T33n1709_仁王護國般若波羅蜜多經疏
大正藏第 33 冊 No. 1709 仁王護國般若波羅蜜多經疏
No. 1709 [cf. No. 246]
仁王護國般若波羅蜜多經疏第一上
青龍寺翻經講論沙門良賁奉 詔述
稽首無上覺 體遍相圓明 應現塵沙身 大悲無與等 所說甘露法 清凈修多羅 巧濟諸群生 甚深不可測 住果勝果道 麟喻部行尊 五忍諸聖凡 我今盡敬禮 三寶悲智力 加護見無遺 今欲贊真文 愿久利含識
粵真理湛寂迥出有無之表。智鏡澄照洞鑑性相之源。德海揚波汩清流於塵剎。牟尼大聖故現跡于王宮。從無生而生則生無所生。演無說之說則說無所說。動而寂若清月凌空。語而默等摩尼照物。所以如來在昔居於鷲峰。住定興悲光馳聚日。波斯匿等露集煙凝。亂墜天華坦夷巖谷。遂得凈土穢土密佈慈雲。聖眾凡眾皆沾法雨。宗陳護國乃理事雙彰。包括始終則境智俱寂。啟五忍而行位在目。談二諦而迷悟唯心。帝釋卻頂生之軍普明開班足之悟。化彰令德力現難思。十三法師文照昭乎指掌。七難氛息光炅炅乎寰區。恐季葉彫殘故永言深誡。若非大明作照何以破昏衢。非大震法音何以窒諸欲者矣。
皇唐八葉再造生靈。玄化無垠正刑有截。張
【現代漢語翻譯】 現代漢語譯本 大正藏第 33 冊 No. 1709 仁王護國般若波羅蜜多經疏
No. 1709 [cf. No. 246]
仁王護國般若波羅蜜多經疏第一上
青龍寺翻經講論沙門良賁奉 詔述
稽首無上覺（無上的覺悟） 體遍相圓明 應現塵沙身 大悲無與等 所說甘露法 清凈修多羅 巧濟諸群生 甚深不可測 住果勝果道 麟喻部行尊 五忍諸聖凡 我今盡敬禮 三寶悲智力 加護見無遺 今欲贊真文 愿久利含識
啊，真理是如此的湛寂，超脫于有和無的表象之外。智慧之鏡澄澈明亮，洞察萬事萬物的本性和現象的根源。佛法的恩德如海浪般涌動，將清凈的法流灑遍塵世。牟尼大聖（釋迦牟尼佛）因此示現在王宮之中。從無生而生，實際上是無所生；宣說無說之說，實際上是無所說。動時如清月懸掛天空般寂靜，語時如摩尼寶珠照亮萬物般沉默。所以如來（佛）過去住在鷲峰（靈鷲山），入定后興起大悲心，光明聚集如太陽。波斯匿王（拘薩羅國的國王）等人如露水聚集，如煙霧凝結。天花紛紛墜落，坦蕩的山谷也變得莊嚴。於是，清凈的佛土和污穢的世間都密佈著慈悲的雲朵，聖眾和凡眾都沐浴在佛法的甘霖之中。《仁王護國般若波羅蜜多經》闡述護國之理，乃是事和理的雙重彰顯。包括始終，則境界和智慧都歸於寂靜。開啟五忍之行，修行位次歷歷在目。談論二諦之理，迷和悟都源於一心。帝釋天（佛教護法神）捨棄頂生王的軍隊，普明菩薩開啟班足王的覺悟。教化彰顯美好的德行，佛力展現不可思議的力量。十三位法師的文字照亮經文，如同指掌般清晰。七難消散，光明照耀寰宇。恐怕末法時代佛法衰敗，所以用深切的語言告誡。如果不是大光明照耀，怎麼能破除昏暗的道路？如果不是大雷震般的法音，怎麼能阻止各種慾望呢？
皇唐八葉，再次創造生靈。玄妙的教化無邊無垠，正當的刑罰有法可依。張...
【English Translation】 English version Taisho Tripitaka Volume 33 No. 1709 The Benevolent Kings' Prajna Paramita Sutra with Commentary
No. 1709 [cf. No. 246]
The Benevolent Kings' Prajna Paramita Sutra with Commentary, First Volume (Part 1)
Commentary by the Shramana Liang Ben of Qinglong Temple, who translates scriptures and lectures, written by imperial order
I bow my head to the unsurpassed enlightenment (unsurpassed enlightenment), whose essence pervades and whose form is perfectly clear. Responding and manifesting in bodies as numerous as dust motes, with great compassion unmatched by any. The nectar-like Dharma spoken, the pure Sutras, Skillfully aiding all sentient beings, profoundly immeasurable. Abiding in the fruit, surpassing the path to the fruit, the honored one whose conduct is likened to a unicorn. The five stages of forbearance, all sages and ordinary beings, I now pay my respects with utmost reverence. May the compassion, wisdom, and power of the Three Jewels protect and watch over us without omission. Now I wish to praise the true words, may they benefit all sentient beings for a long time.
Ah, the true principle is so profound and still, transcending the realm of existence and non-existence. The mirror of wisdom is clear and bright, penetrating the source of the nature and phenomena of all things. The virtue of the Dharma surges like ocean waves, spreading the pure stream throughout the realms of dust. The Great Sage Muni (Shakyamuni Buddha) therefore manifested in the royal palace. Born from no-birth, it is actually born from nothing; speaking the no-speaking, it is actually speaking nothing. When moving, it is as still as the clear moon hanging in the sky; when speaking, it is as silent as a Mani jewel illuminating all things. Therefore, the Tathagata (Buddha) once resided on Vulture Peak (Grdhrakuta Mountain), and after entering samadhi, arose great compassion, the light gathering like the sun. King Prasenajit (King of Kosala) and others gathered like dew, condensing like mist. Heavenly flowers fell in profusion, and the open valleys became solemn. Thus, both the pure Buddha-land and the defiled world are densely covered with clouds of compassion, and both the holy assembly and ordinary beings are bathed in the rain of Dharma. The 'Benevolent Kings' Prajna Paramita Sutra' expounds the principle of protecting the country, which is a dual manifestation of both phenomena and principle. Including the beginning and the end, both the realm and wisdom return to stillness. Opening the practice of the five stages of forbearance, the stages of practice are clearly visible. Discussing the principle of the two truths, delusion and enlightenment both originate from one mind. Indra (Buddhist protector deity) abandoned the army of King Topknot, and Bodhisattva Universal Light opened the enlightenment of King Bandhuka. The teachings manifest beautiful virtues, and the Buddha's power reveals inconceivable strength. The words of the thirteen Dharma masters illuminate the scriptures, as clear as the palm of one's hand. The seven disasters dissipate, and the light shines throughout the world. Fearing that the Dharma will decline in the degenerate age, profound warnings are given. If it were not for the great light shining, how could the dark paths be broken? If it were not for the thunderous Dharma sound, how could the various desires be stopped?
In the eighth leaf of the Imperial Tang Dynasty, life was created again. The profound teachings are boundless, and the proper punishments have laws to follow. Zhang...
墜網震頹綱。驅黔庶于福壽之場。導滄波于無為之宅。廣運明德光揚 聖旨。乃詔不空三藏今重譯斯經。三藏言善兩方教傳三密。 龍宮演奧邃旨聞天。 佛日再中真風永扇。良賁學孤先哲有默清流。叨接翻傳謬 膺筆受。幸揚 天闕親奉 德音今于 大明宮南桃園修疏贊演。 宸光曲照不容避席。竊玄珠于貝葉但益慚惶捧白璧于 丹墀寧勝報效。仰酬 皇澤俯課忠勤。既竭愚誠庶照玄造矣。
解釋經題目義兼通別。仁王護國標請主之所為。般若波羅蜜多明境智之幽玄。序品第一即八章之別目。亦可仁者五常之首。王者統冠三才。護者悲力濟時。國者所居閫城。般若凈慧破識浪之煩籠。波羅彼岸即清凈之室宅。蜜多者離義到義。經者連綴攝持。序者起之端由。品者區分匯聚。第者次第。一者數初。人法雙彰故云仁王護國般若波羅蜜多經序品第一。
將解此經略啟四門。一敘經起意。二明經宗體。三所攝所被。四正解本文。敘經起意曲作兩門。初明經起意后翻譯年代。初中復二。先總后別。夫諸佛出興。根緣感赴諸經處會。各對宜聞。今說此經廣陳二護。十四王等有聖有凡。皆育黎元植菩薩事。此故經云。波斯匿等十六國王睹希有相咸作是念。世尊大慈普皆利樂。我等諸王云何護國。如來大悲平等濟利。佛
【現代漢語翻譯】 現代漢語譯本：墜落的羅網震動傾頹了綱紀，引導黔首百姓進入福壽的境地，引導滄海波濤進入無為的家宅。廣泛傳播明德，光大宣揚皇上的聖旨。於是詔令不空三藏（Amoghavajra，唐代密宗翻譯家）重新翻譯這部經。三藏說，善哉！兩方的教義傳授身、口、意三密。龍宮（Nāga Palace，龍族居住的宮殿）演說深奧的旨意，響徹天庭。佛日的輝煌再次照耀，真正的佛法之風永遠流傳。我，良賁（Liang Ben，譯者自稱），學識孤陋，先賢的智慧如同清澈的流水，我榮幸地參與翻譯，慚愧地接受筆錄。有幸在天闕（皇宮）宣揚，親自聆聽皇上的教誨，如今在大明宮南桃園修飾疏漏，讚揚演說。皇上的光輝照耀，不敢迴避。從貝葉經（palm-leaf manuscript）中竊取玄妙的珠玉，只會更加慚愧惶恐；在丹墀（宮殿的臺階）上捧著白璧，怎能勝過報效國家。仰望報答皇上的恩澤，俯身盡力完成忠誠的職責。既然竭盡愚笨的誠意，希望能夠照亮玄妙的造化。
解釋經題的意義，兼顧總括和分別。『仁王護國』（Benevolent Kings Protecting the Nation）標明請法的緣由。『般若波羅蜜多』（Prajnaparamita，智慧到彼岸）闡明境和智的幽深玄妙。『序品第一』（Introduction Chapter First）是八個章節的別稱。也可以說，『仁』是五常（仁、義、禮、智、信）之首，『王』是統領天地人三才，『護』是用悲心和力量救濟世人，『國』是所居住的城池。『般若』是清凈的智慧，破除意識波浪的煩惱束縛。『波羅』是到達彼岸，也就是清凈的家宅。『蜜多』是離開此岸到達彼岸的意思。『經』是連線貫穿，攝受保持。『序』是開始的緣由。『品』是區分匯聚。『第』是次第。『一』是數字的開始。人和法雙重彰顯，所以稱為《仁王護國般若波羅蜜多經序品第一》。
將要解釋這部經，略微開啟四個門徑：一是敘述經的起因，二是闡明經的宗體，三是所攝受和所教化，四是正式解釋經文。敘述經的起因又分為兩個方面：首先闡明經的起因，然後說明翻譯的年代。在闡明經的起因中又分為兩個部分：先總說，后別說。諸佛出現於世，根據眾生的根器和因緣來感應赴會，各種經典在不同的場合針對不同的對象宣說。現在宣說這部經，廣泛陳述二種護持：十四位國王等，有聖人也有凡人，都養育百姓，種植菩薩的事業。因此經中說：波斯匿王（Prasenajit，古印度拘薩羅國國王）等十六位國王看到希有的景象，都這樣想：世尊（Lord Buddha）大慈大悲，普遍利益安樂眾生，我們這些國王應該如何護國？如來（Tathagata，佛的稱號）大悲平等地救濟利益眾生。
【English Translation】 English version: The fallen net shook and collapsed the framework, guiding the common people to the realm of blessings and longevity, and leading the waves of the vast ocean to the abode of non-action. Widely spreading bright virtue and glorifying the Emperor's sacred decree. Therefore, the decree ordered Amoghavajra (Tang Dynasty Esoteric Buddhist translator) to re-translate this scripture. The Tripitaka master said, 'Excellent! The teachings of both sides transmit the three secrets of body, speech, and mind.' The Nāga Palace (the palace where the dragon race lives) expounds profound meanings, resounding in the heavens. The brilliance of the Buddha's sun shines again, and the true wind of Dharma will forever spread. I, Liang Ben (the translator's self-designation), with my limited knowledge, admire the wisdom of the predecessors like clear flowing water. I am honored to participate in the translation and humbly accept the transcription. Fortunately, I can proclaim it in the imperial palace and personally listen to the Emperor's teachings. Now, in the South Peach Garden of the Daming Palace, I am refining the omissions and praising the exposition. The Emperor's light shines upon us, and we dare not avoid our duties. Stealing the profound pearls from the palm-leaf manuscript only increases my shame and fear; holding the white jade on the steps of the palace, how can it surpass repaying the country? Looking up to repay the Emperor's grace, I bow down and strive to fulfill my loyal duties. Since I have exhausted my foolish sincerity, I hope to illuminate the profound creation.
Explaining the meaning of the scripture title, considering both the general and the specific. 'Benevolent Kings Protecting the Nation' indicates the reason for requesting the Dharma. 'Prajnaparamita' (wisdom to the other shore) elucidates the profound mystery of realm and wisdom. 'Introduction Chapter First' is another name for the eight chapters. It can also be said that 'Benevolence' is the head of the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness), 'King' is the leader of the three realms of heaven, earth, and man, 'Protect' is to save the world with compassion and strength, and 'Nation' is the city where one resides. 'Prajna' is pure wisdom, breaking the vexations and bonds of the waves of consciousness. 'Paramita' is reaching the other shore, which is the pure abode. 'Mita' means leaving this shore and reaching the other shore. 'Sutra' is connecting and penetrating, embracing and maintaining. 'Introduction' is the reason for the beginning. 'Chapter' is distinguishing and gathering. 'First' is the order. 'One' is the beginning of numbers. Both man and Dharma are doubly manifested, so it is called 'Benevolent Kings Protecting the Nation Prajnaparamita Sutra Introduction Chapter First'.
To explain this scripture, I will briefly open four paths: first, to narrate the cause of the scripture; second, to elucidate the doctrine of the scripture; third, to include what is received and taught; and fourth, to formally explain the text. The narration of the cause of the scripture is divided into two aspects: first, to elucidate the cause of the scripture, and then to explain the era of translation. The elucidation of the cause of the scripture is divided into two parts: first, the general statement, and then the specific statement. When the Buddhas appear in the world, they respond to the roots and conditions of sentient beings, and various scriptures are preached in different situations for different audiences. Now, this scripture is preached, widely stating the two kinds of protection: the fourteen kings, etc., both saints and ordinary people, all nurture the people and plant the deeds of Bodhisattvas. Therefore, the scripture says: King Prasenajit (King of Kosala in ancient India) and the other sixteen kings saw the rare phenomenon and thought: The Lord Buddha (Tathagata) is greatly compassionate and universally benefits and brings happiness to all beings. How should we kings protect our countries? The Tathagata (title of the Buddha) is greatly compassionate and equally saves and benefits all beings.
言。善男子吾今先為諸菩薩等說護佛果護十地行。廣明內護。又護國品云。一切國土若欲亂時。有諸災難賊來破壞。廣明外護。備陳二護利樂不斷說此經矣。次別明者略有六門。一明佛母。二明勝德。三明修行。四明次第。五明同說。六明佛果。諸佛所生心由智母。母出生佛。令德無儔。令德外章修行是稟。修行之漸次第淺深。非佛獨言諸佛同說。從因成得故辨果圓。有此六門是說經意。有如人世慈母所生從初降靈逮乎誕育。資德立行。自幼及長師友教誨。立身揚名。敘經起由大意如是。一明佛母者。一切諸佛從般若生。般若即是諸佛之母。不思議品云。此般若波羅蜜多是諸佛母諸菩薩母。不共功德神通生處。又奉持品云。大王般若波羅蜜多能出生一切諸佛法．一切菩薩解脫法．一切國王無上法．一切有情出離法。佛從母生還彰母德。力能護國故說此經。二明勝德者。所詮般若能生諸佛。能詮之教豈有比方。觀如來品云。若有人于恒河沙三千大千世界。滿中七寶以用佈施大千世界一切有情。皆得阿羅漢果。不如有人於此經中。乃至起於一念凈信。何況有能受持讀誦解一句者。又二諦品云。若有人能於此經中起一念凈信。是人即超百劫千劫百千萬劫生死苦難。何況書寫受持讀誦為人解脫所得功德。即與十方一切諸佛等無
【現代漢語翻譯】 現代漢語譯本 說：『善男子，我現在先為各位菩薩等講解守護佛果、守護十地之行，廣泛闡明內在的守護。』《護國品》中說：『一切國土如果將要發生動亂，出現各種災難，盜賊前來破壞，』廣泛闡明外在的守護。詳細陳述內外兩種守護，使利益和快樂不斷，這就是說這部經的意義。 其次分別闡明，大致有六個方面：一是闡明佛母，二是闡明殊勝功德，三是闡明修行，四是闡明次第，五是闡明共同宣說，六是闡明佛果。諸佛所生的心源於智慧之母（般若，prajna），母親出生佛陀，使得功德無與倫比，使得功德在外彰顯，修行是稟賦，修行的漸進在於次第的深淺。不是佛陀獨自宣說，而是諸佛共同宣說。從因地成就而證得果位，所以辨明果位的圓滿。具備這六個方面，就是宣說這部經的意義。猶如人世間的慈母所生，從最初的降生到誕生和養育，憑藉功德樹立德行，從年幼到長大，師長朋友教誨，立身揚名。敘述經文的起因和由來，大意就是這樣。 一是闡明佛母。一切諸佛從般若（prajna）產生，般若就是諸佛之母。《不思議品》中說：『這般若波羅蜜多（prajnaparamita）是諸佛之母，諸菩薩之母，不共功德神通的出生之處。』《奉持品》中說：『大王，般若波羅蜜多能出生一切諸佛法、一切菩薩解脫法、一切國王無上法、一切有情出離法。』佛陀從母親而生，更加彰顯母親的功德，力量能夠守護國家，所以宣說這部經。 二是闡明殊勝功德。所詮釋的般若能夠產生諸佛，能詮釋的教義怎麼能有比得上呢？《觀如來品》中說：『如果有人在恒河沙數的三千大千世界中，裝滿七寶用來佈施，三千大千世界的一切有情，都得到阿羅漢果（arhat），不如有人在這部經中，哪怕生起一念清凈的信心，更何況能夠受持、讀誦、理解一句經文的人呢？』《二諦品》中說：『如果有人能夠在這部經中生起一念清凈的信心，這個人就能超越百劫、千劫、百千萬劫的生死苦難，更何況書寫、受持、讀誦、為人解說，所得到的功德，就與十方一切諸佛相等無異。』
【English Translation】 English version It says: 'Good men, I will now first explain to all Bodhisattvas the practice of guarding the Buddha-fruit and guarding the Ten Grounds, extensively elucidating the inner protection.' The chapter on 'Protecting the Country' says: 'If all countries are about to be in turmoil, with various disasters and thieves coming to destroy,' extensively elucidating the outer protection. Fully presenting these two protections, ensuring continuous benefit and joy, is the meaning of explaining this sutra. Secondly, to explain separately, there are roughly six aspects: first, to explain the Buddha-mother; second, to explain the supreme virtues; third, to explain the practice; fourth, to explain the sequence; fifth, to explain the common teaching; and sixth, to explain the Buddha-fruit. The mind from which all Buddhas are born originates from the wisdom-mother (Prajna), the mother gives birth to the Buddha, making the virtues unparalleled, making the virtues manifest externally, practice is the endowment, the gradual progress of practice lies in the depth of the sequence. It is not the Buddha who speaks alone, but all Buddhas speak together. From the causal ground, accomplishment is attained, therefore, the perfection of the fruit is discerned. Possessing these six aspects is the meaning of explaining this sutra. It is like being born of a compassionate mother in the human world, from the initial descent to birth and nurturing, relying on virtues to establish conduct, from youth to adulthood, teachers and friends teach, establishing oneself and making a name. Narrating the origin and cause of the sutra, the general idea is like this. First, to explain the Buddha-mother. All Buddhas are born from Prajna. Prajna is the mother of all Buddhas. The chapter on 'Inconceivable' says: 'This Prajnaparamita is the mother of all Buddhas, the mother of all Bodhisattvas, the place of birth of uncommon merits and supernatural powers.' The chapter on 'Upholding' says: 'Great King, Prajnaparamita can give birth to all Buddha-dharmas, all Bodhisattva liberation-dharmas, all King's supreme dharmas, all sentient beings' liberation-dharmas.' The Buddha is born from the mother, further highlighting the mother's virtues, the power is able to protect the country, therefore, this sutra is explained. Second, to explain the supreme virtues. The Prajna that is explained can produce all Buddhas, how can the teachings that explain it be compared? The chapter on 'Observing the Tathagata' says: 'If someone were to fill the Ganges-sand number of three thousand great thousand worlds with seven treasures for almsgiving, and all sentient beings in the three thousand great thousand worlds were to attain Arhat-hood, it would not be as good as someone in this sutra, even if they were to generate a single thought of pure faith, let alone someone who can receive, uphold, recite, and understand a single verse.' The chapter on 'Two Truths' says: 'If someone can generate a single thought of pure faith in this sutra, that person will transcend hundreds of kalpas, thousands of kalpas, hundreds of millions of kalpas of suffering in samsara, let alone writing, receiving, upholding, reciting, and explaining it for others, the merits obtained are equal to all Buddhas in the ten directions without difference.'
有異。彰經勝德表法難聞。全身尚輕半偈斯重。諸佛同說出離正因。若不因經無容解脫。令生解脫故說此經。三明修行者。三有苦果長劫輪迴。縱起厭欣熾然生死諸外道輩自餓投巖。雖大劬勞徒抂功力。如來慜世現跡王宮。乘大智悲無倒宣說。略開五忍。為十四忍。菩薩行品云。善男子此十四忍十方世界過去現在一切菩薩之所修行。一切諸佛之所顯示。未來諸佛菩薩摩訶薩亦復如是。若佛菩薩不由此門得一切智者。無有是處。何以故。諸佛菩薩無異路故。善男子若人聞此住忍．行忍．迴向忍．歡喜忍．離垢忍．發光忍．焰慧忍．難勝忍．現前忍．遠行忍．不動忍．善慧忍．法雲忍．正覺忍能起一念清凈信者。是人超過百劫千劫無量無邊恒河沙劫一切苦難不生惡趣。不久當得無上菩提。于諸忍中備彰勝行。令脫苦縛故說此經。四明次第者。菩提涅槃是所求證。須修萬行時歷僧祇從淺至深次第悟證。奉持品云。云何諸善男子於此經中明瞭覺解為人演說。佛言。大王汝今諦聽從習忍至金剛定如法修行十三觀門。皆為法師依持建立。故十三門廣明修斷。一德不備無由歸源。勿謂一門致少功力。便能圓證無上菩提。具明修斷故說此經。五明同說者。諸佛利樂隨對根宜窮其至理宗無異說。二諦品云。大王一切諸佛說般若波羅蜜多。
【現代漢語翻譯】 現代漢語譯本 有差別。彰顯佛經殊勝功德，表明佛法難聞。即使是全身也比不上半句佛偈重要。諸佛共同宣說脫離輪迴的正因。如果不是因為佛經，就沒有解脫的可能。爲了使眾生得到解脫，所以宣說此經。 三、說明修行者。三有（指欲有、色有、無色有）是苦果，導致長劫輪迴。縱然生起厭惡或欣喜之心，熾盛的生死輪迴，以及那些自殘身體、跳崖尋求解脫的外道，即使付出巨大的努力，也只是徒勞無功。如來憐憫世人，示現在王宮中，以大智慧和大悲心，毫無顛倒地宣說佛法，簡略地開示了五忍，擴充套件為十四忍。《菩薩行品》中說：『善男子，這十四忍是十方世界過去、現在一切菩薩所修行的，也是一切諸佛所顯示的。未來諸佛菩薩摩訶薩也是如此。如果佛菩薩不通過這個法門而能證得一切智慧，那是絕不可能的。』為什麼呢？因為諸佛菩薩沒有其他道路可走。善男子，如果有人聽聞此住忍（安住于忍辱）、行忍（實踐忍辱）、迴向忍（迴向功德的忍辱）、歡喜忍（歡喜忍受）、離垢忍（遠離煩惱的忍辱）、發光忍（發出智慧之光的忍辱）、焰慧忍（智慧如火焰般熾盛的忍辱）、難勝忍（難以戰勝的忍辱）、現前忍（現前證悟的忍辱）、遠行忍（遠離煩惱的忍辱）、不動忍（心不動搖的忍辱）、善慧忍（具有善巧智慧的忍辱）、法雲忍（如法雲般覆蓋一切的忍辱）、正覺忍（證得正覺的忍辱），能夠生起一念清凈的信心，這個人就能超越百劫、千劫、無量無邊恒河沙劫的一切苦難，不會墮入惡趣，不久就能證得無上菩提。』在各種忍辱中，充分彰顯殊勝的修行，爲了使眾生脫離痛苦的束縛，所以宣說此經。 四、說明次第。菩提（覺悟）和涅槃（寂滅）是所要追求和證得的目標，必須修習萬行，經歷漫長的時劫，從淺到深，次第地悟證。《奉持品》中說：『如何讓善男子們對此經明瞭覺解，併爲人演說呢？』佛說：『大王，你現在仔細聽，從習忍到金剛定，如法修行十三觀門，都是爲了法師們依據而建立的。』所以，十三門廣泛地說明了修習和斷除。如果一個功德不具備，就沒有辦法迴歸本源。不要認為一個法門只能帶來少許功力，就能圓滿證得無上菩提。爲了詳細說明修習和斷除，所以宣說此經。 五、說明共同宣說。諸佛的利益和快樂，隨著眾生的根器和適應性，窮盡其至理，宗旨沒有不同的說法。《二諦品》中說：『大王，一切諸佛都宣說般若波羅蜜多（智慧到彼岸）。』
【English Translation】 English version There are differences. It highlights the supreme virtues of the sutra and indicates the rarity of hearing the Dharma. Even the whole body is lighter than half a verse. All Buddhas speak of the true cause of liberation. If not for the sutra, there is no possibility of liberation. To enable beings to attain liberation, this sutra is spoken. Third, explaining the practitioners. The Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) are the fruits of suffering, leading to long cycles of reincarnation. Even if aversion or joy arises, the intense cycle of birth and death, and those heretics who harm their bodies and jump off cliffs seeking liberation, even with great effort, it is all in vain. The Tathagata, compassionate to the world, manifested in the royal palace, and with great wisdom and great compassion, flawlessly proclaimed the Dharma, briefly revealing the Five Forbearances, expanded into the Fourteen Forbearances. The 『Chapter on Bodhisattva Conduct』 says: 『Good man, these Fourteen Forbearances are practiced by all Bodhisattvas in the past, present, and all ten directions, and are also revealed by all Buddhas. Future Buddhas and Bodhisattva Mahasattvas are also like this. If Buddhas and Bodhisattvas can attain all wisdom without going through this Dharma gate, it is impossible.』 Why? Because Buddhas and Bodhisattvas have no other path to take. Good man, if someone hears this Dwelling Forbearance (abiding in forbearance), Practicing Forbearance (practicing forbearance), Dedicating Forbearance (dedicating the merit of forbearance), Joyful Forbearance (joyfully enduring), Defiled-Free Forbearance (forbearance free from defilements), Light-Emitting Forbearance (forbearance emitting the light of wisdom), Flame-Wisdom Forbearance (forbearance with wisdom as blazing as a flame), Difficult-to-Conquer Forbearance (forbearance difficult to conquer), Manifest Forbearance (manifestly realizing forbearance), Far-Reaching Forbearance (forbearance that reaches far), Unmoving Forbearance (forbearance with an unmoving mind), Good-Wisdom Forbearance (forbearance with skillful wisdom), Dharma-Cloud Forbearance (forbearance covering everything like a Dharma cloud), Perfect-Enlightenment Forbearance (forbearance of attaining perfect enlightenment), and can generate a single thought of pure faith, that person can transcend all suffering of hundreds of kalpas, thousands of kalpas, immeasurable and boundless Ganges-sand kalpas, will not fall into evil realms, and will soon attain unsurpassed Bodhi.』 Among all forbearances, it fully highlights the supreme practice, and to liberate beings from the bonds of suffering, this sutra is spoken. Fourth, explaining the sequence. Bodhi (enlightenment) and Nirvana (extinction) are the goals to be sought and attained, and one must cultivate myriad practices, experience long eons, and gradually realize and attain from shallow to deep. The 『Chapter on Upholding』 says: 『How can good men clearly understand this sutra and explain it to others?』 The Buddha said: 『Great King, listen carefully now, from Habitual Forbearance to Vajra Samadhi, practicing the thirteen gates of contemplation according to the Dharma, all are established for teachers to rely on.』 Therefore, the thirteen gates extensively explain cultivation and cessation. If one virtue is not complete, there is no way to return to the source. Do not think that one Dharma gate can only bring a little merit and can perfectly attain unsurpassed Bodhi. To explain in detail the cultivation and cessation, this sutra is spoken. Fifth, explaining the common speaking. The benefits and happiness of all Buddhas, according to the faculties and adaptability of beings, exhaust their ultimate truth, and the doctrines have no different sayings. The 『Chapter on the Two Truths』 says: 『Great King, all Buddhas speak of Prajna Paramita (wisdom to the other shore).』
我今說般若波羅蜜多無別。汝等大眾受持讀誦如說修行。即為受持諸佛之法。然佛化跡語默或殊。至於般若皆同說故。六明佛果者。菩薩多劫眾行莊嚴因滿果圓稱究竟位。非相無相永超生滅。奉持品云。善男子金剛三昧現在前時。而亦未能等無等等。等覺因矣。若解脫位一相無相無生無滅。同真際等法性滿功德藏住如來位彰佛果矣。豈不果位菩提涅槃從生了因凝然相續。此不必爾。如下文中十三法師。由斷續生煩惱障故得真解脫。由斷礙解所知障故得大菩提。至彼經云。從初習忍至金剛定皆名為伏一切煩惱。當廣分別。由斯大覺現化利生。此經之興諒在茲矣 明翻譯年代者。自周星隱。耀漢日通津洎乎魏朝。此經尚闕。從初晉代至今巨唐。前後翻傳凡有四譯。第一晉朝太始三年。有月支國三藏法師曇摩羅蜜。晉云法護。譯為一卷名仁王般若。第二後秦弘始三年。三藏法師鳩摩羅什。秦云童壽。于長安西明閣逍遙園譯為兩卷。名仁王護國般若波羅蜜。第三梁朝承聖三年。有西天竺優禪尼國三藏法師波羅末陀。梁云真諦。于洪府寶因寺譯為一卷。名仁王般若並疏六卷。然則晉本初翻方言尚隔。梁朝所譯隱而不行。秦時所翻流傳宇內。自古高德疏義寔繁。百坐相仍崇護國矣。粵惟巨唐 肅宗皇帝重昌堯化革弊救焚。至憂黎元
【現代漢語翻譯】 現代漢語譯本：我現在要講說《般若波羅蜜多》，它沒有差別。你們大眾要受持、讀誦，按照所說的去修行，就是受持諸佛的教法。雖然佛陀示現的言語或有不同，但關於般若的說法都是相同的。所謂『六明佛果』，是指菩薩經過多劫的修行，以各種善行來莊嚴自己，因行圓滿，果位也圓滿，達到了究竟的地位。這種狀態超越了有相和無相，永遠超越了生死。正如《奉持品》所說：『善男子，當金剛三昧現前的時候，也未能等同於無等等。』這只是等覺的因。如果達到了解脫的地位，就是一相、無相、無生、無滅，與真際相同，與法性相同，功德圓滿，安住于如來的果位，彰顯了佛的果位。難道不是果位的菩提和涅槃，從生起了因之後就凝然相續嗎？不一定如此。如下文中的十三位法師，由於斷除了持續產生的煩惱障，所以得到了真正的解脫；由於斷除了阻礙理解的所知障，所以得到了大菩提。經中說：『從最初的習忍到金剛定，都叫做伏一切煩惱。』這些內容應當廣泛地分別解釋。由於這個原因，大覺悟者示現化身來利益眾生，這部經的興起大概就在於此了。 說明翻譯年代：從周朝星象隱沒，到漢朝太陽照耀，溝通了津樑，直到魏朝，這部經仍然缺失。從最初的晉代到如今的巨唐，前後翻譯流傳共有四種譯本。第一種是晉朝太始三年，有月支國（古代西域國名）的三藏法師曇摩羅蜜（Dharmamitra，意為『法的朋友』），晉地稱他為法護（Dharmaraksa，意為『護法』），翻譯成一卷，名為《仁王般若》。第二種是後秦弘始三年，三藏法師鳩摩羅什（Kumarajiva，意為『童壽』），在長安西明閣逍遙園翻譯成兩卷，名為《仁王護國般若波羅蜜》。第三種是梁朝承聖三年，有西天竺優禪尼國（Ujjeni，古印度城市）的三藏法師波羅末陀（Paramartha，意為『真諦』），梁地稱他為真諦，在洪府寶因寺翻譯成一卷，名為《仁王般若》，並附有疏解六卷。然而，晉朝的譯本最初翻譯時，由於方言的隔閡，難以理解；梁朝所翻譯的譯本隱沒而不流行；秦朝所翻譯的譯本流傳於天下。自古以來，高僧大德對這部經的疏解和闡釋非常多，百座法席相繼不斷，崇尚護國。追溯到巨唐肅宗皇帝，他重視併發揚堯舜的德化，革除弊端，拯救危難，深切地憂慮百姓的疾苦。
【English Translation】 English version: I will now speak about Prajna Paramita (Perfection of Wisdom), which is without differentiation. You, the assembly, should receive, uphold, recite, and practice according to what is said, which is to receive and uphold the Dharma of all Buddhas. Although the Buddha's manifested words may differ, their teachings on Prajna are the same. The 'Six Illuminations of the Buddha-fruit' refer to the Bodhisattva who, through many kalpas (eons) of practice, adorns themselves with various virtuous deeds. When the causes are complete and the fruit is perfect, they attain the ultimate position. This state transcends both form and formlessness, forever surpassing birth and death. As the 'Upholding' chapter says: 'Good son, when the Vajra Samadhi (Diamond Concentration) manifests, it is still not equal to the Unequalled.' This is the cause of Equal Enlightenment. If one attains the state of liberation, which is one form, formless, without birth, and without death, being the same as the True Reality and the Dharma-nature, with the treasury of merits complete, one dwells in the Tathagata's (Thus Come One's) position, manifesting the Buddha-fruit. Is it not that the Bodhi (Enlightenment) and Nirvana (Liberation) of the fruit-position, after the arising of the causal factor, continue in a solidified sequence? Not necessarily so. As with the thirteen Dharma Masters mentioned later in the text, they attained true liberation by severing the continuously arising afflictive obscurations; they attained Great Bodhi by severing the cognitive obscurations that hinder understanding. The sutra says: 'From the initial practice of forbearance to the Vajra Samadhi, all is called subduing all afflictions.' These contents should be extensively explained. For this reason, the Greatly Awakened One manifests transformations to benefit sentient beings; the rise of this sutra probably lies in this. Explanation of the Translation Era: From the time when the stars of the Zhou dynasty faded, to the time when the sun of the Han dynasty shone, connecting the ford, until the Wei dynasty, this sutra was still missing. From the initial Jin dynasty to the present great Tang dynasty, there have been four translations in circulation. The first was in the third year of the Tai Shi era of the Jin dynasty, by the Tripitaka Master Dharmamitra (Friend of the Dharma) from Yuezhi (an ancient Central Asian kingdom), known as Dharmaraksa (Guardian of the Dharma) in Jin, who translated it into one volume, named 'The Benevolent King Prajna'. The second was in the third year of the Hong Shi era of the Later Qin dynasty, by the Tripitaka Master Kumarajiva (Child Longevity), who translated it into two volumes at the Xiaoyao Garden of the Ximing Pavilion in Chang'an, named 'The Benevolent King Protecting the Nation Prajna Paramita'. The third was in the third year of the Cheng Sheng era of the Liang dynasty, by the Tripitaka Master Paramartha (Ultimate Truth) from Ujjeni (an ancient Indian city) in West India, known as Paramartha in Liang, who translated it into one volume at the Bao Yin Temple in Hong Prefecture, named 'The Benevolent King Prajna', with six volumes of commentary attached. However, the Jin dynasty translation was difficult to understand due to the differences in dialects at the time of the initial translation; the Liang dynasty translation was hidden and did not circulate; the Qin dynasty translation circulated throughout the world. Since ancient times, there have been many commentaries and explanations of this sutra by eminent monks and virtuous individuals, with hundreds of Dharma seats succeeding one another, advocating the protection of the nation. Tracing back to Emperor Suzong of the great Tang dynasty, he valued and promoted the virtuous transformation of Yao and Shun, eliminated malpractices, rescued those in distress, and deeply worried about the suffering of the people.
澡心齋戒。請南天竺執師子國灌頂三藏名阿目佉唐云不空。翻傳眾經以安社稷。茲愿未滿仙駕歸天。我今 寶應皇帝再造乾坤禮樂惟新。明白四達恭嗣先訓恩累請焉。永泰元年歲在乙巳四月二日 詔曰。如來妙旨惠洽生靈。仁王寶經義崇護國。前代所譯理未融通。望依梵夾再有翻譯。貝葉之言永無漏略。金口所說更益詳明。仍請僧懷感等於內道場所翻譯。福資先代澤及含靈。寇盜永清寰區允穆。傳之曠劫救護實深者。遂 詔觀軍客使開府魚朝恩。兼統其事于南桃園翻譯。起自月朔終乎月望。于承明殿灌頂道場 御執舊經對讀新本。 詔曰。新經舊經理甚符順。所譯新本文義稍圓。斯則金言冥契于 聖心。佛日再生於鳳沼。翻傳先後其在茲歟。總是初門經起竟。
第二明經宗體曲作兩門。一明經宗。二明經體。初明經宗復分為二。先明諸教后明此經。明諸教者。凡諸經宗隨經以立。所聞既異非唯一轍。如維摩經不思議為宗。法華經一乘為宗。楞伽經如來藏為宗。涅槃經佛性為宗。此諸經宗約對待立。若論至理清凈法界言語道斷。宗何所宗。楞伽經中對治心量立宗之失。故經偈云。隨其所立宗．即有眾雜義．等觀自心量．言說不可得。故知立宗皆是心量。若宗不生宗還生矣。故凈法界無宗不宗。準此而言更何所道。
今依言教無倒希求為欲了知諸宗旨趣故揚摧矣。外道雖多宗唯我法。非此所要廣知余文。今依文判教有三種。然佛出世初轉法輪說阿含等多明有宗。次說大乘般若經等無相之教多明空宗。后說大乘解深密等不空不有非空有宗。由佛世尊於法自在當根為說有斯異矣。自雙林掩耀部執競興。初小乘宗雞園起諍。四百年內分二十部。本末前後如常分別。于彼時中傳法聖者多知有教。次馬鳴龍猛諸菩薩等造智論等多知大乘無相空教。后慈氏無著諸菩薩等造瑜伽等多知大乘不空不有教。以佛滅后同佛在時先有次空后非空有。雖明空有聖不相違。故大乘法千年間付法相承曾無異說。洎千年后空有兩宗清辯護法二大菩薩各依大乘了義之教明空明有見解不同。依西域記此二菩薩亦不對敵議其優劣。言空有者。所謂遍計所執性．依他起性．圓成實性．於三性中遍計體空兩宗共許。圓成實性體離名言。次二諦中下具明也。唯就依他論其空有。具陳此義文分為二。初依聖教后依古德。依聖教中先明空有後明二諦。明空有者。瑜伽唯識皆有誠文。如當寺東院金剛疏中以為刊定。今依廣百論第十卷中略申梗概。于中分三。初明師宗次明立難后申正義。初師宗者此復有三。第一瑜伽學徒立依他有。第二清辯菩薩立依他空。第三護法菩薩雙破二執建立
中道為廣百論。聖天造本護法造釋。故為第三評家正義。第二立難文復分二。一明立宗二明徴難。明立宗者初瑜伽師申有宗云。分別所執法體是無。因緣所生法體是有。由斯發起煩惱隨眠。繫縛世間輪迴三有。或修加行證無我空。得三菩提脫生死苦。為證此義引經頌難云遍計所執無依他起性有。妄分別失壞墮增減二邊。清辯釋云。名是計執義是依他。名于其義非有故無。義隨世間非無故有。不可引此證有依他。第二徴難略引四文。第一瑜伽者難清辯釋文中有三。初總非云。此釋不然義相違故。次興四難。一義例名無難。若名于義非有故無。義亦于名是無何有。二名例義有難。又于其義所立名言既因緣生。如義應有。三名義計執難。若妄所執能詮性無。妄執所詮其性豈有。四名義依他難。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。后總結云。世俗假立能詮所詮無應並無有應齊有。如何經說一有一無。故汝所言不符經義。應信遍計所執性無。是諸世間妄情立故。依他起性從因緣生非妄情為。應信是有。第二立難。清辯菩薩為證己義引經偈云。由立此此名詮于彼彼法。彼皆性非有由法性皆然。瑜伽者難云。經意不說名于義無。但說所詮法性非有。辯諸法性皆不可詮。名言所詮皆是共相。
【現代漢語翻譯】 現代漢語譯本： 《中道廣百論》闡述了中道思想。聖天（Āryadeva）著寫了根本頌，護法（Dharmapāla）撰寫了註釋。因此，它被認為是第三評家（指論師）的正統觀點。第二部分，關於建立論點和提出反駁，又分為兩個部分：一是闡明所建立的宗義，二是提出質疑和反駁。 首先，闡明所建立的宗義。瑜伽行者（Yogācāra）首先陳述他們的宗義說：『分別心所執著的法（dharma）的自性是空無的（無）。由因緣所生的法（dharma）的自性是實有的（有）。由於這種執著，產生了煩惱和隨眠（anuśaya），從而束縛世間眾生在三有（trayo bhava，欲有、色有、無色有）中輪迴。或者通過修行，證悟無我空性（anātman-śūnyatā），從而獲得三菩提（trayo bodhi，聲聞菩提、緣覺菩提、菩薩菩提），脫離生死之苦。』爲了證明這個觀點，他們引用經文的偈頌來提出論點：『遍計所執性（parikalpita-svabhāva）是無，依他起性（paratantra-svabhāva）是有。妄想分別會使人迷失，從而墮入增益和損減二邊（dvyanta）。』 清辯（Bhāviveka）解釋說：『名（nāma，名稱）是計執，義（artha，意義）是依他。名稱對於它所指代的意義來說並非實有，所以是無。意義隨著世俗的約定俗成而存在，所以是有。』不能引用這個經文來證明依他起性是有。 其次，提出質疑和反駁。這裡簡要地引用了四段文字。第一段是瑜伽行者對清辯的解釋提出的質疑，其中包含三個部分。首先，總體上否定說：『這種解釋是不正確的，因為意義上是相互矛盾的。』其次，提出了四個反駁：一、『如果名稱對於意義來說並非實有，所以是無，那麼意義對於名稱來說也是無，又怎麼能說有呢？』二、『如果對於意義所建立的名稱是因緣所生的，那麼就像意義一樣，也應該是有的。』三、『如果妄想所執著的能詮（abhidhāna，能表達的）的自性是無，那麼妄想所執著的所詮（abhidheya，所表達的）的自性怎麼能說是有呢？』四、『名稱隨著世俗的約定俗成而存在，具有詮釋和表達的功能，你不允許它是依他起性。意義也隨著世俗的約定俗成而被假說為具有某種功能，為什麼不允許它是遍計所執性呢？』 最後，總結說：『世俗假立的能詮和所詮，要麼應該一起是無，要麼應該一起是有。為什麼經文說一個是有，一個是無呢？』所以，你所說的並不符合經文的意義。應該相信遍計所執性是無，因為這是世間眾生的妄情所建立的。依他起性是從因緣所生的，不是妄情所為，所以應該相信它是有。 第二，建立論點。清辯菩薩爲了證明自己的觀點，引用經文的偈頌說：『由於安立了這個這個名稱，來詮釋那個那個法，那些法都是自性非有，因為法的自性都是如此。』瑜伽行者反駁說：『經文的意思並不是說名稱對於意義來說是無，只是說所詮的法的自性是非有。』清辯認為諸法的自性都是不可詮釋的，名稱所詮釋的都是共相（sāmānya-lakṣaṇa）。
【English Translation】 English version: The Madhyamakaśāstra expounds the doctrine of the Middle Way. Āryadeva composed the root verses, and Dharmapāla wrote the commentary. Therefore, it is considered the orthodox view of the third commentator (referring to the logician). The second part, concerning establishing arguments and raising refutations, is further divided into two parts: one is to clarify the established tenet, and the other is to raise questions and refutations. First, clarifying the established tenet. The Yogācāra first states their tenet, saying: 'The nature of the dharmas (elements of existence) grasped by discrimination is empty (non-existent). The nature of the dharmas arising from conditions is real (existent). Due to this grasping, afflictions and latent tendencies (anuśaya) arise, thereby binding sentient beings in the three realms of existence (trayo bhava: desire realm, form realm, formless realm) in saṃsāra. Or, through practice, one realizes the emptiness of self (anātman-śūnyatā), thereby attaining the three bodhis (trayo bodhi: Śrāvakabodhi, Pratyekabodhi, Bodhisattvabodhi) and escaping the suffering of birth and death.' To prove this point, they cite verses from the scriptures to present their argument: 'The parikalpita-svabhāva (the completely imputed nature) is non-existent, and the paratantra-svabhāva (the dependently arisen nature) is existent. Delusional discrimination will cause people to become lost, thereby falling into the two extremes (dvyanta) of addition and subtraction.' Bhāviveka explains: 'Name (nāma) is imputation, and meaning (artha) is dependent arising. The name is not truly existent in relation to the meaning it refers to, so it is non-existent. The meaning exists according to worldly conventions, so it is existent.' This scripture cannot be cited to prove that the paratantra-svabhāva is existent. Secondly, raising questions and refutations. Here, four passages are briefly cited. The first passage is the Yogācāra's questioning of Bhāviveka's explanation, which contains three parts. First, it generally denies, saying: 'This explanation is incorrect because it is contradictory in meaning.' Secondly, it raises four refutations: one, 'If the name is not truly existent in relation to the meaning, so it is non-existent, then the meaning is also non-existent in relation to the name, so how can it be said to be existent?' Two, 'If the name established for the meaning arises from conditions, then like the meaning, it should also be existent.' Three, 'If the nature of the expresser (abhidhāna) grasped by delusion is non-existent, then how can the nature of the expressed (abhidheya) grasped by delusion be said to be existent?' Four, 'The name exists according to worldly conventions and has the function of interpreting and expressing, you do not allow it to be the paratantra-svabhāva. The meaning is also conventionally said to have a certain function according to worldly conventions, why not allow it to be the parikalpita-svabhāva?' Finally, it concludes: 'The expresser and the expressed, which are falsely established by the world, should either both be non-existent or both be existent. Why does the scripture say that one is existent and the other is non-existent?' Therefore, what you say does not conform to the meaning of the scripture. It should be believed that the parikalpita-svabhāva is non-existent because it is established by the delusions of sentient beings. The paratantra-svabhāva arises from conditions and is not caused by delusions, so it should be believed to be existent. Secondly, establishing the argument. To prove his point, Bhāviveka cites a verse from the scripture, saying: 'Because this and this name is established to interpret that and that dharma, those dharmas are all without inherent existence, because the nature of dharmas is all like this.' The Yogācāra refutes, saying: 'The meaning of the scripture is not that the name is non-existent in relation to the meaning, but only that the nature of the dharma being expressed is non-existent.' Bhāviveka believes that the nature of all dharmas is uninterpretable, and what names interpret are all general characteristics (sāmānya-lakṣaṇa).
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。第三立難。清辯菩薩證依他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。瑜伽者難云。此亦不能證依他起其性非有。所以者何。此頌意明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。故此非證依他起無。第四立難。清辯菩薩引經證成依他性空。契經偈曰。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．此法非緣生。瑜伽學徒會此經云。如是二經說緣生法雖無自性而不相違。以從緣生。緣生法有二種。一者遍計。二者依他。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。清辯菩薩見瑜伽師種種徴難遂乃責曰。此妄分別誰復能遮。得正見時自當除遣。論文第三申正義者。護法評云。如是等類隨見不同。分隔聖言令成多分。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。未會真理隨己執情。自是非他深可怖畏。應舍執著空有兩邊領悟大乘不二中道。明二諦者論云。然佛所說無相甚深二諦法門最為難測。今日自勵依
【現代漢語翻譯】 現代漢語譯本： 一切法的自性都超越了名言概念的描述。自性並非不存在，共相也並非真實存在。這裡簡略地說，所詮釋的自性是空無的，但這並不是說能詮釋的自性就是真實存在的。因此頌文只說『彼非有』。否則，就應該說『此性非有』。第三，提出詰難。清辯菩薩爲了證明依他起性是空無的，再次引用經文中的一個簡短頌文：『無有少法生，亦無少法滅，凈見觀諸法，非有亦非無。』 瑜伽行者反駁說，這也不能證明依他起性的自性是空無的。為什麼呢？因為這首頌文的意思是說，遍計所執（parikalpita-svabhāva）的自性差別，以及能詮釋和所詮釋的本體，都是空無，沒有生滅的。以清凈的見地觀察世間，因緣所生的法既非有也非無。因此，這不能證明依他起性是空無的。第四，提出詰難。清辯菩薩引用經文來證明依他起性是空性的。經文偈頌說：『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，此法非緣生。』 瑜伽學徒解釋這段經文說，這兩段經文都說明了緣生法雖然沒有自性，但並不矛盾，因為從緣而生的法有兩種：一是遍計所執，二是依他起（paratantra）。這裡的意思是說，遍計所執的自性是空無的，但並沒有說依他起性也是空無的。如果說依他起性也是完全沒有自性的，那就等於否定了染法和凈法，這叫做惡取空，會對自己和他人造成損害。 清辯菩薩看到瑜伽師們提出種種詰難，於是責備他們說：『這些虛妄的分別，誰又能阻止呢？等到獲得正見的時候，自然就會消除。』論文第三部分闡述正義，護法（Dharmapāla）評論說：『像這些等等，都是因為各自的見解不同，把聖人的言教分割成很多部分，互相爭論，各自堅持一邊。這樣既不能消除錯誤的見解，又怎麼能契合諸佛世尊所說的大乘清凈微妙的宗旨呢？在沒有領會真理的情況下，隨著自己的執著，自以為是，否定他人，這是非常可怕的。應該捨棄對空和有的執著，領悟大乘不二的中道。』 關於闡明二諦（two truths）的論述中說：『然而，佛所說的無相甚深的二諦法門是最難理解的。今天我努力依靠……』
【English Translation】 English version: All dharmas in their own nature are beyond the reach of words and concepts. Their own nature is not non-existent, and their common nature is not truly existent. Here, it is briefly stated that the nature of what is signified is empty, but this does not mean that the nature of what signifies is truly existent. Therefore, the verse only says 'it is not existent.' Otherwise, it should say 'this nature is not existent.' Third, a challenge is raised. Bhāviveka Bodhisattva, to prove that the dependent nature (paratantra) is empty, again quotes a short verse from the scriptures: 'There is no dharma that arises, nor is there any dharma that ceases. With pure vision, one sees all dharmas as neither existent nor non-existent.' The Yogācāra objector argues that this also cannot prove that the nature of the dependent arising is non-existent. Why? Because the meaning of this verse is that the discriminated nature (parikalpita-svabhāva), and the essence of what signifies and what is signified, are all empty, without arising or ceasing. With pure vision, one observes the world, and what arises from conditions is neither existent nor non-existent. Therefore, this does not prove that the dependent arising is non-existent. Fourth, a challenge is raised. Bhāviveka Bodhisattva quotes scriptures to prove that the dependent nature is empty. The sutra verse says: 'All dharmas arise from conditions, both conditions and dharmas are without self-nature. To know this correctly is called understanding dependent arising. If a dharma arises from conditions, this dharma has no self-nature; this dharma does not arise from non-conditions.' The Yogācāra student interprets this sutra by saying that these two sutras state that although dependently arisen dharmas have no self-nature, they are not contradictory, because there are two kinds of dependently arisen dharmas: one is the discriminated nature, and the other is the dependent nature. The meaning here is that the discriminated nature is non-existent, but it does not say that the dependent nature is also non-existent. If it is said that the dependent nature is also completely without self-nature, then it is equivalent to denying both defiled and pure dharmas, which is called wrongly grasping emptiness, causing harm to oneself and others. Bhāviveka Bodhisattva, seeing that the Yogācārins raised various challenges, rebuked them, saying: 'Who can stop these false discriminations? When one obtains right view, they will naturally be eliminated.' In the third part of the treatise, which elaborates on the correct meaning, Dharmapāla comments: 'Like these and so on, it is all because of different views, dividing the holy teachings into many parts, arguing with each other, each insisting on one side. In this way, not only can they not eliminate wrong views, but how can they accord with the pure and subtle essence of the Great Vehicle spoken by all the Buddhas and World-Honored Ones? Without understanding the truth, following one's own attachments, being self-righteous, and denying others is very frightening. One should abandon attachment to both emptiness and existence, and understand the non-dual Middle Way of the Great Vehicle.' Regarding the discussion on clarifying the two truths: 'However, the profound and formless two truths taught by the Buddha are the most difficult to understand. Today, I strive to rely on...'
了義經略辨指歸息諸諍論。世俗諦者。謂從緣生世出世間色心等法。親證離說展轉可言。親證為先後方起說。此世俗諦亦有亦空假合所成猶諸幻事。從分別起如夢所為。有相可言名世俗諦。勝義諦者。謂聖所知分別名言皆所不及。自內所證不由他緣。無相絕言名勝義諦。如是略說二諦法門。正法學從同無所諍。諸有大心發弘誓者欲窮來際利樂有情。應正斷除妄見塵垢。應妙悟入善逝真空。為滿所求當勤修學。問準此所說護法失宗。唯識論中護法菩薩言依圓有。何故於此釋勝義諦無相絕言而說為空。答彼據深密研窮性相言二性有。此據般若離言絕相故此言空。理教顯然斯有何失。依教明說。后依古德對明三性。立三無性略引二文。真諦三藏依三無性論具遣三性立三無性。一遣分別立分別無相性。二遣依他立無生性。三遣真實立真實無性性。此所遣者於一真理遣三性故立三無性。廣如彼。故慈恩三藏依唯識論即依三性立三無性。如論頌云。即依此三性立彼三無性。一依計執立相無性。二依依他立無自然性。三依圓成立無我法性。初計所執情有理無。依他圓成理有情無。廣如彼說。問此二三性所立何別。答前對遣三立三無性。后但依三立三無性。前空後有是二別也。謹詳至理實不相遣。如於色蘊立三性者。依色蘊上橫計我法
【現代漢語翻譯】 現代漢語譯本 《了義經略辨指歸息諸諍論》。世俗諦（Samvriti-satya，相對真理）是指從因緣和合而生的世間和出世間的色法和心法等，是可以通過親身體證，通過語言描述，並且可以輾轉相傳的。先有親身體證，然後才會有語言描述。這個世俗諦既可以說是有，也可以說是空，是因緣假合而成，就像幻術變出的事物一樣。它從分別念而生起，就像夢中所經歷的事情一樣。具有相狀，可以通過語言描述，這就被稱為世俗諦。 勝義諦（Paramartha-satya，絕對真理）是指聖者所證知的境界，是分別念和語言文字都無法觸及的。它是通過自身內在的證悟而獲得的，不依賴於外在的因緣。沒有相狀，超越了語言文字的描述，這被稱為勝義諦。以上是對二諦法門的簡要說明。遵循正法學習，就不會產生爭論。那些具有大願心，發下宏大誓願，想要在未來無盡的時間裡利益眾生的人，應該正確地斷除虛妄的見解和塵垢，應該巧妙地領悟並證入善逝（Sugata，佛陀的稱號）的真空。爲了滿足自己的願望，應當勤奮地修學。 問：按照您所說的，護法（Dharmapala，印度佛教論師）的觀點就錯了。《唯識論》中，護法菩薩說，是依據圓成實性（Parinispanna，三種自性之一）而有。為什麼在這裡解釋勝義諦時，卻說是無相絕言，並且說是空呢？ 答：護法菩薩是根據《深密解脫經》深入研究法相宗的性相，認為二性（依他起性和圓成實性）是有的。而這裡是根據般若經的離言絕相的教義，所以說是空。義理和教證都很明顯，這有什麼錯誤呢？這是依據教義而進行的說明。後來，古德依據三性（三種自性）對明，建立了三無性（三種無自性），並簡要地引用了兩段經文。真諦三藏（Paramārtha，南朝時期來華的印度僧人）依據《三無性論》，詳細地破斥了三性，建立了三無性。第一，破斥分別，建立分別無相性。第二，破斥依他，建立無生性。第三，破斥真實，建立真實無性性。這裡所破斥的是，在一真法界中破斥三性，所以建立三無性。詳細的內容可以參考《三無性論》。所以，慈恩三藏（窺基，玄奘弟子）依據《唯識論》，也就是依據三性，建立了三無性。如《成唯識論》的頌文所說：『即依此三性，立彼三無性。一依計所執，立相無自性。二依依他起，立無生自性。三依圓成實，立無我法性。』最初的計所執性（Parikalpita，三種自性之一）是情有理無，依他起性（Paratantra，三種自性之一）和圓成實性是理有情無。詳細的內容可以參考《成唯識論》的解釋。 問：這兩種三性所建立的無性有什麼區別？ 答：前者是對破斥三性而建立三無性，後者只是依據三性而建立三無性。前者是空，後者是有，這是兩者的區別。仔細研究其中的道理，實際上兩者並不互相矛盾。例如，在色蘊（Rupa-skandha，五蘊之一）上建立三性，就是在色蘊上橫生計度，認為有我法。
【English Translation】 English version A Brief Explanation of the Definitive Sutra, Pointing to the Source and Ceasing All Disputes. The conventional truth (Samvriti-satya) refers to the phenomena of the world and beyond, such as form and mind, which arise from conditions. It can be personally verified, described in language, and transmitted from one to another. Verification precedes and gives rise to description. This conventional truth is both existent and empty, formed by the aggregation of conditions, like illusions. It arises from discrimination, like experiences in a dream. Having characteristics and being describable, it is called conventional truth. The ultimate truth (Paramartha-satya) refers to the realm known by the sages, which is beyond the reach of discrimination and language. It is attained through one's own inner realization, not dependent on external conditions. Being without characteristics and beyond words, it is called ultimate truth. The above is a brief explanation of the two truths. Following the correct Dharma learning, there will be no disputes. Those who have great aspirations and have made great vows, wishing to benefit sentient beings for endless time to come, should correctly cut off false views and defilements, and should skillfully realize and enter the emptiness of the Well-Gone One (Sugata, an epithet of the Buddha). To fulfill their wishes, they should diligently practice. Question: According to what you said, Dharmapala's (Indian Buddhist philosopher) view is wrong. In the 'Treatise on the Establishment of Consciousness-Only,' Bodhisattva Dharmapala says that it is based on the perfected nature (Parinispanna, one of the three natures). Why, when explaining the ultimate truth here, do you say that it is without characteristics and beyond words, and say that it is empty? Answer: Bodhisattva Dharmapala, based on the 'Sandhinirmocana Sutra,' deeply studied the characteristics of the Yogacara school and believed that the two natures (dependent nature and perfected nature) exist. Here, it is based on the Prajna Sutra's teaching of being beyond words and characteristics, so it is said to be empty. The meaning and scriptural evidence are clear, so what is the mistake? This is an explanation based on the teachings. Later, the ancient masters established the three non-natures (three absence of inherent existence) based on the three natures (three natures). The Tripitaka Master Paramārtha (South Indian monk who came to China during the Southern Dynasties) established the three non-natures based on the 'Treatise on the Three Non-Natures,' refuting the three natures in detail. First, refuting discrimination and establishing the non-characteristic nature of discrimination. Second, refuting dependence and establishing the non-arising nature. Third, refuting reality and establishing the non-real nature. What is refuted here is the three natures in the one true realm, so the three non-natures are established. Detailed content can be found in the 'Treatise on the Three Non-Natures.' Therefore, the Tripitaka Master Ci'en (Kuiji, Xuanzang's disciple) established the three non-natures based on the 'Treatise on the Establishment of Consciousness-Only,' which is based on the three natures. As the verse in the 'Treatise on the Establishment of Consciousness-Only' says: 'Based on these three natures, the three non-natures are established. First, based on the imagined nature, the non-inherent nature of characteristics is established. Second, based on the dependent nature, the non-self-arising nature is established. Third, based on the perfected nature, the non-self-nature of phenomena is established.' The initially imagined nature (Parikalpita, one of the three natures) is existent in sentiment but non-existent in reason, while the dependent nature (Paratantra, one of the three natures) and the perfected nature are existent in reason but non-existent in sentiment. Detailed content can be found in the explanation in the 'Treatise on the Establishment of Consciousness-Only.' Question: What is the difference between the non-natures established by these two sets of three natures? Answer: The former establishes the three non-natures by refuting the three natures, while the latter establishes the three non-natures based on the three natures. The former is emptiness, and the latter is existence. This is the difference between the two. Carefully studying the principles, the two are actually not contradictory. For example, establishing the three natures on the aggregate of form (Rupa-skandha, one of the five aggregates) is to generate horizontal discrimination on the aggregate of form, thinking that there is self and phenomena.
是計所執。色蘊有為即是依他。色性真如即圓成實。若說三性俱有俱空悉皆無過。但可意會勿滯于言。言俱有者。遍計妄有依他緣有圓成真有。言俱空者。遍計體空依他自性空圓成勝義空。于如是義聖賢具悉。勿謂上文前二菩薩后二三藏所說相違。言空有者。為彼時中樂聞空有能起修證。由諸凡愚無始熏習起有空執彼彼病深。佛為斷除而作此說。諸菩薩等依奉聖言。各對彼時執見過失依至教量廣有弘揚。幸而詳之勿復興病。即前所說三性無性二諦有空皆此經宗。至文當悉。明諸教說。
明此經者。題云般若即以為宗。觀如來品別明三種。實相觀照及以文字。慈恩三藏更加二種。境界眷屬通前五法。般若性故．般若相故．般若因故．般若境故．般若伴故。有義此經觀照為宗。經說五忍即是慧故。生空法空根本后得遠近加行皆是經宗。十四忍中無不攝故。有義此經實相為宗。經自說云。以諸法性即真實故無來無去無生無滅等。有義此二合為經宗。性相名殊體用無別。因或具闕果必俱故。又即此二是正所求。若因若果俱修證故。又即此二是真實身合立為宗。義符順故。問境伴文字何不為宗。答此二是本彼三末故。又境與伴及彼能詮有此必俱。豈別立故。問經明二諦何不為宗。答先德以彰為宗無失。又此智證事理皆周。
此以攝彼不別。明經宗訖。
第二明經體于中分二。先體后性。明諸教體有總有別。初總明者瑜伽八十一云。經體有二。一文二義。文是所依義即能依。由能詮文義得顯故。后別明者即於前二復分為五。文三義二。文有三者。一隱假談實以聲為體。俱舍論云。有說佛教語為自性。彼說法蘊皆色蘊攝。語用音聲為自性故。佛意所說他所聞故。對法論有成所引聲不說名等為成所引。唯識論云。若名句文離聲實有。應如色等非實能詮。故說佛教以聲為體。二隱實談假名等為體。俱舍論云。有說佛教名為自性。彼說法蘊皆行蘊攝。名不相應行為性故。要由有名乃說為教。是故佛教體即是名。謂如句文次第行列次第安布次第連合。故說佛教名等為體。三假實合論性用為體。十地論云。說者聽者皆以二事而得究竟。一者聲二善字。字為所依攝名句故。謂即此二而為四法。聲名句文用各別故。名詮自性句詮差別文即是字為二所依。此三離聲雖無別體而假實異亦不即聲。由此法詞二無礙解境有別故。法緣名等詞緣于聲。故說佛教性用為體。義為二者一攝境從心唯識為體。華嚴經說三界唯心。此經下云。從初剎那有不可說識生諸有情色心二法。起信論云。若離心念則無一切境界之相。論說。心心所色不相應行諸無為性皆不離識。識
【現代漢語翻譯】 現代漢語譯本： 這是爲了統攝它們，使之不相分離。以上說明了經的宗旨。
第二部分說明經的體性，分為兩部分。首先是體，然後是性。說明各種教法的體性有總的方面和別的方面。首先總的說明，如《瑜伽師地論》第八十一卷所說：經的體性有兩種，一是文字，二是義理。文字是所依，義理是能依。由於能詮釋的文字，義理才能顯現。然後分別說明，即在前述二者的基礎上再分為五種：文字三種，義理兩種。文字有三種：一是隱藏假象而談論真實，以聲音為體。《俱舍論》說：有人說佛教的自性是語言。他們認為法蘊都屬於色蘊，因為語言使用聲音作為自性。佛所說的，他人所聽到的。對法論中有成就所引發的聲音，不說名稱等是成就所引發的。唯識論說：如果名稱、語句、文字離開聲音而真實存在，應該像色法等一樣，不能真實地詮釋。所以說佛教以聲音為體。二是隱藏真實而談論假象，以名稱等為體。《俱舍論》說：有人說佛教的自性是名稱。他們認為法蘊都屬於行蘊，因為名稱是不相應行。必須通過名稱才能說是教法。所以佛教的體性就是名稱。例如語句、文字的次第排列、次第安布、次第連合。所以說佛教以名稱等為體。三是假象和真實合起來談論，以體性和作用為體。《十地經論》說：說法者和聽法者都通過兩件事而得到究竟。一是聲音，二是善妙的文字。文字是所依，統攝名稱和語句。這就是說，這兩者就是四法，聲音、名稱、語句、文字，作用各不相同。名稱詮釋自性，語句詮釋差別，文字就是字，是前兩者的所依。這三者離開聲音雖然沒有別的體性，但假象和真實不同，也不就是聲音。由此，法無礙解和詞無礙解的境界有區別。法緣于名稱等，詞緣于聲音。所以說佛教以體性和作用為體。義理有兩種：一是攝取境界，從心出發，以唯識為體。《華嚴經》說三界唯心。此經下面說：從最初的剎那，有不可說的識產生諸有**心和二法。《起信論》說：如果離開心念，就沒有一切境界的相。論中說：心、心所、色法、不相應行、各種無為法，都不離識。識
【English Translation】 English version: This is to encompass them, making them inseparable. The doctrine of the sutra is explained above.
The second part explains the substance of the sutra, divided into two parts. First is the substance, then the nature. It explains that the substances of various teachings have general and specific aspects. First, the general explanation, as stated in the Yogacarabhumi-sastra (瑜伽師地論) Volume 81: The substance of the sutra has two aspects, one is text (文), and the other is meaning (義). The text is what is relied upon, and the meaning is what relies on it. Because of the text that can explain, the meaning can be revealed. Then, the separate explanation, which is further divided into five based on the aforementioned two: three for text and two for meaning. There are three types of text: First, concealing the false and discussing the real, taking sound as its substance. The Abhidharmakosa (俱舍論) says: Some say that the self-nature of Buddhism is language. They believe that the Skandha (蘊) of Dharma all belong to the Skandha of Form (色蘊), because language uses sound as its self-nature. What the Buddha speaks is what others hear. The Abhidharma (對法論) mentions the sound produced by accomplishment, not saying that names, etc., are produced by accomplishment. The Vijnaptimatrata-siddhi-sastra (唯識論) says: If names, sentences, and texts exist separately from sound, they should be like forms, etc., unable to truly explain. Therefore, it is said that Buddhism takes sound as its substance. Second, concealing the real and discussing the false, taking names, etc., as its substance. The Abhidharmakosa (俱舍論) says: Some say that the self-nature of Buddhism is names. They believe that the Skandha of Dharma all belong to the Skandha of Formation (行蘊), because names are non-associated formations. It is necessary to have names to be able to say it is a teaching. Therefore, the substance of Buddhism is names. For example, the sequential arrangement, sequential placement, and sequential combination of sentences and texts. Therefore, it is said that Buddhism takes names, etc., as its substance. Third, discussing both the false and the real together, taking substance and function as its substance. The Dasabhumika-sastra (十地經論) says: Both the speaker and the listener attain ultimate realization through two things. One is sound, and the other is auspicious words. Words are what is relied upon, encompassing names and sentences. That is to say, these two are the four Dharmas (法), sound, name, sentence, and text, each with different functions. Names explain self-nature, sentences explain differences, and text is words, which are what the former two rely on. Although these three do not have separate substances apart from sound, the false and the real are different, and they are not just sound. Therefore, the realms of unobstructed understanding of Dharma and unobstructed understanding of words are different. Dharma is related to names, etc., and words are related to sound. Therefore, it is said that Buddhism takes substance and function as its substance. There are two types of meaning: One is to encompass the realm, starting from the mind, taking Vijnaptimatrata (唯識) as its substance. The Avatamsaka Sutra (華嚴經) says that the three realms are only mind. This sutra says below: From the very first moment, there are unspeakable consciousnesses that produce all existing mind and two Dharmas. The Awakening of Faith in the Mahayana (起信論) says: If there is no thought in the mind, there will be no appearance of any realm. The treatise says: Mind, mental factors, form, non-associated formations, and all unconditioned Dharmas are inseparable from consciousness. Consciousness
有差別。說者真教聞者似法。依凈法界平等所流。若就根本能說者心。若取于末能聞者識。何以知然二十唯識世親頌云。展轉增上力．二識成決定。謂余相續識差別故令余相續差別識生。展轉互為增上緣故。故說佛教唯識為體。二攝相歸性真如為體。故經說云。一切法亦如也。至於彌勒亦如也。此經下云。謂契經等所有宣說音聲語言文字章句一切皆如無非實相。故說佛教真如為體。上來五種總別淺深以理而言。隨舉一門即互相攝不相違也。后明性者攝相歸性謂即圓成。前之四門通依圓二。若從所聞有漏心變。或從能說有漏文義。唯屬依他。無漏心變或無漏說正智所攝。通圓成實。無漏有為通二性故。問十八界中十五有漏。如何聲等亦無漏攝。名句文三自性無記。如何可說通無漏善。答隨有部宗說十五界唯是有漏名等無記。今大乘宗如來說法聲名句文真善無漏。十地菩薩隨識判性。若無漏心說聽教者從能變識是有漏善。若有漏心說聽教者從能變識有漏無記。二乘說聽唯有漏說。彼無無漏說聽智故。質影有無諸心集現如常分別。第二門訖。
第三所攝所被者于中有二。初辨所攝后明所被。所攝有五。一藏二分三乘四時五會。藏所攝者。依瑜伽論說有二藏。一菩薩藏二聲聞藏。獨覺教少入聲聞中。從多為藏名聲聞藏。
【現代漢語翻譯】 現代漢語譯本 有差別。說法的人真正傳授教義，聽法的人似乎領悟了佛法。一切都依隨清凈法界平等流出。如果從根本上說，能說法的是佛的心；如果從末端來說，能聽法的是眾生的意識。為什麼這樣說呢？《二十唯識論》中世親菩薩的頌詞說：『輾轉增上力，二識成決定。』意思是說，由於其他相續的意識的差別，才使得其他相續的差別意識產生。輾轉互相成為增上緣的緣故。所以說佛教以唯識為本體。 二、攝相歸性，以真如為本體。所以經中說：『一切法亦如也。』乃至彌勒菩薩亦如也。此經下面說：『所謂契經等所有宣說音聲語言文字章句一切皆如，沒有不是實相的。』所以說佛教以真如為本體。上面五種，總說、別說、淺說、深說，以理而言，隨便舉出一個方面，就互相包含，不相違背。後面說明『性』，就是攝相歸性，指的是圓成實性。前面的四門，都通於依他起性和圓成實性。如果從所聽聞的有漏心變現，或者從能說的有漏文義，就只屬於依他起性。無漏心變現，或者無漏的說法，為正智所攝，就通於圓成實性。無漏有為法通於兩種自性的緣故。問：十八界中，十五界是有漏的，為什麼聲等也屬於無漏所攝？名、句、文三種自性是無記性的，怎麼能說是通於無漏善呢？答：隨順有部宗的說法，十五界唯是有漏，名等是無記。現在大乘宗認為，如來說法，聲、名、句、文都是真善無漏的。十地菩薩隨順意識來判別自性。如果無漏心說法，聽法的人從能變識來說是有漏善。如果有漏心說法，聽法的人從能變識來說是有漏無記。二乘人說法聽法只有有漏的說法，因為他們沒有無漏的說法聽法的智慧。質和影的有無，各種心的聚集顯現，如常分別。第二門結束。 第三、所攝所被。其中有二，先辨別所攝，后說明所被。所攝有五種：一、藏；二、分；三、乘；四、時；五、會。藏所攝的，依據《瑜伽師地論》說，有二藏：一、菩薩藏；二、聲聞藏。覺教少部分進入聲聞中，從多數來說，稱為藏，名為聲聞藏。
【English Translation】 English version There are differences. The speaker truly teaches the Dharma, and the listener seems to understand the Dharma. Everything flows from the pure Dharma realm of equality. If speaking from the root, it is the Buddha's mind that can speak; if speaking from the end, it is the consciousness of sentient beings that can hear. Why is this so? In Vasubandhu's verse in the Twenty Verses on Consciousness-Only (Vijnaptimatrata-siddhi): 'Through the force of mutual increase, two consciousnesses become definite.' This means that because of the differences in other continuous consciousnesses, other continuous differentiated consciousnesses arise. They mutually become conditions of increase. Therefore, it is said that Buddhism takes Consciousness-Only as its essence. Second, embracing phenomena and returning to nature, taking Tathata (Suchness) as its essence. Therefore, the sutra says: 'All dharmas are also Suchness.' Even Maitreya (Maitreya) is also Suchness. This sutra says below: 'So-called sutras and all proclaimed sounds, languages, words, phrases, and sentences are all Suchness, and none are not the true aspect.' Therefore, it is said that Buddhism takes Tathata as its essence. The above five types, general, specific, shallow, and deep, are logically speaking, any one aspect includes the others and does not contradict them. Later, explaining 'nature' refers to embracing phenomena and returning to nature, referring to the perfected nature (Parinispanna). The previous four doors all lead to the dependent nature (Paratantra) and the perfected nature. If it transforms from the heard defiled mind, or from the spoken defiled meaning, it only belongs to the dependent nature. The undefiled mind transforms, or the undefiled speech, is included in the correct wisdom, and it leads to the perfected nature. Undefiled conditioned dharmas lead to the two natures. Question: Among the eighteen realms, fifteen realms are defiled, why are sounds, etc., also included in the undefiled? The three natures of name, sentence, and word are neutral, how can it be said that they lead to undefiled goodness? Answer: According to the Sarvastivada school, the fifteen realms are only defiled, and names, etc., are neutral. Now, the Mahayana school believes that when the Tathagata preaches the Dharma, sounds, names, sentences, and words are all truly good and undefiled. The ten-ground Bodhisattvas judge the nature according to consciousness. If the undefiled mind speaks the Dharma, the listener, from the transforming consciousness, is defiled goodness. If the defiled mind speaks the Dharma, the listener, from the transforming consciousness, is defiled neutral. The two vehicles (Sravakas and Pratyekabuddhas) only have defiled speech when speaking and listening to the Dharma, because they do not have the wisdom of undefiled speech and listening to the Dharma. The existence or non-existence of substance and shadow, the gathering and manifestation of various minds, are distinguished as usual. The second door ends. Third, what is included and what is benefited. There are two aspects to this: first, distinguish what is included, and then explain what is benefited. There are five types of what is included: 1. Pitaka (Collection); 2. Bhaga (Part); 3. Yana (Vehicle); 4. Kala (Time); 5. Samiti (Assembly). What is included in the Pitaka: According to the Yogacarabhumi-sastra, there are two Pitakas: 1. Bodhisattva Pitaka; 2. Sravaka Pitaka. The teachings of enlightenment (Buddha-sasana) enter the Sravaka in a small part, and from the majority, it is called Pitaka, named Sravaka Pitaka.
或說三藏。一毗柰耶二素呾纜三阿毗達磨。如次詮于戒定慧學。或說六藏。菩薩聲聞各有三故。獨覺更無別戒律等。故無三藏可得成九。此經即於二藏六藏菩薩藏收。三藏之中素呾纜藏。雖十二分有論義經囑累品中廣明諸誡義實通貫。文則唯經。二分所攝者。十二分義具如別章。今但列名略配經矣。一者契經。有通有別。通即十二俱名契經。別即長行所應說義。此經具有。二者應頌。長行已說應重述頌。謂菩薩行品有七言偈。雖佛說長行。王贊偈頌再牒長行即重頌故。又奉持品五言偈是。三者記別。此有三相。一記大人當成佛事。二記弟子死此生彼。三為記別諸法之義。今此經中可通第三。四者諷誦。謂前未說直以偈明。謂二諦品及護國品五言四言二偈頌是。五者自說。謂不待諸觀機即說令法久住顯佛悲深。謂觀如來品云。善男子吾今先為諸菩薩摩訶薩說護佛果護十地行等。六者緣起。此有三相。一因犯制戒。二因事說法。三因請說法。今此經中通第二三。囑累品中因事說誡及上下文因請說故。七者譬喻。謂以喻況曉所說法。謂下經云。恒沙世界滿中七寶以用佈施大千有情得羅漢果等。八者本事。謂除自身說於過去弟子及法。即菩薩行品說波斯匿王為四地菩薩及下普明班足王等護國之事。九者本生。說佛自身在過去世
【現代漢語翻譯】 現代漢語譯本： 或者說有三藏（Sānzàng，佛教經典的總稱）。一是毗奈耶（Pínàiye，律藏），二是素呾纜（Sùdáluǎn，經藏），三是阿毗達磨（Āpídámó，論藏）。依次詮釋戒、定、慧三種學問。或者說有六藏，菩薩（Púsà，覺悟的有情）和聲聞（Shēngwén，聽聞佛法而證悟的弟子）各有三藏的緣故。獨覺（Dújué，不依師教而獨自悟道的修行者）沒有特別的戒律等，所以沒有三藏，因此不能構成九藏。這部經屬於二藏或六藏中的菩薩藏所收錄。在三藏之中，屬於素呾纜藏。雖然十二分教中有論義經和囑累品，其中廣泛闡明各種戒律的意義，實際上是貫穿始終的，但文體上只是經。屬於十二分教中的兩部分。十二分教的意義詳見其他章節，現在只列出名稱，簡略地與經文對應。一是契經（Qìjīng，與真理相契合的經典）。有通義和別義。通義是指十二分教都可稱為契經。別義是指長行（chángháng，散文形式的經文）所應說的意義。這部經都具備。二是應頌（Yìngsòng，以偈頌形式重複闡述經文）。長行已經說完，應該用偈頌重新述說。例如菩薩行品中有七言偈。雖然佛陀說了長行，國王讚歎的偈頌再次重複長行，就是重頌。又如奉持品中的五言偈。三是記別（Jìbié，預言或授記）。這裡有三種情況。一是預言大人物將成就佛事。二是預言弟子死後將往生何處。三是預言諸法的意義。這部經中可以對應第三種。四是諷誦（Fěngsòng，用偈頌直接闡述經文）。指前面沒有用長行說，直接用偈頌來說明。例如二諦品和護國品中的五言和四言的偈頌。五是自說（Zìshuō，佛陀不待他人請問，自己主動宣說）。指不等待他人觀察根機就直接宣說，爲了使佛法長久住世，彰顯佛陀的慈悲深切。例如觀如來品中說：『善男子，我現在先為諸菩薩摩訶薩（Púsà mó訶sà，偉大的菩薩）說護佛果、護十地行等。』六是緣起（Yuánqǐ，佛陀說法的原因）。這裡有三種情況。一是因犯戒而制定戒律。二是因事而說法。三是因請法而說法。這部經中對應第二和第三種情況。囑累品中因事而說戒，以及上下文因請法而說。七是譬喻（Pìyù，用比喻來說明佛法）。指用比喻來曉喻所說的法。例如下經中說：『恒河沙數的世界中充滿七寶，用來佈施，大千世界的有情眾生得到阿羅漢果（Āluóhàn guǒ，斷除煩惱的聖者果位）等。』八是本事（Běnshì，講述過去世的事件）。指除了佛陀自身，還講述過去弟子和佛法的事情。例如菩薩行品中說波斯匿王（Bōsìnì wáng，古代印度國王）是四地菩薩，以及下文普明班足王（Pǔmíng bānzú wáng，古代國王）等護國的事情。九是本生（Běnshēng，講述佛陀過去世的故事）。講述佛陀自身在過去世的事情。
【English Translation】 English version: Or it is said that there are Three Baskets (Tipiṭaka). First, the Vinaya (Pínàiye, the Basket of Discipline), second, the Sutra (Sùdáluǎn, the Basket of Discourses), and third, the Abhidharma (Āpídámó, the Basket of Higher Knowledge). These explain the studies of morality, concentration, and wisdom in that order. Or it is said that there are Six Baskets, because Bodhisattvas (Púsà, enlightened beings) and Śrāvakas (Shēngwén, disciples who attain enlightenment by hearing the Buddha's teachings) each have three. Pratyekabuddhas (Dújué, solitary Buddhas who attain enlightenment independently) do not have separate precepts, etc., so there are no Three Baskets for them, and thus it cannot be made into nine. This sutra is collected in the Bodhisattva Basket of the Two or Six Baskets. Among the Three Baskets, it belongs to the Sutra Basket. Although the twelve divisions of the teachings include treatises and the entrustment chapter, which extensively explain the meanings of various precepts, it is actually consistent throughout, but the style is only that of a sutra. It belongs to two of the twelve divisions. The meanings of the twelve divisions are detailed in other chapters; now only the names are listed, briefly matched with the sutra. First, Sūtra (Qìjīng, discourses that accord with the truth). There is a general meaning and a specific meaning. The general meaning is that all twelve are called Sūtra. The specific meaning is the meaning that should be spoken in prose (chángháng, prose passages in scriptures). This sutra has both. Second, Geya (Yìngsòng, verses that repeat and elaborate on the prose). After the prose has been spoken, it should be restated in verses. For example, the Bodhisattva Practice chapter has seven-character verses. Although the Buddha spoke the prose, the king's verses of praise repeat the prose, which is a restatement. Also, the five-character verses in the Chapter on Upholding are examples. Third, Vyākaraṇa (Jìbié, prophecies or predictions). There are three aspects to this. First, predicting that a great person will accomplish Buddhahood. Second, predicting where a disciple will be reborn after death. Third, predicting the meaning of all dharmas. This sutra can correspond to the third. Fourth, Gāthā (Fěngsòng, verses that directly explain the sutra). This refers to directly explaining with verses what was not said in prose. For example, the five-character and four-character verses in the Two Truths chapter and the Protecting the Country chapter. Fifth, Udāna (Zìshuō, spontaneous utterances of the Buddha). This refers to speaking directly without waiting for others to observe the faculties, in order to make the Dharma abide long and to show the Buddha's deep compassion. For example, the Chapter on Observing the Tathāgata says: 'Good men, I will now first speak to the Bodhisattva-Mahāsattvas (Púsà mó訶sà, great Bodhisattvas) about protecting the Buddha-fruit, protecting the practices of the ten grounds, etc.' Sixth, Nidāna (Yuánqǐ, the causes and conditions for the Buddha's teachings). There are three aspects to this. First, establishing precepts because of violations. Second, speaking the Dharma because of events. Third, speaking the Dharma because of requests. This sutra corresponds to the second and third aspects. The entrustment chapter speaks of precepts because of events, and the context speaks because of requests. Seventh, Avadāna (Pìyù, parables used to illustrate the Dharma). This refers to using metaphors to explain the Dharma. For example, the following sutra says: 'If one fills worlds as numerous as the sands of the Ganges with the seven treasures and uses them for giving, sentient beings in the great chiliocosm will attain the fruit of Arhat (Āluóhàn guǒ, the state of a liberated being) etc.' Eighth, Itivṛttaka (Běnshì, accounts of past events). This refers to speaking about past disciples and the Dharma, in addition to the Buddha himself. For example, the Bodhisattva Practice chapter speaks of King Prasenajit (Bōsìnì wáng, an ancient Indian king) as a Bodhisattva of the fourth ground, and the following speaks of King Puming Banzu (Pǔmíng bānzú wáng, an ancient king) and others protecting the country. Ninth, Jātaka (Běnshēng, stories of the Buddha's past lives). Speaking of the Buddha himself in past lives.
彼彼方所若死若生行菩薩行。即自說云。我為八地菩薩及下頂生欲滅帝釋。涅槃經云。爾時頂生即我身是。明佛因矣。十者方廣。此有二相。一說行菩薩道。二法廣多極高大故。此經具有。十一希法。為說八眾共德及余最勝殊特驚異。謂下經云。若人得聞十四忍者不生惡趣得菩提等。又班足聞法證空三昧。又不思議品散花神變等。十二論義。謂諸經典修環研窮摩呾理迦諸了義經皆得名為摩呾理迦也。今此經中乘前起后請問性相修環而說。是論議經。具十二矣。三乘所攝者。或說一乘。如法華經云。唯有一乘法無二亦無三。或說二乘。如攝論等。一者大乘謂即上乘。二者小乘謂即下乘。或說三乘。一菩薩乘。二獨覺乘。三聲聞乘。處處經中皆同說故。及說五乘。如常分別。今此經者即一乘收。勝鬘經云。一乘即大乘故。二三乘中菩薩乘故。四時所攝者。古立教時從一至五。慈恩法師法苑具破。今唯正義。慈恩三藏依解深密王藏依經第二卷立三時教。彼經廣為勝義生菩薩說三性三無性已。勝義生深生領解。世尊讚歎善解所說。勝義生白言。世尊初於一時。波羅痆斯仙人墮處施鹿林中。唯為發趣聲聞乘者以四諦初轉正法輪。雖是甚奇甚為希有。一切世間諸天人等先無有能如法轉者。而於彼時所轉法輪有上有容是未了義。是諸
【現代漢語翻譯】 現代漢語譯本： 彼彼方所，若死若生，行菩薩行（菩薩所修行的道路）。即自說云：『我為八地菩薩（證得八地果位的菩薩），及下頂生欲滅帝釋（即將死亡的帝釋天）。』《涅槃經》云：『爾時頂生即我身是。』明佛因矣。 十者方廣。此有二相：一說行菩薩道，二法廣多極高大故。此經具有。 十一希法。為說八眾共德及余最勝殊特驚異。謂下經云：『若人得聞十四忍者不生惡趣得菩提等。』又班足聞法證空三昧（證悟空性的禪定）。又不思議品散花神變等。 十二論義。謂諸經典修環研窮摩呾理迦（梵文，意為『本母』，指佛經的根本）諸了義經皆得名為摩呾理迦也。今此經中乘前起后請問性相修環而說。是論議經。具十二矣。 三乘所攝者。或說一乘。如《法華經》云：『唯有一乘法無二亦無三。』或說二乘。如《攝論》等。一者大乘謂即上乘，二者小乘謂即下乘。或說三乘。一菩薩乘，二獨覺乘，三聲聞乘。處處經中皆同說故。及說五乘。如常分別。今此經者即一乘收。《勝鬘經》云：『一乘即大乘故。』二三乘中菩薩乘故。 四時所攝者。古立教時從一至五。慈恩法師法苑具破。今唯正義。慈恩三藏依《解深密經》第二卷立三時教。彼經廣為勝義生菩薩說三性三無性已。勝義生深生領解。世尊讚歎善解所說。勝義生白言：『世尊初於一時，波羅痆斯（古印度城市名，今瓦拉納西）仙人墮處施鹿林中，唯為發趣聲聞乘者以四諦初轉正法輪。雖是甚奇甚為希有，一切世間諸天人等先無有能如法轉者，而於彼時所轉法輪有上有容是未了義。是諸
【English Translation】 English version: In various places, whether dying or being born, practicing the Bodhisattva path (the path practiced by Bodhisattvas). They proclaim themselves: 'I am an eighth-ground Bodhisattva (a Bodhisattva who has attained the eighth ground), and I am about to be reborn as the dying Sakra (the ruler of the Devas in the Desire Realm).' The Nirvana Sutra says: 'At that time, that reborn one is my very self.' This clarifies the cause of Buddhahood. The tenth is vastness. This has two aspects: one speaks of practicing the Bodhisattva path, and the other is that the Dharma is vast, extensive, extremely high, and great. This sutra possesses this. The eleventh is the rare and wonderful Dharma. It speaks of the common virtues of the eight assemblies and other supreme, special, astonishing, and extraordinary things. As the sutra below says: 'If people hear of the fourteen forbearance, they will not be born in evil realms and will attain Bodhi, etc.' Also, Bandhuka attained the Samadhi of Emptiness (meditative absorption on emptiness) upon hearing the Dharma. Also, the miraculous transformations of scattering flowers in the Inconceivable Chapter, etc. The twelfth is argumentation. The sutras that cultivate cycles of inquiry, deeply investigate the Matrika (Sanskrit for 'matrix', referring to the root of the sutras), and the sutras of definitive meaning are all called Matrika. Now, in this sutra, based on what came before and initiating what comes after, questions are asked about the nature and characteristics, and cycles of inquiry are used in the explanation. This is a sutra of argumentation. It possesses all twelve. Those included within the Three Vehicles. Some speak of the One Vehicle, as the Lotus Sutra says: 'There is only the One Vehicle Dharma, there is neither two nor three.' Some speak of the Two Vehicles, such as the Samgraha Sutra, etc. One is the Mahayana, which is the superior vehicle, and the other is the Hinayana, which is the inferior vehicle. Some speak of the Three Vehicles: the Bodhisattva Vehicle, the Pratyekabuddha Vehicle, and the Sravaka Vehicle. All sutras everywhere speak of these in the same way. And some speak of the Five Vehicles, as is commonly distinguished. This sutra is included within the One Vehicle. The Srimala Sutra says: 'The One Vehicle is the Mahayana.' It is the Bodhisattva Vehicle among the two or three vehicles. Those included within the Four Periods. In ancient times, the establishment of teachings ranged from one to five. Dharma Master Ci'en's Dharma Garden thoroughly refutes this. Now, only the correct meaning remains. Tripitaka Master Ci'en, based on the second volume of the Sandhinirmocana Sutra, establishes the Three Periods of Teaching. In that sutra, he extensively explains the three natures and three non-natures to Bodhisattva Paramarthasamudgata. Paramarthasamudgata deeply understands. The World Honored One praises his good understanding of what was said. Paramarthasamudgata says: 'World Honored One, initially at one time, in the Deer Park where the fallen ascetics were in Varanasi (an ancient Indian city, now Varanasi), you initially turned the wheel of the Dharma of the Four Noble Truths only for those who were inclined towards the Sravaka Vehicle. Although it was extremely rare and wonderful, and no one among all the gods and humans in the world had been able to turn it according to the Dharma, the wheel of Dharma turned at that time had some aspects that were not definitive. These are
諍論安足處所。世尊在昔第二時中。唯為發趣修大乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃。以隱密相轉正法輪。雖更甚奇甚為希有。而於彼時所轉法輪亦是有上有所容受猶未了義。是諸諍論安足處所。世尊於今第三時中。普為發趣一切乘者。依一切法皆無自性無生無滅本來寂靜自性涅槃無自性性。以顯了相轉正法輪。第一甚奇最為希有。干今世尊所轉法輪無上無容是真了義。非諸諍論安足處所。屬諸經者。謂諸阿含及諸般若深密等經配三時矣。又金光明經說三法輪。謂轉照持。轉四諦法以空照有非有非空可任持故。若唯頓教時但唯一對不定性。大由小起漸次而被可有三時。解深密經約此而判。今者此經約漸次說容第二時。隨頓教性總不立時。設令立時第三時故。何以知然。廣明大乘十四忍門。從淺至深革凡成聖。具明空有備陳行位。豈但說空為第二時。問解深密經據說空教諸般若等為第二時。又大般若數處經文諸天贊佛云第三時。答如彼經中說非空有為第三時。如華嚴等。理實而言。華嚴十地金光明等具明大乘非空非有治斷行位三賢十地故為第三。此經亦然。豈為第二。又彼據漸次可云第二。此約頓悟故云第三。進退皎然豈違教也。五會所攝者。大般若經總依四處十六會說。言四處者。一王舍城鷲峰山。
二室羅筏給孤獨園。三他化天宮摩尼寶藏殿。四王舍城竹林園白鷺池側。其十六會初之五分更無別名。但以數次標其分目。次之三分從請主名。第六最勝天王分。第七曼殊室利分。第八那伽室利分。后之八分所詮為目。第九能斷金剛分。第十般若理趣分。余之六分如次六度以題今目。然今此經四處之中同第一處。若十六會無此會經。其猶聯綿長山一峰孤秀蕩洋渤澥別浦澄天。披之者坐覽三祇。尋之者全觀十地。迷者觀之不惑。悟者藉之升階。菩薩行門如啟諸掌。佛果久近掘鏡融心。凈信則福越河沙。持讀乃災殃霧卷。安人護國莫大於斯。塵劫讚揚愿中報效故。第二明所被者。初明根性后以教被。明根性者。五性一性自古紛紜。舉領提綱略申三說。有說一切眾生有五種性。一聲聞性。二緣覺性。三如來性。四不定性。五無種性何以得知定不定性及有一類無種性者。依大般若五百九十三善勇猛言。而於三乘性決定者。而於三乘性不定者。聞此法已速發無上正等覺心。即明三乘定不定矣。夫人經云。離善知識無聞非法眾生。以人天善根而成熟之。善戒經云。無種性人無種性故。雖復發心勤行精進。終不能得無上菩提。以此等文為定量故。猶斯種性具有五種。有說一切眾生皆有佛性。無有定性及無性者。何以知然。涅槃二十七
【現代漢語翻譯】 現代漢語譯本 二、室羅筏（梵文：Śrāvastī，意為『聞者必信』，是古代印度憍薩羅國的首都）給孤獨園（梵文：Jetavanavihara，又稱祇園精舍，是釋迦牟尼佛在世時重要的弘法場所）。 三、他化天宮（梵文：Parinirmita-vaśavartin，欲界第六天）摩尼寶藏殿。 四、王舍城（梵文：Rājagṛha，意為『國王的住所』，古代摩揭陀國的首都）竹林園（梵文：Veṇuvana）白鷺池側。 這十六會的最初五分沒有別的名稱，只是用數字來標明其分目。接下來的三分從請法者的名字命名：第六是最勝天王分，第七是曼殊室利（梵文：Mañjuśrī，文殊菩薩）分，第八是那伽室利（梵文：Nāgaśrī）分。後面的八分則以所詮釋的內容為題目：第九是能斷金剛分，第十是般若理趣分。其餘的六分依次以六度（佈施、持戒、忍辱、精進、禪定、般若）為題目。然而，現在這部經的四處說法地點與第一處相同。如果這十六會中沒有這一會經，就好比連綿的長山中只有一座孤峰挺秀，浩瀚的渤海中只有一處別緻的澄澈海灣。披閱此經的人可以坐著縱覽三祇（三大阿僧祇劫），尋究此經的人可以完全觀照十地（菩薩修行的十個階段）。迷惑的人觀照此經不會更加迷惑，覺悟的人憑藉此經可以提升境界。菩薩的修行法門如同開啟了手掌一樣清晰，成就佛果的時間長短如同擦拭鏡子一樣顯現本心。以清凈的信心來修持，所獲得的福報超過恒河沙數。受持讀誦此經，災殃就會像霧氣一樣消散。安定人民、護衛國家，沒有比這部經更偉大的了。即使經歷無數劫的時間來讚揚，也難以報答佛的恩德。 第二部分說明所教化的對象。首先說明根性，然後說明教化所及。說明根性方面，五性（聲聞性、緣覺性、如來性、不定性、無種性）和一性（佛性）的說法自古以來就紛紜複雜。這裡提綱挈領，簡略地闡述三種說法。有人說一切眾生有五種根性：一是聲聞性，二是緣覺性，三是如來性，四是不定性，五是無種性。憑什麼知道有定性、不定性以及有一類無種性的人呢？依據《大般若經》第五百九十三卷善勇猛的說法：對於三乘（聲聞乘、緣覺乘、菩薩乘）根性決定的人，以及對於三乘根性不定的人，聽聞此法后能夠迅速發起無上正等覺之心，這就說明了三乘的定與不定。又如《夫人經》所說：遠離善知識、沒有聽聞正法的眾生，只能以人天善根來使其成熟。《善戒經》說：沒有種性的人，因為沒有種性，即使發心勤奮精進，最終也不能證得無上菩提。以這些經文作為依據，所以說眾生的根性具有五種。 有人說一切眾生都有佛性，沒有定性以及無性的人。憑什麼知道是這樣呢？《涅槃經》第二十七卷
【English Translation】 English version Two, the Jetavanavihara (Sanskrit: Jetavanavihara, meaning 'the grove of Jeta', an important place for Shakyamuni Buddha to propagate the Dharma during his lifetime) in Śrāvastī (Sanskrit: Śrāvastī, meaning 'believed by those who hear', the capital of the ancient Indian kingdom of Kosala) . Three, the Mani Treasure Palace in the Parinirmita-vaśavartin Heaven (Sanskrit: Parinirmita-vaśavartin, the sixth heaven of the desire realm). Four, beside the Bamboo Grove (Sanskrit: Veṇuvana) and the White Heron Pond in Rājagṛha (Sanskrit: Rājagṛha, meaning 'the king's residence', the capital of the ancient Magadha kingdom). The first five sections of these sixteen assemblies have no other names, but are marked with numbers. The next three sections are named after the requesters of the Dharma: the sixth is the Supreme Heavenly King Section, the seventh is the Mañjuśrī (Sanskrit: Mañjuśrī, Manjushri Bodhisattva) Section, and the eighth is the Nāgaśrī (Sanskrit: Nāgaśrī) Section. The following eight sections are titled according to the content they explain: the ninth is the Diamond-Cutting Section, and the tenth is the Perfection of Wisdom Section. The remaining six sections are titled according to the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom) in order. However, the four places where this sutra is spoken are the same as the first place. If there is no such assembly in these sixteen assemblies, it is like a solitary peak standing out in a continuous long mountain, or a unique clear bay in the vast Bohai Sea. Those who read this sutra can sit and view the three kalpas (three great asamkhya kalpas), and those who study this sutra can fully observe the ten bhumis (ten stages of Bodhisattva practice). Those who are confused will not be more confused by observing this sutra, and those who are enlightened can ascend to a higher realm by relying on this sutra. The practice methods of Bodhisattvas are as clear as opening the palm, and the length of time to achieve Buddhahood is as clear as wiping a mirror to reveal the original mind. Cultivating with pure faith will bring blessings exceeding the sands of the Ganges River. Reciting and reciting this sutra will cause disasters to dissipate like mist. There is nothing greater than this sutra for stabilizing the people and protecting the country. Even praising it for countless kalpas cannot repay the Buddha's kindness. The second part explains the objects to be taught. First, it explains the nature of beings, and then it explains the extent of the teaching. Regarding the explanation of the nature of beings, the theories of the five natures (the nature of the Śrāvaka, the nature of the Pratyekabuddha, the nature of the Tathagata, the indeterminate nature, and the natureless) and the one nature (Buddha-nature) have been diverse and complex since ancient times. Here, we briefly explain three theories by grasping the key points. Some say that all beings have five natures: first, the nature of the Śrāvaka; second, the nature of the Pratyekabuddha; third, the nature of the Tathagata; fourth, the indeterminate nature; and fifth, the natureless. How do we know that there are determinate, indeterminate, and natureless beings? According to the words of the virtuous and brave in the 593rd volume of the 'Great Perfection of Wisdom Sutra': those who are determined in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and those who are indeterminate in the three vehicles, can quickly generate the mind of unsurpassed complete enlightenment after hearing this Dharma, which explains the determination and indetermination of the three vehicles. Furthermore, as the 'Lady Sutra' says: beings who are far from good teachers and have not heard the right Dharma can only be matured with the roots of goodness of humans and devas. The 'Good Precepts Sutra' says: those who have no nature, because they have no nature, even if they generate the mind and diligently practice, will ultimately not be able to attain unsurpassed Bodhi. Based on these sutras, it is said that the nature of beings has five types. Some say that all beings have Buddha-nature, and there are no determinate or natureless beings. How do we know this? The 27th volume of the 'Nirvana Sutra'
云。一切眾生悉有佛性。又云。一切眾生悉皆有心。凡有心者悉皆當得阿耨菩提。以此等文為定量故。猶斯眾生無無性矣。兩宗所立教等理齊。破斥會違廣如余記。有說有性無性唯佛能知。然佛世尊於法自在。廣于諸教隨對根宜說有說無。皆為利樂。勿懷取捨而欲指南。問有無相違。云何利樂。答有情本來種性差別。若聞無性恐墮彼流。佛為說無令速出離。若聞有性速起進求。佛為說有令無退墮。故佛所說皆是法輪。言有言無深為利樂。然起信論由迷本覺有不覺生。照本還源無不成佛也。二以教被者。經文不簡顯佛悲深。三界四生等皆度故。第三門訖。
第四依文正解曲分為二。初釋題目后解本文。釋題目者。晉梁所譯題目俱云仁王般若無護國名。秦本雖有護國之言乃無多字。巨唐新譯文義具故。釋題目中初解通名后釋品號。解通名中先離后合。唐梵對者。梵云么努此翻為仁。梵云產捺啰此翻為王。梵云跛羅此翻為護。梵云啰瑟吒啰此翻為國。梵云缽啰枳穰此云智慧。敵對譯者名極智也。梵云波啰弭多此云倒彼岸。依聲明論分句釋云。波啰伊(上聲)多。言伊多者云此岸也。言波藍者云彼岸也。由乘極智離此到彼也。梵云素怛㘕此翻為經。然今題云仁王護國般若波羅蜜多經者一部都名。總十一字上四下一俱是唐
【現代漢語翻譯】 現代漢語譯本：經中說，『一切眾生都有佛性。』又說，『一切眾生都有心。凡是有心的，都應當證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』因為有這些經文作為依據，所以說眾生沒有沒有佛性的。有宗和無宗所建立的教義和道理是一致的。破斥和調和其中的矛盾，詳細內容可以參考其他記錄。有人說，有佛性還是沒有佛性，只有佛才能知道。然而佛世尊對於佛法自在運用，廣泛地根據不同眾生的根器，說有或者說無，都是爲了利益和快樂眾生。不要執著于取捨，想要用片面的理解來指導全域性。問：說有和說無是相互矛盾的，怎麼能利益和快樂眾生呢？答：眾生的根性本來就不同。如果聽到說沒有佛性，恐怕會墮入斷滅的邪見。佛爲了讓他們迅速脫離這種邪見，所以說沒有佛性。如果聽到說有佛性，就能迅速發起精進修行的願望。佛爲了讓他們不退墮，所以說有佛性。所以佛所說的一切都是法輪（Dharma wheel，佛法）。說有或者說無，都是爲了深刻的利益和快樂眾生。然而《起信論》（Awakening of Faith in the Mahayana）認為，由於迷惑于本覺（original enlightenment），才產生了不覺（non-enlightenment）。照見本覺，迴歸本源，沒有不能成佛的。二、從教義的普及性來看，經文不分對象，彰顯了佛的慈悲深廣，三界四生（the three realms and the four forms of birth）等一切眾生都能被度化。第三門結束。 第四，根據經文正確地解釋，分為兩個部分。首先解釋題目，然後解釋正文。解釋題目，晉朝和梁朝翻譯的題目都叫做《仁王般若護國經》，沒有『無』字。秦朝的譯本雖然有『護國』的說法，但是沒有『多』字。巨唐新翻譯的經文含義完整。解釋題目中，先分開解釋，然後合起來解釋。唐朝和梵文的對應：梵文『么努』翻譯為『仁』（benevolence）。梵文『產捺啰』翻譯為『王』（king）。梵文『跛羅』翻譯為『護』（protect）。梵文『啰瑟吒啰』翻譯為『國』（country）。梵文『缽啰枳穰』翻譯為『智慧』（wisdom）。敵對的翻譯叫做『極智』。梵文『波啰弭多』翻譯為『到彼岸』（reaching the other shore）。根據聲明論（grammar）的分析，『波啰伊（上聲）多』，『伊多』的意思是『此岸』（this shore）。『波藍』的意思是『彼岸』（the other shore）。通過運用極智，離開此岸到達彼岸。梵文『素怛㘕』翻譯為『經』（sutra）。現在題目叫做《仁王護國般若波羅蜜多經》，是一部經的總稱，一共十一個字，上面四個字和下面一個字都是唐朝的譯法。
【English Translation】 English version: It is said, 'All sentient beings have Buddha-nature.' It is also said, 'All sentient beings have a mind. All those who have a mind should attain Anuttarā-samyak-saṃbodhi (supreme complete enlightenment).' Because these scriptures serve as a standard, it can be said that no sentient being lacks Buddha-nature. The teachings and principles established by both the 'having' and 'not having' schools are consistent. The refutations and reconciliations of their contradictions are detailed in other records. Some say that only the Buddha knows whether there is Buddha-nature or not. However, the World-Honored Buddha is free in the Dharma, and broadly speaks of 'having' or 'not having' according to the different capacities of beings, all for their benefit and happiness. Do not cling to acceptance or rejection, trying to use a partial understanding to guide the whole. Question: If 'having' and 'not having' are contradictory, how can they benefit and bring happiness? Answer: Sentient beings inherently have different natures. If they hear of 'no-nature,' they may fear falling into nihilistic views. The Buddha speaks of 'no-nature' to quickly liberate them from such views. If they hear of 'having-nature,' they can quickly arise with the aspiration to cultivate diligently. The Buddha speaks of 'having-nature' to prevent them from regressing. Therefore, all that the Buddha speaks is the Dharma wheel (Dharma wheel). Speaking of 'having' or 'not having' is profoundly beneficial and brings happiness. However, the Awakening of Faith in the Mahayana (起信論) argues that due to delusion about original enlightenment, non-enlightenment arises. By illuminating original enlightenment and returning to the source, there is no one who cannot become a Buddha. Second, in terms of the universality of the teachings, the scriptures do not discriminate, demonstrating the Buddha's profound compassion, as all beings in the three realms and four forms of birth (the three realms and the four forms of birth) can be liberated. The third section concludes. Fourth, according to the scriptures, the correct explanation is divided into two parts. First, explain the title, and then explain the main text. Explaining the title, the titles translated in the Jin and Liang dynasties are both called 'Benevolent King Prajna Protecting the Country Sutra,' without the word 'no'. Although the Qin dynasty translation has the saying 'protecting the country,' it does not have the word 'many'. The newly translated scriptures of the Great Tang Dynasty have complete meanings. In explaining the title, first explain separately, and then explain together. The correspondence between Tang and Sanskrit: The Sanskrit 'manu' is translated as 'benevolence' (仁). The Sanskrit 'candra' is translated as 'king' (王). The Sanskrit 'para' is translated as 'protect' (護). The Sanskrit 'rāṣṭra' is translated as 'country' (國). The Sanskrit 'prajñā' is translated as 'wisdom' (智慧). The adversarial translation is called 'supreme wisdom'. The Sanskrit 'pāramitā' is translated as 'reaching the other shore' (到彼岸). According to the analysis of grammar, 'parā-ita', 'ita' means 'this shore' (此岸). 'Param' means 'the other shore' (彼岸). By using supreme wisdom, one leaves this shore and reaches the other shore. The Sanskrit 'sūtra' is translated as 'sutra' (經). The current title is called 'Benevolent King Protecting the Country Prajna Paramita Sutra', which is the general name of a sutra, with a total of eleven characters, the top four characters and the bottom one character are all Tang dynasty translations.
言。中間六字乃是梵語。仁王則諸主彰廣敬之令譽。護國則所為陳博愛之鴻業。言仁者人也。正理解人多思慮故。依義訓人有恩親故。依書解者如大傳云。舜不登而高不行而遠。拱揖于天下而天下稱仁。禮曰。上下相親是謂之仁。又曰。溫良者仁之本。敬慎者仁之地。寬裕者仁之作。遜接者仁之能。禮節者仁之貌言。談者仁之文。歌樂者仁之和。散者仁之施。儒者仁之行。兼而有之是謂之仁。論語曰。克己復禮天下歸仁。則恩惠於物慈施博眾名為仁矣。言王者主也。順正理論于劫初時為分香稻共立田主。三曼多王此云共許。若言天子者金光明偈云。雖生在人世尊勝故名天。由諸天護持亦得名天子。依書解者韓詩曰。王者往也天下往之。善養人也故人尊之。善治人也故人安之。善悅人也故人親之。善飾人也故人樂之。具此四德而天下往。禮曰。天子以德為車以樂為腳。又曰。昔者先王尚有德尊有道任有能舉有賢。故因天事天因地事地。老子四大王居其一。說文王字德貫三才兆庶又安是稱王矣。王有仁德有財得名。王懷仁德仁即王故持業得名。王行仁惠仁之王故依主得名。言護者加衛義覆攝義。蓋為仁王仰希如來大悲加衛。普覆含識攝受無遺故稱護也。言國者城也。四海八方有截疆域。聖凡士庶各安其居。若乃災害不生禍
【現代漢語翻譯】 現代漢語譯本 言。『中間六字』乃是梵語。『仁王』則諸主彰顯廣博恭敬的令名。『護國』則所作所為陳述博愛的宏偉事業。說『仁』，就是人。正確理解人，是因為人多思慮。依據意義解釋人，是因為人有恩情親愛。依據書籍解釋，如《大傳》所說：『舜不登上高位而德行高遠，不遠行而聲名遠播，拱手作揖于天下而天下稱頌其仁。』《禮記》說：『上下互相親愛，這叫做仁。』又說：『溫和善良是仁的根本，恭敬謹慎是仁的處所，寬容大度是仁的作用，謙遜待人是仁的才能，禮儀節制是仁的外貌言語，談論是仁的文采，歌唱音樂是仁的和順，施捨是仁的恩惠，儒者的行為是仁的實踐，兼而有之，這叫做仁。』《論語》說：『克制自己，使行為符合禮，天下就會歸向仁。』那麼，恩惠于萬物，慈悲施捨于大眾，就叫做仁了。 說『王』，就是主宰。順正理論說在劫初的時候，爲了分配香稻，共同設立田主。『三曼多王』（Samanta-raja）這裡的意思是共同認可。如果說『天子』，《金光明經》的偈頌說：『雖然生在人世，因為尊貴殊勝所以名為天。由於諸天護持，也得名天子。』依據書籍解釋，韓詩說：『王者，往也，天下歸往之。善於養育人，所以人尊敬他。善於治理人，所以人安定於他。善於使人喜悅，所以人親近他。善於修飾人，所以人樂於他。』具備這四種德行而天下歸往。《禮記》說：『天子以德為車，以樂為腳。』又說：『從前，先王崇尚有德之人，尊重有道之人，任用有能之人，舉薦有賢之人。所以傚法天而事奉天，傚法地而事奉地。』老子說四大，王居其一。《說文解字》說，王字德行貫穿天地人三才，兆民百姓又安定，這才稱得上是王。王有仁德有財富才得名。王懷有仁德，仁就是王，所以持守事業才得名。王施行仁惠，仁就是王，所以依據主宰才得名。 說『護』，是加衛、覆護、攝受的意思。大概是因為仁王仰慕如來大悲，加衛，普遍覆護含識，攝受沒有遺漏，所以稱為護。 說『國』，就是城。四海八方有界限疆域，聖人凡人百姓各自安居。如果災害不生，禍亂不...
【English Translation】 English version It says, 'The six characters in the middle' are Sanskrit. 'Benevolent King' (仁王, Ren Wang) signifies that all lords manifest vast and respectful renown. 'Protecting the Nation' (護國, Hu Guo) signifies that actions and deeds proclaim the grand undertaking of universal love. Speaking of 'Benevolence' (仁, Ren), it is about people. Correctly understanding people is because they have many thoughts. Explaining 'Benevolence' based on its meaning is because people have kindness and affection. Explaining it based on books, as the Great Commentary (大傳, Da Zhuan) says: 'Shun did not ascend to a high position, yet his virtue was far-reaching; he did not travel far, yet his fame spread widely. He cupped his hands in greeting to the world, and the world praised his benevolence.' The Book of Rites (禮記, Li Ji) says: 'When superiors and inferiors are affectionate towards each other, this is called benevolence.' It also says: 'Gentleness and kindness are the foundation of benevolence; reverence and caution are the dwelling place of benevolence; tolerance and generosity are the function of benevolence; humility and courtesy are the ability of benevolence; etiquette and propriety are the appearance and speech of benevolence; discussion is the refinement of benevolence; singing and music are the harmony of benevolence; giving is the bestowal of benevolence; the actions of Confucian scholars are the practice of benevolence; possessing all of these is called benevolence.' The Analects (論語, Lun Yu) says: 'To restrain oneself and return to propriety, the world will turn to benevolence.' Therefore, bestowing kindness upon all things and compassionately giving to the masses is called benevolence. Speaking of 'King' (王, Wang), it means sovereign. The Treatise on Correct Principles (順正理論, Shun Zheng Li Lun) says that at the beginning of the kalpa, in order to distribute fragrant rice, they jointly established a field lord. 'Samanta-raja' (三曼多王) here means jointly acknowledged. If we speak of 'Son of Heaven' (天子, Tian Zi), the verse in the Suvarnaprabhasa Sutra (金光明經, Jin Guangming Jing) says: 'Although born in the human world, because of his noble and supreme status, he is called Heaven. Because he is protected by the devas, he is also called the Son of Heaven.' Explaining it based on books, the Han Poetry (韓詩, Han Shi) says: 'The king is where the world goes. He is good at nurturing people, so people respect him. He is good at governing people, so people are at peace with him. He is good at pleasing people, so people are close to him. He is good at adorning people, so people are happy with him.' Possessing these four virtues, the world turns to him. The Book of Rites (禮記, Li Ji) says: 'The Son of Heaven takes virtue as his chariot and music as his feet.' It also says: 'In the past, the former kings valued those with virtue, respected those with the Way, appointed those with ability, and recommended those with talent. Therefore, they followed Heaven to serve Heaven, and followed Earth to serve Earth.' Lao Tzu said of the Four Greats, the King dwells in one of them. The Explanation of Script and Elucidation of Characters (說文解字, Shuo Wen Jie Zi) says that the character 'King' (王) has virtue that penetrates the three realms of Heaven, Earth, and Humanity, and the myriad people are at peace, only then can one be called a King. A king is named for having benevolence and wealth. A king cherishes benevolence, and benevolence is the king, so he is named for upholding his enterprise. A king practices benevolence and kindness, and benevolence is the king, so he is named for relying on the sovereign. Speaking of 'Protecting' (護, Hu), it means guarding, covering, and embracing. It is probably because the Benevolent King admires the great compassion of the Tathagata, guarding, universally covering all consciousness, and embracing without omission, so he is called 'Protecting'. Speaking of 'Nation' (國, Guo), it means city. The four seas and eight directions have boundaries and territories, and sages, ordinary people, and commoners each live in peace. If disasters do not arise, and calamities do not...
亂不作。人天歡慶龍鬼潛施。至教常流安人護國。國之護故依主得名。言般若者梵音也此云智慧。先別後通列有五種。一者文字能詮教也。二者觀照即凈慧也。三者實相即真如也。四者境界謂即二諦三性無性也。五者眷屬相應四蘊助伴五蘊定道戒也。般若名寬通前五種。勝用唯二正智如如。具足應言般羅賢若此翻為慧。梵云若那此翻為智。西方梵字有界有緣。準大品經若之一字通目智慧。二字界故。般那兩字別目慧智。二字緣故。以般助若若即目慧。以那助若若即目智。由是經論六度十度開合不同。若言六度即智慧二總為第六。以合明故。若言十度慧為第六智為第十。各別明故。問慧之與智為同爲異。答俱別境慧二體實同。擇法決斷二用則別。故勝天王般若云。菩薩具足般若具足阇那。又彼下云。得般若門分別句義。得阇那門能入眾生諸根利鈍。若通言之。智處說慧慧處說智皆無違矣。雖即檀等俱得度名。題中據勝唯標般若。言波羅者梵語也此云彼岸。對彼說此此岸者何。於四諦中已起苦集而為此岸。未起苦集而為中流。涅槃菩提即滅道諦而為彼岸。六度萬行以為船筏。五蘊假者是能乘人。諸修行人乘於六度截流越此。高翔覺路至究竟位是達彼岸。然配經中教理行果。彼岸唯果行唯在因。教之與理通乎因果。題標果德
【現代漢語翻譯】 現代漢語譯本 不作惡事，人民和天神歡欣慶祝，龍和鬼神默默地施予幫助。至高的佛法永遠流傳，使人民安定，國家得到庇護。國家得到庇護，因此依附於主權者而得名。所說的『般若』（Prajna）是梵語，這裡翻譯為『智慧』。先分別后總括，列出有五種：第一是文字，能夠詮釋教義；第二是觀照，也就是清凈的智慧；第三是實相，也就是真如；第四是境界，指的是二諦、三性、無性；第五是眷屬，與四蘊相應，作為助伴，五蘊是禪定之道和戒律。『般若』這個名稱寬泛地涵蓋了前面的五種。殊勝的作用只有兩種：正智和如如。完整地說應該是『般羅賢若』（Prajna），這裡翻譯為『慧』。梵語『若那』（Jnana），這裡翻譯為『智』。西方的梵文字有界限和因緣。根據《大品經》，『若』（jna）這一個字可以總括地指代智慧。『二字界』的緣故，『般』（pra）和『那』（jna）兩個字分別指代慧和智。『二字緣』的緣故，用『般』來輔助『若』，『若』就指代慧；用『那』來輔助『若』，『若』就指代智。因此，在經論中，六度或十度的開合有所不同。如果說六度，那麼智慧二者總括為第六度，因為是合併說明的。如果說十度，那麼慧為第六度，智為第十度，因為是分別說明的。問：慧和智是相同還是不同？答：雖然境界不同，但慧和智的本體實際上是相同的。選擇和決斷這兩種作用則有所不同。所以《勝天王般若經》說：『菩薩具足般若，具足阇那。』又在下面說：『得到般若之門，可以分別句子的意義；得到阇那之門，能夠了解眾生諸根的利鈍。』如果通俗地說，在說智的地方說慧，在說慧的地方說智，都沒有違背之處。雖然佈施等都可以得到『度』的名稱，但在題目中，根據殊勝的意義，只標明『般若』。所說的『波羅』（Paramita）是梵語，這裡翻譯為『彼岸』。相對於彼岸來說，此岸是什麼呢？在四諦中，已經生起苦和集，這就是此岸。尚未生起苦和集，這就是中流。涅槃和菩提，也就是滅和道二諦，就是彼岸。六度萬行可以作為船筏。五蘊的假合是能夠乘坐的人。各位修行人乘坐六度，截斷河流，超越此岸，高飛在覺悟的道路上，到達究竟的地位，這就是到達彼岸。然而，在經文中，教、理、行、果相配，彼岸只是果，行只是在因。教和理貫通因果。題目標明的是果德。
【English Translation】 English version Do not commit evil deeds. People and gods rejoice and celebrate, while dragons and spirits secretly offer their help. The supreme Dharma is eternally flowing, bringing peace to the people and protecting the nation. The nation is protected, hence it is named after its reliance on the sovereign. The term 'Prajna' (般若) is Sanskrit, translated here as 'wisdom'. First separately, then collectively, there are five types listed: First is the written word, capable of explaining the teachings; second is contemplation, which is pure wisdom; third is reality, which is Suchness (真如); fourth is the realm, referring to the Two Truths, Three Natures, and No-Nature; fifth is the retinue, corresponding to the Four Aggregates, serving as companions, with the Five Aggregates being the path of meditation and precepts. The name 'Prajna' broadly encompasses the preceding five types. The supreme functions are only two: Right Knowledge and Suchness. To say it completely, it should be 'Paramita Prajna' (般羅賢若), translated here as 'wisdom'. The Sanskrit term 'Jnana' (若那) is translated here as 'knowledge'. Western Sanskrit words have boundaries and conditions. According to the Mahaprajnaparamita Sutra, the single word 'jna' (若) can generally refer to wisdom. Because of the 'two-word boundary', the two words 'pra' (般) and 'jna' (若) separately refer to wisdom and knowledge. Because of the 'two-word condition', using 'pra' to assist 'jna', 'jna' refers to wisdom; using 'jna' to assist 'jna', 'jna' refers to knowledge. Therefore, in sutras and treatises, the opening and closing of the Six Perfections or Ten Perfections differ. If speaking of the Six Perfections, then wisdom and knowledge are collectively the sixth, because they are explained together. If speaking of the Ten Perfections, then wisdom is the sixth and knowledge is the tenth, because they are explained separately. Question: Are wisdom and knowledge the same or different? Answer: Although the realms are different, the essence of wisdom and knowledge is actually the same. The two functions of selection and decision are different. Therefore, the Suratadhvaja-agra-prajna Sutra says: 'A Bodhisattva is complete with Prajna, complete with Jnana.' And further down it says: 'Obtaining the gate of Prajna, one can distinguish the meaning of sentences; obtaining the gate of Jnana, one can understand the sharpness and dullness of beings' faculties.' Generally speaking, using wisdom where knowledge is spoken of, and using knowledge where wisdom is spoken of, there is no contradiction. Although giving and so on can all obtain the name of 'crossing over', in the title, according to the supreme meaning, only 'Prajna' is marked. The term 'Paramita' (波羅) is Sanskrit, translated here as 'the other shore'. Relative to the other shore, what is this shore? In the Four Noble Truths, having already arisen suffering and accumulation, this is this shore. Not yet having arisen suffering and accumulation, this is the middle stream. Nirvana and Bodhi, which are the cessation and path truths, are the other shore. The Six Perfections and myriad practices can serve as a raft. The false aggregation of the Five Aggregates is the person capable of riding. All practitioners ride the Six Perfections, cut off the river, transcend this shore, soar on the path of enlightenment, and reach the ultimate position, this is reaching the other shore. However, in the sutras, teachings, principles, practices, and results are matched, the other shore is only the result, and practice is only in the cause. Teachings and principles penetrate cause and effect. The title marks the virtue of the result.
云波羅矣。言蜜多者梵語也。此具二義離義到義。即是施等具七最勝。至下當悉。于生死中離此到彼。言經者唐言也。若以梵音云修多羅修妒路皆訛也。慈恩三藏云。素呾纜而目四義。衣．綖．席．經。猶如瞿名具多法故。今此唯取經義綖義。何以知然。四分律云。如種種花置於案上以綖貫持雖為風吹而不分散。故佛說教其猶眾花。眾生識心有如案矣。若不以綖連綴攝持。邪見暴風或當飄散。故故結集者連綴佛言。如綖貫花如經持緯。佛地論云。以佛聖教貫穿攝持所應說義及所化生。貫穿即綖攝持即經。然其經字即同此方經籍之名。俗釋經者常也法也。古今不易故謂之常。揩定是非稱之為法。雜心論中五義釋經。謂涌泉等。講者敘焉。今解經者即能詮教。出體門中依瑜伽論亦取于義。所詮之理故教及理總名為經。仁王護國般若波羅蜜多亦通教理。以上十字對經一字。綺互相望總為四釋。謂仁王護國般若波羅蜜多即經之經持業。依主準釋應知。解品名者。言序者因由也。謂說般若起之由致。言品者類也。文義匯聚各自區分。言第者次之居也。言一者數之始也。此經一部總有八品。此品居初故稱第一。解本文者。先總判科后隨文釋經。真諦記判釋此經大分為四。一發起分即初序品。二正說分謂次五品。三王得護國分即第七
品。四流通分即囑累品。昔有晉朝道安法師。科判諸經以為三分。序分正宗流通分。故至今巨唐慈恩三藏譯佛地論。親光菩薩釋佛地經。科判彼經以為三分。然則東夏西天處雖懸曠。聖心潛契妙旨冥符。今判此經依彼三分。一教起因緣分即初序品。二聖教所說分次之六品。三依教奉行分謂囑累品。釋初序分文分為二。初明通序謂如是等。后明別序爾時世尊等。然此二序總為五對。一通別對。諸經通有當部別緣。二證發對。初傳法者引證令信。后說法者別緣發起。三前後對。如是等文經后教置。爾時等文經首本緣。四師資對阿難請主如來說者。五現未對。阿難后請時在未來。佛說經前當時緣起。后之三對名皆不次。但取語順義則依經。初二對名義已周備。為令盡理立五對焉。將釋通序三門分別。一經起之因。二建立所以。三開合不同。經起因者。大悲經中是優波離教阿難問。大衍經云阿泥樓逗教阿難問。智論第二。佛涅槃時娑羅樹間北首而臥。爾時阿難心沒憂海。阿菟樓豆語阿難言。汝是守護佛法藏者。又佛世尊手付汝法。汝今愁悶失所受事。大衍經云請問四事。一佛滅度后諸比丘等以誰為師。二依何處住。三惡性比丘如何調伏。四一切經首當置何言。佛告阿難我滅度后以波羅提木叉為汝大師。依四念處住。惡性比丘梵
【現代漢語翻譯】 現代漢語譯本： 品。四流通分即囑累品。過去晉朝的道安法師，將所有佛經科判為三分：序分、正宗分、流通分。所以直到唐朝，慈恩三藏翻譯的《佛地論》，以及親光菩薩解釋的《佛地經》，都將該經科判為三分。由此可見，東土和西天雖然相隔遙遠，但聖人的心意暗合，精妙的旨意默默相符。現在判此經也依據這三分：一、教起因緣分，即最初的序品；二、聖教所說分，即接下來的六品；三、依教奉行分，指囑累品。 解釋最初的序分，分為兩部分：首先是總序，即『如是』等；然後是別序，即『爾時世尊』等。然而，這兩種序總共有五對：一、通別對，各經普遍具有通序，而各部經典又有其特殊的因緣。二、證發對，最初傳法者引用證據使人信服，後來說法者因特殊的因緣而發起。三、前後對，『如是』等文字放在經文之後教導，『爾時』等文字是經文開頭的根本因緣。四、師資對，阿難請問教主如來說法。五、現未對，阿難後來的請問發生在未來，佛陀說法之前是當時因緣的生起。後面的三對名稱可能不按順序，但只要語句通順，意義符合經文即可。最初的兩對名稱和意義已經完備，爲了儘可能地窮盡道理，所以設立五對。 將要解釋總序，從三個方面分別說明：一、經文產生的因緣；二、建立的原因；三、開合的不同。經文產生的因緣：在大悲經中，是優波離教導阿難提問；在大衍經中，是阿泥樓逗教導阿難提問；在《智論》第二卷中記載，佛陀涅槃時，頭朝北躺在娑羅樹之間。當時阿難沉浸在憂愁的海洋中，阿菟樓豆告訴阿難說：『你是守護佛法寶藏的人，而且佛世尊親手將佛法交付給你。你現在愁悶，失去了所接受的事情。』《大衍經》中說，請問四件事：一、佛陀滅度后，各位比丘等以誰為老師？二、依靠什麼地方安住？三、對於惡性的比丘，如何調伏？四、一切經文的開頭應當放置什麼文字？佛陀告訴阿難：我滅度后，以波羅提木叉（戒律）作為你們的大師，依靠四念處安住，對於惡性的比丘，用梵
【English Translation】 English version: Chapter. The fourth section of circulation is the Entrustment Chapter. In the past, Dharma Master Dao'an of the Jin Dynasty classified all sutras into three parts: Introduction, Main Teaching, and Circulation. Therefore, up to the Tang Dynasty, the Fo Di Lun (Treatise on the Stages of Yoga Practice) translated by the Venerable Master Xuanzang and the Fo Di Jing (Buddhabhumi Sutra) explained by Bodhisattva Paramartha, both classified the sutra into three parts. From this, it can be seen that although the East and the West are far apart, the minds of the sages secretly correspond, and the subtle meanings silently agree. Now, this sutra is also classified according to these three parts: 1. The Cause and Condition of the Teaching's Arising, which is the initial Introduction Chapter; 2. The Content of the Holy Teaching, which is the following six chapters; 3. Practicing According to the Teaching, which refers to the Entrustment Chapter. Explaining the initial Introduction Chapter, it is divided into two parts: first, the general introduction, which is 'Thus I have heard' etc.; then, the specific introduction, which is 'At one time, the World Honored One' etc. However, these two introductions have a total of five pairs: 1. General vs. Specific, all sutras universally have a general introduction, and each section of the sutra has its specific causes and conditions. 2. Evidence vs. Initiation, the initial transmitter of the Dharma cites evidence to make people believe, and the later speaker initiates due to specific causes and conditions. 3. Before vs. After, the words 'Thus I have heard' etc. are placed after the sutra to teach, and the words 'At one time' etc. are the fundamental causes and conditions at the beginning of the sutra. 4. Teacher vs. Disciple, Ananda asks the Lord of the Teaching to speak the Dharma. 5. Present vs. Future, Ananda's later request occurs in the future, and the arising of the causes and conditions before the Buddha speaks the Dharma is at that time. The names of the last three pairs may not be in order, but as long as the sentences are smooth and the meaning conforms to the sutra, it is acceptable. The names and meanings of the first two pairs are already complete, so in order to exhaust the principles as much as possible, five pairs are established. About to explain the general introduction, it will be explained separately from three aspects: 1. The causes and conditions of the sutra's arising; 2. The reason for its establishment; 3. The differences in opening and closing. The causes and conditions of the sutra's arising: In the Mahakarunika Sutra, it is Upali who teaches Ananda to ask; in the Mahayana Sutra, it is Anuruddha who teaches Ananda to ask; in the second volume of the Mahaprajnaparamita Sastra, it is recorded that when the Buddha entered Nirvana, he lay down between the Sala trees with his head facing north. At that time, Ananda was immersed in an ocean of sorrow, and Anuruddha told Ananda: 'You are the one who protects the treasure of the Buddha's Dharma, and the World Honored One personally entrusted the Dharma to you. Now you are sad and have lost what you have received.' The Mahayana Sutra says, please ask four things: 1. After the Buddha's Nirvana, who will the monks etc. take as their teacher? 2. What place should they rely on to dwell? 3. How should the evil monks be subdued? 4. What words should be placed at the beginning of all sutras? The Buddha told Ananda: After my Nirvana, take the Pratimoksha (precepts) as your teacher, rely on the Four Foundations of Mindfulness to dwell, and for the evil monks, use the Brahman
壇治之梵法默然不應打罵但默擯故。一切經首當置如是我聞等言。何故阿難但申四問。大意總明三寶不斷。以戒為師佛寶不斷。四念處住如是等言此二即是法寶不斷。比丘和合僧寶不斷。三寶久住利樂無邊故。臨涅槃問答唯四。阿難結集謹奉佛言于諸經初置如是等。二立所以者。如是等言自有四意。一為除疑。二為生信。三為簡邪。四為顯正。言除疑者真諦記云。微細律說。阿難比丘當升高座出法藏時眾有三疑。一疑佛大悲從涅槃起。二疑更有佛從他方來。三疑阿難轉身成佛說如是等。三疑並斷。二生信者智度論云。說時方人令生信故。又云如是我聞生信也。信受奉行生智也。信為能入智為能度。文無繁約非信不傳。由起信心所言理順。即由理順即師資道成。于所說法皆順從故。云何為信。信是心所善十一中最初信也。令心心所澄凈為性。如水精珠能清濁水。對治不信渾濁之心樂善為業。眾行本矣。何緣經首最初生信。五根之中先列信根。有信根故能生萬善。五力之中先陳信力。有信力故魔不能動。故華嚴云。信為道原功德母故。又趣三乘有善法欲。由有信故起善希望。信為欲依最初生故。又此經中伏忍最初標十信心。聖胎本故。又顯揚論明七聖財。謂信．戒．聞．舍．慧．慚．愧。七聖財初即信財故。又正理云。澄
凈有四種。謂佛法僧戒。信三寶故能越惡趣。由信戒故離貧賤因。猶如金剛四不壞故。又俱舍云。拔眾生苦出生死泥。序令生信為眾生手。后陳正宗為佛教手。兩手相接出淤泥故。又智論云。如人有手至於寶山隨意所取。若其無手空無所得。有信心人入佛寶山得諸道果。若無信心雖解文義空無所得。是故經初令生凈信。三簡邪者。諸外道輩于自教初皆悉置於阿漚二字。云梵王訓世有七十二字。眾生轉薄。梵王嗔怒吞啖諸字。唯此二字在口兩角。阿表于無漚表于有。置彼教首。今佛世尊教阿難置如是等言簡異彼故。四顯正者。三寶最吉祥故我經初說佛之一字即是佛寶。如是一時及彼處即是法寶。我聞二字及比丘眾即是僧寶。具陳三寶為顯正矣。第三開合者。真諦記中開為七事。開我與聞而為二事。餘五如文。今依智論總說六義。一者信成所謂如是。二者聞成所謂我聞。三者時成所謂一時。四者主成所謂佛也。五者處成住王舍等。六者眾成與比丘等。世親菩薩般若燈論亦有六義。如彼頌云。前三明弟子后三證師說。一切修多羅其事皆如是。減五至一皆有義門。廣如余文繁而不敘。今解通序雖有六成。且初前五其義者何。
經。如是我聞一時佛住王舍城鷲峰山中。
解曰。如是者明所聞法無非法失。略敘三解。
【現代漢語翻譯】 現代漢語譯本 凈有四種，即佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）、戒（Śīla，戒律）。由於信仰三寶（Triratna），能夠超越惡趣（Durgati，不好的輪迴）。由於信守戒律，能夠遠離貧賤的因。這就像金剛（Vajra）一樣，具有四種不壞的特性。此外，《俱舍論》（Abhidharmakośakārikā）中說：『拔除眾生的痛苦，使之脫離生死泥潭，首先使眾生生起信心，如同眾生的手。之後陳述正宗佛法，如同佛陀的手。』兩手相接，才能從淤泥中脫出。又《大智度論》（Mahāprajñāpāramitopadeśa）中說：『如同人有手，到達寶山，可以隨意取寶。如果無手，則空無所得。有信心的人進入佛法寶山，可以獲得各種道果（Mārga-phala）。如果無信心，即使理解文字的意義，也是空無所得。』因此，經典開頭使人生起清凈的信心。 簡別邪說有三種方式。外道（Tīrthika）之輩在他們自己的教義開始時，都放置『阿』（a）和『漚』（o）二字，說梵天（Brahmā）訓世有七十二字。眾生變得淺薄，梵天嗔怒，吞吃了這些字，唯有這兩個字在口的兩角。『阿』表示無，『漚』表示有。放置在他們的教義之首。現在佛世尊（Buddha-bhagavat）教阿難（Ānanda）放置『如是』等語，是爲了簡別於他們。 彰顯正法有四種方式。三寶最為吉祥，因此我的經典開頭說『佛』之一字，就是佛寶（Buddha-ratna）。像『一時』和『彼處』，就是法寶（Dharma-ratna）。『我聞』二字以及比丘眾（Bhikṣu-saṃgha），就是僧寶（Saṃgha-ratna）。完整陳述三寶，是爲了彰顯正法。 第三是開合。真諦（Paramārtha）的記錄中，將序分展開為七件事。將『我』和『聞』展開為兩件事，其餘五件事如原文。現在依據《大智度論》總說六義。一是信成就，即『如是』。二是聞成就，即『我聞』。三是時成就，即『一時』。四是主成就，即『佛』。五是處成就，即『住王舍城』等。六是眾成就，即『與比丘』等。世親（Vasubandhu）菩薩的《般若燈論》（Prajñāpradīpa）也有六義，如他的頌文所說：『前三句說明弟子，后三句證明師說。一切修多羅（Sūtra），其事皆是如此。』減少到五件事甚至一件事，都有其義理。詳細內容如其他文章，繁瑣而不敘述。現在解釋通序，雖有六成就，且先說前五種，其意義是什麼？ 經：如是我聞，一時，佛住王舍城鷲峰山中。 解曰：『如是』表明所聞之法沒有非法缺失。簡略敘述三種解釋。
【English Translation】 English version Purity exists in four forms, namely the Buddha (the Awakened One), the Dharma (the teachings), the Sangha (the monastic community), and the Śīla (moral discipline). By having faith in the Three Jewels (Triratna), one can transcend the evil destinies (Durgati, bad rebirths). By adhering to moral discipline, one can avoid the causes of poverty and low status. This is like the Vajra (diamond), which possesses four indestructible qualities. Furthermore, the Abhidharmakośakārikā states: 'It pulls beings out of suffering and the mud of Saṃsāra (cycle of rebirths). Initially, it generates faith in beings, like the hand of beings. Later, it presents the true Dharma, like the hand of the Buddha.' When both hands connect, one can escape from the mud. Also, the Mahāprajñāpāramitopadeśa states: 'Like a person with hands who reaches a mountain of treasures can take whatever they desire. If one has no hands, one obtains nothing. A person with faith enters the treasure mountain of the Buddha's teachings and obtains various fruits of the path (Mārga-phala). If one has no faith, even if one understands the meaning of the words, one obtains nothing.' Therefore, the beginning of the scripture generates pure faith. There are three ways to distinguish from heterodox teachings (Tīrthika). Those of other paths place the letters 'a' and 'o' at the beginning of their teachings, saying that Brahmā (the creator god) taught the world with seventy-two letters. Beings became shallow, and Brahmā became angry and swallowed these letters, except for these two letters, which remained in the corners of his mouth. 'A' represents non-existence, and 'o' represents existence. They are placed at the beginning of their teachings. Now, the Buddha-bhagavat (World-Honored One) teaches Ānanda (the Buddha's attendant) to place words such as 'Thus I have heard' to distinguish them. There are four ways to reveal the true Dharma. The Three Jewels are the most auspicious, so the beginning of my scripture says the word 'Buddha', which is the Buddha-ratna (Buddha Jewel). Like 'at one time' and 'at that place', which is the Dharma-ratna (Dharma Jewel). The words 'I have heard' and the Bhikṣu-saṃgha (community of monks), which is the Saṃgha-ratna (Sangha Jewel). Fully stating the Three Jewels is to reveal the true Dharma. Third is the opening and closing. In Paramārtha's record, the introduction is expanded into seven matters. 'I' and 'heard' are expanded into two matters, and the remaining five matters are as in the original text. Now, according to the Mahāprajñāpāramitopadeśa, there are six meanings in total. First is the accomplishment of faith, which is 'Thus'. Second is the accomplishment of hearing, which is 'I have heard'. Third is the accomplishment of time, which is 'at one time'. Fourth is the accomplishment of the master, which is 'Buddha'. Fifth is the accomplishment of place, which is 'residing in Rājagṛha' and so on. Sixth is the accomplishment of the assembly, which is 'with the Bhikṣus' and so on. Vasubandhu's Prajñāpradīpa also has six meanings, as his verse says: 'The first three lines explain the disciple, and the last three lines prove the teacher's words. All Sūtras (discourses), their matters are all like this.' Reducing to five matters or even one matter, all have their meanings. Detailed content is in other articles, which are lengthy and not described here. Now, explaining the general introduction, although there are six accomplishments, let's first talk about the first five, what are their meanings? Sūtra: Thus I have heard, at one time, the Buddha was residing in Rājagṛha on Vulture Peak Mountain. Explanation: 'Thus' indicates that the Dharma heard has no illegal deficiencies. Briefly describe three explanations.
初別解如是。安法師云。有無不二名之為如。如非有無稱之為是。如無所如是無所是故云如是。注無量義經云。至人說法但為顯如。唯如為是故云如是。梁武帝云。如即指法是即定詞。如斯之言是佛所說。次合解如是。真諦記云。如是者決定義。決定有二。一文二理。文是能詮理即所詮。阿難所傳文理決定如佛所說也。法智解云。如是者阿難自明之詞。金口所說旨深意遠非所仰測。章句始末正自如是。后帶我聞解佛地論云。如是總言依四義轉。一依譬喻。如有說言如是富貴如毗沙門。二依教誨。如有說言汝當如是讀誦經論。三依問答。如有說言汝當所說昔定聞耶故此答云如是我聞。四依許可。唯依此也。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。如是當說如我所聞。又如是言信可審定。謂如是法我昔曾聞。此事如是齊此當說定無有異。略引六文廣如余記。言我聞者。辨能聞人無非根失。又復分三。初言我者我有三種。一妄所執外道橫計。二假施設謂大涅槃常樂我凈。除二乘倒強施設故。三世流佈我謂世共自指稱我。遍計無體圓成無相。傳法菩薩于依他中隨順世間假說稱我。問諸佛說法本為除我。不言無我乃言我聞。答瑜伽第六有其四義。一言說易故。若說無我通蘊處界知此說誰。二順世間故
【現代漢語翻譯】 現代漢語譯本 初別解『如是』（Sanskrit: evam）。安法師說：『有』（bhava）和『無』（abhava）不二，稱之為『如』。『如』（tathata）既非『有』也非『無』，所以稱之為『是』。『如』無所『如』，『是』無所『是』，所以說『如是』。註解《無量義經》說：至人說法，只是爲了顯現『如』。只有『如』才是『是』，所以說『如是』。梁武帝說：『如』是指法，『是』是決定詞。『如是』之言，是佛所說。 其次是合解『如是』。真諦記說：『如是』是決定義。決定有二：一是文，二是理。文是能詮，理是所詮。阿難（Ananda）所傳的文和理，都決定如佛所說。 法智解釋說：『如是』是阿難自明的詞語。佛的金口所說，旨意深遠，不是我們所能仰測的。章句的始末，正是『如是』。 後面帶著『我聞』（srutamaya）來解釋。《佛地論》說：『如是』總括而言，依據四種意義而轉變。一是依據譬喻，如有說『如是富貴如毗沙門』（Vaisravana）。二是依據教誨，如有說『你應當如是讀誦經論』。三是依據問答，如有說『你所說的，是過去曾經聽聞的嗎？』所以回答說『如是我聞』。四是依據許可，唯獨依據此義。就是在結集（samgiti）時，諸菩薩眾都共同請求說：『如你所聞，應當如是說。』傳法的菩薩便許可他們的話，說：『如是，應當如我所聞而說。』 又，『如是』之言，是信可審定的意思。意思是說，『如是』之法，我過去曾經聽聞。此事『如是』，到此應當說，一定沒有差異。略微引用六種文義，詳細的可以參考其他的記錄。 說到『我聞』，是爲了辨別能聞之人沒有根（indriya）的缺失。又可以分為三點。首先說『我』，『我』有三種：一是妄所執，外道（tirthika）橫加計度；二是假施設，如《大涅槃經》（Mahaparinirvana Sutra）中的常樂我凈，爲了去除二乘（sravaka and pratyekabuddha）的顛倒，而勉強施設；三是世流佈，『我』是世間共同用來指稱自己的。遍計所執性（parikalpita-svabhava）沒有自體，圓成實性（parinispanna-svabhava）沒有相狀。傳法的菩薩在依他起性（paratantra-svabhava）中，隨順世間，假說稱『我』。 問：諸佛說法，本來是爲了去除『我』，不說『無我』（anatman），卻說『我聞』，這是為什麼？答：瑜伽（Yoga）第六卷有四種意義：一是言說容易的緣故。如果說『無我』，通於蘊（skandha）、處（ayatana）、界（dhatu），不知道說的是誰。二是順應世間的緣故。
【English Translation】 English version Initially, the separate explanation of 『Thus』 (evam). Dharma Master An said: 『Being』 (bhava) and 『non-being』 (abhava) are not two, and this is called 『Thus』 (tathata). 『Thus』 is neither 『being』 nor 『non-being,』 so it is called 『So.』 『Thus』 has nothing to be 『Thus』 about, and 『So』 has nothing to be 『So』 about, hence it is said 『Thus So.』 The commentary on the Infinite Meaning Sutra says: The enlightened one speaks the Dharma only to reveal 『Thus.』 Only 『Thus』 is 『So,』 hence it is said 『Thus So.』 Emperor Wu of Liang said: 『Thus』 refers to the Dharma, and 『So』 is a definitive term. The words 『Thus So』 are what the Buddha spoke. Next is the combined explanation of 『Thus So.』 The Record of Paramartha says: 『Thus So』 is a definitive meaning. There are two kinds of definiteness: one is the text, and the other is the principle. The text is what can express, and the principle is what is expressed. The text and principle transmitted by Ananda are definitely as the Buddha spoke. Dharma Master Zhiyi explains: 『Thus So』 is a term of self-clarification by Ananda. The words spoken from the Buddha's golden mouth are profound and far-reaching, not something we can fathom. The beginning and end of the chapters and sentences are precisely 『Thus So.』 Later, it is explained with 『I have heard』 (srutamaya). The Treatise on the Buddha-bhumi says: 『Thus So』 in general, transforms according to four meanings. First, according to metaphor, such as saying 『Thus rich as Vaisravana.』 Second, according to teaching, such as saying 『You should recite the scriptures and treatises thus.』 Third, according to question and answer, such as saying 『What you are saying, is it what you heard in the past?』 Therefore, the answer is 『Thus I have heard.』 Fourth, according to permission, only according to this meaning. That is, during the compilation (samgiti), all the Bodhisattvas jointly requested, saying: 『As you have heard, you should speak thus.』 The Bodhisattva who transmits the Dharma then permitted their words, saying: 『Thus, I should speak as I have heard.』 Moreover, the words 『Thus So』 mean trustworthy and definite. It means that 『Thus So』 Dharma, I have heard in the past. This matter is 『Thus So,』 and up to this point, it should be said that there is definitely no difference. Briefly citing six meanings of the text, for details, refer to other records. Speaking of 『I have heard,』 it is to distinguish that the one who can hear does not have any deficiency in the faculties (indriya). It can also be divided into three points. First, speaking of 『I,』 there are three kinds of 『I』: one is the falsely grasped, which is the externalists' (tirthika) arbitrary calculation; second is the provisional establishment, such as the eternal, joyful, self, and pure in the Mahaparinirvana Sutra, which is forcibly established to remove the inversions of the two vehicles (sravaka and pratyekabuddha); third is the worldly flow, 『I』 is what the world commonly uses to refer to oneself. The nature of the completely imputed (parikalpita-svabhava) has no self-nature, and the perfectly established nature (parinispanna-svabhava) has no form. The Bodhisattva who transmits the Dharma, in the dependent nature (paratantra-svabhava), follows the world and provisionally calls it 『I.』 Question: The Buddhas speak the Dharma originally to remove 『I,』 why not say 『no-self』 (anatman), but say 『I have heard』? Answer: The sixth volume of the Yoga (Yoga) has four meanings: first, because it is easy to speak. If one says 『no-self,』 it applies to the aggregates (skandha), bases (ayatana), and realms (dhatu), and it is not known who is being spoken of. Second, it is to conform to the world.
。三除無我怖。言無我者為誰修道。四為宣說自他染凈因果事業。令生決定信解心故所以稱我。又智論第一。四悉檀中世界悉檀故說有我。即當瑜伽順世間故。次言聞者婆沙十二。薩婆多宗耳聞非識。法救尊者識聞非耳。成實論云。譬喻師說心心所法和合能聞。今大乘宗雜集第二。非耳能聞亦非識等。以一切法無作用故。由有和合假立為聞。就勝所依或說根聞。以能分別故說識聞。具前二義說根識聞。瑜伽五十六云。諸法自性眾緣生故。剎那滅故。無作用故。智論六云。非耳及識意等能聞。多緣和合故得聞聲。又耳根識唯聞于聲而不聞教。若約名句唯意識聞。故瑜伽云聞謂比量。然由耳識親聞于聲。與意為門意方得聞。耳意為緣熏習在識因聞所成故說為聞。廢別耳等總名我聞。故佛地云。我謂諸蘊世俗假者。聞謂耳根發識聽受。廢別就總故說我聞。問何須廢別總說我聞。答若不言我但云耳聞。耳通一切是誰耳聞。又復聞時根．境及空．作意．分別．染凈種子並根本依．一一具陳乃成繁廣。若唯說一義用不周。所以廢別總說我聞。后中問答。問為佛說法而言我聞。為佛不說言我聞耶。答佛地論中自有二解。一者龍軍無性等云。諸佛如來唯有三法。大定．智．悲。久離戲論曾不說法。由佛慈悲本願緣力眾生識上文義相生。
【現代漢語翻譯】 現代漢語譯本 三、爲了消除對『無我』的恐懼。如果說『無我』，那麼是誰在修行呢？ 四、爲了宣說自身和他人染污和清凈的因果報應，使眾生生起堅定的信心和理解，所以才稱『我』。 另外，《大智度論》第一卷中說，在四悉檀（四種成就）中，因為世界悉檀的緣故，才說有『我』，這是爲了順應世俗的緣故。 接下來談到『聞』，《大毗婆沙論》第十二卷中說，薩婆多宗認為耳朵聽聞不是識的作用。法救尊者認為聽聞是識的作用，不是耳朵的作用。《成實論》說，譬喻師認為心和心所法和合才能聽聞。現在大乘宗，《雜集論》第二卷中說，不是耳朵能聽聞，也不是識等能聽聞，因為一切法都沒有作用的緣故。由於有和合，才假立為『聞』。就殊勝的所依來說，或者說根能聽聞。因為能夠分別，所以說識能聽聞。具備前面兩種含義，就說根識能聽聞。《瑜伽師地論》第五十六卷中說，諸法的自性是眾緣所生的緣故，剎那生滅的緣故，沒有作用的緣故。《大智度論》第六卷中說，不是耳朵以及識、意等能聽聞，是多種因緣和合才能聽聞聲音。 而且，耳根識只能聽聞聲音，而不能聽聞教法。如果就名句來說，只有意識才能聽聞。所以《瑜伽師地論》中說，聽聞是指比量。然而，由於耳識親自聽聞聲音，以意為門戶，意才能聽聞。耳朵和意為緣，熏習在識中，因為聽聞所成就的緣故，所以說為聽聞。廢除個別的耳朵等，總稱為『我聞』。所以《佛地經論》中說，『我』是指諸蘊（五蘊）的世俗假立者，『聞』是指耳根發起識來聽受。廢除個別，就總的來說，所以說『我聞』。 問：為什麼需要廢除個別，總的來說『我聞』呢？ 答：如果不說『我』，只說『耳聞』，耳朵通於一切，是誰的耳朵在聽聞呢？又，聽聞的時候，根、境以及空、作意、分別、染凈種子，以及根本依，一一陳述，就變得繁瑣廣博。如果只說一個，義用就不周全。所以廢除個別，總的來說『我聞』。 《后中問答》中問：佛說法的時候說『我聞』，還是佛不說的時候說『我聞』呢？ 答：《佛地經論》中有兩種解釋。一種是龍軍（Nagarjuna）、無性（Asanga）等人說，諸佛如來只有三種法：大定、智、悲。很久就遠離了戲論，從來不說法。由於佛的慈悲、本願和緣力的作用，眾生的識上自然生起文義的相。 即當瑜伽順世間故 次言聞者婆沙十二 薩婆多宗耳聞非識 法救尊者識聞非耳 成實論云 譬喻師說心心所法和合能聞 今大乘宗雜集第二 非耳能聞亦非識等 以一切法無作用故 由有和合假立為聞 就勝所依或說根聞 以能分別故說識聞 具前二義說根識聞 瑜伽五十六云 諸法自性眾緣生故 剎那滅故 無作用故 智論六云 非耳及識意等能聞 多緣和合故得聞聲 又耳根識唯聞于聲而不聞教 若約名句唯意識聞 故瑜伽云聞謂比量 然由耳識親聞于聲 與意為門意方得聞 耳意為緣熏習在識因聞所成故說為聞 廢別耳等總名我聞 故佛地云 我謂諸蘊世俗假者 聞謂耳根發識聽受 廢別就總故說我聞 問何須廢別總說我聞 答若不言我但云耳聞 耳通一切是誰耳聞 又復聞時根．境及空．作意．分別．染凈種子並根本依．一一具陳乃成繁廣 若唯說一義用不周 所以廢別總說我聞 后中問答 問為佛說法而言我聞 為佛不說言我聞耶 答佛地論中自有二解 一者龍軍無性等云 諸佛如來唯有三法 大定．智．悲 久離戲論曾不說法 由佛慈悲本願緣力眾生識上文義相生
【English Translation】 English version 3. To eliminate the fear of 'no-self' (Anatta). If there is 'no-self', then who is practicing the path? 4. To proclaim the causes and effects of defilement and purification for oneself and others, so that beings may generate firm faith and understanding, therefore it is called 'I'. Furthermore, in the first volume of the Mahaprajnaparamita Shastra (Great Wisdom Treatise), it is said that among the four Siddhantas (accomplishments), it is because of the World Siddhanta that 'I' is spoken of, which is to accord with the mundane world. Next, regarding 'hearing', the twelfth volume of the Mahavibhasa (Great Commentary) says that the Sarvastivada school believes that hearing with the ear is not the function of consciousness. The Venerable Dharmatrata believes that hearing is the function of consciousness, not of the ear. The Tattvasiddhi Shastra (Treatise on the Establishment of Truth) says that the Exemplifiers believe that the mind and mental functions combine to enable hearing. Now, in the Mahayana school, the second volume of the Abhidharmasamuccaya (Compendium of Abhidharma) says that it is not the ear that can hear, nor is it consciousness, etc., because all dharmas have no function. It is because of combination that 'hearing' is nominally established. In terms of the superior basis, it is said that the root hears. Because it can discriminate, it is said that consciousness hears. Possessing the preceding two meanings, it is said that the root-consciousness hears. The fifty-sixth volume of the Yogacarabhumi Shastra (Stages of Yoga Practice) says that the nature of dharmas is produced by various conditions, is momentary, and has no function. The sixth volume of the Mahaprajnaparamita Shastra says that it is not the ear, consciousness, or mind that can hear; it is the combination of many conditions that enables hearing sound. Moreover, the ear-root consciousness only hears sounds and does not hear teachings. If speaking of names and sentences, only the mind-consciousness hears. Therefore, the Yogacarabhumi Shastra says that hearing is inference. However, because the ear-consciousness directly hears the sound, and the mind serves as the gateway, the mind can then hear. The ear and mind are conditions, imprinting on the consciousness; because hearing is accomplished, it is said to be hearing. Discarding the individual ear, etc., it is collectively called 'I heard'. Therefore, the Buddhabhumi Sutra (Buddha-land Sutra) says that 'I' refers to the mundane designation of the aggregates (skandhas), and 'hearing' refers to the ear-root arousing consciousness to listen and receive. Discarding the individual and speaking collectively, it is said 'I heard'. Question: Why is it necessary to discard the individual and speak collectively of 'I heard'? Answer: If one does not say 'I' but only says 'the ear hears', the ear is connected to everything; whose ear is hearing? Furthermore, when hearing, if the root, object, emptiness, attention, discrimination, seeds of defilement and purification, and the fundamental basis are all stated individually, it becomes cumbersome and extensive. If only one is stated, the meaning is not comprehensive. Therefore, discarding the individual, it is collectively said 'I heard'. The Later Questions and Answers ask: When the Buddha speaks the Dharma, is it said 'I heard', or when the Buddha does not speak, is it said 'I heard'? Answer: There are two explanations in the Buddhabhumi Shastra. One is that Nagarjuna, Asanga, and others say that the Buddhas and Tathagatas only have three dharmas: great samadhi (meditative absorption), wisdom, and compassion. They have long been separated from conceptual proliferation and never speak the Dharma. Due to the Buddha's compassion, original vows, and the power of conditions, the meaning of the text arises naturally in the consciousness of beings. 即當瑜伽順世間故 次言聞者婆沙十二 薩婆多宗耳聞非識 法救尊者識聞非耳 成實論云 譬喻師說心心所法和合能聞 今大乘宗雜集第二 非耳能聞亦非識等 以一切法無作用故 由有和合假立為聞 就勝所依或說根聞 以能分別故說識聞 具前二義說根識聞 瑜伽五十六云 諸法自性眾緣生故 剎那滅故 無作用故 智論六云 非耳及識意等能聞 多緣和合故得聞聲 又耳根識唯聞于聲而不聞教 若約名句唯意識聞 故瑜伽云聞謂比量 然由耳識親聞于聲 與意為門意方得聞 耳意為緣熏習在識因聞所成故說為聞 廢別耳等總名我聞 故佛地云 我謂諸蘊世俗假者 聞謂耳根發識聽受 廢別就總故說我聞 問何須廢別總說我聞 答若不言我但云耳聞 耳通一切是誰耳聞 又復聞時根．境及空．作意．分別．染凈種子並根本依．一一具陳乃成繁廣 若唯說一義用不周 所以廢別總說我聞 后中問答 問為佛說法而言我聞 為佛不說言我聞耶 答佛地論中自有二解 一者龍軍無性等云 諸佛如來唯有三法 大定．智．悲 久離戲論曾不說法 由佛慈悲本願緣力眾生識上文義相生
雖親依自善根力起。而就強緣名為佛說。譬如天等增上力故令于夢中得論咒等。二者親光等言。佛身具有蘊處界等。由離分別名無戲論。豈不說法名無戲論。謂宜聞者善根力故本願緣力如來識上文義相生。是佛利他善根所起名為佛說。聞者識心雖不親得。然似彼相分明顯現故名我聞。問阿難是成道日生。二十年後方為侍者。已前諸教何得親聞。答有四義。一本願力故。過去作長者供養誦經沙彌今得總持。龍樹贊云。面如凈滿月目如青蓮華。佛法大海水流入阿難心。二佛加持故。報恩經云。佛入世俗心令阿難知。又云。佛為略說粗舉其端而能盡解。三三昧力故。金剛花經云。阿難得法性覺性自在王三昧悉能憶故。四聞法力故。觀佛三昧海經第五云。阿難聞佛說菩薩行。即憶過去九十億佛所說經藏。法華第四云。自聞授記等即時憶念過去無量千萬億諸佛法藏。通達無礙如今所聞等。而說偈言。世尊甚希有。合我念過去無量諸佛法如今日所聞。問阿難尊者既是聲聞。云何能持大乘法藏。答集法傳云有三阿難。一阿難此云慶喜持聲聞藏。二阿難跋陀此云喜賢持獨覺藏。三阿難伽羅此云喜海持菩薩藏。而實阿難總持自在。三名雖異但一人矣。又金剛仙論及真諦所引阇王懺悔經亦同此說。問持佛法藏菩薩極多。何唯阿難不付菩薩。
【現代漢語翻譯】 現代漢語譯本：雖然（經典）看似依賴於聽眾自身善根的力量而產生，但實際上是憑藉強大的外緣，所以才被稱為佛說。這就像天神等憑藉其增上的力量，使得人們在夢中能夠獲得討論咒語等的能力一樣。第二點是關於『親光等』的說法。佛身具有蘊、處、界等要素，因為遠離了分別念，所以被稱為『無戲論』。難道說法不也是一種戲論嗎？這是因為聽聞者具有良好的善根，以及如來往昔的本願因緣之力，使得文句和義理在如來的識田中顯現。這是佛陀利他善根所產生的，所以被稱為佛說。聽聞者的識心雖然沒有直接獲得（佛陀的智慧），但卻能清晰地顯現出相似的相分，所以被稱為『我聞』。 有人問：阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）是在佛陀成道之日出生的，二十年後才成為侍者。那麼在此之前所說的教法，他怎麼能夠親自聽聞呢？回答說，有四種原因：第一，是本願力的緣故。過去曾作為長者供養誦經的沙彌，今生獲得了總持（Dharani，總攝憶持一切法而不忘失的智慧）。龍樹（Nāgārjuna，大乘佛教中觀學派創始人）讚歎說：『面容如同清凈圓滿的月亮，眼睛如同青蓮花。佛法的大海水流入阿難的心中。』第二，是佛陀加持的緣故。《報恩經》中說：『佛陀進入世俗的心，讓阿難知曉。』又說：『佛陀只是略微地講述，粗略地舉出要點，阿難就能夠完全理解。』第三，是三昧（Samadhi，禪定）的力量。《金剛花經》中說：『阿難獲得了法性覺性自在王三昧，因此能夠憶持一切。』第四，是聞法的力量。《觀佛三昧海經》第五卷中說：『阿難聽聞佛陀宣說菩薩行，立即憶起了過去九十億佛所說的經藏。《法華經》第四卷中說：『自從聽聞授記等之後，立即憶念起過去無量千萬億諸佛的法藏，通達無礙，如同今日所聽聞的一樣。』並且以偈頌說道：『世尊真是太稀有了，使我憶念起過去無量諸佛的法，如同今日所聽聞的一樣。』 有人問：阿難尊者既然是聲聞（Śrāvaka，聽聞佛陀教法而修行的弟子），為什麼能夠持有大乘法藏呢？回答說，《集法傳》中記載有三個阿難：第一個阿難，名叫慶喜，持有聲聞藏；第二個阿難，名叫跋陀，名叫喜賢，持有獨覺藏；第三個阿難，名叫伽羅，名叫喜海，持有菩薩藏。而實際上，阿難總持自在，三個名字雖然不同，但卻是同一個人。另外，《金剛仙論》以及真諦（Paramārtha，古印度佛教高僧，翻譯家）所引用的《阇王懺悔經》也同樣這樣說。有人問：持有佛法藏的菩薩非常多，為什麼只將法藏託付給阿難，而不託付給菩薩呢？
【English Translation】 English version: Although (the scriptures) seem to arise from the power of the listener's own roots of goodness, they are actually based on strong external conditions, and therefore are called 'spoken by the Buddha.' This is like the gods, through their increasing power, enabling people to gain the ability to discuss mantras in dreams. The second point is about the statement 'intimate light, etc.' The Buddha's body possesses elements such as skandhas (aggregates), āyatanas (sense bases), and dhātus (elements), and because it is free from conceptualization, it is called 'non-conceptual elaboration.' Isn't speaking also a kind of conceptual elaboration? This is because the listener has good roots of goodness, and the power of the Buddha's past vows and conditions, causing the sentences and meanings to appear in the Buddha's field of consciousness. This is produced by the Buddha's roots of altruistic goodness, so it is called 'spoken by the Buddha.' Although the listener's mind does not directly obtain (the Buddha's wisdom), it can clearly manifest similar aspects, so it is called 'thus I have heard.' Someone asks: Ānanda (one of the Buddha's ten great disciples, known for his strong memory) was born on the day of the Buddha's enlightenment and only became an attendant twenty years later. How could he have personally heard the teachings spoken before that? The answer is that there are four reasons: First, it is because of the power of past vows. In the past, he was a wealthy man who made offerings to a reciting śrāmaṇera (novice monk), and in this life, he obtained dhāraṇī (the wisdom of comprehensively remembering and retaining all dharmas without forgetting). Nāgārjuna (the founder of the Madhyamaka school of Mahayana Buddhism) praised him, saying: 'His face is like a pure and full moon, his eyes are like blue lotus flowers. The great ocean of the Buddha's Dharma flows into Ānanda's heart.' Second, it is because of the Buddha's blessing. The Sutra of Gratitude says: 'The Buddha enters the worldly mind, allowing Ānanda to know.' It also says: 'The Buddha only speaks briefly, roughly pointing out the key points, and Ānanda is able to fully understand.' Third, it is because of the power of samādhi (meditative concentration). The Vajra Flower Sutra says: 'Ānanda obtained the Samadhi of the King of Freedom of Dharma-nature and Awakening-nature, and therefore is able to remember everything.' Fourth, it is because of the power of hearing the Dharma. The fifth volume of the Sutra of the Ocean of Samadhi of Contemplating the Buddha says: 'Ānanda heard the Buddha expounding the Bodhisattva practices and immediately remembered the sutra collections spoken by ninety billion Buddhas in the past. The fourth volume of the Lotus Sutra says: 'Since hearing the prediction of enlightenment, he immediately remembered the Dharma treasures of countless millions of billions of Buddhas in the past, understanding them without obstruction, just like what he hears today.' And he said in verse: 'The World-Honored One is truly rare, causing me to remember the Dharma of countless Buddhas in the past, just like what I hear today.' Someone asks: Since the Venerable Ānanda is a Śrāvaka (a disciple who practices by hearing the Buddha's teachings), why is he able to hold the Mahayana Dharma treasury? The answer is that the Collection of Dharmas records that there are three Ānandas: The first Ānanda, named Qingxi (Joyful), holds the Śrāvaka treasury; the second Ānanda, named Bhadra (Good) or Xixian (Joyful and Wise), holds the Pratyekabuddha treasury; the third Ānanda, named Gālara (Ocean of Joy), holds the Bodhisattva treasury. But in reality, Ānanda is free to hold all of them. Although the three names are different, they are the same person. In addition, the Vajrasena Sutra and the Sutra of King Ajātaśatru's Repentance quoted by Paramārtha (an eminent Buddhist monk and translator from ancient India) also say the same thing. Someone asks: There are many Bodhisattvas who hold the Buddha's Dharma treasury, why is the Dharma treasury entrusted only to Ānanda and not to the Bodhisattvas?
答阿難常隨如來人天具識。寫瓶有寄故囑傳燈。菩薩形異處疏利生嚴土各自匆務不可例同。表唯阿難言我聞矣。智論第二云。是阿難頂禮僧已坐師子座。一心合掌向佛涅槃方如是說言。佛初說法時爾時我不見。如是展轉聞佛在波羅柰。是時千阿羅漢聞是語已上升虛空高七多羅樹皆言。無常力大。如我等眼見佛說法。今者乃言如是我聞。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。非如愚夫無所堪能諸有所聞或不能離增減異分。結集法時傳佛教者。依如來教初說此言。為令眾生恭敬信受。言如是法我從佛聞文義決定無所增減。是故聞者應正聞已如理思惟當勤修學。言一時者。第三時成。無非時失。如來說法善應根宜會遇無差。唯一時矣。依佛地論有三義解。一謂說聽究竟一時。此就剎那相續無斷說聽究竟總名一時。若不爾者不名句等。說聽時異云何言一。論文變釋名不就其。說聽究竟名一時者。如初說字次名后句乃至一品一部終畢。說聽時異云何言一。不以久近一期究竟。簡說餘部非一時故。二謂剎那領悟一時。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。于餘一切皆無障礙悉能領
【現代漢語翻譯】 現代漢語譯本 阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）常隨如來（Tathagata，如來的稱號，意為『如實而來者』）左右，人天（Deva，天神；human，人類）都認可他的智慧。寫瓶（寫經之瓶）有所寄託，所以囑託他傳燈（Dharma transmission，佛法傳承）。菩薩（Bodhisattva，發願救度一切眾生的修行者）的形象各異，所處的處所也不同，利益眾生、莊嚴國土的方式也各自忙碌，不可一概而論。只說阿難說『我聞如是』（Thus have I heard，佛經開頭的常用語）。 《智度論》（Mahaprajnaparamita Sastra，龍樹菩薩所著的解釋《大般若經》的論書）第二卷說：『阿難頂禮僧眾后，坐上獅子座（Lion Throne，象徵佛陀的尊貴座位），一心合掌面向佛陀涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的方向，這樣說道：佛陀最初說法時，我當時不在場，這樣輾轉聽聞佛陀在波羅奈（Varanasi，古印度城市，佛陀初轉法輪之地）。』當時，一千位阿羅漢（Arhat，已證得解脫的聖者）聽到這話后，上升到虛空，高七多羅樹（Tala tree，一種高大的樹）的高度，都說：『無常（Impermanence，佛教基本教義，指一切事物都在變化之中）的力量真大啊！我們親眼見到佛陀說法，現在卻說「如是我聞」。』 《佛地論》（Buddhabhumi Sutra，解釋佛陀果位的論書）說：『應當知道，說「如是我聞」是爲了避免增減異分的過失。意思是說，這些法是我從佛陀那裡聽來的，不是通過他人輾轉傳述，顯示聽者有能力。所有聽到的內容都遠離增減異分的過失，不像愚夫沒有能力，聽到的內容或者不能遠離增減異分。結集佛法時，傳授佛教的人，依據如來的教導，最初說這句話，是爲了讓眾生恭敬信受。說「如是法我從佛聞」，文義決定，沒有增減。因此，聽者應當正確地聽聞，如理思維，應當勤奮修學。』 說『一時』（At one time，佛經中表示說法的時間）是指第三時成就，沒有非時之失。如來說法善於應合根機，會遇沒有差錯，唯有『一時』。依據《佛地論》，有三種解釋。一是說聽究竟一時。這是就剎那相續沒有間斷，說聽究竟總稱為『一時』。如果不是這樣，就不能稱為句等。說聽的時間不同，怎麼能說『一』呢？論文變釋名不就其。說聽究竟名為『一時』，比如最初說一個字，其次說一個名，然後說一個句子，乃至一品、一部經終了。說聽的時間不同，怎麼能說『一』呢？不以久近為期，究竟圓滿，簡別于說其他部經不是『一時』的緣故。 二是說剎那領悟一時。或者能說的人得到陀羅尼（Dharani，總持，指能總攝憶持一切法義的智慧），在一個字中，一個剎那頃，能持能說一切法門。或者能聽的人得到清凈耳根，一個剎那頃，聽一個字時，對於其他一切都沒有障礙，全部都能領悟。
【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) was always by the side of the Tathagata (the 'Thus-gone' or 'Thus-come' one, an epithet of the Buddha), and both humans and devas (gods) recognized his wisdom. There was a purpose in writing the scriptures, so he was entrusted with the transmission of the Dharma (Buddhist teachings). Bodhisattvas (beings who vow to liberate all sentient beings) have different forms, and their locations vary. Their ways of benefiting beings and adorning the Buddha-fields are each busy and cannot be uniformly compared. It is only said that Ananda said, 'Thus have I heard' (the standard opening phrase of Buddhist sutras). The Mahaprajnaparamita Sastra (Great Wisdom Sutra Treatise, a commentary on the Perfection of Wisdom Sutras by Nagarjuna) says in the second volume: 'Ananda, after bowing to the Sangha (Buddhist monastic community), sat on the Lion Throne (symbolic of the Buddha's noble seat), and with a focused mind, palms together, facing the direction of the Buddha's Nirvana (the state of liberation from the cycle of birth and death), spoke thus: When the Buddha first taught the Dharma, I was not present at that time. Thus, I heard through transmission that the Buddha was in Varanasi (an ancient Indian city where the Buddha first turned the Wheel of Dharma).' At that time, a thousand Arhats (enlightened beings who have attained liberation) heard these words and rose into the sky, to the height of seven Tala trees (a tall tree species), and all said: 'The power of impermanence (a fundamental Buddhist doctrine stating that all things are subject to change) is great! We personally witnessed the Buddha teaching the Dharma, but now it is said, "Thus have I heard." ' The Buddhabhumi Sutra (Discourse on the Buddha-land) says: 'It should be known that saying "Thus have I heard" is to avoid the fault of adding, subtracting, or differing. It means that these teachings I heard from the Buddha, not through others' transmission, showing that the listener is capable. All that is heard is free from the faults of adding, subtracting, or differing, unlike a foolish person who is incapable, and what they hear may not be free from adding, subtracting, or differing. When compiling the Dharma, those who transmitted the Buddha's teachings, according to the Buddha's instructions, initially said these words to cause beings to respectfully believe and accept. Saying "Thus have I heard this Dharma" means the meaning of the text is definite, without addition or subtraction. Therefore, listeners should listen correctly, contemplate reasonably, and diligently practice and study.' Saying 'At one time' (a phrase indicating the time of the discourse in Buddhist sutras) refers to the accomplishment of the third time, without the fault of being untimely. The Buddha's teaching skillfully accords with the capacities of beings, and the meeting is without error, only 'at one time.' According to the Buddhabhumi Sutra, there are three interpretations. One is that the speaking and listening are ultimately at one time. This refers to the continuous succession of moments without interruption, the speaking and listening ultimately being collectively called 'at one time.' If it were not so, it could not be called a sentence, etc. If the times of speaking and listening are different, how can it be called 'one'? The essay changes the explanation, not focusing on that. The speaking and listening ultimately being called 'at one time' is like initially saying a word, then a name, then a sentence, and finally a chapter or an entire sutra is completed. If the times of speaking and listening are different, how can it be called 'one'? It does not take long or short as a period, ultimately complete, distinguishing that speaking of other sutras is not because of 'at one time'. Two is that the moment of understanding is at one time. Either the speaker obtains Dharani (a mnemonic device, a collection of mantras and spells), in one word, in one moment, can hold and speak all Dharma gates. Or the listener obtains pure ear faculties, in one moment, when hearing one word, there are no obstacles to all others, and all can be understood.
受名一時矣。此即上根於一剎那說聽領悟。簡中下根修促異故。三謂說聽會遇一時。或相會遇時無分別故名一時。即是說聽共相會遇同一時義。簡不當根時前後故。此等皆是假名一時。問大乘過未既非實有。於三世中何名一時。答有二義。一道理時。說者聽者雖唯在五蘊諸行剎那生滅。唯有一念現在之法。然有酬前引后之義。即以所酬假名過去。即以所引假名未來。對此二種說為現在。此過未世並於現在法上假立。故說聽者事緒究竟假立三世總一時。非一生滅之一時也。二唯識時識心之上變任三時相狀而起。然說聽者實是現在。隨心分限變作短長事緒終訖總名一時。如夢所見謂有多生。覺位唯心都無實境。問說聽一念生已即滅。如何識上聚集解生。答雖唯一念由前前聞展轉熏習。后識心上連帶解生。前所聞者聚集顯現。如言諸行無常。至常字時前之三字一時聚集。乃至後後一偈一品連帶亦爾。故雖生滅說受義成。五心之義如常分別。問一之與時以何為體。答成實．俱舍．經部．多宗此二假實皆五蘊性。處界門中有為法故。今依大乘自有三解。一智論云。數時等法實無所有。謂陰入持所不攝故。陰入持者蘊處界也。二佛地論云。時者即是有為法上假立分位。或是心上分位。影像依色心等總假立故。三百法論。一之與時即
【現代漢語翻譯】 現代漢語譯本 受名一時矣（僅僅是一個瞬間）。這意味著上等根器的人能在極短的時間內理解並領悟。中等和下等根器的人因為修行方式不同，所需時間也不同。三是指說法者和聽法者在同一時間相遇。或者說，在相遇時沒有分別心，所以稱之為一時。也就是說，說法和聽法在同一時間相遇。這是爲了區分那些根器不匹配、時間前後不一致的情況。這些都是假名安立的『一時』。 問：大乘認為過去和未來都不是真實存在的，那麼在三世中，什麼可以稱之為『一時』呢？ 答：有兩種解釋。一是道理上的『一時』。說法者和聽法者雖然都只是五蘊諸行剎那生滅，只有一念是現在的法，但有承前啓後的作用。用所承接的內容假名為過去，用所引導的內容假名為未來。相對於這兩種，稱之為現在。這過去和未來都是在現在的法上假立的。所以說，說法者和聽法者的事務最終完成，假立三世總稱為『一時』，而不是一生一滅的『一時』。 二是唯識上的『一時』。在識心的基礎上，隨著心識變現出三時的相狀。然而，說法者和聽法者實際上都是在現在。隨著心識的界限，變現出長短不同的事務，最終完成，總稱為『一時』。就像夢中所見，以為經歷了很多世，但覺悟后發現一切都只是心識的變現，沒有真實的境界。 問：說法和聽法的一念生起后立即滅去，如何在識心上聚集併產生理解呢？ 答：雖然只有一念，但由於之前不斷地聞法熏習，後來的識心上就會產生連帶的理解。之前所聽到的內容會聚集顯現。比如，當說到『諸行無常』時，當唸到『常』字時，前面的『諸行無』三個字會同時聚集顯現。乃至後面的一偈、一品，都是這樣連帶的。所以，雖然是生滅的，但說『受』（接受）的意義是成立的。五心的意義和通常的解釋一樣。 問：『一』和『時』的本體是什麼？ 答：成實宗（Satyasiddhi School）、俱舍宗（Abhidharma-kośa School）、經部（Sautrāntika School）等多數宗派認為，這二者無論是假是實，都是五蘊的性質，因為它們是有為法，存在於處、界之中。現在根據大乘的觀點，有三種解釋。一是《智論》（Mahāprajñāpāramitopadeśa）中說，數、時等法實際上並不存在，因為它們不被蘊（skandha）、處（āyatana）、界（dhātu）所包含。蘊、處、界是指五蘊、十二處、十八界。 二是《佛地論》（Buddhabhūmi-śāstra）中說，『時』是在有為法上假立的分位，或者是心上的分位。影像依賴於色、心等而總假立。 三是《百法論》（Śata-śāstra）中說，『一』和『時』就是...
【English Translation】 English version 『A single moment』 is named. This means that those of superior faculties can understand and comprehend upon hearing in a single kshana (instant). Those of middling and inferior faculties require different and longer periods of cultivation. 『Three』 refers to the speaker and listener meeting at the same time. Or, it means that there is no differentiation at the time of meeting, hence it is called 『a single moment.』 That is, speaking and listening meet at the same time. This is to distinguish those cases where the faculties are mismatched and the timing is not aligned. All of these are provisionally established as 『a single moment.』 Question: Since the past and future are not truly existent in Mahayana, what can be called 『a single moment』 in the three times? Answer: There are two meanings. First, 『a single moment』 in terms of principle. Although the speaker and listener are only the momentary arising and ceasing of the five skandhas (aggregates) and all phenomena, and only one thought is the present dharma (teaching), there is a function of connecting the past and leading to the future. The content that is connected is provisionally named the past, and the content that is led to is provisionally named the future. Relative to these two, it is called the present. This past and future are both provisionally established on the present dharma. Therefore, it is said that the affairs of the speaker and listener are ultimately completed, and the provisional establishment of the three times is collectively called 『a single moment,』 not a single moment of arising and ceasing. Second, 『a single moment』 in terms of consciousness-only (Vijñānavāda). On the basis of the mind of consciousness, the appearances of the three times arise along with the transformations of consciousness. However, the speaker and listener are actually in the present. According to the limits of the mind, different lengths of affairs are transformed, and the final completion is collectively called 『a single moment.』 Just like what is seen in a dream, one thinks that many lives have been experienced, but after awakening, one realizes that everything is just a transformation of consciousness, and there is no real realm. Question: Since the single thought of speaking and listening arises and immediately ceases, how can understanding be gathered and arise on the mind of consciousness? Answer: Although there is only one thought, due to the continuous hearing and perfuming from before, a related understanding will arise on the later mind of consciousness. The content that was heard before will gather and appear. For example, when saying 『All phenomena are impermanent (諸行無常),』 when the word 『permanent (常)』 is thought, the previous three words 『All phenomena are (諸行無)』 will simultaneously gather and appear. And so on, even a verse or a chapter later, it is the same. Therefore, although there is arising and ceasing, the meaning of 『receiving』 (受, acceptance) is established. The meaning of the five minds is the same as the usual explanation. Question: What is the substance of 『one』 and 『time』? Answer: The Satyasiddhi School (成實宗), the Abhidharma-kośa School (俱舍宗), the Sautrāntika School (經部), and most schools believe that whether these two are provisional or real, they are the nature of the five skandhas (五蘊), because they are conditioned phenomena (有為法) and exist in the ayatanas (處, sense bases) and dhatus (界, elements). Now, according to the Mahayana viewpoint, there are three explanations. First, the Mahāprajñāpāramitopadeśa (智論) says that phenomena such as number and time do not actually exist, because they are not included in the skandhas (蘊), ayatanas (處), and dhatus (界). Skandhas, ayatanas, and dhatus refer to the five skandhas, twelve ayatanas, and eighteen dhatus. Second, the Buddhabhūmi-śāstra (佛地論) says that 『time』 is a provisional division established on conditioned phenomena, or it is a division on the mind. Images depend on form, mind, etc., and are collectively provisionally established. Third, the Śata-śāstra (百法論) says that 『one』 and 『time』 are...
依色心分位假立。是不相應數及時也。五蘊門中行蘊所攝。處界門中法處法界意識境故。亦即瑜伽數世識故。問凡聖同聽總說一時。凈穢同時應云一處。答凈穢既異即得定言。時中萬差故總言一。一會根宜聖凡勝劣利鈍短長有多差別。不可定舉總說一時。言佛者。第四化主成。智論第二五種能說。一佛二聖弟子三諸天四神仙五變化。簡異餘四故標佛也。梵云佛陀此云覺者。依起信論所言覺者心體離念。永離妄念不覺之心。有大智慧光明遍照。等虛空界無所不遍。謂之覺矣。此具三義。一者自覺。覺知自心本無生滅異凡夫故。二者覺他。覺一切法無不是如異二乘故。三者覺滿。究竟理圓稱之為滿異菩薩故。佛地論云。具一切智一切種智慧自開覺亦能開覺一切有情。如睡夢覺如蓮華開故名為佛。一切智者能自開智．如睡覺智．觀于空智．理智．真智．無分別智．如所有也。總相而言證真之智。一切種智者覺有情智．如蓮華智．觀于有智．事智．俗智．后所得智．盡所有也。總相而言達俗之智。問本后二智體為同異。答準此下經由諦故二。智體唯一了達一二真第一義。境二智一至下當知。若諸經首置薄伽梵者。依佛地論有二義釋。初成德義后破魔義。初成德者薄伽梵聲依六義轉。一自在義。永不繫屬諸煩惱故。二熾盛義。炎
【現代漢語翻譯】 現代漢語譯本 依色心分位假立。是不相應行法，也稱為『及時』。在五蘊（pañca-skandha）中屬於行蘊（saṃskāra-skandha）所攝。在十二處（dvādaśa-āyatana）和十八界（aṣṭādaśa-dhātu）中，屬於法處（dharma-āyatana）和法界（dharma-dhātu），是意識（vijñāna）的境界。因此，也屬於《瑜伽師地論》所說的數取趣（saṃkhyā），是世俗的認識。 問：凡夫和聖人同時聽法，凈土和穢土同時存在，應該說是在同一個地方。為什麼這樣說？ 答：凈土和穢土既然不同，就可以確定地說它們是不同的。在同一時間中，存在著萬千差別，所以總的來說是在同一個時間。同一個法會上，眾生的根器、聖凡、勝劣、利鈍、短長都有很多差別，不能確定地概括地說是在同一個時間。說到『佛』（Buddha），是指第四位化身之主成就者。 《大智度論》中說有五種能說法者：一、佛（Buddha）；二、聖弟子（ārya-śrāvaka）；三、諸天（deva）；四、神仙（ṛṣi）；五、變化（nirmita）。爲了區別于其他四種，所以標明是『佛』。梵語『佛陀』（Buddha），這裡翻譯為『覺者』。依據《大乘起信論》所說，覺者的心體遠離妄念，永遠脫離妄念不覺的狀態，具有大智慧光明，普遍照耀，等同虛空界，無所不遍，這就是所謂的『覺』了。這裡包含三種含義：一者，自覺（svabuddha），覺知自心本來沒有生滅，不同於凡夫；二者，覺他（parabuddha），覺悟一切法無不是如，不同於二乘（śrāvaka-pratyekabuddha）；三者，覺滿（buddha-pūrṇa），究竟圓滿，不同於菩薩（bodhisattva）。 《佛地論》說：『具足一切智（sarvajñāna）和一切種智（sarvākārajñāna），能自己開悟，也能開悟一切有情（sattva），如同從睡夢中醒來，如同蓮花開放，所以稱為佛。』一切智，是能自己開悟的智慧，如同睡覺醒來的智慧，觀于空的智慧，理智，真智，無分別智，如所有性（yathāvadbhāva）。總的來說，是證悟真如的智慧。一切種智，是覺悟有情的智慧，如同蓮花開放的智慧，觀于有的智慧，事智，俗智，后得智，盡所有性（yāvadbhāva）。總的來說，是通達世俗的智慧。 問：根本智（mūla-jñāna）和后得智（pṛṣṭhalabdha-jñāna）的本體是相同還是不同？ 答：根據下面的經文，因為有諦（satya）的緣故，所以是二。智的本體只有一個，了達一和二，是真第一義（paramārtha-satya）。境界是二，智是一個，到下面自然會明白。如果諸經的開頭放置『薄伽梵』（Bhagavān）這個詞，依據《佛地論》有兩種解釋：一是成就功德的含義，二是破除魔障的含義。首先說成就功德，『薄伽梵』這個詞依據六種含義來解釋：一是自在義（aiśvarya），永遠不被諸煩惱所束縛；二是熾盛義（śrī），像火焰一樣旺盛。
【English Translation】 English version It is nominally established based on the divisions of material and mental elements. It is a non-associated formation, also called 'timely'. In the five aggregates (pañca-skandha), it is included in the aggregate of formations (saṃskāra-skandha). In the twelve sense bases (dvādaśa-āyatana) and eighteen elements (aṣṭādaśa-dhātu), it belongs to the dharma-āyatana and dharma-dhātu, being the object of consciousness (vijñāna). Therefore, it also belongs to the 'number taker' (saṃkhyā) mentioned in the Yogācārabhūmi-śāstra, being worldly knowledge. Question: Ordinary beings and sages listen to the Dharma at the same time, and pure and impure lands exist simultaneously. Shouldn't it be said that they are in the same place? Why is it said differently? Answer: Since pure and impure lands are different, it can be definitively said that they are different. Within the same time, there are myriad differences, so generally speaking, it is at the same time. In the same assembly, there are many differences in beings' faculties, such as sage and ordinary, superior and inferior, sharp and dull, short and long. It cannot be definitively generalized that it is at the same time. Speaking of 'Buddha' (Buddha), it refers to the fourth transformation body master achiever. The Mahāprajñāpāramitopadeśa says that there are five kinds of speakers: 1. Buddha (Buddha); 2. Noble disciples (ārya-śrāvaka); 3. Gods (deva); 4. Immortals (ṛṣi); 5. Transformations (nirmita). To distinguish it from the other four, it is marked as 'Buddha'. The Sanskrit word 'Buddha' (Buddha) is translated here as 'Awakened One'. According to the Awakening of Faith in the Mahayana, the mind-essence of the Awakened One is free from thoughts, forever free from the non-awakened state of deluded thoughts, possessing great wisdom and light, universally illuminating, equal to the realm of empty space, all-pervading, which is what is called 'Awakening'. This contains three meanings: First, self-awakening (svabuddha), knowing that one's own mind originally has no birth or death, different from ordinary beings; second, awakening others (parabuddha), realizing that all dharmas are not other than suchness, different from the two vehicles (śrāvaka-pratyekabuddha); third, complete awakening (buddha-pūrṇa), ultimately perfect, different from bodhisattvas (bodhisattva). The Buddhabhūmi-sūtra says: 'Possessing all-knowledge (sarvajñāna) and all-mode knowledge (sarvākārajñāna), able to awaken oneself and also able to awaken all sentient beings (sattva), like waking up from a dream, like a lotus flower opening, therefore called Buddha.' All-knowledge is the wisdom that can awaken oneself, like the wisdom of waking up from sleep, the wisdom of contemplating emptiness, the wisdom of principle, true wisdom, non-discriminating wisdom, suchness (yathāvadbhāva). Generally speaking, it is the wisdom of realizing Suchness. All-mode knowledge is the wisdom of awakening sentient beings, like the wisdom of a lotus flower opening, the wisdom of contemplating existence, the wisdom of phenomena, conventional wisdom, subsequent wisdom, the totality of existence (yāvadbhāva). Generally speaking, it is the wisdom of understanding the mundane. Question: Are the essence of fundamental wisdom (mūla-jñāna) and subsequent wisdom (pṛṣṭhalabdha-jñāna) the same or different? Answer: According to the following sutras, because of the truth (satya), they are two. The essence of wisdom is only one, understanding one and two, is the true first principle (paramārtha-satya). The objects are two, the wisdom is one, you will naturally understand below. If the word 'Bhagavān' (Bhagavān) is placed at the beginning of the sutras, according to the Buddhabhūmi-sūtra, there are two explanations: one is the meaning of accomplishing merit, and the other is the meaning of destroying demonic obstacles. First, speaking of accomplishing merit, the word 'Bhagavān' is explained according to six meanings: first, the meaning of sovereignty (aiśvarya), never bound by all afflictions; second, the meaning of splendor (śrī), like a blazing flame.
猛智火所燒煉故。三端嚴義。三十二相所莊嚴故。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。初一斷德。次一智德。后四恩德。如次應知。后破魔者或能破壞四魔怨故。破四魔位至下當知。若諸經首置佛號者。真實論云。大師十號經初何故不列餘九而獨稱佛。有十義故。一覺勝天鼓。二不由他悟。三離二無如。四已過睡眠。五譬如蓮華。六自性無染。七具足三義。一假名佛即六神通。二寂靜佛惑不生故。三真實佛即是真如。八具三德。摩訶般若．解脫．法身。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。然此二名並含眾德。置諸經首是佛意焉。今仁王經唯言佛者。隨方生善義如真實。問佛有三身。此何身說。答三身俱說。謂空無相真如妙理生智解故名法身說。應化非真。真謂報德。推功歸本即真報說。十地同聞他受用說。穢土聞見即化身說。佛地論云如實義者釋迦如來說此經時。地前大眾見變化身居此穢土為其說法。地上大眾見受用身居佛凈土為其說法。所聞雖同所見各別。雖俱歡喜信受奉行解有淺深所行各異。準彼論意隨對根宜。理實三身體不相離。言王舍城鷲峰山中者。第五處成。無非處失。
【現代漢語翻譯】 現代漢語譯本 因猛烈的智慧之火所燒煉的緣故，稱為『佛』。（猛智火：指佛陀的智慧能夠燒盡一切煩惱） 具有三種端正莊嚴的意義。因三十二相所莊嚴的緣故，稱為『佛』。（三十二相：佛陀所具有的三十二種殊勝的身體特徵） 具有名稱的意義。因一切殊勝的功德圓滿，沒有什麼是不知道的緣故，稱為『佛』。 具有吉祥的意義。因一切世間的人都親近供養，並且都稱讚的緣故，稱為『佛』。 具有尊貴的意義。因具足一切功德，常常發起方便，利益安樂一切有情眾生，沒有懈怠和廢棄的緣故，稱為『佛』。 最初一個是指斷德（斷除煩惱的功德），第二個是指智德（智慧的功德），後面四個是指恩德（恩惠的功德）。應當依次瞭解。 後面說『破魔』，是指能夠破壞四種魔怨的緣故。（四魔：煩惱魔、五陰魔、死魔、天魔）破壞四魔的位次，到後面會講到。 如果各種經典開頭都放置佛號，根據《真實論》所說：大師的十種稱號，經典開頭為什麼不列舉其餘九種，而只稱『佛』呢？因為有十種意義：一、覺悟勝過天鼓；二、不是由他人開悟；三、遠離二無如（沒有可以相比的）；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：一、假名佛即是六神通；二、寂靜佛是由於惑不生起；三、真實佛即是真如；八、具足三種德：摩訶般若（大智慧）、解脫、法身；九、具足三寶的體性；十、自己知道並且令他人知道。佛具足這十種意義，其餘的名稱不是這樣。所以各種經典開頭都稱『佛』。 然而這兩個名稱（佛和如來）都包含眾多功德。放置在各種經典開頭是佛的本意。現在《仁王經》只說『佛』，是隨順方生善的意義，如《真實論》所說。 問：佛有三身（法身、報身、應身），這裡說的是哪一身？ 答：三身都說了。所謂空無相的真如妙理，生起智慧解脫的緣故，稱為法身。應化身不是真實的。真，是指報德。推功歸本，就是真報身。十地菩薩共同聽聞，是他受用身。穢土眾生聽聞見到的，就是化身。佛地論說：如實義是釋迦如來說這部經的時候，地前的大眾見到變化身，居住在這個穢土為他們說法。地上菩薩見到受用身，居住在佛的凈土為他們說法。所聽到的雖然相同，所見到的各不相同。雖然都歡喜信受奉行，理解有深淺，所行也有差異。按照佛地論的意義，是隨順不同的根器。實際上三身一體，不可分離。 說到在王舍城鷲峰山中，是第五處成就，沒有不是處所的過失。
【English Translation】 English version It is called 'Buddha' because it is burned and refined by the fierce fire of wisdom. (Fierce fire of wisdom: refers to the Buddha's wisdom that can burn away all afflictions.) It has the meaning of three kinds of dignified adornments. It is called 'Buddha' because it is adorned with the thirty-two marks. (Thirty-two marks: the thirty-two auspicious physical characteristics possessed by the Buddha.) It has the meaning of name. It is called 'Buddha' because all the supreme merits are complete, and there is nothing that is not known. It has the meaning of auspiciousness. It is called 'Buddha' because all beings in the world approach and make offerings, and praise him. It has the meaning of nobility. It is called 'Buddha' because he is endowed with all virtues, constantly initiates skillful means, benefits and brings happiness to all sentient beings without懈怠 or abandonment. The first refers to the virtue of severance (the merit of severing afflictions), the second refers to the virtue of wisdom (the merit of wisdom), and the last four refer to the virtue of kindness (the merit of kindness). It should be understood in order. The later saying 'destroying the demons' refers to the ability to destroy the four demonic hindrances. (Four demons: afflictions, five aggregates, death, and heavenly demons.) The stages of destroying the four demons will be discussed later. If the Buddha's name is placed at the beginning of various sutras, according to the Tattvasamgraha, why doesn't the beginning of the sutra list the other nine of the Master's ten titles, but only calls him 'Buddha'? Because there are ten meanings: 1. Awakening surpasses the heavenly drum; 2. Not enlightened by others; 3. Away from duality and incomparable; 4. Already beyond sleep; 5. Like a lotus flower; 6. Self-nature is without defilement; 7. Possessing three meanings: 1. The provisional name Buddha is the six superknowledges; 2. The peaceful Buddha is because afflictions do not arise; 3. The true Buddha is Suchness; 8. Possessing three virtues: Mahaprajna (great wisdom), liberation, Dharmakaya; 9. Possessing the nature of the Three Jewels; 10. Knowing oneself and enabling others to know. The Buddha possesses these ten meanings, and the other names are not like this. Therefore, all sutras begin with the name 'Buddha'. However, both of these names (Buddha and Tathagata) contain many virtues. Placing them at the beginning of various sutras is the Buddha's intention. Now, the Renwang Sutra only says 'Buddha', which is in accordance with the meaning of generating goodness in all directions, as stated in the Tattvasamgraha. Question: The Buddha has three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), which body is being referred to here? Answer: All three bodies are being spoken of. The wonderful principle of emptiness and no-form, Suchness, gives rise to wisdom and liberation, hence it is called Dharmakaya. The manifested body is not real. True refers to the reward of virtue. Ascribing merit to the origin is the true reward body. The Sambhogakaya is heard by the Bodhisattvas of the ten Bhumis. The Nirmanakaya is heard and seen by beings in the impure lands. The Buddhabhumi Sutra says: The meaning of reality is that when Shakyamuni Buddha spoke this sutra, the masses before the Bhumis saw the transformation body, residing in this impure land to teach them the Dharma. The Bodhisattvas on the Bhumis saw the enjoyment body, residing in the Buddha's pure land to teach them the Dharma. Although what they heard was the same, what they saw was different. Although they all rejoiced, believed, accepted, and practiced, their understanding was shallow or deep, and their practices were different. According to the meaning of the Buddhabhumi Sutra, it is in accordance with different capacities. In reality, the three bodies are one and inseparable. Speaking of being in Vulture Peak in Rajagrha, it is the fifth place of accomplishment, and there is no fault of not being the right place.
游化居止目之為住。佛地論云。若不說處及能說者。不知此法何處誰說。一切生疑故須具說。文分為二。先城後山。摩措陀者此云善勝又云無惱害。又摩伽星名此云不惡。陀者處也。名不惡處亦名星處國。舊云摩伽陀．摩揭提．默偈陀皆訛也。是其國號。曷羅阇姞利四城者此云王舍。即其城名。婆沙三釋。婆藪王子初共人民造舍而居。為鬼神壞唯留王舍。如是至七。太子教言但更造舍悉題王舍。由題字故遂得不毀。因此立名為王舍城。又云。輪王出世相承住此故名王舍。又云。四天王等與阿修羅共鉆乳海遂得甘露。於此山中起舍而住。七日守之然後乃分。因此立名為王舍城。智論第三亦有三釋。摩伽陀王初生一子。一頭兩面而有四臂。后大成人力並諸國。取諸國王萬八千人置此五山中。以大力勢治閻浮提。因名此山為王舍城。又云。摩伽陀王先所住城中失火。一燒一作如是至七。王求住處見此五山周匝如城。即作宮殿于山中住。以是故名王舍城也。又云。往古世時此國有王名曰婆藪。厭世出家身作仙人。子名廣車嗣位為王。如是思惟別求住處。后因出獵遇見五山周匝峻固種種嚴好。即捨本城于中居住名王舍城。廣如彼論。西域記云。矩奢揭羅補羅城唐言上茅城。摩揭陀國之正中也。古先君王所居之處多出勝上吉祥茅草
。因以為名。崇山四周以為外郭。西通狹徑北辟山門。東西長南北狹。週一百五十里。內宮子城週三十餘里。羯尼迦樹遍諸道路。花含殊馥色爛黃金。暮春之月林皆金色。頻毗娑羅王都上茅城。編戶之家頻遭火害。一家縱逸四鄰罹災防火不暇。資產廢業眾庶嗟怨不安其居。王曰。我以不德下人羅患。修何德行可以攘災。群臣對曰。大王德化政教明察。庶人不謹致此火炎。宜制嚴科以清后犯。若有火起窮究先發罰其首惡。遷之寒林同夫棄屍當自謹護。王曰言善宜遍宣告。居頃之間王宮失火謂諸臣曰我自遷矣。乃命太子監攝怨事。欲清國憲故遷居焉時吠舍厘王聞頻毗娑羅王野處寒林戒奘欲襲。邊候聞命乃建色城。以王先舍稱王舍城。有云。至未生怨王嗣位已後方筑此城更為高厚。至無憂王遷都波吒厘城。以王舍城施婆羅門。然王舍城外郭已壞無復遺堵。內城雖毀基趾猶峻。週二十餘里面有一門。今故城中無復凡庶。唯婆羅門減千家耳。鷲峰山者。梵云結栗陀羅矩吒唐云鷲峰亦云鷲臺。智論二義。山頭似鷲故云鷲頭。又云。王舍城南尸陀林中多諸死人。眾鷲來啖還止山頭。時人便名鷲頭山也。又別記說言。靈鷲者此鳥有靈知人死活。人將欲死群翔彼家。待其送林飛下而食。以懸知故號靈鷲焉。又真諦記引婆沙說。釋迦菩薩化
【現代漢語翻譯】 因此就用這個名字命名。崇山峻嶺環繞四周作為外郭，西邊開通狹窄的小路，北邊開闢山門。東西長，南北窄，周長一百五十里。內宮子城周長三十餘里。羯尼迦樹（Karṇikāra，一種樹名）遍佈道路兩旁，花朵散發著奇異的香味，顏色像燦爛的黃金。暮春時節，樹林一片金黃。頻毗娑羅王（Bimbisāra，古印度摩揭陀國國王）的都城上茅城，百姓家頻繁遭受火災。一家放縱失火，四鄰遭殃，防火都來不及，財產荒廢，百姓嗟嘆怨恨，無法安居。國王說：『我因為沒有德行，使百姓遭受災難。修什麼樣的德行可以消除災禍？』群臣回答說：『大王您德化天下，政教英明，是百姓不謹慎才導致火災。應該制定嚴厲的法令來杜絕後患。如果發生火災，要徹底追查首先引發火災的人，懲罰罪魁禍首，將他們遷到寒林（Śītavana，墓地）與被遺棄的屍體為伍，讓他們自己謹慎防護。』國王說：『說得好，應該廣而告之。』不久，王宮失火，國王對大臣們說：『我自己遷走吧。』於是命令太子代理國事，想要整頓國法，所以遷居。當時吠舍厘王（Vaiśālī，古印度城市）聽說頻毗娑羅王住在寒林，準備襲擊他。邊境的守衛聽到訊息，於是建造色城（Ranga，防禦工事）。因為國王先捨棄了都城，所以稱為王舍城（Rājagṛha，都城名）。 有人說，到阿阇世王（Ajātaśatru，頻毗娑羅王之子）繼位以後，才建造這座城，而且更加高大堅固。到阿育王（Aśoka，孔雀王朝國王）遷都到波吒厘城（Pāṭaliputra，城市名）后，將王舍城施捨給婆羅門。然而王舍城的外郭已經毀壞，沒有留下任何遺蹟。內城雖然毀壞，但地基依然高大，周長二十餘里，有一道城門。現在故城中沒有普通百姓，只有不到一千戶婆羅門。鷲峰山（Gṛdhrakūṭa，山名），梵語叫結栗陀羅矩吒（Gṛdhrakūṭa），唐朝話叫鷲峰，也叫鷲臺。智論有兩種解釋：山頭像鷲，所以叫鷲頭。又說：王舍城南邊的尸陀林中有很多死人，許多鷲鳥來吃，然後回到山頭。當時的人就叫它鷲頭山。 又有一種說法是，靈鷲這種鳥有靈性，知道人的死活。人將要死的時候，它們就飛到那家上空盤旋，等屍體被送到墓地后就飛下來吃。因為能預先知道，所以叫靈鷲。真諦的記載引用《婆沙論》說，釋迦菩薩（Śākyamuni，佛教創始人）化身
【English Translation】 Therefore, it was named accordingly. Lofty mountains surrounded it as an outer wall, with a narrow path opened to the west and a mountain gate to the north. It was long from east to west and narrow from north to south, with a circumference of one hundred and fifty li. The inner palace city had a circumference of more than thirty li. Karṇikāra trees (Karṇikāra, a type of tree) were all over the roads, with flowers containing a special fragrance and colors like brilliant gold. In the late spring months, the forests were all golden. Bimbisāra's (Bimbisāra, King of Magadha in ancient India) capital was Shangmao City, where the homes of the common people frequently suffered from fires. If one family was negligent and caused a fire, the four neighboring families would suffer disaster. There was no time to prevent fires, property was wasted, and the people lamented and resented, unable to live in peace. The king said, 'Because I lack virtue, the people suffer misfortune. What kind of virtuous conduct can dispel disasters?' The ministers replied, 'Your Majesty, your virtuous influence transforms the world, and your governance is wise and discerning. It is the carelessness of the common people that leads to these fires. Strict laws should be enacted to prevent future offenses. If a fire breaks out, the person who started it should be thoroughly investigated, the culprit punished, and they should be moved to the Śītavana (Śītavana, cemetery) to be with the abandoned corpses, so that they will be careful to protect themselves.' The king said, 'Well said, this should be widely proclaimed.' Before long, a fire broke out in the royal palace. The king said to his ministers, 'I will move myself.' So he ordered the crown prince to oversee state affairs, wanting to rectify the laws of the country, and therefore moved his residence. At that time, the King of Vaiśālī (Vaiśālī, an ancient Indian city) heard that King Bimbisāra was living in the Śītavana and planned to attack him. The border guards heard the news and built Ranga (Ranga, fortifications). Because the king had first abandoned the capital, it was called Rājagṛha (Rājagṛha, name of the capital). Some say that it was not until after King Ajātaśatru (Ajātaśatru, son of King Bimbisāra) succeeded to the throne that this city was built, and it was even taller and more fortified. When King Aśoka (Aśoka, King of the Maurya Dynasty) moved the capital to Pāṭaliputra (Pāṭaliputra, name of the city), he gave Rājagṛha to the Brahmins. However, the outer wall of Rājagṛha has already been destroyed, and no traces remain. Although the inner city is destroyed, the foundation is still high, with a circumference of more than twenty li and one city gate. Now there are no ordinary people in the old city, only less than a thousand Brahmin families. Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, name of the mountain), in Sanskrit is called Gṛdhrakūṭa, and in Tang Chinese it is called鷲峰 (Jiù fēng, Vulture Peak) or 鷲臺 (Jiù tái, Vulture Terrace). The Mahāprajñāpāramitāśāstra has two explanations: the top of the mountain resembles a vulture, so it is called Vulture Head. It is also said that there are many dead people in the Śītavana south of Rājagṛha, and many vultures come to eat them and then return to the top of the mountain. The people at that time called it Vulture Head Mountain. Another account says that the vulture is a spiritual bird that knows whether people are alive or dead. When a person is about to die, they fly over that person's house and circle around, waiting for the body to be sent to the cemetery before flying down to eat it. Because they can know in advance, they are called spiritual vultures. The record of Paramārtha quotes the Mahāvibhāṣā saying that Śākyamuni Bodhisattva (Śākyamuni, founder of Buddhism) transformed into
受鷲身。廣如彼文繁而不錄。西域記云。言鷲臺者接北山之陽孤標特起既棲鷲鳥。又類高臺空翠相映濃淡分色。如來御世垂五十年多居此山廣說妙法。頻毗娑羅王為聞法故興發人從。自麓之峰跨壑陵巖編石為砌。廣十餘步長五六里。中路有二小窣堵波。一謂下乘即王至此徒行以進。一謂退凡即簡凡人不令同往。其山頂上則東西長而南北狹。臨崖西絕有磚精舍。高廣奇制東辟其戶。如來在昔多居說法。今作說法之像。量等如來之身。問雙舉山城斯有何意。答準法華論如王舍城勝餘城故。如鷲峰山勝諸山故。山城俱勝表法勝故。智度論云。佛生身地為報地恩。住王舍城說般若故。又真諦記住處有二。一境界處二依止處。為化在家出家者故。顯佛悲智無住道故。道體俱成辦故。利他自利成究竟故。具斯眾德兩處雙標。聖天梵佛樂者敘矣。從此第六明眾成者文分為二。初列大眾后結退坐。初中復二。初當根眾后變化眾。初中有十。一無學大德眾。二結盡諸尼眾。三隱顯難思眾。四在家諸聖眾。五在家七賢眾。六人王自在眾。七六慾諸天眾。八色界諸天眾。九諸趣變現眾。十修羅八部眾。最初第一無學大德眾于中分三。一標名舉數。二總別贊德。三結贊成就。且初第一標名舉數。其義者何。
經。與大比丘眾千八百人俱。
【現代漢語翻譯】 現代漢語譯本 受鷲身（Grdhrakuta，鷲峰山）。內容繁多，此處不一一記錄。 《西域記》中記載：『鷲臺』位於北山南側，孤峰聳立，是鷲鳥棲息之地。它像一座高臺，空曠翠綠，色彩濃淡相間。如來佛在世五十年間，大多居住在這座山上，廣泛宣說妙法。 頻毗娑羅王（Bimbisara）爲了聽聞佛法，發動民眾，從山腳下的山峰開始，跨越山谷，沿著山崖，用石頭砌成臺階，寬十餘步，長五六里。 中途有兩座小窣堵波（stupa，佛塔）。一座被稱為『下乘』，意思是國王到這裡就下車步行前進。另一座被稱為『退凡』，意思是篩選凡人，不讓他們一同前往。 山頂東西長而南北窄，靠近懸崖西側有一座磚砌精舍，高大寬敞，結構奇特，朝東開門。 如來佛過去經常居住在這裡說法，現在這裡塑有說法之像，大小與如來佛的身量相等。 問：同時提及山和城，有什麼含義？ 答：根據《法華論》，因為王舍城（Rajagrha）勝過其他城池，鷲峰山勝過其他山峰，山和城都殊勝，所以表示佛法殊勝。 《智度論》中說，佛陀出生的地方是爲了報答土地的恩情，所以在王舍城宣說般若（Prajna，智慧）。 又，真諦（Paramartha）認為住處有兩種：一是境界處，二是依止處。 爲了教化在家和出家的修行者，彰顯佛陀的悲智和無住之道，使道體圓滿成就，利他與自利都達到究竟，具備這些眾多的功德，所以同時標明這兩個地方，聖天、梵天、佛陀都樂於敘述這些。 從此第六部分闡明大眾的成就，分為兩個部分。 首先列出大眾，然後總結退席而坐的情況。 第一部分又分為兩個部分。 首先是當根眾，然後是變化眾。 第一部分有十種：一、無學大德眾；二、結盡諸尼眾；三、隱顯難思眾；四、在家諸聖眾；五、在家七賢眾；六、人王自在眾；七、六慾諸天眾；八、**諸天眾；九、諸趣變現眾；十、修羅八部眾。 最初第一種是無學大德眾，其中分為三個部分：一、標明名稱和數量；二、總別讚歎功德；三、總結讚歎成就。 首先是標明名稱和數量，其含義是什麼？ 經文：與大比丘眾千八百人俱。
【English Translation】 English version Received the Vulture Peak body (Grdhrakuta). The content is extensive and will not be recorded here in detail. The 'Records of the Western Regions' states: 'The Vulture Peak Terrace' is located on the south side of the northern mountain, a solitary peak rising prominently, a habitat for vultures. It resembles a high terrace, with empty greenness, and varying shades of color. The Tathagata (如來佛) resided on this mountain for most of his fifty years in the world, extensively expounding the wonderful Dharma (妙法). King Bimbisara (頻毗娑羅王) , in order to hear the Dharma, mobilized the people, starting from the peak at the foot of the mountain, crossing valleys, and along the cliffs, building steps with stones, more than ten steps wide and five or six li long. There are two small stupas (窣堵波) along the way. One is called 'Lower Vehicle', meaning that the king would get off his vehicle and proceed on foot from here. The other is called 'Retreating from the Mundane', meaning that ordinary people are screened and not allowed to go together. The top of the mountain is long from east to west and narrow from north to south. Near the cliff on the west side is a brick-built monastery, tall and spacious, with a unique structure, facing east. The Tathagata used to reside here often to expound the Dharma, and now there is a statue of expounding the Dharma, the same size as the Tathagata's body. Question: What is the meaning of mentioning both the mountain and the city at the same time? Answer: According to the 'Lotus Sutra Treatise', because Rajagrha (王舍城) is superior to other cities, and Vulture Peak is superior to other mountains, both the mountain and the city are superior, so it indicates that the Dharma is superior. The 'Great Perfection of Wisdom Treatise' says that the place where the Buddha was born is to repay the kindness of the land, so he expounded Prajna (般若) in Rajagrha. Furthermore, Paramartha (真諦) believes that there are two types of dwelling places: one is the realm of experience, and the other is the place of reliance. In order to teach practitioners, both lay and monastic, to manifest the Buddha's compassion, wisdom, and the path of non-abiding, to make the body of the path complete, and to achieve both benefiting others and benefiting oneself ultimately, possessing these many merits, so both places are marked at the same time, and the holy heavens, Brahma, and Buddhas are happy to narrate these. From this sixth part, the accomplishment of the assembly is explained, divided into two parts. First, the assembly is listed, and then the situation of retreating and sitting is summarized. The first part is further divided into two parts. First, the assembly of those who are suited to the root, and then the assembly of transformations. There are ten types in the first part: 1. Assembly of Great Virtuous Ones Who Have Nothing More to Learn; 2. Assembly of Nuns Who Have Exhausted Their Defilements; 3. Assembly of Those Whose Hidden and Manifest Actions Are Difficult to Comprehend; 4. Assembly of Holy Ones Among the Laity; 5. Assembly of Seven Worthies Among the Laity; 6. Assembly of Kings Who Are Free and Sovereign; 7. Assembly of Gods of the Six Desire Realms; 8. Assembly of ** Gods; 9. Assembly of Transformations in Various Realms; 10. Assembly of Asuras and the Eight Classes of Beings. The very first type is the Assembly of Great Virtuous Ones Who Have Nothing More to Learn, which is divided into three parts: 1. Marking the name and number; 2. Praising the merits in general and in particular; 3. Concluding and praising the accomplishment. First is marking the name and number, what is its meaning? Sutra: Together with the great Bhikshu (比丘) assembly of one thousand eight hundred people.
解曰。明同聞眾來意有五。一為證信。助成阿難同聞可信。二為顯德。如釋梵等諸天圍繞顯佛法王諸聖圍繞。三為啟請。波斯匿王于大眾中顯發請問。四為當根。令彼時眾于大乘中次第修行十四忍門至無上覺。五為列攝。若無勝侶凈信不生。引攝現當令同信學。佛地論云。列菩薩者輔翼圓滿。天龍等者眷屬圓滿。由斯五種是來意矣。言與者兼．並．共．及．佛共俱義。智論第三有七義釋。謂與世尊一處一時一心一戒一見一道同一解脫故名為共。次言大者此有三說。一真諦記三義釋大。一者數大如言大軍。二者量大如言大山。三者勝大如言大王。比丘亦爾。眾非一故。德難測故。修菩提道高無上故。二佛地論四義釋大。一者利根波羅蜜多種性聲聞故。二者無學果故。三者不定種性迴心向大故。四眾數多故。三智度論五義釋大。一切眾中最為上故。諸障斷故。王等敬故。數甚多故。能破九十六種外道論故。此前三文總有八義。一者數大千八百故。二者名大名稱遠故。三者位大阿羅漢故。四者離大障礙斷故。五者德大功德智慧波羅蜜多之種性故。六者識大大人識故。七者趣大趣大果故。八者敵大能破一切外道論故。具斯眾義故得名大。言比丘者梵云苾芻訛云比丘。由具五義所以不譯。一者怖魔。初出家時魔宮動故。
【現代漢語翻譯】 現代漢語譯本： 解釋說，這些聽眾一同前來有五個目的：一是作為證明，幫助阿難證明他所聽到的佛法是可信的。二是彰顯功德，就像釋提桓因（Śakra，天帝）和梵天（Brahmā，色界天主）等諸天圍繞佛陀，彰顯佛陀是佛法之王，諸聖賢圍繞佛陀。三是啟請，波斯匿王（Prasenajit，古印度拘薩羅國國王）在大眾中顯發請問。四是應機，使當時的聽眾在大乘佛法中次第修行十四忍門，直至證得無上覺悟。五是攝受，如果沒有殊勝的同伴，清凈的信心就難以生起，引導攝受現在和未來的人，使他們一同信奉和學習佛法。《佛地論》（Buddhabhūmi-sūtra-śāstra）中說，列舉菩薩是爲了輔助圓滿，天龍等是爲了眷屬圓滿。由於這五種原因，他們才前來。 『與』字兼有並、共、及、佛共俱的含義。《智度論》（Mahāprajñāpāramitopadeśa）第三卷有七種解釋，即與世尊在同一處所、同一時間、同一心念、同一戒律、同一見解、同一道、同一解脫，所以稱為『共』。其次說『大』，這裡有三種說法。一，真諦（Paramārtha，南印度僧人，將大量佛教經論翻譯成中文）記錄了三種含義來解釋『大』：一是數量大，如說『大軍』；二是容量大，如說『大山』；三是殊勝大，如說『大王』。比丘也是如此，因為人數眾多，功德難以衡量，修菩提道高無上。二，《佛地論》用四種含義解釋『大』：一是利根波羅蜜多（pāramitā，到彼岸）種性的聲聞（Śrāvaka，聽聞佛法而修行的弟子）；二是證得無學果位；三是不定種性迴心向大乘；四是人數眾多。三，《智度論》用五種含義解釋『大』：在一切眾生中最為殊勝；諸種障礙已經斷除；國王等恭敬；人數非常多；能夠破斥九十六種外道理論。以上三段文字總共有八種含義：一是數量大，有一千八百人；二是名聲大，名稱遠揚；三是地位高，是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）；四是遠離大，障礙已經斷除；五是功德大，具有功德智慧波羅蜜多的種性；六是見識大，具有大丈夫的見識；七是趨向大，趨向大果；八是敵對大，能夠破斥一切外道理論。具備這些含義，所以稱為『大』。說到『比丘』，梵語是Bhikṣu，訛譯為比丘。由於具備五種含義，所以不翻譯。一是怖魔，最初出家時，魔宮震動。
【English Translation】 English version: The explanation is that there are five purposes for the assembly coming together: First, to serve as verification, helping Ānanda (釋阿難) to prove that what he heard was credible. Second, to manifest virtue, just as Śakra (釋提桓因, the lord of the devas) and Brahmā (梵天, the lord of the form realm) and other devas surround the Buddha, manifesting that the Buddha is the king of the Dharma, and the sages surround the Buddha. Third, to initiate requests, as King Prasenajit (波斯匿王, the king of Kosala in ancient India) expresses his questions in the assembly. Fourth, to be appropriate to the capacity, enabling the audience at that time to cultivate the fourteen forbearance gates in the Mahāyāna (大乘, Great Vehicle) Dharma in sequence, until they attain unsurpassed enlightenment. Fifth, to gather and receive, as pure faith is difficult to arise without excellent companions, guiding and receiving those present and future, enabling them to believe and learn the Dharma together. The Buddhabhūmi-sūtra-śāstra (佛地論) states that listing Bodhisattvas is for assisting in perfection, and devas and nāgas are for the perfection of the retinue. Due to these five reasons, they came. The word 'with' encompasses the meanings of together, jointly, and including the Buddha. The third chapter of the Mahāprajñāpāramitopadeśa (智度論) has seven explanations, namely, being with the World-Honored One in the same place, at the same time, with the same mind, the same precepts, the same view, the same path, and the same liberation, hence it is called 'together'. Secondly, regarding 'great', there are three explanations here. First, Paramārtha (真諦, a monk from South India who translated many Buddhist scriptures into Chinese) recorded three meanings to explain 'great': one is great in number, such as saying 'great army'; two is great in capacity, such as saying 'great mountain'; three is great in superiority, such as saying 'great king'. The same applies to Bhikṣus (比丘), because the number of people is large, the merit is difficult to measure, and the cultivation of the Bodhi path is supremely high. Second, the Buddhabhūmi-sūtra-śāstra explains 'great' with four meanings: one is Śrāvakas (聲聞, disciples who practice by hearing the Dharma) with sharp roots and the seed nature of pāramitā (波羅蜜多, perfection); two is attaining the fruit of no-more-learning; three is those of uncertain nature turning their minds towards the Great Vehicle; four is the large number of people. Third, the Mahāprajñāpāramitopadeśa explains 'great' with five meanings: being the most superior among all beings; all obstacles have been cut off; kings and others respect them; the number of people is very large; and they are able to refute the ninety-six kinds of non-Buddhist theories. The above three passages have a total of eight meanings: one is great in number, with one thousand eight hundred people; two is great in name, with a far-reaching reputation; three is great in position, being Arhats (阿羅漢, saints who have exhausted afflictions and attained liberation); four is great in detachment, with obstacles cut off; five is great in merit, possessing the seed nature of merit, wisdom, and pāramitā; six is great in knowledge, possessing the knowledge of a great person; seven is great in direction, heading towards the great fruit; eight is great in opposition, being able to refute all non-Buddhist theories. Possessing these meanings, they are called 'great'. Speaking of 'Bhikṣu', the Sanskrit is Bhikṣu, transliterated as 比丘. Because it possesses five meanings, it is not translated. One is terrifying demons, as the demon palace shook when they first left home.
二云乞士。既出家已乞食濟故。三云凈戒。漸入僧數持凈戒故。四云凈命。既受戒已所起三業無貪相應不依于貪邪活命故。五曰破惡。漸次伏斷諸煩惱故。真諦記云。因名怖魔．乞士．破惡。至果位中轉因怖魔名為殺賊。轉因乞士名為應供。轉因破惡名不生故。次言眾者梵云僧伽此雲和合。理事二和故名為眾。四人已上得名眾僧。言千八百人者明眾數也。此與舊經多少別者。梵文前後列數異矣。又大般若初列眾云千二百五十人俱。此與彼經處同時異。準斯列眾足明此經居大經后。次當悉矣。言俱者同一時義同一處義。問與俱二言此有何別。答以佛兼眾故稱為與。將眾就佛故說為俱。又將此對彼名之為與。彼自同時名之為俱。問此諸聲聞為權為實。答準智度論此等聲聞皆是應化常隨如來影響正法。從此第二總別贊德文分為三。且初第一總彰無學。其義者何。
經。皆阿羅漢諸漏已盡無復煩惱。
解曰。此即總明標位贊德。謂千八百皆無學果。阿羅漢者乃是梵語此有多義。依婆沙論第九十四有四義解。阿正云無。義翻為殺。羅漢言賊。殺煩惱賊名阿羅漢。又云應受世間妙供養故。又云不生。生死法中不復生故。又云遠惡。遠離諸惡不善法故。智論唯識俱翻為應。應有三義。應已永害煩惱賊故。應受世間妙供養
【現代漢語翻譯】 現代漢語譯本： 二、稱為乞士（Bhikkhu）。因為已經出家，依靠乞食來維持生活。 三、稱為凈戒（Sila）。逐漸進入僧團，持守清凈的戒律。 四、稱為凈命（Ajivaparisuddhi）。既然已經受戒，所造的身、口、意三業，不與貪慾相應，不依靠貪婪和邪惡的方式來維持生命。 五、稱為破惡（Durdanta）。逐漸地降伏和斷除各種煩惱。 真諦（Paramārtha）的記錄說：因為（修行）的因，所以稱為怖魔（Bhayamkara，使魔恐懼者）、乞士、破惡。到了果位的時候，轉變因地的怖魔，稱為殺賊（Arhant，殺煩惱賊者）；轉變因地的乞士，稱為應供（Arhat，應受供養者）；轉變因地的破惡，稱為不生（Anutpada，不再輪迴）。 其次說到『眾』，梵語是僧伽（Samgha），這裡的意思是和合。理事二方面的和合，所以稱為眾。四人以上就可以稱為眾僧。 說到『千八百人』，是說明人數眾多。這與舊經的數目多少不同，是因為梵文前後排列的數字不同。 又如《大般若經》（Mahaprajnaparamita Sutra）最初列舉大眾時說『千二百五十人俱』。這與這部經所處的地點和時間不同。根據這些列舉大眾的情況，足以說明這部經在大經之後。 其次應當全部知曉。說到『俱』，是同一時間、同一地點的意思。問：『與』和『俱』這兩個字有什麼區別？答：因為佛兼顧大眾，所以稱為『與』。將大眾歸於佛，所以說為『俱』。又將此經與彼經對比，稱為『與』。彼經自身同時，稱為『俱』。 問：這些聲聞（Sravaka）是權宜之計還是真實的？答：根據《智度論》（Mahaprajnaparamita-sastra），這些聲聞都是應化身，常常跟隨如來，如同如來的影子和正法。從此，第二段總別贊德文分為三部分。首先是第一部分，總的彰顯無學（Asaiksa）。它的意義是什麼？ 經：皆阿羅漢（Arhat），諸漏已盡，無復煩惱。 解說：這就是總的說明標位贊德。說這一千八百人都是無學果位。阿羅漢是梵語，這裡有很多含義。根據《婆沙論》（Vibhasa）第九十四卷，有四種解釋。阿，正的意思是『無』。義，翻譯為『殺』。羅漢，意思是『賊』。殺煩惱賊，名為阿羅漢。又說，『應受世間妙供養』，所以稱為阿羅漢。又說，『不生』，在生死法中不再產生，所以稱為阿羅漢。又說，『遠惡』，遠離各種惡和不善法，所以稱為阿羅漢。《智度論》和《唯識論》（Vijnaptimatrata-siddhi-sastra）都翻譯為『應』。『應』有三種含義：應當已經永遠殺害煩惱賊；應當接受世間的妙供養。
【English Translation】 English version: Secondly, they are called Bhikkhus (beggars). Having left home, they rely on begging for sustenance. Thirdly, they are called Sila (pure precepts). Gradually entering the Sangha, they uphold pure precepts. Fourthly, they are called Ajivaparisuddhi (pure livelihood). Having taken the precepts, their actions of body, speech, and mind do not correspond to greed, and they do not rely on greed and evil ways to sustain their lives. Fifthly, they are called Durdanta (subduing evil). Gradually subduing and cutting off various afflictions. Paramārtha's record says: Because of the cause (of practice), they are called Bhayamkara (terrifying Mara), Bhikkhus, and Durdanta. When they reach the fruition, the Bhayamkara of the causal stage is transformed into Arhat (killer of afflictions); the Bhikkhu of the causal stage is transformed into Arhat (worthy of offerings); the Durdanta of the causal stage is transformed into Anutpada (non-arising). Next, regarding 'Sangha', the Sanskrit word is Samgha, which means harmony here. The harmony of both principle and phenomena is called Sangha. Four or more people can be called Sangha. Speaking of 'eighteen hundred people', it indicates a large number of people. The difference in numbers between this and the old sutras is due to the different arrangement of numbers in the Sanskrit text. Also, in the Mahaprajnaparamita Sutra, the initial listing of the assembly says 'twelve hundred and fifty people together'. This differs from the location and time of this sutra. Based on these listings of the assembly, it is sufficient to show that this sutra is after the great sutras. Next, one should know all. Speaking of 'together', it means the same time and the same place. Question: What is the difference between the words 'with' and 'together'? Answer: Because the Buddha encompasses the assembly, it is called 'with'. Bringing the assembly to the Buddha, it is said to be 'together'. Also, comparing this sutra with that sutra, it is called 'with'. That sutra itself is simultaneous, it is called 'together'. Question: Are these Sravakas (listeners) expedient or real? Answer: According to the Mahaprajnaparamita-sastra, these Sravakas are all manifestations, often following the Tathagata, like the Tathagata's shadow and the Dharma. From this, the second section of general and specific praise is divided into three parts. First is the first part, generally highlighting the Asaiksa (non-learners). What is its meaning? Sutra: All are Arhats, their outflows are exhausted, and they have no more afflictions. Explanation: This is a general explanation of the position and praise of virtue. It says that these eighteen hundred people are all in the fruition of Asaiksa. Arhat is a Sanskrit word, which has many meanings here. According to Vibhasa, volume 94, there are four explanations. A, the correct meaning is 'no'. Arhant, translated as 'killer'. Arhat, meaning 'thief'. Killing the thief of afflictions is called Arhat. It is also said, 'should receive the world's wonderful offerings', so it is called Arhat. It is also said, 'non-arising', no longer arising in the laws of birth and death, so it is called Arhat. It is also said, 'far from evil', far from all evil and unwholesome dharmas, so it is called Arhat. Both the Mahaprajnaparamita-sastra and the Vijnaptimatrata-siddhi-sastra translate it as 'should'. 'Should' has three meanings: should have already permanently killed the thief of afflictions; should receive the world's wonderful offerings.
故。應不復受分段生故。言諸漏者明所斷障。漏體不一故名為諸。諸別有三。一者欲漏二者有漏三無明漏。問此之三漏體別云何。答欲漏體者依佛地論欲界見道四諦各十。謂貪嗔癡慢疑五見即成四十。欲界修道有其六種。貪嗔癡慢身邊二見。並前見道有四十六根本煩惱兼忿恨等二十隨惑成六十六。於五部下除五無明餘六十一總名欲漏。欲唯散地唯有漏地。謂通五趣具四生地。不善有覆二性為體。多緣欲起。欲之漏故依主立名名為欲漏。有漏體者謂色無色二界合立。且如色界四諦各八修道有四。地法無嗔又除無明有三十六。根本煩惱並八大隨成四十四。其無色界亦四十四。二界合論有八十八。色界諂誑及二界憍此四足前成九十二總名有漏。二界定地通無漏地。天趣化生有覆無記一性為體。由此合明名為有漏。緣有之漏。有即漏故。二釋皆得名為有漏。無明漏者三界五部十五無明名無明漏。無明力增相應不共皆是漏故。與前二漏而作所依。唯自行相迷闇為性。無明即漏持業得名名無明漏。問此等何過名之為漏。答諸論皆言。煩惱現行令心連注。流散不絕三有輪迴備受苦患皆由彼漏。如諸漏器亦如漏舍。極可厭離。損污處深毀責過失立名為漏。隨諸轉識唯是現行。羅漢永無故言已盡。無復煩惱者明所斷種。諸惑現起熏種長時
【現代漢語翻譯】 現代漢語譯本 因此，因為不再承受分段生死，所以說『應不復受分段生』。所說的『諸漏』，是說明所要斷除的障礙。『漏』的本體不止一種，所以稱為『諸』。這些『諸』分別有三種：一是欲漏，二是有漏，三是無明漏。問：這三種漏的本體有什麼區別？答：欲漏的本體，依據《佛地論》，在欲界見道中，於四諦各有十種，即貪、嗔、癡、慢、疑五種見解，總共四十種。欲界修道有六種，即貪、嗔、癡、慢、身見、邊見。加上前面的見道，共有四十六種根本煩惱，再加上忿、恨等二十種隨煩惱，總共六十六種。在五部（五種煩惱類別）之下，除去五種無明，剩餘的六十一種總稱為欲漏。欲漏只存在於散地（非禪定狀態），只存在於有漏地（受煩惱影響的狀態），貫通五趣（地獄、餓鬼、畜生、人、天），具備四種生（胎生、卵生、濕生、化生）。以不善和有覆無記二種性質為本體，多由慾望而生起。因為是慾望的『漏』，所以依主釋（依附於主體的解釋）而得名，稱為欲漏。 有漏的本體，是指色界和無色界合起來說的。比如，四諦各有八種，修道有四種。地法（禪定中的法）沒有嗔恨，又除去無明，有三十六種。根本煩惱加上八大隨煩惱，共有四十四種。（此處原文缺失，無法翻譯）諂、誑以及二界的憍慢，這四種加上前面的，總共九十二種，總稱為有漏。二界（色界和無色界）的定地（禪定狀態）貫通無漏地（不受煩惱影響的狀態）。天趣（天道）的化生，以有覆無記一種性質為本體。因此合起來說明，稱為有漏。緣于存在的『漏』，存在即是『漏』，兩種解釋都可以，所以稱為有漏。無明漏的本體，是三界（欲界、色界、無色界）五部（五種煩惱類別）的十五種無明，稱為無明漏。無明的力量增強，相應的和不共的都是『漏』，與前面的兩種漏作為所依。只有自行相（自身的狀態）是迷惑和昏暗的性質。無明即是『漏』，持業釋（以自身作用解釋）而得名，稱為無明漏。問：這些有什麼過失，被稱為『漏』？答：各種論典都說，煩惱現行，使心持續不斷，流散而不停止，在三有（欲有、色有、無色有）中輪迴，備受苦難，都是由於這些『漏』。就像漏器的器皿，也像漏雨的房屋，極其令人厭惡和遠離。損害和污染的程度很深，毀壞和責備的過失，所以立名為『漏』。隨著各種轉識（轉變的意識），只有現行（當下生起的作用）。阿羅漢永遠沒有，所以說『已盡』。『無復煩惱』，是說明所要斷除的種子。各種迷惑現起，熏習種子，使其長久。
【English Translation】 English version Therefore, because they will no longer undergo segmented birth and death, it is said 'they will no longer undergo segmented birth'. The term 'all outflows' (Sanskrit: sarva asrava) refers to the obstructions to be eliminated. Because the nature of 'outflow' is not singular, it is called 'all'. These 'all' are threefold: first, the outflow of desire (kama-asrava); second, the outflow of existence (bhava-asrava); and third, the outflow of ignorance (avidya-asrava). Question: What are the distinct natures of these three outflows? Answer: According to the Yogacarabhumi-sastra, the nature of the outflow of desire, in the realm of desire (kama-dhatu), within the path of seeing (darshana-marga), there are ten for each of the Four Noble Truths, namely, the five views of greed (lobha), hatred (dvesha), delusion (moha), pride (mana), and doubt (vicikitsa), totaling forty. In the path of cultivation (bhavana-marga) of the realm of desire, there are six: greed, hatred, delusion, pride, the view of self (satkayadrishti), and the view of extremes (antagrahadrishti). Combined with the previous path of seeing, there are forty-six fundamental afflictions (kleshas), plus twenty secondary afflictions (upakleshas) such as anger (krodha) and resentment (upanaha), totaling sixty-six. Under the five categories (of afflictions), excluding the five types of ignorance, the remaining sixty-one are collectively called the outflow of desire. The outflow of desire exists only in the scattered mind (vikshipta-citta), only in the realm of outflow (sasrava-bhumi), pervading the five destinies (gatis) – hell (naraka), hungry ghosts (preta), animals (tiryak), humans (manushya), and gods (deva) – possessing the four types of birth (jatis) – womb-born (jarayuja), egg-born (andaja), moisture-born (samsvedaja), and transformation-born (upapaduka). Its nature is both unwholesome (akushala) and obscured-indeterminate (savyakrita-avyakrita). It arises mostly from desire. Because it is the 'outflow' of desire, it is named according to the possessive compound (tatpurusha), called the outflow of desire. The nature of the outflow of existence refers to the combined realms of form (rupa-dhatu) and formlessness (arupa-dhatu). For example, there are eight for each of the Four Noble Truths, and four in the path of cultivation. The dharma of the ground (dhyana) lacks hatred, and excluding ignorance, there are thirty-six. The fundamental afflictions, plus the eight major secondary afflictions, total forty-four. (missing text in original, cannot translate) flattery (satya), deceit (maya), and the pride of the two realms, these four, added to the previous ones, total ninety-two, collectively called the outflow of existence. The meditative ground (samadhi-bhumi) of the two realms pervades the realm without outflow (anasrava-bhumi). The transformation-born (upapaduka) of the heavenly realms (deva-gati) has only one nature, obscured-indeterminate (savyakrita-avyakrita). Therefore, combined, it is called the outflow of existence. The 'outflow' that conditions existence, existence itself is 'outflow', both explanations are valid, so it is called the outflow of existence. The nature of the outflow of ignorance is the fifteen types of ignorance in the five categories of the three realms (tri-dhatu) – realm of desire, realm of form, and realm of formlessness – called the outflow of ignorance. The increased power of ignorance, both corresponding (samprayukta) and non-corresponding (visamprayukta), are all 'outflows', serving as the basis for the previous two outflows. Only its own characteristic (svalakshana) is the nature of delusion and darkness. Ignorance is 'outflow', named according to the appositional compound (karmadharaya), called the outflow of ignorance. Question: What faults do these have that they are called 'outflows'? Answer: All treatises say that when afflictions manifest, they cause the mind to be continuous, flowing without ceasing, and revolving in the three existences (bhava) – existence of desire, existence of form, and existence of formlessness – enduring all suffering, all due to these 'outflows'. Like leaky vessels, or leaky houses, they are extremely repulsive and to be avoided. The degree of harm and defilement is deep, the faults of destruction and blame, therefore they are named 'outflows'. Following the various transformed consciousnesses (vijnana), there is only manifestation (pratyaksha). Arhats never have them, so it is said 'exhausted'. 'No more afflictions' means the seeds to be eliminated. When various delusions manifest, they perfume the seeds, causing them to last a long time.
隨逐有情眠伏藏識。設異生等世道暫伏後心還生。明諸無學聖道斷已永不起故。理實煩惱通種及現名之為漏。此即唯種。不爾經文有重言失。永得清凈如拔草根。是故此中雲無復矣。從此第二辨類差別。其義者何。
經。心善解脫慧善解脫九智十智所作已辦。
解云。明諸無學種類差別。謂阿羅漢有其二種。一者利根。名為不動不為煩惱所退動故。亦得名為不時解脫。不假勝上資緣具故。是先學位見至性故離煩惱障名慧解脫。得滅盡定名俱解脫。俱斷定慧二種障故。名心解脫無諍愿智諸功德法必成辦故。二者鈍根。名退法等謂遇少緣退所得故。亦得名為時解脫者。以要待時方解脫故。時有六種。一得好衣。二得好食。三得好臥具。四得好處。五得好說法人。六得好同學。若無此等不得解脫。是先學位信解種性。此亦具有慧俱解脫。義如前說。于利鈍中慧解脫者于無諍等皆不具。故所言善者是二通稱。如調惡馬離諸不善棄捨重擔俱名善矣。九智十智者。依俱舍論薩婆多宗。一世俗智。多緣瓶等世俗境故。二者法智。謂緣欲界四聖諦故。三者類智。緣上二界四聖諦故。四者苦智。苦諦智故。五者集智。集諦智故。六者滅智。滅諦智故。七者道智。道諦智故。八他心智。緣他心故。九者盡智。盡所有故。十無生
【現代漢語翻譯】 現代漢語譯本：隨順著有情眾生的眠伏，阿賴耶識（Ālaya-vijñāna，藏識）也隨之潛藏。假設異生（prthag-jana，凡夫）等在世俗道中暫時伏藏，其後心識還會再次生起。這說明諸位無學（aśaikṣa，已證阿羅漢果位者）通過聖道斷除煩惱后，煩惱便永遠不會再生起。實際上，煩惱的種子和現行都可稱為『漏』（āsrava，煩惱）。這裡指的是唯有種子。否則，經文就會出現重複的錯誤。如同連根拔除野草一般，永遠獲得清凈。因此，這裡說的是『無復』（不再有）。接下來第二點是辨別種類上的差別，其含義是什麼呢？
經文：『心善解脫，慧善解脫，九智十智所作已辦。』
解釋：說明諸位無學在種類上的差別。阿羅漢（arhat）有兩種：一種是利根（tīksna-indriya，根器敏銳者），稱為『不動』（akopya），因為不會被煩惱所動搖或退轉。也可以稱為『不時解脫』（asamaya-vimukta），因為不需要額外的殊勝助緣就能解脫。這是因為他們先前在有學位（śaikṣa-bhūmi，指須陀洹到阿羅漢之間的修行階段）時就已見真諦，遠離了煩惱障，所以稱為『慧解脫』（prajñā-vimukta）。如果他們還證得了滅盡定（nirodha-samāpatti），就稱為『俱解脫』（ubhayato-vimukta），因為他們同時斷除了定障和慧障，所以稱為『心解脫』（citta-vimukta）。他們必定能成就無諍智（araṇā-jñāna）、愿智（praṇidhāna-jñāna）等功德法。另一種是鈍根（mṛdu-indriya，根器遲鈍者），稱為『退法』（parihāṇa）等，意思是遇到少許因緣就會退失已得的果位。也可以稱為『時解脫』（samaya-vimukta），因為他們需要等待時機才能解脫。這個『時』有六種：一是得到好的衣服，二是得到好的食物，三是得到好的臥具，四是得到好的處所，五是得到好的說法者，六是得到好的同修。如果沒有這些條件，他們就無法解脫。他們先前在有學位時是信解種性（śraddhā-vimukta）。他們也具有慧解脫和俱解脫，含義如前所述。在利根和鈍根這兩種阿羅漢中，慧解脫者並不具備無諍智等所有功德。因此，經文中所說的『善』（su）是二者的通稱，就像調伏惡馬，使其遠離各種不善，丟棄沉重負擔，都可以稱為『善』。
關於『九智十智』，根據俱舍論（Abhidharmakośa）薩婆多部（Sarvāstivāda）的觀點：一是世俗智（saṃvṛti-jñāna），因為它主要緣于瓶子等世俗境界。二是法智（dharma-jñāna），它緣于欲界（kāma-dhātu）的四聖諦（ārya-satya）。三是類智（anvaya-jñāna），它緣于上二界（色界rūpa-dhātu和無色界ārūpya-dhātu）的四聖諦。四是苦智（duḥkha-jñāna），是關於苦諦（duḥkha-satya）的智慧。五是集智（samudaya-jñāna），是關於集諦（samudaya-satya）的智慧。六是滅智（nirodha-jñāna），是關於滅諦（nirodha-satya）的智慧。七是道智（mārga-jñāna），是關於道諦（mārga-satya）的智慧。八是他心智（para-citta-jñāna），是緣於他人心識的智慧。九是盡智（kṣaya-jñāna），是知曉一切煩惱已盡的智慧。十是無生智
【English Translation】 English version: The Ālaya-vijñāna (storehouse consciousness) follows sentient beings into their sleep and dormancy. If ordinary beings (prthag-jana) and others temporarily suppress it through worldly practices, the mind will arise again later. This clarifies that once the non-learners (aśaikṣa), having attained the state of Arhat, have severed afflictions through the Noble Path, those afflictions will never arise again. In reality, both the seeds and manifestations of afflictions are called 'āsrava' (outflows, defilements). Here, it refers only to the seeds. Otherwise, the scripture would contain a redundant statement. One attains permanent purity as if uprooting grass by its roots. Therefore, it is said here that there is 'no more' (punar). Next, the second point distinguishes differences in categories. What is its meaning?
Sutra: 'The mind is well liberated, wisdom is well liberated, the nine wisdoms and ten wisdoms have been accomplished.'
Explanation: This clarifies the differences in categories among the non-learners. There are two types of Arhats: one is sharp-witted (tīksna-indriya), called 'immovable' (akopya), because they are not moved or退轉 by afflictions. They can also be called 'liberated out of season' (asamaya-vimukta), because they do not require additional superior conditions to be liberated. This is because they had already seen the truth in the stage of learning (śaikṣa-bhūmi), having abandoned the obstacle of afflictions, and are therefore called 'wisdom-liberated' (prajñā-vimukta). If they have also attained the cessation attainment (nirodha-samāpatti), they are called 'liberated in both ways' (ubhayato-vimukta), because they have simultaneously severed the obstacles of both concentration and wisdom, and are therefore called 'mind-liberated' (citta-vimukta). They will certainly accomplish the merits of non-contention wisdom (araṇā-jñāna), aspiration wisdom (praṇidhāna-jñāna), and other virtuous dharmas. The other is dull-witted (mṛdu-indriya), called 'liable to regress' (parihāṇa) and so on, meaning that they will regress from the attained state if they encounter slight conditions. They can also be called 'liberated in season' (samaya-vimukta), because they need to wait for the right time to be liberated. This 'time' has six aspects: first, obtaining good clothes; second, obtaining good food; third, obtaining good bedding; fourth, obtaining a good place; fifth, obtaining a good speaker of the Dharma; sixth, obtaining good fellow practitioners. If they do not have these conditions, they cannot be liberated. They were of the faith-understanding nature (śraddhā-vimukta) in the stage of learning. They also possess wisdom liberation and liberation in both ways, the meaning of which is as previously explained. Among these two types of Arhats, the sharp-witted and the dull-witted, those who are wisdom-liberated do not possess all the merits such as non-contention wisdom. Therefore, the word 'well' (su) in the scripture is a general term for both, just as taming a bad horse, making it stay away from all unwholesome things, and discarding heavy burdens can all be called 'well'.
Regarding the 'nine wisdoms and ten wisdoms', according to the Sarvāstivāda school of the Abhidharmakośa: first is conventional wisdom (saṃvṛti-jñāna), because it mainly relates to conventional objects such as a pot. Second is Dharma wisdom (dharma-jñāna), which relates to the Four Noble Truths (ārya-satya) of the desire realm (kāma-dhātu). Third is category wisdom (anvaya-jñāna), which relates to the Four Noble Truths of the upper two realms (the form realm rūpa-dhātu and the formless realm ārūpya-dhātu). Fourth is suffering wisdom (duḥkha-jñāna), which is the wisdom about the truth of suffering (duḥkha-satya). Fifth is accumulation wisdom (samudaya-jñāna), which is the wisdom about the truth of the origin of suffering (samudaya-satya). Sixth is cessation wisdom (nirodha-jñāna), which is the wisdom about the truth of cessation (nirodha-satya). Seventh is path wisdom (mārga-jñāna), which is the wisdom about the truth of the path (mārga-satya). Eighth is the wisdom of knowing others' minds (para-citta-jñāna), which is the wisdom that relates to the minds of others. Ninth is the wisdom of exhaustion (kṣaya-jñāna), which is the wisdom of knowing that all afflictions have been exhausted. Tenth is the wisdom of non-arising.
智。緣無生故。此十智中初唯有漏餘八無漏。其他心智通漏無漏。緣境別者。謂世俗智遍緣一切有為無為所緣境也。法智緣欲四諦為境。類智緣上四諦為境。他心智緣他心為境。盡無生智初起之時觀有頂蘊唯苦集類為境界。故后時方能遍緣四諦。此二別者。且初盡智聖者初證無學果時。若正自知從三昧起而說是言。我已知苦我已斷集我已證滅我已修道。是盡智也。無生智者聖自知已而說是言。我已知苦不應更知。我已斷集不應更斷。我已證滅不應更證。我已修道不應更修。無生智也。依成實論經部宗云。知現在法是名法智。知過未法名曰比智。余智如上。鈍根無學有前九智。容起煩惱退現法樂。利根無學即具十智。無生智后不起煩惱亦不退失現法樂住。顯揚第二亦明十智。樂者敘矣。所作已辦者。即同諸經已作所作已辦所辦也。謂諸無學得勝對治能斷煩惱生死怨敵。業異熟果謂即苦諦。業煩惱因謂即集諦知苦斷集起生死流此證名為作所作故。所證解脫謂即滅諦能證妙智謂即道諦。菩提分等諸功德法無不已修此即名為辦所辦故。已舍重障已具勝德。是故名為所作已辦。從此第三辨觀不同。其義者何。
經。三假實觀三空門觀。
解云。明二觀門彰對治行。三假實觀者法假實觀．受假實觀．名假實觀。如大般
【現代漢語翻譯】 現代漢語譯本： 智（jnana）。因為無生（anutpada）的緣故。這十智（dasa-jnana）中，最初的世俗智（samvrti-satya-jnana）是有漏的，其餘八智是無漏的。其他的心智（citta-jnana）則通於有漏和無漏。緣境的不同在於：世俗智普遍地緣一切有為法（samskrta-dharma）和無為法（asamskrta-dharma）作為所緣境。法智（dharma-jnana）緣欲界（kama-dhatu）的四聖諦（arya-satya）為境。類智（anvaya-jnana）緣上界的四聖諦為境。他心智（paracitta-jnana）緣他人的心為境。盡智（ksaya-jnana）和無生智（anutpada-jnana）初起之時，觀有頂天（abhavagra）的蘊（skandha），唯以苦諦（duhkha-satya）和集諦（samudaya-satya）的類為境界，故之後才能普遍地緣四聖諦。這二者的區別在於：盡智，聖者初證無學果（arhat）時，若正確地自知從三昧（samadhi）起，而說『我已知苦，我已斷集，我已證滅，我已修道』，這就是盡智。無生智，聖者自知已，而說『我已知苦，不應更知；我已斷集，不應更斷；我已證滅，不應更證；我已修道，不應更修』，這就是無生智。依據成實論（Satyasiddhi-sastra）經部宗（Sautrantika）的觀點，知現在法（vartamana-dharma）名為法智，知過去法（atita-dharma）和未來法（anagata-dharma）名為比智（anvaya-jnana），其餘的智如上所述。鈍根（mrdu-indriya）的無學者（arhat）有前九智，容許生起煩惱（klesha），退失現法樂（drsta-dharma-sukha）。利根（tikshna-indriya）的無學者即具足十智，無生智后不起煩惱，也不退失現法樂住。顯揚聖教論（Abhidharma-samuccaya）第二卷也闡明了十智。以上敘述完畢。『所作已辦』，與諸經中所說的『已作所作，已辦所辦』相同。意思是說，諸無學（arhat）得到殊勝的對治（pratipaksa），能斷除煩惱和生死怨敵。業（karma）的異熟果（vipaka-phala）即是苦諦，業和煩惱的因即是集諦，知苦斷集，生起生死流轉，此證得名為作所作。所證的解脫（vimoksha）即是滅諦（nirodha-satya），能證的妙智即是道諦（marga-satya），菩提分法（bodhipaksika-dharma）等諸功德法沒有不修習的，這即名為辦所辦。已經捨棄了重障（avarana），已經具足了殊勝的功德，所以名為所作已辦。從此第三部分辨別觀的不同，其意義是什麼？ 經：三假實觀（tri-mithya-satya-darsana），三空門觀（tri-sunyata-mukha-darsana）。 解說：闡明二種觀門，彰顯對治之行。三假實觀是法假實觀（dharma-mithya-satya-darsana）、受假實觀（vedana-mithya-satya-darsana）、名假實觀（nama-mithya-satya-darsana）。如大般若經（Mahaprajnaparamita-sutra）所說。
【English Translation】 English version: Jnana (智). Because of non-origination (anutpada, 無生). Among these ten kinds of jnana (dasa-jnana, 十智), the initial samvrti-satya-jnana (世俗智) is with outflows (asrava, 漏), while the remaining eight are without outflows. Other citta-jnana (心智) are common to both with and without outflows. The difference in the objects they cognize lies in that samvrti-jnana universally cognizes all conditioned dharmas (samskrta-dharma, 有為法) and unconditioned dharmas (asamskrta-dharma, 無為法) as its objects. Dharma-jnana (法智) takes the Four Noble Truths (arya-satya, 四聖諦) of the desire realm (kama-dhatu, 欲界) as its object. Anvaya-jnana (類智) takes the Four Noble Truths of the upper realms as its object. Paracitta-jnana (他心智) takes the minds of others as its object. When ksaya-jnana (盡智) and anutpada-jnana (無生智) initially arise, they observe the skandhas (蘊) of the peak of existence (abhavagra, 有頂天), taking only the category of suffering (duhkha-satya, 苦諦) and accumulation (samudaya-satya, 集諦) as their objects. Therefore, later on, they can universally cognize the Four Noble Truths. The difference between these two is as follows: In the case of ksaya-jnana, when a noble one (arya, 聖者) initially attains the fruit of no-more-learning (arhat, 無學) and correctly knows that they have arisen from samadhi (三昧), they say, 'I have already known suffering, I have already abandoned accumulation, I have already realized cessation, I have already cultivated the path.' This is ksaya-jnana. In the case of anutpada-jnana, the noble one, having known this, says, 'I have already known suffering, there is no need to know it further; I have already abandoned accumulation, there is no need to abandon it further; I have already realized cessation, there is no need to realize it further; I have already cultivated the path, there is no need to cultivate it further.' This is anutpada-jnana. According to the view of the Sautrantika (經部宗) school in the Satyasiddhi-sastra (成實論), knowing the present dharma (vartamana-dharma, 現在法) is called dharma-jnana, knowing the past dharma (atita-dharma, 過去法) and future dharma (anagata-dharma, 未來法) is called anvaya-jnana, and the remaining jnanas are as described above. An arhat (無學) with dull faculties (mrdu-indriya, 鈍根) possesses the first nine jnanas and may give rise to afflictions (klesha, 煩惱), losing the joy of the present dharma (drsta-dharma-sukha, 現法樂). An arhat with sharp faculties (tikshna-indriya, 利根) possesses all ten jnanas, and after anutpada-jnana, they do not give rise to afflictions nor lose the abiding in the joy of the present dharma. The Abhidharma-samuccaya (顯揚聖教論), in its second volume, also elucidates the ten jnanas. This concludes the description. 'What needed to be done has been done' is the same as 'what needed to be done has been done, what needed to be accomplished has been accomplished' as stated in various sutras. It means that all arhats (無學) have obtained the supreme antidote (pratipaksa, 對治) and can sever the afflictions and the enemies of samsaric existence. The ripened result (vipaka-phala, 異熟果) of karma (karma, 業) is the Truth of Suffering (duhkha-satya, 苦諦), and the cause of karma and afflictions is the Truth of Accumulation (samudaya-satya, 集諦). Knowing suffering and abandoning accumulation gives rise to the flow of samsaric existence. This attainment is called 'what needed to be done has been done.' The liberation (vimoksha, 解脫) that is attained is the Truth of Cessation (nirodha-satya, 滅諦), and the wondrous wisdom that enables the attainment is the Truth of the Path (marga-satya, 道諦). There is no aspect of the factors of enlightenment (bodhipaksika-dharma, 菩提分法) and other virtuous qualities that has not been cultivated. This is called 'what needed to be accomplished has been accomplished.' Having abandoned the heavy obscurations (avarana, 障) and having acquired the supreme qualities, it is therefore called 'what needed to be done has been done.' From this third part, we distinguish the differences in contemplation. What is its meaning? Sutra: The contemplation of the three unrealities and realities (tri-mithya-satya-darsana, 三假實觀), the contemplation of the three doors of emptiness (tri-sunyata-mukha-darsana, 三空門觀). Explanation: Elucidating the two types of contemplation, highlighting the practice of antidotes. The contemplation of the three unrealities and realities is the contemplation of the unreality and reality of dharmas (dharma-mithya-satya-darsana, 法假實觀), the contemplation of the unreality and reality of feelings (vedana-mithya-satya-darsana, 受假實觀), and the contemplation of the unreality and reality of names (nama-mithya-satya-darsana, 名假實觀), as stated in the Mahaprajnaparamita-sutra (大般若經).
