T33n1710_般若波羅蜜多心經幽贊
大正藏第 33 冊 No. 1710 般若波羅蜜多心經幽贊
No. 1710 [cf. No. 251]
般若波羅蜜多心經幽贊捲上
大乘 基撰
贊曰。今為有情結習所蔽。敬受邪教誹毀大乘。于空有經如言計著隨印所解互生厭希。設希出要親依善友由各迷方邪亂授學。懼廣文海初不趣求。雖樂略經而不能了。于真俗諦競說有無心境法中遞生取捨。令正法義真謬具分。信學有情皆獲利樂。依先所授略贊中道。如解深密經中佛依遍計所執。說一切法皆無自性無生無滅。本來涅槃相生勝義三無性已。時勝義生菩薩白佛言。世尊佛初唯為趣聲聞者轉四諦輪。雖甚希奇然未了義。是諸諍論安足處所。次復唯為趣大乘者轉隱密輪。說一切法皆無自性無生無滅本來涅槃。雖更希奇猶未了義。亦諸諍論安足處所。今為發趣一切乘者轉顯了輪。無上無容是勝義中真了義教。非諸諍論安足處所。金光明經說此三法名轉照持。輪摧破名。具遮表故。由諸有情迷法實相起造惑業淪生死海。大聖法王證法自性善巧方便。應彼機宜離言法中以言顯說。欲令隨獲中道實相。故有頌言。
諸佛或說我 或時說無我 諸法實相中 無我無非我
余經復說。佛以一音演無邊義。眾生隨類各
【現代漢語翻譯】 現代漢語譯本
大正藏第 33 冊 No. 1710 般若波羅蜜多心經幽贊
No. 1710 [cf. No. 251]
般若波羅蜜多心經幽贊捲上
大乘 基撰
贊曰：如今有情眾生被自身的煩惱習氣所矇蔽，尊敬並接受那些誹謗大乘佛法的邪說，對於闡述空性和有性的經典，只是按照字面意思去理解和執著，隨著自己固有的觀念去解釋，互相之間產生厭惡和希望。假設有人希望尋求出離之道，親近善知識，卻因為各自迷失方向，被邪知邪見所誤導。他們害怕廣闊如海洋般的佛經，一開始就不願意去探求。即使喜歡簡略的經典，也不能真正理解其中的含義。對於真諦和俗諦，爭論不休，有的說有，有的說無，在心、境、法中，互相產生取捨。這種情況使得正法的意義真假混雜。爲了讓那些有信心學習佛法的人都能獲得利益和快樂，我將依據先前所學，簡略地贊述中道之理。如同《解深密經》中所說，佛陀依據遍計所執性（Parikalpita-lakshana，虛妄分別性），說一切法都沒有自性，沒有生滅，本來就是涅槃的寂靜狀態，以及相生性（Paratantra-lakshana，依他起性）、勝義性（Parinispanna-lakshana，圓成實性）這三種無自性。當時，勝義生菩薩（Paramarthasamudgata）對佛說：『世尊，佛陀最初只是為那些趣向聲聞乘（Śrāvakayāna）的人轉四諦法輪（Four Noble Truths），雖然非常稀有難得，但還不是究竟了義的教法，所以是各種爭論產生的地方。後來，佛陀又只是為那些趣向大乘（Mahāyāna）的人轉隱秘法輪，說一切法都沒有自性，沒有生滅，本來就是涅槃的寂靜狀態，雖然更加稀有難得，但仍然不是究竟了義的教法，也是各種爭論產生的地方。現在，佛陀爲了啓發和引導一切乘（Yana）的人，轉顯了法輪，這是無上而且不可超越的，是勝義諦（Paramārtha-satya）中最爲了義的教法，不是各種爭論產生的地方。』《金光明經》說這三種法分別名為轉、照、持，輪代表摧破，因為它同時具備遮詮和表詮的作用。由於眾生迷惑于諸法的真實相狀，從而造作各種迷惑顛倒的業，沉淪於生死苦海之中。偉大的聖者法王（佛陀）證悟了諸法的自性，以善巧方便的智慧，爲了適應眾生的根機和意樂，在離言絕相的法性中，用語言文字來顯明和宣說，想要讓眾生能夠隨順並證得中道的真實相狀。所以有偈頌說：
諸佛或者說有我（ātman），或者有時說無我（anātman）。 在諸法的真實相中，既沒有我，也沒有非我。
其他經典又說：佛陀用一種聲音，演說無邊的義理，眾生隨著各自的類別和根器，
【English Translation】 English version
T33 No. 1710 Prajñāpāramitā Hṛdaya Sūtra – Profound Commentary
No. 1710 [cf. No. 251]
Prajñāpāramitā Hṛdaya Sūtra – Profound Commentary, Volume 1
By the Mahāyāna scholar, Ji
A eulogy states: Now sentient beings are obscured by their accumulated habits and afflictions. They respectfully accept heretical teachings that slander the Mahāyāna. Regarding the sutras that explain emptiness and existence, they cling to the literal meaning, interpreting them according to their own preconceived notions, giving rise to mutual aversion and hope. Supposing they hope to seek liberation and rely on virtuous friends, they are misguided by erroneous teachings due to their own confusion. Fearing the vast ocean of scriptures, they do not initially seek them out. Although they enjoy concise sutras, they cannot truly understand them. Regarding the true and conventional truths, they argue endlessly, some asserting existence, others asserting non-existence. Within the realms of mind, objects, and phenomena, they give rise to mutual grasping and rejection. This situation causes the meaning of the true Dharma to be mixed with falsehood. In order to allow those sentient beings who have faith and study the Dharma to obtain benefit and joy, I will, based on what I have previously learned, briefly praise the Middle Way. As it is said in the Saṃdhinirmocana Sūtra (解深密經), the Buddha, relying on the Parikalpita-lakshana (遍計所執性, the nature of conceptual imputation), said that all dharmas have no self-nature, no arising, no ceasing, and are originally in the state of Nirvana, as well as the Paratantra-lakshana (依他起性, the nature of dependence on others) and the Parinispanna-lakshana (圓成實性, the nature of perfect accomplishment), these three non-natures. At that time, the Bodhisattva Paramarthasamudgata (勝義生菩薩) said to the Buddha: 'World Honored One, the Buddha initially turned the Wheel of the Four Noble Truths (四諦法輪) only for those who were inclined towards the Śrāvakayāna (聲聞乘), although it was very rare and precious, it was not the ultimate and definitive teaching, so it is a place where various disputes arise. Later, the Buddha again turned the hidden Wheel of Dharma only for those who were inclined towards the Mahāyāna (大乘), saying that all dharmas have no self-nature, no arising, no ceasing, and are originally in the state of Nirvana, although it was even more rare and precious, it