分：先闡明生死的空性，然後從『薩婆若』（一切智）開始，闡明佛果的空性。前一部分又分為兩部分：先闡明分段生死和變易生死的空性，然後從『金剛菩薩』開始，解釋空性的由來。前一部分又分為三部分：首先闡明果報的名稱，但實際上沒有實體。
經文：『六識（指眼識、耳識、鼻識、舌識、身識、意識）乃至無**藏空。』
解釋：第二部分闡明業的空性。指的是在欲界中，眾生生起六識，產生無量的慾望，從而造作業力並承受果報。這段文字的意思是說，這些業力被稱為『藏』，因為它能夠攝藏果報。或者說，這些業力本身就是業果，因為它們是由各種煩惱所引發的。
經文：『三界空（指欲界、色界、無色界），乃至無明藏亦空。』
解釋：第三部分闡明煩惱的空性。對此有兩種解釋。第一種是根據原本的記載，這段文字分為三個部分。首先，『三界空』指的是三界中的表層煩惱，比如對事物的貪戀等等。其次，『三界根本亦空』指的是三界中的深層煩惱，比如對真理的迷惑和各種錯誤的見解，這些空性是表層煩惱的根本。最後，『三界本無明藏亦空』指的是三界中的核心煩惱，也就是所知障所包含的各種空性。因為核心煩惱最為重要，所以只提到了『無明』（指對事物真相的無知）。『三界根本亦空』這六個字，概括了深層和核心兩種煩惱。另一種解釋是，『三界空』是總結前面關於業果的兩段文字。『三界根本無明藏亦空』指的是三界中的見惑和思惑，因為是從根本上來說，所以只提到了『無明』。
【English Translation】 English version 『One who sees the realm』 refers to one who sees the true nature of reality, one who sees wisdom, one who sees contemplation, one who sees the speaker, one who sees the Prajna (wisdom) expressed in words, and one who sees the receiver of teachings. If, in all realms, one has attachments, then it is not a true holy vision, but a deluded and inverted view of an ordinary person.
Sutra: 『Seeing the Three Realms (referring to the Desire Realm, the Form Realm, and the Formless Realm) and even the names of karmic retributions.』
Explanation: The second part elucidates the correct method of contemplation. This passage is divided into two parts. First, it elucidates the nature of emptiness through defiled and pure causes and effects. Second, starting with 『Good man,』 it distinguishes the nature of emptiness by discussing the situation of not having heard (the Dharma). The former part is further divided into two parts: first, it elucidates the emptiness of birth and death; then, starting with 『Sarvajna』 (all-knowing wisdom), it elucidates the emptiness of the Buddha-fruit. The former part is further divided into two parts: first, it elucidates the emptiness of segmented birth and death and variable birth and death; then, starting with 『Vajra Bodhisattva,』 it explains the origin of emptiness. The former part is further divided into three parts: first, it elucidates the names of karmic retributions, but in reality, there is no substance.
Sutra: 『The six consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and even the emptiness of the no-** storehouse consciousness.』
Explanation: The second part elucidates the emptiness of karma. It refers to the fact that in the Desire Realm, beings generate the six consciousnesses, produce limitless desires, thereby creating karmic forces and receiving karmic retributions. The meaning of this passage is that these karmic forces are called 『storehouse』 because they can store karmic retributions. Or, these karmic forces themselves are the karmic results because they are caused by various afflictions.
Sutra: 『The Three Realms are empty (referring to the Desire Realm, the Form Realm, and the Formless Realm), and even the storehouse of ignorance is also empty.』
Explanation: The third part elucidates the emptiness of afflictions. There are two explanations for this. The first is based on the original record, and this passage is divided into three parts. First, 『The Three Realms are empty』 refers to the superficial afflictions in the Three Realms, such as attachment to things. Second, 『The root of the Three Realms is also empty』 refers to the deep afflictions in the Three Realms, such as delusion about truth and various wrong views, which are the root of superficial afflictions. Finally, 『The fundamental storehouse of ignorance in the Three Realms is also empty』 refers to the core afflictions in the Three Realms, which are the various emptinesses contained in the obstacles to knowledge. Because the core afflictions are the most important, only 『ignorance』 (referring to ignorance of the true nature of things) is mentioned. The six words 『The root of the Three Realms is also empty』 summarize the two kinds of afflictions, deep and core. Another explanation is that 『The Three Realms are empty』 summarizes the previous two passages about karmic results. 『The fundamental storehouse of ignorance in the Three Realms is also empty』 refers to the afflictions of view and thought in the Three Realms, and because it is from the root, only 『ignorance』 is mentioned.
。三地九生滅(至)果報果。
釋曰。第二明變易生死空。然釋此文。自有兩釋。若依本記。即是四種變易生死。無明習為緣。得此果。文言三地者。一見地。從十回至三地。除伴者。出觀見有之執強。故言伴。助道法亦呼為伴也。二修地。從四地至七地。除羸弱者。出觀見有執不微弱也。三究竟地。八地至十地。除微細者。但見有之執不現前。稱之微細也。九生者。合十地為三地。一地始住終三生。此三地為九生也。此通結上下十地滅前三界無明習之果報皆空者。明十地所滅。滅無所滅也。無明或名三界習。故言三界無明習。習之果報。即十地變易生。智勝色妙。故言變易生。今依慈恩三藏。釋此文意。自有兩說。初三地九生滅者。攝地分齊。謂八九十三地中。皆有始住終三生滅。可得名九生滅。所以者何。前七地中。自有二義。一受分段生。故智度論云。七地菩薩受蟲身肉身。一類菩薩初地以上受變易生。是故智度論云。未舍肉身。入于初地。八地以上。一切煩惱不現前故。唯受變易。故云三地九生滅。后三界中。余無明習果空者。對緣辨果。謂如勝鬘說。無明住地為緣。得三種意生身。故言余無明習果報空也。若具分別廣如別章。故知本記所說三地九生滅者。不攝十地。以為三地及九生滅。又彼所說。從
【現代漢語翻譯】 現代漢語譯本 三地九生滅(直到)果報果。
解釋：第二部分闡明了變易生死為空的道理。然而，對這段文字的解釋有兩種。如果按照本記的說法，那就是四種變易生死。以無明習氣為因緣，得到這樣的果報。文中說的『三地』，一是見地，從十回向到三地，去除『伴』。『伴』指的是出觀時對『有』的執著強烈，所以稱為『伴』，助道之法也稱為『伴』。二是修地，從四地到七地，去除『羸弱者』，指的是出觀時對『有』的執著不微弱。三是究竟地，八地到十地，去除『微細者』，只是對『有』的執著不顯現，所以稱為『微細』。『九生』，是將十地合為三地，每一地都有始、住、終三個階段，所以這三地共有九生。這裡總括了上下十地滅除前三界無明習氣的果報皆為空的道理，說明十地所滅的，滅了也無所滅。無明有時也稱為三界習氣，所以說三界無明習氣。習氣的果報，就是十地的變易生，智慧勝妙，所以說是變易生。現在按照慈恩三藏的說法，對這段文字的意義有兩種解釋。首先，『三地九生滅』，是概括了地的範圍，指八地、九地、十地中，都有始、住、終三個生滅階段，可以稱為九生滅。為什麼這樣說呢？前七地中，有兩種情況：一是承受分段生死，所以《智度論》說，七地菩薩會受蟲身、肉身。另一類菩薩，初地以上會受變易生。所以《智度論》說，未舍肉身，就進入了初地。八地以上，一切煩惱都不現前，所以只受變易生。所以說『三地九生滅』。后三界中，剩餘的無明習氣果報為空，這是針對因緣來辨別果報。比如《勝鬘經》所說，無明住地為因緣，得到三種意生身，所以說剩餘的無明習氣果報為空。如果詳細分別，可以參考其他章節。由此可知，本記所說的『三地九生滅』，並沒有將十地概括為三地和九生滅。而且，它所說的從
【English Translation】 English version Three Grounds and Nine Birth-Deaths (up to) Result of Retribution.
Explanation: The second part clarifies the principle of 'transformation and change of birth and death being empty'. However, there are two interpretations of this passage. According to the original record, these are the four types of 'transformation and change of birth and death'. Taking ignorance and habitual tendencies as the cause, one obtains such a result. The 'Three Grounds' mentioned in the text are: first, the Ground of Seeing, from the Ten Dedications to the Third Ground, removing the 'companion'. 'Companion' refers to the strong attachment to 'existence' when emerging from contemplation, hence it is called 'companion', and the methods that aid the path are also called 'companion'. Second, the Ground of Cultivation, from the Fourth Ground to the Seventh Ground, removing the 'weak ones', referring to the non-weak attachment to 'existence' when emerging from contemplation. Third, the Ultimate Ground, from the Eighth Ground to the Tenth Ground, removing the 'subtle ones', where the attachment to 'existence' is not manifest, hence it is called 'subtle'. The 'Nine Births' are the combination of the Ten Grounds into Three Grounds, with each ground having three stages of beginning, dwelling, and end, so these three grounds have nine births. This summarizes the principle that the results of eradicating the habitual tendencies of ignorance in the previous three realms in the upper and lower ten grounds are all empty, explaining that what the ten grounds eradicate is also without eradication. Ignorance is sometimes called the habitual tendencies of the three realms, hence it is said 'habitual tendencies of ignorance in the three realms'. The result of these habitual tendencies is the 'transformation and change of birth' of the ten grounds, where wisdom is superior and color is wondrous, hence it is called 'transformation and change of birth'. Now, according to the explanation of Tripitaka Master Ci'en, there are two interpretations of the meaning of this passage. First, 'Three Grounds and Nine Birth-Deaths' encompasses the scope of the grounds, referring to the fact that in the Eighth, Ninth, and Tenth Grounds, there are three stages of beginning, dwelling, and end of birth and death, which can be called 'Nine Birth-Deaths'. Why is this so? In the previous seven grounds, there are two situations: first, enduring segmented birth and death, so the Mahaprajnaparamita-sastra says that the Bodhisattvas of the Seventh Ground may receive insect bodies and flesh bodies. Another type of Bodhisattva, from the First Ground onwards, will receive 'transformation and change of birth'. Therefore, the Mahaprajnaparamita-sastra says that without abandoning the flesh body, one enters the First Ground. From the Eighth Ground onwards, all afflictions do not manifest, so one only receives 'transformation and change'. Therefore, it is said 'Three Grounds and Nine Birth-Deaths'. In the latter three realms, the remaining results of the habitual tendencies of ignorance are empty, which is to distinguish the results based on conditions. For example, as the Srimala Sutra says, taking the dwelling ground of ignorance as the cause, one obtains three types of mind-made bodies, so it is said that the remaining results of the habitual tendencies of ignorance are empty. For detailed distinctions, please refer to other chapters. From this, it can be known that the 'Three Grounds and Nine Birth-Deaths' mentioned in the original record does not encompass the ten grounds as three grounds and nine birth-deaths. Moreover, what it says from
十回向至三地。除伴煩惱等者。便違解深密經。彼云隨眠略有三種。一者害伴。謂於前五地。不俱生現行煩惱。是俱生煩惱現行助伴。彼于爾時。永無後有。是故說名害伴隨眠。二者羸劣隨眠。謂于第六第七地中。微細現行。若修所伏。不現行故。三者微細隨眠。謂于第八地以上。從此已去。一切煩惱不復現行。唯有所依所知障。為依為依止故。
經。金剛菩薩(至)因空故空。
釋曰。第二釋空所由。此明金剛菩薩。得理盡三昧故。二種生死惑業皆空。所言惑者。謂發業煩惱果者。即是惑所發業。如是惑業。皆有生滅。總說為空。有果空者。惑業所生三者變易果空。因空故空者。重釋果空所以。由惑業因空故。果亦空也。
經。薩婆若(至)或前已空故。
釋曰。第二明佛果空。文別有二。初智斷空。后三無為空。此即初也。薩婆若亦空者。即智德空。言滅果空明斷德空斷德有二。一方便凈涅槃二性凈涅槃。此即方便也。言惑前已空故性凈涅槃。謂從本已來。自性凈故。故維摩云。不斷煩惱受涅槃。即其事也。
經。佛得三無為果(至)薩婆若空。
釋曰。第二三無為空。文別有三。初標。次釋。后屬當。言得三無為者。總標。言智緣滅者。或名擇滅。擇謂智慧。由智斷障。
【現代漢語翻譯】 現代漢語譯本 十回向位的菩薩到三地菩薩的修行過程中，如果去除那些作為伴侶的煩惱等，就違背了《解深密經》的說法。《解深密經》中說隨眠煩惱略有三種：第一種是害伴隨眠，指的是在前五地中，不與俱生煩惱同時生起的現行煩惱，是俱生煩惱現行的助伴。這些煩惱在那時永遠不會再產生後有，所以被稱為害伴隨眠。第二種是羸劣隨眠，指的是在第六地和第七地中，微細地現行的煩惱，如果通過修行被降伏，就不會現行。第三種是微細隨眠，指的是在第八地以上，從這裡開始，一切煩惱不再現行，只有作為所依的所知障，作為依靠和依止。
經文：金剛菩薩（一直到）因為因是空，所以果也是空。
解釋：第二部分解釋空的原因。這裡說明金剛菩薩因為證得了理盡三昧，所以兩種生死的迷惑和業力都空了。所說的迷惑，指的是能引發業的煩惱；果，指的是由迷惑所引發的業。像這樣，迷惑和業都有生滅變化，總的來說就是空。有果空，指的是由迷惑和業所產生的變易果也是空。『因為因是空，所以果也是空』，這是再次解釋果空的原因。因為迷惑和業的因是空，所以果也是空的。
經文：薩婆若（Sarvajna，一切智）（一直到）或者之前已經空了。
解釋：第二部分說明佛果也是空。從文義上可以分為兩部分。首先是智和斷的空，然後是三無為的空。這裡是第一部分。『薩婆若也是空』，指的是智慧之德是空。『說滅果空』，說明斷德是空。斷德有兩種：一是方便凈涅槃，二是自性凈涅槃。這裡指的是方便凈涅槃。『說迷惑之前已經空了』，指的是自性凈涅槃。指的是從本來就是清凈的。所以《維摩詰經》說，『不斷煩惱而受涅槃』，就是這個意思。
經文：佛證得三無為果（一直到）薩婆若空。
解釋：第二部分說明三無為空。從文義上可以分為三部分。首先是總標，然後是解釋，最後是歸屬。『說證得三無為』，是總的標示。『說智緣滅』，也叫做擇滅。擇指的是智慧。通過智慧斷除障礙。
【English Translation】 English version From the Tenth Dedication stage to the Third Ground, if one removes afflictions and other companions, it contradicts the Saṃdhinirmocana Sūtra (解深密經). It states that latent afflictions (anusaya) are roughly of three types: First, 'harmful companion' (hāni-sahāya), referring to non-co-emergent manifest afflictions in the first five grounds, which are assistants to the manifestation of co-emergent afflictions. At that time, they will never have future existence, hence the name 'harmful companion latent afflictions'. Second, 'weak latent afflictions' (durbala-anusaya), referring to subtle manifestations in the sixth and seventh grounds, which, if subdued by cultivation, will not manifest. Third, 'subtle latent afflictions' (sūkṣma-anusaya), referring to the eighth ground and above. From here on, all afflictions no longer manifest, only the jñeyāvaraṇa (所知障, obscuration of knowledge), which serves as the basis and support.
Sūtra: The Vajra Bodhisattva (金剛菩薩) (up to) because the cause is empty, therefore the effect is also empty.
Explanation: The second part explains the reason for emptiness. This explains that because the Vajra Bodhisattva has attained the li-jin samādhi (理盡三昧, samadhi of exhausting principle), both the delusions and karmas of the two kinds of birth and death are empty. The so-called delusions refer to the afflictions that generate karma; the effect refers to the karma generated by delusions. Thus, delusions and karma both have arising and ceasing, and are generally said to be empty. 'Effect emptiness' refers to the vipariṇāma-phala (變易果, result of transformation) produced by delusions and karma, which is also empty. 'Because the cause is empty, therefore the effect is also empty' is a re-explanation of the reason for effect emptiness. Because the cause of delusions and karma is empty, therefore the effect is also empty.
Sūtra: Sarvajna (薩婆若, all-knowing) (up to) or because it was already empty before.
Explanation: The second part explains that the fruit of Buddhahood is also empty. From the meaning of the text, it can be divided into two parts. First, the emptiness of wisdom and cessation; then, the emptiness of the three unconditioned states. This is the first part. 'Sarvajna is also empty' refers to the emptiness of the virtue of wisdom. 'Saying the cessation of the effect is empty' explains that the virtue of cessation is empty. There are two kinds of virtue of cessation: one is the upāya-pariśuddha-nirvāṇa (方便凈涅槃, nirvana of pure means), and the other is the prakṛti-pariśuddha-nirvāṇa (自性凈涅槃, nirvana of self-nature purity). This refers to the upāya-pariśuddha-nirvāṇa. 'Saying that delusions were already empty before' refers to the prakṛti-pariśuddha-nirvāṇa. It refers to being pure from the beginning. Therefore, the Vimalakīrti Sūtra says, 'Without ceasing afflictions, one receives nirvāṇa', which is the meaning.
Sūtra: The Buddha attains the three unconditioned fruits (up to) Sarvajna is empty.
Explanation: The second part explains that the three unconditioned states are empty. From the meaning of the text, it can be divided into three parts. First, the general statement; then, the explanation; and finally, the attribution. 'Saying that one attains the three unconditioned states' is the general statement. 'Saying that cessation arises from wisdom' is also called pratisamkhyā-nirodha (擇滅, cessation by discernment). Pratisamkhyā refers to wisdom. Through wisdom, one cuts off obstacles.
所得滅者。名為擇滅。非智緣滅者。亦名非擇滅。不由智力所得滅故名非智緣滅。如前所說性凈涅槃等。言虛空者。即虛空無為。謂于真如上。無色所現。義說名虛空。薩婆若果空。第三屬當。謂薩婆若果無為體上。義說三種。
經。善男子(至)皆如也。
釋曰。第二約無聽說。以明空相。文有三節。初法。次喻。后合。言無聽說者。如下經說。若幻化身見幻化。是菩薩真化。喻合可知。
經。大王菩薩(至)為若此。
釋曰。就答初門中。正釋觀空。文別有二。初釋。后結。上來釋訖。此即結也。文別有二。初結能護體。后般若下。結能護用。如經可知。
經。佛說法(至)菩薩大行。
釋曰。第二時眾得益。若依本記。有二種益。一小乘益。謂皆得法眼凈。謂已見諦。二大乘益。有四。一性地者。十信前。有性之地。二得信地。即十信也。三十解已上。名為大空。初得空解故。四十回向已上。名為大行。行第一義諦故。今言法眼凈者同本記。二性地者。地前三賢。以習性道三種性故。三信地者。初地已上。已得無漏不壞信故。四大空者。八地菩薩二空觀智。常不退故。五大行者。九地已上。利他故。諸說同異。不可具述。
仁王經疏捲上末
元文二年四月二
【現代漢語翻譯】 現代漢語譯本 『所得滅』被稱為『擇滅』（Pratisankhya-nirodha，通過智慧選擇而達到的寂滅）。非由智慧因緣而滅者，也稱為『非擇滅』（Apratisankhya-nirodha，非由智慧力而達到的寂滅），因為不是通過智慧的力量而獲得的寂滅，例如前面所說的自性清凈涅槃等。 所說的『虛空』，即虛空無為（Akasa-asamkhata，不受任何條件限制的虛空）。指的是在真如（Tathata，事物的真實本性）之上，沒有色（rupa，物質）所顯現的狀態，從意義上說，稱之為虛空。薩婆若果（Sarvajna-phala，一切智果）的空，第三種屬於未來。指的是薩婆若果的無為本體上，從意義上說，有三種。
經文：『善男子，……皆如也。』
解釋：第二部分是根據沒有聽聞說法的情況，來闡明空的相狀。文分三個小節。首先是法，其次是比喻，最後是總結。所說的『沒有聽聞說法』，如下面的經文所說：『若幻化身見幻化，是菩薩真化。』比喻和總結可以理解。
經文：『大王，菩薩……為若此。』
解釋：在回答的第一個門中，正式解釋觀空。文分為兩部分。首先是解釋，然後是總結。上面已經解釋完畢，這裡是總結。文分為兩部分。首先是總結能守護本體，然後『般若』以下，總結能守護作用。如經文可知。
經文：『佛說法……菩薩大行。』
解釋：第二部分是當時聽眾獲得的利益。如果依據原本的記載，有兩種利益。一是小乘的利益，指的是都獲得了法眼凈（Dharma-caksu-visuddhi，清凈的法眼），指的是已經見諦（Satya-darshana，見到真諦）。二是大乘的利益，有四種。一是性地者，指的是十信位之前，具有佛性之地。二是得信地，即十信位。三十解位以上，稱為大空。因為初次獲得空解的緣故。四十回向位以上，稱為大行。因為行第一義諦（Paramartha-satya，最高的真理）的緣故。現在所說的法眼凈，與原本的記載相同。二是性地者，指的是地前三賢位，因為修習性道三種性的緣故。三是信地者，指的是初地以上，已經獲得無漏不壞信的緣故。四大空者，指的是八地菩薩的二空觀智，常常不退轉的緣故。五是大行者，指的是九地以上，爲了利益他人的緣故。各種說法的同異之處，無法全部敘述。
《仁王經疏》捲上末
元文二年四月二
【English Translation】 English version 'That which is extinguished by attainment' is called 'Pratisankhya-nirodha' (cessation through discernment). That which is not extinguished by the cause of wisdom is also called 'Apratisankhya-nirodha' (cessation without discernment), because it is not a cessation attained through the power of wisdom, such as the self-nature pure Nirvana mentioned earlier. The so-called 'emptiness' is 'Akasa-asamkhata' (unconditioned space). It refers to the state above 'Tathata' (suchness, the true nature of things) where no 'rupa' (form, matter) appears, and is conceptually called emptiness. The emptiness of 'Sarvajna-phala' (the fruit of omniscience), the third type, belongs to the future. It refers to the unconditioned essence of 'Sarvajna-phala', and conceptually, there are three types.
Sutra: 'Good man, ... all are thus.'
Explanation: The second part explains the aspect of emptiness based on the absence of hearing the Dharma. The text is divided into three sections. First, the Dharma; second, the analogy; and third, the conclusion. The so-called 'absence of hearing the Dharma' is as stated in the following sutra: 'If an illusory body sees an illusion, it is the true transformation of a Bodhisattva.' The analogy and conclusion are understandable.
Sutra: 'Great King, Bodhisattva ... is like this.'
Explanation: In the first gate of the answer, the contemplation of emptiness is formally explained. The text is divided into two parts. First, the explanation; then, the conclusion. The above explanation is completed, and this is the conclusion. The text is divided into two parts. First, the conclusion of being able to protect the essence; then, from 'Prajna' onwards, the conclusion of being able to protect the function. As the sutra shows.
Sutra: 'The Buddha speaks the Dharma ... the great practice of Bodhisattvas.'
Explanation: The second part is the benefit gained by the audience at that time. According to the original record, there are two types of benefits. First, the benefit of the Hinayana, which refers to all attaining 'Dharma-caksu-visuddhi' (purity of the Dharma eye), which means having seen the 'Satya-darshana' (seeing the truth). Second, the benefit of the Mahayana, which has four types. First, those of the nature ground, referring to those before the ten faiths, who possess the ground of Buddha-nature. Second, those who attain the faith ground, which is the ten faiths. Those above the thirtieth understanding position are called great emptiness, because they initially attain the understanding of emptiness. Those above the fortieth dedication position are called great practice, because they practice the 'Paramartha-satya' (ultimate truth). The current mention of the purity of the Dharma eye is the same as the original record. Second, those of the nature ground, referring to the three worthy positions before the ground, because they cultivate the three natures of nature, path, and species. Third, those of the faith ground, referring to those above the first ground, who have already attained non-leaking, indestructible faith. Fourth, great emptiness refers to the two emptiness contemplation wisdoms of the eighth ground Bodhisattva, which are constantly non-retrogressing. Fifth, great practice refers to those above the ninth ground, for the sake of benefiting others. The similarities and differences of various statements cannot be fully described.
End of Scroll One of the Commentary on the Humane King Sutra
April 2nd, Genbun 2nd year
十一日于雨中閑居交點了。
點本云。
天喜三年八月十二日辰時點已。
長講會 講師明範院 聽眾僧經贊。
招提寺五室宗祐
寶永元年九月日書寫之 如幻 慧嚴延享改元甲子六月二十二日溽暑如蒸拜寫了愿生生游般若波羅蜜海者也。 大正藏第 33 冊 No. 1708 仁王經疏
仁王經疏卷中(本)
西明寺沙門圓測撰
教化品第三
將釋此品。略有二義。初解品名。后正釋文。菩薩化生。以善示眾名教。令彼改惡為化。品義如上。或可教眾離惡。化令住善。故名教化。依本記云。此品宗明分別菩薩得空之階位。應言五忍品。而言教化品者。自有二義。一五忍菩薩。攝化眾生。二者如來以五忍法教。教化諸王。故名教化品。
經。白佛言(至)眾生可化。
釋曰。第二依文正釋。上來廣釋二護。文別有三。初觀空品。明護佛果。是自利行。次教化品。釋十地菩薩利他行。后二諦品。辨二護所依理。上來已辨護佛果訖。自下第二。釋十地行。於此品中。大分為二。初王發三問。後世尊正答。此即初也。文有兩節。初白佛言護十地行菩薩者。牒前品中護十地行。菩薩即能護人也。次云何可行等者。正發問辭
【現代漢語翻譯】 現代漢語譯本 十一日于雨中閑居交點了。
點本云。
天喜三年八月十二日辰時點已。
長講會 講師明範院 聽眾僧經贊。
招提寺五室宗祐
寶永元年九月日書寫之 如幻 慧嚴延享改元甲子六月二十二日溽暑如蒸拜寫了愿生生游般若波羅蜜海者也。 《大正藏》第 33 冊 No. 1708 《仁王經疏》
《仁王經疏》卷中(本)
西明寺沙門圓測撰
教化品第三
將要解釋此品，略有二個要點。首先解釋品名，然後正式解釋經文。菩薩教導化育眾生，用善行來昭示大眾，這叫做『教』；使他們改惡從善，這叫做『化』。『品』的含義如上所述。或者可以說，教導眾生遠離惡行，化育他們安住于善行，所以叫做『教化』。根據《本記》所說，此品主要闡明分別菩薩證悟空性的階位。應該叫做『五忍品』，而叫做『教化品』，自有兩種含義：一是五忍菩薩攝受教化眾生，二是如來用五忍之法教導教化諸王，所以叫做『教化品』。
經：『白佛言（至）眾生可化。』
釋曰：第二，依照經文正式解釋。上面廣泛解釋了二護，經文分別有三個部分：首先是觀空品，闡明護持佛果，這是自利的行為；其次是教化品，解釋十地菩薩利他的行為；最後是二諦品，辨明二護所依據的道理。上面已經辨明了護持佛果完畢，下面第二部分，解釋十地之行。在此品中，大體分為兩個部分：首先是國王提出三個問題，然後是世尊正式回答。這裡就是第一部分。經文分為兩個小節：首先是『白佛言護十地行菩薩者』，照應前面品中護持十地之行的菩薩，菩薩就是能夠護持他人的人。其次是『云何可行等者』，正式提出問題。
【English Translation】 English version On the eleventh day, I idly spent time at home in the rain and finished the punctuation.
Pointed by Benyun.
Punctuation completed at Chen hour (7-9 AM) on the twelfth day of the eighth month of the third year of Tianxi.
Long Lecture Meeting. Lecturer: Ming Fan Yuan. Audience: Monks Jing Zan.
Zongyou of the Fifth Chamber of Zhaoti Temple.
Written on a day in September of the first year of the Baoei era. As illusory. Huiyan. On the 22nd day of the sixth month of the Jiazi year of the Enkyo era, during the sweltering heat, I reverently transcribed this, wishing to be reborn and wander in the sea of Prajna Paramita. Taisho Tripitaka Volume 33, No. 1708, Commentary on the Humane King Sutra
Commentary on the Humane King Sutra, Middle Volume (Original)
Composed by the Sramana Yuance of Ximing Temple
Chapter 3: Teaching and Transformation
In explaining this chapter, there are briefly two meanings. First, explain the chapter's name. Second, formally explain the text. The Bodhisattva's teaching and transformation of beings, using good deeds to show the masses, is called 'teaching'; causing them to change from evil to good is called 'transformation'. The meaning of 'chapter' is as described above. Or it can be said that teaching beings to leave evil and transforming them to abide in good is why it is called 'Teaching and Transformation'. According to the 'Original Record', this chapter mainly clarifies the stages of distinguishing Bodhisattvas attaining emptiness. It should be called the 'Fivefold Endurance Chapter', but it is called the 'Teaching and Transformation Chapter' for two reasons: first, the Bodhisattvas of the Fivefold Endurance gather and transform beings; second, the Tathagata uses the Fivefold Endurance Dharma to teach and transform kings, hence the name 'Teaching and Transformation Chapter'.
Sutra: 'The Bodhisattva said to the Buddha (up to) beings can be transformed.'
Explanation: Second, formally explain according to the text. Above, the two protections were extensively explained, and the text has three parts: first, the Chapter on Contemplating Emptiness, clarifying the protection of the Buddha-fruit, which is the practice of self-benefit; second, the Chapter on Teaching and Transformation, explaining the Bodhisattva's practice of benefiting others in the Ten Grounds (Dashabhumika); third, the Chapter on the Two Truths, distinguishing the principles upon which the two protections rely. The protection of the Buddha-fruit has already been explained above. Below is the second part, explaining the practices of the Ten Grounds. In this chapter, it is broadly divided into two parts: first, the king raises three questions; second, the World-Honored One answers formally. This is the first part. The text is divided into two sections: first, 'The Bodhisattva said to the Buddha, protecting the Bodhisattvas who practice the Ten Grounds', corresponding to the Bodhisattvas who protect the practice of the Ten Grounds in the previous chapter; the Bodhisattva is the one who can protect others. Second, 'How can it be practiced, etc.', formally raising the question.
。問有三意。一行可行者。問菩薩自利可行法。二云何行化眾生者。問利他行。謂依何地行。能化眾生。三以何相眾生可化者。問所化生實不實相。又解初問自利依何行相。故以五忍行答之。次問利他依何位行。故以十地行答之。后問何相眾生可化。故以幻化身。見幻化眾生。而教化之。至文當釋。問豈不此品說利他行。如何初問自利行耶。答護菩薩行。通利自他。就勝說故。但言教化。
佛告大王。五忍是菩薩法。
釋曰。第二如來正答。于中有二。初答前二問。后佛告大王汝先言下。答第三問。前中有三。初正答二問。次爾時百萬下。王以偈贊。后佛告諸得道下。如來述可。就答二問。于中有二。初正答前問。兼一答利他。后白佛言下。正答后問。兼答自利。前中有三。初標宗略答。次善男子下。次第廣釋。后眾生本業下。釋已總結。前略答中。文復有三。初標數略答。次依數列名。后結示自性。此即初也。準下結文。諸佛菩薩。本所修行。今隨問答。但言菩薩。
伏忍上中下(至)寂滅忍上下。
釋曰。第二依數列名。謂地前三賢。未得無漏。不能內證但能伏除。而不永斷。名之為伏。忍謂忍解。體即是慧。以伏標忍。名為伏忍。初二三地。得無漏信。故名信忍。四五六地。趣無生忍
【現代漢語翻譯】 現代漢語譯本：這裡有三個問題。第一個問題，『一行可行者』，是關於菩薩如何通過修行來利益自己。第二個問題，『云何行化眾生者』，是關於利他之行，即菩薩依憑何種境界的修行，才能教化眾生。第三個問題，『以何相眾生可化者』，是關於所教化的眾生，其真實與虛幻的相狀。另一種解釋是，第一個問題是關於自利之行所依賴的修行方式，因此用五忍行來回答。第二個問題是關於利他之行所依賴的位次，因此用十地行來回答。第三個問題是關於何種相狀的眾生可以被教化，因此用幻化之身，去觀察幻化之眾生，並教化他們。這些將在後面的經文中解釋。有人問，難道這一品不是在說利他之行嗎？為什麼第一個問題是關於自利之行呢？回答是，護持菩薩之行，既能利益自己也能利益他人，這裡是從殊勝的角度來說的，所以只說了教化。
佛告訴國王：五忍是菩薩的修行方法。
解釋：第二部分是如來的正式回答。其中分為兩部分。首先回答前兩個問題，然後從『佛告大王汝先言下』開始，回答第三個問題。在回答前兩個問題中，又分為三部分。首先是正式回答兩個問題，然後是『爾時百萬下』，國王用偈頌讚嘆，最後是『佛告諸得道下』，如來表示認可。在回答兩個問題中，又分為兩部分。首先是正式回答前面的問題，兼帶回答利他之行，然後從『白佛言下』開始，正式回答後面的問題，兼帶回答自利之行。在前面的部分中，又分為三部分。首先是標明宗旨，簡略回答，然後從『善男子下』開始，依次詳細解釋，最後是『眾生本業下』，解釋完畢後進行總結。在前面的簡略回答中，經文又分為三部分。首先是標明數量，簡略回答，然後是按照序列列出名稱，最後是總結說明自性。這裡就是第一部分。按照下面的總結，諸佛菩薩，本來所修行的，現在隨著提問來回答，所以只說了菩薩。
伏忍上中下（直到）寂滅忍上下。
解釋：第二部分是按照序列列出名稱。指的是十地之前的三個賢位，還沒有證得無漏智慧，不能夠在內心證悟，只能夠伏除煩惱，而不能夠永遠斷除，所以稱為伏。忍指的是忍可理解，其體性就是智慧。用『伏』來標示『忍』，就稱為伏忍。初地、二地、三地，得到無漏的信心，所以稱為信忍。四地、五地、六地，趨向無生忍。
【English Translation】 English version: There are three questions. The first question, 'One practice that can be done,' asks how a Bodhisattva benefits themselves through practice. The second question, 'How to practice to transform sentient beings,' concerns altruistic practice, asking by relying on what state of practice can a Bodhisattva transform sentient beings. The third question, 'With what characteristics can sentient beings be transformed,' asks about the real and illusory aspects of the sentient beings being transformed. Another interpretation is that the first question concerns the practice methods upon which self-benefit relies, hence it is answered with the Five Forbearances. The second question concerns the position upon which altruistic practice relies, hence it is answered with the Ten Bhumis. The third question concerns what kind of sentient beings can be transformed, hence it is answered with the transformation body, observing the transformation of sentient beings, and teaching them. These will be explained in the following scriptures. Someone asks, isn't this chapter about altruistic practice? Why is the first question about self-benefit? The answer is that upholding the practice of a Bodhisattva benefits both oneself and others. Here, it is spoken from the perspective of superiority, so only transformation is mentioned.
The Buddha told the King: The Five Forbearances are the practice methods of a Bodhisattva.
Explanation: The second part is the Buddha's formal answer. It is divided into two parts. First, answer the first two questions, and then starting from 'The Buddha told the King, you said earlier,' answer the third question. In answering the first two questions, it is further divided into three parts. First, formally answer the two questions, then 'At that time, a million below,' the King praised with verses, and finally 'The Buddha told all those who attained the Way below,' the Tathagata expressed approval. In answering the two questions, it is further divided into two parts. First, formally answer the previous question, also answering altruistic practice, and then starting from 'Said to the Buddha below,' formally answer the latter question, also answering self-benefit. In the previous part, it is further divided into three parts. First, state the purpose and briefly answer, then starting from 'Good man below,' explain in detail in order, and finally 'Sentient beings' original karma below,' summarize after the explanation. In the previous brief answer, the text is further divided into three parts. First, state the number and briefly answer, then list the names according to the sequence, and finally summarize and explain the self-nature. This is the first part. According to the following summary, the Buddhas and Bodhisattvas, originally practiced, are now answering according to the questions, so only Bodhisattvas are mentioned.
Subduing Forbearance Upper, Middle, and Lower (until) Quiescent Forbearance Upper and Lower.
Explanation: The second part is listing the names according to the sequence. It refers to the three worthy positions before the Ten Bhumis, who have not yet attained unconditioned wisdom, cannot realize internally, can only subdue afflictions, and cannot permanently cut them off, so it is called 'Subduing'. 'Forbearance' refers to acceptance and understanding, its essence is wisdom. Using 'Subduing' to mark 'Forbearance' is called 'Subduing Forbearance'. The first, second, and third Bhumis obtain unconditioned faith, so it is called 'Faith Forbearance'. The fourth, fifth, and sixth Bhumis move towards non-arising forbearance.
。名之為順。七八九地。安住慧心無生理中。名無生忍。灌頂菩薩。及如來地。觀第一義寂滅真如。名寂滅忍。然此五忍諸教不同。若依本業瓔珞經。略開六性。一習種性。二性種性。三道種性。四聖種性。五等覺性。六妙覺性。解云。彼經意者。如次十住。十行。十回向。十地。金剛心。及如來地。廣開即有四十二賢聖。所謂十解。十行。十回向。十地。等覺。妙覺。依善戒經。瑜伽四十七。菩薩地。開為十三住。一者種性。二者解行。十地為十。佛地為一。即名十三。如此等文。不可具述。然此所說三伏忍位。略有三釋。一本記云。十信為習種性。十解為性種性。十行為道種性。十回向已上。即屬見道。經說信等為其性故。又下經云。十信十止十堅心。故知十信。為習種性。一云。此經十信為習。十解十行為性。十回向為道種性。如何得知十信為習。解云。如梁攝論。論曰。于幾時中修行。十地正行得圓滿。論曰有五人。於三僧祇劫。修行圓滿。或七阿僧祇。或三十三阿僧祇。言五人者。一愿樂行人。滿初僧祇。次有三人。謂清凈意樂行人。有相行人。無相行人。於前六地及第七地。滿第二阿僧祇。從此已后。第五無功用行人。滿第三僧祇。彼釋論云。愿樂行人。自有四種。謂十信。十解。十行。十回向。如須陀
【現代漢語翻譯】 現代漢語譯本： 名為順忍（Kṣānti）。七地、八地、九地的菩薩，安住于慧心，了悟無生理（anutpāda-dharma-kṣānti），名為無生法忍（anutpattika-dharma-kṣānti）。灌頂菩薩（abhiṣeka）以及如來地（Tathāgata-bhūmi），觀照第一義諦的寂滅真如（paramārtha-satya-nirvāṇa-tathatā），名為寂滅忍（nirvāṇa-kṣānti）。 然而這五忍（pañca-kṣānti）在不同的教派中有不同的說法。如果依據《本業瓔珞經》（Brahmajāla Sūtra），可以簡略地開立六種性（ṣaḍ-gotra）：一、習種性（abhyāsa-gotra），二、性種性（prakṛti-gotra），三、道種性（mārga-gotra），四、聖種性（ārya-gotra），五、等覺性（samantaprabhāsa-gotra），六、妙覺性（suviśuddha-gotra）。解釋說，《本業瓔珞經》的意思是，依次對應十住（daśa-sthiti）、十行（daśa-caryā）、十回向（daśa-pariṇāmanā）、十地（daśa-bhūmi）、金剛心（vajra-citta）以及如來地（Tathāgata-bhūmi）。如果廣開，則有四十二賢聖（dvācatvāriṃśat-ārya），即十解（daśa-vimukti）、十行（daśa-caryā）、十回向（daśa-pariṇāmanā）、十地（daśa-bhūmi）、等覺（samantaprabhāsa）和妙覺（suviśuddha）。依據《善戒經》（Suśīla Sūtra）和《瑜伽師地論》（Yogācārabhūmi-śāstra）的四十七菩薩地（saptacatvāriṃśat bodhisattva-bhūmi），開立為十三住（trayodaśa-sthiti）：一者，種性住（gotra-sthiti），二者，解行住（mokṣa-caryā-sthiti），十地為十住，佛地為一住，即名為十三住。如此等等的經文，不可一一詳述。 然而這裡所說的三伏忍位（tri-kṣānti-avasthā），略有三種解釋：一本記（註釋）說，十信位（daśa-śraddhā）為習種性（abhyāsa-gotra），十解位（daśa-vimukti）為性種性（prakṛti-gotra），十行位（daśa-caryā）為道種性（mārga-gotra），十回向位（daśa-pariṇāmanā）以上，即屬於見道位（darśana-mārga）。經中說信等是其自性。又下經說，十信、十止、十堅心（daśa-dṛḍha-citta），因此可知十信位為習種性。 另一種說法是，此經中的十信位為習種性，十解位和十行位為性種性，十回向位為道種性。如何得知十信位為習種性？解釋說，如梁朝的《攝大乘論》（Mahāyānasaṃgraha）。論中說：『在多少時間中修行，十地（daśa-bhūmi）的正行（samyak-pratipatti）才能圓滿？』論中說有五種人，在三個阿僧祇劫（asaṃkhyeya-kalpa）中修行圓滿，或者七個阿僧祇劫，或者三十三個阿僧祇劫。所說的五種人是：一、愿樂行人（adhimukti-cārin），圓滿第一個阿僧祇劫；其次有三種人，即清凈意樂行人（viśuddha-citta-adhimukti-cārin）、有相行人（salakṣaṇa-cārin）、無相行人（nirlakṣaṇa-cārin），在前六地（ṣaṭ-bhūmi）以及第七地（saptama-bhūmi）圓滿第二個阿僧祇劫；從此以後，第五種無功用行人（anabhogacārin），圓滿第三個阿僧祇劫。』彼釋論說，愿樂行人自有四種，即十信（daśa-śraddhā）、十解（daśa-vimukti）、十行（daśa-caryā）、十回向（daśa-pariṇāmanā），如須陀洹（srotaāpanna）。
【English Translation】 English version: It is called Kṣānti (patience/forbearance). Bodhisattvas in the seventh, eighth, and ninth Bhūmis (grounds), abiding in the mind of wisdom and realizing the non-arising of phenomena (anutpāda-dharma-kṣānti), are named Anutpattika-dharma-kṣānti (the patience towards the unoriginated dharma). Abhiṣeka (consecrated) Bodhisattvas and those in the Tathāgata-bhūmi (Tathāgata ground), contemplating the quiescent and true suchness (paramārtha-satya-nirvāṇa-tathatā) of the first principle, are named Nirvāṇa-kṣānti (quiescent patience). However, these five Kṣāntis (pañca-kṣānti) are described differently in various schools. If based on the Brahmajāla Sūtra (Brahmajāla Sūtra), six Gotras (natures/lineages) (ṣaḍ-gotra) can be briefly established: 1. Abhyāsa-gotra (habitual nature), 2. Prakṛti-gotra (innate nature), 3. Mārga-gotra (path nature), 4. Ārya-gotra (noble nature), 5. Samantaprabhāsa-gotra (equal enlightenment nature), and 6. Suviśuddha-gotra (perfectly pure nature). The explanation is that the meaning of the Brahmajāla Sūtra is that they correspond respectively to the Daśa-sthiti (ten abodes), Daśa-caryā (ten practices), Daśa-pariṇāmanā (ten dedications), Daśa-bhūmi (ten grounds), Vajra-citta (diamond mind), and Tathāgata-bhūmi (Tathāgata ground). If expanded, there are forty-two Āryas (dvācatvāriṃśat-ārya), namely the Daśa-vimukti (ten understandings), Daśa-caryā (ten practices), Daśa-pariṇāmanā (ten dedications), Daśa-bhūmi (ten grounds), Samantaprabhāsa (equal enlightenment), and Suviśuddha (perfect purity). According to the Suśīla Sūtra (Suśīla Sūtra) and the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra)'s forty-seven Bodhisattva-bhūmis (saptacatvāriṃśat bodhisattva-bhūmi), they are established as thirteen Sthitis (abodes) (trayodaśa-sthiti): first, Gotra-sthiti (lineage abode), second, Mokṣa-caryā-sthiti (liberation practice abode), the ten Bhūmis are ten abodes, and the Buddha-bhūmi is one abode, thus named thirteen abodes. Such texts cannot be fully described here. However, the three Kṣānti-avasthās (positions of patience) (tri-kṣānti-avasthā) mentioned here have three interpretations: one commentary says that the Daśa-śraddhā (ten faiths) (daśa-śraddhā) is the Abhyāsa-gotra (habitual nature), the Daśa-vimukti (ten understandings) (daśa-vimukti) is the Prakṛti-gotra (innate nature), the Daśa-caryā (ten practices) (daśa-caryā) is the Mārga-gotra (path nature), and above the Daśa-pariṇāmanā (ten dedications) (daśa-pariṇāmanā) belongs to the Darśana-mārga (path of seeing). The sutra says that faith and so on are their nature. Furthermore, the lower sutra says, 'Ten faiths, ten cessations, ten firm minds' (daśa-dṛḍha-citta), thus it is known that the ten faiths are the Abhyāsa-gotra. Another explanation is that the ten faiths in this sutra are the Abhyāsa-gotra, the ten understandings and ten practices are the Prakṛti-gotra, and the ten dedications are the Mārga-gotra. How is it known that the ten faiths are the Abhyāsa-gotra? The explanation is, as in the Liang Dynasty's Mahāyānasaṃgraha (Mahāyānasaṃgraha). The treatise says: 'In how much time does practice in the ten Bhūmis (daśa-bhūmi) and the Samyak-pratipatti (right practice) become complete?' The treatise says there are five types of people who complete practice in three asaṃkhyeya-kalpas (asaṃkhyeya-kalpa), or seven asaṃkhyeya-kalpas, or thirty-three asaṃkhyeya-kalpas. The five types of people are: 1. Adhimukti-cārin (aspirational practitioner), who completes the first asaṃkhyeya-kalpa; next, there are three types of people, namely Viśuddha-citta-adhimukti-cārin (pure-minded aspirational practitioner), Salakṣaṇa-cārin (characteristic practitioner), and Nirlakṣaṇa-cārin (non-characteristic practitioner), who complete the second asaṃkhyeya-kalpa in the first six Bhūmis (ṣaṭ-bhūmi) and the seventh Bhūmi (saptama-bhūmi); after this, the fifth type, Anabhogacārin (effortless practitioner), completes the third asaṃkhyeya-kalpa.' The commentary says that the Adhimukti-cārin has four types, namely the Daśa-śraddhā (ten faiths), Daśa-vimukti (ten understandings), Daśa-caryā (ten practices), and Daśa-pariṇāmanā (ten dedications), like a Srotaāpanna (stream-enterer).
洹前有四方便。廣說如彼。解云。十信初心。入僧祇數。理應攝在習種性位。由斯義故。十解十行。性種性攝。十回向心。道種性攝。如理應知。一云。此經三品伏忍。如瓔珞經三種伏忍。雖有三說。后說為正。所以者何。若如初說。如何經說伏忍聖胎三十人也。應說聖胎人有四十。又違本業經說。賢聖四十二種。應說賢聖有五十二。若如次說。二失同前。又彼所引。愿樂位中。四種人者。真諦自案。非論正文。由斯大唐世親論本。及大業本。皆無此文。故三釋中。后說為正。順諸聖教。不違道理。
經。名為諸佛菩薩修般若波羅蜜。
釋曰。第三總結。五忍是可行法。心以慧為性。如經可知。
經。善男子(至)修行伏忍。
釋曰。自下第二廣釋五忍。即分為五。就伏忍中。三賢不同。復分為三。此即第一釋習種性。于中有五。一明方便。二菩薩入位。三顯化力。四釋超過。五彰勝因。此即第一明方便也。言初發相信者。未入十住十信人也。謂初發心。而未見理。名為想信。長耳三藏云。習種性前。有三想發心。謂假想發。輕想發。信想發。假想發者。藉三種力。一善友力。謂善知識。二行力。謂受律儀。三法力。謂通別兩力。通謂如來藏。別謂信等五根。緣此三力。于佛菩提。假起菩提
【現代漢語翻譯】 現代漢語譯本 洹前有四種方便，詳細的解釋如同之前所說。解釋說，十信的初心，進入了僧祇（asamkhya，無數）的計算，理應被包含在習種性位中。因為這個緣故，十解十行，屬於性種性所攝；十回向心，屬於道種性所攝。應該如理如實地瞭解。有一種說法是，此經的三品伏忍，如同《瓔珞經》中的三種伏忍。雖然有三種說法，但后一種說法是正確的。為什麼這麼說呢？如果按照第一種說法，那麼經中如何說伏忍聖胎有三十人呢？應該說聖胎人有四十人。又違背了《本業經》中說賢聖有四十二種的說法，應該說賢聖有五十二種。如果按照第二種說法，那麼兩種錯誤和之前一樣。而且他們所引用的，愿樂位中的四種人，是真諦（Paramārtha）自己新增的，不是經文的正文。因為大唐世親（Vasubandhu）的論本，以及大業本，都沒有這段文字。所以三種解釋中，后一種說法是正確的，順應了諸聖的教誨，不違背道理。
經：名為諸佛菩薩修般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。
釋：第三總結。五忍是可行之法，心以智慧為本性，如同經文所說的那樣可以知道。
經：善男子（至）修行伏忍。
釋：從下面開始，第二部分廣泛地解釋五忍，分為五個部分。就伏忍中，三賢（指十住、十行、十回向）不同，又分為三個部分。這裡是第一部分解釋習種性，其中有五個方面：一是說明方便，二是菩薩入位，三是顯示化力，四是解釋超過，五是彰顯殊勝的因。這裡是第一方面說明方便。所說的初發相信的人，是還沒有進入十住十信位的人。指的是最初發心，但還沒有見到真理，叫做想信。長耳三藏說，在習種性之前，有三種想發心，分別是假想發、輕想發、信想發。假想發，是憑藉三種力量：一是善友力，指的是善知識；二是行力，指的是受持律儀；三是法力，指的是通力和別力。通力指的是如來藏（Tathāgatagarbha），別力指的是信等五根。憑藉這三種力量，對於佛菩提（Bodhi，覺悟），虛假地生起菩提心。
【English Translation】 English version Before the Huan, there are four expedient means. The detailed explanation is as described earlier. It is explained that the initial mind of the Ten Faiths enters the calculation of asamkhya (countless), and should be included in the stage of Habitual Nature. Because of this reason, the Ten Understandings and Ten Practices are included in the Nature Lineage; the Ten Dedications are included in the Path Lineage. It should be understood as it is in accordance with the truth. One saying is that the three levels of forbearance in this sutra are like the three levels of forbearance in the Yingluo Sutra. Although there are three sayings, the latter is correct. Why is this so? If according to the first saying, how does the sutra say that there are thirty people in the womb of forbearance? It should be said that there are forty people in the womb of the sage. It also contradicts the Original Vocation Sutra, which says that there are forty-two kinds of sages and worthies; it should be said that there are fifty-two kinds of sages and worthies. If according to the second saying, then the two errors are the same as before. Moreover, what they cited, the four kinds of people in the stage of Joyful Aspiration, is Paramārtha's own addition, not the main text of the sutra. Because the commentary of Vasubandhu of the Great Tang Dynasty, as well as the Great Enterprise edition, do not have this passage. Therefore, among the three explanations, the latter is correct, conforming to the teachings of the saints and not violating reason.
Sutra: Named the Perfection of Wisdom (Prajñāpāramitā) practiced by all Buddhas and Bodhisattvas.
Commentary: The third is the conclusion. The Five Forbearances are practicable methods, and the mind takes wisdom as its nature, as can be known from the sutra.
Sutra: Good men (to) practice forbearance.
Commentary: From below, the second part extensively explains the Five Forbearances, dividing them into five parts. Regarding forbearance, the Three Worthies (referring to the Ten Dwellings, Ten Practices, and Ten Dedications) are different, and are further divided into three parts. This is the first part explaining Habitual Nature, which has five aspects: first, explaining the expedient means; second, Bodhisattvas entering the stage; third, revealing the power of transformation; fourth, explaining transcendence; and fifth, highlighting the superior cause. This is the first aspect, explaining the expedient means. The so-called person who initially develops faith is someone who has not yet entered the stage of the Ten Dwellings and Ten Faiths. It refers to the initial arising of the mind, but not yet seeing the truth, which is called conceptual faith. The Long-Eared Tripitaka says that before the Habitual Nature, there are three conceptual arising of the mind, namely, false conceptual arising, slight conceptual arising, and faithful conceptual arising. False conceptual arising relies on three forces: first, the force of good friends, referring to good teachers; second, the force of practice, referring to upholding the precepts; and third, the force of Dharma, referring to the general force and the specific force. The general force refers to the Tathāgatagarbha (Buddha-nature), and the specific force refers to the five roots of faith, etc. Relying on these three forces, for the Bodhi (enlightenment) of the Buddha, the mind falsely arises.
想。求以自安安他。如聲聞假觀非青青想而能治惑。此中乖爾。名假想發。此後想想不已。義當難識。譬如輕毛無所倚著。名輕想發。此後心路轉明。信珠顯現。名信想發。即入十信位。故名初發想信也。恒河沙眾生者。顯發心者多入。位者小。是故經云。譬之魚子。庵羅樹華。結果甚小。修習伏忍者。即修十信。為伏忍方便。故瓔珞經說。一賢名門。謂初發心。未上住前。有十恒名字菩薩。常修十心。謂信進念定。及至願心。又曰十信以前。想心中行者。是退分善根。若一劫至十劫。修行十信。得入十住。
經。於三寶中(至)迴向心。
釋曰。第二正辨入位。於三寶田。生十種心。就十心中。前五自利。后五利他。前五心者。信等五根。后五心者。一施。二戒。三護三寶。四求勝果。名為願心。五回求菩提。名迴向心。問瓔珞經。及華嚴等。所說十住。與此經異。有何意耶。后十住者。一發心住。二持地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。解云。舊來相傳。十住二種。一者別相十住。如瓔珞經發心住等。二者通相十住。謂信心等。以為十住體。諸位皆行十信心故。是故本業經中。初地菩薩。百法明門。所謂十信各有十心。即百法也。今
【現代漢語翻譯】 現代漢語譯本：想。求以自身安定來安定他人。如同聲聞乘（Śrāvakayāna）通過虛假觀想非青色的事物來調伏煩惱。這其中存在差異。這被稱為假想的生起。此後，種種念想持續不斷，其意義難以辨識。譬如輕盈的羽毛無所依傍，這被稱為輕想的生起。此後，心路逐漸明朗，信珠顯現，這被稱為信想的生起。即進入十信位，所以稱為初發想信。『恒河沙眾生』，顯示發起菩提心者眾多，真正進入果位者甚少。因此經中說，譬如魚卵，庵羅樹的花，最終結果的甚小。修習伏忍者，即是修習十信，作為伏忍的方便。所以《瓔珞經》說，一賢名為門，指的是初發心，未進入住位之前，有十恒河沙數的菩薩，常常修習十心，即信、進、念、定，以及至願心。又說，十信位之前，在想心中修行者，是退分的善根。若一劫乃至十劫，修行十信，才能進入十住。
經：於三寶中（至）迴向心。
釋：第二，正式辨明入位。於三寶田（指佛、法、僧三寶，是眾生培植福田之處）中，生起十種心。就這十種心中，前五種是自利，后五種是利他。前五種心是信等五根（信根、進根、念根、定根、慧根）。后五種心是：一是佈施，二是持戒，三是護持三寶，四是求殊勝果報，名為願心，五是回求菩提，名為迴向心。問：《瓔珞經》以及《華嚴經》等所說的十住，與此經不同，有什麼含義呢？後者的十住是：一、發心住，二、持地住，三、修行住，四、生貴住，五、方便具足住，六、正心住，七、不退住，八、童真住，九、法王子住，十、灌頂住。解釋說：舊來相傳，十住有兩種，一種是別相十住，如《瓔珞經》的發心住等；另一種是通相十住，即以信心等作為十住的本體，因為各個位次都修習十信心。因此，《本業經》中，初地菩薩的百法明門，就是十信各有十心，即是百法。現在
【English Translation】 English version: 'Thought. Seeking to pacify others by pacifying oneself. Like the Śrāvakayāna (聲聞乘) using false contemplation of non-blue things to subdue afflictions. There is a difference here. This is called the arising of false thought. Thereafter, various thoughts continue incessantly, and their meaning is difficult to discern. For example, like a light feather without support, this is called the arising of light thought. Thereafter, the path of the mind gradually becomes clear, and the pearl of faith appears, this is called the arising of faith thought. One then enters the Ten Faiths stage, hence it is called the initial arising of thought and faith. 'Sentient beings as numerous as the sands of the Ganges' (恒河沙眾生) indicates that many initiate the Bodhi mind, but few actually enter the fruition stage. Therefore, the sutra says, like fish eggs, or the flowers of the Āmra tree (庵羅樹), the resulting fruit is very small. Those who cultivate forbearance are cultivating the Ten Faiths as a means of cultivating forbearance. Therefore, the Yingluo Sutra (瓔珞經) says that the first virtuous stage is called the gate, referring to the initial arising of the mind. Before entering the stage of abiding, there are ten henghesha (恒河沙) number of Bodhisattvas who constantly cultivate the ten minds, namely faith, diligence, mindfulness, concentration, and the ultimate aspiration. It also says that before the Ten Faiths stage, those who practice in the mind of thought have regressive roots of goodness. If one cultivates the Ten Faiths for one kalpa (劫) to ten kalpas, one can enter the Ten Abodes.
Sutra: 'In the Three Jewels (至) the mind of dedication.'
Explanation: Secondly, formally distinguishing the entry into the stage. In the field of the Three Jewels (三寶田) (referring to the Buddha, Dharma, and Sangha, the place where sentient beings cultivate fields of merit), ten kinds of minds arise. Among these ten minds, the first five are for self-benefit, and the latter five are for the benefit of others. The first five minds are the five roots of faith (信根), diligence (進根), mindfulness (念根), concentration (定根), and wisdom (慧根). The latter five minds are: first, giving; second, upholding precepts; third, protecting the Three Jewels; fourth, seeking superior results, called the mind of aspiration; fifth, seeking Bodhi, called the mind of dedication. Question: The Ten Abodes mentioned in the Yingluo Sutra (瓔珞經) and the Avatamsaka Sutra (華嚴經) etc. are different from this sutra, what is the meaning? The latter ten abodes are: first, the Abode of Initial Aspiration; second, the Abode of Holding the Ground; third, the Abode of Practice; fourth, the Abode of Noble Birth; fifth, the Abode of Complete Means; sixth, the Abode of Correct Mind; seventh, the Abode of Non-Regression; eighth, the Abode of Pure Youth; ninth, the Abode of Dharma Prince; tenth, the Abode of Consecration. Explanation: It has been traditionally said that there are two kinds of Ten Abodes, one is the distinct Ten Abodes, such as the Abode of Initial Aspiration in the Yingluo Sutra (瓔珞經); the other is the common Ten Abodes, which takes faith etc. as the essence of the Ten Abodes, because all stages cultivate the ten minds of faith. Therefore, in the Original Karma Sutra (本業經), the hundred Dharma gates of the first ground Bodhisattva are that each of the Ten Faiths has ten minds, which are the hundred Dharmas. Now
此經中依通相說。故不相違。
經。是為菩薩(至)化眾生。
釋曰。第三顯其化力。謂十住菩薩。作銅輪王。王二天下。南西二方。故言小分化生也。
經。已超過二乘一切善地。
釋曰。第四釋超二乘地。
經。一切諸佛(至)為聖胎也。
釋曰。第五彰成勝因。謂諸菩薩長養行者。十心。令成聖胎故。
經。複次善男子(至)有十心(或有本云。次第起于慧地。性種性有十心。且依前本)。
釋曰。自下第二明性種性。文別有四。一明入位。二顯位體。三辨攝化。四釋離過。此明入位。於三忍中居第二位。故言複次。三中第二。名中伏忍。與前聞慧。鄰接而生。即是思數。不依定水。故名干慧。即思慧也。今言干者。此字謬也。故瓔珞經。說有六性。亦名六慧。言六性者。如前所引。習種性。性種性。道種性。聖種性。等覺性。妙覺性。言六慧者。聞慧。思慧。修慧。照寂名性慧。寂照慧。故知干慧。即思慧也。習已成性。名性種性。有十心者。總標其數。問善戒經等。習后性前。何故此經。習前性后。答瑜伽等說。立第八識。分別現行種子差別。種子為性。現行為習。故彼經說。先性后習。今此仁王本業經等。不說第八。唯現非種。初起名習。習以成性。
【現代漢語翻譯】 現代漢語譯本： 此經中依據通相（普遍的、共同的特徵）而說，所以沒有矛盾。
經文：這就是菩薩（一直）化度眾生。
解釋：第三段顯示菩薩的化度力量。指十住位的菩薩，可以作為銅輪王（統治世界的理想君王），統治二天下（指世界的兩個部分，通常指南贍部洲的東西兩部分）。因為只統治南、西兩個方向，所以說是小部分化生。
經文：已經超過了聲聞、緣覺二乘的一切善地。
解釋：第四段解釋超過二乘的境界。
經文：一切諸佛（一直）作為聖胎。
解釋：第五段彰顯成就殊勝的原因。指諸位菩薩長養修行者，使十心（菩薩修行過程中的十種心）得以成就，成為聖胎的緣故。
經文：再次，善男子（一直）有十心（或者有的版本說：次第生起于慧地，性種性有十心。暫且依照前面的版本）。
解釋：從下面開始，第二部分說明性種性（菩薩的內在潛質）。文義上分為四個部分：一是說明入位，二是顯示位體，三是辨別攝化，四是解釋離過。這裡說明入位。在三忍（下忍、中忍、上忍）中處於第二位，所以說『再次』。三忍中的第二種，名為中伏忍。與前面的聞慧（通過聽聞佛法而獲得的智慧）相鄰接而生，也就是思數（通過思考而獲得的智慧），不依賴於定水（禪定之水），所以名為干慧（沒有禪定滋潤的智慧），也就是思慧。現在說的『干』字，是錯誤的。所以《瓔珞經》說有六性，也叫六慧。說的六性，如前面所引用的：習種性、性種性、道種性、聖種性、等覺性、妙覺性。說的六慧：聞慧、思慧、修慧、照寂名性慧、寂照慧。所以知道干慧，就是思慧。習（通過後天學習獲得的）已經成為本性，名為性種性。有十心，是總的標明其數量。問：在《善戒經》等經典中，是先習后性，為什麼這部經中，是先性后習？答：瑜伽等論典說，建立第八識（阿賴耶識），分別現行（已經發生的行為）和種子（潛在的可能性）的差別。種子是本性，現行是後天學習。所以那些經典說，先性后習。現在這部《仁王本業經》等，不說第八識，只有現行而非種子。最初生起名為習，通過後天學習而成為本性。
【English Translation】 English version: This sutra speaks according to the common characteristics (universal, shared traits), so there is no contradiction.
Sutra: This is the Bodhisattva (continuously) transforming sentient beings.
Explanation: The third section shows the Bodhisattva's transformative power. It refers to the Bodhisattvas of the Ten Abodes, who can act as a Cakravartin (ideal universal ruler), ruling two continents (referring to two parts of the world, usually the eastern and western parts of Jambudvipa). Because they only rule the south and west directions, it is said to be a small portion of transformation.
Sutra: They have already surpassed all the good grounds of the Two Vehicles (Śrāvaka and Pratyekabuddha).
Explanation: The fourth section explains surpassing the realm of the Two Vehicles.
Sutra: All Buddhas (continuously) act as a sacred womb.
Explanation: The fifth section highlights the cause of achieving excellence. It refers to all the Bodhisattvas nurturing practitioners, enabling the Ten Minds (ten minds in the Bodhisattva's practice) to be accomplished, thus becoming a sacred womb.
Sutra: Furthermore, good son/daughter (continuously) has ten minds (or some versions say: sequentially arising in the wisdom ground, the nature-lineage has ten minds. Let's follow the previous version for now).
Explanation: From below, the second part explains the nature-lineage (inherent potential of a Bodhisattva). In terms of meaning, it is divided into four parts: first, explaining entering the position; second, showing the essence of the position; third, distinguishing the assimilation; and fourth, explaining freedom from faults. Here, it explains entering the position. Among the three forbearances (inferior forbearance, intermediate forbearance, superior forbearance), it is in the second position, so it says 'furthermore'. The second of the three forbearances is called Intermediate Subduing Forbearance. It is adjacent to and arises with the previous Hearing-Wisdom (wisdom gained through hearing the Dharma), which is Thinking-Calculation (wisdom gained through thinking), not relying on the water of Samadhi (meditative concentration), so it is called Dry-Wisdom (wisdom without the moisture of Samadhi), which is Thinking-Wisdom. The current word 'dry' is incorrect. Therefore, the 瓔珞經 (Yingluo Sutra) says there are six natures, also called six wisdoms. The six natures, as quoted earlier, are: Habit-Lineage, Nature-Lineage, Path-Lineage, Sage-Lineage, Equal-Enlightenment Nature, Wonderful-Enlightenment Nature. The six wisdoms are: Hearing-Wisdom, Thinking-Wisdom, Cultivation-Wisdom, Illumination-Quiescence called Nature-Wisdom, Quiescence-Illumination Wisdom. Therefore, it is known that Dry-Wisdom is Thinking-Wisdom. Habit (acquired through learning) has become nature, called Nature-Lineage. Having ten minds is a general indication of their number. Question: In the 善戒經 (Good Precepts Sutra) and other scriptures, habit comes before nature, why in this sutra does nature come before habit? Answer: The 瑜伽 (Yoga) and other treatises say that the eighth consciousness (Alaya Consciousness) is established, distinguishing the differences between manifest actions (actions that have already occurred) and seeds (potential possibilities). Seeds are nature, manifest actions are acquired learning. Therefore, those scriptures say that nature comes before habit. Now, this 仁王本業經 (Benevolent Kings Sutra) and others do not speak of the eighth consciousness, only manifest actions and not seeds. The initial arising is called habit, and through acquired learning it becomes nature.
故彼此說。互不相違。
經。所謂四意止(至)無我也。
釋曰。第二顯位體性。文別有三。初明四意止。即四念處。次明三意止。即三善根。后明三意止。謂三世因果忍。言四意止者。用慧為體。而言意止者。意謂心王。由慧力故。令心止住四種境中。故名意止。身受心法者。辨所觀境也。言不凈苦無常無我也。正明四觀除四顛倒。所謂觀身不凈。能除凈倒。觀受是苦。能除樂倒。觀心無常。能除常倒。觀法無我。能除我倒。
經。三意止。三善根。慈施慧也。
釋曰。第二三善根斷嗔貪癡。此明三種善根。令心止住三種境。故名三意止。慈是無嗔。施無貪。慧是無癡。如其次第。除嗔貪癡。薩婆多宗。義如上說。今依大乘。自有兩釋。一云同薩婆多。無癡善根。以慧為體。一云離慧以外。別有無癡。如成唯識等。今此經文。同薩婆多。用慧為體。
經。三意止。未來果忍也。
釋曰。第三緣三世因果忍。謂緣過去。唯因非果。若緣現在。亦因亦果。望前後故。緣未來世。唯果非因。在後時故。此亦是慧。忍受前境。故名為忍。
經。是菩薩亦能化一切眾生。
釋曰。第三攝化應知。
經。已能過(至)所不能壞。
釋曰。第四離過。謂過我人等者
【現代漢語翻譯】 因此彼此互相闡述，互不違背。
經文：所謂的四意止（直到）無我啊。
解釋：第二部分闡明位（Dhyana）的體性。從文義上可分為三部分。首先闡明四意止，即四念處。其次闡明三意止，即三善根。最後闡明三意止，指的是三世因果忍。說到四意止，是以慧為體。而說意止，意指的是心王。由於慧的力量，使心止住在四種境界中，所以名為意止。身、受、心、法，是辨別所觀的境界。說不凈、苦、無常、無我，正是闡明四種觀行，去除四種顛倒。所謂觀身不凈，能去除凈倒；觀受是苦，能去除樂倒；觀心無常，能去除常倒；觀法無我，能去除我倒。
經文：三意止，三善根，慈、施、慧啊。
解釋：第二部分，三善根斷除嗔、貪、癡。這裡闡明三種善根，使心止住在三種境界，所以名為三意止。慈是無嗔，施是無貪，慧是無癡。按照這樣的順序，去除嗔、貪、癡。薩婆多宗（Sarvastivada），義理如上所述。現在依照大乘（Mahayana），有兩種解釋。一種說法是同薩婆多宗，無癡善根以慧為體。另一種說法是，除了慧以外，另有無癡，如《成唯識論》等。現在這部經文，同薩婆多宗，用慧為體。
經文：三意止，未來果忍啊。
解釋：第三部分，緣三世因果忍。指的是緣過去世，只有因沒有果；如果緣現在世，既是因也是果，因為有前後相望的關係；緣未來世，只有果沒有因，因為在後面的時間。這也是慧，忍受前面的境界，所以名為忍。
經文：這位菩薩也能化度一切眾生。
解釋：第三部分，攝受教化，應當知曉。
經文：已經能夠超越（直到）所不能破壞的。
解釋：第四部分，遠離過失。指的是超越我、人等等。
【English Translation】 Therefore, they explain to each other, without contradicting each other.
Sutra: The so-called Four Intentional Stoppages (up to) no-self.
Explanation: The second part clarifies the nature of Dhyana. It can be divided into three parts according to the meaning of the text. First, it clarifies the Four Intentional Stoppages, which are the Four Foundations of Mindfulness. Second, it clarifies the Three Intentional Stoppages, which are the Three Roots of Goodness. Finally, it clarifies the Three Intentional Stoppages, which refer to the forbearance of cause and effect in the three periods of time. Speaking of the Four Intentional Stoppages, they take wisdom as their essence. And when we say 'intentional stoppage,' 'intention' refers to the mind-king. Because of the power of wisdom, the mind is made to dwell in the four realms, so it is called intentional stoppage. Body, sensation, mind, and dharma are to distinguish the realms to be observed. Saying impurity, suffering, impermanence, and no-self, it is precisely to clarify the four contemplations to remove the four inversions. The so-called contemplation of the impurity of the body can remove the inversion of purity; contemplation of the suffering of sensation can remove the inversion of pleasure; contemplation of the impermanence of the mind can remove the inversion of permanence; contemplation of the no-self of the dharma can remove the inversion of self.
Sutra: The Three Intentional Stoppages, the Three Roots of Goodness, are loving-kindness, generosity, and wisdom.
Explanation: The second part, the Three Roots of Goodness, cuts off anger, greed, and delusion. Here, it clarifies the three roots of goodness, which cause the mind to dwell in the three realms, so they are called the Three Intentional Stoppages. Loving-kindness is non-anger, generosity is non-greed, and wisdom is non-delusion. In this order, anger, greed, and delusion are removed. The Sarvastivada school, the meaning is as described above. Now, according to Mahayana, there are two explanations. One explanation is the same as the Sarvastivada school, the root of goodness of non-delusion takes wisdom as its essence. Another explanation is that, apart from wisdom, there is another non-delusion, such as in the Vijnaptimatrata-siddhi (Cheng Weishi Lun). Now this sutra text is the same as the Sarvastivada school, using wisdom as its essence.
Sutra: The Three Intentional Stoppages are the forbearance of future results.
Explanation: The third part, the forbearance of cause and effect in the three periods of time. It refers to the past, which only has cause and no effect; if it refers to the present, it is both cause and effect, because there is a relationship of looking forward and backward; if it refers to the future, it only has effect and no cause, because it is in the later time. This is also wisdom, enduring the previous realm, so it is called forbearance.
Sutra: This Bodhisattva can also transform all sentient beings.
Explanation: The third part, to gather and transform, should be known.
Sutra: Already able to surpass (up to) what cannot be destroyed.
Explanation: The fourth part, to be free from faults. It refers to surpassing self, person, and so on.
。遠離我見。然彼我見。有眾多名。謂我人知者見者眾生。如瑜伽有八種。名依大般若。有十三名。言外道倒想者。六十二見等。
經。複次善男子。修行上伏忍。進入平等道。名為道種性地(或有本云。復有十道十種性地。旦依前本)。
釋曰。第三釋道種性地。文別有四。一標位總名。二出位體性。三攝化分齊。四辨勝用。此即初也。謂入初地。離能所取平等聖道。此與聖道為因性故。名道種性。
經。所謂觀色(至)解脫忍。
釋曰。第二別出體性。文別有三。初明五忍。次顯三忍。后辨二忍。合成十忍。總釋意云。有情流轉。五蘊為體。流三界處。尋其根本。不離二諦。故成十忍。忍謂忍解。然即是慧。前文五忍。從果立名。由觀五蘊。得五分法身故。后之五忍。從境立名。尋即可知。此即第一明觀五蘊。得前五忍。謂觀色蘊。便得戒忍。表無表戒。皆色蘊故。準此經文。表無表戒。皆是色也。觀識蘊得知見忍。以了別識與知見慧。義相順故。觀想蘊得定忍。以彼假想。能入定故。如四無色由想故得。觀受蘊得慧忍。以依受故。立於四禪。由依禪故。能發者慧。是故觀受。而得慧忍。解脫忍者。是解脫身。解脫有二種。一者有為解脫。即是勝解。二者無為解脫。此明由斷行蘊所攝煩
【現代漢語翻譯】 現代漢語譯本：遠離我見（認為有一個『我』的錯誤觀念）。然而，這種『我見』有很多名稱，比如『我』、『人』、『知者』（認知者）、『見者』（觀察者）、『眾生』（有情）。正如《瑜伽師地論》中有八種名稱，而《大般若經》中有十三種名稱。此外，還有外道的顛倒思想，比如六十二見等。
經文：複次，善男子，修行上伏忍，進入平等道，名為道種性地（或有版本說：復有十道十種性地，但依前版本）。
解釋：第三，解釋道種性地。文分四部分：一、標明位次的總體名稱；二、闡述位次的體性；三、概括教化範圍；四、辨明殊勝作用。這裡是第一部分，即進入初地，遠離能取和所取的平等聖道。此地與聖道互為因性，所以名為道種性。
經文：所謂觀色（至）解脫忍。
解釋：第二，分別闡述體性。文分三部分：首先闡明五忍，其次顯現三忍，最後辨析二忍，合成為十忍。總體的解釋是說：有情在五蘊（色、受、想、行、識）的體性中流轉，處於三界之中。追尋其根本，不離二諦（世俗諦和勝義諦），所以成就十忍。忍，是指忍可和理解，實際上就是智慧。前面的五忍，是從結果來立名的，因為觀察五蘊，可以得到五分法身。後面的五忍，是從境界來立名的，尋思即可明白。這裡是第一部分，闡明觀察五蘊，得到前五忍。觀察色蘊，便得到戒忍，因為表色戒和無表色戒，都是色蘊。按照這部經文，表色戒和無表色戒，都是色。觀察識蘊，得知見忍，因爲了別識與知見慧，意義相順。觀察想蘊，得到定忍，因為虛假的想像，能夠進入禪定。比如四無色定，就是由想而得到的。觀察受蘊，得到慧忍，因為依靠受，可以建立四禪。由於依靠禪定，能夠生髮智慧。所以觀察受，而得到慧忍。解脫忍者，是解脫身。解脫有兩種，一是『有為解脫』，即是勝解；二是『無為解脫』。這裡說明由斷除行蘊所攝的煩惱
【English Translation】 English version: To be far away from 'self-view' (the mistaken notion of a 'self'). However, this 'self-view' has many names, such as 'I', 'person', 'knower' (cognizer), 'seer' (observer), 'sentient being' (sentient being). Just as the Yogacarabhumi-sastra has eight names, and the Mahaprajnaparamita Sutra has thirteen names. In addition, there are the inverted thoughts of non-Buddhists, such as the sixty-two views, etc.
Sutra: Furthermore, good man, cultivating superior forbearance and entering the path of equality is called the 'seed of the path' stage (or some versions say: there are ten paths and ten 'seed of the path' stages, but according to the previous version).
Commentary: Third, explaining the 'seed of the path' stage. The text is divided into four parts: 1. Stating the overall name of the stage; 2. Explaining the nature of the stage; 3. Summarizing the scope of teaching; 4. Distinguishing the superior function. This is the first part, which is entering the first stage, being far away from the equal and holy path of the able-to-be-grasped and the grasped. This stage and the holy path are mutually causal, so it is called the 'seed of the path'.
Sutra: So-called contemplation of form (up to) liberation forbearance.
Commentary: Second, separately explaining the nature. The text is divided into three parts: first, explaining the five forbearances; second, revealing the three forbearances; and finally, analyzing the two forbearances, combining them into ten forbearances. The overall explanation is that sentient beings transmigrate within the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness), being in the three realms. Tracing back to their root, they are inseparable from the two truths (conventional truth and ultimate truth), so they achieve the ten forbearances. Forbearance refers to acceptance and understanding, which is actually wisdom. The previous five forbearances are named from the result, because by contemplating the five skandhas, one can obtain the fivefold dharmakaya. The latter five forbearances are named from the realm, which can be understood by thinking. This is the first part, explaining that by contemplating the five skandhas, one can obtain the first five forbearances. By contemplating the rupa-skandha (form), one obtains the sila-ksanti (precept forbearance), because both manifest and unmanifest precepts are form. According to this sutra, both manifest and unmanifest precepts are form. By contemplating the vijnana-skandha (consciousness), one obtains the jnana-darsana-ksanti (knowledge and vision forbearance), because the discriminating consciousness and the wisdom of knowledge and vision are similar in meaning. By contemplating the samjna-skandha (perception), one obtains the dhyana-ksanti (meditation forbearance), because false imagination can enter into dhyana (meditation). For example, the four formless dhyanas are obtained through perception. By contemplating the vedana-skandha (feeling), one obtains the prajna-ksanti (wisdom forbearance), because relying on feeling, one can establish the four dhyanas. Because relying on dhyana, one can generate wisdom. Therefore, by contemplating feeling, one obtains wisdom forbearance. The vimoksa-ksanti (liberation forbearance) is the body of liberation. There are two types of liberation: one is 'conditioned liberation', which is superior understanding; the other is 'unconditioned liberation'. This explains that by cutting off the afflictions contained within the samskara-skandha (mental formations)
惱。偏得行蘊所攝勝解。名解脫忍。于境自在。名解脫故。是故婆沙。及佛地論。皆說勝解為解脫身。故言觀行蘊得解脫忍。若廣分別。義如別章。
經。觀三界因果(至)無相忍。
釋曰。第二釋三忍。謂觀三界苦得空忍。于苦果上立空義故。於三界因。得無愿忍。以煩惱業為諦因故。通觀因果。得無相忍。證因果空。證無相故。又解。觀欲界因果得無愿。極可厭故。觀色因果以得空。離粗法故。依欲色得無相。諸十相法多分盡故。如是等釋。不可具述。
經。觀二諦虛實(至)得無生忍。
釋曰。第三明二諦忍。謂觀俗得無常忍。觀真得無生忍。此約有為無為。以釋二諦。
經。是菩薩(至)四天下。
釋曰。第三攝化分齊。謂道種性。作金輪王。化四天下。又解。是菩薩十堅心者。結上十忍。
經。生一切眾生善根。
釋曰。第四辨其勝用。義顯可知。
經。又信忍菩薩所謂善達明行者。
釋曰。第二明信忍。文別有四。一標名配位。二明除障。三明攝化分齊。四明發行種子。此即第一標名配位。言信忍者。標名。以無漏信。信三寶苦。故名信忍。言善達明中行者。配位如下經說。善謂善覺。初地菩薩。現證二空。故名善覺。達即離達。所謂二
【現代漢語翻譯】 現代漢語譯本： 惱。偏得行蘊（Saṃskāra-skandha，五蘊之一，指意志、慾望等心理活動）所攝的勝解（adhimokṣa，對事物的深刻理解和確認），名為解脫忍（vimokṣa-kṣānti，通過忍受而獲得的解脫）。于境界自在，名為解脫故。是故《婆沙論》（Vibhāṣā）及《佛地論》（Buddhabhūmi-śāstra）皆說勝解為解脫身。故言觀行蘊得解脫忍。若廣分別，義如別章。 經：觀三界因果（至）無相忍（animitta-kṣānti，對無相的忍受）。 釋曰：第二解釋三忍。謂觀三界苦得空忍（śūnyatā-kṣānti，對空的忍受）。于苦果上立空義故。於三界因，得無愿忍（apraṇihita-kṣānti，對無愿的忍受）。以煩惱業為諦因故。通觀因果，得無相忍。證因果空，證無相故。又解：觀欲界因果得無愿，極可厭故。觀色界因果以得空，離粗法故。依欲色界得無相，諸十相法多分盡故。如是等釋，不可具述。 經：觀二諦虛實（至）得無生忍（anutpāda-kṣānti，對不生不滅的忍受）。 釋曰：第三明二諦忍。謂觀俗諦得無常忍（anitya-kṣānti，對無常的忍受）。觀真諦得無生忍。此約有為無為，以釋二諦。 經：是菩薩（至）四天下（catasro dvīpāḥ，指須彌山周圍的四大部洲）。 釋曰：第三攝化分齊。謂道種性，作金輪王（cakravartin，擁有金輪的統治者），化四天下。又解：是菩薩十堅心者，結上十忍。 經：生一切眾生善根。 釋曰：第四辨其勝用。義顯可知。 經：又信忍菩薩所謂善達明行者。 釋曰：第二明信忍。文別有四。一標名配位。二明除障。三明攝化分齊。四明發行種子。此即第一標名配位。言信忍者，標名。以無漏信，信三寶苦，故名信忍。言善達明中行者，配位如下經說。善謂善覺，初地菩薩。現證二空，故名善覺。達即離達，所謂二
【English Translation】 English version: Annoyance. Particularly obtaining the adhimokṣa (勝解, profound understanding and confirmation of things) encompassed by the Saṃskāra-skandha (行蘊, one of the five skandhas, referring to mental activities such as will and desire) is called vimokṣa-kṣānti (解脫忍, liberation through endurance). Being at ease in the realm is called liberation. Therefore, both the Vibhāṣā (婆沙論) and the Buddhabhūmi-śāstra (佛地論) state that adhimokṣa is the body of liberation. Hence, it is said that observing the Saṃskāra-skandha obtains vimokṣa-kṣānti. If explained in detail, the meaning is as in a separate chapter. Sutra: Observing the causes and effects of the three realms (to) animitta-kṣānti (無相忍, endurance of the signless). Explanation: Secondly, explaining the three kṣāntis. Observing the suffering of the three realms obtains śūnyatā-kṣānti (空忍, endurance of emptiness). Because the meaning of emptiness is established on the suffering result. Regarding the causes of the three realms, one obtains apraṇihita-kṣānti (無愿忍, endurance of the desireless). Because afflictions and karma are the true causes. Comprehensively observing causes and effects obtains animitta-kṣānti. Realizing the emptiness of causes and effects, realizing the signless. Another explanation: Observing the causes and effects of the desire realm obtains the desireless, because it is extremely repulsive. Observing the causes and effects of the form realm obtains emptiness, because it is separate from coarse dharmas. Relying on the desire and form realms obtains the signless, because most of the ten aspect dharmas are exhausted. Such explanations cannot be fully described. Sutra: Observing the truth and falsehood of the two truths (to) anutpāda-kṣānti (無生忍, endurance of non-arising). Explanation: Thirdly, explaining the two truths kṣānti. Observing the conventional truth obtains anitya-kṣānti (無常忍, endurance of impermanence). Observing the ultimate truth obtains anutpāda-kṣānti. This uses the conditioned and unconditioned to explain the two truths. Sutra: This Bodhisattva (to) catasro dvīpāḥ (四天下, the four continents around Mount Sumeru). Explanation: Thirdly, defining the scope of conversion. Namely, the nature of the path, acting as a cakravartin (金輪王, wheel-turning king), converting the four continents. Another explanation: This Bodhisattva with ten firm minds, concludes the above ten kṣāntis. Sutra: Generating roots of goodness for all sentient beings. Explanation: Fourthly, distinguishing its superior function. The meaning is clearly understandable. Sutra: Moreover, the Bodhisattva of faith-endurance is called one who is skilled in understanding and practice. Explanation: Secondly, explaining faith-endurance. The text is divided into four parts. First, marking the name and assigning the position. Second, explaining the removal of obstacles. Third, explaining the scope of conversion. Fourth, explaining the seeds of initiation. This is the first, marking the name and assigning the position. The one who has faith-endurance is marked by name. With undefiled faith, believing in the suffering of the Three Jewels, hence the name faith-endurance. The one who is skilled in understanding and practice, the position is assigned as described in the following sutra. Skillful means skillful awakening, the Bodhisattva of the first ground. Directly realizing the two emptinesses, hence the name skillful awakening. Understanding means detachment, namely the two
地。離犯戒垢。達真俗境。故名離達。明即明慧。謂第三地。以三慧光。明諸法故。名明慧。此上三地。五蘊假人。名為行者。
經。斷三界色煩惱縛。
釋曰。第二明除障也。然此除障。諸教不同。就實正理。如成唯識第十卷說。謂一切障。二障所攝。煩惱障中。見所斷種。于極喜地見道初斷。彼障現起。地前已伏。修所斷種。金剛喻定現在前時。一切頓斷。彼障現起。地前漸伏。初地已上能頓盡。令永不行。如阿羅漢。由故意力。前七地中。雖暫現起。而不為失。八地已上。畢竟不行。所知障中。見所斷種。于極喜地見道初斷。彼障現起。地前已伏。修所斷種。於十地中。漸次斷滅。金剛喻定現在前時。方永斷盡。彼障現起。地前漸伏。乃至十地。方永斷盡。八地已上。六識俱者。不復現行。無漏觀心。及果相續。能違彼故。第七俱者。猶可現行。法空智果起位方伏。前五轉識。設未轉依。無漏伏故。障不現起。雖于修道十地位中。皆不斷滅煩惱障種。而彼粗重。熏漸斷滅。由斯故說。二障粗重。一一皆有三住斷義。雖諸住中皆斷粗重。而三位顯。是故偏說。然此經文。且依此品。地前伏忍。而伏非斷。信忍三地。說斷三界色煩惱縛。順忍三地。能斷三界心等煩惱。無生忍地。亦釋三界心色等習。至
【現代漢語翻譯】 現代漢語譯本 地（Bhumi，土地）。遠離犯戒的污垢，通達真諦和俗諦的境界，所以叫做離達（Viraja，離垢地）。明即明慧，指的是第三地。因為以三種智慧的光芒，照亮諸法，所以叫做明慧（Prabhakari，發光地）。這以上的三地，五蘊和合的假人，被稱為行者。
經：斷除三界色界的煩惱束縛。
釋：第二是說明消除障礙。然而這種消除障礙，在各種教派中有所不同。就實際的正理來說，如《成唯識論》第十卷所說，一切障礙，都包含在兩種障礙之中。煩惱障中，見所斷的種子，在極喜地（Pramudita，歡喜地）見道之初斷除。這種障礙的現起，在初地之前已經被降伏。修所斷的種子，在金剛喻定（Vajropamasamadhi，金剛喻定）現在前時，一切頓然斷除。這種障礙的現起，在初地之前逐漸降伏。初地以上能夠頓然斷盡，使其永遠不行。如同阿羅漢，由於故意力，在前七地中，雖然暫時現起，但不會造成損失。八地以上，畢竟不行。所知障中，見所斷的種子，在極喜地見道之初斷除。這種障礙的現起，在初地之前已經被降伏。修所斷的種子，在十地中，逐漸斷滅。金剛喻定現在前時，才永遠斷盡。這種障礙的現起，在初地之前逐漸降伏，乃至十地，才永遠斷盡。八地以上，六識具足的人，不再現行。無漏觀心，以及果的相續，能夠違背它。第七識具足的人，仍然可以現行。法空智果生起的位置才降伏。前五轉識，即使沒有轉依，因為無漏的降伏，障礙也不會現起。雖然在修道的十地位中，都沒有斷滅煩惱障的種子，但那些粗重，逐漸被熏習斷滅。因此說，兩種障礙的粗重，每一個都有三種住斷的意義。雖然在各種住中都斷除粗重，但三個位置明顯，所以偏重說明。然而這段經文，且依據此品，地前伏忍，而伏不是斷。信忍三地，說斷三界色界的煩惱束縛。順忍三地，能夠斷除三界心等煩惱。無生忍地，也解釋三界心色等的習氣，直到
【English Translation】 English version Bhumi (地): The ground or stage. Viraja (離達): Free from the defilement of breaking precepts, reaching the realm of true and conventional truths, hence named Viraja. Prabakari (明慧): Luminous wisdom, referring to the third Bhumi. Because it illuminates all dharmas with the light of three wisdoms, it is named Prabhakari. The composite of the five skandhas in these three Bhumis is called a practitioner (行者).
Sutra (經): Severing the bonds of form realm (色界) afflictions in the three realms (三界).
Explanation (釋): Secondly, it explains the removal of obstacles. However, this removal of obstacles differs among various schools. According to the actual correct principle, as stated in the tenth volume of the Vijnaptimatrata-siddhi (成唯識論), all obstacles are included in two types of obstacles. Among the afflictive obstacles (煩惱障), the seeds of what is severed by seeing (見所斷) are initially severed in the path of seeing (見道) in the Pramudita Bhumi (極喜地). The manifestation of this obstacle has already been subdued before the first Bhumi. The seeds of what is severed by cultivation (修所斷) are completely severed when the Vajropamasamadhi (金剛喻定) is present. The manifestation of this obstacle is gradually subdued before the first Bhumi. The first Bhumi and above can completely sever them, preventing them from ever arising. Like an Arhat, due to intentional effort, although they may temporarily arise in the first seven Bhumis, it does not cause loss. From the eighth Bhumi onwards, they never arise. Among the cognitive obstacles (所知障), the seeds of what is severed by seeing are initially severed in the path of seeing in the Pramudita Bhumi. The manifestation of this obstacle has already been subdued before the first Bhumi. The seeds of what is severed by cultivation are gradually severed in the ten Bhumis. They are completely severed when the Vajropamasamadhi is present. The manifestation of this obstacle is gradually subdued before the first Bhumi, and completely severed by the tenth Bhumi. From the eighth Bhumi onwards, those with the six consciousnesses do not manifest again. The uncontaminated wisdom and the continuity of the result can counteract it. Those with the seventh consciousness can still manifest. The position where the fruit of the wisdom of emptiness of phenomena arises subdues it. Even if the first five transformed consciousnesses have not undergone transformation, the obstacles do not arise because of the uncontaminated subduing. Although the seeds of afflictive obstacles are not severed in the ten stages of the path of cultivation, those coarse elements are gradually severed by熏習. Therefore, it is said that the coarse elements of the two obstacles each have the meaning of three abidings of severance. Although coarse elements are severed in various abidings, the three positions are clear, so they are emphasized. However, this passage of scripture relies on this chapter, the forbearance of subduing before the Bhumi, and subduing is not severance. The three Bhumis of faith and forbearance speak of severing the bonds of form realm afflictions in the three realms. The three Bhumis of compliant forbearance can sever afflictions such as the mind in the three realms. The Bhumi of non-origination forbearance also explains the habits of mind and form in the three realms, until
寂滅忍。佛菩薩斷三界心習。即此下文受持品說。初地斷貪。二地斷嗔。三地斷癡。四地斷見。五地斷疑。六地斷三界集因集果。七地斷三界習因業果。八地觀心心寂滅。九地滅心心相。十地證一切法解脫。住金剛臺者。為顯諸地勝劣差別。就障粗重。說貪嗔等。非就實義。所以者何。就實正理。如前所說。煩惱障中。見所斷種。見位永斷。修所斷種。要至金剛一剎那中。方能頓斷。若所知障。地地別斷。故知煩惱障中。位位斷者。就粗重說。然此所說色心煩惱。自有兩釋。一云從境得名。若緣色者。名色煩惱。若緣心者。名心煩惱。或可從喻得名。色心相望。色粗心細。是故粗惑。名色煩惱。其細惑者。名心煩惱。色心習者。就習氣中。若粗習氣。但言色心煩惱。若微細者。名色心習。問習氣以何為體。解云。舊相傳說。二障種子若粗易斷。名為正使。細而難斷。名為習氣。慈恩三藏。依瑜伽等說。習氣無堪任性。亦名粗重。謂由二障種子力故。所引有漏五蘊上有無堪任性。與所依蘊。非一非異。無別體性。故言非異。斷不斷別。故言非一。然此粗重。無體性故。不能別得擇滅法無為。而斷位者。且加煩惱障中。見所斷種。唯有一品。所引習氣。有無量品。若依二乘。從七方便。漸斷習氣。乃至羅漢。入無餘依隨所
依舍。若迴心者。至菩薩見道無間道時。斷見所斷種。所引習氣。解脫道時。方能斷盡修所斷種。乃至菩薩金剛心時。方能斷盡所引習氣。至妙覺位。解脫道中。方能斷盡。若廣分別。如成唯識記。問若爾如何此經等云。于諸地中。斷貪嗔等。又菩薩地。說二障種。有三位斷。如何會釋。解云。如上所引。成唯識論第十卷說。由此道理。本業瓔珞上卷所說。三賢菩薩。伏三界煩惱粗業道。粗相續果。亦不起粗。是見道。喜忍伏三道業道。離忍伏人中業道。明忍伏六天業道。焰忍伏諸見業道。勝忍伏疑見業道。光忍伏心因業道。無生忍伏果業道。不動忍伏色因業道。光忍伏心因業道。寂滅忍伏心色二習業道。無垢忍伏習果道。習前已斷。而果不敗亡。是故佛子三賢。名為伏斷。喜忍已上。亦伏亦斷一切煩惱。覺忍現時。法界中一切無明。頓斷無餘。亦顯諸位勝劣異故。擬宜而說。非實正理。設有餘教異此說。亦應準此。若廣分別。具如別章。
經。能化(至)無量功德。
釋曰。第三攝化分齊。謂初地百佛國。二地千佛國。三地萬佛國。所現化身。三地差別。準上應知。又現神通。無量功德差別。謂初地神通。動百佛國。二地千佛國。三地萬佛國土也。
經。常以十五心為首。
釋曰。第四明
【現代漢語翻譯】 現代漢語譯本 依舍（Isvara，自在天）。如果迴心向善的人，在菩薩見道（Darshana-marga，見道）和無間道（Anantarya-marga，無間道）時，斷除見所斷的煩惱種子（Dṛṣṭi-heya-bīja，見所斷種）以及由此產生的習氣（Vāsanā，習氣）。在解脫道（Vimukti-marga，解脫道）時，才能完全斷盡修所斷的煩惱種子（Bhāvanā-heya-bīja，修所斷種）。乃至菩薩金剛心（Vajra-citta，金剛心）時，才能完全斷盡由此產生的習氣。到達妙覺位（Sammyak-saṃbuddha，妙覺位），在解脫道中，才能完全斷盡。如果詳細分別，可以參考《成唯識論述記》。 問：如果這樣，為何此經等經典中說，在各個菩薩地（Bhūmi，地）中，斷除貪嗔等煩惱？而且《菩薩地持經》中說，二障（Dve āvaraṇe，二障）的種子，有三個階段斷除？應該如何解釋？ 答：如上面所引用的《成唯識論》第十卷所說。根據這個道理，《本業瓔珞經》上卷所說，三賢位（Tri-śikṣā，三賢）的菩薩，降伏三界（Tridhātu，三界）的煩惱粗業道（Karma-patha，業道），粗相續果（Vipāka，果報）也不會生起粗惡的果報。見道位的喜忍（Muditā-kṣānti，喜忍）降伏三道業道（Karma-patha，業道），離忍（Vigatā-kṣānti，離忍）降伏人中業道（Karma-patha，業道），明忍（Āloka-kṣānti，明忍）降伏六天業道（Karma-patha，業道），焰忍（Arcis-kṣānti，焰忍）降伏諸見業道（Karma-patha，業道），勝忍（Jayā-kṣānti，勝忍）降伏疑見業道（Karma-patha，業道），光忍（Prabhā-kṣānti，光忍）降伏心因業道（Karma-patha，業道），無生忍（Anutpāda-kṣānti，無生忍）降伏果業道（Karma-patha，業道），不動忍（Acala-kṣānti，不動忍）降伏色因業道（Karma-patha，業道），光忍（Prabhā-kṣānti，光忍）降伏心因業道（Karma-patha，業道），寂滅忍（Śānta-kṣānti，寂滅忍）降伏心色二習業道（Karma-patha，業道），無垢忍（Vimala-kṣānti，無垢忍）降伏習果道（Karma-patha，業道）。習氣在前已經斷除，但果報不會因此而消亡。因此，佛子三賢位（Tri-śikṣā，三賢）被稱為伏斷。喜忍（Muditā-kṣānti，喜忍）以上，也是伏也是斷一切煩惱。覺忍（Bodhi-kṣānti，覺忍）顯現時，法界（Dharmadhātu，法界）中一切無明（Avidyā，無明）頓斷無餘。也顯示了各個菩薩地的殊勝和低劣的差異，所以根據情況而說，並非真實的正理。如果其他教派有不同的說法，也應該參照這個道理。如果詳細分別，具體內容可以參考其他章節。
經：能化現乃至無量功德。
釋：第三，攝化（Parigraha，攝化）的範圍。初地（Prathama-bhūmi，初地）能化現一百個佛國（Buddhakṣetra，佛國），二地（Dvitīya-bhūmi，二地）能化現一千個佛國（Buddhakṣetra，佛國），三地（Tṛtīya-bhūmi，三地）能化現一萬個佛國（Buddhakṣetra，佛國）。所現化身的差別，可以參照上面的內容來理解。又顯現神通（Ṛddhi，神通），無量功德的差別。初地的神通，能震動一百個佛國（Buddhakṣetra，佛國），二地的神通，能震動一千個佛國（Buddhakṣetra，佛國），三地的神通，能震動一萬個佛國土（Buddhakṣetra，佛國）。
經：常以十五心為首。
釋：第四，說明。
【English Translation】 English version Isvara (自在天). If those who turn their minds towards goodness, at the time of the Bodhisattva's Darshana-marga (見道, Path of Seeing) and Anantarya-marga (無間道, Path of Immediate Consequence), they sever the seeds of afflictions to be severed by seeing (Dṛṣṭi-heya-bīja, 見所斷種) and the habits arising from them (Vāsanā, 習氣). Only at the time of the Vimukti-marga (解脫道, Path of Liberation) can they completely sever the seeds of afflictions to be severed by cultivation (Bhāvanā-heya-bīja, 修所斷種). Even at the time of the Bodhisattva's Vajra-citta (金剛心, Diamond Mind), can they completely sever the habits arising from them. Upon reaching the state of Sammyak-saṃbuddha (妙覺位, Perfect Enlightenment), in the Path of Liberation, can they completely sever them. For detailed distinctions, refer to the Commentary on the Treatise on Establishing Consciousness-Only. Question: If this is the case, why do scriptures such as this one say that in the various Bodhisattva Bhūmi (地, Grounds), greed, anger, and other afflictions are severed? Moreover, the Bodhisattva-bhūmi-sūtra states that the seeds of the two obscurations (Dve āvaraṇe, 二障) are severed in three stages? How should this be explained? Answer: As stated in the tenth volume of the Treatise on Establishing Consciousness-Only cited above. According to this principle, the upper volume of the Original Vows Garland Sutra states that the Bodhisattvas of the Three Worthies (Tri-śikṣā, 三賢) subdue the coarse karma-patha (業道) of afflictions in the Three Realms (Tridhātu, 三界), and coarse consequences of continuous succession (Vipāka, 果報) will not arise. The Muditā-kṣānti (喜忍, Joyful Endurance) of the Path of Seeing subdues the karma-patha (業道) of the three paths, the Vigatā-kṣānti (離忍, Detached Endurance) subdues the karma-patha (業道) in the human realm, the Āloka-kṣānti (明忍, Luminous Endurance) subdues the karma-patha (業道) of the six heavens, the Arcis-kṣānti (焰忍, Flaming Endurance) subdues the karma-patha (業道) of various views, the Jayā-kṣānti (勝忍, Victorious Endurance) subdues the karma-patha (業道) of doubt, the Prabhā-kṣānti (光忍, Radiant Endurance) subdues the karma-patha (業道) of mental causes, the Anutpāda-kṣānti (無生忍, Non-arising Endurance) subdues the karma-patha (業道) of consequences, the Acala-kṣānti (不動忍, Immovable Endurance) subdues the karma-patha (業道) of material causes, the Prabhā-kṣānti (光忍, Radiant Endurance) subdues the karma-patha (業道) of mental causes, the Śānta-kṣānti (寂滅忍, Tranquil Endurance) subdues the karma-patha (業道) of mental and material habits, and the Vimala-kṣānti (無垢忍, Immaculate Endurance) subdues the path of habitual consequences. The habits have already been severed before, but the consequences will not perish because of this. Therefore, the Bodhisattvas of the Three Worthies (Tri-śikṣā, 三賢) are called subduers. Above the Muditā-kṣānti (喜忍, Joyful Endurance), all afflictions are both subdued and severed. When the Bodhi-kṣānti (覺忍, Awakening Endurance) manifests, all ignorance (Avidyā, 無明) in the Dharmadhātu (法界, Dharma Realm) is instantly severed without remainder. It also shows the differences in superiority and inferiority of the various Bodhisattva Grounds, so it is spoken according to the circumstances, not the true principle. If other schools have different statements, they should also be referred to this principle. For detailed distinctions, refer to other chapters.
Sutra: Able to transform and manifest even immeasurable merits.
Explanation: Third, the scope of Parigraha (攝化, gathering and transforming). The Prathama-bhūmi (初地, First Ground) can transform and manifest one hundred Buddha-kṣetra (佛國, Buddha Lands), the Dvitīya-bhūmi (二地, Second Ground) can transform and manifest one thousand Buddha-kṣetra (佛國, Buddha Lands), and the Tṛtīya-bhūmi (三地, Third Ground) can transform and manifest ten thousand Buddha-kṣetra (佛國, Buddha Lands). The differences in the manifested bodies can be understood by referring to the above content. Also, the manifestation of Ṛddhi (神通, supernatural powers) and the differences in immeasurable merits. The supernatural powers of the First Ground can shake one hundred Buddha-kṣetra (佛國, Buddha Lands), the supernatural powers of the Second Ground can shake one thousand Buddha-kṣetra (佛國, Buddha Lands), and the supernatural powers of the Third Ground can shake ten thousand Buddha-kṣetra (佛國, Buddha Lands).
Sutra: Always taking the fifteen minds as the head.
Explanation: Fourth, explaining.
發行種子。文別有三。初總標。以十五心為首。次列十五心。后總結。此即總標。十五心為發行本種。
經。四攝法(至)三解脫門。
釋曰。第二列十五心。謂四攝等四門功德。便成十五心功德也。言弘願。如瓔珞經說。愿一切眾生。度苦斷集。證滅修道。名四弘願。具說如彼。
經。是菩薩從善地(或有本云。從善覺地至)根本種子。
釋曰。第三總結。應知。
經。又順忍菩薩(至)現法。
釋曰。第三順忍。文別有三。初標名配位。次明除障。后顯攝化分齊。此即初也。順無生忍觀。名為順忍。言見勝現法者配位。見謂炎慧。即第四地。得道品見。故名為見。勝即難勝。是第五地。難有二義。一勸難化眾生。心無垢難。二所化不從。心無垢難。能退二難。于難得勝。名難勝地。言現法者。即是第六現前地十二緣觀。恒現在前。名現前地。
經。能斷(至)煩惱縛。
釋曰。第二明其除障。謂此位中。斷緣心煩惱繫縛。名心煩惱縛。或望前位色煩惱粗顯。此位中心煩惱細。故喻於心。所言等者。等心所也。
經。故現一身(至)化眾生。
釋曰。第三攝化分齊。謂現一實身。於十方佛國中。現無量通化眾生。或可於十方國。各現一化身化眾生。
【現代漢語翻譯】 現代漢語譯本 發行種子。文別有三：首先是總標，以十五心為首；其次是列出十五心；最後是總結。此即總標，十五心是發行的根本種子。
經：四攝法（至）三解脫門。
釋曰：第二部分列出十五心，即四攝等四門功德，便成就十五心功德。所說的『弘願』，如《瓔珞經》所說：『愿一切眾生，度脫苦難，斷除集諦，證得滅諦，修習道諦。』這稱為四弘願，詳細的解釋如該經所說。
經：是菩薩從善地（或有版本說：從善覺地至）根本種子。
釋曰：第三部分是總結，應當知曉。
經：又順忍菩薩（至）現法。
釋曰：第三部分是順忍。文別有三：首先是標明名稱和配位；其次是說明去除障礙；最後是顯示攝受教化的界限。這裡是第一部分。順無生忍觀，稱為順忍。所說的『見勝現法』是配位。『見』指的是炎慧，即第四地，得到道品之見，所以稱為『見』。『勝』指的是難勝，是第五地。『難』有兩種含義：一是勸化難以教化的眾生，使其心無垢染之難；二是所教化對像不聽從，使其心無垢染之難。能夠克服這兩種困難，于難處得勝，稱為難勝地。所說的『現法』，即是第六現前地的十二緣觀，恒常現在眼前，稱為現前地。
經：能斷（至）煩惱縛。
釋曰：第二部分說明去除障礙。指的是在此位中，斷除緣於心的煩惱繫縛，稱為心煩惱縛。或者相對於前一位的色煩惱粗顯，此位中心煩惱細微，所以用『心』來比喻。所說的『等』，指的是等同於心所。
經：故現一身（至）化眾生。
釋曰：第三部分是攝受教化的界限。指的是現出一個真實身，在十方佛國中，顯現無量神通教化眾生。或者可以在十方國土中，各自顯現一個化身來教化眾生。
【English Translation】 English version Releasing the Seed. There are three divisions in the text: First, a general introduction, with the Fifteen Minds as the head; second, a list of the Fifteen Minds; and third, a conclusion. This is the general introduction, with the Fifteen Minds being the fundamental seed for release.
Sutra: The Four Embracing Dharmas (to) the Three Doors of Liberation.
Explanation: The second part lists the Fifteen Minds, which are the merits of the Four Embracing Dharmas and other four doors, thus completing the merits of the Fifteen Minds. The term 'Profound Vow' is as described in the Ińgalāka Sutra: 'May all sentient beings cross over suffering, cut off accumulation, realize cessation, and cultivate the path.' This is called the Four Profound Vows, explained in detail as in that sutra.
Sutra: It is the fundamental seed of the Bodhisattva from the Good Ground (or some versions say: from the Ground of Good Awakening to).
Explanation: The third part is the conclusion, which should be understood.
Sutra: Furthermore, the Bodhisattva of Compliance with Patience (to) the Present Dharma.
Explanation: The third part is Compliance with Patience. There are three divisions in the text: First, naming and assigning positions; second, explaining the removal of obstacles; and third, showing the limits of embracing and transforming. This is the first part. The contemplation of Compliance with the Patience of Non-Origination is called Compliance with Patience. The term 'Seeing Victory in the Present Dharma' refers to assigning positions. 'Seeing' refers to the Flame of Wisdom, which is the Fourth Ground, obtaining the seeing of the qualities of the path, hence it is called 'Seeing'. 'Victory' refers to the Difficult to Conquer, which is the Fifth Ground. 'Difficult' has two meanings: first, the difficulty of persuading and transforming beings who are difficult to teach, making their minds free from defilement; second, the difficulty of the objects of transformation not following, making their minds free from defilement. Being able to overcome these two difficulties, achieving victory in difficulty, is called the Ground of Difficult to Conquer. The term 'Present Dharma' refers to the Twelve Links of Dependent Origination of the Sixth Ground of Manifestation, constantly present before one, hence it is called the Ground of Manifestation.
Sutra: Able to cut off (to) the Bond of Afflictions.
Explanation: The second part explains the removal of obstacles. It refers to, in this position, cutting off the bonds of afflictions arising from the mind, called the Bond of Mental Afflictions. Or, compared to the coarse and obvious afflictions of form in the previous position, the mental afflictions in this position are subtle, hence the analogy to 'mind'. The term 'etc.' refers to mental factors, etc.
Sutra: Therefore, manifesting one real body (to) transform sentient beings.
Explanation: The third part is the limit of embracing and transforming. It refers to manifesting one real body, in the Buddha-lands of the ten directions, manifesting limitless spiritual powers to transform sentient beings. Or, it can be that in each of the lands of the ten directions, one manifests a transformation body to transform sentient beings.
故言一身。問何故信忍現百身等。此順忍中。但言一身。解云。信忍明其化身。故說多身。此說實身。故說一也。問菩薩身。一時到十方不。答有兩說。一云能到。不思議故。一云不到。實身不可在多處故。雖有兩釋。且依后說。
經。又無生忍(至)觀慧。
釋曰。第四明無生忍。文別有三。初標名配位。次明除障。后明攝化分齊。言無生忍者。諸說不同。有說名遍計所執。名為無生。無自體故。或說遍計所執。及圓成實。皆名無生。如解深密瑜伽論。或說三性皆名無生。謂本性無生。自然無生。惑苦無生。如成唯識等言。所謂遠不動慧者。配位。七地名遠行。至功用心最後邊故。八地名不動相用煩惱不能動故。九地名觀慧。四無礙解。化有情故。
經。亦斷三界心色等習煩惱。
釋曰。第二明除障也。謂於前位。已斷色心煩惱。今此位中所斷微細。名心色等習。
經。現不可說(至)神通。
釋曰。第三攝化分齊。如經可知。
經。複次寂滅忍。
釋曰。第五辨寂滅忍。文別有四。一標名配位。二辨其除障。三約諦辨異。四無緣下。所化分齊。前中有三。初標名。次贊用。后配位。此即標名。若依本記。寂是定。滅是慧。依定發慧。滅諸漏故。名寂滅忍。一云
【現代漢語翻譯】 現代漢語譯本： 所以說一個身。問：為什麼信忍能顯現百身等？這是順忍中，只說一個身。解釋說：信忍表明其化身，所以說多個身。這裡說的是實身，所以說一個身。問：菩薩的身，能同時到達十方嗎？答：有兩種說法。一種說法是能到達，因為不可思議。另一種說法是不能到達，因為實身不可能在多個地方。雖然有兩種解釋，暫且依照后一種說法。
經：又無生忍（至）觀慧。
釋曰：第四說明無生忍。文分為三個部分。首先是標明名稱並對應地位，其次是說明消除障礙，最後是說明攝受教化的範圍。說到無生忍，各種說法不同。有的說是遍計所執（Parikalpita，虛妄分別），名為無生，因為沒有自體。或者說遍計所執和圓成實（Parinispanna，真實成就），都名為無生，如《解深密瑜伽論》。或者說三性都名為無生，即本性無生、自然無生、惑苦無生，如《成唯識論》等所說。所謂遠不動慧，是對應地位。七地（Saptama-bhūmi，遠行地）名為遠行，因為到達功用心的最後邊際。八地（Aṣṭamaka-bhūmi，不動地）名為不動，因為相用煩惱不能動搖。九地（Navama-bhūmi，善慧地）名為觀慧，因為有四無礙解（Catur-pratisamvidā，四無礙辯），能教化有情。
經：亦斷三界心色等習煩惱。
釋曰：第二說明消除障礙。指的是在前一階段，已經斷除了色心煩惱，現在這個階段所斷除的是微細的，名為心色等習。
經：現不可說（至）神通。
釋曰：第三說明攝受教化的範圍。如經文所說可知。
經：複次寂滅忍。
釋曰：第五辨析寂滅忍。文分為四個部分。一是標明名稱並對應地位，二是辨析其消除障礙，三是根據諦來辨別差異，四是無緣下，所化分齊。前面有三個部分。首先是標明名稱，其次是讚歎作用，最後是對應地位。這裡是標明名稱。如果依照本記，寂是定（Samadhi，禪定），滅是慧（Prajna，智慧）。依靠定而生髮慧，滅除各種煩惱，所以名為寂滅忍。另一種說法是
【English Translation】 English version: Therefore, it speaks of one body. Question: Why does the 'Faith-Acceptance' manifest hundreds of bodies, etc.? In this 'Compliance-Acceptance,' it only speaks of one body. The explanation is: 'Faith-Acceptance' clarifies its manifested bodies, hence speaking of multiple bodies. This speaks of the real body, hence speaking of one body. Question: Can a Bodhisattva's body arrive at the ten directions simultaneously? Answer: There are two views. One view is that it can arrive, because it is inconceivable. The other view is that it cannot arrive, because the real body cannot be in multiple places. Although there are two explanations, let's provisionally follow the latter.
Sutra: Moreover, the 'Non-Arising Acceptance' (to) 'Contemplative Wisdom'.
Explanation: Fourthly, it explains the 'Non-Arising Acceptance' (Anutpattika-dharma-ksanti). The text is divided into three parts. First, it marks the name and assigns the position. Second, it explains the removal of obstacles. Third, it explains the limits of embracing and transforming. Regarding the 'Non-Arising Acceptance,' there are various views. Some say that the 'pervasively conceptualized' (Parikalpita, completely conceptualized nature) is called 'non-arising' because it has no self-nature. Or it is said that the 'pervasively conceptualized' and the 'perfected reality' (Parinispanna, perfectly accomplished nature) are both called 'non-arising,' as in the Sandhinirmocana Sutra and Yoga Sutra. Or it is said that all three natures are called 'non-arising,' namely, the 'original nature non-arising,' the 'natural non-arising,' and the 'affliction-suffering non-arising,' as stated in the Vijnaptimatrata-siddhi and others. The so-called 'far-reaching, unmoving wisdom' corresponds to the position. The seventh ground (Saptama-bhūmi, Far-Going Ground) is called 'far-going' because it reaches the final edge of the effort-exerting mind. The eighth ground (Aṣṭamaka-bhūmi, Immovable Ground) is called 'unmoving' because the aspects and functions of afflictions cannot move it. The ninth ground (Navama-bhūmi, Good Wisdom Ground) is called 'contemplative wisdom' because it has the four unimpeded understandings (Catur-pratisamvidā, four kinds of perfect eloquence) to transform sentient beings.
Sutra: Also, it cuts off the habitual afflictions of mind, form, etc., of the three realms.
Explanation: Secondly, it explains the removal of obstacles. It refers to having already cut off the afflictions of form and mind in the previous stage. What is cut off in this stage is subtle, called the habits of mind, form, etc.
Sutra: Manifesting unspeakable (to) supernormal powers.
Explanation: Thirdly, it explains the limits of embracing and transforming. As can be known from the sutra text.
Sutra: Furthermore, the 'Quiescent-Extinction Acceptance'.
Explanation: Fifthly, it distinguishes the 'Quiescent-Extinction Acceptance' (Śānta-nirvāṇa-kṣānti). The text is divided into four parts. First, it marks the name and assigns the position. Second, it distinguishes its removal of obstacles. Third, it distinguishes the differences based on the Truths. Fourth, below 'without conditions,' the limits of those to be transformed. The former has three parts. First, it marks the name. Second, it praises the function. Third, it assigns the position. This is marking the name. If according to the original record, 'quiescent' is concentration (Samadhi, meditative concentration), and 'extinction' is wisdom (Prajna, wisdom). Relying on concentration to generate wisdom, extinguishing all outflows, hence it is called 'Quiescent-Extinction Acceptance.' Another saying is
。離諸法相。究竟真如。名為寂滅。緣彼境智。名寂滅忍。
經。佛與菩薩(至)入金剛三昧。
釋曰。第二贊用。言金剛者。自有二義。一能斷智。名為金剛。能斷一切諸煩惱故。今此經。依此而說。二所斷惑。名為金剛。性強難斷。似金剛故。故新翻般若。名為能斷金剛。惑可金剛。亦屬能斷。由此義故。佛與菩薩。同用此忍。
經。下忍行中行(至)薩般若。
釋曰。第三配位。薩婆若。此云一切智。
經。共觀第一義諦。
釋曰。第二辨其除障。文別有三。初明觀境。次辨除障。后顯二道差別之相。此即初也。謂佛菩薩。同觀真如第一義諦。問此位同觀。有勝劣不。若有勝劣。本業經中。何名等覺。若無勝劣。如何瑜伽。八複次釋勝劣差別。答云。諸說不同。一云。緣真即無勝劣。若緣俗境。勝劣不同。故經與論。互不相違。一云。據實勝劣不同。故涅槃云。十地菩薩。聞見佛性。于如來地。眼見佛性。具說如。彼又瑜伽論十四五曰。所見月光喻二位。故知二位定有勝劣。而言等者。等斷一障。故說為等。慈恩三藏。意從后釋。
經。斷三界心習。
釋曰。第二正辨除障。於前位中。已斷色心二種粗習。今此位中。亦斷色心二種細習。為顯所斷最微細故。
【現代漢語翻譯】 現代漢語譯本：遠離一切法相，達到究竟的真如，這被稱為寂滅。以寂滅為所緣之境，以智慧觀照，名為寂滅忍。
經文：佛與菩薩（乃至）進入金剛三昧。
解釋：第二是讚歎金剛忍的作用。所謂『金剛』，有兩種含義。一是能斷之智，名為金剛，因為它能斷除一切煩惱。這部經就是依據這個含義而說的。二是所斷之惑，名為金剛，因為它的性質堅強難以斷除，像金剛一樣。所以新翻譯的《般若經》名為《能斷金剛般若經》。惑可以比作金剛，也屬於能斷的範疇。因為這個緣故，佛與菩薩共同運用這種忍。
經文：下忍是行中行（乃至）薩婆若（Sarva-jna）。
解釋：第三是配位。薩婆若（Sarva-jna），這裡翻譯為一切智。
經文：共同觀照第一義諦。
解釋：第二是辨明其除障的作用。這段文字分為三個部分。首先說明觀照的境界，其次辨明除障，最後顯示二道的差別之相。這裡是第一部分。意思是說，佛與菩薩共同觀照真如第一義諦。問：這個位次的共同觀照，有勝劣之分嗎？如果有勝劣之分，《本業經》中，為什麼稱為等覺？如果沒有勝劣之分，瑜伽行派的論典，第八卷中，又多次解釋勝劣的差別。回答說：各種說法不同。一種說法是，緣真如之境就沒有勝劣之分，如果緣世俗之境，勝劣就不同。所以經與論，互相不違背。另一種說法是，就實際情況而言，勝劣是不同的。所以《涅槃經》說，十地菩薩，聞見佛性，在如來地，眼見佛性。詳細的說明就像經中所說的那樣。瑜伽論第十四五卷說，所見月光可以比喻二個位次。所以知道二個位次一定有勝劣之分。說『等』，是因為平等斷除一種障礙，所以說為『等』。慈恩三藏的解釋，是採用后一種說法。
經文：斷除三界的心習。
解釋：第二是正式辨明除障。在前面的位次中，已經斷除了色心二種粗習。現在這個位次中，也斷除色心二種細習。爲了顯示所斷的習氣最微細的緣故。
【English Translation】 English version: To be apart from all Dharmas' characteristics and reach the ultimate Suchness, is called Nirvana (extinction). To take that state of Nirvana as the object of contemplation, and to contemplate with wisdom, is called the forbearance of Nirvana.