若及此下文。法謂五蘊色心之法。任持自性軌生物解故名為法。從眾緣生如幻士等。依他不實故說為假。相無自性體唯真如。真如不遷故說為實。觀即正慧能照之心。由此而言。法之一字標所觀境。假實二字正解行相。假即世俗實即勝義。觀之一字自能照心。境有總別。別中真俗。智有加行及以根本。能所雙彰名法假實觀。受假實觀者遍行中受。受之自性諸心心所受之相應。苦樂等事受所領境。福非福等受所領業。諸趣異熟受所領果。味著生死唯受力強。於心所中別立為蘊。為過既重故別對治。假實及觀義如前說。名假實觀者。名謂呼名錶詮諸法。得法共相非自性故。諸法自性體離名言。有情妄倒橫生執著。依名計義依義計名。無始時來妄熏習力。為令除斷故正觀察。余假實等皆如前矣。此唯大乘無學寧具如前所引。智度論云。應化聲聞實是菩薩。具此何失。三空門觀者。所謂空觀．無相觀．無愿觀。依俱舍云。于苦聖諦四行相中取空無我而為空門。滅下四行為無相門。集道各四苦無常二．此之十行為無愿門。問苦集六行有漏不願。道是無漏聖何不願。答聖道未滿常起愿求。無學果圓。於斯不願到岸舍筏其理必然。謂已超過現前對故。依佛地論第一云。遍計所執我法俱空。緣此等持名空解脫門。涅槃無相離十相故。緣
【現代漢語翻譯】 現代漢語譯本 若涉及以下內容，這裡的『法』指的是五蘊（色、受、想、行、識）所包含的色法和心法。『法』的定義是保持自身的特性，並作為產生理解的基礎。由於諸法由眾多因緣和合而生，如同幻術師所變現的事物，依賴於其他事物而存在，並非真實，所以說是『假』。諸法的表相沒有自性，其本體唯有真如。真如永恒不變，所以說是『實』。『觀』指的是具有正見的智慧，能夠照亮內心。因此，『法』字標示的是所觀察的境界，『假』和『實』二字則準確地解釋了修行的狀態。『假』代表世俗諦，『實』代表勝義諦。『觀』字本身則代表能夠照亮內心的智慧。境界有總相和別相之分，別相中又分為真諦和俗諦。智慧則有加行位和根本位之分。能觀的智慧和所觀的境界同時彰顯，這就是『法假實觀』。 接受『假實觀』的是遍行心所中的『受』。『受』的自性是與各種心和心所相應的感受。苦、樂等是『受』所領納的境界，福、非福等是『受』所領納的業，諸趣的異熟果是『受』所領納的果報。眾生之所以貪戀生死，『受』的力量非常強大。因此，在眾多心所中，特別將『受』立為一蘊。因為『受』的過患非常嚴重，所以需要特別加以對治。關於『假』、『實』和『觀』的含義，如前所述。 『名假實觀』中的『名』，指的是通過命名來表達和詮釋諸法。由於所得到的只是諸法的共相，而非其自性，所以諸法的自性是超越名言概念的。眾生因為虛妄顛倒，而橫生執著，依據名相來推測意義，又依據意義來推測名相。從無始以來，受到虛妄熏習的力量影響，爲了斷除這種執著，所以需要如實地觀察。其餘關於『假』和『實』等含義，都如前所述。 這種觀法只有大乘的無學聖者才能完全具備。正如前面引用的《智度論》所說，應化示現的聲聞，實際上是菩薩。具備這種觀法又有什麼損失呢？ 『三空門觀』指的是空觀、無相觀、無愿觀。依據《俱舍論》的說法，在苦聖諦的四種行相（苦、無常、空、無我）中，取『空』和『無我』作為空門。滅聖諦的四種行相（滅、靜、妙、離）作為無相門。集聖諦和道聖諦各有四種行相，加上苦聖諦的『無常』和『苦』兩種行相，這十種行相作為無愿門。 有人問：苦集二諦的六種行相是有漏的，所以不願求。道聖諦是無漏的，為什麼也不願求呢？ 回答說：聖道還沒有圓滿時，常常會生起愿求。而無學果位已經圓滿，對於聖道就不再愿求了。就像已經到達彼岸的人，就會捨棄渡河的木筏，這是必然的道理。因為已經超越了現前的對治，所以不再需要。 依據《佛地經論》第一卷所說，普遍計度的我法都是空性的，緣于這種等持而得到的解脫，稱為空解脫門。涅槃沒有表相，遠離十種表相的緣故。
【English Translation】 English version If it involves the following content, the 'Dharma' here refers to the forms and mental phenomena contained in the Five Aggregates (Skandhas) – Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). The definition of 'Dharma' is to maintain its own characteristics and serve as the basis for generating understanding. Because all Dharmas arise from numerous causes and conditions, like things manifested by a magician, relying on other things for existence and not being real, they are said to be 'illusory' (假, jiǎ). The appearances of Dharmas have no self-nature, and their essence is only Suchness (真如, Zhēnrú). Suchness is eternal and unchanging, so it is said to be 'real' (實, shí). 'Contemplation' (觀, guān) refers to wisdom with right view, capable of illuminating the mind. Therefore, the word 'Dharma' marks the object of observation, and the two words 'illusory' and 'real' accurately explain the state of practice. 'Illusory' represents conventional truth (世俗諦, shìsúdì), and 'real' represents ultimate truth (勝義諦, shèngyìdì). The word 'contemplation' itself represents the wisdom capable of illuminating the mind. Realms have general and specific aspects, and specific aspects are further divided into true and conventional truths. Wisdom has stages of preparation and fundamental stages. The wisdom that contemplates and the realm that is contemplated are simultaneously manifested, and this is the 'Contemplation of Dharma, Illusion, and Reality'. The one who receives the 'Contemplation of Illusion and Reality' is 'Feeling' (受, shòu) among the pervasive mental factors. The nature of 'Feeling' is the sensation corresponding to various minds and mental factors. Suffering, joy, etc., are the realms received by 'Feeling'; merit, demerit, etc., are the karma received by 'Feeling'; the ripened fruits of various destinies are the results received by 'Feeling'. The reason why sentient beings are attached to birth and death is that the power of 'Feeling' is very strong. Therefore, among the many mental factors, 'Feeling' is specifically established as an aggregate. Because the faults of 'Feeling' are very serious, it needs to be specifically counteracted. The meanings of 'illusory', 'real', and 'contemplation' are as described above. The 'Contemplation of Name, Illusion, and Reality' – 'Name' (名, míng) refers to expressing and explaining Dharmas through naming. Because what is obtained is only the common characteristic of Dharmas, not their self-nature, the self-nature of Dharmas transcends conceptual language. Sentient beings, due to delusion and inversion, give rise to attachment, inferring meaning based on names and inferring names based on meaning. From beginningless time, influenced by the power of false habitual tendencies, in order to eliminate this attachment, it is necessary to observe truthfully. The remaining meanings of 'illusory' and 'real', etc., are as described above. This type of contemplation can only be fully possessed by Arhats (無學, wúxué) of the Mahayana tradition. As quoted earlier from the Mahaprajnaparamita Sastra (智度論, Zhìdù Lùn), the Sravakas (聲聞, shēngwén) who appear as transformations are actually Bodhisattvas. What loss is there in possessing this type of contemplation? The 'Three Doors of Emancipation' (三空門觀, sān kōng mén guān) refer to the contemplation of emptiness (空觀, kōng guān), the contemplation of signlessness (無相觀, wúxiàng guān), and the contemplation of wishlessness (無愿觀, wú yuàn guān). According to the Abhidharmakosa (俱舍論, Jùshèlùn), among the four aspects of the Truth of Suffering (苦聖諦, kǔ shèngdì) (suffering, impermanence, emptiness, and non-self), 'emptiness' and 'non-self' are taken as the door of emptiness. The four aspects of the Truth of Cessation (滅聖諦, miè shèngdì) (cessation, tranquility, exquisiteness, and departure) are taken as the door of signlessness. The Truth of Origin (集聖諦, jí shèngdì) and the Truth of the Path (道聖諦, dào shèngdì) each have four aspects, plus the two aspects of 'impermanence' and 'suffering' from the Truth of Suffering, these ten aspects are taken as the door of wishlessness. Someone asks: The six aspects of the Truth of Origin and the Truth of Suffering are defiled (有漏, yǒu lòu), so there is no wish for them. The Truth of the Path is undefiled (無漏, wú lòu), why is there no wish for it either? The answer is: When the holy path is not yet complete, wishes often arise. But when the fruit of Arhatship is complete, there is no longer any wish for the holy path. Just as someone who has reached the other shore will abandon the raft used to cross the river, this is a necessary principle. Because one has already transcended the present antidote, it is no longer needed. According to the first volume of the Yogacarabhumi-sastra (佛地經論, Fódì Jīnglùn), the self and dharmas that are universally conceptualized are empty. The liberation obtained by relying on this samadhi is called the door of emptiness. Nirvana is without appearance, because it is free from the ten appearances.
此等持名無相解脫門。言十相者所謂色聲香味觸相．男相．女相．生老死相為十相也。觀三界苦無所愿求。緣此等持名無愿解脫門。依智論云。知法實相謂畢竟空名空三昧。知一切法實相無相不受不著是則名為無相三昧。知法空已不觀諸法若空不空若有若無是則名為無作三昧。此三論文初唯小乘后二唯大。羅漢權實具闕應知。上來三文明贊德竟。從此第三結贊成就。其義者何。
經。有為功德無為功德皆悉成就。
解曰。嘆諸功德皆成就也。有為功德者。無學身中菩提分法無諍愿智諸無漏道有漏凈定慈三摩地十智及定諸功德法。諸定即是通大地定。諸智即是通大地慧。有為德也。無為功德者。無學身中所有擇滅無為德也。依有部宗謂。諸無學見道位中而有八忍。修道九地地別九品。見修合說八十九品。諸無間道解脫道等有為功德。八十九品諸解脫道所證擇滅無為功德。是謂無學為無為德。有學二德唯此應知。然大乘宗于真如上而假建立。擇非擇滅無別實體。亦無此等品數多少。由慧離障顯如理圓即是有為無為功德。無學德具故云成就。從此第二結盡諸尼眾。其義者何。
經。復有比丘尼眾八百人俱皆阿羅漢。
解曰。此彰無學諸尼眾也。文中有三。比丘尼眾者標類舉眾。比丘如上。尼是女聲
【現代漢語翻譯】 現代漢語譯本：這種持名無相解脫門。所說的『十相』是指色、聲、香、味、觸相，男相，女相，生、老、死相，這十種相。觀察三界的苦，沒有絲毫愿求。因此，這種等持名為無愿解脫門。根據《智度論》所說，了解法的真實相，即究竟空，稱為空三昧。瞭解一切法的真實相，無相、不受、不著，這就稱為無相三昧。了解法空之後，不觀察諸法是空非空，是有是無，這就稱為無作三昧。這三種三昧，最初的空三昧是小乘的，后兩種三昧是大乘的。阿羅漢的權實二智，具足與否各有不同，應當知曉。以上三段經文是讚歎功德完畢。從這裡開始，第三段是總結讚歎成就，它的含義是什麼呢？
經文：『有為功德、無為功德，皆悉成就。』
解釋：這是讚歎各種功德都成就了。有為功德是指無學（arhat，阿羅漢）身中的菩提分法、無諍愿智、各種無漏道、有漏凈定、慈三摩地、十智以及各種禪定等功德法。各種禪定就是通大地定，各種智慧就是通大地慧，這些都是有為的功德。無為功德是指無學身中所有的擇滅（nirodha-satya，涅槃）無為功德。根據有部宗的說法，在各種無學見道位中，有八忍。修道九地，每一地有九品。見道和修道合起來說，有八十九品。各種無間道、解脫道等是有為功德。八十九品各種解脫道所證得的擇滅是無為功德。這就是所謂的無學有有為和無為兩種功德。有學的兩種功德，只有這些應該知道。然而，大乘宗在真如（tathata，事物的本然狀態）之上假立擇滅和非擇滅，沒有別的實體，也沒有這些品數多少的說法。由於智慧遠離了障礙，顯現出如理的圓滿，這就是有為和無為的功德。無學的功德具足，所以說『成就』。從這裡開始，第二段是總結所有尼眾，它的含義是什麼呢？
經文：『復有比丘尼眾八百人俱皆阿羅漢。』
解釋：這是彰顯無學的各種尼眾。經文中有三點。『比丘尼眾』是標明種類，舉出大眾。比丘（bhiksu，男性出家人）如上文所說，尼（bhiksuni，女性出家人）是女聲。
【English Translation】 English version: This is the Samadhi named the 'Door of Liberation of No-Sign'. The 'ten signs' refer to the signs of form, sound, smell, taste, touch, male, female, birth, old age, and death. Observing the suffering of the three realms, there is no desire or seeking. Therefore, this Samadhi is named the 'Door of Liberation of No-Wish'. According to the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), understanding the true nature of Dharma, which is ultimate emptiness, is called the 'Emptiness Samadhi'. Understanding the true nature of all Dharmas, which is without signs, without acceptance, and without attachment, is called the 'Signless Samadhi'. After understanding the emptiness of Dharma, not observing whether Dharmas are empty or not empty, existent or non-existent, is called the 'Actionless Samadhi'. Among these three Samadhis, the first, Emptiness Samadhi, belongs to the Hinayana (Small Vehicle), while the latter two belong to the Mahayana (Great Vehicle). Arhats (worthy ones) may or may not fully possess the expedient and real wisdom; this should be understood. The above three passages of scripture complete the praise of virtues. From here, the third passage concludes with praise of accomplishment. What is its meaning?
Scripture: 'Accomplished are both conditioned (Samskrta) merits and unconditioned (Asamskrta) merits.'
Explanation: This praises the accomplishment of all kinds of merits. Conditioned merits refer to the Bodhipaksa-dharmas (factors of enlightenment), non-contention wisdom, wish-fulfilling wisdom, various non-outflow paths, pure conditioned concentration, loving-kindness Samadhi, the ten wisdoms, and various Samadhis and other meritorious Dharmas in the body of an Arhat. The various Samadhis are the Samadhis that pervade the great earth, and the various wisdoms are the wisdoms that pervade the great earth; these are conditioned merits. Unconditioned merits refer to the cessation of suffering (Nirodha-satya, the truth of cessation) in the body of an Arhat, which is an unconditioned merit. According to the Sarvastivada school, in the various stages of the Path of Seeing of an Arhat, there are eight acceptances (ksanti). In the Path of Cultivation, there are nine grounds, each with nine grades. Combining the Path of Seeing and the Path of Cultivation, there are eighty-nine grades. The various immediate paths (anantarya-marga) and liberation paths (vimukti-marga) are conditioned merits. The cessation of suffering (Nirodha-satya) attained by the eighty-nine grades of liberation paths is an unconditioned merit. This is what is meant by an Arhat having both conditioned and unconditioned merits. The two kinds of merits of those still in training (Siksa) should only be understood in this way. However, the Mahayana school provisionally establishes cessation through discrimination (Pratisankhya-nirodha) and non-cessation through discrimination (Apratisankhya-nirodha) on the basis of Suchness (Tathata, the true nature of things), without any separate entity, and there is no such thing as these grades or quantities. Because wisdom is free from obstacles, the manifestation of perfect reality is both conditioned and unconditioned merit. Because the merits of an Arhat are complete, it is said 'accomplished'. From here, the second passage concludes with all the nuns. What is its meaning?
Scripture: 'Again, there were eight hundred Bhiksunis (fully ordained female monastics), all of whom were Arhats.'
Explanation: This highlights the various nuns who are Arhats. There are three points in the text. 'Bhiksunis' indicates the category and mentions the assembly. Bhiksu (fully ordained male monastic) is as mentioned above, and 'ni' is the feminine sound.
。梵語有此女聲呼爾。八百人俱者彰眾數也。皆阿羅漢者皆贊無學。義如前故。從此第三隱顯難思眾文分為三。一標數辨類。二總別贊德。三結贊成就。且初第一標數辨類其義者何。
經。復有無量無數菩薩摩訶薩。
解曰。標菩薩眾也。無量無數者。依華嚴經第四十五。至一百四名為無數。至一百六名為無量。今此經中列雖不次明其眾廣。是故標云無量無數。又舊經云九百萬億。此中但言無量無數。表其眾多何必彼數。菩薩摩訶薩者。梵云菩提薩埵此中略云菩薩。梵云菩提此翻為覺。梵云薩埵此云有情。菩薩之行略有二門。一者自利。大智為先。二者利他。大悲為首。菩提云覺智所求果。薩埵有情悲所度生。故攝論中無性釋士。依四弘誓語名菩薩。以彼二種俱屬於境名菩薩者是有財釋。又復覺者是所求果。言有情者目能求人。求菩提之有情名為菩薩。又復菩提正是所求。言薩埵者此云勇猛。不憚時處求大菩提有志有能故名菩薩。此後二解並依攝論親光所釋。皆依主也。又復菩提即是般若。言薩埵者亦名方便。由此二法能利能樂一切有情。是故假者名為菩薩。亦即菩提亦即薩埵皆持業釋。廣如不空罥索經也。梵云摩訶此翻云大。薩謂薩埵義如前釋。如佛地論第二云。菩薩摩訶薩者謂諸薩埵求菩提故。此通
【現代漢語翻譯】 現代漢語譯本：梵語中有『女聲呼爾』（女聲呼喚的聲音）。『八百人俱者』彰顯人數眾多。『皆阿羅漢者』都是讚歎無學的聖者，意義如前所述。從此，第三部分隱顯難思的眾文分為三部分：一是標明數量，辨別種類；二是總括和分別讚歎功德；三是總結讚歎成就。首先，第一部分標明數量，辨別種類，其意義是什麼？
經文：『復有無量無數菩薩摩訶薩。』
解釋：這是標明菩薩大眾。『無量無數』，依據《華嚴經》第四十五卷，至一百零四名為『無數』，至一百零六名為『無量』。現在這部經中，列舉雖然沒有依次說明，但其大眾廣闊，所以標明為『無量無數』。另外，舊譯經文說『九百萬億』，這裡只說『無量無數』，表明其眾多，何必拘泥於那個數字。『菩薩摩訶薩』，梵語為Bodhisattva，這裡簡稱為『菩薩』。梵語菩提（Bodhi）翻譯為『覺』，梵語薩埵（Sattva）翻譯為『有情』。菩薩的修行大致有兩方面：一是自利，以大智慧為先；二是利他，以大悲心為首。菩提是覺悟，是智慧所求的果實；薩埵是有情，是悲心所度化的眾生。所以，《攝大乘論》中，無性論師依據四弘誓願的語言，稱之為菩薩。因為這兩種都屬於境界，所以稱菩薩為『有財釋』。另外，覺悟是所求的果實，有情是指能求的人。求菩提的有情稱為菩薩。還有，菩提正是所求，薩埵的意思是勇猛，不畏懼時間和地點，求取大菩提，有志向有能力，所以稱為菩薩。這后兩種解釋都依據《攝大乘論》親光論師的解釋，都是依主釋。還有，菩提就是般若，薩埵也稱為方便。通過這兩種法，能夠利益和安樂一切有情，所以假名為菩薩，也就是菩提，也就是薩埵，都是持業釋。詳細內容見《不空罥索經》。梵語摩訶（Mahā）翻譯為『大』，薩謂薩埵，意義如前解釋。如《佛地經論》第二卷所說：『菩薩摩訶薩，是指那些爲了求菩提的薩埵。』這裡通用。
【English Translation】 English version: In Sanskrit, there is the phrase 'female voice hur' (the sound of a female voice calling). 'Eight hundred people together' signifies a large number of people. 'All are Arhats' praises the saints who have attained no-learning, the meaning is as before. From this point, the third part of the text, which is hidden, manifest, and difficult to comprehend, is divided into three parts: first, to mark the number and distinguish the types; second, to generally and separately praise the virtues; and third, to conclude and praise the accomplishments. First, what is the meaning of the first part, which marks the number and distinguishes the types?
Sutra: 'Again, there are immeasurable and countless Bodhisattva Mahasattvas.'
Explanation: This marks the Bodhisattva assembly. 'Immeasurable and countless,' according to the forty-fifth volume of the Avatamsaka Sutra, up to one hundred and four is called 'countless,' and up to one hundred and six is called 'immeasurable.' In this sutra, although the listing does not explain the order, the assembly is vast, so it is marked as 'immeasurable and countless.' In addition, the old translation of the sutra says 'nine million billion,' but here it only says 'immeasurable and countless,' indicating its multitude, why be bound by that number. 'Bodhisattva Mahasattva,' in Sanskrit is Bodhisattva, here abbreviated as 'Bodhisattva.' The Sanskrit word Bodhi is translated as 'awakening,' and the Sanskrit word Sattva is translated as 'sentient being.' The practice of Bodhisattvas roughly has two aspects: first, self-benefit, with great wisdom as the priority; second, benefiting others, with great compassion as the head. Bodhi is awakening, the fruit sought by wisdom; Sattva is a sentient being, the being liberated by compassion. Therefore, in the Mahayana-samgraha, the master Asanga, based on the language of the Four Great Vows, calls them Bodhisattvas. Because both of these belong to the realm, Bodhisattvas are called 'possessive explanation.' In addition, awakening is the fruit sought, and sentient beings refer to those who can seek. Sentient beings who seek Bodhi are called Bodhisattvas. Also, Bodhi is precisely what is sought, and the meaning of Sattva is courageous, not fearing time and place, seeking great Bodhi, having the ambition and ability, so it is called Bodhisattva. These latter two explanations are based on the explanations of Sthiramati in the Mahayana-samgraha, and are both dependent-possessive explanations. Also, Bodhi is Prajna, and Sattva is also called skillful means. Through these two dharmas, one can benefit and bring happiness to all sentient beings, so it is nominally called Bodhisattva, which is Bodhi, which is Sattva, all are objective-possessive explanations. Detailed content can be found in the Amoghapasha Sutra. The Sanskrit word Maha is translated as 'great,' and Sattva means Sattva, the meaning is as explained before. As the second volume of the Buddhabhumi Sutra says: 'Bodhisattva Mahasattva refers to those Sattvas who seek Bodhi.' This is commonly used.
三乘為簡二乘故復言大。皆摩訶薩。從此第二總別贊德文分為二。初總贊德后別贊德。初總贊德其義者何。
經。實智平等永斷惑障方便善巧起大行愿。
解曰。總贊二智也。上之兩句明自利智。下之兩句明利他智。然此二智各有二名。如文應悉。言實智者根本智也實謂真如體不遷變。證實之智名為實智。言平等者無高下故。永斷惑障者。惑謂煩惱障謂二障。分別起者。初地見道種永斷故俱生二障十地分除。至金剛定方永斷故由初二障說永斷言。若后二障至果方盡。言方便者是后得智。雖達依他如幻如焰。大悲拔濟。不捨有情種種利他名為方便。言善巧者所化之境善應根宜。能化之心巧能不住。起大行愿者發起廣大殊勝行愿也。謂諸菩薩七地已前達俗證真智不俱起。所有行愿或定或散多於后得功用修行。雖八地后俱緣真俗任運修行不假功用。約其義類亦是后得。故此通說起行愿矣。又解。正體后得俱名實智。能緣真俗二實境故。其加行智名為方便。以能引生正覺智故。義雖不違今取前解。◎
◎從此第二別贊德者十地不同文分為十。且初地相其義者何。
經。以四攝法饒益有情。
解曰。贊無貪行。菩薩濟物得同體悲。正利他時即為自利。不見離自別有利他。四攝法者攝有情故。成實
【現代漢語翻譯】 現代漢語譯本： 因為三乘是爲了簡化二乘，所以又說『大』。都是摩訶薩（偉大的菩薩）。從這裡開始，第二部分總別贊德文分為兩部分。首先是總贊德，然後是別贊德。首先是總贊德，它的含義是什麼？
經文：『實智平等永斷惑障方便善巧起大行愿。』
解釋：總贊二智（兩種智慧）。上面兩句說明自利智（利益自己的智慧），下面兩句說明利他智（利益他人的智慧）。然而，這兩種智慧各有二個名稱，如經文所示。『實智』指的是根本智（證悟真如的智慧），『實』指的是真如（事物本來的樣子）的本體不遷變。證實真如的智慧稱為實智。『平等』指的是沒有高下之分。『永斷惑障』，『惑』指的是煩惱，『障』指的是二障（煩惱障和所知障）。分別生起的二障，初地（菩薩修行的第一個階段）見道時，種子被永遠斷除，俱生二障（與生俱來的煩惱障和所知障）在十地（菩薩修行的十個階段）中逐漸消除，直到金剛定（一種堅不可摧的禪定狀態）才能永遠斷除，因此用『永斷』來描述前二障。至於后二障（指習氣障和法執障），要到成佛才能完全消除。『方便』指的是后得智（證悟后獲得的智慧），雖然通達依他起性（事物相互依存的性質）如幻如焰，但以大悲心救拔濟度，不捨棄有情眾生，用種種方法利益他們，這叫做方便。『善巧』指的是所教化對象的根器適合，能教化者的心巧妙地不住著于任何事物。『起大行愿』指的是發起廣大殊勝的行愿。菩薩在七地之前，通達世俗諦（世俗的真理）和證悟真諦（究竟的真理）的智慧不能同時生起，所有的行愿或者在禪定中，或者在散亂心中，大多是運用后得智來修行。雖然八地之後，能同時緣于真俗二諦，任運修行，不需要刻意用功，但從其義理上來說，也屬於后得智。因此，這裡統稱為『起行愿』。另一種解釋是，正體智和后得智都稱為實智，因為它們能緣于真諦和俗諦這兩種真實的境界。而加行智（為獲得正覺智而進行的修行）稱為方便，因為它能引導產生正覺智。雖然義理上沒有衝突，但現在採用前一種解釋。
從這裡開始，第二部分別贊德，因為十地不同，所以分為十部分。首先是初地相，它的含義是什麼？
經文：『以四攝法饒益有情。』
解釋：讚歎無貪行。菩薩救濟眾生，得到同體大悲，真正利益他人時，也就是利益自己。看不到離開自己而有單獨的利益他人。四攝法（佈施、愛語、利行、同事）是爲了攝受有情眾生，成就真實的功德。
【English Translation】 English version: Because the Three Vehicles are to simplify the Two Vehicles, it is again said to be 'Great'. All are Mahasattvas (great Bodhisattvas). From here, the second part, the text praising virtues in general and specific terms, is divided into two parts. First is the general praise of virtues, then the specific praise of virtues. First is the general praise of virtues, what is its meaning?
Sutra: 'With Real Wisdom and Equality, eternally severing delusions and obstacles, with skillful means, arising great vows and practices.'
Explanation: This is a general praise of the two wisdoms. The above two sentences explain the wisdom of self-benefit, and the below two sentences explain the wisdom of benefiting others. However, these two wisdoms each have two names, as should be understood from the text. 'Real Wisdom' refers to the Fundamental Wisdom (wisdom of realizing Suchness), 'Real' refers to the unchanging nature of Suchness. The wisdom that verifies Suchness is called Real Wisdom. 'Equality' means without high or low distinctions. 'Eternally severing delusions and obstacles', 'delusions' refer to afflictions, 'obstacles' refer to the two obstacles (afflictive obscurations and cognitive obscurations). The two obstacles that arise from discrimination, when the seed is eternally severed at the stage of seeing the path in the first ground (the first stage of a Bodhisattva's practice), the co-arisen two obstacles (innate afflictive and cognitive obscurations) are gradually eliminated in the ten grounds (the ten stages of a Bodhisattva's practice), until the Vajra Samadhi (an indestructible state of meditation) can they be eternally severed, hence the use of 'eternally severing' to describe the first two obstacles. As for the latter two obstacles (habitual tendencies and clinging to dharma), they are only completely eliminated upon attaining Buddhahood. 'Skillful Means' refers to the Subsequent Wisdom (wisdom attained after enlightenment), although understanding the dependent arising nature (the interdependent nature of things) as illusory like a mirage, with great compassion, one rescues and delivers, not abandoning sentient beings, benefiting them in various ways, this is called Skillful Means. 'Skillful' means that the capacity of those being transformed is suitable, and the mind of the transformer is skillfully non-attached to anything. 'Arising Great Vows and Practices' refers to initiating vast and supreme vows and practices. Before the seventh ground, the wisdom of understanding conventional truth (mundane truth) and realizing ultimate truth (ultimate truth) cannot arise simultaneously, all vows and practices, whether in meditation or in a scattered mind, are mostly practiced using Subsequent Wisdom. Although after the eighth ground, one can simultaneously focus on both conventional and ultimate truths, practicing effortlessly without deliberate effort, in terms of its meaning, it also belongs to Subsequent Wisdom. Therefore, it is generally referred to here as 'arising vows and practices'. Another explanation is that both the Essential Wisdom and Subsequent Wisdom are called Real Wisdom, because they can focus on the two real realms of truth and conventionality. And the Preparatory Wisdom (practice undertaken to attain enlightenment) is called Skillful Means, because it can lead to the arising of Perfect Enlightenment. Although the meanings do not conflict, we now adopt the former explanation.
From here, the second part, the specific praise of virtues, is divided into ten parts because the ten grounds are different. First is the characteristic of the first ground, what is its meaning?
Sutra: 'With the Four Means of Attraction, benefiting sentient beings.'
Explanation: Praising the practice of non-greed. When a Bodhisattva rescues beings, they attain the great compassion of oneness, and when they truly benefit others, they are also benefiting themselves. They do not see benefiting others as separate from benefiting themselves. The Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) are for attracting sentient beings and accomplishing real merit.
論云。一者佈施。衣食等物攝取眾生。二者愛語。隨意語言取彼意故。三者利行。為他求利助成他事。四者同事。如共一船憂喜同故。又大品經云。財法二種攝取眾生名為佈施。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趣中。與諸眾生同其事業名為同事此四攝法業用云何。如莊嚴論第八頌云。令器及令信令行亦令解。如是作四事次第四攝業。準長行釋。佈施能令於法成器。由隨順彼堪受法故。愛語能令於法起信。由教法義彼疑斷故。利行能令於法起行。由能依法如法行故。同事能令彼得解脫。由行長時得饒益故。理實初地萬行皆修。此順施度故偏贊矣。次第二地其義者何。
經。四無量心普覆一切。
解曰。贊無嗔行。菩薩利生怨親平等。為不請友普覆一切。四無量者慈悲喜捨。言無量者如婆沙論八十一云。如是四種是諸賢聖廣遊戲處。複次此四能緣無量有情為境。生無量福引無量果故名無量。顯揚論云。廣故大故無量故。遍緣一方乃至十方無量無邊外器世間有情世間故名無量。慈等義者俱舍論云。慈名與樂悲名拔苦。喜名欣慰舍名平等。又成實論。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。令三平等故名為舍。又顯揚論。慈
【現代漢語翻譯】 現代漢語譯本：論中說，四攝法是：第一是佈施，用衣食等物品來攝取眾生；第二是愛語，用隨順對方心意的言語來獲取他們的歡心；第三是利行，為他人謀求利益，幫助他人成就事業；第四是同事，就像同坐一條船的人一樣，憂愁和喜樂都相同。另外，《大品經》中說，用財物和佛法兩種方式來攝取眾生，這叫做佈施；為眾生宣說六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）叫做愛語；教化眾生修行六度叫做利行；用神通力變化出種種形象，進入五趣（地獄、餓鬼、畜生、人、天）之中，與各種眾生做相同的事業，這叫做同事。這四攝法的功用是什麼呢？正如《莊嚴論》第八頌所說：『使之成器，使之生信，使之修行，亦使之解脫。』像這樣依次做四件事，就是四攝法的功用。按照長行的解釋，佈施能夠使眾生對於佛法成為可以接受的器皿，因為隨順他們，使他們堪能接受佛法；愛語能夠使眾生對於佛法生起信心，因為通過教導佛法義理，使他們的疑惑斷除；利行能夠使眾生對於佛法開始修行，因為能夠依照佛法如法修行；同事能夠使他們得到解脫，因為長期修行能夠得到利益。實際上，初地菩薩萬行都修，這裡順著佈施這一度，所以特別讚歎。其次，第二地的意義是什麼呢？
經文中說：『四無量心普遍覆蓋一切眾生。』
解釋說：這是讚歎無嗔恨的修行。菩薩利益眾生，對於怨家和親人都平等對待，成為不請自來的朋友，普遍覆蓋一切眾生。四無量心是慈、悲、喜、舍。說『無量』，正如《婆沙論》第八十一卷所說：『這四種心是諸位賢聖廣闊遊樂之處。』再者，這四種心能夠以無量有情為對象，產生無量福報，引來無量果報，所以叫做無量。顯揚論中說：『因為廣大，因為巨大，因為無量，』普遍緣一方乃至十方無量無邊的外器世間和有情世間，所以叫做無量。慈等心的意義，《俱舍論》中說：慈是給予快樂，悲是拔除痛苦，喜是感到欣慰，舍是平等對待。另外，《成實論》中說：慈是與嗔恨心相反的善心，悲是與惱害心相反的善心，喜是與嫉妒心相反的善心，這三種都是慈心的差別，使這三種心平等，所以叫做舍。另外，《顯揚論》中說：慈心
【English Translation】 English version: The treatise says that the four means of conversion are: First, giving, using clothing, food, and other items to gather sentient beings; second, kind speech, using language that pleases others to win their hearts; third, beneficial action, seeking benefits for others and helping them achieve their goals; and fourth, acting in concert, like people in the same boat, sharing joys and sorrows. Furthermore, the Mahaprajnaparamita Sutra says that using wealth and Dharma to gather sentient beings is called giving; speaking the six paramitas (perfections: giving, morality, patience, diligence, meditation, and wisdom) for sentient beings is called kind speech; teaching sentient beings to practice the six paramitas is called beneficial action; using supernatural powers to transform into various forms and entering the five realms (hell, hungry ghosts, animals, humans, and gods), engaging in the same activities as various sentient beings, is called acting in concert. What are the functions of these four means of conversion? As the eighth verse of the Ornament of the Great Vehicle Sutra says: 'To make them vessels, to make them believe, to make them practice, and also to make them liberated.' Doing these four things in order is the function of the four means of conversion. According to the explanation in the longer text, giving enables sentient beings to become vessels capable of receiving the Dharma because it accords with them, making them able to receive the Dharma; kind speech enables sentient beings to develop faith in the Dharma because teaching the meaning of the Dharma dispels their doubts; beneficial action enables sentient beings to begin practicing the Dharma because they can practice the Dharma according to the Dharma; acting in concert enables them to attain liberation because long-term practice brings benefits. In reality, Bodhisattvas on the first ground cultivate all practices, but here, in accordance with the perfection of giving, it is particularly praised. Next, what is the meaning of the second ground?
The sutra says: 'The four immeasurable minds universally cover all sentient beings.'
The explanation says: This praises the practice of non-anger. Bodhisattvas benefit sentient beings, treating enemies and relatives equally, becoming friends without being asked, universally covering all sentient beings. The four immeasurable minds are loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa). 'Immeasurable' is as stated in the eighty-first volume of the Abhidharma-mahavibhasa-sastra: 'These four minds are the vast playground of the noble ones.' Furthermore, these four minds can take immeasurable sentient beings as their object, generate immeasurable merit, and lead to immeasurable results, hence they are called immeasurable. The Asanga's Compendium of Abhidharma says: 'Because they are vast, because they are great, because they are immeasurable,' universally connecting with one direction and even the immeasurable and boundless external world of sentient beings in the ten directions, hence they are called immeasurable. Regarding the meaning of loving-kindness, etc., the Abhidharmakosa says: Loving-kindness is giving happiness, compassion is removing suffering, joy is feeling delight, and equanimity is treating equally. Furthermore, the Tattvasiddhi-sastra says: Loving-kindness is a wholesome mind that is contrary to anger, compassion is a wholesome mind that is contrary to harm, joy is a wholesome mind that is contrary to jealousy; these three are all differentiations of loving-kindness, making these three minds equal is called equanimity. Furthermore, the Asanga's Compendium of Abhidharma says: Loving-kindness
無量者于彼無苦無樂眾生欲施樂具。悲無量者于苦眾生欲拔苦具。喜無量者於樂眾生隨喜彼樂。舍無量者謂舍俱心不染意樂辨其體者。如婆沙論慈悲二種自有兩說。有說俱以無嗔為體。慈能對治斷物命嗔。悲謂對治捶打之嗔。有說慈以無嗔為體。悲以不害善根為體。對治害故。喜亦二說。有說喜以善根為體。有說喜以欣為自性。舍以無貪善根為體。相應助伴皆五蘊性。又成實論。此四無量皆是慧性。大乘雜集。四種皆以定慧二法及彼相應諸心心法以為自性。又顯揚云。慈以無嗔善根為體。悲以不害善根為體。喜以不嫉善根為體。舍以無貪無嗔為體。皆是憐愍眾生法故。慈唯無嗔。悲喜二種無嗔一分。舍以無貪無嗔一分相應眷屬皆為體也。小乘此四但是觀門。菩薩利他四皆實行。次第三地其義者何。
經。三明鑑達得五神通。
解曰。贊具德行。此地菩薩正斷無明勝定相應具通明故。三明鑑達者。舊云。一宿命明。二天眼明。三漏盡明。依婆沙論一百一云。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。鑒體是慧目能照心。達爲了達即所觀境。治三際愚故云鑒達。依俱舍論出三明體。前二有漏是俗智性。后通無漏。謂以六智或十智性。依瑜伽
【現代漢語翻譯】 現代漢語譯本 無量（Apramāṇa）是指對於無苦無樂的眾生，希望給予他們快樂的工具。悲無量（Karuṇāpramāṇa）是指對於受苦的眾生，希望拔除他們的痛苦。喜無量（Muditāpramāṇa）是指對於快樂的眾生，隨喜他們的快樂。舍無量（Upekṣāpramāṇa）是指捨棄愛憎之心，不被意樂所染，辨別其本體。例如《婆沙論》中，對於慈悲二種，有兩種說法。一種說法是都以無嗔（Adveṣa）為本體。慈能對治斷物命的嗔恚，悲能對治捶打的嗔恚。另一種說法是慈以無嗔為本體，悲以不害善根為本體，對治損害善根的行為。喜也有兩種說法。一種說法是喜以善根為本體，另一種說法是喜以欣悅為自性。舍以無貪（Allobha）善根為本體。與這些無量心相應的助伴都是五蘊（Pañcaskandha）的性質。又《成實論》認為，這四種無量心都是慧（Prajñā）的性質。《大乘雜集論》認為，四種無量心都以定（Samādhi）、慧二法以及與它們相應的諸心心法作為自性。又《顯揚論》說，慈以無嗔善根為本體，悲以不害善根為本體，喜以不嫉妒善根為本體，舍以無貪無嗔為本體，都是憐憫眾生的法門。慈唯有無嗔，悲喜二種有無嗔的一部分，舍以無貪無嗔的一部分以及相應的眷屬作為本體。小乘認為這四種只是觀行法門，菩薩爲了利益他人，四種都是實際行動。其次，第三地的意義是什麼呢？
經：三明鑑達，得五神通。
解說：讚歎具足德行。此地的菩薩，正斷無明，與殊勝的禪定相應，具足神通和明。三明鑑達，舊譯為：一、宿命明（Pūrvanivāsānusmṛti-jñāna）；二、天眼明（Divyacakṣus）；三、漏盡明（Āsravakṣaya-jñāna）。依據《婆沙論》第一百零一卷，一、宿住隨念智證明，通達瞭解前際法故；二、死生智證明，通達瞭解后際法故；三、漏盡智證明，通達瞭解涅槃的性質。鑒的本體是慧，如眼睛能照亮內心。達是爲了通達，即所觀的境界。治理過去、現在、未來三際的愚癡，所以稱爲鑑達。依據《俱舍論》，三明的本體，前二是有漏的，是世俗智的性質，后一個是無漏的，是以六智或十智為性質。依據《瑜伽師地論》。
【English Translation】 English version 'Apramāṇa' (Immeasurable) refers to the desire to provide happiness to beings who are neither in suffering nor in happiness. 'Karuṇāpramāṇa' (Immeasurable Compassion) refers to the desire to remove suffering from beings who are suffering. 'Muditāpramāṇa' (Immeasurable Joy) refers to rejoicing in the happiness of beings who are happy. 'Upekṣāpramāṇa' (Immeasurable Equanimity) refers to abandoning love and hatred, not being tainted by mental inclinations, and discerning its essence. For example, in the 'Abhidharma-mahāvibhāṣā-śāstra', there are two views regarding the two types of loving-kindness and compassion. One view is that both have non-anger (Adveṣa) as their essence. Loving-kindness can counteract the anger that leads to taking life, while compassion can counteract the anger that leads to beating. Another view is that loving-kindness has non-anger as its essence, while compassion has the non-harming of wholesome roots as its essence, counteracting the harm done to wholesome roots. There are also two views regarding joy. One view is that joy has wholesome roots as its essence, while the other view is that joy has delight as its nature. Equanimity has non-greed (Allobha) wholesome roots as its essence. The associated companions of these immeasurable minds are all of the nature of the five aggregates (Pañcaskandha). Furthermore, the 'Tattvasiddhi-śāstra' considers these four immeasurable minds to be of the nature of wisdom (Prajñā). The 'Mahāyānasaṃgraha' considers the four immeasurable minds to have both concentration (Samādhi) and wisdom as their essence, as well as the mental factors associated with them. Furthermore, the 'Yoga-bhumi' says that loving-kindness has non-anger wholesome roots as its essence, compassion has non-harming wholesome roots as its essence, joy has non-jealousy wholesome roots as its essence, and equanimity has non-greed and non-anger as its essence, all being methods of compassion for beings. Loving-kindness only has non-anger, compassion and joy have a portion of non-anger, and equanimity has a portion of non-greed and non-anger, as well as the corresponding retinue, as its essence. The Śrāvakayāna considers these four to be merely methods of contemplation, while the Bodhisattva, for the benefit of others, considers all four to be actual practices. Next, what is the meaning of the third ground?
Sūtra: 'Penetrating the Three Clear Knowledges, attaining the Five Supernormal Powers.'
Explanation: Praising the possession of virtuous conduct. The Bodhisattva of this ground, rightly severing ignorance, is in accordance with superior samādhi, possessing supernormal powers and clear knowledge. 'Penetrating the Three Clear Knowledges' is translated as: 1. Knowledge of past lives (Pūrvanivāsānusmṛti-jñāna); 2. Divine eye (Divyacakṣus); 3. Exhaustion of outflows (Āsravakṣaya-jñāna). According to the 101st fascicle of the 'Abhidharma-mahāvibhāṣā-śāstra', 1. The wisdom of recollecting past abodes proves the understanding and knowledge of past phenomena; 2. The wisdom of death and rebirth proves the understanding and knowledge of future phenomena; 3. The wisdom of the exhaustion of outflows proves the understanding and knowledge of the nature of Nirvāṇa. The essence of 'penetrating' is wisdom, like the eye that can illuminate the mind. 'Knowing' is for understanding, which is the object of observation. Governing the ignorance of the past, present, and future, it is called 'penetrating'. According to the 'Abhidharmakośa', the essence of the Three Clear Knowledges, the first two are with outflows and are of the nature of mundane wisdom, while the last one is without outflows, being of the nature of six or ten wisdoms. According to the 'Yogācārabhūmi-śāstra'.
論三皆無漏。前二后得后根本智。得五神通者。依婆沙論。于自所緣無倒了達。妙用不礙無所擁滯故名神通。一神境智證通神謂等持境謂行化。智證神境無滯名通。二天眼智證通。殊勝名天。色界大造凈色眼根。智是眼識相應之慧。遠見無礙名天眼通。三天耳智證通。色界大造凈色耳根。智是耳識相應之慧。遠聞無礙名天耳通。四他心智證通。知他心故名他心智。若就根本知心非所知所非心。此就加行名他心通。五宿住隨念智證通。于宿住事隨所憶念。謂憶前念漸次逆觀。乃至能憶中有初心名加行滿。根本成時能憶過去某處某姓彼彼類身種種事業名為宿住。謂彼聚心雖有多法而念力勝。智隨念力而能知彼故名隨念。智證宿住無擁名通。明五體者。依俱舍論。此之五通解脫道攝。慧為其體。神境天眼天耳宿住四皆俗智。唯是有漏。他心智通五智為體。謂法．類．道．世．俗。他心通漏無漏以為體故。所依地者于無色界觀滅止增。五通必依止觀均地。準四根本近分地無。依顯揚論。五通皆以定慧二法及彼相應而為其體。是后得智唯無漏故。問前說三明即言漏盡。六通之內何乃闕無。答約自地辨故說三明。后地通論無漏盡矣。次第四地其義者何。
經。修習無邊菩提分法。
解曰。贊修習行。言無邊者。修行數
【現代漢語翻譯】 現代漢語譯本 論三皆為無漏。前二者為后得智，後者為根本智。獲得五神通（Panca-abhijna，五種超自然能力）的人，依據《阿毗達磨大毗婆沙論》（Abhidharma-mahavibhasa-sastra）的說法，對於自身所緣境能夠毫無顛倒地了達，其奇妙作用沒有阻礙，沒有擁塞停滯，因此稱為神通。一、神境智證通（iddhi-vidha-jnana-saksat-kriya-abhijna），『神』指等持（Samadhi，禪定）之境，『境』指行化（變化之境）。以智慧證得神境，沒有滯礙，稱為通。二、天眼智證通（dibba-cakkhu-jnana-saksat-kriya-abhijna）。『殊勝』稱為『天』，由大種所造的清凈色眼根，『智』是與眼識相應的智慧。能遠見而沒有障礙，稱為天眼通。三、天耳智證通（dibba-sota-jnana-saksat-kriya-abhijna）。由大種所造的清凈色耳根，『智』是與耳識相應的智慧。能遠聞而沒有障礙，稱為天耳通。四、他心智證通（ceto-pariya-jnana-saksat-kriya-abhijna）。能知他人心意，因此稱為他心智。如果就根本智而言，知心並非所知，也非非心。這裡就加行位（修行階段）而言，稱為他心通。五、宿住隨念智證通（pubbe-nivasanussati-jnana-saksat-kriya-abhijna）。對於過去所居住的事情，能夠隨所憶念。即憶念前念，逐漸逆向觀察，乃至能夠憶起中有（antarabhava，中陰身）的最初心念，稱為加行圓滿。根本智成就時，能夠憶起過去某處某姓，以及彼彼類別的身體和種種事業，稱為宿住。即彼聚心雖然具有多種法，但念力殊勝，智慧隨著念力而能夠知曉彼事，因此稱為隨念。以智慧證得宿住而沒有擁塞，稱為通。關於五通的體性，依據《俱舍論》（Abhidharmakosa）的說法，這五通都屬於解脫道所攝，以慧為體。神境通、天眼通、天耳通、宿住通這四種都是俗智，唯獨是有漏的。他心智通以五智為體，即法智（dharma-jnana）、類智（anvaya-jnana）、道智（marga-jnana）、世俗智（samvrti-jnana）、俗智（vyavahara-jnana）。他心通既可以是有漏的，也可以是無漏的，作為其體性。所依地方面，在無觀、滅盡、止增的情況下，五通必定依止於止觀均等的地。準此，四根本定和近分定地沒有五通。依據《顯揚聖教論》（Asanga's Abhidharma-samuccaya）的說法，五通都以定慧二法以及與它們相應的法作為其體性，是后得智，唯獨是無漏的。問：前面說三明（tisso vijja，三種智慧）即已包含漏盡（asava-khaya，斷盡煩惱），六通（chalabhinna，六種神通）之內為何缺少漏盡通？答：因為是就自地（自身所處境界）來辨別的，所以只說了三明。后地通論則已包含漏盡通了。其次，第四地（四禪天）的意義是什麼？ 經：修習無邊菩提分法。 解曰：讚歎修習之行。所言『無邊』，是指修行之數量。
【English Translation】 English version All three are without outflows. The former two are subsequent wisdom, and the latter is fundamental wisdom. Those who attain the five supernormal powers (Panca-abhijna), according to the Abhidharma-mahavibhasa-sastra, have a non-inverted understanding of their own object of focus. Their wondrous functions are unimpeded and unblocked, hence they are called supernormal powers. First, the supernormal power of the wisdom of the manifestation of spiritual power (iddhi-vidha-jnana-saksat-kriya-abhijna): 'Spiritual' refers to the state of Samadhi (concentration), and 'state' refers to the state of transformation. Attaining the spiritual state through wisdom, without obstruction, is called supernormal power. Second, the supernormal power of the wisdom of the divine eye (dibba-cakkhu-jnana-saksat-kriya-abhijna): 'Superior' is called 'divine,' referring to the pure eye-faculty created by the great elements. 'Wisdom' is the wisdom corresponding to eye-consciousness. Being able to see far without obstruction is called the divine eye supernormal power. Third, the supernormal power of the wisdom of the divine ear (dibba-sota-jnana-saksat-kriya-abhijna): The pure ear-faculty created by the great elements. 'Wisdom' is the wisdom corresponding to ear-consciousness. Being able to hear far without obstruction is called the divine ear supernormal power. Fourth, the supernormal power of the wisdom of knowing the minds of others (ceto-pariya-jnana-saksat-kriya-abhijna): Being able to know the minds of others is called the wisdom of knowing the minds of others. If speaking of fundamental wisdom, knowing that the mind is neither what is known nor what is not the mind. Here, speaking of the stage of practice, it is called the supernormal power of knowing the minds of others. Fifth, the supernormal power of the wisdom of recollecting past lives (pubbe-nivasanussati-jnana-saksat-kriya-abhijna): Being able to recollect past lives as one remembers. That is, recollecting the previous thought, gradually observing in reverse, until one can remember the initial thought of the intermediate state (antarabhava), which is called the perfection of practice. When fundamental wisdom is achieved, one can remember the past, a certain place, a certain surname, and the various kinds of bodies and various activities, which is called past lives. That is, although that aggregate of mind has many dharmas, the power of recollection is superior, and wisdom, following the power of recollection, is able to know that matter, hence it is called recollection. Attaining the past lives through wisdom without obstruction is called supernormal power. Regarding the nature of the five supernormal powers, according to the Abhidharmakosa, these five supernormal powers are all included in the path of liberation, with wisdom as their nature. The supernormal power of manifestation, the divine eye, the divine ear, and the recollection of past lives are all mundane wisdom, and are only with outflows. The supernormal power of knowing the minds of others has five wisdoms as its nature, namely dharma-jnana, anvaya-jnana, marga-jnana, samvrti-jnana, and vyavahara-jnana. The supernormal power of knowing the minds of others can be with or without outflows, as its nature. Regarding the ground of reliance, in the absence of contemplation, cessation, and increase of cessation, the five supernormal powers must rely on the ground of equal balance of cessation and contemplation. According to this, the four fundamental dhyanas and the proximate concentration ground do not have the five supernormal powers. According to Asanga's Abhidharma-samuccaya, the five supernormal powers all have the two dharmas of concentration and wisdom, and their corresponding dharmas, as their nature, and are subsequent wisdom, and are only without outflows. Question: Earlier, it was said that the three kinds of knowledge (tisso vijja) already include the exhaustion of outflows (asava-khaya), so why is the supernormal power of the exhaustion of outflows missing among the six supernormal powers (chalabhinna)? Answer: Because it is distinguished based on one's own ground, only the three kinds of knowledge were mentioned. The later treatise on supernormal powers already includes the exhaustion of outflows. Next, what is the meaning of the fourth ground (the fourth dhyana heaven)? Sutra: Cultivating the boundless factors of enlightenment. Explanation: Praising the practice of cultivation. 'Boundless' refers to the quantity of practice.
習廣無邊故。菩提分法者。菩提云覺正是所求。分者因也亦支分義。三十七法順趣菩提。菩提之分名菩提分。三十七者華嚴經云。此地菩薩觀于內外身受心法。勤勇念知除世貪愛。複次修行未生已生惡不善法勤令斷故。未生已生於諸善法勤令增廣。複次修行欲勤心觀成就神足。複次修行信根進根念根定根慧根信力進力念力定力慧力。複次修行念覺分擇法覺分精進覺分喜覺分輕安覺分定覺分舍覺分。複次修行正見正思惟正語正業正命正精進正念正定。三十七也。出此體者。俱舍二十五頌云。此實事唯十。謂慧勤定信念喜舍輕安及戒尋為體。且慧攝八。謂四念住慧根慧力擇法覺支正見以慧為體勤亦攝八。謂四正斷精進根精進力精進覺支正精進以勤為體。定亦攝八。謂四神足定根定力定覺支正定以定為體。信但攝二。謂信根信力以信為體。念唯攝四。謂念根念力念覺支正念以念為體。喜唯攝一。謂喜覺支以喜為體。舍唯攝一。謂舍覺支行舍為體。非受舍也。輕安攝一。謂輕安覺支以輕安為體。戒但攝三。謂正語正業正命以戒為體。尋唯攝一。謂正思惟以尋為體。故三十七體唯有十。修習此觀二利行者。如華嚴云。皆為不捨一切眾生。乃至安住一切智智。次第五地其義者何。◎
仁王護國般若波羅蜜多經疏捲上一終
仁王護國般若波羅蜜多經疏捲上二
◎經工巧妓藝超諸世間。
解曰。贊方便行。此地菩薩修諸諦觀。為利有情作工巧等。俱舍論云。起工巧心唯是意識。作工巧處有其二種。一身工巧四塵為體。二語工巧五塵為體。言技藝者謂業藝也。工巧技藝超過世間。皆為引攝諸眾生故。如華嚴云。此地菩薩為欲利益諸眾生故。世間妓藝靡不該習。所謂善解文字算數圖畫印璽地水火風種種諸論。成悉通達乃至不為世間善根所傾動故。次第六地其義者何。
經。深入緣生空無相愿。
解曰。上句緣生下句辨觀。言深入者是智證也。言緣生者緣謂眾緣生者起也。諸有為法皆從緣生。今此所明十二因緣下廣明矣。空無相愿者。依緣辨觀如華嚴經緣生下云。此地菩薩觀諸緣起知無我人了無自性空無作受者。得空解脫門。觀諸有支皆自性滅畢竟解脫無少生相。得無相解脫門。如是入空無相已無有愿求。大悲為首教化眾生得無愿解脫門。乃至菩薩住現前地得入百千空無相愿三三昧門。皆現前故。次第七地其義者何。
經。出入滅定示現難量。
解云贊自在行。言出入者謂即滅定出入之心。言滅定者明此菩薩無漏滅心寂然不起似涅槃故。如瑜伽論云。住滅定者身語心行無不皆滅。下廣明也。示現難量
【現代漢語翻譯】 現代漢語譯本 仁王護國般若波羅蜜多經疏捲上二 ◎經文：工巧妓藝超諸世間。 解說：這是讚歎方便之行。此地的菩薩修習各種諦觀，爲了利益有情眾生而從事工巧等事。《俱舍論》說：『發起工巧之心，唯是意識。』從事工巧之處有兩種：一是身工巧，以四大為體；二是語工巧，以五塵為體。』技藝指的是行業技藝。工巧技藝超過世間，都是爲了引導攝受各種眾生。如《華嚴經》所說：『此地菩薩爲了利益一切眾生，世間的各種技藝沒有不學習的。』所謂善於理解文字、算數、圖畫、印璽、地水火風種種理論，成就通達，乃至不為世間的善根所動搖。接下來第六地，它的含義是什麼呢？ 經文：深入緣生空無相愿。 解說：上句講緣生，下句辨析觀。『深入』指的是智慧證悟。『緣生』，緣指的是眾緣，生指的是生起。諸所有為法都是從因緣而生。現在這裡所說明的十二因緣在後面會詳細說明。『空無相愿』，依據緣起辨析觀，如《華嚴經》緣起下所說：『此地菩薩觀察諸法緣起，知道沒有我、人，了無自性，是空無作受者。』得到空解脫門。『觀察諸有支，都是自性滅，畢竟解脫，沒有少許生相。』得到無相解脫門。像這樣進入空無相之後，就沒有愿求，以大悲為首，教化眾生，得到無愿解脫門。乃至菩薩安住于現前地，得以進入百千空無相愿三三昧門，都是因為現前的緣故。接下來第七地，它的含義是什麼呢？ 經文：出入滅定示現難量。 解說：這是讚歎自在之行。『出入』指的是從滅盡定出入之心。『滅定』說明此菩薩無漏滅心寂然不起，好像涅槃一樣。如《瑜伽師地論》所說：『安住于滅盡定的人，身語心行沒有不滅的。』下面會詳細說明。『示現難量』
【English Translation】 English version Renwang Huguo Bore Boluomijing Shu Scroll 2 ◎ Sutra: Skillful crafts and arts surpass all worldly things. Explanation: This praises the practice of expedient means. Bodhisattvas in this stage cultivate various contemplations, engaging in skillful crafts and the like to benefit sentient beings. The Abhidharmakośa states: 'The mind that initiates skillful crafts is solely consciousness.' There are two types of skillful crafts: one is bodily craft, whose substance is the four elements; the other is verbal craft, whose substance is the five sense objects.' 'Arts' refers to professional skills. Skillful crafts and arts surpass the world, all for the sake of guiding and gathering various sentient beings. As the Avataṃsaka Sūtra says: 'Bodhisattvas in this stage, in order to benefit all sentient beings, learn all kinds of worldly arts.' This includes being skilled in understanding writing, arithmetic, drawing, seals, and various theories of earth, water, fire, and wind, achieving thorough understanding, and not being swayed by worldly roots of goodness. Next, what is the meaning of the sixth stage? Sutra: Deeply entering into conditioned arising, emptiness, signlessness, and wishlessness (緣生空無相願). Explanation: The first phrase speaks of conditioned arising, and the second phrase analyzes contemplation. 'Deeply entering' refers to wisdom realization. 'Conditioned arising' (緣生), 'condition' refers to various conditions, and 'arising' refers to origination. All conditioned dharmas arise from conditions. The twelve links of dependent origination, which are being explained here, will be elaborated on later. 'Emptiness, signlessness, and wishlessness' (空無相願) are based on analyzing contemplation according to conditioned arising, as the Avataṃsaka Sūtra says regarding conditioned arising: 'Bodhisattvas in this stage observe the arising of all dharmas, knowing that there is no self or person, and that they are without inherent nature, empty, and without a creator or receiver.' They attain the door of liberation of emptiness. 'Observing all branches of existence, they are all of self-nature extinguished, ultimately liberated, without the slightest appearance of arising.' They attain the door of liberation of signlessness. Having entered into emptiness and signlessness in this way, there is no seeking, and with great compassion as the foremost, they teach and transform sentient beings, attaining the door of liberation of wishlessness. Furthermore, Bodhisattvas abiding in the Present stage are able to enter the doors of hundreds of thousands of samādhis of emptiness, signlessness, and wishlessness, all because of the present moment. Next, what is the meaning of the seventh stage? Sutra: Entering and exiting from cessation samādhi, manifesting immeasurable (出入滅定示現難量). Explanation: This praises the practice of freedom. 'Entering and exiting' refers to the mind of entering and exiting from cessation samādhi. 'Cessation samādhi' indicates that the undefiled extinguished mind of this Bodhisattva is still and unarising, like nirvāṇa. As the Yogācārabhūmi-śāstra says: 'For those who abide in cessation samādhi, the actions of body, speech, and mind are all extinguished.' This will be elaborated on below. 'Manifesting immeasurable'
者明此菩薩示現隨類隱顯難量。如華嚴云。此地菩薩三昧智力以大方便雖示現生死而恒住涅槃。雖眷屬圍繞而常樂遠離。雖以願力三界受生。不為世法之所染污。次第八地其義者何。
經。摧伏魔怨雙照二諦。
解曰。梵云魔羅。此云害者。害人善品故名魔怨。魔別不同有其四種。如佛地論第一云。煩惱．蘊．死及以天魔。煩惱魔者謂一百二十八煩惱並隨煩惱。蘊魔者謂五取蘊。死魔者謂有漏內法諸無常相。天魔者謂欲界第六自在天子。如是四種皆能損害諸善法故。四中初一是生死因。后一天魔是生死緣。蘊死二魔是生死果異熟士用自相害故。言摧伏者如智度論二十五云。是諸菩薩得菩薩道破煩惱魔。即真見道分別二障魔怨破也。得法身故能破蘊魔。得法身道能破死魔。然于初地法身及道亦能少分破蘊。死魔成佛初心方能永破。故佛地云。由是四魔生諸怖畏。如來永離四種魔。故不動三昧能破天魔。今第八地名為不動。初入此地則破天魔。故說此地永摧伏矣。雙照二諦者于真俗境智俱雙照。下廣明也。次第九地其義者何。
經。法眼普見知眾生根四無礙解演說無畏。
解曰。法眼普見者。法謂軌持通真俗境。眼謂凈慧照諸有情。隨其種性悉能知故。四無礙解者。攝大乘論無性釋云。由法無礙
【現代漢語翻譯】 現代漢語譯本：這表明此菩薩所示現的隨順不同種類而隱沒或顯現的能力是難以估量的。正如《華嚴經》所說：『此地的菩薩以三昧的智慧和廣大的方便，雖然示現生死，卻恒常安住于涅槃；雖然被眷屬圍繞，卻常常喜好遠離；雖然以願力在三界中受生，卻不被世間的法則所污染。』那麼，次第的第八地，它的含義是什麼呢？
經文說：『摧伏魔怨，雙照二諦。』
解釋：梵語『魔羅』（Mara），這裡的意思是『害者』。因為能損害人們的善良品行，所以稱為『魔怨』。魔的種類不同，有四種。如《佛地論》第一卷所說：煩惱魔、蘊魔、死魔以及天魔。煩惱魔指的是一百二十八種煩惱以及隨煩惱。蘊魔指的是五取蘊。死魔指的是有漏的內在諸法的無常之相。天魔指的是欲界第六天的自在天子。這四種都能損害各種善法。四種魔中，第一種是生死的因，后一種天魔是生死的緣，蘊魔和死魔是生死的果報，各自以異熟、士用和自相來損害。所說的『摧伏』，如《智度論》第二十五卷所說：『這些菩薩得到菩薩道，破除煩惱魔。』也就是在真見道時，分別破除二障的魔怨。因為得到法身，所以能破除蘊魔。得到法身之道，能破除死魔。然而在初地，法身和道也能少分地破除蘊魔和死魔，成佛的初心才能永遠破除。所以《佛地論》說：『由於這四種魔產生各種怖畏，如來永遠脫離四種魔。』因此不動三昧能破除天魔。現在第八地稱為不動地，初入此地就能破除天魔，所以說此地能永遠摧伏魔怨。『雙照二諦』指的是對於真諦和俗諦的境界，智慧都能同時照見。下面會詳細說明。那麼，次第的第九地，它的含義是什麼呢？
經文說：『法眼普見，知眾生根，四無礙解，演說無畏。』
解釋：『法眼普見』，法指的是軌範和持守，通達真諦和俗諦的境界。眼指的是清凈的智慧，照見一切有情眾生，能夠完全瞭解他們的種性和根器。『四無礙解』，《攝大乘論》無性釋中說：由於法無礙
【English Translation】 English version: This clarifies that the Bodhisattva's manifestation of appearing and disappearing according to different categories is immeasurable. As the Avatamsaka Sutra (Huayan Jing) says: 'Bodhisattvas of this stage, with the wisdom of samadhi (sanmei - concentration) and great skillful means, although manifesting birth and death, constantly abide in nirvana (niepan - liberation); although surrounded by retinues, they always delight in detachment; although taking birth in the Three Realms through the power of vows, they are not defiled by worldly dharmas.' Then, what is the meaning of the sequential eighth ground?
The sutra says: 'Subduing demonic adversaries, illuminating both truths.'
Explanation: Mara (móluó) in Sanskrit means 'harmer' here. Because it harms people's good qualities, it is called 'demonic adversary'. There are different kinds of mara, with four types. As the first volume of the Treatise on the Stages of the Buddha Land (Fodi Lun) says: Klesha Mara (fan惱魔 - affliction demon), Skandha Mara (蘊魔 - aggregate demon), Death Mara (死魔 - death demon), and Devaputra Mara (天魔 - celestial demon). Klesha Mara refers to the one hundred and twenty-eight afflictions and accompanying afflictions. Skandha Mara refers to the five aggregates of grasping. Death Mara refers to the impermanent aspects of the internal dharmas with outflows. Devaputra Mara refers to the sovereign sons of the sixth heaven of the desire realm. These four can all harm various good dharmas. Among the four, the first is the cause of birth and death, the last, Devaputra Mara, is the condition of birth and death, and the Skandha Mara and Death Mara are the results of birth and death, harming each other through maturation, effort, and self-nature. The 'subduing' is as the twenty-fifth volume of the Great Perfection of Wisdom Treatise (Zhi Du Lun) says: 'These Bodhisattvas attain the Bodhisattva path and break the Klesha Mara.' That is, in the true seeing path, the demonic adversaries of the two obstructions are separately broken. Because of attaining the Dharmakaya (法身 - Dharma body), one can break the Skandha Mara. Attaining the path of the Dharmakaya, one can break the Death Mara. However, in the first ground, the Dharmakaya and the path can also break the Skandha Mara and Death Mara in a small way, and the initial intention of becoming a Buddha can permanently break them. Therefore, the Treatise on the Stages of the Buddha Land says: 'Because of these four maras, various fears arise, and the Tathagata (如來 - Thus Come One) is forever free from the four maras.' Therefore, the immovable samadhi can break the Devaputra Mara. Now the eighth ground is called the immovable ground, and entering this ground for the first time breaks the Devaputra Mara. Therefore, it is said that this ground can forever subdue the demonic adversaries. 'Illuminating both truths' refers to the fact that wisdom can simultaneously illuminate the realms of both the true and conventional truths. This will be explained in detail below. Then, what is the meaning of the sequential ninth ground?
The sutra says: 'The Dharma Eye universally sees, knowing the roots of sentient beings, with the four unimpeded understandings, fearlessly expounding.'
Explanation: 'The Dharma Eye universally sees,' Dharma (法 - Dharma) refers to the norms and upholdings, penetrating the realms of both the true and conventional truths. Eye refers to pure wisdom, illuminating all sentient beings, and being able to fully understand their nature and faculties. 'The four unimpeded understandings,' the Commentary on the Summary of the Great Vehicle (She Da Cheng Lun) by Asanga says: Due to the Dharma unimpeded
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冥自在辨說。通以定慧及彼相應心心所法為自性故。演說無畏者。謂此菩薩法眼能見上中下根。四無礙解當根演說。言無畏者。依智度論二十四云。四無所畏菩薩有否。答曰有之。一者聞持無畏。諸陀羅尼憶念不忘。在眾說法無所畏故。二者解脫無畏。一切法藥悉能分別知眾生根。隨應說法無所畏故。三者處眾無畏。十方有來問難我者。在大眾中說法無畏。四者答難無畏。恣一切之來問難者一一皆答能斷疑惑。在大眾中說法無畏。由具此四得自在故。如華嚴經三十八云。此地菩薩得無礙智得如來妙法藏作大法師。得四無礙陀羅尼門以百萬阿僧祇善巧音聲而演說法故。次第十地其義者何。
經。十力妙智雷震法音近無等等金剛三昧。
解曰。贊滿足行。十力妙智雷震法音者。佛果十力處非處等。此地菩薩分得彼故。然智度論二十四云。佛有十力菩薩有否。答曰有。一者一切智心堅深牢固力。二者具足大慈力。不捨一切眾生故。三者具足大悲力。不須一切供養恭敬故。四者大精進力。勤求一切佛法心不厭故。五者禪定力。一心慧行威儀不壞故。六者具足智慧力。斷一切憶想分別戲論故。七者不厭生死力。成
【現代漢語翻譯】 現代漢語譯本 自在了知一切法句。由於義無礙，能自在通達一切義理。由於詞無礙，能自在分別一切言詞。由於辯無礙，能遍於十方，隨其所應自在辨說。通以定慧及彼相應的心心所法為自性。演說無畏是指，這位菩薩的法眼能見上中下根（指眾生的根器有上等、中等和下等之分），以四無礙解（義無礙解、法無礙解、詞無礙解、辯無礙解）針對不同根器進行演說。說到無畏，依據《智度論》第二十四卷所說，菩薩有四無所畏嗎？回答是有的。第一是聞持無畏，對於一切陀羅尼（總持，此處指記憶力）憶念不忘，在眾人中說法無所畏懼。第二是解脫無畏，對於一切法藥（比喻佛法）悉能分別，瞭解眾生的根器，隨應說法無所畏懼。第三是處眾無畏，十方有人前來問難，在大眾中說法無畏。第四是答難無畏，任憑一切人前來問難，一一都能回答，能斷除疑惑，在大眾中說法無畏。由於具備這四種無畏，所以能得自在。如同《華嚴經》第三十八卷所說，此地菩薩得到無礙智，得到如來妙法藏，成為大法師，得到四無礙陀羅尼門，以百萬阿僧祇（無數）善巧音聲來演說法。次第十地（菩薩修行的十個階段）的意義是什麼呢？
經文說：『十力妙智雷震法音近無等等金剛三昧。』
解釋說：這是讚歎滿足行。『十力妙智雷震法音』是指，佛果的十力（佛的十種力量，包括處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力），如處非處智力等等。此地菩薩分得了佛果的十力。然而《智度論》第二十四卷說，佛有十力，菩薩有嗎？回答是有的。第一是一切智心堅深牢固力。第二是具足大慈力，不捨棄一切眾生。第三是具足大悲力，不需要一切供養恭敬。第四是大精進力，勤求一切佛法，內心不厭倦。第五是禪定力，一心慧行，威儀不壞。第六是具足智慧力，斷除一切憶想分別戲論。第七是不厭生死力，成就
【English Translation】 English version Freely knowing all the phrases of the Dharma. Due to unobstructedness in meaning, one can freely and thoroughly understand all the principles. Due to unobstructedness in language, one can freely distinguish all words and expressions. Due to unobstructedness in eloquence, one can pervade the ten directions and freely expound according to what is appropriate. This is generally characterized by meditative concentration (定, ding), wisdom (慧, hui), and the associated mental functions (心心所法, xīn xīn suǒ fǎ). 'Speaking without fear' means that this Bodhisattva's Dharma eye can see beings of superior, middling, and inferior faculties (上中下根, shàng zhōng xià gēn), and expound the Dharma according to their respective capacities using the four unimpeded understandings (四無礙解, sì wú ài jiě: unobstructed understanding of meaning, Dharma, language, and eloquence). Regarding 'fearlessness,' according to the twenty-fourth chapter of the Mahāprajñāpāramitopadeśa (智度論, Zhìdù Lùn), does a Bodhisattva possess the four fearlessnesses? The answer is yes. First is the fearlessness of retention (聞持無畏, wén chí wú wèi): one never forgets all dhāraṇīs (陀羅尼, tuó luó ní, mantras or mnemonic devices), and thus speaks without fear in the assembly. Second is the fearlessness of liberation (解脫無畏, jiě tuō wú wèi): one can fully distinguish all Dharma medicines (法藥, fǎ yào, metaphors for Buddhist teachings), understand the faculties of beings, and expound the Dharma accordingly without fear. Third is the fearlessness in the assembly (處眾無畏, chù zhòng wú wèi): if someone from the ten directions comes to question me, I can speak without fear in the assembly. Fourth is the fearlessness of answering questions (答難無畏, dá nán wú wèi): I can answer all questions that come my way, resolve doubts, and speak without fear in the assembly. Because one possesses these four fearlessnesses, one attains freedom. As the thirty-eighth chapter of the Avataṃsaka Sūtra (華嚴經, Huá yán jīng) says, Bodhisattvas at this stage attain unobstructed wisdom, obtain the wonderful Dharma treasury of the Tathāgata (如來, Rúlái, 'Thus Come One', an epithet of the Buddha), become great Dharma masters, and obtain the doors of the four unimpeded dhāraṇīs, expounding the Dharma with a million asaṃkhyas (阿僧祇, āsēngqí, countless) of skillful sounds. What is the meaning of the sequential ten grounds (十地, shí dì, ten stages of Bodhisattva development)?
The sutra says: 'Ten powers, wonderful wisdom, thunderous Dharma sound, near the unequalled vajra samādhi (金剛三昧, Jīngāng sānmèi, diamond-like concentration).'
The explanation says: This praises the fulfillment of practice. 'Ten powers, wonderful wisdom, thunderous Dharma sound' refers to the ten powers of the Buddha-fruit (佛果, Fó guǒ, the result of Buddhahood), such as the power of knowing what is possible and impossible (處非處智力, chù fēi chù zhì lì). Bodhisattvas at this stage partially attain these powers. However, the twenty-fourth chapter of the Mahāprajñāpāramitopadeśa says, does the Buddha have ten powers, and do Bodhisattvas have them? The answer is yes. First is the power of a mind firm, deep, and solid in all wisdom. Second is the power of possessing great loving-kindness, not abandoning any sentient beings. Third is the power of possessing great compassion, not needing any offerings or reverence. Fourth is the power of great diligence, diligently seeking all Buddhist teachings without weariness. Fifth is the power of meditative concentration, with unwavering mindfulness, wisdom, conduct, and deportment. Sixth is the power of possessing wisdom, cutting off all recollection, discrimination, and conceptual proliferation. Seventh is the power of not being weary of birth and death, accomplishing
就一切眾生故。八者無生法忍力。觀一切法實相故。九者解脫力。入空無相無作解脫故。十者具足無礙智力。深法自在知諸眾生心行所起故。然此十力於十地中各一隨增。三德別者。五禪定力．六智慧力．八無生力．九解脫力．此之四力皆是自利。攝散斷妄為斷德因。正觀解脫為智德因。二大慈力．三大悲力．七不厭生死力．十無礙智力．此之四力恩德利他。慈悲．二力能度之心。七．十二力所度之境。四精進力通其二利。故此十力定慧為性。相應眷屬俱為體矣。具十智力妙應根宜演說正法其由雷震。如華嚴三十九云。此地菩薩以自願力起大悲云震大法雷。通明無畏以為雷光。福德智慧而為密雲。現種種身普遍十方演說法故。近無等等金剛三昧者嘆近果德。佛比菩薩名為無等。佛佛道齊故名為等。此第十地名為近也。金剛三昧者最後勝定。勝用堅固名金剛定。故一近字通用及定。上來十段別贊十地。又者后地必具前德。此上通贊亦不相違。從此第三結贊成就。其義者何。
經。如是功德皆悉具足。
解曰。如前功德菩薩具矣。從此第四在家諸聖眾其義者何。
經。復有無量優婆塞眾優婆夷眾皆見聖諦。
解曰。舊經據人分為二眾。此皆近事。經合為一。言無量者標眾廣也。優婆塞眾優婆夷眾
者彰其類也。此順古譯。言說訛略也。慈恩三藏所譯諸經皆云鄔婆索迦鄔波斯迦。鄔婆云近迦云事也。索是男聲斯是女聲。以男女聲辨其類別。順正理論三十七云。依何義說鄔波索迦。彼先歸依佛法僧寶。親近承事所尊重師護尸羅故。或能習近如理所為壞惡業故。或能近事佛為師故。分同諸佛得凈尸羅善意樂故。凈尸羅者在家五戒。三護身業。一護語業。后一通護身語三業。前四性戒。后一遮戒。俱表無表以為自體。有宗表業謂身語二。無表從表。無見無對法處色故。成實表業身語為體。無表即彼不相應行。非色心故。大乘表業謂即是思。無表則依勝思種上假立。非實法處攝故。由具戒德堪可親近承事比丘及比丘尼。是故名為近事男女。故婆沙云。親近承事諸善士故。皆見聖諦者贊聖德也。明在家皆證諦也。見體即是無漏凈慧。聖諦即是苦等四諦。從世第一善根無間即緣欲界苦聖諦境生無漏法名苦法智忍。如是乃至第十五念道類智忍皆名見諦。此所斷者知佛地論第一云。已斷見道一百一十二種煩惱即名初果。其實無學亦皆見諦。今依初見立見諦名。問經言見諦但是總明。理實在家得何等果。答在家容得前之三果。阿羅漢果唯是出家。設第三果生於邊國無佛法處。證第四果鬢髮自落作沙門相。如婆沙說。此經列眾無學先
【現代漢語翻譯】 現代漢語譯本 『者彰其類也』，這是遵循古譯的說法，指的是言語表達上的細微差異。慈恩三藏（玄奘）所翻譯的經典中，都將居士稱為『鄔波索迦』（Upasaka，男居士）和『鄔波斯迦』（Upasika，女居士）。『鄔波』意為『近』，『迦』意為『事』。『索』是男性的發音，『斯』是女性的發音，通過男女發音來區分其類別。《順正理論》第三十七卷中說：『依據什麼意義稱呼鄔波索迦？』因為他們首先歸依佛、法、僧三寶，親近承事所尊重之師，守護戒律。或者能夠習近如理的行為，斷除惡業。或者能夠以佛為師，親近佛。分擔諸佛的責任，獲得清凈的戒律和善良的意樂。清凈的戒律指的是在家居士所受的五戒：三種守護身業，一種守護語業，最後一種同時守護身、語、意三業。前四種是性戒，后一種是遮戒，都以表業和無表業為自體。有宗認為表業是身、語二業，無表業是從表業產生的，因為它是無見、無對的法處色。成實宗認為表業以身、語為體，無表業是不相應行，因為它既非色法也非心法。大乘認為表業就是思，無表業是依勝思的種子而假立的，並非實法，屬於法處所攝。由於具備戒德，堪能親近承事比丘和比丘尼，所以稱為近事男女。因此，《婆沙論》說：『因為親近承事諸善士。』都是見到聖諦的人讚嘆聖德。這表明在家居士也能證得聖諦。見諦的本體就是無漏的清凈智慧。聖諦就是苦、集、滅、道四諦。從世第一善根無間，立即緣欲界苦聖諦境生起的無漏法，稱為苦法智忍。像這樣，乃至第十五唸的道類智忍，都稱為見諦。這些所斷除的煩惱，如《佛地論》第一卷所說：『已經斷除見道一百一十二種煩惱，就稱為初果。』實際上，無學位的聖者也都見諦。現在依據初見聖諦來建立見諦之名。問：經文說見諦只是總體的說明，實際上在家居士能證得什麼果位？答：在家居士可以證得前三果。阿羅漢果只有出家才能證得。假設證得第三果的聖者生於邊遠國家，沒有佛法的地方，那麼當他證得第四果時，鬢髮會自動脫落，現出沙門之相。正如《婆沙論》所說，這部經列舉的聽眾中，無學位的人排在前面。
【English Translation】 English version 'Those who manifest their kind.' This follows the ancient translation, referring to subtle differences in verbal expression. In the scriptures translated by the Venerable Cien Sanzang (Xuanzang), lay practitioners are referred to as 'Upasaka' (male lay follower) and 'Upasika' (female lay follower). 'Upas' means 'near,' and 'ka' means 'affair' or 'matter.' 'Sa' is the masculine sound, and 'si' is the feminine sound, distinguishing their categories through male and female pronunciations. The thirty-seventh volume of the Shun Zheng Li Lun (Nyayanusarasastra) states: 'According to what meaning is Upasaka called?' Because they first take refuge in the Triple Gem of Buddha, Dharma, and Sangha, closely attend to and serve the respected teachers, and guard the precepts. Or they are able to practice according to the Dharma, cutting off evil deeds. Or they are able to take the Buddha as their teacher, drawing near to the Buddha. Sharing the responsibilities of all Buddhas, obtaining pure precepts and virtuous intentions. Pure precepts refer to the five precepts taken by lay practitioners: three guarding bodily actions, one guarding verbal actions, and the last one guarding bodily, verbal, and mental actions simultaneously. The first four are precepts by nature, and the last one is a prohibitive precept, both having manifest and unmanifest karma as their essence. The Sarvastivada school believes that manifest karma is bodily and verbal karma, and unmanifest karma arises from manifest karma because it is invisible and non-resistant, belonging to the form of the Dharma realm. The Satyasiddhi school believes that manifest karma has body and speech as its essence, and unmanifest karma is non-associated formations because it is neither form nor mind. The Mahayana school believes that manifest karma is thought, and unmanifest karma is provisionally established based on the seeds of superior thought, not a real dharma, and is included in the Dharma realm. Because they possess the virtue of precepts and are capable of closely attending to and serving Bhikkhus and Bhikkhunis, they are called laymen and laywomen. Therefore, the Vibhasa says: 'Because they closely attend to and serve virtuous individuals.' All those who have seen the truth praise virtuous qualities. This shows that lay practitioners can also attain the truth. The essence of seeing the truth is undefiled pure wisdom. The truth is the Four Noble Truths of suffering, its cause, its cessation, and the path. From the root of the best worldly virtue, immediately arising from the realm of suffering of the desire realm, the undefiled dharma is called the forbearance of the knowledge of the Dharma of suffering. Like this, even up to the fifteenth thought of the forbearance of the knowledge of the types of the path, all are called seeing the truth. These afflictions that are cut off, as the first volume of the Buddhabhumi Sutra says: 'Having already cut off one hundred and twelve kinds of afflictions of the path of seeing, one is called the first fruit.' In reality, those in the state of no more learning also see the truth. Now, the name of seeing the truth is established based on the initial seeing of the truth. Question: The sutra says that seeing the truth is only a general explanation. What fruit can lay practitioners actually attain? Answer: Lay practitioners can attain the first three fruits. The fruit of Arhat can only be attained by those who have left home. Suppose a saint who has attained the third fruit is born in a remote country where there is no Buddha Dharma, then when he attains the fourth fruit, his hair will automatically fall off, and he will appear as a Shramana. As the Vibhasa says, among the audience listed in this sutra, those in the state of no more learning are listed first.
明。近事眾中但言見諦。既無遮表容有前三。何理知然。如次經云。即問寶蓋無垢稱等諸優婆塞。此等居士尚是應現大菩薩眾。于中三果豈不得哉。從此第五在家七賢眾于中分三。且初第一標數辨類。其義者何。
經。復有無量修七賢行。
解曰。言無量者彰眾廣也。修七賢行者。修謂進修賢謂賢善亦賢和也。賢位有七名七賢矣。其七者何。一者五停心觀。由諸有情機類有五。謂貪嗔癡慢及尋思。停止其心當病設藥隨應治斷名五停心。順正理論五十九云。諸有情類行別眾多。故入修門依二門入。一不凈觀。二持息念。如瑜伽三十依聲聞地略引兩門。一明遠離二別對治。明遠離者如彼論云。先當修習遠離圓滿。此有二種。一身遠離。不與在家出家二眾共相雜住。獨處閑靜。二心遠離。遠離一切染污無記所有作意。修習諸善能引義利定地作意。別對治者。一者勤修不凈觀。如理作意知實不凈深可厭逆。尋思內身種種不凈外諸死屍或男或女親怨中庸或劣中勝少中老年取彼相已若尸青瘀膿爛蟲蛆膀脹爛壞種種勝解狐狼等食支節分散。是名尋思修不凈觀。能為貪慾厭離對治故二者勤修慈愍觀。由欲利益安樂於諸有情。作意與樂發起勝解。是慈愍相。復應思擇親品怨品此中庸品。我于怨品當應與樂。何以故。此中都無
【現代漢語翻譯】 現代漢語譯本：
問：在家的修行者中，只說證得了見諦（dṛṣṭi-satya，見道），既然沒有遮止（在家眾）證得前三果（斯陀洹果、斯陀含果、阿那含果），那麼根據什麼道理可以知道這一點呢？
答：如《如次經》所說：『（佛）隨即問寶蓋（Ratnakara）、無垢稱（Vimalakīrti）等各位優婆塞（upāsaka，男居士）。』這些居士尚且是應化示現的大菩薩眾，那麼他們之中怎麼會沒有證得三果的呢？
從此（《瑜伽師地論》）第五（本地分中）在家的七賢眾中，又可以分為三種。首先，第一種是標明數量和辨別種類，它的含義是什麼呢？
經文：『復有無量修七賢行。』
解釋：『言無量者』，是彰顯（在家修行）人數眾多。『修七賢行者』，修是進修，賢是賢善，也是賢和。賢位有七種，名為七賢。這七種是什麼呢？第一是五停心觀（pañca sthita-citta-upasthāna）。由於各種有情眾生的根器類別有五種，即貪（rāga）、嗔（dveṣa）、癡（moha）、慢（māna）以及尋思（vitarka）。停止這些心念，如同針對病癥施用藥物，隨應治療斷除，名為五停心觀。《順正理論》第五十九卷說：『有情眾生的行為差別眾多，所以進入修行之門要依據兩個門徑進入：一是不凈觀（aśubha-bhāvanā），二是持息念（ānāpānasmṛti）。』如《瑜伽師地論》第三十卷依據聲聞地（śrāvakabhūmi）略微引述了兩個門徑：一是闡明遠離，二是分別對治。闡明遠離，如該論所說：『首先應當修習遠離圓滿。』這有兩種：一是身遠離，不與在家眾和出家眾共同雜住，獨自處於閑靜之處；二是心遠離，遠離一切染污和無記的所有作意，修習各種能夠引生義利和禪定之地的作意。分別對治，一是勤奮修習不凈觀，如理作意，知道（身體）真實不凈，深深地可以厭惡違逆。尋思內在身體的種種不凈，外在各種死屍，或者男或者女，親近的、怨恨的、中等的，或者低劣的、中等的、殊勝的，或者年少的、中年的、老年的，選取那些（死屍）的相狀之後，如果是屍體青瘀、膿爛、蟲蛆、膀脹爛壞，種種勝解，狐狼等食用，支節分散。這叫做尋思修不凈觀，能夠作為貪慾的厭離對治。所以二是勤奮修習慈愍觀（maitrī-karuṇā-bhāvanā）。由於想要利益安樂於各種有情，作意給予快樂，發起殊勝的理解，這是慈愍的相狀。又應當思擇親品、怨品、此中庸品。我對於怨品應當給予快樂。為什麼呢？因為這裡都沒有（利益）。'
【English Translation】 English version:
Question: Among the lay practitioners, it is only said that they have attained the vision of truth (dṛṣṭi-satya, seeing the path). Since there is no prohibition against (laypeople) attaining the first three fruits (Sotāpanna, Sakadāgāmin, Anāgāmin), what reasoning allows us to know this?
Answer: As the As-it-is-said Sutra states: 『(The Buddha) then asked the upāsakas (male lay devotees) such as Ratnakara (Treasure Cover) and Vimalakīrti (Immaculate Glory).』 These laypeople are still manifested great Bodhisattvas, so how could there not be those among them who have attained the three fruits?
From this (Yogācārabhūmi), the fifth (in the Local Section), the seven virtuous laypeople can be divided into three types. First, the first type is to mark the number and distinguish the categories. What is its meaning?
Sutra: 『Again, there are immeasurable numbers who cultivate the conduct of the seven virtuous ones.』
Explanation: 『The term 'immeasurable'』 signifies the vastness of the assembly (of lay practitioners). 『Cultivating the conduct of the seven virtuous ones』 means that cultivation is progressive, and virtuous means virtuous and good, also harmonious. There are seven virtuous positions, called the seven virtuous ones. What are these seven? The first is the five aspects of mind-stopping meditation (pañca sthita-citta-upasthāna). Because the faculties of various sentient beings are of five types, namely greed (rāga), hatred (dveṣa), delusion (moha), pride (māna), and discursive thought (vitarka). Stopping these thoughts is like administering medicine for an illness, treating and cutting them off accordingly, which is called the five aspects of mind-stopping meditation. The Nyāyānusāra-śāstra, volume 59, says: 『The behaviors of sentient beings are numerous and diverse, so entering the gate of practice should be based on two paths: one is the contemplation of impurity (aśubha-bhāvanā), and the other is mindfulness of breathing (ānāpānasmṛti).』 As the Yogācārabhūmi, volume 30, briefly cites two paths based on the Śrāvakabhūmi (Hearer's Stage): one is to clarify detachment, and the other is to separately counteract. Clarifying detachment, as that treatise says: 『First, one should cultivate the perfection of detachment.』 There are two types of this: one is physical detachment, not living together with laypeople and monastics, but dwelling alone in a quiet place; the other is mental detachment, staying away from all defilements and neutral thoughts, cultivating various wholesome thoughts that can lead to benefit and the state of samādhi. Separately counteracting, one is diligently cultivating the contemplation of impurity, mindfully contemplating, knowing that (the body) is truly impure, deeply repulsive and averse. Contemplating the various impurities within the body, and the various corpses outside, whether male or female, close, hateful, neutral, or inferior, medium, superior, or young, middle-aged, old, after taking those (corpse) appearances, if the corpse is bluish-purple, festering, maggot-infested, bloated and decayed, with various perceptions, being eaten by foxes and wolves, with limbs scattered. This is called contemplating the contemplation of impurity, which can serve as a counteraction against the aversion of greed. Therefore, the second is diligently cultivating the contemplation of loving-kindness and compassion (maitrī-karuṇā-bhāvanā). Because one wants to benefit and bring happiness to various sentient beings, contemplating giving happiness, generating superior understanding, this is the aspect of loving-kindness and compassion. One should also contemplate the categories of relatives, enemies, and neutral ones. I should give happiness to the category of enemies. Why? Because there is no (benefit) here.'
嗔罵打弄故。世尊言。如是有情無始世來經歷生死長時流轉。更互或為父母兄弟姊妹師友。皆當發起平等性心利益安樂與樂勝解。是名尋思修慈愍觀。能離嗔恚故。三者勤修緣起觀。能正了知十有二支。如是一切緣生諸行無不皆是本無今有。生已散滅。是故前後皆是無常皆是生老病死法故。其性是苦不自有故。中間十支不可得故性空無我。是名尋思緣起相觀。能離愚癡故。四者勤修界差別觀。謂正尋思地等六界。地為堅相。水為濕相。火為暖相。風為動相。空虛空相。識了別相。此一切相以要言之皆是無常苦空無我。由界差別所合成身發起高慢便為顛倒。如是六界為所依故筋骨血肉眾緣和合圍繞虛空。施設言論假名為身。若於如是界差別觀善修善習善多修習。是名尋思界差別觀。能離憍慢故。五者勤修阿那波那觀。能正了知于入出息。所緣境界繫心了達無忘明記。若風入內名為入息。若風出外名為出息。此入出息及所依止皆是無常。此中都無持息入者持息出者。從因緣生假設言論。若於如是入出息念善多修習能離尋思故。下總結云。如是依止凈行所緣尋思觀已。數數于內令心寂靜。數數復于如所尋思以勝觀行審諦伺察。由定為依慧得清凈。由慧為依定得增長。是故名為五停心觀。二者別想念住。正理六十云。以自相共
【現代漢語翻譯】 現代漢語譯本 嗔罵打弄的緣故。世尊說：『像這樣的有情眾生，從無始以來經歷生死，長久地流轉，互相之間或許曾經是父母、兄弟、姐妹、師長、朋友。都應當發起平等的心，利益他們，使他們安樂，並給予他們殊勝的理解。』這叫做尋思修習慈悲觀，能夠遠離嗔恚的緣故。 第二，勤奮修習緣起觀，能夠正確地了知十二因緣。像這樣一切因緣所生的諸行，沒有不是本來沒有而現在才有的，生起之後就會散滅。因此，前後都是無常的，都是生老病死的法則，所以它的性質是苦的，不自己存在。中間的十支因緣不可得，所以其自性是空性的，沒有我。這叫做尋思緣起相觀，能夠遠離愚癡的緣故。 第三，勤奮修習界差別觀，就是正確地尋思地、水、火、風、空、識這六界。地是堅硬的相，水是濕潤的相，火是溫暖的相，風是流動的相，空是虛空的相，識是了別的相。總而言之，這一切相都是無常、苦、空、無我的。由於界差別所合成的身體，發起高慢就是顛倒。像這樣，六界作為所依，筋骨血肉等眾多因緣和合，圍繞著虛空，施設言論，假名為身體。如果對於這樣的界差別觀，善於修習，善於練習，善於多多修習，這叫做尋思界差別觀，能夠遠離憍慢的緣故。 第四，勤奮修習阿那波那觀（Anapanasati，入出息念），能夠正確地了知入息和出息。對於所緣的境界，繫心了達，沒有忘記，明確地記住。風進入體內叫做入息，風出去體外叫做外出息。這入息和出息，以及它們所依賴的處所，都是無常的。這裡面都沒有持息入者，也沒有持息出者。從因緣而生，假設言論。如果對於這樣的入出息念，善於多多修習，能夠遠離尋思的緣故。 下面總結說：像這樣，依靠凈行所緣，尋思觀之後，數數在內心令心寂靜。數數又對於所尋思的，用殊勝的觀行審諦地伺察。由於禪定為依靠，智慧得以清凈；由於智慧為依靠，禪定得以增長。所以叫做五停心觀。 第二，別想念住。《正理六十頌》說：『以自相共』
【English Translation】 English version Because of scolding, cursing, hitting, and teasing. The World Honored One said: 'Such sentient beings, from beginningless time, have experienced birth and death, and have been transmigrating for a long time. They may have been parents, brothers, sisters, teachers, or friends to each other. All should arouse a mind of equality, benefit them, bring them peace and happiness, and give them excellent understanding.' This is called contemplating loving-kindness and compassion through reflection, which can eliminate anger. Second, diligently cultivate the contemplation of dependent origination (Pratītyasamutpāda), which can correctly understand the twelve links of dependent origination. Like this, all conditioned phenomena arising from causes and conditions are all originally non-existent and only now exist, and after arising, they will disperse and perish. Therefore, both before and after are impermanent, and are subject to the laws of birth, old age, sickness, and death. Therefore, its nature is suffering, and it does not exist on its own. The ten intermediate links are unattainable, so its nature is emptiness and non-self (Anatta). This is called contemplating the aspect of dependent origination through reflection, which can eliminate ignorance. Third, diligently cultivate the contemplation of the distinction of elements, which is to correctly contemplate the six elements of earth, water, fire, wind, space, and consciousness. Earth is the aspect of solidity, water is the aspect of moisture, fire is the aspect of warmth, wind is the aspect of movement, space is the aspect of emptiness, and consciousness is the aspect of discernment. In short, all these aspects are impermanent, suffering, empty, and without self. Because the body is composed of the distinction of elements, arrogance arises, which is delusion. Like this, the six elements serve as the basis, and the sinews, bones, blood, flesh, and other conditions come together, surrounding the empty space, and speech is established, falsely called the body. If one is skilled in cultivating, practicing, and repeatedly cultivating such contemplation of the distinction of elements, this is called contemplating the distinction of elements through reflection, which can eliminate pride. Fourth, diligently cultivate the contemplation of Ānāpānasmṛti (mindfulness of breathing), which can correctly understand the in-breath and the out-breath. With regard to the object of focus, fix the mind, understand it, do not forget it, and clearly remember it. The wind entering the body is called the in-breath, and the wind leaving the body is called the out-breath. This in-breath and out-breath, and the place they depend on, are all impermanent. There is no one who holds the breath in, and no one who holds the breath out. They arise from causes and conditions, and speech is assumed. If one is skilled in repeatedly cultivating such mindfulness of breathing, one can eliminate reflection. The following summarizes: Like this, relying on pure conduct as the object of focus, after contemplating through reflection, repeatedly quiet the mind within. Repeatedly, with regard to what has been contemplated, carefully examine it with superior contemplation. Because of meditation (Dhyana) as the basis, wisdom (Prajna) is purified; because of wisdom as the basis, meditation is increased. Therefore, it is called the Five Stoppages of Mind Contemplation (Pañca Nivāraṇā). Second, the separate mindfulness of the abodes. The 'Sixty Verses on Reasoning' says: 'With self-characteristics together.'
相觀身受心法。一一別觀修四念住。一身念住觀自相者。謂觀于身從眼至觸十處自性皆不凈故能治凈倒。二受念住觀自相者。唯受自性性自苦故能治樂倒。三心念住觀自相者。唯心自性性自無常能治常倒。四法念住觀自相者。唯法自性性空無我能治我倒。觀共相者。身受心法與余有為俱無常。性與余有漏俱是苦性。與一切法空無我性。此四念住以慧為體。相應俱有具五蘊性。三者總相念住。如正理云。雜緣法念住。總觀一切身受心法。所謂非常苦空非我。如是熟修智及定已便能安立順諦現觀。四者暖善根。如正理云。順抉擇分。初善根起名為暖法。如鉆火位初暖相生。法與暖同故名暖法。此善根起分位長故。能具觀察四聖諦境。由此具修十六行相觀苦諦等。如次當悉。住空閑者修習此暖。下中上品漸次增進觀察諸有。恒為猛盛焰所焚燒。於三寶中信上首故。五者頂善根。如正理云。總緣共相法念住差別。頂聲顯此是最勝處。謂色界攝。四善根中可動二中下者名暖。上者名頂。此境行相與暖法同。謂觀四諦修十六行。下中上品漸次增長。緣三寶信多現行故。六者忍善根。如正理云。總緣共相法念住差別。於四諦理能忍可中此最勝故。無退墮故。然此忍法有下中上。下品忍位具八類心。謂瑜伽師以四行相觀欲界苦名下品心
{ "translations": [ "現代漢語譯本", "觀察身、受、心、法的方法。一一分別觀察修習四念住（Four Foundations of Mindfulness）。", "一、身念住（Mindfulness of the Body）觀察自相，是指觀察身體，從眼到觸這十個處所的自性都是不潔凈的，因此能夠對治凈倒（Perverted view of purity）。", "二、受念住（Mindfulness of Feelings）觀察自相，只是感受的自性本身就是苦的，因此能夠對治樂倒（Perverted view of pleasure）。", "三、心念住（Mindfulness of Mind）觀察自相，只是心的自性本身就是無常的，因此能夠對治常倒（Perverted view of permanence）。", "四、法念住（Mindfulness of Phenomena）觀察自相，只是法的自性是空且無我的，因此能夠對治我倒（Perverted view of self）。", "觀察共相，身體、感受、心、法與其他的有為法一樣都是無常的，其性質與其他的有漏法一樣都是苦的，與一切法一樣都是空且無我的。這四念住以智慧為本體，相應俱有，具有五蘊的性質。", "三、總相念住。如《正理》所說：『雜緣法念住』，總的觀察一切身、受、心、法，所謂無常、苦、空、非我。像這樣熟練地修習智慧和禪定后，便能夠安立順諦現觀（Direct perception conforming to the truth）。", "四、暖善根（Heat wholesome root）。如《正理》所說：『順抉擇分（Part conforming to ascertainment），最初善根生起名為暖法』，就像鉆木取火時最初產生暖的現象一樣。法與暖相同，所以名為暖法。這種善根生起的分位很長，因此能夠全面地觀察四聖諦（Four Noble Truths）的境界。由此全面地修習十六行相（Sixteen aspects）來觀察苦諦等，依次應當全部瞭解。住在空閑處的人修習這種暖，下品、中品、上品逐漸增進，觀察諸有（All existence）恒常被猛烈的火焰所焚燒，因為對三寶（Three Jewels）的信心最為重要。", "五、頂善根（Peak wholesome root）。如《正理》所說：『總緣共相法念住差別』，『頂』這個詞顯示這是最殊勝之處，指的是最上。在四善根中，可以動搖的兩種中下品稱為暖，上品稱為頂。這種境界的行相與暖法相同，即觀察四諦，修習十六行相，下品、中品、上品逐漸增長，因為緣三寶的信心多現行。", "六、忍善根（Forbearance wholesome root）。如《正理》所說：『總緣共相法念住差別』，對於四諦的道理能夠忍可，這是最殊勝的，不會退墮。然而這種忍法有下品、中品、上品。下品忍位具有八類心，即瑜伽師以四行相觀察欲界苦，稱為下品心。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Methods for observing the body, feelings, mind, and phenomena. Observe and cultivate the Four Foundations of Mindfulness individually.", "1. Mindfulness of the Body (Kāya-satipaṭṭhāna) – Observing its self-nature means observing the body, from the eyes to touch, the ten sense bases (ayatana) are inherently impure, thus able to counteract the perverted view of purity (śubha-viparyāsa).", "2. Mindfulness of Feelings (Vedanā-satipaṭṭhāna) – Observing its self-nature, feelings are inherently suffering, thus able to counteract the perverted view of pleasure (sukha-viparyāsa).", "3. Mindfulness of Mind (Citta-satipaṭṭhāna) – Observing its self-nature, the mind is inherently impermanent, thus able to counteract the perverted view of permanence (nitya-viparyāsa).", "4. Mindfulness of Phenomena (Dharma-satipaṭṭhāna) – Observing its self-nature, phenomena are inherently empty and without self, thus able to counteract the perverted view of self (ātma-viparyāsa).", "Observing the common characteristics, the body, feelings, mind, and phenomena, like other conditioned phenomena (saṃskṛta), are impermanent. Their nature, like other defiled (sāsrava) phenomena, is suffering. Like all phenomena, they are empty and without self. These Four Foundations of Mindfulness have wisdom (prajñā) as their essence, are concurrent, and possess the nature of the five aggregates (skandha).", "3. Mindfulness of General Characteristics. As the Abhidharmakośabhāṣya says: 『Mindfulness of phenomena with mixed conditions,』 generally observing all body, feelings, mind, and phenomena, namely impermanent, suffering, empty, and without self. Having skillfully cultivated wisdom and samādhi in this way, one can establish direct perception conforming to the truth (anulomikī kṣānti).", "4. Heat Wholesome Root (Uṣmagata-kuśalamūla). As the Abhidharmakośabhāṣya says: 『Part conforming to ascertainment (nirvedha-bhāgīya), the initial arising of a wholesome root is called heat (uṣmagata),』 like the initial generation of warmth when drilling for fire. Phenomena and heat are similar, hence the name 『heat phenomena.』 Because the phase of arising of this wholesome root is long, it can fully observe the realm of the Four Noble Truths (ārya-satya). Thus, by fully cultivating the sixteen aspects (ākāra), one observes the Truth of Suffering, etc., which should all be understood in sequence. Those dwelling in solitude cultivate this heat, gradually increasing from inferior, intermediate, to superior, observing that all existence (bhava) is constantly burned by a fierce flame, because faith in the Three Jewels (triratna) is paramount.", "5. Peak Wholesome Root (Mūrdhan-kuśalamūla). As the Abhidharmakośabhāṣya says: 『Difference in mindfulness of phenomena with general conditions,』 the term 『peak』 indicates this is the most excellent place, referring to the highest. Among the four wholesome roots, the lower two that can be shaken are called heat, and the superior one is called peak. The characteristics of this realm are the same as heat phenomena, namely observing the Four Truths, cultivating the sixteen aspects, gradually increasing from inferior, intermediate, to superior, because faith in the Three Jewels often manifests.", "6. Forbearance Wholesome Root (Kṣānti-kuśalamūla). As the Abhidharmakośabhāṣya says: 『Difference in mindfulness of phenomena with general conditions,』 being able to forbear the principles of the Four Truths, this is the most excellent, without falling back. However, this forbearance has inferior, intermediate, and superior levels. The inferior level of forbearance possesses eight types of mind, namely the yogi observing the suffering of the desire realm with four aspects, called inferior mind." ] }
。如是次觀色無色苦集滅道諦亦如是觀成八類心名下品忍。中忍減略行相所緣。謂瑜伽師以四行相觀欲界苦。乃至具足以四行相觀欲界道。于上界道滅一行相從此名曰中品忍初。漸減漸略唯以二心觀欲界苦名中品忍。上忍唯觀欲界苦諦修一行相。唯一剎那。此善根起不相續故名上品忍。七者世第一善根。上忍無間有修所成初開聖道門。世間功德中勝。此即說名世第一法。此有漏故名為世間。是最勝故名為第一。有士用力離同類因引聖道起故名最勝。是故名為世第一法。近見道故。似見道故。唯修爾所似苦法忍唯緣欲苦故。如是名為七賢行矣。從此第二別贊具德。其義者何。
經。念處正勤神足根力八勝處十遍處。
解曰。如正理論屬七賢者。言念處者謂四念處。身受心法以慧為性。攝彼別總初業位故。言正勤者。勤斷二惡勤修二善精進為性。暖位增故。言神足者欲勤心觀。以定為性。頂位增故。根謂五根。忍必不退。忍位增故。力謂五力。世第一法惑不能屈。力增勝故。此念住等具五蘊性。無覺道支是無漏故。八勝處者如正理云。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。四內無色想觀外色多。內無色想觀外青黃赤白四色。足前成八。初二勝處依初解脫。次二勝處依第二解脫。前
【現代漢語翻譯】 現代漢語譯本：像這樣依次觀察色、無色、苦、集、滅、道四諦，也像這樣觀察，成就八種心，稱為下品忍。中品忍減少行相和所緣。意思是瑜伽師用四種行相觀察欲界的苦，乃至具足用四種行相觀察欲界的道。在上界道的滅諦上用一種行相觀察，從此稱為中品忍的開始。逐漸減少和省略，只用兩種心觀察欲界的苦，稱為中品忍。上品忍只觀察欲界苦諦，修習一種行相，只有一剎那。這種善根生起后不相續，所以稱為上品忍。第七是世第一善根。上品忍之後，通過修習成就，初步開啟聖道之門。在世間的功德中最為殊勝。這就叫做世第一法。因為這種法是有漏的，所以稱為世間；因為是最殊勝的，所以稱為第一。有修行者努力，從同類因中脫離，引導聖道生起，所以稱為最勝。因此稱為世第一法。因為接近見道，所以類似見道。只是修習那樣的類似苦法忍，只緣于欲界的苦。像這樣稱為七賢行。從此第二部分別讚歎具足功德。它的意義是什麼呢？
經文：念處、正勤、神足、根、力、八勝處、十遍處。
解釋：如《正理論》所說，屬於七賢的是：念處，指四念處（身念處、受念處、心念處、法念處），以智慧為體性，總攝和分別，處於初業位。正勤，指勤斷兩種惡，勤修兩種善，以精進為體性，在暖位時增長。神足，指欲神足、勤神足、心神足、觀神足，以禪定為體性，在頂位時增長。根，指五根（信根、精進根、念根、定根、慧根），忍位必定不退。力，指五力（信力、精進力、念力、定力、慧力），世第一法不會被迷惑所屈服，力量增長殊勝。這些念住等具有五蘊的體性，沒有覺道支，因為是無漏的。八勝處，如《正理論》所說：一、內有色想，觀察外色少。二、內有色想，觀察外色多。三、內無色想，觀察外色少。四、內無色想，觀察外色多。內無色想，觀察外面的青、黃、赤、白四種顏色。加起來成為八種。最初兩種勝處依賴於初禪解脫，其次兩種勝處依賴於第二禪解脫。
【English Translation】 English version: Thus, observing the Form Realm, Formless Realm, the Four Noble Truths (suffering, accumulation, cessation, and the path) in sequence, and observing in this way, one accomplishes eight types of mind, which are called 'Inferior Endurance' (下品忍). 'Middle Endurance' reduces the aspects and objects of focus. It means that a yogi observes the suffering of the Desire Realm with four aspects, and even fully observes the path of the Desire Realm with four aspects. Observing the cessation of the Upper Realm's path with one aspect, from this it is called the beginning of 'Middle Endurance'. Gradually reducing and omitting, observing only the suffering of the Desire Realm with two minds is called 'Middle Endurance'. 'Superior Endurance' only observes the truth of suffering in the Desire Realm, cultivating one aspect, for only a moment. Because this root of goodness arises and does not continue, it is called 'Superior Endurance'. The seventh is the 'World's Foremost Root of Goodness' (世第一善根). Immediately after 'Superior Endurance', through cultivation, the gate to the holy path is initially opened. Among worldly merits, it is the most excellent. This is called the 'World's Foremost Dharma' (世第一法). Because this dharma is with outflows, it is called worldly; because it is the most excellent, it is called foremost. Because a practitioner strives, separates from similar causes, and guides the arising of the holy path, it is called the most excellent. Therefore, it is called the 'World's Foremost Dharma'. Because it is close to the path of seeing, it resembles the path of seeing. It only cultivates that which resembles the 'Endurance of the Dharma of Suffering' (苦法忍), only focusing on the suffering of the Desire Realm. Thus, these are called the 'Seven Stages of the Worthy' (七賢行). From this second part, separately praising the one endowed with virtues. What is its meaning?
Sutra: Mindfulness (念處), Right Diligence (正勤), Supernatural Powers (神足), Roots (根), Powers (力), Eight Fields of Mastery (八勝處), Ten Pervasions (十遍處).
Explanation: As stated in the Nyāyānusāraśāstra (正理論), belonging to the Seven Worthies are: Mindfulness, referring to the Four Foundations of Mindfulness (身念處, 受念處, 心念處, 法念處) - mindfulness of body, feeling, mind, and dharma - with wisdom as its nature, comprehensively and separately, being in the initial stage of practice. Right Diligence, referring to diligently abandoning two evils and diligently cultivating two goods, with diligence as its nature, increasing in the stage of warmth. Supernatural Powers, referring to the supernatural powers of desire, diligence, mind, and observation, with samadhi as its nature, increasing in the stage of peak. Roots, referring to the five roots (信根, 精進根, 念根, 定根, 慧根) - faith, diligence, mindfulness, samadhi, and wisdom - in the stage of endurance, there is no regression. Powers, referring to the five powers (信力, 精進力, 念力, 定力, 慧力) - faith, diligence, mindfulness, samadhi, and wisdom - the World's Foremost Dharma cannot be subdued by delusion, the power increases and becomes superior. These mindfulness abidings and so on have the nature of the five aggregates, without the limb of enlightenment of awakening, because they are without outflows. The Eight Fields of Mastery, as stated in the Nyāyānusāraśāstra: 1. Internally having the perception of form, observing external forms as few. 2. Internally having the perception of form, observing external forms as many. 3. Internally not having the perception of form, observing external forms as few. 4. Internally not having the perception of form, observing external forms as many. Internally not having the perception of form, observing the four external colors of blue, yellow, red, and white. Adding up to become eight. The first two fields of mastery rely on the first dhyana liberation, the next two fields of mastery rely on the second dhyana liberation.
四勝處不凈相轉作青瘀等諸行相故。后四勝處依第四禪緣欲可見。青黃赤白清凈相轉作凈光鮮行相轉故。此八勝處能制所緣隨所樂觀惑終不起。能制伏境心勝境處故名勝處。此八俱以無貪為體。相應俱有五蘊為性。十遍處者。謂周遍觀地水火風青黃赤白及以空識二無邊處。於一切處周遍觀察無有間隙故名遍處。十中前八如勝處中。后四勝處謂八。自性皆是無貪。若並助伴皆五蘊性。依第四禪緣欲可見色。后二遍處如次空識。定善無色為其自性。各緣自地四蘊為境。應知此中修觀行者從諸勝處入諸遍處。后勝前故。后四勝處雖能分別青黃赤白。而未能作無邊行相。前四邊處謂觀青等一一無邊。復思青等所依大種。故觀地等一一無邊。此所緣色由何廣大。由所依空及能緣識故。次觀后二無邊處。賢位所修勝處遍處但為治貪俱有漏故。從此第三結趣現觀。其義者何。
經。十六心行趣諦現觀。
解曰。十六心行者。依正理論。謂從暖法修四聖諦。於一一諦有四行相。苦諦四者。一非常行待眾緣故。二者苦行逼迫性故。三者空行違我所故。四無我行違我見故。集諦四者。一者因行如種生牙故。二者集行因集果現故。三者生行令果相續故。四者緣行令果成辦故。滅諦四者。一者滅行諸蘊盡故。二者靜行三毒息故。三
【現代漢語翻譯】 現代漢語譯本 四勝處通過不凈觀，將目標轉變為青瘀等各種形態。后四勝處依賴於第四禪，所緣為欲界可見之色。將青、黃、赤、白等清凈之相，轉變為清凈光明的行相。這八勝處能夠控制所緣境，使修觀者無論觀察何種境界，都不會生起迷惑。因為能夠制伏境界，使心勝於境界，所以稱為勝處。這八勝處都以無貪為體性，與其相應的都具有五蘊的性質。十遍處是指周遍觀察地、水、火、風、青、黃、赤、白以及空無邊處和識無邊處。在一切處所周遍觀察，沒有間隙，所以稱為遍處。十遍處中的前八種與勝處中的前八種相同。后四勝處指前八種。它們的自性都是無貪。如果包括助伴，則都具有五蘊的性質。依賴於第四禪，所緣為欲界可見之色。后兩種遍處依次為空無邊處和識無邊處，它們的自性是定善無色，各自以自地的四蘊為境界。應當知道，修觀行者是從各種勝處進入各種遍處，因為後者勝於前者。后四勝處雖然能夠分別青、黃、赤、白，但未能形成無邊的行相。前四遍處是觀察青等一一無邊，進而思惟青等所依賴的大種，因此觀察地等一一無邊。這些所緣之色由什麼而廣大呢？由所依賴的空以及能緣之識。其次是觀察后兩種無邊處。賢位所修的勝處和遍處，僅僅是爲了對治貪慾，都屬於有漏法。由此第三結趣現觀，其含義是什麼呢？ 經文：十六心行趣諦現觀。 解釋：十六心行，依據《正理論》，是指從暖法開始修習四聖諦，對於每一聖諦都有四種行相。苦諦的四種行相是：一、非常行（anitya）(待眾緣故)；二、苦行（duhkha）(逼迫性故)；三、空行（shunya）(違我所故)；四、無我行（anatman）(違我見故)。集諦的四種行相是：一、因行（hetu）(如種生牙故)；二、集行（samudaya）(因集果現故)；三、生行（prabhava）(令果相續故)；四、緣行（pratyaya）(令果成辦故)。滅諦的四種行相是：一、滅行（nirodha）(諸蘊盡故)；二、靜行（shanta）(三毒息故)；三
【English Translation】 English version The four kasina (catu kasina) samadhi transform the impure appearance into various forms such as blue-purple. The latter four kasina samadhi rely on the fourth dhyana (fourth meditative absorption), with the object of focus being visible form in the desire realm. The pure appearances of blue, yellow, red, and white are transformed into the appearance of pure, bright light. These eight kasina samadhi can control the object of focus, ensuring that delusion does not arise in the practitioner, regardless of what they observe. Because they can subdue the object, allowing the mind to overcome the object, they are called kasina samadhi. These eight kasina samadhi all have non-greed as their essence, and those that are associated with them have the nature of the five skandhas (five aggregates). The ten kasayatana (ten spheres of totality) refer to the pervasive observation of earth, water, fire, wind, blue, yellow, red, white, as well as the sphere of infinite space and the sphere of infinite consciousness. Because the observation is pervasive in all places, without gaps, it is called kasayatana. The first eight of the ten are the same as the first eight of the kasina samadhi. The latter four kasina samadhi refer to the first eight. Their nature is all non-greed. If including the associated factors, they all have the nature of the five skandhas. They rely on the fourth dhyana, with the object of focus being visible form in the desire realm. The latter two kasayatana are, in order, the sphere of infinite space and the sphere of infinite consciousness, their nature being fixed good formless realms, each with the four skandhas of its own realm as its object. It should be known that practitioners of contemplation enter the various kasayatana from the various kasina samadhi, because the latter is superior to the former. Although the latter four kasina samadhi can distinguish blue, yellow, red, and white, they cannot form an infinite appearance. The first four kasayatana are the observation of each of blue, etc., as infinite, and further contemplation of the great elements on which blue, etc., rely, thus observing each of earth, etc., as infinite. By what are these objects of focus made vast? By the space on which they rely and the consciousness that focuses on them. Next is the observation of the latter two spheres of infinity. The kasina samadhi and kasayatana cultivated in the stage of the worthy are solely for counteracting greed, and all belong to the realm of conditioned phenomena. From this, the third conclusion leads to the direct realization of truth. What is its meaning? Sutra: Sixteen mental activities lead to the direct realization of truth. Explanation: The sixteen mental activities, according to the Abhidharmakosha (Treasury of Higher Knowledge), refer to the practice of the Four Noble Truths starting from the stage of warmth, with each truth having four aspects. The four aspects of the Truth of Suffering (duhkha satya) are: 1. Impermanence (anitya) (because it depends on numerous conditions); 2. Suffering (duhkha) (because of its oppressive nature); 3. Emptiness (shunya) (because it contradicts the notion of 'mine'); 4. No-self (anatman) (because it contradicts the view of self). The four aspects of the Truth of the Origin of Suffering (samudaya satya) are: 1. Cause (hetu) (like a seed producing a sprout); 2. Accumulation (samudaya) (the manifestation of the result from the accumulation of causes); 3. Production (prabhava) (causing the continuation of the result); 4. Condition (pratyaya) (causing the accomplishment of the result). The four aspects of the Truth of the Cessation of Suffering (nirodha satya) are: 1. Cessation (nirodha) (because the skandhas are exhausted); 2. Tranquility (shanta) (because the three poisons are extinguished); 3.
者妙行無眾患故。四者離行脫眾災故。道諦四者。一者道行通聖行故。二者如行契正理故。三者行行趣向涅槃故。四者出行永超生死故。所言心者目能緣心。所言行者所緣行相。以能緣心緣四聖諦。施設彼等十六行相。見緣于相名為心行。俱慧為體。具五蘊故。趣諦現觀者。趣謂能趣即十六行。諦現觀者是所趣故世第一后名諦現觀。如俱舍云。此有三種。一見現觀。唯無漏慧見諦分明名見現觀。二緣現觀。此無漏慧及慧相應心心所法同一所緣名緣現觀。三事現觀。謂前相應及道共等同一事業名事現觀。即七賢依趣諦現觀乃至無學皆所趣故。贊已成德。約位以明聞法獲益。至下當悉。從此第六人王自在眾。其義者何。
經。復有十六大國王波斯匿王等各與若干千萬眷屬俱。
解曰。十六國名如下當列。彼諸國王皆來詣會。舉波斯匿等彼諸王。像馬等軍王諸導從及以親屬其數既多故。結集者云若干矣。從此第七六慾諸天眾。其義者何。
經。復有六慾天王釋提桓因等與其眷屬無量天子俱。
解曰。六慾天王者初標類也。欲謂欲界。淫食引貪。于欲界中天處有六。如順正理三十一云。一四大王眾天。居妙高山第四層級。謂彼天眾事四大王。是四大王之所領故。二三十三天。居妙高頂。謂彼天處三十
【現代漢語翻譯】 現代漢語譯本：第一，妙行沒有各種憂患的緣故。第二，遠離惡行脫離各種災禍的緣故。道諦的四種行相是：第一，道行通達聖者所行的道路的緣故。第二，如實修行契合正理的緣故。第三，修行趣向涅槃的緣故。第四，出離世間永超脫生死的緣故。所說的心，是指能夠緣取對象的心。所說的行，是指所緣取的對象的行相。以能緣的心緣取四聖諦，施設彼等十六種行相。見和所緣的相合在一起，名為心行，以俱生的智慧為本體，具備五蘊的緣故。趣向諦現觀是指，趣是能趣入，即十六行相。諦現觀是所趣入的境界，在世第一位之後名為諦現觀。如《俱舍論》所說，此有三種：一、見現觀，唯有無漏的智慧，見諦分明，名為見現觀。二、緣現觀，此無漏的智慧以及與智慧相應的心心所法，同一所緣，名為緣現觀。三、事現觀，是指前述的相應法以及與道共法等，同一事業，名為事現觀。即七賢位依趣諦現觀，乃至無學果位，都是所趣向的。讚歎已經成就的功德，約位次來說明聞法獲得的利益，到下文將詳細說明。從此第六是人王自在眾，它的意義是什麼呢？ 經文：又有十六大國王，如波斯匿王（Prasenajit，拘薩羅國國王）等，各自與若干千萬的眷屬一起前來。 解釋：十六個國家的名稱將在下面列出。這些國王都來參加法會。舉出波斯匿王等這些國王，他們的象、馬等軍隊，國王的引導隨從以及親屬，數量很多，所以結集者說『若干』。 從此第七是六慾諸天眾，它的意義是什麼呢？ 經文：又有六慾天王，如釋提桓因（Śakra Devānām Indra，忉利天之主）等，與他們的眷屬無量的天子一起前來。 解釋：六慾天王是首先標明類別。欲是指欲界，淫慾和飲食引生貪愛。在欲界中，天處有六處。如《順正理論》第三十一卷所說：一、四大王眾天，居住在妙高山（Sumeru）的第四層級。這些天眾侍奉四大天王，是被四大天王所統領的。二、三十三天，居住在妙高山的頂端。
【English Translation】 English version: Firstly, 'Wonderful Conduct' is without various sufferings. Secondly, 'Departure from Conduct' is to escape from various disasters. The four aspects of the Truth of the Path are: Firstly, 'Path Conduct' leads to the path traveled by the saints. Secondly, 'As Conduct' accords with the correct principle. Thirdly, 'Conducting Conduct' is to move towards Nirvana. Fourthly, 'Departure Conduct' is to transcend birth and death forever. What is called 'mind' refers to the mind that can perceive objects. What is called 'conduct' refers to the characteristics of the object being perceived. The mind that can perceive takes the Four Noble Truths as its object, establishing these sixteen aspects. Seeing and the object being perceived together are called 'mind conduct', with co-arisen wisdom as its essence, possessing the five aggregates. Approaching the vision of the Truth means that 'approaching' is the ability to approach, which is the sixteen aspects. The vision of the Truth is the state being approached, called the vision of the Truth after the highest mundane state. As the Abhidharmakośa states, there are three types: 1. Vision of Seeing: Only unpolluted wisdom, seeing the Truth clearly, is called the vision of seeing. 2. Vision of Object: This unpolluted wisdom and the mental factors associated with wisdom have the same object, called the vision of object. 3. Vision of Action: This refers to the aforementioned associated dharmas and the dharmas shared with the path, having the same function, called the vision of action. That is, the seven stages of the worthy rely on approaching the vision of the Truth, up to the state of no-more-learning, all of which are being approached. Praising the merits already achieved, explaining the benefits of hearing the Dharma in terms of stages, will be explained in detail below. From this sixth is the assembly of sovereign human kings, what is its meaning? Sutra: Again, there were sixteen great kings, such as King Prasenajit (King of Kosala), each with several million attendants. Explanation: The names of the sixteen kingdoms will be listed below. These kings all came to attend the Dharma assembly. Mentioning King Prasenajit and others, their armies of elephants, horses, etc., the king's guides and attendants, and relatives, were numerous, so the compilers said 'several'. From this seventh is the assembly of the Six Desire Realm Heavens, what is its meaning? Sutra: Again, there were the kings of the Six Desire Realm Heavens, such as Śakra Devānām Indra (Lord of the Trayastrimsa Heaven), with their attendants, countless sons of gods. Explanation: The kings of the Six Desire Realm Heavens are the first to indicate the category. 'Desire' refers to the Desire Realm, where lust and food give rise to craving. In the Desire Realm, there are six heavens. As the Abhidharma Nyayanusara states in the thirty-first volume: 1. The Heaven of the Four Great Kings, residing on the fourth level of Mount Sumeru. These heavenly beings serve the Four Great Kings and are governed by the Four Great Kings. 2. The Heaven of the Thirty-three, residing on the summit of Mount Sumeru.
三部諸天所居。三夜摩天。謂彼天處時時多分稱快樂哉。四睹史多天。謂彼天處於自所受生喜足心。五樂變化天。謂彼天處樂化欲境于中受樂。六他化自在天。謂彼天處於他所化妙欲境中自在受樂。彼諸天王皆來詣會釋提桓因等者三十三天主也。梵云釋迦提婆因達羅者。釋迦姓也此翻為能。提婆天也因陀羅帝也。此正翻云能天帝也。今此經云釋提桓因梵語訛略。若余處雲天帝釋者言乃倒耳。往昔過去字憍尸迦此云繭兒。又名阿摩揭陀此云無毒害。即摩揭陀國。過去帝釋修因之處用為國名。彼國舊名置甘露處。如智論說。劫初帝釋與阿修羅以山為鉆。乳海得甘露置於此地因以名焉。帝釋往昔有三十二人以為同伴有善法。天人圓生天人歡喜天人說支夫人同修勝業故生天中。有善法堂圓生樹歡喜園阿修羅女設支夫人。此等因緣如余處說。舉此等餘五天主也。與其眷屬等者。明諸天眾隨天主來故言無量。從此第八色界諸天眾。其義者何。
經。色四靜慮諸大梵王亦與眷屬無量天子俱。
解曰。色四靜慮者初標類也。色謂色界。色貪隨增。色定地中靜慮有四。靜謂寂靜慮者緣慮。慮專一境故名靜慮。順正理論二十一云。初靜慮地天處有三。一梵眾天。大梵所有所化所領故名梵眾。二梵輔天。大梵前後行列侍衛故名梵
【現代漢語翻譯】 現代漢語譯本：三部諸天所居之處：三、夜摩天（Yama Deva）。據說彼天之處時時多分稱讚快樂。四、兜率天（Tushita Deva）。據說彼天之處對於自己所受的生喜而心生滿足。五、樂變化天（Nirmanarati Deva）。據說彼天之處樂於變化欲境，于其中享受快樂。六、他化自在天（Paranirmitavasavartin Deva）。據說彼天之處對於他人所變化的妙欲境中自在地享受快樂。彼諸天王都來集會，釋提桓因（Sakro devanam indrah，諸天之帝釋）等是三十三天之主。梵語釋迦提婆因達羅（Sakka-devanam-inda）的意思是，釋迦是姓，此翻譯為『能』，提婆是天，因陀羅是帝。此正翻譯為『能天帝』。現在此經中說釋提桓因是梵語的訛略。如果其他地方說天帝釋，那是語序顛倒了。往昔過去有個名字叫憍尸迦（Kausika），此翻譯為繭兒。又名阿摩揭陀（Amagadha），此翻譯為無毒害，即摩揭陀國。過去帝釋修因的地方用作國名。那個國家舊名叫置甘露處，如《大智度論》所說。劫初帝釋與阿修羅以山為鉆，乳海得到甘露，放置於此地，因此得名。帝釋往昔有三十二人作為同伴，有善法。天人生天，天人歡喜，天人說支夫人一同修習殊勝的善業，所以生於天中。有善法堂、圓生樹、歡喜園、阿修羅女設支夫人。這些因緣如其他地方所說。舉出這些以及其他五位天主。與他們的眷屬等，說明諸天眾隨著天主而來，所以說無量。從此第八，諸天眾，其意義是什麼？ 經：色界四禪的諸大梵王（Mahabrahma）也與眷屬無量的天子一同前來。 解：色界四禪，首先標明類別。色是指**，色貪隨之增長。色界禪定之地有四種禪定。靜是指寂靜，慮是指緣慮。慮專注於一個境界，所以叫做靜慮。《順正理論》第二十一卷說，初禪天有三處：一、梵眾天（Brahmakayika Deva），大梵天所有、所化、所領，所以叫做梵眾。二、梵輔天（Brahmapurohita Deva），大梵天前後行列侍衛，所以叫做梵輔。
【English Translation】 English version: The abodes of the three classes of Devas: Third, the Yama Deva. It is said that in that heavenly abode, joy and happiness are frequently praised. Fourth, the Tushita Deva. It is said that in that heavenly abode, they are content with the joy of their own birth. Fifth, the Nirmanarati Deva. It is said that in that heavenly abode, they delight in transforming objects of desire and enjoy pleasure within them. Sixth, the Paranirmitavasavartin Deva. It is said that in that heavenly abode, they freely enjoy the wonderful objects of desire transformed by others. Those Deva kings all came to the assembly, Sakro devanam indrah (Shakra, Lord of the Devas) and others are the lords of the Trayastrimsa Devas (Thirty-three Devas). The Sanskrit term Sakka-devanam-inda means that Sakka is a surname, which translates to 'capable'; deva means Deva, and indra means lord. The correct translation is 'Capable Lord of the Devas'. Now, in this sutra, Sakro devanam indrah is said to be a corruption of the Sanskrit. If it is said elsewhere as 'Lord Shakra of the Devas', then the word order is reversed. In the past, there was a name Kausika, which translates to 'silkworm'. Another name was Amagadha, which translates to 'without poison', which is the Magadha country. The place where Sakra cultivated causes in the past is used as the name of the country. That country was formerly called the place where nectar was placed, as stated in the Mahaprajnaparamita-sastra. At the beginning of the kalpa, Sakra and the Asuras used a mountain as a drill, and nectar was obtained from the Milk Ocean and placed in this place, hence the name. In the past, Sakra had thirty-two people as companions, possessing good Dharma. Devas were born in heaven, Devas rejoiced, and the Deva Lady Suchi together cultivated superior good karma, so they were born in heaven. There were the Good Dharma Hall, the Circular Birth Tree, the Joyful Garden, and the Asura Lady Suchi. These causes and conditions are as described elsewhere. These and the other five Deva lords are mentioned. With their retinues, it indicates that the Deva hosts came with the Deva lords, so it is said to be immeasurable. From this eighth, the Deva hosts, what is its meaning? Sutra: The Great Brahma Kings (Mahabrahma) of the four Dhyanas (meditative absorptions) of the Form Realm (Rupa-dhatu) also came together with their retinues of immeasurable Deva sons. Explanation: The four Dhyanas of the Form Realm, first marking the category. 'Form' refers to **. Attachment to form increases accordingly. In the Form Realm's meditative states, there are four Dhyanas. 'Quietude' refers to tranquility, and 'contemplation' refers to contemplating conditions. Contemplation focuses on one state, so it is called quiet contemplation. The Shun Zheng Li Lun, volume twenty-one, states that there are three abodes in the first Dhyana heaven: First, the Brahmakayika Deva, owned, transformed, and led by the Great Brahma, hence the name Brahmakayika. Second, the Brahmapurohita Deva, arrayed before and behind the Great Brahma, serving as attendants, hence the name Brahmapurohita.
輔。三大梵天。廣善所生故名為梵。此梵即大故名大梵。由彼獲行中間定故。最初生故。最後歿故。威德等勝故名為大。第二靜慮天處有三。一少光天。自地天內光最小故。二無量光天。光明轉勝量難測故。三極光凈天。凈光遍照自地處故。第三靜慮天處有三。一少凈天。意地受樂說名為凈。于自地中此凈最劣故。二無量凈天。此凈轉增量難測故。三遍凈天。此凈周普故名遍凈。意顯更無樂能過此。第四靜慮天處有九。一無雲天。以下空中天所居地如雲密合故說名云。此上諸天更無雲地在無雲首故名無雲。二福生天。更有異生勝福方所可往生故。三廣果天。居在方所異生果中此最勝故。四無想天。修加行時偏厭于想想滅為首名無想天。自上五天名五凈居。離欲諸聖以聖道水濯煩惱垢故名為凈。凈身所止故名凈居。一無繁天。繁謂繁雜或謂繁廣。無系雜中此最初故。繁廣天中此最劣故。二無熱天。已善伏除雜修靜慮上中品障意樂調柔離諸熱惱故。三善現天。已得上品雜修靜慮果德易彰故。四善見天。雜修定障除品至微見極清徹故。五色究竟天。更無有處於有色中能過於此名色究竟。諸大梵天王者。西云梵摩此云寂靜又亦清凈清潔之義。即四靜慮俱得梵名。第四禪主名為大梵。故大般若五百七十云。堪忍世界主大梵天王。
【現代漢語翻譯】 現代漢語譯本 輔。三大梵天（Brahmā，創造之神）。因廣行善事而生於此，故名為梵（Brahmā）。此梵天即為大梵天，故名大梵（Mahābrahmā）。由於他獲得了行於中間禪定的能力，所以最初出生，最後死亡，威德等各方面都殊勝，因此被稱為大梵天。 第二禪定天處有三處。一是少光天（Parittābha），因為在此地的天人中，光芒最為微弱。二是無量光天（Appamāṇābha），光明逐漸增強，難以測量。三是極光凈天（Ābhāssara），因為清凈的光芒遍照此地。 第三禪定天處有三處。一是少凈天（Parittasubha），因為在此意地感受快樂，所以稱為凈。在自己的地界中，這種清凈最為微弱。二是無量凈天（Appamāṇasubha），這種清凈逐漸增加，難以測量。三是遍凈天（Subhakiṇṇa），因為這種清凈周遍，所以稱為遍凈。意思是說，沒有其他快樂能夠超過這種清凈。 第四禪定天處有九處。一是無雲天（Anabhraka），因為下方的空中，天人所居住的地方像云一樣密集結合，所以稱為云。此天之上的諸天，不再有云地，位於無雲之首，所以稱為無雲天。二是福生天（Puṇyaprasava），因為有其他異生，擁有殊勝的福報，可以往生到此。三是廣果天（Bṛhatphala），居住的地方，在異生果報中最為殊勝。四是無想天（Asaññasatta），在修行時，偏重於厭惡思慮，以滅除思慮為首要目標，所以稱為無想天。 以上五天被稱為五凈居天（Śuddhāvāsa）。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。清凈之身所居住的地方，所以稱為凈居。一是無繁天（Avṛha），繁指的是繁雜或繁廣。在沒有雜亂的諸天中，此天最初。在繁廣的諸天中，此天最差。二是無熱天（Atapa），已經很好地降伏和消除了雜修禪定中上品和中品的障礙，意念快樂調柔，遠離各種熱惱。三是善現天（Sudṛśa），已經獲得上品雜修禪定的果德，容易彰顯。四是善見天（Sudarśana），雜修禪定的障礙消除到極其微細的程度，見解極其清澈。五是色究竟天（Akaniṣṭha），沒有其他地方在有色界中能夠超過此天，所以稱為色究竟天。 諸大梵天王者，在西方的語言中稱為梵摩（Brahmā），意思是寂靜，也表示清凈清潔。四禪都可獲得梵天的名稱。第四禪的主宰被稱為大梵天。所以《大般若經》五百七十卷中說：『堪忍世界主大梵天王。』
【English Translation】 English version Auxiliary. The Three Great Brahma Heavens. Named Brahma (Brahmā, the creator god) because of being born from the accumulation of great merits. This Brahma is great, hence named Great Brahma (Mahābrahmā). Because he obtained the ability to abide in the intermediate dhyana, he is the first to be born and the last to die, and his power and virtue are superior, hence he is called Great Brahma. The second dhyana heaven has three abodes. First, the Heaven of Limited Light (Parittābha), because the light within this realm is the least. Second, the Heaven of Immeasurable Light (Appamāṇābha), where the light increases and is difficult to measure. Third, the Heaven of Radiant Light (Ābhāssara), because the pure light shines throughout this realm. The third dhyana heaven has three abodes. First, the Heaven of Limited Purity (Parittasubha), because joy is experienced in this mental realm, hence it is called purity. Within this realm, this purity is the least. Second, the Heaven of Immeasurable Purity (Appamāṇasubha), where this purity increases and is difficult to measure. Third, the Heaven of Universal Purity (Subhakiṇṇa), because this purity is pervasive, hence it is called Universal Purity. This implies that there is no other joy that can surpass this purity. The fourth dhyana heaven has nine abodes. First, the Heaven of No Clouds (Anabhraka), because in the space below, the places where the devas reside are densely combined like clouds, hence they are called clouds. The devas above this heaven no longer have cloud-like abodes, and it is at the head of the cloudless heavens, hence it is called the Heaven of No Clouds. Second, the Heaven of Merit-Born (Puṇyaprasava), because there are other beings with superior merit who can be reborn here. Third, the Heaven of Vast Fruit (Bṛhatphala), the place of residence is the most superior among the fruits of different births. Fourth, the Heaven of Non-Perception (Asaññasatta), during the practice, there is a preference for aversion to thought, with the primary goal of eliminating thought, hence it is called the Heaven of Non-Perception. The above five heavens are called the Five Pure Abodes (Śuddhāvāsa). Saints who are free from desire use the pure water of the holy path to wash away the defilements of affliction, hence they are called pure. The place where pure beings reside is called the Pure Abode. First, the Heaven of No Affliction (Avṛha), affliction refers to complexity or vastness. Among the heavens without complexity, this is the first. Among the vast heavens, this is the least. Second, the Heaven of No Heat (Atapa), having well subdued and eliminated the obstacles of the upper and middle grades of mixed practice dhyana, the mind is joyful and gentle, and free from all heat and vexation. Third, the Heaven of Good Appearance (Sudṛśa), having obtained the fruit of the upper grade of mixed practice dhyana, the virtuous qualities are easily manifested. Fourth, the Heaven of Good Vision (Sudarśana), the obstacles of mixed practice dhyana are eliminated to an extremely subtle degree, and the view is extremely clear. Fifth, the Heaven of Ultimate Form (Akaniṣṭha), there is no other place in the realm of form that can surpass this heaven, hence it is called the Heaven of Ultimate Form. The Great Brahma Kings, in the Western language are called Brahma (Brahmā), which means stillness, and also indicates purity and cleanliness. All four dhyanas can obtain the name of Brahma. The lord of the fourth dhyana is called Great Brahma. Therefore, the five hundred and seventieth fascicle of the Mahaprajnaparamita Sutra says: 'The Great Brahma King, the lord of the world of endurance.'
即同法華娑婆世界主梵天王也。然第四禪等大千界。下三靜慮皆有梵王。自地中尊亦得名大。梵王無量故得云諸。經但總言色四靜慮諸大梵王明盡來也。亦與眷屬無量天子俱者同欲界來。故復云亦。王來臣從眷屬必俱。數既繁多故云無量。化身變土義如常矣。從此第九諸趣變化眾。其義者何。
經。諸趣變化無量有情。
解曰。諸趣變化者六趣不一故名為諸。趣即所趣無覆無記。變謂改轉化謂化現。問此變化眾定目何趣。答經中無簡通六趣也。然變化通如俱舍論二十七云有其五種。一者修得。二者生得。三者咒得。四者藥得。五者業得。天趣具五人唯有四。無生得故。鬼等亦四。無修得故。傍生地獄有生業二。能起通者俱得來矣。若爾人天二趣如上具明。修羅鬼畜如次別辨。變化即彼此眾是何。地獄趣中如何變化。設有變化得聞經否。答此權彼實亦不相違。正法念云。根本地獄及眷屬處惡業力故種種變化。正理三十一云。孤獨地獄亦有變化。雖純苦趣亦得聞經。云何知耶。又如大般若第一云。爾時世尊不起本座復入師子游戲等持。現神通力令此三千大千世界六種變動。時此世界所有地獄傍生鬼界及余無暇險惡趣坑一切有情皆離苦難。從彼捨命得生人中及六慾天。皆憶宿住歡喜踴躍。同詣佛所以殷凈心頂禮
【現代漢語翻譯】 現代漢語譯本 也就是等同於《法華經》中所說的娑婆世界之主梵天王。然而，在第四禪等大千世界中，下三靜慮（初禪、二禪、三禪）都有梵天。由於各自地界中尊貴，也可以被稱為『大』。梵王的數量是無限的，所以可以用『諸』來表示。經文中只是總括地說色界的四靜慮天的諸大梵王都明白了來意。『亦與眷屬無量天子俱』，這和欲界天眾前來一樣，所以用了『亦』字。國王來了，臣子跟隨，眷屬必定一同前來。因為數量眾多，所以說是『無量』。化身和變土的含義和之前一樣。從這第九類諸趣變化眾，它的含義是什麼呢？
經文：諸趣變化無量有情。
解釋：『諸趣變化』，是因為六道不單一，所以稱為『諸』。趣，就是所趨向的，是無覆無記的性質。『變』是指改變，『化』是指化現。問：這變化眾具體指的是哪一道的眾生？答：經文中沒有明確說明，所以是通指六道。然而，變化是普遍存在的，如《俱舍論》第二十七卷所說，有五種變化：一是修得，二是生得，三是咒得，四是藥得，五是業得。天道眾生具備五種變化，人道眾生只有四種，因為沒有生得的變化。鬼道等也是四種，因為沒有修得的變化。傍生和地獄道眾生有生得和業得兩種。能夠發起神通變化的眾生都可以前來。如果這樣說，人天二道的情況如上文已經詳細說明。修羅、鬼、畜生道的情況也依次分別說明了。那麼，這些變化眾是屬於哪一地的呢？地獄道中的眾生如何變化？即使有變化，他們能聽到經文嗎？答：這種權宜之說和真實情況並不矛盾。《正法念處經》說，根本地獄以及眷屬之處，因為惡業的力量，會產生種種變化。《正理論》第三十一卷說，孤獨地獄也有變化。即使是純粹痛苦的境地，也能聽到經文。怎麼知道的呢？又如《大般若經》第一卷所說，當時世尊不起本座，再次進入師子游戲三摩地等持，顯現神通力，使這三千大千世界發生六種震動。這時，這個世界所有地獄、傍生、鬼界以及其他沒有空閑的險惡趣坑中的一切有情，都脫離了苦難，從那裡捨棄生命后，得以轉生到人間以及六慾天中，都回憶起宿世的住所，歡喜踴躍，一同前往佛陀處所以殷切恭敬的心頂禮。
【English Translation】 English version This is equivalent to the Brahma King, the lord of the Saha world mentioned in the Lotus Sutra. However, in the great chiliocosm of the Fourth Dhyana, the lower three Dhyanas (First Dhyana, Second Dhyana, and Third Dhyana) all have Brahma Kings. Because they are honored in their respective realms, they can also be called 'Great'. The number of Brahma Kings is infinite, so '諸' (all) can be used to represent them. The sutra only generally states that the Great Brahma Kings of the four Dhyanas of the Form Realm understood the intention of coming. 'Also with their retinues of countless Devas' is the same as the arrival of the beings from the Desire Realm, so the word 'also' is used. When a king comes, his ministers follow, and his retinue must come along. Because the number is large, it is said to be 'countless'. The meaning of manifested bodies and transformed lands is the same as before. From this ninth category of changing beings of all destinies, what is its meaning?
Sutra: Changing beings of all destinies, countless sentient beings.
Explanation: 'Changing beings of all destinies' is because the six realms are not singular, so it is called 'all'. 'Destiny' refers to what is being approached, which is of the nature of uncovered and unrecordable. 'Changing' refers to altering, and 'transforming' refers to manifesting. Question: Which specific realm do these changing beings refer to? Answer: The sutra does not explicitly state, so it refers to all six realms in general. However, change is universal, as stated in the twenty-seventh volume of the Abhidharmakośa, there are five types of change: first, obtained through cultivation; second, obtained by birth; third, obtained through mantras; fourth, obtained through medicine; and fifth, obtained through karma. Beings of the Deva realm possess all five types of change, while beings of the human realm only have four, because they do not have change obtained by birth. Beings of the ghost realm, etc., also have four, because they do not have change obtained through cultivation. Beings of the animal and hell realms have two types, obtained by birth and obtained through karma. Beings who can initiate supernatural changes can all come. If this is the case, the situations of the human and Deva realms have been explained in detail above. The situations of the Asura, ghost, and animal realms have also been explained separately in order. Then, to which realm do these changing beings belong? How do beings in the hell realm change? Even if there is change, can they hear the sutra? Answer: This expedient explanation does not contradict the true situation. The Saddharma Smṛtyupasthāna Sūtra says that in the fundamental hells and the places of their retinues, due to the power of evil karma, various changes occur. The thirty-first volume of the Nyāyānusāra says that solitary hells also have changes. Even in a purely suffering realm, one can hear the sutra. How do we know this? Furthermore, as stated in the first volume of the Mahāprajñāpāramitā Sūtra, at that time, the World Honored One did not rise from his seat, but again entered the Samadhi of Lion's Play, manifesting supernatural powers, causing the three thousand great chiliocosms to experience six types of tremors. At this time, all sentient beings in this world in all hells, animal realms, ghost realms, and other difficult and dangerous places without leisure, were freed from suffering, and after abandoning their lives there, they were able to be reborn in the human realm and the six Desire Heavens, all recalling their past lives, rejoicing and leaping for joy, and together going to the Buddha's place to prostrate with sincere reverence.
佛足。以彼準此六趣皆來。若依此解經變化言乃通二釋。一由如來將說經前神力動地成熟有情大悲變化。二則苦趣惡業有情承佛威神業力變化脫苦得樂。詣會聞經彼眾既多雲無量矣。從此第十明修羅八部眾。其義者何。
經。阿修羅等若干眷屬俱。
解曰。阿修羅等者等彼天．龍．藥叉．健達縛．揭路荼．緊捺洛．莫呼洛伽。此八部眾常隨佛故。阿修羅者訛也新云阿素洛。阿者云非素洛雲天。以多謟詐無天行故名曰非天。佛地瑜伽雲天趣攝。雜心鬼趣。正法念經鬼畜趣攝。伽陀經云鬼畜及天三趣攝故。羅睺阿修羅是師子兒畜生所攝。十地經說此有五類。一極溺者住於人間深山大窟非天宮也。妙高山北大海之下二萬一千由旬有羅睺宮此云執日。次下復有勇健之宮。次下復有華鬘之宮。一一相去二萬一千由旬。其次最下有毗摩質多羅宮。新云吠摩質呾利此云綺羅盡。以文身故。或云寶飾寶冠飾服此為最大。帝釋妻翁說支父也。居大海下時復大唱我是毗摩質多阿修羅王。言天神者身有光明住空宮也。言龍神者正法念云此有二類。一者法行謂難陀等。二非法行謂黑色等。如常分別。藥叉神者此云勇健亦云輕捷。飛騰虛空部攝地行諸羅剎也。如起世經此有三種。一者地居。二者空居。三者欲天。守護城門。言夜叉者
【現代漢語翻譯】 現代漢語譯本：佛的足跡遍及之處，以此推斷六道眾生都前來聽法。如果按照這種方式來解讀經文，『變化』一詞可以有兩種解釋。第一種是如來在講經之前，以神通力震動大地，以大悲心變化成熟有情眾生。第二種是苦難之道的惡業有情，承蒙佛的威神之力和業力，變化脫離苦難，獲得快樂，前來法會聽經。這些聽眾非常多，可以說是無量無邊。接下來第十部分闡明阿修羅和八部眾。這其中的含義是什麼呢？
經文：阿修羅等若干眷屬俱。
解釋：阿修羅等，『等』指代天（deva，天神）、龍（nāga，龍）、藥叉（yakṣa，夜叉）、健達縛（gandharva，乾闥婆）、揭路荼（garuḍa，迦樓羅）、緊捺洛（kiṃnara，緊那羅）、莫呼洛伽（mahoraga，摩睺羅伽）。這八部眾常常跟隨佛陀。阿修羅（asura，阿修羅）是訛傳，新譯為阿素洛，『阿』的意思是『非』，『素洛』的意思是『天』，因為他們大多虛偽欺詐，沒有天人的德行，所以被稱為『非天』。《佛地瑜伽》（Yogācārabhūmi-śāstra）認為阿修羅屬於天道。《雜心論》（Abhidharma-samuccaya）認為屬於鬼道。《正法念處經》（Saddharma-smṛtyupasthāna Sūtra）認為屬於鬼道和畜生道。《伽陀經》認為屬於鬼道、畜生道和天道。羅睺阿修羅（Rāhu Asura）是獅子的後代，屬於畜生。《十地經》（Daśabhūmika Sūtra）說阿修羅有五類：第一類是極度沉溺者，居住在人間深山的大洞穴中，而不是天宮。在妙高山（Mount Meru）以北的大海之下兩萬一千由旬（yojana，印度長度單位）的地方，有羅睺宮，這裡被稱為『執日』。再往下有勇健之宮，再往下有華鬘之宮，每一處相隔兩萬一千由旬。最下面是毗摩質多羅宮（Vemacitrin's palace），新譯為吠摩質呾利，意思是『綺羅盡』，因為他們身上有文身，或者說有寶飾寶冠和華麗的服飾，這裡是最大的阿修羅宮殿。帝釋天（Indra，帝釋天）的岳父說自己是支父。居住在大海之下，時常大聲宣稱自己是毗摩質多阿修羅王。天神（deva，天神）的身體有光明，居住在空中宮殿。龍神（nāga，龍）在《正法念處經》中分為兩類：一類是如難陀（Nanda，難陀）等奉行正法的，另一類是如黑色龍等不奉行正法的，如常分別。藥叉神（yakṣa，夜叉）的意思是勇健，也指輕捷，飛騰在虛空中，屬於守護地面的羅剎（rāksasa，羅剎）。如《起世經》（Aggañña Sutta）所說，藥叉有三種：一是地居藥叉，二是空居藥叉，三是欲天藥叉，他們守護城門。『夜叉』的意思是...
【English Translation】 English version: The Buddha's footprints reach everywhere, and from this, it can be inferred that beings from all six realms come to listen to the Dharma. If we interpret the scripture in this way, the word 'transformation' can have two explanations. The first is that before the Tathagata (Tathāgata, 如來) began to preach, he used his supernatural power to shake the earth and transform sentient beings with great compassion, maturing them. The second is that sentient beings with evil karma in the realms of suffering, through the power and karmic force of the Buddha, transform and escape from suffering, attaining happiness, and come to the Dharma assembly to listen to the scriptures. These listeners are very numerous, it can be said to be immeasurable. Next, the tenth section clarifies the Asuras (asura, 阿修羅) and the eight classes of beings. What is the meaning of this?
Sutra: Asuras and other numerous retinues were present.
Explanation: 'Asuras and others,' 'others' refers to Devas (deva, 天), Nagas (nāga, 龍), Yakshas (yakṣa, 夜叉), Gandharvas (gandharva, 乾闥婆), Garudas (garuḍa, 迦樓羅), Kinnaras (kiṃnara, 緊那羅), and Mahoragas (mahoraga, 摩睺羅伽). These eight classes of beings often follow the Buddha. Asura is a corruption; the new translation is Asura. 'A' means 'non,' and 'Sura' means 'heaven.' Because they are mostly deceitful and lack the virtues of heavenly beings, they are called 'non-heaven.' The Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra, 瑜伽師地論) considers Asuras to belong to the realm of Devas. The Abhidharma-samuccaya (Abhidharma-samuccaya, 雜集論) considers them to belong to the realm of ghosts. The Saddharma-smṛtyupasthāna Sūtra (Saddharma-smṛtyupasthāna Sūtra, 正法念處經) considers them to belong to the realms of ghosts and animals. The Gāthā Sūtra considers them to belong to the realms of ghosts, animals, and Devas. Rahu Asura (Rāhu Asura, 羅睺阿修羅) is the offspring of a lion and belongs to the animal realm. The Daśabhūmika Sūtra (Daśabhūmika Sūtra, 十地經) says that there are five types of Asuras: The first type is those who are extremely immersed and live in large caves in the deep mountains of the human world, not in heavenly palaces. 21,000 yojanas (yojana, 由旬) below the great sea north of Mount Meru (Mount Meru, 妙高山) is Rahu's palace, which is called 'Grasping the Sun.' Further down is the Palace of Valor, and further down is the Palace of Garlands, each separated by 21,000 yojanas. The lowest is Vemacitrin's palace (Vemacitrin's palace, 毗摩質多羅宮), newly translated as Vaimacitri, meaning 'adorned with patterns,' because they have tattoos on their bodies, or rather, they have jeweled crowns and gorgeous clothes. This is the largest Asura palace. Indra's (Indra, 帝釋天) father-in-law says that he is the father of the branch. Living under the great sea, he often proclaims loudly that he is Vemacitrin, the Asura King. Devas (deva, 天) have light in their bodies and live in palaces in the sky. Nagas (nāga, 龍) are divided into two types in the Saddharma-smṛtyupasthāna Sūtra: one type is those who practice the Dharma, such as Nanda (Nanda, 難陀), and the other type is those who do not practice the Dharma, such as black dragons, as usually distinguished. Yakshas (yakṣa, 夜叉) mean brave and vigorous, and also refer to agility, flying in the sky, belonging to the Rakshasas (rāksasa, 羅剎) who guard the ground. As stated in the Aggañña Sutta (Aggañña Sutta, 起世經), there are three types of Yakshas: one is earth-dwelling Yakshas, the second is sky-dwelling Yakshas, and the third is desire-realm Yakshas, who guard the city gates. 'Yakshas' means...
訛也。健達縛者此云尋香。諸天樂神。地居山穴諸天須樂身有相現即往昇天。言乾闥婆訛也。揭路荼者此云妙翅。妙翅鳥神也。云迦婁羅金翅鳥者訛謬也。毛羽之色。雜以眾寶。豈唯金色。如增一阿含此有四生食四生龍。如常分別。緊捺洛者此云疑神。其形似人頭有一角面極端正。疑人非人故曰疑神。此即諸天法樂神也。言緊那羅者訛也。莫呼洛伽者此云大腹。大蟒田蛇腹行之類。言摩睺羅伽者訛也。此等非人何得隨佛。如舍利弗問經云。舍利弗白佛言。世尊八部鬼神以何因緣生於惡道而常聞正法。佛言以二種業。一以惡故生於惡道。二以善故多受快樂。又問善惡二異。何得同耶。佛言亦得八部鬼神皆曰人非人也。天神者過去以車輿舍宅飯食供養三寶父母賢勝之人。猶懷慳儉諂佞嫉妒故受天神身。如普光凈勝天也。龍神者修達德本廣行檀施。不依正念急性好嗔故受龍身。如摩尼光夜叉神者好大布施。或先損害後加饒益。隨功勝負汝在天上空中地下。乾闥婆者前生亦少瞋恚常好佈施。以青蓮華自嚴其身作眾伎樂。今為此神常為諸天奏諸伎樂。阿修羅神者此神志強不隨善友。所作凈福好逐幻為作諸邪福。傍于邪師甚好佈施。又樂觀他斗訟之事故受此身。迦婁羅神者先修大舍。常有高心以陵於物故受此身。緊那羅神者昔好勸
【現代漢語翻譯】 訛也（訛也：錯誤）。健達縛（健達縛）：此云尋香（尋香：尋找香味），是諸天（諸天：眾神）的樂神。地居山穴諸天（地居山穴諸天：居住在山洞裡的神），如果身體有相貌顯現，就會立即升到天上。說乾闥婆（乾闥婆）是訛也（錯誤）。揭路荼（揭路荼）：此云妙翅（妙翅：美麗的翅膀），是妙翅鳥神。說迦婁羅（迦婁羅）或金翅鳥（金翅鳥）是訛謬的。它們的毛羽顏色，混合著各種寶物，豈止是金色。如《增一阿含經》所說，這裡有四生（四生：卵生、胎生、濕生、化生）和食四生龍（食四生龍：以四種方式出生的龍為食）。像平常一樣分別。緊捺洛（緊捺洛）：此云疑神（疑神：令人懷疑的神），它們的形狀像人，頭上有一隻角，面容端正。因為懷疑它們是人又不是人，所以叫做疑神。這就是諸天的法樂神。說緊那羅（緊那羅）是訛也（錯誤）。莫呼洛伽（莫呼洛伽）：此云大腹（大腹：大肚子），是大蟒、田蛇等腹部行走的生物。說摩睺羅伽（摩睺羅伽）是訛也（錯誤）。這些非人（非人：不是人類的生物）怎麼能跟隨佛陀呢？如《舍利弗問經》所說，舍利弗（舍利弗）問佛陀說：『世尊（世尊：對佛陀的尊稱），八部鬼神（八部鬼神：天龍八部）因為什麼因緣而生於惡道（惡道：地獄、餓鬼、畜生道）卻常常聽聞正法？』佛陀說：『因為兩種業（業：行為和其結果）。一是因惡業而生於惡道，二是因善業而多受快樂。』又問：『善惡兩種不同的業，怎麼會同時存在呢？』佛陀說：『也可以說八部鬼神都是人非人。』天神（天神）：過去用車輛、房屋、飯食供養三寶（三寶：佛、法、僧）、父母和賢能的人，但仍然懷有慳吝、諂媚、嫉妒之心，所以受天神之身。如普光凈勝天（普光凈勝天）。龍神（龍神）：修習功德的根本，廣泛地行佈施，但不依正念，性情急躁，喜歡嗔怒，所以受龍身。如摩尼光（摩尼光）。夜叉神（夜叉神）：喜歡大量佈施，或者先損害后給予饒益，隨著功德的大小，有的在天上，有的在空中，有的在地下。乾闥婆（乾闥婆）：前生也少有嗔恚，常常喜歡佈施，用青蓮花裝飾自己，演奏各種樂器，現在成為這種神，常常為諸天演奏各種樂器。阿修羅神（阿修羅神）：這種神意志堅強，不跟隨善友，所做的清凈福業喜歡追求虛幻，做各種邪福，依傍邪師，非常喜歡佈施，又喜歡觀看他人爭鬥訴訟的事情，所以受此身。迦婁羅神（迦婁羅神）：先前修習大的佈施，常常有高傲的心，用高傲的態度對待他人，所以受此身。緊那羅神（緊那羅神）：過去喜歡勸
【English Translation】 'E also (E also: error). Gandharva (Gandharva): Here it means 'seeking fragrance,' referring to the music deities of the heavens (heavens: deities). If the deities dwelling in mountains and caves (deities dwelling in mountains and caves: deities residing in mountain caves) manifest physical forms, they immediately ascend to the heavens. Saying 'Gandharva' is 'E also' (error). Garuda (Garuda): Here it means 'wonderful wings,' referring to the deity with wonderful wings. Saying 'Karura' (Karura) or 'golden-winged bird' (golden-winged bird) is erroneous. The color of their feathers is mixed with various treasures, not just golden. As stated in the Ekottara Agama Sutra, there are four types of birth (four types of birth: oviparous, viviparous, moisture-born, and metamorphic) and those who eat dragons of the four types of birth (eat dragons of the four types of birth: those who feed on dragons born in four ways). Distinguish them as usual. Kinnara (Kinnara): Here it means 'doubtful deity' (doubtful deity: a deity that causes doubt), their shape is like a human, with a horn on their head and a very upright face. Because they are suspected of being human and not human, they are called doubtful deities. These are the Dharma-joy deities of the heavens. Saying 'Kinnara' is 'E also' (error). Mahoraga (Mahoraga): Here it means 'large belly' (large belly: big belly), referring to creatures like large pythons and field snakes that move on their bellies. Saying 'Mahoraga' is 'E also' (error). How can these non-humans (non-humans: beings that are not human) follow the Buddha? As stated in the Shariputra Pariprccha Sutra, Shariputra (Shariputra) asked the Buddha: 'World Honored One (World Honored One: a respectful title for the Buddha), for what karmic reasons do the eight classes of gods and spirits (eight classes of gods and spirits: the eight divisions of deities and dragons) born in the evil realms (evil realms: hell, hungry ghosts, animal realm) often hear the Dharma?' The Buddha said: 'Because of two kinds of karma (karma: actions and their consequences). One is born in the evil realms due to evil karma, and the other is to receive more happiness due to good karma.' He also asked: 'How can two different karmas, good and evil, exist at the same time?' The Buddha said: 'It can also be said that the eight classes of gods and spirits are all human and non-human.' Heavenly deities (Heavenly deities): In the past, they used vehicles, houses, and food to make offerings to the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), parents, and virtuous people, but still harbored stinginess, flattery, and jealousy, so they received the body of a heavenly deity. Such as the Pure Light Victory Heaven (Pure Light Victory Heaven). Dragon deities (Dragon deities): They cultivate the root of merit, widely practice giving, but do not rely on right mindfulness, are impatient, and like to be angry, so they receive the body of a dragon. Such as Mani Light (Mani Light). Yaksha deities (Yaksha deities): They like to give generously, or first harm and then add benefits, depending on the merit, some are in the heavens, some are in the air, and some are underground. Gandharva (Gandharva): In the previous life, they also had little anger, often liked to give, decorated themselves with blue lotus flowers, and played various musical instruments. Now they are this kind of deity, often playing various musical instruments for the heavens. Asura deities (Asura deities): This kind of deity has a strong will, does not follow good friends, likes to pursue illusions in the pure blessings they do, does various evil blessings, relies on evil teachers, likes to give very much, and also likes to watch others fight lawsuits, so they receive this body. Garuda deities (Garuda deities): They previously cultivated great giving, often had a proud heart, and treated others with arrogance, so they received this body. Kinnara deities (Kinnara deities): In the past, they liked to advise
人發菩提心。未正其志逐諸邪行故受此身。摩睺羅伽神者佈施護法。性好瞋恚故受此身。人非人等皆由依附邪師行謟惡道以邪亂正俱謂是道生彼類中。由有善故得聞正法。此或愿生或是變化。各與眷屬云若干矣。上來別明當根眾竟。從此第二明變化眾于中分三。一明現法座。二明現寶華。三明遍諸國。就初文中復分為二。初明所現座。其義者何。
經。復有變現十方凈土而現百億師子之座。
解曰。復有變現十方凈土者。變謂改轉隱穢示凈。土體本有故得變名。現謂化現無而忽有。華坐本無故稱化現。能變之人唯佛菩薩。所變之土凈妙四塵。廣博莊嚴遍十方故。即是瑜伽三十七說。示現轉變所作自在能施安樂四種變也。而現百億者。此方常數十十而增。十萬為億此有百億。即是西方百洛叉矣。師子之座者佛坐說法名師子座也。從此第二現能說法。其義者何。
經。佛坐其上廣宣法要。
解曰。既現法座佛于其上廣宣法要。法之要者惟般若故。從此第二明現寶花文分為二。初明所現花。后明現眾說法。且初第一明所現花。其義者何。
經。一一座前各現一華是百億花眾寶嚴飾。
解曰。一一座前者其變凈土所現法座。座上有佛座前現花。花同法座數亦百億。眾寶嚴飾者體即四大。
【現代漢語翻譯】 現代漢語譯本： 人之所以發菩提心，卻未能端正自己的志向，追逐各種邪惡的行為，因此承受這樣的身軀。摩睺羅伽神（Mahoraga，一種蛇神）是佈施護法的神祇，但因為天性喜歡嗔恚，所以承受這樣的身軀。人和非人等等，都是由於依附邪師，行諂媚惡道，以邪說擾亂正法，並且都認為那是正道，所以才生在那一類眾生之中。由於還有善根，所以能夠聽聞正法。這些人或許是發願往生，或許是變化而來。各自帶領的眷屬數量都很多。以上是分別說明當根的眾生完畢。從這裡開始，第二部分說明變化之眾，其中分為三部分。一是說明顯現法座，二是說明顯現寶華，三是說明遍佈諸國。就第一部分說明顯現法座的文中，又分為兩部分。首先說明所顯現的法座。它的含義是什麼？
經文：『復有變現十方凈土而現百億師子之座。』
解釋：『復有變現十方凈土』，變，是改變、轉化，隱藏污穢而顯示清凈。土地的本體本來就存在，所以可以用『變』這個名稱。『現』，是化現，從無到有突然出現。花和法座本來沒有，所以稱為『化現』。能夠變化的人只有佛和菩薩。所變化的土地是清凈美妙的四塵所成，廣博莊嚴，遍佈十方。這就是《瑜伽師地論》第三十七卷所說的，示現、轉變、所作自在、能施安樂四種變化。『而現百億』，此方世界通常以十十遞增，十萬為億，這裡有一百億。也就是西方世界的百洛叉（Laksha，十萬）。『師子之座』，佛坐著說法的地方叫做師子座。
從這裡開始，第二部分說明顯現能夠說法的佛。它的含義是什麼？
經文：『佛坐其上廣宣法要。』
解釋：既然顯現了法座，佛就在法座上廣泛宣說法的要義。法的要義就是般若（Prajna，智慧）。從這裡開始，第二部分說明顯現寶華，文中分為兩部分。首先說明所顯現的花，然後說明顯現眾生說法。先看第一部分，說明所顯現的花。它的含義是什麼？
經文：『一一座前各現一華是百億花眾寶嚴飾。』
解釋：『一一座前』，是指所變化的凈土中顯現的法座。法座上有佛，法座前顯現花。花的數量和法座一樣，也是百億。『眾寶嚴飾』，花的本體就是四大（四大元素）。
【English Translation】 English version: People generate Bodhicitta (the aspiration for enlightenment), but fail to rectify their aspirations and pursue various evil practices, thus receiving such a body. Mahoraga (a type of serpent deity) is a deity who bestows charity and protects the Dharma, but because of their inherent fondness for anger, they receive such a body. Humans and non-humans alike, all due to relying on evil teachers, engaging in flattery and evil paths, using heretical teachings to disrupt the true Dharma, and all considering that to be the right path, are born into that category of beings. Because they still possess good roots, they are able to hear the true Dharma. These beings may have made vows to be reborn, or they may be transformations. Each leads a retinue of numerous individuals. The above concludes the separate explanation of the beings of the corresponding realms. From here, the second part explains the transformed assembly, which is divided into three parts. First, explaining the manifestation of the Dharma seat; second, explaining the manifestation of precious flowers; and third, explaining the pervasiveness throughout all lands. Within the first part, explaining the manifestation of the Dharma seat, there are again two parts. First, explaining the manifested seat. What is its meaning?
Sutra: 'Again, they transform and manifest pure lands in the ten directions and manifest hundreds of billions of lion thrones.'
Explanation: 'Again, they transform and manifest pure lands in the ten directions,' 'transform' means to change and convert, concealing the impure and revealing the pure. The essence of the land is originally present, so the name 'transformation' is used. 'Manifest' means to materialize, suddenly appearing from nothing. Flowers and seats were originally non-existent, so they are called 'manifestations.' Those who can transform are only Buddhas and Bodhisattvas. The transformed land is composed of pure and wonderful four elements, vast and adorned, pervading the ten directions. This is what the thirty-seventh section of the Yogacarabhumi-sastra speaks of: the four types of transformations—manifestation, conversion, the ability to act freely, and the ability to bestow happiness. 'And manifest hundreds of billions,' in this world, it usually increases by tens, and one hundred thousand is a billion, here there are hundreds of billions. That is the hundred Laksha (one hundred thousand) of the Western world. 'Lion throne,' the place where the Buddha sits and teaches the Dharma is called the lion throne.
From here, the second part explains the manifestation of the Buddha who can teach the Dharma. What is its meaning?
Sutra: 'The Buddha sits upon them and extensively proclaims the essentials of the Dharma.'
Explanation: Since the Dharma seat has been manifested, the Buddha extensively proclaims the essentials of the Dharma upon it. The essential of the Dharma is only Prajna (wisdom). From here, the second part explains the manifestation of precious flowers, the text is divided into two parts. First, explaining the manifested flowers, and then explaining the manifestation of beings teaching the Dharma. Let's look at the first part, explaining the manifested flowers. What is its meaning?
Sutra: 'Before each seat, a flower appears, hundreds of billions of flowers adorned with various treasures.'
Explanation: 'Before each seat' refers to the Dharma seats manifested in the transformed pure lands. There is a Buddha on the seat, and flowers appear before the seat. The number of flowers is the same as the number of seats, also hundreds of billions. 'Adorned with various treasures,' the essence of the flowers is the Four Great Elements.
眾寶莊嚴所現之中座先花后也。從此第二現眾說法文復分二。初明能依眾。其義者何。
經。于諸花上一一復有無量化佛無量菩薩四眾八部悉皆無量。
解曰。于諸花上者諸花葉上皆有化佛。佛及餘眾皆無量矣。從此第二明佛說法。其義者何。
經。其中諸佛各各宣說般若波羅蜜多。
解曰。如文悉也無勞重釋。問此所變現為釋迦化為余佛化。答二俱無失。表法勝能吉祥瑞應。又表土體凈穢不二。表所說法真化不二。或大菩薩莊嚴道場引攝現當令欣趣入故現化矣。從此第二明遍諸國。其義者何。
經。展轉流遍十方恒沙諸佛國土。
解曰。所現凈土及諸佛等展轉周遍十方佛剎。由此而言眾會忽睹故云變現。寧知未見凈土宛然。故法華云。眾生見劫盡大火所燒時。我此土安穩天人常充滿。總是初列眾說。從此第二結申退坐。其義者何。
經。有如是等諸來大眾各禮佛足退坐一面。
解曰。將說經前故光召集。如秋滿月暉映眾星。如夏日輪先奪諸色當根變現二眾咸臻。三業至誠稽首禮足一心瞻仰默然退坐。從此第二明發起序文為二。初說經瑞相后現花召眾。初中分三。一現諸瑞相二大眾驚疑。三作樂供養。就初瑞相文復分四。且初第一如來入定。其義者何。
經
【現代漢語翻譯】 現代漢語譯本： 眾寶莊嚴所顯現的座，先是花朵，然後才是座位。接下來第二部分，顯現眾生聽法的場景，又分為兩部分。首先說明能依靠的聽眾。它的含義是什麼呢？ 經文：在各種花朵上，每一朵花上都有無數的化身佛（Buddha's emanation），無數的菩薩（Bodhisattva），四眾（four kinds of disciples），八部（eight kinds of deities）都無量無邊。 解釋：在各種花朵上，指的是各種花葉上都有化身佛。佛和其餘的聽眾都無量無邊了。接下來第二部分，說明佛說法。它的含義是什麼呢？ 經文：其中諸佛各自宣說般若波羅蜜多（Prajnaparamita，智慧到彼岸）。 解釋：如同經文所說，無需重複解釋。問：這裡所變現的是釋迦牟尼佛（Sakyamuni Buddha）的化身，還是其他佛的化身？答：兩者都沒有錯。這表示佛法的殊勝能力和吉祥的瑞應。又表示凈土（pure land）和穢土（impure land）的本體並非二元對立。表示所說的法，真諦和化現並非二元對立。或者，是大菩薩（Mahasattva）爲了莊嚴道場，引導攝受未來的眾生，令他們欣然趣入佛道而示現的化身。接下來第二部分，說明遍及各個國土。它的含義是什麼呢？ 經文：輾轉流佈到十方恒河沙數（Ganges river sands）的諸佛國土。 解釋：所顯現的凈土和諸佛等，輾轉周遍十方佛剎（Buddha-land）。因此說眾會忽然看見，所以說是變現。要知道，未曾見過的凈土宛然顯現。所以《法華經》（Lotus Sutra）說：『眾生看見劫盡大火所燒時，我此土安穩，天人常充滿。』這都是最初列出聽眾的場景。接下來第二部分，總結並說明退座。它的含義是什麼呢？ 經文：有像這樣等諸位前來的大眾，各自禮拜佛足，退坐在一旁。 解釋：將要宣說經文之前，所以用光明召集大眾。如同秋天的滿月，光輝映照著眾星。如同夏天的太陽，首先奪去其他顏色，當根變現的兩種聽眾都已到來。身、口、意三業至誠，稽首禮拜佛足，一心瞻仰，默然退坐。接下來第二部分，說明發起序文，分為兩部分。首先是說經的瑞相，然後是顯現花朵召集大眾。在最初的瑞相中，又分為四部分。且說最初第一部分，如來（Tathagata）入定。它的含義是什麼呢？ 經文
【English Translation】 English version: The seat manifested with various precious adornments appears first as flowers, then as the seat itself. Following this, the second part, which reveals the scene of the assembly listening to the Dharma, is further divided into two parts. First, it explains the audience who rely on the teachings. What is its meaning? Sutra: Upon each of the flowers, there are countless emanation Buddhas (Buddha's emanation), countless Bodhisattvas (Bodhisattva), the four kinds of disciples (four kinds of disciples), and the eight kinds of deities (eight kinds of deities), all immeasurable. Explanation: 'Upon each of the flowers' means that on each flower petal there are emanation Buddhas. The Buddhas and the rest of the audience are all immeasurable. Following this, the second part explains the Buddhas preaching the Dharma. What is its meaning? Sutra: Among them, each of the Buddhas proclaims the Prajnaparamita (Prajnaparamita, perfection of wisdom). Explanation: As the text says, there is no need for repeated explanation. Question: Is what is manifested here an emanation of Sakyamuni Buddha (Sakyamuni Buddha), or an emanation of other Buddhas? Answer: Neither is wrong. This represents the supreme power of the Dharma and auspicious omens. It also represents that the essence of the pure land (pure land) and the impure land (impure land) are not dualistic. It represents that the Dharma being taught, the truth and the manifestation are not dualistic. Alternatively, it is that the great Bodhisattvas (Mahasattva) are adorning the Bodhimanda, guiding and gathering future beings, causing them to joyfully enter the path of Buddhahood, and thus manifesting emanations. Following this, the second part explains the pervasiveness throughout all lands. What is its meaning? Sutra: Spreading and flowing throughout the ten directions, to Buddha-lands as numerous as the Ganges river sands (Ganges river sands). Explanation: The manifested pure land and the Buddhas, etc., spread throughout the Buddha-lands (Buddha-land) in the ten directions. Therefore, it is said that the assembly suddenly sees it, so it is called a manifestation. Know that the pure land that has never been seen appears vividly. Therefore, the Lotus Sutra (Lotus Sutra) says: 'When beings see the destruction of the kalpa by a great fire, my land is peaceful and secure, and gods and humans are always abundant.' These are all the initial scenes of listing the audience. Following this, the second part concludes and explains the retreat from the seat. What is its meaning? Sutra: There are such great assemblies who have come, each bowing to the Buddha's feet and retreating to sit on one side. Explanation: Before the Sutra is about to be spoken, light is used to summon the assembly. Like the full moon in autumn, its radiance reflects the stars. Like the sun in summer, it first takes away other colors, and the two kinds of audiences manifested from the roots have all arrived. The three karmas of body, speech, and mind are sincere, bowing to the Buddha's feet, gazing with one mind, and silently retreating to sit. Following this, the second part explains the introductory preface, divided into two parts. First, the auspicious signs of the Sutra being spoken, and then the manifestation of flowers to summon the assembly. In the initial auspicious signs, there are four parts. Let's talk about the first part, the Tathagata (Tathagata) entering Samadhi. What is its meaning? Sutra
。爾時世尊初年月八日入大寂靜妙三摩地。
解曰。經前瑞相各各不同。隨處引導應根而作。或眉間流照表亦一乘。或合蓋現奇彰難思德。今茲般若諸佛之母故在年初表居法上。爾時者將說經時。言世尊者即第十號。破魔威德義如前釋。初年月八日者彰演說時。此方四時時各三月。皇唐御歷建寅為正。西國三際際各四月。寒際之首當十一月。即同往古建子為正。黑半標無。二十三日即初八矣。又金光明第九立為四時。如西域記第二捲雲。從正月十六日至四月十五日為春三月。即正月二十三日為初年月八。取捨如文。入大寂靜者入謂證入。言大寂靜謂即勝定。若依佛地龍軍所釋。佛三法中即大定矣。問佛無散心無不皆定。何故此中而復言入。答佛無散心。為師範故顯慧依定示先入故。定慧雙修不傾動故。入定放光及以說法三業示導即三密故。如來常法尊敬般若。將欲演說示敬儀故。妙三摩地者唯佛獨得故稱為妙。三摩地者此云等持。體離沉掉故名為等專注一境即名為持。等即持故。亦名三摩提義同地也。因位等持通定散地。果位唯定唯是有心亦唯無漏。若云等至通有無心。若言等引即唯是有。二皆唯定漏等皆通。三摩地言簡彼后二。彰欲說經暢乎凈慧慧依定發故先入矣。從此第二光照十方。其義者何。
經
【現代漢語翻譯】 現代漢語譯本：當時，世尊在正月初八進入大寂靜妙三摩地（一種甚深的禪定狀態）。
解釋：經典之前的瑞相各有不同，隨順不同的根器而引導，或從眉間放光，顯示唯一佛乘；或寶蓋顯現奇異，彰顯難以思議的功德。現在要講的《般若經》是諸佛之母，所以在年初宣講，表示其在佛法中的至上地位。「爾時」是指將要說經的時候。「世尊」即佛的第十個名號，具有破除魔障的威德，意義如前解釋。「正月初八」是彰顯演說的時間。我們這裡（指中國）一年四季，每季三個月。皇唐朝廷的歷法以寅月為正月。西國（指印度）一年分三際，每際四個月。寒際之首相當於十一月，如同古代以子月為正月。黑半月沒有標記，二十三日就是初八了。另外，《金光明經》第九品將一年分為四季。如《西域記》第二卷所說：從正月十六日到四月十五日為春季三個月。那麼正月二十三日就是初年月八。取捨依照經文。「入大寂靜」是指證入，所謂「大寂靜」就是殊勝的禪定。如果依照佛地論和龍軍菩薩的解釋，在佛的三法中，就是大定。問：佛沒有散亂心，無時無刻不在定中，為什麼這裡還要說「入」呢？答：佛沒有散亂心，但爲了作為師長的典範，顯示智慧依定而生，所以示現先入定。爲了定慧雙修，不偏頗動搖。入定放光以及說法，這身口意三業的示導就是三密。如來一貫的做法是尊敬般若，將要演說，所以示現尊敬的儀軌。「妙三摩地」只有佛才能證得，所以稱為「妙」。「三摩地」翻譯為「等持」，其體性是遠離昏沉和掉舉，所以名為「等」，專注一個境界就名為「持」。「等」即是「持」，也叫做「三摩提」，意義與「地」相同。因位的等持通於定地和散地，果位唯有定，唯有有心，也唯有無漏。如果說「等至」，則通於有心和無心。如果說「等引」，則唯有有心。二者都唯有定，有漏和無漏都通。「三摩地」用詞簡潔，勝過後面二者，彰顯將要說經，暢達清凈智慧，智慧依定而生，所以先入定。從此第二，光明照耀十方，其中的含義是什麼？
經：
【English Translation】 English version: At that time, the World Honored One entered the Great Tranquil Wonderful Samadhi (a profound state of meditative absorption) on the eighth day of the first month.
Explanation: The auspicious signs before the sutra are different, guiding according to different capacities. Sometimes light flows from the space between the eyebrows, showing the One Vehicle; sometimes the appearance of a wondrous canopy manifests inconceivable virtues. Now, the Prajna Sutra is the mother of all Buddhas, so it is spoken at the beginning of the year, indicating its supreme position in the Dharma. 'At that time' refers to the time when the sutra is about to be spoken. 'World Honored One' is the tenth epithet of the Buddha, possessing the majestic virtue of destroying demons, the meaning of which has been explained before. 'The eighth day of the first month' highlights the time of the discourse. Here (referring to China), there are four seasons in a year, each season lasting three months. The imperial Tang dynasty calendar takes the month of Yin as the first month. In the Western countries (referring to India), a year is divided into three seasons, each season lasting four months. The beginning of the cold season corresponds to the eleventh month, just like in ancient times when the month of Zi was taken as the first month. The dark half of the month is unmarked, the twenty-third day is the eighth day. In addition, the ninth chapter of the 'Golden Light Sutra' divides the year into four seasons. As the second volume of the 'Records of the Western Regions' says: From the sixteenth day of the first month to the fifteenth day of the fourth month is the three months of spring. Then the twenty-third day of the first month is the eighth day of the first month. The adoption and rejection are according to the text. 'Entering the Great Tranquility' means entering into realization, and the so-called 'Great Tranquility' is the supreme samadhi. If according to the interpretation of the Buddhabhumi Sutra and Nagarjuna Bodhisattva, in the three dharmas of the Buddha, it is the Great Samadhi. Question: The Buddha has no scattered mind and is always in samadhi, so why does it say 'entering' here? Answer: The Buddha has no scattered mind, but in order to serve as a model for teachers, showing that wisdom arises from samadhi, he manifests entering samadhi first. It is for the sake of cultivating both samadhi and wisdom, without being biased or shaken. Entering samadhi, emitting light, and speaking the Dharma, these manifestations of body, speech, and mind are the three secrets. The consistent practice of the Tathagata is to respect Prajna, and being about to speak it, he manifests the ritual of respect. 'Wonderful Samadhi' can only be attained by the Buddha, so it is called 'wonderful'. 'Samadhi' is translated as 'equanimity', its nature is to be free from dullness and agitation, so it is called 'equanimity', focusing on one realm is called 'holding'. 'Equanimity' is 'holding', also called 'Samadhi', the meaning is the same as 'ground'. The equanimity of the causal position is common to the ground of samadhi and the ground of scattering, the fruit position is only samadhi, only with mind, and only without outflows. If it is said 'equal attainment', then it is common to with mind and without mind. If it is said 'equal leading', then it is only with mind. Both are only samadhi, with outflows and without outflows are both common. 'Samadhi' is concise in wording, surpassing the latter two, highlighting that the sutra is about to be spoken, reaching clear wisdom, wisdom arises from samadhi, so he enters samadhi first. From this second, the light shines in all directions, what is the meaning of it?
Sutra:
。身諸毛孔放大光明普照十方恒沙佛土。
解曰。身諸毛孔者為欲說經故先入定。為驚凡聖現瑞放光。從佛足輪上至於頂遍身毛孔皆流照故。普照十方恒沙佛土者。有緣斯現即所照也。從此第三雨花供養文分為二。初明欲色后明無色。初文復三。且初第一欲界雨花。
經。是時欲界無量諸天雨眾妙花。
解曰。欲界六天天眾無量各雨妙花而供養故。從此第二色界雨花。
經。色界諸天亦雨天花。
解曰。色界天眾亦同欲天。從此第三合明花狀。
經。眾色間錯甚可愛樂。
解曰。二界雨花花多奇狀。眾色交映故云間錯。樂觀無厭故云愛樂。從此第二無色雨花。
經。時無色界雨諸香花香如須彌花如車輪如雲而下遍覆大眾。
解曰。時無色界雨諸香花者此總標也。明無色界諸宗不同。一切有部俱舍頌云。無色謂無色。后色起從心。經部宗云。色心二種互相依持。謂彼二宗皆唯四蘊在欲色界無別所依。大眾部云。具十八界。但無粗色細色非無。如正理論具明立廢。如中陰經說。如來至無色界無色眾生禮拜世尊。又本業經云。如來說法無色諸天來入會中。華嚴經云。菩薩鼻根聞無色界宮殿之香。又瑜伽論五十四云。色無色天變身萬億共立毛端。由此等文彼非無色。
【現代漢語翻譯】 現代漢語譯本：他身體的每個毛孔都放出巨大的光明，普遍照耀十方恒河沙數般的佛土（Buddhakṣetra，佛所居住和教化的世界）。
解釋：『身諸毛孔』，是爲了宣說佛經的緣故，先進入禪定。爲了震驚凡人和聖人，顯現祥瑞放出光明。從佛的足輪向上直到頭頂，全身的毛孔都流溢出光芒照耀的緣故。『普照十方恒沙佛土』，是有緣分的人才能看到這種景象，也就是光明所照耀的地方。從這第三段雨花供養的文字開始，分為兩個部分。首先說明欲界和色界，然後說明無色界。首先說明欲界和色界的部分又分為三個小部分。先看第一個部分，欲界雨花。
經文：這時，欲界（Kāmadhātu，佛教宇宙觀中眾生有情慾和物質慾望的領域）無量諸天降下各種美妙的花朵。
解釋：欲界六天的天眾無數，各自降下美妙的花朵來供養。
經文：色界（Rūpadhātu，佛教宇宙觀中超越感官慾望但仍有物質存在的領域）諸天也降下天花。
解釋：色界的天眾也和欲界的天眾一樣。
經文：各種顏色交錯，非常可愛。
解釋：欲界和色界降下的花朵，花樣繁多，形態奇異。各種顏色交相輝映，所以說是『間錯』。觀看而不厭倦，所以說是『愛樂』。
經文：這時，無色界（Arūpadhātu，佛教宇宙觀中沒有物質存在的純精神領域）諸天降下各種香花，香氣如同須彌山（Sumeru，佛教宇宙觀中的聖山），花朵如同車輪一般巨大，像云一樣降落，遍佈大眾。
解釋：『時無色界雨諸香花』，這是總的概括。關於無色界，各個宗派的說法不同。一切有部（Sarvāstivāda，早期佛教部派之一）的《俱舍論》（Abhidharmakośa，佛教論書）中說：『無色界是指沒有物質。後來的色是從心中產生的。』經部宗（Sautrāntika，佛教部派之一）說：『色和心兩種互相依存。』他們都認為只有四蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）存在，在欲界和色界沒有其他的所依。大眾部（Mahāsāṃghika，早期佛教部派之一）說：『具有十八界（dhātu，構成經驗世界的要素），只是沒有粗色，細色並非沒有。』如《正理論》（Abhidharma-nyāyānusāra-śāstra，佛教論書）中詳細說明了建立和廢除的理由。如《中陰經》（Antarabhava Sutra）所說，如來到達無色界，無色界的眾生禮拜世尊。又《本業經》（Brahmājalasūtra）中說，如來說法時，無色界的諸天來到法會之中。《華嚴經》（Avataṃsaka Sūtra）中說，菩薩的鼻根聞到無色界宮殿的香氣。又《瑜伽師地論》（Yogācārabhūmi-śāstra）第五十四卷中說，色界和無色界的天人變化出萬億身體，共同站在一根毛髮的頂端。由此等經文可知，無色界並非沒有物質存在。
【English Translation】 English version: From every pore of his body, he emitted great light, universally illuminating the ten directions of countless Buddha-lands (Buddhakṣetra, the realm where a Buddha resides and teaches).
Explanation: 『From every pore of his body』 indicates that he first entered into samadhi (deep meditation) in order to expound the sutra. To startle ordinary beings and sages, he manifested auspicious signs and emitted light. From the wheel mark on the Buddha's foot upwards to the crown of his head, light streamed from every pore, illuminating all. 『Universally illuminating the ten directions of countless Buddha-lands』 means that those with the karmic connection could witness this manifestation, which is the area illuminated by the light. From this third section on the raining of flowers as an offering, it is divided into two parts. First, it explains the Desire Realm and the Form Realm, then it explains the Formless Realm. The first part, explaining the Desire Realm and the Form Realm, is further divided into three subsections. Let's look at the first subsection, the raining of flowers in the Desire Realm.
Sutra: At that time, the countless devas (gods or celestial beings) of the Desire Realm (Kāmadhātu, the realm in Buddhist cosmology where beings have sensual and material desires) rained down various wonderful flowers.
Explanation: The countless devas of the six heavens of the Desire Realm each rained down wonderful flowers as offerings.
Sutra: The devas of the Form Realm (Rūpadhātu, the realm in Buddhist cosmology that transcends sensual desires but still has material existence) also rained down heavenly flowers.
Explanation: The devas of the Form Realm did the same as the devas of the Desire Realm.
Sutra: The various colors were interwoven, making them extremely delightful.
Explanation: The flowers rained down from the Desire Realm and the Form Realm were of many strange shapes and forms. The various colors reflected each other, hence the term 『interwoven』. They were delightful to behold without weariness, hence the term 『delightful』.
Sutra: At that time, the devas of the Formless Realm (Arūpadhātu, the realm in Buddhist cosmology that is purely spiritual without material existence) rained down various fragrant flowers, the fragrance like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), the flowers as large as chariot wheels, descending like clouds, covering the entire assembly.
Explanation: 『At that time, the devas of the Formless Realm rained down various fragrant flowers』 is a general statement. Regarding the Formless Realm, different schools have different views. The Sarvāstivāda (one of the early Buddhist schools) states in the Abhidharmakośa (a Buddhist treatise): 『The Formless Realm means there is no matter. Later matter arises from the mind.』 The Sautrāntika (a Buddhist school) says: 『Matter and mind are mutually dependent.』 Both schools believe that only the four skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) exist, and there is no other basis in the Desire Realm and the Form Realm. The Mahāsāṃghika (one of the early Buddhist schools) says: 『It possesses the eighteen dhātus (dhātu, elements that constitute the world of experience), but it lacks coarse matter; it is not that there is no subtle matter.』 The reasons for establishing and abolishing this are explained in detail in the Abhidharma-nyāyānusāra-śāstra (a Buddhist treatise). As stated in the Antarabhava Sutra, the Tathagata (another name for the Buddha) reached the Formless Realm, and the beings of the Formless Realm paid homage to the World-Honored One. Furthermore, the Brahmājalasūtra states that when the Tathagata preached the Dharma, the devas of the Formless Realm came to the Dharma assembly. The Avataṃsaka Sūtra states that the bodhisattva's nose smelled the fragrance of the palaces of the Formless Realm. Furthermore, the Yogācārabhūmi-śāstra, volume 54, states that the devas of the Form and Formless Realms transformed into billions of bodies, standing together on the tip of a single hair. From these sutras, it can be known that the Formless Realm is not without material existence.
若爾如何名無色界。答就色不同有其四種。業果通果二色定無。定境定果二色容有。云無雲有皆不相違。所雨香花即定果矣。香如須彌花如車輪者明其形狀也。如雲而下者皆亂墜耳。從此第四地六震動。
經。普佛世界六種震動。
解曰。普佛世界者如華嚴經云。堪忍世界有佛號毗盧遮那如來。即大千也。又不唯爾光既遍照。動亦必俱。故大般若云。此大千界六種變動。從此展轉周遍十方殑伽沙等諸佛世界。以佛神力六種變動。以彼準此故經說云普佛世界。六種震動者略有三義。一動因者增一阿含說有八因。一隨風輪上下而動。二者菩薩入胎出胎。三者出家道成正覺。四轉法輪。五入涅槃。六神通比丘心得自在。七諸天命終還生勝處。八眾生福盡手相攻伐故皆地動。動有小大。若小動者如法華云。而此世界六動震動。若大動者文殊偈云。一切諸佛土即時大震動。智論第十云。若菩薩等動閻浮提動四天下小中大千。若佛世尊動無量故。二動相者如華嚴云。所謂震．動．踴．運．吼．擊。初漸為震。漸大為動。上下為踴。往來為運。大聲為吼。相鼓為擊。大般若云。所謂動．涌．震．擊．吼．爆。動即搖動。涌即出沒。震聲隱隱。擊即扣擊。吼即發響。爆即聲驚。上六各三即為十八。謂動．遍動．普遍動等。
【現代漢語翻譯】 現代漢語譯本： 問：如果說沒有『無』，那該如何解釋？ 答：就色法（Rupa，物質現象）的不同，有四種情況。業果色（Karma-vipaka-rupa，由業產生的物質）和通果色（Samanya-vipaka-rupa，普遍的果報物質）必定沒有『無』。定境色（Samadhi-gocara-rupa，禪定境界中的物質）和定果色（Samadhi-vipaka-rupa，禪定果報的物質）可能存在『無』。說沒有或有，都不矛盾。所降下的香和花就是定果色。 香像須彌山，花像車輪，這是說明它們的形狀。像云一樣降落，都是紛紛墜落的樣子。從此，第四禪定之地發生六種震動。
經：普佛世界發生六種震動。
解：『普佛世界』，如《華嚴經》（Avatamsaka Sutra）所說，堪忍世界（Sahā，我們所居住的娑婆世界）有佛，名為毗盧遮那如來（Vairocana），即大千世界。不僅如此，光明既然普遍照耀，震動也必然同時發生。所以《大般若經》（Mahaprajnaparamita Sutra）說，此大千世界發生六種變動，從此輾轉周遍十方恒河沙數般的諸佛世界，以佛的神力發生六種變動。以此為準，所以經中說『普佛世界』。 『六種震動』略有三種含義。一是動因，《增一阿含經》（Ekottara Agama Sutra）說有八種原因：一是隨風輪上下而動；二是菩薩入胎、出胎；三是出家、道成正覺；四是轉法輪；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；八是眾生福盡互相攻伐，所以都會發生地震。震動有大小。小震動如《法華經》（Lotus Sutra）所說，『而此世界六動震動』。大震動如文殊菩薩的偈頌所說，『一切諸佛土，即時大震動』。《智論》（Mahaprajnaparamita-sastra）第十卷說，若是菩薩等動，則閻浮提（Jambudvipa，我們所居住的南贍部洲）動，動四天下、小千世界、中千世界、大千世界。若是佛世尊動，則是動無量世界。 二是動相，如《華嚴經》所說，即震、動、踴、運、吼、擊。開始是『震』，逐漸增大為『動』，上下搖動為『踴』，往來移動為『運』，發出大聲為『吼』，相互撞擊為『擊』。《大般若經》說，即動、涌、震、擊、吼、爆。『動』即搖動，『涌』即出沒，『震』是聲音隱隱，『擊』是扣擊，『吼』是發響，『爆』是聲音驚人。以上六種各有三種，即為十八種，如動、遍動、普遍動等。
【English Translation】 English version: Question: If we say there is no 'non-being' (wu), how should it be explained? Answer: Regarding the differences in Rupa (form, material phenomena), there are four situations. Karma-vipaka-rupa (form produced by karma) and Samanya-vipaka-rupa (common resultant form) definitely do not have 'non-being'. Samadhi-gocara-rupa (form in the realm of Samadhi) and Samadhi-vipaka-rupa (form resulting from Samadhi) may have 'non-being'. Saying there is or is not, are not contradictory. The fragrant flowers that rain down are Samadhi-vipaka-rupa. The fragrance is like Mount Sumeru (Sumeru, the central world-mountain), the flowers are like chariot wheels, this describes their shape. Falling like clouds, they all fall in a scattered manner. From this, the fourth Dhyana (meditative absorption) ground experiences six kinds of tremors.
Sutra: The Buddha-universes (普佛世界) throughout experience six kinds of tremors.
Explanation: 'Buddha-universes', as the Avatamsaka Sutra (華嚴經) says, the Saha world (堪忍世界, our world) has a Buddha named Vairocana Tathagata (毗盧遮那如來), which is the great chiliocosm (大千世界). Moreover, not only does the light shine universally, but the tremors also occur simultaneously. Therefore, the Mahaprajnaparamita Sutra (大般若經) says, this great chiliocosm experiences six kinds of changes, which then spread throughout the ten directions to Buddha-universes as numerous as the sands of the Ganges River (殑伽沙), through the Buddha's divine power, experiencing six kinds of changes. Based on this, the Sutra says 'Buddha-universes'. The 'six kinds of tremors' have roughly three meanings. First, the causes of the tremors. The Ekottara Agama Sutra (增一阿含經) says there are eight causes: first, moving according to the wind wheel going up and down; second, Bodhisattvas (菩薩) entering and leaving the womb; third, leaving home and attaining complete enlightenment; fourth, turning the Dharma wheel (轉法輪); fifth, entering Nirvana (涅槃); sixth, Shén tōng (神通, supernormal power) Bhikkhus (比丘) attaining freedom of mind; seventh, Devas (諸天) dying and being reborn in superior realms; eighth, sentient beings' blessings being exhausted and attacking each other, so earthquakes occur. Tremors have small and large magnitudes. Small tremors are as the Lotus Sutra (法華經) says, 'And this world experiences six kinds of tremors'. Large tremors are as Manjushri Bodhisattva's (文殊菩薩) verse says, 'All Buddha lands immediately experience great tremors'. The Mahaprajnaparamita-sastra (智論) tenth volume says, if Bodhisattvas etc. cause tremors, then Jambudvipa (閻浮提, our continent) trembles, trembling the four continents, small chiliocosm, medium chiliocosm, and great chiliocosm. If the Buddha World-Honored One (佛世尊) causes tremors, then immeasurable worlds tremble. Second, the appearances of the tremors, as the Avatamsaka Sutra says, are shaking (震), moving (動), rising (踴), transporting (運), roaring (吼), and striking (擊). Initially it is 'shaking', gradually increasing to 'moving', moving up and down is 'rising', moving back and forth is 'transporting', emitting a loud sound is 'roaring', and mutual striking is 'striking'. The Mahaprajnaparamita Sutra says, they are moving, surging (涌), shaking, striking, roaring, and exploding (爆). 'Moving' is shaking, 'surging' is emerging and submerging, 'shaking' is a faint sound, 'striking' is knocking, 'roaring' is emitting a sound, and 'exploding' is a startling sound. The above six each have three types, making eighteen types, such as moving, universally moving, and universally pervasive moving, etc.
小動名動。諸處皆動名為遍動。遍大傾動名普遍動。余皆準也。此經總云六種震動。震動名寬通十八矣。又大般若初．華嚴三十六皆云。東涌西沒西涌東涌南涌北沒北沒南沒中涌邊沒邊涌中沒經六種言或準此故。三動意者如十地論第十二云依四種眾生。一不善眾生不識無常縱心逸蕩。令因地動修諸善故。二生天眾生信現天報。動種傾動令生厭舍起求法故。三我慢眾生恒起種種我慢如山。令因地動知無常故。四咒術眾生少能動地便生高舉。令因大動知己劣故。又如勝思惟梵天經論。說有七因。一令諸魔生驚怖故。二令時眾心不散故。三令放逸者生覺悟故。四令眾生念法相故。五令眾生觀說處故。六令成熟者得解脫故。七令隨順問正義故。今欲說經治倒生解故地動矣。從此第二大眾驚疑文分為四。且初第一大眾驚疑。
經。爾時大眾自相謂言大覺世尊前已為我等說摩訶般若波羅蜜多金剛般若波羅蜜多天王問般若波羅蜜多大品等無量無數般若波羅蜜多今日如來放大光明斯作何事。
解曰。大覺世尊無漏假者。前已為我等者謂見已前。說諸般若摩訶等者。摩訶云大。謂大般若。金剛般若即第九會。天王問者即第六會。言大品者即第二會。萬八千頌波羅蜜多。所言等者等餘一切塵沙數等諸般若矣。謂前所見說諸般若
【現代漢語翻譯】 現代漢語譯本 小範圍的震動稱為『小動名動』。各處的震動都稱為『遍動』。大範圍的傾斜震動稱為『普遍動』。其餘情況依此類推。這部經總共說了六種震動。如果將震動解釋為寬泛的含義，可以有十八種。另外，《大般若經》開頭和《華嚴經》第三十六卷都提到，『東涌西沒，西涌東沒，南涌北沒，北沒南沒，中涌邊沒，邊涌中沒』，這六種震動或許可以作為參考。關於三種震動的含義，如《十地論》第十二卷所說，依據四種眾生：一、不善的眾生不認識無常，放縱自己的心意，所以讓因地產生震動，從而修習各種善行。二、生天的眾生相信現世的天報，震動使他們產生傾斜，從而對天報產生厭倦，開始尋求佛法。三、我慢的眾生常常生起各種我慢，像山一樣，讓因地產生震動，從而認識到無常。四、修習咒術的眾生稍微能使大地震動，就產生高傲自大的心態，讓他們經歷大的震動，從而認識到自己的渺小。又如《勝思惟梵天經論》所說，有七種原因：一、爲了讓諸魔產生驚恐。二、爲了讓當時的聽眾心不散亂。三、爲了讓放逸的人產生覺悟。四、爲了讓眾生憶念佛法之相。五、爲了讓眾生觀察說法之處。六、爲了讓成熟的眾生得到解脫。七、爲了讓隨順的人提問正確的義理。現在想要宣說經文，爲了糾正顛倒的知見，產生正確的理解，所以大地震動了。從這裡開始，第二部分，大眾驚疑，分為四個部分。首先是第一部分，大眾的驚疑。
經文：『爾時大眾自相謂言：大覺世尊（指佛陀）前已為我等說摩訶般若波羅蜜多（偉大的般若智慧）金剛般若波羅蜜多（如金剛般若智慧）天王問般若波羅蜜多（天王提問的般若智慧）大品等無量無數般若波羅蜜多（大量的般若智慧），今日如來放大光明，斯作何事？』
解釋：『大覺世尊』指的是無漏的假名。『前已為我等』指的是之前已經見過。『說諸般若摩訶等』，『摩訶』是大的意思，指的是《大般若經》。『金剛般若』指的是第九會。『天王問』指的是第六會。『大品』指的是第二會，一萬八千頌的波羅蜜多。所說的『等』，指的是其餘一切如塵沙般數量的般若。指的是之前所見所說的各種般若。
【English Translation】 English version 'Small movements are called 'small movement names'. Movements in all places are called 'universal movements'. Large-scale tilting movements are called 'universal movements'. The rest are analogous. This sutra generally speaks of six kinds of tremors. If tremors are interpreted broadly, there can be eighteen kinds. In addition, the beginning of the 'Great Perfection of Wisdom Sutra' and the thirty-sixth volume of the 'Flower Garland Sutra' both mention, 'East surges west sinks, west surges east sinks, south surges north sinks, north sinks south sinks, middle surges side sinks, side surges middle sinks,' these six kinds of tremors may be used as a reference. Regarding the meaning of the three kinds of tremors, as stated in the twelfth volume of the 'Treatise on the Ten Grounds', it is based on four kinds of sentient beings: first, unwholesome sentient beings do not recognize impermanence and indulge their minds, so they cause the ground to tremble, thereby cultivating various good deeds. Second, sentient beings born in the heavens believe in the rewards of the present heavens, and the tremors cause them to tilt, thereby generating aversion to the heavenly rewards and beginning to seek the Dharma. Third, arrogant sentient beings often give rise to various kinds of arrogance, like mountains, causing the ground to tremble, thereby recognizing impermanence. Fourth, sentient beings who practice incantations become arrogant and self-important when they are slightly able to make the earth tremble, causing them to experience great tremors, thereby recognizing their insignificance. Furthermore, as stated in the 'Sutra and Treatise on the Brahma Heaven of Superior Contemplation', there are seven reasons: first, to cause fear in the demons. Second, to prevent the audience at that time from being distracted. Third, to awaken those who are negligent. Fourth, to cause sentient beings to remember the characteristics of the Dharma. Fifth, to cause sentient beings to observe the place of teaching. Sixth, to allow mature sentient beings to attain liberation. Seventh, to allow those who are compliant to ask about the correct meaning. Now, wanting to expound the sutra, in order to correct inverted views and generate correct understanding, the earth trembles. From here onwards, the second part, the doubts and confusion of the assembly, is divided into four parts. First is the first part, the doubts and confusion of the assembly.
Sutra: 'At that time, the assembly said to each other: The Greatly Awakened World Honored One (referring to the Buddha) has already spoken to us about the Maha Prajna Paramita (great perfection of wisdom), the Vajra Prajna Paramita (diamond perfection of wisdom), the Prajna Paramita Questioned by the Heavenly King (perfection of wisdom questioned by the heavenly king), the Great Chapter and other immeasurable and countless Prajna Paramitas (perfections of wisdom). Today, the Thus Come One emits great light. What is he doing?'
Explanation: 'The Greatly Awakened World Honored One' refers to the unpolluted provisional name. 'Already spoken to us' refers to having seen it before. 'Speaking of the Prajna Mahas and others', 'Maha' means great, referring to the 'Great Perfection of Wisdom Sutra'. 'Vajra Prajna' refers to the ninth assembly. 'Questioned by the Heavenly King' refers to the sixth assembly. 'Great Chapter' refers to the second assembly, the eighteen thousand verses of Paramita. The 'others' mentioned refer to all the other Prajnas as numerous as dust and sand. It refers to the various Prajnas that have been seen and spoken of before.
皆有瑞相。故今生疑。斯作何事即其意也。從此第二仁王思念。
經。時室羅筏國波斯匿王作是思惟今佛現是希有之相必雨法雨普皆利樂。
解曰。室羅筏者略也。具足應雲室羅筏悉底。此云豐德。一具財寶。二妙欲境。三饒多聞。四豐解脫。此室羅筏即中印度憍薩羅國都城之名。準西域記乃有南北二憍薩羅。簡異南國故雙舉也。波斯匿王者如鴦掘摩羅經云。波斯匿者此雲和悅。既睹靈瑞作是思惟。今佛現是希有之相必說大法雨。我等諸王云何護國。如來大悲普悕利樂。一部之興起于茲矣。從此第三問諸眾會。
經。即問寶蓋無垢稱等諸優婆塞舍利弗須菩提等諸大聲聞彌勒師子吼等諸菩薩摩訶薩言如來所現是何瑞相。
解曰。言寶蓋者寶積長者持蓋自蔭或由奉佛故云寶蓋。無垢稱者即凈名矣。舍利弗者具足應云舍利弗多羅。舍利鳥名弗者子也。尊者母眼如鹙鷺目。其相圓凈其音便辯。因母彰名稱舍利弗。須菩提者此云空生。或云善吉及善現也。言彌勒者此譯為慈。多修慈行又亦是姓。師子吼者梵云僧(思孕反)伽娜娜。此雲師子吼。舉此等余。明遍問故。從此第四明無答者。
經。時諸大眾無能答者。
解曰。無能答者雖劣知勝愿智慧知。為法甚深無能答矣。從此第三作樂供養
【現代漢語翻譯】 現代漢語譯本 皆有瑞相，故今生疑，斯作何事即其意也。從此第二仁王思念。
經：時室羅筏國（Śrāvastī，中印度憍薩羅國都城之名）波斯匿王（Prasenajit，意為和悅）作是思惟：『今佛現是希有之相，必雨法雨，普皆利樂。』
解曰：室羅筏者略也。具足應雲室羅筏悉底（Śrāvastī）。此云豐德，一具財寶，二妙欲境，三饒多聞，四豐解脫。此室羅筏即中印度憍薩羅國都城之名。準西域記乃有南北二憍薩羅，簡異南國故雙舉也。波斯匿王者如鴦掘摩羅經云，波斯匿者此雲和悅。既睹靈瑞作是思惟，今佛現是希有之相必說大法雨，我等諸王云何護國，如來大悲普悕利樂，一部之興起于茲矣。從此第三問諸眾會。
經：即問寶蓋（Ratna-chatra）無垢稱（Vimalakīrti）等諸優婆塞，舍利弗（Śāriputra，意為舍利之子）須菩提（Subhūti，意為空生）等諸大聲聞，彌勒（Maitreya，意為慈）師子吼（Siṃhanāda）等諸菩薩摩訶薩言：『如來所現是何瑞相？』
解曰：言寶蓋者寶積長者持蓋自蔭或由奉佛故云寶蓋。無垢稱者即凈名矣。舍利弗者具足應云舍利弗多羅。舍利鳥名弗者子也。尊者母眼如鹙鷺目，其相圓凈其音便辯，因母彰名稱舍利弗。須菩提者此云空生，或云善吉及善現也。言彌勒者此譯為慈，多修慈行又亦是姓。師子吼者梵云僧（思孕反）伽娜娜（Siṃhanāda），此雲師子吼。舉此等余，明遍問故。從此第四明無答者。
經：時諸大眾無能答者。
解曰：無能答者雖劣知勝愿智慧知，為法甚深無能答矣。從此第三作樂供養。
【English Translation】 English version All had auspicious signs. Therefore, doubts arise now. What is the meaning of this event? From this point, the second Renwang (benevolent king) contemplated.
Sutra: At that time, King Prasenajit (Prasenajit, meaning 'agreeable') of Śrāvastī (Śrāvastī, the capital city of the Kosala kingdom in central India) thought to himself: 'Now that the Buddha is manifesting such a rare and wondrous sign, he will surely rain down the Dharma rain, universally benefiting and bringing joy to all.'
Explanation: Śrāvastī is an abbreviation. The full name should be Śrāvastī. It means 'abundance of virtue,' possessing wealth, wonderful sense objects, extensive learning, and abundant liberation. This Śrāvastī is the name of the capital city of the Kosala kingdom in central India. According to the Records of the Western Regions, there were two Kosalas, north and south. To distinguish it from the southern one, both are mentioned. King Prasenajit, as mentioned in the Aṅgulimāla Sūtra, means 'agreeable.' Having witnessed the auspicious signs, he thought to himself that the Buddha, manifesting such a rare sign, would surely expound the great Dharma rain. He wondered how the kings should protect their countries and hoped that the Tathāgata's great compassion would universally bring benefit and joy. The arising of this scripture begins here. From this point, he asked the assembly.
Sutra: He then asked the Upāsakas (male lay devotees) such as Ratna-chatra (Ratna-chatra) and Vimalakīrti (Vimalakīrti), the great Śrāvakas (hearers) such as Śāriputra (Śāriputra, meaning 'son of Śāri') and Subhūti (Subhūti, meaning 'born of emptiness'), and the Bodhisattva-Mahāsattvas (great Bodhisattvas) such as Maitreya (Maitreya, meaning 'loving-kindness') and Siṃhanāda (Siṃhanāda), saying: 'What auspicious sign is the Tathāgata manifesting?'
Explanation: Ratna-chatra refers to the elder Ratna who held a parasol for shade or perhaps because he served the Buddha, hence the name Ratna-chatra. Vimalakīrti is Vimalakīrti. Śāriputra should be fully called Śāriputra. Śāri means 'śāri bird,' and putra means 'son.' The Venerable's mother's eyes were like those of a heron, round and clear, and her voice was eloquent. Because of his mother's distinction, he was named Śāriputra. Subhūti means 'born of emptiness,' or 'good fortune' or 'good manifestation.' Maitreya is translated as 'loving-kindness,' practicing loving-kindness extensively and also being a surname. Siṃhanāda is Saṃghanāda in Sanskrit, meaning 'lion's roar.' These and others are mentioned to indicate that the question was asked universally. From this point, it is shown that no one could answer.
Sutra: At that time, none in the great assembly could answer.
Explanation: Although those who could not answer possessed inferior knowledge, superior vows, and the wisdom to know, they could not answer because the Dharma was too profound. From this point, they made music and offerings.
文分為三。且初第一王等作樂。
經。波斯匿王等承佛神力廣作音樂。
解曰。如來住定不合諠繁。波斯匿王及諸眾會承佛神力故作音樂。從此第二諸天作樂。
經。欲色諸天各奏無量天諸伎樂。
解曰。諸天音樂不鼓自鳴。今明欲色故作天樂矣。從此第三聲遍大千。
經。聲遍三千大千世界。
解曰。三千大千如常分別。大文第二現花召眾文分為三。一放無量光。二現僧祇花。三召他方眾。且初第一放無量光。
經。爾時世尊復放無量阿僧祇光其明雜色。
解曰。前文放光不言其數。今此乃云復放無量阿僧祇者顯其色多。前理後事表二智故。從此第二現僧祇花文分為二。且初第一現僧祇花。
經。一一光中現寶蓮華其花千葉皆作金色。
解曰。一一光中者所放光明既無數量。光中花現準亦應知。千葉金色彰其葉多金色上矣。從此第二化佛說法。
經。上有化佛宣說法要。
解曰。如文應悉。從此第三召他方眾文分為二。初召十方眾后結申退坐。初中復四。且初第一普照有緣。
經。是佛光明普於十方恒河沙等諸佛國土有緣斯現。
解曰。有緣斯現者現大悲之力普照十方。障重無緣雖近不睹。無障緣熟縱遠亦來。故說恒沙有
【現代漢語翻譯】 現代漢語譯本 文分為三部分。首先是第一部分，關於國王等人演奏音樂。
經文：波斯匿王（Prasenajit，古代印度拘薩羅國國王）等憑藉佛的神力，廣泛演奏音樂。
解釋：如來（Tathagata，佛的稱號）安住于禪定之中，不應被打擾。波斯匿王和所有集會的人，憑藉佛的神力，所以演奏音樂。接下來是第二部分，諸天演奏音樂。
經文：欲界和色界諸天各自演奏無量天上的各種樂器。
解釋：諸天的音樂無需敲擊就能自然發出聲音。這裡說明欲界和色界諸天演奏天上的音樂。接下來是第三部分，聲音遍佈大千世界。
經文：聲音遍佈三千大千世界。
解釋：三千大千世界的解釋如常。大的段落分為第二部分，顯現花朵召集大眾，分為三個小部分。一是放出無量光，二是顯現僧祇花（asamkhya，無數的花），三是召集其他地方的大眾。首先是第一部分，放出無量光。
經文：這時，世尊（Bhagavan，佛的稱號）再次放出無量的阿僧祇光，其光芒色彩斑斕。
解釋：前面的經文放出光明，沒有說明數量。現在這裡說再次放出無量的阿僧祇光，顯示其色彩繁多。前面是理，後面是事，表示二智的緣故。接下來是第二部分，顯現僧祇花，分為兩個小部分。首先是第一部分，顯現僧祇花。
經文：每一道光中都顯現出寶蓮花，其花有千片花瓣，都呈現金色。
解釋：每一道光中，所放出的光明既然沒有數量，那麼光中顯現的花朵也應該知道是無數的。千片金色的花瓣，彰顯其花瓣眾多，金色是至上的顏色。接下來是第二部分，化佛說法。
經文：花上有化身佛宣說佛法要義。
解釋：如經文所說，應該全部知曉。接下來是第三部分，召集其他地方的大眾，分為兩個小部分。首先是召集十方大眾，然後總結並表示退坐。召集十方大眾又分為四個小部分。首先是第一部分，普遍照耀有緣之人。
經文：佛的光明普遍照耀十方恒河沙數（Ganges river sands，極多的數量）般的諸佛國土，與佛有緣的人才能顯現。
解釋：與佛有緣才能顯現，這是顯現大悲的力量，普遍照耀十方。業障深重沒有緣分的人，即使離得很近也看不到。沒有業障，因緣成熟的人，即使離得很遠也會前來。所以說恒河沙數。
【English Translation】 English version The text is divided into three parts. The first part concerns the making of music by King Prasenajit and others.
Sutra: King Prasenajit (King of Kosala in ancient India) and others, relying on the Buddha's divine power, extensively made music.
Explanation: The Tathagata (title of the Buddha) dwells in samadhi and should not be disturbed. King Prasenajit and all those assembled, relying on the Buddha's divine power, therefore made music. Next is the second part, the Devas making music.
Sutra: The Devas of the desire realm and the form realm each played countless celestial musical instruments.
Explanation: The music of the Devas sounds naturally without being struck. Here it is explained that the Devas of the desire realm and the form realm played celestial music. Next is the third part, the sound pervading the great chiliocosm.
Sutra: The sound pervaded the three thousand great chiliocosms.
Explanation: The explanation of the three thousand great chiliocosms is as usual. The large section is divided into the second part, manifesting flowers and summoning the assembly, divided into three small parts. First, emitting immeasurable light; second, manifesting asamkhya flowers; and third, summoning the masses from other places. First is the first part, emitting immeasurable light.
Sutra: At this time, the Bhagavan (title of the Buddha) again emitted immeasurable asamkhya light, its radiance being of various colors.
Explanation: The previous text emitted light without specifying the quantity. Now it says again emitting immeasurable asamkhya light, showing that its colors are numerous. The former is principle, the latter is event, representing the reason for the two wisdoms. Next is the second part, manifesting asamkhya flowers, divided into two small parts. First is the first part, manifesting asamkhya flowers.
Sutra: In each ray of light appeared a precious lotus flower, its flower having a thousand petals, all of which were golden.
Explanation: In each ray of light, since the emitted light is without number, it should also be known that the flowers appearing in the light are countless. The thousand golden petals highlight that its petals are numerous, and golden is the supreme color. Next is the second part, the transformation Buddha preaching the Dharma.
Sutra: On the flower is a transformation Buddha proclaiming the essentials of the Dharma.
Explanation: As the sutra says, everything should be known. Next is the third part, summoning the masses from other places, divided into two small parts. First is summoning the masses from the ten directions, then summarizing and indicating retreat. Summoning the masses from the ten directions is further divided into four small parts. First is the first part, universally illuminating those with affinity.
Sutra: The Buddha's light universally illuminates the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, appearing to those who have affinity with the Buddha.
Explanation: Appearing to those who have affinity with the Buddha, this is manifesting the power of great compassion, universally illuminating the ten directions. Those with heavy karmic obstacles and no affinity, even if they are close, cannot see it. Those without obstacles and with mature conditions, even if they are far away, will come. Therefore, it is said as numerous as the sands of the Ganges River.
緣現斯。從此第二列諸菩薩文有五對。且初第一普照無染對。
經。彼地方佛國中東方普光菩薩摩訶薩東南方蓮華手菩薩摩訶薩。
解曰。此十菩薩萬行皆修。略隨其名彰勝行。普光菩薩者如光普照不簡高下。菩薩濟利不簡怨親。蓮華手菩薩者眾行如蓮不染塵垢也。從此第二歡喜破簡對。
經。南方離憂菩薩摩訶薩西南方光明菩薩摩訶薩。
解曰。離憂菩薩者說無分別自他無憂。或隨聞見皆無憂也。光明菩薩者所起智悲皆能破闇也。從此第三不住最勝對。
經。西方行慧菩薩摩訶薩西北方寶勝菩薩摩訶薩。
解曰。行慧菩薩者二利行中起悲慧行能不住也。寶勝菩薩者財法二寶施而無竭也。從此第四勝受離塵對。
經。北方勝受菩薩摩訶薩東北方離塵菩薩摩訶薩。
解曰。勝受菩薩者能與眾生安樂受行念舍平等也。離塵菩薩者智常照如。行離塵染也。從此第五常喜清凈對。
經。上方喜受菩薩摩訶薩下方蓮華勝菩薩摩訶薩。
解曰。常得喜受清凈如蓮二菩薩也。從此第三明其眷屬。
經。各與無量百千俱胝菩薩摩訶薩皆來至此。
解曰。十方菩薩各各皆有無量百千俱胝菩薩皆來至此。從此第四各獻香華。
經。持種種香散種種花作無
【現代漢語翻譯】 現代漢語譯本：緣現斯。從此第二列諸菩薩文有五對。且初第一普照無染對。
經：彼地方佛國中東方普光菩薩摩訶薩（Puguang Pusa Mohesa，普光菩薩大菩薩）東南方蓮華手菩薩摩訶薩（Lianhua Shou Pusa Mohesa，蓮華手菩薩大菩薩）。
解曰：此十菩薩萬行皆修。略隨其名彰勝行。普光菩薩者如光普照不簡高下。菩薩濟利不簡怨親。蓮華手菩薩者眾行如蓮不染塵垢也。從此第二歡喜破簡對。
經：南方離憂菩薩摩訶薩（Li You Pusa Mohesa，離憂菩薩大菩薩）西南方光明菩薩摩訶薩（Guangming Pusa Mohesa，光明菩薩大菩薩）。
解曰：離憂菩薩者說無分別自他無憂。或隨聞見皆無憂也。光明菩薩者所起智悲皆能破闇也。從此第三不住最勝對。
經：西方行慧菩薩摩訶薩（Xing Hui Pusa Mohesa，行慧菩薩大菩薩）西北方寶勝菩薩摩訶薩（Bao Sheng Pusa Mohesa，寶勝菩薩大菩薩）。
解曰：行慧菩薩者二利行中起悲慧行能不住也。寶勝菩薩者財法二寶施而無竭也。從此第四勝受離塵對。
經：北方勝受菩薩摩訶薩（Sheng Shou Pusa Mohesa，勝受菩薩大菩薩）東北方離塵菩薩摩訶薩（Li Chen Pusa Mohesa，離塵菩薩大菩薩）。
解曰：勝受菩薩者能與眾生安樂受行念舍平等也。離塵菩薩者智常照如。行離塵染也。從此第五常喜清凈對。
經：上方喜受菩薩摩訶薩（Xi Shou Pusa Mohesa，喜受菩薩大菩薩）下方蓮華勝菩薩摩訶薩（Lianhua Sheng Pusa Mohesa，蓮華勝菩薩大菩薩）。
解曰：常得喜受清凈如蓮二菩薩也。從此第三明其眷屬。
經：各與無量百千俱胝菩薩摩訶薩皆來至此。
解曰：十方菩薩各各皆有無量百千俱胝菩薩皆來至此。從此第四各獻香華。
經：持種種香散種種花作無
【English Translation】 English version: The cause and condition appear thus. From this second row of Bodhisattva texts, there are five pairs. And first, the first pair is 'Universal Illumination without Defilement'.
Sutra: In that Buddha-land, in the east are Puguang Bodhisattva Mahasattva (Puguang Pusa Mohesa, Bodhisattva of Universal Light, Great Being), and in the southeast are Lianhua Shou Bodhisattva Mahasattva (Lianhua Shou Pusa Mohesa, Bodhisattva of Lotus Hand, Great Being).
Explanation: These ten Bodhisattvas cultivate all kinds of practices. Briefly, they manifest their superior practices according to their names. Puguang Bodhisattva (Puguang Pusa) is like light universally illuminating without discriminating high or low. The Bodhisattva benefits all without discriminating between enemies and relatives. Lianhua Shou Bodhisattva (Lianhua Shou Pusa) is one whose practices are like the lotus, unstained by dust. From this point, the second pair is 'Joyful Subduing of Simplicity'.
Sutra: In the south is Li You Bodhisattva Mahasattva (Li You Pusa Mohesa, Bodhisattva Free from Sorrow, Great Being), and in the southwest is Guangming Bodhisattva Mahasattva (Guangming Pusa Mohesa, Bodhisattva of Light, Great Being).
Explanation: Li You Bodhisattva (Li You Pusa) speaks of non-discrimination, being free from sorrow for oneself and others. Or, one is free from sorrow regardless of what is heard or seen. Guangming Bodhisattva (Guangming Pusa) is one whose wisdom and compassion can break through darkness. From this point, the third pair is 'Non-Abiding Supreme Victory'.
Sutra: In the west is Xing Hui Bodhisattva Mahasattva (Xing Hui Pusa Mohesa, Bodhisattva of Practice and Wisdom, Great Being), and in the northwest is Bao Sheng Bodhisattva Mahasattva (Bao Sheng Pusa Mohesa, Bodhisattva of Precious Victory, Great Being).
Explanation: Xing Hui Bodhisattva (Xing Hui Pusa) is one who, in the practice of benefiting oneself and others, arises with compassionate wisdom and is able to not abide. Bao Sheng Bodhisattva (Bao Sheng Pusa) is one who gives both wealth and Dharma treasures without exhaustion. From this point, the fourth pair is 'Superior Reception Free from Dust'.
Sutra: In the north is Sheng Shou Bodhisattva Mahasattva (Sheng Shou Pusa Mohesa, Bodhisattva of Superior Reception, Great Being), and in the northeast is Li Chen Bodhisattva Mahasattva (Li Chen Pusa Mohesa, Bodhisattva Free from Dust, Great Being).
Explanation: Sheng Shou Bodhisattva (Sheng Shou Pusa) is one who can give sentient beings the joy of receiving, practicing mindfulness, relinquishment, and equality. Li Chen Bodhisattva (Li Chen Pusa) is one whose wisdom constantly illuminates like suchness, and whose practice is free from the defilement of dust. From this point, the fifth pair is 'Constant Joy and Purity'.
Sutra: Above is Xi Shou Bodhisattva Mahasattva (Xi Shou Pusa Mohesa, Bodhisattva of Joyful Reception, Great Being), and below is Lianhua Sheng Bodhisattva Mahasattva (Lianhua Sheng Pusa Mohesa, Bodhisattva of Lotus Victory, Great Being).
Explanation: These two Bodhisattvas constantly attain joyful reception and purity like the lotus. From this point, the third section clarifies their retinue.
Sutra: Each with immeasurable hundreds of thousands of kotis of Bodhisattva Mahasattvas, all came to this place.
Explanation: Each of the Bodhisattvas from the ten directions has immeasurable hundreds of thousands of kotis of Bodhisattvas who all came to this place. From this point, the fourth section describes each offering incense and flowers.
Sutra: Holding various incenses, scattering various flowers, making no
量音樂供養如來。
解曰。如文可悉。從此第二結申退坐。
經。頂禮佛足默然退坐合掌恭敬一心觀佛。
解曰。頂禮合掌身業恭敬。一心觀佛意業恭敬。默然退坐唯希法雨。明序分竟。
觀如來品第二
大文第二觀如來品下六品經明正宗分。意明護國為經之主。國有凈穢分為二護。即前三品明其內護。護佛菩薩諸凈土故。觀如來品彰其果德。菩薩行品具明修因。后二諦品前二依故。后之三品明其外護。護諸王等所居土故。初護國品明其報得。不思議品彰法勝能。后奉持品明前二故。又科為三。前三為內。第四為外。下二為總。總彰經德總明前故。又科為四。別如二文。總中分二。先顯經德示不思議。后總彰前具明二護。又科為五。初二為內內彰勝劣。次辨總依通前及后。次為外護滿本所求。次因散花表經奇特。后總前四內外依持十三法師從因至果十六王等無上寶故。又科為六。開初果因別則為云合為一故。依二判中。內非無外果非無因。各依勝顯彰內外普。於前三品辨次第者。先彰果德令生欣求。必藉因故修勝行。無論因果必有所依。又果位中如智平等修因趣果二利雙明。住果修因皆依境故。又即于境有分有全。全勝居初分劣居次位別勝劣。境后明故。又約果談因修因趣果。因果雖
【現代漢語翻譯】 現代漢語譯本： 量音樂供養如來（Tathagata，如來）。
解曰：如文可悉。從此第二結申退坐。
經：頂禮佛足默然退坐合掌恭敬一心觀佛。
解曰：頂禮合掌身業恭敬。一心觀佛意業恭敬。默然退坐唯希法雨。明序分竟。
觀如來品第二
大文第二觀如來品下六品經明正宗分。意明護國為經之主。國有凈穢分為二護。即前三品明其內護。護佛（Buddha）菩薩（Bodhisattva）諸凈土故。觀如來品彰其果德。菩薩行品具明修因。后二諦品前二依故。后之三品明其外護。護諸王等所居土故。初護國品明其報得。不思議品彰法勝能。后奉持品明前二故。又科為三。前三為內。第四為外。下二為總。總彰經德總明前故。又科為四。別如二文。總中分二。先顯經德示不思議。后總彰前具明二護。又科為五。初二為內內彰勝劣。次辨總依通前及后。次為外護滿本所求。次因散花表經奇特。后總前四內外依持十三法師從因至果十六王等無上寶故。又科為六。開初果因別則為云合為一故。依二判中。內非無外果非無因。各依勝顯彰內外普。於前三品辨次第者。先彰果德令生欣求。必藉因故修勝行。無論因果必有所依。又果位中如智平等修因趣果二利雙明。住果修因皆依境故。又即于境有分有全。全勝居初分劣居次位別勝劣。境后明故。又約果談因修因趣果。因果雖
【English Translation】 English version: Measuring music to offer to the Tathagata (如來, Thus Come One).
Explanation: As the text can reveal. From this point, the second section concludes, and they retreat to their seats.
Sutra: Bowing to the Buddha's feet, they silently retreat to their seats, joining their palms in reverence, and single-mindedly contemplate the Buddha.
Explanation: Bowing and joining palms represent physical reverence. Single-mindedly contemplating the Buddha represents mental reverence. Silently retreating to their seats expresses the hope for the rain of Dharma. The introductory section is now complete.
Chapter Two: Observing the Tathagata
The second major section, 'Observing the Tathagata' chapter, along with the following six chapters, elucidates the main purpose of the sutra. The intention is to clarify that protecting the nation is the primary theme of the sutra. The nation is divided into pure and impure aspects, requiring two types of protection. The preceding three chapters explain the inner protection, safeguarding the Buddhas (佛) and Bodhisattvas (菩薩) and all pure lands. The 'Observing the Tathagata' chapter reveals the fruit of enlightenment. The 'Bodhisattva Conduct' chapter fully explains the causes for cultivation. The subsequent two chapters on the two truths are based on the preceding two. The following three chapters explain the outer protection, safeguarding the lands where kings and others reside. The initial 'Protecting the Nation' chapter explains the results of actions. The 'Inconceivable' chapter reveals the superior power of the Dharma. The subsequent 'Offering and Upholding' chapter clarifies the preceding two. It can also be divided into three sections: the first three are inner, the fourth is outer, and the last two are general, comprehensively revealing the sutra's virtues and clarifying the preceding content. It can also be divided into four sections, as described in the two texts. The general section is divided into two: first, revealing the sutra's virtues and demonstrating the inconceivable; second, comprehensively clarifying the preceding content and fully explaining the two protections. It can also be divided into five sections: the first two are inner, revealing the superiority and inferiority; next, distinguishing the general basis, connecting the preceding and following; next, providing outer protection, fulfilling the original intention; next, using scattering flowers to represent the sutra's uniqueness; finally, comprehensively supporting the preceding four, with inner and outer reliance, the thirteen Dharma masters from cause to effect, and the sixteen kings as supreme treasures. It can also be divided into six sections: initially, the fruit and cause are separated, then combined into one. Based on the two judgments, the inner is not without the outer, and the fruit is not without the cause. Each relies on the superior to reveal and manifest the inner and outer universally. Regarding the order of the preceding three chapters, first, the fruit of enlightenment is revealed to inspire aspiration; then, superior practices are cultivated because they are necessary; regardless of cause or effect, there must be a basis. Furthermore, in the position of the fruit, such as wisdom and equality, cultivating the cause to attain the fruit clarifies both benefits. Dwelling in the fruit and cultivating the cause both rely on the object. Moreover, regarding the object, there is partial and complete. The complete and superior resides first, and the partial and inferior resides next, distinguishing superiority and inferiority. The object is clarified later. Furthermore, discussing the cause from the perspective of the fruit, cultivating the cause to attain the fruit, although cause and effect
二境唯是一。猶斯因果俱得護名。果不對因更何所護。內護三品次第應知。二釋品名。觀如來者觀謂能觀體即是慧聞思修等生法俱空加行本后俱名觀故。相應俱有四蘊五蘊隨應為性。言如來者謂即所觀。本覺真常性非生滅。不覺迷本妄識輪迴。反本妄除幻夢俱寂如歸本來故名如來。雖去無去來無所來。對不覺去故名為來。又應化身大悲感赴隨根應現。乘如而來亦名如來。若云觀空直談法性。此兼人法雲觀如來。又立品名有其三種。一者從略謂即此品。前廣般若后觀如來。以略顯廣名如來品。二者從廣菩薩行品。自初及末明菩薩行名菩薩品。三者當相謂次四品。依名申義以彰品號。初后二品依廣立名義類相從。大例唯爾釋品及次。準上應知。三科判者。總科內護三品經文大分三段。第一總標。從爾時世尊從三昧起至云何護佛果云何護十地行為初段也。第二別答。從佛告波斯匿王言護佛果者至二諦品末云大王菩薩摩訶薩護佛果護十地行護化有情為此也。廣明因果為別答也。第三總結。從波斯匿王白佛言真理是一下至卷終一紙經文為總結也。至文當悉。別科三品。解此品者于中分三。一標二護。二明問答。三明獲益。就初標中文分為五。且初第一從三昧起。其義者何。
經。爾時世尊從三昧起坐師子座。
解曰
【現代漢語翻譯】 現代漢語譯本 二境（能觀之境與所觀之境）本來就是一回事。好比『因』和『果』，都需要『護』這個名稱。如果『果』不對『因』，又需要『護』什麼呢？內護三品的次第應當知曉。 下面解釋品名。『觀如來』，『觀』是指能觀的本體，也就是智慧，包括聞、思、修等等。生法（有為法）和空法（無為法）都是空的，加行位和根本位都叫做『觀』。與『觀』相應的，具有四蘊或者五蘊，隨其相應的性質而定。『如來』是指所觀的對象，也就是本覺，是真常的，其自性不是生滅的。不覺就會迷惑于本性，虛妄的意識就會輪迴。返回到本性，虛妄消除，幻夢寂滅，如同迴歸到本來的地方，所以叫做『如來』。雖然說『去』，但實際上沒有去處；雖然說『來』，但實際上沒有來處。爲了對應不覺的『去』，所以稱之為『來』。另外，應化身以大悲心來感應，隨順眾生的根器而顯現，乘著『如』而來，也叫做『如來』。如果說觀空只是直接談論法性，那麼這裡兼顧了人和法，所以說『觀如來』。 建立品名有三種方式。第一種是從簡略的角度來說，指的就是這一品。前面廣泛地闡述般若，後面觀如來，用簡略來顯示廣博，所以叫做『如來品』。第二種是從廣博的角度來說，指菩薩行品，從開始到結尾都闡明菩薩的修行，所以叫做『菩薩品』。第三種是當相，指的是接下來的四品，依據名稱來闡述意義，以此來彰顯品號。最初和最後兩品依據廣博來立名，意義和類別相互遵循。大概的情況就是這樣，解釋品名和次序，參照上面的內容就應該知道了。 第三部分是科判。總的來說，內護三品的經文可以分為三大段。第一段是總標，從『爾時世尊從三昧起』到『云何護佛果云何護十地行』是第一段。第二段是別答，從『佛告波斯匿王言護佛果者』到『二諦品末云大王菩薩摩訶薩護佛果護十地行護化有情為此也』，詳細地闡明因果，是別答。第三段是總結，從『波斯匿王白佛言真理是一』到卷終一紙經文是總結。到正文的時候自然會明白。分別科判這三品，解釋這一品，可以分為三部分：一、標和護；二、明問答；三、明獲益。先看第一部分，標，其中又分為五個小部分。首先是第一小部分，從三昧起，它的含義是什麼呢？ 經：『爾時世尊從三昧起坐師子座。』 解釋說：
【English Translation】 English version The two realms (the realm of the observer and the realm of the observed) are inherently one. It's like 'cause' and 'effect,' both requiring the name 'protection.' If the 'effect' doesn't correspond to the 'cause,' what is there to protect? The order of the three Inner Protection chapters should be understood. Now, let's explain the chapter titles. 'Contemplating the Tathagata (Rulai)' – 'Contemplation' refers to the essence of the observer, which is wisdom, including hearing, thinking, and cultivation. Both conditioned (shengfa) and unconditioned (kongfa) phenomena are empty. Both the stage of preparation (jiaxing) and the fundamental stage are called 'Contemplation.' Corresponding to 'Contemplation' are the four aggregates or five aggregates, depending on their respective nature. 'Tathagata' refers to the object of contemplation, which is the original enlightenment, the true and constant nature that is neither born nor extinguished. Non-awakening leads to delusion about the original nature, and the false consciousness revolves in samsara. Returning to the original nature, falsehood is eliminated, and illusions cease, like returning to the original place, hence the name 'Tathagata.' Although it is said to 'go,' there is actually nowhere to go; although it is said to 'come,' there is actually nowhere to come. To correspond to the 'going' of non-awakening, it is called 'coming.' Furthermore, the manifested body responds with great compassion, appearing according to the capacity of beings, riding on 'suchness' to come, also called 'Tathagata.' If contemplating emptiness directly discusses the nature of Dharma, then this encompasses both person and Dharma, hence 'Contemplating the Tathagata.' There are three ways to establish chapter titles. The first is from a concise perspective, referring to this chapter. The preceding extensively elaborates on Prajna (wisdom), and the following contemplates the Tathagata, using the concise to reveal the extensive, hence the name 'Tathagata Chapter.' The second is from an extensive perspective, referring to the Bodhisattva Practice Chapter, which clarifies the practice of Bodhisattvas from beginning to end, hence the name 'Bodhisattva Chapter.' The third is the immediate aspect, referring to the next four chapters, explaining the meaning based on the name, thereby highlighting the chapter title. The first and last two chapters are named based on extensiveness, with meaning and category following each other. This is roughly the situation. Understanding the explanation of chapter titles and order should be based on the above. The third part is the classification. Generally speaking, the sutra text of the three Inner Protection chapters can be divided into three major sections. The first section is the general introduction, from 'At that time, the World Honored One arose from Samadhi (Sanmei)' to 'How to protect the Buddha-fruit, how to protect the practices of the Ten Grounds' is the first section. The second section is the specific answer, from 'The Buddha told King Prasenajit (Bosuoniyi Wang), protecting the Buddha-fruit' to 'At the end of the Two Truths Chapter, the Great King, the Bodhisattva Mahasattva protects the Buddha-fruit, protects the practices of the Ten Grounds, and protects and transforms sentient beings for this reason,' elaborating on cause and effect in detail, is the specific answer. The third section is the conclusion, from 'King Prasenajit said to the Buddha, the truth is one' to the end of the scroll, one page of sutra text, is the conclusion. It will naturally become clear when we reach the main text. Separately classifying these three chapters, explaining this chapter, can be divided into three parts: 1. Marking and Protection; 2. Clarifying Questions and Answers; 3. Clarifying Benefits. First, let's look at the first part, Marking, which is further divided into five smaller parts. First is the first small part, arising from Samadhi, what is its meaning? Sutra: 'At that time, the World Honored One arose from Samadhi and sat on the lion throne.' Explanation says:
。顯不住道正念正知故。佛世尊將欲演說從三昧起警動群情。言三昧者梵語也。同三摩地俱云等持。古譯禪那。云思惟修及功德林。皆義翻耳。心一境性謂即等持別境中定。謂欲演說故云起也。坐師子座者智度論云。非實師子亦非木石用為師子。以佛即是人中師子所坐處床皆得名為師子之座。彼時大眾皆悉至誠。佛從定起升座而坐。又解坐者即在義也非別易處。顯亦正住無所傾動故云坐矣。如大般若。爾時世尊于師子座上自敷尼師壇結加趺坐。端身正愿住對面念。乃至下云在師子座。如四大寶妙高山王臨照諸山威光迥出。以彼準此義周備矣。從此第二佛知王心。
經。告大眾言吾知十六諸國王等咸作是念世尊大慈普皆利樂我等諸王云何護國。
解曰。正遍知覺善得他心。知諸國王睹相興愿仰希法雨。文具如前。故佛當根發誠諦語。告彼大眾作如是言。吾知諸王咸作是念。世尊大慈普皆利樂。我等諸王云何護國彰外護也。從此第三總標內護。
經。善男子吾今先為諸菩薩摩訶薩說護佛果護十地行。
解曰。明佛大悲平等濟護。若唯外護利樂不均。念外答內顯悲深普不請而說也。又若唯外。事相雖嚴內不澄清。心疾寧念。外嚴內潔相應義故。又外因內方得無災。三毒不除三災必起。藉內護外故先
【現代漢語翻譯】 現代漢語譯本：因為不能總是保持正念和正知。佛世尊將要開始演說，從三昧（Samadhi，梵語，意為等持，與三摩地意義相同。古譯為禪那（Dhyana），意為思惟修及功德林）中起身，警醒和觸動大眾的心情。所謂三昧，用梵語來說，就是Samadhi，也叫做三摩地，都可譯為『等持』。古時候翻譯為『禪那』，意思是『思惟修』和『功德林』，這些都是義譯。心專注於一個境界的狀態，就叫做等持，這是別境中的定。因為將要演說，所以說『起』。坐于師子座，根據《智度論》所說，並非真正的獅子，也不是用木頭或石頭做成的獅子，而是因為佛是人中的獅子，所以他所坐的床都可以稱為師子座。當時，所有的大眾都非常真誠。佛從禪定中起身，升座而坐。另一種解釋是，『坐』就是『在』的意思，並非改變位置。顯示佛端正安住，沒有傾斜動搖，所以說『坐』。就像《大般若經》所說，『爾時世尊于師子座上自敷尼師壇結加趺坐，端身正愿住對面念』，乃至下文說『在師子座』，就像四大寶山中的妙高山王，照耀著其他的山，威光特別突出。以此來比照，意義就完備了。從這裡開始，第二部分是佛知道國王們的心意。 告誡大眾說：『我知道十六個國家的國王等，都這樣想著：世尊大慈大悲，普遍地利益和安樂我們這些國王，我們應該如何護持國家呢？』 解釋說：佛陀以正遍知的智慧，善於瞭解他人的心意。他知道各位國王看到祥瑞之相，心生願望，仰望佛法甘霖的降臨。文義如前所述。所以佛陀針對他們的根器，說出真實的話語，告訴大眾說：『我知道各位國王都這樣想著：世尊大慈大悲，普遍地利益和安樂我們，我們這些國王應該如何護持國家呢？』這是彰顯外在的護持。從這裡開始，第三部分是總標內在的護持。 『善男子，我現在先為各位菩薩摩訶薩說護持佛果和護持十地之行。』 解釋說：說明佛陀的大悲心是平等地救濟和護佑一切眾生。如果只有外在的護持，利益和安樂就不能均等。想到外在的護持，回答內在的疑問，顯示佛陀的慈悲深厚而普遍，不需請求就主動宣說。而且，如果只有外在的護持，事情的表象雖然莊嚴，但內在並不清凈，心念如何能安定呢？外在的莊嚴和內在的潔凈相互配合，才是相應的意義。此外，外在的平安要靠內在的修持才能得到。如果不能去除貪嗔癡三毒，水火風三災必定會發生。憑藉內在的護持來保護外在的世界，所以先說內在的護持。
【English Translation】 English version: Because one cannot always maintain right mindfulness and right knowledge. The Buddha World-Honored One is about to begin his discourse, arising from Samadhi (Sanskrit, meaning 'equanimity,' synonymous with Samapatti. Anciently translated as Dhyana, meaning 'contemplative cultivation' and 'forest of merit'), awakening and stirring the minds of the assembly. The term Samadhi, in Sanskrit, is Samadhi, also called Samapatti, both of which can be translated as 'equanimity.' In ancient times, it was translated as 'Dhyana,' meaning 'contemplative cultivation' and 'forest of merit,' these are all interpretations of the meaning. The state of mind being focused on one object is called equanimity, which is a specific state of concentration. Because he is about to give a discourse, it is said 'arising.' Sitting on the lion throne, according to the Treatise on the Great Perfection of Wisdom, it is not a real lion, nor is it a lion made of wood or stone, but because the Buddha is the lion among humans, the bed on which he sits can be called the lion throne. At that time, all the assembly were very sincere. The Buddha arose from meditation, ascended the throne, and sat down. Another explanation is that 'sitting' means 'being present,' not changing position. It shows that the Buddha is upright and abiding, without tilting or shaking, so it is said 'sitting.' Just as the Great Perfection of Wisdom Sutra says, 'At that time, the World-Honored One, on the lion throne, spread out his own nisidana, sat in the lotus position, upright in body and mind, dwelling in mindfulness of the opposite,' and further down it says 'on the lion throne,' like Mount Sumeru, the king of the four great treasure mountains, illuminating the other mountains, its majestic light particularly outstanding. Comparing this, the meaning is complete. From here, the second part is that the Buddha knows the minds of the kings. Admonishing the assembly, he said, 'I know that the sixteen kings and others are all thinking this: The World-Honored One is greatly compassionate, universally benefiting and bringing joy to us kings. How should we protect our countries?' The explanation says: The Buddha, with perfect and complete knowledge, is skilled at understanding the minds of others. He knows that the kings, seeing auspicious signs, have made vows and are looking forward to the descent of the Dharma rain. The meaning of the text is as stated before. Therefore, the Buddha, in accordance with their capacities, speaks truthful words, telling the assembly, 'I know that you kings are all thinking this: The World-Honored One is greatly compassionate, universally benefiting and bringing joy to us. How should we kings protect our countries?' This is to highlight external protection. From here, the third part is a general statement of internal protection. 'Good men, I will now first speak to the Bodhisattva Mahasattvas about protecting the fruit of Buddhahood and protecting the practice of the ten grounds.' The explanation says: It explains that the Buddha's great compassion equally saves and protects all beings. If there is only external protection, benefit and joy cannot be equal. Thinking of external protection, answering internal questions, shows that the Buddha's compassion is deep and universal, speaking proactively without being asked. Moreover, if there is only external protection, although the appearance of things is solemn, the inner self is not pure, how can the mind be stable? External solemnity and internal purity complement each other, which is the corresponding meaning. In addition, external peace must be obtained through internal cultivation. If the three poisons of greed, anger, and ignorance are not removed, the three calamities of water, fire, and wind will surely arise. Relying on internal protection to protect the external world, therefore, internal protection is spoken of first.
明也。又內外言約二相說。法唯一味平等無差故。佛大悲曾無異說。由悟不悟修與不修深淺次第理必然故。善男子者波斯匿等。吾今已下明所護人。護佛果者即此品也。護十地行即后品也。先果后因欣趣次第義如前說。能所護者能護之法則唯般若。所護之者依經分二。聖凡二人凈穢二土。從此第四敕令諦聽。
經。汝等皆應諦聽諦聽善思念之。
解曰。諦者審也。攝耳聆音發生聞慧。善思思慧念之修慧。審其句偈思其義理如說修行令諦聽等。又復諦者令心寂靜對治散亂掉動心故。言善思者令心調柔治彼邪妄不正思故。言念之者令心明記治彼妄失顛倒心故。彼所治者障生勝慧。謂若有彼性無堪任。猶如覆漏穢等三器。得甘露味失漏無堪。是故世尊誠諦聽等。智論偈云。聽者端視如渴飲一心入于語義中。踴躍聞法心悲喜。如是之人可為說。從此第五大眾讚仰文分為三。且初第一眾贊善哉。
經。是時大眾波斯匿王等聞佛語已咸共贊言善哉善哉。
解曰。初聞佛語喜躍無任。咸共一心至誠仰贊。仰贊之極是故重云善哉善哉。又初善哉讚他心德。次一善哉贊起悲深。三寶不斷則無七難。是故重言二善哉矣。從此第二散花成蓋。
經。即散無量諸妙寶花于虛空中變成寶蓋。
解曰。初各散
【現代漢語翻譯】 現代漢語譯本 明也。（明也：指般若智慧的明亮。）又內外言約二相說。法唯一味平等無差故。佛大悲曾無異說。由悟不悟修與不修深淺次第理必然故。善男子者波斯匿（波斯匿：古代印度憍薩羅國國王）等。吾今已下明所護人。護佛果者即此品也。護十地行即后品也。先果后因欣趣次第義如前說。能所護者能護之法則唯般若。所護之者依經分二。聖凡二人凈穢二土。從此第四敕令諦聽。
經。汝等皆應諦聽諦聽善思念之。
解曰。諦者審也。攝耳聆音發生聞慧。善思思慧念之修慧。審其句偈思其義理如說修行令諦聽等。又復諦者令心寂靜對治散亂掉動心故。言善思者令心調柔治彼邪妄不正思故。言念之者令心明記治彼妄失顛倒心故。彼所治者障生勝慧。謂若有彼性無堪任。猶如覆漏穢等三器。得甘露味失漏無堪。是故世尊誠諦聽等。智論偈云。『聽者端視如渴飲，一心入于語義中。踴躍聞法心悲喜，如是之人可為說。』從此第五大眾讚仰文分為三。且初第一眾贊善哉。
經。是時大眾波斯匿王（波斯匿：古代印度憍薩羅國國王）等聞佛語已咸共贊言善哉善哉。
解曰。初聞佛語喜躍無任。咸共一心至誠仰贊。仰贊之極是故重云善哉善哉。又初善哉讚他心德。次一善哉贊起悲深。三寶不斷則無七難。是故重言二善哉矣。從此第二散花成蓋。
經。即散無量諸妙寶花于虛空中變成寶蓋。
解曰。初各散
【English Translation】 English version It is brightness. (Brightness: refers to the brightness of Prajna wisdom.) Furthermore, it speaks of the two aspects of inner and outer concise words. Because the Dharma is of one taste, equal and without difference. The Buddha's great compassion has never had different teachings. Because the principle of enlightenment or non-enlightenment, cultivation or non-cultivation, and the order of depth are inevitable. 'Good men' refers to King Pasenadi (Pasenadi: King of Kosala in ancient India) and others. From now on, I will explain those who are protected. Protecting the Buddha fruit is this chapter. Protecting the practices of the Ten Grounds is the next chapter. The meaning of the order of rejoicing in the cause first and the effect later is as previously explained. The one who can protect and the one who is protected: the principle of the one who can protect is only Prajna. The one who is protected is divided into two according to the sutra: two people, saint and common, and two lands, pure and defiled. From this fourth point, an order is given to listen attentively.
Sutra: You should all listen attentively, listen attentively, think well and remember it.
Explanation: 'Attentively' means to examine carefully. Concentrate your ears on listening to the sound and generate wisdom from hearing. 'Think well' means wisdom from thinking, and 'remember it' means wisdom from cultivation. Examine the verses carefully, think about their meaning, and practice according to the teachings, so listen attentively, etc. Furthermore, 'attentively' means to make the mind quiet and to counteract the scattered and agitated mind. 'Think well' means to make the mind gentle and to correct those evil, false, and incorrect thoughts. 'Remember it' means to make the mind clear and to correct those false losses and inverted minds. Those that are corrected obstruct the generation of superior wisdom. It is said that if one has such a nature, one is incapable. It is like three vessels: overturned, leaking, and filthy. Even if one obtains the taste of nectar, one will lose it due to leakage and lack of capacity. Therefore, the World Honored One sincerely says to listen attentively, etc. The verse in the Treatise on Wisdom says: 'The listener should look intently as if drinking from thirst, and enter into the meaning of the words with one mind. Rejoicing and hearing the Dharma with a heart of sorrow and joy, such a person can be spoken to.' From this fifth point, the text of the assembly's praise is divided into three. First, the first praise of the assembly is 'Excellent!'
Sutra: At that time, the assembly, King Pasenadi (Pasenadi: King of Kosala in ancient India), and others, having heard the Buddha's words, all praised together, saying, 'Excellent! Excellent!'
Explanation: Upon first hearing the Buddha's words, they were filled with joy and could not contain themselves. Together, with one mind, they sincerely praised and admired. Because of the extreme admiration and praise, they repeated, 'Excellent! Excellent!' Furthermore, the first 'Excellent!' praises the virtue of his mind. The next 'Excellent!' praises the arising of deep compassion. If the Three Jewels are not interrupted, there will be no seven calamities. Therefore, the two 'Excellent!' are repeated. From this second point, flowers are scattered to form a canopy.
Sutra: Then they scattered countless wonderful and precious flowers, which transformed into a precious canopy in the empty sky.