was still not the ultimate and definitive teaching, and it is also a place where various disputes arise. Now, the Buddha, in order to inspire and guide all those of all Yanas (乘), turns the revealed Wheel of Dharma, which is supreme and unsurpassed, and is the most definitive teaching in the Paramārtha-satya (勝義諦), and is not a place where various disputes arise.' The Suvarṇaprabhāsa Sūtra (金光明經) says that these three dharmas are respectively named turning, illuminating, and holding, and the wheel represents destruction, because it simultaneously possesses both negative and positive functions. Because sentient beings are deluded about the true nature of phenomena, they create various deluded actions and sink into the sea of birth and death. The great sage, the Dharma King (the Buddha), realized the self-nature of phenomena, and with skillful and expedient wisdom, in order to adapt to the faculties and inclinations of sentient beings, he used language and words to reveal and proclaim the Dharma in the realm of non-verbal and non-conceptual reality, wanting to allow sentient beings to follow and realize the true nature of the Middle Way. Therefore, there is a verse that says:
The Buddhas sometimes say there is a self (ātman), and sometimes say there is no self (anātman). In the true nature of all phenomena, there is neither self nor non-self.
Other sutras also say: The Buddha uses one sound to expound boundless meanings, and sentient beings, according to their respective categories and capacities,
得解等。既猶天鼓應念發聲。亦類末尼如求雨寶。應物雖設種種法門。智見純和未生乖競。佛涅槃后因彼大天人法糾紛初封著有。如有頌曰。
應審觀佛教 聖諦說為依 如采沙中金 擇取其真實
聖龍猛等為除有執採集真教究暢空宗。如別頌曰。
真性有為空 如幻緣生故 無為無有實 不起似空華
彼言。世俗可說法有。依勝義諦一切皆空。雖此真空性非空有。寄詮勝義理皆性空。有情由是次生空見。無著菩薩復請慈尊說中道教。雙除二執。而說頌言。
虛妄分別有 於此二都無 此中唯有空 于彼亦有此 故說一切法 非空非不空 有無及有故 是則契中道
彼言。世俗說我法有依勝義諦唯此二空。雖佛為破執空執有總相宣說諸法有空。或說諸法非空非有。名字性離空有雙非。勝義寄詮有空有有。故慈尊說。有為無為名之為有。我及我所稱之為無。非說有空法皆空有。觀斯聖意空有無乖。法離智詮何空何有。對機遣病假說有空。后諸學徒隨文起執。己之所解謂契中宗。他之所知將為謬說。今贊經義申其兩端。妙理是非智者當了。般若波羅蜜多者大經之通名。心經者此經之別稱。般若之心經也。三磨娑釋依士為名。蘇漫多聲屬主為目。雖此心經亦名般
【現代漢語翻譯】 現代漢語譯本 獲得解脫等等。就像天鼓一樣，應念而發聲。也像如意寶珠（Mani，能滿足願望的寶珠），如求雨寶一樣。應眾生根器而設立種種法門，智慧見解純正平和，沒有產生乖戾爭執。佛陀涅槃后，因為那些大天人（Deva，天神）在法義上糾紛，最初開始執著于『有』。如有頌偈說：
應當審慎觀察佛教，以四聖諦（Arya-satya，關於苦難、其起因、其止息和達到止息的道路的真理）作為依據，如同從沙中採金，選取其中真實的部分。
聖者龍樹（Nagarjuna）等爲了去除對『有』的執著，採集真正的教義，徹底闡明空宗。如另一頌偈說：
真性（Tattva，事物的真實本性）的有為法（Saṃskṛta，因緣和合而生的事物）是空性的，因為它們如幻象般由因緣而生；無為法（Asaṃskṛta，不依賴因緣的事物）沒有實體，不生起，如同空中的花朵。
他們說，在世俗諦（Saṃvṛti-satya，相對真理）中，可以說『法』是存在的；依據勝義諦（Paramārtha-satya，絕對真理），一切都是空性的。雖然這種真空性（Śūnyatā，空性）既非空也非有，但爲了詮釋勝義的道理，都說是自性空。眾生因此逐漸產生空見。無著（Asanga）菩薩又請彌勒（Maitreya）慈尊宣說中道教義，同時去除對『有』和『空』的執著，並說了以下頌偈：
虛妄分別（Vikalpa，錯誤的認知）是存在的，但在此（勝義諦）中，『有』和『無』都不存在。在此（世俗諦）中，唯有空性，但在彼（勝義諦）中，也有此（空性）。因此說一切法，非空也非不空，既有『有』，也有『無』，因此才契合中道（Madhyamaka，不落兩邊的中庸之道）。
他們說，在世俗諦中，說我（Ātman，自我）和法（Dharma，事物）是存在的；依據勝義諦，只有我和法是空性的。雖然佛陀爲了破除執著于『空』和執著于『有』，總括地宣說諸法既有又空，或者說諸法非空非有，名字和自性都遠離空和有，空和有都是不對的。勝義諦是爲了詮釋『有』、『空』和『有有』。所以彌勒慈尊說，有為法和無為法名為『有』，我和我所（Mamakara，屬於我的事物）稱為『無』，並非說『有』和『空』的法都是空或有。觀察這些聖者的意思，空和有並沒有矛盾。法離開了智慧的詮釋，又有什麼空和有呢？爲了針對眾生的根器去除病癥，才假說『有』和『空』。後來的學徒們，隨著文字而產生執著，把自己所理解的，認為是契合中宗的，把別人所知道的，認為是錯誤的說法。現在讚歎經義，闡述它的兩端，妙理的是非，智者應當明瞭。《般若波羅蜜多》（Prajñāpāramitā，通過智慧到達彼岸）是大經的通名，《心經》是這部經的別稱，是般若的中心。《三磨娑》（Samasa）的解釋是依據『士』為名，《蘇漫多》（Sumanta）的聲音是屬於『主』為目的。雖然這部《心經》也名為般若。
【English Translation】 English version Obtaining liberation and so on. It is like the heavenly drum, producing sound in response to thought. It is also like the Mani jewel (a wish-fulfilling jewel), like a rain-requesting treasure. According to the various capacities of sentient beings, various Dharma doors are established. Wisdom and views are pure and harmonious, without giving rise to discord and contention. After the Buddha's Nirvana, because of disputes among those great Devas (gods) regarding the Dharma, they initially became attached to 'existence'. As a verse says:
One should carefully examine the Buddha's teachings, taking the Four Noble Truths (Arya-satya, the truths concerning suffering, its origin, its cessation, and the path to its cessation) as the basis, like extracting gold from sand, selecting what is true.