Sutra: The Buddha and Bodhisattvas (up to) enter the Vajra Samadhi (diamond concentration).
Explanation: The second is to praise the function of Vajra (diamond) forbearance. 'Vajra' has two meanings. First, the wisdom that can cut off is called Vajra, because it can cut off all afflictions. This sutra is based on this meaning. Second, the delusion that can be cut off is called Vajra, because its nature is strong and difficult to cut off, like Vajra. Therefore, the newly translated Prajna Sutra is called the 'Diamond Cutter Prajna Sutra'. Delusion can be compared to Vajra, and it also belongs to the category of being able to be cut off. For this reason, the Buddha and Bodhisattvas jointly use this forbearance.
Sutra: Lower forbearance is the middle of practice (up to) Sarva-jna (all-knowing).
Explanation: The third is the allocation of positions. Sarva-jna (all-knowing), here translated as all-knowing wisdom.
Sutra: Jointly contemplate the ultimate truth.
Explanation: The second is to distinguish its function of removing obstacles. This passage is divided into three parts. First, it explains the realm of contemplation, second, it distinguishes the removal of obstacles, and finally, it shows the difference between the two paths. This is the first part. It means that the Buddha and Bodhisattvas jointly contemplate the ultimate truth of Suchness. Question: Is there a difference between superiority and inferiority in this joint contemplation of this position? If there is a difference between superiority and inferiority, why is it called Equal Enlightenment in the 'Original Karma Sutra'? If there is no difference between superiority and inferiority, how does the Yogacara school's treatise explain the difference between superiority and inferiority in the eighth volume? The answer is: There are different opinions. One opinion is that there is no difference between superiority and inferiority in the realm of Suchness. If it is related to the mundane realm, the superiority and inferiority are different. Therefore, the sutras and treatises do not contradict each other. Another opinion is that, in reality, the superiority and inferiority are different. Therefore, the 'Nirvana Sutra' says that the ten-ground Bodhisattvas hear and see the Buddha-nature, and in the Buddha-ground, they see the Buddha-nature with their eyes. The detailed explanation is as described in the sutra. The fourteenth and fifth volumes of the Yogacara treatise say that the moonlight seen can be compared to two positions. Therefore, it is known that there must be a difference between superiority and inferiority in the two positions. Saying 'equal' is because they equally cut off one obstacle, so it is said to be 'equal'. The interpretation of Cien Sanzang (a famous translator) adopts the latter view.
Sutra: Cut off the habitual tendencies of the three realms.
Explanation: The second is to formally distinguish the removal of obstacles. In the previous position, the two kinds of coarse habits of form and mind have been cut off. In this position, the two kinds of subtle habits of form and mind are also cut off. In order to show that the habits that are cut off are the most subtle.
但名心習。
經。無明盡相(至)為薩婆若。
釋曰。第三正辨二道差別相。然釋此文。諸說不同。一云。無明盡相為金剛盡相者。顯無間道相。據實一切煩惱皆盡。就根本說。是故但言無明盡相。即用此相。為金剛盡相。解脫道中。已過無明盡相。故言無相為薩婆若。若依本記。無明盡相為金剛者。顯無間道相。謂於此位。有涉相盡。就根本說。故言無明盡相為金剛盡相。無相為薩婆若者。顯解脫道。言盡相等者。無間道時。惑相雖盡。猶有境智異相。故不言無相。於此位中。盡無明相。亦無境智異相。故盡相無相為薩婆若。雖有兩釋。且依后釋。
經。超度世諦(至)等法性。
釋曰。第三約諦辨異。三賢多住世諦。十地多住真諦。度三賢故。超世諦。度十地故。超第一義諦。超世諦故非有。超第一義諦故非無。故為第十一地。薩云若覺。自有兩說。一云。薩婆若名一切智。薩云若名一切種智。若依本記。皆翻一切智。言湛然清凈。常住不變。同真際。等法性者。重釋薩云若。常住之相。諸說不同。一云。即準此文。如來常住無生無滅。一云。為相續常。故說常住。具如三身章。
經。無緣大悲來化三界。
釋曰。第四攝化分齊。文別有二。初標宗略釋。后依宗廣釋。此即
【現代漢語翻譯】 現代漢語譯本 但名心習。
經。無明盡相（至）為薩婆若（Sarvajna，一切智者）。
釋曰。第三正辨二道差別相。然釋此文，諸說不同。一云：『無明盡相為金剛盡相者』，顯無間道相。據實一切煩惱皆盡，就根本說，是故但言無明盡相，即用此相，為金剛盡相。解脫道中，已過無明盡相，故言無相為薩婆若。若依本記，『無明盡相為金剛者』，顯無間道相，謂於此位，有涉相盡。就根本說，故言無明盡相為金剛盡相。『無相為薩婆若者』，顯解脫道。言盡相等者，無間道時，惑相雖盡，猶有境智異相，故不言無相。於此位中，盡無明相，亦無境智異相，故盡相無相為薩婆若。雖有兩釋，且依后釋。
經。超度世諦（至）等法性。
釋曰。第三約諦辨異。三賢多住世諦，十地多住真諦。度三賢故，超世諦。度十地故，超第一義諦。超世諦故非有，超第一義諦故非無，故為第十一地。薩云若（Sarvajna）覺，自有兩說。一云：『薩婆若（Sarvajna）名一切智，薩云若（Sarvajna）名一切種智』。若依本記，皆翻一切智。言湛然清凈，常住不變。同真際，等法性者，重釋薩云若（Sarvajna）常住之相。諸說不同。一云：『即準此文，如來常住無生無滅』。一云：『為相續常，故說常住』。具如三身章。
經。無緣大悲來化三界。
釋曰。第四攝化分齊。文別有二。初標宗略釋，后依宗廣釋。此即
【English Translation】 English version But only the habit of the mind remains.
Sutra: The exhaustion of ignorance (up to) is Sarvajna (Sarvajna, the all-knowing one).
Explanation: The third part precisely distinguishes the differences between the two paths. However, there are various interpretations of this passage. One says: 'The exhaustion of ignorance is the exhaustion of Vajra,' which reveals the aspect of the uninterrupted path. In reality, all afflictions are exhausted. Fundamentally speaking, therefore, it only speaks of the exhaustion of ignorance, and this aspect is used as the exhaustion of Vajra. In the path of liberation, the exhaustion of ignorance has already been surpassed, so it is said that non-appearance is Sarvajna. According to the original record, 'The exhaustion of ignorance is Vajra,' which reveals the aspect of the uninterrupted path, meaning that at this stage, there is involvement in the exhaustion of appearances. Fundamentally speaking, therefore, it is said that the exhaustion of ignorance is the exhaustion of Vajra. 'Non-appearance is Sarvajna,' which reveals the path of liberation. The term 'exhaustion of appearances' means that during the uninterrupted path, although the appearances of delusion are exhausted, there are still different appearances of object and wisdom, so it is not said to be non-appearance. At this stage, the appearance of ignorance is exhausted, and there are no different appearances of object and wisdom, so the exhaustion of appearances and non-appearance is Sarvajna. Although there are two interpretations, let us follow the latter.
Sutra: Transcending mundane truth (up to) equaling the Dharma-nature.
Explanation: The third part distinguishes differences based on the truths. The Three Worthies mostly abide in mundane truth, and the Ten Grounds mostly abide in ultimate truth. Because they transcend the Three Worthies, they transcend mundane truth. Because they transcend the Ten Grounds, they transcend the ultimate truth. Because they transcend mundane truth, they are not existent. Because they transcend the ultimate truth, they are not non-existent, therefore they are the Eleventh Ground. The Sarvajna (Sarvajna) enlightenment has two interpretations. One says: 'Sarvajna (Sarvajna) is called all-knowing, and Sarvajna (Sarvajna) is called all-knowing of all kinds.' According to the original record, both are translated as all-knowing. It is said to be serenely pure, constant, and unchanging, the same as the true reality, equaling the Dharma-nature, which re-explains the constant aspect of Sarvajna (Sarvajna). There are various interpretations. One says: 'According to this passage, the Tathagata is constant, without birth or death.' One says: 'It is constant in continuity, therefore it is said to be constant.' Details are in the chapter on the Three Bodies.
Sutra: Unconditioned great compassion comes to transform the Three Realms.
Explanation: The fourth part encompasses the limits of transformation. The text is divided into two parts. The first briefly explains the principle, and the second broadly explains it according to the principle. This is
初也。謂一切有情。能化所化。皆不離三界。大悲是能化之具。眾生是所化之境。薩婆若是能化之體。大悲有三。一眾生緣。二法緣。三無緣。初通外道。次通二乘。后唯佛及菩薩。若廣分別。如智度論二十三。及佛地論第五等。今佛世尊。以大悲力。化一切眾生。乘一切智。來化三界。
經。善男子(至)亦不出三界。
釋曰。自下第二依宗廣釋。文別有三。初申正理。次三界外下。破異師說。后大王我言下。引古證今。此即初也。若依本記。此有四義。一煩惱用。由惑發業。生三界報故。二生死果。謂所感果。體屬三界。二十二根中。三無漏根雖非三界。依三界身。故言不出。三智慧體。謂佛三身所有智慧。名智慧體化三界處。故言不出四智慧用。反顯界內有所化生。意明佛智化三界用。雖名相中有此四義。皆是虛妄。若出三界繫縛。即見第一義。如理不復見有能化所化也。今解此文。有其三義。初煩惱及果。體屬三界。在三界處。故言不出。次辨二十二根。謂三無漏根。在三界處。眼等五根。及五受根。男女意命。體屬三界。信等五根。有屬有在。后佛三身。雖非三界。亦在三界。故言不出。或可三無漏根。亦后三界九根中起。故說在界。
經。三界外(至)非七佛之所說。
釋曰。
【現代漢語翻譯】 現代漢語譯本 『初也。謂一切有情（一切有情眾生）。能化所化（能教化者和被教化者），皆不離三界（欲界、色界、無色界）。大悲（偉大的慈悲心）是能化之具（教化的工具）。眾生是所化之境（被教化的對象）。薩婆若（一切智）是能化之體（教化的本體）。大悲有三（大悲有三種）：一眾生緣（緣于眾生的慈悲），二法緣（緣於法的慈悲），三無緣（無緣大慈）。初通外道（第一種慈悲外道也有）。次通二乘（第二種慈悲二乘聖者也有）。后唯佛及菩薩（第三種慈悲只有佛和菩薩才有）。若廣分別（如果詳細分別），如智度論二十三（如《大智度論》第二十三卷），及佛地論第五等（以及《佛地經論》第五卷等）。今佛世尊（現在佛世尊），以大悲力（以大慈悲的力量），化一切眾生（教化一切眾生），乘一切智（憑藉一切智慧），來化三界（來到三界進行教化）。』
『經。善男子（佛陀稱呼舍利弗等弟子為善男子），亦不出三界（也沒有超出三界）。』
『釋曰。自下第二依宗廣釋（從下面開始，第二部分是依據宗義進行廣泛解釋）。文別有三（文段分為三個部分）：初申正理（首先闡述正確的道理），次三界外下（其次，從「三界外」開始），破異師說（駁斥其他學派的觀點），后大王我言下（最後，從「大王我言」開始），引古證今（引用古代的例子來證明現在的觀點）。此即初也（這便是第一部分）。若依本記（如果依據原本的記載），此有四義（這裡有四種含義）：一煩惱用（煩惱的作用），由惑發業（由迷惑產生業力），生三界報故（因此產生三界的果報）。二生死果（生死的結果），謂所感果（指所感受的果報），體屬三界（本體屬於三界）。二十二根中（在二十二根中），三無漏根（三種無漏根，即未知當知根、已知根、無知根）雖非三界（雖然不屬於三界），依三界身（但依賴於三界之身），故言不出（所以說沒有超出三界）。三智慧體（智慧的本體），謂佛三身所有智慧（指佛的三身所具有的智慧），名智慧體化三界處（名為智慧體，在三界之處進行教化），故言不出（所以說沒有超出三界）。四智慧用（智慧的作用），反顯界內有所化生（反過來顯示在三界內有所教化的眾生）。意明佛智化三界用（意思是說佛的智慧在三界中進行教化），雖名相中有此四義（雖然在名相上有這四種含義），皆是虛妄（但都是虛妄的）。若出三界繫縛（如果超出三界的束縛），即見第一義（就能見到第一義諦）。如理不復見有能化所化也（如實地觀察，就不再看到有能教化者和被教化者）。今解此文（現在解釋這段文字），有其三義（有三種含義）：初煩惱及果（首先，煩惱和果報），體屬三界（本體屬於三界），在三界處（存在於三界之中），故言不出（所以說沒有超出三界）。次辨二十二根（其次，辨別二十二根），謂三無漏根（指三種無漏根），在三界處（存在於三界之中）。眼等五根（眼根等五根），及五受根（以及五種感受根），男女意命（男女根、意根和命根），體屬三界（本體屬於三界）。信等五根（信根等五根），有屬有在（有些屬於三界，有些存在於三界之中）。后佛三身（最後，佛的三身），雖非三界（雖然不屬於三界），亦在三界（也存在於三界之中），故言不出（所以說沒有超出三界）。或可三無漏根（或者說，三種無漏根），亦后三界九根中起（也是從后三界的九根中生起），故說在界（所以說存在於三界之中）。』
『經。三界外（三界之外），非七佛之所說（不是過去七佛所說的）。』
釋曰。
【English Translation】 English version 『Initially. It refers to all sentient beings (all sentient beings). The able to transform and the transformed (those who can teach and those who are taught) are all inseparable from the Three Realms (Desire Realm, Form Realm, Formless Realm). Great compassion (great compassion) is the means of transformation (the tool of teaching). Sentient beings are the object of transformation (the object of being taught). Sarva-jñāna (all-knowing wisdom) is the essence of transformation (the essence of teaching). Great compassion has three aspects (great compassion has three types): first, compassion for sentient beings, second, compassion for the Dharma, and third, unconditional compassion. The first is common to external paths (the first type of compassion is also found in external paths). The second is common to the Two Vehicles (the second type of compassion is also found in the Two Vehicles). The last is only for Buddhas and Bodhisattvas (the third type of compassion is only found in Buddhas and Bodhisattvas). If distinguished broadly (if distinguished in detail), as in the Twenty-third Volume of the Mahāprajñāpāramitāśāstra (such as the twenty-third volume of the Mahāprajñāpāramitāśāstra), and the Fifth Volume of the Buddhabhūmi-śāstra, etc. (and the fifth volume of the Buddhabhūmi-śāstra, etc.). Now the World-Honored Buddha (now the World-Honored Buddha), with the power of great compassion (with the power of great compassion), transforms all sentient beings (teaches all sentient beings), relying on all-knowing wisdom (relying on all-knowing wisdom), comes to transform the Three Realms (comes to the Three Realms to teach).』
『Sūtra: Good men (the Buddha addresses Śāriputra and other disciples as good men), are also not outside the Three Realms (are also not beyond the Three Realms).』
『Explanation: From here onwards, the second part is a broad explanation based on the tenets of the school. The text is divided into three parts: first, stating the correct principle; second, from 'outside the Three Realms' onwards, refuting the views of other teachers; and third, from 'Great King, my words' onwards, citing ancient examples to prove present views. This is the first part. If based on the original record, there are four meanings here: first, the function of afflictions, whereby delusion gives rise to karma, which in turn produces the retribution of the Three Realms; second, the result of birth and death, referring to the experienced result, whose essence belongs to the Three Realms. Among the twenty-two faculties, the three unconditioned faculties (the three unconditioned faculties, namely the faculty of 'about to know the unknown', the faculty of 'knowing', and the faculty of 'not knowing') although not of the Three Realms, rely on the body of the Three Realms, hence it is said they are not outside. Third, the essence of wisdom, referring to the wisdom possessed by the three bodies of the Buddha, called the essence of wisdom, which transforms in the Three Realms, hence it is said they are not outside. Fourth, the function of wisdom, which conversely reveals that there are beings within the realms who are transformed. The intention is to clarify that the Buddha's wisdom transforms in the Three Realms, and although there are these four meanings in terms of names and characteristics, they are all illusory. If one transcends the bondage of the Three Realms, one will see the ultimate truth. Observing truthfully, one will no longer see the transformer and the transformed. Now, explaining this text, there are three meanings: first, afflictions and their results, whose essence belongs to the Three Realms, exist within the Three Realms, hence it is said they are not outside. Second, distinguishing the twenty-two faculties, referring to the three unconditioned faculties, which exist within the Three Realms. The five sense faculties (eye faculty, etc.), and the five feeling faculties, the faculties of male, female, mind, and life, whose essence belongs to the Three Realms. The five faculties of faith, etc., some belong to the Three Realms, and some exist within the Three Realms. Finally, the three bodies of the Buddha, although not of the Three Realms, also exist within the Three Realms, hence it is said they are not outside. Or perhaps the three unconditioned faculties also arise from the nine faculties of the later Three Realms, hence it is said they exist within the realms.』
『Sūtra: Outside the Three Realms, is not what the Seven Buddhas spoke of.』
Explanation:
第二破異師說。文有兩節。初牒彼外計。后指同外道。謂外疑雲。豈不二乘聖者出三界外。若言三界外無眾生。佛二乘教。何所化耶。由斯計云。三界外所化眾生。是故世尊破云。三界外有一眾生界者。吠世史迦外道。大有經中說。非七佛說。言大有者。彼說六句義。一實。二德。三業。四大有。五同異。六和合句義。彼說大有。名大有經。問豈不三界外有變易生死。云何此經說三界外無眾生耶。答真諦三藏自有兩釋。一恒解者。據實界外變易生。而此經中。未明此義。亦無有過。依佛教中。如聲聞藏四阿笈摩。但說佛身是無常法。未明佛性常住身義。說佛無常。亦無過失。此亦如是。依佛教故。二依理釋。隨分別心。計有三界。及三界外有變易生。皆不稱理。由此斷所計。界外生死。據實還是不出三界。故大品云。從三界中出。至薩婆若。以不動故。唯此等經。無別有情出三界外。即依此意。釋經可知。慈恩三藏。作如是釋。變易生死。無別業果。即依三界所有業果。由邊際定。轉勝轉妙。故名變易。三界門中。隨本業果。即彼界攝。故此經云。出三界外。無別有情。而諸聖教。互不相違。若廣分別。義如別章。
經。大王我常語(至)覺薩云若性。
釋曰。第三引古證今。若依本記。斷三界者。謂除
【現代漢語翻譯】 現代漢語譯本 第二，駁斥其他學者的觀點。這一部分分為兩個小節。首先，列出其他學者的錯誤觀點，然後指出這些觀點與外道的相似之處。他們懷疑說：『難道二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）的聖者不是已經超出三界（Trailokya）了嗎？如果說三界之外沒有眾生，那麼佛陀和二乘的教法要教化誰呢？』因此，他們認為三界之外有可以被教化的眾生。所以，世尊駁斥說，『如果說三界之外有一個眾生界，那是吠世史迦（Vaiśeṣika）外道在《大有經》中說的，而不是七佛（Seven Buddhas）所說。』所謂『大有』，是指他們所說的六句義：一、實體（dravya），二、德性（guṇa），三、業（karma），四大有（mahāsattā），五、同異（sāmānya-viśeṣa），六、和合句義（samavāya）。他們所說的大有，就叫做《大有經》。有人問：『難道三界之外沒有變易生死（parināma-maraṇa）嗎？為什麼這部經說三界之外沒有眾生呢？』回答是，真諦三藏（Paramārtha）自己有兩種解釋。第一種，通常的解釋是，根據實界（bhūta-dhātu），界外有變易生，而這部經中沒有明確說明這個意思，也沒有過失。依據佛教的觀點，就像聲聞藏（Śrāvakapiṭaka）的四阿含經（Agama）只說佛身是無常法（anitya-dharma），沒有明確說明佛性（Buddha-dhātu）常住身（nitya-kāya）的意義。說佛陀是無常的，也沒有過失。這裡也是一樣，依據佛教的觀點。第二種，依據理性的解釋，隨著分別心（vikalpa-citta），認為有三界以及三界之外的變易生，這些都不符合真理。因此，斷除所認為的界外生死，實際上還是沒有超出三界。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）說，『從三界中出來，到達薩婆若（sarvajña，一切智），因為不動搖的緣故。』只有這些經典這樣說，沒有其他有情（sattva）超出三界之外。就可以依據這個意思來解釋經典。慈恩三藏（Kuiji）是這樣解釋的：變易生死沒有其他的業果（karma-phala），而是依據三界所有的業果，由於邊際的確定，變得更加殊勝和微妙，所以叫做變易。在三界之中，隨著原本的業果，就被那個界所包含。所以這部經說，超出三界之外，沒有其他的有情。而各種聖教（ārya-śāsana）之間，互相不違背。如果廣泛地分別，其中的意義就像其他的章節所說的那樣。 經：大王，我常說（直到）覺薩云若性（bodhi-sarvajña-svabhāva）。 釋：第三，引用古代的例子來證明現在的觀點。如果依據本記（原典），斷除三界，就是說除了...
【English Translation】 English version Second, refuting the views of other teachers. This section has two parts. First, it lists the erroneous views of other teachers, and then points out the similarities between these views and those of the heretics. They doubt and say: 'Aren't the saints of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) already beyond the Three Realms (Trailokya)? If it is said that there are no sentient beings outside the Three Realms, then who will the teachings of the Buddha and the Two Vehicles teach?' Therefore, they believe that there are sentient beings outside the Three Realms who can be taught. Therefore, the World Honored One refutes, 'If it is said that there is a realm of sentient beings outside the Three Realms, that is what the Vaiśeṣika heretics said in the Mahāsattā Sūtra, not what the Seven Buddhas said.' The so-called 'Great Being' refers to the six categories of meaning they speak of: first, substance (dravya), second, quality (guṇa), third, action (karma), fourth, the Great Being (mahāsattā), fifth, sameness and difference (sāmānya-viśeṣa), and sixth, the meaning of inherence (samavāya). The Great Being they speak of is called the Mahāsattā Sūtra. Someone asks: 'Isn't there the birth and death of transformation (parināma-maraṇa) outside the Three Realms? Why does this sutra say that there are no sentient beings outside the Three Realms?' The answer is that Paramārtha himself has two explanations. The first, the usual explanation, is that according to the real realm (bhūta-dhātu), there is the birth of transformation outside the realm, but this sutra does not explicitly state this meaning, and there is no fault. According to the Buddhist view, just like the four Agamas of the Śrāvakapiṭaka only say that the Buddha's body is an impermanent dharma (anitya-dharma), and do not explicitly state the meaning of the Buddha-nature (Buddha-dhātu) as the permanent body (nitya-kāya). Saying that the Buddha is impermanent is also not a fault. It is the same here, according to the Buddhist view. The second, according to the rational explanation, with the discriminating mind (vikalpa-citta), it is thought that there are the Three Realms and the birth of transformation outside the Three Realms, which are not in accordance with the truth. Therefore, cutting off the birth and death outside the realm that is thought of, in reality, it still does not go beyond the Three Realms. Therefore, the Mahāprajñāpāramitā Sūtra says, 'Coming out of the Three Realms, reaching sarvajña (all-knowing), because of being unmoving.' Only these sutras say this, and there are no other sentient beings (sattva) outside the Three Realms. The sutra can be explained according to this meaning. Kuiji explains it this way: the birth and death of transformation does not have other karmic results (karma-phala), but is based on all the karmic results of the Three Realms, and because of the determination of the boundary, it becomes more excellent and subtle, so it is called transformation. Within the Three Realms, following the original karmic results, it is included in that realm. Therefore, this sutra says that outside the Three Realms, there are no other sentient beings. And the various noble teachings (ārya-śāsana) do not contradict each other. If explained extensively, the meaning is as stated in other chapters. Sutra: 'Great King, I often say (until) the nature of bodhi-sarvajña (bodhi-sarvajña-svabhāva).' Explanation: Third, citing ancient examples to prove the present view. If according to the original record (original text), cutting off the Three Realms means except...
六識。名為業諦。斷煩惱者。阿陀那即第七識。說煩惱凈果報盡者。除阿賴耶。是第八識。說為果凈。如是三凈。名之為佛。自性清凈。名薩云若性。此意說云。一切眾生。三種凈者。即名為佛。由此應知。設得佛果。不出三界。
經。眾生本業。是諸佛菩薩本所修行。
釋曰。第三釋已總結。文別有二。初總結五忍。后辨位長短。此即總結。如經可知。
經。五忍中十四忍具足。
釋曰。第二對十四忍。辨位長短。謂五忍對十四忍。展轉相攝。尋即可知。
經。白佛言(至)化眾生。
釋曰。自下第二正答利他。兼釋自利。于中有二。先問后答。此即問也。
經。佛言從一地(至)一切知見故。
釋曰。此即第二如來正答。于中有二。先略。后廣。此即略答。文有三節。初明業所依地。謂從極喜。乃至法雲。問此文何故但說十地。答地前三賢。賢而非聖。妙覺一地。已超菩薩。故因位中。隨勝而答。次簡別二行。一自所行處。謂十地自所行境。二佛所行境處謂妙覺地所行境界。前之十地。但了自行所行處。後金剛一念。通行二處。故下經云。得理盡三昧。同佛行處。如佛境界。乃至廣說。又如瓔珞經云。佛子。菩薩爾時住大寂門。乃至過十地解。與佛同坐。具如
【現代漢語翻譯】 現代漢語譯本：六識被稱為業諦（karma truth）。斷除煩惱的是阿陀那識，即第七識（Manas-vijnana）。說煩惱已凈，果報已盡，指的是除阿賴耶識（Alaya-vijnana），即第八識。說為果凈。像這樣三種清凈，就稱為佛。自性清凈，名為薩云若性（Sarvajnatva，一切智性）。此意是說，一切眾生，具有三種清凈，就稱為佛。由此應該知道，即使證得佛果，也不超出三界（Trailokya）。
經文：眾生本來的業，是諸佛菩薩本來所修行的。
解釋：第三重解釋已經總結完畢。文句上分為兩部分。首先總結五忍（Five stages of forbearance），然後辨別位階的長短。這裡是總結。如經文所說，可以知道。
經文：五忍中十四忍具足。
解釋：第二部分是針對十四忍（Fourteen Forbearances），辨別位階的長短。所謂五忍對應十四忍，輾轉互相包含。仔細思考就可以明白。
經文：白佛言（至）化眾生。
解釋：從下面開始，第二部分正式回答利他，兼解釋自利。其中分為兩部分。先問后答。這裡是提問。
經文：佛言從一地（至）一切知見故。
解釋：這裡是第二部分如來正式回答。其中分為兩部分。先簡略，后詳細。這裡是簡略回答。文句分為三節。首先說明業所依止的地位。指的是從極喜地（Pramudita，初地）乃至法雲地（Dharmamegha，第十地）。問：這段文字為什麼只說十地？答：因為地前三賢位，是賢而非聖。妙覺地（Buddhahood）已經超越菩薩。所以在因位中，隨著殊勝的地位而回答。其次簡別兩種修行。一是自己所修行的處所。指的是十地自己所修行的境界。二是佛所修行的境界處所，指的是妙覺地所修行的境界。前面的十地，只瞭解自己所修行的處所。後面的金剛一念，通行兩種處所。所以下面的經文說，得到理盡三昧（Samadhi），與佛的修行處所相同，如同佛的境界，乃至廣說。又如《瓔珞經》說，佛子，菩薩爾時住在寂靜之門，乃至超過十地的理解，與佛同坐。具體內容如...
【English Translation】 English version: The six consciousnesses are called the Karma Truth (Karma-satya). The one who cuts off afflictions is the Adana-vijnana, which is the seventh consciousness (Manas-vijnana). Saying that afflictions are purified and karmic retribution is exhausted refers to the exclusion of the Alaya-vijnana, which is the eighth consciousness. It is said to be the purity of the result. These three purities are called Buddha. Self-nature purity is called Sarvajnatva (all-knowing nature). This means that all sentient beings who possess these three purities are called Buddha. From this, it should be known that even if one attains Buddhahood, one does not go beyond the Three Realms (Trailokya).
Sutra: The original karma of sentient beings is what all Buddhas and Bodhisattvas originally cultivate.
Commentary: The third explanation has been concluded. The text is divided into two parts. First, it summarizes the Five Forbearances (Five stages of forbearance), and then distinguishes the length of the stages. This is the summary. As the sutra says, it can be known.
Sutra: Among the Five Forbearances, the Fourteen Forbearances are complete.
Commentary: The second part is in response to the Fourteen Forbearances (Fourteen Forbearances), distinguishing the length of the stages. The so-called Five Forbearances correspond to the Fourteen Forbearances, which are mutually inclusive. Careful consideration will make it clear.
Sutra: He said to the Buddha (to) transform sentient beings.
Commentary: From below, the second part formally answers benefiting others, while also explaining benefiting oneself. It is divided into two parts. First, the question, then the answer. This is the question.
Sutra: The Buddha said, 'From the first ground (to) all knowledge and vision.'
Commentary: This is the second part, the Tathagata's formal answer. It is divided into two parts. First, brief, then detailed. This is the brief answer. The text is divided into three sections. First, it explains the ground on which karma depends. It refers to from the Ground of Utmost Joy (Pramudita, the first bhumi) to the Ground of Dharma Clouds (Dharmamegha, the tenth bhumi). Question: Why does this text only mention the ten grounds? Answer: Because the Three Worthies before the grounds are worthy but not yet saints. The Ground of Wonderful Enlightenment (Buddhahood) has already surpassed the Bodhisattvas. Therefore, in the causal stage, the answer follows the superior stage. Second, it distinguishes between two practices. One is the place where one practices oneself. It refers to the realm that the ten grounds cultivate themselves. The other is the place where the Buddhas practice, which refers to the realm that the Ground of Wonderful Enlightenment cultivates. The previous ten grounds only understand the place where they cultivate themselves. The later diamond-like moment of thought passes through both places. Therefore, the following sutra says, 'Having attained the Samadhi of Exhausting Principle, one's place of practice is the same as the Buddha's, like the Buddha's realm,' and so on. Also, as the Garland Sutra says, 'Buddha-son, the Bodhisattva at that time dwells in the gate of great tranquility,' and even surpasses the understanding of the ten grounds, sitting with the Buddha. The specific content is as...
彼說。後言一切知見故者。釋成清凈。謂十地行。本業清凈。皆由知見力所生故。一云。從初地乃至后佛地。余如前說。
經。本業者。
釋曰。第二廣答本業。文別有三。初牒。次釋。后是故下結。此即牒也。
經。若菩薩(至)化一切眾生。
釋曰。自下第二廣釋十地。即分為十。此即第一釋善覺地。文分為五。一居土寬狹。二配屬王位。三顯習法門。四釋地別行。五辨地通業。住百佛國者。居土寬狹。本記云。國土有三。一說法土。百億日月。化小乘。二神通土。億億日月。化中乘。三智慧土。無量世界。化菩薩。今言百佛國土者。說法土也。言作閻浮四天王者。配屬王位。問此經意。但取天王。非閻浮提。如何此云作閻浮四天王耶。答此有兩釋。一云。於四天王中。但作領閻浮提增長天王。由南勝故。不作余王。一云。通作四種天王。就勝方便故。但言閻浮提王。然此十王。諸教不同。依十地經。初地菩薩。作閻浮王。二地菩薩。作轉輪聖王。六慾天中。除四天王。四靜慮中。除第三禪。餘八處中。如其次第。作八王位。今依此經。六慾天中。及四靜慮。如其次第。受十王位。除閻浮王。及轉輪王。言百法門者。第三顯習法門。即自利行。如上所說。於十信中。一一具行十信。故言
【現代漢語翻譯】 彼說。後言一切知見故者：這是對清凈的解釋，指的是十地菩薩的修行。根本的業清凈，都是由知見的功力所產生的。另一種說法是，從初地到最後的佛地，其餘的解釋和前面所說的一樣。
經：本業者。
釋曰：第二部分廣泛地回答『本業』的問題，從文義上可以分為三個部分。首先是提領，其次是解釋，最後是『是故』以下的結論。這裡是提領。
經：若菩薩（至）化一切眾生。
釋曰：下面第二部分廣泛地解釋十地，可以分為十個方面。這裡是第一個方面，解釋善覺地。從文義上可以分為五個部分：一是居住的國土的寬廣程度，二是對應于哪種王位，三是闡明修習的法門，四是解釋各個地的特別修行，五是辨別各個地的共通行業。『住百佛國者』，指的是居住的國土的寬廣程度。《本記》中說，國土有三種：一是說法土，有一百億個日月，教化小乘；二是神通土，有一億億個日月，教化中乘；三是智慧土，有無量個世界，教化菩薩。現在所說的『百佛國土』，指的是說法土。『言作閻浮四天王者』，指的是對應于哪種王位。問：這部經的意義，只是選取四天王，而不是閻浮提，為什麼這裡說『作閻浮四天王』呢？答：這裡有兩種解釋。一種說法是，在四天王中，只是做統領閻浮提的增長天王，因為南方殊勝的緣故，不做其餘的天王。另一種說法是，普遍地做四種天王，就殊勝的方便而言，只說閻浮提王。然而這十種王，在各種教義中有所不同。依照《十地經》，初地菩薩，做閻浮王；二地菩薩，做轉輪聖王；六慾天中，除了四天王；四靜慮中，除了第三禪；其餘的八處中，按照次第，做八種王位。現在依照這部經，六慾天中，以及四靜慮，按照次第，接受十種王位，除了閻浮王，以及轉輪王。『言百法門者』，第三個方面是闡明修習的法門，也就是自利的行為。如上面所說的，在十信中，一一都具足地修行十信，所以說
【English Translation】 He said. 'The latter statement, 'because of all knowledge and vision,' explains purity. It refers to the practice of the ten grounds (Bhumi). The purity of fundamental karma is all produced by the power of knowledge and vision.' Another explanation is, 'From the first ground to the final Buddha ground.' The rest is as previously stated.
Sutra: 'Fundamental karma.'
Explanation: 'The second part extensively answers the question of 'fundamental karma.' The text can be divided into three parts. First, the heading; second, the explanation; and last, the conclusion below 'therefore.' This is the heading.
Sutra: 'If a Bodhisattva (to) transforms all sentient beings.'
Explanation: 'Below, the second part extensively explains the ten grounds, which can be divided into ten aspects. This is the first aspect, explaining the Ground of Good Awareness (善覺地). The text can be divided into five parts: first, the extent of the dwelling land; second, the corresponding royal position; third, elucidating the Dharma practices; fourth, explaining the distinct practices of each ground; and fifth, distinguishing the common karma of each ground. 'Dwelling in a hundred Buddha lands' refers to the extent of the dwelling land. The 'Original Record' states that there are three types of lands: first, the land for expounding the Dharma, with a hundred billion suns and moons, transforming the Small Vehicle (Hinayana); second, the land of supernatural powers, with a billion billion suns and moons, transforming the Middle Vehicle (Madhyana); third, the land of wisdom, with immeasurable worlds, transforming Bodhisattvas. The 'hundred Buddha lands' mentioned now refer to the land for expounding the Dharma. 'Speaking of acting as the Four Heavenly Kings of Jambudvipa (閻浮提)' refers to the corresponding royal position. Question: 'The meaning of this sutra only selects the Four Heavenly Kings, not Jambudvipa. Why does it say 'acting as the Four Heavenly Kings of Jambudvipa' here?' Answer: 'There are two explanations for this. One explanation is that among the Four Heavenly Kings, one only acts as the Guardian King (增長天王) who leads Jambudvipa because the south is superior, and does not act as the other kings. Another explanation is that one universally acts as the four types of Heavenly Kings, but for the sake of superior convenience, only the King of Jambudvipa is mentioned.' However, these ten kings differ in various teachings. According to the Ten Grounds Sutra, a Bodhisattva on the first ground acts as the King of Jambudvipa; a Bodhisattva on the second ground acts as a Wheel-Turning Sage King (轉輪聖王); among the six desire heavens, excluding the Four Heavenly Kings; among the four dhyanas (靜慮), excluding the third dhyana; in the remaining eight places, one acts as the eight royal positions in order. Now, according to this sutra, among the six desire heavens and the four dhyanas, one accepts the ten royal positions in order, excluding the King of Jambudvipa and the Wheel-Turning King. 'Speaking of a hundred Dharma gates' is the third aspect, elucidating the Dharma practices, which is the practice of benefiting oneself. As mentioned above, in the ten faiths (十信), one fully practices the ten faiths one by one, hence it is said
百法門也。言二諦平等心者。第四釋地別行。謂于初地。創證真如。如實了知真俗一味。非即非離。非即故化義得成。非離故證法皆空。言化一切眾生。第五顯地通行。地地皆用化生為業。下有九地。多作五段。準此應釋。
經。若菩薩(至)化一切眾生。
釋曰。第二釋離達地。文復有五。一千佛國土中。居土寬狹。二作忉利天王者。配業王位。忉利天者。此是梵言訛略也。具足應言帝戾那(此云三)橙棱貫(此云三十)題婆(此雲天)寶思惟三藏云。當此三十三天。三修千法門者。顯習法門。謂十信心。一一增修一百心故。名千法門。后漸增修。準此應知。廣如瓔珞經第二卷說。四十善道者。釋地別行。修十善業。行戒地故。五化一切眾生者。顯地通行。
經。若菩薩(至)化一切眾生。
釋曰。第三釋發光地。文復有五。言炎天者。此云時分。余文準上。
經。若菩薩(至)一切眾生。
釋曰。第四釋炎慧地。文復有五。兜率天者。此云喜足。道品即是三十七道品。
經。若菩薩(至)化一切眾生。
釋曰。第五釋難勝地。文有五句。言二諦者。即世俗諦。第一義諦。言四諦者。即苦集滅道諦。言八諦者。諸說不同。一云。有作無作二種四諦。合說為八。若
【現代漢語翻譯】 現代漢語譯本 百法門也。所說的『二諦平等心』，是第四個解釋，關於地的個別修行。指的是在初地，初次證悟真如（Tathata），如實地了知真諦和俗諦是一味的，非即非離。不是『即』，所以化生的意義才能成立；不是『離』，所以證悟的法都為空性。說到『化一切眾生』，是第五個顯示，關於地的普遍修行。每一地都以化生作為事業。下面還有九地，大多分為五個部分來解釋，可以參照這個方法來理解。
經：若菩薩（乃至）化一切眾生。
釋：第二個解釋是離垢地，文中有五個部分。一是千佛國土中，居住的土地寬廣。二是作為忉利天（Trayastrimsa）的王者，匹配相應的業和王位。『忉利天』，這是梵語的訛略說法，完整的說法應該是『帝戾那（此云三）橙棱貫（此云三十）題婆（此雲天）』。寶思惟三藏說，相當於此地的三十三天。三是修千法門，顯示修習法門。指的是十信心，每一個信心都增修一百個心，所以稱為千法門。之後逐漸增修，可以參照這個方法來理解。詳細的可以參考《瓔珞經》第二卷的說法。四是四十善道，解釋地的個別修行，修十善業，行持戒地。五是化一切眾生，顯示地的普遍修行。
經：若菩薩（乃至）化一切眾生。
釋：第三個解釋是發光地，文中有五個部分。說到『炎天』，這裡指的是時分，其餘的文字可以參照上面的解釋。
經：若菩薩（乃至）一切眾生。
釋：第四個解釋是炎慧地，文中有五個部分。『兜率天（Tusita）』，這裡的意思是喜足。道品就是三十七道品。
經：若菩薩（乃至）化一切眾生。
釋：第五個解釋是難勝地，文中有五句話。說到『二諦』，就是世俗諦和第一義諦。說到『四諦』，就是苦集滅道諦。說到『八諦』，各種說法不同。一種說法是，有作和無作兩種四諦，合起來說就是八諦。還有...
【English Translation】 English version These are the hundred dharma gates. The 'mind of equality regarding the two truths' is the fourth explanation, concerning the individual practices of the grounds (Bhumis). It refers to the first ground, where one initially realizes Suchness (Tathata), truly knowing that the conventional truth and the ultimate truth are of one flavor, neither identical nor separate. Not 'identical,' so the meaning of transformation can be established. Not 'separate,' so the realized dharmas are all empty. Speaking of 'transforming all sentient beings,' is the fifth manifestation, concerning the universal practices of the grounds. Each ground uses transformation as its activity. Below there are nine more grounds, mostly explained in five parts. This can be used as a reference for understanding.
Sutra: If a Bodhisattva (up to) transforms all sentient beings.
Explanation: The second explanation is the Stainless Ground. The text has five parts. First, within the thousand Buddha lands, the dwelling land is vast. Second, acting as the king of the Trayastrimsa Heaven, matching the corresponding karma and royal position. 'Trayastrimsa Heaven,' this is a corrupted pronunciation of the Sanskrit term. The complete term should be 'Trāyastriṃśa (thirty-three).' The Tripitaka Master Baosihui said that it corresponds to the thirty-three heavens in this place. Third, cultivating the thousand dharma gates, manifesting the practice of dharma gates. It refers to the ten faiths, each faith increasing and cultivating a hundred minds, hence the name 'thousand dharma gates.' Later, gradually increasing and cultivating, this can be used as a reference for understanding. Details can be found in the second volume of the Inraking Sutra. Fourth, the forty virtuous paths, explaining the individual practices of the grounds, cultivating the ten virtuous actions, practicing the ground of precepts. Fifth, transforming all sentient beings, manifesting the universal practices of the grounds.
Sutra: If a Bodhisattva (up to) transforms all sentient beings.
Explanation: The third explanation is the Radiant Ground. The text has five parts. Speaking of 'scorching heaven,' this refers to the time division. The remaining text can be understood with reference to the above explanation.
Sutra: If a Bodhisattva (up to) all sentient beings.
Explanation: The fourth explanation is the Flaming Wisdom Ground. The text has five parts. 'Tusita Heaven,' here it means 'joyful contentment.' The path factors are the thirty-seven factors of enlightenment.
Sutra: If a Bodhisattva (up to) transforms all sentient beings.
Explanation: The fifth explanation is the Difficult to Conquer Ground. The text has five sentences. Speaking of 'two truths,' it refers to the conventional truth and the ultimate truth. Speaking of 'four truths,' it refers to the Four Noble Truths of suffering, accumulation, cessation, and path. Speaking of 'eight truths,' there are various explanations. One explanation is that there are two kinds of Four Noble Truths, with action and without action, combined and spoken of as eight. Also...
依本記。苦苦。壞苦。行苦。分段。變易。善。不善。正行。名為八諦。顯揚第八。行苦諦。壞苦。苦苦。流轉。流息(瑜伽云還滅)。雜染。清凈。正方便諦(瑜伽云正加行)。名為八諦。解云。如次三苦。流轉生死。流息涅槃十。三種雜染。斷彼所得清凈無為即彼能斷。方便聖道。名八諦也。若依瑜伽第四十六。亦同顯揚。然彼二論。增數門中。增一至十。廣說如彼。今依十地。十四諦中。后八種諦。以釋此文。前之六諦即此經中。二諦四諦。言八諦者。十地經云。覺法自相同相故。善知相諦。覺法差別故。善知差別諦。覺分別陰界入故。善知說成諦。覺身心苦惱故。善知事諦。覺諸道生相續所。善知生諦。畢竟滅一切熱惱故。善知盡無生智諦。起不二行故。善知令入道智諦。正覺一切法相故。善知一切菩薩地次第成就諦。及善知集如來智諦。以信解力故知。非得一切究竟智故。問經說九諦。如何言八。答經意欲顯妙覺勝故。開為二諦。論意欲明同大乘故。合為一數。前之七諦。通大小故。故今此經依八諦說。
經。若菩薩(至)化一切眾。
釋曰。第六釋現前地。亦有五句。準上應知。
經。若菩薩(至)化一切眾生。
釋曰。第七釋遠行地。亦有五句。言方便智愿智者。不捨眾生。
【現代漢語翻譯】 現代漢語譯本 依本記，有苦苦（duhkha-duhkha，痛苦之苦）、壞苦（viparinama-duhkha，變異之苦）、行苦（samskara-duhkha，行蘊之苦）。分段生死（sambhava，有情生死）和變易生死（parinama，變化生死）。善、不善、正行，這被稱為八諦。在《顯揚聖教論》第八品中，行苦諦、壞苦、苦苦，代表流轉（samsara，輪迴），流息（nirodha，止息，瑜伽行派稱之為還滅）。雜染（samklesa，煩惱）和清凈（visuddhi，解脫），正方便諦（samyak-pratipatti，正確的修行方法，瑜伽行派稱之為正加行）。這被稱為八諦。解釋說，依次是三種苦，流轉于生死，流息于涅槃，這十種是三種雜染。斷除雜染所獲得的清凈無為，就是能斷除雜染的方法，方便聖道，被稱為八諦。如果依據《瑜伽師地論》第四十六品，也與《顯揚聖教論》相同。然而，這兩部論在增數門中，從一到十都有增加，詳細的說明可以參考它們。現在依據《十地經》，在十四諦中，用后八種諦來解釋這段文字。前面的六諦就是這部經中的二諦和四諦。說到八諦，《十地經》說：『覺悟諸法自性相同，因此善知相諦；覺悟諸法差別，因此善知差別諦；覺悟分別陰、界、入，因此善知說成諦；覺悟身心苦惱，因此善知事諦；覺悟諸道生起相續，因此善知生諦；畢竟滅除一切熱惱，因此善知盡無生智諦；發起不二之行，因此善知令入道智諦；正確覺悟一切法相，因此善知一切菩薩地次第成就諦；以及善知集如來智諦。』以信解力而知，並非獲得一切究竟智。問：經中說九諦，為什麼說是八諦？答：經中的意思是想要彰顯妙覺的殊勝，所以分開為二諦。論中的意思是想要表明與大乘相同，所以合為一數。前面的七諦，通於小乘和大乘，所以現在這部經依據八諦來說。 經：若菩薩（如果菩薩）……化一切眾（教化一切眾生）。 釋曰：第六釋現前地（abhikmukhi-bhumi，現前地），也有五句，參照上面的內容應該知道。 經：若菩薩（如果菩薩）……化一切眾生（教化一切眾生）。 釋曰：第七釋遠行地（duramgama-bhumi，遠行地），也有五句。說到方便智（upaya-jnana，善巧方便的智慧）和愿智（pranidhana-jnana，願力所生的智慧），就是不捨棄眾生。
【English Translation】 English version According to the notes, there are duhkha-duhkha (the suffering of suffering), viparinama-duhkha (the suffering of change), and samskara-duhkha (the suffering of conditioned existence). Segmented existence (sambhava) and transformational existence (parinama). Good, non-good, and right practice are called the Eight Truths. In the eighth chapter of the Xianyang Shengjiao Lun, the Truth of the Suffering of Conditioned Existence, the Suffering of Change, and the Suffering of Suffering represent samsara (cyclic existence), and nirodha (cessation, which the Yogacara school calls 'extinction and return'). Defilement (samklesa) and purity (visuddhi), the Truth of Right Means (samyak-pratipatti, the correct method of practice, which the Yogacara school calls 'right effort'). These are called the Eight Truths. The explanation is that, in order, the three kinds of suffering, the cycle of birth and death, and the cessation in nirvana, these ten are the three kinds of defilement. The pure unconditioned state obtained by cutting off defilement is the method that can cut off defilement, the Noble Path of Means, called the Eight Truths. If based on the Yogacarabhumi-sastra, chapter 46, it is the same as the Xianyang Shengjiao Lun. However, these two treatises, in the section on increasing numbers, have increases from one to ten, and detailed explanations can be found in them. Now, based on the Dasabhumika Sutra, among the fourteen truths, the latter eight truths are used to explain this passage. The preceding six truths are the Two Truths and Four Truths in this sutra. Speaking of the Eight Truths, the Dasabhumika Sutra says: 'Realizing that the self-natures of all dharmas are the same, therefore, one knows well the Truth of Sameness; realizing the differences of all dharmas, therefore, one knows well the Truth of Difference; realizing the discrimination of the skandhas, dhatus, and ayatanas, therefore, one knows well the Truth of Expression; realizing the suffering of body and mind, therefore, one knows well the Truth of Events; realizing the arising and continuation of all paths, therefore, one knows well the Truth of Arising; ultimately extinguishing all heat and affliction, therefore, one knows well the Truth of Extinction and Non-Arising Wisdom; initiating the practice of non-duality, therefore, one knows well the Truth of Leading into the Wisdom of the Path; correctly realizing all characteristics of dharmas, therefore, one knows well the Truth of the Gradual Accomplishment of All Bodhisattva Grounds; and knowing well the Truth of the Collection of Tathagata Wisdom.' Knowing through the power of faith and understanding, not obtaining all ultimate wisdom. Question: The sutra speaks of Nine Truths, why say Eight Truths? Answer: The sutra's intention is to highlight the excellence of Wonderful Enlightenment, so it is divided into Two Truths. The treatise's intention is to show similarity with Mahayana, so it is combined into one number. The preceding seven truths are common to Hinayana and Mahayana, so now this sutra speaks according to the Eight Truths. Sutra: If a Bodhisattva... transforms all beings. Explanation: The sixth explains the Abhikmukhi-bhumi (Present Ground), also with five sentences, which should be understood according to the above. Sutra: If a Bodhisattva... transforms all beings. Explanation: The seventh explains the Duramgama-bhumi (Far-Reaching Ground), also with five sentences. Speaking of upaya-jnana (wisdom of skillful means) and pranidhana-jnana (wisdom born of vows), it means not abandoning beings.
起法無我。名方便智。由方便力。能作七門攝眾生事。願力取生。恒為上首。名為愿智。即此愿智。當方便智第一門攝。非十度中方便及愿。言七門者。一願力取生。教化餘眾生故。二說對治。為滅煩惱染及隨煩惱。使寂滅故。三為滅諸障故。四于大法眾會集故。五見聞親近。供養修行。生福德故。六轉法輪故。七所問善釋故。具如十地論第九卷說。
經。若菩薩(至)化一切眾生。
釋曰。第八釋等觀地。亦有五句。言雙照方便神通智者。雙照真俗互不相違。為方便。于入觀中。能發神通。故名神通智。
經。若菩薩(至)化一切眾生。
釋曰。第九釋善慧地。亦有五句。如文可知。
經。若菩薩(至)如佛境界。
釋曰。第十釋法雲地。亦有五句。一居土寬狹。如文可知。二配屬王位。言大靜天王者。色究竟天摩醯首羅天王。言三界主者。簡三界王故。言三界主。三修不可說不可說法門者。顯習法門。四德理盡下。釋地別行。覺行已滿。名曰理盡。與佛如來。共斷細障。名同佛行。無明即是三界本原。此地能盡。名為盡原。若依本記。阿賴耶識。以此為本原。五教化一切眾生如佛境界者。顯地通行。
經。是故(至)行凈。
釋曰。第三總結。文別有二。初結
【現代漢語翻譯】 現代漢語譯本： 以發起無我之心，名為方便智（Upaya-jnana，善巧智慧）。憑藉方便之力，能行七種法門來攝受眾生。以願力受生，恒常作為首要之事，名為愿智（Pranidhana-jnana，願力智慧）。這愿智包含在方便智的第一種法門中。並非十度（Paramita，波羅蜜）中的方便和愿。所說的七種法門是：一、以願力受生，教化其餘眾生。二、宣說對治之法，爲了滅除煩惱染污以及隨煩惱，使眾生寂滅。三、爲了滅除各種障礙。四、在大法集會中聚集。五、通過見聞親近、供養修行，生起福德。六、轉法輪（Dharmacakra，佛法之輪）。七、對於所提出的問題善於解釋。具體內容詳見《十地論》（Dasabhumika Sutra）第九卷。
經文：若菩薩（乃至）化一切眾生。
解釋：第八地解釋等觀地（Acala-bhumi，不動地），也有五句。所說的雙照方便神通智，是指同時照見真諦和俗諦，兩者互不相違背，是為方便。在入觀之中，能夠發起神通，所以名為神通智（Abhijnana-jnana，神通智慧）。
經文：若菩薩（乃至）化一切眾生。
解釋：第九地解釋善慧地（Sadhumati-bhumi，善慧地），也有五句。如經文所說，可以理解。
經文：若菩薩（乃至）如佛境界。
解釋：第十地解釋法雲地（Dharmamegha-bhumi，法雲地），也有五句。一、所居住的國土寬廣或狹小，如經文所說，可以理解。二、與王位對應，所說的大靜天王，是指色究竟天（Akanistha，最高色界天）的摩醯首羅天王（Mahesvara，大自在天）。所說的三界主，是爲了簡別三界之王。三、修習不可說不可說的法門，是爲了顯示修習的法門。四、德理盡下，解釋此地的特別修行。覺悟和修行已經圓滿，名為理盡。與佛如來共同斷除細微的障礙，名為同行佛行。無明（Avidya，無知）就是三界的根本來源，此地能夠斷盡，名為盡原。如果依據本記，阿賴耶識（Alaya-vijnana，藏識）以此為根本來源。五、教化一切眾生如同佛的境界，是爲了顯示此地的普遍修行。
經文：是故（乃至）行凈。
解釋：第三部分是總結。從文義上可以分為兩部分。首先是總結。
【English Translation】 English version: Initiating the thought of no-self is called Upaya-jnana (skillful means wisdom). By the power of skillful means, one can perform seven gates to gather sentient beings. Taking birth by the power of vows, constantly being the foremost, is called Pranidhana-jnana (vow wisdom). This vow wisdom is included in the first gate of skillful means wisdom. It is not the skillful means and vows within the ten Paramitas (perfections). The seven gates mentioned are: 1. Taking birth by the power of vows to teach and transform other sentient beings. 2. Speaking of antidotes to extinguish afflictions and accompanying afflictions, causing sentient beings to attain tranquility. 3. To eliminate various obstacles. 4. Gathering in great Dharma assemblies. 5. Generating merit through seeing, hearing, approaching, making offerings, and practicing. 6. Turning the Dharmacakra (wheel of Dharma). 7. Skillfully explaining the questions asked. Details are as described in the ninth volume of the Dasabhumika Sutra (Ten Stages Sutra).
Sutra: If a Bodhisattva (up to) transforms all sentient beings.
Explanation: The eighth stage explains Acala-bhumi (Immovable Ground), also with five sentences. The so-called 'dual illumination of skillful means and supernormal wisdom' refers to simultaneously illuminating the truth and conventional truth, without contradicting each other, which is skillful means. In entering contemplation, one can generate supernormal powers, hence it is called Abhijna-jnana (supernormal wisdom).
Sutra: If a Bodhisattva (up to) transforms all sentient beings.
Explanation: The ninth stage explains Sadhumati-bhumi (Good Wisdom Ground), also with five sentences. As the text says, it can be understood.
Sutra: If a Bodhisattva (up to) like the Buddha's realm.
Explanation: The tenth stage explains Dharmamegha-bhumi (Cloud of Dharma Ground), also with five sentences. 1. The width and narrowness of the land where one resides, as the text says, can be understood. 2. Matching with the position of the king, the so-called 'Great Quiet Heaven King' refers to Mahesvara (Great自在天) of Akanistha (highest form realm heaven). The so-called 'Lord of the Three Realms' is to distinguish the kings of the Three Realms. 3. Cultivating unspeakable and indescribable Dharma gates is to reveal the Dharma gates of cultivation. 4. 'Virtue and principle exhausted below' explains the special practice of this ground. Enlightenment and practice are complete, called 'principle exhausted'. Together with the Buddha Tathagata, cutting off subtle obstacles is called 'same as Buddha's conduct'. Avidya (ignorance) is the fundamental source of the Three Realms, and this ground can exhaust it, called 'exhausting the source'. If based on the original record, Alaya-vijnana (store consciousness) takes this as the fundamental source. 5. Teaching and transforming all sentient beings like the Buddha's realm is to reveal the universal practice of this ground.
Sutra: Therefore (up to) conduct is pure.
Explanation: The third part is a summary. From the meaning of the text, it can be divided into two parts. First is the summary.
菩薩業。后結如來業。此即初也。
經。若十方(至)無量眾生。
釋曰。第二結如來業。
經。爾時(至)波羅蜜。
釋曰。自下第二月光偈贊。于中有三。初大眾供養。次月光正贊。后時諸下。辨眾得益。此即初也。文有兩節。初香華供養后合掌聽聞。依十地論。供養有三種。一者利養供養。謂衣服臥具等。二者恭敬供養。謂香華幡蓋等。三者行供養。謂修行信戒行等。此當第二敬供養也。
經。今于佛前。以偈嘆曰。
釋曰。第二月光正贊。于中有二。初發起頌文。后以偈正贊。此即初也。所言偈者。自有二說。一云。偈者竭也。攝義竭盡。故名為偈。一云。依正梵音。名為伽他。此云頌而言偈者。是訛略也。然所說偈。必具四句。梵音缽陀。此翻為跡。外譬真如諸象四跡成身。偈亦如是。
經。世尊導師金剛體。心行寂滅轉法輪。
釋曰。自下第二以偈正贊。此中總有二十九行偈半。大分為三。初一偈半。略嘆佛德。次五忍下。二十五偈。廣嘆五忍德。后如來下。有三偈。嘆佛化業。就嘆佛德。文別有三。初有半偈。嘆佛自體。即嘆佛寶。次有半偈。嘆佛說法。即嘆法寶。後有半偈。嘆佛攝眾。即嘆僧寶。此即初也。然此頌文。諸說不同。若依本記。頌初
【現代漢語翻譯】 現代漢語譯本 菩薩的行業，最終成就如來的事業。這就是最初的階段。
經文：如果十方（乃至）無量眾生。
解釋：第二部分總結如來的事業。
經文：那時（乃至）波羅蜜（pāramitā，到彼岸）。
解釋：從這裡開始是第二段月光菩薩的偈頌讚嘆。其中分為三個部分。首先是大眾的供養，其次是月光菩薩正式的讚歎，最後是說明聽法大眾獲得的利益。這是第一部分。文中有兩個小節，首先是香花供養，然後是合掌聽聞。依據《十地經論》，供養有三種：第一種是利養供養，比如衣服臥具等；第二種是恭敬供養，比如香花幡蓋等；第三種是行供養，比如修行信戒等。這裡屬於第二種恭敬供養。
經文：現在於佛前，用偈頌讚嘆說：
解釋：第二部分是月光菩薩正式的讚歎。其中分為兩個部分，首先是發起頌文，然後是用偈頌正式讚歎。這是第一部分。所說的『偈』，有兩種說法。一種說法是，『偈』是『竭』的意思，意思是攝取義理竭盡，所以叫做『偈』。另一種說法是，依據正確的梵音，叫做『伽他（gāthā）』，這裡翻譯為『頌』，而說成『偈』，是訛略的說法。然而所說的偈，必定具備四句。梵音『缽陀（pada）』，這裡翻譯為『跡』，外在譬喻真如諸法的形象如同四跡構成身體，偈也是如此。
經文：世尊導師金剛體，心行寂滅轉法輪。
解釋：從這裡開始是用偈頌正式讚歎。其中總共有二十九行半偈頌，大體分為三個部分。最初一偈半，簡略地讚歎佛的功德。其次從『五忍』開始，用二十五偈，廣泛地讚歎五忍的功德。最後從『如來』開始，有三偈，讚歎佛的教化事業。就讚歎佛的功德來說，文別分為三個部分。最初有半偈，讚歎佛的自體，也就是讚歎佛寶。其次有半偈，讚歎佛的說法，也就是讚歎法寶。最後有半偈，讚歎佛的攝受大眾，也就是讚歎僧寶。這是第一部分。然而這段頌文，各種說法不同。如果依據本記，頌的開始
【English Translation】 English version The deeds of a Bodhisattva eventually lead to the deeds of a Tathagata (Tathāgata, Thus Come One). This is the initial stage.
Sutra: If the ten directions (up to) immeasurable sentient beings.
Explanation: The second part concludes the deeds of the Tathagata.
Sutra: At that time (up to) pāramitā (pāramitā, perfection).
Explanation: From here begins the second section, the verses of praise by Candraprabha Bodhisattva (Candraprabha, Moonlight). It is divided into three parts. First, the offerings by the assembly; second, the formal praise by Candraprabha; and third, an explanation of the benefits gained by the listening assembly. This is the first part. The text has two subsections: first, the offering of incense and flowers; and second, listening with palms joined. According to the Daśabhūmika-sūtra (Daśabhūmika-sūtra, Ten Stages Sutra), there are three types of offerings: first, material offerings, such as clothing and bedding; second, respectful offerings, such as incense, flowers, and banners; and third, practice offerings, such as cultivating faith and precepts. This belongs to the second type, respectful offerings.
Sutra: Now, before the Buddha, with verses of praise, saying:
Explanation: The second part is the formal praise by Candraprabha. It is divided into two parts: first, the initiation of the verses; and second, the formal praise with verses. This is the first part. Regarding the term 'verse,' there are two explanations. One explanation is that 'verse' means 'exhaustion,' meaning that it captures the meaning exhaustively, so it is called a 'verse.' Another explanation is that, according to the correct Sanskrit pronunciation, it is called 'gāthā (gāthā),' which is translated here as '頌 (song, praise),' and saying '偈 (ji, verse)' is an abbreviated way of saying it. However, the verse spoken must have four lines. The Sanskrit term 'pada (pada)' is translated here as '跡 (ji, trace),' outwardly comparing the images of true suchness (tathatā) to the four traces forming a body; the verse is also like this.
Sutra: World Honored One, guide, diamond body, mind and conduct are quiescent, turning the Dharma wheel.
Explanation: From here begins the formal praise with verses. In total, there are twenty-nine and a half lines of verses, broadly divided into three parts. The first one and a half verses briefly praise the Buddha's virtues. Next, starting from 'fivefold forbearance,' twenty-five verses extensively praise the virtues of the fivefold forbearance. Finally, starting from 'Tathagata,' there are three verses praising the Buddha's teaching activities. Regarding the praise of the Buddha's virtues, the text is divided into three parts. First, there is half a verse praising the Buddha's self-nature, which is praising the Buddha Jewel. Second, there is half a verse praising the Buddha's teaching, which is praising the Dharma Jewel. Finally, there is half a verse praising the Buddha's reception of the assembly, which is praising the Sangha Jewel. This is the first part. However, there are different interpretations of this verse. If based on the original notes, the beginning of the verse
二句。明佛三業。具足五義。一世尊者。威德具足。二導師者。智慧具足。三金剛體者。法身具足。四心行寂滅者。解脫具足。五轉法輪者。化他具足。解云五中金剛體者。嘆法身德。余之三句。嘆受用身。轉法輪者。贊其化身。三身別相。具如別章。一云。初二句。贊佛三密。初之一句。贊佛身密。具一切德。眾所尊重。名為世尊。相好圓滿。引導眾生。名為導師。其身不壞。猶如金剛。故名金剛體。於後句中。贊二種密。初之四字。贊其意密。內證真如。離能所相。故名心行寂滅。后之三字。贊其語密。遠近同聞。無所壅隔。名轉法輪。若廣分別。如三密經。
經。八辨洪音為眾說。時眾得道百萬億。
釋曰。第二贊佛說法。文有兩節。初讚妙辨。后贊德益。言詞巧妙為辨。遠近皆遍曰洪。言八音者。如梵魔喻經云。佛說法聲。有其八種。一最好聲。二易了聲。三濡軟聲。四調和聲。五慧聲。六不誣聲。七深妙聲。八不女聲。又瓔珞經。有八種聲。謂內外因果。及四無礙聲。即為八也。又賢愚經。十住斷結經等。亦說八種。與此不同。恐繁不述。言時眾得道百萬億者。第二贊眾得益。如經可知。
經。時六天人皆出家道。成比丘眾菩薩行。
釋曰。第三嘆佛攝眾。謂說法時。六慾諸天。
及人民眾。成出家道。及菩薩行等。問如何六天有出家眾益。依本記云。出家二種。一心出家。二形出家。今六慾天。依于佛法。皆出生死家。故不相違。
經。五忍功德(至)能盡原。
釋曰。上來略嘆佛德訖。自下第二二十五偈。廣嘆五忍。于中有二。初有一頌。總嘆五忍。后佛眾下二十四頌。別贊五忍。此即初也。文有三節。初之一句。贊所了法。次有一句。辨能了人。後有二句。顯其勝劣。此明除佛以外。障未除故不能窮盡。故不名智但名為忍。唯佛一人。能盡忍源。障已盡故。
經。佛眾法海三寶藏。無量功德攝在中。
釋曰。自下第二有二十四頌。別贊五忍。文別有四。一有五偈。嘆伏忍。二善覺下五偈。嘆信忍。三炎慧下有四偈。嘆順忍。四遠達下有十偈。合釋無生寂滅二忍。就伏忍中。文別有三。初有一偈半。頌方便。次有一偈。顯正位。后二偈半。顯勢力。前中有三初之二句。信所依境。次有二句。明發信心。後有二句。配屬王位。此即初也。釋三寶義。具如別章。
經。十善菩薩(至)苦輪海。
釋曰。第二明其發心。依本記云。十信菩薩。由發大心。求出三界。雖未即能永出三界。以能遠離三惡道苦。是故總言長別三界。
經。中下品(至)鐵輪
【現代漢語翻譯】 現代漢語譯本：以及人民大眾，成就出家之道，以及菩薩行等等。問：為什麼六慾天有出家眾的利益？依據本記所說，出家有兩種：一是心出家，二是形出家。現在六慾天，依靠佛法，都出生死之家，所以不相違背。
經文：五忍的功德（直至）能窮盡根源。
解釋：上面簡略地讚歎了佛的功德完畢。從下面第二段二十五個偈頌開始，廣泛地讚歎五忍。其中分為兩部分。開始有一個偈頌，總的讚歎五忍。後面從『佛眾』開始的二十四個偈頌，分別讚歎五忍。這裡是開始的部分。文有三個小節。開始的一句，讚歎所了悟的法。接下來有一句，辨別能了悟的人。最後有兩句，顯示他們的勝劣。這裡說明除了佛以外，因為障礙沒有消除，所以不能窮盡（忍的根源），因此不稱為『智』，只能稱為『忍』。只有佛一人，能夠窮盡忍的根源，因為障礙已經消除。
經文：佛、眾、法海（Dharma-samudra）三寶藏（Triratna），無量功德都攝在其中。
解釋：從下面第二段開始，有二十四個偈頌，分別讚歎五忍。文別分為四部分。一有五個偈頌，讚歎伏忍（kṣānti）。二從『善覺』開始的五個偈頌，讚歎信忍（śraddhā-kṣānti）。三從『炎慧』開始的四個偈頌，讚歎順忍（anuloma-kṣānti）。四從『遠達』開始的十個偈頌，合起來解釋無生忍（anutpattika-dharma-kṣānti）和寂滅忍（nirvāṇa-kṣānti）這二忍。就伏忍中，文別分為三部分。開始有一個偈半的偈頌，頌揚方便。接下來有一個偈頌，顯示正位。後面有兩個半偈頌，顯示勢力。前面的部分中，又分為三部分，開始的兩句，是相信所依靠的境界。接下來的兩句，是說明發起信心。後面的兩句，是配屬王位。這裡是開始的部分。解釋三寶的意義，詳細的在別的章節。
經文：十善菩薩（Daśa-kuśala-bodhisattva）（直至）苦輪海（duḥkha-cakra-samudra）。
解釋：第二是說明他們發心。依據本記所說，十信菩薩，由於發起大心，求出三界（Trailokya）。雖然不能立即永遠超出三界，但因為能夠遠離三惡道（Tri-apāya）的痛苦，所以總的說來是長久地告別三界。
經文：中下品（直至）鐵輪（cakra）。
【English Translation】 English version: And the people. Accomplishing the path of renunciation. And the practices of Bodhisattvas, etc. Question: How do the six desire heavens benefit from having renunciants? According to the original record, there are two types of renunciation: one is renunciation of the mind, and the other is renunciation of form. Now, the six desire heavens, relying on the Buddha's teachings, are all born from the house of birth and death, so there is no contradiction.
Sutra: The merits of the Five Kṣāntis (until) able to exhaust the source.
Explanation: The above briefly praised the Buddha's virtues. From the second section of twenty-five verses below, it extensively praises the Five Kṣāntis. Among them, there are two parts. At the beginning, there is one verse, generally praising the Five Kṣāntis. Later, from the 'Buddha assembly' onwards, there are twenty-four verses, separately praising the Five Kṣāntis. This is the beginning part. The text has three sections. The first sentence praises the Dharma that is realized. The next sentence distinguishes the person who can realize it. The last two sentences show their superiority and inferiority. This explains that apart from the Buddha, because the obstacles have not been removed, they cannot exhaust (the source of forbearance), so it is not called 'Wisdom' but only called 'Kṣānti'. Only the Buddha alone can exhaust the source of Kṣānti because the obstacles have been removed.
Sutra: Buddha, Sangha, Dharma-samudra (Ocean of Dharma), Triratna (Three Jewels), immeasurable merits are all contained within.
Explanation: From the second section below, there are twenty-four verses, separately praising the Five Kṣāntis. The text is divided into four parts. First, there are five verses, praising Subduing Kṣānti (kṣānti). Second, from 'Good Awareness' onwards, there are five verses, praising Faith Kṣānti (śraddhā-kṣānti). Third, from 'Flame Wisdom' onwards, there are four verses, praising Compliant Kṣānti (anuloma-kṣānti). Fourth, from 'Far Reaching' onwards, there are ten verses, jointly explaining Non-origination Kṣānti (anutpattika-dharma-kṣānti) and Quiescence Kṣānti (nirvāṇa-kṣānti). Regarding Subduing Kṣānti, the text is divided into three parts. At the beginning, there is one and a half verses, praising the expedient means. Next, there is one verse, showing the correct position. Later, there are two and a half verses, showing the power. In the previous part, it is further divided into three parts, the first two sentences are believing in the realm relied upon. The next two sentences are explaining the arising of faith. The last two sentences are assigning to the royal position. This is the beginning part. The meaning of the Three Jewels is explained in detail in other chapters.
Sutra: Daśa-kuśala-bodhisattva (Ten wholesome Bodhisattvas) (until) duḥkha-cakra-samudra (ocean of the wheel of suffering).
Explanation: Second is explaining their aspiration. According to the original record, the Ten Faith Bodhisattvas, due to generating great aspiration, seek to exit the Trailokya (Three Realms). Although they cannot immediately and permanently transcend the Three Realms, because they can stay far away from the suffering of the Tri-apāya (Three Evil Paths), it is generally said that they bid farewell to the Three Realms for a long time.
Sutra: Middle and Lower Grades (until) cakra (wheel).
王(或有本云寶者謬也)。
釋曰。第三配屬王位。謂十善業道中下品者。得粟散王。若上品者。得鐵輪王。小王眾多。猶如散粟。從喻立號。名粟散王。依本業經。十善有三。上品鐵輪。中品粟散。下品人王。
經。習種(至)四天下。
釋曰。第二一偈。頌其正位。謂十住菩薩習種性。作銅輪王。王二天下。十行菩薩性種性。銀輪王。王三天下。十回向菩薩道種性。金輪王。王四天下。言七寶者。輪寶。主兵臣寶。主藏臣寶。像寶。馬寶。女寶。如意珠寶。問如是七寶。四種輪王。皆具有不。答皆悉具有。而勝劣異。故大婆沙三十卷云。諸轉輪王。力亦不定。王四洲者。有那羅延力(那羅延者。此名人種。人與天女和合王而生。根本是人種類。故名人種)。王三洲者。有代根伽力。王二洲者。有缽羅塞建提力(是大力鬼神是鬼趣攝也)。王一洲者。有摩訶路健那力(此名露形是人中神)。此四輪寶。亦有差別。王四洲者。有金輪寶。其量正等四俱盧舍。王三洲者。有銀輪寶。其量正等三俱盧舍。王二洲者。有銅輪寶。其量正等二俱廬舍。王一洲者。有鐵輪寶。其量正等一俱盧舍。如四輪寶有此差別。應知余寶亦有勝劣。謂王四洲者。余寶最勝。乃至一洲者。余寶最劣。
經。伏忍聖胎(
【現代漢語翻譯】 現代漢語譯本： 王（或有版本寫作『寶』，這是錯誤的）。
解釋：第三部分是關於王位的配屬。意思是說，修習十善業道，如果只是下品，可以成為粟散王。如果是上品，可以成為鐵輪王。小國王數量眾多，就像散落的穀粒一樣，所以用這個比喻來命名，叫做粟散王。根據《本業經》，十善分為三種，上品對應鐵輪王，中品對應粟散王，下品對應人王。
經文：習種（直到）四天下。
解釋：第二部分用一偈頌來讚頌菩薩的正位。意思是說，十住菩薩（菩薩修行的十個階位之一）的習種性，可以成為銅輪王，統治二個天下。十行菩薩（菩薩修行的十個階位之一）的性種性，可以成為銀輪王，統治三個天下。十回向菩薩（菩薩修行的十個階位之一）的道種性，可以成為金輪王，統治四個天下。所說的七寶是：輪寶、主兵臣寶、主藏臣寶、象寶、馬寶、女寶、如意珠寶。問：這七寶，四種輪王是否都具備？答：都具備，只是有勝劣之分。所以《大婆沙論》第三十卷說，各位轉輪王的力量也不一樣。統治四大部洲的，具有那羅延力（Narayana）（那羅延的意思是人種，是人和天女結合而生的國王，根本上是人類，所以說是人種）。統治三大部洲的，具有代根伽力。統治二大部洲的，具有缽羅塞建提力（是大力鬼神，屬於鬼道）。統治一大部洲的，具有摩訶路健那力（意思是露形，是人中的神）。這四種輪寶，也有差別。統治四大部洲的，有金輪寶，其大小正好等於四個俱盧舍（單位）。統治三大部洲的，有銀輪寶，其大小正好等於三個俱盧舍。統治二大部洲的，有銅輪寶，其大小正好等於二個俱盧舍。統治一大部洲的，有鐵輪寶，其大小正好等於一個俱盧舍。就像四輪寶有這樣的差別，應該知道其他的寶物也有勝劣之分。統治四大部洲的，其他寶物最為殊勝，乃至統治一個部洲的，其他寶物最為低劣。
經文：伏忍聖胎（
【English Translation】 English version: King (some versions mistakenly write 'Treasure').
Explanation: The third part concerns the allocation of the king's position. It means that cultivating the ten wholesome karmic paths, if only of the lower grade, one can become a Kṣudraja (scattered grain king). If it is of the upper grade, one can become a Cakravartin (wheel-turning king). There are many small kings, like scattered grains, hence the name Kṣudraja is established from the metaphor. According to the Original Karma Sutra, the ten virtues are divided into three types: the upper grade corresponds to the Iron Wheel King, the middle grade corresponds to the Kṣudraja, and the lower grade corresponds to the Human King.
Sutra: The practice of the seed (up to) the four continents.
Explanation: The second part uses a verse to praise the proper position of the Bodhisattva. It means that the practice of the seed nature of the Ten Dwelling Bodhisattvas (one of the ten stages of Bodhisattva practice) can make one a Copper Wheel King, ruling two continents. The nature seed nature of the Ten Conduct Bodhisattvas (one of the ten stages of Bodhisattva practice) can make one a Silver Wheel King, ruling three continents. The path seed nature of the Ten Dedication Bodhisattvas (one of the ten stages of Bodhisattva practice) can make one a Gold Wheel King, ruling four continents. The seven treasures mentioned are: the Wheel Treasure, the Minister of Military Affairs Treasure, the Minister of Treasury Treasure, the Elephant Treasure, the Horse Treasure, the Woman Treasure, and the Cintamani (wish-fulfilling jewel) Treasure. Question: Do all four types of wheel-turning kings possess these seven treasures? Answer: They all possess them, but there are differences in superiority and inferiority. Therefore, the thirtieth volume of the Mahavibhasa says that the power of the various Cakravartins is also different. The one who rules the four continents has the Narayana (Narayana) power (Narayana means human race, it is a king born from the union of a human and a celestial woman, fundamentally human, hence it is called human race). The one who rules the three continents has the Daivagandha power. The one who rules the two continents has the Pratyaekabuddha power (is a powerful ghost spirit, belonging to the ghost realm). The one who rules one continent has the Mahalakshana power (means exposed form, is a god among humans). These four types of wheel treasures also have differences. The one who rules the four continents has the Gold Wheel Treasure, which is exactly equal to four krosha (unit of measurement). The one who rules the three continents has the Silver Wheel Treasure, which is exactly equal to three krosha. The one who rules the two continents has the Copper Wheel Treasure, which is exactly equal to two krosha. The one who rules the one continent has the Iron Wheel Treasure, which is exactly equal to one krosha. Just as the four wheel treasures have such differences, it should be known that the other treasures also have differences in superiority and inferiority. The one who rules the four continents has the most superior other treasures, and even the one who rules one continent has the most inferior other treasures.
Sutra: Subduing endurance, the holy womb (
至)十賢心。
釋曰。第三顯其勢力。文別有二。初之一偈。對佛辨力。后一偈半。就菩薩辨。前中有二。初之二句。標三伏忍。後有二句。正贊勢力。此即初也。若依本記。初句總標三十忍。次句別配三位。言十信者。即十信位。十止者。即十解位。十堅心者。即十行位。今解不爾。十信即十解。亦名十住。十行名十止。十回向名十堅心。如上已說。
經。三世諸佛(至)伏忍生。
釋曰。第二正贊勢力。如文可知。
經。一切菩薩(至)信心難。
釋曰。第二對菩薩辨。于中有二。初標發心。后釋二利。此即初也。言發心者。顯揚第二。有二發心。一世俗發心。謂如有一隨智者前。恭敬而住。起增上意。發誓愿言。長老憶念。或言聖者憶念。或者鄔波柁耶。我如是名。從今日始發無上菩提心。為欲饒益諸有情故。從今已往。凡我所修六波羅蜜。皆為證得無上菩提。故我今與諸菩薩摩訶薩。和合出家。愿尊證知。我是菩薩。第二第三亦復如是。二證法性發心。謂如有一已過第一劫阿僧祇耶。已證菩薩初極喜地。已入菩薩定無生位。已如實知無上菩提方便。已悟自身將近等近大菩提果。解自他悉平等故。得大乘意。已至不住流轉寂滅。菩薩道故。得廣大意。由如是故。于大菩提愿不退
【現代漢語翻譯】 現代漢語譯本： 至十賢心（達到十賢的心）。
解釋說：第三部分顯示了他們的勢力。文章分為兩部分。第一段偈頌，針對佛陀辨別力量。后一段偈頌半，就菩薩辨別。前一部分包含兩點。最初的兩句，標明三伏忍。後面的兩句，正式讚揚勢力。這正是最初的部分。如果按照本記，第一句總括三十忍。第二句分別對應三個位次。所說的十信，就是十信位。十止，就是十解位。十堅心，就是十行位。現在的解釋不是這樣。十信就是十解，也叫十住。十行叫做十止。十回向叫做十堅心。如上文已經說過。
經文：三世諸佛（過去、現在、未來一切諸佛）……伏忍生（因降伏煩惱而生）。
解釋說：第二部分正式讚揚勢力。如文意可知。
經文：一切菩薩（所有菩薩）……信心難（生起信心很難）。
解釋說：第二部分針對菩薩辨別。其中包含兩點。首先標明發心。然後解釋二利（自利利他）。這正是最初的部分。說到發心，顯揚第二中，有兩種發心。一是世俗發心。比如有一個人，在有智慧的人面前，恭敬地站立。生起增上的意念。發誓愿說：長老憶念。或者說聖者憶念。或者鄔波柁耶（Upadhyaya，親教師）。我叫這個名字。從今天開始發起無上菩提心。爲了饒益一切有情眾生。從今以後，凡是我所修的六波羅蜜（六度），都是爲了證得無上菩提。所以我現在與諸位菩薩摩訶薩（菩薩中的大菩薩）一起出家。愿您證知，我是菩薩。第二第三也像這樣。二是證法性發心。比如有一個人，已經過了第一阿僧祇劫（Asamkhya，無數），已經證得菩薩初極喜地（Pramudita，歡喜地），已經進入菩薩定無生位，已經如實地知道無上菩提的方便，已經領悟到自身將要接近等近大菩提果。理解自己和他人完全平等，因此得到大乘的意念。已經到達不住流轉寂滅的菩薩道，因此得到廣大的意念。因為這樣，對於大菩提的願望不會退轉。
【English Translation】 English version: To the heart of the Ten Worthies.
Explanation: The third part shows their power. The text is divided into two parts. The first verse distinguishes power in relation to the Buddhas. The latter verse and a half distinguishes in relation to the Bodhisattvas. The former part contains two points. The first two lines mark the three-fold forbearance. The latter two lines formally praise the power. This is precisely the initial part. According to the original record, the first line summarizes the thirty forbearances. The second line corresponds separately to the three positions. The so-called Ten Faiths are the Ten Faith positions. The Ten Stoppings are the Ten Understandings positions. The Ten Firm Hearts are the Ten Practices positions. The current interpretation is not like this. The Ten Faiths are the Ten Understandings, also called the Ten Dwellings. The Ten Practices are called the Ten Stoppings. The Ten Dedications are called the Ten Firm Hearts. As mentioned above.
Sutra: The Buddhas of the three times (past, present, and future Buddhas)... are born from the forbearance of subduing (born from subduing afflictions).
Explanation: The second part formally praises the power. As the meaning of the text is understandable.
Sutra: All Bodhisattvas (all Bodhisattvas)... it is difficult to generate faith.
Explanation: The second part distinguishes in relation to the Bodhisattvas. It contains two points. First, it marks the generation of the aspiration. Then, it explains the two benefits (benefit for oneself and benefit for others). This is precisely the initial part. Speaking of generating the aspiration, in the second part of the Manifestation, there are two types of aspiration. One is the mundane aspiration. For example, there is a person who stands respectfully before a wise person. Generating an increasing intention. Making a vow, saying: Elder, remember. Or saying, Sage, remember. Or Upadhyaya (親教師, close teacher). My name is this. From today onwards, I generate the unsurpassed Bodhi mind. In order to benefit all sentient beings. From now on, all the Six Paramitas (六度, six perfections) that I cultivate are for the sake of attaining unsurpassed Bodhi. Therefore, I now renounce the household life together with all the Bodhisattva Mahasattvas (菩薩摩訶薩, great Bodhisattvas among Bodhisattvas). May you witness that I am a Bodhisattva. The second and third are also like this. The second is the aspiration of realizing the Dharma-nature. For example, there is a person who has already passed the first Asamkhya (阿僧祇耶, countless) kalpa, has already attained the first Pramudita (極喜地, Joyful Ground) Bodhisattva ground, has already entered the non-arising position of Bodhisattva Samadhi, has already truly known the means of unsurpassed Bodhi, has already realized that he is about to approach the great Bodhi fruit of equality and nearness. Understanding that oneself and others are completely equal, therefore obtaining the intention of the Mahayana. Having already reached the Bodhisattva path of non-dwelling, flowing, and quiescent extinction, therefore obtaining the vast intention. Because of this, the aspiration for great Bodhi will not regress.
轉。是證發心。莊嚴第七。發心有四。一信行發心。謂信地。二凈依發心。謂前七地。三報得發心。謂后三地。四無障發心。謂如來地。若依瑜伽七十二。說十種發心。恐繁不述。今此經文。二發心中。世俗發心。四種發心。當信行發心。若依本業。在十信位。謂十信心。信心有十。修百法門。故言行本。或十住中。初發心住。
經。若得信心(至)初地道。
釋曰。第二釋自利行。文別有三。初之二句。明自利行。次有一句。顯利他行。后一句。雙結二利。此即初也。言信心者依莊嚴論。此當上品。故彼第七云。行盡阿僧祇。長信令增長。眾善隨信集。亦具如海滿。釋云。若諸菩薩行行。盡一阿僧祇劫。爾時長養于信。方至上品。若準彼文。當十回向。今此經文。重贊十住第七不退也。問此種性菩薩。為如此經。必不退耶。或有退耶。設爾何失。若言退者。此經所說如何會釋。若言不退。本業經等。如何會釋。解云。此義兩釋不同。一龍猛菩薩宗。種性菩薩。決定不退。故金剛仙論第一卷中。作如此說。然此習種性人。亦有二種。一者性決定。二者不定。不定者。未能決定入于性地。乃至初地。容有進退。故言不定。若遇善知識即不退。若不遇者。退入外凡及二乘地。或性種性。猶退墮地獄。馬鳴菩薩
【現代漢語翻譯】 現代漢語譯本：轉，指的是證得發心。莊嚴第七地。發心有四種：一是信行發心，指信地；二是凈依發心，指前七地；三是報得發心，指后三地；四是無障發心，指如來地。如果按照《瑜伽師地論》七十二卷的說法，有十種發心，但因為過於繁瑣，這裡不詳細敘述。現在這部經文，在兩種發心中，屬於世俗發心。四種發心中，相當於信行發心。如果按照《梵網經》，則在十信位，指的是十種信心。信心有十種，修習百法門，所以說『行』是根本。或者在十住中，是初發心住。
經文：『若得信心（至）初地道。』
解釋：第二段解釋自利行。這段文字分為三部分。開頭兩句，說明自利行。接下來一句，顯示利他行。最後一句，總結自利利他兩種行為。這裡是第一部分。說到『信心』，依據《莊嚴論》，這裡指的是上品信心。所以《莊嚴論》第七卷說：『行盡阿僧祇（asaṃkhya，無數），長信令增長，眾善隨信集，亦具如海滿。』解釋說：如果各位菩薩修行，經歷一個阿僧祇劫，那時才能增長信心，達到上品。如果按照《莊嚴論》的說法，相當於十回向。現在這部經文，再次讚歎十住中的第七不退住。有人問，這種種性菩薩，對於這部經來說，必定不會退轉嗎？或者有退轉的可能嗎？如果這樣說，會有什麼問題？如果說會退轉，這部經所說的內容該如何解釋？如果說不會退轉，《梵網經》等經典，又該如何解釋？解釋說，這個意義有兩種不同的解釋。一是龍樹（Nāgārjuna）菩薩的宗派，認為種性菩薩，決定不會退轉。所以在《金剛仙論》第一卷中，有這樣的說法。然而這種習種性的人，也有兩種。一種是性決定，一種是不決定。不決定的人，未能決定進入性地，乃至初地，容許有進退的可能，所以說不決定。如果遇到善知識，就不會退轉。如果沒有遇到，就會退入外凡以及二乘地。或者性種性，甚至會退墮到地獄。馬鳴（Aśvaghoṣa）菩薩
【English Translation】 English version: 『Turning』 refers to the attainment of the aspiration for enlightenment (bodhicitta). It adorns the seventh ground (bhūmi). There are four types of aspiration: first, the aspiration of faith and practice, referring to the ground of faith; second, the aspiration of pure reliance, referring to the first seven grounds; third, the aspiration of retribution, referring to the last three grounds; and fourth, the aspiration of unobstructedness, referring to the ground of the Tathāgata (Tathāgatabhūmi). According to the seventy-two fascicles of the Yogācārabhūmi-śāstra (瑜伽師地論), there are ten types of aspiration, but they are not described in detail here due to their complexity. In this scripture, among the two types of aspiration, it belongs to the worldly aspiration. Among the four types of aspiration, it corresponds to the aspiration of faith and practice. According to the Brahmajāla Sūtra (梵網經), it is in the ten stages of faith (daśa-śraddhā), referring to the ten kinds of faith. There are ten kinds of faith, and one cultivates the hundred dharma gates (百法門), hence it is said that 『practice』 is the root. Or, among the ten abodes (daśa-vihāra), it is the first abode of aspiration.
Sūtra: 『If one attains faith (up to) the path of the first ground.』
Explanation: The second section explains the practice of self-benefit. This passage is divided into three parts. The first two sentences explain the practice of self-benefit. The next sentence reveals the practice of benefiting others. The last sentence summarizes both self-benefit and benefiting others. This is the first part. Speaking of 『faith,』 according to the Śūraṅgama Sūtra (首楞嚴經), it refers to the highest quality of faith. Therefore, the seventh fascicle of the Śūraṅgama Sūtra says: 『Practicing through countless asaṃkhya (阿僧祇, incalculable) kalpas, increasing faith and causing it to grow, all virtues gather with faith, and are as complete as the sea is full.』 The explanation says: If all Bodhisattvas practice, going through one asaṃkhya kalpa, then they can increase their faith and reach the highest quality. According to the Śūraṅgama Sūtra, it is equivalent to the ten dedications (daśa-pariṇāmanā). This scripture now praises again the seventh non-retrogressive abode (avaivartika-vihāra) among the ten abodes. Someone asks, will this kind of nature-lineage Bodhisattva (gotra-bodhisattva), according to this scripture, definitely not regress? Or is there a possibility of regression? What would be the problem if it were said that way? If it is said that they regress, how should the content of this scripture be explained? If it is said that they do not regress, how should scriptures like the Brahmajāla Sūtra be explained? The explanation says that there are two different interpretations of this meaning. One is the school of Nāgārjuna (龍樹), which believes that nature-lineage Bodhisattvas definitely do not regress. Therefore, in the first fascicle of the Vajrasena Commentary (金剛仙論), it is said in this way. However, there are also two types of people of this habitual-lineage. One is of definite nature, and the other is indefinite. Those who are indefinite have not yet definitively entered the ground of nature, or even the first ground, and there is a possibility of progress or regression, so it is said to be indefinite. If they encounter a good teacher (kalyāṇa-mitra), they will not regress. If they do not encounter one, they will regress into the outer ordinary or the grounds of the two vehicles (śrāvakayāna and pratyekabuddhayāna). Or, even those of the nature-lineage may fall into hell. Aśvaghoṣa (馬鳴) Bodhisattva
起信論中。亦同此說。又樂莊嚴經中說。性地菩薩。決定不退。是故寶鬘論中。有人問龍樹菩薩云。地持經中。道性地菩薩。退墮阿毗地獄。此義云何。龍樹菩薩答言。地持經中。雖云性地菩薩墮地獄。我不明作如是說。何以故。不增不減經中。明性地菩薩。畢竟不墮地獄。又樂莊嚴經中說。性地菩薩。若一時殺閻浮提眾生。雖有此罪。猶不墮地獄。若殺四天下。乃至大千世界眾生。亦不墮地獄。何以故。此人曠劫修行。多供諸佛。功德智慧。善根純熟。雖造重罪。以福德力故。罪即消滅。不墮地獄。如熱鐵𨫼。以一渧水。投之於上。即自消滅。以此驗知。性地菩薩。不墮地獄。問若爾者。二經相違。云何會通。解云。地持經中。道言入者。摧怖地前。令其生懼。速證初地。非謂實入阿鼻地獄。如十地經中七勸。勸八地菩薩言。汝莫樂住寂滅。然八地菩薩。既位出功用。永絕識務。唸唸無生。運運自進。豈有樂住寂滅。假勸方進也。欲速入九地十地乃至佛地。是故加勸。非謂實樂住寂滅。此亦實如是。實不墮地獄。言其墮者。欲令速證初地。非謂實墮也。故知性種以上。一向不退。二慈氏菩薩宗。種性菩薩。亦有退入惡趣。墮入外凡。如前所引。本業經第一卷云。信想心中行者。是分善根諸善男子。若一劫二劫。乃至
【現代漢語翻譯】 現代漢語譯本： 《起信論》（Mahāyāna-śraddhotpāda-śāstra）中，也同樣是這種說法。另外，《樂莊嚴經》（Laṅkāvatāra Sūtra）中說，性地菩薩（xing di pusa，指證得自性清凈心的菩薩），決定不會退轉。因此，《寶鬘論》（Ratnāvalī）中，有人問龍樹菩薩（Nāgārjuna）說：『《地持經》（Bodhisattvabhūmi Sūtra）中說，性地菩薩會退墮到阿毗地獄（Avīci hell）。這是什麼意思呢？』龍樹菩薩回答說：『《地持經》中，雖然說性地菩薩會墮入地獄，我並不認為應該這樣說。為什麼呢？因為《不增不減經》（Anūnatvāpūrṇatvanirdeśa Sūtra）中，明確說明性地菩薩，最終不會墮入地獄。另外，《樂莊嚴經》中說，性地菩薩，如果一時殺害閻浮提（Jambudvīpa，指我們所居住的這個世界）的所有眾生，即使有這樣的罪過，仍然不會墮入地獄。如果殺害四天下（catūrdvīpaka，指四大洲）乃至大千世界（trisahasra-mahāsāhasra-lokadhātu，指包含無數個世界的宇宙）的眾生，也不會墮入地獄。為什麼呢？因為這個人經過曠劫（asaṃkhyeya-kalpa，指極長的時間）的修行，多次供養諸佛，功德智慧，善根純熟，即使造下嚴重的罪業，因為福德的力量，罪業也會立即消滅，不會墮入地獄。就像燒紅的鐵砧，滴一滴水在上面，水立刻就消失了。由此可以驗證，性地菩薩不會墮入地獄。』 問：『如果這樣，這兩部經就互相矛盾了，應該如何會通呢？』 解答說：『《地持經》中，說『墮入』，是爲了摧伏、恐嚇地前菩薩，讓他們心生恐懼，迅速證得初地（prathamā bhūmi，指菩薩道的第一個階段），並不是說真的墮入阿鼻地獄。就像《十地經》（Daśabhūmika Sūtra）中的七種勸告，勸告八地菩薩（aṣṭamī bhūmi）說：『你不要貪戀安住在寂滅之中。』然而八地菩薩，既然已經超越了有功用行，永遠斷絕了意識的活動，唸唸無生，自然而然地前進，哪裡會有貪戀安住在寂滅之中，需要勸告才能前進的情況呢？這是爲了讓他們迅速進入九地（navamī bhūmi）、十地（daśamī bhūmi）乃至佛地（Buddhabhūmi），所以才加以勸告，並不是說真的貪戀安住在寂滅之中。這裡的情況也是如此，實際上並沒有墮入地獄，說他『墮入』，是爲了讓他迅速證得初地，並不是說真的墮入。』所以知道，性種（xing zhong，指具有佛性種子的人）以上的菩薩，一向不會退轉。 二、慈氏菩薩（Maitreya Bodhisattva）宗認為，種性菩薩（zhong xing pusa，指具有菩薩種性的人）也有退入惡趣（durgati，指不好的去處），墮入外凡（wai fan，指凡夫）的情況，就像前面所引用的《本業經》（Brahmajāla Sūtra）第一卷所說：『在信想心（xin xiang xin，指具有信心和願望的心）中修行的人，是具有部分善根的善男子，如果一劫（kalpa）兩劫，乃至……』
【English Translation】 English version: In the Awakening of Faith in the Mahāyāna (Mahāyāna-śraddhotpāda-śāstra), the same is said. Furthermore, in the Laṅkāvatāra Sūtra, it is said that Bodhisattvas of the nature-ground (xing di pusa, referring to Bodhisattvas who have attained the purity of their inherent nature) are definitely non-retrogressive. Therefore, in the Ratnāvalī, someone asked Nāgārjuna Bodhisattva: 'In the Bodhisattvabhūmi Sūtra, it is said that Bodhisattvas of the nature-ground fall into Avīci hell. What does this mean?' Nāgārjuna Bodhisattva replied: 'Although the Bodhisattvabhūmi Sūtra says that Bodhisattvas of the nature-ground fall into hell, I do not say it should be interpreted that way. Why? Because in the Anūnatvāpūrṇatvanirdeśa Sūtra, it is clearly stated that Bodhisattvas of the nature-ground ultimately do not fall into hell. Furthermore, the Laṅkāvatāra Sūtra says that if a Bodhisattva of the nature-ground were to kill all sentient beings in Jambudvīpa (Jambudvīpa, referring to the world we live in) at once, even with this sin, they would still not fall into hell. If they were to kill the sentient beings of the four continents (catūrdvīpaka, referring to the four major continents) or even the trisahasra-mahāsāhasra-lokadhātu (trisahasra-mahāsāhasra-lokadhātu, referring to the universe containing countless worlds), they would also not fall into hell. Why? Because this person has cultivated for countless kalpas (asaṃkhyeya-kalpa, referring to an extremely long time), made offerings to many Buddhas, and their merits, wisdom, and roots of goodness are fully matured. Even if they commit a serious crime, due to the power of their merit, the sin will immediately be extinguished and they will not fall into hell. It is like a red-hot iron anvil; if you drop a drop of water on it, the water will immediately disappear. From this, we can verify that Bodhisattvas of the nature-ground do not fall into hell.' Question: 'If so, these two sutras contradict each other. How should they be reconciled?' The explanation is: 'In the Bodhisattvabhūmi Sūtra, the term 'fall into' is used to subdue and frighten Bodhisattvas before the ground, causing them to feel fear and quickly attain the first ground (prathamā bhūmi, referring to the first stage of the Bodhisattva path). It does not mean that they actually fall into Avīci hell. It is like the seven exhortations in the Daśabhūmika Sūtra, which exhort the Bodhisattvas of the eighth ground (aṣṭamī bhūmi), saying: 'Do not delight in dwelling in quiescence.' However, since Bodhisattvas of the eighth ground have already transcended effortful action, permanently cut off the activities of consciousness, and are constantly without arising, naturally progressing, how could they delight in dwelling in quiescence and need to be exhorted to progress? This is to encourage them to quickly enter the ninth ground (navamī bhūmi), the tenth ground (daśamī bhūmi), and even the Buddha ground (Buddhabhūmi), so they are exhorted, not because they actually delight in dwelling in quiescence. The situation here is also the same. In reality, they do not fall into hell. Saying that they 'fall into' is to encourage them to quickly attain the first ground, not that they actually fall. Therefore, it is known that Bodhisattvas above the nature-seed (xing zhong, referring to those who possess the seed of Buddha-nature) are always non-retrogressive.' Second, the school of Maitreya Bodhisattva believes that Bodhisattvas of the lineage (zhong xing pusa, referring to those who possess the Bodhisattva lineage) also regress into evil destinies (durgati, referring to unfavorable destinations) and fall into the state of ordinary beings (wai fan, referring to ordinary people), as mentioned in the first volume of the Brahmajāla Sūtra: 'Those who practice with a mind of faith and aspiration (xin xiang xin, referring to a mind with faith and aspiration) are good men with partial roots of goodness. If they spend one kalpa (kalpa) or two kalpas, or even...'
十劫。修行十信。得入十住。是人爾時從初一住。至第六住中。若修第六般若波羅蜜。上觀現在前。后值諸佛菩薩知識所護故。出到第七住。常住不退。自此七住以前。名為退分。佛子。若不退者。入第六般若。修行于空無我主者。畢竟無生。必入定位。佛子。若不值善知識者。若一劫二劫。乃至十劫。退菩薩心。如我初會眾中。有八萬人退。如凈目天子。法才王。舍利弗等。欲入第七住。其中值惡因緣故。退入凡夫不善惡中。不名習種性人。退入外道。若一劫。若十劫。乃至千劫。作大邪見及五逆。無惡不造。是為退相。準此等文。亦有退者。而樂莊嚴等。說不退者。如本業經。修第六度。遇善知識。故知種性。有退不退。問十信位。有不退不。此有兩釋。一云。亦有不退。故本業經第一卷說。十信第六。名不退心。而與十住。有差別者。十住第七住。位不退。十信第六。唯信不退。一云。無不退義。是故此經第六名施。本業第二自說戒心。由斯十住第六已前。一向是退。第七住後方名不退。而言十信第六不退者。譯家謬也。
經。教化眾生覺中行。
釋曰。第二顯利他行。如文可知。
經。是名菩薩初發心。
釋曰。第三總結二利。上來明信不退者。說伏忍位。又解。一切菩薩已下一偈
【現代漢語翻譯】 現代漢語譯本 十劫：修行十信，得以進入十住位。這個人那時從最初的第一住位，到第六住位之間，如果修習第六般若波羅蜜（智慧到彼岸），上觀（對更高境界的觀察）現在前，之後遇到諸佛菩薩善知識的護持，就能超出到達第七住位，常住不退轉。從這第七住位之前，都稱為退分（容易退轉的階段）。佛子，如果不退轉，進入第六般若，修習于空無我，畢竟不會產生（煩惱），必定進入定位（不會動搖的境界）。佛子，如果沒有遇到善知識，可能一劫兩劫，乃至十劫，退失菩薩心。就像我最初法會的大眾中，有八萬人退轉，像凈目天子（過去的一位菩薩），法才王（過去的一位菩薩），舍利弗（釋迦摩尼佛的十大弟子之一）等，想要進入第七住位，其中遇到惡劣的因緣，退入凡夫不善惡道中，不稱為習種性人（具有修行潛質的人），退入外道。如果一劫，如果十劫，乃至千劫，造作大的邪見以及五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），無惡不作。這就是退轉的相狀。參照這些經文，也有退轉的。而《樂莊嚴經》等，說不退轉的，如《本業經》，修習第六度（般若波羅蜜），遇到善知識。因此可知種性有退轉和不退轉。問：十信位，有不退轉嗎？對此有兩種解釋。一種說法是，也有不退轉。所以《本業經》第一卷說，十信第六，名叫不退心。而與十住有差別的原因是，十住的第七住位，是位不退，十信的第六信，只是信心不退。另一種說法是，沒有不退轉的意義。所以這部經的第六名叫施（佈施），《本業經》第二卷自己說戒心。因此十住的第六住位之前，一向是退轉的，第七住位之後才名叫不退轉。而說十信的第六信不退轉，是譯者的錯誤。 經：教化眾生覺中行。 釋曰：第二，顯示利他行。如經文可知。 經：是名菩薩初發心。 釋曰：第三，總結自利利他。上面說明信不退轉，說的是伏忍位。又解釋，一切菩薩以下一偈（頌）。
【English Translation】 English version Ten kalpas: Cultivating the Ten Faiths, one can enter the Ten Abodes. At that time, from the initial First Abode to the Sixth Abode, if one cultivates the Sixth Perfection of Wisdom (Prajna Paramita), the higher observation (of higher realms) appears before them, and later, protected by Buddhas, Bodhisattvas, and virtuous friends, they can transcend and reach the Seventh Abode, abiding permanently without regression. Before this Seventh Abode, it is all called the stage of regression (easy to regress). Disciple of the Buddha, if one does not regress, enters the Sixth Prajna, cultivates emptiness and no-self, ultimately no (afflictions) will arise, and one will surely enter the state of stability (an unwavering state). Disciple of the Buddha, if one does not encounter virtuous friends, one may regress from the Bodhisattva mind for one kalpa, two kalpas, or even ten kalpas. Just like in my initial assembly, eighty thousand people regressed, like Jingmu Heavenly Prince (a Bodhisattva in the past), Dharma Talent King (a Bodhisattva in the past), Shariputra (one of Shakyamuni Buddha's ten great disciples), etc., wanting to enter the Seventh Abode, but encountering evil conditions, they regressed into the realm of ordinary beings in unwholesome and evil paths, and are not called those of the Habitual Lineage (those with the potential for cultivation), regressing into external paths. If one kalpa, if ten kalpas, or even a thousand kalpas, they create great wrong views and the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), committing all kinds of evil. This is the appearance of regression. Referring to these texts, there are also those who regress. While the 'Joyful Adornment Sutra' and others speak of non-regression, like the 'Original Vows Sutra', cultivating the Sixth Perfection (Prajna Paramita), encountering virtuous friends. Therefore, it can be known that the lineage has regression and non-regression. Question: In the Ten Faiths stage, is there non-regression? There are two explanations for this. One explanation is that there is also non-regression. Therefore, the first volume of the 'Original Vows Sutra' says that the sixth of the Ten Faiths is called the non-regressing mind. The reason for the difference from the Ten Abodes is that the Seventh Abode of the Ten Abodes is the non-regressing position, while the Sixth Faith of the Ten Faiths is only the non-regressing faith. Another explanation is that there is no meaning of non-regression. Therefore, the sixth of this sutra is called Giving (Dana), and the second volume of the 'Original Vows Sutra' itself speaks of the mind of precepts. Therefore, before the Sixth Abode of the Ten Abodes, it is always regressing, and only after the Seventh Abode is it called non-regressing. To say that the Sixth Faith of the Ten Faiths is non-regressing is a mistake of the translator. Sutra: Teaching sentient beings, acting in awakening. Explanation: Secondly, it reveals the practice of benefiting others. As the sutra text can be understood. Sutra: This is called the initial aspiration of a Bodhisattva. Explanation: Thirdly, it summarizes benefiting oneself and others. The above explanation of the non-regression of faith speaks of the position of Subduing Endurance. It also explains that the following verse (gatha) is for all Bodhisattvas.
半。說信忍方便。以莊嚴論說僧祇末上品信故。于理無違。
經。善覺菩薩四天王。
釋曰。自下第二有五偈。別釋信忍。文別有四。一有兩偈釋善覺地。二有一偈明離達地。三有一偈。釋明慧地。四有一偈。斷障分齊。此即第一也。文有七節。一標名配位。二顯地別行。三化土寬狹。四辨登一乘。五釋地別名。六顯德具足。七入理不動。此即第一標名配位。謂初覺生法二空。無相見道。及三心等。故名善覺。配位如上。
經。雙照二諦平等道。
釋曰。第二顯地別行。依真諦釋。雙觀二義。一入觀見真。二出觀見俗。出入合說。故云雙觀。慈恩三藏。一時雙緣。故名雙觀。然此雙觀。略有四種。一方便雙觀。謂十回向中。四善根位。於一剎那。緣名義等。假有實無。假有是俗。實無即真。于中初習。容有前後。若純熟位。即得雙觀。二證位雙觀。如即此經。三功用雙觀。謂難勝地。四任運雙觀。八地以上。今於此中。證位雙觀。
經。權化眾生游百國。
釋曰。第三化土寬狹。
經。始登一乘無相道。
釋曰。第四辨登一乘。然釋此文。諸說不同。一云。就理說一乘。一云。依行說一乘。具如別章。
經。入理般若名為住。住生德行名為地。
釋曰
【現代漢語翻譯】 現代漢語譯本： 半字，是說信、忍、方便。用《莊嚴論》來說，這是僧祇末的上品信，在道理上沒有違背。
經文：善覺菩薩（Shànjué Púsà，Good Awakening Bodhisattva），四天王（Sìtiānwáng，Four Heavenly Kings）。
解釋：從下面開始第二部分，有五個偈頌，分別解釋信和忍。文義上分為四個部分：一是兩偈解釋善覺地（Shànjué dì，Good Awakening Ground），二是有一偈說明離達地（Lídá dì，Separation and Attainment Ground），三是有一偈解釋明慧地（Mínghuì dì，Clear Wisdom Ground），四是有一偈說明斷障的界限。這裡是第一部分。文義上有七節：一是標明名稱和配位，二是顯示地的差別和修行，三是化土的寬廣和狹窄，四是辨別登上的一乘（Yīchéng，One Vehicle），五是解釋地的差別名稱，六是顯示功德具足，七是進入理體不動搖。這裡是第一節，標明名稱和配位。所謂初覺生法二空（Èr kōng，Two Emptinesses），無相見道（Wúxiàng jiàndào，Path of Seeing No-Form），以及三心等，所以名為善覺。配位如同上面所說。
經文：雙照二諦（Èr dì，Two Truths）平等道（Píngděng dào，Equal Path）。
解釋：第二部分顯示地的差別修行。依據真諦（Zhēndì，Paramārtha-satya）來解釋，雙重觀照兩種意義：一是入觀見到真諦，二是出觀見到俗諦（Súdì，Saṃvṛti-satya）。出觀和入觀合在一起說，所以說『雙觀』。慈恩三藏（Cí'ēn sāncáng，Ci'en Tripitaka Master）認為，一時雙重緣起，所以名為『雙觀』。然而這種雙觀，略有四種：一是方便雙觀，指十回向（Shí huíxiàng，Ten Dedications）中，四善根位（Sì shàngēn wèi，Four Roots of Goodness），在一剎那間，緣起名義等，假有實無，假有是俗諦，實無即真諦。其中初學時，容許有先後，如果純熟了，就能得到雙觀。二是證位雙觀，如這部經所說。三是功用雙觀，指難勝地（Nánshèng dì，Difficult to Conquer Ground）。四是任運雙觀，八地（Bā dì，Eighth Ground）以上。現在這裡是證位雙觀。
經文：權化眾生游百國（Bǎiguó，Hundred Countries）。
解釋：第三部分是化土的寬廣和狹窄。
經文：始登一乘（Yīchéng，One Vehicle）無相道（Wúxiàng dào，Path of No-Form）。
解釋：第四部分辨別登上的一乘。然而解釋這段經文，各種說法不同。一種說法是，就理體來說一乘。一種說法是，依修行來說一乘。具體內容如同其他章節。
經文：入理般若（Bōrě，Prajna）名為住（Zhù，Dwelling），住生德行名為地（Dì，Ground）。
解釋：
【English Translation】 English version: The word 'half' refers to faith, forbearance, and expedient means. According to the Śūraṅgama Sūtra, it represents the highest quality of faith at the end of a saṃgha, which is not contradictory in principle.
Sutra: The Good Awakening Bodhisattva (Śānjué Púsà), the Four Heavenly Kings (Sìtiānwáng).
Explanation: From here onwards is the second part, with five verses explaining faith and forbearance separately. The text is divided into four parts: first, two verses explain the Good Awakening Ground (Śānjué dì); second, one verse explains the Separation and Attainment Ground (Lídá dì); third, one verse explains the Clear Wisdom Ground (Mínghuì dì); and fourth, one verse explains the boundaries of severing obstacles. This is the first part. The text has seven sections: first, marking the name and allocation; second, showing the differences in grounds and practices; third, the breadth and narrowness of the transformed lands; fourth, distinguishing the entry into the One Vehicle (Yīchéng); fifth, explaining the different names of the grounds; sixth, showing the completeness of virtues; and seventh, entering the principle without wavering. This is the first section, marking the name and allocation. The so-called initial awakening to the emptiness of phenomena and self (Èr kōng), the Path of Seeing No-Form (Wúxiàng jiàndào), and the three minds, etc., are why it is called Good Awakening. The allocation is as mentioned above.
Sutra: Simultaneously illuminating the Two Truths (Èr dì), the Equal Path (Píngděng dào).
Explanation: The second part shows the different practices of the grounds. According to the Paramārtha-satya (Zhēndì), there is a dual contemplation of two meanings: first, entering contemplation to see the true reality; second, exiting contemplation to see the conventional reality (Súdì). Combining exiting and entering contemplation, it is called 'dual contemplation'. The Ci'en Tripitaka Master (Cí'ēn sāncáng) believes that simultaneous origination at one time is called 'dual contemplation'. However, this dual contemplation is roughly of four types: first, expedient dual contemplation, referring to the Four Roots of Goodness (Sì shàngēn wèi) in the Ten Dedications (Shí huíxiàng), in one instant, arising from names and meanings, etc., falsely existing but truly non-existent, the false existence being the conventional truth, and the true non-existence being the ultimate truth. Among them, in the initial learning, there may be a sequence, but if one is proficient, one can attain dual contemplation. Second, the dual contemplation of the attained position, as in this sutra. Third, the dual contemplation of effort, referring to the Difficult to Conquer Ground (Nánshèng dì). Fourth, the effortless dual contemplation, from the Eighth Ground (Bā dì) onwards. Now, this is the dual contemplation of the attained position.
Sutra: Transforming beings through expedient means, traveling through a Hundred Countries (Bǎiguó).
Explanation: The third part is the breadth and narrowness of the transformed lands.
Sutra: Initially ascending the One Vehicle (Yīchéng), the Path of No-Form (Wúxiàng dào).
Explanation: The fourth part distinguishes the entry into the One Vehicle. However, there are different interpretations of this passage. One interpretation is that the One Vehicle is spoken of in terms of principle. Another interpretation is that the One Vehicle is spoken of in terms of practice. The specific content is as in other chapters.
Sutra: Entering the principle of Prajna (Bōrě) is called Dwelling (Zhù), dwelling giving rise to virtuous conduct is called Ground (Dì).
Explanation:
。第五釋地別名。義謂極喜地。亦名為住。智住理故。即彼般若。亦名為地。生諸德故。
經。初住一心足德行。
釋曰。第六顯德具足。謂初地一念。具足八萬四千波羅蜜。
經。于第一義而不動。
釋曰。第七入理不動。謂入理時。非分別所動。故名不動。或不退故。名而不動。
經。離達開士忉利王(至)無無無生無二照。
釋曰。第二此一頌文。釋離達地。文有三節。初標名配位。次化土寬狹。如經可知。后顯地別行。言離達開士忉利王者。標名配位。離犯戒垢。達照一味真如。故名離達。即當三十三天王。言現形六道千國土者。辨土寬狹。言無緣等。者第三顯土別行。釋此經文。諸說不同。一本記云。上句明境凈。下句明智凈。言無緣者。依他假緣空無相。分別假相空。第三諦者。真實性空。解云。除遣三性。存三無性也。言無無者。是無分別性。以體無故。言無生者。依他性空。言無二照者。圓成實性空。然此照言。該通上二。慈恩三藏云。上句境凈。下句智凈。準同前釋。言無緣者。生無自性。性體即依他。無自在天等為緣生故。言無相者。相無自性。性即所執相。以無自體。為其性故。言第三諦者。勝義無自性性。真如為體。而無所執。真空相故。釋能凈智。
【現代漢語翻譯】 現代漢語譯本：第五，解釋地的別名。義為極喜地（Pramudita Bhumi，菩薩十地之第一地，意為歡喜地）。也稱為住，因為智慧安住于真理的緣故。這般若（Prajna，智慧）也稱為地，因為它能產生各種功德。
經文：初住一心足德行。
解釋：第六，顯示功德具足。指初地的一念，就具足了八萬四千波羅蜜（Paramita，到彼岸）。
經文：于第一義而不動。
解釋：第七，進入真理而不動搖。指進入真理時，不會被分別所動搖，所以稱為不動。或者因為不退轉的緣故，稱為不動。
經文：離達開士忉利王（Trayastrimsa，三十三天）(至)無無無生無二照。
解釋：第二，這一頌文，解釋離達地。文有三個部分。首先是標明名稱和配位，其次是化土的寬廣程度，如經文所說。最後是顯示地的特別修行。『離達開士忉利王』，是標明名稱和配位。遠離犯戒的污垢，通達照見一味真如（Tathata，如如），所以名為離達。就是指三十三天王。『現形六道千國土』，是辨別化土的寬廣程度。『無緣等』，是第三顯示地的特別修行。解釋這段經文，各種說法不同。一本記載說，上句說明境清凈，下句說明智清凈。『無緣』，是指依他假緣空無相。分別假相空。第三諦，是真實性空。解釋說，除去三性，存留三無性。『無無』，是無分別性，因為體性本無的緣故。『無生』，是指依他性空。『無二照』，是圓成實性空。然而這個『照』字，涵蓋了上面兩種。慈恩三藏的說法是，上句境清凈，下句智清凈。與前面的解釋相同。『無緣』，是說生無自性，性體就是依他，沒有自在天等作為緣而生起的緣故。『無相』，是說相無自性，性就是所執著的相，因為沒有自體，作為它的性。『第三諦』，是勝義無自性性，以真如為體，而沒有所執著，是真空相。解釋能凈智。
【English Translation】 English version: Fifth, explaining the different names of the Bhumi (stage of the Bodhisattva path). The meaning is Pramudita Bhumi (the first of the ten Bhumis, meaning the Joyful Land). It is also called 'abiding' because wisdom abides in the truth. That Prajna (wisdom) is also called Bhumi because it generates all virtues.
Sutra: 'The first abode, with one-pointed mind, is complete with virtuous conduct.'
Explanation: Sixth, revealing the completeness of virtues. It refers to the single thought in the first Bhumi, which is complete with eighty-four thousand Paramitas (perfections).
Sutra: 'Unmoving in the supreme truth.'
Explanation: Seventh, entering the truth without wavering. It refers to when entering the truth, one is not moved by discriminations, hence it is called 'unmoving'. Or because of non-retrogression, it is called 'unmoving'.
Sutra: 'The Liberated Ardent One, the Trayastrimsa (Heaven of Thirty-Three Gods) King (to) no-no, no-birth, no-dual illumination.'
Explanation: Second, this verse explains the Liberated Land. The text has three parts. First, it marks the name and assigns the position; second, it describes the breadth of the transformed land, as can be known from the Sutra. Finally, it reveals the special practice of the land. 'The Liberated Ardent One, the Trayastrimsa King' marks the name and assigns the position. Being far from the defilements of breaking precepts, and attaining the illumination of the one taste of Tathata (suchness), hence it is called 'Liberated'. It refers to the King of the Trayastrimsa Heaven. 'Manifesting forms in the six realms and a thousand lands' distinguishes the breadth of the transformed land. 'No-cause, etc.' is the third part, revealing the special practice of the land. There are different interpretations of this Sutra passage. One record says that the upper phrase clarifies the purity of the realm, and the lower phrase clarifies the purity of wisdom. 'No-cause' refers to the emptiness of dependent, false causes and the absence of characteristics. Discriminating the emptiness of false appearances. The Third Truth is the emptiness of true nature. It explains that by removing the three natures, the three non-natures are retained. 'No-no' is the non-discriminating nature, because the substance is inherently absent. 'No-birth' refers to the emptiness of dependent nature. 'No-dual illumination' is the emptiness of the perfectly accomplished nature. However, the word 'illumination' encompasses the above two. The Venerable Master Ci En said that the upper phrase is the purity of the realm, and the lower phrase is the purity of wisdom, which is similar to the previous explanation. 'No-cause' means that birth has no self-nature, and the nature of the substance is dependent, without the arising of causes such as the Free Heaven. 'No-characteristic' means that appearances have no self-nature, and the nature is the clung-to appearance, because it has no self-entity, which is its nature. 'The Third Truth' is the ultimate, non-self-nature nature, with Tathata as its substance, and without clinging, it is the aspect of empty space. It explains the wisdom that can purify.