Explanation: First, each scattered
花眾心渴仰后成寶蓋。一法俱沾。又事雖多真理唯一。又行雖眾果必無差。又蓋與花非多非一。而性與相非異非同。此表散花成蓋不墜。從此第三覆諸大眾。
經。覆諸大眾靡不周遍。
解曰。靡者無也。蓋無盈縮。顯說當根不減不增。總標二護。大文第二問答釋成。于中分二。初波斯匿問后如來正答。且初第一總問者何。
經。時波斯匿王即從座起頂禮佛足合掌長跪而白佛言世尊菩薩摩訶薩云何護佛果云何護十地行。
解曰。即從座起異諸眾也。頂禮佛足者以已尊頂禮佛卑足也。合掌長跪者敬請之儀。白佛言下申其所問。運身發語由審決思三業至誠利樂故。問菩薩等者舉能行人。云何已下問所行行。問菩薩因位護義極成。佛果已圓更何須護。答果從因顯。果德已圓性不離因故說護果。若爾護果即因與后何別。若因果一何須分二。答此品之內就果談因。后品之中從因趣果。因果事異故品別開。約理不殊故俱說護。從此第二如來正答文分為三。初略標宗。次別問答。后直問答。初中分四。一總標護果。二徴其所以。三佛為釋成。四結修般若。初中分三。且初第一總標護果。
經。佛告波斯匿王言護佛果者諸菩薩摩訶薩應如是住。
解曰。王承佛旨因果總問如來別答。先果后因。由
【現代漢語翻譯】 現代漢語譯本：花朵匯聚，眾生渴求仰望，最終形成寶蓋（象徵功德圓滿）。一法（真如之理）普皆沾益。又，事相雖多，真理卻只有一個。又，修行雖多，果報必定沒有差別。又，寶蓋與花，非多也非一，而自性與現象，非異也非同。這表明散花成蓋，不會墜落。從此第三次覆蓋所有大眾。
經文：覆蓋所有大眾，無不周遍。
解說：靡，就是沒有的意思。寶蓋沒有盈滿或縮減，顯示佛所說的法與眾生的根器相應，不減少也不增加。總的來說，這是標明兩種護持。接下來是第二大段，問答解釋成就。其中分為兩部分，先是波斯匿王提問，然後是如來正式回答。先看第一部分，總的提問是什麼？
經文：當時，波斯匿王即從座位上站起，頂禮佛足，合掌長跪，對佛說：『世尊，菩薩摩訶薩如何護持佛果？如何護持十地之行？』
解說：『即從座起』，是與其它大眾不同。『頂禮佛足』，是以自己尊貴的頭頂禮拜佛卑下的足。『合掌長跪』，是恭敬請教的儀態。『白佛言』以下，陳述他所提出的問題。運用身語意三業，經過審慎決斷思考，至誠利樂的緣故。問『菩薩』等，是舉出能修行的人。『云何』以下，是問所修行的行。問菩薩因位的護持，其意義非常明顯。佛果已經圓滿，還需要什麼護持呢？回答是，果從因顯現。果德雖然已經圓滿，但自性不離因，所以說護果。如果這樣，護果就是因，與後面的護持十地之行有什麼區別？如果因果是一體的，為什麼需要分成兩個問題？回答是，這一品之內，就果談因。后一品之中，是從因趣果。因果的事相不同，所以品別分開。從理上來說沒有差別，所以都說護持。從此，第二部分如來正式回答，文分為三部分。首先是略標宗，其次是分別問答，最後是直接問答。首先的略標宗中又分為四部分。一是總標護果，二是征問原因，三是佛為解釋成就，四是總結修習般若。首先的總標護果中又分為三部分。先看第一部分，總標護果。
經文：佛告訴波斯匿王說：『護持佛果的人，諸菩薩摩訶薩應當這樣安住。』
解說：波斯匿王領受佛的旨意，因果一起提問，如來分別回答。先回答果，后回答因。這是因為...
【English Translation】 English version: Flowers gathered, beings thirstily look up, eventually forming a jeweled canopy (symbolizing perfect merit). One Dharma (the principle of Suchness) universally benefits all. Furthermore, though phenomena are many, the truth is only one. Also, though practices are many, the result will certainly be without difference. Moreover, the canopy and flowers are neither many nor one, while nature and appearance are neither different nor the same. This indicates that scattering flowers to form a canopy will not fall. From here, for the third time, it covers all the assembly.
Sutra: Covering all the assembly, without being incomplete.
Explanation: 'Mi' means 'without'. The canopy has neither increase nor decrease, showing that the Dharma spoken by the Buddha corresponds to the faculties of beings, neither decreasing nor increasing. In summary, this marks the two protections. Next is the second major section, question and answer explaining accomplishment. Within it are divided into two parts, first King Prasenajit asks, then the Tathagata formally answers. First, what is the general question?
Sutra: At that time, King Prasenajit immediately rose from his seat, prostrated at the Buddha's feet, joined his palms, knelt for a long time, and said to the Buddha: 'World Honored One, how do Bodhisattva Mahasattvas protect the Buddha-fruit? How do they protect the practices of the Ten Grounds?'
Explanation: 'Immediately rose from his seat' is different from the other assembly. 'Prostrated at the Buddha's feet' is using his own honored head to bow to the Buddha's humble feet. 'Joined his palms and knelt for a long time' is the posture of respectfully requesting instruction. 'Said to the Buddha' below, states the questions he raised. Using the three karmas of body, speech, and mind, after careful deliberation and thought, sincerely benefiting and delighting, is the reason. Asking about 'Bodhisattvas' etc., is to bring up those who can practice. 'How' below, asks about the practices that are practiced. Asking about the protection of the Bodhisattva's causal position, its meaning is very clear. The Buddha-fruit is already perfect, what more needs to be protected? The answer is that the fruit manifests from the cause. Although the fruit-virtue is already perfect, the nature does not leave the cause, so it is said to protect the fruit. If so, protecting the fruit is the cause, what is the difference from the later protection of the practices of the Ten Grounds? If cause and effect are one, why is it necessary to divide them into two questions? The answer is that within this chapter, it discusses the cause from the perspective of the fruit. In the later chapter, it is from the cause approaching the fruit. The phenomena of cause and effect are different, so the chapters are separated. From the perspective of principle, there is no difference, so both are said to be protected. From here, the second part, the Tathagata formally answers, the text is divided into three parts. First is briefly marking the doctrine, second is answering questions separately, and third is answering questions directly. The first, briefly marking the doctrine, is further divided into four parts. One is generally marking the protection of the fruit, two is questioning the reason, three is the Buddha explaining and accomplishing, and four is summarizing the practice of Prajna. The first, generally marking the protection of the fruit, is further divided into three parts. First, look at the first part, generally marking the protection of the fruit.
Sutra: The Buddha told King Prasenajit: 'Those who protect the Buddha-fruit, the Bodhisattva Mahasattvas should abide in this way.'
Explanation: King Prasenajit received the Buddha's intention, asking about cause and effect together, the Tathagata answers separately. First answering the fruit, then answering the cause. This is because...
前一問起下三品。三段科中從此已下大文第二如來別答。佛告已下諸主及果並能行人。文如前釋。應如是住者住悲智心。準無著論釋金剛經。云何住者謂欲愿也。欲者正求也。愿者為所求故作心思念也。最初發心入諸善法欲為根本。論名正求。或正希求以欲為首方起愿故。愿于百法無別體性。依無著論思念為體。依莊嚴論思欲為體。依唯識論信欲勝解三法為體。總三論文五法為體。謂彼思念欲信勝解。以彼欲愿釋此住矣。從此第二廣明化利。
經。教化一切卵生胎生濕生化生。
解曰。正明修行。依前住心廣大思愿利他行也。言教化者隨病設藥也。菩薩利物遂己修行。悲所度生廣雖三界。于中含識唯此四生瑜伽論云。五蘊初起名為生也。如孔雀等從卵㲉出名為卵生。如牛馬等從胎藏出名為胎生。如飛蛾等從濕氣出名為濕生。如諸天等諸根頓具無而歘有名為化生。如俱舍頌云。倒心趣欲境。濕化染香處。卵胎二生於中有位由彼業力起顛倒心馳趣欲境。雖住遠處能見父母。于結生位是男是女起愛恚心隨一現前。左右向背隨所愛合。即生有身漸次增故。濕生染智謂遠嗅知生處香氣便生愛染業有勝劣香凈穢故。化生染處。謂遠觀見當所生處。隨業罪福處有苦樂。故說三界因愛受生。生之形狀中有品類。如常分別。
又瑜伽說。內心思業而為其因。外㲉胎藏濕潤為緣。卵生具四胎三濕二化生唯一所謂思業。藉緣多小從多先明。辨生勝劣少為上也。人與傍生各具有四。鬼通胎化。天及地獄唯是化生。欲色界中身具五蘊。若無色界四蘊成身。于有色界身量大小頓漸生滅義如常矣。此明菩薩所化有情。於三界中據處生說依止境界。樂者敘焉。雖菩薩愿四生等化。理實所化隨對根緣難非難處待時熟等。如無著論。何故經中不言界趣界通非情趣無中有。又尼乾等執草木生。申此經云卵等生故。從此第三降伏對治文分為三。且初第一對治蘊倒。
經。不觀色相不觀色如受想行識我人知見常樂凈倒。
解曰。明所治也。前廣化利令遠散動住相分別故令對治。不觀色相不觀色如者此總標也。於五蘊中舉色為首。色謂質礙變礙為性。如謂真如無礙為性。起心分別見有色如。此分別心正令除斷若無分別勝義相應。一毫之善發跡至佛。此無分別遍下言故。受想行識者。受謂領納苦樂舍受。想謂能取怨親等像。行謂造作善染諸行亦遷流故。識謂了別即眼等識。謂於四蘊皆離分別性相平等境智俱如治依他故。我人知見常樂凈倒者依蘊妄執。先我后法各有四倒。我謂主宰。依智度論即陰計我有五。離陰計我有五。和合計我有十。總二十也。即陰我
【現代漢語翻譯】 現代漢語譯本： 瑜伽經中說，內心的思業是根本原因，外部的精血、胎藏的濕潤是外在的條件。卵生包括四種，胎生、濕生包括三種，化生只有一種，都是由思業所致。憑藉的條件有多有少，從多的開始顯現。辨別眾生的優劣，條件少的反而更好。人和傍生各有四種（生），鬼道眾生包括胎生和化生，天道和地獄道眾生只有化生。在欲界中，身體具備五蘊。如果沒有性行為，則由四蘊構成身體。關於有性行為的身體的大小、頓悟漸悟、生滅的意義，和通常的說法一樣。這裡說明菩薩所教化的有情眾生，在三界中根據所處的地方來說明所依賴的境界，並敘述他們的快樂。雖然菩薩希望平等教化四種生類的眾生，但實際上所教化的對象要根據他們的根器和緣分，有難有易，等待時機成熟等等。就像《無著論》中說的，為什麼經中不提界趣（界指三界，趣指六道），因為界通於非情眾生，趣則沒有中有（中陰身）。又有尼乾子等人認為草木也有生命。申明此經說，因為有卵生等（所以草木無生命）。從這裡開始，第三部分降伏對治文分為三部分。首先是第一部分，對治蘊倒。
經文：不觀察色的表相，不觀察色的真如，以及受、想、行、識中的我、人、知見、常、樂、凈的顛倒。
解釋：說明所要對治的內容。之前廣泛地教化利益眾生，是爲了讓遠離散亂、執著于相、分別，所以要進行對治。『不觀色相不觀色如』，這是總的概括。在五蘊中，以色蘊為首。色，指的是具有質礙和變礙的性質。如，指的是真如，具有無礙的性質。如果生起分別心，認為有色相和真如，就要去除和斷除這種分別心。如果沒有分別心，就與勝義相應。即使是一毫之善，也能發展到成佛。這是因為『無分別』是普遍適用的。受、想、行、識，受指的是領納苦、樂、舍受。想指的是能夠取怨、親等的形象。行指的是造作善、染等諸行，也指遷流變化。識指的是了別，也就是眼識等。指的是對於四蘊，都要遠離分別，它們的自性和表相是平等的，境界和智慧都如如不動，這是爲了對治依他起性。『我人知見常樂凈倒』，是依蘊而產生的虛妄執著。先有我執，後有法執，各有四種顛倒。我，指的是主宰。根據《智度論》，依陰計我（陰指五蘊）有五種，離陰計我也有五種，總共有十種。即陰我（認為五蘊就是我）。
【English Translation】 English version: Furthermore, the Yoga Sutra states: Internal thought-karma is the primary cause, while external semen and blood, and the moisture of the womb, are the contributing conditions. Oviparous (egg-born) beings encompass four types, viviparous (womb-born) and moisture-born beings encompass three types, and metamorphically-born beings encompass only one type, all resulting from thought-karma. The conditions relied upon vary in quantity, with manifestation beginning from the most abundant. Discriminating the superiority and inferiority of beings, fewer conditions indicate greater excellence. Humans and animals each possess four (types of birth), ghosts encompass both viviparous and metamorphic birth, while celestial beings and hell beings are solely metamorphically-born. In the desire realm, the body possesses the five skandhas (form, feeling, perception, mental formations, consciousness). Without sexual activity, the body is formed from four skandhas. Regarding the size of bodies with sexual activity, sudden or gradual enlightenment, and the meaning of arising and ceasing, it is as commonly stated. This explains that the sentient beings taught by Bodhisattvas, within the three realms, are described according to the realms they inhabit, and their happiness is narrated. Although Bodhisattvas aspire to equally teach beings of all four types of birth, in reality, the beings taught depend on their capacities and conditions, with varying degrees of difficulty, awaiting the maturation of time, and so on. As stated in the Asanga's Treatise, why do the sutras not mention realms and destinies (realm refers to the three realms, destiny refers to the six paths), because realms are common to non-sentient beings, and destinies do not have an intermediate existence (antarabhava). Furthermore, the Nirgranthas (Jains) believe that plants have life. This sutra clarifies that because there are oviparous beings, etc. (therefore plants do not have life). From here, the third section, the text on subduing and counteracting, is divided into three parts. First is the first part, counteracting the skandha inversions.
Sutra: Not observing the characteristics of form, not observing the suchness of form, as well as the inversions of self, person, knowledge, view, permanence, bliss, and purity in feeling, perception, mental formations, and consciousness.
Explanation: Explaining what is to be counteracted. Previously, widely teaching and benefiting sentient beings was to distance them from distraction, attachment to characteristics, and discrimination, therefore counteraction is necessary. 'Not observing the characteristics of form, not observing the suchness of form,' this is a general summary. Among the five skandhas, form is taken as the head. Form refers to that which has the nature of substantial obstruction and change obstruction. Suchness refers to tathata (true thusness), which has the nature of unobstructedness. If a discriminating mind arises, thinking there are characteristics of form and suchness, then this discriminating mind must be removed and severed. If there is no discriminating mind, then one is in accordance with ultimate reality. Even a hair's breadth of goodness can develop into Buddhahood. This is because 'non-discrimination' is universally applicable. Feeling, perception, mental formations, and consciousness: feeling refers to experiencing suffering, pleasure, and neutral feeling. Perception refers to being able to grasp the images of enemies, relatives, and so on. Mental formations refer to creating good, defiled, and other actions, and also refer to impermanent change. Consciousness refers to discernment, which is the eye consciousness, etc. It refers to the fact that for the four skandhas, one must be distant from discrimination, their self-nature and characteristics are equal, the realm and wisdom are both like that, this is to counteract dependent origination. 'Inversions of self, person, knowledge, view, permanence, bliss, and purity' are false attachments arising from the skandhas. First there is self-attachment, then there is dharma-attachment, each with four inversions. Self refers to mastery. According to the Mahaprajnaparamita Shastra, relying on the skandhas to conceive of self (skandhas refer to the five skandhas) there are five types, apart from the skandhas to conceive of self there are also five types, totaling ten types. That is, the skandha-self (thinking that the five skandhas are the self).
者指陰為我。離陰計我如將車人。和合有十者。如色中我色作窟宅我在其中。四陰亦爾。我中色者我作窟宅色居其中。四陰亦爾。分別我故。依無著論。自體相續總執五蘊相續為我。計前際我是今世我所執取故。言人者謂展轉趣余趣取執趣未來後生實趣。言知者數論執我體即是思。受用諸法我為知者即現我故。言見者謂即我執有身見也。如是四種皆我倒矣。常樂等者即法四倒住持自相能生謬解。謂外道等不了五蘊有為之法剎那不住妄起常倒。有漏皆苦妄起樂倒。實不自在妄起我倒。自性不凈妄起凈倒。第三我倒文無者略。舊經具有。或前我故下一倒字通上我法。由斯二執二障具生。為障既重先對治故。又報五蘊自性無記是所依故。我法二倒不善有覆分別俱生是能依故。唯無分別定慧能治故。此具明今對治也。從此第二對治諸行。
經。四攝六度二諦四諦力無畏等一切諸行。
解曰。前所治境起心為倒。此能治行動念成病。但治俱見實不除法。由如禾莠同聚俱生。俱除其莠非遣禾也。正行諸行起能見心。治彼起心令無分別。行無所行即正行故。此段經文通賢聖位。地前修習其相未已有功用住。若有散心亦未亡相。故通對治。四攝四諦如上已明。六度二諦並四無畏如下當辨。力謂十力。處非處等如常分別。一
【現代漢語翻譯】 現代漢語譯本： 他們指認五陰（Panca-skandha）為『我』。離開五陰去計算『我』，就像將車和人分開一樣。和合有十種情況：例如，在色蘊（Rupa-skandha）中，『我』把色蘊當作窟宅，『我』住在其中，其餘四陰（受、想、行、識）也是如此。在『我』中顯現色蘊，是『我』把自身當作窟宅，色蘊住在其中，其餘四陰也是如此。分別『我』的緣故，依據《無著論》（Asanga's Commentary），自體相續總執五蘊相續為『我』。計算前世的『我』是今世『我』所執取的緣故。說『人』是指輾轉趨向其餘的趣向，取執趣向未來後生真實的趣向。說『知者』，數論派（Samkhya）執著『我』的本體就是思，受用諸法，『我』是知者，即顯現『我』的緣故。說『見者』，是指即『我』執著有身見（Satkayadristi）。像這樣四種都是『我』的顛倒啊！常、樂等等，即法四倒住持自相，能產生謬解。指外道等不了知五蘊有為之法剎那不住，妄起常倒。有漏皆苦，妄起樂倒。實際上不自在，妄起『我』倒。自性不凈，妄起凈倒。第三『我』倒文中沒有的省略了，舊經具有。或者前面的『我』的緣故，下一個倒字貫通上面的『我』法。由於這兩種執著，兩種障礙都產生。因為障礙既然很重，所以先對治。又報五蘊自性無記是所依的緣故，『我』法二倒不善有覆分別俱生是能依的緣故，只有無分別定慧才能對治的緣故，這裡具體說明了現在對治。從此第二對治諸行（Samskara）。
經：四攝（Catur-samgraha），六度（Paramita），二諦（Satya-dvaya），四諦（Arya-satya），十力（Dasabala），四無畏（catu-vaisaradyani）等一切諸行。
解：前面所治理的境界，起心為顛倒。這能治理的行動，動念成病。但治理都見到，實際上不去除法。猶如禾苗和莠草同聚俱生，一起除去那些莠草，不是遣除禾苗。正行諸行，起能見的心，治理那個起心，使它沒有分別。行無所行，就是正行。這段經文貫通賢聖位。地前修習，它的相貌還沒有，已經有功用住。如果有散心，也還沒有亡相，所以貫通對治。四攝、四諦如上面已經說明。六度、二諦並四無畏如下面應當辨明。力是指十力。處非處等如常分別。
【English Translation】 English version: They point to the five skandhas (Panca-skandha) as 'I'. To calculate 'I' apart from the skandhas is like separating the cart from the person. There are ten cases of combination: for example, in the rupa-skandha (form), 'I' take rupa as a dwelling, and 'I' reside within it; the same is true for the other four skandhas (feeling, perception, mental formations, and consciousness). In 'I', rupa appears, 'I' take myself as a dwelling, and rupa resides within it; the same is true for the other four skandhas. Because of distinguishing 'I', according to Asanga's Commentary, the self-continuity generally clings to the continuity of the five skandhas as 'I'. Calculating the 'I' of the past is what the 'I' of this life clings to. 'Person' refers to turning towards other tendencies, grasping and clinging to tendencies towards future rebirths and real tendencies. 'Knower' means that the Samkhya school holds that the essence of 'I' is thought, experiencing all dharmas, 'I' am the knower, which is why 'I' appears. 'Seer' refers to clinging to the view of a self, the Satkayadristi. Thus, these four are all inversions of 'I'! Permanence, bliss, etc., are the four inversions of dharma that uphold their own characteristics and can generate misconceptions. It refers to those such as non-Buddhist paths who do not understand that the conditioned dharmas of the five skandhas do not remain for an instant, and falsely give rise to the inversion of permanence. All that is tainted is suffering, falsely giving rise to the inversion of bliss. In reality, there is no freedom, falsely giving rise to the inversion of 'I'. The nature is impure, falsely giving rise to the inversion of purity. The third 'I' inversion is omitted in the text, but the old sutras have it. Or because of the previous 'I', the next word 'inversion' connects to the 'I' dharma above. Because of these two attachments, both obstacles arise. Because the obstacles are heavy, they are first counteracted. Moreover, the nature of the resultant five skandhas is neutral, which is the basis. The two inversions of 'I' and dharma, unwholesome and obscured, arise together with discrimination, which is the dependent. Only non-discriminating samadhi and wisdom can cure them, which specifically explains the present counteraction. From this, the second counteracts all samskaras (mental formations).
Sutra: The four means of gathering (Catur-samgraha), the six perfections (Paramita), the two truths (Satya-dvaya), the four noble truths (Arya-satya), the ten powers (Dasabala), the four fearlessnesses (catu-vaisaradyani), and all other practices.
Explanation: The realm that was previously governed, the arising of the mind is an inversion. This action that can govern, the movement of thought becomes a disease. But governing sees everything, and in reality does not remove the dharma. It is like rice seedlings and weeds growing together, removing those weeds together, not eliminating the rice seedlings. Rightly practicing all practices, the mind that can see arises, governing that arising mind, making it without discrimination. Practicing without practicing is right practice. This passage of scripture connects the positions of the worthy and the saint. Cultivating before the ground, its appearance is not yet there, and there is already the dwelling of effort. If there is a scattered mind, it has not yet lost its appearance, so it connects the counteraction. The four means of gathering and the four noble truths have already been explained above. The six perfections, the two truths, and the four fearlessnesses should be explained below. Power refers to the ten powers. What is appropriate and inappropriate is distinguished as usual.
切諸行者不唯此所到行門。乃至菩薩所修萬行通為觀矣。從此第三對能行人。
經。乃至菩薩如來亦復如是不觀相不觀如。
解曰。不唯於行令心不住。觀佛菩薩亦令不住。若心分別見相見如。此即所治令無分別。雖佛菩薩勝無與等。無分別位起分別心即令對治住無相故。若爾應離相求。此亦不然。即相觀無相即無相。非謂相外別更求無。若更別求此即為病。然佛菩薩勝功德聚若稱念者障滅河沙。于勝義心故令不住。非謂世諦事相撥無。若起此心成大邪見。豈符經意無相觀耶。問前云菩薩摩訶薩應如是住。此云乃至菩薩不觀相如。為復能住即所觀耶。答設爾無失。謂令菩薩無相現前。所修勝行皆無相故。設於勝者亦不起心。正離自他住無相故。又解應如是住明住心也。教化四生明修行也。不觀已下盡此段文明降伏也。如次即是智恩斷因。因必具修成果三德。至究竟位。報化法身故。初具明。佛深意也。從此第二徴其所以。
經。所以者何。
解曰。所以不觀相如者何所以也。從此第三佛為釋成文分為二。且初第一釋諸法空。
經。以諸法性即真實故無來無去無生無滅同真際等法性無二無別猶如虛空。
解曰。言諸法者即前五蘊。法性空寂即真實故。無來無去無生無滅者釋法四倒
【現代漢語翻譯】 現代漢語譯本：對於所有修行者來說，這不僅僅是他們所到達的修行之門。乃至菩薩所修的萬種修行方法，都可以被貫通理解為一種觀照。從這裡開始，第三部分是關於能修行的人。
經文：乃至菩薩、如來，也同樣是不觀照相，不觀照如。
解釋：不僅僅是對修行，要讓心不住留。觀照佛菩薩，也要讓心不住留。如果心中分別，見到相，見到如，這就是所要對治的，要讓它沒有分別。即使佛菩薩殊勝無比，也無與倫比，但在沒有分別的境界中，如果生起分別心，就要用不住相來對治。如果這樣，是否應該離開相去尋求呢？也不是這樣。即相觀無相，即無相，不是說在相之外另外去尋求無。如果另外去尋求，這就是病。然而佛菩薩是殊勝功德的聚集，如果稱念他們的名號，可以消除如恒河沙數般的業障。爲了殊勝的意義，所以讓心不住留，不是說在世俗諦的事相上否定一切。如果生起這種心，就成了大邪見，怎麼能符合經文的無相觀呢？問：前面說『菩薩摩訶薩應如是住』，這裡說『乃至菩薩不觀相如』，那麼，是能住的就是所觀照的嗎？答：即使這樣也沒有錯。是說讓菩薩的無相現前，所修的殊勝修行都是無相的。即使對於殊勝者，也不生起心，正是遠離自他和住于無相的緣故。又解釋說，『應如是住』是說明住心。教化四生是說明修行。『不觀』以下，直到這段文字結束，是說明降伏。依次就是智、恩、斷因。因必定具備，修成成果三德，達到究竟的地位，報身、化身、法身，所以一開始就詳細說明，是佛的深意。從這裡開始，第二部分是徵詢其中的原因。
經文：所以是什麼呢？
解釋：所以不觀照相和如的原因是什麼呢？這就是『所以』的意思。從這裡開始，第三部分是佛爲了解釋而作的闡述，分為兩部分。首先是第一部分，解釋諸法皆空。
經文：因為諸法的本性就是真實，所以無來無去，無生無滅，與真際相同，與法性平等，無二無別，猶如虛空。
解釋：所說的諸法，就是前面的五蘊。法性空寂，就是真實。無來無去，無生無滅，是解釋法的四種顛倒。
【English Translation】 English version: For all practitioners, this is not only the gate of practice they arrive at. Even the myriad practices cultivated by Bodhisattvas can be understood as a form of contemplation. From here, the third part is about those who can practice.
Sutra: Even Bodhisattvas and Tathagatas do not contemplate form or suchness.
Explanation: It's not just about practice, but also about not letting the mind dwell. Contemplating Buddhas and Bodhisattvas also requires not letting the mind dwell. If the mind discriminates, seeing form and seeing suchness, this is what needs to be treated, to make it without discrimination. Even if Buddhas and Bodhisattvas are supremely unsurpassed, in the state of non-discrimination, if a discriminating mind arises, it should be treated with non-attachment to form. If so, should one seek by leaving form? That's not it either. Contemplate non-form in form, which is non-form. It's not about seeking non-form separately outside of form. If one seeks separately, that is the sickness. However, Buddhas and Bodhisattvas are gatherings of supreme merit. If one recites their names, one can eliminate karmic obstacles like the sands of the Ganges River. For the sake of supreme meaning, the mind is not allowed to dwell, not meaning to deny all phenomena in mundane truth. If such a mind arises, it becomes a great wrong view. How can it accord with the sutra's contemplation of non-form? Question: The previous passage said 'Bodhisattva Mahasattvas should dwell in this way,' and this passage says 'Even Bodhisattvas do not contemplate form or suchness.' So, is what can dwell the same as what is contemplated? Answer: Even if so, there is no fault. It means to bring the non-form of the Bodhisattva to the present, because the supreme practices cultivated are all without form. Even for the supreme ones, one does not give rise to a mind, precisely because one is away from self and others and dwells in non-form. Another explanation is that 'should dwell in this way' explains dwelling in the mind. Teaching the four kinds of beings explains practice. 'Do not contemplate' and below, until the end of this passage, explains subduing. In order, they are wisdom, grace, and cutting off the cause. The cause must be complete, cultivating the three virtues of achievement, reaching the ultimate position, the Reward Body (Sambhogakaya), Emanation Body (Nirmanakaya), and Dharma Body (Dharmakaya). Therefore, it is explained in detail from the beginning, which is the Buddha's profound intention. From here, the second part is to inquire about the reason for it.
Sutra: What is the reason?
Explanation: What is the reason for not contemplating form and suchness? That is the meaning of 'reason.' From here, the third part is the Buddha's explanation, divided into two parts. First is the first part, explaining that all dharmas are empty.
Sutra: Because the nature of all dharmas is true, therefore there is no coming and going, no birth and death, the same as the limit of reality (Bhutakoti), equal to the nature of dharma (Dharmata), neither two nor different, like empty space.
Explanation: The so-called dharmas are the preceding five aggregates (Skandhas). The emptiness and stillness of the nature of dharma is true. No coming and going, no birth and death, explains the four inversions of dharma.
。依蘊妄執計常樂等。心為彼薰識浪流動故有來有去有生有滅。若了彼倒妄體即空。本無來去無生滅故。同真際等法性者。釋諸正行四攝六度所修萬行皆凈法界方便妙用用不離體與理相應。即一一行皆同真際等法性故。無二無別猶如虛空者。釋菩薩等雖諸法性本來常住。不因顯說無以證修。故佛菩薩出現於世廣為開示。然修行者應正了知能說所說法界一相聖凡不二自他無別覺性常住猶如處空。對佛菩薩應如是觀。又解。五蘊諸法其性真實。性被妄薰故有來去有生有滅。本性空寂無來無去無生無滅故。同真際等法性者。蘊與真性事理依持。如波依水故同真際。理不離事皆等法性。諸法與性無二無別。了法即性猶如虛空。又解。法性常住故無來去。法性不變故無生滅。由修行者了法性空。所修勝行心同真際。行等法性。因果事異所現理同故云無二。能觀不異故云無別。長時無間障盡果圓猶如虛空。動而常寂彰果位矣。前解順文次解依蘊。今前菩薩行離二邊。后解順理至無上覺釋法空也。從此第二釋我等空。
經。蘊處界相無我我所。
解曰。明前我空。舉所依法顯能依空。蘊等何義。俱舍頌云。聚生門種族是蘊處界義。聚是蘊義。謂即五蘊。色聚心聚故名為蘊。蘊是有為非無為故。生門處義謂十二處。六根六
【現代漢語翻譯】 現代漢語譯本：依賴於對虛妄的執著，計較常樂等等。心被這些所薰染，識浪才會流動，因此有了來去、生滅。如果明白了那些顛倒的虛妄本質就是空，本來就沒有來去，沒有生滅。與真際（bhūta-koṭi，實性、真如的邊際）等同的法性（dharma-dhātu，諸法的體性、本性）是指：解釋各種正行，四攝（catvāri saṃgraha-vastūni，佈施、愛語、利行、同事）、六度（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、般若）所修的萬行，都是清凈法界的方便妙用，用不離體，與理相應。即每一行都與真際等同的法性相同。無二無別，猶如虛空是指：解釋菩薩等，雖然諸法性本來常住，不因顯說就無法證修。所以佛菩薩出現在世間，廣泛地為眾生開示。然而修行者應該正確地了知，能說之法和所說之法，法界一相，聖凡不二，自他無別，覺性常住，猶如處在虛空之中。對佛菩薩應該這樣觀想。又解釋說：五蘊（pañca-skandha，色、受、想、行、識）諸法的體性真實，體性被妄念所薰染，所以有了來去、生滅。本性空寂，無來無去，無生無滅，所以與真際等同的法性是指：蘊與真性，事理相互依存，如波浪依賴於水，所以與真際相同。理不離事，都等同於法性。諸法與性無二無別，了知法就是性，猶如虛空。又解釋說：法性常住，所以沒有來去。法性不變，所以沒有生滅。由於修行者了知法性空，所修的殊勝之行，心與真際相同，行等同於法性。因果之事不同，所顯現的理相同，所以說無二。能觀之智不異，所以說無別。長時間沒有間斷，障礙消除，果報圓滿，猶如虛空。動而常寂，彰顯果位。前面的解釋順應文義，後面的解釋依賴於蘊。現在前面的菩薩行遠離二邊，後面的解釋順應真理，達到無上覺悟，解釋法空。從此第二部分解釋我等空。 經：蘊（skandha，積聚）、處（āyatana，生門）、界（dhātu，種族）的相是無我（anātman，非我）和我所（mamakāra，我所有）。 解曰：闡明前面的我空。舉出所依之法，顯示能依之空。蘊等是什麼意思？《俱舍論》（Abhidharmakośa，論書名）的頌文說：『聚、生門、種族是蘊、處、界的含義。』聚是蘊的含義，指的就是五蘊，色聚、心聚，所以名為蘊。蘊是有為法，不是無為法。生門是處的含義，指十二處（dvādaśa-āyatana，內六處和外六處），六根（ṣaḍ indriya，眼、耳、鼻、舌、身、意）和六
【English Translation】 English version: Relying on the deluded clinging, calculating permanence and pleasure, etc. The mind is influenced by these, so the waves of consciousness flow, thus there is coming and going, arising and ceasing. If one understands that the essence of those inverted delusions is emptiness, then originally there is no coming and going, no arising and ceasing. 'Same as the bhūta-koṭi (the limit of reality, suchness) and the dharma-dhātu (the nature of all things)' means: explaining all the correct practices, the four saṃgraha-vastūni (giving, kind speech, beneficial action, cooperation) and the six pāramitā (giving, morality, patience, diligence, meditation, wisdom), the myriad practices cultivated are all expedient wonderful functions of the pure dharma-dhātu, the function does not depart from the substance, and corresponds to the principle. That is, each and every practice is the same as the dharma-dhātu, which is the same as the bhūta-koṭi. 'No two, no difference, like empty space' means: explaining that although the dharma-nature of the Bodhisattvas and others is originally permanent, it cannot be realized and cultivated without being explicitly explained. Therefore, Buddhas and Bodhisattvas appear in the world to widely reveal it to sentient beings. However, practitioners should correctly understand that the dharma that can be spoken and the dharma that is spoken, the dharma-dhātu is of one form, the holy and the ordinary are not two, self and other are not different, and the nature of awareness is permanent, like being in empty space. One should contemplate the Buddhas and Bodhisattvas in this way. Another explanation says: The nature of the five skandha (form, feeling, perception, volition, consciousness) and all dharmas is real, but the nature is influenced by delusion, so there is coming and going, arising and ceasing. The original nature is empty and still, without coming and going, without arising and ceasing, so 'same as the bhūta-koṭi and the dharma-dhātu' means: the skandha and the true nature, the matter and the principle, rely on each other, like waves rely on water, so they are the same as the bhūta-koṭi. The principle does not depart from the matter, and all are equal to the dharma-dhātu. All dharmas and nature are not two and not different, understanding dharma is understanding nature, like empty space. Another explanation says: The dharma-nature is permanent, so there is no coming and going. The dharma-nature is unchanging, so there is no arising and ceasing. Because practitioners understand that the dharma-nature is empty, the superior practices they cultivate, their minds are the same as the bhūta-koṭi, and their practices are equal to the dharma-dhātu. The causes and effects are different, but the principles manifested are the same, so it is said that there are no two. The ability to observe is not different, so it is said that there is no distinction. For a long time without interruption, obstacles are eliminated, and the fruition is complete, like empty space. Moving but always still, manifesting the fruition position. The previous explanation follows the literal meaning, and the next explanation relies on the skandha. Now, the previous Bodhisattva practice is away from the two extremes, and the latter explanation follows the truth, reaching unsurpassed enlightenment, explaining the emptiness of dharma. From this, the second part explains the emptiness of self and so on. Sutra: The characteristics of the skandha (aggregates), āyatana (sense fields), and dhātu (elements) are anātman (non-self) and mamakāra (mine-making). Explanation: Clarifying the previous emptiness of self. Raising the dharma on which to rely, revealing the emptiness on which to rely. What do skandha and so on mean? The verse in the Abhidharmakośa (Treasury of Abhidharma) says: 'Collection, birth gate, and race are the meanings of skandha, āyatana, and dhātu.' Collection is the meaning of skandha, referring to the five skandha, the collection of form and the collection of mind, so it is called skandha. Skandha is conditioned dharma, not unconditioned dharma. Birth gate is the meaning of āyatana, referring to the twelve āyatana (the six internal and six external sense bases), the six indriya (eye, ear, nose, tongue, body, mind) and the six
境是心心所生長門處。由六識身依根取境名生門故。種族界義即十八界。為同類因各生自類等流果故。何故世尊說蘊處界。如彼頌云。愚根樂三故說蘊處分三。愚有三者。謂諸有情執我一常。愚心所為我為說五蘊。五蘊之中三是心所故。愚色為我說十二處。十二處中十是色故。總愚色心以為我者為說十八界。十八界中離色心故。根上中下樂略中廣。是故世尊說蘊處界。無我我所者我即前云我人知見。我所即是彼我資具。此蘊處界從因緣起其體尚無。況我我所從計執生而體是有。故皆空矣。從此第四結修般若。
經。是為菩薩摩訶薩修行般若波羅蜜多。
解曰。若能如上住悲智心。地上地前修諸勝行不著性相。必得果同。是真修行至彼岸矣。此上經文略標宗旨。世尊總陳一部之意。下文廣辨。理事小殊窮其至理更無異也。又不唯一部諸大乘教但是廣文。住修斷障一理通貫。自下諸文先略后廣。準此廣悉。大文第二明別問答文分為三。一別問答。二總問答。三結護果。初別問答文分為三。一明實相。二明觀照。三明文字。初明實相文分為二。且初第一波斯匿王問。其義者何。
經。波斯匿王白佛言世尊若菩薩眾生性無二者菩薩以何相而化眾生耶。
解曰。世尊略陳王應具悉。詞微旨妙曆法廣明。
【現代漢語翻譯】 現代漢語譯本：境是心和心所生長的門戶和處所。由於六識身依靠六根來獲取外境，所以稱為生門。種族界義就是十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）。因為同類的因各自產生同類的等流果。為什麼世尊要說五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）、十二處（眼處、耳處、鼻處、舌處、身處、意處，色處、聲處、香處、味處、觸處、法處）和十八界呢？就像那首偈頌所說：『因為眾生愚昧於根、樂和三事，所以佛陀分別說了蘊、處、界三種法。』愚昧有三種：就是那些有情執著于『我』是單一和永恒的。對於那些執著心和心所為『我』的人，佛陀為他們說了五蘊，因為五蘊之中有三種是心所。對於那些執著色為『我』的人，佛陀為他們說了十二處，因為十二處中有十種是色。對於那些總執色和心為『我』的人，佛陀為他們說了十八界，因為十八界既不是色也不是心。根的利鈍有上中下之分，眾生的根性有樂略中廣的不同，所以世尊才說了蘊、處、界。『無我』和『我所』中的『我』，就是前面所說的我、人、知見。『我所』就是那些屬於『我』的資具。這蘊、處、界都是從因緣而生起的，它們的自體尚且不存在，更何況『我』和『我所』是從計執而產生的，又怎麼可能有自體呢？所以一切都是空性的。從這裡開始，第四部分總結修習般若（智慧）。 經：是為菩薩摩訶薩修行般若波羅蜜多（到彼岸）。 解曰：如果能夠像上面所說的那樣安住于悲智之心，在地上和地前修習各種殊勝的行持而不執著于自性和現象，必定能夠得到與佛相同的果位。這才是真正的修行到達彼岸。以上經文簡略地標明了宗旨。世尊總括地陳述了一部經的意義。下文將廣泛地辨析，事相和理體雖然略有不同，但窮究其至理則沒有差異。而且不僅僅是一部經，所有的大乘教義都只是廣說，安住、修習、斷除障礙的道理是貫通的。從下面的經文開始，先簡略后詳細，依此可以廣泛地瞭解全部內容。大文第二部分說明別問答，分為三個部分：一是別問答，二是總問答，三是結護果。首先是別問答，分為三個部分：一是明實相，二是明觀照，三是明文字。首先是明實相，分為兩個部分。先是第一部分，波斯匿王（Prasenajit，古印度拘薩羅國國王）提問，其含義是什麼？ 經：波斯匿王白佛言：世尊，若菩薩眾生性無二者，菩薩以何相而化眾生耶？ 解曰：世尊簡略地陳述，國王應當全部瞭解。言辭精微，旨意巧妙，歷經各種方法廣泛地闡明。
【English Translation】 English version: The realm is the gate and place where the mind and mental factors grow. Because the six consciousnesses rely on the six roots to grasp external realms, it is called the gate of birth. The meaning of 'species, race, and realm' is the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm). Because similar causes produce similar results of outflow. Why did the World Honored One speak of the five aggregates (form, feeling, perception, volition, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), and the eighteen realms? As the verse says: 'Because beings are ignorant of the roots, pleasures, and three things, the Buddha spoke of the aggregates, entrances, and realms separately.' There are three kinds of ignorance: those sentient beings who cling to 'I' as singular and permanent. For those who cling to the mind and mental factors as 'I', the Buddha spoke of the five aggregates, because three of the five aggregates are mental factors. For those who cling to form as 'I', the Buddha spoke of the twelve entrances, because ten of the twelve entrances are form. For those who cling to both form and mind as 'I', the Buddha spoke of the eighteen realms, because the eighteen realms are neither form nor mind. The sharpness of the roots is divided into superior, middle, and inferior, and the inclinations of beings are different, so the World Honored One spoke of the aggregates, entrances, and realms. The 'I' in 'no-self' and 'what belongs to me' is the 'I, person, knowledge, and view' mentioned earlier. 'What belongs to me' are those possessions that belong to 'I'. These aggregates, entrances, and realms arise from conditions, and their very nature does not exist, let alone 'I' and 'what belongs to me' which arise from conceptual clinging, how could they have a nature? Therefore, all is emptiness. From here, the fourth part concludes the practice of Prajna (wisdom). Sutra: This is how Bodhisattva Mahasattvas practice Prajna Paramita (perfection of wisdom, reaching the other shore). Explanation: If one can abide in the heart of compassion and wisdom as mentioned above, cultivate various excellent practices on the ground and before the ground without clinging to nature and phenomena, one will surely attain the same fruit as the Buddha. This is the true practice of reaching the other shore. The above sutra text briefly states the purpose. The World Honored One summarizes the meaning of the entire sutra. The following text will extensively analyze, although the phenomena and the principle are slightly different, there is no difference in investigating the ultimate truth. Moreover, it is not only one sutra, all Mahayana teachings are just extensive explanations, the principle of abiding, practicing, and eliminating obstacles is consistent. From the following texts, first briefly and then in detail, accordingly, one can widely understand the entire content. The second major section explains the separate questions and answers, divided into three parts: first, separate questions and answers; second, general questions and answers; and third, concluding protection and result. First, the separate questions and answers are divided into three parts: first, clarifying the true nature; second, clarifying contemplation; and third, clarifying the text. First, clarifying the true nature is divided into two parts. First is the first part, King Prasenajit (King of Kosala in ancient India) asks, what is its meaning? Sutra: King Prasenajit said to the Buddha: World Honored One, if the nature of Bodhisattvas and sentient beings is not different, then with what form do Bodhisattvas transform sentient beings? Explanation: The World Honored One briefly stated, the King should fully understand. The words are subtle, the meaning is ingenious, and it is widely explained through various methods.
故牒前文而興此問。問之意者。由諸有情迷無慧目故。希菩薩悲以利生。若菩薩眾生同一法性。法性平等即無二別。若無二別菩薩更以何法而化眾生耶。從此第二如來正答文分為二。初明勝義空后明世俗有。初中分三。初總明法性次徴其所以後釋諸法空。初法性中文復分二。且初第一總標法倒。
經。佛言大王色受想行識常樂我凈。
解曰。初列五蘊總標有為。后列四倒總標我法。先標此二以明法空。從此第二正答不住。
經。法性不住色不住非色受想行識常樂我凈亦不住凈不住非凈。
解曰。法性不住色不住非色者。色謂色蘊。除色之餘皆名非色。住不住者依對待立。如因見住便言不住。此中法性離言絕慮寂然一相唯以智證。豈同對待住不住乎。受想行識常樂我凈亦不住凈不住非凈者。義同於上故置亦言。初后具陳例中亦爾。皆不住故。如涅槃云。為一切諸法本性自空為因。菩薩修空見空。若一切法本性自空。何須菩薩修空見空。若一切法本性不空。菩薩修空何能見空。佛言雖一切法本性是空。亦因菩薩修空見空。言本性空所證境空。修空見空能證智空。以能所證悉皆是空故能所化皆不住矣。從此第二徴其所以。
經。何以故。
解曰。法性非住不住者何以故。從此第三釋諸
【現代漢語翻譯】 現代漢語譯本：因此承接前面的問題而引發這個提問。提問的用意在於，由於眾生迷惑而沒有智慧之眼，希望菩薩以慈悲之心來利益眾生。如果菩薩和眾生的法性是相同的，法性平等就沒有差別。如果沒有差別，菩薩又用什麼方法來教化眾生呢？從此第二部分，如來的正式回答分為兩部分。首先闡明勝義空，然後闡明世俗有。首先闡明勝義空又分為三部分。首先總的說明法性，其次提問原因，然後解釋諸法空。首先說明法性，文中又分為兩部分。先是第一部分，總的標示法倒。 經：佛說：大王，色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）是常、樂、我、凈。 解說：首先列出五蘊（panca-skandha）總的標示有為法。然後列出四倒（viparyasa，顛倒）總的標示我法。先標示這兩者來闡明法空。從此第二部分，正式回答不住。 經：法性不住於色，不住于非色；受、想、行、識，常、樂、我、凈，也不住于凈，不住于非凈。 解說：法性不住於色，不住于非色，色是指色蘊。除了色以外的都叫做非色。住與不住是依對待而立的。比如因為見到住，所以才說不住。這裡法性離言絕慮，寂然一相，只能用智慧來證悟。怎麼能用對待的住與不住來衡量呢？受、想、行、識，常、樂、我、凈，也不住于凈，不住于非凈，意思和上面相同，所以用了『亦』字。開始和結尾都詳細陳述，中間的也是這樣。都是不住的緣故。如同《涅槃經》（Nirvana Sutra）所說：因為一切諸法的本性自空，所以菩薩修空見空。如果一切法本性自空，為什麼菩薩還要修空見空？如果一切法本性不空，菩薩修空又怎麼能見空？佛說，雖然一切法本性是空，也因為菩薩修空見空。說本性空是所證的境空，修空見空是能證的智空。因為能證和所證都是空，所以能教化和所教化的都不住于任何事物。從此第二部分，提問原因。 經：為什麼呢？ 解說：法性非住非不住，這是為什麼呢？從此第三部分，解釋諸法空。
【English Translation】 English version: Therefore, this question arises from the previous discussion. The intention of the question is that sentient beings are deluded and lack the eye of wisdom, hoping that Bodhisattvas will benefit sentient beings with compassion. If the Dharma-nature of Bodhisattvas and sentient beings is the same, and Dharma-nature is equal without any difference, then if there is no difference, by what method do Bodhisattvas teach and transform sentient beings? From this second part, the Tathagata's (如來，Tathagata) formal answer is divided into two parts. First, it clarifies the ultimate emptiness (sunyata，空), and then it clarifies conventional existence. The clarification of ultimate emptiness is further divided into three parts. First, it generally explains Dharma-nature, then it asks for the reason, and then it explains the emptiness of all dharmas. First, in explaining Dharma-nature, the text is further divided into two parts. First, the first part generally indicates the Dharma inversions. Sutra: The Buddha said: Great King, form (rupa, 物質), feeling (vedana, 感受), perception (samjna, 概念), volition (samskara, 意志), and consciousness (vijnana, 意識) are permanent, blissful, self, and pure. Explanation: First, listing the five aggregates (panca-skandha) generally indicates conditioned dharmas. Then, listing the four inversions (viparyasa, 顛倒) generally indicates self and dharmas. First, indicating these two to clarify the emptiness of dharmas. From this second part, the formal answer is non-abiding. Sutra: Dharma-nature does not abide in form, does not abide in non-form; feeling, perception, volition, consciousness, permanence, bliss, self, and purity also do not abide in purity, do not abide in non-purity. Explanation: Dharma-nature does not abide in form, does not abide in non-form; form refers to the form aggregate. Everything other than form is called non-form. Abiding and non-abiding are established based on opposition. For example, because one sees abiding, one then speaks of non-abiding. Here, Dharma-nature is beyond words and thoughts, silent and of one aspect, and can only be realized through wisdom. How can it be measured by the opposing abiding and non-abiding? Feeling, perception, volition, consciousness, permanence, bliss, self, and purity also do not abide in purity, do not abide in non-purity; the meaning is the same as above, so the word 'also' is used. The beginning and the end are stated in detail, and the middle is also like this. All are non-abiding. As the Nirvana Sutra (涅槃經，Nirvana Sutra) says: Because the inherent nature of all dharmas is empty, Bodhisattvas cultivate emptiness and see emptiness. If the inherent nature of all dharmas is empty, why do Bodhisattvas still need to cultivate emptiness and see emptiness? If the inherent nature of all dharmas is not empty, how can Bodhisattvas see emptiness by cultivating emptiness? The Buddha said, although the inherent nature of all dharmas is empty, it is also because Bodhisattvas cultivate emptiness and see emptiness. Saying that inherent emptiness is the emptiness of the object being realized, cultivating emptiness and seeing emptiness is the emptiness of the wisdom that can realize. Because what can be realized and what is being realized are both empty, therefore what can be transformed and what is being transformed do not abide in anything. From this second part, the reason is asked. Sutra: Why? Explanation: Why is Dharma-nature neither abiding nor non-abiding? From this third part, the emptiness of all dharmas is explained.
法空。
經。以諸法性悉皆空故。
解曰。以法性空無住不住。為明菩薩法性相應化而不住同法性故。從此第二明世諦有文分為三。初總標世諦。次別明諸有。后總結非實。且初第一總標世諦。
經。由世諦故由三假故。
解曰。前勝義諦明諸法空。此世俗諦明諸法有。由諸性相體不相離如斷證修故次明矣。由世諦故者此句總標。由者因由世者可毀壞也。通目一切有漏有為。言諦者審義實義。審實可壞名世諦故。由三假故此句別也。謂法受名具如前解皆世諦故。從此第二別明諸有文分為三。且初第一明三界有。
經。一切有情蘊處界法造福非福不動行等因果皆有。
解曰。此明三界有情因果也。一切有情者簡非情也。蘊處界法者業所依也。造福非福不動行等者如大般若云。一者福業二者非福業三者不動業也。欲界善業名為福業。業能招人天可愛果故。欲不善業名非福業。損惱有情招三惡趣非愛果故。色無色界業名不動業。能招彼地不動果故。若爾何故俱舍論云。如世尊說初靜慮地有尋伺動。第二靜慮有喜受動。第三靜慮有樂受動。何名不動。答如彼頌云。約自地處所業果無動故。雖下三禪有炎患動。約處言之業果不動。如初禪業招初禪果。初禪處業無容轉令二禪處受。業果處定
【現代漢語翻譯】 現代漢語譯本 法空（Dharmasunyata，一切法的空性）。
經：因為一切法的自性都是空性的緣故。
解說：因為法性是空性的，既不常住也不斷滅，所以爲了闡明菩薩的法性相應化現而不執著於法性，因此從第二部分開始闡明世俗諦，分為三個部分。首先總標世俗諦，其次分別闡明諸有，最後總結非實。首先是第一部分，總標世俗諦。
經：由於世俗諦的緣故，由於三種假立的緣故。
解說：前面的勝義諦闡明諸法是空性的，這裡的世俗諦闡明諸法是存在的。由於諸法的自性、相狀和本體不是相互分離的，如同斷除煩惱、證得真理和修行一樣，所以接著闡明世俗諦。『由於世俗諦的緣故』這句話是總標。『由』是因由，『世』是可毀壞的。普遍指一切有漏有為法。『諦』是審察的意義，真實的意義。審察真實而可毀壞的，稱為世俗諦。『由於三種假立的緣故』這句話是別說。所謂法、受、名，都如前面的解釋一樣，都是世俗諦的緣故。從第二部分開始，分別闡明諸有，分為三個部分。首先是第一部分，闡明三界的存在。
經：一切有情的五蘊、十二處、十八界、諸法，造福業、非福業、不動行業等，因果都是存在的。
解說：這裡闡明三界有情的因果。『一切有情』是簡別于非情。『蘊處界法』是業所依。『造福業、非福業、不動行業等』，如《大般若經》所說：一是福業，二是非福業，三是不動業。欲界的善業稱為福業，因為這種業能夠招感人天可愛的果報。欲界的不善業稱為非福業，因為這種業會損害有情，招感三惡趣非可愛的果報。色界和無色界的業稱為不動業，能夠招感彼地的寂靜不動果報。如果這樣，為什麼《俱舍論》說：如世尊所說，初禪有尋伺的動，二禪有喜受的動，三禪有樂受的動，為什麼稱為不動呢？回答說，如彼頌所說：就其自身所處的業果而言，是沒有變動的。雖然下三禪有火災等患的變動，但就其所處的業果而言，是不動的。如初禪的業招感初禪的果報，初禪處的業不可能轉到二禪處去受報。業果和處所是決定的。
【English Translation】 English version Dharmasunyata (法空, the emptiness of all dharmas).
Sutra: Because the nature of all dharmas is empty.
Explanation: Because the nature of dharmas is empty, neither permanent nor annihilated, in order to clarify that the Bodhisattva's nature corresponds to transformation without attachment to the nature of dharmas, therefore, from the second part, the conventional truth is explained, divided into three parts. First, the conventional truth is generally marked, second, the existence of all things is explained separately, and finally, the non-reality is summarized. The first part is the general mark of the conventional truth.
Sutra: Because of the conventional truth, because of the three kinds of provisionality.
Explanation: The previous ultimate truth explained that all dharmas are empty, and the conventional truth here explains that all dharmas exist. Because the nature, characteristics, and essence of all dharmas are not separated from each other, just like cutting off afflictions, attaining truth, and practicing, so the conventional truth is explained next. 'Because of the conventional truth' is a general mark. 'Because of' is the reason, 'conventional' means destructible. It generally refers to all contaminated and conditioned dharmas. 'Truth' means careful examination and reality. Careful examination and reality that can be destroyed is called conventional truth. 'Because of the three kinds of provisionality' is a separate explanation. The so-called dharma, reception, and name are all conventional truths as explained earlier. From the second part, the existence of all things is explained separately, divided into three parts. The first part is to explain the existence of the three realms.
Sutra: All sentient beings' five skandhas (五蘊), twelve ayatanas (十二處), eighteen dhatus (十八界), dharmas, creating meritorious karma, non-meritorious karma, immovable karma, etc., all have causes and effects.
Explanation: This explains the causes and effects of sentient beings in the three realms. 'All sentient beings' distinguishes them from non-sentient beings. 'Skandhas, ayatanas, dhatus, dharmas' are what karma depends on. 'Creating meritorious karma, non-meritorious karma, immovable karma, etc.' are as stated in the Great Perfection of Wisdom Sutra: first, meritorious karma; second, non-meritorious karma; and third, immovable karma. Good karma in the desire realm is called meritorious karma because this karma can bring about desirable results in the human and heavenly realms. Unwholesome karma in the desire realm is called non-meritorious karma because this karma harms sentient beings and brings about undesirable results in the three evil realms. Karma in the form and formless realms is called immovable karma because it can bring about the still and immovable results of those realms. If so, why does the Abhidharmakosa say: As the World Honored One said, the first dhyana (靜慮) has the movement of investigation and analysis, the second dhyana has the movement of joy, and the third dhyana has the movement of pleasure, so why is it called immovable? The answer is, as the verse says: In terms of the karma and results of one's own realm, there is no movement. Although the lower three dhyanas have the movement of fire and other calamities, in terms of the karma and results of their location, they are immovable. For example, the karma of the first dhyana brings about the results of the first dhyana, and the karma of the first dhyana cannot be transferred to the second dhyana to receive the results. Karma, results, and location are fixed.
立不動名。不同欲界有天等業由別約力轉令異處人等中受名動業故。因果皆有者如上所明。作業感果皆悉有故。從此第二明三乘有。
經。三乘賢聖所修諸行乃至佛果皆名為有。
解曰。三乘賢聖所修諸行者。謂由般若引攝當根。隨自證修有三別故。言三者下中上根。言乘者教理行果即所乘也。言賢者和善之義資糧加行也。言聖者通達修習究竟位也。所修諸行者隨前三乘所修行也。略分別者。一聲聞乘者如華嚴云。上品十善修自利行。智慧狹劣怖三界闕大悲。從他聞聲而得解了名聲聞乘。依有部宗。前七方便具如上解。阿羅漢果如上略明。余之三果義如常說。二緣覺乘者如華嚴云。上品十善自利清凈。不從他教自覺悟故。大悲方便不具足故。悟解甚深緣生法故名緣覺乘。如瑜伽論第三十四獨覺地云。有其五種。一種性二道三習四住五行。言種性者有其三種。一薄塵垢離憒鬧處。于寂靜處深心愛樂。二少悲心說法利人心不愛樂。樂少思務寂靜而住。三中根性是慢行類。深心希愿無師無敵而證菩提故。第二道者亦有三種。一者謂于百劫值佛出世親邇承事。成就相續專心求證獨覺菩提。于蘊處界緣起處非處及諦此六善巧勤修覺故。于當來世速能證得獨覺菩提。名麟角喻。二有一類。值佛出世親近善士聽聞正法。
【現代漢語翻譯】 現代漢語譯本 『立不動名』（建立不動的名稱）。不同的欲界天等，因為各自的業力不同，導致在不同地方的人等承受不同的果報，這被稱為『動業』。因和果都存在，就像上面所說明的那樣，因為作業就會感得果報。接下來第二部分說明三乘的存在。
經：三乘賢聖所修的各種修行，乃至佛果，都稱為『有』。
解：『三乘賢聖所修諸行』，指的是由般若智慧引導和攝受，根據各自的根器，在證悟和修行上有三種區別。『三』指的是下根、中根、上根。『乘』指的是教、理、行、果，也就是所乘載的工具。『賢』指的是和善之義，是資糧位和加行位。『聖』指的是通達、修習、究竟的果位。『所修諸行』指的是隨著前面所說的三乘而修行的各種法門。簡單分別如下：一、聲聞乘，如《華嚴經》所說：上品十善，修自利之行，智慧狹隘，畏懼三界，缺少大悲心，從聽聞他人之聲而得到解脫，名為聲聞乘。依據有部宗的觀點，前七方便如上文所解釋。阿羅漢果如上文略有說明。其餘的三果的含義如常說。二、緣覺乘，如《華嚴經》所說：上品十善，自利清凈，不從他人教導，自己覺悟，大悲和方便不具足，悟解甚深的緣起法，名為緣覺乘。如《瑜伽師地論》第三十四卷獨覺地所說，有五種：一種性、二道、三習、四住、五行。『種性』有三種：一是薄塵垢，遠離喧鬧之處，在寂靜處深深喜愛。二是少悲心，不喜愛說法利人，喜歡少思少事，寂靜而住。三是中根性，是慢行之類，深深希望沒有老師和敵人而證得菩提。
【English Translation】 English version 'Establishing an immovable name.' Different desire realm heavens, etc., have different karmas due to different strengths, causing people in different places to receive different retributions, which is called 'moving karma.' Both cause and effect exist, as explained above, because performing actions will result in consequences. The second part from here explains the existence of the Three Vehicles (Triyana).
Sutra: The various practices cultivated by the virtuous and noble beings of the Three Vehicles, up to the fruit of Buddhahood, are all called 'existence'.
Explanation: 'The various practices cultivated by the virtuous and noble beings of the Three Vehicles' refers to being guided and embraced by prajna (wisdom), with three distinctions in realization and practice according to their respective capacities. 'Three' refers to beings of inferior, intermediate, and superior capacities. 'Vehicle' refers to the teachings, principles, practices, and fruits, which are the means of conveyance. 'Virtuous' refers to the meaning of harmony and goodness, which are the stages of accumulation and preparation. 'Noble' refers to the stages of thorough understanding, cultivation, and ultimate attainment. 'The various practices cultivated' refers to the various Dharma practices cultivated according to the aforementioned Three Vehicles. Briefly distinguishing them: First, the Sravaka Vehicle (Vehicle of Hearers), as the Avatamsaka Sutra says: Superior ten virtues, cultivating self-benefiting practices, with narrow wisdom, fearing the three realms, lacking great compassion, attaining liberation by hearing the voices of others, is called the Sravaka Vehicle. According to the Vaibhashika school's view, the previous seven expediencies are as explained above. The fruit of Arhat is as briefly explained above. The meaning of the remaining three fruits is as commonly said. Second, the Pratyekabuddha Vehicle (Vehicle of Solitary Buddhas), as the Avatamsaka Sutra says: Superior ten virtues, self-benefiting and pure, not from the teachings of others, awakening on their own, lacking great compassion and skillful means, deeply understanding the law of dependent origination, is called the Pratyekabuddha Vehicle. As the Yogacarabhumi-sastra, thirty-fourth fascicle, the section on the Pratyekabuddha ground, says, there are five types: 1. Nature, 2. Path, 3. Habit, 4. Abode, 5. Conduct. 'Nature' has three types: First, those with thin dust and defilements, who stay away from noisy places, and deeply love being in quiet places. Second, those with little compassion, who do not like teaching the Dharma to benefit others, and prefer to think and do little, and stay in quietude. Third, those with intermediate capacity, who are of the conceited type, and deeply hope to attain Bodhi without a teacher or enemy.
如理作意未曾修習順抉擇分暖等善根。修前蘊等六種善巧。于當來世證彼菩提得沙門果。三有一類。值佛出世親近善士聽聞正法。如理作意證法現觀。得沙門果而無力能。至極究竟阿羅漢果。復修蘊等六種善巧。依出世道于當來世至極究竟。畢竟離垢畢竟證得梵行邊際阿羅漢果。后第二三名部行故。第三習者此亦有三。一有一類。依獨覺道滿足百劫修習資糧。過百劫已出無佛世。無師自能修三十七菩提分法。諸法現觀得獨覺果。永斷一切諸煩惱盡成阿羅漢。此麟角喻。復有一類。依第二道或第三道由彼因緣出無佛世。無師自能修三十七菩提分法。從前二三所修次第至極究竟。畢竟離垢畢竟證得梵行邊際。證得最上阿羅漢果。皆部行故。第四住者此亦有三。初麟角喻。樂處孤林。樂獨居住。樂甚深勝解。樂觀察甚深緣起道理。樂住最極空無愿相。安處作意。第二第三所習部行。不必一向樂處林野。樂獨居住。亦樂部眾共相雜住。樂深勝解。乃至作意故。五獨覺行。一切獨覺隨住彼彼村邑聚落。善護其身善守諸根善住正念。隨入彼彼村邑聚落。或為乞食或濟度化下劣愚昧。以身濟度不以語言。何以故。唯現身相為彼說法不發言故。示現種種神通境界。乃至為令心誹謗者生歸向故。明緣覺竟。乃至佛果皆名為有者。大乘賢聖
【現代漢語翻譯】 現代漢語譯本 如理作意（yoniso manasikara，如理作意，指如實地、正確地思考）如果未曾修習順抉擇分（anuloma-ksanti，順抉擇分，指四加行位的暖、頂、忍、世第一法）的暖等善根，但修習了前蘊等六種善巧（skandha-kovida，蘊善巧；ayatana-kovida，處善巧；dhatu-kovida，界善巧；pratitya-samutpada-kovida，緣起善巧；sthana-asthana-kovida，處非處善巧；indriya-parapara-kovida，根上下善巧），那麼在未來世證得菩提，獲得沙門果（sramana-phala，沙門果，指聲聞四果：須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 三界（trayo dhatavah，三界，指欲界、色界、無色界）中有一類眾生，值遇佛陀出世，親近善知識，聽聞正法，如理作意，證得法的現觀（dharma-abhisamaya，法現觀，指對佛法的直接、透徹的理解），獲得沙門果，但沒有能力達到阿羅漢果的究竟境界。 他們繼續修習蘊等六種善巧，依靠出世道（lokottara-marga，出世道，指超越世間的修行道路），在未來世達到究竟的阿羅漢果，徹底遠離垢染，徹底證得梵行（brahmacarya，梵行，指清凈的行為）的邊際，即阿羅漢果。這是因為他們屬於第二或第三種根性。 第三種是修習者，這裡也有三種情況。第一種情況是，有一類眾生，依靠獨覺道（pratyekabuddha-yana，獨覺道，指不依賴佛陀教導，通過自身努力證悟的道路），滿足百劫（kalpa，劫，佛教時間單位）的修習資糧，經過百劫后，出現在沒有佛陀出世的時代，無師自通地修習三十七菩提分法（bodhipaksika-dharma，三十七菩提分法，指四念住、四正斷、四神足、五根、五力、七覺支、八正道），現觀諸法，獲得獨覺果（pratyekabuddha-phala，獨覺果，指獨覺乘的果位），永遠斷除一切煩惱，成為阿羅漢。這可以用麟角來比喻。 還有一類眾生，依靠第二道或第三道，由於這些因緣，出現在沒有佛陀出世的時代，無師自通地修習三十七菩提分法，從前二三種根性所修的次第，達到究竟，徹底遠離垢染，徹底證得梵行的邊際，證得最上的阿羅漢果。這都是因為他們屬於部行。 第四種是安住者，這裡也有三種情況。第一種情況可以用麟角來比喻，他們喜歡住在寂靜的森林中，喜歡獨自居住，喜歡甚深的勝解（adhimukti，勝解，指對佛法的堅定信念和理解），喜歡觀察甚深的緣起道理（pratitya-samutpada，緣起，指諸法相互依存、相互聯繫的法則），喜歡安住在最極的空無愿相（sunyata-animitta-apranihita，空無愿相，指對空性、無相、無愿的觀照），安住于作意（manaskara，作意，指心理活動中的注意力和意向）。 第二種和第三種所修的部行，不一定總是喜歡住在森林中，喜歡獨自居住，也喜歡和大眾共同居住，喜歡甚深的勝解，乃至作意。 第五種是獨覺行，一切獨覺隨他們所居住的村邑聚落，善於守護自身，善於守護諸根（indriya，根，指眼、耳、鼻、舌、身、意六根），善於安住于正念（smrti，正念，指正確的念頭和覺察），隨他們進入村邑聚落，或者爲了乞食，或者濟度化導下劣愚昧的眾生，用身體來濟度，而不是用語言。為什麼呢？因為他們只是示現身相來為他們說法，而不發語言。他們示現種種神通境界，乃至爲了讓心生誹謗的人產生歸向之心。 闡明緣覺（pratyekabuddha，緣覺，指不依賴佛陀教導，通過觀察因緣而覺悟的人）的道理完畢。乃至佛果（buddha-phala，佛果，指成佛的果位）都稱為『有』，指大乘的賢聖。
【English Translation】 English version If yoniso manasikara (appropriate attention) has not cultivated the roots of goodness such as warmth, etc., which are in accordance with the anuloma-ksanti (acceptance of accordance, referring to the stages of warmth, summit, forbearance, and supreme mundane qualities in the four preparatory practices), but has cultivated the six skillful means such as the former skandhas (skandha-kovida, skillful in aggregates; ayatana-kovida, skillful in sources; dhatu-kovida, skillful in elements; pratitya-samutpada-kovida, skillful in dependent origination; sthana-asthana-kovida, skillful in possible and impossible; indriya-parapara-kovida, skillful in the superiority and inferiority of faculties), then in the future life, one will attain Bodhi and obtain the Sramana-phala (fruit of a contemplative, referring to the four stages of a stream-enterer, once-returner, non-returner, and Arhat). Among the beings in the three dhatus (three realms, referring to the desire realm, form realm, and formless realm), there is a type who, encountering the emergence of a Buddha, associating with virtuous friends, hearing the correct Dharma, applying appropriate attention, realizing the Dharma-abhisamaya (realization of the Dharma, referring to the direct and thorough understanding of the Dharma), and obtaining the Sramana-phala, but lacks the ability to reach the ultimate state of Arhat. They continue to cultivate the six skillful means such as the skandhas, relying on the lokottara-marga (transcendental path, referring to the path of practice that transcends the world), and in the future life, they will reach the ultimate state of Arhat, completely free from defilements, completely attaining the limit of brahmacarya (pure conduct, referring to pure behavior), which is the Arhat-phala. This is because they belong to the second or third type of disposition. The third type is the practitioner, and here there are also three situations. The first situation is that there is a type of being who, relying on the pratyekabuddha-yana (path of the solitary Buddha, referring to the path of enlightenment through one's own efforts without relying on the teachings of a Buddha), fulfills the accumulation of merit for a hundred kalpas (aeon, a unit of time in Buddhism), and after a hundred kalpas, appears in an era without the emergence of a Buddha, and without a teacher, is able to cultivate the thirty-seven bodhipaksika-dharma (thirty-seven factors of enlightenment, referring to the four foundations of mindfulness, four right exertions, four bases of psychic power, five roots, five powers, seven factors of enlightenment, and eightfold noble path), directly realizing the Dharma, obtaining the pratyekabuddha-phala (fruit of the solitary Buddha), permanently cutting off all afflictions, and becoming an Arhat. This can be compared to a rhinoceros horn. There is also a type of being who, relying on the second or third path, due to these causes, appears in an era without the emergence of a Buddha, and without a teacher, is able to cultivate the thirty-seven bodhipaksika-dharma, from the order of cultivation of the previous two or three types of dispositions, reaching the ultimate state, completely free from defilements, completely attaining the limit of brahmacarya, and attaining the supreme Arhat-phala. This is all because they belong to the group practice. The fourth type is the dweller, and here there are also three situations. The first situation can be compared to a rhinoceros horn, they like to live in quiet forests, like to live alone, like deep adhimukti (conviction, referring to the firm belief and understanding of the Dharma), like to observe the profound principle of pratitya-samutpada (dependent origination, referring to the law of interdependence and interconnectedness of all phenomena), like to dwell in the ultimate state of sunyata-animitta-apranihita (emptiness, signlessness, wishlessness, referring to the contemplation of emptiness, signlessness, and wishlessness), and dwell in manaskara (attention, referring to attention and intention in mental activity). The group practices cultivated by the second and third types do not necessarily always like to live in forests, like to live alone, but also like to live together with the community, like deep adhimukti, and even manaskara. The fifth type is the practice of the solitary Buddha, all solitary Buddhas, wherever they live in villages and settlements, are good at protecting themselves, good at guarding their indriyas (faculties, referring to the six faculties of eye, ear, nose, tongue, body, and mind), good at dwelling in smrti (mindfulness, referring to correct thoughts and awareness), wherever they enter villages and settlements, either to beg for food, or to help and guide inferior and ignorant beings, using their body to help, rather than using language. Why? Because they only show their physical appearance to teach them the Dharma, without speaking. They manifest various miraculous powers, even to make those who have slanderous thoughts develop a heart of devotion. The explanation of the pratyekabuddha (solitary Buddha, referring to those who awaken by observing conditions without relying on the teachings of a Buddha) is complete. Even the buddha-phala (fruit of Buddhahood, referring to the state of becoming a Buddha) is called 'existence', referring to the virtuous and holy beings of the Mahayana.
至下當悉。從此第三明諸見有。
經。六十二見亦名為有。
解曰。不唯三界及以三乘世俗諦中依他故有。外道染見亦計執有。六十二見者。依賢劫經。謂於五蘊計我我所。言色是我我有色。色屬我我住色中。初句是我。三句我所。受想行識四句亦然。四五二十成二十句。五句是我。余為我所。此上諸句依現在蘊。於過未世亦各二十成六十句。加斷常見六十二矣。如大品經梵網六十二見經長阿含經第十梵動品大婆沙論一百九十九瑜伽五十八及八十七智度唯識皆明諸見。於法不倦樂者敘焉。從此第二總結非實。
經。大王若著名相分別諸法六趣四生三乘行果即是不見諸法實性。
解曰。若著名相分別諸法者。此明妄倒著相迷真。五法之中前三法也。言五法者相．名．分別．正智．真如。顯揚第六瑜伽七十四兩論同說。依他攝四。攝彼相名分別正智。圓成實一。攝彼真如。遍計所執不攝五事。彼說。有漏心心所法變似所詮說名為相。似能詮現施設為名。能變心等立為分別。無漏心等離戲論故名為正智。中邊第二說。依他起攝相分別。遍計所執唯攝彼名。正智真如圓成實攝。彼說。有漏心及心所相分名相。餘名分別。遍計所執都無體故。為顯非有假說為名。正智真如能證所證二俱無倒。圓成實攝。
【現代漢語翻譯】 現代漢語譯本 以下內容應當全部知曉。從第三部分開始，闡明各種見解的存在。
經文：六十二種見解也被稱為『有』（存在）。
解釋：不僅三界（欲界、色界、無色界）以及三乘（聲聞乘、緣覺乘、菩薩乘）在世俗諦中依他而有，外道的染污見解也執著于『有』。六十二見，依據《賢劫經》，是指對於五蘊（色、受、想、行、識）計執為『我』和『我所』（屬於我的）。例如，認為『色是我，我有色，色屬於我，我在色中』。第一句是『我』，后三句是『我所』。受、想、行、識四蘊也是如此。這樣，四乘以五等於二十，構成二十句。其中五句是『我』，其餘是『我所』。以上這些句子是依據現在的五蘊。對於過去和未來世，也各有二十句，總共六十句。再加上斷見和常見，就成了六十二見。如《大品經》、《梵網六十二見經》、《長阿含經》第十《梵動品》、《大婆沙論》第一百九十九卷、《瑜伽師地論》第五十八卷和第八十七卷、《智度論》、《唯識論》等都闡明了各種見解。對於佛法不懈怠、樂於學習的人，在此敘述這些。 從第四部分開始，總結這些見解並非真實。
經文：大王，如果執著于名相，分別諸法，那麼對於六趣（地獄、餓鬼、畜生、阿修羅、人、天）、四生（卵生、胎生、濕生、化生）、三乘（聲聞乘、緣覺乘、菩薩乘）的修行和果報，就是不能見到諸法的真實本性。
解釋：如果執著于名相，分別諸法，這說明虛妄顛倒，執著于表象而迷惑了真理。這是五法（相、名、分別、正智、真如）中的前三種。五法是：相（現象）、名（名稱）、分別（分別作用）、正智（正確的智慧）、真如（真如實性）。《顯揚聖教論》第六卷和《瑜伽師地論》第七十四卷都這樣說。依他起性（依他而起的性質）包含四種：相、名、分別、正智。圓成實性（圓滿成就的性質）包含一種：真如。遍計所執性（虛妄分別執著的性質）不包含這五種。他們說，有漏（有煩惱）的心和心所法變現出類似所詮釋的，稱為『相』；類似能詮釋的顯現，施設為『名』；能變現的心等，立為『分別』；無漏（沒有煩惱）的心等，因為遠離戲論，所以稱為『正智』。《中邊分別論》第二卷說，依他起性包含相和分別，遍計所執性只包含名，正智和真如包含在圓成實性中。他們說，有漏的心和心所的相分稱為相，其餘的稱為分別。遍計所執性因為沒有實體，所以爲了顯示它不存在而假說為名。正智和真如是能證和所證，二者都沒有顛倒，包含在圓成實性中。
【English Translation】 English version All that follows should be fully understood. From this third section onwards, the existence of various views is clarified.
Sutra: The sixty-two views are also called 'existence'.
Explanation: Not only do the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) exist dependently in conventional truth, but also the defiled views of non-Buddhists cling to 'existence'. The sixty-two views, according to the Bhadrakalpika Sutra, refer to the clinging to the five skandhas (form, feeling, perception, mental formations, consciousness) as 'self' and 'what belongs to self'. For example, thinking 'Form is me, I have form, form belongs to me, I am in form.' The first phrase is 'me', and the latter three phrases are 'what belongs to me'. The same applies to the four skandhas of feeling, perception, mental formations, and consciousness. Thus, four multiplied by five equals twenty, forming twenty phrases. Among them, five phrases are 'me', and the rest are 'what belongs to me'. The above phrases are based on the present five skandhas. For the past and future, there are also twenty phrases each, totaling sixty phrases. Adding the views of annihilationism and eternalism, there are sixty-two views. As explained in the Mahaprajnaparamita Sutra, the Brahmajala Sutra on the sixty-two views, the tenth chapter Brahmajala Sutta of the Dirgha Agama Sutra, the 199th fascicle of the Mahavibhasa, the 58th and 87th fascicles of the Yogacarabhumi-sastra, the Mahaprajnaparamitasastra, and the Vijnaptimatratasiddhi, all clarify these views. For those who are diligent and joyful in the Dharma, these are narrated here. From this fourth section onwards, it is summarized that these views are not real.
Sutra: Great King, if one clings to names and forms and discriminates phenomena, then regarding the practices and results of the six realms (hell, hungry ghosts, animals, asuras, humans, gods), the four births (oviparous, viviparous, moisture-born, metamorphic), and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), one will not see the true nature of all phenomena.
Explanation: If one clings to names and forms and discriminates phenomena, this indicates delusion and inversion, clinging to appearances and being deluded by the truth. These are the first three of the five dharmas (lakshana, nama, vikalpa, samyagjnana, tathata). The five dharmas are: lakshana (characteristics), nama (name), vikalpa (discrimination), samyagjnana (correct knowledge), and tathata (suchness). The sixth volume of the Asanga's Compendium of Determinations and the seventy-fourth volume of the Yogacarabhumi-sastra both say this. The dependent nature (paratantra-svabhava) includes four: characteristics, name, discrimination, and correct knowledge. The perfectly established nature (parinispanna-svabhava) includes one: suchness. The completely imputed nature (parikalpita-svabhava) does not include these five. They say that the mind and mental factors with outflows (afflictions) transform into something similar to what is being explained, which is called 'characteristics'; what appears similar to what is explaining is established as 'name'; the transforming mind, etc., is established as 'discrimination'; the mind, etc., without outflows (afflictions), because it is free from conceptual proliferation, is called 'correct knowledge'. The second volume of the Madhyantavibhaga says that the dependent nature includes characteristics and discrimination, the completely imputed nature only includes name, and correct knowledge and suchness are included in the perfectly established nature. They say that the image-component of the mind and mental factors with outflows is called characteristics, and the rest is called discrimination. The completely imputed nature has no substance, so to show that it does not exist, it is falsely called name. Correct knowledge and suchness are the knower and the known, and both are without inversion, included in the perfectly established nature.
楞伽偈云。名．相．覺想自性二相。正智．如如是則成相。言名相者遍計所攝。二無體故。言覺想者即是妄想。謂心心所依他起攝。緣前名相故名覺想。自性二相者即上三法遍計依他二自性矣。正智如如是則成相者。智如二種為圓成故。中邊楞伽所明五法屬此經者。前云法性不住色不住非色等。文五中后二。正智如如皆圓成故。雖即正智而非無為。無漏有為離倒究竟。楞伽說為圓成實故。後世諦文是前三法。三界三乘依他起故。即是中邊相及分別。楞伽經中覺想心故。六十二見遍計所攝。中邊之名楞伽名相。顯揚瑜伽屬此經者。法性第五。世諦前四。不立遍計。從心說故。六趣四生三乘行果者並如前解。即是不見諸法實性者。若著名相分別諸法。乃至行果執為實有。即不能見諸法實性。顯無執者能見實性。下二諦品因此而興。前後次第至文悉矣。
仁王護國般若波羅蜜經疏捲上二終 大正藏第 33 冊 No. 1709 仁王護國般若波羅蜜多經疏
仁王護國般若波羅蜜多經疏卷中一
青龍寺翻經講論沙門良賁奉 詔述
觀如來品第二明觀照般若。
從此第二明觀照中文分為二。且初第一波斯匿王問。
經。波斯匿王白佛言諸法實性清凈平等非有非無智云何照。
解曰。舉前法性以問智也。諸法實性者即諸法性也。清凈者非塵染也。言平等者無高下也。非有非無者舉如問智也。法若是有稱有而知。法若是無稱無而解。既非有無智云何照。從此第二如來正答于中分三。一明諸法空。二諸法假有。三聖智次第。初法空中文分為二。初明境非有後明智照空。初境非有文分為二。初法自性空後生滅明空。初法體空文復分三。且初第一答智有無。
經。佛言大王智照實性非有非無。
解曰。明能照智稱境而觀。非有非無通境智矣。睿法師云。萬物非無。宗之者無相。虛宗非有。照之者無心。故聖人以無心真智照無相虛宗。內外兩冥境智俱寂即其照也。從此第二徴其所以。
經。所以者何。
解曰。智照實性非有無者何所以也。從此第三釋諸法空文分為二。且初第一總明法空。
經。法性空故。
解曰。法者諸法性者實性。法及法性悉皆空故。然于諸法執見不同。凡夫於法執有是非。外道於法執我執法。小乘於法執實色心。大乘於法達無自性。了法即空名法性空。從此第二即法明空。
經。是即色受想行識十二處十八界七大六界十二因緣二諦四諦一切皆空。
解曰。謂蘊處界士夫六界外道異生執實起倒。舉以明空。十二因緣明獨覺觀。
【現代漢語翻譯】 現代漢語譯本：解釋：這是用之前的法性來詢問智慧。諸法實性（zhū fǎ shí xìng）就是諸法性（zhū fǎ xìng）。清凈（qīng jìng）是指沒有塵埃污染。說平等（píng děng）是沒有高下之分。非有非無（fēi yǒu fēi wú）是用來說明如問的智慧。法如果是『有』，就稱『有』而知；法如果是『無』，就稱『無』而解。既然既非『有』也非『無』，智慧又如何照見？從這裡開始，第二部分是如來的正式回答，其中分為三部分：一是說明諸法皆空（zhū fǎ jiē kōng），二是說明諸法假有（zhū fǎ jiǎ yǒu），三是說明聖智（shèng zhì）的次第。首先，在諸法皆空的部分，又分為兩部分：一是說明境非有（jìng fēi yǒu），二是說明智照空（zhì zhào kōng）。首先，在境非有的部分，又分為兩部分：一是法自性空（fǎ zì xìng kōng），二是生滅明空（shēng miè míng kōng）。首先，在法體空（fǎ tǐ kōng）的部分，又分為三部分：這裡先回答智慧的『有』和『無』的問題。 經文：佛說：大王，智慧照見實性，既非『有』也非『無』。 解釋：說明能照見的智慧是根據境界來觀察的。非『有』非『無』，是貫通境界和智慧的。睿法師（Ruì Fǎshī）說：『萬物並非沒有，但如果執著於它，就會看到的是無相（wú xiàng）。虛空並非『有』，但如果用智慧去照見它，就會達到無心（wú xīn）的境界。所以聖人以無心的真智（zhēn zhì）照見無相的虛空，內外兩方面都達到冥合，境界和智慧都寂靜，這就是照見。』從這裡開始，第二部分是追問原因。 經文：為什麼呢？ 解釋：智慧照見實性，既非『有』也非『無』，這是為什麼呢？從這裡開始，第三部分是解釋諸法皆空，分為兩部分：這裡先總的說明法空。 經文：因為法性（fǎ xìng）是空的。 解釋：法（fǎ）是指諸法，性（xìng）是指實性。法以及法性，全部都是空的。然而，對於諸法的執著和見解是不同的。凡夫對於法，執著于『有』和『非』。外道對於法，執著于『我』和『法』。小乘對於法，執著于真實的色（sè）和心（xīn）。大乘對於法，通達沒有自性（zì xìng）。了解法就是空，就叫做『法性空』。從這裡開始，第二部分是從法來說明空。 經文：這就是色（sè）、受（shòu）、想（xiǎng）、行（xíng）、識（shí）、十二處（shí èr chù）、十八界（shí bā jiè）、七大（qī dà）、六界（liù jiè）、十二因緣（shí èr yīn yuán）、二諦（èr dì）、四諦（sì dì），一切都是空的。 解釋：所謂蘊（yùn）、處（chù）、界（jiè），是士夫（shì fū）和六界外道（liù jiè wài dào）異生（yì shēng）執著于真實而產生的顛倒。舉這些來說明空。十二因緣是說明獨覺（dú jué）的觀法。
【English Translation】 English version: Explanation: This uses the previous Dharma-nature (fǎ xìng) to question wisdom. The true nature of all dharmas (zhū fǎ shí xìng) is the Dharma-nature of all dharmas (zhū fǎ xìng). Purity (qīng jìng) means without the defilement of dust. Saying equality (píng děng) means without high or low distinctions. Neither existent nor non-existent (fēi yǒu fēi wú) is used to explain the wisdom of 'as-asked'. If a dharma is 'existent', it is known as 'existent'; if a dharma is 'non-existent', it is understood as 'non-existent'. Since it is neither 'existent' nor 'non-existent', how does wisdom illuminate? From here, the second part is the Tathagata's (Rúlái) formal answer, which is divided into three parts: first, explaining that all dharmas are empty (zhū fǎ jiē kōng); second, explaining that all dharmas are provisionally existent (zhū fǎ jiǎ yǒu); and third, explaining the order of holy wisdom (shèng zhì). First, in the part about all dharmas being empty, it is further divided into two parts: first, explaining that realms are non-existent (jìng fēi yǒu); and second, explaining that wisdom illuminates emptiness (zhì zhào kōng). First, in the part about realms being non-existent, it is further divided into two parts: first, the self-nature of dharmas is empty (fǎ zì xìng kōng); and second, arising and ceasing illuminate emptiness (shēng miè míng kōng). First, in the part about the essence of dharmas being empty (fǎ tǐ kōng), it is further divided into three parts: here, we first answer the question of whether wisdom is 'existent' or 'non-existent'. Sutra: The Buddha said: Great King, wisdom illuminates the true nature, which is neither 'existent' nor 'non-existent'. Explanation: This explains that the illuminating wisdom observes according to the realm. 'Neither existent nor non-existent' penetrates both the realm and wisdom. Dharma Master Rui (Ruì Fǎshī) said: 'The myriad things are not non-existent, but if one clings to them, what is seen is non-form (wú xiàng). Emptiness is not existent, but if one illuminates it with wisdom, one reaches the state of no-mind (wú xīn). Therefore, the sage uses the true wisdom of no-mind (zhēn zhì) to illuminate the non-form emptiness, both internally and externally reaching union, and both the realm and wisdom are still, this is illumination.' From here, the second part is to inquire about the reason. Sutra: Why is that? Explanation: Wisdom illuminates the true nature, which is neither 'existent' nor 'non-existent', why is that? From here, the third part is to explain that all dharmas are empty, divided into two parts: here, we first generally explain the emptiness of dharmas. Sutra: Because the Dharma-nature (fǎ xìng) is empty. Explanation: Dharma (fǎ) refers to all dharmas, nature (xìng) refers to the true nature. Dharmas and the Dharma-nature are all empty. However, the attachments and views regarding dharmas are different. Ordinary people are attached to 'existence' and 'non-existence' regarding dharmas. Heretics are attached to 'self' and 'dharma' regarding dharmas. Those of the Small Vehicle are attached to real form (sè) and mind (xīn) regarding dharmas. Those of the Great Vehicle understand that there is no self-nature (zì xìng) regarding dharmas. Understanding that dharmas are empty is called 'the emptiness of Dharma-nature'. From here, the second part is to explain emptiness from the perspective of dharmas. Sutra: This is form (sè), feeling (shòu), perception (xiǎng), volition (xíng), consciousness (shí), the twelve entrances (shí èr chù), the eighteen realms (shí bā jiè), the seven great elements (qī dà), the six realms (liù jiè), the twelve links of dependent origination (shí èr yīn yuán), the two truths (èr dì), the four noble truths (sì dì), all are empty. Explanation: The so-called aggregates (yùn), entrances (chù), and realms (jiè) are the inversions arising from the attachment to reality by the purusha (shì fū) and the heretics of the six realms (liù jiè wài dào) and different beings (yì shēng). These are cited to explain emptiness. The twelve links of dependent origination explain the contemplation of the Pratyekabuddha (dú jué).
言四諦者明聲聞觀言二諦者明菩薩觀。悉無自性一切皆空。前四后一如上已明。緣生二諦至下當悉。從此第二生滅明空文分為四。且初第一標生滅空。
經。是諸法等即生即滅即有即空剎那剎那亦復如是。
解曰。前明諸法無自性空。此明諸法生滅故空。隨對有情當根破執。是諸法等即生即滅即有即空者。謂前蘊等諸有為法體不堅住唸唸遷流。若疾炎過同懸流度。隨生即滅唸唸皆空。然有為相或說四者。如婆沙論。能起名生。能安名住。能衰名異。能壞名滅。生居未來。餘三現在。又唯識云。本無今有有位名生。生位暫停即說為住。住別前後復立異名。暫有還無無時名滅。前三現在。滅居過去。此為正也。說三相者如俱舍論引經說三。一起二住異三盡。論有兩解。如常今別。說二相者如此經云。即生即滅。瑜伽同此。如彼論云。生及住異俱名生品。滅名滅品。諸弟子眾應觀諸法生滅而住。說一相者如經偈云。諸行無常。諸者眾也行謂遷流。通曰有為總名諸行。言無常者如瑜伽論八十一云。有起盡故名無常也。合生滅二總名無常。五十二說。若由此相起厭思惟。為令厭患離欲解脫。合說生滅為無常故。何謂無常。有非恒有無非恒無。二無常相故云無常。經言生滅乘略明故。剎那剎那亦復如是者。言剎那者時
【現代漢語翻譯】 現代漢語譯本： 言說四諦（Satya，苦、集、滅、道）是爲了闡明聲聞乘的觀法，言說二諦（Satya-dvaya，世俗諦和勝義諦）是爲了闡明菩薩乘的觀法。一切法都沒有自性，一切皆空。前面關於四諦和一相（無常）的論述，如上文已經闡明。關於緣生二諦的論述，將在下文詳細說明。從現在開始，第二部分「生滅明空」分為四個部分。首先是第一部分，標示生滅皆空。
經文：『是諸法等即生即滅即有即空剎那剎那亦復如是。』
解釋：前面闡明了諸法沒有自性所以是空。這裡闡明了諸法因為生滅所以是空。這是針對不同根器的眾生，破除他們的執著。『是諸法等即生即滅即有即空者』，指的是前面的五蘊等有為法，它們的體性不堅固，唸唸遷流。就像疾駛的火焰，又像懸掛的流水。隨著生起就立即滅去，唸唸都是空。然而，關於有為法的相狀，有四種說法。如《婆沙論》所說：能夠產生叫做『生』，能夠安住叫做『住』，能夠衰退叫做『異』，能夠壞滅叫做『滅』。『生』屬於未來，其餘三個屬於現在。又如《唯識論》所說：本來沒有現在有了，有位的狀態叫做『生』。生位暫時停頓，就叫做『住』。住位前後不同，又立名為『異』。暫時存在又歸於沒有，沒有的時候叫做『滅』。前三個屬於現在，『滅』屬於過去。這才是正確的說法。說三種相狀的，如《俱舍論》引用經文說三種：一起、二住異、三盡。論中有兩種解釋，如常與今的差別。說兩種相狀的，就像這部經所說：即生即滅。《瑜伽師地論》也相同，如該論所說：生和住異都屬於生品，滅屬於滅品。諸位弟子應當觀察諸法的生滅而安住。說一種相狀的，如經文偈頌所說：諸行無常。『諸』是眾多的意思，『行』是遷流的意思，總的來說有為法都叫做諸行。說『無常』，如《瑜伽師地論》第八十一卷所說：有生起和消盡，所以叫做無常。合生滅二者總名為無常。《瑜伽師地論》第五十二卷說：如果由此相狀生起厭離的思惟，爲了使人厭患、離欲、解脫。合起來說生滅就是無常的緣故。什麼是無常？有不是恒常的有，沒有不是恒常的沒有，這兩種無常的相狀所以叫做無常。經文說生滅是簡略的說明。『剎那剎那亦復如是者』，說剎那是指時間。
【English Translation】 English version: Speaking of the Four Noble Truths (Satya, suffering, origin, cessation, path) is to clarify the view of the Śrāvakayāna (vehicle of the hearers), and speaking of the Two Truths (Satya-dvaya, conventional truth and ultimate truth) is to clarify the view of the Bodhisattvayāna (vehicle of the bodhisattvas). All dharmas have no self-nature, and everything is empty. The previous discussions on the Four Noble Truths and the one characteristic (impermanence) have been clarified above. The discussion on the Two Truths of dependent origination will be explained in detail below. From now on, the second part, 'Manifesting Emptiness through Production and Destruction,' is divided into four parts. First is the first part, indicating that production and destruction are both empty.
Sutra: 'These dharmas are produced and destroyed, existent and empty, moment by moment, and so it is.'
Explanation: The previous section clarified that dharmas are empty because they have no self-nature. This section clarifies that dharmas are empty because they are subject to production and destruction. This is to break the attachments of sentient beings according to their different capacities. 'These dharmas are produced and destroyed, existent and empty' refers to the preceding five aggregates and other conditioned dharmas, whose nature is not firm and stable, but constantly changing. Like a rapidly moving flame or a suspended stream. As soon as they arise, they immediately cease, and every moment is empty. However, regarding the characteristics of conditioned dharmas, there are four views. As the Abhidharma-mahāvibhāṣā-śāstra says: 'The ability to arise is called 'production' (utpāda), the ability to abide is called 'duration' (sthiti), the ability to decay is called 'change' (jarā), and the ability to perish is called 'destruction' (vyaya).' 'Production' belongs to the future, and the other three belong to the present. Also, as the Vijñaptimātratāsiddhi says: 'Originally non-existent, now existent, the state of existence is called 'production.' The temporary pause in the state of production is called 'duration.' The difference between the before and after of the duration is called 'change.' Temporarily existing and then returning to non-existence, the time of non-existence is called 'destruction'.' The first three belong to the present, and 'destruction' belongs to the past. This is the correct view. Those who speak of three characteristics, as the Abhidharmakośa quotes the sutra as saying three: first arising, second duration and change, third cessation. There are two explanations in the treatise, such as the difference between constant and present. Those who speak of two characteristics, like this sutra says: produced and destroyed. The Yogācārabhūmi-śāstra is the same, as that treatise says: production and duration and change all belong to the category of production, and destruction belongs to the category of destruction. All disciples should observe the production and destruction of dharmas and abide in it. Those who speak of one characteristic, as the sutra verse says: All conditioned things are impermanent. 'All' means many, 'conditioned things' means flowing, and all conditioned dharmas are called all conditioned things. Saying 'impermanent,' as the eighty-first volume of the Yogācārabhūmi-śāstra says: Because there is arising and ceasing, it is called impermanent. Combining production and destruction is generally called impermanent. The fifty-second volume of the Yogācārabhūmi-śāstra says: If from this characteristic arises the thought of aversion, in order to make people disgusted, detached from desire, and liberated. Combining production and destruction is the reason for impermanence. What is impermanence? Existence is not constant existence, and non-existence is not constant non-existence. These two characteristics of impermanence are called impermanence. The sutra says that production and destruction is a brief explanation. 'Moment by moment, and so it is,' saying that a moment refers to time.
極少也。如言極微色極少也。生滅有二。一者剎那二者一期。此非一期云剎那矣。何名剎那。緣和合法得自體須。又行動法度一極微如是名為一剎那量。重言剎那者破情計也。有情妄倒執法常有。謂聞諸法生滅故空即作是念。唯現在法剎那生滅。過去未來體應常住。為破此計故明諸法無始時來過去已滅現在今滅未來當滅唸唸遷流皆剎那滅。是故經云剎那剎那亦復如是。問即滅為同剎那。為復異世。答然以一念有多剎那。於一剎那有多生滅。以多生滅成一剎那。即體明空故同念也。此同華嚴偈云。譬如長風起鼓拂生動勢。二俱不相知。諸法亦如是。生滅即空不相知也。從此第二徴其所以。
經。何以故。
解曰。諸有為法剎那生滅者何所以故從此第三釋多生滅。
經。一念中有九十剎那一剎那經九百生滅。
解曰。從粗至細轉折明空。諸有為法漂馳不住。過去已無未來當無。現在一念勿謂實有。拆此一念有九十剎那。勿謂剎那而有實體。拆一剎那有九百生滅。以多生滅成一剎那。剎那無體以多剎那合成一念。念無實體。故說諸法念念皆空。問念于別境明記為性。如何此云念生滅空。答念名即同所因有異。彼別境念明記為性。此不相應時中假立一生滅頃假立念名。念無實體悉皆空也。從此第四結
【現代漢語翻譯】 現代漢語譯本： 非常少。例如所說的極微之色，就是極少的意思。生滅有兩種，一是剎那，二是終生。這裡說的不是終生，而是剎那。什麼是剎那？因緣和合才能得到自體，必須如此。又，行動的法度，一個極微的量，這樣稱為一個剎那的量。重複說剎那，是爲了破除有情的執著。有情眾生虛妄顛倒，執著於法是常有的，聽到諸法生滅故空的道理，就認為只有現在的法是剎那生滅，過去和未來的本體應該是常住的。爲了破除這種執著，所以說明諸法從無始以來，過去已經滅，現在正在滅，未來將要滅，唸唸遷流，都是剎那滅。所以經中說，剎那剎那也是這樣。問：是滅于同一剎那，還是在不同的世間？答：然而一個念頭里有很多剎那，在一個剎那裡有很多生滅。用很多生滅組成一個剎那，即體性是空，所以是同一個念頭。這如同《華嚴經》的偈頌所說：『譬如長風起，鼓拂生動勢，二俱不相知，諸法亦如是。』生滅即是空，互不相知。從此第二，征問其中的原因。
經：什麼緣故？
解說：諸有為法剎那生滅，是什麼緣故？從此第三，解釋多生滅。
經：一念中有九十個剎那，一個剎那經歷九百個生滅。
解說：從粗到細，轉折說明空性。諸有為法漂流奔逝，不能停留。過去已經沒有，未來還沒有到來，現在的這一念，不要認為它是真實存在的。拆開這一念，有九十個剎那。不要認為剎那有實體，拆開一個剎那，有九百個生滅。用很多生滅組成一個剎那，剎那沒有自體。用很多剎那合成一個念頭，念頭沒有實體。所以說諸法念念皆空。問：念在不同的境界，以明記為特性，為什麼這裡說念是生滅空？答：唸的名稱相同，所因不同。那個別境的念，以明記為特性。這個不相應時中，假立一個生滅的頃刻，假立唸的名稱。念沒有實體，全部都是空。從此第四，總結。
【English Translation】 English version: Extremely little. For example, the 'extremely minute color' mentioned is the meaning of extremely little. There are two types of arising and ceasing: one is kshana (instant), and the other is a lifetime. This is not referring to a lifetime, but to a kshana. What is a kshana? Only when conditions come together can one attain self-nature; it must be so. Furthermore, the measure of action, a quantity of one extremely minute particle, is called a measure of one kshana. Repeating the word 'kshana' is to break the attachment of sentient beings. Sentient beings are deluded and attached, clinging to the idea that dharmas (phenomena) are permanent. Upon hearing the principle that dharmas arise and cease and are therefore empty, they think that only present dharmas arise and cease in an instant, while the essence of the past and future should be permanent. To break this attachment, it is explained that from beginningless time, the past has already ceased, the present is ceasing, and the future will cease; every thought moment is transient and ceases in an instant. Therefore, the sutra says, 'Kshana after kshana, it is also like this.' Question: Does it cease in the same kshana, or in different realms? Answer: However, there are many kshanas in one thought, and many arisings and ceasings in one kshana. Many arisings and ceasings form one kshana, and its essence is emptiness, so it is the same thought. This is like the verse in the Avatamsaka Sutra (Flower Garland Sutra): 'Like a long wind arising, the drum is brushed and movement is produced, the two do not know each other, all dharmas are also like this.' Arising and ceasing are emptiness, not knowing each other. From this, the second part questions the reason for it.
Sutra: What is the reason?
Explanation: What is the reason that all conditioned dharmas arise and cease in an instant? From this, the third part explains the many arisings and ceasings.
Sutra: In one thought, there are ninety kshanas, and one kshana experiences nine hundred arisings and ceasings.
Explanation: From coarse to fine, it explains emptiness through turning points. All conditioned dharmas drift and rush, unable to stay. The past is already gone, the future has not yet arrived, so do not think that the present moment is truly existent. Breaking down this one thought, there are ninety kshanas. Do not think that a kshana has substance; breaking down one kshana, there are nine hundred arisings and ceasings. Many arisings and ceasings form one kshana, and a kshana has no self-nature. Many kshanas combine to form one thought, and a thought has no substance. Therefore, it is said that all dharmas are empty in every thought. Question: Thought, in different realms, has the characteristic of clear recollection, so why does it say here that thought is empty of arising and ceasing? Answer: The name 'thought' is the same, but the causes are different. That thought in different realms has clear recollection as its characteristic. In this non-corresponding time, a moment of arising and ceasing is provisionally established, and the name of thought is provisionally established. Thought has no substance; all are empty. From this, the fourth part concludes.
諸法空。
經。諸有為法悉皆空故。
解曰。結有為法生滅故空。及顯無為寂而常矣。從此第二明智照空文分為二。且初第一標智照空。
經。以甚深般若波羅蜜多照見諸法一切皆空。
解曰。如宗中解。略屬文者。甚深般若即凈慧也。波羅蜜多彼岸到也。言照見者。照謂智體見謂智用。照體即見目無相心。由此凈慧達彼岸故。言諸法者謂所照境。境智俱寂故經說云一切皆空。問前四諦下一切皆空。此諸法下一切皆空。二文何別。答前唯境空此亦智空。雖境與智皆自性空。顯智照如智即無相故合明矣。從此第二曆法明空文分為六。且初第一明內外空。
經。內空外空內外空。
解曰。自下經文明其正智。即有觀空有十八也。此十八空與大般若后四文別。如五十一善現發問世尊具答。略引彼經釋此文也。言內空者。內謂內法即是眼耳鼻舌身意。此中眼由眼空。鼻等亦然。非常非壞本性爾故。上言眼者謂即眼處。由眼空者眼無自性。眼處即空餘皆悉矣。如智度論四十六說。若不習空必墮二邊。以空破有亦不著空。無我我所。本性爾故。下文皆同恐繁故略。言外空者。外謂外法即是色聲香味觸法。此中色由色空。聲等亦爾。內外空者謂內外法。內六根處外六塵處。此中內六處由外六處
【現代漢語翻譯】 現代漢語譯本： 諸法是空性的。
經文說：一切有為法都是空性的。
解釋：因為有為法有生滅變化，所以是空性的。同時也顯示了無為法的寂靜和永恒。從這裡開始，第二部分闡述用智慧照見空性的內容，分為兩部分。首先是第一部分，標明用智慧照見空性。
經文說：用甚深的般若波羅蜜多（paramita，到彼岸）照見一切諸法都是空性的。
解釋：就像宗義中的解釋一樣。簡單來說，甚深般若就是清凈的智慧。波羅蜜多是到達彼岸的意思。說到『照見』，照是智慧的本體，見是智慧的作用。照的本體就是見的根本，是無相的心。因為有了這種清凈的智慧才能到達彼岸。說到『諸法』，是指所照的境界。境界和智慧都寂靜，所以經文說一切都是空性的。有人問，前面四聖諦（catuh-satya）以下說一切都是空性的，這裡諸法以下也說一切都是空性的，這兩處有什麼區別？回答是，前面只說了境界是空性的，這裡也說了智慧是空性的。雖然境界和智慧的自性都是空性的，但顯示了智慧的照見，因為智慧本身就是無相的，所以合在一起說明。 從這裡開始，第二部分歷數各種法來說明空性，分為六部分。首先是第一部分，說明內空、外空。
經文說：內空、外空、內外空。
解釋：從下面經文開始闡明其真正的智慧，也就是有觀空性的十八種空。這十八種空和大般若經後面的四種空不同。就像《大般若經》第五十一卷中，善現（Subhuti）發問，世尊（Buddha）詳細回答一樣。這裡簡單引用那部經來解釋這段經文。說到『內空』，內是指內法，也就是眼、耳、鼻、舌、身、意。其中，眼由眼空而來，鼻等也是這樣。不是永恒不變，也不是會壞滅的，而是本性如此。上面說的眼，是指眼處（caksu-ayatana）。由眼空而來，是指眼沒有自性。眼處是空性的，其餘的也都是這樣。就像《智度論》第四十六卷所說，如果不學習空性，必定會墮入二邊。用空性破除有，也不會執著于空性。沒有我（atman）和我所（atmaniya），本性就是如此。下面的經文都是一樣的，因為內容重複所以省略。說到『外空』，外是指外法，也就是色、聲、香、味、觸、法。其中，色由色空而來，聲等也是這樣。內外空是指內外法。內六根處，外六塵處。其中內六處由外六處而來。
【English Translation】 English version: All dharmas are empty.
The sutra says: All conditioned dharmas are empty.
Explanation: Because conditioned dharmas arise and cease, they are empty. It also reveals the tranquility and permanence of unconditioned dharmas. From here, the second part elaborates on using wisdom to perceive emptiness, divided into two parts. First is the first part, marking the use of wisdom to perceive emptiness.
The sutra says: With profound Prajna Paramita (perfection of wisdom, reaching the other shore), one illuminates and sees that all dharmas are empty.
Explanation: Just like the explanation in the tenets. Simply put, profound Prajna is pure wisdom. Paramita means reaching the other shore. Speaking of 'illuminating and seeing,' illumination is the substance of wisdom, and seeing is the function of wisdom. The substance of illumination is the root of seeing, which is the mind without characteristics. Because of this pure wisdom, one can reach the other shore. Speaking of 'all dharmas,' it refers to the object being illuminated. The object and wisdom are both tranquil, so the sutra says that all are empty. Someone asks, earlier under the Four Noble Truths (catuh-satya) it says that all are empty, and here under all dharmas it also says that all are empty, what is the difference between these two places? The answer is that earlier it only said that the object is empty, and here it also says that wisdom is empty. Although the self-nature of both the object and wisdom are empty, it shows the illumination of wisdom, because wisdom itself is without characteristics, so they are explained together. From here, the second part enumerates various dharmas to explain emptiness, divided into six parts. First is the first part, explaining inner emptiness and outer emptiness.
The sutra says: Inner emptiness, outer emptiness, inner-outer emptiness.
Explanation: Starting from the sutra below, it elucidates its true wisdom, which is the eighteen emptinesses of contemplating emptiness. These eighteen emptinesses are different from the four emptinesses in the later part of the Great Prajna Sutra. Just like in the fifty-first volume of the Great Prajna Sutra, Subhuti asks questions, and the Buddha answers in detail. Here, that sutra is briefly quoted to explain this passage. Speaking of 'inner emptiness,' inner refers to inner dharmas, which are the eye, ear, nose, tongue, body, and mind. Among them, the eye comes from the emptiness of the eye, and so on for the nose, etc. It is not eternal and unchanging, nor will it be destroyed, but its nature is such. The eye mentioned above refers to the eye-base (caksu-ayatana). Coming from the emptiness of the eye means that the eye has no self-nature. The eye-base is empty, and so are the rest. Just like it says in the forty-sixth volume of the Treatise on the Great Perfection of Wisdom, if one does not study emptiness, one will surely fall into two extremes. Using emptiness to break through existence, one will also not be attached to emptiness. There is no self (atman) and no belonging to self (atmaniya), its nature is such. The following sutras are all the same, so they are omitted because of repetition. Speaking of 'outer emptiness,' outer refers to outer dharmas, which are form, sound, smell, taste, touch, and dharma. Among them, form comes from the emptiness of form, and so on for sound, etc. Inner-outer emptiness refers to inner and outer dharmas. The six inner bases, the six outer objects. Among them, the six inner bases come from the six outer objects.
空。外六處由內六處空。前別後總偏俱空故。從此第二明二諸空。
經。空空大空勝義空。
解曰。言空空者。謂一切法空。此空由空空。言大空者。謂即十方東南西北四維上下。此中東方由東方空。南等亦爾。勝義空者。勝義謂涅槃。此勝義由勝義空。二俗一真相性空故從此第三為無為空。
經。有為空無為空。
解曰。有為空者。謂欲界色界無色界。此中欲界由欲界空。色等亦爾。無為空者。謂無生無住無異無滅。此無為由無為空。相無相空故。從此第四明三世空。
經。無始空畢竟空。
解曰。無始空者順古譯也。新云無際空。謂無初中后際可得。及無往來際可得。此無際由無際空。畢竟空者。謂諸法究竟不可得。此畢竟由畢竟空。世非世空故。從此第五明性相空。
經。散空本性空自相空一切法空。
解曰。言散空者。謂有放有棄有舍可得。此散由散空。彼經次云無變異空。謂無放無棄無舍可得。此無變異由無變異空。前有後無。相對相故。此雖闕無義影對故。言本性空者。謂一切法本性。若有為法性若無為法性。皆非聲聞獨覺菩薩如來所作。亦非余所作。此本性由本性空。言自相空者。謂一切法自相。如質礙是色自相。領納是受自相。取像是想自相。造
【現代漢語翻譯】 現代漢語譯本：空。外六處（指眼、耳、鼻、舌、身、意六種感覺器官對外在世界的感知）由內六處（指眼、耳、鼻、舌、身、意六種感覺器官）空而來。因為前、后、個別、總體、偏頗、全部都是空性的緣故。從此第二部分闡明二種空性。
經文：空空、大空、勝義空。
解釋：說到『空空』，是指一切法都是空性的。這種空性是由空空而來。說到『大空』，是指十方，即東、南、西、北、四維（東南、西南、東北、西北）、上、下。這其中，東方是由東方空而來，南方等也是如此。『勝義空』，勝義指的是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這種勝義是由勝義空而來。因為二種世俗諦和一種真諦的自性都是空性的。從此第三部分闡明無為空性。
經文：有為空、無為空。
解釋：『有為空』，指的是欲界（Kāmadhātu，佛教術語，指眾生有情慾和物質慾望的生存領域）。這其中，欲界是由欲界空而來，色界（Rūpadhātu，佛教術語，指脫離了粗糙的慾望，但仍然有物質存在的領域）等也是如此。『無為空』，指的是不生、不住、不異、不滅。這種無為是由無為空而來。因為相和無相都是空性的緣故。從此第四部分闡明三世空性。
經文：無始空、畢竟空。
解釋：『無始空』是順應古譯的說法，新譯為『無際空』，指的是沒有初始、中間和最終的邊際可以獲得，也沒有往來邊際可以獲得。這種無際是由無際空而來。『畢竟空』，指的是諸法最終都是不可得的。這種畢竟是由畢竟空而來。因為世間和非世間都是空性的緣故。從此第五部分闡明性相空性。
經文：散空、本性空、自相空、一切法空。
解釋：說到『散空』，指的是有放下、有拋棄、有舍離可以獲得。這種散是由散空而來。彼經文接著說『無變異空』，指的是沒有放下、沒有拋棄、沒有舍離可以獲得。這種無變異是由無變異空而來。前面有後面無，是相對的相。雖然這裡缺少無的意義，但有影子相對的緣故。說到『本性空』，指的是一切法的本性，無論是『有為法』的本性還是『無為法』的本性，都不是聲聞（Śrāvaka，佛教術語，指聽聞佛陀教誨而證悟的修行者）、獨覺（Pratyekabuddha，佛教術語，指不依賴他人教導，自己證悟的修行者）、菩薩（Bodhisattva，佛教術語，指發願救度眾生的修行者）、如來（Tathāgata，佛教術語，指佛陀的稱號之一）所造作的，也不是其他任何事物所造作的。這種本性是由本性空而來。說到『自相空』，指的是一切法的自相，例如質礙是色的自相，領納是受的自相，取像是想的自相，造作
【English Translation】 English version: Emptiness. The external six sense bases (referring to the perception of the external world by the six sense organs: eyes, ears, nose, tongue, body, and mind) are empty due to the internal six sense bases (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind). This is because the past, future, individual, collective, biased, and complete are all empty. From this second part, two kinds of emptiness are explained.
Sutra: Emptiness of emptiness, great emptiness, ultimate emptiness.
Explanation: When speaking of 'emptiness of emptiness,' it refers to the fact that all dharmas are empty. This emptiness comes from emptiness of emptiness. When speaking of 'great emptiness,' it refers to the ten directions, namely east, south, west, north, the four intermediate directions (southeast, southwest, northeast, northwest), above, and below. Among these, the east is empty due to the east being empty, and so on for the south, etc. 'Ultimate emptiness,' ultimate refers to Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death). This ultimate is empty due to ultimate emptiness. This is because the nature of the two conventional truths and one absolute truth are all empty. From this third part, the emptiness of the unconditioned is explained.
Sutra: Conditioned emptiness, unconditioned emptiness.
Explanation: 'Conditioned emptiness' refers to the desire realm (Kāmadhātu, a Buddhist term, referring to the realm of existence where beings have sensual desires and material desires). Among these, the desire realm is empty due to the desire realm being empty, and so on for the form realm (Rūpadhātu, a Buddhist term, referring to the realm of existence that is free from coarse desires but still has material existence). 'Unconditioned emptiness' refers to non-arising, non-dwelling, non-changing, and non-ceasing. This unconditioned is empty due to unconditioned emptiness. This is because characteristics and non-characteristics are both empty. From this fourth part, the emptiness of the three times is explained.
Sutra: Beginningless emptiness, ultimate emptiness.
Explanation: 'Beginningless emptiness' is a saying that follows the ancient translation. The new translation is 'boundless emptiness,' which refers to the fact that there is no beginning, middle, or end that can be obtained, and no coming or going that can be obtained. This boundlessness is empty due to boundless emptiness. 'Ultimate emptiness' refers to the fact that all dharmas are ultimately unobtainable. This ultimate is empty due to ultimate emptiness. This is because the mundane and the supramundane are both empty. From this fifth part, the emptiness of nature and characteristics is explained.
Sutra: Scattered emptiness, intrinsic nature emptiness, self-characteristic emptiness, emptiness of all dharmas.
Explanation: When speaking of 'scattered emptiness,' it refers to the fact that there is letting go, abandoning, and relinquishing that can be obtained. This scattering is empty due to scattered emptiness. The sutra then says 'non-change emptiness,' which refers to the fact that there is no letting go, no abandoning, and no relinquishing that can be obtained. This non-change is empty due to non-change emptiness. The front has and the back has not, is a relative characteristic. Although the meaning of non- is missing here, there is a shadow of relativity. When speaking of 'intrinsic nature emptiness,' it refers to the intrinsic nature of all dharmas, whether it is the nature of 'conditioned dharmas' or the nature of 'unconditioned dharmas,' it is not created by Śrāvakas (Śrāvaka, a Buddhist term, referring to practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, a Buddhist term, referring to practitioners who attain enlightenment on their own without relying on the teachings of others), Bodhisattvas (Bodhisattva, a Buddhist term, referring to practitioners who vow to save all beings), or Tathāgatas (Tathāgata, a Buddhist term, one of the titles of the Buddha), nor is it created by anything else. This intrinsic nature is empty due to intrinsic nature emptiness. When speaking of 'self-characteristic emptiness,' it refers to the self-characteristic of all dharmas, such as solidity being the self-characteristic of form, reception being the self-characteristic of feeling, taking images being the self-characteristic of thought, creating
作是行自相。了別是識自相。如是等若有為法自相若無為法自相。此自相空。言一切法空者。謂五蘊十二處十八界若有色無色有見無見有對無對有漏無漏有為無為法。此一切法由一切法空。從此第六明因果空。
經。般若波羅蜜多空因空佛果空空空故空。
解曰。般若波羅蜜多空者觀照智空。因空者等覺已前諸菩薩等一切皆空。佛果空者諸佛所有力無畏等諸不共法體寂故空空空故空者智度論云。空空者先以諸空破內外等諸法皆空。又以此空破前諸空。是名空空。問前空空與此空空何別。答前破諸法故云空空。此破前空故名空空。若爾由諸法有破故云空。空既非法。空何所破。答破諸法已唯有于空。空亦應舍故須空空。如藥治病盡舍藥。藥若不捨藥覆成病。恐空成病以空舍空。故云空空。從此第二諸法假有于中分二。初明諸法有後明我法空。初諸法有于中分三。且初第一標諸法有。
經。諸有為法法集故有受集故有名集故有。
解曰。前明正智所照皆空。此方便智不壞諸法。即空觀有。諸有為法者。此句總標世出世間有為法也。下別明有。法集故有者。五蘊積集名法集有。受集故有者。領納作業名受集有名集故有者。名謂表詮。習故有。雖此三集義通無漏。此上下文唯約有漏。從此第二明世間
有。
經。因集故有果集故有六趣故有。
解曰。因集故有者。有漏善染所造諸業是三有因。集諦故有。果集故有者。於三界中總別業感凈無記果。苦諦故有。六趣故有者。趣謂異熟。地獄餓鬼畜生修羅人天等六。能趣即因所趣即果。前別後總明三界矣。從此第三明出世有。
經。十地故有佛果故有一切皆有。
解曰。十地故有者。文言十地義攝三賢。菩薩因有。佛果故有者。三身故有亦得說云。因位進趣道諦未圓。果位智品道諦圓故。解脫法身滅諦圓故。對前苦集即四諦矣。一切皆有者。此句總結世出世間一切皆有。又料此文最初一句總標有為。中間分三三。集故有．世間故有．出世故有。最後一句總結有為如文悉矣。從此第二明我法空。于中分二。初明我法空后明不起見。初我法空于中分三。且初第一標我法相。
經。善男子若菩薩住於法相有我相人相有情知見為住世間即非菩薩。
解曰。謂菩薩雖觀于有不應住故。住於法相者。即前有為總名為法。一一皆有軌持相故。謂若菩薩雖觀諸有。而不壞法通達實性不應住相。若住相者即有執生。迷杌謂人理必然故。有我相者。我人知見四如前解。外道執我亦名有情。作業受果皆計為我。為住世間即非菩薩者。住我法相即是凡愚為
【現代漢語翻譯】 現代漢語譯本： 有。
經：因為聚集所以有結果，因為結果聚集所以有六道輪迴。
解說：『因為聚集所以有結果』，指的是有漏洞的善業和惡業所造作的各種行為是導致三有（欲有、色有、無色有）的原因，這是集諦的體現。『因為結果聚集所以有』，指的是在欲界、色界、無色界中，由共同或個別的業力所感生的清凈或非清凈的結果，這是苦諦的體現。『六道故有』，指的是異熟果報，包括地獄、餓鬼、畜生、阿修羅、人、天等六個去處。能前往的是因，所前往的是果。前面是分別說明，後面是總括說明三界的情況。從這裡開始，第三部分說明出世間的『有』。
經：因為有十地菩薩的修行，所以有佛的果位，一切都是存在的。
解說：『十地故有』，文字上說是十地，實際上包含了三賢位（十住、十行、十回向）的菩薩。這是菩薩的因。『佛果故有』，指的是法身、報身、應化身三身的存在，也可以說，在因位上不斷進步，修道的真諦尚未圓滿；在果位上，智慧的品格，修道的真諦已經圓滿；解脫的法身，滅諦已經圓滿。與前面的苦諦和集諦相對，就構成了四諦。『一切皆有』，這句話總結了世間和出世間的一切都是存在的。另外，這段文字的第一句總括地標明了有為法，中間分成了三部分：因為聚集而有、因為世間而有、因為出世間而有。最後一句總結了有為法，就像文中所說的那樣。從這裡開始，第二部分說明我空法空，其中分為兩部分：先說明我空法空，后說明不起邪見。先說我空法空，其中又分為三部分：首先標明我法之相。
經：善男子，如果菩薩執著於法相，有我相、人相、眾生相、壽者相，就是住在世間，就不是菩薩。
解說：意思是說菩薩雖然觀察到『有』，但不應該執著于『有』。『住於法相』，指的是前面所說的有為法，總稱為『法』，因為每一樣事物都有其自身的規律和特性。意思是說，如果菩薩雖然觀察到諸法的存在，但不破除對法的執著，通達諸法的真實本性，就不應該執著于表相。如果執著于表相，就會產生執念。就像有人把木樁誤認為是人一樣。『有我相者』，我相、人相、眾生相、壽者相四相的解釋如前。外道執著于『我』，也稱為『有情』，他們認為造業受果的都是『我』。『為住世間即非菩薩者』，執著於我法之相，就是凡夫愚人。
【English Translation】 English version: Yes.
Sutra: Because of the accumulation of causes, there are results; because of the accumulation of results, there are the six realms of existence.
Explanation: 'Because of the accumulation of causes, there are results' refers to the various actions created by defiled good and evil deeds, which are the causes of the three realms of existence (the realm of desire, the realm of form, and the formless realm). This is the manifestation of the truth of accumulation (Samudaya). 'Because of the accumulation of results, there are' refers to the pure or impure results felt in the three realms, which are brought about by collective or individual karma. This is the manifestation of the truth of suffering (Dukkha). 'Six realms of existence' refers to the different realms of rebirth, including hells, hungry ghosts, animals, asuras, humans, and gods. That which goes is the cause, and that which is gone to is the result. The former explains separately, and the latter explains the three realms in general. From here, the third part explains the 'existence' of the transcendent world.
Sutra: Because of the practice of the ten Bhumi (stages), there is the fruit of Buddhahood; everything exists.
Explanation: 'Because of the ten Bhumi' literally refers to the ten stages, but it actually includes the three levels of Bodhisattvas (the ten abodes, the ten practices, and the ten dedications of merit). This is the cause of the Bodhisattva. 'Because of the fruit of Buddhahood, there is' refers to the existence of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). It can also be said that in the causal stage, one continuously progresses, but the truth of the path (Marga) is not yet complete; in the fruit stage, the quality of wisdom is complete, and the truth of the path is complete; the liberated Dharmakaya is the completion of the truth of cessation (Nirodha). Compared to the previous suffering and accumulation, this constitutes the Four Noble Truths. 'Everything exists' summarizes that everything in the mundane and transcendent worlds exists. In addition, the first sentence of this passage generally indicates conditioned phenomena. The middle part is divided into three parts: existence due to accumulation, existence due to the mundane world, and existence due to the transcendent world. The last sentence summarizes conditioned phenomena, as stated in the text. From here, the second part explains the emptiness of self and phenomena, which is divided into two parts: first explaining the emptiness of self and phenomena, then explaining not arising wrong views. First, the emptiness of self and phenomena, which is further divided into three parts: first, indicating the characteristics of self and phenomena.
Sutra: Good man, if a Bodhisattva dwells in the characteristics of phenomena, having the perception of self, the perception of person, the perception of sentient being, and the perception of life-span, then they are dwelling in the world and are not a Bodhisattva.
Explanation: It means that although a Bodhisattva observes 'existence', they should not be attached to 'existence'. 'Dwelling in the characteristics of phenomena' refers to the conditioned phenomena mentioned earlier, which are generally called 'phenomena' because each thing has its own rules and characteristics. It means that if a Bodhisattva observes the existence of all phenomena but does not break the attachment to phenomena and understand the true nature of all phenomena, they should not be attached to appearances. If one is attached to appearances, then clinging will arise, like mistaking a tree stump for a person. 'Having the perception of self' refers to the explanation of the four perceptions of self, person, sentient being, and life-span as before. Externalists are attached to 'self', which is also called 'sentient being', and they believe that the one who creates karma and receives the results is 'self'. 'Dwelling in the world and are not a Bodhisattva' means that being attached to the characteristics of self and phenomena is being an ordinary, foolish person.
住世間。非菩薩故。從此第二徴其所以。
經。所以者何。
解曰。住我法相何所以故非菩薩也。從此第三結諸法空。
經。一切諸法悉皆空故。
解曰。不了諸空即非菩薩。悟一切法悉皆空寂于有不住即菩薩矣。從此第二明不起見。于中分三。且初第一明不起見。
經。若於諸法而得不動不生不滅無相無無相不應起見。
解曰。此明菩薩即法觀空。若於諸法而得不動者。若諸菩薩雖觀諸法達有即空。空故不動。空不動故不生滅也。言無相者。相謂諸法無相即空。悟相即空故云無相。無無相者。非謂遣相住于無相。無相亦遣故無無相。不應起見者。于相住即見生。不住有無即無見也。故肇法師云。般若之門觀空。漚和之門涉有。涉有未始迷空故處有而不染。不厭有以觀空故觀空而不證。斯之謂矣。從此第二徴其所以。
經。何以故。
解曰。何以不應起見故也。從此第三釋法皆如。
經。一切法皆如也諸佛法僧亦如也。
解曰。初舉諸法后舉三寶。無論勝劣一切皆如。寶性論云。如三器異空界不別。一切眾生菩薩諸佛皆無差別同一如也。從此第三聖智次第。于中分四。且初第一明初聖智。
經。聖智現前最初一念具足八萬四千波羅蜜多名歡喜地
【現代漢語翻譯】 現代漢語譯本： 安住於世間，因為不是菩薩的緣故。接下來第二點，徵詢其原因。
經文：什麼原因呢？
解釋：安住於我法之相，是什麼原因導致不是菩薩呢？接下來第三點，總結諸法皆空。
經文：因為一切諸法都皆是空性的緣故。
解釋：不能明瞭諸法空性就不是菩薩。領悟一切法都皆是空寂，對於有不執著，就是菩薩了。接下來第二點，說明不生起見解。其中分為三部分。首先第一部分，說明不生起見解。
經文：如果對於諸法能夠達到不動、不生、不滅、無相、無無相，就不應該生起見解。
解釋：這說明菩薩以法觀空。如果諸菩薩雖然觀察諸法，通達有即是空，因為是空所以不動。因為空而不動，所以不生不滅。說到無相，相指的是諸法，無相即是空。領悟相即是空，所以說無相。無無相，不是說捨棄相而安住于無相，無相也要捨棄，所以是無無相。不應該生起見解，對於相執著就會產生見解，不執著于有無，就沒有見解了。所以肇法師說，般若之門是觀空，漚和之門是涉有。涉有卻未曾迷惑于空，所以在有中而不被染污。不厭棄有而觀察空，所以觀察空而不證入。說的就是這個道理。接下來第二點，徵詢其原因。
經文：什麼原因呢？
解釋：為什麼不應該生起見解呢？接下來第三點，解釋一切法都是如如。
經文：一切法都是如如，諸佛、法、僧也是如如。
解釋：開始舉出諸法，後來舉出三寶。無論殊勝還是低劣，一切都是如如。寶性論說，比如三個器皿不同，但空界沒有分別。一切眾生、菩薩、諸佛都沒有差別，都是同一如如。接下來第三點，聖智的次第。其中分為四部分。首先第一部分，說明初聖智。
經文：聖智現前，最初一念具足八萬四千波羅蜜多（paramita，到彼岸），名為歡喜地（pramudita）。
【English Translation】 English version: Abiding in the world, because one is not a Bodhisattva. From this, the second point inquires into the reason.
Sutra: What is the reason?
Explanation: Abiding in the characteristic of 'I' and 'Dharma' (法), what is the reason that one is not a Bodhisattva? From this, the third point concludes that all Dharmas (法) are empty.
Sutra: Because all Dharmas (法) are empty.
Explanation: Not understanding that all emptiness is not a Bodhisattva. Realizing that all Dharmas (法) are empty and still, not clinging to existence, then one is a Bodhisattva. From this, the second point explains not arising views. It is divided into three parts. First, the first part explains not arising views.
Sutra: If one can attain non-movement, non-arising, non-cessation, no-form, and no-no-form in all Dharmas (法), one should not give rise to views.
Explanation: This explains that the Bodhisattva contemplates emptiness through Dharma (法). If the Bodhisattvas, although observing all Dharmas (法), understand that existence is emptiness, because it is empty, it does not move. Because it is empty and does not move, it does not arise or cease. Speaking of no-form, form refers to all Dharmas (法), no-form is emptiness. Realizing that form is emptiness, therefore it is called no-form. No-no-form, it does not mean abandoning form and abiding in no-form, no-form must also be abandoned, therefore it is no-no-form. One should not give rise to views, clinging to form will give rise to views, not clinging to existence or non-existence, then there are no views. Therefore, Dharma (法) Master Zhao said, 'The gate of Prajna (般若) is to contemplate emptiness, the gate of Ouhé (漚和) is to engage in existence. Engaging in existence has never been deluded by emptiness, therefore one is in existence without being defiled. Not disliking existence to contemplate emptiness, therefore contemplating emptiness without attaining.' This is what it means. From this, the second point inquires into the reason.
Sutra: What is the reason?
Explanation: Why should one not give rise to views? From this, the third point explains that all Dharmas (法) are suchness.
Sutra: All Dharmas (法) are suchness, the Buddhas, Dharma (法), and Sangha (僧) are also suchness.
Explanation: First, all Dharmas (法) are mentioned, then the Three Jewels are mentioned. Whether superior or inferior, all are suchness. The Ratnagotravibhāga (寶性論) says, 'For example, three vessels are different, but the space is not different. All sentient beings, Bodhisattvas, and Buddhas are not different, they are all the same suchness.' From this, the third point is the sequence of holy wisdom. It is divided into four parts. First, the first part explains the initial holy wisdom.
Sutra: When holy wisdom manifests, the very first thought is complete with eighty-four thousand Paramitas (波羅蜜多, perfections), called the Joyful Ground (pramudita).
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解曰。自上所明智照空有不辨位地。但是通論。準此下文方明登地。及顯自上多約地前智離有無修不住故。又解。此明觀照賢聖通論。自下委屬明聖位故。聖智現前最初一念具足八萬四千波羅蜜多者。謂真見道最初現斷無始已來分別二執種子永盡具諸德故。由此言者。於三賢位一劫修行所有功德不可比此最初念故。何謂具足八萬四千。對所治惑有斯數也。如俱舍云。如實行對治。所治貪等八萬行別能對治道其數亦然。言八萬者。謂貪嗔等十種煩惱一一皆以九為方便足成一百。前分一百後分一百合成三百。置本一百就前分一百一一皆以九為方便合成一千。後分亦爾覆成一千。兼本一百成二千一百。已起未起各有二千一百足滿四千二百。約彼多貪多嗔多癡著我思覺五人。一一皆有四千二百成二萬一千。對治三毒等分四人。一一皆有二萬一千遂成八萬四千。此諸煩惱若約一人。長劫相續亦不違理。離真見道無此品殊。就所治種言八萬矣。又賢劫經廣說其相。所謂最初波羅蜜多乃至最後分佈舍利。于中總有三百五十波羅蜜多。一一各有六到彼岸成二千一百。對治十患四大六衰合成二萬一千。復對四患多貪嗔癡及等分者故成八萬四千諸波羅蜜多。此通對治義如常說。又解。由無始來二障粗重。能障凈慧所生功德有如是
數。于初見道二障斷也。為無為德最初生顯有斯數故。名歡喜地者。生如來家住極喜地。下廣明也。從此第一通明十地。
經。障盡解脫運載名乘。
解曰。通十地也。言障盡者。俱生二障十地分斷金剛盡故。言解脫者。解謂離系脫謂自在。隨於十地障斷顯如。金剛心后解脫圓滿。言運載者即乘義也。運具四義。運障令盡．運理令顯．執行令滿。運果令圓至究竟位。此則釋其乘之運用。乘體所謂教理行果。如前解矣。從此第三明等覺地。
經。動相滅時名金剛定。
解曰。動相滅時者第十地末最後定也。言動相者如起信論云。如風依水而有動相。無明依真而起業相。今等學位如風滅故動相隨滅而水不滅。彼無明滅業相隨滅而真不滅。故說此位言動相滅也。名金剛定者。謂諸菩薩至此位中所依勝定猶如金剛。悉能斷除微細障故。從此第四明如來地。
經。體相平等名一切智智。
解曰。體相平等者此有二種。一體平等。一切諸佛所證等故。二相平等。一切諸佛恒沙功德亦皆等也。名一切智智者此有二智。一切智者即證如智。下言智者一切種智后得智也。真俗二智諸佛皆等。此即觀照般若因果位故。從此第三文字般若。如本記云。有四無上。一說者無上。二信受無上。三所說無上。
【現代漢語翻譯】 現代漢語譯本 數。在初見道時，兩種障礙被斷除。爲了無為之德最初生起並顯現，所以有這個『歡喜地』的名稱。意思是生在如來家，安住于極喜之地。下面會廣泛地闡明。從這第一地開始，通達並明瞭十地。
經。障礙消除，解脫自在，運載眾生，名為乘（Yana，交通工具，此處指佛法）。
解曰。通達十地。說『障礙消除』，是因為俱生的兩種障礙在十地中被逐漸斷除，直到金剛喻定完全斷盡。說『解脫』，『解』是遠離束縛，『脫』是自在。隨著在十地中障礙的斷除而顯現。在金剛心之後，解脫圓滿。說『運載』，就是『乘』的意義。『運』具有四種含義：運除障礙使之消盡，運載真理使之顯現，執行修行使之圓滿，運載果報使之圓滿，直至究竟的果位。這是解釋『乘』的運用。『乘』的本體，就是教、理、行、果，如前面所解釋的。從這第三地開始，闡明等覺地（Equivalent Enlightenment Stage）。
經。動相滅除時，名為金剛定（Vajra Samadhi，如金剛般堅固的禪定）。
解曰。『動相滅除時』，是指第十地末尾的最後禪定。說『動相』，如《起信論》所說：如同風依靠水而有動相，無明依靠真如而生起業相。現在等覺位，如同風滅了，所以動相也隨之滅除，而水（真如）不會滅。那無明滅了，業相也隨之滅除，而真如不會滅。所以說這個位次是『動相滅除』。『名為金剛定』，是說諸菩薩到達這個位次時所依靠的殊勝禪定，猶如金剛一般堅固，能夠完全斷除微細的障礙。從這第四地開始，闡明如來地（Tathagata Stage）。
經。體性與現象平等，名為一切智智（Sarvajnajnana，對一切事物和現象的智慧）。
解曰。『體性與現象平等』，這有兩種：一體平等，一切諸佛所證悟的體性是相同的；二相平等，一切諸佛的恒河沙數功德也都是相同的。『名一切智智』，這有兩種智慧：一切智，就是證悟真如的智慧；下面說的『智』，是一切種智（Sarvakarajnata，對一切種類事物的智慧），也就是后得智（智證真如后，爲了教化眾生而獲得的智慧）。真智和俗智，諸佛都是相同的。這是因為觀照般若（Prajna，智慧）在因果位上的緣故。從這第三地開始，闡明文字般若（Prajna，智慧）。如本記所說：有四種無上，一說法者無上，二信受者無上，三所說法無上。
【English Translation】 English version Number. At the initial seeing of the path, the two obstacles are severed. Because the virtue of non-action initially arises and manifests, hence the name 'Land of Joy' (Pramudita Bhumi). It means being born into the family of the Tathagata and dwelling in the land of extreme joy. This will be extensively explained below. From this first stage onwards, one penetrates and understands the ten stages.
Sutra: The elimination of obstacles, liberation and freedom, and the carrying of beings is called a Yana (vehicle, here referring to the Dharma).
Explanation: It penetrates the ten stages. Saying 'elimination of obstacles' is because the two co-arisen obstacles are gradually severed in the ten stages until they are completely exhausted by the Vajra Samadhi (diamond-like concentration). Saying 'liberation', 'liberation' means freedom from bondage, and 'freedom' means being unconstrained. It manifests as the obstacles are severed in the ten stages. After the Vajra Mind, liberation is complete. Saying 'carrying' is the meaning of 'Yana'. 'Carrying' has four meanings: carrying away obstacles to eliminate them, carrying the truth to reveal it, carrying out practice to complete it, and carrying the fruition to perfect it, until the ultimate state. This explains the function of the 'Yana'. The essence of the 'Yana' is the teaching, principle, practice, and fruit, as explained earlier. From this third stage onwards, it elucidates the Equivalent Enlightenment Stage (Samantabhadra Stage).
Sutra: When the aspect of movement ceases, it is called Vajra Samadhi (diamond-like concentration).
Explanation: 'When the aspect of movement ceases' refers to the final Samadhi at the end of the tenth stage. Saying 'aspect of movement', as the Awakening of Faith in the Mahayana says: 'Like wind relying on water to have the aspect of movement, ignorance relies on Suchness to give rise to the aspect of karma.' Now, in the Equivalent Enlightenment Stage, it is like the wind ceasing, so the aspect of movement also ceases, but the water (Suchness) does not cease. When ignorance ceases, the aspect of karma also ceases, but Suchness does not cease. Therefore, it is said that this stage is 'the cessation of the aspect of movement'. 'Called Vajra Samadhi' means that the excellent Samadhi relied upon by the Bodhisattvas when they reach this stage is as firm as a diamond, capable of completely severing subtle obstacles. From this fourth stage onwards, it elucidates the Tathagata Stage.
Sutra: The equality of essence and phenomena is called Sarvajnajnana (all-knowing wisdom).
Explanation: 'The equality of essence and phenomena' has two aspects: first, the equality of essence, the essence realized by all Buddhas is the same; second, the equality of phenomena, the countless merits of all Buddhas are also the same. 'Called Sarvajnajnana' has two kinds of wisdom: Sarvajna (all-knowing), which is the wisdom of realizing Suchness; the 'wisdom' mentioned below is Sarvakarajnata (wisdom of all aspects), which is the wisdom acquired after realization for the purpose of teaching beings. The true and conventional wisdoms are the same for all Buddhas. This is because of the Prajna (wisdom) of contemplation in the causal and resultant stages. From this third stage onwards, it elucidates the Prajna of words. As the original record says: There are four unsurpassed things: first, the speaker is unsurpassed; second, the receiver is unsurpassed; third, what is spoken is unsurpassed.
四智慧無上。且初第一說者無上。
經。大王此般若波羅蜜多文字章句百佛千佛百千萬億一切諸佛而共同說。
解曰。所證實相能證觀照彼二般若必有能詮。然就能詮諸佛國異。如維摩經。或以香飯或以光明或以園林或無言說。此堪忍界即以音聲文字般若而為佛事。有此文故。言文字者。梵云便膳那此翻為文。文即是字。如言惡阿。依聲所顯。是不相應行蘊中字非墨書字。言章句者。梵云缽陀正翻云跡義翻為句。句者章也。詮義究竟。即如經云。諸行無常等章句也。正云跡者謂如象跡。像有四跡尋跡得像。偈有四句尋句得義。文字般若體即四法。謂名句文及與音聲。名詮自性如呼色等。色等諸法自性別故。句詮差別。說無常等苦空無我差別法故。文則是字顯名句故。聲則音聲耳所聞故。依聲屈曲說名句文。彼三離聲雖無別體而假實異。亦不即聲合為般若。解脫因故。此經文字勿謂唯是世尊獨說。百千萬億一切諸佛共同說故。從此第二信無上。于中分二。且初第一明財施劣。
經。若有人于恒河沙三千大千世界滿中七寶以用佈施大千世界一切有情皆得阿羅漢果。
解曰。舉喻校量。言恒河者新云殑伽河也。河中多沙。取一一沙數大千界。此多沙界滿中七寶如常分別。以用佈施大千世界一切有情
【現代漢語翻譯】 現代漢語譯本 四種智慧最為殊勝。而且首先所說的第一種智慧是無上的。
經文：大王，這部《般若波羅蜜多》的文字章句，是百佛、千佛、百千萬億一切諸佛共同宣說的。
解釋：所證的實相和能證的觀照，這二者般若必然有能詮釋的部分。然而就所詮釋的內容而言，諸佛國土各有不同。例如《維摩詰經》所說，有的以香飯、有的以光明、有的以園林、有的甚至不用言語來表達。而我們這個堪忍世界，就用音聲文字的般若來作為佛事。因為有這樣的經文依據。說到文字，梵語是『便膳那』（biana），翻譯過來就是『文』。文就是字，比如我們說的『惡阿』。這是依據聲音所顯現的，屬於不相應行蘊中的字，而不是用墨書寫的字。說到章句，梵語是『缽陀』（pada），正確的翻譯是『跡』，義譯為『句』。句就是章，詮釋意義究竟。就像經文里說的『諸行無常』等等章句。正確的說法是『跡』，就像大象的足跡一樣。大象有四個足跡，順著足跡就能找到大象。偈頌有四句，順著句子就能理解意義。文字般若的本體就是四法，即名、句、文以及音聲。名詮釋自性，比如呼喚顏色等等，顏色等諸法各有自己的自性。句詮釋差別，說無常等苦空無我等差別法。文則是字，顯現名句的。聲則是音聲，耳朵所聽到的。依據聲音的屈曲變化，說為名句文。這三者離開聲音，雖然沒有別的本體，但假和實是有區別的。也不等同於聲音，合起來成為般若，因為它是解脫的因。這部經的文字，不要認為只是世尊獨自宣說，而是百千萬億一切諸佛共同宣說的。接下來是第二種殊勝，即信無上。其中分為兩部分。首先是第一部分，說明財施的低劣。
經文：如果有人用裝滿恒河沙數三千大千世界的七寶來佈施，使得大千世界的一切有情眾生都證得阿羅漢果。
解釋：這是舉例來比較衡量。說到恒河，新的說法是『殑伽河』（Ganga）。河裡有很多沙子，取每一粒沙子來代表一個大千世界。用這無數沙子般的大千世界裝滿七寶，像平常一樣分別佈施給大千世界的一切有情眾生。
【English Translation】 English version The four wisdoms are supreme. And the first wisdom mentioned is the most supreme.
Sutra: Great King, this Prajna Paramita, in its words and sentences, is spoken in common by hundreds of Buddhas, thousands of Buddhas, hundreds of millions of Buddhas, indeed, all Buddhas.
Explanation: The realized reality and the contemplating awareness, these two aspects of Prajna must have something that can express them. However, regarding what is expressed, the Buddha lands are different. For example, as stated in the Vimalakirti Sutra, some use fragrant rice, some use light, some use gardens, and some even use no words to express it. And in this Saha world, we use the Prajna of sound and words as Buddha's work. Because there is such scriptural basis. Speaking of words, the Sanskrit term is 'biana', which translates to 'wen' (文). 'Wen' means characters, like when we say 'e a' (惡阿). This is based on the sound that appears, belonging to the characters in the non-corresponding formations skandha, not the characters written with ink. Speaking of sentences, the Sanskrit term is 'pada', the correct translation is 'trace', and the meaning translation is 'sentence'. A sentence is a chapter, explaining the ultimate meaning. Just like the sutra says, 'all formations are impermanent' and other sentences. The correct term is 'trace', like the footprints of an elephant. An elephant has four footprints, and by following the footprints, one can find the elephant. A verse has four lines, and by following the lines, one can understand the meaning. The essence of verbal Prajna is the four dharmas, namely name, sentence, word, and sound. Name explains self-nature, like calling colors, etc. Colors and other dharmas each have their own self-nature. Sentence explains differences, saying impermanence, suffering, emptiness, non-self, and other different dharmas. Word is the character, revealing the name and sentence. Sound is the sound heard by the ear. Based on the bending and changing of sound, it is said to be name, sentence, and word. Although these three have no other entity apart from sound, there is a difference between the false and the real. Nor are they the same as sound, combined to become Prajna, because it is the cause of liberation. Do not think that the words of this sutra are only spoken by the World Honored One alone, but are spoken in common by hundreds of millions of Buddhas. Next is the second supremacy, which is supreme faith. It is divided into two parts. First is the first part, explaining the inferiority of wealth giving.
Sutra: If someone uses the seven treasures filling the three thousand great thousand worlds as numerous as the sands of the Ganges River to give alms, so that all sentient beings in the three thousand great thousand worlds attain the fruit of Arhat.
Explanation: This is an example to compare and measure. Speaking of the Ganges River, the new term is 'Ganga' (殑伽河). There are many sands in the river, taking each grain of sand to represent a three thousand great thousand world. Using these countless sand-like great thousand worlds filled with seven treasures, giving alms to all sentient beings in the three thousand great thousand worlds as usual.
者。彰施廣也。以多沙界所貴七寶持以佈施大千世界六趣四生一一有情。皆悉等施。故經總說一切有情。皆得阿羅漢果者得勝果也。彼受施者一切有情發聲聞心修自利行。依舊經云得七賢四果。此直舉勝言羅漢果。顯所施中至最勝果。從此第二彰信受勝。
經。不如有人於此經中乃至起於一念凈信何況有能受持讀誦解一句者。
解曰。信心澄凈眾善之本。若常信者無已比方。但取于經一念凈信。勝前福故。何況等者。少信尚勝何況有能受持讀誦心生正解。勝無等故。受持等者。受謂領受持謂不忘。對文背本讀誦異也。如辦中邊論十法行頌云。書寫以供養。施人聽故讀。受持正開演。諷誦及思修。前八為聞后二思修。謂即三慧。此有彼四。三聞一思舉。其少解即勝前故。問沙界七寶廣施有情。彼復修行至無學果。具茲三勝何乃劣於一念信耶。答七寶是財。由住相施彼二雖廣有分別故。阿羅漢果自求解脫。是小乘故。所以劣矣。此般若教是諸佛母出生諸佛。廣大甚深勝無等者。一念信等即超彼故。若於前文不住相施及以法施無畏施等無相相應。與此凈信受持何別。而言彼劣。從此第三所說無上。于中分二。且初第一徴問所以。
經。所以者何。
解曰。所以凈信持讀勝者何也。從此第二釋勝所由
【現代漢語翻譯】 現代漢語譯本： 這是彰顯佈施的廣大。用多數沙界所珍貴的七寶來佈施給大千世界六道四生中的每一個有情（一切有情眾生）。都平等地施予。所以經中總說一切有情都能得到阿羅漢果（斷盡煩惱，證得解脫的果位），這是得到殊勝的果報。那些接受佈施的一切有情，發起聲聞心（追求自我解脫的心），修習自利的行為。依舊經上所說，能得到七賢四果（聲聞乘修行的不同階段）。這裡只舉出最殊勝的阿羅漢果，來顯示所施捨的能得到最殊勝的果報。從這裡開始，第二部分彰顯信受的殊勝。
經：不如有人於此經中，乃至起於一念凈信，何況有能受持讀誦解一句者。
解：信心澄澈清凈，是眾善的根本。如果常常有信心，那是無可比擬的。只要對於此經生起一念清凈的信心，就勝過前面的福德。何況等者，即使是少許的信心尚且勝過，更何況是能夠受持、讀誦、心中產生正確理解的人呢？勝過沒有等同的。受持等者，受是領受，持是不忘。與只是對著文字背誦經文不同。如《辯中邊論》的十法行頌所說：『書寫以供養，施人聽故讀，受持正開演，諷誦及思修。』前面八項屬於聞慧，後面兩項屬於思慧和修慧，也就是三慧。這裡有彼四項，三聞一思，舉出其中較少的，理解一句尚且勝過前面。問：用沙界七寶廣泛佈施給有情，他們又修行直至無學果（阿羅漢果），具備這三種殊勝，為什麼還不如一念凈信呢？答：七寶是財物，由於執著于相而佈施，那兩種佈施雖然廣大，但有分別心。阿羅漢果是自己求解脫，是小乘的緣故。所以不如一念凈信。這《般若經》是諸佛之母，出生諸佛，廣大甚深，殊勝無比。一念信等就超越了前面的佈施。如果前面的經文中是不住相佈施以及法施、無畏施等，與這種清凈的信心、受持有什麼區別呢？為什麼要說前面的佈施不如一念凈信呢？從這裡開始，第三部分是所說之法無上。其中分為兩部分。首先是第一部分，征問原因。
經：所以者何？
解：為什麼清凈的信心、受持讀誦勝過前面的佈施呢？從這裡開始，第二部分解釋殊勝的原因。
【English Translation】 English version: This manifests the vastness of giving. Using the seven treasures valued in numerous sand-like realms to give to each sentient being (all sentient beings) in the six realms and four forms of birth in the great thousand world. Giving equally to all. Therefore, the sutra generally says that all sentient beings can attain the Arhat fruit (the state of liberation from all afflictions, the fruit of attaining liberation), which is attaining a supreme reward. Those sentient beings who receive the giving generate the Sravaka mind (the mind seeking self-liberation) and cultivate self-benefiting practices. As the sutra says, they can attain the seven stages of the worthy and the four fruits (different stages of practice in the Sravaka vehicle). Here, only the most supreme Arhat fruit is mentioned to show that the giving can lead to the most supreme fruit. From here, the second part manifests the superiority of faith and acceptance.
Sutra: 'It is not as good as someone who, in this sutra, even generates a single thought of pure faith, let alone someone who can receive, uphold, read, recite, and understand even a single verse.'
Explanation: The mind of faith is clear and pure, the root of all good. If one constantly has faith, it is incomparable. Just having a single thought of pure faith in this sutra is superior to the previous merit. 'Let alone' means that even a little faith is superior, let alone someone who can receive, uphold, read, recite, and generate correct understanding in their mind? It is superior to having nothing comparable. 'Receive, uphold, etc.' means that 'receive' is to accept, and 'uphold' is not to forget. It is different from merely reciting the text from memory. As the Ten Dharma Practices verse in the Madhyantavibhaga-bhasya says: 'Writing for offering, giving to others to listen, hence reading, receiving, upholding, correctly expounding, chanting, and contemplating and cultivating.' The first eight belong to the wisdom of hearing, and the last two belong to the wisdom of thinking and cultivating, which are the three wisdoms. Here, there are those four, three of hearing and one of thinking, mentioning the lesser of them, understanding even a single verse is superior to the previous. Question: Using the seven treasures of sand-like realms to give extensively to sentient beings, and they cultivate until they attain the fruit of no-more-learning (Arhat fruit), possessing these three superiorities, why is it still inferior to a single thought of pure faith? Answer: The seven treasures are wealth, and because of giving with attachment to form, those two kinds of giving, although vast, have discrimination. The Arhat fruit is seeking self-liberation, which is the cause of the Small Vehicle. Therefore, it is inferior to a single thought of pure faith. This Prajna teaching is the mother of all Buddhas, giving birth to all Buddhas, vast and profound, supremely incomparable. A single thought of faith, etc., surpasses the previous giving. If the previous sutra texts are giving without attachment to form, as well as Dharma giving and fearlessness giving, etc., what is the difference between them and this pure faith and upholding? Why say that the previous giving is inferior to a single thought of pure faith? From here, the third part is that the Dharma spoken is unsurpassed. It is divided into two parts. First is the first part, questioning the reason.
Sutra: 'What is the reason for this?'
Explanation: What is the reason why pure faith, upholding, and reading are superior to the previous giving? From here, the second part explains the reason for the superiority.
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經。文字性離無文字相非法非非法。
解曰。文字性離無文字相者明能詮教。言文字者表詮。諸法無自性故。故云性離。以性離故即無相也。故凈名云。文字性離即是解脫。言非法者文字空故。非非法者離相所詮體非無故。又非法者所詮理智非有相故。非非法者是所修證不同兔角非無法故。由教及理俱離二邊故無上矣。從此第四智慧無上。于中分三。且初第一明般若空。
經。般若空故菩薩亦空。
解曰。即此文字所詮顯也。般若空故者境智空也。菩薩亦空者能行照者菩薩亦空。從此第二徴其所以。
經。何以故。
解曰。何所以故菩薩亦空。從此第三釋空所由。于中分二。且初第一菩薩因空。
經。於十地中地地皆有始生住生及以終生此三十生悉皆是空。
解曰。舉所依空顯能依空。於十地者。謂歡喜等依持生長故名為地。始生已下明十地空。於一一地皆具有三。且如初地。最初見道名為始生。于初地中具修勝行時既經久名為住生。初地將滿進求后地于最後心名為終生。即入住終以為三也。餘九例此即成三十。雖后三地無別勉勵。任運加行亦有三故。悉皆是空者總即十地別三十生。此之因位能依所依悉皆空故。從此第二明佛果空。
經。一切智智亦復
【現代漢語翻譯】 現代漢語譯本：
經：文字的自性是離於文字相的，既不是法也不是非法。
解：『文字性離無文字相』說明能詮釋教義。『言文字者表詮』，文字是用來表達詮釋的。諸法沒有自性，所以說『性離』。因為自性是離的，所以就沒有相。所以《維摩詰經》說：『文字的自性是離的，這就是解脫』。『言非法者文字空故』，因為文字是空性的。『非非法者離相所詮體非無故』，離開相所詮釋的本體並不是沒有。又，『非法者所詮理智非有相故』，非法是指所詮釋的理和智慧沒有相。『非非法者是所修證不同兔角非無法故』，非非法是指所修證的境界，不同於兔角，不是沒有根據的。由於教義和理都遠離二邊，所以是無上的。從此第四是智慧無上，其中分為三部分。首先第一部分說明般若（Prajna）的空性。
經：般若（Prajna）是空性的，所以菩薩（Bodhisattva）也是空性的。
解：這是文字所詮釋的內容。『般若（Prajna）空故者境智空也』，般若（Prajna）是空性的，所以境和智都是空性的。『菩薩（Bodhisattva）亦空者能行照者菩薩（Bodhisattva）亦空』，菩薩（Bodhisattva）也是空性的，能修行和觀照的菩薩（Bodhisattva）也是空性的。從此第二部分是徵詢原因。
經：為什麼呢？
解：為什麼菩薩（Bodhisattva）也是空性的呢？從此第三部分解釋空性的原因，其中分為兩部分。首先第一部分是菩薩（Bodhisattva）的因是空性的。
經：在十地（Ten Bhumis）中，每一地都有始生、住生以及終生，這三十生都是空性的。
解：舉出所依的空性來顯示能依的空性。『於十地者』，指歡喜地等，因為依持生長所以稱為地。『始生已下明十地空』，從始生以下說明十地的空性。在每一地都具有三種。比如初地，最初見道稱為始生，在初地中修習殊勝的行，時間長久稱為住生，初地將滿，進求后地，在最後的心念稱為終生。即入住終以為三。其餘九地依此類推，就成為三十。雖然最後三地沒有特別的勉勵，但任運加行也有三種。『悉皆是空者總即十地別三十生』，總的來說是十地，分別來說是三十生，這些因位的能依和所依都是空性的。從此第二部分說明佛果的空性。
經：一切智智也是空性的。
【English Translation】 English version:
Sutra: The nature of words is apart from the appearance of words, neither Dharma nor non-Dharma.
Explanation: 'The nature of words is apart from the appearance of words' clarifies the teaching that can explain. 'Words are used to express and explain,' words are used to express and explain. All dharmas have no self-nature, so it is said 'nature is apart.' Because the nature is apart, there is no appearance. Therefore, the Vimalakirti Sutra says: 'The nature of words is apart, which is liberation.' 'Non-Dharma means that words are empty,' because words are empty in nature. 'Non-non-Dharma means that the substance explained by being apart from appearances is not non-existent,' the substance explained apart from appearances is not non-existent. Also, 'Non-Dharma means that the wisdom explained is without appearance,' Non-Dharma refers to the reason and wisdom explained without appearance. 'Non-non-Dharma means that what is cultivated and realized is different from rabbit horns, not without basis,' Non-non-Dharma refers to the state of cultivation and realization, which is different from rabbit horns and not without basis. Because the teachings and reason are both far from the two extremes, it is supreme. From this fourth, wisdom is supreme, which is divided into three parts. First, the first part explains the emptiness of Prajna.
Sutra: Because Prajna is empty, Bodhisattva is also empty.
Explanation: This is what the words explain. 'Because Prajna is empty, both the realm and wisdom are empty,' because Prajna is empty, both the realm and wisdom are empty. 'Bodhisattva is also empty, the Bodhisattva who can practice and illuminate is also empty,' the Bodhisattva is also empty, and the Bodhisattva who can practice and contemplate is also empty. From this second part, the reason is questioned.
Sutra: Why?
Explanation: Why is Bodhisattva also empty? From this third part, the reason for emptiness is explained, which is divided into two parts. First, the first part is that the cause of Bodhisattva is empty.
Sutra: In the Ten Bhumis, each Bhumi has a beginning birth, a dwelling birth, and an ending birth. These thirty births are all empty.
Explanation: The emptiness of what is relied upon is used to show the emptiness of what can rely on. 'In the Ten Bhumis' refers to Joyful Ground (Pramudita) etc., because they rely on growth, they are called Bhumis. 'From the beginning birth onwards, the emptiness of the Ten Bhumis is explained,' from the beginning birth onwards, the emptiness of the Ten Bhumis is explained. Each Bhumi has three kinds. For example, in the first Bhumi, the first seeing of the Way is called the beginning birth, practicing superior practices in the first Bhumi for a long time is called the dwelling birth, and seeking the next Bhumi when the first Bhumi is about to be completed is called the ending birth in the last thought. That is, entering, dwelling, and ending are considered as three. The remaining nine Bhumis are similar, and there are thirty. Although there is no special encouragement in the last three Bhumis, there are also three kinds of effortless practices. 'All are empty, which means that the ten Bhumis are thirty births separately,' in general, there are ten Bhumis, and separately, there are thirty births. These causes of what can rely on and what is relied upon are all empty. From this second part, the emptiness of the Buddha fruit is explained.
Sutra: All-knowing wisdom is also empty.
皆空。
解曰。一切智智者謂佛所有本后二智。不唯文字及以所詮並菩薩空。乃至佛果諸相永寂亦復皆空。上來別解三般若中皆通因果。如文釋竟。大文第二總明般若。于中分三。一總標境智。二別釋境智。三總結皆如。且初第一總標境智。
經。大王若菩薩見境見智見說見受即非聖見是愚夫見。
解曰。此文通明聖凡二也。為前別明三種般若令諸菩薩如是證修。境智雖同猶迷悟別故。此下凡聖對明。然諸菩薩所見境者即是實相。言見智者即是觀照。見說受者即是文字。謂於前二以無相心常證修說。不壞於相得無住者真是菩薩。若心取相所見境者即是六塵。言見智者妄分別智。見說受者著相說受。迷性取相愚夫見也。問凡境智說與諸菩薩境智說三體為同異。答住相故非同。照解故非異。故無定矣。從此第二別明境智。于中為三。一明凡境智。二明聖境智。三別明說聽。初凡境智于中分三。一總標果報。二釋三界業。三結業果空。且初第一總標果報。
經。有情果報三界虛妄。
解曰。下明三界分段生死。言有情者有情世間。言果報者六趣業果。言三界者外器世間。言虛妄者此二因果皆不實也。如不增不減經云。清凈法身為諸煩惱之所漂動往來生死名為眾生。明諸有情本性清凈。謂因無
【現代漢語翻譯】 皆空。
解曰。一切智智者謂佛所有本后二智（一切智智指的是佛所具有的根本智和后得智）。不唯文字及以所詮並菩薩空（不僅僅是文字以及文字所詮釋的意義和菩薩是空性的），乃至佛果諸相永寂亦復皆空（乃至佛果的種種相狀永遠寂滅也是空性的）。上來別解三般若中皆通因果（以上分別解釋三種般若都貫通因果），如文釋竟（如經文解釋完畢）。大文第二總明般若（第二大段總的說明般若），于中分三（其中分為三部分）。一總標境智（第一部分總的標示境和智），二別釋境智（第二部分分別解釋境和智），三總結皆如（第三部分總結一切如如）。且初第一總標境智（首先是第一部分總的標示境和智）。
經。大王若菩薩見境見智見說見受即非聖見是愚夫見（大王，如果菩薩所見是境、是智、是說、是受，那就不是聖者的見解，而是凡夫的見解）。
解曰。此文通明聖凡二也（這段經文總的說明了聖人和凡夫的兩種見解）。為前別明三種般若令諸菩薩如是證修（爲了前面分別說明三種般若，讓菩薩們如此證悟和修習），境智雖同猶迷悟別故（境和智雖然相同，但迷和悟卻有區別）。此下凡聖對明（下面將凡夫和聖人進行對比說明）。然諸菩薩所見境者即是實相（然而菩薩所見的境就是實相），言見智者即是觀照（所說的見智就是觀照）。見說受者即是文字（見說受就是文字），謂於前二以無相心常證修說（對於前面的實相和觀照，以無相的心經常證悟、修習和宣說），不壞於相得無住者真是菩薩（不執著于相，獲得無住的才是真正的菩薩）。若心取相所見境者即是六塵（如果心執著于相，所見的境就是六塵），言見智者妄分別智（所說的見智就是虛妄分別的智慧）。見說受者著相說受（見說受就是執著于相的宣說和領受），迷性取相愚夫見也（迷惑本性而執著于相，是凡夫的見解）。問凡境智說與諸菩薩境智說三體為同異（問：凡夫的境智說和菩薩的境智說，這三者的本體是相同還是不同？）。答住相故非同（答：因為凡夫執著于相，所以不同），照解故非異（因為菩薩以觀照來理解，所以沒有不同）。故無定矣（所以沒有定論）。從此第二別明境智（從這裡開始第二部分，分別說明境和智）。于中為三（其中分為三部分）。一明凡境智（第一部分說明凡夫的境和智），二明聖境智（第二部分說明聖人的境和智），三別明說聽（第三部分分別說明宣說和聽聞）。初凡境智于中分三（首先是凡夫的境和智，其中分為三部分）。一總標果報（第一部分總的標示果報），二釋三界業（第二部分解釋三界的業），三結業果空（第三部分總結業和果是空性的）。且初第一總標果報（首先是第一部分總的標示果報）。
經。有情果報三界虛妄（有情眾生的果報和三界都是虛妄的）。
解曰。下明三界分段生死（下面說明三界的分段生死）。言有情者有情世間（所說的有情指的是有情世間）。言果報者六趣業果（所說的果報指的是六道的業果）。言三界者外器世間（所說的三界指的是外在的器世間）。言虛妄者此二因果皆不實也（所說的虛妄指的是這兩種因果都不是真實的）。如不增不減經云（如《不增不減經》所說），清凈法身為諸煩惱之所漂動往來生死名為眾生（清凈的法身被各種煩惱所漂動，往來於生死之中，就叫做眾生）。明諸有情本性清凈（說明所有有情的本性都是清凈的）。謂因無
【English Translation】 All is empty.
Explanation: 'All-knowing wisdom' refers to the two wisdoms, fundamental and subsequent, possessed by the Buddha. Not only are words and their meanings, as well as Bodhisattvas, empty, but even the various aspects of Buddhahood in eternal stillness are also empty. The above separate explanations of the three Prajnas all connect cause and effect, as explained in the text. The second major section generally clarifies Prajna, divided into three parts: 1. Generally indicating the realm and wisdom; 2. Separately explaining the realm and wisdom; 3. Concluding that all is 'as it is'. Let's begin with the first part, generally indicating the realm and wisdom.
Sutra: 'Great King, if a Bodhisattva sees a realm, sees wisdom, sees speaking, sees receiving, that is not a holy view but a view of a foolish person.'
Explanation: This passage generally clarifies the two aspects of the holy and the mundane. It is for the purpose of separately clarifying the three Prajnas mentioned earlier, so that Bodhisattvas can realize and cultivate accordingly. Although the realm and wisdom are the same, there is still a difference between delusion and enlightenment. Therefore, the following contrasts the mundane and the holy. However, the realm seen by Bodhisattvas is the 'true reality'. 'Seeing wisdom' means 'contemplation'. 'Seeing speaking and receiving' means 'words'. It means constantly realizing, cultivating, and speaking about the former two with a 'non-attached mind'. Those who do not destroy the characteristics and attain 'non-abiding' are truly Bodhisattvas. If the mind grasps onto characteristics, the realm seen is the 'six sense objects'. 'Seeing wisdom' means 'delusional discriminating wisdom'. 'Seeing speaking and receiving' means 'speaking and receiving with attachment to characteristics'. Being deluded about one's nature and grasping onto characteristics is the view of a foolish person. Question: Are the three entities of the mundane realm, wisdom, and speaking the same or different from those of the Bodhisattvas? Answer: They are not the same because of attachment to characteristics. They are not different because of illumination and understanding. Therefore, there is no fixed conclusion. From here begins the second part, separately clarifying the realm and wisdom, divided into three parts: 1. Clarifying the mundane realm and wisdom; 2. Clarifying the holy realm and wisdom; 3. Separately clarifying speaking and listening. First, the mundane realm and wisdom, divided into three parts: 1. Generally indicating the karmic retribution; 2. Explaining the karma of the three realms; 3. Concluding that karmic retribution is empty. Let's begin with the first part, generally indicating the karmic retribution.
Sutra: 'The karmic retribution of sentient beings and the three realms are illusory.'
Explanation: The following clarifies the segmented birth and death within the three realms. 'Sentient beings' refers to the 'sentient world'. 'Karmic retribution' refers to the 'karmic results of the six realms'. 'Three realms' refers to the 'external world'. 'Illusory' means that these two, cause and effect, are not real. As the 'Unincreasing, Undiminishing Sutra' says, 'The pure Dharmakaya, being tossed about by various afflictions, going back and forth in birth and death, is called sentient beings.' This clarifies that the inherent nature of all sentient beings is pure. It means that because of no...
明業所漂動。長眠三界流轉六趣往來生死。
猶如伎兒種種變現。皆虛妄故。從此第二釋三界業。于中分三。且初第一明欲界業。
經。欲界分別所造諸業。
解曰。言欲界者食慾二貪所屬之界。謂四趣全天趣一分及所依處皆名欲界。言分別者。欲界有情諸識散動。身異想異種種苦樂起妄分別。言所造者謂身口意妄想造作。言諸業者業體是思福非福行如前解矣。從此第二明色界業。
經。色四靜慮定所作業。
解曰。色謂色界。四靜慮地如前已解。所言定者心一境性。所作業者略有三類。一者尋伺。謂初靜慮有尋有伺。若中間禪無尋唯伺。上三靜慮無尋無伺。與此三種相應凈定即不動行能生彼故。從此第三明無色界業。
經。無色四空定所起業。
解曰。無色二字如前已解。言四空者。一空無邊處。二識無邊處。三無所有處。四非想非非想處。定義如前。唯無尋伺有勝凈定之所起業。如俱舍云。修如行時思無邊空離第四禪生立空無邊處。依此分近諸無間道厭下有漏。粗苦障三隨一行相。諸解脫道欣空根本。靜妙離三隨一行相。得生彼四蘊成身。依命根眾同分壽二萬劫。識等三處準此應知。壽四萬劫六八萬劫定漸勝故。從此第三結業果空于中分二。且初第一明業果空。
【現代漢語翻譯】 現代漢語譯本：由明顯的業力所驅動。眾生長久沉眠於三界之中，在六道中流轉，往來於生死之間。
這就像是藝人所做的各種變化和顯現，一切都是虛妄不實的。接下來第二部分解釋三界的業，其中分為三個部分。首先是第一部分，闡明欲界的業。
經文：欲界眾生分別所造的各種業。
解釋：所說的『欲界』，是指被食慾和二種貪慾所支配的界。包括四惡趣全部，以及天道的一部分，以及這些眾生所居住的地方，都叫做欲界。所說的『分別』，是指欲界的有情眾生，他們的意識散亂動搖，身心感受不同，種種苦樂生起虛妄的分別。所說的『所造』，是指通過身、口、意，以虛妄的念頭所造作的行為。所說的『諸業』，業的本體是思，包括福業、非福業等行為，如前文所解釋的。接下來第二部分，闡明**界的業。
經文：**界四靜慮禪定所造作的業。
解釋：，指的是界。四靜慮，如前文已經解釋過。所說的『定』，是指心專注于單一的境界。所造作的業，大致有三種：第一種是尋和伺，也就是初禪有尋有伺，如果是在中間禪，就沒有尋只有伺，而在上面的三禪，既沒有尋也沒有伺。與這三種狀態相應的清凈禪定，就是不動的行為，能夠使眾生往生到界。接下來第三部分，闡明無界的業。
經文：無**界四空定所生起的業。
解釋：『無色』這兩個字，如前文已經解釋過。所說的『四空』，一是空無邊處（Ākāśānantyāyatana），二是識無邊處（Vijñānānantyāyatana），三是無所有處（Ākiñcanyāyatana），四是非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。『定』的定義如前文所述。只有沒有尋和伺，具有殊勝清凈的禪定才能生起無**界的業。正如《俱舍論》（Abhidharmakośa）所說：當修行者修習這種行法時，思惟無邊虛空，遠離第四禪，便會往生到空無邊處。依靠這種修行，逐漸遠離地獄的有漏之法，以及粗糙、痛苦和障礙這三種隨順的行相。通過各種解脫之道，欣求空無邊處這種根本的禪定，因為它寂靜、微妙，遠離了粗糙、痛苦和障礙這三種隨順的行相，從而得以往生到那裡，形成由四蘊組成的身體。依靠命根、眾同分，壽命長達兩萬劫。識無邊處等其他三處，可以參照空無邊處來理解。它們的壽命分別是四萬劫和六萬八千劫，因為禪定逐漸殊勝的緣故。接下來第三部分，總結業果的空性，其中分為兩個部分。首先是第一部分，闡明業果的空性。
【English Translation】 English version: Driven by manifest karma. Sentient beings are long asleep in the Three Realms, transmigrating through the Six Realms, going back and forth between birth and death.
It is like the various transformations and manifestations performed by entertainers, all of which are illusory and unreal. Next, the second section explains the karma of the Three Realms, which is divided into three parts. First is the first part, elucidating the karma of the Desire Realm (Kāmadhātu).
Sutra: The various karmas created by the discriminations of beings in the Desire Realm.
Explanation: The 'Desire Realm' refers to the realm dominated by the desires for food and the two kinds of greed. It includes all of the Four Evil Realms, a portion of the Heavenly Realm, and the places where these beings reside, all of which are called the Desire Realm. The term 'discriminations' refers to the sentient beings in the Desire Realm whose consciousness is scattered and agitated, whose bodies and minds experience different sensations, and who give rise to false discriminations based on various sufferings and pleasures. The term 'created' refers to the actions created through body, speech, and mind, with false thoughts. The term 'various karmas' refers to the essence of karma, which is thought, including meritorious and non-meritorious actions, as explained earlier. Next, the second section elucidates the karma of the Form Realm (Rūpadhātu).
Sutra: The karma created by the Four Dhyānas (Jhānas) of the Form Realm.
Explanation: 'Form' refers to the Form Realm. The Four Dhyānas have been explained earlier. The term 'Dhyāna' refers to the mind being focused on a single object. The karma created is roughly of three types: The first is 'seeking' (vitarka) and 'investigation' (vicāra), that is, the First Dhyāna has both seeking and investigation; if it is the Intermediate Dhyāna, there is no seeking but only investigation; and in the upper three Dhyānas, there is neither seeking nor investigation. The pure Dhyāna corresponding to these three states is the unmoving action that can cause beings to be reborn in the Form Realm. Next, the third section elucidates the karma of the Formless Realm (Arūpadhātu).
Sutra: The karma arising from the Four Formless Dhyānas.
Explanation: The words 'Formless' have been explained earlier. The 'Four Formless Realms' are: first, the Realm of Infinite Space (Ākāśānantyāyatana); second, the Realm of Infinite Consciousness (Vijñānānantyāyatana); third, the Realm of No-thingness (Ākiñcanyāyatana); and fourth, the Realm of Neither Perception nor Non-perception (Naivasaṃjñānāsaṃjñāyatana). The definition of 'Dhyāna' is as described earlier. Only the absence of seeking and investigation, along with the superior and pure Dhyāna, can give rise to the karma of the Formless Realm. As the Abhidharmakośa says: When a practitioner cultivates in this way, contemplating infinite space, and departing from the Fourth Dhyāna, they will be reborn in the Realm of Infinite Space. Relying on this practice, they gradually distance themselves from the defiled dharmas of the lower realms, as well as the three aspects of coarseness, suffering, and obstruction. Through various paths of liberation, they rejoice in the fundamental Dhyāna of the Realm of Infinite Space, because it is tranquil, subtle, and free from the three aspects of coarseness, suffering, and obstruction, thereby being reborn there, forming a body composed of the Four Skandhas. Relying on the life force and commonality of beings, their lifespan is twenty thousand kalpas. The other three realms, such as the Realm of Infinite Consciousness, can be understood by referring to the Realm of Infinite Space. Their lifespans are forty thousand kalpas and sixty-eight thousand kalpas, respectively, because the Dhyāna gradually becomes more superior. Next, the third section concludes with the emptiness of karmic results, which is divided into two parts. First is the first part, elucidating the emptiness of karmic results.
經。三有業果一切皆空。
解曰。言三有者欲有色有無色有也。言業果者。業謂有漏善不善業及煩惱障緣助力故。果謂所感諸趣異熟身命短長隨因緣力有定齊限分段果故。一切皆空者。彼無自性皆空無也。從此第二結無明空。
經。三界根本無明亦空。
解曰。根本無明者如唯識云。第七識俱恒行無明雖恒相續非能發業。第六識俱迷理起者唯取能發福等諸行。緣生之首為根本矣。如起信說。無明有二。一者根本二者枝末。枝末細相謂業轉現。依此現識起事識等。即楞伽云。境界風所動七識波浪轉。平相引發受分段生即枝末也。言根本者。不如實知真如法一故。不覺心起而有其念。念無自相不離本覺。猶如迷人依方故迷。若離於方則無有迷。眾生亦爾。依覺故迷。若離覺性則無不覺。此根本也。言亦空者。豈唯業果無自性空。即彼所依根本無明無自性故而亦空矣。從此第二明聖境智。于中分三。且初第一明變易空。
經。聖位諸地無漏生滅於三界中余無明習變易果報亦復皆空。
解曰。言聖位者此明得人非凡得也。言諸地者依舊經云。三地九生滅。言三地者八九十地。地地皆有始住終生九生滅也。又四卷楞伽云。菩薩摩訶薩得無生法忍住第八地。轉舍心等得意生身。又第四云。大慧
【現代漢語翻譯】 現代漢語譯本：
經：三有（欲有、色有、無色有）的業果一切皆空。 解：所謂『三有』，指的是欲有、色有、無色有。所謂『業果』，『業』指的是有漏的善業、不善業以及煩惱障的因緣助力。『果』指的是所感得的諸趣（六道）的異熟果報，身命的長短隨著因緣的力量有其一定的期限和分段。『一切皆空』指的是，這些都沒有自性，都是空無的。這是第二段，總結無明也是空。 經：三界（欲界、色界、無色界）的根本——無明，也是空。 解：所謂『根本無明』，如《唯識論》所說，與第七識俱生的恒行無明，雖然恒常相續，但不能引發業力。與第六識俱生的迷理而起的無明，只是選取能引發福等諸行的部分。作為緣起之首，是為根本。如《起信論》所說，無明有二種，一是根本無明，二是枝末無明。枝末無明是細微的現象，指的是業的流轉和顯現。依此現識而生起事識等。即如《楞伽經》所說：『境界風所動，七識波浪轉，平相引發受，分段生』，這就是枝末無明。所謂『根本無明』，是因為不如實地了知真如法一的緣故，不覺之心生起而有了念頭。念頭沒有自相，不離本覺。猶如迷路的人因為依靠方向而迷路，如果離開了方向，就沒有迷路。眾生也是這樣，因為依靠覺性而迷惑，如果離開了覺性，就沒有不覺。這就是根本無明。所謂『亦空』，難道僅僅是業果沒有自性是空嗎？就是它所依的根本無明，因為沒有自性，所以也是空。這是第二部分，闡明聖境智，其中分為三部分。首先第一部分，闡明變易空。 經：聖位的諸地（菩薩所證的果位）的無漏生滅，在三界中剩餘的無明習氣所導致的變易果報，也都是空。 解：所謂『聖位』，說明這是得道之人，不是凡夫。所謂『諸地』，依舊經所說，三地有九種生滅。所謂『三地』，指的是八地、九地、十地。每一地都有始住終生的九種生滅。又如四卷本《楞伽經》所說，菩薩摩訶薩得到無生法忍，安住于第八地，轉舍心等，得到意生身。又如第四卷所說，大慧（菩薩名）
【English Translation】 English version:
Sutra: The karmic results of the three realms of existence (the realm of desire, the realm of form, and the formless realm) are all empty. Explanation: The 'three realms of existence' refer to the realm of desire (Kāmadhātu), the realm of form (Rūpadhātu), and the formless realm (Arūpadhātu). The 'karmic results' refer to 'karma', which means the wholesome and unwholesome deeds with outflows (āsrava) and the causal support of afflictive obstructions. 'Results' refer to the ripened retribution (vipāka) of the various destinies (gati) experienced, where the length of life is determined by the power of conditions, having definite limits and segmented results. 'All are empty' means that they have no inherent nature and are all empty and non-existent. This is the second section, concluding that ignorance (avidyā) is also empty. Sutra: The root of the three realms (the realm of desire, the realm of form, and the formless realm) – ignorance – is also empty. Explanation: 'Root ignorance' is as described in the Yogācārabhūmi-śāstra: the constantly accompanying ignorance that arises with the seventh consciousness (manas), although constantly continuous, cannot initiate karma. The ignorance that arises with the sixth consciousness (manovijñāna) due to delusion only selects those actions that can initiate merit and other deeds. Being the head of conditioned arising, it is the root. As stated in the Awakening of Faith in the Mahayana: ignorance has two types, one is root ignorance, and the other is branch ignorance. Branch ignorance refers to subtle phenomena, referring to the transformation and manifestation of karma. Based on this manifested consciousness, the object-cognizing consciousness and others arise. As the Laṅkāvatāra Sūtra says: 'Moved by the wind of objects, the waves of the seven consciousnesses turn, the even aspect gives rise to reception, segmented birth occurs', this is branch ignorance. 'Root ignorance' is because one does not truly know the oneness of Suchness (tathatā), and thus the mind arises without awareness and thoughts occur. Thoughts have no self-nature and are inseparable from original awareness. It is like a lost person getting lost because of relying on direction; if one leaves direction, there is no getting lost. Sentient beings are also like this, getting lost because of relying on awareness; if one leaves the nature of awareness, there is no non-awareness. This is root ignorance. 'Also empty' means, is it only that karmic results have no self-nature and are empty? Even the root ignorance on which they rely is also empty because it has no self-nature. This is the second part, explaining the wisdom of the holy realm, which is divided into three parts. First, the first part explains the emptiness of transformation. Sutra: The outflows-free arising and ceasing of the stages of the holy position (the stages attained by Bodhisattvas), and the transformation retribution resulting from the remaining habits of ignorance in the three realms, are all empty. Explanation: 'Holy position' indicates that this refers to those who have attained enlightenment, not ordinary beings. 'Stages' refers to the nine arisings and ceasings in the three stages, as mentioned in the sutra. 'Three stages' refers to the eighth, ninth, and tenth stages (bhūmi). Each stage has nine arisings and ceasings from beginning to end. Furthermore, as the four-fascicle Laṅkāvatāra Sūtra says, the Bodhisattva-Mahāsattva attains the forbearance of non-arising of phenomena and abides in the eighth stage, transforming and relinquishing the mind, etc., and attains the mind-made body. Also, as the fourth fascicle says, Mahamati (a Bodhisattva's name)
聲聞辟支佛未證法無我。未得離不思議變易生故。又夫人經云。一者阿羅漢二者獨覺三者已得自在菩薩受變易身。言自在者即是八地于相及土得自在也。又楞伽第三云。有三種意生身。所謂三昧樂正受意生身。覺法自性性意生身。種類俱生無行作意生身。屬十地者。初至七地得初身矣。其第八地得第二身。九至十地得第三也。由此言者。直往菩薩三文皆同。聲聞獨覺兩經皆說。二乘無學回心向地前亦得受變易身況諸菩薩發地者矣。言無漏者此明因也。漏謂煩惱起過無窮。此智無彼故云無漏。言生滅者。雖根本智自體生滅。證不生故非變易因。此唯后得緣生滅法有分別故。為變易因故。唯識云。謂諸無漏有分別業為此因故。於三界中余無明習者此為緣也。障有二種。得變易者無煩惱故唯所知障。是三界中煩惱之餘故。所知障即無明。夫人經云無明住地。慈恩譯云。無明習地從無始來由無明故數熏習也。唯識第八云。由所知障緣助勢力故為緣也。無漏為因所知障為緣故感殊勝細異熟果。言變易者此列名也。變是改義易是轉義。改轉身命名變易也。此有三名。唯識論云。由悲願力改轉身命無定齊限故名變易。或名意成身。由悲願力意願成故。亦名變化身。由無漏力轉令異本如變化故。言果報者。謂諸菩薩依欲色身隨諸界地令
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）尚未證得法無我（Dharma-nairātmya）。因為他們沒有獲得脫離不可思議的變易生（parināma-maraṇa）的境界。此外，《夫人經》中說：『第一是阿羅漢（Arhat，斷盡煩惱的聖者），第二是獨覺（Pratyekabuddha），第三是已得自在的菩薩（Bodhisattva）接受變易身（parināma-kāya）。』所說的『自在』，就是八地菩薩（Aṣṭamī-bhūmi）在相（lakṣaṇa）和佛土（Buddhakṣetra）上得到自在。此外，《楞伽經》（Laṅkāvatāra Sūtra）第三卷說：『有三種意生身（manomaya-kāya）。』所謂三昧樂正受意生身（samādhi-sukha-saṃjñā-manomaya-kāya），覺法自性性意生身（dharmasvabhāva-prakṛti-manomaya-kāya），種類俱生無行作意生身（jāti-sahaja-nirvyūha-kriyā-manomaya-kāya）。屬於十地菩薩（Daśa-bhūmi）的境界。初地到七地菩薩得到第一種意生身。第八地菩薩得到第二種意生身。第九地到十地菩薩得到第三種意生身。』由此來說，直往菩薩（adhikrāntagāmin）的三種意生身都是相同的。《聲聞經》和《獨覺經》兩部經都說到，二乘（Śrāvakayāna and Pratyekabuddhayāna）的無學（aśaikṣa）聖者回心向大乘（Mahāyāna），在地前（bhūmi-pūrva）也能接受變易身，更何況是發心的菩薩呢？ 所說的『無漏』（anāsrava），這裡說明的是因（hetu）。漏（āsrava）指的是煩惱（kleśa）生起，過患無窮。這種智慧沒有這些過患，所以稱為『無漏』。所說的『生滅』（utpāda-vyaya），雖然根本智（mūla-jñāna）的自體有生滅，但因為證悟了不生不滅的境界，所以不是變易生（parināma-maraṇa）的原因。這只是后得智（pṛṣṭhalabdha-jñāna）緣于生滅法（utpāda-vyaya-dharma）而有分別。因為是變易生（parināma-maraṇa）的原因，所以，《唯識論》（Vijñāptimātratā-siddhi）中說：『所謂的諸無漏有分別業（anāsrava-savikalpa-karma），是變易生的原因。』在三界（trayo dhātava）中，剩餘的無明習氣（avidyā-vāsanā）是變易生的緣（pratyaya）。 障礙（āvaraṇa）有兩種。得到變易身（parināma-kāya）的菩薩沒有煩惱障（kleśāvaraṇa），只有所知障（jñeyāvaraṇa）。這是三界（trayo dhātava）中煩惱（kleśa）的殘餘。所知障（jñeyāvaraṇa）就是無明（avidyā）。《夫人經》中說無明住地（avidyā-sthiti）。慈恩（Cien，玄奘法師的弟子窺基大師）翻譯為：『無明習地（avidyā-vāsanā-bhūmi）從無始以來，由於無明（avidyā）的緣故，不斷地熏習。』《唯識論》（Vijñāptimātratā-siddhi）第八卷說：『由所知障（jñeyāvaraṇa）的緣助勢力，作為變易生的緣。』無漏（anāsrava）是因（hetu），所知障（jñeyāvaraṇa）是緣（pratyaya），因此感得殊勝細微的異熟果（vipāka-phala）。所說的『變易』（parināma），這裡是列出名稱。變是改變的意思，易是轉變的意思。改變轉變自身，命名為變易。這有三個名稱。《唯識論》（Vijñāptimātratā-siddhi）中說：『由於悲願力（karuṇā-praṇidhāna-bala）改變自身壽命，沒有一定的期限，所以名為變易。』或者名為意成身（manomaya-kāya）。由於悲願力（karuṇā-praṇidhāna-bala）意願成就的緣故。也名為變化身（nirmāṇa-kāya）。由於無漏力（anāsrava-bala）轉變令其異於原本，如變化一般。所說的『果報』（phalavipāka），是指諸菩薩（Bodhisattva）依欲界身（kāma-dhātu-kāya）和色界身（rūpa-dhātu-kāya），隨諸界地（dhātu-bhūmi）令。
【English Translation】 English version Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) have not yet realized Dharma-nairātmya (selflessness of phenomena). This is because they have not attained liberation from inconceivable parināma-maraṇa (birth and death due to transformation). Furthermore, the Śrīmālādevī Siṃhanāda Sūtra states: 'First, Arhats (worthy ones); second, Pratyekabuddhas; third, Bodhisattvas who have attained mastery receive the parināma-kāya (body of transformation).' The 'mastery' referred to is that the Bodhisattvas of the Aṣṭamī-bhūmi (eighth ground) attain mastery over lakṣaṇa (characteristics) and Buddhakṣetra (Buddha-fields). Moreover, the third chapter of the Laṅkāvatāra Sūtra states: 'There are three types of manomaya-kāya (mind-made bodies).' These are the samādhi-sukha-saṃjñā-manomaya-kāya (mind-made body of the bliss of meditative absorption), the dharmasvabhāva-prakṛti-manomaya-kāya (mind-made body of the nature of the self-nature of dharmas), and the jāti-sahaja-nirvyūha-kriyā-manomaya-kāya (mind-made body of spontaneous, unmanifested action). These belong to the Daśa-bhūmi (ten grounds) of Bodhisattvas. Bodhisattvas from the first to the seventh ground attain the first type of mind-made body. Bodhisattvas on the eighth ground attain the second type. Bodhisattvas from the ninth to the tenth ground attain the third type. Therefore, all three types of mind-made bodies are the same for adhikarāntagāmin (Bodhisattvas who go directly). Both the Śrāvakayāna (vehicle of hearers) and Pratyekabuddhayāna (vehicle of solitary realizers) scriptures state that aśaikṣa (those beyond learning) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who turn their minds towards Mahāyāna (Great Vehicle) can also receive the parināma-kāya (body of transformation) before reaching the grounds, let alone Bodhisattvas who have generated the aspiration for enlightenment? The term 'anāsrava' (without outflows) here explains the hetu (cause). Āsrava (outflows) refers to the arising of kleśa (afflictions), which leads to endless faults. This wisdom is free from these faults, hence it is called 'anāsrava' (without outflows). The term 'utpāda-vyaya' (arising and ceasing), although the very nature of mūla-jñāna (fundamental wisdom) has arising and ceasing, it is not the cause of parināma-maraṇa (birth and death due to transformation) because it has realized the state of non-arising and non-ceasing. This is only because pṛṣṭhalabdha-jñāna (wisdom attained afterwards) discriminates based on utpāda-vyaya-dharma (phenomena of arising and ceasing). Because it is the cause of parināma-maraṇa (birth and death due to transformation), the Vijñāptimātratā-siddhi (Treatise on the Establishment of Consciousness-Only) states: 'The so-called anāsrava-savikalpa-karma (undefiled, conceptual actions) are the cause of parināma-maraṇa (birth and death due to transformation).' In the trayo dhātava (three realms), the remaining avidyā-vāsanā (habitual tendencies of ignorance) are the pratyaya (condition) for parināma-maraṇa (birth and death due to transformation). There are two types of āvaraṇa (obscurations). Bodhisattvas who have attained the parināma-kāya (body of transformation) do not have kleśāvaraṇa (afflictive obscurations), but only jñeyāvaraṇa (cognitive obscurations). This is the residue of kleśa (afflictions) in the trayo dhātava (three realms). Jñeyāvaraṇa (cognitive obscurations) is avidyā (ignorance). The Śrīmālādevī Siṃhanāda Sūtra states avidyā-sthiti (abode of ignorance). Cien (Kuiji, a disciple of Xuanzang) translates it as: 'avidyā-vāsanā-bhūmi (ground of habitual tendencies of ignorance) from beginningless time, due to avidyā (ignorance), is constantly habituated.' The eighth volume of the Vijñāptimātratā-siddhi (Treatise on the Establishment of Consciousness-Only) states: 'Due to the assisting power of jñeyāvaraṇa (cognitive obscurations), it serves as the condition for parināma-maraṇa (birth and death due to transformation).' Anāsrava (without outflows) is the hetu (cause), and jñeyāvaraṇa (cognitive obscurations) is the pratyaya (condition), thus resulting in the vipāka-phala (result of maturation) that is subtle and excellent. The term 'parināma' (transformation) here lists the name. 'Parināma' means change, and 'parināma' means transformation. Changing and transforming oneself is named parināma (transformation). There are three names for this. The Vijñāptimātratā-siddhi (Treatise on the Establishment of Consciousness-Only) states: 'Due to the karuṇā-praṇidhāna-bala (power of compassion and vows), one changes one's own lifespan without a fixed limit, hence it is called parināma (transformation).' Or it is called manomaya-kāya (mind-made body). This is because the intention is fulfilled due to the karuṇā-praṇidhāna-bala (power of compassion and vows). It is also called nirmāṇa-kāya (emanation body). Due to the anāsrava-bala (power of non-outflows), it transforms and makes it different from the original, like an emanation. The term 'phalavipāka' (result of maturation) refers to Bodhisattvas who rely on the kāma-dhātu-kāya (body of the desire realm) and the rūpa-dhātu-kāya (body of the form realm), according to the dhātu-bhūmi (realms and grounds).
彼改轉。細妙光潔異熟無記五蘊性故。唯自類身及復勝位菩薩等境非劣境故。故何用資感有漏果。為自證菩提利樂他故。謂菩薩等已永斷伏煩惱障故無容復受。當分段身恐廢長時修菩薩行。遂以無漏勝定願力如延壽法資現身因令彼長時與果不絕。數數如是定願力助乃至證得無上菩提。彼復何須所知障助。既未圓證無相大悲。不執菩提有情實有。無由發起猛利悲願。又所知障障大菩提。為永斷除留身住故。又楞伽云。隨所憶念本願境界。為成熟眾生得自覺聖智。由如是等故資感也。以此而論。變易生死性是有漏異熟果攝。于無漏業是增上果。若有聖教說為無漏出三界者。隨助因說。如佛地說。有妙凈土出過三界。十地菩薩當生其中。準此悉矣。亦復皆空者。豈準分段無自性空。此無自性亦復空故。從此第二明等覺空。
經。等覺菩薩得金剛定二死因果空一切智亦空。
解曰。等覺菩薩者於十地后等覺位也。得金剛定者最後勝定也。二死因果空者。謂此菩薩由有所治分段變易二種生死微細障也。如何此位有分段耶。由煩惱種。是彼因故。又由無漏延分段蘊為變易故。又本無明從本向末。是彼因故。一切智者能斷智也。彼能所斷皆無自性故云亦空。從此第三明果德空。
經。佛無上覺種智圓滿擇非擇滅真
【現代漢語翻譯】 現代漢語譯本 彼改轉。因為細妙光潔的異熟無記五蘊的性質的緣故。唯有自類身以及勝位的菩薩等才是其境界，不是低劣的境界的緣故。所以何必憑藉有漏的資助來感受有漏的果報呢？爲了自證菩提和利益安樂他人的緣故。因為菩薩等已經永遠斷除或降伏了煩惱障，所以不可能再受（有漏果報）。如果受分段身，恐怕會耽誤長時間的修菩薩行。於是以無漏的殊勝禪定和願力，像延長壽命的方法一樣，資助現有的身體，使它長時間地與果報不絕。多次這樣以禪定和願力幫助，乃至證得無上菩提。他們又何須所知障的幫助呢？既然還沒有圓滿證得無相大悲，不執著菩提和有情是真實存在的，就沒有辦法發起猛利的悲願。而且所知障會障礙大菩提，爲了永遠斷除它而留住身體的緣故。又《楞伽經》說，『隨所憶念本願境界，為成熟眾生得自覺聖智。』因為這些緣故而資助感受（果報）。 以此而論，變易生死的性質是有漏異熟果所攝。對於無漏業來說，是增上果。如果有聖教說它是無漏的，超出三界的，那是隨順助因而說的。如《佛地經》說，有妙凈土超出三界，十地菩薩應當往生其中。參照這個就都明白了。『亦復皆空』，難道是參照分段無自性空嗎？這個無自性也是空的緣故。從此第二段說明等覺空。 經：等覺菩薩得金剛定二死因果空一切智亦空。 解曰：等覺菩薩（Dengjue Bodhisattva）指的是十地（Ten Bhumis）之後的等覺位。得金剛定（Vajra Samadhi）指的是最後的殊勝禪定。二死因果空指的是，這位菩薩由於有所對治，分段生死（Samsara）和變易生死（Changeable Death）兩種生死的微細障礙也空了。如何在這個位次還有分段生死呢？因為煩惱種（Klesha seeds）是它的因。又因為用無漏業延長分段蘊，作為變易生死的緣故。又因為本無明（Original Ignorance）從本向末，是它的因的緣故。一切智（Sarvajna）指的是能斷除（煩惱）的智慧。它所能斷除的和所斷除的都沒有自性，所以說『亦空』。從此第三段說明果德空。 經：佛無上覺種智圓滿擇非擇滅真
【English Translation】 English version They change and transform. Because of the nature of the subtle, pure, and undefiled Vipaka (result of actions) and indeterminate five skandhas (aggregates). Only beings of the same kind, as well as Bodhisattvas (Enlightenment Beings) of superior status, are their objects; not inferior beings. Therefore, why rely on defiled support to experience defiled results? It is for the sake of self-realization of Bodhi (Enlightenment) and benefiting and bringing happiness to others. Because Bodhisattvas have already permanently severed or subdued the Klesha-avarana (afflictive obscurations), it is impossible for them to receive (defiled results) again. If they were to receive the Skt. Pariccheda-marana (Segmented Body), it would be feared that it would delay the long-term practice of the Bodhisattva path. Therefore, with the power of undefiled, supreme Samadhi (meditative absorption) and vows, like the method of prolonging life, they support the existing body, causing it to continuously produce results for a long time. Repeatedly, they are aided by the power of Samadhi and vows, until they attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). What need do they have for the aid of Jnana-avarana (cognitive obscurations)? Since they have not yet fully realized the Asanga-mahakaruṇa (unconditioned great compassion), and do not cling to Bodhi and sentient beings as truly existing, there is no way to arouse fierce vows of compassion. Moreover, Jnana-avarana obstructs Maha-bodhi (great enlightenment), and it is for the sake of permanently eliminating it that they retain their bodies. Furthermore, the Lankavatara Sutra says, 'According to what is remembered of the original vow realm, in order to mature sentient beings and attain self-awakened sacred wisdom.' It is for these reasons that they support and experience (results). Based on this, the nature of Changeable Death is included in the defiled Vipaka results. For undefiled karma, it is an Adhipati-phala (dominating result). If there are sacred teachings that say it is undefiled and transcends the three realms, that is speaking in accordance with the auxiliary cause. As the Buddhabhumi Sutra says, there is a wonderful pure land that transcends the three realms, and Bodhisattvas of the ten Bhumis should be born there. Understanding this makes everything clear. 'Everything is also empty,' is this referring to the emptiness of Segmented Death? This absence of self-nature is also empty. From this second section, the emptiness of Dengjue (Near-Perfect Enlightenment) is explained. Sutra: The Dengjue Bodhisattva attains Vajra Samadhi, the causes and effects of the two deaths are empty, and Sarvajna (omniscience) is also empty. Explanation: Dengjue Bodhisattva refers to the position of Near-Perfect Enlightenment after the ten Bhumis. Vajra Samadhi refers to the final, supreme Samadhi. The emptiness of the causes and effects of the two deaths refers to the subtle obstacles of the two kinds of deaths, Segmented Death and Changeable Death, which this Bodhisattva overcomes. How can there still be Segmented Death at this stage? Because the Klesha seeds are its cause. Also, because the undefiled karma prolongs the Segmented Death, it serves as the cause of Changeable Death. Furthermore, Original Ignorance, from beginning to end, is its cause. Sarvajna refers to the wisdom that can eliminate (afflictions). What it can eliminate and what is eliminated have no self-nature, so it is said that 'it is also empty.' From this third section, the emptiness of the qualities of the fruit is explained. Sutra: The Buddha's unsurpassed enlightenment, the perfect seed wisdom, the true
凈法界性相平等應用亦空。
解曰。佛上覺者梵云佛陀。義如上也。勝無與等云無上覺。此總標也。種智圓滿者。種即事智智謂理智。智德圓矣。擇非擇滅者謂即擇滅非擇滅也。擇即凈慧斷惑顯如名為擇滅。緣𨷂顯如不由擇力名非擇滅。解脫圓故。真凈法界者。真謂真如清凈法界。法身圓故。性相平等者。性謂真如相謂智等。悉皆圓極即平等也。言應用者。大悲感赴應化之身用而常寂。應化圓故。如來所有恒沙功德三身三德亦皆空故。從此第三明說聽空。于中分二。且初第一明說聽空。
經。善男子若有修習般若波羅蜜多說者聽者譬如幻士無說無聽法同法性猶如虛空。
解曰。若有修習般若等者。謂若說聽亡說聽相。譬如等者舉喻明也。兩句喻人兩句喻法。譬如幻士者。幻化之士或如木人。彼雖轉動無主宰故。觀身如幻。雖有說聽亡說聽相。不分別故。法同法性猶如虛空者。上言法者所有悟解理事之法。同法性者即真如也。于所悟解熾然修行。了相即性如虛空故。從此第二結人法空。
經。一切法皆如也。
解曰。若有分別見人法異住。無分別一切皆如。大文第三總結護果。
經。大王菩薩摩訶薩護佛果為若此。
解曰。如上所明總別問答廣辨修行無分別相。護佛果者為
【現代漢語翻譯】 現代漢語譯本：凈法界（Dharmadhatu）的體性（性相）平等，其應用也為空性（空）。
解釋：佛，梵文稱作佛陀（Buddha），意義如前所述。勝過一切，無可比擬，稱為無上覺。這是總體的標示。種智圓滿，種指的是事智，智指的是理智。智慧的功德圓滿了。擇非擇滅，指的是擇滅和非擇滅。擇滅是指通過清凈的智慧斷除迷惑，顯現真如，稱為擇滅。緣闕顯現真如，不依賴於選擇的力量，稱為非擇滅。解脫圓滿了。真凈法界，真指的是真如清凈的法界。法身圓滿了。體性（性）和現象（相）平等，體性指的是真如，現象指的是智慧等，都圓滿到了極點，就是平等。應用指的是，大悲心感應，應化之身，其用恒常寂靜。應化圓滿了。如來所有恒河沙數般的功德，三身（Trikaya）和三德，也都是空性。從這裡開始，第三部分闡明說和聽的空性。其中分為兩部分。首先是第一部分，闡明說和聽的空性。
經文：善男子，如果有修習般若波羅蜜多（Prajnaparamita）的說者和聽者，譬如幻術師，無說無聽，法同於法性，猶如虛空。
解釋：如果有修習般若等，指的是說和聽的人，都應忘卻說和聽的表象。譬如等，是舉例子來說明。兩句比喻人，兩句比喻法。譬如幻術師，幻化之士，或者像木偶人。他們雖然轉動，卻沒有主宰，所以觀察自身如幻象。雖然有說和聽，但忘卻了說和聽的表象，不分別執著。法同於法性猶如虛空，前面所說的法，指的是所有領悟理解的理事之法。同於法性，就是真如。對於所領悟理解的，熾盛地修行，了知現象就是體性，如同虛空一樣。從這裡開始，第二部分總結人法皆空。
經文：一切法皆如也。
解釋：如果有人分別，認為人法不同，那是執著。沒有分別，一切都是如。第三大部分，總結守護佛果。
經文：大王，菩薩摩訶薩（Bodhisattva-Mahasattva）守護佛果就是這樣嗎？
解釋：如上所闡明，總別問答，廣泛辨析修行無分別的表象。守護佛果就是爲了...
【English Translation】 English version: The nature (性相) of the pure Dharmadhatu (凈法界) is equal, and its application is also emptiness (空).
Explanation: Buddha, in Sanskrit called Buddha (佛陀), the meaning is as mentioned before. Surpassing all, incomparable, is called the unsurpassed enlightenment (無上覺). This is a general indication. The wisdom of all kinds is complete, '種' refers to the wisdom of phenomena, '智' refers to the wisdom of principle. The merit of wisdom is complete. Selective and non-selective cessation (擇非擇滅) refers to selective cessation and non-selective cessation. Selective cessation means that through pure wisdom, delusions are cut off, and thusness (真如) is revealed, which is called selective cessation. The manifestation of thusness due to the absence of conditions, not relying on the power of selection, is called non-selective cessation. Liberation is complete. True and pure Dharmadhatu (真凈法界), '真' refers to true thusness, the pure Dharmadhatu. The Dharmakaya (法身) is complete. Nature (性) and phenomena (相) are equal, nature refers to true thusness, phenomena refers to wisdom, etc., all are complete to the extreme, which is equality. Application refers to the response of great compassion, the manifested body, its use is eternally tranquil. Manifestation is complete. All the merits of the Tathagata (如來), as numerous as the sands of the Ganges, the three bodies (三身) and three virtues, are also emptiness. From here, the third part elucidates the emptiness of speaking and listening. It is divided into two parts. First is the first part, elucidating the emptiness of speaking and listening.
Sutra: Good man, if there are speakers and listeners who cultivate Prajnaparamita (般若波羅蜜多), it is like a magician, without speaking or listening, the Dharma is the same as Dharmata (法性), like empty space.
Explanation: If there are those who cultivate Prajna, etc., it refers to those who speak and listen, who should forget the appearance of speaking and listening. '譬如等' is to illustrate with an example. Two sentences are metaphors for people, and two sentences are metaphors for Dharma. Like a magician, a transformed person, or like a wooden puppet. Although they move, they have no master, so observe themselves as an illusion. Although there is speaking and listening, the appearance of speaking and listening is forgotten, without discrimination or attachment. '法同於法性猶如虛空' The Dharma mentioned earlier refers to all the principles and phenomena that are understood and comprehended. Being the same as Dharmata is true thusness. For what is understood and comprehended, cultivate intensely, knowing that phenomena is nature, like empty space. From here, the second part concludes that both people and Dharma are empty.
Sutra: All Dharmas are thus.
Explanation: If someone discriminates and thinks that people and Dharma are different, that is attachment. Without discrimination, everything is thus. The third major part summarizes the protection of the Buddha fruit.
Sutra: Great King, is this how a Bodhisattva-Mahasattva (菩薩摩訶薩) protects the Buddha fruit?
Explanation: As explained above, general and specific questions and answers, extensively analyze the appearance of cultivation without discrimination. Protecting the Buddha fruit is for...
若此也。總是第二別問答竟也。大文第三直問直答。于中分三。初如來發問。次波斯匿王答。后如來印結。且初第一如來發問。
經。爾時世尊告波斯匿言汝以何相而觀如來。
解曰。前明般若果德已彰。此問如來即相觀性。又彼時眾雖聞勝空未解亡相。故佛興問令正觀矣。爾時等者文如前解。汝以何相者。以有為相以無為相而觀如來。從此第二波斯匿王答。于中分三。一直明實相。二約法別明。三結觀如來。且初第一直明實相。
經。波斯匿王言觀身實相觀佛亦然。
解曰。世尊先告問觀如來。波斯匿答觀身實相問答不同者有四義故。一令觀者悟因知果。觀自實相與如來同。法身一故。二令觀者悟果知因。如來法身與己同體。但證理圓即成佛故。三令觀者悟因果同。于自身處具有如來恒沙功德。應至求故。四令觀者悟因果同。所修二利皆不住相。即證平等實相法故。具斯眾義故舉自身。言實相者真實無相名為實相。言觀佛者佛有三身。一觀化身權應示現。二觀報身真常五蘊。三觀法身二空所顯。真常法身今此所觀。化即法故。然此下文與涅槃經金剛身品及梵行品唸佛之文。無量義。
經。嘆佛法身。
維摩經中阿閦佛品。無垢稱經觀如來品。與此經文同小異耳。言亦然者觀自
【現代漢語翻譯】 現代漢語譯本： 如果這樣，那麼第二個別問答就結束了。接下來是第三個部分，直問直答。這部分分為三個小部分。首先是如來（Tathagata，佛的稱號）提問，然後是波斯匿王（Prasenajit，古印度拘薩羅國國王）回答，最後是如來印可總結。首先看第一部分，如來提問。
經文：這時，世尊（Lord Buddha，佛的尊稱）告訴波斯匿王說：『你用什麼相來觀察如來？』
解釋：前面已經闡明了般若（Prajna，智慧）的果德已經彰顯。這裡問『如來』，實際上是以相觀性。而且當時聽眾雖然聽聞了勝義空性，但沒有理解『亡相』的道理。所以佛發起提問，是爲了讓大家正確地觀察。『爾時』等詞的解釋如前。『你用什麼相』，是指用有為相還是無為相來觀察如來？接下來是第二部分，波斯匿王回答。這部分分為三個小部分。一是直接闡明實相（Reality），二是根據法（Dharma，佛法）分別闡明，三是總結觀察如來。首先看第一部分，直接闡明實相。
經文：波斯匿王說：『觀察自身實相，觀察佛也是這樣。』
解釋：世尊先前提問如何觀察如來，波斯匿王的回答是觀察自身實相，問答不同，有四種意義。一是讓觀察者領悟因能知果，觀察自身實相與如來相同，因為法身（Dharmakaya，佛的法性之身）是同一個。二是讓觀察者領悟果能知因，如來的法身與自己同體，只要證得圓滿的真理就能成佛。三是讓觀察者領悟因果相同，在自身處就具有如來恒河沙數般的功德，應該去尋求。四是讓觀察者領悟因果相同，所修的自利利他都不執著于相，就能證得平等的實相法。因為具備這些意義，所以舉自身為例。『實相』是指真實無相，名為實相。『觀佛』是指佛有三身。一是觀察化身（Nirmanakaya，佛的應化之身），權宜應化示現。二是觀察報身（Sambhogakaya，佛的報償之身），真常五蘊。三是觀察法身，由二空（人空和法空）所顯現。現在所觀察的是真常法身，因為化身即是法身。然而，這下面的經文與《涅槃經》（Nirvana Sutra）的《金剛身品》和《梵行品》中唸佛的文字，以及《無量義經》，讚歎佛法身，《維摩詰經》（Vimalakirti Sutra）中的《阿閦佛品》，《無垢稱經》的《觀如來品》，與此經文大同小異。『亦然』是指觀察自身
【English Translation】 English version: If so, then the second separate question and answer section is concluded. Next is the third section, direct questions and direct answers. This section is divided into three subsections. First, the Tathagata (title of the Buddha) asks the question, then King Prasenajit (king of Kosala in ancient India) answers, and finally, the Tathagata seals the conclusion. Let's first look at the first part, the Tathagata's question.
Sutra: At that time, the World-Honored One (Lord Buddha, a respectful title for the Buddha) said to King Prasenajit: 'With what form do you observe the Tathagata?'
Explanation: The fruit of Prajna (wisdom) has already been manifested. This question about 'Tathagata' is actually observing the nature through form. Moreover, although the audience at that time had heard of the ultimate emptiness, they did not understand the principle of 'abandoning form'. Therefore, the Buddha initiated the question to guide everyone to observe correctly. The explanation of 'At that time' and other words is as before. 'With what form' refers to observing the Tathagata with conditioned form or unconditioned form? Next is the second part, King Prasenajit's answer. This part is divided into three subsections. First, directly explaining the Reality (Dharmadhatu), second, explaining separately according to the Dharma (Buddhist teachings), and third, summarizing the observation of the Tathagata. Let's first look at the first part, directly explaining the Reality.
Sutra: King Prasenajit said: 'Observing the real form of oneself, observing the Buddha is also like that.'
Explanation: The World-Honored One previously asked how to observe the Tathagata, and King Prasenajit's answer was to observe the real form of oneself. The difference in the question and answer has four meanings. First, it allows the observer to realize that the cause knows the effect, and observing the real form of oneself is the same as the Tathagata, because the Dharmakaya (the Dharma body of the Buddha) is the same. Second, it allows the observer to realize that the effect knows the cause, the Dharmakaya of the Tathagata is the same as oneself, and one can become a Buddha as long as one attains perfect truth. Third, it allows the observer to realize that the cause and effect are the same, and one possesses the merits of the Tathagata as numerous as the sands of the Ganges in oneself, which should be sought. Fourth, it allows the observer to realize that the cause and effect are the same, and one does not cling to form in both self-benefit and benefiting others, and one can attain the equal Reality. Because it possesses these meanings, oneself is taken as an example. 'Reality' refers to true formlessness, which is called Reality. 'Observing the Buddha' refers to the Buddha having three bodies. First, observing the Nirmanakaya (the manifested body of the Buddha), which is expediently manifested. Second, observing the Sambhogakaya (the reward body of the Buddha), the true and constant five aggregates. Third, observing the Dharmakaya, which is manifested by the two emptinesses (emptiness of self and emptiness of phenomena). What is being observed now is the true and constant Dharmakaya, because the manifested body is the Dharma body. However, the following sutra texts and the words of reciting the Buddha in the 'Diamond Body Chapter' and 'Brahma Conduct Chapter' of the Nirvana Sutra, as well as the Infinite Meanings Sutra, praise the Buddha's Dharmakaya, the 'Akshobhya Buddha Chapter' in the Vimalakirti Sutra, and the 'Observing the Tathagata Chapter' in the Vimalakirti Nirdesa Sutra, are largely the same as this sutra text. 'Also like that' refers to observing oneself
實相同佛法身云亦然矣。
從此第二約法別明。于中總有六十五句類分為五。初約色心文有八對。二約事相文有八對。三約垢凈文有六對。四約知見文有十對。五約廢詮文有兩對。總別不同。三十三對。最初第一約色相明。于中八對。且初第一三際俱無。
經。無前際無後際無中際。
解曰。所言際者是際畔義。謂有為法墮三世故。三世有二。流轉三世已往稱前如前日等。未至稱后如後日等。法行三世未至稱前如言前路。已往稱后如言過後。色心之法相自遷流遂成三世。無為實相無前後中故云無際。從此第二三際即離。
經。不住三際不離三際。
解曰。前說無為體無三際。此說無為不住三際。雖無為法有自相住。不同此中有住不住故為異也。謂由實相性自空寂。不可說言住此住彼。故云不住。遍一切法不可言離。體非住離得說住離。若定住離即不俱也。自下諸文準此應悉。從此第三五蘊即離。
經。不住五蘊不離五蘊。
解曰。五蘊色心積聚為義。實相非聚故言不住。遍色心故云不離。從此第四四大即離。
經。不住四大不離四大。
解曰。言四大者地水火風。謂堅濕等至下當悉。起必俱有。無色處無。實相非彼故云不住。體遍四大故云不離。從此第五六
【現代漢語翻譯】 現代漢語譯本： 實相同于佛法身，其道理也是一樣的。
從此第二部分，將從法的角度分別闡明。其中總共有六十五句，分為五類。首先，從色心方面，有八對。其次，從事相方面，有八對。再次，從垢凈方面，有六對。然後，從知見方面，有十對。最後，從廢詮方面，有兩對。總的來說，不同之處在於三十三對。最初的第一部分，從色相方面闡明，其中有八對。首先，第一對是三際俱無。
經文：無前際、無後際、無中際。
解釋：所謂的『際』（ji, boundary）是指邊際的意思。因為有為法會墮入過去、現在、未來這三世。三世有兩種說法：流轉的三世，已過去的稱為前際，比如前一天等；未到來的稱為后際，比如后一天等。法行於三世，未到來的稱為前際，比如『前路』；已過去的稱為后際，比如『過後』。色法和心法，其相狀會自然遷流，於是形成三世。無為的實相，沒有前後中的分別，所以說沒有邊際。從此第二對，三際即離。
經文：不住三際，不離三際。
解釋：前面說無為的本體沒有三際。這裡說無為不住於三際。雖然無為法有其自相安住，但與此處的住與不住不同，所以說是不同的。因為實相的自性本空寂，不可說住於此處或住于彼處，所以說不住。它遍及一切法，不可說離開。本體既非住也非離，才能說住和離。如果一定說住或離，那就不能同時具備了。下面的經文都可以依此類推。從此第三對，五蘊（wuyun, five aggregates: form, feeling, perception, mental formations, and consciousness）即離。
經文：不住五蘊，不離五蘊。
解釋：五蘊是指色法和心法的積聚。實相不是積聚，所以說不住。因為它遍及色法和心法，所以說不離。從此第四對，四大（sida, four elements: earth, water, fire, and wind）即離。
經文：不住四大，不離四大。
解釋：所謂的四大是指地、水、火、風。堅硬、潮濕等等，到後面會詳細解釋。生起時必然同時存在，在無色界則沒有。實相不是這些，所以說不住。本體遍及四大，所以說不離。從此第五對，六
【English Translation】 English version: The true reality is the same as the Dharmakaya (Dharmakāya, the body of the Dharma) of the Buddha, and the principle is also the same.
From this second part, we will separately explain from the perspective of the Dharma. In total, there are sixty-five sentences, divided into five categories. First, from the aspect of form and mind, there are eight pairs. Second, from the aspect of phenomena, there are eight pairs. Third, from the aspect of defilement and purity, there are six pairs. Then, from the aspect of knowledge and views, there are ten pairs. Finally, from the aspect of abandoning explanations, there are two pairs. In general, the difference lies in thirty-three pairs. The very first part explains from the aspect of form, in which there are eight pairs. First, the first pair is that the three times are all non-existent.
Sutra: There is no past limit, no future limit, no present limit.
Explanation: The so-called 'limit' (ji, boundary) refers to the meaning of boundary. Because conditioned dharmas fall into the three times of past, present, and future. There are two ways of speaking about the three times: the flowing three times, the past is called the past limit, such as the previous day; the unarrived is called the future limit, such as the next day. Dharmas act in the three times, the unarrived is called the past limit, such as 'the road ahead'; the past is called the future limit, such as 'after passing'. The characteristics of form and mind naturally change and flow, thus forming the three times. The unconditioned true reality has no distinction of past, present, and future, so it is said to have no limit. From this second pair, the three times are immediately separated.
Sutra: Not abiding in the three times, not separated from the three times.
Explanation: The previous statement said that the unconditioned essence has no three times. This statement says that the unconditioned does not abide in the three times. Although the unconditioned Dharma has its own characteristic of abiding, it is different from the abiding and non-abiding here, so it is said to be different. Because the nature of true reality is inherently empty and still, it cannot be said to abide here or abide there, so it is said not to abide. It pervades all dharmas, and it cannot be said to be separated. The essence is neither abiding nor separated, so abiding and separation can be spoken of. If it is definitely said to be abiding or separated, then they cannot both be present. The following sutras can be inferred in the same way. From this third pair, the five aggregates (wuyun, five aggregates: form, feeling, perception, mental formations, and consciousness) are immediately separated.
Sutra: Not abiding in the five aggregates, not separated from the five aggregates.
Explanation: The five aggregates refer to the accumulation of form and mind. True reality is not an accumulation, so it is said not to abide. Because it pervades form and mind, it is said not to be separated. From this fourth pair, the four elements (sida, four elements: earth, water, fire, and wind) are immediately separated.
Sutra: Not abiding in the four elements, not separated from the four elements.
Explanation: The so-called four elements refer to earth, water, fire, and wind. Hardness, wetness, etc., will be explained in detail later. When arising, they must exist simultaneously, but they do not exist in the formless realm. True reality is not these, so it is said not to abide. The essence pervades the four elements, so it is said not to be separated. From this fifth pair, the six
處即離。
經。不住六處不離六處。
解曰。言六處者眼耳鼻舌身意處也。前五是色。如俱舍論。身根九事。十事余根。第六意處是心法也。皆心心所生門處故。實相非彼故云不住。體遍六處故云不離。從此第六三對合明。
經。不住三界不離三界不住方不離方明無明等。
解曰。第六對者三界即離。實相體非生死業果不住三界。體遍於彼故云不離。第七對者十方即離。所言方者依色而立。日出為東日入為西。亭午為南夜半為北。方之隅角名為四維。觀待上下為十方故。又一塵上皆有方。今此言住離義有二解。一遣相門。無處可住云不住方。無處可遠云不離方。二顯德門。實相超有云不住方。用遍法界云不離方。第八對者明闇即離。明無明者義有二解。一依色辯。晝夜異故。又體有光體無光者。明闇異故。實相非明闇故。二依心辯。無漏凈慧名之為明。有漏迷闇名曰無明。實相非心非明闇故。所言等者。非住離也。從此第二約事相明文有八對。于中分二。初之四對雙非以明。
經。非一非異非此非彼非凈非穢非有為非無為。
解曰。初一異對。言一異者義有二解。一離相門。不被有拘故云非一。體遍有無故云非異。二顯德門。體具萬德故云非一萬德皆如故云非異。由此故云非一
【現代漢語翻譯】 現代漢語譯本： 處即是離。 經：不住於六處，也不離於六處。 解：所說的六處，指的是眼、耳、鼻、舌、身、意六處。前五種是色法，如《俱舍論》所說，身根是九種事物，其餘的根是十種事物。第六意處是心法。都是心和心所生起的門戶，所以說。實相不是這些，所以說不住。本體遍及六處，所以說不離。從這裡開始，第六對是三對合起來說明。 經：不住於三界，也不離於三界；不住于方，也不離於方；明與無明等等。 解：第六對，三界即是離。實相的本體不是生死的業果，所以不住於三界。本體遍及於三界，所以說不離。第七對，十方即是離。所說的方，是依色法而建立的。日出為東，日落為西，亭午為南，夜半為北。方的隅角名為四維。觀待上下為十方。又一粒微塵上都有方。現在這裡說的住和離，意義有兩種解釋。一是遣相門，沒有地方可以住，所以說不住于方。沒有地方可以遠離，所以說不離於方。二是顯德門，實相超越有，所以說不住于方。作用遍及法界，所以說不離於方。第八對，明與暗即是離。明與無明，意義有兩種解釋。一是依色法來分辨，因為晝夜不同。又本體有光，本體無光，明暗不同。實相不是明暗。二是依心來分辨，沒有漏的清凈智慧名為明，有漏的迷惑昏暗名為無明。實相非心，也非明暗。所說的等等，不是住和離。從這裡開始，第二部分是約事相來闡明，文中有八對。其中分為兩部分。最初的四對是雙重否定來闡明。 經：非一非異，非此非彼，非凈非穢，非有為非無為。 解：第一對是一異對。說的一和異，意義有兩種解釋。一是離相門，不被有所拘束，所以說非一。本體遍及有和無，所以說非異。二是顯德門，本體具有萬德，所以說非一。萬德都如如不動，所以說非異。因此說非一
【English Translation】 English version: 'Place' is precisely 'leaving'. Sutra: Not dwelling in the six sense-bases, yet not separate from the six sense-bases. Explanation: The 'six sense-bases' refer to the eye, ear, nose, tongue, body, and mind. The first five are forms (rupa), as stated in the Abhidharmakośa. The body-faculty comprises nine elements, while the other faculties comprise ten. The sixth, the mind-base, is a mental phenomenon (dharma). All are gateways for the arising of mind and mental factors. Because the true nature (real aspect) is not these, it is said 'not dwelling'. Because its essence pervades the six sense-bases, it is said 'not separate'. From here, the sixth pair is explained by combining three pairs. Sutra: Not dwelling in the three realms, yet not separate from the three realms; not dwelling in direction, yet not separate from direction; luminosity and ignorance, and so on. Explanation: The sixth pair: the three realms are precisely 'leaving'. The essence of true reality is not the karmic result of birth and death, therefore it does not dwell in the three realms. Because its essence pervades them, it is said 'not separate'. The seventh pair: the ten directions are precisely 'leaving'. 'Direction' is established based on form. The rising of the sun is east, the setting of the sun is west, midday is south, and midnight is north. The corners of the directions are called the four intermediate directions. Considering above and below constitutes the ten directions. Moreover, even on a single dust mote, there are directions. Now, the meaning of 'dwelling' and 'leaving' here has two interpretations. First, from the perspective of dispelling characteristics: there is no place to dwell, hence 'not dwelling in direction'. There is no place to be distant from, hence 'not separate from direction'. Second, from the perspective of revealing virtues: true reality transcends existence, hence 'not dwelling in direction'. Its function pervades the dharma-realm, hence 'not separate from direction'. The eighth pair: luminosity and darkness are precisely 'leaving'. The meaning of luminosity and ignorance has two interpretations. First, distinguishing based on form, because day and night are different. Also, because some entities have light and some do not, luminosity and darkness are different. True reality is neither luminosity nor darkness. Second, distinguishing based on mind: undefiled pure wisdom is called luminosity, while defiled delusion and obscurity are called ignorance. True reality is neither mind nor luminosity/darkness. The 'and so on' refers to things that are neither dwelling nor leaving. From here, the second part explains based on phenomena, with eight pairs in the text. These are divided into two parts. The first four pairs use double negation to clarify. Sutra: Neither one nor different, neither this nor that, neither pure nor impure, neither conditioned nor unconditioned. Explanation: The first pair is 'one' and 'different'. The meaning of 'one' and 'different' has two interpretations. First, from the perspective of dispelling characteristics: not bound by existence, hence 'neither one'. Its essence pervades existence and non-existence, hence 'neither different'. Second, from the perspective of revealing virtues: its essence possesses myriad virtues, hence 'neither one'. The myriad virtues are all suchness, hence 'neither different'. Therefore, it is said 'neither one'
非異。二此彼對。言此彼者。此謂生死彼謂涅槃。生死涅槃迷悟對待。離言絕待本來平等。何此彼哉。又此物依色處說如。非即離非此彼故。三凈穢對。言凈穢者義有二釋。一依色辯。一切聖眾所居凈土。一切凡愚所居穢土。又聖與凡各多凈穢。實相非色故非凈穢。二依心辯。諸無漏慧名之為凈。客塵煩惱名之為穢。實相非心故非凈穢。由此故云非凈非穢。四為無為對。非有為者。諸有為法念念遷流。實相空寂故非有為。非無為者。然其實相即真無為。為遮定執故云非也。從此第二后之四對雙無以明。
經。無自相無他相無名無相無強無弱無示無說。
解曰。一無自他對。言自他者依色心立。互相形待對他說自。對自說他。實相絕待無自他故。二無名相對。言名相者。名謂能詮相謂所詮。通有無也。實相非彼無名相故。三無強弱對。言強弱者謂色力等依觀待說。實相非彼無強弱故。四無示說對。言示說者有相故可顯示。有名故可演說。此無相故不可示。無名故不可說也。從此第三約垢凈明文有六對。
經。非施非慳非戒非犯非忍非恚非進非怠非定非亂非智非愚。
解曰。然六度行對六弊垢。觀待善惡有施慳等。實相絕待。非彼等故。從此第四約知見明文有十對。于中分二。且初六對約相以明
【現代漢語翻譯】 現代漢語譯本： 非異：不是不同的。二、此彼對：這是『此』與『彼』的對立。說『此』與『彼』，『此』指的是生死，『彼』指的是涅槃（Nirvana，解脫）。生死與涅槃是迷與悟的對待。遠離言語，超越對待，本來就是平等的，哪裡有什麼『此』與『彼』呢？而且，這個事物是依據色處（Rupa-dhatu，色界）來說的，如幻如化，不是即是，也不是遠離，所以沒有『此』與『彼』。三、凈穢對：說『凈』與『穢』，意義上有兩種解釋。一是依據色來分辨，一切聖眾所居住的是凈土，一切凡夫愚人所居住的是穢土。而且聖人與凡夫各自都有凈與穢。實相（Reality）不是色，所以不是凈也不是穢。二是依據心來分辨，各種無漏的智慧名為凈，客塵煩惱名為穢。實相不是心，所以不是凈也不是穢。因此說，非凈非穢。四、為無為對：不是有為法，各種有為法念念遷流，實相空寂，所以不是有為。不是無為法，然而其實相就是真無為。爲了遮止固定的執著，所以說『非』。從這裡開始，第二部分後面的四對都是用雙重否定來闡明。 經：無自相無他相無名無相無強無弱無示無說。 解曰：一、無自他對：說『自』與『他』，是依據色與心而建立的，互相形成對待，對著別人說是自己，對著自己說是別人。實相超越對待，沒有自他之分。二、無名相對：說『名』與『相』，『名』是指能詮釋的，『相』是指所詮釋的，普遍存在於有和無之中。實相不是那些，所以沒有名相。三、無強弱對：說『強』與『弱』，是指色力等等，依據觀待而說。實相不是那些，所以沒有強弱。四、無示說對：說『示』與『說』，因為有相所以可以顯示，因為有名所以可以演說。這個沒有相，所以不可顯示，沒有名，所以不可說。從這裡開始，第三部分是依據垢與凈來闡明，有六對。 經：非施非慳非戒非犯非忍非恚非進非怠非定非亂非智非愚。 解曰：這是用六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）的修行來對治六種弊病，觀待善與惡，有佈施與慳吝等等。實相超越對待，不是那些，所以說『非』。從這裡開始，第四部分是依據知見來闡明，有十對。其中分為兩部分，首先是前六對，依據相來闡明。
【English Translation】 English version: Not different: Not different. Two, this-that opposition: This is the opposition of 'this' and 'that'. Speaking of 'this' and 'that', 'this' refers to Samsara (birth and death), 'that' refers to Nirvana (liberation). Samsara and Nirvana are the opposition of delusion and enlightenment. Away from words, beyond opposition, originally equal, where is 'this' and 'that'? Moreover, this thing is said according to the Rupa-dhatu (realm of form), like illusion, not immediate, not away, so there is no 'this' and 'that'. Three, pure-impure opposition: Speaking of 'pure' and 'impure', there are two interpretations. One is based on form, the pure land where all the saints live, the impure land where all ordinary fools live. Moreover, saints and ordinary people each have pure and impure. Reality (Tathata) is not form, so it is neither pure nor impure. Two is based on mind, all uncontaminated wisdom is called pure, and defilements are called impure. Reality is not mind, so it is neither pure nor impure. Therefore, it is said that it is neither pure nor impure. Four, conditioned-unconditioned opposition: Not conditioned, all conditioned dharmas are constantly changing, Reality is empty and silent, so it is not conditioned. Not unconditioned, but its reality is true unconditioned. In order to stop fixed attachments, it is said 'not'. From here, the four pairs after the second part are all clarified with double negation. Sutra: No self-nature, no other-nature, no name, no form, no strong, no weak, no showing, no speaking. Explanation: One, no self-other opposition: Speaking of 'self' and 'other', it is established based on form and mind, forming mutual opposition, saying self to others, saying others to self. Reality transcends opposition, without self and other. Two, no name-form opposition: Speaking of 'name' and 'form', 'name' refers to what can be explained, 'form' refers to what is explained, universally existing in being and non-being. Reality is not those, so there is no name and form. Three, no strong-weak opposition: Speaking of 'strong' and 'weak', it refers to color, strength, etc., said according to dependence. Reality is not those, so there is no strong and weak. Four, no showing-speaking opposition: Speaking of 'showing' and 'speaking', because there is form, it can be shown, because there is name, it can be spoken. This has no form, so it cannot be shown, no name, so it cannot be spoken. From here, the third part is clarified according to defilement and purity, with six pairs. Sutra: Not giving, not stingy, not precepts, not transgression, not patience, not anger, not progress, not laziness, not concentration, not confusion, not wisdom, not foolishness. Explanation: This is using the practice of the six Paramitas (giving, morality, patience, diligence, concentration, wisdom) to counteract the six defects, depending on good and evil, there are giving and stinginess, etc. Reality transcends opposition, not those, so it is said 'not'. From here, the fourth part is clarified according to knowledge and views, with ten pairs. Among them, it is divided into two parts, first the first six pairs, clarified according to form.
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經。非來非去非入非出非福田非不福田非相非無相非取非舍非大非小。
解曰。一來去對。諸有動法有來有去。實相不動無來去故。二入出對。迷入生死悟出生死故有入出。又往來法有其入出。實相寂然非入出故。三福田非福田對。所言田者如婆沙論有其四種。趣苦恩德生長福義。實相非有故非福田。實相非無非不福田。又性空故而非福田。具眾德故非不福田。四非相無相對。實相常寂故非有相。妙用隨緣故非無相。五非取捨對。有為之法可取可舍。實相無為非取捨故。六非大小對。有形質法可定大小。此無形質非大小故。從此第二後有四對。約境以明。
經。非見非聞非覺非知。
解曰。實相非色故非見。非聲故非聞。非香味觸故非覺。非法塵故非知。從此第五文有兩對。約廢詮明。
經。心行處滅言語道斷同真際等法性。
解曰。心行處滅者心緣慮息也。言語道斷者言說不及也。同真際等法性者。謂波斯匿王觀身實相。體同真際量等法性。然諸有情無始時來為我法倒。熏習力故自他差別。由業力故所感身形六趣差異。論其實相皆同真際等法性矣。從此第三結觀如來。
經。我以相而觀如來。
解曰。波斯匿王言。我以上來所說之相觀如來也。上直答竟。從
【現代漢語翻譯】 現代漢語譯本： 經：非來非去，非入非出，非福田非不福田，非相非無相，非取非舍，非大非小。
解曰：一來去對。凡是有變動的法，有來有去。實相（Satya，真實不變的本體）不動，所以無來去。二入出對。迷惑而入生死，覺悟而出生死，所以有入出。又往來之法有其入出。實相寂然，所以非入出。三福田非福田對。所謂田，如《婆沙論》有四種意義：趣向、苦、恩德、生長福。實相非有，所以非福田。實相非無，所以非不福田。又因其性空，所以非福田；具足眾德，所以非不福田。四非相無相對。實相常寂，所以非有相；妙用隨緣，所以非無相。五非取捨對。有為之法可以取可以舍。實相無為，所以非取捨。六非大小對。有形質的法可以確定大小。此實相無形質，所以非大小。從此第二段之後有四對，是就境界來闡明。
經：非見非聞，非覺非知。
解曰：實相非色，所以非見。非聲，所以非聞。非香味觸，所以非覺。非法塵，所以非知。從此第五段文字有兩對，是就廢除詮釋來說明。
經：心行處滅，言語道斷，同真際（Bhūta-koṭi，真實之際）等法性（Dharmatā，諸法本性）。
解曰：心行處滅，是指心緣慮息。言語道斷，是指言說無法企及。同真際等法性，是說波斯匿王（Prasenajit）觀察自身實相，其體同於真際，其量等同於法性。然而，一切有情眾生從無始以來，受我法顛倒的熏習，由於這種熏習的力量，產生了自他的差別。又由於業力的緣故，所感得的身形在六道中各有差異。但論及其實相，都與真際等同於法性。從此第三段總結觀察如來。
經：我以相而觀如來。
解曰：波斯匿王說：『我以上面所說的這些「相」來觀察如來（Tathāgata）。』上面是直接回答完畢。從
【English Translation】 English version: Sutra: Not coming, not going, not entering, not exiting, not a field of merit, not not a field of merit, not having characteristics, not without characteristics, not grasping, not abandoning, not large, not small.
Explanation: First, 'coming and going' are opposites. All phenomena that move have coming and going. The true reality (Satya) is unmoving, therefore it has no coming or going. Second, 'entering and exiting' are opposites. Being deluded, one enters birth and death; being enlightened, one exits birth and death, thus there is entering and exiting. Furthermore, phenomena that come and go have their entering and exiting. The true reality is tranquil, therefore it is neither entering nor exiting. Third, 'field of merit and not a field of merit' are opposites. The term 'field' as explained in the Abhidharma-mahāvibhāṣā-śāstra has four meanings: direction, suffering, kindness and virtue, and the growth of merit. The true reality is not existent, therefore it is not a field of merit. The true reality is not non-existent, therefore it is not not a field of merit. Furthermore, because its nature is emptiness, it is not a field of merit; because it possesses all virtues, it is not not a field of merit. Fourth, 'having characteristics and without characteristics' are opposites. The true reality is always tranquil, therefore it does not have characteristics; its wondrous function accords with conditions, therefore it is not without characteristics. Fifth, 'grasping and abandoning' are opposites. Conditioned phenomena can be grasped and abandoned. The true reality is unconditioned, therefore it is neither grasping nor abandoning. Sixth, 'large and small' are opposites. Phenomena with form and substance can be determined as large or small. This true reality has no form or substance, therefore it is neither large nor small. From this second section onwards, there are four pairs, which explain based on the realm.
Sutra: Not seeing, not hearing, not perceiving, not knowing.
Explanation: The true reality is not form, therefore it is not seeing. It is not sound, therefore it is not hearing. It is not smell, taste, or touch, therefore it is not perceiving. It is not a dharma object, therefore it is not knowing. From this fifth section onwards, there are two pairs, which explain based on abandoning description.
Sutra: The cessation of the activity of the mind, the cutting off of the path of language, identical to the limit of reality (Bhūta-koṭi), equal to the nature of phenomena (Dharmatā).
Explanation: 'The cessation of the activity of the mind' means the cessation of mental consideration. 'The cutting off of the path of language' means that language cannot reach it. 'Identical to the limit of reality, equal to the nature of phenomena' means that King Prasenajit (Prasenajit) observes the true reality of his own body, its essence is identical to the limit of reality, its measure is equal to the nature of phenomena. However, all sentient beings from beginningless time have been influenced by the inversion of self and dharma. Due to the power of this influence, differences between self and others arise. Furthermore, due to the force of karma, the forms of bodies experienced in the six realms are different. But in terms of their true reality, they are all identical to the limit of reality, equal to the nature of phenomena. From this third section, it concludes the observation of the Tathāgata.
Sutra: I observe the Tathāgata (Tathāgata) through characteristics.
Explanation: King Prasenajit said, 'I observe the Tathāgata through the characteristics described above.' The above is the direct answer. From
此第三如來即結。于中分二。且初第一印述所說。
經。佛言善男子如汝所說諸佛如來力無畏等恒沙功德諸不共法悉皆如是。
解曰。善男子實如汝說不唯實相。而實諸佛證智平等所有十力四無畏等恒沙功德諸不共法悉如汝說皆如是也。從此第二辯觀正邪。
經。修般若波羅蜜多者應如是觀若他觀者名為邪觀。
解曰。修般若者應如是觀。言他觀者。但于上文隨偏取一。即非正觀盡名為他。即邪觀也。大文第三聞法獲益。
經。說是法時無量大眾得法眼凈。
解曰。謂佛答王說護佛果。無量大眾得法眼凈。法眼凈者無漏慧也。若證我空謂即初果。證法空者即初地矣。
菩薩行品第三
將釋此品文分為三。初辯來意。謂前品初所申二問先陳果德。前品已明。次辯勝因。具彰於此。令修行者觀果修因欣仰進修有此品矣。次釋品名。言菩薩者如序品明。所言行者起悲智也。修二利行無住道故。舊云教化約利他門。得同體悲利他即自亦不違也。品第三者無勞釋矣。從此第三分文解釋。于中分三。第一波斯匿王問。第二如來正答。第三聞法獲益。且初第一波斯匿王問。其義者何。
經。爾時波斯匿王白佛言世尊護十地行菩薩摩訶薩應云何修行云何化眾生復以何相而住觀
【現代漢語翻譯】 現代漢語譯本： 此第三如來即結。于中分二。且初第一印述所說。
經：佛言：『善男子，如汝所說，諸佛如來力（Tathagata's powers）無畏（fearlessness）等恒沙功德，諸不共法（unique qualities），悉皆如是。』
解曰：善男子，實如汝說，不唯實相（true nature）。而實諸佛證智平等，所有十力（ten powers），四無畏（four fearlessnesses）等恒沙功德，諸不共法（unique qualities），悉如汝說，皆如是也。從此第二辯觀正邪。
經：『修般若波羅蜜多（Prajna Paramita）者應如是觀，若他觀者名為邪觀。』
解曰：修般若（Prajna）者應如是觀。言他觀者，但于上文隨偏取一，即非正觀盡名為他，即邪觀也。大文第三聞法獲益。
經：『說是法時，無量大眾得法眼凈。』
解曰：謂佛答王說護佛果，無量大眾得法眼凈。法眼凈者無漏慧也。若證我空謂即初果，證法空者即初地矣。
菩薩行品第三
將釋此品文分為三。初辯來意。謂前品初所申二問先陳果德。前品已明。次辯勝因。具彰於此。令修行者觀果修因欣仰進修有此品矣。次釋品名。言菩薩（Bodhisattva）者如序品明。所言行者起悲智也。修二利行無住道故。舊云教化約利他門。得同體悲利他即自亦不違也。品第三者無勞釋矣。從此第三分文解釋。于中分三。第一波斯匿王（King Pasenadi）問。第二如來正答。第三聞法獲益。且初第一波斯匿王（King Pasenadi）問。其義者何。
經：『爾時波斯匿王（King Pasenadi）白佛言：世尊，護十地行菩薩摩訶薩（Bodhisattva-Mahasattva）應云何修行？云何化眾生？復以何相而住觀？』
【English Translation】 English version: This is the third section where the Tathagata concludes. It is divided into two parts. The first part affirms what has been said.
Sutra: The Buddha said, 'Good man, as you have said, all the powers (Tathagata's powers), fearlessness (fearlessness), and countless merits like the sands of the Ganges, and all the unique qualities (unique qualities) of all Buddhas and Tathagatas are indeed as you say.'
Explanation: Good man, it is indeed as you say, not only the true nature (true nature). But in reality, all Buddhas have equal enlightened wisdom, possessing the ten powers (ten powers), the four fearlessnesses (four fearlessnesses), countless merits like the sands of the Ganges, and all the unique qualities (unique qualities), all as you have said, are indeed so. From this point, the second part distinguishes between correct and incorrect views.
Sutra: 'Those who cultivate Prajna Paramita (Prajna Paramita) should observe in this way; if they observe in other ways, it is called a wrong view.'
Explanation: Those who cultivate Prajna (Prajna) should observe in this way. 'Observing in other ways' means taking only one aspect from the previous text, which is not a correct view and is therefore a wrong view. The third major section is about the benefits of hearing the Dharma.
Sutra: 'When this Dharma was spoken, countless beings attained the purity of the Dharma Eye.'
Explanation: It means that when the Buddha answered the king about protecting the Buddha fruit, countless beings attained the purity of the Dharma Eye. The purity of the Dharma Eye is undefiled wisdom. If one realizes the emptiness of self, it is said to be the first fruit; if one realizes the emptiness of Dharma, it is the first ground.
Chapter Three on the Conduct of Bodhisattvas
This chapter will be explained in three parts. The first discusses the intention. The two questions raised at the beginning of the previous chapter first presented the virtues of the fruit. The previous chapter has already clarified this. The next discusses the superior cause, which is fully elaborated here. This chapter is for practitioners to observe the fruit and cultivate the cause, and to rejoice and advance in cultivation. The next explains the chapter title. 'Bodhisattva (Bodhisattva)' is explained in the introductory chapter. 'Conduct' means arising from compassion and wisdom. Cultivating the two beneficial conducts is the path of non-abiding. The old translation says that teaching is about benefiting others. Obtaining the same body of compassion, benefiting others is also benefiting oneself, which is not contradictory. The third chapter needs no explanation. From this point, the third part explains the text in three sections. The first is King Pasenadi's (King Pasenadi) question. The second is the Tathagata's correct answer. The third is the benefit of hearing the Dharma. The first is King Pasenadi's (King Pasenadi) question. What is its meaning?
Sutra: 'At that time, King Pasenadi (King Pasenadi) said to the Buddha: World Honored One, how should a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) who protects the conduct of the ten grounds cultivate? How should they transform sentient beings? And in what form should they abide and contemplate?'
察。
解曰。護十地行者牒先問也。菩薩摩訶薩者彰能護人。未修已修俱標問故。應云何下正申三問。意問。發趣修大乘者云何修行。若修行者云何化利。若修若化如何觀察即得離障至果德圓。正為希求無上果德。從初至末種不斷故興此三問不增減故。然此三問即是發心求菩提者三種妙觀。厭離有為欣求菩提悲愍有情。三種之心生起次第斷修化利未為初故。又亦得名三聚凈戒。攝善法戒。攝眾生戒。攝律儀戒。治斷次第修行化利遠離諸障順三問故。即智恩斷三德之因。如次能得報化法身究竟果故。從此第二明佛別答大分為三。一明答修行。二明答化生。三明答觀察。就初修行文分為二。初略明五忍。后廣明五忍。初略明中文復分三。且初第一總標五忍。
經。佛言大王諸菩薩摩訶薩依五忍法以為修行。
解曰。此總標也。從此第二別列五忍。
經。所謂伏忍信忍順忍無生忍皆上中下於寂滅忍而有上下。
解曰。所言忍者。忍謂忍可印許之義。以慧為體。相應助伴具五蘊性。言伏忍者謂折伏也。於三賢位未親證理。依勝解力所修正觀福智二門自他二利皆未亡相。分別二障不起現行。二取隨眠伏而未斷故名伏忍。即忍之忍。忍有彼伏。三釋得名。即起信中相似覺也。言信忍者。信謂證信。
【現代漢語翻譯】 現代漢語譯本 察。
解曰：『護十地行者牒先問也』，意思是說，護持十地行者的牒文先提出了問題。『菩薩摩訶薩者彰能護人』，彰顯了能夠護持他人的人。『未修已修俱標問故』，未修行和已修行都標明了提問的緣由。『應云何下正申三問』，接下來就正式闡述了三個問題。意在詢問，發心修習大乘的人應該如何修行？如果修行的人應該如何教化利益眾生？如果修習和教化，又應該如何觀察才能遠離障礙，達到圓滿的果德？正是爲了希求無上的果德，從始至終，善的種子不斷，所以才提出這三個問題，不多也不少。然而，這三個問題實際上是發心求菩提的人的三種妙觀：厭離有為，欣求菩提，悲憫有情。這三種心生起的次第是先斷除煩惱，然後修習，最後教化利益眾生。也可以稱之為三聚凈戒：攝善法戒、攝眾生戒、攝律儀戒。治理和斷除煩惱的次第是修行、教化利益眾生、遠離各種障礙，這與三個問題相順應。這分別是智德、恩德、斷德的起因，依次能夠得到報身、化身、法身，最終達到圓滿的果位。從這裡開始，第二部分闡明佛陀的分別回答，大體分為三部分：一是闡明修行，二是闡明教化眾生，三是闡明觀察。首先，關於修行的部分，分為兩部分：先是簡略地闡明五忍，然後詳細地闡明五忍。先簡略地闡明五忍，又分為三部分。首先是總標五忍。
經：『佛言大王，諸菩薩摩訶薩依五忍法以為修行。』
解曰：這是總標。接下來是分別列出五忍。
經：『所謂伏忍、信忍、順忍、無生忍，皆上中下，于寂滅忍而有上下。』
解曰：所說的『忍』，指的是忍可和印許的意思，以智慧為本體，相應的助伴具有五蘊的性質。『伏忍』指的是折伏。在三賢位（註：指十住、十行、十回向），還沒有親自證悟真理，依靠勝解的力量所修習的正觀和福智二門，自利和他利都還沒有消除相。分別二障（註：指煩惱障和所知障）不起現行，二取（註：指能取和所取）的隨眠煩惱只是被折伏而沒有斷除，所以叫做伏忍。也就是忍之忍，忍有彼伏，三種解釋都成立。也就是起信論中的相似覺。『信忍』指的是證信。
【English Translation】 English version Observation.
Explanation: 『Protecting the ten-bhumi (stage of bodhisattva) practitioners' document first asks.』 This means that the document protecting the ten-bhumi practitioners first raises the question. 『Bodhisattva-Mahasattva (great being) manifests the ability to protect people,』 highlighting those who can protect others. 『Both the uncultivated and the cultivated are marked with questions,』 indicating that both the uncultivated and the cultivated are marked with the reason for questioning. 『The following should properly state the three questions,』 and then formally expounds on the three questions. The intention is to ask, how should those who aspire to cultivate the Mahayana (great vehicle) practice? If practitioners should practice, how should they teach and benefit sentient beings? If practicing and teaching, how should one observe to be free from obstacles and achieve perfect fruition? It is precisely to seek the supreme fruition that from beginning to end, the seeds of goodness are continuous, so these three questions are raised, neither more nor less. However, these three questions are actually the three wonderful contemplations of those who aspire to Bodhi (enlightenment): renouncing conditioned existence, aspiring to Bodhi, and having compassion for sentient beings. The order in which these three minds arise is first to eliminate afflictions, then to cultivate, and finally to teach and benefit sentient beings. It can also be called the three pure precepts: the precept of gathering good dharmas, the precept of gathering sentient beings, and the precept of discipline. The order of governing and eliminating afflictions is cultivation, teaching and benefiting sentient beings, and staying away from various obstacles, which is in accordance with the three questions. These are respectively the causes of wisdom, grace, and severance, and in turn, one can obtain the reward body, the transformation body, and the Dharma body, ultimately achieving perfect fruition. From here, the second part clarifies the Buddha's separate answers, roughly divided into three parts: first, clarifying practice; second, clarifying the transformation of beings; and third, clarifying observation. First, regarding the practice part, it is divided into two parts: first, briefly clarifying the five kshanti (patience/endurance); then, elaborating on the five kshanti. First, briefly clarifying the five kshanti, which is further divided into three parts. The first is the general marking of the five kshanti.
Sutra: 『The Buddha said, Great King, all Bodhisattva-Mahasattvas rely on the five kshanti methods for practice.』
Explanation: This is the general marking. Next is the separate listing of the five kshanti.
Sutra: 『The so-called subjugating kshanti, believing kshanti, conforming kshanti, non-arising kshanti, all have upper, middle, and lower levels, and in quiescent kshanti, there are upper and lower levels.』
Explanation: The so-called 『kshanti』 refers to the meaning of acceptance and approval, with wisdom as its essence, and the corresponding companions have the nature of the five skandhas (aggregates). 『Subjugating kshanti』 refers to subjugation. In the three sage positions (referring to the ten abodes, ten practices, and ten dedications), one has not yet personally realized the truth, and relies on the power of superior understanding to cultivate the correct contemplation and the two doors of merit and wisdom, and the benefit of oneself and others has not yet eliminated the appearance. Distinguishing the two obstacles (referring to the afflictive obstacle and the cognitive obstacle) does not arise in the present, and the latent afflictions of the two grasps (referring to the grasper and the grasped) are only subjugated and not eliminated, so it is called subjugating kshanti. That is, the kshanti of kshanti, kshanti has that subjugation, and all three explanations are valid. That is, the similar awareness in the Awakening of Faith. 『Believing kshanti』 refers to believing in realization.
初二三地名為信忍。順謂順向。順向無生。四五六地名為順忍。無生目如。七八九地慧常照理名無生忍。寂滅即如。十地佛地照寂寂照名寂滅忍。皆通持業依主二釋。大果難感故經五忍。萬行難備漸次而修。從因至果為十四忍。然此五忍經論有異。如本業瓔珞經略為六性。一習種性即十住故。二性種性即十行故。三道種性即十回向故。四聖種性即十地故。五等覺性金剛心故。六妙覺性如來地故。亦名六慧。聞慧思慧修慧無相慧照寂慧寂照慧如次六性。于彼六生具明四十二賢聖。故雖此五忍與彼六性列數不同。合彼后二為寂滅忍。即與此經義不違也。又瑜伽四十七說十三住。第一種性住。即本性住種性。未入僧祇。即同此經十善位也。彼云。謂諸菩薩性自仁賢性自成就菩薩功德。菩薩所應眾多善法亦有顯現。由性仁賢逼遣方便令于善轉。非由思擇。有所制約有所防護。住此住中住持一切佛法種子。于自體中已具足有一切佛法。一切種故。不能現起上煩惱纏造無間業或斷善根。廣如彼矣。第二勝解行住。即同此經伏忍三品。彼云。謂諸菩薩從初發心乃至未得清凈意樂所有一切諸菩薩行。當知皆名勝解行住。於此住中普於一切余菩薩住及如來住皆名發趣。然前住中雖修諸善。性仁賢故所已為之非為菩提。故意作也。未名發趣
【現代漢語翻譯】 現代漢語譯本 初二三地（初地、二地、三地）名為信忍。『順』是指順向，順向于無生。四五六地（四地、五地、六地）名為順忍。無生之『目』如同（如如不動）。七八九地（七地、八地、九地）慧常照理，名為無生忍。寂滅即是如如不動。十地（第十地）佛地（佛的境界）照寂（照見寂滅），寂照（寂滅中照見），名為寂滅忍。這些都可理解為持業釋或依主釋兩種解釋方式。 大果難以感得，所以要經歷五忍。萬行難以完備，所以要漸次修行。從因到果，共有十四忍。然而，這五忍在不同的經論中有不同的說法。例如，《本業瓔珞經》簡略地分為六性：一、習種性，即十住位；二、性種性，即十行位；三、道種性，即十回向位；四、聖種性，即十地位；五、等覺性，即金剛心位；六、妙覺性，即如來地（佛的境界）。也稱為六慧：聞慧、思慧、修慧、無相慧、照寂慧、寂照慧，依次對應六性。在那六生中，詳細說明了四十二賢聖。所以，雖然這五忍與那六性在數量上不同，但可以將那六性中的后二者合併爲寂滅忍，就與此經的意義不相違背了。 另外，《瑜伽師地論》第四十七卷中說了十三住。第一是種性住，即本性住種性，未入僧祇（無數阿僧祇劫），就如同此經中的十善位。該論中說：『指那些菩薩，本性就仁慈賢良，本性就成就菩薩的功德，菩薩所應修的眾多善法也有所顯現。由於本性仁慈賢良，逼迫遣使方便，使他們轉向善法，而不是通過思慮選擇，有所制約，有所防護。』安住於此住中，住持一切佛法的種子，在自身中已經具足了一切佛法，一切種子，所以不能現起上品的煩惱纏縛，造作無間地獄的罪業，或者斷絕善根。詳細內容見該論。 第二是勝解行住，就如同此經中的伏忍三品。該論中說：『指那些菩薩，從最初發心乃至未得到清凈意樂，所有的一切菩薩行，都應當知道名為勝解行住。』在此住中，普遍對於一切其他的菩薩住以及如來住，都稱為發趣（開始趣向）。然而，前面的住中雖然修習諸善，但由於本性仁慈賢良的緣故，所做的事情並非爲了菩提，而是故意而為。還不能稱為發趣。
【English Translation】 English version The first, second, and third Bhumis (grounds) are called 'Faithful Endurance' (Xin Ren). 'Following' (Shun) means following towards, following towards non-origination. The fourth, fifth, and sixth Bhumis are called 'Following Endurance' (Shun Ren). The 'eye' of non-origination is like (immovable Thusness). The seventh, eighth, and ninth Bhumis, where wisdom constantly illuminates principle, are called 'Non-Origination Endurance' (Wu Sheng Ren). Quiescence and extinction are Thusness. The tenth Bhumi (Tenth Ground), the Buddha-ground (state of Buddha), illuminating quiescence (illuminating quiescence and extinction), quiescence-illumination (quiescence illuminating), is called 'Quiescence-Extinction Endurance' (Ji Mie Ren). These can all be understood as either possessive or dependent compounds. Great fruits are difficult to attain, hence the need to experience the Five Endurances. Myriad practices are difficult to perfect, hence the need to cultivate them gradually. From cause to effect, there are fourteen endurances. However, these Five Endurances are described differently in various sutras and treatises. For example, the Brahma-net Sutra briefly divides them into Six Natures: 1. Habitual Nature, which is the Ten Abodes; 2. Nature-Nature, which is the Ten Practices; 3. Path-Nature, which is the Ten Dedications; 4. Sage-Nature, which is the Ten Bhumis; 5. Equal Enlightenment Nature, which is the Vajra Mind; 6. Wonderful Enlightenment Nature, which is the Tathagata-ground (Buddha's state). These are also called Six Wisdoms: Hearing Wisdom, Thinking Wisdom, Cultivation Wisdom, Non-Appearance Wisdom, Illumination-Quiescence Wisdom, and Quiescence-Illumination Wisdom, corresponding to the Six Natures in order. In those Six Lives, the Forty-Two Worthies and Sages are explained in detail. Therefore, although these Five Endurances and those Six Natures differ in number, combining the latter two into Quiescence-Extinction Endurance does not contradict the meaning of this sutra. Furthermore, the forty-seventh volume of the Yogacarabhumi-sastra speaks of Thirteen Abodes. The first is the Nature-Abode, which is the inherent nature abode, not yet entered into asamkhya kalpas (countless asamkhya kalpas), which is the same as the Ten Wholesome Stages in this sutra. The treatise says: 'It refers to those Bodhisattvas who are inherently kind and virtuous, inherently accomplished in the merits of a Bodhisattva, and the numerous wholesome dharmas that a Bodhisattva should cultivate are also manifested. Because of their inherent kindness and virtue, they compel and direct expedient means to turn towards wholesomeness, not through deliberation and selection, nor through restriction and protection.' Abiding in this abode, they uphold the seeds of all Buddha-dharmas, and within themselves, they already possess all Buddha-dharmas, all seeds, so they cannot manifest superior afflictive entanglements, commit the karma of uninterrupted hell, or sever their roots of goodness. See the treatise for details. The second is the Understanding-Practice Abode, which is the same as the three grades of Subduing Endurance in this sutra. The treatise says: 'It refers to those Bodhisattvas, from the initial aspiration until they have not yet attained pure intention and joy, all the practices of a Bodhisattva should be known as the Understanding-Practice Abode.' In this abode, universally for all other Bodhisattva abodes and Tathagata abodes, it is called 'Beginning to Approach' (Fa Qu). However, although in the previous abode they cultivate various wholesomeness, because of their inherent kindness and virtue, what they do is not for Bodhi, but done intentionally. It cannot yet be called 'Beginning to Approach.'