The holy Nagarjuna (Nagarjuna) and others, in order to remove attachment to 'existence', collected the true teachings and thoroughly elucidated the doctrine of emptiness. As another verse says:
The conditioned (Saṃskṛta, things that arise from causes and conditions) nature of reality (Tattva, the true nature of things) is emptiness, because they arise from causes and conditions like illusions; the unconditioned (Asaṃskṛta, things that do not depend on causes and conditions) has no substance, does not arise, like flowers in the sky.
They say that in conventional truth (Saṃvṛti-satya, relative truth), it can be said that 'dharmas' exist; according to ultimate truth (Paramārtha-satya, absolute truth), everything is emptiness. Although this nature of emptiness (Śūnyatā, emptiness) is neither empty nor existent, in order to explain the meaning of ultimate truth, it is all said to be empty in nature. Sentient beings therefore gradually develop a view of emptiness. Bodhisattva Asanga (Asanga) again requested the venerable Maitreya (Maitreya) to expound the Middle Way teachings, simultaneously removing attachment to both 'existence' and 'emptiness', and spoke the following verse:
Conceptual proliferation (Vikalpa, erroneous cognition) exists, but in this (ultimate truth), neither 'existence' nor 'non-existence' exists. In this (conventional truth), there is only emptiness, but in that (ultimate truth), there is also this (emptiness). Therefore, it is said that all dharmas are neither empty nor non-empty, both 'existence' and 'non-existence' exist, and therefore it accords with the Middle Way (Madhyamaka, the middle path that avoids extremes).
They say that in conventional truth, it is said that self (Ātman, self) and dharmas (Dharma, things) exist; according to ultimate truth, only self and dharmas are empty. Although the Buddha, in order to dispel attachment to 'emptiness' and attachment to 'existence', comprehensively proclaimed that all dharmas are both existent and empty, or said that all dharmas are neither empty nor existent, names and nature are both apart from emptiness and existence, both emptiness and existence are incorrect. Ultimate truth is for explaining 'existence', 'emptiness', and 'existent existence'. Therefore, the venerable Maitreya said that conditioned and unconditioned dharmas are called 'existence', and self and what belongs to me (Mamakara, things that belong to me) are called 'non-existence', not that dharmas of 'existence' and 'emptiness' are all empty or existent. Observing the meaning of these holy ones, there is no contradiction between emptiness and existence. If dharmas are apart from the explanation of wisdom, what emptiness and existence are there? In order to address the illnesses of sentient beings according to their capacities, 'existence' and 'emptiness' are provisionally spoken. Later disciples became attached to the words, considering their own understanding to be in accordance with the Middle Way, and regarding what others know as erroneous. Now, praising the meaning of the sutra, I explain its two aspects. The right and wrong of the profound principle should be understood by the wise. The Prajñāpāramitā (Perfection of Wisdom, reaching the other shore through wisdom) is the general name of the great sutra, and the Heart Sutra is the specific name of this sutra, the heart of Prajñā. The explanation of Samasa (Samasa) is based on 'purusha' as the name, and the sound of Sumanta (Sumanta) belongs to 'chief' as the purpose. Although this Heart Sutra is also called Prajñā.