準前應知。
經。明慧空照(至)變化生。
釋曰。第三有一偈文。釋明慧地。文有三節。初標名配位。次化土寬狹。如經可知。后顯地別行。言忍心者。即是能觀之智。言無二者。謂離有無二相。即用無二。為第三諦。言出有者。出三界有。言入無者。離分段有。入變化生。變化生者。即是變易生死也。如何得知第三地中。出有入無。變化生即是變易生死。解云。如顯揚論。變易生死。亦名變化。又第三地。即施戒修中。修定地。由邊際定力。受變易生。故知第三地。受變易生。
經。善覺(至)無遺照。
釋曰。第四有一偈。明斷惑分齊。謂上善覺離達明慧三位菩薩。能斷三界色煩惱縛。所以者何。執三界色為實有故。下有半頌。釋斷所由。以彼菩薩。還觀三界身口色上法性。第一真如。無遺照故。方能斷也(或有本云。無唯照者謬也)。
經。炎慧妙光(至)空有了。
釋曰。自下第二有四偈。釋順忍。于中有二。初有三偈。正明行位。後有一偈。明斷惑分齊。前中有三。初有一偈。明炎慧地。次有一偈。明勝慧地。後有一偈。明法現地。此明炎慧地。即十地中。第四炎慧地。文別有三。初標名配位。次化土寬狹。后顯地別行。炎慧妙光者。第一標地別名。道品慧光。斷
【現代漢語翻譯】 現代漢語譯本 準前應知。
經。明慧空照(至)變化生。
釋曰。第三有一偈文。釋明慧地。文有三節。初標名配位。次化土寬狹。如經可知。后顯地別行。言『忍心』者，即是能觀之智。言『無二』者，謂離有無二相。即用無二，為第三諦。言『出有』者，出三界有。言『入無』者，離分段有，入變化生。『變化生』者，即是變易生死也。如何得知第三地中，出有入無，變化生即是變易生死？解云：如《顯揚論》，變易生死，亦名變化。又第三地，即施戒修中，修定地。由邊際定力，受變易生。故知第三地，受變易生。
經。善覺(至)無遺照。
釋曰。第四有一偈。明斷惑分齊。謂上善覺離達明慧三位菩薩，能斷三界色煩惱縛。所以者何？執三界色為實有故。下有半頌。釋斷所由。以彼菩薩，還觀三界身口色上法性，第一真如，無遺照故，方能斷也(或有本云。『無唯照』者謬也)。
經。炎慧妙光(至)空有了。
釋曰。自下第二有四偈。釋順忍。于中有二。初有三偈。正明行位。後有一偈。明斷惑分齊。前中有三。初有一偈。明炎慧地。次有一偈。明勝慧地。後有一偈。明法現地。此明炎慧地，即十地中，第四炎慧地。文別有三。初標名配位。次化土寬狹。后顯地別行。『炎慧妙光』者，第一標地別名。道品慧光，斷
【English Translation】 English version To be known in advance.
Sutra: 'Bright wisdom illuminates (to) transformation birth.'
Explanation: The third verse explains the Bright Wisdom Ground. The text has three sections: first, naming and assigning position; second, the breadth of the transformed land, as can be known from the sutra; and third, revealing the distinct practices of the ground. 'Mind of forbearance' refers to the wisdom of observation. 'Non-duality' means being free from the two aspects of existence and non-existence, using non-duality as the third truth. 'Exiting existence' means exiting the existence of the Three Realms (Trailokya). 'Entering non-existence' means leaving segmented existence and entering transformation birth. 'Transformation birth' is the birth and death of transformation. How do we know that in the third ground, exiting existence and entering non-existence, transformation birth is the birth and death of transformation? The explanation says: As in the Yogācārabhūmi-śāstra (Compendium of Determinations), the birth and death of transformation is also called transformation. Also, the third ground is the ground of meditative concentration in giving, morality, and cultivation. Due to the power of borderline concentration, one receives transformation birth. Therefore, it is known that the third ground receives transformation birth.
Sutra: 'Good awareness (to) without residual illumination.'
Explanation: The fourth verse explains the demarcation of cutting off delusion. It refers to the bodhisattvas in the three positions of Superior Good Awareness, Separation, and Bright Wisdom, who can cut off the bonds of form-related afflictions in the Three Realms (Trailokya). Why? Because they cling to the form of the Three Realms as truly existent. The following half-verse explains the reason for cutting off. Because those bodhisattvas still observe the Dharma-nature, the first Suchness (Tathātā), on the body, speech, and form of the Three Realms, without residual illumination, they are able to cut it off (some versions say 'without sole illumination,' which is a mistake).
Sutra: 'Blazing wisdom, subtle light (to) emptiness and existence.'
Explanation: From here, the second part has four verses explaining acquiescence to forbearance. Within this, there are two parts. The first three verses directly explain the stage of practice, and the last verse explains the demarcation of cutting off delusion. In the first part, there are three verses. The first verse explains the Blazing Wisdom Ground, the second verse explains the Superior Wisdom Ground, and the third verse explains the Dharma Manifestation Ground. This explains the Blazing Wisdom Ground, which is the fourth Blazing Wisdom Ground among the Ten Grounds (Daśa-bhūmi). The text has three distinct parts: first, naming and assigning position; second, the breadth of the transformed land; and third, revealing the distinct practices of the ground. 'Blazing wisdom, subtle light' is the first naming of the distinct ground. The light of wisdom of the path factors cuts off
所知障。如炎燒薪。法喻雙舉。名為炎慧妙光。於十度中。行精進度。名大精進。配王攝土。如經可知。顯別行中。言實智緣寂方便道者。略開二智。謂一實根本智。唯緣寂靜真如。二后所得方便智。通緣真俗。故今且舉方便道。不辨所緣。下句重釋二智。達無生者。釋上實智。照空有了者。釋后得智。通照真俗。
經。勝慧(至)入無間。
釋曰。第二偈。明勝慧地。文別有三。初標名配位。次化土寬狹。后顯地別行。言勝慧者。即難勝地。真俗二智。難合能合。故名難勝。今此經意。了知真俗。及第一義。能了知故。名為勝慧。自達明瞭。不由他力。故名勝慧。配位分齊。如經可知。言空空諦觀。至入無間者。第三顯地別行。本記釋云。就真諦門空有二義。一者人空。二者法空。故曰空空諦觀。或可有無皆空曰空空。雖有無相。名無二相。俗諦門中。變化六道。無細不入。故言入無間。
經。法現開士自在王。
釋曰。第三有一偈。釋第六地。文別有三。初標名配位。次顯地別行。后化土分齊。言法現者。是第六地。緣生空觀法。現在前故。名為法現。即六天中。他化自在天王也。言無二無照至大智光者。顯地別行。真即是俗。俗即是真。故言無二。或可離有無相。故言無二。無能所證
【現代漢語翻譯】 現代漢語譯本 所知障（Jnana-avarana）：如同火焰燃燒薪柴。這是以火焰和薪柴為喻，來說明所知障的阻礙作用，也名為『炎慧妙光』，意味著通過智慧之火可以燒盡無明。在十度（Paramitas）中，如果修習精進，就稱為『大精進』。至於以國王來比喻菩薩攝受國土，正如經文中所說的那樣可以理解。在特別的修行中，說到實智（Reality-wisdom）的寂靜和方便道（Skillful Means），簡要地開示兩種智慧：一是實根本智（Fundamental Wisdom of Reality），它只緣于寂靜的真如（Tathata）；二是后得方便智（Wisdom Gained Afterwards through Skillful Means），它普遍地緣于真諦和俗諦。所以現在只舉出方便道，而不辨別它所緣的對象。下句重新解釋這兩種智慧。『達無生者』，解釋上面的實智，因為實智證達無生；『照空有了者』，解釋后得智，因為它能普遍地照見真諦和俗諦。
經：勝慧（Vijaya-mati）（至）入無間。
釋：第二個偈頌，說明勝慧地（Vijaya-mati-bhumi）。文義上分為三部分：首先是標明名稱和配位，其次是化土的寬廣或狹窄，最後是顯示此地的特別修行。說到『勝慧』，就是難勝地（Durjaya-bhumi），真諦和俗諦兩種智慧，難以融合而能夠融合，所以名為難勝。現在這部經的意義是，了知真諦和俗諦，以及第一義諦（Paramartha-satya），因為能夠了知，所以名為勝慧。自己通達明瞭，不依靠其他力量，所以名為勝慧。至於配位和分齊，正如經文中所說的那樣可以理解。說到『空空諦觀，至入無間者』，第三部分顯示此地的特別修行。《本記》解釋說，就真諦門（Truth-realm）而言，有空和有二種意義：一是人空（Pudgala-sunyata），二是法空（Dharma-sunyata），所以說『空空諦觀』。或者可以說，有和無都空，稱為空空。雖然有無相，但名為無二相（Advaya-lakshana）。在俗諦門（Conventional-realm）中，變化六道（Six realms），沒有細微之處不進入，所以說『入無間』。
經：法現開士自在王。
釋：第三個偈頌，解釋第六地。文義上分為三部分：首先是標明名稱和配位，其次是顯示此地的特別修行，最後是化土的分齊。說到『法現』，是第六地，緣于生空觀（Emptiness of Existence）的法，現在眼前，所以名為法現。也就是六天（Six Deva Realms）中的他化自在天王（Paranirmita-vasavartin）。說到『無二無照至大智光者』，顯示此地的特別修行。真諦就是俗諦，俗諦就是真諦，所以說無二。或者可以說，遠離有無之相，所以說無二。沒有能證和所證。
【English Translation】 English version Jnana-avarana (Obstruction of Knowledge): It is like a fire burning firewood. This uses the analogy of fire and firewood to illustrate the obstructive effect of Jnana-avarana, and is also called 'Radiant Light of Wisdom', meaning that ignorance can be burned away by the fire of wisdom. Among the Ten Paramitas (Perfections), if one practices diligently, it is called 'Great Diligence'. As for the analogy of a king representing a Bodhisattva governing a country, it can be understood as stated in the scriptures. In special practice, when speaking of the tranquility of Reality-wisdom and the Path of Skillful Means, two types of wisdom are briefly revealed: first, the Fundamental Wisdom of Reality, which only focuses on the tranquil Tathata (Suchness); second, the Wisdom Gained Afterwards through Skillful Means, which universally focuses on both Truth and Conventionality. Therefore, only the Path of Skillful Means is mentioned now, without distinguishing its object of focus. The following sentence re-explains these two types of wisdom. 'Reaching No-Birth' explains the above-mentioned Reality-wisdom, because Reality-wisdom realizes no-birth; 'Illuminating Emptiness and Existence' explains the Wisdom Gained Afterwards, because it can universally illuminate both Truth and Conventionality.
Sutra: Vijaya-mati (Supreme Wisdom) (to) Entering Without Interruption.
Explanation: The second verse explains the Vijaya-mati-bhumi (Ground of Supreme Wisdom). In terms of meaning, it is divided into three parts: first, naming and assigning position; second, the breadth or narrowness of the transformed land; and third, showing the special practice of this ground. Speaking of 'Supreme Wisdom', it is the Durjaya-bhumi (Difficult to Conquer Ground), the two wisdoms of Truth and Conventionality, difficult to merge but able to merge, hence the name Difficult to Conquer. The meaning of this sutra now is to understand Truth and Conventionality, as well as Paramartha-satya (Ultimate Truth), because one is able to understand, it is called Supreme Wisdom. One's own understanding is clear and bright, not relying on other forces, hence the name Supreme Wisdom. As for the assignment of position and division, it can be understood as stated in the scriptures. Speaking of 'Contemplating Emptiness of Emptiness, to Entering Without Interruption', the third part shows the special practice of this ground. The 'Original Record' explains that, in terms of the Truth-realm, there are two meanings of emptiness and existence: first, Pudgala-sunyata (Emptiness of Self), and second, Dharma-sunyata (Emptiness of Phenomena), hence the saying 'Contemplating Emptiness of Emptiness'. Or it can be said that both existence and non-existence are empty, called emptiness of emptiness. Although there is the aspect of non-existence, it is called Advaya-lakshana (Non-Dual Aspect). In the Conventional-realm, transforming the Six realms, there is no subtlety that is not entered, hence the saying 'Entering Without Interruption'.
Sutra: Dharma Manifestation Bodhisattva Free King.
Explanation: The third verse explains the sixth ground. In terms of meaning, it is divided into three parts: first, naming and assigning position; second, showing the special practice of this ground; and third, the division of the transformed land. Speaking of 'Dharma Manifestation', it is the sixth ground, the Dharma of contemplating the Emptiness of Existence, now appearing before one's eyes, hence the name Dharma Manifestation. That is, Paranirmita-vasavartin (The King of the Sixth Heaven) among the Six Deva Realms. Speaking of 'Non-Dual Non-Illumination to Great Wisdom Light', it shows the special practice of this ground. Truth is Conventionality, and Conventionality is Truth, hence the saying non-dual. Or it can be said that it is far from the aspect of existence and non-existence, hence the saying non-dual. There is no subject and object of realization.
。故言無照。內證生法兩空。故言達理空。具足能證真俗二諦。及第一義。故言三諦現前大智光。化土寬狹。如文可知。
經。炎勝(至)迷心惑。
釋曰。自下第二有一偈。明斷惑分齊。文別有二。初上半正明斷惑。後下半釋斷所由。此即初也。炎謂炎慧。勝即勝慧。法現即是法現。如是三人。起無漏定。皆離有無二相。及無能取所取相。名無相定。此上三智。能洗力三界迷心粗惑。理實通斷迷色心惑。欲顯勝劣。且說迷心。
經。定慧寂然(至)無量報。
釋曰。第二釋所由。緣空為境。故言空慧。行相寂靜。無能緣所緣相。故名無緣觀。前云無相定者。顯所依定。此句即顯能依觀智。前迷心惑。緣心為境。故能斷智。還觀心空。無量報者。現所觀境。無量三界心報。
經。遠達無生初禪王。
釋曰。自下第四有十偈。釋后二忍。于中有三。初兩偈半。別釋下品無生忍。次等觀下五偈。合釋二忍。后圓智下兩偈半。釋上品寂滅忍。前中有二。初廣釋行相。后斷惑分齊。釋行相中。文別有三。初標名配位。次化土寬狹。后顯地別相。此即初也。言遠達無生初禪王者。標名配位也。此七地至功用位。最後邊際。純作真如無生觀。故名遠達地。如解深密。謂此地中。無缺無間。證
【現代漢語翻譯】 現代漢語譯本： 因此說『無照』。內在證悟了生法兩空，因此說『達理空』。具足能證悟真俗二諦以及第一義，因此說『三諦現前大智光』。化土的寬廣或狹小，如經文所說的那樣可以理解。
經文：炎勝（至）迷心惑。
解釋：從下面開始第二段有一個偈頌，說明斷除迷惑的層次。文句分別有兩部分。前半部分正面說明斷除迷惑，後半部分解釋斷除迷惑的原因。這裡是前半部分。『炎』指炎慧，『勝』指勝慧，『法現』就是法現。像這樣的三個人，發起無漏定，都遠離有和無兩種相對的相，以及沒有能取和所取的相，稱為無相定。這以上的三種智慧，能夠洗滌三界迷惑之心的粗重迷惑。理實際上是通斷迷色心惑的，爲了顯示勝劣，暫且說迷心。
經文：定慧寂然（至）無量報。
解釋：第二部分解釋斷除迷惑的原因。因為以空為境界，所以說『空慧』。行相寂靜，沒有能緣和所緣的相，所以稱為『無緣觀』。前面說『無相定』，是顯示所依的定。這句經文是顯示能依的觀智。前面的迷心惑，以心為境界，所以能斷的智慧，反過來觀心是空性的。『無量報』，是顯現所觀的境界，是無量三界的心報。
經文：遠達無生初禪王。
解釋：從下面開始第四段有十個偈頌，解釋後面的二忍（無生忍和寂滅忍）。其中有三部分。開始的兩偈半，分別解釋下品的無生忍。接著『等觀』下面的五個偈頌，合併解釋二忍。最後『圓智』下面的兩偈半，解釋上品寂滅忍。前面一部分中有兩點。首先廣泛解釋行相，然後說明斷惑的層次。在解釋行相中，文句分別有三點。首先標明名稱和配位，其次說明化土的寬廣或狹小，最後顯示地的差別相。這裡是第一點。說『遠達無生初禪王』，是標明名稱和配位。這個七地到功用位，最後邊際，純粹修作真如無生觀，所以稱為遠達地。如《解深密經》所說，這個地中，沒有欠缺沒有間斷，證悟了。
【English Translation】 English version: Therefore, it is said 'no illumination'. Internally, it realizes the emptiness of both phenomena and self, hence it is said 'reaching the empty principle'. Fully possessing the ability to realize the two truths of conventional and ultimate reality, as well as the supreme meaning, hence it is said 'the light of great wisdom manifesting the three truths'. The breadth or narrowness of the transformed land can be understood as stated in the text.
Sutra: 'Inflamed Victory' (to) 'deluded mind's bewilderment'.
Explanation: From below, the second section contains a verse explaining the levels of severing delusion. The sentences are divided into two parts. The first half directly explains severing delusion, and the second half explains the reason for severing delusion. This is the first half. 'Inflamed' refers to inflamed wisdom, 'Victory' refers to superior wisdom, 'Dharma Manifestation' is Dharma Manifestation. Such three people, arising from the non-outflow concentration (anāsrava-samādhi), all are apart from the two relative aspects of existence and non-existence, and without the aspects of grasper and grasped, is called the 'formless concentration' (nirākāra-samādhi). These above three wisdoms can wash away the coarse bewilderment of the deluded mind in the three realms. In principle, it universally severs the bewilderment of form and mind, but to show superiority and inferiority, it is temporarily said to be the deluded mind.
Sutra: 'Concentration and Wisdom Still' (to) 'immeasurable retribution'.
Explanation: The second part explains the reason for severing delusion. Because it takes emptiness as its object, it is said 'empty wisdom'. The characteristic of practice is still and without the aspects of grasper and grasped, hence it is called 'objectless contemplation' (anālambana-upaparīkṣā). The previous saying of 'formless concentration' shows the concentration on which it relies. This sentence shows the wisdom of contemplation on which it relies. The previous bewilderment of the deluded mind takes the mind as its object, so the wisdom that can sever it, in turn, contemplates that the mind is empty. 'Immeasurable retribution' manifests the object of contemplation, which is the immeasurable retribution of the minds of the three realms.
Sutra: 'Reaching Far the Unborn, the First Dhyana King'.
Explanation: From below, the fourth section contains ten verses explaining the latter two 'forbearances' (kṣānti) [anutpatti-dharma-kṣānti (無生法忍) and nirodha-kṣānti (寂滅忍)]. Among them are three parts. The first two and a half verses separately explain the lower grade of 'unborn forbearance'. Then the five verses below 'equal contemplation' combine to explain the two 'forbearances'. Finally, the two and a half verses below 'perfect wisdom' explain the upper grade of 'quiescent forbearance'. The first part has two points. First, it broadly explains the characteristics of practice, and then it explains the levels of severing delusion. In explaining the characteristics of practice, the sentences are divided into three points. First, it marks the name and assigns the position, second, it explains the breadth or narrowness of the transformed land, and finally, it shows the different aspects of the grounds. This is the first point. Saying 'Reaching Far the Unborn, the First Dhyana King' marks the name and assigns the position. This seventh ground (bhūmi) to the stage of effort (prayogamārga), at the final boundary, purely cultivates the unborn contemplation of Suchness (tathatā), hence it is called the ground of far reaching. As the Saṃdhinirmocana Sūtra says, in this ground, there is no deficiency and no interruption, realizing.
入無相。不同六地暫時現前。又復鄰近第八凈地。具斯二義。名遠行地。
經。常萬億土教眾生。
釋曰。第二化土寬狹。若準前文。言百萬億。略舉大數。故言萬億。
經。未度報身(至)空寂行。
釋曰。第二顯地別相。文有五節。一住報時分。謂此地中。受分段生。唯一身在。故智度論云。七地菩薩。未舍蟲身肉身。或可二十一生中。末後一生。故言一生。二進入勝位。謂所入地。雙觀二諦。故言等觀。聖道恒行。故言法流。三始入行相。此有兩釋。一云。始入第八。任運而起。故曰無緣。功用不動。猶若金剛。一云。第七初證無生。離分別相。名曰無緣。其智堅利。名金剛忍。四不受分段。亦有兩釋。一云。八地已上永不受。二云。七地當永不受。五依境辨觀。初句觀真。后句緣俗。亦有兩釋。一云。第八觀第三諦。離有無相。名無二照。卻觀分段二十一生。作空寂行。一云。第七作二諦觀。大同前釋。
經。三界愛習(至)獨諦了。
釋曰。第二斷惑分齊。然釋此文。諸說不同。一本記云。三界愛習一句。謂三界愛。皆須如理。不復別見。故言順道定。遠達一句。別前未證見如如。故言獨了。一一類。諸師依十地經。共作此釋。有愛佛習。不違道定。故名順道定。如
【現代漢語翻譯】 現代漢語譯本 入無相（Ananimitta，無相），不同於第六地僅是暫時顯現，而且還鄰近第八凈地（Acala，不動地）。具備這兩種含義，稱為遠行地（Duramgama）。
經：常在萬億佛土教化眾生。
釋：第二化土的寬廣程度，如果按照前面的經文所說，是百萬億。這裡略舉一個大概的數字，所以說是萬億。
經：未度報身（Nirmanakaya，應化身）...空寂行。
釋：第二是顯示此地的差別相。文中有五個部分。一是安住于報身的時間。說的是此地中，所受的分段生死，只有一身存在。所以《智度論》說，七地菩薩，還沒有捨棄蟲身肉身，或者可能在二十一生中，是最後一生，所以說一生。二是進入殊勝的地位。說的是所進入的這個地，同時觀照二諦（Dva Satya，真諦和俗諦）。所以說『等觀』。聖道恒常執行，所以說『法流』。三是開始進入的行相。這有兩種解釋。一種說法是，開始進入第八地，任運自然而起，所以說『無緣』。功用不動搖，就像金剛一樣。另一種說法是，第七地初次證得無生法忍（Anutpattika-dharma-kshanti，無生法忍），遠離分別之相，叫做『無緣』。其智慧堅固銳利，叫做『金剛忍』。四是不再受分段生死。也有兩種解釋。一種說法是，八地以上永遠不再受。另一種說法是，七地應當永遠不再受。五是依據境界來辨別觀行。第一句是觀真諦，后一句是緣俗諦。也有兩種解釋。一種說法是，第八地觀第三諦（Tritiya Satya，第三諦），遠離有無之相，叫做『無二照』。然後觀分段生死的二十一生，作為空寂之行。另一種說法是，第七地作二諦觀，大體上與前面的解釋相同。
經：三界愛習...獨諦了。
釋：第二是斷除惑業的界限。然而解釋這段經文，各種說法不同。一本記中說，『三界愛習』一句，說的是三界的愛，都必須如理，不再另外有所見，所以說『順道定』。『遠達』一句，區別於前面沒有證得見如如（Tathata，真如），所以說『獨了』。一一類。各位法師依據《十地經》，共同作這樣的解釋：有愛佛的習氣，不違背道定，所以名叫順道定。如
【English Translation】 English version Entering Ananimitta (absence of characteristics), which is different from the temporary manifestation in the sixth Bhumi (stage), and also adjacent to the eighth Acala Bhumi (immovable stage). Possessing these two meanings, it is called Duramgama Bhumi (the stage of going afar).
Sutra: Constantly teaching sentient beings in billions of Buddha lands.
Explanation: The extent of the second transformation land, if based on the previous text, is hundreds of millions. Here, a rough estimate is given, so it is said to be billions.
Sutra: Not yet transcended the Nirmanakaya (transformation body)... practice of emptiness and tranquility.
Explanation: Second, it shows the distinct characteristics of this Bhumi. There are five sections in the text. First, the time of abiding in the Nirmanakaya. It refers to being in this Bhumi, where the received segmented birth and death exists only in one body. Therefore, the Mahaprajnaparamita Shastra says that the Bodhisattva of the seventh Bhumi has not yet abandoned the worm body and flesh body, or it may be the last life among twenty-one lives, so it is said to be one life. Second, entering a superior position. It refers to the entered Bhumi, simultaneously observing the two truths (Dva Satya, conventional and ultimate truth). Therefore, it is said 'equal observation'. The holy path constantly operates, so it is said 'stream of Dharma'. Third, the aspect of initial entry. There are two explanations for this. One explanation is that upon initially entering the eighth Bhumi, it arises naturally, so it is said 'without conditions'. The function does not waver, just like diamond. Another explanation is that the seventh Bhumi initially realizes Anutpattika-dharma-kshanti (unborn dharma endurance), being apart from the aspect of discrimination, it is called 'without conditions'. Its wisdom is firm and sharp, it is called 'vajra endurance'. Fourth, no longer receiving segmented birth and death. There are also two explanations. One explanation is that from the eighth Bhumi onwards, it is never received again. Another explanation is that the seventh Bhumi should never receive it again. Fifth, distinguishing the observation based on the realm. The first sentence observes the ultimate truth, and the latter sentence is related to the conventional truth. There are also two explanations. One explanation is that the eighth Bhumi observes the third truth (Tritiya Satya, the third truth), being apart from the aspect of existence and non-existence, it is called 'non-dual illumination'. Then, observing the twenty-one lives of segmented birth and death, as the practice of emptiness and tranquility. Another explanation is that the seventh Bhumi makes the observation of the two truths, which is largely the same as the previous explanation.
Sutra: Affection and habits of the three realms... understanding the unique truth.
Explanation: Second, it is the boundary of cutting off delusion and karma. However, there are various explanations for interpreting this passage. One record says that the sentence 'affection and habits of the three realms' refers to the affection of the three realms, all of which must be in accordance with reason, and no longer have separate views, so it is said 'following the path of samadhi'. The sentence 'reaching far' is different from not having realized seeing Tathata (suchness) before, so it is said 'understanding uniquely'. One by one. The various teachers, based on the Dashabhumika Sutra, jointly make this explanation: having the habits of loving the Buddha, it does not violate the path of samadhi, so it is called following the path of samadhi. Such as
是愛習。遠達正士。獨能解了。而此段文。不辨斷惑。今解不爾。此文正明斷惑分齊。所以知然。如諸位中。理應合釋斷惑分齊。故知此文正明斷惑。今依二經。釋此文意。一十地經云。此遠行地。不名有煩惱者。一切煩惱不行故。貪求如來智慧未滿足故。不名無煩惱者。此經亦爾。愛佛智慧。習未斷故。名順道定。遠達正士。獨諦了者。諦謂諦實。前之六地。但斷煩惱。未斷習氣。故今第七。名獨諦了。二依解深密經。與前少異。謂從初地乃至十地。由故意力。起煩惱故。無染污相。于自身中。不生苦故。無有過失。于有情界。能斷苦因。有無量功德。以此三義故。此經言順道定。而言三界愛習者。彼云粗重。此云愛習。其義一也。
經。等觀菩薩二禪王。
釋曰。第二五偈。合釋二忍。文別有二。初有四偈。別釋三品。後有一偈。斷惑分齊。前中有三。初一偈平。釋等觀地。次一偈文。釋慧光地。后一偈半。釋灌頂位。就等觀中。文別有四。一標名配位。二顯其勝用。三化土寬狹。四顯地別行。此即第一標名配位。
經。變生法身無量光。
釋曰。第二顯其勝用。謂於此地。受變易生。名為法身。證法性如所生身故。名為法身。惑諸功德所依止故。稱為法身。放無量光。照諸國土。
【現代漢語翻譯】 現代漢語譯本： 這是愛習（對佛智慧的愛習）。遠達正士（遠遠通達真理的修行者），才能獨自理解。而這段文字，沒有辨析斷惑的層次。現在的解釋不是這樣。這段文字正說明了斷惑的層次分界。之所以知道是這樣，是因為各位菩薩的境界中，理應包含解釋斷惑的層次分界。因此知道這段文字正說明了斷惑。現在依據兩部經，解釋這段文字的含義。一是《十地經》說，這遠行地（第七地），不稱為有煩惱者，因為一切煩惱都不再起作用。因為貪求如來智慧還沒有滿足，所以不稱為沒有煩惱者。這部經也是這樣，因為愛佛智慧的習氣沒有斷盡，所以稱為順道定（符合正道的禪定）。遠達正士，獨自諦了（真實了知）者，諦就是諦實。之前的六地，只是斷了煩惱，沒有斷習氣，所以現在的第七地，稱為獨諦了。二是依據《解深密經》，與前面稍有不同。說的是從初地乃至十地，由於故意力，生起煩惱，沒有染污的相狀，在自身中，不生起痛苦，沒有過失，在有情界，能斷除痛苦的根源，有無量的功德。因為這三個原因，這部經說順道定。而說三界愛習（對三界的愛戀習氣）的，那部經說是粗重（粗重的煩惱），這部經說是愛習，它們的含義是一樣的。
經：等觀菩薩二禪王。
釋：第二五偈，合起來解釋二忍（生忍和法忍）。文字上分為兩部分。開始有四句偈，分別解釋三品（上、中、下品）。後面有一句偈，說明斷惑的層次分界。前面四句偈中，又分為三部分。開始一句偈，平實地解釋等觀地（第七地）。下一句偈，解釋慧光地（第八地）。後面一句半偈，解釋灌頂位（第十地）。就等觀地中，文字上又分為四部分。一是標明名稱，對應位次。二是顯示它的殊勝作用。三是教化國土的寬廣狹窄。四是顯示此地的特別修行。這裡是第一部分，標明名稱，對應位次。
經：變生法身無量光。
釋：第二，顯示它的殊勝作用。說的是在此地，接受變易生（變化而生），名為法身（佛的化身）。因為證得法性如所生之身，所以名為法身。因為是各種功德所依止之處，所以稱為法身。放出無量光，照耀各個國土。
【English Translation】 English version: This is 'aixi' (love and attachment to the wisdom of the Buddha). Only 'Yuanda Zhengshi' (those who have deeply attained the truth) can truly understand it. However, this passage does not distinguish the levels of cutting off delusion. The current explanation is different. This passage clearly explains the boundaries of cutting off delusion. The reason for knowing this is that in the realm of all Bodhisattvas, there should be an explanation of the boundaries of cutting off delusion. Therefore, it is known that this passage clearly explains the cutting off of delusion. Now, based on two sutras, the meaning of this passage is explained. First, the Dashabhumika Sutra says that this 'Yuanda Xingdi' (Seventh Ground) is not called one with afflictions because all afflictions no longer arise. Because the desire for the wisdom of the Tathagata is not yet satisfied, it is not called one without afflictions. This sutra is also like this. Because the habit of loving the Buddha's wisdom has not been completely cut off, it is called 'Shundao Ding' (Samadhi conforming to the right path). 'Yuanda Zhengshi', those who 'du di liao' (truly understand) alone, 'di' means truth. The previous six grounds only cut off afflictions but did not cut off habits, so the current seventh ground is called 'du di liao'. Second, according to the Samdhinirmocana Sutra, it is slightly different from the previous one. It says that from the first ground to the tenth ground, due to intentional effort, afflictions arise, but there is no defiled appearance. In oneself, suffering does not arise, there is no fault, and in the realm of sentient beings, the root of suffering can be cut off, and there are immeasurable merits. For these three reasons, this sutra speaks of 'Shundao Ding'. And when it speaks of 'Sanjie Aixi' (love and attachment to the three realms), that sutra speaks of 'cuzhong' (coarse and heavy afflictions), and this sutra speaks of 'aixi', but their meanings are the same.
Sutra: 'Dengguan Pusa' (Bodhisattva of Equal Contemplation), the king of the second Dhyana.
Commentary: The second five verses together explain the two 'ren' (patience: acceptance of suffering and acceptance of the truth). The text is divided into two parts. The beginning has four verses, which separately explain the three grades (upper, middle, and lower). The latter has one verse, which explains the boundaries of cutting off delusion. In the previous four verses, there are three parts. The beginning verse plainly explains the 'Dengguan Di' (Seventh Ground). The next verse explains the 'Huiguang Di' (Eighth Ground). The latter one and a half verses explain the 'Guan Ding Wei' (Tenth Ground). Within the 'Dengguan Di', the text is divided into four parts. First, it marks the name and matches the position. Second, it shows its superior function. Third, it shows the breadth and narrowness of the land to be taught. Fourth, it shows the special practice of this ground. Here is the first part, marking the name and matching the position.
Sutra: Transforming and generating the Dharmakaya (body of the Dharma) with immeasurable light.
Commentary: Second, it shows its superior function. It says that in this ground, one receives 'bianyi sheng' (transformation and birth), which is called 'Dharmakaya' (body of the Dharma). Because one has attained the Dharma-nature like the body that is born, it is called 'Dharmakaya'. Because it is the place where all kinds of merits rely, it is called 'Dharmakaya'. It emits immeasurable light, illuminating all lands.
經。入百恒土化眾生。
釋曰。第三化土寬狹。
經。圓照三世恒劫事。
釋曰。第四有三句。顯地別行。有其三義。初句照俗。次句重釋。后句照真。此即初也。依本記云。道前為過去。道中為現在。道后為未來。
經。返照樂虛無盡源。
釋曰。第二句。重釋圓照三世。依本記云。言返照者。返照過去地前之事。言樂虛者。緣現在樂。虛而不實樂。言無盡源者。照知未來道后。不可盡其源。
經。于第三諦常寂然。
釋曰。第三明其照真。謂第八地。觀智寂然。照智真如。第三諦也。
經。慧光開士(至)一念了。
釋曰。第二一偈。釋慧光地。文別有三。初標名配位。次化土寬狹。如文可知。后顯地別行。謂此地中。得四辨故。雖在真如無為空行。而恒沙佛。三藏聖教。一念能了。
經。灌頂菩薩四禪王。
釋曰。第三一偈半。釋灌頂位。文別有三。初標名配位。次化土寬狹。后顯地別行。此即初也。言灌頂者。華嚴經第二十七云。譬如輪王太子。成就王相。取四大海水。灌子頂上。即名為灌頂大王。菩薩亦如是。受職時。諸佛以智水。灌是菩薩頂。名灌頂法王。是名菩薩入大智慧職地。
經。于億恒土化群生。
釋曰
【現代漢語翻譯】 經：進入百恒河沙數國土教化眾生。
釋曰：第三句說明教化國土的寬廣程度。
經：圓滿照見過去、現在、未來三世恒久之事。
釋曰：第四句有三層含義，顯示此地的差別行持，包含三重意義。第一句照見世俗，第二句重複解釋，第三句照見真諦。這就是第一層含義。依據《本記》所說，道前為過去，道中為現在，道后為未來。
經：回過頭來照見安樂虛無，窮盡本源。
釋曰：第二句，重複解釋圓滿照見三世。依據《本記》所說，『返照』是指回過頭來照見過去地前之事。『樂虛』是指緣于現在的安樂，虛幻而不真實的安樂。『無盡源』是指照知未來道后，無法窮盡其本源。
經：于第三諦中，常住寂然。
釋曰：第三句說明照見真諦。指第八地菩薩，觀智寂然，照見真如。第三諦即是真如。
經：慧光開士（乃至）一念了。
釋曰：第二段一偈，解釋慧光地。文義上分為三部分。首先標明名稱和所配的位次，其次說明教化國土的寬廣程度，如經文所說。最後顯示此地的差別行持，說的是在此地中，因為獲得四種辯才的緣故，即使處於真如無為的空性行持中，也能在一念之間明瞭一切恒河沙數諸佛的三藏聖教。
經：灌頂菩薩，四禪天王。
釋曰：第三段一偈半，解釋灌頂位。文義上分為三部分。首先標明名稱和所配的位次，其次說明教化國土的寬廣程度，最後顯示此地的差別行持。這是第一部分。所謂『灌頂』，如《華嚴經》第二十七卷所說：譬如轉輪聖王的太子，成就了國王的相貌，取四大海水，灌注在太子的頭頂上，就稱為灌頂大王。菩薩也是這樣，在接受職位的時刻，諸佛用智慧之水，灌注在這位菩薩的頭頂，名為灌頂法王。這就是菩薩進入大智慧職位的地位。
經：于億恒河沙數國土教化眾生。
釋曰：
【English Translation】 Sutra: Entering hundreds of Ganges sands of lands to transform sentient beings.
Explanation: The third line describes the breadth of the lands to be transformed.
Sutra: Perfectly illuminates the affairs of the past, present, and future throughout endless kalpas.
Explanation: The fourth line has three layers of meaning, showing the distinct practices of this stage, containing triple significance. The first line illuminates the mundane, the second line re-explains, and the third line illuminates the truth. This is the first layer. According to the 『Original Record,』 what is before the path is the past, what is in the midst of the path is the present, and what is after the path is the future.
Sutra: Turning back to illuminate the joy of emptiness, exhausting the source.
Explanation: The second line re-explains the perfect illumination of the three times. According to the 『Original Record,』 『turning back to illuminate』 refers to turning back to illuminate the affairs before the stage of the past. 『Joy of emptiness』 refers to being conditioned by the present joy, an illusory and unreal joy. 『Exhausting the source』 refers to illuminating and knowing the future after the path, unable to exhaust its source.
Sutra: In the third truth, constantly abiding in stillness.
Explanation: The third line explains illuminating the truth. It refers to the eighth ground Bodhisattva, whose wisdom of contemplation is still, illuminating Suchness. The third truth is Suchness.
Sutra: The Wisdom-Light Bodhisattva (up to) understands in a single thought.
Explanation: The second section, one verse, explains the Wisdom-Light Ground. The meaning is divided into three parts. First, it marks the name and the assigned position; second, it explains the breadth of the lands to be transformed, as the sutra says. Finally, it shows the distinct practices of this ground, saying that in this ground, because of obtaining the four kinds of eloquence, even though being in the unconditioned practice of Suchness, one can understand all the Threefold Canon teachings of the Buddhas as numerous as the Ganges sands in a single thought.
Sutra: The Anointing Bodhisattva, the Four Dhyana Kings.
Explanation: The third section, one and a half verses, explains the Anointing position. The meaning is divided into three parts. First, it marks the name and the assigned position; second, it explains the breadth of the lands to be transformed; and finally, it shows the distinct practices of this ground. This is the first part. As for 『Anointing,』 as the twenty-seventh volume of the Avatamsaka Sutra says: 『For example, the crown prince of a Chakravartin King, having achieved the appearance of a king, takes the waters of the four great seas and pours them on the crown prince's head, and he is called the Anointing Great King. Bodhisattvas are also like this; at the moment of receiving their position, the Buddhas use the water of wisdom to pour on the head of this Bodhisattva, called the Anointing Dharma King. This is called the Bodhisattva entering the position of great wisdom.』
Sutra: In hundreds of millions of Ganges sands of lands, transforming sentient beings.
Explanation:
。第二化土寬狹。如文可知。
經。始入金剛(至)常湛然。
釋曰。第三顯地別行。文有四節。一明勝用。謂金剛一念。斷障已了。或可照境已了。二辨度生。謂三十生中。一生未盡。三顯品數。位在下忍。四辨入位。謂解脫道。即成妙覺。
經。等慧(至)一切盡。
釋曰。第二一偈。斷惑分齊。于上等觀慧光灌頂三品。除前緣心。無明習盡。謂無間道現在前時。無明習相故煩惱等。一切皆盡。
經。圓智無相(至)無極悲。
釋曰。第三有兩偈半。明妙覺位。文別有二。初正贊三德。后第一義下。重贊其德。前中有四。一標名配位。謂圓滿智。緣無相故。名為無相。或可智用離能所緣故。名為無相。二盡生分位。謂三十生盡。於一切境。齊等而覺。名等大覺。此上二句。贊智德也。三證大無為。謂有餘無餘二種圓寂。不可破壞。如金剛藏。此之一句。贊斷德也。四具大慈悲。謂盡生死。具無極悲。此顯恩德。窮未來際。故言無極。
經。第一義諦(至)妙智存。
釋曰。第二有一偈半。重贊其德。文有三節。初之二句。就境贊智。次有二句。就位贊德。後有二句。約時贊德。此即初也。謂內證真諦。非分別所動。故言常安隱。窮生死俗源。盡涅槃真性。成妙
【現代漢語翻譯】 現代漢語譯本：第二，關於化土的寬廣和狹窄，正如經文所說的那樣可以理解。
經文：開始進入金剛（至）常湛然。
解釋：第三，闡明土地的差別和修行。經文有四個部分。一是說明殊勝的作用，即金剛一念，斷除障礙已經完成，或者可以照見境界已經完成。二是辨別度化眾生，即三十生中，一生尚未窮盡。三是顯示品位數量，位在下忍。四是辨別進入果位，即解脫道，成就妙覺。
經文：等慧（至）一切盡。
解釋：第二，用一個偈頌，說明斷除迷惑的界限。在上等觀慧光灌頂這三個品位中，去除之前的緣心，無明習氣斷盡。即無間道現在前的時候，無明習氣以及煩惱等等，一切都斷盡。
經文：圓智無相（至）無極悲。
解釋：第三，用兩個半偈頌，說明妙覺的果位。經文分為兩個部分。首先是正面讚歎三德，然後從『第一義』開始，再次讚歎其德。前面部分有四個方面。一是標明名稱並對應果位，即圓滿的智慧，因為緣于無相的緣故，所以稱為無相。或者說智慧的作用遠離能緣和所緣的緣故，所以稱為無相。二是窮盡生死的果位，即三十生窮盡，對於一切境界，平等而覺悟，名為等大覺。以上兩句，是讚歎智德。三是證得大無為，即有餘涅槃和無餘涅槃兩種圓寂，不可破壞，如同金剛藏。這一句，是讚歎斷德。四是具有大慈悲，即窮盡生死，具有無極的悲心。這是顯示恩德，窮盡未來際，所以說無極。
經文：第一義諦（至）妙智存。
解釋：第二，用一個半偈頌，再次讚歎其德。經文分為三個部分。最初的兩句，就境界來讚歎智慧。其次的兩句，就果位來讚歎功德。最後的兩句，就時間來讚歎功德。這裡是最初的部分。即內心證得真諦，不被分別所動搖，所以說常安隱。窮盡生死俗世的根源，窮盡涅槃真如的本性，成就妙智。
【English Translation】 English version: Second, regarding the width and narrowness of the transformed land, it can be understood as stated in the text.
Sutra: Beginning to enter Vajra (to) constantly serene.
Explanation: Third, elucidating the differences in lands and practices. The text has four sections. First, it explains the supreme function, that is, the Vajra moment, the cutting off of obstacles is already completed, or the illuminating of realms is already completed. Second, it distinguishes the deliverance of beings, that is, among the thirty lives, one life has not yet been exhausted. Third, it reveals the number of ranks, being in the Lower Endurance. Fourth, it distinguishes entering the position, that is, the path of liberation, achieving Wonderful Enlightenment (妙覺).
Sutra: Equal Wisdom (to) all exhausted.
Explanation: Second, using one verse, it explains the boundaries of cutting off delusion. In the three ranks of Upper Equal Contemplation Wisdom Light Empowerment, removing the previous conditioned mind, the habits of ignorance are exhausted. That is, when the Immediate Path (無間道) is present, the habits of ignorance and afflictions, etc., are all exhausted.
Sutra: Perfect Wisdom without Form (to) limitless compassion.
Explanation: Third, using two and a half verses, it explains the state of Wonderful Enlightenment. The text is divided into two parts. First, it directly praises the Three Virtues, and then starting from 'First Principle,' it praises its virtues again. The preceding part has four aspects. First, it marks the name and corresponds to the position, that is, perfect wisdom, because it is based on the formless, it is called formless. Or it can be said that the function of wisdom is away from the able and the object of perception, so it is called formless. Second, it exhausts the position of birth and death, that is, the thirty lives are exhausted, and for all realms, equally awakened, it is called Equal Great Enlightenment (等大覺). The above two sentences praise the virtue of wisdom. Third, it proves the Great Non-Action (大無為), that is, the two kinds of Nirvana with remainder and without remainder, which cannot be destroyed, like the Vajra Treasury (金剛藏). This sentence praises the virtue of severance. Fourth, it possesses great compassion, that is, exhausting birth and death, possessing limitless compassion. This shows grace, exhausting the future, so it is called limitless.
Sutra: First Principle Truth (to) wonderful wisdom exists.
Explanation: Second, using one and a half verses, it praises its virtues again. The text is divided into three parts. The first two sentences praise wisdom based on the realm. The next two sentences praise merit based on the position. The last two sentences praise merit based on time. This is the initial part. That is, the inner realization of the true principle, not being moved by discrimination, so it is said to be constantly peaceful and secure. Exhausting the source of mundane existence of birth and death, exhausting the true nature of Nirvana, achieving wonderful wisdom.
覺智。故妙智存。
經。三賢十聖(至)居凈土。
釋曰。第二就位贊德。謂始從三賢。至灌頂位。有漏未盡。言住果報。唯佛一人。生死報盡。無有漏法。故居凈土。
經。一切眾生(至)居凈土。
釋曰。第三約時贊德。謂一切眾生。雖無有始。而有盡時。名暫住報。唯佛一人。有始無終。名居凈土。
經。如來三業(至)禮三寶。
釋曰。自下第三贊佛三業。文別有五。一初二句。總贊三業。二有一偈。別贊三業。三有半偈。贊說無畏。四有半偈。贊能動地。五有半偈。贊佛快說。就總贊中。初之一句。總贊三業。後有一句。顯已歸禮。言三業德無極者。如前所說。身業堅固。意業寂靜。口業能說。皆無窮盡。故言無極。由斯我今敬禮三寶。
經。法王無上(至)無緣照。
釋曰。自下第二有一偈。別贊三業。于中有三。初有二句。別贊身業。譬如大樹覆蓋人眾。如來身力覆蓋亦然。次有一句。別贊口業。稱理說法。非無義利。後有一句。別贊意業。其心寂靜。無緣大悲普照有情。
經。人中師子(至)散金華。
釋曰。第三贊說無畏。文有兩即。初之一句。贊說無畏。後有一句。歡喜供養。
經。百億萬土(至)受妙報。
釋曰
【現代漢語翻譯】 現代漢語譯本：覺悟的智慧。因此，微妙的智慧得以存在。
經：三賢十聖（指菩薩修行過程中的三個階段和十個位階）居住在清凈的國土。
釋：第二部分從果位上讚歎功德。從最初的三賢位，到灌頂位，有漏之業尚未完全斷盡，所以說是『住果報』。只有佛陀一人，生死之業已經斷盡，沒有有漏之法，所以居住在清凈的國土。
經：一切眾生（乃至）居住在清凈的國土。
釋：第三部分從時間上讚歎功德。一切眾生，雖然沒有開始，但有終結之時，所以說是『暫住果報』。只有佛陀一人，有開始而沒有終結，所以說是『居住在清凈的國土』。
經：如來的身、口、意三業（乃至）禮敬三寶。
釋：下面第三部分讚歎佛陀的身、口、意三業。文句上分為五部分。第一部分是最初的兩句，總贊三業。第二部分有一偈頌，分別讚歎三業。第三部分有半偈頌，讚歎說法無畏。第四部分有半偈頌，讚歎能夠震動大地。第五部分有半偈頌，讚歎佛陀快速說法。在總贊中，第一句總贊三業，后一句顯示已經歸依禮敬。所說的三業功德沒有窮盡，如前面所說，身業堅固，意業寂靜，口業能夠說法，都是無窮無盡的，所以說沒有窮盡。因此我現在恭敬禮拜三寶。
經：法王無上（乃至）無緣普照。
釋：下面第二部分有一偈頌，分別讚歎三業。其中分為三部分。最初的兩句，分別讚歎身業，譬如大樹覆蓋人眾，如來的身力覆蓋也是這樣。接下來的一句，分別讚歎口業，稱合真理說法，不是沒有意義和利益的。最後一句，分別讚歎意業，佛的心寂靜，以無緣大悲普遍照耀有情眾生。
經：人中師子（乃至）散金蓮花。
釋：第三部分讚歎說法無畏。文句上有兩部分。最初的一句，讚歎說法無畏。后一句，歡喜供養。
經：百億萬土（乃至）受微妙果報。
釋：
【English Translation】 English version: Awakened wisdom. Therefore, subtle wisdom exists.
Sutra: The Three Sages and Ten Saints (referring to the three stages and ten levels in the bodhisattva's practice) reside in the pure land.
Explanation: The second part praises the virtues from the perspective of attainment. Starting from the initial Three Sages stage to the Empowerment stage, the defilements are not completely exhausted, so it is said to 'dwell in the fruit of retribution'. Only the Buddha alone has exhausted the karma of birth and death, and there is no defiled dharma, so he resides in the pure land.
Sutra: All sentient beings (and so on) reside in the pure land.
Explanation: The third part praises the virtues from the perspective of time. All sentient beings, although without beginning, have an end, so it is said to 'temporarily dwell in the fruit of retribution'. Only the Buddha alone has a beginning but no end, so it is said to 'reside in the pure land'.
Sutra: The Tathagata's three karmas of body, speech, and mind (and so on) pay homage to the Three Jewels.
Explanation: The third part below praises the Buddha's three karmas of body, speech, and mind. The text is divided into five parts. The first part is the initial two lines, generally praising the three karmas. The second part has a verse, separately praising the three karmas. The third part has half a verse, praising the fearlessness of preaching. The fourth part has half a verse, praising the ability to shake the earth. The fifth part has half a verse, praising the Buddha's quick preaching. In the general praise, the first line generally praises the three karmas, and the latter line shows that one has already taken refuge and paid homage. The merits of the three karmas are inexhaustible, as mentioned earlier, the karma of the body is firm, the karma of the mind is tranquil, and the karma of speech is able to preach, all of which are inexhaustible, so it is said to be inexhaustible. Therefore, I now respectfully bow to the Three Jewels.
Sutra: The Dharma King is supreme (and so on) shines universally without conditions.
Explanation: The second part below has a verse, separately praising the three karmas. It is divided into three parts. The initial two lines separately praise the karma of the body, just as a large tree covers people, so too does the Tathagata's bodily strength cover them. The following line separately praises the karma of speech, speaking in accordance with the truth, not without meaning and benefit. The last line separately praises the karma of the mind, the Buddha's mind is tranquil, and with unconditional great compassion, he universally illuminates sentient beings.
Sutra: Lion among men (and so on) scatters golden lotus flowers.
Explanation: The third part praises the fearlessness of preaching. There are two parts in the text. The initial line praises the fearlessness of preaching. The latter line is about joyful offerings.
Sutra: Hundreds of billions of lands (and so on) receive wonderful retributions.
Explanation:
。第四有半偈。贊能動地。文有兩節。初贊佛動地。后眾受妙報。
經。天尊快說(至)略難佛。
釋曰。第五有半偈。嘆佛快說。文有兩節。初句贊佛快說。諸王后句。申已贊說之意。
經。時諸大眾(至)無量功德藏。
釋曰。自下第三。辨眾得益。若依本記。有七種益。即分為七。此即第一得開慧益。
經。得大法利。
釋曰。第二得思慧益。以已思慧。勝於聞慧。名大法利。
經。即于座中(至)無生忍。
釋曰。第三得修慧益。言三趣者。是三惡趣。問如何惡趣能得修慧益。薩婆多宗。不許惡趣能得修慧。今大乘宗。亦得修慧。故大云經。諸畜生等。得定律儀。
經。八部(至)天上受道。
釋曰。第四現在安樂住。言八部阿修羅者。四天王住下。有四阿修羅王。一羅睺阿修羅。二毗摩質多羅。三波利。四毗樓阇。須彌山下。又有四大阿修羅。一陀㝹。二富樓魔。三波羅訶。四兜牟樓。
經。三生(至)得入正位。
釋曰。第五正位。
經。證聖人性。
釋曰。第六凈眼位。證聖人性。四字是二乘所得。
經。得一切無量報。
釋曰。第七未來樂住。既聞聖教。得生報后報無量果也。又云。就得益中
。文別有二。初明總益。謂眾聞法。后即于下。顯其別益。謂諸天鬼神。乃至人畜地獄。得初地無生法忍。余文大同前說。雖有兩說。且依前說。地獄能得初地無生。不應理故。
經。佛告諸行得道(至)大師子吼。
釋曰。自下第三如來述成領解。文別有二。初贊王能說。后善男子下。贊所說法。前中有二。初贊王能說。後世尊述贊。二能說中。文有二節。初標所告眾。后對眾正贊。此即初也。謂聽眾中。天眾最勝。或得聖果。是實非化。故名得道果。實天眾言。善男子等者。第二對眾正贊。敘今勝古。成師子吼。謂於過去龍光佛邊。為第四炎慧開士。我為第八等觀開士。我今成佛。汝來第九地。作師子吼。
經。如是如是乃至知斯事。
釋曰。第二如來述成。文有兩節。初贊教稱理。后顯所詮理。此即初也。王所說教。稱所詮理。教理相應。是故重言如是如是。言不思議等者。非三賢境。名不思議。龍樹釋云。言語道斷。心行處滅。世親等云。心言路絕。其義一也。非十地境。名不可度量。此即校量難勝功德。是故唯佛與佛。乃知斯事。
經。善男子(至)不可思議。
釋曰。第二贊所說法。文別有三。初正贊所說。次善男子。是十四法門下。贊用勸修。后時諸眾中下。大
【現代漢語翻譯】 現代漢語譯本： 這段文字分為兩部分。首先說明總的利益，即大眾聽聞佛法。之後在下文，闡明其個別的利益，即諸天、鬼神，乃至人、畜生、地獄眾生，都能獲得初地無生法忍（Buddhajnana-anutpattidharma-ksanti，證悟真理，對一切法不生不滅的深刻理解）。其餘的文字內容大體與前文所說相同。雖然有兩種說法，但暫且依照前一種說法。地獄眾生能夠獲得初地無生法忍，這不合常理。
經文：佛告訴諸行得道（證得道果）的天眾，乃至大師子吼（Mahasihanada，佛陀如獅子般宣講佛法）。
解釋：從這裡開始是第三部分，如來（Tathagata，佛陀的稱號）敘述並肯定領悟的內容。這段文字分為兩部分。首先讚歎國王能夠說法，之後在『善男子』之後，讚歎所說的法。在讚歎國王能夠說法的部分中，又分為兩節。首先標明所告知的大眾，之後針對大眾正式讚歎。這裡是第一節。即聽眾中，天眾最為殊勝，或者已經證得聖果，是真實而非化現的，所以稱為『得道果實天眾』。『善男子』等，是第二節，針對大眾正式讚歎，敘述現在勝過過去，成就師子吼。即在過去龍光佛（Dipankara Buddha，過去佛之一）身邊，（國王）是第四炎慧開士，我（佛陀自稱）是第八等觀開士。我現在成佛，你來證得第九地，作師子吼。
經文：如是如是，乃至知曉此事。
解釋：第二部分是如來敘述並肯定。這段文字分為兩節。首先讚歎教義符合真理，之後闡明所詮釋的真理。這裡是第一節。國王所說的教義，符合所詮釋的真理。教義與真理相應，所以重複說『如是如是』。『不思議』等，不是三賢（菩薩修行過程中的三個階段）所能達到的境界，稱為『不思議』。龍樹（Nagarjuna，佛教哲學家）解釋說：『言語的道路斷絕，心識的活動止息。』世親（Vasubandhu，佛教哲學家）等說：『心識和言語的道路都斷絕。』意思是一樣的。不是十地（菩薩修行的十個階段）所能達到的境界，稱為『不可度量』。這是衡量難以勝過的功德，所以只有佛與佛，才能知曉此事。
經文：善男子，乃至不可思議。
解釋：第二部分是讚歎所說的法。這段文字分為三部分。首先正式讚歎所說的法，其次『善男子，是十四法門』之後，讚歎其作用並勸勉修行，之後『時諸眾中』之後，大...
【English Translation】 English version: This passage is divided into two parts. The first explains the general benefit, which is that the assembly hears the Dharma. The second, which follows below, clarifies the individual benefits, which are that gods, spirits, and even humans, animals, and beings in hell can attain the first Bhumi (stage of Bodhisattva path) of Anutpattidharma-ksanti (understanding of the non-arising of all dharmas). The rest of the text is largely the same as what was said before. Although there are two interpretations, we will provisionally follow the first. It is unreasonable that beings in hell can attain the first Bhumi of Anutpattidharma-ksanti.
Sutra: The Buddha told the gods who had attained the Path (Arhatship), up to the Great Lion's Roar (Mahasihanada, the Buddha's proclamation of the Dharma like a lion's roar).
Explanation: From here begins the third part, where the Tathagata (Buddha's title) narrates and affirms the understanding. This passage is divided into two parts. First, it praises the king's ability to preach the Dharma, and then, after 'Good man,' it praises the Dharma that was preached. In the part praising the king's ability to preach, there are two sections. First, it identifies the assembly being addressed, and then it formally praises the assembly. This is the first section. That is, among the assembly, the gods are the most superior, or have already attained the holy fruit, and are real rather than manifestations, so they are called 'gods who have attained the fruit of the Path.' 'Good man,' etc., is the second section, formally praising the assembly, narrating that the present surpasses the past, and accomplishing the Lion's Roar. That is, in the past, by the side of Dipankara Buddha (a past Buddha), (the king) was the fourth Flame Wisdom Bodhisattva, and I (the Buddha referring to himself) was the eighth Equal Contemplation Bodhisattva. Now I have become a Buddha, and you have come to attain the ninth Bhumi, making the Lion's Roar.
Sutra: Thus, thus, even to knowing this matter.
Explanation: The second part is the Tathagata narrating and affirming. This passage is divided into two sections. First, it praises the teaching as being in accordance with the truth, and then it clarifies the truth that is being explained. This is the first section. The teaching that the king spoke is in accordance with the truth that is being explained. The teaching and the truth correspond, so it is repeated 'Thus, thus.' 'Inconceivable,' etc., is not a state that the Three Sages (three stages in the Bodhisattva path) can reach, so it is called 'inconceivable.' Nagarjuna (Buddhist philosopher) explains: 'The path of language is cut off, and the activity of consciousness ceases.' Vasubandhu (Buddhist philosopher) and others say: 'The path of consciousness and language is cut off.' The meaning is the same. It is not a state that the Ten Bhumis (ten stages of the Bodhisattva path) can reach, so it is called 'immeasurable.' This is measuring the merit that is difficult to surpass, so only Buddhas and Buddhas can know this matter.
Sutra: Good man, even to inconceivable.
Explanation: The second part is praising the Dharma that was preached. This passage is divided into three parts. First, it formally praises the Dharma that was preached, second, after 'Good man, these are the fourteen Dharma gates,' it praises its function and encourages practice, and then after 'At that time, among the assembly,' great...
眾供養。就正贊中。文別有三。初釋不可思議。次善男子下。釋不可度量。后我今下。釋唯佛乃知。就不思議中。文復有三。初標宗略說。次外人徴詰。後世尊廣釋。前中有四。一總標其數。謂十四般若。二別敘屬當。謂地前三忍。地地三品。成三十忍。三二藏分別。謂一切行藏者。前十三忍。一切佛藏者。上寂滅忍。由此二種攝諸功德。名之為藏。四結不思議。如是二藏。名不可思議。
經。何以故。
釋曰。第二外人徴詰。依何義故。行藏佛藏。皆不思議。
經。一切諸佛(至)是中化。
釋曰。自下第三。依宗廣釋。文別有二。初唯就佛藏。明不思議。次一切眾生下。合釋二藏。明不思議。此即初也。然此文。自有兩說。一云。是中生。是中滅。是中化者。法身無像。為物故形。以王宮現生。雙林托滅。隨感應故。所以化也。無生無滅無化者。其用彌寂。故體無生滅化也。無自他者。彼己兩亡第一無二者。境智俱絕。非化非不化者。談其大寂非化。據其大用非不化。非無無相者。有無相對。若有有可有無。若有無可有有。今明有無俱無。故言非無無相。無來去者。明去來相絕。故中論云。已來亦無來。未來亦無來。離已來未來。來相不可得。已去亦無去。未去亦無去。離已去未去。去
【現代漢語翻譯】 現代漢語譯本
眾供養。就正贊中。文別有三。初釋不可思議。次善男子下。釋不可度量。后我今下。釋唯佛乃知。就不思議中。文復有三。初標宗略說。次外人徴詰。後世尊廣釋。前中有四。一總標其數。謂十四般若（prajna，智慧）。二別敘屬當。謂地前三忍。地地三品。成三十忍。三二藏分別。謂一切行藏者。前十三忍。一切佛藏者。上寂滅忍。由此二種攝諸功德。名之為藏。四結不思議。如是二藏。名不可思議。 經：何以故？ 釋曰：第二外人徴詰。依何義故。行藏佛藏。皆不思議？ 經：一切諸佛（Buddha，覺悟者）(至)是中化。 釋曰：自下第三。依宗廣釋。文別有二。初唯就佛藏。明不思議。次一切眾生下。合釋二藏。明不思議。此即初也。然此文。自有兩說。一云。是中生。是中滅。是中化者。法身無像。為物故形。以王宮現生。雙林托滅。隨感應故。所以化也。無生無滅無化者。其用彌寂。故體無生滅化也。無自他者。彼己兩亡第一無二者。境智俱絕。非化非不化者。談其大寂非化。據其大用非不化。非無無相者。有無相對。若有有可有無。若有無可有有。今明有無俱無。故言非無無相。無來去者。明去來相絕。故中論云。已來亦無來。未來亦無來。離已來未來。來相不可得。已去亦無去。未去亦無去。離已去未去。去
【English Translation】 English version
Offerings to the assembly. Now, within the proper praise, the text is divided into three parts. First, it explains the 'inconceivable.' Second, from 'Good man,' it explains the 'immeasurable.' Third, from 'Now I,' it explains 'only the Buddha knows.' Within the 'inconceivable,' the text is further divided into three parts. First, it outlines the principle briefly. Second, an outsider raises questions. Third, the World-Honored One explains it extensively. The first part has four aspects: 1. It generally states the number, which is fourteen prajnas (wisdoms). 2. It separately describes the corresponding categories, namely the three 'acceptances' before the ground (bhumi), and the three qualities of each ground, totaling thirty acceptances. 3. It distinguishes between the two treasuries, namely, the 'treasury of all practices,' which refers to the first thirteen acceptances, and the 'treasury of all Buddhas (enlightened ones),' which refers to the supreme 'acceptance of quiescence.' These two encompass all merits and are called 'treasuries.' 4. It concludes with the 'inconceivable,' stating that these two treasuries are called 'inconceivable.' Sutra: Why is that? Commentary: The second part is the outsider's questioning. Based on what meaning are the treasury of practices and the treasury of Buddhas both inconceivable? Sutra: All Buddhas (enlightened ones) (up to) are transformed within it. Commentary: From here onwards is the third part, explaining the principle extensively. The text is divided into two parts. First, it explains the 'inconceivable' solely based on the treasury of Buddhas. Second, from 'All sentient beings,' it explains the 'inconceivable' by combining the two treasuries. This is the first part. However, there are two interpretations of this text. One says that 'born within it, extinguished within it, transformed within it' means that the Dharma body has no form but takes shape for the sake of beings, appearing to be born in the royal palace and entrusting extinction in the twin trees, transforming according to the response of beings. 'Without birth, without extinction, without transformation' means that its function is extremely tranquil, so its essence has no birth, extinction, or transformation. 'Without self or other' means that both 'self' and 'other' are lost, and there is ultimately no duality. 'The realm of wisdom is completely cut off.' 'Neither transformation nor non-transformation' means that speaking of its great quiescence, it is not transformation, but according to its great function, it is not non-transformation. 'Not without no-form' means that existence and non-existence are relative. If there is existence, there can be non-existence; if there is non-existence, there can be existence. Now it is clear that both existence and non-existence are absent, so it is said 'not without no-form.' 'Without coming or going' means that the aspects of coming and going are cut off. Therefore, the Middle Treatise says, 'The already come is also not coming, the future is also not coming. Apart from the already come and the future, the aspect of coming cannot be obtained. The already gone is also not going, the not yet gone is also not going. Apart from the already gone and the not yet gone, going
相不可得。今釋此文。于中有二。初就化身。即相無相。明不思議。后逐難重釋。前中復二。初立三相。后遣三相。此即初也。是中生者。明智德。是中滅者。辨斷德。是中化者。顯恩德。此約化身。作如是釋。或可通依受用法身。釋上生等。如理應思。
經。而無生無滅無化。
釋曰。第二遣生等三相。約相無自性。故說無生等三相。
經。無自他(至)無去來。
釋曰。第二逐難重釋。雖云無化。其相難知。故重釋之。于中有二。先法后喻。法有五義。展轉相釋。一無自他者。釋上無化。既無自他。如何有化。二第一無二者。釋無自他。第一義中。無自他二故。三非化非不化者。釋上無二。謂化是能化。不化是所化。能所俱非。故第一義。無有二也。四非無者。遣無。前已遣有。便撥為無。同惡取空。故言非無。五無相無來去者。雙遣有無。所言相者。是有無相。來者有相。去者無相。今此般若。雙遣有無。故言無相。無來去也。
經。如虛空故。
釋曰。第二舉法同喻。
經。一切眾生(至)行空故。
釋曰。自下第二合釋二藏。明不思議。文別有二。先釋。后結。釋中有二。初人法相對。辨不思議。后境智相對。辨不思議。前中有二。初明人空。后明法空
【現代漢語翻譯】 現代漢語譯本 相不可得。現在解釋這段文字。其中包含兩部分。首先就化身而言，即相即非相，闡明不可思議。然後逐一辯駁，重新解釋。前面的部分又包含兩部分。首先確立三相，然後否定三相。這便是最初的部分。『是中生者』，闡明智德（智慧的功德）。『是中滅者』，辨析斷德（斷除煩惱的功德）。『是中化者』，彰顯恩德（恩惠的功德）。這是就化身而言，作這樣的解釋。或許可以依受用身或法身來理解上面的『生』等，應該如理思維。
經：而無生無滅無化。
釋：第二，否定生、滅、化三相。因為相沒有自性，所以說沒有生等三相。
經：無自他（乃至）無去來。
釋：第二，逐一辯駁，重新解釋。雖然說沒有化，但它的相難以理解，所以重新解釋。其中包含兩部分。先說法，後用比喻。法有五種含義，輾轉相互解釋。一，『無自他者』，解釋上面的『無化』。既然沒有自他，怎麼會有化？二，『第一無二者』，解釋『無自他』。在第一義中，沒有自他和他的分別，所以說無二。三，『非化非不化者』，解釋上面的『無二』。所謂化是能化，不化是所化。能化和所化都不是，所以在第一義中，沒有二。四，『非無者』，否定『無』。前面已經否定了『有』，便認為一切皆無，這和執著于空沒有什麼區別，所以說『非無』。五，『無相無來去者』，同時否定『有』和『無』。所說的相，是有和無的相。來，是有相。去，是無相。現在這般若，同時否定有和無，所以說無相，無來去。
經：如虛空故。
釋：第二，舉出法來比喻。
經：一切眾生（乃至）行空故。
釋：從下面開始，第二部分結合解釋二藏（聲聞藏和菩薩藏），闡明不可思議。文字上分為兩部分。先解釋，后總結。解釋中包含兩部分。首先人法相對，辨析不可思議。然後境智相對，辨析不可思議。前面的部分包含兩部分。首先闡明人空，然後闡明法空。
【English Translation】 English version 'The characteristic cannot be obtained.' Now, I will explain this passage. There are two parts within it. First, concerning the Nirmāṇakāya (transformation body), that is, the characteristic is both characteristic and non-characteristic, clarifying the inconceivable. Then, refuting each difficulty, re-explaining. The preceding part again contains two parts. First, establishing the three characteristics, then negating the three characteristics. This is the initial part. 'That which is born within it' clarifies the Wisdom Virtue (the merit of wisdom). 'That which is extinguished within it' distinguishes the Severance Virtue (the merit of severing afflictions). 'That which is transformed within it' reveals the Grace Virtue (the merit of grace). This is in relation to the Nirmāṇakāya, making such an explanation. Perhaps it can be understood based on the Sambhogakāya (enjoyment body) or Dharmakāya (dharma body) regarding the above 'birth' and so on; one should contemplate it reasonably.
Sūtra: 'And there is no birth, no extinction, no transformation.'
Explanation: Second, negating the three characteristics of birth, extinction, and transformation. Because characteristics have no self-nature, it is said that there are no three characteristics such as birth.
Sūtra: 'No self, no other (up to) no coming, no going.'
Explanation: Second, refuting each difficulty, re-explaining. Although it is said that there is no transformation, its characteristic is difficult to understand, so it is re-explained. There are two parts within it. First, explaining the Dharma, then using a metaphor. The Dharma has five meanings, which explain each other in turn. One, 'No self, no other' explains the above 'no transformation.' Since there is no self and no other, how can there be transformation? Two, 'The first is no duality' explains 'no self, no other.' In the first meaning, there is no distinction between self and other, so it is said to be non-dual. Three, 'Neither transformation nor non-transformation' explains the above 'no duality.' What is called transformation is the transformer, and non-transformation is what is transformed. Neither the transformer nor what is transformed exists, so in the first meaning, there is no duality. Four, 'Not non-existence' negates 'non-existence.' Having already negated 'existence' earlier, one then considers everything to be non-existent, which is no different from clinging to emptiness, so it is said 'not non-existence.' Five, 'No characteristic, no coming, no going' simultaneously negates 'existence' and 'non-existence.' What is said to be a characteristic is the characteristic of existence and non-existence. Coming is having a characteristic. Going is having no characteristic. Now, this Prajñā (wisdom) simultaneously negates existence and non-existence, so it is said to be without characteristic, without coming, without going.
Sūtra: 'Like space.'
Explanation: Second, citing the Dharma as a metaphor.
Sūtra: 'All sentient beings (up to) practice emptiness.'
Explanation: From below, the second part combines the explanation of the two Piṭakas (Śrāvakapiṭaka and Bodhisattvapiṭaka), clarifying the inconceivable. The text is divided into two parts. First, explaining, then summarizing. The explanation contains two parts. First, the relative comparison of person and Dharma, distinguishing the inconceivable. Then, the relative comparison of object and wisdom, distinguishing the inconceivable. The preceding part contains two parts. First, clarifying the emptiness of person, then clarifying the emptiness of Dharma.
。此即初也。文有兩節。初以三義。辨我相空。后煩惱下。就我眾名。以辨人空。此即三義以辨空相。言三義者。一無生無滅。二無縛無解。三非因非果。非不因果。言無生無滅者。諸說不同。一云。無生無滅。即是總句。謂一切眾生。皆有生死。名為生滅。雙遣死生。故言無生無滅。一云。無生者遣常見。彼計我生而不滅故。無滅者遣斷見。彼計我滅而不續故。言無縛無解者。自下別釋。既無眾生。說誰名為有縛有解。故智論五十一縛脫品云。五眾無縛無脫。若畢竟空。無有作者。誰縛解。凡夫人法。虛誑不可得故非縛。聖人法。畢竟空不可得故非解。乃至云菩薩住是道中。諸煩惱不牽墮凡夫中。故言不縛。不以諸無漏法破煩惱。故言不解。具說如彼。真諦解云。人空真如。非煩惱所縛。亦非智慧所了。空無所得故。言非因非果者。雙遣。衛世師外道。計我為作者。說名為因。僧佉外道。計我為受者。名為果。故言非因非果。言非不因果者。依俗理。非無因果。言煩惱下。就我眾名。以辨人空。于中有二。初煩惱者。出能執法。所謂我見煩惱。我人等惱亂行者。故名煩惱。后我人等者。辨所執我。有眾多名。于中有二。初辨我五名。一我。二人。三知者。四見者。五受者。后我所等者。辨我所空。謂前五種我。皆有
【現代漢語翻譯】 現代漢語譯本 。此即初也。文有兩節。初以三義辨我相空。后『煩惱』下，就我眾名以辨人空。此即三義以辨空相。言三義者：一無生無滅，二無縛無解，三非因非果，非不因果。 言無生無滅者，諸說不同。一云：『無生無滅，即是總句，謂一切眾生皆有生死，名為生滅，雙遣死生，故言無生無滅。』一云：『無生者遣常見，彼計我生而不滅故；無滅者遣斷見，彼計我滅而不續故。』 言無縛無解者，自下別釋。既無眾生，說誰名為有縛有解？故《智論》五十一縛脫品云：『五眾無縛無脫，若畢竟空，無有作者，誰縛解？凡夫人法，虛誑不可得故非縛；聖人法，畢竟空不可得故非解。』乃至云：『菩薩住是道中，諸煩惱不牽墮凡夫中，故言不縛；不以諸無漏法破煩惱，故言不解。』具說如彼。真諦解云：『人空真如，非煩惱所縛，亦非智慧所了，空無所得故。』 言非因非果者，雙遣衛世師外道，計我為作者，說名為因；僧佉外道，計我為受者，名為果。故言非因非果。言非不因果者，依俗理，非無因果。 言『煩惱』下，就我眾名以辨人空。于中有二。初『煩惱』者，出能執法，所謂我見煩惱。我人等惱亂行者，故名煩惱。后『我人等』者，辨所執我，有眾多名。于中有二。初辨我五名：一我，二 人，三 知者，四 見者，五 受者。后『我所等』者，辨我所空，謂前五種我，皆有。
【English Translation】 English version This is the beginning. The text has two sections. The first uses three meanings to distinguish the emptiness of 'I-ness' (Atma-bhava-shunyata). The latter, starting with 'Klesha' (煩惱, afflictions), uses various names for 'I' to distinguish the emptiness of 'person' (Pudgala-shunyata). This uses three meanings to distinguish the aspect of emptiness. The three meanings are: first, no birth and no death; second, no bondage and no liberation; third, neither cause nor effect, nor not cause and effect. Regarding 'no birth and no death,' there are different interpretations. One says: 'No birth and no death is a general statement, meaning all sentient beings have birth and death, which is called birth and death. It negates both death and birth, hence the saying no birth and no death.' Another says: 'No birth refutes the eternalist view, which believes that 'I' is born but does not perish; no death refutes the annihilationist view, which believes that 'I' perishes and does not continue.' Regarding 'no bondage and no liberation,' it is explained separately below. Since there are no sentient beings, who can be said to have bondage and liberation? Therefore, the fifty-first chapter on bondage and liberation in the Mahaprajnaparamita-shastra (《智論》) says: 'The five aggregates (Skandhas) have no bondage and no liberation. If it is ultimately empty, and there is no agent, who binds and liberates? The laws of ordinary people are false and unattainable, hence not bondage; the laws of sages are ultimately empty and unattainable, hence not liberation.' Furthermore, it says: 'Bodhisattvas dwell in this path, and afflictions do not drag them down into the realm of ordinary people, hence it is said not bondage; they do not use the unconditioned (Anasrava) dharmas to destroy afflictions, hence it is said not liberation.' It is fully explained there. Paramartha (真諦) explains: 'The true suchness (Tathata) of the emptiness of person is not bound by afflictions, nor is it understood by wisdom, because emptiness is unattainable.' Regarding 'neither cause nor effect,' it doubly refutes the Vaisheshika (衛世師) heretics, who consider 'I' as the agent, calling it the cause; and the Samkhya (僧佉) heretics, who consider 'I' as the receiver, calling it the effect. Therefore, it is said neither cause nor effect. Regarding 'nor not cause and effect,' according to conventional truth, there is cause and effect. The section starting with 'Klesha' (煩惱) uses various names for 'I' to distinguish the emptiness of 'person' (Pudgala-shunyata). There are two parts. The first, 'Klesha' (煩惱), refers to what can grasp the law, namely the affliction of the view of 'I' (Atma-drishti-klesha). 'I,' 'person,' etc., disturb practitioners, hence the name 'Klesha' (煩惱). The latter, 'I, person, etc.,' distinguishes the 'I' that is grasped, which has many names. There are two parts. The first distinguishes the five names of 'I': first, 'I' (Atma); second, 'person' (Pudgala); third, 'knower' (Jnata); fourth, 'seer' (Drashta); fifth, 'experiencer' (Bhokta). The latter, 'belonging to I, etc.,' distinguishes the emptiness of what belongs to 'I,' meaning the preceding five kinds of 'I' all have.
我所。謂第一我所。乃至第五受者所。總標五種。故言我所空。所遣法體。通攝三受。所謂苦受名苦苦。樂受名壞苦。舍受名行苦。是故三受。通名苦受。即此三受。皆有為行。同是我所遣法。故言一切苦受行苦故也。
經。一切法集(至)寂然空故。
釋曰。第二明法空也。有其五句。一一切法集者。標名辨假。謂一切法集故名假。二幻化五陰者。舉喻出體。如幻五陰非人故。名為法假。三無合無散者。顯法別相。諸說不同。一云。五陰成身。名為合。后離散時。名為散。雙遣二相。故言無合無散。由無分別智。不住于生死。故名無合。常起大悲。故不入于涅槃。故言不散。五法同法性者。攝妄歸真門。一切諸法。皆用如為性。
經。法境界空(至)如虛空故。
釋曰。第二境智相對。辨不思議。于中有二。初辨境空。后釋智空。前中有二。先法。后喻。法中有二。初法境界空者。明總空相。謂一切境。無不空者。后空無相不轉等者。釋其別空。文有三節。初明法空。次無三寶者。通於人法二空。后無聖人六道者。明人空也。初言空者。空三昧境。言無相者。無相三昧境。無十相故。言不轉者。是無愿三昧境。以苦集染。不可轉為無漏凈故。如上三境。皆非顛倒。非如幻化。是虛妄故。次
【現代漢語翻譯】 現代漢語譯本：我所。所謂第一我所（認為最重要的東西）。乃至第五受者所（接受者認為重要的東西）。總共標出五種。所以說我所空（沒有什麼是真正屬於我的）。所要去除的法體。普遍包含三種感受。所謂的苦受叫做苦苦（由痛苦帶來的痛苦）。樂受叫做壞苦（快樂消失帶來的痛苦）。舍受叫做行苦（由無常變化帶來的痛苦）。因此這三種感受。都可以叫做苦受。這三種感受。都是有為之行（受因緣影響的行為）。都是我所要去除的法，所以說一切苦受都是行苦的緣故。
經：一切法集（所有事物聚合）（至）寂然空故（因為寂靜空虛的緣故）。
釋：第二是說明法空（一切事物皆空）。其中有五句。一、一切法集者（所有事物聚合）。標明名稱辨別虛假。說一切法聚合所以是虛假的。二、幻化五陰者（如幻象般變化的五蘊）。舉出比喻說明本體。如幻象般的五蘊不是真實的人，所以稱為法假（事物是虛假的）。三、無合無散者（沒有聚合也沒有消散）。顯示法的特殊之處。各種說法不同。一種說法是，五蘊構成身體，稱為合（聚合）。之後離散時，稱為散（消散）。同時去除這兩種狀態。所以說沒有聚合也沒有消散。因為沒有分別智（區分事物的智慧），所以不執著于生死。所以稱為無合（沒有聚合）。常起大悲心（永遠保持偉大的慈悲）。所以不進入涅槃（寂滅）。所以說不散（沒有消散）。五、法同法性者（所有事物都具有相同的法性）。是攝妄歸真（去除虛妄迴歸真理）的門徑。一切諸法。都以如（真如）為本性。
經：法境界空（事物所處的境界是空虛的）（至）如虛空故（如同虛空一樣）。
釋：第二是境界與智慧相對，說明不可思議。其中分為兩部分。首先說明境空（境界是空虛的）。然後解釋智空（智慧是空虛的）。前面一部分分為兩部分。先說法空（事物是空虛的）。後用比喻說明。法空又分為兩部分。首先，法境界空者（事物所處的境界是空虛的）。說明總體的空相。說一切境界。沒有不空虛的。后，空無相不轉等者（空虛、無相、不轉變等等）。解釋其特殊的空虛。文中有三個部分。首先說明法空（事物是空虛的）。其次，無三寶者（沒有佛法僧三寶）。普遍適用於人空（人是空虛的）和法空（事物是空虛的）。最後，無聖人六道者（沒有聖人和六道輪迴）。說明人空（人是空虛的）。首先說空者。是空三昧（通過冥想達到空的狀態）的境界。說無相者。是無相三昧（沒有表象的狀態）的境界。因為沒有十相（十種表象）的緣故。說不轉者。是無愿三昧（沒有願望的狀態）的境界。因為苦集染（痛苦、煩惱和污染）。不可以轉變為無漏凈（沒有煩惱的清凈狀態）。如上三種境界。都不是顛倒的。不是如幻象般變化的。是虛妄的緣故。其次
【English Translation】 English version: 'My own.' What is called the first 'my own' (what is considered most important). And even the fifth 'recipient's own' (what the recipient considers important). A total of five types are identified. Therefore, it is said that 'my own' is empty (nothing truly belongs to me). The dharma-body to be removed. Universally encompasses three types of feelings. The so-called painful feeling is called 'suffering from suffering' (pain caused by pain). Pleasant feeling is called 'suffering from change' (pain caused by the disappearance of pleasure). Neutral feeling is called 'suffering from conditioning' (pain caused by impermanent change). Therefore, these three types of feelings. Can all be called painful feelings. These three types of feelings. Are all conditioned actions (actions influenced by causes and conditions). Are all dharmas that I need to remove, therefore it is said that all painful feelings are due to the suffering of conditioned existence.
Sutra: 'All dharma aggregates' (all things gathered together) (to) 'because of serene emptiness' (because of tranquil emptiness).
Explanation: The second is to explain the emptiness of dharma (all things are empty). There are five sentences in it. 1. 'All dharma aggregates' (all things gathered together). Clearly identify the name and distinguish falsehood. Saying that all dharmas gather together, therefore it is false. 2. 'Illusory five skandhas' (the five aggregates that change like illusions). Give an analogy to explain the essence. The illusory five skandhas are not real people, so they are called dharma-false (things are false). 3. 'No aggregation, no dispersion' (no gathering, no scattering). Shows the special characteristics of dharma. Various statements are different. One statement is that the five skandhas constitute the body, which is called aggregation. Later, when they are separated, it is called dispersion. Simultaneously remove these two states. Therefore, it is said that there is no aggregation and no dispersion. Because there is no discriminating wisdom (wisdom to distinguish things), therefore, one is not attached to birth and death. Therefore, it is called no aggregation. Constantly arises great compassion (always maintain great compassion). Therefore, one does not enter Nirvana (extinction). Therefore, it is said that it does not disperse. 5. 'Dharmas share the same dharma-nature' (all things have the same dharma-nature). It is the path of 'subduing delusion and returning to truth' (removing falsehood and returning to truth). All dharmas. All use 'suchness' (tathata) as their nature.
Sutra: 'The realm of dharma is empty' (the realm where things are located is empty) (to) 'like empty space' (like empty space).
Explanation: The second is the relativity of realm and wisdom, explaining the inconceivable. It is divided into two parts. First, explain the emptiness of the realm (the realm is empty). Then explain the emptiness of wisdom (wisdom is empty). The first part is divided into two parts. First, explain the emptiness of dharma (things are empty). Later, use an analogy to explain. The emptiness of dharma is divided into two parts. First, 'the realm of dharma is empty' (the realm where things are located is empty). Explain the overall aspect of emptiness. Saying that all realms. There is nothing that is not empty. Later, 'emptiness, no characteristics, no transformation, etc.' (emptiness, no characteristics, no transformation, etc.). Explain its special emptiness. There are three parts in the text. First, explain the emptiness of dharma (things are empty). Secondly, 'no Three Jewels' (no Buddha, Dharma, and Sangha). Universally applicable to the emptiness of person (person is empty) and the emptiness of dharma (things are empty). Finally, 'no saints, no six realms' (no saints and no six realms of reincarnation). Explain the emptiness of person (person is empty). First, saying 'emptiness'. It is the realm of 'emptiness samadhi' (reaching the state of emptiness through meditation). Saying 'no characteristics'. It is the realm of 'no characteristics samadhi' (the state of no appearance). Because there are no ten characteristics (ten appearances). Saying 'no transformation'. It is the realm of 'no wish samadhi' (the state of no desire). Because suffering, accumulation, and defilement (suffering, affliction, and pollution). Cannot be transformed into 'non-outflow purity' (a pure state without affliction). The above three realms. Are not inverted. Are not like illusions. Are false.
言無三寶者。雙顯人法二空。後言無聖人者。明能化空。言六道者。辨所化空。言如虛空故者。第二舉喻。喻法空相。
經。般若無知(至)照相故行道。
釋曰。第二智空。于中有三。初法。次喻。后合。法中有二。初遣知等六相。比度名智。推求言見。歷境稱行。籌慮名緣。招果名因。領納名受。如是六相。悉皆是空。后釋遣所由。故言不得一切照相。故行道相。
經。斯行道相如虛空故。
釋曰。第二舉法同喻。
經。法相如是(至)無心得。
釋曰。第三總合。法相如是者。合上六種空相。言何可有心得。無心得者。有心是分別。無心是無分別心。如何有心得。無心得。或可何可有心得者。遮有心得。其境皆空。如何有心得無境也。無心得者。許無心得。謂以境空故。無分別心。能得空也。
經。是以般若(至)行而行。
釋曰。第二結上四義。文有四節。一人中行不可得。以生空故。二法中行不可得。以法空故。三境中行不可得。所緣空故。四解中行不可得。能緣空故。
經。是故般若(至)不可思議。
釋曰。第三雙結二藏不可思議。文別有二。初依智總結。后就人別結。此即初也。
經。而一切諸菩薩(或有本云諸佛菩薩至)亦
【現代漢語翻譯】 現代漢語譯本 『言無三寶者』，這是爲了同時彰顯人空和法空這二種空性。 後面說『無聖人者』，是爲了說明能教化者也是空性的。 說『六道者』，是爲了辨明所教化的對象也是空性的。 說『如虛空故者』，這是第二重用比喻，比喻法空的相狀。
『經：般若無知(至)照相故行道。』
『釋曰：第二是智慧的空性。其中有三個部分：首先是法，其次是比喻，最後是總結。在法的部分中有兩個方面：首先是遣除知等六種相狀。』比度』是指比較衡量，可以稱為『智』。『推求』是指推究尋求，可以稱為『見』。『歷境』是指經歷境界，可以稱為『行』。『籌慮』是指籌劃思慮，可以稱為『緣』。『招果』是指招感果報，可以稱為『因』。『領納』是指領受接納，可以稱為『受』。像這樣的六種相狀，全部都是空性的。後面解釋遣除的原因，所以說『不得一切照相，故行道相』。
『經：斯行道相如虛空故。』
『釋曰：第二是舉法與比喻相同。』
『經：法相如是(至)無心得。』
『釋曰：第三是總的總結。』法相如是者』，是總結上面六種空相。說『何可有心得』，』無心得者』，有心是有分別，無心是無分別心。怎麼會有心得呢？沒有心得。或者可以這樣理解，『何可有心得者』，是遮止有心得。因為境都是空的，怎麼會有心得而沒有境呢？『無心得者』，是允許沒有心得。意思是說因為境是空的，所以沒有分別心，能夠證得空性。
『經：是以般若(至)行而行。』
『釋曰：第二是總結上面的四種意義。文中有四個小節：第一，人中的行是不可得的，因為有生空（Śūnyatā）的緣故。第二，法中的行是不可得的，因為有法空的緣故。第三，境中的行是不可得的，因為所緣的境是空性的緣故。第四，解中的行是不可得的，因為能緣的心是空性的緣故。
『經：是故般若(至)不可思議。』
『釋曰：第三是總結二藏（指聲聞藏和菩薩藏）都是不可思議的。文分為兩個部分：首先是依據智慧來總結，然後是就人來分別總結。這裡是第一個部分。
『經：而一切諸菩薩(或有本云諸佛菩薩至)亦』
【English Translation】 English version 『言無三寶者 (yán wú sān bǎo zhě)』 [Saying there are no Three Jewels (Triratna)], this is to simultaneously reveal the emptiness of persons and the emptiness of dharmas (人法二空, rén fǎ èr kōng). The subsequent statement 『後言無聖人者 (hòu yán wú shèng rén zhě)』 [Later saying there are no sages], clarifies that the one who can transform (能化, néng huà) is also empty. The statement 『言六道者 (yán liù dào zhě)』 [Saying the Six Realms], distinguishes that what is transformed (所化, suǒ huà) is also empty. The statement 『言如虛空故者 (yán rú xū kōng gù zhě)』 [Saying it is like space], is the second analogy, an analogy for the aspect of dharma-emptiness (法空相, fǎ kōng xiāng).
『Sūtra: Prajñā has no knowing (至 zhì) [to] practicing the path because of illuminating appearances.』
『Commentary: The second is the emptiness of wisdom. Within this, there are three parts: first, the dharma; second, the analogy; and third, the synthesis. Within the dharma part, there are two aspects: first, the rejection of the six aspects of knowing, etc. 『比度 (bǐ dù)』 [Comparison and measurement] is called 『智 (zhì)』 [wisdom]. 『推求 (tuī qiú)』 [Investigation and seeking] is called 『見 (jiàn)』 [view]. 『歷境 (lì jìng)』 [Experiencing realms] is called 『行 (xíng)』 [practice]. 『籌慮 (chóu lǜ)』 [Planning and deliberation] is called 『緣 (yuán)』 [condition]. 『招果 (zhāo guǒ)』 [Inviting results] is called 『因 (yīn)』 [cause]. 『領納 (lǐng nà)』 [Receiving and accepting] is called 『受 (shòu)』 [reception]. These six aspects are all empty. The subsequent explanation of the reason for rejection says, 『Therefore, one cannot grasp all illuminating appearances; therefore, the aspect of practicing the path.』
『Sūtra: This aspect of practicing the path is like space.』
『Commentary: The second is raising the dharma to be the same as the analogy.』
『Sūtra: The aspect of dharma is thus (至 zhì) [to] without obtaining a mind.』
『Commentary: The third is the general synthesis. 『法相如是者 (fǎ xiàng rú shì zhě)』 [The aspect of dharma is thus] synthesizes the six aspects of emptiness above. Saying 『何可有心得 (hé kě yǒu xīn dé)』 [How can one obtain a mind?], 『無心得者 (wú xīn dé zhě)』 [Without obtaining a mind], having a mind is discrimination, without a mind is a non-discriminating mind. How can one obtain a mind? Without obtaining a mind. Or it can be understood this way: 『何可有心得 (hé kě yǒu xīn dé)』 [How can one obtain a mind?] is to prevent obtaining a mind. Because the realms are all empty, how can one obtain a mind without a realm? 『無心得者 (wú xīn dé zhě)』 [Without obtaining a mind] is to allow not obtaining a mind. It means that because the realm is empty, there is no discriminating mind, and one can attain emptiness.
『Sūtra: Therefore, prajñā (至 zhì) [to] practice and practice.』
『Commentary: The second is to conclude the four meanings above. The text has four sections: first, practice in the realm of persons is unattainable because of the emptiness of self (生空, shēng kōng). Second, practice in the realm of dharmas is unattainable because of the emptiness of dharmas (法空, fǎ kōng). Third, practice in the realm of objects is unattainable because the object of focus is empty. Fourth, practice in understanding is unattainable because the mind that focuses is empty.
『Sūtra: Therefore, prajñā (至 zhì) [to] is inconceivable.』
『Commentary: The third is to conclude that both collections (藏, zàng) [referring to the Śrāvakayāna and Bodhisattvayāna] are inconceivable. The text is divided into two parts: first, a conclusion based on wisdom; and then, a separate conclusion based on persons. This is the first part.
『Sūtra: And all the Bodhisattvas (or some versions say all the Buddhas and Bodhisattvas 至 zhì) also』
不可思議。
釋曰。第二約人明不思議。文別有二。初明菩薩無境而行。亦不思議。后明諸佛如幻境中。行化眾生。亦不思議。或先結後文佛菩薩藏。后結前文佛藏不思議。
經。善男子(至)如海一滴。
釋曰。自下第二挍量嘆勝。釋上不可度量。謂王所說般若功德。如大海水。灌頂菩薩。說其功德。如海一滴。故知般若功德。不可思議。問灌頂菩薩。其位勝王。如何說德不及月光。解云。就位而論。王即不及菩薩。今佛加護。王勝菩薩。
經。我今略述(至)一切眾生。
釋曰。自下第三。釋上唯佛能知。文有三節。初明今佛說法般若分義功德。次亦為下。明諸佛同說。后三賢下。明十三開士共說功德。言分義者。說王功德不可盡故。名為分義。或可三賢十聖。顯所贊也。謂即述可月光王。嘆三賢十聖無量功德。
經。善男子(至)亦復如是。
釋曰。第二嘆用勸修。于中有三。初正嘆勸修。次何以故者。大王反徴。后一切佛下。廣釋。前中二。初正嘆勸修。后若一切下。顯無異路。此即初也。謂善男子。如是十四法門。一切眾生。三乘諸佛。乃至未來諸佛之所修習。
經。若一切諸佛(至)無有是處。
釋曰。第二顯無異路。如文可知。
經。
【現代漢語翻譯】 現代漢語譯本 不可思議。
釋曰：第二部分從人的角度闡明不可思議。內容分為兩部分。首先闡明菩薩在沒有對境的情況下修行，也是不可思議的。然後闡明諸佛在如幻的境界中，教化眾生，也是不可思議的。或者先總結後面的佛菩薩藏，再總結前面的佛藏不可思議。
經：善男子，（乃至）如海一滴。
釋曰：從下面第二部分開始，通過比較來讚歎殊勝，解釋上面的不可度量。意思是國王所說的般若功德，如同大海水。灌頂菩薩（指接受灌頂儀式的菩薩）說國王的功德，如同大海中的一滴水。所以知道般若的功德，不可思議。問：灌頂菩薩的地位勝過國王，為什麼說功德不如月光王？解釋說：就地位而言，國王確實不如菩薩。但現在有佛的加持，國王勝過菩薩。
經：我今略述，（乃至）一切眾生。
釋曰：從下面第三部分開始，解釋上面唯有佛才能知道。內容分為三節。首先闡明現在佛所說的般若部分意義的功德。其次，『亦為下』，闡明諸佛共同宣說。最後，『三賢下』，闡明十三位開士共同宣說功德。說『分義』，是因為國王的功德不可窮盡，所以稱為『分義』。或者可以理解為三賢十聖，彰顯所讚歎的對象。意思是敘述月光王，讚歎三賢十聖無量的功德。
經：善男子，（乃至）亦復如是。
釋曰：第二部分讚歎功用，勸勉修行。其中有三點。首先是正式讚歎勸勉修行。其次，『何以故者』，是大王的反問。最後，『一切佛下』，是廣泛地解釋。前面兩點中，首先是正式讚歎勸勉修行。然後，『若一切下』，顯示沒有其他道路。這裡是第一點。意思是善男子，這十四種法門，一切眾生，三乘諸佛，乃至未來諸佛所修習的。
經：若一切諸佛，（乃至）無有是處。
釋曰：第二部分顯示沒有其他道路。如經文所說，可以理解。
經：
【English Translation】 English version Inconceivable.
Explanation: The second part explains the inconceivable from the perspective of people. The content is divided into two parts. First, it clarifies that the practice of Bodhisattvas (enlightened beings) without an object of focus is also inconceivable. Then, it clarifies that the Buddhas (enlightened ones) teaching and transforming sentient beings in an illusory realm is also inconceivable. Alternatively, one can first summarize the latter Buddha-Bodhisattva store and then summarize the former inconceivable Buddha store.
Sutra: Good man, (up to) like a drop in the ocean.
Explanation: Starting from the second part below, praise the superiority through comparison, explaining the immeasurability above. It means that the merit of Prajna (wisdom) spoken by the king is like the water of the great ocean. The Anointing Bodhisattva (Bodhisattva who has received the anointing ceremony) said that the king's merit is like a drop of water in the ocean. Therefore, it is known that the merit of Prajna is inconceivable. Question: The position of the Anointing Bodhisattva is superior to the king, so why is it said that the merit is not as good as King Moonlight? The explanation is: in terms of position, the king is indeed inferior to the Bodhisattva. But now with the blessing of the Buddha, the king is superior to the Bodhisattva.
Sutra: I will briefly describe, (up to) all sentient beings.
Explanation: Starting from the third part below, explain that only the Buddha can know. The content is divided into three sections. First, it clarifies the merit of the partial meaning of Prajna spoken by the current Buddha. Secondly, 'also for below', clarifies that all Buddhas speak together. Finally, 'Three Sages below', clarifies that thirteen Initiates speak together of merit. Saying 'partial meaning' is because the king's merit is inexhaustible, so it is called 'partial meaning'. Or it can be understood as the Three Sages and Ten Saints, highlighting the object of praise. It means narrating King Moonlight, praising the immeasurable merits of the Three Sages and Ten Saints.
Sutra: Good man, (up to) it is also like this.
Explanation: The second part praises the function and encourages practice. There are three points in it. The first is to formally praise and encourage practice. Secondly, 'Why is it so?', is the king's rhetorical question. Finally, 'All Buddhas below' is a broad explanation. In the first two points, the first is to formally praise and encourage practice. Then, 'If all below' shows that there is no other way. Here is the first point. It means, good man, these fourteen Dharma (teachings) methods are practiced by all sentient beings, the Three Vehicle Buddhas, and even the future Buddhas.
Sutra: If all Buddhas, (up to) there is no such place.
Explanation: The second part shows that there is no other way. As the sutra says, it can be understood.
Sutra:
何以故。
釋曰。第二大王反徴。
經。一切佛(至)無異路故。
釋曰。第三廣釋。文別有三。初標正路。次是故下。示其正路。后是人超過下。舉果嘆勝。此即初也。唯有此門。更無異路。
經。是故一切(至)圓覺忍者。
釋曰。第二示其正路。謂無異路故。應依上十四忍門。應當修學。
經。此人超過(至)現身得報。
釋曰。第三舉果嘆勝。有二利益。一超諸苦難。二現身得報。謂得聖果等。
經。時諸眾中(至)十四正行。
釋曰。自下第三大眾供養。文別有三。初菩薩香華供養大眾。說十四正行。次十八梵天下。諸天供養。受持讀誦。后無量鬼神下。明鬼神修行般若。文顯可知。
經。佛告大王(至)眾生相可化。
釋曰。自下第二。答第三問。無倒化生。文別有三。初牒前問。次佛正答。后時諸無量下。時眾得益。此即初也。謂佛牒前第三問。假實門中。何相眾生可化。
經。若以(至)真行化眾生。
釋曰。第二如來正答。文別有二。初略答。后廣釋。此即初也。謂以如幻之身者。是能化菩薩。見幻化者。是所化如幻。此如幻者。自有兩釋。一云。能化所化。皆是依他。而非實故。說之如幻。如阿毗達磨經。八
【現代漢語翻譯】 現代漢語譯本： 何以故？
釋曰：第二大王反征。
經：一切佛（一切諸佛）乃至無異路故。
釋曰：第三廣釋。文別有三。初標正路。次是故下。示其正路。后是人超過下。舉果嘆勝。此即初也。唯有此門。更無異路。
經：是故一切（是故一切菩薩摩訶薩）乃至圓覺忍者。
釋曰：第二示其正路。謂無異路故。應依上十四忍門。應當修學。
經：此人超過（此人超過世間）乃至現身得報。
釋曰：第三舉果嘆勝。有二利益。一超諸苦難。二現身得報。謂得聖果等。
經：時諸眾中（時諸眾中諸菩薩摩訶薩）乃至十四正行。
釋曰：自下第三大眾供養。文別有三。初菩薩香華供養大眾。說十四正行。次十八梵天下。諸天供養。受持讀誦。后無量鬼神下。明鬼神修行般若（prajna，智慧）。文顯可知。
經：佛告大王（佛告大王波斯匿）乃至眾生相可化。
釋曰：自下第二。答第三問。無倒化生。文別有三。初牒前問。次佛正答。后時諸無量下。時眾得益。此即初也。謂佛牒前第三問。假實門中。何相眾生可化。
經：若以（若以如幻身）乃至真行化眾生。
釋曰：第二如來正答。文別有二。初略答。后廣釋。此即初也。謂以如幻之身者。是能化菩薩。見幻化者。是所化如幻。此如幻者。自有兩釋。一云。能化所化。皆是依他。而非實故。說之如幻。如阿毗達磨經（Abhidharma Sutra）。八
【English Translation】 English version: Why is that?
Explanation: The Second Great King asks a question in return.
Sutra: All Buddhas (all Buddhas) and so on, because there is no other path.
Explanation: The third explains it broadly. The text is divided into three parts. The first marks the correct path. The next, 'Therefore,' shows the correct path. The last, 'This person surpasses,' praises the victory of the result. This is the first. There is only this gate, and no other path.
Sutra: Therefore, all (therefore, all Bodhisattva-Mahasattvas) and so on, those who endure perfect enlightenment.
Explanation: The second shows the correct path. Because there is no other path, one should rely on the above fourteen forbearance gates and should cultivate and learn.
Sutra: This person surpasses (this person surpasses the world) and so on, attaining reward in this life.
Explanation: The third praises the victory of the result. There are two benefits: first, surpassing all suffering and difficulties; second, attaining reward in this life, meaning attaining the holy fruit, etc.
Sutra: At that time, in the assembly (at that time, in the assembly, the Bodhisattva-Mahasattvas) and so on, the fourteen correct practices.
Explanation: From here on, the third is the assembly's offerings. The text is divided into three parts. First, the Bodhisattvas offer incense and flowers to the assembly, speaking of the fourteen correct practices. Next, the eighteen Brahma heavens offer, uphold, recite. After the countless ghosts and spirits, it explains that ghosts and spirits cultivate prajna (wisdom). The text is clear and understandable.
Sutra: The Buddha told the Great King (the Buddha told King Prasenajit) and so on, the appearance of sentient beings can be transformed.
Explanation: From here on, the second answers the third question: transforming beings without inversion. The text is divided into three parts. First, repeating the previous question. Next, the Buddha answers directly. After 'At that time, countless,' the assembly benefits. This is the first. It means the Buddha repeats the third question from before: In the gate of false and real, what kind of sentient beings can be transformed?
Sutra: If with (if with an illusory body) and so on, transform sentient beings with true practice.
Explanation: The second is the Tathagata's direct answer. The text is divided into two parts. First, a brief answer. Next, a broad explanation. This is the first. It means that the one with an illusory body is the Bodhisattva who can transform. The one who sees the illusion is the illusory one who is transformed. This illusory one has two explanations. One says that both the one who transforms and the one who is transformed are dependent on others and are not real, so they are said to be like illusions, as in the Abhidharma Sutra. Eight.
喻顯依化。一云。無故如幻。因緣所生法。皆是空故。說之如幻。如諸般若下。答文中。皆準此釋。
經。眾生后(至)異木石。
釋曰。自下第二廣中有二。初明所化如幻。后大王若菩薩下。明能化如幻。就所化中。文別有二。先釋。后一切幻化下。總結如幻。就正釋中。釋七種假。即分為七。言七假者。一法假。二受假。三名假。四相續假。五相待假。六緣成假。七因生假。此即第一明法假。文別有二。初正明法假。后大王凡夫下。凡聖取境。勝劣差別。前中有二。初明本識能生色心。後後眾生根本下。色心成陰界等。前中有三。一明受生識。二生得善下。明善惡種子識。三初一念下。約時明成眾生色心。此即初也。言眾生識者。總標諸識。自有兩釋。一真諦三藏。總立九識。一阿摩羅識。真如本覺為性。在纏名如來藏。出纏名法身。阿摩羅識。此云無垢識。如九識章。余之八識。大同諸師。二慈恩三藏。但立八識。無第九識。而言阿摩羅者。第八識中凈分第八。然諸教立識不定。有處但說六識。不說七八。如諸般若。或說八識。如金光明等。而諸般若。所說六識。自有三品。謂上中下。上品細者。名為賴邪。中末那。下名六識。如是三品。從意根生。故名意識。言初一念識。異木石者。隨生何處。
【現代漢語翻譯】 現代漢語譯本 喻示顯現依隨變化。一種說法是，無緣無故就像幻象一樣。因緣和合所生的法，都是空性的，所以說它們像幻象。如同諸部《般若經》以下的內容，在回答時，都按照這個解釋。
經文：眾生后（至）異木石。
解釋：從這裡開始是第二大段，廣泛地闡述，其中分為兩部分。首先說明所化之物如幻象，然後從『大王若菩薩』開始，說明能化之人也如幻象。就所化之物如幻象這部分而言，文章又分為兩部分。先解釋，后從『一切幻化』開始，總結如幻象。在正式解釋的部分，解釋七種假象，即分為七類：一、法假（dharma-satya，事物是虛假的）；二、受假（vedana-satya，感受是虛假的）；三、名假（nama-satya，名稱是虛假的）；四、相續假（santana-satya，相續是虛假的）；五、相待假（apeksha-satya，相互依賴是虛假的）；六、緣成假（pratitya-samutpada-satya，因緣和合而成是虛假的）；七、因生假（hetu-prabhava-satya，因緣所生是虛假的）。這裡是第一類，說明法假。文章分為兩部分，先正式說明法假，后從『大王凡夫』開始，說明凡夫和聖人取境時，境界的殊勝和低劣的差別。在前面一部分中，又分為三部分：一、說明本識能夠產生色和心；后從『后眾生根本』開始，說明色和心形成陰、界等。這裡是第一部分。所說的『眾生識』，是總括各種識。對此有兩種解釋：一是真諦三藏（Paramārtha，南印度僧人），總共建立九識，一為阿摩羅識（Amala-vijñāna，無垢識），以真如本覺為體性，在被煩惱纏縛時稱為如來藏（Tathāgatagarbha），脫離煩惱纏縛時稱為法身（Dharmakāya）。阿摩羅識，意為無垢識，如《九識章》所說。其餘八識，大體上與各家學說相同。二是慈恩三藏（Kuiji，玄奘弟子窺基大師），只建立八識，沒有第九識。所說的阿摩羅，是第八識中清凈的部分。然而各教派建立的識並不固定，有的地方只說六識，不說七識和八識，如諸部《般若經》。有的說八識，如《金光明經》等。而諸部《般若經》所說的六識，又有三種品類，即上、中、下。上品細微的，稱為賴耶（ālaya，阿賴耶識）；中品稱為末那（manas，末那識）；下品稱為六識。這三種品類，從意根（manas-indriya）產生，所以稱為意識（vijñāna）。所說的最初一念識，與木石不同，是隨著所生之處而變化的。
English version It illustrates that manifestation follows change. One explanation is that it is like an illusion for no reason. Because all dharmas (phenomena) arising from conditions are empty, they are said to be like illusions. As with the Prajñā (wisdom) sutras below, all answers should be interpreted accordingly.
Sutra: Sentient beings later (to) different wood and stone.
Explanation: From here begins the second major section, elaborating extensively, which is divided into two parts. First, it explains that what is transformed is like an illusion, and then from 'Great King, if a Bodhisattva' onwards, it explains that the transformer is also like an illusion. Regarding the part about what is transformed being like an illusion, the text is further divided into two parts. First, it explains, and then from 'all illusions' onwards, it summarizes as being like an illusion. In the formal explanation section, it explains the seven falsities, which are divided into seven categories: 1. Dharma-satya (the falsity of phenomena); 2. Vedana-satya (the falsity of feeling); 3. Nama-satya (the falsity of name); 4. Santana-satya (the falsity of continuity); 5. Apeksha-satya (the falsity of interdependence); 6. Pratitya-samutpada-satya (the falsity of conditioned arising); 7. Hetu-prabhava-satya (the falsity of arising from causes). This is the first category, explaining dharma-satya. The text is divided into two parts, first formally explaining dharma-satya, and then from 'Great King, ordinary people' onwards, explaining the differences in the superiority and inferiority of the realms taken by ordinary people and sages. In the first part, there are three sections: 1. Explaining that the fundamental consciousness can generate form and mind; later, from 'later sentient beings' root' onwards, explaining that form and mind form skandhas (aggregates), realms, etc. This is the first section. The 'sentient being consciousness' mentioned here is a general term for all consciousnesses. There are two explanations for this: one is from Paramārtha (an Indian monk), who establishes a total of nine consciousnesses, one being the Amala-vijñāna (immaculate consciousness), whose nature is true suchness and original enlightenment. When bound by afflictions, it is called the Tathāgatagarbha (womb of the Tathāgata), and when free from afflictions, it is called the Dharmakāya (body of the Dharma). Amala-vijñāna means immaculate consciousness, as explained in the 'Chapter on the Nine Consciousnesses'. The other eight consciousnesses are largely the same as those of other schools. The second is from Kuiji (a disciple of Xuanzang), who only establishes eight consciousnesses and does not have a ninth consciousness. The Amala mentioned is the pure aspect of the eighth consciousness. However, the consciousnesses established by various schools are not fixed. Some places only mention six consciousnesses and do not mention the seventh and eighth consciousnesses, such as the Prajñā sutras. Some mention eight consciousnesses, such as the Suvarṇaprabhāsa Sūtra (Golden Light Sutra). The six consciousnesses mentioned in the Prajñā sutras have three categories: superior, middle, and inferior. The subtle ones of the superior category are called ālaya (storehouse consciousness); the middle category is called manas (mind consciousness); and the inferior category is called the six consciousnesses. These three categories arise from the manas-indriya (faculty of mind), so they are called vijñāna (consciousness). The initial thought-moment of consciousness, which is different from wood and stone, changes according to where it is born.
【English Translation】 English translation line 1 English translation line 2
受生剎那。初一念識。名正受生識。唯是異熟。自性分別。異於木石。無強分別。
經。若生得善識本。
釋曰。第二明善惡種子識。就種子識。若具分別。具三熏習。一名言熏習。二有支熏習。三我見熏習。初一通三性。以為因緣。能生果法。次有支熏習。唯善惡性生。善惡趣后。我見唯是染污。此後二種。于所生果。作增上緣。然第八識。自有三相。一者因相。是種子識。二者果相。謂受生識。三者自相。合說二種。以為自相。據實種子具有三性。就勝說故。不說無記。如是善惡。皆有二種。一者生得。二者方便。初受生時。但得生得。而非方便。或可此中且說生得。不說方便。若依本記。生得善惡者。由有如來藏故。有避苦求樂之心。此心從本性而有。不由外緣。故言生得。背理成妄。妄故興惡。惡亦生得。不由化也。
經。初一念(至)眾生色心。
釋曰。第三約時辨成眾生色心。謂由種子。從初一念。至於金剛。于中生不可說異熟識為本。成眾生色心。問成眾生具三聚。謂色心及不相應。如何不說不相應法。解云。依色心上。假立諸不相應。是假非實。就實說故但說心。又解。大乘諸教不同。如梁朝攝大乘雲。諸有為法。不出色心(勘密嚴經。百法論。引經說不相應)。問諸眾生
【現代漢語翻譯】 現代漢語譯本 受生剎那（指生命開始的瞬間），最初的念頭意識，名為正受生識（指最初領受生命的意識）。這僅僅是異熟（指業力成熟的結果），其自性具有分別能力，不同於木頭和石頭。但這種分別能力微弱，不具有強烈的分別作用。
經文：如果生來就具有善良的識的根本。
解釋：第二部分闡明善惡種子識。就種子識而言，如果具備分別能力，具備三種熏習：一名言熏習（指通過語言文字進行的熏習），二有支熏習（指導致生命延續的熏習），三我見熏習（指執著于自我的熏習）。最初的名言熏習普遍存在於三種性質（善、惡、無記）中，作為因緣，能夠產生果法。其次是有支熏習，只產生善惡性質，導致投生善惡趣。我見熏習僅僅是染污的。后兩種熏習，對於所產生的果，起增上緣的作用。然而，第八識（阿賴耶識）自身具有三種相：一是因相，即種子識；二是果相，即受生識；三是自相，合起來說前兩種相就是自相。實際上，種子具有三種性質，但爲了突出主要性質，所以不說無記。像這樣，善和惡都有兩種：一是生得（指先天具有的），二是方便（指後天通過努力獲得的）。最初受生時，只能獲得生得的善惡，而不是方便的善惡。或者可以這樣理解，這裡只是說了生得的善惡，沒有說方便的善惡。如果依據本記（指根本的記錄），生得的善惡是因為有如來藏（指眾生本具的佛性）的緣故，所以有逃避痛苦、追求快樂的心。這種心從本性而來，不是由外在的因緣造成的，所以說是生得的。背離真理而形成虛妄，因為虛妄而產生惡，惡也是生得的，不是由教化而來的。
經文：最初一念（直到）眾生的色心。
解釋：第三部分是根據時間來辨析眾產生立的色心。就是說，由種子開始，從最初一念，直到金剛（指堅固不壞的智慧），在這期間產生不可說的異熟識作為根本，成就眾生的色心。問：成就的眾生具有三聚，即色、心和不相應行法。為什麼不說不相應行法？答：因為各種不相應行法是依附於色心而假立的，是虛假的而不是真實的，所以就真實而言只說色心。又解釋說，大乘的各種教義不同。例如梁朝的《攝大乘論》說，一切有為法，都離不開色心（可以參考《密嚴經》、《百法論》，其中引用經文說明不相應行法）。問：各種眾生
【English Translation】 English version At the moment of conception, the very first thought-consciousness is called 'Rightly Receiving Life Consciousness' (Zhengshou shengshi), which is solely the result of differentiated maturation (yishu), its nature being discriminative, different from wood and stone. However, its discrimination is weak, without strong differentiation.
Sutra: 'If one is born with the root of good consciousness.'
Explanation: The second part clarifies the seeds of good and evil consciousness. Regarding seed consciousness, if it possesses discrimination and three types of habitual influence (xunxi): first, verbal habitual influence (mingyan xunxi); second, existence-sustaining habitual influence (youzhi xunxi); and third, self-view habitual influence (wojian xunxi). The first, verbal habitual influence, is common to the three natures (good, evil, and neutral), serving as a cause and condition to generate resultant phenomena. The second, existence-sustaining habitual influence, only generates good and evil natures, leading to rebirth in good or evil realms. Self-view habitual influence is solely defiled. The latter two types of habitual influence act as supporting conditions for the resulting effect. However, the eighth consciousness (Alaya consciousness) itself has three aspects: first, the causal aspect, which is the seed consciousness; second, the resultant aspect, which is the receiving-life consciousness; and third, the self-aspect, which combines the previous two aspects. In reality, seeds possess three natures, but to emphasize the predominant nature, the neutral nature is not mentioned. Similarly, both good and evil have two types: first, innate (shengde); and second, acquired (fangbian). At the initial moment of conception, one only obtains innate good and evil, not acquired good and evil. Alternatively, it can be understood that only innate good and evil are discussed here, not acquired good and evil. According to the fundamental record (benji), innate good and evil arise because of the Tathagatagarbha (Rulaizang) (Buddha-nature inherent in all beings), which gives rise to the mind that seeks to avoid suffering and pursue happiness. This mind arises from the fundamental nature and is not caused by external conditions, hence it is called innate. Turning away from truth leads to delusion, and because of delusion, evil arises. Evil is also innate and not caused by education.
Sutra: 'The very first thought (until) the form and mind of sentient beings.'
Explanation: The third part distinguishes the establishment of sentient beings' form and mind based on time. That is, from the seeds, starting from the very first thought until Vajra (referring to indestructible wisdom), during this period, countless differentiated maturation consciousnesses arise as the foundation, establishing the form and mind of sentient beings. Question: Accomplished sentient beings possess three aggregates: form, mind, and non-associated formations. Why are non-associated formations not mentioned? Answer: Because various non-associated formations are falsely established based on form and mind, they are false rather than real. Therefore, only form and mind are mentioned in terms of reality. Another explanation is that the various teachings of Mahayana differ. For example, the 'Mahayana-samgraha' of the Liang Dynasty states that all conditioned phenomena do not go beyond form and mind (refer to the 'Ghanavyuha Sutra' and the 'Hundred Dharmas,' which cite sutras to explain non-associated formations). Question: Various sentient beings
有本際不。若言有者。如何經說眾生本際不可知。若言無者。此經所說。復如何通(勘不增不減經等)解云。即依此義。總約諸宗。所說不同。有其四句。一有始無終。謂彌沙塞部中。立有時頭眾生。隨緣而有。如真諦部執記中說。而彼宗中。雖無成文。義說無般涅槃性。及佛果不滅者。得成初句。二無始有終。謂如薩婆多宗。及經部。及大乘中定性二乘。三有始有終。如彌沙塞部宗中。二乘聖者。入無餘位。四無始無終者。無涅槃性。不定種性。及菩薩種性。如瑜伽等。余師所說。不可具陳。若依本記。有二義。一依理論。不可說煩惱在前在後。二依教化門。且約受生等。說之為初。
經。眾生根本(至)身名積聚。
釋曰。第二色心成陰界等。文別有二。初明成陰。后大王下。成十二處等。此即初也。文別有二。初別釋五陰。后釋蓋名義。謂眾生根本色。名色蓋。亦名色陰。如后當釋。心名識蓋等。此即開心。以為四陰。謂受想等。所言蓋者。釋陰名義。舊翻為蓋。陰覆為義。慈恩三藏。翻之為蘊。蘊是積聚義。於一一蘊。多法整合。故名為蘊。言身名積聚者。釋身名義。謂五蘊法。皆名為身是蘊義。
經。大王(至)生無量色。
釋曰。自下第二明色心成十二處等。文別有三。初總明
【現代漢語翻譯】 現代漢語譯本： 問：存在最初的本際（bĕn jì，根本、本源）嗎？如果說存在，那麼為何經典中說眾生的本際是不可知的？如果說不存在，那麼這部經典所說的內容又如何解釋呢？（參考《勘不增不減經》等） 解釋說：就是依據這個意義，總括各宗派，所說的不同，有四種說法： 一、有始無終：指彌沙塞部（Mí shā sāi bù）中，立有時頭眾生（shí tóu zhòng shēng），隨因緣而有，如真諦部（Zhēn dì bù）執記中所說。而該宗派中，雖然沒有成文的說法，但義理上說沒有般涅槃性（bān niè pán xìng），以及佛果不滅的說法，可以構成第一句。 二、無始有終：指如薩婆多宗（Sà pó duō zōng），以及經部（Jīng bù），以及大乘中定性二乘（dìng xìng èr shèng）。 三、有始有終：如彌沙塞部宗（Mí shā sāi bù zōng）中，二乘聖者（èr shèng shèng zhě）進入無餘涅槃（wú yú niè pán）的境界。 四、無始無終：指無涅槃性（wú niè pán xìng），不定種性（bù dìng zhǒng xìng），以及菩薩種性（pú sà zhǒng xìng），如《瑜伽師地論》（Yú qié shī dì lùn）等，其他法師所說，不可一一陳述。如果依據本記，有兩種意義：一是依據理論，不可說煩惱在前在後；二是依據教化之門，且就受生等，說之為最初。
經文：眾生根本（乃至）身名積聚。
解釋：第二部分，色心構成陰、界等。文句分別有兩部分。首先說明構成五陰（wǔ yīn），後文『大王』以下，說明構成十二處（shí èr chù）等。這裡是第一部分。文句分別有兩部分，首先分別解釋五陰，然後解釋『蓋』的名稱含義。所謂眾生根本的色，名為色蓋（sè gài），也叫色陰（sè yīn），如後面將要解釋的。心名為識蓋（shí gài）等，這是將心展開，作為四陰，即受、想等。所說的『蓋』，是解釋陰的名稱含義。舊的翻譯為『蓋』，有陰覆的意思。慈恩三藏（Cí ēn sān zàng）翻譯為『蘊』，蘊是積聚的意思，對於每一個蘊，多種法整合，所以名為蘊。說『身名積聚』，是解釋身（shēn）的名稱含義，即五蘊法，都名為身，是蘊的含義。
經文：大王（乃至）生無量色。
解釋：從下面開始，第二部分說明色心構成十二處等。文句分別有三部分，首先總的說明。
【English Translation】 English version: Question: Is there an ultimate origin (bĕn jì, fundamental source) or not? If you say there is, how does the scripture say that the ultimate origin of sentient beings is unknowable? If you say there isn't, how can the contents of this scripture be reconciled? (Refer to scriptures such as the Anunahani-aparihaniya Sutra) Explanation: It is based on this meaning, summarizing the various schools, whose statements differ, with four possibilities: 1. Having a beginning but no end: This refers to the Mīmāṃsaka school (Mí shā sāi bù), which posits sentient beings with a time-head (shí tóu zhòng shēng), arising according to conditions, as stated in the records of the Paramārtha school (Zhēn dì bù). Although there is no explicit statement in that school, the meaning implies the absence of Parinirvana-nature (bān niè pán xìng), and the non-extinction of Buddhahood, thus forming the first statement. 2. Having no beginning but having an end: This refers to schools such as the Sarvāstivāda (Sà pó duō zōng), the Sautrāntika (Jīng bù), and the fixed-nature Two Vehicles (dìng xìng èr shèng) in Mahayana. 3. Having a beginning and having an end: Such as in the Mīmāṃsaka school (Mí shā sāi bù zōng), the Two Vehicle saints (èr shèng shèng zhě) enter the state of Nirupadhisesa-nirvana (wú yú niè pán). 4. Having no beginning and having no end: This refers to those without Nirvana-nature (wú niè pán xìng), those of undetermined nature (bù dìng zhǒng xìng), and those of Bodhisattva-nature (pú sà zhǒng xìng), as stated in the Yogācārabhūmi-śāstra (Yú qié shī dì lùn), etc. The statements of other teachers cannot be fully enumerated. If based on the original notes, there are two meanings: first, based on theory, it cannot be said that afflictions are before or after; second, based on the gate of teaching, it is said to be the beginning with respect to birth, etc.