不入僧祇。此住所修皆名發趣。故與前別。然此住中思擇力勝所作加行。以彼修慧未得堅固相續無退。慈恩法師云。此說無漏。修慧未得非有漏慧此住不得。或此所說初發心時。十信菩薩八相成道未超五畏。所有修慧未堅固也。又於三處忘失正念。一于境界可不可意色等六境。其心顛倒忘失正念。二于受生彼彼身中。既受生已忘前生事。三于所受所持諸法。久作久說有所忘失。或於一時具足聰慧。為他說法勉勵而轉。如闇中射或中不中。或於一時于大菩提雖已發心而復退舍。或時棄捨先所受學凈戒律儀不能受學。或時舍于利樂有情而生厭倦利益安未能廣大。于諸菩薩所學之中未能普學。菩薩相中未皆成就。在家出家二分菩薩正加行中未等顯現。於此所說諸行相狀。下忍轉時諸行上品。中忍轉時諸行中品。上忍轉時諸行下品。漸輕微故。入初地時此一切相皆無所有乃至廣說。第三極歡喜住。亦名凈勝意樂住。即是此經信忍下也。第四增上戒住。即信忍中也。第五增上心住。即信忍上也。第六覺分相應增上慧住。即順忍下也。第七諸諦相應增上慧住。即順忍中也。第八緣起流轉止息相應增上慧住。即順忍上也。第九無相有功用住。即無生忍下也。第十無相無功用住。即無生忍中也。第十一無礙解住。即無生忍上也。第十二
【現代漢語翻譯】 現代漢語譯本 不入僧祇（Sangha，僧團）。此住所修皆名發趣（Faqu，開始趨向目標）。故與前別。然此住中思擇力勝所作加行。以彼修慧未得堅固相續無退。慈恩法師云。此說無漏。修慧未得非有漏慧此住不得。或此所說初發心時。十信菩薩八相成道未超五畏。所有修慧未堅固也。又於三處忘失正念。一于境界可不可意色等六境。其心顛倒忘失正念。二于受生彼彼身中。既受生已忘前生事。三于所受所持諸法。久作久說有所忘失。或於一時具足聰慧。為他說法勉勵而轉。如闇中射或中不中。或於一時于大菩提雖已發心而復退舍。或時棄捨先所受學凈戒律儀不能受學。或時舍于利樂有情而生厭倦利益安未能廣大。于諸菩薩所學之中未能普學。菩薩相中未皆成就。在家出家二分菩薩正加行中未等顯現。於此所說諸行相狀。下忍轉時諸行上品。中忍轉時諸行中品。上忍轉時諸行下品。漸輕微故。入初地時此一切相皆無所有乃至廣說。第三極歡喜住。亦名凈勝意樂住。即是此經信忍下也。第四增上戒住。即信忍中也。第五增上心住。即信忍上也。第六覺分相應增上慧住。即順忍下也。第七諸諦相應增上慧住。即順忍中也。第八緣起流轉止息相應增上慧住。即順忍上也。第九無相有功用住。即無生忍下也。第十無相無功用住。即無生忍中也。第十一無礙解住。即無生忍上也。第十二
【English Translation】 English version Not entering the Sangha (僧祇，the monastic community). The practices in this stage are all called Faqu (發趣，initial aspiration). Therefore, it is different from the previous stages. In this stage, the power of discernment surpasses the effort made in practice because the wisdom cultivated has not yet attained firm continuity without regression. The Dharma Master of Ci'en (慈恩) said that this refers to non-outflow (無漏). If cultivated wisdom has not been attained, it is not considered wisdom with outflow (有漏), and this stage cannot be attained. Alternatively, this may refer to the initial aspiration. The Ten Faith Bodhisattvas (十信菩薩) who have not yet transcended the Five Fears (五畏) in the Eight Aspects of Accomplishing the Path (八相成道) have not yet solidified their cultivated wisdom. Furthermore, there are three instances of losing mindfulness: first, regarding the six objects of sense (六境) such as agreeable and disagreeable colors, the mind is inverted and loses mindfulness; second, in the various bodies one is born into, having been born, one forgets the events of the previous life; third, regarding the dharmas (法) one has received and upheld, one forgets what has been done and said for a long time. Or at times, one is fully intelligent, diligently expounding the Dharma (法) to others, like shooting in the dark, sometimes hitting and sometimes missing. Or at times, although one has already aspired to Great Bodhi (大菩提), one retreats and abandons it. Or sometimes, one abandons the pure precepts and vows (凈戒律儀) that one has previously received and studied, unable to continue learning them. Or sometimes, one abandons benefiting and delighting sentient beings (利樂有情), becoming weary, and failing to extensively benefit and pacify. One fails to universally learn among the teachings of the Bodhisattvas (菩薩), and one has not yet fully accomplished all the characteristics of a Bodhisattva. The correct practice of Bodhisattvas, both lay and monastic, has not yet equally manifested. Regarding the characteristics of these practices, the superior qualities of practice occur during the lower endurance (下忍) stage, the middle qualities of practice occur during the middle endurance (中忍) stage, and the inferior qualities of practice occur during the upper endurance (上忍) stage, gradually becoming lighter and more subtle. Upon entering the first ground (初地), all these characteristics are completely absent, and so on. The third stage, the Utmost Joyful Abiding (極歡喜住), is also called the Pure Superior Intent Abiding (凈勝意樂住), which is the lower level of faith-acceptance (信忍) in this sutra. The fourth stage, the Increased Precept Abiding (增上戒住), is the middle level of faith-acceptance. The fifth stage, the Increased Mind Abiding (增上心住), is the upper level of faith-acceptance. The sixth stage, the Increased Wisdom Abiding Corresponding to the Factors of Enlightenment (覺分相應增上慧住), is the lower level of compliance-acceptance (順忍). The seventh stage, the Increased Wisdom Abiding Corresponding to the Truths (諸諦相應增上慧住), is the middle level of compliance-acceptance. The eighth stage, the Increased Wisdom Abiding Corresponding to the Arising, Flowing, Cessation of Dependent Origination (緣起流轉止息相應增上慧住), is the upper level of compliance-acceptance. The ninth stage, the Signless Abiding with Effort (無相有功用住), is the lower level of non-origination-acceptance (無生忍). The tenth stage, the Signless Abiding without Effort (無相無功用住), is the middle level of non-origination-acceptance. The eleventh stage, the Unobstructed Understanding Abiding (無礙解住), is the upper level of non-origination-acceptance. The twelfth
最上成滿菩薩住。即寂滅忍下也。第十三最極如來住。即寂滅忍上也。雖十三住對十四忍數即少一。彼乃廣也。初種性住忍所不攝。同下頌中十善位也。若以十善為忍方便。即彼與此無寬狹故。攝大乘論從初十信乃至佛地。于中說有三十四忍。地前三忍於十地中地地分為三十忍。佛地為一三十四也。又真諦記釋此五忍各治三障。瑜伽四十九說為七地。唯識論說五位修習。皆與此經五忍相攝。講者敘焉。問經列忍等云上中下。順理應云皆下中上。何不次耶。答據能行行理實應然。約所治障亦不違理。從此第三結示修行。
經。名為菩薩修行般若波羅蜜多。
解曰。結也。從此第二廣明五忍。于中分二。一廣明五忍。二結修諸忍。廣明五忍文即為五。初明伏忍于中分三。一習種性二性種性三道種性。初習種性于中分三。初標位辯相。次正解修行。后結為聖胎。且初第一標位辯相。
經。善男子初伏忍位起習種性修十住行。
解曰。伏忍位者五忍之中伏忍居首。伏忍之內三中最初創入僧祇故云初也。
伏謂折伏。忍義如前。位者位次此下忍也。起習種性者。起謂生起。超前十善入忍位也。習者修習。言種性者順理相應為后勝因故得名種。現種熏習習成性故。修十住行者此經略標不列住名。如
【現代漢語翻譯】 現代漢語譯本 最上成滿菩薩（Zuishang Chengman Pusa，菩薩名）所住之處，即是寂滅忍（Jimie Ren）之下的位置。第十三最極如來（Zuiji Rulai，如來名）所住之處，即是寂滅忍之上的位置。雖然十三住對應十四忍，數量上少了一個，但那是因為十三住是廣義的。最初的種性住（Zhongxing Zhu）不在忍的範圍之內，如同下文頌中的十善位（Shishan Wei）。如果將十善作為忍的方便法門，那麼它們之間就沒有寬窄之分。攝大乘論（She Dacheng Lun）從最初的十信（Shixin）乃至佛地（Fodi），其中說到有三十四忍。地前三忍（Diqian Sanren）在十地（Shidi）中，每一地分為三十忍。佛地為一，總共三十四忍。又有真諦（Zhendi，人名）的記錄解釋這五忍各自對治三種障礙。瑜伽四十九（Yuqie Sishijiu）說為七地。唯識論（Weishi Lun）說五位修習，都與此經的五忍相互包含。講解者敘述這些內容。有人問：經文中排列忍等，說上中下，按照道理應該說皆下中上，為什麼不這樣排序呢？回答：根據能行之行的道理，確實應該如此。但從所對治的障礙來說，也不違反道理。從此第三部分總結並展示修行。 經文：名為菩薩修行般若波羅蜜多（Bore Boluomidu，智慧到彼岸）。 解釋：總結。從此第二部分廣泛闡明五忍，其中分為兩部分。一是廣泛闡明五忍，二是總結修習各種忍。廣泛闡明五忍的文分為五部分。首先闡明伏忍（Furen），其中分為三部分。一是習種性（Xizhongxing），二是性種性（Xingzhongxing），三是道種性（Daozhongxing）。首先是習種性，其中分為三部分。首先標明位置，辨別相狀。其次正式解釋修行。最後總結為聖胎（Shengtai）。先看第一個標明位置，辨別相狀。 經文：善男子，初伏忍位，起習種性，修十住行（Shizhu Xing）。 解釋：伏忍位，是五忍之中伏忍排在首位。伏忍之內，三者之中最初進入僧祇（Sengqi）因此說是初。伏是折伏的意思。忍的含義如前所述。位是指位次，是下忍。起習種性，起是生起的意思。超越之前的十善進入忍位。習是修習的意思。種性是指順應道理，與道理相應，作為以後殊勝的因，因此得名為種。現種熏習，熏習成為性。修十住行，此經文簡略標出，沒有列出十住的名稱。如
【English Translation】 English version The abode of Bodhisattva Zuishang Chengman (Zuishang Chengman Pusa, name of a Bodhisattva) is below the Jimie Ren (Jimie Ren, extinction forbearance). The abode of the thirteenth Tathagata Zuiji (Zuiji Rulai, name of a Tathagata) is above the Jimie Ren. Although the thirteen abodes correspond to the fourteen forbearances, the number is one less, but that is because the thirteen abodes are broad. The initial Zhongxing Zhu (Zhongxing Zhu, nature-line abode) is not included in the scope of forbearance, like the ten virtuous positions (Shishan Wei) in the verse below. If the ten virtues are taken as a convenient method for forbearance, then there is no difference in width between them. The She Dacheng Lun (She Dacheng Lun, Compendium of the Mahayana) from the initial ten beliefs (Shixin) to the Buddha-ground (Fodi), mentions thirty-four forbearances. The three forbearances before the ground (Diqian Sanren) in the ten grounds (Shidi), each ground is divided into thirty forbearances. The Buddha-ground is one, a total of thirty-four forbearances. Furthermore, the records of Zhendi (Zhendi, name of a person) explain that these five forbearances each counteract three obstacles. Yoga Forty-nine (Yuqie Sishijiu) speaks of seven grounds. The Consciousness-only Treatise (Weishi Lun) speaks of five stages of practice, all of which are included in the five forbearances of this sutra. The lecturer narrates these contents. Someone asks: The sutra lists forbearances, etc., saying upper, middle, and lower. According to reason, it should say all lower, middle, and upper. Why is it not in this order? The answer: According to the principle of the practice of the able practitioner, it should indeed be so. But from the perspective of the obstacles being counteracted, it does not violate reason either. From this third part, summarize and show the practice. Sutra: It is called Bodhisattva's practice of Prajna Paramita (Bore Boluomidu, perfection of wisdom). Explanation: Conclusion. From this second part, widely explain the five forbearances, which are divided into two parts. One is to widely explain the five forbearances, and the other is to summarize the practice of various forbearances. The text that widely explains the five forbearances is divided into five parts. First, explain the Furen (Furen, subduing forbearance), which is divided into three parts. One is the Xizhongxing (Xizhongxing, practice-nature line), the second is the Xingzhongxing (Xingzhongxing, nature-nature line), and the third is the Daozhongxing (Daozhongxing, path-nature line). First is the Xizhongxing, which is divided into three parts. First, mark the position and distinguish the characteristics. Second, formally explain the practice. Finally, summarize as the holy embryo (Shengtai). First, look at the first one, marking the position and distinguishing the characteristics. Sutra: Good man, in the initial Furen position, the Xizhongxing arises, practicing the ten abodes (Shizhu Xing). Explanation: The Furen position is the Furen among the five forbearances, ranking first. Within the Furen, among the three, the first to enter the Asamkhya (Sengqi) is therefore called the initial. Fu means to subdue. The meaning of forbearance is as mentioned before. Position refers to the position, which is the lower forbearance. The arising of Xizhongxing, arising means arising. Surpassing the previous ten virtues to enter the forbearance position. Xi means practice. Zhongxing refers to conforming to reason, corresponding to reason, and being named as a seed because it is a superior cause for the future. The present seed is perfumed, and the perfuming becomes nature. Practicing the ten abodes, this sutra briefly marks it, without listing the names of the ten abodes. Such as
華嚴經十住品云。所謂發心住治地住．修行住．生貴住．具足方便住．正心住．不退住．童真住．王子住．灌頂住．辯住行相至下悉矣。從此第二正辯修行。于中有四。且初第一明發心相。
經。初發心相有恒河沙眾生見佛法僧。
解曰。初發心相者長耳三藏云。初習種性有三相發心。一假想發二輕想發三信想發。假想發者藉三種力。一善友力謂善知識。二者行力謂受律儀。三者法力通別二因。通謂如來藏別謂信等五根也。由此三力于佛菩提假起菩提想。以求自安諸有情。猶如聲聞觀諸非青假起青想而能伏惑。此中亦爾名假想發。此後后想修習不已義尚難識。譬如輕毛無所倚著名輕想發。此後後心信珠顯現名信想發。得入十信名發心相也有恒河沙眾生者。此顯發心其數雖多至於不退入忍位者其數甚少。譬如魚子庵羅樹花彼二雖多成實極少。見佛法僧者明發心緣。或復聞說一體三寶自性常住。或見別相住持三寶。猶教誨力於三寶中發起無上良福田想。而生定信入十信也。從此第二明十信心。
經。發於十信所謂信心念心精進心慧心定心不退心戒心願心護法心迴向心具此十心。
解曰。初句總標。言信心者。澄凈為性善順三寶。離不信故。言念心者明記為性令心不斷。離忘念故。精進心者。遍策
【現代漢語翻譯】 現代漢語譯本： 《華嚴經·十住品》中說：『所謂發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。』這些住位的行相在下文會詳細闡述。從這裡開始，第二部分正式辨析修行，其中包含四個方面。首先，第一點闡明發心的相狀。
經文：『初發心相有恒河沙眾生見佛法僧。』
解釋：關於『初發心相』，長耳三藏（對玄奘法師的尊稱）說：『初習種性有三種發心。一是假想發，二是輕想發，三是信想發。』假想發是指藉助三種力量：一是善友力，即善知識（指能夠引導人們走上正道的良師益友）；二是行力，即受持律儀（佛教的行爲規範）；三是法力，包括通因和別因。通因指如來藏（一切眾生皆具的成佛的可能性），別因指信等五根（信根、進根、念根、定根、慧根）。憑藉這三種力量，對於佛菩提（指覺悟的智慧）假立菩提之想，以求自身安樂和利益一切有情（指一切有情感的生命）。猶如聲聞（指聽聞佛陀教誨而證悟的修行者）觀諸非青之物假立青想而能降伏煩惱。這裡也是如此，稱為假想發。此後，後後的觀想修習不已，其義理尚且難以認識。譬如輕毛無所依附，名為輕想發。此後，後後的心念中，信珠（比喻堅定的信心）顯現，名為信想發。得到進入十信位的資格，名為發心相。』『有恒河沙眾生』，這表明發心的人數雖然眾多，但最終能夠達到不退轉、進入忍位（指菩薩修行過程中對一切逆境都能安忍的階段）的人數卻非常少。譬如魚子和庵羅樹的花，雖然數量很多，但最終能夠結成果實的卻極少。『見佛法僧』，這說明發心的因緣。或者聽聞宣說一體三寶（指佛、法、僧三者本體同一，不可分割）自性常住，或者見到別相住持三寶（指佛像、經書、僧人），猶如受到教誨的力量，對於三寶生起無上的良福田之想，從而生起堅定的信心，進入十信位。從此，第二部分闡明十信心。
經文：『發於十信所謂信心念心精進心慧心定心不退心戒心願心護法心迴向心具此十心。』
解釋：第一句總括標明。『言信心者』，以澄凈為體性，善順三寶，遠離不信的緣故。『言念心者』，以明記為體性，使心念不斷，遠離忘唸的緣故。『精進心者』，普遍策勵。
【English Translation】 English version: The Avatamsaka Sutra, Chapter on the Ten Dwellings, states: 'The so-called dwelling of initial aspiration, dwelling of taming the ground, dwelling of practice, dwelling of noble birth, dwelling of complete skillful means, dwelling of right mind, dwelling of non-retrogression, dwelling of pure youth, dwelling of prince, dwelling of coronation.' The characteristics of these dwellings will be elaborated upon in detail below. From here, the second part formally discusses practice, which includes four aspects. First, the first point clarifies the characteristics of initial aspiration.
Sutra: 'In the aspect of initial aspiration, there are Ganges-river-sands of sentient beings who see the Buddha, Dharma, and Sangha.'
Explanation: Regarding 'the aspect of initial aspiration,' the Venerable Xuanzang (an honorific title for Xuanzang) said: 'The initial stage of learning has three types of aspiration. First, aspiration through imagination; second, aspiration through light thought; and third, aspiration through faith. Aspiration through imagination refers to relying on three forces: first, the force of good friends, meaning virtuous teachers (referring to good teachers and friends who can guide people onto the right path); second, the force of practice, meaning upholding precepts (Buddhist behavioral norms); and third, the force of Dharma, including the common cause and the specific cause. The common cause refers to the Tathagatagarbha (the potential for Buddhahood inherent in all beings), and the specific cause refers to the five roots of faith, etc. (the roots of faith, diligence, mindfulness, concentration, and wisdom). Relying on these three forces, one provisionally establishes the thought of Bodhi (referring to enlightened wisdom) for Buddhahood, seeking self-peace and benefiting all sentient beings (referring to all sentient beings with emotions). It is like the Shravakas (referring to practitioners who attain enlightenment by hearing the Buddha's teachings) observing non-blue objects and provisionally establishing the thought of blue, thereby subduing afflictions. It is the same here, called aspiration through imagination. Thereafter, the subsequent contemplation and practice continue without end, and its meaning is still difficult to recognize. For example, light feathers have nothing to rely on, called aspiration through light thought. Thereafter, in the subsequent thoughts, the pearl of faith (a metaphor for firm faith) appears, called aspiration through faith.' Gaining the qualification to enter the ten stages of faith is called the aspect of initial aspiration. 'There are Ganges-river-sands of sentient beings,' which indicates that although the number of people who aspire is numerous, the number of those who can ultimately reach non-retrogression and enter the stage of forbearance (referring to the stage in a Bodhisattva's practice where they can endure all adversities) is very small. It is like fish eggs and the flowers of the amra tree, although numerous, very few can ultimately bear fruit. 'Seeing the Buddha, Dharma, and Sangha' indicates the causes and conditions for aspiration. Either hearing the proclamation of the oneness of the Three Jewels (referring to the Buddha, Dharma, and Sangha being one entity, inseparable) and the permanence of their nature, or seeing the distinct aspects of the Three Jewels that uphold the world (referring to Buddha statues, scriptures, and monks), as if receiving the power of teaching, one generates the thought of the Three Jewels as supreme fields of merit, thereby generating firm faith and entering the ten stages of faith. From here, the second part elucidates the ten faiths.
Sutra: 'Developing the ten faiths, namely faith, mindfulness, diligence, wisdom, concentration, non-retrogression, precepts, vows, protection of the Dharma, and dedication. Possessing these ten minds.'
Explanation: The first sentence is a general statement. 'Faith' is characterized by purity, being in accordance with the Three Jewels, and being free from disbelief. 'Mindfulness' is characterized by clear recollection, keeping the mind continuous, and being free from forgetfulness. 'Diligence' universally encourages.
三業皆令不退。離懈怠故。言慧心者。簡擇為性令心治斷。離惡見故。言定心者。專注為性令心不動。離散亂故。此上五心即是五根遍生一切諸功德故。亦即五力不為一切自所治障所屈動故。不退心者。令五根力具大堪能。必不退起上品邪見普斷善根作闡提故。故下捲雲。若至忍位入正定聚。不作五逆不謗正法。由此而言。至第六心不為不善所退動。故四不退中信不退也。言戒心者。遮防身語令心調柔離破戒故。言願心者出體如前。求菩提愿利有情願不間斷故。護法心者守護六根。離塵境故。守護餘九令不失故。或於三寶不惜身命常守護故。迴向心者所修前九及諸勝行回施眾生。回求菩提。迴向涅槃。不求世間及二乘故。又瓔珞經云。謂十信心各互相資心心有十。即是修行百法明門。常發無量有行無行大愿。得入習種性故。具十心者。明於十信心須具修。于中隨闕即非此位。然則此十皆言心者。心謂緣慮而為主故。初信等五是心所法。恒依心住。起必相應。不退等五是其勝用。心自在故俱云心也。此前標云初伏忍位起習種性修十住行。今列十信云具十心。即顯具修十信心者方入十住。何以知者。瓔珞經說。通賢及聖有此二。初云十住。華嚴經中具明行位。地前三十十住為初。無別十信。不應十信。判為外凡。即違此中
【現代漢語翻譯】 現代漢語譯本 使三業（身、語、意）都不退轉，這是因為遠離懈怠的緣故。所說的『慧心』，是以簡擇為特性，使心能夠治理和決斷，遠離錯誤的見解的緣故。所說的『定心』，是以專注為特性，使心不動搖，遠離散亂的緣故。以上這五種心，就是五根（信根、精進根、念根、定根、慧根），普遍產生一切功德的緣故。也就是五力（信力、精進力、念力、定力、慧力），不被一切自身所治理的障礙所屈服和動搖的緣故。『不退心』，使五根和五力具備強大的能力，必定不會退轉而生起上品的邪見，普遍斷除善根，成為斷善根者（闡提）的緣故。所以下卷說，如果達到忍位，進入正定聚，就不會造作五逆罪，不會誹謗正法。由此而言，達到第六心，就不會被不善所退動，所以四不退中，這是信不退。所說的『戒心』，是遮防身語，使心調柔，遠離破戒的緣故。所說的『願心』，其體性如前所述，是求菩提的愿，利益有情的愿，不間斷的愿的緣故。『護法心』，是守護六根（眼、耳、鼻、舌、身、意），遠離塵境的緣故。守護其餘九種心，使它們不失壞的緣故。或者對於三寶（佛、法、僧）不惜身命，常常守護的緣故。『迴向心』，是將所修的前九種心以及各種殊勝的修行，回施給眾生，回求菩提，迴向涅槃，不求世間以及二乘（聲聞、緣覺）的緣故。另外，《瓔珞經》說，所謂的十信心，各自互相資助，心心都有十種，這就是修行百法明門。常常發起無量有行和無行的大愿，才能進入習種性的緣故。具備十種心的人，說明對於十信心必須具足修習，其中缺少任何一種，就不是這個位次。然而這十種都稱為『心』，是因為心以緣慮為主的緣故。初信等五種是心所法，恒常依心而住，生起時必定相應。不退等五種是其殊勝的作用，心自在的緣故，所以都稱為心。前面標明初伏忍位，生起習種性，修習十住行。現在列出十信，說具備十種心，就顯示了具足修習十信心的人，才能進入十住。為什麼知道呢？《瓔珞經》說，通達賢位和聖位都有這兩種。開始說十住，《華嚴經》中詳細說明了行位，地前三十心以十住為開始，沒有另外的十信。不應該將十信判為外凡，這就違背了這裡所說的。
【English Translation】 English version May the three karmas (body, speech, and mind) all be non-retrogressive, because of being apart from laziness. 'Wisdom-mind' (慧心) means that discernment is its nature, enabling the mind to govern and decide, and being apart from evil views. 'Concentration-mind' (定心) means that focus is its nature, enabling the mind to be unmoving, and being apart from distraction. The above five minds are the five roots (信根, xin gen - root of faith; 精進根, jing jin gen - root of diligence; 念根, nian gen - root of mindfulness; 定根, ding gen - root of concentration; 慧根, hui gen - root of wisdom), universally generating all merits. They are also the five powers (信力, xin li - power of faith; 精進力, jing jin li - power of diligence; 念力, nian li - power of mindfulness; 定力, ding li - power of concentration; 慧力, hui li - power of wisdom), not being subdued or moved by all the obstacles governed by oneself. 'Non-retrogressive mind' (不退心) enables the five roots and powers to possess great competence, and will certainly not retrogress to generate superior evil views, universally cutting off good roots, and becoming an icchantika (闡提, chan ti - one who has cut off their roots of goodness). Therefore, the lower volume says, 'If one reaches the stage of forbearance and enters the assembly of right determination, one will not commit the five rebellious acts or slander the right Dharma.' From this, it can be said that reaching the sixth mind will not be retrogressed by unwholesomeness, so among the four non-retrogressions, this is non-retrogressive faith. 'Precept-mind' (戒心) means preventing the body and speech, making the mind gentle, and being apart from breaking precepts. 'Vow-mind' (願心) means that its essence is as mentioned before, it is the vow to seek Bodhi, the vow to benefit sentient beings, and the vow to be uninterrupted. 'Dharma-protecting mind' (護法心) means protecting the six senses (眼, yan - eye; 耳, er - ear; 鼻, bi - nose; 舌, she - tongue; 身, shen - body; 意, yi - mind), being apart from the realm of dust. Protecting the remaining nine minds, so that they are not lost. Or, for the Three Jewels (三寶, san bao - Buddha, Dharma, Sangha), not sparing one's life, and constantly protecting them. 'Dedication-mind' (迴向心) means dedicating the previous nine minds and all the superior practices to sentient beings, dedicating to seeking Bodhi, and dedicating to Nirvana, not seeking the world or the Two Vehicles (二乘, er cheng - Śrāvakayāna and Pratyekabuddhayāna). Also, the Yingluo Sutra says, 'The ten faith-minds each mutually assist each other, and each mind has ten, which is the practice of the hundred Dharma bright gates. Constantly generating immeasurable great vows of having practice and not having practice, one can enter the stage of habit-nature.' Having the ten minds means that one must fully cultivate the ten faith-minds, and lacking any of them means that one is not in this position. However, all ten are called 'mind' because the mind takes contemplation as its master. The first five, such as faith-mind, are mental factors, constantly relying on the mind to abide, and they must correspond when they arise. The latter five, such as non-retrogressive mind, are their superior functions, and because the mind is at ease, they are all called mind. Before, it was stated that at the initial subduing forbearance stage, the habit-nature arises, and the ten dwelling practices are cultivated. Now, listing the ten faiths and saying that one possesses the ten minds shows that those who fully cultivate the ten faith-minds can enter the ten dwellings. How do we know this? The Yingluo Sutra says that both the wise and the holy have these two. Initially, it speaks of the ten dwellings, and the Avatamsaka Sutra explains the stages of practice in detail. The thirty minds before the ground begin with the ten dwellings, and there are no separate ten faiths. It should not be judged that the ten faiths are external ordinary beings, which would violate what is said here.
伏忍位故。由此十信於十善位雖即修行。有退有進猶如輕毛。於十千劫修習增勝具足不退方名入劫。稱習忍位。即十住中發心住攝。從此第三利生分齊。
經。而能少分化諸眾生。
解曰。明利他也。如下說云。習種銅輪化二天下。華嚴經云。此住菩薩勸學十法。所謂勤供養佛樂住生死。主導世間令除惡業。以勝妙法常行教誨。嘆無上法學佛功德。生諸佛前恒蒙攝受。方便演說寂靜三昧。讚歎遠離生死輪迴。為苦眾生作歸依處。第三主導世間即此輪王。第十為苦生依即八相成佛故。此經云化諸眾生。即是華嚴世出世化。舉初攝后。十住應知。若爾如何名少分化。答望前十善可云廣大。望后位云少分矣。從此第四超二乘地。
經。超過二乘一切善地。
解曰。超過二乘學無學果。一切善地者。依大般若。三乘共行十地。一干慧地。二性地。三八人地。四見地。五薄地。六離垢地。七已辦地。八獨覺地。九菩薩地。十如來地。於此十中菩薩第九。今習種位由發大心雙修二利故。雖下忍即超前八故。云超過一切善地。又以義言。二乘皆有見修無學。菩薩超彼故云一切。又大乘同性經。三乘及佛各有十地。此超前二云一切矣從此第三結為聖胎。
經。是為菩薩初長養心為聖胎故。
解曰
【現代漢語翻譯】 現代漢語譯本：伏忍位是這樣的。因此，十信位的修行者在十善位上雖然也在修行，但有時會退步，有時會進步，就像輕毛一樣不穩定。要經過十千劫的修習，不斷增進，具足不退轉的功德，才能稱為進入了劫位，也就是習忍位。這相當於十住中的發心住。從此開始，菩薩進入第三個階段，即利益眾生的階段。
經文：而能少分化諸眾生。
解釋：說明菩薩開始利益他人。如下文所說：『習種銅輪化二天下。』《華嚴經》說：『此住菩薩勸學十法，所謂勤供養佛樂住生死，主導世間令除惡業，以勝妙法常行教誨，嘆無上法學佛功德，生諸佛前恒蒙攝受，方便演說寂靜三昧，讚歎遠離生死輪迴，為苦眾生作歸依處。』第三個『主導世間』就是指這裡的輪王，第十個『為苦生依』就是指八相成佛。此經說『化諸眾生』，就是《華嚴經》中所說的世間和出世間的教化，這是舉初攝后，十住位的菩薩應該知道的。如果這樣，為什麼又說是『少分化』呢？回答是：相對於之前的十善位來說，可以說是廣大；但相對於後面的更高位次來說，就只是少分了。從此開始，菩薩進入第四個階段，超越二乘的境界。
經文：超過二乘一切善地。
解釋：超過二乘的有學和無學果位。『一切善地』是指依據《大般若經》所說的三乘共行的十地：一、干慧地，二、性地，三、八人地，四、見地，五、薄地，六、離垢地，七、已辦地，八、獨覺地，九、菩薩地，十、如來地。在這十地中，菩薩位於第九地。現在，習種位的菩薩由於發了大心，同時修習自利利他，雖然處於下忍位，但已經超越了前面的八地，所以說『超過一切善地』。另外，從意義上來說，二乘都有見道、修道和無學道，菩薩超越了他們，所以說是『一切』。還有，《大乘同性經》說，三乘和佛各有十地，這裡超越了前二乘，所以說是『一切』。從此開始，菩薩進入第三個階段，結成聖胎。
經文：是為菩薩初長養心為聖胎故。
解釋：
【English Translation】 English version: The stage of 'Forbearance of Submission' (伏忍位) is like this. Therefore, although practitioners in the Ten Faiths (十信) stage are also cultivating in the Ten Virtues (十善) stage, they sometimes regress and sometimes progress, like light feathers, unstable. Only after cultivating for ten thousand kalpas (劫), constantly increasing, and possessing the merit of non-retrogression, can one be said to have entered the kalpa stage, which is the 'Forbearance of Practice' (習忍位) stage. This is equivalent to the 'Dwelling of Initial Aspiration' (發心住) in the Ten Dwellings (十住). From this point on, the Bodhisattva enters the third stage, which is the stage of benefiting sentient beings.
Sutra: 'And is able to convert sentient beings in a small way.' (而能少分化諸眾生)
Explanation: Explains that the Bodhisattva begins to benefit others. As it says below: 'The Copper Wheel King of Practice (習種銅輪) converts two continents.' The Avatamsaka Sutra (華嚴經) says: 'Bodhisattvas in this dwelling encourage the study of ten dharmas, namely, diligently making offerings to the Buddha, delighting in dwelling in birth and death, leading the world to eliminate evil karma, constantly teaching with supreme and wonderful dharmas, praising the unsurpassed dharma and learning the merits of the Buddha, constantly receiving and being embraced before all Buddhas, skillfully expounding the samadhi of tranquility, praising the abandoning of the cycle of birth and death, and becoming a refuge for suffering sentient beings.' The third, 'leading the world,' refers to the Wheel-Turning King (輪王) here, and the tenth, 'relying on suffering beings,' refers to the eight aspects of becoming a Buddha (八相成佛). This sutra says 'converts sentient beings,' which is the worldly and transcendental conversion mentioned in the Avatamsaka Sutra. This is taking the beginning to encompass the end; the Bodhisattvas of the Ten Dwellings should know this. If so, why is it said to be 'converting in a small way'? The answer is: compared to the previous Ten Virtues stage, it can be said to be vast; but compared to the later, higher stages, it is only a small part. From this point on, the Bodhisattva enters the fourth stage, transcending the realm of the Two Vehicles (二乘).
Sutra: 'Transcending all the virtuous grounds of the Two Vehicles.' (超過二乘一切善地)
Explanation: Transcending the stages of learning and no-more-learning of the Two Vehicles. 'All virtuous grounds' refers to the ten grounds that the Three Vehicles (三乘) practice together according to the Great Perfection of Wisdom Sutra (大般若經): 1. Dry Insight Ground (干慧地), 2. Nature Ground (性地), 3. Eighth Person Ground (八人地), 4. Seeing Ground (見地), 5. Thin Ground (薄地), 6. Detached Ground (離垢地), 7. Completed Ground (已辦地), 8. Solitary Buddha Ground (獨覺地), 9. Bodhisattva Ground (菩薩地), 10. Tathagata Ground (如來地). Among these ten grounds, the Bodhisattva is in the ninth ground. Now, the Bodhisattva in the Practice Seed stage, due to generating a great aspiration and simultaneously cultivating self-benefit and benefiting others, although in the Lower Forbearance stage, has already surpassed the previous eight grounds, so it is said to 'transcend all virtuous grounds.' Furthermore, in terms of meaning, the Two Vehicles all have the paths of seeing, cultivation, and no-more-learning; the Bodhisattva transcends them, so it is said to be 'all.' Also, the Great Vehicle Homogeneous Sutra (大乘同性經) says that the Three Vehicles and the Buddha each have ten grounds; here, transcending the previous Two Vehicles, it is said to be 'all.' From this point on, the Bodhisattva enters the third stage, forming the holy embryo.
Sutra: 'This is why the Bodhisattva's initial nurturing of the mind is for the sake of the holy embryo.' (是為菩薩初長養心為聖胎故)
Explanation:
。於三賢位俱名聖胎。舉此攝余皆聖胎也。所言胎者。自種為因善友為緣。聞凈法界等流正法修習長養初地見道誕佛家矣。從此第二明性種性。于中分三。一標位辯相。二正解修行。三結超倒想。且初第一標位辯相。
經。複次性種性菩薩修行十種波羅蜜多。
解曰。性種性者。上言性者。以前習種所修習性而成此性故云性也。言種性者。以前種現如同類因引生於此名種性也。即性之種種之性矣。問瑜伽論云。一本性住種性。二習所成種性。此經乃云一習種性二性種性。何故經論前後相違。答論中所明。先本有性依本修習后習成性。經中所明先明修習。習成種性后以習成為性種性。論約本習未習已習。經唯修習初習久習各據一義。亦不相違。言菩薩者十行菩薩也。如華嚴經十行品云。所謂歡喜行。饒益行。無違逆行。無屈撓行。離癡亂行。善現行。無著行。難得行。善法行。真實行也修行十種波羅蜜多者十度行也。十行菩薩各修一行。即十度故。云何修行。施等諸行名波羅蜜多。唯識論云。要七最勝之所攝受。方可建立波羅蜜多。一安住最勝。謂要安住菩薩種性。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要悲愍一切有情。四事業最勝。謂要具行一切事業。五巧便最勝。謂要無相智所攝受。六回向
【現代漢語翻譯】 現代漢語譯本：在三賢位都可稱為聖胎（指菩薩最初發心受胎的階段）。這裡舉出聖胎，也包含了其他的階段。所說的『胎』，是指以自身所種下的善根為因，以善友的引導為緣，聽聞清凈法界等同於佛的正法，通過修習增長，最終在初地見道時，誕生於佛家。從此之後，第二部分闡明性種性，其中分為三點：一、標明位次，辨別法相；二、正面解釋修行；三、總結超越顛倒妄想。首先是第一點，標明位次，辨別法相。
經文：『複次性種性菩薩修行十種波羅蜜多。』
解釋：性種性，前面所說的『性』，是指以前通過修習習種而成就的這種性質，所以稱為『性』。所說的『種性』，是指以前的種子顯現，如同同類的因引生於此，所以名為『種性』。也就是『性』的種種性質。問：瑜伽論中說：一、本性住種性；二、習所成種性。此經卻說：一、習種性；二、性種性。為什麼經論前後互相違背？答：論中所闡明的是，先有本來的性質，依靠本性修習，後來習得成就性質。經中所闡明的是，先闡明修習，通過修習成就種性，然後以修習成就為性種性。論是從本有、未修習、已修習的角度來說的，經是從修習的最初修習、長期修習的角度來說的，各自依據一個方面，所以並不互相違背。所說的菩薩，是指十行菩薩。如《華嚴經·十行品》所說：所謂歡喜行、饒益行、無違逆行、無屈撓行、離癡亂行、善現行、無著行、難得行、善法行、真實行。修行十種波羅蜜多，就是修行十度。十行菩薩各自修行一行，就是十度，所以說修行十種波羅蜜多。什麼是修行？佈施等各種行為稱為波羅蜜多。《唯識論》中說，必須要有七種最殊勝的條件所攝受，才可以建立波羅蜜多。一、安住最勝，就是要安住于菩薩的種性。二、依止最勝，就是要依止大菩提心。三、意樂最勝，就是要悲憫一切有情眾生。四、事業最勝，就是要具足修行一切事業。五、巧便最勝，就是要被無相智慧所攝受。六、迴向
【English Translation】 English version: In the Three Worthies positions, all are called Holy Embryo (referring to the initial stage of Bodhisattva's aspiration and conception). Mentioning this Holy Embryo encompasses all other stages. The 'embryo' refers to taking one's own planted good roots as the cause, the guidance of good friends as the condition, hearing the pure Dharma realm's equivalent to the Buddha's true Dharma, and through cultivation and growth, finally being born into the Buddha's family at the first ground of seeing the path. From then on, the second part elucidates the Nature Lineage, which is divided into three points: 1. Marking the position and distinguishing the Dharma characteristics; 2. Positively explaining the practice; 3. Concluding the transcendence of inverted delusions. First is the first point, marking the position and distinguishing the Dharma characteristics.
Sutra: 'Furthermore, Bodhisattvas of the Nature Lineage cultivate the ten Paramitas.'
Explanation: Nature Lineage, the 'nature' mentioned earlier refers to this nature achieved through cultivating the habitual seeds, hence it is called 'nature.' The 'lineage' refers to the manifestation of previous seeds, like similar causes giving rise to this, hence it is named 'lineage.' That is, the various natures of 'nature.' Question: The Yoga-bhumi-sastra says: 1. Innate Abiding Lineage; 2. Habitually Acquired Lineage. This sutra says: 1. Habitual Lineage; 2. Nature Lineage. Why do the sutras and treatises contradict each other? Answer: What the treatise elucidates is that first there is the original nature, relying on the original nature to cultivate, and later the habitual nature is achieved. What the sutra elucidates is that first it elucidates cultivation, through cultivation the lineage is achieved, and then the habitual achievement becomes the Nature Lineage. The treatise speaks from the perspective of original, uncultivated, and already cultivated, while the sutra speaks from the perspective of the initial cultivation and long-term cultivation, each based on one aspect, so they do not contradict each other. The Bodhisattva mentioned refers to the Bodhisattvas of the Ten Practices. As the 'Ten Practices Chapter' of the Avatamsaka Sutra says: So-called Joyful Practice, Beneficial Practice, Non-Adverse Practice, Non-Submissive Practice, Detached from Delusion Practice, Well-Manifested Practice, Non-Attached Practice, Difficult to Obtain Practice, Good Dharma Practice, True Practice. Cultivating the ten Paramitas is cultivating the ten perfections. The Bodhisattvas of the Ten Practices each cultivate one practice, which is the ten perfections, so it is said to cultivate the ten Paramitas. What is cultivation? Various actions such as giving are called Paramitas. The Vijnaptimatrata-siddhi-sastra says that it must be embraced by seven supreme conditions in order to establish Paramitas. 1. Abiding Supremacy, which is to abide in the Bodhisattva lineage. 2. Reliance Supremacy, which is to rely on the great Bodhicitta. 3. Intention Supremacy, which is to have compassion for all sentient beings. 4. Activity Supremacy, which is to fully cultivate all activities. 5. Skillful Means Supremacy, which is to be embraced by non-dual wisdom. 6. Dedication
最勝。謂要回向無上菩提。七清凈最勝。謂要不為二障間雜。若非此七所攝受者。所修諸行但名施等非到彼岸。此位菩薩依相似修。登地所行皆到彼岸從此第二正解修行。于中分三。一標十對治。二正解對治。三利生分齊。且初第一標十對治。
經。起十對治。
解曰。起謂生起。十者總標。對謂對觀。治即治遣。然此上卷三品之中廣明對治略能行行。下卷三中廣能行行略明對治。文可悉矣。從此第二正解對治。于中分三。且初第一對治四倒。
經。所謂觀察身受心法不凈諸苦無常無我。
解曰。言觀察者。觀謂對觀。察謂伺察亦審察也。體即是慧。身受心法者所觀境也。身謂相續。如智論中。身謂色蘊。受謂受蘊。心謂識蘊。法處法界併名法故。不凈等者能治行也。由無始來妄分別力。于身等四計為凈等。為令觀察知身不凈知受皆苦知心無常知法無我即離倒故又了身等無自性空。即一切倒悉皆離故。從此第二對治三毒。
經。治貪嗔癡三不善根起施慈慧三種善根。
解曰。上言治者通能所治。貪嗔等者此所治也。謂由意識于可意境貪慾隨增。不可意境嗔恚隨增。于中庸境無明隨增。由此三種為不善根。遍生慢等及隨煩惱。此三若伏余隨伏故。起慈等者能治行也。施謂無貪舍財
【現代漢語翻譯】 現代漢語譯本 最勝。指的是要回向無上菩提（至高無上的覺悟）。七清凈最勝。指的是要不被兩種障礙所混雜。如果不是這七種清凈所攝受的，所修的各種行為只能稱為佈施等等，不能到達彼岸（涅槃）。這個階段的菩薩依靠相似的修行。登地（證得菩薩果位）所修行的都是到達彼岸的，從此第二部分正式解釋修行，其中分為三部分：一、標示十種對治；二、正式解釋對治；三、利益眾生的範圍。首先是第一部分，標示十種對治。
經文：發起十種對治。
解釋：發起，指的是生起。十，是總的標示。對，指的是對觀。治，就是治理遣除。然而這部經的上卷三品中，詳細闡明了對治，簡略地說明了能行的行為。下卷三品中，詳細地說明了能行的行為，簡略地說明了對治。文義可以全部理解了。從此第二部分正式解釋對治，其中分為三部分。首先是第一部分，對治四種顛倒。
經文：所謂觀察身、受、心、法，不凈、諸苦、無常、無我。
解釋：說到觀察，觀指的是對觀，察指的是伺察，也是審察。它的本體就是智慧。身、受、心、法，是所觀察的境界。身，指的是相續。如《智論》中說，身指的是色蘊（構成身體的物質要素），受指的是受蘊（感受），心指的是識蘊（意識），法處、法界（精神現象的領域）都稱為法。不凈等等，是能對治的行為。由於無始以來虛妄分別的力量，對於身等等四種，計較認為是清凈等等。爲了讓人們觀察知道身體是不凈的，知道感受都是痛苦的，知道心是無常的，知道法是無我的，就能遠離顛倒。又瞭解身等等沒有自性空，那麼一切顛倒就都離開了。從此第二部分，對治三種毒。
經文：治理貪、嗔、癡三種不善的根源，生起佈施、慈悲、智慧三種善根。
解釋：上面說的治理，包括能治理的和所治理的。貪、嗔等等，是所治理的。指的是由於意識對於可意的境界，貪慾隨著增長；對於不可意的境界，嗔恚隨著增長；對於中庸的境界，無明隨著增長。由此三種作為不善的根源，普遍產生慢等等以及隨煩惱。這三種如果被制伏，其餘的也就隨著被制伏了。生起慈等等，是能對治的行為。佈施，指的是沒有貪婪地捨棄財物。
【English Translation】 English version 'The Most Excellent' refers to dedicating merit to Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). 'The Sevenfold Purity Most Excellent' refers to not being mixed with the two obscurations. If one's practices are not encompassed by these seven purities, then the various actions one performs can only be called giving, etc., and cannot reach the other shore (Nirvana). Bodhisattvas at this stage rely on similar practices. The practices of those who have attained the Bhumis (Bodhisattva stages) all reach the other shore. From this second part, the correct explanation of practice begins, which is divided into three parts: 1. Indicating the ten antidotes; 2. Correctly explaining the antidotes; 3. The scope of benefiting sentient beings. First is the first part, indicating the ten antidotes.
Sutra: Arousing the ten antidotes.
Explanation: 'Arousing' means arising. 'Ten' is a general indication. 'Antidote' means to counteract. 'Cure' means to govern and dispel. However, in the three chapters of the upper volume of this sutra, the antidotes are explained in detail, and the practices that can be performed are briefly described. In the three chapters of the lower volume, the practices that can be performed are explained in detail, and the antidotes are briefly described. The meaning can be fully understood. From this second part, the correct explanation of the antidotes begins, which is divided into three parts. First is the first part, counteracting the four inversions.
Sutra: So-called observing the body, feelings, mind, and phenomena as impure, suffering, impermanent, and without self.
Explanation: Speaking of 'observing,' 'observation' refers to counter-observation, and 'investigation' refers to careful examination and also thorough examination. Its essence is wisdom. Body, feelings, mind, and phenomena are the objects of observation. 'Body' refers to continuity. As it is said in the Mahaprajnaparamita Shastra, 'Body' refers to the form aggregate (rupa-skandha), 'feelings' refers to the feeling aggregate (vedana-skandha), 'mind' refers to the consciousness aggregate (vijnana-skandha), and the realm of phenomena (dharma-dhatu) is also called 'phenomena.' 'Impure,' etc., are the practices that can counteract. Due to the power of beginningless deluded discrimination, one mistakenly considers the body, etc., as pure, etc. In order to make people observe and know that the body is impure, know that feelings are all suffering, know that the mind is impermanent, and know that phenomena are without self, one can then be free from inversions. Furthermore, understanding that the body, etc., are without inherent existence and empty, then all inversions are completely abandoned. From this second part, counteracting the three poisons.
Sutra: Curing the three unwholesome roots of greed, hatred, and delusion, arousing the three wholesome roots of giving, loving-kindness, and wisdom.
Explanation: The 'curing' mentioned above includes both the curer and the cured. Greed, hatred, etc., are what are being cured. It refers to how, due to consciousness, greed increases with desirable objects; hatred increases with undesirable objects; and ignorance increases with neutral objects. These three act as the roots of unwholesomeness, universally producing pride, etc., and accompanying afflictions. If these three are subdued, the rest will also be subdued accordingly. Arousing loving-kindness, etc., are the practices that can counteract. Giving (dana) refers to non-greedily relinquishing wealth.
法故。慈謂無嗔與他樂故。慧由無癡即正慧故。由此三種而為善根。遍生萬行諸功德故。從此第三對治三世。
經。觀察三世過去因忍現在因果忍未來果忍。
解曰。忍體即慧。如上已解。觀過去業起曾因忍。觀現色心曾因之果當果之因起因果忍。觀未來法起當果忍。雖唯現在過未體無。所酬所引假變過未。又緣生法謂無明行為前際因。識等五支為現在果。愛取有三為現在因。生老死二為未來果。此約分位三際因果。此中為破執無因果及執斷常。令知因緣如幻似有故觀察也。此位菩薩觀身等四令離四倒。觀心等三離縛修行。觀三世法有而不實。故令觀察修勝行矣。從此第三利生分齊。
經。此位菩薩廣利眾生。
解曰。性種銀輪化三天下。超前習種故云廣利。從此第三結超倒想。
經。超過我見人見眾生等想外道倒想所不能壞。
解曰。我人等者義如前釋。等取壽者作者命者士夫儒童我之類也。言外道者邪論諸師。言倒想者四倒相應之想倒也。不能壞者。彼能執人及所執法所不能壞。由此菩薩勝解力增。邪師邪法悉超過故。問二乘外道俱是所超。何故前越二乘此超外道勝劣不次。答心由頓發即越二乘。行約漸修后超外道。又此已超非正超也。如二靜慮名出苦故。從此第三明道種
性文三如前。且初第一標位辯相。
經。複次道種性菩薩修十回向。
解曰。道種性者。道謂初地平等聖道。此引彼生與道為種。道之種種之性名道種性。二依主故。言菩薩者舉能行人。修十回曏者此略標也。如華嚴經十回向品云。所謂救護一切眾生離眾生相迴向。不壞迴向。等一切佛迴向至一切處迴向。無盡功德藏迴向。隨順堅固一切善根迴向。等隨順一切眾生迴向。真實迴向。無著無縛解脫迴向。等法界無量回向。義如下釋。從此第二正解修行。于中分二。且初第一總標十忍。
經。起十忍心。
解曰。此總標也。從此第二正辯對治。于中分三。且初第一對觀五忍。
經。謂觀五蘊色受想行識得戒忍定忍慧忍解脫忍解脫知見忍。
解曰。五蘊及忍義如前解。對觀五蘊得解脫蘊。謂觀自身語過患。由思願力遮防七支而得戒忍。次觀受蘊妄生領納諸受漂動。由定專注而得定忍。次觀想蘊取怨等像戲論分別起諸名言。如工畫人采畫諸境。由慧簡擇而得慧忍。次觀行蘊造作種種三有諸業繫縛生死。由慧離系解脫自在得解脫忍。次觀識蘊妄想分別起諸知見取著六塵。無分別慧解脫清凈得解脫知見忍。故對五蘊得解脫蘊。此依言說次第建立。如實義者。無分別慧觀五蘊空。于唸唸中皆具
【現代漢語翻譯】 現代漢語譯本：性文三如前。且初第一標位辯相。
經：複次道種性菩薩修十回向。（道種性：指以初地平等聖道為種子，能引生其他功德的性質。菩薩：指能修行之人。十回向：指十種不同的迴向方式。）
解曰：道種性者，道謂初地平等聖道。此引彼生與道為種。道之種種之性名道種性。二依主故。言菩薩者舉能行人。修十回曏者此略標也。如華嚴經十回向品云。所謂救護一切眾生離眾生相迴向，不壞迴向，等一切佛迴向至一切處迴向，無盡功德藏迴向，隨順堅固一切善根迴向，等隨順一切眾生迴向，真實迴向，無著無縛解脫迴向，等法界無量回向。義如下釋。從此第二正解修行。于中分二。且初第一總標十忍。
經：起十忍心。
解曰：此總標也。從此第二正辯對治。于中分三。且初第一對觀五忍。
經：謂觀五蘊（色、受、想、行、識）色受想行識得戒忍（通過持戒獲得的忍耐力），定忍（通過禪定獲得的忍耐力），慧忍（通過智慧獲得的忍耐力），解脫忍（通過解脫獲得的忍耐力），解脫知見忍（通過對解脫的正確知見獲得的忍耐力）。
解曰：五蘊及忍義如前解。對觀五蘊得解脫蘊。謂觀自身語過患。由思願力遮防七支而得戒忍。次觀受蘊妄生領納諸受漂動。由定專注而得定忍。次觀想蘊取怨等像戲論分別起諸名言。如工畫人采畫諸境。由慧簡擇而得慧忍。次觀行蘊造作種種三有諸業繫縛生死。由慧離系解脫自在得解脫忍。次觀識蘊妄想分別起諸知見取著六塵。無分別慧解脫清凈得解脫知見忍。故對五蘊得解脫蘊。此依言說次第建立。如實義者。無分別慧觀五蘊空。于唸唸中皆具
【English Translation】 English version: The nature of the text is as before. And firstly, the first section marks the position and distinguishes the characteristics.
Sutra: Furthermore, Bodhisattvas of the Path-Seed Nature cultivate the Ten Transferences of Merit. (Path-Seed Nature: refers to the nature that takes the equal and sacred path of the first ground as a seed, which can lead to the generation of other merits. Bodhisattva: refers to a person who can practice. Ten Transferences of Merit: refers to ten different ways of transferring merit.)
Explanation: 'Path-Seed Nature' means that the 'path' refers to the equal and sacred path of the first ground. This leads to that, and takes the path as the seed. The various natures of the path are called 'Path-Seed Nature'. This is based on two dependencies. 'Bodhisattva' refers to the practitioner. 'Cultivating the Ten Transferences of Merit' is a brief indication. As the Ten Transferences Chapter of the Avatamsaka Sutra says: 'So-called transference of merit to protect all sentient beings and be apart from the appearance of sentient beings, indestructible transference, transference equal to all Buddhas to the transference to all places, transference of the inexhaustible treasury of merit, transference that accords with and strengthens all good roots, transference that equally accords with all sentient beings, true transference, transference of unattached and unbound liberation,' and so on, 'transference of the immeasurable realm of Dharma'. The meaning is explained below. From this point, the second part explains the practice in detail, which is divided into two parts. And firstly, the first section generally indicates the Ten Forbearances.
Sutra: Arousing the mind of the Ten Forbearances.
Explanation: This is a general indication. From this point, the second part specifically discusses the antidotes, which is divided into three parts. And firstly, the first section contrasts and contemplates the Five Forbearances.
Sutra: Namely, contemplating the Five Aggregates (form, feeling, perception, volition, consciousness), obtaining the Forbearance of Precepts (the endurance gained through upholding precepts), the Forbearance of Samadhi (the endurance gained through meditation), the Forbearance of Wisdom (the endurance gained through wisdom), the Forbearance of Liberation (the endurance gained through liberation), and the Forbearance of the Knowledge and Vision of Liberation (the endurance gained through the correct knowledge and vision of liberation).
Explanation: The meaning of the Five Aggregates and Forbearance is as explained before. Contemplating the Five Aggregates obtains the Aggregate of Liberation. Namely, contemplating the faults of one's own body and speech. Through the power of thought and aspiration, preventing the seven branches, one obtains the Forbearance of Precepts. Next, contemplating the Aggregate of Feeling, falsely generating and receiving various drifting feelings. Through the focus of samadhi, one obtains the Forbearance of Samadhi. Next, contemplating the Aggregate of Perception, taking images of enemies and so on, engaging in playful discriminations and generating various names and words. Like a skilled painter selecting and painting various scenes. Through the discernment of wisdom, one obtains the Forbearance of Wisdom. Next, contemplating the Aggregate of Volition, creating various karmas of the three realms, binding oneself to the cycle of birth and death. Through the wisdom of detachment, liberating oneself and attaining freedom, one obtains the Forbearance of Liberation. Next, contemplating the Aggregate of Consciousness, falsely discriminating and generating various knowledge and views, clinging to the six dusts. Through non-discriminating wisdom, liberating oneself and purifying oneself, one obtains the Forbearance of the Knowledge and Vision of Liberation. Therefore, contrasting the Five Aggregates obtains the Aggregate of Liberation. This is established according to the order of speech. In the true meaning, non-discriminating wisdom contemplates the emptiness of the Five Aggregates. In every moment of thought, all are complete.
五忍。從此第二對觀三忍。
經。觀三界因果得空忍無相忍無愿忍。
解曰。言三界者所依處也。言因果者業因識果即能生也。觀能所感而得三忍。謂於三界及彼因果執有實體。觀遍計空而得空忍。此空所顯清凈真如無十相故得無相忍。有漏因果虛妄業生。依之修行於此不願得無愿忍。從此第三對觀二忍。
經。觀二諦假實諸法無常得無常忍一切法空得無生忍。
解曰。觀二諦假實者。假即世俗實即勝義標二諦也。諸法無常得無常忍者。有為遷謝剎那不住得無常忍。觀一切法無自性空體不生滅得無生忍。此二引生安非安立二種正觀。至下當悉。此位菩薩觀流轉蘊得解脫蘊。觀三界因果得三空忍。觀二諦假實得生無生忍。皆依勝解治倒。進修引生聖道證初地故。從此第三結申化利。
經。此位菩薩作轉輪王能廣化利一切眾生。
解曰。即金輪王化四天下。超前位故云廣化也。從此第二明信忍位文三如前。且初第一標忍辯位。
經。複次信忍菩薩謂歡喜地離垢地發光地。
解曰。此聖位也。言信忍者謂證信也。此位菩薩親證真如三寶及戒皆證凈故。故此三地俱名信忍。雖后諸地亦有此四。此初現證得證凈名。加行后得多緣此故。言歡喜者。初獲聖性具證二空。能益自他
【現代漢語翻譯】 現代漢語譯本 五忍。從此第二對觀三忍。
經：觀三界因果得空忍（sunyata-ksanti，認識到三界及其因果的空性）無相忍（animitta-ksanti，認識到沒有相狀）無愿忍（apranihita-ksanti，認識到沒有愿求）。
解曰：言三界者，所依處也。言因果者，業因識果，即能生也。觀能所感而得三忍。謂於三界及彼因果執有實體，觀遍計空而得空忍。此空所顯清凈真如無十相故，得無相忍。有漏因果虛妄業生，依之修行，於此不願，得無愿忍。從此第三對觀二忍。
經：觀二諦假實諸法無常得無常忍（anitya-ksanti，認識到諸法無常）一切法空得無生忍（anutpada-ksanti，認識到一切法空無生）。
解曰：觀二諦假實者，假即世俗，實即勝義，標二諦也。諸法無常得無常忍者，有為遷謝，剎那不住，得無常忍。觀一切法無自性空，體不生滅，得無生忍。此二引生安非安立二種正觀，至下當悉。此位菩薩觀流轉蘊得解脫蘊，觀三界因果得三空忍，觀二諦假實得生無生忍，皆依勝解治倒，進修引生聖道證初地故。從此第三結申化利。
經：此位菩薩作轉輪王能廣化利一切眾生。
解曰：即金輪王化四天下，超前位故云廣化也。從此第二明信忍位文三如前。且初第一標忍辯位。
經：複次信忍菩薩謂歡喜地（pramudita-bhumi，喜悅地）離垢地（vimala-bhumi，離垢地）發光地（prabhakari-bhumi，發光地）。
解曰：此聖位也。言信忍者，謂證信也。此位菩薩親證真如三寶及戒皆證凈故。故此三地俱名信忍。雖后諸地亦有此四。此初現證得證凈名。加行后得多緣此故。言歡喜者，初獲聖性具證二空，能益自他。
【English Translation】 English version Five Kinds of Endurances. From this, the second pair contemplates the Three Endurances.
Sutra: By contemplating the causes and effects of the Three Realms, one obtains the Endurance of Emptiness (sunyata-ksanti, recognizing the emptiness of the Three Realms and their causes and effects), the Endurance of No-Sign (animitta-ksanti, recognizing the absence of characteristics), and the Endurance of No-Wish (apranihita-ksanti, recognizing the absence of desires).
Explanation: The Three Realms are the places of reliance. Causes and effects refer to karmic causes and the resulting consciousness, which are capable of producing. By contemplating what is capable and what is sensed, one obtains the Three Endurances. Holding onto the Three Realms and their causes and effects as having substantial entities, one obtains the Endurance of Emptiness by contemplating the emptiness of what is conceptually constructed. Because the pure Suchness revealed by this emptiness has no ten characteristics, one obtains the Endurance of No-Sign. Conditioned causes and effects arise from illusory karma. Relying on this to cultivate, one obtains the Endurance of No-Wish by having no desire for this. From this, the third pair contemplates the Two Endurances.
Sutra: By contemplating the conventional and ultimate truths, and the impermanence of all dharmas, one obtains the Endurance of Impermanence (anitya-ksanti, recognizing the impermanence of all dharmas). By contemplating the emptiness of all dharmas, one obtains the Endurance of Non-Arising (anutpada-ksanti, recognizing that all dharmas are empty and do not arise).
Explanation: Contemplating the conventional and ultimate truths, the conventional is the mundane, and the ultimate is the supreme meaning, marking the two truths. Obtaining the Endurance of Impermanence through the impermanence of all dharmas means that conditioned things change and vanish, not abiding for even a moment, thus obtaining the Endurance of Impermanence. Contemplating that all dharmas are empty of inherent nature, and their essence is neither arising nor ceasing, one obtains the Endurance of Non-Arising. These two give rise to two kinds of correct views: 'establishment' and 'non-establishment,' which will be fully explained below. Bodhisattvas at this stage, by contemplating the aggregates in samsara, obtain the aggregates of liberation. By contemplating the causes and effects of the Three Realms, they obtain the Three Emptiness Endurances. By contemplating the conventional and ultimate truths, they obtain the Endurance of Arising and Non-Arising. All rely on superior understanding to correct inversions, advancing in cultivation to give rise to the holy path and realize the first ground. From this, the third concludes and elaborates on transformation and benefit.
Sutra: Bodhisattvas at this stage, acting as Wheel-Turning Kings, can widely transform and benefit all sentient beings.
Explanation: This refers to the Golden Wheel-Turning King transforming the four continents, surpassing the previous stage, hence the term 'widely transform.' From this, the second explains the Endurance of Faith stage in three parts as before. First, the first part marks the endurance and distinguishes the stage.
Sutra: Furthermore, Bodhisattvas of the Endurance of Faith are those of the Joyful Ground (pramudita-bhumi, the ground of joy), the Stainless Ground (vimala-bhumi, the ground of purity), and the Luminous Ground (prabhakari-bhumi, the ground of radiance).
Explanation: This is a holy stage. The Endurance of Faith refers to the endurance of realization of faith. Bodhisattvas at this stage personally realize the Suchness, the Three Jewels, and the precepts, all of which are realized as pure. Therefore, these three grounds are all named the Endurance of Faith. Although later grounds also have these four, this is the initial direct realization, hence the name 'realization of purity.' After the stage of preparation, one gains more through this cause. 'Joyful' means initially obtaining the holy nature, fully realizing the two emptinesses, and being able to benefit oneself and others.
生大喜故。所言地者。依持生長如智相應。至下當悉。離垢地者。具凈尸羅遠離能起微細毀犯煩惱垢故。發光地者。成就勝定大法總持。能發無邊妙慧光故。從此第一正解修行。于中分二。且初第一明斷三障。
經。能斷三障色煩惱縛。
解曰。言三障者如下經云。初地斷諸無滅三界貪等。二地斷嗔等習。三地滅無明闇。此之三障至下廣明。然所斷障如唯識第十障有二種。一煩惱障二所知障。煩惱障中見所斷種二乘見道皆能斷盡。修所斷種乃至金剛方能斷盡。若菩薩者見所斷種見道斷盡。修所斷種要至金剛一時頓斷。所知障中見所斷種亦見道斷。修所斷種從初地后乃至金剛地地別斷。此經所說三地障俱貪嗔癡三。修所斷者遍六識能髮色業。或緣色境名色煩惱。煩惱自性是縛法故名為縛也。謂三地中各修勝行。貪等永除名為斷故。從此第二明諸行。于中分二。初明修諸行后結行根本。初修諸行於中分四。且初第一明四攝法。
經。行四攝法佈施愛語利行同事。
解曰。佈施等者由無貪等善根相應攝取眾生。義如前解。方便化也。從此第二明四無量。
經。修四無量慈無量心悲無量心喜無量心舍無量心。
解曰。慈悲等者由無嗔等善根相應所利無量。義如前解。憐愍化也。從此第三
【現代漢語翻譯】 現代漢語譯本： 生起極大的歡喜的緣故。所說的『地』（Bhumi）是指依持、生長，如智慧相應。下文將會詳細解釋。『離垢地』（Vimalā Bhūmi）是指具足清凈的戒律，遠離能夠引起微細毀犯的煩惱垢染的緣故。『發光地』（Prabhākarī Bhūmi）是指成就殊勝的禪定、大法總持（Dhāraṇī），能夠發出無邊的妙智慧光芒的緣故。從此第一地開始，正式地進行修行。其中分為兩部分。首先，第一部分闡明斷除三種障礙。 經文：能斷三障，色煩惱縛。 解釋：所說的『三障』，如下面的經文所說：初地斷除諸無滅三界貪等，二地斷除嗔等習氣，三地滅除無明黑暗。這三種障礙在下文會詳細闡明。然而，所斷除的障礙，如《唯識》第十所說，障礙有兩種：一、煩惱障（Kleśa-āvaraṇa），二、所知障（Jñeyāvaraṇa）。在煩惱障中，見所斷的種類，二乘（Śrāvaka-yāna和Pratyekabuddha-yāna）在見道位（Darśanamārga）都能斷盡。修所斷的種類，乃至金剛喻定（Vajropamasamādhi）才能斷盡。如果是菩薩，見所斷的種類在見道位斷盡，修所斷的種類要到金剛喻定才能一時頓斷。在所知障中，見所斷的種類也在見道位斷除，修所斷的種類從初地之後，乃至金剛地，每一地分別斷除。此經所說的三地障，都是貪嗔癡三毒。修所斷的，遍於六識，能夠引發色業。或者緣於色境，名為色煩惱。煩惱的自性是束縛之法，所以名為『縛』。意思是說，在三地中各自修習殊勝的行持，貪等永遠去除，所以名為『斷』。從此第二部分闡明各種行持。其中分為兩部分。首先闡明修習各種行持，然後總結行持的根本。首先闡明修習各種行持，其中分為四部分。首先，第一部分闡明四攝法（Catvāri Saṃgrahavastūni）。 經文：行四攝法，佈施、愛語、利行、同事。 解釋：佈施等，由於沒有貪等善根相應，攝取眾生。意義如前面所解釋的，是方便教化。從此第二部分闡明四無量心（Catvāri apramāṇāni）。 經文：修四無量，慈無量心、悲無量心、喜無量心、舍無量心。 解釋：慈悲等，由於沒有嗔等善根相應，所利益的無量。意義如前面所解釋的，是憐憫教化。從此第三部分
【English Translation】 English version: For the reason of generating great joy. The 'Bhumi' (ground) that is spoken of, refers to that which supports and grows, such as corresponding to wisdom. This will be explained in detail below. 'Vimalā Bhūmi' (Immaculate Ground) refers to possessing pure precepts, being far from the defilements of afflictions that can cause subtle transgressions. 'Prabhākarī Bhūmi' (Luminous Ground) refers to accomplishing superior Samādhi, the great Dhāraṇī, and being able to emit boundless light of wondrous wisdom. From this first Bhumi onwards, one formally engages in practice. This is divided into two parts. First, the first part elucidates the severing of the three obstacles. Sutra: Able to sever the three obstacles, the bonds of form and afflictions. Explanation: The 'three obstacles' that are spoken of, as the Sutra below says: The first Bhumi severs greed and so on of the three realms that have no cessation; the second Bhumi severs habits such as anger; the third Bhumi extinguishes the darkness of ignorance. These three obstacles will be explained in detail below. However, the obstacles that are severed, as the tenth chapter of the Yogācārabhūmi-śāstra says, there are two kinds of obstacles: first, the Kleśa-āvaraṇa (affliction obstacle), and second, the Jñeyāvaraṇa (cognitive obstacle). Among the affliction obstacles, the kinds that are severed by seeing, the Śrāvaka-yāna and Pratyekabuddha-yāna are both able to completely sever in the Darśanamārga (path of seeing). The kinds that are severed by cultivation, even up to the Vajropamasamādhi (diamond-like Samādhi) are able to be completely severed. If it is a Bodhisattva, the kinds that are severed by seeing are completely severed in the Darśanamārga, the kinds that are severed by cultivation must reach the Vajropamasamādhi to be severed all at once. Among the cognitive obstacles, the kinds that are severed by seeing are also severed in the Darśanamārga, the kinds that are severed by cultivation are severed separately from the first Bhumi onwards, even up to the Vajra Bhumi. The obstacles of the three Bhumis spoken of in this Sutra are all the three poisons of greed, anger, and ignorance. Those that are severed by cultivation pervade the six consciousnesses and are able to generate karma of form. Or, conditioned by the realm of form, it is called the affliction of form. The nature of affliction is the dharma of bondage, therefore it is called 'bond'. It means that in the three Bhumis, each cultivates superior practices, greed and so on are forever removed, therefore it is called 'severing'. From this second part, the various practices are elucidated. This is divided into two parts. First, the various practices are elucidated, then the root of the practices is summarized. First, the various practices are elucidated, which is divided into four parts. First, the first part elucidates the Catvāri Saṃgrahavastūni (four means of gathering). Sutra: Practicing the four means of gathering, giving, loving speech, beneficial action, and acting in concert. Explanation: Giving and so on, due to the absence of greed and so on, corresponding to wholesome roots, gathering sentient beings. The meaning is as explained before, it is expedient transformation. From this second part, the Catvāri apramāṇāni (four immeasurables) are elucidated. Sutra: Cultivating the four immeasurables, immeasurable loving-kindness, immeasurable compassion, immeasurable joy, immeasurable equanimity. Explanation: Loving-kindness, compassion, and so on, due to the absence of anger and so on, corresponding to wholesome roots, what is benefited is immeasurable. The meaning is as explained before, it is compassionate transformation. From this third part
明四弘願。
經。具四弘願斷諸纏蓋常化眾生修佛知見成無上覺。
解曰。菩薩所修必備萬行。所發大愿有斯四也。斷諸纏蓋者。由煩惱故纏縛有情。由所知故覆蓋勝慧不得現起。或十纏五蓋見修二惑隨其所應。如常分別。所明斷也。常化眾生者。二界四生一切有情。明常化也。修佛知見者。諸佛世尊恒沙妙行悉皆修習。明常修也。成無上覺者。謂此初地于諸如來無上正覺明當證也。初后自利。中二利他。通因及果無斷盡故。準華嚴經。修行愿者賢位愿增聖位俱故。從此第四明三脫門。
經。住三脫門空解脫門無相解脫門無愿解脫門。
解曰。然三脫門義如前解。若三三昧通漏無漏言解脫門即無漏故。又準下文。前之三段于上三地隨次偏增。復三脫門通諸地故。從此第二結行根本。
經。此是菩薩摩訶薩從初發心至一切智諸行根本。
解曰。此上所辯四攝等行。謂諸菩薩從初發心隨力修習。乃至成佛皆以此等為諸行本。從此第三結申化利。
經。利益安樂一切眾生。
解曰。初地菩薩往百佛剎。二地往千。三地往萬。利益安樂彼等生故。從此第三明順忍位文三如前。且初第一標忍辨位。
經。複次順忍菩薩謂焰慧地難勝地現前地。
解曰。言順忍者。
【現代漢語翻譯】 現代漢語譯本： 明四弘願。
經：具備四弘願，斷除一切纏縛覆蓋，恒常教化眾生，修習佛的知見，成就無上正覺。
解說：菩薩所修行的，必須具備萬種德行。所發的大愿，有這四種。『斷諸纏蓋』，是因為煩惱的緣故，纏縛有情眾生；因為所知的緣故，覆蓋殊勝的智慧，使其不得顯現。或者十纏、五蓋、見惑、修惑，隨其所應，如常分別，所要闡明斷除的。『常化眾生』，指二界四生一切有情眾生，闡明恒常教化。『修佛知見』，指諸佛世尊恒河沙數般的微妙德行，全部都修習，闡明恒常修習。『成無上覺』，是指這初地菩薩，對於諸如來無上正等正覺，闡明應當證得。初地和后得智是自利，中間兩種是利他。貫通因和果，沒有斷絕窮盡的緣故。依照《華嚴經》，修行愿的賢位，願力增長，聖位也同樣如此。從這第四地開始，闡明三脫門。
經：安住於三脫門，即空解脫門、無相解脫門、無愿解脫門。
解說：然而三脫門的意義，如前面所解釋的。如果三三昧通於有漏和無漏，說解脫門就是無漏的緣故。又依照下文，前面的三段，在上三地隨次第偏重增長。又三脫門通於各個地。從這開始，總結修行的根本。
經：這就是菩薩摩訶薩從最初發心到獲得一切智的諸行根本。
解說：這上面所辯說的四攝等行，是指諸菩薩從最初發心，隨自己的能力修習，乃至成佛，都以這些作為諸行之根本。從這開始，總結並申述教化利益。
經：利益安樂一切眾生。
解說：初地菩薩前往百佛剎（Buddhakṣetra），二地菩薩前往千佛剎，三地菩薩前往萬佛剎，利益安樂那些眾生。從這開始，闡明順忍位，文分三段，如前所述。且先說第一段，標明忍的名稱，辨別忍的位次。
經：再次，順忍菩薩，指焰慧地（Arcismatī）、難勝地（Sudurjayā）、現前地（Abhimukhī）。
解說：所說的『順忍』是指。
【English Translation】 English version: Clarifying the Four Great Vows.
Sutra: Possessing the Four Great Vows, cutting off all entanglements and coverings, constantly transforming sentient beings, cultivating the Buddha's knowledge and vision, and achieving unsurpassed enlightenment (Anuttarā-samyak-saṃbodhi).
Explanation: What a Bodhisattva cultivates must be equipped with myriad virtues. The great vows made are these four. 'Cutting off all entanglements and coverings' is because, due to afflictions (kleśas), sentient beings are entangled; due to what is known, superior wisdom is covered, preventing it from manifesting. Or the ten entanglements (daśa bandhanāni), five coverings (pañca nīvaraṇāni), views to be abandoned by seeing (darśana-heya) and practices to be abandoned by cultivation (bhāvanā-heya), according to what is appropriate, as usually distinguished, are what is to be clarified and cut off. 'Constantly transforming sentient beings' refers to all sentient beings in the two realms and four births (caturyoni), clarifying constant transformation. 'Cultivating the Buddha's knowledge and vision' refers to all the Buddha-Bhagavats' countless wonderful virtues, all of which are cultivated, clarifying constant cultivation. 'Achieving unsurpassed enlightenment' refers to this first ground (prathamā bhūmi) Bodhisattva, regarding the unsurpassed, right, and perfect enlightenment of all Tathāgatas, clarifying what should be attained. The first ground and subsequent wisdom are for self-benefit, the middle two are for benefiting others. Pervading cause and effect, without cessation or exhaustion. According to the Avataṃsaka Sūtra, cultivating the vows of the worthy position increases the vows, and the holy position is the same. From this fourth ground onwards, the three doors of liberation (trīṇi vimokṣa-dvārāṇi) are clarified.
Sutra: Abiding in the three doors of liberation, namely the emptiness liberation door (śūnyatā-vimokṣa-dvāra), the signlessness liberation door (animitta-vimokṣa-dvāra), and the wishlessness liberation door (apraṇihita-vimokṣa-dvāra).
Explanation: However, the meaning of the three doors of liberation is as explained earlier. If the three samādhis (trīṇi samādhi) are common to defiled (sāsrava) and undefiled (anāsrava), saying 'liberation door' means it is undefiled. Also, according to the following text, the preceding three sections are increasingly emphasized in the upper three grounds in sequence. Furthermore, the three doors of liberation are common to all grounds. From this point onwards, the fundamental of practice is summarized.
Sutra: This is the fundamental of all practices of a Bodhisattva-Mahāsattva from the initial arising of the mind to the attainment of all-knowing wisdom (sarvākāra-jñatā).
Explanation: The four means of gathering (catuḥ-saṃgrahavastu) and other practices discussed above refer to Bodhisattvas cultivating according to their ability from the initial arising of the mind until they become Buddhas, all taking these as the foundation of all practices. From this point onwards, the benefits of transformation are summarized and elaborated.
Sutra: Benefiting and bringing happiness to all sentient beings.
Explanation: The Bodhisattva of the first ground goes to a hundred Buddha-fields (Buddhakṣetra), the Bodhisattva of the second ground goes to a thousand, and the Bodhisattva of the third ground goes to ten thousand, benefiting and bringing happiness to those beings. From this point onwards, the position of acquiescence (kṣānti) is clarified, with the text divided into three sections as before. Let's first discuss the first section, indicating the name of acquiescence and distinguishing the position of acquiescence.
Sutra: Furthermore, the acquiescence Bodhisattva refers to the Flame Wisdom Ground (Arcismatī), the Difficult to Conquer Ground (Sudurjayā), and the Manifest Ground (Abhimukhī).
Explanation: What is meant by 'acquiescence' is.
能順者慧所順者如。由慧隨順順向順觀。順后無生。即忍之忍名為順忍。如十地論第八云。隨順平等真如法故。四五地中得耎中忍。六地上忍皆悉隨順無生法忍。此忍即非無生忍故。焰慧地者。安住最勝菩提分法。燒煩惱薪慧焰增故。難勝地者。真俗兩智行相互合令相應極難勝故。現前地者。住緣起智引無分別最勝般若令現前故。從此第二正明斷障。
經。能斷三障心煩惱縛。
解曰。能斷三障者如下經云。四地永斷微細身邊見故。五地斷隨小乘樂求涅槃。六地能斷三界集因集業粗現行相。此之三障至下當悉。心煩惱縛者。此上三障唯意識俱名為心也。言煩惱者。唯十地論。三障如次與三慢俱。謂我法慢．身凈分別慢．從我慢說名煩惱故。又善戒經說皮肉心三種煩惱。若緣六塵起貪嗔癡。如皮在外名皮煩惱。若緣內執起我我所。如肉在內名肉煩惱。若迷真理真俗別別。如心在於皮肉之內名心煩惱。斷次第者。初地見道斷肉煩惱。初至七地斷皮煩惱。八至十地無功用道斷心煩惱。如瑜伽四十八云。所知障品有其三品。一者在皮粗重極喜已斷。二者在膚粗重八地已斷。三者在實粗重如來住斷。經論斷位與此不同。皮肉心等通目二障。顯此色心義同彼故。所言縛者。心為彼拘不證自地。正智斷彼即離縛故。從此
【現代漢語翻譯】 現代漢語譯本：能順應真如者即是具有智慧的人，所順應的即是真如。通過智慧隨順、順向、順觀真如，順應無生之理。這種安忍于無生之理的忍，就叫做順忍。如《十地論》第八卷所說：『隨順平等真如法故』，四地、五地中得到下品忍（耎中忍），六地得到上品忍，都能隨順無生法忍。此忍並非無生忍。焰慧地（Dīptamati-bhūmi）是指安住于最殊勝的菩提分法，燃燒煩惱之薪，智慧之火增盛的菩薩。難勝地（Sudurjayā-bhūmi）是指真諦和俗諦兩種智慧的行相互結合，使其相應，極其難以勝過的菩薩。現前地（Abhimukhī-bhūmi）是指安住于緣起之智，引導無分別的最殊勝般若智慧使其現前的菩薩。從這裡開始，第二部分正式闡明斷除障礙。
經文：能斷三障，心煩惱縛。
解釋：能斷三障，如下面的經文所說：四地永遠斷除微細的身邊見（Sakkāya-diṭṭhi）故；五地斷除隨順小乘，樂於追求涅槃的心；六地能斷除三界集因集業的粗顯現行之相。這三種障礙在後面會詳細說明。心煩惱縛，這上面的三種障礙唯有與意識相應，才可稱為心。所說的煩惱，唯有《十地論》中，三障依次與三種慢相應。即我法慢（Ātmamāna）、身凈分別慢、從我慢而說，名為煩惱。又《善戒經》說皮肉心三種煩惱。如果緣於六塵而生起貪嗔癡，如皮在外面，名為皮煩惱。如果緣于內在的執著而生起我我所，如肉在裡面，名為肉煩惱。如果迷惑于真理，真諦和俗諦分別開來，如心在皮肉之內，名為心煩惱。斷除的次第是：初地見道斷除肉煩惱，初地到七地斷除皮煩惱，八地到十地無功用道斷除心煩惱。如《瑜伽師地論》第四十八卷所說：所知障的品類有三種，一者在皮，粗重，極喜地（Pramuditā-bhūmi）已經斷除；二者在膚，粗重，八地已經斷除；三者在實，粗重，如來住地斷除。經論中關於斷除的位次與此不同，皮肉心等統稱二障，顯示此色心之義與彼相同。所說的縛，是指心被它們拘禁，不能證得自地的境界。用正智斷除它們，就離開了束縛。從此開始
【English Translation】 English version: One who accords with Suchness (Tathatā) is wise; that which is accorded with is Suchness. Through wisdom, according, according towards, and according observation of Suchness, according with the unarisen. This forbearance (kṣānti) of enduring the unarisen is called according forbearance (anulomikī kṣānti). As the eighth fascicle of the Daśabhūmika-sūtra says: 'Because of according with the equal Suchness-dharma,' in the fourth and fifth grounds, one attains inferior forbearance (mṛdu-madhyā kṣānti); in the sixth ground, superior forbearance, all according with the forbearance of the unarisen dharma. This forbearance is not the forbearance of the unarisen. The Flame Wisdom Ground (Dīptamati-bhūmi) refers to a Bodhisattva who abides in the most supreme limbs of enlightenment (bodhyaṅga), burning the fuel of afflictions, and whose flame of wisdom increases. The Difficult to Conquer Ground (Sudurjayā-bhūmi) refers to a Bodhisattva where the practices of the two wisdoms, the true and the conventional, mutually combine, making their correspondence extremely difficult to overcome. The Manifest Ground (Abhimukhī-bhūmi) refers to a Bodhisattva who abides in the wisdom of dependent origination (pratītyasamutpāda), leading the non-discriminating, most supreme prajñā to manifest. From here, the second part formally elucidates the severing of obstacles.
Sūtra: 'Able to sever the three obstacles, the bonds of mental afflictions.'
Explanation: 'Able to sever the three obstacles,' as the following sūtra says: 'In the fourth ground, one eternally severs the subtle view of a personal self (Sakkāya-diṭṭhi);' in the fifth ground, one severs the mind that follows the Śrāvakayāna, delighting in seeking nirvāṇa; in the sixth ground, one is able to sever the coarse, manifest aspects of the causes and actions that accumulate in the three realms. These three obstacles will be explained in detail below. 'The bonds of mental afflictions,' the three obstacles above are only called 'mind' when they are associated with consciousness (vijñāna). As for 'afflictions,' only the Daśabhūmika-śāstra states that the three obstacles are sequentially associated with the three kinds of pride (māna): namely, pride in self and dharma (Ātmamāna), pride in the purity of the body, and that which is spoken of as pride in self, which is called affliction. Furthermore, the Śīlaskandha-sūtra speaks of three kinds of afflictions: skin, flesh, and heart. If greed, anger, and delusion arise from the six sense objects, like skin on the outside, they are called skin afflictions. If the attachment to self and what belongs to self arises from internal clinging, like flesh on the inside, they are called flesh afflictions. If one is deluded about the truth, separating the true and conventional truths, like the heart within the skin and flesh, it is called heart affliction. The order of severing is: in the path of seeing (darśanamārga) of the first ground, one severs flesh afflictions; from the first to the seventh ground, one severs skin afflictions; from the eighth to the tenth ground, in the path of no effort (anābhogavihāra), one severs heart afflictions. As the forty-eighth fascicle of the Yogācārabhūmi-śāstra says: 'The categories of the knowledge obscurations (jñeyāvaraṇa) are of three kinds: first, those on the skin, coarse and heavy, already severed in the Ground of Joy (Pramuditā-bhūmi); second, those on the flesh, coarse and heavy, already severed in the eighth ground; third, those in reality, coarse and heavy, severed by the Tathāgata dwelling.' The positions of severing in the sūtras and śāstras differ from this; skin, flesh, and heart are collectively referred to as the two obscurations, showing that the meaning of this form and mind is the same as that. The so-called 'bonds' refer to the mind being restrained by them, unable to realize the state of its own ground. Severing them with correct wisdom is to be freed from the bonds. From here...
第三結申利他。
經。能於一身遍往十方億佛剎土現不可說神通變化利樂眾生。
解曰。四地菩薩往億佛剎。五地百億。六地千億。不可說者顯其多也。遍往此等諸剎土中現通化利。從此第四明無生忍文三如前。且初第一標忍辯位。
經。複次無生忍菩薩謂遠行地不動地善慧地。
解曰。言無生者謂即真理。智證真理名無生忍。解深密經瑜伽唯識皆說三性名曰無生。本性無生．自然無生．惑苦無生。若能證智名無生忍。兼所證如名無生法忍。即忍之忍通二釋也。遠行地者。至無相住功用後邊。出過世間二乘道故。不動地者。無分別智任運相續。相用煩惱不能動故。善慧地者。成就微妙四無礙解。能遍十方善說法故。從此第二正明斷障。
經。能斷三障色心習氣。
解曰。能斷三障者如下經云。七地斷諸業果細現行相。八地斷諸功用。九地斷無礙障。斷此三障也。色心習氣者通種現也。下廣明矣。謂所知障十地於前六地各治一分。色心粗重彼障下品。故此三地各別斷故。從此第三結申利他。
經。而能示現不可說身隨類饒益一切眾生。
解曰。七地菩薩住百億佛剎。八地住百萬微塵數佛剎。九地住百萬億阿僧祇微塵數佛剎。往彼等土現不可說身。隨類饒益諸眾生故。
【現代漢語翻譯】 現代漢語譯本：第三部分總結並闡述利他行為。
經文：能夠以一身遍往十方億萬佛剎（無數的佛國），示現不可思議的神通變化，利益和安樂眾生。
解釋：四地菩薩前往億萬佛剎，五地菩薩前往百億佛剎，六地菩薩前往千億佛剎。『不可說』，是爲了顯示其數量之多。普遍前往這些佛剎之中，示現神通變化以利益眾生。從這裡開始，第四部分闡明無生忍的經文，結構與前文相同。首先，第一部分標明忍的含義並辨別其位次。
經文：其次，無生忍菩薩指的是遠行地（第七地）、不動地（第八地）和善慧地（第九地）。
解釋：所謂『無生』，指的是真理。以智慧證悟真理，稱為『無生忍』。《解深密經》、《瑜伽師地論》、《唯識論》都說三種自性名為『無生』：本性無生、自然無生、惑苦無生。如果能夠證悟智慧，就稱為『無生忍』。兼及所證悟的如如之理，稱為『無生法忍』。即『忍』之『忍』，可以有兩種解釋。『遠行地』，到達無相住的功用後邊，超出世間二乘道之故。『不動地』，無分別智任運相續，相用煩惱不能動搖之故。『善慧地』，成就微妙的四無礙解（義無礙解、法無礙解、詞無礙解、樂說無礙解），能夠遍於十方善於說法之故。從這裡開始，第二部分正式闡明斷除障礙。
經文：能夠斷除三種障礙：色、心、習氣。
解釋：能夠斷除三種障礙，如下面的經文所說：七地斷除諸業果的細微現行之相，八地斷除諸功用，九地斷除無礙障。斷除這三種障礙。『色、心、習氣』，通指種子和現行。下面會詳細說明。所謂所知障，十地菩薩在前六地各自對治一部分。色心粗重是所知障的下品。因此這三地各自斷除不同的障礙。從這裡開始，第三部分總結並闡述利他行為。
經文：而能夠示現不可思議的身形，隨順不同種類饒益一切眾生。
解釋：七地菩薩安住于百億佛剎，八地菩薩安住于百萬微塵數佛剎，九地菩薩安住于百萬億阿僧祇微塵數佛剎。前往這些國土，示現不可思議的身形，隨順不同種類饒益各種眾生。
【English Translation】 English version: Third section concludes and elaborates on altruistic actions.
Sutra: [The Bodhisattva] is able to manifest countless (億, yì) transformations and supernatural powers in hundreds of millions of Buddha lands (佛剎, fó chà) throughout the ten directions, benefiting and bringing joy to sentient beings.
Explanation: Bodhisattvas of the Fourth Ground travel to hundreds of millions of Buddha lands; those of the Fifth Ground, to hundreds of billions; and those of the Sixth Ground, to trillions. 'Countless' (不可說, bù kě shuō) indicates the vastness of the number. They universally travel to these lands, manifesting transformations to benefit sentient beings. From here, the fourth section elucidates the Sutra on Non-Origination Tolerance (無生忍, wú shēng rěn), with a structure similar to the previous sections. First, the first part marks the meaning of tolerance and distinguishes its stages.
Sutra: Furthermore, Non-Origination Tolerance Bodhisattvas refer to the Distant Journey Ground (遠行地, yuǎn xíng dì) [Seventh Ground], the Immovable Ground (不動地, bù dòng dì) [Eighth Ground], and the Good Wisdom Ground (善慧地, shàn huì dì) [Ninth Ground].
Explanation: 'Non-Origination' refers to the truth. Realizing the truth with wisdom is called 'Non-Origination Tolerance.' The Saṃdhinirmocana Sūtra, Yogācārabhūmi-śāstra, and Vijñaptimātratā-śāstra all state that the three natures are called 'Non-Origination': Non-Origination by Nature, Non-Origination by Spontaneity, and Non-Origination by Affliction and Suffering. If one can realize wisdom, it is called 'Non-Origination Tolerance.' Including the thusness (如, rú) that is realized, it is called 'Non-Origination Dharma Tolerance.' That is, 'Tolerance' of 'Tolerance' can have two interpretations. 'Distant Journey Ground' refers to reaching the end of the function of dwelling in non-appearance, surpassing the path of Śrāvakas and Pratyekabuddhas of the world. 'Immovable Ground' refers to the continuous succession of non-discriminating wisdom, where appearances and afflictions cannot move it. 'Good Wisdom Ground' refers to the accomplishment of the subtle Four Unimpeded Understandings (四無礙解, sì wú ài jiě) [unimpeded understanding of meaning, dharma, language, and eloquence], enabling one to skillfully expound the Dharma throughout the ten directions. From here, the second part formally elucidates the cutting off of obstacles.
Sutra: [The Bodhisattva] is able to cut off the three obstacles: form, mind, and habitual tendencies.
Explanation: Being able to cut off the three obstacles is as the following sutra says: the Seventh Ground cuts off the subtle manifestation of the results of karma; the Eighth Ground cuts off all functions; the Ninth Ground cuts off unimpeded obstacles. These three obstacles are cut off. 'Form, mind, and habitual tendencies' generally refer to seeds and manifestations. This will be explained in detail below. The Obstruction of Knowledge (所知障, suǒ zhī zhàng) is that Bodhisattvas of the Ten Grounds each counteract a portion in the first six grounds. The coarseness of form and mind is the lower grade of the Obstruction of Knowledge. Therefore, these three grounds each cut off different obstacles. From here, the third part concludes and elaborates on altruistic actions.
Sutra: And [the Bodhisattva] is able to manifest countless forms, benefiting all sentient beings according to their kind.
Explanation: Bodhisattvas of the Seventh Ground dwell in hundreds of millions of Buddha lands; those of the Eighth Ground dwell in millions of dust-mote Buddha lands; those of the Ninth Ground dwell in millions of billions of asamkhya (阿僧祇, āsēngqí) dust-mote Buddha lands. Traveling to these lands, they manifest countless forms, benefiting various sentient beings according to their kind.
從此第五明寂滅忍文三如前。且初第一標忍辨位。
經。複次寂滅忍者佛與菩薩同依此忍。
解曰。言寂滅者謂即真如。智證寂滅名寂滅忍。即忍之忍二釋得名。準下經中。入此地時斷神通障。至下當悉。佛與菩薩者舉能忍人。謂此菩薩初入十地名為法雲。十地后位名為等覺。同依此忍者。謂此與佛勝劣雖異同一忍也。從此第二正解修行。于中分三。初明下上忍。次明等妙覺。后明佛三身。且初第一明下上忍。
經。金剛喻定住下忍位名為菩薩至於上忍名一切智。
解曰。金剛喻定者最後勝定。此定現前能斷一切微細障種名金剛定。此定初起菩薩之身名為下忍。后解脫位成一切智名為上忍。從此第二明等妙覺。
經。觀勝義諦斷無明相是為等覺一相無相平等無二為第十一一切智地。
解曰。上言觀者能觀正智。正智有二。等覺照寂佛果寂照。是能觀智因果別故。勝義諦者即是真如。真如體同明同證也。斷無明相者。此微細障第十一地也。此有二解。有說。無明體通二障。彼微細種此皆斷故。有說。無明根本不覺。智照本覺故名為斷。下廣明也。是為等覺者結斷位也。一相無相者明佛果也。如智體同故云一相。智冥真理故云無相。平等無二者佛佛道齊等無二也。為第十一者。十地
【現代漢語翻譯】 現代漢語譯本： 從第五明寂滅忍的文義，三如前述。首先是第一點，標明忍的含義並辨別其位次。
經文：『複次，寂滅忍者，佛與菩薩共同依止此忍。』
解釋：所說的『寂滅』，是指真如（Tathata）。以智慧證悟寂滅，名為寂滅忍。即『忍之忍』二重解釋而得名。參照下文經文，『入此地時斷神通障』，將在下文詳細解釋。『佛與菩薩』，是舉出能忍之人。指此菩薩初入十地（Dasabhumi）時名為法雲地（Dharmamegha），十地之後的位次名為等覺（Samantabuddha）。『同依此忍』，是指此忍與佛的境界，勝劣雖有不同，但同依於此忍。 從這裡開始，第二部分正式解釋修行，其中分為三部分。首先說明下忍和上忍，其次說明等覺和妙覺，最後說明佛的三身。首先是第一部分，說明下忍和上忍。
經文：『金剛喻定住下忍位名為菩薩，至於上忍名一切智（Sarvajna）。』
解釋：『金剛喻定』，是最後的殊勝禪定。此定現前，能斷除一切微細的障礙種子，名為金剛定（Vajropamasamadhi）。此定初起時，菩薩之身名為下忍。后解脫位成就一切智，名為上忍。從這裡開始，第二部分說明等覺和妙覺。
經文：『觀勝義諦（Paramartha）斷無明相，是為等覺，一相無相，平等無二，為第十一一切智地。』
解釋：上文所說的『觀』，是指能觀的正智。正智有兩種，等覺照寂，佛果寂照。這是能觀之智因果的差別。『勝義諦』，即是真如。真如的體性相同，明證也相同。『斷無明相』，是指此微細的障礙是第十一地所斷的。對此有兩種解釋。有人說，無明的體性貫通二障，那些微細的種子在此全部斷除。有人說，無明是根本的不覺，以智慧照見本覺，所以名為斷。下文將詳細說明。『是為等覺』，是總結斷除的位次。『一相無相』，是說明佛果。如智體相同，所以說『一相』。智慧冥合真理，所以說『無相』。『平等無二』，是指佛佛之道齊等無二。『為第十一』，是指十地
【English Translation】 English version: From this fifth section on the meaning of the Quiescent Endurance (寂滅忍), the three aspects are as previously described. First, the initial point is to mark the meaning of Endurance and distinguish its position.
Sutra: 'Furthermore, the Quiescent Endurance is that which Buddhas and Bodhisattvas alike rely upon.'
Explanation: The term 'Quiescent' refers to Suchness (真如, Tathata). Realizing quiescence with wisdom is called Quiescent Endurance. This name is derived from the double interpretation of 'Endurance of Endurance.' Referring to the sutra below, 'Upon entering this ground, one severs the obstructions of supernormal powers,' which will be explained in detail later. 'Buddhas and Bodhisattvas' are mentioned as examples of those who can endure. It refers to the Bodhisattva who, upon first entering the Tenth Ground (十地, Dasabhumi), is called the Dharma Cloud Ground (法雲地, Dharmamegha), and the position after the Tenth Ground is called Equal Enlightenment (等覺, Samantabuddha). 'Rely upon this Endurance together' means that although this Endurance and the Buddha's realm differ in superiority and inferiority, they both rely on this Endurance. From here, the second part formally explains the practice, which is divided into three parts. First, it explains the lower and upper Endurances; second, it explains Equal and Wonderful Enlightenment; and third, it explains the Three Bodies of the Buddha. First is the first part, explaining the lower and upper Endurances.
Sutra: 'Dwelling in the lower Endurance position with the Vajra-like Samadhi (金剛喻定) is called Bodhisattva, and reaching the upper Endurance is called All-Knowing Wisdom (一切智, Sarvajna).'
Explanation: 'Vajra-like Samadhi' is the ultimate and supreme Samadhi. When this Samadhi manifests, it can sever all subtle seeds of obstruction and is called Vajra Samadhi (Vajropamasamadhi). When this Samadhi first arises, the body of the Bodhisattva is called the lower Endurance. Later, the liberated position achieves All-Knowing Wisdom, which is called the upper Endurance. From here, the second part explains Equal and Wonderful Enlightenment.
Sutra: 'Observing the Supreme Truth (勝義諦, Paramartha) and severing the appearance of ignorance is called Equal Enlightenment. One Appearance and No Appearance, equal and non-dual, is the Eleventh Ground of All-Knowing Wisdom.'
Explanation: The 'Observation' mentioned above refers to the Correct Wisdom that can observe. There are two types of Correct Wisdom: Equal Enlightenment illuminates quiescence, and the Buddha Fruit is quiescent illumination. This is the difference between the cause and effect of the wisdom that can observe. 'Supreme Truth' is Suchness. The nature of Suchness is the same, and the clear realization is also the same. 'Severing the appearance of ignorance' means that this subtle obstruction is severed by the Eleventh Ground. There are two explanations for this. Some say that the nature of ignorance pervades the two obstructions, and all those subtle seeds are severed here. Some say that ignorance is the fundamental non-awakening, and wisdom illuminates the original awakening, so it is called severance. The following will explain in detail. 'Is called Equal Enlightenment' is a summary of the severed position. 'One Appearance and No Appearance' explains the Buddha Fruit. As the nature of wisdom is the same, it is called 'One Appearance.' Wisdom merges with the truth, so it is called 'No Appearance.' 'Equal and non-dual' means that the paths of all Buddhas are equal and non-dual. 'Is the Eleventh' refers to the Ten Grounds
為因佛地為果。超前十地第十一也。一切智地者。佛地圓滿此解脫道結果位也。從此第三明佛三身。于中分三。且初第一明法性身。
經。非有非無湛然清凈無來無去常住不變。
解曰。非有非無者性功德也。謂諸如來恒沙性德不同萬像。故云非有。不同兔角故云非無。湛然清凈者。永離眾相故云湛然。不與漏俱故云清凈。無為德也。無來無去者法性身也。性凈本覺體常不生故云無來。體常不滅故云無去。不隨迷悟性有動靜故云常住。不隨凡聖性有改易故云不變。即法身也。從此第二明智德身。
經。同真際等法性。
解曰。真言真際即是法身。若云同者智同理也。謂諸如來等覺位中無明障盡故同真際。解脫位中證理圓極故等法性。此與法身非即非離。俱遍法界常安樂故。從此第三明應化身。于中分二。初明應化身後明能所化。且初第一明應化身。
經。無緣大悲常化眾生乘一切智乘來化三界。
解曰。無緣大悲者悲有四種。一外道異生起愛見悲。二聲聞獨覺緣欲苦生起。觀行悲。三菩薩利樂得同體悲。四諸佛世尊得無緣悲。常化眾生者明應身也。謂諸如來居純凈土。為住十地諸菩薩眾。隨類現身現大神通轉正法輪。令彼受用大乘法樂無有間斷故云常化也。乘一切智乘來化三界
【現代漢語翻譯】 現代漢語譯本 為因佛地（Buddha-bhūmi，佛的境界）為果。超越前十地（Daśa-bhūmi，菩薩修行的十個階段）的第十一地。一切智地（Sarvajñā-bhūmi，對一切事物具有完全知識的境界）者，佛地圓滿此解脫道（vimoksha-mārga，通往解脫的道路）的結果位也。從此第三部分闡明佛的三身（Trikāya，佛的三種身），于其中分為三部分。且首先第一部分闡明法性身（Dharmakāya，真理之身）。
經：非有非無，湛然清凈，無來無去，常住不變。
解曰：『非有非無』者，是法性功德。謂諸如來恒河沙數般的法性功德不同於萬千表象，故云『非有』。不同於兔角（不存在的事物），故云『非無』。『湛然清凈』者，永遠脫離各種表象，故云『湛然』。不與煩惱相伴，故云『清凈』。是無為的功德。『無來無去』者，是法性身。自性清凈的本覺（prakṛti-prabhāsvara-citta，原始的清凈心）本體恒常不生，故云『無來』。本體恒常不滅，故云『無去』。不隨迷惑或覺悟而有動靜，故云『常住』。不隨凡夫或聖人而有改變，故云『不變』。即是法身。 從此第二部分闡明智德身（jñāna-kāya，智慧之身）。
經：同真際（bhūta-koṭi，真實的邊際）等法性。
解曰：真言（mantra）真際即是法身。若說『同』，是智慧與真理相同。謂諸如來在等覺位（samata-jñāna，平等智）中，無明（avidyā，無知）的障礙完全消除，故同真際。在解脫位中，證悟真理達到圓滿的極致，故等同法性。此智德身與法身非即非離，共同遍佈法界，恒常安樂。 從此第三部分闡明應化身（nirmāṇakāya，化身）。于其中分為兩部分。首先闡明應化身，然後闡明能化和所化。且首先第一部分闡明應化身。
經：無緣大悲（nirālambana-mahākaruṇā，無條件的偉大慈悲）常化眾生，乘一切智乘（sarvajñā-yāna，通往一切智慧的道路）來化三界（trayo dhātavaḥ，欲界、色界、無色界）。
解曰：『無緣大悲』者，慈悲有四種。一是外道異生（tīrthika，非佛教徒）生起愛見悲。二是聲聞（Śrāvaka，聲聞乘的修行者）獨覺（Pratyekabuddha，緣覺乘的修行者）緣欲苦生起觀行悲。三是菩薩（Bodhisattva，追求覺悟的修行者）利樂得同體悲。四是諸佛世尊（Buddha-loka，佛）得無緣悲。『常化眾生』者，闡明應身。謂諸如來居住在純凈土（Śuddhāvāsa，清凈的住所），為住在十地的諸菩薩眾，隨其類別顯現身形，顯現大神通，轉正法輪（Dharmacakra，佛法之輪），令他們受用大乘（Mahāyāna，大乘佛教）法樂，沒有間斷，故云『常化』。乘一切智乘來化三界。
【English Translation】 English version Taking the Buddha-bhūmi (Buddha-ground) as the cause, it is the result. It surpasses the ten Bhūmis (grounds) and is the eleventh. The Sarvajñā-bhūmi (ground of omniscience) is the state where the Buddha-bhūmi perfects the result of this vimoksha-mārga (path of liberation). From this third section, the Trikāya (three bodies of the Buddha) are explained, divided into three parts. First, the first part explains the Dharmakāya (body of the Dharma).
Sūtra: It is neither existent nor non-existent, perfectly clear and pure, without coming or going, constant and unchanging.
Explanation: 『Neither existent nor non-existent』 refers to the qualities of the Dharma-nature. It means that the qualities of the Dharma-nature of the Tathāgatas (Buddhas), as numerous as the sands of the Ganges, are different from all phenomena, hence 『neither existent.』 They are different from a rabbit's horn (something that does not exist), hence 『neither non-existent.』 『Perfectly clear and pure』 means eternally free from all forms, hence 『perfectly clear.』 Not associated with defilements, hence 『pure.』 It is the quality of the unconditioned. 『Without coming or going』 refers to the Dharmakāya. The inherently pure original awareness (prakṛti-prabhāsvara-citta) is constant in its essence and does not arise, hence 『without coming.』 Its essence is constant and does not perish, hence 『without going.』 It does not change with delusion or enlightenment, hence 『constant.』 It does not change with ordinary beings or sages, hence 『unchanging.』 This is the Dharmakāya. From this second section, the Jñānakāya (body of wisdom) is explained.
Sūtra: It is the same as the Bhūta-koṭi (limit of reality), equal to the Dharma-nature.
Explanation: The mantra and Bhūta-koṭi are the Dharmakāya. If it is said to be 『the same,』 it means that wisdom is the same as truth. It means that in the Samata-jñāna (wisdom of equality) of the Tathāgatas, the obscuration of avidyā (ignorance) is completely eliminated, hence it is the same as the Bhūta-koṭi. In the state of liberation, the realization of truth reaches perfect culmination, hence it is equal to the Dharma-nature. This Jñānakāya is neither identical to nor separate from the Dharmakāya, pervading the entire Dharma-realm together, and is constantly blissful. From this third section, the Nirmāṇakāya (body of manifestation) is explained. It is divided into two parts. First, the Nirmāṇakāya is explained, and then the one who transforms and the one who is transformed are explained. First, the first part explains the Nirmāṇakāya.
Sūtra: With nirālambana-mahākaruṇā (unconditioned great compassion), it constantly transforms sentient beings, riding the Sarvajñā-yāna (vehicle of omniscience) to transform the three dhātavaḥ (realms of desire, form, and formlessness).
Explanation: 『Nirālambana-mahākaruṇā』 means that there are four types of compassion. First, the tīrthikas (non-Buddhists) generate compassion based on love and views. Second, the Śrāvakas (listeners) and Pratyekabuddhas (solitary realizers) generate compassion based on the suffering of desire. Third, the Bodhisattvas (enlightenment beings) generate compassion of the same essence, benefiting and delighting others. Fourth, the Buddhas (Buddha-loka) attain nirālambana compassion. 『Constantly transforming sentient beings』 explains the Nirmāṇakāya. It means that the Tathāgatas reside in the Śuddhāvāsa (pure abodes), and for the Bodhisattvas residing in the ten Bhūmis, they manifest bodies according to their categories, manifest great supernatural powers, and turn the Dharmacakra (wheel of Dharma), causing them to enjoy the Dharma-bliss of the Mahāyāna (Great Vehicle) without interruption, hence 『constantly transforming.』 Riding the Sarvajñā-yāna to transform the three realms.
者明化身也。能乘者悲所乘者智。謂從法界最清凈智流出智悲演諸至教。此即事智乘理智生。以一切智為所乘故。來化三界者所化處也。虛空世界悉皆無邊故。舉所依明來化也。如法華云。我諸子等先因遊戲來入此宅。長者驚入即此來也。何故須化。如彼又云。我本立誓願。欲令一切眾如我等無異。如我昔所愿今者已滿足。化一切眾生皆令入佛道。故現應化化眾生也。從此第二明能所化。于中分四。且初第一明所化境。
經。善男子諸眾生類一切煩惱業異熟果二十二根不出三界。
解曰。諸眾生者諸界趣生一切含識。諸佛菩薩化境或殊。其所化生種類唯爾。一切煩惱者所謂理事發業潤生一切煩惱助發緣也。言業者。福非福等染凈諸業感生因也。異熟果者。善染所感無記果也。作業感果時必不同。前後名異。異之熟等如常分別。二十二根者如有頌云。取境續家族。活命受用果。世間出世凈。依此量立根。言取境者明等六根。續家族者女男二根。言活命者即是命根。受用果者所謂苦樂憂喜舍根。世間凈者所謂信進念定慧根。出世凈者未知當知已知具知三無漏根。然此體者應結頌云。色與不相應。心王及心所。七一一唯十。三體性隨應。下之二句釋上四也。七者七色根也。一一者命意根也。唯十者五受信等十心
【現代漢語翻譯】 現代漢語譯本：這是指諸佛菩薩的化身。能乘（指佛菩薩）代表著悲心，所乘（指教法）代表著智慧。意思是說，從法界最清凈的智慧中流出智悲，演說各種至高的教義。這也就是事智乘著理智而生。因為一切智是所乘的緣故。來到三界進行教化，三界就是所教化的地方。因為虛空世界都是無邊無際的，所以用所依之處來表明來化。如同《法華經》所說：『我諸子等，先因遊戲，來入此宅。』長者驚入，就是指的這個來。為什麼要進行教化呢？如同《法華經》又說：『我本立誓願，欲令一切眾，如我等無異。如我昔所愿，今者已滿足。化一切眾生，皆令入佛道。』所以顯現應化來教化眾生。下面第二部分說明能教化者和所教化者，其中分為四個部分。首先第一部分說明所教化的境界。
經：善男子，諸眾生類，一切煩惱、業、異熟果、二十二根，不出三界。
解：『諸眾生』指的是諸界趣所生的所有有情識的眾生。諸佛菩薩教化的境界或許不同，但他們所教化的眾生種類只有這些。『一切煩惱』指的是事和理上引發業和滋潤生的所有煩惱助緣。『業』指的是福業、非福業等染凈諸業，是感受果報的原因。『異熟果』指的是善業或染業所感得的無記果。作業和感果的時間必定不同，有先後之別，所以稱為『異』。『異之熟等』按照通常的解釋來分別。『二十二根』，如頌所說：『取境續家族，活命受用果，世間出世凈，依此量立根。』『取境』指的是明根等六根。『續家族』指的是女根和男根。『活命』指的是命根。『受用果』指的是苦根、樂根、憂根、喜根、舍根。『世間凈』指的是信根、進根、念根、定根、慧根。『出世凈』指的是未知當知根、已知根、具知根這三種無漏根。然而這些根的體性，應該用頌來總結：『色與不相應，心王及心所，七一一唯十，三體性隨應。』下面的兩句解釋上面的四句。『七』指的是七色根。『一一』指的是命根和意根。『唯十』指的是五受根等十個心
【English Translation】 English version: This refers to the embodiments of Buddhas and Bodhisattvas. The one who rides (referring to Buddhas and Bodhisattvas) represents compassion, and what is ridden (referring to the teachings) represents wisdom. It means that from the purest wisdom of the Dharmadhatu (realm of truth), wisdom and compassion flow out, expounding various supreme teachings. This is the wisdom of action arising from the wisdom of principle. Because all-knowing wisdom is what is ridden. Coming to the three realms to teach, the three realms are the places to be taught. Because the worlds of emptiness are boundless, the place of reliance is used to indicate the coming to teach. As the Lotus Sutra says: 'My children, first came into this house because of play.' The elder being startled upon entering refers to this coming. Why is teaching necessary? As the Lotus Sutra also says: 'I originally made a vow to make all beings like me without difference. As my former wish, now it is fulfilled. Transforming all beings, causing them all to enter the Buddha path.' Therefore, manifesting transformation to teach beings. The second part below explains the one who can teach and the one who is taught, which is divided into four parts. First, the first part explains the realm to be taught.
Sutra: 'Good man, all kinds of beings, all afflictions, karma, resultant effects, and twenty-two faculties, do not go beyond the three realms.'
Explanation: 'All beings' refers to all sentient beings born in all realms and destinies. The realms taught by Buddhas and Bodhisattvas may be different, but the kinds of beings they teach are only these. 'All afflictions' refers to all afflictions and auxiliary conditions that give rise to karma and nourish birth in terms of both phenomena and principle. 'Karma' refers to pure and impure karmas such as meritorious and non-meritorious karma, which are the causes of experiencing results. 'Resultant effects' refers to the neutral effects experienced as a result of good or impure karma. The time of creating karma and experiencing results must be different, with a distinction between before and after, so it is called 'resultant'. 'The maturation of difference, etc.' is distinguished according to the usual explanation. 'Twenty-two faculties', as the verse says: 'Grasping objects, continuing the lineage, sustaining life, experiencing results, worldly and transcendent purity, based on this measure, faculties are established.' 'Grasping objects' refers to the six faculties such as the faculty of sight. 'Continuing the lineage' refers to the faculties of female and male. 'Sustaining life' refers to the faculty of life. 'Experiencing results' refers to the faculties of suffering, pleasure, sorrow, joy, and equanimity. 'Worldly purity' refers to the faculties of faith, diligence, mindfulness, concentration, and wisdom. 'Transcendent purity' refers to the three non-outflow faculties of the faculty of the unknown to be known, the faculty of knowledge, and the faculty of complete knowledge. However, the nature of these faculties should be summarized with a verse: 'Form and non-correspondence, mind-king and mental factors, seven, one, one, only ten, three natures correspond accordingly.' The following two sentences explain the above four sentences. 'Seven' refers to the seven form faculties. 'One, one' refers to the faculty of life and the faculty of mind. 'Only ten' refers to the ten mental
所也。三體隨應者三無漏體九根等也。性隨應者。色命無記。意五受三信等唯善也。不出三界者結上所明並界內也。問二十二根中前十九根是有漏故可屬界系。最後三根體是無漏。云何不出。答此明所化總相而論。理實三根非界系也。言不出者有其二義。一約彼種。未起現行從所依識故云不出。二約現行。二乘無學等覺已前一切菩薩。雖六或七無漏現行。從所依判異熟有漏亦不出也。從此第二明能化身。
經。諸佛示導應化法身亦不離此。
解曰。言示導者開示引導。言應化者。即他受用及大小化通名應化。應化所依清凈法界。與此能依體非即離故。說應化俱名法身。謂諸如來普遍法界應現三界。亦同所化云不離故。從此第三簡外道非。
經。若有說言於三界外別更有一眾生界者即是外道大有經說。
解曰。諸佛所說界外無生。若言界外有眾生界者。即是外道吠世史迦六句義中大有經說。非佛教也。若爾二乘無學十地菩薩所居報土。豈非界外。答據隨助緣即居界外。體是異熟故非外也。從此第四顯化成佛。
經。大王我常語諸眾生但斷三界無明盡者即名為佛。
解曰。三界二障通名無明。唯斷煩惱但免界系。斷所知盡名無明盡即為佛也。廣明化竟。從此第三結申滿位。
【現代漢語翻譯】 現代漢語譯本 『所』也。『三體隨應』指的是三無漏體（sān wú lòu tǐ，三種無漏的自體），即九根等。『性隨應』指的是色、命、無記（sè, mìng, wú jì，三種非善非惡的狀態）。意、五受、三信等唯是善。『不出三界』指的是前面所說的結，以及界內（jiè nèi，三界之內）。 問：二十二根中，前十九根是有漏的，所以可以屬於界系（jiè xì，三界的繫縛）。最後三根的體是無漏的，為什麼說『不出』呢？答：這裡說明的是所化（suǒ huà，被教化者）的總相而論。實際上，最後三根並非界系。說『不出』有兩個含義：一是就彼種（bǐ zhǒng，種子）而言，未起現行，從所依識（suǒ yī shí，所依賴的意識）而說，所以說『不出』。二是就現行（xiàn xíng，已經生起的作用）而言，二乘（èr chéng，聲聞乘和緣覺乘）無學（wú xué，不再需要學習的果位）以及等覺（děng jué，接近佛的菩薩果位）以前的一切菩薩，即使六或七無漏現行，從所依判異熟（yì shú，果報）有漏，也說『不出』。從此第二部分說明能化身（néng huà shēn，能教化眾生的佛身）。 經：諸佛示導應化法身（zhū fó shì dǎo yìng huà fǎ shēn，諸佛所示現引導的應化法身）亦不離此。 解曰：『示導』是開示引導的意思。『應化』指的是他受用（tā shòu yòng，為他人所受用的身）以及大小化（dà xiǎo huà，大神通和小神通），統稱為應化。應化所依的清凈法界（qīng jìng fǎ jiè，清凈的法界），與此能依的體並非分離，所以說應化也稱為法身。意思是諸如來普遍法界，應現三界，也和所化一樣，所以說『不離』。 從此第三部分簡別外道（jiǎn bié wài dào，區分于佛教以外的教派）。 經：若有說言於三界外別更有一眾生界者，即是外道大有經說。 解曰：諸佛所說，界外無生。如果說界外有眾生界，那就是外道吠世史迦（wèi shì shǐ jiā，數論派）六句義（liù jù yì，六種範疇）中的大有經所說，不是佛教的教義。如果這樣，二乘無學、十地菩薩（shí dì pú sà，十地菩薩）所居住的報土（bào tǔ，果報所感的國土），難道不是在界外嗎？答：就隨助緣（suí zhù yuán，隨順的助緣）來說，確實居住在界外，但體是異熟，所以不是外道。 從此第四部分顯示化成佛（xiǎn huà chéng fó，顯示教化成就佛果）。 經：大王，我常語諸眾生，但斷三界無明（dàn duàn sān jiè wú míng，只要斷除三界的無明）盡者，即名為佛。 解曰：三界二障（sān jiè èr zhàng，三界的煩惱障和所知障）統稱為無明。僅僅斷除煩惱，只能免除界系。斷除所知障，名為無明盡，即為佛。廣明教化完畢。從此第三部分總結申述圓滿的果位。
【English Translation】 English version 'Suo' also. 'Three bodies according with response' refers to the three un-outflow bodies (sān wú lòu tǐ), namely the nine roots, etc. 'Nature according with response' refers to form, life, and neutral states (sè, mìng, wú jì). Mind, the five feelings, the three kinds of faith, etc., are only good. 'Not going beyond the three realms' refers to the bonds mentioned above, and within the realms (jiè nèi). Question: Among the twenty-two roots, the first nineteen roots are with outflows, so they can belong to the realm-bound (jiè xì). The last three roots are without outflows, so why is it said 'not going beyond'? Answer: This explains the general characteristics of those being transformed (suǒ huà). In reality, the last three roots are not realm-bound. Saying 'not going beyond' has two meanings: First, in terms of their seed (bǐ zhǒng), they have not yet arisen into manifestation, and are spoken of from the perspective of the dependent consciousness (suǒ yī shí), so it is said 'not going beyond'. Second, in terms of manifestation (xiàn xíng), the two vehicles (èr chéng) of Arhats and Pratyekabuddhas, and all Bodhisattvas before the stage of Near-Perfect Enlightenment (děng jué), even if six or seven un-outflow states are manifest, are still said 'not going beyond' because they are judged from the perspective of the dependent, ripened (yì shú), and outflow-containing consciousness. From this second part, the transforming body (néng huà shēn) is explained. Sutra: The Dharma body of transformation and guidance shown by all Buddhas (zhū fó shì dǎo yìng huà fǎ shēn) also does not depart from this. Explanation: 'Showing and guiding' means to reveal and guide. 'Transformation' refers to the body enjoyed by others (tā shòu yòng), as well as great and small transformations (dà xiǎo huà), collectively called transformation. The pure Dharma realm (qīng jìng fǎ jiè) upon which transformation relies is not separate from this body upon which it relies, so transformation is also called the Dharma body. It means that the Tathagatas pervade the Dharma realm, manifesting in the three realms, and are the same as those being transformed, so it is said 'not departing'. From this third part, external paths (jiǎn bié wài dào) are distinguished. Sutra: If someone says that there is another realm of beings outside the three realms, that is what the Great Existence Sutra of the heretical Vaisheshika school says. Explanation: What the Buddhas say is that there is no birth outside the realms. If it is said that there is a realm of beings outside the realms, that is what the Great Existence Sutra in the six categories (liù jù yì) of the heretical Vaisheshika (wèi shì shǐ jiā) school says, and is not the teaching of Buddhism. If so, are not the reward lands (bào tǔ) where the Arhats of the two vehicles and the Bodhisattvas of the ten grounds (shí dì pú sà) reside outside the realms? Answer: In terms of the assisting conditions (suí zhù yuán), they do reside outside the realms, but their essence is ripened, so they are not heretical. From this fourth part, the accomplishment of Buddhahood through transformation (xiǎn huà chéng fó) is shown. Sutra: Great King, I always tell all beings that whoever completely cuts off the ignorance (dàn duàn sān jiè wú míng) of the three realms is called a Buddha. Explanation: The two obstructions (sān jiè èr zhàng) of the three realms are collectively called ignorance. Merely cutting off afflictions only avoids being bound by the realms. Cutting off the obstruction of knowledge is called the exhaustion of ignorance, which is Buddhahood. The extensive explanation of transformation is complete. From this third part, the complete state is summarized and elaborated.
經。自性清凈名本覺性即是諸佛一切智智。
解曰。自性清凈名本覺性者即真如也。依起信論。上句絕待下句對待。對不覺等說名本覺。即是諸佛一切智智此有二義。有說。真如是佛法身。法身智身性相平等。體相相從亦得名為一切智智。如實非智。有說。真如即一切智。心歸本原冥合不異。相用非無別體也。即以真如為一切智智。二智二身隨應悉故。大文第二結修諸忍。
經。由此得為眾生之本亦是諸佛菩薩行本是為菩薩本所修行五忍法中十四忍也。
解曰。由此得為眾生之本者下有二義。有說。此者上本覺也。謂由本覺隨不覺故。動眠三界輪迴六趣。故此本覺為眾生本。亦是諸佛菩薩行本者。無明微薄本覺力增心歸本原。從末向本隨位次第建立五忍。至寂滅忍本覺湛然本無動達。今無靜故。此本覺亦是諸佛菩薩行本。有說。此者即五忍也。是發大乘趣無上者。從始至終修行之本。亦是諸佛菩薩行本者。亦是法界已成未成佛菩薩本。是為已下如文易了。◎
◎從此第二答化眾生。于中分四。一明十王位。二明說偈贊。三明忍境智。四諸佛同修。初明十王于中分三。一牒問略標。二明十王位。三結明諸佛。且初第一牒問略標。
經。佛言大王汝先問言菩薩云何化眾生者菩薩摩訶薩應如
【現代漢語翻譯】 經：自性清凈，名為本覺性（Buddha-nature），即是諸佛的一切智智（Sarvajna）。
解曰：『自性清凈，名為本覺性』，即是真如（Tathata）。依據《起信論》，上句是絕待（transcendental），下句是對待（relative）。針對不覺等現象，稱之為本覺。『即是諸佛一切智智』，這裡有兩種解釋。一種說法是，真如是佛的法身（Dharmakaya）。法身、智身（Jnana-kaya）性相平等，本體和現象相互依存，也可以稱作一切智智。如實（as it is）並非智慧。另一種說法是，真如即是一切智，心迴歸本源，冥合無異，相用並非沒有差別本體。即以真如作為一切智智。二智（two wisdoms）、二身（two bodies）隨應悉故。大文第二部分總結修習諸忍。
經：由此得以成為眾生之本，也是諸佛菩薩行之本，這是菩薩本所修行的五忍法中的十四忍。
解曰：『由此得以成為眾生之本』，下面有兩種解釋。一種說法是，『此』指的是上面的本覺。因為本覺隨順不覺，所以動於三界（Trailokya），輪迴六趣（Six realms of reincarnation）。因此，這個本覺是眾生之本。『也是諸佛菩薩行之本』，無明（Avidya）微薄，本覺力量增強，心迴歸本源，從末向本，隨著位次次第建立五忍。到達寂滅忍（Nirvana-ksanti），本覺湛然，本來沒有動，現在沒有靜。因此，這個本覺也是諸佛菩薩行之本。另一種說法是，『此』指的是五忍。是發起大乘（Mahayana），趣向無上（Anuttara）的人，從始至終修行的根本。『也是諸佛菩薩行之本』，也是法界（Dharmadhatu）已成和未成佛的菩薩之本。『是為』以下如文易了。
從此第二部分回答化度眾生的問題。其中分為四個部分：一是說明十王位，二是說明說偈贊，三是說明忍境智，四是諸佛共同修習。首先說明十王，其中分為三個部分：一是照應提問，簡略標示，二是說明十王位，三是總結說明諸佛。首先是第一部分，照應提問，簡略標示。
經：佛言：大王，你先前問到菩薩如何化度眾生，菩薩摩訶薩（Bodhisattva-Mahasattva）應當如...
【English Translation】 English version: Sutra: The self-nature is pure, named Original Enlightenment (Buddha-nature), which is the Sarvajna (all-knowing wisdom) of all Buddhas.
Explanation: 'The self-nature is pure, named Original Enlightenment' is Tathata (Suchness). According to the Awakening of Faith in the Mahayana, the first sentence is transcendental, and the second sentence is relative. In response to ignorance and other phenomena, it is called Original Enlightenment. 'Which is the Sarvajna of all Buddhas', there are two explanations here. One explanation is that Tathata is the Dharmakaya (Dharma body) of the Buddha. Dharmakaya and Jnana-kaya (wisdom body) are equal in nature and characteristics, and the body and phenomena are interdependent, so it can also be called Sarvajna. Suchness is not wisdom. Another explanation is that Tathata is Sarvajna, the mind returns to its origin, and the union is indistinguishable. The appearance and function are not without a separate entity. That is, Tathata is regarded as Sarvajna. The two wisdoms and two bodies are all in accordance with the situation. The second part of the text summarizes the practice of all Ksatnis.
Sutra: Therefore, it can become the origin of sentient beings and the origin of the practice of all Buddhas and Bodhisattvas. This is the fourteen Ksatnis in the five Ksatni Dharmas practiced by Bodhisattvas.
Explanation: 'Therefore, it can become the origin of sentient beings', there are two explanations below. One explanation is that 'this' refers to the Original Enlightenment mentioned above. Because Original Enlightenment follows ignorance, it moves in the Trailokya (three realms) and reincarnates in the Six realms of reincarnation. Therefore, this Original Enlightenment is the origin of sentient beings. 'It is also the origin of the practice of all Buddhas and Bodhisattvas', ignorance is weak, the power of Original Enlightenment is enhanced, the mind returns to its origin, from the end to the origin, and the five Ksatnis are established in order according to the position. When reaching Nirvana-ksanti, Original Enlightenment is clear, originally without movement, and now without stillness. Therefore, this Original Enlightenment is also the origin of the practice of all Buddhas and Bodhisattvas. Another explanation is that 'this' refers to the five Ksatnis. It is the root of practice from beginning to end for those who initiate Mahayana and go to Anuttara (unsurpassed). 'It is also the origin of the practice of all Buddhas and Bodhisattvas', it is also the origin of the Buddhas and Bodhisattvas who have and have not become Buddhas in the Dharmadhatu (Dharma realm). 'Is' below is easy to understand as the text.
From this second part, answer the question of transforming sentient beings. It is divided into four parts: first, explain the positions of the Ten Kings; second, explain the verses of praise; third, explain the wisdom of forbearance; and fourth, the Buddhas practice together. First, explain the Ten Kings, which is divided into three parts: first, correspond to the questions and briefly indicate; second, explain the positions of the Ten Kings; and third, summarize and explain the Buddhas. First is the first part, corresponding to the questions and briefly indicating.
Sutra: The Buddha said: Great King, you asked earlier how Bodhisattvas transform sentient beings, Bodhisattva-Mahasattvas should...
是化從初一地至后一地自所行處及佛行處一切智見故。
解曰。佛言已下牒前問也。從初一地者歡喜地也。至后一地者法雲地也。自所行處者一一地中菩薩行處。及佛行處者即彼十地佛化處也。又第十一地如來行處也。一切知見者。菩薩諸佛證真達俗。如實知見行二利也。問初一地者何非習種性耶。答此明十王所行化利。三賢已辨故此不論。從此第二明十王位。于中分十。一一地中皆分為五。一居土廣狹。二配屬王位。三修法多少。四辨修勝行。五明所利生。初地五中且初第一居土廣狹。
經。若菩薩摩訶薩住百佛剎。
解曰。初地菩薩住百大千。云何知然。一化佛土即一大千。百化佛剎百大千故。問所居之土總有幾種。以何為體。何故十地廣狹異耶。答準佛地論。諸土相對總分為二。一凈二穢。凈中備舉有十三土。果土有三。因土有十。果土三者。若法性土真如為體。恒沙性德依自性故。若報得土鏡智為體。諸無漏種依自土故。他受用土平等性智為其土體。現大小身依自土故。若變化土成事智品為其土體。現變化身依自土故。合他受用及變化身。俱為第三應化土也。因土十者。十地菩薩所依之土本識為體。即是有漏苦諦攝故。若后得智所變影像即是無漏道諦攝故。隨智勝劣廣狹不同。眾寶莊嚴皆
【現代漢語翻譯】 現代漢語譯本：是指從最初的歡喜地到最後的法雲地，菩薩自身所修行的處所以及佛陀教化之處所具備的一切智慧和見解。
解釋：佛說以下的內容是解釋前面的提問。『從初一地者』指的是歡喜地（菩薩十地之首，以歡喜為名）。『至后一地者』指的是法雲地（菩薩十地之終，如法雲覆蓋一切）。『自所行處者』指的是每一地中菩薩修行的處所。『及佛行處者』指的是那十地中佛陀教化之處。另外，第十一地是如來修行的處所。『一切知見者』指的是菩薩和諸佛證悟真諦、通達世俗，如實地瞭解和實踐利益自己和他人的行為。問：為什麼最初的一地不是習種性地（菩薩修行之前的預備階段）呢？答：這裡說明的是十地菩薩所修行的教化利益。三賢位（十住、十行、十回向）已經討論過了，所以這裡不再討論。從這裡開始，第二部分說明十地菩薩的果位，其中分為十個方面。每一地中都分為五個方面：一是所居住的國土的廣狹，二是所對應的王位，三是所修行的法門的多少，四是辨別所修行的殊勝行為，五是說明所利益的眾生。初地五方面中，首先是第一方面，所居住的國土的廣狹。
經文：如果菩薩摩訶薩居住在一百個佛剎中。
解釋：初地菩薩居住在一百個大千世界中。怎麼知道是這樣的呢？一個化佛土就是一個大千世界，一百個化佛剎就是一百個大千世界。問：所居住的國土總共有幾種？以什麼為本體？為什麼十地的國土廣狹不同呢？答：根據《佛地論》的說法，諸國土相對而言總共分為兩種：一是凈土，二是穢土。凈土中詳細列舉有十三種國土。果土有三種，因土有十種。果土三種是：如果法性土以真如為本體，恒河沙數般的自性功德依存於自性；如果報得土以大圓鏡智為本體，各種無漏種子依存於自土；他受用土以平等性智為本體，顯現大小身依存於自土；如果變化土以成所作智為本體，顯現變化身依存於自土。合起來，他受用身和變化身，都屬於第三種應化土。因土十種是：十地菩薩所依止的國土以本識為本體，屬於有漏的苦諦所攝。如果是后得智所變現的影像，就屬於無漏的道諦所攝。隨著智慧的勝劣，國土的廣狹也不同。各種珍寶莊嚴都是如此。
【English Translation】 English version: It refers to all the wisdom and knowledge possessed from the initial Pramudita-bhumi (Land of Joy) to the final Dharma-megha-bhumi (Cloud of Dharma Land), in the places where the Bodhisattva practices and where the Buddha teaches.
Explanation: The Buddha's words below explain the previous question. 'From the initial first bhumi' refers to Pramudita-bhumi (the first of the ten bhumis of a Bodhisattva, named for its joy). 'To the final one bhumi' refers to Dharma-megha-bhumi (the final of the ten bhumis of a Bodhisattva, like a cloud of Dharma covering everything). 'The places where one practices' refers to the places where the Bodhisattva practices in each bhumi. 'And the places where the Buddha practices' refers to the places where the Buddha teaches in those ten bhumis. In addition, the eleventh bhumi is where the Tathagata practices. 'All knowledge and views' refers to the Bodhisattvas and Buddhas realizing the truth, understanding the mundane, and truly understanding and practicing actions that benefit themselves and others. Question: Why is the initial first bhumi not the Adhimukti-carya-bhumi (stage of preparation before a Bodhisattva's practice)? Answer: This explains the teaching and benefits practiced by the Bodhisattvas of the ten bhumis. The Three Worthies (the Ten Abodes, Ten Practices, and Ten Dedications) have already been discussed, so they are not discussed here. From here, the second part explains the fruits of the ten bhumis of Bodhisattvas, which are divided into ten aspects. Each bhumi is divided into five aspects: first, the extent of the land they inhabit; second, the corresponding royal position; third, the amount of Dharma they practice; fourth, distinguishing the superior practices they cultivate; and fifth, explaining the beings they benefit. In the first bhumi's five aspects, the first is the extent of the land they inhabit.
Sutra: If a Bodhisattva-Mahasattva dwells in a hundred Buddha-ksetras (Buddha-fields).
Explanation: A Bodhisattva in the first bhumi dwells in a hundred great chiliocosms. How do we know this? One transformation Buddha-land is one great chiliocosm, so a hundred transformation Buddha-ksetras are a hundred great chiliocosms. Question: How many kinds of lands are there in total? What is their substance? Why are the lands of the ten bhumis different in extent? Answer: According to the Yogacarabhumi-sastra, the lands are divided into two types: pure lands and impure lands. The pure lands are further divided into thirteen types. There are three fruit lands and ten cause lands. The three fruit lands are: if the Dharma-nature land takes Suchness (Tathata) as its substance, the merits of self-nature like the sands of the Ganges depend on self-nature; if the retribution land takes the Great Perfect Mirror Wisdom as its substance, various non-outflow seeds depend on their own land; the other-enjoyment land takes Equality Wisdom as its substance, and the manifestation of large and small bodies depends on its own land; if the transformation land takes Accomplishing Wisdom as its substance, and the manifestation of transformation bodies depends on its own land. Together, the other-enjoyment body and the transformation body belong to the third type of transformation land. The ten cause lands are: the lands relied upon by the Bodhisattvas of the ten bhumis take the Alaya-vijnana (store consciousness) as their substance, and belong to the outflowing suffering truth. If the images transformed by the subsequent acquired wisdom belong to the non-outflowing path truth. The extent of the lands varies with the superiority or inferiority of wisdom. The various precious adornments are the same.
自智變。有粗妙異自受用故。乘便明者若彼二乘變易之土體同菩薩。但粗劣故。西方凈土地前生者本識為體。由佛本願及自行力故得往生。無無漏智所資感故。七寶位劣自受用也。穢土之中界趣勝劣自識所變。準此應知。凈穢異同生之別業如常分別。從此第二配屬王位。
經。作贍部洲轉輪聖王。
解曰。如十地經。初地作閻浮提王。瓔珞經說。初地已上琉璃輪王。華嚴經云。初地作閻浮王。此云輪王。言閻浮者明住處也。言琉璃者明勝妙也。言輪王者舉輪寶也。居土化境不相違也。然今此經初地菩薩與道種性輪王何別。答如下偈云。權化有情游百國。此百彼一聖凡勝劣有多別故。從此第三修法多少。
經。修百法明門。
解曰。此經總標無別名數。瓔珞經云。所謂十信一一各十。即百法明門。華嚴經云。此地菩薩若行精進。舍家妻子出家學道。於一念頃得百三昧。以凈天眼見百佛國。二見百如來。三動百世界。身亦能往彼佛世界放大光明。四化為百類普令他見。五成熟百類所化有情。六若欲留身得百劫住。七見前後際百劫中事。八智見能入百法明門。九化作百身。十身皆能現百菩薩眷屬。若以願力自在示現過於是數。乃至百千億那由他劫不能數知。若屬此經十中第八。通而言者具此應知。
【現代漢語翻譯】 現代漢語譯本 『自智變』。因為有粗妙的差別，所以有各自的受用。如果方便說明，就像二乘（聲聞乘和緣覺乘）變易的國土，其本體與菩薩相同，只是粗劣而已。西方凈土中，前一生的人的本識為本體，由於佛的本願和自身的修行力量，才能往生。因為沒有無漏智慧的資助感應，所以七寶的品位較低，是自受用。在穢土之中，界趣的勝劣是由各自的識所變現。依此準則應該知道，凈土和穢土的不同，以及眾生各自的業力，都如常分別。從此，第二點是與轉輪聖王的地位相配屬。
經文：『作贍部洲轉輪聖王。』（成為贍部洲的轉輪聖王）
解釋：如《十地經》所說，初地菩薩成為閻浮提王。《瓔珞經》說，初地以上的菩薩是琉璃輪王。《華嚴經》說，初地菩薩成為閻浮王，這裡說的是輪王。說『閻浮』是爲了說明居住的地方，說『琉璃』是爲了說明殊勝美妙，說『輪王』是爲了舉出輪寶。居住的國土和教化的境界並不相違背。然而，現在這部經中的初地菩薩與具有道種性的輪王有什麼區別呢？回答如下面的偈子所說：『權化有情游百國』，這百國與那一國相比，聖凡的勝劣有很大的差別。從此，第三點是關於修法的多少。
經文：『修百法明門。』（修習百法明門）
解釋：這部經只是總的標示，沒有具體的名數。《瓔珞經》說：『所謂十信，一一各有十』，就是百法明門。《華嚴經》說：『此地菩薩如果精進行進，捨棄家庭妻子出家學道，在一念之間可以得到百種三昧，以清凈的天眼見到百個佛國，見到百個如來，震動百個世界，身體也能前往那些佛的世界，放出大光明，化為百類眾生普遍讓他們看見，成熟百類所教化的有情，如果想要留住身體可以住百劫，見到前後際百劫中的事情，智慧能進入百法明門，化作百身，每個身體都能顯現百個菩薩眷屬。』如果以願力自在示現，超過這個數量，乃至百千億那由他劫也無法數清。如果屬於這部經，就是十種中的第八種。通盤而言，應該知道具備這些。
【English Translation】 English version 'Self-wisdom transformation'. Because there are differences in coarseness and subtlety, there are individual enjoyments. To explain it conveniently, like the transformed lands of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), their essence is the same as that of Bodhisattvas, only coarser. In the Western Pure Land, the fundamental consciousness of those born in the previous life is the essence, and they can be reborn there due to the original vows of the Buddha and their own practice. Because there is no support or response from un-outflowed wisdom, the rank of the seven treasures is lower, and it is for self-enjoyment. In the impure lands, the superiority or inferiority of realms and destinies is transformed by one's own consciousness. According to this principle, it should be known that the differences between pure and impure lands, as well as the individual karmas of beings, are distinguished as usual. From this point, the second aspect is associated with the position of a Cakravartin King (wheel-turning king).
Sutra: 'Becomes a Cakravartin King of Jambudvīpa.' (Becomes a wheel-turning king of Jambudvīpa)
Explanation: As the Ten Bhūmi Sūtra says, a Bodhisattva of the first ground becomes a king of Jambudvīpa. The Garland Sutra says that Bodhisattvas above the first ground are Lapis Lazuli Wheel Kings. The Avataṃsaka Sūtra says that a Bodhisattva of the first ground becomes a king of Jambudvīpa, which is referred to here as a Wheel King. Saying 'Jambudvīpa' is to explain the place of residence, saying 'Lapis Lazuli' is to explain the supreme and wonderful, and saying 'Wheel King' is to mention the wheel treasure. The inhabited land and the realm of transformation do not contradict each other. However, what is the difference between the Bodhisattva of the first ground in this sutra and a Wheel King with the seed of the path? The answer is as the following verse says: 'Provisionally transforming sentient beings, traveling through hundreds of countries,' compared to that one country, the superiority or inferiority between the holy and the ordinary has great differences. From this point, the third aspect is about the amount of Dharma practice.
Sutra: 'Cultivates the Hundred Dharma Illumination Doors.' (Cultivates the Hundred Dharma Illumination Doors)
Explanation: This sutra only gives a general indication, without specific names or numbers. The Garland Sutra says: 'The so-called ten faiths, each having ten,' which are the Hundred Dharma Illumination Doors. The Avataṃsaka Sūtra says: 'If a Bodhisattva on this ground diligently progresses, abandons family and leaves home to study the Way, in a single thought he can attain a hundred samādhis, see a hundred Buddha lands with pure heavenly eyes, see a hundred Tathāgatas, shake a hundred worlds, and his body can also go to those Buddha worlds, emit great light, transform into a hundred kinds of beings, universally allowing them to see, mature a hundred kinds of sentient beings to be transformed, if he wants to keep his body, he can stay for a hundred kalpas, see events in the past and future hundred kalpas, his wisdom can enter the Hundred Dharma Illumination Doors, transform into a hundred bodies, and each body can manifest a hundred Bodhisattva retinues.' If he freely manifests with the power of vows, exceeding this number, even hundreds of thousands of billions of nayutas of kalpas cannot be counted. If it belongs to this sutra, it is the eighth of the ten. Generally speaking, it should be known to possess these.
從此第四辯修勝行。
經。以檀波羅蜜多住平等心。
解曰。十度之中施度圓滿。具七最勝。三輪清凈得無分別住平等心。此度偏增。一切常舍余非不修。隨力分故。從此第五明所剎生。
經。化四天下一切眾生。
解曰。以十善道化利眾生。此後諸王皆十善化。處有廣狹行有勝劣。以為異矣。從此第二明離垢地。文分為五。
經。若菩薩摩訶薩住千佛剎作忉利天王修千法明門說十善道化一切眾生。
解曰。居土漸廣作天帝釋。廣初地百為千明門。修戒度圓以十善化。從此第三明發光地文五如前。
經。若菩薩摩訶薩住不可說不可說天王修萬法明門依四禪定化一切眾生。
解曰。此地菩薩得諸勝定時分天王。漸廣勝故。從此第四明焰慧地。文五如前。
經。若菩薩摩訶薩住億佛剎作睹史多天王修億法明門行菩提分法化一切眾生。
解曰。知足天王修諸億門菩提分智化眾生故。從此第五明難勝地。文五如前。
經。若菩薩摩訶薩住百億佛剎化樂天王修百億法明門二諦四諦化一切眾生。
解曰。所修轉勝百億諸門。備觀諸諦化眾生故。從此第六明現前地。文五如前。
經。若菩薩摩訶薩住千億佛剎作他化自在天王修千億法明門十二因緣
智化一切眾生。
解曰。居欲界頂他化天王。所修所悟悉皆轉勝。以緣生智化利眾生。從此第七明遠行地。文五如前。
經。若菩薩摩訶薩住萬億佛剎作初禪梵王修萬億法明門方便善巧智化一切眾生。
解曰。居大梵天境修俱勝。得方便智化利眾生。從此第八明不動地。文五如前。
經。若菩薩摩訶薩住百萬微塵數佛剎作二禪梵王修百萬微塵數法明門雙照平等神通愿智化一切眾生。
解曰。居遍光凈天境修轉勝。真俗雙照現大神通。以大愿智化利眾生。從此第九明善慧地。文五如前。
經。若菩薩摩訶薩住百萬億阿僧祇微塵數佛剎作三禪梵王修百萬億阿僧祇微塵數法明門以四無礙智化一切眾生。
解曰。居遍凈天境修轉勝。四無礙智化利眾生。從此第十明法雲地。文五如前。
經。若菩薩摩訶薩住不可說不可說佛剎作第四禪大梵天王為三界主修不可說不可說法明門得理盡三昧同佛行處盡三界原普利眾生如佛境界。
解曰。不可說者如華嚴經四十五云。不可說者即一百一十九數。若不可說不可說即一百二十數也。居色界頂大自在宮作三界主。境修最勝。得理盡三昧者。照解理極故名理盡。三昧可知。此即最後金剛定也。同佛行處者同寂滅忍也。盡三界原者。依
【現代漢語翻譯】 現代漢語譯本 智化一切眾生。
解曰：居住在欲界頂端的他化自在天王（Paranirmitavasavarti），所修習和領悟的一切都更加殊勝。以緣起性空的智慧教化利益眾生。從此進入第七地，即遠行地。內容有五部分，與前文相同。
經：若菩薩摩訶薩（Bodhisattva-Mahasattva）住在萬億佛剎（Buddha-kshetra），作為初禪梵王（Brahma），修習萬億法明門，以方便善巧的智慧教化一切眾生。
解曰：居住在大梵天（Mahabrahma）境界，修習俱勝之法，獲得方便智慧，教化利益眾生。從此進入第八地，即不動地。內容有五部分，與前文相同。
經：若菩薩摩訶薩住在百萬微塵數佛剎，作為二禪梵王，修習百萬微塵數法明門，以雙照真俗二諦的平等神通愿智教化一切眾生。
解曰：居住在遍光凈天（Abhasvara）境界，修習更加殊勝之法，真俗二諦雙照，顯現大神通，以大愿智慧教化利益眾生。從此進入第九地，即善慧地。內容有五部分，與前文相同。
經：若菩薩摩訶薩住在百萬億阿僧祇（Asamkhya）微塵數佛剎，作為三禪梵王，修習百萬億阿僧祇微塵數法明門，以四無礙智（Catur-pratisamvit）教化一切眾生。
解曰：居住在遍凈天（Subhakrtsna）境界，修習更加殊勝之法，以四無礙智教化利益眾生。從此進入第十地，即法雲地。內容有五部分，與前文相同。
經：若菩薩摩訶薩住在不可說不可說佛剎，作為第四禪大梵天王（Mahabrahma），作為三界之主，修習不可說不可說法明門，獲得理盡三昧（Samadhi），與佛的行處相同，窮盡三界之本源，普遍利益眾生，如同佛的境界。
解曰：不可說，如《華嚴經》第四十五卷所說，不可說即一百一十九數。若不可說不可說，即一百二十數。居住在色界頂端的大自在宮（Mahesvara），作為三界之主，境界修習最為殊勝。獲得理盡三昧，照見理解達到極致，故名理盡。三昧可以理解。此即最後的金剛定（Vajra Samadhi）。同佛行處，即同於寂滅忍。窮盡三界之本源，依據……
【English Translation】 English version To enlighten and transform all sentient beings.
Explanation: Residing at the summit of the Desire Realm, the Paranirmitavasavarti (He who delights in his creations), all that is cultivated and realized is exceedingly superior. To enlighten and benefit sentient beings with the wisdom of dependent origination. From here enters the seventh Bhumi (stage), the Far-Going Ground. The text has five parts, as before.
Sutra: If a Bodhisattva-Mahasattva (Great Being Bodhisattva) dwells in trillions of Buddha-kshetra (Buddha-fields), acting as the Brahma (King of Gods) of the First Dhyana (Meditation), cultivating trillions of Dharma-illumination gates, using skillful means and wisdom to enlighten and transform all sentient beings.
Explanation: Residing in the realm of Mahabrahma (Great Brahma), cultivating the mutually superior, attaining expedient wisdom, to enlighten and benefit sentient beings. From here enters the eighth Bhumi, the Immovable Ground. The text has five parts, as before.
Sutra: If a Bodhisattva-Mahasattva dwells in millions of dust-mote Buddha-kshetra, acting as the Brahma of the Second Dhyana, cultivating millions of dust-mote Dharma-illumination gates, using the wisdom of impartial and equal supernatural powers that illuminate both truth and convention to enlighten and transform all sentient beings.
Explanation: Residing in the realm of Abhasvara (Gods of Radiant Light), cultivating the increasingly superior, illuminating both truth and convention, manifesting great supernatural powers, using the wisdom of great vows to enlighten and benefit sentient beings. From here enters the ninth Bhumi, the Ground of Good Wisdom. The text has five parts, as before.
Sutra: If a Bodhisattva-Mahasattva dwells in millions of trillions of Asamkhya (innumerable) dust-mote Buddha-kshetra, acting as the Brahma of the Third Dhyana, cultivating millions of trillions of Asamkhya dust-mote Dharma-illumination gates, using the Four Unimpeded Wisdoms (Catur-pratisamvit) to enlighten and transform all sentient beings.
Explanation: Residing in the realm of Subhakrtsna (Gods of Refined Glory), cultivating the increasingly superior, using the Four Unimpeded Wisdoms to enlighten and benefit sentient beings. From here enters the tenth Bhumi, the Dharma-Cloud Ground. The text has five parts, as before.
Sutra: If a Bodhisattva-Mahasattva dwells in unspeakable unspeakable Buddha-kshetra, acting as the Mahabrahma (Great Brahma) of the Fourth Dhyana, being the lord of the Three Realms, cultivating unspeakable unspeakable Dharma-illumination gates, attaining the Samadhi (state of meditative consciousness) of Exhausting Principle, being in the same place as the Buddha, exhausting the origin of the Three Realms, universally benefiting sentient beings, like the realm of the Buddha.
Explanation: 'Unspeakable' is as the forty-fifth volume of the Avatamsaka Sutra says, 'Unspeakable' is the number one hundred and nineteen. If 'unspeakable unspeakable' is the number one hundred and twenty. Residing in the Mahesvara (Great Sovereign) palace at the summit of the Form Realm, acting as the lord of the Three Realms, the realm of cultivation is the most superior. Attaining the Samadhi of Exhausting Principle, illuminating and understanding reaches the extreme, therefore it is called 'Exhausting Principle'. Samadhi can be understood. This is the final Vajra Samadhi (Diamond Concentration). Being in the same place as the Buddha is the same as the forbearance of Nirvana. Exhausting the origin of the Three Realms, based on...
本記云。阿賴耶識以為本原。如起信論。根本無明而起業識。原集原苦是三界原。聖智斷此故名為盡。普利等者。謂此地中所利有情證真達俗。悉皆最勝分同佛境。故大品經云。十地菩薩當知如佛。又云見性未了。即其義也。從此第三結明諸佛。于中分二。且初第一結諸菩薩。
經。是為菩薩摩訶薩現諸王身化導之事。
解曰。如文悉矣。從此第二結明諸佛。
經。十方如來亦復如是證無上覺常遍法界利樂眾生。
解曰。不唯菩薩依此利生。十方如來亦復如是。常遍法界廣利樂故。從此第二明說偈贊。于中分三。一大眾供養。二王說偈贊。三聞法獲益。且初第一大眾供養。
經。爾時一切大眾即從座起散不可說花焚不可說香供養恭敬稱讚如來。
解曰。聞法喜慶供養稱讚也。從此第二王說偈贊。于中分二。且初第一標王說偈。
經。時波斯匿王即于佛前以偈贊曰。
解曰。所言偈者此有三解。一云偈者竭也。攝義竭盡。二云偈者憩也。語憩息故。三者梵云伽他此云諷誦。古譯經者乃至偈他略去他字但名為偈。語訛略矣。從此第二正明偈贊。總三十行於中分三。初有三行贊佛三德。次有二十六行半廣贊五忍。後有半行結贊禮敬。初贊三德于中分三。一讚三業德。二贊
【現代漢語翻譯】 現代漢語譯本：本記中說，阿賴耶識（Ālaya-vijñāna，儲存識）是根本。如《起信論》所說，從根本無明（Avidyā，無知）生起業識（Karma-vijñāna，行動的意識）。原集、原苦是三界（Trailokya，欲界、色界、無色界）的根源。聖智斷除這些，所以稱為『盡』（Nirodha，止息）。普利等，是指此地中所利益的有情（Sattva，眾生）證悟真諦、通達世俗，都達到最殊勝的境界，如同佛的境界。所以《大品經》（Mahāprajñāpāramitā Sūtra，摩訶般若波羅蜜多經）說，十地菩薩（Daśa-bhūmika Bodhisattva，證得十地的菩薩）應當知道如同佛一樣。又說『見性未了』，就是這個意思。從這裡開始，第三部分總結說明諸佛，其中分為兩部分。首先是第一部分，總結諸菩薩。
經文：『是為菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）現諸王身化導之事。』
解釋：如經文所說。從這裡開始，第二部分總結說明諸佛。
經文：『十方如來（Tathāgata，佛）亦復如是證無上覺（Anuttara-samyak-sambodhi，無上正等正覺），常遍法界（Dharmadhātu，法界）利樂眾生。』
解釋：不只是菩薩依此利益眾生，十方如來也是這樣，常遍法界，廣大利益安樂眾生。從這裡開始，第二部分說明偈頌讚嘆，其中分為三部分：一、大眾供養；二、國王說偈贊；三、聞法獲益。首先是第一部分，大眾供養。
經文：『爾時一切大眾即從座起，散不可說花，焚不可說香，供養恭敬稱讚如來。』
解釋：聽聞佛法，心生喜悅，供養稱讚如來。從這裡開始，第二部分，國王說偈贊，其中分為兩部分。首先是第一部分，標明國王說偈。
經文：『時波斯匿王（Prasenajit，憍薩羅國國王）即于佛前以偈贊曰。』
解釋：所說的『偈』有三種解釋：一說『偈』是『竭』，有攝取意義，竭盡其義；二說『偈』是『憩』，是語言停歇的意思；三是梵語『伽他』（Gāthā），這裡翻譯為『諷誦』。古代翻譯經典的人，乃至將『偈他』略去『他』字，只稱為『偈』，這是語音的訛略。從這裡開始，第二部分正式說明偈頌讚嘆，總共三十行，其中分為三部分：開始有三行讚歎佛的三德；其次有二十六行半廣泛讚歎五忍；最後有半行總結讚歎禮敬。首先讚歎三德，其中分為三部分：一、讚歎三業德；二、讚歎……
【English Translation】 English version: It is recorded that Ālaya-vijñāna (storehouse consciousness) is the fundamental origin. As stated in the Awakening of Faith, Karma-vijñāna (action consciousness) arises from fundamental Avidyā (ignorance). The origin of accumulation and the origin of suffering are the source of the Trailokya (Three Realms: Desire Realm, Form Realm, and Formless Realm). Cutting off these with sacred wisdom is called Nirodha (cessation). 'Universally benefiting,' etc., means that the sentient beings benefited in this land, who realize the truth and understand the mundane, all attain the most supreme state, similar to the realm of the Buddha. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says that the Bodhisattvas of the Ten Bhūmis (Ten Grounds) should know that they are like the Buddha. It also says, 'Not yet understanding the nature,' which is the meaning of this. From here, the third part concludes and explains the Buddhas, which is divided into two parts. First is the first part, concluding the Bodhisattvas.
Sutra: 'This is the Bodhisattva-mahāsattva (Great Bodhisattva) manifesting various kingly bodies to transform and guide beings.'
Explanation: As the text says. From here, the second part concludes and explains the Buddhas.
Sutra: 'The Tathāgatas (Thus Come Ones, Buddhas) of the ten directions are also like this, attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), constantly pervading the Dharmadhātu (Dharma Realm), benefiting and bringing joy to sentient beings.'
Explanation: It is not only Bodhisattvas who benefit sentient beings in this way, but also the Tathāgatas of the ten directions, constantly pervading the Dharma Realm, broadly benefiting and bringing joy to sentient beings. From here, the second part explains the verses of praise, which is divided into three parts: 1. The assembly makes offerings; 2. The king speaks verses of praise; 3. Hearing the Dharma brings benefit. First is the first part, the assembly makes offerings.
Sutra: 'At that time, the entire assembly immediately rose from their seats, scattered unspeakable flowers, burned unspeakable incense, and made offerings, respectfully praising the Tathāgata.'
Explanation: Hearing the Dharma, rejoicing, making offerings, and praising the Tathāgata. From here, the second part, the king speaks verses of praise, which is divided into two parts. First is the first part, indicating that the king speaks verses.
Sutra: 'At that time, King Prasenajit (King of Kosala) immediately praised the Buddha with verses.'
Explanation: The so-called 'verse' has three explanations: One says that 'verse' is 'exhausting,' having the meaning of encompassing, exhausting its meaning; the second says that 'verse' is 'resting,' meaning that language pauses; the third is the Sanskrit word 'Gāthā,' which is translated here as 'chanting.' Ancient translators of scriptures, even when translating 'Gāthā,' omitted the word 'tha' and only called it 'verse,' which is a phonetic corruption. From here, the second part formally explains the verses of praise, totaling thirty lines, which are divided into three parts: The beginning has three lines praising the three virtues of the Buddha; next, there are twenty-six and a half lines broadly praising the five kshanti (patience); finally, there is half a line concluding with praise and reverence. First, praising the three virtues, which is divided into three parts: 1. Praising the virtues of the three karmas; 2. Praising...
所被妙。三贊所說深。且初第一讚三業德。
經。世尊導師金剛體心行寂滅轉法輪八辯圓音為開演時眾得道百萬億。
解曰。世尊如上。言導師者善巧具足如海導師。彼引得寶。此引成佛。金剛體者堅固具足。體者身也。佛身堅固由如金剛。贊身德也。言心行者悲智具足。四智心品總名為心。常照二諦故名為行。言寂滅者解脫具足逾動逾寂名為寂滅。贊心德也。如凈名云。心凈已度諸禪定。不違此也。轉法輪者下讚語德。轉者起也。法謂所說教理行果三乘法也。輪者圓滿由如車輪。摧壞諸障能運用故。謂佛所轉無上妙法。往他相續以被根宜。轉法輪義如常分別。言八辯者。八謂八音辯謂七辯。言八音者如梵摩喻經云。一最好聲。二易了聲。三調和聲。四柔軟聲。五不誤聲。六不女聲。七尊慧聲。八深遠聲。言七辯者。一捷辯。須言即言無蹇叱故。二迅辯。懸河湕冷不遲訥故。三應辯。應時應機不增減故。四無疏謬辯。所說契理不邪錯故。五無斷盡辯。相續連環終無竭故。六凡所演說豐義味辯。一一言句多事理故。七一切世間最上妙辯。具足甚深如雷等故。言圓音者。一音圓音義通多解。有說。諸佛無形無聲為對根宜。如空谷響現無量聲。隨其根性各得一音等遍十方故云圓音。有說。諸佛實有色聲。其音圓
【現代漢語翻譯】 現代漢語譯本： 所被妙（Suobeimiao，無法考證具體含義）。三贊所說甚深。且先從第一讚開始，讚頌佛的三業功德。
經文：世尊導師，具有金剛般的身體和心性，寂滅涅槃，轉動法輪，以八種辯才圓滿的聲音開示演說，當時眾生得道的數量達到百萬億。
解釋：世尊，如前所述。導師，指的是善巧方便、具足智慧，如同大海上的導師。大海導師引導人們獲得珍寶，而佛陀引導眾產生就佛果。金剛體，指的是堅固不壞的身體。體，指的是身體。佛的身軀堅固，猶如金剛，這是讚頌佛的身德。心行，指的是具足慈悲和智慧。四智心品總稱為心。常照真俗二諦，因此稱為行。寂滅，指的是解脫一切煩惱，超越動靜二元對立，達到寂滅的境界。這是讚頌佛的心德。正如《維摩詰經》所說：『心凈已度諸禪定』，與此意相同。轉法輪，是下面讚頌佛的語德。轉，是開始、啟動的意思。法，指的是佛所說的教理、修行和果證，包括聲聞乘、緣覺乘和菩薩乘三種。輪，指的是圓滿具足，猶如車輪，能夠摧毀一切障礙，並且能夠運轉自如。指的是佛所轉動的無上妙法，能夠適應不同眾生的根基，使他們得到利益。轉法輪的意義，如同通常所解釋的那樣。八辯，指的是八種聲音和七種辯才。八種聲音，正如《梵摩喻經》所說：一、最好聽的聲音；二、容易理解的聲音；三、和諧的聲音；四、柔和的聲音；五、沒有錯誤的聲音；六、不是女性化的聲音；七、莊嚴而有智慧的聲音；八、深遠的聲音。七種辯才，一、捷辯，需要說話時立刻就能說，沒有停頓；二、迅辯，如同懸河瀑布般流暢，不遲緩、不笨拙；三、應辯，應時應機，不多不少；四、無疏謬辯，所說符合真理，沒有邪見和錯誤；五、無斷盡辯，相續不斷，永不枯竭；六、凡所演說都具有豐富的義理和味道；七、在一切世間都是最殊勝的辯才，具足甚深智慧，如同雷霆般震懾。圓音，指的是一種聲音圓滿，能夠通達多種解釋。有人說，諸佛沒有固定的形狀和聲音，爲了適應不同眾生的根基，就像空谷迴響一樣，顯現出無量的聲音，隨著眾生的根性，每個人都能聽到自己所需要的那個聲音，並且這種聲音能夠遍佈十方，所以稱為圓音。也有人說，諸佛實際上是有色身和聲音的，他們的聲音圓滿
【English Translation】 English version: Suobeimiao (untraceable specific meaning). The three praises speak of profound depths. Let's begin with the first praise, extolling the virtues of the Buddha's three karmas (body, speech, and mind).
Sutra: The World-Honored One, the guide, possessing a diamond-like body and mind, in the stillness of Nirvana, turns the Dharma wheel, expounding with eight kinds of eloquent sounds, at that time hundreds of millions of beings attained enlightenment.
Explanation: The World-Honored One, as mentioned above. The guide refers to one who is skillful and possesses wisdom, like a guide on the ocean. The ocean guide leads people to obtain treasures, while the Buddha leads beings to achieve Buddhahood. 'Diamond body' refers to a body that is firm and indestructible. 'Body' refers to the physical body. The Buddha's body is firm, like a diamond, this is praising the Buddha's bodily virtues. 'Mind and conduct' refers to possessing compassion and wisdom. The four wisdoms of the mind are collectively called 'mind'. Constantly illuminating the two truths (conventional and ultimate), hence it is called 'conduct'. 'Stillness' refers to liberation from all afflictions, transcending the duality of movement and stillness, reaching the state of Nirvana. This is praising the Buddha's mental virtues. As the Vimalakirti Sutra says: 'The mind is pure and has already transcended all meditations', which is consistent with this meaning. 'Turning the Dharma wheel' is praising the Buddha's speech virtues below. 'Turning' means to begin or initiate. 'Dharma' refers to the teachings, practices, and fruits spoken by the Buddha, including the three vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. 'Wheel' refers to being complete and perfect, like a wheel, capable of destroying all obstacles and able to turn freely. It refers to the unsurpassed wonderful Dharma turned by the Buddha, which can adapt to the different roots of beings, so that they can benefit. The meaning of turning the Dharma wheel is as usually explained. 'Eight eloquence' refers to eight kinds of sounds and seven kinds of eloquence. The eight kinds of sounds, as the Brahma-nimitta Sutra says: 1. The best sound; 2. The easy to understand sound; 3. The harmonious sound; 4. The gentle sound; 5. The error-free sound; 6. The non-feminine sound; 7. The dignified and wise sound; 8. The profound sound. The seven kinds of eloquence: 1. Quick eloquence, able to speak immediately when needed, without hesitation; 2. Swift eloquence, as smooth as a waterfall, not slow or clumsy; 3. Appropriate eloquence, appropriate to the time and opportunity, neither more nor less; 4. Eloquence without errors, what is said is in accordance with the truth, without wrong views and errors; 5. Eloquence without exhaustion, continuous and endless, never exhausted; 6. All that is spoken has rich meaning and taste; 7. In all the world, it is the most supreme eloquence, possessing profound wisdom, as awe-inspiring as thunder. 'Round sound' refers to a sound that is complete and can understand multiple interpretations. Some say that the Buddhas have no fixed shape and sound, in order to adapt to the different roots of beings, like an echo in an empty valley, manifesting countless sounds, according to the nature of beings, everyone can hear the sound they need, and this sound can spread throughout the ten directions, so it is called round sound. Others say that the Buddhas actually have a physical body and sound, their sound is complete.
滿無異韻曲。如經說云。佛以一音演說法。眾生隨類各得解。有說。諸佛實有眾多音聲。但以佛音無障無礙。一切即一故名一音。一即一切故名圓音。由具眾德廣為開演。讚語德故。上三業德即三密門。事用之中即三示導。時眾得道百萬億者。贊說。當根標所被也。從此第二贊所被妙。
經。天人俱修出離行能習一切菩薩道。
解曰。天人俱修者。若天若人異類等受。俱能修習大乘出離菩薩道也。由此言者。三乘種性但詣斯會皆修大故。自上所明即三寶也。從此第三贊所說深。于中分三。且初第一明五忍德。
經。五忍功德妙法門十四菩薩能諦了。
解曰。五忍如前。言功德者。菩薩所修萬行功德。妙法門者。從凡至聖深妙法門。十四菩薩者。三賢十地及以等覺為十四也。能諦了者。見解證修能諦了矣。從此第二明因果異。
經。三賢十聖忍中行唯佛一人能盡原。
解曰。因中菩薩依此趣求。故忍中行。唯佛果圓德行俱滿。獨盡原故。從此第三明三寶藏。
經。佛法眾海三寶藏無量功德于中攝。
解曰。佛法眾者列三寶名。一體真如即忍性故。能說所說諸修行者即別相故。所言海者。贊忍深廣包含三寶。蘊積為藏。無量功德者。有為無為恒沙功德皆積忍中故云攝也
【現代漢語翻譯】 現代漢語譯本 滿無異韻曲（指佛陀說法時聲音圓滿，沒有差異） 。如經書所說：佛以一種聲音演說佛法，眾生隨著各自的類別都能理解。有人說，諸佛實際上有眾多音聲，但因為佛音沒有障礙，沒有阻礙，一切即一，所以稱為一音。一即一切，所以稱為圓音。由於具備眾多功德，廣泛地開示演說，這是讚歎佛語的功德。前面的身、口、意三業的功德，就是三密門。在事相和作用之中，就是三種示導。當時聽眾得道者有百萬億之多，這是讚歎佛法能應機施教，使眾生各得其益。從這裡開始，第二部分讚歎佛法所被之妙。
經：天人都能修習出離之行，能夠修習一切菩薩道。
解說：天人都能修習，無論是天人還是人類，不同的種類都能接受教化，都能修習大乘出離的菩薩道。由此可知，三乘（聲聞乘、緣覺乘、菩薩乘）的種性，只要來到這個法會，都能修習大乘佛法。以上所說明的就是三寶。從這裡開始，第三部分讚歎佛法所說之深。其中分為三部分。首先是第一部分，說明五忍（伏忍、信忍、順忍、無生忍、寂滅忍）的功德。
經：五忍的功德是微妙的法門，十四位菩薩能夠如實地瞭解。
解說：五忍如前所述。所說的功德，是菩薩所修的萬行功德。微妙的法門，是從凡夫到聖人的深妙法門。十四位菩薩，是指三賢（十住、十行、十回向）十地（歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地）以及等覺菩薩。能夠如實地瞭解，是指見解、證悟、修行都能夠如實地瞭解。
從這裡開始，第二部分說明因果的差異。
經：三賢十聖在五忍中修行，只有佛一人能夠完全窮盡本源。
解說：因地中的菩薩依靠五忍而趣向證悟，所以在五忍中修行。只有佛果圓滿，功德和修行都圓滿，獨自窮盡本源。
從這裡開始，第三部分說明三寶藏。
經：佛、法、僧如同大海，是三寶的寶藏，無量的功德都包含在其中。
解說：佛、法、僧，這是列舉三寶的名稱。一體真如就是忍的體性。能說之佛、所說之法、諸修行者，就是三寶的別相。所說的海，是讚歎忍的深廣，包含三寶，蘊積成為寶藏。無量的功德，有為和無為的恒河沙數的功德，都積聚在忍之中，所以說是包含其中。
【English Translation】 English version The melody is full and without different tones (referring to the Buddha's Dharma teaching with a complete and undifferentiated sound). As the sutra says: The Buddha uses one sound to expound the Dharma, and sentient beings understand it according to their respective categories. Some say that the Buddhas actually have many sounds, but because the Buddha's sound has no obstacles and no hindrances, everything is one, so it is called one sound. One is everything, so it is called a complete sound. Because it possesses many virtues, it is widely expounded, which is praising the merit of the Buddha's speech. The merits of the previous three karmas of body, speech, and mind are the three secret doors. In phenomena and function, they are the three guides. At that time, hundreds of millions of listeners attained the Way, which is praising that the Dharma can be taught according to the capacity of the audience, so that all beings can benefit. From here on, the second part praises the wonderfulness of what the Dharma encompasses.
Sutra: Gods and humans can both cultivate the practice of renunciation and can practice all Bodhisattva paths.
Explanation: Gods and humans can both cultivate, whether gods or humans, different kinds can receive teachings, and can cultivate the Bodhisattva path of liberation of the Mahayana. From this, it can be known that the nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), as long as they come to this Dharma assembly, can cultivate the Mahayana Dharma. What has been explained above is the Three Jewels. From here on, the third part praises the depth of what the Dharma says. It is divided into three parts. First is the first part, explaining the merits of the Five Forbearances (kṣānti) (Subduing Forbearance, Faith Forbearance, Obedient Forbearance, Non-origination Forbearance, Quiescent Forbearance).
Sutra: The merits of the Five Forbearances are wonderful Dharma doors, and fourteen Bodhisattvas can truly understand them.
Explanation: The Five Forbearances are as mentioned before. The so-called merits are the merits of the ten thousand practices cultivated by the Bodhisattvas. The wonderful Dharma door is the profound Dharma door from ordinary people to sages. The fourteen Bodhisattvas refer to the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications), the Ten Grounds (Joyful Ground, Immaculate Ground, Luminous Ground, Blazing Wisdom Ground, Difficult to Conquer Ground, Manifest Ground, Far-Reaching Ground, Immovable Ground, Good Wisdom Ground, Dharma Cloud Ground), and the Bodhisattva of Equal Enlightenment. To be able to truly understand means that views, realization, and practice can be truly understood.
From here on, the second part explains the difference between cause and effect.
Sutra: The Three Worthies and Ten Sages practice in the Five Forbearances, only the Buddha alone can completely exhaust the origin.
Explanation: Bodhisattvas in the causal stage rely on the Five Forbearances to move towards enlightenment, so they practice in the Five Forbearances. Only the Buddha's fruit is complete, and merits and practice are complete, and alone exhausts the origin.
From here on, the third part explains the Three Jewel Treasury.
Sutra: The Buddha, Dharma, and Sangha are like the ocean, they are the treasury of the Three Jewels, and immeasurable merits are contained within them.
Explanation: Buddha, Dharma, and Sangha, this is listing the names of the Three Jewels. The one body of True Thusness is the nature of forbearance. The Buddha who can speak, the Dharma that is spoken, and all practitioners are the separate aspects of the Three Jewels. The so-called ocean is praising the depth and breadth of forbearance, containing the Three Jewels, accumulating to become a treasury. Immeasurable merits, the merits of the Ganges sands of conditioned and unconditioned, are all accumulated in forbearance, so it is said to be contained within.
。贊所說深。明三業竟從此第二有二十六行半廣贊五忍。于中分二。初有二十四行廣贊五忍。後有兩行半贊佛悲深。初明五忍。于中分二。初有二十三行廣明五忍。後有一行因果對明。就明五忍大分為六。初四行半偏明伏忍。于中分二。初通贊四王。后總明伏忍。初文復二。且初第一明十善位。◎
仁王護國般若波羅蜜多經疏卷中一終
仁王護國般若波羅蜜多經疏卷中二
◎經十善菩薩發大心長別三界苦輪海中下品善粟散王上品十善鐵輪王。
解曰。十善如下。此十善位經十千劫方入伏忍。忍方便故。發大心者。所度所斷所修所趣悉皆大故名發大心。長別三界者。前發大心總有二類。一者直往二者回心。若前頓發心必堅猛。惑雖未斷定當超。故若后漸悟。二乘有學及無學果聖道斷障云長別故。苦輪海者。苦通三界謂三苦也。依苦樂舍立為苦故。往返不息迴轉如輪。升沉出沒深大如海。中下品善者。所修十善時既長久。初中后位為下中上。中下二品作粟散王。小王眾多如彼粟散。從喻立稱。又如劫初分香稻者。以粟散佈名粟散王。若上品者鐵輪王也。從此第三明三賢位。
經。習種銅輪二天下銀輪三天性種性道品堅德轉輪王七寶金輪四天下。
解曰。十住菩薩作銅輪王。十行銀輪
【現代漢語翻譯】 現代漢語譯本 讚歎所說的深奧道理。闡明身、口、意三業之後，從此第二部分有二十六行半的篇幅廣泛讚頌五忍。其中分為兩部分。起初有二十四行廣泛讚頌五忍，之後有兩行半讚頌佛陀的慈悲深廣。首先闡明五忍，其中分為兩部分。起初有二十三行廣泛闡明五忍，之後有一行用因果對應闡明。就闡明五忍而言，大體分為六個部分。起初四行半側重闡明伏忍。其中分為兩部分。起初總贊四天王，之後總括闡明伏忍。起初的文又分為兩部分。暫且從第一個部分開始，闡明十善位。 《仁王護國般若波羅蜜多經疏》卷中一 終 《仁王護國般若波羅蜜多經疏》卷中二 ◎經文：修習十善的菩薩發起大心，永遠告別三界苦輪海。其中下品十善的菩薩成為粟散王（小國王），上品十善的菩薩成為鐵輪王（擁有鐵輪的國王）。 解釋：十善如下所述。修習十善需要經歷十千劫才能進入伏忍。因為忍辱是方便之門。發起大心，是因為所度化的眾生、所斷除的煩惱、所修習的法門、所趣向的境界，都非常廣大，所以稱為發起大心。永遠告別三界，是因為之前發起大心總共有兩種型別：一種是直接前往，一種是迴心。如果之前頓悟而發心，必定堅固勇猛，即使惑業尚未斷除，也必定能夠超越。如果之後逐漸領悟，二乘的有學和無學果位的聖道斷除障礙，就稱為永遠告別。苦輪海，指的是三界的苦，也就是三苦。根據苦、樂、舍三種感受，確立為苦。往返不息，迴轉如輪，升沉出沒，深廣如海。中下品十善的菩薩，因為修習十善的時間既漫長又久遠，所以初、中、后三個階段分別對應下品、中品、上品。中下品十善的菩薩成為粟散王，小國王眾多如同散落的粟米。從比喻的角度確立名稱。又如同劫初分配香稻的人，用粟米散佈，所以稱為粟散王。如果是上品十善的菩薩，就成為鐵輪王。從此第三部分闡明三賢位。 經文：習種性的菩薩成為銅輪王（擁有銅輪的國王），統治二天下；性種性的菩薩成為銀輪王（擁有銀輪的國王），統治三天；性道品的菩薩成為堅德轉輪王（擁有堅固功德的轉輪聖王），擁有七寶金輪，統治四天下。 解釋：十住菩薩成為銅輪王，十行菩薩成為銀輪王。
【English Translation】 English version Praising the profound meaning. After explaining the three karmas of body, speech, and mind, this second part has twenty-six and a half lines extensively praising the Fivefold Endurance (Wu Ren). It is divided into two parts. Initially, there are twenty-four lines extensively praising the Fivefold Endurance, followed by two and a half lines praising the Buddha's profound compassion. First, clarifying the Fivefold Endurance, which is divided into two parts. Initially, there are twenty-three lines extensively clarifying the Fivefold Endurance, followed by one line clarifying through the correspondence of cause and effect. Regarding the clarification of the Fivefold Endurance, it is broadly divided into six parts. Initially, four and a half lines focus on clarifying Subduing Endurance (Fu Ren). It is divided into two parts. Initially, there is a general praise of the Four Heavenly Kings, followed by a general clarification of Subduing Endurance. The initial text is further divided into two parts. For now, starting with the first part, clarifying the Ten Wholesome Deeds position. Ren Wang Hu Guo Ban Ruo Bo Luo Mi Duo Jing Shu, Scroll Middle One - End Ren Wang Hu Guo Ban Ruo Bo Luo Mi Duo Jing Shu, Scroll Middle Two ◎ Sutra: Bodhisattvas practicing the Ten Wholesome Deeds generate great aspiration, forever departing from the sea of suffering in the Three Realms. Among them, Bodhisattvas of lower and middle grade Ten Wholesome Deeds become Scattered Millet Kings (Su San Wang), and Bodhisattvas of upper grade Ten Wholesome Deeds become Iron Wheel Kings (Tie Lun Wang). Explanation: The Ten Wholesome Deeds are as follows. Practicing the Ten Wholesome Deeds requires ten thousand kalpas to enter Subduing Endurance. Because endurance is a skillful means. Generating great aspiration is because the beings to be liberated, the afflictions to be severed, the practices to be cultivated, and the realms to be approached are all vast, hence it is called generating great aspiration. Forever departing from the Three Realms is because there are two types of generating great aspiration: one is direct progress, and the other is turning back the mind. If one suddenly awakens and generates aspiration, it will be firm and courageous, and even if afflictions have not been severed, one will surely transcend. If one gradually realizes later, the disciples of the Two Vehicles (Sravakas and Pratyekabuddhas) who have attained the fruits of learning and no-learning sever obstacles through the holy path, hence it is called forever departing. The sea of suffering refers to the suffering of the Three Realms, which is the three sufferings. Based on the feelings of suffering, joy, and equanimity, it is established as suffering. Going back and forth without ceasing, revolving like a wheel, rising and falling, deep and vast like the sea. Bodhisattvas of lower and middle grade Ten Wholesome Deeds, because the time of practicing the Ten Wholesome Deeds is long and enduring, the initial, middle, and later stages correspond to lower, middle, and upper grades respectively. Bodhisattvas of lower and middle grade Ten Wholesome Deeds become Scattered Millet Kings, with many small kings like scattered millet. The name is established from the metaphor. It is also like the person who distributed fragrant rice at the beginning of the kalpa, scattering millet, hence called Scattered Millet King. If it is a Bodhisattva of upper grade Ten Wholesome Deeds, they become Iron Wheel Kings. From this third part, clarifying the Three Worthies position. Sutra: Bodhisattvas of the Learning Nature (Xi Zhong Xing) become Bronze Wheel Kings (Tong Lun Wang), ruling two continents; Bodhisattvas of the Nature Lineage (Xing Zhong Xing) become Silver Wheel Kings (Yin Lun Wang), ruling three heavens; Bodhisattvas of the Nature Path Qualities (Xing Dao Pin) become Firm Virtue Wheel-Turning Kings (Jian De Zhuan Lun Wang), possessing the Seven Treasures Golden Wheel, ruling four continents. Explanation: Bodhisattvas of the Ten Dwellings (Shi Zhu) become Bronze Wheel Kings, Bodhisattvas of the Ten Practices (Shi Xing) become Silver Wheel Kings.
。十回向位作金輪王。然四輪王王化別者。一二三四洲化境為異。故順正理云。從此洲人壽命無量乃至八萬歲有轉輪王生。滅八萬時。有情富樂壽量損減。眾惡漸盛。非大人器故無輪王。此王由輪旋轉應導威伏一切名轉輪王。金銀銅鐵輪應別故。若王生在剎帝利種紹灑頂位。於十五日受齊戒。時沐浴首身受勝齊戒。升高臺殿臣僚輔翼。東方忽有金輪寶現。余轉輪王應知亦爾。輪主如佛無二俱生。一切輪王皆無傷害。令伏得勝已各安其所居。勸導令修十善業道。言七寶者。所謂輪寶象寶馬寶珠寶女寶主藏臣寶主兵臣寶。馬等五寶有情所攝。珠輪二寶乃是非情。正法念經又有七寶。所謂劍寶皮寶床寶林寶殿寶衣寶履寶。此等諸寶皆由修習無嗔善根之所招感。所有威德及王風化。如正法念乃起世經。彼廣明矣。從此第二總明伏忍。于中今三。且初第一總明聖胎。
經。伏忍聖胎三十人十住十行十回向三世諸佛于中學無不由此伏忍生。
解曰。住伏忍者即名聖胎。三世諸佛從此生故。從此第二明難得入。
經。一切菩薩行根本是故發心信心難若得信心必不退進入無生初地道。
解曰。一切菩薩行根本等者。此明入劫菩薩行本。即十信心此心難發。如前經云。有恒河沙見佛法僧。得入信者數極少矣。若
【現代漢語翻譯】 十回向位的菩薩可以成為金輪王（Cakravartin，轉輪聖王）。然而，四輪王（金輪王、銀輪王、銅輪王、鐵輪王）的統治範圍有所不同：他們分別統治一、二、三、四大洲。因此，《順正理論》中說：『從此洲的人壽命無量，乃至八萬歲時，有轉輪王出現。當壽命減少到八萬歲以下時，眾生的福樂和壽命都會減少，因為沒有成為大人物的資質，所以沒有輪王出現。』這位國王因為輪寶的旋轉引導，以威德降伏一切，所以被稱為轉輪王。根據金、銀、銅、鐵輪的不同，統治範圍也有區別。如果國王出生在剎帝利（Ksatriya，貴族）種姓，繼承王位，在十五日齋戒時，沐浴身體，接受殊勝的齋戒，登上高臺，由臣僚輔佐，東方忽然出現金輪寶。其他的轉輪王也應如此。輪寶的主人如同佛陀一樣，都是無二無別的同時出現。所有的輪王都不會傷害眾生，讓他們臣服后，各自安居其所，勸導他們修習十善業道。』所說的七寶是：輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶。馬等五寶是有情眾生所攝，珠寶和輪寶是非情之物。《正法念處經》中還有七寶，即劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。這些寶物都是由於修習無嗔善根所招感的。所有的威德和國王的風化，都如《正法念處經》和《起世經》中所詳細說明的。從此第二部分總的說明伏忍（Ksanti-bala，忍辱力）。其中現在分為三部分，首先是第一部分，總的說明聖胎（garbha，菩薩的胎）。 經文：『伏忍聖胎三十人，十住、十行、十回向三世諸佛于中學，無不由此伏忍生。』 解釋：安住於伏忍的菩薩，就叫做聖胎。三世諸佛都是從此產生的。從此第二部分說明難以進入。 經文：『一切菩薩行根本是故發心信心難，若得信心必不退，進入無生初地道。』 解釋：一切菩薩行根本等，這是說明入劫菩薩的修行根本，就是十信心，這個心很難生起。如前面的經文所說：『有如恒河沙數的人見到佛法僧，能夠進入信心的，數量極少啊。』如果...
【English Translation】 The Bodhisattvas in the Tenth Dedication stage can become Cakravartins (wheel-turning kings). However, the four types of Cakravartins (gold, silver, copper, and iron wheel-turning kings) have different domains: they rule over one, two, three, or four continents respectively. Therefore, the Abhidharmakośabhāṣya says: 'From this continent, people's lifespans are immeasurable, up to eighty thousand years, when a Cakravartin appears. When the lifespan decreases below eighty thousand years, beings' happiness and lifespan decrease, and because they lack the qualities to become great figures, no Cakravartins appear.' This king is called a Cakravartin because the rotation of the wheel guides and subdues everything with his power. According to the different wheels of gold, silver, copper, and iron, the ruling range is also different. If the king is born into the Ksatriya (noble) caste, inherits the throne, and on the fifteenth day of fasting, bathes his body, receives the supreme fast, ascends the high platform, and is assisted by officials, a golden wheel treasure suddenly appears in the east. The other Cakravartins should be the same. The master of the wheel treasure, like the Buddha, appears simultaneously without difference. All the Cakravartins do not harm beings, but after subduing them, they settle them in their respective places and encourage them to cultivate the ten wholesome paths of action.' The seven treasures mentioned are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer minister treasure, and the military minister treasure. The five treasures such as horses are included in sentient beings, while jewels and wheel treasures are non-sentient. The Saddharma-smṛtyupasthāna Sūtra also has seven treasures, namely the sword treasure, the skin treasure, the bed treasure, the forest treasure, the palace treasure, the clothing treasure, and the shoe treasure. These treasures are all caused by cultivating the wholesome root of non-anger. All the power and the king's influence are explained in detail in the Saddharma-smṛtyupasthāna Sūtra and the Aggañña Sutta. From this second part, the forbearance (Ksanti-bala, power of patience) is generally explained. Among them, it is now divided into three parts, first the first part, generally explaining the holy womb (garbha, the womb of a Bodhisattva). Sutra: 'The thirty people of the holy womb of forbearance, the ten abodes, ten practices, and ten dedications, all Buddhas of the three times learn in it, and are all born from this forbearance.' Explanation: A Bodhisattva who abides in forbearance is called a holy womb. All Buddhas of the three times are born from this. From this second part, it is explained that it is difficult to enter. Sutra: 'The root of all Bodhisattva practices is why it is difficult to generate the mind of faith, if one obtains faith, one will not retreat, and enter the path of the first ground of non-birth.' Explanation: The root of all Bodhisattva practices, etc., this explains the root of the practice of Bodhisattvas entering the kalpa, which is the ten faiths, and this mind is difficult to generate. As the previous sutra says: 'There are as many people as the sands of the Ganges who see the Buddha, Dharma, and Sangha, but the number of those who can enter faith is extremely small.' If...
得十信至第六心必不退者信不退也。定證無生至初地故。雖七住前容作二乘。設爾不久定當得故。又解若得信心即十信心必不退者。十住第七位不退也。已前容退。如瓔珞經云。凈目天子法才王子舍利弗等欲入第七。遇緣退故。從此第三結名辯相。
經。化利自他悉平等是名菩薩初發心。
解曰。化利自他者辯發心相。若時菩薩觀他如自得平等心而修二利。方名菩薩初發心相。入初住也。明伏忍竟。從此第二有五行半廣明信忍。于中分二。初別明三地。后總結斷障。初明三地文分為三。初明下忍文復分三。且初第一明歡喜地。
經。歡喜菩薩轉輪王初照二諦平等理權化有情游百國檀施清凈利群生。
解曰。歡喜等者。標住地名明其王位。初照二諦平等理者。謂此初證平等真如斷分別也。權化有情者。或王或佛權現化身。游百國者明化境也。檀度清凈者勝行利生也。從此第二明地得名。
經。入理般若名為住住生德行名為地。
解曰。入者證也。言般若者。無分別智證實相理俱名般若。住者不動名住。依持義也。住生德行名為地者。智冥真理即能生顯為無為德。有為功德因此而生。無為功德因此而顯。五相顯發住生二義故名為地。道十地也。如唯識第九云。如是十地總攝有為無為
功德。以為自性。與所修行為勝依持。令得生長名為地矣從此第三初心具德。
經。初住一心具眾德于勝義中而不動。
解曰。言初住者。見道證如名為初住。言一心者。即一心真見道也。具眾德者。如前經云。具足八萬四千德也。于勝義者。境第七聲。謂智證真寂而不動。此初入地。例后應知。從此第二明中品忍。于中分二。且初第一明離垢地。
經。離垢菩薩忉利王現形六趣千國土戒度清凈悉圓滿永離誤犯諸過失。
解曰。標其地名。明王居處。明所化境。明修勝行。戒度圓滿明其離過。微細不犯矣。從此第二明修境智。
經。無相無緣真實性無體無生無二照。
解曰。上句明境。妄執緣生圓成異故。下句明智。達無體故。了無生故。證無二故。明智照解無分別故。雖於五忍勝劣有殊。論其境智準此應悉。從此第三明發光地。
經。發光菩薩夜摩王應形往萬諸佛剎善能通達三摩地隱顯自在具三明。
解曰。標其地名。明王居處。明所化境。明其得定。明所具德。言隱顯者。五通自在具有三明。如序品也。從此第二總結斷障。
經。歡喜離垢與發光能滅色縛諸煩惱具觀一切身口業法性清凈照皆圓。
解曰。結上三地能斷色縛。謂貪等三如前解故。具
【現代漢語翻譯】 現代漢語譯本 功德，被認為是自性，與所修行的行為是殊勝的依靠和支援，使之得以生長，這被稱為『地』。從此，第三個初心具備了功德。
經文：初住一心具備各種功德，在勝義中而不動搖。
解釋：所說的『初住』，是指見道證悟如如真如，這被稱為『初住』。所說的『一心』，就是指一心真見道。『具眾德』，如前面的經文所說，具備八萬四千種功德。『于勝義』，是指境第七聲，意思是說以智慧證悟真寂而不動搖。這初入地，後面的情況可以依此類推。從此，第二個明中品忍，其中分為兩部分。首先是第一部分，闡明離垢地。
經文：離垢地的菩薩，示現忉利天王（帝釋天）的身形，在六道中顯現，教化千百國土，持戒清凈圓滿，永遠遠離誤犯的各種過失。
解釋：標明了地的名稱，說明了天王所居住的地方，說明了所教化的境界，說明了所修的殊勝行為。持戒圓滿，說明了遠離過失，即使是細微的過失也不犯。
經文：無相無緣是真實自性，無體無生，沒有二元對立的照見。
解釋：上句說明了境，因為妄執緣起，圓成實性才顯得不同。下句說明了智，因為通達無體性，了悟無生，證悟無二元對立，說明智慧的照見沒有分別。雖然在五忍中，殊勝和低劣有所不同，但就其境和智而言，應該依此準則來理解。
經文：發光地的菩薩，示現夜摩天王（須焰摩天）的身形，前往無數的佛剎，善於通達各種三摩地（禪定），隱身和顯現自在，具備三明（宿命明、天眼明、漏盡明）。
解釋：標明了地的名稱，說明了天王所居住的地方，說明了所教化的境界，說明了他們獲得了禪定，說明了所具備的功德。所說的『隱顯』，是指五神通自在，並且具有三明，如序品中所說。
經文：歡喜地、離垢地和發光地，能夠滅除色界的束縛和各種煩惱，具備觀照一切身口意業的能力，法性清凈，照見一切都圓滿。
解釋：總結了以上三地能夠斷除色界的束縛，也就是貪慾等三種煩惱，如前面所解釋的那樣。具備...
【English Translation】 English version Mérit (Gongde) is regarded as self-nature, and the practice is a superior reliance and support, enabling it to grow, which is called 'Bhumi (Di)'. From this, the third initial mind possesses merit.
Sutra: The first Abode (Chuzhu) possesses all kinds of merits with one mind, and does not move in the supreme meaning (Shengvi).
Explanation: The so-called 'first Abode' refers to seeing the Path (Jian Dao) and realizing Suchness (Ruru Zhenru), which is called 'first Abode'. The so-called 'one mind' refers to the one-mind true seeing of the Path. 'Possessing all merits' is as mentioned in the previous Sutra, possessing eighty-four thousand merits. 'In the supreme meaning' refers to the seventh sound of the realm, meaning that wisdom realizes true stillness and does not move. This is the initial entry into the Bhumi, and subsequent situations can be inferred by analogy. From this, the second Middle-grade Endurance (Zhongpin Ren) is divided into two parts. First, the first part clarifies the Stainless Bhumi (Ligou Di).
Sutra: The Bodhisattva of the Stainless Bhumi manifests the form of King of Trayastrimsa Heaven (Daolitian Wang, i.e., Śakra), appears in the six realms, teaches thousands of lands, keeps the precepts purely and completely, and is forever free from the faults of mistakes.
Explanation: It marks the name of the Bhumi, explains the place where the King resides, explains the realm to be taught, and explains the superior practice to be cultivated. The completeness of keeping the precepts explains the freedom from faults, even subtle faults are not committed.
Sutra: No-form, no-condition is the true nature, no-substance, no-birth, no dualistic illumination.
Explanation: The above sentence explains the realm, because of the false attachment to conditioned arising, the Perfected Nature (Yuancheng) appears different. The following sentence explains wisdom, because it understands no-substance, realizes no-birth, and realizes no duality, explaining that the illumination of wisdom has no discrimination. Although there are differences in superiority and inferiority in the five Endurances (Wu Ren), in terms of their realm and wisdom, they should all be understood according to this principle.
Sutra: The Bodhisattva of the Radiant Bhumi manifests the form of King of Yama Heaven (Yemotian Wang), goes to countless Buddha lands, is good at understanding various Samadhis (Sanmodi, i.e., meditation), is free in concealment and manifestation, and possesses the Three Clear Knowledges (Sanming).
Explanation: It marks the name of the Bhumi, explains the place where the King resides, explains the realm to be taught, explains that they have obtained Samadhi, and explains the merits they possess. The so-called 'concealment and manifestation' refers to the freedom of the five supernormal powers (Wushentong), and possessing the Three Clear Knowledges, as mentioned in the introductory chapter.
Sutra: The Joyful Bhumi (Huanxi Di), the Stainless Bhumi, and the Radiant Bhumi can extinguish the bonds of the realm of form and various afflictions, possess the ability to contemplate all actions of body, speech, and mind, the nature of Dharma is pure, and the illumination of all is complete.
Explanation: It summarizes that the above three Bhumis can cut off the bonds of the realm of form, which are the three afflictions such as greed, as explained earlier. Possessing...
觀一切身口業者。顯離色縛。色業自在。言法性者。色心實性即是真如智照圓也。從此第三有四行偈廣明順忍。于中分二。初別明三地后總結斷障。初明三地文分為三。且初第一明焰慧地。
經。焰慧菩薩大精進睹史天王游億剎實智寂滅方便智達無生理照空有。
解曰。標其地名。明修勝行。明王居處。實智寂滅者證如智也。方便智者緣事智也。達無生理者即是真如正智境也。照空有者即是理事方便境故。從此第二明難勝地。
經。難勝菩薩得平等化樂天王百億國空空諦觀無二相垂形六趣靡不周。
解曰。標其地名明修正觀。真俗二智行相互違。合令相應故名平等。明王居處。空空諦觀者。初空顯如。后空遣相。或云色心。或云我法。謂此地中理事合照故云諦觀。無二相者。能合難合令相應無二相故。垂形以下。明所化境。靡者無也。從此第三明現前地。
經。現前菩薩自在王照見緣生相無二勝義智光能遍滿往千億土化眾生。
解曰。標其地名。明王居處。照見緣生者。智常照解十二緣生相無二也。勝義智光者。智緣勝義名勝義智。智慧照理故名光能。照解體圓故云遍滿。往千億土明所化故。從此第二總結斷障。
經。焰慧難勝現前地能斷三障迷心惑空慧寂然無緣觀還照
【現代漢語翻譯】 現代漢語譯本 觀照一切身口意業，就能顯現脫離色法的束縛，在色業上獲得自在。所說的『法性』，是指色法和心法的真實體性，也就是真如的智慧照耀圓滿。從這裡開始，第三部分有四句偈頌，廣泛闡明順忍。其中分為兩部分，首先分別闡明三地，然後總結斷除障礙。首先闡明三地的經文，分為三部分。先看第一部分，闡明焰慧地。
經：焰慧菩薩以大精進力，在睹史天（Tushita Heaven，欲界天之一，彌勒菩薩的居所）王的境界中游歷億萬剎土，以真實的智慧證得寂滅，以方便的智慧通達無生之理，照見空和有。
解：標明焰慧地的名稱，闡明所修的殊勝之行，以及天王所居住的地方。『實智寂滅』是指證得如如智。『方便智』是指緣事之智。『達無生理』是指證悟真如正智的境界。『照空有』是指照見事和理的方便境界。從這裡開始，第二部分闡明難勝地。
經：難勝菩薩獲得平等性，在化樂天（Nirmana-rati Heaven，欲界六天之一）王的境界中，于百億國土中以空空的諦觀，證悟無二之相，垂跡於六道之中，無處不周遍。
解：標明難勝地的名稱，闡明所修的正觀。真諦和俗諦兩種智慧的行持相互違背，將它們合在一起使之相應，所以稱為『平等』。闡明天王所居住的地方。『空空諦觀』是指，最初以空顯現真如，然後以空遣除諸相。或者說是色法和心法，或者說是我和法。意思是說，在此地中，事和理相互照見，所以說是『諦觀』。『無二相』是指，能夠將難以調和的事物調和，使之相應，達到無二之相。『垂形以下』，闡明所教化的境界。『靡』是『沒有』的意思。從這裡開始，第三部分闡明現前地。
經：現前菩薩以自在之王，照見緣起之相，以無二的勝義智光，能夠普遍充滿前往千億國土，教化眾生。
解：標明現前地的名稱，闡明天王所居住的地方。『照見緣生』是指，智慧常常照見和理解十二緣起的相，沒有二元對立。『勝義智光』是指，智慧緣于勝義，所以稱為勝義智。智慧能夠照亮真理，所以稱為『光能』。照見和理解本體的圓滿，所以說是『遍滿』。『往千億土』，闡明所教化的對象。從這裡開始，第二部分總結斷除障礙。
經：焰慧地、難勝地、現前地，能夠斷除三種障礙，迷惑的心識，空性的智慧寂然，以無緣的觀照，返回照見本性。
【English Translation】 English version Observing all actions of body, speech, and mind reveals freedom from the bondage of form, and mastery over the karma of form. 'Dharma-nature' refers to the true nature of form and mind, which is the perfect illumination of true suchness (Tathata). From here, the third section contains four verses that extensively explain acceptance (kshanti). It is divided into two parts: first, separately explaining the three grounds (bhumis), and then summarizing the cutting off of obstacles. First, the text explaining the three grounds is divided into three parts. Let's begin with the first part, explaining the Flaming Wisdom Ground (Archismati Bhumi).
Sutra: The Flaming Wisdom Bodhisattva, with great diligence, dwells in the realm of the Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm, the abode of Maitreya Bodhisattva), traversing billions of lands, realizing quiescence with true wisdom, attaining the principle of non-origination with expedient wisdom, illuminating emptiness and existence.
Explanation: This marks the name of the ground, clarifying the superior practice cultivated, and the place where the king dwells. 'Realizing quiescence with true wisdom' refers to attaining the wisdom of suchness. 'Expedient wisdom' refers to wisdom related to affairs. 'Attaining the principle of non-origination' refers to realizing the realm of true suchness and correct wisdom. 'Illuminating emptiness and existence' refers to illuminating the expedient realm of principle and phenomena. From here, the second part explains the Difficult to Conquer Ground (Sudurjaya Bhumi).
Sutra: The Difficult to Conquer Bodhisattva attains equality, dwells in the realm of the Nirmana-rati Heaven (Nirmana-rati Heaven, one of the six heavens in the desire realm), contemplating emptiness upon emptiness in hundreds of billions of lands, realizing the non-duality of phenomena, manifesting forms in the six realms, pervading everywhere.
Explanation: This marks the name of the Difficult to Conquer Ground, clarifying the correct contemplation cultivated. The practices of the wisdom of truth and conventional truth contradict each other. Combining them to make them correspond is called 'equality'. Clarifying the place where the king dwells. 'Contemplating emptiness upon emptiness' refers to, first, revealing suchness with emptiness, and then dispelling appearances with emptiness. Or it refers to form and mind, or self and dharma. It means that in this ground, principle and phenomena illuminate each other, so it is called 'contemplation'. 'Non-duality' refers to being able to harmonize things that are difficult to harmonize, making them correspond, reaching a state of non-duality. 'Manifesting forms below' clarifies the realm being transformed. 'Mi' means 'without'. From here, the third part explains the Manifest Ground (Abhimukhi Bhumi).
Sutra: The Manifest Bodhisattva, as the King of Freedom, illuminates the aspect of dependent origination, with the non-dual light of supreme wisdom, able to universally fill and go to billions of lands, transforming sentient beings.
Explanation: This marks the name of the Manifest Ground, clarifying the place where the king dwells. 'Illuminating dependent origination' refers to wisdom constantly illuminating and understanding the aspect of the twelve links of dependent origination, without duality. 'Light of supreme wisdom' refers to wisdom being related to the supreme meaning, so it is called supreme wisdom. Wisdom can illuminate truth, so it is called 'light'. Illuminating and understanding the perfection of the essence, so it is said to 'fill universally'. 'Going to billions of lands' clarifies the objects being transformed. From here, the second part summarizes the cutting off of obstacles.
Sutra: The Flaming Wisdom Ground, the Difficult to Conquer Ground, and the Manifest Ground, are able to cut off the three obstacles, the deluded mind, the quiescence of empty wisdom, returning to illuminate the original nature with non-conceptual contemplation.
心空無量境。
解曰。結上三地。能斷三障迷心惑者。如上見等三種障也。言空慧者結實智也。言寂然者結平等也。無緣觀者。結照見緣生相無二也。還照心空者。自障既斷照自地如。如智德廣云無量矣。從此第四有兩行半明遠行地。于中分三。且初第一明遠行地。
經。遠行菩薩初禪王住于無相無生忍方便善巧悉平等常萬億土化群生。
解曰。標其地名。明王居處。無相無生忍者。此地菩薩純無相觀故。云無相智證無生忍。方便善巧者。明修勝行。濟利有情悉平等故。常萬已下。明所化境。從此第二超分段生。
經。進入不動法流地永無分段超諸有。
解曰。此地菩薩必能進入后不動地法駃流也。未無分段者。自此已前容有分段。受三界生。今此地中功用分段最後邊故。超諸有者。無漏定愿資彼勝身。令所感報漸漸增勝乃至等覺受變易生。超三有故。從此第三明所斷障。
經。常觀勝義照無二二十一生空寂行順道法愛無明習遠行大士獨能斷。
解曰。言常觀者表無間斷。言勝義者明所證也。照無二者。真俗雙照無有二也。二十一生者明經生也。地地有三。今第七地經二十一生。智皆照如雲空寂行。理實住地有二十生。最後終生必當得故。順道法愛者愛善法也。婆沙論中
【現代漢語翻譯】 現代漢語譯本：心空無量境。
解曰：總結前面三地（指極喜地、離垢地、發光地），能夠斷除三種障礙，使迷惑的心得以解脫的人，就像上面所說的見障、修障、煩惱障這三種障礙。所說的『空慧』，是總結真實智慧。所說的『寂然』，是總結平等性。『無緣觀』，是總結照見緣起之相與非緣起之相無二無別。『還照心空』，是說自身的障礙既然斷除，就能照見自身所處的如如之境，如如智的功德廣大無邊。
從此第四地開始，有兩行半的經文闡明遠行地。其中分為三部分。首先第一部分闡明遠行地。
經：遠行菩薩初禪王住于無相無生忍方便善巧悉平等常萬億土化群生。
解曰：標明遠行地的名稱，說明菩薩所居住的處所。『無相無生忍』，是因為此地的菩薩純粹以無相觀修行，所以說以無相智證得無生忍。『方便善巧』，說明修習殊勝的行持，救濟利益一切有情眾生都平等對待。『常萬』以下，說明所教化的境界。從此地開始，超越分段生死。
經：進入不動法流地永無分段超諸有。
解曰：此地的菩薩必定能夠進入後面的不動地（第八地）的法流。『未無分段者』，是指從這裡以前的菩薩，可能還有分段生死，承受三界輪迴。現在此地中，功用上的分段是最後階段。『超諸有者』，是指以無漏定和願力資助殊勝的身體，使所感得的果報漸漸增勝，乃至達到等覺，承受變易生死，超越三有（欲有、色有、無色有）。從此地開始，說明所斷除的障礙。
經：常觀勝義照無二二十一生空寂行順道法愛無明習遠行大士獨能斷。
解曰：『常觀』表示沒有間斷。『勝義』說明所證得的真諦。『照無二者』，是說真諦和俗諦雙重照見，沒有差別。『二十一生者』，說明經歷的生世。每一地都有三種生。現在第七地經歷二十一生，智慧都能照見如如之境，如同虛空般寂靜的修行。實際上安住於此地有二十生，因為最後一生必定能夠證得。『順道法愛者』，是指喜愛善良的佛法。在《婆沙論》中
【English Translation】 English version: The realm of mind being empty and immeasurable.
Explanation: This summarizes the previous three grounds (Joyful Ground, Stainless Ground, and Luminous Ground). Those who can sever the three obstacles and liberate the deluded mind are like those who sever the three obstacles mentioned above: the obstacle of views, the obstacle of practice, and the obstacle of afflictions. 'Empty wisdom' summarizes true wisdom. 'Tranquility' summarizes equality. 'Objectless contemplation' summarizes the non-duality of perceiving conditioned arising and non-conditioned arising. 'Returning to illuminate the emptiness of the mind' means that once one's own obstacles are severed, one can illuminate one's own suchness realm, and the merits of suchness wisdom are vast and immeasurable.
From this fourth ground onwards, there are two and a half lines of scripture explaining the Far-Reaching Ground. It is divided into three parts. The first part explains the Far-Reaching Ground.
Verse: The Far-Reaching Bodhisattva, the king of the first dhyana, dwells in the patience of no-appearance and no-arising, with skillful means and equality, constantly transforming sentient beings in billions of lands.
Explanation: This marks the name of the Far-Reaching Ground, explaining the place where the Bodhisattva dwells. 'Patience of no-appearance and no-arising' is because the Bodhisattvas of this ground purely cultivate with the contemplation of no-appearance, so it is said that they attain the patience of no-arising with the wisdom of no-appearance. 'Skillful means' explains the cultivation of superior practices, benefiting all sentient beings with equality. 'Constantly transforming' and the following lines explain the realms to be transformed. From this ground onwards, one transcends segmented birth and death.
Verse: Entering the immovable Dharma stream, forever without segmentation, transcending all existences.
Explanation: The Bodhisattvas of this ground will surely enter the Dharma stream of the subsequent Immovable Ground (Eighth Ground). 'Not without segmentation' means that Bodhisattvas before this point may still have segmented birth and death, enduring the cycle of the Three Realms. Now, in this ground, the segmentation in terms of effort is the final stage. 'Transcending all existences' refers to using undefiled concentration and vows to support the superior body, gradually increasing the merits and rewards until reaching perfect enlightenment, enduring transformational birth and death, and transcending the Three Existences (Desire Realm, Form Realm, Formless Realm). From this ground onwards, it explains the obstacles to be severed.
Verse: Constantly contemplating the ultimate meaning, illuminating non-duality, twenty-one births, practicing emptiness and tranquility, following the path, love of Dharma, ignorance and habits, the Far-Reaching Great Being alone can sever.
Explanation: 'Constantly contemplating' indicates without interruption. 'Ultimate meaning' explains the ultimate truth attained. 'Illuminating non-duality' means that both the ultimate truth and conventional truth are illuminated, without difference. 'Twenty-one births' explains the lifetimes experienced. Each ground has three types of births. Now, the Seventh Ground experiences twenty-one births, and wisdom can illuminate the suchness realm, like the practice of emptiness and tranquility like space. In reality, abiding in this ground involves twenty births, because the final birth will surely be attained. 'Love of Dharma that follows the path' refers to loving virtuous Dharma. In the Vibhasa Sastra,
名善法欲。智度論云。頂位未伏順道法愛。不言斷位。此說斷者。謂六地前有定有散。散位起愛。今入此地。雖有加行以結無相。相續現前無散忻求。永無愛故。無明習者。如下經云。斷諸業果細現行相。諸業果者即分段生。細現行者所知障也。執有生滅。細相現行能障此地妙無相道。所知障體即是無明。與前愛俱。入地止斷。故偈說云。遠行大士獨能斷也。前長行中七八九地皆無生忍合為一文斷色心習。此別結者。永無法愛超分段生。功用後邊具此三義故別結矣。又若大劫數三無數。今第七地第二劫滿。又后二同第三劫皆無功用故同結矣。從此第五有五行偈明後三地。于中分二。初別明三地。后總明斷障。初明三地文分為三。初不動地文復分二。且初第一明不動地。
經。不動菩薩二禪王得變易身常自在能于百萬微塵剎隨其形類化眾生。
解曰。明中忍也。標其地名。明王居處。明得勝身。常自在者。現相及土悉皆自在。明所化境隨類化故。從此第二明常不動。
經。悉知三世無量劫于第一義常不動。
解曰。悉知三世者明智照也。無量劫者。知過未世俱無量也。于第一義者。此地菩薩雖常證如。真俗雙照常不動矣。從此第二明善慧地。
經。善慧菩薩三禪王能于千恒一時現常在無
為空寂行恒沙佛藏一念了。
解曰。明上忍也。標其地名。明王居處。明所化境。明修止觀。智常證如。真俗平等皆空寂故。恒沙佛藏者明具德也。恒沙諸佛所流至教。此地菩薩於一念中四無礙解皆能了矣。從此第三明法雲地。于中分二。且初第一明法雲地。
經。法雲菩薩四禪王于億恒土化群生始入金剛一切了二十九生永已度。
解曰。寂滅忍中此下品也。標其地名。明王居處。明所化境。始入金剛者后勝定也。始者初也。入者證也。此地末心起金剛定。初無間道證理。現前惑障永無。照解圓極名一切了。此等覺位法雲地收。上下各半顯前後故。明所超生如文悉矣。從此第二明下品忍。
經。寂滅忍中下忍觀一轉妙覺無等等。
解曰。標忍之名明下忍觀。言一轉者。辯忍位也。此無間位轉為解脫名為一轉。即名妙覺佛果圓也。無等等者。若前剎那以因望果名為無等。至解脫位佛佛道齊即名為等。此下忍位明當轉故。從此第二總明斷障。
經。不動善慧法雲地除前所有無明習無明習相識俱轉二諦理圓無不盡。
解曰。標上三地。除前所有無明習者。所知障也。除前七地各治一分色心障外余之細障。於此三地各別斷故。無明習相識俱轉者。謂修所斷煩惱障種及第七俱所有無
【現代漢語翻譯】 現代漢語譯本： 于空寂行中，一念即可了達如恒河沙數般眾多的佛陀法藏。
解釋：闡明上忍的境界。標示其地名，說明菩薩所居之處。闡明所教化的境界。闡明所修的止觀。智慧恒常證得真如，真諦和俗諦平等皆是空寂的緣故。『恒沙佛藏』說明具足功德。恒河沙數諸佛所流傳的至高教義，此地的菩薩在一念之中，對於四無礙解都能通達明瞭。從此以下第三部分，闡明法雲地。其中分為兩部分。首先是第一部分，闡明法雲地。
經文：法雲地的菩薩，如同四禪天的天王，于億萬恒河沙數般的國土中教化眾生，開始證入金剛定，一切都已明瞭，已經度過二十九種生命形態，永遠脫離輪迴。
解釋：在寂滅忍中，這是下品的境界。標示其地名，說明菩薩所居之處。闡明所教化的境界。『始入金剛』指的是后勝定。『始』是開始的意思。『入』是證入的意思。此地末位之心生起金剛定。最初的無間道證得真理。現前的迷惑障礙永遠消除。照了解達圓滿至極，稱為『一切了』。此等覺位被法雲地所攝。上下各佔一半，顯示前後關係。闡明所超越的生命形態，如經文所說的那樣。從此以下第二部分，闡明下品忍。
經文：在寂滅忍中，下忍的觀照，一轉即可成就妙覺，達到無等等的境界。
解釋：標示忍的名稱，闡明下忍的觀照。『一轉』是指辨別忍的位次。此無間位轉為解脫，稱為『一轉』。即名為妙覺，佛果圓滿。『無等等』是指，如果以前一剎那的因來期望果，就稱為『無等』。到達解脫位，佛與佛之間的道業齊等，就稱為『等』。此下忍位闡明將要轉化的緣故。從此以下第二部分，總的闡明斷除障礙。
經文：不動地、善慧地、法雲地，去除先前所有的無明習氣，無明習氣、相、識都一起轉化，二諦之理圓滿無缺。
解釋：標示以上三地。『除前所有無明習』指的是所知障。去除前七地各自治理一部分的色心障礙之外，剩餘的細微障礙，在這三地各自斷除的緣故。『無明習相識俱轉』是指，修所斷的煩惱障種子以及第七識俱有的所有
【English Translation】 English version: In the practice of emptiness and tranquility, one thought comprehends the Buddha's Dharma treasury as numerous as the sands of the Ganges.
Explanation: Clarifies the stage of superior forbearance (上忍). Indicates the name of the land, clarifying the dwelling place of the Bodhisattva. Clarifies the realm to be taught. Clarifies the practice of cessation and contemplation (止觀). Wisdom constantly realizes Suchness (如), because the true and conventional truths are equally empty and tranquil. 'Ganges-sand Buddha-treasury' explains possessing virtues. The supreme teachings flowing from Buddhas as numerous as the sands of the Ganges, the Bodhisattvas in this land can understand all four unimpeded eloquence (四無礙解) in one thought. From here onwards, the third part clarifies the Dharma-cloud ground (法雲地). It is divided into two parts. First is the first part, clarifying the Dharma-cloud ground.
Sutra: Bodhisattvas of the Dharma-cloud ground, like the kings of the Four Dhyana heavens, transform sentient beings in billions of Ganges-sand lands, beginning to enter the Vajra Samadhi (金剛定), everything is understood, having passed through twenty-nine forms of life, forever freed from reincarnation.
Explanation: Within the forbearance of quiescence, this is the lower-grade state. Indicates the name of the land, clarifying the dwelling place of the Bodhisattva. Clarifies the realm to be taught. 'Beginning to enter the Vajra' refers to the subsequent superior Samadhi. 'Beginning' means the start. 'Entering' means realizing. The mind at the end of this ground arises with the Vajra Samadhi. The initial path of no-interval (無間道) realizes the truth. The present delusions and obstacles are forever eliminated. Illumination and understanding are perfected to the extreme, called 'everything is understood'. This position of Equal Enlightenment (等覺) is included in the Dharma-cloud ground. The upper and lower each occupy half, showing the relationship between before and after. Clarifies the life forms that are transcended, as stated in the sutra. From here onwards, the second part clarifies the lower-grade forbearance.
Sutra: In the forbearance of quiescence, the contemplation of the lower forbearance, one transformation can achieve wondrous enlightenment, reaching the state of no-equal-to-equal (無等等).
Explanation: Indicates the name of forbearance, clarifying the contemplation of the lower forbearance. 'One transformation' refers to distinguishing the position of forbearance. This no-interval position transforms into liberation, called 'one transformation'. It is called wondrous enlightenment, the Buddha-fruit is perfected. 'No-equal-to-equal' means that if one expects the fruit from the cause of the previous moment, it is called 'no-equal'. Reaching the liberation position, the paths between Buddhas are equal, it is called 'equal'. This lower forbearance position clarifies the reason for the transformation. From here onwards, the second part generally clarifies the cutting off of obstacles.
Sutra: Immovable Ground (不動地), Good Wisdom Ground (善慧地), Dharma-cloud Ground, removing all previous ignorance habits, ignorance habits, appearance, and consciousness are all transformed together, the two truths are perfected without lack.
Explanation: Indicates the above three grounds. 'Removing all previous ignorance habits' refers to the knowledge obscurations (所知障). Removing the subtle obstacles remaining after the previous seven grounds each managed a portion of the form and mind obstacles, because they are cut off separately in these three grounds. 'Ignorance habits, appearance, and consciousness are all transformed together' refers to the seeds of afflictions to be cut off by cultivation and all that is inherent in the seventh consciousness.
明彼微細種至等覺位由與識俱故云俱轉。又如起信。根本無明與業識俱。云轉舍也。二諦理圓無不盡者。明等覺位。照解體圓所斷所棄無不盡矣。從此第六有一行半明正覺位。于中分二。且初第一明正覺圓。
經。正覺無相遍法界三十生盡智圓明。
解曰。梵云三菩提此云正覺。無上覺也。言無相者。能證所證俱無相也。遍法界者。恒沙功德一一無邊乃至毛端皆遍法界。三十生盡者。超過十地彼生盡故。智圓明者智圓極也。從此第二明佛具德。
經。寂照無為真解脫大悲應現無與等湛然不動常安穩光明遍照無所照。
解曰。言寂照者明智德圓。無為真解脫者明斷德圓。大悲應現者明恩德圓。無與等者。明上三德俱無等也。湛然不動者顯恩德也。由佛大悲利他願力。應現大小種種類身。動而常寂故云湛然。雖示去來體常不動。言安隱者示現化也。如食馬麥及現出血。未曾動搖常安隱也。光明遍照者。恩德之體如凈摩尼。體周法界照而無照。大文第二結前因果。
經。三賢十聖住果報唯佛一人居凈土一切有情皆暫住登金剛原常不動。
解曰。三賢十聖住果報者。約人明也。分段變易二種生死。若身若土乘因感果住果報故。唯佛一人居凈土者。如來亦名無上覺者。隨身所居。皆凈土故
【現代漢語翻譯】 現代漢語譯本： 『明彼微細種至等覺位由與識俱故云俱轉』，意思是說，從那些微細的種子到等覺（Samantabhadra，普賢）的果位，因為始終與識（consciousness）相伴，所以說是共同轉化。又如《起信論》所說，根本無明（fundamental ignorance）與業識（karma consciousness）相伴，也說是轉化捨棄。二諦（two truths）之理圓滿，沒有不窮盡的，說明等覺的果位，照見和理解本體圓滿，所斷除和捨棄的沒有不窮盡的。 從這裡開始，第六部分有一行半的經文說明正覺（Samyak-saṃbuddha，完全覺悟）的果位。其中分為兩部分。首先，第一部分說明正覺的圓滿。 經文：『正覺無相遍法界三十生盡智圓明。』 解釋：梵語『三菩提（bodhi）』，這裡翻譯為『正覺』，是無上的覺悟。說『無相』，是指能證的主體和所證的客體都沒有固定的相狀。『遍法界』，是指像恒河沙數一樣多的功德，每一個都無邊無際，乃至一根毫毛的末端都遍及整個法界。『三十生盡』，是指超越了十地（ten bhumis），那些階段的生命都已窮盡。『智圓明』，是指智慧圓滿到了極點。 從這裡開始，第二部分說明佛所具有的功德。 經文：『寂照無為真解脫大悲應現無與等湛然不動常安穩光明遍照無所照。』 解釋：說『寂照』，是說明智慧的功德圓滿。『無為真解脫』，是說明斷除煩惱的功德圓滿。『大悲應現』，是說明恩德圓滿。『無與等』，是說明以上三種功德都沒有可以與之相比的。『湛然不動』，是彰顯恩德。由於佛陀大悲的利他願力，應化顯現大小各種各樣的身形，雖然有動，但本體常寂，所以說是『湛然』。雖然示現來去，但本體常住不動。說『安穩』，是示現教化。例如示現吃馬麥，以及示現身體出血，但他的內心從未動搖，始終安穩。『光明遍照』，是說恩德的本體就像清凈的摩尼寶珠，本體周遍法界，照耀卻又無所照耀。 大的段落第二部分，總結前面的因果關係。 經文：『三賢十聖住果報唯佛一人居凈土一切有情皆暫住登金剛原常不動。』 解釋：『三賢十聖住果報』，是從人的角度來說明。分段生死和變易生死這兩種生死，無論是身還是所居住的國土，都是憑藉著過去的業因感得的果報，所以安住于果報之中。『唯佛一人居凈土』，如來也被稱為無上覺者，他所居住的地方，都是清凈的國土。
【English Translation】 English version: 『Ming bi wei xi zhong zhi deng jue wei you yu shi ju gu yun ju zhuan,』 which means, from those subtle seeds to the state of Samantabhadra (complete enlightenment), because they are always accompanied by consciousness, they are said to transform together. Furthermore, as stated in the Awakening of Faith, fundamental ignorance is accompanied by karma consciousness, and it is also said to be transformed and abandoned. The principle of the two truths is complete, and there is nothing that is not exhausted, indicating that in the state of complete enlightenment, the seeing and understanding of the essence are complete, and there is nothing that is not exhausted in what is to be cut off and abandoned. From here, the sixth section has one and a half lines of text explaining the state of Samyak-saṃbuddha (perfect enlightenment). It is divided into two parts. First, the first part explains the perfection of perfect enlightenment. Sutra: 『Zheng jue wu xiang bian fa jie san shi sheng jin zhi yuan ming.』 Explanation: The Sanskrit word 『bodhi』 is translated here as 『perfect enlightenment,』 which is the supreme enlightenment. Saying 『without form』 means that both the subject that can realize and the object that is realized have no fixed form. 『Pervading the dharma realm』 means that the merits, as numerous as the sands of the Ganges, are each boundless, and even the tip of a single hair pervades the entire dharma realm. 『Thirty lives exhausted』 means that it has surpassed the ten bhumis, and the lives of those stages have been exhausted. 『Wisdom is complete and bright』 means that wisdom is complete to the extreme. From here, the second part explains the virtues possessed by the Buddha. Sutra: 『Ji zhao wu wei zhen jie tuo da bei ying xian wu yu deng zhan ran bu dong chang an wen guang ming bian zhao wu suo zhao.』 Explanation: Saying 『stillness and illumination』 is to explain that the merit of wisdom is complete. 『Non-action and true liberation』 is to explain that the merit of cutting off afflictions is complete. 『Great compassion appearing in response』 is to explain that the merit of grace is complete. 『Unequaled』 is to explain that the above three merits have nothing to compare with. 『Serene and unmoving』 highlights the merit of grace. Due to the Buddha's great compassionate vow to benefit others, he transforms and manifests various forms, large and small, and although there is movement, the essence is always still, so it is said to be 『serene.』 Although showing coming and going, the essence remains constant and unmoving. Saying 『peaceful and stable』 is to show teaching and transformation. For example, showing eating horse barley and showing blood coming out of the body, but his heart has never wavered and is always peaceful and stable. 『Light pervades all』 means that the essence of grace is like a pure mani jewel, the essence pervades the dharma realm, shining but without shining. The second part of the large paragraph summarizes the previous cause and effect. Sutra: 『San xian shi sheng zhu guo bao wei fo yi ren ju jing tu yi qie you qing jie zan zhu deng jin gang yuan chang bu dong.』 Explanation: 『Three worthy ones and ten saints dwell in the fruit of retribution』 is explained from the perspective of people. The two kinds of birth and death, segmented birth and death and variable birth and death, whether it is the body or the land in which they live, are the fruits of past karma, so they dwell in the fruit of retribution. 『Only the Buddha dwells in the pure land』 The Tathagata is also called the supreme enlightened one, and the place where he lives is a pure land.
。一切有情皆暫住者。約法明也。等覺已前若賢若聖有為生滅剎那不住。設令證如亦暫住故。登金剛原常不動者此有二義。有說。佛果真解脫位。智常證如。如智平等故名不動。凝然相續俱名常故。有說。佛果金剛定后證寂滅原。身智湛然常不動矣。從此第二有兩行半贊佛悲深。于中分三。且初第一總贊悲深。
經。如來三業德無量隨諸眾生等憐愍。
解曰。總贊三業德無量也。隨諸眾生等憐愍者。正贊悲深。如來大悲憐愍平等。隨其種性示無上乘。實悲深故。從此第二別贊三業。
經。法王無上人中樹普蔭大眾無量光口常說法非無義心智寂滅無緣照。
解曰。人中樹者舉喻明也。贊佛身業。蔭除執惱。光能破闇。口常說法者讚語業也。說即是聲。甚深如雷具梵聲也。非無義者。外道異生有字無義。二乘狹劣。菩薩未圓。唯佛所說有字有義皆圓滿也。心智寂滅者贊正智也。智冥真理常寂滅故。無緣照者贊業用也。冥真起化。悉皆無相照而無照。化而無化。從此第三贊說甚深。
經。人中師子為演說甚深白義未曾有塵沙剎土悉震動大眾歡喜皆蒙益。
解曰。人中師子者。師子出聲百獸潛伏。如來演說諸障云消故以喻也。為演說者贊五忍也。甚深等者。二乘不測故云甚深。曠劫難聞
【現代漢語翻譯】 現代漢語譯本：一切有情眾生都是暫時停留的。這是從法理上來說明的。在等覺菩薩之前，無論是賢人還是聖人，他們的有為法都是生滅變化、剎那不住的。即使證得了如來境界，也是暫時停留的。而登上金剛之原，達到常住不動的境界，這裡有兩種解釋。一種說法是，佛果是真正的解脫之位，智慧恒常證悟如如（Tathata），如如與智慧平等，所以稱為不動。凝然不變的狀態持續不斷，所以稱為常。另一種說法是，佛果在金剛定之後證得寂滅之原，身智清澈明凈，恒常不動。從這裡開始，第二部分有兩行半的經文讚歎佛的悲心深廣，其中分為三個部分。首先是第一部分，總贊佛的悲心深廣。
經：如來三業的功德無量無邊，對於一切眾生都平等地憐憫。
解：這是總贊如來三業的功德無量無邊。『隨諸眾生等憐愍』，這是讚歎佛的悲心深廣。如來的大悲心平等地憐憫一切眾生，隨著他們的根性，示現無上的佛法。這實在是悲心深廣的體現。從這裡開始，第二部分分別讚歎佛的三業。
經：法王是人中最殊勝的樹木，普遍廕庇大眾，放出無量的光明。口中常常說法，沒有一句是無意義的。心智寂滅，以無緣之慈照耀一切。
解：『人中樹』是比喻說明。這是讚歎佛的身業，像樹蔭一樣去除眾生的執著煩惱，像光明一樣破除眾生的愚昧黑暗。『口常說法』是讚歎佛的語業。佛所說的法就是音聲，極其深奧如同雷鳴，具足清凈的梵音。『非無義者』，外道和凡夫的言語只有文字而沒有意義，二乘聖者的智慧狹隘淺薄，菩薩的智慧尚未圓滿。只有佛所說的話，文字和意義都圓滿具足。『心智寂滅』是讚歎佛的正智。佛的智慧與真理融合，恒常寂滅。『無緣照者』是讚歎佛的業用。佛從真理中生起教化，一切都是無相的，照耀卻好像沒有照耀，教化卻好像沒有教化。從這裡開始，第三部分讚歎佛所說的法非常深奧。
經：人中獅子為眾生演說甚深微妙的佛法，這是前所未有的。無數的塵沙世界都震動了，大眾歡喜踴躍，都蒙受了利益。
解：『人中獅子』，獅子一吼，百獸都潛藏起來。如來演說佛法，一切障礙都消散，所以用獅子來比喻。『為演說者』是讚歎五忍（Five Kinds of Patience）。『甚深等者』，二乘聖者無法測度佛法的深奧，所以說是甚深。曠劫以來難以聽聞。
【English Translation】 English version: All sentient beings are temporary dwellers. This is explained from the perspective of the Dharma. Before the stage of Equivalent Enlightenment (Tathata), whether virtuous or holy, their conditioned dharmas are subject to arising and ceasing, not abiding for even a moment. Even if one attains Suchness (Tathata), it is still a temporary dwelling. Ascending the Vajra Ground (Vajra-bhumi), reaching the state of constant immobility, has two interpretations. One explanation is that the Buddha-fruit is the true position of liberation, where wisdom constantly realizes Suchness (Tathata). Suchness (Tathata) and wisdom are equal, hence it is called immobility. The state of unwavering continuity is called constancy. Another explanation is that after the Vajra Samadhi (Vajra-samādhi) of the Buddha-fruit, one attains the Ground of Quiescence, where body and wisdom are clear and still, constantly immobile. From here, the second part, consisting of two and a half lines of scripture, praises the Buddha's profound compassion, divided into three sections. First is the first section, generally praising the depth of the Buddha's compassion.
Sutra: The Tathagata's (Tathagata) three karmas (Tri-karma) have immeasurable virtues, equally compassionate towards all sentient beings.
Explanation: This is a general praise of the immeasurable virtues of the Tathagata's (Tathagata) three karmas (Tri-karma). 'Equally compassionate towards all sentient beings' is a praise of the depth of the Buddha's compassion. The Tathagata's (Tathagata) great compassion equally pities all sentient beings, revealing the supreme Dharma according to their nature. This is truly a manifestation of profound compassion. From here, the second part separately praises the Buddha's three karmas (Tri-karma).
Sutra: The Dharma King (Dharma-raja) is the most supreme tree among humans, universally sheltering the masses, emitting immeasurable light. The mouth constantly speaks the Dharma, not a single word is without meaning. The mind-wisdom is quiescent, illuminating all with causeless compassion.
Explanation: 'Tree among humans' is an illustrative metaphor. This praises the Buddha's body karma (kaya-karma), like the shade of a tree removing the afflictions of attachment, like light dispelling the darkness of ignorance. 'The mouth constantly speaks the Dharma' is a praise of the Buddha's speech karma (vak-karma). The Dharma spoken by the Buddha is sound, extremely profound like thunder, possessing pure Brahma-sound. 'Not a single word is without meaning' refers to how the words of externalists and ordinary beings only have letters but no meaning, the wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is narrow and shallow, and the wisdom of Bodhisattvas is not yet complete. Only the words spoken by the Buddha are complete with both letters and meaning. 'The mind-wisdom is quiescent' is a praise of the Buddha's Right Wisdom (samyak-prajna). The Buddha's wisdom merges with truth, constantly quiescent. 'Illuminating all with causeless compassion' is a praise of the Buddha's activity. The Buddha arises from truth to create transformation, all is without form, illuminating as if not illuminating, transforming as if not transforming. From here, the third part praises the profoundness of the Dharma spoken by the Buddha.
Sutra: The Lion among humans expounds the profound and subtle Dharma for sentient beings, which is unprecedented. Countless dust-mote worlds are shaken, the masses rejoice and all receive benefit.
Explanation: 'Lion among humans', when a lion roars, all beasts hide. When the Tathagata (Tathagata) expounds the Dharma, all obstacles dissipate, hence the metaphor of a lion. 'Expounds' is a praise of the Five Kinds of Patience (Panca-ksanti). 'Profound' and so on, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot fathom the profundity of the Dharma, hence it is said to be profound. It is difficult to hear even after countless eons.
未曾有故。塵沙等者。以法威力聞所未聞。塵沙剎土皆震動故。大眾等者。大眾聞法領解歡喜。若凡若聖皆蒙益故。具斯眾德故贊悲深。三示道中偏贊此者。后誡示導利樂廣故。從此第三結贊敬禮。
經。世尊善說十四王是故我今頭面禮。
解曰。文易可知。此結贊矣。從此第三聞法獲益。
經。爾時百萬億恒河沙大眾聞佛世尊及波斯匿王說十四忍無量功德獲大法利聞法悟解得無生法忍入于正位。
解曰。無生忍者。隨其所應。此多地前無生忍也。入于正位者即初地也。偈與長行有差別者。修行諸忍自利行增。化生為王利他行勝。偈總上二。即為異矣。從此第三忍位智于中分三。一印述所說。二忍位境智。三贊忍德深。初印所說于中分四。且初第一明往昔因。
經。爾時世尊告大眾言是波斯匿王已於過去十千劫龍光王佛法中為四地菩薩我為八地菩薩。
解曰。引昔因中明同事也。從此第二明今偈贊。
經。今於我前大師子吼。
解曰。贊于佛前得決定說。從此第三印可所說。
經。如是如是如汝所說得真實義不可思議。
解曰。重言如是者。如汝所說印能詮文。得真實義者。印所詮義。是故重言如是如是。不可思議者。贊其文義心言路絕。從此第四唯
佛能知。
經。唯佛與佛乃知斯事。
解曰。唯佛等者。菩薩修證諸忍未圓。設后如前悉皆分故。唯有諸佛。佛道齊證解忍圓故盡知也。從此第二忍位境智。于中分三。一標忍難量。二總相徴問。三分別解釋。且初第一標忍難量。
經。善男子此十四忍諸佛法身諸菩薩行不可思議不可稱量。
解曰。前長行中佛說十王。次於偈中王別贊忍。忍之境智若因若果此具明也。此十四忍者牒前文也。諸佛法身者。謂應化身皆法身也。諸菩薩行者。等覺已前一切行也。思議等者。心不能思口不能議。過稱量境云不可也。明佛菩薩皆依此忍。忍之性相思議稱量俱不及矣。從此第二總相徴問。
經。何以故。
解曰。何故諸佛菩薩皆依十四忍不可思量也。從此第三分別解釋。于中分二。初別明境智后釋結難量。初明境智于中分二。一明佛境智二明菩薩境智。初佛境智于中分三。一標佛生化滅。二釋無生化滅。三結如虛空。且初第一標佛生化滅。
經。一切諸佛皆于般若波羅蜜多中生般若波羅蜜多中化般若波羅蜜多中滅。
解曰。實相般若無生化滅。諸佛化現圓應十方。于般若中示生化滅。即王宮生轉法輪化。雙林后滅則其事也。從此第二釋無生化滅。于中復二。且初第一釋無生等
【現代漢語翻譯】 佛能知。
經：唯有佛與佛才能知曉此事。
解說：唯有佛等，菩薩修證諸忍尚未圓滿。假設後來如先前一樣，悉皆是分證。唯有諸佛，佛道齊證，解忍圓滿，故能盡知。從此第二忍位境智，于中分為三：一、標示忍的難以衡量；二、總相征問；三、分別解釋。首先是第一，標示忍的難以衡量。
經：善男子，這十四忍是諸佛法身、諸菩薩行，不可思議，不可稱量。
解說：前面長行文中，佛說了十王，接著在偈頌中，王分別讚歎忍。忍的境智，無論是因是果，都在此具足說明。這十四忍者，是照應前文。諸佛法身者，指的是應化身皆是法身。諸菩薩行者，指的是等覺以前的一切行。思議等者，是說心不能思，口不能議，超過了稱量的境界，所以說不可。說明佛菩薩都依此忍。忍的性相，思議稱量都不能及。從此第二，總相征問。
經：何以故？
解說：為什麼諸佛菩薩都依十四忍，不可思量呢？從此第三，分別解釋。其中分為二：首先分別說明境智，然後解釋總結難以衡量。首先說明境智，其中分為二：一、說明佛的境智；二、說明菩薩的境智。首先說明佛的境智，其中分為三：一、標示佛的生化滅；二、解釋無生化滅；三、總結如虛空。首先是第一，標示佛的生化滅。
經：一切諸佛都在般若波羅蜜多（prajna-paramita，智慧到彼岸）中生，在般若波羅蜜多中化，在般若波羅蜜多中滅。
解說：實相般若沒有生化滅。諸佛化現，圓滿應化十方。在般若中示現生化滅，即在王宮生，轉法輪化，雙林后滅，就是這件事。從此第二，解釋無生化滅。其中又分為二。首先是第一，解釋無生等。
【English Translation】 The Buddha can know.
Sutra: Only Buddhas can know this matter.
Explanation: 'Only Buddhas, etc.' means that Bodhisattvas' cultivation and realization of the various kshanti (忍, patience/forbearance) are not yet complete. Even if they later become like before, they are all partial realizations. Only the Buddhas, who have equally realized the Buddha-path and have complete understanding and forbearance, can fully know. From here, the second kshanti-position's realm of object and wisdom is divided into three: 1. Marking the immeasurability of kshanti; 2. General inquiry; 3. Separate explanation. First, the first one, marking the immeasurability of kshanti.
Sutra: Good man, these fourteen kshanti are the Dharmakaya (法身, Dharma body) of all Buddhas and the practices of all Bodhisattvas, inconceivable and immeasurable.
Explanation: In the previous long passage, the Buddha spoke of the Ten Kings, and then in the verses, the King separately praised kshanti. The realm of object and wisdom of kshanti, whether cause or effect, is fully explained here. 'These fourteen kshanti' refers to the previous text. 'The Dharmakaya of all Buddhas' means that the manifested bodies are all Dharmakaya. 'The practices of all Bodhisattvas' refers to all practices before Equal Enlightenment (等覺). 'Inconceivable, etc.' means that the mind cannot conceive, the mouth cannot speak, exceeding the realm of measurement, so it is said to be impossible. It shows that all Buddhas and Bodhisattvas rely on this kshanti. The nature and characteristics of kshanti are beyond the reach of thought and measurement. From here, the second, general inquiry.
Sutra: Why?
Explanation: Why do all Buddhas and Bodhisattvas rely on the fourteen kshanti, which are immeasurable? From here, the third, separate explanation. It is divided into two: first, separately explaining the realm of object and wisdom, and then explaining and concluding the immeasurability. First, explaining the realm of object and wisdom, which is divided into two: 1. Explaining the Buddha's realm of object and wisdom; 2. Explaining the Bodhisattva's realm of object and wisdom. First, explaining the Buddha's realm of object and wisdom, which is divided into three: 1. Marking the Buddha's birth, transformation, and extinction; 2. Explaining no-birth, transformation, and extinction; 3. Concluding as like empty space. First, the first one, marking the Buddha's birth, transformation, and extinction.
Sutra: All Buddhas are born in Prajna Paramita (般若波羅蜜多, Perfection of Wisdom), transform in Prajna Paramita, and extinguish in Prajna Paramita.
Explanation: The true nature of Prajna has no birth, transformation, or extinction. The Buddhas manifest and perfectly respond to the ten directions. They demonstrate birth, transformation, and extinction in Prajna, that is, being born in the royal palace, turning the Dharma wheel in transformation, and extinguishing later in the twin Sala trees, that is the matter. From here, the second, explaining no-birth, transformation, and extinction. It is further divided into two. First, the first one, explaining no-birth, etc.
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經。而實諸佛生無所生化無所化滅無所滅。
解曰。謂明諸佛體遍相圓動而常寂無生化滅。從此第二境智俱寂。
經。第一無二非相非無相無自無他無來無去。
解曰。言第一者勝無等故。言無二者如智不異故。言非相者不同色像故。非無相者不同兔角故。無自無他者。所現應化勝劣有殊。與法性身無自他故。無來無去者。化現應物示有去來。體常不動。無來去故。從此第三結如虛空。
經。如虛空故。
解曰。靜不違動。動而常寂。即動而靜。如虛空故。從此第二明菩薩境智。于中分二。一即境觀空二即智觀空。初即境中文分為二。一別相觀空二總相觀空。初別相中文分為二。初即法觀空后即受觀空。初即法中文復分三。且初第一標無生滅。
經。善男子一切眾生性無生滅。
解曰。顯依真也。一切眾生者。通能所化一切生也。蘊等自性體即真如無生滅故。從此第二明法不實。
經。由諸法集幻化而有蘊處界相無合無散。
解曰。謂無始來迷自真性。為相所動令知幻也。由諸法集幻化而有者五蘊法也。五蘊和合故名為集。此無實體幻化有也。蘊處界者明幻法也。言無合者蘊從緣起。緣自性空故無合也。言無散者。眾緣假集暫有顯現故非散矣。從
【現代漢語翻譯】 現代漢語譯本：
經：實際上，諸佛的生並非真正的生，化並非真正的化，滅也並非真正的滅。
解：這是說諸佛的本體周遍圓滿，雖然顯現動相，但實際上是常寂的，沒有真正的生、化、滅。這是從第二境智都寂滅的角度來說的。
經：第一，是無二的，非相也非無相，無自也無他，無來也無去。
解：說「第一」是因為殊勝無比。說「無二」是因為如智與真如不異。說「非相」是因為不同於色像。說「非無相」是因為不同於兔角（不存在的事物）。「無自無他」是指，所顯現的應化之身，雖然有勝劣之分，但與法性身相比，沒有自他的區別。「無來無去」是指，化現應物時，示現有來有去，但本體恒常不動，所以無來無去。這是從第三個方面總結，如虛空一般。
經：如虛空一般。
解：靜止不違背動態，動態而常寂靜，即動即靜，如虛空一般。這是從第二個方面說明菩薩的境和智。其中分為兩部分：一是即境觀空，二是即智觀空。首先是即境觀空，其中又分為兩部分：一是別相觀空，二是總相觀空。首先是別相觀空，其中又分為兩部分：一是即法觀空，二是即受觀空。首先是即法觀空，其中又分為三部分。首先是第一部分，標明無生滅。
經：善男子，一切眾生的自性本無生滅。
解：這是爲了顯明依真如而立。一切眾生，包括能化和所化的一切眾生。五蘊等的自性，其本體就是真如，所以沒有生滅。這是從第二個方面說明法不真實。
經：由於諸法聚集，如幻化般而有五蘊、十二處、十八界等相，無合也無散。
解：這是說從無始以來，迷惑于自身的真性，被外相所動，所以要讓眾生知道這一切都是虛幻的。由於諸法聚集，如幻化般而有，指的是五蘊之法。五蘊和合，所以名為聚集，但它沒有實體，是幻化而有的。蘊、處、界，說明了幻化的法。說「無合」是因為五蘊從因緣而起，因緣的自性本空，所以無合。說「無散」是因為眾緣假合，暫時顯現，所以不是散滅。從...
【English Translation】 English version:
Sutra: In reality, the Buddhas' birth is not truly birth, their transformation is not truly transformation, and their extinction is not truly extinction.
Explanation: This means that the Buddhas' essence is all-pervasive and complete. Although they manifest movement, they are actually always in stillness, without true birth, transformation, or extinction. This is from the perspective of the second realm, where both realm and wisdom are extinguished.
Sutra: The first is non-dual, neither form nor formlessness, neither self nor other, neither coming nor going.
Explanation: 'The first' is said because it is supremely unequaled. 'Non-dual' is said because true wisdom is not different from Suchness (真如, Zhenru). 'Neither form' is said because it is different from color and image. 'Neither formlessness' is said because it is different from a rabbit's horn (something that does not exist). 'Neither self nor other' means that although the manifested responsive bodies have superior and inferior distinctions, compared to the Dharmakaya (法性身, Faxingshen), there is no distinction of self and other. 'Neither coming nor going' means that when transforming in response to beings, it appears as if there is coming and going, but the essence is always unmoving, so there is no coming or going. This is a summary from the third aspect, like empty space.
Sutra: Like empty space.
Explanation: Stillness does not contradict movement; movement is always still. That is, movement is stillness, like empty space. This is from the second aspect, explaining the Bodhisattva's realm and wisdom. It is divided into two parts: first, contemplating emptiness based on the realm; second, contemplating emptiness based on wisdom. First is contemplating emptiness based on the realm, which is further divided into two parts: first, contemplating emptiness based on individual characteristics; second, contemplating emptiness based on general characteristics. First is contemplating emptiness based on individual characteristics, which is further divided into two parts: first, contemplating emptiness based on the Dharma; second, contemplating emptiness based on sensation. First is contemplating emptiness based on the Dharma, which is further divided into three parts. First is the first part, marking no birth and no death.
Sutra: Good man, the nature of all sentient beings is without birth and death.
Explanation: This is to reveal that it relies on Suchness (真如, Zhenru). 'All sentient beings' includes all sentient beings that can be transformed and those that can transform. The nature of the five aggregates (五蘊, Wuyun) etc., their essence is Suchness, so there is no birth and death. This is from the second aspect, explaining that the Dharma is not real.
Sutra: Because of the gathering of all dharmas, like illusions, there are the appearances of the five aggregates (五蘊, Wuyun), the twelve entrances (十二處, Shierchu), the eighteen realms (十八界, Shiba jie), etc., without combination and without dispersion.
Explanation: This means that from beginningless time, beings are deluded about their true nature and are moved by external appearances, so they must be made aware that all of this is illusory. 'Because of the gathering of all dharmas, like illusions, there are' refers to the dharmas of the five aggregates. The five aggregates combine, so it is called gathering, but it has no substance; it is illusory. The aggregates, entrances, and realms explain the illusory Dharma. 'Without combination' is said because the five aggregates arise from conditions, and the nature of conditions is empty, so there is no combination. 'Without dispersion' is said because the temporary manifestation is a false gathering of conditions, so it is not dispersion. From...
此第三明法性空。
經。法同法性寂然空故。
解曰。上言法者蘊等法也。同法性者同真如性。性相依持體不相離。了相即性寂然空故。從此第二即受觀空。于中分三。一體性清凈。二明行不實。三總結明空。且初第一標性清凈。
經。一切眾生自性清凈。
解曰。此標眾生真性清凈。與前別者。前明蘊等體無生滅。此明作業自性清凈。前果后因。前法后受。前苦後集。是二別故。從此第二明行不實。文復分二。且初第一明行不實。
經。所作諸行無縛無解非因非果非不因果。
解曰。明作業也。所作諸行者。諸即眾也。行謂造作。依身口意造作善染六趣之業名諸行也。無縛無解者。由妄所動為煩惱縛。求離系解故有縛解。了體即真本自無縛。誰復求解即無縛解。非因非果者。所作諸行妄故見有。妄自性空非因果也。非不因果者。未了自性妄想漂馳乘因感果如幻有也。從此第二明受不實。
經。諸苦受行煩惱所知我相人相知見受者。
解曰明妄受也。言諸苦者。三界通論總有三苦。三苦不一故名為諸。言受行者。受謂領納。順違俱非境相為性名受行也。或於所受善染境中起愛為業。領彼所作為行相也。言煩惱者。煩勞擾惱諸有惱故。言所知者。礙慧不生。障所知故
【現代漢語翻譯】 現代漢語譯本： 此第三闡明法性本空。
經文：法與法性同樣寂靜空無。
解釋：上文所說的『法』，指的是五蘊等法。『同法性』，指的是與真如的體性相同。體性與現象相互依存，本體不可分離。明白現象即是體性，所以寂然空無。從此第二部分，立即進入對『受』的觀空。其中分為三部分：一是體性清凈，二是說明行為不真實，三是總結說明空性。首先看第一部分，標明體性清凈。
經文：一切眾生的自性本來清凈。
解釋：這裡標明眾生真實的體性是清凈的。與前面所說的不同在於，前面說明五蘊等本體沒有生滅，這裡說明造作的行為自性清凈。前面是果，後面是因；前面是法，後面是受；前面是苦，後面是集。這是兩者的區別。從此進入第二部分，說明行為不真實。這部分又分為兩部分。首先看第一部分，說明行為不真實。
經文：所作的各種行為，沒有束縛，沒有解脫，不是因，不是果，也不是非因非果。
解釋：說明造作的行為。『所作諸行』，『諸』就是眾多的意思，『行』指的是造作。依靠身口意造作善惡六道的業，稱為『諸行』。『無縛無解』，由於虛妄的念頭而產生煩惱的束縛，爲了脫離束縛而尋求解脫，所以有束縛和解脫。如果明白本體就是真如，本來就沒有束縛，誰還需要尋求解脫？所以就沒有束縛和解脫。『非因非果』，所作的各種行為因為虛妄所以才顯現出來，虛妄的自性本空，所以不是因也不是果。『非不因果』，沒有明白自性，虛妄的念頭漂流奔波，憑藉因感受果報，如同幻象一樣存在。從此進入第二部分，說明感受不真實。
經文：各種痛苦的感受，行為，煩惱，所知，我相（Atman-samjna，認為有『我』的相），人相（pudgala-samjna，認為有『人』的相），知見，受者。
解釋：說明虛妄的感受。『諸苦』，在三界中普遍存在，總共有三種苦。因為這三種苦不一樣，所以稱為『諸苦』。『受行』，『受』指的是領納，順境和逆境都不是真實的，以境界的顯現為體性，稱為『受行』。或者在所感受的善惡境界中產生愛戀，以此為業，領納所造作的行為的相狀。『煩惱』，煩勞擾亂，因為擾惱各種存在。『所知』，阻礙智慧的產生，遮蔽所能瞭解的。
【English Translation】 English version: This third section elucidates the emptiness of Dharma-nature.
Sutra: Dharma and Dharma-nature are equally silent and empty.
Explanation: The 'Dharma' mentioned above refers to the Dharmas such as the five skandhas (aggregates). 'Same as Dharma-nature' refers to being the same as the nature of True Thusness (Tathata). Essence and phenomena are interdependent, and the substance is inseparable. Understanding that phenomena are essence, therefore it is silent and empty. From this second part, we immediately enter the contemplation of emptiness of 'feeling' (vedana). It is divided into three parts: first, the purity of essence; second, explaining that actions are unreal; and third, summarizing and explaining emptiness. Let's look at the first part, which indicates the purity of essence.
Sutra: All sentient beings are inherently pure in nature.
Explanation: This indicates that the true nature of sentient beings is pure. The difference from what was said earlier is that the previous statement explained that the substance of the five skandhas, etc., has no arising or ceasing, while this statement explains that the nature of actions is pure. The former is the result, and the latter is the cause; the former is Dharma, and the latter is feeling; the former is suffering, and the latter is accumulation. These are the two differences. From this point, we enter the second part, explaining that actions are unreal. This part is further divided into two parts. Let's look at the first part, explaining that actions are unreal.
Sutra: All actions performed have no bondage, no liberation, are neither cause nor effect, nor are they non-cause and non-effect.
Explanation: Explaining actions. 'All actions performed,' 'all' means many, and 'actions' refers to creation. Relying on body, speech, and mind to create good and evil karma in the six realms is called 'all actions.' 'No bondage, no liberation,' due to delusional thoughts, the bondage of afflictions arises, and to escape bondage, liberation is sought, so there is bondage and liberation. If one understands that the substance is True Thusness, there is inherently no bondage, who needs to seek liberation? So there is no bondage and no liberation. 'Neither cause nor effect,' the various actions performed appear because of delusion, and the nature of delusion is inherently empty, so it is neither cause nor effect. 'Nor are they non-cause and non-effect,' without understanding the nature, delusional thoughts drift and rush about, relying on cause to experience the result, existing like an illusion. From this point, we enter the second part, explaining that feeling is unreal.
Sutra: Various painful feelings, actions, afflictions, what is known, the perception of a self (Atman-samjna), the perception of a person (pudgala-samjna), knowledge and views, the experiencer.
Explanation: Explaining delusional feeling. 'Various sufferings,' universally existing in the three realms, there are a total of three kinds of suffering. Because these three kinds of suffering are different, they are called 'various sufferings.' 'Feeling and action,' 'feeling' refers to reception, neither favorable nor unfavorable circumstances are real, taking the manifestation of the realm as its nature, it is called 'feeling and action.' Or, in the good and evil realms experienced, love arises as karma, receiving the appearance of the actions performed. 'Afflictions,' troubling and disturbing, because they trouble various existences. 'What is known,' obstructing the arising of wisdom, obscuring what can be understood.