若。彼總此別故但名心。般若慧義。古釋有三。一實相謂真理。二觀照謂真慧。三文字謂真教。今釋有五。第四眷屬謂萬行。第五境界謂諸法。福智俱修有空齊照。尋詮會旨究理解生。慧性慧資皆名般若。能除障習證法真理。眾德之首萬行之導。雖獨名慧攝一切法。波羅者彼岸義。古說有二。謂菩提涅槃。今釋有五。一所知。二教。三理。四行。五果。蜜多者離義到義。由行般若離諸障染。境盡有無解窮六藏。義洞真俗業備二因。覺滿寂圓斯升彼岸。體用兼舉故立此名。然所修行具七最勝。方可得名波羅蜜多。一住菩薩種姓。二依大菩提心。三悲愍有情。四具行事業。五無相智所攝。六回向菩提。七不為二障間雜。若行慧等一切善業。隨闕此一非到彼岸。此在初劫名波羅蜜多。在第二劫名近波羅蜜多。在第三劫名大波羅蜜多。佛果位中更無異稱。今包因果故舉通名。心者堅實妙最之稱。大經隨機義文俱廣。受持傳習或生怯退。傳法聖者錄其堅實妙最之旨別出此經。三分二序故皆遺闕。甄綜精微纂提綱跡。事雖萬像統即色而為空。道縱千門貫無智而兼得。探廣文之秘旨標貞心以為稱。經者津妙理之格言。掖迷生之恒范。欲令隨證或依或說般若貞實而說此經。故以心目。如瑜伽論水陸華等十地等經。
經曰。觀自在
【現代漢語翻譯】 現代漢語譯本：若，因為總括和區別的緣故，只稱之為『心』。『般若』（Prajna）是智慧的意思。古代的解釋有三種：一是實相，指真理；二是觀照，指真慧；三是文字，指真教。現在解釋有五種：第四是眷屬，指萬行；第五是境界，指諸法。福德和智慧共同修習，空和有一起照見。探尋經文的解釋，領會經文的旨意，深入研究理解而生出智慧。智慧的體性和智慧的資糧都可以稱為『般若』。能夠去除障礙和習氣，證得法的真理。是各種美德的首要，是萬行的引導。雖然單獨稱為『慧』，卻包含了一切法。『波羅』（Para）是彼岸的意思。古代的說法有兩種：一是菩提（Bodhi），二是涅槃（Nirvana）。現在解釋有五種：一是所知，二是教，三是理，四是行，五是果。『蜜多』（Mita）是離開和到達的意思。通過修行般若，離開各種障礙和染污，境界窮盡有和無，理解透徹六藏。義理通達真諦和俗諦，事業具備兩種因。覺悟圓滿，寂靜圓融，因此升到彼岸。體和用兼顧，所以建立這個名稱。然而所修行的具備七種最殊勝的條件，才可以稱為『波羅蜜多』（Paramita）。一是安住于菩薩（Bodhisattva）的種姓，二是依靠大菩提心，三是悲憫有情眾生，四是具足修行事業，五是被無相的智慧所攝持，六是迴向菩提，七是不被兩種障礙所夾雜。如果修行智慧等一切善業，只要缺少其中一個條件，就不能到達彼岸。這在初劫稱為波羅蜜多，在第二劫稱為近波羅蜜多，在第三劫稱為**羅蜜多。在佛果位中，就沒有其他的稱謂了。現在包括因和果，所以舉出通用的名稱。『心』是堅固、真實、微妙、最殊勝的稱謂。《大經》隨著機緣，義理和文字都非常廣博，受持、傳習的人可能會產生怯懦和退縮。傳法的聖者記錄了其中堅固、真實、微妙、最殊勝的旨意，特別編纂出這部經。因為省略了三分和二序，所以都遺漏了。選擇精微之處，編纂出綱要和痕跡。事情雖然有萬千表象，總括起來就是色即是空。道路縱然有千百法門，貫穿起來就是沒有智慧而兼得。探尋廣博經文的秘密旨意，標明貞實的心作為經的名稱。『經』是通往微妙真理的格言，是引導迷惑眾生的永恒規範。想要使人隨著證悟，或者依靠或者宣說般若的貞實而宣說這部經，所以用『心』來命名。例如《瑜伽師地論》、《水陸華等十地等經》。 經文說：觀自在（Avalokiteshvara）
【English Translation】 English version: 'Hridaya' (Heart) is named 'Mind' simply because of its comprehensive and distinctive nature. 'Prajna' (般若) means wisdom. Ancient interpretations include three aspects: first, 'Reality' referring to the truth; second, 'Contemplation' referring to genuine wisdom; and third, 'Words' referring to the true teachings. Now, there are five interpretations: fourth, 'Retinue' referring to myriad practices; and fifth, 'Realm' referring to all dharmas. Cultivating both merit and wisdom, illuminating both emptiness and existence. Exploring the explanations of the scriptures, comprehending their essence, deeply studying and understanding to generate wisdom. The essence of wisdom and the resources of wisdom can both be called 'Prajna'. It can remove obstacles and habits, and realize the truth of the Dharma. It is the foremost of all virtues and the guide of myriad practices. Although it is solely named 'Wisdom', it encompasses all dharmas. 'Para' (波羅) means 'the other shore'. Ancient sayings include two aspects: first, 'Bodhi' (菩提); and second, 'Nirvana' (涅槃). Now, there are five interpretations: first, what is known; second, the teachings; third, the principles; fourth, the practices; and fifth, the result. 'Mita' (蜜多) means 'to leave' and 'to arrive'. By practicing Prajna, one leaves all obstacles and defilements, the realm exhausts existence and non-existence, and understanding penetrates the six treasuries. The meaning thoroughly understands the true and the conventional, and the deeds are equipped with two causes. Enlightenment is complete, stillness is perfect, and thus one ascends to the other shore. Both substance and function are mentioned, hence this name is established. However, the practice must possess seven supreme qualities to be called 'Paramita' (波羅蜜多). First, residing in the lineage of a Bodhisattva (菩薩); second, relying on the great Bodhicitta (菩提心); third, having compassion for sentient beings; fourth, possessing the activities of practice; fifth, being embraced by non-dual wisdom; sixth, dedicating towards Bodhi; and seventh, not being mixed with the two obscurations. If one practices wisdom and all other virtuous deeds, lacking even one of these qualities, one cannot reach the other shore. In the first kalpa, it is called Paramita; in the second kalpa, it is called Near Paramita; and in the third kalpa, it is called **Paramita. In the state of Buddhahood, there are no other names. Now, encompassing both cause and effect, hence a common name is used. 