Sutra: The root of sentient beings (up to) the accumulation of body and name.
Explanation: The second part, the formation of skandhas, realms, etc., by form and mind. The sentences are divided into two parts. First, it explains the formation of the five skandhas (wǔ yīn), and later, 'Great King' below, it explains the formation of the twelve āyatanas (shí èr chù), etc. This is the first part. The sentences are divided into two parts, first explaining the five skandhas separately, and then explaining the meaning of the name 'cover'. What is called the form that is the root of sentient beings is called the form-cover (sè gài), also called the form-skandha (sè yīn), as will be explained later. Mind is called the consciousness-cover (shí gài), etc., which is to unfold the mind as the four skandhas, namely feeling, perception, etc. The so-called 'cover' is to explain the meaning of the name of skandha. The old translation is 'cover', which has the meaning of covering. The Venerable Ci'en (Cí ēn sān zàng) translated it as 'aggregate', which means accumulation. For each aggregate, many dharmas are integrated, so it is called an aggregate. Saying 'the accumulation of body and name' is to explain the meaning of the name of body (shēn), that is, the five skandhas are all called body, which is the meaning of aggregate.
Sutra: Great King (up to) produces immeasurable forms.
Explanation: From below, the second part explains the formation of the twelve āyatanas, etc., by form and mind. The sentences are divided into three parts, first giving a general explanation.
一色生無量色。次眼所得下。別明所生諸色。后如是一色下。總結能生色心。此即初也。謂一色法。能生五塵等色。若具應言此一心法。生一心法。或無量心。今總略故。但說生識。
經。眼所得為色(至)身得為觸。
釋曰。第二釋所生多色。文別有二。初明生五境。后明生五根。境中有二。初明所造五境。后釋能造四大。此釋五境。若具應言法處所攝色。或可此經不明法處所攝色。是故不說。
經。堅持名地(至)輕動名風。
釋曰。第二能造四大。如文可知。
經。生五識處名根。
釋曰。第二明生五根。謂四大所造眼等五根。能生五識。故名五根。
經。如是一色一心(至)色心。
釋曰。第三總結。一色生十種色。謂五根五境。略而不說法處色也。一心於十二處。能生意根。於十八界。能生六識及與意界。而釋中不說者。為存略故。
經。大王凡夫(至)無量假色法。
釋曰。自下第二凡聖取境。勝劣差別。文別有二。初明凡境。得假非實。后明聖境。得實非假。此即初也。
經。聖人六識(至)一切實法。
釋曰。第二聖境得實非假。然此文義意難了。諸說不同。若依本記。凡夫六識。總相取法。故言得假。聖人分明取四微
【現代漢語翻譯】 現代漢語譯本 一色能生出無量的色法。接下來，從『眼所得』開始，分別說明所生出的各種色法。之後，如『如是一色』開始，總結能生色法和心法。這就是第一部分的內容。意思是說，一種色法，能生出五塵等色法。如果完整地說，應該說這一心法，能生一心法，或者無量的心法。現在爲了簡略，所以只說生出識。
經：眼所得為色（乃至）身得為觸。
釋：第二部分解釋所生出的多種色法。文分兩部分。首先說明生出五境，然後說明生出能造的四大。境中又有兩部分。首先說明所造的五境，然後解釋能造的四大。這裡解釋五境。如果完整地說，應該說法處所攝的色法。或者說，這部經沒有說明法處所攝的色法，所以沒有說。
經：堅持名地（乃至）輕動名風。
釋：第二部分說明能造的四大。如經文所說，可以理解。
經：生五識處名根。
釋：第二部分說明生出五根。意思是說，四大所造的眼等五根，能生出五識，所以稱為五根。
經：如是一色一心（乃至）色心。
釋：第三部分總結。一種色法生出十種色法，即五根和五境，省略了法處色。一心在十二處，能生出意根。在十八界，能生出六識以及意界。而解釋中沒有說這些，是爲了保持簡略。
經：大王，凡夫（乃至）無量假色法。
釋：從下面開始是第二部分，說明凡夫和聖人取境的勝劣差別。文分兩部分。首先說明凡夫取境，得到的是假象而非實相，然後說明聖人取境，得到的是實相而非假象。這裡是第一部分的內容。
經：聖人六識（乃至）一切實法。
釋：第二部分說明聖人取境，得到的是實相而非假象。然而這段經文的含義難以理解，各種說法不同。如果按照本記的說法，凡夫的六識，總體上取法，所以說得到的是假象。聖人分明地取四微。
【English Translation】 English version One color generates limitless colors. Next, starting with 'what is obtained by the eye,' it separately explains the various colors that are generated. Afterward, as in 'such is one color,' it summarizes the colors and mind that can be generated. This is the first part. It means that one color-dharma can generate the five dusts and other colors. If stated completely, it should be said that this one mind-dharma can generate one mind-dharma, or limitless mind-dharmas. Now, for the sake of brevity, it only says that it generates consciousness (識, shi).
Sutra: What is obtained by the eye is color (up to) what is obtained by the body is touch.
Explanation: The second part explains the many colors that are generated. The text is divided into two parts. First, it explains the generation of the five objects (五境, wu jing), and then it explains the generation of the four great elements (四大, si da) that can create. Within the objects, there are two parts. First, it explains the five objects that are created, and then it explains the four great elements that can create. Here, it explains the five objects. If stated completely, it should be the color-dharma contained in the dharma-sphere (法處, fa chu). Or, this sutra does not explain the color-dharma contained in the dharma-sphere, so it is not mentioned.
Sutra: Holding firm is called earth (up to) light movement is called wind.
Explanation: The second part explains the four great elements that can create. As the sutra says, it can be understood.
Sutra: Generating the five consciousness-locations is called roots (根, gen).
Explanation: The second part explains the generation of the five roots. It means that the five roots, such as the eye, etc., which are created by the four great elements, can generate the five consciousnesses, so they are called the five roots.
Sutra: Such is one color, one mind (up to) color and mind.
Explanation: The third part summarizes. One color generates ten kinds of colors, namely the five roots and the five objects, omitting the color of the dharma-sphere. One mind, in the twelve locations (十二處, shi er chu), can generate the mind-root (意根, yi gen). In the eighteen realms (十八界, shi ba jie), it can generate the six consciousnesses (六識, liu shi) as well as the mind-realm (意界, yi jie). The reason why these are not mentioned in the explanation is for the sake of brevity.
Sutra: Great King, ordinary people (up to) limitless false color-dharmas.
Explanation: From below is the second part, explaining the differences in superiority and inferiority between ordinary people and sages in taking objects. The text is divided into two parts. First, it explains that ordinary people take objects and obtain illusions rather than reality, and then it explains that sages take objects and obtain reality rather than illusions. This is the first part.
Sutra: The six consciousnesses of sages (up to) all real dharmas.
Explanation: The second part explains that sages take objects and obtain reality rather than illusions. However, the meaning of this passage is difficult to understand, and there are various interpretations. According to the original notes, the six consciousnesses of ordinary people, in general, take the dharma, so it is said that they obtain illusions. Sages clearly take the four subtle elements (四微, si wei).
等。故言得實。又解。凡夫俗。虛妄六識。故得世諦假名之法。今解色等五境。皆有二相。一者自相。即是實有。二者共相。即是假有。異生五識。同時意識。皆得自相。是現量故。后念意識。但得共相。是比量故。聖人取境。亦復如是。今此經意。約粗細門。凡夫所得。粗乃現量故。但得假境。聖人現量。以極細故。但言得實。此即假說。
經。眾生者世諦之名也。
釋曰。自下第二明受假。四門分別。即分為四。一二諦分別門。二有無門。三六趣門。四四姓門。此即第一二諦門也。如上所說。能成五蘊。名為法假。所成之人。名為受假。如是受假。二諦門中。是假法。世諦之名也。
經。若有若無(至)幻化故有。
釋曰。第二有無分別門。謂于俗諦門中。有假者故。名之為有。非實性故。亦說為無。如是受假。世諦假。誑幻故有。而非實有。
經。乃至六道幻化眾生見幻化。
釋曰。第三六趣門。謂受假三界四生。乃至六道。所成受假。皆幻化眾生。見幻化。非實眾生。
經。幻化見幻化(至)名為幻諦。
釋曰。第四四姓分別門。然釋此文。自有兩釋。一云。幻化見幻化者。總標能化所化。皆是幻化。婆羅門乃至名為幻諦者。雙顯能化所化。皆具四姓。神
【現代漢語翻譯】 現代漢語譯本：因此說『得實』。又解釋說，凡夫俗子，由於虛妄的六識，所以得到世俗諦的假名之法。現在解釋色等五境，都有兩種相：一是自相，即是實有；二是共相，即是假有。異生（指凡夫）的五識，以及同時生起的意識，都能得到自相，因為是現量（直接感知）的緣故。后唸的意識，只能得到共相，因為是比量（推理）的緣故。聖人取境，也是如此。現在這部經的意義，從粗細的角度來說，凡夫所得的，因為粗顯，是現量，所以只能得到假境。聖人的現量，因為極其細微，所以說『得實』。這是一種假說。
經文：『眾生』是世俗諦的名稱。
解釋：下面第二部分說明受假（接受者的假象），用四門來分別，分為四類：一是二諦分別門，二是有無門，三是六趣門，四是四姓門。這裡是第一類，二諦門。如上所說，能成就五蘊的，名為法假（法的假象）；所成就的人，名為受假。這樣的受假，在二諦門中，是假法，是世俗諦的名稱。
經文：『若有若無（至）幻化故有。』
解釋：第二是有無分別門。在世俗諦的範疇內，因為有假象的存在，所以稱之為『有』。但因為它不是真實的性質，所以也說它是『無』。這樣的受假，是世俗諦的假象，是虛幻變化而有的，而不是真實存在的。
經文：『乃至六道幻化眾生見幻化。』
解釋：第三是六趣門。所謂受假，是指三界四生，乃至六道所形成的受假，都是幻化的眾生，看到的是幻化，而不是真實的眾生。
經文：『幻化見幻化（至）名為幻諦。』
解釋：第四是四姓分別門。對於這段經文的解釋，有兩種說法。一種說法是，『幻化見幻化』，總括了能變化和所變化，都是幻化。『婆羅門』乃至『名為幻諦』，同時顯示了能變化和所變化，都具備四姓（婆羅門、剎帝利、吠舍、首陀羅）。
【English Translation】 English version: Therefore, it is said to 'attain reality'. Another explanation is that ordinary people, due to their deluded six consciousnesses, attain the false name of the mundane truth. Now, explaining the five sense objects such as form, they all have two aspects: one is the self-aspect, which is truly existent; the other is the common aspect, which is falsely existent. The five consciousnesses of ordinary beings (異生) and the simultaneous consciousness can all attain the self-aspect because it is direct perception (現量). The subsequent consciousness can only attain the common aspect because it is inference (比量). The way sages perceive objects is also the same. Now, the meaning of this sutra, from the perspective of coarse and fine, is that what ordinary people attain, because it is coarse and is direct perception, they can only attain false objects. The direct perception of sages, because it is extremely subtle, is said to 'attain reality'. This is a provisional statement.
Sutra: 'Sentient beings' is a name of the mundane truth (世諦).
Explanation: The second part below explains the receiver-illusion (受假), using four doors to differentiate, dividing into four categories: first, the two truths differentiation door; second, the existence and non-existence door; third, the six realms door; and fourth, the four castes door. This is the first category, the two truths door. As mentioned above, what can accomplish the five aggregates is called dharma-illusion (法假); the person who is accomplished is called receiver-illusion. Such receiver-illusion, in the two truths door, is a false dharma, a name of the mundane truth.
Sutra: 'If existent or non-existent (to) exists due to illusion.'
Explanation: The second is the existence and non-existence differentiation door. Within the scope of the mundane truth, because there is the existence of illusion, it is called 'existent'. But because it is not a real nature, it is also said to be 'non-existent'. Such receiver-illusion is a false appearance of the mundane truth, existing due to illusion and transformation, but not truly existent.
Sutra: 'Even the illusory sentient beings of the six realms see illusion.'
Explanation: The third is the six realms door. The so-called receiver-illusion refers to the receiver-illusion formed by the three realms and four births, even the six realms, all are illusory sentient beings, seeing illusion, not real sentient beings.
Sutra: 'Illusion sees illusion (to) is called illusion truth.'
Explanation: The fourth is the four castes differentiation door. There are two interpretations of this passage. One interpretation is that 'illusion sees illusion' encompasses both the transformer and the transformed, all are illusion. 'Brahmin' even 'is called illusion truth' simultaneously shows that both the transformer and the transformed possess the four castes (Brahmin, Kshatriya, Vaishya, Shudra).
我有情。具足色心。皆名幻諦。一云。言幻化者。標能化人。見幻化等。乃至名為幻諦。皆是所化。
經。幻諦法(至)無義名。
釋曰。第三釋名假。文別有二。初明佛前無名。后大王下。明如來立名。前中有三。初明世諦無名義名。次明幻法無名無體。后明三界六道皆無名字。此即初也。謂幻諦法者。即世諦也。言無佛出世前等者。佛未出時。無能說名字。亦無所說義名字。
經。幻法幻化(至)無體相。
釋曰。第二明幻法無名無體。謂幻法有幻化用。如是體用。皆無名字。亦無體相。如空化等。
經。無三界(至)六道名字。
釋曰。第三釋三界六道。皆無名字。如文可知。
經。大王是故(至)六道名字。
釋曰。第三如來立名。文別有三。初世尊立名。次結名非一。后指事重釋。此即初也。謂佛未出。無諸名字。是故世尊。為諸眾生。說諸名字。
經。是名無量名字。
釋曰。第二結名非一。如文可知。
經。如空法(至)色法。
釋曰。第三指事重釋。謂無量名字者。如說成眾生身。有其七名。一者空法。是空界色。二明四大。即分為四。三明心法。謂六識心。及心所有法。四色法。謂五根五境。法處所攝色。如是名字。
【現代漢語翻譯】 現代漢語譯本 我有情，具備色（rupa，物質）和心（citta，精神），都可稱為幻諦（illusory truth）。另一種說法是，『幻化』指的是能變幻的人，所見到的幻化等等，乃至被稱為幻諦，都是被變幻出來的。
經文：幻諦法（乃至）無義名。
解釋：第三個解釋是『假』。文義上分為兩部分。首先說明佛陀出世前沒有名稱，然後『大王下』說明如來（Tathagata）建立名稱。前者中有三點。首先說明世諦（conventional truth）沒有名稱和意義的名稱，其次說明幻法（illusory dharma）沒有名稱和實體，最後說明三界（three realms）六道（six realms）都沒有名字。這裡是第一點。所謂幻諦法，就是世諦。所謂佛未出世前等等，指的是佛陀未出世時，沒有能說出名字的人，也沒有所說的意義和名字。
經文：幻法幻化（乃至）無體相。
解釋：第二點說明幻法沒有名稱和實體。所謂幻法有幻化的作用。這樣的體和用，都沒有名字，也沒有實體和相狀，如同空中的變化等。
經文：無三界（乃至）六道名字。
解釋：第三點解釋三界六道都沒有名字。如同經文所說的那樣可以理解。
經文：大王，是故（乃至）六道名字。
解釋：第三點是如來建立名稱。文義上分為三部分。首先是世尊（World-Honored One）建立名稱，其次是總結名稱並非唯一，最後是指示事物重新解釋。這裡是第一點。所謂佛陀未出世，沒有各種名字。因此世尊爲了眾生，說各種名字。
經文：是名無量名字。
解釋：第二點總結名稱並非唯一。如同經文所說的那樣可以理解。
經文：如空法（乃至）色法。
解釋：第三點是指示事物重新解釋。所謂無量名字，例如說構成眾生之身，有七個名稱。第一是空法（emptiness dharma），是空界（space element）的色（rupa，物質）。第二說明四大（four great elements），即分為四個部分。第三說明心法（mental dharma），指六識心（six consciousnesses）以及心所有法（mental factors）。第四是色法（form dharma），指五根（five sense organs）、五境（five sense objects），法處（realm of ideas）所包含的色。
【English Translation】 English version I have sentient beings, complete with form (rupa) and mind (citta), all of which can be called illusory truth (illusory truth). Another saying is that 'illusion' refers to the person who can transform, and the illusions seen, and even called illusory truth, are all transformed.
Sutra: Illusory truth dharma (up to) meaningless name.
Explanation: The third explanation is 'provisional'. The meaning is divided into two parts. First, it explains that there was no name before the Buddha appeared in the world, and then 'Great King below' explains that the Tathagata established the name. There are three points in the former. First, it explains that conventional truth (conventional truth) has no name and meaning, second, it explains that illusory dharma (illusory dharma) has no name and substance, and finally, it explains that the three realms (three realms) and six realms (six realms) have no names. This is the first point. The so-called illusory truth dharma is conventional truth. The so-called before the Buddha appeared in the world, etc., refers to the fact that when the Buddha had not yet appeared in the world, there was no one who could say the name, nor was there any meaning or name to be said.
Sutra: Illusory dharma illusion (up to) no substance or form.
Explanation: The second point explains that illusory dharma has no name and substance. The so-called illusory dharma has the function of illusion. Such substance and function have no name, nor substance or form, like changes in the air, etc.
Sutra: No three realms (up to) six realms names.
Explanation: The third point explains that the three realms and six realms have no names. It can be understood as stated in the sutra.
Sutra: Great King, therefore (up to) six realms names.
Explanation: The third point is that the Tathagata establishes names. The meaning is divided into three parts. First, the World-Honored One establishes names, second, it summarizes that names are not unique, and finally, it instructs things to reinterpret. This is the first point. The so-called Buddha had not yet appeared in the world, and there were no various names. Therefore, the World-Honored One spoke various names for the sake of sentient beings.
Sutra: This name is immeasurable names.
Explanation: The second point summarizes that names are not unique. It can be understood as stated in the sutra.
Sutra: Like emptiness dharma (up to) form dharma.
Explanation: The third point is to instruct things to reinterpret. The so-called immeasurable names, for example, say that to form the body of sentient beings, there are seven names. The first is emptiness dharma (emptiness dharma), which is the form (rupa) of the space element (space element). The second explains the four great elements (four great elements), which are divided into four parts. The third explains mental dharma (mental dharma), which refers to the six consciousnesses (six consciousnesses) and mental factors (mental factors). The fourth is form dharma (form dharma), which refers to the five sense organs (five sense organs), the five sense objects (five sense objects), and the form contained in the realm of ideas (realm of ideas).
其類非一。
經。相續假法非一非異。
釋曰。自下第四明相續假法。文別有三。一標宗。二反釋。三順結。此即初也。如本記云。一是常見。前後是一。無滅義故。異是斷見。前後各異。無續義故。故說其相非一非異。
經。一亦不續。異亦不續。
釋曰。第二反釋一異之失。一亦不續。無續義故。異亦不續。條然別體。無續義故。
經。非一非異。故名續諦。
釋曰。第三順結可知。
經。相待假。名一切名相待。亦名不定相待。
釋曰。第五釋相待假。文別有二。初標二種。一者相避相待。或名決定相待。如一切法。展轉相待。二相奪相待。亦名不定相待。如一尺物。或長或短。所望別故。言長奪短。言短奪長。故本記云。一切相待。即是相避相待。一法待一切故。不定相待。即相奪相待。如丈尺等。有云。正相待者。如說有無等。或色對眼。聲對耳等。不定相待者。傍相待。如五境展轉相待等。
經。如五色等法。有無一切等法。
釋曰。第二指事辨正相待也。
經。一切法皆緣成假成眾生。
釋曰。第六釋緣成假。謂五陰為緣成假眾生。或可五陰為緣。成假眾生。故名緣成假問若爾。受假有何別耶。解云。緣成攝受假。受假不
【現代漢語翻譯】 現代漢語譯本： 其種類並非只有一種。
經文：相續假法（saṃtatī-prajñapti，指事物在時間上的連續性是假立的）既不是完全相同，也不是完全不同。
解釋：下面第四個部分闡明相續假法。這段文字分為三個部分：一是標明宗旨，二是反正解釋，三是順勢總結。這裡是第一部分。正如《本記》所說：『一是常見（śāśvata-dṛṣṭi，認為事物恒常不變的錯誤見解），認為前後是一樣的，因為沒有消滅的意義。異是斷見（uccheda-dṛṣṭi，認為事物斷滅的錯誤見解），認為前後各不相同，因為沒有延續的意義。』所以說它的相狀既不是完全相同，也不是完全不同。
經文：『一』也不能延續，『異』也不能延續。
解釋：第二部分反正解釋『一』和『異』的過失。『一』也不能延續，因為它沒有延續的意義。『異』也不能延續，因為它是條條分明的不同個體，沒有延續的意義。
經文：不是『一』也不是『異』，所以稱為續諦（saṃtati-satya，連續性的真理）。
解釋：第三部分順勢總結，意思很明顯。
經文：相待假（apekṣika-prajñapti，依賴於其他事物而存在的假立）是指一切名相都是相待而立的。也稱為不定相待。
解釋：第五部分解釋相待假。這段文字分為兩個部分：一是標明兩種相待。一是相避相待，也稱為決定相待。例如一切法，都是輾轉相待而存在的。二是相奪相待，也稱為不定相待。例如一尺長的東西，有時說是長的，有時說是短的，這是因為所比較的對象不同。說長就否定了短，說短就否定了長。所以《本記》說：『一切相待，就是相避相待，因為一個法要依賴一切法。不定相待，就是相奪相待，例如丈尺等。』有人說：『正相待，例如說有和無等。或者色對眼，聲對耳等。不定相待，是傍相待，例如五境（pañca-viṣaya，色、聲、香、味、觸）輾轉相待等。』
經文：例如五色（pañca-varṇa，青、黃、赤、白、黑）等法，有無一切等法。
解釋：第二部分指出事物，辨明正相待。
經文：一切法都是由因緣和合而成，假立為眾生。
解釋：第六部分解釋緣成假（hetu-pratyaya-prajñapti，由因緣和合而成的假立）。例如五陰（pañca-skandha，色、受、想、行、識）為因緣，假立為眾生。或者說五陰為因緣，成就假立的眾生。所以稱為緣成假。問：如果這樣，那麼受假（vedanā-prajñapti，感受的假立）有什麼區別呢？解釋說：緣成假包含受假，受假不包含緣成假。
【English Translation】 English version: Their kinds are not just one.
Sutra: The imputed reality of continuity (saṃtatī-prajñapti) is neither identical nor completely different.
Explanation: The fourth part below explains the imputed reality of continuity. This text is divided into three parts: first, stating the principle; second, explaining through refutation; and third, concluding accordingly. This is the first part. As the 『Book of Notes』 says: 『One is the eternalist view (śāśvata-dṛṣṭi), which considers the before and after to be the same because there is no meaning of extinction. Different is the annihilationist view (uccheda-dṛṣṭi), which considers the before and after to be different because there is no meaning of continuation.』 Therefore, it is said that its appearance is neither identical nor completely different.
Sutra: 『One』 also cannot continue, and 『different』 also cannot continue.
Explanation: The second part refutes the faults of 『one』 and 『different』. 『One』 also cannot continue because it has no meaning of continuation. 『Different』 also cannot continue because it is a distinctly separate entity and has no meaning of continuation.
Sutra: It is neither 『one』 nor 『different』; therefore, it is called the truth of continuity (saṃtati-satya).
Explanation: The third part concludes accordingly, and the meaning is obvious.
Sutra: The imputed reality of dependence (apekṣika-prajñapti) means that all names and forms are established in dependence on each other. It is also called indefinite dependence.
Explanation: The fifth part explains the imputed reality of dependence. This text is divided into two parts: first, stating the two types of dependence. One is mutual avoidance dependence, also called definite dependence. For example, all dharmas exist in mutual dependence. The second is mutual negation dependence, also called indefinite dependence. For example, an object of one foot can be called long or short depending on what it is compared to. Saying 『long』 negates 『short』, and saying 『short』 negates 『long』. Therefore, the 『Book of Notes』 says: 『All dependence is mutual avoidance dependence because one dharma depends on all dharmas. Indefinite dependence is mutual negation dependence, such as feet and inches.』 Some say: 『Direct dependence is like saying existence and non-existence, or form in relation to the eye, sound in relation to the ear, etc. Indefinite dependence is indirect dependence, such as the mutual dependence of the five sense objects (pañca-viṣaya: form, sound, smell, taste, touch), etc.』
Sutra: For example, the five colors (pañca-varṇa: blue, yellow, red, white, black), and dharmas such as existence and non-existence, and all dharmas.
Explanation: The second part points out things and distinguishes direct dependence.
Sutra: All dharmas are formed by the aggregation of conditions and are falsely established as sentient beings.
Explanation: The sixth part explains the imputed reality of conditioned arising (hetu-pratyaya-prajñapti). For example, the five skandhas (pañca-skandha: form, feeling, perception, mental formations, consciousness) are the conditions for the false establishment of sentient beings. Or it can be said that the five skandhas are the conditions for the accomplishment of the falsely established sentient beings. Therefore, it is called the imputed reality of conditioned arising. Question: If this is the case, then what is the difference with the imputed reality of feeling (vedanā-prajñapti)? Explanation: The imputed reality of conditioned arising includes the imputed reality of feeling, but the imputed reality of feeling does not include the imputed reality of conditioned arising.
能攝緣成假。
經。俱時因果(至)三世善惡。
釋曰。第七因生假。謂同時因果。如說現行熏種子。種子生現行等。即是俱時因果。種子自類相生等。即是前後因果門。
經。一切幻化。是幻諦眾生。
釋曰。就所化中。文別有二。先釋。后結。上來已釋所化如幻訖。此即第二結成所化如幻也。
經。大王(至)為若此。
釋曰。此即第二結成能化皆幻化。
經。時有無量(至)不可說德行。
釋曰。第三明時眾得益。文別有三。初明得伏忍。謂即三賢。次得空無生忍者。得二種忍。所謂空及無生忍。一一皆通在於十地。后乃至等者得地門。謂聞教力。能得初地乃至十地所有德行應知。
仁王經疏中卷(本)
仁王經疏卷中(末)
西明寺沙門圓測撰
二諦品第四
將釋此品。略有二義。一釋品名。二正釋文。釋品名者。諦有二種。一者世諦。謂有為法。從緣而生。假而非實。故名世諦。二者真諦。實相真如。本生清凈。實而非假。故名真諦。或言世俗。及勝義諦。世謂隱䨱。俗謂粗顯。謂色心等。粗顯現法。隱䨱勝義。世即是俗。故名世俗。是持業釋。勝謂勝智。義即境義。謂真如理。是勝智之境義。故名勝義。是依主釋。皆
【現代漢語翻譯】 現代漢語譯本 能攝取因緣而成就假象。
經文：俱時因果（乃至）三世善惡。
解釋：第七識的因產生假象，指的是同時的因果關係。例如，經中說現行熏習種子，種子又產生現行等等，這就是俱時因果。種子自身類別相互產生等等，就是前後因果的門徑。
經文：一切幻化，是幻諦眾生。
解釋：就所教化者而言，經文分別有兩層含義。先解釋，后總結。上面已經解釋了所教化者如幻象一樣。這裡是第二層，總結所教化者如幻象。
經文：大王（乃至）為若此。
解釋：這是第二層，總結能教化者也都是幻化。
經文：時有無量（乃至）不可說德行。
解釋：第三，說明當時大眾獲得的利益。經文分別有三層含義。首先說明獲得伏忍，指的是三賢位。其次，獲得空無生忍的人，得到兩種忍，即空忍和無生忍。每一種都通達於十地。最後，『乃至』等等，指的是得到地的門徑。意思是說，聽聞教法的力量，能夠得到初地乃至十地所有的德行，應當知曉。
《仁王經疏》中卷（版本）
《仁王經疏》卷中（末尾）
西明寺沙門圓測撰
二諦品第四
將要解釋這一品，大概有兩層含義。一是解釋品名，二是正式解釋經文。解釋品名：諦有兩種，一是世諦（Shidi），指的是有為法，從因緣而生，是虛假的而不是真實的，所以叫做世諦。二是真諦（Zhendi），實相真如，本來清凈，是真實的而不是虛假的，所以叫做真諦。或者說世俗諦（Shisudi）和勝義諦（Shengyidi）。世指的是隱蔽，俗指的是粗顯。指的是色心等等，粗顯的顯現法，隱蔽的是勝義。世就是俗，所以叫做世俗諦，這是持業釋。勝指的是殊勝的智慧，義指的是境界的意義，指的是真如理，是殊勝智慧的境界意義，所以叫做勝義諦，這是依主釋。都是。
【English Translation】 English version That which can grasp conditions and causes to form an illusion.
Sutra: Simultaneous cause and effect (up to) the good and evil of the three times.
Explanation: The seventh consciousness's cause produces illusion, referring to simultaneous cause and effect. For example, as it is said, present actions熏 (xun, to perfume, to influence) seeds, and seeds produce present actions, etc., this is simultaneous cause and effect. Seeds producing each other within their own categories, etc., is the path of sequential cause and effect.
Sutra: All illusions are sentient beings of illusory truth.
Explanation: Regarding those being transformed, the text has two separate meanings. First, explain, then conclude. Above, it has already been explained that those being transformed are like illusions. This is the second part, concluding that those being transformed are like illusions.
Sutra: Great King (up to) as such.
Explanation: This is the second part, concluding that those who can transform are also all illusions.
Sutra: At that time, there were immeasurable (up to) indescribable virtues.
Explanation: Third, it explains the benefits gained by the assembly at that time. The text has three separate meanings. First, it explains gaining the forbearance of subduing, referring to the Three Worthies. Second, those who gain the forbearance of emptiness and non-origination gain two types of forbearance, namely the forbearance of emptiness and the forbearance of non-origination. Each of these is accessible in the Ten Grounds. Finally, 'up to' etc., refers to gaining the path of the grounds. It means that by the power of hearing the teachings, one can gain all the virtues of the First Ground up to the Tenth Ground, it should be known.
Ren Wang Jing Shu (Commentary on the Humane King Sutra), Middle Volume (version)
Ren Wang Jing Shu (Commentary on the Humane King Sutra), Middle Volume (end)
Composed by Śrāmaṇa Yuan Ce of Ximing Temple
Chapter Four on the Two Truths
In order to explain this chapter, there are roughly two meanings. First, explain the chapter name; second, formally explain the text. Explaining the chapter name: There are two types of truth (諦, di): first, conventional truth (世諦, Shidi), referring to conditioned dharmas, which arise from conditions and are false rather than real, hence the name conventional truth. Second, ultimate truth (真諦, Zhendi), the true nature of reality, originally pure, which is real rather than false, hence the name ultimate truth. Or, they are called mundane truth (世俗諦, Shisudi) and supreme truth (勝義諦, Shengyidi). 'World' (世, Shi) refers to hidden, 'mundane' (俗, Su) refers to coarse and manifest. Referring to form, mind, etc., coarse and manifest phenomena, what is hidden is supreme meaning. 'World' is 'mundane', hence the name mundane truth, this is a possessive compound. 'Supreme' (勝, Sheng) refers to supreme wisdom, 'meaning' (義, Yi) refers to the meaning of the object, referring to the principle of suchness, which is the object of supreme wisdom, hence the name supreme truth, this is a dependent compound. All are.
名諦者。如瑜伽說。諦有二義。一如所說相。不捨離義。二由觀此故。到究竟處。故名為諦。如是總名二諦品者。此帶數釋。於此品中。辨二諦義。故名二諦品。
經。爾時(至)有世諦不。
釋曰。第二依文正釋。就內護中。文別有三。初觀空品。明自利行。次教化品。明利他行。后二諦品。明二護所依。上來已釋前二行訖。即此第三二護所依。若依本記。於一品內。大分為三。一問答分別。二諦不二。二白佛言下。問答分別說法不二。三白佛言下。問答法門不二。今解即分為五。初三同前。第四大王七佛下。贊經功德。第五大王此經下。贊名勸持。就初門中。先問后答。問中有三。初兩徴。次雙難。后總結。此即初也。謂王兩徴。謂第一義諦中為有世諦耶。為無世諦耶(不者無也)將欲設難。故作兩徴。
經。若言無者(至)智不應一。
釋曰。第二雙難有無。先無後有。然此二難諸說不同。依本記云。若言無者。凡夫智不應二謂真及俗。若言有者。聖人智即不應一。謂第一義諦智。據理論之。不一不二。若定唯一。凡夫見俗。亦見真故。即應成聖。若依本業經佛母品。有其二問。一問一二。二問有無。答有四重。彼云。二諦法性。為一為二。為有為無。下佛答云。佛子二諦者。世諦有
【現代漢語翻譯】 現代漢語譯本： 『名諦者』，如《瑜伽師地論》所說，『諦』有二個含義：一是『如所說相，不捨離義』，即符合所說的事物本來的樣子，不改變、不偏離；二是『由觀此故，到究竟處』，即通過觀察這個『諦』，可以達到最終的解脫境界，所以稱為『諦』。像這樣總名為『二諦品』，這是帶數字的解釋。在這品中，辨明二諦的意義，所以名為『二諦品』。
經：『爾時』（到）『有世諦不？』
釋曰：第二，依照經文正式解釋。就內護部分來說，經文內容分為三個部分。首先是觀空品，闡明自利的行為；其次是教化品，闡明利他的行為；最後是二諦品，闡明二護所依據的道理。上面已經解釋了前兩種行為。這裡是第三種，即二護所依據的道理。如果按照本記的說法，在一品之內，大致分為三個部分：一是問答分別二諦不二，二是『白佛言』下，問答分別說法不二，三是『白佛言』下，問答法門不二。現在解釋分為五個部分，前三個部分與之前相同。第四是『大王七佛』下，讚歎此經的功德。第五是『大王此經』下，讚歎經名並勸人受持。就第一個部分來說，先是提問，然後是回答。提問中有三個層次：首先是兩次征問，其次是雙重詰難，最後是總結。這裡是第一個層次，即國王兩次征問，即在第一義諦中，是否有世俗諦？還是沒有世俗諦？（『不』表示『沒有』）這是將要設定詰難，所以先作兩次征問。
經：『若言無者』（到）『智不應一。』
釋曰：第二，雙重詰難『有』和『無』。先說『無』的過失，再說『有』的過失。然而，對於這兩種詰難，各種說法不同。按照本記的說法，如果說沒有世俗諦，那麼凡夫的智慧就不應該有二種，即真諦和俗諦。如果說有世俗諦，那麼聖人的智慧就不應該只有一種，即第一義諦的智慧。按照理論來說，應該是不一不二。如果一定說只有一種，那麼凡夫既然能見到世俗諦，也能見到真諦，那就應該成為聖人。如果按照《本業經·佛母品》，有兩種提問：一是問『一』和『二』，二是問『有』和『無』。回答有四重。其中說：『二諦的法性，是一還是二？是有還是無？』下面佛回答說：『佛子，二諦是，世俗諦是有』
【English Translation】 English version: 『The meaning of Truth (Satya)』 as explained in the Yogācārabhūmi-śāstra, 『Truth』 has two meanings: First, 『as the stated appearance, without abandoning the meaning』, which means conforming to the original appearance of the stated thing, without changing or deviating; Second, 『because of observing this, reaching the ultimate place』, which means that by observing this 『Truth』, one can reach the ultimate state of liberation, hence it is called 『Truth』. The general name 『Two Truths Chapter』 is an explanation involving numbers. In this chapter, the meaning of the two truths is clarified, hence it is called 『Two Truths Chapter』.
Sutra: 『At that time』 (to) 『Is there conventional truth (saṃvṛti-satya)?』
Explanation: Second, formally explaining according to the sutra text. Regarding the inner protection part, the content of the text is divided into three parts. First is the Chapter on Observing Emptiness, elucidating the practice of self-benefit; second is the Chapter on Teaching and Transforming, elucidating the practice of benefiting others; and third is the Two Truths Chapter, elucidating the principles on which the two protections are based. The first two practices have already been explained above. This is the third, namely the principles on which the two protections are based. If according to the original record, within one chapter, it is roughly divided into three parts: First, question and answer distinguishing the non-duality of the two truths; second, 『Reporting to the Buddha』, question and answer distinguishing the non-duality of teachings; and third, 『Reporting to the Buddha』, question and answer distinguishing the non-duality of Dharma gates. Now the explanation is divided into five parts, the first three parts are the same as before. Fourth is 『Great King, Seven Buddhas』, praising the merits of this sutra. Fifth is 『Great King, this sutra』, praising the name of the sutra and encouraging people to uphold it. Regarding the first part, first is the question, then the answer. There are three levels in the question: First, two inquiries; second, double refutation; and third, summary. This is the first level, namely the king's two inquiries, that is, in the ultimate truth (paramārtha-satya), is there conventional truth? Or is there no conventional truth? (『Not』 means 『no』). This is to set up a refutation, so first make two inquiries.
Sutra: 『If it is said there is none』 (to) 『Wisdom should not be one.』
Explanation: Second, double refutation of 『existence』 and 『non-existence』. First, the fault of saying 『non-existence』, then the fault of saying 『existence』. However, there are different views on these two refutations. According to the original record, if it is said that there is no conventional truth, then the wisdom of ordinary people should not have two kinds, namely the truth of reality and the truth of convention. If it is said that there is conventional truth, then the wisdom of the saints should not only have one kind, namely the wisdom of ultimate truth. According to the theory, it should be neither one nor two. If it is said that there is only one, then since ordinary people can see the conventional truth, they can also see the ultimate truth, then they should become saints. If according to the Brahmajāla Sūtra, Chapter on the Buddha-Mother, there are two questions: First, asking about 『one』 and 『two』; second, asking about 『existence』 and 『non-existence』. The answer has four levels. Among them, it says: 『The Dharma-nature of the two truths, is it one or two? Is it existent or non-existent?』 The Buddha answers below: 『Buddha-son, the two truths are, conventional truth is existent』.
故不空。無諦空故不有。二常爾故不一。聖照空故不二。有佛無佛。法界不變。法常清凈故不二。諸佛還為凡夫故不空。無無故不有。空實故不一。本際不生故不二。不壞假名諸法相故不空。諸法即非諸法故不有。法非法故不二。非非法故不一。具說如彼。
經。一二之義其事云何。
釋曰。第三總結可知。
經。佛告大王(至)一義二義。
釋曰。第二世尊正答。文別有二。初世尊略答。后七佛下。廣釋前難。略中有三。初贊問有因。次略示義端。后勸發三慧。此即初也。謂王曾問過去七佛。故今能問一二之義。言過去七佛者。一毗婆尸佛前更說一佛。如次第二毗婆尸。第三式佛。第四尸棄。第五毗舍。第六拘那含。第七迦葉(勘)。又解。毗婆尸第一。釋迦文第七。從多為論。故云過去七佛。據實釋迦一佛。即是現在。
經。汝今無(至)一義二義。
釋曰。第二略示義端。謂汝今無聽。我今無說。謂本記云。有聽有說。即是不一。無聽無說。即云不一。即是二諦。一真二俗。不二即是第一義諦。非真非俗。故名第一義諦。一云不一。即是二諦差別義。不二即是二諦無差別義。非謂二諦之外。更立第三諦。雖有兩說。后說為正。不爾應言三諦品也。有作是難。有說有聽。即
為二義。便違上說。二諦為二。聽說皆是俗諦義故。今解不爾。欲遮定執真俗一異。故今分別。隨凡情取二諦定異。隨聖智辨非有差別。非謂聽說別配二諦。
經。王今諦聽(至)如法修行。
釋曰。第三勸發三慧。準上應知。
經。七佛偈如是。
釋曰。自下第二廣釋前難。文別有二。初引七佛偈。以釋一異。后長行中。申今佛說。以通前難。前中有二。初長行發起。后正引頌文。此即初也。
經。無相第一義(至)無自無他作。
釋曰。正引偈文。有八偈半。大分為三。初有三偈。正申二諦。次有三偈。釋一異義。正釋王難。后二偈半。辨世諦虛。結成上義。前中有三。且依本記。初有一偈。明其二諦體俱本有。次一偈文。以三假義。辨二諦有無。后一偈文。遣有無相。以辨二諦。釋初偈中。上半明真本有。謂無相真如。本來自有。無自者。顯人空。無他者。顯法空。又釋無自者無我。無他者無我所。一云。無自者。不從自生。無他者。不從他生。若具應言不共不無因。為存略故。說初二句。雖有三釋。意存初說。下半明俗有。謂因緣法。有佛無佛。本來有之。無自者。有為法上人空理。無他者。有為法上法空理。更有二釋。準上應知。
經。法性本無相(至)三假
【現代漢語翻譯】 現代漢語譯本 有兩種理解方式，這便違背了之前的說法，將二諦（satya-dvaya，真諦和俗諦）視為二者。因為聽說到的都是俗諦（saṁvṛti-satya，世俗諦）的含義。但現在的解釋並非如此，是爲了遮止對真俗一異的固定執著，所以現在才加以分別。隨順凡夫的情感，認為二諦是截然不同的；隨順聖者的智慧，則辨明二諦並非有差別。並非說聽聞和述說分別對應二諦。
經文：大王，現在仔細聽（直到）如法修行。
解釋：第三是勸發聞、思、修三慧（tri-vidha prajñā，三種智慧）。參照前面的內容就應該明白了。
經文：過去七佛（sapta-buddha，過去七位佛陀）的偈頌也是如此。
解釋：從下面開始，第二部分是廣泛地解釋之前的疑問。文義上分為兩部分：首先引用七佛偈，來解釋一異之義；然後用長行文，闡述現在佛陀的說法，來融通之前的疑問。在第一部分中，又分為兩部分：首先是長行發起，然後是正式引用頌文。這裡是第一部分。
經文：無相第一義（直到）無自無他作。
解釋：正式引用偈文，共有八偈半，大體上分為三部分：最初有三偈，正式闡述二諦；其次有三偈，解釋一異之義，正式解釋國王的疑問；最後有二偈半，辨明世俗諦（saṁvṛti-satya，世俗諦）的虛幻，總結成上面的意義。在第一部分中，又分為三部分，且依據本記：最初有一偈，說明二諦的本體都是本來就有的；其次一偈文，用三假之義，辨別二諦的有無；后一偈文，遣除有無之相，來辨別二諦。解釋最初的偈頌中，上半部分說明真諦（paramārtha-satya，勝義諦）本來就有，所謂『無相真如』，本來就是自有的。『無自』，顯示人空（pudgala-śūnyatā，人無我）；『無他』，顯示法空（dharma-śūnyatā，法無我）。又解釋『無自』是沒有我（ātman，自我），『無他』是沒有我所（ātmīya，我所擁有之物）。有一種說法是，『無自』是不從自身產生，『無他』是不從他處產生。如果完整地說，應該說不共、不無因。爲了保留簡略，所以只說最初的兩句。雖然有三種解釋，但意在最初的說法。下半部分說明俗諦是有，所謂因緣法（hetu-pratyaya，因緣和合的法），無論有佛無佛，本來就存在。『無自』，是有為法（saṃskṛta-dharma，有為法）上的人空之理；『無他』，是有為法上的法空之理。還有兩種解釋，參照上面的內容就應該明白了。
經文：法性本無相（直到）三假
【English Translation】 English version There are two ways to understand it, which violates the previous statement, regarding the two truths (satya-dvaya, the truth of reality and the truth of convention) as two separate entities. Because what is heard and spoken of is the meaning of conventional truth (saṁvṛti-satya, the mundane truth). But the current explanation is not like that; it is to prevent fixed attachment to the oneness or difference of the two truths, so now we distinguish them. According to the feelings of ordinary people, the two truths are considered completely different; according to the wisdom of the saints, it is clear that the two truths are not different. It is not that hearing and speaking are separately matched with the two truths.
Sutra: 'King, listen carefully now (until) practice according to the Dharma.'
Explanation: The third is to encourage the three wisdoms of hearing, thinking, and cultivation (tri-vidha prajñā, three kinds of wisdom). It should be understood by referring to the previous content.
Sutra: 'The verses of the Seven Buddhas (sapta-buddha, the seven past Buddhas) are also like this.'
Explanation: From below, the second part is to broadly explain the previous questions. In terms of meaning, it is divided into two parts: first, quoting the verses of the Seven Buddhas to explain the meaning of oneness and difference; then, using prose to elaborate on the current Buddha's teachings to reconcile the previous questions. In the first part, it is further divided into two parts: first, the prose introduction; then, the formal quotation of the verses. This is the first part.
Sutra: 'The first meaning of no-form (until) without self or other making.'
Explanation: Formally quoting the verses, there are eight and a half verses in total, roughly divided into three parts: initially, there are three verses, formally expounding the two truths; secondly, there are three verses, explaining the meaning of oneness and difference, formally explaining the king's question; finally, there are two and a half verses, clarifying the illusion of conventional truth (saṁvṛti-satya, the mundane truth), summarizing the above meaning. In the first part, it is further divided into three parts, and according to the original notes: initially, there is one verse, explaining that the essence of the two truths is originally inherent; secondly, one verse uses the meaning of the three fictions to distinguish the existence and non-existence of the two truths; the last verse eliminates the appearance of existence and non-existence to distinguish the two truths. Explaining the initial verse, the first half explains that the ultimate truth (paramārtha-satya, the ultimate truth) is originally inherent, the so-called 'no-form true thusness' is originally self-existent. 'Without self' shows the emptiness of persons (pudgala-śūnyatā, the absence of self); 'without other' shows the emptiness of phenomena (dharma-śūnyatā, the absence of phenomena). Another explanation is that 'without self' is without self (ātman, ego), 'without other' is without what belongs to self (ātmīya, what is owned by self). One saying is that 'without self' does not arise from itself, 'without other' does not arise from elsewhere. If said completely, it should be said not jointly, not without cause. To preserve brevity, only the initial two sentences are said. Although there are three explanations, the intention is in the initial saying. The second half explains that conventional truth exists, the so-called conditioned phenomena (hetu-pratyaya, phenomena arising from causes and conditions), whether there is a Buddha or not, originally exists. 'Without self' is the principle of the emptiness of persons on conditioned phenomena (saṃskṛta-dharma, conditioned phenomena); 'without other' is the principle of the emptiness of phenomena on conditioned phenomena. There are two other explanations, which should be understood by referring to the above content.
Sutra: 'The nature of Dharma is originally without form (until) three fictions.'
集假有。
釋曰。第二有一行偈。以三假義。立二諦有無。由三假故。無名相中。作名相說。于中三。初之二句。明真無義。次有一句。明有義。後有一句。雙結二諦。皆是假有。言法性本無相者。諸法實性。本來無相。是真無義。第一義空如者。異名重釋。亦名第一義空。亦名真如。諸有本有法者。此明俗諦有義。謂諸有為蘊等諸法。因緣故有。三假集假有者。雙結二諦皆是假立。言三假者。本記云。名相依他。二種假故。立俗諦有。無相無生。一種假故。立真無義。有說一頌。上半明真。下半明俗。言三假者。法受名假。義如上說。
經。無無諦實無(至)有無義如是。
釋曰。第三有一偈。明亡即不二。存即不一。文別有三。初之二句。明真無義。次有一句。顯俗有義。後有一句。雙結有無。言無無諦者。遣名相之有。即是無義。得無名相之有。亦是無義。雙牒兩無。故名無無諦。即此二無。實是無也。故言實無。寂滅第一空者。遣前二無。謂前二無。對有之無。即安立諦。非究竟理。第二句明非安立諦。斷惑證滅。故言寂滅。體即一味真如。故言第一義空。諸法因緣有者。釋俗有義。第四一句。雙結可知。然此三偈。諸說不同。有云。上來三行。初一人空。次一法空。第三雙牒二無。故言
【現代漢語翻譯】 現代漢語譯本： 集假有。
解釋說：第二段有一行偈頌，用三種假有的意義，來建立二諦的有和無。由於三種假有的緣故，在沒有名稱和相狀的事物中，建立名稱和相狀的說法。其中分為三部分。最初的兩句，說明真諦的無的意義。接下來的一句，說明有的意義。最後一句，總結真俗二諦，都是假有。說到『法性本無相』，是指諸法的真實自性，本來沒有相狀，這是真諦的無的意義。『第一義空如』，是不同名稱的重複解釋，也叫做第一義空，也叫做真如。『諸有本有法』，這說明俗諦的有的意義，是指諸如有為的蘊等諸法，因為因緣和合而有。『三假集假有』，總結真俗二諦都是假立的。說到『三假』，本記中說，名假（name provisionality），相依他假（dependent arising provisionality）。兩種假有，建立俗諦的有。無相無生假（no characteristics and no arising provisionality），一種假有，建立真諦的無的意義。有人說這一頌，上半部分說明真諦，下半部分說明俗諦。說到『三假』，法接受名稱是假有，意義如上面所說。
經：無無諦實無（至）有無義如是。
解釋說：第三段有一偈頌，說明泯滅則不二，存在則不一。文句上分為三部分。最初的兩句，說明真諦的無的意義。接下來的一句，顯示俗諦的有的意義。最後一句，總結有和無。說到『無無諦』，遣除名稱和相狀的有，就是無的意義。得到沒有名稱和相狀的有，也是無的意義。兩次重複『無』，所以叫做『無無諦』。這兩種『無』，實際上是無。所以說『實無』。『寂滅第一空』，遣除前面的兩種『無』，說前面的兩種『無』，是相對於『有』的『無』，即是安立諦，不是究竟的道理。第二句說明不是安立諦，斷除迷惑，證得寂滅，所以說『寂滅』。本體就是同一味道的真如，所以說『第一義空』。『諸法因緣有』，解釋俗諦的有的意義。第四句，總結，可以知道。然而這三偈頌，各種說法不同。有人說，上面三行，第一行是人空（emptiness of person），第二行是法空（emptiness of phenomena），第三行是兩次重複『二無』，所以說
【English Translation】 English version: Collection of Provisional Existence.
Explanation: The second section has a verse, using the meaning of three provisionalities to establish the existence and non-existence of the two truths (two truths: conventional truth and ultimate truth). Because of the three provisionalities, names and characteristics are established in things that have no names and characteristics. It is divided into three parts. The first two lines explain the meaning of the non-existence of the ultimate truth. The next line explains the meaning of existence. The last line summarizes both the two truths, which are all provisionally existent. 'The nature of Dharma is originally without characteristics' means that the true nature of all Dharmas is originally without characteristics, which is the meaning of the non-existence of the ultimate truth. 'The ultimate emptiness is like this' is a repeated explanation with different names, also called the ultimate emptiness, also called Suchness (Tathata). 'All existing phenomena originally exist' explains the meaning of the existence of the conventional truth, referring to all conditioned phenomena such as the aggregates (skandhas), which exist because of the combination of causes and conditions. 'The three provisionalities collect provisional existence' summarizes that both the two truths are provisionally established. Speaking of 'three provisionalities', the original record says that name provisionality (nama-prajnapti), dependent arising provisionality (pratitya-samutpada-prajnapti). Two kinds of provisional existence establish the existence of the conventional truth. No characteristics and no arising provisionality (alaksana-anutpada-prajnapti), one kind of provisional existence, establishes the meaning of the non-existence of the ultimate truth. Some say that this verse, the first half explains the ultimate truth, and the second half explains the conventional truth. Speaking of 'three provisionalities', the Dharma receiving a name is provisional existence, and the meaning is as mentioned above.
Sutra: No non-truth is truly non-existent (to) the meaning of existence and non-existence is like this.
Explanation: The third section has a verse, explaining that annihilation is non-dual, and existence is non-one. The sentences are divided into three parts. The first two lines explain the meaning of the non-existence of the ultimate truth. The next line reveals the meaning of the existence of the conventional truth. The last line summarizes existence and non-existence. Speaking of 'no non-truth', eliminating the existence of names and characteristics is the meaning of non-existence. Obtaining the existence without names and characteristics is also the meaning of non-existence. Repeating 'non-existence' twice is called 'no non-truth'. These two kinds of 'non-existence' are actually non-existent. Therefore, it is said 'truly non-existent'. 'Quiescence is the ultimate emptiness' eliminates the previous two kinds of 'non-existence', saying that the previous two kinds of 'non-existence' are 'non-existence' relative to 'existence', which is the established truth, not the ultimate principle. The second line explains that it is not the established truth, cutting off delusion and attaining quiescence, so it is said 'quiescence'. The substance is the same flavor of Suchness, so it is said 'the ultimate emptiness'. 'All Dharmas exist due to causes and conditions' explains the meaning of the existence of the conventional truth. The fourth line, the summary, can be known. However, these three verses have different interpretations. Some say that the above three lines, the first line is the emptiness of person (pudgala-sunyata), the second line is the emptiness of phenomena (dharma-sunyata), and the third line repeats 'two non-existences' twice, so it is said
無無。有說。初偈出二諦體。次偈釋二諦義。后偈雙結二諦有無義。一云。顯其二諦有其三門。一無相因緣二諦門。次偈實假二諦門。后一偈有無二諦門。
經。有無本是二(至)二諦常不即。
釋曰。自下第二有三偈。明一二義。正通王難。文別有三。初之一偈。理智相對。顯非一二。次有一偈。智理相對。遣一異執。後有一偈。智理相對。贊入真義。此即初也。于中上半。舉喻顯法。謂真俗境。本自恒有。如牛兩角。下半明非一二。聖達諸法不離真故。隨相立理。有無並故。
經。解心見不二(至)非二何可得。
釋曰。第二智理相對。遣二一執。謂無分別智。唯證真故。不可執為二。所立道理。有無別故。不可執為一。
經。于解常自一(至)真入第一義。
釋曰。第三智理相對。贊入真義。此無二者。一牒上于解常一義。謂無分別智。證一如來。外無別俗諦。故言通達。此無二。真入第一義。
經。世諦幻化起(至)因緣故誑有。
釋曰。自下第三有兩偈半。辨世諦虛。結成上義。于中有三。初之一偈。總顯世虛。次有一偈。顯能所化虛。後有半偈。結觀歸人。就初偈中。初之一句。顯世諦法。虛如幻起。後有三句。舉喻顯法。喻有三種。一者空華。二者
【現代漢語翻譯】 現代漢語譯本 無無。有說。最初的偈頌闡述了二諦（Two Truths）的本體。第二個偈頌解釋了二諦的含義。最後的偈頌總結了二諦的有無之義。另一種說法是，這三段經文顯示了二諦的三種門徑：第一段是無相因緣二諦門，第二段是實假二諦門，最後一段是有無二諦門。
經：有無本是二（乃至）二諦常不即。
釋曰：下面第二部分有三首偈頌，闡明一和二的含義，正面迴應了國王的疑問。從文義上區分，又分為三部分。第一首偈頌，從理和智的相對關係出發，說明並非一也非二。第二首偈頌，從智和理的相對關係出發，破除執著於一或異的觀念。最後一首偈頌，從智和理的相對關係出發，讚歎進入真如實相的意義。這裡是第一首偈頌。其中上半部分，用比喻來顯示佛法，說明真諦和俗諦的境界，本來就是恒常存在的，就像牛的兩隻角一樣。下半部分說明並非一也非二，聖人通達諸法不離真諦，所以隨順現象而建立道理，有和無同時存在。
經：解心見不二（乃至）非二何可得。
釋曰：第二首偈頌，從智慧和道理的相對關係出發，破除執著於二或一的觀念。因為無分別智，只是證悟真諦，所以不可執著為二。所建立的道理，有和無是不同的，所以不可執著為一。
經：于解常自一（乃至）真入第一義。
釋曰：第三首偈頌，從智慧和道理的相對關係出發，讚歎進入真如實相的意義。這『無二』，是承接上文『于解常一』的意義，說明無分別智，證悟唯一如來，外面沒有其他的俗諦，所以說通達。這『無二』，是真正進入第一義諦。
經：世諦幻化起（乃至）因緣故誑有。
釋曰：下面第三部分有兩首半偈頌，辨明世俗諦的虛幻，總結並完成上面的意義。其中分為三部分。第一首偈頌，總的顯示世俗的虛幻。第二首偈頌，顯示能變化和所變化的虛幻。後面半首偈頌，總結觀行並歸於修行之人。就第一首偈頌中，第一句，顯示世俗諦的法，虛幻如幻化而生起。後面三句，用比喻來顯示佛法。比喻有三種，第一種是空華。
【English Translation】 English version None. Some say that the first verse explains the substance of the Two Truths. The second verse explains the meaning of the Two Truths. The last verse concludes the meaning of existence and non-existence of the Two Truths. Another explanation is that these three passages reveal the three gateways to the Two Truths: the gateway of the Two Truths of non-substantial dependent origination, the gateway of the Two Truths of reality and illusion, and the gateway of the Two Truths of existence and non-existence.
Sutra: Existence and non-existence are fundamentally two (up to) the Two Truths are never identical.
Commentary: The second part below contains three verses, clarifying the meaning of one and two, directly responding to the king's question. From the perspective of the text, it is further divided into three parts. The first verse, from the relative relationship between principle (理) and wisdom (智), explains that it is neither one nor two. The second verse, from the relative relationship between wisdom and principle, dispels the attachment to the notion of one or different. The last verse, from the relative relationship between wisdom and principle, praises the meaning of entering true suchness. This is the first verse. The first half uses metaphors to reveal the Dharma, explaining that the realms of the ultimate truth (真諦) and the conventional truth (俗諦) are inherently and eternally present, just like the two horns of a cow. The second half explains that it is neither one nor two, as the sages understand that all dharmas do not depart from the ultimate truth, thus establishing principles in accordance with phenomena, with existence and non-existence coexisting.
Sutra: Understanding the mind sees non-duality (up to) how can non-duality be obtained?
Commentary: The second verse, from the relative relationship between wisdom and principle, dispels the attachment to the notion of two or one. Because non-discriminating wisdom (無分別智) only realizes the ultimate truth, it cannot be clung to as two. The established principle, existence and non-existence are different, so it cannot be clung to as one.
Sutra: In understanding, it is always self-one (up to) truly entering the first principle.
Commentary: The third verse, from the relative relationship between wisdom and principle, praises the meaning of entering true suchness. This 'non-duality' (無二) continues the meaning of 'always one in understanding' (于解常一), explaining that non-discriminating wisdom realizes the one Tathagata (如來), with no other conventional truth outside, hence the saying 'thoroughly understanding'. This 'non-duality' is truly entering the first principle (第一義諦).
Sutra: Conventional truth arises from illusion (up to) due to conditions, it is deceptively existent.
Commentary: The third part below contains two and a half verses, clarifying the illusion of conventional truth, summarizing and completing the above meaning. It is divided into three parts. The first verse generally reveals the illusion of the conventional. The second verse reveals the illusion of what can transform and what is transformed. The last half verse summarizes the practice and returns to the practitioner. In the first verse, the first sentence reveals that the dharma of conventional truth is illusory like a magical creation. The following three sentences use metaphors to reveal the Dharma. There are three types of metaphors, the first being empty flowers (空華).
樹影。三者第三手(或有本云三首者謬之也)然釋此喻。諸說不同。有說。空華有相無體。喻分別性。樹影托質而起。喻依他性。第三手。相性並無。譬真實性。是安立故。遂是世諦。由因緣故。妄執為有。一云。三喻喻一切法空。故大品等。顯十喻。以說諸法無不皆空。一云。三喻顯所執空。故解深密雲。由所執性。立三無性。會般若云。一切諸法無自性者。依相無自性性說。故知不遣依他亦是空。具如別章。
經。幻化見幻化(至)諦實則皆無。
釋曰。第二顯能所化虛。謂幻化見幻化者。皆非實有。故維摩云。其說法者。無示。其聽法者。無聞無得。諸說不同。準上應知。
經。名為諸佛觀。菩薩觀亦然。
釋曰。第三結觀歸人。如上所說。一二之義。是佛菩薩之所觀也。
經。大王菩薩(至)化眾生。
釋曰。自下第二申今佛說一二之義。文別有二。初明二義。后佛及下。釋其一義。此即二義。謂佛告大王。菩薩摩訶薩。于第一義中。為化眾生。常照二諦。由般若故。常照真諦。不著生死。異於凡夫。由大悲故。常照俗諦。不著涅槃。異於二乘。此即二義。
經。佛及眾生(至)一而無二。
釋曰。自下第二釋其一義。文別有三。一能所化以明一義。二一
【現代漢語翻譯】 現代漢語譯本 樹影。三者第三手（或有版本說是三首，這是錯誤的）。然而解釋這個比喻，各種說法不同。有一種說法是，空華有相而無實體，比喻分別性；樹影依託于實體而生起，比喻依他性；第三手，相和性都沒有，譬喻真實性。這是安立的緣故，於是屬於世俗諦。由於因緣的緣故，錯誤地執著為有。另一種說法是，這三個比喻比喻一切法皆空。所以《大品般若經》等經典，顯示十個比喻，用來說明諸法沒有不空的。還有一種說法是，這三個比喻顯示所執著的是空。所以《解深密經》說，由於所執著性，建立三無性。會合《般若經》說，一切諸法沒有自性，是依據相無自性性說的。所以知道不捨棄依他性也是空。具體內容詳見其他章節。 經文：幻化見幻化（乃至）諦實則皆無。 解釋：第二，顯示能化和所化都是虛幻的。所謂幻化見幻化，都不是真實存在的。所以《維摩詰經》說，說法的人，沒有指示；聽法的人，沒有聽聞也沒有獲得。各種說法不同，參照上面的內容應該可以理解。 經文：名為諸佛觀，菩薩觀亦然。 解釋：第三，總結觀行歸於人。如上面所說的一二之義，是佛和菩薩所觀察的。 經文：大王，菩薩（乃至）化眾生。 解釋：從下面開始，第二部分是闡述現在佛所說的一二之義。文句上分為兩部分。首先闡明二義，然後『佛及下』解釋其一義。這裡就是二義，即佛告訴大王，菩薩摩訶薩，在第一義中，爲了教化眾生，常常照見二諦。由於般若（Prajna，智慧）的緣故，常常照見真諦（Paramārtha-satya，勝義諦），不執著于生死，不同於凡夫。由於大悲（Mahākaruna，偉大的慈悲）的緣故，常常照見俗諦（Saṃvṛti-satya，世俗諦），不執著于涅槃（Nirvana，寂滅），不同於二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）。這就是二義。 經文：佛及眾生（乃至）一而無二。 解釋：從下面開始，第二部分解釋其一義。文句上分為三部分。第一，用能化和所化來說明一義；第二
【English Translation】 English version Tree shadows. The third is the third hand (some versions mistakenly say 'three heads'). However, interpretations of this metaphor vary. One interpretation is that empty flowers have form but no substance, symbolizing the discriminated nature (Parikalpita); tree shadows arise dependent on a substance, symbolizing the dependent nature (Paratantra); the third hand, having neither form nor nature, symbolizes the true nature (Parinispanna). This is due to establishment, thus belonging to conventional truth (Saṃvṛti-satya). Due to conditions, it is falsely perceived as existent. Another interpretation is that these three metaphors symbolize the emptiness of all dharmas. Therefore, the Mahaprajnaparamita Sutra and others reveal ten metaphors to explain that all dharmas are empty. Yet another interpretation is that these three metaphors reveal the emptiness of what is clung to. Therefore, the Saṃdhinirmocana Sutra says that based on the clung-to nature, three non-natures are established. Unifying with the Prajnaparamita Sutra, which says that all dharmas are without self-nature, it is based on the non-self-nature of characteristics. Therefore, it is known that not abandoning the dependent nature is also emptiness. Details are in other chapters. Sutra: Illusions seeing illusions (to) ultimately, all are non-existent. Explanation: Secondly, it reveals that both the transformer and the transformed are illusory. The so-called 'illusions seeing illusions' are not truly existent. Therefore, the Vimalakirti Sutra says that the one who teaches the Dharma has no indication, and the one who listens to the Dharma has no hearing and no attainment. Interpretations vary; understanding should be based on the above. Sutra: Called the contemplation of all Buddhas, the contemplation of Bodhisattvas is also thus. Explanation: Thirdly, it concludes that contemplation returns to people. As mentioned above, the meaning of one and two is what Buddhas and Bodhisattvas contemplate. Sutra: Great King, Bodhisattvas (to) transform sentient beings. Explanation: From below, the second part elaborates on the meaning of one and two as spoken by the Buddha. The text is divided into two parts. First, it clarifies the two meanings, and then 'Buddha and below' explains one of the meanings. Here are the two meanings: the Buddha tells the Great King that Bodhisattva-Mahasattvas, in the ultimate meaning (Paramārtha), constantly illuminate the two truths (Satya) in order to transform sentient beings. Due to wisdom (Prajna), they constantly illuminate the ultimate truth (Paramārtha-satya), not clinging to birth and death, different from ordinary beings. Due to great compassion (Mahākaruna), they constantly illuminate the conventional truth (Saṃvṛti-satya), not clinging to Nirvana, different from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). These are the two meanings. Sutra: Buddhas and sentient beings (to) one and not two. Explanation: From below, the second part explains one of the meanings. The text is divided into three parts. First, it uses the transformer and the transformed to explain the meaning of one; second
切法下。境智相對以明一義。后菩薩下。染凈相對以明一義。就能所中。復分為三。初標。次徴。后釋。此即標宗。謂略答中。無聽無說。為一義也。
經。何以故。
釋曰。次徴。能所既殊。如何言一。
經。以眾生空故(至)得置眾生空。
釋曰。第三釋成一義。隨能所化。俗相雖殊。而空理一。由斯所化。能化亦空。能所俱空。是其一義。
經。以一切法空故空空。
釋曰。第二境智相對。以明一義。文別有三。初標。次徴后釋。此即標宗。且依一門。辨一切法。不出境智皆空。故言空空。
經。何以故。
釋曰。徴。境智既殊。空應非一。
經。般若無相。二諦虛空。
釋曰。第三成一義。文別有二。初正釋一義。后般若下。逐難重釋。此即初也。謂般若對境。無能取所取相故空。二諦于第一義。無差別故空。是故般若二諦。一而無二。
經。般若空(至)無他相故。
釋曰。第二逐難重釋。所以者何。一切法空相。顯可知。般若空相。有何差別。是故偏說般若空相。文別有二。初依諸位。顯體空相。后依佛果。顯用空相。此即初也。謂般若空。從於生死十二緣生位。乃至涅槃一切智位。無人相故無自相。無法相故無他相。即以
【現代漢語翻譯】 現代漢語譯本 切法下。境智相對以明一義。——在切法（一種修行方法）之後，通過境（所觀之境）和智（能觀之智）的相對關係來闡明『一』的意義。 后菩薩下。染凈相對以明一義。——在菩薩之後，通過染（染污）和凈（清凈）的相對關係來闡明『一』的意義。 就能所中。復分為三。初標。次徴。后釋。——就能（能動者）和所（所動者）的關係中，又分為三個部分：首先是標示，其次是提問，最後是解釋。 此即標宗。謂略答中。無聽無說。為一義也。——這便是標示宗旨，即在簡略的回答中，沒有聽者和說者，這便是『一』的意義。
經。何以故。——經文：為什麼呢？
釋曰。次徴。能所既殊。如何言一。——解釋說：這是提問。能和所既然不同，如何說是『一』呢？
經。以眾生空故(至)得置眾生空。——經文：因為眾生是空的，所以才能安立眾生空。
釋曰。第三釋成一義。隨能所化。俗相雖殊。而空理一。由斯所化。能化亦空。能所俱空。是其一義。——解釋說：這是第三部分，解釋併成就『一』的意義。隨著能化（能教化者）和所化（被教化者）的不同，世俗的表象雖然不同，但是空的道理卻是一樣的。因此，所化是空的，能化也是空的。能和所都是空的，這就是『一』的意義。
經。以一切法空故空空。——經文：因為一切法都是空的，所以空也是空的（空空）。
釋曰。第二境智相對。以明一義。文別有三。初標。次徴后釋。——解釋說：這是第二部分，通過境（所觀之境）和智（能觀之智）的相對關係來闡明『一』的意義。文章分為三個部分：首先是標示，其次是提問，最後是解釋。 此即標宗。且依一門。辨一切法。不出境智皆空。故言空空。——這便是標示宗旨。暫且依據一個法門來辨析一切法，都離不開境和智都是空的，所以說空空。
經。何以故。——經文：為什麼呢？
釋曰。徴。境智既殊。空應非一。——解釋說：這是提問。境和智既然不同，空應該不是『一』。
經。般若無相。二諦虛空。——經文：般若（prajna，智慧）沒有相，二諦（two truths，兩種真理：世俗諦和勝義諦）是虛空的。
釋曰。第三成一義。文別有二。初正釋一義。后般若下。逐難重釋。——解釋說：這是第三部分，成就『一』的意義。文章分為兩個部分：首先是正面解釋『一』的意義，然後在『般若』之後，根據疑問重新解釋。 此即初也。謂般若對境。無能取所取相故空。二諦于第一義。無差別故空。是故般若二諦。一而無二。——這是第一部分。意思是說，般若面對所觀之境，沒有能取和所取的相，所以是空的。二諦在第一義（ultimate truth，終極真理）上，沒有差別，所以是空的。因此，般若和二諦，是一而不是二。
經。般若空(至)無他相故。——經文：般若空，乃至沒有他相的緣故。
釋曰。第二逐難重釋。所以者何。一切法空相。顯可知。般若空相。有何差別。——解釋說：這是第二部分，根據疑問重新解釋。為什麼呢？一切法空的相，顯而易見。般若空的相，有什麼差別呢？ 是故偏說般若空相。文別有二。初依諸位。顯體空相。后依佛果。顯用空相。——所以偏重說明般若空的相。文章分為兩個部分：首先是依據各種位次，顯示體（本質）空的相；然後是依據佛果（Buddhahood，成佛的果位），顯示用（作用）空的相。 此即初也。謂般若空。從於生死十二緣生位。乃至涅槃一切智位。無人相故無自相。無法相故無他相。——這是第一部分。意思是說，般若空，從生死十二緣生位，乃至涅槃一切智位，因為沒有人相，所以沒有自相；因為沒有法相，所以沒有他相。即以
English version Following the 'cutting' method (a type of practice). The relativity of object and wisdom clarifies the meaning of 'one'. Following the Bodhisattva. The relativity of defilement and purity clarifies the meaning of 'one'. Regarding the relationship between the 'able' and the 'able to be', it is further divided into three parts: first, the indication; second, the inquiry; and third, the explanation. This is the indication of the principle, meaning that in the brief answer, there is no listener and no speaker, which is the meaning of 'one'.
Sutra: Why is that?
Explanation: This is the inquiry. Since the 'able' and the 'able to be' are different, how can they be said to be 'one'?
Sutra: Because sentient beings are empty, therefore the emptiness of sentient beings can be established.
Explanation: This is the third part, explaining and accomplishing the meaning of 'one'. According to the 'able to transform' and the 'able to be transformed', although the worldly appearances are different, the principle of emptiness is the same. Therefore, what is transformed is empty, and what transforms is also empty. Both the 'able' and the 'able to be' are empty, which is the meaning of 'one'.
Sutra: Because all dharmas (phenomena) are empty, therefore emptiness is empty (emptiness of emptiness).
Explanation: This is the second part, clarifying the meaning of 'one' through the relativity of object and wisdom. The text is divided into three parts: first, the indication; second, the inquiry; and third, the explanation. This is the indication of the principle. For now, based on one dharma gate, all dharmas are distinguished, and they do not go beyond the emptiness of both object and wisdom. Therefore, it is said that emptiness is empty.
Sutra: Why is that?
Explanation: This is the inquiry. Since object and wisdom are different, emptiness should not be 'one'.
Sutra: Prajna (wisdom) has no characteristics, and the two truths (conventional truth and ultimate truth) are empty.
Explanation: This is the third part, accomplishing the meaning of 'one'. The text is divided into two parts: first, the direct explanation of the meaning of 'one'; and second, following 'prajna', a re-explanation based on the questions. This is the first part. It means that prajna, facing the object, has no characteristics of 'able to grasp' and 'able to be grasped', so it is empty. The two truths have no difference in the ultimate truth, so they are empty. Therefore, prajna and the two truths are one and not two.
Sutra: Prajna is empty, up to the reason of having no other characteristics.
Explanation: This is the second part, re-explaining based on the questions. Why is that? The characteristic of the emptiness of all dharmas is obvious and easily known. What is the difference in the characteristic of the emptiness of prajna? Therefore, the characteristic of the emptiness of prajna is particularly explained. The text is divided into two parts: first, based on the various positions, the characteristic of the emptiness of essence is revealed; and second, based on the fruit of Buddhahood, the characteristic of the emptiness of function is revealed. This is the first part. It means that prajna is empty, from the position of the twelve links of dependent origination in samsara (cycle of birth and death) to the position of omniscient wisdom in nirvana (liberation), because there is no characteristic of person, there is no self-characteristic; because there is no characteristic of dharma, there is no other-characteristic. That is to say,
【English Translation】 English version Following the 'cutting' method (a type of practice). The relativity of object and wisdom clarifies the meaning of 'one'. Following the Bodhisattva. The relativity of defilement and purity clarifies the meaning of 'one'. Regarding the relationship between the 'able' and the 'able to be', it is further divided into three parts: first, the indication; second, the inquiry; and third, the explanation. This is the indication of the principle, meaning that in the brief answer, there is no listener and no speaker, which is the meaning of 'one'.
Sutra: Why is that?
Explanation: This is the inquiry. Since the 'able' and the 'able to be' are different, how can they be said to be 'one'?
Sutra: Because sentient beings are empty, therefore the emptiness of sentient beings can be established.
Explanation: This is the third part, explaining and accomplishing the meaning of 'one'. According to the 'able to transform' and the 'able to be transformed', although the worldly appearances are different, the principle of emptiness is the same. Therefore, what is transformed is empty, and what transforms is also empty. Both the 'able' and the 'able to be' are empty, which is the meaning of 'one'.
Sutra: Because all dharmas (phenomena) are empty, therefore emptiness is empty (emptiness of emptiness).
Explanation: This is the second part, clarifying the meaning of 'one' through the relativity of object and wisdom. The text is divided into three parts: first, the indication; second, the inquiry; and third, the explanation. This is the indication of the principle. For now, based on one dharma gate, all dharmas are distinguished, and they do not go beyond the emptiness of both object and wisdom. Therefore, it is said that emptiness is empty.
Sutra: Why is that?
Explanation: This is the inquiry. Since object and wisdom are different, emptiness should not be 'one'.
Sutra: Prajna (wisdom) has no characteristics, and the two truths (conventional truth and ultimate truth) are empty.
Explanation: This is the third part, accomplishing the meaning of 'one'. The text is divided into two parts: first, the direct explanation of the meaning of 'one'; and second, following 'prajna', a re-explanation based on the questions. This is the first part. It means that prajna, facing the object, has no characteristics of 'able to grasp' and 'able to be grasped', so it is empty. The two truths have no difference in the ultimate truth, so they are empty. Therefore, prajna and the two truths are one and not two.
Sutra: Prajna is empty, up to the reason of having no other characteristics.
Explanation: This is the second part, re-explaining based on the questions. Why is that? The characteristic of the emptiness of all dharmas is obvious and easily known. What is the difference in the characteristic of the emptiness of prajna? Therefore, the characteristic of the emptiness of prajna is particularly explained. The text is divided into two parts: first, based on the various positions, the characteristic of the emptiness of essence is revealed; and second, based on the fruit of Buddhahood, the characteristic of the emptiness of function is revealed. This is the first part. It means that prajna is empty, from the position of the twelve links of dependent origination in samsara (cycle of birth and death) to the position of omniscient wisdom in nirvana (liberation), because there is no characteristic of person, there is no self-characteristic; because there is no characteristic of dharma, there is no other-characteristic. That is to say,
人法二空。而為體相。
經。五眼成就時見無所見。
釋曰。第二謂依佛果。顯用空相。文別有二。初明無見用。后明無受用。此即初也。五眼成就時者。總舉五眼。意取后三。肉天二眼。非般若故。三眼見時。無能見相。即是空義。
經。行亦不受(至)一切法亦不受。
釋曰。第二明無受用。言不受者。不執著義。不受有四。一行。謂著行。二不行。謂不著行。三非行非不行。即是無記行。四不受一切法。此明三眼。於四境中。皆不執著。無執著用。故說為空。此皆空故。亦是一義。
經。菩薩未成佛時(至)以煩惱為菩提。
釋曰。第三染凈相對。以釋一義。文別有三。初標。次徴。后釋。此即初也。染謂煩惱。是生死根本。凈謂菩提。為涅槃本。如斯二種。用空為性。以未悟時。迷菩提性。故為煩惱。至已悟時。覺煩惱性即是菩提。
經。何以故。
釋曰。次徴。謂染凈乖違。如何成一。
經。于第一義(至)一切法如故。
釋曰。第三釋成一義。有其二因。一遮。二表。謂第一義中。無染凈相。故言無二。一切諸法。皆悉如故。是一空義。依本記。有九種義。以釋不二。恐繁不述。
經。白佛言(至)而行諸法相。
釋曰。自
【現代漢語翻譯】 現代漢語譯本 人法二空，而為體相。
經：五眼成就時見無所見。
釋曰：第二謂依佛果，顯用空相。文別有二。初明無見用，后明無受用。此即初也。五眼成就時者，總舉五眼（肉眼、天眼、慧眼、法眼、佛眼）。意取后三（慧眼、法眼、佛眼）。肉天二眼，非般若（智慧）故。三眼見時，無能見相，即是空義。
經：行亦不受（至）一切法亦不受。
釋曰：第二明無受用。言不受者，不執著義。不受有四：一行，謂著行；二不行，謂不著行；三非行非不行，即是無記行；四不受一切法。此明三眼，於四境中，皆不執著。無執著用，故說為空。此皆空故，亦是一義。
經：菩薩未成佛時（至）以煩惱為菩提。
釋曰：第三染凈相對，以釋一義。文別有三。初標，次徴，后釋。此即初也。染謂煩惱，是生死根本。凈謂菩提（覺悟），為涅槃（寂滅）本。如斯二種，用空為性。以未悟時，迷菩提性，故為煩惱。至已悟時，覺煩惱性即是菩提。
經：何以故？
釋曰：次徴。謂染凈乖違，如何成一？
經：于第一義（至）一切法如故。
釋曰：第三釋成一義。有其二因。一遮，二表。謂第一義中，無染凈相，故言無二。一切諸法，皆悉如故，是一空義。依本記，有九種義，以釋不二。恐繁不述。
經：白佛言（至）而行諸法相。
釋曰：自
【English Translation】 English version Both persons and dharmas are empty, and this is their substance and form.
Sutra: When the five eyes are perfected, one sees without seeing.
Explanation: The second refers to relying on the Buddha fruit to reveal the aspect of emptiness in its function. The text is divided into two parts: first, explaining the function of non-seeing; second, explaining the function of non-receiving. This is the first part. 'When the five eyes are perfected' refers to all five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye). It intends to take the latter three (wisdom eye, dharma eye, Buddha eye). The flesh eye and heavenly eye are not prajna (wisdom). When the three eyes see, there is no aspect of seeing, which is the meaning of emptiness.
Sutra: Actions are also not received (to) all dharmas are also not received.
Explanation: The second explains the function of non-receiving. 'Not receiving' means not being attached. There are four types of non-receiving: first, actions, meaning being attached to actions; second, non-actions, meaning not being attached to actions; third, neither actions nor non-actions, which are neutral actions; fourth, not receiving all dharmas. This explains that the three eyes are not attached to any of the four realms. Because there is no attachment in their function, it is said to be empty. Because all of this is empty, it is also one meaning.
Sutra: When a Bodhisattva has not yet become a Buddha (to) taking afflictions as Bodhi.
Explanation: The third uses the relativity of defilement and purity to explain one meaning. The text is divided into three parts: first, stating; second, questioning; third, explaining. This is the first part. Defilement refers to afflictions, which are the root of birth and death. Purity refers to Bodhi (enlightenment), which is the root of Nirvana (liberation). These two use emptiness as their nature. Because one is deluded about the nature of Bodhi when not enlightened, it becomes afflictions. When one is enlightened, one realizes that the nature of afflictions is Bodhi.
Sutra: Why is that?
Explanation: The second is questioning. It means that defilement and purity are contradictory, how can they become one?
Sutra: In the ultimate meaning (to) all dharmas are as they are.
Explanation: The third explains how they become one meaning. There are two causes: first, negation; second, affirmation. It means that in the ultimate meaning, there is no aspect of defilement and purity, therefore it is said to be not two. All dharmas are all as they are, which is one meaning of emptiness. According to the original record, there are nine meanings to explain non-duality. Fearing complexity, they are not described.
Sutra: He said to the Buddha (to) and practice the aspects of all dharmas.
Explanation: From
下第二問答分別說法不二。于中有二。先問。后答。此即問也。此問意云。若一切法如如中無文字。云何諸佛。依于文字。行諸法相。
經。大王(至)論議如。
釋曰。第二如來正答。文別有二。初明說空。即是利他。后明修空。是自利空。前中有三。初別明十二部空。次是名味下。總辨教空。后若取者。顯不行空。言法輪者。法輪有二。一教。二行。此中說教。以為法輪。言法本如等者。列十二部經。然十二名。諸教不同。自有經文。唯梵非翻。如深密解脫經第三卷。所謂修多羅．祇夜．和伽羅那．伽陀．憂陀那．尼陀那．阿婆陀那．伊帝憂多伽．阇多伽．毗佛略．阿浮陀檀摩．憂波提舍。自有經文。唯翻非梵。如解深密經第三卷。所謂契經．應誦．記別．諷誦．自說．因緣．譬喻．本事．本生．方廣．希法．論議．自有經文。梵翻雜用。如法華第一卷。所謂修多羅．伽陀．本事．本生．未曾有．因緣．譬喻．並祇夜．優波提舍等。所以如是諸本異者。諸代翻譯。意樂別故。深密解脫。與解深密。同本譯別。如是等義。具如別章。今云法本如等者。一梵音修多羅。此云法本。釋有二義。一教為理本。二總為別本。二祇夜。此云重誦。誦前長行。三和伽羅那。此云受記。受佛記別。四伽陀。此云不誦偈
【現代漢語翻譯】 現代漢語譯本 下面是第二個問答，分別闡述了不二之理。其中分為兩部分：先是提問，然後是回答。這裡是提問的部分。提問的含義是：如果一切法在如如（Tathata，真如實性）中沒有文字，那麼諸佛（Buddhas）如何依據文字來修行諸法之相（Dharma-lakshana，法的表相）？
經文：大王（Maharaja）……論議如。
解釋：第二個部分是如來（Tathagata）正式的回答。從文義上可以分為兩部分：首先闡明空性（Sunyata），這是利他（altruism）；然後闡明修習空性，這是自利（self-benefit）的空性。在第一部分中，又分為三個部分：首先分別闡明十二部經的空性；其次是『名味下』，總括地辨析教法的空性；最後是『若取者』，顯示不修行空性。所說的法輪（Dharmachakra）有兩種：一是教法（Doctrine），二是修行（Practice）。這裡說的是教法，作為法輪。所說的『法本如等』，列舉了十二部經。然而，十二部經的名稱，在各種經典中有所不同。有些經文只有梵文（Sanskrit）而沒有翻譯，如《深密解脫經》第三卷，即修多羅（Sutra，契經）、祇夜（Geya，應頌）、和伽羅那（Vyakarana，記別）、伽陀（Gatha，諷頌）、憂陀那（Udana，自說）、尼陀那（Nidana，因緣）、阿婆陀那（Avadana，譬喻）、伊帝憂多伽（Itivrttaka，本事）、阇多伽（Jataka，本生）、毗佛略（Vaipulya，方廣）、阿浮陀檀摩（Adbhuta-dharma，未曾有法）、憂波提舍（Upadesha，論議）。有些經文只有翻譯而沒有梵文，如《解深密經》第三卷，即契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。有些經文梵文和翻譯混合使用，如《法華經》第一卷，即修多羅、伽陀、本事、本生、未曾有、因緣、譬喻、並祇夜、優波提舍等。之所以出現這些經典不同的情況，是因為各個時代的翻譯者，意趣和喜好不同。《深密解脫經》和《解深密經》，是同一個梵文版本的不同翻譯。這些意義，詳細地記載在其他章節中。現在所說的『法本如等』，一是梵文修多羅，這裡翻譯為『法本』，有兩種解釋：一是教法是真理的根本，二是總說是別說的根本。二是祇夜，這裡翻譯為『重誦』，是重誦前面的長行。三是和伽羅那，這裡翻譯為『受記』，是接受佛的記別。四是伽陀，這裡翻譯為『不誦偈』。
【English Translation】 English version The following is the second question and answer, which separately explain the non-duality. It is divided into two parts: first the question, then the answer. This is the question. The meaning of the question is: If all dharmas (phenomena) have no words in Tathata (suchness), how do all Buddhas rely on words to practice the characteristics of all dharmas (Dharma-lakshana)?
Sutra: Maharaja (Great King)... like the discussion.
Explanation: The second part is the Tathagata's formal answer. From the meaning of the text, it can be divided into two parts: first, clarifying emptiness (Sunyata), which is altruism; then, clarifying the practice of emptiness, which is self-benefiting emptiness. In the first part, it is further divided into three parts: first, separately clarifying the emptiness of the twelve divisions of scriptures; second, 'below name and taste', comprehensively analyzing the emptiness of the teachings; and finally, 'if taken', showing the non-practice of emptiness. The Dharma wheel (Dharmachakra) that is spoken of has two types: one is the doctrine, and the other is practice. Here, the doctrine is spoken of as the Dharma wheel. The 'Dharma root like' that is spoken of lists the twelve divisions of scriptures. However, the names of the twelve divisions of scriptures differ in various scriptures. Some scriptures only have Sanskrit and no translation, such as the third volume of the Sandhinirmocana Sutra, namely Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhuta-dharma, Upadesha. Some scriptures only have translation and no Sanskrit, such as the third volume of the Sandhinirmocana Sutra, namely Sutra, Responsive Verses, Prophecies, Verses, Self-utterances, Causes and Conditions, Parables, Previous Deeds, Birth Stories, Extensive Teachings, Marvellous Teachings, Discussions. Some scriptures use a mixture of Sanskrit and translation, such as the first volume of the Lotus Sutra, namely Sutra, Gatha, Previous Deeds, Birth Stories, Unprecedented Teachings, Causes and Conditions, Parables, Geya, Upadesha, etc. The reason why these scriptures appear differently is because the translators of each era have different interests and preferences. The Deep Secret Liberation Sutra and the Sandhinirmocana Sutra are different translations of the same Sanskrit version. These meanings are recorded in detail in other chapters. Now, the 'Dharma root like' that is spoken of, first is the Sanskrit Sutra, which is translated here as 'Dharma root', and there are two explanations: one is that the doctrine is the root of truth, and the second is that the general statement is the root of the specific statement. Second is Geya, which is translated here as 'repeated recitation', which is the repeated recitation of the preceding prose. Third is Vyakarana, which is translated here as 'receiving prophecy', which is receiving the Buddha's prophecy. Fourth is Gatha, which is translated here as 'non-recitation verse'.
。亦名諷誦。不誦長行。五憂陀那。此云無問自說。六尼陀那。此云因緣。亦名調伏。由彼廣明制戒緣起。故名戒經。七阿婆陀那。此云譬喻。八伊帝憂多伽。此云法界。亦名本生。界是生義。九阇多伽。此云本事。十毗佛略。此云方廣(勘)。十一阿浮陀檀摩。此云未曾有。十二憂波提舍。此云論議。如是十二。皆云如者。如是空義。
經。是名味句(至)一切如。
釋曰。第二總辨教空。若依本記。有其四義。故本記云。二結成有四。一名味句。是應說。二音聲。是正說。三果報。是能說。四一切如。即是依說。依此真如理。而說法。實無法可說也。今解不爾。此即第二總辨教體空。然出教體。諸說不同。有處說名等為體。有處說聲。有處合說。具如別章。今依此經。名句文身及聲為體。故前觀空品云。佛說句文聲。而今所說名味句音聲果者。名等是假。聲體是實。依實聲上。假立名等。故言聲果。如是文字記句。皆是如也。
經。若取文字者。不行空也。
釋曰。第三不行空。謂若依文字。不悟如者。如諸部等。不行空也。
經。大王如如文字。修諸佛智母。
釋曰。第二修空。若依本記。第二修學空有五。第一能修。第二所修。第三本性。第四如理修。第五結成。一能
【現代漢語翻譯】 亦名諷誦（Yì míng fěng sòng）。不誦長行。五憂陀那（Wǔ yōu tuó nā）。此云無問自說。六尼陀那（Liù ní tuó nā）。此云因緣，亦名調伏。由彼廣明制戒緣起，故名戒經。七阿婆陀那（Qī ā pó tuó nā）。此云譬喻。八伊帝憂多伽（Bā yī dì yōu duō qié）。此云法界，亦名本生。界是生義。九阇多伽（Jiǔ shé duō qié）。此云本事。十毗佛略（Shí pí fó lüè）。此云方廣。十一阿浮陀檀摩（Shí yī ā fú tuó tán mó）。此云未曾有。十二憂波提舍（Shí èr yōu bō tí shě）。此云論議。如是十二，皆云如者，如是空義。 經。是名味句（shì míng wèi jù）(至)一切如。 釋曰。第二總辨教空。若依本記，有其四義。故本記云：二結成有四。一名味句，是應說。二音聲，是正說。三果報，是能說。四一切如，即是依說。依此真如理，而說法，實無法可說也。今解不爾。此即第二總辨教體空。然出教體，諸說不同。有處說名等為體，有處說聲，有處合說。具如別章。今依此經，名句文身及聲為體。故前觀空品云：佛說句文聲。而今所說名味句音聲果者，名等是假，聲體是實。依實聲上，假立名等。故言聲果。如是文字記句，皆是如也。 經。若取文字者，不行空也。 釋曰。第三不行空。謂若依文字，不悟如者，如諸部等，不行空也。 經。大王如如文字，修諸佛智母。 釋曰。第二修空。若依本記，第二修學空有五。第一能修，第二所修，第三本性，第四如理修，第五結成。一能
【English Translation】 Also known as 'recitation' (fěng sòng). It does not recite long passages. Fifth, 'Udana' (Wǔ yōu tuó nā), which means 'unasked for saying'. Sixth, 'Nidana' (Liù ní tuó nā), which means 'causation', also known as 'discipline'. Because it extensively explains the origins of precepts, it is called the 'Discipline Sutra'. Seventh, 'Avadana' (Qī ā pó tuó nā), which means 'parable'. Eighth, 'Itivrttaka' (Bā yī dì yōu duō qié), which means 'the realm of Dharma', also known as 'original birth'. 'Realm' means 'birth'. Ninth, 'Jataka' (Jiǔ shé duō qié), which means 'previous lives'. Tenth, 'Vaipulya' (Shí pí fó lüè), which means 'extensive'. Eleventh, 'Adbhuta-dharma' (Shí yī ā fú tuó tán mó), which means 'unprecedented'. Twelfth, 'Upadesha' (Shí èr yōu bō tí shě), which means 'treatise'. These twelve, all called 'Thus', 'Thus' means 'emptiness'. Sutra: This is called 'name, taste, and phrase' (shì míng wèi jù) (to) 'all are Thus'. Explanation: The second part generally discusses the emptiness of teachings. According to the original notes, there are four meanings. Therefore, the original notes say: 'The second conclusion has four aspects. First, 'name, taste, and phrase', which should be spoken. Second, 'sound', which is the correct speech. Third, 'retribution', which is the ability to speak. Fourth, 'all are Thus', which is based on speech. Based on this true Thusness principle, the Dharma is spoken, but there is actually nothing that can be spoken.' The current interpretation is not like this. This is the second part that generally discusses the emptiness of the teaching body. However, the various theories on the teaching body differ. Some places say that names, etc., are the body; some places say sound; some places say both together. It is fully explained in separate chapters. Now, according to this sutra, names, phrases, words, and sound are the body. Therefore, the previous 'Contemplation on Emptiness' chapter says: 'The Buddha speaks of phrases, words, and sound.' And what is now said about 'name, taste, phrase, sound, and result' is that names, etc., are provisional, and the body of sound is real. Based on the real sound, names, etc., are provisionally established. Therefore, it is called 'sound result'. Thus, words, records, and phrases are all Thus. Sutra: If one grasps the words, one does not practice emptiness. Explanation: The third is 'not practicing emptiness'. It means that if one relies on words and does not realize Thusness, like various schools, one does not practice emptiness. Sutra: Great King, like the Thusness of words, cultivate the mother of all Buddhas' wisdom. Explanation: The second is 'cultivating emptiness'. According to the original notes, the second 'learning emptiness' has five aspects. First, the ability to cultivate; second, what is cultivated; third, the original nature; fourth, cultivating according to reason; fifth, conclusion. One ability
修之智。修如如佛母。能生佛故名智母。二所修正是佛母。即薩婆若。即一切智。有三義。一眾生性。譬如意珠。所須皆能成就。二眾生根。譬如清水。影和潤清。如慈悲心。三眾生智。譬如虛空。于如如不轉不異。性是不改義。所求竟得。是不改。也根是能生義。能生慈悲。利益一切眾生。第三明本性以為母。未得佛時。以當佛為智母。若得佛時。即薩婆若。是一切智。諸佛未成佛時。名自性。即是隱為如來藏。后修得佛。解脫道時。性顯為法身。即薩婆若。覺顯本性。名修者為化。為化能顯本佛。故名智母。未得為性者。未得時但有本性。故名性佛性。若道中引出佛性。果即涅槃。即至果佛性也。未來得通二性。已得唯是涅槃性。三乘有三種三乘。一乘三乘者。樹王佛是小中大乘。緣覺中。聲聞小中小。同觀四諦故。次大乘三乘。一回向聲聞緣覺。觀如得人無我空為二。地前菩薩同觀如。得入見無我空故大若相望者。迴向聲聞緣覺為內。大乘內。外小中寂靜聲聞緣覺為外。大乘外也。第三就初地后為三者。初地名見。二地至七地為修。八地至佛地為究竟地。若取大望小乘。同觀四諦。皆名為小。若小望大。同緣如如。皆名為大。據修習雖有三乘。論其本性。皆不生滅。一切眾生。以此為覺性者。通結本性義。分為
【現代漢語翻譯】 現代漢語譯本： 修之智。修習如如佛母（Tathata Buddhamatri，指證悟實相的智慧），因為能生出佛陀，所以名為智母。二，所修習的正是佛母，即薩婆若（Sarvajna，一切智），也就是一切智慧。這有三重含義：一，眾生本性，譬如如意寶珠，所有需求都能成就。二，眾生根基，譬如清水，影子和諧潤澤清澈，如同慈悲心。三，眾生智慧，譬如虛空，對於如如（Tathata，真如實相）不改變也不相異。『性』是不改變的含義，所求最終能夠得到，是不改變。『根』是能夠產生的含義，能夠產生慈悲，利益一切眾生。第三，闡明本性作為母親。未證得佛果時，以當來成佛的本性作為智母。如果證得佛果時，就是薩婆若，是一切智慧。諸佛未成佛時，名為自性，也就是隱藏的如來藏（Tathagatagarbha，如來藏）。後來通過修行證得佛果，解脫道時，自性顯現為法身（Dharmakaya，法身），也就是薩婆若。覺悟顯現本性，名為修習者爲了教化，爲了教化能夠顯現本來的佛性，所以名為智母。未證得為『性』者，未證得時只有本性，所以名為性佛性。如果在修道中引導出佛性，結果就是涅槃（Nirvana，涅槃），也就是到達果位的佛性。未來證得通達二種自性，已經證得的唯有涅槃自性。三乘（Triyana，三乘）有三種三乘。一乘（Ekayana，一乘）三乘者，樹王佛（Tree King Buddha）是小乘中的大乘。緣覺（Pratyekabuddha，緣覺）是小乘中的小乘，因為共同觀察四諦（Four Noble Truths，四聖諦）。其次是大乘三乘，一，迴向聲聞（Sravaka，聲聞）、緣覺。觀察如如，證得人無我空（Anatta-sunyata，人無我空）為二。地前菩薩（Bodhisattva，菩薩）共同觀察如如，證得進入見到人無我空，所以大。如果相互比較，迴向聲聞、緣覺為內，大乘內，外，小乘中寂靜聲聞、緣覺為外，大乘外。第三，就初地后為三者，初地名為見，二地至七地為修，八地至佛地為究竟地。如果取大乘來看小乘，共同觀察四諦，都名為小。如果小乘來看大乘，共同緣于如如，都名為大。根據修習雖然有三乘，論及其本性，都不生不滅。一切眾生，以此作為覺性者，通盤總結本性的含義，分為
【English Translation】 English version: The wisdom of cultivation. Cultivating the Tathata Buddhamatri (the wisdom of realizing the true nature of reality), because it can give birth to Buddhas, it is called the Wisdom Mother. Second, what is cultivated is precisely the Buddhamatri, which is Sarvajna (all-knowing), that is, all wisdom. This has three meanings: first, the nature of sentient beings, like a wish-fulfilling jewel, can fulfill all needs. Second, the roots of sentient beings, like clear water, the reflection is harmonious, moist, and clear, like a compassionate heart. Third, the wisdom of sentient beings, like space, does not change or differ from Tathata (true suchness). 'Nature' means unchanging, and what is sought can ultimately be obtained, which is unchanging. 'Root' means capable of producing, capable of producing compassion, benefiting all sentient beings. Third, clarifying the inherent nature as the mother. Before attaining Buddhahood, the nature of becoming a Buddha in the future is taken as the Wisdom Mother. If Buddhahood is attained, it is Sarvajna, all wisdom. When Buddhas have not yet attained Buddhahood, it is called self-nature, which is the hidden Tathagatagarbha (Buddha-nature). Later, through cultivation, Buddhahood is attained, and at the time of the path of liberation, self-nature manifests as Dharmakaya (Dharma body), which is Sarvajna. Enlightenment reveals the inherent nature, and the cultivator is called the one who transforms. For the sake of transformation, the original Buddha-nature can be revealed, so it is called the Wisdom Mother. Those who have not attained 'nature', when not attained, only have inherent nature, so it is called nature Buddha-nature. If Buddha-nature is guided out during cultivation, the result is Nirvana (liberation), which is reaching the Buddha-nature of the fruit. In the future, attaining will penetrate both natures, and what has already been attained is only the Nirvana nature. The Triyana (Three Vehicles) has three types of Three Vehicles. The Ekayana (One Vehicle) Three Vehicles, Tree King Buddha is the Great Vehicle within the Small Vehicle. Pratyekabuddha (Solitary Realizer) is the Small Vehicle within the Small Vehicle, because they commonly observe the Four Noble Truths. Next is the Great Vehicle Three Vehicles, one, dedicating to Sravaka (Hearer), Pratyekabuddha. Observing Tathata, realizing Anatta-sunyata (selflessness-emptiness) as two. Bodhisattva (Enlightenment Being) before the grounds commonly observe Tathata, realizing entering and seeing Anatta-sunyata, so it is great. If compared with each other, dedicating to Sravaka, Pratyekabuddha is internal, Great Vehicle internal, external, Small Vehicle middle, silent Sravaka, Pratyekabuddha is external, Great Vehicle external. Third, regarding the three after the first ground, the first ground is called seeing, the second to seventh grounds are cultivation, and the eighth ground to the Buddha ground is the ultimate ground. If taking the Great Vehicle to view the Small Vehicle, commonly observing the Four Noble Truths, all are called small. If taking the Small Vehicle to view the Great Vehicle, commonly relying on Tathata, all are called great. According to cultivation, although there are Three Vehicles, regarding their inherent nature, they are neither born nor die. All sentient beings, taking this as the nature of awakening, comprehensively summarize the meaning of inherent nature, dividing into
三也。第四如理修者。文言若菩薩無受下。有五波羅蜜。一無受無分別故波羅蜜。無受有二。一凡夫不能通達。亦名無受。不受著故。今菩薩通達。而不受著也。能不受故。二無文字。無語言波羅蜜。文字假說。理論無也三離文字無二波羅蜜。四非非文字。無果波羅蜜。菩薩修解。能離文字。得解脫。此解是果。是非文字解。此解亦空。故言非非文字。五為修文字者。明一味波羅蜜故。證真性為最勝。翻波羅蜜。為究竟最勝也。第五結護佛果。護十地。護因。護化眾生利他。今解不爾。問答分別說法不二。文別有初問答分別說法不二。后大王下。依上說法。修諸智母。上來已釋空訖。自下第二。修諸智母。文別有三。初廣辨修習。次三乘下。逐難重釋。后大王下。結修所成。就廣辨修。文別有二。初明因位智母。后即為薩波若體者。果之智母。就因位中。文別有二。初明修性智母。后一切下。明理性智母。如是二性。能生佛智。故言智母。此即第一明修性智母。謂從地前。至金剛位。依教空修習。生受用身一切智果。即是生因。若望法身。即謂了因。或可如者指示。亦顯十二文字非一。是故重言如如文字。修諸佛智母者。謂諸位中。所修諸行。能生諸佛智。故言諸佛智母。
經。一切眾生性根本智母。
【現代漢語翻譯】 現代漢語譯本 三、第四種是如理修（Ruli Xiu）者。《文言》中說，如果菩薩沒有受（Shou）等等，就有五種波羅蜜（Paramita）。第一種是無受無分別故波羅蜜，無受有兩種：一是凡夫不能通達，也叫做無受，因為不受著（Shouzhuo）的緣故。現在菩薩通達，但是不受著。因為能不受的緣故。二是無文字無語言波羅蜜，文字是假說，理論上是沒有的。三是離文字無二波羅蜜。四是非非文字無果波羅蜜，菩薩修習理解，能夠離開文字，得到解脫。這個解脫是果，是非文字的解脫，這個解脫也是空，所以說是非非文字。五是為修文字者，說明一味波羅蜜的緣故，證明真性是最殊勝的，翻譯波羅蜜為究竟最勝。第五是結護佛果，護十地（Shi Di），護因，護化眾生利他。現在解釋不是這樣。問答分別說法不二，《文別》有初問答分別說法不二，后《大王》以下，依據以上說法，修諸智母（Zhu Zhimu）。上面已經解釋空完畢，從下面第二開始，修諸智母。《文別》有三，初廣辨修習，次《三乘》以下，逐難重釋，后《大王》以下，總結修習所成。就廣辨修習來說，《文別》有二，初明因位智母，后《即為薩波若體》者，果之智母。就因位中來說，《文別》有二，初明修性智母，后《一切》以下，明理性智母。像這樣兩種性質，能夠產生佛智，所以說智母。這即是第一明修性智母，指的是從地前（Di Qian）到金剛位（Jingang Wei），依據教義空修習，產生受用身一切智果（Shouyong Shen Yiqie Zhiguo），就是產生的因。如果望法身（Fashen），就說是了因。或者可以像指示一樣，也顯示十二文字並非唯一，因此重複說如如文字。修諸佛智母者，指的是各位中，所修的各種行為，能夠產生諸佛智，所以說諸佛智母。
《經》：一切眾生性根本智母。
【English Translation】 English version Third, the fourth is the one who cultivates according to reason (Ruli Xiu). The 'Wenyan' says that if a Bodhisattva has no reception (Shou), etc., then there are five Paramitas (Paramita). The first is the Paramita of non-reception and non-discrimination, and there are two types of non-reception: first, ordinary people cannot understand it, and it is also called non-reception, because they are not attached (Shouzhuo). Now the Bodhisattva understands, but is not attached. Because he is able to not receive. The second is the Paramita of no words and no language. Words are hypothetical, and there is no theory. The third is the Paramita of being apart from words and non-duality. The fourth is the Paramita of non-non-words and no fruit. The Bodhisattva cultivates and understands, and is able to leave words and attain liberation. This liberation is the fruit, the liberation of non-words, and this liberation is also empty, so it is said to be non-non-words. The fifth is for those who cultivate words, explaining the reason for the one-flavor Paramita, proving that true nature is the most supreme, and translating Paramita as the ultimate supreme. The fifth is to protect the Buddha fruit, protect the Ten Grounds (Shi Di), protect the cause, and protect the transformation of sentient beings to benefit others. The current interpretation is not like this. Question and answer distinguish that the saying is non-dual. The 'Wenbie' has the initial question and answer distinguishing that the saying is non-dual, and after 'Great King' below, according to the above saying, cultivate the Mothers of Wisdom (Zhu Zhimu). The above has already explained emptiness, and from the second below, cultivate the Mothers of Wisdom. The 'Wenbie' has three parts: first, broadly distinguish cultivation; second, 'Three Vehicles' below, re-explain the difficulties one by one; and third, 'Great King' below, summarize the achievements of cultivation. In terms of broadly distinguishing cultivation, the 'Wenbie' has two parts: first, clarify the Mother of Wisdom in the causal position; and second, 'That is the Body of Sarvajna', the Mother of Wisdom of the fruit. In terms of the causal position, the 'Wenbie' has two parts: first, clarify the Mother of Wisdom of cultivation nature; and second, 'Everything' below, clarify the Mother of Wisdom of rational nature. These two natures can produce Buddha wisdom, so they are called Mothers of Wisdom. This is the first clarification of the Mother of Wisdom of cultivation nature, which refers to cultivating emptiness according to teachings from before the Ground (Di Qian) to the Vajra Position (Jingang Wei), producing the fruit of the all-knowing of the enjoyment body (Shouyong Shen Yiqie Zhiguo), which is the cause of production. If one looks at the Dharmakaya (Fashen), it is said to be the cause of understanding. Or it can be like an indication, also showing that the twelve words are not unique, so repeat the words 'such as such words'. Those who cultivate the Mothers of All Buddhas' Wisdom refer to the various actions cultivated in each position, which can produce the wisdom of all Buddhas, so they are called the Mothers of All Buddhas' Wisdom.
The Sutra: The Mother of the Fundamental Wisdom of the Nature of All Sentient Beings.
釋曰。自下第二明理性智母。謂諸因位。真如佛性。能顯法身本覺智果。故言性根本智母。即是正因。若望受用。即是依因。
經。即為薩波若體。
顯果智母。謂薩波若。諸佛智根本。亦名智母。
經。諸佛未成佛(至)已得為薩波若。
釋曰。此即第二依時屬當。謂諸佛未成佛。以當佛為智母。用法身報身為智母。未得為性者。在因位中。行性理性。以為佛性。已得為薩波若者。至果位中。法身本覺。報身妙覺。為一切智也。
經。三乘(至)以此為覺性故。
釋曰。自下第二逐難重釋。謂前文云。修諸佛智母。或云性根本智母。其相難解。故今重釋。文別有二。初釋理性。后菩薩下。重釋。文別有二。初釋理性。后菩薩下。重釋行性。此即初也。謂前所說性根本智母者。即三乘身中。理性般若。不生不滅。自性常住。是故一切眾生。以此為佛性。即以此文。一切眾生。皆有真如佛性。或可三乘菩薩。皆名為覺。用此實相般若。為三乘覺性。
經。若菩薩(至)波羅蜜。
釋曰。第二重釋行性。謂前所說。如如文字。修諸智母。而未能顯修相差別。故今重釋。文有兩節。即初釋如如文字。后修無修下。釋修諸智母。謂若菩薩無受乃至非非文者。名為如如文字。
【現代漢語翻譯】 現代漢語譯本：解釋說，下面第二段闡明了理性是智慧之母。指的是在各種因位上，真如佛效能夠顯現法身本覺的智慧之果，所以說『性根本智母』，就是正因。如果從受用的角度來看，那就是依因。
經文：即是薩波若（Sarvajna，一切智）的本體。
顯現果智之母，指的是薩波若（Sarvajna，一切智），是諸佛智慧的根本，也稱為智母。
經文：諸佛未成佛（直到）已證得薩波若（Sarvajna，一切智）。
解釋說，這指的是第二種依時屬當。指的是諸佛未成佛時，以當來佛為智母，用法身報身為智母。未證得為『性』，指的是在因位中，以行性理性作為佛性。已證得薩波若（Sarvajna，一切智），指的是到了果位中，法身本覺，報身妙覺，就是一切智。
經文：三乘（直到）以此為覺性之故。
解釋說，下面第二段是針對疑問的再次解釋。指的是前面經文說，修諸佛智母，或者說性根本智母，其含義難以理解，所以現在重新解釋。這段文字分為兩部分。首先解釋理性，然後『菩薩下』，重新解釋行性。這指的是第一部分。指的是前面所說的性根本智母，就是三乘身中的理性般若，不生不滅，自性常住。因此一切眾生，以此為佛性。也就是用這段文字說明，一切眾生，皆有真如佛性。或者說三乘菩薩，都可稱為『覺』，用此實相般若，作為三乘的覺性。
經文：若菩薩（直到）波羅蜜（Paramita，到彼岸）。
解釋說，第二段重新解釋行性。指的是前面所說的如如文字，修諸智母，但未能顯現修行的差別相，所以現在重新解釋。這段文字分為兩節。首先解釋如如文字，然後『修無修下』，解釋修諸智母。指的是如果菩薩無受乃至非非文，就稱為如如文字。
【English Translation】 English version: Explanation: The second section below clarifies that reason is the mother of wisdom. It refers to the Tathata-buddha-nature at various causal stages, which can manifest the wisdom-fruit of the Dharmakaya's original enlightenment. Therefore, it is said that 'nature-root wisdom-mother' is the direct cause. If viewed from the perspective of enjoyment, it is the dependent cause.
Sutra: It is the very essence of Sarvajna (all-knowing).
Manifesting the mother of fruition-wisdom refers to Sarvajna (all-knowing), which is the root of all Buddhas' wisdom and is also called the wisdom-mother.
Sutra: Buddhas before becoming Buddhas (until) have attained Sarvajna (all-knowing).
Explanation: This refers to the second type of dependence on time and belonging. It means that when Buddhas have not yet become Buddhas, they take the future Buddha as the wisdom-mother, and use the Dharmakaya and Sambhogakaya as the wisdom-mother. Not yet attained as 'nature' refers to being in the causal stage, using the nature of practice and reason as the Buddha-nature. Having attained Sarvajna (all-knowing) refers to reaching the fruition stage, where the Dharmakaya's original enlightenment and the Sambhogakaya's wonderful enlightenment are all-knowing.
Sutra: The Three Vehicles (until) use this as the nature of enlightenment.
Explanation: The second section below is a re-explanation in response to doubts. It refers to the previous text saying, 'cultivating the wisdom-mother of all Buddhas' or 'nature-root wisdom-mother,' the meaning of which is difficult to understand, so it is now re-explained. This passage is divided into two parts. First, explain reason, and then 'below Bodhisattva,' re-explain the nature of practice. This refers to the first part. It refers to the previously mentioned nature-root wisdom-mother, which is the rational Prajna in the bodies of the Three Vehicles, unborn and unceasing, with a self-nature that is constant. Therefore, all sentient beings use this as the Buddha-nature. That is, using this passage to explain that all sentient beings have the Tathata-buddha-nature. Or it can be said that the Bodhisattvas of the Three Vehicles can all be called 'enlightened,' using this reality Prajna as the nature of enlightenment for the Three Vehicles.
Sutra: If a Bodhisattva (until) Paramita (perfection).
Explanation: The second section re-explains the nature of practice. It refers to the previously mentioned 'suchness words,' cultivating the wisdom-mother, but failing to manifest the differences in the aspects of practice, so it is now re-explained. This passage is divided into two sections. First, explain the 'suchness words,' and then 'below cultivating without cultivation,' explain cultivating the wisdom-mother. It means that if a Bodhisattva has no reception, and even non-non-words, it is called 'suchness words.'
然此四句。諸說不同。一云。無受者總句。菩薩不執文字。故言不受。無文字者。下有三句。別釋不受。一不受無文字。以不執著無文字故。離文字者。非文字義。若文字應非文字。故作此言。不受離文字。若非非文字。應非非文字。故作此言。不受非非文字。一云。不受無文字。不受所執文字。不受離文字者。不受依他。不受非非文字者。不受圓成實性文字。修無修文字等者。釋上修諸佛智母。謂菩薩修行。不作是念。我是能修文字。為所修者。乃得真性般若波羅蜜。
經。大王(至)為若此。
釋曰。第三結修所成。謂若菩薩。如上修習。能成三答。所謂護佛。護化。護十地行。
經。白佛言(至)為無量耶。
釋曰。第三問答分別。法門不二。若依本記。文別有三。一正明法門不二。二贊經德。三立經名。就初門中。先問。后答。此即王問。有其三問。一問根。根有二。一佛性為根。二道中為根。二問行。即八萬四千陰入等門。三問法門。有二。一方便法門。無量隨眾生品修學。二正法門。常修不一不二。第一問理。第二問行。第三問教也。今解不爾。即此品內五段中第三問答分別。法門數量。文別有二。先問后答。此即問也。謂王問定有邪正定等無量品。眾生有利鈍等。根有無量。
【現代漢語翻譯】 現代漢語譯本： 關於這四句偈，有多種不同的解釋。一種說法是，'無受者'是總括性的句子，菩薩不執著于文字，所以說'不受'。'無文字者'，下面的三句是分別解釋'不受'。'一不受無文字'，因為不執著于沒有文字的狀態。'離文字者'，不是文字的意義。如果說是文字，就應該不是文字，所以這樣說'不受離文字'。如果說不是非文字，就應該不是非非文字，所以這樣說'不受非非文字'。另一種說法是，'不受無文字'，是不接受所執著的文字。'不受離文字者'，是不接受依他起性。'不受非非文字者'，是不接受圓成實性的文字。'修無修文字等者'，是解釋上面所說的修習諸佛智慧之母，意思是菩薩修行時，不作這樣的念頭：'我是能修習文字的人，文字是所修習的對象'，這樣才能證得真性般若波羅蜜（Prajna Paramita，智慧到彼岸）。
經文：大王（國王）（直到）爲了這個。
解釋：第三部分總結修習所成就的果報。如果菩薩像上面那樣修習，就能成就三種答覆，也就是守護佛法，守護教化，守護十地（Bhumi，菩薩修行的十個階段）的修行。
經文：佛陀說（直到）是無量的嗎？
解釋：第三部分是問答分別，說明法門不是單一的。如果按照原本的記載，經文可以分為三個部分。一是直接說明法門不是單一的。二是讚歎經文的功德。三是確立經文的名稱。在第一個部分中，先提問，后回答。這裡是國王提問，有三個問題。一是問根基，根基有兩種，一是佛性（Buddha-nature）為根基，二是道中為根基。二是問修行，也就是八萬四千陰入等法門。三是問法門，有兩種，一是方便法門，可以隨著眾生的品性修學無量的法門。二是正法門，常常修習不一不二的法門。第一個問題是關於理，第二個問題是關於行，第三個問題是關於教義。現在的解釋不是這樣，而是將這一品分為五個部分，這裡是第三部分的問答分別，說明法門的數量。經文可以分為兩個部分，先提問，后回答。這裡是提問，也就是國王提問，確定有邪定、正定等無量的品類，眾生有利根、鈍根等，根基有無量。
【English Translation】 English version: Regarding these four lines, there are various interpretations. One explanation is that 'no receiver' is a general statement, as Bodhisattvas do not cling to words, hence the saying 'no reception'. 'Those without words' refers to the following three lines, which separately explain 'no reception'. 'One does not receive no words' because one does not cling to the state of having no words. 'Those apart from words' are not the meaning of words. If it were words, it should not be words, hence the saying 'does not receive apart from words'. If it is not non-words, it should not be non-non-words, hence the saying 'does not receive non-non-words'. Another explanation is that 'does not receive no words' means not accepting the words one clings to. 'Does not receive apart from words' means not accepting dependence on others (paratantra). 'Does not receive non-non-words' means not accepting the words of perfect reality (parinispanna). 'Practicing non-practice of words, etc.' explains the above-mentioned practice of the mother of all Buddhas' wisdom, meaning that when a Bodhisattva practices, they do not think, 'I am the one who practices words, and words are the object of practice.' Only then can they attain true Prajna Paramita (perfection of wisdom).
Sutra: Great King (until) for this.
Explanation: The third part summarizes the fruits of practice. If a Bodhisattva practices as described above, they can achieve three responses, which are protecting the Buddha Dharma, protecting the teachings, and protecting the practice of the ten Bhumis (stages of a Bodhisattva's path).
Sutra: The Buddha said (until) are they immeasurable?
Explanation: The third part is question and answer, distinguishing that the Dharma gate is not singular. According to the original record, the text can be divided into three parts. First, it directly states that the Dharma gate is not singular. Second, it praises the merits of the Sutra. Third, it establishes the name of the Sutra. In the first part, there is first a question and then an answer. Here, the king asks three questions. First, he asks about the roots, which are of two kinds: one is Buddha-nature as the root, and the other is the path as the root. Second, he asks about practice, which is the eighty-four thousand skandhas (aggregates), entrances, and other Dharma gates. Third, he asks about the Dharma gate, which is of two kinds: one is the expedient Dharma gate, which can be practiced with immeasurable Dharma gates according to the nature of sentient beings. The other is the correct Dharma gate, which is often practiced as neither one nor two. The first question is about principle, the second is about practice, and the third is about doctrine. The current explanation is not like this, but rather divides this chapter into five parts, and this is the question and answer of the third part, explaining the number of Dharma gates. The text can be divided into two parts, first a question and then an answer. Here is the question, which is the king asking, confirming that there are immeasurable categories such as wrong determination and right determination, and that sentient beings have sharp roots and dull roots, and that the roots are immeasurable.