。即二障也。我相等者如前已解。障依執生。障寬執狹具生二障故別明也。從此第三總結明空。
經。一切皆空。
解曰。明所作行乃至受者隨彼妄情流動以有。皆無自性故一切空也。從此第二總相觀空文分為三。一標境界空。二釋境界空。三結如虛空。且初第一標境界空。
經。法境界空。
解曰。法境界者。即前蘊等所作諸行法受二中。三性六趣及以三寶皆名為法。標俱空故。從此第二釋境界空。于中分三。且初第一明三性空。
經。空無相無作不順顛倒不順幻化。
解曰。言空者妄倒空故。無相者真如無相故。無作者有為不實無自作故。不順顛倒者。妄體本空無所順故。不順幻化者。相無自性體空寂故。從此第二明無相空。
經。無六趣相無四生相無聖人相無三寶相。
解曰。所趣所生無記三性彼無自性。照解空故。無聖人者。二乘聖者十地菩薩無自性故。無三寶者。別相住持二種三寶佛身示現余無自性。達無實體皆無相故。從此第三結如虛空。
經。如虛空故。
解曰。照境空寂如虛空故。從此第二即智觀空。于中分三。且初第一明智照空。
經。善男子甚深般若無知無見不行不緣不捨不受。
解曰。甚深般若者謂正智也。言無
【現代漢語翻譯】 現代漢語譯本：即是兩種障礙（二障）。『我相等』的含義如前文已經解釋。障礙依附於執著而產生。障礙寬泛，執著狹隘，兩者共同產生兩種障礙，因此特別說明。從這裡開始，第三部分總結說明空性。
經文：一切皆空。
解釋：說明所作的行為乃至接受者，都隨著虛妄的情感流動而存在，沒有自性，所以一切皆空。從這裡開始，第二部分總相觀空分為三部分：一、標示境界空；二、解釋境界空；三、總結如虛空。首先是第一部分，標示境界空。
經文：法境界空。
解釋：『法境界』，就是前面所說的蘊等所作的諸行法和受二者之中，三性（三自性：遍計所執性、依他起性、圓成實性）、六趣（六道輪迴：地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）以及三寶（佛寶、法寶、僧寶）都稱為法。標示它們都是空性的緣故。從這裡開始，第二部分解釋境界空，分為三部分。首先是第一部分，說明三性空。
經文：空、無相、無作、不順顛倒、不順幻化。
解釋：說『空』，是因為虛妄顛倒的本性是空性的緣故。『無相』，是因為真如沒有相狀的緣故。『無作』，是因為有為法不真實，沒有自性的緣故。『不順顛倒』，是因為虛妄的本體本來是空性的，沒有什麼可以順從的緣故。『不順幻化』，是因為相沒有自性，本體是空寂的緣故。從這裡開始，第二部分說明無相空。
經文：無六趣相、無四生相、無聖人相、無三寶相。
解釋：所趣向的、所出生的無記三性，它們沒有自性，照見理解它們是空性的緣故。『無聖人』，是因為二乘聖者（聲聞、緣覺）、十地菩薩沒有自性的緣故。『無三寶』，是因為別相三寶（住持三寶）佛身示現，其餘的沒有自性，通達沒有實體，所以都沒有相狀。從這裡開始，第三部分總結如虛空。
經文：如虛空故。
解釋：照見境界空寂，如同虛空一樣。從這裡開始，第二部分是即智觀空，分為三部分。首先是第一部分，說明智照空。
經文：善男子，甚深般若無知無見、不行不緣、不捨不受。
解釋：『甚深般若』指的是正智。
【English Translation】 English version: That is, the two obstacles (twofold obstacles). The meaning of 'I and so on' has been explained earlier. Obstacles arise from attachment. Obstacles are broad, and attachments are narrow. Both together produce the two obstacles, hence the special explanation. From here, the third part summarizes and explains emptiness.
Sutra: Everything is empty.
Explanation: It explains that the actions performed and even the receiver exist with the flow of false emotions, without self-nature, so everything is empty. From here, the second part, the general contemplation of emptiness, is divided into three parts: 1. Marking the emptiness of the realm; 2. Explaining the emptiness of the realm; 3. Concluding like empty space. First is the first part, marking the emptiness of the realm.
Sutra: The realm of phenomena is empty.
Explanation: 'The realm of phenomena' refers to the actions performed by the aggregates and so on, and among the two, perception, the three natures (three self-natures: parikalpita, paratantra, and parinispanna), the six realms (six paths of reincarnation: hell realm, hungry ghost realm, animal realm, asura realm, human realm, and heaven realm), and the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) are all called phenomena. It indicates that they are all empty. From here, the second part explains the emptiness of the realm, divided into three parts. First is the first part, explaining the emptiness of the three natures.
Sutra: Empty, without characteristics, without action, not conforming to inversion, not conforming to illusion.
Explanation: Saying 'empty' is because the nature of false inversion is empty. 'Without characteristics' is because Suchness has no characteristics. 'Without action' is because conditioned dharmas are not real and have no self-nature. 'Not conforming to inversion' is because the essence of falsehood is originally empty, and there is nothing to conform to. 'Not conforming to illusion' is because the characteristics have no self-nature, and the essence is empty and still. From here, the second part explains the emptiness of no characteristics.
Sutra: Without the characteristics of the six realms, without the characteristics of the four births, without the characteristics of the saints, without the characteristics of the Three Jewels.
Explanation: The unwholesome three natures that are approached and born have no self-nature, because they are illuminated and understood to be empty. 'Without saints' is because the two vehicles of saints (Sravakas and Pratyekabuddhas), and the ten-ground Bodhisattvas have no self-nature. 'Without the Three Jewels' is because the distinct characteristics of the Three Jewels (the abiding Three Jewels) are manifested by the Buddha's body, and the rest have no self-nature, understanding that there is no substance, so there are no characteristics. From here, the third part concludes like empty space.
Sutra: Like empty space.
Explanation: Illuminating the emptiness and stillness of the realm, like empty space. From here, the second part is the contemplation of emptiness with wisdom, divided into three parts. First is the first part, explaining the illumination of emptiness with wisdom.
Sutra: Good man, profound Prajna has no knowledge, no seeing, no action, no conditions, no abandonment, no acceptance.
Explanation: 'Profound Prajna' refers to correct wisdom.
知者無分別故。言無見者無推求故。言不行者智冥真故。言不緣者無緣相故。言不捨者不易脫故。言不受者無領納故。此之六義俱正智也又解。無所不知知而無知。無所不見見而無見。乃至第六無所不受受而無受。此後六義通真俗也。然後六中。行謂萬行。緣謂理事。舍謂財法或大舍故。受謂真俗不變變故。證真達俗得無住故。從此第二明無照相。
經。正住觀察而無照相。
解曰。無分別智正住現前照而無照。不住相故。從此第三結智明空。
經。行斯道者如虛空故。
解曰。行斯道者。謂諸菩薩依此證修。境智俱寂如虛空故。又以此文對不知亡相生正解者。為立量云。觀照般若為宗。有法定無照相為宗之法。法及有法和合為宗。無知無見等故。別三合一。以為因法。由如虛空。此是喻法。若爾對佛弟子宗有相符。小乘諸師因犯隨一。若有空者若無空者。喻犯有俱無俱不成。略有四過。若對外道宗有所別。能別不極成。同有隨一彼不許。此無知見等取彼無想。非此極成喻。對空論對無空論。有俱無俱二二不成。略有六過。有過之量豈能立破耶。此亦不然。為對大乘初心菩薩未解亡相生正解者。此無過量。小乘諸宗慧解狹劣。外道倒執。耳初不聞。寧以摩尼爾無目者。然此置中改經而字以為
【現代漢語翻譯】 現代漢語譯本：知者沒有分別的緣故，所以說『無見』，因為沒有推求；說『不行』，是因為智慧與真理冥合；說『不緣』，是因為沒有攀緣的相狀；說『不捨』，是因為不容易脫離；說『不受』，是因為沒有領納。這六種意義都屬於正智。另一種解釋是，沒有什麼不知道的，知卻如同無知；沒有什麼不見的，見卻如同無見；乃至第六種，沒有什麼不接受的，接受卻如同沒有接受。這后六種意義貫通真諦和俗諦。然後六句中，『行』指的是萬行，『緣』指的是理和事，『舍』指的是財施和法施，或者說是大舍，『受』指的是真諦和俗諦的不變和變。證悟真諦，通達俗諦，從而得到無住。從此第二部分說明沒有照相。
經文：安住于正觀，卻沒有照相。
解釋：沒有分別的智慧安住于正觀現前，照卻如同沒有照，因為不住于相。從此第三部分總結智慧，闡明空性。
經文：行此道的人，如同虛空一樣。
解釋：行此道的人，指的是諸位菩薩依此證悟和修行，境界和智慧都寂靜，如同虛空一樣。又用這段文字來針對那些不瞭解亡相而生起正確理解的人，建立論式說：觀照般若是宗，有法必定沒有照相是宗的法。法和有法和合作為宗。因為無知無見等等。別三合一，作為因法。猶如虛空，這是喻法。如果這樣，對於佛的弟子來說，宗有相符。小乘的各位法師，因犯隨一。如果有空性或者沒有空性，比喻犯了有俱和無俱，不能成立。略有四種過失。如果對外道來說，宗有所區別，能區別的並不極成。同樣有隨一，他們不承認這個，這個無知見等取他們的無想，不是這個極成的比喻。對於空論和無空論，有俱和無俱，兩種都不成立。略有六種過失。有這些過失的論式，怎麼能夠成立和破斥呢？也不是這樣。爲了針對大乘初心的菩薩，對於沒有理解亡相而生起正確理解的人，這個是沒有過失的論式。小乘各宗的智慧理解狹隘淺薄，外道顛倒執著，耳朵最初沒有聽聞。怎麼能用摩尼寶珠給沒有眼睛的人呢？然而這裡可以把經文中的字改為……
【English Translation】 English version: Because the wise have no discrimination, it is said 'no seeing,' because there is no seeking. It is said 'no practice' because wisdom merges with truth. It is said 'no clinging' because there is no appearance of clinging. It is said 'no abandoning' because it is not easy to escape. It is said 'no receiving' because there is no acceptance. These six meanings all belong to right wisdom. Another explanation is that there is nothing not known, yet knowing is like not knowing; there is nothing not seen, yet seeing is like not seeing; and so on to the sixth, there is nothing not received, yet receiving is like not receiving. These latter six meanings encompass both the true and the conventional. Then, in the latter six sentences, 'practice' refers to the myriad practices, 'clinging' refers to principle and phenomena, 'abandoning' refers to wealth and Dharma giving, or great giving, 'receiving' refers to the unchanging and changing aspects of the true and conventional. Realizing the true and understanding the conventional, one attains non-abiding. From this second part, it is explained that there is no perceiving of characteristics.
Sutra: Dwelling in right contemplation, yet without perceiving characteristics.
Explanation: Undiscriminating wisdom dwells in right contemplation, illuminating without illuminating, because it does not abide in characteristics. From this third part, wisdom is summarized, and emptiness is elucidated.
Sutra: Those who practice this path are like the void.
Explanation: Those who practice this path refer to the Bodhisattvas who rely on this to realize and cultivate, their realm and wisdom are both tranquil, like the void. Furthermore, this passage is used to establish a proposition for those who do not understand the cessation of characteristics but give rise to correct understanding: Contemplative Prajna (Prajna) is the thesis, the Dharma that something has a fixed absence of perceiving characteristics is the property of the thesis. The Dharma and the subject of the Dharma are combined as the thesis. Because of no knowing, no seeing, etc. Separating three and combining into one, this is taken as the causal Dharma. Like the void, this is the metaphorical Dharma. If so, for the disciples of the Buddha, the thesis is consistent. The various teachers of the Hinayana (Small Vehicle) commit one of the faults. If there is emptiness or if there is no emptiness, the analogy commits both existence and non-existence, and cannot be established. There are roughly four faults. If there is a distinction with external paths, the distinguishing factor is not fully established. Similarly, there is one of the faults, they do not acknowledge this, this no knowing, no seeing, etc. takes their no-thought, it is not this established metaphor. For the theory of emptiness and the theory of non-emptiness, both existence and non-existence, the two pairs are not established. There are roughly six faults. With these faults, how can the proposition be established and refuted? It is not so. For the initial Bodhisattvas of the Mahayana (Great Vehicle), for those who have not understood the cessation of characteristics but give rise to correct understanding, this is a proposition without faults. The wisdom and understanding of the various Hinayana schools are narrow and shallow, the external paths are inverted and attached, the ears have not heard it from the beginning. How can one give a Mani jewel to those without eyes? However, here one can change the words in the Sutra to...
定字。取文不次。性相求故。由此自上明忍境智一一文中有多比量。皆無過失。能生正解。樂者敘焉。又于菩薩境智之中。如次亦為苦集滅道。從此第二釋結難量。于中分二。初釋難量后結難量。釋難量中文復分三。且初第一標不可得。
經。法相如是有所得心無所得心皆不可得。
解曰。法相如是者前境智也。有所得心者取相之心也。無所得心者無分別智也。皆不可得者。前有得心妄故不得。后無得智真故不得。設非親證相似緣如亦不可得。即四句中初標次列后總結矣。從此第二釋非即離。
經。是以般若非即五蘊非離五蘊非即眾生非離眾生非即境界非離境界非即行解非離行解。
解曰。釋上四文體皆般若。由心迷悟解縛異也。是以般若者標可釋法。非即五蘊。幻妄有故。此非幻妄故即非也。非離五蘊者。實相平等體遍一切故非離也。此釋上云由諸法集幻化有也。非即眾生者。眾生妄倒。此非妄倒故即非也。非離可知。釋次眾生所作諸行也。非即境界者。前諸境界不了故妄。實相非妄故即非也。非離可知。釋次境界文也。非即行解者。行解即是觀照智也。若住于相故云非即。若無分別云非離也。釋觀照。故知斷證修是四別矣。從此第三總釋難量。
經。如是等相不可思量。
【現代漢語翻譯】 現代漢語譯本： 定字。選取文句不按順序。因為要尋求其性與相的對應關係。因此，從上面開始闡明忍境智，每一段文字中都有多種比量（anumāna，推論），但都沒有過失，能夠產生正確的理解。喜歡學習的人可以敘述它。又在菩薩的境智之中，依次也對應著苦、集、滅、道四諦（catvāri āryasatyāni，佛教的基本教義）。從這裡開始，第二部分解釋和總結難以衡量之處。其中分為兩部分：首先解釋難以衡量之處，然後總結難以衡量之處。在解釋難以衡量之處的部分，又分為三部分。首先是第一部分，標明不可得。
經文：法相（dharma-lakṣaṇa）本來就是這樣，有所得心（sākāra-citta）和無所得心（nirākāra-citta）都是不可得的。
解釋：『法相如是』指的是前面的境智（viṣaya-jñāna，對像和智慧）。『有所得心』指的是執取表相的心。『無所得心』指的是沒有分別的智慧（nirvikalpa-jñāna）。『皆不可得』是因為前面的有所得心是虛妄的，所以不可得；後面的無所得智是真實的，所以不可得。即使不是親自證悟，只是相似的因緣，也同樣不可得。這四句中，第一句是標明，第二句是列舉，最後一句是總結。
從這裡開始，第二部分解釋非即非離。
經文：因此，般若（prajñā，智慧）非即是五蘊（pañca-skandha，構成個體的五種要素），也非離五蘊；非即是眾生（sattva，有情），也非離眾生；非即是境界（viṣaya，感官對像），也非離境界；非即是行解（caryā-mokṣa，修行和理解），也非離行解。
解釋：解釋上面四段文字的本體都是般若，因為心的迷惑和覺悟，以及解脫和束縛的不同。『是以般若』是標明要解釋的法。『非即五蘊』是因為五蘊是虛幻不實的。般若不是虛幻不實的，所以說『非即』。『非離五蘊』是因為實相（tathatā，事物的真實本性）平等，其本體遍及一切，所以說『非離』。這解釋了上面所說的『由諸法集幻化有』。『非即眾生』是因為眾生是虛妄顛倒的，而般若不是虛妄顛倒的，所以說『非即』。『非離』可以類推得知。這解釋了前面所說的『眾生所作諸行』。『非即境界』是因為前面的各種境界沒有被瞭解，所以是虛妄的，而實相不是虛妄的，所以說『非即』。『非離』可以類推得知。這解釋了前面的『境界』。『非即行解』是因為行解就是觀照智（vipaśyanā-jñāna，內觀智慧）。如果執著于表相，所以說『非即』；如果沒有分別，所以說『非離』。這解釋了觀照。由此可知，斷、證、修是四種區別。
從這裡開始，第三部分總的解釋難以衡量。
經文：像這樣的種種相，是不可思量（acintya，無法想像）的。
【English Translation】 English version: Fixed characters. Selecting sentences out of order, because seeking the correspondence between their nature and characteristics. Therefore, starting from above, clarifying the forbearance-realm-wisdom, each passage contains multiple inferences (anumāna), but none are flawed, and can generate correct understanding. Those who enjoy learning can narrate it. Furthermore, within the realm-wisdom of Bodhisattvas, they also correspond to the Four Noble Truths (catvāri āryasatyāni) in order: suffering, accumulation, cessation, and path. From here, the second part explains and concludes the immeasurability. It is divided into two parts: first explaining the immeasurability, then concluding the immeasurability. In the part explaining the immeasurability, it is further divided into three parts. First is the first part, indicating the unobtainability.
Sutra: The characteristics of phenomena (dharma-lakṣaṇa) are inherently such, both the mind with attainment (sākāra-citta) and the mind without attainment (nirākāra-citta) are unobtainable.
Explanation: 'The characteristics of phenomena are inherently such' refers to the preceding realm-wisdom (viṣaya-jñāna). 'The mind with attainment' refers to the mind that grasps at appearances. 'The mind without attainment' refers to the wisdom without discrimination (nirvikalpa-jñāna). 'Both are unobtainable' because the preceding mind with attainment is illusory, therefore unobtainable; the subsequent wisdom without attainment is real, therefore unobtainable. Even if it is not personal realization, but only similar conditions, it is also unobtainable. In these four sentences, the first sentence indicates, the second sentence enumerates, and the last sentence concludes.
From here, the second part explains neither identity nor separation.
Sutra: Therefore, prajñā (wisdom) is neither identical to the five aggregates (pañca-skandha), nor separate from the five aggregates; neither identical to sentient beings (sattva), nor separate from sentient beings; neither identical to realms (viṣaya), nor separate from realms; neither identical to practice and understanding (caryā-mokṣa), nor separate from practice and understanding.
Explanation: Explaining that the essence of the above four passages is all prajñā, due to the differences in the mind's delusion and enlightenment, and the differences in liberation and bondage. 'Therefore, prajñā' indicates the dharma to be explained. 'Neither identical to the five aggregates' because the five aggregates are illusory and unreal. Prajñā is not illusory and unreal, therefore it is said 'neither identical'. 'Nor separate from the five aggregates' because the true nature (tathatā) is equal and its essence pervades everything, therefore it is said 'nor separate'. This explains the above saying 'arising from the collection of all dharmas, illusory transformation exists'. 'Neither identical to sentient beings' because sentient beings are illusory and inverted, while prajñā is not illusory and inverted, therefore it is said 'neither identical'. 'Nor separate' can be inferred. This explains the preceding saying 'the actions performed by sentient beings'. 'Neither identical to realms' because the preceding various realms have not been understood, therefore they are illusory, while the true nature is not illusory, therefore it is said 'neither identical'. 'Nor separate' can be inferred. This explains the preceding 'realms'. 'Neither identical to practice and understanding' because practice and understanding is contemplative wisdom (vipaśyanā-jñāna). If one clings to appearances, therefore it is said 'neither identical'; if there is no discrimination, therefore it is said 'nor separate'. This explains contemplation. From this, it can be known that severance, realization, and cultivation are four distinctions.
From here, the third part generally explains the immeasurability.
Sutra: Such characteristics are inconceivable (acintya).
解曰。如是上來諸佛菩薩忍之性相。不可思惟不可稱量能知其德過思量矣。從此第二明結難量。于中分三。且初第一結菩薩行。
經。是故一切菩薩摩訶薩所修諸行未至究竟而於中行。
解曰。此結標中諸菩薩行也。言是故者結上之詞。言一切者地前地上諸菩薩也從初發心至未成佛。皆于思中而修行矣。雖忍之性體無聖凡。依忍辯修故明菩薩也。從此第二結諸佛化。
經。一切諸佛知如幻化得無住相而於中化。
解曰。一切諸佛者。此結標中諸佛法身。知如幻化者。知所化生如幻不實。若非教被無脫幻縛。故起化也。得無住相者。一切凡夫樂住生死。二乘聖者樂住涅槃。諸佛世尊得無住道。大悲大智常所輔翼。由斯不住生死涅槃。身或異同恒利樂故。而於中化者。界趣聖賢忍所攝故。于中化故。從此第三結忍難量。
經。故十四忍不可思量。
解曰。結也。然據標中釋結別者。釋后結前文越次也。又復結中人亦越次。標據果因結依行化。是二別矣。從此第三贊忍德深。于中分三。一標利益廣。二喻說難量。三諸佛稱讚。且初第一標利益廣。
經。善男子汝今所說此功德藏有大利益一切眾生。
解曰。贊所說忍是功德藏。生聞思等廣利樂故。從此第二喻說難量。
【現代漢語翻譯】 現代漢語譯本：解釋：如上所述，諸佛菩薩的忍辱的體性和現象，是不可思議、不可稱量的，能夠了解它的功德已經超過了思量。接下來第二部分闡明結論，難以衡量。其中分為三部分。首先是第一部分，總結菩薩的修行。 經文：因此，一切菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）所修的各種行持，在未達到究竟圓滿之前，都在其中修行。 解釋：這裡總結並標明了菩薩的修行。『是故』是總結上文的用語。『一切』指的是地前和地上的一切菩薩，從最初發心到未成佛之前，都在思量中修行。雖然忍辱的體性沒有聖凡之分，但依據忍辱來辨別修行，所以闡明是菩薩的修行。接下來第二部分，總結諸佛的教化。 經文：一切諸佛了知一切如幻如化，證得無住之相，而於其中教化。 解釋：一切諸佛，這裡總結並標明了諸佛的法身。『知如幻化者』，了知所教化眾生如幻不實。如果不是佛陀的教化，眾生就無法脫離虛幻的束縛，所以諸佛發起教化。『得無住相者』，一切凡夫樂於安住于生死輪迴，二乘聖者樂於安住于涅槃寂靜。諸佛世尊證得無住之道，以大悲和大智常常輔佐，因此不住于生死，也不住于涅槃。身形或許不同，但恒常利益眾生，所以于其中教化。『而於中化者』，因為（所教化的）界、趣、聖賢都為忍辱所攝持，所以于其中教化。接下來第三部分，總結忍辱難以衡量。 經文：所以，這十四種忍辱是不可思量的。 解釋：這是總結。然而，依據標明的內容來解釋總結的差別，是因為解釋在後，總結在前，文句顛倒了順序。而且總結中的人也顛倒了順序。標明是依據果和因，總結是依據行和化，這是兩種差別。接下來第三部分，讚歎忍辱的功德深厚。其中分為三部分：一是標明利益廣大，二是比喻說明難以衡量，三是諸佛稱讚。首先是第一部分，標明利益廣大。 經文：善男子，你現在所說的這個功德藏，對一切眾生有大利益。 解釋：讚歎所說的忍辱是功德的寶藏，因為它能生出聽聞、思惟等，從而廣泛地利益眾生。接下來第二部分，用比喻說明難以衡量。
【English Translation】 English version: Explanation: As mentioned above, the nature and characteristics of forbearance (忍, ren) of all Buddhas and Bodhisattvas are inconceivable and immeasurable; to understand its virtues is already beyond comprehension. Next, the second part clarifies the conclusion that it is difficult to measure. It is divided into three parts. First is the first part, summarizing the practice of Bodhisattvas. Sutra: Therefore, all the practices cultivated by all Bodhisattva-Mahāsattvas (偉大的菩薩, great Bodhisattvas), before reaching ultimate perfection, are practiced within it. Explanation: This summarizes and marks the practices of Bodhisattvas. 'Therefore' is a term to summarize the above. 'All' refers to all Bodhisattvas before the stages and on the stages, from the initial aspiration to enlightenment to before becoming a Buddha, all practice within contemplation. Although the nature of forbearance has no distinction between the holy and the mundane, it is based on forbearance to distinguish practice, so it clarifies that it is the practice of Bodhisattvas. Next, the second part summarizes the transformation of all Buddhas. Sutra: All Buddhas know that everything is like illusion and transformation, attain the state of non-abiding, and transform within it. Explanation: 'All Buddhas,' here summarizes and marks the Dharmakaya (法身, Dharma body) of all Buddhas. 'Knowing like illusion and transformation' means knowing that the beings being transformed are like illusion and unreal. If it were not for the teachings of the Buddha, beings would not be able to escape the bonds of illusion, so the Buddhas initiate transformation. 'Attaining the state of non-abiding' means that all ordinary beings are happy to abide in the cycle of birth and death, and the Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers) are happy to abide in Nirvana (涅槃, extinction). The World Honored Buddhas attain the path of non-abiding, and are often assisted by great compassion and great wisdom, so they do not abide in birth and death, nor do they abide in Nirvana. The forms may be different, but they constantly benefit beings, so they transform within it. 'Transforming within it' is because the realms, destinies, sages, and worthies (being transformed) are all encompassed by forbearance, so they transform within it. Next, the third part summarizes that forbearance is difficult to measure. Sutra: Therefore, these fourteen kinds of forbearance are immeasurable. Explanation: This is the conclusion. However, according to the marked content to explain the difference in the conclusion, it is because the explanation is after, the conclusion is before, and the sentences are in reverse order. Moreover, the people in the conclusion are also in reverse order. Marking is based on cause and effect, and the conclusion is based on practice and transformation, these are two differences. Next, the third part praises the profound virtues of forbearance. It is divided into three parts: first, marking the vast benefits; second, using metaphors to explain that it is difficult to measure; and third, the Buddhas praise. First is the first part, marking the vast benefits. Sutra: Good man, this treasure of merit that you are now speaking of has great benefits for all beings. Explanation: Praising that the forbearance being spoken of is a treasure of merit, because it can generate hearing, thinking, and so on, thereby widely benefiting beings. Next, the second part uses metaphors to explain that it is difficult to measure.
經。假使無量恒河沙數十地菩薩說是功德百千億分如海一滴。
解曰。明德廣也。假使無量恒河沙數者明其多也。十地菩薩者明其勝也。菩薩之中十地最勝。說是功德者忍功德也。百千億分等者舉喻以明。謂忍德圓量同法界猶如大海。十地贊說于百千億分中其如一滴耳。若爾波斯所證極唯十地。何故十地贊乃劣耶。答波斯說忍與佛說同。贊忍功德亦同前說。如一滴矣。從此第三諸佛稱讚。
經。三世諸佛如實能知一切賢聖悉皆稱讚是故我今略述所說少分功德。
解曰。此十四忍所有功德。三世諸佛如實能知。一切菩薩若賢若聖依忍修行悉皆稱讚。是故等者。若佛具說者恐生犯亂。故佛略述少分功德。從此第四諸佛同修。于中分三。初諸佛同修后明起凈信。初同修中文分為二。初三世同修后明必修習。初文復三。且初第一過現同修。
經。善男子此十四忍十方世界過去現在一切菩薩之所修行。
解曰。明此忍門菩薩同修。從此第二明佛顯示。
經。一切諸佛之所顯示。
解曰。明同說也。從此第三合明未來。
經。未來諸佛菩薩摩訶薩亦復如是。
解曰。例過現也。從此第二明必修習。于中分三。且初第一明必修習。
經。若佛菩薩不由此門得一切
【現代漢語翻譯】 現代漢語譯本： 經：假使有無量恒河沙數那麼多世界的菩薩，來說這功德，也只能說出如大海中的一滴水那麼多。
解：說明功德廣大。『假使無量恒河沙數』，說明其多；『十地菩薩』，說明其殊勝。菩薩之中，十地菩薩最為殊勝。『說是功德』，指忍辱的功德。『百千億分等』，是舉例說明，意思是忍辱的功德圓滿廣大，如同法界一樣，猶如大海。十地菩薩讚歎所說的，在百千億分中，也只像一滴水而已。如果這樣，波斯（此處指譯者或論主）所證悟的最高境界也只是十地，為什麼十地菩薩的讚歎如此微不足道呢？回答是：波斯所說的忍辱與佛所說的相同，讚歎忍辱的功德也與前面所說相同，就像一滴水一樣。從此以下是第三部分，諸佛稱讚。
經：三世諸佛如實地了知，一切賢聖都稱讚，因此我現在略微敘述所說的少分功德。
解：這十四忍所具有的功德，三世諸佛如實地了知，一切菩薩，無論是賢是聖，依忍辱修行，都稱讚。『是故等者』，如果佛完全說出，恐怕會產生冒犯和擾亂，所以佛略微敘述少分的功德。從此以下是第四部分，諸佛共同修習。其中分為三部分。首先是諸佛共同修習，然後說明生起清凈的信心。在共同修習中又分為兩部分。首先是三世諸佛共同修習，然後說明必須修習。在三世諸佛共同修習中又分為三部分。首先是過去和現在諸佛共同修習。
經：善男子，這十四忍，十方世界過去和現在的一切菩薩都在修行。
解：說明這個忍辱法門，菩薩們共同修習。從此以下是第二部分，佛顯示。
經：一切諸佛所顯示。
解：說明共同宣說。從此以下是第三部分，合起來說明未來。
經：未來諸佛菩薩摩訶薩也同樣如此。
解：以過去和現在為例。從此以下是第二部分，說明必須修習。其中分為三部分。首先是說明必須修習。
經：如果佛或菩薩不通過這個法門，就不能獲得一切。
【English Translation】 English version: Sutra: Suppose countless Bodhisattvas from worlds as numerous as the sands of the Ganges River were to speak of this merit, they could only describe it as a drop in the ocean.
Explanation: This illustrates the vastness of the merit. 'Suppose countless as the sands of the Ganges River' indicates its abundance; 'Ten-Ground Bodhisattvas' indicates its supremacy. Among Bodhisattvas, those of the Ten Grounds are the most supreme. 'Speak of this merit' refers to the merit of forbearance (忍辱, renru). 'Hundreds of thousands of millions of parts, etc.' is an analogy to illustrate that the complete measure of forbearance is as vast as the Dharma Realm, like a great ocean. The praise spoken by the Ten-Ground Bodhisattvas is only like a drop in hundreds of thousands of millions of parts. If that's the case, and the highest attainment of Poshi (波斯, Bosi) (referring to the translator or commentator) is only the Ten Grounds, why is the praise of the Ten-Ground Bodhisattvas so insignificant? The answer is: The forbearance spoken of by Poshi is the same as that spoken of by the Buddha, and the praise of the merit of forbearance is also the same as previously stated, like a drop. From here onwards is the third part, the Buddhas' praise.
Sutra: The Buddhas of the three times truly know, and all the worthy and holy ones praise it. Therefore, I now briefly describe a small portion of the merit.
Explanation: The merit possessed by these Fourteen Forbearances is truly known by the Buddhas of the three times. All Bodhisattvas, whether worthy or holy, cultivate according to forbearance and praise it. 'Therefore, etc.' If the Buddha were to fully describe it, it might cause offense and disturbance, so the Buddha briefly describes a small portion of the merit. From here onwards is the fourth part, the Buddhas cultivate together. It is divided into three parts. First, the Buddhas cultivate together, then it explains the arising of pure faith. The joint cultivation is divided into two parts. First, the Buddhas of the three times cultivate together, then it explains the necessity of cultivation. The joint cultivation of the Buddhas of the three times is divided into three parts. First, the Buddhas of the past and present cultivate together.
Sutra: Good man, these Fourteen Forbearances are cultivated by all Bodhisattvas in the past and present in the ten directions.
Explanation: This explains that the Bodhisattvas jointly cultivate this Dharma gate of forbearance. From here onwards is the second part, the Buddha reveals.
Sutra: Revealed by all the Buddhas.
Explanation: This explains the joint proclamation. From here onwards is the third part, combining to explain the future.
Sutra: The future Buddhas, Bodhisattvas, and Mahasattvas will also be the same.
Explanation: Taking the past and present as examples. From here onwards is the second part, explaining the necessity of cultivation. It is divided into three parts. First, it explains the necessity of cultivation.
Sutra: If a Buddha or Bodhisattva does not attain everything through this gate...
智者無有是處。
解曰。言不由者由謂因由所以之義。若佛菩薩不因於忍不入是門得成佛果一切智者。無有是處。從此第二徴之所以。
經。何以故。
解曰。何以不修忍者不成佛也。從此第三釋無所由。
經。諸佛菩薩無異路故。
解曰。諸佛菩薩不依忍門次第修證。更無異路得成佛故。從此第二明起凈信。于中分二。且初第一明信超劫。
經若人聞此住忍行忍迴向忍歡喜忍離垢忍發光忍焰慧忍難勝忍現前忍遠行忍不動忍善慧忍法雲忍正覺忍能起一念清凈信者是人超過百劫千劫無量無邊恒河沙劫一切苦難不生惡趣。
解曰。生死長劫無由聞名。若有得聞不生疑謗深生凈信。乃至極少一念凈信者。是人即超百千等者。即超沙劫諸苦八難不生惡趣。何況多時受持讀誦起聞思修。而不越哉。從此第二明得菩提。
經。不久當得阿耨多羅三藐三菩提。
解曰。由前凈信豈唯越苦。亦乃不久當得菩提。從此第三大眾修行。于中分三。且初第一標聞法人。
經。是時十億同名虛空藏菩薩摩訶薩與無量無數諸來大眾歡喜踴躍。
解曰。聞忍之時。同名菩薩與諸大眾即序品中所列大眾。悉皆歡躍。從此第二明見諸佛。
經。承佛威神普見十方恒沙諸佛各
【現代漢語翻譯】 現代漢語譯本：智者沒有這樣的情況。
解釋：『言不由者』中的『由』指的是因由、所以的意思。如果佛菩薩不通過修習忍辱，不進入這個法門，就能成就佛果，成為一切智者，那是沒有這樣的情況的。這是第二點，徵詢不通過忍辱的原因。
經文：為什麼呢？
解釋：為什麼不修習忍辱就不能成佛呢？這是第三點，解釋沒有其他途徑。
經文：因為諸佛菩薩沒有其他不同的道路。
解釋：諸佛菩薩如果不依靠忍辱之門，次第修習證悟，就沒有其他不同的道路可以成就佛果。這是第二部分，闡明生起清凈的信心。其中分為兩部分。首先是第一部分，闡明信心超越劫數。
經文：如果有人聽聞此忍辱，安住于忍辱，實行忍辱，迴向忍辱，歡喜忍辱，遠離垢染忍辱，發光忍辱，焰慧忍辱，難勝忍辱，現前忍辱，遠行忍辱，不動忍辱，善慧忍辱，法雲忍辱，正覺忍辱，能夠生起一念清凈的信心，這個人就超過百劫、千劫、無量無邊恒河沙劫的一切苦難，不生於惡趣。
解釋：生死長劫中沒有機會聽聞忍辱之名。如果有人能夠聽聞，不生起疑惑誹謗，而是深深地生起清凈的信心，乃至極少的一念清凈的信心，這個人就能夠超越百劫、千劫，乃至沙劫的各種苦難，不生於八難和惡趣。更何況長時間地受持讀誦，發起聽聞、思維、修習，難道不能超越嗎？這是第二部分，闡明獲得菩提。
經文：不久將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
解釋：由於之前的清凈信心，豈止是超越苦難，而且不久將證得菩提。這是第三部分，大眾修行。其中分為三部分。首先是第一部分，標明聽聞佛法的人。
經文：這時，十億同名虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva-Mahasattva，虛空藏大菩薩）與無量無數前來的大眾歡喜踴躍。
解釋：聽聞忍辱法門的時候，同名的菩薩們與諸位大眾，也就是序品中所列的大眾，都歡喜踴躍。這是第二部分，闡明見到諸佛。
經文：承蒙佛的威神力，普遍見到十方恒河沙數的諸佛。
【English Translation】 English version: The wise do not have such a situation.
Explanation: 'By' in 'not by' refers to the cause and reason. If Buddhas and Bodhisattvas do not cultivate forbearance, do not enter this Dharma gate, and can achieve Buddhahood and become all-knowing, there is no such situation. This is the second point, inquiring about the reason for not going through forbearance.
Sutra: Why?
Explanation: Why can't one become a Buddha without cultivating forbearance? This is the third point, explaining that there is no other way.
Sutra: Because there is no different path for all Buddhas and Bodhisattvas.
Explanation: If Buddhas and Bodhisattvas do not rely on the gate of forbearance, cultivate and realize in sequence, there is no other different path to achieve Buddhahood. This is the second part, clarifying the arising of pure faith. It is divided into two parts. First is the first part, clarifying that faith transcends kalpas.
Sutra: If a person hears this forbearance, abides in forbearance, practices forbearance, dedicates forbearance, rejoices in forbearance, is free from defilement forbearance, emits light forbearance, flame wisdom forbearance, difficult to overcome forbearance, present forbearance, far-reaching forbearance, immovable forbearance, good wisdom forbearance, Dharma cloud forbearance, perfect enlightenment forbearance, and can generate a single thought of pure faith, this person transcends hundreds of kalpas, thousands of kalpas, immeasurable and boundless Ganges sand kalpas of all suffering, and is not born in evil realms.
Explanation: There is no opportunity to hear the name of forbearance in the long kalpas of birth and death. If someone can hear it, does not give rise to doubt and slander, but deeply gives rise to pure faith, even a very small thought of pure faith, this person can transcend hundreds of kalpas, thousands of kalpas, and even sand kalpas of various sufferings, and is not born in the eight difficulties and evil realms. Moreover, how can one not transcend by upholding, reciting, initiating hearing, thinking, and cultivating for a long time? This is the second part, clarifying the attainment of Bodhi.
Sutra: Soon they will attain Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).
Explanation: Due to the previous pure faith, it is not only transcending suffering, but also soon attaining Bodhi. This is the third part, the practice of the assembly. It is divided into three parts. First is the first part, marking the people who hear the Dharma.
Sutra: At this time, ten billion Bodhisattva-Mahasattvas (great beings) named Akasagarbha (space treasury) and immeasurable and countless coming assemblies rejoiced and leaped for joy.
Explanation: When hearing the Dharma gate of forbearance, the Bodhisattvas of the same name and the various assemblies, that is, the assemblies listed in the introduction chapter, all rejoiced and leaped for joy. This is the second part, clarifying seeing all the Buddhas.
Sutra: Receiving the majestic spiritual power of the Buddha, they universally saw the Buddhas of the ten directions as numerous as the sands of the Ganges.
于道場說十四忍如我世尊所說無異。
解曰。以聞法故承佛威神。即見十方恒沙佛也。各于道場等者。謂一切佛各居本土道場海會說十四忍。如今世尊所說無異。表能說同表所說同。以法威力得聞見同。如華嚴經。法慧菩薩說十住。功德林菩薩說十行。金剛幢菩薩說十回向。金剛藏菩薩說十地。一一會終莊嚴道場。後後轉勝。阿僧祇數寶幢幡蓋種種嚴飾。令彼時眾普見十方同名菩薩同說修行。今者此經世尊自說。故見十方恒河沙數諸佛會海皆同說也。從此第三如說修行。
經。各各歡喜如說修行般若波羅蜜多。
解曰。歡喜修行如文易了。從此第三答觀察問。于中分三。一總標前問。二別相對治。三結正觀察。標前問中文分為三。且初第一總標前問。
經。爾時世尊告波斯匿王汝先問云復以何相而住觀察。
解曰。牒前問也。初明五忍自利行增。次說十王利他行勝。若自他利俱令觀察。總此顯示。觀謂照慧察謂審諦。觀照審諦故云觀察。從此第二明住平等。
經。菩薩摩訶薩應如是觀以幻化身而見幻化正住平等無有彼我。
解曰。應如是觀者標示觀行。以幻化身者觀自如幻。而見幻化者觀他如幻。正住平等者。無分別智正住現前無自他相即平等也。無有彼我者。達有如幻
【現代漢語翻譯】 于道場說十四忍（Shi Shi Ren，十四種忍辱）如我世尊（Shi Zun，釋迦牟尼佛的尊稱）所說無異。
解曰：因為聽聞佛法，承受佛的威神之力，就能見到十方（Shi Fang，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）如恒河沙數（Heng He Sha Shu，形容數量極多）的佛。『各于道場等』，是指一切佛都各自安住在本土的道場海會，宣說十四忍，與現在世尊所說的沒有差別。這表明能說者相同，所說內容也相同。憑藉佛法的威力，才能聽聞和見到這些相同之處，如同《華嚴經》（Hua Yan Jing）所說。法慧菩薩（Fa Hui Pu Sa）宣說十住（Shi Zhu），功德林菩薩（Gong De Lin Pu Sa）宣說十行（Shi Xing），金剛幢菩薩（Jin Gang Chuang Pu Sa）宣說十回向（Shi Hui Xiang），金剛藏菩薩（Jin Gang Zang Pu Sa）宣說十地（Shi Di）。每一次法會結束，都莊嚴道場，而且一次比一次更加殊勝，用阿僧祇（A Seng Qi，佛教中的一個極大數字單位）數的寶幢、幡蓋等種種裝飾，讓當時的聽眾普遍見到十方同名的菩薩，共同宣說修行。現在這部經是世尊親自宣說，所以能見到十方恒河沙數諸佛的法會海眾，都同樣在宣說這些內容。從此第三部分是如所說修行。
經：各各歡喜如說修行般若波羅蜜多（Bo Re Bo Luo Mi Duo，通過智慧到達彼岸）。
解曰：歡喜修行，如文字所說，容易理解。從此第三部分是回答觀察之問，其中分為三部分：一、總標前問；二、別相對治；三、結正觀察。總標前問中又分為三部分，首先是第一部分，總標前問。
經：爾時，世尊告訴波斯匿王（Bo Si Ni Wang）：『你先前問我，又以何種相而安住觀察？』
解曰：這是重述前面的問題。首先闡明五忍（Wu Ren）的自利行增，其次說明十王（Shi Wang）的利他行勝，如果自利和他利都令其觀察，總括起來顯示。觀，是指照慧；察，是指審諦。觀照審諦，所以稱為觀察。從此第二部分是闡明安住平等。
經：菩薩摩訶薩（Pu Sa Mo He Sa，偉大的菩薩）應當這樣觀察：以幻化的身體而見到幻化的（一切），安住于平等，沒有彼此之分。
解曰：『應如是觀』，是標示觀行。『以幻化身』，是觀察自身如幻。『而見幻化』，是觀察他人如幻。『正住平等』，是指無分別智（Wu Fen Bie Zhi）正住現前，沒有自他之相，就是平等。『無有彼我』，是通達有如幻。
【English Translation】 Modern Chinese Translation: At the Bodhimanda (Daochang, place of enlightenment), the Fourteen Forbearances (Shi Shi Ren, fourteen kinds of forbearance) are preached, which are no different from what our World Honored One (Shi Zun, a respectful title for Shakyamuni Buddha) has said.
Explanation: Because of hearing the Dharma and receiving the majestic power of the Buddha, one can see the Buddhas in the ten directions (Shi Fang, the ten directions: east, west, south, north, southeast, southwest, northeast, northwest, up, and down) as numerous as the sands of the Ganges River (Heng He Sha Shu, an idiom describing an extremely large number). 'Each at their Bodhimanda, etc.' means that all Buddhas reside in their native Bodhimanda sea assemblies, preaching the Fourteen Forbearances, which are no different from what the World Honored One is saying now. This indicates that the speaker is the same, and the content spoken is the same. By the power of the Dharma, one can hear and see these similarities, as stated in the Avatamsaka Sutra (Hua Yan Jing). Bodhisattva Dharmamati (Fa Hui Pu Sa) preaches the Ten Abodes (Shi Zhu), Bodhisattva Guṇavanālambana (Gong De Lin Pu Sa) preaches the Ten Practices (Shi Xing), Bodhisattva Vajradhvaja (Jin Gang Chuang Pu Sa) preaches the Ten Dedications (Shi Hui Xiang), and Bodhisattva Vajragarbha (Jin Gang Zang Pu Sa) preaches the Ten Grounds (Shi Di). Each time the Dharma assembly concludes, the Bodhimanda is adorned, and it becomes more and more magnificent, decorated with Asamkhya (A Seng Qi, an extremely large number in Buddhism) of jeweled banners, canopies, and various ornaments, allowing the audience at that time to universally see Bodhisattvas with the same names in the ten directions, jointly preaching cultivation. Now, this Sutra is personally preached by the World Honored One, so one can see the Dharma assembly sea of Buddhas as numerous as the sands of the Ganges River in the ten directions, all preaching the same content. From here, the third part is cultivating as spoken.
Sutra: Each rejoices and cultivates as spoken, Prajñāpāramitā (Bo Re Bo Luo Mi Duo, reaching the other shore through wisdom).
Explanation: Rejoicing in cultivation is easy to understand as the text says. From here, the third part is answering the question of observation, which is divided into three parts: 1. Generally stating the previous question; 2. Differentiating and treating relatively; 3. Concluding and correcting the observation. Generally stating the previous question is further divided into three parts, and first is the first part, generally stating the previous question.
Sutra: At that time, the World Honored One told King Prasenajit (Bo Si Ni Wang): 'You asked me earlier, with what characteristics should one abide and observe?'
Explanation: This is restating the previous question. First, it clarifies the increase of self-benefiting practice of the Five Forbearances (Wu Ren), and then it explains the superiority of the other-benefiting practice of the Ten Kings (Shi Wang). If both self-benefit and other-benefit are made to be observed, it is displayed in summary. Observation refers to illuminating wisdom; scrutiny refers to careful examination. Illuminating wisdom and carefully examining are why it is called observation. From here, the second part is clarifying abiding in equality.
Sutra: Bodhisattva-Mahāsattvas (Pu Sa Mo He Sa, great Bodhisattvas) should observe in this way: with an illusory body, seeing the illusory (everything), abiding in equality, without the distinction of self and other.
Explanation: 'Should observe in this way' indicates the practice of observation. 'With an illusory body' is observing oneself as illusory. 'Seeing the illusory' is observing others as illusory. 'Abiding in equality' refers to non-discriminating wisdom (Wu Fen Bie Zhi) rightly abiding in the present, without the appearance of self and other, which is equality. 'Without the distinction of self and other' is understanding existence as illusory. English version:
。所修二利長時無間則彼我亡故。從此第三結示修行。
經。如是觀察化利眾生。
解曰。應如是觀行化利故。從此第二別相對治。于中分二。初別觀諸假。后結示正觀。初別觀中文分為七。一明法假。二明受假。三明名假。四相續假。五相待假。六緣成假。七因成假。初明法假于中分三。一明心法。二明色法。三總結對治。明心法中文分為二。初別明二依。后明為心廣。初文復二。且初第一明迷悟依。
經。然諸有情于久遠劫初剎那識異於木石。
解曰。然諸有情者。等覺已前一切聖凡皆通攝也。于久遠劫者。時無始故但言久遠也。初剎那識異於木石者。此有二義。有說。初識隨於何趣續生位中最初剎那第八識也。識有緣慮。異於木石無緣慮故。有說。初識如四卷楞伽第一云。諸識有三種相。謂轉相業相真相。言真相者海東法師云。本覺真心不藉妄緣名自真相。業轉如次也。又起信論說業轉現。大同楞伽名有少別。海東解云。言業相者。根本無明起靜令動動為業識。極微細故。言轉相者。是能見相依前業相轉成能緣。雖有能緣而未能顯所緣境故。言現相者。即境界相依前轉相能現境故。故楞伽云。譬如明鏡持諸色像。現識所現亦復如是。又經下云。頓分別知自心現身及身安立受用境界如次
【現代漢語翻譯】 現代漢語譯本。如果所修的自利利他長時間沒有間斷，那麼彼和我就都不存在了。因此，第三部分總結並展示修行。
經文：像這樣觀察並化度利益眾生。
解釋：應該像這樣觀行並化度利益眾生。因此，第二部分分別相對治。其中分為兩部分。首先分別觀察諸假，然後總結並展示正觀。首先分別觀察中又分為七部分：一、明法假（Dharma-asatya，法的虛假性），二、明受假（Vedana-asatya，感受的虛假性），三、明名假（Nama-asatya，名稱的虛假性），四、相續假（Santana-asatya，相續的虛假性），五、相待假（Apeksha-asatya，相對的虛假性），六、緣成假（Pratyaya-hetu-asatya，因緣和合的虛假性），七、因成假（Hetu-hetu-asatya，因生的虛假性）。首先說明法假，其中分為三部分：一、明心法（Citta-dharma，心法），二、明色法（Rupa-dharma，色法），三、總結對治。說明心法中又分為兩部分：首先分別說明二依，然後說明為心廣。第一部分又分為兩部分：首先說明迷悟依。
經文：然而，諸有情（Sattva，眾生）在久遠劫（Kalpa，時間單位）的最初剎那（Kshana，極短的時間單位），其識（Vijnana，意識）不同於木頭和石頭。
解釋：然而，諸有情，指的是等覺（Samantabhadra，普賢菩薩的果位）之前的一切聖人和凡人都包括在內。于久遠劫，因為時間沒有開始，所以只說是久遠。初剎那識異於木石，這裡有兩種解釋。一種說法是，最初的識隨著在任何趣（Gati，輪迴的道）的續生位中最初的剎那的第八識（Alaya-vijnana，阿賴耶識）。識有緣慮（Alambana，所緣），不同於木頭和石頭沒有緣慮。另一種說法是，最初的識如四卷《楞伽經》（Lankavatara Sutra）第一卷所說，諸識有三種相，即轉相（Pravrtti-laksana，轉變相）、業相（Karma-laksana，業相）和真相（Satya-laksana，真如相）。說到真相，海東法師說，本覺真心不憑藉虛妄的因緣，名為自真相。業相和轉相依次是。又《起信論》（Awakening of Faith in the Mahayana）說業相、轉相、現相，與《楞伽經》大同小異。海東解釋說，說到業相，根本無明（Avidya，無明）生起靜止，使之動，動即為業識，極其微細。說到轉相，是能見相，依靠前面的業相轉成能緣，雖然有能緣，但未能顯現所緣境。說到現相，即境界相，依靠前面的轉相能現境。所以《楞伽經》說，譬如明鏡持諸色像，現識所現也是這樣。又經文下面說，頓然分別知道自己心中顯現的身以及身所安立的受用境界，依次是。
【English Translation】 English version. If the self-benefit and other-benefit that are cultivated are long-lasting and without interruption, then the 'other' and 'self' cease to exist. Therefore, the third section concludes and demonstrates the practice.
Sutra: Thus observe and transform to benefit sentient beings (Sattva).
Explanation: One should observe and transform in this way to benefit sentient beings. Therefore, the second section separately applies antidotes. Within this, it is divided into two parts. First, separately observe the various falsities (Asatya), then conclude and demonstrate the correct view. First, the separate observation is further divided into seven parts: 1. Clarifying the falsity of Dharma (Dharma-asatya), 2. Clarifying the falsity of Feeling (Vedana-asatya), 3. Clarifying the falsity of Name (Nama-asatya), 4. Clarifying the falsity of Continuity (Santana-asatya), 5. Clarifying the falsity of Relativity (Apeksha-asatya), 6. Clarifying the falsity of Conditioned Arising (Pratyaya-hetu-asatya), 7. Clarifying the falsity of Causation (Hetu-hetu-asatya). First, explaining the falsity of Dharma, which is divided into three parts: 1. Clarifying the Mind-Dharma (Citta-dharma), 2. Clarifying the Form-Dharma (Rupa-dharma), 3. Concluding the antidotes. Explaining the Mind-Dharma is further divided into two parts: First, separately explain the two supports, then explain the vastness of the mind. The first part is again divided into two parts: First, explain the support of delusion and enlightenment.
Sutra: However, sentient beings (Sattva) in the initial moment (Kshana) of beginningless eons (Kalpa), their consciousness (Vijnana) is different from wood and stone.
Explanation: 'However, sentient beings' refers to all sages and ordinary beings before the attainment of Complete Enlightenment (Samantabhadra). 'In beginningless eons' because time has no beginning, it is only said to be long-lasting. 'The initial moment of consciousness is different from wood and stone,' there are two explanations for this. One explanation is that the initial consciousness follows the eighth consciousness (Alaya-vijnana) in the very first moment of rebirth in any realm (Gati). Consciousness has object-awareness (Alambana), which is different from wood and stone, which have no object-awareness. Another explanation is that the initial consciousness, as stated in the first volume of the four-volume Lankavatara Sutra, the various consciousnesses have three aspects, namely the transforming aspect (Pravrtti-laksana), the karma aspect (Karma-laksana), and the true aspect (Satya-laksana). Speaking of the true aspect, Master Haedong said that the original enlightened true mind does not rely on false conditions and is called the self-true aspect. The karma aspect and transforming aspect are in order. Furthermore, the Awakening of Faith in the Mahayana speaks of the karma aspect, transforming aspect, and manifesting aspect, which are largely the same as the Lankavatara Sutra with minor differences. Haedong explains that, speaking of the karma aspect, fundamental ignorance (Avidya) arises from stillness, causing it to move, and movement is the karma consciousness, which is extremely subtle. Speaking of the transforming aspect, it is the aspect of being able to see, relying on the preceding karma aspect to transform into the able-to-apprehend, although there is the able-to-apprehend, it has not yet manifested the apprehended object. Speaking of the manifesting aspect, it is the aspect of the realm, relying on the preceding transforming aspect to manifest the realm. Therefore, the Lankavatara Sutra says, 'For example, a bright mirror holds various images, the manifested consciousness also manifests in this way.' Furthermore, the sutra below says, 'Suddenly and distinctly knowing the body manifested in one's own mind and the realm of enjoyment established by the body, in order.'
。即是根身外器。色等五境以一切時任運現故。此是三細即本識故。若爾經初識言為目。何者依何熏習為因緣生。答最初業識即為初識。依生起門為次第故。又遠劫來時無初始。過未無體。熏習唯心妄念為初。違真起故。又熏習者楞伽經云。不思議熏不思議變是現識因。海東解云。根本無明熏彼本覺名不思議熏。本覺隨動說為熏也。又彼本覺體雖不變。由隨緣故故說為變。若熏若變心言路絕名不思議現識因者據粗顯說。然其理實是業識因。又因緣者。海東法師解楞伽經。流注雖等辯因緣者。本覺為因無明為緣而起業識。異木石有同前解故。從此第二明染凈依。
經。生得染凈各自能為無量無數染凈識本。
解曰。生得染凈者與身俱生。生便得故。此亦無始所生得也。染有二種。有覆不善。凈有二種。無記及善。俱生得故。言各自者。從染生染從凈生凈。如同類因引等流果為各自也。能為無量無數者。一則長劫時無量數。二則所生染凈二種無量數也。染凈識本者。由前生得引后自類。前為后本名識本也。諸識別者此有二義。有說。第八唯凈無記。趣生本故。第七亦恒有覆善故。前六間斷俱通三性。唯第六識染凈皆增。修斷事中最為勝故。雖互熏習為因故生。此俱本來本有種起。各從自種生染凈識。為后本故
【現代漢語翻譯】 現代漢語譯本：即是根身（指構成身體的各種元素）外器（指外部世界）。色等五境（指視覺、聽覺、嗅覺、味覺、觸覺五種感官對像）在任何時候都自然顯現，這是三細（指極微細的念頭）即本識（根本意識）的緣故。如果這樣，經文最初所說的『識』以什麼為目標？什麼依靠什麼熏習作為生起的因緣？回答是，最初的業識（由行為產生的意識）就是最初的識，因為它是按照生起的次第而來的。而且，從遙遠的過去到現在，時間沒有初始，過去和未來沒有實體，只有心的妄念熏習才是最初的，因為它違背了真如本性而生起。關於熏習，楞伽經說：『不可思議的熏習產生不可思議的變化，這是現識（當下顯現的意識）的因。』海東的解釋是：『根本無明（對事物真相的無知）熏習本覺（本有的覺悟），這叫做不可思議的熏習。』本覺隨著因緣而動，所以說是熏習。而且，本覺的本體雖然不變，但由於隨順因緣的緣故，所以說是變化。無論是熏習還是變化，都超出了語言的描述，所以說『不可思議的現識因』是就粗顯的層面來說的。然而，其真正的道理是業識的因。關於因緣，海東法師解釋楞伽經說：『雖然流注相同，但要區分因緣，本覺是因，無明是緣，從而生起業識。』這與木石不同，與之前的解釋相同。從此，第二部分闡明染凈的所依。 經文：生來就具有的染污和清凈各自能夠成為無量無數染污和清凈識的根本。 解釋：生來就具有的染污和清凈，是與身體一同出生的，出生時就獲得的。這也是無始以來就生得的。染污有兩種：有覆不善（遮蓋真如本性的不善）。清凈有兩種：無記（非善非惡）和善。都是與生俱來的。『各自』的意思是，從染污產生染污，從清凈產生清凈，如同同類因引生等流果一樣。『能為無量無數』，一是說時間長久，沒有數量的限制；二是說所產生的染污和清凈兩種都是沒有數量限制的。『染凈識本』，由先前的生得引生後來的同類，先前的是後來的根本，所以叫做識本。各種識別，這裡有兩種解釋。有人說，第八識（阿賴耶識）只有清凈無記，是趣向出生的根本。第七識（末那識）也總是具有有覆的善。前六識（眼識、耳識、鼻識、舌識、身識、意識）是間斷的，都通於三種性質（善、惡、無記）。只有第六識（意識）的染污和清凈都增長，在修斷的過程中最為重要。雖然互相熏習作為因緣而生，但這些都是本來就有的本有種子生起，各自從自己的種子產生染污和清凈的識，作為後來的根本。
【English Translation】 English version: That is, the root body (referring to the various elements that make up the body) and external objects (referring to the external world). The five sense objects such as form (visual objects), etc., appear naturally at all times, and this is because of the three subtle aspects (referring to extremely subtle thoughts), which are the fundamental consciousness (本識). If so, what does the initial 'consciousness' mentioned in the sutra aim at? What relies on what kind of conditioning as the cause and condition for arising? The answer is that the initial karma consciousness (業識, consciousness arising from actions) is the initial consciousness, because it arises according to the order of arising. Moreover, from the distant past to the present, time has no beginning, and the past and future have no substance. Only the conditioning of the mind's deluded thoughts is the initial one, because it arises in opposition to the true nature. Regarding conditioning, the Laṅkāvatāra Sūtra says: 'Inconceivable conditioning produces inconceivable changes, and this is the cause of the present consciousness (現識).' The interpretation of Haedong is: 'Fundamental ignorance (無明, ignorance of the true nature of things) conditions the original enlightenment (本覺, inherent enlightenment), and this is called inconceivable conditioning.' The original enlightenment moves with conditions, so it is said to be conditioning. Moreover, although the essence of the original enlightenment does not change, it is said to be change because it follows conditions. Whether it is conditioning or change, it is beyond the description of language, so the 'inconceivable cause of present consciousness' is said to be in terms of the coarse and obvious. However, the true principle is the cause of karma consciousness. Regarding cause and condition, Dharma Master Haedong explains the Laṅkāvatāra Sūtra: 'Although the flow is the same, one must distinguish between cause and condition. Original enlightenment is the cause, and ignorance is the condition, thereby giving rise to karma consciousness.' This is different from wood and stone, and is the same as the previous explanation. From this, the second part elucidates the basis of defilement and purity. Sutra: The innate defilement and purity can each become the root of immeasurable and countless defiled and pure consciousnesses. Explanation: Innate defilement and purity are born with the body and are acquired at birth. This is also acquired from beginningless time. There are two types of defilement: obscured unwholesomeness (有覆不善, unwholesomeness that obscures the true nature). There are two types of purity: neutral (無記, neither good nor evil) and wholesome. Both are innate. 'Each' means that defilement arises from defilement, and purity arises from purity, just as a cause of the same kind gives rise to an effect of equal flow. 'Can become immeasurable and countless' means, firstly, that time is long and there is no limit to the number; secondly, that both the defilement and purity produced are unlimited in number. 'Root of defiled and pure consciousness' means that the previous innate leads to the subsequent of the same kind, and the previous is the root of the subsequent, so it is called the root of consciousness. Regarding the various discriminations, there are two explanations here. Some say that the eighth consciousness (Ālaya-vijñāna, 阿賴耶識) only has pure neutrality and is the root of tending towards birth. The seventh consciousness (Manas-vijñāna, 末那識) also always has obscured wholesomeness. The first six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are intermittent and all connect to the three natures (wholesome, unwholesome, and neutral). Only the sixth consciousness (mind-consciousness, 意識) increases in both defilement and purity, and is the most important in the process of cultivation and cessation. Although they arise through mutual conditioning as cause and condition, these are all originally existing seeds that arise, and each produces defiled and pure consciousness from its own seeds, serving as the root for the subsequent.
。有說。業識謂無明力不覺心動故。依于動心而起轉識能見相。故依于能見而起現識。所謂能現一切境界故。依于現識而起智識。分別染凈起我法。故依于智識起相續識。住持過去善惡之業。令不失故成熟現未苦樂等報。無差違故。前之三細雖無明起。由不相應凈無記故。后二染凈劣勝雖殊。從前而生。業為本故。有差別者業從本覺起。本覺為業本。業生余染凈。業為染凈本故。以業相為染凈本。若爾識有幾種。如何熏習為因緣生。答楞伽經云。大慧略說有三種識。廣說有八相。三謂真識現識及分別事識。海東解云。真謂本覺。現謂第八。餘七俱名分別事識。雖第七識不緣外塵。緣第八故名分別事。若對前師不須問答也。又熏習者。依楞伽經。現識及分別事識展轉因故。第八種識為因生七。前七能熏復重生八。無始時來展轉因故。又因緣者自種為因。現識所現諸境為緣。能合染凈諸識生故。若謂般若無八識者。經無遮來故引成文。釋染凈言。乃得盡理。不爾。初識為目何者。然于增一已說賴耶。引此釋經。幸詳察矣。從此第二明色心廣。于中分二。一標陳初后二明色心廣。且初第一標陳初后。
經。從初剎那不可說劫乃至金剛終一剎那。
解曰。前據生起從細至粗。此舉始終明中多故。從初剎那者即前初
【現代漢語翻譯】 現代漢語譯本：有人說，業識（karma-consciousness）是指由於無明（ignorance）的力量，不覺知本心的動搖。因此，依賴於動搖的心而生起轉識（transforming consciousness），能夠見到外在的現象。所以，依賴於能見的轉識而生起現識（manifestation consciousness），也就是能夠顯現一切境界。依賴於現識而生起智識（discriminating consciousness），分別染污和清凈，產生我執和法執。因此，依賴於智識而生起相續識（continuing consciousness），保持過去善惡的業力，使其不消失，從而成熟顯現未來苦樂等果報，沒有差錯違背。前面的三種細微識，雖然由無明而起，但由於不相應于染污，是清凈無記的。後面的兩種識，染污和清凈、低劣和殊勝雖然不同，但都是從前面而生，以業為根本。之所以有差別，是因為業從本覺（original enlightenment）而起，本覺是業的根本，業產生其餘的染污和清凈，業是染污和清凈的根本。所以說，以業相（karma-image）作為染污和清凈的根本。如果這樣說，那麼識有幾種？如何以熏習作為因緣而生起？回答是，《楞伽經》（Laṅkāvatāra Sūtra）中說：『大慧（Mahāmati），簡略地說有三種識，詳細地說有八種相。』三種是指真識（true consciousness），現識和分別事識（discriminating consciousness）。海東的解釋說：『真識是指本覺，現識是指第八識（ālaya-vijñāna），其餘七種都稱為分別事識。』雖然第七識（manas-vijñāna）不緣外在的塵境，但緣第八識，所以稱為分別事識。如果對於前面的說法沒有疑問，就不需要問答了。又，熏習是指，依據《楞伽經》，現識和分別事識相互為因。第八種識作為因生起前七種識，前七種識能夠熏習又重新生起第八識，從無始以來相互為因。又，因緣是指，自身的種子作為因，現識所顯現的各種境界作為緣，能夠合和染污和清凈的各種識而生起。如果說般若（prajñā）沒有八識，那麼經典沒有遮止，所以引用來成就文義，解釋染污和清凈的言語，才能完全窮盡道理。否則，最初的識作為目標是什麼呢？然而在《增一阿含經》（Ekottara Āgama）中已經說了阿賴耶識（ālaya-vijñāna），引用這個來解釋經典，希望詳細考察。從此第二部分說明色心（rūpa-citta）的廣大，其中分為兩部分：一是標明陳述初后，二是說明色心的廣大。先看第一部分，標明陳述初后。 經文：『從最初剎那不可說劫（asaṃkhyeya-kalpa）乃至金剛（vajra）終一剎那。』 解釋說：前面根據生起，從細微到粗大。這裡舉出始終，說明中間的眾多。從最初剎那，就是前面最初的...
【English Translation】 English version: Some say that karma-consciousness refers to the agitation of the mind unnoticed due to the power of ignorance. Therefore, relying on the agitated mind, transforming consciousness arises, which can see external phenomena. So, relying on the seeing transforming consciousness, manifestation consciousness arises, which is able to manifest all realms. Relying on manifestation consciousness, discriminating consciousness arises, distinguishing between defilement and purity, giving rise to ego-attachment and dharma-attachment. Therefore, relying on discriminating consciousness, continuing consciousness arises, maintaining the past karmic forces of good and evil, ensuring they are not lost, thereby maturing and manifesting future rewards of suffering and happiness, without error or contradiction. The first three subtle consciousnesses, although arising from ignorance, are pure and neutral because they do not correspond to defilement. The latter two consciousnesses, although differing in defilement and purity, inferiority and superiority, arise from the former, with karma as their root. The reason for the difference is that karma arises from original enlightenment, original enlightenment being the root of karma. Karma produces the remaining defilements and purities, karma being the root of defilement and purity. Therefore, it is said that the karma-image is the root of defilement and purity. If so, how many kinds of consciousness are there? How does conditioning serve as the cause and condition for their arising? The answer is, the Laṅkāvatāra Sūtra says: 『Mahāmati, briefly speaking, there are three kinds of consciousness; in detail, there are eight aspects.』 The three refer to true consciousness, manifestation consciousness, and discriminating consciousness. The interpretation from Haedong says: 『True consciousness refers to original enlightenment, manifestation consciousness refers to the eighth consciousness (ālaya-vijñāna), and the remaining seven are all called discriminating consciousness.』 Although the seventh consciousness (manas-vijñāna) does not grasp external objects, it grasps the eighth consciousness, so it is called discriminating consciousness. If there are no questions about the previous statements, there is no need for questions and answers. Furthermore, conditioning refers to, according to the Laṅkāvatāra Sūtra, manifestation consciousness and discriminating consciousness being mutual causes. The eighth consciousness serves as the cause for the arising of the first seven consciousnesses, and the first seven consciousnesses can condition and re-arise the eighth consciousness, being mutual causes from beginningless time. Moreover, cause and condition refer to, one's own seed as the cause, and the various realms manifested by manifestation consciousness as the condition, which can combine the various defiled and pure consciousnesses to arise. If it is said that prajñā does not have the eight consciousnesses, then the scriptures do not prohibit it, so it is cited to complete the meaning of the text, and only by explaining the words of defilement and purity can the principle be fully exhausted. Otherwise, what is the initial consciousness as the goal? However, in the Ekottara Āgama, the ālaya-vijñāna has already been mentioned, and this is cited to explain the scriptures, hoping for detailed examination. From this second part, the vastness of rūpa-citta is explained, which is divided into two parts: first, marking and stating the beginning and end; second, explaining the vastness of rūpa-citta. First, let's look at the first part, marking and stating the beginning and end. The Sutra says: 『From the initial moment of inexpressible kalpas (asaṃkhyeya-kalpa) up to the final moment of the vajra (vajra).』 The explanation says: The previous section was based on arising, from subtle to coarse. This section cites the beginning and end to explain the multitude in between. From the initial moment, that is, the initial...
也。不可說劫者。生死長遠不可說其塵沙算數。故經但云不可說也。乃至金剛者。菩薩后定明其終也。雖二乘人至無學位。亦起此定。彼未究竟略不明故。終一剎那者。等覺菩薩依金剛定無間道時為最後也。於此中間有幾生滅者。如楞伽云。大慧諸識有二種生住滅。非思量所知。謂流注生住滅相生住滅。海東解云。言流注者唯目第八。三相微隱種現不斷名為流注。由無明緣初起業識故說為生。相續長劫故名為住。至金剛定等覺一念斷本無明名流注滅。相生住滅者。謂餘七識心境粗顯故名為相。雖七緣八。望六為細。具有四惑。亦云。粗故依彼現識自種諸境緣和生七說為相生。長劫熏習名為相住。從末向本漸伏及斷至七地滿名為相滅。依前生滅立迷悟依。依後生滅立染凈依。后短前長是二別矣。然今此文即前生滅相生住滅在其中矣。從此第二明色心廣。于中分三。且初第一從心生心。
經。有不可說不可說識。
解曰。不可說識者此有二義。有說。本識從初結生一期壽命乃至最後剎那滅識於二中間剎那不住。識之生滅不可說也。舉其邊者。如有頂地及無間中。從初至後有不可說。況于長劫豈可說業乎。有說。業識從初起后。至末斷前。然于中間無始生滅造業受果。于界趣生從心生心。染凈諸識剎那相續皆不
【現代漢語翻譯】 現代漢語譯本： 也。『不可說劫』是指生死輪迴漫長，無法用塵沙的數量來計算。所以經文中只說『不可說』。乃至金剛（Vajra，金剛喻定，一種堅固不壞的禪定）者，是指菩薩在最後禪定中證悟究竟。雖然二乘人（聲聞乘和緣覺乘）達到無學位（不再需要修行的果位）時，也會進入這種禪定，但他們並未究竟證悟，所以經中略而不提。『終一剎那』是指等覺菩薩（接近佛果的菩薩）在依金剛定進入無間道（證悟的直接道路）時，達到最後的狀態。於此中間有幾生滅者，如《楞伽經》（Laṅkāvatāra Sūtra）所說：『大慧（Mahāmati，人名），諸識有二種生住滅，非思量所知。謂流注生住滅，相生住滅。』海東的解釋是：『流注』僅指第八識（阿賴耶識，Ālaya-vijñāna，藏識）。三相（生、住、滅）微細隱沒，種子（業力）顯現不斷，稱為流注。由於無明（Avidyā，無知）的緣故，最初生起業識（Karma-vijñāna，造業的意識），所以說是『生』。相續經歷漫長劫數，所以稱為『住』。直到金剛定等覺時，一念斷除根本無明，名為流注滅。『相生住滅』是指其餘七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）的心境粗顯，所以稱為『相』。雖然七識緣於八識，但相對於前六識來說，已經很微細了。具有四惑（見惑、思惑、塵沙惑、無明惑），也可以說是粗顯的。依于現識（顯現的意識）和自種（自身的種子），以及諸境緣的和合，生起七識，所以說是『相生』。經歷漫長劫數的熏習，稱為『相住』。從末端向本源逐漸降伏和斷除，直到七地圓滿，名為『相滅』。依於前一種生滅（流注生滅）建立迷悟的依據，依於後一種生滅（相生住滅）建立染凈的依據。後者短，前者長，這是二者的區別。然而，現在這段文字就是指前一種生滅中的相生住滅。從此第二部分闡明色心（Rūpa-citta，物質和精神）的廣泛性，其中分為三部分。首先是第一部分，從心生心。 經：有不可說不可說識。 解曰：『不可說識』有兩種含義。一種說法是，本識（根本的意識）從最初結生（受孕）的一期壽命，乃至最後剎那滅識，在這二者中間，剎那不住。識的生滅是不可說的。舉其邊際來說，如有頂地（色界最高的禪定境界）以及無間地獄（最痛苦的地獄），從最初到最後有不可說的生滅，何況是漫長的劫數，怎麼可以說得清呢？另一種說法是，業識從最初生起之後，直到最後斷滅之前，在中間無始以來不斷生滅，造業受果。在界趣（輪迴的界別和趣向）中，從心生心，染凈諸識剎那相續，都是不...
【English Translation】 English version: Also. 'Inexpressible kalpas' refers to the length of saṃsāra (cycle of birth and death), which cannot be calculated by the number of dust particles. Therefore, the sutra only says 'inexpressible'. 'Even Vajra (Vajra, diamond-like samādhi, a firm and indestructible meditation)' refers to the Bodhisattva's ultimate enlightenment in the final samādhi. Although those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also enter this samādhi when they reach the state of no-more-learning (the state where no further practice is needed), they have not attained ultimate enlightenment, so the sutra omits it. 'The final kṣaṇa (instant)' refers to the state when the Bodhisattva of Equal Enlightenment (a Bodhisattva close to Buddhahood) enters the uninterrupted path (the direct path to enlightenment) based on the Vajra samādhi. Regarding how many births and deaths occur in between, as the Laṅkāvatāra Sūtra says: 'Mahāmati (name of a person), the vijñānas (consciousnesses) have two kinds of arising, abiding, and ceasing, which cannot be known by thought. They are the arising, abiding, and ceasing of the flowing stream, and the arising, abiding, and ceasing of the appearance.' The interpretation of Haitong is: 'The flowing stream' refers only to the eighth consciousness (Ālaya-vijñāna, storehouse consciousness). The three characteristics (arising, abiding, and ceasing) are subtle and hidden, and the seeds (karmic forces) manifest continuously, which is called the flowing stream. Due to ignorance (Avidyā), the karma-vijñāna (karma consciousness) initially arises, so it is said to be 'arising'. Continuing through long kalpas, it is called 'abiding'. Until the moment of Equal Enlightenment in Vajra samādhi, when the fundamental ignorance is cut off in one thought, it is called the cessation of the flowing stream. 'The arising, abiding, and ceasing of the appearance' refers to the mind and environment of the other seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness) being coarse and manifest, so it is called 'appearance'. Although the seven consciousnesses are conditioned by the eighth consciousness, they are already very subtle compared to the first six consciousnesses. Possessing the four confusions (delusions of views, delusions of thought, delusions like dust and sand, and delusions of ignorance), they can also be said to be coarse and manifest. Relying on the manifest consciousness and one's own seeds, and the combination of various environmental conditions, the seven consciousnesses arise, so it is said to be 'arising of the appearance'. Being perfumed by long kalpas, it is called 'abiding of the appearance'. Gradually subduing and cutting off from the end to the origin, until the seventh bhūmi (stage of a Bodhisattva) is perfected, it is called 'ceasing of the appearance'. Based on the former arising and ceasing (arising and ceasing of the flowing stream), the basis for delusion and enlightenment is established. Based on the latter arising and ceasing (arising and ceasing of the appearance), the basis for defilement and purity is established. The latter is short, and the former is long, which is the difference between the two. However, this passage now refers to the arising, abiding, and ceasing of the appearance within the former arising and ceasing. From this second part, the extensiveness of rūpa-citta (matter and mind) is explained, which is divided into three parts. First is the first part, from mind arising from mind. Sutra: There are inexpressible inexpressible consciousnesses. Explanation: 'Inexpressible consciousnesses' has two meanings. One explanation is that the fundamental consciousness (the root consciousness), from the initial moment of conception in one's life, until the final moment of the cessation of consciousness, does not remain still for even a kṣaṇa (instant) in between. The arising and ceasing of consciousness is inexpressible. To give an extreme example, in the Realm of Neither Perception nor Non-Perception (the highest meditative state in the Realm of Form) and in the Avīci Hell (the most painful hell), there are inexpressible arising and ceasing from beginning to end, let alone in long kalpas, how can it be clearly described? Another explanation is that the karma consciousness, from the initial arising, until the final cessation, constantly arises and ceases from beginningless time, creating karma and receiving its consequences. In the realms and destinies (the realms and directions of saṃsāra), from mind arising from mind, the defiled and pure consciousnesses continue in kṣaṇa after kṣaṇa, all are un...
可說故。經重云不可說矣。從此第二從心生色。
經。生諸有情色心二法。
解曰。生諸有情色心二法者。唯起信論。從轉相后而起現相。現境方有色塵。即轉識后而生色也。此亦不然。現識現境因前六熏。豈以現境便從心起。鏡中之像從鏡生邪。如依唯識。三類境中且如性境。于相分中熏色之時。種因心熏現從識起。從心生色。有何過耶。此亦不然。緣慮質礙一各別故。能熏持種皆自類生。豈以熏持體即是色。此亦不然。熏持由心故說心生。若不生何名唯識。況楞伽第三云。謂津潤妄想大種生內外水界。湛能妄想大種生內外火界。飄動妄想大種生內外風界。斷截色妄想大種生內外地界。彼經既云妄想種生。說心生色。斯有何過。若礙慮異。定別有體。云何修斷得無漏耶。又佛菩薩毛容巨海。芥納須彌。色若定礙。何不礙彼但對妄情說礙慮異。得自在者實無異矣。是心之相從心而生。聖教云理之為定量。從此第三色心蘊義。
經。色名色蘊心名四蘊皆積聚性隱覆真實。
解曰。五蘊之中初一色蘊后四心蘊。皆積聚性者明蘊義也。隱覆真實者明障真也。清凈法界其體湛然。由蘊隱覆不顯現故。從此第二別明色法。于中分四。且初第一明色生色。
經。大王此一色法生無量色。
解
【現代漢語翻譯】 現代漢語譯本：可以這樣說。但經文中鄭重地說不可說。從此開始，第二部分講述從心而生色法。
經文：產生諸有（一切存在）和心兩種法。
解釋：關於產生諸有和心兩種法，《起信論》認為，從轉相之後才產生現相，有了現境才有了色塵，也就是轉識之後才產生色法。這種說法不對。現識和現境是由於前六識的熏習而產生的，怎麼能說現境是從心而起的呢？難道鏡中的影像就是從鏡子中產生的嗎？如果按照《唯識》的觀點，在三類境中，比如自性境，在相分中熏習色法的時候，種子的因由心熏習而顯現，從識中產生，那麼說從心生色，有什麼不對呢？這種說法也不對。因為緣慮和質礙各有不同。能熏和持種都是從各自的類別中產生。難道因為熏習和持種的本體就是色法嗎？這種說法也不對。熏習和持種是由心產生的，所以才說是心生。如果不從心生，怎麼能稱為唯識呢？況且《楞伽經》第三卷說：『所謂津潤的妄想大種產生內外水界，湛能的妄想大種產生內外火界，飄動的妄想大種產生內外風界，斷截色的妄想大種產生內外地界。』那部經既然說是妄想種生，那麼說心生色，又有什麼不對呢？如果質礙和緣慮不同，一定有不同的本體，那麼如何通過修行斷除而證得無漏呢？而且佛菩薩的毛孔能容納巨海，芥子能容納須彌山。如果色法一定是質礙的，為什麼不能阻礙他們呢？只是針對妄情才說質礙和緣慮不同。得到自在的人實際上是沒有差別的。這些色法的相是從心而生的。聖教說，道理是衡量事物的標準。從此開始，第三部分講述色蘊和心蘊的意義。
經文：色法稱為色蘊，心法稱為四蘊，都是積聚的性質，能夠隱蔽真實的本性。
解釋：在五蘊之中，第一個是色蘊，後面四個是心蘊。都具有積聚的性質，這是說明蘊的含義。能夠隱蔽真實的本性，這是說明蘊能夠障礙真如。清凈法界的本體是湛然不動的，由於五蘊的隱蔽，所以不能顯現。從此開始，第二部分分別說明色法，其中分為四個方面。首先是第一方面，說明色生色。
經文：大王，這一個色法能夠產生無量的色法。
【English Translation】 English version: It can be said so. But the sutra solemnly says it cannot be said. From here, the second part talks about the arising of form from the mind.
Sutra: Produces the two dharmas of all existence (bhava) and mind.
Explanation: Regarding the production of the two dharmas of all existence and mind, the Awakening of Faith (起信論) believes that the appearance arises after the transformation phase, and only with the appearance of the objective realm does the dust of form arise, that is, form arises after the transformation of consciousness. This statement is incorrect. The present consciousness and the present objective realm arise from the熏習 (xunxi, perfuming) of the previous six consciousnesses. How can it be said that the present objective realm arises from the mind? Does the image in the mirror arise from the mirror? If according to the Vijnaptimatrata (唯識) view, in the three types of realms, such as the self-nature realm, when perfuming form in the aspect of characteristics, the seed's cause is manifested by the mind's perfuming, arising from consciousness. Then, what is wrong with saying that form arises from the mind? This statement is also incorrect. Because the objects of thought and material obstruction are different. The ability to perfume and hold seeds all arises from their own categories. Is it because the substance of perfuming and holding seeds is form? This statement is also incorrect. Perfuming and holding seeds are produced by the mind, so it is said that they are produced by the mind. If they are not produced by the mind, how can it be called Vijnaptimatrata? Moreover, the third volume of the Lankavatara Sutra (楞伽經) says: 'The delusion of moisture produces the inner and outer water realms, the delusion of stillness produces the inner and outer fire realms, the delusion of movement produces the inner and outer wind realms, and the delusion of cutting off form produces the inner and outer earth realms.' Since that sutra says that the seeds of delusion arise, what is wrong with saying that form arises from the mind? If material obstruction and objects of thought are different, there must be different substances. Then, how can one attain non-outflow through cultivation and cessation? Moreover, the pores of Buddhas and Bodhisattvas can contain vast oceans, and mustard seeds can contain Mount Sumeru. If form is definitely materially obstructive, why can't it obstruct them? It is only in response to delusional feelings that it is said that material obstruction and objects of thought are different. Those who attain freedom are actually not different. These characteristics of form arise from the mind. The sacred teachings say that reason is the standard for measuring things. From here, the third part talks about the meaning of the form aggregate and the mind aggregates.
Sutra: Form is called the form aggregate (rupa-skandha), and mind is called the four aggregates (vedana, samjna, samskara, vijnana-skandha), all of which are of the nature of accumulation, concealing the true reality.
Explanation: Among the five aggregates (skandhas), the first is the form aggregate, and the last four are the mind aggregates. All have the nature of accumulation, which explains the meaning of aggregates. Being able to conceal the true reality explains that aggregates can obstruct true thusness. The substance of the pure dharma realm is still and unmoving. Because of the concealment of the aggregates, it cannot be manifested. From here, the second part separately explains form, which is divided into four aspects. First is the first aspect, explaining the arising of form from form.
Sutra: Great King, this one form can produce limitless forms.
曰。此總明也。所言色者質礙為性。從一色蘊無始時來於諸界趣備受眾身。自類相生生無量故。從此第二明所造色。
經。眼得為色耳得為聲鼻得為香舌得為味身得為觸。
解曰。舉根取塵不明根也。五塵自類名數多大。大小乘教如常釋矣。從此第三明能造大。
經。堅持名地津潤名水暖性名火輕動名風。
解曰。于觸塵中有四大觸堅持等者。堅濕暖動別其體也。地水火風列四名也。持攝熟長辨業用也。文有具聞。義類應知。望前所造為緣。多少如常分別。從此第四明五色根。
經。生五識處名五色根。
解曰。然五色根凈色為體。根之形量．取境離合．界地有無．並前伏斷。如常分別。從此第三總結對治。
經。如是展轉一色一心生不可說無量色心皆如幻故。
解曰。如是展轉者。謂無始來依一色心生不可說無量色心。此明多者令生厭患若不治遣永劫輪迴皆如幻故者。令觀色心如幻不實離諸過患即對治也。從此第二明觀受假。于中分三。一總標受假。二明受行相。三顯示對治。且初第一總標受假。
經。善男子有情之受依世俗立。
解曰。言有情者簡彼非情五蘊。受者總名受蘊。若別明者。有別領納故云之受。體即心所。遍行中受。法假五蘊。受假
【現代漢語翻譯】 現代漢語譯本： 說：這總括地說明了色蘊。所說的『色』，以具有質礙性為特徵。從一色蘊無始以來，在各個界和趣中承受眾多的身體。由於同類之間相互產生，所以產生了無量之多。 從這裡開始，第二部分說明所造之色。 經：眼根能夠得到色塵，耳根能夠得到聲塵，鼻根能夠得到香塵，舌根能夠得到味塵，身根能夠得到觸塵。 解說：這裡舉出根是爲了說明塵，而不是爲了說明根本身。五塵各自的種類和數量非常多。大小乘的教義中對此有通常的解釋。從這裡開始，第三部分說明能造之大。 經：『堅持』名為地（Dì，地大），『津潤』名為水（Shuǐ，水大），『暖性』名為火（Huǒ，火大），『輕動』名為風（Fēng，風大）。 解說：在觸塵中，有四大觸，即堅持等。堅、濕、暖、動，分別代表它們的體性。地、水、火、風，列出這四種名稱。『持』、『攝』、『熟』、『長』，辨別它們的業用。經文中有詳細的說明，義理和類別應該瞭解。相對於前面所說的所造之色，作為因緣，多少的分別如常一樣。從這裡開始，第四部分說明五色根。 經：產生五識之處，名為五色根。 解說：五色根以凈色為體。根的形狀和大小、取境的離合、界地有無，以及之前的伏斷，都如常一樣分別。從這裡開始，第三部分總結對治。 經：像這樣輾轉相生，一色一心產生不可說無量的色心，都如幻象一樣。 解說：像這樣輾轉相生，是指從無始以來，依靠一色一心，產生不可說無量的色心。這裡說明數量眾多，是爲了讓人產生厭惡和憂患，如果不加以對治遣除，就會永劫輪迴。『都如幻象一樣』，是爲了讓人觀察色心如幻不實，遠離各種過患，這就是對治。從這裡開始，第二部分說明觀察受蘊是虛假的。其中分為三部分：一、總標受蘊是虛假的；二、說明受蘊的行相；三、顯示對治。首先是第一部分，總標受蘊是虛假的。 經：善男子，有情眾生的感受，是依世俗而建立的。 解說：所說的『有情』，是爲了區別于無情的五蘊。『受』是受蘊的總稱。如果分別說明，則因為有分別領納的作用，所以稱為『之受』。其體性就是心所，是遍行中的受。法是虛假的，五蘊是虛假的，受也是虛假的。
【English Translation】 English version: It is said: This is a general explanation of the Skandha of Form (色蘊, Sèyùn). What is referred to as 'Form' (色, Sè) is characterized by its tangible and obstructive nature. From the beginningless time of a single Skandha of Form, it has been subject to numerous bodies in various realms and destinies. Because similar forms generate each other, they produce an immeasurable amount. From here, the second part explains the Form that is produced. Sutra: The eye obtains Form (色, Sè), the ear obtains Sound (聲, Shēng), the nose obtains Smell (香, Xiāng), the tongue obtains Taste (味, Wèi), and the body obtains Touch (觸, Chù). Explanation: The mention of the root is to explain the object, not to explain the root itself. The types and quantities of the five objects are vast. The teachings of both the Mahayana and Hinayana traditions provide common explanations for this. From here, the third part explains the Great Elements that can produce. Sutra: 'Adherence' is called Earth (地, Dì), 'Moisture' is called Water (水, Shuǐ), 'Warmth' is called Fire (火, Huǒ), and 'Motion' is called Wind (風, Fēng). Explanation: Within the object of Touch, there are the four great touches, such as adherence. Solidity, wetness, warmth, and motion distinguish their nature. Earth, Water, Fire, and Wind are the four names listed. 'Holding,' 'Gathering,' 'Ripening,' and 'Growing' differentiate their functions. The text contains detailed explanations, and the meanings and categories should be understood. Relative to the previously mentioned Form that is produced, as conditions, the distinctions in quantity are as usual. From here, the fourth part explains the five sense organs of Form. Sutra: The place where the five consciousnesses arise is called the five sense organs of Form. Explanation: The five sense organs of Form have pure Form as their substance. The shape and size of the organs, the separation and union of grasping objects, the existence or non-existence of realms and grounds, and the previous subduing and severing, are all distinguished as usual. From here, the third part summarizes the antidotes. Sutra: In this way, through mutual generation, one Form and one Mind produce unspeakable and immeasurable Forms and Minds, all of which are like illusions. Explanation: 'In this way, through mutual generation' refers to the fact that from beginningless time, relying on one Form and one Mind, unspeakable and immeasurable Forms and Minds are produced. This explains the vast quantity, to cause one to generate aversion and worry. If they are not treated and dispelled, one will be trapped in endless cycles of rebirth. 'All of which are like illusions' is to cause one to observe Form and Mind as illusory and unreal, and to be free from all faults, which is the antidote. From here, the second part explains the observation that the Feeling Skandha is false. It is divided into three parts: 1. A general statement that the Feeling Skandha is false; 2. An explanation of the characteristics of the Feeling Skandha; 3. A display of the antidotes. First is the first part, a general statement that the Feeling Skandha is false. Sutra: Good man, the feelings of sentient beings are established based on conventional reality. Explanation: The term 'sentient beings' is to distinguish them from the non-sentient five Skandhas. 'Feeling' is the general name for the Feeling Skandha. If explained separately, it is called 'of Feeling' because it has the function of separate reception. Its substance is mental factors, which are feelings among the pervasive mental factors. The Dharma is false, the five Skandhas are false, and Feeling is also false.
受蘊。前總后別是二別矣。依世俗立者。世俗兩字如次當釋。明不實故從此第二明受行相。于中分二。且初第一明受作業。
經。若有若無但生有情妄想憶念作業受果皆名世諦。
解曰。若有若無者受所領也。領對現前色心之法故云若有。緣實我法過未無法。不對現前及無體法故云若無。境雖萬殊此並攝故。但生有情妄想憶念者。明受妄倒也。領納有無順違俱境。起三性等種種妄想種種憶念。隨所應故。雖想與念體非是受。因受由受相應所領也。作果受果者。福及非福不動等業故云作業。能感順生順后及不定報故云受果。雖業與果體是思議。由所領故名為受也。皆名世諦者明不實故。從此第二明受所依。
經。三界六趣一切有情婆羅門剎帝利毗舍首陀。
解曰。言三界者受所依處。言六趣者受所生趣。一切有情者能起受者。婆羅門等者明受妄分別也。婆羅門者此云靜志。剎帝利者此王種也。言毗舍者順古譯也。新云吠舍。此為商也。言首陀者亦順古譯。新云戍達羅。此為農也。受於四姓領解勝劣令別作業。皆名為受。從此第三顯妄對治。
經。我人知見色法心法如夢所見。
解曰。我人知見者受妄倒也。色法心法者受所依也。受依色心起。我法倒領解種種虛妄法故。如夢所見者
【現代漢語翻譯】 現代漢語譯本 受蘊（Vedanā-skandha，感受之集合）。先前總括地說明，現在分別地說明，這是兩種不同的分別方式。依據世俗的觀點來建立，『世俗』這兩個字接下來會解釋。因為不真實，所以從這裡開始第二部分說明感受的行相，其中分為兩部分。首先，第一部分說明感受的作業。 經文：若有若無，但凡產生有情（Sattvas，眾生）的妄想、憶念、作業、受果，都名為世諦（Saṃvṛti-satya，世俗諦）。 解釋：『若有若無』是指感受所領納的境界。領納當下現前的色法和心法，所以說是『若有』。緣于實我法、過去未來法，不對當下現前以及沒有實體的法，所以說是『若無』。境界雖然千差萬別，但都被包含在內。『但生有情妄想憶念』，說明感受的虛妄顛倒。領納有和無、順和違的各種境界，產生三性（善、惡、無記）等種種妄想、種種憶念，隨其所應。雖然想和唸的本體不是感受，但因為感受、由於感受、與感受相應而領納。『作業受果』，是指福業以及非福業、不動業等，所以說是『作業』。能夠感得順生受報、順后受報以及不定受報，所以說是『受果』。雖然業和果的本體是思，但由於感受所領納，所以名為受。『都名為世諦』，說明其不真實。從這裡開始第二部分說明感受所依。 經文：三界（Trailokya，欲界、色界、無色界）、六趣（Gati，地獄、餓鬼、畜生、阿修羅、人、天）一切有情（Sattvas，眾生），婆羅門（Brāhmaṇa，祭司階層）、剎帝利（Kṣatriya，武士階層）、毗舍（Vaiśya，商人階層）、首陀（Śūdra，農民階層）。 解釋：『三界』是指感受所依的處所。『六趣』是指感受所生的趣向。『一切有情』是指能夠生起感受者。『婆羅門等』說明感受的虛妄分別。『婆羅門』，這裡翻譯為『靜志』。『剎帝利』，是指王族。『毗舍』，是順從古譯。新譯為『吠舍』，指的是商人。『首陀』，也是順從古譯。新譯為『戍達羅』，指的是農民。感受對於四種姓領解勝劣，令其分別作業，都名為受。從這裡開始第三部分顯示對治虛妄。 經文：我人知見，色法心法，如夢所見。 解釋：『我人知見』是感受的虛妄顛倒。『色法心法』是感受所依。感受依於色心而生起，以我法顛倒領解種種虛妄法，所以說『如夢所見』。
【English Translation】 English version Vedanā-skandha (Aggregate of Feeling). Previously explained in general, now explained separately, these are two different ways of distinguishing. Established according to worldly views, the two words 'worldly' will be explained next. Because it is unreal, from here the second part explains the characteristics of feeling, which is divided into two parts. First, the first part explains the function of feeling. Sutra: Whether existent or non-existent, but all that arises from sentient beings' (Sattvas) deluded thoughts, recollections, actions, and experiencing of consequences are all called Saṃvṛti-satya (Conventional Truth). Explanation: 'Whether existent or non-existent' refers to the realm that feeling apprehends. Apprehending the present color and mind dharmas, therefore it is said to be 'existent'. Conditioned by the real self-dharma, past and future dharmas, not facing the present and non-substantial dharmas, therefore it is said to be 'non-existent'. Although the realms are vastly different, they are all included within. 'But arising from sentient beings' deluded thoughts and recollections' explains the false inversion of feeling. Apprehending the various realms of existence and non-existence, agreement and disagreement, giving rise to various delusions and various recollections of the three natures (good, evil, and neutral), as appropriate. Although the substance of thought and recollection is not feeling, it is because of feeling, due to feeling, and in accordance with feeling that it is apprehended. 'Actions and experiencing of consequences' refers to meritorious actions, non-meritorious actions, and unwavering actions, therefore it is said to be 'actions'. Able to cause experiencing of consequences in the next life, experiencing of consequences later, and uncertain experiencing of consequences, therefore it is said to be 'experiencing of consequences'. Although the substance of action and consequence is thought, it is called feeling because of what feeling apprehends. 'All are called Saṃvṛti-satya' explains its unreality. From here, the second part explains what feeling relies on. Sutra: The three realms (Trailokya, Desire Realm, Form Realm, Formless Realm), the six realms (Gati, Hell, Hungry Ghost, Animal, Asura, Human, Heaven), all sentient beings (Sattvas), Brāhmaṇa (priest caste), Kṣatriya (warrior caste), Vaiśya (merchant caste), Śūdra (peasant caste). Explanation: 'The three realms' refers to the place where feeling relies. 'The six realms' refers to the direction in which feeling arises. 'All sentient beings' refers to those who can give rise to feeling. 'Brāhmaṇa, etc.' explains the false distinctions of feeling. 'Brāhmaṇa', here translated as 'Quiet Resolve'. 'Kṣatriya' refers to the royal family. 'Vaiśya' is in accordance with the ancient translation. The new translation is 'Vesya', which refers to merchants. 'Śūdra' is also in accordance with the ancient translation. The new translation is 'Sudra', which refers to farmers. Feeling understands the superiority and inferiority of the four castes, causing them to perform different actions, all of which are called feeling. From here, the third part reveals the antidote to delusion. Sutra: Self and others' knowledge and views, form dharmas and mind dharmas, are like what is seen in a dream. Explanation: 'Self and others' knowledge and views' is the false inversion of feeling. 'Form dharmas and mind dharmas' are what feeling relies on. Feeling arises based on form and mind, taking the inversion of self and dharma to understand various unreal dharmas, therefore it is said to be 'like what is seen in a dream'.
明不實也。夢中謂實。覺已都無故。唯識云。未得真覺恒處夢中。諸佛說為生死長夜。是故應知作業受果界趣往還皆如夢中。悉不實也。若得真覺當自了矣。從此第三明觀名假。于中分四。且初第一標名不實。
經。善男子一切諸名皆假施設。
解曰。言一切者。為無為法世出世法故云一切。言諸名者名謂表詮。一切諸法隨方萬異。故云諸名。皆假施設者明不實也。名詮諸法自性之共相。是意長緣不得法體故云假也。如唯識云。名詮自性。此何乃云不得法體。說火所燒說食不飽。若稱法體。應令貧者多說寶藏故。假施設明無實故。從此第二明本無名。
經。佛未出前世諦幻法無名無義亦無體相無三界名善惡果報六趣名字。
解曰。世諦幻法者。法受二假皆如幻故。明不實也。無名無義者。名謂能詮。義謂所詮。世俗言論隨情橫設。不稱法境。彼皆不實故云無也。又諸世間世俗言論毀其過失。無名義故。亦無體相者。有為幻法藉諸因緣無自體相。類前名義云亦無故。無三界等者。不因佛說不知三界處之上下及大小故。善惡果報者。作善惡業當得何果勝劣報也。六趣名字者。於六趣中受生差別皆無名字。悉不知故。從此第三明佛建立。
經。諸佛出現為有情故說於三界六趣染凈無量名字。
【現代漢語翻譯】 現代漢語譯本：
明明是不真實的。就像在夢中認為是真實的，醒來后一切都消失了。唯識學說：『沒有獲得真正的覺悟，就一直處在夢中。』諸佛說這是生死輪迴的漫漫長夜。因此，應該知道造業受果、在各界輪迴往返，都像夢中一樣，全部是不真實的。如果獲得真正的覺悟，自然就會明白。從此以下第三部分，說明觀想是虛假的，其中分為四個部分。首先是標明名稱是不真實的。
經文：『善男子，一切諸名都是虛假安立的。』
解釋：『一切』，指的是有為法和無為法，世間法和出世間法，所以說是『一切』。『諸名』，指的是名稱，也就是表達詮釋。一切諸法隨著地方不同而千差萬別，所以說是『諸名』。『皆假施設』，說明名稱是不真實的。名稱詮釋諸法的自性和共相，是意識長久攀緣而不得法體的緣故，所以說是虛假的。就像唯識學所說：『名稱詮釋自性。』為什麼又說不得法體呢？就像說火燒卻不能解渴，說食物卻不能吃飽。如果稱合於法體，就應該讓貧窮的人多說說寶藏就能得到寶藏了。『假施設』，說明沒有真實性。從此以下第二部分，說明本來沒有名稱。
經文：『佛未出世之前，世俗諦的幻化之法，沒有名稱，沒有意義，也沒有體相，沒有三界的名字，沒有善惡果報，沒有六趣的名字。』
解釋：『世諦幻法』，指的是法接受名稱假和法假，都像幻化一樣，說明是不真實的。『無名無義』，名稱是能詮釋的，意義是所詮釋的。世俗的言論隨著情感而隨意設定，不符合法境，那些都是不真實的，所以說是『無』。而且世間世俗的言論會毀壞其過失，因為沒有名稱和意義的緣故。『亦無體相』，有為的幻化之法，憑藉各種因緣而沒有自體和形相，類似於前面的名稱和意義，所以說是『亦無』。『無三界等』，如果不因佛的說法，就不知道三界所處的上下和大小。『善惡果報』，指的是造作善惡之業，應當得到什麼樣的果報，是殊勝還是低劣的果報。『六趣名字』，指的是在六道輪迴中受生的差別，都沒有名字，全部都不知道。從此以下第三部分，說明佛建立名稱。
經文：『諸佛出現，爲了有情眾生的緣故，才說有三界、六趣、染凈等無量的名字。』 English version:
Clearly, it is unreal. Like considering it real in a dream, but upon waking, everything vanishes. Vijnanavada (唯識) says: 'Without attaining true enlightenment, one remains constantly in a dream.' The Buddhas describe this as the long night of samsara (生死). Therefore, it should be understood that creating karma and receiving its results, wandering in various realms, are all like a dream, entirely unreal. If one attains true enlightenment, one will naturally understand. From here, the third part explains that contemplation is illusory, divided into four sections. First, it indicates that names are unreal.
Sutra: 'Good son, all names are falsely established.'
Explanation: 'All' refers to conditioned (有為法) and unconditioned (無為法) dharmas, worldly and supramundane dharmas, hence 'all.' 'Names' refers to designations, which are expressions of meaning. All dharmas vary infinitely according to location, hence 'names.' 'Falsely established' indicates that names are unreal. Names express the self-nature and common characteristics of dharmas, which are the result of the mind's long-term clinging without grasping the essence of the dharma, hence 'false.' As Vijnanavada (唯識) says: 'Names express self-nature.' Why then say that the essence of the dharma is not grasped? It's like saying fire burns but cannot quench thirst, or saying food but not being satisfied. If it matched the essence of the dharma, then the poor should be able to obtain treasures by merely speaking of them. 'Falsely established' indicates the absence of reality. From here, the second part explains that originally there were no names.
Sutra: 'Before the Buddha appeared, the illusory dharmas of conventional truth (世諦) had no names, no meanings, no substance, no characteristics, no names for the three realms (三界), no good or bad karmic results, and no names for the six realms (六趣).'
Explanation: 'Illusory dharmas of conventional truth (世諦)' refers to dharmas that accept the name-illusion and dharma-illusion, all like illusions, indicating unreality. 'No names, no meanings' means that names are the expressers, and meanings are what is expressed. Worldly speech is arbitrarily established according to emotions, not conforming to the realm of dharma; these are all unreal, hence 'no.' Moreover, worldly speech criticizes its faults because there are no names or meanings. 'Also no substance or characteristics' means that conditioned illusory dharmas rely on various causes and conditions and have no self-nature or form, similar to the previous names and meanings, hence 'also no.' 'No three realms (三界) etc.' means that without the Buddha's teachings, one would not know the upper and lower limits or the size of the three realms. 'Good and bad karmic results' refers to what kind of results, superior or inferior, one should receive for creating good or bad karma. 'Names for the six realms (六趣)' refers to the differences in rebirth in the six realms, all without names, all unknown. From here, the third part explains the Buddha's establishment of names.
Sutra: 'The Buddhas appear and, for the sake of sentient beings, speak of the three realms (三界), the six realms (六趣), defilement and purity, and countless names.'
【English Translation】 English version:
Clearly, it is unreal. Like considering it real in a dream, but upon waking, everything vanishes. Vijnanavada (唯識) says: 'Without attaining true enlightenment, one remains constantly in a dream.' The Buddhas describe this as the long night of samsara (生死). Therefore, it should be understood that creating karma and receiving its results, wandering in various realms, are all like a dream, entirely unreal. If one attains true enlightenment, one will naturally understand. From here, the third part explains that contemplation is illusory, divided into four sections. First, it indicates that names are unreal.
Sutra: 'Good son, all names are falsely established.'
Explanation: 'All' refers to conditioned (有為法) and unconditioned (無為法) dharmas, worldly and supramundane dharmas, hence 'all.' 'Names' refers to designations, which are expressions of meaning. All dharmas vary infinitely according to location, hence 'names.' 'Falsely established' indicates that names are unreal. Names express the self-nature and common characteristics of dharmas, which are the result of the mind's long-term clinging without grasping the essence of the dharma, hence 'false.' As Vijnanavada (唯識) says: 'Names express self-nature.' Why then say that the essence of the dharma is not grasped? It's like saying fire burns but cannot quench thirst, or saying food but not being satisfied. If it matched the essence of the dharma, then the poor should be able to obtain treasures by merely speaking of them. 'Falsely established' indicates the absence of reality. From here, the second part explains that originally there were no names.
Sutra: 'Before the Buddha appeared, the illusory dharmas of conventional truth (世諦) had no names, no meanings, no substance, no characteristics, no names for the three realms (三界), no good or bad karmic results, and no names for the six realms (六趣).'
Explanation: 'Illusory dharmas of conventional truth (世諦)' refers to dharmas that accept the name-illusion and dharma-illusion, all like illusions, indicating unreality. 'No names, no meanings' means that names are the expressers, and meanings are what is expressed. Worldly speech is arbitrarily established according to emotions, not conforming to the realm of dharma; these are all unreal, hence 'no.' Moreover, worldly speech criticizes its faults because there are no names or meanings. 'Also no substance or characteristics' means that conditioned illusory dharmas rely on various causes and conditions and have no self-nature or form, similar to the previous names and meanings, hence 'also no.' 'No three realms (三界) etc.' means that without the Buddha's teachings, one would not know the upper and lower limits or the size of the three realms. 'Good and bad karmic results' refers to what kind of results, superior or inferior, one should receive for creating good or bad karma. 'Names for the six realms (六趣)' refers to the differences in rebirth in the six realms, all without names, all unknown. From here, the third part explains the Buddha's establishment of names.
Sutra: 'The Buddhas appear and, for the sake of sentient beings, speak of the three realms (三界), the six realms (六趣), defilement and purity, and countless names.'
解曰。諸佛世尊所出現者。為諸有情令出離故立種種名。說於三界者示勝劣故。說六趣者示所生故。說染凈者。示染令斷示凈令修。世出世間無量名故。從此第四明對治相。
經。如是一切如呼聲響。
解曰。如是一切者。世出世間一切言故。如呼聲響者正示對治。世諸言論皆不實故。出世言教離相修故皆如響矣。從此第四明相續假。于中分三。且初第一標相續假。
經。諸法相續唸唸不住。
解曰。諸法相續者。蘊等不一名為諸法。生滅遷流故云相續。如維摩云。生者是虛誑法相續之相。沒者是虛誑法敗壞之相。相即續也。唸唸不住者正明假也。從此第二明相續義。
經。剎那剎那非一非異速起速滅非斷非常。
解曰。剎那剎那非一非異者。標生滅法非定一異也。速起速滅非斷非常者。釋生滅法非定斷常及一異也。若執蘊等過未無者。以速起故故非斷也。若執蘊等體是常者。以速滅故故非常也。由非常故故非定一。由非斷故故非定異。妙離斷常一異倒者。是謂觀察相續假也。從此第三結示對治。
經。諸有為法如陽炎故。
解曰。如陽炎者指事明也。春陽發生郊野氣動。若謂實有轉近轉無。若謂今無能誑渴者。故有為法體非有無。示其不實如陽炎矣。從
【現代漢語翻譯】 現代漢語譯本： 解：諸佛世尊之所以示現於世，是爲了讓所有有情眾生能夠脫離輪迴，所以設立種種名相。在三界中宣說，是爲了顯示勝劣的差別。宣說六道，是爲了顯示眾生所生的處所。宣說染與凈，是爲了指示染污應該斷除，清凈應該修習。世間和出世間有無量的名相，因此，第四部分說明對治之相。
經：如是一切如呼聲響。
解：『如是一切』，指的是世間和出世間的一切言論。『如呼聲響』，正是指示對治的方法。世間的一切言論都不是真實的，出世間的言教因為遠離了相的執著而進行修行，所以都如同迴響一般。因此，第四部分說明相續假。
經：諸法相續，唸唸不住。
解：『諸法相續』，蘊等不一的事物被稱為諸法，因為生滅遷流，所以說是相續。如《維摩詰經》所說：『生，是虛誑法相續之相；滅，是虛誑法敗壞之相。』相就是續。『唸唸不住』，正是說明了假相的本質。因此，第二部分說明相續的意義。
經：剎那剎那，非一非異，速起速滅，非斷非常。
解：『剎那剎那，非一非異』，標明生滅之法不是固定的一，也不是固定 的異。『速起速滅，非斷非常』，解釋生滅之法不是固定的斷，也不是固定的常，也不是固定的一和異。如果執著于蘊等過去和未來都不存在，因為快速生起，所以不是斷滅。如果執著于蘊等的本體是常住不變的，因為快速滅去，所以不是常住。因為不是常住，所以不是固定的一。因為不是斷滅，所以不是固定的異。能夠巧妙地遠離斷常一異的顛倒，這就是觀察相續假。
經：諸有為法，如陽焰故。
解：『如陽焰』，指明事物的真相。春天的陽光發生，郊野的氣息流動，如果認為它是真實存在的，越靠近就越發現它不存在；如果認為它現在不存在，卻能欺騙口渴的人。所以有為法的本體不是有，也不是無，顯示它的不真實，就像陽焰一樣。
【English Translation】 English version: Explanation: The reason why all Buddhas and World-Honored Ones appear in the world is to enable all sentient beings to escape from Samsara, so they establish various names and forms. Speaking in the Three Realms is to show the differences between superior and inferior. Speaking of the Six Realms is to show the places where beings are born. Speaking of defilement and purity is to indicate that defilement should be eliminated and purity should be cultivated. There are countless names in the world and beyond, therefore, the fourth part explains the aspect of counteracting.
Sutra: All such things are like the echo of a call.
Explanation: 'All such things' refers to all the words and arguments in the world and beyond. 'Like the echo of a call' precisely indicates the method of counteracting. All the words and arguments in the world are not real, and the teachings beyond the world are practiced because they are free from attachment to forms, so they are all like echoes. Therefore, the fourth part explains the continuity of illusion (相續假, xiāngxù jiǎ).
Sutra: All dharmas (諸法, zhūfǎ) are continuous, and thoughts arise and cease without stopping.
Explanation: 'All dharmas are continuous' refers to things like the skandhas (蘊, yùn) that are not the same, and because they arise, cease, and change, they are said to be continuous. As the Vimalakirti Sutra (維摩詰經, wéimójié jīng) says: 'Birth is the aspect of the false and deceptive continuity of dharmas; cessation is the aspect of the false and deceptive decay of dharmas.' Aspect is continuity. 'Thoughts arise and cease without stopping' precisely explains the essence of illusion. Therefore, the second part explains the meaning of continuity.
Sutra: Moment by moment, not the same, not different, arising quickly, ceasing quickly, neither permanent nor discontinuous.
Explanation: 'Moment by moment, not the same, not different' indicates that the dharmas of arising and ceasing are neither fixedly the same nor fixedly different. 'Arising quickly, ceasing quickly, neither permanent nor discontinuous' explains that the dharmas of arising and ceasing are neither fixedly discontinuous nor fixedly permanent, nor fixedly the same or different. If one clings to the idea that the past and future of the skandhas do not exist, because they arise quickly, they are not discontinuous. If one clings to the idea that the essence of the skandhas is permanent and unchanging, because they cease quickly, they are not permanent. Because they are not permanent, they are not fixedly the same. Because they are not discontinuous, they are not fixedly different. Being able to skillfully stay away from the inversions of permanence, discontinuity, sameness, and difference is what is called observing the continuity of illusion.
Sutra: All conditioned dharmas are like a mirage.
Explanation: 'Like a mirage' points out the true nature of things. The spring sun arises, and the air in the countryside moves. If one thinks it is real, the closer one gets, the more one finds it does not exist; if one thinks it does not exist now, it can deceive thirsty people. Therefore, the essence of conditioned dharmas is neither existence nor non-existence, showing its unreal nature, just like a mirage.
此第五明相待假。于中分二。一明觀待假。二明觀待假。且初第一明觀待假。
經。諸法相待所謂色界眼界眼識界乃至法界意界意識界猶如電光。
解曰。諸法相待者此總標也。待者藉待。謂蘊處界諸有為法闕緣不起。相待藉也。所謂色界眼界眼識界者明行相也。根境識三若不同世及互闕者。識定不生。境正現前根正發識正了境。必相藉待方照解故。乃至已下舉后例中。皆具三和。明待藉也。猶如電光者結不久也。假不實故即滅無故。從此第二明形待假。
經。不定相待有無一異如第二月。
解曰。不定相待者此初標也。諸法形待好醜高下及長短等。色心形待皆不定故。有無一異者。有不自有待無故有。無不自無待有故無。一異亦爾。更相形待無定體也。又假有以形無。得無而有遣。待無而觀有。立有而無去。遞為往返俱無體也。一異亦爾。故密嚴偈云。世間妄分別。見兔等有角。不了角非有。因言兔角無。分折至極微。求角無所有。要待于有法。而起于無見。問此有無等為一法前後為雨法俱時相形待耶。答有無俱時待唯一法。如將一丈對丈五等。即彼一丈而有短相。對五尺等即無短相而有長相故。彼一丈短長二相體俱無故。一法前後例此應知。如第二月者結無實體。由眼病故見第二也開一
【現代漢語翻譯】 現代漢語譯本： 此第五是明瞭諸法相互觀待的虛假性。其中分為兩部分。一是明瞭觀待的虛假性，二是明瞭形待的虛假性。首先是第一部分，明瞭觀待的虛假性。
經文：諸法相互觀待，例如**眼界（眼睛的範圍）、眼識界（眼睛的識別能力）乃至法界（事物存在的範圍）、意界（意識的範圍）、意識界（意識的識別能力），都猶如閃電的光芒。
解釋：『諸法相待者』，這是總體的標示。『待』是憑藉、依賴的意思。指的是蘊、處、界等各種有為法，缺少因緣就無法產生。相互觀待，就是相互憑藉、依賴。『所謂**眼界眼識界者』，這是說明其執行狀態。根、境、識三者如果不同時存在，或者相互缺失，那麼識別能力一定不會產生。境正確地顯現，根正確地發出識別，識別能力正確地瞭解境，必須相互憑藉、依賴，才能照亮和理解。『乃至』以下是舉出後面的例子，其中都具備根、境、識三者的和合，說明相互依賴的關係。『猶如電光者』，是總結其短暫性。因為是虛假的、不真實的，所以立即消失。
從此開始第二部分，明瞭形待的虛假性。
經文：不定相待，例如有和無、一和異，就像第二個月亮。
解釋：『不定相待者』，這是最初的標示。諸法的形態相互依賴，例如好和丑、高和下、長和短等等，色法和心法相互依賴，都是不確定的。『有無一異者』，有不能自己存在，依賴於無所以才顯得有；無不能自己是無，依賴於有所以才顯得無。一和異也是這樣，相互比較，沒有固定的本體。而且，憑藉假有的形態來顯示無，得到無而去除有，依賴於無來觀察有，建立有而無消失，相互往返，都沒有實體。一和異也是這樣。所以《密嚴經》的偈頌說：『世間虛妄分別，見兔子等有角，不瞭解角並非真實存在，因為說兔子有角所以認為角是無。』
將角分解到極微小的程度，尋求角，什麼也找不到，一定要依賴於有法，才能產生無的見解。』
問：這種有和無等，是一個法在前後相互比較，還是兩個法同時相互比較呢？
答：有和無是同時相互依賴的，只有一個法。例如用一丈來對比一丈五等，那麼這一丈就有了短的相狀；對比五尺等，就沒有短的相狀，而有了長的相狀。所以那一丈的短和長兩種相狀，本體都是沒有的。一個法在前後相互比較，也應該像這樣理解。『如第二月者』，是總結其沒有實體。因為眼睛有病，所以看到第二個月亮。開悟之後，就不會再有這種錯覺了。 English version: This fifth aspect clarifies the falsity of mutual dependence among all dharmas. It is divided into two parts. The first part clarifies the falsity of dependence, and the second part clarifies the falsity of form-dependence. First, the initial part clarifies the falsity of dependence.
Sutra: All dharmas are mutually dependent, such as the **eye-sphere (the realm of the eye), the eye-consciousness-sphere (the realm of eye consciousness), and even the dharma-sphere (the realm of phenomena), the mind-sphere (the realm of mind), the mind-consciousness-sphere (the realm of mind consciousness), all are like flashes of lightning.
Explanation: 'All dharmas are mutually dependent,' this is a general indication. 'Dependent' means relying on. It refers to the skandhas, ayatanas, and dhatus, all conditioned dharmas, which cannot arise without conditions. Mutual dependence means mutual reliance. 'Such as the **eye-sphere and eye-consciousness-sphere,' this explains their mode of operation. If the root, object, and consciousness are not simultaneous or are mutually lacking, then consciousness will definitely not arise. The object correctly appears, the root correctly emits consciousness, and consciousness correctly understands the object; they must mutually rely on each other to illuminate and understand. 'And so on' below gives further examples, all of which possess the harmony of root, object, and consciousness, illustrating the relationship of mutual dependence. 'Like flashes of lightning,' this concludes with their impermanence. Because they are false and unreal, they immediately disappear.
From here begins the second part, clarifying the falsity of form-dependence.
Sutra: Indeterminate dependence, such as existence and non-existence, oneness and otherness, are like a second moon.
Explanation: 'Indeterminate dependence,' this is the initial indication. The forms of all dharmas are mutually dependent, such as good and bad, high and low, long and short, etc. Form and mind are mutually dependent, all are indeterminate. 'Existence and non-existence, oneness and otherness,' existence cannot exist on its own, it depends on non-existence to appear as existence; non-existence cannot be non-existent on its own, it depends on existence to appear as non-existence. Oneness and otherness are also like this, mutually compared, without a fixed substance. Moreover, using the form of false existence to reveal non-existence, obtaining non-existence and removing existence, relying on non-existence to observe existence, establishing existence and non-existence disappears, mutually alternating, both have no substance. Oneness and otherness are also like this. Therefore, the verse in the Ghanavyuha Sutra says: 'The world makes false distinctions, seeing rabbits and other animals with horns, not understanding that horns are not real, because they say rabbits have horns, they think horns are non-existent.'
Breaking down the horn to the smallest particles, seeking the horn, nothing can be found, one must rely on existing dharmas to generate the view of non-existence.'
Question: Are existence and non-existence, etc., one dharma being compared before and after, or two dharmas being compared simultaneously?
Answer: Existence and non-existence are mutually dependent simultaneously, there is only one dharma. For example, using one zhang (丈, a unit of length) to compare with one zhang and five chi (尺, another unit of length), then this one zhang has the appearance of being short; comparing with five chi, it does not have the appearance of being short, but has the appearance of being long. Therefore, the two appearances of short and long of that one zhang have no substance in themselves. One dharma being compared before and after should be understood in this way. 'Like a second moon,' this concludes that it has no substance. Because the eyes are diseased, one sees a second moon. After enlightenment, this illusion will no longer exist.
【English Translation】 English version: This fifth aspect clarifies the falsity of mutual dependence among all dharmas. It is divided into two parts. The first part clarifies the falsity of dependence, and the second part clarifies the falsity of form-dependence. First, the initial part clarifies the falsity of dependence.
Sutra: All dharmas are mutually dependent, such as the 'eye-sphere (the realm of the eye), the eye-consciousness-sphere (the realm of eye consciousness), and even the dharma-sphere (the realm of phenomena), the mind-sphere (the realm of mind), the mind-consciousness-sphere (the realm of mind consciousness), all are like flashes of lightning.
Explanation: 'All dharmas are mutually dependent,' this is a general indication. 'Dependent' means relying on. It refers to the skandhas, ayatanas, and dhatus, all conditioned dharmas, which cannot arise without conditions. Mutual dependence means mutual reliance. 'Such as the 'eye-sphere and eye-consciousness-sphere,' this explains their mode of operation. If the root, object, and consciousness are not simultaneous or are mutually lacking, then consciousness will definitely not arise. The object correctly appears, the root correctly emits consciousness, and consciousness correctly understands the object; they must mutually rely on each other to illuminate and understand. 'And so on' below gives further examples, all of which possess the harmony of root, object, and consciousness, illustrating the relationship of mutual dependence. 'Like flashes of lightning,' this concludes with their impermanence. Because they are false and unreal, they immediately disappear.
From here begins the second part, clarifying the falsity of form-dependence.
Sutra: Indeterminate dependence, such as existence and non-existence, oneness and otherness, are like a second moon.
Explanation: 'Indeterminate dependence,' this is the initial indication. The forms of all dharmas are mutually dependent, such as good and bad, high and low, long and short, etc. Form and mind are mutually dependent, all are indeterminate. 'Existence and non-existence, oneness and otherness,' existence cannot exist on its own, it depends on non-existence to appear as existence; non-existence cannot be non-existent on its own, it depends on existence to appear as non-existence. Oneness and otherness are also like this, mutually compared, without a fixed substance. Moreover, using the form of false existence to reveal non-existence, obtaining non-existence and removing existence, relying on non-existence to observe existence, establishing existence and non-existence disappears, mutually alternating, both have no substance. Oneness and otherness are also like this. Therefore, the verse in the Ghanavyuha Sutra says: 'The world makes false distinctions, seeing rabbits and other animals with horns, not understanding that horns are not real, because they say rabbits have horns, they think horns are non-existent.'
Breaking down the horn to the smallest particles, seeking the horn, nothing can be found, one must rely on existing dharmas to generate the view of non-existence.'
Question: Are existence and non-existence, etc., one dharma being compared before and after, or two dharmas being compared simultaneously?
Answer: Existence and non-existence are mutually dependent simultaneously, there is only one dharma. For example, using one zhang (丈, a unit of length) to compare with one zhang and five chi (尺, another unit of length), then this one zhang has the appearance of being short; comparing with five chi, it does not have the appearance of being short, but has the appearance of being long. Therefore, the two appearances of short and long of that one zhang have no substance in themselves. One dharma being compared before and after should be understood in this way. 'Like a second moon,' this concludes that it has no substance. Because the eyes are diseased, one sees a second moon. After enlightenment, this illusion will no longer exist.
觸一。見一謂二。閉一觸一及眼無病即無二也。由心病故。妄見有無一異好醜及長短等。示令觀察如月無矣。從此第六明緣成假。
經。諸法緣成蘊處界法如水上泡。
解曰。諸法緣成者標有為也。如谷生牙藉水土等。何不言生言緣成者。因生緣成是二別故。蘊處界法者顯示諸法。此三具攝一切有為。但言色心亦皆攝故。雖于處界亦通無為。唯取有為藉緣成矣。如水上泡者明不實也。水上起泡。泡無實體從緣成法法豈實乎。從此第七明因成假。
經。諸法因成一切有情俱時因果異時因果三世善惡如空中雲。
解曰。諸法因成者。標諸有為必藉因生。此言成者是產生也。前為增上此為因緣。是二別也。一切有情者表此有因。遮余非情無因緣故。外草木等雖從種起。是增上緣非因緣故。俱時因果者。于本識中有漏三性無漏萬行一切種子悉皆具故。如現身中同一剎那從種生現現能熏種。三法同時有二因果故。唯識云。如炷生焰焰生燋炷。三法展轉更互同時。如二束蘆俱時依住故。二因果必俱時也。異時因果者如識中種。前後相望或種現在果未來世。不俱起故名異時也。三世善惡者。業種識種必唯現在作業感果有三世也。如空中雲者示對治也。如於晴空不見云狀。遇緣彌滿雷雨霈作。種于識中亦無形
【現代漢語翻譯】 現代漢語譯本 觸一。見一謂二：接觸一個事物，卻認為是一個事物和另一個事物的結合。閉上一隻眼睛，如果另一隻眼睛沒有疾病，就不會有二元的分別。這是因為心有疾病，才會虛妄地看到有和無、一和異、好和丑以及長和短等等對立的概念。這就像指月的手指一樣，月亮本身並沒有這些分別。從這裡開始，第六個部分闡明了緣起性空的道理。
經文：諸法緣成，蘊（skandha，構成要素）、處（āyatana，感覺器官和對像）、界（dhātu，元素）等法，都像水上的泡沫一樣。
解釋：『諸法緣成』，指的是有為法（saṃskṛta，由因緣和合而成的法）。就像穀物發芽需要水土等條件一樣。為什麼不說『生』，而說『緣成』呢？因為『生』和『緣成』是兩個不同的概念。『蘊、處、界法』，是用來顯示諸法的。這三者涵蓋了一切有為法。即使只說色（rūpa，物質）和心（citta，精神），也都能涵蓋。雖然『處』和『界』也通於無為法（asaṃskṛta，不依賴因緣而存在的法），但這裡只取有為法，因為有為法是依賴因緣而成的。『如水上泡』，說明了諸法的不真實性。水面上產生的泡沫，沒有實體，是由因緣和合而成的。那麼，由因緣而成的法，又怎麼會是真實的呢？從這裡開始，第七個部分闡明了因生性空的道理。
經文：諸法因成，一切有情（sattva，眾生）的俱時因果、異時因果、三世（過去、現在、未來）的善惡業報，都像空中的雲彩一樣。
解釋：『諸法因成』，指的是一切有為法都必須依賴因才能產生。這裡的『成』，是產生的意思。前面說的『緣成』是增上緣（adhipati-pratyaya，起主要作用的緣），這裡說的『因成』是因緣（hetu-pratyaya，直接產生結果的緣），這是兩者的區別。『一切有情』，表明這裡所說的是有情的因果，排除了無情（非情識之物）沒有因緣的情況。外在的草木等雖然也是從種子生起，但那是增上緣，而不是因緣。『俱時因果』，指的是在本識（ālayavijñāna，阿賴耶識）中，有漏（sāsrava，有煩惱的）的三性（善、惡、無記）和無漏（anāsrava，無煩惱的）的萬行（各種修行）的一切種子都同時存在。就像現在身中，同一剎那間，從種子生出現行，現行又能熏習種子。三法同時存在兩種因果關係。唯識學說：『就像燈炷生火焰，火焰生燈燼，三法輾轉更互同時。』又像兩束蘆葦同時互相依靠一樣。兩種因果必然是同時存在的。『異時因果』，指的是識中的種子，前後相望，或者種子是現在世，果報是未來世，不是同時生起，所以叫做異時。『三世善惡』，指的是業種（karma-bīja，業的種子）和識種（vijñāna-bīja，識的種子）必然是現在作業，感果在三世。『如空中雲』，是用來顯示對治（pratipakṣa，克服煩惱的方法）的。就像在晴朗的天空中看不到雲彩一樣，一旦遇到因緣，就會瀰漫天空，雷雨交加。種子在識中也是沒有形狀的。
【English Translation】 English version Touching one thing, seeing one and calling it two: When one touches a single object, they perceive it as a combination of one object and another. If one closes one eye and the other eye is healthy, there will be no duality. This is because of the sickness of the mind, which falsely perceives the existence and non-existence, oneness and difference, good and bad, long and short, and other opposing concepts. This is like a finger pointing at the moon; the moon itself does not possess these distinctions. From here, the sixth section elucidates the emptiness of dependent origination.
Sutra: All dharmas (phenomena) arise from conditions, the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) are like bubbles on water.
Explanation: 'All dharmas arise from conditions' refers to conditioned dharmas (saṃskṛta, phenomena that arise from causes and conditions). Just as a sprout needs water and soil to grow. Why not say 'arise' but 'arise from conditions'? Because 'arise' and 'arise from conditions' are two different concepts. 'Skandhas, āyatanas, and dhātus' are used to reveal all dharmas. These three encompass all conditioned dharmas. Even if only rūpa (form/matter) and citta (mind) are mentioned, they can still encompass everything. Although āyatanas and dhātus also apply to unconditioned dharmas (asaṃskṛta, phenomena that do not depend on causes and conditions), here we only take conditioned dharmas because they depend on conditions to arise. 'Like bubbles on water' illustrates the unreality of dharmas. Bubbles that arise on water have no substance and are formed from conditions. So, how can dharmas formed from conditions be real? From here, the seventh section elucidates the emptiness of arising from causes.
Sutra: All dharmas arise from causes, the simultaneous cause and effect of all sentient beings (sattva), the non-simultaneous cause and effect, and the good and evil karmic retributions of the three times (past, present, future) are like clouds in the sky.
Explanation: 'All dharmas arise from causes' refers to all conditioned dharmas that must depend on causes to arise. Here, 'arise' means to generate. The 'arise from conditions' mentioned earlier refers to the adhipati-pratyaya (dominant condition), while the 'arise from causes' mentioned here refers to the hetu-pratyaya (direct cause), which is the difference between the two. 'All sentient beings' indicates that what is being discussed here is the cause and effect of sentient beings, excluding the situation where non-sentient beings have no causes and conditions. Although external grasses and trees also arise from seeds, that is a dominant condition, not a direct cause. 'Simultaneous cause and effect' refers to the fact that in the ālayavijñāna (storehouse consciousness), all seeds of the three natures (good, evil, and neutral) of the afflicted (sāsrava) and the myriad practices (various practices) of the unafflicted (anāsrava) exist simultaneously. Just as in the present body, in the same instant, the manifest action arises from the seed, and the manifest action can in turn perfume the seed. The three dharmas exist simultaneously with two kinds of cause and effect relationships. Yogācāra says: 'Just as the wick generates the flame, and the flame generates the ash, the three dharmas transform and rely on each other simultaneously.' It is also like two bundles of reeds relying on each other simultaneously. The two kinds of cause and effect must exist simultaneously. 'Non-simultaneous cause and effect' refers to the seeds in consciousness, where the past and future are viewed in relation to each other, or the seed is in the present life and the karmic retribution is in the future life, not arising simultaneously, so it is called non-simultaneous. 'Good and evil of the three times' refers to the fact that the karma-bīja (seed of karma) and the vijñāna-bīja (seed of consciousness) must be created in the present, and the karmic retribution is experienced in the three times. 'Like clouds in the sky' is used to illustrate the pratipakṣa (antidote, method to overcome afflictions). Just as clouds cannot be seen in the clear sky, once the conditions are met, they will fill the sky, with thunder and rain. The seeds in consciousness are also without shape.
。遇緣界地苦樂顯然。又蘊等種有無如雲。蘊從種生。如雲故假。然上七種觀蘊體用。觀體用名。生滅藉待。現及因故。對治實常。領納名字。斷常自然空無因例有斯七矣。從此第二結示正觀。于中分三。且初第一明菩薩行。
經。善男子菩薩摩訶薩住無分別無彼此相無自他相常行化利無化利相。
解曰。明正觀也。住無分別者。定慧相應無分別故。無彼此相者。由無分別無彼此故。無自他相者。由無彼此自他平等無二相故。常行化利無化利相者。菩薩利物遂己悲心。雖常利他不住相故。從此第二明愚夫行。
經。是故應知愚夫垢識染著虛妄為相所縛。
解曰。言愚夫者。舊云愚癡凡夫亦云小兒凡夫。今此文略但云愚夫。愚無智也。言垢識者。無始塵垢妄分別故名為垢識。染著虛妄者。不能觀察蘊處界等。如衣潤濕塵垢隨住故云染著。不了真實故云虛妄。為相所縛者。被虛妄法相所縛故。如顯揚十九云。相縛縛眾生亦由粗重縛。善雙修止觀方乃俱解脫。由不了境唯是自心。見被相拘故云相縛。從此第三結示正觀。
經。菩薩照見知如幻士無有體相但如空花。
解曰。菩薩照見等者。明諸菩薩住無分別。照見有為達如幻士無體相故。但如空花者明無體也。目翳見花。無翳無花。同
【現代漢語翻譯】 現代漢語譯本： 遇到緣、界、地，苦和樂的感受就顯現出來。又如五蘊等種種，其有和無就像云一樣變幻不定。五蘊從『種』（指因緣）而生，就像云一樣，所以是虛假的。然而，以上七種（指苦樂等）觀察五蘊的體和用，觀察『體』和『用』的名稱，都是生滅、相互依存的。因為它們是現象和因緣所生。爲了對治執著于『實』和『常』的觀念，需要領悟名字的空性。斷見、常見、自然而生、無因而生等錯誤的觀念，都可以用這七種方法來破除。從這裡開始，第二部分總結並展示正確的觀察方法，其中分為三個部分。首先是第一部分，闡明菩薩的修行。 經：善男子，菩薩摩訶薩安住于無分別、無彼此相、無自他相的境界，恒常行化利益眾生，卻不執著于化利之相。 解曰：闡明正確的觀察方法。『住無分別』，是指菩薩的定和慧相應，沒有分別心。『無彼此相』，是因為沒有分別心，所以沒有彼此的對立。『無自他相』，是因為沒有彼此的分別，自和他平等無二，所以沒有自他的對立。『常行化利無化利相』，是指菩薩利益眾生是出於慈悲心，雖然恒常利益他人，卻不執著于利益之相。 從此開始，第二部分闡明愚夫的修行。 經：是故應當知道，愚夫被污垢的識所染著，執著于虛妄的現象，被現象所束縛。 解曰：『愚夫』，舊譯為愚癡凡夫，也譯為小兒凡夫。這裡省略，只說『愚夫』，指沒有智慧的人。『垢識』，是指無始以來的塵垢和虛妄的分別，所以稱為垢識。『染著虛妄』，是指不能觀察五蘊、十二處、十八界等是虛假的，就像衣服潮濕時容易沾染灰塵一樣，所以說是染著。因為不瞭解真實，所以說是虛妄。『為相所縛』，是指被虛妄的法相所束縛。如《顯揚聖教論》第十九卷所說：『相縛束縛眾生，也因為粗重的煩惱束縛。』只有同時修習止觀，才能一起解脫。因為不瞭解境界只是自己的心所顯現，所以才會看到自己被現象所拘束，因此說是相縛。 從此開始，第三部分總結並展示正確的觀察方法。 經：菩薩以智慧照見，了知一切有為法都如幻術師所變現的事物一樣，沒有真實的體相，只像虛空中的花朵一樣。 解曰：『菩薩照見等』，是說諸位菩薩安住于無分別的境界，以智慧照見有為法，通達它們就像幻術師所變現的事物一樣，沒有真實的體相。『但如空花者』，是說明沒有實體。眼睛有毛病時會看到空中的花朵，沒有毛病時就看不到花朵。都是一樣的道理。
【English Translation】 English version: When encountering conditions (緣, yuan), realms (界, jie), and grounds (地, di), the experience of suffering and joy becomes apparent. Furthermore, the existence and non-existence of aggregates (蘊, yun) and other things are like clouds, constantly changing. Aggregates arise from 'seeds' (種, zhong) [referring to causes and conditions], and like clouds, they are therefore illusory. However, the above seven types [referring to suffering, joy, etc.] observe the substance and function of the aggregates. Observing the names of 'substance' and 'function' reveals that they are subject to arising, ceasing, and mutual dependence. This is because they are phenomena and arise from conditions. To counteract attachment to the notions of 'reality' and 'permanence,' one needs to realize the emptiness of names. Erroneous views such as annihilationism, eternalism, natural causation, and causelessness can all be refuted using these seven methods. From here, the second part summarizes and demonstrates the correct method of observation, which is divided into three parts. First is the first part, elucidating the practice of Bodhisattvas. Sutra: 'Good men, Bodhisattvas Mahasattvas abide in the state of non-discrimination, without the appearance of self and other, constantly engaging in transforming and benefiting beings, yet without attachment to the appearance of transformation and benefit.' Explanation: Elucidating the correct method of observation. 'Abiding in non-discrimination' means that the Bodhisattva's samadhi (定, ding) and prajna (慧, hui) are in harmony, without discrimination. 'Without the appearance of self and other' is because there is no discrimination, so there is no opposition between self and other. 'Without the appearance of self and other' is because there is no discrimination between self and other, self and other are equal and non-dual, so there is no opposition between self and other. 'Constantly engaging in transforming and benefiting beings, yet without attachment to the appearance of transformation and benefit' means that the Bodhisattva benefits beings out of compassion, and although they constantly benefit others, they are not attached to the appearance of benefit. From here, the second part elucidates the practice of foolish people. Sutra: 'Therefore, it should be known that foolish people are defiled by impure consciousness, attached to illusory phenomena, and bound by phenomena.' Explanation: 'Foolish people' was formerly translated as foolish ordinary people, and also as child-like ordinary people. Here it is abbreviated, only saying 'foolish people,' referring to those without wisdom. 'Impure consciousness' refers to the defilements and false discriminations from beginningless time, hence it is called impure consciousness. 'Attached to illusion' means that one cannot observe that the five aggregates (蘊, yun), twelve entrances (處, chu), and eighteen realms (界, jie) are illusory, just as clothes are easily stained with dust when they are damp, hence it is said to be attached. Because one does not understand the truth, it is said to be illusory. 'Bound by phenomena' means being bound by illusory dharmas. As the Yogacarabhumi-sastra (顯揚聖教論, Xianyang Shengjiao Lun), Volume 19, says: 'Phenomenal bondage binds sentient beings, also because of the bondage of coarse afflictions.' Only by simultaneously practicing samatha (止, zhi) and vipassana (觀, guan) can one be liberated together. Because one does not understand that the realm is only a manifestation of one's own mind, one sees oneself as being constrained by phenomena, hence it is said to be phenomenal bondage. From here, the third part summarizes and demonstrates the correct method of observation. Sutra: 'Bodhisattvas, with wisdom, see that all conditioned dharmas are like things conjured by a magician, without real substance, only like flowers in the sky.' Explanation: 'Bodhisattvas see, etc.' means that the Bodhisattvas abide in the state of non-discrimination, and with wisdom, see conditioned dharmas, understanding that they are like things conjured by a magician, without real substance. 'Only like flowers in the sky' means that there is no substance. When the eyes are diseased, one sees flowers in the sky; when the eyes are not diseased, one does not see flowers. The principle is the same.
處同時見不見異。照蘊處界有無亦爾。從此第三結正觀察。
經。是為菩薩摩訶薩住利自他如實觀察。
解曰。明諸菩薩能如上觀。是修二利正觀察矣。從此第三聞法獲益。
經。說是法時會中無量人天大眾有得伏忍空無生忍一地二地乃至十地無量菩薩得一生補處。
解曰。由聞法故各得勝進。若劫外者進得伏忍。三賢位也。空無生忍者。空謂三空及無生忍。此之二忍通別如前。言一地者即初地也。乃至勝進至十地故。一生補處者如瑜伽說。知足天身補處尊故。
二諦品第四
將解此品辯來意者。前之二品別明果因。此顯彼依總明二諦。然于上文觀如來品。明實相中略明真俗。此處彼文具明一二。境智文字如前次也。釋品者。題云二諦。一者世諦二者真諦。二智之境萬行皆宗。空有對明故云二諦。帶數釋也。言世諦者。謂有為法體從緣生。假而非實故名世諦。言真諦者。實相真如本性清凈。實而非假故名真諦。經言世俗及以勝義。初世俗者。梵云三佛栗底。此隱顯義。護法釋云。世謂隱覆。可毀壞義。俗謂顯現。隨世流義。如結手巾幻為兔等。相現隱真顯俗準此應悉世即俗之俗具二釋故。言勝義者舊云第一義也。勝謂殊勝義有二種。一境界名義。二道理名義。真理名義。勝即義
也。依他圓成二智境故勝智之義。依主釋也。諦者實也。事如實事。理如實理。理事不謬俱名為諦。如瑜伽說。諦有二義。一如所說相不捨離義。二由觀此故至究竟處故名為諦。即諦隨應二釋。依人辯者。涅槃經云。上智所知名為勝義。中智所知名為世俗。二智所知皆通空有。依法辯者。法有勝劣。互相形待而為真俗。總依五法建立四重。一假實二諦。瓶軍林等假為世俗。蘊處界等實為勝義。二理事二諦。蘊等事法粗為世俗。四諦道理細為勝義。三淺深二諦。四諦安立淺為世俗。二空真如深為勝義。四詮旨二諦。二空真如帶詮世俗。一真法界亡詮勝義。初一唯俗后一唯真。中間三法亦真亦俗。唯識第九顯揚第六皆廣明故。今此經中依境智辯。有無一二至文當悉。品第四者如文悉矣釋經文者。大分為三。一問答分別。二明佛同說。三聞法獲益。就初問答于中分三。一問答境智。二問答修證。三問答理事。亦得名為二諦不二文字不二法門不二。如文悉也。初問境智文分為二。初波斯匿王問。后如來正答。問中復三。且初第一問諦有無。
經。爾時波斯匿王白佛言世尊勝義諦中有世俗諦不。
解曰。此問境也。勝義真常而為主故。世俗生滅如客住故。故問勝義中有世諦不。從此第二難智一二。
經。若言
【現代漢語翻譯】 現代漢語譯本： 也。因為依賴於依他圓成這兩種智慧的境界，所以是殊勝智慧的意義。這是依主釋。諦，是真實的意思。事如實事，理如實理。事和理都不謬誤，都可稱為諦。如《瑜伽師地論》所說，諦有二義：一是如所說之相不捨離的意義；二是通過觀察此諦而達到究竟之處，因此名為諦。即諦隨應二種解釋。如果依據人來辨別，如《涅槃經》所說，上等智慧所知的事物名為勝義諦，中等智慧所知的事物名為世俗諦。兩種智慧所知的事物都貫通空和有。如果依據法來辨別，法有殊勝和低劣之分，互相襯托而成為真諦和俗諦。總的來說，依據五法建立四重二諦：一是假和實二諦，瓶、軍隊、樹林等虛假的事物為世俗諦，蘊、處、界等真實的事物為勝義諦；二是事和理二諦，蘊等事法粗顯的為世俗諦，四諦的道理細微的為勝義諦；三是淺和深二諦，四諦的安立淺顯的為世俗諦，二空真如深奧的為勝義諦；四是詮釋和旨歸二諦，二空真如帶有詮釋的性質為世俗諦，一真法界泯滅詮釋的性質為勝義諦。最初的假實二諦，只有世俗諦，最後的詮旨二諦，只有真諦，中間的三種二諦，亦真亦俗。《唯識論》第九和《顯揚聖教論》第六都對此有廣泛的闡明。現在這部經中，依據境界和智慧來辨別，有無、一二等問題，到後面的經文自然會詳細說明。品第四的內容，就像經文所說的那樣。解釋經文，大體分為三部分：一是問答分別，二是闡明佛的共同說法，三是聽聞佛法獲得的利益。就最初的問答部分，又分為三部分：一是問答境界和智慧，二是問答修行和證悟，三是問答事和理。也可以將它們命名為二諦不二、文字不二、法門不二，就像經文所說的那樣。最初的問答境界和智慧的部分，分為兩部分：一是波斯匿王（Prasenajit，古印度拘薩羅國國王）提問，二是如來（Tathagata，佛的稱號）正式回答。提問部分又分為三部分，首先是第一個問題，詢問真諦和俗諦的有無。 經：爾時波斯匿王（Prasenajit）白佛言：『世尊，勝義諦（paramārtha-satya， ultimate truth）中有世俗諦（saṃvṛti-satya， conventional truth）不？』 解曰：此問境也。勝義（paramārtha）真常而為主故，世俗（saṃvṛti）生滅如客住故。故問勝義（paramārtha）中有世諦（saṃvṛti-satya）不。從此第二難智一二。 經：若言
【English Translation】 English version: Also, it is the meaning of supreme wisdom because it relies on the realms of the two kinds of wisdom, namely, Pariniṣpanna (perfected nature) and Paratantra (dependent nature). This is a Tatpuruṣa compound. 'Satya' means truth. 'Things as they truly are' refers to factual matters, and 'principles as they truly are' refers to true principles. Both factual matters and principles, when not mistaken, can be called 'Satya' (truth). As the Yogācārabhūmi-śāstra says, 'Satya' has two meanings: first, the meaning of not abandoning the characteristics as described; second, because one reaches the ultimate place by observing this, it is called 'Satya'. This includes two kinds of explanations of 'Satya': 'Satya' as it is and 'Satya' as it should be. If we differentiate based on people, as the Nirvana Sutra says, what is known by superior wisdom is called Paramārtha-satya (ultimate truth), and what is known by intermediate wisdom is called Saṃvṛti-satya (conventional truth). What is known by both kinds of wisdom encompasses both emptiness and existence. If we differentiate based on Dharma, Dharma has superior and inferior aspects, which mutually define each other as true and conventional. Generally, based on the five dharmas, four levels of two truths are established: first, the two truths of false and real, where false things like pots, armies, and forests are Saṃvṛti-satya, and real things like skandhas, āyatanas, and dhātus are Paramārtha-satya; second, the two truths of phenomena and principle, where coarse phenomena like skandhas are Saṃvṛti-satya, and subtle principles like the Four Noble Truths are Paramārtha-satya; third, the two truths of shallow and deep, where the establishment of the Four Noble Truths is shallow and is Saṃvṛti-satya, and the profound Two Emptinesses and Suchness are Paramārtha-satya; fourth, the two truths of expression and ultimate meaning, where the Two Emptinesses and Suchness, which involve expression, are Saṃvṛti-satya, and the One True Dharmadhātu, which transcends expression, is Paramārtha-satya. The first, the two truths of false and real, only has Saṃvṛti-satya, and the last, the two truths of expression and ultimate meaning, only has Paramārtha-satya. The three in between are both true and conventional. The ninth chapter of the Vijñaptimātratāsiddhi-śāstra and the sixth chapter of the Yogācārabhūmi-śāstra extensively explain this. In this sutra, we differentiate based on realms and wisdom, and issues like existence and non-existence, oneness and duality, will be explained in detail in the following text. The content of the fourth chapter will be clear as the text unfolds. Explaining the sutra text is broadly divided into three parts: first, questions and answers for differentiation; second, clarifying the Buddha's common teachings; and third, the benefits gained from hearing the Dharma. Regarding the initial question and answer section, it is further divided into three parts: first, questions and answers about realms and wisdom; second, questions and answers about practice and realization; and third, questions and answers about phenomena and principle. They can also be named the non-duality of the two truths, the non-duality of words, and the non-duality of Dharma gates, as the text will show. The initial part of questions and answers about realms and wisdom is divided into two parts: first, King Prasenajit asks the question, and second, the Tathagata formally answers. The question part is further divided into three parts, starting with the first question, inquiring about the existence or non-existence of the two truths. Sutra: At that time, King Prasenajit (Prasenajit) said to the Buddha: 'Venerable One, in the Paramārtha-satya (ultimate truth), is there Saṃvṛti-satya (conventional truth)?' Explanation: This is a question about the realm. Paramārtha (ultimate) is true and constant and serves as the master, while Saṃvṛti (conventional) is subject to arising and ceasing, like a guest staying temporarily. Therefore, the question is whether there is Saṃvṛti-satya (conventional truth) in Paramārtha (ultimate). From this point, the second difficulty arises regarding the oneness or duality of wisdom. Sutra: If you say
無者智不應二若言有者智不應一。
解曰。若言無等者此雙難也。若俗無者智不應二。何故說有真俗二智。若言有者智不應一。何故真智證解之時無有二也。約人辯者。凡夫迷真智唯緣俗。二乘理事定散別緣。地上菩薩實智唯真。五地已前根本證真。后得達俗。于真俗諦二智不俱。八地已后乃至諸佛境雖有二智容俱故。總依此義隨應問者。若言無者俗智不應見二。若言有者真智不應照一。牒境難智有斯異矣。從此第三雙結云何。
經。一二之義其事云何。
解曰。一二等者。境一智二境二智一。雙結境智其事云何。從此第二如來正答。于中分二。初答二諦后明正智。初二諦中文分為二。一長行略答。二說偈廣明。初中復三。且初第一明昔已問。
經。佛言大王汝於過去龍光王佛法中已問此義。
解曰。舉昔問故。從此第二略答一二。
經。我今無說汝今無聽無說無聽是即名為一義二義。
解曰。我今無說等者。如本記云。有說有聽即是不一。無說無聽即是不二。不一不二即是第一義諦。古釋此文乃有二解。一云。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。二云。不一即是二諦差別義。不二即是二諦無差別義。非二諦外有第三諦也。今又解云。
【現代漢語翻譯】 現代漢語譯本：如果說（現象）不存在，那麼兩種智慧（真智和俗智）就不應該存在；如果說（現象）存在，那麼智慧就不應該是一體的。
解釋：如果說『無』等等，這是雙重詰難。如果世俗層面不存在，那麼兩種智慧就不應該存在。為什麼說有真智和俗智兩種智慧呢？如果說存在，那麼智慧就不應該是一體的。為什麼真智證悟的時候沒有二元對立呢？從人的角度來辯論，凡夫俗子迷惑于真智，只執著于俗智；二乘之人對理和事有固定和分散的理解；地上菩薩的實智唯有真智。五地菩薩之前，根本上證悟真智，之後通達俗智，對於真俗二諦，兩種智慧不能同時具備。八地菩薩之後，乃至諸佛的境界，雖然有二智，但可以同時具備。總的來說，根據這個道理，隨應回答提問者。如果說不存在，那麼俗智就不應該看到二元對立；如果說存在，那麼真智就不應該照見一體。這是根據境界來區分智慧的差異。接下來是第三個雙重結論：怎麼樣呢？
經文：一體和二體的意義，這件事是怎麼樣的呢？
解釋：一體和二體等等，境界是一體，智慧是二體；境界是二體，智慧是一體。雙重總結境界和智慧，這件事是怎麼樣的呢？接下來是如來的正式回答，其中分為兩部分：首先回答二諦，然後闡明正智。在二諦中，又分為兩部分：首先用長行文簡略回答，然後用偈頌詳細說明。在長行文中，又分為三部分：首先說明過去已經提問過。
經文：佛說：大王，你過去在龍光王佛的佛法中已經問過這個意義。
解釋：因為提到了過去的問題。
經文：我現在沒有說，你現在沒有聽，沒有說沒有聽，這就是所謂的一義二義。
解釋：我現在沒有說等等，如《本記》所說：有說有聽就是不一，沒有說沒有聽就是不二。不一不二就是第一義諦。古人對這段經文有兩種解釋：一種認為，不一就是二諦，一真二俗；不二就是第一義諦，非真非俗，所以名為第一義諦。另一種認為，不一就是二諦的差別義，不二就是二諦的無差別義，二諦之外沒有第三諦。現在又解釋說：
【English Translation】 English version: If it is said that (phenomena) do not exist, then two kinds of wisdom (true wisdom and conventional wisdom) should not exist; if it is said that (phenomena) exist, then wisdom should not be one.
Explanation: If it is said 'non-existence' etc., this is a double refutation. If there is no conventional reality, then two kinds of wisdom should not exist. Why is it said that there are two kinds of wisdom, true wisdom and conventional wisdom? If it is said that it exists, then wisdom should not be one. Why is there no duality when true wisdom is realized? Arguing from the perspective of people, ordinary people are deluded by true wisdom and only cling to conventional wisdom; those of the Two Vehicles have fixed and scattered understandings of principle and phenomena; the true wisdom of Bodhisattvas on the ground is only true wisdom. Before the Fifth Ground, they fundamentally realize true wisdom, and then understand conventional wisdom. For the two truths of true and conventional, the two kinds of wisdom cannot be possessed simultaneously. After the Eighth Ground, and even in the realm of all Buddhas, although there are two wisdoms, they can be possessed simultaneously. In general, according to this principle, answer the questioner accordingly. If it is said that it does not exist, then conventional wisdom should not see duality; if it is said that it exists, then true wisdom should not illuminate oneness. This is to distinguish the differences in wisdom based on the realm. Next is the third double conclusion: What about it?
Sutra: The meaning of one and two, what is the matter?
Explanation: One and two etc., the realm is one, the wisdom is two; the realm is two, the wisdom is one. Doubly summarizing the realm and wisdom, what is the matter? Next is the Tathagata's formal answer, which is divided into two parts: first answering the two truths, and then explaining right wisdom. In the two truths, it is further divided into two parts: first, a brief answer in prose, and then a detailed explanation in verses. In the prose, it is further divided into three parts: first, it is stated that the question has already been asked in the past.
Sutra: The Buddha said: Great King, you have already asked this meaning in the Dharma of the Dragon Light King Buddha in the past.
Explanation: Because the past question is mentioned.
Sutra: I have nothing to say now, you have nothing to hear now, no saying no hearing, this is what is called the meaning of one and two.
Explanation: I have nothing to say etc., as stated in the 'Original Record': Having saying and having hearing is non-one, having no saying and having no hearing is non-two. Non-one and non-two is the First Truth. The ancients had two interpretations of this passage: one believed that non-one is the two truths, one true and two conventional; non-two is the First Truth, neither true nor conventional, so it is called the First Truth. The other believed that non-one is the difference meaning of the two truths, non-two is the non-difference meaning of the two truths, there is no third truth outside the two truths. Now it is explained again that:
見有說聽俗故不一。無說聽相真故不二。即相無相明一二矣。從此第三敕聽為說。
經。汝今諦聽當爲汝說。
解曰。令審聽也。從此第二說偈廣明。于中分二。且初第一世尊說偈。
經。爾時世尊即說偈言。
解曰。如文悉也。從此第二說偈廣明。于中分二。一別明二諦二結勸正觀。初明二諦于中分三。一明二諦體。二對明境智。三喻明俗諦。初二諦中文復分三。且初第一明二諦體。
經。無相勝義諦體非自他作因緣如幻有亦非自他作。
解曰。此下三行上半明真。下半明俗也。無相勝義諦者明真諦體。無彼十相故云無相。勝智所證體即真常故云勝義。體非自他作者遮我我所也。體非我作故云非自。非我所作故云非他。我我所空非彼作故。因緣如幻有者明俗諦體。色心之法種為以因。惑為似緣。或因即緣生諸有為。如幻有故。亦非自他作者。如大品云。十二因緣是誰所作。佛言。非佛所作非菩薩作。乃至非一切人作也。故緣生法無自他作。又如論說。諸有為法不從自生故非自作。不從他生故非他作。如前勝義。是故略云亦非自他作。若具應云亦不共作不無因作。謂有為法現種熏生無我我所。如幻有故。從此第二明體有無。
經。法性本無性勝義諦空如諸有幻有法三假集
假有。
解曰。法性本無性者。諸有為法真實之性常自寂滅無相為性。勝義諦空如者。即此法性不生不滅常不變易故云空如。諸有幻有法者。三有不一故名諸有。言其體者。蘊等色心名為諸有。以不實故名幻有也。三假集假有者。由法．受．名三假集故有而不實名假有矣。從此第三結明空有。
經。無無諦實無寂滅勝義空諸法因緣有有無義如是。
解曰。無無諦實無者。我法俱無故云無無。實相真無名諦實無。寂滅勝義空者。惑相永滅故云寂滅。聖智所諦。結勝空也。諸法因緣有者。明前諸有似因緣故名為有。有無義如是者。結勝義無。智證之無。結世俗有。幻有之有。義如是也。從此第二對明境智。于中分三。且初第一明體一二。
經。有無本自二譬如牛二角照解見無二二諦常不即。
解曰。無有本自二者明諦體也。俗有真無故云有無。從本已來性相依持體非即離故云自二。譬如牛二角者。謂真俗諦若俗智緣故見二也。照解見無二者。明其真智離相絕待證無二也。二諦常不即者。謂由證解無二相也。若真俗有二可相即。真俗諦無二無所即。從此第二明遣一二。
經。解心見無二求二不可得非謂二諦一一亦不可得。
解曰。解心見無二者明智證也。求二不可得者。此遣二
【現代漢語翻譯】 現代漢語譯本： 假有。
解釋說：法性原本沒有自性，一切有為法的真實自性，常常是寂靜滅絕，沒有形相作為自性。勝義諦的空如，就是這法性不生不滅，恒常不變易，所以說是空如。一切如幻的『有』法，三有（欲有、色有、無色有）不是單一的，所以名為諸有。說到它的本體，五蘊等色法和心法，名為諸有。因為不真實，所以名為幻有。三假整合的假有，是由法假、受假、名假三種假和合而成，所以存在卻不真實，名為假有。從這第三段總結說明空和有。
經文：沒有無諦實，沒有寂滅勝義空，一切法因緣而有，有和無的意義是這樣的。
解釋說：沒有無諦實，就是我和法都沒有，所以說是無無。實相的真無，名為諦實無。寂滅勝義空，就是迷惑的現象永遠滅絕，所以說是寂滅。聖智所證，總結勝義空。一切法因緣而有，說明前面的諸有，好像是因緣和合而有，所以名為有。有和無的意義是這樣的，總結勝義的無，是智慧所證的無；總結世俗的有，是如幻的有，意義是這樣的。從這第二段相對說明境和智。其中分為三部分。先說第一部分，說明本體是一還是二。
經文：有和無本來就是二，譬如牛的兩隻角，用智慧去理解，見到沒有二，二諦常常不即不離。
解釋說：有和無本來就是二，說明真諦和俗諦的本體。俗諦是有，真諦是無，所以說是有和無。從根本上來說，它們的體性相互依存，不是即，也不是離，所以說是自二。譬如牛的兩隻角，是說真諦和俗諦，如果用世俗的智慧去攀緣，所以見到是二。用智慧去照見理解，就沒有二，說明用真智，離開一切形相，斷絕一切對待，所證得的是沒有二。二諦常常不即不離，是說由證悟理解到沒有二相。如果真諦和俗諦有二，就可以相互即合。真諦和俗諦沒有二，就沒有什麼可以即合。從這第二段說明破除一和二。
經文：用理解的心見到沒有二，再去尋求二，是不可得的，不能說二諦是一，一也是不可得的。
解釋說：用理解的心見到沒有二，說明智慧的證悟。再去尋求二，是不可得的，這是破除二。
【English Translation】 English version: False existence.
Explanation: The nature of Dharma is originally without self-nature. The true nature of all conditioned Dharmas is always tranquil and extinguished, without form as its nature. The emptiness and suchness of the ultimate truth (Paramārtha-satya) is this Dharma-nature, which is neither born nor dies, and is constant and unchanging, hence it is called emptiness and suchness. All illusory 'existent' Dharmas, the three realms of existence (desire realm, form realm, formless realm) are not singular, hence they are called all existents. Speaking of their substance, the five aggregates (skandhas) and so on, both form and mind, are called all existents. Because they are not real, they are called illusory existents. The false existence assembled from the three falsities is due to the assembly of the three falsities of Dharma, reception, and name, hence it exists but is not real, and is called false existence. From this third section, it concludes and explains emptiness and existence.
Sutra: There is no non-truth, no tranquil ultimate emptiness, all Dharmas exist due to conditions, the meaning of existence and non-existence is thus.
Explanation: There is no non-truth, meaning that both I and Dharma do not exist, hence it is called no non-existence. The true non-existence of reality is called the truth of non-existence. Tranquil ultimate emptiness means that the phenomena of delusion are forever extinguished, hence it is called tranquil. What is attested to by holy wisdom, concluding the ultimate emptiness. All Dharmas exist due to conditions, explaining that the preceding all existents seem to exist due to the assembly of conditions, hence they are called existence. The meaning of existence and non-existence is thus, concluding the non-existence of the ultimate truth, which is the non-existence attested to by wisdom; concluding the existence of the conventional truth, which is the illusory existence, the meaning is thus. From this second section, it relatively explains the object and wisdom. Among them, it is divided into three parts. First, the first part explains whether the substance is one or two.
Sutra: Existence and non-existence are originally two, like the two horns of a cow, using wisdom to understand, seeing no two, the two truths are often neither identical nor separate.
Explanation: Existence and non-existence are originally two, explaining the substance of the true and conventional truths. The conventional truth is existence, the ultimate truth is non-existence, hence it is said to be existence and non-existence. Fundamentally speaking, their natures are interdependent, neither identical nor separate, hence it is said to be self-two. Like the two horns of a cow, it means the true and conventional truths, if one clings to them with worldly wisdom, hence one sees them as two. Using wisdom to illuminate and understand, there is no two, explaining that using true wisdom, one leaves all forms, cuts off all duality, and what is attested to is no two. The two truths are often neither identical nor separate, meaning that it is due to the enlightenment and understanding that there are no two aspects. If the true and conventional truths are two, they can be mutually identical. If the true and conventional truths are not two, there is nothing to be identical with. From this second section, it explains the elimination of one and two.
Sutra: Using the mind of understanding to see no two, and then seeking two, it is unattainable, one cannot say that the two truths are one, and one is also unattainable.
Explanation: Using the mind of understanding to see no two, explaining the attestation of wisdom. And then seeking two, it is unattainable, this is eliminating two.
也。智現證如求真俗諦二相別者不可得也。非謂二諦一一亦不可得者。此遣一也。非謂證如無二有一。求其一相亦不可得。從此第三結成一二。
經。于解常自一于諦常自二了達此一二真入勝義諦。
解曰。明前問中境智一二。于解常自一者。無分別智于相無相解常一也。于諦常自二者。于真俗諦不以解一。即無二也。了達此一二者。了達智諦。俗故不一。真故不二。真入勝義諦者。真是智證。勝義諦者了達智諦無定一二。即真證也。從此第三喻明世諦。于中分二。且初第一喻明世諦。
經。世諦幻化起譬如虛空花如影如毛輪因緣故幻有。
解曰。世諦幻化起者。總明有為幻化起也。次下兩句別舉三喻。譬如虛空花者喻妄有也。謂計執性無實體故。言如影者。水鏡等影皆托質生。喻依他性業緣現故。如毛輪者合明前也。由翳有異故見毛輪。若眼翳無二俱無矣。由心迷故妄見前二。若智證如二俱無故。因緣故幻有者。結世諦法由似因緣如幻有故。從此第二舉幻已明。
經。幻化見幻化愚夫名幻諦幻師見幻法諦幻悉皆無。
解曰。幻化見幻化者。明諸世間能見所見悉皆不實。是幻化故。愚夫名幻諦者。謂諸異生愚無慧目。常處幻中名幻諦也。幻師見幻法者。謂諸菩薩得如幻身。能見
【現代漢語翻譯】 現代漢語譯本：並且，以智慧現證時，尋求真諦（Satya，指勝義諦）和俗諦（Saṃvṛti-satya，指世俗諦）的兩種相狀是不可得的。並非說二諦中的任何一個都不可得。這是爲了去除『一』的觀念。也並非說證悟真如時沒有『二』，而存在一個『一』。尋求它的『一』相也是不可得的。從這裡，第三部分總結成『一』和『二』。
經文：在理解上，常是自在的『一』；在諦理上，常是自在的『二』；了達這『一』和『二』，才能真正進入勝義諦（Paramārtha-satya）。
解釋：闡明前面問題中境（對像）和智（智慧）的『一』和『二』。『于解常自一』，是指無分別智在相和無相的理解上常是『一』。『于諦常自二』，是指對於真諦和俗諦，不以理解為『一』，也就是沒有『二』。『了達此一二』，是指了達智慧和諦理，因為俗諦的緣故不是『一』，因為真諦的緣故不是『二』。『真入勝義諦』，『真』是智慧的證悟，『勝義諦』是了達智慧和諦理沒有固定的『一』和『二』，這就是真正的證悟。從這裡，第三部分用比喻來說明世諦（Saṃvṛti-satya）。其中分為兩部分。首先是第一個比喻，說明世諦。
經文：世諦的幻化生起，譬如虛空中的花，如影子，如旋轉的毛輪，因緣和合的緣故，如幻般存在。
解釋：『世諦幻化起』，總的說明有為法（Saṃskṛta）的幻化生起。接下來的兩句分別舉出三個比喻。『譬如虛空花』，比喻虛妄的存在。意思是說遍計執性（Parikalpita）沒有實體。『言如影者』，水中的影子、鏡子中的影子等，都是依託于實體而生，比喻依他起性（Paratantra）由業緣顯現的緣故。『如毛輪者』，合起來說明前面的內容。因為眼睛有翳病，所以看到旋轉的毛輪。如果眼睛沒有翳病，那麼『一』和『二』都不存在了。因為心迷惑的緣故，虛妄地看到前面的『一』和『二』。如果智慧證悟真如，那麼『一』和『二』都不存在了。『因緣故幻有者』，總結世諦法由於相似的因緣，如幻般存在。
經文：幻化的人見到幻化，愚夫稱之為幻諦，幻術師見到幻化的法，幻化的一切都無所有。
解釋：『幻化見幻化者』，說明世間所有能見和所見都不是真實的，因為都是幻化的緣故。『愚夫名幻諦者』，是指那些沒有智慧之眼的凡夫，常常處於幻境之中，稱之為幻諦。『幻師見幻法者』，是指那些得到如幻之身的菩薩，能夠見到
【English Translation】 English version: Furthermore, when directly realizing wisdom, seeking the two aspects of Satya (ultimate truth) and Saṃvṛti-satya (conventional truth) is unattainable. It is not that either of the two truths is unattainable. This is to dispel the notion of 'one'. It is also not that when realizing Suchness (Tathatā), there is no 'two', but rather a 'one'. Seeking its 'one' aspect is also unattainable. From here, the third part concludes into 'one' and 'two'.
Sutra: In understanding, it is always a self-existent 'one'; in truth, it is always a self-existent 'two'; understanding this 'one' and 'two' is truly entering Paramārtha-satya (ultimate truth).
Explanation: Clarifying the 'one' and 'two' of the object and wisdom in the previous question. 'In understanding, it is always a self-existent 'one'' refers to non-discriminating wisdom always being 'one' in the understanding of form and formlessness. 'In truth, it is always a self-existent 'two'' refers to not considering truth and conventional truth as 'one' in understanding, which means there is no 'two'. 'Understanding this 'one' and 'two'' refers to understanding wisdom and truth, because of conventional truth it is not 'one', because of ultimate truth it is not 'two'. 'Truly entering Paramārtha-satya', 'truth' is the realization of wisdom, 'Paramārtha-satya' is understanding that wisdom and truth do not have a fixed 'one' and 'two', which is true realization. From here, the third part uses metaphors to explain Saṃvṛti-satya. It is divided into two parts. First is the first metaphor, explaining Saṃvṛti-satya.
Sutra: The illusion of Saṃvṛti-satya arises, like flowers in the sky, like shadows, like a whirling hair, due to causes and conditions, it exists like an illusion.
Explanation: 'The illusion of Saṃvṛti-satya arises' generally explains the illusory arising of Saṃskṛta (conditioned phenomena). The following two sentences separately give three metaphors. 'Like flowers in the sky' is a metaphor for illusory existence. It means that Parikalpita (the imagined nature) has no substance. 'Like shadows' refers to shadows in water, shadows in mirrors, etc., which are all born relying on substance, a metaphor for Paratantra (the dependent nature) appearing due to karmic conditions. 'Like a whirling hair' combines to explain the previous content. Because the eyes have cataracts, one sees a whirling hair. If the eyes have no cataracts, then 'one' and 'two' do not exist. Because the mind is deluded, it falsely sees the previous 'one' and 'two'. If wisdom realizes Suchness, then 'one' and 'two' do not exist. 'Due to causes and conditions, it exists like an illusion' concludes that Saṃvṛti-satya exists like an illusion due to similar causes and conditions.
Sutra: An illusion sees an illusion, fools call it illusory truth, illusionists see illusory phenomena, all illusions are non-existent.
Explanation: 'An illusion sees an illusion' explains that all that is seen and can be seen in the world is not real, because it is all illusory. 'Fools call it illusory truth' refers to those ordinary beings without the eyes of wisdom, who are always in an illusion and call it illusory truth. 'Illusionists see illusory phenomena' refers to those Bodhisattvas who have obtained an illusory body and can see
世諦幻不實故。諦幻悉皆無者。了人法空悉皆無矣。從此第二結勸正觀。
經。若瞭如是法即解一二義遍於一切法應作如是觀。
解曰。上之兩句結示上文。了前性相境智如是。解一二義。下之兩句勸令正觀。性相真俗不相離故。如是觀也。從此第二別明正智。于中分三。一明境智空。二明迷悟空。三明染凈空。初境智中文分為四。且初第一標境智空。
經。大王菩薩摩訶薩住勝義諦化諸有情一而無二。
解曰。明觀照也。同如來品實相下文。前對二諦辯智一二。此明智體照解皆空。菩薩摩訶薩者明觀行人。住勝義諦者。智相應行此自利也。化諸有情者。明利他行。佛及有情。一而無二者此有二義。一者真理不二。性平等故。二者事相不二。無分別智不取二相起勝劣故。如維摩說。乃受瓔珞施最下乞人。奉難勝如來無所分別等。為法施。即同此中一而無二。從此第二徴其所以。
經。何以故。
解曰。何故佛及有情一無二也。從此第三釋境界空。
經。有情菩提此二皆空。
解曰。言有情者悲所度生。言菩提者智所求覺。菩提有二。性凈菩提即本覺故。無上菩提究竟覺故。此二菩提與所度生照解平等二皆空也。從此第四結境界空。
經。以有情空得置菩提空
【現代漢語翻譯】 現代漢語譯本： 世俗諦是虛幻不真實的。如果說一切諦都是虛幻而無自性的，那麼就通達了人空和法空，一切都無自性了。從這裡開始，第二部分總結並勸導要正確地觀察。 經文：如果瞭解了這樣的法，就能理解一和二的含義，並且這種理解遍及一切法，應當這樣去觀察。 解釋：前面的兩句總結並揭示了上文的內容。瞭解了前面所說的自性、現象、境界和智慧就是這樣。理解了一和二的含義。後面的兩句勸導要正確地觀察。自性和現象、真諦和俗諦是不相分離的，所以要這樣觀察。從這裡開始，第二部分分別闡明正確的智慧。其中分為三部分：一是闡明境界和智慧皆空，二是闡明迷惑和覺悟皆空，三是闡明染污和清凈皆空。首先，在境界和智慧中，又分為四個部分。先是第一部分，標示境界和智慧皆空。 經文：大王，菩薩摩訶薩（Great Bodhisattva）安住于勝義諦（ultimate truth），化度一切有情（sentient beings），一而無二。 解釋：闡明觀照。如同《如來品》中實相的下文。前面針對二諦辯論智慧的一和二。這裡闡明智慧的本體、觀照和理解都是空性的。菩薩摩訶薩（Great Bodhisattva）是指觀行的修行人。安住于勝義諦（ultimate truth）是指與智慧相應的修行，這是自利。化度一切有情（sentient beings）是指利他的行為。佛和有情（sentient beings）一而無二，這裡有兩種含義：一是真理是不二的，自性是平等的；二是事相是不二的，無分別智不取二相，不起勝劣之見。如同《維摩經》所說，接受瓔珞施捨給最下賤的乞丐，供養難勝如來（unsurpassable Tathagata）而無所分別等等。爲了佛法而佈施，就如同這裡所說的一而無二。從這裡開始，第二部分提問原因。 經文：為什麼呢？ 解釋：為什麼佛和有情（sentient beings）是一而無二呢？從這裡開始，第三部分解釋境界是空性的。 經文：有情（sentient beings）和菩提（bodhi）這二者都是空性的。 解釋：說有情（sentient beings）是指被悲心所救度的眾生。說菩提（bodhi）是指被智慧所追求的覺悟。菩提（bodhi）有兩種：自性清凈的菩提（bodhi），即是本覺；無上菩提（unsurpassed bodhi），即是究竟的覺悟。這兩種菩提（bodhi）與所救度的眾生，觀照和理解是平等的，二者都是空性的。從這裡開始，第四部分總結境界是空性的。 經文：因為有情（sentient beings）是空性的，所以才能安立菩提（bodhi）是空性的。
【English Translation】 English version: The conventional truth is illusory and unreal. If all truths are said to be illusory and without inherent nature, then one understands the emptiness of persons and the emptiness of phenomena, and everything is without inherent nature. From here, the second part concludes and exhorts to correct observation. Sutra: If one understands such a dharma, one can understand the meaning of one and two, and this understanding pervades all dharmas. One should observe in this way. Explanation: The previous two sentences summarize and reveal the content of the preceding text. Understanding the aforementioned nature, phenomena, realms, and wisdom is like this. Understanding the meaning of one and two. The following two sentences exhort to correct observation. Nature and phenomena, ultimate truth and conventional truth are inseparable, so one should observe in this way. From here, the second part separately elucidates correct wisdom. It is divided into three parts: first, elucidating that realms and wisdom are empty; second, elucidating that delusion and enlightenment are empty; and third, elucidating that defilement and purity are empty. First, within realms and wisdom, there are four parts. First is the first part, indicating that realms and wisdom are empty. Sutra: Great King, a Bodhisattva-Mahasattva (Great Bodhisattva) dwells in the ultimate truth (paramārtha-satya), transforming all sentient beings (sattva), one and not two. Explanation: Elucidating contemplation. Like the following text on reality in the 'Tathagata Chapter'. The previous part debated the one and two of wisdom in relation to the two truths. This elucidates that the essence of wisdom, contemplation, and understanding are all empty. Bodhisattva-Mahasattva (Great Bodhisattva) refers to the practitioner of contemplation. Dwelling in the ultimate truth (paramārtha-satya) refers to practice corresponding to wisdom, which is self-benefit. Transforming all sentient beings (sattva) refers to the act of benefiting others. Buddha and sentient beings (sattva) are one and not two, which has two meanings: first, the truth is non-dual, and nature is equal; second, phenomena are non-dual, non-discriminating wisdom does not grasp two aspects and does not give rise to views of superiority or inferiority. As the Vimalakirti Sutra says, accepting necklaces and giving them to the lowest beggar, making offerings to the Unsurpassable Tathagata (ananutaratathāgata) without discrimination, and so on. Giving for the sake of the Dharma is like the one and not two mentioned here. From here, the second part asks for the reason. Sutra: Why? Explanation: Why are Buddha and sentient beings (sattva) one and not two? From here, the third part explains that realms are empty. Sutra: Sentient beings (sattva) and bodhi (bodhi) are both empty. Explanation: Saying 'sentient beings (sattva)' refers to beings saved by compassion. Saying 'bodhi (bodhi)' refers to the enlightenment sought by wisdom. There are two types of bodhi (bodhi): the bodhi (bodhi) of self-nature purity, which is original enlightenment; and unsurpassed bodhi (anuttara-bodhi), which is ultimate enlightenment. These two types of bodhi (bodhi) and the beings being saved, contemplation and understanding are equal, and both are empty. From here, the fourth part concludes that realms are empty. Sutra: Because sentient beings (sattva) are empty, bodhi (bodhi) can be established as empty.
以菩提空得置有情空。
解曰。以有情空等者。以所度生與菩提空無有二也。謂性凈菩提自他平等此俱空者。有情諸法無自性空。清凈菩提性凈故空。明修二利無能所相。故以此二性反明空。從此第二明迷悟空。于中分四。一標諸法空。二徴之所以。三釋境智空。四結境智空。且初第一標諸法空。
經。以一切法空空故空。
解曰。以一切法者。所謂二諦生死涅槃境智俱空。空空故空者。能所俱空我法俱空故云空空。照解空寂故云空也。從此第二徴之所以。
經。何以故。
解曰。何所以故彼皆空也。從此第三釋境智空。
經。般若無相二諦皆空。
解曰。般若無相者能照智空。二諦皆空者。生死涅槃彼二皆空。從此第四結境智空。于中分二。且初第一智因果空。
經。謂從無明至一切智無自相無他相。
解曰。明本末空此有兩釋。有說。無始十二緣生從無明行乃至最後一切智位無人相故名無自相。無法相故名無他相。人無我我所彼二空故無自他矣。有說。無始根本無明順自違他故眠生死。覺迷反本。違自順他成一切智。迷悟自他依對待立。照解絕待。彼皆無故。從此第二境性相空。
經。于勝義諦見無所見若有修行亦不取著若不修行亦不取著非行非
【現代漢語翻譯】 現代漢語譯本：以菩提的空性來安置有情的空性。
解釋：以有情空等同於菩提空，是因為所要度化的眾生與菩提的空性沒有差別。也就是說，自性清凈的菩提，自他平等，這兩者都是空性的。有情和諸法都沒有自性，所以是空性的。清凈的菩提因為其自性清凈也是空性的。這表明修習自利和利他，沒有能修和所修的對立。因此，用這兩種空性來反過來闡明空性。接下來第二部分闡明對空性的迷惑和證悟，其中分為四個部分：一、標明諸法皆空；二、徵詢原因；三、解釋境和智的空性；四、總結境和智的空性。首先是第一部分，標明諸法皆空。
經文：因為一切法都是空性，所以空性也是空性。
解釋：一切法，指的是二諦（satya-dvaya，俗諦和真諦）、生死和涅槃、境和智，這些都是空性的。空性也是空性，指的是能照之智和所照之境都是空性的，我執和法執都是空性的，所以說是空性也是空性。照見和理解空性，達到空寂的境界，所以說是空性。
接下來第二部分，徵詢原因。
經文：為什麼呢？
解釋：為什麼一切法都是空性的呢？因為它們本來就是空性的。
接下來第三部分，解釋境和智的空性。
經文：般若（prajna，智慧）無相，二諦（satya-dvaya，俗諦和真諦）都是空性的。
解釋：般若無相，指的是能照之智是空性的。二諦皆空，指的是生死和涅槃，這兩者都是空性的。
接下來第四部分，總結境和智的空性，其中分為兩個部分。首先是第一部分，智的因和果都是空性的。
經文：從無明（avidya，不明白事理）到一切智（sarvajnatva，對一切事物的徹底理解）都沒有自相，也沒有他相。
解釋：闡明了從根本到結果都是空性的，這裡有兩種解釋。一種說法是，無始以來的十二因緣生起，從無明、行，乃至最後達到一切智的果位，其中沒有人相，所以叫做沒有自相；沒有法相，所以叫做沒有他相。人無我和我所，這二者都是空性的，所以沒有自相和他相。另一種說法是，無始以來的根本無明，順從自己而違揹他人，因此沉睡于生死之中；覺悟了迷惑，迴歸本源，違背自己而順從他人，成就一切智。迷惑和覺悟、自己和他人，都是依對待而建立的，照見和理解超越了對待，這些都是不存在的。接下來第二部分，境的自性和現象都是空性的。
經文：在勝義諦（paramartha-satya，最高真理）中，見不到任何可見之物。如果修行，也不執著；如果不修行，也不執著，既不是修行也不是不修行。
【English Translation】 English version: By the emptiness of Bodhi, the emptiness of sentient beings is established.
Explanation: The emptiness of sentient beings is equivalent to the emptiness of Bodhi because there is no difference between the beings to be liberated and the emptiness of Bodhi. That is to say, the self-nature pure Bodhi, the equality of self and others, both are empty. Sentient beings and all dharmas have no self-nature, so they are empty. Pure Bodhi is also empty because of its self-nature purity. This shows that cultivating self-benefit and benefiting others has no opposition between the one who cultivates and what is cultivated. Therefore, these two emptinesses are used to explain emptiness in reverse. The second part explains the confusion and enlightenment of emptiness, which is divided into four parts: 1. Mark all dharmas as empty; 2. Inquire about the reason; 3. Explain the emptiness of realm and wisdom; 4. Summarize the emptiness of realm and wisdom. First is the first part, marking all dharmas as empty.
Sutra: Because all dharmas are empty, emptiness is also empty.
Explanation: All dharmas refer to the two truths (satya-dvaya, conventional truth and ultimate truth), samsara and nirvana, realm and wisdom, all of which are empty. Emptiness is also empty, referring to the wisdom that illuminates and the realm that is illuminated are both empty, and attachment to self and attachment to dharma are both empty, so it is said that emptiness is also empty. Seeing and understanding emptiness, reaching the state of empty stillness, so it is said to be empty.
Next is the second part, inquiring about the reason.
Sutra: Why?
Explanation: Why are all dharmas empty? Because they are inherently empty.
Next is the third part, explaining the emptiness of realm and wisdom.
Sutra: Prajna (prajna, wisdom) is without characteristics, and the two truths (satya-dvaya, conventional truth and ultimate truth) are empty.
Explanation: Prajna is without characteristics, referring to the wisdom that illuminates is empty. The two truths are empty, referring to samsara and nirvana, both of which are empty.
Next is the fourth part, summarizing the emptiness of realm and wisdom, which is divided into two parts. First is the first part, the cause and effect of wisdom are empty.
Sutra: From ignorance (avidya, not understanding things) to all-knowing (sarvajnatva, thorough understanding of all things) there is no self-characteristic, nor is there other-characteristic.
Explanation: It clarifies that from the root to the result are empty, and there are two explanations here. One saying is that the twelve links of dependent origination have arisen since the beginningless, from ignorance, action, and even finally reaching the fruit position of all-knowing, in which there is no person characteristic, so it is called no self-characteristic; there is no dharma characteristic, so it is called no other-characteristic. The absence of self and what belongs to self, both of these are empty, so there is no self-characteristic and other-characteristic. Another saying is that the fundamental ignorance since the beginningless, following oneself and violating others, therefore sleeps in samsara; awakening from delusion, returning to the origin, violating oneself and following others, achieving all-knowing. Delusion and enlightenment, self and others, are established by dependence, seeing and understanding transcends dependence, these do not exist. Next is the second part, the self-nature and phenomena of the realm are empty.
Sutra: In the ultimate truth (paramartha-satya, the highest truth), nothing visible is seen. If one practices, one is not attached; if one does not practice, one is not attached, neither practicing nor not practicing.
不行亦不取著於一切法皆不取著。
解曰。于勝義諦者標所詮也。見無所見者。無分別智照解理事悉皆平等。即見無所見也。若有修行亦不取著者。下別明也。明三賢位所有修行雖未亡相修無分別。于諸法中而不執取起染著也。下取著言準此應悉。如前義故云亦也。若不修行者。謂根本智正冥真理而無修相名不修行。非謂馳散不修行也。又設散位如不散時。于諸法中亦不取著。此依前解。非行非不行者。謂后得智由帶相故。非親證如名為非行。了幻利樂非不行也。於一切法皆不取著者。明於理事皆不著矣。從此第三明染凈空。于中分三。一標染凈位。二徴其所以。三釋染凈空。且初第一標染凈位。
經。菩薩未成佛以菩提為煩惱菩薩成佛時以煩惱為菩提。
解曰。菩薩未成佛等者此有二義。有說。煩惱菩提互有勝劣。如於凡位煩惱現增菩提種劣。于諸聖位菩提現增煩惱種劣。於前位中說為煩惱。於後位中說為菩提于成未成說為二故。有說。煩惱菩提其性無二。于隨染位性染菩提動為煩惱。于性凈位煩惱妄滅即為菩提。染凈雖殊性不異矣。從此第二徴其所以。
經。何以故。
解曰。染凈相違如何不異也。從此第三釋染凈空。文復分二。且初第一染凈俱空。
經。于第一義而無二
【現代漢語翻譯】 現代漢語譯本：不行也不執著於一切法，都不執著。
解釋：『于勝義諦者』標明所要解釋的內容。『見無所見者』，指無分別智照見理解事理都平等，就是見無所見。『若有修行亦不取著者』，下面分別說明。說明三賢位所有修行，雖然沒有完全消除相，修無分別，對於諸法中而不執取，不生起染著。下面『取著』的說法，依此應都理解。如前面的意思，所以說『亦』。『若不修行者』，指根本智真正冥合真理而沒有修行的相，名為不修行，不是指散亂而不修行。又假設散亂時，如同不散亂時，對於諸法中也不執著。這是依據前面的解釋。『非行非不行者』，指后得智因為帶有相，所以不是親證，如實名為非行，了知幻化利益安樂，不是不行。『於一切法皆不取著者』，說明對於事理都不執著。從此第三部分說明染凈空，其中分為三部分。一是標明染凈位，二是徵詢原因，三是解釋染凈空。首先是第一部分，標明染凈位。
經文：菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提（Bodhi，覺悟；Klesha，煩惱）。
解釋：菩薩未成佛等，這裡有兩種解釋。一種說法是，煩惱和菩提互相有勝劣。比如在凡夫位，煩惱顯現增多，菩提的種子弱小。在諸聖位，菩提顯現增多，煩惱的種子弱小。在前一個階段說為煩惱，在後一個階段說為菩提，對於成佛和未成佛，說是兩種。另一種說法是，煩惱和菩提的性質沒有兩種。在隨順染污的階段，性質染污，菩提動搖成為煩惱。在性質清凈的階段，煩惱妄念滅除，就是菩提。染污和清凈雖然不同，性質沒有差異。從此第二部分，徵詢原因。
經文：為什麼呢？
解釋：染污和清凈相互違背，怎麼會沒有差異呢？從此第三部分，解釋染凈空，文又分為兩部分。首先是第一部分，染凈都空。
經文：在第一義諦（Paramārtha-satya）中沒有兩種。
【English Translation】 English version: Not acting, yet not clinging to any dharma; not clinging at all.
Explanation: 'Regarding the ultimate truth' indicates what is to be explained. 'Seeing without seeing' refers to the non-discriminating wisdom illuminating and understanding that principle and phenomena are all equal, which is seeing without seeing. 'If there is practice, yet not clinging' is explained separately below. It clarifies that all practices in the Three Worthies stage, although not completely eliminating appearances, cultivate non-discrimination, and do not grasp or become attached to any dharma. The following mentions of 'clinging' should be understood accordingly, as in the previous meaning, hence the word 'also'. 'If not practicing' refers to fundamental wisdom truly merging with reality without the appearance of practice, called non-practice, not referring to being scattered and not practicing. Furthermore, even in a scattered state, one does not cling to any dharma, just as when not scattered. This is based on the previous explanation. 'Neither acting nor not acting' refers to subsequent wisdom, which, because it carries appearances, is not direct realization, truly called non-acting, but understanding illusion and benefiting with joy is not non-acting. 'Not clinging to any dharma' clarifies that one does not cling to either principle or phenomena. From here, the third part explains the emptiness of defilement and purity, divided into three parts. First, indicating the positions of defilement and purity; second, inquiring about the reason; and third, explaining the emptiness of defilement and purity. First is the first part, indicating the positions of defilement and purity.
Sutra: When a Bodhisattva (Bodhisattva, enlightenment being) has not yet become a Buddha, they take Bodhi (Bodhi, enlightenment) as Klesha (Klesha, affliction); when a Bodhisattva becomes a Buddha, they take Klesha as Bodhi.
Explanation: 'When a Bodhisattva has not yet become a Buddha, etc.' has two meanings here. One explanation is that Klesha and Bodhi have superiority and inferiority relative to each other. For example, in the position of an ordinary being, Klesha appears and increases, and the seed of Bodhi is weak. In the positions of the sages, Bodhi appears and increases, and the seed of Klesha is weak. In the former stage, it is said to be Klesha; in the latter stage, it is said to be Bodhi; regarding becoming a Buddha and not becoming a Buddha, they are said to be two. Another explanation is that the nature of Klesha and Bodhi is not two. In the stage of following defilement, the nature is defiled, and Bodhi moves and becomes Klesha. In the stage of pure nature, the delusion of Klesha is extinguished, which is Bodhi. Although defilement and purity are different, their nature is not different. From here, the second part inquires about the reason.
Sutra: Why is that?
Explanation: Defilement and purity contradict each other, so how can they not be different? From here, the third part explains the emptiness of defilement and purity, and the text is divided into two parts. First is the first part, both defilement and purity are empty.
Sutra: In the ultimate truth (Paramārtha-satya), there are not two.
故。
解曰。于第一義等者。謂智證如煩惱菩提俱不可得無二體故。從此第二明相皆空。
經。諸佛如來與一切法悉皆如故。
解曰。由智證理。理無二故。由智達事。事相皆如故。說諸佛與一切法悉皆如矣。從此第二問答修證。于中分二。且初第一波斯匿王問。
經。波斯匿王白佛言十方諸佛一切菩薩云何不離文字而行實相。
解曰。問文字也。同如來品觀照下文。十方諸佛者明已修也。一切菩薩者明現修也。云何已下問所修法。不離文字者云何不離也。而行實相者如何修習而行實相。從此第二如來正答。于中分二。初別答修行。后結護果等。初別答中分為三。一明文字相。二明修實相。三遣文字相。初文字中文復分三。且初第一總標文字。
經。佛言大王文字者謂契經應頌記別諷誦自說緣起譬喻本事本生方廣希有論議。
解曰。佛言等者牒前問也。謂契經下列其名也。能說之人有五。如上所說教法數等塵沙。匯聚區分唯有此等十二分教。梵語列者。所謂修多羅．祇夜．和伽羅那．伽他．優陀那．尼陀那．阿波陀那．伊帝越多伽．阇多伽．毗佛略．阿浮陀達摩．優波提舍。敵對翻者如經所列。牒名辯相如上卷初。義理徴求如別章矣。從此第二明皆實相。
經。所
【現代漢語翻譯】 現代漢語譯本： 故。
解曰：關於『于第一義等』，是指智慧證悟到煩惱和菩提都不可得，沒有二元對立的本體。因此，第二點表明一切現象皆空。
經：諸佛如來與一切法，都如其本來的樣子。
解曰：由於智慧證悟真理，真理是唯一的。由於智慧通達事物，事物的現象都如其本來的樣子。所以說諸佛與一切法都如其本來的樣子。從這裡開始，第二部分是關於修證的問答，分為兩部分。首先是波斯匿王（Prasenajit，古印度拘薩羅國國王）的提問。
經：波斯匿王（Prasenajit）對佛說：十方諸佛和一切菩薩，如何才能不離開文字而修行實相？
解曰：這是關於文字的提問，與《如來品》中觀照下文相似。『十方諸佛』表明他們已經完成了修行。『一切菩薩』表明他們正在修行。『云何』以下是詢問所修習的法門。『不離文字』是指如何才能不離開文字。『而行實相』是指如何修習才能證入實相。從這裡開始，第二部分是如來的正式回答，分為兩部分：首先是分別回答修行的問題，然後是總結守護果報等。在分別回答修行的問題中，又分為三部分：一是說明文字的相狀，二是說明修習實相，三是遣除對文字的執著。首先是關於文字的部分，又分為三部分。首先是總的標明文字。
經：佛說：大王，文字是指契經（Sutra，佛經）、應頌（Geya，以詩歌形式重複敘述教義的經典）、記別（Vyakarana，對弟子未來成就的預言）、諷誦（Gatha，偈頌）、自說（Udana，佛陀不經提問而自說的經典）、緣起（Nidana，敘述佛陀說法的因緣）、譬喻（Avadana，以故事形式說明教義的經典）、本事（Itivrttaka，講述過去世的事件）、本生（Jataka，講述佛陀前世的故事）、方廣（Vaipulya，廣大的經典）、希有（Adbhuta-dharma，講述神奇事件的經典）、論議（Upadesha，論議形式的經典）。
解曰：『佛言』等，是承接前面的提問。『謂契經』等，是列出這些經典的名目。能說之人有五種。如上面所說的教法數量，多如塵沙。匯聚區分，只有這十二分教。用梵語來說，就是：修多羅（Sutra）、祇夜（Geya）、和伽羅那（Vyakarana）、伽他（Gatha）、優陀那（Udana）、尼陀那（Nidana）、阿波陀那（Avadana）、伊帝越多伽（Itivrttaka）、阇多伽（Jataka）、毗佛略（Vaipulya）、阿浮陀達摩（Adbhuta-dharma）、優波提舍（Upadesha）。對應翻譯就是經文中所列出的。解釋這些名目的含義，如上捲開頭所說。義理的探求，在其他章節中。 從此第二明皆實相。
經：所
【English Translation】 English version: Thus.
Explanation: 'Regarding the equality of the First Principle,' it means that wisdom realizes that neither afflictions nor Bodhi are attainable, and there is no dualistic entity. Therefore, the second point clarifies that all phenomena are empty.
Sutra: The Buddhas and Tathagatas, along with all dharmas, are all as they are in their original state.
Explanation: Because wisdom realizes the truth, and the truth is singular. Because wisdom understands things, and the phenomena of things are all as they are in their original state. Therefore, it is said that the Buddhas and all dharmas are all as they are. From here, the second part is about questions and answers on cultivation and realization, divided into two parts. First is King Prasenajit's (King of Kosala in ancient India) question.
Sutra: King Prasenajit said to the Buddha: How can the Buddhas of the ten directions and all Bodhisattvas practice the true aspect without departing from words?
Explanation: This is a question about words, similar to the contemplation in the 'Tathagata Chapter' below. 'The Buddhas of the ten directions' indicates that they have completed their practice. 'All Bodhisattvas' indicates that they are currently practicing. 'How' below is asking about the Dharma being practiced. 'Without departing from words' refers to how one can not depart from words. 'And practice the true aspect' refers to how one can cultivate and enter the true aspect. From here, the second part is the Buddha's formal answer, divided into two parts: first, answering the questions about practice separately, and then summarizing the protection of karmic results, etc. In the separate answers about practice, it is further divided into three parts: first, explaining the characteristics of words; second, explaining the practice of the true aspect; and third, eliminating attachment to words. First is the part about words, which is further divided into three parts. First is the general indication of words.
Sutra: The Buddha said: Great King, words refer to Sutras (teachings of the Buddha), Geya (verses repeating the teachings), Vyakarana (prophecies of disciples' future achievements), Gatha (hymns), Udana (spontaneous utterances of the Buddha), Nidana (narrations of the causes and conditions of the Buddha's teachings), Avadana (stories illustrating the teachings), Itivrttaka (accounts of past events), Jataka (stories of the Buddha's previous lives), Vaipulya (extensive scriptures), Adbhuta-dharma (accounts of miraculous events), and Upadesha (discourses).
Explanation: 'The Buddha said,' etc., is in response to the previous question. 'Referring to Sutras,' etc., is listing the names of these scriptures. There are five types of speakers. Like the number of teachings mentioned above, as numerous as dust particles. Gathering and distinguishing them, there are only these twelve divisions of teachings. In Sanskrit, they are: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesha. The corresponding translations are as listed in the scripture. The explanation of the meanings of these names is as mentioned at the beginning of the upper volume. The inquiry into the principles is in other chapters. From this second clarification, all are the true aspect.
Sutra: What
有宣說音聲語言文字章句一切皆如無非實相。
解曰。此出體也。所有宣說者標所說也。音聲語言者。諸說佛教聲為體者。色蘊所攝即此句也。文字章句者。諸說佛教名為體者。行蘊所攝即此句也。一切皆如無非實相者。謂契經等彼能所詮攝事歸如。無非實相。又佛說法正為顯如。離如之外更無一字。故聲及字悉皆如矣。從此第三及結非如。
經。若取文字相者即非實相。
解曰。若取文字等者明取著也。謂無分別不著文相。是修實相取文字相即非實相。從此第二明修實相。于中分二。一依文字修二明佛智母。初文字中文復分三。且初第一如文字修。
經。大王修實相者如文字修。
解曰。修實相者牒能修人。如文字修示所修法。文字所說理事皆如。如文字修得實相故。從此第二明是智母。
經。實相即是諸佛智母一切有情根本智母。
解曰。上兩句明諸佛已修實相。下兩句明有情現當修故。謂契經等文字實相所詮理事。事有斷修。修有萬行。萬行雖別實相體同。故言實相為佛智母也。有情智母者。謂諸有情實相平等聞名信解。即本母也。又實相者即是本覺。由本覺故發生正智。至究竟覺。一切智圓。本覺即是諸佛智母。有情智母者。有情由斯為眾行本。故以本覺為智母
【現代漢語翻譯】 現代漢語譯本：
經文：有宣說音聲語言文字章句一切皆如無非實相。
解釋：此句闡述了實相的本體。『所有宣說者』標明了所宣說的內容。『音聲語言』指那些認為佛教的音聲為本體的觀點，屬於色蘊所攝，即指此句。『文字章句』指那些認為佛教的名相為本體的觀點，屬於行蘊所攝，即指此句。『一切皆如無非實相者』，意思是說契經等所能詮釋的事物都歸於『如』，沒有不是實相的。而且佛陀說法正是爲了顯明『如』，除了『如』之外，沒有一個字不是如此，所以音聲和文字都歸於『如』。從這裡開始是第三部分以及總結，說明並非『如』。
經文：若取文字相者即非實相。
解釋：『若取文字等者』，說明了執取和著相。意思是說，要無分別，不執著于文字的表相，這才是修習實相。如果執取文字的表相，就不是實相。從這裡開始是第二部分，說明修習實相。其中分為兩部分：一是依文字修習，二是闡明佛智之母。首先是文字部分，文字中又分為三部分。先看第一部分，如何依文字修習。
經文：大王修實相者如文字修。
解釋：『修實相者』，指明了能修習的人。『如文字修』，揭示了所修習的方法。文字所說的道理和事物都歸於『如』，像文字一樣修習就能證得實相。從這裡開始是第二部分，說明這是智慧之母。
經文：實相即是諸佛智母一切有情根本智母。
解釋：上面兩句說明了諸佛已經修習了實相。下面兩句說明了有情現在和將來要修習實相。意思是說，契經等文字實相所詮釋的道理和事物，事物有斷除和修習。修習有萬種修行方法，萬種修行方法雖然不同，但實相的本體是相同的。所以說實相是佛智之母。『有情智母者』，意思是說，諸有情對實相平等，聽聞后信解，這就是根本之母。而且實相就是本覺。由於本覺的緣故，發生正智，達到究竟覺，一切智慧圓滿。本覺就是諸佛的智慧之母。『有情智母者』，有情由此作為各種行為的根本，所以把本覺作為智慧之母。
【English Translation】 English version:
Sutra: There is the exposition that all sounds, languages, words, phrases, and sentences are like reality and are none other than the true aspect.
Explanation: This explains the substance of reality. 'All that is expounded' indicates what is being expounded. 'Sounds and languages' refers to those who consider the sounds of Buddhism as the substance, which is included in the skandha of form, referring to this sentence. 'Words, phrases, and sentences' refers to those who consider the names of Buddhism as the substance, which is included in the skandha of formations, referring to this sentence. 'All are like reality and are none other than the true aspect' means that the things that can be explained by the sutras, etc., all return to 'suchness', and there is nothing that is not the true aspect. Moreover, the Buddha's teaching is precisely to reveal 'suchness', and there is not a single word that is not so apart from 'suchness', so sounds and words all return to 'suchness'. From here begins the third part and the conclusion, explaining that it is not 'suchness'.
Sutra: If one grasps the characteristics of words, then that is not the true aspect.
Explanation: 'If one grasps words, etc.' explains grasping and attachment. It means that one should be without discrimination and not be attached to the appearance of words, which is the practice of the true aspect. If one grasps the appearance of words, then it is not the true aspect. From here begins the second part, explaining the practice of the true aspect. It is divided into two parts: first, practicing according to words; second, explaining the mother of Buddha's wisdom. First is the part about words, which is further divided into three parts. Let's look at the first part, how to practice according to words.
Sutra: Great King, those who practice the true aspect practice according to words.
Explanation: 'Those who practice the true aspect' indicates the person who can practice. 'Practice according to words' reveals the method of practice. The principles and things spoken by words all return to 'suchness', and one can attain the true aspect by practicing like words. From here begins the second part, explaining that this is the mother of wisdom.
Sutra: The true aspect is the mother of the wisdom of all Buddhas and the fundamental wisdom of all sentient beings.
Explanation: The above two sentences explain that all Buddhas have already practiced the true aspect. The following two sentences explain that sentient beings will practice the true aspect now and in the future. It means that the principles and things explained by the words and the true aspect of the sutras, etc., have cessation and practice. There are ten thousand practices, but although the ten thousand practices are different, the substance of the true aspect is the same. Therefore, it is said that the true aspect is the mother of the wisdom of the Buddhas. 'The mother of the wisdom of sentient beings' means that all sentient beings are equal to the true aspect, and after hearing it, they believe and understand it, which is the fundamental mother. Moreover, the true aspect is the original awareness. Because of the original awareness, correct wisdom arises, reaching ultimate enlightenment, and all wisdom is complete. The original awareness is the mother of the wisdom of all Buddhas. 'The mother of the wisdom of sentient beings' means that sentient beings use this as the root of all actions, so the original awareness is taken as the mother of wisdom.
矣。從此第三結為智體。
經。此即名為一切智體。
解曰。即此實相為智體矣。從此第二明佛智母。于中分三。且初第一明佛智母。
經。諸佛未成佛與當佛為智母諸佛已成佛即為一切智未得為性已得為智。
解曰。諸佛未成佛者明在因也。與當佛為智母者。謂前實相即是本覺。因中本覺為無明覆。望后當果必正智圓。與自當佛為智因也。如如意寶垢穢暫時垢盡體圓。說初為母。諸佛已成佛即為一切智者明果德圓。覺解圓極即為智也。未得為性已得為智者辯因果也。因中障覆即為佛性。果德顯現名一切智。問為復實相為緣生智。為復實相即為智母。答有二義。有說。實相體常不變因聲詮顯名言故熏。熏發識中本無漏種。從種起現證實相理。因彼緣彼正智得生。故說實相名為智母。有說。實相即是本覺。因中本覺有勝堪能。合未無明漸次微劣初地分顯名為始覺。果位頓圓名一切智。說因本覺即為智母。法相法性幸而參詳。從此第二明三乘性。
經。三乘般若不生不滅。自性常住。
解曰。言三乘者三乘之人。言般若者實相等也。不生不滅者明體常也。自性常住者。謂彼實相體不生滅不變易也。雖三乘者證解不同。論其智體等無異矣。從此第三總明覺性。
經。一切有情此
【現代漢語翻譯】 現代漢語譯本： 矣。從此第三個結就成爲了智慧的本體。
經：這就是被稱為一切智慧的本體。
解：就是這個實相成爲了智慧的本體。從此第二部分闡明佛的智慧之母，其中分為三部分。首先，第一部分闡明佛的智慧之母。
經：諸佛未成佛時和將要成佛時，實相是智慧之母；諸佛已經成佛時，實相就是一切智慧；未證得時是佛性，已經證得時就是智慧。
解：諸佛未成佛時，說明還在因地修行。『與當佛為智母者』，意思是說前面的實相就是本覺（本來就具有的覺悟）。因地中的本覺被無明（迷惑）所覆蓋，期望將來證得正智圓滿的果位，對於將要成佛的自身來說，實相是智慧的因。就像如意寶珠，污垢只是暫時的，一旦污垢去除，寶珠的本體就圓滿了。所以說最初的實相是智慧之母。『諸佛已成佛即為一切智者』，說明果地的功德圓滿，覺悟和理解達到極致就是智慧。『未得為性已得為智者』，辨別因和果。因地中被障礙覆蓋的就是佛性，果地的功德顯現就叫做一切智慧。問：是實相作為因緣生出智慧，還是實相就是智慧之母？答：有兩種說法。一種說法認為，實相的本體是恒常不變的，因為聲音的詮釋和顯現名言的緣故而被熏習，熏習引發識中本來沒有的無漏種子，從種子生起顯現，證實實相的道理，因為那個緣故，正智得以產生，所以說實相是智慧之母。另一種說法認為，實相就是本覺，因地中的本覺具有殊勝的能力，與未盡的無明相合，逐漸變得微弱，初地菩薩部分顯現，稱為始覺（開始覺悟），果位完全圓滿，稱為一切智慧。所以說因地的本覺就是智慧之母。法相和法性，希望能夠仔細參詳。從此第二部分闡明三乘的體性。
經：三乘的般若（智慧）不生不滅，自性恒常存在。
解：所說的三乘，指的是三乘之人。所說的般若，指的是實相等。『不生不滅者』，說明本體是恒常的。『自性常住者』，指的是那個實相的本體不生不滅，不會改變。雖然三乘之人證悟和理解不同，但就他們的智慧本體來說，是完全沒有差異的。從此第三部分總的闡明覺悟的體性。
經：一切有情（眾生）的此...
【English Translation】 English version: Therefore, this third knot becomes the embodiment of wisdom.
Sutra: This is called the embodiment of all wisdom.
Explanation: This very reality is the embodiment of wisdom. From here, the second part elucidates the mother of Buddha's wisdom, which is divided into three parts. First, the first part elucidates the mother of Buddha's wisdom.
Sutra: For Buddhas who have not yet attained Buddhahood and those who will become Buddhas, reality is the mother of wisdom; for Buddhas who have already attained Buddhahood, reality is all wisdom; what has not been attained is Buddha-nature, and what has been attained is wisdom.
Explanation: 'Buddhas who have not yet attained Buddhahood' indicates the stage of practice in the causal realm. 'Reality is the mother of wisdom for those who will become Buddhas' means that the aforementioned reality is the original enlightenment (inherent awakening). The original enlightenment in the causal realm is covered by ignorance (delusion), and in anticipation of the future attainment of perfect wisdom in the resultant realm, reality is the cause of wisdom for oneself who will become a Buddha. It is like a wish-fulfilling jewel, where the dirt is only temporary, and once the dirt is removed, the jewel's essence is complete. Therefore, the initial reality is said to be the mother of wisdom. 'Buddhas who have already attained Buddhahood, reality is all wisdom' indicates the perfection of merit in the resultant realm, where awakening and understanding reach their ultimate state, which is wisdom. 'What has not been attained is Buddha-nature, and what has been attained is wisdom' distinguishes between cause and effect. What is covered by obstacles in the causal realm is Buddha-nature, and the manifestation of merit in the resultant realm is called all wisdom. Question: Does reality give rise to wisdom through conditions, or is reality the mother of wisdom? Answer: There are two views. One view holds that the essence of reality is constant and unchanging, and it is conditioned by the interpretation of sound and the manifestation of language, which then triggers the latent, uncontaminated seeds in consciousness. These seeds then arise and manifest, verifying the principle of reality, and through that condition, right wisdom is born. Therefore, reality is said to be the mother of wisdom. Another view holds that reality is the original enlightenment, and the original enlightenment in the causal realm has a superior capacity. It combines with the unexhausted ignorance, gradually becoming weaker, and partially manifests in the first Bhumi (stage of a Bodhisattva), which is called the beginning of enlightenment. When the resultant realm is completely perfected, it is called all wisdom. Therefore, the original enlightenment in the causal realm is said to be the mother of wisdom. It is hoped that the characteristics and nature of phenomena can be carefully examined. From here, the second part elucidates the nature of the Three Vehicles.
Sutra: The Prajna (wisdom) of the Three Vehicles neither arises nor ceases, and its self-nature is eternally abiding.
Explanation: The Three Vehicles refer to the people of the Three Vehicles. Prajna refers to reality and so on. 'Neither arises nor ceases' indicates that the essence is constant. 'Self-nature is eternally abiding' refers to the fact that the essence of that reality neither arises nor ceases and does not change. Although the Three Vehicles have different realizations and understandings, their wisdom essence is completely the same. From here, the third part generally elucidates the nature of enlightenment.
Sutra: All sentient beings' this...
為覺性。
解曰。豈唯諸佛及三乘人。不以鉅細一切有情實相平等為覺性故。從此第三違文字相。于中分三。且初第一遣文字相。
經。若菩薩不著文字不離文字無文字相非無文字。
解曰。若菩薩者明修行人。不著文字者遣如言執。不離文字者不應撥無。無文字相者不應住相。非無文字者。謂離分別如文字修。一一文字皆得實相解脫智也。初離執有。次離撥無。次不住相。后順解脫。從此第二遣修行相。
經。能如是修不見修相是即名為修文字者而能得於般若真性。
解曰。初之兩句遣修行相。次之兩句明順文修。后之兩句得般若性。從此第三結修般若。
經。是為般若波羅蜜多。
解曰。能如上者智隨文字而證實相。是即名為至彼岸矣。從此第二結護果等。
經。大王菩薩摩訶薩護佛果護十地行護化有情為若此也。
解曰。此文結上果因兩品。顯別依總彰此勝德。無倒修習即護國也。從此第三問答理事。于中分五。一波斯匿王問。二世尊總答。三總徴所以。四別釋一多。五結非一二。且初第一波斯匿王問。
經。波斯匿王白佛言真性是一有情品類根行無量法門為一為無量耶。
解曰。此下經文近明二諦。遠結上也。如前長科。觀如來品初九
【現代漢語翻譯】 現代漢語譯本： 為覺性（Buddhatā）。
解曰：豈止諸佛和三乘人，一切有情，無論大小，其真實相平等，皆為覺性。此為第三個違背文字相。其中分為三部分。首先是第一個遣除文字相。
經：若菩薩不著文字，不離文字，無文字相，非無文字。
解曰：若菩薩者，說明是修行之人。不著文字者，遣除如言語的執著。不離文字者，不應否定文字。無文字相者，不應住于文字之相。非無文字者，是指離開分別，如文字般修行。每一個文字都能得到實相解脫之智。首先是離開執有，其次是離開否定，再次是不住于相，最後是順應解脫。此為第二個遣除修行相。
經：能如是修，不見修相，是即名為修文字者，而能得於般若真性。
解曰：前兩句是遣除修行之相，后兩句是說明順應文字而修。最後兩句是得到般若之性。此為第三個總結修行般若。
經：是為般若波羅蜜多（Prajñāpāramitā）。
解曰：能像上面所說的那樣，智慧隨著文字而證實相，這就是到達彼岸了。此為第二個總結守護果等。
經：大王，菩薩摩訶薩（Bodhisattva-mahāsattva）護佛果，護十地行，護化有情，為此也。
解曰：此文總結了上面的果和因兩品，顯示了差別，依據了總體，彰顯了這種殊勝的功德。沒有顛倒地修習就是守護國家。此為第三個問答理事。其中分為五部分。一是波斯匿王（Prasenajit）問，二是世尊（Bhagavān）總答，三是總征所以，四是分別解釋一和多，五是總結非一非二。首先是第一個波斯匿王問。
經：波斯匿王白佛言：真性是一，有情品類根行無量，法門為一為無量耶？
解曰：下面的經文，近處說明二諦（two truths），遠處總結了上面所說的內容。如前面的長科，觀如來品（Tathāgata）的最初九。
【English Translation】 English version: It is awareness (Buddhatā).
Explanation: Not only Buddhas and those of the Three Vehicles, but all sentient beings, regardless of size, have the same true nature, which is awareness. This is the third aspect of contradicting literal forms. It is divided into three parts. First is the first part, which dispels attachment to literal forms.
Sutra: If a Bodhisattva is not attached to letters, does not depart from letters, has no attachment to the form of letters, and is not without letters.
Explanation: 'If a Bodhisattva' indicates a practitioner. 'Not attached to letters' means dispelling attachment to words. 'Does not depart from letters' means one should not deny letters. 'Has no attachment to the form of letters' means one should not dwell on the form of letters. 'Is not without letters' means practicing like letters, free from discrimination. Each letter can attain the wisdom of true nature and liberation. First, one departs from attachment to existence; second, one departs from denial; third, one does not dwell on forms; and finally, one accords with liberation. This is the second part, which dispels attachment to practice.
Sutra: If one can cultivate in this way, without seeing the form of cultivation, then one is called a cultivator of letters, and can attain the true nature of Prajñā (wisdom).
Explanation: The first two sentences dispel the form of practice, and the next two sentences explain cultivating in accordance with the text. The last two sentences explain attaining the nature of Prajñā. This is the third part, which concludes the cultivation of Prajñā.
Sutra: This is Prajñāpāramitā (Perfection of Wisdom).
Explanation: Being able to be as described above, wisdom follows the letters and verifies the true nature, which is reaching the other shore. This is the second part, which concludes the protection of the fruit, etc.
Sutra: Great King, the Bodhisattva-mahāsattva protects the fruit of Buddhahood, protects the practice of the Ten Grounds, and protects the transformation of sentient beings; it is for this.
Explanation: This passage concludes the two sections of fruit and cause above, showing the differences, relying on the whole, and manifesting this supreme virtue. Cultivating without inversion is protecting the country. This is the third part, which questions and answers about principle and phenomena. It is divided into five parts. First, King Prasenajit asks; second, the Bhagavan (World Honored One) answers in general; third, he generally inquires about the reason; fourth, he separately explains one and many; and fifth, he concludes that it is neither one nor two. First is the first part, where King Prasenajit asks.
Sutra: King Prasenajit said to the Buddha, 'Is true nature one, or are the categories, roots, and practices of sentient beings immeasurable, and the Dharma (teachings) one or immeasurable?'
Explanation: The following sutra passages explain the two truths (two truths) in the near term and summarize what was said above in the long term. As in the previous long section, the first nine of the chapter on contemplating the Tathāgata (Tathāgata).
行經為總標問。從佛告下至此上結為問答也。此下至終即是第三總結上文。明前理事。文有遠近義含通。為讀者悉矣。真性是一者。標所證理。真如法性體是一也。言有情者。通諸聖凡一切有情也。言品類者。聖中三乘凡中六趣也。且如人中種類無數。況余界趣詎可測乎。言根行者根有三種。上中下根。行有頓漸利鈍等異。言無量者通上四類。一者有情。二者品類。三根。四行。從寬向狹悉皆無量。標其多也。法門為一為無量者發二問也。如來所說般若之法。為如真性法門是一。為如有情法門無量耶。從此第二如來總答。
經。佛言大王法門非一亦非無量。
解曰。法門非一者。佛對根宜當病設藥。一音演說隨類各解故非一也。亦非無量者。當病之教雖等塵沙。隨所證理非無量也。又以所證就有情心。一一門中皆得解脫故非一也。有情畢竟行無不修。障無不盡。至無上覺佛果圓滿。非無量矣。從此第三總徴所以。
經。何以故。
解曰。何所以故非定一多也。從此第四別釋一多。于中分二。一明法一多二明諦一二。初明一多中復分二。且初第一明法門多。
經。由諸有情色法心法五取蘊相我人知見種種根行品類無邊法門隨根亦有無量。
解曰。明非一也。由諸有情者總標類也。
【現代漢語翻譯】 現代漢語譯本 行經文是總的提問標誌。從『佛告』（Buddha's announcement）以下到『此上結』（the above conclusion）是問答部分。從『此下』（the following）到結束是第三部分，總結上文，闡明事和理。文中的遠近義包含貫通，讀者自會明白。『真性是一』（True nature is one）是標明所證的理，真如法性的本體是一。『言有情者』（Speaking of sentient beings）指包括聖人和凡人在內的一切有情眾生。『言品類者』（Speaking of categories）指聖人中的三乘和凡人中的六道。比如人中的種類無數，更何況其他界趣，怎麼能測度呢？『言根行者』（Speaking of faculties and practices）根有三種，上根、中根、下根。行有頓悟、漸悟、利根、鈍根等不同。『言無量者』（Speaking of immeasurable）包括以上四類：一是有情，二是品類，三是根，四是行。從寬泛到狹窄，都無量無邊，標明其多。『法門為一為無量者』（Are the Dharma gates one or immeasurable?）是提出兩個問題。如來所說的般若之法，是像真性一樣法門是一，還是像有情一樣法門無量呢？從此開始第二部分，如來總的回答。
經：佛言：『大王，法門非一，亦非無量。』
解曰：『法門非一者』（Dharma gates are not one）是說佛根據眾生的根器，對癥下藥，用一種聲音演說，眾生隨各自的理解而不同，所以不是一。『亦非無量者』（Also not immeasurable）是說對癥的教法雖然像塵沙一樣多，但隨著所證的理，並非無量。又因為所證的理與有情的心相應，每一個法門中都能得到解脫，所以不是一。有情眾生最終修行所有法門，消除所有障礙，達到無上覺悟，佛果圓滿，所以不是無量。從此開始第三部分，總的徵詢原因。
經：『何以故？』
解曰：『何所以故非定一多也』（Why is it not definitely one or many?）從此開始第四部分，分別解釋一和多。其中分為兩部分：一是闡明法的一和多，二是闡明諦的一和二。首先闡明一和多，其中又分為兩部分。先是第一部分，闡明法門多。
經：『由諸有情法、心法、五取蘊相、我人知見、種種根行品類無邊，法門隨根亦有無量。』
解曰：闡明不是一。『由諸有情者』（Because of all sentient beings）是總的標明類別。
【English Translation】 English version The passage '行經為總標問' (The sutra's conduct is a general question mark) indicates the overall questioning. From '佛告' (Buddha's announcement) downwards to '此上結' (the above conclusion) forms the question and answer section. From '此下' (the following) to the end is the third part, summarizing the above and clarifying the principles and phenomena. The distant and near meanings in the text contain thorough understanding, which the reader will comprehend. '真性是一' (True nature is one) marks the principle being realized, the essence of Suchness and Dharma-nature is one. '言有情者' (Speaking of sentient beings) refers to all sentient beings, including both sages and ordinary beings. '言品類者' (Speaking of categories) refers to the three vehicles among sages and the six realms among ordinary beings. For example, there are countless kinds among humans, let alone other realms, how can they be measured? '言根行者' (Speaking of faculties and practices) faculties are of three kinds: superior, medium, and inferior. Practices have differences such as sudden and gradual, sharp and dull. '言無量者' (Speaking of immeasurable) includes the above four categories: first, sentient beings; second, categories; third, faculties; fourth, practices. From broad to narrow, all are immeasurable, marking their multitude. '法門為一為無量者' (Are the Dharma gates one or immeasurable?) raises two questions. Is the Prajna Dharma spoken by the Tathagata like the true nature, where the Dharma gate is one, or like sentient beings, where the Dharma gates are immeasurable? From here begins the second part, the Tathagata's general answer.
Sutra: The Buddha said, 'Great King, the Dharma gates are neither one nor immeasurable.'
Explanation: '法門非一者' (Dharma gates are not one) means that the Buddha prescribes medicine according to the roots of sentient beings, using one sound to expound, and sentient beings understand differently according to their respective understandings, so it is not one. '亦非無量者' (Also not immeasurable) means that although the teachings that address the problems are as numerous as dust and sand, they are not immeasurable according to the principle being realized. Moreover, because the principle being realized corresponds to the minds of sentient beings, liberation can be attained in each Dharma gate, so it is not one. Sentient beings ultimately cultivate all Dharma gates, eliminate all obstacles, and attain unsurpassed enlightenment, the perfect fruition of Buddhahood, so it is not immeasurable. From here begins the third part, a general inquiry into the reason.
Sutra: 'Why is that?'
Explanation: '何所以故非定一多也' (Why is it not definitely one or many?) From here begins the fourth part, separately explaining one and many. It is divided into two parts: first, clarifying the one and many of Dharma; second, clarifying the one and two of Truth. First, clarifying one and many, which is further divided into two parts. First, the first part, clarifying the multitude of Dharma gates.
Sutra: 'Because of all sentient beings, Dharma of mind, the aspects of the five aggregates of grasping, views of self and others, various faculties, practices, categories, and boundless Dharma gates, there are also immeasurable Dharma gates according to the faculties.'
Explanation: Clarifying that it is not one. '由諸有情者' (Because of all sentient beings) is a general indication of the category.
言色法者有色界中色差別也。言心法者三界之中心差別也。五取蘊相者合明色心也。取謂煩惱。執取生死故名為取。言取蘊者蘊從取生故名取蘊。從因為名。如草糠火。或蘊生取故名取蘊。從果為名。如花果樹。或蘊屬取故名取蘊。從屬為名。如帝王臣。三界色心皆名取蘊。我人知見者明妄倒也。種種根行品類無邊者如前悉也。法門隨根亦有無量者。應病之藥教等塵沙故。云隨根亦無量矣。從此第二明非無量。
經。此諸法性非相非無相而非無量。
解曰。明其一也。此諸法性者即實性也。言非相者非十相也。非無相者。智所證故非如兔角畢竟無也。而非無量者。隨證雖多。解脫之理一相一味非無量矣。從此第二明諦一二。文復分三。且初第一標見一二。
經。若菩薩隨諸有情見二是即不見一二之義。
解曰。若菩薩等者。謂若菩薩不能亡相。見無所見而起分別。見實相一見有情多。故云二也。是即不見一二之義者。即是取相妄見一二不能悟解。真不違俗。隨修證多解脫門多。俗不違真。實相體一萬行歸一。此之真俗一二義矣。從此第二釋勝義諦。
經。乃知一二非一非二即勝義諦。
解曰。了知一二者了上一二也。非一非二者。了真非定一。了俗非受二。如上悟解即無分別勝
【現代漢語翻譯】 現代漢語譯本： 言說色法（rupa-dharma）時，有粗細顏色的差別。言說心法（citta-dharma）時，有三界之中心識的差別。五取蘊（panca-upadanakkhandha）的相，是合起來說明色和心。『取』指的是煩惱。因為執取生死，所以名為『取』。說『取蘊』，是因為蘊從取產生，所以名為取蘊。這是從因來命名，比如草糠之火。或者蘊產生取，所以名為取蘊。這是從結果來命名，比如花果樹。或者蘊屬於取，所以名為取蘊。這是從歸屬關係來命名，比如帝王和臣子。三界的色和心都名為取蘊。『我人知見』，是說明虛妄顛倒。『種種根行品類無邊』，如前面所說的一樣。『法門隨根亦有無量』，因為應病的藥物和教法像塵沙一樣多，所以說隨根也有無量。 從此第二部分說明並非無量。 經文：此諸法性非相非無相而非無量。 解釋：說明其一是真如實性。『此諸法性』，就是實性。說『非相』，不是指十種相狀。『非無相』，因為是智慧所證得，所以不是像兔角一樣畢竟空無。『而非無量』，隨著證悟雖然很多，但解脫的道理只有一個相、一個味道，並非無量。從此第二部分說明真諦的一和二。文義又分為三部分。首先是第一部分，標明見解的一和二。 經文：若菩薩隨諸有情見二是即不見一二之義。 解釋：『若菩薩等』，是說如果菩薩不能忘卻對相的執著，在見到無所見時卻生起分別，見到實相是唯一的，而有情是眾多的，所以說是『二』。『是即不見一二之義』，就是說執著于相，虛妄地見到一和二，不能領悟理解。真諦不違背俗諦，隨著修行證悟的增多，解脫的門徑也增多。俗諦不違背真諦，實相的本體是唯一的，萬種修行最終歸於一。這就是真俗一二的含義。 從此第二部分解釋勝義諦（paramartha-satya）。 經文：乃知一二非一非二即勝義諦。 解釋：『了知一二』，是瞭解上面所說的一和二。『非一非二』，是瞭解真諦並非固定為一，瞭解俗諦並非承受為二。如果像上面那樣領悟理解，就沒有分別的勝義。
【English Translation】 English version: When speaking of rupa-dharma (form-dharma), there are differences in coarseness and color. When speaking of citta-dharma (mind-dharma), there are differences in the central consciousness of the three realms. The characteristics of the five skandhas of grasping (panca-upadanakkhandha) are a combined explanation of form and mind. 'Grasping' refers to afflictions. Because of grasping at birth and death, it is called 'grasping'. Saying 'skandhas of grasping' is because the skandhas arise from grasping, so they are called skandhas of grasping. This is naming from the cause, like the fire of grass and chaff. Or the skandhas give rise to grasping, so they are called skandhas of grasping. This is naming from the result, like flowers, fruits, and trees. Or the skandhas belong to grasping, so they are called skandhas of grasping. This is naming from belonging, like emperors and ministers. The form and mind of the three realms are all called skandhas of grasping. 'My, person, knowledge, and views' explain false inversions. 'Various roots, practices, categories, and limitless' are all as previously stated. 'Dharma doors follow the roots and are also limitless' because the medicine and teachings that suit the illness are as numerous as dust and sand, so it is said that following the roots is also limitless. From this second part, it is explained that it is not limitless. Sutra: These dharma-natures are neither form nor formless, nor are they limitless. Explanation: Explaining that its one is the true reality. 'These dharma-natures' are the true reality. Saying 'not form' does not refer to the ten characteristics. 'Not formless' is because it is realized by wisdom, so it is not ultimately empty like a rabbit's horn. 'And not limitless' is that although there are many realizations, the principle of liberation has only one characteristic and one taste, and is not limitless. From this second part, the truth of one and two is explained. The meaning is further divided into three parts. First is the first part, marking the views of one and two. Sutra: If a Bodhisattva sees duality in sentient beings, they do not see the meaning of one and two. Explanation: 'If a Bodhisattva, etc.' means that if a Bodhisattva cannot forget attachment to characteristics, and arises discrimination when seeing nothing to be seen, seeing that true reality is one, and sentient beings are many, so it is said to be 'two'. 'That is, not seeing the meaning of one and two' means clinging to characteristics, falsely seeing one and two, and not being able to understand. True reality does not contradict conventional reality, and as cultivation and realization increase, the paths to liberation also increase. Conventional reality does not contradict true reality, the essence of true reality is one, and all practices ultimately return to one. This is the meaning of true and conventional one and two. From this second part, the ultimate truth (paramartha-satya) is explained. Sutra: Then know that one and two are neither one nor two, which is the ultimate truth. Explanation: 'Knowing one and two' is understanding the one and two mentioned above. 'Neither one nor two' is understanding that true reality is not fixed as one, and understanding that conventional reality is not received as two. If one understands as above, there is no discriminating ultimate truth.
義諦也。從此第三釋世俗諦。
經。取著一二若有若無即世俗諦。
解曰。取著一二者。取相執著見一定一見二定二也。若有若無者。執俗定有勝義定無。此皆妄情世俗諦故。從此第五結非一二。
經。是故法門非一非二。
解曰。是故等者。可以虛心融其妙旨。是故法門非一非二。破情計也。自上三門境智文字及法門者。由依說聽如文字修。悟解法門非一非二。從淺至深明二諦故。從此第二明佛同說。于中分三。一明佛同說。二明功德多。三明受持勝。初明同說文分為二。且初第一標佛同說。
經。大王一切諸佛說般若波羅蜜多我今說般若波羅蜜多無二無別。
解曰。顯同說也。從此第二明受持等。
經。汝等大眾受持讀誦如說修行即為受持諸佛之法。
解曰。一者受持二讀三誦四如說行。四法行也。即是受持一切諸佛所說之法。非唯世尊獨說法也。從此第二明功德多。于中分三。一標功德多。二明多佛說。三明少況多。且初第一標功德多。
經。大王此般若波羅蜜多功德無量。
解曰。此般若等者。攝此一部能詮所詮總名般若。人不唯爾。塵沙教法皆名般若。功德無量者。般若功德猶如虛空不可量矣。從此第二明多佛說。文須分二。且初第一明能
【現代漢語翻譯】 現代漢語譯本 義諦，接下來第三部分解釋世俗諦。
經文：執著於一或二，認為有或無，這就是世俗諦。
解釋：執著於一或二，是指執著于表象，堅持己見，認為一定是這樣或一定是那樣。認為有或無，是指執著於世俗諦認為它真實存在，而勝義諦則不存在。這些都是虛妄的情感，所以是世俗諦。接下來第五部分總結說不是一也不是二。
經文：因此，法門不是一也不是二。
解釋：因此等等，是指可以用虛心的態度來理解其中的精妙之處。因此，法門不是一也不是二，這是爲了破除人們的情執和計較。從上面的三個方面，即境、智、文字以及法門來說，通過依教奉行，如文字般修行，領悟理解法門不是一也不是二。從淺到深地闡明了二諦的道理。接下來第二部分說明諸佛所說相同，其中分為三部分。一是說明諸佛所說相同，二是說明功德眾多，三是說明受持的殊勝。首先說明諸佛所說相同，文分為兩部分。先是第一部分標明諸佛所說相同。
經文：大王，一切諸佛都說般若波羅蜜多（Prajna Paramita，智慧到彼岸），我現在說的般若波羅蜜多沒有兩樣，沒有差別。
解釋：顯示諸佛所說相同。接下來第二部分說明受持等等。
經文：你們大眾受持、讀誦、如所說修行，就是受持諸佛的法。
解釋：一是受持，二是讀，三是誦，四是如所說修行。這四種是修行的方法。就是受持一切諸佛所說的法，不是隻有世尊（釋迦摩尼佛）才說法。 接下來第二部分說明功德眾多，其中分為三部分。一是標明功德眾多，二是說明很多佛都在說，三是用少的來比況多的。先是第一部分標明功德眾多。
經文：大王，這般若波羅蜜多功德無量。
解釋：這般若等等，是指總括這部經所詮釋的內容，總稱為般若。不僅如此，如塵沙般眾多的教法都可稱為般若。功德無量，是指般若的功德就像虛空一樣不可衡量。接下來第二部分說明很多佛都在說，文需要分為兩部分。先是第一部分說明能夠
【English Translation】 English version The meaning of reality. Next, the third part explains conventional truth (Samvriti-satya).
Sutra: To grasp and cling to one or two, to think of existence or non-existence, this is conventional truth.
Explanation: To grasp and cling to one or two means to be attached to appearances, to insist on one's own views, believing that it must be this way or that way. To think of existence or non-existence means to cling to conventional truth, believing it to be real, while ultimate truth (Paramartha-satya) does not exist. These are all false emotions, therefore they are conventional truth. Next, the fifth part concludes that it is neither one nor two.
Sutra: Therefore, the Dharma gate is neither one nor two.
Explanation: Therefore, etc., means that one can use a humble attitude to understand the subtleties within. Therefore, the Dharma gate is neither one nor two, this is to break people's emotional attachments and calculations. From the above three aspects, namely realm, wisdom, words, and the Dharma gate, through practicing according to the teachings, such as practicing according to the words, one comprehends and understands that the Dharma gate is neither one nor two. It explains the principle of the two truths from shallow to deep. Next, the second part explains that the Buddhas speak the same, which is divided into three parts. One is to explain that the Buddhas speak the same, two is to explain that the merits are numerous, and three is to explain the superiority of upholding. First, explain that the Buddhas speak the same, the text is divided into two parts. First, the first part marks that the Buddhas speak the same.
Sutra: Great King, all Buddhas speak of Prajna Paramita (Prajna Paramita, perfection of wisdom), and the Prajna Paramita I speak of now is not different, there is no difference.
Explanation: Showing that the Buddhas speak the same. Next, the second part explains upholding, etc.
Sutra: You all uphold, recite, and practice as said, which is to uphold the Dharma of all Buddhas.
Explanation: One is upholding, two is reading, three is reciting, and four is practicing as said. These four are the methods of practice. It is to uphold all the Dharma spoken by all Buddhas, it is not only the World Honored One (Shakyamuni Buddha) who speaks the Dharma. Next, the second part explains that the merits are numerous, which is divided into three parts. One is to mark that the merits are numerous, two is to explain that many Buddhas are speaking, and three is to compare the many with the few. First, the first part marks that the merits are numerous.
Sutra: Great King, this Prajna Paramita has immeasurable merits.
Explanation: This Prajna, etc., refers to summarizing the content explained in this sutra, collectively called Prajna. Not only that, but the numerous teachings like dust and sand can be called Prajna. Immeasurable merits means that the merits of Prajna are like the void, immeasurable. Next, the second part explains that many Buddhas are speaking, and the text needs to be divided into two parts. First, the first part explains that it can
說多。
經。若有恒河沙不可說諸佛是一一佛教化無量不可說有情是一一有情皆得成佛是諸佛等復教化無量不可說有情亦皆成佛。
解曰。若有恒沙等者明多佛也。是一一佛者化多成佛也。是諸佛等者復化多佛也。此上三重喻說。諸佛所有數量唯佛能知。顯能說多。從此第二顯所說多。
經。是諸佛等所說般若波羅蜜多有無量不可說那庾多億偈說不可盡。
解曰。是諸佛等者明各說般若也。有無量等者明所說多也。此上所明。於前般若所有功德有爾所佛。各各說有爾所偈。贊般若德說不可盡。從此第三明少況多。
經。于諸偈中而取一偈分為千分復於十分而說一分句義功德尚無窮盡何況如是無量句義所有功德。
解曰。于諸等者。明取一偈分為千也。復于千等者。明說一分尚無窮盡。何況等者。況多佛說無量句義。所有功德而能測量。從此第三明受持勝。于中分二。初明受持勝。后當得菩提。初文復二。且初第一明受持勝。
經。若有人能於此經中起一念凈信是人即超百劫千劫百千萬劫生死苦難。
解曰。明一念信超多劫苦。從此第二明等諸佛。
經。何況書寫受持讀誦為人解說所得功德即與十方一切諸佛等無有異。
解曰。何況等者彰持說勝。即與
【現代漢語翻譯】 現代漢語譯本 說[多]。
經。[佛]如果存在像恒河沙一樣多，不可計數的諸佛（Buddhas），每一位佛都教化無量不可計數的有情眾生（sentient beings），每一位有情眾生都得以成佛，這些諸佛等（Buddhas）又教化無量不可計數的有情眾生，也都得以成佛。
解曰。如果存在像恒河沙一樣多的[佛]，說明佛的數量眾多。『是一一佛者』，說明教化眾多眾產生佛。『是諸佛等者』，說明再次教化出更多的佛。以上三重比喻說明，諸佛所有的數量只有佛才能知道，顯示了能說者眾多。從此第二點，顯示所說內容眾多。
經。這些諸佛等（Buddhas）所說的般若波羅蜜多（Prajnaparamita，智慧到彼岸）有無量不可計數的那由他（nayuta，數量單位）億偈頌（verses），說也說不盡。
解曰。『是諸佛等者』，說明各自都在說般若。『有無量等者』，說明所說的內容眾多。以上所說明的是，對於前面般若所有的功德，有如此多的佛，各自都說了如此多的偈頌，讚歎般若的功德，說也說不盡。從此第三點，說明以少況多。
經。在所有的偈頌中，選取一偈分為一千份，又在十分中說一分的句義功德，尚且無窮無盡，更何況像這樣無量句義所有的功德呢？
解曰。『于諸等者』，說明選取一偈分為一千份。『復于千等者』，說明說一分尚且無窮無盡。『何況等者』，更何況眾多佛所說的無量句義，所有的功德又怎麼能夠測量呢？從此第三點，說明受持的殊勝。其中分為兩部分，首先說明受持的殊勝，之後說明當得菩提（Bodhi，覺悟）。初文又分為兩部分，暫且先說第一部分，說明受持的殊勝。
經。如果有人能夠在這部經中生起一念清凈的信心，這個人就能超越百劫、千劫、百千萬劫的生死苦難。
解曰。說明一念信心超越眾多劫數的苦難。從此第二點，說明等同諸佛。
經。更何況書寫、受持、讀誦、為人解說，所得的功德就與十方一切諸佛（Buddhas）相等，沒有差別。
解曰。『何況等者』，彰顯了受持和解說的殊勝。『即與』
【English Translation】 English version Speaking of [Many].
Sutra: If there are Buddhas as numerous as the sands of the Ganges River, countless and unspeakable, and each Buddha teaches countless unspeakable sentient beings, and each sentient being attains Buddhahood, and these Buddhas again teach countless unspeakable sentient beings, and they all attain Buddhahood.
Explanation: 'If there are as many as the sands of the Ganges' indicates many Buddhas. 'Each Buddha' indicates the transformation of many into Buddhas. 'These Buddhas' indicates the further transformation of many Buddhas. The above three metaphors illustrate that only the Buddhas know the number of all Buddhas, showing that there are many who can speak. From this second point, it shows that there is much to be said.
Sutra: The Prajnaparamita (Perfection of Wisdom) spoken by these Buddhas has countless unspeakable nayuta (a unit of measurement) billions of verses, which cannot be fully expressed.
Explanation: 'These Buddhas' indicates that each speaks of Prajna. 'Having countless' indicates that there is much to be said. What is explained above is that for all the merits of the previous Prajna, there are so many Buddhas, each speaking so many verses, praising the virtues of Prajna, which cannot be fully expressed. From this third point, it illustrates the many from the few.
Sutra: Among all the verses, if one verse is taken and divided into a thousand parts, and even one-tenth of a sentence's meaning and merit is spoken, it is still endless. How much more so are all the merits of such countless sentences' meanings?
Explanation: 'Among all' indicates taking one verse and dividing it into a thousand parts. 'Again, among the thousand' indicates that speaking of one part is still endless. 'How much more' indicates how can the immeasurable meanings spoken by many Buddhas, and all their merits, be measured? From this third point, it illustrates the superiority of upholding. It is divided into two parts, first illustrating the superiority of upholding, and then illustrating the attainment of Bodhi (Enlightenment). The first part is further divided into two parts, first speaking of the superiority of upholding.
Sutra: If someone can generate a single thought of pure faith in this sutra, that person will transcend the suffering of birth and death for hundreds of kalpas, thousands of kalpas, hundreds of millions of kalpas.
Explanation: It illustrates that a single thought of faith transcends the suffering of many kalpas. From this second point, it illustrates equality with all Buddhas.
Sutra: How much more so if one writes, upholds, recites, and explains it to others, the merits gained are equal to all the Buddhas in the ten directions, without any difference.
Explanation: 'How much more' highlights the superiority of upholding and explaining. 'Equal to'
等者同諸佛說。諸佛所說文句甚深。顯書寫等皆佛所說。人雖勝劣教理無差。所有功德等無異矣。從此第二當得菩提。
經。當知此人諸佛護念不久當成阿耨多羅三藐三菩提。
解曰。諸佛護念者顯法勝也。當得菩提法力修行也。從此第三聞法獲益。
經。說是法時有十億人得三空忍百萬億人得大空忍無量菩薩得住十地。
解曰。依本記者。一得三空。即三賢位三假空也。二得大空。即登地也。三得十地。隨地增進皆蒙益也。
仁王護國般若波羅蜜多經疏卷中二終 大正藏第 33 冊 No. 1709 仁王護國般若波羅蜜多經疏
仁王護國般若波羅蜜多經疏卷下
青龍寺翻經講論沙門良賁奉 詔述
護國品第五
解曰。大文第二后之三品明其外護。初護國品正陳外護。不思議品表殊勝德。后奉持品彰奉持人除諸災難。先明外護王等乃誠示法令遵。現難思力依持具德。內潔外清。由是故有後之三品。辯來意者。依本記云國土有二。一世間。二乘凡夫土。二出世間。信至十地土。賊有二種。一外劫盜賊。二內煩惱賊。護有二種。一謂鬼神二謂智慧。內外悉是佛菩薩護。已明內護。此明外護。遂諸王愿有此品故。釋品名者。上釋總名。即此別號。恩惠曰仁
【現代漢語翻譯】 現代漢語譯本 『等』指的是與諸佛所說相同。諸佛所說的文句非常深奧。明白書寫等等都是佛所說。人們即使有勝劣之分，但所教的道理沒有差別。所有功德等等也沒有差異。從這第二點開始，應當獲得菩提。
經文：應當知道這些人，諸佛都會守護憶念，不久之後就會成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
解釋：諸佛守護憶念，顯示了佛法的殊勝。將要獲得菩提，是佛法的力量和修行所致。從這第三點開始，聽聞佛法獲得利益。
經文：在宣說此法時，有十億人證得三空忍（San Kong Ren，對三種空的忍耐），百萬億人證得大空忍（Da Kong Ren，對大的空的忍耐），無數菩薩證得安住於十地（Shi Di，菩薩修行的十個階段）。
解釋：依據原本的記載：一、證得三空，指的是三賢位（San Xian Wei，菩薩修行過程中的三個階段），即三假空。二、證得大空，指的是登地（Deng Di，登上菩薩的果位）。三、證得十地，隨著各個階段的增進，都蒙受利益。
《仁王護國般若波羅蜜多經疏》卷中二 終 大正藏第 33 冊 No. 1709 《仁王護國般若波羅蜜多經疏》
《仁王護國般若波羅蜜多經疏》卷下
青龍寺翻譯經典講論沙門良賁 奉 詔述
護國品第五
解釋：大的方面來說，第二部分後面的三品闡明了外在的護持。首先是護國品，正面陳述外在的護持。不思議品，彰顯殊勝的功德。最後的奉持品，彰顯奉持之人能夠消除各種災難。首先闡明外在的護持，國王等等於是誠懇地昭示法令並遵從。展現難以思議的力量，依靠持有具足功德之人。內在純潔，外在清凈。因此才有後面的三品。辨析來意，依據原本的記載，國土有兩種：一是世間，二乘凡夫的國土；二是出世間，從信位到十地的國土。賊有兩種：一是外在的劫盜賊，二是內在的煩惱賊。護持有兩種：一是鬼神，二是智慧。內外都是佛菩薩在護持。已經闡明了內在的護持，這裡闡明外在的護持。遂諸王之愿，因此有此品。解釋品名，上面解釋了總名，這裡解釋別號。恩惠叫做仁。
【English Translation】 English version 'Equal' refers to being the same as what the Buddhas say. The words and sentences spoken by the Buddhas are very profound. It is clear that writing and so on are all spoken by the Buddha. Even though people may have superior or inferior qualities, the teachings are no different. All merits and so on are also no different. From this second point onwards, one should attain Bodhi (Enlightenment).
Sutra: It should be known that these people will be protected and remembered by all the Buddhas, and soon they will achieve Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).
Explanation: The Buddhas' protection and remembrance show the excellence of the Dharma. The attainment of Bodhi is due to the power of the Dharma and practice. From this third point onwards, one gains benefits from hearing the Dharma.
Sutra: When this Dharma was being preached, ten billion people attained the Threefold Empty Endurance (endurance of the three emptinesses), one hundred trillion people attained the Great Empty Endurance (endurance of the great emptiness), and countless Bodhisattvas attained abiding in the Ten Grounds (ten stages of Bodhisattva practice).
Explanation: According to the original record: First, attaining the Threefold Empty Endurance refers to the Three Worthies positions (three stages in the Bodhisattva path), which is the emptiness of the three provisionalities. Second, attaining the Great Empty Endurance refers to ascending to the grounds (stages of Bodhisattvahood). Third, attaining the Ten Grounds means that with the advancement of each stage, one receives benefits.
Ren Wang Huguo Bore Boluomidu Jing Shu (Commentary on the Humane King Prajna Paramita Sutra Protecting the Country) Scroll 2 - End Taisho Tripitaka Volume 33 No. 1709 Ren Wang Huguo Bore Boluomidu Jing Shu (Commentary on the Humane King Prajna Paramita Sutra Protecting the Country)
Ren Wang Huguo Bore Boluomidu Jing Shu (Commentary on the Humane King Prajna Paramita Sutra Protecting the Country) Scroll - Lower
Shramana Liang Ben of Qinglong Temple, who translates and lectures on the scriptures, respectfully presents this commentary by imperial order.
Chapter 5: Protecting the Country
Explanation: Broadly speaking, the three chapters after the second part explain external protection. First, the Protecting the Country chapter directly states external protection. The Inconceivable chapter manifests excellent virtues. The final Upholding chapter manifests that those who uphold it can eliminate various disasters. First, it explains external protection, and the kings, etc., then sincerely proclaim and follow the laws. It displays inconceivable power, relying on those who possess complete virtue. The inner being is pure, and the outer is clean. Therefore, there are the three chapters that follow. Analyzing the intention, according to the original record, there are two types of lands: first, the mundane world, the land of the two vehicles and ordinary people; second, the supramundane world, the land from the stage of faith to the ten grounds. There are two types of thieves: first, external robbers; second, internal afflictions. There are two types of protection: first, ghosts and spirits; second, wisdom. Both internal and external are protected by Buddhas and Bodhisattvas. The internal protection has already been explained; here, the external protection is explained. Fulfilling the wishes of the kings, therefore, there is this chapter. Explaining the chapter name, the general name has been explained above; here, the specific name is explained. Kindness and grace are called Ren (benevolence).
。自在曰王。覆攝為護。率土為國。具如上解。明護義者略以四門。一能護人者。若佛菩薩攝生如子。為不請友如母之慈。維摩經云。如菩薩者。謂不離大慈不捨大悲。深發一切智心而不忽忘。教化眾生終不厭倦。又諸菩薩現種種身。隨念而應。如觀音等。即其護也。又諸王仁惠慈育為心。大臣百察奉法陳令。亦其護也。若爾自護何待于經。世出世間此為異故。二所護法者。謂此般若及余諸經更無有法過於般若波羅蜜多者。信受讀誦依教修行。天龍潛護尚得成佛。況乎七難豈不滅哉。若王法者。文武之道賞罰兩權進善黜惡。斯為化本。故金光明經第八偈云。國人造惡業。王舍不禁制。斯非順正理。治擯當如法。若見惡不遮。非法便滋長。遂令王國內奸訴日增多。被他怨敵侵。破壞其國土。由國正令亦護法也。三能護心者。佛無緣慈菩薩之悲。應念如響。不言而悉。即護心也。若諸王臣常以正直。無貪嗔癡。依文奉法。亦護心也。故正理云。由彼時人不平等貪。天龍忿責不降甘雨。故遭饑饉。又彼時人不平等心。非人吐毒。疾疫難救。又彼時人不平等貪嗔毒增上故。有刀兵互相殘害。由貪嗔癡積之於內。三災七耀災變于外。內心不平欲求外護。煎水求冰不亦難矣。由無貪等從化如流。即是經中外護之意。四所護事者。嚴
【現代漢語翻譯】 現代漢語譯本：自在曰王（自在的被稱為王）。覆攝為護（覆蓋和攝受就是保護）。率土為國（整個國土就是一個國家）。這些都如前面的解釋。闡明保護的意義，略以四個方面來說明：一、能保護人的人。例如佛和菩薩，攝受眾生如同對待自己的孩子，像母親一樣慈愛，即使沒有請求也會主動幫助。如《維摩經》所說：『菩薩，就是不離大慈，不捨大悲，深刻發起一切智慧的心，而不輕易忘記，教化眾生終不厭倦。』 還有諸位菩薩示現種種化身，隨眾生的念頭而應現，例如觀音菩薩等，這就是保護。還有諸位國王，以仁慈和恩惠來養育百姓為心，大臣們明察事理，奉行法令，這也是保護。如果這樣，自我保護又何必依賴經典呢？因為世間法和出世間法，這兩者是不同的。二、所保護的法。就是指這部《般若經》以及其他的經典，再也沒有任何法能夠超過《般若波羅蜜多》的。如果有人信受、讀誦、依照教義修行，天龍都會暗中保護，尚且能夠成就佛果，更何況是七難，怎麼會不消除呢？如果是國王的法，那就是文治和武功，賞賜和懲罰兩種權力，推舉善良的人，罷黜邪惡的人，這是教化的根本。所以《金光明經》第八偈說：『國內的人民造作惡業，國王不加以禁止，這不是順應正理，應該依法治理和驅逐。如果看到惡行而不制止，非法的事情就會滋長，於是導致國內的奸詐訴訟日益增多，被怨敵侵犯，破壞他的國土。』 由國王的正令也是護法。三、能保護心的人。佛的無緣大慈，菩薩的大悲，應念而至，如同迴響，不用言語就能全部瞭解，這就是保護心。如果各位國王和大臣，常常以正直的心待人，沒有貪婪、嗔恨、愚癡，依照法令奉行，這也是保護心。所以《正理》中說：『由於當時的人們心懷不平等和貪婪，天龍憤怒責備，不降下甘雨，所以遭受饑荒。』 又由於當時的人們心懷不平等，非人吐出毒氣，疾病難以救治。又由於當時的人們不平等，貪婪、嗔恨、毒害日益增長，所以有刀兵互相殘害。由於貪婪、嗔恨、愚癡積聚在內心，三災七難就會在外顯現。內心不平靜卻想要求得外在的保護，就像用沸水來求冰一樣，不是很難嗎？由於沒有貪婪等惡念，順從教化，就像水流一樣，這就是經中所說的外護的意義。四、所保護的事。
【English Translation】 English version: 'The self-existent is called a king.' 'Covering and embracing is protection.' 'The entire land is a country.' These are as explained above. To clarify the meaning of protection, it can be explained in four aspects: First, those who can protect people. For example, Buddhas and Bodhisattvas embrace sentient beings as if they were their own children, with the compassion of a mother, helping even without being asked. As the Vimalakirti Sutra says: 'Bodhisattvas are those who do not depart from great compassion, do not abandon great pity, deeply arouse the mind of all wisdom, and do not easily forget, teaching sentient beings without ever growing weary.' Furthermore, the various Bodhisattvas manifest various forms, responding to the thoughts of sentient beings, such as Avalokiteshvara (Guanyin) and others; this is protection. Also, kings who nurture the people with benevolence and kindness, and ministers who are discerning and uphold the law, issuing decrees, this is also protection. If so, why rely on scriptures for self-protection? Because worldly and transcendental laws are different. Second, the Dharma to be protected. This refers to the Prajna Sutra and other scriptures; there is no Dharma that surpasses the Prajna Paramita. If one believes, recites, and practices according to the teachings, even the dragons will secretly protect them, and they can attain Buddhahood; how could the seven calamities not be eliminated? As for the law of the king, it is the civil and military administration, the two powers of reward and punishment, promoting the good and dismissing the evil; this is the foundation of edification. Therefore, the eighth verse of the Golden Light Sutra says: 'If the people of the country commit evil deeds, and the king does not prohibit them, this is not in accordance with the right principle; they should be governed and expelled according to the law. If evil is seen and not stopped, illegal matters will grow, leading to an increase in deceitful lawsuits in the country, and the country will be invaded by enemies, destroying the country.' The king's righteous decrees are also protecting the Dharma. Third, those who can protect the mind. The Buddha's unconditional compassion and the Bodhisattva's great pity respond to thoughts like an echo, understanding everything without words; this is protecting the mind. If kings and ministers always treat people with honesty, without greed, hatred, or delusion, and follow the law, this is also protecting the mind. Therefore, it is said in the 'Treatise on Right Reason': 'Because the people of that time harbored inequality and greed, the dragons were angry and did not send down sweet rain, so they suffered famine.' Also, because the people of that time harbored inequality, non-humans emitted poison, and diseases were difficult to cure. Also, because the people of that time were unequal, greed, hatred, and poison increased, so there was mutual slaughter with weapons. Because greed, hatred, and delusion accumulate within, the three disasters and seven calamities will manifest externally. It is difficult to seek external protection when the mind is not at peace, like trying to find ice with boiling water. Because there is no greed and other evil thoughts, and one follows the teachings, like the flow of water, this is the meaning of external protection in the sutra. Fourth, the matters to be protected.