'Mind' is a term for firmness, reality, subtlety, and supreme excellence. The 'Great Sutra' is vast in meaning and words according to circumstances, and those who receive, uphold, and transmit it may feel timid and retreat. The holy ones who transmit the Dharma recorded its firm, real, subtle, and supreme essence, and specially compiled this sutra. Because the three divisions and two prefaces are omitted, they are all left out. Selecting the subtle and profound, compiling the outline and traces. Although there are myriad phenomena, they are all summarized as form is emptiness. Although there are thousands of paths, they are all connected as without wisdom, one gains everything. Exploring the secret meaning of the vast text, marking the true heart as the name of the sutra. 'Sutra' is a maxim that leads to subtle truth, a constant guide for deluded beings. Wishing to enable people to follow realization, either relying on or proclaiming the truth of Prajna, this sutra is proclaimed, hence it is named 'Heart'. For example, the 'Yogacarabhumi-sastra', the 'Ten Stages Sutra' such as 'Water, Land, and Flowers'. The sutra says: Avalokiteshvara (觀自在)
菩薩。
贊曰。勝空者言今此經中略有二分。初觀自在等破二執顯二空。后菩提薩埵等嘆二依得二利。大經云。佛告舍利子。菩薩摩訶薩行般若波羅蜜多時。應如是觀。實有菩薩不見有菩薩。不見菩薩名。菩薩自性空菩薩名空。故今標菩薩令彼不見。故破生執而說生空。如應者言。今此經中總有三分。初觀自在等標上人修行勸示發心。次舍利子等陳機感者名述理垂喻。后菩提薩埵等彰依學之德嘆獲勝利。或初令練磨。次斷除四處。后離苦圓證。練磨有三。今標菩薩先修行人勸示發心。初練磨也。謂聞菩提廣大深遠。若生退屈應練磨心。彼觀自在昔初發意。具諸煩惱于無明殼建立勝心。捨身命財求佛智慧。興大勇猛已成等覺。我亦應爾勵己增修。不應自輕而生退屈。觀者察義。府救慧悲。自在者無滯義。拔濟妙用。諸有殷凈三業歸依。必應所祈六通垂化。無暇危苦飛輪摧伏。作不請友為應病醫。攝利難思名觀自在。又觀者照義。了空有慧。自在者縱任義。所得勝果。昔行六度今得果圓。慧觀為先成十自在。一壽自在。能延促命。二心自在。生死無染。三財自在。能隨樂現。由施所得。四業自在。唯作善事及勸他為。五生自在。隨欲能往。由戒所得。六勝解自在。能隨欲變。由忍所得。七愿自在。隨觀所樂成。由精
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva）：指發菩提心，以利益眾生為目標而修行的人。
贊曰：勝空者說，這部經文大致可以分為兩個部分。首先，觀自在（Avalokiteśvara）等人破除兩種執著，彰顯兩種空性。之後，菩提薩埵（Bodhisattva）等人讚嘆兩種依靠，獲得兩種利益。《大經》中說：佛告訴舍利子（Śāriputra），菩薩摩訶薩（Bodhisattva-mahāsattva）在修行般若波羅蜜多（Prajñāpāramitā）時，應當這樣觀察：實際上有菩薩，但不見有菩薩，不見菩薩的名字。菩薩的自性是空的，菩薩的名字也是空的。所以現在標出菩薩，讓他們不見菩薩，因此破除生執而說生空。
如應者說，這部經文總共有三個部分。首先，觀自在等人標出上根之人修行，勸導啓發道心。其次，舍利子等人陳述機緣感應，闡述道理並垂示譬喻。之後，菩提薩埵等人彰顯依靠學習的功德，讚歎獲得勝利。或者，首先讓人練習磨礪，其次斷除四種執著，最後脫離苦難圓滿證悟。練習磨礪有三個方面，現在標出菩薩，首先是修行人勸導啓發道心，這是最初的練習磨礪。意思是說，聽到菩提廣大深遠，如果產生退縮，就應該練習磨礪心志。觀自在過去最初發心時，具備各種煩惱，在無明之殼中建立殊勝的心，捨棄身命財產，尋求佛的智慧，興起大勇猛，已經成就等覺。我也應該這樣勉勵自己，增加修行，不應該輕視自己而產生退縮。觀，是觀察義理，府救慧悲。自在，是沒有滯礙的義理，拔濟的妙用。諸位如果有慇勤清凈的身口意三業歸依，必定能夠得到所祈求的六神通垂示教化，沒有空閑去救助危難痛苦，飛輪摧伏。作為不請之友，成為應病之醫，攝取利益難以思議，名為觀自在。另外，觀，是照見義理，了達空有的智慧。自在，是縱任義，所得的殊勝果報。過去修行六度，現在得到果報圓滿。以智慧觀照為先導，成就十自在。一是壽命自在，能夠延長或縮短壽命。二是心自在，生死沒有染著。三是財自在，能夠隨心所欲地顯現，由佈施所得。四是業自在，只做善事以及勸他人行善。五是生自在，隨心所欲地前往，由持戒所得。六是勝解自在，能夠隨心所欲地變化，由忍辱所得。七是愿自在，隨所觀察喜好的而成就，由精
【English Translation】 English version Bodhisattva: Refers to a person who generates Bodhicitta (the mind of enlightenment) and cultivates with the goal of benefiting all sentient beings.
A eulogy states: 'The one who surpasses emptiness says that this scripture can be roughly divided into two parts. First, Avalokiteśvara (Guānzìzài, 觀自在) and others break through two attachments and reveal two emptinesses. Then, Bodhisattvas (Púsà, 菩薩) and others praise two reliances and obtain two benefits.' The Great Sutra says: 'The Buddha told Śāriputra (Shèlìzǐ, 舍利子): When a Bodhisattva-mahāsattva (Púsà-móhēsà, 菩薩摩訶薩) practices Prajñāpāramitā (Bōrěbōluómìduō, 般若波羅蜜多), they should observe in this way: In reality, there are Bodhisattvas, but one does not see Bodhisattvas, nor does one see the name of Bodhisattvas. The self-nature of a Bodhisattva is empty, and the name of a Bodhisattva is also empty.' Therefore, now we mark out Bodhisattvas so that they do not see Bodhisattvas, thus breaking the attachment to existence and speaking of the emptiness of existence.