或貪慢等。或迷陰等。無量心行。為彼所說。諸法觀門。為一為二。為無量耶。
經。大王(至)乃有無量。
釋曰。第二如來正答。文別有三。初隨問略答。次若菩薩下。廣釋。后眾生品品下結。文中有二。初明觀門。后明所觀法。此即初也。謂所說觀門。非但一二。乃至無量。
經。一切法。亦非有相。非非無相。
釋曰。第二明所觀法。非唯一二。故說亦言。然釋此文。諸說不同。有說。亦非有相者。單破有相。非非無相者。復破有相。依本記云。相不可得。故言非有相。非非是非無相。彼相者。相與法一。與相異。般若相與法一。法未成就。誰與相一。若已成就。即不所相。有云。應作四句。謂非有相。非無相。非非有相。非非無相。為存略故。且說初后。今解。準上有三句。一非有相。若爾應是無相。故言非無相。若爾非應是非無相。故言非非無相。今舉初后。準顯中句。故但二句。
經。若菩薩(至)第一義諦也。
釋曰。自下第二廣釋。文別有三。初依二諦。顯諸法相。次依三諦。顯諸法相。后就三假。辨諸法空。此即初也。謂若菩薩。觀眾生一二是俗諦。不見一二是真諦。今明俗即真故。言一二者。是第一義諦也。
經。大王若有若無者。即世諦也。
【現代漢語翻譯】 現代漢語譯本：或者貪婪、傲慢等等。或者迷惑於五陰等等。以無量的心行，為他們宣說諸法觀門的道理。這些觀門是一個、兩個，還是無量的呢？
經文：大王，（乃至）乃至於有無量。
解釋：第二部分是如來的正式回答。從文義上可以分為三部分。首先是根據提問簡略地回答。其次是『若菩薩下』，詳細地解釋。最後是『眾生品品下』作總結。文中有兩層含義。首先闡明觀門，然後闡明所觀的法。這裡是第一層含義。意思是所說的觀門，不僅僅是一個兩個，乃至於是無量的。
經文：一切法，也並非是有相，也並非不是無相。
解釋：第二部分闡明所觀的法，並非僅僅是一個兩個，所以說『亦』。然而解釋這段經文，各種說法不同。有的說，『亦非有相』，是單獨破除有相。『非非無相』，是再次破除有相。根據本記的說法，相是不可得的，所以說『非有相』。『非非』是否定『無相』。那個『相』，相與法是一體的，還是與相是不同的？般若的相與法是一體的，法還沒有成就，誰與相是一體的？如果已經成就，就不需要相了。有人說，應該作四句式：非有相，非無相，非非有相，非非無相。爲了儲存簡略，且說最初和最後。現在解釋，按照上面有三句：一，非有相，如果這樣應該是無相。所以說『非無相』。如果這樣，『非』應該是否定『非無相』。所以說『非非無相』。現在舉出最初和最後，按照這個來顯示中間的句子，所以只有兩句。
經文：如果菩薩（乃至）是第一義諦啊。
解釋：從下面開始是第二部分詳細的解釋。從文義上可以分為三部分。首先是依靠二諦，來顯示諸法的相狀。其次是依靠三諦，來顯示諸法的相狀。最後是就三假，來辨析諸法的空性。這裡是第一部分含義。意思是如果菩薩，觀察眾生的一和二是俗諦（samvrti-satya），不見一和二是真諦（paramartha-satya）。現在闡明俗諦就是真諦，所以說一和二，就是第一義諦。
經文：大王，若有若無，就是世諦（lokasamvrti-satya）啊。
【English Translation】 English version: Or greed, arrogance, and so on. Or delusion in the five skandhas (skandha) and so on. With immeasurable mind and practice, the Dharma doors of contemplation are preached to them. Are these doors of contemplation one, two, or immeasurable?
Sutra: Great King, (up to) even immeasurable.
Explanation: The second part is the Tathagata's (Tathagata) formal answer. From the meaning of the text, it can be divided into three parts. First, a brief answer is given according to the question. Second, 'If a Bodhisattva (Bodhisattva) below', a detailed explanation. Finally, 'Sentient Beings Chapter below' is a summary. There are two layers of meaning in the text. First, clarify the doors of contemplation, and then clarify the Dharma to be contemplated. This is the first layer of meaning. It means that the doors of contemplation that are spoken of are not only one or two, but even immeasurable.
Sutra: All Dharmas (Dharma) are neither existent nor non-non-existent.
Explanation: The second part clarifies that the Dharma to be contemplated is not only one or two, so it says 'also'. However, there are different interpretations of this passage. Some say that 'neither existent' is to eliminate existence alone. 'Non-non-existent' is to eliminate existence again. According to the original record, the characteristic is unattainable, so it says 'not existent'. 'Non-non' is the negation of 'non-existent'. That 'characteristic', is the characteristic one with the Dharma, or is it different from the characteristic? The characteristic of Prajna (Prajna) is one with the Dharma. If the Dharma has not yet been achieved, who is one with the characteristic? If it has already been achieved, then there is no need for the characteristic. Some say that it should be made into four sentences: not existent, not non-existent, not non-existent, not non-non-existent. In order to preserve brevity, let's talk about the beginning and the end. Now explain, according to the above three sentences: one, not existent, if so, it should be non-existent. So it says 'not non-existent'. If so, 'non' should be the negation of 'non-non-existent'. So it says 'not non-non-existent'. Now, the beginning and the end are cited, and according to this, the middle sentence is shown, so there are only two sentences.
Sutra: If a Bodhisattva (up to) is the ultimate truth (paramartha-satya).
Explanation: From below is the second part of the detailed explanation. From the meaning of the text, it can be divided into three parts. First, rely on the two truths to show the characteristics of all Dharmas. Second, rely on the three truths to show the characteristics of all Dharmas. Finally, on the basis of the three provisionalities, analyze the emptiness of all Dharmas. This is the first part of the meaning. It means that if a Bodhisattva observes the one and two of sentient beings, it is conventional truth, and does not see the one and two as ultimate truth. Now it is clarified that conventional truth is ultimate truth, so it is said that one and two is the ultimate truth.
Sutra: Great King, existence or non-existence is worldly truth (lokasamvrti-satya).
據實有無。即是俗諦。非有非無。即是真諦。今正顯俗。故言有無者即世諦也。或可有者色諦心諦。無者空諦。
經。以三諦攝一切法。
釋曰。自下第二就三諦以明諸法。文別有三。初明三諦攝一切法次列三諦名。后引說證成。此即初也。
經。空諦色諦心諦。
釋曰。第二列三諦名。言三諦者。一空諦。謂第一義諦。二色諦。謂五根等。三心諦。謂眼等六識。二諦門中。初一是真。后二是俗。若廣分別如本記。
經。故我說一切法不出三諦。
釋曰。第三引說證成。
經。我人(至)一切法空。
釋曰。第三依三假以明空相。我人知見。名假故空。五受陰。受假故空。一切法法。假故空也。
經。眾生品品(至)非二法門。
釋曰。第三結答。本記云。理論非一非二。俗乃無量者不然。本問有三。為一。為二。為無量。皆依俗義。
經。大王(至)無二二無別。
釋曰。自下第四贊經德。文別有三。初明七佛同說。勸眾受持。次是經下。明多佛同說。贊經勸持。后況復下。依今佛說。勸眾受持。此即初也。文有二節。初明同說。后汝等下。勸眾受持。
經。是經功德(至)不可窮盡。
釋曰。第二多佛同說。勸眾
【現代漢語翻譯】 現代漢語譯本 根據實際情況來判斷有或無，這就是俗諦（conventional truth）。既不是有也不是無，這就是真諦（ultimate truth）。現在正是爲了闡明俗諦，所以說『有無』指的就是世俗諦（worldly truth）。或者可以理解為，『有』指的是色諦（form truth）和心諦（mind truth），『無』指的是空諦（emptiness truth）。
經文：用三諦（three truths）來涵蓋一切法（all dharmas）。
解釋：從下面開始，第二部分就用三諦來闡明諸法。文章分為三部分。首先闡明三諦涵蓋一切法，其次列出三諦的名稱，最後引用說法來證明。這裡是第一部分。
經文：空諦（emptiness truth）、色諦（form truth）、心諦（mind truth）。
解釋：第二部分列出三諦的名稱。所說的三諦是：一、空諦，指的是第一義諦（paramartha-satya）；二、色諦，指的是五根（five sense organs）等；三、心諦，指的是眼識等六識（six consciousnesses）。在二諦門（two truths）中，第一個是真諦，后兩個是俗諦。如果想要詳細分別，可以參考本記。
經文：所以我說一切法都離不開三諦。
解釋：第三部分引用說法來證明。
經文：我、人（乃至）一切法都是空的。
解釋：第三部分依據三假（three provisionalities）來闡明空相（aspect of emptiness）。我、人、知見，因為是名假（name provisionality）所以是空的。五受陰（five aggregates of sensation），因為是受假（sensation provisionality）所以是空的。一切法，因為是法假（dharma provisionality）所以是空的。
經文：眾生品品（乃至）不是二法門。
解釋：第三部分總結回答。本記中說：理論不是一也不是二，世俗卻是無量的，這種說法是不對的。本來的問題有三個：是一、是二、還是無量？這些都是依據世俗的意義。
經文：大王（乃至）無二，二無別。
解釋：從下面開始，第四部分讚歎經的功德。文章分為三部分。首先闡明七佛（seven Buddhas）共同宣說，勸導大家受持。其次是『是經下』，闡明多佛（many Buddhas）共同宣說，讚歎經並勸導受持。最後是『況復下』，依據現在的佛（present Buddha）宣說，勸導大家受持。這裡是第一部分。文章分為兩節。首先闡明共同宣說，然後是『汝等下』，勸導大家受持。
經文：這部經的功德（乃至）不可窮盡。
解釋：第二部分是多佛共同宣說，勸導大眾。
【English Translation】 English version To determine existence or non-existence based on actual circumstances is the conventional truth (samvriti-satya). That which is neither existent nor non-existent is the ultimate truth (paramartha-satya). Now, we are precisely elucidating the conventional truth, so 'existence and non-existence' refers to worldly truth. Alternatively, 'existence' can refer to the truth of form (rupa-satya) and the truth of mind (citta-satya), while 'non-existence' refers to the truth of emptiness (shunyata-satya).
Sutra: Using the three truths (tri-satya) to encompass all dharmas (sarva dharma).
Explanation: From here onwards, the second section uses the three truths to clarify all dharmas. The text is divided into three parts. First, it clarifies that the three truths encompass all dharmas; second, it lists the names of the three truths; and third, it cites teachings to prove it. This is the first part.
Sutra: The truth of emptiness (shunyata-satya), the truth of form (rupa-satya), the truth of mind (citta-satya).
Explanation: The second part lists the names of the three truths. The three truths are: first, the truth of emptiness, which refers to the ultimate truth; second, the truth of form, which refers to the five sense organs (pancha indriya) etc.; third, the truth of mind, which refers to the six consciousnesses (sad vijnana) such as eye-consciousness. In the two truths (dvi-satya), the first is the ultimate truth, and the latter two are conventional truths. For detailed distinctions, refer to the original notes.
Sutra: Therefore, I say that all dharmas do not go beyond the three truths.
Explanation: The third part cites teachings to prove it.
Sutra: Self, person (up to) all dharmas are empty.
Explanation: The third part relies on the three provisionalities (tri-prajnapti) to clarify the aspect of emptiness (shunyata-lakshana). Self, person, knowledge, and views are empty because they are name provisionalities (nama-prajnapti). The five aggregates of sensation (pancha vedana skandha) are empty because they are sensation provisionalities (vedana-prajnapti). All dharmas are empty because they are dharma provisionalities (dharma-prajnapti).
Sutra: Beings, class by class (up to) are not a two-dharma gate.
Explanation: The third part concludes the answer. The original notes say: The theory is neither one nor two, but the conventional is immeasurable; this is not correct. The original questions are three: is it one, is it two, or is it immeasurable? These are all based on conventional meanings.
Sutra: Great King (up to) there is no two, and the two are not separate.
Explanation: From here onwards, the fourth section praises the merit of the sutra. The text is divided into three parts. First, it clarifies that the seven Buddhas (sapta Buddha) spoke in unison, encouraging everyone to uphold it. Second, from 'This sutra onwards,' it clarifies that many Buddhas (bahavo Buddha) spoke in unison, praising the sutra and encouraging upholding it. Finally, from 'Moreover, onwards,' based on the present Buddha's (adhuna Buddha) teaching, it encourages everyone to uphold it. This is the first part. The text is divided into two sections. First, it clarifies speaking in unison, and then from 'You all onwards,' it encourages everyone to uphold it.
Sutra: The merit of this sutra (up to) is inexhaustible.
Explanation: The second part is that many Buddhas spoke in unison, encouraging the assembly.
受持。文顯可知。故不繁述。
經。況復(至)得佛不久。
釋曰。第三依今佛說。勸眾受持。文別有二。初勸眾受持。后時眾得益。此即初也。
經。時大眾(至)十地性。
釋曰。第二時眾得益。若依本記。三空者。三假空也。地前觀。大空者。登地也。或可三空者。空無相無愿。
經。大王(至)般若波羅蜜。
釋曰。第五贊名勸持。文別有三。初標名勸持。次重贊異名。后舉喻勸持。此即初也。
經。是經復有(至)一切眾生身。
釋曰。第二重贊異名。名有四種。一護國。二法藥。三護舍。四護身。
經。即此般若(至)亦復如是。
釋曰。第三舉喻勸持。文別有三。初法說。次舉喻。后汝等下。舉法同喻。
仁王經疏中卷(末)
元久二年朱明四月十日書寫了。
同月十一日交點已了。
傳領[((嘹-口)-小)-日+酉]海
傳領覺聽
唐招提寺五室住侶宗祐 大正藏第 33 冊 No. 1708 仁王經疏
仁王經疏卷下(本)
西明寺沙門圓測撰
護國品第五
將釋此品。略有二義。一釋
【現代漢語翻譯】 現代漢語譯本 受持。文義顯明，容易理解，所以不再詳細敘述。
經：更何況（受持此經）能夠很快成佛。
釋：第三部分是依據現在的佛所說，勸導大眾受持此經。內容分為兩部分，首先是勸導大眾受持，然後是說明當時大眾獲得的利益。這裡是第一部分。
經：當時大眾（乃至）十地菩薩的根性。
釋：第二部分是說明當時大眾獲得的利益。如果依據原本的記載，『三空』指的是三種假空，也就是十地之前的觀行。『大空』指的是登地菩薩的境界。或者可以說，『三空』指的是空、無相、無愿。
經：大王（乃至）般若波羅蜜（Prajnaparamita，智慧到彼岸）。
釋：第五部分是讚歎經名並勸導受持。內容分為三部分，首先是標明經名並勸導受持，其次是再次讚歎不同的名稱，最後是舉例比喻勸導受持。這裡是第一部分。
經：這部經還有（乃至）一切眾生的身。
釋：第二部分是再次讚歎不同的名稱。經名有四種：一是護國，二是法藥，三是護舍，四是護身。
經：即此般若（乃至）也是如此。
釋：第三部分是舉例比喻勸導受持。內容分為三部分，首先是法說，其次是舉例，最後是『汝等』以下，舉法同喻。
《仁王經疏》中卷（末）
元久二年朱明四月十日書寫完畢。
同月十一日交點完畢。
傳領[((嘹-口)-小)-日+酉]海
傳領覺聽
唐招提寺五室住侶宗祐 大正藏第 33 冊 No. 1708 《仁王經疏》
《仁王經疏》卷下（本）
西明寺沙門圓測撰
護國品第五
將要解釋這一品，大概有兩層含義。一是解釋。
【English Translation】 English version To receive and uphold. The meaning of the text is clear and understandable, so there is no need for further elaboration.
Sutra: Moreover, (upholding this sutra) will lead to attaining Buddhahood quickly.
Commentary: The third part relies on the present Buddha's words, encouraging the assembly to receive and uphold (the sutra). The content is divided into two parts: first, encouraging the assembly to receive and uphold; then, explaining the benefits gained by the assembly at that time. This is the first part.
Sutra: At that time, the great assembly (up to) the nature of the Tenth Ground (Dashabhumika).
Commentary: The second part explains the benefits gained by the assembly at that time. According to the original record, the 'Three Emptinesses' refer to the three provisional emptinesses, which are the contemplations before the Tenth Ground. 'Great Emptiness' refers to the state of those who have attained the Ground. Or, it can be said that the 'Three Emptinesses' refer to emptiness, signlessness, and wishlessness (sunyata, animitta, apranihita).
Sutra: Great King (up to) Prajnaparamita (Prajnaparamita, Perfection of Wisdom).
Commentary: The fifth part praises the name (of the sutra) and encourages upholding it. The content is divided into three parts: first, stating the name and encouraging upholding; second, praising the different names again; and third, using analogies to encourage upholding. This is the first part.
Sutra: This sutra also has (up to) the body of all sentient beings.
Commentary: The second part praises the different names again. There are four names: first, Protecting the Country; second, Dharma Medicine; third, Protecting the Dwelling; fourth, Protecting the Body.
Sutra: This Prajna (up to) is also like this.
Commentary: The third part uses analogies to encourage upholding. The content is divided into three parts: first, explaining the Dharma; second, giving an analogy; and third, from 'You all' onwards, using the same analogy for both the Dharma and the example.
Renwang Jing Shu (Commentary on the Humane King Sutra), Middle Volume (End)
Written on the tenth day of the fourth month of the Zhuming era, the second year of Genkyu.
Checked and confirmed on the eleventh day of the same month.
Transmitted and received by [((嘹-口)-小)-日+酉] Hai
Transmitted and received by Kakucho
Zongyu, resident monk of the Fifth Chamber of Todaiji Temple Taisho Tripitaka Volume 33, No. 1708, Renwang Jing Shu (Commentary on the Humane King Sutra)
Renwang Jing Shu (Commentary on the Humane King Sutra), Lower Volume (Original)
Composed by the Shramana Yuance of Ximing Temple
Chapter Five: Protecting the Country
In order to explain this chapter, there are roughly two meanings. First, to explain.
品名。二正釋文。釋品名者。若依本記。國土有二。一世間。二乘凡夫。二出世。十信至十地。賊有二。一外。劫盜禽獸等。二內。所謂煩惱。護有二。一外。即百部鬼神。二內。所謂智慧。若內若外。悉是諸佛菩薩神力。今解。般若能護人天國土。故名護國。
經。爾時(至)般若波羅蜜。
釋曰。自下第二依文正釋。能護佛果及十地行。皆是內護。護人天處。即是外護上來已釋二種內護。故今第二明護國品。若依本記即分為四。第一行法。第二能護第三引證。第四得益。行法有三。一誡聽。二勸持。三說護。此目前二。如經可知。今解不爾。於一品內。文別有三。初敕聽勸持。次當國土下。廣釋護法。后爾時釋迦下。辨眾得益。此即初也。誡聽許說勸持。如經可知。
經。當國土(至)破國時。
釋曰。自下第二廣釋護法。于中有三一。廣釋護法。二大王昔日下引古證今。三大王十六下。結示勸持。就廣釋中。復分為三。一釋護國。二大王不但下。釋其護福。三大王不但下。釋護眾難。就護國中。文別有四。一明護時。二釋護法。三汝國下。明能護體。四大王下。顯所護難。此即第一明護時節。據實護國道一切時。為顯要時。舉劫燒等。對說護法。言劫燒者。損害國故。名為劫燒。非三
【現代漢語翻譯】 現代漢語譯本 品名。二正釋文。解釋品名：如果按照《本記》所說，國土有兩種，一是世間，指二乘（聲聞乘和緣覺乘）凡夫；二是出世間，指十信位到十地位的菩薩。賊也有兩種，一是外賊，指劫匪、盜賊、禽獸等；二是內賊，指煩惱。護也有兩種，一是外護，指百部鬼神；二是內護，指智慧。無論是內護還是外護，都是諸佛菩薩的神力。現在解釋，般若能守護人天國土，所以叫做護國。 經文：爾時（到）般若波羅蜜（Prajna Paramita，智慧到彼岸）。 解釋：下面第二部分，按照經文正式解釋。能夠守護佛果以及十地菩薩的修行，都是內護。守護人天所居住的地方，就是外護。上面已經解釋了兩種內護，所以現在第二部分說明護國品。如果按照《本記》所說，可以分為四個部分：第一是行法，第二是能護，第三是引證，第四是得益。行法有三個方面：一是告誡聽法，二是勸勉受持，三是宣說守護。這裡是前兩個方面，如經文所說。現在解釋不是這樣，在一品之內，經文分別有三個部分：首先是告誡聽法和勸勉受持；其次是『當國土』以下，廣泛解釋護法；最後是『爾時釋迦』以下，說明大眾得到利益。這裡是第一個部分，告誡聽法、允許宣說、勸勉受持，如經文所說。 經文：當國土（到）破國時。 解釋：下面第二部分，廣泛解釋護法。其中有三個方面：一是廣泛解釋護法，二是『大王昔日』以下，引用古代的例子來證明現在，三是『大王十六』以下，總結說明並勸勉受持。在廣泛解釋護法中，又分為三個方面：一是解釋護國，二是『大王不但』以下，解釋守護的福報，三是『大王不但』以下，解釋守護眾生脫離災難。在解釋護國中，經文又分為四個方面：一是說明守護的時間，二是解釋守護的方法，三是『汝國』以下，說明能夠守護的本體，四是『大王』以下，顯示所守護的災難。這裡是第一個方面，說明守護的時節。實際上守護國家道義在一切時節，爲了顯示重要的時節，舉出劫火燃燒等例子，來對應說明守護的方法。說到劫火燃燒，是因為損害國家，所以叫做劫燒，不是三...
【English Translation】 English version Title of the Chapter. Second, a literal explanation of the text. Explaining the title: According to the 'Original Record,' there are two types of lands: one is the mundane realm, referring to the ordinary beings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); the other is the supramundane realm, referring to Bodhisattvas from the Ten Faiths to the Ten Grounds (Bhūmi). There are also two types of thieves: one is external thieves, referring to robbers, bandits, birds, and beasts; the other is internal thieves, referring to afflictions (Kleśas). There are two types of protection: one is external protection, referring to the hundred classes of ghosts and spirits; the other is internal protection, referring to wisdom (Prajna). Whether internal or external, all are due to the divine power of Buddhas and Bodhisattvas. Now, it is explained that Prajna can protect the lands of humans and gods, hence it is called 'Protecting the Country'. Sutra: 'At that time' (to) 'Prajna Paramita (Perfection of Wisdom)'. Explanation: The second part below provides a formal explanation based on the text. Being able to protect the fruit of Buddhahood and the practices of the Ten Grounds are all internal protection. Protecting the places where humans and gods reside is external protection. The two types of internal protection have already been explained above, so now the second part explains the 'Protecting the Country' chapter. According to the 'Original Record,' it can be divided into four parts: first, the practice of the Dharma; second, the ability to protect; third, citing evidence; and fourth, obtaining benefits. There are three aspects to the practice of the Dharma: first, admonishing to listen; second, encouraging to uphold; and third, explaining protection. Here are the first two aspects, as stated in the sutra. The current explanation is not like this. Within one chapter, the text is divided into three parts: first, admonishing to listen and encouraging to uphold; second, from 'When the country' below, extensively explaining the protection of the Dharma; and third, from 'At that time, Shakyamuni' below, explaining the benefits obtained by the assembly. This is the first part, admonishing to listen, permitting to explain, and encouraging to uphold, as stated in the sutra. Sutra: 'When the country' (to) 'time of national destruction'. Explanation: The second part below extensively explains the protection of the Dharma. There are three aspects to it: first, extensively explaining the protection of the Dharma; second, from 'Great King, in the past' below, citing ancient examples to prove the present; and third, from 'Great King, sixteen' below, summarizing and encouraging to uphold. Within the extensive explanation of the protection of the Dharma, it is further divided into three aspects: first, explaining the protection of the country; second, from 'Great King, not only' below, explaining the blessings of protection; and third, from 'Great King, not only' below, explaining the protection of beings from calamities. Within the explanation of the protection of the country, the text is further divided into four aspects: first, explaining the time of protection; second, explaining the methods of protection; third, from 'Your country' below, explaining the essence of what can be protected; and fourth, from 'Great King' below, revealing the difficulties of what is being protected. This is the first aspect, explaining the time of protection. In reality, protecting the country's righteousness is at all times. To highlight the important times, examples such as the burning of the kalpa are given to correspond to the explanation of the methods of protection. Speaking of the burning of the kalpa, it is called 'kalpa burning' because it harms the country, not the three...
災中大火災也。
經。當請百佛(至)百阿羅漢像。
釋曰。自下第二釋護法或。于中有三。初請福田。次明供養。后顯說時。就福田中。文別有三。一諸聖福田。二講會聽眾。三請師講說。此即初也。謂上三尊實身難集。為通遠代福田具足。故置百像。
經。百比丘眾(至)七眾共聽。
釋曰。第二講會聽眾有三。一百比丘。二百四大眾。三百七眾。言百比丘者。有云。一一座前。皆有百比丘。若爾便成一萬人。人眾不滿。講法不成。今云百者。一一座前一比丘。撿挍徒眾。故言百也。言四大眾者。比丘。比丘尼。近事男近事女。有云。簡除沙彌沙彌尼式叉摩尼。今言攝在比丘比丘尼眾中。言七眾者。前四眾上。如沙彌等三眾。七眾往來眾也。問一一坐前。皆有六類。皆有百類。此有何意。解云。為欲莊嚴說法會故。問四眾等已攝比丘。何須別說百比丘耶。為顯一一會中定須一人。而為上座。故言百也。問曰。大眾與七眾。有何別。有說。門別故說。未必有別。或可四大眾皆大乘眾。言七眾者。聲聞眾也。
經。請百法師(至)講般若波羅蜜。
釋曰。第三請師講說。
經。百師子(至)供養三寶。
釋曰。第三明供養法。大別有三。初明三事供養三寶。謂燈香
【現代漢語翻譯】 現代漢語譯本 災難之中最可怕的莫過於火災。
經文：應當迎請一百尊佛像，乃至一百尊阿羅漢像。
解釋：下面第二部分解釋護法或者存在的疑問。其中有三點：首先是迎請福田，其次是說明供養，最後是闡明說法的時間。就福田而言，文中有三個方面：一是諸聖福田，二是講經法會的聽眾，三是迎請法師講經說法。這裡是第一個方面。意思是說，上面的三尊（佛、法、僧）的真身難以聚集，爲了使久遠的年代福田具足，所以設定一百尊佛像。
經文：一百位比丘眾，乃至七眾共同聽法。
解釋：第二部分講經法會的聽眾有三類：一百位比丘，二四大眾，三七眾。說一百位比丘，有人說，每一座前都有一百位比丘，如果這樣，就變成一萬人。人數不足，講法就無法進行。現在說一百位，是說每一座前有一位比丘，負責檢查徒眾，所以說一百位。說四大眾，是指比丘、比丘尼、近事男（Upasaka）、近事女（Upasika）。有人說，這裡排除了沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā）、式叉摩尼（Śikṣamāṇā）。現在說包含在比丘、比丘尼眾中。說七眾，是在前四眾之上，加上沙彌等三眾，是七眾往來聽法。問：每一座前，都有六類，都有百類，這是什麼意思？解釋說，爲了莊嚴說法法會。問：四眾等已經包含了比丘，為什麼還要單獨說一百位比丘呢？爲了顯示每一法會中必定需要一人作為上座，所以說一百位。問：大眾與七眾，有什麼區別？有人說，從門類上區分，未必有區別。或許四大眾都是大乘眾，說七眾，是聲聞眾。
經文：迎請一百位法師，講說般若波羅蜜（Prajñāpāramitā）。
解釋：第三部分是迎請法師講經說法。
經文：一百張獅子座，供養三寶。
解釋：第三部分說明供養的方法。大致有三點：首先是說明用三事供養三寶，即燈、香。
【English Translation】 English version Among disasters, the greatest is fire.
Sutra: One should invite a hundred Buddha images, up to a hundred Arhat (Arhat) images.
Explanation: The second part below explains the Dharma protectors or existing doubts. There are three points: first, inviting the field of merit; second, explaining the offerings; and third, clarifying the time of the discourse. Regarding the field of merit, there are three aspects in the text: first, the field of merit of all the saints; second, the audience of the Dharma assembly; and third, inviting the Dharma master to preach the Dharma. This is the first aspect. It means that the real bodies of the above three jewels (Buddha, Dharma, Sangha) are difficult to gather. In order to make the field of merit complete for a long time, a hundred Buddha images are set up.
Sutra: A hundred Bhikshu (Bhikshu) assembly, up to the seven assemblies listening together.
Explanation: The second part, the audience of the Dharma assembly, has three categories: a hundred Bhikshus, the four great assemblies, and the seven assemblies. Regarding the hundred Bhikshus, some say that there are a hundred Bhikshus in front of each seat. If so, it would become ten thousand people. If the number of people is insufficient, the Dharma cannot be preached. Now, saying a hundred means that there is one Bhikshu in front of each seat, responsible for checking the disciples, so it is said to be a hundred. The four great assemblies refer to Bhikshus, Bhikshunis (Bhikshuni), Upasakas (Upasaka), and Upasikas (Upasika). Some say that Shramaneras (Śrāmaṇera), Shramanerikas (Śrāmaṇerikā), and Śikṣamāṇās (Śikṣamāṇā) are excluded here. Now it is said to be included in the Bhikshu and Bhikshuni assemblies. The seven assemblies are the three assemblies such as Shramanas on top of the previous four assemblies, which are the seven assemblies coming and going to listen to the Dharma. Question: In front of each seat, there are six categories, and there are a hundred categories. What does this mean? The explanation is that it is to solemnize the Dharma assembly. Question: The four assemblies, etc., already include Bhikshus, why do you need to say a hundred Bhikshus separately? In order to show that one person must be the senior in each assembly, so it is said to be a hundred. Question: What is the difference between the great assembly and the seven assemblies? Some say that they are distinguished by category, and there may not be a difference. Perhaps the four great assemblies are all Mahayana assemblies, and the seven assemblies are Śrāvakayāna assemblies.
Sutra: Invite a hundred Dharma masters to preach Prajñāpāramitā (Prajñāpāramitā).
Explanation: The third part is inviting the Dharma master to preach the Dharma.
Sutra: A hundred lion thrones, offering to the Three Jewels.
Explanation: The third part explains the method of offering. There are roughly three points: first, explaining the offering to the Three Jewels with three things, namely lamps and incense.
及華。言百燈等者。一一座前。各有一燈一華一香。若不爾者。便成萬華。其事難成。
經。三衣什物供養法師。
釋曰。第二別供法主。言什物者。此者兩釋。一相傳說云。三衣即三。缽四。坐具五。剃刀六。刀子七。漉水袋八。缽袋九。針筒十。二凈三藏云。三衣十物者。蓋是譯者之誤也。離為二處。不依梵本。別道三衣。折分十物。訓什為離。臆斷斯甚。十三資具益兼中下。言十三資具者。一僧伽梨。二嗢呾啰僧伽。三安呾婆娑。四尼殺憚娜。五泥代珊娜(裙也)。六副泥代珊娜(副裙)。七僧劫[音皮]迦(帔巾)。八副僧腳[音皮]迦(副帔巾)。九勃里沙奢知迦(雨衣)。十迦耶褒折娜(拭身巾)。十一日佉褒折娜(拭面巾)。十二雞舍缽喇底揭喇呵(剃髮時披不承發)。十三揵豆缽底車憚娜(遮瘡衣)。攝頌曰。三衣兼坐具。裙兩帔有雙。雨衣拭身面。剃髮及遮瘡。雖有兩釋。此猶未了仁王經梵本。為是數十百是什字。
經。小飯中食。亦復以時。
釋曰。第三飯食供養法主。或可通供大眾。
經。大王一日二時講經(或有本云講讀此經)。
釋曰。第三講經時分。講必精力。故隨二食。講亦兩時。
經。汝國土中(至)護汝國土。
釋曰。第
【現代漢語翻譯】 現代漢語譯本 及華。言百燈等者。一一座前。各有一燈一華一香。如果不是這樣，便會變成萬華，這件事難以完成。
經。三衣什物供養法師。
釋曰。第二是特別供養講經的法師。說到什物，這裡有兩種解釋。一種是相傳的說法，三衣就是三件，缽是四件，坐具是五件，剃刀是六件，刀子是七件，濾水袋是八件，缽袋是九件，針筒是十件。另一種是二凈三藏的說法，三衣十物，大概是翻譯者的錯誤。將它們分為兩處，不依據梵本。單獨說三衣，拆分出十物。把『什』解釋為『離』，這種臆斷太過分了。十三資具可以兼顧中等和下等的情況。說到十三資具，一是僧伽梨（Samghati，大衣），二是嗢呾啰僧伽（Uttarasanga，上衣），三是安呾婆娑（Antarvasa，內衣），四是尼殺憚娜（Nisadana，坐具），五是泥代珊娜（Nidarsana，裙子），六是副泥代珊娜（副裙，備用裙子），七是僧劫[音皮]迦（Samkakshika，帔巾），八是副僧腳[音皮]迦（副帔巾，備用帔巾），九是勃里沙奢知迦（Varsasataka，雨衣），十是迦耶褒折娜（Kayaprocchana，拭身巾），十一是日佉褒折娜（Mukha Procchana，拭面巾），十二是雞舍缽喇底揭喇呵（Kesa Pratigraha，剃髮時披的接發巾），十三是揵豆缽底車憚娜（Kandu Praticchadana，遮蓋瘡口的衣服）。總結說：三衣加上坐具，裙子和帔巾都有兩件，雨衣、拭身巾和拭面巾，還有剃髮時用的和遮蓋瘡口的。雖然有兩種解釋，但仍然不清楚《仁王經》梵本中，這個『什』字是表示十、數十還是百。
經。小飯中食。亦復以時。
釋曰。第三是飯食供養講經的法師。或許也可以普遍供養大眾。
經。大王一日二時講經(或有版本說是講讀此經)。
釋曰。第四是講經的時間。講經需要精力，所以配合兩次用餐。講經也安排在兩個時段。
經。汝國土中(至)護汝國土。
釋曰。第五
【English Translation】 English version And flowers. When it says 'hundred lamps,' it means that in front of each seat, there is one lamp, one flower, and one incense. If it were not so, it would become ten thousand flowers, which would be difficult to accomplish.
Sutra: Offer the three robes and belongings to the Dharma master.
Explanation: The second is a special offering to the Dharma master who lectures on the scriptures. As for 'belongings,' there are two explanations. One is the traditional saying: the three robes are three items, the bowl is four, the sitting mat is five, the razor is six, the knife is seven, the water filter bag is eight, the bowl bag is nine, and the needle case is ten. The other is according to the Two Pure Tripitaka: the three robes and ten items are probably a mistake by the translator. Separating them into two places does not follow the Sanskrit text. Separately stating the three robes and dividing them into ten items. Interpreting 'shi' (什) as 'separate' is a wild guess. The thirteen requisites can accommodate both middle and lower circumstances. As for the thirteen requisites, they are: 1. Samghati (僧伽梨, the great robe), 2. Uttarasanga (嗢呾啰僧伽, the upper robe), 3. Antarvasa (安呾婆娑, the inner robe), 4. Nisadana (尼殺憚娜, the sitting mat), 5. Nidarsana (泥代珊娜, the skirt), 6. Secondary Nidarsana (副泥代珊娜, secondary skirt), 7. Samkakshika (僧劫[音皮]迦, the shoulder cloth), 8. Secondary Samkakshika (副僧腳[音皮]迦, secondary shoulder cloth), 9. Varsasataka (勃里沙奢知迦, the rain coat), 10. Kayaprocchana (迦耶褒折娜, the body-wiping cloth), 11. Mukha Procchana (日佉褒折娜, the face-wiping cloth), 12. Kesa Pratigraha (雞舍缽喇底揭喇呵, the hair-receiving cloth used during shaving), 13. Kandu Praticchadana (揵豆缽底車憚娜, the cloth to cover sores). The summary says: three robes plus a sitting mat, both skirt and shoulder cloth have two, rain coat, body-wiping cloth, and face-wiping cloth, as well as the one for shaving and the one for covering sores. Although there are two explanations, it is still unclear in the Sanskrit version of the Benevolent Kings Sutra whether the character 'shi' (什) represents ten, tens, or hundreds.
Sutra: Small meals and midday meals should also be at the proper time.
Explanation: The third is offering meals to the Dharma master who lectures on the scriptures. Perhaps it can also be a general offering to the assembly.
Sutra: Great King, lecture on the scriptures twice a day (or some versions say 'read this scripture').
Explanation: The fourth is the time for lecturing on the scriptures. Lecturing requires energy, so it is coordinated with two meals. Lecturing is also arranged in two sessions.
Sutra: In your country (to) protect your country.
Explanation: The fifth
三明其能護。若依本記。百部神者。出金眼仙人義。此仙人領鬼神。根本有十處。開十為百。十者。一大神。能化諸神。二童子神。是摩醯首羅兒。夜入仙寶。仙法不殺小兒。仙人記其年十六。成大仙必死。言既不空。此不可免。摩醯首羅遂駐此兒。恒年十四。以小兒為部黨。故害世間小兒。若年十五。此兒不復害也。三母神。即童子乳母。四梵神。摩醯首羅。面上三目。有一切智。若失物不得。主小兒。咒小兒面更生一目。直往取物。得竟還失目。五家頭神。障一切愿。善惡事不成就。六龍神。多貪嗔。七修羅神。能縛杵人天等。又有二健兒。惡健兒。善健兒。八沙神。食肉薄福德。身如沙土。九夜叉神。有大神通。十羅剎神。翻為極難(勘)。
經。大王國土(至)多有賊起。
釋曰。第四明所護難。文別有三。初明鬼等難。次明三災難。后一切請難下。對難辨護。此即初也。略有八難。一者鬼亂。二萬人亂。三賊來劫國。四百姓亡喪。五君臣是非。六天地怪異。七星宿失度。八日月失度。多有賊起。如是等難。不可具述。言二十八宿者。如大集經月藏分第十卷。星宿攝受品云。一方有七宿。四方合有二十八宿。東方七宿。謂角亢氐房心尾箕。南方七宿。謂井鬼柳星張翼軫。西方七宿。謂奎胃昴畢觜
【現代漢語翻譯】 現代漢語譯本 三明（三種神通）如何能夠守護？如果依據原本的記載，百部神，出自金眼仙人的義理。這位仙人統領鬼神，根本有十處，展開這十處就成為百部。這十處是：一，大神，能夠化作各種神；二，童子神，是摩醯首羅（Maheśvara，大自在天）的兒子，夜晚進入仙人的寶地。仙人的法則不殺害小兒，仙人預言他十六歲時，成為大仙必定會死。預言既然不會落空，這件事就不可避免。摩醯首羅於是留住這個兒子，永遠十四歲。以小兒作為部黨，所以危害世間的小兒。如果年齡到了十五歲，這個小兒就不再害人了。三，母神，就是童子的乳母；四，梵神，摩醯首羅，面上有三隻眼睛，擁有一切智慧。如果丟失了東西找不到，就求助於小兒，唸咒在小兒的臉上再生出一隻眼睛，直接前去取東西，得到后又失去這隻眼睛；五，家頭神，阻礙一切願望，善事惡事都不能成就；六，龍神，大多貪婪嗔怒；七，修羅神（Asura），能夠捆縛杵人天等；又有二健兒，惡健兒，善健兒；八，沙神，吃肉，缺少福德，身體像沙土；九，夜叉神（Yaksa），有大神通；十，羅剎神（Rakshasa），翻譯過來是極難（勘）。
經文：大王國土（乃至）多有賊寇興起。
解釋：第四說明所守護的災難。文句分別有三部分。首先說明鬼等造成的災難，其次說明三災，最後在一切請求的災難下，辨別守護。這裡就是第一部分。大致有八種災難：一，鬼的擾亂；二，萬人的擾亂；三，盜賊來劫掠國家；四，百姓死亡喪失；五，君臣之間的是非；六，天地間的怪異現象；七，星宿執行失常；八，日月的執行失常。多有盜賊興起，像這樣的災難，不能全部述說。說到二十八星宿，如《大集經·月藏分》第十卷《星宿攝受品》所說，一方有七個星宿，四方合起來有二十八個星宿。東方七宿，是角、亢、氐、房、心、尾、箕。南方七宿，是井、鬼、柳、星、張、翼、軫。西方七宿，是奎、胃、昴、畢、觜。
【English Translation】 English version How can the three insights (trividyā) protect? According to the original records, the hundredfold deities originate from the teachings of the Golden-Eyed Immortal. This immortal leads ghosts and deities, with ten fundamental aspects, which expand into a hundred. These ten are: 1. The Great Deity, capable of transforming into various deities; 2. The Child Deity, the son of Maheśvara (the Great Lord), who enters the immortal's treasure land at night. The immortal's law forbids killing children, so the immortal foretells that at the age of sixteen, he will surely die upon becoming a great immortal. Since the prophecy will not be in vain, this is unavoidable. Maheśvara then keeps this child, perpetually at the age of fourteen, using the child as a cohort, thus harming the children of the world. If he reaches the age of fifteen, this child will no longer harm people. 3. The Mother Deity, the child's wet nurse; 4. The Brahma Deity, Maheśvara, with three eyes on his face, possessing all wisdom. If something is lost and cannot be found, one seeks help from the child, chanting a mantra to grow another eye on the child's face, who goes directly to retrieve the item, and then loses the eye again; 5. The Household Deity, who obstructs all wishes, preventing both good and bad deeds from succeeding; 6. The Dragon Deity, mostly greedy and angry; 7. The Asura (demigod) Deity, capable of binding pestle-wielding humans, devas, etc.; and there are two strong men, the evil strong man and the good strong man; 8. The Sand Deity, who eats meat, lacks merit and virtue, with a body like sand; 9. The Yaksha (spirit) Deity, with great supernatural powers; 10. The Rakshasa (demon) Deity, translated as extremely difficult (to deal with).
Sutra: 'In the Great King's kingdom (and so on), many thieves arise.'
Explanation: The fourth section explains the difficulties to be protected against. The text is divided into three parts. First, it explains the difficulties caused by ghosts, etc.; second, it explains the three calamities; and finally, under all requested difficulties, it distinguishes protection. This is the first part. There are roughly eight difficulties: 1. Disturbance by ghosts; 2. Disturbance by the masses; 3. Thieves coming to plunder the country; 4. The death and loss of the people; 5. Disputes between rulers and ministers; 6. Strange phenomena in heaven and earth; 7. Aberrations in the movement of the stars; 8. Aberrations in the movement of the sun and moon. Many thieves arise; such difficulties cannot all be enumerated. Speaking of the twenty-eight constellations, as stated in the tenth volume of the 'Moon Store Division' of the Mahasamghata Sutra, 'Chapter on Embracing the Constellations,' one direction has seven constellations, and the four directions together have twenty-eight constellations. The seven constellations of the east are Horn, Neck, Root, Room, Heart, Tail, and Winnow. The seven constellations of the south are Well, Ghost, Willow, Star, Extended Wing, and Chariot. The seven constellations of the west are Legs, Stomach, Hairy Head, Net, Turtle Beak.
參。北方七宿。謂鬥牛女虛危室壁。又月藏分第十卷。與上稍異。恐繁不述。
經。大王(至)一切諸難。
釋曰。第二火水風難。
經。亦應講此經。法用如上說(或有本云講讀此經)。
釋曰。第三準上護法。
經。大王不但護國(至)法用如上說(或有本云講讀此經)。
釋曰。第二明其護法文別有三。初標。次釋。后準上護法。如文可知。問富貴客安置講。貧賤如何可成。準下諸難。應有此妨。若準此難。講讀此經。以為正也。
經。大王不但護福亦護眾難。
釋曰。第三明沒諸難。大別有三。初標。次釋。后準。此即標也。
經。若疾病苦難(至)一切無量苦難。
釋曰。第二別釋諸難。謂疾病等。及枷鎖等果報難。或四重業。五逆因。八難六道業難。一切無量苦果難。言四重者。淫盜殺生及妄語罪。問講讀此經。能護四重業不。若能護者。應非失戒。若已失戒。如何能護。解云。諸宗不同。若依小乘。自有兩說。如俱舍第十五。敘三師釋。一薩婆多宗。別解脫戒。五緣舍故。彼頌云。舍別解調伏。由所捨命終。及二形俱生。斷善根夜盡。犯根本羅時。不捨出家戒。所以然者。非犯一邊。一切律儀。應遍舍故。然有二名。謂持犯戒。如有財
【現代漢語翻譯】 現代漢語譯本 參。北方七宿（北方七個星宿）。謂斗（dǒu，星宿名）牛（niú，星宿名）女（nǚ，星宿名）虛（xū，星宿名）危（wēi，星宿名）室（shì，星宿名）壁（bì，星宿名）。又月藏分第十卷。與上稍異。恐繁不述。
經。大王（直至）一切諸難。
釋曰。第二火水風難。
經。亦應講此經。法用如上說（或有本云講讀此經）。
釋曰。第三準上護法。
經。大王不但護國（直至）法用如上說（或有本云講讀此經）。
釋曰。第二明其護法文別有三。初標。次釋。后準上護法。如文可知。問富貴客安置講。貧賤如何可成。準下諸難。應有此妨。若準此難。講讀此經。以為正也。
經。大王不但護福亦護眾難。
釋曰。第三明沒諸難。大別有三。初標。次釋。后準。此即標也。
經。若疾病苦難（直至）一切無量苦難。
釋曰。第二別釋諸難。謂疾病等。及枷鎖等果報難。或四重業（四種根本罪業），五逆因（五種逆罪的因），八難（八種難以修行佛法的障礙）六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）業難。一切無量苦果難。言四重者。淫盜殺生及妄語罪。問講讀此經。能護四重業不。若能護者。應非失戒。若已失戒。如何能護。解云。諸宗不同。若依小乘。自有兩說。如俱舍第十五。敘三師釋。一薩婆多宗（一切有部）。別解脫戒。五緣舍故。彼頌云。舍別解調伏。由所捨命終。及二形俱生。斷善根夜盡。犯根本羅時。不捨出家戒。所以然者。非犯一邊。一切律儀。應遍舍故。然有二名。謂持犯戒。如有財
【English Translation】 English version Reference: The Northern Seven Mansions. These are Dou (Dǒu, a constellation), Niu (Niú, a constellation), Nü (Nǚ, a constellation), Xu (Xū, a constellation), Wei (Wēi, a constellation), Shi (Shì, a constellation), and Bi (Bì, a constellation). Also, the tenth volume of the 'Monthly Treasury Division' differs slightly from the above. Fearing prolixity, it will not be elaborated.
Sutra: O Great King (up to) all kinds of difficulties.
Explanation: The second difficulty is that of fire, water, and wind.
Sutra: One should also expound this sutra. The method of practice is as described above (or some versions say 'expound and recite this sutra').
Explanation: The third is to follow the above method of protecting the Dharma.
Sutra: O Great King, not only protect the country (up to) the method of practice is as described above (or some versions say 'expound and recite this sutra').
Explanation: The second clarifies that there are three distinct aspects to the text on protecting the Dharma. First, there is the heading. Second, there is the explanation. Third, there is the alignment with the above method of protecting the Dharma. This is clear from the text. Question: How can wealthy and noble people arrange for the exposition? How can the poor and lowly accomplish it? According to the difficulties below, there should be this obstacle. If according to this difficulty, expounding and reciting this sutra is the correct approach.
Sutra: O Great King, not only protect blessings but also protect against all difficulties.
Explanation: The third clarifies the elimination of all difficulties. Broadly speaking, there are three aspects. First, there is the heading. Second, there is the explanation. Third, there is the alignment. This is the heading.
Sutra: If there are difficulties of illness and suffering (up to) all immeasurable difficulties.
Explanation: The second separately explains the various difficulties, such as illnesses, and the difficulties of karmic retribution such as shackles and chains. Or the four grave offenses (four fundamental transgressions), the causes of the five rebellious acts (five heinous crimes), the eight difficulties (eight obstacles to practicing the Buddha's teachings), the karmic difficulties of the six realms (realms of gods, humans, asuras, animals, hungry ghosts, and hell beings). All immeasurable difficulties of suffering. The four grave offenses are sexual misconduct, theft, killing, and false speech. Question: Can expounding and reciting this sutra protect against the four grave offenses? If it can protect, then one should not have broken the precepts. If one has already broken the precepts, how can one protect? Explanation: Different schools have different views. According to the Hinayana, there are two views. As in the fifteenth chapter of the Abhidharma-kosa, it narrates the explanations of three teachers. One is the Sarvastivada school (Everything Exists School). The precepts of individual liberation are abandoned due to five conditions. Their verse says: 'Abandoning individual liberation and discipline is due to the end of life of the one abandoning, and the simultaneous arising of two forms, severing the roots of goodness, the end of the night, and violating the fundamental precepts. One does not abandon the monastic precepts.' The reason for this is that not violating one aspect means that all vows should be completely abandoned. However, there are two names: holding and violating precepts. For example, having wealth.
者。負他債時。名為富人。及負債者。若於所犯。發露悔除。名具尸羅。不名犯戒。如還債已。但名富人。二經部師說。六緣舍勒策。及比丘別解脫戒。謂於前五。更加犯重。三法密部說。七緣舍別解脫戒。謂於前六。加正法滅。經部難薩婆多雲。若爾何緣薄伽梵說。犯四重者。不名比丘。不名沙門。非釋迦子。破比丘性。害沙門性。懷滅墮落。立他勝名。薩婆多答。依勝義比丘密意說。正法滅時不新得。非舍舊戒。廣說如彼。今依大乘。諸教不同。若依瑜伽。犯重失戒。不說護法故。第四十云。略由二緣。舍諸菩薩凈戒律儀。一者棄捨無上正等菩提大愿。二者現行上品纏。犯他勝處。法藏諸菩薩。雖復轉身遍十方界。在在生處。不捨菩薩凈戒律儀。由是菩薩不捨無上菩提大愿。亦不現行上品纏。犯他勝處法。不五十三云。問有幾因緣。苾芻律儀受已還舍。答或由舍所學處故。或由犯根本罪故。或由形沒二形生故。或由善根斷故。或由棄捨眾同分故。苾芻律儀受已還舍。若正法毀壞。正法隱沒。雖無新受苾芻律儀。先已受得。當知不捨。若依普賢觀經云。若聲聞毀破三歸。及五戒八戒。比丘戒比丘尼戒。沙彌戒沙彌尼戒。式叉摩尼戒。及諸威儀。愚癡不善。惡邪心故。多犯諸戒。及諸威儀。若欲除滅。令無過患。還為
【現代漢語翻譯】 問：如果有人欠了別人的債，這時稱他為富人還是負債者？答：如果對於所犯的戒律，能夠坦白地發露懺悔，這樣的人可以被稱為『具尸羅』（具戒，持戒清凈的人），而不能被簡單地稱為『犯戒』。就像還清了債務的人，我們只稱他為富人一樣。 二、經部師的觀點是，有六種因緣會導致捨棄『勒策』（學處，戒條），以及比丘的別解脫戒（比丘所受的戒律）。他們認為在前五種（通常指五戒）的基礎上，加上『犯重』（犯根本重罪）這一條。 三、法密部的觀點是，有七種因緣會導致捨棄別解脫戒。他們認為在前六種的基礎上，加上『正法滅』（正法衰敗滅亡）這一條。 經部對薩婆多部（一切有部）提出質疑：如果像你們所說的那樣，那麼為什麼薄伽梵（Bhagavan，佛陀）會說，犯了四重罪（比丘戒中最嚴重的四條戒律）的人，不能被稱為比丘，不能被稱為沙門（出家修行者），不是釋迦牟尼佛的弟子，喪失了比丘的資格，損害了沙門的身份，心中懷著毀滅和墮落，被立為『他勝』（被他人戰勝，指無法繼續修行）之名呢？ 薩婆多部回答說：這是依據勝義比丘（具有真實智慧的比丘）的密意而說的。正法滅亡時，並非新獲得（戒律），也不是捨棄舊的戒律。詳細的解釋可以參考他們的論述。現在我們依據大乘佛教的觀點，各種教義有所不同。如果依據《瑜伽師地論》，犯了重罪就會失去戒律，但沒有說護法（護持正法）的緣故。第四十卷說：大致由兩種因緣，會捨棄菩薩的清凈戒律儀。一是捨棄無上正等菩提的大愿（立誓成佛的願望），二是現行上品纏（指極重的煩惱），犯了他勝處（指菩薩戒中最嚴重的罪）。 法藏部的菩薩，即使轉身遍佈十方世界，無論在何處轉生，都不會捨棄菩薩的清凈戒律儀。這是因為菩薩不捨棄無上菩提的大愿，也不會現行上品纏，犯了他勝處法。 《菩薩地持經》第五十三卷問：有幾種因緣，比丘的律儀受持后還會捨棄？答：或者因為捨棄所學之處的緣故，或者因為犯根本罪的緣故，或者因為失去男性性徵或生為雙性人的緣故，或者因為善根斷絕的緣故，或者因為捨棄了眾同分的緣故，比丘的律儀受持后就會捨棄。如果正法被毀壞，正法隱沒，即使沒有新受比丘律儀，先前已經受得的，應當知道也不會捨棄。 如果依據《普賢觀經》所說，如果聲聞（小乘修行者）毀壞了三歸（皈依佛、法、僧）以及五戒、八戒、比丘戒、比丘尼戒、沙彌戒、沙彌尼戒、式叉摩尼戒（預備尼戒），以及各種威儀，因為愚癡不善、惡邪心的緣故，多次觸犯各種戒律以及各種威儀，如果想要消除這些罪過，使之不再成為過患，那麼就應該重新為...
【English Translation】 Question: When someone owes a debt to others, are they called a rich person or a debtor? Answer: If, regarding the offenses committed, they can openly confess and repent, such a person can be called 'Śīlavat' (possessing precepts, one who is pure in upholding the precepts), and cannot simply be called 'breaking the precepts.' Just like someone who has repaid their debt, we only call them a rich person. Second, the view of the Sautrāntika masters is that there are six conditions that lead to abandoning the 'Lakṣaṇa' (training rules, precepts), as well as the Prātimokṣa precepts (the precepts received by monks) of a Bhikṣu. They believe that on top of the first five (usually referring to the five precepts), the condition of 'committing a grave offense' is added. Third, the view of the Dharmagupta school is that there are seven conditions that lead to abandoning the Prātimokṣa precepts. They believe that on top of the first six, the condition of 'the extinction of the True Dharma' is added. The Sautrāntika school questions the Sarvāstivāda school: If it is as you say, then why would the Bhagavan (Buddha) say that someone who has committed the four parājikas (the four most serious offenses in the Bhikṣu precepts) cannot be called a Bhikṣu, cannot be called a Śrāmaṇa (ordained practitioner), is not a disciple of Śākyamuni Buddha, loses the qualification of a Bhikṣu, harms the identity of a Śrāmaṇa, harbors destruction and downfall in their heart, and is given the name 'Parājita' (defeated by others, referring to being unable to continue practicing)? The Sarvāstivāda school answers: This is spoken according to the hidden meaning of a Bhikṣu with ultimate wisdom. When the True Dharma becomes extinct, it is not newly acquired (precepts), nor is it abandoning the old precepts. Detailed explanations can be found in their treatises. Now, according to the views of Mahāyāna Buddhism, various doctrines differ. If based on the Yogācārabhūmi-śāstra, committing a grave offense will lead to losing the precepts, but it does not mention the reason of protecting the Dharma. Volume 40 says: Roughly, there are two conditions that will lead to abandoning the pure precepts and vows of a Bodhisattva. One is abandoning the great vow of unsurpassed perfect enlightenment (the vow to become a Buddha), and the other is currently engaging in the highest level of afflictions, committing the offense of being defeated by others (referring to the most serious offenses in the Bodhisattva precepts). Bodhisattvas of the Dharmagupta school, even if they turn and pervade the ten directions, wherever they are reborn, will not abandon the pure precepts and vows of a Bodhisattva. This is because Bodhisattvas do not abandon the great vow of unsurpassed enlightenment, nor do they currently engage in the highest level of afflictions, committing the Dharma of being defeated by others. The Bodhisattvabhūmi Volume 53 asks: How many conditions are there under which a Bhikṣu's precepts, once received, will be abandoned? Answer: Either because of abandoning the places of learning, or because of committing a fundamental offense, or because of losing male characteristics or being born as an intersex person, or because of the severance of roots of goodness, or because of abandoning the commonality of the assembly, the Bhikṣu's precepts, once received, will be abandoned. If the True Dharma is destroyed, and the True Dharma is hidden, even if there is no newly received Bhikṣu precepts, those previously received should be known not to be abandoned. If according to the Samantabhadra Contemplation Sutra, if a Śrāvaka (practitioner of the Lesser Vehicle) destroys the Three Refuges (refuge in the Buddha, Dharma, and Sangha) as well as the Five Precepts, Eight Precepts, Bhikṣu precepts, Bhikṣuṇī precepts, Śrāmaṇera precepts, Śrāmaṇerikā precepts, Śikṣamāṇā precepts (preparatory nun precepts), and various forms of conduct, because of ignorance, unwholesomeness, evil and perverse minds, repeatedly violates various precepts and various forms of conduct, if they want to eliminate these transgressions, so that they no longer become faults, then they should again...
比丘。具沙門法。當勤修集讀方等經典。思第一義甚深空法。令此空慧。與心相應。當知此人。于唸唸頃。一切罪垢。永盡無餘。是名具諸沙門法戒。具諸威儀。依方等經及此經文。亦得還生。故大方等陀羅尼經第一卷云。若菩薩二十四戒。沙彌十戒。式叉沙彌尼戒。比丘戒。比丘尼戒。如是諸戒。若犯一一諸戒。當一心懺悔。若不還生。無有是處。除不至心。若犯五逆罪。身有白癩。若不除差。無有是處。又第四云。若有比丘。毀四重禁至心憶念此陀羅尼經。誦千四百遍。誦千四百遍已乃懺悔。請一比丘。為作證人。自陳其罪。向形像前。如是次第。經八十七日。勤懺悔已。是諸戒根若不還生。終無是處。彼人能於八十七日勤懺悔已。若不堅固阿耨多羅三藐三菩提。亦無是處。若依涅槃。亦舍不捨。失其受力故名為舍。不失受經故名不捨。猶如燋一種有體無力。故涅槃經三十一云。善男子我于經中。作如是說。若有比丘。犯四重已。不名比丘。名破比丘。已失比丘。不復能生善牙種子。譬如燋種不生果實。如多羅樹頭壞。則不生果。犯重比丘。亦復如是。我諸弟子聞是說已。不解我意。唱言如來說諸比丘犯重禁已。失比丘戒。善男子。我于經中。為能陀說四種比丘。一者畢竟到道。二者樂道。三受道。四者污道。犯
【現代漢語翻譯】 現代漢語譯本： 比丘們，具有沙門（Śrāmaṇa，指出家修行者）之法的，應當勤奮修習和學習方等經典（Vaipulya Sūtra，指大乘經典）。思維第一義諦（paramārtha，指最高的真理）甚深的空法（Śūnyatā，指空性）。使這種空慧（Śūnyatā-jñāna，指對空性的智慧）與心相應。應當知道，這樣的人，在每一個念頭生滅的瞬間，一切罪業和污垢，都永遠消盡無餘。這被稱為具足了所有沙門之法和戒律，具足了所有威儀。依靠方等經典以及此經的經文，也能再次獲得戒體而還生。 所以《大方等陀羅尼經》第一卷說：『如果菩薩的二十四戒，沙彌（Śrāmaṇera，指出家男眾）的十戒，式叉摩那（Śikṣamāṇā，指出家女眾的預備階段）戒，比丘（Bhikṣu，指出家男眾）戒，比丘尼（Bhikṣuṇī，指出家女眾）戒，像這樣的各種戒律，如果觸犯了其中任何一條戒律，應當一心懺悔。如果不能再次獲得戒體而還生，那是絕對不可能的。』除非不是真心懺悔。如果犯了五逆罪（pañcānantarya，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），身上有白癩病，如果不能消除痊癒，那也是絕對不可能的。 又第四卷說：『如果有比丘，毀犯了四重禁（caturpārājika，指殺、盜、淫、妄四種根本戒），至誠憶念此陀羅尼經，誦讀一千四百遍。誦讀一千四百遍之後才懺悔，請一位比丘作為證人，親自陳述自己的罪過，面向佛像前。像這樣依次進行，經過八十七天，勤奮懺悔之後，這些戒律的根本如果不能再次獲得而還生，終究是不可能的。』那個人能夠在八十七天里勤奮懺悔之後，如果不能堅固阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺），也是不可能的。 如果依據《涅槃經》（Nirvana Sutra），戒體是捨棄還是不捨棄呢？失去了它的受戒之力，所以名為捨棄。沒有失去受持經典的力量，所以名為不捨棄。猶如被燒焦的種子，有形體卻沒有力量。所以《涅槃經》第三十一卷說：『善男子，我在經典中，這樣說，如果有比丘，犯了四重禁之後，不名為比丘，名為破戒比丘，已經失去了比丘的資格，不能再生長善法的種子。譬如被燒焦的種子，不能生長果實。如多羅樹的樹頭壞了，就不能生長果實。犯了重戒的比丘，也是這樣。我的弟子們聽了這種說法之後，不理解我的意思，宣揚說如來說諸比丘犯了重禁之後，就失去了比丘戒。善男子，我在經典中，為能陀說了四種比丘：一者畢竟到道，二者樂道，三受道，四者污道。』犯...
【English Translation】 English version: Monks, those who possess the Dharma of a Śrāmaṇa (ascetic, renunciate) should diligently cultivate and study the Vaipulya Sūtras (Mahayana scriptures). Contemplate the profound emptiness (Śūnyatā) of the ultimate meaning (paramārtha). Let this wisdom of emptiness (Śūnyatā-jñāna) be in accordance with the mind. Know that such a person, in every moment of thought, all sins and defilements are forever exhausted without remainder. This is called possessing all the Dharma and precepts of a Śrāmaṇa, possessing all dignified conduct. Relying on the Vaipulya Sūtras and the text of this scripture, one can also be reborn again. Therefore, the first volume of the Great Vaipulya Dhāraṇī Sūtra says: 'If a Bodhisattva's twenty-four precepts, a Śrāmaṇera's (novice monk) ten precepts, a Śikṣamāṇā's (female novice in probation) precepts, a Bhikṣu's (monk) precepts, a Bhikṣuṇī's (nun) precepts, such various precepts, if one violates any one of these precepts, one should repent wholeheartedly. If one cannot be reborn again, it is absolutely impossible.' Unless one is not sincere in repentance. If one commits the five heinous crimes (pañcānantarya: patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), and has white leprosy on the body, if it cannot be eliminated and healed, it is also absolutely impossible. Furthermore, the fourth volume says: 'If there is a Bhikṣu who violates the four major prohibitions (caturpārājika: killing, stealing, sexual misconduct, lying), sincerely remembers this Dhāraṇī Sūtra, and recites it one thousand four hundred times. After reciting it one thousand four hundred times, then repents, and asks a Bhikṣu to be a witness, personally stating his offenses, facing the Buddha image. Proceeding in this order, after diligently repenting for eighty-seven days, if the roots of these precepts cannot be reborn again, it is ultimately impossible.' If that person, after diligently repenting for eighty-seven days, cannot solidify Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), it is also impossible. If according to the Nirvana Sutra, is the precept body abandoned or not abandoned? It loses its power of receiving precepts, so it is called abandoned. It does not lose the power of upholding the scriptures, so it is called not abandoned. It is like a scorched seed, having form but no power. Therefore, the thirty-first volume of the Nirvana Sutra says: 'Good man, in the scriptures, I say this: If there is a Bhikṣu who has committed the four major prohibitions, he is not called a Bhikṣu, but a broken-precept Bhikṣu, having lost the qualification of a Bhikṣu, and cannot grow the seeds of good Dharma again. It is like a scorched seed that cannot grow fruit. Like a Tala tree whose head is broken, it cannot grow fruit. A Bhikṣu who has committed serious offenses is also like this. My disciples, after hearing this statement, do not understand my meaning, and proclaim that the Tathagata says that Bhikṣus who have committed serious prohibitions have lost the Bhikṣu precepts. Good man, in the scriptures, I spoke of four kinds of Bhikṣus to Nanda: the first is one who ultimately reaches the path, the second is one who enjoys the path, the third is one who receives the path, and the fourth is one who defiles the path.' Committing...
四重者。即是污道。我諸弟子聞是說已。不解我意。唱言如來說比丘犯四重已。不失禁戒。如是諸宗。應作四句。一一向不捨。如薩婆多。二一向舍戒。如經部宗。及瑜伽等。三亦舍亦不捨。如涅槃經等。四非舍非不捨。如方等經。及普賢觀經等。若懺不捨。不懺便舍。成第二句。及第四句。所以者何。泛論四句。有其二種。一者別體。如婆沙等。第三第四別法成句。二者問體。第三第四遮表一法。若表詮門。成第三句。若遮詮門。成第四句。由此涅槃方等。法同而別。今依方等及此經文。四重五逆。諸義得成。言五逆者。亦名無間業。謂殺父殺母。破和合僧。殺阿羅漢。及出佛身血。問此五逆業。能得護不。若能護在。應非定業。若不能護。此文相違。解云。諸宗不同。薩婆多宗決定受業。無有護法。具如諸論。依經部宗(勘)。今依大乘。諸教不同。若非勝緣。便生地獄。若勝緣自在兩說。一依造像經。雖受而輕。故彼經云。由造像緣。三惡道果略受速出。而不受苦。如箭射林。不住而過。觀無量壽云。有五逆者。亦生西方。兩方兩番。無量壽云。不許生彼。依涅槃經第二十卷梵行品。阿阇世王發菩提心。不入地獄。故彼經云。爾時世尊。贊阿阇世王。善哉善哉。若有人能發菩提心。當知是人莊嚴佛大眾。大王。
【現代漢語翻譯】 現代漢語譯本 四重戒指的是污穢之道。我的弟子們聽了這些話后，不理解我的意思，宣稱如來說比丘犯了四重戒后，不會失去禁戒。像這樣的宗派，應該作出四種論斷。第一種是一概不捨戒，如薩婆多部（Sarvastivadins，一切有部，佛教部派之一）。第二種是一概舍戒，如經部宗（Sautrantika，佛教部派之一）和瑜伽行派（Yogacara，唯識宗）。第三種是亦舍亦不捨，如《涅槃經》等。第四種是非舍非不捨，如《方等經》和《普賢觀經》等。如果懺悔則不捨戒，不懺悔便舍戒，就屬於第二句和第四句。為什麼這麼說呢？泛泛而論四句，有兩種情況。一種是別體，如《婆沙論》等，第三和第四句是不同的法構成。另一種是問體，第三和第四句遮止和表達的是同一個法。如果是從表詮的角度，就屬於第三句；如果是從遮詮的角度，就屬於第四句。因此，《涅槃經》和《方等經》的法相同而有所區別。現在依據《方等經》和這部經的經文，四重罪和五逆罪的意義才能成立。所說的五逆罪，也叫無間業，指的是殺父、殺母、破壞僧團的和合、殺阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）以及使佛陀流血。問：這五逆罪，能夠被守護嗎？如果能夠被守護，就應該不是定業；如果不能被守護，就與經文相違背。解釋說：各個宗派的觀點不同。薩婆多部認為決定會受業報，沒有可以守護的方法，具體見於各種論著。依據經部宗（需要勘查）。現在依據大乘佛教，各種教義不同。如果不是殊勝的因緣，就會墮入地獄；如果是殊勝的因緣，則有兩種說法。一種是依據《造像經》，雖然會受報，但會減輕。所以那部經說，由於造像的因緣，三惡道的果報會略微承受，迅速脫離，而不受苦，就像箭射入森林，不住留而穿過。依據《觀無量壽經》說，有犯五逆罪的人，也能往生西方極樂世界。兩方面兩種說法，《無量壽經》說，不允許往生。依據《涅槃經》第二十卷《梵行品》，阿阇世王（Ajatasattu，古印度摩揭陀國國王）發菩提心，不墮入地獄。所以那部經說：『當時世尊讚歎阿阇世王，說：『好啊！好啊！如果有人能夠發起菩提心，應當知道這個人莊嚴了佛陀的大眾。大王。』
【English Translation】 English version The four grave offenses refer to the path of defilement. My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata (如來，another name of Buddha) said that a Bhikshu (比丘，Buddhist monk) who commits the four grave offenses does not lose his precepts. Such schools should make four assertions. The first is that one never relinquishes the precepts, such as the Sarvastivadins (薩婆多部，one of the early Buddhist schools). The second is that one always relinquishes the precepts, such as the Sautrantika (經部宗，another early Buddhist school) and the Yogacara (瑜伽行派，the Mind-Only school). The third is that one both relinquishes and does not relinquish the precepts, such as the Nirvana Sutra (《涅槃經》) and others. The fourth is that one neither relinquishes nor does not relinquish the precepts, such as the Vaipulya Sutras (《方等經》) and the Universal Worthy Contemplation Sutra (《普賢觀經》) and others. If one repents, one does not relinquish the precepts; if one does not repent, one relinquishes the precepts, which belongs to the second and fourth assertions. Why is this so? Generally speaking, the four assertions have two kinds of situations. One is separate entities, such as the Vibhasa (《婆沙論》) and others, where the third and fourth assertions are formed by different dharmas. The other is questioning entities, where the third and fourth assertions negate and express the same dharma. If it is from the perspective of explicit expression, it belongs to the third assertion; if it is from the perspective of implicit negation, it belongs to the fourth assertion. Therefore, the dharma of the Nirvana Sutra and the Vaipulya Sutras are the same but different. Now, based on the Vaipulya Sutras and the text of this sutra, the meaning of the four grave offenses and the five heinous crimes can be established. The so-called five heinous crimes, also called the deeds of immediate retribution, refer to killing one's father, killing one's mother, disrupting the harmony of the Sangha (僧團，Buddhist community), killing an Arhat (阿羅漢，one who has attained liberation), and drawing blood from the body of the Buddha. Question: Can these five heinous crimes be protected against? If they can be protected against, they should not be fixed karma; if they cannot be protected against, it contradicts the sutra text. Explanation: The views of various schools differ. The Sarvastivadins believe that one is definitely subject to karmic retribution and there is no method to protect against it, as detailed in various treatises. According to the Sautrantika (needs to be verified). Now, according to Mahayana Buddhism, various teachings differ. If it is not a superior condition, one will fall into hell; if it is a superior condition, there are two views. One is based on the Sutra on Making Images, although one will receive retribution, it will be lightened. Therefore, that sutra says that due to the cause of making images, the consequences of the three evil paths will be slightly endured, quickly escaped, and one will not suffer, like an arrow shot into the forest, passing through without dwelling. According to the Contemplation Sutra on the Buddha of Immeasurable Life, even those who have committed the five heinous crimes can be reborn in the Western Pure Land. Two aspects, two statements, the Sutra of Immeasurable Life says that it is not allowed to be reborn there. According to the Nirvana Sutra, the twentieth chapter, 'Conduct Chapter', King Ajatasattu (阿阇世王，king of Magadha in ancient India) aroused the Bodhi mind (菩提心，the mind of enlightenment) and did not fall into hell. Therefore, that sutra says: 'At that time, the World Honored One praised King Ajatasattu, saying: 'Good! Good! If someone can arouse the Bodhi mind, know that this person adorns the Buddha's assembly. Great King.'
汝昔已於毗婆尸佛。初發阿耨多羅三藐三菩提心。從是以來。至我出世。于其中間。未曾墮于地獄受苦。大王當知。菩提之心。乃至有如是無量果報。大王。從今已往。常當勤修菩提之心。又復前文云。阿阇世王發大心故。所有重罪。別得微薄。復云。阿阇世王語耆婆言。我今未死。已得天身。舍于短命。而得長命。廣說如彼。言八難者。依大般若五百六十八云。天王當知。菩薩終不生於無暇之處。是諸菩薩。無有惡業。墮地獄趣。無有破戒。墮傍生趣。無有嫉妒。墮餓鬼趣。不生邪見。常值善友。不缺諸根。成佛法器。不生邊地。根鈍愚癡。不知善惡。不生長壽天。不能利他。不見佛故。不生無佛世界。菩薩生處。必具三寶。具如彼說。舊勝天王般若。亦同此說。又增一阿含經八難品云。比丘當知。有八不聞之節。何等為八。一地獄。二畜生。三餓鬼。四長壽天。五生在邊地。誹謗賢聖。造諸惡業。六生中國。六情不具。不別善惡。七雖生中國六情具足。心識邪見。八生中國。六情具。佛不出世。亦不說法。具說如彼。依此阿含。尋大般若。八數應知。問何等名長壽天。答依智度論三十二。長壽天者。非想非無想壽。八萬大劫。或有人云。一切無色定。通名長壽天。以無形不可化故。不堪得道。常是凡夫處故。或從
【現代漢語翻譯】 現代漢語譯本： 你過去曾在毗婆尸佛（Vipashyi Buddha）面前，初次發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。從那時以來，直到我出世，在這期間，你未曾墮入地獄遭受痛苦。大王應當知道，菩提之心，乃至有如此無量的果報。大王，從今以後，應當常常勤奮修習菩提之心。 又如前文所說，阿阇世王（Ajatasattu）因為發起大心，所以所有的重罪，變得微薄。又說，阿阇世王對耆婆（Jivaka）說：『我如今未死，已經得到天身，捨棄短命，而得到長命。』詳細的說法就像那裡所說。 所說的『八難』，依據《大般若經》第五百六十八卷所說：天王應當知道，菩薩（Bodhisattva）終究不會生於沒有空閑之處。這些菩薩，沒有惡業，不會墮入地獄道；沒有破戒，不會墮入畜生道；沒有嫉妒，不會墮入餓鬼道；不生邪見，常能遇到善友；不缺諸根，成為成佛的法器；不生在邊地，根器遲鈍愚癡，不知善惡；不生長壽天，不能利益他人，見不到佛；不生在沒有佛的世界。菩薩所生之處，必定具足三寶（Triratna）。詳細的說法就像那裡所說。《舊勝天王般若經》也同樣這樣說。 《增一阿含經·八難品》中說：比丘（Bhikkhu）應當知道，有八種不能聽聞佛法的時節。哪八種呢？一是地獄，二是畜生，三是餓鬼，四是長壽天，五是生在邊地，誹謗賢聖，造作各種惡業，六是生在中國，六根不具足，不能分辨善惡，七是雖然生在中國，六根具足，但心識邪見，八是生在中國，六根具足，但佛不出世，也不說法。詳細的說法就像那裡所說。依據這部《阿含經》，參考《大般若經》，八難的數目應當知道。 問：什麼叫做長壽天？ 答：依據《智度論》第三十二卷，長壽天是指非想非非想處天（Neither perception nor non-perception），壽命長達八萬大劫。或者有人說，一切無色定（Formless realm）都通稱為長壽天，因為沒有形體，不可教化，所以不堪得道，常常是凡夫所處的地方。
【English Translation】 English version: You had once, before Vipashyi Buddha (Vipashyi Buddha), initially generated the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). From that time until my appearance in the world, you have never fallen into hell to suffer. Great King, you should know that the mind of Bodhi (Bodhi-citta), even has such immeasurable karmic rewards. Great King, from now on, you should always diligently cultivate the mind of Bodhi. Furthermore, as mentioned earlier, King Ajatasattu (Ajatasattu), because of generating a great mind, had all his heavy sins become slight. It is also said that King Ajatasattu said to Jivaka (Jivaka): 'I have not yet died, but I have already attained a heavenly body, abandoning short life and gaining long life.' The detailed explanation is as described there. The 'Eight Difficulties' are, according to the Mahaprajnaparamita Sutra, Volume 568: Heavenly King, you should know that a Bodhisattva (Bodhisattva) will never be born in a place without leisure. These Bodhisattvas have no evil karma, will not fall into the hell realm; have not broken precepts, will not fall into the animal realm; have no jealousy, will not fall into the hungry ghost realm; do not generate wrong views, and always encounter good friends; do not lack faculties, and become vessels for attaining Buddhahood; are not born in border regions, with dull faculties and ignorance, not knowing good and evil; are not born in long-life heavens, unable to benefit others, and not seeing the Buddha; are not born in worlds without Buddhas. The place where a Bodhisattva is born must be complete with the Three Jewels (Triratna). The detailed explanation is as described there. The Old Sutra of King Superior to Gods also says the same. The Ekottara Agama Sutra, Chapter on the Eight Difficulties, says: Bhikkhus (Bhikkhu) should know that there are eight times when one cannot hear the Dharma. What are the eight? First, hell; second, animals; third, hungry ghosts; fourth, long-life heavens; fifth, being born in border regions, slandering the virtuous and creating various evil karmas; sixth, being born in China, lacking the six faculties, unable to distinguish good and evil; seventh, although born in China, with the six faculties complete, but with wrong views in mind; eighth, being born in China, with the six faculties complete, but the Buddha does not appear in the world, nor does he teach the Dharma. The detailed explanation is as described there. According to this Agama Sutra, referring to the Mahaprajnaparamita Sutra, the number of the Eight Difficulties should be known. Question: What is meant by long-life heavens? Answer: According to the Mahaprajnaparamitashastra, Volume 32, long-life heavens refer to the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception), with a lifespan of eighty thousand great kalpas. Or some say that all formless concentrations (Formless realm) are generally called long-life heavens, because they have no form and cannot be transformed, so they are not suitable for attaining the Way, and are always places where ordinary people reside.
初禪至四禪。除凈居天。皆名長壽天。以著味邪見。不能受道。乃至彼問著味。善心難生故。又彼下文云。無色界中。無形不得說法故。不在中生。色界中雖有色身。可為說法。而深著禪味。不能大利益眾生故。是故不在中生。有云。北郁單越。以為一數。除其邊地(勘)。行六道事者。造六道業。一切無量苦難者。總結諸難。
經。若講此經。法用如上說(有本云講讀此經)。
釋曰。第三準釋也。
經。大王昔(至)欲滅其國。
釋曰。自下第二引古例今。文別有二。初引帝釋。證上諸國。二大王昔有下。引普明王。證上諸身。前中有三。初明難事。次明護法。后示說處。此即初也。依賢愚經頂生王品云。爾時世尊。見諸比丘。貪于飾好。著于名利。多畜盈長。積聚無厭。說往過去。有大國王。名瞿薩離圍斯(涅槃云善住王也)時王頂生欻生一胞。其形如繭。凈潔請徹。亦不疼痛。後轉轉大。乃至如瓠。便劈看之。得一童子。甚為端正。頭髮紺青。身紫金色。即召相師。占知有德。必為聖王。統領四域。因為立字。名文陀竭(晉雲頂生)。年遂長大。英德遂著。王既薨背。諸附庸王。共詣頂生。而咸啟白。大王已崩。愿嗣國位。頂生答言。若五福應為王者。要今四天及尊帝釋來相迎授。
【現代漢語翻譯】 現代漢語譯本： 初禪到四禪，除了凈居天（色界天的最高層），都叫做長壽天。因為他們執著于禪定的滋味，產生邪見，不能接受佛法教導。甚至因為執著于禪味，善心難以生起。而且，下文說，在無色界中，沒有形體，無法說法，所以不在無色界中出生。色界中雖然有色身，可以說法，但他們深深執著于禪定的滋味，不能夠最大程度地利益眾生，所以不在色界中出生。有人說，北郁單越（四大部洲之一，以享樂為主）也算作一種情況。排除了那些邊遠地區（需要考察）。行六道之事的人，造作六道的業。一切無量的苦難，是總結各種苦難。
經：如果講這部經，所用的方法如上所述（有的版本說是講讀這部經）。
釋：這是第三個準則的解釋。
經：大王過去（直到）想要滅掉他的國家。
釋：下面第二部分引用古代的例子來印證現在的情況。文句可以分為兩部分。首先引用帝釋天（忉利天之主）的例子，來證明上面所說的各種國家。其次，從『大王過去』開始，引用普明王的例子，來證明上面所說的各種身。在第一部分中又有三個小部分。首先說明事情的困難，其次說明護持佛法，最後指示說法的地方。這裡是第一部分。依據《賢愚經·頂生王品》所說，當時世尊看到各位比丘貪圖裝飾美好，執著于名利，積蓄過多，貪得無厭，就講述了過去的事情。過去有一位大國王，名叫瞿薩離圍斯（《涅槃經》中說是善住王）。當時國王的頭頂上忽然生出一個胞，形狀像蠶繭，乾淨透徹，也不疼痛。後來逐漸長大，乃至像葫蘆一樣，剖開一看，得到一個童子，非常端正，頭髮紺青色，身體紫金色。國王就召來相師，占卜后得知這個孩子有德行，必定成為聖王，統治四方。因此給他取名為文陀竭（晉代翻譯為頂生）。年齡逐漸長大，英明的美德也逐漸顯現。國王去世后，各位附庸國的國王一同來到頂生這裡，稟告說：『大王已經駕崩，希望您繼承王位。』頂生回答說：『如果我有五福的徵兆，應該成為國王，那麼現在四天王和帝釋天應該來迎接我，授予我王位。』
【English Translation】 English version: From the first Dhyana to the fourth Dhyana, except for the Pure Abode Heavens (highest level of the Form Realm), all are called Long-Life Heavens. This is because they are attached to the taste of meditation, have wrong views, and cannot receive the teachings of the Dharma. Furthermore, because of their attachment to the taste of meditation, it is difficult for good thoughts to arise. Moreover, the following text says that in the Formless Realm, there is no form, so the Dharma cannot be preached, therefore they are not born in the Formless Realm. Although there are physical bodies in the Form Realm, and the Dharma can be preached, they are deeply attached to the taste of meditation and cannot greatly benefit sentient beings, so they are not born in the Form Realm. Some say that Uttarakuru (one of the four great continents, mainly focused on enjoyment) is also counted as one case. Excluding those remote areas (to be investigated). Those who engage in the affairs of the six realms create the karma of the six realms. All immeasurable sufferings are a summary of all kinds of sufferings.
Sutra: If this Sutra is preached, the method used is as described above (some versions say reading this Sutra).
Commentary: This is the explanation of the third principle.
Sutra: In the past, the Great King (until) wanted to destroy his country.
Commentary: The second part below cites ancient examples to confirm the present situation. The sentences can be divided into two parts. First, the example of Sakra (Lord of the Trayastrimsa Heaven) is cited to prove the various countries mentioned above. Second, starting from 'In the past, the Great King', the example of King Universal Light is cited to prove the various bodies mentioned above. In the first part, there are three smaller parts. First, it explains the difficulty of the matter, second, it explains upholding the Dharma, and finally, it indicates the place for preaching the Dharma. This is the first part. According to the 'Top-Born King Chapter' of the Sage and Fool Sutra, at that time, the World Honored One saw that the Bhikshus were greedy for beautiful decorations, attached to fame and profit, accumulated too much, and were insatiable, so he told about the past. In the past, there was a great king named Kusali-vesa (said to be King Good Abode in the Nirvana Sutra). At that time, a cyst suddenly grew on the king's head, shaped like a silkworm cocoon, clean and transparent, and not painful. Later, it gradually grew larger, even like a gourd. When it was cut open, a child was found, who was very upright, with dark blue hair and a purple-golden body. The king summoned a fortune-teller, who divined that this child had virtue and would surely become a holy king, ruling the four directions. Therefore, he was named Mandhata (translated as Top-Born in the Jin Dynasty). As he grew older, his brilliant virtues gradually became apparent. After the king passed away, the vassal kings came together to Mandhata and reported: 'The Great King has passed away, we hope that you will inherit the throne.' Mandhata replied: 'If I have the signs of the five blessings and should become a king, then the Four Heavenly Kings and Sakra should come to greet me and bestow the throne upon me now.'
爾乃登位。立誓已竟。四天即下。各各捉寶瓶。盛滿香湯灌其頂。時天帝釋。復持寶冠。來爲著之。于閻浮提。五欲自娛。經八萬四千歲。夜叉誦出。請游東弗婆提。經八億歲。復請至西瞿尼耶。十四億歲。北郁單越。十八億歲。四天王處。經十四億歲。意中復念欲升忉利天。五百仙人扶車御一象。共至天上。未到之次。遙睹天城。名曰快見城。有千二百門。諸天怖畏。悉閉諸門。著三重鐵關。頂生兵眾。直趣不礙。王即吹貝張弓扣彈。千二百門。一時自開。帝釋尋出。與共相見。因請入宮。與共分座。王于天上。受五欲樂。盡三十六帝。末後帝釋。是迦葉菩薩。時阿修羅王。與軍上天。與帝釋鬥。帝釋不如。退軍入城。頂生復出。吹貝扣弓。修羅即去。頂生自念。我如是無有等者。今與帝釋共坐何為。不如害之獨霸為快。噁心既發。因尋墮落。頂生王者。統領四域。四十億歲而無厭足。由貪而死。是故比丘。夫利養者。實為大患。廣說如彼。涅槃經第十二說。爾時帝釋。受持讀誦大乘經典。為他演說。因緣力故。有大威德。頂生於是帝釋。生惡其心故。即便墮落。還閻浮提。與所受念人天離別。生大苦惱。復過惡病。即便命終。爾時帝釋迦葉佛是。轉輪王我身是。廣說如彼說。與賢愚經。所有同異。恐繁不述。
【現代漢語翻譯】 爾時，他登上了王位，立誓完畢。四天王立即降臨，各自拿著寶瓶，盛滿香湯灌在他的頭頂。當時，天帝釋（Devendra，眾神之王）又拿著寶冠，來為他戴上。他在閻浮提（Jambudvipa，人世間）享受五欲之樂，經歷了八萬四千歲。夜叉（Yaksa，一種鬼神）誦唸著，請他遊歷東弗婆提（Purva-videha，東勝身洲），經歷了八億歲。又請他到西瞿尼耶（Apara-godaniya，西牛賀洲），十四億歲。北郁單越（Uttara-kuru，北俱盧洲），十八億歲。在四天王處，經歷了十四億歲。他心中又想升到忉利天（Trayastrimsa，三十三天）。五百仙人扶著車，駕馭著一頭大象，一同來到天上。還沒到達的時候，遠遠地看見天上的城市，名叫快見城。有一千二百個門。諸天（Deva，天神）感到害怕，都關閉了所有的門，加上三重鐵關。頂生王頭頂生出兵眾，直接前進沒有阻礙。頂生王就吹響海螺，張開弓箭，敲擊弓弦，一千二百個門，一時之間自己打開了。帝釋（Devendra，眾神之王）隨即出來，與他相見，邀請他進入宮殿，與他分享座位。頂生王在天上，享受五欲之樂，經歷了三十六位帝釋。最後一位帝釋，是迦葉菩薩（Kasyapa Bodhisattva）。當時阿修羅王（Asura，一種好戰的神）帶著軍隊來到天上，與帝釋戰鬥。帝釋戰敗，退軍進入城市。頂生王又出來，吹響海螺，敲擊弓弦，阿修羅立即退去。頂生王自己心想，我這樣沒有與我相等的人，現在與帝釋共同坐在一起做什麼呢？不如殺了他獨自稱霸為好。惡念剛一生起，就隨即墮落。頂生王統治四方，經歷了四十億歲而沒有滿足，因為貪婪而死去。所以比丘（Bhikkhu，出家修行的男性），利養實在是大的禍患。詳細的說明就像《涅槃經》（Nirvana Sutra）第十二卷所說的那樣。當時帝釋（Devendra，眾神之王）受持讀誦大乘經典，為他人演說，因為因緣的力量，有很大的威德。頂生王因為對帝釋生起惡念，就立即墮落，回到閻浮提（Jambudvipa，人世間），與所思念的人天分離，產生巨大的苦惱，又患上惡病，隨即死去。當時的帝釋就是迦葉佛（Kasyapa Buddha），轉輪王（Chakravartin，擁有統治世界的理想國王）就是我的前身。詳細的說明就像那裡所說的那樣，與《賢愚經》所記載的，所有相同和不同的地方，因為內容繁多就不一一敘述了。
【English Translation】 Then, he ascended the throne, and the oath was completed. The Four Heavenly Kings immediately descended, each holding a precious vase filled with fragrant water to pour over his head. At that time, Sakra, Lord of the Devas (Devendra, king of gods), also brought a precious crown to place upon him. He enjoyed the pleasures of the five desires in Jambudvipa (Jambudvipa, the human world) for eighty-four thousand years. The Yakshas (Yaksa, a type of spirit) chanted, inviting him to travel to Purva-videha (Purva-videha, Eastern Continent), which he did for eight hundred million years. Then they invited him to Apara-godaniya (Apara-godaniya, Western Continent) for fourteen hundred million years, and to Uttara-kuru (Uttara-kuru, Northern Continent) for eighteen hundred million years. At the abodes of the Four Heavenly Kings, he spent fourteen hundred million years. He then thought of ascending to Trayastrimsa Heaven (Trayastrimsa, Heaven of Thirty-three). Five hundred immortals supported the chariot, driving an elephant together to the heavens. Before arriving, they saw from afar the heavenly city called 'Quick to See City,' which had one thousand two hundred gates. The Devas (Deva, gods) were afraid and closed all the gates, adding three layers of iron barriers. The army born from the crown of the king directly advanced without obstruction. The king then blew the conch shell, drew his bow, and struck the string, and the one thousand two hundred gates opened by themselves at once. Sakra (Devendra, king of gods) immediately came out to meet him, inviting him into the palace and sharing his seat. The king enjoyed the pleasures of the five desires in the heavens, through the reigns of thirty-six Sakras. The last Sakra was Kasyapa Bodhisattva (Kasyapa Bodhisattva). At that time, the Asura King (Asura, a warlike deity) came to the heavens with his army to fight with Sakra. Sakra was defeated and retreated into the city. The king born from the crown came out again, blew the conch shell, and struck the bowstring, and the Asura immediately retreated. The king born from the crown thought to himself, 'There is no one equal to me. What is the point of sitting with Sakra? It would be better to kill him and rule alone.' As soon as this evil thought arose, he immediately fell. The king born from the crown ruled the four regions for forty hundred million years without satisfaction, and died because of greed. Therefore, Bhikkhus (Bhikkhu, monastic), offerings and support are truly a great calamity. The detailed explanation is as described in the twelfth volume of the Nirvana Sutra (Nirvana Sutra). At that time, Sakra (Devendra, king of gods) upheld, recited, and expounded the Mahayana scriptures to others, and because of the power of karma, he had great power and virtue. Because the king born from the crown harbored evil thoughts towards Sakra, he immediately fell, returning to Jambudvipa (Jambudvipa, the human world), separated from the humans and devas he cherished, and experienced great suffering. He also contracted a terrible disease and died. The Sakra at that time was Kasyapa Buddha (Kasyapa Buddha), and the Chakravartin (Chakravartin, ideal universal ruler) was my former self. The detailed explanation is as described there, and all the similarities and differences with what is recorded in the Wise and Foolish Sutra are not elaborated on due to their abundance.
經。時帝釋天(至)頂生即退。
釋曰。第二依經明護法。如文可知。
經。如滅罪經中說。
釋曰。第三示其說處(此經即是涅槃經也或可未翻)。
經。大王昔有(至)斑足太子。
釋曰。第二引普明王。證上護身。文別有二。初明難事。后其普明下。辨能護難。此之初也。于中有三。初明斑足因緣。次受邪師教。后正作難事。此即初也。言斑足者。釋有三義。一如賢愚經說。故名迦摩沙波陀王。漢言駁足。亦云斑足。波羅達王。將四種兵。入山遊獵。逢𤙤師子。淫心猛盛。逼王行欲。王怖從之。師子得胎。日自滿足。生一男兒。遍身似人。唯足斑駁。似於師子。銜來歸王。王取為兒。立名斑足。二解。斑足飛行。食人因緣。亦如賢愚經。然斑足王。日日常供一個仙人。恒奉凈食。不雜魚肉。遇值仙人一日不來。即有天神。化作仙形。詐入王室。索魚肉食。舊仙后日依時還來。王奉肉食。仙人嗔怪。何因相試。令王今後十二年中。恒食人肉。仙人語竟。飛還山中。是后廚監忘不辦。臨時無計。出外覓肉。見死小兒。肥白在地。念且應急。即去頭足。作食奉王。食之甚美。即問由來。廚人實答。王言自今常用此肉。廚人懼王。專捕小兒。殺以為食。日日供王。國人失兒。處處趣
【現代漢語翻譯】 現代漢語譯本 經文：當時帝釋天（Deva Shakra，眾神之王）到達頂生（Mandhatri，轉輪聖王）處，隨即退去。 註釋：第二部分依據經文闡明護法。文意顯而易見。 經文：如《滅罪經》中所說。 註釋：第三部分指出其出處（此經即是《涅槃經》，或許尚未翻譯）。 經文：大王，過去有一位（直到）斑足太子（Kalmashapada，人名）。 註釋：第二部分引用普明王（Prabhaṃkara，人名）的故事，來證明上述護身之說。這部分內容分為兩部分。首先闡明困難之事，然後是普明王以下的內容，辨析能夠護衛困難。這是這部分內容的開始。其中有三點。首先闡明斑足的因緣，其次是接受邪師的教導，最後是真正地製造困難。這是第一點。說到斑足，有三種解釋。第一種如《賢愚經》所說，因此名為迦摩沙波陀王（Kalmashapada），漢譯為駁足，也叫斑足。波羅達王（Paradata，人名）率領四種軍隊，進入山中游獵，遇到母獅子，淫心大盛，逼迫國王與她行淫。國王害怕，便順從了她。獅子懷孕，日子滿足后，生下一個男孩，遍身像人，只有腳是斑駁的，像獅子。獅子銜著他來歸還國王。國王收養他為兒子，取名為斑足。第二種解釋，斑足飛行，吃人的因緣，也如《賢愚經》所說。然而斑足王，每天供養一位仙人，總是奉上乾淨的食物，不摻雜魚肉。遇到仙人有一天沒有來，就有一位天神，化作仙人的模樣，假裝進入王宮，索要魚肉食物。原來的仙人第二天按時來了，國王奉上肉食。仙人嗔怪，為何要這樣試探我，讓國王今後十二年中，只能吃人肉。仙人說完，飛回山中。之後廚師忘記準備，臨時沒有辦法，出去尋找肉食，看到一個死去的嬰兒，肥白地躺在地上。心想先應急用一下，就去掉了頭和腳，做成食物奉給國王。國王吃得非常美味，就問食物的由來。廚師如實回答。國王說從今以後就用這種肉。廚師害怕國王，專門捕捉小孩，殺掉做成食物，每天供奉國王。國人丟失孩子，到處尋找。
【English Translation】 English version Sutra: Then, Shakra (Deva Shakra, King of Gods) arrived at Mandhatri (Chakravarti Raja, Universal Ruler), and immediately withdrew. Commentary: The second part explains Dharma protection based on the sutra. The meaning is clear from the text. Sutra: As stated in the 'Sutra of Eradicating Sins'. Commentary: The third part indicates its source (this sutra is the 'Nirvana Sutra', perhaps not yet translated). Sutra: Great King, in the past there was (until) Prince Kalmashapada (Kalmashapada, a personal name). Commentary: The second part cites the story of King Prabhaṃkara (Prabhaṃkara, a personal name) to prove the aforementioned protection of the body. This part is divided into two sections. First, it clarifies the difficult matter, and then the content below King Prabhaṃkara analyzes the ability to protect against difficulties. This is the beginning of this part. There are three points within it. First, it clarifies the causes and conditions of Kalmashapada, second, it receives the teachings of a heretical teacher, and finally, it truly creates difficulties. This is the first point. Speaking of Kalmashapada, there are three explanations. The first is as stated in the 'Sutra of the Wise and Foolish', therefore he is named King Kalmashapada, translated into Chinese as 'Speckled Foot', also called Kalmashapada. King Paradata (Paradata, a personal name) led four types of troops, entered the mountains for hunting, encountered a lioness, and his lustful desires were greatly aroused, forcing the king to have intercourse with her. The king was afraid, so he complied with her. The lioness became pregnant, and after the days were fulfilled, she gave birth to a boy, whose whole body resembled a human, only his feet were speckled, like a lion's. The lioness carried him to return to the king. The king adopted him as his son, and named him Kalmashapada. The second explanation, Kalmashapada flies and eats people due to causes and conditions, also as stated in the 'Sutra of the Wise and Foolish'. However, King Kalmashapada, every day offered food to a hermit, always offering clean food, without mixing fish or meat. When the hermit did not come one day, a deva transformed into the appearance of a hermit, pretending to enter the palace, demanding fish and meat. The original hermit came on time the next day, and the king offered meat. The hermit was angry, why test me like this, causing the king to only eat human flesh for the next twelve years. After the hermit finished speaking, he flew back to the mountains. Afterwards, the cook forgot to prepare, and had no way to do so temporarily, so he went out to find food, and saw a dead baby, fat and white, lying on the ground. Thinking of using it as an emergency measure, he removed the head and feet, and made it into food to offer to the king. The king ate it very deliciously, and asked about the origin of the food. The cook truthfully replied. The king said that from now on, use this kind of meat. The cook was afraid of the king, so he specialized in capturing children, killing them and making them into food, offering it to the king every day. The people of the country lost their children and searched everywhere.
覓。乃見廚人抴他小兒提縛。國人告王。王言我教。國人聞之。咸言是王是我大怨。伺王池洗。伏兵提王。王既被提。即告國人。愿見一恕。后更不殺。國人不許。王即起愿。愿我比來所修諸善。回令今日變成羅剎。飛行食人。語已即飛。空中唱言。自今已后。次當食汝所愛妻兒。人聞藏走。多有羅剎。附為翼從。徒眾漸多。所害轉廣。后諸羅剎。白斑足言。我為王從。王今應當為我等輩搏取千王。設一大食。斑足言好。一一往取。已得九百九十九王。唯少一王。不得作食。諸王各言。我等今日。無所歸告。若當捕得須陀素王。有大方便。能救我命。作是計已。白斑足言。王欲作會。須陀素王。有高名德。若得彼來。王會圓滿。時羅剎王。即飛取之。值須陀王出城向園。入池欲洗。路見乞人。從王告乞。王言待洗。還當施道士。王始入池。羅剎王從空飛下。搏須陀王。著本山中。須陀王愁憂悲泣。斑足王言。聞汝名德第一。丈夫云何悲啼。如世小兒。須陀素言。我不愛身命。貪惜壽命。朝出見乞許施。值王將來。懼違誠信。是以悲耳。愿王放我七日。佈施道士。斑足即許。須陀尋還。七日佈施道士。時婆羅門。見須陀素欲還就死。恐其戀國。為王說偈。偈同此經。八行相似。唯有一句。天龍人鬼于中彫喪。異此經也。
【現代漢語翻譯】 現代漢語譯本： （有人）尋找（斑足王），就看見廚師拖著他的小兒子捆綁著。（其他）國人告訴國王（們）。國王（們）說：『我教你（們）。』國人聽了這些話，都說：『這個國王是我的大仇人。』（他們）埋伏在國王洗澡的池子邊，抓住了國王。國王被抓住后，就告訴國人，希望得到一次寬恕，以後再也不殺人了。國人不答應。國王就發願：『愿我以前所修的各種善行，迴向令我今天變成羅剎（Rākṣasa，惡鬼），飛行食人。』說完就飛了起來，在空中唱道：『從今以後，接下來就吃你們所愛的妻子兒女。』人們聽了，都躲藏逃走。很多羅剎（Rākṣasa）依附他作為羽翼和隨從，徒眾漸漸增多，所害的人也越來越多。後來，眾羅剎（Rākṣasa）對斑足（Kalmāṣapāda）王說：『我們是為大王您服務的，大王現在應當為我們這些人抓取一千個國王，設定一場大餐。』斑足（Kalmāṣapāda）王說：『好。』就一一前去抓取，已經抓到了九百九十九個國王，只差一個國王，不能做成食物。眾國王各自說：『我們今天，無處可以求告。如果能抓到須陀素（Sudāsa）王，他有很大的方便，能救我們的性命。』這樣計劃好后，告訴斑足（Kalmāṣapāda）王說：『大王您想舉辦宴會，須陀素（Sudāsa）王有很高的名望和德行，如果能把他抓來，大王的宴會就圓滿了。』當時，羅剎（Rākṣasa）王就飛去抓他，正趕上須陀（Sudāsa）王出城前往花園，進入池塘想要洗澡，在路上看見乞丐，向國王乞討。國王說：『等我洗完澡，回來就佈施給道士。』國王剛進入池塘，羅剎（Rākṣasa）王從空中飛下來，抓住了須陀（Sudāsa）王，放在本來的山中。須陀（Sudāsa）王愁苦悲傷地哭泣。斑足（Kalmāṣapāda）王說：『聽說你的名望和德行是第一，大丈夫為什麼像小孩子一樣悲啼？』須陀素（Sudāsa）王說：『我不是愛惜身命，貪戀壽命，早上出門看見乞丐答應佈施，正趕上大王您到來，害怕違背誠信，因此才悲傷啊。希望大王放我七天，讓我佈施給道士。』斑足（Kalmāṣapāda）王就答應了。須陀（Sudāsa）王隨即返回，七天佈施給道士。當時，婆羅門（Brāhmana）看見須陀素（Sudāsa）王想要回去就死，恐怕他留戀國家，為國王說了偈語，偈語和這部經的八行相似，只有一句『天龍人鬼于中彫喪』，和這部經不同。
【English Translation】 English version: (Someone) sought (Kalmāṣapāda), and saw the cook dragging his young son, binding him. (Other) people of the country told the kings. The kings said, 'I will teach you (them).' The people of the country, hearing these words, all said, 'This king is my great enemy.' (They) ambushed by the pool where the king bathed, and captured the king. After the king was captured, he told the people of the country, hoping to receive one pardon, and would never kill again. The people of the country did not agree. The king then made a vow: 'May all the good deeds I have cultivated in the past be directed to transform me today into a Rākṣasa (demon), flying and eating people.' After speaking, he flew up, chanting in the air, 'From now on, I will next eat your beloved wives and children.' The people, hearing this, hid and fled. Many Rākṣasas (demons) attached themselves to him as wings and followers, and the number of followers gradually increased, and the number of people harmed also increased. Later, the Rākṣasas (demons) said to King Kalmāṣapāda, 'We serve Your Majesty, and Your Majesty should now capture a thousand kings for us, to set up a great feast.' King Kalmāṣapāda said, 'Good.' He went to capture them one by one, and had already captured nine hundred and ninety-nine kings, only lacking one king, unable to make the food. The kings each said, 'Today, we have nowhere to turn for help. If Sudāsa (Sudāsa) King can be captured, he has great means to save our lives.' After planning this, they told King Kalmāṣapāda, 'Your Majesty wants to hold a banquet, Sudāsa (Sudāsa) King has a high reputation and virtue, if he can be captured, Your Majesty's banquet will be complete.' At that time, the Rākṣasa (demon) King flew to capture him, just as Sudāsa (Sudāsa) King was leaving the city to go to the garden, entering the pond to bathe, and saw beggars on the road, begging the king. The king said, 'After I finish bathing, I will give alms to the ascetics.' As soon as the king entered the pond, the Rākṣasa (demon) King flew down from the air, captured Sudāsa (Sudāsa) King, and placed him in the original mountain. Sudāsa (Sudāsa) King wept with sorrow and grief. King Kalmāṣapāda said, 'I heard that your reputation and virtue are the first, why does a great man weep like a child?' Sudāsa (Sudāsa) King said, 'I do not cherish my life, nor am I greedy for longevity. I promised to give alms to beggars when I saw them this morning, and just as Your Majesty arrived, I was afraid of breaking my promise, so I am sad. I hope Your Majesty will release me for seven days, so that I can give alms to the ascetics.' King Kalmāṣapāda agreed. Sudāsa (Sudāsa) King then returned, and gave alms to the ascetics for seven days. At that time, the Brāhmana (Brahmin) saw that Sudāsa (Sudāsa) King wanted to return to die, fearing that he would be attached to the country, he spoke a verse for the king, the verse is similar to the eight lines of this sutra, only one sentence 'Gods, dragons, humans, and ghosts are carved and lost in it', which is different from this sutra.
須陀聞偈。思義歡喜。即立太子。自代為王。辭別就死。斑足至日。遙望候之。見須陀來。形有喜色。斑足怪問。汝今就死。何故歡喜。須陀答曰。大王恩寬。施我七日。佈施道士。又聞妙法。心自開解。我願既滿。雖來就死。心喜無憂。斑足問言。汝聞何法。試為吾說。須陀即為宣說所聞八偈妙法。並更為說殺生罪報。斑足聞之。即放諸王。各還本國。須陀素王。即令兵眾。還將斑足。安置本國。復先王位。須陀王者。釋迦佛足。斑足王者。鴦掘摩是。三明諸經說斑足不同。如智論中說。斑足王名鹿足王。似定斑鹿。名鹿足也。亦名兩翅王。但說鹿足。欲食百王。如普明王經中說。斑足王名河群王。入山見大樹神。許貢百王。普明王為河群王。宣說四偈。河群王聞偈。放普明及九百九十九王。此仁王經。及賢愚經。宜說千王。然此諸經。本是應一。但以對人。見聞不同。故致別耳。
經。其斑足許之一日。
釋曰。第二許假一日。若依賢愚經。許之七日。
經。時普明王(至)偈竟。
釋曰。自下第三依時能護。文別有二。初依七佛所說能護。后第一法師下。依順別理。以明能護因。此即初也。問如何一日。能說八千億偈。答如來冥加。故能說之。偈數多少。后當會釋。
經。其第
【現代漢語翻譯】 現代漢語譯本 須陀聽了偈語，思索其中的含義，內心充滿歡喜。於是立刻立他的兒子為太子，自己代替兒子去死。他辭別了眾人，前去赴死。斑足（Kalmasapada，一種殘暴的國王）到達約定的日子，遠遠地觀望等待他。看見須陀（Sudasa，一位王子）前來，臉上帶著喜悅的神色。斑足感到奇怪，問道：『你現在就要死了，為什麼這麼高興？』須陀回答說：『大王您恩德寬厚，給了我七天的時間，讓我可以佈施給道士，又聽聞了精妙的佛法，內心自然開悟理解。我的願望已經滿足，雖然是來赴死，心中喜悅沒有憂愁。』斑足問道：『你聽了什麼佛法？試著為我說說。』須陀就為他宣說了所聽聞的八句偈語的妙法，並且進一步為他說了殺生的罪報。 斑足聽了之後，立刻釋放了所有的國王，讓他們各自回到自己的國家。須陀素王（Sudasa，一位國王）於是命令士兵，將斑足送回他的國家，恢復了他的王位。須陀王就是釋迦牟尼佛（Sakyamuni Buddha）的前身，斑足王就是鴦掘摩羅（Angulimala，一位殺人狂魔）的前身。關於三明（Trividya，三種智慧）的諸經對斑足的說法不同。例如《大智度論》（Mahaprajnaparamita-sastra）中說，斑足王名叫鹿足王，因為他的腳像有斑點的鹿，所以叫鹿足。也叫兩翅王。只是說鹿足王想要吃掉一百個國王。如《普明王經》（Samantamukha-raja-sutra）中說，斑足王名叫河群王，進入山中見到大樹神，答應供奉一百個國王。普明王（Samantamukha-raja）為河群王宣說了四句偈語，河群王聽了偈語，釋放了普明王以及九百九十九個國王。這部《仁王經》（Karunika-raja-prajnaparamita-sutra）以及《賢愚經》（Damamuka-nidana-sutra），都應該說是一千個國王。然而這些經典，本來是針對同一件事，只是因為面對的人，見聞不同，所以導致了差異。
經文：那斑足答應給他一天的時間。
解釋：第二次答應寬限一天。如果按照《賢愚經》的說法，是寬限七天。
經文：當時普明王（直到）偈語結束。
解釋：從下面第三段開始，是依靠時常能夠守護。文義上分為兩部分。首先是依靠七佛（Seven Buddhas）所說的能夠守護，後面『第一法師』以下，是依靠順應個別的道理，來闡明能夠守護的原因。這裡就是第一部分。問：如何能在一天之內，說出八千億句偈語？答：這是如來（Tathagata）暗中加持，所以才能夠說出。偈語數量的多少，後面將會解釋。
經文：他的第
【English Translation】 English version Sudasa, upon hearing the verses, contemplated their meaning and was filled with joy. He immediately installed his son as the crown prince and offered himself to die in his place. He bid farewell and went to his death. Kalmasapada (a cruel king), on the appointed day, watched from afar. Seeing Sudasa (a prince) approaching with a joyful expression, Kalmasapada was surprised and asked, 'You are about to die, why are you so happy?' Sudasa replied, 'Your Majesty has been generous, granting me seven days to make offerings to ascetics and to hear the wonderful Dharma, which has opened my mind. My wish has been fulfilled, and though I come to die, my heart is joyful and without sorrow.' Kalmasapada asked, 'What Dharma did you hear? Try to tell me about it.' Sudasa then recited the wonderful Dharma of the eight verses he had heard and further explained the karmic consequences of killing. Kalmasapada, upon hearing this, immediately released all the kings, allowing them to return to their respective kingdoms. King Sudasa (a king) then ordered his soldiers to escort Kalmasapada back to his own country and restore him to his throne. King Sudasa was the past life of Sakyamuni Buddha (Sakyamuni Buddha), and King Kalmasapada was the past life of Angulimala (a mass murderer). The scriptures on the Three Knowledges (Trividya) differ in their accounts of Kalmasapada. For example, the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says that King Kalmasapada was named Deer-Foot King because his feet resembled those of a spotted deer. He was also called Two-Wing King. It only mentions that Deer-Foot King wanted to eat a hundred kings. As the Samantamukha-raja-sutra (Samantamukha-raja-sutra) says, King Kalmasapada was named River-Group King, who entered the mountains and met a great tree spirit, promising to offer a hundred kings. King Samantamukha (Samantamukha-raja) recited four verses for King River-Group, and King River-Group, upon hearing the verses, released King Samantamukha and nine hundred and ninety-nine other kings. The Karunika-raja-prajnaparamita-sutra (Karunika-raja-prajnaparamita-sutra) and the Damamuka-nidana-sutra (Damamuka-nidana-sutra) should both say a thousand kings. However, these scriptures originally refer to the same event, but due to the different people involved and their different experiences, the accounts differ.
Scripture: Kalmasapada granted him one day.
Explanation: The second time, he granted a one-day extension. According to the Damamuka-nidana-sutra, it was a seven-day extension.
Scripture: At that time, King Samantamukha (until) the verses ended.
Explanation: From the third section below, it is about relying on being able to protect at all times. The meaning is divided into two parts. First, it relies on the protection spoken of by the Seven Buddhas (Seven Buddhas), and later, 'the foremost Dharma master' and below, it relies on conforming to individual principles to explain the cause of being able to protect. This is the first part. Question: How can one recite eight trillion verses in one day? Answer: This is because of the Tathagata's (Tathagata) secret blessing, which made it possible. The number of verses will be explained later.
Scripture: His first
一法師為王說偈。
釋曰。第二依順別理。以明能護。文別有二。初正說護法。后爾時下。聞法獲益。前中有二初長行發起。后舉頌正釋。此即于百座中。第一法師將說八頌。依賢愚經道士說者。譯家別故。
經。劫燒終訖(至)國有何常。
釋曰。第二正釋護法。有八行偈。說四道理。即分為四。第一兩偈說無常理。第二兩偈說苦道理。第三兩偈說空道理。第四兩偈說無我理。此即初也。于中有三。初有一偈。辨器世間劫壞無常。次有半偈。明其內身一期無常。後有半偈。舉勝況劣。言劫燒終訖者。火終起始。從風輪乃至初禪。故言終訖。乾坤洞然者。乾者是天。乾者健也。天行不息。故說為干。坤者是地。坤者順也。地順四時。生長萬物。說為坤。天地通燒。故曰洞然。言須彌巨海者。山水相對。都為灰燼。次有半偈。天龍雕表。皆由業故。若依賢愚經。天龍人鬼。于中彫喪。言二儀當殞國有何賴者。舉勝況劣。如上所說器及有情。天地二儀。當有殞沒。況國不滅。
經。生老病死(至)國有何賴。
釋曰。第二兩頌偈。釋諸苦相。文別有二。初一偈半。正明諸苦。後有半偈。舉勝況劣。前中有二。初有兩句。明其四苦相續不絕。次有二句。通顯三苦。謂怨憎會苦。愛別離苦。求
【現代漢語翻譯】 現代漢語譯本 一位法師為國王說法偈。
解釋：第二是依順於個別的道理，來闡明能夠護衛（佛法）的道理。從文義上區分，分為兩部分。首先是正式講述護法，之後從『爾時下』開始，講述聽聞佛法獲得的益處。在前面的部分中又分為兩部分，首先是長行發起，之後是引用頌文正式解釋。這裡指的是在百座法會中，第一位法師將要宣說的八首偈頌。依據《賢愚經》中道士的說法，是因為譯者的不同。
經文：劫火焚燒終了（直到）國家有什麼可以依賴的？
解釋：第二是正式解釋護法，有八行偈頌，闡述四種道理，因此分為四部分。第一兩首偈頌闡述無常的道理，第二兩首偈頌闡述苦的道理，第三兩首偈頌闡述空的道理，第四兩首偈頌闡述無我的道理。這是第一部分。其中又分為三部分。首先有一首偈頌，辨析器世間劫壞的無常。其次有半首偈頌，闡明其內身一期生命的無常。最後有半首偈頌，舉勝況劣。說到『劫燒終訖』，指的是火災終結起始，從風輪乃至初禪天。所以說『終訖』。『乾坤洞然』，乾指的是天，乾的意思是剛健，天道執行不止，所以說是乾。坤指的是地，坤的意思是柔順，地順應四時，生長萬物，所以說是坤。天地都被焚燒，所以說『洞然』。說到『須彌巨海』，山和水相對，都化為灰燼。其次有半首偈頌，天龍凋零消亡，都是因為業力的緣故。如果依據《賢愚經》，天龍人鬼，在其中凋零喪亡。說到『二儀當殞國有何賴』，是舉勝況劣。如上所說器世間以及有情眾生，天地二儀，尚且會有殞沒的時候，何況國家不會滅亡呢？
經文：生老病死（直到）國家有什麼可以依賴的？
解釋：第二兩首偈頌，解釋諸苦的相狀。從文義上區分，分為兩部分。開始一偈半，正式闡明諸苦。之後有半首偈頌，舉勝況劣。在前面的部分中又分為兩部分。開始有兩句，闡明四苦相續不絕。其次有兩句，通顯三苦，指的是怨憎會苦、愛別離苦、求不得苦。
【English Translation】 English version A Dharma master speaks a verse for the king.
Explanation: Second, relying on specific principles to clarify the ability to protect (the Dharma). Distinguishing from the meaning of the text, it is divided into two parts. The first is the formal explanation of Dharma protection, and then from 'Erh Shi Xia', it describes the benefits of hearing the Dharma. In the previous part, it is further divided into two parts, first the prose introduction, and then the quotation of verses for formal explanation. This refers to the eight verses that the first Dharma master will recite in the hundred-seat Dharma assembly. According to the Daoist's statement in the 'Sutra of the Wise and Foolish', it is due to the difference in translators.
Sutra: When the fire of the kalpa ends (until) what can the country rely on?
Explanation: Second, formally explaining Dharma protection, there are eight lines of verses, expounding four principles, thus divided into four parts. The first two verses explain the principle of impermanence, the second two verses explain the principle of suffering, the third two verses explain the principle of emptiness, and the fourth two verses explain the principle of no-self. This is the first part. It is further divided into three parts. First, there is one verse, analyzing the impermanence of the destruction of the container world in a kalpa. Second, there is half a verse, clarifying the impermanence of one lifetime of the inner body. Finally, there is half a verse, using the superior to illustrate the inferior. Speaking of 'When the fire of the kalpa ends', it refers to the end and beginning of the fire disaster, from the wind wheel to the first Dhyana heaven. Therefore, it is said 'ends'. 'Heaven and earth are brightly burning', Qian refers to heaven, Qian means strong, the way of heaven operates without ceasing, so it is said Qian. Kun refers to earth, Kun means compliant, the earth complies with the four seasons, growing all things, so it is said Kun. Heaven and earth are all burned, so it is said 'brightly burning'. Speaking of 'Mount Sumeru and the great sea', mountains and water are relative, all turned to ashes. Second, there is half a verse, the devas and dragons wither and perish, all because of the cause of karma. If according to the 'Sutra of the Wise and Foolish', devas, dragons, humans, and ghosts, wither and perish within it. Speaking of 'When the two instruments perish, what can the country rely on?', it is using the superior to illustrate the inferior. As mentioned above, the container world and sentient beings, the two instruments of heaven and earth, will still have times of perishing, how much more so the country will not perish?
Sutra: Birth, old age, sickness, and death (until) what can the country rely on?
Explanation: The second two verses explain the characteristics of all sufferings. Distinguishing from the meaning of the text, it is divided into two parts. Starting with one and a half verses, formally explaining all sufferings. Then there is half a verse, using the superior to illustrate the inferior. In the previous part, it is further divided into two parts. Starting with two sentences, clarifying that the four sufferings continue without ceasing. Second, there are two sentences, generally revealing the three sufferings, referring to the suffering of meeting with those who are hated, the suffering of separation from those who are loved, and the suffering of not obtaining what is sought.