飾道場聽受持讀。孝養恭敬王臣正治。如下具明。至文當悉釋經文者。文分三段。一正明護國。二引昔護國。三聞法獲益。初明護國於中分二。初明護國法。后明除災難。初護國法文分為三。一明護國法。二嚴飾道場。三明其說聽。初護國法文復分三。且初第一標陳護國。其義者何。
經。爾時世尊告波斯匿王等諸大國王諦聽諦聽我為汝等說護國法。
解曰。答先所愿。若不諦聽聞已忘失。故令審也。從此第二明護國時。其義者何。
經。一切國土若欲亂時有諸災難賊來破壞。
解曰。一切國土者十六國也。對諸王等言一切故。又不唯爾于贍部洲大小國土。隨教所被即一切也。若以教被言一切者。即人三洲但有至教所及之處亦一切也。天宮龍宮至教所及亦一切也。設爾無肉慈無限故。彼同聞眾教必被故。若現若當教所被處皆一切故。不爾巨唐豈不護矣。若欲亂時者標護時也。國境清平已明常護。若有災難標求護時。有諸災難者。災謂三災。如前所引正理論說。刀兵疾疫饑饉之災。彼小三災在中劫末。災之前相相似亦災。難謂七難。下當明也。賊來破壞者申難相也。從此第三明受持經。其義者何。
經。汝等諸王應當受持讀誦此般若波羅蜜多。
解曰。令諸王等親自受持若讀若誦
【現代漢語翻譯】 現代漢語譯本： 莊嚴道場，聽聞、受持、讀誦（般若波羅蜜多）。孝養、恭敬國王大臣，匡正治理。如下文詳細說明。至於解釋經文，分為三個部分：一是正面闡明護國，二是引用過去護國的事例，三是聽聞佛法獲得的利益。首先闡明護國，其中又分為兩部分：一是闡明護國之法，二是消除災難。首先闡明護國之法，又分為三個部分：一是闡明護國之法，二是莊嚴道場，三是說明聽聞佛法。首先闡明護國之法，又分為三個部分。首先是第一部分，標明陳述護國，其含義是什麼？ 經：爾時，世尊告訴波斯匿王（Prasenajit，古印度拘薩羅國國王）等各位大國王：『仔細聽，仔細聽，我為你們宣說護國之法。』 解說：這是回答先前的願望。如果不用心聽，聽了之後又忘記，所以要仔細聽。接下來是第二部分，闡明護國的時間，其含義是什麼？ 經：一切國土如果將要發生動亂，出現各種災難，盜賊前來破壞。 解說：一切國土，指的是十六個大國。對各位國王說『一切』，是因為不只是這些國家，對於贍部洲（Jambudvipa，指我們所居住的這個世界）的大小國土，只要佛法教化所及之處，都包括在內。如果以佛法教化的範圍來說『一切』，那麼人間的三個洲，只要有佛法教化到達的地方，都包括在內。天宮、龍宮，只要佛法教化到達的地方，也都包括在內。即使那裡沒有肉食，慈悲心也沒有止境。因為他們和聽法的眾人一樣，佛法教化必定會普及到那裡。無論是現在還是將來，只要是佛法教化所及之處，都包括在內。否則，強大的唐朝難道不是在護國嗎？『如果將要發生動亂』，是標明護國的時間。國境清平的時候，已經說明了常時的護國。如果出現災難，是標明尋求護國的時間。『各種災難』，指的是三種災難。如前面所引用的《正理論》所說，刀兵、疾疫、饑饉的災難。這小三災發生在中劫的末期。災難發生之前的相似徵兆，也算是災難。『盜賊前來破壞』，是詳細說明災難的現象。接下來是第三部分，闡明受持經典，其含義是什麼？ 經：你們各位國王應當受持、讀誦這部《般若波羅蜜多》（Prajnaparamita，意為「智慧到彼岸」）。 解說：讓各位國王親自受持、讀誦。
【English Translation】 English version: Adorn the Bodhimanda (place of enlightenment), listen to, receive, uphold, and recite (the Prajnaparamita). Be filial and respectful to kings and ministers, and rectify governance. As detailed below. As for explaining the scriptures, it is divided into three parts: first, directly clarifying the protection of the country; second, citing past examples of protecting the country; and third, the benefits gained from hearing the Dharma. First, clarifying the protection of the country, which is further divided into two parts: first, clarifying the method of protecting the country; and second, eliminating disasters. First, clarifying the method of protecting the country, which is further divided into three parts: first, clarifying the method of protecting the country; second, adorning the Bodhimanda; and third, explaining the listening to the Dharma. First, clarifying the method of protecting the country, which is further divided into three parts. First is the first part, marking and stating the protection of the country, what is its meaning? Sutra: At that time, the World Honored One told King Prasenajit (King of Kosala in ancient India) and other great kings: 'Listen carefully, listen carefully, I will explain to you the Dharma of protecting the country.' Explanation: This is answering the previous wish. If you don't listen carefully, and forget after listening, so you must listen carefully. Next is the second part, clarifying the time of protecting the country, what is its meaning? Sutra: If all countries are about to be in turmoil, and various disasters occur, and thieves come to destroy. Explanation: 'All countries' refers to the sixteen great countries. Saying 'all' to the kings is because it is not just these countries, but also the large and small countries of Jambudvipa (the world we live in), as long as the Dharma reaches. If we say 'all' in terms of the scope of the Dharma, then the three continents of the human world, as long as the Dharma reaches, are included. Heavenly palaces and dragon palaces, as long as the Dharma reaches, are also included. Even if there is no meat there, compassion has no limit. Because they are the same as the listening audience, the Dharma will surely spread there. Whether it is now or in the future, wherever the Dharma reaches, it is included. Otherwise, wouldn't the powerful Tang Dynasty be protecting the country? 'If it is about to be in turmoil' marks the time of protecting the country. When the country is peaceful, it has already explained the constant protection. If disasters occur, it marks the time to seek protection. 'Various disasters' refers to the three disasters. As mentioned in the previously quoted 'Nyayapravesa', the disasters of weapons, epidemics, and famine. These small three disasters occur at the end of the intermediate kalpa. Similar signs before the occurrence of disasters are also considered disasters. 'Thieves come to destroy' is a detailed explanation of the phenomenon of disasters. Next is the third part, clarifying the upholding of the scriptures, what is its meaning? Sutra: You kings should receive, uphold, read, and recite this Prajnaparamita (meaning 'perfection of wisdom'). Explanation: Let the kings personally receive, uphold, read, and recite.
。三法行也。若常持讀難必不生。若有難生誡持讀者。如涅槃經第二十云。父母之心非不平等。然于病子心則偏多。故勸受持以除難矣。從此第二嚴飾道場。于中分三。且初第一嚴飾道場。
經。嚴飾道場置百佛像百菩薩像百師子座請百法師解說。
解曰。初句總標。次如文悉。令此經中不別言處。如金光明第六護國品說。時四天王白佛言。世尊于未來世若有人王。為護自身后妃王子。于自國土令無怨敵及諸憂惱災厄事者。世尊如是人王不應放逸命心散亂。先當莊嚴最上宮室王所愛重。顯弊之處香水灑地。散眾名花。安置師子殊勝法座。以諸珍寶而為挍飾。乃至下云。時彼人王應著純凈鮮潔之衣。種種瓔珞以為嚴飾。自持白蓋及以香花備整軍儀盛陳音樂。步出城闕近彼法師。運想虔恭為吉祥事。以彼準此義乃具故。從此第二香花供養。
經。于諸座前然種種燈燒種種香散諸雜花廣大供養。
解曰。一一座前廣嚴飾故。從此第三百一供事。
經。衣服臥具飲食湯藥房舍床座一切供事。
解曰。一一供事表其敬也。從此第三明其說聽。于中分三。且初第一二時解說。
經。每日二時講讀此經。
解曰。如文悉也。從此第二王臣聽受。
經。若王大臣比丘比丘尼優
【現代漢語翻譯】 現代漢語譯本 三法行也是如此。如果經常誦讀此經，災難必定不會發生。如果發生災難，這是告誡誦讀者。如同《涅槃經》第二十卷所說：『父母的心並非不平等，但是對於生病的孩子，心則格外偏愛。』所以勸人受持此經以消除災難。從這裡開始，第二部分是莊嚴道場，其中分為三部分。首先是第一部分，莊嚴道場。
經文：莊嚴道場，設定百佛像、百菩薩像、百師子座，請百位法師解說。
解釋：第一句是總的標示。接下來如經文所說。令此經中不再另外說明之處，可以參考《金光明經》第六護國品所說。當時四天王（Caturlokapala，佛教的護法神）對佛說：『世尊，在未來世，如果有人王，爲了保護自身、后妃、王子，使自己的國土沒有怨敵以及各種憂惱災厄之事，世尊，這樣的人王不應該放逸，心神散亂，首先應當莊嚴最上等的宮室，國王所珍愛重視的地方，顯眼之處用香水灑地，散佈各種名花，安置師子殊勝法座，用各種珍寶來裝飾。』乃至下文說：『當時那位人王應當穿著純凈鮮潔的衣服，用各種瓔珞作為裝飾，親自拿著白傘以及香花，準備好完整的軍隊儀仗，盛大地陳列音樂，走出城闕，靠近那位法師，心懷虔誠恭敬，爲了吉祥之事。』以此類推，意義就完備了。從這裡開始，第二部分是香花供養。
經文：在各個座前點燃各種燈，焚燒各種香，散佈各種雜花，廣大的供養。
解釋：在每一個座前都廣大的莊嚴裝飾。從這裡開始，第三部分是一百零一種供養。
經文：衣服、臥具、飲食、湯藥、房舍、床座，一切供事。
解釋：每一種供養都表達了敬意。從這裡開始，第三部分是說明說法和聽法。其中分為三部分。首先是第一部分，兩個時辰解說。
經文：每日兩個時辰講讀此經。
解釋：如經文所說。從這裡開始，第二部分是國王大臣聽受。
經文：如果國王、大臣、比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優
【English Translation】 English version These are also the three practices. If one constantly recites this scripture, calamities will certainly not arise. If calamities do arise, it is a warning to the reciter. As the twentieth chapter of the Nirvana Sutra says: 'The hearts of parents are not unequal, but they are especially fond of a sick child.' Therefore, it is advised to uphold this scripture to eliminate calamities. From here, the second part is the adornment of the Bodhimanda (place of enlightenment), which is divided into three parts. First is the first part, the adornment of the Bodhimanda.
Sutra: Adorn the Bodhimanda, place hundreds of Buddha images, hundreds of Bodhisattva images, hundreds of lion thrones, and invite hundreds of Dharma masters to explain.
Explanation: The first sentence is a general indication. The following is as the scripture says. Let this scripture not be explained elsewhere, such as the sixth chapter of the Golden Light Sutra on protecting the country. At that time, the Four Heavenly Kings (Caturlokapala) said to the Buddha: 'World Honored One, in the future, if there is a king who, in order to protect himself, his consorts, and his princes, so that his country has no enemies and no worries or calamities, World Honored One, such a king should not be lax or distracted. First, he should adorn the most superior palace, the place that the king cherishes and values, sprinkle fragrant water on the ground in conspicuous places, scatter various famous flowers, and place a lion's throne of great merit, adorned with various treasures.' And so on, down to the text: 'At that time, that king should wear pure and clean clothes, adorned with various necklaces, personally hold a white umbrella and fragrant flowers, prepare a complete military guard of honor, grandly display music, walk out of the city gate, approach that Dharma master, and with sincere reverence, for auspicious events.' By analogy, the meaning is complete. From here, the second part is the offering of incense and flowers.
Sutra: In front of each seat, light various lamps, burn various incense, scatter various mixed flowers, and make extensive offerings.
Explanation: Each seat is extensively adorned. From here, the third part is one hundred and one kinds of offerings.
Sutra: Clothes, bedding, food, medicine, houses, beds, and all kinds of offerings.
Explanation: Each offering expresses reverence. From here, the third part is to explain the speaking and listening of the Dharma. It is divided into three parts. First is the first part, explaining at two times.
Sutra: Read and recite this scripture twice a day.
Explanation: As the scripture says. From here, the second part is the king and ministers listening.
Sutra: If the king, ministers, bhikshus (ordained monks), bhikshunis (ordained nuns), U
婆塞優婆夷聽受讀誦。
解曰。國王大臣上行下化。四眾聽受悉皆遷善。即自護也。又金光明雲。其王爾時當凈澡浴。以香涂身著新凈衣。坐小卑座不生高舉。舍自在位離諸憍慢。端心正念聽是經王。於法師所起大師想。以彼準此明其敬也。從此第三如說修行。
經。如法修行災難即滅。
解曰。如法修行者。依前理事應如說行。服藥患除理必然故。觀其即事以略言者。去每四月內譯經畢。我后至道持讀聽聞。洎夫九月出經百座。秋霖澄霽卿雲滿空。自卯及申倏乎萬變。軍容相國爰與百察。士馬溢郭傾城縱觀。或禮或躍零涕如雨。其月二日恩敕曰。師久植智牙。高懸心鏡。開法王之秘藏演金口之玄言。三際流傳四生蒙賴。而道符真聖理契天人。宿雨[叉-、]陰祥雲流彩。感通之力朝野同歡。有愧宣揚用增誠敬也。其月下旬西戎北狄蟻聚王畿。無勞強師蕃丑[馬*炎]潰。若非明主至信大臣盡節。上行下化雷動云行。道俗精誠。熟能興於此。善法堂號豈虛也哉。慚不能文幸而述矣。從此第二明除災難。于中分二。初明除災難后明稱所求。初除災難文分為二。一明諸災難二明災難滅。初明災難文分為三。一明鬼神護。二明其喪亡。三列諸災難。且初第一明鬼神護。
經。大王諸國土中有無量鬼
【現代漢語翻譯】 現代漢語譯本 婆塞（upasaka，男居士）優婆夷（upasika，女居士）聽受讀誦。
解曰：國王大臣上行下效，四眾（比丘、比丘尼、優婆塞、優婆夷）聽受都遷善改過，這就是自護。又《金光明經》說：『國王爾時應當凈身沐浴，用香涂身，穿新凈的衣服，坐在低矮的座位上，不傲慢自大，捨棄自在的地位，遠離各種驕慢之心，端正心思，專心正念地聽這部經王。對於講經的法師，要生起如同對待大師一般的敬意。』以此為準則，表明對佛法的恭敬。從此第三部分是如說修行。
經：如法修行，災難立即消滅。
解曰：如法修行，就是依照前面所說的道理和方法，應該如佛所說的那樣去實行。就像服藥病除一樣，是必然的道理。觀察這件事的實際情況，用簡略的語言來說，就是在每四個月內翻譯經典完畢。我後來到達道場，主持讀誦聽聞。到了九月，講經百座。秋雨過後，天空晴朗，祥雲佈滿天空。從卯時到申時，瞬息萬變。軍容相國與百官視察，士兵和馬匹充滿城郭，全城百姓都出來觀看。有的禮拜，有的跳躍，眼淚像雨一樣落下。那年二月，皇帝的恩旨說：『法師您長期種植智慧的牙齒，高懸心中的明鏡，開啟法王的秘密寶藏，宣揚金口的玄妙語言，使三世流傳，四生蒙受恩澤。您的道與真聖相符，您的理與天人相合。連日陰雨之後，出現祥雲流彩。這種感應的力量，朝廷和民間都感到歡欣鼓舞。我深感慚愧，只能用增加誠敬來表達我的心意。』那年九月下旬，西戎和北狄像螞蟻一樣聚集在京城附近。沒有動用強大的軍隊，這些野蠻的醜類就潰敗了。如果不是英明的君主至誠，大臣們竭盡忠誠，上行下效，像雷霆一樣行動，像雲彩一樣飄動，道俗精誠團結，怎麼能興盛到這種地步呢？善法堂的稱號難道是虛假的嗎？我慚愧自己沒有文采，只能勉強敘述這件事。從此第二部分是說明消除災難。其中分為兩部分：首先說明消除災難，然後說明稱念所求。首先說明消除災難，分為兩部分：一是說明各種災難，二是說明災難的消滅。首先說明各種災難，分為三部分：一是說明鬼神守護，二是說明鬼神喪亡，三是列舉各種災難。首先是第一部分，說明鬼神守護。
經：大王，各個國土中，有無量鬼。
【English Translation】 English version The upasakas (male lay devotees) and upasikas (female lay devotees) listen, receive, read, and recite.
Explanation: The king and ministers influence those below through their actions, and the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) listen and receive, all reforming and correcting their faults. This is self-protection. Also, the Golden Light Sutra says: 'At that time, the king should purify himself with bathing, apply fragrance to his body, wear new and clean clothes, sit on a low seat without arrogance, relinquish his position of ease, and abandon all pride. With a focused mind and correct thoughts, he should listen to this King of Sutras. Towards the Dharma teacher, he should have the same respect as he would for a great master.' Based on this, it is clear that reverence is shown. From here, the third part is practicing as taught.
Sutra: By practicing according to the Dharma, disasters will immediately be extinguished.
Explanation: Practicing according to the Dharma means following the principles and methods mentioned earlier, acting as the Buddha taught. Just as taking medicine cures illness, it is a natural principle. Observing the actual situation, in brief, the translation of the scriptures was completed within four months. Later, I arrived at the Bodhimanda (bodhimaṇḍa, place of enlightenment), presiding over the reading and listening. By September, a hundred lectures had been given. After the autumn rains, the sky cleared, and auspicious clouds filled the sky. From the hour of Mao (5-7 am) to the hour of Shen (3-5 pm), there were countless changes. The Military Counselor and the hundred officials inspected, soldiers and horses filled the city, and the entire city came out to watch. Some bowed, some leaped, and tears fell like rain. In the second month of that year, the Emperor's decree said: 'Master, you have long cultivated the teeth of wisdom, and hung high the mirror of the mind, opening the secret treasures of the Dharma King, and proclaiming the profound words of the Golden Mouth, benefiting all beings in the three realms and the four forms of life. Your path aligns with the true saints, and your principles accord with the heavens and humans. After days of rain, auspicious clouds flowed with color. This power of resonance has brought joy to the court and the common people. I am ashamed that I can only express my sincerity and respect.' In the late ninth month of that year, the Western Rong and Northern Di tribes gathered like ants near the capital. Without the need for a strong army, these barbaric and ugly creatures collapsed. If it were not for the wise monarch's sincerity, the ministers' utmost loyalty, the influence from above, and the unity of the monastic and lay communities, how could this have flourished to such an extent? Is the name of the Good Dharma Hall (善法堂) false? I am ashamed of my lack of literary talent and can only勉強narrate this event. From here, the second part is explaining the elimination of disasters. It is divided into two parts: first, explaining the elimination of disasters, and then explaining the fulfillment of requests. First, explaining the elimination of disasters, divided into two parts: one, explaining the various disasters, and two, explaining the extinction of disasters. First, explaining the various disasters, divided into three parts: one, explaining the protection of ghosts and spirits, two, explaining the loss of ghosts and spirits, and three, listing the various disasters. First is the first part, explaining the protection of ghosts and spirits.
Sutra: Great King, in various countries, there are countless ghosts.
神一一復有無量眷屬若聞是經護汝國土。
解曰。明諸國中鬼神無量各有眷屬聞經護國。此經文總無別名也。如金光明第八說。僧慎爾耶藥叉大將。並與二十八部藥叉諸神白言。世尊若現在世及未來世所在宣揚布流之處。若於城邑聚落山澤空林或王宮殿或僧住處。我與諸神俱詣其所。各自隱形隨處擁護彼說法師。令離衰惱常受安樂。乃至下云。言詞辯了具足莊嚴。亦令精氣從毛孔入。身力充足威光勇健。難思智光皆得成就。及聽法者若男若女受持供養。我當攝受令無災橫。乃至常遇諸佛。速證無上正等菩提。如彼悉矣。從此第二明其喪亡。于中分二。且初第一明其喪亡。
經。若國欲亂鬼神無亂鬼神亂故即萬人亂當有賊起百姓喪亡。
解曰。由鬼神亂次萬人亂。百姓喪亡庶人弊也。從此第二王臣乖爭。
經。國王太子王子百官互相是非。
解曰。上不和也。從此第三明諸災難。
經。天地變怪日月眾星失時失度大火大水及大風等。
解曰。天地變怪者。天眾象變地有妖怪。此總明也。言日月者如下經中。即初難也。言眾星者第二難也。失時失度者即上二難失時度也。言大火者第三難也。言大水者第四難也。言大風者第五難也。所言等者等披六七。六者亢陽七者賊來。至下
【現代漢語翻譯】 現代漢語譯本：神祇各自擁有無量的眷屬，如果他們聽聞這部經，就會護佑你的國土。
解說：說明各個國家中鬼神數量眾多，各自有其眷屬，聽聞此經便會護佑國家。此經文總括而沒有其他特別的名稱。如同《金光明經》第八品所說，僧慎爾耶藥叉（Saṃjñeya Yakṣa，藥叉大將名）大將，以及二十八部藥叉諸神稟告佛陀說：『世尊，無論現在世還是未來世，凡是宣揚流佈此經的地方，無論在城邑、聚落、山澤、空林，或王宮、殿堂，或僧人居住的地方，我與諸神都會前往那裡，各自隱身，隨處擁護說法師，使他們遠離衰敗煩惱，常受安樂，乃至（使他們）言辭辯才無礙，具足莊嚴，也使精氣從毛孔進入，身力充足，威光勇健，難思的智慧光明都能成就。以及聽法的人，無論是男是女，受持供養此經，我都會攝受他們，使他們沒有災禍橫生，乃至常常遇到諸佛，迅速證得無上正等菩提。』就像《金光明經》所說的那樣。接下來第二部分說明國家喪亡的徵兆，其中分為兩部分。首先是第一部分，說明國家喪亡的徵兆。
經文：如果國家將要發生動亂，鬼神會先出現混亂，鬼神混亂的緣故，就會導致民眾的混亂，將會有盜賊興起，百姓遭受死亡。
解說：由於鬼神混亂，接著導致民眾的混亂，百姓遭受死亡，這是平民百姓的災難。接下來是第二部分，說明君王和臣子之間互相爭鬥。
經文：國王、太子、王子、百官互相爭論是非。
解說：這是上層不和睦。接下來是第三部分，說明各種災難。
經文：天地出現變異怪象，日月星辰失去正常的時序和度數，發生大火、大水以及大風等災難。
解說：天地出現變異怪象，指的是天上的各種現象發生變化，地上出現妖怪。這是總體的說明。經文中所說的日月，如下面的經文中所說，是第一種災難。經文中所說的眾星，是第二種災難。失去正常的時序和度數，指的是上面兩種災難失去了正常的時序和度數。經文中所說的大火，是第三種災難。經文中所說的大水，是第四種災難。經文中所說的大風，是第五種災難。所說的『等』，指的是包括第六種亢旱和第七種盜賊入侵。在下文會提到。
【English Translation】 English version: The deities each have countless retinues. If they hear this sutra, they will protect your country.
Explanation: This explains that in various countries, there are countless ghosts and spirits, each with their own retinue. Upon hearing this sutra, they will protect the country. This sutra has no other specific name. As stated in the eighth chapter of the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), General Saṃjñeya Yakṣa (name of a Yaksha general), along with the twenty-eight classes of Yaksha deities, reported to the Buddha: 'World Honored One, whether in the present or future, wherever this sutra is proclaimed and disseminated, whether in cities, villages, mountains, forests, empty forests, or royal palaces, halls, or places where monks reside, I and the deities will go there together, each concealing ourselves, and everywhere protect the Dharma teachers, causing them to be free from decline and affliction, and always receive happiness, even to the point of (enabling them to have) eloquence without obstruction, complete adornment, and also causing essence to enter from the pores, physical strength to be sufficient, majestic light to be courageous and strong, and inconceivable wisdom light to be achieved. And those who listen to the Dharma, whether male or female, who receive, uphold, and make offerings to this sutra, I will embrace them, causing them to have no disasters or calamities, even to the point of constantly encountering all Buddhas, and quickly attaining unsurpassed, complete, and perfect enlightenment.' Just as the Suvarṇaprabhāsa Sūtra says. Next, the second part explains the signs of a country's demise, which is divided into two parts. First is the first part, explaining the signs of a country's demise.
Sutra: If a country is about to be in turmoil, the ghosts and spirits will first be in chaos. Because the ghosts and spirits are in chaos, it will lead to the chaos of the people. There will be thieves rising up, and the people will suffer death.
Explanation: Because the ghosts and spirits are in chaos, it then leads to the chaos of the people, and the people suffer death. This is the calamity of the common people. Next is the second part, explaining the mutual strife between the king and his ministers.
Sutra: The king, the crown prince, the princes, and the hundreds of officials argue with each other about right and wrong.
Explanation: This is disharmony at the top. Next is the third part, explaining various disasters.
Sutra: Heaven and earth show strange anomalies, the sun, moon, and stars lose their normal timing and degrees, and great fires, great floods, and great winds occur.
Explanation: Heaven and earth showing strange anomalies refers to the changes in various phenomena in the sky, and the appearance of monsters on the earth. This is a general explanation. The sun and moon mentioned in the sutra, as mentioned in the sutra below, are the first disaster. The stars mentioned in the sutra are the second disaster. Losing the normal timing and degrees refers to the above two disasters losing their normal timing and degrees. The great fire mentioned in the sutra is the third disaster. The great flood mentioned in the sutra is the fourth disaster. The great wind mentioned in the sutra is the fifth disaster. The 'etc.' mentioned refers to including the sixth, excessive drought, and the seventh, the invasion of thieves. It will be mentioned below.
悉矣。何故有是鬼神先亂百姓喪亡王臣不和七難俱起。如下經云。由贍部洲大小國邑一切人民不孝父母。不敬師長沙門婆羅門。國王大臣不行正法。由是諸惡有是難興。此即難因。至下當悉。從此第二明災難滅。
經。是諸難起皆應受持講說此般若波羅密多。
解曰。是諸難起者。一一難起皆須講讀如說修行。即良藥矣。從此第二明稱所求。于中分三。且初第一明稱所求。
經。若於是經受持讀誦一切所求官位富饒男女慧解行來隨意人天果報皆得滿足。
解曰。一切所求者此總標也。此中有七。一求官位得榮位故。二求富饒得福利故。三求男女即皆得故。四求慧解得世出世勝知見故。五行來者求往來也。二足四足皆安隱故。六人中果報。七天中果報。此上皆由受持讀誦經之威力所愿滿足。如寶云經云。譬如藥樹名曰善見。若有眾生得其根莖枝葉花果。或見色嗅香嘗味得觸。於此十中隨其所得病皆除愈。是故於經十法行中。隨其持讀世出世間愿皆滿故。從此第二厄難解脫。
經。疾疫厄難即得除愈杻械枷鎖撿系其身皆得解脫。
解曰。上之兩句明厄難除。下之三句系者得脫。從此第三明諸罪滅。
經。破四重戒作五逆罪及毀諸戒無量咎過悉得消滅。
解曰。破四重戒
者淫盜殺妄性重戒也。作五逆罪者。如俱舍論第十八說。所謂殺父．殺母．殺阿羅漢．破和合僧．出佛身血也。然此五中四身一語。並彼同類。彼廣明故。及毀諸戒者。所謂殘等諸戒也。別解脫戒各有交因。律儀有八。實體唯四。依緣具闕。義如常解。然其體者。有宗無表色。成實不相應。今大乘宗依思愿種假立為體。不隨心戒四心三性皆得現前。舍緣別者。有宗五緣。如俱舍論第十五頌云。舍別解詞伏。由故舍命終及二形俱生斷善根夜盡。經部加犯重。法密加法滅。舍緣別故。瑜伽五十三舍有五緣也。舍學處故。犯根本罪故。二形生故。善根斷故。舍同分故。舍苾芻律儀。若正法毀壞正法隱沒。雖無新受。舊不捨故得戒未舍。身有律儀遇緣毀犯名毀諸戒。無別悔緣定墮地獄。如常分別。若悔緣者。依大乘教。如造像經說。由造經像。三惡道業略受速出而不受苦。如箭射林不住而遇。又觀無量壽云。有五逆者亦生西方。又涅槃二十云。阿阇世王發菩提心不入地獄。廣贊發菩提心如彼文也。又大方等陀羅尼經第一云。若犯菩薩二十四戒。若犯比丘等一一諸戒。一心懺悔若不還生。無有是處。今此經云。無量過咎悉得消滅者。即由聞經受持讀誦罪皆滅矣。從此第二引昔護國於中分二。初引昔護國后結勸受持。初引昔中文分
【現代漢語翻譯】 現代漢語譯本 『者』是指淫、盜、殺、妄等性重的戒律。作五逆罪者，如《俱舍論》第十八所說，即殺父、殺母、殺阿羅漢（斷盡煩惱，值得供養的人）、破和合僧（破壞僧團的和合）、出佛身血。然而這五逆罪中，有四種是身業，一種是語業，並且與它們同類的行為也包括在內，因為《俱舍論》對此有詳細的闡述。以及毀壞各種戒律者，指的是殘缺不全等等的戒律。別解脫戒各有其交因。律儀有八種，實體只有四種。依據因緣的具足與否，其含義如常理解釋。然而就其體性而言，有宗認為是沒有表色的色法，成實宗認為是不相應的行法。現在大乘宗依思愿的種子假立為體。不隨心戒，四心三性都可能現前。至於舍戒的因緣差別，有宗認為有五種因緣，如《俱舍論》第十五頌所說：『舍別解詞伏，由故舍命終及二形俱生斷善根夜盡。』經部加了犯重罪，法密宗加了法滅。舍戒的因緣各有差別。瑜伽師地論第五十三卷說舍戒有五種因緣：舍學處故，犯根本罪故，二形生故，善根斷故，舍同分故。捨棄苾芻（比丘）的律儀，如果正法毀壞，正法隱沒，即使沒有新受戒，舊戒也不會捨棄，所以得戒未舍。身有律儀，遇到因緣毀犯，名為毀壞各種戒律。沒有特別的懺悔因緣，必定墮入地獄，如常分別。如果存在懺悔的因緣，依據大乘教義，如《造像經》所說，由於造經像，三惡道的業報會略受而快速脫離，不會長久受苦，就像箭射入森林，不會停留在那裡。又《觀無量壽經》說，有犯五逆罪的人也能往生西方極樂世界。又《涅槃經》第二十卷說，阿阇世王（梵文：Ajatasattu，意為未生怨）發菩提心，不墮地獄。廣泛讚歎發菩提心的功德，如該經文所說。又《大方等陀羅尼經》第一卷說，如果犯菩薩二十四戒，或者犯比丘等其他各種戒律，一心懺悔，若不還生，無有是處。現在這部經說，無量過咎全部可以消滅，就是因為聽聞此經、受持讀誦，罪業都可以滅除。從此第二部分引用昔日護國的事蹟，其中分為兩部分。首先引用昔日護國的事蹟，然後總結勸勉受持。首先引用昔日護國的事蹟，其中又分為……
【English Translation】 English version '者' refers to the weighty precepts against sexual misconduct, theft, killing, and lying. Those who commit the five heinous crimes, as described in the Abhidharmakośabhāṣya (俱舍論) Chapter 18, are those who kill their father, kill their mother, kill an Arhat (阿羅漢, one who has extinguished all afflictions and is worthy of offerings), disrupt the Sangha (和合僧, harmonious community of monks), and draw blood from the body of a Buddha. Among these five, four are actions of the body and one is an action of speech, and similar actions are also included, as the Abhidharmakośabhāṣya elaborates on them in detail. And those who violate various precepts refer to incomplete or broken precepts. Each Prātimokṣa (別解脫戒) has its own causes for transgression. There are eight types of ethical conduct (律儀), but only four actual entities. Their meaning is understood as usual, depending on the presence or absence of conditions. However, regarding their nature, the Sarvāstivāda (有宗) school considers them to be non-manifesting form (色), while the Satyasiddhi (成實) school considers them to be non-associated formations (行). Now, the Mahayana (大乘) school provisionally establishes them as entities based on the seeds of thought and aspiration. Precepts that do not follow the mind, all four minds and three natures can manifest. As for the differences in the conditions for abandoning precepts, the Sarvāstivāda school believes there are five conditions, as stated in verse 15 of the Abhidharmakośabhāṣya: 'Abandonment is distinguished by speech, subjugation, cause, death, and dual-sexed beings, the severing of wholesome roots, and the end of the night.' The Sautrāntika (經部) school adds committing a grave offense, and the Dharmagupta (法密) school adds the extinction of the Dharma. The conditions for abandoning precepts are different. The Yogācārabhūmi-śāstra (瑜伽師地論) Chapter 53 states that there are five conditions for abandoning precepts: abandoning the object of learning, committing a root offense, being born with two sexes, severing wholesome roots, and abandoning shared characteristics. Abandoning the Bhikṣu (苾芻, monk) precepts, if the Proper Dharma is destroyed and the Proper Dharma is hidden, even without receiving new precepts, the old precepts are not abandoned, so the precepts obtained are not abandoned. If the body has ethical conduct and encounters conditions for violation, it is called violating various precepts. Without special conditions for repentance, one is destined to fall into hell, as usually distinguished. If there are conditions for repentance, according to Mahayana teachings, as the Sutra on Making Images says, due to making sutras and images, the karma of the three evil realms will be experienced briefly and quickly escaped, without enduring suffering for long, like an arrow shot into the forest, not staying there. Furthermore, the Contemplation Sutra (觀無量壽經) says that even those who commit the five heinous crimes can be reborn in the Western Pure Land. Moreover, the Nirvana Sutra (涅槃經) Chapter 20 says that King Ajatasattu (阿阇世王, meaning 'unborn enemy') generated Bodhicitta (菩提心, the mind of enlightenment) and did not fall into hell. It extensively praises the merit of generating Bodhicitta, as stated in that text. Furthermore, the Great Vaipulya Dhāraṇī Sutra (大方等陀羅尼經) Chapter 1 says that if one violates the twenty-four Bodhisattva precepts, or violates the various precepts of Bhikṣus, etc., if one sincerely repents, there is no possibility of not being reborn. Now, this sutra says that countless faults can all be extinguished, which means that by hearing this sutra, upholding, reciting, and chanting it, all sins can be extinguished. From this second part, it quotes the past deeds of protecting the country, which is divided into two parts. First, it quotes the past deeds of protecting the country, and then concludes with exhortations to uphold it. First, it quotes the past deeds of protecting the country, which is further divided into...
為三。一明昔天王。二明昔人王。三例指諸王。初天王中文復分三。且初第一標頂生王。
經。大王往昔過去釋提桓因為頂生王領四軍眾來上天宮欲滅帝釋。
解曰。領四軍眾者。像馬車步為四軍也。此因緣者。如賢愚經頂生王品及涅槃經第十二說。從此第二帝釋奉法。
經。時彼天主即依過去諸佛教法敷百高座請百法師講讀般若波羅蜜多經。
解曰。明依法也。從此第三天眾安樂。
經。頂生即退天眾安樂。
解曰。結安樂也。從此第二明昔人王。于中分三。一明斑足王。二明普明王。三聞法悟解。初斑足王文分為二。初明斑足王后明得千王。初文復三。且初第一明斑足王。
經大王昔天羅國王有一太子名曰斑足解曰。梵云提婆羅此雲天羅。言斑足者。以足斑駁名斑足也。如賢愚經及智度論敘彼緣也。從此第二邪師灌頂。
經。登王位時有外道師名為善施與王灌頂。
解曰。如文易了。從此第三受教祀天。
經。乃命斑足取千王頭以祀冢間摩訶迦羅大黑天神。
解曰。言冢間者所住處也。言摩訶者此翻云大。言迦羅者此云黑天也。上句梵語下句唐言。大黑天神鬥戰神也。若禮彼神增其威德。舉事皆勝故向祀也。何以知者。三藏引別梵夾云。孔
【現代漢語翻譯】 現代漢語譯本：分為三個方面。一是說明過去的天王，二是說明過去的人王，三是舉例說明其他的國王。首先，關於天王的部分又分為三個方面。先從第一個方面，標明頂生王（Mandhatri）開始。
經文：大王，往昔過去，釋提桓因（Śakra Devānām Indra，帝釋天）化身為頂生王（Mandhatri），率領四種軍隊來攻打天宮，想要消滅帝釋（Śakra）。
解釋：率領四種軍隊，指的是象兵、馬兵、車兵、步兵這四種軍隊。這個因緣，如同《賢愚經·頂生王品》以及《涅槃經》第十二所說。從此，第二個方面是帝釋（Śakra）奉行佛法。
經文：當時，那位天主（帝釋 Śakra）就依據過去諸佛的教法，鋪設了一百個高座，請來一百位法師講讀《般若波羅蜜多經》（Prajñāpāramitā Sūtra）。
解釋：說明帝釋（Śakra）依法行事。從此，第三個方面是天眾安樂。
經文：頂生王（Mandhatri）退兵，天眾得以安樂。
解釋：總結天眾安樂。從此，第二個方面是說明過去的人王。其中分為三個方面。一是說明斑足王（Kalmāṣapāda），二是說明普明王，三是聽聞佛法后領悟理解。先說斑足王（Kalmāṣapāda），又分為兩個方面。先說斑足王（Kalmāṣapāda）的事蹟，后說他得到一千個國王。先說斑足王（Kalmāṣapāda）的事蹟，又分為三個方面。先從第一個方面，說明斑足王（Kalmāṣapāda）。
經文：大王，過去天羅國（Devarāṣṭra）有一位太子，名叫斑足（Kalmāṣapāda）。
解釋：梵語提婆羅（Devarāṣṭra），翻譯成漢語就是天羅國。說斑足（Kalmāṣapāda），是因為他的腳上有斑駁的花紋，所以叫斑足（Kalmāṣapāda）。如同《賢愚經》以及《智度論》敘述的那個因緣。從此，第二個方面是邪師灌頂。
經文：當他登上王位的時候，有一位外道師，名叫善施，給斑足王（Kalmāṣapāda）灌頂。
解釋：如同經文一樣容易理解。從此，第三個方面是接受邪教的教導，祭祀天神。
經文：於是命令斑足（Kalmāṣapāda）取來一千個國王的頭顱，用來祭祀墳墓間的摩訶迦羅（Mahākāla，大黑天）大神。
解釋：說墳墓間，指的是摩訶迦羅（Mahākāla）所居住的地方。說摩訶（Mahā），翻譯成漢語就是大。說迦羅（Kāla），翻譯成漢語就是黑天。上一句是梵語，下一句是漢語。大黑天神（Mahākāla）是鬥戰之神。如果禮拜這位神，就能增加他的威德，做什麼事情都能勝利，所以才向他祭祀。為什麼知道是這樣呢？三藏法師引用別的梵文典籍說，孔雀...
【English Translation】 English version: There are three aspects. First, explaining the former heavenly kings; second, explaining the former human kings; and third, providing examples of other kings. Initially, the section on heavenly kings is further divided into three aspects. Let's begin with the first aspect, highlighting King Mandhatri (頂生王).
Sutra: Great King, in the past, Śakra Devānām Indra (釋提桓因, the lord of devas) transformed into King Mandhatri (頂生王), leading four divisions of troops to attack the heavenly palace, intending to destroy Śakra (帝釋).
Explanation: Leading four divisions of troops refers to the four types of armies: elephants, horses, chariots, and infantry. The cause and condition for this is as described in the 'King Mandhatri' chapter of the Sutra of the Wise and Foolish (賢愚經) and the twelfth chapter of the Nirvana Sutra (涅槃經). From this point, the second aspect is Śakra (帝釋) upholding the Dharma.
Sutra: At that time, that lord of the devas (Śakra 帝釋), in accordance with the teachings of the Buddhas of the past, arranged a hundred high seats and invited a hundred Dharma masters to lecture on and recite the Prajñāpāramitā Sūtra (般若波羅蜜多經).
Explanation: This explains that Śakra (帝釋) acted in accordance with the Dharma. From this point, the third aspect is the peace and happiness of the devas.
Sutra: King Mandhatri (頂生王) retreated, and the devas were at peace and happy.
Explanation: This concludes the peace and happiness of the devas. From this point, the second aspect is explaining the former human kings. This is divided into three aspects. First, explaining King Kalmāṣapāda (斑足王); second, explaining King Universal Light; and third, understanding and comprehending after hearing the Dharma. First, regarding King Kalmāṣapāda (斑足王), it is divided into two aspects. First, explaining the deeds of King Kalmāṣapāda (斑足王), and then explaining how he obtained a thousand kings. First, explaining the deeds of King Kalmāṣapāda (斑足王), which is further divided into three aspects. Let's begin with the first aspect, explaining King Kalmāṣapāda (斑足王).
Sutra: Great King, in the past, in the kingdom of Devarāṣṭra (天羅國), there was a prince named Kalmāṣapāda (斑足).
Explanation: The Sanskrit term Devarāṣṭra (提婆羅) translates to 'Kingdom of Heaven'. Kalmāṣapāda (斑足) is named so because his feet had mottled patterns. This is as described in the Sutra of the Wise and Foolish (賢愚經) and the Treatise on the Great Perfection of Wisdom (智度論). From this point, the second aspect is the initiation by a heretical teacher.
Sutra: When he ascended the throne, there was a non-Buddhist teacher named Good Bestowal who initiated King Kalmāṣapāda (斑足王).
Explanation: As the text is easily understood. From this point, the third aspect is accepting the teachings of a heretical religion and worshipping deities.
Sutra: Thereupon, he ordered Kalmāṣapāda (斑足) to bring the heads of a thousand kings to sacrifice to the Mahākāla (摩訶迦羅, Great Black Heaven) deity in the cemetery.
Explanation: Saying 'in the cemetery' refers to the place where Mahākāla (摩訶迦羅) resides. Saying Mahā (摩訶) translates to 'great'. Saying Kāla (迦羅) translates to 'black heaven'. The previous phrase is in Sanskrit, and the following phrase is in Chinese. The Great Black Heaven deity (Mahākāla) is the god of battle. If one worships this deity, one can increase his power and virtue, and be victorious in all endeavors, so they sacrificed to him. How do we know this? The Tripitaka master quoted another Sanskrit text, saying, 'Peacock...'
雀王經說。烏尸尼國國城之東有林。名奢摩奢那。此云尸林。其林縱廣滿一由旬。有大黑天神。是摩醯首羅變化之身。與諸鬼神無量眷屬。常于夜間遊行林中。有大神力多諸珍寶。有隱形藥有長年藥。遊行飛空。諸幻術藥與人貿易。唯取生人血肉。先約斤兩而貿藥等。若人慾往。先以陀羅尼加持其身。然往貿易。若不加持。彼諸鬼神乃自隱形。盜人血肉令減斤兩。即取彼人身上血肉。隨取隨盡。不充先約。乃至取盡一人血肉。斤兩不充藥不可得。若加持者貿得寶貝及諸藥等。隨意所為皆得成就。若向祀者。唯人血肉彼有大力。即加護人所作勇猛。鬥戰等法皆得勝也。故大黑天神即鬥戰神也。如賢愚經說祀羅剎。普明王經說。取百王以祀樹神。師子斷肉經說。取百王以祀山神。各隨文矣。從此第二明得千王。于中分二。且初第一得諸王等。
經。自登王位已得九百九十九王。
解曰。斑足登位威力自在。遂得諸王滿斯數故。從此第二明得普明。
經。唯少一王北行萬里乃得一王名曰普明。
解曰。彰處得王也。從此第二明普明王。于中分二。一長行建立二以偈說法。初長行中文復分四。且初第一普明諸愿。
經。其普明王白斑足言愿聽一日禮敬三寶飯食沙門。
解曰。依賢愚經愿
諸七日也。從此第二斑足忍許。
經。斑足聞已即便許之。
解曰。斑足許也。從此第三依法建立。
經。其王乃依過去諸佛所說教法敷百高座請百法師。
解曰。明依教也。從此第四明說般若。
經。一日二時講說般若波羅蜜多八千億偈。
解曰。明宣說也。從此第二以偈說法中分二。且初第一標說偈人。
經。時彼眾中第一法師為普明王而說偈言。
解曰標說人也。從此第二明所說偈。于中分四。一明法無常。二明諸法苦。三明諸法空。四明法無我。初明無常又復分二。且初第一外界無常。
經。劫火洞然大千俱壞須彌巨海磨滅無餘。
解曰。劫火洞然明火災也。瑜伽第二說三大災。謂火水風相次起故。三中標初此火災也。大千俱壞者明一大千同成壞也。下之兩句九山八海數各百億滅無餘也。成住壞空相次而起。此明壞劫。餘三準知。俱舍十二瑜伽第二皆廣說也。從此第二有情無常。
經。梵釋天龍諸有情等尚皆殄滅何況此身。
解曰。梵釋天龍者。梵謂梵王通四禪也。釋謂帝釋忉利主也。舉此攝余諸天處也。此二自在勝故標也。言天龍者八部眾也。諸有情等者。除前所明余界趣也。尚皆殄滅者明無常也。何況此身者。界無大小情無
勝劣彼皆殄滅。何況此身。示無常矣。從此第二明諸法苦。于中分二。且初第一明列諸苦。
經。生老病死憂悲苦惱怨親逼迫能與愿違。
解曰。生老病死者此有四苦。憂悲苦惱者。于欲界中隨遇苦緣種種憂悲逼切故。惱下之兩句明其四苦。怨者怨憎會苦。親者愛別離苦。言逼迫者。五盛陰苦謂五蘊身生滅遷流逼迫性故。能與愿違者求不得苦也。又生老病死五盛陰苦此流轉苦。通於三界。是行苦故。怨憎愛別此相違苦。是苦苦攝。唯欲界故。求不得苦此之受用是壞苦攝。亦唯欲界。依樂受者亦通色界。從此第二明苦因果。
經。愛慾結使自作瘡疣三界無安國有何樂。
解曰。愛慾結使者此明因也。愛為有因能潤諸業。欲謂貪慾于境馳求。言結使者。結謂結系使謂役使。謂貪等十結繫有情役使三有名結使也。又俱舍二十一云結有九種。一愛結。二恚結。三慢結。四無明結。五見結謂三見故。六取結謂二取故。七疑結。八嫉結。九慳結。恚嫉慳三唯欲界系。余之六種通於三界。為結所使名結使也。自作瘡疣者。三有苦果如瘡疣也。三界無安者。若界若情俱行苦故有漏逼迫名無安故。國有何樂者。普明所重愛國愛身內外不安示其苦故。從此第三明諸法空。于中分二。且初第一總明法空。
經
【現代漢語翻譯】 現代漢語譯本 勝與劣最終都會消滅，更何況這個身體，這顯示了無常的道理。接下來第二部分說明諸法的苦，其中分為兩部分。首先第一部分說明各種苦。
經文：生老病死憂悲苦惱怨親逼迫能與愿違。
解釋：生、老、病、死，這是四種苦。憂、悲、苦、惱，在欲界中，隨著遇到的苦的因緣，產生各種憂愁悲傷的逼迫。『惱』字以下的兩個詞語說明了四種苦。『怨』指的是怨憎會苦，『親』指的是愛別離苦。『逼迫』指的是五盛陰苦，即五蘊之身生滅遷流，具有逼迫的性質。『能與愿違』指的是求不得苦。另外，生、老、病、死、五盛陰苦，這是流轉之苦，通於三界，是行苦的緣故。怨憎會、愛別離，這是相違之苦，屬於苦苦所攝，只存在於欲界。求不得苦，這種感受屬於壞苦所攝，也只存在於欲界。依賴於樂受的也貫通於此。接下來第二部分說明苦的因果。
經文：愛慾結使自作瘡疣三界無安國有何樂。
解釋：愛慾結使，這說明了苦的因。愛是存在的因，能夠滋潤各種業。欲指的是貪慾，對於外境的馳求。『結使』，結指的是結縛，使指的是役使。指的是貪等十種結縛有情，役使三有，是結使。另外，《俱舍論》二十一中說，結有九種：一愛結，二恚結，三慢結，四無明結，五見結（指三種見解），六取結（指兩種執取），七疑結，八嫉結，九慳結。恚、嫉、慳三種只屬於欲界所繫縛，其餘六種貫通於三界。被結所役使，稱為結使。『自作瘡疣』，三有的苦果就像瘡疣一樣。『三界無安』，無論是界還是有情，都存在著苦，因為有漏的逼迫，所以沒有安樂。『國有何樂』，普明所重視的愛國愛身，內外都不安寧，顯示了其中的苦。接下來第三部分說明諸法空，其中分為兩部分。首先第一部分總的說明法空。
經文：
【English Translation】 English version Victory and defeat are both ultimately destroyed. How much more so this body? This demonstrates impermanence. Next, the second part explains the suffering of all dharmas, which is divided into two parts. First, the first part explains the various sufferings.
Sutra: Birth, old age, sickness, death, sorrow, grief, suffering, distress, being forced by enemies and separated from loved ones, and not getting what one wants.
Explanation: Birth, old age, sickness, and death are the four sufferings. Sorrow, grief, suffering, and distress occur in the desire realm, where various causes of suffering are encountered, leading to various sorrows and oppressions. The two terms following 'distress' explain the four sufferings. 'Enemies' refers to the suffering of meeting with those one hates. 'Loved ones' refers to the suffering of separation from those one loves. 'Being forced' refers to the suffering of the five aggregates, meaning that the body of the five aggregates is subject to birth, death, and change, which is oppressive in nature. 'Not getting what one wants' refers to the suffering of not obtaining what one seeks. Furthermore, birth, old age, sickness, death, and the suffering of the five aggregates are the suffering of transmigration, which pervades the three realms and is the suffering of conditioned existence. Meeting with enemies and separation from loved ones are the suffering of opposition, which is included in the suffering of suffering and exists only in the desire realm. The suffering of not obtaining what one seeks is included in the suffering of change and also exists only in the desire realm. Relying on pleasant feelings also pervades this. Next, the second part explains the cause and effect of suffering.
Sutra: The bonds of love and desire create sores and tumors. There is no peace in the three realms. What joy can there be in a kingdom?
Explanation: The bonds of love and desire explain the cause of suffering. Love is the cause of existence and can nourish various karmas. Desire refers to greed, the pursuit of external objects. 'Bonds' refers to fetters, and 'attachments' refers to enslavement. It refers to the ten fetters, such as greed, that bind sentient beings, enslaving the three existences, which are attachments. Furthermore, the Abhidharmakośa-bhāṣya (俱舍論) 21 states that there are nine types of fetters: 1. the fetter of love (愛結), 2. the fetter of hatred (恚結), 3. the fetter of pride (慢結), 4. the fetter of ignorance (無明結), 5. the fetter of views (見結) (referring to the three views), 6. the fetter of attachment (取結) (referring to the two attachments), 7. the fetter of doubt (疑結), 8. the fetter of jealousy (嫉結), and 9. the fetter of stinginess (慳結). Hatred, jealousy, and stinginess are only bound to the desire realm, while the other six pervade the three realms. Being enslaved by the fetters is called attachment. 'Creating sores and tumors' means that the suffering of the three existences is like sores and tumors. 'There is no peace in the three realms' means that whether it is the realms or sentient beings, there is suffering because of the oppression of outflows, so there is no peace. 'What joy can there be in a kingdom?' means that the love of country and love of self, which Puming (普明) values, are not peaceful internally or externally, showing the suffering within. Next, the third part explains the emptiness of all dharmas, which is divided into two parts. First, the first part generally explains the emptiness of dharmas.
Sutra:
。有為不實從因緣起盛衰電轉暫有即無。
解曰。有為不實者依他有為幻不實故。從因緣起者。共相自種親生內外世間。因緣起故。盛衰電轉者。謂有為法皆有盛衰。起滅如流不住如電。暫有即無者。無者暫如電。有即滅無矣。從此第二明界趣空。
經。諸界趣生隨業緣現如影如響一切皆空。
解曰。諸界趣生者。三界六趣及以四生。此聰明也。隨業緣現者明因果也。隨諸趣業現生彼故。如影如響者舉喻明也。由業為質。現果如影。由業如聲。後果如響又如影響。明不實也。一切皆空者。通明界等一切有為悉皆空故。從此第四明法無我。于中分二。且初第一明妄起我。
經。識由業漂乘四大起無明愛縛我我所生。
解曰。識由業漂者。識謂本識。恒轉如流由業如風能起識浪。識隨業故云業漂也。又業種依識藉現緣起。現起諸業隨境界風動本識浪故云漂矣。四卷楞伽第一偈云。譬如巨海浪斯由猛風起。洪波鼓溟壑。無有斷絕時。藏識海常住。境界風所動。種種諸浪識騰躍而轉生。業境界風動生識浪故說漂也。乘四大起者有色界也。無色非顯略故不說。又王之身即是四大舉以令悟知不實也。無明愛縛者。無明為本發業感生。愛與無明自纏縛故。我我所生者。謂依五蘊起我我所也。又於五蘊
【現代漢語翻譯】 現代漢語譯本：有為法（Samskrta dharma）是不真實的，它依賴於因緣而生起，經歷盛衰變化，如閃電般短暫存在，轉瞬即逝。
解釋：『有為不實』是指依他起性的有為法如幻象般不真實。『從因緣起』是指共同的相、自身的種子、親生的內外世間，都是因緣和合而生起。『盛衰電轉』是指有為法都有盛衰，生起和滅亡如流水般不停留，如閃電般迅速。『暫有即無』是指所謂的『有』，也如閃電般短暫，存在即滅亡。從這裡開始，第二部分闡明諸界皆空。
經文：諸界（Dhatu）眾生（Sattva）隨著業緣顯現，如影子和回聲一般，一切皆是空性（Sunyata）。
解釋：『諸界趣生』是指三界（Trailokya）、六道（Gati）以及四生（Yoni），這是指眾生。『隨業緣現』是闡明因果關係。眾生隨著各自的業力顯現而生於不同的趣道。『如影如響』是舉例說明，因為業是本質，所以顯現的果報就像影子；因為業就像聲音，所以隨後的果報就像回聲，又如影子和回聲，說明其不真實。『一切皆空』是總括說明諸界等一切有為法都是空性的。從這裡開始，第四部分闡明法無我（Anatmata）。其中分為兩部分，首先第一部分闡明虛妄生起的『我』。
經文：識（Vijnana）由業力漂流，憑藉四大（Mahabhuta）而生起，被無明（Avidya）和愛（Trsna）所束縛，產生『我』（Atman）和『我所』（Atmiya）。
解釋：『識由業漂』，這裡的『識』指的是本識（Mula-vijnana），它像流水一樣恒常流轉，因為業力就像風一樣，能夠掀起識浪。識隨著業力而流轉，所以說是『業漂』。此外，業的種子依賴於識，憑藉顯現的因緣而生起。顯現生起的諸業隨著境界的風而動搖本識的波浪，所以說是『漂』。四卷《楞伽經》第一偈說：『譬如巨海浪，斯由猛風起，洪波鼓溟壑，無有斷絕時。藏識海常住，境界風所動，種種諸浪識，騰躍而轉生。』因為業境界的風動搖而生起識浪，所以說是『漂』。『乘四大起』是指有色身。因為無色身並非顯而易見，所以沒有提及。而且，眾生的身體就是四大和合而成，舉出四大是爲了讓人領悟到其不真實。『無明愛縛』是指無明是根本，它引發業力，感受生死的果報。愛和無明相互纏縛。『我我所生』是指依賴五蘊（Skandha）而生起『我』和『我所』。又在五蘊中
【English Translation】 English version: Conditioned phenomena (Samskrta dharma) are unreal, arising from causes and conditions, experiencing flourishing and decay, transient like lightning, existing briefly and then ceasing to be.
Explanation: 'Conditioned phenomena are unreal' means that dependently originated conditioned phenomena are illusory and unreal. 'Arising from causes and conditions' refers to the common characteristics, one's own seeds, and the intimately related internal and external worlds, all arising from causes and conditions. 'Flourishing and decay, transient like lightning' means that all conditioned phenomena have flourishing and decay, arising and ceasing like flowing water, not staying still, as quick as lightning. 'Existing briefly and then ceasing to be' means that what is called 'existence' is as brief as lightning, existing only to cease. From here, the second part elucidates that all realms are empty.
Sutra: All realms (Dhatu) and beings (Sattva) appear according to their karmic conditions, like shadows and echoes, all are emptiness (Sunyata).
Explanation: 'All realms and beings' refers to the three realms (Trailokya), the six paths (Gati), and the four kinds of birth (Yoni); this refers to sentient beings. 'Appearing according to their karmic conditions' elucidates the relationship of cause and effect. Sentient beings are born in different paths according to their respective karmic manifestations. 'Like shadows and echoes' is an analogy, because karma is the substance, the manifested result is like a shadow; because karma is like a sound, the subsequent result is like an echo, and like shadows and echoes, it illustrates their unreality. 'All are emptiness' is a general statement that all conditioned phenomena, including the realms, are empty. From here, the fourth part elucidates the absence of self (Anatmata). It is divided into two parts, the first of which elucidates the falsely arising 'self'.
Sutra: Consciousness (Vijnana) drifts due to karma, arises relying on the four great elements (Mahabhuta), bound by ignorance (Avidya) and craving (Trsna), giving rise to 'self' (Atman) and 'what belongs to self' (Atmiya).
Explanation: 'Consciousness drifts due to karma,' here 'consciousness' refers to the fundamental consciousness (Mula-vijnana), which constantly flows like a stream, because karma is like the wind, capable of stirring up waves of consciousness. Consciousness flows along with karma, so it is said to 'drift due to karma.' Furthermore, the seeds of karma rely on consciousness, arising through manifested conditions. The manifested and arising karmas, swayed by the winds of the environment, agitate the waves of the fundamental consciousness, so it is said to 'drift.' The first verse of the four-fascicle Lankavatara Sutra says: 'Like the great ocean waves, arising from fierce winds, vast waves surge in the deep abyss, without ceasing. The storehouse consciousness constantly abides, stirred by the winds of the environment, various waves of consciousness leap and arise.' Because the winds of karmic environment stir and give rise to waves of consciousness, it is said to 'drift.' 'Arises relying on the four great elements' refers to having a physical body. Because the formless body is not obvious, it is not mentioned. Moreover, the body of sentient beings is a combination of the four great elements, mentioning the four great elements is to make people realize its unreality. 'Bound by ignorance and craving' means that ignorance is the root, it initiates karma, experiencing the results of birth and death. Craving and ignorance bind each other. 'Giving rise to 'self' and 'what belongs to self'' refers to relying on the five aggregates (Skandha) to give rise to 'self' and 'what belongs to self.' Also, in the five aggregates
而執為我。國城資具而起我所。皆由無明起斯見矣。從此第二總明無我。
經。識隨業遷身即無主應知國土幻化亦然。
解曰。識隨業遷者。謂總報識隨業而生。舊業無餘新業將熟。識隨業故遷往余趣。身即無主者。身謂相續即四大。身執受識遷則無主故。又主謂主宰即是我也。識隨業往。身即無我。我既無故我所亦無。身無主故。下之兩句明我所無。彼先愛身身尚無我。外國土等幻化亦然。令知內外皆無我故。謂不了身無常苦空無我我所。橫生愛著恐怖皆生。聞法悟空斯更何懼。從此第三聞法悟解。于中分三。一普明悟解。二諸王悟解。三斑足悟解。初普明中文分為二。一普明悟解二轉教諸王。初普明中文復分二。且初第一普明悟解。
經。爾時法師說此偈已時普明王聞法悟解證空三昧。
解曰。證空三昧者若證生空即得初果故。偈所明苦諦行故。或聞法證空即法空理至初地也。從此第二眷屬悟空。
經。王諸眷屬得法眼空。
解曰。得法眼空者如王悉也。從此第二轉教諸王。于中分三。且初第一往天羅國。
經。其王即便詣天羅國。
解曰。所愿既滿。聞法證空怖畏已無。起所期故。從此第二詰示諸王。
經。諸王眾中而作是言仁等今者就命時到。
【現代漢語翻譯】 現代漢語譯本： 執著于『我』（ātman）。因為國家、城市、資財、器具而產生『我所』（mamata，屬於我的）。這些都是由於無明（avidyā，對實相的迷惑）而產生這種見解。從此以下第二部分總的說明無我（anātman）。
經文：識（vijñāna，意識）隨著業（karma）而遷移，身體（kāya）也就沒有了主宰，應當知道國土（rāṣṭra）如幻化一般。
解釋：『識隨業遷』是指總報識（果報識）隨著業力而生。舊的業力消盡，新的業力將要成熟，識隨著業力而遷移到其他的趣向（gati，輪迴的去處）。『身即無主』是指身體是相續的四大（四大元素），身體執受的識遷移了，身體就沒有了主宰。而且，主宰就是『我』（ātman）。識隨著業力遷移，身體就沒有『我』。『我』既然沒有了，『我所』也就沒有了。身體沒有主宰，所以下面的兩句說明『我所』也沒有。他們先前愛著身體，身體尚且沒有『我』，何況外國、國土等如幻化一般。使人知道內外都沒有『我』。因為不瞭解身體是無常（anitya）、苦（duḥkha）、空（śūnyatā）、無我（anātman）、無我所（anātmīya），所以橫生愛著，恐怖也隨之產生。聽聞佛法，領悟到空性（śūnyatā），又有什麼可畏懼的呢？從此以下第三部分是聽聞佛法后的領悟理解。其中分為三部分：一、普明（Puming）的領悟理解；二、諸位國王的領悟理解；三、斑足（Kalmāṣapāda）的領悟理解。首先是普明的領悟理解，普明的領悟理解又分為兩部分：一、普明的領悟理解；二、轉教諸位國王。首先是普明的領悟理解，又分為兩部分。先看第一部分，普明的領悟理解。
經文：當時，法師（Dharmācārya）說完這個偈頌后，普明王（Puming Wang）聽聞佛法，領悟理解，證得了空三昧（śūnyatā-samādhi）。
解釋：『證空三昧』，如果證得人空（pudgala-śūnyatā），就證得了初果（srotaāpanna）。因為偈頌所闡明的是苦諦（duḥkha-satya）的行相。或者聽聞佛法證悟空性，就是法空（dharma-śūnyatā）的道理，達到了初地（prathamā bhūmi）。從此以下第二部分是眷屬領悟空性。
經文：國王的各位眷屬得到了法眼空（dharmacakṣu-śūnyatā）。
解釋：『得法眼空』，就像國王一樣，完全領悟。 從此第二部分是轉教諸位國王。其中分為三部分。先看第一部分，前往天羅國（Tianluo Guo）。
經文：國王隨即前往天羅國（Tianluo Guo）。
解釋：因為願望已經滿足，聽聞佛法證悟空性，怖畏已經消除，所以開始實現先前的期望。 從此第二部分是詰問開示諸位國王。
經文：在各位國王的集會中這樣說：『各位，現在你們壽命將盡的時候到了。』
【English Translation】 English version: Clinging to 'I' (ātman). From country, city, possessions, and implements arises 'mine' (mamata). All these arise from ignorance (avidyā), giving rise to such views. From here, the second part generally clarifies no-self (anātman).
Sutra: Consciousness (vijñāna) migrates with karma, so the body (kāya) has no master. It should be known that the country (rāṣṭra) is like an illusion.
Explanation: 'Consciousness migrates with karma' means that the general retribution consciousness (resultant consciousness) arises with karma. Old karma is exhausted, and new karma is about to ripen. Consciousness migrates with karma to other realms (gati, destinations of rebirth). 'The body has no master' means that the body is the continuous four great elements. When the consciousness that the body clings to migrates, the body has no master. Moreover, the master is 'I' (ātman). Consciousness migrates with karma, so the body has no 'I'. Since 'I' does not exist, 'mine' also does not exist. Because the body has no master, the following two sentences explain that 'mine' also does not exist. They previously loved the body, but the body has no 'I', let alone foreign countries, lands, etc., which are like illusions. It makes people know that there is no 'I' inside and outside. Because they do not understand that the body is impermanent (anitya), suffering (duḥkha), empty (śūnyatā), no-self (anātman), and not-self (anātmīya), they give rise to attachment, and fear arises accordingly. Hearing the Dharma and realizing emptiness (śūnyatā), what is there to fear? From here, the third part is the understanding after hearing the Dharma. It is divided into three parts: 1. Puming's (Puming) understanding; 2. The understanding of the kings; 3. Kalmāṣapāda's (Kalmāṣapāda) understanding. First is Puming's understanding, which is divided into two parts: 1. Puming's understanding; 2. Converting the kings. First is Puming's understanding, which is divided into two parts. First, let's look at the first part, Puming's understanding.
Sutra: At that time, after the Dharma Master (Dharmācārya) finished reciting this verse, King Puming (Puming Wang) heard the Dharma, understood, and attained the emptiness samādhi (śūnyatā-samādhi).
Explanation: 'Attaining emptiness samādhi', if one attains the emptiness of the person (pudgala-śūnyatā), one attains the first fruit (srotaāpanna). Because the verse clarifies the aspects of the truth of suffering (duḥkha-satya). Or hearing the Dharma and realizing emptiness is the principle of the emptiness of phenomena (dharma-śūnyatā), reaching the first ground (prathamā bhūmi). From here, the second part is the family realizing emptiness.
Sutra: The king's family attained the Dharma eye of emptiness (dharmacakṣu-śūnyatā).
Explanation: 'Attaining the Dharma eye of emptiness' is like the king, fully understanding. From here, the second part is converting the kings. It is divided into three parts. First, let's look at the first part, going to Tianluo Guo (Tianluo Guo).
Sutra: The king then went to Tianluo Guo (Tianluo Guo).
Explanation: Because the wish has been fulfilled, hearing the Dharma and realizing emptiness, fear has been eliminated, so he began to realize his previous expectations. From here, the second part is questioning and instructing the kings.
Sutra: In the assembly of kings, he said: 'Gentlemen, now the time has come for your lives to end.'
解曰。諸王眾中者如前應悉。就命時到者舉所怖事令發心故。從此第三轉教般若。
經。悉應誦持過去諸佛所說般若波羅蜜多偈。
解曰。即以前偈令誦持也。從此第二諸王悟解。
經。諸王聞已亦皆悟解得空三昧各各誦持。
解曰。彼諸王等因怖發心。因緣俱勝。聞法悟解如普明王。故復云亦得空三昧各誦持也。從此第三斑足悟解。于中分三。一斑足王問。二普明王答。三斑足悟解。且初第一斑足王問。
經。時斑足王問諸王言汝等今者皆誦何法。
解曰。斑足緣熟故為問也。從此第二普明王答。
經。爾時普明即以上偈答斑足王。
解曰。如文悉也。從此第三斑足悟解。于中復四。且初第一斑足悟解。
經。王聞是法亦證空定。
解曰。聞法證解如前諸王。故云亦也。從此第二明悔邪師。
經。歡喜踴躍告諸王言我為外道邪師所誤非汝等咎。
解曰。證解喜躍悔先咎也。從此第三令各奉持。
經。汝各還國當請法師解說般若波羅蜜多。
解曰廣令流佈。從此第四齣家得忍。
經。時斑足王以國付弟出家為道得無生法忍。
解曰。無生法者即五忍中第四忍也。菩薩化跡逆順難思。或引群迷故現斯事。從此
【現代漢語翻譯】 現代漢語譯本： 解說：『諸王眾中』（zhū wáng zhòng zhōng）如同前面所說應該知曉。至於『就命時到』（jiù mìng shí dào），是舉出所害怕的事情，讓他們發起菩提心。從此開始第三次轉教般若（bō rě）。
經文：應當全部誦持過去諸佛所說的般若波羅蜜多（bō rě bō luó mì duō）偈。
解說：就是用之前的偈頌讓他們誦持。從此開始第二次，諸位國王領悟理解。
經文：諸位國王聽聞后，也都領悟理解，得到空三昧（kōng sān mèi），各自誦持。
解說：那些國王們因為恐懼而發起菩提心，因緣都殊勝。聽聞佛法而領悟理解，如同普明王（pǔ míng wáng）。所以又說也得到空三昧，各自誦持。從此開始第三次，斑足（bān zú）領悟理解。其中分為三部分：一是斑足王提問，二是普明王回答，三是斑足領悟理解。先說第一部分，斑足王提問。
經文：當時，斑足王問諸位國王說：『你們現在都誦持什麼佛法？』
解說：斑足的因緣成熟，所以才提問。
經文：當時，普明王就用之前的偈頌回答斑足王。
解說：如同經文所說。
經文：國王聽聞這個佛法，也證得了空定（kōng dìng）。
解說：聽聞佛法而證悟理解，如同之前的諸位國王，所以說『也』。
經文：歡喜踴躍地告訴諸位國王說：『我被外道邪師所迷惑，不是你們的過錯。』
解說：證悟理解后，歡喜踴躍，懺悔之前的過錯。
經文：你們各自回到自己的國家，應當迎請法師來解說般若波羅蜜多。
解說：廣泛地讓佛法流傳。
經文：當時，斑足王把國家交給弟弟，出家修行，證得了無生法忍（wú shēng fǎ rěn）。
解說：無生法忍就是五忍中的第四忍。菩薩的化現難以思議，有時爲了引導迷惑的眾生，所以顯現這樣的事情。從此
【English Translation】 English version: Explanation: 『Among the assembly of kings』 (zhū wáng zhòng zhōng) should be understood as previously explained. As for 『when the time of death arrives』 (jiù mìng shí dào), it refers to raising the feared matters to inspire them to generate Bodhicitta (bō tí xīn). From this point begins the third turning of the teaching on Prajna (bō rě).
Sutra: All should recite and uphold the Prajna Paramita (bō rě bō luó mì duō) verses spoken by the Buddhas of the past.
Explanation: That is, using the previous verses to have them recite and uphold. From this point begins the second instance of the kings awakening and understanding.
Sutra: Upon hearing this, the kings all awakened and understood, attained the Samadhi of Emptiness (kōng sān mèi), and each recited and upheld it.
Explanation: Those kings, due to fear, generated Bodhicitta, and their causes and conditions were all superior. Hearing the Dharma (fó fǎ) they awakened and understood, like King Puming (pǔ míng wáng). Therefore, it is also said that they attained the Samadhi of Emptiness, and each recited and upheld it. From this point begins the third instance of Kalmashapada (bān zú) awakening and understanding. This is divided into three parts: first, King Kalmashapada asks; second, King Puming answers; and third, Kalmashapada awakens and understands. First, let's discuss the first part, King Kalmashapada's question.
Sutra: At that time, King Kalmashapada asked the kings, 『What Dharma are you all reciting and upholding now?』
Explanation: Kalmashapada's karmic conditions matured, so he asked.
Sutra: At that time, King Puming answered King Kalmashapada with the previous verses.
Explanation: As the text states.
Sutra: Upon hearing this Dharma, the king also attained the Samadhi of Emptiness (kōng dìng).
Explanation: Hearing the Dharma and attaining understanding, like the previous kings, hence the word 『also.』
Sutra: Joyfully, he told the kings, 『I was misled by heretical teachers of external paths; it is not your fault.』
Explanation: Having attained understanding, he rejoiced and repented of his previous faults.
Sutra: 『Each of you should return to your own country and invite Dharma masters to explain the Prajna Paramita.』
Explanation: To widely spread the Dharma.
Sutra: At that time, King Kalmashapada entrusted the kingdom to his younger brother, left home to cultivate the Way, and attained the Tolerance of Non-origination of Dharmas (wú shēng fǎ rěn).
Explanation: The Tolerance of Non-origination of Dharmas is the fourth of the Five Tolerances. The manifestations of Bodhisattvas are inconceivable, and sometimes to guide confused beings, they manifest such events. From this point
第三例指諸王。
經。大王過去復有五千國王常誦此經現生獲報。
解曰。說先過去常誦此經現生獲報。必招后故。從此第二結勸受持。于中分二。且初第一勸命受持。
經。汝等十六諸大國王修護國法應當如是受持讀誦解說此經。
解曰。前具引昔。此即勸令修護國法。如上應悉。從此第二勸后受持。
經。若未來世諸國王等為欲護國護自身者亦應如是受持讀誦解說此經。
解曰。護國之最誡后亦爾。從此第三聞法獲益。
經。說是法時無量人眾得不退轉阿修羅等得生天上無量無數欲色諸天得無生忍。
解曰。得不退者。不退有四。信位證行。從淺至深即初二也。阿修羅等等餘七部。得生天也。欲色諸天得無生忍。天臺解云。即十行也或即初地。如大品經云。初地菩薩得無生法忍。
不思議品第六
將解此品辨來意者。護國之法其唯般若。內護修證亦唯般若。般若威德無以測量。寄事以明轉益深敬。故因散花見佛聞法得睹希有神變難思。以事表經即來意也。次釋品名。不思議者。諸佛功德神變妙用心言不測云不思議。故法花云。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。此等皆釋不思議也。古就散花以彰品號。此睹神
【現代漢語翻譯】 現代漢語譯本： 第三個例子指的是各位國王。
經文：大王，過去有五千位國王經常誦讀此經，今生就獲得了福報。
解釋：說的是過去經常誦讀此經，今生獲得福報，必定會招致後來的福報。因此，從這裡開始第二部分，總結並勸勉受持此經。其中分為兩部分。首先是第一部分，勸勉受持。
經文：你們十六位大國王，爲了修護國家法律，應當像這樣受持、讀誦、解說此經。
解釋：前面已經引用了過去的例子，這裡是勸勉要修護國家法律，如上文所說的那樣去做。從這裡開始第二部分，勸勉後世受持。
經文：如果未來世的各位國王等，爲了守護國家、守護自身，也應當像這樣受持、讀誦、解說此經。
解釋：守護國家是最重要的，告誡後世也要這樣做。從這裡開始第三部分，講述聽聞佛法獲得的利益。
經文：在宣說此法的時候，無數的人眾獲得了不退轉（avaivartika）的境界，阿修羅（asura）等眾生得以升到天上，無數的欲界天（kāmadhātu）和色界天（rūpadhātu）的天人獲得了無生法忍（anutpattika-dharma-kṣānti）。
解釋：獲得不退轉境界的人，不退轉有四種：信心不退、位不退、證不退、行不退。從淺到深，就是最初的兩種。阿修羅等等其餘七部眾生，得以升到天上。欲界和色界諸天獲得無生法忍。天臺宗解釋說，就是十行位，或者就是初地菩薩。如《大品般若經》所說，初地菩薩獲得無生法忍。
第六品 不可思議品
將要解釋這一品，辨明來意。守護國家的方法，只有般若（prajna）。內在守護修證，也只有般若。般若的威德，無法測量。藉由事件來闡明，更加增進深刻的敬意。所以因為散花見佛、聽聞佛法，得以見到希有神變，難以思議。用這些事蹟來表明經文的意義，這就是來意。接下來解釋品名。「不可思議」指的是，諸佛的功德、神變、微妙用心，言語無法測度，稱為不可思議。所以《法華經》說：『非口所宣，非心所測』。《智度論》說：『心行處滅，言語道斷』。《大般若經》說：『心言路絕』。這些都是解釋不可思議。古人就用散花來彰顯這一品的名稱。這裡是見到神
【English Translation】 English version: The third example refers to the kings.
Sutra: Great King, in the past, there were five thousand kings who constantly recited this sutra and received blessings in their present lives.
Explanation: It says that those who frequently recited this sutra in the past received blessings in their present lives, and will surely attract future blessings. Therefore, from here begins the second part, summarizing and encouraging the upholding of this sutra. It is divided into two parts. First is the first part, encouraging upholding.
Sutra: You sixteen great kings, in order to cultivate and protect the laws of the country, should uphold, recite, and explain this sutra in this way.
Explanation: The past examples have already been cited, and here it is encouraging to cultivate and protect the laws of the country, doing as mentioned above. From here begins the second part, encouraging future generations to uphold.
Sutra: If future kings and others, in order to protect their country and themselves, should also uphold, recite, and explain this sutra in this way.
Explanation: Protecting the country is the most important thing, and it is a warning to future generations to do the same. From here begins the third part, describing the benefits of hearing the Dharma.
Sutra: When this Dharma was being preached, countless people attained the state of non-retrogression (avaivartika), asuras (asura) and other beings were able to ascend to the heavens, and countless beings in the desire realm (kāmadhātu) and form realm (rūpadhātu) attained the forbearance of the unoriginated dharma (anutpattika-dharma-kṣānti).
Explanation: Those who attain the state of non-retrogression have four types of non-retrogression: non-retrogression of faith, non-retrogression of position, non-retrogression of realization, and non-retrogression of practice. From shallow to deep, these are the first two. Asuras and the other seven types of beings were able to ascend to the heavens. The beings in the desire realm and form realm attained the forbearance of the unoriginated dharma. The Tiantai school explains that this is the ten practices, or the first bhumi. As the Mahaprajnaparamita Sutra says, 'The bodhisattva of the first bhumi attains the forbearance of the unoriginated dharma.'
Chapter Six: Inconceivable Chapter
To explain this chapter, we must clarify the intention. The method of protecting the country is only prajna (prajna). The inner protection of cultivation and realization is also only prajna. The power and virtue of prajna cannot be measured. By using events to illustrate, we further increase deep reverence. Therefore, because of scattering flowers to see the Buddha and hearing the Dharma, we are able to see rare and inconceivable miraculous transformations. Using these events to illustrate the meaning of the sutra, this is the intention. Next, explain the name of the chapter. 'Inconceivable' refers to the merits, miraculous transformations, and subtle intentions of the Buddhas, which cannot be measured by words, and are called inconceivable. Therefore, the Lotus Sutra says, 'Not to be declared by the mouth, not to be measured by the mind.' The Prajnaparamita Sutra says, 'The path of the mind ceases, the path of language is cut off.' The Mahaprajnaparamita Sutra says, 'The path of the mind and words is cut off.' These all explain the inconceivable. The ancients used the scattering of flowers to highlight the name of this chapter. Here, it is seeing the miraculous
變名不思議。各依一義亦不相違。釋本文者文分三段。一大眾散花。二佛現神變。三聞法獲益。初散花中文分為三。初大眾歡喜。次散花供養。后王等發願。且初第一大眾歡喜。其義者何。
經。爾時十六國王及諸大眾聞佛說此般若波羅蜜多甚深句義歡喜踴躍。
解曰。諸王所聞護國之最甚深句義故喜躍也。從此第二散花供養。于中分三。一散寶蓮花。二芬陀利花。三曼殊沙花。初散寶花文復分四。且初第一標所散花。
經。散百萬億眾寶蓮花。
解曰。寶蓮花者。或眾寶為花。或花如眾寶云寶花也。舊云行花。天臺解云。表三賢位所修無量福慧之行。今言蓮花錶行不染。又表能詮文字般若句偈無量皆不染故。從此第二花成寶座。
經。于虛空中成寶花座。
解曰。花成寶座。諸佛所依。賢位居初。為聖之本。又顯文字修證所依。從此第三諸佛演說。
經。十方諸佛無量大眾共坐此座說般若波羅蜜多。
解曰。顯同說也。從此第四化眾散花。
經。是諸大眾持十千金蓮花散釋迦牟尼佛合成花輪蓋諸大眾。
解曰。持十千者舊云萬輪花蓋也。言釋迦者舉其性氏。言牟尼者此云寂默。煩惱諠諍永寂默故。蓋佛及眾者。已修未修行必同故。此佛他佛說無異故
【現代漢語翻譯】 現代漢語譯本 變名不可思議。各自依據一個義理，也不互相違背。解釋本文，文分三段。一是大眾散花，二是佛現神變，三是聞法獲益。初散花中又分為三。一是大眾歡喜，二是散花供養，三是國王等發願。先說第一，大眾歡喜。其意義是什麼？
經：爾時十六國王及諸大眾聞佛說此般若波羅蜜多（Prajna Paramita，智慧到彼岸）甚深句義，歡喜踴躍。
解曰：諸王所聽聞的是護國最為甚深的句義，所以歡喜踴躍。從此進入第二部分，散花供養。其中又分為三。一是散寶蓮花，二是芬陀利花（Pundarika，白色蓮花），三是曼殊沙花（Manjusaka，天界的紅色花）。先說散寶花，又分為四。先說第一，標明所散的花。
經：散百萬億眾寶蓮花。
解曰：寶蓮花，或者是以眾寶為花，或者花像眾寶一樣，稱為寶花。舊譯為行花。天臺宗解釋說，表示三賢位所修的無量福慧之行。現在說蓮花，表示行為不被污染。又表示能詮釋文字般若的句偈無量，都不被污染。從此進入第二部分，花成寶座。
經：于虛空中成寶花座。
解曰：花變成寶座，是諸佛所依靠的。賢位居於最初，是成為聖人的根本。又顯示文字是修證所依靠的。從此進入第三部分，諸佛演說。
經：十方諸佛無量大眾共坐此座，說般若波羅蜜多（Prajna Paramita，智慧到彼岸）。
解曰：顯示共同宣說。從此進入第四部分，化眾散花。
經：是諸大眾持十千金蓮花，散釋迦牟尼佛（Sakyamuni，釋迦族聖人）合成花輪，覆蓋諸大眾。
解曰：持十千，舊譯為萬輪花蓋。說釋迦，是舉其姓氏。說牟尼（Muni），此譯為寂默。因為煩惱喧諍永遠寂靜沉默。覆蓋佛和大眾，是因為已修和未修必定相同。此佛和他佛所說的沒有差異。
【English Translation】 English version The transformation of names is inconceivable. Each relies on a single meaning, and they do not contradict each other. Explaining the text, it is divided into three sections: first, the assembly scatters flowers; second, the Buddha manifests divine transformations; and third, benefits are gained from hearing the Dharma. The initial scattering of flowers is further divided into three parts: first, the assembly rejoices; second, flowers are scattered as offerings; and third, kings and others make vows. Let's begin with the first, the assembly rejoices. What is its meaning?
Sutra: At that time, the sixteen kings and the great assembly, hearing the Buddha speak of the profound meaning of this Prajna Paramita (Perfection of Wisdom), rejoiced and leaped for joy.
Explanation: The kings rejoiced and leaped because they heard the most profound meaning for protecting the country. From here, we move to the second part, scattering flowers as offerings, which is divided into three parts: first, scattering jeweled lotus flowers; second, Pundarika (white lotus) flowers; and third, Manjusaka (heavenly red) flowers. Let's begin with the scattering of jeweled flowers, which is further divided into four parts. First, the flowers being scattered are identified.
Sutra: They scattered a hundred million kotis of jeweled lotus flowers.
Explanation: Jeweled lotus flowers are either flowers made of many jewels, or flowers that resemble many jewels, called jeweled flowers. The old translation calls them 'walking flowers.' The Tiantai school explains that they represent the immeasurable meritorious and wisdom practices cultivated in the Three Worthies positions. Now, the lotus flower represents actions that are not defiled. It also represents that the words and verses of the Prajna that explain the text are immeasurable and undefiled. From here, we move to the second part, the flowers forming a jeweled seat.
Sutra: In the empty sky, they formed a jeweled flower seat.
Explanation: The flowers become a jeweled seat, which is what all Buddhas rely on. The position of the Worthies is the beginning and the foundation for becoming a sage. It also shows that the text is what the cultivation and realization rely on. From here, we move to the third part, the Buddhas expounding.
Sutra: The Buddhas of the ten directions and the immeasurable assembly sat together on this seat, speaking of Prajna Paramita (Perfection of Wisdom).
Explanation: This shows that they are expounding together. From here, we move to the fourth part, the transformed assembly scattering flowers.
Sutra: These assemblies held ten thousand golden lotus flowers and scattered them upon Sakyamuni Buddha (Sage of the Sakya Clan), forming a flower wheel that covered the assemblies.
Explanation: Holding ten thousand, the old translation says a myriad of flower canopies. Saying Sakyamuni refers to his clan name. Saying Muni means 'silent' in this context, because the afflictions and disputes are forever silent and still. Covering the Buddha and the assembly is because those who have cultivated and those who have not yet cultivated are certainly the same. There is no difference between what this Buddha and other Buddhas say.
。從此第二散芬陀利花。于中分四。且初第一標其所散。
經。復散八萬四千芬陀利花。
解曰。王等重散云復也。八萬四千者表登地也。如上經云。最初一念具足八萬四千波羅蜜多。即初地也。舊雲散般若波羅蜜多花。從能散心以立花稱。此云芬陀利花者白蓮花也。即從所散彰其名也。無漏正智慧所表同於初后地觀照一矣。從此第二花成雲臺。
經。于虛空中成白雲臺。
解曰。如下經云。譬如有人登大高臺。等覺位也。通表十地故現臺矣。從此第三彰佛演說。
經。臺中光明王佛與十方諸佛無量大眾演說般若波羅蜜多。
解曰。標佛列眾顯同說也。從此第四化眾散花。
經。是諸大眾持曼陀羅花散釋迦牟尼佛及諸眾會。
解曰。曼陀羅者此云適意花。見者心悅即天花也。從此第三散曼殊沙花。于中分四。且初第一標所散花。
經。復散曼殊沙花。
解曰。大眾散也。復義如前。舊云妙覺。彰果德圓。今言曼殊沙此云柔濡。能令見者離剛強故。即天花也。人天同會隨所散也。從此第二變作寶城。
經。于虛空中變作金剛寶城。
解曰。金剛寶城者表示實相。即涅槃城。猶如金剛體不可壞。從此第三彰佛演說。
經。城中師子奮迅
【現代漢語翻譯】 現代漢語譯本：從此之後，又第二次散佈芬陀利花（Pundarika，白蓮花）。其中分為四個部分。首先是第一部分，標明所散佈的花。
經文：又散佈八萬四千芬陀利花。
解釋：國王等人再次散佈，用『復』字表示。『八萬四千』表示登地（菩薩十地）的境界。如前面的經文所說，最初一念就具足八萬四千波羅蜜多（paramita，到彼岸），即初地。舊譯本說是散佈般若波羅蜜多（Prajnaparamita，智慧到彼岸）花，是從能散佈的心來建立花的名稱。這裡說芬陀利花，是白蓮花，即從所散佈的事物來彰顯它的名稱。無漏的正智慧所表示的，與初地和后地的觀照是一樣的。從此之後是第二部分，花變成雲臺。
經文：在虛空中形成白雲臺。
解釋：如下面的經文所說，譬如有人登上高臺，這是等覺位（菩薩果位）。普遍表示十地，所以顯現雲臺。從此之後是第三部分，彰顯佛陀演說。
經文：臺中光明王佛與十方諸佛以及無量的大眾演說般若波羅蜜多。
解釋：標明佛陀，列出大眾，顯示共同演說。從此之後是第四部分，化現大眾散花。
經文：這些大眾拿著曼陀羅花（Mandala，適意花）散向釋迦牟尼佛（Sakyamuni Buddha）以及各位大眾。
解釋：曼陀羅，這裡翻譯為適意花，看見的人心裡喜悅，是天花。從此之後是第三次散佈曼殊沙花（Manjusaka，柔軟花）。其中分為四個部分。首先是第一部分，標明所散佈的花。
經文：又散佈曼殊沙花。
解釋：是大眾散佈的。『復』字的意義如前所述。舊譯本說是妙覺，彰顯果德圓滿。現在說曼殊沙，這裡翻譯為柔濡，能夠使看見的人離開剛強之心，是天花。人天共同集會，隨著所散佈的事物而變化。從此之後是第二部分，變成寶城。
經文：在虛空中變成金剛寶城。
解釋：金剛寶城表示實相，即涅槃（Nirvana，寂滅）城。猶如金剛的身體不可破壞。從此之後是第三部分，彰顯佛陀演說。
經文：城中師子奮迅
【English Translation】 English version: Furthermore, for the second time, they scattered Pundarika (white lotus) flowers. This is divided into four parts. First is the first part, marking the flowers that are scattered.
Sutra: Again, they scattered eighty-four thousand Pundarika flowers.
Explanation: The king and others scattered again, using the word 'again'. 'Eighty-four thousand' represents the state of ascending the Bhumis (ten stages of Bodhisattva). As the previous Sutra says, the initial thought is complete with eighty-four thousand paramitas (perfections), which is the first Bhumi. The old translation said it was scattering Prajnaparamita (perfection of wisdom) flowers, establishing the name of the flower from the mind that can scatter. Here, saying Pundarika flowers, which are white lotus flowers, is to manifest its name from the things that are scattered. The faultless right intelligence represents the same contemplation in the first and last Bhumis. From here is the second part, the flowers become a cloud platform.
Sutra: In the empty space, a white cloud platform is formed.
Explanation: As the following Sutra says, it is like someone ascending a high platform, which is the state of Equal Enlightenment (Bodhisattva fruit). It universally represents the ten Bhumis, so the cloud platform appears. From here is the third part, highlighting the Buddha's exposition.
Sutra: In the platform, the Light King Buddha, along with the Buddhas of the ten directions and countless assemblies, expounds Prajnaparamita.
Explanation: Marking the Buddha, listing the assembly, showing the common exposition. From here is the fourth part, transforming the assembly to scatter flowers.
Sutra: These assemblies, holding Mandala (pleasing) flowers, scatter them towards Sakyamuni Buddha and all the assemblies.
Explanation: Mandala, here translated as pleasing flowers, those who see them are delighted, they are heavenly flowers. From here is the third time scattering Manjusaka (soft and pliant) flowers. This is divided into four parts. First is the first part, marking the flowers that are scattered.
Sutra: Again, they scattered Manjusaka flowers.
Explanation: It is the assembly scattering. The meaning of 'again' is as before. The old translation said it was Wonderful Enlightenment, highlighting the perfection of the fruit virtue. Now saying Manjusaka, here translated as soft and pliant, it can cause those who see it to leave behind their rigid minds, it is a heavenly flower. Humans and gods gather together, changing according to the things that are scattered. From here is the second part, transforming into a treasure city.
Sutra: In the empty space, it transforms into a Vajra (indestructible) treasure city.
Explanation: The Vajra treasure city represents the true reality, which is Nirvana (extinction) city. It is like the Vajra body, indestructible. From here is the third part, highlighting the Buddha's exposition.
Sutra: In the city, the Lion's Roar
王佛共十方諸佛大菩薩眾演說勝義般若波羅蜜多。
解曰。勝義者即實相也。上三所現花座臺城顯三般若。文字觀照及實相故。三賢十聖果圓滿故。如應顯示不思議故。從此第四化眾散花文復分三。且初第一散花成蓋。
經。復散無量天諸妙花于虛空中成寶云蓋。
解曰。所散天花如寶云蓋。現不思議與如來品所現雖殊。義如彼故。從此第二明蓋廣量。
經。遍覆三千大千世界。
解曰。明其廣量滿大千故。問舊經所散云行等花。此中乃云寶蓮花等。為是水陸諸時花否。答如大般若第八十四散花品說。爾時天帝釋及此三千大千世界所有四大王眾天乃至色究竟天咸作是念。尊者善現承佛神力。為一切有情雨大法雨我等今者宜各化作天諸妙花。奉散釋迦如來及菩薩摩訶薩並苾芻僧。尊者善現亦散所說甚深般若波羅密多而為供養時。諸天眾作是念已。各化種種微妙香花奉散如來諸菩薩等。是時於此三千大千佛之世界花悉充滿。以佛神力于虛空中合成花臺。莊嚴殊妙遍覆三千大千世界。善現睹已作是念言。今所散花于諸天處未曾見有。是花殊妙定非草木水陸所生。應是諸天為供養故從心化出。時天帝釋知善現心謂善現言。此所散花實非草木水陸所生。亦不從心實能化出。但變現耳。具壽善現語
【現代漢語翻譯】 現代漢語譯本 王佛（指佛陀）與十方諸佛、大菩薩眾共同宣講殊勝的勝義般若波羅蜜多（paramita，到達彼岸的智慧）。
解釋：勝義，即是實相（真實不虛的本體）。前面三處所顯現的花座、臺城，顯示了三種般若（prajna，智慧）：文字般若（通過文字學習佛法）、觀照般若（通過觀照思維理解佛法）及實相般若（親證實相）。三賢十聖的果位圓滿，因此如其所應地顯示不可思議的境界。從這第四處化眾散花開始，經文又分為三部分。首先是第一部分，散花形成寶蓋。
經文：又散無量天界的各種美妙花朵，在虛空中形成寶云蓋。
解釋：所散的天花如同寶云蓋，顯現不可思議的境界，雖然與《如來品》中所顯現的景象不同，但意義相同。接下來是第二部分，說明寶蓋的廣闊。
經文：遍覆三千大千世界。
解釋：說明其廣闊的範圍，覆蓋整個大千世界。有人問，舊譯經文中所散的是云行等花，而這裡說是寶蓮花等，這些花是水生還是陸生的呢？回答是，如《大般若經》第八十四散花品所說：當時，天帝釋（Indra，眾神之王）以及這三千大千世界所有四大王眾天（四大天王所統領的天眾），乃至色究竟天（最高的天界）都這樣想：尊者善現（Subhuti，佛陀的弟子）承蒙佛陀的神力，為一切有情降下大法雨，我們現在應該各自化作天界的各種美妙花朵，奉獻給釋迦如來（Sakyamuni，佛陀）及菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）和比丘僧（bhiksu sangha，出家僧眾）。尊者善現也散佈所說的甚深般若波羅蜜多，作為供養。當時，諸天眾這樣想后，各自化作種種微妙香花，奉獻給如來和諸菩薩等。這時，在這三千大千佛的世界裡，花朵完全充滿。依靠佛陀的神力，在虛空中合成花臺，莊嚴殊妙，遍覆三千大千世界。善現看到后，這樣想：現在所散的花，在諸天處也未曾見過。這種花殊勝美妙，一定不是草木水陸所生，應該是諸天爲了供養的緣故，從心中化現出來的。當時，天帝釋知道善現的心意，對善現說：這些所散的花，確實不是草木水陸所生，也不是從心中化現出來的，只是變現出來的。具壽善現（Ayushman Subhuti，善現的尊稱），
【English Translation】 English version The Buddha, together with all the Buddhas and great Bodhisattvas of the ten directions, expounded the supreme Perfection of Wisdom, the Ultimate Meaning (paramita).
Explanation: 'Ultimate Meaning' refers to the true nature of reality (reality itself). The flower seat and the city-like platform manifested in the previous three instances reveal the three Prajnas (wisdoms): the Prajna of words (learning the Dharma through texts), the Prajna of contemplation (understanding the Dharma through contemplation and reflection), and the Prajna of ultimate reality (directly realizing reality). The fruition of the Three Worthies and the Ten Saints is complete, thus displaying the inconceivable realm as it should be. From this fourth instance of the transformed beings scattering flowers, the text is further divided into three parts. The first part is the scattering of flowers to form a canopy.
Sutra: Again, countless celestial flowers were scattered, forming a jeweled cloud canopy in the empty space.
Explanation: The scattered celestial flowers are like a jeweled cloud canopy, manifesting an inconceivable realm. Although it differs from the scene manifested in the 'Tathagata Chapter,' the meaning is the same. The next is the second part, explaining the vastness of the canopy.
Sutra: Covering the entire three-thousand great thousand world system.
Explanation: Explaining its vast extent, covering the entire great thousand world system. Someone asks, the flowers scattered in the old translation of the sutra are cloud-like flowers, etc., while here it says jeweled lotus flowers, etc. Are these flowers aquatic or terrestrial? The answer is, as stated in the eighty-fourth chapter of the Great Perfection of Wisdom Sutra, 'Scattering Flowers': At that time, Indra (the King of Gods), and all the Four Great Kings and their retinues of this three-thousand great thousand world system, up to the Akanistha Heaven (the highest heaven in the Realm of Form), all thought: 'The venerable Subhuti, relying on the Buddha's power, is raining down the great Dharma rain for all sentient beings. We should now each transform into various wonderful celestial flowers and offer them to Sakyamuni Buddha, the Bodhisattva-Mahasattvas, and the Bhikshu Sangha (community of monks).' The venerable Subhuti also scattered the profound Perfection of Wisdom that he had spoken, as an offering. At that time, the celestial beings, having thought this, each transformed into various subtle and fragrant flowers and offered them to the Tathagata and the Bodhisattvas. At this time, in this three-thousand great thousand Buddha-world, the flowers were completely filled. Relying on the Buddha's power, a flower platform was formed in the empty space, adorned with extraordinary beauty, covering the entire three-thousand great thousand world system. When Subhuti saw this, he thought: 'The flowers that are now scattered have never been seen in the heavens. These flowers are supremely wonderful and are certainly not born from plants or water or land. They must have been transformed from the minds of the celestial beings for the sake of making offerings.' At that time, Indra, knowing Subhuti's thoughts, said to Subhuti: 'These scattered flowers are indeed not born from plants or water or land, nor are they transformed from the mind, but are merely manifested.' Venerable Subhuti,
帝釋言。是花不生則非花也。帝釋問言。為但是花不生。為余法亦爾。善現答言。非但是花不生。諸餘法亦爾。遍蘊處界四諦十二緣六度四攝諸功德法悉皆不生。並同花也。此前所散若人若天般若理同。準舊經中義同彼矣。從此第三雨花供養。
經。是花蓋中雨恒河沙花從空而下。
解曰。從蓋雨花希有瑞也。從此第三王等發願。于中分二。初王等發願。后如來印述。初中復三。且初第一王等稱讚。
經。時波斯匿王及諸大眾見是事已嘆未曾有。
解曰。異口同音嘆希有也。從此第二愿佛當說。
經。合掌向佛而作是言愿過去現在未來諸佛常說般若波羅蜜多。
解曰。常說等者。地上菩薩常見佛說。地前處會說或有無。王及大眾發斯誠愿。從此第三愿眾常見。
經。愿諸眾生常得見聞如我今日等無有異。
解曰。愿諸眾生者。除在會中諸餘界趣及此未來。愿常見佛常聞般若。如今無異。從此第二如來印述。于中分三。且初第一如來印述。
經。佛言大王如汝所說。
解曰。如汝所說者。如四分律不與過愿。清凈可辨。此愿見聞義不違彼。故佛印云如汝所說。從此第二贊法出生。
經。此般若波羅蜜多是諸佛母諸菩薩母不共功德神通生處。
【現代漢語翻譯】 現代漢語譯本 帝釋天（Indra，天神之王）說：『如果這花不生出來，那就不是花了。』 帝釋天問道：『是隻有花不生出來，還是其他法也是這樣？』 善現（Subhuti，須菩提，佛陀的弟子）回答說：『不只是花不生出來，其他的法也是這樣。遍及蘊（skandha，構成個體的五種要素）、處（ayatana，感覺器官和感覺對像）、界（dhatu，構成要素）、四諦（cattyari-arya-satyani，佛教的四個真理）、十二緣起（dvadasanga-pratityasamutpada，生命輪迴的十二個環節）、六度（paramita，菩薩的六種修行）、四攝（catuh-samgrahavastuni，菩薩的四種攝化眾生的方法）等一切功德之法，都同樣是不生不滅的，與花一樣。』 之前所散的花，無論是人還是天所散，都與般若（prajna，智慧）的道理相同。與舊經中的意義相同。 從此第三次雨花供養。 經文：『這花蓋中下起了恒河沙數般的花，從空中落下。』 解釋：從花蓋中降下花雨，是稀有的祥瑞。從此第三次，國王等人發願。其中分為兩部分：首先是國王等人發願，然後是如來（Tathagata，佛陀的稱號）印證和闡述。首先看第一部分，國王等人稱讚。 經文：『當時波斯匿王（Prasenajit，古代印度拘薩羅國國王）及諸大眾見到此事，嘆爲前所未有。』 解釋：異口同聲地讚歎這種稀有的景象。從此第二部分，發願佛陀應當宣說。 經文：『合掌向佛，說道：愿過去、現在、未來諸佛常說般若波羅蜜多（prajnaparamita，圓滿的智慧）。』 解釋：『常說』等語，是指地上菩薩常常見到佛陀宣說。而地前（指證悟之前）的處所和集會，佛陀的宣說有時有，有時沒有。國王及大眾發此真誠的願望。從此第三部分，愿大眾常常得見。 經文：『愿諸眾生常常得見得聞，如同我今日一樣，沒有差別。』 解釋：『愿諸眾生』，包括不在法會中的其他界趣以及未來的眾生。愿他們常常得見佛陀，常常聽聞般若，如同今天一樣，沒有差別。從此第二部分，如來印證和闡述。其中分為三部分：首先是如來印證。 經文：『佛言：大王，如你所說。』 解釋：『如你所說』，如同四分律（Caturvargika，佛教戒律）不贊同過分的願望。清凈是可以分辨的。這個願望關於見聞的意義並不違背四分律，所以佛陀印證說『如你所說』。從此第二部分，讚歎般若的出生。 經文：『此般若波羅蜜多是諸佛之母，諸菩薩之母，是不共的功德神通的出生之處。』
【English Translation】 English version Indra (the king of gods) said, 'If this flower does not arise, then it is not a flower.' Indra asked, 'Is it only the flower that does not arise, or are other dharmas also like this?' Subhuti (a disciple of the Buddha) replied, 'It is not only the flower that does not arise, but all other dharmas are also like this. Pervading the skandhas (the five aggregates constituting an individual), ayatanas (sense organs and their objects), dhatus (elements), the Four Noble Truths (cattyari-arya-satyani), the Twelve Links of Dependent Origination (dvadasanga-pratityasamutpada), the Six Perfections (paramita), the Four Means of Attraction (catuh-samgrahavastuni), and all other meritorious dharmas are equally unarisen and unceasing, just like the flower.' The flowers scattered earlier, whether by humans or gods, are the same in principle as prajna (wisdom). The meaning is the same as in the old scriptures. From this point, the third rain of flowers was offered. Sutra: 'From this flower canopy, a rain of flowers like the sands of the Ganges River fell from the sky.' Explanation: Rain of flowers from the canopy is a rare auspicious sign. From this point, for the third time, the king and others made vows. It is divided into two parts: first, the king and others make vows, and then the Tathagata (title of the Buddha) confirms and elaborates. First, let's look at the first part, where the king and others praise. Sutra: 'At that time, King Prasenajit (king of Kosala in ancient India) and the assembly, seeing this event, exclaimed that it was unprecedented.' Explanation: They praised this rare sight with one voice. From this point, the second part, they vow that the Buddha should expound. Sutra: 'Joining their palms, they said to the Buddha: May the Buddhas of the past, present, and future always expound the Prajnaparamita (perfection of wisdom).' Explanation: 'Always expound' and so on, refers to the fact that bodhisattvas on the ground (referring to stages of enlightenment) often see the Buddha expounding. However, in places and assemblies before reaching the ground (before enlightenment), the Buddha's exposition is sometimes present and sometimes absent. The king and the assembly made this sincere vow. From this point, the third part, they wish that the assembly may always see. Sutra: 'May all beings always see and hear, just as I do today, without any difference.' Explanation: 'May all beings' includes other realms and future beings who are not in the assembly. May they always see the Buddha and always hear the Prajna, just like today, without any difference. From this point, the second part, the Tathagata confirms and elaborates. It is divided into three parts: first, the Tathagata confirms. Sutra: 'The Buddha said: Great King, as you have said.' Explanation: 'As you have said,' is like the Caturvargika (Buddhist monastic rules) not approving of excessive vows. Purity can be discerned. The meaning of this vow regarding seeing and hearing does not violate the Caturvargika, so the Buddha confirms, 'As you have said.' From this point, the second part, praising the arising of Prajna. Sutra: 'This Prajnaparamita is the mother of all Buddhas, the mother of all Bodhisattvas, and the place of birth of uncommon merits and supernatural powers.'
解曰。初句指法。次顯出生。生佛菩薩等而為母。故佛之與法熟為先後。云般若法生佛菩薩焉。佛稟法成。法先佛后。如涅槃經第四云。諸佛所師所謂法也。以法常故諸佛亦常。從般若生法為先。故若成正覺念法悲深說般若法。佛先經后。教誡示導令出離故。然佛與法互相資。說徴求此理奚所用為。今此所明諸佛菩薩皆因般若而得出生。故說般若為其母也。不共功德者下明法也。即大小乘十八不共法也。又瑜伽說一百四十不共功德。神通生處者。如花嚴經十身相作涅槃經中八自在義。皆因般若波羅蜜多為生處故。從此第三結勸受學。
經。諸佛同說能多利益是故汝等常應受持。
解曰。諸佛同說勸受持也。從此第二佛現神變。于中分三。一標示神變。二廣現神變三結不思議。且初第一標示神變。
經。爾時世尊為諸大眾現不可思議神通變化。
解曰。不思議者義如上解。言神通者謂佛世尊神境智通。此總明也。言變化者。瑜伽三十七略有二種。一能變通。謂改轉故。二能化通。謂化現故。下對文屬。從此第二廣現神變。于中分四。一一多相容。二鉅細相容。三聖凡相容。四凈穢相容。初一多相容文復分三。且初第一諸花相容。
經。一花入無量花無量花入一花。
解曰。于所
散花一多相入。從此第二佛土相容。
經。一佛土入無量佛土無量佛土入一佛土。
解曰。令眾皆見世界相入。從此第三塵剎相容。
經。一塵剎土入無量塵剎土無量塵剎土入一塵剎土。
解曰。令彼大眾於一塵中見佛剎土一多相入。此三總是廣狹相容。即是十三所作自在也。從此第二鉅細相容。
經。無量大海入一毛孔無量須彌入芥子中。
解曰。令彼咸見海入毛孔芥納須彌。即是第五轉變自在。從此第三聖凡相容。
經。一佛身入無量眾生身無量眾生身入一佛身。
解曰。令彼皆見凡聖相入。即第九十眾像入身同類往趣二種變也。亦是能化神境智通自他勝劣塵沙身故。從此第四凈穢相容。
經。大復現小小復現大凈復現穢穢復現凈。
解曰。佛自現身或大或小。即是七八卷舒變也。現所居土或凈或穢。即十一二隱顯變也。此上皆為破諸情計。遣事一多。遣相大小。遣身凡聖。遣佛勝劣。遣土凈穢。破諸有情無始時來妄生分別。見一定一。見多定多。乃至見凈定凈。見穢定穢。即法執也。睹佛神變悟事由心了相即性。遣諸執故。又本記云。變有三意。一者遍空。一花入無量花。為除不樂大乘障故有遍空。二者轉變。一佛土入無量佛土。為除執我所障
【現代漢語翻譯】 現代漢語譯本 散開的花朵融入眾多花朵之中。由此，第二重佛土相互容納。
經文：一個佛土融入無量佛土，無量佛土融入一個佛土。
解釋：令大眾都能看見世界相互容納的景象。由此，第三重微塵剎土相互容納。
經文：一個微塵剎土融入無量微塵剎土，無量微塵剎土融入一個微塵剎土。
解釋：令大眾在一粒微塵中看見佛的剎土，一和多相互容納。這三種情況都是廣闊和狹小相互容納，也就是第十三種所作自在。 由此，第四重巨大和微小相互容納。
經文：無量大海融入一個毛孔，無量須彌山（Sumeru，佛教宇宙觀中的中心山）融入芥菜籽中。
解釋：令他們都看見大海融入毛孔，芥菜籽容納須彌山。這就是第五種轉變自在。由此，第五重聖人和凡人相互容納。
經文：一個佛的身融入無量眾生的身，無量眾生的身融入一個佛的身。
解釋：令他們都看見凡人和聖人相互容納。這就是第九和第十種眾像入身、同類往趣兩種變化。這也是因為能化現神通境界的智慧，以及自身和他人的殊勝和低劣，如同塵沙般的身軀。由此，第六重清凈和污穢相互容納。
經文：大的又顯現為小的，小的又顯現為大的，清凈的又顯現為污穢的，污穢的又顯現為清凈的。
解釋：佛自己顯現身形，或大或小，這就是第七和第八種卷舒變化。顯現所居住的國土，或清凈或污穢，這就是第十一和第十二種隱顯變化。以上都是爲了破除各種情執和計較，去除對事物一和多的執著，去除對形象大小的執著，去除對身份凡人和聖人的執著，去除對佛殊勝和低劣的執著，去除對國土清凈和污穢的執著，破除所有有情眾生無始以來妄生的分別心，認為一是絕對的一，認為多是絕對的多，乃至認為凈是絕對的凈，認為穢是絕對的穢，這就是法執。看見佛的神變，領悟到事物的產生源於內心，明白形象就是本性，從而去除各種執著。另外，《本記》中說，變化有三種意義：一是遍佈虛空，一朵花融入無量花中，爲了去除不樂於大乘的障礙，所以有遍佈虛空；二是轉變，一個佛土融入無量佛土，爲了去除執著於我的障礙。
【English Translation】 English version Scattered flowers merge into numerous flowers. From this, the second Buddha-land accommodates each other.
Sutra: One Buddha-land enters countless Buddha-lands, and countless Buddha-lands enter one Buddha-land.
Explanation: Causing all to see the interpenetration of worlds. From this, the third dust-particle lands accommodate each other.
Sutra: One dust-particle land enters countless dust-particle lands, and countless dust-particle lands enter one dust-particle land.
Explanation: Causing that great assembly to see Buddha-lands within a single dust particle, the one and the many interpenetrating. These three are all the accommodation of vastness and smallness, which is the thirteenth 'what is made' self-mastery. From this, the fourth, the large and small accommodate each other.
Sutra: Countless great oceans enter a single pore, and countless Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology) enter a mustard seed.
Explanation: Causing them all to see the ocean entering a pore and the mustard seed containing Mount Sumeru. This is the fifth transformation self-mastery. From this, the fifth, the holy and the mundane accommodate each other.
Sutra: One Buddha-body enters countless sentient beings' bodies, and countless sentient beings' bodies enter one Buddha-body.
Explanation: Causing them all to see the interpenetration of the mundane and the holy. This is the ninth and tenth transformations of 'multitude of images entering the body' and 'similar beings going to the same place'. It is also because of the wisdom to transform spiritual realms, and the superiority and inferiority of oneself and others, like bodies as numerous as dust particles. From this, the sixth, the pure and the impure accommodate each other.
Sutra: The large again appears as small, the small again appears as large, the pure again appears as impure, and the impure again appears as pure.
Explanation: The Buddha himself manifests his body, either large or small, which is the seventh and eighth transformations of contraction and expansion. He manifests the land where he dwells, either pure or impure, which is the eleventh and twelfth transformations of concealment and manifestation. All of the above is to break through various emotional attachments and calculations, to dispel the attachment to the one and the many in things, to dispel the attachment to the size of forms, to dispel the attachment to the mundane and holy identities, to dispel the attachment to the superiority and inferiority of Buddhas, and to dispel the attachment to the purity and impurity of lands, breaking through the false discriminations that all sentient beings have arisen from beginningless time, seeing one as absolutely one, seeing many as absolutely many, and even seeing pure as absolutely pure, and seeing impure as absolutely impure, which is the attachment to the Dharma. Seeing the Buddha's spiritual transformations, realizing that the arising of things originates from the mind, and understanding that form is identical to nature, thereby dispelling all attachments. Furthermore, the Original Record says that transformation has three meanings: first, pervading space, one flower entering countless flowers, to remove the obstacles of not delighting in the Mahayana, therefore there is pervading space; second, transformation, one Buddha-land entering countless Buddha-lands, to remove the obstacles of attachment to self.
故有轉變。三者顯了。一佛身入無量眾生身。為除怖畏生死障故有顯了。問須彌大海入毛芥中。鉅細相違如何能入。答曰西方諸師略作三解。一云。一切諸法以如為體。所依真如離諸相。故能依諸法無定大小。故得相容。二云。依唯識理。一切諸法皆不離識。隨心變現無有定相。故得相容。三云。一切諸法從因緣生。因緣如幻幻無定相。故得容也。問色中有大小。許小能容大。時中有短長。長劫應入短。答此無過難。佛得希有延促自在。促多劫為一劫。延一劫為多劫。如是等文成證非一。若爾一劫延為三。三劫促為一。一三無定量。此豈不違文。便違佛說。菩薩要經三無數劫具修萬行證大菩提。此難不然。果德自在。非因境故。顯揚瑜伽皆作是說。于不思議強思量者得誑亂報。從此第三結不思議。
經。佛身不可思議眾生身不可思議乃至世界不可思議。
解曰。諸佛之身遍眾生身。諸眾生身遍諸佛身。體牙相遍俱不思議。即第三全第四少分。乃至世界者。即攝二全一少分也。心言路絕名不思議。從此第三聞法獲益。
經。當佛現此神變之時十千女人現轉女身得神通三昧無量天人得無生法忍無量阿修羅等成菩薩道恒河沙菩薩現身成佛。
解曰。得益有四。一現轉女身得如幻故。二天人得忍見法
【現代漢語翻譯】 現代漢語譯本 因此有了轉變。三種顯現。一是佛身進入無量眾生身。爲了消除怖畏生死的障礙而有此顯現。問：須彌山（Sumeru，佛教宇宙觀中的中心山）和大海進入毛孔芥子中，巨大和微小相互矛盾，怎麼能進入呢？答：西方諸位法師大致有三種解釋。第一種說法是，一切諸法以如（Tathata，真如）為本體。所依賴的真如遠離一切相，所以能依賴的諸法沒有固定的大小，因此能夠相互容納。第二種說法是，依據唯識的道理，一切諸法都不離識（consciousness），隨著心的變化而顯現，沒有固定的相，因此能夠相互容納。第三種說法是，一切諸法從因緣（hetu-pratyaya，原因和條件）而生，因緣如幻，幻沒有固定的相，因此能夠容納。問：色（rupa，物質）中有大小，允許小能容納大，時間中有短長，長劫（kalpa，佛教時間單位）應該能進入短劫。答：這沒有過分的責難。佛獲得了稀有的延展和縮短的自在。縮短多個劫為一劫，延長一劫為多個劫。像這樣的經文可以作為證明的例子不止一個。如果這樣，一劫延長為三劫，三劫縮短為一劫，一和三沒有固定的量，這豈不是違背經文，便違背了佛說。菩薩要經過三個無數劫（asamkhya kalpa）具足修習萬行才能證得大菩提（maha-bodhi，大徹大悟）。這個責難是不成立的。果德（the fruit of virtue）是自在的，不是因為因地的境界。顯揚瑜伽（Yoga-sūtra-bhāṣya，瑜伽經釋）都這樣說，對於不可思議的事物強行思量的人會得到誑亂的報應。從此第三次總結不可思議。
經：佛身不可思議，眾生身不可思議，乃至世界不可思議。
解：諸佛的身遍及眾生的身，諸眾生的身遍及諸佛的身，體性、牙相周遍，都不可思議。這是第三種全部和第四種少部分。乃至世界，就是攝取了第二種全部和第一種少部分。心和言語的道路斷絕，叫做不可思議。從此第三次聽聞佛法獲得利益。
經：當佛顯現這種神變的時候，一萬個女人顯現出轉變為男子之身，得到神通三昧（supernatural samadhi，神通禪定），無量的天人得到無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解），無量的阿修羅（asura，一種神道生物）等成就菩薩道（bodhisattva path），恒河沙數的菩薩顯現出身而成佛。
解：得到的利益有四種。一是顯現出轉變為男子之身，因為得到了如幻的緣故。二是天人得到忍，見到了法。
【English Translation】 English version Therefore, there are transformations. There are three manifestations. First, the Buddha's body enters the bodies of countless sentient beings. This manifestation occurs to remove the fear and obstacles of birth and death. Question: Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology) and the great ocean enter a pore of a mustard seed. How can the immense and the minute, being contradictory, enter? Answer: The Western masters offer roughly three explanations. First, it is said that all dharmas (phenomena) take Suchness (Tathata, the ultimate reality) as their essence. The True Thusness on which they rely is free from all characteristics, so the dharmas that rely on it have no fixed size, and therefore they can accommodate each other. Second, according to the principle of Consciousness-Only (Vijñānavāda), all dharmas are inseparable from consciousness, manifesting according to the transformations of the mind, without fixed characteristics, and therefore they can accommodate each other. Third, all dharmas arise from causes and conditions (hetu-pratyaya), and causes and conditions are like illusions, and illusions have no fixed characteristics, and therefore they can accommodate each other. Question: There are sizes in form (rupa, material), allowing the small to contain the large. There are lengths in time, so long kalpas (kalpa, a unit of time in Buddhism) should be able to enter short kalpas. Answer: This is not an excessive difficulty. The Buddha has obtained the rare freedom to extend and shorten at will. Shortening multiple kalpas into one kalpa, extending one kalpa into multiple kalpas. There are more than a few scriptures that serve as evidence for this. If so, extending one kalpa into three kalpas, shortening three kalpas into one kalpa, one and three have no fixed quantity, wouldn't this contradict the scriptures and violate the Buddha's words? Bodhisattvas must cultivate myriad practices for three countless kalpas (asamkhya kalpa) to attain Great Enlightenment (maha-bodhi). This difficulty is not valid. The fruit of virtue is free, not because of the state of the cause. The Yoga-sūtra-bhāṣya (Yoga-sūtra-bhāṣya, Commentary on the Yoga Sutras) all say this, those who forcibly contemplate the inconceivable will receive a deceptive reward. From this, the third concludes the inconceivable.
Sutra: The Buddha's body is inconceivable, the bodies of sentient beings are inconceivable, and even the world is inconceivable.
Explanation: The bodies of all Buddhas pervade the bodies of sentient beings, and the bodies of all sentient beings pervade the bodies of all Buddhas. Their essence and characteristics pervade each other, and all are inconceivable. This is the entirety of the third and a small part of the fourth. Even the world encompasses the entirety of the second and a small part of the first. The path of mind and speech is cut off, which is called inconceivable. From this, the third gains benefit from hearing the Dharma.
Sutra: When the Buddha manifested this miraculous transformation, ten thousand women manifested the transformation into male bodies, attained supernatural samadhi (supernatural samadhi, meditative concentration with supernatural powers), countless devas (deva, a type of deity) attained the forbearance of non-origination of dharmas (anutpattika-dharma-ksanti, profound understanding of the non-arising and non-ceasing of things), countless asuras (asura, a type of demigod) and others achieved the bodhisattva path (bodhisattva path), and bodhisattvas as numerous as the sands of the Ganges manifested their bodies and became Buddhas.
Explanation: There are four benefits gained. First, they manifested the transformation into male bodies because they attained the illusion-like nature. Second, the devas attained forbearance and saw the Dharma.
理故。三修羅八部成菩薩故。四恒河沙菩薩現成佛故。問一世界中多佛並出否。答輪王尚無二並出者。況乎大覺二並出耶。若爾如何恒沙菩薩現身成佛。此亦不然。余界何失。如法花經彼龍女故。問現身成佛是究竟否。答如大般若即說十地名十種佛。又余亦說地前現化。又法花經分別功德品。一四天下微塵數菩薩一生當得阿耨菩提。法花論釋即是初地。由此而言。以法威力故說現成。既言現成非究竟矣。
奉持品第七
將解此品辨來意者。內外二護前已具明。由二奉持故有此品。違前二科三等無咎。釋品名者。奉謂敬承持謂不忘。如智論說。由信力故聞而信奉。由念力故不忘為持。若云受持領納不失。言第七者如文悉矣。釋本文者。然此品經古德西明寺測法師．玄范法師紀國寺慧靜法師皆以此品為流通分。天臺智者道安法師．安國大法師皆以此品為正宗分。雖皆諸理俱有所憑。今依天臺等義如前故。科此品經大分為三。一波斯匿王問。二如來正答。三聞法獲益。波斯匿王問文復分三。且初第一明睹諸佛。其義者何。
經。爾時波斯匿王睹佛神變見千花臺上遍照如來千花葉上千化身佛千花葉中無量諸佛各說般若波羅密多。
解曰。睹佛神變者。睹前品中現神變也。見千花臺上遍照如來者。梵云
【現代漢語翻譯】 現代漢語譯本： 理應如此。因為有三修羅和八部眾成就菩薩的緣故。因為有如恒河沙數般的菩薩示現成佛的緣故。問：一個世界中會有多尊佛同時出現嗎？答：即使是轉輪聖王，也沒有兩位同時出現的，更何況是偉大的覺者（佛）呢？如果這樣，那如何解釋恒河沙數般的菩薩示現成佛呢？這也不矛盾。其他世界又有什麼損失呢？如同《法華經》中的龍女一樣。問：示現成佛是究竟的成佛嗎？答：如同《大般若經》所說，十地也被稱為十種佛。而且其他經中也說，菩薩在十地之前就已經示現化身。而且《法華經·分別功德品》中說，一四天下微塵數菩薩在一生中應當獲得阿耨多羅三藐三菩提（無上正等正覺）。《法華論》的解釋說，這就是初地菩薩。由此來說，因為佛法的威力的緣故，才說是示現成佛。既然說是示現成佛，就不是究竟的成佛。
奉持品第七
將要解釋此品，辨明其來意。內護和外護在前文已經詳細說明。因為有內護和外護的奉持，所以才有此品。與前面的兩科（內護、外護）相比，三等（指奉持的功德）沒有過失。解釋品名，奉，是恭敬地接受；持，是不忘記。如同《智度論》所說，因為信的力量，所以聽聞后信受奉行；因爲念的力量，所以不忘記而堅持。如果說是受持，就是領納而不失去。說到第七，就像經文中所說的那樣。解釋本文，然而此品經文，古代的西明寺測法師、玄范法師、紀國寺慧靜法師都將此品作為流通分。天臺智者道安法師、安國大法師都將此品作為正宗分。雖然各有道理，都有所依據，但現在依照天臺宗等的意義，如同前面一樣。因此，將此品經文大分為三：一、波斯匿王（Prasenajit，古印度拘薩羅國國王）的提問；二、如來的正式回答；三、聽聞佛法獲得利益。波斯匿王的提問又分為三部分。首先是第一部分，說明見到諸佛。其意義是什麼呢？
經文：爾時波斯匿王睹佛神變，見千花臺上遍照如來，千花葉上千化身佛，千花葉中無量諸佛各說般若波羅蜜多。
解釋：睹佛神變，是說見到前面品中示現的神變。見千花臺上遍照如來，梵語是Vairocana（毗盧遮那佛）。
【English Translation】 English version: It is reasonable. Because the three Ashuras (demigods) and eight kinds of beings achieve Bodhisattvahood. Because Bodhisattvas as numerous as the sands of the Ganges River manifest Buddhahood. Question: In one world, can multiple Buddhas appear simultaneously? Answer: Even a Chakravartin (wheel-turning king) does not appear in pairs, let alone the Great Awakened Ones (Buddhas)? If so, how to explain the manifestation of Buddhahood by Bodhisattvas as numerous as the sands of the Ganges River? This is not contradictory. What loss is there to other worlds? Like the Dragon Girl in the Lotus Sutra. Question: Is manifesting Buddhahood the ultimate Buddhahood? Answer: As the Mahaprajnaparamita Sutra says, the ten Bhumis (grounds) are also called the ten kinds of Buddhas. Moreover, other sutras also say that Bodhisattvas manifest transformations before the ten Bhumis. Furthermore, in the 'Distinctions in Benefits' chapter of the Lotus Sutra, it is said that Bodhisattvas, as numerous as the dust particles of one four-continent world, should attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) in one lifetime. The commentary on the Lotus Sutra explains that this refers to the Bodhisattvas of the first Bhumi. From this, it can be said that it is because of the power of the Dharma that it is said to be manifesting Buddhahood. Since it is said to be manifesting Buddhahood, it is not the ultimate Buddhahood.
Chapter 7: Adhering to and Upholding
To explain this chapter and clarify its intention. The inner and outer protections have already been explained in detail in the previous text. Because of the adherence and upholding of the inner and outer protections, this chapter exists. Compared to the previous two sections (inner and outer protections), the three equalities (referring to the merits of adherence and upholding) have no fault. Explaining the chapter name, 'Adhering' means respectfully accepting; 'Upholding' means not forgetting. As the Mahaprajnaparamitasastra says, because of the power of faith, one hears and believes and adheres to it; because of the power of mindfulness, one does not forget and persists. If it is said to be receiving and upholding, it means receiving and not losing. As for the seventh, it is as stated in the text. Explaining the main text, however, the ancient masters of Siming Temple, Dharma Master Ce, Dharma Master Xuanfan, and Dharma Master Huijing of Jiguo Temple all regarded this chapter as the circulation section. Tiantai Master Zhiyi, Dharma Master Dao'an, and Great Dharma Master Anguo all regarded this chapter as the main section. Although each has its own reasons and basis, now following the meaning of the Tiantai school, as before. Therefore, this chapter is divided into three main parts: 1. King Prasenajit's (Prasenajit, King of Kosala in ancient India) question; 2. The Tathagata's (Buddha's) formal answer; 3. Gaining benefits from hearing the Dharma. King Prasenajit's question is further divided into three parts. First is the first part, explaining seeing the Buddhas. What is its meaning?
Sutra: At that time, King Prasenajit beheld the Buddha's spiritual transformations, seeing Vairocana Tathagata (遍照如來) on a thousand-petaled lotus platform, a thousand transformation bodies of Buddhas on a thousand lotus petals, and countless Buddhas in the thousand lotus petals, each expounding Prajnaparamita (般若波羅蜜多).
Explanation: 'Beholding the Buddha's spiritual transformations' means seeing the spiritual transformations manifested in the previous chapter. 'Seeing Vairocana Tathagata on a thousand-petaled lotus platform,' Vairocana (毗盧遮那佛) in Sanskrit.
毗盧遮那亦云尾嚧遮那亦云吠路遮那。此云遍照亦云大日。至下當悉。準花嚴第八。娑婆世界毗盧遮那如來即報身佛也。梵云盧舍那或云嚧拓那或云嚧折羅。亦云遍照。依梵網經。他受用身也。然此二名或云體同前後譯異。或云自他二報身也。如佛地論清凈法界為自性身。四智心品自受用身。又他受用及變化身皆為化他方便示現。隨其所現大小異故。準佛地論。遍照如來即他受用或應化身。以自受用量同法界。不可說其身量大小。廣如彼矣。如舊經云。是一切佛化身主者。若他受用名應化身。依自報身起他受用。若大小化名為化身。即他受用為化主也。以自他報體非即離。俱不違理。此中所見花臺上佛與前白雲臺體為同異。因睹神變故見多佛。與前同異俱不相違。此亦不然。前自云化。此有報化。前白雲臺。此云花臺。異則可爾。何得言同。答曰同處同時所見各異。定同定異非不思議。又前散花花白如雲。以成雲臺。非本云也。又前所見光明王佛與此所見遍照如來。義極相應。報化大小俱不違理。千花葉上千化身佛者大化佛也。千花葉中無量諸佛者小化佛也。加行資糧二乘異生見有異也。同梵網經我令盧舍那方座蓮花臺。周匝千花上覆現千釋迦。一花百億國一國一釋迦。各坐菩提樹一時成佛道。義不違也。從此第二明
【現代漢語翻譯】 現代漢語譯本： 毗盧遮那（Vairocana，意為光明遍照）也寫作尾嚧遮那，也寫作吠路遮那。這裡的意思是遍照，也叫大日。詳細的解釋在下文會提到。根據《華嚴經》第八卷，娑婆世界（Saha World）的毗盧遮那如來就是報身佛。梵語里，盧舍那（Locana）也寫作嚧拓那或嚧折羅，也意為遍照。依據《梵網經》，這是他受用身。然而，這兩個名字，有的說是本體相同只是前後翻譯不同，有的說是自受用身和他受用身兩種報身。例如《佛地論》中，清凈法界是自性身，四智心品是自受用身。另外，他受用身和變化身都是爲了教化他人而方便示現的，隨著所呈現的大小不同而不同。根據《佛地論》，遍照如來就是他受用身或應化身。因為自受用身的量等同於法界，無法用大小來描述其身量。詳細內容可以參考《佛地論》。如舊經所說，是所有佛的化身之主。如果是他受用身，就稱為應化身，依據自報身而生起他受用身。如果大小化身，就稱為化身，即他受用身是化身之主。因為自報身和他報身本體並非即是分離，所以都不違背道理。這裡所見花臺上的佛與之前的白雲臺，本體是相同還是不同？因為看到了神通變化，所以見到了多佛，與之前的相同還是不同，都不相違背。這種說法也不對。之前說是自云化現，這裡是有報身和化身。之前是白雲臺，這裡說是花臺。說是不同還可以，怎麼能說是相同呢？回答說，在相同的地方，相同的時間，所見到的各不相同，說是相同或不同，都不是可以用思議來衡量的。而且之前散花，花白如雲，以此形成了雲臺，並非原本就是云。而且之前所見的光明王佛與這裡所見的遍照如來，意義極其相應，報身和化身的大小都不違背道理。千花葉上的千化身佛是大化佛。千花葉中的無量諸佛是小化佛。加行位和資糧位的二乘異生所見到的景像有所不同。這與《梵網經》中『我令盧舍那方座蓮花臺，周匝千花上覆現千釋迦，一花百億國一國一釋迦，各坐菩提樹一時成佛道』的意義不相違背。從這裡開始是第二部分說明。
【English Translation】 English version: Vairocana (meaning 'universally illuminating') is also written as Virocana or Vairochana. Here, it means 'universally illuminating' and is also called 'Mahavairocana' (Great Sun). A detailed explanation will be given below. According to the eighth volume of the Avatamsaka Sutra (Flower Garland Sutra), the Vairocana Tathagata in the Saha World is the Sambhogakaya Buddha (Reward Body Buddha). In Sanskrit, Locana is also written as Lurocana or Lurochara, also meaning 'universally illuminating'. According to the Brahma Net Sutra, this is the 'other-enjoyment body' (Tathagatagarbha). However, regarding these two names, some say that the essence is the same, only the translations differ between earlier and later versions; others say that they are two kinds of Reward Bodies: the self-enjoyment body and the other-enjoyment body. For example, in the Yogacarabhumi-sastra, the pure Dharma realm is the Svabhavikakaya (Essence Body), and the 'four wisdom mind' is the self-enjoyment body. In addition, the other-enjoyment body and the Nirmanakaya (Transformation Body) are expedient manifestations for teaching others, varying in size according to what is presented. According to the Yogacarabhumi-sastra, Vairocana Tathagata is the other-enjoyment body or the Nirmanakaya. Because the self-enjoyment body is equal in measure to the Dharma realm, its size cannot be described. Detailed information can be found in the Yogacarabhumi-sastra. As the old sutra says, it is the master of all Buddhas' transformation bodies. If it is the other-enjoyment body, it is called the Nirmanakaya, arising from the self-reward body to create the other-enjoyment body. If the transformation bodies are large or small, they are called Nirmanakaya, meaning the other-enjoyment body is the master of transformation bodies. Because the essence of the self-reward body and the other-reward body are not separate, neither contradicts reason. Is the Buddha seen on the flower platform here the same as or different from the previous white cloud platform? Because of witnessing the miraculous transformations, many Buddhas are seen; whether they are the same or different from before does not contradict each other. This statement is also incorrect. Previously, it was said to be a self-transformation; here, there are Reward Bodies and Transformation Bodies. Previously, it was the white cloud platform; here, it is said to be the flower platform. Saying they are different is acceptable; how can they be said to be the same? The answer is that in the same place, at the same time, what is seen is different; saying they are the same or different cannot be measured by thought. Moreover, previously, the scattered flowers were white like clouds, forming the cloud platform; it was not originally a cloud. Furthermore, the Light King Buddha seen previously and the Vairocana Tathagata seen here are extremely corresponding in meaning; the size of the Reward Body and Transformation Body do not contradict reason. The thousand Transformation Buddhas on the thousand flower petals are the great Transformation Buddhas. The countless Buddhas in the thousand flower petals are the small Transformation Buddhas. The perceptions of those in the stages of application and accumulation, as well as the two vehicles and ordinary beings, are different. This does not contradict the meaning of the Brahma Net Sutra: 'I cause Locana to appear on a lotus platform with a square seat, and on the surrounding thousand flowers, a thousand Sakyamunis appear again, one hundred million countries on one flower, one Sakyamuni in one country, each sitting under the Bodhi tree, attaining Buddhahood at the same time.' From here begins the second part of the explanation.
法無量。
經。白佛言世尊如是無量般若波羅蜜多不可識識不可智知。
解曰。如是無量者明所聞也。謂波斯匿王如舊經云行十地行。地上隨應常見諸佛。今睹神變見大小身。各各宣說般若波羅蜜多。導諸大眾云無量矣。不可識識者。淺近之識所不能識。不可智知者。下劣之智所不能知。顯所說法多無量故。深不測故。非識知故。從此第三正問奉持。
經。云何諸善男子於此經中明瞭覺解為人演說。
解曰。言云何者正是問辭。諸善男子者修行人也。於此經中者即此經也。所睹雖多般若同故。言明了者于諸理事皆明瞭也。或於理明於事了故。言覺解者。
覺謂現證解謂悟解。于理明證於事瞭解。是故名為明瞭覺解。此自利也。為人演說者即利他也。從此第二如來正答大分為二。初明十三法師奉持。后明十六國王奉持。就明法師中文分為二。一略明法師。二廣明行位。初明法師文復分三。且初第一誡命諦聽。
經。佛言大王汝今諦聽。
解曰。令審聽也。從此第二略示行位。
經。從初習忍至金剛定如法修行十三觀門皆為法師依持建立。
解曰。從初習忍者標其初也。至金剛定者舉其後也。如法修行十三觀門者。初后及中總十三位。各依行位如法修行自觀門也
【現代漢語翻譯】 現代漢語譯本：法是無量的。
經文：波斯匿王稟告佛陀說：『世尊，像這樣無量的般若波羅蜜多（Prajna Paramita，智慧到彼岸），是淺近的認識所無法認識的，是下劣的智慧所無法瞭解的。』
解釋：『像這樣無量的』，說明所聽聞的法是無量的。波斯匿王（King Pasenadi）如舊經所說，修行十地（Ten Bhumis）的菩薩，在每一地上都能常見諸佛。如今親眼目睹佛的神變，見到大小不同的化身，各自宣說般若波羅蜜多，引導眾多大眾，所以說是無量的。『不可識識』，是指淺近的認識所不能認識。『不可智知』，是指下劣的智慧所不能瞭解。這顯示所說的法既多且無量，又深不可測，不是一般的認識和智慧所能理解的。從這裡開始，第三個部分正式提問如何奉持。
經文：『如何讓那些善男子，能夠對此經明瞭覺解，併爲他人演說呢？』
解釋：『如何』，是正式的提問。『諸善男子』，是指修行人。『於此經中』，就是指這部經。雖然所見到的景象很多，但所說的般若（Prajna，智慧）是相同的。『明瞭』，是指對於諸多的事和理都能明白瞭解。或者說，對於理是明白的，對於事是瞭解的。『覺解』，『覺』是指現證，『解』是指悟解。對於理能夠明白地證悟，對於事能夠清楚地瞭解，所以稱為『明瞭覺解』，這是自利。『為人演說』，就是利他。從這裡開始，第二部分是如來的正式回答，大體分為兩部分：首先說明十三位法師如何奉持，然後說明十六位國王如何奉持。在說明法師的部分，又分為兩部分：一是簡略地說明法師，二是詳細地說明行位。先看簡略說明法師的部分，又分為三個小部分，這裡是第一個部分，告誡要仔細聽。
經文：佛說：『大王，你現在要仔細聽。』
解釋：這是要他審慎地聽講。接下來是第二個部分，簡略地展示修行者的行位。
經文：『從最初的習忍，到金剛定（Vajra Samadhi，金剛喻定），如法修行十三觀門，都是法師所依持和建立的。』
解釋：『從最初的習忍』，是標示修行的開始。『至金剛定』，是舉出修行的最終境界。『如法修行十三觀門』，是指從初到終共有十三種位次，各自依據自己的行位，如法地修行各自的觀門。
【English Translation】 English version: The Dharma is immeasurable.
Sutra: King Pasenadi reported to the Buddha, 'World Honored One, such immeasurable Prajna Paramita (wisdom to the other shore) cannot be recognized by shallow knowledge, nor understood by inferior wisdom.'
Explanation: 'Such immeasurable' indicates that what is heard is immeasurable. King Pasenadi, as mentioned in the old sutra, is a Bodhisattva practicing the Ten Bhumis (Ten Grounds), who can often see all Buddhas on each ground. Now, having personally witnessed the Buddha's divine transformations and seen the different manifestations of large and small bodies, each proclaiming Prajna Paramita and guiding the multitude, it is said to be immeasurable. 'Cannot be recognized by knowledge' means it cannot be recognized by shallow knowledge. 'Cannot be understood by wisdom' means it cannot be understood by inferior wisdom. This shows that what is being taught is both vast and immeasurable, profound and unfathomable, and cannot be comprehended by ordinary knowledge and wisdom. From here begins the third part, formally asking how to uphold it.
Sutra: 'How can those good men clearly understand and explain this sutra to others?'
Explanation: 'How' is a formal question. 'Good men' refers to practitioners. 'In this sutra' refers to this very sutra. Although there are many scenes witnessed, the Prajna (wisdom) being taught is the same. 'Clearly' means being clear about all matters and principles. Or, being clear about the principles and understanding the matters. 'Understand' means to realize and comprehend. To clearly realize the principles and clearly understand the matters is called 'clear understanding,' which is for one's own benefit. 'Explain to others' is for the benefit of others. From here begins the second part, the Buddha's formal answer, which is divided into two main parts: first, explaining how thirteen Dharma masters uphold it, and then explaining how sixteen kings uphold it. The part explaining the Dharma masters is further divided into two parts: first, a brief explanation of the Dharma masters, and second, a detailed explanation of the stages of practice. First, let's look at the brief explanation of the Dharma masters, which is further divided into three small parts. Here is the first part, admonishing to listen carefully.
Sutra: The Buddha said, 'Great King, you must listen carefully now.'
Explanation: This is to have him listen attentively. Next is the second part, briefly showing the stages of practice of the practitioners.
Sutra: 'From the initial practice of forbearance to the Vajra Samadhi (diamond-like concentration), practicing the thirteen gates of contemplation according to the Dharma, all are relied upon and established by the Dharma masters.'
Explanation: 'From the initial practice of forbearance' marks the beginning of practice. 'To the Vajra Samadhi' points to the ultimate state of practice. 'Practicing the thirteen gates of contemplation according to the Dharma' means that there are thirteen stages in total from beginning to end, each practicing their respective gates of contemplation according to their own stage of practice.
。皆為法師者此通名也。皆修二利名法師也。依持建立者依彼而修持令不失。初起曰建終成為立。從此第三結勸供養。
經。汝等大眾應當如佛而供養之百千萬億天妙香花而以奉上。
解曰。以法殊勝在處處尊。在人人貴。于修行者令諸王等敬之如佛生尊重故。天妙香花者。舉其勝者而奉上故。從此第二廣明行位大分為二。初別明行位。后結申受持。初別明中分為十三。如次當悉。初習種性于中分三。初標位辨相。次辨所修法。后結申滿位。且初第一標位辨相。
經。善男子其法師者習種性菩薩若比丘比丘尼優婆塞優婆夷。
解曰。其法師者此名總也。通十三位皆名法師習種性者如前釋也。苾芻二眾遠離五邪。索迦斯迦五戒男女。此之四眾如序品釋。從此第二辨所修法。于中分二。初明修十住。后聊簡內外。初中復二。初明十住后明修習行。初中復二。且初第一標修十住。
經。修十住行。
解曰。三賢之中此位最劣。當體彰名。十行次勝。業用受稱。后十回向賢位最勝。約自行后大愿為名。回前諸行向正證故。十地菩薩已登聖位既得現證。從地立名。隨位漸增有茲異故。初釋住名。先總后別。言十住者入位不退故名為住。住法圓滿故說為十。總言十住帶數得名。即住之住義通
【現代漢語翻譯】 現代漢語譯本：這些都被稱為法師，這是一個通用的名稱。所有修習自利利他的修行者都被稱為法師。『依持建立』指的是依靠佛法進行修持，使其不失。最初開始叫做『建』，最終完成叫做『立』。接下來是第三部分，總結並勸勉供養。
經文：你們大眾應當像對待佛一樣供養法師，用百千萬億種天上的美妙香花來供奉。
解釋：因為佛法的殊勝，所以在任何地方都受到尊重，在任何人身上都顯得珍貴。對於修行者，能讓國王等人都像敬佛一樣敬重，產生尊重之心。『天妙香花』，是舉出其中殊勝的來供奉。 接下來是第二大部分，廣泛闡明修行位次，分為兩大塊。首先分別闡明修行位次，然後總結並申明受持。在分別闡明中又分為十三部分，依次詳細說明。首先是習種性位，其中又分為三部分。首先標明位次並辨別其相狀，其次辨別所修習的法，最後總結並申明圓滿的位次。先看第一部分，標明位次並辨別其相狀。
經文：善男子，這些法師包括習種性菩薩，以及比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）。
解釋：『其法師者』，這是一個總稱，所有十三種位次都可以稱為法師。『習種性』，如前面解釋的。『苾芻』指比丘和比丘尼二眾，他們遠離五種邪行。『索迦斯迦』指受持五戒的男女居士。這四眾，如《序品》中所解釋的。接下來是第二部分，辨別所修習的法，其中分為兩部分。首先闡明修習十住，然後簡要說明內外之別。在闡明十住中又分為兩部分。首先闡明十住，然後闡明修習行。在闡明十住中又分為兩部分。先看第一部分，標明修習十住。
經文：修習十住行。
解釋：在三賢位中，這個位次最為低劣，直接用本體來彰顯名稱。十行位次稍微殊勝，用其作用來稱呼。後面的十回向位，賢位最為殊勝，用其在自身修行后所發的大愿來命名，將之前的各種修行迴向于正確的證悟。十地菩薩已經登上聖位，已經獲得現前的證悟，所以從地來立名。隨著位次的逐漸增進，有這樣的差異。首先解釋『住』的名稱，先總說后別說。說到『十住』，進入這個位次就不會退轉，所以叫做『住』。安住于佛法並圓滿，所以說為『十』。總說『十住』，帶有數量的名稱，也就是安住的安住，意義相通。
【English Translation】 English version: All of these are called Dharma Masters, which is a general term. All practitioners who cultivate for their own benefit and the benefit of others are called Dharma Masters. 'Relying on and establishing' refers to relying on the Dharma to cultivate and maintain it so that it is not lost. The initial start is called 'establishing,' and the final completion is called 'establishing.' Next is the third part, summarizing and encouraging offerings.
Sutra: You all should make offerings to the Dharma Masters as you would to the Buddha, using hundreds of thousands of millions of heavenly exquisite fragrant flowers to offer.
Explanation: Because of the Dharma's excellence, it is respected everywhere and appears precious in everyone. For practitioners, it can cause kings and others to respect them as they would the Buddha, generating a sense of reverence. 'Heavenly exquisite fragrant flowers' are mentioned as an example of the superior offerings. Next is the second major part, extensively explaining the stages of practice, divided into two main sections. First, separately explain the stages of practice, and then summarize and declare the upholding. Within the separate explanation, there are thirteen parts, which will be explained in detail in order. First is the Stage of Habitual Nature, which is further divided into three parts. First, mark the stage and distinguish its characteristics; second, distinguish the Dharma to be cultivated; and third, summarize and declare the complete stage. Let's look at the first part, marking the stage and distinguishing its characteristics.
Sutra: Good men, these Dharma Masters include Bodhisattvas of the Stage of Habitual Nature, as well as bhiksus (male monastics), bhiksunis (female monastics), upasakas (male lay practitioners), and upasikas (female lay practitioners).
Explanation: 'These Dharma Masters' is a general term; all thirteen stages can be called Dharma Masters. 'Habitual Nature' is as explained earlier. 'Bhiksus' refers to the two groups of bhiksus and bhiksunis, who are far from the five evil deeds. 'Sokasikas' refers to male and female lay practitioners who observe the five precepts. These four groups are as explained in the 'Introduction Chapter.' Next is the second part, distinguishing the Dharma to be cultivated, which is divided into two parts. First, explain the cultivation of the Ten Dwellings, and then briefly explain the difference between internal and external. Within the explanation of the Ten Dwellings, there are two parts. First, explain the Ten Dwellings, and then explain the practice of conduct. Within the explanation of the Ten Dwellings, there are two parts. Let's look at the first part, marking the cultivation of the Ten Dwellings.
Sutra: Cultivating the conduct of the Ten Dwellings.
Explanation: Among the Three Worthies, this stage is the lowest, directly using the essence to manifest the name. The Stage of Ten Practices is slightly superior, using its function to call it. The later Stage of Ten Dedications, the Worthy stage is the most superior, using the great vows made after one's own practice to name it, dedicating the previous practices to correct enlightenment. The Bodhisattvas of the Ten Grounds have already ascended to the holy position and have already obtained present enlightenment, so the name is established from the ground. As the stages gradually increase, there are such differences. First, explain the name of 'Dwelling,' first generally and then separately. Speaking of 'Ten Dwellings,' entering this stage will not regress, so it is called 'Dwelling.' Abiding in the Dharma and being complete, so it is said to be 'Ten.' Generally speaking of 'Ten Dwellings,' it is a name with a number, that is, the dwelling of dwelling, the meaning is interconnected.
三釋。解別名者次隨文釋。明住體者若就所緣二諦為體。若就能緣悲智為體。合以境智而為住體。相應助伴具五蘊故。明依身者。唯人三洲即前四眾。容有凡聖頓漸二矣。從此第二辨住相文分為十。且初第一明發心住。
經。見佛法僧發菩提心。
解曰。釋住名者于大菩提起決定心入位不退名發心住也。見佛法僧者發心緣也。佛謂覺者能開發故。法謂教等生正解故。僧謂和合三乘賢聖良福田故。初因三寶發無上心至究竟位常現前故。發菩提心者。發無上心起三妙觀。如前釋也。攝論頌云。清凈增上力堅固心勝進。名菩薩初修無數三大劫。大菩提心以善根為體以大愿為緣。不退屈為策發。方能起故善根為因名清凈力。此能降伏自所治故。大愿為緣名增上力。常遇善友令增進故。堅固心者雖遇惡友方便破壞。終不退舍菩提之心名堅固也。言勝進者。所修善根運運增長轉勝進故。前十信心入此住者由具彼十。于大菩提堅猛不退齊此方名初劫之始。即以此心為十住本。此轉增勝成后諸住。乃至極果由此得故。有說。十住同十地行。從此第二明治地住。
經。于諸眾生利樂悲愍。
解曰。解住名者。磨練其心離垢澄凈濤汰諸染名治地住。于諸眾生利樂悲愍者。利謂利益。樂謂安樂。言悲愍者拔濟行也。
【現代漢語翻譯】 現代漢語譯本 三釋。解釋別名之後，接下來隨文解釋。闡明住的本體，如果就所緣的真俗二諦（Satyadvaya）來說，就以二諦為本體。如果就所能緣的悲智來說，就以悲智為本體。合起來以境和智作為住的本體。由於相應的助伴具備五蘊（Pancakkhandha）的緣故。闡明所依之身，只有人道的三洲，就是前面的四眾，容許有凡夫和聖人，頓悟和漸悟兩種情況。從此第二部分辨別住的相狀，分為十個部分。首先第一個部分闡明發心住。
經。見佛法僧發菩提心。
解曰。解釋住的名稱，對於大菩提（Mahabodhi）生起決定的心，進入位不退的階段，叫做發心住。見佛法僧，是發心的因緣。佛是指覺悟者，能夠開發智慧的緣故。法是指教義等，產生正確理解的緣故。僧是指和合的三乘賢聖，是良好的福田的緣故。最初因為三寶（Triratna）發起無上心，直到究竟的果位常常顯現的緣故。發菩提心，是發起無上心，生起三種妙觀，如前面所解釋的。攝論的偈頌說：『清凈增上力，堅固心勝進，名菩薩初修無數三大劫。』大菩提心以善根為本體，以大愿為因緣，以不退屈作為策勵，才能生起。善根作為原因，叫做清凈力，這能夠降伏自身所對治的煩惱。大愿作為因緣，叫做增上力，常常遇到善友使之增長進步的緣故。堅固心是指雖然遇到惡友，用方便來破壞，最終也不退舍菩提之心，叫做堅固。勝進是指所修的善根，不斷增長，轉為殊勝進步的緣故。前面的十信心進入此住，由於具備那十種信心，對於大菩提堅猛不退，達到這個階段才叫做初劫的開始。就以這個心作為十住的根本。這個心轉為增長殊勝，成就後面的各個住，乃至最終的果位，都是由此得到的緣故。有一種說法，十住相當於十地（Dasabhumi）的修行。從此第二部分闡明地住。
經。于諸眾生利樂悲愍。
解曰。解釋住的名稱，磨練其心，離開垢染，澄凈清明，洗滌各種染污，叫做治地住。對於諸眾生利樂悲愍，利是指利益，樂是指安樂。悲愍是指拔濟的行動。
【English Translation】 English version Three Explanations. After explaining the different names, next follows the explanation according to the text. Clarifying the substance of the Abode, if based on the two truths (Satyadvaya) of what is cognized, then it takes the two truths as its substance. If based on the compassion and wisdom of what can be cognized, then it takes compassion and wisdom as its substance. Combining them, it takes the realm and wisdom as the substance of the Abode. Because the corresponding companions possess the five aggregates (Pancakkhandha). Clarifying the body relied upon, only the three continents of the human realm, which are the previous four assemblies, may contain both ordinary beings and sages, both sudden and gradual enlightenments. From this second part, distinguishing the characteristics of the Abode is divided into ten parts. First, the first part clarifies the Faith Abode.
Sutra: Seeing the Buddha, Dharma, and Sangha, one generates the Bodhi mind.
Explanation: Explaining the name of the Abode, having a determined mind towards the Great Bodhi (Mahabodhi), entering a stage of non-retrogression, is called the Faith Abode. Seeing the Buddha, Dharma, and Sangha is the condition for generating the mind. Buddha refers to the enlightened one, because they can develop wisdom. Dharma refers to teachings, etc., because they produce correct understanding. Sangha refers to the harmonious assembly of the three vehicles' sages and saints, because they are good fields of merit. Initially, because of the Three Jewels (Triratna), one generates the unsurpassed mind, and until the ultimate stage, it is constantly present. Generating the Bodhi mind is generating the unsurpassed mind and arising the three wonderful contemplations, as explained earlier. The verse in the Compendium of Abhidharma says: 'Pure increasing power, firm mind advancing, is called the Bodhisattva's initial cultivation for countless great kalpas.' The Great Bodhi mind takes good roots as its substance, great vows as its condition, and non-retrogression as its encouragement, in order to arise. Good roots as the cause are called pure power, which can subdue the afflictions it governs. Great vows as the condition are called increasing power, constantly encountering good friends to increase progress. Firm mind means that even when encountering bad friends who use skillful means to destroy it, one ultimately does not retreat from the Bodhi mind, which is called firm. Advancing means that the good roots cultivated constantly increase and become more excellent and progressive. The previous ten faiths enter this Abode because they possess those ten faiths, and are firm and non-retrogressive towards the Great Bodhi. Reaching this stage is called the beginning of the first kalpa. This mind is taken as the root of the ten Abodes. This mind transforms into increasing excellence, accomplishing the subsequent Abodes, and even the ultimate fruit is obtained from this. Some say that the ten Abodes are equivalent to the practice of the ten grounds (Dasabhumi). From this second part, clarifying the Ground Abode.
Sutra: Towards all sentient beings, one has benefit, joy, compassion, and pity.
Explanation: Explaining the name of the Abode, refining the mind, leaving behind defilements, becoming clear and pure, washing away various impurities, is called the Ground Abode. Towards all sentient beings, one has benefit, joy, compassion, and pity. Benefit refers to benefiting, joy refers to happiness. Compassion refers to the act of rescuing.
如花嚴云。誦習多聞虛閑寂靜。近善知識了達于義。如法修行安住不動。從此第三明修行住。
經。自觀己身六界諸根一切無常苦空無我。
解曰。解住名者。審觀自身遠離空有正行修習名修行住。自觀己身者此總標也。言六界者地等六界也。言諸根者謂眼等根。如舊經中五色五受女男意命十四根也。謂觀六界及此諸根生滅逼迫皆空無我。治彼倒故。從此第四明生貴住。
經。了知業行生死涅槃。
解住名者。生在佛家種性尊貴。此雖長養已勝餘乘名生貴住。了知業行生死涅槃者。了知自他善惡業行此順生死此順涅槃。如舊花嚴偈云。第四生貴真佛子。從諸賢聖正法生。有無諸法無所著。舍離生死出三界。著有生死著無涅槃。二俱不著當出難矣。從此第五明具足方便住。
經。能利自他饒益安樂。
解住名者。巧不滯真。起悲愍物。真俗二行能雙修故。故名此住。上句二利下句利他。如經說云。所修善根皆為救護饒益安樂哀愍度脫一切眾生。令離災難出離生死證涅槃故。從此第六明正心住。
經。聞贊佛毀佛心定不動。
解住名者。觀理無二漸次純熟。聞贊毀佛心不傾動名正心住。聞贊佛等者。謂此菩薩善觀諸法無體無性。達如幻夢故。聞贊毀心定不動也。如經說
【現代漢語翻譯】 現代漢語譯本： 如《華嚴經》所說：誦讀學習，廣博聞知，遠離喧囂，清凈寂靜，親近善知識，通達義理，如法修行，安住不動。從此進入第三個階段，稱為修行住。
經文：自己觀察自身，由六界（地、水、火、風、空、識）和諸根（眼、耳、鼻、舌、身、意）組成的一切都是無常、苦、空、無我的。
解釋：解釋『住』的名稱。審慎地觀察自身，遠離空和有，以正行修習，這稱為修行住。『自觀己身』是總的概括。『六界』指的是地等六界。『諸根』指的是眼等根。如舊譯經中所說的五色、五受、男女、意、命，共十四根。觀察六界和這些諸根的生滅逼迫，都是空無我的，以此來糾正顛倒的認知。從此進入第四個階段，稱為生貴住。
經文：了知業行、生死、涅槃。
解釋：解釋『住』的名稱。生在佛家，種性尊貴。雖然只是長養階段，但已經勝過其他乘，所以稱為生貴住。『了知業行、生死、涅槃』，即了知自己和他人善惡的業行，哪些順應生死，哪些順應涅槃。如舊《華嚴經》偈頌所說：『第四生貴真佛子，從諸賢聖正法生。有無諸法無所著，舍離生死出三界。著有生死著無涅槃，二俱不著當出難矣。』從此進入第五個階段，稱為具足方便住。
經文：能夠利益自己和他人，給予饒益和安樂。
解釋：解釋『住』的名稱。巧妙而不執著于真諦，生起悲憫之心對待眾生。真諦和俗諦兩種修行都能同時進行，所以稱為此住。上句是二利（自利利他），下句是利他。如經中所說：『所修的善根，都是爲了救護、饒益、安樂、哀愍、度脫一切眾生，令他們遠離災難，脫離生死，證得涅槃。』從此進入第六個階段，稱為正心住。
經文：聽到讚揚佛或譭謗佛，內心安定不動搖。
解釋：解釋『住』的名稱。觀理無二，逐漸純熟。聽到讚揚或譭謗佛，內心不為所動，稱為正心住。『聞贊佛等』，指的是這位菩薩善於觀察諸法，知道它們沒有實體和自性，如同幻夢一般，所以聽到讚揚或譭謗，內心都能安定不動搖。如經所說
【English Translation】 English version: As stated in the Avatamsaka Sutra: Reciting and studying, being widely learned, being free from noise, being quiet and still, being close to good teachers, understanding the meaning, practicing according to the Dharma, abiding steadfastly. From this, the third stage is entered, called the Practice Abiding (修行住).
Sutra: Observing oneself, everything composed of the six elements (earth, water, fire, wind, space, consciousness) and the various faculties (eye, ear, nose, tongue, body, mind) is impermanent, suffering, empty, and without self.
Explanation: Explaining the name of 'Abiding'. Carefully observing oneself, being far from emptiness and existence, cultivating with right practice, this is called the Practice Abiding. 'Observing oneself' is a general summary. 'Six elements' refers to the six elements such as earth. 'Various faculties' refers to faculties such as the eye. As in the old translation of the sutra, the five colors, five sensations, male, female, mind, and life, are the fourteen faculties. Observing the arising and ceasing, the pressing and compelling nature of the six elements and these various faculties, all are empty and without self, thereby correcting inverted perceptions. From this, the fourth stage is entered, called the Noble Birth Abiding (生貴住).
Sutra: Knowing karma, actions, birth and death, and Nirvana.
Explanation: Explaining the name of 'Abiding'. Being born into a Buddha family, with a noble lineage. Although it is only the stage of nurturing, it has already surpassed other vehicles, so it is called the Noble Birth Abiding. 'Knowing karma, actions, birth and death, and Nirvana' means knowing one's own and others' good and bad karma and actions, which accord with birth and death, and which accord with Nirvana. As the verse in the old Avatamsaka Sutra says: 'The fourth, Noble Birth, is a true Buddha child, born from the right Dharma of all sages. Not attached to existence or non-existence, abandoning birth and death, leaving the three realms. Attachment to existence leads to birth and death, attachment to non-existence leads to Nirvana. Not being attached to either, one can escape difficulty.' From this, the fifth stage is entered, called the Abiding of Complete Means (具足方便住).
Sutra: Being able to benefit oneself and others, giving benefit and joy.
Explanation: Explaining the name of 'Abiding'. Being skillful without being attached to the truth, giving rise to compassion towards beings. Both the true and conventional practices can be cultivated simultaneously, so it is called this Abiding. The first sentence is two benefits (self-benefit and benefiting others), the second sentence is benefiting others. As the sutra says: 'All the good roots cultivated are for the sake of protecting, benefiting, giving joy, having compassion, and liberating all beings, causing them to be far from disasters, to escape birth and death, and to attain Nirvana.' From this, the sixth stage is entered, called the Right Mind Abiding (正心住).
Sutra: Hearing praise of the Buddha or slander of the Buddha, the mind is stable and unmoving.
Explanation: Explaining the name of 'Abiding'. Observing the principle of non-duality, gradually becoming pure and skilled. Hearing praise or slander of the Buddha, the mind is not moved, this is called the Right Mind Abiding. 'Hearing praise of the Buddha, etc.' refers to this Bodhisattva being skilled at observing all dharmas, knowing that they have no substance or self-nature, like illusions or dreams, so hearing praise or slander, the mind can be stable and unmoving. As the sutra says
云。贊法毀法贊毀菩薩聞說眾生有垢無垢易度皆定不動。此唯就勝故言佛也。從此第七明不退住。
經。聞有佛無佛心定不退。
解住名者。止觀雙修緣不能壞。聞說有無心定不退名不退住。此亦就勝唯言有佛無佛心定不退如彼經說。法及菩薩聞說有無定不退也。謂能了知無相即相相即無相。于佛法中心不退轉。從此第八明童真住。
經。三業無失起六和敬。
解住名者。三業光潔離染如童。行性成就物莫能壞名童真住。三業等者。身口意三離遇失故。如舊經云。謂三業同。戒見學同。六和敬故。如彼經說身行無失語行無失意行無失。勤學修習遊行無數世界。領受無數佛法。現變化自在身。出廣大遍滿音。一剎那中承事供養無數諸佛。三業行矣。從此第九明法王子住。
經。方便善巧調伏眾生。
解住名者。應根善說妙合所宜紹嗣法王名法王子住。方便等者。方便演說皆善巧故。善能調伏諸眾生故。如經說云。法王軌度法王觀察法王宴寢法王讚歎。皆悉勤學調伏行矣。從此第十明灌頂住。
經。勤學十智神通化利。
解住名者。住位滿足成就智身。諸佛法水以灌其頂名灌頂住。然灌頂法如三藏所持梵本金剛頂經說。有五種灌頂。所謂寶冠印契。以水光明及以名號。
【現代漢語翻譯】 現代漢語譯本：云：讚揚佛法或詆譭佛法，讚揚或詆譭菩薩，聽到眾生有染污或無染污，容易度化或難以度化，都認為是恒定不變的。這只是就殊勝的方面來說佛的境界。從這裡開始，第七個是說明不退住。
經文：聽到有佛或沒有佛，內心堅定不退轉。
解釋住的名稱：止觀雙修，因緣不能破壞。聽到有佛或沒有佛，內心堅定不退轉，名為不退住。這也是就殊勝的方面來說，只說有佛或沒有佛，內心堅定不退轉，如那部經所說，對於佛法和菩薩，聽到有或沒有，內心堅定不退轉。意思是能夠了知無相即是相，相即是無相，對於佛法中心不退轉。從這裡開始，第八個是說明童真住。
經文：身口意三業沒有過失，發起六和敬。
解釋住的名稱：身口意三業光明潔凈，遠離染污，如同童子一般。修行本性成就，外物不能破壞，名為童真住。三業等，指身口意三業遠離過失。如舊經所說，指三業相同，戒見學相同，六和敬的緣故。如那部經所說，身行沒有過失，語行沒有過失，意行沒有過失，勤奮學習修行無數世界，領受無數佛法，顯現變化自在身，發出廣大遍滿的聲音，在一剎那中承事供養無數諸佛，這就是三業的修行。從這裡開始，第九個是說明法王子住。
經文：善用方便善巧，調伏眾生。
解釋住的名稱：應眾生的根器善巧說法，巧妙地契合眾生的需要，紹繼佛法王位，名為法王子住。方便等，指方便演說都善巧的緣故，善於調伏各種眾生的緣故。如經所說，法王的軌範，法王的觀察，法王的宴息，法王的讚歎，都勤奮學習調伏的修行。從這裡開始，第十個是說明灌頂住。
經文：勤奮學習十智，以神通變化利益眾生。
解釋住的名稱：安住的地位圓滿，成就智慧之身，諸佛以法水灌注其頂，名為灌頂住。然而灌頂之法，如三藏所持的梵本《金剛頂經》所說，有五種灌頂，所謂寶冠、印契，用水、光明以及名號。
【English Translation】 English version: Cloud: Praising or defaming the Dharma, praising or defaming Bodhisattvas, hearing that sentient beings are defiled or undefiled, easy to liberate or difficult to liberate, all are considered constant and unmoving. This only speaks of the Buddha's realm in terms of its superiority. From here, the seventh explains the Abiding in Non-retrogression.
Sutra: Hearing of the existence or non-existence of a Buddha, the mind is firm and does not regress.
Explanation of the name of Abiding: Dual cultivation of cessation and contemplation, conditions cannot destroy it. Hearing of existence or non-existence, the mind is firm and does not regress, this is called Abiding in Non-retrogression. This also speaks of the superior aspect, only saying that whether there is a Buddha or not, the mind is firm and does not regress, as that sutra says, regarding the Dharma and Bodhisattvas, hearing of existence or non-existence, there is no regression. It means being able to understand that non-form is form, and form is non-form, and there is no regression in the center of the Buddha-dharma. From here, the eighth explains the Abiding in Youthful Innocence.
Sutra: The three karmas of body, speech, and mind have no faults, and arise with the six harmonies and reverences.
Explanation of the name of Abiding: The three karmas of body, speech, and mind are bright and clean, far from defilement, like a child. The practice of nature is accomplished, and things cannot destroy it, this is called Abiding in Youthful Innocence. The three karmas, etc., refer to the three karmas of body, speech, and mind being free from faults. As the old sutra says, it refers to the three karmas being the same, the precepts, views, and learning being the same, and the reason for the six harmonies and reverences. As that sutra says, the body's actions have no faults, the speech's actions have no faults, the mind's actions have no faults, diligently studying and practicing countless worlds, receiving countless Buddha-dharmas, manifesting a transformed body of freedom, emitting a vast and pervasive sound, serving and making offerings to countless Buddhas in an instant, this is the practice of the three karmas. From here, the ninth explains the Abiding as a Dharma Prince.
Sutra: Skillfully using expedient means to tame sentient beings.
Explanation of the name of Abiding: Skillfully speaking according to the capacity of sentient beings, skillfully fitting the needs of sentient beings, inheriting the throne of the Dharma King, this is called Abiding as a Dharma Prince. Expedient means, etc., refer to the skillful use of expedient speech, being good at taming various sentient beings. As the sutra says, the Dharma King's norms, the Dharma King's observations, the Dharma King's repose, the Dharma King's praise, all diligently study the practice of taming. From here, the tenth explains the Abiding in Anointment.
Sutra: Diligently studying the ten wisdoms, using supernatural powers to transform and benefit sentient beings.
Explanation of the name of Abiding: The position of abiding is complete, accomplishing the body of wisdom, the Buddhas pour the water of Dharma on its head, this is called Abiding in Anointment. However, the method of anointment, as the Sanskrit version of the Vajrasekhara Sutra held by the Tripitaka says, there are five kinds of anointment, namely the crown, the mudra, with water, light, and name.
三賢十聖將成正覺。一一位中或佛菩薩與灌頂也。勤學十智者。如經說云。學三世智．佛法智．法界無礙智．法界無邊智．充滿一切世界智．普照一切世界智．住持一切世界智．知一切眾生智．知一切法智．知無邊諸佛智。初之五智知世界故。如次所謂隨心轉智．正覺照智．照法界智．自在普入智．至處皆嚴智。次之三智知眾生心。所謂知一切心智．知心境界智．知諸根性智。后之二智明其成德。所謂當根與法智．令滅諸惑智。明十智矣。神通化利者。如舊經第九解十住偈云。清凈妙法身應現種種形。猶如大幻師所樂無不現。或處為眾生究竟菩薩行。或復現初生出家行學道。或於樹王下自然成正覺。或處為眾生示現入泥洹。此皆神通化利行也。結為頌曰。發心治修行。生貴具方便。正心及不退。童真王灌頂。從此第三明修習行。
經。下品修習八萬四千波羅蜜多。
解曰。言下品者三賢初也。修習等者。此位時長。具修福智諸行愿也。從此第二聊簡內外。于中分二。初明忍方便。后明正定聚。初忍方便文復分二。且初第一忍前方便。
經。善男子習忍以前經十千劫行十善行有退有進。
解曰。習忍以前者明劫外也。經十千劫者所經時也。此明直往。不同涅槃八萬六萬四萬二萬十千劫等。此頓
【現代漢語翻譯】 現代漢語譯本 三賢（指十住、十行、十回向）十聖（指十地菩薩）將要成就正覺（指成佛）。每一位（菩薩）之中，或者有佛、菩薩在進行灌頂（一種密宗儀式）。要勤奮學習十智。如經文所說：學習三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、住持一切世界智、知一切眾生智、知一切法智、知無邊諸佛智。最初的五智是關於瞭解世界的，依次是隨心轉智、正覺照智、照法界智、自在普入智、至處皆嚴智。接下來的三智是關於瞭解眾生之心的，即知一切心智、知心境界智、知諸根性智。最後的兩智闡明其成就的功德，即當根與法智、令滅諸惑智。以上闡明了十智。神通化利是指，如舊經第九解十住偈所說：『清凈妙法身應現種種形，猶如大幻師所樂無不現。或處為眾生究竟菩薩行，或復現初生出家行學道。或於樹王下自然成正覺，或處為眾生示現入泥洹（涅槃）。』這些都是神通化利的行為。總結成頌是：發心治修行，生貴具方便，正心及不退，童真王灌頂。從此第三部分闡明修習之行。
經文：下品修習八萬四千波羅蜜多（六度萬行）。
解釋：所說的下品是指三賢中的初賢。修習等是指，此位的時間很長，具足修習福德智慧的各種行為和願望。從此第二部分簡要區分內外，其中分為兩部分。首先闡明忍辱方便，然後闡明正定聚。首先，忍辱方便的文字又分為兩部分。暫且先說第一部分，忍辱的前方便。
經文：善男子，在修習忍辱之前，經歷十千劫，修行十善行，有退步也有進步。
解釋：修習忍辱之前，說明是在劫外。經歷十千劫，說明所經歷的時間。這說明是直接前往，不同於《涅槃經》中說的八萬、六萬、四萬、兩萬、一萬劫等。這是頓悟。
【English Translation】 English version The Three Sages (referring to the Ten Dwellings, Ten Practices, and Ten Dedications) and Ten Saints (referring to the Ten Bhumi Bodhisattvas) will attain perfect enlightenment (Buddhahood). Within each one, there may be Buddhas or Bodhisattvas undergoing Abhisheka (an esoteric ritual). Diligently study the Ten Wisdoms. As the sutra says: Study the Wisdom of the Three Times, the Wisdom of the Buddha-dharma, the Unobstructed Wisdom of the Dharma Realm, the Boundless Wisdom of the Dharma Realm, the Wisdom that Fills All Worlds, the Wisdom that Universally Illuminates All Worlds, the Wisdom that Sustains All Worlds, the Wisdom that Knows All Sentient Beings, the Wisdom that Knows All Dharmas, and the Wisdom that Knows the Boundless Buddhas. The first five wisdoms are about understanding the world, in order: Wisdom that Turns According to the Mind, Wisdom that Illuminates Perfect Enlightenment, Wisdom that Illuminates the Dharma Realm, Wisdom that Freely Enters Universally, and Wisdom that Adorns All Places. The next three wisdoms are about understanding the minds of sentient beings, namely the Wisdom that Knows All Minds, the Wisdom that Knows the Realm of the Mind, and the Wisdom that Knows the Natures of All Faculties. The last two wisdoms clarify the merits of their accomplishment, namely the Wisdom that Gives the Dharma According to the Root and the Wisdom that Causes the Extinction of All Delusions. The above clarifies the Ten Wisdoms. Supernatural Transformation and Benefit refers to, as the old sutra's ninth explanation of the Ten Dwellings verse says: 'The pure and wonderful Dharma body manifests in various forms, like a great illusionist who manifests whatever he pleases. Sometimes he is in a place to perfect the Bodhisattva practice for sentient beings, or he manifests the initial birth, renunciation, and practice of the Way. Or he naturally attains perfect enlightenment under the Bodhi tree, or he is in a place to show sentient beings the entry into Nirvana.' These are all acts of supernatural transformation and benefit. Summarized in a verse: Generate the aspiration to cultivate practice, be born noble and possess skillful means, have a correct mind and not regress, be a pure youth king with Abhisheka. From this third part, clarify the practice of cultivation.
Sutra: The inferior practice cultivates the eighty-four thousand Paramitas (perfections).
Explanation: The so-called inferior refers to the initial sage among the Three Sages. Cultivation, etc., refers to the length of time in this position, fully cultivating the various actions and vows of merit and wisdom. From this second part, briefly distinguish between internal and external, which is divided into two parts. First, clarify the skillful means of patience, and then clarify the Samadhi group. First, the text on the skillful means of patience is further divided into two parts. Let's first talk about the first part, the preliminary skillful means of patience.
Sutra: Good man, before cultivating patience, he goes through ten thousand kalpas, practicing the ten good deeds, with regression and progress.
Explanation: Before cultivating patience, it indicates being outside the kalpa. Going through ten thousand kalpas indicates the time experienced. This indicates going directly, different from the eighty thousand, sixty thousand, forty thousand, twenty thousand, ten thousand kalpas, etc., mentioned in the Nirvana Sutra. This is sudden enlightenment.
彼漸有差別故。行十善行者所行行也。身三口四意三為十。有退有進者明不定矣。從此第二舉喻釋成。
經。譬如輕毛隨風東西。
解曰。十善進退如毛東西。從此第二明正定聚。于中分二。且初第一明正定聚。
經。若至忍位入正定聚不作五逆不謗正法。
解曰。若至忍位者。謂修十善。上品成滿發菩提心。如前不退名至忍位。入正定聚者。入謂進入也。即此忍位名正定聚。不同小乘。俱舍第十正性離生名正定故。下之兩句明不造逆非闡提故。從此第二明忍所治。
經。知我法相悉皆空故住解脫位。
解曰。知我法相者分別二執也。謂由邪教及由邪師自邪分別。我謂主宰法謂蘊等。如上所明。即蘊離蘊二十句等六十二見即我法執。由此二執二障具生。此伏二執及相應障伏彼現行悉皆空故。二執隨眠皆未滅也。若爾何故花嚴第十解十位云。除滅諸煩惱永盡無有餘。無礙寂滅觀是則佛正法。如何此云隨眠未滅。答彼依伏滅邪教邪師所起我法不共無明伴類煩惱故云永盡。非謂一切自分別生煩惱及俱生煩惱亦永盡故。故緣起經云。內法異生不放逸者。我不說為無明緣行。謂邪教等所發不共相應無明已永盡故。故不說為無明緣行。然自分別煩惱及俱生煩惱現行漸伏種皆未盡。至見道位分
【現代漢語翻譯】 現代漢語譯本：因為這些（善行）逐漸產生了差別。行持十善行的人所實踐的行為，即身三（不殺生、不偷盜、不邪淫）、口四（不妄語、不兩舌、不惡口、不綺語）、意三（不貪慾、不嗔恚、不邪見）這十種善行。而『有退有進』表明（他們的修行）並不穩定。 從這裡開始，第二部分通過比喻來解釋和闡明。
經文：譬如輕毛隨風東西。
解釋：十善行的進退就像輕毛隨風飄動一樣。從這裡開始，第二部分闡明正定聚（必定證悟的群體）。其中分為兩部分。首先，第一部分闡明正定聚。
經文：若至忍位，入正定聚，不作五逆，不謗正法。
解釋：『若至忍位』，指的是修習十善行，達到上品圓滿，併發起菩提心。如前面所說的不退轉，就叫做『至忍位』。『入正定聚』，『入』是進入的意思。即這個『忍位』就叫做正定聚，不同於小乘佛教。在《俱舍論》第十品中，正性離生被稱為正定。下面的兩句說明（他們）不造作五逆罪，也不是闡提（斷善根的人）。從這裡開始，第二部分闡明『忍』所對治的對象。
經文：知我法相悉皆空故，住解脫位。
解釋：『知我法相』，指的是分別我執和法執這兩種執著。這是由於邪教、邪師以及自己錯誤的分別所產生的。『我』指的是主宰，『法』指的是蘊等。如上面所闡明的，即蘊、離蘊等二十句以及六十二見，就是我執和法執。由於這兩種執著，兩種障礙（煩惱障和所知障）也隨之產生。這裡是說，降伏這兩種執著以及相應的障礙，降伏它們的現行，知道它們都是空性的。這兩種執著的隨眠（潛在的煩惱）都還沒有滅除。如果這樣，為什麼《華嚴經》第十地解釋十地時說：『除滅諸煩惱，永盡無有餘，無礙寂滅觀，是則佛正法。』為什麼這裡說隨眠未滅？回答是，那裡是依據降伏和滅除由邪教、邪師所引起的我法不共無明（與生俱來的無明）以及伴隨的煩惱，所以說『永盡』。並不是說一切由自己分別產生的煩惱以及俱生煩惱也永遠滅盡。所以《緣起經》說：『內法異生不放逸者，我不說為無明緣行。』意思是說，由邪教等所引發的不共相應無明已經永遠滅盡，所以不說為無明緣行。然而，由自己分別產生的煩惱以及俱生煩惱的現行逐漸被降伏，但種子都還沒有滅盡。直到見道位，才能分
【English Translation】 English version: Because these (wholesome actions) gradually have differences. The actions practiced by those who practice the ten wholesome actions are: the three of body (not killing, not stealing, not sexual misconduct), the four of speech (not lying, not divisive speech, not harsh speech, not idle chatter), and the three of mind (not greed, not hatred, not wrong views). And 'having regression and progress' indicates that (their practice) is not stable. From here, the second part explains and elucidates through a metaphor.
Sutra: It is like light feathers following the wind east and west.
Explanation: The progress and regression of the ten wholesome actions are like light feathers drifting with the wind. From here, the second part elucidates the Samyaktva-niyata-rāśi (the group destined for enlightenment). It is divided into two parts. First, the first part elucidates the Samyaktva-niyata-rāśi.
Sutra: If one reaches the stage of forbearance (kṣānti), enters the Samyaktva-niyata-rāśi, does not commit the five heinous crimes, and does not slander the True Dharma.
Explanation: 'If one reaches the stage of forbearance (kṣānti)' refers to cultivating the ten wholesome actions, reaching the upper level of perfection, and generating Bodhicitta (the mind of enlightenment). As mentioned earlier, not regressing is called 'reaching the stage of forbearance'. 'Enters the Samyaktva-niyata-rāśi', 'enters' means to enter. That is, this 'stage of forbearance' is called the Samyaktva-niyata-rāśi, which is different from the Hinayana (Small Vehicle). In the tenth chapter of the Abhidharmakośa, Righteousness-born-from-separation is called Righteousness-fixed. The following two sentences explain that (they) do not commit the five heinous crimes and are not icchantikas (those who have severed their roots of goodness). From here, the second part elucidates what 'forbearance' counteracts.
Sutra: Knowing that the characteristics of my Dharma are all empty, one dwells in the position of liberation.
Explanation: 'Knowing the characteristics of my Dharma' refers to distinguishing between the two attachments: the attachment to self and the attachment to Dharma. This is caused by heretical teachings, evil teachers, and one's own wrong discriminations. 'Self' refers to the master, and 'Dharma' refers to the skandhas (aggregates), etc. As explained above, the twenty sentences such as 'the skandhas' and 'apart from the skandhas', as well as the sixty-two views, are the attachments to self and Dharma. Due to these two attachments, the two obscurations (the obscuration of afflictions and the obscuration of knowledge) also arise. Here it means subduing these two attachments and the corresponding obscurations, subduing their manifest activity, and knowing that they are all empty. The anusaya (latent afflictions) of these two attachments have not yet been extinguished. If so, why does the tenth Bhumi of the Avatamsaka Sutra explain the ten Bhumis by saying: 'Eliminating all afflictions, forever exhausted without remainder, unobstructed and quiescent contemplation, this is the Buddha's True Dharma.' Why does this say that the anusaya has not been extinguished? The answer is that it is based on subduing and extinguishing the uncommon ignorance of self and Dharma (innate ignorance) and the accompanying afflictions caused by heretical teachings and evil teachers, so it says 'forever exhausted'. It does not mean that all afflictions arising from one's own discriminations and innate afflictions are also forever extinguished. Therefore, the Pratītyasamutpāda Sutra says: 'For those who are not heedless of the inner Dharma, I do not say that ignorance is the condition for action.' It means that the uncommon corresponding ignorance caused by heretical teachings, etc., has been forever extinguished, so it is not said to be the condition for action of ignorance. However, the manifest activity of afflictions arising from one's own discriminations and innate afflictions is gradually subdued, but the seeds have not all been exhausted. Only at the stage of the Path of Seeing can one
別二障所有種子頓斷盡故。至下當悉。住解脫位者。此伏忍位而有二名。望菩提果故名資糧。望涅槃果故名解脫。解脫分故名解脫位。從此第三結申滿位。
經。於一阿僧祇劫修習此忍能起勝行。
解曰。於一阿僧祇劫者所經時也。阿之云無。僧祇云數。劫者梵語也。具足應云劫波者時分也。譯為唐言一無數時也。修習此忍者結此位也。能起勝行者起性種性十行位也。此阿僧祇略分別者。如新花嚴經第四十五阿僧祇品。有一百二十數。從初百洛叉至第一百三數名阿僧祇。即無數劫也。如瑜伽四十八說十三住竟下分別云。又即於此一一住中經多俱胝百千大劫。或過是數方乃證得一住成滿。由此應悉。今此經中前十法師一一各增一僧祇者。準此應悉。瑜伽次云。然一切住總經於三無數大劫。方乃圓證無上菩提。謂經第一無數大劫。方乃起過勝解行住。證歡喜住。此就恒常勇猛精進。非不勇猛勤精進者。復經第二無數大劫。方乃超過極歡喜住乃至有加行有功用無相住。證得八地。此即決定以是菩薩得凈意樂決定勇猛勤精進故。復經第三無數大劫。方乃超過無功用住無礙解住。證得最上成滿菩薩住。即法雲地。當知。此中略有二種無數大劫。一者日夜半月一月等。算數方便時無量故。亦說名為無數大劫。二者大劫
【現代漢語翻譯】 現代漢語譯本 因為永遠斷盡了二障（煩惱障和所知障）的所有種子。這些將在下文詳細說明。安住于解脫位，這個伏忍位有兩個名稱。從期望菩提果的角度來說，稱為資糧位；從期望涅槃果的角度來說，稱為解脫位。因為是解脫的一部分，所以稱為解脫位。從此進入第三個階段，即結申滿位。
經文：『於一阿僧祇劫（asaṃkhya-kalpa，無數大劫）修習此忍能起勝行。』
解釋：『於一阿僧祇劫』指的是所經歷的時間。阿僧祇，阿的意思是『無』，僧祇的意思是『數』。劫（kalpa）是梵語，完整地應該說是劫波（kalpa），意思是時分。翻譯成漢語就是『一個無數的時間』。『修習此忍』指的是在這個階段修行忍辱。『能起勝行』指的是發起性種性的十行位。這個阿僧祇如果略作分別，就像新《華嚴經》第四十五《阿僧祇品》中，有一百二十個數，從最初的百洛叉（laksha，十萬）到第一百零三個數，都叫做阿僧祇，也就是無數劫。如《瑜伽師地論》第四十八說，十三住結束後分別說：『又就在這每一個住中，經歷許多俱胝（koṭi，千萬）百千大劫，或者超過這個數量，才能證得一個住的圓滿。』由此應該明白。現在這部經中，前面十位法師每一位各自增加一個僧祇，應該參照這個來理解。《瑜伽師地論》接著說：『然而一切住總共經歷三個無數大劫，才能圓滿證得無上菩提。』也就是說，經歷第一個無數大劫，才能發起超過勝解行住，證得歡喜住。這是就恒常勇猛精進而言，對於不勇猛勤奮精進的人來說，再經歷第二個無數大劫，才能超過極歡喜住，乃至有加行有功用無相住，證得八地。這一定是菩薩得到清凈意樂，決定勇猛勤奮精進的緣故。再經歷第三個無數大劫，才能超過無功用住無礙解住，證得最上成滿菩薩住，也就是法雲地。應當知道，這裡略有兩種無數大劫，一種是日夜、半月、一月等，因為算數方便的時間是無量的，所以也說名為無數大劫。另一種是大劫。
【English Translation】 English version Because all the seeds of the two obscurations (klesha-avarana and jneya-avarana) are completely and permanently eradicated. These will be explained in detail below. Abiding in the position of liberation, this stage of forbearance has two names. From the perspective of expecting the fruit of Bodhi, it is called the stage of accumulation; from the perspective of expecting the fruit of Nirvana, it is called the stage of liberation. Because it is a part of liberation, it is called the position of liberation. From this point onwards, one enters the third stage, which is the stage of completion of the knot.
Sutra: 'By cultivating this forbearance for one asaṃkhya-kalpa (countless great eons), one can generate superior practices.'
Explanation: 'For one asaṃkhya-kalpa' refers to the time experienced. Asaṃkhya, 'a' means 'without,' and 'saṃkhya' means 'number.' Kalpa is a Sanskrit term, which should fully be kalpa, meaning a division of time. Translated into Chinese, it means 'a countless time.' 'Cultivating this forbearance' refers to cultivating forbearance in this stage. 'Can generate superior practices' refers to initiating the ten practices of the nature-lineage. If this asaṃkhya is briefly distinguished, as in the forty-fifth chapter, Asaṃkhya, of the new Avataṃsaka Sutra, there are one hundred and twenty numbers, from the initial hundred lakshas (ten thousand) to the one hundred and third number, all called asaṃkhya, which are countless eons. As the Yogācārabhūmi-śāstra 48 says, after the thirteen abodes are finished, it is separately said: 'Also, within each of these abodes, one experiences many koṭis (ten million) of hundreds of thousands of great eons, or more than this number, in order to attain the complete fulfillment of one abode.' From this, it should be understood. Now, in this sutra, the previous ten Dharma masters each add one asaṃkhya, which should be understood in reference to this. The Yogācārabhūmi-śāstra then says: 'However, all abodes together experience three countless great eons in order to fully realize unsurpassed Bodhi.' That is, experiencing the first countless great eon in order to initiate and surpass the stage of understanding and practice, and attain the Joyful Abode. This is in terms of constant, courageous, and diligent effort; for those who are not courageous and diligent, experiencing the second countless great eon is required to surpass the Extremely Joyful Abode, up to the abode of non-effort and non-function, and attain the Eighth Ground. This is definitely because the Bodhisattva obtains pure intention and is determined to be courageous and diligent. Experiencing the third countless great eon is required to surpass the abode of non-function and the abode of unobstructed understanding, and attain the supreme and complete Bodhisattva Abode, which is the Cloud of Dharma Ground. It should be known that there are briefly two types of countless great eons here, one is days and nights, half-months, one month, etc., because the time of calculation and convenience is immeasurable, it is also said to be countless great eons. The other is the great eon.
。彼論前云。以風災劫算數方便超過一切算數之量。亦說名為無數大劫。若就前說無數大劫。要由無量無數大劫。方證無上正等菩提。又以斯文屬此經者。無數阿僧祇亦不違理。若就后說無數大劫。但經於三無數大劫。便證無上正等菩提。更無大劫過此量也。問論既說云經三大劫。然一大劫為經幾時。答如瓔珞經下卷說云。如有大石方八百里。凈居天衣三年一拂拂盡此石。名一阿僧祇劫。問若如此者。婆娑論說。釋迦菩薩超九劫等。為何劫耶。答瑜伽次云。若正修行最上上品勇猛精進。或有能轉眾多中劫小三災劫。或有乃至轉多大劫大三災劫。當知決定無有能轉無數大劫。此同婆沙于修妙相轉大劫也。若爾時既長遠何由成佛。答曰。處夢謂多年。覺乃須臾頃故。時雖無量悟乃一剎那。常自精勤勿懷怖懼。由此應說三練磨心。從此第二明性種性。于中分三。初標位辨相。次正辨修行。后結申滿位。且初第一標位辨相。
經。複次性種性菩薩住無分別。
解曰。性種性者如前已解。住無分別者。標此位中修十勝行遠離自也取相分別。又了三假無分別觀也。從此第二正辨修行。于中分三。初明修十行。次明所對治。后明所修觀。初中復二。且初第一標十慧觀。
經。修十慧觀。
解曰。十慧觀者即
【現代漢語翻譯】 現代漢語譯本：他之前的論述中說，用風災來計算劫數，這種方便法門超過了一切算數的計量。也可以說它叫做無數大劫。如果按照之前的說法，要經過無量無數大劫，才能證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。而且如果這段文字屬於這部經，那麼無數阿僧祇（Asamkhya，無數）劫也不違背道理。如果按照後面的說法，只需要經過三大劫，便能證得無上正等菩提，沒有超過這個數量的大劫了。問：論中既然說經過三大劫，那麼一大劫是多長時間呢？答：如《瓔珞經》下卷所說，如果有一塊大石頭，方圓八百里，凈居天的天衣每三年拂拭一次，直到把這塊石頭拂拭乾凈，這叫做一個阿僧祇劫。問：如果這樣說，那麼《婆娑論》中說，釋迦菩薩（Sakyamuni Bodhisattva）超越了九劫等等，這是什麼劫呢？答：《瑜伽師地論》中說，如果真正修行最上上品勇猛精進，或許能夠轉變眾多中劫小三災劫，或者甚至能夠轉變多個大劫大三災劫。應當知道，絕對沒有能夠轉變無數大劫的。這和《婆沙論》中修習妙相轉變大劫的說法相同。如果這樣，時間既然如此長遠，如何能夠成佛呢？答：在夢中覺得過了很多年，醒來卻只是一瞬間。所以，時間雖然是無量的，覺悟卻只在一剎那。要經常自己精進勤奮，不要心懷怖畏。因此應該說要三練磨心。從此第二部分說明性種性（Gotra，種性），其中分為三部分。首先標明位次辨別相狀，其次正式辨明修行，最後總結說明圓滿的位次。先看第一部分，標明位次辨別相狀。 經：複次性種性菩薩住無分別。 解：性種性（Gotra，種性）的意思如前已經解釋過。住無分別，是說這個位次中修習十種殊勝的行，遠離自我的取相分別。也了達三假（San-假，三種假設）而沒有分別觀。從此第二部分正式辨明修行，其中分為三部分。首先說明修習十行，其次說明所要對治的，最後說明所修的觀。首先說明修習十行，其中又分為兩部分。先看第一部分，標明十慧觀。 經：修十慧觀。 解：十慧觀就是...
【English Translation】 English version: The previous discussion stated that using wind disasters to calculate kalpas (aeons), this expedient method surpasses all arithmetic measurements. It can also be called countless great kalpas. If according to the previous statement, one must go through immeasurable countless great kalpas to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Moreover, if this passage belongs to this sutra, then countless Asamkhya (innumerable) kalpas are also not contrary to reason. If according to the latter statement, one only needs to go through three great kalpas to attain Anuttara-samyak-sambodhi; there are no great kalpas exceeding this amount. Question: Since the treatise says that one goes through three great kalpas, how long is one great kalpa? Answer: As the lower volume of the Inraku Sutra says, if there is a large stone, eight hundred li (Chinese miles) square, and a celestial robe of the Pure Abode (Suddhavasa) brushes it once every three years, until the stone is completely brushed away, this is called one Asamkhya kalpa. Question: If this is the case, then the Vibhasa says that Sakyamuni Bodhisattva (釋迦菩薩) surpassed nine kalpas, etc. What kalpas are these? Answer: The Yogacarabhumi-sastra says that if one truly cultivates the highest quality of diligent and vigorous effort, one may be able to transform many intermediate kalpas and minor three-disaster kalpas, or even transform multiple great kalpas and major three-disaster kalpas. It should be known that there is absolutely no one who can transform countless great kalpas. This is the same as the Vibhasa's statement about cultivating wondrous marks and transforming great kalpas. If this is the case, since the time is so long, how can one become a Buddha? Answer: In a dream, it feels like many years have passed, but waking up is only a moment. Therefore, although time is immeasurable, enlightenment is only in an instant. Always be diligent and assiduous, and do not be afraid. Therefore, it should be said that one must refine the mind three times. From this second part, explain the Gotra (性種性, lineage), which is divided into three parts. First, mark the position and distinguish the characteristics; second, formally distinguish the practice; and finally, summarize and explain the complete position. First, look at the first part, marking the position and distinguishing the characteristics. Sutra: Furthermore, Bodhisattvas of the Gotra (性種性) dwell in non-discrimination. Explanation: The meaning of Gotra (性種性) has been explained before. Dwelling in non-discrimination means that in this position, one cultivates ten excellent practices, staying away from the self's grasping of characteristics and discrimination. One also understands the three provisionalities (San-假) and has no discriminating view. From this second part, formally distinguish the practice, which is divided into three parts. First, explain the cultivation of the ten practices; second, explain what is to be counteracted; and third, explain the view that is cultivated. First, explain the cultivation of the ten practices, which is further divided into two parts. First, look at the first part, marking the ten wisdom contemplations. Sutra: Cultivate the ten wisdom contemplations. Explanation: The ten wisdom contemplations are...
十行也。慧即別境能觀之心。修行施等十勝行也。然十行者。謂施戒等修起名行。行法故圓滿說為十。總言十行。帶數得名。即行之行。自他異故。然別名者。若云施等當體彰名。云歡喜等約用為目。出體辨人如前住故。從此第二別明十行文分為十。且初第一明歡喜行。
經。舍財命故。
解行品者。施悅自他名歡喜行。無貪三業為自性也。舍財命者舍即施也。由能捨心行施事也。財謂財物資具法財。命謂身肉及無畏行皆能捨故。從此第二明饒益行。
經。持凈戒故。
解行名者。護持三聚能益自他名饒益行。受持凈戒三業為性。持凈戒者。守護律儀三業無失。從此第三無違逆行。
經。心謙下故。
解行名者。忍力能治自他恚恨名無違逆行。無嗔三業為自性也。心謙下者。種種毀辱逼切惱害。心唯謙下皆能忍也。從此第四無屈撓行。
經。利自他故。
解行名者。精勤修習心不退亂名無屈撓行。以勤三業為自性也。利自他者。遍策諸根修諸勝行皆不退屈能益自他。精進行也。從此第五離癡亂行。
經。生死無亂故。
解行名者。善修止品得勝等持名離散亂行。定為自性也。生死無亂者。如經說云。於世間中死此生彼入住出胎皆無癡亂。禪定行也。從
【現代漢語翻譯】 現代漢語譯本： 十行，指的是慧（Prajna，能觀之心）即別境能觀之心。修行包括佈施等十種殊勝的修行方式。這十行，指的是通過佈施、持戒等行為修習而產生的『行』。因為是行法，所以圓滿地稱為『十』。總稱為『十行』，是帶數字而得名，即『行』的『行』，因為自身和他人的不同。至於各個名稱，如果說是佈施等，那是就其本體來彰顯名稱；如果說是歡喜等，那是就其作用來命名。出體辨人的方式和前面的『住』相同。從這裡開始，第二部分分別闡明十行，分為十段。首先是第一段，闡明歡喜行。
經文：舍財命故。
解釋：行品中，佈施使自己和他人喜悅，稱為歡喜行。以沒有貪婪的三業為自性。『舍財命』中的『舍』就是佈施。因為能夠捨棄的心而行佈施之事。『財』指的是財物、資具、法財。『命』指的是身肉以及無畏的施捨，都能捨棄。從此開始，第二段闡明饒益行。
經文：持凈戒故。
解釋：行品中，守護三聚凈戒，能夠利益自己和他人，稱為饒益行。以受持清凈戒律的三業為自性。『持凈戒』指的是守護律儀，使三業沒有過失。從此開始，第三段闡明無違逆行。
經文：心謙下故。
解釋：行品中，忍辱的力量能夠調伏自己和他人的嗔恨，稱為無違逆行。以沒有嗔恚的三業為自性。『心謙下』指的是對於各種譭謗、侮辱、逼迫、惱害，心中唯有謙下，都能夠忍受。從此開始，第四段闡明無屈撓行。
經文：利自他故。
解釋：行品中，精勤修習，心不退轉散亂，稱為無屈撓行。以精勤的三業為自性。『利自他』指的是普遍策勵諸根，修習各種殊勝的修行，都不退屈，能夠利益自己和他人。這是精進行。從此開始，第五段闡明離癡亂行。
經文：生死無亂故。
解釋：行品中，善於修習止觀，獲得殊勝的等持，稱為離散亂行。以禪定為自性。『生死無亂』指的是，如經文所說，在世間中，死亡、出生、入住、出胎，都沒有癡亂。這是禪定行。
【English Translation】 English version: The Ten Practices refer to Prajna (慧, the mind capable of contemplation), which is the mind capable of contemplating distinct realms. Cultivation includes ten excellent practices such as giving. These Ten Practices refer to the 'practice' arising from cultivating through giving, upholding precepts, and other actions. Because it is the practice of Dharma, it is fully referred to as 'Ten'. Generally called 'Ten Practices', the name includes a number, that is, the 'practice' of 'practice', because of the difference between oneself and others. As for the individual names, if it is said to be giving and so on, then the name is manifested based on its essence; if it is said to be joy and so on, then it is named based on its function. The method of identifying the entity and distinguishing people is the same as the previous 'abiding'. From here, the second part separately elucidates the Ten Practices, divided into ten sections. First is the first section, elucidating the Joyful Practice (歡喜行).
Sutra: Because of giving away wealth and life.
Explanation: In the chapter on practice, giving brings joy to oneself and others, called the Joyful Practice. Its self-nature is the three karmas (三業) free from greed. 'Giving away wealth and life', 'giving' is giving. Because of the mind capable of giving, the act of giving is performed. 'Wealth' refers to material possessions, resources, and Dharma wealth. 'Life' refers to the body and flesh, and the giving of fearlessness, all of which can be given away. From here, the second section elucidates the Beneficial Practice (饒益行).
Sutra: Because of upholding pure precepts.
Explanation: In the chapter on practice, guarding the three clusters of precepts (三聚凈戒), which can benefit oneself and others, is called the Beneficial Practice. Its self-nature is the three karmas of receiving and upholding pure precepts. 'Upholding pure precepts' refers to guarding the Vinaya (律儀), so that the three karmas have no faults. From here, the third section elucidates the Non-Adverse Practice (無違逆行).
Sutra: Because of humility of mind.
Explanation: In the chapter on practice, the power of patience can subdue the anger and hatred of oneself and others, called the Non-Adverse Practice. Its self-nature is the three karmas free from anger. 'Humility of mind' refers to being able to endure all kinds of slander, insult, oppression, and annoyance with only humility in the heart. From here, the fourth section elucidates the Unwavering Practice (無屈撓行).
Sutra: Because of benefiting oneself and others.
Explanation: In the chapter on practice, diligently cultivating and not regressing or being distracted, is called the Unwavering Practice. Its self-nature is the three karmas of diligence. 'Benefiting oneself and others' refers to universally encouraging the faculties and cultivating various excellent practices without regressing, being able to benefit oneself and others. This is diligent practice. From here, the fifth section elucidates the Practice of Being Free from Delusion and Confusion (離癡亂行).
Sutra: Because there is no confusion in birth and death.
Explanation: In the chapter on practice, skillfully cultivating cessation and contemplation, obtaining excellent samadhi (等持), is called the Practice of Being Free from Distraction. Its self-nature is meditation. 'No confusion in birth and death' refers to, as the sutra says, in the world, death, birth, entering, and leaving the womb, there is no delusion or confusion. This is the practice of meditation.
此第六明善現行。
經。無相甚深故。
解行名者。觀法實相照理現前名善現行擇法為性也。無相甚深者。如經說云。唸唸觀察一切眾生無性為性。一切諸法無為為性。一切國土無相為性。即相觀性名為甚深。修慧行也。從此第七明無著行。
經。達有如幻故。
解行名者。善修勝行不滯空有名無著行。擇法為性也。達有如幻者。達諸有為如幻不實。如經說云。觀諸法如幻。諸佛如影。菩薩行如夢。佛說法如響。世間如化。由了此等不著空有。方便行也。從此第八明難得行。
經。不求果報故。
解行名者。常以大愿攝勝善根名難得行。以欲勝解信思念等為自性也。不求果報者。自修勝行不希當果。利樂有情不求彼報也。從此第九明善法行。
經。得無礙解故。
解行名者。深達根器善於法化名善法行。思擇為性也。得無礙解者。謂得四種。法．義．詞．辨。無礙解力思擇修習二利行也。從此第十明真實行。
經。唸唸示現佛神力故。
解行名者。言行相應所作誠諦名真實行。擇法為性也。唸唸示現佛神力者。如經說云。此菩薩摩訶薩成就第一誠諦之語。如說能行。如行能說。隨本誓願皆得究竟。唸唸遍游十方世界。唸唸普詣諸佛國土。唸唸悉見不可
【現代漢語翻譯】 現代漢語譯本：此為第六善現行。
經文：因無相而甚深。
解釋：觀法之實相，照見真理于眼前，名為善現行，以擇法為特性。無相甚深，如經文所說：『唸唸觀察一切眾生以無性為性，一切諸法以無為為性，一切國土以無相為性。』即于相中觀其性，名為甚深，此為修慧之行。從此第七，闡明無著行。
經文：通達諸有如幻象。
解釋：善修殊勝之行，不滯于空或有，名為無著行，以擇法為特性。通達諸有如幻象，即通達一切有為法如幻象般不真實。如經文所說：『觀諸法如幻，諸佛如影，菩薩行如夢，佛說法如響，世間如化。』由於明瞭這些，故不執著于空或有，此為方便之行。從此第八，闡明難得行。
經文：不求果報。
解釋：常以大愿攝持殊勝善根，名為難得行，以欲、殊勝解、信、思念等為自性。不求果報，即自身修習殊勝之行，不希求未來的果報，利益安樂有情眾生，不求他們的回報。從此第九，闡明善法行。
經文：得無礙解。
解釋：深刻通達眾生根器，善於用佛法教化眾生，名為善法行，以思擇為特性。得無礙解，指的是獲得四種無礙解：法無礙解、義無礙解、詞無礙解、辯無礙解。以無礙解之力進行思擇修習，是自利利他的行為。從此第十，闡明真實行。
經文：唸唸示現佛之神力。
解釋：言語與行為相應，所作所為誠實不虛，名為真實行，以擇法為特性。唸唸示現佛之神力，如經文所說：『此菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）成就第一誠實之語，如所說而能行，如所行而能說，隨其根本誓願皆得究竟成就，唸唸遍游十方世界，唸唸普遍到達諸佛國土，唸唸完全見到不可……』
【English Translation】 English version: This is the sixth Good Manifestation Practice.
Sutra: Because of non-appearance, it is profoundly deep.
Explanation: Observing the true nature of phenomena and illuminating the truth before one's eyes is called Good Manifestation Practice, with discernment as its characteristic. 'Non-appearance is profoundly deep' as the sutra says: 'In every thought, observe all sentient beings as having no inherent nature, all dharmas as having non-action as their nature, and all lands as having no appearance as their nature.' Observing the nature within appearances is called profoundly deep; this is the practice of cultivating wisdom. From here, the seventh explains the Non-Attachment Practice.
Sutra: Understanding existence as illusory.
Explanation: Skillfully cultivating superior practices without being attached to emptiness or existence is called Non-Attachment Practice, with discernment as its characteristic. 'Understanding existence as illusory' means understanding all conditioned phenomena as unreal like illusions. As the sutra says: 'Observe all dharmas as illusions, all Buddhas as shadows, the conduct of Bodhisattvas (Bodhisattva，enlightenment being) as dreams, the Buddha's teaching as echoes, and the world as transformations.' Because of understanding these, one is not attached to emptiness or existence; this is the practice of skillful means. From here, the eighth explains the Difficult-to-Obtain Practice.
Sutra: Not seeking rewards.
Explanation: Constantly embracing superior roots of goodness with great vows is called Difficult-to-Obtain Practice, with desire, superior understanding, faith, and mindfulness as its nature. 'Not seeking rewards' means cultivating superior practices without hoping for future rewards, benefiting and bringing joy to sentient beings without seeking their repayment. From here, the ninth explains the Good Dharma Practice.
Sutra: Obtaining unobstructed eloquence.
Explanation: Deeply understanding the capacities of beings and being skilled in teaching them the Dharma is called Good Dharma Practice, with contemplation as its characteristic. 'Obtaining unobstructed eloquence' refers to obtaining the four kinds of unobstructed eloquence: unobstructed eloquence in Dharma, meaning, language, and eloquence. Using the power of unobstructed eloquence to contemplate and cultivate is the practice of benefiting oneself and others. From here, the tenth explains the True Practice.
Sutra: In every thought, manifesting the Buddha's divine power.
Explanation: Words and actions corresponding to each other, and actions being sincere and truthful, is called True Practice, with discernment as its characteristic. 'In every thought, manifesting the Buddha's divine power' as the sutra says: 'This Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great bodhisattva) achieves the foremost truthful speech, able to act as he speaks, and able to speak as he acts, fulfilling all his original vows completely. In every thought, he travels throughout the ten directions, in every thought, he universally reaches the Buddha lands, in every thought, he completely sees the immeasurable...'
說諸佛及佛莊嚴清凈國土。示現如來自在神力。遍法界虛空界。現無量身普入世界。大師子吼得無所畏。能轉無礙清凈法輪。到佛法海實相源底。行二利行也。結為頌曰。歡喜饒無違無屈離癡亂善現無難得善法真實行。從此第二明所對治。于中分二。且初第一明治十倒。
經。對治四倒三不善根三世惑業十顛倒故。
解曰。前十慧觀是能治行。此下十倒是所治障。言對治者此是總標。言四倒者常樂我凈。前習種中第三修行住已辨對治。此中永滅。總聚明也。三不善根者貪嗔癡也。初歡喜行治彼貪也。第三無違逆行治彼嗔也。第六善現行治彼癡也。三世惑業者。過去因忍現在因果忍未來果忍。第七無著行治過現也。八難得行治當果也。約行別治。準此而悉。總聚明者如上卷。十顛倒者結所治也。從此第二明我法空。
經。我人知見唸唸虛偽。
解曰。我人知見者舉所治也。前習種性明漸伏除。此舉所治所依之蘊唸唸虛偽明其不實。顯所治我永所行故。從此第三明所修觀行。于中分二。且初第一明所修觀。
經。了達名假受假法假皆不可得無自他相住真實觀。
解曰。了達名等體皆虛偽無有真實不可得也。前依生起。以法受法而為次也。此明對治。從易至難故與前異。無自他相者。
【現代漢語翻譯】 現代漢語譯本： 講述諸佛以及佛的莊嚴清凈國土，示現如來的自在神通力量，遍佈法界虛空界，顯現無量化身普度世界。如大師子般吼叫，獲得無所畏懼的力量，能夠轉動無礙清凈的法輪，到達佛法之海的實相源頭，行持自利利他的行為。總結成頌說：歡喜、饒益、無違、無屈、遠離癡亂、善於顯現、沒有困難、獲得善法、真實修行。從此第二部分說明所要對治的內容，其中分為兩部分。首先第一部分說明對治十種顛倒。 經文：對治四種顛倒、三種不善根、三世的迷惑和業力、十種顛倒的緣故。 解釋：前面的十種慧觀是能對治的修行，這裡以下的十種顛倒是所要對治的障礙。說到『對治』，這是總體的標示。說到『四倒』，指的是常、樂、我、凈。前面在習種性中第三修行住已經辨明對治，這裡是永遠滅除。這是總體的概括說明。『三種不善根』指的是貪、嗔、癡。最初的歡喜行對治貪慾，第三種無違逆行對治嗔恚，第六種善現行對治愚癡。『三世惑業』指的是過去因的忍、現在因果的忍、未來果的忍。第七種無著行對治過去和現在，第八種難得行對治未來的果報。這是按照修行分別對治。總體的概括說明如上卷所述。『十顛倒』是總結所要對治的內容。從此第二部分說明我法皆空。 經文：我、人、知見，唸唸都是虛偽的。 解釋：『我、人、知見』是舉出所要對治的內容。前面在習種性中說明逐漸降伏和去除，這裡舉出所要對治的所依賴的五蘊，說明唸唸都是虛偽的，表明它的不真實，顯示所要對治的『我』永遠被去除，所修行的道路暢通無阻。從此第三部分說明所要修行的觀行，其中分為兩部分。首先第一部分說明所要修行的觀。 經文：了達名假（只是名稱的假立）、受假（感受的假立）、法假（諸法的假立）都是不可得的，沒有自相和他相，安住于真實觀。 解釋：了達名稱等的本體都是虛偽的，沒有真實可得的。前面是依據生起，以法接受法而作為次第。這裡說明對治，從容易到困難，所以與前面不同。『沒有自相和他相』指的是。
【English Translation】 English version: Speaking of all Buddhas and the pure and adorned Buddha lands, manifesting the Tathagata's (如來) (Thus Come One) unhindered spiritual powers, pervading the Dharma Realm (法界) (Dharma-dhatu) and the Space Realm (虛空界) (Akasa-dhatu), manifesting limitless bodies to universally enter all worlds. Like a great lion's roar, attaining fearlessness, able to turn the unobstructed and pure Dharma wheel (法輪) (Dharma-cakra), reaching the source and bottom of the ocean of the Buddha-dharma's true reality, practicing the two beneficial conducts (自利利他) (self-benefit and benefiting others). Concluding with a verse: Joy, abundance, non-opposition, non-yielding, freedom from delusion and confusion, skillful manifestation, no difficulties, attainment of good Dharma, true practice. From this second part, explaining what is to be counteracted, which is divided into two parts. First, the first part explains counteracting the ten inversions. Sutra: Counteracting the four inversions, the three unwholesome roots, the delusions and karma of the three periods of time, and the ten inversions. Explanation: The preceding ten wisdom contemplations are the practices that can counteract, while the following ten inversions are the obstacles to be counteracted. 'Counteracting' is a general indication. 'Four inversions' refers to permanence, bliss, self, and purity (常樂我凈). The third dwelling of practice in the preceding Habitual Nature has already clarified the counteracting, and here it is permanently extinguished. This is a general summary explanation. 'Three unwholesome roots' refers to greed, anger, and delusion (貪嗔癡). The initial Joyful Conduct counteracts greed, the third Non-Oppositional Conduct counteracts anger, and the sixth Skillful Manifestation Conduct counteracts delusion. 'Delusions and karma of the three periods of time' refers to the forbearance of past causes, the forbearance of present causes and effects, and the forbearance of future effects. The seventh Non-Attachment Conduct counteracts the past and present, and the eighth Difficult-to-Attain Conduct counteracts future retribution. This is counteracting separately according to practice. The general summary explanation is as described in the previous volume. 'Ten inversions' is a conclusion of what is to be counteracted. From this second part, explaining that self and Dharma are empty. Sutra: The knowledge and views of self and others are all false and illusory in every moment. Explanation: 'Knowledge and views of self and others' is an example of what is to be counteracted. The preceding Habitual Nature explained gradual subduing and removal, and here it cites the aggregates (蘊) (skandhas) upon which what is to be counteracted relies, explaining that every moment is false and illusory, indicating its unreality, revealing that the 'self' to be counteracted is permanently removed, and the path of practice is unobstructed. From this third part, explaining the contemplation practices to be cultivated, which is divided into two parts. First, the first part explains the contemplation to be cultivated. Sutra: Clearly understanding that name-illusion (名假) (name-prajnapti), reception-illusion (受假) (vedana-prajnapti), and Dharma-illusion (法假) (dharma-prajnapti) are all unattainable, without self-nature and other-nature, abiding in true contemplation. Explanation: Clearly understanding that the essence of names, etc., are all false and illusory, without any reality to be attained. The preceding was based on arising, with Dharma receiving Dharma as the sequence. This explains counteracting, from easy to difficult, so it is different from the preceding. 'Without self-nature and other-nature' refers to.
謂修十行及治十倒。不住自他分別之相。了三假空不起分別。此即順向無生之理真實觀也。天臺所謂十行之中有無生忍。此之類也。從此第二明所修行。
經。中品修習八萬四千波羅蜜多。
解曰。賢位中故文易可知從此第三結申滿位。
經。於二阿僧祇劫行諸勝行得堅忍位。
解曰。此位長時於前一上加一劫故。行諸勝行者結此十行。得堅忍位者得入后位。從此第三明道種性。文三如前。且初第一標位辨相。
經。複次道種性菩薩位堅忍中觀諸法性得無生滅。
解曰。道種性者如前已解。住堅忍中者。堅謂堅固不可壞義。如梵網經謂十回向為十金剛也。觀諸法性者有為法性也。得無生滅者。達有為空了無生滅。從此第二正辨修行。于中分二。初明十回向。次明對治。后辨生差別。然十回向謂已所修發勝思愿各有三義。言迴向者。照理不住曰回。大悲救物名向。向眾生也。又行不住有曰回。直趣菩提名向。向菩提也。又于相不住曰回。達事照如名向。向實際也。由此義故名為迴向。迴向圓滿故說為十。言十回向帶數得名。迴向兩字六釋不攝。共目一法。非合釋也。此十回向各具三義。向眾生者。善根依彼得增長故。又以大悲異二乘故。向菩提者。心依彼發順向彼故。希無上果速
【現代漢語翻譯】 現代漢語譯本： 所謂修習十行以及對治十倒，就是不執著于自己和他人的分別之相，了達三假（編者註：指眾生假、法假、世界假）皆空，不起分別之心。這便是順應無生之理的真實觀。天臺宗所說的十行之中有無生忍，就是此類。 從此第二部分說明所修行的內容。
經文：中品修習八萬四千波羅蜜多（paramita，意為到彼岸）。
解釋：因為處於賢位之中，所以經文容易理解。從此第三部分總結並闡述圓滿的果位。
經文：於二阿僧祇劫（asamkhya kalpa，意為無數大劫）行諸勝行，得堅忍位。
解釋：此位所需時間長久，在前一個阿僧祇劫的基礎上增加了一個阿僧祇劫。『行諸勝行』是總結這十行，『得堅忍位』是證入後面的果位。從此第三部分說明道種性，分為三個部分，如前所述。首先是第一部分，標明果位並辨別其相。
經文：複次，道種性菩薩（bodhisattva，意為覺有情）處於堅忍位中，觀諸法性，得無生滅。
解釋：道種性的含義如前已解釋過。『住堅忍中』，堅是堅固不可破壞的意思，如《梵網經》所說，十回向為十金剛。『觀諸法性』，是有為法的法性。『得無生滅』，是通達有為法空，了無生滅。 從此第二部分正式辨析修行，分為三個部分：首先說明十回向，其次說明對治，最後辨別生起差別。所謂的十回向，是指已經修習的，發起殊勝的思愿，各有三種含義。所謂『迴向』，照理不住叫做『回』，大悲救度眾生叫做『向』，是向眾生。又，行不住于有叫做『回』，直接趨向菩提叫做『向』，是向菩提。又，于相不住叫做『回』，通達事相照見真如叫做『向』，是向實際。因為這個緣故，所以叫做迴向。迴向圓滿，所以說為十。『十回向』是帶數字而得名。『迴向』兩個字，六種解釋都不能涵蓋，共同指代一個法，不是合釋。這十回向各自具有三種含義。向眾生，是因為善根依靠他們才能增長；又因為以大悲區別於二乘。向菩提，是因為心依靠它而生起，順向於它；希望迅速得到無上果位。
【English Translation】 English version: The so-called cultivation of the Ten Practices and the treatment of the Ten Inversions means not being attached to the aspects of self and other distinctions, understanding that the Three Illusions (note: referring to the illusion of sentient beings, the illusion of phenomena, and the illusion of the world) are empty, and not giving rise to discriminating thoughts. This is the true contemplation that accords with the principle of non-origination. The 'no-birth forbearance' within the Ten Practices mentioned by the Tiantai school is of this kind. From this second part, the content of what is practiced is explained.
Sutra: In the middle grade, cultivate the eighty-four thousand paramitas (paramita, meaning to the other shore).
Explanation: Because it is in the position of the Worthy, the sutra is easy to understand. From this third part, summarize and elaborate on the complete attainment.
Sutra: In two asamkhya kalpas (asamkhya kalpa, meaning countless great eons), practice all excellent practices and attain the position of firm endurance.
Explanation: This position requires a long time, adding one kalpa to the previous one. 'Practicing all excellent practices' is a summary of these Ten Practices, and 'attaining the position of firm endurance' is entering the subsequent position. From this third part, the nature of the seed of enlightenment is explained, divided into three parts, as mentioned before. First is the first part, marking the position and distinguishing its aspects.
Sutra: Furthermore, the Bodhisattva (bodhisattva, meaning sentient being of awakening) of the seed of enlightenment, residing in the position of firm endurance, contemplates the nature of all dharmas and attains non-origination and non-cessation.
Explanation: The meaning of the seed of enlightenment has been explained before. 'Residing in firm endurance', firmness means solid and indestructible, as the Brahma Net Sutra says, the Ten Dedications are the Ten Vajras. 'Contemplating the nature of all dharmas' is the nature of conditioned dharmas. 'Attaining non-origination and non-cessation' is understanding that conditioned dharmas are empty, and there is no origination or cessation. From this second part, the practice is formally analyzed, divided into three parts: first, the Ten Dedications are explained, second, the treatment is explained, and finally, the differences in arising are distinguished. The so-called Ten Dedications refer to the excellent thoughts and vows that have been cultivated, each with three meanings. The so-called 'dedication' (迴向, huíxiàng), turning away from attachment to principle is called 'turning' (回, huí), great compassion saving sentient beings is called 'dedication' (向, xiàng), which is dedication to sentient beings. Also, practice not dwelling in existence is called 'turning', directly heading towards Bodhi is called 'dedication', which is dedication to Bodhi. Also, not dwelling in aspects is called 'turning', understanding phenomena and illuminating Suchness is called 'dedication', which is dedication to reality. For this reason, it is called dedication. Dedication is complete, so it is said to be ten. 'Ten Dedications' is named with a number. The two characters 'dedication' cannot be covered by the six explanations, jointly referring to one dharma, not a compound explanation. These Ten Dedications each have three meanings. Dedication to sentient beings is because the roots of goodness rely on them to grow; and also because it distinguishes from the Two Vehicles with great compassion. Dedication to Bodhi is because the mind relies on it to arise, following it; hoping to quickly obtain the unsurpassed fruit.
圓滿故。向實際者。善根依彼必歸理故。智起照如希證圓故。由此迴向各異三也。然出體者。總即大愿。別即四法。定．慧．愿．悲。具五蘊故。別名辨相如次釋矣。明十回向文分為十。且初第一明救護一切眾生離眾生相迴向。
經。四無量心能破諸闇。
解此名者。拔濟為救。加衛為護。于所救護照解平等名離相也。又悲能救護。智慧離相。離相之行為迴向也。四無量心者能救護心也。能破諸闇者。拔濟有情破煩惱闇。從此第二明不壞迴向。
經。常見諸佛廣興供養。
解此名者。三寶及戒為不壞信。以彼善根成此迴向。常見諸佛者。就勝而明。法僧及戒理必俱故。廣興供養者。彰福資糧黃供養也。從此第三明等一切諸佛迴向。
經。常學諸佛住迴向心。
解此名者。學三世佛所作迴向。唸唸修學成此迴向。言常學者能受學心。言諸佛者所受學處。迴向心者受學之事。如花嚴說。諸佛世尊迴向之道略有三種。所修善根迴向法界無與等故。迴向菩提愿圓滿故。迴向眾生近三寶故。受行彼三即常學故。從此第四明至一切處迴向。
經。所修善根皆如實際。
解此名者。菩薩所修一切善根至一切處成此迴向。所修善根者。所修福慧自利利他無量行愿諸善根故。皆如實際
【現代漢語翻譯】 現代漢語譯本 圓滿的緣故。趨向實際者，善根依憑它必定歸於真理的緣故。智慧生起照亮，如希望證得圓滿的緣故。由此迴向各有三種不同。然而從體性上說，總體上就是大愿，分別來說就是四法：定（Samadhi）．慧（Prajna）．愿（Pranidhana）．悲（Karuna）。具足五蘊（Skandha）的緣故。分別說明其相狀，將依次解釋。闡明十回向文分為十個部分。首先，第一個部分闡明救護一切眾生脫離眾生相迴向。
經：四無量心能破諸闇。
解釋這個名稱：拔除救濟稱為『救』，加以護衛稱為『護』，對於所救護的對象，照見理解平等，名為『離相』。又，悲心能夠救護，智慧能夠離相，離相的行為就是迴向。四無量心（Caturapramana）能夠救護眾生。能夠破除諸闇，是說拔濟有情，破除煩惱的黑暗。從此第二部分闡明不壞迴向。
經：常見諸佛廣興供養。
解釋這個名稱：三寶（Triratna）及戒律是不壞的信心，憑藉這些善根成就這個迴向。『常見諸佛』，是從殊勝的角度來說明，法（Dharma）、僧（Sangha）及戒律的道理必定都具備。『廣興供養』，是彰顯福德資糧的供養。 從此第三部分闡明等一切諸佛迴向。
經：常學諸佛住迴向心。
解釋這個名稱：學習三世諸佛所作的迴向，唸唸修學成就這個迴向。『常學』是指能夠受持學習的心。『諸佛』是指所受持學習的對象。『迴向心』是指受持學習的事。如《華嚴經》所說，諸佛世尊迴向的道路略有三種：所修的善根迴向法界，沒有可以與之相等的緣故；迴向菩提（Bodhi），願望圓滿的緣故；迴向眾生，親近三寶的緣故。受持奉行這三種，就是常學。 從此第四部分闡明至一切處迴向。
經：所修善根皆如實際。
解釋這個名稱：菩薩所修的一切善根到達一切處，成就這個迴向。『所修善根』，是指所修的福慧，自利利他無量的行愿等各種善根。 『皆如實際』
【English Translation】 English version Because of perfection. Those who turn towards reality, their roots of goodness rely on it and will surely return to the truth. Wisdom arises and illuminates, like hoping to attain perfect realization. Therefore, the dedication differs in three ways. However, in terms of essence, it is generally the Great Vow (Mahapranidhana), and specifically the Four Dharmas: Samadhi (concentration), Prajna (wisdom), Pranidhana (vow), and Karuna (compassion). Because it possesses the five Skandhas (aggregates). Explaining their characteristics separately will be explained in order. Clarifying the Ten Dedications is divided into ten parts. First, the first part clarifies the dedication to rescuing all sentient beings from the perception of sentient beings.
Sutra: The Four Immeasurable Minds can break all darkness.
Explaining this name: To remove and aid is called 'rescue,' to add protection is called 'guard.' Regarding the object being rescued and guarded, seeing and understanding equality is called 'non-attachment.' Also, compassion can rescue and guard, wisdom can detach from appearances, and the act of detaching from appearances is dedication. The Four Immeasurable Minds (Caturapramana) can rescue and guard sentient beings. Being able to break all darkness means rescuing sentient beings and breaking the darkness of afflictions. From this second part, the indestructible dedication is clarified.
Sutra: Constantly seeing all Buddhas and extensively making offerings.
Explaining this name: The Three Jewels (Triratna) and precepts are indestructible faith, and with these roots of goodness, this dedication is accomplished. 'Constantly seeing all Buddhas' is explained from a superior perspective, the principles of Dharma, Sangha, and precepts must all be present. 'Extensively making offerings' is to highlight the offerings of merit and resources. From this third part, the dedication equal to all Buddhas is clarified.
Sutra: Constantly learning from all Buddhas and abiding in the mind of dedication.
Explaining this name: Learning the dedication made by the Buddhas of the three times, constantly cultivating and learning, this dedication is accomplished. 'Constantly learning' refers to the mind capable of receiving and learning. 'All Buddhas' refers to the object being received and learned. 'Mind of dedication' refers to the matter being received and learned. As the Avatamsaka Sutra says, the path of dedication of all Buddhas and World Honored Ones is roughly threefold: the roots of goodness cultivated are dedicated to the Dharma Realm, because there is nothing equal to it; dedicating to Bodhi (enlightenment), because the vow is fulfilled; dedicating to sentient beings, because they are close to the Three Jewels. Receiving and practicing these three is constant learning. From this fourth part, the dedication to reaching all places is clarified.
Sutra: All the roots of goodness cultivated are all like reality.
Explaining this name: All the roots of goodness cultivated by Bodhisattvas reach all places, accomplishing this dedication. 'The roots of goodness cultivated' refers to the blessings and wisdom cultivated, the immeasurable practices and vows of benefiting oneself and others, and all kinds of roots of goodness. 'All are like reality.'
者。舉喻釋成。實際平等無處不遍。所修諸行由不住相等實際故。從此第五明無盡功德藏迴向。
經。能於三昧廣作佛事。
解此名者。以所修習無盡諸行功德之法成此迴向。能於三昧者明依定也。廣作佛事者化利事也。如花嚴說。謂此菩薩懺除重障禮敬諸佛。勸請一切諸佛說法。隨喜諸佛及菩薩等一切善根。凡自所修德行知見迴向莊嚴一切佛國入不思議自在三昧。善巧方便作佛事故。從此第六明入一切平等善根迴向。
經。現種種身行四攝法。
解此名者。廣修檀施得三輪凈。住平等心成此迴向。現種種身者現諸隨類尊貴之身。行四攝法者。利他行故。如花嚴說。或為帝王為轉輪王。施外資財及身肉故。彼有一百二十門。廣示差別。從第二十五終第二十八明檀行矣。從此第七明等隨順一切眾生迴向。
經。住無分別化利眾生。
解此名者。廣大善根方便善巧。隨順眾產生此迴向。住無分別者。多住相似無分別故。化利眾生者利他勝行。從此第八明真實相迴向。◎
仁王護國般若波羅蜜多經疏卷下一
仁王護國般若波羅蜜多經疏卷下
◎經智慧明瞭甚深觀察。
解此名者。所修諸行福慧無量皆等真實成此迴向。智慧明瞭者。謂觀理事悟解明瞭。甚深觀
【現代漢語翻譯】 者。用比喻來解釋說明，實際的平等無處不在。所修的各種行為，因為不執著于相等等實際，所以迴向。從第五個迴向開始，闡明無盡功德藏迴向。
經：能在三昧（Samadhi，一種冥想狀態）中廣泛地進行佛事。
解：這個名稱的含義是，用所修習的無盡的各種行為功德之法成就這種迴向。『能在三昧者』，說明依靠禪定。『廣作佛事者』，是教化利益眾生的事業。如《華嚴經》所說，指這位菩薩懺悔消除深重的業障，禮敬諸佛，勸請一切諸佛說法，隨喜諸佛及菩薩等一切善根。凡是自己所修的德行和見解，都回向莊嚴一切佛國，進入不可思議的自在三昧。善於運用方便法門來做佛事。從第六個迴向開始，闡明進入一切平等善根迴向。
經：顯現種種身形，行四攝法（Four Embracing Dharmas，佈施、愛語、利行、同事）。
解：這個名稱的含義是，廣泛地修習佈施，得到三輪體空（giver, recipient and gift are empty）的清凈，安住于平等心，成就這種迴向。『現種種身者』，顯現各種隨順不同眾生的尊貴之身。『行四攝法者』，是爲了利益他人而行動。如《華嚴經》所說，或者化身為帝王，或者化身為轉輪王，佈施外在的資財以及自己的身肉。其中有一百二十種法門，廣泛地顯示差別。從第二十五到第二十八，闡明佈施行。從第七個迴向開始，闡明平等隨順一切眾生迴向。
經：安住于無分別的狀態，教化利益眾生。
解：這個名稱的含義是，以廣大的善根和方便善巧，隨順眾生，成就這種迴向。『住無分別者』，多數時候安住于相似的無分別狀態。『化利眾生者』，是利益他人的殊勝行為。從第八個迴向開始，闡明真實相迴向。
《仁王護國般若波羅蜜多經疏》卷下
◎經：智慧明瞭，甚深觀察。
解：這個名稱的含義是，所修的各種行為，福德和智慧無量無邊，都平等真實，成就這種迴向。『智慧明瞭者』，是指觀察事物的現象和本質，領悟理解，明瞭。
【English Translation】 This is explained through metaphors, with actual equality being omnipresent. All practices are dedicated because of non-attachment to appearances, etc., to reality. From this fifth dedication, the inexhaustible treasury of merit dedication is elucidated.
Sutra: Able to extensively perform Buddha-deeds in Samadhi (a meditative state).
Explanation: This name signifies that this dedication is accomplished by the practice of inexhaustible virtues and meritorious deeds. 'Able to in Samadhi' indicates reliance on concentration. 'Extensively perform Buddha-deeds' refers to the work of transforming and benefiting beings. As the Avatamsaka Sutra says, this Bodhisattva repents and eliminates heavy obstacles, pays homage to all Buddhas, encourages all Buddhas to preach the Dharma, rejoices in all the good roots of Buddhas and Bodhisattvas, etc. All the virtues and insights cultivated are dedicated to adorn all Buddha-lands, entering inconceivable and unconstrained Samadhi. Skillfully using expedient means to perform Buddha-deeds. From this sixth dedication, the dedication of entering all equal good roots is elucidated.
Sutra: Manifesting various bodies and practicing the Four Embracing Dharmas (generosity, kind speech, beneficial action, and cooperation).
Explanation: This name signifies that by extensively practicing generosity and achieving purity of the three wheels (giver, recipient and gift are empty), and abiding in an equal mind, this dedication is accomplished. 'Manifesting various bodies' refers to manifesting various noble bodies that accord with different beings. 'Practicing the Four Embracing Dharmas' is acting for the benefit of others. As the Avatamsaka Sutra says, sometimes transforming into emperors or wheel-turning kings, giving away external wealth and even one's own flesh. There are one hundred and twenty methods, extensively showing the differences. From the twenty-fifth to the twenty-eighth, the practice of generosity is elucidated. From this seventh dedication, the dedication of equally according with all sentient beings is elucidated.
Sutra: Abiding in non-discrimination, transforming and benefiting sentient beings.
Explanation: This name signifies that with vast good roots and skillful means, according with sentient beings, this dedication is accomplished. 'Abiding in non-discrimination' means mostly abiding in a similar state of non-discrimination. 'Transforming and benefiting sentient beings' is the supreme act of benefiting others. From this eighth dedication, the dedication of the true aspect is elucidated.
Commentary on the Prajnaparamita Sutra for Humane Kings Protecting the Nation, Scroll Two
◎ Sutra: Wisdom is clear and profound observation.
Explanation: This name signifies that all the practices cultivated, the immeasurable merits and wisdom, are all equally real, accomplishing this dedication. 'Wisdom is clear' refers to observing the phenomena and essence of things, comprehending and understanding clearly.
察者。所行合理名曰甚深。不住有無即善觀察。從此第九明無縛無著解脫迴向。
經。一切行愿普皆修習。
解此名者。不為相縛不著諸見所作自在成此迴向。一切行者施等諸行。一切愿者廣大愿故。此二相資起必俱故。普皆修習者。由無縛著解脫自在。無量行愿皆修習矣。從此第十明等法界無量回向。
經。能為法師調御有情。
解此名者。所修諸行離相廣大皆等法界成此迴向。能為法師者。得無礙解善化導故。調御有情者。演說當根令善調伏廣利樂故。如花嚴云。如離垢繒而系其頂。住法師位廣行法施。起大慈悲安立眾生。于菩提道常行饒益無有休息。以菩提心長養善根。為諸眾生作調御師。示諸眾生一切智道。此即顯示化利行矣。結為頌曰。救護不壞等一切。至一切處及無盡。隨順等隨並真實。無著無縛等法界。從此第二明所對治。于中分三。一明所對治。二辨生著別。三所修轉勝。且初第一明所對治。
經。善觀五蘊三界二諦無自他相得如實性。
解曰。善觀五蘊等者如前已釋。謂觀五蘊得解脫蘊。觀三界因果得空等忍。觀二諦假實得生無生忍。無自他相者。謂觀蘊等悉不住。無能所故。無自他故。即無分別。文復分三。且初第一明三界生。
經。雖常修勝義而
【現代漢語翻譯】 現代漢語譯本：觀察者。所行所為合乎道理，這被稱為『甚深』（指佛法深奧難測）。不執著于『有』和『無』，就是善於觀察。從這裡開始，第九個迴向說明沒有束縛、沒有執著，從而解脫，並將功德迴向。
經文：一切行愿普皆修習。
解釋這個名稱：不被表象束縛，不執著于各種見解，所作所為自在，成就這種迴向。『一切行』指的是佈施等各種修行。『一切愿』指的是廣大的願力。這二者互相資助，生起時必然同時具備。『普皆修習』指的是，由於沒有束縛和執著，解脫自在，所以無量的修行和願力都能修習。從這裡開始，第十個迴向說明等同法界，無量無邊的迴向。
經文：能為法師調御有情。
解釋這個名稱：所修的各種修行，遠離表象，廣大無邊，都等同於法界，成就這種迴向。『能為法師』指的是，得到無礙的辯才，善於教化引導眾生。『調御有情』指的是，根據眾生的根器演說佛法，使他們得到良好的調伏，廣泛地利益和安樂他們。正如《華嚴經》所說：『如同用潔凈的絲綢繫在頭頂，安住在法師的位置上，廣泛地施行佛法佈施，生起大慈大悲心，使眾生安住在菩提道上，常常行饒益眾生的事情，沒有休息。以菩提心來長養善根，為眾生做調御師，向眾生展示一切智之道。』這正是顯示了教化利益眾生的行為。總結成偈頌說：救護、不壞、等同一切，到達一切處以及無盡，隨順、等同、隨行並真實，沒有執著、沒有束縛，等同法界。從這裡開始，第二部分說明所要對治的煩惱。其中分為三部分：一是說明所要對治的煩惱，二是辨別產生執著的不同，三是所修行的功德更加殊勝。首先是第一部分，說明所要對治的煩惱。
經文：善觀五蘊三界二諦無自他相得如實性。
解釋：『善觀五蘊等』，如前面已經解釋過。意思是說，觀察五蘊，得到解脫蘊。觀察三界（欲界、色界、無色界）的因果，得到空等忍。觀察二諦（世俗諦、勝義諦）的假和實，得到生無生忍。『無自他相』指的是，觀察五蘊等，都不執著，沒有能觀和所觀，所以沒有自己和他人，也就沒有分別。經文又分為三部分。首先是第一部分，說明三界的產生。
經文：雖常修勝義而
【English Translation】 English version: Observer. What is done reasonably is called 'profound' (referring to the deep and unfathomable nature of the Dharma). Not dwelling on 'existence' and 'non-existence' is good observation. From here, the ninth dedication explains no bondage, no attachment, thus liberation, and dedicating merit.
Sutra: All practices and vows are universally cultivated.
Explaining this name: Not being bound by appearances, not being attached to various views, acting freely, accomplishing this dedication. 'All practices' refers to various practices such as giving. 'All vows' refers to vast vows. These two support each other, and their arising is necessarily simultaneous. 'Universally cultivated' means that because there is no bondage and attachment, liberation is attained, so countless practices and vows can be cultivated. From here, the tenth dedication explains equality with the Dharma realm, immeasurable dedication.
Sutra: Able to be a Dharma master, taming sentient beings.
Explaining this name: The various practices cultivated, being free from appearances, vast and boundless, are all equal to the Dharma realm, accomplishing this dedication. 'Able to be a Dharma master' refers to obtaining unobstructed eloquence, being good at teaching and guiding sentient beings. 'Taming sentient beings' refers to expounding the Dharma according to the capacities of sentient beings, enabling them to be well tamed, and extensively benefiting and bringing happiness to them. As the Avatamsaka Sutra says: 'Like tying a clean silk cloth on the head, dwelling in the position of a Dharma master, extensively practicing Dharma giving, generating great compassion, establishing sentient beings on the path to Bodhi, constantly benefiting sentient beings without rest. Using the Bodhi mind to nurture good roots, being a tamer for sentient beings, showing sentient beings the path of all-wisdom.' This is precisely showing the act of teaching and benefiting sentient beings. Summarizing in a verse: Saving, indestructible, equal to all, reaching all places and endlessness, conforming, equal, following and truthful, without attachment, without bondage, equal to the Dharma realm. From here, the second part explains the afflictions to be countered. It is divided into three parts: first, explaining the afflictions to be countered; second, distinguishing the differences in the arising of attachments; and third, the merits of the practices become more excellent. First is the first part, explaining the afflictions to be countered.
Sutra: Well observing the five skandhas (form, feeling, perception, mental formations, consciousness), the three realms (desire realm, form realm, formless realm), the two truths (conventional truth, ultimate truth), without self and other appearances, attaining suchness.
Explanation: 'Well observing the five skandhas, etc.,' as explained before. It means that observing the five skandhas, one attains the skandha of liberation. Observing the causes and effects of the three realms, one attains the forbearance of emptiness, etc. Observing the falsity and reality of the two truths, one attains the forbearance of non-arising. 'Without self and other appearances' refers to observing the skandhas, etc., without clinging, without the observer and the observed, so there is no self and other, and thus no discrimination. The text is further divided into three parts. First is the first part, explaining the arising of the three realms.
Sutra: Although constantly cultivating ultimate truth, yet
受生三界。
解曰。雖常修勝義等者釋疑難也。謂此已前所修勝行皆順勝義。當何所生。雖常修習皆順勝義。由感三界分段生死。習種未已未離相縛。故所修行生三界也。經言三界總相而明。多唯欲界。如次當悉。從此第二徴其所以。
經。何以故。
解曰。徴也。從此第三釋其所生。
經。業習果報未壞盡故於人天中順道生故。
解曰。言業習者此為因也。言果報者此為果也。未壞盡者。由未斷彼感生之因故。分段生未壞盡故。於人天中者。唯欲人天受勝生故。何非上二唯欲人天。有現觀故此近初地非彼二故。順道生故者。經生不忘性成就故。此中所明直往種性。若迴心者前變易中已分別故。從此第三明所修行。
經。上品修習八萬四千波羅蜜多。
解曰。三賢之上余文悉矣。從此第三結申滿位。于中分三。且初第一明所經劫。
經。三阿僧祇劫修二利行廣大饒益。
解曰。三阿僧祇者於前二上加一劫故。具修二利廣饒益故。從此第二明出離行。
經。得善調伏諸三摩地住勝觀察修出離行。
解曰。得善調伏者。於三賢位善調伏故。三摩地者此云等持。修諸勝定恒相應故。住勝觀察者。下中上品修勝慧故。為引初地出離行故。又解。修二利行
【現代漢語翻譯】 現代漢語譯本 受生三界。
解曰：『雖常修勝義等者』，這是爲了解釋疑問。意思是說，此前所修的殊勝行為都順應勝義，那麼應當往生何處呢？雖然經常修習都順應勝義，但由於感受三界（欲界、色界、無色界）分段生死，習氣種子尚未斷盡，沒有脫離對相的執著，所以所修行的結果是往生三界。經文總括地說明三界，但多數是指欲界。這些道理應當依次詳細瞭解。接下來第二部分，提出疑問，追問原因。
經：何以故？
解曰：這是提出疑問。接下來第三部分，解釋往生的原因。
經：業習果報未壞盡故，於人天中順道生故。
解曰：『業習』是指因，『果報』是指果。『未壞盡』是因為沒有斷除那些導致往生的因，所以分段生死沒有斷盡。『於人天中』，是因為只有欲界的人天才能感受殊勝的果報。為什麼不是上二界（色界和無色界）？因為只有欲界的人天有現觀，這裡接近初地（歡喜地），而色界和無色界沒有。『順道生故』，是因為具有經生不忘的本性。這裡所說的是直往種性，如果是迴心向大乘者，已經在前面的變易生死中分別說明過了。接下來第三部分，說明所修行的內容。
經：上品修習八萬四千波羅蜜多（到達彼岸的方法）。
解曰：三賢位（十住、十行、十回向）之上的內容，其餘經文已經詳細說明了。接下來第三部分，總結並闡述圓滿的果位。其中分為三部分。首先第一部分，說明所經歷的劫數。
經：三阿僧祇劫（極長的時間單位）修二利行（利益自己和利益他人），廣大饒益。
解曰：『三阿僧祇』是在前二阿僧祇的基礎上再加一劫。因為具足修習二利行，所以能廣大饒益。
經：得善調伏諸三摩地（禪定），住勝觀察修出離行。
解曰：『得善調伏』，是因為在三賢位已經得到了很好的調伏。『三摩地』，這裡的意思是等持，因為修習各種殊勝的禪定，並且恒常相應。『住勝觀察』，是因為下品、中品、上品都修習殊勝的智慧。爲了引導進入初地而修習出離行。又一種解釋是，修習二利行。
【English Translation】 English version Subject to birth in the Three Realms (Trailokya).
Explanation: 『Although constantly cultivating the supreme meaning, etc.』 This is to resolve doubts. It means that the virtuous practices cultivated before all accord with the supreme meaning. Where should one be born? Although constantly cultivating in accordance with the supreme meaning, due to experiencing the segmented life and death of the Three Realms (Desire Realm, Form Realm, Formless Realm), the seeds of habit are not exhausted, and one has not detached from the bondage of appearances. Therefore, the result of cultivation is birth in the Three Realms. The sutra generally explains the Three Realms, but mostly refers to the Desire Realm. These principles should be understood in detail in sequence. Next, the second part raises a question, inquiring about the reason.
Sutra: Why is this so?
Explanation: This is raising a question. Next, the third part explains the reason for rebirth.
Sutra: Because the karmic habits and their resultant retributions have not been completely exhausted, and because one is born in accordance with the path among humans and devas (gods).
Explanation: 『Karmic habits』 refer to the cause, and 『resultant retributions』 refer to the effect. 『Not completely exhausted』 is because the causes that lead to rebirth have not been severed, so segmented life and death have not been exhausted. 『Among humans and devas』 is because only humans and devas in the Desire Realm can experience superior results. Why not the upper two realms (Form Realm and Formless Realm)? Because only humans and devas in the Desire Realm have direct perception, which is close to the first ground (Joyful Ground), while the Form Realm and Formless Realm do not. 『Born in accordance with the path』 is because they possess the nature of not forgetting what they have learned. What is being discussed here is the direct path nature. If it is someone who turns their mind towards the Mahayana, it has already been explained in the previous transformation life and death. Next, the third part explains the content of the practice.
Sutra: Cultivating the eighty-four thousand Paramitas (perfections) with superior effort.
Explanation: The content above the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) has already been explained in detail in the other sutras. Next, the third part concludes and elaborates on the complete state. It is divided into three parts. First, the first part explains the eons experienced.
Sutra: Cultivating the two benefits (benefiting oneself and benefiting others) for three Asamkhya kalpas (extremely long units of time), with vast benefit.
Explanation: 『Three Asamkhya kalpas』 is adding one kalpa to the previous two Asamkhya kalpas. Because one fully cultivates the two benefits, one can greatly benefit.
Sutra: Attaining well-subdued Samadhis (meditative states), abiding in superior observation, and cultivating the practice of liberation.
Explanation: 『Attaining well-subdued』 is because one has already attained good subdual in the Three Sage positions. 『Samadhi』 here means equanimity, because one cultivates various superior samadhis and is constantly in accordance with them. 『Abiding in superior observation』 is because one cultivates superior wisdom in the inferior, middle, and superior grades. In order to guide entry into the first ground, one cultivates the practice of liberation. Another explanation is that one cultivates the two benefits.
廣大饒益者。此明結上資糧位中多住外門修菩薩行。得善調伏已下文者明加行位。上之兩句明所依定。得善調伏者。已得上品調伏心故。諸三摩地者。謂明得等所依定故。此四不一名諸定故。下之兩句明燸等位。依四尋思四如實智名勝觀察。此略明者。一者燸位。依明得定發下尋思觀無所取。謂此位中創觀所取名義自性差別四法皆自心變假施設有實不可得。初獲慧日。前行相故立明得名。即此所獲道火前相故亦名燸。二者頂位。依明增定發上尋思觀無所取。謂此位中重觀所取名等四法皆自心變假施設有實不可得。明相轉盛故名明增。尋思位極故複名頂。三者忍位。依印順定發下如實智。如實遍知名義自性差別四法于無所取。決定印持無能取。中亦順樂忍既無實境離能取識。寧有實識離所取境。印前順后立印順名。忍境識空故亦名忍。四世第一位。依無間定發上如實智即二取空。謂前上忍唯印能取空。今世第一法二空雙印。從此無間必入見道立無間名。異生法中此最勝故名世第一法。如是燸頂依能取識觀所取空下忍起時。印境空相。中忍轉位於能取識如境是空順樂忍可。上忍起位印能取空。世第一法雙印空相。皆帶相故未能證實。故厚嚴經為成此義。如經偈云。菩薩于定位。觀影唯是心。義想既滅除。審觀唯自想。如是
【現代漢語翻譯】 現代漢語譯本 廣大饒益者（Mahābhūta）。這裡說明在資糧位中，主要通過外門修習菩薩行。'得善調伏已下文者'說明加行位。前面的兩句說明所依賴的禪定。'得善調伏者'，是因為已經獲得了上品調伏心。'諸三摩地者'，指的是明得等所依賴的禪定。這四者不一，被稱為諸定。後面的兩句說明燸（ūṣmagata，暖位）、頂（mūrdhan，頂位）等位。依靠四尋思和四如實智，稱為勝觀察。這裡簡略說明： 一者，燸位。依靠明得定，發起下尋思觀，觀無所取。即在此位中，開始觀察所取之名、義、自性、差別四法，皆是自心變現的假施設，實不可得。初次獲得慧日，作為前行之相，因此立名為明得。也就是所獲得的道火的前相，因此也稱為燸。 二者，頂位。依靠明增定，發起上尋思觀，觀無所取。即在此位中，再次觀察所取之名等四法，皆是自心變現的假施設，實不可得。明相更加強盛，因此名為明增。尋思位達到極點，因此又名頂。 三者，忍位（kṣānti）。依靠印順定，發起下如實智，如實遍知名字、意義、自性、差別四法于無所取。決定印持無能取。中間也順應安樂，忍受既無實境，遠離能取識。哪裡會有實識離開所取境？印前順后，立印順名。忍受境識皆空，因此也名忍。 四者，世第一位（laukikāgradharma）。依靠無間定，發起上如實智，即二取空。前面的上忍只是印證能取空，現在世第一法，境和識二空同時印證。從此無間斷地必定進入見道，因此立無間名。在異生法中，這是最殊勝的，因此名為世第一法。 像這樣，燸、頂位依靠能取識，觀察所取空。下忍生起時，印證境空之相。中忍轉位時，對於能取識，如同境是空一樣，順應安樂，可以忍受。上忍生起時，印證能取空。世第一法同時印證境和識皆空。因為都帶有相，所以未能證實。因此，《厚嚴經》（Ghanavyūha Sūtra）爲了成就這個意義，如經偈所說： '菩薩于定位，觀影唯是心。義想既滅除，審觀唯自想。'就是這樣。
【English Translation】 English version The Great Benefactor (Mahābhūta). This explains that in the stage of accumulation of merit, one mainly cultivates the practice of Bodhisattva through external means. 'Having obtained good taming, the following text' explains the stage of application. The previous two sentences explain the samādhi (concentration) on which one relies. 'Having obtained good taming' means that one has already obtained the superior taming of the mind. 'The various samādhis' refer to the samādhi on which clarity and attainment, etc., rely. These four are not the same and are called the various samādhis. The following two sentences explain the stages of ūṣmagata (heat stage), mūrdhan (peak stage), etc. Relying on the four investigations and the four true knowledges, it is called superior observation. Here is a brief explanation: First, the ūṣmagata stage. Relying on the samādhi of clarity and attainment, one initiates the lower investigation and observation of non-apprehension. That is, in this stage, one begins to observe the four dharmas of name, meaning, self-nature, and difference of what is apprehended, all of which are false constructs manifested by one's own mind and are truly unattainable. For the first time, one obtains the sun of wisdom, as a preliminary sign, hence it is named clarity and attainment. It is also the preliminary sign of the fire of the path obtained, hence it is also called ūṣmagata. Second, the mūrdhan stage. Relying on the samādhi of increasing clarity, one initiates the upper investigation and observation of non-apprehension. That is, in this stage, one again observes the four dharmas of name, etc., of what is apprehended, all of which are false constructs manifested by one's own mind and are truly unattainable. The sign of clarity becomes stronger, hence it is named increasing clarity. The stage of investigation reaches its peak, hence it is also called mūrdhan. Third, the kṣānti (patience) stage. Relying on the samādhi of confirmation and accordance, one initiates the lower true knowledge, truly and universally knowing the four dharmas of name, meaning, self-nature, and difference in non-apprehension. One decisively confirms and holds that there is no apprehending subject. In the middle, one also accords with bliss, enduring that there is no real object and that the apprehending consciousness is separated. How can there be real consciousness separated from the apprehended object? Confirming the former and according with the latter, it is named confirmation and accordance. Enduring that both object and consciousness are empty, hence it is also called kṣānti. Fourth, the laukikāgradharma (the supreme mundane dharma) stage. Relying on the samādhi of non-interruption, one initiates the upper true knowledge, that is, the emptiness of both apprehender and apprehended. The previous upper patience only confirmed the emptiness of the apprehender, now the supreme mundane dharma simultaneously confirms the emptiness of both object and consciousness. From this, without interruption, one will surely enter the path of seeing, hence it is named non-interruption. Among the mundane dharmas, this is the most supreme, hence it is called the supreme mundane dharma. In this way, the ūṣmagata and mūrdhan stages rely on the apprehending consciousness to observe the emptiness of what is apprehended. When the lower patience arises, it confirms the aspect of the emptiness of the object. When the middle patience transitions, for the apprehending consciousness, just as the object is empty, it accords with bliss and can endure it. When the upper patience arises, it confirms the emptiness of the apprehender. The supreme mundane dharma simultaneously confirms that both object and consciousness are empty. Because they all carry aspects, they have not yet truly realized it. Therefore, the Ghanavyūha Sūtra (Thick Array Sutra), in order to accomplish this meaning, as the verse in the sutra says: 'The Bodhisattva in samādhi, observes the image as only the mind. When the thought of meaning is extinguished, one carefully observes only one's own thought.' That is how it is.
住內心。知所取非有。次能取亦無。后觸無所得。此位菩薩于安立諦觀苦等四。非安立諦總一真實別即二空俱學觀察。為引當來二種見故。菩薩起此燸等善根。雖方便時通諸靜慮。而依第四方得成滿。托最勝依入見道故。唯依欲界善趣身起。故顯揚論第十六云。極厭非惡趣。極欣非上二。唯欲界人天佛出世現觀。此上皆是住勝觀察。修順見道出離行故。若依瑜伽。三無數劫上來總是明初劫竟。古人立此四加行雲。初禪方便非欲界攝。初地方便非初劫攝。應為質云。初地方便非初劫者。初地方便非凡夫攝。若言未證真故非聖人者。應言未證真故非第二劫攝若觀斯文無勞立難。從此第三結后勝地。
經。能證平等聖人地故。
解曰。能證平等者。別無漏智親證真如。如即平等聖人地故。從此第四明歡喜地。于中分三。初標入地相。次住地修行。后結申滿地。初文復三。且初第一標入地相。
經。複次歡喜地菩薩摩訶薩超愚夫地生如來家住平等忍。
解曰。凡欲登地先瑞相者。如金光明第四云。佛告師子相無礙光焰菩薩言。善男子初地菩薩是相。先現三千大千世界無量無邊種種寶藏。無不盈滿。菩薩悉見。此與大寶積第一百一十五卷中十地文同。即先相矣。歡喜地者。謂初證得出世之心。昔所未得
【現代漢語翻譯】 現代漢語譯本：安住于內心。知道所取之法並非實有。其次，能取之心也同樣是空無。最終，觸及之處皆無所得。處於此位的菩薩，對於安立諦（Samvriti-satya，世俗諦）中的苦等四相進行觀察。並非對安立諦總體的單一真實或個別的差別即二空進行同時學習觀察。爲了引導未來兩種見解的產生，菩薩生起此燸（ushmagata，暖位）等善根。雖然在方便之時，可以通於各種靜慮（dhyana，禪定），但只有依靠第四禪才能得以圓滿成就。因為依託于最殊勝的所依而進入見道（darshana-marga，見道），所以唯有依靠欲界（kama-dhatu，欲界）善趣之身才能生起。因此，《顯揚聖教論》第十六卷說：『極度厭惡不會在惡趣（durgati，惡道）中，極度欣喜不會在上二界（色界和無色界）。只有欲界的人和天才能見到佛陀出世和現觀（abhisamaya，現觀）。以上都是安住于殊勝的觀察，修習順於見道的出離之行。』如果依據《瑜伽師地論》，三個無數劫以來，總是在說明初劫結束。古人設立這四加行（catvari prayoga-marga，四加行）說：『初禪的方便並非欲界所攝，初地的方便並非初劫所攝。』應該以此為質問：『初地的方便並非初劫所攝，那麼初地的方便就不是凡夫所攝。』如果說因為沒有證得真如（tathata，真如）所以不是聖人，那麼應該說因為沒有證得真如所以不是第二劫所攝。如果觀察此文，就不需要費力設立難題。從此第三，總結後面的殊勝之地。
經：能證得平等聖人地，所以（歡喜）。
解曰：能證得平等，是指憑藉別無漏智（anasrava-jnana，無漏智）親證真如。真如即是平等聖人地，所以（歡喜）。從此第四，闡明歡喜地（pramudita-bhumi，歡喜地）。其中分為三部分。首先標示入地之相，其次安住於此地進行修行，最後總結並闡述圓滿此地。首先，第一部分標示入地之相。
經：複次，歡喜地菩薩摩訶薩（bodhisattva-mahasattva，菩薩摩訶薩）超越愚夫地，生於如來家，安住于平等忍（ksanti，忍）。
解曰：凡是想要登地，都會先出現瑞相。如《金光明經》第四卷說：『佛告訴師子相無礙光焰菩薩說：善男子，初地菩薩的瑞相是，先顯現三千大千世界無量無邊的各種寶藏，沒有不滿盈的。菩薩全部都能看見。』這與《大寶積經》第一百一十五卷中的十地文相同。這就是先出現的瑞相。歡喜地，是指初次證得出世之心，是過去從未得到的。
【English Translation】 English version: Abiding in the mind. Knowing that what is grasped is not real. Secondly, the grasping mind is also empty. Ultimately, there is nothing to be attained in what is touched. The Bodhisattva in this position observes the four aspects of suffering, etc., in the Conventional Truth (Samvriti-satya). They do not simultaneously study and observe the single reality of the Conventional Truth as a whole or the individual differences, which is the simultaneous learning and observation of the two emptinesses. In order to guide the future generation of two kinds of views, the Bodhisattva generates these roots of goodness such as Ushmagata (warmth). Although it can be connected to various Dhyanas (meditations) at the time of skillful means, it can only be fulfilled by relying on the Fourth Dhyana. Because it relies on the most supreme basis to enter the Path of Seeing (Darshana-marga), it can only arise by relying on the body of the good realms of the Desire Realm (Kama-dhatu). Therefore, the 'Yogacarabhumi-sastra' Volume Sixteen says: 'Extreme aversion will not be in the evil realms (Durgati), extreme joy will not be in the upper two realms (Form Realm and Formless Realm). Only humans and gods in the Desire Realm can see the Buddha appear in the world and Abhisamaya (direct realization). The above are all abiding in supreme observation, cultivating the practice of liberation that accords with the Path of Seeing.' According to the 'Yogacarabhumi-sastra', the three countless kalpas have always been explaining the end of the first kalpa. The ancients established these Four Preparatory Practices (Catvari Prayoga-marga) saying: 'The skillful means of the First Dhyana are not included in the Desire Realm, the skillful means of the First Bhumi are not included in the First Kalpa.' It should be questioned: 'If the skillful means of the First Bhumi are not included in the First Kalpa, then the skillful means of the First Bhumi are not included in the ordinary person.' If it is said that because one has not realized Suchness (Tathata), one is not a sage, then it should be said that because one has not realized Suchness, one is not included in the Second Kalpa. If one observes this text, there is no need to laboriously establish difficulties. From this third, summarize the subsequent supreme grounds.