'As it should be' says that this scripture has three parts in total. First, Avalokiteśvara and others mark out the superior person's practice, encouraging and inspiring the aspiration for enlightenment. Second, Śāriputra and others present the opportunities for inspiration, expounding the principles and providing metaphors. Then, Bodhisattvas and others manifest the virtues of relying on learning and praise the attainment of victory. Alternatively, first, one is made to practice and refine; second, four attachments are cut off; and finally, one is liberated from suffering and attains perfect enlightenment. There are three aspects to practice and refinement. Now, Bodhisattvas are marked out; first, practitioners encourage and inspire the aspiration for enlightenment, which is the initial practice and refinement. It means that upon hearing of the vastness and profundity of Bodhi (Pútí, 菩提), if discouragement arises, one should practice and refine one's mind. Avalokiteśvara in the past, when first generating the aspiration, possessed various afflictions, established a supreme mind within the shell of ignorance, gave up body, life, and wealth, sought the wisdom of the Buddha, and aroused great courage, having already attained equal enlightenment. I should also encourage myself in this way, increase my practice, and not belittle myself and become discouraged. 'Contemplation' means observing the principles, providing refuge, wisdom, and compassion. 'Sovereignty' means the principle of being without obstruction, the wonderful function of rescuing and aiding. If there are those who sincerely and purely take refuge with their three karmas of body, speech, and mind, they will surely receive the six supernatural powers (ṣaṭ-abhijñā) to teach and transform, having no time to rescue from danger and suffering, with the flying wheel subduing. Acting as an uninvited friend, becoming a doctor who treats the illness, taking in benefits that are difficult to conceive, is called Avalokiteśvara. Furthermore, 'contemplation' means illuminating the principles, understanding the wisdom of emptiness and existence. 'Sovereignty' means the principle of freedom, the supreme fruit obtained. In the past, one practiced the six perfections (ṣaṭ-pāramitā), and now one has attained the perfect fruit. Taking wisdom contemplation as the guide, one achieves the ten sovereignties. First is sovereignty over life, being able to prolong or shorten life. Second is sovereignty over mind, being unstained by birth and death. Third is sovereignty over wealth, being able to manifest as one pleases, obtained through giving. Fourth is sovereignty over karma, only doing good deeds and encouraging others to do good. Fifth is sovereignty over birth, being able to go wherever one wishes, obtained through upholding precepts. Sixth is sovereignty over superior understanding, being able to transform as one pleases, obtained through patience. Seventh is sovereignty over vows, accomplishing whatever one observes and delights in, obtained through diligence.
進所得。八神力自在。起最勝通。由定所得。九智自在隨言音慧。十法自在。于契經等。由慧所得。位階補處道成等覺。無幽不燭名觀自在。但言觀音詞義俱失。菩提薩埵略言菩薩。菩提即般若薩埵謂方便。此二于有情能作一切利益安樂。又菩提者覺義。智所求果。薩埵者有情義。悲所度生。依弘誓語故名菩薩。又薩埵者勇猛義。求大菩提精勤勇猛故名菩薩。又修行者名為薩埵。求三菩提之有情者故名菩薩。有具悲智遍行慈愍。紹隆凈剎府救穢方。機感相應故唯標此。或處上位諸具大心妙慧成就皆觀自在。或指示此令矚曰觀。非住西方來游此者。彼大經中不別顯故。
經曰。行深般若波羅蜜多時。
贊曰。勝空者言下破法執而說法空。大經次言。不見般若波羅蜜多。不見般若波羅蜜多名。般若自性空。般若名空故。如應者言。顯由學慧方照性空。示先所修法。第二練磨心也。謂見菩薩萬行難行。若生退屈應練磨心。我無始來為求世樂尚能備受無義眾苦。況求菩提。為出生死度有情類生怯劣心。此深般若彼已修學。我亦應爾省己增修不應退屈。彼舍利子先發大心因施眼故退求小果。恐今更退勸示練磨。所言行者。勝空者言。若依世俗。欲證出世無分別智無倒觀空。要學能遣一切所緣聞思慧等。學照空者即名
【現代漢語翻譯】 現代漢語譯本： 獲得八種神通的自在，生起最殊勝的通力，這是由禪定所得來的。九種智慧的自在，隨著言語音聲而有智慧。十種法的自在，對於契經等等，是由智慧所得來的。位階補處，道業成就，等同於佛的覺悟，沒有幽暗不能照亮，所以名為觀自在（Avalokiteśvara，觀世音菩薩）。但只說觀音，就詞義都有缺失。菩提薩埵（Bodhisattva）略稱為菩薩。菩提（bodhi）就是般若（prajna，智慧），薩埵（sattva）是指方便。這兩者對於有情眾生，能夠作一切利益安樂。又菩提是覺悟的意思，是智慧所追求的果。薩埵是有情的意思，是慈悲所度化的眾生。依仗弘大的誓願，所以名為菩薩。又薩埵是勇猛的意思，爲了求得大菩提而精勤勇猛，所以名為菩薩。又修行的人名為薩埵，求三菩提的有情眾生，所以名為菩薩。具有悲智，普遍地施行慈悲憐憫，繼承和發揚清凈的佛土，救濟污穢的地方。因為眾生的根機和感應不同，所以只標示觀自在菩薩。或者處於上位，具有大心和妙慧成就的，都是觀自在。或者指示這個形象，讓人矚目而稱念『觀』。觀自在菩薩不是住在西方才來這裡游化的。因為在那部大經中沒有特別顯示。
經文說：『行深般若波羅蜜多（prajnaparamita，通過智慧到達彼岸）時。』
讚頌說：『勝空』是指在言語之下破除對法的執著，而宣說諸法皆空。大經接著說：『不見般若波羅蜜多，不見般若波羅蜜多的名字。』般若的自性是空，般若的名字也是空。『如應』是指顯示由於學習智慧才能照見自性空。這是顯示先前所修的法，第二是鍛鍊心。意思是說，見到菩薩的萬行難以修行，如果產生退縮，就應該鍛鍊心。我從無始以來，爲了追求世間的快樂，尚且能夠備受沒有意義的眾多痛苦，何況是求菩提，爲了出生死，度有情眾生，而生出怯弱的心。這甚深的般若，菩薩已經修學，我也應該這樣，反省自己，增加修行，不應該退縮。舍利子（Sariputra）先前發了大心，因為佈施眼睛的緣故，退而求小果，恐怕現在更加退縮，所以勸示他鍛鍊心。所說的『行』，『勝空』是指如果依據世俗，想要證得出世間的無分別智，無顛倒地觀空，就要學習能夠遣除一切所緣的聞思慧等等。學習照見空性的人，就叫做……
【English Translation】 English version: Achieving the freedom of the eight divine powers, arising the most supreme spiritual powers, which are obtained through Samadhi (meditative absorption). The freedom of the nine wisdoms, having wisdom following speech and sound. The freedom of the ten Dharmas, regarding Sutras (scriptures) and so on, which are obtained through wisdom. Ranking as a successor, the path accomplished, equal to the enlightenment of a Buddha, no darkness that cannot be illuminated, therefore named Avalokiteśvara (the Bodhisattva who perceives the sounds of the world). But only saying 'Guanyin' (Sound Observer), both the meaning of the words are lost. Bodhisattva (Bodhisattva) is abbreviated as 'Pusa'. Bodhi (enlightenment) is Prajna (wisdom), Sattva (being) refers to skillful means. These two, for sentient beings, can bring all benefits and happiness. Furthermore, Bodhi means awakening, the fruit sought by wisdom. Sattva means sentient beings, those liberated by compassion. Relying on great vows, therefore named Bodhisattva. Also, Sattva means courageous, diligently and bravely seeking great Bodhi, therefore named Bodhisattva. Also, practitioners are called Sattva, sentient beings seeking the three Bodhis (enlightenments), therefore named Bodhisattva. Possessing both compassion and wisdom, universally practicing loving-kindness and compassion, inheriting and promoting pure lands, rescuing defiled realms. Because sentient beings' capacities and responses differ, only Avalokiteśvara is indicated. Or being in a high position, possessing great minds and wonderful wisdom accomplishments, all are Avalokiteśvara. Or pointing to this image, causing people to gaze and recite 'Guan' (Observe). Avalokiteśvara does not reside in the West and then come here to travel. Because in that great Sutra, it is not specifically revealed.