不得苦。皆與愿違。或是憂悲為害。後有二句。明五盛蘊苦。諸欲是集諦。禍重是苦。如是苦集。猶如瘡疣。如是苦集。不離自身。不出三界。故言無外。三界皆苦國有何樂者。舉勝況劣。謂三界勝劣。皆悉是苦。況其國土。何賴非苦。
經。有本是無(至)國土亦如。
釋曰。第三二偈明空。文別有二。初有一偈。明其法空。初句明所執性。下三句明依他空。謂依他上。無所執性。眾生蠢蠢都如幻居者。第二一偈明生空。言聲響俱空國土亦如者。以勝劣況。謂聲及響。皆于所說。非實有性。猶如聲響。非實故空。國土亦爾。諸法因緣所成法故。亦說為空也。
經。識神無形(至)豈有國耶。
釋曰。第四二偈。顯無我理。于中初之二句。明心識無我假依四大。次二句。明其心識妄計四大。以為我所。次一句明色身無我。次一句明其色身非我所住。後有二句。舉前無我。類國無我。又解。初有一偈半。明身無我。下之二句。牒無我說國亦無。前中初偈。明心是苦。以影無我。就中上半。正明心神無形。此明心神無有形段。假我四蛇。依止不安。所以是苦。所依四大。互相違反。從喻名蛇。下明癡者保為樂車。自下半偈。用彼無常。以顯無我。形無常主。明形無常。神無常家。明神無常。下牒
【現代漢語翻譯】 現代漢語譯本：不應執著于痛苦，因為一切都與願望相違背，或者憂愁悲傷帶來危害。後面兩句闡明五盛蘊（Pancakkhandha，構成個體經驗的五種聚合）皆是苦。諸欲是集諦（Samudaya，苦的根源）。災禍深重即是苦。這樣的苦和集，就像是瘡和疣一樣，與自身無法分離，也無法超出三界（Trailokya，欲界、色界、無色界）。所以說『無外』，三界都是痛苦的，哪裡有什麼快樂可言呢？這是用殊勝的情況來反襯低劣的情況，意思是說三界無論殊勝還是低劣，都全部是苦，更何況是國土，又怎麼能依賴它不是苦呢？
經文：有的版本是『無』（至）『國土亦如』。
解釋：第三個兩句偈頌闡明空性（Sunyata）。文義上分為兩部分。開始的一個偈頌，闡明法空（Dharma-sunyata）。第一句闡明所執著的自性。下面三句闡明依他空（Paratantra-sunyata），意思是說在依他起性上，沒有所執著的自性。眾生愚昧無知，都像幻影一樣居住其中。第二個偈頌闡明生空（Pudgala-sunyata）。『言聲響俱空國土亦如者』，是用殊勝的情況來反襯低劣的情況，意思是說聲音和響聲，都是對於所說之物的描述，並非真實存在。就像聲音和響聲一樣，因為不是真實的所以是空。國土也是這樣，一切法都是因緣和合而成的，所以也說是空。
經文：識神無形（至）豈有國耶？
解釋：第四個兩句偈頌，闡明無我（Anatta）的道理。其中最初的兩句，闡明心識無我，只是假借四大（Mahabhuta，地、水、火、風）而存在。接下來的兩句，闡明心識妄想執著四大，以為是『我』的所有。再下一句闡明色身無我。再下一句闡明色身不是『我』所居住的地方。最後兩句，用前面所說的無我，來類比國土也是無我的。另一種解釋是，最初一個半偈頌，闡明身體無我。下面的兩句，是重複無我的道理，說國土也是無我的。前面的偈頌中，第一個偈頌闡明心是苦的，用影子的比喻來說明無我。其中上半部分，正是闡明心神無形。這裡說明心神沒有形體，只是假借四大，依止不安，所以是苦。所依賴的四大，互相違背。從比喻上稱為蛇。下面闡明愚癡的人把它當作快樂的車子。從下面的半個偈頌開始，用無常來顯示無我。形無常主，說明形體是無常的。神無常家，說明神識是無常的。下面重複說明。
【English Translation】 English version: Do not cling to suffering, for everything is contrary to wishes, or sorrow and grief bring harm. The following two lines clarify that the five aggregates (Pancakkhandha, the five aggregates that constitute individual experience) are all suffering. Desires are the origin of suffering (Samudaya, the root of suffering). Great misfortune is suffering. Such suffering and origin are like sores and tumors, inseparable from oneself and unable to escape the three realms (Trailokya, the desire realm, the form realm, and the formless realm). Therefore, it is said 'no outside,' all three realms are suffering, where is there any joy? This uses a superior situation to contrast an inferior one, meaning that whether the three realms are superior or inferior, they are all suffering, let alone a country, how can one rely on it not being suffering?
Sutra: Some versions are 'no' (to) 'the country is also like this'.
Explanation: The third two verses clarify emptiness (Sunyata). In terms of meaning, it is divided into two parts. The first verse clarifies the emptiness of phenomena (Dharma-sunyata). The first sentence clarifies the nature of what is clung to. The following three sentences clarify dependent emptiness (Paratantra-sunyata), meaning that on dependent origination, there is no nature of what is clung to. Sentient beings are ignorant and live in it like illusions. The second verse clarifies the emptiness of self (Pudgala-sunyata). 'The sound and echo are both empty, and the country is also like this,' uses a superior situation to contrast an inferior one, meaning that sounds and echoes are descriptions of what is said, not truly existent. Just like sounds and echoes, because they are not real, they are empty. The country is also like this, all phenomena are formed by causes and conditions, so it is also said to be empty.
Sutra: The consciousness has no form (to) how can there be a country?
Explanation: The fourth two verses clarify the principle of no-self (Anatta). Among them, the first two sentences clarify that consciousness is without self, it only exists by borrowing the four great elements (Mahabhuta, earth, water, fire, and wind). The following two sentences clarify that consciousness falsely clings to the four great elements, thinking they are 'mine'. The next sentence clarifies that the physical body is without self. The next sentence clarifies that the physical body is not the place where 'I' dwells. The last two sentences use the no-self mentioned earlier to compare that the country is also without self. Another explanation is that the first one and a half verses clarify that the body is without self. The following two sentences repeat the principle of no-self, saying that the country is also without self. In the previous verses, the first verse clarifies that the mind is suffering, using the analogy of a shadow to illustrate no-self. The first half of it clarifies that consciousness has no form. It explains that consciousness has no form, it only borrows the four great elements, and it is uneasy to rely on, so it is suffering. The four great elements on which it relies contradict each other. From the analogy, it is called a snake. The following explains that foolish people regard it as a happy chariot. From the following half verse, impermanence is used to show no-self. Form has no permanent master, indicating that the form is impermanent. Consciousness has no permanent home, indicating that consciousness is impermanent. The following repeats the explanation.
況國形神當離。牒前段中。后之半偈。豈有國耶。況國亦無。
經。爾時法師(至)得法眼空。
釋曰。自下第二聞法獲益。于中有三。初聞法得益。次眾中下。轉教諸王。后時斑足下。諸王悟道。前中有二。初明眷屬得益。后王自得益。此即初也。謂王眷屬得法眼空。此即人空智也。
經。王自證(至)斑足王所。
釋曰。第二王自得益。謂王自證虛空等定。聞法悟解。此即法空觀也。由此定力。至斑足所。
經。眾中即告(至)經中偈句。
釋曰。第二轉教諸王。文別有七。一轉教諸王。二斑足王問。三普明奉答。四諸王等得益。五敕放余王。六斑足舍國入道。七引說證成。此即初也。謂告諸王就命時到。應誦過去七佛經中偈句。
經。時斑足王(至)皆誦何法。
釋曰。第二王問所誦。
經。時普明(至)答王。
釋曰。第三普明奉答。可解。
經。王聞此法(至)三空定門。
釋曰。第四諸王得益。謂斑足王得空三昧。余王皆證三定。謂空無愿及以無相。
經。時斑足王(至)名味句。
釋曰。第五敕放諸王。于中有三。初生大歡喜示過自歸。次放還本國。后勸眾持經。
經。時斑足(至)證無生忍。
【現代漢語翻譯】 現代漢語譯本 『況國形神當離』，如果按照前面段落中，後面半句偈語來理解，難道還有國家存在嗎？實際上，國家也是虛無的。
經文：『爾時法師(至)得法眼空。』
解釋：下面是第二部分，講述聽聞佛法獲得的利益。其中分為三個小部分：首先是聽聞佛法獲得利益，其次是普明在眾人中，教化各位國王，最後是當時斑足王(Kalmashapada)在普明的教導下，各位國王領悟佛道。前面一部分又分為兩個小部分：首先說明眷屬獲得利益，然後是國王自己獲得利益。這裡講的是第一小部分，指國王的眷屬獲得了法眼空，這指的是人空的智慧。
經文：『王自證(至)斑足王所。』
解釋：第二部分是國王自己獲得利益。指國王自己證得了虛空等定。聽聞佛法后領悟理解，這指的是法空觀。憑藉這種禪定之力，到達了斑足王(Kalmashapada)那裡。
經文：『眾中即告(至)經中偈句。』
解釋：第二部分是教化各位國王。文段上可以分為七個小部分：一是教化各位國王，二是斑足王(Kalmashapada)提問，三是普明奉命回答，四是各位國王等獲得利益，五是敕令釋放其餘國王，六是斑足王(Kalmashapada)捨棄國家入道，七是引用經文來證明。這裡講的是第一小部分，指普明告訴各位國王，就刑之時已到，應該誦讀過去七佛經中的偈句。
經文：『時斑足王(至)皆誦何法。』
解釋：第二部分是國王提問所誦讀的內容。
經文：『時普明(至)答王。』
解釋：第三部分是普明奉命回答。容易理解。
經文：『王聞此法(至)三空定門。』
解釋：第四部分是各位國王獲得利益。指斑足王(Kalmashapada)獲得了空三昧，其餘國王都證得了三種禪定，即空、無愿以及無相。
經文：『時斑足王(至)名味句。』
解釋：第五部分是敕令釋放各位國王。其中分為三個小部分：首先是生起極大的歡喜，表示過去的過錯，歸順佛法；其次是放他們返回各自的國家；最後是勸導大家受持經文。
經文：『時斑足(至)證無生忍。』
【English Translation】 English version 『Moreover, the form and spirit of a country should be separated.』 If we understand it according to the latter half of the verse in the previous paragraph, does a country still exist? In reality, a country is also empty.
Sutra: 『At that time, the Dharma Master (to) attained the Dharma Eye of Emptiness.』
Explanation: The following is the second part, which describes the benefits of hearing the Dharma. It is divided into three parts: first, the benefits of hearing the Dharma; second, Puming teaches the kings in the assembly; and third, at that time, under the guidance of Puming, King Kalmashapada and the other kings realized the Buddhist path. The first part is further divided into two parts: first, it explains that the family members obtained benefits, and then the king himself obtained benefits. This is the first part, referring to the king's family members obtaining the Dharma Eye of Emptiness, which refers to the wisdom of the emptiness of self.
Sutra: 『The King himself testified (to) King Kalmashapada.』
Explanation: The second part is that the king himself obtained benefits. It refers to the king himself attaining samadhi such as the emptiness of space. After hearing the Dharma, he understood and comprehended, which refers to the contemplation of the emptiness of phenomena. Relying on this power of meditation, he arrived at King Kalmashapada.
Sutra: 『In the assembly, he immediately announced (to) verses in the sutra.』
Explanation: The second part is teaching the kings. The text can be divided into seven parts: first, teaching the kings; second, King Kalmashapada asking questions; third, Puming answering respectfully; fourth, the kings and others obtaining benefits; fifth, ordering the release of the remaining kings; sixth, King Kalmashapada abandoning the country and entering the path; and seventh, quoting scriptures to prove it. This is the first part, referring to Puming telling the kings that the time for execution has arrived, and they should recite the verses from the past Seven Buddhas Sutra.
Sutra: 『At that time, King Kalmashapada (to) what Dharma do they all recite?』
Explanation: The second part is the king asking about what is being recited.
Sutra: 『At that time, Puming (to) answered the King.』
Explanation: The third part is Puming answering respectfully. It is easy to understand.
Sutra: 『The King heard this Dharma (to) the three emptiness samadhi gates.』
Explanation: The fourth part is that the kings obtained benefits. It refers to King Kalmashapada obtaining the emptiness samadhi, and the other kings all attained the three samadhis, namely emptiness, wishlessness, and signlessness.
Sutra: 『At that time, King Kalmashapada (to) name, taste, and sentence.』
Explanation: The fifth part is ordering the release of the kings. It is divided into three parts: first, generating great joy, expressing past mistakes, and surrendering to the Dharma; second, releasing them to return to their respective countries; and finally, encouraging everyone to uphold the sutras.
Sutra: 『At that time, Kalmashapada (to) certified the non-origination forbearance.』
釋曰。第六舍國付弟。證無生忍。
經。如十王地(至)現世生報。
釋曰。第七引說證成。謂十王地說五千國王。當誦是經。于現報中。得現法樂。及生報中。得生人天。離諸難。
經。十六大國王(至)汝當受持。
釋曰。自下第三結示勸持。文別有三。初勸月光。次勸六道。后勸小王。此即初也。文有二節。初結示護國之法。后勸月光王。汝當受持。
經。天上人中(至)名味句。
釋曰。第二勸六道眾。皆應受持。
經。未來世(至)羅蜜。
釋曰。第三勸諸小王。如法受持。
經。爾時釋迦(至)得入初地。
釋曰。自下大段第三時眾得益。若依本記。文中有二。初廣顯得益。后吾今下。總結得益。前中有六。經時中王得入初地者。五百億人得入初地。初地即是十信也。二經復有六慾王得性空地者。六慾諸天八萬億人。得性空地。即是十解也。三經復有十八王法樂忍者。此明十八梵王得無生法忍。即是十行也。得無生法樂忍。即十回向也。四經復有至乃至十地者。謂學位菩薩有證一地乃至十地。五經復有八部王天上正受者。明修羅得益。有其二種。一得十三昧。二三昧。十三昧者。一切處。二三昧者。二諦三昧。或可初入聖道。必具三昧
【現代漢語翻譯】 現代漢語譯本：釋曰：第六位國王將國家託付給弟弟，自己證得了無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）。
經文：如十王地（Yama-raja-bhumi，閻羅王所統治的土地）……（乃至）現世生報。
釋曰：第七部分引用並解釋以證實。即十王地說五千個國王應當誦讀此經，在現世的果報中，獲得現世的快樂，以及在來世的果報中，得生人道和天道，遠離各種苦難。
經文：十六大國王……（乃至）汝當受持。
釋曰：從下面開始是第三部分，總結並勸勉受持。文章分為三個部分。首先是勸勉月光王（Chandra-prabha），其次是勸勉六道眾生，最後是勸勉小國王。這裡是第一部分。文章分為兩個小節。首先是總結並展示護國的方法，然後是勸勉月光王，你應當受持。
經文：天上人中……（乃至）名味句。
釋曰：第二部分勸勉六道眾生，都應該受持。
經文：未來世……（乃至）羅蜜（Paramita，到達彼岸）。
釋曰：第三部分勸勉各位小國王，如法受持。
經文：爾時釋迦（Sakya，釋迦牟尼佛）……（乃至）得入初地（Prathama-bhumi，菩薩十地中的第一地）。
釋曰：從下面開始是第三大段，講述當時在場的大眾獲得的利益。如果按照原本的記載，文章中有兩個部分。首先是廣泛地顯示獲得的利益，然後是『吾今下』，總結獲得的利益。前面一部分中有六個小節。經文中『時中王得入初地者』，五百億人得入初地。初地就是十信位（Dasasu-sraddha-bhumika，菩薩修行過程中的十個信心階段）。第二，經文中『復有六慾王得性空地者』，六慾諸天（Kama-avacara-deva，欲界六天的天神）中有八萬億人，得到了性空地，也就是十解位（Dasadhimukti-bhumi，菩薩修行過程中的十個理解階段）。第三，經文中『復有十八王法樂忍者』，這裡說明十八位梵王（Brahma-raja，色界天的天王）得到了無生法忍，也就是十行位（Dasa-carya-bhumi，菩薩修行過程中的十個行為階段）。得到無生法樂忍，也就是十回向位（Dasaparinamana-bhumi，菩薩修行過程中的十個迴向階段）。第四，經文中『復有至乃至十地者』，是指還在學習階段的菩薩，有證得一地乃至十地的。第五，經文中『復有八部王天上正受者』，說明阿修羅（Asura，一種非天非人的神）得到了利益，有兩種。一是得到了十三昧，二是得到了二諦三昧。十三昧是指一切處，二諦三昧是指二諦（Satya-dvaya，勝義諦和世俗諦）三昧。或許是初入聖道，必定具備三昧（Samadhi，禪定）。
【English Translation】 English version: The commentary says: The sixth king entrusted the country to his younger brother and attained Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of things).
The Sutra: Like the land of the Ten Kings (Yama-raja-bhumi)... (up to) present life retribution.
The commentary says: The seventh part quotes and explains to confirm. That is, the Ten Kings say that five thousand kings should recite this sutra, and in the retribution of the present life, they will obtain the happiness of the present life, and in the retribution of the next life, they will be born in the human and heavenly realms, and be free from all kinds of suffering.
The Sutra: Sixteen great kings... (up to) You should uphold it.
The commentary says: From below is the third part, summarizing and exhorting to uphold. The article is divided into three parts. The first is to exhort King Chandra-prabha (Moonlight), the second is to exhort the beings of the six realms, and the last is to exhort the small kings. This is the first part. The article is divided into two sections. The first is to summarize and show the method of protecting the country, and then to exhort King Moonlight, you should uphold it.
The Sutra: In the heavens and among humans... (up to) name and taste sentences.
The commentary says: The second part exhorts the beings of the six realms, all should uphold it.
The Sutra: In the future world... (up to) Paramita (to reach the other shore).
The commentary says: The third part exhorts the small kings to uphold it according to the Dharma.
The Sutra: At that time, Sakya (Sakyamuni Buddha)... (up to) attained the first Bhumi (Prathama-bhumi, the first of the ten Bhumis of a Bodhisattva).
The commentary says: From below is the third major section, describing the benefits gained by the assembly at that time. According to the original record, there are two parts in the article. The first is to widely show the benefits gained, and then 'From now on', summarize the benefits gained. There are six subsections in the first part. In the sutra, 'Those who attained the first Bhumi among the kings at that time', five hundred billion people attained the first Bhumi. The first Bhumi is the stage of the ten faiths (Dasasu-sraddha-bhumi, the ten stages of faith in the Bodhisattva's practice). Second, in the sutra, 'Again, there were six desire kings who attained the land of emptiness', among the gods of the six desire heavens (Kama-avacara-deva, the gods of the six heavens of the desire realm), there were eight hundred billion people who attained the land of emptiness, which is the stage of the ten understandings (Dasadhimukti-bhumi, the ten stages of understanding in the Bodhisattva's practice). Third, in the sutra, 'Again, there were eighteen kings who endured the joy of the Dharma', here it is explained that eighteen Brahma kings (Brahma-raja, the kings of the form realm heavens) attained Anutpattika-dharma-kshanti, which is the stage of the ten practices (Dasa-carya-bhumi, the ten stages of practice in the Bodhisattva's practice). Attaining the joy of the Dharma of non-arising and non-ceasing is the stage of the ten dedications (Dasaparinamana-bhumi, the ten stages of dedication in the Bodhisattva's practice). Fourth, in the sutra, 'Again, there were those who reached up to the tenth Bhumi', refers to Bodhisattvas who are still in the learning stage, who have attained from the first Bhumi up to the tenth Bhumi. Fifth, in the sutra, 'Again, there were the eight classes of kings who attained right Samadhi in the heavens', it is explained that Asuras (a type of non-divine and non-human deity) gained benefits, there are two kinds. One is that they attained the thirteen Samadhis, and the second is that they attained the Two Truths Samadhi. The thirteen Samadhis refer to all places, and the Two Truths Samadhi refers to the Samadhi of the Two Truths (Satya-dvaya, the ultimate truth and the conventional truth). Perhaps it is the initial entry into the holy path, and one must possess Samadhi.
。十三昧者。無想三昧。滅十地故。名十三昧。二三昧者。即空無愿二三昧也。二轉鬼神天上正受。正受者得無漏聖道。六經在此會者至無量空信者。此明凡夫得信佛性。名自性信。無量空信者。信法空也。
經。吾今略說等者。
總結應知。
散華品第六
將釋此品。略有二義。一釋品名。二正釋文。釋品名者。諸王聞法。仰荷佛恩。散華供養。名散華品。
經。爾時(至)歡喜無量。
釋曰。第二依文正釋。上來四品。辨內外護。此即第三荷恩供養。于中有三。初諸王散華。供養世尊。次佛現神變。令眾得益。后贊般若。勸眾受持。前中有三。初聞經歡喜。次散華供養。后發願受持。此即初也。文有三節。即能聞人。次所聞法。后歡喜心。所謂諸王聞十萬億偈。歡喜無量。問於此經中所說般若。三處不同。一二諦品中說八萬億偈。二護國品末八千億偈。此散華品十萬億偈。三處所說。有何差別。解云。二諦品中。合說三時。諸佛所說。總有八萬億偈。而兆仁王護國品中。別引過去七佛所說仁王般若。於此品中。申今佛說仁王般若。由斯三處所說不同。問護國品言一日說八千億偈竟。如何一日能說如是八千億偈。解云。如來神力冥加被故。如報恩經。阿難暫時領得如來二十年
【現代漢語翻譯】 現代漢語譯本 十三昧，指的是無想三昧（ni xiang san mei）。因為滅除了十地（shi di）的煩惱，所以稱為十三昧。二三昧，指的是空三昧（kong san mei）和無愿三昧（wu yuan san mei）。這兩種三昧能轉變鬼神和天上的眾生，使他們獲得正受（zheng shou）。獲得正受的人，就能得到無漏的聖道（wu lou de sheng dao）。六經在此法會上，直至無量空信（wu liang kong xin）的信眾，這說明凡夫能夠相信佛性（fo xing），這叫做自性信（zi xing xin）。無量空信，是相信法空（fa kong）的道理。
經文：『吾今略說等者。』
這是總結，應當知曉。
散華品第六
將要解釋這一品，大概有兩層含義。一是解釋品名，二是正式解釋經文。解釋品名，是說諸位國王聽聞佛法，仰慕佛的恩德，散花供養，所以叫做散華品。
經文：『爾時（至）歡喜無量。』
解釋：第二，依照經文正式解釋。前面四品，辨別了內護和外護。這一品是第三部分，感荷佛恩並進行供養。其中有三個部分。首先是諸位國王散花供養世尊（shi zun），其次是佛顯現神通變化，使大眾得到利益，最後是讚歎般若（bo re），勸導大眾接受和奉持。前面一部分又有三個小節，一是能聽聞的人，二是所聽聞的佛法，三是歡喜的心情。也就是諸位國王聽聞了十萬億偈（shi wan yi ji），歡喜無量。有人問，在這部經中所說的般若，有三個地方不同。一是在二諦品（er di pin）中說了八萬億偈，二是在護國品（hu guo pin）末尾說了八千億偈，這散華品說了十萬億偈，這三個地方所說的，有什麼差別？解釋說，二諦品中，合起來說了過去、現在、未來三世諸佛所說的，總共有八萬億偈。而兆仁王護國品中，分別引用了過去七佛所說的仁王般若。在這散華品中，陳述了現在佛所說的仁王般若。因為這樣，所以三個地方所說的不同。有人問，護國品說一日說了八千億偈完畢，如何一日能夠說出如此八千億偈？解釋說，這是如來的神力在暗中加持的緣故。如同報恩經所說，阿難（a nan）暫時領悟瞭如來二十年的教誨。
【English Translation】 English version 'Thirteen Samadhis' refers to the 'Asamjnasamadhi' (wu xiang san mei). It is named 'Thirteen Samadhis' because it extinguishes the afflictions of the 'Ten Grounds' (shi di). 'Two Samadhis' refers to the 'Sunyata Samadhi' (kong san mei) and the 'Apranihita Samadhi' (wu yuan san mei). These two samadhis can transform ghosts, spirits, and beings in the heavens, enabling them to attain 'Right Reception' (zheng shou). Those who attain 'Right Reception' can obtain the undefiled 'Noble Path' (wu lou de sheng dao). The six sutras are present at this assembly, up to the believers of 'Immeasurable Empty Faith' (wu liang kong xin). This explains that ordinary people can believe in 'Buddha-nature' (fo xing), which is called 'Self-nature Faith' (zi xing xin). 'Immeasurable Empty Faith' is believing in the principle of 'Dharma-emptiness' (fa kong).
Sutra: 'I will now briefly explain, etc.'
This is a summary, it should be known.
Chapter Six: Scattering Flowers
To explain this chapter, there are roughly two meanings. First, to explain the chapter title; second, to formally explain the text. Explaining the chapter title means that the kings, upon hearing the Dharma, admired the Buddha's grace and scattered flowers as offerings, hence it is called the 'Scattering Flowers Chapter'.
Sutra: 'At that time (to) immeasurable joy.'
Explanation: Second, formally explaining according to the text. The previous four chapters distinguished between inner and outer protection. This chapter is the third part, gratefully receiving the Buddha's grace and making offerings. There are three parts within it. First, the kings scatter flowers to make offerings to the 'World Honored One' (shi zun); second, the Buddha manifests miraculous transformations, benefiting the masses; and third, praising 'Prajna' (bo re) and encouraging the masses to accept and uphold it. The first part has three sections: first, the people who can hear; second, the Dharma that is heard; and third, the joyful mind. That is, the kings heard ten hundred thousand kotis of 'Gathas' (shi wan yi ji) and were immeasurably joyful. Someone asks, the Prajna spoken of in this sutra differs in three places. First, in the 'Two Truths Chapter' (er di pin), eight hundred thousand kotis of Gathas were spoken; second, at the end of the 'Protecting the Nation Chapter' (hu guo pin), eight thousand kotis of Gathas were spoken; and in this 'Scattering Flowers Chapter', one hundred thousand kotis of Gathas were spoken. What is the difference in what is spoken in these three places? The explanation is that in the 'Two Truths Chapter', the Buddhas of the past, present, and future are spoken of together, totaling eight hundred thousand kotis of Gathas. In the 'King Who Protects the Nation Chapter', the 'Prajna of the King Who Protects the Nation' spoken by the seven Buddhas of the past is separately cited. In this 'Scattering Flowers Chapter', the 'Prajna of the King Who Protects the Nation' spoken by the present Buddha is stated. Because of this, what is spoken in the three places is different. Someone asks, the 'Protecting the Nation Chapter' says that eight thousand kotis of Gathas were spoken in one day. How can eight thousand kotis of Gathas be spoken in one day? The explanation is that it is due to the Buddha's divine power secretly blessing them. As the 'Sutra of Repaying Kindness' says, 'Ananda' (a nan) temporarily understood the Buddha's teachings of twenty years.
中所說諸經。此亦如是。諸王聞佛所說十萬億偈。生歡喜故。散華供養。散華供養。即散華品。準此經文。此經一部。自有廣略。二本如上應知。
經。即散(至)蓋諸大眾。
釋曰。第二散華供養。于中有三。初散行華。次般若華。后妙覺華。此三種華。皆從所表。以立華名。初散行華。為表三賢。是有漏行。次般若華。為表十聖。是無漏智。后妙覺華。為顯佛地。覺法圓滿。座表三賢。最是下故。臺表十聖。出有漏故。城表涅槃。最大勝故。就前行華。文有四節。一諸王散華。二于虛空不華變為座。三十方下。化佛說法。四無量下。化眾散華。化佛說法。表法是真。以同說故。化眾散華。表人是勝。堪供養故。下準此釋。
經。復散(至)及諸大眾。
釋曰。第二散般若華。文有四節。一諸王散華。二于虛空下。華變為臺。三臺中下。化佛說法。四臺中下。化佛說法眾散華。
經。復散(至)第一義諦。
釋曰。第三散妙覺華。文有四別。一諸王散華。二于虛空下。華變為城。三城中下。化佛說法。四時城下。化眾散華。此即前三。金剛喻智。城譬涅槃。智斷雙明。名金剛城。
經。時城中(至)而下。
釋曰。第四化眾散華。由妙覺華功德力勝。是故此中三
【現代漢語翻譯】 現代漢語譯本 中所說諸經，此亦如是。諸王聽聞佛陀所說的十萬億偈頌，心生歡喜，因此散花供養。散花供養，即是『散華品』。依據此經文，此經一部，自有廣略二本，如上文所說應當知曉。 經文：即散（至）蓋諸大眾。 解釋：第二散華供養，其中有三部分。首先是散行華，其次是般若華（Prajna，智慧），最後是妙覺華。這三種華，都從所代表的事物來建立華的名字。首先散行華，是爲了表示三賢（three stages of Bodhisattva practice）。是有漏之行。其次般若華，是爲了表示十聖（ten holy stages of Bodhisattva practice）。是無漏之智。最後妙覺華，是爲了彰顯佛地（Buddha-bhumi，Buddha's land）。覺法圓滿。座表示三賢，因為是最下位的。臺表示十聖，因為脫離了有漏。城表示涅槃（Nirvana），因為是最偉大殊勝的。就前面的行華來說，文有四個小節。一是諸王散華，二是在虛空中不華變為座，三是十方下，化佛說法，四是無量下，化眾散華。化佛說法，表示法是真實的，因為與佛所說相同。化眾散華，表示人是殊勝的，堪受供養。下文參照此解釋。 經文：復散（至）及諸大眾。 解釋：第二散般若華，文有四個小節。一是諸王散華，二是在虛空中下，華變為臺，三是臺中下，化佛說法，四是臺中下，化佛說法眾散華。 經文：復散（至）第一義諦（Paramārtha-satya，Ultimate Truth）。 解釋：第三散妙覺華，文有四個差別。一是諸王散華，二是在虛空中下，華變為城，三是城中下，化佛說法，四是時城下，化眾散華。這與前面的三種情況類似。金剛喻智（Vajropama-jñana，Diamond-like wisdom），城譬如涅槃。智慧和斷惑雙重顯明，名為金剛城。 經文：時城中（至）而下。 解釋：第四化眾散華。由於妙覺華的功德力量殊勝，所以此中三
【English Translation】 English version These are the sutras mentioned within. This is also the same. The kings, hearing the Buddha speak ten trillion gathas (verses), generated joy, and therefore scattered flowers as offerings. Scattering flowers as offerings is the 『Scattering Flowers Chapter』. According to this sutra text, this sutra, in one part, naturally has two versions, extensive and concise, as should be known from the above. Sutra: Immediately scattered (to) covering all the assembly. Explanation: The second, scattering flowers as offerings, has three parts. First is scattering practice flowers, second is Prajna (wisdom) flowers, and third is Wondrous Enlightenment flowers. These three types of flowers all establish their names based on what they represent. First, scattering practice flowers represents the Three Sages (three stages of Bodhisattva practice). These are actions with outflows. Second, Prajna flowers represent the Ten Saints (ten holy stages of Bodhisattva practice). This is wisdom without outflows. Finally, Wondrous Enlightenment flowers reveal the Buddha-bhumi (Buddha's land). The enlightenment of Dharma is complete. The seat represents the Three Sages because it is the lowest. The platform represents the Ten Saints because they have emerged from outflows. The city represents Nirvana because it is the greatest and most supreme. Regarding the preceding practice flowers, the text has four sections. First, the kings scatter flowers. Second, in the empty space, the non-flowers transform into seats. Third, from the ten directions, manifested Buddhas preach the Dharma. Fourth, from the immeasurable below, the manifested assembly scatters flowers. The manifested Buddhas preaching the Dharma indicates that the Dharma is true because it is the same as what the Buddha speaks. The manifested assembly scattering flowers indicates that the people are superior and worthy of offerings. The following explanation follows this interpretation. Sutra: Again scattered (to) and all the assembly. Explanation: The second, scattering Prajna flowers, has four sections. First, the kings scatter flowers. Second, in the empty space below, the flowers transform into a platform. Third, within the platform below, manifested Buddhas preach the Dharma. Fourth, within the platform below, the assembly of manifested Buddhas preaching the Dharma scatters flowers. Sutra: Again scattered (to) the Ultimate Truth (Paramārtha-satya). Explanation: The third, scattering Wondrous Enlightenment flowers, has four distinctions. First, the kings scatter flowers. Second, in the empty space below, the flowers transform into a city. Third, within the city below, manifested Buddhas preach the Dharma. Fourth, at the time of the city below, the manifested assembly scatters flowers. This is similar to the previous three situations. Vajropama-jñana (Diamond-like wisdom), the city is likened to Nirvana. Wisdom and the cutting off of delusions are both clearly manifested, and it is called the Diamond City. Sutra: At the time within the city (to) and below. Explanation: The fourth, the manifested assembly scatters flowers. Because the merit and power of the Wondrous Enlightenment flowers are supreme, therefore within this, three
重散華。二重變現。初菩薩散華變成臺。次臺中佛等散城蓋。後蓋中天人散恒河沙華。
經。時諸國王(至)波羅蜜。
釋曰。第二諸王發願。于中有二。初諸王發願。後世尊印述。此即發願。愿中有二。一愿諸佛常說。二愿四眾常行。
經。佛告大王(至)神通生處。
釋曰。第二世尊印述。雙印兩愿。重言如是。諸佛母者。顯實相般若。菩薩母者。觀照般若。神通生處。文字般若。又解。般若能生諸佛菩薩。及彼神通。故說母言。如金剛般若云。一切諸佛阿耨菩提。皆從此經出。一切諸佛如來。皆從此經生。
經。時佛為王(至)神變。
釋曰。第二佛現神變。令眾得益。于中有二。初佛現神變。后時眾得益。前中有二。初標章舉數。后次第別敘。此即初也。神謂等持。變即轉變。由等持力。轉變自在。故名神變。不思議者。心不能思。語不能議。名不思議。故法華云。非口所宣。非心所測。智度論云。心行處滅。言語道斷。大般若云。心言路絕。名不思議。
經。一華入(至)火風身。
釋曰。第二次第別敘。于中有二。初別敘。後重贊。此別敘也。然此五變。諸說不同。一云。初一華等者。約華及土。一多相入。二無量佛土入毛孔等者。寬狹相入。三無量
【現代漢語翻譯】 現代漢語譯本 重散華。二重變現。初菩薩散華變成臺。次臺中佛等散城蓋。後蓋中天人散恒河沙華。
經。時諸國王(至)波羅蜜（Paramita，意為「到彼岸」）。
釋曰。第二諸王發願。于中有二。初諸王發願。後世尊印述。此即發願。愿中有二。一愿諸佛常說。二愿四眾常行。
經。佛告大王(至)神通生處。
釋曰。第二世尊印述。雙印兩愿。重言如是。諸佛母者。顯實相般若（Prajna，意為「智慧」）。菩薩母者。觀照般若（Prajna，意為「智慧」）。神通生處。文字般若（Prajna，意為「智慧」）。又解。般若（Prajna，意為「智慧」）能生諸佛菩薩。及彼神通。故說母言。如金剛般若（Vajra Prajna，意為「金剛智慧」）云。一切諸佛阿耨菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）。皆從此經出。一切諸佛如來。皆從此經生。
經。時佛為王(至)神變。
釋曰。第二佛現神變。令眾得益。于中有二。初佛現神變。后時眾得益。前中有二。初標章舉數。后次第別敘。此即初也。神謂等持。變即轉變。由等持力。轉變自在。故名神變。不思議者。心不能思。語不能議。名不思議。故法華云。非口所宣。非心所測。智度論云。心行處滅。言語道斷。大般若（Maha Prajna，意為「大智慧」）云。心言路絕。名不思議。
經。一華入(至)火風身。
釋曰。第二次第別敘。于中有二。初別敘。後重贊。此別敘也。然此五變。諸說不同。一云。初一華等者。約華及土。一多相入。二無量佛土入毛孔等者。寬狹相入。三無量
【English Translation】 English version Double scattering of flowers. Double manifestation. First, Bodhisattvas scatter flowers that transform into platforms. Second, Buddhas and others on the platforms scatter city coverings. Afterward, celestial beings within the coverings scatter Ganges River sand-like flowers.
Sutra: At that time, all the kings (to) Paramita (Perfection of Wisdom).
Explanation: Second, the kings make vows. There are two parts to this. First, the kings make vows. Second, the World Honored One confirms and elaborates. This is the vow-making. There are two aspects to the vows: first, the wish that all Buddhas will always speak; second, the wish that the four assemblies will always practice.
Sutra: The Buddha told the Great King (to) the place where supernatural powers arise.
Explanation: Second, the World Honored One confirms and elaborates, doubly confirming both vows. He repeats, 'Thus it is.' 'The mother of all Buddhas' refers to the Prajna (Wisdom) of true reality. 'The mother of Bodhisattvas' refers to the Prajna (Wisdom) of contemplation. 'The place where supernatural powers arise' refers to the Prajna (Wisdom) of words. Another explanation is that Prajna (Wisdom) can give rise to all Buddhas and Bodhisattvas, as well as their supernatural powers. Therefore, it is called 'mother.' As the Vajra Prajna (Diamond Wisdom) Sutra says, 'All Buddhas' Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) come from this Sutra. All Buddhas, the Thus Come Ones, are born from this Sutra.'
Sutra: Then the Buddha, for the sake of the king (to) supernatural transformations.
Explanation: Second, the Buddha manifests supernatural transformations, benefiting the assembly. There are two parts to this. First, the Buddha manifests supernatural transformations. Second, the assembly benefits at that time. The former has two parts: first, stating the chapter and enumerating the transformations; second, describing them separately in order. This is the first part. 'Supernatural' refers to Samadhi (concentration). 'Transformation' refers to change. Through the power of Samadhi (concentration), transformation is unhindered. Therefore, it is called 'supernatural transformation.' 'Inconceivable' means that the mind cannot conceive and words cannot express. Therefore, it is called 'inconceivable.' Thus, the Lotus Sutra says, 'Not declared by the mouth, not measured by the mind.' The Treatise on the Great Perfection of Wisdom says, 'The realm of mental activity is extinguished, the path of language is cut off.' The Maha Prajna (Great Wisdom) Sutra says, 'The path of mind and speech is severed.' This is called 'inconceivable.'
Sutra: One flower enters (to) the body of fire and wind.
Explanation: Second, describing them separately in order. There are two parts to this. First, separate description. Second, repeated praise. This is the separate description. However, there are different explanations for these five transformations. One says: 'The first, one flower, etc.' refers to the relationship between the flower and the land, the interpenetration of one and many. 'The second, countless Buddha lands entering pores, etc.' refers to the interpenetration of wide and narrow. 'The third, countless'
須彌等者。粗細相入。四一佛入無量眾生等者。因果相入。于中初約一趣相入。后約六趣相入。五佛身入四大身者。情非情相入。一云。第一就華一多相入。二就佛土一多相入。三佛土毛孔一多相入。四須彌等粗細相入。五就凡聖內外相入。若依本記。五變三意。五變者。一華。二佛土。三須彌。四佛身。五入地水火風。三意者。一遍空。一華入無量華下。為除不願樂大乘障。故有遍空。二轉變。一佛土入無量佛土下。為除執我所障。故有轉變。三顯了。一佛身入無量眾下。為除怖畏生死。故顯了入六道也。問須彌大海入芥子中。粗細相違。如何能入。解云。西方諸師。略作三釋。一云。一切諸法。用如為性。以所依如離諸相分。能依諸法。無定大小。由此道理。細須彌等。一云。依唯識理。一切諸法。皆不離識。隨心所變。亦無定相。以是義故。細須彌等。一云。一切諸法。因緣道理。皆無定相。由此因緣。細須彌等。問色有粗細。許得相入。時有長短。亦得相攝。答許亦無失。佛自在故。一念為多劫。多劫攝為一念。如是等教。誠證非一。難諸佛得自在。一念攝多念。諸佛得自在。一劫成多劫。若爾三劫時應無異。便違聖教。菩薩要經三無數。劫精勤修習。方證菩提。答此難不然。非凡等境。顯揚瑜伽。皆作此說
【現代漢語翻譯】 現代漢語譯本 須彌山等物，粗物與細物互相融入。一尊佛融入無量眾生等，這是因與果互相融入。其中，最初是就單一趣向的相互融入，之後是就六道的相互融入。五佛身融入四大身，這是有情與無情相互融入。一種說法是，第一是就花的一與多相互融入，第二是就佛土的一與多相互融入，第三是佛土毛孔的一與多相互融入，第四是須彌山等的粗細相互融入，第五是就凡夫與聖人、內在與外在相互融入。如果依據本記，五種變化有三種含義。五種變化是：一、花，二、佛土，三、須彌山，四、佛身，五、融入地、水、火、風。三種含義是：一、遍空，一朵花融入無量朵花之下，爲了去除不願樂大乘的障礙，所以有遍空。二、轉變，一佛土融入無量佛土之下，爲了去除執著于『我所』的障礙，所以有轉變。三、顯了，一佛身融入無量眾生之下，爲了去除怖畏生死，所以顯現融入六道之中。 問：須彌山（Mount Sumeru，佛教宇宙觀中的中心山）和大海融入芥子之中，粗大與細小相互違背，如何能夠融入？ 答：西方諸位法師，大致做了三種解釋。一種說法是，一切諸法，以『如』（tathata，真如）為自性。因為所依的『如』遠離各種相狀的分別，能依的諸法，沒有固定的大小。根據這個道理，細小的須彌山等可以融入。 一種說法是，依據唯識的道理，一切諸法，都不離於識（consciousness）。隨著心的變化而變化，也沒有固定的相狀。因為這個緣故，細小的須彌山等可以融入。 一種說法是，一切諸法，因緣的道理，都沒有固定的相狀。因為這個因緣，細小的須彌山等可以融入。 問：色法有粗細，允許相互融入。時間有長短，也可以相互容攝嗎？ 答：允許，也沒有過失。因為佛有自在力。一念可以變為多劫，多劫可以攝為一念。像這樣的教導，真實的證據不止一處。 難：諸佛得到自在，一念可以容攝多念。諸佛得到自在，一劫可以變成多劫。如果這樣，三劫的時間應該沒有差別，就違背了聖教。菩薩需要經過三大阿僧祇劫（asamkhya kalpas，極長的時間單位）精勤修習，才能證得菩提（bodhi，覺悟）。 答：這個責難不對。不是凡夫等可以理解的境界。《顯揚瑜伽》（Xianyang Yoga，瑜伽師地論的節本）都這樣說。
【English Translation】 English version The Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) and other things, coarse and fine, interpenetrate each other. One Buddha enters into countless sentient beings, etc., this is the interpenetration of cause and effect. Among them, initially, it is about the interpenetration of a single realm, and later it is about the interpenetration of the six realms. The five Buddha bodies enter into the four great elements, this is the interpenetration of sentient and non-sentient beings. One saying is that the first is about the interpenetration of one and many flowers, the second is about the interpenetration of one and many Buddha lands, the third is the interpenetration of one and many pores of the Buddha land, the fourth is the interpenetration of the coarse and fine of Mount Sumeru, and the fifth is the interpenetration of ordinary people and saints, inner and outer. If based on the original record, the five transformations have three meanings. The five transformations are: one, flower; two, Buddha land; three, Mount Sumeru; four, Buddha body; five, entering into earth, water, fire, and wind. The three meanings are: one, pervading emptiness; one flower enters under countless flowers, in order to remove the obstacles of not desiring the Great Vehicle, so there is pervading emptiness. Two, transformation; one Buddha land enters under countless Buddha lands, in order to remove the obstacles of attachment to 'what is mine', so there is transformation. Three, manifestation; one Buddha body enters under countless beings, in order to remove the fear of birth and death, so it manifests entering into the six paths. Question: Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) and the great ocean enter into a mustard seed, the coarse and large contradict the fine and small, how can they enter? Answer: The Western masters have made three explanations in general. One saying is that all dharmas (phenomena), take 'suchness' (tathata, true nature) as their nature. Because the 'suchness' on which they rely is separated from the distinctions of various appearances, the dharmas on which they rely do not have a fixed size. According to this principle, the fine Mount Sumeru, etc., can enter. One saying is that, according to the principle of Consciousness-only (Vijnanavada), all dharmas do not depart from consciousness. They change with the changes of the mind, and they do not have a fixed appearance either. Because of this reason, the fine Mount Sumeru, etc., can enter. One saying is that, for all dharmas, the principle of cause and condition does not have a fixed appearance. Because of this cause and condition, the fine Mount Sumeru, etc., can enter. Question: Form has coarse and fine, allowing mutual interpenetration. Time has long and short, can they also mutually encompass? Answer: It is allowed, and there is no fault. Because the Buddha has the power of freedom. One thought can become many kalpas (aeons), and many kalpas can be encompassed into one thought. Teachings like these have true evidence in more than one place. Objection: The Buddhas have attained freedom, one thought can encompass many thoughts. The Buddhas have attained freedom, one kalpa can become many kalpas. If so, the time of three kalpas should have no difference, which would violate the sacred teachings. Bodhisattvas need to diligently practice for three great asamkhya kalpas (extremely long units of time) to attain Bodhi (enlightenment). Answer: This objection is not correct. It is not a realm that ordinary people, etc., can understand. The Xianyang Yoga (Summary of the Yoga Teaching) all say this.
。于不思議。強思量者。得誑粗報。
經。佛身(至)世界不可思議。
釋曰。第二重贊也。合前五變。為三不思議。佛身即是前一佛身。眾生即是無量眾生六道身也。世界即是四大及前四種變也。一云。世界除前四變。余義同前。
經。佛現(至)神通三昧。
釋曰。第二云時眾得益。益有四種。一十方天人得佛華定。二十恒菩薩現身成佛。三三恒八部成菩提道。四十千女人得神通定。問一世界中。多佛並出不。答轉輪王當無有二並出。豈況如來而並出耶。問若爾如何此經十恒菩薩現身成佛。答但言現身。不道即成。何妨現身余界成佛。如法華經龍女現身他方成佛。此亦應爾。問若受持品末十億菩薩現成正覺。如何會釋。解云。佛名通於十地。大般若等。即說十地名十種佛。又如法華經分別功德品。一四天下微塵菩薩。一生當得阿耨多羅三藐三菩提。法華論云。即是初地阿耨菩提。此經準彼。義亦無傷。
經。善男子(至)如法修行。
釋曰。第三贊般若益。勸眾修行。文有二節。初贊般若有三世益。后勸諦聽思念修行。諦聽顯聞慧。思念辨思慧。修行明修慧。
仁王經疏卷下(本)
仁王經疏卷下(末)
大慈恩寺沙門圓測撰
受持品第七
【現代漢語翻譯】 對於不可思議的事物，強行思量的人，會得到虛妄粗劣的果報。
經文：佛身（乃至）世界不可思議。
解釋：這是第二重讚歎。結合前面的五種變化，成為三種不可思議。佛身就是前面的佛身。眾生就是無量眾生六道之身。世界就是四大以及前面的四種變化。另一種說法是，世界不包括前面的四種變化，其餘意義與前相同。
經文：佛現（乃至）神通三昧。
解釋：第二點是說當時大眾得到利益。利益有四種：一是十方天人得到佛的華定（Buddha's flower samadhi）。二是十恒河沙數的菩薩現身成佛。三是三恒河沙數的八部（eight classes of gods and demigods）成就菩提道。四是十千女人得到神通定。問：一個世界中，會有多尊佛同時出現嗎？答：轉輪王（Chakravartin）尚且沒有兩位同時出現，更何況如來（Tathagata）會同時出現呢？問：如果這樣，為何此經中說十恒河沙數的菩薩現身成佛？答：只說是現身，沒說是立即成佛。不妨礙在其他世界現身成佛，如《法華經》（Lotus Sutra）中龍女（Naga maiden）現身他方成佛，這裡也應如此。問：如果《受持品》末尾說十億菩薩現成正覺，如何解釋？解釋說：佛的名號通用於十地（ten bhumis）。《大般若經》等經中，就說十地名為十種佛。又如《法華經·分別功德品》中，一四天下微塵數的菩薩，一生應當得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。《法華論》說，這就是初地的阿耨菩提。此經參照彼經，意義也沒有損害。
經文：善男子（乃至）如法修行。
解釋：第三是讚歎般若（prajna）的利益，勸導大眾修行。文分兩節。先讚歎般若有三世的利益，后勸導仔細聽聞、思念和修行。諦聽顯示聞慧（learning wisdom），思念顯示辨思慧（discriminating wisdom），修行顯示修慧（cultivation wisdom）。
《仁王經疏》卷下（版本）
《仁王經疏》卷下（末尾）
大慈恩寺沙門圓測撰
《受持品》第七
【English Translation】 Those who forcefully contemplate the inconceivable will receive deceptive and coarse retribution.
Sutra: The Buddha's body (up to) the world is inconceivable.
Explanation: This is the second layer of praise. Combining the previous five transformations, they become the three inconceivables. The Buddha's body is the previous Buddha's body. Sentient beings are the countless sentient beings in the six realms of existence. The world is the four elements and the previous four kinds of transformations. Another interpretation is that the world excludes the previous four transformations, and the remaining meaning is the same as before.
Sutra: The Buddha appears (up to) supernatural powers and samadhi.
Explanation: The second point is that the assembly at that time received benefits. There are four kinds of benefits: first, the gods and humans of the ten directions attain the Buddha's flower samadhi. Second, ten 'ganges of sand' of Bodhisattvas manifest and become Buddhas. Third, three 'ganges of sand' of the eight classes of gods and demigods achieve the path to Bodhi. Fourth, ten thousand women attain supernatural samadhi. Question: In one world, can multiple Buddhas appear at the same time? Answer: Even a Chakravartin (wheel-turning king) does not have two appearing at the same time, let alone Tathagatas appearing at the same time. Question: If so, why does this sutra say that ten 'ganges of sand' of Bodhisattvas manifest and become Buddhas? Answer: It only says they manifest, not that they immediately become Buddhas. It does not prevent them from manifesting in other worlds and becoming Buddhas, just as in the 'Lotus Sutra', the Naga maiden manifests and becomes a Buddha in another realm. This should also be the case here. Question: If the end of the 'Chapter on Upholding' says that ten billion Bodhisattvas manifest and attain perfect enlightenment, how should this be explained? The explanation is: the name Buddha is applicable to the ten bhumis (ten grounds). The 'Great Perfection of Wisdom Sutra' and other sutras say that the ten bhumis are called ten kinds of Buddhas. Also, as in the 'Chapter on Distinguishing Merits' of the 'Lotus Sutra', one 'four continents' worth of dust-particle Bodhisattvas should attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in one lifetime. The 'Lotus Sutra Treatise' says that this is the anuttara-bodhi of the first bhumi. This sutra refers to that sutra, and the meaning is not damaged.
Sutra: Good men (up to) practice according to the Dharma.
Explanation: The third is to praise the benefits of prajna (wisdom), and to encourage the assembly to practice. The text is divided into two sections. First, it praises the benefits of prajna in the three times (past, present, future), and then it encourages careful listening, contemplation, and practice. Careful listening reveals learning wisdom, contemplation reveals discriminating wisdom, and practice reveals cultivation wisdom.
Commentary on the 'Benevolent Kings Sutra', Volume 2 (version)
Commentary on the 'Benevolent Kings Sutra', Volume 2 (end)
Composed by the Shramana Yuan Ce of Da Ci'en Temple
Chapter 7, 'Upholding'
將釋此品。略有二義。一釋品名。二正釋文。釋品名者。依智度論。由信力故。聞而奉行為受。由念力故。久久不失為持。此品正明十三法師受持般若。又令他受。名受持品。
經。爾時月光(至)般若波羅蜜。
釋曰。第二依文正釋。前五品中。辨正宗訖。故下二品。依教奉持。于中有二。初明受持。后明付屬。此即初也。於一品內。文別有三。初問答正說十三法師。次佛告波斯下。付王受持。后時諸大眾下。明時眾得益。前中有二。初月光王請。后大牟尼如來正說。請中有二。初觀瑞疑念。后發言陳請。此即初也。文有三節。一觀釋迦五種神變。二見臺上寶滿佛。是一切佛化身主者。若準梵網經。是盧舍那佛。或云盧招那。亦云盧折羅。此云照也。以報佛凈色。遍周法界故。又日月燈光。遍週一處。亦盧舍那。一也。或可義翻名寶滿。此佛化千葉釋迦佛。及百億葉上化佛。故言化身主也。三複現千華葉世界上佛者。即是千華葉上千佛。及一一葉上百億佛。其中如上諸佛。各各說般若波羅蜜。此當梵網經云。我今盧舍那。方坐蓮華臺。周匝千華上。復現千釋迦。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。問此上寶滿佛。於三身中。何身所攝。有說。自受用身。此說不爾。自受用土。無法眾
故。有說。他受用身。此亦不然。諸微塵眾。聽佛說故。今解。于化身中本末差別。非受用身(更勘無上依經大乘同性經。毗盧舍那釋迦。有何差別也)。
經。白佛言(至)不可以識識。
釋曰。自下第二發言陳請。初贊。后請。此即贊也。若依本記。過言說故不可說。過想心故不可解。過覺觀故不可以識識。此當智度論說言語道斷心行處滅。依解深密經。云心言路絕。
經。云何(至)開空法道。
釋曰。第二請也。開謂開發。道即聖道。於人法境。開發空慧。名空法道。此中問意。諸佛所說甚深般若。難說難識。云何諸善男子。於此經中。明瞭覺解。依何觀門。為諸眾生。開法空道。
經。大牟尼言(至)為大法王。
釋曰。第二如來正說。于中有三。初總標。次善男子其法師下。別釋。后善男子如是諸菩薩下。總結。前中有三。初總標。次別敘。后勸供。此即初也。
經。從習忍(至)依持建立。
釋曰。第二別敘。依謂所依。持謂攝持。為眾所依。能攝持眾建立正法。
經。汝等大眾(至)而以供養。
釋曰。第二勸供應知。
經。善男子其法師者。
釋曰。第二別釋十三法師。文別有二。初諜總名。后次第別釋。此即初也。
【現代漢語翻譯】 現代漢語譯本：因此，有人說這是他受用身（Sambhogakāya）。這種說法是不對的。因為有眾多的微塵眾在聽佛說法。現在的解釋是，在化身（Nirmāṇakāya）中，有根本和末端的差別，而不是受用身。（更需要參考《無上依經》、《大乘同性經》，毗盧舍那佛（Vairocana）和釋迦牟尼佛（Śākyamuni）有什麼差別呢？）
經文：白佛言（直到）不可以識識。
解釋：下面第二部分是發言陳述請求。先讚歎，后請求。這裡是讚歎。如果按照本記所說，因為超過了言語，所以不可說；超過了思想，所以不可理解；超過了感覺和觀察，所以不可以用意識來認識。這相當於《智度論》所說的『言語道斷，心行處滅』。依據《解深密經》，說是『心言路絕』。
經文：云何（直到）開空法道。
解釋：第二部分是請求。開，是開發的意思。道，是聖道。在人法之境，開發空慧，名為空法道。這裡問的意思是，諸佛所說的甚深般若（Prajñā），難以言說，難以認識，那麼這些善男子，如何在此經中，明瞭覺悟理解？依據什麼觀門，為眾生，開示法空之道？
經文：大牟尼言（直到）為大法王。
解釋：第二部分是如來（Tathāgata）正式宣說。其中有三部分。首先是總標，其次是『善男子其法師下』，分別解釋，最後是『善男子如是諸菩薩下』，總結。在第一部分中，有三部分。首先是總標，其次是分別敘述，最後是勸請供養。這裡是第一部分。
經文：從習忍（直到）依持建立。
解釋：第二部分是分別敘述。依，是所依的意思。持，是攝持的意思。為大眾所依，能夠攝持大眾，建立正法。
經文：汝等大眾（直到）而以供養。
解釋：第二部分是勸請供養，應當知道。
經文：善男子其法師者。
解釋：第二部分是分別解釋十三位法師。文句上分為兩部分。首先是簡略地說明總名，然後是依次分別解釋。這裡是第一部分。
【English Translation】 English version: Therefore, some say this is his Sambhogakāya (enjoyment body). This is not correct. Because there are numerous assemblies of tiny dust motes listening to the Buddha's teachings. The current explanation is that within the Nirmāṇakāya (transformation body), there are differences between the root and the branch, not the Sambhogakāya. (Further reference is needed to the Anuttarāśraya Sūtra and the Tathāgatagarbha Sūtra. What are the differences between Vairocana (the universal Buddha) and Śākyamuni (historical Buddha)?)
Sūtra: He said to the Buddha (up to) cannot be known by consciousness.
Explanation: The second part below is a statement presenting a request. First, there is praise, then a request. This is the praise. According to the original notes, because it transcends speech, it cannot be spoken; because it transcends thought, it cannot be understood; because it transcends sensation and observation, it cannot be known by consciousness. This is equivalent to what the Mahāprajñāpāramitāśāstra says: 'The path of language is cut off, the realm of mental activity is extinguished.' According to the Saṃdhinirmocana Sūtra, it says, 'The paths of mind and speech are severed.'
Sūtra: How (up to) open the path of emptiness and Dharma.
Explanation: The second part is the request. 'Open' means to develop. 'Path' means the noble path. In the realm of people and Dharma, developing the wisdom of emptiness is called the path of emptiness and Dharma. The meaning of the question here is, the profound Prajñā (wisdom) spoken by the Buddhas is difficult to speak of and difficult to know. How do these good men and women clearly awaken and understand in this scripture? Based on what gate of contemplation do they reveal the path of emptiness of Dharma for sentient beings?
Sūtra: The Great Sage said (up to) to be the Great Dharma King.
Explanation: The second part is the Tathāgata's (Buddha's) formal declaration. There are three parts within it. First, there is a general statement; second, 'Good men, those Dharma masters below' is a separate explanation; and finally, 'Good men, such Bodhisattvas below' is a summary. In the first part, there are three parts. First, there is a general statement; second, there is a separate narration; and finally, there is an exhortation to make offerings. This is the first part.
Sūtra: From the stage of learning endurance (up to) rely on and establish.
Explanation: The second part is a separate narration. 'Rely on' means what is relied upon. 'Hold' means to gather and maintain. To be relied upon by the masses, to be able to gather and maintain the masses, and to establish the correct Dharma.
Sūtra: You all, the assembly (up to) and make offerings.
Explanation: The second part is an exhortation to make offerings, which should be known.
Sūtra: Good men, those Dharma masters.
Explanation: The second part is a separate explanation of the thirteen Dharma masters. The text is divided into two parts. First, there is a brief explanation of the general name, and then there is a sequential separate explanation. This is the first part.
經。習種性菩薩。
釋曰。自下第二次第別釋十三法師。分為十三。此即第一釋習種性。文別有五。一標位列名。二辨類差別。三行業不同。四舉劣顯勝。五入位時分。此即第一標位列名。謂十三法師中。第一法師名習種性菩薩。
經。若在家(至)比丘尼。
釋曰。第二辨類差別。略辨四眾。一婆差。二優婆差。三比丘。四比丘尼。言婆差者。或云優婆塞。皆訛略也。正言鄔波索迦。此云近事男。鄔波斯迦。此云近事女。索是男聲。斯是女聲。謂彼恒時親承善士。故名近事。廣釋如前。比丘及比丘尼。亦如前釋。
經。修行十善。
釋曰。第三行業不同。文別有三。初修十善。次修不凈忍。后住在佛家。此修十善。謂不殺生等十善業道。或可十信。十種信心。雖有兩說。本記意存十信。
經。自觀己身(至)分分不凈。
釋曰。第二修不凈忍。自有三種。一觀六大不凈。二觀諸根不凈。三觀三界不凈。此觀六大。謂諸有情六界成身。所謂四大及空界也。色界有漏識。皆是有漏。可破壞故。名為不凈。六界別觀。故言分分。
經。復觀十四根(至)菩提心。
釋曰。第二諸根不凈。謂於二十二根中。復觀十四根。以為不凈。所謂眼等五根。有五識情
【現代漢語翻譯】 現代漢語譯本
經：習種性菩薩（Xizhongxing Pusa，指修習種性的菩薩）。
釋：下面第二次分別解釋十三位法師，分為十三部分。這是第一部分解釋習種性。文字上分為五個部分：一是標明位次和列出名稱，二是辨別種類差別，三是行業不同，四是舉出差的來顯示好的，五是進入位次的時間。這是第一部分，標明位次和列出名稱。所說的十三位法師中，第一位法師名叫習種性菩薩。
經：若在家（至）比丘尼。
釋：第二部分辨別種類差別，簡略地辨別四眾：一優婆塞（Upasaka，近事男），二優婆夷（Upasika，近事女），三比丘（Bhiksu，出家男眾），四比丘尼（Bhiksuni，出家女眾）。所說『婆差』，或者說是『優婆塞』，都是訛誤省略的說法。正確的說法是鄔波索迦（Upasaka），這裡譯為近事男。鄔波斯迦（Upasika），這裡譯為近事女。『索』是男聲，『斯』是女聲。說的是他們經常親近侍奉善士，所以名叫近事。詳細的解釋如前所述。比丘和比丘尼，也如前面的解釋。
經：修行十善。
釋：第三部分行業不同，文字上分為三個部分：首先是修十善，其次是修不凈忍，最後是住在佛家。這裡是修十善，指不殺生等十善業道。或者也可以指十信，十種信心。雖然有兩種說法，但本記的意圖在於十信。
經：自觀己身（至）分分不凈。
釋：第二部分修不凈忍，自身有三種：一是觀察六大不凈，二是觀察諸根不凈，三是觀察三界不凈。這裡是觀察六大，指諸有情由六界構成身體，所說的四大及空界。有漏識，都是有漏的，可以破壞的，所以名叫不凈。分別觀察六界，所以說『分分』。
經：復觀十四根（至）菩提心。
釋：第二部分諸根不凈，指在二十二根中，又觀察十四根，認為是不凈的。所說的眼等五根，有五識情 English version
Sutra: The Bodhisattva of Habitual Nature (Xizhongxing Pusa, referring to a Bodhisattva who cultivates habitual nature).
Explanation: Below, for the second time, the thirteen Dharma Masters are explained separately, divided into thirteen sections. This is the first section explaining Habitual Nature. The text is divided into five parts: first, marking the position and listing the names; second, distinguishing the differences in categories; third, the differences in practices; fourth, using the inferior to highlight the superior; and fifth, the timing of entering the position. This is the first part, marking the position and listing the names. Among the thirteen Dharma Masters, the first Dharma Master is named the Bodhisattva of Habitual Nature.
Sutra: If a layperson (to) Bhiksuni.
Explanation: The second part distinguishes the differences in categories, briefly distinguishing the four assemblies: first, Upasaka (Upasaka, a male lay devotee), second, Upasika (Upasika, a female lay devotee), third, Bhiksu (Bhiksu, a male monastic), and fourth, Bhiksuni (Bhiksuni, a female monastic). The term 'Pocha,' or 'Upasaka,' are both corrupted and abbreviated terms. The correct term is Upasaka, which is translated here as 'male lay devotee.' Upasika, which is translated here as 'female lay devotee.' 'Sa' is the male sound, and 'Si' is the female sound. It refers to those who constantly attend to and serve virtuous individuals, hence the name 'lay devotee.' A detailed explanation is as previously stated. Bhiksu and Bhiksuni are also as explained previously.
Sutra: Cultivating the Ten Virtues.
Explanation: The third part discusses the differences in practices. The text is divided into three parts: first, cultivating the Ten Virtues; second, cultivating the Patience of Impurity; and third, dwelling in the Buddha's family. Here, it refers to cultivating the Ten Virtues, referring to the ten virtuous paths of action, such as not killing. Or it could refer to the Ten Faiths, the ten kinds of faith. Although there are two interpretations, the intention of the commentary is on the Ten Faiths.
Sutra: Contemplating one's own body (to) impure in every part.
Explanation: The second part is cultivating the Patience of Impurity. There are three types: first, contemplating the impurity of the six great elements; second, contemplating the impurity of the sense organs; and third, contemplating the impurity of the three realms. Here, it refers to contemplating the six great elements, referring to sentient beings whose bodies are composed of the six elements, namely the four great elements and the element of space. Defiled consciousness is all defiled and can be destroyed, hence the name 'impure.' Observing the six elements separately, hence the term 'in every part.'
Sutra: Again, contemplating the fourteen roots (to) Bodhi mind.
Explanation: The second part is the impurity of the sense organs, referring to observing fourteen of the twenty-two roots as impure. The so-called five sense organs, such as the eyes, have five consciousnesses.
【English Translation】 English version
Sutra: The Bodhisattva of Habitual Nature (Xizhongxing Pusa, referring to a Bodhisattva who cultivates habitual nature).
Explanation: Below, for the second time, the thirteen Dharma Masters are explained separately, divided into thirteen sections. This is the first section explaining Habitual Nature. The text is divided into five parts: first, marking the position and listing the names; second, distinguishing the differences in categories; third, the differences in practices; fourth, using the inferior to highlight the superior; and fifth, the timing of entering the position. This is the first part, marking the position and listing the names. Among the thirteen Dharma Masters, the first Dharma Master is named the Bodhisattva of Habitual Nature.
Sutra: If a layperson (to) Bhiksuni.
Explanation: The second part distinguishes the differences in categories, briefly distinguishing the four assemblies: first, Upasaka (Upasaka, a male lay devotee), second, Upasika (Upasika, a female lay devotee), third, Bhiksu (Bhiksu, a male monastic), and fourth, Bhiksuni (Bhiksuni, a female monastic). The term 'Pocha,' or 'Upasaka,' are both corrupted and abbreviated terms. The correct term is Upasaka, which is translated here as 'male lay devotee.' Upasika, which is translated here as 'female lay devotee.' 'Sa' is the male sound, and 'Si' is the female sound. It refers to those who constantly attend to and serve virtuous individuals, hence the name 'lay devotee.' A detailed explanation is as previously stated. Bhiksu and Bhiksuni are also as explained previously.
Sutra: Cultivating the Ten Virtues.
Explanation: The third part discusses the differences in practices. The text is divided into three parts: first, cultivating the Ten Virtues; second, cultivating the Patience of Impurity; and third, dwelling in the Buddha's family. Here, it refers to cultivating the Ten Virtues, referring to the ten virtuous paths of action, such as not killing. Or it could refer to the Ten Faiths, the ten kinds of faith. Although there are two interpretations, the intention of the commentary is on the Ten Faiths.
Sutra: Contemplating one's own body (to) impure in every part.
Explanation: The second part is cultivating the Patience of Impurity. There are three types: first, contemplating the impurity of the six great elements; second, contemplating the impurity of the sense organs; and third, contemplating the impurity of the three realms. Here, it refers to contemplating the six great elements, referring to sentient beings whose bodies are composed of the six elements, namely the four great elements and the element of space. Defiled consciousness is all defiled and can be destroyed, hence the name 'impure.' Observing the six elements separately, hence the term 'in every part.'
Sutra: Again, contemplating the fourteen roots (to) Bodhi mind.
Explanation: The second part is the impurity of the sense organs, referring to observing fourteen of the twenty-two roots as impure. The so-called five sense organs, such as the eyes, have five consciousnesses.
。或可有情數攝。名五情根。五受根者。苦樂憂喜舍。及男女意命。皆是有漏。有無量過。故說十四皆為不凈。信等五根。及三無漏。皆唯善性。過中不說。故觀行者觀十四根。即發無上菩提心也。
經。常修三界(至)忍觀門。
釋曰。第三觀三界不凈。謂三界系法。皆有漏故。亦是不凈。問曰。四靜慮及無色界。亦有凈法。如何說為不凈邪。解云。不凈自有多種。如瑜伽第二十六卷說。有六種不凈。一朽穢不凈。自有二種。一依內不凈。謂發毛等。二依外不凈。謂青瘀等。二者苦惱不凈。謂苦觸所生受。三下劣不凈。所謂欲界。四觀待不凈。如待無色勝清凈事。色界諸法便似不凈。待菩迦耶。寂滅涅槃。乃至有頂。皆似不凈。五煩惱不凈。謂三界中所有一切結縛睡眠隨煩惱纏。六違壞不凈。謂五取蘊。無常無恒。不可保信。變壞法性。具說如彼。由此靜慮無色。皆名不凈。
經。住在佛家。
釋曰。第三住在佛家。文別有二。初明住在佛家。后修六和敬。此即初也。謂空無我佛所住處。名為佛家。此習種性。初證空理。故名為住。
經。修六和敬(至)波羅蜜道。
釋曰。第二修六和敬。謂住佛家故。修六和敬。所謂三業同戒同見同學八萬四千波羅蜜。為六和敬。
【現代漢語翻譯】 現代漢語譯本 或者可以被有情眾生所包含，稱為五情根（指眼、耳、鼻、舌、身五種感覺器官）。五受根（指苦、樂、憂、喜、舍五種感受）以及男女根、意根（指思維器官）、命根（指生命力），都是有漏的，有無量的過患，所以說這十四根都是不凈的。信等五根（指信、進、念、定、慧五種善法），以及三無漏根（指未知當知根、已知根、無知根），都是純粹的善性，沒有過患，所以這裡沒有提及。因此，觀行者觀察這十四根，就能發起無上的菩提心。
經：常修三界（乃至）忍觀門。
釋曰：第三是觀察三界的不凈。所謂三界所繫縛的法，都是有漏的，所以也是不凈的。問：四靜慮（指色界四禪）以及無色界，也有清凈的法，為什麼說是不凈的呢？解答說：不凈自身有多種。如《瑜伽師地論》第二十六卷所說，有六種不凈。一是朽穢不凈，自身有兩種：一是依內的不凈，指頭髮、毛髮等；二是依外的不凈，指青瘀等。二是苦惱不凈，指苦觸所產生的感受。三是下劣不凈，指欲界。四是觀待不凈，比如相對於無色界殊勝清凈的事物，色界諸法就顯得不凈；相對於菩迦耶（可能是指佛陀的身體或教法），寂滅涅槃，乃至有頂（指非想非非想處天），都顯得不凈。五是煩惱不凈，指三界中所有的一切結縛、睡眠、隨煩惱纏繞。六是違壞不凈，指五取蘊（指色、受、想、行、識五種構成生命的要素），無常、無恒常、不可靠，具有變壞的法性。詳細的解釋如該論所述。因此，靜慮和無色界，都可以稱為不凈。
經：住在佛家。
釋曰：第三是住在佛家。文句可以分為兩部分。首先說明住在佛家，然後是修六和敬。這裡是第一部分。所謂空無我的佛所居住的地方，稱為佛家。這是習種性（指具有修行潛質的人）最初證悟空性的道理，所以稱為住。
經：修六和敬（乃至）波羅蜜道。
釋曰：第二是修六和敬。因為住在佛家，所以修六和敬。所謂身業、口業、意業的同戒、同見、同學，以及八萬四千波羅蜜（指菩薩修行的六度萬行），就是六和敬。
【English Translation】 English version Or it can be included in the number of sentient beings, called the five sense faculties (referring to the five sense organs of eye, ear, nose, tongue, and body). The five feeling faculties (referring to the five feelings of suffering, pleasure, sorrow, joy, and equanimity), as well as the faculties of male and female, the mind faculty (referring to the thinking organ), and the life faculty (referring to vitality), are all tainted and have immeasurable faults. Therefore, it is said that these fourteen faculties are impure. The five faculties of faith, etc. (referring to the five good dharmas of faith, diligence, mindfulness, concentration, and wisdom), and the three unconditioned faculties (referring to the faculties of 'about to know', 'knowing', and 'no knowing'), are all purely virtuous and have no faults, so they are not mentioned here. Therefore, when a practitioner observes these fourteen faculties, they can arouse the supreme Bodhi mind.
Sutra: Constantly cultivate the Three Realms (up to) the Gate of Patience and Observation.
Explanation: The third is to observe the impurity of the Three Realms. The dharmas bound by the Three Realms are all tainted, so they are also impure. Question: The Four Dhyanas (referring to the four meditations of the Form Realm) and the Formless Realm also have pure dharmas, so why are they said to be impure? Answer: Impurity itself has many kinds. As the twenty-sixth volume of the Yogacarabhumi-sastra says, there are six kinds of impurity. First, decaying impurity, which itself has two kinds: one is internal impurity, referring to hair, etc.; the other is external impurity, referring to bruises, etc. Second, the impurity of suffering and distress, referring to the feelings produced by painful contact. Third, inferior impurity, referring to the Desire Realm. Fourth, relative impurity, such as compared to the superior and pure things of the Formless Realm, the dharmas of the Form Realm appear impure; compared to Puggalakaya (possibly referring to the Buddha's body or teachings), the extinction of Nirvana, and even the Peak of Existence (referring to the Heaven of Neither Perception nor Non-Perception), all appear impure. Fifth, the impurity of afflictions, referring to all the bonds, sleep, and accompanying afflictions in the Three Realms. Sixth, destructive impurity, referring to the five aggregates of grasping (referring to the five elements that constitute life: form, feeling, perception, volition, and consciousness), which are impermanent, not constant, unreliable, and have the nature of changing and decaying. Detailed explanations are as described in that treatise. Therefore, the Dhyanas and the Formless Realm can all be called impure.
Sutra: Dwelling in the Buddha's Family.
Explanation: The third is dwelling in the Buddha's Family. The sentence can be divided into two parts. First, it explains dwelling in the Buddha's Family, and then cultivating the Six Harmonies. This is the first part. The place where the Buddha dwells, which is empty and without self, is called the Buddha's Family. This is the initial realization of the principle of emptiness by those with the seed of practice (referring to those with the potential for cultivation), so it is called dwelling.
Sutra: Cultivating the Six Harmonies (up to) the Paramita Path.
Explanation: The second is cultivating the Six Harmonies. Because one dwells in the Buddha's Family, one cultivates the Six Harmonies. The shared precepts, shared views, and shared learning of body, speech, and mind, as well as the eighty-four thousand Paramitas (referring to the six perfections and myriad practices of a Bodhisattva), are the Six Harmonies.
經。善男子(至)有退有進。
釋曰。第四舉劣顯勝。文別有二。初舉劣。后是定人下。顯勝。前中有二。初上釋劣位。后雖以下。釋通伏難。前中有三。初法。次喻。后合。此即法說。謂習忍以前十信菩薩。有退有進。故名劣位。
經。譬如輕毛隨風東西。
釋曰。第二舉喻。可知。
經。是諸菩薩亦復如是。
釋曰。第三合喻。可知。
經。雖以十千劫(至)名不定人。
釋曰。第二釋通伏難。文有兩節。初牒三伏難。后而不可下。標宗。略答十善菩薩。有其三義。一以十千劫行十正道。發菩提心。當入習忍位。三亦常學三伏忍。以具三義。謂應不退。如何說言有退有進。故作此言。雖有三事。而不可字名。是習種性。是名不定人。
經。此定人者(至)聖人性故。
釋曰。第二顯其勝位。文別有二。初明證理。后明離過。此即初也。謂十住位。初證生空理。由此證得聖人性故。名為定人。亦是不退。問此種性菩薩。為如此經。定不退耶。或有即耶。解云。設爾何失。若廣分別。如前已說。
經。必不起(至)無有是處。
釋曰。第二離過。有其四重。一不起五逆。所謂殺父母羅漢。出佛身血。破和合僧。二不起六重。如優婆塞經第四卷受
【現代漢語翻譯】 經：善男子（指發心修行的男子）……有退有進。
釋曰：第四部分通過舉例說明較差的情況來彰顯殊勝之處。這一部分分為兩個小節。首先是舉例說明較差的情況，然後是『后是定人下』，彰顯殊勝之處。前一部分又分為兩個小節。首先是『初上釋劣位』，解釋較差的地位，然後是『雖以下』，解釋普遍存在的降伏困難。『初上釋劣位』又分為三個小節，分別是法、比喻和總結。這裡是法說，指的是在修習忍之前的十信菩薩，他們有退步也有進步，因此被稱為較差的地位。
經：譬如輕毛隨風東西。
釋曰：第二部分是舉例說明，容易理解。
經：是諸菩薩亦復如是。
釋曰：第三部分是總結比喻，容易理解。
經：雖以十千劫（指經歷漫長的時間）……名不定人。
釋曰：第二部分解釋普遍存在的降伏困難。這一部分分為兩個小節。首先是列舉三種降伏困難，然後是『而不可下』，標明宗旨，簡要回答了十善菩薩的情況，他們具有三種意義。第一，用十千劫的時間修行十種正道，發起菩提心，應當進入習忍位。第二，他們也經常學習三種降伏忍。因為具備這三種意義，所以應該是不退轉的。為什麼說他們有退步也有進步呢？因此這樣說，雖然有這三件事，但不能稱之為習種性，所以被稱為不定人。
經：此定人者（指已證得果位的修行者）……聖人性故。
釋曰：第二部分彰顯其殊勝的地位。這一部分分為兩個小節。首先是闡明證悟的道理，然後是闡明遠離過失。這裡是闡明證悟的道理，指的是十住位，首先證悟生空的道理，因此證得了聖人的本性，所以被稱為定人，也是不退轉的。問：這種種性菩薩，是否像這部經所說的那樣，一定是不會退轉的呢？或者說是有可能退轉的呢？回答說：如果這樣假設，會有什麼問題呢？如果詳細分別，就像前面已經說過的。
經：必不起（指一定不會犯）……無有是處。
釋曰：第二部分是遠離過失，分為四個方面。第一，不會犯五逆罪，也就是殺父母、殺羅漢（已證得阿羅漢果位的修行者）、出佛身血、破壞僧團的和合。第二，不會犯六重罪，如《優婆塞經》第四卷所說。
【English Translation】 Sutra: 'Good men (referring to men who aspire to practice) ... sometimes regress, sometimes progress.'
Explanation: The fourth section highlights the superior by illustrating inferior situations. This section is divided into two subsections. First, it illustrates inferior situations, and then 'later, regarding those who are determined,' it highlights the superior. The former part is further divided into two subsections. First, 'initially explaining the inferior position,' it explains the inferior status, and then 'although below,' it explains the universally existing difficulties in subduing. 'Initially explaining the inferior position' is further divided into three subsections, namely Dharma, metaphor, and conclusion. Here is the Dharma explanation, referring to the Bodhisattvas of the Ten Faiths before cultivating forbearance, who sometimes regress and sometimes progress, hence they are called inferior positions.
Sutra: 'It is like light feathers being blown east and west by the wind.'
Explanation: The second part is an illustration, which is easy to understand.
Sutra: 'These Bodhisattvas are also like this.'
Explanation: The third part is a summary of the metaphor, which is easy to understand.
Sutra: 'Although having spent ten thousand kalpas (referring to a long period of time) ... they are called undetermined people.'
Explanation: The second part explains the universally existing difficulties in subduing. This section is divided into two subsections. First, it lists three kinds of difficulties in subduing, and then 'but not below,' it states the purpose, briefly answering the situation of the Ten Virtuous Bodhisattvas, who have three meanings. First, they spend ten thousand kalpas cultivating the ten right paths, generating the Bodhi mind, and should enter the stage of cultivating forbearance. Second, they also often learn the three kinds of subduing forbearance. Because they possess these three meanings, they should be non-regressing. Why is it said that they sometimes regress and sometimes progress? Therefore, it is said that although there are these three things, they cannot be called the nature of cultivation, so they are called undetermined people.
Sutra: 'These determined people (referring to practitioners who have attained fruition) ... because of their holy nature.'
Explanation: The second part highlights their superior position. This section is divided into two subsections. First, it elucidates the principle of enlightenment, and then it elucidates being free from faults. Here is the elucidation of the principle of enlightenment, referring to the Ten Abodes, first realizing the principle of emptiness of self, therefore attaining the nature of a saint, so they are called determined people, and are also non-regressing. Question: Are these Bodhisattvas of this nature, as this sutra says, certainly non-regressing? Or is it possible to regress? Answer: If this is assumed, what would be the problem? If explained in detail, as has been said before.
Sutra: 'They will certainly not commit (referring to definitely not committing) ... there is no such possibility.'
Explanation: The second part is being free from faults, divided into four aspects. First, they will not commit the five heinous crimes, which are killing one's parents, killing an Arhat (a practitioner who has attained the Arhat fruit), shedding the blood of the Buddha, and disrupting the harmony of the Sangha. Second, they will not commit the six grave offenses, as mentioned in the fourth volume of the 'Upasaka Sutra'.
戒品說。一殺生。二偷盜。三淫蕩。四妄語。五沽酒。六謗說在家出家四眾過失。廣說如彼(余經或說四重八重。四重者。一貪嫉。二慳。三嗔。四謗。三寶藏言八重者。即菩薩八重。前四重上加僧四重。即名八重。言十重者。前六重上加貪等四。名為十重。今此說六犯。即失戒法。名為重法。過中極重。名為重也)三者不起二十八輕。亦如優婆塞經受戒品說。一不供養父母師長。二耽樂飲酒。三污惡不能瞻視病苦。四見有乞者。不能多少隨宜。而與空遣還者。五若見比丘比丘尼長老先宿諸優婆塞優婆夷等。不起奉迎禮拜問訊。六若見比丘比丘尼優婆塞優婆夷。毀所受戒。心生憍慢。言我勝。彼彼不如我。七月月之中。不能六日受持八戒。供養三寶。八四十里中有講法處。不能往聽。九受招提僧眾具床座。十疑水有蟲故便飲之。十一險難之處無伴獨行。十二獨宿尼寺。十三為于財命。打罵奴婢童僕外人。十四若以殘食施於比丘比丘尼優婆塞優婆夷。十五若畜貓貍。十六畜養象馬牛羊駝驢。一切畜獸。不作凈施未受戒者。十七若不貯畜僧伽梨衣缽盂錫杖。十八若為身命。須田作者。不求凈水。及陸種處。十九為于身命。若作市易斗稱賣物。一說價已。不得前劫。舍賤趣貴。斗稱量物。仕前互用。如其不平。應語令平。二
【現代漢語翻譯】 現代漢語譯本 戒品說：一、殺生。二、偷盜。三、**（此處原文不完整，無法翻譯）。四、妄語。五、沽酒。六、誹謗在家、出家四眾的過失。詳細的說明如同其他經典所說（有的經典說四重或八重。四重是指：一、貪嫉。二、慳吝。三、嗔恚。四、誹謗。三寶藏經中說的八重，就是菩薩的八重罪。在前四重罪的基礎上，加上僧團的四重罪，就稱為八重罪。說的十重罪，就是在前六重罪的基礎上，加上貪等四種罪，稱為十重罪。現在這裡說的六種犯戒行為，就是失去戒法的行為，稱為重法。過失中最嚴重的，稱為重罪）。 三者，不犯二十八種輕罪，也如《優婆塞戒經·受戒品》所說：一、不供養父母師長。二、貪戀飲酒。三、骯髒污穢，不能照顧看視病人。四、見到有乞討的人，不能多少隨宜地給予，而是空手遣返。五、如果見到比丘（Bhikkhu，男性出家僧人）、比丘尼（Bhikkhuni，女性出家僧人）、長老、先宿、諸優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）等，不起身迎接、禮拜、問訊。六、如果見到比丘、比丘尼、優婆塞、優婆夷，毀壞所受的戒律，心中產生驕慢，說『我勝過他們，他們不如我』。七、每個月中，不能有六天受持八關齋戒，供養三寶。八、四十里內有講法的地方，不能前去聽法。九、接受常住僧眾的床座等用具。十、懷疑水中有蟲，仍然飲用。十一、在危險的地方沒有同伴獨自行走。十二、獨自在尼寺過夜。十三、爲了財物或性命，打罵奴婢、童僕或外人。十四、如果用殘羹剩飯施捨給比丘、比丘尼、優婆塞、優婆夷。十五、如果畜養貓或貍。十六、畜養象、馬、牛、羊、駱駝、驢等一切畜生，不作清凈佈施給未受戒的人。十七、如果不貯藏僧伽梨（Samghati，大衣）、衣缽（Patra，食器）、盂（bowl）、錫杖（Khakkhara，僧人用的手杖）。十八、爲了生活，需要耕田勞作的人，不尋求乾淨的水源和陸地耕種的地方。十九、爲了生活，如果進行市場交易，用斗秤買賣物品，一旦說定了價格，就不得反悔，捨棄低價而追求高價。用斗秤量東西，前後互相更改，如果不公平，應該告訴對方使其公平。二
【English Translation】 English version The Chapter on Precepts says: 1. Killing. 2. Stealing. 3. ** (The original text is incomplete here, so it cannot be translated). 4. Lying. 5. Selling alcohol. 6. Slandering the faults of the four assemblies of lay and ordained people. Detailed explanations are as described in other sutras (some sutras speak of four heavy offenses or eight heavy offenses. The four heavy offenses are: 1. Greed and jealousy. 2. Stinginess. 3. Anger. 4. Slander. The eight heavy offenses mentioned in the Three Treasure Store Sutra are the eight heavy offenses of a Bodhisattva. Adding the four heavy offenses of the Sangha to the previous four heavy offenses is called the eight heavy offenses. The ten heavy offenses are the previous six heavy offenses plus the four of greed, etc., which are called the ten heavy offenses. The six offenses mentioned here are actions that cause one to lose the precepts, and are called heavy offenses. The most serious of the offenses are called heavy offenses). Thirdly, not committing the twenty-eight minor offenses, as described in the Upasaka Precept Sutra, Chapter on Receiving Precepts: 1. Not supporting parents and teachers. 2. Indulging in drinking alcohol. 3. Being filthy and unable to care for the sick. 4. When seeing beggars, not giving according to one's ability, but sending them away empty-handed. 5. If seeing Bhikkhus (male ordained monks), Bhikkhunis (female ordained nuns), elders, seniors, Upasakas (male lay practitioners), Upasikas (female lay practitioners), etc., not rising to greet them, bowing, or inquiring after their well-being. 6. If seeing Bhikkhus, Bhikkhunis, Upasakas, Upasikas violating the precepts they have received, generating arrogance in one's mind, saying, 'I am superior to them, they are not as good as me.' 7. Not observing the eight precepts on six days of each month and making offerings to the Three Jewels. 8. Not going to listen to the Dharma when there is a place for Dharma talks within forty li. 9. Accepting beds and seats from the Sangha. 10. Drinking water despite suspecting it contains insects. 11. Traveling alone in dangerous places without a companion. 12. Staying overnight alone in a nunnery. 13. Beating or scolding slaves, servants, or outsiders for the sake of wealth or life. 14. If giving leftover food to Bhikkhus, Bhikkhunis, Upasakas, Upasikas. 15. If raising cats or civets. 16. Raising elephants, horses, cattle, sheep, camels, donkeys, and all kinds of livestock without making pure offerings to those who have not received the precepts. 17. If not storing a Samghati (outer robe), Patra (alms bowl), bowl, and Khakkhara (staff). 18. Those who need to cultivate fields for a living should not seek impure water sources or places to cultivate. 19. If engaging in market transactions for a living, using scales to buy and sell goods, once a price has been agreed upon, one should not go back on it, abandoning the lower price to pursue a higher price. When using scales to measure things, changing them back and forth, if it is unfair, one should tell the other party to make it fair. Two
十若於非處非時行欲。二十一赍估反賣。不輸官稅。盜弄去者。二十二若犯國制。二十三若得新谷果菰菜茹。不先奉獻師供養三寶。先自受用者。二十四僧若不聽說法讚歎。輒自作者。二十五道路若在諸比丘前沙彌前行。二十六僧中付食。若偏為師選擇美好。過分與者。二十七若養蠶者。二十八行路之時。遇見病者。不住瞻視。為作方便。付屬所在。而捨去者。四不起諦法。謂定位者。不謗佛法。經書言非佛說。
經。能以一阿僧祇(至)僧伽陀位。
釋曰。第四入位時分。梵音阿僧祇劫。此云無數劫。謂日月歲數。不可數故。名阿僧祇。或三災等劫。不可數故。乃至大小乘宗。三大阿祇。名阿僧祇。今於此中。依日月歲數。非三災等。僧伽陀位者。相傳釋云。性種性。或云離著。謂證人空而不執著我有情等。此意說云。一僧祇修行習忍。始入性種性。
經。複次性種性。
釋曰。第二性種性。文別有三。初標位列名。次辨觀差別。后入位時分。此即初也。初學名習。數習成性故。十行乃名性種性也。
經。行十慧觀。
釋曰。第二辨觀差別。于中有五。一行觀行。二滅障。三知俗。四練觀。五修行。此即初也。言行十慧觀者。謂四念處三善根及三世觀。如前教化品中說。
【現代漢語翻譯】 現代漢語譯本 十、如果在不適當的地點或時間行淫慾之事。 二十一、攜帶貨物進行倒賣，不繳納官稅，私自盜取貨物。 二十二、如果觸犯國家法令。 二十三、如果得到新米、水果、茭白、蔬菜等，不先供奉給師父、供養三寶，而是先自己享用。 二十四、僧眾不聽聞說法和讚歎，卻擅自寫作。 二十五、在道路上走在眾比丘或沙彌前面。 二十六、僧眾分配食物時，如果偏袒師父，選擇美好的食物，給予過多的份量。 二十七、如果有人養蠶。 二十八、行走在路上時，遇見病人，不停止照看，不為他提供方便，不託付給當地的人，就捨棄離去。四、不起諦法，指的是已經入定的人。不誹謗佛法，不認為經書所說是非佛所說。
經：能夠以一個阿僧祇（Asamkhya，無數）到達僧伽陀位（Samghata position）。
釋：第四個入位的時間劃分。梵語阿僧祇劫（Asamkhya kalpa），這裡翻譯為無數劫。指的是日月歲數，因為不可計數，所以叫做阿僧祇。或者指三災等劫，因為不可計數。乃至大小乘宗，三大阿祇（Argha），名為阿僧祇。現在在這裡，依據日月歲數，不是三災等。僧伽陀位（Samghata position），相傳解釋為性種性（Gotra nature），或者說是離著（Detachment）。指的是證悟人空而不執著於我有情等。這個意思說的是，一個阿僧祇（Asamkhya）修行習忍，才開始進入性種性（Gotra nature）。
經：再次是性種性（Gotra nature）。
釋：第二個是性種性（Gotra nature）。文章分為三個部分。首先是標明位列名稱，其次是辨別觀行的差別，最後是進入位的時間劃分。這裡是第一部分。初學叫做習，多次練習成為習慣，所以十行才叫做性種性（Gotra nature）。
經：修行十慧觀。
釋：第二是辨別觀行的差別。其中有五個方面：一是行觀行，二是滅除障礙，三是了知世俗，四是練習觀行，五是修行。這裡是第一個方面。所說的修行十慧觀，指的是四念處、三善根以及三世觀。如同前面教化品中所說。
【English Translation】 English version 10. If one engages in sexual activity in an inappropriate place or at an inappropriate time. 21. If one carries goods for resale, fails to pay official taxes, or steals goods. 22. If one violates national laws. 23. If one obtains new rice, fruits, wild rice stems, or vegetables, and does not first offer them to the teacher or make offerings to the Three Jewels (Triratna), but instead enjoys them oneself. 24. If the Sangha (community) does not listen to Dharma talks and praises, but instead composes their own. 25. If one walks ahead of other Bhikkhus (monks) or Shramaneras (novice monks) on the road. 26. When distributing food in the Sangha (community), if one favors the teacher, selects fine food, and gives an excessive portion. 27. If one raises silkworms. 28. When walking on the road, if one encounters a sick person, does not stop to care for them, does not provide them with convenience, does not entrust them to the local people, and abandons them. 4. Not arising from the Truth of Suffering, referring to those who have entered Samadhi (meditative state). Not slandering the Buddha's teachings, not considering the scriptures to be non-Buddhist teachings.
Sutra: One can reach the Samghata position by means of one Asamkhya (countless).
Commentary: The fourth division of time for entering the position. In Sanskrit, Asamkhya kalpa, here translated as countless kalpas. It refers to the number of days, months, and years, which are uncountable, hence called Asamkhya. Or it refers to the kalpas of the three disasters, which are uncountable. Even in the Mahayana and Hinayana schools, the three great Arghas are called Asamkhya. Here, it refers to the number of days, months, and years, not the three disasters. Samghata position, traditionally explained as Gotra nature, or detachment. It refers to realizing the emptiness of self and not being attached to sentient beings, etc. This means that one begins to enter Gotra nature after practicing forbearance for one Asamkhya.
Sutra: Furthermore, Gotra nature.
Commentary: The second is Gotra nature. The text is divided into three parts. First, it marks the position and lists the names; second, it distinguishes the differences in contemplation; and third, it divides the time for entering the position. This is the first part. Initial learning is called practice, and repeated practice becomes habit, so the Ten Practices are called Gotra nature.
Sutra: Practicing the Ten Wisdom Contemplations.
Commentary: The second is to distinguish the differences in contemplation. There are five aspects: first, practicing contemplation; second, eliminating obstacles; third, knowing the mundane; fourth, practicing contemplation; and fifth, cultivating practice. This is the first aspect. The so-called practicing the Ten Wisdom Contemplations refers to the Four Foundations of Mindfulness, the Three Roots of Goodness, and the Three Times Contemplation, as mentioned in the previous chapter on edification.
經。滅十顛倒。
釋曰。第二滅障。言滅十顛倒者。謂四念處觀除四顛倒。三善根觀除其三毒。或三世觀除三世執。定有過去因。有未來果。及現在因果執。皆不順理。併名顛倒。
經。及我人知見(至)不可得。
釋曰。第三知俗。謂我人知見者。依世俗說。分分假偽。而非實有。但有名即是名假。但有受即受假。但有法即法假。由此道理。實不可得。故知我人等者。皆世俗有。
經。無定相(至)修道空觀。
釋曰。第四練觀無定相者。總標我法。無其定相無自他相故者。別釋我法無自他相。此即兩釋。一云。無自相者。顯無我相。無他相者。顯無法相。一云。無自相者。無人我法我相。無他相者。無人我法我二種我所相。修護觀門者。如上觀門。未得名修。已得名護。已上文意義趣難了。有諸異說。恐繁不述。
經。亦常行百萬(至)唸唸不去心。
釋曰。第五修行。謂此位中。觀漸勝故。行諸波羅蜜常不離心。
經。以二阿僧祇(至)波羅陀位。
釋曰。第三入位時分。波羅陀者。若依本記。翻名守護。謂道種性位。其行堅牢。不失自性。名守護位。此明十行以二僧祇行正道法。得住十回向也。若依本記。配屬十行。名道種性。便違經說伏忍聖
【現代漢語翻譯】 現代漢語譯本 經：滅除十種顛倒。
釋曰：第二是滅除障礙。所說的『滅除十種顛倒』，是指用四念處觀來去除四種顛倒，用三善根觀來去除貪嗔癡三毒，或者用三世觀來去除對過去、現在、未來三世的執著。認為過去有因，未來有果，以及現在有因果的執著，都不合乎真理，都叫做顛倒。
經：以及我、人、知、見（乃至）不可得。
釋曰：第三是瞭解世俗。所說的『我、人、知、見』，是依據世俗的說法，都是分分假立，並非真實存在。只有名稱，就是名假；只有感受，就是受假；只有法，就是法假。根據這個道理，實際上是不可得的。所以要知道我、人等等，都是世俗假有。
經：沒有固定的相（乃至）修道空觀。
釋曰：第四是練習觀想沒有固定的相。總的來說，我和法都沒有固定的相，沒有自相和他相。這是分別解釋我和法沒有自相和他相。第一種解釋是，沒有自相，顯示沒有我相；沒有他相，顯示沒有法相。第二種解釋是，沒有自相，就沒有人我、法我相；沒有他相，就沒有人我、法我兩種我所相。『修護觀門』，像上面的觀想方法，沒有得到就叫做『修』，已經得到就叫做『護』。以上文句的意義和旨趣難以理解，有各種不同的說法，因為過於繁瑣就不在這裡敘述了。
經：也常常修行百萬（乃至）唸唸不離心。
釋曰：第五是修行。說的是在這個階段中，觀想逐漸殊勝，所以修行各種波羅蜜（pāramitā，到彼岸），常常不離心。
經：用二阿僧祇（asaṃkhya，無數）劫修行（乃至）波羅陀（parārdha）位。
釋曰：第三是進入果位的時間。『波羅陀』，如果依據本記，翻譯成『守護』，指的是道種性位，其修行堅固牢靠，不失去自性，叫做守護位。這裡說明十行位用二阿僧祇劫修行正道之法，才能安住於十迴向位。如果依據本記，將『道種性』配屬於十行位，就違背了經中所說的伏忍聖位。
【English Translation】 English version Sūtra: Eradicating the ten inverted perceptions.
Explanation: The second is eradicating obstacles. 'Eradicating the ten inverted perceptions' refers to using the Four Foundations of Mindfulness (catuḥsmṛtyupasthāna) to remove the four inverted perceptions, using the Three Roots of Goodness to remove the three poisons of greed, hatred, and delusion, or using the Three Times contemplation to remove attachment to the past, present, and future. The belief that the past has causes, the future has effects, and the present has cause and effect is not in accordance with truth and is called inverted perception.
Sūtra: And 'I,' 'person,' 'knowledge,' 'perception' (up to) are unattainable.
Explanation: The third is understanding conventional truth. 'I,' 'person,' 'knowledge,' 'perception' are based on conventional language, which are provisionally established and not truly existent. There is only name, which is the name-aggregate; there is only sensation, which is the sensation-aggregate; there is only dharma, which is the dharma-aggregate. According to this principle, they are actually unattainable. Therefore, know that 'I,' 'person,' etc., are conventionally existent.
Sūtra: Without fixed characteristics (up to) cultivating the emptiness contemplation.
Explanation: The fourth is practicing contemplating the absence of fixed characteristics. Generally speaking, 'I' and 'dharma' have no fixed characteristics, no self-characteristics and other-characteristics. This separately explains that 'I' and 'dharma' have no self-characteristics and other-characteristics. The first explanation is that the absence of self-characteristics reveals the absence of the 'I' characteristic; the absence of other-characteristics reveals the absence of the 'dharma' characteristic. The second explanation is that the absence of self-characteristics means the absence of the 'I' of person and the 'I' of dharma; the absence of other-characteristics means the absence of the 'mine' of person and the 'mine' of dharma. 'Cultivating and protecting the contemplation gate' refers to the above contemplation methods; not yet attained is called 'cultivating,' already attained is called 'protecting.' The meaning and purpose of the above sentences are difficult to understand, and there are various different interpretations, which will not be described here due to their complexity.
Sūtra: Also constantly practicing millions (up to) with every thought inseparable from the mind.
Explanation: The fifth is practice. It means that in this stage, contemplation gradually becomes superior, so practicing various pāramitās (pāramitā, perfection, 'to the other shore') is constantly inseparable from the mind.
Sūtra: Using two asaṃkhya (asaṃkhya, countless) kalpas (aeons) of practice (up to) the parārdha (parārdha) position.
Explanation: The third is the time of entering the stage. 'Parārdha,' according to the original record, translates to 'guarding,' referring to the stage of the seed of the path, where the practice is firm and unwavering, not losing its own nature, called the guarding position. This explains that the Ten Practices use two asaṃkhya kalpas to practice the Dharma of the right path, in order to abide in the Ten Dedications. If, according to the original record, the 'seed of the path' is assigned to the Ten Practices, it would contradict the sutra's statement about the stage of forbearance and sagehood.
胎三十人。
經。複次道種性。
釋曰。第三道種性。文別有三。初標位列名。次辨觀差別。后入位時分。此即初也。地上聖道之種性故。名道種性。故上經云。修行上伏忍。進入平等道。名為道種性。
經。住堅忍中(至)無生無滅。
釋曰。第二辨觀差別。于中有二。初辨觀差別。后受報勝劣。前中有三。初總標觀相。次別敘十觀。后舉勝簡劣。此即初也。住十堅心名住忍。謂此位中觀一切法。皆是無生。生既不成。便無住滅。是觀空義。
經。所謂五受(至)不可得故。
釋曰。第二別敘十觀。所謂五受三界二諦。言五受者。有漏五蘊貪等所取。名五受蘊。由觀彼故。得五分法身。觀三界得三空忍。觀二諦得無常無生二忍。廣如前說。如是十法。無自他相。及如實性。不可得故。皆說為空。
經。而常入(至)心心寂滅。
釋曰。第三舉勝簡劣。謂此位中雖行十忍。而滿分中簡前九忍。而行第十真諦忍觀。即說無生忍觀。名為第一義諦觀也。心心寂滅者。寂謂寂靜。滅謂除滅。即彼心行。唸唸寂靜。滅除散動。故名心心寂滅。
經。而受生三界。
釋曰。第二受報勝劣。文別有三。初標。次徴。后釋。此即總標。雖心寂靜。而受生三界果報。
【現代漢語翻譯】 現代漢語譯本 胎藏三十人。
經。複次道種性（Bodhi-gotra，菩提的種子）。
釋曰。第三道種性。文別有三。初標位列名。次辨觀差別。后入位時分。此即初也。地上聖道之種性故。名道種性。故上經云。修行上伏忍。進入平等道。名為道種性。
經。住堅忍中(至)無生無滅。
釋曰。第二辨觀差別。于中有二。初辨觀差別。后受報勝劣。前中有三。初總標觀相。次別敘十觀。后舉勝簡劣。此即初也。住十堅心名住忍。謂此位中觀一切法。皆是無生。生既不成。便無住滅。是觀空義。
經。所謂五受（Pancha Upadana Skandha，五種執取蘊）(至)不可得故。
釋曰。第二別敘十觀。所謂五受三界二諦。言五受者。有漏五蘊貪等所取。名五受蘊。由觀彼故。得五分法身。觀三界得三空忍。觀二諦得無常無生二忍。廣如前說。如是十法。無自他相。及如實性。不可得故。皆說為空。
經。而常入(至)心心寂滅。
釋曰。第三舉勝簡劣。謂此位中雖行十忍。而滿分中簡前九忍。而行第十真諦忍觀。即說無生忍觀。名為第一義諦觀也。心心寂滅者。寂謂寂靜。滅謂除滅。即彼心行。唸唸寂靜。滅除散動。故名心心寂滅。
經。而受生三界（Trailokya，欲界、色界、無色界）。
釋曰。第二受報勝劣。文別有三。初標。次徴。后釋。此即總標。雖心寂靜。而受生三界果報。
【English Translation】 English version Thirty in the womb.
Sutra: Furthermore, the Bodhi-gotra (seed of enlightenment).
Commentary: This is the third Bodhi-gotra. The text is divided into three parts: first, it identifies the position and lists the names; second, it distinguishes the differences in contemplation; and third, it discusses the timing of entering the position. This is the first part. Because it is the seed of the holy path on the ground, it is called Bodhi-gotra. Therefore, the previous sutra says, 'Cultivating the highest forbearance, entering the path of equality, is called Bodhi-gotra.'
Sutra: Abiding in firm endurance (to) without arising, without ceasing.
Commentary: The second part distinguishes the differences in contemplation. There are two aspects: first, distinguishing the differences in contemplation; second, the superiority and inferiority of receiving rewards. The former has three parts: first, a general description of the aspects of contemplation; second, a detailed narration of the ten contemplations; and third, highlighting the superior and simplifying the inferior. This is the first part. Abiding in the ten firm minds is called abiding in endurance. It means that in this position, one contemplates all dharmas as without arising. Since arising is not established, there is no abiding or ceasing. This is the meaning of contemplating emptiness.
Sutra: The so-called five skandhas of clinging (Pancha Upadana Skandha) (to) because they are unattainable.
Commentary: The second part details the ten contemplations, namely the five skandhas of clinging, the three realms, and the two truths. The 'five skandhas of clinging' refers to the five aggregates with outflows, which are taken by greed and so on. By contemplating them, one obtains the fivefold Dharma body. Contemplating the three realms, one obtains the three emptiness-forbearances. Contemplating the two truths, one obtains the two forbearances of impermanence and non-arising. As explained in detail earlier, these ten dharmas have no self or other aspects, nor real nature, and because they are unattainable, they are all said to be empty.
Sutra: And constantly entering (to) mind and mind are extinguished.
Commentary: The third part highlights the superior and simplifies the inferior. It means that although one practices the ten forbearances in this position, in the full measure, the first nine forbearances are simplified, and the tenth forbearance of the true truth is practiced. That is, the contemplation of non-arising is called the contemplation of the first meaning truth. 'Mind and mind are extinguished' means that 'extinguished' refers to elimination. That is, the activities of that mind are constantly tranquil, eliminating and removing distractions, hence it is called 'mind and mind are extinguished.'
Sutra: And receiving birth in the three realms (Trailokya).
Commentary: The second part discusses the superiority and inferiority of receiving rewards. The text is divided into three parts: first, the statement; second, the question; and third, the explanation. This is the general statement. Although the mind is tranquil, one receives the karmic reward of being born in the three realms.
經。何以故。
釋曰。第二徴也。謂外詰云。已得寂滅。如何能受分段報耶。
經。業習業報(至)順道生。
釋曰。第三正釋。謂由舊業熏習力故。而受三界分段生死。能為聖道之所依止故。名順道生。或可為化有情。受六道身。隨順聖道故。言順道生。雖有兩釋。前說為勝。如上所說。種性菩薩。不生惡道故。
經。復以三阿僧祇劫(至)正位。
釋曰。第三入位時分。言平等聖人地名。謂入初地聖道。離能所取相。或可初地雙證二諦。故言平等阿毗跋致。此云不退。謂初地已上。證理不退。名不退。謂三阿僧祇修諸度故。當入聖位。當住不退。
經。複次善覺菩薩摩訶薩。
釋曰。第四善覺。文別有五。一標位列名。二辨修差別。三以四下。入藏時分。四無三界下。明受生差別。五常修下。登位分齊。此即第一標位列名。準上可知。
經。住平等忍(至)不去心。
釋曰。第二辨修差別。文別有二。初顯二智別相。后如是善男子下。重顯二智同異。前中有二。初立二章。后入無相舍下。別釋二章。此即初也。言平等忍者。第一章明其實智離有無相。名平等忍。言修行四攝唸唸不去心者。立第二方便智。謂以四攝化眾生。名方便智。
經。
【現代漢語翻譯】 現代漢語譯本 經：這是什麼緣故呢？ 釋：這是第二次提問。意思是有人詰難說：『既然已經證得寂滅，怎麼還會承受分段生死之報呢？』 經：業習業報（乃至）順道生。 釋：這是第三次正式解釋。意思是由於過去業力的熏習，所以會承受三界的分段生死。因為能夠作為聖道的依止，所以稱為『順道生』。或者也可以說是爲了教化有情眾生，而受六道之身，隨順聖道，所以說『順道生』。雖然有兩種解釋，但前一種說法更為殊勝。就像上面所說的，種性菩薩（具有菩薩根性的眾生）不會生於惡道。 經：又以三個阿僧祇劫（無數個大劫）（乃至）正位。 釋：這是第三次說明入位的時分。『平等聖人地』指的是進入初地（菩薩修行階位的第一個階段）的聖道，遠離能取和所取的對立相。或者說初地同時證得二諦（真諦和俗諦），所以稱為『平等阿毗跋致』，阿毗跋致（Avivartin）翻譯為『不退』，意思是初地以上，證悟的真理不會退轉，所以稱為不退。意思是經過三個阿僧祇劫修習各種波羅蜜（到達彼岸的方法）之後，應當進入聖位，應當安住于不退轉的境界。 經：複次，善覺菩薩摩訶薩（偉大的菩薩）。 釋：這是第四個問題，關於善覺菩薩（Śubhākara）。文義上分為五個部分：一是標明位次和列出名號，二是辨別修行的差別，三是以『四下』開始，說明入藏的時分，四是『無三界下』開始，說明受生的差別，五是『常修下』開始，說明登位的分齊。這裡是第一個部分，標明位次和列出名號，可以參照上面的內容來理解。 經：安住于平等忍（對一切法平等無二的忍耐）（乃至）不去心。 釋：這是第二個部分，辨別修行的差別。文義上分為兩個部分：首先是顯示二智（兩種智慧）的差別相，然後從『如是善男子下』開始，再次顯示二智的同異。前面又分為兩個部分：首先是建立兩個綱要，然後從『入無相舍下』開始，分別解釋兩個綱要。這裡是第一個部分。『平等忍』是第一個綱要，說明其實智（根本智）遠離有無之相，稱為平等忍。『修行四攝（佈施、愛語、利行、同事）唸唸不去心者』，是建立第二個方便智（權巧方便的智慧），意思是運用四攝法教化眾生，稱為方便智。
【English Translation】 English version Sutra: Why is that? Commentary: This is the second question. It means that someone questions: 'Since one has already attained Nirvana, how can one still receive the retribution of segmented existence?' Sutra: Karma habit, karma retribution (up to) born in accordance with the path. Commentary: This is the third formal explanation. It means that due to the force of past karma habits, one receives segmented birth and death in the Three Realms. Because it can serve as the basis for the Holy Path, it is called 'born in accordance with the path'. Or it can also be said that in order to teach sentient beings, one receives the body of the Six Realms, following the Holy Path, so it is said 'born in accordance with the path'. Although there are two explanations, the former is more superior. Just as mentioned above, Bodhisattvas by nature (beings with Bodhisattva roots) are not born in evil realms. Sutra: Furthermore, with three Asamkhya kalpas (countless great eons) (up to) the correct position. Commentary: This is the third explanation of the time of entering the position. 'The ground of equal sages' refers to entering the Holy Path of the first Bhumi (the first stage of a Bodhisattva's practice), being apart from the duality of the perceived and the perceiver. Or it can be said that the first Bhumi simultaneously realizes the Two Truths (the ultimate truth and the conventional truth), so it is called 'equal Avinivartanīya', Avinivartanīya meaning 'non-retrogression', meaning that above the first Bhumi, the realized truth does not regress, so it is called non-retrogression. It means that after cultivating various Paramitas (methods of reaching the other shore) for three Asamkhya kalpas, one should enter the Holy Position and abide in the state of non-retrogression. Sutra: Furthermore, Śubhākara Bodhisattva Mahasattva (great Bodhisattva). Commentary: This is the fourth question, about Śubhākara Bodhisattva. In terms of meaning, it is divided into five parts: first, marking the position and listing the names; second, distinguishing the differences in practice; third, starting with 'four below', explaining the time of entering the treasury; fourth, starting with 'no three realms below', explaining the differences in rebirth; fifth, starting with 'constant practice below', explaining the divisions of ascending the position. This is the first part, marking the position and listing the names, which can be understood by referring to the above content. Sutra: Abiding in equal forbearance (patience towards all dharmas being equal and non-dual) (up to) not leaving the mind. Commentary: This is the second part, distinguishing the differences in practice. In terms of meaning, it is divided into two parts: first, showing the differences in the two wisdoms (two kinds of wisdom), and then starting with 'such good man below', again showing the similarities and differences in the two wisdoms. The former is again divided into two parts: first, establishing two outlines, and then starting with 'entering the non-form abandonment below', separately explaining the two outlines. This is the first part. 'Equal forbearance' is the first outline, explaining that its real wisdom (fundamental wisdom) is apart from the appearance of existence and non-existence, called equal forbearance. 'Practicing the Four Sangrahavastus (giving, kind speech, beneficial action, cooperation) without leaving the mind' is establishing the second expedient wisdom (wisdom of skillful means), meaning using the Four Sangrahavastus to teach sentient beings, called expedient wisdom.
入無相舍(至)貪煩惱。
釋曰。自下第二別釋二章。于中有二。初釋實智。釋上平等。后無量下。顯方便智。釋上四攝。前中有三。初總標實智。滅三界貪。次別釋實智。證三無為。后顯無為。離有無相。此即初也。離三輪舍。無貪性故。能滅三界貪慾煩惱。
經。于第一義(至)為法性無為。
釋曰。第二別釋實智。證二無為。文別有三。初法性無為。次擇滅無為。后非擇滅無為。此即初也。此有兩名。一者法性。二者虛空。
經。緣理而滅(至)無相無為。
釋曰。第二擇滅無為。謂緣真如滅一切煩惱等相。所顯真如。為擇滅無為。此有三名。一者擇滅。體即是智。擇謂簡擇。擇所得滅。故名擇滅。二數緣滅。數謂慧數。慧數所得。名數緣滅。三智緣滅。擇之與智。其義一也。
經。住初忍時(至)無相無為。
釋曰。第三非擇滅無為。謂住信忍中。第一下忍。永斷一切分別煩惱。故能于無量未來法中。得非擇滅。無相無為。此有三名。一非擇滅。二非數緣滅。三非智緣滅。準上應知。然此二滅。有差別者。薩婆多宗。由智斷障。名為擇滅。滅不由智。名非擇滅。依經部宗。有漏智斷。名非擇滅。無漏智斷。名為擇滅。今依大乘。大同經部。具如別章。問豈不虛空
【現代漢語翻譯】 現代漢語譯本 入無相舍(至)貪煩惱。
釋曰。自下第二別釋二章。于中有二。初釋實智。釋上平等。后無量下。顯方便智。釋上四攝。前中有三。初總標實智。滅三界貪。次別釋實智。證三無為。后顯無為。離有無相。此即初也。離三輪舍。無貪性故。能滅三界貪慾煩惱。
經。于第一義(至)為法性無為。
釋曰。第二別釋實智。證二無為。文別有三。初法性無為。次擇滅無為。后非擇滅無為。此即初也。此有兩名。一者法性(Dharmata)，二者虛空(Akasha)。
經。緣理而滅(至)無相無為。
釋曰。第二擇滅無為。謂緣真如(Tathata)滅一切煩惱等相。所顯真如(Tathata)。為擇滅無為。此有三名。一者擇滅(Pratisankhya-nirodha)，體即是智。擇謂簡擇。擇所得滅。故名擇滅。二數緣滅(Samkhya-nirodha)。數謂慧數。慧數所得。名數緣滅。三智緣滅(Jnana-nirodha)。擇之與智。其義一也。
經。住初忍時(至)無相無為。
釋曰。第三非擇滅無為。謂住信忍中。第一下忍。永斷一切分別煩惱。故能于無量未來法中。得非擇滅。無相無為。此有三名。一非擇滅(Apratisankhya-nirodha)。二非數緣滅(Asamkhya-nirodha)。三非智緣滅(Ajnananirodha)。準上應知。然此二滅。有差別者。薩婆多宗(Sarvastivada)。由智斷障。名為擇滅。滅不由智。名非擇滅。依經部宗。有漏智斷。名非擇滅。無漏智斷。名為擇滅。今依大乘。大同經部。具如別章。問豈不虛空
【English Translation】 English version Entering the absence of characteristics, abandoning (even) greed and afflictions.
Explanation: From here, the second part separately explains the two chapters. Within this, there are two sections. The first explains 'true wisdom,' clarifying the preceding 'equality.' The latter part, beginning with 'immeasurable,' reveals 'skillful means,' clarifying the preceding 'four means of attraction.' The former section has three parts. First, it generally outlines 'true wisdom,' which extinguishes the greed of the three realms. Second, it specifically explains 'true wisdom,' which realizes the three 'unconditioned' states. Third, it reveals the 'unconditioned,' which is free from the characteristics of existence and non-existence. This is the first part. Abandoning the three wheels (of action), because of the absence of greedy nature, it can extinguish the greed and afflictions of the three realms.
Sutra: In the ultimate meaning, (reaching)... the unconditioned as the nature of reality (Dharmata).
Explanation: The second part separately explains 'true wisdom,' which realizes the two 'unconditioned' states. The text is divided into three sections. First, the 'unconditioned' as the nature of reality (Dharmata). Second, the 'unconditioned' through discrimination (Pratisankhya-nirodha). Third, the 'unconditioned' not through discrimination (Apratisankhya-nirodha). This is the first part. This has two names: one is 'nature of reality' (Dharmata), and the other is 'space' (Akasha).
Sutra: Extinguishing through reasoning, (reaching)... the unconditioned without characteristics.
Explanation: The second is the 'unconditioned' through discrimination (Pratisankhya-nirodha). It means that by relying on 'suchness' (Tathata), all afflictions and their characteristics are extinguished. The revealed 'suchness' (Tathata) is the 'unconditioned' through discrimination. This has three names: first, 'extinction through discrimination' (Pratisankhya-nirodha), whose essence is wisdom. 'Discrimination' means discerning and selecting. The extinction obtained through discrimination is called 'extinction through discrimination.' Second, 'extinction through numerical connection' (Samkhya-nirodha). 'Number' refers to the number of wisdom. What is obtained through the number of wisdom is called 'extinction through numerical connection.' Third, 'extinction through wisdom connection' (Jnana-nirodha). 'Discrimination' and 'wisdom' have the same meaning.
Sutra: When abiding in the initial forbearance, (reaching)... the unconditioned without characteristics.
Explanation: The third is the 'unconditioned' not through discrimination (Apratisankhya-nirodha). It means that by abiding in the first forbearance within faith, the lowest forbearance, all discriminating afflictions are permanently cut off. Therefore, in countless future dharmas, one obtains the 'unconditioned' not through discrimination, which is without characteristics and unconditioned. This has three names: first, 'extinction not through discrimination' (Apratisankhya-nirodha); second, 'extinction not through numerical connection' (Asamkhya-nirodha); third, 'extinction not through wisdom connection' (Ajnananirodha). The above should be understood accordingly. However, there is a difference between these two extinctions. According to the Sarvastivada school, the obstruction is cut off by wisdom, which is called 'extinction through discrimination.' Extinction not caused by wisdom is called 'extinction not through discrimination.' According to the Sautrantika school, the cutting off of defiled wisdom is called 'extinction not through discrimination,' and the cutting off of undefiled wisdom is called 'extinction through discrimination.' Now, according to Mahayana, it is largely the same as the Sautrantika school. Details are in separate chapters. Question: Isn't space...