Sutra: Because one can realize the ground of equal sages, therefore (joy).
Explanation: Being able to realize equality means directly realizing Suchness through separate non-outflow wisdom (Anasrava-jnana). Suchness is the ground of equal sages, therefore (joy). From this fourth, explain the Joyful Ground (Pramudita-bhumi). It is divided into three parts. First, indicate the characteristics of entering the ground, second, abide in this ground to practice, and finally, summarize and elaborate on the completion of this ground. First, the first part indicates the characteristics of entering the ground.
Sutra: Furthermore, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) of the Joyful Ground transcends the ground of the foolish, is born into the family of the Tathagata, and abides in the Patience of Equality (Ksanti).
Explanation: Whenever one wants to ascend to a ground, auspicious signs will appear first. As the fourth volume of the 'Suvarnaprabhasa Sutra' says: 'The Buddha told the Bodhisattva of Lion Appearance Unobstructed Light Flame: Good man, the auspicious sign of the Bodhisattva of the First Ground is that first, countless and boundless treasures of various kinds in the three thousand great thousand worlds appear, and there is nothing that is not full. The Bodhisattva can see all of them.' This is the same as the text on the Ten Grounds in the 115th volume of the 'Maharatnakuta Sutra'. These are the auspicious signs that appear first. The Joyful Ground refers to the first time one realizes the mind of transcending the world, which was never obtained in the past.
而今始得生極喜故。所言地者。為無為德以為自性。如前解故。超愚夫地者。愚謂凡愚無明為地。無漏斷彼故云超也。生如來家者。無性攝論云。謂佛法界名如來家。於此證會故名為生。初生聖胎紹佛種故。如十地經云。過凡夫地入菩薩位。生在佛家種姓尊貴也。住平等忍者。真無高下故云平等。正智證曾為忍住矣。從此第二明所證如。
經。初無相智照勝義諦一相平等非相無相。
解曰。初無相智者。謂真見道無分別智證二空理。此最居初故名初智。雖相見道望修為初。此在彼先故名初也。照勝義諦者。證法性如二空所顯真勝義故。一相平等者。如智不二即一相平等。非相無相者。無能所相即非相無相。從此第三明所斷障。
經。斷諸無明滅三界貪未來無量生死永不生故。
解曰。斷諸無明者。謂二障中分別起者。無明不一故名為諸。雖舉無明執障皆斷。無明為本執障所依。但斷無明余皆隨斷故偏舉也。滅三界貪者此修斷也。謂貪煩惱與無明俱障施度。增入初地時謂貪粗重即永斷故。未來無量生死永不生故者。謂分別惑所造十惡及諸善業感彼惡趣。北俱盧洲長壽天等無量生死。入初地時永不生故。如金光明第四。斷二無明。一執著有相我法無明。謂二障中著有相者。二執為本言我法故。即
【現代漢語翻譯】 現代漢語譯本：現在才算真正獲得了極大的喜悅。所說的『地』（Bhumi），是以無為的功德作為它的自性。如同之前的解釋。『超越愚夫地』，愚指的是凡夫的愚昧，以無明作為根本。因為無漏智慧斷除了這些，所以稱為超越。『生如來家』，無性攝論中說，佛的法界稱為如來家。因為在此證悟，所以稱為生。最初生於聖胎，繼承佛的種子。如同《十地經》所說，超過凡夫地，進入菩薩的位次，生在佛家，種姓尊貴。『住平等忍』，真正的平等沒有高下之分，所以稱為平等。正智的證悟曾經是安住于忍辱之中。從此第二部分說明所證悟的『如』（Tathata）。 經文：最初的無相智照見勝義諦（Paramartha-satya），一相平等，非相無相。 解釋：最初的無相智，指的是真見道（Darshana-marga）的無分別智，證悟二空的真理。這個智慧最為根本，所以稱為初智。雖然相見道相對於修道（Bhavana-marga）來說是最初的，但這個智慧在相見道之前，所以也稱為初智。『照勝義諦』，證悟法性如（Dharmata-tathata），也就是二空所顯現的真實勝義。『一相平等』，如智不二，就是一相平等。『非相無相』，沒有能取和所取的相，就是非相無相。從此第三部分說明所斷除的障礙。 經文：斷除各種無明，滅除三界（Trailokya）的貪慾，未來無量的生死永遠不再產生。 解釋：『斷除各種無明』，指的是二障（Dve avarane）中分別產生的無明。無明不是單一的，所以稱為各種。雖然說的是斷除無明，但執著的障礙都會被斷除。無明是根本，執著的障礙所依賴的。只要斷除了無明，其他的都會隨之斷除，所以特別提出來。『滅除三界貪』，這是修道所斷除的。貪慾煩惱和無明一起障礙佈施度（Dana-paramita）。在進入初地（Prathama-bhumi）的時候，貪慾的粗重部分就被永遠斷除了。『未來無量生死永遠不再產生』，指的是分別的迷惑所造的十惡（ தசakusala）以及各種善業所感應的惡趣（Durgati），以及北俱盧洲（Uttarakuru）、長壽天等等無量的生死。進入初地的時候，這些就永遠不會再產生了。如同《金光明經》第四品所說，斷除兩種無明：一是執著有相的我法無明，指的是二障中執著有相的；二是執著為根本，說的是我法。
【English Translation】 English version: Now, for the first time, one truly attains supreme joy. The 'Bhumi' (ground), as spoken of, has unconditioned virtues as its self-nature, as explained previously. 'Transcending the ground of foolish beings' refers to the ignorance of ordinary beings, with ignorance (Avidya) as its basis. Because non-outflow wisdom severs these, it is called transcendence. 'Born into the family of the Tathagatas' is explained in the 無性攝論 (Wuxing She Lun): the Dharma-realm of the Buddhas is called the family of the Tathagatas. Because of realization within this, it is called birth. Initially born from the holy womb, inheriting the seed of the Buddha. As the 十地經 (Dashabhumika Sutra) says, surpassing the ground of ordinary beings and entering the position of a Bodhisattva, one is born into the family of the Buddhas, with a noble lineage. 'Dwelling in equal forbearance' means that true equality has no high or low, so it is called equality. The realization of correct wisdom was once dwelling in forbearance. From this second part, the 'Suchness' (Tathata) that is realized is explained. Sutra: The initial signless wisdom illuminates the ultimate truth (Paramartha-satya), with one aspect of equality, non-aspect and signless. Explanation: The initial signless wisdom refers to the non-discriminating wisdom of the true seeing path (Darshana-marga), realizing the truth of the two emptinesses. This wisdom is the most fundamental, so it is called initial wisdom. Although the seeing path is initial relative to the cultivation path (Bhavana-marga), this wisdom precedes the seeing path, so it is also called initial wisdom. 'Illuminates the ultimate truth' means realizing the Suchness of Dharma-nature (Dharmata-tathata), which is the true ultimate truth revealed by the two emptinesses. 'One aspect of equality' means that wisdom and Suchness are not two, which is one aspect of equality. 'Non-aspect and signless' means that there is no perceiver and perceived aspect, which is non-aspect and signless. From this third part, the obstacles that are severed are explained. Sutra: Severing all ignorance, extinguishing the greed of the three realms (Trailokya), the immeasurable future births and deaths will never arise again. Explanation: 'Severing all ignorance' refers to the ignorance that arises from discrimination within the two obscurations (Dve avarane). Ignorance is not singular, so it is called all kinds. Although it speaks of severing ignorance, the obstacles of attachment will all be severed. Ignorance is the root, upon which the obstacles of attachment depend. As long as ignorance is severed, the others will follow, so it is specifically mentioned. 'Extinguishing the greed of the three realms' is what is severed in the cultivation path. Greed and afflictions, together with ignorance, obstruct the perfection of giving (Dana-paramita). When entering the first ground (Prathama-bhumi), the gross aspects of greed are permanently severed. 'The immeasurable future births and deaths will never arise again' refers to the ten unwholesome actions ( தசakusala) created by discriminatory delusion, as well as the evil destinies (Durgati) and immeasurable births and deaths such as Uttarakuru, the heavens of long life, etc., that are induced by various wholesome actions. When entering the first ground, these will never arise again. As the fourth chapter of the 金光明經 (Suvarnaprabhasottama Sutra) says, two kinds of ignorance are severed: first, the ignorance of attachment to the aspect of self and Dharma, which refers to attachment to aspects within the two obscurations; second, attachment as the root, which speaks of self and Dharma.
同此中斷諸無明。二怖畏生死惡趣無明。謂感惡趣諸業果等。即同此中未來無量生死。然此三中前後見惑。貪為修惑。顯此三種皆永斷故。斷差別者。謂初無明自性斷故。次三界貪檀行離系緣縛斷故。無量生死因果皆無不生斷故。前二擇滅后非擇滅所證真如即無為故。從此第二住地修行。于中分三。初明修悲智。次明智一異。后明修智愿。初明悲智文分為三。一總標悲智。二明修勝行。三依地辨德。且初第一總標悲智。
經。大悲為首起諸大愿于方便智唸唸修習無量勝行。
解曰。大悲為首者利他本故。起諸大愿者行所依故。由行與愿牙相依持。此二俱修不偏起故。于方便智者達俗智也。如十地經云。大悲為首智慧增上方便善巧所攝諸智。準彼經者。顯依悲智。唸唸修習自利利他無量勝行皆善巧故。從此第二明修勝行。文復分二。且初第一遍修諸行。
經。非證非不證一切遍學故。
解曰。言非證者方便智故。非不證者影像故。若依本記。真中有俗故云非證。俗中有真故非不證。一切遍學者。住此地中一無數劫萬行莊嚴遍修學故。如成實論。廣學異論遍知意故。如善戒經。遍學五明諸論等故。又等嚴三十四。十地論第二三廣明行矣。從此第二向一切智。
經。非住非不住向一切智故。
【現代漢語翻譯】 現代漢語譯本 同樣，（菩薩）中斷了所有無明（avidyā）。二怖畏生死惡趣無明，指的是感受惡趣諸業果等。即與此（斷除無明）相同，未來無量生死（輪迴）也被中斷。然而，這三種（無明）中，前後的見惑是貪，貪是修惑。這顯示了這三種（無明）都被永遠斷除。斷除的差別在於：最初的無明自性被斷除，其次，三界（tridhātu）的貪著因檀行（dāna）的離系緣縛而被斷除，無量生死的因果都因無生而被斷除。前二者是擇滅（pratisaṃkhyā-nirodha），後者是非擇滅（apratisaṃkhyā-nirodha）所證的真如（tathātā）即是無為（asaṃskṛta）。從此第二住地（bhūmi）開始修行，其中分為三部分：首先闡明修悲智（karuṇā-jñāna），其次闡明智的一異，最後闡明修智愿。首先闡明悲智的文分為三部分：一、總標悲智；二、闡明修勝行；三、依地辨德。首先是第一部分，總標悲智。
經：大悲為首，起諸大愿，于方便智唸唸修習無量勝行。
解曰：大悲為首，因為這是利他的根本。起諸大愿，因為這是行動所依賴的基礎。由於行動與願望相互依存，因此這兩者都應同時修習，不應偏廢。于方便智，指的是通達世俗的智慧。如《十地經》（Daśabhūmika Sūtra）所說：『大悲為首，智慧增上，方便善巧所攝諸智。』參照該經，可知依悲智，唸唸修習自利利他的無量殊勝行為，都是善巧的。從此第二部分闡明修勝行，文又分為兩部分。首先是第一部分，普遍修習諸行。
經：非證非不證，一切遍學故。
解曰：說『非證』，是因為方便智的緣故。說『非不證』，是因為影像的緣故。如果依據本記，真中有俗，所以說『非證』；俗中有真，所以說『非不證』。一切遍學，指的是住在此地中，經歷無數劫，以萬行莊嚴，普遍修習和學習的緣故。如《成實論》（Tattvasiddhi Śāstra）所說：『廣泛學習不同的理論，是爲了普遍瞭解其意義。』如《善戒經》（Śīlaskandha Sūtra）所說：『普遍學習五明（pañcavidyāsthāna）等各種論典。』又如《等嚴三十四》、《十地論》（Daśabhūmika-śāstra）第二、三卷中，廣泛闡明了（菩薩的）行持。從此第二部分是趨向一切智（sarvajñāna）。
經：非住非不住，向一切智故。
【English Translation】 English version Similarly, (the Bodhisattva) interrupts all ignorance (avidyā). The two fearsome ignorances of birth-and-death and evil destinies refer to experiencing the karmic results of evil destinies, etc. That is, just as with this (interruption of ignorance), the immeasurable births-and-deaths (saṃsāra) of the future are also interrupted. However, among these three (ignorances), the afflictions of view in the beginning and end are greed, and greed is an affliction of cultivation. This shows that these three (ignorances) are all permanently severed. The difference in severance lies in: the self-nature of the initial ignorance is severed; secondly, the greed of the three realms (tridhātu) is severed due to the detachment-binding of generosity (dāna); the causes and effects of immeasurable births-and-deaths are all severed due to non-arising. The former two are the true suchness (tathātā) realized by selective cessation (pratisaṃkhyā-nirodha), and the latter is the unconditioned (asaṃskṛta) realized by non-selective cessation (apratisaṃkhyā-nirodha). From this second ground (bhūmi) onwards, cultivation begins, which is divided into three parts: first, clarifying the cultivation of compassion-wisdom (karuṇā-jñāna); second, clarifying the oneness and difference of wisdom; and third, clarifying the vows of cultivating wisdom. First, the text clarifying compassion-wisdom is divided into three parts: 1. General statement of compassion-wisdom; 2. Clarifying the cultivation of superior practices; 3. Differentiating virtues based on the ground. First is the first part, the general statement of compassion-wisdom.
Sūtra: Taking great compassion as the lead, generating great vows, constantly cultivating immeasurable superior practices with skillful wisdom.
Explanation: 'Taking great compassion as the lead' because it is the root of benefiting others. 'Generating great vows' because it is the foundation upon which actions rely. Since actions and vows are mutually dependent, both should be cultivated simultaneously, without neglecting either. 'With skillful wisdom' refers to understanding worldly wisdom. As the Daśabhūmika Sūtra says: 'Taking great compassion as the lead, wisdom increasing, all wisdom encompassed by skillful means.' Referring to that sūtra, it can be known that relying on compassion-wisdom, constantly cultivating immeasurable superior practices for benefiting oneself and others are all skillful. From this second part, clarifying the cultivation of superior practices, the text is further divided into two parts. First is the first part, universally cultivating all practices.
Sūtra: Neither proving nor not proving, therefore universally learning everything.
Explanation: Saying 'neither proving' is because of skillful wisdom. Saying 'not not proving' is because of the image. If based on the original record, there is the mundane within the true, so it is said 'neither proving'; there is the true within the mundane, so it is said 'not not proving'. 'Universally learning everything' refers to dwelling in this ground, experiencing countless kalpas, adorning with myriad practices, universally cultivating and learning. As the Tattvasiddhi Śāstra says: 'Extensively learning different theories is for universally understanding their meaning.' As the Śīlaskandha Sūtra says: 'Universally learning the five sciences (pañcavidyāsthāna) and various treatises, etc.' Also, as in 'Equal Adornment Thirty-Four', the Daśabhūmika-śāstra, volumes two and three, extensively clarify the practices (of the Bodhisattva). From this second part is moving towards all-wisdom (sarvajñāna).
Sūtra: Neither dwelling nor not dwelling, therefore moving towards all-wisdom.
解曰。言非住者。遍修諸行不住止之。非不住者。于所修行心無散亂常寂靜故。向一切智者。所修行愿悉皆趣入一切智故。從此第三依地辨德。于中分四。且初第一魔不能動。
經。行於生死魔不動故。
解曰。行於生死者利生處也。魔不能動者謂四魔也。煩惱．蘊．死及以天魔。如上序品已廣分別。如佛地論第一云。初地已上諸大菩薩在凈土中離粗四魔無五怖畏。從此第二離諸怖畏。
經。離我我所無怖畏故。
解曰。離我我所者。分別所起已永斷故。無怖畏有五。一不活畏。二惡名畏。三者死畏。四惡道畏。五大眾威德畏。辨五依者。十地論第二去。此五怖畏是初地障。第一二五依身口意。第三第四依身。身者愛憎異故。辨五因者略有二種。一者邪智妄取想見愛著故。二善根微少故。能對治者如十地經及花嚴云。此菩薩離我想故尚不愛身。何況資財。無不活畏。不於他所希求供養。唯專給施一切眾生。無惡名畏。遠離我見無有我想。無死畏故。自知死已決定不離諸佛菩薩。無惡道畏。我所志樂一切世間無與等者。何況有勝。無大眾威德畏故。此總云無怖畏矣從此第三常化眾生。
經。無自他相常化眾生故。
解曰。無自他相者。得無分別不住相故。常化眾生者。如
【現代漢語翻譯】 現代漢語譯本： 解釋：『言非住者』，是指普遍修習各種行為而不停滯于其中。『非不住者』，是指在所修行的過程中，心不散亂，常保寂靜。『向一切智者』，是指所修行的願望全部趨向于獲得一切智慧。從第三依地開始辨別功德，其中分為四個方面。首先是第一點，魔不能動搖。
經文：『行於生死魔不動故。』
解釋：『行於生死』，是指利益眾生之處。『魔不能動』，是指四種魔：煩惱魔、蘊魔、死魔以及天魔。如前面的序品已經詳細分別過。如《佛地論》第一卷所說：『初地以上的各大菩薩在凈土中，遠離粗重的四魔，沒有五種怖畏。』從這裡開始是第二點，遠離各種怖畏。
經文：『離我我所無怖畏故。』
解釋：『離我我所』，是指由分別心所產生的已經永遠斷除。『無怖畏』有五種：一是不活畏（害怕無法生存），二是惡名畏（害怕名聲不好），三是死畏（害怕死亡），四是惡道畏（害怕墮入惡道），五是大眾威德畏（害怕在大眾面前失去威嚴）。辨別五種所依，在《十地論》第二卷中有說明。這五種怖畏是初地的障礙。第一、二、五種怖畏依于身、口、意。第三、第四種怖畏依于身。身是因為愛憎不同而產生。辨別五種原因，大致有兩種：一是邪智妄取，產生錯誤的想見和愛著；二是善根微少。能夠對治這些怖畏的方法，如《十地經》及《華嚴經》所說：此菩薩因為遠離我執，尚且不愛惜自己的身體，更何況是資財，所以沒有不活畏。不向他人希求供養，只專注于給予一切眾生，所以沒有惡名畏。遠離我見，沒有我想，所以沒有死畏。自己知道死後決定不會離開諸佛菩薩，所以沒有惡道畏。自己所追求的志向，一切世間沒有可以與之相比的，更何況是勝過它的，所以沒有大眾威德畏。這裡總的來說就是沒有怖畏。從這裡開始是第三點，經常教化眾生。
經文：『無自他相常化眾生故。』
解釋：『無自他相』，是指證得無分別智，不執著于相。『常化眾生』，例如
【English Translation】 English version: Explanation: 『言非住者 (Yán fēi zhù zhě)』 means universally cultivating various practices without dwelling or stopping in them. 『非不住者 (Fēi bù zhù zhě)』 means that during the practices, the mind is not scattered but remains constantly tranquil. 『向一切智者 (Xiàng yīqiè zhì zhě)』 means that all aspirations cultivated are directed towards attaining all-knowing wisdom. From the third Bhumi (依地, Yī dì) onwards, virtues are distinguished, divided into four aspects. The first is that Mara (魔, Mó) cannot move or shake them.
Sutra: 『行於生死魔不動故 (Xíng yú shēngsǐ mó bù dòng gù).』
Explanation: 『行於生死 (Xíng yú shēngsǐ)』 refers to the place of benefiting sentient beings. 『魔不能動 (Mó bù néng dòng)』 refers to the four Maras: Klesha Mara (煩惱魔, Fánnǎo mó), Skandha Mara (蘊魔, Yùn mó), Death Mara (死魔, Sǐ mó), and Deva Mara (天魔, Tiān mó). As explained in detail in the introductory chapter above. As stated in the first volume of the Buddhabhumi Sutra: 『Great Bodhisattvas above the first Bhumi, residing in pure lands, are free from the coarse four Maras and have no five fears.』 From here begins the second point, being free from all fears.
Sutra: 『離我我所無怖畏故 (Lí wǒ wǒ suǒ wú bùwèi gù).』
Explanation: 『離我我所 (Lí wǒ wǒ suǒ)』 means that what arises from discrimination has been permanently severed. 『無怖畏 (Wú bùwèi)』 (no fear) has five aspects: first, fear of not surviving; second, fear of bad reputation; third, fear of death; fourth, fear of evil destinies; and fifth, fear of the power and virtue of the assembly. Discriminating the five supports is explained in the second volume of the Dashabhumika Sutra. These five fears are obstacles of the first Bhumi. The first, second, and fifth fears rely on body, speech, and mind. The third and fourth fears rely on the body. The body arises because of different loves and hates. Discriminating the five causes, there are roughly two types: first, due to wrong wisdom, falsely grasping at thoughts, views, love, and attachment; second, due to meager roots of goodness. The methods to counteract these fears are as described in the Dashabhumika Sutra and the Avatamsaka Sutra: This Bodhisattva, because they are free from self-attachment, does not even cherish their own body, let alone wealth, so they have no fear of not surviving. They do not seek offerings from others, but only dedicate themselves to giving to all sentient beings, so they have no fear of bad reputation. Being free from self-view and having no thought of self, they have no fear of death. Knowing that after death they will definitely not be separated from all Buddhas and Bodhisattvas, they have no fear of evil destinies. Their aspirations are unmatched by anything in all the worlds, let alone surpassed, so they have no fear of the power and virtue of the assembly. Here, it is generally stated that there is no fear. From here begins the third point, constantly transforming sentient beings.
Sutra: 『無自他相常化眾生故 (Wú zì tā xiāng cháng huà zhòngshēng gù).』
Explanation: 『無自他相 (Wú zì tā xiāng)』 means attaining non-discriminating wisdom and not being attached to appearances. 『常化眾生 (Cháng huà zhòngshēng)』 (constantly transforming sentient beings), for example,
十地經云。又發大愿三界所繫入於六趣。一切生處名色所攝如是等類。我皆教化令入佛法。悉令永斷一切世間趣。令安住一切智道。盡未來際無休息故即常化矣。從此第四生諸凈土。
經。自在願力生諸凈土故。
解曰。自在願力者。愿由行力得自在故。生諸凈土者。所謂諸佛受用土故。然此菩薩自受用土與諸佛土處無有異。體別如前。此受用土體狀如何。依何乘路即得生故。如佛地經論第一云。諸佛凈土周圓無際其量難測。超過三界所行之處。勝出世間善根所起最極自在凈識為相。如來所睹。諸大菩薩眾所云集。大念慧行以為游路。大止妙觀以為所乘。大空無相無愿解脫為所入門。此經上云修三脫門。今此又云自在願力。顯愿由行得自在故。依彼乘路而得生故。何以知彼此地生耶。彼論解云。他受用土地上菩薩乃得生故。從此第二明智一異於中分三且初第一明根本智。
經。善男子此初覺智非如非智非有非無無有二相。
解曰。此初覺智者入地智也。覺謂覺照即證真智。非如非智者境智俱空故。非有非無者有無俱寂故。無有二相者能所兩亡故。即六七識觀察平等。此二智品最初起故。從此第二明方便智。
經。方便妙用非倒非住非動非靜。
解曰。方便妙用者達俗智也。體具
【現代漢語翻譯】 現代漢語譯本： 《十地經》說：『又發廣大誓願，對於被三界所束縛、墮入六道輪迴的一切眾生，以及一切由名色所包含的生命形式，我都將教化他們，使他們進入佛法，永遠斷絕一切世間的輪迴，讓他們安住在一切智道中。』因為盡未來際都沒有休息，所以就是常時的教化了。從第四地開始，菩薩就能往生到各種清凈佛土。
經文說：『以自在的願力往生到各種清凈佛土。』
解釋：『自在願力』，是指願力由於修行而獲得自在。『往生到各種清凈佛土』，是指往生到諸佛所受用的凈土。然而，這位菩薩的自受用土與諸佛的凈土在處所上並沒有差異，只是本體有所區別，如前所述。這種受用土的本體狀態如何？依靠哪種乘路才能往生呢？如《佛地經論》第一卷所說：『諸佛的凈土周遍圓滿，沒有邊際，其量難以測度，超過了三界所能到達的地方，勝過了世間善根所產生的境界，以最極自在的清凈識為相。』這是如來所見，諸大菩薩眾所云集的地方，以大念、慧行作為遊歷的道路，以大止、妙觀作為所乘坐的工具，以大空、無相、無愿的解脫作為進入的門徑。這部經文前面說要修習三解脫門，現在又說自在願力，顯示願力由於修行而獲得自在，依靠那些乘路才能往生。憑什麼知道是往生到彼地呢？《佛地經論》解釋說：『他受用土是地上菩薩才能往生的。』從第四地開始，就闡明了智慧的異同，其中分為三部分，首先是第一部分，闡明根本智。
經文說：『善男子，這最初的覺悟之智，非如非智，非有非無，沒有二相。』
解釋：『這最初的覺悟之智』，是指入地之智。覺，是指覺照，也就是證得真智。『非如非智』，是指所觀的境界和能觀的智慧都空寂。『非有非無』，是指有和無都寂滅。『沒有二相』，是指能觀和所觀都消失了。也就是第六識和第七識觀察平等。這兩種智慧的品類最初生起。
從第四地開始，闡明方便智。
經文說：『方便妙用，非倒非住，非動非靜。』
解釋：『方便妙用』，是指通達世俗的智慧。本體具足
【English Translation】 English version: The Dasabhumika Sutra (Ten Stages Sutra) says: 'Furthermore, I make great vows that all beings bound by the Three Realms, entering the Six Realms (gati), all forms of life encompassed by name and form (nama-rupa), I will teach and transform them, enabling them to enter the Buddha Dharma, completely and eternally severing all worldly destinies (gati), enabling them to abide in the path of all-knowing wisdom (sarvajna-marga). Because there is no rest until the end of future time, this is constant transformation.' From the fourth stage onwards, one is born in various pure lands.
The Sutra says: 'Born in various pure lands through the power of unconstrained vows.'
Explanation: 'The power of unconstrained vows' refers to vows that become unconstrained through the power of practice. 'Born in various pure lands' refers to being born in the pure lands enjoyed by all Buddhas. However, the self-enjoyment land of this Bodhisattva is no different in location from the pure lands of the Buddhas, only differing in essence, as mentioned before. What is the nature of this enjoyment land? By relying on which vehicle (yana) can one be born there? As the first chapter of the Buddhabhumi Sutra Shastra (Commentary on the Buddha-Land Sutra) says: 'The pure lands of the Buddhas are perfectly round and boundless, their measure is difficult to fathom, surpassing the places reached by the Three Realms, excelling the realms produced by worldly roots of goodness, with the most unconstrained pure consciousness as their characteristic.' This is what the Tathagata sees, where great Bodhisattvas gather, using great mindfulness and wise conduct as the path to travel, using great cessation and wondrous contemplation as the vehicle to ride, using great emptiness, signlessness, and wishlessness liberation (vimoksha) as the gate to enter. This Sutra mentioned earlier the cultivation of the three gates of liberation (vimoksha-mukha), and now it speaks of the power of unconstrained vows, showing that vows become unconstrained through practice, and one can be born by relying on those vehicles. How do we know that one is born in that land? The Buddhabhumi Sutra Shastra explains: 'Only Bodhisattvas on the ground (bhumi) can be born in the other-enjoyment land.' From the fourth stage onwards, the differences and similarities of wisdom are explained, divided into three parts, starting with the first part, explaining fundamental wisdom.
The Sutra says: 'Good son, this initial wisdom of awakening is neither suchness nor wisdom, neither existent nor non-existent, without duality.'
Explanation: 'This initial wisdom of awakening' refers to the wisdom of entering the stage (bhumi). Awakening (bodhi) means illumination, which is realizing true wisdom. 'Neither suchness nor wisdom' means that both the object of observation and the wisdom of observation are empty. 'Neither existent nor non-existent' means that both existence and non-existence are extinguished. 'Without duality' means that both the observer and the observed disappear. This is the initial arising of the qualities of the sixth and seventh consciousnesses observing equality.
From the fourth stage onwards, expedient wisdom is explained.
The Sutra says: 'The wondrous function of expedient means is neither inverted nor abiding, neither moving nor still.'
Explanation: 'The wondrous function of expedient means' refers to wisdom that understands conventional truths. The essence possesses
四德故云妙用。非倒者雖帶相緣不顛倒故。非住者萬行皆修非住一故。非動者緣前如智不散動故。非靜者乘大智悲修無住故。又初異外道。次異凡天。動靜二種異於二乘。彼無此智不同此故。從此第三二智一異。
經。二利自在如水與波非一非異智起諸波羅蜜多亦非一異。
解曰。二利自在者。真智自利方便利地。於此二利作用自在。如水與波者舉喻釋成。水喻本智波喻后智。此二作用如波水故。非一非異者由動靜異故非一也。離水無波故非異也。即是二智非一異義。智起諸波羅蜜多亦非一異者。依智起行行與智俱。亦如水波非一異故。從此第三明修智愿。于中分二。且初第一明所修行。
經。於四阿僧祇劫滿足修習萬萬行愿。
解曰。四阿僧祇者。於前三上加一劫故。修習等者。此中修行與賢異者。準瑜伽云。初無數劫名波羅蜜多。於一行中修一行故。第二無數劫名近波羅蜜多。於一行中修一切行故。第三無數劫名大波羅蜜多。一切行中修一切行故。深密第四唯識第九亦同說故。今此修習即第二劫。故與賢位有其異矣。從此第二明智願力。
經。此地菩薩無三界業習更不造新由隨智力以愿生故。
解曰。無三界業習者業者行也。習謂習氣通種現也。見所斷者皆已無故。更不造
【現代漢語翻譯】 現代漢語譯本：四德之所以被稱為妙用，是因為『非倒』雖然帶有相的因緣，但不會顛倒；『非住』是因為萬行都在修習，而不是停留在一種狀態；『非動』是因為緣於前境時，如如智不會散動；『非靜』是因為乘著大智大悲修習無住。此外，初地菩薩不同於外道，二地菩薩不同於凡夫和天人，『動』和『靜』這兩種狀態不同於聲聞和緣覺二乘，因為他們沒有這種智慧，所以不同於菩薩。從第三地開始，兩種智慧既一又異。
經文：二利自在，如水與波，非一非異；智起諸波羅蜜多，亦非一異。
解釋：『二利自在』是指真智自利和方便利他，在這兩種利益的運用上自在無礙。『如水與波』是舉例說明，水比喻根本智，波比喻后得智。這兩種作用就像波浪和水一樣。『非一非異』是因為動和靜不同，所以不是一體；離開水就沒有波浪，所以不是異體。這就是兩種智慧非一非異的含義。『智起諸波羅蜜多，亦非一異』是指依靠智慧生起行動，行動與智慧同時存在，也像水和波浪一樣，非一非異。從第三地開始，闡明修習智慧和願力，其中分為兩部分。首先是第一部分，闡明所修行的內容。
經文：於四阿僧祇劫（Asamkhya kalpa，無數劫）滿足修習萬萬行愿。
解釋：『四阿僧祇』是在前三個阿僧祇劫的基礎上再加一個劫。『修習等』是指這裡的修行與賢位的不同之處。根據《瑜伽師地論》所說，第一個無數劫稱為波羅蜜多（Paramita，到彼岸），因為在一種行為中只修習一種行為；第二個無數劫稱為近波羅蜜多，因為在一種行為中修習一切行為；第三個無數劫稱為**羅蜜多，因為在一切行為中修習一切行為。《深密解脫經》第四品和《唯識三十頌》第九頌也同樣這樣說。現在這裡的修習是第二個劫，所以與賢位有所不同。從第三地開始，闡明智慧和願力。
經文：此地菩薩無三界（Trailokya，欲界、色界、無色界）業習，更不造新，由隨智力以愿生故。
解釋：『無三界業習』，『業』是指行為，『習』是指習氣，包括種子和現行。見所斷的煩惱都已經斷除，所以不再造作新的業。
【English Translation】 English version: The reason why the Four Virtues are called 'Wonderful Function' is that 'Non-Inverted' although carrying the conditions of form, is not inverted; 'Non-Abiding' is because all practices are cultivated, not abiding in one state; 'Non-Moving' is because when conditioned by the previous realm, the Tathata-wisdom does not scatter; 'Non-Still' is because one rides on great wisdom and compassion to cultivate non-abiding. Furthermore, the first Bhumi (stage of Bodhisattva) is different from the heretics, the second Bhumi is different from ordinary beings and Devas (gods), and the two states of 'moving' and 'still' are different from the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), because they do not have this wisdom, so they are different from Bodhisattvas. From the third Bhumi onwards, the two wisdoms are both one and different.
Sutra: 'The two benefits are freely attained, like water and waves, neither one nor different; when wisdom arises, all Paramitas (perfections) also arise, neither one nor different.'
Explanation: 'The two benefits are freely attained' refers to the true wisdom benefiting oneself and the skillful means benefiting others, and one is free and unhindered in the application of these two benefits. 'Like water and waves' is an analogy, with water symbolizing fundamental wisdom and waves symbolizing subsequent wisdom. These two functions are like waves and water. 'Neither one nor different' is because moving and stillness are different, so they are not one; without water, there would be no waves, so they are not different. This is the meaning of the two wisdoms being neither one nor different. 'When wisdom arises, all Paramitas also arise, neither one nor different' means that relying on wisdom, actions arise, and actions and wisdom exist simultaneously, also like water and waves, neither one nor different. From the third Bhumi onwards, the cultivation of wisdom and vows is explained, which is divided into two parts. First is the first part, explaining what is cultivated.
Sutra: 'In four Asamkhya kalpas (innumerable eons), one fulfills the cultivation of myriad vows and practices.'
Explanation: 'Four Asamkhya kalpas' is adding one kalpa to the previous three Asamkhya kalpas. 'Cultivation etc.' refers to the difference between the cultivation here and that of the Bhumis of the Holy Ones. According to the Yogacarabhumi-sastra, the first innumerable kalpa is called Paramita, because one cultivates one practice in one action; the second innumerable kalpa is called Near-Paramita, because one cultivates all practices in one action; the third innumerable kalpa is called **Paramita, because one cultivates all practices in all actions. The fourth chapter of the Samdhinirmocana Sutra and the ninth verse of the Vijnaptimatrata-siddhi also say the same. Now the cultivation here is the second kalpa, so it is different from the Bhumis of the Holy Ones. From the third Bhumi onwards, wisdom and vows are explained.
Sutra: 'Bodhisattvas of this Bhumi have no karmic habits of the three realms (Trailokya, the desire realm, the form realm, and the formless realm), and do not create new ones, because they are born according to their vows following the power of wisdom.'
Explanation: 'No karmic habits of the three realms', 'karma' refers to actions, and 'habits' refers to habitual tendencies, including seeds and manifestations. The afflictions that are severed by seeing have already been severed, so no new karma is created.
新者。迷理無明轉新發業。既已斷故更不造新。從此已后乃至十地所修行愿皆不招生。由初入地無明斷故。若爾後地無明與前何別。地上菩薩現貪嗔等。豈非業耶。答后自無明唯俱生惑。雖有不起。非發業故。又諸菩薩所化有情種種性欲化緣不一。由大悲力故現貪嗔。如花嚴六十八婆須蜜女六十六無厭足王。一一皆得無量三昧。豈如所見同不善故。若爾地上勝報彼應無因。此亦不然。謂由地前資糧等位無明發行以為因故。由隨智力以愿生故者。西方諸師自有兩解。有說。漸悟及智增者。續生煩惱發潤永斷。於三界內無分段生。十王果報由隨智力無漏定愿受變易生。不爾十王彼應無故。若界外生非凡境者。諸佛菩薩應非見故。有說。彼有論師名調伏光。依解深密作如是說。一類頓悟悲增上者。地前熏習感勝身因留事惑種。隨智願力潤彼生故。八地已上唯變化生。隨定散地皆得見矣。故七地前十王果等皆實生故。從此第三結申滿地。
經。唸唸常行檀波羅蜜多佈施愛語利行同事廣大清凈善能安住饒益眾生。
解曰。唸唸常行者。十度之中檀度偏增。財法無畏圓滿修故。余非不修隨力分故。佈施等者。廣大修習皆清凈故。如十地論與此少別。彼第三云。以二攝法攝取眾生。所謂佈施愛語二也。后之二攝但信解力
【現代漢語翻譯】 現代漢語譯本 新者：迷惑真理的無明（avidyā，對事物真相的迷惑）轉化為新生的業力。既然已經斷除，就不會再造新的業。從此以後，乃至十地（bhūmi，菩薩修行過程中的十個階段）所修行的願力都不會招致新的果報。因為初地（prathamā bhūmi，歡喜地）時無明已經斷除。如果這樣，后地（uttarabhūmi，指更高的菩薩階段）的無明與之前的有什麼區別？地上菩薩（bhūmisattva，已證得菩薩果位的聖者）顯現貪嗔等，難道不是業嗎？回答是，后地的無明只是俱生惑（sahaja-kleśa，與生俱來的煩惱），雖然存在但不起作用，因為它不會引發新的業。而且，諸位菩薩所教化的有情（sattva，眾生）的各種教化因緣各不相同。由於大悲（mahākaruṇā，偉大的慈悲）的力量，菩薩會示現貪嗔。例如《華嚴經》（Avataṃsaka Sūtra）中的第六十八婆須蜜女（Vasumitrī），第六十六無厭足王（Anantatṛpta），他們每一位都證得了無量的三昧（samādhi，禪定）。難道能因為我們所見到的就認為他們和不善之人一樣嗎？如果這樣，地上菩薩殊勝的果報應該沒有原因。並非如此，這是因為在證得菩薩果位之前，通過資糧位（sambhāra-avasthā，積累功德的階段）等階段，無明引發了這些業作為原因。『由於隨智力以愿生故』，西方諸位論師對此有兩種解釋。有人說，漸悟（kṣaṇika-bodhi，逐漸覺悟）以及智慧增長的人，持續產生的煩惱被徹底斷除，於是在三界（trayo dhātavaḥ，欲界、色界、無色界）之內不再有分段生死（saṃsāra，輪迴）。十王（閻羅王等十位掌管地獄的冥王）的果報是由於隨順智慧的力量，以無漏定（anāsrava-samādhi，沒有煩惱的禪定）的願力而接受的變易生死（vipariṇāma-maraṇa，一種微妙的生死形式）。否則，十王就不應該存在。如果界外之生不是凡夫所能見到的境界，那麼諸佛菩薩就不應該能見到他們。有人說，有一位論師名叫調伏光，依據《解深密經》（Saṃdhinirmocana Sūtra）這樣說，一類頓悟（ekakṣaṇa-bodhi，瞬間覺悟）且悲心增上的人，在證得菩薩果位之前熏習的業力會感得殊勝的身體，留下事惑（kāma-dhātu-kleśa，欲界煩惱）的種子，隨順智慧和願力的力量來滋潤這些種子，使之產生果報。八地（acalā bhūmi，不動地）以上的菩薩只有變化生（nirmita-janma，化身），無論在定中還是散亂中都能見到他們。因此，七地（dūraṃgamā bhūmi，遠行地）之前的十王果報等都是真實存在的。以上是第三科，總結並闡述了滿地（pūrṇā bhūmi，圓滿地）。 經：唸唸常行檀波羅蜜多（dāna-pāramitā，佈施波羅蜜）佈施、愛語（priyavacana，柔和的言語）、利行（arthakriyā，利益眾生的行為）、同事（samānārthatā，與眾生同甘共苦）廣大清凈，善能安住饒益眾生。 解曰：『唸唸常行』，在十度（daśa-pāramitā，菩薩修行的十種方法）之中，佈施度（dāna-pāramitā，佈施波羅蜜）尤其重要，因為財施（āmiṣa-dāna，物質佈施）、法施（dharma-dāna，佛法佈施）、無畏施（abhaya-dāna，使眾生免於恐懼的佈施）都圓滿修習。其餘的並非不修，只是隨能力而為。『佈施等者』，廣泛修習都清凈。如《十地經論》（Daśabhūmika-sūtra-śāstra）與此略有不同。其中第三地（prabhākarī bhūmi，發光地）說：『以二攝法（saṃgraha-vastu，菩薩攝受眾生的四種方法）攝取眾生，所謂佈施、愛語二也。』後面的二攝（利行、同事）只是信解力（śraddhā-adhimukti-bala，信仰和理解的力量）。
【English Translation】 English version The 'new' refers to the ignorance (avidyā, delusion about the true nature of reality) that obscures the truth, transforming into newly arising karma. Since it has already been severed, no new karma is created. From this point onward, even the vows and practices undertaken up to the Tenth Ground (bhūmi, the ten stages of a Bodhisattva's path) will not generate new rebirths. This is because ignorance is severed upon entering the First Ground (prathamā bhūmi, the Ground of Joy). If so, what is the difference between the ignorance of the later Grounds (uttarabhūmi, higher Bodhisattva stages) and the earlier ones? If Bodhisattvas on the Grounds (bhūmisattva, enlightened beings who have attained the Bodhisattva path) manifest greed, anger, and so on, isn't that karma? The answer is that the ignorance of the later Grounds is only innate affliction (sahaja-kleśa, inborn defilements), which, although present, does not function to generate new karma. Moreover, the various teaching circumstances for the sentient beings (sattva, beings) that the Bodhisattvas teach are not uniform. Due to the power of great compassion (mahākaruṇā, great compassion), Bodhisattvas may manifest greed and anger. For example, Vasumitrī, the sixty-eighth woman in the Avataṃsaka Sūtra (Flower Garland Sutra), and Anantatṛpta, the sixty-sixth king, each attained immeasurable samādhi (samādhi, meditative concentration). Can we, based on what we see, equate them with unwholesome individuals? If so, the superior rewards of Bodhisattvas on the Grounds should have no cause. This is not the case, because before attaining the Bodhisattva Grounds, ignorance, through the stages of accumulation (sambhāra-avasthā, the stage of accumulating merit), initiates these karmas as causes. 'Because of rebirth according to the power of wisdom and vows,' Western teachers have two interpretations of this. Some say that those who gradually awaken (kṣaṇika-bodhi, gradual enlightenment) and whose wisdom increases, the continuously arising afflictions are completely severed, and thus there is no further segmented rebirth (saṃsāra, cycle of rebirth) within the Three Realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm). The karmic results of the Ten Kings (the ten judges of the underworld, such as Yama) are due to the power of wisdom, accepting transformational rebirth (vipariṇāma-maraṇa, a subtle form of rebirth) through the vows of non-outflow concentration (anāsrava-samādhi, concentration free from defilements). Otherwise, the Ten Kings should not exist. If rebirth outside the realms is not a state that ordinary beings can see, then Buddhas and Bodhisattvas should not be able to see them. Some say that there is a teacher named Taming Light, who, based on the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), says that those who have a sudden awakening (ekakṣaṇa-bodhi, sudden enlightenment) and whose compassion increases, the karmic forces accumulated before attaining the Bodhisattva Grounds will cause them to receive a superior body, leaving seeds of afflictions related to the desire realm (kāma-dhātu-kleśa, afflictions of the desire realm), and the power of wisdom and vows will nourish these seeds, causing them to produce results. Bodhisattvas above the Eighth Ground (acalā bhūmi, the Immovable Ground) only have manifested rebirth (nirmita-janma, manifested body), and they can be seen whether in concentration or in a state of distraction. Therefore, the karmic results of the Ten Kings before the Seventh Ground (dūraṃgamā bhūmi, the Far-Going Ground) are all real. The above is the third section, summarizing and elaborating on the Full Ground (pūrṇā bhūmi, the Complete Ground). Sutra: Constantly practicing dāna-pāramitā (dāna-pāramitā, the perfection of giving) with every thought, giving, loving speech (priyavacana, kind words), beneficial action (arthakriyā, actions that benefit others), and acting in concert (samānārthatā, sharing the joys and sorrows of others) are vast and pure, and one is well-established in benefiting sentient beings. Explanation: 'Constantly practicing with every thought,' among the ten perfections (daśa-pāramitā, the ten practices of a Bodhisattva), the perfection of giving (dāna-pāramitā, the perfection of giving) is particularly important because material giving (āmiṣa-dāna, material offering), Dharma giving (dharma-dāna, teaching the Dharma), and fearlessness giving (abhaya-dāna, giving freedom from fear) are all fully practiced. The others are not neglected, but are practiced according to one's ability. 'Giving and so on,' the extensive practice is all pure. As the Daśabhūmika-sūtra-śāstra (Treatise on the Ten Grounds Sutra) differs slightly from this. The Third Ground (prabhākarī bhūmi, the Luminous Ground) says: 'Taking hold of sentient beings with the two means of gathering (saṃgraha-vastu, the four means of gathering sentient beings), namely giving and loving speech.' The latter two means of gathering (beneficial action and acting in concert) are only the power of faith and understanding (śraddhā-adhimukti-bala, the power of faith and understanding).
行未通達。善能安住等結圓滿也。從此第五明離垢地。文三如前。且初第一標入地相。
經。複次離垢地菩薩摩訶薩四無量心最勝寂滅斷嗔等習。
解曰。明入地者如金光明經云。二地菩薩是相先現。三千大千世界地平如掌。無量無邊種種妙色清凈珍寶莊嚴之具菩薩悉見。離垢地者。諸微細垢犯戒過失皆得清凈名無垢故。四無量心者。謂於此地斷嗔等習故。四無量與入地心相應起也。最勝寂滅者所證如也。此同攝論證最勝如。謂具無邊勝功德故。斷嗔等習者明所斷也。習謂習氣此有二義一者嗔等煩惱種子。二者嗔等所熏粗重無堪任性。等亦二義。一者等彼忿恚害等諸隨煩惱。二者等彼俱所知障所斷無明。此復有二。如金光明雲。一者微細學處誤犯無明。即此地俱生一分。二者發起種種業行無明。即彼所起誤犯三業此無明等皆障二地極凈尸羅。入二地時皆永斷故。斷差別者。此俱嗔等但斷粗重無堪任性不斷種故。以嗔等種是修所斷唯識第十說。修所斷地前漸伏。初地以上能頓伏盡令永不行。前七地中雖暫現起而不為失。八地以上畢竟不行。於十地中不別斷種。至金剛定一切頓斷。問此所知障與嗔粗重二類不同。為俱斷否。答明所斷者。二類雖殊非離障外別起無間斷嗔粗重。此無始來與所知障俱所知障為本。
【現代漢語翻譯】 現代漢語譯本 尚未完全通達。能夠很好地安住于各種煩惱的圓滿止息。從這裡開始，第五地闡明離垢地（Vimalābhūmi）。結構分為三部分，與之前相同。首先是第一部分，標示入地之相。
經文：『複次，離垢地菩薩摩訶薩以四無量心（catvāri apramāṇāni cittāni，四種無限的慈悲喜捨之心）達到最殊勝的寂滅，斷除嗔恨等習氣。』
解釋：闡明入地之相，如《金光明經》所說：『二地菩薩的征相首先顯現，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的地面平坦如手掌，菩薩能夠看到無量無邊、種種美妙清凈的珍寶莊嚴之物。』離垢地是指各種微細的過失，違犯戒律的過錯都得到清凈，因此稱為『無垢』。四無量心是指在此地斷除嗔恨等習氣，四無量心與入地之心相應生起。最勝寂滅是指所證悟的真如。這與《攝大乘論》中證悟最勝真如的說法相同，即具備無邊殊勝功德。斷除嗔恨等習氣，闡明所斷除的內容。習氣指的是煩惱的殘餘影響，這裡有兩種含義：一是嗔恨等煩惱的種子，二是嗔恨等煩惱所薰染的粗重、不具堪能性。『等』也有兩種含義：一是等同於忿怒、惱害等各種隨煩惱，二是等同於與所知障（jñeyāvaraṇa）相關的無明（avidyā）。這又分為兩種，如《金光明經》所說：一是微細的學處誤犯的無明，即此地俱生的一部分；二是由此發起的種種業行無明，即由此產生的誤犯身口意三業。這些無明等都障礙二地極清凈的戒律，進入二地時都永遠斷除。斷除的差別在於，此地俱生的嗔恨等只是斷除粗重、不具堪能性，不斷除種子，因為嗔恨等的種子是修所斷，如《唯識論》第十卷所說，修所斷在地上逐漸降伏，初地以上能夠頓然降伏，使其永遠不行。前七地中雖然暫時現起，但不會造成過失，八地以上畢竟不行。在十地中不分別斷除種子，到金剛定（vajropamasamādhi）時一切頓然斷除。問：此所知障與嗔恨粗重是兩種不同的類別，是否一同斷除？答：闡明所斷除的內容，這兩類雖然不同，但並非脫離障礙之外單獨生起，無間斷除嗔恨粗重。此無始以來與所知障相關，以所知障為根本。
【English Translation】 English version Not yet fully understood. Able to abide well in the complete cessation of afflictions. From here, the fifth ground elucidates the Vimalābhūmi (Stainless Ground). The structure is in three parts, as before. First is the first part, marking the characteristics of entering the ground.
Sutra: 'Furthermore, the Bodhisattva-Mahāsattva of the Vimalābhūmi attains the most supreme quiescence with the four immeasurable minds (catvāri apramāṇāni cittāni, the four limitless minds of loving-kindness, compassion, joy, and equanimity), and eradicates habits such as anger.'
Explanation: Elucidating the characteristics of entering the ground, as stated in the Suvarṇaprabhāsa Sūtra: 'The signs of the second ground Bodhisattva first appear, the ground of the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system) is as flat as the palm of a hand, and the Bodhisattva can see immeasurable and boundless, various wonderful and pure jeweled adornments.' Vimalābhūmi refers to various subtle faults, transgressions of precepts are purified, hence it is called 'stainless'. The four immeasurable minds refer to eradicating habits such as anger on this ground, the four immeasurable minds arise in accordance with the mind of entering the ground. The most supreme quiescence refers to the Suchness (tathatā) that is realized. This is the same as the statement in the Mahāyānasaṃgraha about realizing the most supreme Suchness, which is to possess boundless supreme merits. Eradicating habits such as anger elucidates what is eradicated. Habits refer to the residual influence of afflictions, here there are two meanings: one is the seeds of afflictions such as anger, and the other is the coarse and heavy, unserviceable nature that is tainted by afflictions such as anger. 'Etc.' also has two meanings: one is equivalent to various secondary afflictions such as wrath and malice, and the other is equivalent to ignorance (avidyā) related to the jñeyāvaraṇa (cognitive obscurations). This is further divided into two types, as stated in the Suvarṇaprabhāsa Sūtra: one is the subtle ignorance of mistakenly violating the precepts of learning, which is a part of what is co-born on this ground; the other is the ignorance of various karmic actions arising from this, which is the mistaken violation of the three karmas of body, speech, and mind arising from this. These ignorances, etc., all obstruct the extremely pure precepts of the second ground, and are all permanently eradicated upon entering the second ground. The difference in eradication is that the co-born anger, etc., on this ground only eradicate the coarse and heavy, unserviceable nature, but do not eradicate the seeds, because the seeds of anger, etc., are what is eradicated through cultivation, as stated in the tenth volume of the Vijñāptimātratāsiddhi, what is eradicated through cultivation is gradually subdued on the grounds, and from the first ground onwards, it can be suddenly subdued, causing it to never arise again. Although it temporarily arises in the first seven grounds, it does not cause fault, and it never arises in the eighth ground and above. The seeds are not separately eradicated in the ten grounds, and everything is suddenly eradicated at the vajropamasamādhi (diamond-like samadhi). Question: Are the jñeyāvaraṇa and the coarse and heavy anger, which are two different categories, eradicated together? Answer: Elucidating what is eradicated, although these two categories are different, they do not arise separately outside of the obscurations, and the coarse and heavy anger is eradicated without interruption. This has been related to the jñeyāvaraṇa since beginningless time, with the jñeyāvaraṇa as the root.
以無間道斷本障故。嗔粗重性與所知障粗重性。解脫道中俱時舍故。斷時別者。無間道起障種已無。而未舍彼無堪任性。為舍此故起解脫道。解脫道起非唯為此。及證此品擇滅無為。即無堪任性與無間道俱滅證無為。得與解脫道俱生。於十地中所斷二障斷種斷習及能斷道無間解脫。準此悉矣。從此第二住地修行。于中分二。且初第一修十善行。
經。修一切行所謂遠離殺害不與不取心無染欲得真實語得和合語得柔軟語得調伏語常行舍心常起慈心住正直心。
解曰。修一切行者此總標也。所謂已下明十善也。初三身業離殺盜淫。次四口業遠離虛誑離間粗惡雜穢語故。后三意業離貪嗔癡不善根故。謂此菩薩戒度圓滿三業清凈具十善故。辨此體者。有宗七色三心所故。經部唯思運身發語審慮決定作動三故。大乘亦思假亦色故。辨差別者。如十地經論第四云。十善業道集因緣故則生人中至有頂處。又此上品十善業道與智慧觀和合修行。其心狹劣故。厭畏三界故。遠離大悲故。從他聞聲而解了故。成聲聞乘。又此上品十善業道修治清凈。不從他教自覺悟故。大悲方便不具足故。悟解甚深因緣法故。成獨覺乘。又此上品十善業道修治清凈。心廣無量故。具足悲愍故。方便所攝故。發生大愿故。不捨眾生故。希求諸佛大
【現代漢語翻譯】 現代漢語譯本：因為無間道能斷除根本的障礙，嗔的粗重性和所知障的粗重性，在解脫道中同時捨棄。斷除的時間有差別是因為，無間道生起時，障礙的種子已經不存在，但還沒有捨棄那種不堪任性。爲了捨棄這種不堪任性，才生起解脫道。解脫道的生起不僅僅是爲了這個，也是爲了證得此品的擇滅無為。即不堪任性與無間道同時滅盡，證得無為，與解脫道同時生起。在十地中所斷的二障、斷種、斷習以及能斷之道（無間道、解脫道），都可以參照這個道理來理解。從此，開始第二住地的修行，其中分為兩個方面。首先是第一方面，修習十善行。
經文：修一切行，所謂遠離殺害，不與不取，心無染欲，得真實語，得和合語，得柔軟語，得調伏語，常行舍心，常起慈心，住正直心。
解釋：『修一切行』，這是總的標示。『所謂』以下說明十善。最初三種是身業，遠離殺生、偷盜、邪淫。其次四種是口業，遠離虛妄、離間、粗惡、雜穢的語言。最後三種是意業，遠離貪、嗔、癡的不善根。意思是說，這位菩薩戒度圓滿，三業清凈，具足十善。辨別這十善的體性，有宗派認為是七種色法和三種心所。經部宗認為只是思，通過思來運作身體、發出語言、審慮決定、作出行動這三種行為。大乘認為思可以是假立的，也可以是色法。辨別差別，如《十地經論》第四卷所說：十善業道聚集因緣，就能生到人中乃至有頂天。又，這上品十善業道與智慧觀相結合修行，因為心量狹小，厭惡畏懼三界，遠離大悲心，從聽聞他人聲音而理解，成就聲聞乘。又，這上品十善業道修治清凈，不從他人教導，自己覺悟，但大悲方便不具足，悟解甚深因緣法，成就獨覺乘。又，這上品十善業道修治清凈，心量廣大無量，具足悲憫，被方便所攝持，發生大愿，不捨棄眾生，希求諸佛的大...
【English Translation】 English version: Because the path of immediate consequence (無間道, Wujian Dao) severs the fundamental obstructions, the gross nature of anger and the gross nature of the obstructions to knowledge (所知障, Suozhi Zhang) are abandoned simultaneously in the path of liberation (解脫道, Jietuo Dao). The reason for the difference in the time of severance is that when the path of immediate consequence arises, the seed of the obstruction is already gone, but the non-ability to abandon it has not yet been relinquished. In order to relinquish this non-ability, the path of liberation arises. The arising of the path of liberation is not only for this, but also to realize the cessation through discrimination (擇滅, Ze Mie) of this category of phenomena, which is unconditioned (無為, Wuwei). That is, the non-ability and the path of immediate consequence cease simultaneously, realizing the unconditioned, which arises simultaneously with the path of liberation. Regarding the two obstructions severed in the ten grounds (十地, Shidi), the severance of the seeds, the severance of the habitual tendencies, and the paths that sever them (path of immediate consequence and path of liberation), all can be understood by analogy to this principle. From this point on, one begins the practice of the second dwelling ground, which is divided into two aspects. The first aspect is to cultivate the ten wholesome actions.
Sutra: 'Cultivate all actions, namely, abstaining from killing, not taking what is not given, having no defiled desires, obtaining truthful speech, obtaining harmonious speech, obtaining gentle speech, obtaining subdued speech, constantly practicing generosity, constantly arousing loving-kindness, abiding in uprightness.'
Explanation: 'Cultivate all actions,' this is a general statement. 'Namely' and following explain the ten wholesome actions. The first three are actions of body, abstaining from killing, stealing, and sexual misconduct. The next four are actions of speech, abstaining from false, divisive, harsh, and frivolous speech. The last three are actions of mind, abstaining from the unwholesome roots of greed, hatred, and delusion. It means that this Bodhisattva's discipline is complete, the three actions are pure, and he possesses the ten wholesome actions. To distinguish the nature of these ten wholesome actions, some schools believe they are seven forms and three mental factors. The Sautrantika school believes it is only thought (思, Si), through which the body is operated, speech is uttered, deliberation and decision are made, and actions are performed. The Mahayana believes that thought can be conceptual or form. To distinguish the differences, as stated in the fourth volume of the Ten Bhumi Sutra Commentary: 'The accumulation of causes and conditions of the ten wholesome karmic paths leads to rebirth in the human realm up to the peak of existence (有頂, Youding).' Furthermore, these superior ten wholesome karmic paths, when combined with wisdom and contemplation, are practiced with a narrow mind, fearing and loathing the three realms, being far from great compassion, and understanding through hearing the voices of others, thus achieving the Sravaka vehicle (聲聞乘, Shengwen Cheng). Also, these superior ten wholesome karmic paths, when cultivated and purified, are awakened without being taught by others, but lack great compassion and skillful means, and understand the profound law of dependent origination, thus achieving the Pratyekabuddha vehicle (獨覺乘, Dujue Cheng). Also, these superior ten wholesome karmic paths, when cultivated and purified, have a vast and immeasurable mind, are full of compassion, are embraced by skillful means, generate great vows, do not abandon sentient beings, and aspire to the great...
智故。凈治菩薩諸地故。凈修一切諸度故。成菩薩廣大行。又此上上十善業道一切種清凈故。證十力故。四無畏故。一切佛法皆成就故。此即具明諸趣諸乘乃至佛果皆由十善。有斯異故。與此相違十不善果有其三種異熟果者。彼經次云。十不善業道上者地獄因。中者畜生因。下者餓鬼因。由此故生三惡趣。故等流果者若生人中。殺有二果。短命多病。盜有二果。貧窮失財不得自在。淫有二果。妻不貞良不得隨意眷屬。虛誑二果。多被誹謗為他所誑。離間二果。眷屬乖離親族弊惡。粗惡二果常聞惡聲言多諍訟。雜穢二果。言無人受語不明瞭。貪慾二果。心不知足多欲無厭。嗔恚二果。常被他人求其長短又常被他之所惱害。邪見二果。生邪見家其心諂曲。此即人中等流果故。增上果者如婆沙云。身無光澤常遭霜雹。身多塵垢口恒臭穢。時候改變由多荊確。居處險曲感外果少。果多辛辣果少或無此。即人中增上果故。彼經結云。十不善道能生此等無量無邊眾大苦聚。故當遠離。以十善道為法園苑。常自安住亦勸他故。從此第二離過修行。
經。寂靜純善離破戒垢行大慈觀念念現前。
解曰。寂靜純善者。三業寂靜離諠動故。十善無雜即純善故。離破戒垢者行清凈故。行大慈觀者獲勝定故。唸唸現前者無間斷故。
【現代漢語翻譯】 現代漢語譯本 智者（智慧之人）的緣故。爲了清凈治理菩薩的各個階位（諸地）的緣故。爲了清凈修習一切波羅蜜（諸度）的緣故。成就菩薩廣大的行持。而且這上上的十善業道一切種類都清凈的緣故。證得十力（佛的十種力量）的緣故。四無畏（佛的四種無所畏懼的自信）的緣故。一切佛法都成就的緣故。這即是完全說明諸趣（六道輪迴）、諸乘（聲聞乘、緣覺乘、菩薩乘）乃至佛果都由十善而來。有這樣的殊勝之處的緣故。與此相反，十不善果有其三種異熟果。那部經接著說，『十不善業道，上等的導致地獄，中等的導致畜生，下等的導致餓鬼。』因此產生三惡趣。所以等流果是，如果生在人中，殺生有二種果報：短命和多病。偷盜有二種果報：貧窮和失去財產，不得自在。邪淫有二種果報：妻子不貞潔，不能得到如意的眷屬。虛妄語有二種果報：經常被誹謗，被他人欺騙。離間語有二種果報：眷屬分離，親族惡劣。粗惡語有二種果報：經常聽到惡聲，言語多爭訟。雜穢語有二種果報：說的話沒人聽，語意不清楚。貪慾有二種果報：內心不知足，慾望多而沒有厭足。嗔恚有二種果報：經常被他人尋找缺點，又經常被他人惱害。邪見有二種果報：生在有邪見的家庭，內心諂媚彎曲。』這即是人中的等流果。增上果如《婆沙論》所說：『身體沒有光澤，經常遭受霜雹。身體多塵垢，口裡總是臭穢。時節改變，因為多荊棘阻礙。居住的地方險惡彎曲，感受外在的果實少。果實多辛辣，果實少或者沒有。』這即是人中的增上果。那部經總結說：『十不善道能產生這些無量無邊的眾多大苦聚集，所以應當遠離。以十善道為法園苑，經常自己安住其中，也勸他人安住其中。』這是第二部分，遠離過失的修行。
經文：寂靜純善，離破戒垢，行大慈觀，唸唸現前。
解釋：寂靜純善，是說身、口、意三業寂靜，遠離喧鬧動亂的緣故。十善沒有夾雜，就是純善的緣故。遠離破戒的污垢，是說行為清凈的緣故。行大慈觀，是說獲得殊勝禪定的緣故。唸唸現前，是說沒有間斷的緣故。
【English Translation】 English version Because of the wisdom (of the wise). For the sake of purifying and governing the various stages (bhumi) of the Bodhisattva. For the sake of purely cultivating all perfections (paramitas). Accomplishing the vast practices of the Bodhisattva. Moreover, because these supreme ten wholesome karmic paths are pure in every way. Because of attaining the ten powers (of a Buddha). Because of the four fearlessnesses (of a Buddha). Because all Buddha-dharmas are accomplished. This fully explains that all destinies (six realms of samsara), all vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), and even Buddhahood arise from the ten virtues. Because there are such extraordinary aspects. In contrast to this, the ten unwholesome results have three kinds of matured results. That sutra then says, 'The superior of the ten unwholesome karmic paths leads to hell, the intermediate leads to animals, and the inferior leads to hungry ghosts.' Therefore, the three evil destinies arise. So the result of outflow is that if one is born among humans, killing has two results: short life and many illnesses. Stealing has two results: poverty and loss of wealth, not being free. Sexual misconduct has two results: a wife who is not chaste and not obtaining desired relatives. False speech has two results: often being slandered and deceived by others. Divisive speech has two results: relatives separated and kin being wicked. Harsh speech has two results: often hearing evil sounds and much contention in speech. Frivolous speech has two results: words not being received by anyone and speech not being clear. Greed has two results: the mind not knowing satisfaction and having many desires without satiety. Anger has two results: often being sought for shortcomings by others and often being harmed by others. Wrong views have two results: being born into a family with wrong views and the mind being flattering and crooked.' This is the result of outflow among humans. The result of augmentation is as the Abhidharma-mahāvibhāṣā-śāstra says: 'The body has no luster and often encounters frost and hail. The body has much dust and the mouth is always foul. Seasons change because of many thorny obstacles. The dwelling place is dangerous and crooked, feeling few external fruits. The fruits are mostly spicy, with few or no fruits.' This is the result of augmentation among humans. That sutra concludes: 'The ten unwholesome paths can produce these immeasurable and boundless great aggregates of suffering, so one should stay away from them. Take the ten wholesome paths as a Dharma garden, constantly abide in it oneself, and also encourage others to abide in it.' This is the second part, cultivating away from faults.
Sutra: Serene and purely virtuous, free from the defilement of broken precepts, practicing great loving-kindness contemplation, present in every moment.
Explanation: 'Serene and purely virtuous' means that the three karmas of body, speech, and mind are serene, free from noisy disturbances. The ten virtues are unmixed, so they are purely virtuous. 'Free from the defilement of broken precepts' means that conduct is pure. 'Practicing great loving-kindness contemplation' means attaining superior samadhi. 'Present in every moment' means without interruption.
從此第三結申滿地。
經。於五阿僧祇劫具足清凈戒波羅蜜多志意勇猛永離諸染。
解曰。五阿僧祇者。於前四上加一劫故。具足等者。戒度偏增余隨分故。志意勇猛者行無退故。永離諸染者清凈圓滿。從此第六明發光地文三如前且初第一標入地相。
經。複次發光地菩薩摩訶薩住無分別滅無明闇。
解曰。明入地者。如金光明雲。三地菩薩是相先現。自身勇健甲伏莊嚴。一切怨賊皆能推伏。菩薩悉見也。發光地者。無量智慧三昧光明不可傾動。無能摧伏。聞持陀羅尼以為根本。名發光地。住無分別者。謂即入地無分別智也。但明能證智。必有所證如準唯識論。此地菩薩證勝流真如。謂此真如所流教法于余教法極為勝故。謂由此地所得三慧照大乘法。證此教法根本真如。滅無明闇者明斷障也。謂入此地斷闇鈍障。所知障中俱生一分障彼三地勝定總持及彼所發殊勝三慧。如金光明雲。有二無明。一者未得今得愛者無明。謂障勝定及修慧者。愛謂煩惱。與無明俱。俱能障也。二能障殊勝總持無明。謂障總持聞思慧者。梵云陀羅尼此云總持。念慧為體。依地持論。有其四種。一者法持持名句文。二者義持持所詮義。三者詞無礙解。四者辨才無斷。由得忍智故。於此四總持不忘。此地於法至求無倦。
【現代漢語翻譯】 現代漢語譯本：從此第三結申滿地。
經：於五阿僧祇劫（Asamkhya kalpa，極多數的大劫）具足清凈戒波羅蜜多（Śīla-pāramitā，持戒到彼岸）志意勇猛永離諸染。
解曰：五阿僧祇者，於前四上加一劫故。具足等者，戒度偏增余隨分故。志意勇猛者行無退故。永離諸染者清凈圓滿。從此第六明發光地文三如前且初第一標入地相。
經：複次發光地（Arcismatī，火焰地）菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）住無分別滅無明闇。
解曰：明入地者，如金光明雲：『三地菩薩是相先現，自身勇健甲伏莊嚴，一切怨賊皆能推伏，菩薩悉見也。』發光地者，無量智慧三昧（Samādhi，禪定）光明不可傾動，無能摧伏，聞持陀羅尼（Dhāraṇī，總持）以為根本，名發光地。住無分別者，謂即入地無分別智也。但明能證智，必有所證如準唯識論。此地菩薩證勝流真如（Tathātā，如實），謂此真如所流教法于余教法極為勝故。謂由此地所得三慧照大乘法，證此教法根本真如。滅無明闇者明斷障也。謂入此地斷闇鈍障，所知障中俱生一分障彼三地勝定總持及彼所發殊勝三慧。如金光明雲：『有二無明，一者未得今得愛者無明，謂障勝定及修慧者，愛謂煩惱，與無明俱，俱能障也。二能障殊勝總持無明，謂障總持聞思慧者。』梵云陀羅尼此云總持。念慧為體。依地持論，有其四種。一者法持持名句文。二者義持持所詮義。三者詞無礙解。四者辨才無斷。由得忍智故，於此四總持不忘。此地於法至求無倦。
【English Translation】 English version: From this point, the third knot is completely severed.
Sutra: In five Asamkhya kalpas (countless eons), [the Bodhisattva] fully perfects the pure Śīla-pāramitā (perfection of moral discipline), with resolute will and courage, forever free from all defilements.
Explanation: The 'five Asamkhya kalpas' means adding one kalpa to the previous four. 'Fully perfects' means that the perfection of moral discipline is emphasized, while other perfections are followed accordingly. 'Resolute will and courage' means that the practice does not regress. 'Forever free from all defilements' means that purity is complete and perfect. From this point, the sixth stage, Arcismatī (the Luminous Stage), has three sections as before, and initially, the first section marks the entrance into the stage.
Sutra: Furthermore, the Bodhisattva-mahāsattva (great Bodhisattva) of Arcismatī (the Luminous Stage) dwells in non-discrimination, extinguishing the darkness of ignorance.
Explanation: 'Entering the Luminous Stage' is as described in the Suvarṇaprabhāsa Sūtra (Golden Light Sutra): 'The Bodhisattvas of the third stage manifest this sign first, their bodies are brave and strong, adorned with armor, and they are able to subdue all enemies, which the Bodhisattvas fully perceive.' 'Arcismatī (the Luminous Stage)' means that the immeasurable wisdom, Samādhi (meditative concentration) light is unshakeable and cannot be destroyed. It takes Dhāraṇī (total retention) as its foundation, hence the name 'Arcismatī (the Luminous Stage)'. 'Dwelling in non-discrimination' refers to the non-discriminating wisdom that is attained upon entering this stage. It only illuminates the wisdom that can realize [truth], and there must be something to be realized, as per the principles of the Vijñānavāda (Yogācāra) school. The Bodhisattva of this stage realizes the supreme flow of Tathātā (suchness), meaning that the teachings flowing from this suchness are extremely superior to other teachings. It means that the three wisdoms obtained from this stage illuminate the Mahayana Dharma, realizing the fundamental suchness of this Dharma. 'Extinguishing the darkness of ignorance' means clearly severing obstacles. It means that upon entering this stage, the darkness and dullness obstacles are severed, and a portion of the co-arisen obstacles within the obstacles to knowledge hinders the superior Samādhi (meditative concentration) and Dhāraṇī (total retention) of the third stage, as well as the extraordinary three wisdoms developed from it. As the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) says: 'There are two kinds of ignorance. The first is the ignorance of those who have not yet attained but now attain love, which hinders superior Samādhi (meditative concentration) and the cultivation of wisdom. Love refers to afflictions, which, together with ignorance, can hinder. The second is the ignorance that hinders superior Dhāraṇī (total retention), which hinders those who hold, contemplate, and understand wisdom.' The Sanskrit term 'Dhāraṇī (total retention)' is translated as '總持 (zǒng chí)' in Chinese, meaning 'total retention'. Its essence is mindfulness and wisdom. According to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), there are four types: first, 法持 (fǎ chí), retaining names, phrases, and texts; second, 義持 (yì chí), retaining the meaning of what is explained; third, 詞無礙解 (cí wú ài jiě), unimpeded understanding of words; and fourth, 辨才無斷 (biàn cái wú duàn), uninterrupted eloquence. Because of obtaining forbearance and wisdom, one does not forget these four types of total retention. At this stage, one is tireless in seeking the Dharma.
如十地論第五云。假使三千大千世界大火滿中投身直過求佛所說一句法故。從此第二住地修行。于中分三。且初第一顯得三明。
經。于無相忍而得三明悉知三世無來無去。
解曰。于無相忍者。智緣無相名無相忍也。而得三明者。一宿住智明。二死生智明。三漏盡智明。廣如前解。悉知三世無來無去者。由此三明初知過去次知未來後知現在。了知三世達彼體空無來去矣。從此第二明所修定。
經。依四靜慮四無色定無分別智次第隨順。
解曰。依四靜慮四無色者。靜慮無色如前已解。二界定地地別有八。此差別者。前七各三凈味無漏凡聖別故。有頂唯二無無漏故。無分別智者。謂即加行根本后得俱無分別也。次第隨順者后得智也。云何知然。謂加行智引根本故。根本智品證真理故。準於後得種種修行得於八地皆修習故。言隨順者修習義也。從下至上隨順趣入。如俱舍論第二十八修超等至。彼論頌云。二類定順逆均間次及超至間超為成。於前八地本善等至分為二類。一者有漏二者無漏。往上名順。還下名逆。同類名均。異類名間。相鄰名次。越一為超。至間超為成者。謂觀行者修超定時。于有漏八地順逆均次現前數習。無漏七地順逆均次漏無漏順逆間次。于有漏地順逆均超。于無漏地順逆均
【現代漢語翻譯】 現代漢語譯本： 如《十地論》第五卷所說：『假使三千大千世界充滿大火，（菩薩）投入其中，逕直穿過，只為求得佛所說的一句法。』從此，在第二住地修行。其中分為三部分。首先，第一部分顯現三種明。
經文：『于無相忍（對無相的忍耐）而得三明（三種智慧），悉知三世（過去、現在、未來）無來無去。』
解釋：『于無相忍者，』智慧專注于無相，這被稱為『無相忍』。『而得三明者，』一是宿住智明（知曉過去世的智慧），二是死生智明（知曉眾生死生因果的智慧），三是漏盡智明（斷絕一切煩惱的智慧）。詳細解釋如前所述。『悉知三世無來無去者，』憑藉這三種智慧，首先知曉過去，其次知曉未來，最後知曉現在。完全瞭解三世，通達其本體是空性的，沒有來去。
從此，第二部分闡明所修的禪定。
經文：『依四靜慮（四種禪定）四無色定（四種無色界定），以無分別智（沒有分別的智慧）次第隨順。』
解釋：『依四靜慮四無色者，』四靜慮和四無色定如前已解釋。這兩個界的禪定，每一地都有八種。這種差別在於，前七地各有三種，分別是凈味（有漏禪定）、無漏（無漏禪定）、凡夫和聖人的差別。有頂天（非想非非想處天）只有兩種，因為沒有無漏禪定。『無分別智者，』指的是加行位（修行前的準備階段）、根本位（證悟真理的階段）和后得位（證悟后的應用階段）都沒有分別。『次第隨順者』指的是后得智。為什麼這樣說呢？因為加行智引導根本智，根本智品證悟真理。依據后得智，種種修行，在第八地都能修習。『言隨順者』是修習的意思。從下到上隨順趣入。如《俱舍論》第二十八卷所說修超等至（超越禪定）。該論的頌文說：『二類定順逆均間次及超至，間超為成。』在前八地的本善等至分為兩類：一是有漏，二是無漏。往上稱為順，返回稱為逆，同類稱為均，異類稱為間，相鄰稱為次，超越一個稱為超。『至間超為成者，』指的是觀行者修超定時，對於有漏的八地，順行、逆行、均行、次行都現前數數修習；對於無漏的七地，順行、逆行、均行、次行，有漏和無漏的順行、逆行、間行。對於有漏地，順行、逆行、均行、超行。對於無漏地，順行、逆行、均行
【English Translation】 English version: As stated in the fifth chapter of the Dasabhumika Sutra (Ten Stages Sutra): 'Suppose the three thousand great thousand worlds were full of great fire, (the Bodhisattva) would throw himself into it, passing straight through, just to seek a single verse of Dharma spoken by the Buddha.' From this point, he cultivates in the second dwelling place. Among them, there are three parts. First, the first part manifests the three kinds of clear knowing (trayo vidya).
Sutra: 'In the forbearance of no-appearance (anutpattika-dharma-ksanti), he attains the three clear knowings (trayo vidya), fully knowing that the three times (past, present, and future) have no coming and no going.'
Explanation: 'In the forbearance of no-appearance,' wisdom focuses on no-appearance, which is called 'forbearance of no-appearance.' 'And attains the three clear knowings,' first is the clear knowing of past lives (purva-nivasabhijnana), second is the clear knowing of the death and rebirth of beings (cyuty-utpattijnana), and third is the clear knowing of the extinction of outflows (asravaksayajnana). Detailed explanations are as previously stated. 'Fully knowing that the three times have no coming and no going,' relying on these three clear knowings, first he knows the past, then he knows the future, and finally he knows the present. He fully understands the three times, comprehending that their essence is emptiness, without coming and going.
From this point, the second part elucidates the samadhi (meditative absorption) that is cultivated.
Sutra: 'Relying on the four dhyanas (meditative absorptions) and the four arupa-samapattis (formless attainments), with non-discriminating wisdom (nirvikalpa-jnana), he sequentially accords.'
Explanation: 'Relying on the four dhyanas and the four arupa-samapattis,' the four dhyanas and the four arupa-samapattis have been explained previously. These two realms of samadhi, each level has eight types. The difference is that the first seven levels each have three types, which are the difference between tainted (sasrava) samadhi, untainted (anasrava) samadhi, ordinary beings, and sages. The peak of existence (abhavagra), only has two types, because there is no untainted samadhi. 'Non-discriminating wisdom' refers to the absence of discrimination in the preparatory stage (prayoga-marga), the fundamental stage (mula-marga), and the subsequent stage (prstha-labdha). 'Sequentially accords' refers to the subsequent wisdom. Why is this said? Because the preparatory wisdom guides the fundamental wisdom, and the fundamental wisdom realizes the truth. Based on the subsequent wisdom, various cultivations are practiced in the eighth stage. 'The term 'accords' means cultivation. From bottom to top, he sequentially enters. As stated in the twenty-eighth chapter of the Abhidharmakosa, he cultivates surpassing attainment (atyantagamana). The verse in that treatise says: 'Two types of samadhi, forward, backward, equal, intermediate, successive, and surpassing, the intermediate and surpassing are accomplished.' The fundamentally good attainments in the first eight stages are divided into two types: one is tainted, and the other is untainted. Going upwards is called forward, returning downwards is called backward, the same type is called equal, different types are called intermediate, adjacent is called successive, and surpassing one is called surpassing. 'The intermediate and surpassing are accomplished' refers to the fact that when a practitioner cultivates surpassing attainment, for the tainted eight stages, forward, backward, equal, and successive practices are frequently cultivated; for the untainted seven stages, forward, backward, equal, and successive practices, tainted and untainted forward, backward, and intermediate practices. For the tainted stages, forward, backward, equal, and surpassing practices. For the untainted stages, forward, backward, equal
超現前數習。名加行滿無漏等至。順逆間超名超定成。此則隨順大般若經菩薩摩訶薩師子頻申三摩地集散三摩地。至下當悉。如十地論云。此地菩薩以何義故入禪無色無量神通。為五種眾生故。一為禪樂憍慢眾生入諸禪故。二為無色解脫憍慢眾生入無色定故。三為苦惱眾生令安善處永與樂故。應解彼苦令不受故。入諸禪定起慈悲無量故。四為已得解脫眾生入喜舍無量故。五為邪歸依眾生入勝神通令正信故。此地獲得不退禪故名三昧地前地。非無此地勝故。然此五中前之四門屬此段也。第五神通屬次下故。從此第三明得五通。于中分二。且初第一總標定等。
經。具足勝定得五神通。
解曰。具足勝定者前八定也。于中前四五通所依。得五神通者此總標矣。從此第二別明五通。
經。現身大小隱顯自在天眼清凈悉見諸趣天耳清凈悉聞眾聲以他心智知眾生心宿住能知無量差別。
解曰。於此五中第一三四境唯現在。所現聞知皆現在故。境畔際者如前經云。萬佛剎土。第五知過去。如十地經云。如實念知過去無量百千萬億那由他劫。第二知未來。準彼過去義應悉也。又十地論明智見者。四通明智第五明見。然十地經列五通者。一者神通。二天耳通。三他心通。四宿命通。五天眼通。依此次第明智見
【現代漢語翻譯】 現代漢語譯本 超越現前數習（超越目前所習慣的計數方法），名為加行圓滿的無漏等至（指修行達到圓滿境界，沒有煩惱的禪定）。順行、逆行、中間超越，名為超越定成就。這與隨順《大般若經》中菩薩摩訶薩的師子頻申三摩地（菩薩如獅子般奮迅入定的境界）和集散三摩地（菩薩入定和出定的境界）相符。詳細內容將在下文闡述。如《十地論》所說：『此地菩薩以何種意義進入禪定、無色定、無量神通？』爲了五種眾生：一是爲了對禪樂產生驕慢的眾生，進入各種禪定；二是爲了對無色解脫產生驕慢的眾生，進入無色定；三是爲了受苦惱的眾生，令其安住于善處，永遠得到快樂，應理解他們的痛苦，使他們不再受苦，進入各種禪定，生起慈悲無量心；四是爲了已經得到解脫的眾生，進入喜舍無量心；五是爲了邪歸依的眾生，進入殊勝神通，令其產生正信。此地獲得不退轉的禪定，所以名為三昧地前地（指即將進入三昧地的階段）。並非說之前的地沒有這些殊勝之處，而是這五種情況中，前四種屬於此段內容，第五種神通屬於下文內容。從第三點開始，闡明獲得五神通，其中分為兩部分，首先是總的標明禪定等。
經文：『具足勝定得五神通。』
解釋：『具足勝定』指的是前面的八種禪定。其中前四種是五神通所依賴的基礎。『得五神通』是總的標明。接下來第二部分，分別闡明五神通。
經文：『現身大小隱顯自在，天眼清凈悉見諸趣，天耳清凈悉聞眾聲，以他心智知眾生心，宿住能知無量差別。』
解釋：在這五種神通中，第一、三、四種神通的境界只涉及現在。所顯現、聽聞、知曉的都是現在的事情。境界的範圍，如前面的經文所說：『萬佛剎土』。第五種神通是知曉過去的事情，如《十地經》所說：『如實念知過去無量百千萬億那由他劫』。第二種神通是知曉未來的事情，可以參照知曉過去的事情來理解。另外，《十地論》闡明智見時說，前四種神通是明智，第五種神通是明見。然而，《十地經》列舉五神通的順序是：一者神通，二者天耳通，三者他心通，四者宿命通，五者天眼通。依照這個順序闡明智見。
【English Translation】 English version Surpassing the present habitual counting (surpassing the current habitual methods of counting) is called the 'accomplishment of application' and 'undefiled equanimity' (referring to the state of perfect practice, free from afflictions). Progressing forward, backward, and surpassing in between is called 'accomplishment of transcendence'. This aligns with the Lion's Yawning Samadhi (a state where a Bodhisattva enters samadhi with the vigor of a lion) and the Gathering and Scattering Samadhi (the Bodhisattva's state of entering and exiting samadhi) of the Bodhisattva-Mahasattva in the Surangama Sutra. Details will be elaborated below. As stated in the Ten Bhumi Sutra: 'For what reason does the Bodhisattva of this stage enter into dhyana, formless realms, and immeasurable superknowledges?' It is for the sake of five kinds of beings: first, for beings who are arrogant due to the joy of dhyana, they enter into various dhyanas; second, for beings who are arrogant due to liberation from the formless realms, they enter into formless samadhis; third, for beings suffering from affliction, to lead them to dwell in virtuous places and attain eternal happiness, understanding their suffering and preventing them from further suffering, entering into various dhyanas and generating immeasurable loving-kindness and compassion; fourth, for beings who have already attained liberation, they enter into immeasurable joy and equanimity; fifth, for beings who have taken refuge in wrong views, they enter into supreme superknowledges, leading them to generate right faith. This stage attains irreversible dhyana, therefore it is called the 'stage before the Samadhi stage' (referring to the stage just before entering the Samadhi stage). It is not that the previous stages lack these superior qualities, but rather that the first four of these five situations belong to this section, while the fifth superknowledge belongs to the following section. Starting from the third point, it elucidates the attainment of the five superknowledges, which is divided into two parts, first, a general indication of dhyana and so on.
Sutra: 'Perfecting superior dhyana, one attains the five superknowledges.'
Explanation: 'Perfecting superior dhyana' refers to the previous eight dhyanas. Among them, the first four are the foundation upon which the five superknowledges rely. 'Attaining the five superknowledges' is a general indication. Next, the second part, separately elucidates the five superknowledges.
Sutra: 'Manifesting the body as large or small, appearing and disappearing at will, with pure divine eye seeing all realms, with pure divine ear hearing all sounds, with the wisdom of knowing others' minds knowing the minds of beings, with the ability to know past lives knowing immeasurable differences.'
Explanation: Among these five superknowledges, the realm of the first, third, and fourth superknowledges only involves the present. What is manifested, heard, and known are all present matters. The scope of the realm, as the previous sutra says: 'ten thousand Buddha-lands'. The fifth superknowledge is knowing past events, as the Ten Bhumi Sutra says: 'Truly remembering and knowing immeasurable hundreds of thousands of millions of nayutas of kalpas in the past'. The second superknowledge is knowing future events, which can be understood by referring to the knowledge of past events. Furthermore, when the Ten Bhumi Sutra elucidates wisdom and vision, it says that the first four superknowledges are wisdom, and the fifth superknowledge is vision. However, the order in which the Ten Bhumi Sutra lists the five superknowledges is: first, superknowledge; second, divine ear; third, knowledge of others' minds; fourth, knowledge of past lives; fifth, divine eye. Elucidating wisdom and vision according to this order.
別不同此也。三業異者彼論次云。初一神通身業清凈。天耳他心口業清凈。宿命死生意業清凈。所知異者。初一神通能至眾生所運身勝解意速異。天耳智通能知說法音聲義故。他心智通隨諸言音皆能盡知。依於此義種種異名隨眾生說。故去來二通盡知眾生過去未來所應受化故。釋名出體如序品矣。從此第三結申滿地。
經。於六阿僧祇劫行一切忍波羅蜜多得大總持利益安樂。
解曰。六阿僧祇者如前加也。忍波羅蜜者。此度偏增。余非不修。隨力分故。得大總持者。四種如前悉圓滿故。利益安樂者結利他故。◎
◎從此第七明焰慧地文三如前且初第一標入地相。
經。複次焰慧地菩薩摩訶薩修行順忍無所攝受永斷微細身邊見故。
解曰。明入地者如金光明雲。四地菩薩是相先現。四方風輪種種妙花悉皆散灑充布地上。菩薩悉見也。焰慧地者。以智慧火燒諸煩惱。增長光明修覺分故。修行順忍者。第三順忍中下品忍也。修謂修習行謂進趣。忍名雖通令入此地證真之智名為順忍。初證此理忍義勝故。無所攝受者所證如也。謂此真如無所繫屬。非我係屬非我執等所依取故。永斷微細身邊見故者所斷障也。謂意識俱修斷煩惱身邊見也。言微細者。此身邊見最下品故。不作意緣故。遠隨現行故。
【現代漢語翻譯】 現代漢語譯本： 別不同於此。三業的差異，彼論中次第說：最初的神通是身業清凈，天耳和他心是口業清凈，宿命和死生是意業清凈。所知的差異：最初的神通能夠到達眾生所在之處，身勝解意迅速不同。天耳智通能夠知道說法音聲的意義。他心智通隨著各種言語聲音都能完全知曉。依據這個意義，種種不同的名稱隨著眾生而說。所以過去和未來二通能夠完全知曉眾生過去未來所應接受的教化。解釋名稱和顯出本體如序品所說。 從此第三部分總結並闡述圓滿地。 於六阿僧祇劫（無數個時間單位）行一切忍波羅蜜多（到達彼岸的修行方法），得到大總持（全面掌握佛法）的利益和安樂。 解釋：六阿僧祇劫如前面所加。忍波羅蜜是此地偏重修習的，其餘並非不修，而是隨能力而分配。得到大總持，是因為四種總持如前面所說都圓滿具足。利益安樂是總結利他。 從此第七部分闡明焰慧地，分為三部分，如前所述，首先是第一部分，標示入地之相。 複次，焰慧地菩薩摩訶薩（偉大的覺悟者）修行順忍（隨順真理的忍耐），沒有被任何事物所束縛，永遠斷除微細的身邊見（認為身心是真實存在的錯誤觀念）。 解釋：闡明入地之相，如《金光明經》所說：四地菩薩的相先顯現，四方風輪和種種妙花都散佈在地上，菩薩都能看見。焰慧地，是用智慧之火燒掉各種煩惱，增長光明和修習覺悟的緣分。修行順忍，是第三順忍中的下品忍。修是修習，行是進取。忍這個名稱雖然普遍，但令進入此地證悟真理的智慧名為順忍，因為初次證悟這個道理，忍的意義殊勝。沒有被任何事物所束縛，是指所證悟的真如（事物的真實本性）。意思是這個真如沒有被任何事物所繫縛，不是我所繫縛，也不是我執等所依取。永遠斷除微細的身邊見，是指所斷除的障礙。是指意識一同修習斷除煩惱的身邊見。說微細，是因為這個身邊見是最下品的，不作意去攀緣，遠離而隨順現行。
【English Translation】 English version: It is different from this. Regarding the differences in the three karmas, the treatise states in order: the initial supernormal power is the purification of body karma, divine hearing and telepathy are the purification of speech karma, and knowledge of past lives and death/rebirth are the purification of mind karma. Regarding the differences in what is known: the initial supernormal power can reach beings, and the body's superior understanding and intention are quickly different. Divine hearing wisdom can know the meaning of the sound of the Dharma being taught. Telepathic wisdom can fully know all kinds of speech sounds. Based on this meaning, various different names are spoken according to beings. Therefore, the two supernormal powers of past and future can fully know the past and future of beings who should be transformed. Explaining the names and revealing the essence is as described in the introduction. From this third part, it concludes and elaborates on the Full Ground. In six Asamkhya Kalpas (countless units of time), one practices all Kshanti Paramita (perfection of patience), obtaining the benefits and bliss of Maha-dharani (great total retention). Explanation: Six Asamkhya Kalpas are as added before. Kshanti Paramita is what is emphasized in this ground, but the others are not not practiced; they are allocated according to ability. Obtaining Maha-dharani is because the four kinds of dharani, as mentioned before, are all fully complete. Benefits and bliss are to conclude benefiting others. From this seventh part, the Flame Wisdom Ground is explained in three parts, as before. First is the first part, marking the appearance of entering the ground. Furthermore, the Flame Wisdom Ground Bodhisattva Mahasattva (great enlightened being) practices compliant patience (Anuloma-ksanti), is not possessed by anything, and permanently cuts off subtle Sakkayaditthi (self-view). Explanation: Explaining the appearance of entering the ground, as the Suvarnaprabhasa Sutra says: the appearance of the Fourth Ground Bodhisattva first appears, the wind wheels from the four directions and various wonderful flowers are scattered and spread on the ground, and the Bodhisattva can see them all. Flame Wisdom Ground is to burn away various afflictions with the fire of wisdom, increasing light and cultivating the conditions for enlightenment. Practicing compliant patience is the lower grade of patience in the third compliant patience. Practice is cultivation, and conduct is progress. Although the name patience is common, the wisdom that leads to entering this ground and realizing the truth is called compliant patience, because the meaning of patience is supreme when one first realizes this truth. Not being possessed by anything refers to the Suchness (true nature of things) that is realized. It means that this Suchness is not bound by anything, is not bound by me, and is not relied upon by self-grasping, etc. Permanently cutting off subtle Sakkayaditthi refers to the obstacles that are cut off. It refers to the Sakkayaditthi of afflictions that are cut off by the consciousness together with cultivation. Saying subtle is because this Sakkayaditthi is of the lowest grade, not intentionally clinging to conditions, and distantly following present actions.
說名微細。彼障此地菩提分法。入此地時便永斷故。見俱無明為所知障。此有二種。如金光明雲。一者味著等至喜悅無明。即是此中定愛俱者。于凈定中生味著故。二者微妙凈法愛樂無明。即是此中法愛俱者。言凈法者。謂真如法及菩提分法十二分教法。此二無明為所知障。與彼煩惱二愛相應。又二無明從無始來與意識中任運而生身邊二見相應而起。今入此地無明斷故。二愛二見皆永不行。斷種斷現準上悉也。然此地中與前異者。初二三地行施戒修相同世間。今第四地既得無漏菩提分法名出世矣。從此第二住地修行。于中分三。且初第一標所修行。
經。修習無邊菩提分法。
解曰。言修習者如十地論。謂此地中修菩提分行相無邊。或所利無邊。或即趣向果德無邊。名無邊也。分者因也亦支分義。趣果果分名分法也。從此第二明菩提分。
經。念處正勤神足根力覺道具足。
解曰。念處等者。前三各四次二各五次七后八為三十七。列名出體如前序品。此地所修皆無漏故。如十地經修念住勤一一皆云除世貪憂。神足已下盡八正道一一具四。依止厭依止離依心滅依止舍。花嚴經云迴向于舍也。如婆沙云。慧緣苦集名為厭故。能斷惑道皆名為離。離煩惱故。滅謂惑無滅理顯故。舍謂大舍寂靜住故。
【現代漢語翻譯】 現代漢語譯本： 說明細微之處。這種無明障礙此地的菩提分法（bódhifènfǎ，通往覺悟的組成部分），因為進入此地時便永遠斷除。見俱無明（jiànjùwúmíng，與見解相關的無明）是所知障（suǒzhīzhàng，對知識的障礙）。此有二種。如《金光明經》（Jīnguāngmíngjīng）所說：一者，味著等至喜悅無明（wèizhuó děngzhì xǐyuè wúmíng，對禪定喜悅的執著），即是此中定愛俱者（dìng ài jù zhě，與禪定之愛相關聯的無明），因為在清凈禪定中產生味著。二者，微妙凈法愛樂無明（wēimiào jìngfǎ àilè wùmíng，對微妙清凈之法的愛樂），即是此中法愛俱者（fǎ ài jù zhě，與法之愛相關聯的無明）。言凈法者，謂真如法（zhēnrúfǎ，事物的真實本性）及菩提分法十二分教法（bódhifènfǎ shíèrfèn jiàofǎ，十二類教法）。此二無明為所知障，與彼煩惱二愛相應。又二無明從無始以來與意識中任運而生身邊二見相應而起。今入此地無明斷故，二愛二見皆永不行。斷種斷現準上悉也。然此地中與前異者，初二三地行施戒修相同世間。今第四地既得無漏菩提分法名出世矣。從此第二住地修行。于中分三。且初第一標所修行。
經：修習無邊菩提分法。
解曰：言修習者如《十地論》（Shí dì lùn）。謂此地中修菩提分行相無邊。或所利無邊。或即趣向果德無邊。名無邊也。分者因也亦支分義。趣果果分名分法也。從此第二明菩提分。
經：念處正勤神足根力覺道具足。
解曰：念處等者。前三各四次二各五次七后八為三十七。列名出體如前序品。此地所修皆無漏故。如《十地經》（Shí dì jīng）修念住勤一一皆云除世貪憂。神足已下盡八正道一一具四。依止厭依止離依心滅依止舍。《華嚴經》（Huāyán jīng）云迴向于舍也。如《婆沙論》（Póshā lùn）云慧緣苦集名為厭故。能斷惑道皆名為離。離煩惱故。滅謂惑無滅理顯故。舍謂大舍寂靜住故。
【English Translation】 English version: Explaining the subtle aspects. This ignorance obstructs the Bodhipaksa-dharmas (bódhifènfǎ, factors leading to enlightenment) of this stage, because it is permanently severed upon entering this stage. The ignorance associated with views (jiànjùwúmíng, ignorance associated with views) is the obstacle to knowledge (suǒzhīzhàng, obstacle to knowledge). This has two types. As the Suvarnaprabhasa Sutra (Jīnguāngmíngjīng) says: First, the ignorance of delighting in meditative absorption (wèizhuó děngzhì xǐyuè wúmíng, ignorance of delighting in meditative absorption), which is the ignorance associated with love of meditation (dìng ài jù zhě, ignorance associated with love of meditation), because attachment arises in pure meditation. Second, the ignorance of delighting in subtle pure dharmas (wēimiào jìngfǎ àilè wùmíng, ignorance of delighting in subtle pure dharmas), which is the ignorance associated with love of the Dharma (fǎ ài jù zhě, ignorance associated with love of the Dharma). 'Pure dharmas' refers to the Suchness Dharma (zhēnrúfǎ, the true nature of things) and the twelve categories of Bodhipaksa-dharmas (bódhifènfǎ shíèrfèn jiàofǎ, twelve categories of teachings). These two types of ignorance are obstacles to knowledge, corresponding to the two loves of afflictions. Furthermore, these two types of ignorance arise spontaneously in consciousness from beginningless time, corresponding to the two views of self and other. Now, upon entering this stage, because ignorance is severed, both love and both views cease to function permanently. The severing of seeds and manifestations is similar to the above. However, what differs in this stage from the previous ones is that in the first two or three stages, the practice of giving, morality, and cultivation are similar to those of the world. Now, in the fourth stage, having attained the undefiled Bodhipaksa-dharmas, one is said to have transcended the world. From here, one cultivates in the second dwelling place. Within this, there are three divisions. First, the first one indicates the practice to be cultivated.
Sutra: Cultivating the boundless Bodhipaksa-dharmas.
Explanation: 'Cultivating' is as in the Dasabhumika Sutra (Shí dì lùn). It means that in this stage, the aspects of cultivating Bodhipaksa-dharmas are boundless. Or the benefits are boundless. Or the approach to the virtues of the result is boundless. This is called 'boundless'. 'Paksa' means cause, and also the meaning of component. Approaching the result, the components of the result are called Bodhipaksa-dharmas. From here, the second explains the Bodhipaksa-dharmas.
Sutra: The foundations of mindfulness, right exertion, psychic powers, roots, powers, factors of enlightenment are complete.
Explanation: The foundations of mindfulness, etc., the first three each have four, the next two each have five, the next seven, and the last eight, totaling thirty-seven. The names and entities are listed as in the introductory chapter. Because all that is cultivated in this stage is undefiled, as in the Dasabhumika Sutra (Shí dì jīng), cultivating the foundations of mindfulness and right exertion each say to eliminate worldly greed and sorrow. From the psychic powers downwards, all eightfold noble paths each have four. Relying on aversion, relying on detachment, relying on the cessation of mind, relying on abandonment. The Avatamsaka Sutra (Huāyán jīng) says to dedicate to abandonment. As the Abhidharma-mahāvibhāṣā-śāstra (Póshā lùn) says, wisdom contemplating suffering and its accumulation is called aversion. That which can sever the path of delusion is called detachment. Because it is detached from afflictions. Cessation means that the principle of the cessation of afflictions is revealed. Abandonment means dwelling in great abandonment and tranquility.
廣如俱舍論第二十五對法第十具分別也。從此第三明所趣果。
經。為欲成就力無所畏不共佛法。
解曰。為趣佛果文易可知。從此第二經申滿地。
經。於七阿僧祇劫修習無量精進波羅蜜多遠離懈怠普利眾生。
解曰。於七阿僧祇者如前加也。言無量者眾行廣故。習修不退皆精進故。此度偏增余隨分故。遠離懈怠者障永斷故。普利眾生者等利他故。從此第八明難勝地文三如前。且初第一標入地相。
經。複次難勝地菩薩摩訶薩以四無畏隨順真如清凈平等無差別相斷隨小乘樂求涅槃。
解曰。明入地者如金光明雲。五地菩薩是相先現。有妙寶女。寶實瓔珞周遍嚴身。首冠名花以為其飾。菩薩悉見也。難勝地者。修行方便勝智自在能得難得名難勝地。以四無畏者。此有二種。一者佛果四無畏。一一切智無畏。二漏盡無畏。三障道無畏。四出苦道無畏。如常分別。二者菩薩四無畏。一聞持無畏。二解脫無畏。三處眾無畏。四答難無畏。如前已解。若后四種希轉增進廣行利樂。加行引發入此地故。若前四種由此地中能證之智所斷之障。知諸地中障道出道分同果故名無畏也。隨順真如者如十地論第八云。隨順平等真如法故。準彼論者。謂能證智隨順平等證真如理中品順忍也。清凈平等無
【現代漢語翻譯】 現代漢語譯本：廣如《俱舍論》第二十五對法第十具分別所說。從此第三部分闡明所趣向的果位。
經文：爲了成就十力（dasabala，佛陀擁有的十種力量）、四無所畏（catu-vaisaradyani，佛陀的四種無畏）和不共佛法（avenika-dharma，佛獨有的功德）。
解釋：爲了趣向佛果，文義容易理解。從此第二部分經文闡述圓滿的菩薩地。
經文：於七阿僧祇劫（asamkhyeya-kalpa，極長的時間單位）修習無量精進波羅蜜多（virya-paramita，精進的完美），遠離懈怠，普遍利益眾生。
解釋：關於七阿僧祇劫，如前文所述。說『無量』是因為所修行的法門廣大。修習不退轉，都是精進的緣故。此度（波羅蜜多）偏重精進，其餘的隨分而增。遠離懈怠，是因為障礙永遠斷除的緣故。普遍利益眾生，是因為平等利益他人的緣故。從此第八部分闡明難勝地，文義分三部分，如前所述。首先是第一部分，標示入地的相狀。
經文：複次，難勝地（durjaya，第五菩薩地）的菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）以四無畏（catu-vaisaradyani，菩薩的四種無畏）隨順真如（tathata，事物的真實本性），清凈平等，沒有差別之相，斷除隨順小乘（hinayana，早期佛教）而樂於追求涅槃（nirvana，解脫）。
解釋：闡明入地之相，如《金光明經》所說：五地菩薩的相先顯現，有美妙的寶女，寶貴的瓔珞週身莊嚴，頭戴名貴的花朵作為裝飾，菩薩都能看見。難勝地，是因為修行方便、殊勝智慧自在，能夠得到難以得到的果位，所以名為難勝地。以四無畏，這裡有兩種四無畏。一是佛果的四無畏：一、一切智無畏（sarvajna-vaisaradya，對一切智慧的無畏）；二、漏盡無畏（ksayastha-vaisaradya，對煩惱已盡的無畏）；三、障道無畏（antikarika-dharmata-vaisaradya，對障礙之道的無畏）；四、出苦道無畏（niyyanika-magga-vaisaradya，對出離苦難之道的無畏），如常分別。二是菩薩的四無畏：一、聞持無畏（dhrti-vaisaradya，對聽聞和憶持佛法的無畏）；二、解脫無畏（moksa-vaisaradya，對解脫的無畏）；三、處眾無畏（parisad-vaisaradya，在眾人面前說法無畏）；四、答難無畏（pratibhana-vaisaradya，對回答問題的無畏），如前已解釋。如果是后四種，希望能夠輾轉增進，廣行利益安樂，通過加行引發而入此地。如果是前四種，由此地中能夠證得的智慧，所斷除的障礙，知道諸地中障礙之道和出離之道，與佛果相同，所以名為無畏。隨順真如，如《十地經論》第八卷所說：隨順平等真如法。按照該論的說法，是指能夠證得的智慧隨順平等，在證悟真如理的中品順忍。 清凈平等沒有...
【English Translation】 English version: As extensively explained in the twenty-fifth chapter, 'Analysis of the Elements' (Dhatuvibhanga), of the tenth section, 'Analysis of the Aggregates' (Prakaranapada), in the Abhidharmakosa-bhasya. From this point, the third part elucidates the fruit to be attained.
Sutra: In order to accomplish the ten powers (dasabala, the ten powers of a Buddha), the four fearlessnesses (catu-vaisaradyani, the four fearlessnesses of a Buddha), and the unique Buddha-dharmas (avenika-dharma, the unique qualities of a Buddha).
Explanation: 'In order to attain the fruit of Buddhahood,' the meaning of the text is easily understood. From this point, the second part of the sutra elaborates on the complete Bodhisattva grounds.
Sutra: Through cultivating immeasurable perfection of vigor (virya-paramita, the perfection of vigor) for seven asamkhyeya-kalpas (asamkhyeya-kalpa, an immeasurably long period of time), being far from laziness, and universally benefiting sentient beings.
Explanation: Regarding the seven asamkhyeya-kalpas, as mentioned previously. It is said 'immeasurable' because the practices cultivated are vast. Cultivating without regression is all due to vigor. This perfection (paramita) emphasizes vigor, while the others increase accordingly. Being far from laziness is because the obstacles are permanently severed. Universally benefiting sentient beings is because of equally benefiting others. From this point, the eighth part elucidates the Durjaya Ground (the fifth Bodhisattva ground), with the meaning divided into three parts, as mentioned before. First is the first part, indicating the characteristics of entering the ground.
Sutra: Furthermore, the Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great Bodhisattva) of the Durjaya Ground (durjaya, the fifth Bodhisattva ground) accords with Suchness (tathata, the true nature of things) through the four fearlessnesses (catu-vaisaradyani, the four fearlessnesses of a Bodhisattva), being pure and equal, without characteristics of difference, and severing the inclination towards Nirvana (nirvana, liberation) sought by those who follow the Hinayana (hinayana, early Buddhism).
Explanation: Elucidating the characteristics of entering the ground, as stated in the Suvarnaprabhasa Sutra: the characteristics of the fifth ground Bodhisattva first appear, with beautiful jewel maidens, precious necklaces adorning their bodies, and precious flowers adorning their heads, all of which the Bodhisattva can see. The Durjaya Ground is so named because of the skillful means of practice, the freedom of superior wisdom, and the ability to attain the difficult-to-obtain fruit. With the four fearlessnesses, there are two types of four fearlessnesses here. First, the four fearlessnesses of the Buddha-fruit: 1. Fearlessness of omniscience (sarvajna-vaisaradya, fearlessness regarding all knowledge); 2. Fearlessness of the exhaustion of outflows (ksayastha-vaisaradya, fearlessness regarding the exhaustion of afflictions); 3. Fearlessness of obstacles to the path (antikarika-dharmata-vaisaradya, fearlessness regarding obstacles to the path); 4. Fearlessness of the path to liberation from suffering (niyyanika-magga-vaisaradya, fearlessness regarding the path to liberation from suffering), as commonly distinguished. Second, the four fearlessnesses of the Bodhisattva: 1. Fearlessness of retention (dhrti-vaisaradya, fearlessness regarding hearing and retaining the Dharma); 2. Fearlessness of liberation (moksa-vaisaradya, fearlessness regarding liberation); 3. Fearlessness in the assembly (parisad-vaisaradya, fearlessness in speaking before a crowd); 4. Fearlessness in answering questions (pratibhana-vaisaradya, fearlessness in answering questions), as explained previously. If it is the latter four, it is hoped that they can be progressively increased, broadly practicing benefit and happiness, and entering this ground through the instigation of effort. If it is the former four, the wisdom that can be attained in this ground, the obstacles that are severed, knowing the obstacles to the path and the path to liberation in the various grounds, are the same as the Buddha-fruit, so it is called fearlessness. Accordance with Suchness, as stated in the eighth volume of the Dasabhumika Sutra: according with the Dharma of equal Suchness. According to that treatise, it refers to the wisdom that can be attained according with equality, and the middle-grade forbearance that accords with the principle of realizing Suchness. Pure and equal without...
差別相者所證如也。染凈平等體無差別。非如眼等有差別故。斷隨小乘樂求涅槃者所斷障也。謂前地中修菩提分雖得無漏。由所知障令善心等而有欣厭。同小乘等厭背生死欣求涅槃。此有二種如金光明雲。一者欲背生死無明。即是此中厭生死者。二者希趣涅槃無明。即是此中樂涅槃者。此二無明障於五地無差別道。入五地時便永斷故。從此第三住地修行。于中分三。初明觀諸諦。次明習技藝。后明出障道。且初第一明觀諸諦。
經。集諸功德具觀諸諦此苦聖諦集滅道諦世俗勝義觀無量諦。
解曰。集諸功德者積集無量行愿功德也。如十地論第七云。修習菩提心得大願力故。不疲倦心慈悲不捨眾生故。得善根力修習功德智慧行故。不捨眾生力不休息諸行故。正修行力起方便善巧故。無厭足力照見上上地故。得他勝力正受如來加護故。自得勝力得念定慧故。然此八中總有四對。初二二利后二自他廣明。此地集諸德也。具觀諸諦者標所觀也。此苦等諦觀無量者。四諦二諦具攝真俗境無量故。能證之智解無量故。從此第二明習技藝文復分二。且初第一明習技藝。
經。為利眾生習諸伎藝文字醫方讚詠戲㗛工巧咒術外道異論吉兇占相一無錯謬。
解曰。為利眾生習諸伎藝者標利他也。技術業藝有無別故
【現代漢語翻譯】 現代漢語譯本：『差別相者所證如也』，意指通過區分各種現象所證悟的真如（Tathata）境界。『染凈平等體無差別』，意指污染和清凈在本質上是平等的，沒有差別。『非如眼等有差別故』，不像眼睛等感官那樣有差別。『斷隨小乘樂求涅槃者所斷障也』，這是指斷除那些跟隨小乘佛教，喜歡追求涅槃的人所要斷除的障礙。『謂前地中修菩提分雖得無漏』，意思是說，雖然在前一階段的修行中修習菩提分法已經獲得了無漏的功德，『由所知障令善心等而有欣厭』，但是由於所知障（Jnana-avarana）的存在，使得善心等仍然會有欣喜和厭惡的情緒。『同小乘等厭背生死欣求涅槃』，這與小乘佛教徒厭惡生死，欣求涅槃的心態相同。『此有二種如金光明雲』，這種情況有兩種，正如《金光明經》（Suvarnaprabhasa Sutra）所說：『一者欲背生死無明』，第一種是想要背離生死的無明，『即是此中厭生死者』，也就是這裡所說的厭惡生死的人。『二者希趣涅槃無明』，第二種是希望趣向涅槃的無明，『即是此中樂涅槃者』，也就是這裡所說的喜歡涅槃的人。『此二無明障於五地無差別道』，這兩種無明障礙了第五地的無差別道。『入五地時便永斷故』，進入第五地的時候，這些無明就會被永遠斷除。『從此第三住地修行，于中分三』，從這第三個住地開始修行，其中分為三個部分。『初明觀諸諦』，首先是闡明如何觀察諸諦（Arya-satya）。『次明習技藝』，其次是闡明如何學習技藝。『后明出障道』，最後是闡明如何脫離障礙的道路。『且初第一明觀諸諦』，首先闡明如何觀察諸諦。 『經。集諸功德具觀諸諦此苦聖諦集滅道諦世俗勝義觀無量諦。』 『解曰。集諸功德者積集無量行愿功德也』，意思是說，『集諸功德』就是積累無量的修行和願力功德。『如十地論第七云』，正如《十地經論》（Dasabhumika Sutra Shastra）第七卷所說：『修習菩提心得大願力故』，因為修習菩提心（Bodhi-citta）而獲得強大的願力，『不疲倦心慈悲不捨眾生故』，因為不疲倦的心和慈悲心而不捨棄眾生，『得善根力修習功德智慧行故』，因為獲得善根的力量而修習功德和智慧行，『不捨眾生力不休息諸行故』，因為不捨棄眾生的力量而不停止各種修行，『正修行力起方便善巧故』，因為正確的修行力量而產生方便善巧，『無厭足力照見上上地故』，因為沒有厭足的力量而照見更高的境界，『得他勝力正受如來加護故』，因為獲得他勝的力量而正確地接受如來的加持，『自得勝力得念定慧故』，因為自己獲得勝利的力量而獲得念、定、慧。『然此八中總有四對』，這八種力量總共有四對。『初二二利后二自他廣明』，前兩對是關於利益自己和利益他人的，后兩對是廣泛地闡明自己和他人。『此地集諸德也』，這一地是積累各種功德的階段。『具觀諸諦者標所觀也』，『具觀諸諦』是標明所要觀察的對象。『此苦等諦觀無量者』，『此苦等諦』，即苦（Dukkha）、集（Samudaya）、滅（Nirodha）、道（Marga）四聖諦，『觀無量者』，觀察是無量的。『四諦二諦具攝真俗境無量故』，四諦和二諦（真諦和俗諦）包含了真實和世俗的境界，這些境界是無量的。『能證之智解無量故』，能夠證悟的智慧理解也是無量的。『從此第二明習技藝文復分二』，從這第二部分開始闡明如何學習技藝，又分為兩個部分。『且初第一明習技藝』，首先闡明如何學習技藝。 『經。為利眾生習諸伎藝文字醫方讚詠戲㗭工巧咒術外道異論吉兇占相一無錯謬。』 『解曰。為利眾生習諸伎藝者標利他也』，意思是說，『為利眾生習諸伎藝』是標明利益他人。『技術業藝有無別故』，技術和行業技藝有有和無的區別。
【English Translation】 English version: 『Difference in characteristics is the Suchness (Tathata) that is realized,』 meaning that the true nature of reality is realized through distinguishing various phenomena. 『Defilement and purity are equal in nature, without difference,』 meaning that defilement and purity are equal in essence, without any distinction. 『Not like the eyes, etc., which have differences,』 unlike the senses such as the eyes, which have distinctions. 『Severing the obstacles that those who follow the Hinayana and delight in seeking Nirvana sever,』 referring to the obstacles that those who follow the Hinayana Buddhism and enjoy pursuing Nirvana need to eliminate. 『It is said that although one cultivates the aspects of Bodhi in the previous stage and attains non-outflow,』 meaning that although one has cultivated the aspects of Bodhi (enlightenment) in the previous stage and attained non-outflow merits, 『due to the Jnana-avarana (obscuration of knowledge), wholesome thoughts, etc., still have joy and aversion,』 due to the existence of Jnana-avarana, wholesome thoughts still have emotions of joy and aversion. 『Similar to the Hinayana, they are weary of birth and death and delight in seeking Nirvana,』 this is similar to the mindset of Hinayana Buddhists who are weary of birth and death and delight in seeking Nirvana. 『There are two types of this, as the Suvarnaprabhasa Sutra says,』 there are two types of this situation, as the Suvarnaprabhasa Sutra says: 『First, the ignorance of wanting to turn away from birth and death,』 the first is the ignorance of wanting to turn away from birth and death, 『which is the one who is weary of birth and death here,』 which is the one who is weary of birth and death mentioned here. 『Second, the ignorance of hoping to go towards Nirvana,』 the second is the ignorance of hoping to go towards Nirvana, 『which is the one who delights in Nirvana here,』 which is the one who delights in Nirvana mentioned here. 『These two ignorances obstruct the path of non-difference in the fifth stage,』 these two ignorances obstruct the path of non-difference in the fifth stage. 『When entering the fifth stage, they are permanently severed,』 when entering the fifth stage, these ignorances will be permanently severed. 『From this third dwelling place, practice is cultivated, divided into three parts,』 from this third dwelling place, practice is cultivated, divided into three parts. 『First, clarifying the observation of the Truths,』 first is clarifying how to observe the Arya-satyas (Noble Truths). 『Second, clarifying the learning of skills,』 second is clarifying how to learn skills. 『Third, clarifying the path of escaping obstacles,』 finally is clarifying the path of escaping obstacles. 『First, clarifying the observation of the Truths,』 first clarifying how to observe the Truths. 『Sutra: Accumulating all merits, fully observing all Truths, these Noble Truths of suffering, the Truths of accumulation, cessation, and the path, observing limitless Truths in conventional and ultimate reality.』 『Explanation: Accumulating all merits means accumulating limitless merits of practice and vows,』 meaning that 『accumulating all merits』 is accumulating limitless merits of practice and vows. 『As the Dasabhumika Sutra Shastra says in the seventh chapter,』 as the Dasabhumika Sutra Shastra says in the seventh chapter: 『Because of cultivating the Bodhi-citta and gaining great power of vows,』 because of cultivating the Bodhi-citta and gaining great power of vows, 『because of the unwearied mind and compassion not abandoning sentient beings,』 because of the unwearied mind and compassion not abandoning sentient beings, 『because of gaining the power of good roots and cultivating merits and wisdom practices,』 because of gaining the power of good roots and cultivating merits and wisdom practices, 『because of the power of not abandoning sentient beings and not ceasing various practices,』 because of the power of not abandoning sentient beings and not ceasing various practices, 『because of the power of correct practice and arising skillful means,』 because of the power of correct practice and arising skillful means, 『because of the power of non-satisfaction and seeing the higher and higher stages,』 because of the power of non-satisfaction and seeing the higher and higher stages, 『because of gaining the power of overcoming others and correctly receiving the protection of the Tathagata,』 because of gaining the power of overcoming others and correctly receiving the protection of the Tathagata, 『because of gaining the power of self-attainment and gaining mindfulness, concentration, and wisdom,』 because of gaining the power of self-attainment and gaining mindfulness, concentration, and wisdom. 『Among these eight, there are four pairs in total,』 among these eight powers, there are four pairs in total. 『The first two are for benefiting oneself and others, and the last two broadly clarify oneself and others,』 the first two pairs are about benefiting oneself and others, and the last two broadly clarify oneself and others. 『This stage is the stage of accumulating all merits,』 this stage is the stage of accumulating all merits. 『Fully observing all Truths means marking what is to be observed,』 『fully observing all Truths』 is marking what is to be observed. 『These Truths of suffering, etc., observing limitlessly,』 『these Truths of suffering, etc.』, namely the Four Noble Truths of Dukkha (suffering), Samudaya (accumulation), Nirodha (cessation), and Marga (path), 『observing limitlessly,』 the observation is limitless. 『The Four Truths and the Two Truths fully encompass the limitless realms of true and conventional reality,』 the Four Truths and the Two Truths (the Truth of Reality and the Truth of Convention) encompass the realms of true and conventional reality, which are limitless. 『The wisdom that can realize understands limitlessly,』 the wisdom that can realize also understands limitlessly. 『From this second part, clarifying the learning of skills is divided into two parts,』 from this second part, clarifying how to learn skills is divided into two parts. 『First, clarifying the learning of skills,』 first clarifying how to learn skills. 『Sutra: For the benefit of sentient beings, learning all kinds of skills, writing, medicine, praise, singing, drama, craftsmanship, spells, heretical doctrines, auspicious and inauspicious divination, without any mistakes.』 『Explanation: Learning all kinds of skills for the benefit of sentient beings means marking benefiting others,』 meaning that 『learning all kinds of skills for the benefit of sentient beings』 is marking benefiting others. 『Technical and professional skills have differences in existence and non-existence,』 technical and professional skills have differences in existence and non-existence.
。文字者書記故。醫方者救療故。讚詠者文辭故。戲㗛者歌樂故。工巧者雕鏤等故。咒術者隱顯等故。外道異論者十六異論故。吉兇占相者。占謂卜噬相謂候貌。或於夢寐或於列宿皆善占相能知吉兇無錯謬故。從此第二明趣菩提。
經。但于眾生不為損惱為利益故咸悉開示漸令安住無上菩提。
解曰。開此示彼。余文易了。從此第三明出障道。
經。知諸地中出道障道。
解曰。知諸地中者。謂知諸地障道出道入住滿心皆悉了矣。從此第三結申滿地。
經。於八阿僧祇劫常修三昧開發諸行。
解曰。於八阿僧祇劫者如前加也。常修三昧者。禪度偏增余隨力分。依定開發諸行愿故。從此第九明現前地文三如前。且初第一標入地相。
經。複次現前地菩薩摩訶薩得上順忍住三脫門能盡三界集因集業粗現行相。
解曰。明入地者如金光明雲。六地菩薩是相先現。七寶花池有四階道。金砂遍佈清凈無穢。八功德水皆悉盈滿。嗢缽羅花．波頭摩花．分頭花．芬陀利花隨處莊嚴。于花池所遊戲快樂清涼無比。菩薩悉見也。現前地者。行法相續了了顯現無相思惟悉現前故。得上順忍者。明能證智。上品忍也。住三脫門者如十地論第八云。欲入第六地。得一切法自性無相平等故。準
【現代漢語翻譯】 現代漢語譯本：文字是指記錄事務的緣故。醫方是指救治疾病的緣故。讚詠是指運用文辭的緣故。戲㗛是指歌舞娛樂的緣故。工巧是指雕刻鏤空的緣故。咒術是指隱身顯形的緣故。外道異論是指十六種不同的理論的緣故。吉兇占相是指，占是說卜筮，相是說觀察容貌，或者通過夢境，或者通過星宿，都善於占卜相面，能夠知道吉兇而沒有差錯的緣故。從此第二部分說明趣向菩提。
經文：但對於眾生不造成損害，爲了利益眾生的緣故，全都開導曉示，逐漸使他們安住于無上菩提。
解釋：開導這個，曉示那個。其餘的文字容易理解。從此第三部分說明脫離障礙。
經文：知道各個地中的出道和障道。
解釋：知道各個地中，是指知道各個地中的障道、出道、入住和圓滿，全都明瞭。從此第三部分總結陳述圓滿地。
經文：在八阿僧祇劫中，經常修習三昧，開發各種行。
解釋：在八阿僧祇劫中，如前面所說增加。經常修習三昧，是指禪定的修行增多，其餘的隨能力分配。依靠禪定開發各種行愿的緣故。從此第九部分說明現前地，經文分為三部分，和前面一樣。首先第一部分標示入地之相。
經文：再次，現前地（Pratyaksa-bhumi）菩薩摩訶薩，得到上順忍，安住於三脫門（trini vimoksa-mukha），能夠窮盡三界（tri-dhatu）的集因集業粗現行相。
解釋：說明入地之相，如《金光明經》所說：『六地菩薩的相先顯現，七寶花池有四階道，金砂遍佈，清凈沒有污穢，八功德水全都盈滿，嗢缽羅花（utpala，青蓮花）、波頭摩花（padma，紅蓮花）、分頭花（kumuda，白蓮花）、芬陀利花（pundarika，大白蓮花）隨處莊嚴。在花池中游戲快樂，清涼無比，菩薩全都看見。』現前地（Pratyaksa-bhumi）是指，行法相續，明瞭顯現，沒有相的思惟全都顯現的緣故。得到上順忍，說明能夠證得智慧，是上品忍。安住於三脫門（trini vimoksa-mukha），如《十地論》第八卷所說：『想要進入第六地，得到一切法自性無相平等。』依據
【English Translation】 English version: 'Texts' refer to the reason for recording matters. 'Medical prescriptions' refer to the reason for curing diseases. 'Eulogies' refer to the reason for using literary expressions. 'Jesting' refers to the reason for singing and dancing for entertainment. 'Craftsmanship' refers to the reason for carving and engraving. 'Incantations' refer to the reason for concealing and revealing. 'Heretical doctrines' refer to the reason for sixteen different theories. 'Auspicious and inauspicious divination' refers to, 'divination' meaning fortune-telling, 'physiognomy' meaning observing appearances, or through dreams, or through constellations, all are good at divination and physiognomy, able to know good and bad without error. From this second part, it explains approaching Bodhi.
Sutra: 'But towards sentient beings, not causing harm, for the sake of benefiting sentient beings, all are opened and shown, gradually causing them to dwell in unsurpassed Bodhi.'
Explanation: Opening this, showing that. The remaining text is easy to understand. From this third part, it explains escaping obstacles.
Sutra: 'Knowing the exiting paths and obstructing paths in all the grounds.'
Explanation: 'Knowing in all the grounds' means knowing the obstructing paths, exiting paths, entering and dwelling, and fulfillment in all the grounds, all are understood. From this third part, it concludes and states the fulfilled ground.
Sutra: 'In eight asamkhya kalpas, constantly cultivating samadhi, developing all practices.'
Explanation: 'In eight asamkhya kalpas' is as added before. 'Constantly cultivating samadhi' means that the practice of dhyana is increased, and the rest is distributed according to ability. Relying on samadhi to develop all vows and practices. From this ninth part, it explains the Pratyaksa-bhumi (現前地), the text is divided into three parts, the same as before. First, the first part indicates the appearance of entering the ground.
Sutra: 'Furthermore, the Pratyaksa-bhumi (現前地) Bodhisattva-Mahasattva, obtains superior forbearance, dwells in the three vimoksa-mukha (三脫門), able to exhaust the causes and karmas of the three realms (tri-dhatu 三界), and the coarse manifest appearances.'
Explanation: Explaining the appearance of entering the ground, as the Suvarnaprabhasa Sutra says: 'The appearance of the sixth ground Bodhisattva appears first, the seven-jeweled flower pond has four stairways, golden sand is spread all over, pure and without defilement, the eight meritorious waters are all full, utpala (嗢缽羅花, blue lotus), padma (波頭摩花, red lotus), kumuda (分頭花, white lotus), pundarika (芬陀利花, great white lotus) flowers adorn everywhere. Playing happily in the flower pond, incomparably cool, the Bodhisattva sees all.' Pratyaksa-bhumi (現前地) means that the practice of Dharma continues, clearly manifests, and the thoughts without form all appear. Obtaining superior forbearance means being able to attain wisdom, it is superior forbearance. Dwelling in the three vimoksa-mukha (三脫門), as the tenth ground treatise, volume eight, says: 'Wanting to enter the sixth ground, obtaining the self-nature of all dharmas, without form and equal.' According to
彼即顯證三脫門平等真理也。如唯識論。此地所證。無染凈如本性。無染非后凈故。能盡三界等者所斷障也。能盡即是斷盡義也。言三界者明所依也。集因者俱生煩惱及識種也。集業者福非福等諸業種也。皆是集論分段因故。粗現行相者所知障也。謂由前地觀於四諦二染二凈執有染凈粗相現行。障於六地無染凈道。謂此無明有其二種。如金光明雲。一者觀行流轉無明。即是此中執有染者。二者粗相現前無明。即是此中執有凈者。取凈相故相觀多行未能多時住無相觀。入此地時彼二無明及集因集業俱永斷故斷彼種現。準前悉故從此第二住地修行。于中分二。且初第一明緣生觀。
◎經大悲增上觀諸生死無明闇覆業集識種名色六處觸受愛取有生老死等皆由著我解曰。大悲增上觀諸生死者。先起大悲利生增上。觀諸世間受生死故。如十地經云。世間受身生處差別皆以著我。若離於我則無生等。無明闇覆者。發業無明速闇為性。覆真實理生死本故。業習者。業謂非福福不動行。習謂熏習也。識種者總報識種于結生位種生現故。名色者。初結生位非色四蘊總立為名。羯邏藍等名之為色。合此二種為名色故。六處者名色增長有明等生六根處故。觸謂觸對。根境識三和合生故。受謂領納。因觸生故。然識等五約位以明。此之五
【現代漢語翻譯】 現代漢語譯本：那是指顯現並證實三解脫門（三脫門：空門、無相門、無作門）的平等真理。《唯識論》中說，此地（指第六地）所證悟的，是無染無凈的如如本性。之所以說『無染』，是因為並非是去除后才清凈，而是本來如此。『能盡三界等者所斷障』，是指能夠斷盡三界（欲界、色界、無色界）等眾生所應斷除的障礙。『能盡』就是斷盡的意思。『三界』是指所依之處。『集因』是指俱生煩惱以及阿賴耶識中的種子。『集業』是指福業、非福業等各種業的種子。這些都是《集論》中所說的分段生死的因。『粗現行相』是指所知障。這是說，由於前五地（指五地）的修行者觀察四諦（苦、集、滅、道）時，對於染和凈的二元對立產生執著，認為有染有凈的粗顯之相在現行，從而障礙了第六地所證悟的無染無凈之道。這種無明有兩種，如《金光明經》所說：一是觀行流轉無明，就是指這裡執著有染的；二是粗相現前無明，就是指這裡執著有凈的。因為執取清凈之相，所以相續觀行的時間較長，不能長時間安住于無相觀。進入第六地時，這兩種無明以及集因、集業都永遠斷除，所以斷除了它們的種子和現行。依照前面的次第，從此第二住地（指第六地）開始修行，其中分為兩個方面。首先是第一方面，闡明緣起觀。 『經大悲增上觀諸生死無明闇覆業集識種名色六處觸受愛取有生老死等皆由著我』，解釋說：『大悲增上觀諸生死者』，首先發起大悲心，以利益眾生為增上緣，觀察世間眾生遭受生死輪迴之苦。如《十地經》所說：世間眾生感受身體和生處的差別，都是因為執著於我。如果能夠遠離我執，就不會有生等苦。『無明闇覆者』，發起業力的無明，以快速的黑暗為特性，覆蓋了真實的道理，是生死的根本原因。『業習者』，業是指非福業、福業、不動業等行為，習是指熏習。『識種者』，是指總報識（阿賴耶識）的種子，在結生位時，種子生出現行。『名色者』，在最初結生位時，非色的四蘊（受、想、行、識）總稱為名，羯邏藍（受精卵）等稱為色。合起來這兩種就稱為名色。『六處者』，名色增長，有明等生出六根（眼、耳、鼻、舌、身、意）的處所。『觸謂觸對』，是根、境、識三者和合而生。『受謂領納』，是因觸而生。然而，識等五蘊（識、名色、六處、觸、受）是按照次第來闡明的，這五蘊
【English Translation】 English version: That is to manifest and prove the equal truth of the three doors of liberation (三脫門: emptiness, signlessness, and wishlessness). As the Yogācārabhūmi-śāstra states, what is realized in this ground (referring to the sixth ground) is the suchness nature of being without defilement or purity. The reason for saying 'without defilement' is that it is not pure after removal, but is originally so. 'Able to exhaust the obstacles to be eliminated by those in the three realms, etc.' refers to being able to completely eliminate the obstacles that beings in the three realms (desire realm, form realm, formless realm) should eliminate. 'Able to exhaust' means the meaning of complete elimination. 'Three realms' refers to the place of reliance. 'Causation of accumulation' refers to the co-arisen afflictions and the seeds in the Ālaya-vijñāna (阿賴耶識). 'Accumulated karma' refers to the seeds of various karmas such as meritorious and non-meritorious karma. These are all causes of segmented existence as stated in the Abhidharmasamuccaya. 'Coarse manifest appearances' refers to the jñeyāvaraṇa (所知障). This means that due to the previous five grounds (referring to the fifth ground), when practitioners observe the Four Noble Truths (苦, 集, 滅, 道), they become attached to the duality of defilement and purity, believing that coarse appearances of defilement and purity are manifesting, thereby obstructing the path of non-defilement and non-purity realized in the sixth ground. This ignorance has two types, as stated in the Suvarṇaprabhāsa Sūtra: first, the ignorance of the flow of contemplation, which refers to those who are attached to defilement; second, the ignorance of coarse appearances manifesting, which refers to those who are attached to purity. Because of grasping the appearance of purity, the continuous contemplation takes a long time, and one cannot abide in signless contemplation for a long time. When entering the sixth ground, these two types of ignorance, as well as the causation of accumulation and accumulated karma, are permanently eliminated, so their seeds and manifestations are cut off. According to the previous order, from this second dwelling place (referring to the sixth ground), cultivation begins, which is divided into two aspects. First is the first aspect, elucidating the contemplation of dependent origination. 'Through great compassion, one increasingly contemplates all birth and death, ignorance obscuring, karma accumulating, seed of consciousness, name and form, six sense bases, contact, sensation, love, grasping, existence, birth, old age, death, etc., all arise from attachment to self.' The explanation says: 'Through great compassion, one increasingly contemplates all birth and death,' first arousing great compassion, taking benefiting beings as the increasing condition, observing the suffering of sentient beings in the cycle of birth and death. As the Daśabhūmika Sūtra states: the differences in the bodies and birthplaces that sentient beings experience are all because of attachment to self. If one can be free from self-attachment, there will be no suffering of birth, etc. 'Ignorance obscuring' refers to the ignorance that initiates karma, with rapid darkness as its characteristic, covering the true principle, which is the root cause of birth and death. 'Karmic habits' refers to actions such as non-meritorious karma, meritorious karma, and unwavering karma; habits refer to the process of conditioning. 'Seed of consciousness' refers to the seed of the collective retribution consciousness (Ālaya-vijñāna), which manifests in the moment of rebirth. 'Name and form' refers to the non-material four aggregates (feeling, perception, volition, consciousness) collectively called 'name' in the initial moment of rebirth, and the kalala (受精卵) etc. are called 'form'. Combining these two is called 'name and form'. 'Six sense bases' refers to the growth of name and form, with the arising of the six sense organs (eye, ear, nose, tongue, body, mind) from clarity, etc. 'Contact' refers to the coming together of the root, object, and consciousness. 'Sensation' refers to the reception, which arises from contact. However, the five aggregates (consciousness, name and form, six sense bases, contact, sensation) are explained in order, these five aggregates
果種種唯無記。隨業所生起必俱故。愛謂潤惑。受增名取。業等六種增長名有。有當果故。隨於諸趣蘊起名生。衰變名老。滅壞名死。言等者等彼憂悲苦惱也。亦顯緣起長劫輪迴治道未生恒無盡故。皆由著我者。菩薩觀彼長劫輪迴由有我故生死不斷。從此第二三脫門觀。
經。無明業果非有非無一相無相而不二故。
解曰。無明業果者。無明愛取三是無明。行有兩支此二通業。識等五支及生老死七支是果。二世皆不違經。隨應悉故。若以本末明因果者。十二支中無明愛取體是煩惱為業苦本。三唯是因。生老死支體是異熟業惑之果。二唯是果。行有識等乃具二義。生死之因煩惱之果。亦因亦果故。瑜伽第十云。三唯是因二唯是果余之七支通因果故。若以等起明因果者。前前為因後後為果。十二支中無明唯因。老死唯果。余望前後亦因亦果故。瑜伽第十云。初一唯因后一唯果余通二故。非有非無者空解脫門也。觀前緣生我法非有實性非無。如十地論第八云。如是觀察因緣法已無我作者。自性空離得空解脫門。一相無相者。無相解脫門也。彼論次云。觀彼有支自性滅故。如是不見少法相故得無相解脫門。而不二故者無愿解脫門也。彼論次云。見因緣法無少法相可生愿樂。唯除大悲教化眾生得無愿解脫門。此即顯
【現代漢語翻譯】 現代漢語譯本： 『果』（Phala）種種唯是『無記』（Avyakrta，既非善亦非惡的狀態）。隨『業』（Karma）所生起，必定同時存在。『愛』（Trsna）指的是潤生的迷惑。『受』（Vedana）增長則名為『取』（Upadana）。『業』（Karma）等六種增長名為『有』（Bhava），因為『有』（Bhava）是未來果報的原因。隨於諸『趣』（Gati，輪迴的去處）『蘊』（Skandha，構成個體的要素）生起名為『生』（Jati）。衰敗變化名為『老』（Jara）。滅亡毀壞名為『死』（Marana）。言『等』者，等同於憂愁、悲傷、痛苦、煩惱等。也顯示了緣起長劫輪迴，因為執著于『我』（Atman），菩薩觀察到長劫輪迴由於有『我』（Atman）的緣故，生死不斷。因此，從第二、第三解脫門進行觀察。
經：『無明』（Avidya）『業』（Karma）『果』（Phala）非有非無，一相無相，而不二故。
解曰：『無明業果』（Avidya-Karma-Phala）中，『無明』（Avidya）、『愛』（Trsna）、『取』（Upadana）三者是『無明』（Avidya）。『行』（Samskara）、『有』（Bhava）兩支都屬於『業』（Karma）。『識』（Vijnana）等五支以及『生』（Jati）、『老』（Jara）、『死』（Marana）七支是『果』（Phala）。二世都不違背經典，隨應而悉。若以本末明因果，十二支中，『無明』（Avidya）、『愛』（Trsna）、『取』（Upadana）的本體是煩惱，是『業』（Karma）和苦的根本，三者唯是『因』（Hetu）。『生』（Jati）、『老』（Jara）、『死』（Marana）支的本體是異熟，是『業』（Karma）和迷惑的果報，二者唯是『果』（Phala）。『行』（Samskara）、『有』（Bhava）、『識』（Vijnana）等則兼具二義，是生死的『因』（Hetu），也是煩惱的『果』（Phala），既是『因』（Hetu）也是『果』（Phala）。《瑜伽師地論》第十卷說：『三唯是因，二唯是果，余之七支通因果故。』若以等起明因果，前前為因，後後為果。十二支中，『無明』（Avidya）唯是『因』（Hetu），『老』（Jara）、『死』（Marana）唯是『果』（Phala），其餘望前後亦因亦果。瑜伽第十云：『初一唯因，后一唯果，余通二故。』『非有非無』（Na asti na nasti）是空解脫門。觀察前述緣生之『我』（Atman）法，非有真實自性，也非完全沒有。如《十地經論》第八卷所說：『如是觀察因緣法已，無我作者，自性空離，得空解脫門。』『一相無相』（Eka-laksana animitta）是無相解脫門。該論緊接著說：『觀彼有支自性滅故，如是不見少法相故，得無相解脫門。』『而不二故』（Advaya）是無愿解脫門。該論緊接著說：『見因緣法無少法相可生愿樂，唯除大悲教化眾生得無愿解脫門。』這即是顯現。
【English Translation】 English version: 『Phala』 (Fruit, result) of various kinds are only 『Avyakrta』 (Indeterminate, neither good nor evil). Arising along with 『Karma』 (Action), they must exist together. 『Trsna』 (Craving) refers to the delusion that moistens existence. The increase of 『Vedana』 (Feeling) is called 『Upadana』 (Grasping). The increase of six kinds, such as 『Karma』 (Action), is called 『Bhava』 (Becoming), because 『Bhava』 (Becoming) is the cause of future results. The arising of 『Skandha』 (Aggregates, the elements constituting an individual) in various 『Gati』 (Destinations, realms of rebirth) is called 『Jati』 (Birth). Decay and change are called 『Jara』 (Aging). Destruction and ruin are called 『Marana』 (Death). The word 『etc.』 includes sorrow, grief, suffering, and affliction. It also reveals the long cycle of dependent origination, because of attachment to 『Atman』 (Self). Bodhisattvas observe that the long cycle of rebirth continues endlessly due to the existence of 『Atman』 (Self). Therefore, they observe from the second and third gates of liberation.
Sutra: 『Avidya』 (Ignorance), 『Karma』 (Action), and 『Phala』 (Result) are neither existent nor non-existent, of one form and no form, and thus not dual.
Explanation: In 『Avidya-Karma-Phala』 (Ignorance-Action-Result), 『Avidya』 (Ignorance), 『Trsna』 (Craving), and 『Upadana』 (Grasping) are 『Avidya』 (Ignorance). 『Samskara』 (Volitional formations) and 『Bhava』 (Becoming) both belong to 『Karma』 (Action). The five aggregates beginning with 『Vijnana』 (Consciousness), and the seven branches of 『Jati』 (Birth), 『Jara』 (Aging), and 『Marana』 (Death) are 『Phala』 (Result). The two lifetimes do not contradict the sutras, as they are all appropriate. If we clarify cause and effect by their origin and end, among the twelve branches, the essence of 『Avidya』 (Ignorance), 『Trsna』 (Craving), and 『Upadana』 (Grasping) is affliction, the root of 『Karma』 (Action) and suffering, and these three are only 『Hetu』 (Cause). The essence of 『Jati』 (Birth), 『Jara』 (Aging), and 『Marana』 (Death) is the result of maturation, the result of 『Karma』 (Action) and delusion, and these two are only 『Phala』 (Result). 『Samskara』 (Volitional formations), 『Bhava』 (Becoming), 『Vijnana』 (Consciousness), etc., have both meanings, being the 『Hetu』 (Cause) of birth and death, and the 『Phala』 (Result) of affliction, thus being both 『Hetu』 (Cause) and 『Phala』 (Result). The tenth volume of the Yogacarabhumi-sastra says: 『The three are only causes, the two are only results, and the remaining seven branches are both cause and result.』 If we clarify cause and effect by their arising, the former is the cause and the latter is the result. Among the twelve branches, 『Avidya』 (Ignorance) is only 『Hetu』 (Cause), 『Jara』 (Aging) and 『Marana』 (Death) are only 『Phala』 (Result), and the rest are both cause and result in relation to what comes before and after. The tenth volume of the Yogacarabhumi-sastra says: 『The first is only cause, the last is only result, and the rest are both.』 『Na asti na nasti』 (Neither existent nor non-existent) is the gate of emptiness liberation. Observing the aforementioned 『Atman』 (Self) and dharmas arising from conditions, they are neither of real nature nor completely non-existent. As the eighth volume of the Dasabhumika-sutra says: 『Having observed the dharmas of conditions in this way, there is no self-maker, the self-nature is empty and detached, and one attains the gate of emptiness liberation.』 『Eka-laksana animitta』 (One sign, no sign) is the gate of signlessness liberation. The treatise continues: 『Observing that the self-nature of the branches of existence is extinguished, and thus not seeing the appearance of any dharma, one attains the gate of signlessness liberation.』 『Advaya』 (Non-duality) is the gate of wishlessness liberation. The treatise continues: 『Seeing that the dharmas of conditions have no appearance of any dharma that can give rise to desire and joy, except for great compassion to teach and transform sentient beings, one attains the gate of wishlessness liberation.』 This is what is revealed.
示無愿與悲境不二故。又非有故非無故一相無相故知。次即空無愿無相也。而不二故者。以三脫門觀緣生法境唯一相而不二故。從此第三結申滿地。
經。於九阿僧祇劫行百萬空無相無愿三昧得一切般若波羅蜜多無邊光照。
解曰。九阿僧祇者如前加也。行百萬等者如十地經。於三三昧門一一各得百千萬三昧現前。大同此也。得一切般若等者。得謂證得又亦獲也。慧度偏增余隨分也。無邊光照者。達空達有皆無邊矣。從此第十明遠行地文三如前。且初第一標入地相。
經。複次遠行地菩薩摩訶薩修無生忍證法無別斷諸業果細現行相。
解曰。明入地者如金光明雲。七地菩薩是相先現。于菩薩前有諸眾生應墮地獄。以菩薩力便得不墮。無有損傷亦無恐怖也。遠行地者。無漏無間無相思惟解脫三昧遠修行故。修無生忍者。五中第四明能證智。下品忍也。證法無別者明所證如。謂此真如雖多教法種種安立而無異故。斷諸業果者明所斷也。地前所感分段業果極至此地皆永斷故。細現行相者所知障也。執有生滅細相現行能障此地妙無相道。此有二種如金光明雲。一者微細諸相現行無明。即是此中執有生者。謂取流轉細生相故二者作意欣樂無相無明。即是此中執有滅者。謂取還滅細滅相故。由此二故純于
【現代漢語翻譯】 示現無愿與悲境不是二元對立的緣故。又因為既非『有』也非『無』，所以是『一相無相』的緣故可知。其次就是空、無愿、無相。而不二的緣故在於，以三解脫門觀察緣起法境，是唯一的相而不是二元對立的緣故。從此第三個結論申述圓滿了滿地（Bhumis）。
經文：於九阿僧祇劫（Asankhyeya kalpa，無數大劫）行百萬空、無相、無愿三昧（Samadhi，禪定），得一切般若波羅蜜多（Prajnaparamita，智慧到彼岸）無邊光照。
解釋：九阿僧祇劫（Asankhyeya kalpa，無數大劫）如前文所加。行百萬等，如《十地經》所說，於三種三昧門，每一個都各自獲得百千萬三昧現前。大體相同於此。『得一切般若等』，『得』是指證得，也指獲得。智慧的程度偏於增加，其餘的隨之而增加。『無邊光照』，通達空和有，都是無邊無際的。從此第十地說明遠行地（Sudurjaya Bhumi），文分三段，如前所述。首先是第一個標示入地之相。
經文：複次，遠行地菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修無生忍，證法無別，斷諸業果細現行相。
解釋：說明入地之相，如《金光明經》所說，七地菩薩的相先顯現。在菩薩面前有眾生應該墮入地獄，因為菩薩的力量便可以不墮入地獄，沒有損傷也沒有恐怖。『遠行地』，因為無漏、無間、無相思惟解脫三昧而遠修行。『修無生忍』，五種忍中的第四種，說明能證之智，是下品忍。『證法無別』，說明所證之如，即此真如雖然有多種教法種種安立，但是沒有差異。『斷諸業果』，說明所斷除的。地前所感的分段業果，到此地全部永遠斷除。『細現行相』，是指所知障。執著于有生滅的細微之相現行，能夠障礙此地的妙無相之道。這有兩種，如《金光明經》所說：一是微細諸相現行無明，就是此中執著于有生者，是指取流轉的細微生相；二是作意欣樂無相無明，就是此中執著于滅者，是指取還滅的細微滅相。因為這兩種原因，純粹是...
【English Translation】 Modern English version: It shows that 'no wish' and the realm of suffering are not dualistic. Also, because it is neither 'existence' nor 'non-existence,' it is known to be 'one aspect without aspects.' Next is emptiness, no wish, and no aspects. The reason for non-duality is that by observing the realm of dependent origination with the three doors of liberation, it is a single aspect and not dualistic. From this, the third conclusion fully states the Bhumis (grounds).
Sutra: In nine Asankhyeya kalpas (countless great eons), practicing a million Samadhis (meditative states) of emptiness, no-aspects, and no-wish, one attains the boundless light of all Prajnaparamita (perfection of wisdom).
Explanation: Nine Asankhyeya kalpas (countless great eons) are as added before. 'Practicing a million etc.' is as in the Ten Bhumi Sutra, where in each of the three Samadhi doors, one attains hundreds of thousands of Samadhis appearing before them. It is largely the same as this. 'Attaining all Prajna etc.,' 'attaining' means realizing and also obtaining. The degree of wisdom is particularly increased, and the rest follow accordingly. 'Boundless light' means that understanding emptiness and existence are both boundless. From this tenth ground, the Sudurjaya Bhumi (Difficult to Conquer Ground) is explained in three sections, as before. First is the first marking of the aspect of entering the ground.
Sutra: Furthermore, the Bodhisattva-Mahasattva (great Bodhisattva) of the Sudurjaya Bhumi (Difficult to Conquer Ground) cultivates the forbearance of non-origination, realizes that dharmas are without difference, and cuts off the subtle manifestations of the fruits of karma.
Explanation: Explaining the aspect of entering the ground, as the Golden Light Sutra says, the aspects of the seventh ground Bodhisattva appear first. Before the Bodhisattva, there are beings who should fall into hell, but because of the Bodhisattva's power, they are able to not fall into hell, without harm or terror. 'Sudurjaya Bhumi' is because of the practice of non-leaking, uninterrupted, aspectless thought liberation Samadhi. 'Cultivating the forbearance of non-origination' is the fourth of the five types of forbearance, explaining the wisdom that can be realized, which is lower-grade forbearance. 'Realizing that dharmas are without difference' explains the suchness that is realized, that is, this true suchness, although there are various teachings and various establishments, there is no difference. 'Cutting off the fruits of karma' explains what is cut off. The segmented fruits of karma felt before this ground are all completely and permanently cut off at this ground. 'Subtle manifestations' refers to the knowledge obscurations. Attachment to the subtle aspects of arising and ceasing manifests and can obstruct the wonderful aspectless path of this ground. There are two types of these, as the Golden Light Sutra says: one is the subtle manifestation of ignorance, which is the attachment to existence in this context, referring to grasping the subtle aspect of flowing and transforming; the other is the intentional delight in aspectless ignorance, which is the attachment to cessation in this context, referring to grasping the subtle aspect of returning to cessation. Because of these two reasons, it is purely...
無相作意勤求。未能空中起有勝行。入此地時彼等永斷故。于無相不專勤求。即于空中起有勝行。冥真俗境合本后智。少用功力即能超故。從此第二住地修行。于中分二。且初第一明滅定行。
經。住于滅定起殊勝行雖常寂滅廣化眾生。
解曰。住于滅定者所得定也。十地第九云寂滅定。餘論皆名滅盡定也。大般若云滅想受定。釋此名者。令不恒行恒行染污心心所滅故名滅盡。命身安和故亦名定。滅盡之定依主得名。出此體者。依彼所滅不恒行識二十二法及恒行識有覆心所滅十二法種子為體。依大小乘假實異故。明所依者。此定加行由心息想作意為先。初修之時必依有頂遊觀無漏為加行入。次第定中最居后故。雖屬有頂是無漏故。此定微妙要證二空。隨應后定所引發故。明得人者。三乘無學及有學聖已伏或離無所有貪。準在人中此定初起佛及弟子說力起故。人中慧解極猛利故。後上二界亦得現前。如大般若三百五十云。菩薩摩訶薩師子頻申三摩地者。入初靜慮次第往上乃至滅想受定。彼復下入初靜慮名頻申定。若菩薩摩訶薩集散三摩地者。如超等至從一切地心入滅想受定。於一切地心出名集散故。今此菩薩于滅盡定入出自在起殊勝行故。十地論第九引經云。從第六地能入滅定。今住此地于唸唸中能入寂滅
【現代漢語翻譯】 現代漢語譯本： 以無相作意（Anupalabdhi-yoga，不執著于任何表象的修行方法）勤奮修習，卻未能從空性中生起殊勝的利他行為。因為進入此地（菩薩十地中的第一地，歡喜地）時，這些障礙已被永遠斷除，所以不再專注于無相的修習，而是直接從空性中生起殊勝的利他行為。融合了對真諦（Paramārtha-satya，勝義諦）和俗諦（Saṃvṛti-satya，世俗諦）的理解，結合了根本智（Mūla-jñāna，證悟空性的智慧）和后得智（Pṛṣṭhalabdha-jñāna，證悟空性后產生的利益眾生的智慧），只需少許努力就能超越。因此，從第二住地（菩薩十地中的第二地，離垢地）開始修行，其中分為兩個方面。首先闡明滅盡定（Nirodha-samāpatti，一種高級禪定狀態）的修行。
經文：安住于滅盡定中，生起殊勝的利他行為，雖然常處於寂滅狀態，卻能廣度眾生。
解釋：安住于滅盡定中，指的是所獲得的禪定。十地經（Daśabhūmika Sūtra）第九地中稱為寂滅定（Śānta-vimokṣa-samādhi），其他論典中都稱為滅盡定。大般若經（Mahāprajñāpāramitā Sūtra）中稱為滅想受定（Saṃjñā-vedayita-nirodha-samāpatti）。解釋這個名稱，是因為它能使不恒常生起的心和染污的心所（Caitasika，心理活動）滅盡，所以稱為滅盡。由於能保持生命和身體的安穩和諧，所以也稱為定。滅盡定是依其作用而得名。闡明其體性，是依所滅的不恒常生起的識（Vijñāna，意識）中的二十二法，以及恒常生起的識中的有覆無記心所（Kliṣṭa-mānasikāra，染污的意根）中的十二法種子為體性。根據大乘和小乘的假有和實有之別而有所不同。闡明其所依，此定的加行（Prayoga，準備階段）以心、息、想、作意（Manasikara，專注）為先。初修之時，必須依靠有頂天（Bhavāgra，三界最高處）的遊觀無漏（Anāsrava，無煩惱）為加行而入定。因為在次第定中最為靠後，雖然屬於有頂天，卻是無漏的。此定微妙，需要證悟二空（Dvisūnyatā，人空和法空）。隨應於後來的禪定所引發。闡明證得此定的人，三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的無學（Aśaikṣa，已證果位者）和有學聖者（Śaikṣa，正在修行者）已經降伏或遠離了無所有處（Ākiṃcanyāyatana，禪定的一種境界）的貪慾。按照常理，在人中此定初起，是佛陀和弟子以神力使之生起。因為人中的智慧和理解力極其猛利。後來的上二界（色界和無色界）也能現前。如大般若經三百五十卷所說，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的師子頻申三摩地（Siṃha-vijṛmbhita-samādhi，獅子奮迅三摩地），是從初禪（Prathama-dhyāna，色界第一禪）次第向上，乃至進入滅想受定。然後又從滅想受定下入初禪，名為頻申定。如果菩薩摩訶薩的集散三摩地（Saṃghāta-vikṣepa-samādhi，集散三摩地），就像超越等至（Samāpatti，入定）一樣，從一切地心（Sarva-bhūmi-citta，一切禪定之心）進入滅想受定，又從一切地心出定，名為集散。現在這位菩薩對於滅盡定入出自在，生起殊勝的利他行為。十地論第九卷引用經文說，從第六地（菩薩十地中的第六地，現前地）就能進入滅盡定。現在安住於此地（第二地），在念念之中都能進入寂滅。
【English Translation】 English version: Diligently striving with Anupalabdhi-yoga (effort with non-apprehension), yet failing to generate superior altruistic conduct from emptiness. Because upon entering this ground (the first of the ten Bodhisattva grounds, Pramudita), these obstacles are permanently severed, one no longer focuses solely on non-apprehension, but directly generates superior altruistic conduct from emptiness. Merging the understanding of Paramārtha-satya (ultimate truth) and Saṃvṛti-satya (conventional truth), combining Mūla-jñāna (primordial wisdom) and Pṛṣṭhalabdha-jñāna (subsequent wisdom), one can transcend with minimal effort. Therefore, commencing practice from the second ground (the second of the ten Bodhisattva grounds, Vimala), it is divided into two aspects. First, elucidating the practice of Nirodha-samāpatti (cessation attainment).
Sutra: Abiding in Nirodha-samāpatti, generating superior conduct, though constantly in quiescence, widely liberating beings.
Explanation: Abiding in Nirodha-samāpatti refers to the attained samadhi. The Daśabhūmika Sūtra (Tenth Ground Sutra) in the ninth ground calls it Śānta-vimokṣa-samādhi (quiescent liberation samadhi), while other treatises refer to it as Nirodha-samāpatti. The Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) calls it Saṃjñā-vedayita-nirodha-samāpatti (cessation of perception and feeling attainment). Explaining this name, it is called cessation because it causes the cessation of non-constant minds and defiled mental factors (Caitasika). It is also called samadhi because it maintains the stability and harmony of life and body. Nirodha-samāpatti is named according to its function. Elucidating its essence, it is based on the seeds of the twenty-two dharmas of the non-constant consciousness (Vijñāna) that are ceased, and the twelve dharmas of the obscured and indeterminate mental factors (Kliṣṭa-mānasikāra) of the constant consciousness that are ceased. It differs according to the hypothetical and real distinctions of the Mahayana and Hinayana. Elucidating its basis, the preparatory practice (Prayoga) for this samadhi is preceded by mind, breath, thought, and attention (Manasikara). When first practicing, one must rely on the Anāsrava (untainted) contemplation of Bhavāgra (the peak of existence) as a preparatory practice to enter samadhi. Because it is the last in the sequential samadhis, although it belongs to Bhavāgra, it is untainted. This samadhi is subtle, requiring the realization of Dvisūnyatā (two emptinesses). It corresponds to what is induced by later samadhis. Elucidating those who attain this samadhi, the Aśaikṣa (those who have attained the fruit) and Śaikṣa (those who are still practicing) of the three vehicles (Triyāna) have already subdued or distanced themselves from the desire for Ākiṃcanyāyatana (the sphere of nothingness). Logically, the initial arising of this samadhi among humans is caused by the Buddha and his disciples through supernatural power. Because the wisdom and understanding of humans are extremely sharp. The later upper two realms (the form realm and the formless realm) can also manifest. As the Mahāprajñāpāramitā Sūtra, volume 350, states, the Bodhisattva-mahāsattva's (great Bodhisattva) Siṃha-vijṛmbhita-samādhi (lion's sport samadhi) is from the first dhyana (Prathama-dhyāna) sequentially upwards, until entering Saṃjñā-vedayita-nirodha-samāpatti. Then, descending from Saṃjñā-vedayita-nirodha-samāpatti back to the first dhyana is called Vijṛmbhita-samādhi. If the Bodhisattva-mahāsattva's Saṃghāta-vikṣepa-samādhi (collective scattering samadhi) is like transcending Samāpatti (attainment), entering Saṃjñā-vedayita-nirodha-samāpatti from all ground minds (Sarva-bhūmi-citta), and exiting from all ground minds is called Saṃghāta-vikṣepa. Now, this Bodhisattva is free to enter and exit Nirodha-samāpatti, generating superior altruistic conduct. The Daśabhūmika Sūtra, volume 9, quotes the sutra saying that from the sixth ground (the sixth of the ten Bodhisattva grounds, Abhimukhi), one can enter Nirodha-samāpatti. Now, abiding in this ground (the second ground), one can enter quiescence in every moment.
而不證滅。畢竟成就不可思議。身口意業行實際行。雖常寂滅廣化眾生者。謂此菩薩第六識全第七一分住彼定中。雖常寂滅第七智品起三業事廣化眾生故。十地論云。行實際行而不證滅。不捨有情即廣化故。從此第二明示現行。
經。示入聲聞常隨佛智示同外道示作魔王隨順世間而常出世。
解曰。示入聲聞者。現入小乘不同於彼但求自度。廣利有情隨佛智故。如十地經。亦云示同辟支佛達佛境界故。示同外道者著諸見也。同眾魔者樂生死也。隨順世間者。世間凡夫染著顛倒。菩薩示現皆同彼等。常修出世亦命彼等皆得出世。同類化矣。從此第三結申滿地。
經。於十阿僧祇劫行百萬三昧善巧方便廣宣法藏一切莊嚴皆得圓滿。
解曰。十阿僧祇者如前加也。行百萬三昧者如十地論云。菩薩住此第七地能入百千萬菩薩三昧門凈治此地故。善巧方便者此偏增故。廣宣法藏者利樂地故。一切莊嚴者。悲智行愿以自莊嚴悉圓滿故。從此第十一明不動地文三如前。且初第一標入地相。
經。複次不動地菩薩摩訶薩住無生忍體無增減斷諸功用。
解曰。明入地者如金光明雲。八地菩薩是相先現。于身兩邊有師子王以為衛護。一切眾獸悉皆怖畏。菩薩悉見也。言不動者。無相思惟修得自在。諸
【現代漢語翻譯】 現代漢語譯本 而不證滅（不證得涅槃）。畢竟成就不可思議（無法想像）。身口意業（身體、語言和思想的行為）行實際行（在實際行動中修行）。雖常寂滅廣化眾生者（雖然常處於寂靜涅槃的狀態，但廣泛地教化眾生），謂此菩薩第六識全第七一分住彼定中（指的是這位菩薩的第六意識全部和第七意識的一部分都安住在那個禪定中）。雖常寂滅第七智品起三業事廣化眾生故（雖然常處於寂靜涅槃的狀態，但第七意識的智慧品質生起身口意三業之事，廣泛地教化眾生）。《十地論》云：『行實際行而不證滅，不捨有情即廣化故（在實際行動中修行而不證得涅槃，不捨棄眾生就是廣泛地教化）。』從此第二明示現行（從這裡第二點說明示現的行為）。 經：示入聲聞（示現進入聲聞乘），常隨佛智（常常隨順佛的智慧），示同外道（示現和外道相同），示作魔王（示現做魔王），隨順世間而常出世（隨順世間但常常超越世間）。 解曰：示入聲聞者（示現進入聲聞乘），現入小乘不同於彼但求自度（示現進入小乘，但不同於那些只求自我解脫的人），廣利有情隨佛智故（廣泛利益眾生，隨順佛的智慧）。如《十地經》亦云：『示同辟支佛達佛境界故（示現和辟支佛相同，達到佛的境界）。』示同外道者著諸見也（示現和外道相同，執著各種見解）。同眾魔者樂生死也（和眾魔相同，喜歡生死輪迴）。隨順世間者（隨順世間），世間凡夫染著顛倒（世間的凡夫被污染執著于顛倒的觀念），菩薩示現皆同彼等（菩薩的示現都和他們相同），常修出世亦命彼等皆得出世（常常修行超越世間，也令他們都能夠超越世間）。同類化矣（用相同的方式教化他們）。從此第三結申滿地（從這裡第三點總結說明圓滿的境界）。 經：於十阿僧祇劫（在十個阿僧祇劫的時間裡）行百萬三昧（修行百萬種三昧），善巧方便（善巧方便），廣宣法藏（廣泛宣揚佛法），一切莊嚴皆得圓滿（一切莊嚴都得到圓滿）。 解曰：十阿僧祇者如前加也（十阿僧祇劫，如前面所說）。行百萬三昧者如《十地論》云：『菩薩住此第七地能入百千萬菩薩三昧門凈治此地故（菩薩安住在這個第七地，能夠進入百千萬菩薩三昧之門，凈化這個地）。』善巧方便者此偏增故（善巧方便，這是特別增加的）。廣宣法藏者利樂地故（廣泛宣揚佛法，利益和快樂的境界）。一切莊嚴者（一切莊嚴），悲智行愿以自莊嚴悉圓滿故（用慈悲、智慧、行動和願力來莊嚴自己，全部圓滿）。從此第十一明不動地文三如前（從這裡第十一點說明不動地的經文，三個方面和前面一樣）。且初第一標入地相（首先第一點標明進入這個地的相）。 經：複次不動地菩薩摩訶薩住無生忍（安住于無生法忍），體無增減（本體沒有增減），斷諸功用（斷除一切有為的功用）。 解曰：明入地者如《金光明經》云：『八地菩薩是相先現（說明進入這個地的相，如《金光明經》所說，八地菩薩的相首先顯現），于身兩邊有師子王以為衛護（在身體兩邊有獅子王作為衛護），一切眾獸悉皆怖畏（一切野獸都感到恐懼）。菩薩悉見也（菩薩都能夠看見）。』言不動者（說不動），無相思惟修得自在（通過無相的思維修行獲得自在）。諸
【English Translation】 English version And without realizing cessation (without attaining Nirvana). Ultimately accomplishing the inconceivable. Body, speech, and mind karma (actions of body, speech, and thought) practice actual practice (cultivating in actual actions). Although constantly in quiescence, widely transforming sentient beings, it refers to this Bodhisattva's entire sixth consciousness and a portion of the seventh consciousness residing in that samadhi. Although constantly in quiescence, the wisdom qualities of the seventh consciousness arise in the activities of the three karmas, thus widely transforming sentient beings. The Ten Bhumi Sutra says: 'Practicing actual practice without realizing cessation, not abandoning sentient beings is thus widely transforming.' From this second point, it clarifies the manifested actions. Sutra: Showing entry into the Sravaka path (showing entry into the Sravaka vehicle), constantly following the Buddha's wisdom (constantly following the wisdom of the Buddha), showing similarity to externalists (showing similarity to externalists), showing the actions of a Mara king (showing the actions of a Mara king), according with the world while constantly transcending the world (conforming to the world but constantly transcending the world). Explanation: 'Showing entry into the Sravaka path' (showing entry into the Sravaka vehicle) means manifesting entry into the Hinayana, but differing from those who only seek self-liberation, widely benefiting sentient beings by following the Buddha's wisdom. As the Ten Bhumi Sutra also says: 'Showing similarity to Pratyekabuddhas, thus attaining the Buddha's realm.' 'Showing similarity to externalists' means being attached to various views. 'Being the same as the Maras' means delighting in birth and death. 'Conforming to the world' means that worldly ordinary people are defiled and attached to inverted views. The Bodhisattva's manifestations are all the same as them, constantly cultivating transcendence of the world, also causing them all to attain transcendence of the world. Transforming them by being of the same kind. From this third point, it concludes and explains the fulfilled ground. Sutra: In ten Asankhya kalpas (in ten Asankhya kalpas), practicing a million Samadhis (cultivating a million Samadhis), with skillful means (with skillful means), widely proclaiming the Dharma treasury (widely proclaiming the Dharma treasury), all adornments are completely perfected (all adornments are completely perfected). Explanation: 'Ten Asankhya' is as previously added. 'Practicing a million Samadhis' is as the Ten Bhumi Sutra says: 'Bodhisattvas abiding in this seventh Bhumi are able to enter a hundred thousand million Bodhisattva Samadhi gates, thus purifying this Bhumi.' 'Skillful means' is because this is particularly increased. 'Widely proclaiming the Dharma treasury' is because it is the ground of benefit and joy. 'All adornments' means that compassion, wisdom, action, and vows are used to adorn oneself, all completely perfected. From this eleventh point, it clarifies the text on the Immovable Ground, the three aspects are as before. And first, the first point marks the appearance of entering the ground. Sutra: Furthermore, the Bodhisattva-Mahasattva of the Immovable Ground abides in the non-origination forbearance (abides in the non-origination forbearance), the essence has no increase or decrease (the essence has no increase or decrease), severing all conditioned functions (severing all conditioned functions). Explanation: Clarifying entering the ground is as the Golden Light Sutra says: 'The eighth Bhumi Bodhisattva's appearance manifests first, with lion kings on both sides of the body as protectors, all beasts are fearful. The Bodhisattva sees all.' 'Immovable' means that one attains freedom through contemplation of no-form. All
煩惱行不能動故。住無生忍者明能證智。中品忍也。體無增減者明所證也。體謂證會或即真如是諸法體性也。謂此真如離增減執不隨染凈有增減故。斷諸功用者所斷障也。言功用者加行義也。謂由功用令無相觀不任運起。通前辨者。前之五地有相觀多無相觀少。于第六地有相觀少無相觀多。第七地中純無相觀。雖恒相續而有加行。由無相中有加行故。未能任運現相及土。如是加行障此地中無功用道。彼功用體有二無明。如金光明雲。一者于無相觀功用無明。謂無相中未得自在。要由功用方得起故。二者執相自在無明。謂執相故令于相中不得。亦攝土相一分故。云何為相。謂示現身相及凈土相皆名相故。彼二無明入此地時便永斷故。由彼永斷故此中得二自在。此地以上純無漏道常任運起。三界煩惱永不現行。第七識中細所知障猶可現起。生空智果不違彼故。從此第二住地修行。于中分二。初身心不起后諸佛加持。初中復二。且初第一無身心相。
經。心心寂滅無身心相猶如虛空。
解曰。言心心者前後之心或心心所也。言寂滅者明證理也。無身心相者。若身若心無所施作寂不動故。上句明心下句明相是二別故。猶如虛空者喻總明也。如花嚴云。離一切心意識分別無所取著猶如虛空。入一切法如虛空性。各別
【現代漢語翻譯】 現代漢語譯本 『煩惱行不能動故』：因為煩惱的活動已經停止。『住無生忍者明能證智』：安住于無生法忍的人，表明他能夠證得智慧，這是中品的忍。『體無增減者明所證也』：本體沒有增減，表明所證得的真如。『體謂證會或即真如是諸法體性也』：本體指的是證悟的境界，或者就是真如，是諸法的體性。『謂此真如離增減執不隨染凈有增減故』：意思是說，這個真如遠離增減的執著，不會隨著染污或清凈而有增減。『斷諸功用者所斷障也』：斷除一切功用，指的是所斷除的障礙。『言功用者加行義也』：所謂功用，指的是加行。『謂由功用令無相觀不任運起』：意思是說，由於功用的作用，使得無相觀不能自然而然地生起。『通前辨者』：總的來說，『前之五地有相觀多無相觀少』：之前的五地，有相觀多，無相觀少。『于第六地有相觀少無相觀多』：在第六地，有相觀少，無相觀多。『第七地中純無相觀』：第七地中，純粹是無相觀。『雖恒相續而有加行』：雖然恒常相續，但仍然有加行。『由無相中有加行故未能任運現相及土』：由於無相觀中仍然有加行，所以不能自然而然地顯現相和凈土。『如是加行障此地中無功用道』：這樣的加行，障礙了此地中的無功用道。『彼功用體有二無明』：那功用的本體有兩種無明。『如金光明雲』：如《金光明經》所說。『一者于無相觀功用無明』：第一種是對無相觀的功用無明，『謂無相中未得自在要由功用方得起故』：意思是說，在無相觀中還沒有得到自在，必須要通過功用才能生起。『二者執相自在無明』：第二種是執著相的自在無明，『謂執相故令于相中不得』：意思是說，由於執著相，使得在相中不能得到自在。『亦攝土相一分故』：也包括凈土相的一部分。『云何為相』：什麼是相呢？『謂示現身相及凈土相皆名相故』：指的是示現的身相以及凈土相，都叫做相。『彼二無明入此地時便永斷故』：那兩種無明進入此地時，便永遠斷除了。『由彼永斷故此中得二自在』：由於那兩種無明永遠斷除，所以在此地得到兩種自在。『此地以上純無漏道常任運起』：此地以上，純粹的無漏道常常自然而然地生起。『三界煩惱永不現行』：三界的煩惱永遠不再現行。『第七識中細所知障猶可現起』：第七識中細微的所知障仍然可以現起。『生空智果不違彼故』：因為生空智的果位不違背它。『從此第二住地修行』：從此第二住地開始修行。『于中分二』：其中分為兩部分。『初身心不起后諸佛加持』：首先是身心不起，然後是諸佛加持。『初中復二』：初中又分為兩部分。『且初第一無身心相』：首先是第一部分，沒有身心相。 『經。心心寂滅無身心相猶如虛空』：經文說，心心寂滅，沒有身心相，猶如虛空。 『解曰。言心心者前後之心或心心所也』：解釋說，所謂『心心』，指的是前後之心或者心心所。『言寂滅者明證理也』：所謂『寂滅』，表明證得了真理。『無身心相者若身若心無所施作寂不動故』：沒有身心相，指的是身和心都沒有任何作為，寂靜不動。『上句明心下句明相是二別故』：上一句說明心，下一句說明相，這是兩者的區別。『猶如虛空者喻總明也』：猶如虛空，是總體的比喻說明。『如花嚴云』：如《華嚴經》所說。『離一切心意識分別無所取著猶如虛空』：遠離一切心意識的分別，沒有任何執著，猶如虛空。『入一切法如虛空性』：進入一切法，如同虛空的體性。『各別』：各不相同。
【English Translation】 English version 『煩惱行不能動故 (fán nǎo xíng bù néng dòng gù)』: Because the activities of afflictions have ceased. 『住無生忍者明能證智 (zhù wú shēng rěn zhě míng néng zhèng zhì)』: One who abides in the acceptance of non-origination demonstrates the ability to realize wisdom; this is the middle-grade acceptance. 『體無增減者明所證也 (tǐ wú zēng jiǎn zhě míng suǒ zhèng yě)』: The essence having no increase or decrease indicates what is realized. 『體謂證會或即真如是諸法體性也 (tǐ wèi zhèng huì huò jí zhēn rú shì zhū fǎ tǐ xìng yě)』: The essence refers to the state of enlightenment, or it is precisely Suchness (Tathata), which is the essence of all dharmas. 『謂此真如離增減執不隨染凈有增減故 (wèi cǐ zhēn rú lí zēng jiǎn zhí bù suí rǎn jìng yǒu zēng jiǎn gù)』: It means that this Suchness is free from the attachment to increase or decrease and does not increase or decrease with defilement or purity. 『斷諸功用者所斷障也 (duàn zhū gōng yòng zhě suǒ duàn zhàng yě)』: Cutting off all efforts refers to the obstacles that are cut off. 『言功用者加行義也 (yán gōng yòng zhě jiā xíng yì yě)』: The so-called effort refers to exertion. 『謂由功用令無相觀不任運起 (wèi yóu gōng yòng lìng wú xiāng guān bù rèn yùn qǐ)』: It means that due to the effect of effort, the formless contemplation cannot arise spontaneously. 『通前辨者 (tōng qián biàn zhě)』: Generally speaking, 『前之五地有相觀多無相觀少 (qián zhī wǔ dì yǒu xiāng guān duō wú xiāng guān shǎo)』: In the previous five grounds, contemplation with form is more, and contemplation without form is less. 『于第六地有相觀少無相觀多 (yú dì liù dì yǒu xiāng guān shǎo wú xiāng guān duō)』: In the sixth ground, contemplation with form is less, and contemplation without form is more. 『第七地中純無相觀 (dì qī dì zhōng chún wú xiāng guān)』: In the seventh ground, it is purely formless contemplation. 『雖恒相續而有加行 (suī héng xiāng xù ér yǒu jiā xíng)』: Although it is constantly continuous, there is still exertion. 『由無相中有加行故未能任運現相及土 (yóu wú xiāng zhōng yǒu jiā xíng gù wèi néng rèn yùn xiàn xiāng jí tǔ)』: Because there is still exertion in the formless contemplation, the forms and pure lands cannot manifest spontaneously. 『如是加行障此地中無功用道 (rú shì jiā xíng zhàng cǐ dì zhōng wú gōng yòng dào)』: Such exertion obstructs the path of no effort in this ground. 『彼功用體有二無明 (bǐ gōng yòng tǐ yǒu èr wú míng)』: The essence of that effort has two kinds of ignorance. 『如金光明雲 (rú jīn guāng míng yún)』: As the 『Golden Light Sutra』 says. 『一者于無相觀功用無明 (yī zhě yú wú xiāng guān gōng yòng wú míng)』: The first is the ignorance of effort in formless contemplation, 『謂無相中未得自在要由功用方得起故 (wèi wú xiāng zhōng wèi dé zì zài yào yóu gōng yòng fāng dé qǐ gù)』: It means that one has not yet attained freedom in formless contemplation and must rely on effort to arise. 『二者執相自在無明 (èr zhě zhí xiāng zì zài wú míng)』: The second is the ignorance of clinging to the freedom of forms, 『謂執相故令于相中不得 (wèi zhí xiāng gù lìng yú xiāng zhōng bù dé)』: It means that due to clinging to forms, one cannot attain freedom in forms. 『亦攝土相一分故 (yì shè tǔ xiāng yī fēn gù)』: It also includes a part of the pure land forms. 『云何為相 (yún hé wéi xiāng)』: What are forms? 『謂示現身相及凈土相皆名相故 (wèi shì xiàn shēn xiāng jí jìng tǔ xiāng jiē míng xiāng gù)』: It refers to the manifested body forms and pure land forms, which are all called forms. 『彼二無明入此地時便永斷故 (bǐ èr wú míng rù cǐ dì shí biàn yǒng duàn gù)』: When those two kinds of ignorance enter this ground, they are permanently cut off. 『由彼永斷故此中得二自在 (yóu bǐ yǒng duàn gù cǐ zhōng dé èr zì zài)』: Because those two kinds of ignorance are permanently cut off, one attains two kinds of freedom in this ground. 『此地以上純無漏道常任運起 (cǐ dì yǐ shàng chún wú lòu dào cháng rèn yùn qǐ)』: Above this ground, the pure uncontaminated path constantly arises spontaneously. 『三界煩惱永不現行 (sān jiè fán nǎo yǒng bù xiàn xíng)』: The afflictions of the three realms never manifest again. 『第七識中細所知障猶可現起 (dì qī shí zhōng xì suǒ zhī zhàng yóu kě xiàn qǐ)』: Subtle cognitive obscurations in the seventh consciousness can still arise. 『生空智果不違彼故 (shēng kōng zhì guǒ bù wéi bǐ gù)』: Because the result of the wisdom of emptiness of self does not contradict it. 『從此第二住地修行 (cóng cǐ dì èr zhù dì xiū xíng)』: From this second dwelling ground, one begins to cultivate. 『于中分二 (yú zhōng fēn èr)』: It is divided into two parts. 『初身心不起后諸佛加持 (chū shēn xīn bù qǐ hòu zhū fó jiā chí)』: First, the body and mind do not arise; then, the Buddhas bestow blessings. 『初中復二 (chū zhōng fù èr)』: The first part is further divided into two. 『且初第一無身心相 (qiě chū dì yī wú shēn xīn xiāng)』: First, the first part is the absence of body and mind. 『經。心心寂滅無身心相猶如虛空 (jīng. xīn xīn jì miè wú shēn xīn xiāng yóu rú xū kōng)』: The sutra says: 『Mind after mind is extinguished, there is no form of body and mind, like empty space.』 『解曰。言心心者前後之心或心心所也 (jiě yuē. yán xīn xīn zhě qián hòu zhī xīn huò xīn xīn suǒ yě)』: The explanation says: The so-called 『mind after mind』 refers to the preceding and following minds or mental factors. 『言寂滅者明證理也 (yán jì miè zhě míng zhèng lǐ yě)』: The so-called 『extinguished』 indicates the realization of truth. 『無身心相者若身若心無所施作寂不動故 (wú shēn xīn xiāng zhě ruò shēn ruò xīn wú suǒ shī zuò jì bù dòng gù)』: The absence of body and mind means that neither body nor mind performs any actions, being still and unmoving. 『上句明心下句明相是二別故 (shàng jù míng xīn xià jù míng xiāng shì èr bié gù)』: The previous sentence explains the mind, and the following sentence explains the form; these are two distinct aspects. 『猶如虛空者喻總明也 (yóu rú xū kōng zhě yù zǒng míng yě)』: 『Like empty space』 is a general metaphorical explanation. 『如花嚴云 (rú huā yán yún)』: As the 『Avatamsaka Sutra』 says. 『離一切心意識分別無所取著猶如虛空 (lí yī qiè xīn yì shí fēn bié wú suǒ qǔ zhuó yóu rú xū kōng)』: Being free from all discriminations of mind, thought, and consciousness, without any clinging, is like empty space. 『入一切法如虛空性 (rù yī qiè fǎ rú xū kōng xìng)』: Entering all dharmas is like the nature of empty space. 『各別 (gè bié)』: Each is distinct.
明故。從此第二明不起心。
經。此菩薩佛心菩提心涅槃心悉皆不起。
解曰。明此菩薩佛大悲心趣菩提心求涅槃心此等諸心尚皆不起。況復起於世間之心。從此第二諸佛加持。于中分二。且初第一諸佛加持。
經。由本願故諸佛加持。
解曰。由本願故者。由此菩薩本勝愿也。謂此地中入無相海身心寂滅若無勝愿永不起故。諸佛加持者。唯有諸佛加護攝持即能起心趣無上故。如花嚴三十八十地論第十俱明十方諸佛悉皆現前與如來智。申其七勸。今依花嚴明七勸者。一者應趣果德勸。經云善哉善哉善男子此忍第一順諸佛法。然善男子我等所有十力無畏十八不共諸佛之法汝今未得。汝應為欲成就此法勤加精進。勿復放舍。於此忍門勸進求故。二者愍念眾生勸。經云又善男子汝雖得是寂滅解脫。然諸凡夫未能證得。種種煩惱皆悉現前。種種覺觀常相侵害。汝當愍念如是眾生。勸令化故。三者令憶本誓勸。經云又善男子汝當憶念本所誓願。普大饒益一切眾生。皆令得入不可思議智慧之門。勸滿本願故。四者訶同二乘勸。經云又善男子此諸法性若佛出世若不出世常住不異。諸佛不以得此法故名為如來。一切二乘亦能得此無分別法。勸雙修故。五者指事令成勸。經云又善男子汝觀我等身相無量智慧無量
【現代漢語翻譯】 現代漢語譯本：明確的緣故。從此第二地菩薩不再生起心念。
經文：這位菩薩的佛心（Buddha-citta，覺悟之心）、菩提心（Bodhi-citta，追求覺悟之心）和涅槃心（Nirvana-citta，寂滅之心）都不會生起。
解釋：說明這位菩薩對於佛的大悲心、趣向菩提心、尋求涅槃心，這些心念尚且都不生起，更何況生起世俗的心念呢？從此第二地開始，有諸佛的加持。其中分為兩部分。首先是第一部分，諸佛的加持。
經文：由於本願的緣故，諸佛加以護持。
解釋：『由於本願故』，是由於這位菩薩根本的殊勝誓願。意思是說，此地菩薩進入無相之海，身心寂滅，如果沒有殊勝的誓願，將永遠不會生起心念。『諸佛加持』，只有諸佛加以護佑和攝持，才能生起心念，趣向無上菩提。如《華嚴經》第三十八卷、《十地論》第十卷都說明十方諸佛全部顯現在菩薩面前，給予如來智慧，重申七種勸告。現在依據《華嚴經》說明七種勸告：第一，應該趣向果德的勸告。經文說：『善哉！善哉！善男子！此忍辱是第一，順應諸佛之法。然而，善男子，我等所有的十力（Dasabala，如來的十種力量）、四無畏（catu-vaiśāradya，佛的四種無所畏懼的自信）和十八不共法（Avenika-dharma，佛獨有的十八種功德）你現在還沒有得到。你應該爲了成就這些功德而勤加精進，不要放棄。』這是在此忍辱之門勸勉精進求取。第二，憐憫眾生的勸告。經文說：『又，善男子，你雖然得到了這種寂滅解脫，但是那些凡夫還沒有證得，種種煩惱全部顯現，種種覺觀常常互相侵害。你應該憐憫這些眾生，勸導他們教化。』第三，令憶本誓的勸告。經文說：『又，善男子，你應該憶念你原本所發的誓願，普遍地大大地饒益一切眾生，都讓他們進入不可思議的智慧之門。』這是勸勉圓滿本願。第四，呵斥同於二乘的勸告。經文說：『又，善男子，這諸法的法性，無論是佛出世還是不出世，都是常住不變的。諸佛不是因為得到此法才被稱為如來，一切二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）也能得到這種無分別法。』這是勸勉雙修。第五，指示事情令其成就的勸告。經文說：『又，善男子，你觀察我等身相無量，智慧無量，』
【English Translation】 English version: Clearly explained. From this second ground onward, the Bodhisattva no longer generates thoughts.
Sutra: This Bodhisattva's Buddha-citta (mind of enlightenment), Bodhi-citta (mind of seeking enlightenment), and Nirvana-citta (mind of quiescence) do not arise.
Explanation: Explains that this Bodhisattva, regarding the Buddha's great compassion, the inclination towards Bodhi-citta, and the seeking of Nirvana-citta, even these thoughts do not arise, let alone worldly thoughts. From this second ground onward, there is the blessing of all Buddhas. This is divided into two parts. First, the first part, the blessing of all Buddhas.
Sutra: Due to the original vow, all Buddhas bestow their blessings.
Explanation: 'Due to the original vow' refers to this Bodhisattva's fundamental and supreme vow. It means that in this ground, the Bodhisattva enters the sea of non-form, the body and mind are in quiescence, and without the supreme vow, thoughts would never arise. 'The blessing of all Buddhas' means that only with the protection and support of all Buddhas can the mind arise and move towards unsurpassed Bodhi. As the Avatamsaka Sutra (Hua Yan Jing) volume 38 and the Dasabhumika Sutra (Shi Di Lun) volume 10 both explain, all Buddhas of the ten directions appear before the Bodhisattva, bestowing the wisdom of the Tathagata, and reiterate the seven exhortations. Now, based on the Avatamsaka Sutra, the seven exhortations are: First, the exhortation to move towards the fruit of virtue. The Sutra says: 'Excellent! Excellent! Good man! This forbearance is the foremost, in accordance with the Dharma of all Buddhas. However, good man, you have not yet attained the ten powers (Dasabala, the ten powers of a Tathagata), the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness of a Buddha), and the eighteen unshared qualities (Avenika-dharma, the eighteen unique qualities of a Buddha). You should diligently strive to accomplish these qualities and not give up.' This is an exhortation to diligently seek progress in this gate of forbearance. Second, the exhortation to have compassion for sentient beings. The Sutra says: 'Also, good man, although you have attained this quiescence and liberation, those ordinary beings have not yet attained it. All kinds of afflictions manifest, and all kinds of perceptions constantly harm each other. You should have compassion for these sentient beings and encourage them to be transformed.' Third, the exhortation to remember the original vow. The Sutra says: 'Also, good man, you should remember the vow you originally made, to universally and greatly benefit all sentient beings, and lead them all to enter the gate of inconceivable wisdom.' This is an exhortation to fulfill the original vow. Fourth, the exhortation to rebuke those who are the same as the Two Vehicles. The Sutra says: 'Also, good man, the Dharma-nature of these Dharmas, whether a Buddha appears in the world or not, is constant and unchanging. The Buddhas are not called Tathagatas because they have attained this Dharma, and all Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle) can also attain this non-discriminating Dharma.' This is an exhortation to cultivate both. Fifth, the exhortation to point out the matter and cause it to be accomplished. The Sutra says: 'Also, good man, you observe that our bodies and appearances are immeasurable, and our wisdom is immeasurable,'
國土無量方便無量光明無量清凈音聲亦無有量。汝今宜應成就此法。勸修成故。六者勿生止足勸。經云又善男子汝今適得此一法明。所謂一切法無生無分別。善男子如來法明無量入無量作無量轉乃至百千億那由他劫不可得知。汝應修行成就此法。勸遍修故。十地論解云。無量入者法門差別故。無量轉者依上上不斷差別故。謂修前二後後地中至究竟位皆不斷故。七者悉應通達勸。經云又善男子汝觀十方無量國土無量眾生無量法種種差別。悉應如實通達其事。勸遍知故。說七勸已彼經結云。若諸佛不與此菩薩起智門者。彼時即入究竟涅槃。棄捨一切利眾生業。即是此中加持義故。從此第二明起化利。
經。能一念頃而起智業雙照平等以十力智遍不可說大千世界隨諸眾生普皆利樂。
解曰。能一念頃者。蒙誡勸已一剎那也。而起智業者利生業也。雙照平等者。真俗雙照利行平等。以十力智者。分同諸佛十力智也。遍不可說大千世界者。即前經云。百萬微塵數佛剎也。隨諸眾生者。現隨類身當根利樂也。如花嚴云。於一念頃所生智業。從初發心乃至七地所修諸行百分不及一。乃至百千億那由他分亦不及一。譬如乘船欲入大海。未至於海多用功力。若至海已但隨風去。不假人力以至大海。一日所行比于未至。設經百
【現代漢語翻譯】 現代漢語譯本 國土的無量是指方便的無量，光明的無量，清凈音聲的無量。你現在應該成就這種法，勸導修行成就的緣故。第六，不要產生止步滿足的想法，勸導繼續修行。經中說：『又，善男子，你現在僅僅得到這一個法明，就是一切法無生無分別。善男子，如來的法明無量，入無量，作無量，轉無量，乃至百千億那由他劫（nayuta kalpa，極長的時間單位）也無法得知。』你應該修行成就這種法，勸導普遍修行的緣故。《十地論》解釋說：『無量入』是指法門的差別緣故；『無量轉』是指依據上上不斷地差別緣故。意思是說，修前二後後地中直到究竟位都不斷絕的緣故。第七，應該全部通達，勸導全面瞭解。經中說：『又，善男子，你觀察十方無量國土，無量眾生，無量法種種差別，應該如實通達這些事情。』勸導普遍瞭解的緣故。說完七種勸導后，那部經總結說：『如果諸佛不與這位菩薩開啟智慧之門，那麼他就會進入究竟涅槃（nirvana，佛教術語，指解脫），放棄一切利益眾生的事業。』這就是其中的加持意義。從此第二部分說明發起化度利益眾生。
經文：能在一念頃刻之間發起智慧之業，同時照見平等，以十力智（ten powers of a Buddha，佛的十種力量）遍及不可說的大千世界（mahā-sahasra-lokadhātu，佛教宇宙觀中的一個世界），隨著各種眾生普遍地利益安樂。
解釋：『能在一念頃刻之間』，是指蒙受告誡勸導之後的一剎那（ksana，極短的時間單位）。『而起智業』，是指利益眾生的事業。『雙照平等』，是指真諦和俗諦雙重照見，利益行為平等。『以十力智』，是指分得了與諸佛相同的十力智。『遍不可說大千世界』，就是前面經文所說的『百萬微塵數佛剎』。『隨諸眾生』，是指顯現隨順各類眾生的身形，根據他們的根器利益安樂他們。如《華嚴經》所說：『在一念頃刻所產生的智慧之業，從最初發心乃至七地（seventh bhumi，菩薩修行的第七個階段）所修的各種行為，百分之一都比不上，乃至百千億那由他分之一也比不上。』譬如乘坐船隻想要進入大海，在沒有到達大海之前，要花費很多的功力。如果到達大海之後，就只需要順著風勢前進，不需要藉助人力就能到達大海。一天所行駛的距離，比沒有到達大海時，即使經過一百
【English Translation】 English version The immeasurable nature of the land refers to the immeasurable nature of skillful means, the immeasurable nature of light, and the immeasurable nature of pure sound. You should now accomplish this Dharma (law, teaching), encouraging its cultivation. Sixth, do not give rise to thoughts of stopping and being content, encouraging continued practice. The sutra says: 'Furthermore, virtuous man, you have now only attained this one Dharma-illumination, which is that all dharmas are without arising and without discrimination. Virtuous man, the Dharma-illumination of the Tathagata (Buddha) is immeasurable, entering immeasurably, acting immeasurably, transforming immeasurably, even for hundreds of thousands of millions of nayuta kalpas (nayuta kalpa, an extremely long unit of time) it cannot be known.' You should cultivate and accomplish this Dharma, encouraging universal practice. The Ten Bhumi Sutra explains: 'Immeasurable entering' refers to the differences in Dharma-gates (methods); 'immeasurable transforming' refers to the continuous differences based on the higher and higher levels. It means that cultivating the former two and the latter bhumis (stages) continuously until the ultimate position. Seventh, you should completely understand, encouraging comprehensive knowledge. The sutra says: 'Furthermore, virtuous man, you observe the immeasurable lands of the ten directions, the immeasurable sentient beings, the immeasurable dharmas with various differences, you should truly understand these matters.' Encouraging universal understanding. After speaking of the seven encouragements, that sutra concludes: 'If the Buddhas do not open the gate of wisdom for this Bodhisattva, then he will enter ultimate Nirvana (nirvana, Buddhist term for liberation), abandoning all activities of benefiting sentient beings.' This is the meaning of empowerment within it. From this second part, it explains initiating transformation to benefit sentient beings.
Sutra: Able to generate the activity of wisdom in a single moment, simultaneously illuminating equality, using the ten powers of wisdom (ten powers of a Buddha) to pervade the unspeakable great thousand world-system (mahā-sahasra-lokadhātu, a world in Buddhist cosmology), universally benefiting and bringing joy to all sentient beings according to their kind.
Explanation: 'Able to generate in a single moment' refers to a single ksana (ksana, an extremely short unit of time) after receiving admonishment and encouragement. 'And generate the activity of wisdom' refers to the activity of benefiting sentient beings. 'Simultaneously illuminating equality' refers to the dual illumination of truth and convention, with equal actions of benefiting. 'Using the ten powers of wisdom' refers to sharing the same ten powers of wisdom as the Buddhas. 'Pervading the unspeakable great thousand world-system' is the same as what the previous sutra said, 'millions of dust-mote Buddha-lands.' 'According to all sentient beings' refers to manifesting bodies that accord with the various kinds of sentient beings, benefiting and bringing joy to them according to their capacities. As the Avatamsaka Sutra says: 'The activity of wisdom generated in a single moment, from the initial aspiration until the seventh bhumi (seventh bhumi, the seventh stage of a Bodhisattva's practice), all the practices cultivated cannot compare to even one percent, not even one hundred thousand million nayutas of a percent.' It is like wanting to enter the great ocean by boat; before reaching the ocean, much effort is required. If one reaches the ocean, one only needs to follow the wind, without relying on human power to reach the great ocean. The distance traveled in one day is more than if one had not reached the ocean, even after a hundred
歲亦不能及。菩薩摩訶薩亦復如是。積集廣大善根資糧。乘大乘船到菩薩行海。於一念頃以無功用智入一切智智境界。本有功用行經于無量百千億那由他劫所不能及。從此第三結申滿地。
經。于千阿僧祇劫滿足百萬大願心心趣入一切種一切智智。
解曰。于千阿僧祇劫者越前數也。如前瑜伽三無數劫。此地初入第三劫故與前異故。雖上下文數有多少。三劫所經時無異故。滿足百萬大愿者。行愿相資故云滿足。愿度偏增余隨分故。心心趣入者無間修。一切種一切智智者。上俗下真。移下智字置於種下。結所趣故。從此第十二明善慧地文三如前。且初第一標入地相。
經。複次善慧地菩薩摩訶薩住上無生忍滅心心相證智自在斷無礙障。
解曰。明入地者如金光明雲。九地菩薩是相先現。轉輪聖王無量億眾圍繞供養。頂上白蓋無量眾寶之所莊嚴。菩薩悉見也。善慧地者。說一切法種種差別皆得自在。無患無累增長智慧自在無礙故。住上無生忍滅心心相者。明能證智。住上品忍。唸唸寂滅無相為相。證智自在者所證如也。由證真如智得自在。謂若此地證真如已。于無礙解得自在故。斷無礙障者明所斷障。此地菩薩得無礙解。由障障彼名無礙障。此障無明有其二種。如金光明雲。一者于所說義及名句
【現代漢語翻譯】 現代漢語譯本 歲月也無法企及。菩薩摩訶薩也是如此，積累廣大的善根資糧，乘坐大乘船到達菩薩行海，在一念之間以無功用智進入一切智智（sarvajñāna-jñāna，對一切事物、一切種類的智慧）的境界。原本有功用的修行經過無量百千億那由他（nayuta，數量單位，意為億）劫也無法達到，從此第三結（煩惱的第三個結）申滿地（菩薩十地中的第七地）。
經：于千阿僧祇（asaṃkhya，極大的數字單位，意為無數）劫滿足百萬大愿，心心趣入一切種一切智智（sarvākāra-sarvajñāna-jñāna，對一切事物、一切種類的智慧）。
解曰：于千阿僧祇劫，超過了之前的數量。如前《瑜伽師地論》所說，三無數劫。此地初入第三劫，所以與之前不同。雖然上下文數量有多少，三劫所經歷的時間沒有不同。滿足百萬大愿，因為行愿互相資助，所以說是滿足。願力偏重於度化眾生，其餘隨順因緣。心心趣入，指無間斷地修習。一切種一切智智，上面是世俗諦，下面是勝義諦。將下面的『智』字移到『種』字下面，因為是煩惱所趣向的。從此第十二明善慧地（Sumati-bhūmi，菩薩十地中的第八地）的文，三部分如前所述。首先是第一部分，標示入地之相。
經：複次，善慧地菩薩摩訶薩，安住于上品無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）的寂滅之心，以心心相證的智慧，自在地斷除無礙障。
解曰：說明入地之相，如《金光明經》所說：『九地菩薩的瑞相先出現，轉輪聖王（cakravartin，擁有統治世界的理想明君）以無量億眾圍繞供養，頂上的白色寶蓋由無量眾寶所莊嚴，菩薩都能看見。』善慧地，說明對一切法的種種差別都能自在通達，沒有憂患和牽累，增長智慧，自在無礙。安住于上品無生法忍的寂滅之心，說明能證之智。安住于上品忍，唸唸寂滅，以無相為相。證智自在，所證的是如如不動的真如。由於證悟真如，智慧得以自在。意思是說，如果此地菩薩證悟真如，就能在無礙解（pratisaṃvidā，四種無礙解脫智慧）上獲得自在。斷除無礙障，說明所斷之障。此地菩薩得到無礙解，因為有障礙阻礙它，所以稱為無礙障。這種無明有其兩種，如《金光明經》所說：『一者是對所說義和名句的…
【English Translation】 English version Years also cannot reach it. Bodhisattva Mahāsattvas are also like this, accumulating vast roots of good and resources, riding the great vehicle boat to the ocean of Bodhisattva practices, in a single thought entering the realm of sarvajñāna-jñāna (wisdom of all things, all kinds of wisdom) with non-effort wisdom. Originally, the practice with effort, even after immeasurable hundreds of thousands of billions of nayutas (nayuta, a unit of quantity, meaning billions) of kalpas (kalpa, an aeon), cannot reach it. From this, the third knot is fully manifested in the Śuddhamati-bhūmi (the seventh of the ten bhūmis of a Bodhisattva).
Sūtra: In a thousand asaṃkhya (asaṃkhya, an extremely large number unit, meaning countless) kalpas, fulfilling a million great vows, with every thought entering into sarvākāra-sarvajñāna-jñāna (wisdom of all things, all kinds of wisdom).
Explanation: In a thousand asaṃkhya kalpas, exceeding the previous numbers. As mentioned in the previous Yogācārabhūmi-śāstra, three countless kalpas. This bhūmi initially enters the third kalpa, so it is different from before. Although the numbers in the context may vary, the time spent in the three kalpas is no different. Fulfilling a million great vows, because practice and vows support each other, it is said to be fulfilling. The vow is more focused on liberating sentient beings, with the rest following conditions. 'With every thought entering' refers to continuous practice. Sarvākāra-sarvajñāna-jñāna, the upper is conventional truth, the lower is ultimate truth. Move the word 'wisdom' below the word 'kind', because it is what afflictions are directed towards. From this, the twelfth section explains the Sumati-bhūmi (the eighth of the ten bhūmis of a Bodhisattva), with three parts as before. First is the first part, marking the appearance of entering the bhūmi.
Sūtra: Furthermore, the Bodhisattva Mahāsattva of the Sumati-bhūmi, abiding in the supreme anutpattika-dharma-kṣānti (deep understanding of the non-arising and non-ceasing of all dharmas) of the extinguished mind, with the wisdom of mind-to-mind confirmation, freely cuts off the unobstructed obstacles.
Explanation: Explaining the appearance of entering the bhūmi, as the Suvarṇaprabhāsa Sūtra says: 'The auspicious signs of the ninth bhūmi Bodhisattva appear first, a cakravartin (an ideal monarch with world dominion) with immeasurable billions of people surrounding and offering, the white canopy on the top adorned with immeasurable treasures, the Bodhisattva can see all.' Sumati-bhūmi, explaining that one can freely understand all the differences of all dharmas, without worries and burdens, increasing wisdom, freely without obstruction. Abiding in the supreme anutpattika-dharma-kṣānti of the extinguished mind, explaining the wisdom that can be realized. Abiding in the supreme forbearance, with every thought extinguished, taking non-appearance as appearance. The wisdom of realization is free, what is realized is the thusness that does not move. Because of realizing thusness, wisdom is free. It means that if the Bodhisattva of this bhūmi realizes thusness, they can obtain freedom in pratisaṃvidā (four kinds of unobstructed liberation wisdom). Cutting off unobstructed obstacles, explaining the obstacles to be cut off. The Bodhisattva of this bhūmi obtains unobstructed liberation, because there are obstacles hindering it, so it is called unobstructed obstacles. This ignorance has two kinds, as the Suvarṇaprabhāsa Sūtra says: 'One is regarding the meaning and phrases of what is said...'
文此二無礙未善巧無明。言所說者義無礙也。名句文者法無礙也。此二各有無量差別名為無量。於此二種未得善巧故。二者于詞辨才不隨意無明詞。謂無礙辨才無礙由無明故不得隨意故。二無明障於此地。四無礙解不得自在。入九地時便永斷故。從此第二住地修行。于中分二。初明無礙解后明利眾生。初中復二。且初第一明護法藏。
經。具大神通修力無畏善能守護諸佛法藏。
解曰。具大神通者明已得也。修力無畏者明修習也。善能守護諸佛法藏者。四無礙解為佛法藏。善能持說即為守護。或於四中得初二種為佛法藏。得后詞辨為能守護。如花嚴云。作大法師具法師行。善能守護如來法藏。以善巧智起四無礙。用菩薩言詞而演說也。準彼經意。十二分教為佛法藏。具二利行為能守護起四無礙利樂事故。從此第二明無礙解。
經。得無礙解法義詞辨演說正法無斷無盡。
解曰。得無礙解者。至此地中獲無礙智名為得也。如攝大乘論無性釋云。四無礙解通以定慧及彼相應心心所法以為自性。法義詞辨者。法者知諸法自相也。義者知諸法差別相也。詞者無錯謬說也。辨者無斷盡說也。如十地論第十一云口業成就也。四無礙境界者。一法體。二法境界體。三正得與眾生。四正求與無量門。初法體者
【現代漢語翻譯】 現代漢語譯本 這兩種對於無礙的未善巧的無明。所說的是義無礙（Artha-pratisaṃvidā，對事物意義的透徹理解）方面。名、句、文是法無礙（Dharma-pratisaṃvidā，對佛陀教法的透徹理解）方面。這兩種各有無量差別，所以稱為無量。對於這兩種沒有得到善巧的緣故。二者對於詞的辯才不能隨意，是無明詞。所謂無礙辯才，因為無明而不能隨意運用。這兩種無明障礙了這個地。四無礙解（Catur-pratisaṃvidā，四種無礙的智慧）不得自在。進入九地時便永遠斷除。從此第二住地修行。其中分為兩部分。首先闡明無礙解，然後闡明利益眾生。首先第一部分闡明守護法藏。
經：具大神通，修力無畏，善能守護諸佛法藏。
解：具大神通，說明已經得到。修力無畏，說明修習。善能守護諸佛法藏，四無礙解是佛法藏。善於持說就是守護。或者在四種無礙解中得到前兩種作為佛法藏，得到后兩種詞辨作為能夠守護。如《華嚴經》所說：『作大法師，具法師行，善能守護如來法藏。』以善巧智起四無礙，用菩薩言詞而演說。準照彼經的意義，十二分教（Dvādaśāṅga-buddhavacana，佛陀教法的十二個類別）是佛法藏，具足二利行（自利和利他）為能夠守護，發起四無礙來利益眾生。從此第二部分闡明無礙解。
經：得無礙解，法義詞辨，演說正法，無斷無盡。
解：得無礙解，到達這個地中獲得無礙智，稱為得。如《攝大乘論》無性釋所說：『四無礙解普遍以定慧以及與它們相應的心和心所法作為自性。』法義詞辨，法是指了解諸法的自相（Svalakṣaṇa，自身獨有的特性）。義是指了解諸法的差別相（Viśeṣa，與其他事物不同的特性）。詞是指沒有錯謬的說法。辨是指沒有斷盡的說法。如《十地論》第十一所說，是口業成就。四無礙境界，一是法體，二是法境界體，三是正得與眾生，四是正求與無量門。初法體是
【English Translation】 English version These two kinds of non-skillful ignorance regarding unobstructedness. What is being spoken of is unobstructedness in meaning (Artha-pratisaṃvidā, thorough understanding of the meaning of things). Name, sentence, and text are unobstructedness in Dharma (Dharma-pratisaṃvidā, thorough understanding of the Buddha's teachings). These two each have limitless differences, therefore they are called limitless. Because one has not attained skillfulness in these two. The two are not free to use eloquence of speech, which is ignorance of words. So-called unobstructed eloquence, because of ignorance, cannot be used freely. These two kinds of ignorance obstruct this ground. The four unobstructed understandings (Catur-pratisaṃvidā, four kinds of unobstructed wisdom) are not free. When entering the ninth ground, they are permanently cut off. From this second dwelling ground, practice. Within it, divide into two parts. First, clarify unobstructed understanding, then clarify benefiting sentient beings. First, the first part clarifies protecting the Dharma treasury.
Sutra: Possessing great supernatural powers, cultivating strength and fearlessness, skillfully protecting the Dharma treasury of all Buddhas.
Explanation: Possessing great supernatural powers, clarifies having already attained. Cultivating strength and fearlessness, clarifies cultivation. Skillfully protecting the Dharma treasury of all Buddhas, the four unobstructed understandings are the Dharma treasury. Being good at upholding and speaking is protection. Or, among the four unobstructed understandings, obtaining the first two as the Dharma treasury, obtaining the latter two, eloquence of speech, as being able to protect. As the Avataṃsaka Sūtra says: 'Acting as a great Dharma master, possessing the conduct of a Dharma master, skillfully protecting the Tathāgata's Dharma treasury.' Using skillful wisdom to arise the four unobstructed understandings, using the words of a Bodhisattva to expound. According to the meaning of that sutra, the twelve-part teachings (Dvādaśāṅga-buddhavacana, twelve categories of the Buddha's teachings) are the Dharma treasury, possessing the two benefits conduct (benefit oneself and benefit others) as being able to protect, arousing the four unobstructed understandings to benefit sentient beings. From this second part, clarify unobstructed understanding.
Sutra: Obtaining unobstructed understanding, Dharma, meaning, eloquence, expounding the true Dharma, without interruption, without end.
Explanation: Obtaining unobstructed understanding, reaching this ground and obtaining unobstructed wisdom is called obtaining. As the Asaṅga's commentary on the Mahāyānasaṃgraha says: 'The four unobstructed understandings universally take concentration and wisdom, as well as the mind and mental factors corresponding to them, as their nature.' Dharma, meaning, eloquence, Dharma refers to understanding the self-characteristics (Svalakṣaṇa, unique characteristics) of all dharmas. Meaning refers to understanding the differential characteristics (Viśeṣa, characteristics different from other things) of all dharmas. Eloquence refers to speech without error. Discrimination refers to speech without interruption. As the eleventh chapter of the Daśabhūmika Sūtra says, it is the accomplishment of verbal karma. The four unobstructed realms are: first, the Dharma body; second, the Dharma realm body; third, correct attainment with sentient beings; fourth, correct seeking with limitless doors. The first Dharma body is
。遠離二邊生法所攝如色礙相如是等也。法境界體者。彼遠離二邊生法所攝中如實智境界。菩薩如彼生法所攝智境界中住。如前色等。何者是色謂眼色等虛妄分別也。正得與眾生者。于彼如實智境界中。隨他所喜言說正知。隨他言說正知而與也。正求與無量門者。于彼隨他所喜言說。正知無量種種義語。隨知而與。彼論依經廣解。大精繁故略也。演說正法無斷盡者辨無礙也。此有七種如前解矣。從此第二明利眾生。
經。一剎那頃于不可說諸世界中隨諸眾生所有問難一音解釋普令歡喜。
解曰。隨諸眾生者人天等趣。所有問難者。各隨言音種種名義所申問難也。一音解釋者。能解者詞辨二也。所解者法義二也。普令歡喜者。隨其種性利中鈍根。普皆攝益令歡喜故。如十地經云。此菩薩於一佛所。以十阿僧祇百千陀羅尼門聽受其法。于余無量無邊諸佛亦復如是。此菩薩於一念間。若一大千界若二三四十百千萬億世界若十億百億千萬億那由他乃至不可說不可說大千世界滿中眾生。於一念間一時問難。菩薩於一念間但以一音皆令開解。即於一名句字中說一切名句字。於一義中說一切義。一方音聲中現一切音聲。於一法義中皆應根宜演說無盡名無礙解。從此第三結申滿地。
經。于萬阿僧祇劫能現百萬恒河
【現代漢語翻譯】 現代漢語譯本：遠離被二邊生法所包含的，例如色法的障礙相等等。法境界的本體是，在遠離被二邊生法所包含的境界中，如實智的境界。菩薩安住于像前面所說的色法等，被生法所包含的智境界中。什麼是色法呢？就是眼、色等虛妄分別。『正得與眾生者』，是指在如實智的境界中，根據眾生所喜好的言說，正確地瞭解並給予。『正求與無量門者』，是指根據眾生所喜好的言說，正確地瞭解無量種種義理，隨之而給予。這些在論中依據經典有廣泛的解釋，因為內容廣大繁雜，所以這裡省略了。『演說正法無斷盡者』，是辨才無礙。這有七種，如前面所解釋的。從這裡開始，第二部分闡明利益眾生。 經：『一剎那頃于不可說諸世界中隨諸眾生所有問難一音解釋普令歡喜。』 解曰：『隨諸眾生者』，指人、天等各種眾生。『所有問難者』，指各自根據自己的言語聲音，提出種種名義方面的疑問。『一音解釋者』，能解釋的是詞和辨才兩種，所解釋的是法和義兩種。『普令歡喜者』，根據眾生的根性，無論是利根還是鈍根，普遍地攝受利益，使他們歡喜。如《十地經》所說：『此菩薩於一佛所，以十阿僧祇百千陀羅尼門聽受其法，于余無量無邊諸佛亦復如是。此菩薩於一念間，若一大千界若二三四十百千萬億世界若十億百億千萬億那由他乃至不可說不可說大千世界滿中眾生，於一念間一時問難。菩薩於一念間但以一音皆令開解。即於一名句字中說一切名句字。於一義中說一切義。一方音聲中現一切音聲。於一法義中皆應根宜演說無盡名無礙解。』從這裡開始，第三部分總結並闡明圓滿的境界。 經：『于萬阿僧祇劫能現百萬恒河沙』
【English Translation】 English version: It is to stay away from what is encompassed by the two extremes of arising dharmas, such as the obstructive characteristics of form (rupa) and so on. The essence of the realm of dharma (dharma-dhatu) is the realm of true and real wisdom (yathābhūta-jñāna) within that which is far from being encompassed by the two extremes of arising dharmas. Bodhisattvas abide in the realm of wisdom encompassed by arising dharmas, such as the aforementioned form and so on. What is form? It is the false discriminations of eye, form, and so on. 'Rightly obtaining and giving to sentient beings' refers to, within the realm of true and real wisdom, rightly understanding and giving speech according to what sentient beings like. 'Rightly seeking and giving with limitless doors' refers to, according to the speech that sentient beings like, rightly understanding limitless kinds of meaningful words, and giving accordingly. These are extensively explained in the treatises based on the sutras, but are omitted here due to their vastness and complexity. 'Expounding the right dharma without end' is unobstructed eloquence. There are seven types of this, as explained earlier. From here, the second part clarifies benefiting sentient beings. Sutra: 'In an instant, in unspeakable worlds, according to the questions of all sentient beings, explaining with one sound, universally causing joy.' Commentary: 'According to all sentient beings' refers to beings in various realms such as humans and gods. 'All questions' refers to the various questions raised according to their own languages and sounds, regarding various names and meanings. 'Explaining with one sound' refers to the ability to explain with both words and eloquence, and what is explained are both dharma and meaning. 'Universally causing joy' refers to universally embracing and benefiting sentient beings according to their nature, whether they are of sharp or dull faculties, causing them to rejoice. As the Ten Stages Sutra (Daśabhūmika Sūtra) says: 'This Bodhisattva, in the presence of one Buddha, listens to and receives the Dharma through ten asaṃkhya hundreds of thousands of dhāraṇī gates; and so it is with countless, boundless Buddhas. This Bodhisattva, in a single moment, if a thousand worlds, or two, three, forty, hundred, thousand, million, billion worlds, or ten billion, hundred billion, trillion, nayuta, or even unspeakable, unspeakable thousands of worlds are filled with sentient beings, and they all ask questions at once in a single moment, the Bodhisattva, in a single moment, can enlighten them all with a single sound. That is, within a single name, phrase, or word, he speaks all names, phrases, and words. In a single meaning, he speaks all meanings. In one sound of one direction, he manifests all sounds. In one Dharma meaning, he expounds endlessly according to the roots and suitability, which is called unobstructed explanation.' From here, the third part concludes and clarifies the complete stage. Sutra: 'In ten thousand asaṃkhya kalpas, he can manifest a million Ganges sands.'
沙等諸佛神力無盡法藏利益圓滿。
解曰。于萬阿僧祇者。所經時劫越前量故。能現百萬等者。能現此等諸佛神力明神通也。然此菩薩十度之中力度偏增。無盡法藏者四無礙解廣利樂故。從此第十三明法雲地。于中分三。初標入地相。次住地修行。后結申滿位。且初第一標入地相。
經。複次法雲地菩薩摩訶薩無量智慧思惟觀察從發信心經百萬阿僧祇劫廣集無量助道法增長無邊大福智證業自在斷神通障。
解曰。明入地者金光明雲。十地菩薩是相先現。如來之身金色晃耀無量凈光悉皆圓滿。有無量億梵王圍繞恭敬供養。轉于無上微妙法輪。菩薩悉見也。法雲地者。法身如虛空智慧如大云。皆能遍滿覆一切故。法雲兩字如智別故。唯識論云。大法智云含眾德水。蔽如空粗重充滿法身故。法雲俱智所遍如也。無量智慧思惟觀察者。此即加行遍觀察也。從發信心者舉最初也。經百萬阿僧祇劫者。至九地滿所經時也。廣集無量助道法者。助已修習一切行愿助道之法也。增長無邊大福智者。明已增長廣大福智。如是觀察引能證智證寂滅忍入此地也。證業自在者明所證也。證者能證也。業自在者所證如也謂此地中證此真如。普於一切神通作業總持定門皆自在故。雖十地中真如無別。隨能證行假立名故。斷神通障
【現代漢語翻譯】 現代漢語譯本：沙等諸佛的神力是無盡的，法藏的利益是圓滿的。
解釋：『于萬阿僧祇者』，所經歷的時間超過了之前的計量，因此說『能現百萬等者』，能顯現這些諸佛的神力光明神通。然而這位菩薩在十度（Dashabhumi）之中，力度尤其增強。『無盡法藏』是因為四無礙解（catupratisamvid）能廣泛地利益眾生。從這第十三明法雲地（Dharmamegha-bhumi）開始，分為三個部分：首先是標示入地之相，其次是住地修行，最後是總結圓滿的地位。首先是標示入地之相。
經文：『複次，法雲地菩薩摩訶薩以無量智慧思惟觀察，從發起信心經過百萬阿僧祇劫，廣泛積聚無量助道之法，增長無邊大福智，證得業自在，斷除神通障。』
解釋：說明入地之相，《金光明經》中說：『十地菩薩的相先顯現，如來的身體金色晃耀，無量清凈的光芒全部圓滿，有無量億梵王圍繞恭敬供養，轉于無上微妙法輪，菩薩都能見到。』法雲地，法身如虛空，智慧如大云，都能遍滿覆蓋一切。法雲這兩個字就像智慧的差別一樣。《唯識論》中說：『大法智云包含眾多功德之水，遮蔽如虛空般的粗重，充滿法身。』法雲是俱智所遍及的。『無量智慧思惟觀察』，這是加行遍觀察。『從發起信心』，是舉出最初的階段。『經百萬阿僧祇劫』，是到九地圓滿所經歷的時間。『廣集無量助道法』，是幫助已經修習的一切行愿的助道之法。『增長無邊大福智』，說明已經增長廣大的福德和智慧。像這樣觀察，引導能證之智，證得寂滅忍，進入此地。『證業自在』，說明所證得的境界。『證』是能證，『業自在』是所證的真如，意思是說在此地中證得此真如，普遍對於一切神通作業、總持定門都自在。雖然十地中的真如沒有差別，但隨著能證之行假立名稱。『斷神通障』。
【English Translation】 English version: The divine power of Buddhas like sand is inexhaustible, and the benefits of the Dharma treasury are complete and perfect.
Explanation: 'In countless asamkhya kalpas (asamkhya: countless aeons)', the time experienced exceeds the previous measurement, hence it is said 'able to manifest millions', able to manifest the divine power and clear spiritual powers of these Buddhas. However, among the ten bhumis (Dashabhumi) of this Bodhisattva, the power is particularly enhanced. 'Inexhaustible Dharma treasury' is because the four unimpeded comprehensions (catupratisamvid) can widely benefit sentient beings. Starting from this thirteenth, the Dharmamegha-bhumi (Dharmamegha-bhumi: Cloud of Dharma ground), it is divided into three parts: first, marking the characteristics of entering the ground; second, dwelling in the ground and practicing; and finally, concluding the complete position. First, marking the characteristics of entering the ground.
Sutra: 'Furthermore, the Bodhisattva-Mahasattva of the Dharmamegha-bhumi contemplates with immeasurable wisdom, and from the arising of faith, after millions of asamkhya kalpas, widely accumulates immeasurable Dharma practices that aid the path, increases boundless great merit and wisdom, attains freedom in karma, and cuts off the obstacles to spiritual powers.'
Explanation: Explaining the characteristics of entering the ground, the Suvarnaprabhasa Sutra (Golden Light Sutra) says: 'The characteristics of the Bodhisattvas of the ten bhumis appear first, the Tathagata's body shines with golden light, immeasurable pure light is all complete and perfect, countless billions of Brahma kings surround, respectfully make offerings, and turn the unsurpassed wonderful Dharma wheel, which the Bodhisattvas can all see.' Dharmamegha-bhumi, the Dharmakaya (Dharmakaya: Dharma body) is like space, wisdom is like a great cloud, both can completely cover everything. The two words Dharmamegha are like the difference in wisdom. The Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of Consciousness-only) says: 'The great Dharma wisdom cloud contains numerous virtues and waters, obscuring the heaviness like space, filling the Dharmakaya.' Dharmamegha is pervaded by co-existing wisdom. 'Immeasurable wisdom, contemplation and observation', this is the practice of pervasive observation. 'From the arising of faith', this is mentioning the initial stage. 'After millions of asamkhya kalpas', this is the time experienced until the completion of the ninth bhumi. 'Widely accumulating immeasurable Dharma practices that aid the path', these are the Dharma practices that aid the path of all the practices and vows that have already been cultivated. 'Increasing boundless great merit and wisdom', this explains the already increased great merit and wisdom. Observing in this way, it guides the wisdom that can realize, attains the patience of extinction, and enters this ground. 'Attaining freedom in karma', this explains the state attained. 'Attaining' is the ability to attain, 'freedom in karma' is the suchness attained, meaning that in this ground, this suchness is attained, universally free in all spiritual power operations and dharani (dharani: a type of mantra) samadhi (samadhi: a state of meditative consciousness) gates. Although the suchness in the ten bhumis is no different, names are provisionally established according to the practice that can realize. 'Cutting off the obstacles to spiritual powers.'
者所斷障也。神通障者就勝立名。通障此地令于諸法不得自在。亦障此地大法智云及所含藏所起事業。此有二種如金光明雲。一者于大神通未得自在變現無明。即是此中障所起事業者。此中應云于大神通變現未得自在無明。文則順故。二者微細秘密未能悟解事業無明。即是此中障大法智云及所含藏者。由二無明障神通等。入此地時便永斷故。從此第二住地修行。于中分三。且初第一明利他行。
經。於一念頃能遍十方百萬億阿僧祇世界微塵數國土悉知一切眾生心行上中下根為說三乘普令修習波羅蜜多。
解曰。於一念頃等者。明能化時所遍國土所化有情當根攝益。隨一味法各修習故。從此第二明修轉依。
經。入佛行處力無所畏隨順如來寂滅轉依。
解曰。入佛行處力無所畏者。入謂證也或趣入也。證真利樂佛行處也。力無畏等不共功德皆趣入故。隨順如來寂滅轉依者。修習果位所轉依也。轉謂轉易依謂所依。易劣得勝轉依義故。然彼位別。如唯識論略有六種。一損力益能轉。在三賢位由習勝解及慚愧故。損本識中染種勢力。益本識內凈種功能。漸伏現行名為轉也。二通達轉。謂在初地由見道力通達真如。斷分別生二障粗重。證得一分真實轉依。三修習轉。謂通十地由數修習十地行故。漸斷
【現代漢語翻譯】 現代漢語譯本 這些是所要斷除的障礙。『神通障』（Siddhi Obstruction）是就殊勝之處而立的名。它阻礙此地（指菩薩所證的果位），使菩薩對於諸法不能自在，也阻礙此地的大法智云（Great Dharma Wisdom Cloud）及其所含藏、所發起的事業。這種障礙有兩種，如《金光明經》（Suvarnaprabhasa Sutra）所說：一是對於大神通未能自在變現的無明（ignorance），這就是此地障礙所發起的事業。這裡應該說『對於大神通變現未能自在的無明』，文句就順暢了。二是微細秘密未能悟解的事業無明，這就是此地障礙大法智云及其所含藏的。由於這兩種無明障礙神通等，進入此地時便永遠斷除。從此第二住地修行，其中分為三部分。首先是第一部分，闡明利他之行。 經文：『於一念頃能遍十方百萬億阿僧祇世界微塵數國土悉知一切眾生心行上中下根為說三乘普令修習波羅蜜多。』（In a single moment, [they] can pervade hundreds of millions of nayutas of asamkhya worlds, lands numerous as dust motes in the ten directions, know the minds and conduct of all beings, their superior, middling, and inferior faculties, expound the Three Vehicles for them, and universally cause them to cultivate the Paramitas (perfections).） 解釋：『於一念頃等』，說明能教化時所遍及的國土，所教化的有情眾生，都能根據各自的根器得到利益，隨著唯一的佛法各自修習。從此第二部分，闡明修習轉依（transformation of the basis）。 經文：『入佛行處力無所畏隨順如來寂滅轉依。』（Enter the Buddhas' sphere of activity, [possessing] powers and fearlessness, according with the Tathagata's (Thus Come One) tranquil extinction, transformation of the basis.） 解釋：『入佛行處力無所畏』，『入』是證得，或是趣入的意思。證得真實利益安樂的佛行處。力量和無所畏等不共功德都趣入其中。『隨順如來寂滅轉依』，是修習果位所要轉化的所依。『轉』是轉變，『依』是所依。改變低劣而得到殊勝，就是轉依的意義。然而這些果位是有區別的，如《唯識論》（Vijnaptimatrata-siddhi Sastra）中略有六種：一是損力益能轉，在三賢位（指十住、十行、十回向）時，由於修習殊勝的理解和慚愧，減損本識（alaya-vijnana）中染污種子的勢力，增益本識內清凈種子的功能，逐漸降伏現行，這叫做轉。二是通達轉，在初地（初地菩薩）時，由於見道的力量通達真如（tathata），斷除分別產生的二障（煩惱障和所知障）的粗重，證得一部分真實的轉依。三是修習轉，貫穿十地（十地菩薩），由於不斷修習十地之行，逐漸斷除。
【English Translation】 English version These are the obstructions to be eliminated. 'Siddhi Obstruction' is a name established based on its superiority. It obstructs this ground (referring to the fruit position attained by a Bodhisattva), preventing the Bodhisattva from being at ease with all dharmas, and also obstructing the Great Dharma Wisdom Cloud of this ground and the activities it contains and initiates. This obstruction is of two types, as stated in the Suvarnaprabhasa Sutra: first, the ignorance of not being able to freely manifest great siddhis (supernatural powers), which is the activity initiated by the obstruction of this ground. Here, it should be said 'the ignorance of not being able to freely manifest great siddhis,' so that the sentence is smooth. Second, the ignorance of activities that are subtle and secret and cannot be understood, which is what obstructs the Great Dharma Wisdom Cloud and what it contains. Because these two types of ignorance obstruct siddhis, etc., they are permanently eliminated upon entering this ground. From this second dwelling ground, practice is cultivated, which is divided into three parts. First is the first part, elucidating the practice of benefiting others. Sutra: 'In a single moment, [they] can pervade hundreds of millions of nayutas of asamkhya worlds (innumerable), lands numerous as dust motes in the ten directions, know the minds and conduct of all beings, their superior, middling, and inferior faculties, expound the Three Vehicles for them, and universally cause them to cultivate the Paramitas (perfections).' Explanation: 'In a single moment, etc.,' explains that the lands pervaded during the time of teaching and transformation, and the sentient beings taught and transformed, can all benefit according to their respective capacities, and cultivate according to the one Dharma. From this second part, elucidating the cultivation of the transformation of the basis. Sutra: 'Enter the Buddhas' sphere of activity, [possessing] powers and fearlessness, according with the Tathagata's (Thus Come One) tranquil extinction, transformation of the basis.' Explanation: 'Enter the Buddhas' sphere of activity, [possessing] powers and fearlessness,' 'enter' means to attain or to approach. Attaining the sphere of activity of the Buddha, which is truly beneficial and joyful. Powers and fearlessness, etc., are all unshared merits that are approached. 'According with the Tathagata's tranquil extinction, transformation of the basis,' is the basis to be transformed by cultivating the fruit position. 'Transformation' means to change, 'basis' means what is relied upon. Changing the inferior and obtaining the superior is the meaning of transformation of the basis. However, these fruit positions are different, as there are briefly six types in the Vijnaptimatrata-siddhi Sastra: first, the transformation of diminishing power and increasing ability, in the three virtuous positions (referring to the ten dwellings, ten practices, and ten dedications), due to cultivating superior understanding and shame, diminishing the power of the defiled seeds in the alaya-vijnana (store consciousness), increasing the function of the pure seeds within the alaya-vijnana, gradually subduing the manifest activity, this is called transformation. Second, the transformation of penetrating understanding, in the first ground (first ground Bodhisattva), due to the power of the path of seeing, penetrating understanding of tathata (suchness), cutting off the coarse heaviness of the two obstructions (affliction obstruction and knowledge obstruction) produced by discrimination, and attaining a portion of the true transformation of the basis. Third, the transformation of cultivation, throughout the ten grounds (ten ground Bodhisattvas), due to constantly cultivating the practices of the ten grounds, gradually cutting off.
俱生二障粗重。漸次證得真實轉依。四果圓滿轉。謂究竟位由三大劫阿僧企耶修集無邊難行勝行。金剛喻定現在前時。永斷本來一切粗重。頓證佛果圓滿轉依。窮盡未來利樂無盡。五下劣轉。謂二乘位專求自利。厭苦欣寂無勝堪能名下劣轉。六廣大轉。謂大乘位為利他故趣大菩提。生死涅槃俱無欣厭。有勝堪能名廣大轉。今第三位已超前二第五下劣。習種已超趣第四六。是所隨順轉依義別略有四種。一能轉道二所轉依三所轉舍四所轉得。如彼第十廣分別故。從此第三明伏滅頓漸。于中分二。初明伏滅殊后明見頓漸。初中復三。且初第一總標伏位。
經。善男子從初習忍至金剛定皆名為伏一切煩惱。
解曰。從初習忍者舉其最初。至金剛定者舉其最後。標陳初后明其伏也。所言伏者如余文中。世道名伏伏煩惱現。聖道名斷斷煩惱種。此地伏者合前二道俱名為伏。於伏忍位以世道伏。金剛定前以聖道伏。所謂二障粗品雖無。彼微細者種由未斷故說為伏。如起信論斷轉識前枝末無明亦合名斷。望本不覺故名伏也。如本記云。從初十信至金剛定。未斷阿賴耶識。一剎那在故說為伏一切煩惱。從此第二別明斷滅。
經。無相信忍照勝義諦滅諸煩惱生解脫智。
解曰。無相信忍者。謂入初地真見道也。智
【現代漢語翻譯】 現代漢語譯本 俱生二障（俱生的兩種障礙，即俱生我執和俱生法執）粗重，漸次證得真實轉依（轉變所依，指轉染成凈的過程）。四果圓滿轉，謂究竟位由三大劫阿僧企耶（無數）修集無邊難行勝行。金剛喻定（如金剛般堅固的禪定）現在前時，永斷本來一切粗重，頓證佛果圓滿轉依，窮盡未來利樂無盡。五下劣轉，謂二乘位專求自利，厭苦欣寂無勝堪能名下劣轉。六廣大轉，謂大乘位為利他故趣大菩提，生死涅槃俱無欣厭，有勝堪能名廣大轉。今第三位已超前二第五下劣，習種已超趣第四六，是所隨順轉依義別略有四種。一能轉道二所轉依三所轉舍四所轉得。如彼第十廣分別故。從此第三明伏滅頓漸。于中分二。初明伏滅殊后明見頓漸。初中復三。且初第一總標伏位。 經。善男子從初習忍至金剛定皆名為伏一切煩惱。 解曰。從初習忍者舉其最初。至金剛定者舉其最後。標陳初后明其伏也。所言伏者如余文中。世道名伏伏煩惱現。聖道名斷斷煩惱種。此地伏者合前二道俱名為伏。於伏忍位以世道伏。金剛定前以聖道伏。所謂二障粗品雖無。彼微細者種由未斷故說為伏。如起信論斷轉識前枝末無明亦合名斷。望本不覺故名伏也。如本記云。從初十信至金剛定。未斷阿賴耶識（藏識），一剎那在故說為伏一切煩惱。從此第二別明斷滅。 經。無相信忍照勝義諦滅諸煩惱生解脫智。 解曰。無相信忍者。謂入初地真見道也。
【English Translation】 English version The coarse and heavy two kinds of co-arisen obstacles (俱生二障, the two co-arisen obstacles, namely co-arisen ego-clinging and co-arisen dharma-clinging) are gradually overcome, and the true transformation of the basis (轉依, transformation of the basis, referring to the process of transforming defilement into purity) is gradually attained. The complete transformation of the fourth fruition refers to the ultimate state where, through three great kalpas of asamkhyeya (阿僧企耶, countless) periods, immeasurable and difficult superior practices are accumulated. When the Vajra-like Samadhi (金剛喻定, a samadhi as firm as a diamond) manifests, all originally coarse and heavy obstacles are permanently severed, and the complete transformation of the basis of Buddhahood is instantly realized, bringing endless benefit and happiness throughout the future. The inferior transformation of the five refers to the state of the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) where one seeks only self-benefit, disliking suffering and delighting in tranquility, lacking superior capacity, which is called inferior transformation. The vast transformation of the six refers to the state of the Mahayana (大乘) where one strives for great Bodhi (菩提, enlightenment) for the sake of benefiting others, without liking or disliking either samsara or nirvana, possessing superior capacity, which is called vast transformation. The current third stage has surpassed the previous two and the fifth inferior one, and the seed of practice has surpassed and is approaching the fourth and sixth. The differences in the meaning of transformation of the basis that are followed accordingly are roughly four types: 1. the path that transforms, 2. the basis that is transformed, 3. what is abandoned by transformation, and 4. what is attained by transformation. As explained extensively in the tenth chapter. From this third section, the gradual and sudden aspects of subduing and eliminating are explained. This is divided into two parts: first, the differences in subduing and eliminating are explained, and then the gradual and sudden aspects of seeing are explained. The first part is further divided into three. First, the first part generally outlines the stage of subduing. Sutra: 'Good son, from the initial practice of forbearance to the Vajra Samadhi, all is called subduing all afflictions.' Explanation: 'From the initial practice of forbearance, the very beginning is mentioned. To the Vajra Samadhi, the very end is mentioned. By stating the beginning and the end, the subduing is clarified. As for what is meant by subduing, as in other texts, the worldly path is called subduing, subduing the manifestation of afflictions. The holy path is called severing, severing the seeds of afflictions. The subduing in this stage combines the previous two paths and is both called subduing. In the stage of subduing forbearance, the worldly path subdues. Before the Vajra Samadhi, the holy path subdues. That is to say, although the coarse aspects of the two obstacles are absent, their subtle seeds have not yet been severed, so it is called subduing. As in the Awakening of Faith, the branches and ends of ignorance before severing the transforming consciousness are also collectively called severing. Because it is viewed from the original non-awareness, it is called subduing. As the original record says, from the initial ten faiths to the Vajra Samadhi, the Alaya consciousness (阿賴耶識, store consciousness) has not been severed, and it exists for a moment, so it is called subduing all afflictions.' From this second section, the specific aspects of severing and eliminating are explained. Sutra: 'The forbearance of no-belief illuminates the ultimate truth, eliminates all afflictions, and generates the wisdom of liberation.' Explanation: 'The forbearance of no-belief refers to entering the true seeing path of the first ground.'
證真如故云無相。初信忍也照勝義諦者謂證如也。滅諸煩惱者。分別二障故名為諸。體俱無明通名煩惱。見道初斷故名為滅。前望俱生故總名伏。此據分別當體滅也。生解脫智者。謂法空觀生妙觀察平等智品名解脫智。又即起信論中法身菩薩始覺位也。從此第三明究竟滅。
經。漸漸伏滅以生滅心得無生滅此心若滅即無明滅。
解曰。此有二義。有說。漸漸伏滅者。依唯識第十。修所斷中煩惱即伏。所知即滅。於十地中地地皆示故言漸漸。且煩惱障所有現起。地前漸伏。初地已上皆能伏盡。隨於諸地智障相應。如初地貪二地嗔等。地地伏故。此障種子至金剛定一切頓斷。若所知障所有現起。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。無漏伏故障不現起此障種子於十地中漸次斷滅。至金剛定方永斷盡。二障伏滅有此異故。以生滅心者能證智也。得無生滅者所證如也。此心若滅即無明滅者。此集起心即第八識無明習氣恒依此心心無漏位有漏識滅。彼無明種皆已滅故。有說。漸漸伏滅者。依起信論。從末向本。如凡夫人。覺知前念起惡業故。能止后念令其不起。雖複名覺即是不覺。二乘觀智初發意菩薩。
【現代漢語翻譯】 現代漢語譯本 證悟真如的緣故，所以說無相。初信位的忍位也是爲了照見殊勝的真諦，所以說是證悟真如。『滅諸煩惱』，因為分別二障的緣故，所以稱為『諸』。本體都以無明統稱為煩惱。見道時初次斷除，所以稱為『滅』。之前是相對於俱生的煩惱，所以總稱為『伏』。這裡是根據分別的當體來滅除的。『生解脫智』，是指法空觀產生妙觀察平等智，品級名稱為解脫智。又相當於《起信論》中法身菩薩的始覺位。從這裡第三點說明究竟的滅除。
經文：漸漸伏滅以生滅心得無生滅此心若滅即無明滅。
解釋：這裡有兩種解釋。一種說法是，『漸漸伏滅』，依據《唯識》第十，修所斷的煩惱是伏，所知是滅。在十地中，每一地都顯示，所以說『漸漸』。而且煩惱障所有現起的，在十地之前逐漸降伏，初地以上都能降伏殆盡。隨著在各個地中與智障相應，如初地的貪、二地的嗔等，各個地降伏的緣故。此障的種子到金剛定時一切頓斷。如果所知障所有現起的，在十地之前逐漸降伏，乃至十地才永遠斷盡。八地以上六識俱全的不再現行，因為無漏觀心及果相續能夠違背它的緣故。第七識俱全的還可以現行，法空智果生起時才降伏。前五轉識即使沒有轉依，無漏也能降伏，所以障礙不現起。此障的種子在十地中逐漸斷滅，到金剛定時才永遠斷盡。二障的降伏和滅除有這種不同。『以生滅心』是指能證的智慧。『得無生滅』是指所證的真如。『此心若滅即無明滅』，這個集起心就是第八識（Alaya-識，storehouse consciousness）的無明習氣恒常依附於此心，心在無漏位時有漏識滅，那些無明種子都已經滅除了。另一種說法是，『漸漸伏滅』，依據《起信論》，從末向本。如凡夫，覺知前念生起惡業的緣故，能夠阻止后念使其不生起。雖然也叫覺知，但其實是不覺。二乘的觀智和初發意的菩薩。
【English Translation】 English version Because of realizing Suchness (Tathata), it is said to be without characteristics (Anitya). The forbearance (Ksanti) of the initial stage of faith (Adhimukti-citta) is also to illuminate the supreme truth (Paramartha-satya), so it is said to be realizing Suchness. 'Extinguishing all afflictions (Kleshas),' because of distinguishing the two obstacles (Avarana), it is called 'all.' The essence is all called afflictions with ignorance (Avidya). It is initially cut off when seeing the path (Darshana-marga), so it is called 'extinguishing.' Before, it was relative to the co-arisen afflictions, so it is generally called 'subduing.' This is based on the actual extinguishing of the differentiated entity. 'Generating liberating wisdom (Mukti-jnana),' refers to the generation of the Wonderful Observing Wisdom (Pratyavekṣaṇā-jñāna) and the Wisdom of Equality (Samatā-jñāna) through the contemplation of the emptiness of phenomena (Dharma-shunyata), the grade name is liberating wisdom. It is also equivalent to the initial awakening stage of the Dharma-body Bodhisattva (Dharmakaya Bodhisattva) in the Awakening of Faith Treatise (Mahayana-shraddhotpada-shastra). From here, the third point explains the ultimate extinction.
Sutra: 'Gradually subduing and extinguishing, using the mind of arising and ceasing to attain non-arising and non-ceasing. If this mind is extinguished, then ignorance is extinguished.'
Explanation: There are two explanations here. One explanation is, 'Gradually subduing and extinguishing,' according to the tenth chapter of the Consciousness-only Treatise (Vijnaptimatrata-siddhi), the afflictions to be eliminated through cultivation (Bhavana-heya) are subdued, and the knowable is extinguished. In the ten grounds (Bhumi), each ground is shown, so it is said 'gradually.' Moreover, all the manifestations of the affliction obstacle (Klesha-avarana), are gradually subdued before the ten grounds, and can be completely subdued above the first ground. As in each ground corresponding to the intellectual obstacle (Jnana-avarana), such as greed in the first ground, anger in the second ground, etc., because each ground is subdued. The seeds of this obstacle are completely cut off at the Vajra Samadhi (Vajropama-samadhi). If all the manifestations of the knowable obstacle, are gradually subdued before the ten grounds, and are completely cut off only at the ten grounds. Those with the six consciousnesses (Vijnana) above the eighth ground no longer manifest, because the uncontaminated contemplative mind and the continuation of the result can counteract it. Those with the seventh consciousness can still manifest, and the fruit of the wisdom of the emptiness of phenomena is subdued only when it arises. Even if the first five transformed consciousnesses have not transformed their basis, the uncontaminated can subdue them, so the obstacle does not manifest. The seeds of this obstacle are gradually extinguished in the ten grounds, and are completely cut off only at the Vajra Samadhi. The subduing and extinguishing of the two obstacles have this difference. 'Using the mind of arising and ceasing' refers to the wisdom that can realize. 'Attaining non-arising and non-ceasing' refers to the Suchness that is realized. 'If this mind is extinguished, then ignorance is extinguished,' this collective mind is the ignorance habitual energy (Avidya-vasana) of the eighth consciousness (Alaya-vijnana), which constantly relies on this mind, and when the mind is in the uncontaminated state, the contaminated consciousness is extinguished, and those seeds of ignorance have already been extinguished. Another explanation is, 'Gradually subduing and extinguishing,' according to the Awakening of Faith Treatise, from the end towards the root. Like ordinary people, because they are aware that the previous thought gave rise to evil karma, they can stop the subsequent thought from arising. Although it is also called awareness, it is actually non-awareness. The contemplative wisdom of the two vehicles (Shravaka and Pratyekabuddha) and the Bodhisattva who initially aroused the mind.
相似覺位覺于念異念無異相舍粗分別名漸漸伏。初地已上法身菩薩。隨分覺于念住。念無住相名漸漸滅。通說名為漸漸伏滅。以生滅心得無生滅者。以隨分覺生滅之心修證不已。得至究竟無生滅故。此心若滅即無明滅者。如菩薩地盡。等覺位中金剛喻定現在前時。滿足方便即方便道。一念相應即無間道。覺心初相。即業相心因本無明業相動念業相心滅即無明滅。前唯約聖后亦通賢。互有廣略不相違故。從此第二明見頓漸。
經。金剛定前所有知見皆不名見唯佛頓解具一切智所有知見而得名見。
解曰。金剛定前者等覺已前也。所有知見者。證真達俗慧知見也。皆不名見者。智品未具覺解未圓故不名見。唯佛頓解具一切智所有知見而得名見者。具四智品覺解圓極故名見也。佛智漸圓云何名頓。泛論漸頓有其四種。一者教漸頓。方便說三直談大故。二者理漸頓。漸次悟入照實性故。三者行漸頓。二乘迴心直往性故。四者果漸頓。前二智品漸次而圓。圓鏡智品頓滿足故。所證涅槃體非漸頓。從能證智亦不違故。又無上菩提從漸修圓。性凈菩提本滿足故。今佛果位解理圓極夢想都盡。覺知自心本不流動。今無所靜常自一心住一如床。如金鼓經夢中渡河至彼岸竟即斯見也。從此第三結申滿位文復分二。初明等覺后明
【現代漢語翻譯】 現代漢語譯本 『相似覺位』（Xiangsi Jue Wei，相似覺悟的階段）的覺悟在於『念異念』（Nian Yi Nian，念頭的差異），念頭的差異沒有不同的表象，捨棄粗糙的分別念，這種狀態被稱為『漸漸伏』（Jianjian Fu，逐漸降伏）。初地（Chu Di，菩薩修行的第一個階段）以上的法身菩薩，隨分隨力地覺悟于念住（Nian Zhu，安住于念頭），念頭沒有停住的表象，這被稱為『漸漸滅』（Jianjian Mie，逐漸滅除）。總的來說，這被稱為『漸漸伏滅』（Jianjian Fu Mie，逐漸降伏和滅除）。用生滅心（Sheng Mie Xin，生滅變化的心）去獲得無生滅（Wu Sheng Mie，不生不滅）的境界，是因為隨分隨力地覺悟生滅之心，不斷地修證，最終可以達到究竟的無生滅境界。如果這個心滅了，就是無明（Wu Ming，無知）滅了嗎？就像菩薩的修行到了盡頭，在等覺位（Deng Jue Wei，接近佛的覺悟階段）中，金剛喻定（Jingang Yu Ding，如金剛般堅固的禪定）顯現的時候，滿足了方便（Fangbian，方法）就是方便道（Fangbian Dao，使用方法的道路），一念相應就是無間道（Wujian Dao，沒有間隔的道路），覺悟之心的最初表象，就是業相心（Ye Xiang Xin，業力顯現的心），因為根本無明（Genben Wu Ming，根本的無知）的業相動念（Ye Xiang Dong Nian，業力顯現的動念），業相心滅了，就是無明滅了。前面只說了聖人，後面也包括了賢人。互相之間有廣略的不同，但是並不矛盾。從這裡開始，第二部分說明見解的頓悟和漸悟。
經文：金剛定（Jingang Ding，如金剛般堅固的禪定）前所有的知見，都不能稱為『見』（Jian，見解），只有佛頓悟（Dun Wu，頓悟）所具有的一切智（Yiqie Zhi，一切智慧）的知見，才能被稱為『見』。
解釋：金剛定前，指的是等覺（Deng Jue，接近佛的覺悟階段）之前。所有的知見，指的是證悟真理，通達世俗的智慧知見。都不能稱為『見』，是因為智慧的品格還沒有完備，覺悟和理解還沒有圓滿，所以不能稱為『見』。只有佛頓悟所具有的一切智的知見才能被稱為『見』，是因為具備了四智品（Si Zhi Pin，四種智慧的品格），覺悟和理解圓滿到了極點，所以才能稱為『見』。佛的智慧是逐漸圓滿的，為什麼稱為頓悟呢？泛泛而論，漸悟和頓悟有四種。第一種是教義上的漸悟和頓悟，方便說法是三乘，直接談論的是大乘。第二種是道理上的漸悟和頓悟，逐漸悟入，照亮真實的本性。第三種是修行上的漸悟和頓悟，二乘（Er Cheng，聲聞乘和緣覺乘）迴心向大乘，直接前往。第四種是果位上的漸悟和頓悟，前兩種智慧的品格是逐漸圓滿的，圓鏡智品（Yuan Jing Zhi Pin，如圓鏡般明亮的智慧品格）是頓悟而滿足的。所證悟的涅槃（Nipan，寂滅）本體不是漸悟也不是頓悟。從能證悟的智慧來說，也不矛盾。另外，無上菩提（Wushang Puti，最高的覺悟）是從漸修而圓滿的，性凈菩提（Xing Jing Puti，本性清凈的覺悟）本來就是滿足的。現在佛的果位，理解道理圓滿到了極點，夢想都消失了，覺知自己的心本來就不流動。現在沒有什麼可以靜止的，常常自己一心安住於一如之境。就像《金鼓經》（Jing Gu Jing）中說的，夢中渡河，到達彼岸，就是這種見解。從這裡開始，第三部分總結並闡述圓滿的果位，文章又分為兩部分。首先說明等覺，然後說明……
【English Translation】 English version The awareness in the 'Similar Enlightenment Position' (Xiangsi Jue Wei, stage of similar enlightenment) lies in the 'Difference of Thoughts' (Nian Yi Nian, differences in thoughts). The difference of thoughts has no different appearances. Abandoning coarse discriminations, this state is called 'Gradual Subjugation' (Jianjian Fu, gradual taming). Bodhisattvas of the Dharma body above the First Ground (Chu Di, the first stage of a Bodhisattva's practice) gradually awaken to mindfulness (Nian Zhu, abiding in mindfulness) according to their capacity. The appearance of thoughts not abiding is called 'Gradual Extinction' (Jianjian Mie, gradual extinction). Generally speaking, this is called 'Gradual Subjugation and Extinction' (Jianjian Fu Mie, gradual taming and extinction). Using the mind of arising and ceasing (Sheng Mie Xin, the mind of arising and ceasing) to attain the non-arising and non-ceasing (Wu Sheng Mie, non-arising and non-ceasing) state is because one gradually awakens to the mind of arising and ceasing, continuously cultivating and realizing, and can eventually reach the ultimate state of non-arising and non-ceasing. If this mind ceases, does that mean ignorance (Wu Ming, ignorance) ceases? It's like when a Bodhisattva's practice reaches its end, in the Equal Enlightenment Position (Deng Jue Wei, stage close to Buddhahood), when the Vajra-like Samadhi (Jingang Yu Ding, diamond-like concentration) manifests, fulfilling the expedient means (Fangbian, methods) is the path of expedient means (Fangbian Dao, path of using methods), and one thought in accordance is the path of no interval (Wujian Dao, path with no interval). The initial appearance of the awakened mind is the karma-image mind (Ye Xiang Xin, mind of karmic appearances), because the karma-image of fundamental ignorance (Genben Wu Ming, fundamental ignorance) moves the thought (Ye Xiang Dong Nian, movement of karmic appearances). When the karma-image mind ceases, ignorance ceases. The former only speaks of sages, while the latter also includes the virtuous. They have differences in scope but do not contradict each other. From here, the second part explains the sudden and gradual nature of seeing.
Sutra: All knowledge and views before the Vajra Samadhi (Jingang Ding, diamond-like concentration) cannot be called 'seeing' (Jian, view). Only the knowledge and views of the Buddha's sudden enlightenment (Dun Wu, sudden enlightenment) with all wisdom (Yiqie Zhi, all wisdom) can be called 'seeing'.
Explanation: 'Before the Vajra Samadhi' refers to before Equal Enlightenment (Deng Jue, stage close to Buddhahood). 'All knowledge and views' refers to the wisdom knowledge and views that realize truth and understand the mundane. 'Cannot be called seeing' is because the qualities of wisdom are not yet complete, and the awakening and understanding are not yet perfect, so it cannot be called 'seeing'. 'Only the knowledge and views of the Buddha's sudden enlightenment with all wisdom can be called seeing' is because it possesses the qualities of the four wisdoms (Si Zhi Pin, qualities of the four wisdoms), and the awakening and understanding are perfect to the extreme, so it can be called 'seeing'. The Buddha's wisdom gradually becomes complete, so why is it called sudden enlightenment? Generally speaking, there are four types of gradual and sudden enlightenment. The first is gradual and sudden in teaching, with expedient teachings of the Three Vehicles and direct teachings of the Great Vehicle. The second is gradual and sudden in principle, gradually entering into and illuminating the true nature. The third is gradual and sudden in practice, with those of the Two Vehicles (Er Cheng, Sravaka and Pratyekabuddha vehicles) turning their minds towards the Great Vehicle and going directly. The fourth is gradual and sudden in fruition, with the qualities of the first two wisdoms gradually becoming complete, and the quality of the Mirror-like Wisdom (Yuan Jing Zhi Pin, mirror-like wisdom) being suddenly fulfilled. The nature of Nirvana (Nipan, extinction) that is realized is neither gradual nor sudden. From the perspective of the wisdom that can realize it, there is no contradiction. Furthermore, unsurpassed Bodhi (Wushang Puti, highest enlightenment) is perfected through gradual cultivation, while the inherently pure Bodhi (Xing Jing Puti, inherently pure enlightenment) is originally complete. Now, in the Buddha's fruition, the understanding of principle is perfect to the extreme, and all dreams have vanished. One is aware that one's own mind is originally not moving. Now there is nothing to be still, and one's mind constantly abides in the state of oneness. It is like what is said in the Golden Drum Sutra (Jing Gu Jing): crossing the river in a dream and reaching the other shore is this very seeing. From here, the third part summarizes and elaborates on the complete fruition, and the text is divided into two parts. First, it explains Equal Enlightenment, and then it explains...
佛果。初中復二。且初第一明等覺位。
經。善男子金剛三昧現在前時而亦未能等無等等。
解曰。然于等覺有初后位。此後位也。謂此菩薩住第四禪大自在宮有妙凈土。如佛地論第一云。十地菩薩自心所變凈土有二。若第八識所變凈土。是有漏識相分攝故。雖無漏善力所資薰。其相凈妙是苦諦攝。若隨後得無漏心變凈土影像。是無漏故從無漏善種子而生。體是無漏道諦所攝。居此土中所修覺者。如瓔珞經云。等覺菩薩以大願力住壽。百劫修千三昧。千劫學佛威儀。萬劫學佛化現也。自此已前明等覺位所修行也。將成正覺起金剛三昧者。如十地論第十二。花嚴經三十九皆云。菩薩摩訶薩入受職地已得百萬阿僧祇三昧。皆現在前其最後三昧。名受一切智勝職位。此三昧現有大寶蓮花忽然出生。其花廣大量等百萬三千大千世界。以眾妙寶間錯莊嚴。超過一切世間境界。出世善根之所生起。恒放光明普照法界三千大千世界微塵數蓮花以為眷屬。爾時菩薩其身殊妙坐此花座身相大小正相稱可。無量菩薩以為眷屬。各坐其餘蓮花之上週匝圍繞。一一各得百萬三昧。向大菩薩一心瞻仰。此大菩薩並其眷屬所有光明及以言音。普皆充滿十方法界。一切世界咸悉震動。惡趣休息國土嚴凈。同行菩薩靡不來集。此大菩薩足下
【現代漢語翻譯】 現代漢語譯本：佛果。初中復二。且初第一明等覺位。
經：善男子，金剛三昧（Vajra Samadhi，一種堅固的禪定）現在前時，而亦未能等無等等。
解曰：然于等覺（Samantabhadra，普賢菩薩的果位）有初后位。此後位也。謂此菩薩住第四禪大自在宮有妙凈土。如《佛地論》第一云：『十地菩薩自心所變凈土有二。若第八識（Alaya-vijñana，阿賴耶識）所變凈土，是有漏識相分攝故，雖無漏善力所資薰，其相凈妙是苦諦攝。若隨後得無漏心變凈土影像，是無漏故從無漏善種子而生，體是無漏道諦所攝。』居此土中所修覺者，如《瓔珞經》云：『等覺菩薩以大願力住壽百劫，修千三昧，千劫學佛威儀，萬劫學佛化現也。』自此已前明等覺位所修行也。將成正覺起金剛三昧者，如《十地論》第十二、《華嚴經》第三十九皆云：『菩薩摩訶薩入受職地已，得百萬阿僧祇三昧，皆現在前，其最後三昧，名受一切智勝職位。』此三昧現有大寶蓮花忽然出生，其花廣大量等百萬三千大千世界，以眾妙寶間錯莊嚴，超過一切世間境界，出世善根之所生起，恒放光明普照法界三千大千世界微塵數蓮花以為眷屬。爾時菩薩其身殊妙，坐此花座，身相大小正相稱可，無量菩薩以為眷屬，各坐其餘蓮花之上週匝圍繞。一一各得百萬三昧，向大菩薩一心瞻仰。此大菩薩並其眷屬所有光明及以言音，普皆充滿十方法界，一切世界咸悉震動，惡趣休息，國土嚴凈，同行菩薩靡不來集。此大菩薩足下
【English Translation】 English version: The fruit of Buddhahood. Initially, it is further divided into two. The first part clarifies the position of Equivalent Enlightenment (Samantabhadra).
Sutra: 'Good son, when the Vajra Samadhi (a firm state of meditation) manifests, it still cannot be equal to the Unequalled.'