The Sutra says: 'When practicing the profound Prajnaparamita (perfection of wisdom).'
The praise says: 'Supreme emptiness' refers to, with words, breaking the attachment to Dharmas and expounding emptiness. The great Sutra then says: 'Not seeing Prajnaparamita, not seeing the name of Prajnaparamita.' The self-nature of Prajna is emptiness, the name of Prajna is also emptiness. 'As it should be' refers to showing that only through learning wisdom can one illuminate self-nature emptiness. This shows the Dharma previously practiced, the second is to train the mind. It means, seeing the Bodhisattva's myriad practices are difficult to practice, if one generates discouragement, one should train the mind. From beginningless time, in order to seek worldly pleasures, I have been able to endure meaningless suffering, how much more so seeking Bodhi, in order to be born from Samsara (cycle of rebirth), liberate sentient beings, and generate a timid mind. This profound Prajna, the Bodhisattva has already studied, I should also be like this, reflect on myself, increase practice, and should not retreat. Sariputra (one of the Buddha's main disciples) previously generated a great mind, because of giving away his eyes, retreated and sought a small fruit, fearing that he would retreat even more now, therefore advising him to train the mind. The so-called 'practice', 'supreme emptiness' refers to if based on the mundane, wanting to realize the transcendental non-discriminating wisdom, to observe emptiness without inversion, one must learn the hearing, thinking, and wisdom that can dispel all objects of focus. One who learns to illuminate emptiness is called...
為行。若依勝義。由無所得無分別故都無所行是名為行。無垢稱說。不行是菩提無憶念故。大經亦言。不見行不見不行無自性故。今言行者。都無所行是名為行。非有行義。或有密取余義釋言。若無所行無所不行是則為行。若有所行有所不行非為行也。復有異釋。動念攀緣為生死根非為行也。懲心絕慮為出世本是名為行。如應者言。譬如幻士而有所作。雖無實作非無似者。待因緣聞信學證說曾無暫舍。然無分別不見行相是謂行義。非都無行。以病說除非除法故。若本無法可行可除。即愚法者稱已成覺。說有迷悟深自毀傷。翳花體空可不資療。翳既非有如何假除。翳既不除初無真眼。由何勝義照花體空。若無所行無所不行。有情無明無所不明。應從無始一切皆明。其先未明今明誰也。便同異道無所不為。背理乖宗何成覺慧。若絕攀慮即是真行。應無想等皆真聖道。徒設受持厭舍造修。可諦思惟疾除邪謬。今言行者。雖行而不見行。非無行義。由此經說不見行不見不行。假有所行實無行故。不爾唯應說不見行。復言不見不行有何詮理。是故定應如后所說。然佛果德殊勝無邊。非廣大修無由證得。故依此義而說行者。要具大乘二種種姓。能於五位漸次修行。二種姓者。一本性住種姓。謂住本識能生無漏本性功能。二習所成種
姓。謂聞正法等熏習所起。云何應知有本性住種姓依之修習大菩提因。若性樂施好贊勸他。無罪事中應時為說。他債不狂受寄無差。大財寶中心無耽著。若性成就軟品惡業不極損他。作惡速悔常行慈愛。知恩報恩。凡所規求不以非法。樂修福業輕罪重怖。見聞受苦過於自身。善事好同惡法樂遠。于諸僮僕嘗無苦言。于德有德恒生讚仰。若被他害無反報心。他來諫謝速能納受終不結恨不久懷怨。若性翹勤夙興晚寐。凡事勇決樂為究竟。大義無畏不自輕蔑。若於法義性審思惟。好樂寂靜愛慕出離。所作無忘于怨慈愍。若性總慧凡學易成。離惡事中有力思擇。性不能起上煩惱纏造無間業斷善根等。設生惡趣便能速出亦不受于猛利大苦。雖受微苦發增上厭于苦有情深生悲愍。若見有此施等粗相纏蓋輕微粗重薄[茍*茍]。應知定有菩提本性。然由未遇真實善友為說菩提。雖遇為說顛倒執學方便慢緩善根未熟故處生死。若入五位所修無邊勝善法種名習所得。五位者何。一資糧位。從初發起大菩提心。乃至始修四尋思觀住四十心皆此位攝。一信等十心。一信二精進．三念．四慧．五定．六施亦名不退．七戒．八護．九愿．十回向。二十住。一發心．二治地．三修行．四生貴．五方便．六正心．七不退．八童真．九法王子．十灌頂。