及非擇滅非無漏智境。如何無相智得證三無為。解云。諸宗不同。薩婆多宗。不許無漏智緣二無為。依大乘宗于真如上。假安立故。許緣無失。
經。無相無為(至)無無相故。
釋曰。第三顯三無為。離有無相。意顯三種其性皆空。然釋此文。諸說不同。一云。釋無相有其三句。初無自他者遣其有相。無無者遣其無相。言無相故者雙遣。亦有無相。或有說者。具遣四句。無自他相。遣有相。無無者。遣無相。言無相者。遣第三句亦有亦無相。及第四句非有非無相。今解。無自他者遣我相。即顯生空理無。無無相者。顯法空理非無。相故言無無。非有相故言無相。
經。無量方便皆現前觀。
釋曰。第二顯方便智。文別有二。初總標六種。后別釋六種。此即初也。亦非一故名無量。非內證智故名方便。
經。實相方便(至)不顛倒。
釋曰。自下第二別釋六種方便。即分為六。皆有二段。先牒。后釋。此釋第一實相方便。緣第一義故名實相。起巧功能名為方便。問與根本智。有何差別。解云。如成唯識云。根本智內證自體。不變影像。此後得智。緣真如境變影而緣。不能親證於第一義諦。不沈等言。諸說不同。若依本記。凡夫名沈。沒生死故。二乘名出。出生死故。三十心至十
【現代漢語翻譯】 現代漢語譯本：以及非擇滅（Ahetu-phalanirodha，非因緣滅）並非無漏智（Anasrava-jnana，無煩惱智慧）的境界。如何以無相智（Ananimitta-jnana，不取相的智慧）證得三種無為（Trini Asamskrta-laksana，三種無為法）？解釋說，各宗派的觀點不同。薩婆多宗（Sarvastivada，一切有部）不承認無漏智緣於二種無為。依照大乘宗（Mahayana，大乘）的觀點，在真如（Tathata，事物的真實如是之性）之上，假立安立，所以承認緣取沒有過失。
經文：無相無為（乃至）無無相故。
解釋：第三是顯示三種無為，遠離有相和無相。意思是顯示三種無為的體性都是空性。然而解釋這段經文，各家說法不同。一種說法是，解釋無相有三個方面：首先，『無自他者』，是去除其有相；『無無者』，是去除其無相；『言無相故者』，是同時去除亦有亦無相。或者有人說，完全去除四句：『無自他相』，是去除有相；『無無者』，是去除無相；『言無相者』，是去除第三句亦有亦無相，以及第四句非有非無相。現在的解釋是，『無自他者』，是去除我相（Atma-samjna，對自我的執著），即顯示生空（Jiva-sunyata，眾生空性）的道理是存在的。『無無相者』，是顯示法空（Dharma-sunyata，諸法空性）的道理並非不存在。因為有相，所以說無無相；因為沒有相，所以說無相。
經文：無量方便皆現前觀。
解釋：第二是顯示方便智（Upaya-jnana，善巧方便的智慧）。經文分為兩個部分，首先是總標六種方便，然後是分別解釋六種方便。這裡是第一部分，因為不是單一的，所以稱為無量；因為不是內在證悟的智慧，所以稱為方便。
經文：實相方便（乃至）不顛倒。
解釋：從下面開始，第二部分是分別解釋六種方便，分為六個方面，每個方面都有兩個段落，先是引述，然後是解釋。這裡是解釋第一種實相方便（Tathata-upaya，以實相為方便）。因為緣于第一義（Paramartha，最高的真理），所以稱為實相；生起巧妙的功能，稱為方便。問：與根本智（Mula-jnana，根本智慧）有什麼差別？解釋說，如《成唯識論》（Vijnaptimatrata-siddhi-sastra）所說，根本智是內在證悟自體，不改變影像。而這種后得智（Prsthalabdha-jnana，后得的智慧），緣于真如境界，改變影像而緣取，不能親自證悟第一義諦。『不沈』等言，各家說法不同。如果依照本記，凡夫稱為『沈』，因為沉沒于生死之中；二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘）稱為『出』，因為出生死；三十心至十
【English Translation】 English version: And Ahetu-phalanirodha (cessation not based on causes) is not the realm of Anasrava-jnana (undefiled wisdom). How can one attain the three Asamskrta-laksana (three unconditioned characteristics) with Ananimitta-jnana (wisdom without characteristics)? The explanation is that different schools have different views. The Sarvastivada (the 'All Exists' school) does not acknowledge that undefiled wisdom is related to the two unconditioned states. According to the Mahayana (Great Vehicle) school, it is permissible to relate to them because they are provisionally established on Tathata (suchness).
Sutra: 'Unconditioned without characteristics (up to) because there is no non-characteristic.'
Explanation: The third section reveals the three unconditioned states, which are apart from the presence or absence of characteristics. It means to show that the nature of the three is emptiness. However, there are different interpretations of this passage. One interpretation is that there are three aspects to explaining 'without characteristics': first, 'without self or other' eliminates the characteristic of existence; 'without non-existence' eliminates the characteristic of non-existence; 'because it is without characteristics' eliminates both existence and non-existence. Alternatively, some say that all four possibilities are eliminated: 'without self or other characteristics' eliminates the characteristic of existence; 'without non-existence' eliminates the characteristic of non-existence; 'because it is without characteristics' eliminates the third possibility of both existence and non-existence, and the fourth possibility of neither existence nor non-existence. The current explanation is that 'without self or other' eliminates the self-image (Atma-samjna), which reveals the principle of Jiva-sunyata (emptiness of beings). 'Without non-existence' reveals that the principle of Dharma-sunyata (emptiness of phenomena) is not non-existent. Because there is existence, it is said to be without non-existence; because there is no existence, it is said to be without characteristics.
Sutra: 'Limitless skillful means are all observed in the present.'
Explanation: The second section reveals Upaya-jnana (wisdom of skillful means). The text is divided into two parts: first, a general statement of the six skillful means, and then a separate explanation of the six skillful means. This is the first part. Because it is not singular, it is called limitless; because it is not inwardly realized wisdom, it is called skillful means.
Sutra: 'Tathata-upaya (skillful means of suchness) (up to) not inverted.'
Explanation: From below, the second part separately explains the six skillful means, divided into six aspects, each with two paragraphs: first, a quotation, and then an explanation. This explains the first skillful means of Tathata-upaya (skillful means of suchness). Because it is related to Paramartha (the ultimate truth), it is called suchness; the arising of skillful function is called skillful means. Question: What is the difference between this and Mula-jnana (fundamental wisdom)? The explanation is, as the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says, fundamental wisdom is the inner realization of self-nature, without changing images. This Prsthalabdha-jnana (subsequent wisdom), however, is related to the realm of suchness, changing images and relating to them, unable to personally realize the ultimate truth. The words 'not sinking' and so on have different interpretations. According to the original notes, ordinary people are called 'sinking' because they are submerged in birth and death; the Sravaka-yana and Pratyekabuddha-yana (Hearer Vehicle and Solitary Realizer Vehicle) are called 'emerging' because they emerge from birth and death; the thirty minds up to the tenth
地已還名不轉。佛地名不顛倒。十回向中。學此法也。此說不然。所以者何。彼釋如是善男子下方屬初地。已上諸文屬十回向。不當經意。故今不依。今解不然。一云。初二如上十住行可轉。十回向猶有顛倒。初地離前四位。故說四不。一云。沈謂惛沈。即是定障。出即掉舉。即是慧障。轉者疑等余惑顛倒。即是我見等倒。入初地時。離上四過。故說四不。
經。遍學方便(至)一切學。
釋曰。第二遍學方便。依本記云。俗中有真非證。真中有俗非不證。有說。五乘中不取人天及二乘故非證。有大乘故非不證。如成實論。廣學諸異論。遍知聖者意。又善戒經。遍學五明論等。而不分別證不證。雖非證不證。而能學一切法。有本云一切學者謬。
經。迴向方便而向薩婆若。
釋曰。第三回向方便。謂求大菩提。不同二乘。求住小果。名非住果。不同凡夫無求住果。名非不住。求趣菩提。名向薩波若。
經。魔自在(至)四魔所不動。
釋曰。第四魔自在方便者。接引方便也。非道行佛道者。即維摩云。或現作淫女。引諸好色者。先以欲鉤牽。后令入佛道也。魔不動者。即維摩中。在欲而行禪。令魔心憒亂。不能得其便也。言四魔者。一煩惱。二陰魔。三者死魔。四者天魔。前四
【現代漢語翻譯】 現代漢語譯本 地已還名不轉。佛地名不顛倒。十回向中。學此法也。此說不然。所以者何。彼釋如是善男子下方屬初地（菩薩十地之第一地，歡喜地）。已上諸文屬十回向（菩薩修行階位之一）。不當經意。故今不依。今解不然。一云。初二如上十住行可轉。十回向猶有顛倒。初地離前四位。故說四不。一云。沈謂惛沈。即是定障。出即掉舉。即是慧障。轉者疑等余惑顛倒。即是我見等倒。入初地時。離上四過。故說四不。 經。遍學方便(至)一切學。 釋曰。第二遍學方便。依本記云。俗中有真非證。真中有俗非不證。有說。五乘中不取人天及二乘故非證。有大乘故非不證。如成實論。廣學諸異論。遍知聖者意。又善戒經。遍學五明論等。而不分別證不證。雖非證不證。而能學一切法。有本云一切學者謬。 經。迴向方便而向薩婆若（梵文：Sarvajna，一切智）。 釋曰。第三回向方便。謂求大菩提。不同二乘。求住小果。名非住果。不同凡夫無求住果。名非不住。求趣菩提。名向薩婆若（梵文：Sarvajna，一切智）。 經。魔自在(至)四魔所不動。 釋曰。第四魔自在方便者。接引方便也。非道行佛道者。即維摩云。或現作**。引諸好色者。先以欲鉤牽。后令入佛道也。魔不動者。即維摩中。在欲而行禪。令魔心憒亂。不能得其便也。言四魔者。一煩惱。二陰魔。三者死魔。四者天魔。前四
【English Translation】 English version The name is returned to the earth, but it does not change. The name of the Buddha-land is not inverted. In the Ten Dedications (Daśabhūmi, the ten grounds of a Bodhisattva), this method is learned. This explanation is not correct. Why? Because that explanation says that the 'good man' below refers to the first ground (Prathamā Bhūmi, the first of the ten grounds, Joyful Ground), and the texts above refer to the Ten Dedications (pariṇāmanā, a stage in Bodhisattva practice). This does not accord with the meaning of the sutra, so we do not follow it. Our explanation is different. One view is that the first two, like the Ten Dwellings and Practices above, can be changed. The Ten Dedications still have inversions. The first ground is separate from the previous four positions, so it is said to have four 'not's. Another view is that 'sinking' refers to dullness, which is an obstacle to concentration (dhyāna). 'Emerging' refers to agitation, which is an obstacle to wisdom (prajñā). 'Changing' refers to doubts and other confused inversions, which are inversions like the view of self. When entering the first ground, one is free from the above four faults, so it is said to have four 'not's. Sutra: Universally learning skillful means (to) all learning. Commentary: The second, universally learning skillful means. According to the original record, 'In the mundane, there is truth that is not realized. In the truth, there is the mundane that is not unrealized.' Some say that among the Five Vehicles, the vehicles of humans, gods, and the two vehicles (Śrāvaka and Pratyekabuddha) are not taken, so it is not realized. Because there is the Mahayana, it is not unrealized. As in the Satyasiddhi Śāstra, 'Widely learn various different theories, universally know the intentions of the sages.' Also, in the Suvarṇa-prabhāsa-sūtra, 'Universally learn the five sciences,' etc., without distinguishing realization or non-realization. Although it is not realization or non-realization, one can learn all dharmas. Some versions say 'all learning' is a mistake. Sutra: Dedicating skillful means and directing towards Sarvajna (all-knowing). Commentary: The third, dedicating skillful means, means seeking great Bodhi, which is different from the two vehicles seeking to dwell in small fruits, called 'non-dwelling in fruit.' It is different from ordinary people who have no seeking to dwell in fruit, called 'non-non-dwelling.' Seeking to go towards Bodhi is called directing towards Sarvajna (all-knowing). Sutra: The demon is at ease (to) not moved by the four demons. Commentary: The fourth, the demon's skillful means of being at ease, is the skillful means of receiving and guiding. Those who practice the Buddha-path in a non-path way, as Vimalakirti says, 'Sometimes appearing as **, attracting those who love beauty, first using desire as a hook, then causing them to enter the Buddha-path.' 'The demon is not moved' means, as in the Vimalakirti Sutra, 'Practicing meditation in desire, causing the demon's mind to be confused, unable to get his advantage.' The four demons are: first, afflictions; second, the skandha demon; third, the death demon; fourth, the deva demon. The first four
魔上。更加無常無我不凈苦。別名八魔也。又釋謂雖行魔事。巧便自在。故名魔自在方便。故維摩云。住不可思議解脫菩薩。以方便力。教化眾生。現作魔。又佛道品云。若菩薩行於非道。是為通達佛道。云何菩薩行於非道。答曰。菩薩行五無間。而無惱患。乃至云示有妻妾婇女。而常遠離五欲淤泥。是為菩薩通達佛道。具說如彼。
經。一乘方便(至)一切行故。
釋曰。第五一乘方便。謂理體無二。故說一乘。於一乘法。巧知眾生差別相。名為方便。不二相者。釋上一乘。于中通達一切行相者。釋其方便。又金光明經云。法界無分別。為度眾生。分別說三乘。又法華云諸佛以方便力。於一佛乘。分別說三。具說一乘。義如別章。
經。變化方便(至)凈佛國土。
釋曰。第六變化方便。言變化者。變易異名。故顯揚及唯識。依此說變易生死。名變化生。此明地上菩薩。由願力故。于凈土中。受變易生。不受三界分段之身。故名變化方便。
經。如是善男子(至)實智照。
釋曰。第二重顯二智同異。于中有三。初結上異相。次舉喻顯非一異。后以一切行成就者。顯行成就。此即初也。文別有二。初顯實智相。后顯方便智。此即初也。謂于初地。根本智生。創覺生法二空。故
【現代漢語翻譯】 現代漢語譯本 魔（Mó，指魔羅，阻礙修行的惡勢力）。更加無常、無我、不凈、苦。別名八魔也。又解釋說，雖然行魔事，巧妙方便自在。故名魔自在方便。所以《維摩經》說：『住在不可思議解脫的菩薩，以方便力，教化眾生，現作魔。』又《佛道品》說：『若菩薩行於非道，是為通達佛道。』云何菩薩行於非道？答曰：『菩薩行五無間（Wǔ Wújiàn，指五種極重的罪業），而無惱患，乃至顯示有妻妾婇女，而常遠離五欲淤泥，是為菩薩通達佛道。』具體解說如彼經文。
經：一乘方便（至）一切行故。
釋曰：第五一乘方便。謂理體無二，故說一乘。於一乘法，巧知眾生差別相，名為方便。不二相者，解釋上一乘。于中通達一切行相者，解釋其方便。又《金光明經》云：『法界無分別，為度眾生，分別說三乘。』又《法華經》云：『諸佛以方便力，於一佛乘，分別說三。』具體解說一乘的意義如其他章節。
經：變化方便（至）凈佛國土。
釋曰：第六變化方便。言變化者，變易異名。故《顯揚》及《唯識》，依此說變易生死，名變化生。此明地上菩薩，由願力故，于凈土中，受變易生，不受三界分段之身，故名變化方便。
經：如是善男子（至）實智照。
釋曰：第二重顯二智同異。于中有三。初結上異相。次舉喻顯非一異。后以一切行成就者，顯行成就。此即初也。文別有二。初顯實智相，后顯方便智。此即初也。謂于初地，根本智生，創覺生法二空，故
【English Translation】 English version Mó (魔, referring to Mara, the evil force that obstructs practice). Even more impermanent, without self, impure, and suffering. Another name is the Eight Demons. It is also explained that although performing demonic acts, one is skillful and at ease. Therefore, it is called the expedient of the demon's self-mastery. Therefore, the Vimalakirti Sutra says: 'Bodhisattvas dwelling in inconceivable liberation, with the power of expedient means, teach and transform sentient beings, appearing as demons.' Also, the Chapter on the Buddha Path says: 'If a Bodhisattva practices non-Buddhist paths, this is to understand the Buddha Path.' How does a Bodhisattva practice non-Buddhist paths? The answer is: 'A Bodhisattva commits the Five Heinous Offenses (Wǔ Wújiàn, referring to the five extremely grave offenses) without affliction, even showing having wives and concubines, but always staying away from the mud of the five desires, this is a Bodhisattva understanding the Buddha Path.' The specific explanation is as in that sutra.
Sutra: The expedient of the One Vehicle (up to) because of all practices.
Explanation: Fifth, the expedient of the One Vehicle. It means that the principle and substance are not two, therefore it is called the One Vehicle. Within the Dharma of the One Vehicle, skillfully knowing the different appearances of sentient beings is called expedient. 'The non-dual appearance' explains the One Vehicle mentioned above. 'Penetrating all aspects of practice within it' explains its expedient. Also, the Suvarnaprabhasa Sutra says: 'The Dharma Realm has no distinctions, but to liberate sentient beings, the Three Vehicles are spoken of separately.' Also, the Lotus Sutra says: 'The Buddhas, with the power of expedient means, within the One Buddha Vehicle, separately speak of the Three Vehicles.' The specific explanation of the meaning of the One Vehicle is as in other chapters.
Sutra: The expedient of transformation (up to) purifying the Buddha lands.
Explanation: Sixth, the expedient of transformation. 'Transformation' means a different name for change. Therefore, the Asanga's Compendium of Abhidharma and Consciousness-Only texts, based on this, speak of the change of birth and death as 'transformation birth'. This clarifies that Bodhisattvas on the grounds, due to the power of their vows, in the pure lands, receive transformation birth, not receiving the segmented body of the Three Realms, therefore it is called the expedient of transformation.
Sutra: Thus, good men (up to) the illumination of true wisdom.
Explanation: Second, re-emphasizing the similarities and differences of the two wisdoms. There are three parts within this. First, concluding the different aspects above. Second, using a metaphor to show that they are neither one nor different. Third, using the accomplishment of all practices to show the accomplishment of practice. This is the first part. The text is divided into two parts. First, showing the aspect of true wisdom. Second, showing expedient wisdom. This is the first part. It means that in the first ground, fundamental wisdom arises, initially realizing the emptiness of self and phenomena, therefore
言初覺智。即此覺智。于有無相。而不二故。是實智照故。前文言無自他相。無無相故也。
經。巧用不證(至)方便觀。
釋曰。第二顯方便智。言巧用者。總標四用。謂即彼地后得智。四用巧妙。名為巧用。不證等者。別顯四用。不證者。不同外道證四靜慮以為涅槃。不沈者。不同凡夫沉沒生死不出者。不同二乘出離生死。不到者。不同地前菩薩不到初地。或可不到者謬也。應言不倒。謂地前菩薩猶起顛倒。為簡彼故。故言不倒。是方便觀者。結上四用。皆后得智。
經。譬如水之與波不一不異。
釋曰。自下第二舉喻。顯非一異。文別有二。初明二智不一不異。后類顯諸行。亦體非一異。謂上二智同一剎那。二用別故不一。同一慧故不異。譬如水之波。體相別故不一。波即水故不異。
經。乃至一切行(至)不一不二故。
釋曰。第二類釋。諸行亦非一異。謂如二智不一不異。如是乃至一切八萬四千波羅蜜行。諸禪定門。及陀羅尼門。展轉相望。皆非一異。
經。而一一行成就。
釋曰。第三顯行成就。謂此位中。二智成故。餘一切行。悉皆成就。
經。以四阿僧祇(至)功德藏門。
釋曰。第三入藏時分。謂於此地。無漏觀成。攝藏一切諸功
【現代漢語翻譯】 現代漢語譯本 言初覺智（最初覺悟的智慧）。即此覺智（就是這種覺悟的智慧），于有相和無相，而不二（不是對立的）。這是真實的智慧照耀的緣故。前面說沒有自相和他相，也沒有無相的緣故。
經：巧用不證（直到）方便觀。
釋：第二是闡釋方便智。說『巧用』，是總括四種作用。指的就是彼地（指佛地）的后得智，四種作用巧妙，名為『巧用』。『不證』等，是分別闡釋四種作用。『不證』，是不同於外道證得四靜慮（四種禪定狀態）就認為是涅槃（解脫）。『不沈』，是不同於凡夫沉溺於生死輪迴無法脫離。『不出』，是不同於二乘（聲聞和緣覺）出離生死。『不到』，是不同於地前菩薩（尚未達到初地的菩薩）沒有達到初地。或者說『不到』是錯誤的，應該說『不倒』，指地前菩薩仍然會產生顛倒。爲了簡別他們，所以說『不倒』。『是方便觀』，總結以上四種作用，都是后得智。
經：譬如水之與波不一不異。
釋：下面第二是舉例說明，闡釋非一非異。文句可以分為兩部分。首先說明二智（根本智和后得智）非一非異，然後類比說明諸行（各種修行）的本體也非一非異。所說的二智，在同一個剎那（極短的時間），因為作用不同所以不一，因為是同一種智慧所以不異。譬如水和波浪，體相不同所以不一，波浪就是水所以不異。
經：乃至一切行（直到）不一不二故。
釋：第二是類比解釋，諸行也非一異。如同二智非一非異，像這樣乃至一切八萬四千波羅蜜行（八萬四千種到達彼岸的修行方法），各種禪定法門，以及陀羅尼門（總持法門），輾轉相對，都不是一也不是異。
經：而一一行成就。
釋：第三是闡釋修行成就。說在這個位次中，因為二智成就，其餘一切修行，全部都成就。
經：以四阿僧祇（直到）功德藏門。
釋：第三是進入寶藏的時間。說在這個地上，無漏觀（沒有煩惱的觀照）成就，攝藏一切諸功德。
【English Translation】 English version Speaking of the initial wisdom of awakening (the very first wisdom of enlightenment). It is this wisdom of awakening (precisely this wisdom of enlightenment), in relation to forms and formlessness, that is non-dual (not opposing). This is because of the illumination of true wisdom. The previous text stated that there is no self-nature or other-nature, and no absence of nature.
Sutra: Skillful application without attainment (up to) expedient contemplation.
Explanation: The second is to elucidate expedient wisdom. Saying 'skillful application' is to summarize the four applications. It refers to the subsequent wisdom attained on that ground (referring to the Buddha-ground), the four applications being skillful, hence called 'skillful application'. 'Without attainment' and so on, are to separately elucidate the four applications. 'Without attainment' means it is different from external paths that attain the four dhyanas (four meditative states) and consider it Nirvana (liberation). 'Without sinking' means it is different from ordinary beings who are sunk in the cycle of birth and death and cannot escape. 'Without exiting' means it is different from the Two Vehicles (Shravakas and Pratyekabuddhas) who exit birth and death. 'Without reaching' means it is different from Bodhisattvas before the ground (Bodhisattvas who have not yet reached the first ground) who have not reached the first ground. Or saying 'without reaching' is incorrect; it should be said 'without inversion', referring to Bodhisattvas before the ground who still generate inversions. To distinguish them, it is said 'without inversion'. 'Is expedient contemplation' concludes the above four applications, all of which are subsequent wisdom.
Sutra: It is like water and waves, neither one nor different.
Explanation: The second below is to give an example, elucidating neither one nor different. The sentences can be divided into two parts. First, it explains that the two wisdoms (fundamental wisdom and subsequent wisdom) are neither one nor different, and then analogously explains that the essence of all practices (various cultivations) is also neither one nor different. The mentioned two wisdoms, in the same instant (extremely short time), are not one because of different functions, and not different because they are the same wisdom. For example, water and waves, the essence and appearance are different, so they are not one; the waves are water, so they are not different.
Sutra: Even all practices (up to) neither one nor two.
Explanation: The second is an analogous explanation, all practices are also neither one nor different. Just as the two wisdoms are neither one nor different, like this, even all eighty-four thousand Paramita practices (eighty-four thousand methods to reach the other shore), various dhyana gates, and Dharani gates (total retention gates), in relation to each other, are neither one nor different.
Sutra: And each and every practice is accomplished.
Explanation: The third is to elucidate the accomplishment of practice. Saying that in this position, because the two wisdoms are accomplished, all other practices are all accomplished.
Sutra: With four Asamkhyas (up to) the treasury gate of merits.
Explanation: The third is the time to enter the treasury. Saying that on this ground, the uncontaminated contemplation (observation without afflictions) is accomplished, collecting all merits.
德門。由斯別立功德藏門。理應諸位。應有此門。以非初故。故不別立。此中意說四阿僧祇行諸行故。入此藏門。有釋。此文準上下文。應置一切。凈土已後方說此文。所以者何。四劫滿當入后位故。
經。無三界業(至)畢竟故不造新。
釋曰。第四受生差別。文別有二。初明不生三界。后明生於凈土。此即初也。謂入初地。斷分別我見。不造三界業。故畢故業而不造新。問地上菩薩不受分段身。諸處所說十王報。以何業受。西方諸師。自有兩釋。一云。地上菩薩皆受變易。故受十王皆是化身。不爾十處應不見王。變易妙身非彼境故。一云。有一論師。名調伏光。依解深密。作如此說。八地已上所現王身。唯是變化。七地已前。故起煩惱。資三界業。受分段身。此則實身。受十王報。故無有失。
經。以願力故(至)一切凈土。
釋曰。第二以願力故。生於凈土。有解。從多分說。若煩惱資。或生三界。如調伏光說。
經。常修舍觀(至)常授與人。
釋曰。第五登位分齊。文別有二。初明登位。后明寶施。此明登位鳩摩伽。若依本記。翻為勝惡魔。初地離五怖畏。過二乘魔也。
經。以四大寶藏常授與人。
釋曰。第二寶施。諸說不同。一云。三藏及雜藏。施
【現代漢語翻譯】 現代漢語譯本： 德門（功德之門）。由此可以進入積累功德的寶藏之門。理應各位菩薩都應有此門。因為這不是最初的階段，所以不必另外設立。這裡的意思是說，要經過四個阿僧祇劫修行各種行持，才能進入這個功德藏之門。對此有解釋，這段文字按照上下文，應該放在『一切凈土』之後再說這段文字。為什麼呢？因為要經過四個劫圓滿后才能進入後面的位次。
經文：沒有三界之業，因為舊業已盡，所以不再造新的業。
解釋：第四是受生的差別，這段文字分為兩部分。首先說明不生於三界，然後說明生於凈土。這裡是第一部分。意思是說，進入初地，斷除分別我見的煩惱，不再造三界之業，所以舊業已盡，不再造新的業。問：地上菩薩不受分段身，各處所說的十王報，以什麼業來承受呢？西方各師，有兩種解釋。一種說法是，地上菩薩都受變易身，所以承受十王報的都是化身。否則，十處應該見不到十王。因為變易妙身不是他們的境界。另一種說法是，有一位論師，名叫調伏光（name of a buddhist scholar），依據《解深密經》，這樣說：八地以上的菩薩所顯現的十王之身，只是變化之身。七地及以前的菩薩，還會生起煩惱，資助三界之業，承受分段身。這才是真實之身，承受十王報，所以沒有過失。
經文：以願力之故，生於一切凈土。
解釋：第二是以願力之故，生於凈土。有一種解釋，是從大多數情況來說。如果煩惱資助，也可能生於三界，如調伏光（name of a buddhist scholar）所說。
經文：常修舍觀，常施與人。
解釋：第五是登位的分齊。這段文字分為兩部分。首先說明登位，然後說明寶施。這裡說明登位，鳩摩伽（name of a bodhisattva），如果按照本記翻譯，翻譯為勝惡魔。初地菩薩離開五種怖畏，超過二乘的魔境。
經文：以四大寶藏常施與人。
解釋：第二是寶施。各種說法不同。一種說法是，三藏（Tripitaka）及雜藏，施捨。
【English Translation】 English version: Dharma Gate (Door of Merit). Through this, one can enter the treasure door of accumulating merit. It is fitting that all Bodhisattvas should have this gate. Because this is not the initial stage, it is not necessary to establish it separately. The meaning here is that one must go through four Asamkhya Kalpas (incalculable eons) of practicing various conducts in order to enter this treasure door of merit. There is an explanation for this, this passage, according to the context, should be placed after 'all Pure Lands' before discussing this passage. Why? Because only after four kalpas are completed can one enter the subsequent position.
Sutra: There is no karma of the Three Realms because the old karma is exhausted, so no new karma is created.
Explanation: Fourth is the difference in rebirth, this passage is divided into two parts. First, it explains not being born in the Three Realms, and then it explains being born in the Pure Land. This is the first part. It means that entering the first ground, severing the afflictions of the discriminating self-view, no longer creates karma of the Three Realms, so the old karma is exhausted and no new karma is created. Question: Ground Bodhisattvas do not receive the segmented body, what karma do they use to bear the Ten Kings' retribution mentioned in various places? The Western teachers have two explanations. One explanation is that Ground Bodhisattvas all receive the transformation body, so those who receive the Ten Kings' retribution are all transformation bodies. Otherwise, the Ten Kings should not be seen in the ten places. Because the wonderful transformation body is not their realm. Another explanation is that there is a scholar named Tiaofu Guang (name of a buddhist scholar), according to the Samdhinirmocana Sutra, said this: The bodies of the Ten Kings manifested by Bodhisattvas above the Eighth Ground are only transformation bodies. Bodhisattvas on the Seventh Ground and before still generate afflictions, assisting the karma of the Three Realms, and receive the segmented body. This is the real body, receiving the Ten Kings' retribution, so there is no fault.
Sutra: Because of the power of vows, one is born in all Pure Lands.
Explanation: Second is because of the power of vows, one is born in the Pure Land. One explanation is from the majority of cases. If afflictions assist, one may also be born in the Three Realms, as Tiaofu Guang (name of a buddhist scholar) said.
Sutra: Constantly cultivate the view of giving, constantly give to others.
Explanation: Fifth is the demarcation of ascending the position. This passage is divided into two parts. First, it explains ascending the position, and then it explains treasure giving. Here it explains ascending the position, Kumara (name of a bodhisattva), if translated according to the original record, it is translated as Victorious Evil Demon. The Bodhisattva of the First Ground leaves the five fears and surpasses the demonic realm of the Two Vehicles.
Sutra: Constantly give the four great treasure troves to others.
Explanation: Second is treasure giving. Various explanations differ. One explanation is that the Tripitaka (Three Baskets) and miscellaneous collections are given away.
諸眾生。一云。依勝鬘經。四種寶藏。一者無價。菩薩乘也。二者上價。緣覺乘也。三者中價。聲聞乘也。四者下價。人天乘也。若依地持。四攝益物。名四寶藏。
經。複次德慧菩薩。
釋曰。第五德慧菩薩。文別有三。初標位列名。次辨觀差別。后入位時分。此即初也。謂具律儀等三種戒德。與慧俱生。故名德慧。
經。以四無量心。
釋曰。第二辨觀差別。文別有三。初顯地別行。次辨除障。后位分齊。此即初也。為欲對治嗔煩惱故。修四無量。義如上說。
經。滅三有嗔等煩惱。
釋曰。第二辨除障也。由修慈故。能滅三界嗔等煩惱。然嗔煩惱。諸宗不同。若依薩婆多。唯在欲界。依經部宗。嗔通三界。依大乘宗。瑜伽等說。同薩婆多。今依此經。同經部說。或可此經隨轉理門。或可此文言總意別。謂三有中。欲界有嗔。故言三有。嗔等據實。不通上界。
經。住中忍中行一切功德。
釋曰。第三位分齊也。謂信忍住。通在三地。此當第二。故名中忍。謂此位中。無量為首。通修諸行。
經。以五阿僧祇(至)化一切眾生。
釋曰。第三入位時分。阇陀波羅。若依本記。翻為滿足力。謂五大劫行大慈觀。常現前故。智力滿足。化諸眾生故。亦
【現代漢語翻譯】 現代漢語譯本 諸眾生（zhū zhòng shēng）：指所有的生命存在。 一云（yī yún）：一種說法，即。 依勝鬘經（yī Shèngmán Jīng）：依據《勝鬘經》。 四種寶藏（sì zhǒng bǎo zàng）：四種珍貴的寶藏。 一者無價（yī zhě wú jià）：第一種是無價的。 菩薩乘也（púsà shèng yě）：指菩薩的修行道路。 二者上價（èr zhě shàng jià）：第二種是高價的。 緣覺乘也（yuánjué shèng yě）：指緣覺的修行道路。 三者中價（sān zhě zhōng jià）：第三種是中等價位的。 聲聞乘也（shēngwén shèng yě）：指聲聞的修行道路。 四者下價（sì zhě xià jià）：第四種是低價的。 人天乘也（rén tiān shèng yě）：指人道的和天道的修行道路。 若依地持（ruò yī Dìchí）：如果依據《地持經》。 四攝益物（sì shè yì wù）：用四攝法來利益眾生。 名四寶藏（míng sì bǎo zàng）：稱為四寶藏。 經（jīng）：經文。 複次德慧菩薩（fùcì Déhuì Púsà）：接下來是德慧菩薩。 釋曰（shì yuē）：解釋說。 第五德慧菩薩（dì wǔ Déhuì Púsà）：第五位是德慧菩薩。 文別有三（wén bié yǒu sān）：這段文字分為三個部分。 初標位列名（chū biāo wèi liè míng）：首先標明菩薩的位次和名號。 次辨觀差別（cì biàn guān chābié）：其次辨別觀行的差別。 后入位時分（hòu rù wèi shífēn）：最後說明進入此位的時間。 此即初也（cǐ jí chū yě）：這裡是第一部分。 謂具律儀等三種戒德（wèi jù lǜyí děng sān zhǒng jiè dé）：指具備律儀等三種戒的功德。 與慧俱生（yǔ huì jù shēng）：與智慧一同產生。 故名德慧（gù míng Déhuì）：所以稱為德慧。 經（jīng）：經文。 以四無量心（yǐ sì wúliàng xīn）：以四無量心。 釋曰（shì yuē）：解釋說。 第二辨觀差別（dì èr biàn guān chābié）：第二部分辨別觀行的差別。 文別有三（wén bié yǒu sān）：這段文字分為三個部分。 初顯地別行（chū xiǎn dì bié xíng）：首先顯示不同地的修行。 次辨除障（cì biàn chú zhàng）：其次辨別如何去除障礙。 后位分齊（hòu wèi fēnqí）：最後說明位的界限。 此即初也（cǐ jí chū yě）：這裡是第一部分。 為欲對治嗔煩惱故（wèi yù duìzhì chēn fánnǎo gù）：爲了對治嗔恚的煩惱。 修四無量（xiū sì wúliàng）：修習四無量心。 義如上說（yì rú shàng shuō）：意義如前面所說。 經（jīng）：經文。 滅三有嗔等煩惱（miè sān yǒu chēn děng fánnǎo）：滅除三有中的嗔恚等煩惱。 釋曰（shì yuē）：解釋說。 第二辨除障也（dì èr biàn chú zhàng yě）：第二部分辨別如何去除障礙。 由修慈故（yóu xiū cí gù）：由於修習慈心。 能滅三界嗔等煩惱（néng miè sān jiè chēn děng fánnǎo）：能夠滅除三界中的嗔恚等煩惱。 然嗔煩惱（rán chēn fánnǎo）：然而關於嗔恚的煩惱。 諸宗不同（zhū zōng bùtóng）：各個宗派的說法不同。 若依薩婆多（ruò yī Sàpóduō）：如果依據薩婆多部。 唯在欲界（wéi zài yùjiè）：只存在於欲界。 依經部宗（yī Jīngbù zōng）：依據經部宗。 嗔通三界（chēn tōng sān jiè）：嗔恚遍通三界。 依大乘宗（yī Dàchéng zōng）：依據大乘宗。 瑜伽等說（Yújiā děng shuō）：《瑜伽師地論》等論典說。 同薩婆多（tóng Sàpóduō）：與薩婆多部的觀點相同。 今依此經（jīn yī cǐ jīng）：現在依據這部經。 同經部說（tóng Jīngbù shuō）：與經部宗的說法相同。 或可此經隨轉理門（huò kě cǐ jīng suí zhuǎn lǐ mén）：或許這部經是隨順轉變的道理。 或可此文言總意別（huò kě cǐ wén yán zǒng yì bié）：或許這段文字是總的來說，而實際意義有所不同。 謂三有中（wèi sān yǒu zhōng）：指在三有之中。 欲界有嗔（yùjiè yǒu chēn）：欲界存在嗔恚。 故言三有（gù yán sān yǒu）：所以說三有。 嗔等據實（chēn děng jù shí）：嗔恚等煩惱實際上。 不通上界（bù tōng shàng jiè）：不遍通上界。 經（jīng）：經文。 住中忍中行一切功德（zhù zhōng rěn zhōng xíng yīqiè gōngdé）：安住于中忍位，修行一切功德。 釋曰（shì yuē）：解釋說。 第三位分齊也（dì sān wèi fēnqí yě）：第三部分說明位的界限。 謂信忍住（wèi xìn rěn zhù）：指信忍位。 通在三地（tōng zài sān dì）：遍通於三地。 此當第二（cǐ dāng dì èr）：這裡指的是第二位。 故名中忍（gù míng zhōng rěn）：所以稱為中忍。 謂此位中（wèi cǐ wèi zhōng）：指在這個位次中。 無量為首（wúliàng wéi shǒu）：以四無量心為首。 通修諸行（tōng xiū zhū xíng）：普遍修習各種修行。 經（jīng）：經文。 以五阿僧祇（yǐ wǔ āsēngqí）：以五個阿僧祇劫。 (至)化一切眾生（zhì huà yīqiè zhòngshēng）：（來）化度一切眾生。 釋曰（shì yuē）：解釋說。 第三入位時分（dì sān rù wèi shífēn）：第三部分說明進入此位的時間。 阇陀波羅（Shétuópōluó）：音譯詞。 若依本記（ruò yī běn jì）：如果依據原本的記載。 翻為滿足力（fān wéi mǎnzú lì）：翻譯為滿足力。 謂五大劫行大慈觀（wèi wǔ dà jié xíng dà cí guān）：指在五大劫中修習大慈觀。 常現前故（cháng xiànqián gù）：因為慈心經常現前。 智力滿足（zhìlì mǎnzú）：智慧的力量得到滿足。 化諸眾生故（huà zhū zhòngshēng gù）：爲了化度眾生。 亦（yì）：也。
【English Translation】 English version All sentient beings (zhū zhòng shēng): Refers to all living existences. One says (yī yún): One explanation is, that. According to the Śrīmālādevī Siṃhanāda Sūtra (yī Shèngmán Jīng): Based on the 'Śrīmālādevī Siṃhanāda Sūtra'. Four kinds of treasures (sì zhǒng bǎo zàng): Four precious treasures. The first is priceless (yī zhě wú jià): The first is priceless. Bodhisattva Vehicle (púsà shèng yě): Refers to the path of practice of a Bodhisattva. The second is high-priced (èr zhě shàng jià): The second is high-priced. Pratyekabuddha Vehicle (yuánjué shèng yě): Refers to the path of practice of a Pratyekabuddha. The third is medium-priced (sān zhě zhōng jià): The third is medium-priced. Śrāvaka Vehicle (shēngwén shèng yě): Refers to the path of practice of a Śrāvaka. The fourth is low-priced (sì zhě xià jià): The fourth is low-priced. Human and Deva Vehicle (rén tiān shèng yě): Refers to the paths of practice in the human and deva realms. If according to the Yogācārabhūmi-śāstra (ruò yī Dìchí): If based on the 'Yogācārabhūmi-śāstra'. Four Saṃgrahavastus benefit beings (sì shè yì wù): Using the Four Saṃgrahavastus to benefit sentient beings. Called Four Treasures (míng sì bǎo zàng): Called the Four Treasures. Sūtra (jīng): Sūtra text. Furthermore, the Bodhisattva Guṇamati (fùcì Déhuì Púsà): Next is the Bodhisattva Guṇamati. Explanation says (shì yuē): Explanation says. The fifth, Bodhisattva Guṇamati (dì wǔ Déhuì Púsà): The fifth is Bodhisattva Guṇamati. The text is divided into three parts (wén bié yǒu sān): This text is divided into three parts. First, mark the position and list the name (chū biāo wèi liè míng): First, mark the Bodhisattva's position and name. Second, distinguish the differences in contemplation (cì biàn guān chābié): Second, distinguish the differences in practice. Last, the time of entering the position (hòu rù wèi shífēn): Finally, explain the time of entering this position. This is the first part (cǐ jí chū yě): This is the first part. Possessing the three kinds of precepts and virtues such as the Vinaya (wèi jù lǜyí děng sān zhǒng jiè dé): Refers to possessing the virtues of the three kinds of precepts such as the Vinaya. Born together with wisdom (yǔ huì jù shēng): Born together with wisdom. Therefore named Guṇamati (gù míng Déhuì): Therefore named Guṇamati. Sūtra (jīng): Sūtra text. With the Four Immeasurables (yǐ sì wúliàng xīn): With the Four Immeasurable Minds. Explanation says (shì yuē): Explanation says. Second, distinguish the differences in contemplation (dì èr biàn guān chābié): The second part distinguishes the differences in practice. The text is divided into three parts (wén bié yǒu sān): This text is divided into three parts. First, show the different practices of different grounds (chū xiǎn dì bié xíng): First, show the different practices of different grounds. Second, distinguish the removal of obstacles (cì biàn chú zhàng): Second, distinguish how to remove obstacles. Last, the limits of the position (hòu wèi fēnqí): Finally, explain the limits of the position. This is the first part (cǐ jí chū yě): This is the first part. In order to counteract the afflictions of anger (wèi yù duìzhì chēn fánnǎo gù): In order to counteract the afflictions of anger. Cultivate the Four Immeasurables (xiū sì wúliàng): Cultivate the Four Immeasurable Minds. The meaning is as explained above (yì rú shàng shuō): The meaning is as explained above. Sūtra (jīng): Sūtra text. Extinguish the afflictions of anger, etc., in the Three Realms (miè sān yǒu chēn děng fánnǎo): Extinguish the afflictions of anger, etc., in the Three Realms. Explanation says (shì yuē): Explanation says. The second part distinguishes the removal of obstacles (dì èr biàn chú zhàng yě): The second part distinguishes how to remove obstacles. Due to cultivating loving-kindness (yóu xiū cí gù): Due to cultivating loving-kindness. Able to extinguish the afflictions of anger, etc., in the Three Realms (néng miè sān jiè chēn děng fánnǎo): Able to extinguish the afflictions of anger, etc., in the Three Realms. However, regarding the affliction of anger (rán chēn fánnǎo): However, regarding the affliction of anger. The various schools differ (zhū zōng bùtóng): The views of the various schools differ. If according to the Sarvāstivāda (ruò yī Sàpóduō): If according to the Sarvāstivāda school. Only exists in the Desire Realm (wéi zài yùjiè): Only exists in the Desire Realm. According to the Sautrāntika school (yī Jīngbù zōng): According to the Sautrāntika school. Anger pervades the Three Realms (chēn tōng sān jiè): Anger pervades the Three Realms. According to the Mahāyāna school (yī Dàchéng zōng): According to the Mahāyāna school. As stated in the Yogācārabhūmi-śāstra, etc. (Yújiā děng shuō): As stated in the 'Yogācārabhūmi-śāstra', etc. Same as the Sarvāstivāda (tóng Sàpóduō): Same as the view of the Sarvāstivāda school. Now according to this sūtra (jīn yī cǐ jīng): Now according to this sūtra. Same as the Sautrāntika school (tóng Jīngbù shuō): Same as the view of the Sautrāntika school. Perhaps this sūtra follows the principle of transformation (huò kě cǐ jīng suí zhuǎn lǐ mén): Perhaps this sūtra follows the principle of transformation. Perhaps this text is general in wording but different in meaning (huò kě cǐ wén yán zǒng yì bié): Perhaps this text is general in wording but different in meaning. Referring to the Three Realms (wèi sān yǒu zhōng): Referring to the Three Realms. Anger exists in the Desire Realm (yùjiè yǒu chēn): Anger exists in the Desire Realm. Therefore it is said 'Three Realms' (gù yán sān yǒu): Therefore it is said 'Three Realms'. Anger, etc., in reality (chēn děng jù shí): Anger, etc., in reality. Does not pervade the upper realms (bù tōng shàng jiè): Does not pervade the upper realms. Sūtra (jīng): Sūtra text. Abiding in the Middle Endurance, practicing all merits (zhù zhōng rěn zhōng xíng yīqiè gōngdé): Abiding in the Middle Endurance, practicing all merits. Explanation says (shì yuē): Explanation says. The third part explains the limits of the position (dì sān wèi fēnqí yě): The third part explains the limits of the position. Referring to the Abiding in Faith Endurance (wèi xìn rěn zhù): Referring to the Abiding in Faith Endurance. Pervades the Three Grounds (tōng zài sān dì): Pervades the Three Grounds. This refers to the second position (cǐ dāng dì èr): This refers to the second position. Therefore named Middle Endurance (gù míng zhōng rěn): Therefore named Middle Endurance. Referring to this position (wèi cǐ wèi zhōng): Referring to this position. With the Immeasurables as the head (wúliàng wéi shǒu): With the Four Immeasurable Minds as the head. Universally cultivating all practices (tōng xiū zhū xíng): Universally cultivating all practices. Sūtra (jīng): Sūtra text. With five Asamkhyeyas (yǐ wǔ āsēngqí): With five Asamkhyeya kalpas. (To) transform all sentient beings (zhì huà yīqiè zhòngshēng): (To) transform all sentient beings. Explanation says (shì yuē): Explanation says. The third part explains the time of entering the position (dì sān rù wèi shífēn): The third part explains the time of entering the position. Jaṭāparā (Shétuópōluó): Transliterated term. If according to the original record (ruò yī běn jì): If according to the original record. Translated as 'Fulfillment of Power' (fān wéi mǎnzú lì): Translated as 'Fulfillment of Power'. Referring to practicing the Great Loving-kindness Contemplation for five great kalpas (wèi wǔ dà jié xíng dà cí guān): Referring to practicing the Great Loving-kindness Contemplation for five great kalpas. Because loving-kindness is always present (cháng xiànqián gù): Because loving-kindness is always present. The power of wisdom is fulfilled (zhìlì mǎnzú): The power of wisdom is fulfilled. Therefore, to transform sentient beings (huà zhū zhòngshēng gù): Therefore, to transform sentient beings. Also (yì): Also.
入阇陀波羅位。亦云離阇。亦名無畏。
經。複次明慧道人。
釋曰。第六明慧菩薩。文別有三。初標位列名。次辨觀差別。后入位時分。此即初也。謂此位中。行三明觀。故名明慧。
經。常以無相(至)三明觀。
釋曰。第二辨觀差別。文別有三。初顯地別行。次辨位除障。后明滿足。前中有二。初標三明觀。后釋其行相。此即初也。三明觀者。一宿命智明。二生死智明。三漏盡智明。廣如序品。
經。如三世法(至)心心寂滅。
釋曰。第二釋其行相。知三世法者。標三明。知三世法。無來無去無住處者。別顯三明所行之境。謂未來未有。過去已滅。現在不住。不同薩婆多宗三世皆有實體。心心寂滅者。所緣無故。能緣之心。唸唸寂滅。
經。盡三界癡煩惱。
釋曰。第二辨位。除障知三世故。能除三界迷三世愚。
經。得三明一切功德觀故。
釋曰。第三明德滿足。謂除三世愚故。能得隨順三明諸功德觀。
經。常以六阿僧(至)一切法。
釋曰。第三入位時分。伽羅陀者。此云度邊。謂此位中。離於邊鄙下賤諸見。故云伽羅陀。雖有此釋。未勘誠文。謂六大僧祇集無量明故。入伽羅陀位。以無相行。受持諸法。
經。復
【現代漢語翻譯】 現代漢語譯本 入阇陀波羅位（Raja Dhara Para Vati，菩薩的果位名稱）。也叫做離阇（Li She）。也叫做無畏（Wu Wei）。
經：其次是明慧道人。
釋：第六位是明慧菩薩。這段經文分為三部分。首先是標明果位和列出名稱，其次是辨別觀行的差別，最後是進入果位的時間。這裡是第一部分。說的是在這個果位中，修行三種明觀，所以叫做明慧。
經：常常以無相（至）三明觀。
釋：第二部分是辨別觀行的差別。這段經文分為三部分。首先是顯示果位的差別修行，其次是辨別果位去除障礙，最後是說明圓滿。前面部分又分為兩部分。首先是標明三種明觀，然後是解釋它的修行狀態。這裡是第一部分。三種明觀是：一、宿命智明，二、生死智明，三、漏盡智明。詳細內容如序品所說。
經：如三世法（至）心心寂滅。
釋：第二部分是解釋它的修行狀態。『知三世法』，是標明三種明。『知三世法，無來無去無住處』，是分別顯示三種明所觀行的境界。所謂未來還沒有到來，過去已經滅亡，現在不能停留。不同於薩婆多宗認為三世都有實體。『心心寂滅』，是因為所緣的境界沒有了，能緣的心，唸唸寂滅。
經：盡三界癡煩惱。
釋：第二部分是辨別果位。因為知道三世，所以能夠去除三界迷惑三世的愚癡。
經：得三明一切功德觀故。
釋：第三部分是說明功德圓滿。因為去除迷惑三世的愚癡，所以能夠得到隨順三種明的各種功德觀。
經：常以六阿僧（至）一切法。
釋：第三部分是進入果位的時間。伽羅陀（Kalada）的意思是度邊，說的是在這個果位中，遠離邊鄙的各種見解，所以叫做伽羅陀。雖然有這樣的解釋，但沒有考證到可靠的依據。說是六大僧祇積聚無量的光明，所以進入伽羅陀位。以無相的修行，受持一切法。
經：復
【English Translation】 English version Entering the Raja Dhara Para Vati position. Also called Li She. Also named Wu Wei (Fearless).
Sutra: Furthermore, the wise and enlightened person.
Explanation: The sixth is the Minghui (Bright Wisdom) Bodhisattva. This passage is divided into three parts. First, it marks the position and lists the names; second, it distinguishes the differences in contemplation; and third, it discusses the timing of entering the position. This is the first part. It means that in this position, one cultivates the three kinds of bright contemplation, so it is called Minghui (Bright Wisdom).
Sutra: Constantly using non-form (to) the three bright contemplations.
Explanation: The second part is to distinguish the differences in contemplation. This passage is divided into three parts. First, it shows the different practices of the position; second, it distinguishes the position to remove obstacles; and third, it explains the fulfillment. The previous part is further divided into two parts. First, it marks the three bright contemplations, and then it explains its practice. This is the first part. The three bright contemplations are: first, the wisdom of knowing past lives; second, the wisdom of knowing birth and death; and third, the wisdom of the extinction of outflows. The details are as described in the introduction chapter.
Sutra: Like the three periods of time (to) mind after mind is extinguished.
Explanation: The second part is to explain its practice. 'Knowing the laws of the three periods of time' marks the three kinds of brightness. 'Knowing the laws of the three periods of time, without coming, without going, without dwelling' separately shows the realm contemplated by the three kinds of brightness. The so-called future has not yet arrived, the past has already perished, and the present cannot stay. This is different from the Sarvastivada school, which believes that all three periods of time have substance. 'Mind after mind is extinguished' is because the object of contemplation is gone, and the mind that contemplates is extinguished moment by moment.
Sutra: Exhausting the ignorance and afflictions of the three realms.
Explanation: The second part is to distinguish the position. Because one knows the three periods of time, one can remove the delusion of the three realms and the ignorance of the three periods of time.
Sutra: Obtaining the contemplation of all merits of the three kinds of brightness.
Explanation: The third part is to explain the fulfillment of merits. Because one removes the ignorance of the three periods of time, one can obtain various contemplations of merit that accord with the three kinds of brightness.
Sutra: Constantly using six Asamkhya (to) all dharmas.
Explanation: The third part is the timing of entering the position. Kalada means 'crossing the border,' referring to being away from various biased views in this position, so it is called Kalada. Although there is such an explanation, there is no reliable evidence to verify it. It is said that six great asamkhyas accumulate immeasurable light, so one enters the Kalada position. With non-form practice, one upholds all dharmas.
Sutra: Furthermore
次(至)聖覺菩薩。
釋曰。自下第七法師。文別有三。初標位列名。次顯地別行。後行位時分。此即初也。言爾炎者。此云智母。謂此位中。生法二空。能生聖道。故名智母。言聖覺達者。即所生聖智。前之三地。行施戒修。相同凡夫。於此位中。起道品觀。初證聖覺。達二空理。名聖覺達。
經。修行順法忍。
釋曰。第二顯地別行。文別有三。初修忍法位。次起五神通。后滅障分齊。就初位中。文復有二。初屬順忍。后辨住位。此即初也。謂順忍中。有其三位。謂下中上。此第四地。於三忍中。位在初忍。順聖道故。名為修行。順法忍也。
經。逆五見流(至)住須陀洹。
釋曰。第二辨其住位。言須陀洹者。有其二義。一逆流。二修習。於此地中。起道品觀。逆五見流。集無量德故。名住須陀洹位。依瑜伽等翻為預流。預者入也。流即流類。初入聖流。故名預流。問是不五見分別起者。入初地時。皆已永斷。如何此云依第四地。逆五見流。解云。據實分別五見。初地位斷。今斷習氣。名斷五見。若不爾者。疑但分別煩惱所攝。唯見所斷。如何此云五地所斷。故知此約習氣而說。
經。常以天眼(至)身通達。
釋曰。此即第二起五神通。於此位中。未至究竟。故
【現代漢語翻譯】 現代漢語譯本：次聖覺菩薩（Ci Sheng Jue Pusa）。
釋曰：下面是第七法師（第七位菩薩）。文分三部分。首先標明位次和名稱，其次闡明地位的差別和修行，最後說明修行的位次和時間分際。這裡是第一部分。『爾炎』（Er Yan）的意思是『智母』，因為在這個位次中，證悟了人法二空，能夠產生聖道，所以稱為智母。『聖覺達』（Sheng Jue Da）就是所產生的聖智。前面的三地，行佈施、持戒、修禪，與凡夫相同。在這個位次中，生起道品觀，初次證得聖覺，通達人法二空的道理，所以名為聖覺達。
經：修行順法忍。
釋曰：第二部分闡明地位的差別和修行。文分三部分。首先是修忍法的位次，其次是生起五神通，最後是滅除障礙的程度。在修忍法的位次中，文又分兩部分。首先是順忍，其次是辨別住位。這裡是第一部分。順忍中有下、中、上三個位次。這第四地，在三種忍中，位在初忍。因為順於聖道，所以名為修行順法忍。
經：逆五見流，住須陀洹（S陀洹）。
釋曰：第二部分辨別其住位。『須陀洹』（S陀洹）有兩種含義：一是逆流，二是修習。在這個地中，生起道品觀，逆轉五見之流，積聚無量功德，所以名為住須陀洹位。依據《瑜伽師地論》等，翻譯為預流。預是進入的意思，流就是流類。初次進入聖者之流，所以名為預流。問：如果說五見是分別產生的，那麼在初地時，就已經永遠斷除了，為什麼這裡說依據第四地，逆轉五見之流？答：根據實際情況，分別五見，初地時斷除的是現行，現在斷除的是習氣，所以名為斷五見。如果不是這樣，那麼懷疑只是分別煩惱所攝，只是見所斷，為什麼這裡說是五地所斷？所以知道這裡是就習氣而說的。
經：常以天眼，身通達。
釋曰：這是第二部分，生起五神通。在這個位次中，還沒有達到究竟，所以……
【English Translation】 English version: Next is the Ci Sheng Jue Bodhisattva (Bodhisattva of Holy Awareness).
Explanation: The following concerns the seventh Dharma Master (seventh Bodhisattva). The text is divided into three parts. First, it marks the position and lists the name; second, it clarifies the differences in stages and practices; and third, it explains the timing of the stages of practice. This is the first part. 'Er Yan' means 'Mother of Wisdom,' because in this stage, the emptiness of both self and phenomena is realized, which can generate the holy path, hence the name 'Mother of Wisdom.' 'Sheng Jue Da' is the holy wisdom that is produced. In the previous three stages, the practice of giving, morality, and meditation are the same as ordinary people. In this stage, the contemplation of the path factors arises, and holy awareness is first attained, understanding the principle of the emptiness of self and phenomena, hence the name 'Sheng Jue Da'.
Sutra: Cultivating forbearance in accordance with the Dharma.
Explanation: The second part clarifies the differences in stages and practices. The text is divided into three parts. First is the stage of cultivating forbearance; second is the arising of the five supernormal powers; and third is the extent of eliminating obstacles. Within the stage of cultivating forbearance, the text is further divided into two parts. First is the forbearance in accordance with the Dharma, and second is distinguishing the abiding stage. This is the first part. Within forbearance in accordance with the Dharma, there are three stages: lower, middle, and upper. This fourth stage, among the three forbearances, is in the initial forbearance. Because it accords with the holy path, it is called 'cultivating forbearance in accordance with the Dharma'.
Sutra: Reversing the stream of the five views, abiding in the Srotapanna (stream-enterer).
Explanation: The second part distinguishes the abiding stage. 'Srotapanna' has two meanings: one is reversing the stream, and the other is cultivation. In this stage, the contemplation of the path factors arises, reversing the stream of the five views, accumulating immeasurable merits, hence the name 'abiding in the Srotapanna stage.' According to the Yogacarabhumi-sastra and others, it is translated as 'stream-enterer.' 'Entering' means to enter, and 'stream' refers to the stream of beings. Initially entering the stream of the holy ones, hence the name 'stream-enterer.' Question: If the five views are produced by discrimination, then they have already been permanently severed in the first stage. Why does it say here that based on the fourth stage, the stream of the five views is reversed? Answer: According to the actual situation, distinguishing the five views, what is severed in the first stage is the manifest activity, and what is severed now is the habitual tendency, hence the name 'severing the five views.' If it were not so, then it would be suspected that it is only included in the discriminated afflictions, and only what is severed by view. Why does it say here that it is severed by the five stages? Therefore, it is known that this is spoken in terms of habitual tendencies.
Sutra: Constantly using the divine eye, penetrating with the body.
Explanation: This is the second part, the arising of the five supernormal powers. In this stage, it has not yet reached the ultimate, therefore...
六通中除漏盡通。而智度論及下文中。說菩薩漏盡者。依未盡位。假說漏盡。故不相違。
經。唸唸中滅三界一切見。
釋曰。此即第三滅障分齊。謂此位中配須陀洹。故說能滅三界諸見。
經。亦以(至)不離心。
釋曰。第三行位時分。以七大劫。行五神通。及波羅蜜故。于滿分中。如上功德。常不離色也。
經。複次勝達菩薩。
釋曰。次辨第八法師。文別有三。初標位列名。次顯地別行。后修行時分。此即初也。謂能了達二三諦。故名勝達。亦名勝慧。或可此地真俗雙行。如是難事此地能勝。故名勝達。
經。于順道忍以四無畏。
釋曰。第二顯地別行。文別有三。一行四無畏。二辨除障。三入位分齊。就地數中。文別有二。初總標四數。后次第別釋。此即初也。謂第五地依順道忍。起四無畏。于外四難。心無怯懼。故名無畏。
經。觀那由他諦(至)一切智人。
釋曰。第二次第別釋。釋四無畏。即分為四。此即第一一切智無畏。謂於二境無所不知。一觀那由他諦。謂二三諦及八諦等。其數甚多。名那由他。二觀內道論。即五明中。內明論也。外道論者。因明論及聲明。藥方即是醫方。工巧究術。並是工巧明論。此四明論雖通內外。今依一
【現代漢語翻譯】 現代漢語譯本：六神通中除了漏盡通（斷絕所有煩惱的神通）。而《智度論》以及下文中所說菩薩的漏盡，是依據未達到漏盡的地位，假設說已經漏盡，所以並不矛盾。
經文：唸唸之中滅除三界一切見。
解釋：這是第三個滅除障礙的階段。說這個階段相當於須陀洹（Srotapanna，入流果），所以說能夠滅除三界所有的見解。
經文：也以（乃至）不離心。
解釋：這是第三個修行階段的時間劃分。因為用七大劫的時間，修行五神通和波羅蜜（Paramita，到彼岸），所以在圓滿的階段中，像上面的功德，常常不離色（Rupa，物質）。
經文：複次，勝達菩薩。
解釋：接下來辨析第八位法師。文段分為三個部分。首先標明地位，列出名稱；其次顯示地位的差別和修行；最後是修行的時間劃分。這是第一個部分。說能夠通達二諦和三諦，所以叫做勝達（distinguished understanding）。也叫做勝慧（superior wisdom）。或許這個地位真諦和俗諦雙重修行。像這樣困難的事情這個地位能夠勝任，所以叫做勝達。
經文：于順道忍以四無畏。
解釋：第二部分顯示地位的差別和修行。文段分為三個部分。一是修行四無畏；二是辨析去除障礙；三是進入地位的階段劃分。就地位的數量來說，文段分為兩個部分。首先總標四種數量；然後依次分別解釋。這是第一個部分。說第五地依據順道忍，生起四無畏。對於外在的四種困難，心中沒有怯懼，所以叫做無畏。
經文：觀那由他諦（乃至）一切智人。
解釋：第二部分依次分別解釋。解釋四無畏，分為四個方面。這是第一個一切智無畏（fearlessness of omniscience）。說對於兩種境界沒有不知道的。一是觀察那由他諦（nayuta satya，極多的真理），說的是二諦、三諦以及八諦等等。它的數量非常多，叫做那由他。二是觀察內道論，就是五明中的內明論。外道論指的是因明論和聲明。藥方就是醫方。工巧究術，都是工巧明論。這四明論雖然貫通內外，現在依據一
【English Translation】 English version: Among the six supernormal powers, excluding the exhaustion of outflows (漏盡通, Lou Jin Tong, the supernormal power of eliminating all defilements). However, the Mahaprajnaparamita-sastra (智度論, Zhi Du Lun) and the following text state that the exhaustion of outflows of a Bodhisattva is based on the position of not yet exhausting outflows, hypothetically saying that outflows have been exhausted, so there is no contradiction.
Sutra: In every moment, he extinguishes all views of the three realms.
Explanation: This is the third stage of extinguishing obstacles. It is said that this stage corresponds to a Srotapanna (須陀洹, stream-enterer), so it is said to be able to extinguish all views of the three realms.
Sutra: Also with (up to) not departing from the mind.
Explanation: This is the time division of the third stage of practice. Because he practices the five supernormal powers and Paramitas (波羅蜜, reaching the other shore) for seven great kalpas, in the stage of perfection, the above merits constantly do not depart from Rupa (色, form).
Sutra: Furthermore, the Superior Attainment Bodhisattva.
Explanation: Next, analyze the eighth Dharma master. The text is divided into three parts. First, mark the position and list the names; second, show the differences in positions and practices; and finally, the time division of practice. This is the first part. It is said that he can understand the two truths and the three truths, so he is called Superior Attainment (勝達, Sheng Da). Also called Superior Wisdom (勝慧, Sheng Hui). Perhaps this position cultivates both the true and conventional truths. Such difficult things can be accomplished in this position, so it is called Superior Attainment.
Sutra: With the forbearance in accordance with the path, he possesses the four fearlessnesses.
Explanation: The second part shows the differences in positions and practices. The text is divided into three parts. First, practice the four fearlessnesses; second, analyze the removal of obstacles; and third, enter the stage division of positions. In terms of the number of positions, the text is divided into two parts. First, generally mark the four numbers; then explain them separately in order. This is the first part. It is said that the fifth ground relies on the forbearance in accordance with the path to generate the four fearlessnesses. He has no fear in his heart for the four external difficulties, so he is called fearless.
Sutra: He observes nayuta truths (up to) the all-knowing person.
Explanation: The second part explains them separately in order. Explaining the four fearlessnesses, it is divided into four aspects. This is the first fearlessness of omniscience (一切智無畏, Yi Qie Zhi Wu Wei). It is said that there is nothing he does not know about the two realms. First, observe nayuta satyas (那由他諦, extremely numerous truths), which refers to the two truths, the three truths, and the eight truths, etc. Their number is very large, called nayuta. Second, observe the inner doctrine, which is the inner knowledge among the five knowledges. The outer doctrines refer to logic and phonology. Prescriptions are medical knowledge. Skilled techniques are the knowledge of craftsmanship. Although these four knowledges penetrate both inner and outer, now based on one
相。且說外言。我是一切智人者。自唱德號。於四無畏。皆有二義。一執跡生疑。謂外疑難佛。問阿難從何所來。或問外聲是何聲等。若一切智。何謂發問。二自唱德號。我是一切智。隨順世間故。作此慰問。
經。滅三界(至)我相已盡。
釋曰。第二漏盡無畏。亦有二事。一執跡生疑。謂外難言。世尊或時愛語羅睺。呵罵提婆。如何漏盡。二自唱德號。我漏已盡。順世間故。示現愛嗔(或有本云我相已盡謬也)。
經。知地地有所出故名出道。
釋曰。第三釋出苦道無畏。亦有二事。一執跡生疑。謂外難言。以諸聖道。不能盡苦。見阿羅漢。蛇蜇等苦。似不盡故。二自唱德號。謂諸羅漢斷未來苦。故言斷苦。非謂現苦無故說斷。
經。有何不出故名障道。
釋曰。第四惑能障道無畏。亦有二事。一執跡生疑。謂須陀洹等。雖有愛等。而有聖道故。欲不能障道。三自唱德號。雖不能障預流果等。而能障礙那含等道。上來且釋佛四無畏。今此文中。說第五地菩薩無畏。無畏之相。尋即可知。
經。逆三界疑。
釋曰。第二除障。此約習氣。故說除疑。據實已斷。唯分別故。
經。修集無量(至)入斯陀含位。
釋曰。第三入位分齊。謂此地中。已滅三
【現代漢語翻譯】 現代漢語譯本： 相。且說外道之言。『我是一切智人』，這是自稱功德名號。對於四無畏，都有兩種解釋。一是執著于表象而產生懷疑，比如外道懷疑為難佛陀，問阿難從哪裡來，或者問聽到的聲音是什麼聲音等等。如果真是一切智，為何還要發問？二是佛陀自稱功德名號，『我是一切智』，這是隨順世間的說法，所以才這樣慰問。
經：滅三界（至）我相已盡。
釋曰：第二是漏盡無畏。也有兩種情況。一是執著于表象而產生懷疑，比如外道詰難說，世尊有時慈愛地對羅睺羅說話，有時呵斥責罵提婆達多，怎麼能說是漏盡呢？二是佛陀自稱功德名號，『我漏已盡』，這是順應世間的說法，示現愛和嗔（或許有的版本說『我相已盡』是錯誤的）。
經：知地地有所出，所以叫做出道。
釋曰：第三是解釋出離苦道無畏。也有兩種情況。一是執著于表象而產生懷疑，比如外道詰難說，憑藉各種聖道，也不能完全斷盡痛苦，看到阿羅漢被蛇咬等痛苦，似乎並沒有斷盡痛苦。二是佛陀自稱功德名號，說諸位阿羅漢斷除了未來的痛苦，所以說是斷苦，不是說現在的痛苦沒有了，所以才說斷。
經：有什麼不能出離，所以叫做障礙道？
釋曰：第四是惑能障礙道無畏。也有兩種情況。一是執著于表象而產生懷疑，比如須陀洹（Srotapanna，入流果）等，雖然有貪愛等煩惱，但是因為有聖道，所以貪慾不能障礙道。二是佛陀自稱功德名號，雖然不能障礙預流果（Sotapanna-phala，入流果的果位）等，但是能障礙那含（Anagami，不還果）等道。上面只是解釋了佛陀的四無畏。現在這段經文中，說的是第五地菩薩的無畏。無畏的相貌，仔細思考就可以知道。
經：逆三界疑。
釋曰：第二是去除障礙。這是就習氣而言，所以說去除疑惑。實際上已經斷除了，只是還有分別心。
經：修集無量（至）入斯陀含位。
釋曰：第三是進入果位的界限。說在這個地中，已經滅除了三...
【English Translation】 English version: Regarding appearances. Furthermore, the words of outsiders: 'I am the all-knowing one,' this is proclaiming one's virtuous title. Regarding the four fearlessnesses, there are two interpretations for each. First, clinging to appearances gives rise to doubt. For example, outsiders doubt and challenge the Buddha, asking where Ananda comes from, or asking what the sound they hear is. If one is truly all-knowing, why ask questions? Second, the Buddha proclaims his virtuous title, 'I am the all-knowing one,' this is in accordance with worldly conventions, and thus he offers such consolations.
Sutra: Extinguishing the three realms (to) the exhaustion of self-appearance.
Explanation: The second is the fearlessness of the exhaustion of outflows. There are also two aspects. First, clinging to appearances gives rise to doubt. For example, outsiders challenge, saying, 'The World-Honored One sometimes speaks lovingly to Rahula (Rahula), and sometimes scolds and rebukes Devadatta (Devadatta). How can he be said to have exhausted outflows?' Second, the Buddha proclaims his virtuous title, 'My outflows are exhausted,' this is in accordance with worldly conventions, demonstrating love and anger (perhaps some versions say 'self-appearance is exhausted,' which is incorrect).
Sutra: Knowing that each ground has its own emergence, therefore it is called the path of emergence.
Explanation: The third is explaining the fearlessness of the path of liberation from suffering. There are also two aspects. First, clinging to appearances gives rise to doubt. For example, outsiders challenge, saying, 'Relying on various noble paths cannot completely exhaust suffering. Seeing an Arhat (Arhat) being bitten by a snake and experiencing such suffering, it seems that suffering has not been completely exhausted.' Second, the Buddha proclaims his virtuous title, saying that the Arhats have cut off future suffering, therefore it is said to be the cutting off of suffering, not that present suffering does not exist, hence the saying of cutting off.
Sutra: What cannot be emerged from, therefore it is called the obstructing path?
Explanation: The fourth is the fearlessness that delusion can obstruct the path. There are also two aspects. First, clinging to appearances gives rise to doubt. For example, a Stream-enterer (Srotapanna) and others, although they have desires and other afflictions, because they have the noble path, desire cannot obstruct the path. Second, the Buddha proclaims his virtuous title, although it cannot obstruct the fruit of Stream-entry (Sotapanna-phala) and others, it can obstruct the path of the Non-returner (Anagami) and others. The above only explains the four fearlessnesses of the Buddha. Now, this passage in the sutra speaks of the fearlessness of the fifth-ground Bodhisattva. The appearance of fearlessness can be understood upon careful consideration.
Sutra: Opposing the doubts of the three realms.
Explanation: The second is removing obstacles. This is in terms of habitual tendencies, therefore it is said to be removing doubts. In reality, it has already been cut off, only there is still discrimination.
Sutra: Cultivating and gathering immeasurable (to) entering the position of Once-returner.
Explanation: The third is the boundary of entering the position. It is said that in this ground, the three...
界疑等惑故。修集無量勝分功德。由此便入斯陀含位。斯陀含者。此云一往來。謂斷欲界六品惑盡。有三品故。於人天中一往來。名一往來。
經。復集行(至)不去心。
釋曰。第三修行時分。謂於此地。八劫修行諸陀羅尼。及四無畏。常不去心。
經。複次常現真實。
釋曰。次釋第九法師。文別有三。初標位列名。次辨觀差別。后明修行時分。此即初也。
經。住順忍中。
釋曰。自下第二辨觀差別。文別有五。一配忍分齊。二作地別觀。三辨取除障。四辨觀行相。五立果差別。此即初也。謂順忍中。上品取攝。故言住順忍中。
經。作中道觀。
釋曰。第二作地別觀。謂入無相觀。離於有無。及常斷等。或依十二緣生觀。離斷常故。名中道觀也。
經。盡三界集因集果一切煩惱故。
釋曰。第三辨所除障。言集因者。總標三煩惱。及業名為集諦。言集業者。別釋罪等諸業。一切煩惱者。別釋根本隨惑等諸煩惱。或可集因者。發業煩惱。一切煩惱者。潤業煩惱。
經。觀非有非無(至)而無二。
釋曰。第四辨觀行相。言一切者。真如一味相。即是一相。名為無相。是以無量義經云。一相即無相也。而無二者。結上一相及無相。皆
【現代漢語翻譯】 現代漢語譯本：因為對境界產生疑惑等迷惑，所以修習積累無量殊勝的功德，由此便進入斯陀含（Sotapanna）果位。斯陀含，這裡的意思是『一往來』，指的是斷除了欲界六品煩惱。因為還有三品煩惱未斷，所以在人界和天界中還有一次往來，因此稱為『一往來』。
經文：又修習諸行，乃至常不去心。
解釋：第三是修行的時間階段。指的是在這個階段，用八劫的時間修習各種陀羅尼（Dharani，總持），以及四無畏（four fearlessnesses），這些都常在心中。
經文：又其次是常現真實。
解釋：接下來解釋第九法師。文段分為三個部分：首先標明果位並列出名稱，其次辨別觀行的差別，最後說明修行的時間階段。這裡是第一部分。
經文：安住于順忍之中。
解釋：下面第二部分辨別觀行的差別。文段分為五個部分：一是配合忍的階段，二是作地別的觀行，三是辨別取捨障礙，四是辨別觀行的相狀，五是建立果位的差別。這裡是第一部分。指的是在順忍中，上品的力量能夠攝取，所以說『安住于順忍之中』。
經文：作中道觀。
解釋：第二是作地別的觀行。指的是進入無相觀，遠離有和無，以及常和斷等。或者依據十二緣起觀，遠離斷和常，所以稱為中道觀。
經文：斷盡三界集因集果一切煩惱的緣故。
解釋：第三是辨別所要去除的障礙。『集因』，總括地標明三煩惱以及業，稱為集諦（Samudaya）。『集業』，分別解釋罪等各種業。『一切煩惱』，分別解釋根本煩惱和隨煩惱等各種煩惱。或者『集因』指的是引發業的煩惱，『一切煩惱』指的是滋潤業的煩惱。
經文：觀非有非無，乃至而無二。
解釋：第四是辨別觀行的相狀。『一切』指的是真如（Tathata）一味之相，就是一相，稱為無相。所以《無量義經》說：『一相即是無相』。『而無二』，總結上面的一相和無相，都是沒有差別的。
【English Translation】 English version: Because of doubts and confusions regarding realms, one cultivates and accumulates immeasurable superior merits. By this, one enters the Sotapanna (stream-enterer) stage. Sotapanna means 'once-returner,' referring to the exhaustion of six grades of afflictions in the desire realm. Because there are still three grades of afflictions remaining, there is one more coming and going between the human and heavenly realms, hence the name 'once-returner.'
Sutra: Again, cultivating practices, up to constantly not leaving the mind.
Explanation: The third is the time division of practice. It refers to, in this stage, cultivating various Dharanis (mantras that hold all teachings) and the four fearlessnesses for eight kalpas (eons), constantly keeping them in mind.
Sutra: Furthermore, constantly manifesting reality.
Explanation: Next, explaining the ninth Dharma Master. The text is divided into three parts: first, marking the position and listing the names; second, distinguishing the differences in contemplation; and third, explaining the time division of practice. This is the first part.
Sutra: Abiding in the stage of compliance-acceptance.
Explanation: Below, the second part distinguishes the differences in contemplation. The text is divided into five parts: first, matching the stages of acceptance; second, performing contemplations that differentiate the grounds; third, distinguishing the acceptance and removal of obstacles; fourth, distinguishing the characteristics of contemplation practice; and fifth, establishing the differences in fruition. This is the first part. It refers to, in the compliance-acceptance, the superior power is able to gather, therefore it is said 'abiding in the stage of compliance-acceptance.'
Sutra: Practicing the Middle Way contemplation.
Explanation: The second is performing contemplations that differentiate the grounds. It refers to entering the contemplation of no-characteristics, being away from existence and non-existence, as well as permanence and severance, etc. Or relying on the contemplation of the twelve links of dependent origination, being away from severance and permanence, therefore it is called the Middle Way contemplation.
Sutra: Exhausting all afflictions of the cause and effect of accumulation in the three realms.
Explanation: The third is distinguishing the obstacles to be removed. 'Cause of accumulation' generally marks the three afflictions and karma, called Samudaya (the truth of the origin of suffering). 'Accumulated karma' separately explains the various karmas such as sins. 'All afflictions' separately explains the fundamental and secondary afflictions, etc. Or 'cause of accumulation' refers to the afflictions that initiate karma, 'all afflictions' refers to the afflictions that nourish karma.
Sutra: Contemplating neither existence nor non-existence, up to and without duality.
Explanation: The fourth is distinguishing the characteristics of contemplation practice. 'All' refers to the single flavor aspect of Tathata (suchness), which is the one aspect, called no-aspect. Therefore, the Infinite Meaning Sutra says: 'One aspect is no-aspect.' 'And without duality' concludes the above one aspect and no-aspect, all are without difference.
無有無等二相也。
經。證阿那含位。
釋曰。第五立果也。謂此地中。雖斷三界一切煩惱。而微細者。猶現在前。是取解深密等云。第七地來諸菩薩眾。猶起三界貪等煩惱。是故此中。立阿那含。阿那含者。翻為不還。據實六地菩薩。亦生欲界。如智度論。今一相配。故言不還。
經。復作九阿僧祇劫(至)一切佛土。
釋曰。第三修行時分。樂謂愿樂。謂於此地。九阿僧祇集中道觀。隨愿樂力。生諸佛土。
經。複次玄達菩薩。
釋曰。辨第十法師。文別有三。初標位列名。次入位時分。三常行三空下。辨觀差別。此即標名。玄謂玄遠。達即通達。遠至功用後邊。名之為玄。創入無生忍。名為達也。
經。十阿僧祇劫中修無生法樂忍。
釋曰。自下第二入位時分。文有五別。一入位分齊。二辨所滅分辨。三住身份齊。四具諸德。五立果。此即第一入位分齊。語五忍中。第四無生忍。有其三品。此即下品。此地菩薩十僧祇。修下無生忍。
經。滅三界習因業果。
釋曰。第二所滅分齊。於此位中。滅三界中業果細習。
經。住後身中。
釋曰。第三住身份齊。住分段生死中。最後一身。至第八地。即成變易報也。
經。無量功德
【現代漢語翻譯】 現代漢語譯本：沒有『有』和『無』這種對立的兩種相狀。
經文：證得阿那含（Anāgāmin，不還果）的果位。
解釋：這是第五個立果位。說的是在這個位次中，雖然斷除了三界（欲界、色界、無色界）的一切煩惱，但是微細的煩惱習氣仍然會顯現。就像《解深密經》等經中所說，第七地菩薩仍然會生起三界的貪愛等煩惱。因此，在這裡設立阿那含果位。阿那含，翻譯為『不還』。實際上，第六地菩薩也會生於欲界，如《智度論》所說。現在將兩者對應起來，所以說『不還』。
經文：又經過九阿僧祇劫（asaṃkhya-kalpa，無數大劫）的時間，到達一切佛土。
解釋：這是第三個修行的時間階段。『樂』指的是愿樂。說的是在這個位次上，用九阿僧祇劫的時間修習集中道觀，隨著愿樂的力量，化生到各個佛土。
經文：再者，玄達菩薩。
解釋：辨別第十位法師。文義上分為三個部分。首先是標明位次和列出名號，其次是進入位次的時間，第三是從『常行三空』開始，辨別觀行的差別。這裡是標明名號。『玄』指的是玄遠，『達』指的是通達。遠至功用的後邊，稱之為『玄』。初次進入無生忍（anutpattika-dharma-kṣānti），稱之為『達』。
經文：在十阿僧祇劫中修習無生法樂忍。
解釋：從下面開始是第二個進入位次的時間階段。文義上有五個區別。一是進入位次的分際，二是辨別所滅的差別，三是安住身體的分際，四是具足各種功德，五是建立果位。這裡是第一個進入位次的分際。在五忍（信忍、順忍、無生忍、如幻忍、寂滅忍）中，第四個無生忍有三種品級。這裡指的是下品。這個位次的菩薩用十阿僧祇劫的時間，修習下品的無生忍。
經文：滅除三界的習氣、因和果。
解釋：這是第二個所滅的分際。在這個位次中，滅除三界中的業果和細微的習氣。
經文：安住在後身中。
解釋：這是第三個安住身體的分際。安住在分段生死的最後一生中，到了第八地，就成就變易生死之報了。
經文：無量的功德
【English Translation】 English version: There are no two aspects of 'existence' and 'non-existence' as opposites.
Sutra: Attaining the position of Anāgāmin (non-returner).
Explanation: This is the fifth establishing of a fruition position. It means that in this position, although all afflictions of the Three Realms (desire realm, form realm, formless realm) have been severed, subtle habitual tendencies still manifest. As stated in the Saṃdhinirmocana Sūtra and others, Bodhisattvas of the seventh ground still give rise to afflictions such as greed in the Three Realms. Therefore, the Anāgāmin position is established here. Anāgāmin is translated as 'non-returner.' In reality, Bodhisattvas of the sixth ground also take birth in the desire realm, as stated in the Mahāprajñāpāramitopadeśa. Now, these are correlated, hence the term 'non-returner.'
Sutra: Again, after nine asaṃkhya-kalpas (innumerable great eons), reaching all Buddha lands.
Explanation: This is the third stage of practice in terms of time. 'Joy' refers to aspirational joy. It means that in this position, one cultivates the concentrated Middle Way contemplation for nine asaṃkhya-kalpas, and by the power of aspirational joy, is born in various Buddha lands.
Sutra: Furthermore, the Profoundly Penetrating Bodhisattva.
Explanation: Discriminating the tenth position of Dharma Master. The text is divided into three parts. First, it marks the position and lists the names; second, the time of entering the position; and third, starting from 'constantly practicing the three emptinesses,' it distinguishes the differences in contemplation. This is marking the name. 'Profound' refers to profound and distant, 'Penetrating' refers to thorough understanding. Reaching far to the end of the function is called 'Profound.' Initially entering the acceptance of non-origination (anutpattika-dharma-kṣānti) is called 'Penetrating.'
Sutra: Cultivating the joy of the acceptance of non-origination for ten asaṃkhya-kalpas.
Explanation: From below begins the second stage of entering the position in terms of time. There are five distinctions in the text. First, the boundary of entering the position; second, distinguishing what is extinguished; third, the boundary of abiding in the body; fourth, possessing all virtues; and fifth, establishing the fruition. This is the first, the boundary of entering the position. Among the five acceptances (faith acceptance, compliant acceptance, non-origination acceptance, illusion-like acceptance, and quiescent acceptance), the fourth, non-origination acceptance, has three grades. This refers to the lower grade. Bodhisattvas of this ground cultivate the lower grade of non-origination acceptance for ten asaṃkhya-kalpas.
Sutra: Extinguishing the habitual tendencies, causes, and effects of the Three Realms.
Explanation: This is the second, the boundary of what is extinguished. In this position, one extinguishes the karmic effects and subtle habitual tendencies in the Three Realms.
Sutra: Abiding in the last body.
Explanation: This is the third, the boundary of abiding in the body. Abiding in the last life of segmented birth and death; upon reaching the eighth ground, one achieves the reward of transformational birth and death.
Sutra: Immeasurable merits.
(至)皆滿足。
釋曰。第四顯具諸德。謂六神通。盡無生智。乃至五分法身。悉皆具足。如是諸德。皆如上說。
經。住第十地(至)梵天位。
釋曰。第五立果也。謂十三法師中。住第十法師位。於四果中。第四果也。梵天位者。梵者凈也。已住清凈行位故。
經。常修三空(至)弘化法藏。
釋曰。第三辨觀差別。謂此地中。空等三昧。已得圓滿。具足百萬三昧。又以如來修多羅藏等三藏聖教。弘化眾生。
經。複次等覺者。
釋曰。次辨第十一法師。文別有三。初標位列名。次辨觀差別。后千阿僧祇下。修行時分。此即初也。者謂假者。謂第八地。於一切或時。真俗雙觀。名等覺者。
經。住無生忍中。
釋曰。自下第二辨觀差別。文別有三。初明有無觀。次辨十力觀。后顯登位差別。前中有二。初配屬忍位。后正明有無觀。此即初也。謂於三品無生忍中。住中品忍也。
經。觀心心寂滅(至)無知知。
釋曰。第二辨有無觀。文別有三。初別釋有無。次合釋有無。后雙結有無。前中有二。初寂而常用。後用而常寂。此即初也。此地中。觀心心寂滅者。唸唸皆空故。心心寂滅。此顯常寂靜義。言無相相無身身無知知者。顯常用義。謂常
【現代漢語翻譯】 現代漢語譯本：(至)皆滿足。
釋曰。第四顯具諸德。謂六神通（Liù Shéntōng，六種神通）。盡無生智（Jìn Wúshēng Zhì，證得無生之智慧）。乃至五分法身（Wǔ Fēn Fǎshēn，五種功德聚成的法身）。悉皆具足。如是諸德。皆如上說。
經。住第十地（Zhù Dì Shí Dì，安住于第十菩薩階位）(至)梵天位（Fàntiān Wèi，梵天所居之位）。
釋曰。第五立果也。謂十三法師中。住第十法師位。於四果中。第四果也。梵天位者。梵者凈也。已住清凈行位故。
經。常修三空（Cháng Xiū Sān Kōng，經常修習三種空性）(至)弘化法藏（Hónghuà Fǎzàng，弘揚佛法寶藏）。
釋曰。第三辨觀差別。謂此地中。空等三昧（Kōng Děng Sānmèi，空性等禪定）。已得圓滿。具足百萬三昧。又以如來修多羅藏（Rúlái Xiūduōluó Zàng，如來所說的經藏）等三藏聖教。弘化眾生。
經。複次等覺者（Fùcì Děngjué Zhě，再次，等覺菩薩）。
釋曰。次辨第十一法師。文別有三。初標位列名。次辨觀差別。后千阿僧祇下。修行時分。此即初也。者謂假者。謂第八地。於一切或時。真俗雙觀。名等覺者。
經。住無生忍中（Zhù Wúshēng Rěn Zhōng，安住于無生法忍之中）。
釋曰。自下第二辨觀差別。文別有三。初明有無觀。次辨十力觀。后顯登位差別。前中有二。初配屬忍位。后正明有無觀。此即初也。謂於三品無生忍中。住中品忍也。
經。觀心心寂滅（Guān Xīn Xīn Jímiè，觀照心念寂滅）(至)無知知（Wú Zhī Zhī，無知之知）。
釋曰。第二辨有無觀。文別有三。初別釋有無。次合釋有無。后雙結有無。前中有二。初寂而常用。後用而常寂。此即初也。此地中。觀心心寂滅者。唸唸皆空故。心心寂滅。此顯常寂靜義。言無相相無身身無知知者。顯常用義。謂常
English version: (To) all are fulfilled.
Explanation: The fourth reveals the possession of all virtues, namely the six supernormal powers (Liù Shéntōng), the exhaustion of the wisdom of non-origination (Jìn Wúshēng Zhì), and even the fivefold Dharma body (Wǔ Fēn Fǎshēn). All such virtues are as described above.
Sutra: Abiding in the Tenth Ground (Zhù Dì Shí Dì) (to) the position of Brahma (Fàntiān Wèi).
Explanation: The fifth establishes the fruit. Among the thirteen Dharma masters, it refers to abiding in the position of the tenth Dharma master. Among the four fruits, it is the fourth fruit. The position of Brahma means Brahma is purity. It is because one already dwells in the position of pure conduct.
Sutra: Constantly cultivating the three emptinesses (Cháng Xiū Sān Kōng) (to) propagating and transforming the Dharma treasury (Hónghuà Fǎzàng).
Explanation: The third distinguishes the differences in contemplation. It means that in this ground, the samadhis of emptiness, etc. (Kōng Děng Sānmèi) have been perfected, possessing a million samadhis. Moreover, one propagates and transforms sentient beings with the Threefold Sacred Teachings, such as the Sutra Pitaka of the Tathagata (Rúlái Xiūduōluó Zàng).
Sutra: Furthermore, the Equal Enlightenment One (Fùcì Děngjué Zhě).
Explanation: Next, it distinguishes the eleventh Dharma master. The text is divided into three parts. First, it marks the position and lists the name. Second, it distinguishes the differences in contemplation. Later, after 'thousands of asamkhyas', it refers to the time of practice. This is the first part. 'One' refers to the provisional, meaning the eighth ground. At all times, one simultaneously contemplates the true and the conventional, and is called the Equal Enlightenment One.
Sutra: Abiding in the non-origination forbearance (Zhù Wúshēng Rěn Zhōng).
Explanation: From here onwards, the second distinguishes the differences in contemplation. The text is divided into three parts. First, it clarifies the contemplation of existence and non-existence. Second, it distinguishes the contemplation of the ten powers. Later, it reveals the differences in ascending the positions. The former has two parts. First, it assigns it to the position of forbearance. Later, it directly clarifies the contemplation of existence and non-existence. This is the first part. It means that among the three grades of non-origination forbearance, one abides in the middle grade of forbearance.
Sutra: Contemplating the mind, the mind is extinguished (Guān Xīn Xīn Jímiè) (to) unknowing knowing (Wú Zhī Zhī).
Explanation: The second distinguishes the contemplation of existence and non-existence. The text is divided into three parts. First, it separately explains existence and non-existence. Second, it jointly explains existence and non-existence. Later, it doubly concludes existence and non-existence. The former has two parts. First, it is constantly tranquil yet always functioning. Later, it is always functioning yet constantly tranquil. This is the first part. In this ground, 'contemplating the mind, the mind is extinguished' means that because every thought is empty, the mind is extinguished. This reveals the meaning of constant tranquility. 'No form form, no body body, no knowing knowing' reveals the meaning of constant function. It means constant
【English Translation】 English version: (To) all are fulfilled.
Explanation: The fourth reveals the possession of all virtues, namely the six supernormal powers (Liù Shéntōng), the exhaustion of the wisdom of non-origination (Jìn Wúshēng Zhì), and even the fivefold Dharma body (Wǔ Fēn Fǎshēn). All such virtues are as described above.
Sutra: Abiding in the Tenth Ground (Zhù Dì Shí Dì) (to) the position of Brahma (Fàntiān Wèi).
Explanation: The fifth establishes the fruit. Among the thirteen Dharma masters, it refers to abiding in the position of the tenth Dharma master. Among the four fruits, it is the fourth fruit. The position of Brahma means Brahma is purity. It is because one already dwells in the position of pure conduct.
Sutra: Constantly cultivating the three emptinesses (Cháng Xiū Sān Kōng) (to) propagating and transforming the Dharma treasury (Hónghuà Fǎzàng).
Explanation: The third distinguishes the differences in contemplation. It means that in this ground, the samadhis of emptiness, etc. (Kōng Děng Sānmèi) have been perfected, possessing a million samadhis. Moreover, one propagates and transforms sentient beings with the Threefold Sacred Teachings, such as the Sutra Pitaka of the Tathagata (Rúlái Xiūduōluó Zàng).
Sutra: Furthermore, the Equal Enlightenment One (Fùcì Děngjué Zhě).
Explanation: Next, it distinguishes the eleventh Dharma master. The text is divided into three parts. First, it marks the position and lists the name. Second, it distinguishes the differences in contemplation. Later, after 'thousands of asamkhyas', it refers to the time of practice. This is the first part. 'One' refers to the provisional, meaning the eighth ground. At all times, one simultaneously contemplates the true and the conventional, and is called the Equal Enlightenment One.
Sutra: Abiding in the non-origination forbearance (Zhù Wúshēng Rěn Zhōng).
Explanation: From here onwards, the second distinguishes the differences in contemplation. The text is divided into three parts. First, it clarifies the contemplation of existence and non-existence. Second, it distinguishes the contemplation of the ten powers. Later, it reveals the differences in ascending the positions. The former has two parts. First, it assigns it to the position of forbearance. Later, it directly clarifies the contemplation of existence and non-existence. This is the first part. It means that among the three grades of non-origination forbearance, one abides in the middle grade of forbearance.
Sutra: Contemplating the mind, the mind is extinguished (Guān Xīn Xīn Jímiè) (to) unknowing knowing (Wú Zhī Zhī).
Explanation: The second distinguishes the contemplation of existence and non-existence. The text is divided into three parts. First, it separately explains existence and non-existence. Second, it jointly explains existence and non-existence. Later, it doubly concludes existence and non-existence. The former has two parts. First, it is constantly tranquil yet always functioning. Later, it is always functioning yet constantly tranquil. This is the first part. In this ground, 'contemplating the mind, the mind is extinguished' means that because every thought is empty, the mind is extinguished. This reveals the meaning of constant tranquility. 'No form form, no body body, no knowing knowing' reveals the meaning of constant function. It means constant
寂故離一切相。而依俗故示現無相。似常空寂故色身。而依俗故常用色身。以常寂故無知。而依故恒能照。
經。而用心(至)無住之住。
釋曰。第二用而常寂。初之二句。顯其有用。惔怕已下。顯常寂義(有本任於無任之任者謬)。
經。在有(至)常萬化。
釋曰。第二合釋有無。言在有常修空者。釋上用而常寂。處空常萬化者。釋上寂而常用。
經。雙照一切法故。
釋曰。第三雙結。謂俗不離真。寂而常用。真不離俗。用而常寂。
經。知是處非處。乃至一切智。十力觀故。
釋曰。第二明十力觀。謂此位中。學十力觀。舉初后二。顯中間八合。有十力觀。十力差別。義如別章。
經。而能發摩訶羅伽位。化一切國土(有本無登字)。
釋曰。第三登位差別。摩訶羅伽。若依本記。翻為大聖。即佛法之大將。或云無功用位。或翻大力。或翻龍象。
經。千阿僧祇劫(至)見佛三昧。
釋曰。第三修行時分。此結住自位經爾所劫。從此以後。功難成故。時分漸多。
經。複次慧光神變者。
釋曰。次辨第十二法師。文別有三。初標位列名。次辨觀差別。后萬阿僧祇下。明入位時分。此即初也。謂第九地四無礙智。化
【現代漢語翻譯】 現代漢語譯本 因為體性寂靜，所以遠離一切相。但爲了適應世俗，所以示現無相。雖然看似恒常空寂，所以有色身，但爲了適應世俗，所以恒常運用色身。因為恒常寂靜，所以沒有分別知，但爲了適應世俗，所以恒常能夠照見。
經文：而用心（至）無住之住。
解釋：第二，運用而恒常寂靜。最初的兩句，顯示其作用。『惔怕』以下，顯示恒常寂靜的意義（有的版本將『任於無任之任』理解為謬誤）。
經文：在有（至）常萬化。
解釋：第二，合併解釋有和無。『言在有常修空者』，解釋上面所說的『用而常寂』。『處空常萬化者』，解釋上面所說的『寂而常用』。
經文：雙照一切法故。
解釋：第三，雙重總結。意思是世俗不離真諦，寂靜而能起用。真諦不離世俗，起用而能常保寂靜。
經文：知是處非處，乃至一切智，十力觀故。
解釋：第二，闡明十力觀。意思是說，在這個位次中，學習十力觀。列舉最初和最後兩種，顯示中間八種合在一起。具有十力觀，十力的差別，意義如同其他章節所述。
經文：而能發摩訶羅伽位（Maharoga，大聖位），化一切國土（有的版本沒有『登』字）。
解釋：第三，闡明登位的差別。摩訶羅伽（Maharoga），如果依據本記，翻譯為大聖（Mahasattva），即佛法中的大將。或者說是無功用位，或者翻譯為大力，或者翻譯為龍象。
經文：千阿僧祇劫（asamkhya kalpa，無數劫）（至）見佛三昧（Buddha-samadhi，見佛禪定）。
解釋：第三，闡明修行的時間。這裡總結說安住在這個位次經歷如此多的劫數。從這以後，功德難以成就，所以時間逐漸增多。
經文：複次慧光神變者。
解釋：接下來辨析第十二位法師。文義上分為三部分。首先標明位次並列出名號，其次辨析觀行的差別，最後在『萬阿僧祇』之後，闡明入位的時間。這裡是第一部分。指的是第九地四無礙智的化現。
【English Translation】 English version Because of its inherent quiescence, it is apart from all forms. Yet, in accordance with convention, it manifests as formless. Though seemingly eternally empty and still, hence the colored body, yet in accordance with convention, it constantly utilizes the colored body. Because of constant quiescence, there is no discriminating knowledge, yet in accordance with convention, it is constantly able to illuminate.
Sutra: 'And using the mind (to) the dwelling of non-dwelling.'
Explanation: Second, utilizing while constantly quiescent. The first two sentences reveal its function. 'Tanpa' and below reveal the meaning of constant quiescence (some versions consider 'relying on non-reliance' as erroneous).
Sutra: 'Being in existence (to) constantly myriad transformations.'
Explanation: Second, combining explanations of existence and non-existence. 'Saying being in existence constantly cultivates emptiness' explains the above 'utilizing while constantly quiescent.' 'Dwelling in emptiness constantly myriad transformations' explains the above 'quiescent while constantly utilizing.'
Sutra: 'Because of illuminating all dharmas in pairs.'
Explanation: Third, a dual conclusion. Meaning conventional truth is not apart from ultimate truth, quiescent yet able to function. Ultimate truth is not apart from conventional truth, utilizing yet able to maintain quiescence.
Sutra: 'Knowing what is the proper place and improper place, up to all wisdom, because of the Ten Powers of Observation.'
Explanation: Second, elucidating the Ten Powers of Observation. Meaning in this position, one learns the Ten Powers of Observation. Listing the first and last two reveals the eight in between combined. Possessing the Ten Powers of Observation, the differences of the Ten Powers, the meaning is as described in other chapters.
Sutra: 'And able to develop the Maharoga (Maharoga, Great Sage) position, transforming all lands (some versions lack the word 'ascend').'
Explanation: Third, elucidating the differences in ascending positions. Maharoga (Maharoga), according to the original record, is translated as Great Sage (Mahasattva), that is, the great general of the Buddha Dharma. Or it is said to be the position of no effort, or translated as great strength, or translated as dragon elephant.
Sutra: 'Thousands of asamkhya kalpas (asamkhya kalpa, countless eons) (to) seeing the Buddha-samadhi (Buddha-samadhi, Buddha contemplation).'
Explanation: Third, elucidating the time of practice. This concludes that dwelling in one's own position experiences so many kalpas. From then on, merit is difficult to achieve, so the time gradually increases.
Sutra: 'Furthermore, the light of wisdom and spiritual transformation.'
Explanation: Next, distinguishing the twelfth Dharma Master. The text is divided into three parts. First, it marks the position and lists the names, second, it distinguishes the differences in contemplation, and finally, after 'ten thousand asamkhya', it elucidates the time of entering the position. This is the first part. It refers to the manifestation of the ninth ground's four unimpeded wisdoms.
諸有情。或起六神通。名為慧光及神變者。
經。住上上無生忍。
釋曰。自下第二辨觀差別。文有四節。一配忍三品。二明滅心心相。三四眼見法觀。四生凈土。此即第一配忍三位。謂無生忍有其三品。此即上品。而言上上者。前上是勝義。後上順品數。謂此第九地。得四辨等。故言勝也。
經。滅心心相。
釋曰。第二明滅心相。於此位中。除滅心心有執相故。名言勝也滅心心相。有說滅見分相分二相。故言滅心心相。今解。滅心自性。名為滅心。若滅心上差別。名滅心相。
經。法眼見一切法三眼色空見。
釋曰。第三四眼觀門。謂法眼見一切法病藥等種種別相。三眼見色空者。謂肉眼見粗色。天眼見粗細。慧眼見色空。據實慧眼觀諸法空。今對肉天二眼。故但說見色空也。若依本記。法眼見一切真如也。余如前說。
經。以大願力。常生一切凈土。
釋曰。第四常生凈土。
經。萬阿僧祇(至)佛華三昧。
釋曰。第三入位時分。薄伽梵位。此云世尊。具諸德故。亦說九地名世尊。佛華三昧亦復如是。似佛定故。名為佛華。
經。複次觀佛菩薩。
釋曰。次辨第十三法師。文別有四。一標位列名。二登住時分。三善男子下。諸位
【現代漢語翻譯】 現代漢語譯本 諸位有情，如果生起六神通（Abhijñā，超自然能力），這被稱為慧光和神變。
經文：安住于上上無生忍（Anutpattika-dharma-ksanti，對事物不生不滅的真理的最高層次的接受）。
解釋：下面第二部分辨別觀行的差別。文章分為四個小節：一是將忍辱分為三品，二是闡明滅心心相，三是用四眼見法觀，四是往生凈土。這裡是第一部分，將忍辱分為三個層次。所謂無生忍有上、中、下三品，這裡指的是上品。說『上上』，前一個『上』是勝義（Paramārtha，最高真理），后一個『上』是順著品數。意思是說，這第九地菩薩，得到四無礙辯才等等，所以說是殊勝的。
經文：滅心心相。
解釋：第二部分闡明滅心相。在這個位次中，因為除滅心還有執著的相，所以說『名言勝』。滅心心相，有人說是滅見分和相分二種相。現在解釋為，滅心自性，叫做滅心；如果滅心上的差別，叫做滅心相。
經文：法眼見一切法，三眼見色空。
解釋：第三部分是四眼觀門。所謂法眼（Dharma-cakṣus，能見諸法實相的智慧之眼）見一切法的病藥等等種種差別之相；三眼見色空，是指肉眼見粗色，天眼（Divya-cakṣus，天眼通）見粗細色，慧眼（Prajñā-cakṣus，能見諸法皆空的智慧之眼）見色空。實際上，慧眼觀察諸法皆空。現在對照肉眼和天眼，所以只說見色空。如果按照《本記》的說法，法眼見一切真如（Tathātā，事物的真實本性）。其餘的如同前面所說。
經文：以大願力，常生一切凈土。
解釋：第四部分是常生凈土。
經文：萬阿僧祇（Asaṃkhya，無數）...佛華三昧（Buddha-puṣpa-samādhi，如佛之華般莊嚴的三昧）。
解釋：第三部分是入位的時間。薄伽梵位（Bhagavat，世尊），這裡的意思是世尊，因為具足各種功德。也有說第九地叫做世尊。佛華三昧也是這樣，類似佛的禪定，所以叫做佛華。
經文：再次觀想佛菩薩。
解釋：下面辨別第十三位法師。文章分為四個部分：一是標明位次和列出名稱，二是登住的時間，三是善男子以下，各個位次。
【English Translation】 English version Those sentient beings who develop the six supernormal powers (Abhijñā), are known as 'wisdom light' and 'divine transformation'.
Sutra: Abiding in the supreme Anutpattika-dharma-ksanti (the highest level of acceptance of the truth of the non-arising and non-ceasing of things).
Explanation: The second part below distinguishes the differences in contemplation. The text has four sections: first, it classifies forbearance into three grades; second, it clarifies the cessation of mind and mental phenomena; third, it uses the four eyes to view the Dharma; and fourth, it is about being reborn in pure lands. This is the first part, classifying forbearance into three levels. The so-called Anutpattika-dharma-ksanti has three grades: superior, middle, and inferior, and this refers to the superior grade. Saying 'supreme', the first 'supreme' is Paramārtha (ultimate truth), and the second 'supreme' follows the number of grades. It means that this ninth-ground Bodhisattva obtains the four unimpeded eloquence, etc., so it is said to be supreme.
Sutra: Cessation of mind and mental phenomena.
Explanation: The second part clarifies the cessation of mind phenomena. In this position, because there are still clinging aspects when eliminating the mind, it is said to be 'superior in expression'. Cessation of mind and mental phenomena, some say it is the cessation of the two aspects of the seeing-portion and the object-portion. Now it is explained as, the cessation of the mind's self-nature is called the cessation of mind; if there are differences on the cessation of mind, it is called the cessation of mental phenomena.
Sutra: The Dharma-cakṣus (Dharma-eye) sees all dharmas, the three eyes see form and emptiness.
Explanation: The third part is the contemplation through the four eyes. The so-called Dharma-cakṣus (the eye of wisdom that can see the true nature of all dharmas) sees all the different aspects of dharmas, such as diseases and medicines; the three eyes see form and emptiness, which means the physical eye sees coarse form, the Divya-cakṣus (heavenly eye) sees coarse and fine forms, and the Prajñā-cakṣus (eye of wisdom that can see that all dharmas are empty) sees form and emptiness. In reality, the Prajñā-cakṣus observes that all dharmas are empty. Now, in contrast to the physical eye and the heavenly eye, it is only said to see form and emptiness. If according to the 'Original Record', the Dharma-cakṣus sees all Tathātā (the true nature of things). The rest is as mentioned before.
Sutra: With great vows, constantly being reborn in all pure lands.
Explanation: The fourth part is about constantly being reborn in pure lands.
Sutra: Ten thousand Asaṃkhya (innumerable)... Buddha-puṣpa-samādhi (the samadhi as magnificent as the Buddha's flower).
Explanation: The third part is the time of entering the position. Bhagavat (World Honored One), here it means the World Honored One, because it is complete with all kinds of merits. It is also said that the ninth ground is called the World Honored One. The Buddha-puṣpa-samādhi is also like this, similar to the Buddha's samadhi, so it is called Buddha-puṣpa.
Sutra: Again, contemplate the Buddhas and Bodhisattvas.
Explanation: Below distinguishes the thirteenth-level Dharma master. The text is divided into four parts: first, it marks the position and lists the names; second, it is the time of ascending and abiding; third, from 'good man' onwards, the various positions.
相對辨差別相。四常修下。明入位住定。此即第一標位列名。謂此位中。二種觀佛。一眼見者。唯他受用。二定心見。通觀三身。
經。住寂滅忍者(至)住金剛臺。
釋曰。第二登位時分。文有四節。一配五忍。二逕時分齊。三辨所修德。四顯登住位。言住寂滅忍者。配五忍位。謂寂滅忍。自有二種。一者下品。二者上品。今第十地。即是第五寂滅忍中。位下品忍也。言從始至逕百萬阿僧祇劫者。總計從習種性。至灌頂忍。逕百萬阿僧祇劫也。言修百萬阿僧祇劫功德者。辨所修德量。言登一切法解脫者。就當得位。即是妙覺。住金剛臺者。金剛三昧。正明等覺如來。或可解脫自有兩種。一者等覺。二者妙覺。今此金剛雖非妙覺解脫果攝。而成等覺解脫。故名登一切法解脫。
經。善男子(至)一切煩惱。
釋曰。自下第三諸位相對。辨差別相。文別有五。一伏斷差別。二信見差別。三頓漸差別。四常無常異。五等無等異。此即第一伏斷差別。文別有二。先伏。后斷。此即伏也。謂從習忍。至頂三昧。皆名為伏一切煩惱者。伏義寬故。通名為伏。依本記云。皆名伏者。從十信至金剛末。斷阿賴耶識。一剎那在。故說為伏一切煩惱。廣說如彼。
經。而無相信(至)照第一義諦。
【現代漢語翻譯】 現代漢語譯本： 相對辨別差別相。四常修下。明入位住定。此即第一標位列名。謂此位中，二種觀佛。一眼見者，唯他受用。二定心見，通觀三身。
經：住寂滅忍者（至）住金剛臺。
釋曰：第二登位時分。文有四節。一配五忍。二逕時分齊。三辨所修德。四顯登住位。言『住寂滅忍者』，配五忍位。謂寂滅忍，自有二種。一者下品，二者上品。今第十地，即是第五寂滅忍中，位下品忍也。言『從始至逕百萬阿僧祇劫者』，總計從習種性，至灌頂忍，逕百萬阿僧祇劫也。言『修百萬阿僧祇劫功德者』，辨所修德量。言『登一切法解脫者』，就當得位，即是妙覺。住金剛臺者，金剛三昧，正明等覺如來。或可解脫自有兩種。一者等覺，二者妙覺。今此金剛雖非妙覺解脫果攝，而成等覺解脫。故名登一切法解脫。
經：善男子（至）一切煩惱。
釋曰：自下第三諸位相對，辨差別相。文別有五。一伏斷差別。二信見差別。三頓漸差別。四常無常異。五等無等異。此即第一伏斷差別。文別有二。先伏，后斷。此即伏也。謂從習忍，至頂三昧，皆名為『伏一切煩惱者』，伏義寬故，通名為伏。依本記云，『皆名伏者』，從十信至金剛末，斷阿賴耶識（ālaya-vijñāna，藏識）。一剎那在，故說為伏一切煩惱。廣說如彼。
經：而無相信（至）照第一義諦。
【English Translation】 English version: Relatively distinguishing different characteristics. The following discusses the four constant practices, clarifying the entry into position and dwelling in stability. This is the first to mark the position and list the names. It means that in this position, there are two ways of observing the Buddha. One is seeing with the eyes, which is only for the benefit of others. The other is seeing with a concentrated mind, which allows one to observe the three bodies (trikāya) universally.
Sūtra: 'Dwelling in the patience of extinction (up to) dwelling on the Vajra Throne.'
Commentary: The second section concerns the time of ascending to the position. The text has four parts: 1. Matching with the five patiences (pañca-kṣānti); 2. Directly stating the time limit; 3. Distinguishing the virtues cultivated; 4. Revealing the position attained. The phrase 'dwelling in the patience of extinction' corresponds to the five patiences. The patience of extinction has two types: one is inferior, and the other is superior. The tenth ground (bhūmi) is the inferior patience within the fifth patience of extinction. The phrase 'from the beginning to passing through a million asaṃkhya kalpas (asaṃkhya-kalpa, 無數劫)' refers to the total time from the seed of habit to the patience of empowerment, passing through a million asaṃkhya kalpas. The phrase 'cultivating the merits of a million asaṃkhya kalpas' distinguishes the amount of virtue cultivated. The phrase 'attaining liberation from all dharmas' refers to the position to be attained, which is the Wonderful Enlightenment (妙覺, myao-jue). 'Dwelling on the Vajra Throne' refers to the Vajra Samādhi (金剛三昧, jīn-gāng sān-mèi), which clearly indicates the Thus Come One (Tathāgata, 如來, rú-lái) of Equal Enlightenment (等覺, děng-jue). Or, liberation can be understood as having two types: one is Equal Enlightenment, and the other is Wonderful Enlightenment. Although this Vajra is not included in the fruit of Wonderful Enlightenment liberation, it achieves Equal Enlightenment liberation. Therefore, it is called attaining liberation from all dharmas.
Sūtra: 'Good man (up to) all afflictions (kleśa).'
Commentary: From here onwards, the third section compares the various positions to distinguish their differences. The text has five distinctions: 1. Differences in subduing and severing; 2. Differences in faith and seeing; 3. Differences in sudden and gradual; 4. Differences in constant and impermanent; 5. Differences in equal and unequal. This is the first distinction, the difference between subduing and severing. The text has two parts: first subduing, then severing. This is about subduing. From the patience of habit to the peak samādhi, all are called 'subduing all afflictions.' The meaning of subduing is broad, so it is generally called subduing. According to the original record, 'all are called subduing' because from the ten faiths to the end of the Vajra, the ālaya-vijñāna (藏識, store consciousness) is severed. It exists for a moment, so it is said to be subduing all afflictions. The detailed explanation is as described there.
Sūtra: 'Without mutual faith (up to) illuminating the supreme truth (paramārtha-satya).'
釋曰。此顯第二斷義狹故。初地已上無漏信位。方能欲斷。言無相者。即是無漏也。無有漏相。故名無相。謂無相信。為無間道。斷滅一切煩惱。生解脫道。照見第一義諦。
經。不名為見。所謂見者。是薩婆若。
釋曰。第二信見差別。文別有二。初正釋信見。后引說證成。此即初也。除佛已前。但說為信。不名為見。所謂見者。是一切智。
經。是故(至)不見不覺(有本云。唯佛所知者謬)。
釋曰。第二引說證成。知見覺三。異名同體。雖通因果。皆得此名。今從勝說。故唯在果。
經。唯佛頓解。不名為信。漸漸伏者。
釋曰。第三漸頓差別。唯佛頓解。不名為信。漸漸伏者。所以者何。頓斷一切二障盡故。但名為見。不名信者。亦不名為漸漸伏者。
經。慧雖起滅(至)無生無滅。
釋曰。第四常無常異。或可無礙。與解脫異。即依此文。自有兩釋。一真諦三藏立如是義。佛果功德。菩提涅槃。皆無生滅。故通伏難。以三宗義。謂外難云。無間道時。慧有生滅。如何能生無生滅智。故作此言。金剛時慧雖有生滅。能證知無生滅理。由斯勝慧。證理深故。此心若滅。便能證得累盡涅槃。亦能證得無生無滅。常住菩提。故前經言。薩云若覺非有非無。湛
【現代漢語翻譯】 現代漢語譯本：
釋曰：此句顯明第二種斷義的範圍狹窄。只有初地以上的無漏信位，才能發起斷除煩惱的意願。所說的『無相』，就是指無漏。因為沒有有漏之相，所以稱為『無相』。意思是說，以無漏的相信作為無間道，斷滅一切煩惱，生起解脫道，照見第一義諦。
經：不名為見，所謂見者，是薩婆若（Sarvajna，一切智）。
釋曰：第二部分講信和見的差別，從文義上可分為兩點。首先是正式解釋信和見，然後引用經文來證明。這裡是第一點。除了佛以外，只能說是信，不能說是見。所說的見，就是一切智。
經：是故（至）不見不覺（有版本說『唯佛所知』是錯誤的）。
釋曰：第二點是引用經文來證明。知、見、覺這三個詞，雖然名稱不同，但本體是相同的。雖然在因和果上都可以通用，得到這些名稱，但現在是從殊勝的角度來說，所以只在果位上使用。
經：唯佛頓解，不名為信，漸漸伏者。
釋曰：第三點是漸悟和頓悟的差別。只有佛是頓悟，不能稱之為信。漸漸降伏煩惱的人，又是什麼原因呢？因為頓悟能斷除一切二障（煩惱障和所知障），所以只稱為見，不稱為信。也不稱為漸漸降伏煩惱的人。
經：慧雖起滅（至）無生無滅。
釋曰：第四點是常與無常的差異，或者說無礙與解脫的差異。根據這段經文，有兩種解釋。第一種是真諦三藏所立的義理，認為佛果的功德，菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）都是無生滅的，所以可以解釋之前的疑問。用三宗的義理來說，外人會質疑說，在無間道的時候，智慧是有生滅的，如何能生出無生滅的智慧？所以才這樣說，金剛喻定時的智慧雖然有生滅，但能證知無生滅的道理。由於這種殊勝的智慧，證悟的道理很深，所以這個心如果滅了，就能證得煩惱斷盡的涅槃，也能證得無生無滅、常住的菩提。所以前面的經文說，薩云若（Sarvajna，一切智）的覺悟，非有非無，湛然寂靜。
【English Translation】 English version:
Explanation: This clarifies that the second meaning of 'severance' is narrow. Only those with the 'non-outflow' (anāsrava) faith-position (śraddhā-sthāna) of the first Bhūmi (stage of a Bodhisattva) or higher can aspire to sever afflictions. 'Without characteristics' (animitta) refers to the 'non-outflow' state, as it lacks the characteristics of 'outflows' (āsrava). This means using 'non-outflow' faith as the 'path of immediate consequence' (anantarya-mārga) to sever all afflictions, generate the 'path of liberation' (vimukti-mārga), and illuminate the ultimate truth (paramārtha-satya).
Sutra: It is not called 'seeing'. What is called 'seeing' is Sarvajna (all-knowing).
Explanation: The second part discusses the difference between faith and seeing, which can be divided into two points in terms of meaning. First, it formally explains faith and seeing, and then quotes scriptures to prove it. This is the first point. Except for the Buddha, it can only be called faith, not seeing. What is called seeing is Sarvajna (all-knowing).
Sutra: Therefore (up to) 'not seeing, not perceiving' (some versions say 'only known by the Buddha', which is incorrect).
Explanation: The second point is to quote scriptures to prove it. 'Knowing', 'seeing', and 'perceiving' are different names for the same entity. Although they can be used in both cause and effect, and obtain these names, now it is from a superior perspective, so it is only used in the fruition stage.
Sutra: Only the Buddha attains sudden understanding, which is not called faith; those who gradually subdue...
Explanation: The third point is the difference between gradual and sudden enlightenment. Only the Buddha has sudden enlightenment, which cannot be called faith. What is the reason for those who gradually subdue afflictions? Because sudden enlightenment can cut off all two obscurations (klesha-avarana, the obscuration of afflictions, and jneya-avarana, the obscuration of knowledge), so it is only called seeing, not faith. Nor is it called those who gradually subdue afflictions.
Sutra: Although wisdom arises and ceases (up to) without arising and without ceasing.
Explanation: The fourth point is the difference between permanence and impermanence, or the difference between unobstructedness and liberation. According to this passage, there are two interpretations. The first is the doctrine established by Paramārtha, who believes that the merits of the Buddha's fruition, Bodhi (enlightenment) and Nirvana (extinction), are without arising and ceasing, so the previous questions can be explained. In terms of the doctrines of the three schools, outsiders will question, how can wisdom with arising and ceasing at the time of the 'path of immediate consequence' (anantarya-mārga) generate wisdom without arising and ceasing? That's why it is said that although the wisdom at the time of the Vajra-like Samadhi has arising and ceasing, it can realize the principle of no arising and no ceasing. Because of this superior wisdom, the realized principle is very profound, so if this mind ceases, it can realize Nirvana (extinction) where afflictions are exhausted, and can also realize Bodhi (enlightenment) that is without arising and without ceasing, and is permanent. Therefore, the previous sutra said that the enlightenment of Sarvajna (all-knowing) is neither existent nor non-existent, and is serenely tranquil.
然清凈。常住不變。同真際。等法性。二慈恩三藏。作如是說。金剛時慧雖有生滅。而能證解無生滅理。故能證得果盡涅槃。亦能證得常住法大菩提也。前經所說常住不變者。就勝說故。且說實相。而非觀照。
經。入理盡金剛三昧(至)等無等等。
釋曰。第五等無等異。或可無間與解脫異。文別有三。初法。次喻。后合。此即法說。謂入理盡金剛三昧。清凈無染。同道后真如際等。于道前法性真如也。言而未能等無等等者。謂佛世尊下不及故。名為無等。與諸佛齊。故名為等。金剛已還無能等。無等等也。
經。譬如有人(至)無不斯了。
釋曰。第二舉喻。可知。
經。住理盡三昧。亦復如是。
釋曰。第三合喻。應知。
經。常修一切(至)佛慧三昧。
釋曰。第四入位住定。謂此位中。一切六度。及四攝等。行已滿足。具功德藏。入婆伽度。住佛慧三昧。梵音婆伽度。此云世尊。即十號中之一位也。住此位中。觀三身三昧。方得圓滿。
經。善男子如是(至)等無有果。
釋曰。就依請正說十三法師。文別有三。初標。次善男子下。別釋。后善男子下。結嘆。上來已釋兩段訖。此即第三結嘆勝德與佛無異。
經。佛告波斯(至)般若
【現代漢語翻譯】 現代漢語譯本：
然後是清凈的，常住不變的，等同於真際（宇宙的真實邊界），等同於法性（佛法的本質）。二慈恩三藏（玄奘法師）這樣說：金剛時的智慧雖然有生滅，但能證悟理解不生不滅的道理，所以能證得果盡涅槃（證得果位的終結，進入涅槃），也能證得常住法大菩提（永恒不變的佛法，偉大的覺悟）。前面經文所說的常住不變，是從殊勝的角度來說的，只是說了實相（事物的真實面貌），而不是觀照（通過冥想觀察）。
經文：進入理盡金剛三昧（至）等無等等。
解釋：第五個『等無等異』，或許是無間（沒有間隔）與解脫（從束縛中解脫）的差異。文句分別有三個部分：首先是法（佛法），其次是比喻，最後是總結。這裡是法說，說的是進入理盡金剛三昧，清凈沒有污染，等同於證道后的真如際，等同於證道前的法性真如。說到『未能等無等等』，是因為佛世尊（釋迦牟尼佛）之下沒有人能及，所以稱為『無等』。與諸佛相等，所以稱為『等』。金剛位以下沒有人能等同，所以是『無等等』。
經文：譬如有人（至）無不斯了。
解釋：第二部分是舉例說明，容易理解。
經文：住理盡三昧，亦復如是。
解釋：第三部分是總結比喻，應該明白。
經文：常修一切（至）佛慧三昧。
解釋：第四部分是進入果位，安住于禪定。說的是在這個果位中，一切六度（佈施、持戒、忍辱、精進、禪定、智慧）以及四攝（佈施、愛語、利行、同事）等修行已經圓滿，具備功德寶藏，進入婆伽度（世尊），安住于佛慧三昧（佛的智慧禪定）。梵語婆伽度，這裡翻譯為世尊，是如來十號（佛的十種稱號）中的一個。安住在這個果位中，觀想三身三昧（法身、報身、應身），才能圓滿。
經文：善男子如是（至）等無有果。
解釋：就依靠請問，正確闡述十三位法師。文句分別有三個部分：首先是標示，其次是『善男子』以下，分別解釋，最後是『善男子』以下，總結讚歎。上面已經解釋了兩段完畢，這裡是第三段，總結讚歎殊勝的功德，與佛沒有差別。
經文：佛告波斯（至）般若 English version:
Then there is purity, permanence, and immutability, being equal to the Real Limit (the true boundary of the universe), and equal to the Dharma-nature (the essence of the Buddha's teachings). The Tripiṭaka Master Ci'en (Xuanzang) said this: Although the wisdom of the Vajra stage has arising and ceasing, it can realize and understand the principle of non-arising and non-ceasing. Therefore, it can attain the exhaustion of results and enter Nirvana (attaining the end of karmic results and entering Nirvana), and can also attain the Great Bodhi of the Permanent Dharma (the eternal and unchanging Buddha's teachings, the great enlightenment). The permanence and immutability mentioned in the previous sutra are spoken from a superior perspective, only describing the Reality (the true nature of things), and not contemplation (observing through meditation).