Explanation: However, within Equivalent Enlightenment (Samantabhadra), there are initial and subsequent stages. This refers to the subsequent stage. It means that this Bodhisattva dwells in the Great自在宮 (Great自在 Palace) of the Fourth Dhyana heaven, possessing a wondrous Pure Land. As stated in the first chapter of the Yogacarabhumi-sastra: 'The Pure Lands transformed by the minds of Bodhisattvas of the Ten Bhumis are of two kinds. If the Pure Land is transformed by the Eighth Consciousness (Alaya-vijñana), it is included within the aspect-division of defiled consciousness. Although it is nourished by the power of undefiled good, its pure and wondrous appearance is included within the Truth of Suffering. If the image of the Pure Land is transformed by the subsequent attainment of undefiled mind, it is undefiled and arises from undefiled good seeds, its essence being included within the Truth of the Path.' Those who cultivate enlightenment in this land, as stated in the Inra Network Sutra: 'Bodhisattvas of Equivalent Enlightenment dwell for a hundred kalpas through the power of great vows, cultivating a thousand Samadhis, learning the Buddha's dignified conduct for a thousand kalpas, and learning the Buddha's transformations for ten thousand kalpas.' All that precedes this clarifies the practices of the Equivalent Enlightenment stage. Those who are about to attain Perfect Enlightenment and arise the Vajra Samadhi, as stated in the twelfth chapter of the Dasabhumika Sutra and the thirty-ninth chapter of the Avatamsaka Sutra: 'When a Bodhisattva-Mahasattva enters the Ordination Ground, they attain a million Asamkhya Samadhis, all of which manifest. The last of these Samadhis is called the position of receiving the All-Knowing Victory. In this Samadhi, a great treasure lotus suddenly appears, its vastness equal to a million three-thousand great thousand worlds, adorned with various wondrous treasures, surpassing all worldly realms, arising from transcendental roots of goodness, constantly emitting light that universally illuminates the Dharma Realm, with a number of lotus flowers equal to the dust motes of three-thousand great thousand worlds as its retinue. At that time, the Bodhisattva's body is exceptionally wondrous, seated upon this lotus seat, the size and appearance of the body being perfectly proportionate, with immeasurable Bodhisattvas as their retinue, each seated upon the other lotus flowers, surrounding them. Each one attains a million Samadhis, gazing intently at the great Bodhisattva. The light and speech of this great Bodhisattva and their retinue completely fill the ten directions of the Dharma Realm, all worlds tremble, evil destinies cease, the lands are adorned and purified, and Bodhisattvas of the same practice all gather. Beneath the feet of this great Bodhisattva'
放光照諸地獄。膝輪放光照諸畜生。齊輪放光照閻羅界。兩脅放光照諸人趣。兩手放光照天及修羅。兩肩放光普照聲聞。項背放光照辟支佛。面門放光照初發心乃至九地菩薩。眉間放光普照十方受職菩薩。頂上放光普照十方一切世界諸佛道場。右繞十匝住虛空中。成光明網雨莊嚴具以為供養。復繞十匝從諸如來足下而入。爾時諸佛及諸菩薩知某世界某菩薩摩訶薩到受職位。彼諸菩薩皆來觀察。即各獲得十千三昧。一切諸佛眉間出光普照十方一切世界。右繞十匝示現佛事。而來至此菩薩會上。周匝右繞示現種種莊嚴事已。從大菩薩頂上而入。得先未得百萬三昧。名為已得受職之位。如轉輪王所生太子。母是正後身相具足。王令太子坐白象寶妙金之座。網幔幢幡散花奏樂。取四大海水置金瓶內。王執此瓶灌太子頂。是時即名受王職位。廣如彼故。然金剛三昧現在前時者。即前經云得先未得百萬三昧中最後三昧也。依此勝定起無間道斷微細障。此有二義。有說。此斷第十一地如來地障。有二無明如金光明雲。一者於一切境微細所知障礙無明。即是此中微所知障。二者極細煩惱粗重無明。即是此中一切任運煩惱障種。此二無明障于佛地。無間道時此斷舍故本識種現。許異時者此舍種故。若同時者此未舍故。有說。斷者如起信論
【現代漢語翻譯】 現代漢語譯本 從腳底放出的光芒照亮各個地獄。膝蓋放出的光芒照亮各種畜生。肚臍放出的光芒照亮閻羅界（掌管地獄的閻王所管轄的區域）。兩肋放出的光芒照亮各個屬於人類的去處。兩手放出的光芒照亮天界以及阿修羅（一種半神）。兩肩放出的光芒普遍照亮聲聞（聽聞佛法教誨而證悟的修行者）。後頸放出的光芒照亮辟支佛（不依賴他人教導而獨自證悟的修行者）。面部放出的光芒照亮初發菩提心乃至第九地菩薩。眉間放出的光芒普遍照亮十方接受職位的菩薩。頭頂放出的光芒普遍照亮十方一切世界諸佛的道場。 光芒向右環繞十圈，停留在虛空中，形成光明的網路，降下莊嚴的器具作為供養。再次環繞十圈，從諸如來的腳下進入。這時，諸佛以及諸菩薩知道某個世界的某位菩薩摩訶薩（偉大的菩薩）將要接受職位。那些菩薩都來觀察，隨即各自獲得十千種三昧（禪定）。一切諸佛眉間放出光芒，普遍照亮十方一切世界，向右環繞十圈，示現佛的事業，然後來到這位菩薩的集會上，環繞四周，示現種種莊嚴的事情后，從大菩薩的頭頂進入，獲得先前未曾獲得的百萬種三昧，這被稱為已獲得接受職位的地位。如同轉輪王（擁有統治世界的輪寶的國王）所生的太子，母親是正後，身相具足，國王讓太子坐在白象寶妙金的座位上，張掛網幔幢幡，散花奏樂，取四大海水放置在金瓶內，國王拿著這個瓶子灌注太子的頭頂，這時就稱為接受了王位。廣泛的情況就像那樣。 然而，金剛三昧（一種堅固不壞的禪定）現在前的時候，就是前面經文所說的獲得先前未曾獲得的百萬種三昧中的最後一種三昧。依靠這種殊勝的禪定生起無間道（一種能立即斷除煩惱的智慧），斷除微細的障礙。這有兩種含義。有人說，這斷除第十一地如來地的障礙。有兩種無明，如《金光明經》所說：一是對於一切境界微細所知障礙的無明，就是這裡所說的微細所知障；二是極細的煩惱粗重無明，就是這裡所說的一切任運煩惱障的種子。這兩種無明障礙佛地。在無間道的時候，因為斷除了這些，所以本識的種子顯現。如果認為是異時，那麼是因為捨棄了這些種子；如果是同時，那麼是因為沒有捨棄這些種子。有人說，斷除就像《起信論》（《大乘起信論》）所說。
【English Translation】 English version The light emitted from the soles of the feet illuminates all the hells. The light emitted from the knees illuminates all the animals. The light emitted from the navel illuminates the realm of Yama (the realm governed by the King of Hell). The light emitted from both sides of the body illuminates all the realms of human beings. The light emitted from both hands illuminates the heavens and the Asuras (a type of demigod). The light emitted from both shoulders universally illuminates the Sravakas (those who attain enlightenment by hearing the Buddha's teachings). The light emitted from the back of the neck illuminates the Pratyekabuddhas (those who attain enlightenment independently without relying on others' teachings). The light emitted from the face illuminates Bodhisattvas from the initial aspiration to the ninth stage. The light emitted from between the eyebrows universally illuminates Bodhisattvas in the ten directions who are receiving their positions. The light emitted from the top of the head universally illuminates the Bodhimandas (places of enlightenment) of all Buddhas in all worlds of the ten directions. The light circles to the right ten times, remaining in the empty space, forming a network of light, and raining down adornments as offerings. It circles again ten times, entering from beneath the feet of all the Tathagatas (Buddhas). At this time, all the Buddhas and Bodhisattvas know that a certain Bodhisattva Mahasattva (great Bodhisattva) in a certain world is about to receive a position. Those Bodhisattvas all come to observe, and immediately each obtains ten thousand Samadhis (states of meditative absorption). All the Buddhas emit light from between their eyebrows, universally illuminating all worlds in the ten directions, circling to the right ten times, manifesting the deeds of the Buddha, and then come to this Bodhisattva's assembly, circling around and manifesting various adornments, and then enter from the top of the great Bodhisattva's head, obtaining a million Samadhis that were not previously obtained, which is called the position of having received the office. It is like the prince born to a Chakravartin (wheel-turning king), whose mother is the queen, and whose physical characteristics are complete. The king has the prince sit on a seat of white elephant treasure and wonderful gold, with nets, canopies, banners, scattered flowers, and music played. He takes the water from the four great oceans and places it in a golden vase. The king holds this vase and pours it over the prince's head. At this time, he is called to have received the position of king. The extensive details are like that. However, when the Vajra Samadhi (a diamond-like concentration) is present, it is the last of the million Samadhis mentioned in the previous sutra that were not previously obtained. Relying on this supreme Samadhi, the Anantarya-marga (path of immediate result) arises, cutting off subtle obstacles. This has two meanings. Some say that it cuts off the obstacles of the eleventh stage, the Buddha-bhumi (Buddha-ground). There are two kinds of ignorance, as the Suvarnaprabhasa Sutra (Golden Light Sutra) says: first, the subtle ignorance that obstructs knowledge of all objects, which is the subtle obstacle to knowledge mentioned here; second, the extremely subtle heavy ignorance of afflictions, which is the seed of all spontaneously arising afflictions mentioned here. These two kinds of ignorance obstruct the Buddha-bhumi. At the time of the Anantarya-marga, because these are cut off, the seeds of the Alaya-vijnana (store consciousness) manifest. If it is considered to be at a different time, it is because these seeds have been abandoned; if it is at the same time, it is because these seeds have not been abandoned. Some say that the cutting off is as stated in the Awakening of Faith (Mahayana-sraddhotpada-sastra).
。唯心相滅非心體滅。滅者斷也。自相心體舉體為彼無明所起。乃是激靜令動。非謂辨無令有心之動因即是無明起為業相。今等覺位斷本無明。無明盡時動相隨滅。但滅心相不滅心體。此二別者。前斷轉識后斷本識。合取兩文義符順故。而亦未能等無等等者。此位由劣未能等佛。佛超此位故名無等。佛佛道齊名等等故。從此第二舉喻釋成。
經。譬如有人登大高臺普觀一切無不斯了。
解曰登高臺者顯居頂也。菩薩位極如彼頂故。從此第二明佛果位。
經。若解脫位一相無相無生無滅同真際等法性滿功德藏住如來位。
解曰。若解脫等者此有二義。前師解云。解脫道也。本識種現及劣無漏與微細障所斷所棄無間解脫如前悉故。如佛地論第三云。四智心品何位得者。大圓鏡智種雖本有。此解脫位最初現行一切佛果無漏種子圓滿依附。盡未來際常無間斷。平等智品一初地現行後後地中修令增長。法空智果恒常現有漏心時即便間斷。乃至等覺最後之心盡未來際常無間斷。如有漏位本識恒俱。無漏立中常無斷故。妙觀察智亦初現行。從此已后漸修增長乃至佛果若入滅定亦不行故成所作智。有說。初地皆得現行。如實義者。佛果方起有漏五根發無漏識未曾見故。于佛果位容間斷故。言一相者。即凈法界
【現代漢語翻譯】 現代漢語譯本：唯有心相寂滅，而非心體寂滅。『滅』意味著斷絕。自相心體，整個本體都是由那無明所生起。那是激起靜止使其動起來。不是說辨別無令有，心的動因就是無明，生起為業相。現在等覺位斷除根本無明。無明消盡時，動相也隨之寂滅。但寂滅的是心相，不是心體。這兩者的區別在於，前者斷除轉識，後者斷除本識。合起來理解這兩段文字，意義就順暢了。然而，即使如此，也未能等同於無等等者（指佛）。這個位置因為還不夠圓滿，所以不能等同於佛。佛超越了這個位置，所以被稱為『無等』。佛與佛之間的道是齊等的，所以稱為『等等』。接下來第二點，用比喻來解釋和闡明。
經文：譬如有人登上高臺，普遍觀察一切，沒有不清楚明瞭的。
解釋：登上高臺，顯示處於頂端。菩薩的位置達到了頂端，就像那高臺一樣。接下來第二點，闡明佛果位。
經文：如果達到解脫位，一相無相，無生無滅，與真際（Bhūta-koṭi）等同，法性圓滿，功德蘊藏，安住于如來位。
解釋：如果達到解脫等等，這裡有兩種解釋。前一位老師解釋說，這是解脫道。本識的種子和現行，以及微弱的無漏和微細的障礙，被斷除和捨棄，無間解脫就像前面所說的那樣。如《佛地論》第三卷所說：『四智心品在哪個位置獲得？』大圓鏡智的種子雖然本來就有，但在這個解脫位才最初現行，一切佛果的無漏種子圓滿依附，直到未來永無間斷。平等智品在初地現行，然後在後后地中修習使其增長。法空智果恒常存在，有漏心時就會間斷，乃至等覺的最後之心，直到未來永無間斷。就像有漏位時本識恒常相伴一樣，無漏位建立時也恒常不斷。妙觀察智也是初地現行。從此以後逐漸修習增長，乃至佛果，如果進入滅盡定，也不起作用，所以成為成所作智。』有人說，初地都能現行。但真實意義是，佛果才生起有漏五根，發出無漏識，從未見過。所以在佛果位容許間斷。說『一相』，就是指清凈法界（Śuddha-dhātu）。
【English Translation】 English version: Only the characteristics of mind cease, not the essence of mind. 'Cessation' means severance. The self-characteristic mind-essence, its entire substance, is generated by that ignorance (Avidyā). It is stirring stillness into motion. It is not about discerning non-existence into existence; the cause of the mind's movement is ignorance, arising as the action-aspect (karma-lakṣaṇa). Now, the position of Equal Enlightenment (Samantabhadra) severs the fundamental ignorance. When ignorance is exhausted, the aspect of movement also ceases. But what ceases is the characteristic of mind, not the essence of mind. The difference between these two is that the former severs the transforming consciousness (Pravṛtti-vijñāna), while the latter severs the fundamental consciousness (Mūla-vijñāna). Combining these two passages, the meaning becomes coherent. However, even so, it does not equate to the Unequalled of the Unequalled (Asamasama), referring to the Buddha. This position is not yet complete, so it cannot equate to the Buddha. The Buddha transcends this position, so is called 'Unequalled'. The paths between Buddhas are equal, so they are called 'Equalled'. Next, the second point, using a metaphor to explain and clarify.
Sūtra: 'It is like a person ascending a high platform, universally observing everything, with nothing not clearly understood.'
Explanation: Ascending a high platform signifies being at the summit. The position of a Bodhisattva reaches the summit, like that high platform. Next, the second point, elucidating the Buddha-fruit position.
Sūtra: 'If one attains the liberation position, one-characteristic non-characteristic, non-arising non-ceasing, equal to the true limit (Bhūta-koṭi), the Dharma-nature is complete, the treasury of merit is stored, abiding in the Tathāgata position.'
Explanation: 'If one attains liberation, etc.,' there are two interpretations here. The former teacher explained that this is the path of liberation. The seeds and manifestations of the fundamental consciousness, as well as the weak non-outflow and subtle hindrances, are severed and abandoned, uninterrupted liberation is as previously stated. As the third volume of the Yogācārabhūmi-śāstra says: 'In which position are the four wisdom mind-categories attained?' Although the seed of the Great Perfect Mirror Wisdom (Ādarśa-jñāna) is originally present, it is only in this liberation position that it initially manifests, and all the non-outflow seeds of the Buddha-fruit completely rely on it, continuing uninterrupted until the end of the future. The Equality Wisdom (Samatā-jñāna) manifests in the first ground (Bhūmi), and then is cultivated and increased in the subsequent grounds. The Dharma-emptiness wisdom-fruit is constantly present, but is interrupted by the outflow mind, even until the final mind of Equal Enlightenment, continuing uninterrupted until the end of the future. Just as the fundamental consciousness is constantly accompanied in the outflow position, it is also constantly uninterrupted when the non-outflow position is established. The Wonderful Observing Wisdom (Pratyavekṣaṇā-jñāna) also initially manifests in the first ground. From then on, it is gradually cultivated and increased, even until the Buddha-fruit; if one enters the cessation attainment (Nirodha-samāpatti), it also does not function, so it becomes the Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna).' Some say that all the grounds can manifest. But the true meaning is that the outflow five senses only arise in the Buddha-fruit, emitting non-outflow consciousness, never seen before. Therefore, interruption is allowed in the Buddha-fruit position. Saying 'one-characteristic' refers to the pure Dharma-realm (Śuddha-dhātu).
一真相故。言無相者。四智心品隨應證如常無相故。無生無滅者。證如之智體雖相續。常與如合無間斷故。同真際者智等如故。等法性者不變易故。滿功德藏者。有為功德滿智德身。無為功德性自滿故。住如來位者滿之地也。身差別者。所證真理即自性身。能證四智自受用身雖果位中無能所別。五法性類屬二身故。流出功德。利他二身地前地上粗細異故。大悲願力平等無二。隨類所見勝劣不等。與自二身非即非離。廣如彼故。后師解脫同前。言一相者。前無間道滅本無明。今解脫道心歸本源。同一相故。言無相者眾相無故。無生無滅者。智冥真理無生滅故。同真際者動相滅故。等法性者智等如故。滿功德藏者神解體圓。住如來位者寂不動故。身差別者。一者體大。真體遍故。二者相大。性德圓故。三者用大。遍法界動而常寂非即離故。前遣定一后遣定異。牙相影顯不相違故。此上總是第十三法師結申滿位。雖明佛果故不別開。同三賢中申后位故。從此第二結申受持。於此分二。初結申信解。且初第一結申受持。
經。善男子如是諸菩薩摩訶薩受持解說皆往十方諸佛剎土利安有情通達實相如我今日等無有異。
解曰。如是等者結總上也。受持解說往諸佛剎。利樂比佛勝劣懸殊。化利分同云無異矣。從此第二
【現代漢語翻譯】 現代漢語譯本： 一、真相的緣故。說『無相』，是因為四智心品隨著相應的證悟，如常無相的緣故。說『無生無滅』，是因為證悟『如』的智慧本體雖然相續不斷，但常與『如』結合，沒有間斷的緣故。說『同真際』，是因為智慧與『如』相等同的緣故。說『等法性』，是因為『如』不變易的緣故。說『滿功德藏』，是因為有為功德圓滿了智德之身，無為功德自性圓滿的緣故。說『住如來位』，是指圓滿的地位。說『身差別』，是指所證悟的真理即是自性身，能證悟的四智是自受用身，雖然在果位中沒有能證和所證的分別，但五法性歸屬於二身。流出的功德，利他二身在地前和地上有粗細的差異。大悲願力平等無二，隨著眾生種類所見到的殊勝和低劣不相同。與自性身和受用身非即非離，詳細情況如彼經所說。後來的解釋與前面的相同。說『一相』，是因為前面的無間道滅除了根本的無明，現在解脫道心歸於本源，是同一相的緣故。說『無相』，是因為眾相都空無的緣故。說『無生無滅』，是因為智慧與真理冥合，沒有生滅的緣故。說『同真際』，是因為動相滅除的緣故。說『等法性』，是因為智慧與『如』相等同的緣故。說『滿功德藏』，是因為神解體圓滿的緣故。說『住如來位』，是因為寂靜不動的緣故。說『身差別』，一是體大，因為真體周遍的緣故；二是相大，因為自性功德圓滿的緣故；三是用大，因為周遍法界，動而常寂，非即非離的緣故。前面是爲了去除對『一』的執著，後面是爲了去除對『異』的執著。牙齒和影像相互顯現，不相違背的緣故。以上總的來說是第十三法師總結陳述圓滿的果位。雖然闡明了佛果，所以沒有另外開立一科，如同三賢中陳述后位一樣。從此第二部分總結陳述受持，在此分為兩部分。首先總結陳述信解，且先看第一部分總結陳述受持。
經文：『善男子，如是諸菩薩摩訶薩受持解說，皆往十方諸佛剎土，利安有情，通達實相，如我今日，等無有異。』
解釋：『如是等』，是總結以上所說的。受持解說到往十方諸佛剎土，利益安樂眾生，與佛相比，殊勝和低劣懸殊，但化導利益的部分相同，所以說沒有差異。從此進入第二部分。
【English Translation】 English version: I. Because of the true reality. Saying 'without characteristics' (無相), it is because the four wisdom mind qualities, along with corresponding realization, are constantly without characteristics as usual. Saying 'without arising and without ceasing' (無生無滅), it is because although the wisdom body that realizes 'suchness' (如) continues uninterrupted, it is always united with 'suchness' without any separation. Saying 'same as the limit of reality' (同真際), it is because wisdom is equal to 'suchness'. Saying 'equal to the nature of dharma' (等法性), it is because 'suchness' does not change. Saying 'full of the treasury of merits' (滿功德藏), it is because the conditioned merits fill the wisdom body, and the unconditioned merits are inherently full. Saying 'abiding in the position of Tathagata' (住如來位), it refers to the position of fullness. Saying 'differences in body' (身差別), it refers to the truth realized, which is the self-nature body (自性身), and the four wisdoms that can realize it are the self-enjoyment body (自受用身). Although there is no distinction between the able and the realized in the fruition, the five dharma natures belong to the two bodies. The outflowing merits, the two bodies of benefiting others, have differences in coarseness and fineness before and after the ground (地). The great compassion and vows are equal and non-dual, but the superiority and inferiority seen by different beings are not the same. They are neither identical nor separate from the self-nature body and the enjoyment body, as described in detail in that sutra. The later explanation is the same as the previous one. Saying 'one characteristic' (一相), it is because the preceding path of no interval (無間道) extinguished the fundamental ignorance, and now the mind of the path of liberation (解脫道) returns to its original source, which is the same characteristic. Saying 'without characteristics', it is because all characteristics are empty. Saying 'without arising and without ceasing', it is because wisdom merges with the truth, without arising or ceasing. Saying 'same as the limit of reality', it is because the characteristic of movement is extinguished. Saying 'equal to the nature of dharma', it is because wisdom is equal to 'suchness'. Saying 'full of the treasury of merits', it is because the spiritual understanding and body are complete. Saying 'abiding in the position of Tathagata', it is because it is still and unmoving. Saying 'differences in body', firstly, the body is great because the true body is pervasive; secondly, the form is great because the inherent virtues are complete; thirdly, the function is great because it pervades the dharma realm, moving yet always still, neither identical nor separate. The former is to remove the attachment to 'one', and the latter is to remove the attachment to 'difference'. The teeth and the image manifest each other, without contradiction. The above is a summary by the thirteenth Dharma master, stating the complete fruition. Although it clarifies the Buddha fruit, it is not separately opened as a section, just like stating the later positions in the Three Sages (三賢). From here, the second part concludes and states the upholding. This is divided into two parts. First, concluding and stating faith and understanding, and first, the first part concludes and states upholding.
Sutra: 'Good men, all such Bodhisattvas Mahasattvas who uphold and explain, all go to the Buddha lands in the ten directions, benefiting and bringing peace to sentient beings, penetrating the true reality, just like I am today, without any difference.'
Explanation: 'Such and so on' is a summary of the above. Upholding and explaining, going to the Buddha lands in the ten directions, benefiting and bringing joy to sentient beings, compared to the Buddhas, the superiority and inferiority are vastly different, but the part of transforming and benefiting is the same, so it is said that there is no difference. From here, we enter the second part.
結申信解。于中分二。初長行顯示后說偈重明。且初第一長行顯示。
經。善男子十方法界一切如來皆依此門而得成佛若言越此得成佛者是魔所說非是佛說是故汝等應如是知如是見如是信解。
解曰。皆依此門者彰同修也。若言越此等非佛說也。是故等者勸生正解。知見等者如智論云。若智依止奢摩他故知。依毗缽舍那故見。此二依止三摩提故信解也。以三摩提作用自在解內攀緣。由有影像彼名勝解。從此第二說偈重明。于中分二。且初第一標佛說偈。◎
仁王護國般若波羅蜜多經疏卷下二
仁王護國般若波羅蜜多經疏卷下三
◎經爾時世尊欲重宣此義而說偈言。
解曰。重頌前義也。從此第二偈頌重明。于中分三。初有一行。總明三賢。次有十行。別明十地。後有一行。結申佛果。且初第一總明三賢。
經。彼伏忍菩薩于佛法長養堅固三十心名為不退轉。
解曰。明所依忍。長養聖胎。堅固不退信位及心。結三不退。從此第二別明十地。文有其十。且初第一明歡喜地。
經。初證平等性而生諸佛家由初得覺悟名為歡喜地。
解曰。所證所生初覺悟故。結名可知。從此第二明離垢地。
經。遠離於染污嗔等種種垢具戒德清凈名為離垢地。
【現代漢語翻譯】 現代漢語譯本 結申信解。于中分二。初長行顯示，后說偈重明。且初第一長行顯示。
經：善男子，十方法界一切如來皆依此門而得成佛。若言越此得成佛者，是魔所說，非是佛說。是故汝等應如是知，如是見，如是信解。
解曰：『皆依此門』者，彰顯共同修持。『若言越此』等，非佛所說。『是故』等，勸人生起正解。『知見』等，如《智論》云：若智依止奢摩他（Śamatha，止）故知，依毗缽舍那（Vipassanā，觀）故見。此二依止三摩提（Samādhi，定）故信解也。以三摩提作用自在，解內攀緣，由有影像，彼名勝解。從此第二說偈重明。于中分二。且初第一標佛說偈。
《仁王護國般若波羅蜜多經疏》卷下二
《仁王護國般若波羅蜜多經疏》卷下三
經：爾時，世尊欲重宣此義，而說偈言。
解曰：重頌前義也。從此第二偈頌重明。于中分三。初有一行，總明三賢。次有十行，別明十地。後有一行，結申佛果。且初第一總明三賢。
經：彼伏忍菩薩于佛法長養堅固，三十心名為不退轉。
解曰：明所依之忍。長養聖胎。堅固不退之信位及心。結三不退。從此第二別明十地。文有其十。且初第一明歡喜地。
經：初證平等性，而生諸佛家，由初得覺悟，名為歡喜地。
解曰：所證、所生、初覺悟故。結名可知。從此第二明離垢地。
經：遠離於染污、嗔等種種垢，具戒德清凈，名為離垢地。
【English Translation】 English version Conclusion, Explanation, Faith, and Understanding. This section is divided into two parts: first, a prose passage to reveal the meaning, and then verses to reiterate it. Let's begin with the first prose passage.
Sutra: 'Good men, all Tathagatas (如來, Thus Come Ones) in the ten directions of the Dharma Realm attain Buddhahood by relying on this gate. If someone says they can attain Buddhahood by bypassing this, their words are those of a demon, not the words of the Buddha. Therefore, you should know, see, and believe and understand in this way.'
Explanation: 'Relying on this gate' signifies shared practice. 'If someone says they can bypass this,' etc., are not the words of the Buddha. 'Therefore,' etc., encourages the arising of correct understanding. 'Knowing and seeing,' etc., as the Mahaprajnaparamita-sastra (《智論》) says: 'Knowing' relies on Śamatha (奢摩他, calming meditation), 'seeing' relies on Vipassanā (毗缽舍那, insight meditation). These two rely on Samādhi (三摩提, concentration), hence faith and understanding. With the function of Samādhi being free and unhindered, understanding grasps internally, and because there are images, it is called superior understanding. From here, the second part uses verses to reiterate the meaning. This section is divided into two parts: first, the verses spoken by the Buddha are introduced.
Benevolent Kings Sutra Commentary Volume 2
Benevolent Kings Sutra Commentary Volume 3
Sutra: At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse.
Explanation: Re-chanting the previous meaning. From here, the second part uses verses to reiterate the meaning. This section is divided into three parts: first, one line generally explains the Three Sages; then, ten lines specifically explain the Ten Grounds; and finally, one line concludes and affirms the Buddha Fruit. Let's begin with the first line, which generally explains the Three Sages.
Sutra: Those Bodhisattvas (菩薩, enlightenment beings) who subdue forbearance, cultivate and strengthen the Dharma, the thirty minds are called non-retrogression.
Explanation: Explaining the forbearance on which they rely. Nurturing the holy embryo. Strengthening the unwavering faith and mind. Concluding the three non-retrogressions. From here, the second part specifically explains the Ten Grounds. There are ten sections. Let's begin with the first section, explaining the Ground of Joy.
Sutra: Initially realizing the equality nature, and being born into the family of all Buddhas, due to the initial attainment of awakening, it is called the Ground of Joy.
Explanation: What is realized, what is born, and the initial awakening. The conclusion of the name is self-evident. From here, the second section explains the Ground of Purity.
Sutra: Being far from defilement, anger, and all kinds of impurities, possessing the purity of precepts and virtue, it is called the Ground of Purity.
解曰。所離所斷所具德故。從此第三明發光地。
經。滅壞無明闇而得諸禪定照曜由慧光名為發光地。
解曰。所斷所得定慧自在故。從此第四明焰慧地。
經。清凈菩提分遠離身邊見智慧焰熾然名為焰慧地。
解曰。所修所斷焰慧增故。從此第五明難勝地。
經。如實知諸諦世間諸技藝種種利群生名為難勝地。
解曰。所觀所習合二利故。從此第六明現前地。
經。觀察緣生法無明至老死能證彼甚深名為現前地。
解曰。所觀所證了染凈矣。從此第七明遠行地。
經。方便三摩地示現無量身善巧應群生名為遠行地。
解曰。勝行相應現身善巧故。從此第八明不動地。
經。住于無相海一切佛加持自在破魔軍名為不動地。
解曰。所住所勸文如次前破天魔軍極至此地。從此第九明善慧地。
經。得四無礙解一音演一切聞者悉歡喜名為善慧地。
解曰。所得所利生歡喜故。從此第十明法雲地。
經。智慧如密雲遍滿於法界普灑甘露法名為法雲地。
解曰。如雲遍滿灑法雨故。從此第三結申佛果。
經。滿足無漏界常凈解脫身寂滅不思議名為一切智。
解曰。言滿足者即究竟義。言無漏者漏永盡也。
【現代漢語翻譯】 現代漢語譯本 解曰：因為已經遠離和斷除了一切，並且具足了功德。從第三地開始，稱為發光地。
經：滅除無明的黑暗，從而獲得各種禪定，智慧的光芒照耀四方，因此稱為發光地。
解曰：因為已經斷除了一切煩惱，並且獲得了禪定和智慧的自在。從第四地開始，稱為焰慧地。
經：清凈的菩提分（bodhi-paksa，覺悟的組成部分），遠離了身見（sakkāya-ditthi，認為五蘊為我的邪見），智慧的火焰熾盛燃燒，因此稱為焰慧地。
解曰：因為所修習的和所斷除的都使焰慧增長。從第五地開始，稱為難勝地。
經：如實地了知諸諦（ariya-sacca，四聖諦），掌握世間的各種技藝，用種種方法利益眾生，因此稱為難勝地。
解曰：因為所觀察的和所修習的都符合自利和利他。從第六地開始，稱為現前地。
經：觀察緣生法（paticca-samuppada，事物相互依存的法則），從無明到老死，能夠證悟其中甚深的道理，因此稱為現前地。
解曰：因為所觀察的和所證悟的都明瞭了染污和清凈的道理。從第七地開始，稱為遠行地。
經：運用方便三摩地（upāya-samādhi，善巧的禪定），示現無量化身，善巧地適應眾生的需要，因此稱為遠行地。
解曰：因為與殊勝的行相應，並且示現化身的善巧。從第八地開始，稱為不動地。
經：安住于無相海（animitta-samudra，沒有表象的境界），得到一切佛的加持，自在地破除魔軍（māra-sena，阻礙修行的力量），因此稱為不動地。
解曰：因為所安住的和所勸導的，都如前面所說，破除天魔軍的力量達到了極致。從第九地開始，稱為善慧地。
經：獲得四無礙解（catasso patisambhidā，四種無礙的智慧），用一種聲音演說一切法，聽到的人都感到歡喜，因此稱為善慧地。
解曰：因為所獲得的和所利益的都使眾生歡喜。從第十地開始，稱為法雲地。
經：智慧像濃密的云一樣，遍滿整個法界（dharma-dhātu，一切法的本性），普遍地降下甘露法（amata-dhamma，不死之法），因此稱為法雲地。
解曰：就像云遍滿虛空，降下法雨一樣。從第三個方面總結並闡述佛果。
經：圓滿無漏界（anāsava-dhātu，沒有煩惱的境界），具有常、凈、解脫之身，寂滅而不可思議，稱為一切智（sabbaññū，對一切法無所不知的智慧）。
解曰：所說的『圓滿』，就是究竟的意思。所說的『無漏』，就是煩惱永遠斷盡的意思。
【English Translation】 English version Explanation: Because of having departed from and severed all things, and because of possessing virtues. From this third stage onwards, it is called the 'Illuminating Stage'.
Sutra: Destroying the darkness of ignorance and attaining various concentrations, the light of wisdom shines, hence it is called the 'Illuminating Stage'.
Explanation: Because of having severed all afflictions and attained the freedom of concentration and wisdom. From this fourth stage onwards, it is called the 'Blazing Wisdom Stage'.
Sutra: Pure bodhi-paksa (components of enlightenment), being apart from sakkāya-ditthi (the view of self), the flame of wisdom blazes intensely, hence it is called the 'Blazing Wisdom Stage'.
Explanation: Because what is cultivated and what is severed both increase the blazing wisdom. From this fifth stage onwards, it is called the 'Difficult to Conquer Stage'.
Sutra: Truly knowing the ariya-sacca (Four Noble Truths), mastering various skills of the world, and benefiting sentient beings in various ways, hence it is called the 'Difficult to Conquer Stage'.
Explanation: Because what is observed and what is practiced both accord with benefiting oneself and others. From this sixth stage onwards, it is called the 'Manifest Stage'.
Sutra: Observing the law of paticca-samuppada (dependent origination), from ignorance to old age and death, being able to realize its profound meaning, hence it is called the 'Manifest Stage'.
Explanation: Because what is observed and what is realized both clarify the principles of defilement and purity. From this seventh stage onwards, it is called the 'Far-Reaching Stage'.
Sutra: Using upāya-samādhi (skillful concentration), manifesting limitless bodies, skillfully adapting to the needs of sentient beings, hence it is called the 'Far-Reaching Stage'.
Explanation: Because it corresponds to superior practice and manifests the skillfulness of transformation bodies. From this eighth stage onwards, it is called the 'Immovable Stage'.
Sutra: Abiding in the animitta-samudra (ocean of signlessness), receiving the blessings of all Buddhas, freely destroying the māra-sena (army of demons), hence it is called the 'Immovable Stage'.
Explanation: Because what is abided in and what is exhorted are as previously stated, the power of destroying the army of heavenly demons reaches its peak at this stage. From this ninth stage onwards, it is called the 'Good Wisdom Stage'.
Sutra: Attaining the catasso patisambhidā (Fourfold Analytical Knowledge), expounding all dharmas with one sound, all who hear it rejoice, hence it is called the 'Good Wisdom Stage'.
Explanation: Because what is attained and what is benefited both cause sentient beings to rejoice. From this tenth stage onwards, it is called the 'Cloud of Dharma Stage'.
Sutra: Wisdom is like a dense cloud, pervading the entire dharma-dhātu (dharma realm), universally showering the amata-dhamma (nectar of the Dharma), hence it is called the 'Cloud of Dharma Stage'.
Explanation: Just as clouds fill the sky and rain down the Dharma. From the third aspect, it concludes and elaborates on the fruit of Buddhahood.
Sutra: Fulfilling the anāsava-dhātu (unconditioned realm), possessing the body of permanence, purity, and liberation, being tranquil and inconceivable, it is called sabbaññū (Omniscience).
Explanation: What is said to be 'fulfilling' means ultimate. What is said to be 'unconditioned' means that afflictions are forever extinguished.
界者藏義鏡智含容大功德故。或是因義出生諸乘廣利樂故。常凈解脫身者轉無常蘊獲常法故。清凈法界無生滅故。即真解脫體安樂故。寂滅不思議者菩提涅槃俱寂滅故。此究竟果俱不思議超過尋思言議道故。名為一切智者舉智結名也。又此諸偈屬長行科賢義類一故不別開。最後果德如前悉矣。總是第一十三法師奉持文竟。從此第二明十六國王奉持。于中分三。初諸王奉持。次明護國法。后諸王獲益。就初第一諸王奉持文分為五。一明護國法。二廣明七難。三明諸難因。四明般若德。五明教興廢。就初門中文分為二。初明護國時後明所付法。初文復二。且初第一明護國時。
經。佛告波斯匿王我滅度后法欲滅時一切有情造惡業故令諸國土種種災起。
解曰。我滅度者總舉時也。法欲滅時者一體別相悉皆常住住持三寶時有衰滅反顯不滅。有修說行即是好時無諸難也。一切有情造惡業故者由法衰滅十惡增也。令諸國土種種災起者由十惡增有諸難起展轉釋也。從此第二勸王持讀。
經。諸國王等為護自身太子王子后妃眷屬百官百姓一切國土即當受持此般若波羅蜜多皆得安樂。
解曰。標勸諸王舉勝者。故各自持讀皆獲安樂。從此第二明所付法。于中有四。且初第一明所付法。
經。我以是經付
【現代漢語翻譯】 現代漢語譯本：『界』（Dhatu）是指藏有義理，鏡智（Adarsa-jnana）含容廣大功德的緣故。或者是因為義理出生諸乘，廣為利益安樂的緣故。『常凈解脫身』是指轉離無常的五蘊，獲得常法的緣故。清凈法界沒有生滅的緣故，就是真解脫的本體安樂的緣故。『寂滅不思議』是指菩提（Bodhi）和涅槃（Nirvana）都寂滅的緣故。這究竟的果位都不思議，超過尋思言議的道路的緣故。『名為一切智者』是舉智來總結命名。又這些偈頌屬於長行科的賢義，種類相同，所以不另外分開。最後的果德和前面說的一樣。以上是第十三位法師奉持文完畢。從此第二部分說明十六國王奉持。其中分為三部分。首先是諸王奉持，其次是說明護國法，最後是諸王獲得利益。在第一部分諸王奉持文中分為五部分。一是說明護國法，二是廣明七難，三是說明諸難的原因，四是說明般若（Prajna）的功德，五是說明教法的興衰。在第一部分說明護國法中分為兩部分。首先是說明護國時，然後是說明所付的法。第一部分又分為兩部分。先是說明護國時。 經：佛告訴波斯匿王（Prasenajit）說：『我滅度后，法將要滅亡時，一切有情（Sattva）造作惡業的緣故，使得各個國土發生種種災難。』 解說：『我滅度』是總括時間。『法欲滅時』是指一體別相都常住，住持三寶（Triratna）時有衰滅，反過來顯示不滅。有修說行就是好時節，沒有各種災難。『一切有情造惡業故』是因為法衰滅，十惡增加。『令諸國土種種災起』是因為十惡增加，有各種災難發生，輾轉解釋。從此第二部分勸告國王持誦。 經：『諸國王等爲了保護自身、太子、王子、后妃、眷屬、百官、百姓一切國土，就應當受持這部般若波羅蜜多（Prajna-paramita），都能得到安樂。』 解說：標明勸告諸王，舉出殊勝之處。所以各自持讀都能獲得安樂。從此第二部分說明所付的法。其中有四部分。首先是說明所付的法。 經：『我把這部經付給……』
【English Translation】 English version: 'Dhatu' (界) means containing meaning, because the Adarsa-jnana (鏡智) contains great merits. Or it is because the meaning gives birth to various vehicles (乘), widely benefiting and bringing happiness. 'Eternal Pure Liberation Body' (常凈解脫身) means transforming from impermanent skandhas (蘊) to obtain eternal Dharma (法). Because the pure Dharma-dhatu (法界) has no birth or death, it is the true essence of liberation and happiness. 'Silent Extinction Inconceivable' (寂滅不思議) means that both Bodhi (菩提) and Nirvana (涅槃) are extinguished. This ultimate fruit is inconceivable, surpassing the path of contemplation and speech. 'Named All-Knowing One' (名為一切智者) is named by summarizing wisdom. Moreover, these verses belong to the virtuous meaning of the prose section, and are of the same kind, so they are not separated. The final fruit virtue is the same as before. The above is the end of the text held by the thirteenth Dharma master. From here, the second part explains the sixteen kings holding it. It is divided into three parts. First, the kings hold it, second, the Dharma of protecting the country is explained, and finally, the kings benefit. In the first part of the kings holding the text, it is divided into five parts. One is to explain the Dharma of protecting the country, two is to broadly explain the seven disasters, three is to explain the causes of the disasters, four is to explain the merits of Prajna (般若), and five is to explain the rise and fall of the teachings. In the first part of explaining the Dharma of protecting the country, it is divided into two parts. First, explain the time of protecting the country, and then explain the Dharma to be entrusted. The first part is divided into two parts. First, explain the time of protecting the country. Sutra: The Buddha told King Prasenajit (波斯匿王): 'After my Parinirvana (滅度), when the Dharma is about to perish, all sentient beings (有情) create evil karma, causing various disasters to occur in various countries.' Explanation: 'My Parinirvana' is a general summary of time. 'When the Dharma is about to perish' means that the one body and different aspects are all permanent, and the Triratna (三寶) that uphold it sometimes decline, which in turn shows that it does not perish. Having cultivation, speaking, and practice is a good time, without various disasters. 'All sentient beings create evil karma' is because the Dharma declines and the ten evils increase. 'Causing various disasters to occur in various countries' is because the ten evils increase, and various disasters occur, explaining in turn. From here, the second part advises the king to recite. Sutra: 'All kings, etc., in order to protect themselves, their crown princes, princes, consorts, relatives, officials, people, and all countries, should uphold this Prajna-paramita (般若波羅蜜多), and all can obtain peace and happiness.' Explanation: Clearly advising the kings, highlighting the superior aspects. Therefore, each reciting can obtain peace and happiness. From here, the second part explains the Dharma to be entrusted. There are four parts. First, explain the Dharma to be entrusted. Sutra: 'I entrust this Sutra to...'
屬國王不付比丘比丘尼優婆塞優婆夷。
解曰。唯有國王能建正法以經付囑故不付余。從此第二徴其所以。
經。所以者何。
解曰。微不付餘者何所以也。從此第三釋不付意。
經。無王威力不能建立。
解曰。余並依王無力建立。從此第四結勸受持。
經。是故汝等常當受持讀誦解說。
解曰。王自受持化及草木。人臣遷善災難自除即護國矣。從此第二廣明七難。于中分四。一明所化境。二正明七難。三例明諸難。四結勸受持。初明化境。文分為二。初總明化境。后別明贍部。且初第一總明化境。
經。大王吾今所化大千世界百億須彌百億日月一一須彌有四天下。
解曰。總舉大千明其化境也。從此第二明贍部。于中分三。且初第一總明諸國。
經。此贍部洲十六大國五百中國十萬小國。
解曰。此贍部洲者從樹立號。洲形大小身量壽量作業趣果如常分別。十六大國者至下當列。問舊經但言十千小國。此言十萬何乃甚歟。答舊經多以教所及處而憑論也。云何知然。如金光明第六護國品云。此贍部洲八萬四千城邑聚落。八萬四千諸人王等。各于其國受諸快樂。皆得自在。乃至慈悲謙讓增長善根。以是因緣安隱豐樂。此雖小剩何所怪焉。梵本不
【現代漢語翻譯】 現代漢語譯本： 國王不將正法託付給比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）或優婆夷（Upasika，在家女居士）。
解釋說：只有國王能夠建立正法，並經由正法來付囑，所以不付囑給其他人。接下來第二點是徵詢原因。
經文：為什麼呢？
解釋說：不付囑給其他人的原因是什麼呢？接下來第三點是解釋不付囑的意義。
經文：沒有國王的威力，就不能建立正法。
解釋說：其他人都要依靠國王，沒有力量建立正法。接下來第四點是總結並勸勉受持。
經文：因此，你們應當經常受持、讀誦、解說。
解釋說：國王自己受持正法，教化乃至草木，人臣遷善，災難自然消除，這就是護國了。接下來第二部分是廣泛闡明七難，其中分為四個部分：一是說明所教化的範圍，二是正式說明七難，三是舉例說明各種災難，四是總結並勸勉受持。首先說明教化的範圍，分為兩個部分：一是總的說明教化的範圍，二是分別說明贍部洲（Jambudvipa，閻浮提）。先看第一部分，總的說明教化的範圍。
經文：大王，我現在所教化的大千世界，有百億須彌山（Sumeru，妙高山），百億日月，每一個須彌山有四大天下。
解釋說：總的舉出大千世界，來說明教化的範圍。接下來第二部分是說明贍部洲，其中分為三個部分：先看第一部分，總的說明各個國家。
經文：這贍部洲有十六大國，五百中國，十萬小國。
解釋說：這贍部洲是從樹的名字來命名的。洲的形狀大小、身量壽量、作業趣果，都如常分別。十六大國，在下面將會列出。有人問，舊經只說一萬小國，這裡說十萬，為什麼多這麼多呢？回答說，舊經大多是以教化所能到達的地方來評論的。怎麼知道是這樣呢？如《金光明經》第六護國品說：這贍部洲有八萬四千城邑聚落，八萬四千諸人王等，各自在他的國家享受各種快樂，都能夠自在，乃至慈悲謙讓，增長善根，因為這個因緣，所以能夠安穩豐樂。這即使稍微多一點，又有什麼奇怪的呢？梵文字不...
【English Translation】 English version: The king does not entrust the True Dharma to Bhikkhus (male monastic), Bhikkhunis (female monastic), Upasakas (male lay followers), or Upasikas (female lay followers).
Explanation: Only the king can establish the True Dharma and entrust it through the True Dharma; therefore, it is not entrusted to others. The second point is to inquire about the reason.
Sutra: Why is that?
Explanation: What is the reason for not entrusting it to others? The third point is to explain the meaning of not entrusting.
Sutra: Without the power of the king, the True Dharma cannot be established.
Explanation: Others must rely on the king and do not have the power to establish the True Dharma. The fourth point is to conclude and encourage upholding.
Sutra: Therefore, you should always uphold, recite, and explain it.
Explanation: The king himself upholds the True Dharma, teaching even plants and trees. When ministers become virtuous, disasters naturally disappear, and this is protecting the country. The second part is to extensively explain the Seven Disasters, which are divided into four parts: first, to explain the scope of what is being taught; second, to formally explain the Seven Disasters; third, to illustrate various disasters; and fourth, to conclude and encourage upholding. First, explain the scope of teaching, which is divided into two parts: first, a general explanation of the scope of teaching, and second, a separate explanation of Jambudvipa.
Sutra: Great King, the Great Thousand World that I am now teaching has a hundred billion Mount Sumerus (Sumeru, the wonderful high mountain), a hundred billion suns and moons, and each Mount Sumeru has four great continents.
Explanation: Generally mentioning the Great Thousand World to explain the scope of teaching. The second part is to explain Jambudvipa, which is divided into three parts: first, a general explanation of the various countries.
Sutra: This Jambudvipa has sixteen great kingdoms, five hundred middle kingdoms, and one hundred thousand small kingdoms.
Explanation: This Jambudvipa is named after the name of a tree. The shape and size of the continent, the measure of the body and lifespan, the actions and their results, are all as usual. The sixteen great kingdoms will be listed below. Someone asks, the old sutra only mentions ten thousand small kingdoms, but here it says one hundred thousand, why is it so much more? The answer is that the old sutras mostly comment based on where the teachings can reach. How do we know this is the case? As the sixth chapter of the Golden Light Sutra, 'Protecting the Country,' says: This Jambudvipa has eighty-four thousand cities and villages, eighty-four thousand kings, etc., each enjoying various pleasures in his country, all being able to be at ease, and even being compassionate and humble, increasing good roots, and because of this cause, they are able to be secure and prosperous. Even if this is slightly more, what is so strange about it? The Sanskrit version does not...
同各如文矣。從此第二有難受持。
經。是諸國中若七難起一切國王為除難故受持解說此般若波羅密多。
解曰。是諸國中若常受持難終不起。脫若有難即唯受持。作善之家有餘慶矣。從此第三難除安樂。
經。七難即滅國土安樂。
解曰。如文悉也。從此第二正明七難。于中分二。且初第一波斯匿王問。
經。波斯匿王言云何七難。
解曰。問也。從此第二如來正答。于中分七且初第一日月薄蝕難。
經。佛言一者日月失度日色改變白色赤色黃色黑色或二三四五日並照月色改變赤色黃色日月薄蝕或有重輪一二三四五重輪現。
解曰。文中有五。所謂失度。顏色改變。日體增多。日月薄蝕。及以重輪。如文悉也。從此第二眾星改變難。
經。二者星辰失度彗星木星火星金星水星土等諸星各各為變或時晝出。
解曰。文中有四。所謂失度。及以彗星五星改變。並其晝出。如文悉矣。從此第三諸火焚燒難。
經。三者龍火鬼火人火樹火大火四起焚燒萬物。
解曰。文中有五。言龍火者礔礰起火。言鬼火者能為疾疫。言人火者世五通者遇現違緣。意願起火。言樹火者亢陽過時樹木起火大火四起者不善業熟隨處火起皆為難也。從此第四時候改變難
【現代漢語翻譯】 現代漢語譯本： 與前文一樣。從此第二部分講述了難以受持的情況。 經文：在這些國家中，如果出現七種災難，所有國王爲了消除災難，應該受持、解說這部《般若波羅蜜多》（Prajnaparamita，智慧圓滿）。 解釋：在這些國家中，如果經常受持《般若波羅蜜多》，災難最終不會發生。即使有災難發生，只要受持《般若波羅蜜多》即可消除。行善之家必有餘慶。從此第三部分講述了消除災難，獲得安樂。 經文：七種災難立即消滅，國家安樂。 解釋：如經文所說。從此第二部分正式闡明七種災難。其中分為兩部分。首先是波斯匿王（Prasenajit，古印度拘薩羅國國王）的提問。 經文：波斯匿王問道：什麼是七種災難？ 解釋：這是提問。從此第二部分是如來（Tathagata，佛陀的稱號）的正式回答。其中分為七個部分，首先是第一種災難：日月薄蝕。 經文：佛說：第一種是日月執行失常，日光顏色改變，呈現白色、赤色、黃色、黑色，或者兩三天、四五天同時出現多個太陽，月亮顏色改變，呈現赤色、黃色，日月出現薄蝕現象，或者出現重輪，一個、兩個、三個、四個、五個重輪顯現。 解釋：經文中有五種現象。分別是執行失常、顏色改變、太陽數量增多、日月薄蝕以及出現重輪。如經文所說。從此第二種災難是眾星改變。 經文：第二種是星辰執行失常，彗星、木星、火星、金星、水星、土星等各個星辰都發生變化，或者有時在白天出現。 解釋：經文中有四種現象。分別是執行失常、出現彗星、五星改變以及在白天出現。如經文所說。從此第三種災難是諸火焚燒。 經文：第三種是龍火、鬼火、人火、樹火、大火四處燃起，焚燒萬物。 解釋：經文中有五種火。龍火指的是霹靂引起的火。鬼火能引發疾病。人火指的是擁有五神通的人遇到違逆的因緣，意念引發的火。樹火指的是長期乾旱，樹木自燃引起的火。大火四處燃起指的是不善的業力成熟，隨處發生火災，都是災難。從此第四種災難是氣候改變。
【English Translation】 English version: It is the same as the previous text. From here, the second part discusses the difficulty of upholding. Sutra: Among these countries, if seven calamities arise, all kings should uphold and explain this Prajnaparamita (wisdom perfection) in order to eliminate the calamities. Explanation: Among these countries, if Prajnaparamita is constantly upheld, calamities will ultimately not occur. Even if calamities do arise, they can be eliminated simply by upholding Prajnaparamita. A family that does good deeds will surely have blessings to spare. From here, the third part discusses eliminating calamities and obtaining peace and happiness. Sutra: The seven calamities will immediately be extinguished, and the country will be peaceful and happy. Explanation: As the sutra says. From here, the second part formally elucidates the seven calamities. It is divided into two parts. First is King Prasenajit's (King of Kosala in ancient India) question. Sutra: King Prasenajit asked: What are the seven calamities? Explanation: This is the question. From here, the second part is the Tathagata's (title of the Buddha) formal answer. It is divided into seven parts, first is the first calamity: solar and lunar eclipses. Sutra: The Buddha said: The first is that the sun and moon lose their regularity, the color of the sunlight changes, appearing white, red, yellow, black, or two, three, four, or five suns appear simultaneously, the color of the moon changes, appearing red, yellow, solar and lunar eclipses occur, or multiple halos appear, one, two, three, four, five halos appear. Explanation: There are five phenomena in the text. They are loss of regularity, change of color, increase in the number of suns, solar and lunar eclipses, and the appearance of multiple halos. As the sutra says. From here, the second calamity is the change of stars. Sutra: The second is that the stars lose their regularity, comets, Jupiter, Mars, Venus, Mercury, Saturn, and other stars all change, or sometimes appear during the day. Explanation: There are four phenomena in the text. They are loss of regularity, the appearance of comets, the change of the five planets, and their appearance during the day. As the sutra says. From here, the third calamity is the burning of various fires. Sutra: The third is that dragon fire, ghost fire, human fire, tree fire, and great fire arise in all directions, burning all things. Explanation: There are five types of fire in the text. Dragon fire refers to fire caused by lightning. Ghost fire can cause diseases. Human fire refers to the fire caused by the intention of people with the five supernormal powers when they encounter adverse conditions. Tree fire refers to fire caused by the spontaneous combustion of trees due to prolonged drought. Great fire arising in all directions refers to the ripening of unwholesome karma, with fires occurring everywhere, all of which are calamities. From here, the fourth calamity is the change of climate.
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經。四者時節改變寒暑不恒冬雨雷電夏霜冰雪雨土石山及以沙礫非時降雹雨赤黑水江河泛漲流石浮山。
解曰。文中有六。一時節改變。二冬夏各三三三雨土石山者。正法念經第二十說。阿修羅王與諸天戰。或擎大石方八百里。或取大山名波利佉廣五百由旬。擲打諸天以天威力即于空中箭射石碎。或火燒滅。接彼大山卻打修羅中花鬘。阿修羅匈軍眾破。散走入海下還住本宮。海中大魚皆大怖散。雨土石山此之類也。四非時降雹。五雨水色變。六大雨過度江河泛漲流石浮山。從此第五大風數起難。
經。五者暴風數起昏蔽日月髮屋拔樹飛沙走石。
解曰。初句總標。下三為難。如文悉矣。從此第六天地亢陽難。
經。六者天地亢陽陂池竭涸草木枯死百穀不成。
解曰。標難如前也。茲永泰二年景午歲夏六月。自夏乏雨。祈諸山川有將逾時。竟未嘉應修述至此慚不能前。對卷長想輒申誠告。時乃偶然際會驗不足徴。天聰俯臨猥見搜問其月三十日詔曰。仁王真經義宗護國師演述妙旨弘誓逾深。遂得慈雲結陰法雨流潤。時稼增茂年豐有斯。至誠之功載深喜嘆也。此實明主至道。大臣深信。五方菩薩慈力所祐也。從此第七四方賊來難。
經。七者四方賊來侵國內外兵戈競起百姓
【現代漢語翻譯】 現代漢語譯本
經：第四種是時節改變，寒暑無常，冬天雨天打雷閃電，夏天降霜下冰雪，下泥土、石頭山以及沙礫，不按時節降冰雹，下紅色或黑色的水，江河氾濫，水流湍急以至能浮起石頭山。
解：這段經文有六種災難。一是時節改變。二是冬夏各自出現三次下泥土、石頭山的災難。《正法念經》第二十卷說，阿修羅王（Ashura King，一種神祇）與諸天（Devas，天神）作戰。阿修羅王有時舉起方圓八百里的大石，有時取名為波利佉（Parikhā）的廣闊山脈，其廣度達五百由旬（Yojana，古印度長度單位），投擲攻擊諸天。但諸天憑藉自身威力，在空中用箭射碎石頭，或用火焚燒殆盡。然後接住大山，反過來打擊阿修羅的軍隊，使阿修羅軍隊潰敗，四散逃入海中，回到自己的宮殿。海中的大魚都驚恐四散。下泥土、石頭山就是此類災難。四是不按時節降冰雹。五是雨水顏色改變。六是大雨過度，江河氾濫，水流湍急以至能浮起石頭山。從此之後，第五種大風災難開始頻繁出現。
經：第五種是暴風頻繁出現，昏天黑地，遮蔽日月，颳倒房屋，拔起樹木，飛沙走石。
解：第一句是總括，下面三句是具體的災難景象，如經文所描述的那樣。從此之後，第六種天地亢陽的災難開始出現。
經：第六種是天地亢陽，陂池乾涸，草木枯死，百穀不收。
解：總括災難如前所述。在永泰二年景午年（公元766年）的夏天六月，自從夏天開始就缺乏雨水。人們向各地的山川神祇祈禱，時間將近一個月，但始終沒有得到好的迴應。我（作者自稱）修繕並闡述經文到這裡，感到慚愧，無法繼續下去。面對經卷，我長時間地思考，於是真誠地向上天禱告。當時的情況只是偶然的巧合，不足以作為證據。如果上天能夠明察，或許會垂聽我的請求。那個月的三十日，皇帝下詔說：《仁王護國般若波羅蜜多經》（Renwang Huguo Bore Boluomiduo Jing）的義理精深，護國法師的演述精妙，弘揚誓願深遠。因此，才能夠感得慈雲聚集，降下甘霖，使莊稼茂盛，年成豐收。這實在是至誠的功德，值得深深地讚歎。這實在是英明的君主奉行至道的體現，大臣們也深信不疑，是五方菩薩（Five Directions Bodhisattvas）慈悲力量的庇佑。從此之後，第七種四方賊寇來犯的災難開始出現。
經：第七種是四方賊寇來侵犯，國內國外戰火紛飛，百姓……
【English Translation】 English version
Sutra: The fourth is the alteration of seasons, with inconsistent cold and heat, winter rain and thunder, summer frost and snow, rain of soil, stone mountains, and gravel, untimely hailstorms, rain of red or black water, rivers overflowing, and currents so rapid that they float stone mountains.
Explanation: There are six calamities mentioned in this passage. First, the alteration of seasons. Second, the three instances each in winter and summer of rain of soil and stone mountains. The twentieth chapter of the Zhengfa Nianjing (Saddharma-smṛtyupasthāna Sūtra) says that the Ashura King (a type of deity) fought with the Devas (gods). Sometimes the Ashura King would lift a large stone eight hundred li (Chinese mile) in circumference, or take a vast mountain named Parikhā, five hundred yojana (an ancient Indian unit of distance) in width, and hurl it at the Devas. But the Devas, relying on their own power, would shatter the stone with arrows in mid-air, or burn it to ashes. Then they would catch the mountain and strike back at the Ashura's army, causing the Ashura's army to collapse and scatter into the sea, returning to their palaces. The large fish in the sea were all frightened and scattered. The rain of soil and stone mountains is of this kind. Fourth, untimely hailstorms. Fifth, the color of the rainwater changes. Sixth, excessive rain causes rivers to overflow, and currents so rapid that they float stone mountains. From this point on, the fifth calamity of great winds begins to occur frequently.
Sutra: The fifth is the frequent occurrence of violent winds, darkening the sky and earth, obscuring the sun and moon, blowing down houses, uprooting trees, and causing sand and stones to fly.
Explanation: The first sentence is a summary, and the following three sentences are specific descriptions of the calamities, as described in the sutra. From this point on, the sixth calamity of extreme heat and drought begins to occur.
Sutra: The sixth is extreme heat and drought, causing ponds and marshes to dry up, grass and trees to wither, and crops to fail.
Explanation: The summary of the calamity is as mentioned before. In the sixth month of the Bingwu year of the Yongtai era (766 AD), since the beginning of summer, there has been a lack of rain. People prayed to the mountain and river deities everywhere for nearly a month, but there was no good response. I (the author) repaired and expounded the sutra to this point, feeling ashamed and unable to continue. Facing the sutra, I pondered for a long time, and then sincerely prayed to heaven. The situation at that time was only a coincidence and not sufficient as evidence. If heaven could discern, perhaps it would listen to my request. On the thirtieth day of that month, the emperor issued an edict saying: The meaning of the Renwang Huguo Bore Boluomiduo Jing (Kāraṇḍavyūha Sūtra) is profound, and the Dharma Master's exposition is exquisite, promoting vows that are far-reaching. Therefore, it was possible to attract the gathering of auspicious clouds and the descent of sweet rain, causing the crops to flourish and the year to be bountiful. This is truly the merit of utmost sincerity, worthy of deep admiration. This is truly the embodiment of an enlightened ruler practicing the supreme path, and the ministers also deeply believe it, blessed by the compassionate power of the Five Directions Bodhisattvas.
Sutra: The seventh is the invasion of thieves from all directions, with domestic and foreign wars raging, and the people...
喪亡。
解曰。標難如前。上來總即七文。別乃二十有九。其中縷紬數亦多矣。從此第三例明諸難。
經。大王我今略說如是諸難其有日晝不現月夜不現天種種災無雲雨雪地種種災崩裂震動或復血流鬼神出現鳥獸怪異如是災難無量無邊。
解曰。文中有五。一日月不現。二天種種災三地種種災。四鬼神出現。五鳥獸怪異。如是等者例于余。黑白二虹諸不祥相。狼虎肆毒草木蟲傷若國若家為難眾矣。從此第四結勸受持。
經。一一災起皆須受持讀誦解說此般若波羅蜜多。
解曰。言一一者災無大小皆勸受持讀誦解說。已於前云七難即滅國土安樂。故此但勸不重言滅耳。從此第三明諸難因。于中分三。且初第一波斯匿王問。
經。爾時十六國王聞佛所說皆悉驚怖波斯匿王白佛言世尊何故天地有是災難。
解曰。十六國王者。聖眾雖聞以超怖畏。諸王為國皆悉驚怖。波斯匿王故發茲問。從此第二世尊正答。
經。佛言大王由贍部洲大小國邑一切人民不孝父母不敬師長沙門婆羅門國王大臣不行正法。
解曰。由贍部洲者。舉其總也。於四天洲災難異者。如正法念經第十八云。東弗婆提若彼洲人不修法行。惡龍增長震吼大雷如大山崩。或耀電光雲中龍現。猶如黑雲其頸
三頭。或作蛇身彼心柔軟見是事。已皆得疾苦故衰惱也。西瞿陀尼眾生心濡不修法行。非法惡龍空山險處降澍洪雨。一切水濁。彼若飲者得大衰惱。北郁單越如第二天若彼世間不孝父母。惡龍自在起大黑雲。猶如黑山奄蔽日光。蓮花即合無有香氣失金色光。僧迦賒山鳥嗚粗惡。彼見是事愁惱怯劣。雲中出風吹眾樂音。皆悉散滅不可愛樂。以此為難。閻浮提中有其四緣。一者饑儉。二者刀兵。三者毒風。四者惡雨。由此緣故喪失身命。此總明也。北西東南此四大洲難漸增故。大小國邑者。舉其別也。下別六緣。一者不孝父母生身本故。二者不敬師長成德本故。三者不敬沙門良福田故。四者不敬婆羅門有志道故。五者國王不行正法。六者大臣不行正法。有一於此必有難生。若具斯六災難競起。何以知者如正法念第十九說云。何因緣惡龍修羅損滅不勝。不作衰損壞諸世間。由閻浮提大小國邑若修行．正法。孝養父母供養沙門及諸耆老。若王大臣修行正法。爾時地神諸夜叉等即向大海婆修吉等法行龍王說是事。已復告虛空諸夜叉等。以疾神力告四天王。如是展轉至上諸禪。悉知是已乃至時婆修吉自莊嚴已即往非法諸龍之所作如是言。汝行非法非為善伴。我欲與汝決其勝負。是時非法惱亂龍王聞是語已即起。莊嚴震雷耀電礔礰起
【現代漢語翻譯】 現代漢語譯本 三頭（Three heads）。或者變成蛇身，他們的心變得柔軟，見到這些事情。都已經得到疾病痛苦的緣故而衰老煩惱啊。西瞿陀尼（Aparagodaniya，西牛貨洲）的眾生內心柔弱，不修習佛法。非法的惡龍在空曠的山中危險的地方降下大雨。所有的水都變得渾濁。他們如果飲用這些水就會得到很大的衰老煩惱。北郁單越（Uttarakuru，北俱盧洲）就像第二天一樣，如果那個世間不孝順父母。惡龍就會隨意興起大的黑雲。就像黑山一樣遮蔽日光。蓮花隨即閉合沒有香氣，失去金色光芒。僧迦賒山（Samkasya，僧伽施國）的鳥發出粗惡的鳴叫聲。他們見到這些事情愁苦煩惱膽怯。雲中發出風吹動各種樂器的聲音。都消散滅絕不可喜愛。以此作為災難。 閻浮提（Jambudvipa，南贍部洲）中有四種因緣。第一是饑荒。第二是刀兵。第三是毒風。第四是惡雨。因為這些緣故喪失身命。這是總的說明。北方、西方、東方、南方這四大洲的災難逐漸增加的緣故。大小國邑，這是舉出它們的區別。 下面分別說明六種因緣。第一是不孝順父母，這是生命的根本。第二是不尊敬師長，這是成就德行的根本。第三是不尊敬沙門（Sramana，出家修行者），這是良好的福田。第四是不尊敬婆羅門（Brahmana，印度教祭司），他們有志於修行。第五是國王不行正法。第六是大臣不行正法。只要有一條，就必定有災難產生。如果具備這六條，災難就會一起發生。根據《正法念處經》第十九卷所說：什麼因緣導致惡龍修羅（Asura，阿修羅）損滅不能戰勝？不作衰敗損壞這些世間？因為閻浮提的大小國邑如果修行正法，孝養父母，供養沙門以及各位耆老。如果國王大臣修行正法。這時地神諸夜叉（Yaksa，夜叉）等就向大海婆修吉（Vasuki，龍王名）等修行正法的龍王說這件事。說完后又告訴虛空的諸夜叉等。用快速的神力告訴四天王。這樣輾轉直到上面的諸禪天。全部知道這些后，乃至當時婆修吉自己莊嚴后就前往非法諸龍的地方，這樣說：你們行非法不是好的夥伴。我想要和你們決一勝負。這時惱亂的非法龍王聽到這些話后就起來。莊嚴震雷閃電霹靂興起。
【English Translation】 English version Three heads. Or transforming into snake bodies, their hearts become soft, seeing these things. They have already obtained illness and suffering, hence aging and affliction. The beings of Aparagodaniya (West Godaniya, Western Continent) have soft hearts and do not cultivate the Dharma. Unlawful evil dragons descend heavy rain in empty mountains and dangerous places. All the water becomes turbid. If they drink this water, they will suffer great aging and affliction. Uttarakuru (North Kuru, Northern Continent) is like the second heaven; if that world is unfilial to parents. Evil dragons will freely raise large black clouds. Like black mountains, they cover the sunlight. The lotus flowers immediately close, have no fragrance, and lose their golden light. The birds of Samkasya (Samkasya, Samkisa) make coarse and evil cries. Seeing these things, they are sad, afflicted, and timid. From the clouds, wind blows and produces the sounds of various musical instruments. All dissipate and vanish, becoming unlovable. This is considered a calamity. In Jambudvipa (South Jambudvipa, Southern Continent), there are four causes. First is famine. Second is war. Third is poisonous winds. Fourth is evil rain. Because of these causes, lives are lost. This is a general explanation. The calamities of the four great continents—North, West, East, and South—gradually increase. Large and small kingdoms and cities, this is to point out their differences. Below are separate explanations of six causes. First is unfilial piety to parents, which is the root of life. Second is disrespect for teachers and elders, which is the root of achieving virtue. Third is disrespect for Sramanas (Sramana, renunciates), who are fields of good fortune. Fourth is disrespect for Brahmanas (Brahmana, Hindu priests), who have aspirations for the path. Fifth is that the king does not practice the Dharma. Sixth is that the ministers do not practice the Dharma. If even one of these exists, calamity will surely arise. If all six are present, calamities will arise together. According to the nineteenth chapter of the 'Saddharma-smṛtyupasthāna Sūtra': What causes evil dragons and Asuras (Asura, demigods) to be destroyed and unable to win? Not causing decay and damage to these worlds? Because if the large and small kingdoms and cities of Jambudvipa cultivate the Dharma, are filial to parents, and make offerings to Sramanas and all the elders. If the king and ministers practice the Dharma. At this time, the earth gods and Yakshas (Yaksa, spirits) tell Vasuki (Vasuki, a dragon king) and other Dharma-practicing dragon kings in the great ocean about this matter. After speaking, they also tell the Yakshas in the sky. Using swift divine power, they tell the Four Heavenly Kings. In this way, it is relayed up to the heavens of the higher Dhyanas. After all know these things, then Vasuki, adorned himself, goes to the place of the unlawful dragons, saying: You practice unlawful deeds and are not good companions. I want to decide victory or defeat with you. At this time, the troubling unlawful dragon kings, hearing these words, arise. Adorned with thunder, lightning, and hailstones.
火降澍大雨。由前善等婆修吉勝。惡龍破壞令閻浮提雨澤以時人民安樂永無災難。若閻浮提不孝父母。乃至王臣不行正法。婆修吉等龍王破散。諸大惡龍增其勢力。令閻浮提災旱水澇人民饑饉種種災起。閻浮提中邪見論師不識因果。妄作是言。地動星流大風大雨妄說豐儉。或言吉兇無有真實。若天魔梵若阿修羅不能如是知微細業因緣果報。不能思惟我此法律十善業道。唯佛世尊如實能知也。然十善業十不善業遂令彼等善惡地神二種夜叉。法非法行二種龍王天阿修羅。種種勝負人中伏咎獲如是報。彼十八九至第二十。廣說大精講者敘矣。從此第三結諸難起。
經。由此諸惡有是難興。
解曰。文易可知。從此第四明般若德于中分二。初明般若德后結勸奉持。初明德中文分為二。初明具眾德后舉喻以明。且初第一明具眾德。
經。大王般若波羅蜜多能出生一切諸佛法一切菩薩解脫法一切國王無上法一切有情出離法。
解曰。般若波羅蜜多者示法體也。次彰佛母諸菩薩母解脫法。故次諸國王愿護國者無上法寶無與等也。后一切有情若稱其名。若復于經受持讀誦定出離故。從此第二舉喻釋成於中分三。初總明喻體次別顯勝德后結申般若。且初第一總彰喻體。
經。如摩尼寶體具眾德。
解曰。如謂舉喻。梵云摩尼此翻為寶順舊譯也。新云末尼具足應云震跢末尼。此云思惟寶。會意翻云如意寶珠隨意所求皆滿足故。體具眾德者標下眾德也。從此第二別顯勝德。
經。能鎮毒龍諸惡鬼神能遂人心所求滿足能應輪王名如意珠能令難陀跋難陀等諸大龍王降霔甘雨潤澤草木若於闇夜置高幢上光照天地明如日出。
解曰。能鎮毒龍者鎮惡龍鬼德。謂摩尼寶鎮諸毒龍止惡風雨鎮惡鬼神。不行疾疫不令非法夭害有情。能遂人心者遂人所求德。謂摩尼寶若有所求衣服飲食及諸珍寶所須皆得。能應輪王者輪王意珠德。謂摩尼寶應轉輪王隨王之意所須皆得。能令難陀等者龍降甘雨德。謂摩尼寶能令難陀此翻云喜。跋難陀者此云賢喜。等者等和修吉等諸大龍王。隨順法行降霔甘雨。潤澤草木。若於闇夜者光照天地德。謂摩尼寶若於闇夜置高幢上。光照天地明如日出．無所不見。從此第三結申般若。
經。此般若波羅蜜多亦復如是。
解曰。謂此般若具前眾德。能鎮信解一切有情三毒惡龍五見諸鬼故。又若受持讀誦之者。一切所求官位富饒男女慧解行來隨意。人天果報等能遂人心皆滿足故。又此即是諸佛法王菩提涅槃無上意珠。從凈法界等流出故。又諸菩薩起大悲云于諸世界廣為有情灑甘露法。當根
【現代漢語翻譯】 現代漢語譯本：
解釋：正如用比喻來說明，梵語摩尼（Maṇi），翻譯成漢語就是寶，這是沿用舊的翻譯。新的翻譯是末尼（Maṇi），完整地應該說是震跢末尼（Cintāmaṇi），翻譯成漢語是思惟寶。用會意的方式翻譯就是如意寶珠，因為它能隨意滿足人們的各種需求。『體具眾德者』是標明下面所說的各種功德。從這裡開始，第二部分分別顯示摩尼寶的殊勝功德。
經文：能鎮伏毒龍和各種惡鬼神，能滿足人們的心願，能應和轉輪聖王，因此得名如意珠，能使難陀（Nanda，歡喜）和跋難陀（Upananda，賢喜）等各大龍王降下甘美的雨水，滋潤草木。如果在黑暗的夜晚，將它放在高高的旗桿上，它的光芒能照亮天地，明亮如同太陽升起。
解釋：『能鎮毒龍者』是鎮伏惡龍惡鬼的功德。意思是說，摩尼寶能鎮伏各種毒龍，止息惡劣的風雨，鎮伏惡鬼神，使疾疫不流行，不讓非法的災禍傷害眾生。『能遂人心者』是滿足人們願望的功德。意思是說，有了摩尼寶，如果有所求，無論是衣服、飲食還是各種珍寶，都能得到滿足。『能應輪王者』是應和轉輪聖王的功德。意思是說，摩尼寶能應和轉輪聖王，隨著國王的心意，所需之物都能得到滿足。『能令難陀等者』是龍王降下甘雨的功德。意思是說，摩尼寶能使難陀（Nanda，歡喜），跋難陀（Upananda，賢喜），以及和修吉（Vasuki）等各大龍王，順應佛法而行，降下甘美的雨水，滋潤草木。『若於闇夜者』是光照天地的功德。意思是說，如果在黑暗的夜晚，將摩尼寶放在高高的旗桿上，它的光芒能照亮天地，明亮如同太陽升起，沒有任何東西看不見。從這裡開始，第三部分總結並闡述般若。
經文：這般若波羅蜜多（Prajñāpāramitā）也是如此。
解釋：意思是說，這般若具有前面所說的各種功德，能鎮伏信解方面的一切眾生的貪嗔癡三毒惡龍，以及五見等各種鬼怪。而且，如果有人受持讀誦它，那麼他所求的一切，無論是官位、富饒、男女、智慧理解、行為舉止，都能如意，人天果報等等，都能滿足人們的心願。而且，這般若就是諸佛法王菩提涅槃無上的如意寶珠，從清凈法界等流出。而且，諸位菩薩興起大悲之云，在各個世界廣為眾生灑下甘露之法，應和眾生的根基。
【English Translation】 English version:
Explanation: As it is said in the analogy, the Sanskrit word Maṇi (摩尼) is translated into Chinese as '寶' (bǎo, treasure), which is the old translation. The new translation is 末尼 (Mòní, Maṇi), and it should be fully called Cintāmaṇi (震跢末尼), which is translated into Chinese as 思惟寶 (Sīwéi bǎo, Thought Treasure). It is translated by semantic association as 如意寶珠 (Rúyì bǎozhū, Wish-fulfilling Jewel), because it can satisfy people's various needs at will. '體具眾德者' (Tǐ jù zhòng dé zhě, One whose essence possesses all virtues) marks the various virtues mentioned below. From here, the second part separately shows the supreme virtues of the Mani jewel.
Scripture: It can subdue poisonous dragons and various evil ghosts and spirits, it can fulfill people's wishes, it can correspond to the Cakravartin (轉輪聖王), hence the name Wish-fulfilling Jewel, it can cause the great dragon kings such as Nanda (難陀, Joy) and Upananda (跋難陀, Excellent Joy) to send down sweet rain to nourish vegetation. If it is placed on a high flagpole in the dark night, its light can illuminate the heaven and earth, as bright as the sun rising.
Explanation: '能鎮毒龍者' (Néng zhèn dú lóng zhě, Able to subdue poisonous dragons) is the virtue of subduing evil dragons and ghosts. It means that the Mani jewel can subdue various poisonous dragons, stop evil winds and rains, subdue evil ghosts and spirits, prevent epidemics from spreading, and prevent illegal disasters from harming sentient beings. '能遂人心者' (Néng suí rén xīn zhě, Able to fulfill people's hearts) is the virtue of fulfilling people's wishes. It means that with the Mani jewel, if there is something to ask for, whether it is clothing, food, or various treasures, it can be satisfied. '能應輪王者' (Néng yìng lún wáng zhě, Able to correspond to the Cakravartin) is the virtue of corresponding to the Cakravartin. It means that the Mani jewel can correspond to the Cakravartin, and whatever the king desires can be satisfied. '能令難陀等者' (Néng lìng Nánduó děng zhě, Able to cause Nanda, etc.) is the virtue of the dragon kings sending down sweet rain. It means that the Mani jewel can cause Nanda (難陀, Joy), Upananda (跋難陀, Excellent Joy), and Vasuki (和修吉) and other great dragon kings to act in accordance with the Dharma and send down sweet rain to nourish vegetation. '若於闇夜者' (Ruò yú àn yè zhě, If in the dark night) is the virtue of illuminating the heaven and earth. It means that if the Mani jewel is placed on a high flagpole in the dark night, its light can illuminate the heaven and earth, as bright as the sun rising, and nothing is invisible. From here, the third part summarizes and elaborates on Prajñā (般若).
Scripture: This Prajñāpāramitā (般若波羅蜜多) is also like this.
Explanation: It means that this Prajñā possesses the various virtues mentioned above, and can subdue the three poisons of greed, anger, and ignorance, the evil dragons, and the various ghosts and monsters such as the five views of all sentient beings in terms of faith and understanding. Moreover, if someone receives, upholds, reads, and recites it, then everything he asks for, whether it is official position, wealth, men and women, wisdom and understanding, behavior, can be as desired, and the rewards of humans and gods, etc., can satisfy people's wishes. Moreover, this Prajñā is the supreme Wish-fulfilling Jewel of the Buddhas, Dharma Kings, Bodhi, and Nirvana, flowing out from the pure Dharma realm. Moreover, the Bodhisattvas raise the clouds of great compassion and widely sprinkle the nectar of Dharma for sentient beings in various worlds, corresponding to the roots of sentient beings.
攝益皆潤澤故。又此能為生死長夜大黑闇中寶炬智燈。令受持者發生三慧破無明闇。如日照故亦如是言顯具德矣。從此第二結勸奉持于中分四。且初第一勸正供養。
經。汝等諸王應作寶幢及以幡蓋燒燈散花廣大供養。
解曰。廣建道場表其敬也。從此第二置經之處。
經。寶函盛經置於寶案。
解曰。寶函寶案表至重也。從此第三行常引前。
經。若欲行時常導其前。
解曰。王君行時常以此經導引其前。傳聞西方有佛法處。諸國國王皆以般若為鎮國寶。王若出行以經先導即得國界無災難矣。從此第四住處供養。
經。所在住處作七寶帳眾寶為座置經于上種種供養如事父母亦如諸天奉事帝釋。
解曰。所在住處者明置經處。喻申供養文易悉也。從此第五明教興廢于中分二。且初第一明因教興。
經。大王我見諸國一切人王皆由過去供五百佛恭敬供養得為帝王一切聖人得道果者來生其國作大利益。
解曰。皆由過去者。明久侍多佛及聖人來生種種興建作大利益。如金剛般若云。如來滅後後五百歲能生信心以此為實。當知是人乃至以于無量千萬佛所種諸善根。何況人王興建般若非侍多佛能致此歟。從此第二明諸難起。
經。若王福盡無道之時聖人
【現代漢語翻譯】 現代漢語譯本：因為攝受利益都能得到潤澤。而且此經能成為生死長夜大黑暗中的寶炬智燈，令受持者發生三種智慧，破除無明黑暗，如太陽照耀一般，所以說顯現具足功德。從此第二部分總結並勸勉奉持，其中分為四點。首先第一點是勸勉以正確的態度供養。
經文：『汝等諸王應作寶幢及以幡蓋燒燈散花廣大供養。』
解釋：廣泛建立道場，表達敬意。從此第二點是安放經書的地方。
經文：『寶函盛經置於寶案。』
解釋：用寶函寶案，表示極其尊重。從此第三點是出行時常在前面引導。
經文：『若欲行時常導其前。』
解釋：國王出行時，常以此經引導在前。傳說西方有佛法的地方，各國的國王都把《般若經》作為鎮國之寶。國王如果出行，用經書在前面引導，就能使國家沒有災難。從此第四點是在居住的地方供養。
經文：『所在住處作七寶帳眾寶為座置經于上種種供養如事父母亦如諸天奉事帝釋（Śakra-devānām-Indra）。』
解釋：『所在住處』，說明安放經書的地方。用比喻來闡述供養的意義，容易明白。從此第五部分說明佛法興盛和衰敗，其中分為兩點。首先第一點說明因為佛法而興盛。
經文：『大王我見諸國一切人王皆由過去供五百佛恭敬供養得為帝王一切聖人得道果者來生其國作大利益。』
解釋：『皆由過去』，說明長久侍奉眾多佛和聖人，他們來世興建種種事業，帶來巨大的利益。如《金剛般若經》所說：『如來滅後後五百歲能生信心以此為實。』應當知道這個人乃至在無量千萬佛所種下各種善根。何況人王興建般若，不是侍奉眾多佛就能達到這樣的結果嗎？從此第二點說明各種災難的興起。
經文：『若王福盡無道之時聖人』
【English Translation】 English version: Because the received benefits are all nourished. Moreover, this scripture can become a precious torch and wisdom lamp in the long night of birth and death, dispelling the darkness of ignorance by enabling those who uphold it to develop the three wisdoms, just like the sun shining, so it is said to manifest complete virtues. From here, the second part concludes and exhorts to uphold it, divided into four points. First, the first point is to exhort to make offerings with the correct attitude.
Sutra: 'You kings should make jeweled banners and canopies, burn lamps, scatter flowers, and make extensive offerings.'
Explanation: Widely establishing a place of practice expresses reverence. From here, the second point is the place where the scripture is placed.
Sutra: 'Place the scripture in a jeweled box on a jeweled stand.'
Explanation: Using a jeweled box and a jeweled stand indicates utmost respect. From here, the third point is to always lead the way when traveling.
Sutra: 'If you wish to travel, always lead the way with it.'
Explanation: When the king travels, he always uses this scripture to lead the way. It is said that in the West, where the Buddha's teachings are, the kings of all countries regard the Prajna Sutra as a treasure for protecting the country. If the king travels, leading the way with the scripture will ensure that the country has no disasters. From here, the fourth point is to make offerings in the place of residence.
Sutra: 'Wherever you reside, make a seven-jeweled tent, a seat of many jewels, place the scripture on it, and make various offerings as if serving your parents, and as the gods serve Śakra-devānām-Indra (帝釋, Lord of the Gods).'
Explanation: 'Wherever you reside' indicates the place where the scripture is placed. Using metaphors to explain the meaning of offerings makes it easy to understand. From here, the fifth part explains the rise and fall of the Dharma, divided into two points. First, the first point explains prosperity due to the Dharma.
Sutra: 'Great King, I have seen that all the kings of all countries have become emperors because they made offerings to five hundred Buddhas in the past with reverence, and all the sages who have attained the fruit of the path are reborn in their countries, bringing great benefits.'
Explanation: 'All from the past' indicates that they have long served many Buddhas and sages, who are reborn in future lives to build various undertakings and bring great benefits. As the Diamond Sutra says: 'After the extinction of the Tathagata, in the last five hundred years, one who can generate faith and take this as real.' It should be known that this person has planted various good roots in countless millions of Buddhas. How much more so when a king builds up Prajna, can this result be achieved without serving many Buddhas? From here, the second point explains the rise of various disasters.
Sutra: 'If the king's blessings are exhausted and he is without virtue, the sages'
捨去災難競起。
解曰。如文易了。從此第二明護國法于中分三。初明護國人次明護國法後世尊印述。初護國人中文分為二。初佛令護國后菩薩敬承。初文復三。初告示諸王。次誡諸菩薩。后立像供養。且初第一告示諸王。
經。大王若未來世有諸國王建立正法護三寶者我令五方菩薩摩訶薩眾往護其國。
解曰。建立正法者此有二種。一世間正法。如金光明雲治擯如法故。二出世正法。諸佛所說解脫法故。余文易了無勞重釋。從此第二誡諸菩薩于中分五。且初第一東方菩薩。
經。東方金剛手菩薩摩訶薩手持金剛杵放青色光與四俱𦙁菩薩往護其國。
解曰。言金剛者如三藏所持梵本金剛頂瑜伽經云。堅固利用具二義也。依彼釋者然五菩薩依二種輪現身有異。一者法輪現真實身所修行愿報得身故。二教令輪示威怒身由起大悲現威猛故。此金剛手即普賢菩薩也。手持金剛杵者所起正智猶如金剛。能斷我法微細障故。依教令輪現作威怒。降三世金剛三頭八臂。摧伏一切摩醯首羅大自在天諸魔軍眾。能害正法惱眾生者。令調伏故。放青色光者顯能除遣魔等眾也。與彼東方持國天王及將無量乾闥婆眾毗舍阇眾而為眷屬。四俱胝者且一俱胝如花嚴經第四十五阿僧祇品云。百洛叉為一俱胝當此百億也
【現代漢語翻譯】 現代漢語譯本：捨棄災難競相發生。
解釋：文句容易理解。從這裡開始，第二部分闡明護國之法，分為三個部分。首先闡明護國之人，其次闡明護國之法，最後是世尊的印證和闡述。首先，在護國之人中，又分為兩個部分。首先是佛陀命令護國，然後是菩薩恭敬地接受。在佛陀命令護國中，又分為三個部分。首先是告誡諸王，其次是告誡諸菩薩，最後是設立佛像供養。首先是第一部分，告誡諸王。
經文：『大王，如果未來世有諸位國王建立正法，護持三寶（佛、法、僧），我將命令五方菩薩摩訶薩（ महान्त सत्त्व，偉大的菩薩）率領大眾前往護衛他們的國家。』
解釋：建立正法有兩種。一是世間正法，如《金光明經》所說，治理國家依法而行。二是出世間正法，諸佛所說的解脫之法。其餘文句容易理解，無需重複解釋。從這裡開始，第二部分是告誡諸菩薩，分為五個部分。首先是第一部分，東方菩薩。
經文：『東方金剛手菩薩摩訶薩（वज्रपाणि बोधिसत्त्व महासत्त्व，手持金剛杵的偉大菩薩）手持金剛杵（ वज्र，一種法器），放出青色光芒，與四俱胝（कोटी，一俱胝等於一千萬）菩薩一同前往護衛他們的國家。』
解釋：說到金剛，如三藏（佛教經典）所持梵文版本《金剛頂瑜伽經》所說，具有堅固和利用兩種含義。依據此經解釋，五方菩薩依據兩種輪（ चक्र，佛教術語，指法輪和教令輪）顯現的身形有所不同。一是法輪，顯現真實身，是修行願力所獲得的果報之身。二是教令輪，顯現忿怒身，由大悲心生起威猛之相。這位金剛手菩薩即是普賢菩薩（समन्तभद्र）。手持金剛杵，所生起的正智猶如金剛，能斷除我法微細的障礙。依據教令輪，顯現威怒之相，化作降三世金剛，三頭八臂，摧伏一切摩醯首羅（Maheśvara，大自在天）大自在天（自在天）和諸魔軍眾，對於那些危害正法、惱亂眾生的人，令其調伏。放出青色光芒，是爲了顯現能夠驅除魔眾等。與東方持國天王（धृतराष्ट्र）以及無量的乾闥婆（गन्धर्व，一種天神）眾、毗舍阇（पिशाच，一種惡鬼）眾作為眷屬。四俱胝，一俱胝如《華嚴經》第四十五阿僧祇品所說，一百洛叉（laksha，十萬）為一俱胝，相當於此地的百億。
【English Translation】 English version: Disasters arise in competition after abandonment.
Explanation: The text is easy to understand. From here, the second part elucidates the Dharma of protecting the country, divided into three parts. First, it clarifies the people who protect the country, then the Dharma of protecting the country, and finally, the World Honored One's seal and explanation. First, within the people who protect the country, it is further divided into two parts. First, the Buddha commands the protection of the country, and then the Bodhisattvas respectfully accept. Within the Buddha's command to protect the country, it is further divided into three parts. First, admonishing the kings, then admonishing the Bodhisattvas, and finally, establishing statues for offering. First is the first part, admonishing the kings.
Sutra: 'Great King, if in the future there are kings who establish the True Dharma and protect the Three Jewels (Buddha, Dharma, Sangha), I will command the Bodhisattva-Mahasattvas (महान्त सत्त्व, Great Bodhisattvas) of the five directions to lead their retinues to protect their countries.'
Explanation: Establishing the True Dharma has two aspects. One is the mundane True Dharma, as the 'Golden Light Sutra' says, governing the country according to the Dharma. The other is the supramundane True Dharma, the Dharma of liberation spoken by all Buddhas. The remaining sentences are easy to understand and do not need repeated explanation. From here, the second part is admonishing the Bodhisattvas, divided into five parts. First is the first part, the Bodhisattva of the East.
Sutra: 'The Bodhisattva-Mahasattva (वज्रपाणि बोधिसत्त्व महासत्त्व, Great Bodhisattva holding the Vajra) Vajrapani (वज्र, a ritual implement) of the East, holding a vajra (वज्र, a ritual implement) in his hand, emits blue light, and goes with four kotis (कोटी, one koti equals ten million) of Bodhisattvas to protect their countries.'
Explanation: Speaking of vajra, as the Sanskrit version of the 'Vajrasekhara Yoga Sutra' held by the Tripitaka (Buddhist scriptures) says, it has two meanings: firmness and utility. According to this sutra's explanation, the five Bodhisattvas manifest different forms according to the two wheels (चक्र, Buddhist term, referring to the Dharma wheel and the Command wheel). One is the Dharma wheel, manifesting the true body, which is the body of fruition obtained through the practice of vows. The other is the Command wheel, manifesting the wrathful body, arising from great compassion and manifesting a fierce appearance. This Vajrapani Bodhisattva is Samantabhadra (समन्तभद्र). Holding a vajra in his hand, the righteous wisdom that arises is like a vajra, capable of cutting off the subtle obstacles of self and Dharma. According to the Command wheel, he manifests a wrathful appearance, transforming into the Vajra who subdues the three realms, with three heads and eight arms, destroying all Maheśvara (Maheśvara, Great自在天) Great自在天 (自在天) and the hosts of demons. For those who harm the True Dharma and disturb sentient beings, he causes them to be subdued. Emitting blue light is to show that he can dispel the hosts of demons, etc. He is accompanied by the Eastern Dhritarashtra (धृतराष्ट्र) and countless Gandharvas (गन्धर्व, a type of celestial being) and Pishachas (पिशाच, a type of evil spirit) as his retinue. Four kotis, one koti as the forty-fifth Asamkhya chapter of the 'Avatamsaka Sutra' says, one hundred lakshas (laksha, one hundred thousand) is one koti, equivalent to ten billion here.
。餘三準知。從此第二南方菩薩。
經。南方金剛寶菩薩摩訶薩手持金剛摩尼放白色光與四俱胝菩薩往護其國。
解曰。言金剛寶者如彼經云。虛空藏菩薩也。依前法輪現勝妙身修檀等行。三輪凈故。手持金剛摩尼者體凈堅密猶如金剛。即是金剛如意寶也。隨諸有情所求皆得也。依教令輪現作威怒甘露軍吒利金剛。示現八臂摧伏一切阿修羅眾炎魔眷屬諸惡鬼神。惱害有情行疾疫者。令調伏故。放白色光者顯能除遣修羅等也。與彼南方增長天王及將無量恭畔荼眾薜荔多眾而為眷屬。余如文矣。從此第三西方菩薩。
經。西方金剛利菩薩摩訶薩手持金剛劍放金色光與四俱胝菩薩往護其國。
解曰。言金剛利者如彼經云。文殊師利菩薩也。依前法輪現勝妙身。正智圓滿得自在故。手持金剛劍者示其所作能斷自他俱生障故。依教令輪現作威怒六足金剛。首臂各六生水牛上。摧伏一切諸惡毒龍與惡風雨損有情者令調伏故。放金色光者顯能除遣惡龍等也。與彼西方廣目天王及將無量諸龍富單那眾而為眷屬。余如文矣。從此第四北方菩薩。
經。北方金剛藥叉菩薩摩訶薩手持金剛鈴放琉璃色光與四俱胝藥叉往護其國。
解曰。梵云藥叉此云威德。又翻為盡能盡諸怨故。如彼經云摧一切魔怨菩薩
【現代漢語翻譯】 現代漢語譯本：其餘三種情況可以類推得知。接下來是第二位，南方的菩薩。
經文：南方金剛寶菩薩摩訶薩（Mahāsattva，偉大的存在）手持金剛摩尼（Vajra-mani，金剛寶珠），放出白色光芒，與四俱胝（koti，千萬）菩薩一同前往守護他的國度。
解釋：所說的金剛寶，如那部經所說，就是虛空藏菩薩。依隨之前的法輪（Dharmacakra，佛法之輪）顯現殊勝美妙之身，修習佈施等行為。因為身、口、意三輪清凈的緣故。手持金剛摩尼，是因為其本體清凈堅固，猶如金剛，也就是金剛如意寶。隨順所有眾生的需求，都能滿足。依隨教令輪（Ājñācakra，教令輪）顯現威猛忿怒的甘露軍吒利金剛（Amrita Kundali-vajra），示現八臂，摧伏一切阿修羅（Asura，非天）眾、炎魔（Yama，閻羅）眷屬以及各種惡鬼神。對於那些惱害眾生、傳播疾病的人，令其調伏。放出白色光芒，是爲了顯示能夠驅除阿修羅等。與南方的增長天王以及無量的恭畔荼（Kumbhanda，甕形鬼）眾、薜荔多（Preta，餓鬼）眾作為眷屬。其餘的如同經文所說。接下來是第三位，西方的菩薩。
經文：西方金剛利菩薩摩訶薩手持金剛劍，放出金色光芒，與四俱胝菩薩一同前往守護他的國度。
解釋：所說的金剛利，如那部經所說，就是文殊師利菩薩。依隨之前的法輪顯現殊勝美妙之身。正智圓滿，獲得自在的緣故。手持金剛劍，是爲了顯示他所做的事情能夠斬斷自身和他人俱生的障礙。依隨教令輪顯現威猛忿怒的六足金剛，頭和手臂各有六個，坐在水牛之上。摧伏一切惡毒的龍以及帶來惡風雨損害眾生的人，令其調伏。放出金色光芒，是爲了顯示能夠驅除惡龍等。與西方的廣目天王以及無量的諸龍、富單那（Putana，臭餓鬼）眾作為眷屬。其餘的如同經文所說。接下來是第四位，北方的菩薩。
經文：北方金剛藥叉菩薩摩訶薩手持金剛鈴，放出琉璃色光芒，與四俱胝藥叉（Yaksa，夜叉）一同前往守護他的國度。
解釋：梵語稱為藥叉，這裡翻譯為威德。又翻譯為盡能，因為能夠消滅所有的怨敵。如那部經所說，是摧一切魔怨菩薩。
【English Translation】 English version: The remaining three cases can be inferred accordingly. Next is the second, the Southern Bodhisattva.
Sutra: The Southern Vajra-Ratna Bodhisattva Mahāsattva (Great Being) holds a Vajra-mani (diamond jewel), emitting white light, and goes with four kotis (ten million) of Bodhisattvas to protect his country.
Explanation: The so-called Vajra-Ratna, as that sutra says, is Akasagarbha Bodhisattva. According to the previous Dharmacakra (Wheel of Dharma), he manifests a supreme and wonderful body, practicing giving and other deeds. Because the three wheels of body, speech, and mind are pure. Holding the Vajra-mani, because its essence is pure and firm, like a diamond, which is the Cintamani (wish-fulfilling jewel). It fulfills whatever all sentient beings seek. According to the Ājñācakra (Wheel of Command), he manifests as the fierce and wrathful Amrita Kundali-vajra, showing eight arms, subduing all Asuras (demi-gods), Yama's (Lord of Death) retinue, and various evil ghosts and spirits. For those who harm sentient beings and spread diseases, he causes them to be tamed. Emitting white light, to show that he can dispel Asuras and others. He is accompanied by the Southern Virudhaka (Growth King) and countless Kumbhandas (pot-shaped demons) and Pretas (hungry ghosts) as his retinue. The rest is as the sutra says. Next is the third, the Western Bodhisattva.
Sutra: The Western Vajra-Tikshna Bodhisattva Mahāsattva holds a Vajra sword, emitting golden light, and goes with four kotis of Bodhisattvas to protect his country.
Explanation: The so-called Vajra-Tikshna, as that sutra says, is Manjushri Bodhisattva. According to the previous Dharmacakra, he manifests a supreme and wonderful body. Because his perfect wisdom is complete and he has attained freedom. Holding the Vajra sword, to show that what he does can cut off the innate obstacles of himself and others. According to the Ājñācakra, he manifests as the fierce and wrathful Six-Legged Vajra, with six heads and six arms, sitting on a water buffalo. He subdues all evil dragons and those who bring evil winds and rain to harm sentient beings, causing them to be tamed. Emitting golden light, to show that he can dispel evil dragons and others. He is accompanied by the Western Virupaksha (Wide-Eyed King) and countless dragons and Putanas (foul-smelling ghosts) as his retinue. The rest is as the sutra says. Next is the fourth, the Northern Bodhisattva.
Sutra: The Northern Vajra-Yaksa Bodhisattva Mahāsattva holds a Vajra bell, emitting lapis lazuli light, and goes with four kotis of Yakshas (nature spirits) to protect his country.
Explanation: In Sanskrit, it is called Yaksha, here translated as Majesty and Virtue. It is also translated as 'exhausting ability,' because it can eliminate all enemies. As that sutra says, it is the Bodhisattva who destroys all demonic enemies.
也。依前法輪現勝妙身事智圓滿得自在故。手持金剛鈴者鈴音震擊覺悟有情。表以般若警群迷故。依教令輪現作威怒凈身金剛。示四臂身摧伏一切可畏藥叉。常于晝夜伺求方便奪人精氣害有情者令調伏故。放琉璃色光者顯能除遣藥叉等也。與彼北方多聞天王及將無量藥叉無量邏剎娑眾而為眷屬。余如文矣。從此第五中方菩薩。
經。中方金剛波羅密多菩薩摩訶薩手持金剛輪放五色光與四俱胝菩薩往護其國。
解曰。言金剛波羅密多者此云到彼岸也。如彼經云轉法輪菩薩也。依前法輪現勝妙身。行愿圓滿住等覺位也。手持金剛輪者毗盧遮那佛初成正覺請轉法輪以表示也。又以法輪化導有情令無數量至彼岸故。依教令輪現作威怒不動金剛。摧伏一切鬼魅惑亂諸障惱者令調伏故。五色光者顯具眾德破前諸闇也。與天帝釋及將無量諸天而為眷屬。余如文矣。從此第三立像供養。
經。是五菩薩摩訶薩各與如是無量大眾于汝國中作大利益當立形像而供養之。
解曰。作大利益者謂五菩薩各作己利護諸世間。當立形像者隨於所在以彩畫等作其形像。尊敬供養如別軌儀。從此第二菩薩敬承于中分三。且初第一菩薩敬承。
經。爾時金剛手菩薩摩訶薩等即從座起頂禮佛足卻住一面。
解曰。彰敬
【現代漢語翻譯】 現代漢語譯本 也。依據之前的法輪，顯現殊勝美妙之身，事智圓滿而得自在的緣故。手持金剛鈴，鈴聲震擊，覺悟有情眾生，表示用般若智慧警醒沉迷的眾生。依據教令輪，顯現威猛忿怒的凈身金剛，示現四臂之身，摧伏一切可怖畏的藥叉（一種鬼神）。他們常常在晝夜伺機尋找機會，奪取人的精氣，危害有情眾生，爲了調伏他們。放出琉璃色光，顯示能夠除遣藥叉等。與北方多聞天王（Vaisravana）以及無量的藥叉、無量的羅剎娑（Rakshasa，一種惡鬼）眾為眷屬。其餘的如同經文所說。從此是第五中方菩薩。
經。中方金剛波羅蜜多菩薩摩訶薩手持金剛輪，放出五色光，與四俱胝（俱胝，印度數字單位，相當於千萬）菩薩前往守護這個國家。
解曰。金剛波羅蜜多，意思是到達彼岸。如同經中所說，是轉法輪菩薩。依據之前的法輪，顯現殊勝美妙之身，行愿圓滿，安住于等覺之位。手持金剛輪，表示毗盧遮那佛（Vairocana）初成正覺時，請轉法輪。又以法輪化導有情眾生，令無數量的眾生到達彼岸。依據教令輪，顯現威猛忿怒的不動金剛（Acala），摧伏一切鬼魅，迷惑擾亂的諸般障礙，令其調伏。五色光，顯示具足眾多功德，破除之前的各種黑暗。與天帝釋（Indra）以及無量的諸天為眷屬。其餘的如同經文所說。從此是第三立像供養。
經。這五位菩薩摩訶薩各自與如此無量的大眾，在你的國家中作大利益，應當建立他們的形像而供養他們。
解曰。作大利益，是指五位菩薩各自利益，護持各個世間。應當建立形像，是指隨處用彩畫等方式製作他們的形像，尊敬供養，按照特別的儀軌。從此是第二菩薩敬承，其中分為三部分。首先是第一菩薩敬承。
經。爾時，金剛手菩薩摩訶薩等即從座位上起身，頂禮佛足，退到一邊站立。
解曰。彰顯恭敬。
【English Translation】 English version Also. Based on the previous Dharma wheel, manifesting a supremely wonderful body, with affairs and wisdom perfectly fulfilled, thus attaining freedom. Holding the vajra bell, the sound of the bell strikes and awakens sentient beings, signifying the use of prajna (wisdom) to alert the deluded masses. Based on the command wheel, manifesting as the wrathful and pure-bodied Vajra, displaying a four-armed form to subdue all fearful Yakshas (a type of demon). They often seek opportunities day and night to seize people's essence and harm sentient beings, in order to tame them. Emitting lapis lazuli-colored light, showing the ability to eliminate Yakshas, etc. Accompanied by the Northern King Vaisravana (guardian of the north) and countless Yakshas, countless Rakshasas (a type of demon) as retinue. The rest is as stated in the text. From here is the fifth central direction Bodhisattva.
Sutra: The central direction Vajra Paramita Bodhisattva Mahasattva holds the vajra wheel, emits five-colored light, and goes with four kotis (crore, ten million) of Bodhisattvas to protect that country.
Explanation: Vajra Paramita means 'arriving at the other shore.' As stated in the sutra, it is the Dharma-turning Bodhisattva. Based on the previous Dharma wheel, manifesting a supremely wonderful body, with vows and actions perfectly fulfilled, dwelling in the position of near-perfect enlightenment. Holding the vajra wheel signifies that when Vairocana Buddha first attained perfect enlightenment, he was requested to turn the Dharma wheel. Also, using the Dharma wheel to transform sentient beings, enabling countless beings to reach the other shore. Based on the command wheel, manifesting as the wrathful and immovable Vajra (Acala), subduing all ghosts and demons, those who confuse and disturb with various obstacles, causing them to be tamed. The five-colored light shows the possession of numerous virtues, breaking through all previous darkness. Accompanied by Indra (king of the gods) and countless devas (gods) as retinue. The rest is as stated in the text. From here is the third, establishing images for offering.
Sutra: These five Bodhisattva Mahasattvas, each with such countless multitudes, will bring great benefit to your country. You should establish their images and make offerings to them.
Explanation: 'Bringing great benefit' refers to the five Bodhisattvas each benefiting themselves and protecting all the worlds. 'You should establish images' refers to making their images with colored paintings, etc., wherever they are, and respectfully making offerings according to special rituals. From here is the second, the Bodhisattva's respectful acceptance, which is divided into three parts. First is the first Bodhisattva's respectful acceptance.
Sutra: At that time, Vajrapani Bodhisattva Mahasattva and others immediately rose from their seats, bowed their heads to the Buddha's feet, and stepped back to stand on one side.
Explanation: Manifesting respect.
承也。從此第二明有經處。
經。而白佛言世尊我等本願承佛神力十方世界一切國土若有此經受持讀誦解說之處我當各與如是眷屬於一念頃即至其所守護正法建立正法。
解曰。我等本願者一即本願二即承佛神力也。於一念頃者明其迅速守護建立般若法故。從此第三明除災難。
經。令其國界無諸災難刀兵疾疫一切皆除。
解曰。上二句標下二句列七難三災是所除故。從此第二明護國法于中分二。初明有勝法后說陀羅尼。初中復二。且初第一明有勝法。
經。世尊我有陀羅尼能加持擁護是一切佛本所修行速疾之門。
解曰。陀羅尼者此云總持。神力加持威靈無匹。摧邪殄惡名陀羅尼。出體辨類如前釋故。能加持擁護者謂諸國王建立正法。及於所在受持之者皆擁護故。是一切等者此陀羅尼密申實相觀照般若佛。從彼生因彼成佛即為出生速疾門故。從此第二明除災難。
經。若人得聞一經于耳所有罪障悉皆消滅況複誦習而令通利以法威力當令國界永無眾難。
解曰。所有罪障者謂。若一聞三障皆滅。況能誦習修行通利。令家令國有諸災難耶。從此第二說陀羅尼于中有二。且初第一標彼同說。
經。即于佛前異口同音說陀羅尼曰。
解曰。明同說也。從此第
【現代漢語翻譯】 現代漢語譯本：承接上文。從此段開始，第二部分說明有經書之處。
經文：於是（護法諸神）稟告佛陀說：『世尊，我們本來的誓願是仰承佛的神力，在十方世界一切國土中，若有此經（指《般若經》）被受持、讀誦、解說的地方，我們都各自帶領眷屬，在一念頃刻間到達那裡，守護正法，建立正法。』
解釋：『我等本願』，一是本來的誓願，二是仰承佛的神力。『於一念頃者』，說明其迅速，爲了守護和建立般若之法。從此段開始，第三部分說明消除災難。
經文：使其國界沒有各種災難，刀兵、疾病、瘟疫一切都消除。
解釋：上面兩句是總標，下面兩句是分列，七難（七種災難）、三災（三種災害）是所要消除的。 從此段開始，第二部分說明護國之法，其中分為兩部分。首先說明有殊勝之法，然後說陀羅尼（Dharani）。在第一部分中又分為兩部分。先是第一部分說明有殊勝之法。
經文：『世尊，我有陀羅尼（Dharani，總持），能夠加持擁護，這是一切佛本來所修行的，是快速到達的門徑。』
解釋：陀羅尼（Dharani），這裡翻譯為『總持』。神力加持，威靈無比。摧毀邪惡，消滅罪惡，名為陀羅尼（Dharani）。其本體和類別如前文所解釋。『能加持擁護者』，是指諸位國王建立正法，以及在所在之處受持此法的人，都加以擁護。『是一切等者』，此陀羅尼（Dharani）秘密地闡述實相觀照般若（Prajna），佛從那裡產生，因那裡成佛，即是出生的快速門徑。從此段開始，第二部分說明消除災難。
經文：『如果有人能夠聽聞此經一次，所有罪障都全部消滅，更何況是誦讀學習，並且使其通達順利，憑藉佛法的威力，應當使國界永遠沒有各種災難。』
解釋：『所有罪障者』，是指如果聽聞一次，三障（三種障礙）都能消滅。更何況能夠誦讀學習，修行通達順利，使家庭使國家有各種災難呢？從此段開始，第二部分講述陀羅尼（Dharani），其中分為兩部分。首先是第一部分標明他們共同宣說。
經文：於是在佛前異口同聲地說陀羅尼（Dharani）：
解釋：說明共同宣說。從此段開始
【English Translation】 English version: Continuing from the previous section. From here, the second part explains where the sutra is present.
Sutra: Then (the Dharma protectors) reported to the Buddha, 'World Honored One, our original vow is to rely on the Buddha's divine power. In all lands of the ten directions, wherever this sutra (referring to the 'Prajna Sutra') is received, recited, explained, we will each lead our retinue and arrive there in an instant to protect the Dharma and establish the Dharma.'
Explanation: 'Our original vow' refers to both the original vow and reliance on the Buddha's divine power. 'In an instant' indicates its speed, for the sake of protecting and establishing the Prajna Dharma. From here, the third part explains eliminating disasters.
Sutra: To ensure that their lands are free from all disasters, wars, diseases, and plagues are all eliminated.
Explanation: The first two sentences are a general statement, and the next two sentences are a specific listing. The seven difficulties (seven types of disasters) and three calamities (three types of calamities) are what need to be eliminated. From here, the second part explains the Dharma for protecting the country, which is divided into two parts. First, it explains that there is a supreme Dharma, and then it speaks of the Dharani. The first part is further divided into two parts. First, the first part explains that there is a supreme Dharma.
Sutra: 'World Honored One, I have a Dharani (Dharani, meaning 'total retention'), which can bless and protect. This is what all Buddhas originally practiced, and it is a quick path to reach the goal.'
Explanation: Dharani (Dharani), here translated as 'total retention'. Divine power blesses, and its majestic power is unparalleled. Destroying evil and eliminating sins is called Dharani (Dharani). Its substance and categories are as explained earlier. 'Able to bless and protect' refers to the kings establishing the Dharma, and those who receive and uphold this Dharma in their respective places are all protected. 'This is everything, etc.' This Dharani (Dharani) secretly expounds the Prajna (Prajna) of contemplating reality. The Buddha arises from there and attains Buddhahood because of it, which is the quick path to birth. From here, the second part explains eliminating disasters.
Sutra: 'If someone can hear this sutra even once, all their sins and obstacles will be completely eliminated. How much more so if they recite and study it, and make it clear and fluent. By the power of the Dharma, the country should forever be free from all disasters.'
Explanation: 'All sins and obstacles' refers to the fact that if one hears it once, the three obstacles (three types of obstacles) can be eliminated. How much more so if one can recite and study it, cultivate and make it clear and fluent, so that the family and the country will have various disasters? From here, the second part speaks of the Dharani (Dharani), which is divided into two parts. First, the first part indicates that they speak together.
Sutra: Then, in front of the Buddha, they spoke the Dharani (Dharani) in unison:
Explanation: Explaining that they spoke together. From here
二說陀羅尼于中分二。初明三歸依后正明宗旨。初中復二。且初第一總標三歸。
經。娜謨啰怛娜怛啰夜耶。
解曰。梵云娜謨此云歸命。梵云啰怛娜此翻云寶。梵云怛啰夜野此翻云三。彼云歸命寶三此云歸命三寶。謂由持經誦陀羅尼者密語乃云歸命三寶也。何須歸依。自下謹依三藏金剛頂瑜伽經梵夾對翻解也。如彼經云歸依佛陀者即得諸佛五菩薩等一切菩薩與諸眷屬皆來加護。謂諸菩薩尊敬菩提心見發菩提心。歸依佛者常加護故。歸依達摩即得帝釋並諸眷屬四天王等皆來加護。謂由帝釋往因危難得般若法加護獲益常尊敬故。歸依僧伽即得色究竟天五凈居等並諸眷屬皆來加護。謂諸菩薩及聲聞僧居彼天中住現法樂常尊敬故。從此第二別明三歸於中分二。且初第一明歸佛寶。
經。娜莫阿哩夜吠路者娜野怛他𧃯多夜啰訶諦三藐三沒䭾野。
解曰。娜莫者歸命也亦云稽首亦云頂禮也。阿哩夜者此云聖者。吠路者娜野者此云遍照。亦云大日。如世間日唯照一邊。晝照夜不照照一世界不照余世界。但得名日不得名大。毗盧遮那名大日者色身法身普周法界。十方世界悉皆照曜。若人稱名歸命禮拜則得法界諸佛菩薩聖賢八部加持衛護也。怛他𧃯多夜者此云如來。啰訶諦者此云應供。亦云害怨亦云不生也。
【現代漢語翻譯】 現代漢語譯本 二、關於陀羅尼，其中分為兩部分。首先闡明三歸依，然後正式闡明宗旨。在第一部分中又分為兩部分。首先是總標三歸依： 經：娜謨啰怛娜怛啰夜耶 (Namo Ratna Trayaya)。 解：梵語娜謨（Namo）意為歸命。梵語啰怛娜（Ratna）意為寶。梵語怛啰夜野（Trayaya）意為三。所以，『歸命寶三』即『歸命三寶』。意思是說，持經誦陀羅尼的人，以密語表達歸命三寶之意。為什麼要歸依呢？下面謹遵三藏金剛頂瑜伽經梵文夾的對譯來解釋。如經中所說，歸依佛陀，就能得到諸佛、五菩薩等一切菩薩及其眷屬的加持護佑。這是因為諸菩薩尊敬菩提心，見人發菩提心。歸依佛的人，常得加護。歸依法，就能得到帝釋及其眷屬、四天王等的加持護佑。這是因為帝釋往昔因危難之時，得到般若法的加護而獲益，所以常尊敬般若法。歸依僧伽，就能得到色究竟天五凈居天等及其眷屬的加持護佑。這是因為諸菩薩及聲聞僧居住在這些天界中，享受現法樂，所以常尊敬僧伽。從此，第二部分分別闡明三歸依，其中分為兩部分。首先是闡明歸依佛寶： 經：娜莫阿哩夜吠路者娜野怛他揭多夜啰訶諦三藐三沒䭾野 (Namo Arya Vairocana Tathagataya Arhate Samyak-sambuddhaya)。 解：娜莫（Namo）意為歸命，也作稽首，也作頂禮。阿哩夜（Arya）意為聖者。吠路者娜野（Vairocana）意為遍照，也作大日。世間的太陽只能照耀一邊，白天照耀而夜晚不照耀，照耀一個世界而不能照耀其他世界，所以只能稱為日，不能稱為大日。毗盧遮那（Vairocana）被稱為大日，是因為其色身法身普周法界，十方世界都能夠照耀。如果有人稱念其名號，歸命禮拜，就能得到法界諸佛菩薩聖賢八部的加持衛護。怛他揭多夜（Tathagataya）意為如來。啰訶諦（Arhate）意為應供，也作害怨，也作不生。
【English Translation】 English version Secondly, concerning Dharani, it is divided into two parts. First, it elucidates the Three Refuges, and then it formally elucidates the main purpose. The first part is further divided into two parts. First, it generally outlines the Three Refuges: Sutra: Namo Ratna Trayaya (Homage to the Three Jewels). Explanation: The Sanskrit word 'Namo' means 'taking refuge'. The Sanskrit word 'Ratna' means 'jewel'. The Sanskrit word 'Trayaya' means 'three'. Therefore, 'taking refuge in the three jewels' means 'taking refuge in the Three Jewels'. It means that those who uphold the sutras and recite Dharani express their taking refuge in the Three Jewels through secret mantras. Why take refuge? The following explanation is based on the translation of the Sanskrit text of the Vajrasekhara Yoga Sutra. As the sutra says, taking refuge in the Buddha will bring the blessings and protection of all Buddhas, the Five Bodhisattvas, and all Bodhisattvas and their retinues. This is because the Bodhisattvas respect the Bodhi mind and rejoice when they see others generate the Bodhi mind. Those who take refuge in the Buddha are always protected. Taking refuge in the Dharma will bring the blessings and protection of Indra, his retinue, and the Four Heavenly Kings. This is because Indra benefited from the protection of the Prajna Dharma in times of danger in the past, so he always respects the Prajna Dharma. Taking refuge in the Sangha will bring the blessings and protection of the Akanistha Heaven, the Five Pure Abodes, and their retinues. This is because the Bodhisattvas and Sravaka Sangha reside in these heavens, enjoying the bliss of the present Dharma, so they always respect the Sangha. From this point, the second part separately elucidates the Three Refuges, which is divided into two parts. First, it elucidates taking refuge in the Buddha Jewel: Sutra: Namo Arya Vairocana Tathagataya Arhate Samyak-sambuddhaya (Homage to the Noble Vairocana, the Tathagata, the Arhat, the Perfectly Enlightened One). Explanation: 'Namo' means 'taking refuge', also 'bowing the head', also 'prostrating'. 'Arya' means 'noble'. 'Vairocana' means 'illuminating everywhere', also 'Great Sun'. The sun in the world can only illuminate one side, illuminating during the day but not at night, illuminating one world but not other worlds, so it can only be called the sun, not the Great Sun. Vairocana is called the Great Sun because his Rupakaya (form body) and Dharmakaya (dharma body) pervade the entire Dharma Realm, and all worlds in the ten directions can be illuminated. If someone recites his name, takes refuge, and prostrates, they will receive the blessings and protection of all Buddhas, Bodhisattvas, sages, and the eight classes of beings in the Dharma Realm. 'Tathagataya' means 'Thus Come One'. 'Arhate' means 'Worthy of Offerings', also 'destroying enemies', also 'non-arising'.
三藐者此云正也。三沒陀野者此云等覺。順此方言即云歸命聖者遍照如來應供正等覺即本師也。此闕法寶下宗旨中廣明法寶故此略也。從此第二明歸僧寶。
經。娜莫阿哩野三滿多跋捺啰野冒地薩怛嚩野摩賀薩怛嚩野摩賀迦嚕抳迦野。
解曰。娜莫如前。阿哩野者此云聖者。三滿多者此云普亦云遍亦云等也。跋捺啰者此云賢也。言野字者依聲明法。八轉聲中第四為聲。為彼作禮故名為也。下諸野字皆準知也。謂此菩薩說三密門廣明行愿。若有諸佛不修三密門。不依普賢行愿。得成佛者無有是處。若成佛已於三密門普賢行愿。有休息者亦無是處故歸命也。冒地薩怛嚩野者舊云菩提。今云冒地。舊云薩埵今云薩怛嚩。於五字中此方語略。略彼三字但云菩薩也。摩賀薩怛嚩野者此云大勇猛者也。摩賀迦嚕抳迦野者此云大悲者。順此方言即云歸命聖者普賢菩薩大勇猛大悲者也。由歸此故則得十方諸佛菩薩悉皆加護。謂佛菩薩修三密門行普賢行。得證勝果故常加護。此上總明歸佛僧竟。從此第二正明宗旨于中分三。初明觀行次明三密門后結明果德。初觀行中文分為二。且初第一總標所為。
經。怛你也他。
解曰。此云所為古云即說。從此第二廣明觀行有十六句。于中分三。初十二句別明因位。次有兩
【現代漢語翻譯】 現代漢語譯本 『三藐』（Samyak）在這裡的意思是『正』。『三沒陀野』（Sambuddhāya）在這裡的意思是『等覺』。按照我們這裡的說法，就是歸命于聖者遍照如來應供正等覺，也就是本師。這裡省略了法寶，是因為在下面的宗旨中會詳細說明法寶，所以這裡就省略了。從這裡開始，第二部分說明歸命僧寶。
經：娜莫阿哩野三滿多跋捺啰野冒地薩怛嚩野摩賀薩怛嚩野摩賀迦嚕抳迦野。
解：『娜莫』（Namo）如前所述。『阿哩野』（Ārya）在這裡的意思是『聖者』。『三滿多』（Samanta）在這裡的意思是『普』，也說是『遍』，也說是『等』。『跋捺啰』（Bhadra）在這裡的意思是『賢』。說『野』（ya）字，是根據聲明法，八轉聲中的第四聲，爲了向他作禮所以叫做『也』。下面的所有『野』字都可以這樣理解。這位菩薩宣說三密門，廣泛闡明行愿。如果有諸佛不修三密門，不依靠普賢行愿，能夠成佛的，沒有這樣的道理。如果成佛之後，對於三密門普賢行愿，有停止休息的，也沒有這樣的道理，所以要歸命。『冒地薩怛嚩野』（Bodhisattvāya），舊譯為『菩提』，現在譯為『冒地』。舊譯為『薩埵』，現在譯為『薩怛嚩』。在五個字中，我們這裡的語言省略，省略了那三個字，只說『菩薩』。『摩賀薩怛嚩野』（Mahāsattvāya）在這裡的意思是『大勇猛者』。『摩賀迦嚕抳迦野』（Mahākarunikāya）在這裡的意思是『大悲者』。按照我們這裡的說法，就是歸命聖者普賢菩薩大勇猛大悲者。因為歸命於此，就能得到十方諸佛菩薩全部的加護。因為佛菩薩修三密門，行普賢行，才能證得殊勝的果位，所以常常加護。以上總的說明了歸命佛僧完畢。從這裡開始，第二部分正式說明宗旨，其中分為三部分。首先說明觀行，其次說明三密門，最後總結說明果德。首先觀行中又分為兩部分。首先第一部分總的標明所為。
經：怛你也他（Tadyathā）。
解：這裡的意思是『所為』，古時候說是『即說』。從這裡開始，第二部分廣泛說明觀行，有十六句。其中分為三部分。首先十二句分別說明因位，其次有兩句
【English Translation】 English version 『Samyak』 here means 『right』 or 『correct.』 『Sambuddhāya』 here means 『equal enlightenment.』 According to our local language, it means taking refuge in the Holy One, Vairocana Tathagata, worthy of offerings, perfectly and equally enlightened, who is our original teacher. The Dharma Jewel is omitted here because it will be explained in detail in the following purpose, so it is omitted here. From here, the second part explains taking refuge in the Sangha Jewel.
Sutra: Namo Ārya Samanta Bhadraya Bodhisattvāya Mahāsattvāya Mahākarunikāya.
Explanation: 『Namo』 as mentioned before. 『Ārya』 here means 『holy one.』 『Samanta』 here means 『universal,』 also said to be 『pervasive,』 also said to be 『equal.』 『Bhadra』 here means 『virtuous.』 Saying the word 『ya』 is according to the science of sounds, the fourth sound in the eight inflections, called 『ya』 because of making obeisance to him. All the 『ya』 words below can be understood in this way. This Bodhisattva expounds the three secrets, extensively elucidating practices and vows. If there are Buddhas who do not cultivate the three secrets, do not rely on Samantabhadra's practices and vows, and are able to attain Buddhahood, there is no such principle. If, after attaining Buddhahood, one ceases or rests from the three secrets and Samantabhadra's practices and vows, there is also no such principle, so one must take refuge. 『Bodhisattvāya,』 formerly translated as 『Bodhi,』 is now translated as 『Bodhi.』 Formerly translated as 『Sattva,』 is now translated as 『Sattva.』 In the five characters, our local language abbreviates, omitting those three characters, only saying 『Bodhisattva.』 『Mahāsattvāya』 here means 『great courageous one.』 『Mahākarunikāya』 here means 『great compassionate one.』 According to our local language, it means taking refuge in the Holy One, Samantabhadra Bodhisattva, the great courageous one, the great compassionate one. Because of taking refuge in this, one can receive the complete protection of all Buddhas and Bodhisattvas in the ten directions. Because Buddhas and Bodhisattvas cultivate the three secrets, practice Samantabhadra's practices, they can attain the supreme fruit, so they constantly protect. The above concludes the general explanation of taking refuge in the Buddha and Sangha. From here, the second part formally explains the purpose, which is divided into three parts. First, explain the contemplation practice, second, explain the three secrets, and finally, summarize and explain the fruit virtue. First, the contemplation practice is divided into two parts. First, the first part generally indicates the purpose.
Sutra: Tadyathā.
Explanation: This means 『what is to be done,』 in ancient times it was said 『immediately speaking.』 From here, the second part extensively explains the contemplation practice, with sixteen sentences. Among them, it is divided into three parts. First, the twelve sentences separately explain the causal position, and then there are two sentences
句總明果位。後有兩句明佛菩薩母。初明因中文分為四。一明本后智二明實相智三明二利智四明大普賢地。初本后智文分為二。一根本智二后得智。初中復二。且初第一明智燈句。
經。枳穰娜缽羅你閉。
解曰。梵云枳穰娜者此翻云智也。缽啰你閉者此翻云燈也。由此智燈破無明闇也。瑜伽釋云以無所得智為方便。無智無得即成般若波羅密多智燈。普照一切法界無分別故。從此第二明根本句。
經。阿乞叉野句勢。
解曰。阿字者上聲呼也。此翻為無。然梵本中作此阿字為隨聲便作惡字呼。經上惡字即此阿字也。乞叉野者此翻云盡也。句勢者此翻為藏。即前智燈為無盡藏也。瑜伽釋云阿字為種子。種子有二義一者引生二者攝持。至下當悉。言阿字者詮一切法本不生義。然此阿字是諸字母能生一切字也。若得阿字門瑜伽相應則得諸佛無盡法藏。則悟諸法本來不生。由如虛空一相清凈平等無二即是根本無分別智。從此第二明得后句。
經。缽啰(二合)底婆娜嚩底。
解曰。缽啰底婆娜者此云具也。順此方言具辯才也。瑜伽釋云缽啰字為種子。缽啰字者詮般若波羅蜜多無所得也。由證諸法本來不生故。獲諸佛無盡法藏。於後得智中具四無礙解辯說自在。從此第二明實相智文有四句
【現代漢語翻譯】 現代漢語譯本 句總明果位。後面兩句說明佛菩薩的母親。首先說明因，因中分為四個方面：一是說明根本智和后得智，二是說明實相智，三是說明二利智，四是說明大普賢地。首先，根本智和后得智分為兩個方面：一是根本智，二是后得智。首先在根本智中又分為兩個方面。先看第一個方面，說明智燈句。
經文：枳穰娜缽羅你閉 (Jnana pradipa)。
解釋：梵語『枳穰娜』(Jnana) 翻譯成漢語是『智』的意思。『缽啰你閉』(pradipa) 翻譯成漢語是『燈』的意思。憑藉這智慧之燈，破除無明黑暗。《瑜伽師地論》解釋說：『以無所得智為方便，無智無得，就成就般若波羅蜜多智燈，普遍照耀一切法界，沒有分別的緣故。』下面第二句說明根本句。
經文：阿乞叉野句勢 (Aksaya kosa)。
解釋：『阿』字，發音為上聲。翻譯成漢語是『無』的意思。然而梵文字中，這個『阿』字爲了隨順發音方便，寫作『惡』字。經文上的『惡』字就是這個『阿』字。『乞叉野』(Aksaya) 翻譯成漢語是『盡』的意思。『句勢』(kosa) 翻譯成漢語是『藏』的意思。也就是前面的智燈為無盡藏。《瑜伽師地論》解釋說：『阿』字是種子。種子有兩種含義：一是引生，二是攝持，到下面會詳細說明。說『阿』字，詮釋一切法本來不生的含義。而且這個『阿』字是所有字母能夠產生一切字。如果得到『阿』字門瑜伽相應，就能得到諸佛無盡法藏。就能領悟諸法本來不生。猶如虛空一相清凈平等沒有差別，這就是根本無分別智。下面第二句說明后得句。
經文：缽啰(二合)底婆娜嚩底 (Pratibhana vati)。
解釋：『缽啰底婆娜』(Pratibhana) 翻譯成漢語是『具』的意思。順應此方語言，就是具備辯才的意思。《瑜伽師地論》解釋說：『缽啰』字是種子。『缽啰』字詮釋般若波羅蜜多無所得。由於證悟諸法本來不生，所以獲得諸佛無盡法藏。在後得智中，具備四無礙解，辯說自在。下面第二部分說明實相智，有四句。
【English Translation】 English version This verse summarizes the fruit position. The following two lines explain the mother of Buddhas and Bodhisattvas. First, it explains the cause, which is divided into four aspects: first, explaining the fundamental wisdom and subsequent wisdom; second, explaining the wisdom of reality; third, explaining the wisdom of benefiting oneself and others; and fourth, explaining the Great Samantabhadra Ground. First, the fundamental wisdom and subsequent wisdom are divided into two aspects: first, the fundamental wisdom; and second, the subsequent wisdom. First, the fundamental wisdom is further divided into two aspects. Let's look at the first aspect, explaining the wisdom lamp verse.
Sutra: Jnana pradipa.
Explanation: The Sanskrit word 'Jnana' translates to 'wisdom' in Chinese. 'Pradipa' translates to 'lamp' in Chinese. Relying on this lamp of wisdom, one can break through the darkness of ignorance. The Yogacarabhumi-sastra explains: 'Using the wisdom of non-attainment as a means, without wisdom or attainment, one achieves the Prajnaparamita wisdom lamp, universally illuminating all Dharmadhatu, without discrimination.' The second line below explains the fundamental verse.
Sutra: Aksaya kosa.
Explanation: The word 'A', pronounced in the rising tone. Translates to 'non-existence' in Chinese. However, in the Sanskrit text, this 'A' is written as '惡' (e) to accommodate pronunciation. The word '惡' in the sutra is this 'A'. 'Aksaya' translates to 'inexhaustible' in Chinese. 'Kosa' translates to 'treasury' in Chinese. That is, the previous wisdom lamp is an inexhaustible treasury. The Yogacarabhumi-sastra explains: 'The word 'A' is a seed. The seed has two meanings: first, to generate; and second, to hold. This will be explained in detail below. Saying 'A', explains the meaning that all dharmas are originally unborn. Moreover, this 'A' is all the letters that can generate all words. If one obtains the 'A' gate yoga correspondence, one can obtain the inexhaustible Dharma treasury of all Buddhas. One can realize that all dharmas are originally unborn. Like the emptiness of space, one aspect is pure, equal, and without difference, this is the fundamental non-discriminating wisdom.' The second line below explains the subsequent attainment verse.
Sutra: Pratibhana vati.
Explanation: 'Pratibhana' translates to 'possessing' in Chinese. In accordance with the language of this region, it means possessing eloquence. The Yogacarabhumi-sastra explains: 'The word 'Pra' is a seed. The word 'Pra' explains the Prajnaparamita of non-attainment. Because one realizes that all dharmas are originally unborn, one obtains the inexhaustible Dharma treasury of all Buddhas. In the subsequent wisdom, one possesses the four unimpeded explanations and is free in eloquent speech.' The second part below explains the wisdom of reality, with four lines.
。且初第一明實相句。
經。薩嚩沒䭾嚩盧枳諦。
解曰。言薩嚩者此云一切也。言沒馱者此云覺也。嚩盧枳諦者此云所觀。即一切佛所觀實相也。瑜伽釋云薩字為種子。薩字者詮一切法平等義也。住瑜伽者能緣所緣悉皆平等智證真理。入法駃流即同無邊一切諸佛所觀察故。從此第二明圓成句。
經。瑜誐跛哩你澀跛(二合)寧。
解曰。言瑜誐者舊云瑜伽此云想應也。跛哩你澀跛寧者此云圓成。圓滿成實名圓成也。順此方言圓成相應也。瑜伽釋云瑜字為種子。瑜字者詮一切乘無所得也。觀智相應證圓成理。即于諸乘教理行果悉皆證得一真法性也。從此第三明甚深句。
經。儼避羅努啰嚩誐系。
解曰。儼避啰者此云甚深也。努啰嚩誐系者此云難測。謂前圓成甚深難測也。瑜伽釋云儼字為種子。儼字者詮真如法無來無去性離言詮。唯自覺聖智離相而證故云甚深難測也。從此第四三世圓成句。
經。底哩野(三合)持嚩跛哩你澀跛寧。
解曰。底哩野持嚩者此云三世。跛哩你澀跛寧者此云圓成。即三世圓成也。瑜伽釋云底哩野三字是梵一字以為種子。詮一切法真如平等塵沙功德性自成就也。此真如法雖遍一切體非世也。然過現未從虛妄生。是不相應行蘊所攝是有為。
【現代漢語翻譯】 現代漢語譯本： 接下來是第一個說明實相的句子。
經文：薩嚩沒䭾嚩盧枳諦 (Sabba Buddha Valokite)。
解釋：『薩嚩 (Sabba)』，意思是『一切』。『沒馱 (Buddha)』，意思是『覺』。『嚩盧枳諦 (Valokite)』，意思是『所觀』。即一切佛所觀的實相。瑜伽釋說，『薩 (Sa)』字是種子字。『薩 (Sa)』字詮釋一切法平等的意義。安住于瑜伽的人，能緣和所緣都平等，以智慧證悟真理。進入法之洪流，就如同無邊的一切諸佛所觀察的。接下來是第二個說明圓成的句子。
經文：瑜誐跛哩你澀跛寧 (Yoga parinispatti)。
解釋：『瑜誐 (Yoga)』，舊譯為『瑜伽』，這裡意思是『相應』。『跛哩你澀跛寧 (Parinispatti)』，意思是『圓成』。圓滿成就真實，名為圓成。順應此方語言，即圓成相應。瑜伽釋說，『瑜 (Yu)』字是種子字。『瑜 (Yu)』字詮釋一切乘無所得。觀智相應，證悟圓成之理。即對於諸乘的教理行果，全部證得一真法性。接下來是第三個說明甚深的句子。
經文：儼避羅努啰嚩誐系 (Gambhirānurāgakhe)。
解釋：『儼避啰 (Gambhira)』，意思是『甚深』。『努啰嚩誐系 (Anurāgakhe)』，意思是『難測』。意思是前面的圓成甚深難測。瑜伽釋說，『儼 (Gam)』字是種子字。『儼 (Gam)』字詮釋真如法無來無去，自性遠離言語詮釋，唯有自覺聖智遠離相而證悟，所以說是甚深難測。接下來是第四個說明三世圓成的句子。
經文：底哩野 (Tri) 持嚩跛哩你澀跛寧 (dhva parinispatti)。
解釋：『底哩野持嚩 (Tridhva)』，意思是『三世』。『跛哩你澀跛寧 (Parinispatti)』，意思是『圓成』。即三世圓成。瑜伽釋說，『底哩野 (Tri)』 三字是梵文的一個字，作為種子字。詮釋一切法真如平等，塵沙功德自性成就。此真如法雖然遍一切處，但其體性並非世俗。然而過去、現在、未來都是從虛妄中產生，是不相應行蘊所攝，是有為法。
【English Translation】 English version: And the first sentence initially clarifies the true nature of reality.
Sutra: Sabba Buddha Valokite.
Explanation: 'Sabba' means 'all'. 'Buddha' means 'awakened'. 'Valokite' means 'that which is observed'. It refers to the true nature of reality as observed by all Buddhas. The Yoga commentary states that the syllable 'Sa' is the seed syllable. The syllable 'Sa' explains the equality of all dharmas. One who abides in Yoga, with both the object and subject of awareness being equal, realizes the truth with wisdom. Entering the stream of Dharma is the same as the observation of all Buddhas without limit. Following this is the second sentence clarifying perfect completion.
Sutra: Yoga parinispatti.
Explanation: 'Yoga', formerly translated as 'union', here means 'correspondence'. 'Parinispatti' means 'perfect completion'. Perfect and real accomplishment is called perfect completion. According to the language of this land, it means perfect completion in correspondence. The Yoga commentary states that the syllable 'Yu' is the seed syllable. The syllable 'Yu' explains that there is nothing to be attained in all vehicles. Corresponding with wisdom, one realizes the principle of perfect completion. That is, regarding the teachings, principles, practices, and results of all vehicles, one completely realizes the one true Dharma-nature. Following this is the third sentence clarifying profound depth.
Sutra: Gambhirānurāgakhe.
Explanation: 'Gambhira' means 'profound depth'. 'Anurāgakhe' means 'difficult to fathom'. It means that the aforementioned perfect completion is profoundly deep and difficult to fathom. The Yoga commentary states that the syllable 'Gam' is the seed syllable. The syllable 'Gam' explains that the Dharma of Suchness has no coming or going, its nature is apart from verbal explanation, and it is only realized by self-aware sacred wisdom apart from characteristics, therefore it is said to be profoundly deep and difficult to fathom. Following this is the fourth sentence clarifying perfect completion in the three times.
Sutra: Tridhva parinispatti.
Explanation: 'Tridhva' means 'three times'. 'Parinispatti' means 'perfect completion'. That is, perfect completion in the three times. The Yoga commentary states that the three syllables 'Tri' are a single Sanskrit syllable used as a seed syllable. It explains that the Suchness of all dharmas is equal, and the nature of countless merits is self-accomplished. Although this Dharma of Suchness pervades everything, its essence is not worldly. However, the past, present, and future arise from delusion, and are included in the aggregates of non-corresponding formations, which are conditioned dharmas.
故真如雖遍不同彼故。從此第三明二利智文有四句。且初第一菩提心句。
經。冒地質多散惹娜你。
解曰。冒地質多者此云正覺心。散惹娜你者此云能生也。順此方言即前三世圓成能生菩提心也。瑜伽釋云冒字為種子。冒字詮一切法無縛義也。若知自身菩提之心自性成就三世平等猶如虛空。離一切相則能了知一切有情心及諸佛心皆如自心本來清凈。則起大悲深生矜慜。種種方便令諸有情離苦解脫得至究竟無縛無解。是為廣大菩提心也。從此第二明灌頂句。
經。薩嚩毗矖迦毗色訖諦。
解曰。薩嚩毗矖迦者此云一切灌灑也。毗色訖諦者此云所灌也。會意翻云以灌頂法而灌其頂。灌頂法者彼經有五。所謂寶冠印契及水光明名號而灌頂也。瑜伽釋云薩字為種子。薩字者詮一切法無染著義。由觀自他及諸佛心同一真如得同體悲。是故獲得不染不著。則得十方一切諸佛法雨灌頂獲勝地也。謂十地中地地皆得勝上灌頂三業加持。于無量修多羅演說自在廣利他故。從此第三法海出生句。
經。達磨娑誐羅三步諦。
解曰。言達磨者此云法也。娑誐啰者此雲海也。三步諦者此云出生順此方言。謂從法海出生無礙解無斷盡也。瑜伽釋云達字為種子。詮一切法染凈二體皆不可得。以正體智斷本識
【現代漢語翻譯】 現代漢語譯本 因此，真如雖然普遍，但又與它們不同。從這第三部分開始，闡明二利智的文句有四句。首先是第一句，菩提心句。
經文：冒地質多散惹娜你 (Maudhi chitta sanjana ni)。
解釋：冒地質多 (Maudhi chitta) 意為正覺心（菩提心）。散惹娜你 (Sanjana ni) 意為能生。按照此方（指中國）的語言習慣，就是過去、現在、未來三世圓滿成就，能夠生出菩提心。瑜伽釋中說，冒字為種子字。冒字詮釋一切法沒有束縛的意義。如果知道自身菩提心的自性成就，三世平等，猶如虛空，遠離一切相，就能了知一切有情的心以及諸佛的心，都如自己的心一樣本來清凈。於是生起大悲心，深深地憐憫，用種種方便使一切有情離苦得解脫，達到究竟的無縛無解。這就是廣大的菩提心。從此第二部分闡明灌頂句。
經文：薩嚩毗矖迦毗色訖諦 (Sarva bhisha ka bhishe kriti)。
解釋：薩嚩毗矖迦 (Sarva bhisha ka) 意為一切灌灑。毗色訖諦 (Bhishe kriti) 意為所灌。會意翻譯就是用灌頂法來灌頂。灌頂法，在彼經中有五種，即用寶冠、印契以及水、光明、名號來灌頂。瑜伽釋中說，薩字為種子字。薩字詮釋一切法沒有染著的意義。由於觀察自己、他人以及諸佛的心，同一真如，得到同體大悲。因此獲得不染不著。就能得到十方一切諸佛的法雨灌頂，獲得殊勝的地位。即十地中，每一地都得到殊勝的灌頂，三業加持。在無量的修多羅中演說自在，廣泛利益他人。從此第三部分闡明法海出生句。
經文：達磨娑誐羅三步諦 (Dharma sagara sambudhi)。
解釋：達磨 (Dharma) 意為法。娑誐啰 (Sagara) 意為海。三步諦 (Sambudhi) 意為出生。順此方言，就是從法海出生無礙的智慧，沒有斷絕窮盡。瑜伽釋中說，達字為種子字。詮釋一切法，染與凈兩種體性都不可得。用正體智斷除本識
【English Translation】 English version Therefore, although Suchness is universal, it is different from them. From this third part onwards, the verses elucidating the wisdom of benefiting oneself and others consist of four sentences. First is the first sentence, the Bodhicitta sentence.
Sutra: Maudhi chitta sanjana ni (冒地質多散惹娜你).
Explanation: Maudhi chitta (冒地質多) means the mind of perfect enlightenment (Bodhicitta). Sanjana ni (散惹娜你) means 'able to generate'. According to the linguistic conventions of this region (referring to China), it means the perfect accomplishment of the past, present, and future three times, capable of generating Bodhicitta. The Yoga commentary says that the syllable 'Maudhi' is the seed syllable. The syllable 'Maudhi' explains that all dharmas have no bondage. If one knows that the self-nature of one's own Bodhicitta is accomplished, the three times are equal, like empty space, and free from all appearances, then one can understand that the minds of all sentient beings and the minds of all Buddhas are originally pure like one's own mind. Then, great compassion arises, deeply sympathizing, using various skillful means to liberate all sentient beings from suffering, attaining ultimate freedom from bondage and release. This is the vast Bodhicitta. From this second part, the initiation sentence is elucidated.
Sutra: Sarva bhisha ka bhishe kriti (薩嚩毗矖迦毗色訖諦).
Explanation: Sarva bhisha ka (薩嚩毗矖迦) means 'all ablutions'. Bhishe kriti (毗色訖諦) means 'that which is being abluted'. The combined meaning is to use the initiation method to anoint the crown of the head. The initiation method, in that sutra, has five aspects, namely using the jeweled crown, mudra, as well as water, light, and name to initiate. The Yoga commentary says that the syllable 'Sarva' is the seed syllable. The syllable 'Sarva' explains that all dharmas have no attachment. Because of observing oneself, others, and the minds of all Buddhas, as the same Suchness, one obtains the compassion of the same essence. Therefore, one obtains non-attachment. Then, one can obtain the Dharma rain initiation from all Buddhas in the ten directions, obtaining a supreme position. That is, in the ten grounds, each ground obtains supreme initiation, the blessing of the three karmas. In immeasurable sutras, one speaks freely, extensively benefiting others. From this third part, the sentence of the birth from the ocean of Dharma is elucidated.
Sutra: Dharma sagara sambudhi (達磨娑誐羅三步諦).
Explanation: Dharma (達磨) means 'law'. Sagara (娑誐啰) means 'ocean'. Sambudhi (三步諦) means 'birth'. According to the linguistic conventions of this region, it means that from the ocean of Dharma is born unobstructed wisdom, without cessation or exhaustion. The Yoga commentary says that the syllable 'Dharma' is the seed syllable. It explains that in all dharmas, both the defiled and pure natures are unattainable. Using the wisdom of the correct essence, one cuts off the fundamental consciousness.
中俱生智障。則成法海流出教法廣利樂故。從此第四無間聽聞句。
經。阿暮伽室啰嚩儜。
解曰。言阿字者上聲短呼。言暮伽者此云無間斷。古譯云不空者謬也。室啰嚩儜者此云間也。順此方言于諸佛所無間聽聞。瑜伽釋云今依聲論釋無間者。阿字為種子者詮一切法本來寂靜本來涅槃。由證此法遍周法界諸佛剎土大集會中。于諸佛前所聞教法悉皆憶持永不忘故。從此第四明大普賢地句。
經。摩賀三滿多跋捺啰步彌涅哩野諦。
解曰。摩賀者此云大也。三滿多者此云普也。跋捺啰者此云賢也。言步彌者此云地也。涅哩野諦者此云出生。順此方者從前諸地所修行愿能出生此大普賢地。即十地后等覺地。然瑜伽中從凡至聖總為四地。一者勝解行地通目地前。二者普賢行愿地通目十地。三者大普賢地即等覺地。四者普照曜地即成正覺地也。依彼釋者摩字為種字者。詮一切法我法空也。謂瑜伽者斷微細障證我法空。即超出此大普賢地證普照照曜成等正覺。福智莊嚴受用法身俱圓滿故上明因竟。從此第二總明果位文有兩句。且初第一果圓滿句。
經。尾野(二合)羯啰拏跛哩缽啰跛你。
解曰。上之五字此云受記。下之六字此云獲得。順此方言獲得受記。即是先得受記今獲滿足也。瑜伽
【現代漢語翻譯】 現代漢語譯本： 中俱生智障，則成為法海流出教法，廣利樂眾生的原因。從此是第四個無間聽聞句。
經：阿暮伽室啰嚩儜 (Amoghasravana)。
解曰：『阿』字，上聲短呼。『暮伽』，這裡的意思是無間斷。古譯為『不空』是錯誤的。『室啰嚩儜』，這裡的意思是『間』。順應此方（指中國）的語言習慣，意為在諸佛面前無間斷地聽聞。瑜伽釋中說，現在依據聲論來解釋『無間』，『阿』字作為種子字，詮釋一切法本來寂靜，本來涅槃。由於證悟此法，遍及法界諸佛剎土的大**中，在諸佛面前所聽聞的教法全部憶持，永遠不會忘記。從此是第四個明大普賢地句。
經：摩賀三滿多跋捺啰步彌涅哩野諦 (Mahasamantabhadra-bhumi-niryati)。
解曰：『摩賀』，這裡的意思是『大』。『三滿多』，這裡的意思是『普』。『跋捺啰』，這裡的意思是『賢』。『步彌』，這裡的意思是『地』。『涅哩野諦』，這裡的意思是『出生』。順應此方語言習慣，意為從前面各個地所修行的願力，能夠出生此大普賢地，即十地之後的等覺地。然而在瑜伽中，從凡夫到聖人總共分為四個地：一是勝解行地，總括地前；二是普賢行愿地，總括十地；三是大普賢地，即等覺地；四是普照曜地，即成正覺地。依據瑜伽的解釋，『摩』字作為種子字，詮釋一切法我法皆空。瑜伽行者斷除微細的障礙，證悟我法空，就超出了此大普賢地，證得普照照曜，成就等正覺。福德和智慧莊嚴，受用法身都圓滿，以上說明了因。從此第二部分總明果位，文中有兩句。先是第一句，果圓滿句。
經：尾野(二合)羯啰拏跛哩缽啰跛你 (Vyakaranapariprapani)。
解曰：上面的五個字，這裡的意思是『受記』。下面的六個字，這裡的意思是『獲得』。順應此方語言習慣，意為獲得受記，也就是先得到受記，現在獲得滿足。瑜伽...
【English Translation】 English version: With the innate intellectual obscurations, it becomes the reason for the Dharma ocean to flow out teachings, broadly benefiting and delighting sentient beings. From this point is the fourth uninterrupted hearing phrase.
Sutra: Amoghasravana (Unfailing Hearing).
Explanation: The syllable 'A,' pronounced with a short, rising tone. 'Mogha' here means uninterrupted. The ancient translation as 'not empty' is incorrect. 'Sravana' here means 'interval.' Adapting to the language of this region (China), it means uninterrupted hearing in the presence of all Buddhas. The Yoga explanation states that now, according to phonology, 'uninterrupted' is explained with 'A' as the seed syllable, elucidating that all dharmas are originally tranquil, originally Nirvana. Because of realizing this Dharma, throughout the Dharma realm, in the great assemblies of all Buddha-lands, all the teachings heard in the presence of all Buddhas are entirely remembered and never forgotten. From this point is the fourth phrase illuminating the Great Samantabhadra Ground.
Sutra: Mahasamantabhadra-bhumi-niryati (Great All-Pervading Worthy Ground Arising).
Explanation: 'Maha' here means 'great.' 'Samanta' here means 'all-pervading.' 'Bhadra' here means 'worthy.' 'Bhumi' here means 'ground.' 'Niryati' here means 'arising.' Adapting to the language of this region, it means that from the vows practiced in the previous grounds, this Great Samantabhadra Ground can arise, which is the Ground of Near-Perfect Enlightenment after the Ten Grounds. However, in Yoga, from ordinary beings to sages, there are a total of four grounds: first, the Ground of Understanding and Practice, generally encompassing the stages before the grounds; second, the Ground of Samantabhadra's Practices and Vows, generally encompassing the Ten Grounds; third, the Great Samantabhadra Ground, which is the Ground of Near-Perfect Enlightenment; and fourth, the Ground of Universal Illumination, which is the Ground of Achieving Perfect Enlightenment. According to the Yoga explanation, 'Ma' as the seed syllable elucidates that all dharmas are empty of self and phenomena. The practitioner of Yoga, by severing subtle obscurations and realizing the emptiness of self and phenomena, transcends this Great Samantabhadra Ground and attains Universal Illumination, achieving Perfect Enlightenment. The adornments of merit and wisdom, and the enjoyment of the Dharma body are all complete. The above explains the cause. From this second part, the overall illumination of the result, there are two phrases in the text. First is the first phrase, the phrase of perfect result.
Sutra: Vyakaranapariprapani (Attainment of Prediction).
Explanation: The above five syllables here mean 'prediction.' The following six syllables here mean 'attainment.' Adapting to the language of this region, it means attainment of prediction, which is to say, having first received prediction, now attaining fulfillment. Yoga...
釋云尾野字為種子。尾野字者詮一切法畢竟不可得。由果圓滿究竟證得一切諸法自性寂靜自性涅槃。能證皆同一性不增不減常圓滿故。從此第二明禮敬句。
經。薩嚩悉䭾娜么塞訖哩諦。
解曰。薩嚩悉䭾者此云成就人。即是十地諸菩薩成就人也。娜么塞訖哩諦者此云作禮。禮有二義。一者禮彼般若之法。二者禮彼成正覺人。具此二義故十地者之所作禮也。瑜伽釋云薩字為種子。薩字者詮生滅義。于薩字中有其阿字詮無生義。然果位中由證阿字不生不滅體常堅固。猶若金剛勝用自在。即能普現無邊應化種種利樂示有生滅。實無生滅也。上明果竟。從此第三明佛菩薩母文有兩句。且初第一齣生菩薩句。
經。薩嚩冒地薩怛嚩散惹娜你。
解曰。言薩嚩者此云一切也。冒地薩怛嚩者此云菩薩也。散惹娜你者此。云出生。順此方言出生一切菩薩也。瑜伽釋云薩字為種子。薩字者詮一切法無等義也。由觀此字心與真如平等。平等一相清凈即是般若波羅密多。出生一切菩薩地故。從此第二佛世尊母句。
經。婆誐嚩底沒䭾么諦。
解曰。婆嚩底者敵對翻云具福者。會意譯云世尊。言沒䭾者此云覺也。言么諦者此雲母也。順此方言佛世尊母婆伽梵者男聲呼也。婆誐嚩底者女聲呼也。二俱會意
【現代漢語翻譯】 現代漢語譯本 釋云：尾野字（Vīrya，精進）為種子字。尾野字詮釋一切法畢竟不可得。由於果位的圓滿，最終證得一切諸法的自性寂靜，自性涅槃。能證悟者皆同一體性，不增不減，常恒圓滿。從此第二部分闡明禮敬之句。
經：薩嚩悉䭾娜么塞訖哩諦（Sarva siddha namas krite）。
解曰：薩嚩悉䭾（Sarva siddha）意為成就者，即是十地諸菩薩成就之人。娜么塞訖哩諦（Namas krite）意為作禮。禮有二義：一是禮敬般若之法，二是禮敬成就正覺之人。具備這兩種含義，故為十地菩薩之所作禮。瑜伽釋中說，薩字（Sa）為種子字。薩字詮釋生滅之義。在薩字中含有阿字（A），詮釋無生之義。然而在果位中，由於證悟阿字不生不滅，其體常恒堅固，猶如金剛，勝用自在，即能普遍顯現無邊應化，種種利樂，示現有生滅，實則無生滅。以上闡明果位之義。從此第三部分闡明佛菩薩之母，文中有兩句。首先是第一句，出生菩薩之句。
經：薩嚩冒地薩怛嚩散惹娜你（Sarva bodhi sattva sanjanani）。
解曰：薩嚩（Sarva）意為一切。冒地薩怛嚩（Bodhi sattva）意為菩薩。散惹娜你（Sanjanani）意為出生。順應此方之言，即出生一切菩薩。瑜伽釋中說，薩字為種子字。薩字詮釋一切法無等之義。由於觀此字，心與真如平等。平等一相清凈，即是般若波羅蜜多，出生一切菩薩地之故。從此第二句，佛世尊母之句。
經：婆誐嚩底沒䭾么諦（Bhagavati buddha mate）。
解曰：婆誐嚩底（Bhagavati），敵對翻譯為具福者，會意翻譯為世尊。沒䭾（Buddha）意為覺。么諦（Mate）意為母。順應此方之言，即佛世尊母。婆伽梵（Bhagavan）是男聲的稱呼，婆誐嚩底（Bhagavati）是女聲的稱呼。二者都是會意。
【English Translation】 English version It is explained that the syllable 'Vīrya' (尾野字, meaning 'diligence' or 'effort') is the seed syllable. The syllable 'Vīrya' explains that all dharmas are ultimately unattainable. Due to the perfection of the fruition, one ultimately realizes the self-nature of all dharmas as quiescent and Nirvana in its self-nature. Those who can realize are of the same essence, neither increasing nor decreasing, always complete and perfect. From this point, the second part elucidates the verse of reverence.
Sutra: Sarva siddha namas krite (薩嚩悉䭾娜么塞訖哩諦).
Explanation: 'Sarva siddha' (薩嚩悉䭾) means 'accomplished ones,' referring to the accomplished Bodhisattvas of the Ten Bhumis. 'Namas krite' (娜么塞訖哩諦) means 'to pay homage.' Homage has two meanings: first, to pay homage to the Dharma of Prajna; second, to pay homage to those who have attained perfect enlightenment. Possessing these two meanings, it is the homage paid by the Bodhisattvas of the Ten Bhumis. The Yoga explanation states that the syllable 'Sa' (薩) is the seed syllable. The syllable 'Sa' explains the meaning of arising and ceasing. Within the syllable 'Sa' is contained the syllable 'A' (阿), which explains the meaning of non-arising. However, in the fruition stage, due to the realization of the non-arising and non-ceasing of the syllable 'A,' its essence is eternally firm and solid, like a diamond, with supreme function and自在 (self-mastery). It can universally manifest boundless responses and transformations, various benefits and joys, appearing to have arising and ceasing, but in reality, there is no arising or ceasing. The above explains the meaning of the fruition stage. From this point, the third part elucidates the mother of Buddhas and Bodhisattvas, with two verses. First is the first verse, the verse of giving birth to Bodhisattvas.
Sutra: Sarva bodhi sattva sanjanani (薩嚩冒地薩怛嚩散惹娜你).
Explanation: 'Sarva' (薩嚩) means 'all.' 'Bodhi sattva' (冒地薩怛嚩) means 'Bodhisattva.' 'Sanjanani' (散惹娜你) means 'giving birth.' In accordance with the language of this land, it means giving birth to all Bodhisattvas. The Yoga explanation states that the syllable 'Sa' is the seed syllable. The syllable 'Sa' explains the meaning of the equality of all dharmas. Because of contemplating this syllable, the mind is equal to Suchness (真如). The equality and single aspect of purity is Prajna Paramita, hence giving birth to all Bodhisattva grounds. From this point, the second verse, the verse of the mother of the World Honored Buddha.
Sutra: Bhagavati buddha mate (婆誐嚩底沒䭾么諦).
Explanation: 'Bhagavati' (婆誐嚩底), translated literally, means 'one with blessings'; translated contextually, it means 'World Honored One.' 'Buddha' (沒䭾) means 'awakening.' 'Mate' (么諦) means 'mother.' In accordance with the language of this land, it means the mother of the World Honored Buddha. 'Bhagavan' (婆伽梵) is the masculine form of address, while 'Bhagavati' (婆誐嚩底) is the feminine form of address. Both are contextual translations.
譯云世尊。若依聲明敵對譯者。婆伽云破梵翻云能。能破四魔名婆伽梵。又云薄阿梵依聲明論分字釋云。薄名為破阿名無生梵翻為證。智慧證阿名為阿梵。由阿梵故能破煩惱。故佛世尊不生不滅不來不去不一不異不常不斷不增不減。具如是德名薄阿梵。又云薄伽梵薄伽云福智梵翻為具。會意譯云。由具福智莊嚴滿足名薄伽梵。亦是男聲。瑜伽釋云婆字為種子。婆字者詮一切法有不可得。由心染故有生死。由心凈故有涅槃。彼二離心俱不可得。謂由般若為生了因。即能出生一切諸佛故名為母。上十六句如瑜伽經中亦屬普賢十六行也。從此第二明三密門。
經。阿羅奶啰奶阿啰拏迦啰奶。
解曰。此十二字其義深密唯佛能知。依字釋者亦得名為三業清凈。阿字門者詮一切法本來不生也。啰字門者詮一切法離塵義也。奶字門者詮一切法無諍義也。由知諸法不生故。離塵由離塵故得無諍。名阿啰奶也。迦字門者詮一切法無造作義也。啰字門者詮一切法清凈義也。奶字門者詮一切法無諍義也。由知諸法無造作故清凈。由清凈故得無諍名迦啰奶也。阿字門者詮一切法本來寂靜也。啰字門者詮一切法無垢義也。拏字門者詮一切法無諍義也。由知諸法寂靜故無垢。由無垢故得無諍名阿啰拏也。迦字門者詮一切法無造作也。
【現代漢語翻譯】 現代漢語譯本：譯者說：『世尊，如果按照聲明（Shabdavidya，古印度關於語言和語法的學問）來敵對翻譯，婆伽（Bhaga）的意思是破，梵（梵文）的意思是能。』能破除四魔（煩惱魔、五蘊魔、死魔、天魔）的才叫做婆伽梵（Bhagavan，世尊）。還有一種說法，薄阿梵（Bhagavan）按照聲明論的分析字義來解釋：薄（Bhaga）的意思是破，阿（A）的意思是無生，梵（梵文）翻譯為證。智慧證得阿（A），名為阿梵（Abhava）。因為有阿梵（Abhava）的緣故，能破除煩惱。所以佛世尊不生不滅，不來不去，不一不異，不常不斷，不增不減。具備這樣的功德，才叫做薄阿梵（Bhagavan）。還有一種說法，薄伽梵（Bhagavan），薄伽（Bhaga）的意思是福智，梵（梵文）翻譯為具足。會意翻譯就是，因為具足福德和智慧，莊嚴圓滿，所以叫做薄伽梵（Bhagavan）。這也是男性的稱謂。瑜伽（Yoga）解釋說，婆（Bha）字是種子。婆（Bha）字詮釋一切法都是不可得的。因為心的染污，所以有生死；因為心的清凈，所以有涅槃。生死和涅槃離開心都是不可得的。用般若（Prajna，智慧）作為出生的根本原因，就能出生一切諸佛，所以稱為母。以上十六句，在瑜伽經中也屬於普賢（Samantabhadra）的十六行。從這裡開始，第二部分闡明三密門（身、語、意三密的法門）。 經文：『阿羅奶啰奶阿啰拏迦啰奶。』 解釋說：這十二個字，它的意義深奧秘密，只有佛才能知道。按照字面來解釋，也可以說是三業（身、語、意三業）清凈。阿（A）字門，詮釋一切法本來不生。啰（Ra）字門，詮釋一切法遠離塵垢的意義。奶（Na）字門，詮釋一切法沒有諍訟的意義。因為知道諸法不生，所以遠離塵垢；因為遠離塵垢，所以得到沒有諍訟，叫做阿啰奶（Arana）。迦（Ka）字門，詮釋一切法沒有造作的意義。啰（Ra）字門，詮釋一切法清凈的意義。奶（Na）字門，詮釋一切法沒有諍訟的意義。因為知道諸法沒有造作，所以清凈；因為清凈，所以得到沒有諍訟，叫做迦啰奶（Karana）。阿（A）字門，詮釋一切法本來寂靜。啰（Ra）字門，詮釋一切法沒有垢染的意義。拏（Na）字門，詮釋一切法沒有諍訟的意義。因為知道諸法寂靜，所以沒有垢染；因為沒有垢染，所以得到沒有諍訟，叫做阿啰拏（Arana）。迦（Ka）字門，詮釋一切法沒有造作。
【English Translation】 English version: The translator says: 'Venerable One, if according to Shabdavidya (ancient Indian knowledge of language and grammar) to translate antagonistically, Bhaga means to break, and Brahman (Sanskrit) means capable.' Only one who can break the four Maras (Klesha Mara, Skandha Mara, Mrtyu Mara, and Deva Mara) is called Bhagavan (World Honored One). Another explanation is that Bhagavan, according to the analysis of words in Shabdavidya, is explained as follows: Bhaga means to break, A means unborn, and Brahman (Sanskrit) translates as proof. The wisdom that proves A is called Abhava. Because of Abhava, it can break afflictions. Therefore, the Buddha, the World Honored One, is neither born nor dies, neither comes nor goes, neither one nor different, neither constant nor discontinuous, neither increasing nor decreasing. Possessing such merits is called Bhagavan. Another explanation is that Bhagavan, Bhaga means fortune and wisdom, and Brahman (Sanskrit) translates as complete. The associative translation is that because of possessing fortune and wisdom, being adorned and complete, it is called Bhagavan. This is also a masculine term. Yoga explains that the syllable Bha is a seed. The syllable Bha explains that all dharmas are unattainable. Because of the defilement of the mind, there is birth and death; because of the purity of the mind, there is Nirvana. Birth and death and Nirvana are unattainable without the mind. Using Prajna (wisdom) as the root cause of birth can give birth to all Buddhas, so it is called mother. The above sixteen lines also belong to the sixteen practices of Samantabhadra in the Yoga Sutra. From here, the second part explains the three secret doors (the Dharma doors of body, speech, and mind).' Sutra: 'A ra nai ra nai a ra na ka ra nai.' Explanation: These twelve syllables have profound and secret meanings that only the Buddha can know. According to the literal interpretation, it can also be said that the three karmas (body, speech, and mind) are pure. The syllable A door explains that all dharmas are originally unborn. The syllable Ra door explains the meaning of all dharmas being free from dust. The syllable Na door explains the meaning of all dharmas being without contention. Because one knows that all dharmas are unborn, one is free from dust; because one is free from dust, one obtains no contention, called Arana. The syllable Ka door explains the meaning of all dharmas being without creation. The syllable Ra door explains the meaning of all dharmas being pure. The syllable Na door explains the meaning of all dharmas being without contention. Because one knows that all dharmas are without creation, one is pure; because one is pure, one obtains no contention, called Karana. The syllable A door explains that all dharmas are originally tranquil. The syllable Ra door explains the meaning of all dharmas being without defilement. The syllable Na door explains the meaning of all dharmas being without contention. Because one knows that all dharmas are tranquil, one is without defilement; because one is without defilement, one obtains no contention, called Arana. The syllable Ka door explains that all dharmas are without creation.
啰字門者詮一切法無分別也。奶字門者詮一切法無動義也。由知諸法無造作故無分別由無分別故不動。由不動故證摩訶般若波羅蜜多。得無住道名迦啰奶也。從此第三結明果德。
經。摩賀缽啰枳穰播啰弭諦娑嚩賀。
解曰。言摩賀者此云大也。缽啰枳穰者此云極智也。播啰弭諦者離義到義也。依聲明論分句釋云播藍伊(上聲)多伊多者此岸也。播藍者彼岸也。乘大極智離生死此岸到涅槃彼岸得無住處大涅槃也。娑嚩賀者此岸到涅槃彼岸。得無住處大涅槃也。娑嚩賀者此云成就義。亦云吉祥義。亦云圓寂義亦云息災增益義亦云無住義。今取無住義即是無住涅槃。依此涅槃盡未來際利樂有情無盡期故名娑嚩賀也。上言種子者有其二義。一者引生義二者攝持義。且如十字合成一句。以初一字而為種子。下之九字所有觀智。依初別生。又下九字攝入初字。即是初字攝持餘九。由此而言若知一法即知一切法。若知一法空即知一切法空。能於一字專注觀察修諸行愿。一切行愿皆得圓滿。即陀羅尼總持義故。又此已上義差別者攝前長行為十六句。攝十六句為十二字。攝十二字為其十字。攝彼十字歸一地字。從廣至略漸深。一字現前周於法界。性相平等至究竟位。觀行次第如別軌儀廣分別耳。從此第三世尊印述。
【現代漢語翻譯】 現代漢語譯本：『啰』字門詮釋一切法沒有分別的自性。『奶』字門詮釋一切法沒有動搖的意義。因爲了知諸法沒有造作，所以沒有分別；因為沒有分別，所以不動搖；因為不動搖，所以證得摩訶般若波羅蜜多（Maha Prajna Paramita，偉大的智慧到彼岸），得到無住的道，名為迦啰奶（Kara Nai）。從這裡第三部分總結並闡明果地的功德。
經文：摩賀缽啰枳穰播啰弭諦娑嚩賀（Maha Prajna Paramita Svaha）。
解釋：『摩賀』，這裡的意思是『大』。『缽啰枳穰』，這裡的意思是『極智』。『播啰弭諦』，意思是『離』和『到』。依據聲明論（Shabda Vidya，語言學）的分析，『播藍伊多伊多』指的是此岸，『播藍』指的是彼岸。憑藉偉大的極智，離開生死的此岸，到達涅槃的彼岸，獲得無住處的大涅槃。『娑嚩賀』，意思是此岸到達涅槃彼岸，獲得無住處的大涅槃。『娑嚩賀』，這裡的意思是『成就』，也可以說是『吉祥』，也可以說是『圓寂』，也可以說是『息災增益』，也可以說是『無住』。現在取『無住』的意義，就是無住涅槃。依靠這種涅槃，在未來無盡的時間裡利益眾生，沒有窮盡，所以叫做『娑嚩賀』。上面說的種子，有兩種含義：一是引生，二是攝持。比如十字組成一句話，以第一個字作為種子，下面的九個字所有的觀智，都依賴於第一個字而產生。而且下面的九個字攝入第一個字，就是第一個字攝持其餘的九個字。由此來說，如果知道一個法，就知道一切法；如果知道一個法空，就知道一切法空。能夠對一個字專注觀察，修行各種行愿，一切行愿都能圓滿，這就是陀羅尼（Dharani，總持）總持的意義。而且以上這些意義的差別，是將前面的長行攝為十六句，將十六句攝為十二字，將十二字攝為十字，將十字歸於一個地字。從廣到略，逐漸深入，一個字現前，周遍法界，性相平等，到達究竟的地位。觀行的次第，如同別的儀軌中廣泛分別的那樣。從這裡開始，第三世尊印證並闡述。
【English Translation】 English version: The 『La』 syllable gate explains that all dharmas are without the nature of differentiation. The 『Nai』 syllable gate explains that all dharmas are without the meaning of movement. Because of knowing that all dharmas are without creation, therefore there is no differentiation; because there is no differentiation, therefore there is no movement; because there is no movement, therefore one attains Maha Prajna Paramita (Great Perfection of Wisdom), obtaining the path of non-abiding, named Kara Nai.
Mantra: Maha Prajna Paramita Svaha.
Explanation: 『Maha』 here means 『great』. 『Prajna』 here means 『supreme wisdom』. 『Paramita』 means 『leaving』 and 『arriving』. According to the analysis of Shabda Vidya (linguistics), 『Paramita Ita Ita』 refers to this shore, 『Paramita』 refers to the other shore. Relying on great supreme wisdom, leaving the shore of birth and death, arriving at the other shore of Nirvana, obtaining the great Nirvana of non-abiding. 『Svaha』 means that this shore arrives at the other shore of Nirvana, obtaining the great Nirvana of non-abiding. 『Svaha』 here means 『accomplishment』, it can also be said to be 『auspicious』, it can also be said to be 『perfect tranquility』, it can also be said to be 『pacifying disasters and increasing benefits』, it can also be said to be 『non-abiding』. Now taking the meaning of 『non-abiding』, that is non-abiding Nirvana. Relying on this Nirvana, benefiting sentient beings in the endless future, without end, therefore it is called 『Svaha』. The seed mentioned above has two meanings: one is to generate, and the other is to uphold. For example, ten characters form a sentence, with the first character as the seed, and all the wisdom of the following nine characters depends on the first character to arise. Moreover, the following nine characters are incorporated into the first character, that is, the first character upholds the remaining nine characters. From this it can be said that if you know one dharma, you know all dharmas; if you know one dharma is empty, you know all dharmas are empty. Being able to focus on observing one character, cultivating various practices and vows, all practices and vows can be fulfilled, this is the meaning of Dharani (Total Retention). Moreover, the difference in the meaning above is to incorporate the preceding long passage into sixteen sentences, incorporate the sixteen sentences into twelve characters, incorporate the twelve characters into ten characters, and incorporate the ten characters into one earth character. From broad to concise, gradually deepening, one character appears, pervading the Dharma realm, the nature and appearance are equal, reaching the ultimate position. The order of contemplation and practice is like that widely distinguished in other rituals. From here, the Third World Honored One confirms and elaborates.
經。爾時世尊聞是說已贊金剛手等諸菩薩言善哉善哉若有誦持此陀羅尼者我及十方諸佛悉常加護諸惡鬼神敬之如佛不久當得阿耨多羅三藐三菩提。
解曰。善哉善哉印所說故。諸佛同護尊敬母故。鬼神敬仰法威力故。當得菩提獲勝果故。從此第三諸王獲益于中分三。且初第一標諸國王。
經。大王吾以此經付囑汝等毗舍離國憍薩羅國室羅筏國摩伽陀國波羅痆斯國迦毗羅國拘尸那國憍睒彌國般遮羅國波吒羅國末吐羅國烏尸尼國奔吒跋多國提婆跋多國迦尸國瞻波國如是一切諸國王等皆應受持般若波羅蜜多。
解曰。付諸國王令受持等尊建正法永無眾難。此中所列十六大國與舊經文同小異。與大集經月藏分第十六大毗婆沙一百二十四梵音不同。不可和會。從此第二大眾驚歎。
經。時諸大眾阿修羅等聞佛所說諸災難事身毛皆豎高聲唱言愿我未來不生彼國。
解曰。時諸大眾者總也。阿修羅等者別也。諸災難者謂七難等。時濁惡故七難等因惡業增故。不生彼者有二義也。大悲方便毀不願生。報力下劣實不願生。從此第三諸王獲益。
經。時十六王即舍王位修出家道具八勝處十一切處得伏忍信忍無生法忍。
解曰。舍王位者有實舍位身隨出家。有舍王位高慢心故。發菩提心即出家
【現代漢語翻譯】 現代漢語譯本：
經：那時，世尊聽了這些話后，讚歎金剛手（Vajrapani，持金剛菩薩）等各位菩薩說：『好啊！好啊！如果有人誦持這個陀羅尼（dharani，總持、真言），我和十方諸佛都會經常加以護佑，所有惡鬼神都會像敬佛一樣敬重他，不久之後就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 解曰：『好啊！好啊！』是因為印（mudra，手印）所說的緣故。諸佛共同護佑是因為尊敬母親（般若波羅蜜多）的緣故。鬼神敬仰是因為法的威力的緣故。將要證得菩提（bodhi，覺悟）是因為獲得殊勝果報的緣故。從此第三部分是諸位國王獲得利益，其中分為三部分。首先是第一部分，標明各位國王。 經：大王，我將這部經付囑給你們，也就是毗舍離國（Vaishali）、憍薩羅國（Kosala）、室羅筏國（Shravasti）、摩伽陀國（Magadha）、波羅痆斯國（Varanasi）、迦毗羅國（Kapilavastu）、拘尸那國（Kushinagar）、憍睒彌國（Kaushambi）、般遮羅國（Panchala）、波吒羅國（Pataliputra）、末吐羅國（Mathura）、烏尸尼國（Ujjeni）、奔吒跋多國（Pundravardhana）、提婆跋多國（Devaprayaga）、迦尸國（Kashi）、瞻波國（Champa）等所有一切諸國王，都應當受持般若波羅蜜多（Prajnaparamita，智慧到彼岸）。 解曰：付囑給各位國王，讓他們受持等等，是爲了尊崇建立正法，永遠沒有各種災難。這裡所列的十六大國與舊經文大同小異。與《大集經》月藏分第十六大毗婆沙一百二十四梵音不同，不可調和。從此第二部分是大眾驚歎。 經：當時，各位大眾、阿修羅（asura，非天）等聽到佛所說的各種災難之事，都汗毛豎立，高聲唱言：『愿我未來不要生在那些國家。』 解曰：當時，各位大眾是總的說法。阿修羅等是分別的說法。各種災難是指七難等。因為時代污濁邪惡，所以七難等因惡業而增加。『不生彼』有兩種含義。大悲方便，發誓不願往生。報應之力低劣，確實不願往生。從此第三部分是諸位國王獲得利益。 經：當時，十六位國王就捨棄了王位，修習出家人的道具，獲得了八勝處、十一切處，得到了伏忍、信忍、無生法忍。 解曰：捨棄王位，有的是真正捨棄王位，身體跟隨出家。有的是捨棄王位的高慢之心。發起菩提心（bodhicitta，覺悟之心），立即出家。
【English Translation】 English version:
Sutra: At that time, the World Honored One, having heard these words, praised Vajrapani (Vajrapani, the bodhisattva holding the vajra) and the other bodhisattvas, saying: 'Excellent! Excellent! If there are those who recite and uphold this dharani (dharani, a mnemonic device, a mantra), I and all the Buddhas of the ten directions will constantly protect them. All evil ghosts and spirits will respect them as they respect the Buddha, and before long, they will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).' Explanation: 'Excellent! Excellent!' is said because of what is indicated by the mudra (mudra, a symbolic gesture). The Buddhas jointly protect because of their respect for the mother (Prajnaparamita). Ghosts and spirits revere because of the power of the Dharma. They will attain Bodhi (bodhi, enlightenment) because they will obtain supreme rewards. From this point, the third section concerns the kings obtaining benefits, which is divided into three parts. First is the first part, which identifies the kings. Sutra: Great kings, I entrust this sutra to you, namely the kings of Vaishali (Vaishali), Kosala (Kosala), Shravasti (Shravasti), Magadha (Magadha), Varanasi (Varanasi), Kapilavastu (Kapilavastu), Kushinagar (Kushinagar), Kaushambi (Kaushambi), Panchala (Panchala), Pataliputra (Pataliputra), Mathura (Mathura), Ujjeni (Ujjeni), Pundravardhana (Pundravardhana), Devaprayaga (Devaprayaga), Kashi (Kashi), Champa (Champa), and all such kings, all should receive and uphold the Prajnaparamita (Prajnaparamita, the perfection of wisdom).' Explanation: Entrusting it to the kings, so that they receive and uphold it, is to honor and establish the true Dharma, so that there will never be any calamities. The sixteen great kingdoms listed here are similar to the old sutra texts, with minor differences. They are different from the sixteenth chapter of the Moon Treasury section of the Mahasamghata Sutra, which contains one hundred and twenty-four Sanskrit sounds, and cannot be reconciled. From this point, the second section concerns the great assembly's amazement. Sutra: At that time, the great assembly, asuras (asura, demigods) and others, hearing the Buddha's description of the various calamities, had their hair stand on end and cried out loudly: 'May I not be born in those countries in the future!' Explanation: At that time, the great assembly is a general term. Asuras and others are specific terms. The various calamities refer to the seven calamities, etc. Because the times are turbid and evil, the seven calamities, etc., increase due to evil karma. 'Not to be born there' has two meanings. Out of great compassion and skillful means, they vow not to be born there. Due to the inferior power of retribution, they truly do not wish to be born there. From this point, the third section concerns the kings obtaining benefits. Sutra: At that time, the sixteen kings then renounced their thrones, practiced the requisites of a renunciant, attained the eight victories, the ten all-encompassing spheres, and obtained forbearance of subjugation, forbearance of faith, and forbearance of non-arising dharmas. Explanation: Renouncing the throne, some truly renounce the throne and physically follow the path of renunciation. Others renounce the arrogance of the throne. They generate bodhicitta (bodhicitta, the mind of enlightenment) and immediately renounce.
道也。餘八勝等具如前矣。大文第三聞法獲益于中分二。且初第一大眾獲益。
經。爾時一切人天大眾阿修羅等散曼陀羅花曼殊沙花婆師迦花蘇曼那花以供養佛隨其種性得三脫門生空法空菩提分法。
解曰。爾時一切等者同聞眾也。初二諸天花后二人中花。此若實花如文應悉。若變現者準上應知。隨其種性者三乘種性也。得三脫門及生空者通三乘得也。言法空者唯大乘得也。菩提分法者亦通三乘具如前矣。然般若法得三乘果者如大般若五百九十三。善勇猛言唯愿世尊哀愍我等為具宣說如來境智。若有情類于聲聞乘性決定者聞此法已速能證得自無漏地。于獨覺乘性決定者聞此法已速依于自乘而得出離。于無上乘性決定者聞此法已速．證無上正等菩提。乃至而於三乘性不定者聞此法已速發無上正等覺心。則般若法非唯大乘亦令二乘得自果故。從此第二菩薩獲益文復分二。且初第一獲諸勝忍。
經。無量無數菩薩摩訶薩散狗勿頭花波頭摩花而供養佛無量三昧悉皆現前得住順忍無生法忍。
解曰。菩薩眾多雲無量數。散赤紅等二色蓮華。三昧及忍如前釋也。從此第二現身成佛。
經。無量無數菩薩摩訶薩得恒河沙諸三昧門真俗平等具無礙解常起大悲于百萬億阿僧祇佛剎微塵數世界廣利眾生現身
【現代漢語翻譯】 現代漢語譯本： 道的道理。其餘的八種殊勝等，都和前面說的一樣。第三大段是聽聞佛法獲得利益，分為兩部分。首先是第一部分，大眾獲得利益。
經文：當時，一切人天大眾、阿修羅等，散佈曼陀羅花（mandala flower，天界的四種花之一）、曼殊沙花（manjushaka flower，天界的四種花之一）、婆師迦花（vasika flower，人間的花）、蘇曼那花（sumana flower，人間的花）來供養佛，隨著各自的根性，得到三脫門（三解脫門，即空解脫門、無相解脫門、無愿解脫門），證悟人無我（生空），法無我（法空），以及菩提分法（菩提的組成部分）。
解釋：當時的一切等，是指一同聽聞佛法的大眾。前面兩種是天上的花，後面兩種是人間的花。如果這些是真實的花，應該像經文所說的那樣。如果是變化出來的，應該參照前面的解釋。隨其種性，指的是三乘（聲聞乘、緣覺乘、菩薩乘）的根性。得到三脫門以及證悟人無我，是三乘共通的。說法無我，只有大乘才能得到。菩提分法，也是三乘共通的，具體內容和前面說的一樣。然而，般若法（prajna，智慧）能讓三乘得到各自的果位，就像《大般若經》（Mahaprajnaparamita Sutra）第五百九十三卷所說的那樣。善勇猛說：『唯愿世尊慈悲憐憫我們，為我們詳細解說如來的境界和智慧。如果有情眾生屬於聲聞乘的根性已經決定，聽聞此法后，就能迅速證得自己的無漏地（無煩惱的境界）。如果屬於獨覺乘的根性已經決定，聽聞此法后，就能迅速依靠自己的乘而得到解脫。如果屬於無上乘的根性已經決定，聽聞此法后，就能迅速證得無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）。』乃至對於三乘根性不確定的人，聽聞此法后，也能迅速發起無上正等覺之心。因此，般若法不僅僅是大乘的法，也能讓二乘得到各自的果位。從此，第二部分是菩薩獲得利益，又分為兩部分。首先是第一部分，獲得各種殊勝的忍。
經文：無量無數的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），散佈狗勿頭花（kugmutou flower，紅蓮花）和波頭摩花（botoumo flower，紅蓮花）來供養佛，無量的三昧（samadhi，禪定）全部顯現，得到安住于順忍（anutoma-ksanti，隨順忍）和無生法忍（anutpattika-dharma-ksanti，無生法忍）。
解釋：菩薩眾多，用無量無數來形容。散佈赤紅色等兩種顏色的蓮花。三昧和忍的解釋和前面一樣。從此，第二部分是現身成佛。
經文：無量無數的菩薩摩訶薩，得到如恒河沙數般眾多的三昧門（samadhi-mukha，禪定之門），真諦和俗諦平等，具備無礙解（pratisamvida，四無礙解），常起大悲心，在百萬億阿僧祇（asamkhya，無數）佛剎（buddha-ksetra，佛土）微塵數的世界中，廣泛利益眾生，現身成佛。
【English Translation】 English version: The principle of the Dao. The remaining eight superiorities are as before. The third major section is gaining benefits from hearing the Dharma, divided into two parts. First is the first part, where the masses gain benefits.
Sutra: At that time, all the humans, gods, great assemblies, asuras (asura, demigod) and others scattered mandara flowers (mandala flower, one of the four heavenly flowers), manjushaka flowers (manjushaka flower, one of the four heavenly flowers), vasika flowers (vasika flower, human flower), and sumana flowers (sumana flower, human flower) to make offerings to the Buddha. According to their respective natures, they attained the three doors of liberation (three doors of liberation, namely emptiness, signlessness, and wishlessness), realized the emptiness of self (personal emptiness), the emptiness of phenomena (dharma emptiness), and the aspects of Bodhi (parts of enlightenment).
Explanation: 'All at that time' refers to the assembly that heard the Dharma together. The first two are heavenly flowers, and the latter two are human flowers. If these are real flowers, they should be as described in the sutra. If they are transformed, they should be understood according to the previous explanation. 'According to their respective natures' refers to the natures of the three vehicles (sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle). Attaining the three doors of liberation and realizing the emptiness of self are common to the three vehicles. Realizing the emptiness of phenomena is only attained by the Mahayana. The aspects of Bodhi are also common to the three vehicles, and the specific content is the same as before. However, the Prajna Dharma (prajna, wisdom) can enable the three vehicles to attain their respective fruits, as stated in the Mahaprajnaparamita Sutra, volume 593. Shan Yongmeng said: 'May the World Honored One have compassion on us and explain in detail the realm and wisdom of the Tathagata. If sentient beings whose nature is determined for the Sravaka Vehicle hear this Dharma, they can quickly attain their own non-outflow ground (state without afflictions). If their nature is determined for the Pratyekabuddha Vehicle, they can quickly rely on their own vehicle and attain liberation. If their nature is determined for the Unsurpassed Vehicle, they can quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Even for those whose nature is not determined for the three vehicles, after hearing this Dharma, they can quickly generate the mind of unsurpassed perfect enlightenment. Therefore, the Prajna Dharma is not only the Dharma of the Mahayana, but also enables the two vehicles to attain their respective fruits. From this point, the second part is the Bodhisattvas gaining benefits, which is further divided into two parts. First is the first part, gaining various superior forbearances.
Sutra: Immeasurable and countless Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattvas) scattered kugmutou flowers (kugmutou flower, red lotus) and botoumo flowers (botoumo flower, red lotus) to make offerings to the Buddha. Immeasurable samadhis (samadhi, meditation) all manifested, and they attained abiding in compliant forbearance (anutoma-ksanti, compliant forbearance) and non-origination dharma forbearance (anutpattika-dharma-ksanti, non-origination dharma forbearance).
Explanation: The Bodhisattvas are numerous, described as immeasurable and countless. They scattered red and other colored lotuses. The explanations of samadhi and forbearance are the same as before. From this point, the second part is manifesting as a Buddha.
Sutra: Immeasurable and countless Bodhisattva-Mahasattvas attained samadhi-mukhas (samadhi-mukha, doors of meditation) as numerous as the sands of the Ganges River, the truth and conventional truth are equal, possessing unobstructed eloquence (pratisamvida, four unobstructed eloquence), constantly arising great compassion, and in worlds as numerous as the dust particles in millions of billions of asamkhya (asamkhya, countless) Buddha-ksetras (buddha-ksetra, Buddha lands), they widely benefit sentient beings and manifest as Buddhas.
成佛。
解曰。無量等者明菩薩廣也。恒河沙三昧者明三昧多也。真俗等者諦境辨悲明具德也塵剎成佛廣利樂故隨前所聞皆獲益矣。
囑累品第八
大文第三明流通分。辨來意者上廣正智下顯悲深。雖佛智悲常無間斷約文前後隨有偏增。於此下文明諸誡故。釋品名者囑謂付囑累即重累。荷佛重累故名囑累。又以此法囑付諸王。賀累弘宣令佛種不斷。又囑般若累代流傳令除災難利樂有情如大品經囑付聲聞。法花經中付諸菩薩。當根攝益隨別不同。此令三寶久住。非王不能建立。滿請主所為故囑付非余。分文解者大分三段。初標所付法。次廣明諸誡。后問名奉行。初所付法文復分二。且初第一標時付法其義者何。
經。佛告波斯匿王今誡汝等吾滅度后正法欲滅后五十年後五百年後五千年無佛法僧此經三寶付諸國王建立守護。
解曰。今誡汝等者誡謂教誡。約敕義故此與諸戒。有差別者隨心轉戒。由定道故不隨心戒。勝思愿故。此中誡者佛大悲故。恐滅度后正法隱沒。諸有情等十惡轉增長劫輪迴無救護者。誡諸王等令建立。故又誡凡聖任持守護則諸國境永無災難故。經等言無不攝故。后五等者是正法像法末法時也。如大乘同性經下捲雲。如來顯現從兜率下。乃至住持一切正法一切像法一切滅
【現代漢語翻譯】 現代漢語譯本： 成佛。
解釋：『無量等』表明菩薩的廣大。『恒河沙三昧』表明三昧的數量眾多。『真俗等』是說在真諦和俗諦的境界中，辨別智慧和慈悲都具備，功德圓滿。因為在無數的塵土般的世界中成就佛道，廣泛地利益眾生，所以聽聞之前所說的內容都能獲得利益。
囑累品第八
第三大段說明流通分。辨別來意在於上面廣泛地闡述正智，下面彰顯深厚的慈悲。雖然佛的智慧和慈悲常常沒有間斷，但從文章的前後來看，各有側重。下面的文章說明各種告誡。解釋品名，『囑』是囑託，『累』是重疊的囑託。承擔佛的重託，所以叫做『囑累』。又因為用此法囑託各位國王，讓他們努力弘揚，使佛種不斷絕。又囑託般若智慧，使其世代流傳，消除災難，利益有情眾生，如同《大品經》中囑託聲聞弟子，《法華經》中囑託各位菩薩一樣。根據不同的根器進行攝受和利益，各有不同。這裡是爲了讓佛法僧三寶長久住世，沒有國王就不能建立。爲了滿足請法者的願望，所以囑託國王而不是其他人。分段解釋，大致分為三段。首先標明所付囑的法，其次廣泛地說明各種告誡，最後詢問品名並奉行。首先，所付囑的法又分為兩部分。先看第一部分，標明何時付囑此法，其意義是什麼。
經文：佛告訴波斯匿王（Prasenajit，古印度拘薩羅國國王）：『現在告誡你們，我滅度后，正法將要滅亡，在（滅度后）五十年、五百年、五千年後，將沒有佛法僧三寶。這部經和三寶，交付給各位國王，建立和守護。』
解釋：『現在告誡你們』，『誡』是教誡，有約束的含義，這與其他的戒律有所不同。隨順心意而持戒，是因為有禪定的引導；不隨順心意的戒律，是因為有殊勝的願力。這裡所說的告誡，是因為佛的大悲心，恐怕滅度后正法隱沒，各種有情眾生，十惡業日益增長，在漫長的輪迴中沒有救護，所以告誡各位國王要建立（三寶）。又告誡凡夫和聖人，要任持和守護，這樣各個國家境內就永遠沒有災難。『經等』等字，沒有不包括的。『后五等』，是指正法時期、像法時期和末法時期。如《大乘同性經》下卷所說：『如來從兜率天降生人間，乃至住持一切正法、一切像法、一切滅法。』
【English Translation】 English version: Attaining Buddhahood.
Explanation: 'Immeasurable, etc.' indicates the vastness of the Bodhisattva. 'Samadhi like the sands of the Ganges' indicates the multitude of Samadhis. 'Truth and convention, etc.' means that in the realm of truth and conventional truth, both discriminating wisdom and compassion are complete, and merits are perfect. Because Buddhahood is attained in countless dust-like worlds, benefiting sentient beings extensively, those who hear what was said before can gain benefits.
Chapter Eight: Entrustment
The third major section explains the circulation division. Discriminating the intention is that the above extensively elucidates Right Wisdom, and the below manifests profound compassion. Although the Buddha's wisdom and compassion are constantly without interruption, from the perspective of the text, each has its emphasis. The following text explains various admonitions. Explaining the title of the chapter, 'Entrust' means to entrust, 'Accumulation' is a repeated entrustment. Bearing the Buddha's heavy entrustment is called 'Entrustment'. Also, because this Dharma is entrusted to the kings, let them strive to propagate it, so that the Buddha-seed will not be cut off. Also, entrust Prajna wisdom, so that it will be passed down through generations, eliminating disasters and benefiting sentient beings, just as in the Mahaprajnaparamita Sutra the Shravakas are entrusted, and in the Lotus Sutra the Bodhisattvas are entrusted. Receiving and benefiting according to different capacities, each is different. Here it is to make the Triple Jewel abide in the world for a long time, which cannot be established without kings. To fulfill the wishes of the one who requested the Dharma, therefore, the entrustment is to the kings and not to others. Dividing the explanation, it is roughly divided into three sections. First, mark the Dharma that is entrusted, second, extensively explain various admonitions, and finally ask the name of the chapter and practice it. First, the Dharma that is entrusted is divided into two parts. First, look at the first part, marking when this Dharma is entrusted, what is its meaning.
Sutra: The Buddha said to King Prasenajit (Prasenajit, King of Kosala in ancient India): 'Now I admonish you, after my Parinirvana, the Right Dharma will perish, after (my Parinirvana) fifty years, five hundred years, five thousand years, there will be no Buddha, Dharma, and Sangha. This Sutra and the Triple Jewel are entrusted to you kings, to establish and protect.'
Explanation: 'Now I admonish you', 'admonish' is to teach and admonish, with the meaning of restraint, which is different from other precepts. Following one's mind to uphold the precepts is because of the guidance of Samadhi; not following one's mind to uphold the precepts is because of the power of superior vows. The admonition mentioned here is because of the Buddha's great compassion, fearing that after his Parinirvana the Right Dharma will be hidden, and various sentient beings will increasingly commit the ten evil deeds, and there will be no salvation in the long cycle of reincarnation, so he admonishes the kings to establish (the Triple Jewel). Also, he admonishes ordinary people and sages to uphold and protect it, so that there will never be disasters within the borders of each country. 'Sutra, etc.' The word 'etc.' includes everything. 'After five, etc.' refers to the period of the Right Dharma, the period of the Semblance Dharma, and the period of the End Dharma. As the lower volume of the Mahayana Homogeneity Sutra says: 'The Tathagata descends from Tushita Heaven to the human world, and even upholds all Right Dharma, all Semblance Dharma, and all Extinction Dharma.'
法。如是化事皆是應身也。又善見論云。初一千年若諸弟子勤行精進得阿羅漢果。第二千年得第三果。第三千年得第二果。第四千年得於初果。從此已后是我末法準論文。正法之時多得無學。像法之時得前三果。末法之時不得道果。又如別記正法一千年像法一千年末法一萬年。此三別者。有教有行有得果證名為正法。有教有行而無果證名為像法。唯有其教無行無證名為末法。然法花金剛俱言五百。此言五十。其意者何。如記法住經以百分配也。取后五十舉其衰位。如人百齡以後五十漸就衰退以喻法也。由前好世弘建非難。后惡時故皆囑矣。又如婆沙。一切有宗說正法五百年。雖說八敬由不行故。大眾部說正法千年非全不行。亦有行故。雖有二文多依后說。又法住記云。十六阿羅漢各將無量眷屬。於人壽漸增至七萬歲時已。本願力用其七寶為佛造窣堵波。釋迦舍利自然流入塔中。后佛舍利塔總陷入地。至金剛際時諸羅漢化火燒身入般涅槃。次有七俱胝獨覺出世化諸眾生。至人壽漸增減八萬歲時一時各般無餘涅槃。次後彌勒佛出世也。又蓮花面經最後佛法滅盡時如來舍利陷入龍宮。龍宮法滅陷入金剛際。次後七日七夜天地大黑。有外道空中聲言沙門瞿曇法今滅盡。我等當得教化一切法界眾生。發此語已現身陷入阿鼻地獄。
【現代漢語翻譯】 現代漢語譯本 法。像這樣的教化之事都是應身佛所為。還有《善見論》中說，最初一千年，如果弟子們勤奮修行，可以證得阿羅漢果位（梵語：Arhat，斷盡煩惱，證入涅槃的聖者）。第二個一千年，可以證得第三果（梵語：Sakrdagamin，一來果，斷除欲界思惑中的一部分）。第三個一千年，可以證得第二果（梵語：Skrtagamin，一來果，再來欲界一次即可解脫）。第四個一千年，可以證得初果（梵語：Srotapanna，須陀洹，進入聖者之流）。從這之後就是我的末法時期。按照經文的說法，正法時期，多數人可以證得無學位（指阿羅漢果）。像法時期，可以證得前三果。末法時期，不能證得道果。 還有如《別記》所說，正法一千年，像法一千年，末法一萬年。這三者的區別在於：有教法、有修行、有證果，這叫做正法。有教法、有修行而沒有證果，這叫做像法。只有教法，沒有修行，沒有證果，這叫做末法。然而《法華經》和《金剛經》都說是五百年，這裡說是五十年，這是什麼意思呢？如《記法住經》用一百年來分配。取後面的五十年，是說它衰退的階段。就像人活到一百歲以後，五十歲以後就逐漸衰退，用這個來比喻佛法。因為在前面的好時代，弘揚佛法不難，在後面的惡劣時代，所以都囑託了。 又如《婆沙論》中，一切有部（梵語：Sarvastivada，佛教部派之一）說正法五百年。雖然說了八敬法（關於比丘尼應遵守的八條戒律），但因為沒有實行。大眾部（梵語：Mahasanghika，佛教部派之一）說正法一千年，並非完全沒有實行，也有實行的。雖然有兩種說法，但多數依據后一種說法。還有《法住記》中說，十六阿羅漢各自帶領無量的眷屬，在人的壽命逐漸增長到七萬歲時，用他們過去所發的願力，用七寶為佛建造窣堵波（梵語：Stupa，佛塔）。釋迦牟尼佛（梵語：Sakyamuni）的舍利自然流入塔中。後來佛的舍利塔全部陷入地中。到金剛際（指世界最終毀滅的時刻）時，各位阿羅漢化火燒身，進入般涅槃（梵語：Parinirvana，完全的涅槃）。 其次有七俱胝（梵語：Koti，一俱胝等於一千萬）獨覺（梵語：Pratyekabuddha，不依師教，自己覺悟的聖者）出世，教化眾生。到人的壽命逐漸增減到八萬歲時，一時各自進入無餘涅槃（梵語：Anupadhisesa-nirvana，沒有留下任何殘餘的涅槃）。此後彌勒佛（梵語：Maitreya）出世。還有《蓮花面經》中說，最後佛法滅盡時，如來的舍利陷入龍宮。龍宮的佛法滅盡時，陷入金剛際。此後七日七夜，天地一片黑暗。有外道在空中說，沙門瞿曇（梵語：Śrāmana Gautama，釋迦牟尼佛的稱號）的佛法現在滅盡了。我們應當教化一切法界的眾生。說了這些話后，現身陷入阿鼻地獄（梵語：Avīci，八大地獄中最苦之處）。
【English Translation】 English version Dharma. Such acts of transformation are all manifestations of the Response Body (Nirmāṇakāya). Furthermore, the Shan-Chien-Lun states: 'In the first millennium, if disciples diligently practice and advance, they will attain the Arhat fruit (Sanskrit: Arhat, one who has extinguished all defilements and entered Nirvana). In the second millennium, they will attain the third fruit (Sanskrit: Sakrdagamin, Once-Returner, who has eliminated a portion of the afflictions of the desire realm). In the third millennium, they will attain the second fruit (Sanskrit: Skrtagamin, Once-Returner, who will return to the desire realm only once more before liberation). In the fourth millennium, they will attain the first fruit (Sanskrit: Srotapanna, Stream-Enterer, who has entered the stream of the holy ones). After this, it will be my Era of the Degenerate Dharma (Mappō).' According to the texts, in the Era of the Righteous Dharma, many will attain the state of No-More-Learning (referring to the Arhat fruit). In the Era of the Semblance Dharma, they will attain the first three fruits. In the Era of the Degenerate Dharma, they will not attain the fruits of the Path. Moreover, as stated in the Separate Record, the Era of the Righteous Dharma lasts for one thousand years, the Era of the Semblance Dharma for one thousand years, and the Era of the Degenerate Dharma for ten thousand years. The distinction between these three is: having the teachings, the practice, and the attainment of realization is called the Era of the Righteous Dharma. Having the teachings and the practice but without the attainment of realization is called the Era of the Semblance Dharma. Only having the teachings without the practice or realization is called the Era of the Degenerate Dharma. However, both the Lotus Sutra and the Diamond Sutra speak of five hundred years, while here it says fifty years. What is the meaning of this? As the Record of the Duration of the Dharma allocates it in hundreds. Taking the latter fifty years refers to its declining stage. It is like a person who, after reaching one hundred years of age, gradually declines after fifty years, which is used as a metaphor for the Dharma. Because it was not difficult to propagate and build in the good times of the past, it is all entrusted to the evil times of the future. Furthermore, as in the Vibhasa, the Sarvastivada school (Sanskrit: Sarvastivada, one of the Buddhist schools) says that the Era of the Righteous Dharma lasts for five hundred years. Although the Eight Respects (regarding the eight precepts that bhikkhunis should observe) are spoken of, they are not practiced. The Mahasanghika school (Sanskrit: Mahasanghika, one of the Buddhist schools) says that the Era of the Righteous Dharma lasts for one thousand years, and it is not that they are not practiced at all, but there is also practice. Although there are two statements, most rely on the latter statement. Also, the Record of the Duration of the Dharma says that the sixteen Arhats, each leading countless retinues, when the lifespan of humans gradually increases to seventy thousand years, use the power of their past vows to build stupas (Sanskrit: Stupa, Buddhist pagoda) of the seven treasures for the Buddha. The relics of Sakyamuni Buddha (Sanskrit: Sakyamuni) naturally flow into the stupas. Later, all the stupas of the Buddha's relics sink into the ground. When it comes to the Diamond Realm (referring to the final moment of the world's destruction), the Arhats transform into fire, burn their bodies, and enter Parinirvana (Sanskrit: Parinirvana, complete Nirvana). Next, seven kotis (Sanskrit: Koti, one koti equals ten million) of Pratyekabuddhas (Sanskrit: Pratyekabuddha, a sage who awakens on their own without relying on a teacher) appear in the world to teach sentient beings. When the lifespan of humans gradually increases and decreases to eighty thousand years, they each enter Anupadhisesa-nirvana (Sanskrit: Anupadhisesa-nirvana, Nirvana without any residue) at the same time. After that, Maitreya Buddha (Sanskrit: Maitreya) appears in the world. Also, the Lotus Face Sutra says that when the Buddha's Dharma is finally extinguished, the relics of the Tathagata sink into the Dragon Palace. When the Dharma of the Dragon Palace is extinguished, it sinks into the Diamond Realm. After that, for seven days and seven nights, the heavens and the earth are completely dark. There are heretics in the sky saying, 'The Dharma of Śrāmana Gautama (Sanskrit: Śrāmana Gautama, the title of Sakyamuni Buddha) is now extinguished. We should teach all sentient beings in the Dharma Realm.' After saying these words, they appear and sink into Avīci Hell (Sanskrit: Avīci, the most painful of the eight great hells).
次後彌勒佛出世也。無佛法僧者如河少水亦得稱無。故就前三以經付囑。若全無者何所付焉從此第二宣說修行。
經。今我四部諸弟子等受持讀誦解其義理廣為眾生宣說法要令其修習出離生死。
解曰。言四部者出家在家各二如上。言出離者三乘修習皆出生死。從此第二廣明諸誡于中分三。初廣明諸誡次諸王敬承后大眾傷嘆。初明諸誡文分為七。第一自恃破滅誡。文復分三。且初第一標建立人。
經。大王后五濁世一切國王王子大臣自恃高貴破滅吾教。
解曰。言五濁者依俱舍論第十二云。所謂命濁劫濁煩惱濁見濁眾生濁也。所言濁者如俱舍云。劫滅將末壽等鄙下猶如滓穢說為濁故。正理三十二云極鄙下故應棄捨故。如滓穢故故名濁也。總言五者帶數釋也。釋別名者如瑜伽論四十四云。一者命濁如於今時壽短促故。二者劫濁漸次趣入三災中劫損資具故。三煩惱濁有情多分習近非法貪嗔癡等所擾惱故。四者見濁有情多分壞滅正法虛妄推求五見增故。五有情濁有情多分不識父母不見怖畏諸惡增故。此次第者壽及資具鈍利作業果緣因等依苦集故成。有處說利鈍作業感內外果依治斷故。出五體者壽依命根依識為性。劫濁有情以蘊為性煩惱與見心所為性。一種四現五蘊為體。立所以者如正理云豈不壽劫
【現代漢語翻譯】 現代漢語譯本： 此後彌勒佛（Maitreya Buddha）出世。如果說沒有佛法僧三寶，就像河流缺少水一樣，也可以稱之為『無』。所以就以前面的三寶來將經典付囑。如果完全沒有，又付囑給誰呢？從此開始第二部分，宣說修行。
經文：現在我的四部弟子等，受持讀誦，理解其中的義理，廣泛地為眾生宣說法要，讓他們修習，出離生死。
解釋：所說的『四部』，指出家和在家各有兩種，如上所述。所說的『出離』，指三乘的修習都能出生死。從此開始第二部分，廣泛地闡明各種戒律，其中分為三部分：首先廣泛地闡明各種戒律，其次是諸位國王恭敬地接受，最後是大眾傷感嘆息。首先闡明各種戒律，經文分為七部分。第一是自恃而破滅的戒律，經文又分為三部分。首先是標立建立之人。
經文：大王，在後五濁惡世（Five Turbid Ages）中，一切國王、王子、大臣，自恃高貴，破滅我的教法。
解釋：所說的『五濁』，依據《俱舍論》（Abhidharmakośabhāṣya）第十二卷所說：就是命濁（life turbidity）、劫濁（kalpa turbidity）、煩惱濁（klesha turbidity）、見濁（view turbidity）、眾生濁（sentient being turbidity）。所說的『濁』，如《俱舍論》所說：劫滅將要結束時，壽命等變得鄙陋低下，就像糟粕污穢一樣，所以稱為『濁』。《正理》（Nyāyānusāra）第三十二卷說：因為極其鄙陋低下，所以應當捨棄，就像糟粕污穢一樣，所以叫做『濁』。總的說『五』，是帶數釋。解釋各個名稱，如《瑜伽師地論》（Yogācārabhūmi-śāstra）第四十四卷所說：一是命濁，如現在壽命短促的時代。二是劫濁，逐漸進入三災（three calamities）之中，中劫（intermediate kalpa）損害資具。三是煩惱濁，眾生大多習慣於非法，被貪嗔癡等所擾惱。四是見濁，眾生大多壞滅正法，虛妄地推求，五見（five views）增長。五是有情濁，眾生大多不認識父母，不見怖畏，各種惡行增長。這個次第是壽命和資具，鈍利作業的果報因緣等，依靠苦集而成就。有的地方說利鈍作業感得內外果報，依靠對治斷除。五體的出現，壽命依靠命根，以識為自性。劫濁、有情以蘊為自性，煩惱和見以心所為自性。一種四現五蘊為體。建立的原因，如《正理》所說，難道不是壽命劫
【English Translation】 English version: After this, Maitreya Buddha (Maitreya Buddha) will appear in the world. If there is no Buddha, Dharma, or Sangha (three jewels), just as a river with little water can be called 'empty'. Therefore, the teachings are entrusted based on the previous three jewels. If there is absolutely nothing, to whom can it be entrusted? From here begins the second part, expounding on practice.
Sutra: Now, my fourfold assembly of disciples, uphold, recite, understand its meaning, widely proclaim the Dharma to sentient beings, enabling them to cultivate and escape from birth and death.
Explanation: The 'fourfold assembly' refers to the two groups of monastics and the two groups of lay practitioners, as mentioned above. 'Escape' refers to the cultivation of the three vehicles (three vehicles), all of which can lead to escape from birth and death. From here begins the second part, extensively clarifying the various precepts, which is divided into three parts: first, extensively clarifying the various precepts; second, the kings respectfully accepting them; and third, the assembly lamenting with sorrow. First, clarifying the various precepts, the text is divided into seven parts. The first is the precept of self-reliance leading to destruction, and the text is further divided into three parts. First, establishing the person.
Sutra: Great King, in the future Age of Five Turbidities (Five Turbid Ages), all kings, princes, and ministers, relying on their own high status, will destroy my teachings.
Explanation: The 'Five Turbidities', according to the twelfth volume of the Abhidharmakośabhāṣya (Abhidharmakośabhāṣya), are: the turbidity of life (life turbidity), the turbidity of the kalpa (kalpa turbidity), the turbidity of afflictions (klesha turbidity), the turbidity of views (view turbidity), and the turbidity of sentient beings (sentient being turbidity). The term 'turbidity', as stated in the Abhidharmakośabhāṣya, means that as the destruction of the kalpa approaches, life spans and other things become base and inferior, like dregs and filth, and are therefore called 'turbid'. The Nyāyānusāra (Nyāyānusāra), in its thirty-second volume, states: Because they are extremely base and inferior, they should be discarded, just like dregs and filth, and are therefore called 'turbid'. Generally speaking, 'five' is a numerical explanation. Explaining the individual names, as stated in the forty-fourth volume of the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra): First is the turbidity of life, such as in the present age when lifespans are short. Second is the turbidity of the kalpa, gradually entering into the three calamities (three calamities), with the intermediate kalpa (intermediate kalpa) damaging resources. Third is the turbidity of afflictions, with sentient beings mostly accustomed to unlawful things, disturbed by greed, anger, and ignorance. Fourth is the turbidity of views, with sentient beings mostly destroying the correct Dharma, falsely seeking, and the five views (five views) increasing. Fifth is the turbidity of sentient beings, with sentient beings mostly not recognizing their parents, not seeing fear, and various evil deeds increasing. This order is that lifespan and resources, the karmic causes and conditions of sharp and dull actions, etc., are accomplished by relying on suffering and accumulation. Some places say that sharp and dull actions result in internal and external retributions, relying on treatment and elimination. The appearance of the five aggregates, lifespan relies on the life force, with consciousness as its nature. The turbidity of the kalpa and sentient beings have the aggregates as their nature, and afflictions and views have mental factors as their nature. One kind of four appearances has the five aggregates as its substance. The reason for establishing this is, as stated in the Nyāyānusāra, isn't it lifespan kalpa
。有情三濁牙不相離。見濁即用煩惱為體。五應不成。理實應然。但為次第顯五衰損極增盛故。何等為五。一壽衰損時極短故。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成諠諍故。五自體衰損非出世間功德器故。又俱舍云由前二濁壽命資具極衰損故。由次二濁善品衰損樂自苦故。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。此對治者由三善根起諸正見。修十善行果勝妙故如常分別。一切國王者贍部洲中一切國王也。王子大臣者如文悉也。謂此三人力用自在遙承付囑建立正法而不建立。自恃恃高貴乃破滅矣。從此第二明其非法。
經。明作製法制我弟子比丘比丘尼不聽出家修行正道亦復不聽造佛塔像白衣高座比丘地立與兵奴法等無有異。
解曰。制我弟子者不令出家也。修行正道者頭陀等也。造佛塔像者製造佛像製造塔像也。白衣高座者在家出家高下座立。此二非法如喻悉也。從此第三結明不久。
經。當知爾時法滅不久。
解曰。由初一故傳者全無。由后五故有而不久。從此第二國土破滅誡文分為三。且初第一標能制人。
經。大王破國因緣皆汝自作恃己威力制四部眾不聽修福。
解曰。制修三學習戒定慧。制修供養真福業事。從
【現代漢語翻譯】 現代漢語譯本：有情眾生的三種污濁就像牙齒一樣，彼此緊密相連，無法分離。見濁（Drsti-kasaya）的本體就是煩惱。五種衰敗的現象不會單獨出現，實際上它們本應如此。但爲了按順序顯示五種衰敗的極其衰弱和極度強盛的狀態，所以要分別說明。這五種是什麼呢？一是壽命衰損，因為壽命極其短暫。二是資具衰損，因為所擁有的物品缺少光澤。三是善品衰損，因為喜歡作惡。四是寂靜衰損，因為輾轉互相違背，形成喧鬧爭端。五是自體衰損，因為不能成為出世間功德的載體。此外，《俱舍論》（Abhidharmakosa）中說，由於前兩種污濁，壽命和資具極度衰損；由於后兩種污濁，善品衰損，喜歡自討苦吃，或者損害在家和出家的善行；由於最後一種污濁，自身衰損，身體的大小、顏色、力量、念力、智慧、勤奮、勇敢以及健康都會衰退。對此的對治方法是，通過三種善根生起各種正見，修習十善行，從而獲得殊勝的果報，如常理分別。『一切國王』指的是贍部洲（Jambudvipa）中的所有國王。『王子大臣』就像經文中所說的那樣。意思是這三個人有能力和權力，卻不接受佛的囑託，不建立正法，反而自恃高貴，最終導致正法破滅。從這裡開始，第二部分闡明他們的非法行為。 經：明明制定法律，禁止我的弟子比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）出家修行正道，也不允許建造佛塔佛像，讓在家居士坐在高座上，比丘只能站在地上，和兵役奴隸的待遇一樣，沒有任何區別。 解：『制我弟子』就是不讓他們出家。『修行正道』指的是頭陀行（dhuta，苦行）等。『造佛塔像』指的是製造佛像和佛塔。『白衣高座』指的是讓在家居士坐在高座上，出家人只能站在地上。這兩種非法行為就像比喻中說的那樣。從這裡開始，第三部分總結說明正法不久將滅亡。 經：應當知道，那時正法滅亡的時間不遠了。 解：由於第一種原因，傳法的人完全沒有了。由於后五種原因，即使有正法存在，也不會長久。從這裡開始，第二部分關於國土破滅的誡文分為三部分。首先是第一部分，標明能夠製造這種局面的人。 經：大王，國家破滅的因緣都是你自己造成的，仗恃自己的威力，限制四部眾（比丘、比丘尼、優婆塞upasaka，男居士、優婆夷upasika，女居士）修行福德。 解：限制修行三學（戒、定、慧sila, samadhi, prajna），限制供養，這些都是真正的福業之事。從
【English Translation】 English version: The three turbidities of sentient beings are like teeth, closely connected and inseparable. The turbidity of views (Drsti-kasaya) takes afflictions as its substance. The five kinds of decay do not occur independently; in reality, they should be like this. However, in order to sequentially show the extremely weakened and extremely strengthened states of the five decays, they must be explained separately. What are these five? First, the decay of lifespan, because life is extremely short. Second, the decay of resources, because the possessions lack luster. Third, the decay of virtuous qualities, because one delights in evil deeds. Fourth, the decay of tranquility, because they turn against each other, forming noisy disputes. Fifth, the decay of the self, because it cannot become a vessel for supramundane merits. Furthermore, the Abhidharmakosa says that due to the first two turbidities, lifespan and resources are extremely decayed; due to the next two turbidities, virtuous qualities are decayed, and one delights in self-inflicted suffering, or harms the virtuous deeds of both laypeople and renunciants; due to the last turbidity, the self is decayed, and the size, color, strength, mindfulness, wisdom, diligence, courage, and health of the body will decline. The antidote to this is to generate various right views through the three roots of goodness, and to cultivate the ten virtuous actions, thereby obtaining excellent rewards, as is usually distinguished. 'All kings' refers to all the kings in Jambudvipa. 'Princes and ministers' are as mentioned in the text. It means that these three people have the ability and power, but they do not accept the Buddha's entrustment, do not establish the Dharma, but rely on their own nobility, which ultimately leads to the destruction of the Dharma. From here, the second part clarifies their illegal actions. Sutra: Clearly enacting laws, prohibiting my disciples, bhiksus (male monastics), and bhiksunis (female monastics), from leaving home to cultivate the right path, and also not allowing the construction of stupas and Buddha images, allowing laypeople to sit on high seats, while bhiksus can only stand on the ground, with the same treatment as soldiers and slaves, without any difference. Explanation: 'Restricting my disciples' means not allowing them to leave home. 'Cultivating the right path' refers to dhuta (ascetic practices), etc. 'Building stupas and images' refers to making Buddha images and stupas. 'Laypeople on high seats' refers to allowing laypeople to sit on high seats, while renunciants can only stand on the ground. These two illegal actions are like those mentioned in the analogy. From here, the third part summarizes that the Dharma will soon perish. Sutra: You should know that at that time, the time of the Dharma's extinction is not far away. Explanation: Due to the first reason, there are no people to transmit the Dharma at all. Due to the latter five reasons, even if the Dharma exists, it will not last long. From here, the second part of the admonition regarding the destruction of the country is divided into three parts. First is the first part, marking the person who can create this situation. Sutra: Great King, the causes and conditions for the destruction of the country are all created by yourself, relying on your own power, restricting the fourfold assembly (bhiksus, bhiksunis, upasakas (male lay devotees), and upasikas (female lay devotees)) from cultivating merit. Explanation: Restricting the cultivation of the three learnings (sila (ethics), samadhi (concentration), and prajna (wisdom)), restricting offerings, these are all true meritorious deeds. From
此第二明其非法。
經。諸惡比丘受別請法知識比丘共為一心牙相親善齊會求福是外道法都非我教百姓疾疫無量苦難。
解曰。別請用掌毀如外道。由出家眾不善守護。作此非法亂正因。故制修福業為不善因。惡鬼惡龍作諸苦難。從此第三結明破滅。
經。當知爾時國土破滅。
解曰。如文悉矣。從此第三法滅不久誡文分為三。且初第一標能作人。
經。大王法末世時國王大臣四部弟子各作非法。
解曰。此總標也。從此第二明其非法。
經。撗與佛教作諸過咎非法非律繫縛比丘如彼獄囚。
解曰。依德有德如教修行。橫為遏咎非法拘擯如獄囚故。從此第三結明不久。
經。當知爾時法滅不久。
解曰。結也。從此第四隨因感果。于中分三。初標自毀人次非法獲報后舉喻釋成。初中復二。且初第一標自毀人。
經。大王我滅度后四部弟子一切國王王子百官乃是住持護三寶者而自破滅。
解曰。四部弟子者住持眾也。國王百官者立護眾也。教依此二得住世間。不持不護即破滅故。從此第二舉喻彰過。
經。如師子身中蟲自食師子肉非外道也。
解曰。如師子身中蟲者如蓮花面經。佛告阿難譬如師子。若命終者若水若陸所有眾生
【現代漢語翻譯】 現代漢語譯本： 此第二點說明他們的非法行為。
經文：那些惡比丘接受特別邀請的供養，有學識的比丘們共同一心，像牙齒一樣親密友好，聚集在一起尋求福報，這些都是外道（非佛教的修行者）的做法，完全不是我的教導。百姓遭受疾病和災疫，承受無量的苦難。
解釋：特別邀請的供養就像外道一樣被用來破壞（佛法）。由於出家眾不能好好守護（戒律），做出這些非法的事情擾亂正法，所以禁止修福業，認為這是不善的因。惡鬼和惡龍製造各種苦難。從此第三點總結說明（佛法）的破滅。
經文：應當知道，那時國家將會破滅。
解釋：如經文所說的那樣。從此第三點，佛法將要滅亡不久，誡文分為三部分。首先第一部分標明能作惡的人。
經文：大王啊，在末法時代，國王、大臣和四部弟子（比丘、比丘尼、優婆塞、優婆夷）各自做出非法的事情。
解釋：這是總的標明。從此第二點說明他們的非法行為。
經文：公然與佛教作對，製造各種過錯，做出非法和不符合戒律的事情，束縛比丘就像對待囚犯一樣。
解釋：依據佛德，有德之人如教修行。公然加以指責，用非法手段拘禁和擯棄（比丘），就像對待囚犯一樣。從此第三點總結說明（佛法）滅亡不久。
經文：應當知道，那時佛法滅亡不久。
解釋：總結。從此第四點，隨著（所造的）因而感受果報。其中分為三部分。首先標明自我毀壞的人，其次說明非法行為獲得的果報，最後舉例說明。
首先第一部分標明自我毀壞的人。
經文：大王啊，我滅度之後，四部弟子、所有的國王、王子和百官，本應是住持和護持三寶（佛、法、僧）的人，卻自我破壞。
解釋：四部弟子是住持佛法的人。國王和百官是建立和守護佛法的人。佛法依靠這兩種人才能住世。不護持和不守護，就是破壞佛法。
從此第二點，舉例說明過錯。
經文：就像獅子身上的蟲子自己吃獅子的肉一樣，不是外道（來破壞佛法）。
解釋：就像獅子身上的蟲子一樣，如《蓮花面經》所說。佛告訴阿難：譬如獅子，如果（獅子）命終，無論是水裡還是陸地上的所有眾生
【English Translation】 English version: This second point clarifies their illegal actions.
Sutra: Those evil Bhikshus (monks) who accept special invitations for offerings, knowledgeable Bhikshus who are of one mind, as close and friendly as teeth, gathering together to seek blessings, these are all practices of external paths (non-Buddhist practitioners), and are completely not my teachings. The people suffer from diseases and plagues, enduring immeasurable suffering.
Explanation: Special invitations for offerings are used to destroy (the Dharma) like external paths. Because the Sangha (monastic community) does not properly guard (the precepts), they commit these illegal acts, disrupting the Right Dharma, therefore, engaging in meritorious deeds is prohibited, considering it an unwholesome cause. Evil ghosts and evil dragons create various sufferings. From this third point, it concludes and clarifies the destruction (of the Dharma).
Sutra: It should be known that at that time, the country will be destroyed.
Explanation: As the Sutra says. From this third point, the Dharma will soon perish, the admonition is divided into three parts. First, the first part identifies those who can do evil.
Sutra: Great King, in the Dharma-ending age, kings, ministers, and the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas) each commit illegal acts.
Explanation: This is a general indication. From this second point, it clarifies their illegal actions.
Sutra: Openly oppose Buddhism, create various faults, commit illegal and non-Vinaya (monastic discipline) acts, binding Bhikshus as if they were prisoners.
Explanation: Relying on virtue, virtuous people practice according to the teachings. Openly accuse, illegally detain and banish (Bhikshus), as if treating them as prisoners. From this third point, it concludes that (the Dharma) will soon perish.
Sutra: It should be known that at that time, the Dharma will soon perish.
Explanation: Conclusion. From this fourth point, one experiences the consequences according to the (karma) created. It is divided into three parts. First, it identifies those who self-destruct, secondly, it explains the retribution obtained from illegal acts, and finally, it illustrates with an example.
First, the first part identifies those who self-destruct.
Sutra: Great King, after my Parinirvana (passing away), the fourfold assembly, all the kings, princes, and officials, should be the ones who uphold and protect the Three Jewels (Buddha, Dharma, Sangha), but they destroy themselves.
Explanation: The fourfold assembly are those who uphold the Dharma. The kings and officials are those who establish and protect the Dharma. The Dharma relies on these two types of people to remain in the world. Not upholding and not protecting is destroying the Dharma.
From this second point, it illustrates the fault with an example.
Sutra: Just like the worms in the lion's body eating the lion's flesh themselves, it is not the external paths (that destroy the Dharma).
Explanation: Just like the worms in the lion's body, as stated in the 'Lotus Face Sutra'. The Buddha told Ananda: For example, a lion, if (the lion) dies, all beings whether in water or on land
不敢啖食。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。是我法中諸惡比丘自毀壞故。如彼經中但喻出家。今此經中具明四眾不能行護喻同彼故。從此第二壞法獲報于中分三。一順現報二順生報三順后報。初中復二且初第一明諸惡。
經。壞我法者得大過咎正法衰薄民無正行諸惡漸增其壽日減無復孝子六親不和天龍不祐。
解曰。壞我法等者兩句標也。正法衰薄等者明邪行也。諸惡漸增等者惡行漸增壽命短促也。無復孝子等者家無孝子六親不和也。天龍不祐者八部天龍舍而去矣。此第二明災怪起。
經。惡鬼惡龍日來侵害災怪相繼為禍縱橫。
解曰。惡鬼惡龍者惡鬼疾疫惡龍旱澇風雨不時也。災怪相繼者眾難競起也。言從橫者南北為從東西為橫明其四方有災難矣。從此第二明順生報。
經。當墮地獄傍生餓鬼。
解曰。當墮等者作不善業有上中下。於三惡趣受異熟果。從此第三明順后報。
經。若得為人貧窮下賤諸根不具。
解曰。明後報也。從此第三舉喻釋成。
經。如影隨形如響應聲如人夜書火滅字存毀法果報亦復如是。
解曰。如影隨形者影與身俱喻順現也。如響應聲聲滅響應喻順生也。如人夜書火滅字存者。火喻作業字喻熏
【現代漢語翻譯】 現代漢語譯本 不敢食用。只有獅子的身體自己生出各種蟲子，反過來吃獅子的肉。阿難（Ananda，佛陀的十大弟子之一），我的佛法不是其他人能夠破壞的，而是我佛法中的那些惡劣比丘（bhikkhu，佛教出家男眾）自己毀壞的緣故。就像那部經中只是比喻出家眾，現在這部經中詳細說明四眾弟子（比丘、比丘尼、優婆塞、優婆夷）不能行持守護，比喻與那部經相同。從此第二部分，破壞佛法所獲得的果報，其中分為三類：一是順現報，二是順生報，三是順后報。首先是順現報，又分為兩部分，先看第一部分，說明各種罪惡。
經文：破壞我的佛法的人，會得到很大的過錯和罪責，正法衰落，民眾沒有正確的行為，各種罪惡逐漸增多，他們的壽命一天天減少，不再有孝順的子女，六親眷屬不和睦，天龍（Nāga，佛教護法神）也不保佑。
解釋：『破壞我的佛法』等兩句是總標。『正法衰落』等是說明邪惡的行為。『各種罪惡逐漸增多』等是說惡行逐漸增多，壽命短促。『不再有孝順的子女』等是說家中沒有孝子，六親眷屬不和睦。『天龍不保佑』是說八部天龍（守護佛法的八種神道眾生）捨棄離去。這是第二部分，說明災難怪異的出現。
經文：惡鬼惡龍每天都來侵害，災難怪異接連不斷，為禍縱橫。
解釋：『惡鬼惡龍』，惡鬼帶來疾病瘟疫，惡龍帶來旱澇風雨不調。『災難怪異接連不斷』是說各種災難一起發生。說『縱橫』，南北為縱，東西為橫，說明四面八方都有災難。 從此第二部分，說明順生報。
經文：應當墮入地獄（Naraka，受苦之處）、傍生（動物）、餓鬼（Preta，常受飢渴之苦的鬼道眾生）。
解釋：『應當墮入』等，造作不善的業有上中下之分，在三惡趣（地獄、餓鬼、畜生）中承受不同的果報。 從此第三部分，說明順后報。
經文：如果能夠得到人身，也會貧窮下賤，諸根不全。
解釋：說明順后報。 從此第三部分，舉出比喻來解釋說明。
經文：如同影子跟隨形體，如同回聲響應聲音，如同人在夜晚寫字，火滅了字跡還在，毀壞佛法的果報也是這樣。
解釋：如同影子跟隨形體，影子與身體同時存在，比喻順現報。如同回聲響應聲音，聲音消失了回聲才消失，比喻順生報。如同人在夜晚寫字，火滅了字跡還在，火比喻作業，字比喻熏習。
【English Translation】 English version They dare not eat it. Only the lion's body itself generates various insects that in turn devour the lion's flesh. Ananda (one of the ten principal disciples of the Buddha), my Buddha-dharma cannot be destroyed by others; it is destroyed by the evil bhikkhus (Buddhist monks) within my own Dharma. Just as that sutra only uses the analogy of those who have left home (become monks), this sutra now clearly explains that the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) cannot practice protection, and the analogy is the same as that sutra. From this second part, the retribution for destroying the Dharma is divided into three categories: the retribution in this life, the retribution in the next life, and the retribution in future lives. First, the retribution in this life is further divided into two parts; let's look at the first part, which describes various evils.
Sutra: Those who destroy my Dharma will receive great faults and blame; the True Dharma will decline, the people will have no righteous conduct, various evils will gradually increase, their lifespans will decrease day by day, there will be no filial children, relatives will be disharmonious, and the devas and nagas (Nāga, serpent deities, protectors of Buddhism) will not protect them.
Explanation: 'Those who destroy my Dharma' and the following phrase are the general statement. 'The True Dharma declines' and the following phrase describe evil conduct. 'Various evils gradually increase' and the following phrase mean that evil deeds gradually increase and lifespans are shortened. 'There will be no filial children' and the following phrase mean that there are no filial children in the family and relatives are disharmonious. 'The devas and nagas do not protect them' means that the eight classes of devas and nagas (eight kinds of supernatural beings who protect the Dharma) abandon and leave. This is the second part, describing the occurrence of disasters and strange events.
Sutra: Evil ghosts and evil nagas come to harm them every day, disasters and strange events follow one after another, causing havoc in all directions.
Explanation: 'Evil ghosts and evil nagas' mean that evil ghosts bring diseases and plagues, and evil nagas bring droughts, floods, and untimely winds and rains. 'Disasters and strange events follow one after another' means that various calamities arise together. Saying 'in all directions' means that north-south is vertical and east-west is horizontal, indicating that there are disasters in all four directions. From this second part, describing the retribution in the next life.
Sutra: They should fall into hell (Naraka, a place of suffering), the realm of animals, and the realm of hungry ghosts (Preta, beings in the ghost realm who constantly suffer from hunger and thirst).
Explanation: 'They should fall into' and the following phrase mean that creating unwholesome karma has upper, middle, and lower levels, and they will receive different retributions in the three evil realms (hell, hungry ghosts, and animals). From this third part, describing the retribution in future lives.
Sutra: If they are able to obtain a human body, they will be poor and lowly, and their faculties will be incomplete.
Explanation: Describing the retribution in future lives. From this third part, giving analogies to explain and illustrate.
Sutra: Just as a shadow follows a form, just as an echo responds to a sound, just as a person writes at night and the fire goes out but the words remain, the retribution for destroying the Dharma is also like this.
Explanation: Just as a shadow follows a form, the shadow and the body exist simultaneously, which is an analogy for the retribution in this life. Just as an echo responds to a sound, the sound disappears and then the echo disappears, which is an analogy for the retribution in the next life. Just as a person writes at night and the fire goes out but the words remain, the fire is an analogy for the action, and the words are an analogy for the imprints.
習。火字二現喻一現種。舉己見邊顯不見。故火業雖滅字種不亡。招順后報近遠必熟。又現等有幾。何業定招染善勝因如常分別。從此第五佛法不久誡。文分為三。且初第一標製法人。
經。大王未來世中一切國王王子大臣。
解曰。設法人也。從此第二明其非法。
經。與我弟子橫立記籍設官典主大小僧統非理役使。
解曰。西國出家者不立記籍亦無主典。僧中統攝悉皆無矣。非理役使者同俗策役也。從此第三結法不久。
經。當知爾時佛法不久。
解曰。如文悉也。從此第六受邪撗制誡文分為三。且初第一標依法人。
經。大王未來世中一切國王四部弟子當依十方一切諸佛常所行道建立流通。
解曰。建立三學即常道故。從此第二明其非法文復分二。且初第一明起非法。
經。而惡比丘為求名利不依我法於國王前自說過患作破法緣。
解曰。不依我法者三學之外盡非佛法。附近破法以事應知。從此第二明橫製法。
經。其王不別信受此語撗立製法不依佛戒。
解曰。諸部律說隨佛所制。當如法行。佛所不制不應橫制。制即非矣。從此第三結明不久。
經。當知爾時法滅不久。
解曰。如文悉也。從此第七自作破國誡文分
【現代漢語翻譯】 現代漢語譯本： 習。『火』字兩次出現，比喻一次顯現，一次是種子。揭示只看到自己的一面，就看不到整體。所以即使火的業力熄滅，『火』的種子也不會消失，招致順應之後的報應，無論近或遠，必定成熟。又，『現』等有幾種？什麼業決定招感？染污、善良、殊勝的因，都如常分別。從此第五，是佛法不久住世的告誡，文分為三部分。首先是第一部分，標明制定法律的人。
經：大王，未來世中，一切國王、王子、大臣。
解：這是設立法律的人。從此第二部分，說明他們的非法行為。
經：與我的弟子橫加設立戶籍，設定官吏主管，設立大小僧統，不合道理地役使他們。
解：在西國，出家的人不設立戶籍，也沒有主管的官吏。僧團中的統攝，完全沒有這些。『非理役使』，就是像對待普通百姓一樣進行征役。從此第三部分，總結佛法不久住世。
經：應當知道，那時佛法住世不久。
解：如經文所說。從此第六，是關於受到邪見橫加控制的告誡，文分為三部分。首先是第一部分，標明所依據的法律。
經：大王，未來世中，一切國王、四部弟子，應當依據十方一切諸佛經常修行的道路，建立流通。
解：建立戒、定、慧三學，就是常道。從此第二部分，說明他們的非法行為，文又分為兩部分。首先是第一部分，說明產生非法行為。
經：然而惡比丘爲了追求名利，不依據我的佛法，在國王面前自己宣揚過失，製造破壞佛法的因緣。
解：『不依據我的佛法』，指戒、定、慧三學之外，都不是佛法。附近破壞佛法的事情，應該根據具體情況瞭解。從此第二部分，說明橫加制定的法律。
經：國王不加以辨別就相信接受這些話，橫加制定法律，不依據佛的戒律。
解：各部律典都說，應當按照佛所制定的去做，應當如法奉行。佛所沒有制定的，不應該橫加制定，橫加制定就是錯誤的。從此第三部分，總結說明佛法不久住世。
經：應當知道，那時佛法滅亡不久。
解：如經文所說。從此第七，是關於自己製造破壞國家的告誡，文分為...
【English Translation】 English version: Commentary. The word 'fire' appears twice, symbolizing one manifestation and one seed. Highlighting seeing only one's own side reveals a lack of seeing the whole. Therefore, even if the karma of fire is extinguished, the seed of 'fire' does not disappear, inviting subsequent retribution, whether near or far, which will surely ripen. Furthermore, how many types of 'manifestation' etc. are there? What karma determines the result? Defiled, virtuous, and supreme causes should be distinguished as usual. From this fifth section onwards, it is a warning about the Dharma not lasting long, and the text is divided into three parts. First, the first part identifies the law-making individuals.
Sutra: Great King, in the future world, all kings, princes, and ministers.
Commentary: These are the individuals who establish laws. From this second part, it explains their unlawful actions.
Sutra: Imposing registration on my disciples, establishing officials in charge, creating senior and junior Sangha leaders, and employing them unreasonably.
Commentary: In Western countries, those who have left home do not have registration, nor are there officials in charge. The leadership within the Sangha is completely without these. 'Unreasonable employment' means conscripting them like ordinary people. From this third part, it concludes that the Dharma will not last long.
Sutra: You should know that at that time, the Buddha's Dharma will not last long.
Commentary: As the text says. From this sixth section onwards, it is a warning about being controlled by wrong views, and the text is divided into three parts. First, the first part identifies the law to be followed.
Sutra: Great King, in the future world, all kings and the fourfold assembly of disciples should rely on the path constantly practiced by all Buddhas in the ten directions to establish and propagate.
Commentary: Establishing the three learnings of morality (śīla), concentration (samādhi), and wisdom (prajñā) is the constant path. From this second part, it explains their unlawful actions, and the text is further divided into two parts. First, the first part explains the arising of unlawful actions.
Sutra: However, evil Bhikshus (monks) seek fame and profit, do not rely on my Dharma, proclaim their own faults before the king, and create conditions for destroying the Dharma.
Commentary: 'Do not rely on my Dharma' means that anything outside the three learnings of morality, concentration, and wisdom is not the Buddha's Dharma. The nearby destruction of the Dharma should be understood according to the specific circumstances. From this second part, it explains the laws imposed arbitrarily.
Sutra: The king, without discernment, believes and accepts these words, arbitrarily establishes laws, and does not rely on the Buddha's precepts.
Commentary: The Vinaya (rules of discipline) of various schools all say that one should act according to what the Buddha has established, and should practice according to the Dharma. What the Buddha has not established should not be arbitrarily established; arbitrary establishment is wrong. From this third part, it concludes that the Dharma will not last long.
Sutra: You should know that at that time, the Dharma will soon perish.
Commentary: As the text says. From this seventh section onwards, it is a warning about creating conditions to destroy the country, and the text is divided into...
為三。且初第一標自作人。
經。大王未來世中國王大臣四部弟子。
解曰。標其人也。從此第二明其非法。
經。自作破法破國因緣身自受之非佛法咎天龍捨去吾濁轉增。
解曰。自作破法者謂四部眾不能依教如法修行也。破國因緣者國王大臣自不持正建立正法也。此二相資正法隱沒。天龍不護五濁增故。從此第二結過無盡。
經。若具說者窮劫不盡。
解曰。近結此文濁惡無盡。遠結上六種類無盡也。從此第二諸王敬承于中分二。且初第一諸王悲慟。
經。爾時十六大國王聞說未來如是諸誡悲啼號泣聲動三千天地昏闇光明不現。
解曰。諸王悲泣震動大千。日月不現即昏闇也。從此第二依教敬承。
經。時諸王等各各至心受持佛語不制四部出家學道當如佛教。
解曰。如文悉矣。從此第三大眾傷嘆。
經。爾時恒河沙等無量大眾皆共嘆言當爾之時世間空虛是無佛世。
解曰。傷嘆惡時正慧失滅。住持教沒即無佛故。從此第三問名奉行於中分二。初問經名后明奉行。初中復五且初第二仁王發問。
經。爾時波斯匿王白佛言世尊當何名此經我等云何奉持。
解曰。問名奉持也。從此第二世尊為答。
經。佛告大王此經
【現代漢語翻譯】 現代漢語譯本：分為三個部分。首先，第一部分標明了造作者。
經文：大王，未來世的中國國王、大臣、四部弟子。
解釋：標明了對象。從這裡開始，第二部分闡明其非法之處。
經文：自己造作破壞佛法、破壞國家的因緣，自身承受這些惡果。這不是佛法的過錯，而是天龍捨棄，五濁增盛。
解釋：自己造作破壞佛法指的是四部大眾不能依照教義如法修行。破壞國家因緣指的是國王大臣自己不秉持正道，建立正法。這兩種情況相互影響，導致正法隱沒。天龍不護佑，五濁增多。從這裡開始，第二部分總結過失無窮無盡。
經文：如果詳細述說，窮盡劫數也說不完。
解釋：近處總結此文，說明濁惡無窮無盡。遠處總結上文所說的六種情況，也是無窮無盡。從這裡開始，第二部分是諸王敬奉承受，其中分為兩部分。首先，第一部分是諸王悲慟。
經文：當時，十六大國王聽到未來有這樣的告誡，悲傷啼哭，聲音震動三千大千世界，天地昏暗，光明不現。
解釋：諸王悲傷哭泣，震動大千世界。日月不現，就是昏暗。 從這裡開始，第二部分是依照教義恭敬承受。
經文：當時，各位國王都至誠地接受並奉持佛的教誨，不阻止四部弟子出家學道，應當按照佛教的教導去做。
解釋：如經文所說的那樣。從這裡開始，第三部分是大眾傷感嘆息。
經文：當時，像恒河沙一樣多的無量大眾都共同嘆息說，在那個時候，世間空虛，是沒有佛的時代。
解釋：傷感嘆息惡劣時代正慧喪失泯滅。住持佛法的教義消失，就是沒有佛的時代。 從這裡開始，第三部分是問經名並奉行，其中分為兩部分。首先是問經名，然後說明奉行。問經名中又分為五個部分，首先是第二，仁王發問。
經文：當時，波斯匿王（Prasenajit）稟告佛說：世尊，這部經應當叫什麼名字？我們應當如何奉持？
解釋：問經名和奉持的方法。從這裡開始，第二部分是世尊回答。
經文：佛告訴大王，這部經
【English Translation】 English version: Divided into three parts. And first, the first part marks the author.
Sutra: Great King, in the future world, the kings, ministers, and fourfold disciples of China.
Explanation: Marks the people. From here, the second part clarifies its illegality.
Sutra: Self-made causes and conditions for destroying the Dharma and destroying the country, the body itself receives these consequences. It is not the fault of the Buddha Dharma, but the devas and nagas abandon, and the five turbidities increase.
Explanation: Self-made destruction of the Dharma refers to the fourfold assembly not being able to practice according to the teachings and the Dharma. Destruction of the country's causes and conditions refers to the kings and ministers themselves not upholding the right path and establishing the right Dharma. These two situations influence each other, causing the right Dharma to be hidden. The devas and nagas do not protect, and the five turbidities increase. From here, the second part concludes that the faults are endless.
Sutra: If described in detail, it would not be exhausted even after endless kalpas.
Explanation: Closely concluding this text, it explains that the turbid evils are endless. Remotely concluding the six types mentioned above, they are also endless. From here, the second part is the kings respectfully accepting, which is divided into two parts. First, the first part is the kings' sorrow.
Sutra: At that time, the sixteen great kings, hearing such admonitions about the future, wept with sorrow, their voices shaking the three thousand great thousand worlds, the heavens and earth darkened, and the light did not appear.
Explanation: The kings wept with sorrow, shaking the great thousand world. The sun and moon did not appear, which is darkness. From here, the second part is respectfully accepting according to the teachings.
Sutra: At that time, all the kings sincerely accepted and upheld the Buddha's teachings, not preventing the fourfold assembly from leaving home to study the Way, and should act according to the Buddha's teachings.
Explanation: As the sutra says. From here, the third part is the great assembly's sorrowful sigh.
Sutra: At that time, countless multitudes, as numerous as the sands of the Ganges River, all sighed together, saying that at that time, the world would be empty, and it would be an age without the Buddha.
Explanation: Sorrowfully sighing that in the evil age, right wisdom is lost and extinguished. The teachings that uphold the Buddha Dharma disappear, which is the age without the Buddha. From here, the third part is asking the name of the sutra and practicing it, which is divided into two parts. First is asking the name of the sutra, and then explaining the practice. Asking the name of the sutra is further divided into five parts, first is the second, King Prasenajit asks.
Sutra: At that time, King Prasenajit (波斯匿王) said to the Buddha: World Honored One, what should this sutra be called? How should we uphold it?
Explanation: Asking the name of the sutra and the method of upholding it. From here, the second part is the World Honored One's answer.
Sutra: The Buddha told the Great King, this sutra
名為仁王護國般若波羅蜜多亦得名為甘露法藥若有服行能愈諸疾。
解曰。此經名者初即仁王請問。從請主以標名。次即依德彰能愈生死之疾。深累尚遣況淺近災咎而不滅者乎。從此第三明經功德。
經。大王般若波羅蜜多所有功德猶如虛空不可測量。
解曰。隨諸句義如空不測。從此第四能護王臣。
經。若有受持讀誦之者所獲功德能護仁王及諸眾生。
解曰。經力深妙隨讀護持。大悲威光等無高下。從此第五喻顯受持。
經。猶如垣墻亦如滅壁是故汝等應當受持。
解曰。護家護國二喻受持。從此第二大眾奉持。
經。佛說是經已彌勒師子月等無量菩薩摩訶薩舍利弗須菩提等無量聲聞欲界無量天人比丘比丘尼優婆塞優婆夷阿修羅等一切大眾聞佛所說皆大歡喜信受奉行。
解曰。大眾聞法喜躍奉行也。良賁嗟居像季聖不親睹。虛陶玄運悲捧餘輝。舊疏傳經久盈區宇。今屬巨唐御歷四海光臨。再譯斯經。詔令贊述。良賁僧中至下。豈敢筌蹄。但以經發綸行。微螢助日詢諸舊轍。夕惕臨深詞旨疏蕪。尤增慚懼。請夫宗匠詳而正焉。
採集經論諸要旨 附贊般若妙難思 以斯片善施群生 愿共速登無上覺
仁王經疏卷下三終
法師智炬高
【現代漢語翻譯】 現代漢語譯本 《仁王護國般若波羅蜜多經》也可以被稱為甘露法藥，如果有人服用修行，能夠治癒各種疾病。
解釋：這部經的名稱，首先是仁王（一位國王）請問，所以從請問的主體來命名。其次是依據經文的功德來彰顯其能夠治癒生死之疾病。深重的業力尚且能夠遣除，更何況是輕微的災禍而不被消滅呢？從這裡開始，第三點說明經文的功德。
經文：大王，般若波羅蜜多（智慧到彼岸）所有的功德，就像虛空一樣不可測量。
解釋：隨著經文的意義，就像虛空一樣不可測度。從這裡開始，第四點說明經文能夠守護國王和臣民。
經文：如果有人受持讀誦這部經，所獲得的功德能夠守護仁王以及所有眾生。
解釋：經文的力量深奧微妙，隨著讀誦和守護而產生作用。大悲的光芒平等無差別。從這裡開始，第五點用比喻來顯示受持經文的重要性。
經文：就像城墻一樣，也像滅除墻壁上的污垢一樣，所以你們應當受持。
解釋：守護家庭和守護國家，這兩個比喻說明受持經文的意義。從這裡開始，第二部分是大眾奉行。
經文：佛陀說完這部經后，彌勒（慈氏菩薩）師子月（菩薩名）等無量菩薩摩訶薩（大菩薩），舍利弗（佛陀十大弟子之一）須菩提（佛陀十大弟子之一）等無量聲聞（聽聞佛陀教誨的弟子），欲界無量天人，比丘（出家男眾），比丘尼（出家女眾），優婆塞（在家男眾），優婆夷（在家女眾），阿修羅（一種神道眾生）等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。
解釋：大眾聽聞佛法，歡喜踴躍，奉行佛法。良賁感嘆自己身處末法時代，聖人不在世，只能虛心學習前人的智慧，悲傷地捧讀剩餘的光輝。舊的疏解流傳很久，遍佈各地。現在正值大唐盛世，皇帝統治四海，光輝普照，再次翻譯這部經，詔令我來贊述。良賁在僧眾中是最下等的，哪裡敢妄加評論。只是因為經文開始流傳，像微弱的螢火蟲幫助太陽一樣，詢問舊的軌跡，夕陽西下時更加謹慎，恐怕詞語粗疏，更加慚愧恐懼。請各位宗師詳細審閱並糾正。
採集經論各種要旨，附贊般若微妙難思。 用這微小的善行施予眾生，愿共同快速登上無上覺悟。
《仁王經疏》卷下第三終
法師智炬高
【English Translation】 English version The Prajna Paramita Sutra for Humane Kings Who Protect Their Countries can also be called the Ambrosia Dharma Medicine. If someone practices it, it can cure all kinds of diseases.
Explanation: The name of this sutra, first of all, comes from the question asked by Humane King (a king), so it is named after the subject who asked the question. Secondly, it is based on the merits of the sutra to highlight its ability to cure the diseases of birth and death. If deep karma can be eliminated, how much more so can minor disasters not be extinguished? From here, the third point explains the merits of the sutra.
Sutra: Great King, all the merits of Prajna Paramita (wisdom to the other shore) are as immeasurable as the void.
Explanation: According to the meaning of the sutra, it is as immeasurable as the void. From here, the fourth point explains that the sutra can protect the king and his subjects.
Sutra: If someone receives, upholds, reads, and recites this sutra, the merits they obtain can protect the Humane King and all sentient beings.
Explanation: The power of the sutra is profound and subtle, and it takes effect with reading, reciting and upholding. The light of great compassion is equal and without discrimination. From here, the fifth point uses metaphors to show the importance of receiving and upholding the sutra.
Sutra: It is like a city wall, and it is like removing dirt from a wall, so you should receive and uphold it.
Explanation: Protecting the family and protecting the country, these two metaphors illustrate the meaning of receiving and upholding the sutra. From here, the second part is the assembly practicing.
Sutra: After the Buddha finished speaking this sutra, Maitreya (the Bodhisattva of Loving-kindness), Lion Moon (a Bodhisattva), and other immeasurable Bodhisattva Mahasattvas (Great Bodhisattvas), Shariputra (one of the Buddha's ten great disciples), Subhuti (one of the Buddha's ten great disciples), and other immeasurable Shravakas (disciples who hear the Buddha's teachings), immeasurable devas and humans in the desire realm, Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (lay male practitioners), Upasikas (lay female practitioners), Asuras (a kind of divine being), and all the assembly, hearing what the Buddha said, were very happy, believed, accepted, and practiced it.
Explanation: The assembly heard the Dharma, rejoiced, and practiced the Dharma. Liang Ben lamented that he was in the Dharma-ending age, and the sages were not in the world. He could only humbly learn from the wisdom of his predecessors and sadly hold the remaining glory. The old commentary has been circulating for a long time and spread all over the world. Now it is the prosperous Tang Dynasty, and the emperor rules the four seas, and the glory shines everywhere. This sutra is translated again, and I am ordered to praise it. Liang Ben is the lowest among the monks, how dare I comment rashly. It is only because the sutra began to spread, like a weak firefly helping the sun, asking about the old tracks, being more cautious at sunset, fearing that the words are rough, and even more ashamed and fearful. Please, masters, review and correct it in detail.
Collecting the essence of various sutras and treatises, I attach praise to the Prajna, which is subtle and difficult to conceive. Using this small act of goodness to give to sentient beings, may we quickly ascend to unsurpassed enlightenment together.
The end of the third volume of the Commentary on the Humane King Sutra
Dharma Master Zhi Ju Gao
明詞峰迥秀。親憑梵夾弘闡微言幽賾真宗演成章疏開如來之秘藏示群有之迷津貫玉聯珠鉤深致遠再三披閱頗謂精詳傳之招提永為法寶也。
沙門良賁言伏奉今年二月十一日。恩命令在內于南桃園修撰新譯仁王般若經疏微僧寡學懼不稱 旨洗心𣺫慮扣寂求音發明起自於天言加被仰憑于 佛力咸約經論演暢真乘亦猶集群玉于崑山納大川于溟海火生於木與七耀而俱明識轉于智體一相而等照成道者法也載法者經也釋經者疏也廣度群有同於大通是菩提心如 陛下意謹以今月八日繕寫畢功文過萬言部有三卷施行竊慚于愚見裁成異於 聖恩並陀羅尼唸誦軌儀一卷承明殿講密嚴經對 御記一卷今並同進輕塵 玄鑒祇畏無任謹奉表陳進以聞沙門良賁誠歡誠懼謹言。
永泰二年十一月八日奉
詔內修疏沙門良賁上表
【現代漢語翻譯】 現代漢語譯本： 明詞如山峰般迥拔秀麗。親自依據佛經弘揚闡述精微的語言，深奧的真宗，演變成有條理的章疏，開啟如來的秘密寶藏，指示眾生的迷途津樑，貫穿玉石，連線珍珠，探究深奧，達到遠大的境界，再三披閱，頗認為精妙詳盡，傳給寺院，永遠作為佛法之寶。
沙門良賁（Liang Ben，僧人名）稟告說，恭敬地接受今年二月十一日的恩命，在內廷南桃園修撰新翻譯的《仁王般若經》疏，微僧學識淺薄，恐怕不能符合皇上的旨意，洗滌內心，竭盡思慮，在寂靜中尋求聲音，闡明經義，起自於天言的加被，仰仗于佛力的護持，都依據經論來演說暢達真乘，也就像聚集崑山的玉石，容納大海的川流，火從木中產生，與七曜（指日、月及金、木、水、火、土五星）一同光明，識轉為智，本體同一相而平等照耀。成就道業的是佛法，承載佛法的是經書，解釋經書的是疏，廣泛度化眾生，如同大通智勝佛（Mahābhijñā-jñānābhibhū，過去佛名），這是菩提心，如陛下所愿。謹以今月八日繕寫完畢，文字超過萬言，共分三卷施行，私下慚愧於自己的愚見，裁定完成不同於聖上的恩典，並陀羅尼（Dhāraṇī，總持）唸誦軌儀一卷，承明殿講《密嚴經》的對御記錄一卷，現在一併進獻，如同輕微的塵土，仰望皇上的明鑑，恭敬畏懼，無以言表，謹奉表陳述進獻，沙門良賁誠惶誠恐，謹言。
永泰二年十一月八日奉
詔內修疏沙門良賁上表
【English Translation】 English version: The clear words are as towering and beautiful as mountain peaks. Personally relying on the Buddhist scriptures to propagate and elucidate the subtle language, the profound true doctrine, evolving into well-organized commentaries, opening the secret treasury of the Tathagata (如來，Tathāgata), indicating the guiding light for sentient beings lost in delusion, stringing together jade and connecting pearls, exploring the profound and reaching distant realms, repeatedly perusing, considering it to be exquisite and detailed, transmitting it to the monastery, forever as a treasure of the Dharma.
The Shramana (沙門，Śrāmaṇa, monk) Liang Ben (良賁，name of the monk) reports, respectfully receiving the gracious order of the eleventh day of the second month of this year, to compile a commentary on the newly translated Prajñāpāramitā Sūtra of Humane Kings (仁王般若經，Renwang banruo jing) at the Southern Peach Garden within the inner court. This humble monk, with limited learning, fears not being able to meet Your Majesty's intentions, cleansing the heart, exhausting thoughts, seeking sound in stillness, elucidating the meaning of the scriptures, originating from the blessing of heavenly words, relying on the support of the Buddha's power, all based on the scriptures and treatises to expound and propagate the true vehicle, just like gathering jade from Mount Kunlun (崑山，Kunlun Mountain), accommodating the rivers of the vast sea, fire arising from wood, shining brightly together with the seven luminaries (七曜，referring to the sun, moon, and the five planets: metal, wood, water, fire, and earth), consciousness transforming into wisdom, the essence being the same in appearance and equally illuminating. What accomplishes the path is the Dharma, what carries the Dharma is the scripture, what explains the scripture is the commentary, extensively delivering sentient beings, like the Great Universal Wisdom Excellence Buddha (大通智勝佛，Mahābhijñā-jñānābhibhū, name of a past Buddha), this is the Bodhi mind, as Your Majesty wishes. I respectfully completed the writing on the eighth day of this month, with over ten thousand words, divided into three volumes for implementation, privately ashamed of my own foolish views, the completion differing from Your Majesty's grace, and one volume of the Dhāraṇī (陀羅尼，Dhāraṇī) recitation ritual, and one volume of the record of the lecture on the Ghanavyūha Sūtra (密嚴經，Ghanavyūha Sūtra) in the Chengming Hall before the Emperor, now presented together, like insignificant dust, looking up to Your Majesty's clear discernment, respectfully fearful, beyond expression, I respectfully submit this memorial for presentation, the Shramana Liang Ben is sincerely fearful and sincere, I respectfully report.
Presented on the eighth day of the eleventh month of the second year of Yongtai (永泰，Yongtai era)
The Shramana Liang Ben, who was ordered to compile the commentary within the court, presents this memorial.