Sutra: Entering the Samadhi of Exhausting Principle Vajra (to) Equal to the Unequaled.
Explanation: The fifth 'Equal to the Unequaled' may refer to the difference between uninterruptedness and liberation (freedom from bondage). The sentences are divided into three parts: first, the Dharma (Buddha's teachings); second, the analogy; and third, the conclusion. This is a Dharma explanation, saying that entering the Samadhi of Exhausting Principle Vajra is pure and without defilement, equal to the Real Limit after attaining the Path, and equal to the Dharma-nature Real Thusness before attaining the Path. Speaking of 'unable to equal the Unequaled,' it is because no one below the World-Honored Buddha (Shakyamuni Buddha) can reach him, so it is called 'Unequaled.' Being equal to all Buddhas, it is called 'Equal.' No one below the Vajra position can equal, so it is 'Unequaled of the Unequaled.'
Sutra: For example, if a person (to) nothing is not understood.
Explanation: The second part is an illustration, which is easy to understand.
Sutra: Abiding in the Samadhi of Exhausting Principle is also like this.
Explanation: The third part is a concluding analogy, which should be understood.
Sutra: Constantly cultivate all (to) Buddha Wisdom Samadhi.
Explanation: The fourth part is entering the position and abiding in Samadhi. It means that in this position, all Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) and Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) have been fulfilled, possessing a treasury of merits, entering Bhagavat (World-Honored One), and abiding in Buddha Wisdom Samadhi (the Buddha's wisdom concentration). The Sanskrit word Bhagavat is translated here as World-Honored One, which is one of the Ten Titles of the Tathagata (the ten epithets of the Buddha). Abiding in this position, contemplating the Three Bodies Samadhi (Dharmakaya, Sambhogakaya, Nirmanakaya), can be fulfilled.
Sutra: Good man, thus (to) equal to no result.
Explanation: Relying on the request, correctly explain the thirteen Dharma masters. The sentences are divided into three parts: first, the indication; second, 'Good man' below, explaining separately; and finally, 'Good man' below, concluding with praise. The above has explained the two sections, and this is the third section, concluding with praise for the superior merits, which are no different from the Buddha.
Sutra: The Buddha told Pasenadi (to) Prajna
【English Translation】 Then [it is] pure, permanent, and unchanging, identical to the Realm of Reality (the ultimate boundary of the universe), equal to the Dharma-nature (the essence of Buddhist teachings). The Venerable Master of Ci'en Temple (Xuanzang) said: Although the wisdom of the Vajra stage has arising and ceasing, it can realize and understand the principle of non-arising and non-ceasing. Therefore, it can attain the exhaustion of results and Nirvana (the extinction of suffering), and can also attain the Great Bodhi of the Permanent Dharma (eternal and unchanging Dharma, great enlightenment). The permanence and immutability mentioned in the previous sutra are spoken from a superior perspective, merely describing the Real Aspect (true nature of things), and not contemplation (observing through meditation).
Sutra: Entering the Samadhi of Exhausting Principle Vajra (to) Equal to the Unequaled.
Explanation: The fifth 'Equal to the Unequaled' may refer to the difference between uninterruptedness and liberation. The text is divided into three parts: first, the Dharma; second, the analogy; and third, the conclusion. This is a Dharma explanation, saying that entering the Samadhi of Exhausting Principle Vajra is pure and without defilement, identical to the Realm of Reality after attaining the Path, and equal to the Dharma-nature Real Thusness before attaining the Path. Speaking of 'unable to equal the Unequaled,' it is because no one below the World-Honored Buddha (Sakyamuni Buddha) can reach him, so it is called 'Unequaled.' Being equal to all Buddhas, it is called 'Equal.' No one below the Vajra position can equal, so it is 'Unequaled of the Unequaled.'
Sutra: For example, if a person (to) nothing is not understood.
Explanation: The second part is an illustration, which is easy to understand.
Sutra: Abiding in the Samadhi of Exhausting Principle is also like this.
Explanation: The third part is a concluding analogy, which should be understood.
Sutra: Constantly cultivate all (to) Buddha Wisdom Samadhi.
Explanation: The fourth part is entering the position and abiding in Samadhi. It means that in this position, all Six Perfections (dana, shila, kshanti, virya, dhyana, prajna) and Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) have been fulfilled, possessing a treasury of merits, entering Bhagavat (World-Honored One), and abiding in Buddha Wisdom Samadhi (Buddha's wisdom concentration). The Sanskrit word Bhagavat, here translated as World-Honored One, is one of the Ten Titles of the Tathagata (the ten epithets of the Buddha). Abiding in this position, contemplating the Three Bodies Samadhi (Dharmakaya, Sambhogakaya, Nirmanakaya), can be fulfilled.
Sutra: Good man, thus (to) equal to no result.
Explanation: Relying on the request, correctly explain the thirteen Dharma masters. The text is divided into three parts: first, the indication; second, 'Good man' below, explaining separately; and finally, 'Good man' below, concluding with praise. The above has explained the two sections, and this is the third section, concluding with praise for the superior merits, which are no different from the Buddha.
Sutra: The Buddha told Pasenadi (to) Prajna
波羅蜜。
釋曰。自下第二付王受持。文別有四。一讚用勸持。二大王是般若下。贊名勸持。三大王我今下。釋勸所由。四大王今下。稱名付屬。初中有二。前略贊勸持。后大王下。廣贊勸持。略中有五。一應時勸持。二勸持所由。三結屬諸王四外人徴詰。五如來釋。此即初也。謂我正法滅時。受持一部仁王般若。
經。大作佛事(至)般若波羅蜜。
釋曰。第二勸持所由。有其三種。一大作佛事。謂滅惡生善。二國土安立。三萬姓快樂。或可初一內護。后二外護。如是利益。皆由般若。
經。是故付屬(至)清信女。
釋曰。第三結屬諸王。
經。何以故。
釋曰。第四外人徴詰。
經。無王力(至)解其義理。
釋曰。第五始來正釋。
經。大王吾今(至)帝王歡喜。
釋曰。自下第二廣贊勸持。文別有二。初總標。除難福生。后問答分別。別釋七難。此即初也。三千大千世界分齊。義如常釋。言七福者。如本記說。返前七難。以為七福。七福者。一萬姓愛重國王。二四海賓伏。三怨敵退散。四國王自受已身。五四方歌贊。六百姓豐樂。七未來入善道。
經。云何為難。
釋曰。第二問答分別釋七難。文別有二。先問。后答。
【現代漢語翻譯】 現代漢語譯本 波羅蜜（Pāramitā）：意為『到達彼岸』，指通過修行超越生死輪迴的智慧。
解釋說：下面第二部分是關於囑託國王受持此經。內容分為四個部分：一是讚歎功用並勸請受持；二是『大王是般若』以下，讚歎經名並勸請受持；三是『大王我今』以下，解釋勸請的原因；四是『大王今』以下，稱名囑託。第一部分中有兩個小部分：前面是簡略地讚歎勸請受持，後面是『大王』以下，詳細地讚歎勸請受持。簡略的部分有五個方面：一是應時勸請受持；二是勸請受持的原因；三是總結歸屬諸王；四是外人提出質疑；五是如來解釋。這便是第一個方面，即當我的正法衰滅之時，受持這部《仁王般若經》。
經文：大作佛事（直到）般若波羅蜜（Prajñāpāramitā）。
解釋說：第二是勸請受持的原因，有三種：一是大作佛事，即滅除惡業，增長善業；二是國土安立；三是萬姓快樂。或者可以認為第一個是內在的護持，后兩個是外在的護持。這些利益，都是由於般若（Prajñā）的緣故。
經文：是故付屬（直到）清信女。
解釋說：第三是總結歸屬諸王。
經文：何以故？
解釋說：第四是外人提出質疑。
經文：無王力（直到）解其義理。
解釋說：第五是如來開始正式解釋。
經文：大王吾今（直到）帝王歡喜。
解釋說：下面第二部分是詳細地讚歎勸請受持。內容分為兩個部分：一是總的標明，消除災難，增長福德；二是問答分別，詳細解釋七種災難。這便是第一個方面。三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的界限，意義如通常的解釋。所說的七福，如本經所記載的，與前面的七難相反，作為七種福德。七福是：一是萬姓愛戴國王；二是四海賓服；三是怨敵退散；四是國王自身受益；五是四方歌頌讚揚；六是百姓豐衣足食；七是未來進入善道。
經文：云何為難？
解釋說：第二部分是問答分別解釋七種災難。內容分為兩個部分：先是提問，后是回答。
【English Translation】 English version Pāramitā: Meaning 'to the other shore,' referring to the wisdom of transcending the cycle of birth and death through practice.
Explanation: The second part below is about entrusting the kings to uphold this sutra. The content is divided into four parts: first, praising the function and encouraging upholding; second, from 'Great King, it is Prajñā' onwards, praising the name of the sutra and encouraging upholding; third, from 'Great King, I now' onwards, explaining the reasons for encouraging upholding; fourth, from 'Great King, now' onwards, naming and entrusting. The first part has two sub-parts: the former is a brief praise and encouragement to uphold, and the latter is from 'Great King' onwards, a detailed praise and encouragement to uphold. The brief part has five aspects: first, encouraging upholding at the appropriate time; second, the reasons for encouraging upholding; third, summarizing and attributing to the kings; fourth, outsiders raising questions; fifth, the Tathāgata explaining. This is the first aspect, that is, when my Dharma is declining, uphold this Prajñāpāramitā Sūtra of Humane Kings.
Sutra: Greatly perform Buddha-deeds (until) Prajñāpāramitā.
Explanation: The second is the reason for encouraging upholding, which has three aspects: first, greatly performing Buddha-deeds, that is, eliminating evil and increasing good; second, establishing the country; third, the happiness of all people. Or it can be considered that the first is internal protection, and the latter two are external protection. These benefits are all due to Prajñā.
Sutra: Therefore, entrust (until) faithful women.
Explanation: The third is summarizing and attributing to the kings.
Sutra: Why is that?
Explanation: The fourth is outsiders raising questions.
Sutra: Without the power of the king (until) understanding its meaning.
Explanation: The fifth is the Tathāgata beginning to formally explain.
Sutra: Great King, I now (until) the joy of emperors and kings.
Explanation: The second part below is a detailed praise and encouragement to uphold. The content is divided into two parts: first, a general indication, eliminating disasters and increasing blessings; second, questions and answers separately, explaining in detail the seven disasters. This is the first aspect. The boundaries of the trisāhasra-mahāsāhasra-lokadhātu, the meaning is as commonly explained. The so-called seven blessings, as recorded in this sutra, are the opposite of the previous seven disasters, as seven blessings. The seven blessings are: first, all people love and respect the king; second, the four seas submit; third, enemies retreat; fourth, the king himself benefits; fifth, all directions sing praises; sixth, the people are prosperous and well-fed; seventh, entering the good path in the future.
Sutra: What are the disasters?
Explanation: The second part is questions and answers separately explaining the seven disasters. The content is divided into two parts: first, asking questions, then answering.
此即問也。
經。日月失度(至)為一難也。
釋曰。第二答也。就答七難。即分為八。此即第一日月失度難也。謂時節轉異。多令飢餓。數量轉異。多刀兵起。色相轉異。多疾病也。
經。二十八宿(至)為二難也。
釋曰。第二星宿變怪難。
經。大火燒國(至)為三難也。
釋曰。第三大火焚燒難。
經。大水漂沒(至)為四難也。
釋曰。四大水漂沒難。
經。大風吹殺(至)為五難也。
釋曰。第五大風吹殺難。
經。天地國土(至)為六難也。
釋曰。六亢旱不熟難。
經。四方賊來(至)為七難也。
釋曰。第七惡賊侵逼難。廣釋七難。具如本記。
經。大王是般(至)龍寶神王。
釋曰。第二贊名勸持。文別有二。初贊名殊勝。后勸持王供養也。此即初也。然此八名。諸說不同。一云。八中初一顯實相般若。是諸凡聖心神體故。第二明觀照般若。生諸國王慧解心故。后六辨文字般若。有六勝因。護國土故。一云。此能與凡聖為依。故名神本。能生王位。故譬父母。能護身命。故譬神符。能治邪魔。名辟鬼珠。能滿諸愿。故名如意珠。令國安隱。名護國珠。明顯因果。名天地鏡。法中最勝。威力
【現代漢語翻譯】 現代漢語譯本 此即是提問。
經文：日月執行失去常度，這是第一種災難。
解釋：這是第二部分回答。就回答七種災難，實際分為八個部分。這是第一種災難，即日月執行失去常度。這意味著時節變化異常，常常導致飢餓；數量變化異常，常常導致戰爭；氣象變化異常，常常導致疾病。
經文：二十八星宿出現異常變化，這是第二種災難。
解釋：這是第二種災難，即星宿出現變異怪象。
經文：大火焚燒國家，這是第三種災難。
解釋：這是第三種災難，即大火焚燒。
經文：大水氾濫淹沒一切，這是第四種災難。
解釋：這是第四種災難，即大水氾濫。
經文：大風吹刮殺害眾生，這是第五種災難。
解釋：這是第五種災難，即大風吹刮殺害。
經文：天地國土出現旱災，顆粒無收，這是第六種災難。
解釋：這是第六種災難，即長期乾旱導致莊稼歉收。
經文：四方盜賊前來侵犯，這是第七種災難。
解釋：這是第七種災難，即惡賊侵擾逼迫。詳細解釋七種災難，具體內容參見相關記載。
經文：大王您是如此（般若）……龍寶神王（Longbao Shenwang）。
解釋：第二部分是讚歎名號並勸人受持。內容分為兩部分。首先是讚歎名號的殊勝，然後是勸導國王供養。這裡是第一部分。然而，這八個名號，各種說法不同。一種說法是：八個名號中第一個顯示實相般若（shixiang bore），是所有凡人和聖人的心神本體。第二個名號表明觀照般若（guanzhao bore），產生各位國王的智慧理解之心。後面的六個名號辨別文字般若（wenzi bore），有六種殊勝的因緣，可以守護國土。另一種說法是：這可以作為凡人和聖人的依靠，所以稱為神本；能夠產生王位，所以比作父母；能夠保護身命，所以比作神符；能夠治理邪魔，所以名為辟鬼珠；能夠滿足各種願望，所以名為如意珠；使國家安定，所以名為護國珠；明顯地顯示因果，所以名為天地鏡；在佛法中最殊勝，威力無窮。
【English Translation】 English version This is the question.
Sutra: The sun and moon losing their proper course is the first calamity.
Explanation: This is the second part of the answer. Regarding the answer to the seven calamities, it is actually divided into eight parts. This is the first calamity, that is, the sun and moon losing their proper course. This means that abnormal seasonal changes often lead to famine; abnormal changes in quantity often lead to war; and abnormal changes in climate often lead to disease.
Sutra: The twenty-eight constellations showing abnormal changes is the second calamity.
Explanation: This is the second calamity, that is, constellations showing aberrant phenomena.
Sutra: A great fire burning the country is the third calamity.
Explanation: This is the third calamity, that is, a great fire burning.
Sutra: A great flood submerging everything is the fourth calamity.
Explanation: This is the fourth calamity, that is, a great flood.
Sutra: A great wind blowing and killing living beings is the fifth calamity.
Explanation: This is the fifth calamity, that is, a great wind blowing and killing.
Sutra: The heavens and the land experiencing drought, with no harvest, is the sixth calamity.
Explanation: This is the sixth calamity, that is, prolonged drought leading to poor harvests.
Sutra: Thieves from all directions coming to invade is the seventh calamity.
Explanation: This is the seventh calamity, that is, evil thieves disturbing and pressing. A detailed explanation of the seven calamities can be found in the relevant records.
Sutra: Great King, you are like this (Prajna)... Dragon Treasure Divine King (Longbao Shenwang).
Explanation: The second part is praising the name and encouraging people to uphold it. The content is divided into two parts. First, praising the excellence of the name, and then encouraging the king to make offerings. This is the first part. However, there are different interpretations of these eight names. One explanation is: the first of the eight names reveals the Reality Prajna (shixiang bore), which is the mind-essence of all ordinary people and sages. The second name indicates Contemplative Prajna (guanzhao bore), generating the wisdom and understanding of all kings. The following six names distinguish Verbal Prajna (wenzi bore), which has six excellent causes and conditions to protect the country. Another explanation is: this can serve as a reliance for ordinary people and sages, so it is called Divine Root; it can generate the royal throne, so it is compared to parents; it can protect life, so it is compared to a divine talisman; it can subdue evil demons, so it is called the Demon-Repelling Pearl; it can fulfill all wishes, so it is called the Wish-Fulfilling Pearl; it brings peace to the country, so it is called the Country-Protecting Pearl; it clearly reveals cause and effect, so it is called the Heaven and Earth Mirror; it is the most excellent and powerful in the Dharma.
難思。名龍寶神王。本記云。六識名心。第七名識。第八名神。此經能與凡聖八識為依。故名為本。能生世出世國王。故譬父母。外道魔王不能降伏。故喻神符。能除不活等五種怖畏。名辟鬼珠。能攝利眾生。名如意珠。能降七難。名護國珠。能顯所知。名天地鏡。道前道后。清凈不異。名龍寶神王。廣說如彼。
經。彼佛告(至)以經置。上。
釋曰。第二勸王供養。文別有二。初示供養法。后別示行住供養。此即初也。法有六事。一九色幡長九丈。二九色華高二丈。三千枝燈高五丈。四九玉箱。五九玉巾。六七寶案。言九色者。依本記云。白黑黃赤青。此是五塵色。並四大色為九。四大色者。地依灰色。水依頗梨色水精。火作光色火珠。風作煙色。
經。若王行時(至)罪過不生。
釋曰。第二行住供養。文別有二。初行時供養法。后住時供養法。此即行時也。
經。若王住時(至)如事帝釋。
釋曰。第二住時供養。如經可知。
經。大王我今五眼(至)七難安起。
釋曰。第三釋勸所由。文別有二。初明三世諸王福有興衰。后明未來護持。大作利益。此即初也。
經。若未來世(至)往護其國。
釋曰。未來護持。文別有三。一標章舉數。二
【現代漢語翻譯】 現代漢語譯本 難思（難以思議）。名龍寶神王（名字是龍寶的神王）。本記中說，六識名為心，第七識名為識，第八識名為神。此經能夠作為凡人和聖人八識的依靠，所以名為『本』。能夠產生世間和出世間的國王，所以比喻為父母。外道和魔王不能降伏它，所以比喻為神符。能夠去除不活等五種怖畏，名為辟鬼珠。能夠攝受利益眾生，名為如意珠。能夠降伏七難，名為護國珠。能夠顯現所知，名為天地鏡。道前道后，清凈不異，名為龍寶神王。詳細的解說如彼處所說。
經文：彼佛告訴（直到）用經安置在上。
解釋：第二部分是勸國王供養。這部分分為兩部分。首先是展示供養的方法，然後分別展示行走和居住時的供養。這裡是第一部分。供養的方法有六件事：一，九色幡，長九丈；二，九色華，高二丈；三，千枝燈，高五丈；四，九玉箱；五，九玉巾；六，七寶案。說到九色，根據本記的記載，白、黑、黃、赤、青，這是五塵色，加上四大色，合為九。四大色是：地依灰色，水依頗梨色（水精），火作光色（火珠），風作煙色。
經文：如果國王行走時（直到）罪過不生。
解釋：第二部分是行走和居住時的供養。這部分分為兩部分。首先是行走時的供養方法，然後是居住時的供養方法。這裡是行走時的供養。
經文：如果國王居住時（直到）如事帝釋（如同侍奉帝釋天）。
解釋：第二部分是居住時的供養，如經文所說。
經文：大王，我現在用五眼（直到）七難安起。
解釋：第三部分是解釋勸說的原因。這部分分為兩部分。首先是說明三世諸王的福報有興衰，然後是說明未來護持，大作利益。這裡是第一部分。
經文：如果未來世（直到）前往護其國。
解釋：未來護持。這部分分為三部分。一，標章舉數；二
【English Translation】 English version Nansi (Inconceivable). Named Dragon Treasure Spirit King. The original record says that the six consciousnesses are called 'mind,' the seventh is called 'consciousness,' and the eighth is called 'spirit.' This sutra can be relied upon by the eight consciousnesses of ordinary people and sages, so it is called 'root.' It can produce kings of the world and beyond, so it is likened to parents. External paths and demon kings cannot subdue it, so it is likened to a divine talisman. It can remove the five fears such as non-life, and is called the Ghost Averting Pearl. It can gather and benefit sentient beings, and is called the Wish-Fulfilling Pearl. It can subdue the seven calamities, and is called the Nation Protecting Pearl. It can reveal what is known, and is called the Heaven and Earth Mirror. Before and after the path, pure and undifferentiated, it is called the Dragon Treasure Spirit King. Detailed explanations are as described there.
Sutra: That Buddha told (until) place the sutra on top.
Explanation: The second part is advising the king to make offerings. This part is divided into two parts. First, it shows the method of making offerings, and then it separately shows the offerings during walking and dwelling. This is the first part. There are six things for offering: First, a nine-colored banner, nine 'zhang' in length; second, nine-colored flowers, two 'zhang' in height; third, a thousand-branched lamp, five 'zhang' in height; fourth, a nine-jade box; fifth, a nine-jade cloth; sixth, a seven-treasure table. Speaking of the nine colors, according to the original record, white, black, yellow, red, and blue, these are the five dust colors, plus the four great colors, making nine. The four great colors are: earth relies on gray, water relies on 'polili' color (crystal), fire makes light color (fire pearl), wind makes smoke color.
Sutra: If the king is walking (until) sins do not arise.
Explanation: The second part is the offerings during walking and dwelling. This part is divided into two parts. First, the method of offering during walking, and then the method of offering during dwelling. This is the offering during walking.
Sutra: If the king is dwelling (until) like serving 'Dishitian' (like serving the 'Deva' Indra).
Explanation: The second part is the offering during dwelling, as the sutra says.
Sutra: Great King, I now use the five eyes (until) the seven calamities are safely raised.
Explanation: The third part is explaining the reason for the advice. This part is divided into two parts. First, it explains that the blessings of the kings of the three worlds have rise and fall, and then it explains the future protection and great benefit. This is the first part.
Sutra: If in the future world (until) go to protect that country.
Explanation: Future protection. This part is divided into three parts. First, marking the chapter and listing the numbers; second,
次第別釋。三結釋勸供養。此即初也。
經。一金剛吼(至)往護其國。
釋曰。自下第二。次第別釋。文顯可知。
經。是大力士(至)而供養之。
釋曰。第三結釋勸供。是五大力士者。結五菩薩。五千神王等者。釋成利益。當立像形下。勸供養。勸供養法。如五神王因緣經中說。雷電吼菩薩因緣中。教人作讀經寫經法。法用者。應作一團屋。八面安壁。外薝隨力莊嚴。今其精好。八角之中。開小門通人入出。于其室內。置八面床。留小空地。擬人行處。八壁內外。香泥塗飾。一一壁上。各量身坐當兩眼前。以開兩吼。使得見經。正當二手。復開二孔。得容二手。來去捉經。欲讀經時。安經壁外經架案上。壁內壁外。並燒好香。香湯豆麵。以浴身手。及將瀨口。善須看風。若也東風。即東壁外安置經卷。在壁內向東讀經。使風吹口氣。隨風西去。不熏經卷。以口有番氣。故作此屋。寫經類贊。法用如前(更勘)。
經。大王吾今三寶(至)一切諸王。
釋曰。第四稱名付屬。文別有三。初總明付屬。次就勝列名。后如是一切下。結勸應持。此即初也。
經。憍薩羅國(至)波提國。
釋曰。第二就勝列名(或有經本。列十五國。闕沙陀衛國也)然十六大國名號
【現代漢語翻譯】 現代漢語譯本： 次第分別解釋。三、總結解釋並勸人供養。這即是第一部分。 經文：『一、金剛吼（指菩薩名）……前往守護其國。』 解釋：從下面開始是第二部分，次第分別解釋。文意顯明易懂。 經文：『是大力士（指菩薩）……而供養之。』 解釋：第三部分，總結解釋並勸人供養。『是五大力士』，總結五位菩薩。『五千神王等』，解釋成就的利益。『當立像形下』，勸人供養。勸人供養的方法，如《五神王因緣經》中所說。《雷電吼菩薩因緣》中，教人制作讀經寫經的方法。具體方法是：應該建造一個圓形的房屋，八面都有墻壁，外面根據能力裝飾，務求精緻美好。八個角中，開設小門供人出入。在室內，設定八面床，留出小的空地，供人行走。八面墻壁內外，用香泥塗抹裝飾。每一面墻壁上，各自量出身高，坐在那裡，眼睛正對著墻壁，開兩個孔，以便能看見經書。正對著雙手的位置，再開兩個孔，以便雙手可以伸進去拿出經書。想要讀經的時候，將經書放在墻壁外的經架案上。墻壁內外，都燒上好的香。用香湯豆麵，來沐浴身手，並且用來漱口。要仔細觀察風向，如果是東風，就在東面的墻壁外安置經卷，在墻內面向東讀經，使吹出的氣息，隨著風向西去，不薰染經卷。因為口中有穢氣，所以建造這樣的房屋。寫經的規矩也類似，方法和前面一樣（需要進一步考證）。 經文：『大王，我今以三寶（指佛、法、僧）……一切諸王。』 解釋：第四部分，稱名囑託。文意分為三個部分。首先總的說明囑託，其次就殊勝之處列舉名號，最後『如是一切下』，總結勸人應當受持。這即是第一部分。 經文：『憍薩羅國（古印度十六大國之一）……波提國（古印度十六大國之一）。』 解釋：第二部分，就殊勝之處列舉名號（或者有的經本，列舉了十五個國家，缺少沙陀衛國）。然而這十六個大國的名號
【English Translation】 English version: Explanation in Separate Order. Three, Concluding Explanation and Encouraging Offerings. This is the first part. Sutra: 'One, Vajra Howl (referring to the name of a Bodhisattva)... go to protect that country.' Explanation: From below is the second part, explaining in separate order. The meaning of the text is clear and easy to understand. Sutra: 'These great heroes (referring to Bodhisattvas)... and make offerings to them.' Explanation: The third part, concluding explanation and encouraging offerings. 'These five great heroes,' concluding the five Bodhisattvas. 'Five thousand spirit kings, etc.,' explaining the benefits achieved. 'When erecting images,' encouraging offerings. The method of encouraging offerings is as described in the Five Spirit Kings Karma Sutra. In the Thunderbolt Howl Bodhisattva Karma, it teaches people how to create methods for reading and writing sutras. The specific method is: one should build a round house, with walls on all eight sides, and decorate the outside according to one's ability, striving for exquisiteness and beauty. In the eight corners, open small doors for people to enter and exit. Inside the room, set up eight-sided beds, leaving a small open space for people to walk. The inner and outer sides of the eight walls should be plastered and decorated with fragrant mud. On each wall, measure the height of the body, sit there, with the eyes directly facing the wall, and open two holes so that one can see the scriptures. Directly facing the position of the hands, open two more holes so that the hands can reach in and take out the scriptures. When one wants to read the scriptures, place the scriptures on the scripture rack outside the wall. Inside and outside the wall, burn good incense. Use fragrant soup and bean flour to bathe the body and hands, and use it to rinse the mouth. Carefully observe the wind direction. If it is an east wind, place the scriptures outside the east wall, and read the scriptures facing east inside the wall, so that the exhaled breath goes west with the wind, without contaminating the scriptures. Because there is foul air in the mouth, such a house is built. The rules for writing sutras are similar, and the method is the same as before (further verification is needed). Sutra: 'Great King, I now entrust the Three Jewels (referring to Buddha, Dharma, and Sangha)... to all kings.' Explanation: The fourth part, naming and entrusting. The meaning of the text is divided into three parts. First, a general explanation of the entrustment, second, listing the names based on their superiority, and finally, 'Like this, everything below,' concluding and encouraging people to uphold it. This is the first part. Sutra: 'Kosala (one of the sixteen ancient Indian Mahajanapadas)... Vatsa (one of the sixteen ancient Indian Mahajanapadas).' Explanation: The second part, listing the names based on their superiority (or some sutra versions list fifteen countries, missing the country of Saketa). However, the names of these sixteen great countries
。大集月藏分第十六。大毗婆沙一百二十四。梵音不同。不可和會(勘)。
經。如是一切(至)波羅蜜。
釋曰。第三結勸應持。
經。時諸大眾(至)愿不生彼國。
釋曰。第三時眾得益。于中有五。一明修羅得益。二顯人王獲益。三辨梵天等益。四解餘眾獲益。五釋菩薩獲益。此即初也。時諸大眾即總句。阿修輪下。顯利益也。謂彼修羅聞說七難。身怖聲悲。發願不生彼惡國土。即是厭惡欣善益也。
經。時十六國王(至)出家修道。
釋曰。自下第二人王獲益。于中有二。初總明諸王舍俗入道。后明修道起觀差別。此即初也。以國付弟。即是舍俗。出家修道。即是入道。廣釋在家過失出家勝利。如文殊問經第二卷。
經。觀四大(至)勝出相。
釋曰。自下第二別明修道。起觀差別。于中有二。初明諸觀。后是為下。結成證得。前中有四。一明八勝處二明十遍處。三顯初地相。四辨九地相。此即初也。觀地水火風能造四大。青黃赤白所造四色。名八勝處。所緣境勝煩惱。故名勝處。出離貪慾。故名勝出。相謂體相。或是相狀。或是行相。是八勝處行解相也。依大般若。與此稍異。彼云。一內有色想觀外色小。二內有色想觀外色多。三內無色想觀外色小。四
【現代漢語翻譯】 現代漢語譯本： 大集月藏分第十六。大毗婆沙一百二十四。梵音不同，不可和會（勘）。
經：如是一切（至）波羅蜜（Pāramitā，意為「到達彼岸」）。
釋曰：第三結勸應持。
經：時諸大眾（至）愿不生彼國。
釋曰：第三時眾得益。于中有五：一明阿修羅（Asura，意為「非天」）得益，二顯人王獲益，三辨梵天（Brahmā，意為「清凈」、「離欲」）等益，四解餘眾獲益，五釋菩薩（Bodhisattva，意為「覺有情」）獲益。此即初也。時諸大眾即總句。阿修輪下，顯利益也。謂彼阿修羅聞說七難，身怖聲悲，發願不生彼惡國土，即是厭惡欣善益也。
經：時十六國王（至）出家修道。
釋曰：自下第二人王獲益。于中有二：初總明諸王舍俗入道，后明修道起觀差別。此即初也。以國付弟，即是舍俗。出家修道，即是入道。廣釋在家過失出家勝利，如文殊問經第二卷。
經：觀四大（至）勝出相。
釋曰：自下第二別明修道，起觀差別。于中有二：初明諸觀，后是為下，結成證得。前中有四：一明八勝處，二明十遍處，三顯初地相，四辨九地相。此即初也。觀地水火風能造四大，青黃赤白所造四色，名八勝處。所緣境勝煩惱，故名勝處。出離貪慾，故名勝出。相謂體相，或是相狀，或是行相。是八勝處行解相也。依大般若，與此稍異。彼云：一內有色想觀外色小，二內有色想觀外色多，三內無色想觀外色小，四 English version: Da Ji Yue Zang Fen, the Sixteenth. Da Pi Po Sha, the One Hundred and Twenty-fourth. The Sanskrit sounds are different and cannot be reconciled (examined).
Sutra: Thus, all (up to) Pāramitā (Perfection, meaning 'to reach the other shore').
Explanation: The third concludes with encouragement to uphold.
Sutra: At that time, the great assembly (up to) wished not to be born in that country.
Explanation: The third is the benefit gained by the assembly at that time. There are five aspects: first, clarifying the benefit gained by the Asuras (demi-gods); second, revealing the benefit obtained by human kings; third, distinguishing the benefit of Brahmās (gods of the form realm) and others; fourth, explaining the benefit gained by the remaining assembly; and fifth, explaining the benefit gained by Bodhisattvas (beings striving for enlightenment). This is the first. 'At that time, the great assembly' is the general statement. Below 'Asura', it shows the benefit. It means that those Asuras, hearing the seven calamities, were frightened and sorrowful, and vowed not to be born in that evil land, which is the benefit of disliking evil and rejoicing in good.
Sutra: At that time, the sixteen kings (up to) renounced their homes and cultivated the Way.
Explanation: From here onwards is the second benefit gained by human kings. There are two aspects: first, generally explaining that the kings renounced the secular world and entered the Path; second, explaining the differences in contemplation arising from cultivation. This is the first. Entrusting the country to their younger brothers means renouncing the secular world. Renouncing their homes and cultivating the Way means entering the Path. The faults of being at home and the advantages of leaving home are explained extensively, as in the second volume of the Manjushri Questions Sutra.
Sutra: Contemplating the four great elements (up to) the surpassing aspect.
Explanation: From here onwards is the second, specifically explaining the cultivation of the Way and the differences in contemplation that arise. There are two aspects: first, explaining the various contemplations; the latter part is the conclusion of attainment. The former has four aspects: first, explaining the eight victories; second, explaining the ten pervasive spheres; third, revealing the characteristics of the first ground; and fourth, distinguishing the characteristics of the nine grounds. This is the first. Contemplating earth, water, fire, and wind as capable of creating the four great elements, and blue, yellow, red, and white as the four colors created, is called the eight victories. The object of contemplation surpasses afflictions, hence it is called 'victory'. Separating from greed, hence it is called 'surpassing'. 'Aspect' refers to the substance, or the appearance, or the mode of action. These are the aspects of understanding and practice of the eight victories. According to the Mahaprajnaparamita Sutra, it is slightly different. It says: first, internally having the thought of form, contemplating external form as small; second, internally having the thought of form, contemplating external form as large; third, internally having no thought of form, contemplating external form as small; fourth
【English Translation】 Da Ji Yue Zang Fen, the Sixteenth. Da Pi Po Sha, the One Hundred and Twenty-fourth. The Sanskrit sounds are different and cannot be reconciled (examined).
Sutra: Thus, all (up to) Pāramitā (Perfection, meaning 'to reach the other shore').
Explanation: The third concludes with encouragement to uphold.
Sutra: At that time, the great assembly (up to) wished not to be born in that country.
Explanation: The third is the benefit gained by the assembly at that time. There are five aspects: first, clarifying the benefit gained by the Asuras (demi-gods); second, revealing the benefit obtained by human kings; third, distinguishing the benefit of Brahmās (gods of the form realm) and others; fourth, explaining the benefit gained by the remaining assembly; and fifth, explaining the benefit gained by Bodhisattvas (beings striving for enlightenment). This is the first. 'At that time, the great assembly' is the general statement. Below 'Asura', it shows the benefit. It means that those Asuras, hearing the seven calamities, were frightened and sorrowful, and vowed not to be born in that evil land, which is the benefit of disliking evil and rejoicing in good.
Sutra: At that time, the sixteen kings (up to) renounced their homes and cultivated the Way.
Explanation: From here onwards is the second benefit gained by human kings. There are two aspects: first, generally explaining that the kings renounced the secular world and entered the Path; second, explaining the differences in contemplation arising from cultivation. This is the first. Entrusting the country to their younger brothers means renouncing the secular world. Renouncing their homes and cultivating the Way means entering the Path. The faults of being at home and the advantages of leaving home are explained extensively, as in the second volume of the Manjushri Questions Sutra.
Sutra: Contemplating the four great elements (up to) the surpassing aspect.
Explanation: From here onwards is the second, specifically explaining the cultivation of the Way and the differences in contemplation that arise. There are two aspects: first, explaining the various contemplations; the latter part is the conclusion of attainment. The former has four aspects: first, explaining the eight victories; second, explaining the ten pervasive spheres; third, revealing the characteristics of the first ground; and fourth, distinguishing the characteristics of the nine grounds. This is the first. Contemplating earth, water, fire, and wind as capable of creating the four great elements, and blue, yellow, red, and white as the four colors created, is called the eight victories. The object of contemplation surpasses afflictions, hence it is called 'victory'. Separating from greed, hence it is called 'surpassing'. 'Aspect' refers to the substance, or the appearance, or the mode of action. These are the aspects of understanding and practice of the eight victories. According to the Mahaprajnaparamita Sutra, it is slightly different. It says: first, internally having the thought of form, contemplating external form as small; second, internally having the thought of form, contemplating external form as large; third, internally having no thought of form, contemplating external form as small; fourth
內無色想觀外色多。內無色想觀外諸色青黃赤白。復為四種。名八勝處。依瓔珞經。八名復異。四大同此經。四色同般若經。有色等四。不說青等以為四色。或可此經。同瓔珞經。義亦無違。
經。四大四色(至)入行相。
釋曰。第二明十遍處。地水火風。青黃赤白。空處識處。名十遍處。亦十一切入。即是處所緣寬廣。無有間隙。故名遍處行相。即是十一切入行解相也。言不用者。乘語故也。故以不說八解脫者。此三科法。是下中上三根人觀。此中唯有中上二根。無下根故。以是不論。
經。三十忍是初地相。
釋曰。第三明初地相。地前三十心。名三十忍。即是初地方便相也。初地即用第一義諦為體。
經。第一義諦九地相。
釋曰。第四明九地相。初地證如境智平等。名第一義。與后九地。作其因相。名九地相。故攝論云。若於初地。達法界時。速能通達。后一切言如地頌有。如。作破初節。余節速能破。得初地真智。諸地疾當成。
經。是故大王(至)般若波羅蜜。
釋曰。此即第二結成證得。文有兩節。初明舍凡入聖。后明舍分段入變易。言是故大王者。結所告人。言舍凡夫身者。謂舍地前凡夫身也。言入六住身者。謂入初地至第六地住地身也。此上
【現代漢語翻譯】 現代漢語譯本 『內無色想觀外色多』：內心沒有對色法的執著，而觀察外在的各種色法。 『內無色想觀外諸色青黃赤白』：內心沒有對色法的執著，而觀察外在的各種色法，包括青色、黃色、紅色、白色。這又分為四種，稱為八勝處。依據《瓔珞經》（Yingluo Jing），八種名稱有所不同，四大與此經相同，四色與《般若經》（Bore Jing）相同，有色等四種，沒有說青色等作為四色。或許此經與《瓔珞經》相同，意義也沒有違背。
經：『四大四色（至）入行相』。
釋曰：第二是說明十遍處。地、水、火、風、青、黃、赤、白、空處、識處，名為十遍處，也叫十一切入。即是處所緣寬廣，沒有間隙，所以名為遍處行相。即是十一切入的行解相。說『不用』，是因為乘語的緣故。所以不說八解脫，是因為這三科法，是下、中、上三種根器的人所修觀。此中只有中、上二根，沒有下根，因此不討論。
經：『三十忍是初地相』。
釋曰：第三是說明初地之相。地前三十心，名為三十忍，即是初地的方便之相。初地即用第一義諦為體。
經：『第一義諦九地相』。
釋曰：第四是說明九地之相。初地證得如境智平等，名為第一義。與后九地，作為其因相，名為九地之相。所以《攝論》（She Lun）說：『若於初地，達法界時，速能通達，后一切言。』如地頌有：『如，作破初節，余節速能破。得初地真智，諸地疾當成。』
經：『是故大王（至）般若波羅蜜』。
釋曰：此即第二結成證得。文有兩節。初明舍凡入聖，后明舍分段入變易。說『是故大王』，是總結所告之人。說『舍凡夫身』，是說舍地前凡夫之身。說『入六住身』，是說入初地至第六地住地之身。此上
【English Translation】 English version 'Internally, without the thought of form, contemplate external forms extensively': Internally, without attachment to form, observe the various external forms. 'Internally, without the thought of form, contemplate external forms, blue, yellow, red, and white': Internally, without attachment to form, observe the various external forms, including blue, yellow, red, and white. This is further divided into four types, known as the Eight Victories. According to the Yingluo Jing (Garland Sutra), the eight names are different. The Four Great Elements are the same as in this sutra, and the Four Colors are the same as in the Bore Jing (Prajna Sutra). The four beginning with 'form' do not specify blue, etc., as the four colors. Perhaps this sutra is the same as the Yingluo Jing, and the meaning is not contradictory.
Sutra: 'The Four Great Elements, the Four Colors (to) the characteristics of entering'.
Explanation: The second explains the Ten All-Encompassing Spheres. Earth, water, fire, wind, blue, yellow, red, white, the sphere of space, the sphere of consciousness, are called the Ten All-Encompassing Spheres, also known as the Ten All-Inclusive Entries. This means that the object of contemplation is vast and without gaps, hence the name 'All-Encompassing Sphere's characteristics of entering'. This refers to the characteristics of understanding and entering the Ten All-Inclusive Entries. The reason for saying 'not using' is because of the nature of the vehicle. The reason for not mentioning the Eight Liberations is that these three categories of Dharma are contemplations practiced by people of inferior, intermediate, and superior capacities. Here, only intermediate and superior capacities are present, not inferior ones, so it is not discussed.
Sutra: 'The Thirty Acceptances are the characteristics of the First Ground'.
Explanation: The third explains the characteristics of the First Ground. The thirty minds before the ground are called the Thirty Acceptances, which are the expedient characteristics of the First Ground. The First Ground takes the Ultimate Truth as its essence.
Sutra: 'The Ultimate Truth is the characteristic of the Nine Grounds'.
Explanation: The fourth explains the characteristics of the Nine Grounds. The First Ground realizes the equality of suchness, object, wisdom, and is called the Ultimate Truth. It serves as the causal characteristic for the subsequent Nine Grounds, hence the name 'characteristic of the Nine Grounds'. Therefore, the She Lun (Compendium of Abhidharma) says: 'If, in the First Ground, one attains the Dharma Realm, one can quickly understand all subsequent words.' As the verse on the grounds says: 'Like, making a break in the first knot, the remaining knots can be quickly broken. Attaining the true wisdom of the First Ground, the other grounds will quickly be accomplished.'
Sutra: 'Therefore, Great King (to) Prajna Paramita'.
Explanation: This is the second conclusion, establishing attainment. The text has two sections. The first explains abandoning the mundane and entering the sacred, and the second explains abandoning the segmented and entering the transformed. Saying 'Therefore, Great King' is summarizing the person being addressed. Saying 'abandoning the body of a common person' means abandoning the body of a common person before the ground. Saying 'entering the body of the Six Abidings' means entering the body of the abidings from the First Ground to the Sixth Ground. Above this
即舍凡入聖。言舍七報身者。謂舍七地分段報身也。故智度論云。七地未舍蟲身肉身。言入八法身者。謂入八地已上變易法身。故前偈云。未度報身一生在。進入等觀法流地。言一地行般若波羅者。此法身萬行俱也。或可通說。十地萬行俱也。
經。十八梵天王同無生境。
釋曰。自下第三梵天等益。等言等取阿須輪也。于中有二。初明得益。后顯供養。此即初也。謂梵天等。隨其根性。證得三乘真實觀門。問觀人法無生空理。以為境也。前說修羅。得厭世益。今此修羅得三乘觀。與前異故。與梵天同。故與梵天一處合說。
經。復散華供養。
釋曰。自下第二別釋供養。文有三別。初總標供養。次別列華名。后正顯供養。此即初也。供養有二。一財。二法。今此文中。顯法供養。
經。空華(至)三十七品華。
釋曰。第二別列華名。空華顯人空。法性華明法空。此二種華。表伏忍也。地前仰學二空觀故。聖人華表信忍也。初入聖法無漏信故。順華表順忍也。四五六地順無生故。無生華表下中品無生忍也。證解無生最是初故。法樂華表上品無無忍也。四辨自在說法樂故。金剛華表下品寂滅忍也。金剛三昧破諸結故。此上七華表大乘法。緣觀中道華表緣覺法。證解緣生中道觀故
【現代漢語翻譯】 現代漢語譯本：這是指捨棄凡夫境界而進入聖人境界。所說的『舍七報身』，是指捨棄七地菩薩的分段生死之報身。所以《智度論》說，七地菩薩尚未捨棄蟲身肉身。所說的『入八法身』，是指進入八地菩薩以上的變易法身。所以前面的偈頌說，『未度報身一生在，進入等觀法流地』。所說的『一地行般若波羅蜜』，是指此法身具足萬行。或者可以通俗地說，十地菩薩具足萬行。
經文：十八梵天王共同證悟無生之境。
解釋：從下面開始是第三部分，講述梵天等眾生獲得的利益。『等』字包括阿修羅。這部分內容分為兩點：首先說明得到的利益，然後闡述供養。這裡是第一點。意思是說，梵天等眾生，根據各自的根性，證悟了三乘（聲聞乘、緣覺乘、菩薩乘）真實的觀門。他們觀人法皆空的道理，以此為境界。前面說阿修羅，得到厭離世間的利益。現在這些阿修羅得到三乘的觀法，與之前不同，所以與梵天相同，因此與梵天一起合說。
經文：又散花供養。
解釋：從下面開始是第二部分，分別解釋供養。文中有三個部分：首先總標供養，其次分別列出花的名字，最後正式闡述供養。這裡是第一點。供養有兩種：一是財供養，二是法供養。現在這段經文，闡述的是法供養。
經文：空華（乃至）三十七品華。
解釋：第二部分分別列出花的名字。『空華』顯示人空（pudgala-shunyata，人無我）。『法性華』闡明法空（dharma-shunyata，法無我）。這兩種花，表示伏忍（kshanti，忍辱）位。因為菩薩在登地之前，仰慕學習二空觀。『聖人華』表示信忍（shraddhanu-kshanti，信忍）位。因為初入聖法，生起無漏的信心。『順華』表示順忍（anuloma-kshanti，隨順忍）位。四地、五地、六地菩薩隨順無生法。『無生華』表示下品、中品的無生忍（anutpattika-dharma-kshanti，無生法忍）位。證悟理解無生之理，這是最初的階段。『法樂華』表示上品無生忍位。四無礙辯才自在說法，獲得法樂。『金剛華』表示下品寂滅忍位。金剛三昧能破除各種煩惱結使。以上七種花表示大乘佛法。『緣觀中道華』表示緣覺乘佛法。證悟理解緣起性空的中道觀。
【English Translation】 English version: This refers to abandoning the state of an ordinary being and entering the state of a sage. 'Abandoning the seven reward bodies' means abandoning the segmented mortal reward body of the seventh Bhumi (stage of a Bodhisattva). Therefore, the Mahaprajnaparamita-shastra says that the seventh Bhumi has not yet abandoned the insect body and the flesh body. 'Entering the eight Dharma bodies' means entering the transformation Dharma body above the eighth Bhumi. Therefore, the previous verse said, 'Not yet crossed over the reward body, one lifetime remains, entering the Dharma stream ground of equal contemplation.' 'One Bhumi practices Prajnaparamita' means that this Dharma body is complete with ten thousand practices. Or it can be said generally that the ten Bhumis are complete with ten thousand practices.
Sutra: The eighteen Brahma Kings together realized the state of non-origination.
Explanation: From here onwards is the third part, explaining the benefits obtained by the Brahma Devas and others. The word 'others' includes the Asuras (a type of demigod). This part is divided into two points: first, explaining the benefits obtained, and then elaborating on the offerings. This is the first point. It means that the Brahma Devas and other beings, according to their respective natures, realized the true gates of contemplation of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). They contemplate the principle of emptiness of both persons and dharmas, taking this as their realm. Earlier, it was said that the Asuras obtained the benefit of厭離世間(disgust with the world). Now these Asuras have obtained the contemplation of the Three Vehicles, which is different from before, so they are the same as the Brahma Devas, and therefore they are discussed together with the Brahma Devas.
Sutra: Again, they scattered flowers as offerings.
Explanation: From here onwards is the second part, separately explaining the offerings. There are three parts in the text: first, a general statement of the offerings, second, a separate listing of the names of the flowers, and finally, a formal elaboration of the offerings. This is the first point. There are two types of offerings: material offerings and Dharma offerings. Now, this passage elaborates on Dharma offerings.
Sutra: Empty flowers (up to) thirty-seven factors of enlightenment flowers.
Explanation: The second part separately lists the names of the flowers. 'Empty flowers' reveal the emptiness of persons (pudgala-shunyata, no-self of persons). 'Dharma-nature flowers' clarify the emptiness of dharmas (dharma-shunyata, no-self of phenomena). These two types of flowers represent the position of Subduing Endurance (kshanti, patience). Because before reaching the Bhumis, Bodhisattvas admire and learn the contemplation of the two emptinesses. 'Sage flowers' represent the position of Faith Endurance (shraddhanu-kshanti, faith-patience). Because upon first entering the holy Dharma, 無漏(unleaked) faith arises. 'Compliant flowers' represent the position of Compliant Endurance (anuloma-kshanti, compliant-patience). The Bodhisattvas of the fourth, fifth, and sixth Bhumis comply with the unoriginated Dharma. 'Unoriginated flowers' represent the lower and middle grades of Unoriginated Dharma Endurance (anutpattika-dharma-kshanti, unoriginated-dharma-patience). Realizing and understanding the principle of non-origination is the initial stage. 'Dharma-joy flowers' represent the position of the upper grade of Unoriginated Dharma Endurance. With the four unimpeded eloquence, one freely speaks the Dharma and obtains Dharma joy. 'Vajra flowers' represent the lower grade of Quiescent Extinction Endurance. The Vajra Samadhi can destroy all afflictions and fetters. The above seven types of flowers represent Mahayana Buddhism. 'Conditioned contemplation of the Middle Way flowers' represent Pratyekabuddha Buddhism. Realizing and understanding the Middle Way contemplation of conditioned arising and emptiness.
。三十七品華表聲聞法。道品觀中得自在故。
經。而散佛上(至)大菩薩眾。
釋曰。第三正顯供養。由前梵等。得三乘觀。以三乘華。散佛等上。
經。其餘一切眾證道跡果。
釋曰。第四明餘眾益。文有三段。初明得益。次列華名。后正供養。此即初也。是前眾余。故名餘眾。道跡是向。果即是果。又解。道跡有學。果即無學。通三乘也。前得三乘觀。此證三乘果。故有差別。
經。散心空華(至)妙覺華。
釋曰。第二別列華名。心空華者。四空也。三學之中名為心學。心樹華者。緣生觀也。十二緣生名為華樹。六波羅蜜華者。十地行也。此上三華。如次顯彼三乘法也。妙覺華者。佛果行也。因中說果。名妙覺華。
經。十千菩薩念來世眾生。
釋曰。第五明菩薩益。于中有二。初明十千菩薩得三昧益。后顯十億菩薩現成佛益。前中有二。初明能證人。后辨所證定。此即初也。謂此皆是地上菩薩。得同體大悲。憐念未來惡世眾生也。
經。即登(至)金剛三昧。
釋曰。第二明所證定。于中有三。初明緣果定。次顯緣義定。后顯得余定。此即初也。謂佛果德妙窮真俗。故云妙覺。照理圓盡。故曰圓明。不沮壞故云金剛。今此菩薩證得緣三之定
【現代漢語翻譯】 現代漢語譯本 三十七品華表聲聞法。道品觀中得自在故。
經。而散佛上(至)大菩薩眾。
釋曰。第三正顯供養。由前梵等。得三乘觀。以三乘華。散佛等上。
經。其餘一切眾證道跡果。
釋曰。第四明餘眾益。文有三段。初明得益。次列華名。后正供養。此即初也。是前眾余。故名餘眾。道跡是向（趨向涅槃的道路）。果即是果（涅槃的果位）。又解。道跡有學（還在學習的階段）。果即無學（已經完成學習的階段）。通三乘也。前得三乘觀。此證三乘果。故有差別。
經。散心空華(至)妙覺華。
釋曰。第二別列華名。心空華者。四空（四種禪定境界）也。三學之中名為心學。心樹華者。緣生觀（觀察事物生起因緣的智慧）也。十二緣生名為華樹。六波羅蜜華者。十地行（菩薩修行的十個階段）也。此上三華。如次顯彼三乘法也。妙覺華者。佛果行（成佛的修行）也。因中說果。名妙覺華。
經。十千菩薩念來世眾生。
釋曰。第五明菩薩益。于中有二。初明十千菩薩得三昧益。后顯十億菩薩現成佛益。前中有二。初明能證人。后辨所證定。此即初也。謂此皆是地上菩薩。得同體大悲。憐念未來惡世眾生也。
經。即登(至)金剛三昧。
釋曰。第二明所證定。于中有三。初明緣果定。次顯緣義定。后顯得余定。此即初也。謂佛果德妙窮真俗。故云妙覺。照理圓盡。故曰圓明。不沮壞故云金剛。今此菩薩證得緣三之定
【English Translation】 English version Thirty-seven sections on the Hua-biao Sravaka Dharma. Because one attains freedom in the contemplation of the Path.
Sutra: And scattered upon the Buddha (up to) the great Bodhisattva assembly.
Explanation: Third, it directly reveals the offering. Due to the preceding Brahma and others, one attains the contemplation of the Three Vehicles. With the flowers of the Three Vehicles, they are scattered upon the Buddha and others.
Sutra: All the remaining assembly attained the path-track fruit.
Explanation: Fourth, it clarifies the benefit to the remaining assembly. The text has three sections. First, it clarifies the attainment of benefit. Second, it lists the names of the flowers. Third, it directly makes the offering. This is the first section. They are the remainder of the preceding assembly, hence the name 'remaining assembly.' 'Path-track' is the path (the path towards Nirvana). 'Fruit' is the fruit (the fruit of Nirvana). Another explanation: 'Path-track' refers to those still learning (still in the learning stage). 'Fruit' refers to those who have completed learning (already completed the learning stage). It applies to all Three Vehicles. Previously, they attained the contemplation of the Three Vehicles; here, they attain the fruit of the Three Vehicles. Hence, there is a difference.
Sutra: Scattered Mind-emptiness Flower (up to) Wonderful Enlightenment Flower.
Explanation: Second, it separately lists the names of the flowers. 'Mind-emptiness Flower' refers to the Four Emptinesses (the four meditative states of emptiness). Among the Three Learnings, it is called the Mind Learning. 'Mind-tree Flower' refers to the contemplation of Dependent Origination (wisdom of observing the causes and conditions of the arising of things). The Twelve Dependent Originations are called the Flower-tree. 'Six Paramita Flowers' refers to the practices of the Ten Bhumis (the ten stages of Bodhisattva practice). These three flowers above, in order, reveal the Three Vehicle Dharmas. 'Wonderful Enlightenment Flower' refers to the practice of Buddhahood (the practice of becoming a Buddha). Speaking of the fruit in the cause, it is called Wonderful Enlightenment Flower.
Sutra: Ten thousand Bodhisattvas contemplate sentient beings of future generations.
Explanation: Fifth, it clarifies the benefit to the Bodhisattvas. Within this, there are two parts. First, it clarifies the benefit of the ten thousand Bodhisattvas attaining Samadhi. Second, it reveals the benefit of the ten billion Bodhisattvas manifesting Buddhahood. Within the first part, there are two aspects. First, it clarifies the people who can attain it. Second, it distinguishes the Samadhi attained. This is the first aspect. It means that these are all Bodhisattvas on the ground, attaining the great compassion of the same essence, pitying and contemplating the sentient beings of the evil world in the future.
Sutra: Immediately ascend (up to) Vajra Samadhi.
Explanation: Second, it clarifies the Samadhi attained. Within this, there are three parts. First, it clarifies the Samadhi of the fruit of conditions. Second, it reveals the Samadhi of the meaning of conditions. Third, it reveals the remaining Samadhis. This is the first part. It means that the Buddha's fruit virtue is wonderfully exhaustive of truth and convention, hence it is called Wonderful Enlightenment. Illuminating principle is completely exhaustive, hence it is called Complete Illumination. It cannot be destroyed, hence it is called Vajra. Now, these Bodhisattvas attain the Samadhi of the three conditions.
。從所緣為名也。
經。世諦三昧(至)第一義諦三昧。
釋曰。第二緣義定也。于中有二。初明三定。后顯三勝。此即初也。知有漏定。名世諦三昧。知無漏定。名真諦三昧。知非安立真如。名第一義諦三昧。
經。此三諦(至)王三昧。
釋曰。第二顯三勝也。此三統攝一切三昧。有大勝用。故名為王。智度論云。三昧王三昧。
經。亦得(至)一切行三昧。
釋曰。第三得余定也。無量三昧者。四無量定也。七財三昧者。緣七財定也。一信二戒三慚四愧五施六聞七慧。如瓔珞經說。廣釋如集異門論第十六卷。二十五有三昧者。證解二十五有定也。四人四惡趣四空及四禪梵王六慾天無想及那含。是名二十五有。廣如涅槃三十四。及智度論說。又解。對治二十五有定。名二十五有三昧。故涅槃云。無垢三昧。能對治地獄有。乃至得我三昧。能對治非想非非想有。廣說如彼。一切行三昧者。總攝諸行定也。
經。復有現成正覺。
釋曰。第二十億菩薩現成佛益。謂此皆是第十地菩薩。聞經力故。登金剛座。坐金剛定。現成佛故。
囑累品第八
將釋此品。略有二義。一釋品名。二正釋文。釋品名者。囑謂付囑。累即重累。如來重付囑此經。累代流行。
【現代漢語翻譯】 現代漢語譯本 從所緣而命名。
經：世諦三昧（直到）第一義諦三昧。
釋曰：第二是關於所緣的定義。其中有二：首先闡明三種禪定，然後彰顯三種殊勝。這裡是第一個方面。瞭解有漏的禪定，稱為世諦三昧（Samadhi of mundane truth）。瞭解無漏的禪定，稱為真諦三昧（Samadhi of ultimate truth）。瞭解非安立真如（unan স্থাপিত tathata），稱為第一義諦三昧（Samadhi of the highest meaning）。
經：這三種真諦（直到）王三昧。
釋曰：第二是彰顯三種殊勝。這三種三昧統攝一切三昧，具有巨大的殊勝作用，所以稱為王。如《智度論》所說：三昧王三昧（Samadhi King Samadhi）。
經：也能獲得（直到）一切行三昧。
釋曰：第三是獲得其他的禪定。無量三昧，指的是四無量定（four immeasurables）。七財三昧，指的是緣於七種財富的禪定。這七種財富是：一、信（śrāddha），二、戒（śīla），三、慚（hrī），四、愧（apatrāpya），五、施（tyāga），六、聞（śruta），七、慧（prajñā）。如《瓔珞經》所說。詳細解釋見《集異門論》第十六卷。二十五有三昧，指的是證悟並理解二十五有的禪定。二十五有是：四人趣、四惡趣、四空處、四禪天、梵王天、六慾天、無想天以及那含天。這就是二十五有。詳細內容見《涅槃經》第三十四卷以及《智度論》。另一種解釋是，對治二十五有的禪定，稱為二十五有三昧。所以《涅槃經》說：『無垢三昧（Vimala Samadhi），能對治地獄有，乃至得我三昧（Atma Samadhi），能對治非想非非想有。』詳細的說明見該經。一切行三昧，指的是總攝一切行的禪定。
經：又有現成正覺。
釋曰：第二是十億菩薩現成佛的利益。這裡指的是這些都是第十地菩薩，因為聽聞此經的力量，登上金剛座，安坐金剛定，從而現成佛果。
囑累品第八
將要解釋這一品，大概有兩個要點：一是解釋品名，二是正式解釋經文。解釋品名，『囑』是付囑，『累』是重累。如來鄭重地付囑這部經，使其能夠世代流傳。
【English Translation】 English version It is named based on what is cognized.
Sutra: Samadhi of mundane truth (up to) Samadhi of the highest meaning.
Explanation: Secondly, it defines based on what is cognized. There are two aspects: first, clarifying the three samadhis; second, revealing the three superiorities. This is the first aspect. Knowing the contaminated samadhi is called Samadhi of mundane truth (Śūnyatā-samādhi). Knowing the uncontaminated samadhi is called Samadhi of ultimate truth (Paramārtha-satya-samādhi). Knowing the non-established Suchness is called Samadhi of the highest meaning (Adhyāśaya-saṃcodanā-samādhi).
Sutra: These three truths (up to) King Samadhi.
Explanation: Secondly, it reveals the three superiorities. These three samadhis encompass all samadhis and have great superior functions, therefore they are called 'King'. As the Mahāprajñāpāramitāśāstra says: Samadhi King Samadhi.
Sutra: Also obtaining (up to) Samadhi of all practices.
Explanation: Thirdly, it obtains other samadhis. 'Immeasurable samadhis' refers to the four immeasurables (apramāṇa). 'Samadhi of the seven treasures' refers to the samadhi based on the seven treasures. The seven treasures are: 1. Faith (śrāddha), 2. Discipline (śīla), 3. Shame (hrī), 4. Remorse (apatrāpya), 5. Generosity (tyāga), 6. Learning (śruta), 7. Wisdom (prajñā). As the Bodhisattva-bhūmi says. A detailed explanation can be found in the Saṃgīti-paryāya Volume 16. 'Samadhi of the twenty-five existences' refers to the samadhi of realizing and understanding the twenty-five existences. The twenty-five existences are: the four human realms, the four evil realms, the four formless realms, the four dhyāna heavens, the Brahma heaven, the six desire heavens, the non-thinking heaven, and the Anāgāmin heaven. These are the twenty-five existences. Detailed information can be found in the Nirvana Sutra 34 and the Mahāprajñāpāramitāśāstra. Another explanation is that the samadhi that counteracts the twenty-five existences is called Samadhi of the twenty-five existences. Therefore, the Nirvana Sutra says: 'The Immaculate Samadhi (Vimala Samadhi) can counteract the existence of hell, and even obtaining the Self Samadhi (Atma Samadhi) can counteract the existence of neither perception nor non-perception.' Detailed explanations can be found there. 'Samadhi of all practices' refers to the samadhi that encompasses all practices.
Sutra: Again, there are those who presently accomplish perfect enlightenment.
Explanation: Secondly, it is the benefit of ten billion Bodhisattvas presently accomplishing Buddhahood. This refers to those who are all tenth-ground Bodhisattvas, who, through the power of hearing this sutra, ascend the Vajra seat, sit in the Vajra Samadhi, and thus presently accomplish Buddhahood.
Chapter Eight: Entrustment
In explaining this chapter, there are roughly two points: first, explaining the chapter title; second, formally explaining the text. Explaining the chapter title, 'Entrust' means to entrust, 'Accumulate' means to repeatedly entrust. The Tathagata solemnly entrusts this sutra so that it can circulate through generations.
故名囑累品。
經。佛告(至)我誡敕汝等(有本無等字者脫也)。
釋曰。自下第二正釋經文。前品已明勸學流通。故此品明付囑流通。于中有二。初明付囑誡勸。后爾時無量下。依教奉持。前中有二。初累標付屬誡敕。后廣釋付囑誡勸。此即初也。誡謂誡勸。即標七誡。敕謂教敕。明其付囑。等言等取余大眾也。
經。吾滅度后(至)信女時。
釋曰。第二廣釋付囑誡勸。于中有二。初明付囑。后五濁下。廣明誡勸。前中有二。初明付囑時。后正明付囑。此即初也。言八十年等者。釋此經文。諸說不同。一云。佛滅后一百年內。五人住持。一迦葉二十年。二阿難二十年。三未田地二十年。三人持法。經六十年。見佛在世。以行法故。持法不滅。第四商那和修二十年持。第五優婆鞠多亦二十年。此上二人。各二十年。商那和修以不現見佛化故。威儀法滅。言八百年者。正法五百年內。二十五師住持佛法。並是聖人相傳。佛法不滅。第六百年馬鳴菩薩。第七百年龍樹菩薩。二人持故。佛法不滅。八百年中持法人小。故言法滅。言八千年者。像法末法。眾生行邪法。故像末二法滅。涅槃云。末世有十二萬大菩薩。善持我法不滅。就凡所見。故言滅耳。有說。此云八十年者。正法五百年內后八十
【現代漢語翻譯】 故名囑累品。
經。佛告(至)我誡敕汝等(有本無等字者脫也)。
釋曰。自下第二正釋經文。前品已明勸學流通。故此品明付囑流通。于中有二。初明付囑誡勸。后爾時無量下。依教奉持。前中有二。初累標付屬誡敕。后廣釋付囑誡勸。此即初也。誡謂誡勸。即標七誡。敕謂教敕。明其付囑。等言等取余大眾也。
經。吾滅度后(至)信女時。
釋曰。第二廣釋付囑誡勸。于中有二。初明付囑。后五濁下。廣明誡勸。前中有二。初明付囑時。后正明付囑。此即初也。言八十年等者。釋此經文。諸說不同。一云。佛滅后一百年內。五人住持。一迦葉（Kashyapa，人名）二十年。二阿難（Ananda，人名）二十年。三未田地（未田地，人名）二十年。三人持法。經六十年。見佛在世。以行法故。持法不滅。第四商那和修（Shanavasin，人名）二十年持。第五優婆鞠多（Upagupta，人名）亦二十年。此上二人。各二十年。商那和修以不現見佛化故。威儀法滅。言八百年者。正法五百年內。二十五師住持佛法。並是聖人相傳。佛法不滅。第六百年馬鳴菩薩（Ashvaghosa，人名）。第七百年龍樹菩薩（Nagarjuna，人名）。二人持故。佛法不滅。八百年中持法人小。故言法滅。言八千年者。像法末法。眾生行邪法。故像末二法滅。涅槃云。末世有十二萬大菩薩。善持我法不滅。就凡所見。故言滅耳。有說。此云八十年者。正法五百年內后八十
【English Translation】 Therefore, it is named the 'Entrustment' chapter.
Sutra: The Buddha said (to) 'I instruct and command you all' (some versions omit the word 'all').
Explanation: From here begins the second, correct explanation of the sutra text. The previous chapter already clarified the encouragement of learning and propagation. Therefore, this chapter clarifies the entrustment and propagation. Within this, there are two parts: first, clarifying the entrustment, instruction, and encouragement; later, 'At that time, immeasurable...' which describes upholding the teachings respectfully. The first part has two sections: first, a summary of the entrustment, instruction, and command; later, a detailed explanation of the entrustment, instruction, and encouragement. This is the first section. 'Instruction' refers to instruction and encouragement, which is to highlight the seven instructions. 'Command' refers to teaching and commanding, clarifying the entrustment. 'All' refers to including the rest of the assembly.
Sutra: 'After my extinction (to) believing women'.
Explanation: The second part is a detailed explanation of the entrustment, instruction, and encouragement. Within this, there are two sections: first, clarifying the time of entrustment; later, 'The five turbidities...' which elaborates on the instruction and encouragement. The first part has two sections: first, clarifying the time of entrustment; later, directly clarifying the entrustment. This is the first section. The phrase 'eighty years, etc.' explains this sutra text. Various interpretations exist. One says: Within one hundred years after the Buddha's extinction, five people will uphold the Dharma: 1. Kashyapa (Kashyapa, a name) for twenty years; 2. Ananda (Ananda, a name) for twenty years; 3. Weitiandi (Weitiandi, a name) for twenty years. These three people uphold the Dharma for sixty years. Because they saw the Buddha in the world and practiced the Dharma, the upholding of the Dharma did not cease. 4. Shanavasin (Shanavasin, a name) upheld it for twenty years; 5. Upagupta (Upagupta, a name) also for twenty years. These two people each upheld it for twenty years. Because Shanavasin did not directly see the Buddha's transformation, the Dharma of conduct declined. The phrase 'eight hundred years' means that within the five hundred years of the Proper Dharma, twenty-five teachers upheld the Buddha's Dharma, passed down by sages, and the Buddha's Dharma did not cease. In the sixth hundred years, Bodhisattva Ashvaghosa (Ashvaghosa, a name); in the seventh hundred years, Bodhisattva Nagarjuna (Nagarjuna, a name). Because these two people upheld it, the Buddha's Dharma did not cease. Within the eight hundred years, the people upholding the Dharma were few, therefore it is said that the Dharma declined. The phrase 'eight thousand years' refers to the Semblance Dharma and the End Dharma, where sentient beings practice evil Dharma, therefore the Semblance and End Dharmas decline. The Nirvana Sutra says: In the final age, there will be one hundred and twenty thousand great Bodhisattvas who will skillfully uphold my Dharma and it will not cease. Based on what ordinary people see, it is said to decline. Some say that 'eighty years' refers to the last eighty within the five hundred years of the Proper Dharma.
年。八百年者。像法一千年中后八百年。故言八百年。八千年者。末法一萬年中取后八千年。故八千年也。雖有此說。未見誠文。故不可依。然此正像末法。意趣難了。故今略以五門分別。第一釋名。二出體性。三時分長短。四四滅法之相。五會釋違文廣如別記。言無佛至信女時者。顯上唯舉八十年八百年八千年意。以此時中三寶沉沒弘法人希。是故唯舉八十年等無佛法時。今言無少有名無。亦有令無名無。
經。此經三寶(至)讀誦解義者。
釋曰。自下第二正明付囑。文別有二。初付法令持。后付眾令化。此即初也。謂此惡時付王四眾。皆令受持讀誦解義。
經。為三界眾生(至)化一切眾生。
釋曰。第二付眾令化。謂與三界眾生。開三行化也。言三行者。一者空行。二七賢行。三十善行。有說。付囑有二。初付囑令解。后為三界下。付眾令化。開空慧道者。無漏慧也。七賢行者。七方便觀。十善行者。十善業道。此即從勝向劣行也。或可信行等七賢行也。問何故前品唯付諸王。今此品中通付四眾。解云。前品付囑護持。故唯付王。此品付囑令解教化眾生。故通四部眾也。
經。后五濁世(至)滅破吾法。
釋曰。自下第二廣辨七誡。文別有二。初廣辨七誡。后爾時十六
【現代漢語翻譯】 現代漢語譯本： 年。』八百年』指的是，像法時期一千年中的后八百年。所以說是『八百年』。『八千年』指的是，末法時期一萬年中的后八千年。所以說是『八千年』。雖然有這種說法，但沒有看到確鑿的經典依據，所以不可採信。然而，這正法、像法、末法時期的意義難以理解。所以現在略用五門來分別解釋：第一是解釋名稱，第二是闡述體性，第三是時期的長短，第四是四種滅法之相，第五是會通解釋相違背的經文，詳細內容見其他記載。說到沒有佛到信女的時候，是爲了顯示上面只舉八十年、八百年、八千年的用意。因為在這個時期中，三寶（佛、法、僧）沉沒，弘揚佛法的人稀少。所以只舉八十年等沒有佛法的時期。現在說沒有少許的名聞，也有令沒有名聞的。 經：此經三寶（乃至）讀誦解義者。 釋：下面第二部分正式說明付囑。內容分為兩部分。首先是付囑法令受持，然後是付囑大眾令教化。這裡是第一部分。意思是說，在這個惡世，付囑國王和四眾弟子，都讓他們受持、讀誦、理解經義。 經：為三界眾生（乃至）化一切眾生。 釋：第二部分是付囑大眾令教化。意思是說，給予三界眾生，開啟三種修行來教化他們。所說的三種修行是：一是空行，二是七賢行，三是十善行。有人說，付囑分為兩種。首先是付囑令理解，然後是『為三界』以下，付囑大眾令教化。開啟空慧之道，指的是無漏慧。七賢行指的是七方便觀。十善行指的是十善業道。這是從殊勝走向低劣的修行。或者也可以說是信行等七賢行。問：為什麼前面一品只付囑諸王，現在這一品中卻普遍付囑四眾？解釋說：前一品付囑護持，所以只付囑國王。這一品付囑令理解、教化眾生，所以普遍付囑四部大眾。 經：后五濁世（乃至）滅破吾法。 釋：下面第二部分廣泛辨析七種告誡。內容分為兩部分。首先是廣泛辨析七種告誡，然後是爾時十六...
【English Translation】 English version: 'Years.' 'Eight hundred years' refers to the latter eight hundred years within the one thousand years of the Image Dharma period (Xiangfa, 像法). Therefore, it is said 'eight hundred years.' 'Eight thousand years' refers to the latter eight thousand years within the ten thousand years of the End Dharma period (Mofa, 末法). Therefore, it is said 'eight thousand years.' Although there is this explanation, no reliable scriptural evidence has been seen, so it is not to be relied upon. However, the meaning of these periods of Correct Dharma (Zhengfa, 正法), Image Dharma, and End Dharma is difficult to understand. Therefore, I will now briefly explain it using five aspects: first, explaining the names; second, elucidating the essence; third, the length of the periods; fourth, the characteristics of the four Dharma destructions; and fifth, reconciling contradictory texts, as detailed in other records. The statement 'from the time without a Buddha to the faithful women' is to show the intention of only mentioning eighty years, eight hundred years, and eight thousand years above. Because during this period, the Three Jewels (Triratna: Buddha, Dharma, Sangha) are submerged, and those who propagate the Dharma are rare. Therefore, only the periods of eighty years, etc., without the Buddha's Dharma are mentioned. Now it is said that there is not the slightest fame, and there is also causing no fame. Sutra: 'This Sutra, the Three Jewels (up to) those who read, recite, and understand the meaning.' Commentary: 'Below, the second part formally explains the entrustment. The content is divided into two parts. First, the entrustment of the Dharma to be upheld, and then the entrustment of the assembly to teach. This is the first part. It means that in this evil age, the King and the fourfold assembly (monks, nuns, laymen, laywomen) are entrusted, and all are made to uphold, read, recite, and understand the meaning of the Sutra.' Sutra: 'For the sentient beings of the Three Realms (up to) to transform all sentient beings.' Commentary: 'The second part is the entrustment of the assembly to teach. It means giving to the sentient beings of the Three Realms, opening up three practices to transform them. The three practices are: first, the practice of emptiness (Sunyata, 空行); second, the seven virtuous practices; and third, the ten wholesome practices. Some say that the entrustment is divided into two types. First, the entrustment to understand, and then from 'for the Three Realms' onwards, the entrustment of the assembly to teach. Opening the path of empty wisdom refers to non-outflow wisdom (Anasrava-jnana, 無漏慧). The seven virtuous practices refer to the seven expedient contemplations. The ten wholesome practices refer to the ten wholesome karmic paths. This is the practice from the superior to the inferior. Or it could be the seven virtuous practices such as the practice of faith. Question: Why was only the King entrusted in the previous chapter, but in this chapter, the fourfold assembly is universally entrusted? Explanation: The previous chapter entrusted protection and upholding, so only the King was entrusted. This chapter entrusts understanding and teaching sentient beings, so the fourfold assembly is universally entrusted.' Sutra: 'In the latter Age of the Five Turbidities (up to) destroy and break my Dharma.' Commentary: 'Below, the second part extensively analyzes the seven admonishments. The content is divided into two parts. First, extensively analyzing the seven admonishments, and then at that time sixteen...'
下。依教奉持。此即第一廣辨七誡。即分為七。一誡諸滅法過。二誡壞四部行。三誡約因禁不依法。四誡自毀。五誡使役。六誡自咎。七誡謬信。此即第一誡諸滅法過。文別有三。初明滅法人。次明作下。辨滅法過。后當知下。結成過。此即初也。文有三節。初五濁世者。滅法時分。即五濁時。此五濁義。略以三門分別。一別釋名。二出體。三立五所由。第一釋名。略有二種。一者總名。二者別名。言五濁者。即是總名。五是標數。濁是滓穢美。故俱舍論第十二云。劫減時將末。壽等鄙下。如滓穢故。說名為濁。又順正理三十二云。云何濁義。極鄙下故。應辨舍故。如滓穢故。總言五濁者。帶數釋也。言別名者。一者壽濁。二者劫濁。三煩惱濁。四者見濁。五有情濁。瑜伽三十四云。如於今時。人壽短促。極長壽者。不過百年。昔時不爾。是名壽濁(文殊問經云。十歲而生。二十三十乃至千年。有長短故。此謂命濁也)。如於今時。漸次趣入三災中劫。現有眾多饑饉疫病刀兵可得。昔時不爾。是名劫濁。如於今時。有情多分習非法貪。不平等貪。執持刀劍。執持器杖。斗訟諍競。多行諂誑詐偽妄語。攝受邪法。有無量種惡。下不善法。現可了知。昔時不爾。是名煩惱濁(經云。多貪嗔癡。名煩惱濁)。如於今時。有情
【現代漢語翻譯】 下。依教奉持。這就是第一廣辨七誡，分為七個方面：一、告誡各種滅法之過；二、告誡破壞四部之行；三、告誡因緣禁制不依法；四、告誡自我毀壞；五、告誡使役他人；六、告誡自我責備；七、告誡謬誤的信仰。這就是第一誡，告誡各種滅法之過。文句分為三個部分：首先闡明滅法人；其次闡明所作之事，辨別滅法之過；最後『當知下』總結過失。這就是第一個部分，文句分為三個小節。首先，『五濁世者』，指滅法的時機，即五濁惡世之時。這五濁的含義，略以三個方面來分別：一、分別解釋名稱；二、指出其體性；三、建立五濁產生的原因。第一，解釋名稱，略有二種：一是總名，二是別名。『五濁』是總名，『五』是標示數量，『濁』是污穢不潔之意。所以《俱舍論》第十二卷說：『劫衰減時將要結束，壽命等變得鄙陋低下，如同污穢一般，所以稱為濁。』又《順正理論》第三十二卷說：『什麼是濁的含義？極其鄙陋低下，應當被捨棄，如同污穢一般。』總說五濁，是帶數目的解釋。別名則有五種：一、壽濁（Shou Zhuo，壽命衰減的污濁）；二、劫濁（Jie Zhuo，時代衰敗的污濁）；三、煩惱濁（Fannao Zhuo，煩惱熾盛的污濁）；四、見濁（Jian Zhuo，邪見增多的污濁）；五、有情濁（Youqing Zhuo，眾生福德淺薄的污濁）。《瑜伽師地論》第三十四卷說：『比如現在這個時候，人的壽命短促，最長壽的人，也不過一百年。過去不是這樣，這叫做壽濁（Shou Zhuo）。』（《文殊問經》說：『十歲而生，二十三十乃至千年，有長短的緣故，這叫做命濁（Ming Zhuo）。』）比如現在這個時候，逐漸進入三災中劫，現在有眾多的饑荒、疫病、刀兵可以見到。過去不是這樣，這叫做劫濁（Jie Zhuo）。比如現在這個時候，眾生大多習慣於非法貪婪，不平等的貪婪，手持刀劍，手持器杖，爭鬥訴訟，大多行諂媚欺騙、虛偽妄語，攝取邪法，有無量種惡劣的不善之法，現在可以清楚地知道。過去不是這樣，這叫做煩惱濁（Fannao Zhuo）。（經中說：『多貪嗔癡，名為煩惱濁（Fannao Zhuo）。』）比如現在這個時候，眾生
【English Translation】 Here. Practice accordingly. This is the first extensive explanation of the Seven Admonishments, which are divided into seven aspects: 1. Admonishing against all faults of destroying the Dharma; 2. Admonishing against destroying the practices of the four assemblies; 3. Admonishing against prohibitions based on causes and conditions that do not accord with the Dharma; 4. Admonishing against self-destruction; 5. Admonishing against exploiting others; 6. Admonishing against self-blame; 7. Admonishing against erroneous beliefs. This is the first admonishment, warning against all faults of destroying the Dharma. The text is divided into three parts: first, clarifying the Dharma destroyer; second, clarifying the actions taken, distinguishing the faults of destroying the Dharma; and finally, 『當知下 (Dang Zhi Xia)』 concluding the faults. This is the first part, and the text is divided into three sections. First, 『五濁世者 (Wu Zhuo Shi Zhe)』, refers to the time of Dharma destruction, which is the time of the Five Defilements. The meaning of these Five Defilements is briefly explained in three aspects: 1. Differentiating and explaining the names; 2. Pointing out their nature; 3. Establishing the reasons for the arising of the five defilements. First, explaining the names, there are roughly two types: one is the general name, and the other is the specific name. 『Five Defilements』 is the general name. 『Five』 indicates the number, and 『Defilement』 means impurity and filth. Therefore, the twelfth volume of the Abhidharmakośabhāṣya says: 『When the eon is declining and coming to an end, life spans and other things become base and inferior, like filth, so they are called defilements.』 Also, the thirty-second volume of the Nyāyānusāraśāstra says: 『What is the meaning of defilement? It is extremely base and inferior, and should be abandoned, like filth.』 Generally speaking of the Five Defilements, it is an explanation with a number. The specific names are five types: 1. Life Defilement (壽濁, Shou Zhuo); 2. Eon Defilement (劫濁, Jie Zhuo); 3. Affliction Defilement (煩惱濁, Fannao Zhuo); 4. View Defilement (見濁, Jian Zhuo); 5. Sentient Being Defilement (有情濁, Youqing Zhuo). The thirty-fourth volume of the Yogācārabhūmi-śāstra says: 『For example, at this time, people's lives are short, and the longest-lived people do not exceed one hundred years. In the past, it was not like this, this is called Life Defilement (壽濁, Shou Zhuo).』 (The Mañjuśrīparipṛcchāsūtra says: 『Born at ten years old, twenty, thirty, even a thousand years, there are long and short durations, this is called Life Defilement (命濁, Ming Zhuo).』) For example, at this time, gradually entering the intermediate eon of the three calamities, there are now many famines, epidemics, and wars that can be seen. In the past, it was not like this, this is called Eon Defilement (劫濁, Jie Zhuo). For example, at this time, sentient beings mostly are accustomed to unlawful greed, unequal greed, holding swords, holding weapons, fighting and litigating, mostly engaging in flattery, deception, false speech, embracing evil dharmas, there are countless kinds of evil and unwholesome dharmas that can now be clearly known. In the past, it was not like this, this is called Affliction Defilement (煩惱濁, Fannao Zhuo). (The sutra says: 『Much greed, anger, and ignorance are called Affliction Defilement (煩惱濁, Fannao Zhuo).』) For example, at this time, sentient beings
多分為壞正法。為滅正法。造立眾多像似正法。靈推求邪法邪義。以為先故。昔時不爾。是名見濁(經云邪見戒見取。見取。常見。斷見。有見。無見。我見。眾生見。是名見濁也)。如於今時。有情多分。不識父母沙門婆羅門。不識家長可尊敬者。作義利者。作所作者。今後世罪。不見怖畏。不修惠施。不作福業。不受齋法。不受凈戒。昔時不爾。是名有情濁。地持五濁。亦同瑜伽(經云。善惡眾生。下中上眾生。勝劣眾生。第一不第一眾生。是名眾生濁)第二齣體。壽濁。即以命根為性。劫濁。眾生濁。謂以五蘊為性。煩惱濁。除五見。一切煩惱為性。見濁。即用五見為性。第三立五所由者。如順正理云。豈不壽劫有情濁三。互不相離。見濁即用煩惱為性。五應不成。理實應然。但為次第顯五衰損。極增盛時。何等名為五種衰損。壽命衰損。時極短故。二資具衰損。少光澤故。三善品衰損。欣惡行故。四寂靜衰損。展轉相違。來諠諍故。五自體衰損。非出世間功德器故。為欲次第顯此五種衰損不同。故分五濁。顯宗亦同。又俱舍論第十二云。由前二濁。如其次第。壽命資具極致衰損。由次二濁。善品衰損。以耽欲樂自在行故。或損在家出家善故。由后一濁。衰損自身。身量色力。念智勤勇。及無病故。廣如別章。
【現代漢語翻譯】 現代漢語譯本 多半是破壞真正的佛法，爲了消滅真正的佛法，製造建立眾多相似於真正佛法的偽法。他們推崇尋求邪法邪義，並以此為先。過去不是這樣的。這叫做見濁（經中說邪見、戒見取、見取、常見、斷見、有見、無見、我見、眾生見，這叫做見濁）。 比如現在，很多眾生不認識父母、沙門（出家修道者）、婆羅門（印度教祭司），不認識家裡的長輩和值得尊敬的人，不認識為他們謀取利益的人，不認識為他們做事的人，不畏懼今生來世的罪惡，不修行佈施，不做善事，不守齋戒，不持凈戒。過去不是這樣的。這叫做有情濁。地持的五濁，也和《瑜伽師地論》相同（經中說善惡眾生、下中上眾生、勝劣眾生、第一不第一眾生，這叫做眾生濁）。 第二，從體性上說，壽濁，以命根為體性。劫濁、眾生濁，以五蘊為體性。煩惱濁，除了五見之外的一切煩惱為體性。見濁，以五見為體性。 第三，建立五濁的原因，如《順正理論》所說：『難道壽濁、劫濁、有情濁這三種濁，不是互相不能分離的嗎？見濁不是以煩惱為體性的嗎？這樣五濁不應該成立。』實際上應該是這樣的，但爲了依次顯示五種衰損，在它們極度增盛的時候，什麼是五種衰損呢？一是壽命衰損，因為時間極短。二是資具衰損，因為缺少光澤。三是善品衰損，因為喜歡惡行。四是寂靜衰損，因為互相違背，帶來喧鬧爭端。五是自體衰損，因為不是出世間功德的器皿。爲了依次顯示這五種衰損的不同，所以分為五濁。《顯宗論》也相同。 另外，《俱舍論》第十二卷說：『由於前兩種濁，壽命和資具達到極致的衰損。由於后兩種濁，善品衰損，因為沉溺於欲樂，放縱行為，或者損害在家和出家的善行。由於最後一種濁，自身衰損，身體的大小、顏色、力量、念力、智慧、勤奮和健康都衰損。』詳細內容如其他章節所述。
【English Translation】 English version Mostly, they destroy the true Dharma. To extinguish the true Dharma, they create and establish many semblances of the true Dharma. They promote and seek after heretical teachings and meanings, taking them as primary. It was not like this in the past. This is called the turbidity of views (Dṛṣṭi-kaṣāya) (The sutra says: wrong views, adherence to precepts and vows, clinging to views, eternalism, nihilism, existence, non-existence, self-view, sentient being view. This is called the turbidity of views). For example, in this present time, many sentient beings do not recognize their parents, Śramaṇas (wandering ascetics), or Brahmins (priests). They do not recognize elders in the family or those who are worthy of respect. They do not recognize those who seek benefits for them, or those who work for them. They do not fear the sins of this life and the next. They do not practice generosity, do not perform meritorious deeds, do not observe fasting, and do not uphold pure precepts. It was not like this in the past. This is called the turbidity of sentient beings (Sattva-kaṣāya). The five turbidities in the Bodhisattvabhūmi are the same as in the Yogācārabhūmi-śāstra (The sutra says: good and evil sentient beings, lower, middle, and upper sentient beings, superior and inferior sentient beings, foremost and not-foremost sentient beings. This is called the turbidity of sentient beings). Secondly, in terms of essence, the turbidity of lifespan (Āyu-kaṣāya) has the life-force as its essence. The turbidity of the eon (Kalpa-kaṣāya) and the turbidity of sentient beings have the five aggregates (Skandhas) as their essence. The turbidity of afflictions (Kleśa-kaṣāya) has all afflictions except the five views as its essence. The turbidity of views has the five views as its essence. Thirdly, regarding the reasons for establishing the five turbidities, as the Nyāyānusāra-śāstra says: 'Are not the three turbidities of lifespan, eon, and sentient beings inseparable from each other? Does not the turbidity of views have afflictions as its essence? In that case, the five turbidities should not be established.' In reality, it should be like this, but in order to sequentially reveal the five kinds of decline, at the time when they are extremely flourishing, what are the five kinds of decline? First is the decline of lifespan, because time is extremely short. Second is the decline of resources, because they lack luster. Third is the decline of virtuous qualities, because they delight in evil deeds. Fourth is the decline of tranquility, because they contradict each other, bringing about noisy disputes. Fifth is the decline of self, because it is not a vessel for supramundane merits. In order to sequentially reveal the differences between these five kinds of decline, they are divided into five turbidities. The Abhidharmakośabhāṣya also agrees. Furthermore, the twelfth volume of the Abhidharmakośa says: 'Due to the first two turbidities, lifespan and resources reach the extreme of decline. Due to the next two turbidities, virtuous qualities decline, because they indulge in sensual pleasures and act freely, or harm the virtuous practices of both householders and renunciates. Due to the last turbidity, the self declines, and the size, color, strength, mindfulness, wisdom, diligence, and health of the body all decline.' Detailed content is as described in other chapters.
次比丘等者。辨滅法人。有其四類。一四部眾。言比丘比丘尼四部弟子者。標別顯總。二天龍八部者。即八部眾。此亦標別顯總。三鬼神眾。四王等貴眾。后自恃齊高貴(或有本云。自是高貴者。謬也)滅破吾法者。滅法勝緣。由高貴故。能成諸過也。
經。明作製法(至)佛塔形。
釋曰。第二辨滅法過。文別有二。初制四福。后立四邪。此制四福。一製出家。二制行道。三製造像。四製造塔。如經可知。
經。立統官(至)都非吾法。
釋曰。第二立四邪教。一立統官。制眾安籍記僧。不依僧法過。二比丘地立白衣高坐。此即失高下相。此有兩釋。一云。于僧地中。白衣高坐。二云。同處比丘下立。白衣高坐。三兵奴為比丘。便違福田尊貴之相。四受別請者。失福田相。是外道法。非吾法也。是故比丘應供法行經云。若我弟子有受別請者。是人定失一果二果三果四果。不名比丘。是其不得國王地行。不得飲食國王水。有五百大鬼。常遮其前。是比丘七劫不見佛。佛不授手。不得受檀越物。五千大鬼常隨其後。言佛法中大賊。諸比丘應作次第請僧。七佛法如是。次第僧中。有佛化僧四道果僧菩薩僧七賢僧凡夫僧。欲使四方檀越得如是僧故。莫別受請。具說如彼。又梵網經云。一切不得受別
【現代漢語翻譯】 現代漢語譯本： 『次比丘等者，辨滅法人』，這裡有四類會破壞佛法的人：第一類是『四部眾』，即比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）和四部弟子，這是標明類別以顯示總稱。第二類是『天龍八部』，也就是八部眾，這也是標明類別以顯示總稱。第三類是鬼神眾。第四類是國王等高貴之人。這些人仗著自己地位高貴，（有些版本說『自是高貴』是錯誤的）來破壞我的佛法，他們破壞佛法的根本原因在於他們的高貴身份，因為高貴能讓他們犯下各種過錯。
『經：明作製法（至）佛塔形。』
釋曰：第二部分辨別破壞佛法的過失，分為兩個部分。首先是制定四種福業，然後是建立四種邪法。這裡講的是制定四種福業：一是允許出家，二是允許修行，三是製造佛像，四是建造佛塔。這些內容如經文所說。
『經：立統官（至）都非吾法。』
釋曰：第二部分是建立四種邪教。一是設立統管僧侶的官員，制定管理僧眾的規章，登記僧人，不依照僧團的規矩行事，這是過錯。二是比丘所在的地方，讓在家的俗人坐在高位上，這就失去了高下之別。對此有兩種解釋：一種說法是在僧團的場所中，讓在家的俗人坐在高位上；另一種說法是比丘站在下面，而讓在家的俗人坐在高位上。三是讓士兵或奴隸成為比丘，這就違背了福田的尊貴形象。四是接受特別的邀請，這就失去了福田的形象，這是外道的做法，不是我的佛法。所以《比丘應供法行經》說：『如果我的弟子接受特別的邀請，這個人一定會失去初果、二果、三果、四果的果位，不能稱為比丘。』這樣的人不能在國王的土地上行走，不能飲用國王的水，有五百個大鬼經常阻擋在他的前面，這個比丘七個劫都見不到佛，佛也不會伸出手來接引他，不能接受施主的物品，有五千個大鬼經常跟在他的後面，說是佛法中的大賊。各位比丘應該按照次序接受僧團的邀請，七佛的規矩就是這樣。按照次序接受僧團的邀請，僧團中有佛所化現的僧人、證得四道果的僧人、菩薩僧、七賢僧和凡夫僧，爲了讓四方的施主能夠供養到這樣的僧人，不要接受特別的邀請。』詳細的內容如經文所說。另外，《梵網經》說：『一切都不能接受特別的邀請。』
【English Translation】 English version: 'Next, those who are Bhiksus (bhiksu, a Buddhist monk) and others, distinguish those who destroy the Dharma.' There are four types of people who destroy the Buddha's teachings: The first type is the 'Four Assemblies,' namely Bhiksus, Bhiksunis (bhiksuni, a Buddhist nun), and the fourfold disciples. This is specifying categories to show the general term. The second type is the 'Devas (gods), Nagas (dragons), and the Eight Classes,' which are the eight types of beings. This is also specifying categories to show the general term. The third type is the assembly of ghosts and spirits. The fourth type is the noble assembly of kings and others. These people rely on their noble status (some versions say 'are inherently noble,' which is incorrect) to destroy my Dharma. The root cause of their destruction of the Dharma lies in their noble status, because nobility allows them to commit various faults.
'Sutra: Clearly making and establishing laws (up to) the shape of a Buddha's stupa (Buddhist shrine).'
Commentary: The second part distinguishes the faults of destroying the Dharma, divided into two parts. First, establishing the four meritorious deeds, then establishing the four heretical practices. Here, it speaks of establishing the four meritorious deeds: First, allowing ordination; second, allowing practice; third, making Buddha images; fourth, building stupas. These contents are as the sutra says.
'Sutra: Establishing governing officials (up to) are all not my Dharma.'
Commentary: The second part is establishing the four heretical teachings. First, establishing officials to govern the Sangha (Buddhist monastic community), making regulations to manage the Sangha, registering monks, and not acting according to the rules of the Sangha is a fault. Second, in the place where Bhiksus are, allowing laypeople to sit in high positions, which loses the distinction between high and low. There are two explanations for this: one explanation is that in the Sangha's place, laypeople are allowed to sit in high positions; the other explanation is that Bhiksus stand below, while laypeople sit in high positions. Third, allowing soldiers or slaves to become Bhiksus violates the venerable image of the field of merit. Fourth, accepting special invitations loses the image of the field of merit. This is a practice of external paths, not my Dharma. Therefore, the 'Bhiksus Should Offer Dharma Practice Sutra' says: 'If my disciples accept special invitations, that person will definitely lose the fruits of the first, second, third, and fourth stages, and cannot be called a Bhiksu.' Such a person cannot walk on the king's land, cannot drink the king's water, and five hundred great ghosts often block his path. This Bhiksu will not see the Buddha for seven kalpas (eons), and the Buddha will not extend his hand to receive him, and cannot accept the offerings of donors. Five thousand great ghosts often follow behind him, saying that he is a great thief in the Buddha's Dharma. All Bhiksus should accept the Sangha's invitations in order, and the rules of the seven Buddhas are like this. Accepting the Sangha's invitations in order, there are Sangha transformed by the Buddha, Sangha who have attained the four fruits, Bodhisattva (a being striving for Buddhahood) Sangha, Sangha of the seven sages, and Sangha of ordinary people. In order to allow donors from all directions to make offerings to such Sangha, do not accept special invitations.' The detailed contents are as the sutra says. Furthermore, the 'Brahma Net Sutra' says: 'Absolutely do not accept special invitations.'
請。利養入已。而此利養屬十方僧而別受請。即取十方僧物入已。又云。次第請者。即得十方賢聖僧。而世人別請五百羅漢。不如一僧次一凡夫僧。若別請者。是外道法。七佛無也。具說如彼。居士請僧福田經。大意亦同。
經。當知爾時(至)不久。
釋曰。第三結過。應知。
經。大王(至)是汝等作。
釋曰。第三滅壞四部行。文別有四。一標過名。二辨過相。三顯其累。四結過重。此即初也。壞亂四部所行正道。
經。自恃威力(至)弟子。
釋曰。第二辨過相也。謂制四部所行正理。
經。百姓疾病(至)破國因緣。
釋曰。第三顯其果也。由制四部。現感惡報。
經。說五(至)不盡。
釋曰。第四結過重也。如理可知。
經。大王(至)非法之行。
釋曰。第三誡約囚禁。不依法律。文別有四。一總標過失。二別顯過相。三非法等。明非法囚禁。四當知等者。結過重。此即初也。
經。橫與佛法(至)作諸罪過。
釋曰。第二別顯過相。如經可知。
經。非法非律(至)如囚禁法。
釋曰。第三非法囚禁。
經。當爾之時法滅不久。
釋曰。第四結成過重。
經。大王(至)
【現代漢語翻譯】 現代漢語譯本：如果因為利益供養進入（僧團），而這些利益供養本應屬於十方僧眾，卻被個別接受供請，這就等於拿了十方僧眾的物品。又說，按照次序請僧，就能得到十方賢聖僧。而世俗之人分別請五百羅漢，不如按照次序請一位凡夫僧。如果分別請僧，那是外道之法，過去的七佛沒有這樣做過。詳細的說明就像《居士請僧福田經》里所說的那樣，大意也相同。
經文：當知爾時（到）不久。
解釋：第三部分總結過失，應當知曉。
經文：大王（到）是汝等作。
解釋：第三部分是關於滅壞四部修行的內容，可以分為四個部分。一是標明過失的名稱，二是辨別過失的相狀，三是顯示其帶來的壞處，四是總結過失的嚴重性。這裡是第一部分，指破壞擾亂四部所修行的正道。
經文：自恃威力（到）弟子。
解釋：第二部分是辨別過失的相狀，指制定妨礙四部修行的正理。
經文：百姓疾病（到）破國因緣。
解釋：第三部分是顯示其帶來的後果，由於妨礙四部修行，現世就感得惡報。
經文：說五（到）不盡。
解釋：第四部分是總結過失的嚴重性，按照道理可以理解。
經文：大王（到）非法之行。
解釋：第三部分是告誡約束囚禁，不依據法律。可以分為四個部分。一是總標過失，二是分別顯示過失的相狀，三是非法等，說明非法的囚禁，四是當知等，總結過失的嚴重性。這裡是第一部分。
經文：橫與佛法（到）作諸罪過。
解釋：第二部分是分別顯示過失的相狀，如經文所說可以理解。
經文：非法非律（到）如囚禁法。
解釋：第三部分是非法的囚禁。
經文：當爾之時法滅不久。
解釋：第四部分是總結過失的嚴重性。
經文：大王（到）
【English Translation】 English version: If, after benefits and offerings have entered (the Sangha), these benefits and offerings should belong to the Sangha of the ten directions, but are individually accepted upon invitation, it is equivalent to taking the property of the Sangha of the ten directions. Furthermore, it is said that inviting monks in order will result in receiving the virtuous and holy Sangha of the ten directions. However, worldly people separately inviting five hundred Arhats is not as good as inviting an ordinary monk in order. If monks are invited separately, it is a practice of external paths, which the seven Buddhas of the past did not do. Detailed explanations are as found in the 'Sutra on Laypeople Inviting Monks for Fields of Merit,' the general meaning of which is the same.
Sutra: 'Know that at that time (until) not long.'
Explanation: The third part concludes the faults, which should be known.
Sutra: 'Great King (until) is what you all do.'
Explanation: The third part concerns the destruction of the practice of the four assemblies, which can be divided into four parts. First, it identifies the name of the fault; second, it distinguishes the characteristics of the fault; third, it reveals the harm it brings; and fourth, it concludes the severity of the fault. This is the first part, referring to destroying and disrupting the correct path practiced by the four assemblies.
Sutra: 'Relying on power (until) disciples.'
Explanation: The second part distinguishes the characteristics of the fault, referring to establishing principles that hinder the correct practice of the four assemblies.
Sutra: 'People's illnesses (until) the cause of national ruin.'
Explanation: The third part reveals the consequences, that due to hindering the practice of the four assemblies, one immediately experiences evil retribution.
Sutra: 'Speaking of five (until) not exhausted.'
Explanation: The fourth part concludes the severity of the fault, which can be understood according to reason.
Sutra: 'Great King (until) unlawful conduct.'
Explanation: The third part is a warning about imprisonment, not based on law. It can be divided into four parts. First, it generally identifies the fault; second, it specifically shows the characteristics of the fault; third, 'unlawful,' etc., explains unlawful imprisonment; and fourth, 'know that,' etc., concludes the severity of the fault. This is the first part.
Sutra: 'Violently against the Buddha-dharma (until) committing all kinds of offenses.'
Explanation: The second part specifically shows the characteristics of the fault, which can be understood as stated in the sutra.
Sutra: 'Unlawful, not according to the Vinaya (until) like imprisonment.'
Explanation: The third part is unlawful imprisonment.
Sutra: 'At that time, the Dharma will not be far from extinction.'
Explanation: The fourth part concludes the severity of the fault.
Sutra: 'Great King (until)'
滅破三寶。
釋曰。自下第四誡約自毀。文別有三。初自毀。次起惡。后招報。就自毀中。先法。后喻。此即初也。如經可知。
經。如師子身中蟲(至)非外道也。
釋曰。第二舉喻重釋。釋此喻相。如蓮華面經。佛告阿難。譬如師子。命終身死。若空若地。若水若陸。所有眾生。不敢食彼師子身肉。唯師子身自生諸蟲。還自啖食師子之肉。阿難。我之佛法。非余能壞。是我法中諸惡比丘。破我三大阿僧祇劫。積行勤苦所集佛法。解云。彼經但喻出家比丘。不同此經通喻道俗。
經。壞我佛法(至)至於百歲。
釋曰。第二明起惡。惡有三種。一壞法得罪惡。二正教不行惡。三惡增壽減惡。
經。其壞佛教(至)連禍縱橫。
釋曰。第三招報。于中有三。初法。次喻。后合。此即法說。于中有三。初明現報。次顯生報。后辨后報。此明現報。有其五種。一壞佛教。二無孝子。三六親不和(父母兄弟夫妻)。四天神不祐等。五災怪不絕。
經。死入地獄餓鬼畜生。
釋曰。第二顯生報也。
經。若出為人兵奴果報。
釋曰。第三辨后報也。廣辨三報。具如別章。
經。如響如影(至)火滅字在。
釋曰。第二舉喻。喻有三種。初之
【現代漢語翻譯】 現代漢語譯本 滅破三寶（Buddha, Dharma, Sangha，佛、法、僧）。
解釋：下面第四條戒律是關於自我毀壞的約束。從文義上可以分為三個部分。首先是自我毀壞，其次是產生惡行，最後是招致報應。在自我毀壞中，先說法理，後用比喻。這裡是第一部分。如經文所說，可以理解。
經文：如獅子身中蟲（到）非外道也。
解釋：第二部分用比喻再次解釋。解釋這個比喻的含義。如《蓮華面經》所說，佛告訴阿難：『譬如獅子，命終身死。無論在空中、地上、水裡、陸地，所有眾生，都不敢吃那獅子的肉。唯有獅子自身生出的蟲子，反而吃獅子的肉。阿難，我的佛法，不是其他外道能破壞的，而是我佛法中那些惡比丘，破壞我三大阿僧祇劫（Asankhya kalpa，無數大劫）積累修行勤苦所整合的佛法。』解釋說，那部經只是比喻出家的比丘，不同於這部經，這部經是通用於在家居士和出家人的。
經文：壞我佛法（到）至於百歲。
解釋：第二部分說明產生惡行。惡行有三種：一是破壞佛法而得罪惡，二是正教不能推行而產生惡，三是惡行增加而壽命減少。
經文：其壞佛教（到）連禍縱橫。
解釋：第三部分是招致報應。其中有三個部分：首先是法理，其次是比喻，最後是總結。這裡是法理的說明。其中有三個部分：首先說明現世的報應，其次顯示來世的報應，最後辨別後世的報應。這裡說明現世的報應，有五種：一是破壞佛教，二是沒有孝子，三是六親不和（父母、兄弟、夫妻），四是天神不保佑等等，五是災禍不斷。
經文：死入地獄餓鬼畜生。
解釋：第二部分顯示來世的報應。
經文：若出為人兵奴果報。
解釋：第三部分辨別後世的報應。廣泛辨別三種報應，具體如其他章節所述。
經文：如響如影（到）火滅字在。
解釋：第二部分舉出比喻。比喻有三種，這是第一種。
【English Translation】 English version Destroying and Ruining the Three Jewels (Buddha, Dharma, Sangha).
Explanation: The fourth precept below is about the restraint of self-destruction. From the meaning of the text, it can be divided into three parts. First, self-destruction; second, the arising of evil deeds; and third, incurring retribution. In self-destruction, first the principle is stated, then a metaphor is used. This is the first part. As the scripture says, it can be understood.
Scripture: Like worms in the body of a lion (to) not an external path.
Explanation: The second part uses a metaphor to explain again. Explaining the meaning of this metaphor. As stated in the 'Lotus Face Sutra', the Buddha told Ananda: 'For example, a lion, when its life ends and it dies. Whether in the sky, on the ground, in the water, or on land, all beings dare not eat the flesh of that lion. Only the worms that are born from the lion's own body, instead eat the lion's flesh. Ananda, my Buddha-dharma, cannot be destroyed by other external paths, but by those evil Bhikkhus (monks) in my Buddha-dharma, who destroy the Buddha-dharma that I have accumulated through diligent practice over three great Asankhya kalpas (countless great eons).' It is explained that that sutra only uses the metaphor of ordained Bhikkhus, unlike this sutra, which is applicable to both laypeople and monastics.
Scripture: Destroying my Buddha-dharma (to) up to a hundred years.
Explanation: The second part explains the arising of evil deeds. There are three types of evil deeds: first, offending by destroying the Buddha-dharma; second, evil arising from the inability to promote the correct teachings; and third, evil arising from the increase of evil deeds and the decrease of lifespan.
Scripture: Those who destroy Buddhism (to) continuous disasters and rampant misfortunes.
Explanation: The third part is about incurring retribution. There are three parts: first, the principle; second, the metaphor; and third, the conclusion. Here is the explanation of the principle. There are three parts: first, explaining the retribution in this life; second, showing the retribution in the next life; and third, distinguishing the retribution in future lives. Here it explains the retribution in this life, which has five types: first, destroying Buddhism; second, having no filial sons; third, disharmony among the six relatives (parents, siblings, spouse); fourth, the gods not protecting, etc.; and fifth, continuous disasters.
Scripture: After death, entering hell, the realm of hungry ghosts, and the animal realm.
Explanation: The second part shows the retribution in the next life.
Scripture: If reborn as a human, the karmic result of being a soldier or a slave.
Explanation: The third part distinguishes the retribution in future lives. The three retributions are extensively distinguished, as detailed in other chapters.
Scripture: Like an echo, like a shadow (to) the fire is extinguished, but the words remain.
Explanation: The second part gives a metaphor. There are three types of metaphors, this is the first.
二喻。喻其現報。如有聲形。響影必逐。有現業處。報定同時故。后之一喻。喻生后報。如人夜書。火滅字在現業雖滅。二報仍在。或可前二通喻三時。若有三業。必有果隨。如聲形處。必有響影。
經。三界果報亦復如是。
釋曰。第三合法。應知。
經。大王(至)如兵奴法。
釋曰。第五誡使役也。文有四別。一橫制。二使役。三攝錄。四示過。橫制有三。一能制人。二橫制誡。三屬當白衣。是兵奴法也。
經。若我弟子(至)是兵奴法。
釋曰。第二使役也。文有三節。一立籍。二強使。三顯非佛弟子。是兵奴法。
經。立統官攝僧(至)兵奴之法。
釋曰。第三攝錄也。文有四節。一官攝。二典攝。三僧攝。四屬是獄囚。兵奴法也。
經。當爾之時佛法不久。
釋曰。第四示過也。
經。大王(至)非佛法僧。
釋曰。第六誡自咎也。破國等緣。自作自受。非佛法僧。
經。大王(至)常所行道。
釋曰。第七誡謬信也。文有四別。一示善。二示惡。三謬信。四示過。此即示善。此經乃是七佛法器。十方諸佛常所行路。故應流通。
經。諸惡比丘(至)破國因緣。
釋曰。第二示惡也。諸惡比丘求名
【現代漢語翻譯】 現代漢語譯本 二喻。比喻的是現世報應。就像有聲音和形體，必然伴隨有迴響和影子一樣。如果存在現世所造的業，那麼果報必定同時產生。 后一個比喻，比喻的是來世報應。就像人在夜晚寫字，即使火熄滅了，字跡仍然存在一樣。現世所造的業即使消失，來世的果報仍然存在。或者可以將前兩個比喻都用來比喻三世（過去、現在、未來）。如果存在身、口、意三種業，必定有相應的果報跟隨，就像有聲音和形體的地方，必定有迴響和影子一樣。
經文：三界的果報也是如此。
解釋：第三部分是合法性，應當知曉。
經文：大王（直到）如同對待士兵和奴隸的法律一樣。
解釋：第五部分是告誡不要役使僧人。文中有四個方面：一是橫加制約，二是使役，三是收錄，四是揭示過失。橫加制約有三種：一是能夠制約人，二是橫加制約的告誡，三是歸屬於應當供養的在家居士。這就是對待士兵和奴隸的法律。
經文：如果我的弟子（直到）這是對待士兵和奴隸的法律。
解釋：第二部分是使役。文中有三個小節：一是登記戶籍，二是強迫役使，三是表明不是佛的弟子。這就是對待士兵和奴隸的法律。
經文：設立統管僧人的官員（直到）士兵和奴隸的法律。
解釋：第三部分是收錄。文中有四個小節：一是官府收錄，二是典當行收錄，三是僧團收錄，四是歸屬於監獄囚犯。這就是對待士兵和奴隸的法律。
經文：當那個時候，佛法就不會長久了。
解釋：第四部分是揭示過失。
經文：大王（直到）不是佛、法、僧。
解釋：第六部分是告誡自我責備。因為破壞國家等因緣，自己造作自己承受，與佛、法、僧無關。
經文：大王（直到）常常修行的道路。
解釋：第七部分是告誡不要錯誤地信仰。文中有四個方面：一是揭示善，二是揭示惡，三是錯誤的信仰，四是揭示過失。這裡是揭示善。這部經是過去七佛的法器，是十方諸佛常常行走的道路，所以應當流通。
經文：各種惡劣的比丘（直到）破壞國家的因緣。
解釋：第二部分是揭示惡。各種惡劣的比丘追求名利
【English Translation】 English version The second analogy illustrates immediate retribution. Just as sound and form are inevitably followed by echo and shadow, the retribution is certain to occur simultaneously with the present karma. The latter analogy illustrates retribution in future lives. Just as writing remains after the lamp is extinguished at night, the retribution remains even after the present karma has ceased. Alternatively, the first two analogies can be applied to the three periods of time (past, present, and future). If there are three types of karma (body, speech, and mind), there will inevitably be corresponding consequences, just as echo and shadow inevitably follow sound and form.
Sutra: The retribution in the Three Realms is also like this.
Explanation: The third part is about legitimacy, which should be known.
Sutra: Great King (up to) like the laws for soldiers and slaves.
Explanation: The fifth part is a warning against employing monks as servants. There are four aspects in the text: first, imposing restrictions; second, employing as servants; third, registering; and fourth, revealing faults. Imposing restrictions has three aspects: first, being able to restrict people; second, imposing restrictive warnings; and third, belonging to laypeople who should be supported. This is like the laws for soldiers and slaves.
Sutra: If my disciples (up to) this is the law of soldiers and slaves.
Explanation: The second part is about employing as servants. There are three sections in the text: first, registering; second, forcibly employing; and third, indicating that they are not disciples of the Buddha. This is the law of soldiers and slaves.
Sutra: Establishing officials to govern the Sangha (up to) the law of soldiers and slaves.
Explanation: The third part is about registering. There are four sections in the text: first, registration by officials; second, registration by pawnshops; third, registration by the Sangha; and fourth, belonging to prisoners. This is the law of soldiers and slaves.
Sutra: At that time, the Buddha's Dharma will not last long.
Explanation: The fourth part is about revealing faults.
Sutra: Great King (up to) not the Buddha, Dharma, and Sangha.
Explanation: The sixth part is a warning to blame oneself. Because of the causes and conditions of destroying the country, one creates and one suffers, which has nothing to do with the Buddha, Dharma, and Sangha.
Sutra: Great King (up to) the path that is always practiced.
Explanation: The seventh part is a warning against mistaken beliefs. There are four aspects in the text: first, revealing good; second, revealing evil; third, mistaken beliefs; and fourth, revealing faults. This is revealing good. This sutra is the Dharma vessel of the Seven Buddhas of the past, and it is the path that all Buddhas of the ten directions always walk, so it should be circulated.
Sutra: Various evil Bhikkhus (up to) the causes and conditions of destroying the country.
Explanation: The second part is about revealing evil. Various evil Bhikkhus seek fame and gain.
利故。于王等前。自說破法破國因緣。比丘自說。名為破法。教王令作。名為破國。
經。其王不別(至)不依佛法。
釋曰。第三謬信也。王等不知求名利故。信受諂言。橫作法制。不依佛誡。
經。是為破佛(至)正法不久。
釋曰。第四示過也。信他諂語。不依信佛言。定是破佛國因緣。法滅不久也。
經。爾時十六(至)失光不現。
釋曰。自下第二大眾奉持。于中有二。初人王傷感。後天王嗟嘆。前中有二。初明傷感。后顯受持。此即初也。十六大王聞佛七誡未來惡事。悲泣出聲。震動三千。諸光不現也。
經。時諸王等(至)當如佛教。
釋曰。第二受持佛教。依如佛誡。不敢違逆。
經。爾時大眾(至)是無佛世。
釋曰。第二天王嗟嘆。謂天王等。嗟嘆惡時。無佛出世。是空虛也。
經。爾時無量(至)阿須輪王。
釋曰。自下第二大眾奉行。于中有二。初明能受人。后顯所受法。此即初也。文有三節。一是菩薩。二是聲聞。三是雜品。
經。聞佛所說(至)波羅蜜。
釋曰。第二結所受法。聞佛所說二護因緣。頂戴受持。奉行此法也。
仁王經疏卷下(末)
【現代漢語翻譯】 現代漢語譯本 爲了名利，在國王等人面前，自稱是破壞佛法、破壞國家的原因。比丘自稱破壞佛法，教唆國王這樣做，就是破壞國家。
經文：那些國王不能辨別是非，不遵循佛法。
解釋：這是第三種謬誤的信任。國王等人因為追求名利，聽信諂媚之言，隨意制定法令，不遵循佛的告誡。
經文：這就是破壞佛（的因緣），正法不會長久。
解釋：這是第四種過失的顯示。相信他人的諂媚之語，不相信佛的教誨，必定是破壞佛國的因緣，佛法滅亡的日子不遠了。
經文：那時十六大國王（聽到這些話），失去了光彩，不再顯現。
解釋：下面是第二部分，大眾奉行佛法。其中有兩部分：一是人王傷感，二是天王嗟嘆。人王傷感中又有兩部分：一是說明傷感，二是顯示受持。這裡是第一部分。十六大國王聽到佛陀關於未來惡事的七條告誡，悲傷哭泣，聲音震動三千世界，自身的光芒也消失了。
經文：當時諸位國王等（發誓說），應當按照佛教的教導行事。
解釋：這是第二部分，受持佛教的教誨。依照佛的告誡，不敢違背。
經文：那時大眾（感嘆說），這是沒有佛出世的時代。
解釋：這是天王的嗟嘆。天王們感嘆惡劣的時代，沒有佛陀出世，一切都是空虛的。
經文：那時無量的（菩薩、聲聞等），乃至阿修羅王（都來聽法）。
解釋：下面是第二部分，大眾奉行佛法。其中有兩部分：一是說明能夠接受佛法的人，二是顯示所接受的佛法。這裡是第一部分。文中有三個部分：一是菩薩，二是聲聞，三是雜類。
經文：聽到佛所說的（兩種守護的）波羅蜜（paramita，到彼岸），（都非常歡喜）。
解釋：這是第二部分，總結所接受的佛法。聽到佛所說的兩種守護的因緣，都頂戴受持，奉行此法。
《仁王經疏》卷下（完）
【English Translation】 English version For the sake of profit, in front of the kings and others, they claimed to be the cause of destroying the Dharma and the country. A Bhiksu (Buddhist monk) claiming to destroy the Dharma, and instigating the king to do so, is destroying the country.
Sutra: Those kings could not distinguish right from wrong and did not follow the Buddha's Dharma.
Explanation: This is the third kind of erroneous trust. The kings and others, seeking fame and profit, listened to flattering words, arbitrarily made laws, and did not follow the Buddha's precepts.
Sutra: This is the cause of destroying the Buddha, and the true Dharma will not last long.
Explanation: This is the fourth display of faults. Believing the flattering words of others, not believing the Buddha's teachings, is certainly the cause of destroying the Buddha's country, and the day of the Dharma's extinction is not far away.
Sutra: At that time, the sixteen great kings (upon hearing these words) lost their radiance and no longer appeared.
Explanation: The following is the second part, the assembly upholding the Dharma. There are two parts: first, the human kings are saddened, and second, the Deva (gods) kings lament. In the human kings' sadness, there are two parts: first, explaining the sadness, and second, showing the upholding. This is the first part. The sixteen great kings, hearing the Buddha's seven precepts about future evils, wept sadly, their voices shaking the three thousand worlds, and their own light disappeared.
Sutra: At that time, the kings and others (vowed), 'We should act according to the Buddha's teachings.'
Explanation: This is the second part, upholding the Buddha's teachings. According to the Buddha's precepts, they dare not disobey.
Sutra: At that time, the assembly (lamented), 'This is an era without a Buddha appearing in the world.'
Explanation: This is the lament of the Deva kings. The Deva kings lamented the evil era, with no Buddha appearing in the world, everything is empty.
Sutra: At that time, immeasurable (Bodhisattvas, Sravakas (voice-hearers), etc.), even the Asura (demi-gods) kings (came to listen to the Dharma).
Explanation: The following is the second part, the assembly practicing the Dharma. There are two parts: first, explaining those who can receive the Dharma, and second, showing the Dharma that is received. This is the first part. There are three sections in the text: first, Bodhisattvas, second, Sravakas, and third, miscellaneous categories.
Sutra: Hearing what the Buddha said about the (two kinds of protection) Paramita (to the other shore), (they were all very happy).
Explanation: This is the second part, summarizing the Dharma that is received. Hearing what the Buddha said about the two kinds of protection, they all respectfully received and upheld this Dharma.
Commentary on the Renwang Sutra, Volume 2 (End)