三十行。一歡喜．二饒益．三無恚．四無盡．五離癡．六善現．七無著．八尊重．九善法．十真實。四十回向。一救護眾生．二不懷．三等一切佛．四至一切處．五無盡功德藏．六隨順平等善根．七隨順等觀一切眾生．八如相．九無縛無著．十法界無量。二加行位。從資糧后四種等持。一明得定。二明增定。三印順定。四無間定。三通達位。從四定后初地初心真相見道。四修習位。從見道后至金剛定十地修道。十地者。一極喜。二離垢。三發光。四焰慧。五極難勝。六現前。七遠行。八不動。九善慧。十法雲。五究竟位。金剛定后解脫道中三種佛身。四妙圓寂。圓滿佛果。雖知五位云何修行。諸修行者欲證菩提作大利樂。要先發起大菩提心方興正行譬如大海初有一滴能為諸寶作所住處。最初發心亦復如是。五乘善法皆因此生。又如世界初始漸起即為荷負諸眾生因。此心亦爾。能為五趣無量種類荷負依止。又如空界無不含容。大菩提心亦復如是。遍空有為皆厭離故。如空菩提皆求證故。盡空眾生皆深念故。此初發心雖為下劣一念福聚尚說難盡。況經多劫發心修行利樂功德。因何發心。一者見聞佛等神力。二者聞說菩薩藏教。三者見聞佛法將滅。念言法住能滅大苦。四者末劫多見眾生癡無慚愧慳嫉憂苦惡行放逸懈怠不信。
【現代漢語翻譯】 現代漢語譯本 三十行：一、歡喜（Huanxi，喜悅）。二、饒益（Raoyi，利益他人）。三、無恚（Wu hui，沒有嗔恨）。四、無盡（Wujin，沒有窮盡）。五、離癡（Li chi，遠離愚癡）。六、善現（Shan xian，善於顯現）。七、無著（Wuzhuo，沒有執著）。八、尊重（Zunzhong，尊重他人）。九、善法（Shan fa，善良的法）。十、真實（Zhenshi，真實不虛）。 四十回向：一、救護眾生（Jiuhu zhongsheng，救護一切眾生）。二、不懷（Bu huai，沒有惡意）。三、等一切佛（Deng yiqie fo，與一切佛平等）。四、至一切處（Zhi yiqie chu，到達一切地方）。五、無盡功德藏（Wujin gongde zang，無盡的功德寶藏）。六、隨順平等善根（Suishun pingdeng shangen，隨順平等善良的根基）。七、隨順等觀一切眾生（Suishun deng guan yiqie zhongsheng，隨順平等地看待一切眾生）。八、如相（Ru xiang，如實之相）。九、無縛無著（Wu fu wu zhuo，沒有束縛沒有執著）。十、法界無量（Fajie wuliang，法界無邊無量）。 二加行位：從資糧位後有四種等持（Dengchi，禪定）。一、明得定（Ming de ding，獲得光明的禪定）。二、明增定（Ming zeng ding，光明增長的禪定）。三、印順定（Yin shun ding，印證順應的禪定）。四、無間定（Wujian ding，沒有間斷的禪定）。 三通達位：從四定后，初地（Chudi，菩薩修行第一階段）初心，真相見道（Zhenxiang jiandao，真正見到真理的道路）。 四修習位：從見道后至金剛定（Jingang ding，堅固不壞的禪定），十地（Shidi，菩薩修行的十個階段）修道。十地者：一、極喜地（Jixi di，非常歡喜的階段）。二、離垢地（Ligou di，遠離污垢的階段）。三、發光地（Faguang di，發出光明的階段）。四、焰慧地（Yan hui di，智慧如火焰般熾盛的階段）。五、極難勝地（Ji nan sheng di，極難戰勝的階段）。六、現前地（Xianqian di，真理顯現在前的階段）。七、遠行地（Yuanxing di，遠離世俗的階段）。八、不動地（Budong di，心不動搖的階段）。九、善慧地（Shanhui di，具有善良智慧的階段）。十、法雲地（Fayun di，法如雲般覆蓋的階段）。 五究竟位：金剛定后，解脫道（Jietuo dao，解脫的道路）中三種佛身（Foshen，佛的身體）。四妙圓寂（Simiao yuanji，四種微妙圓滿的寂靜狀態），圓滿佛果（Yuanman foguo，圓滿的佛的果位）。 雖知五位，云何修行？諸修行者欲證菩提（Puti，覺悟）作大利樂，要先發起大菩提心（Da puti xin，偉大的覺悟之心），方興正行，譬如大海初有一滴，能為諸寶作所住處。最初發心亦復如是，五乘善法皆因此生。又如世界初始漸起，即為荷負諸眾生因。此心亦爾，能為五趣（Wuqu，五道輪迴）無量種類荷負依止。又如空界無不含容，大菩提心亦復如是，遍空有為皆厭離故。如空菩提皆求證故，盡空眾生皆深念故。此初發心雖為下劣，一念福聚尚說難盡，況經多劫發心修行利樂功德。 因何發心？一者見聞佛等神力。二者聞說菩薩藏教（Pusazang jiao，菩薩所修行的教義）。三者見聞佛法將滅，念言法住能滅大苦。四者末劫多見眾生癡無慚愧慳嫉憂苦惡行放逸懈怠不信。
【English Translation】 English version Thirty Lines: 1. Joy (Huanxi). 2. Benefiting (Raoyi). 3. Without Anger (Wu hui). 4. Without End (Wujin). 5. Away from Ignorance (Li chi). 6. Good Manifestation (Shan xian). 7. Without Attachment (Wuzhuo). 8. Respect (Zunzhong). 9. Good Dharma (Shan fa). 10. Truth (Zhenshi). Forty Dedications: 1. Saving all beings (Jiuhu zhongsheng). 2. Without malice (Bu huai). 3. Equal to all Buddhas (Deng yiqie fo). 4. Reaching all places (Zhi yiqie chu). 5. Inexhaustible treasury of merit (Wujin gongde zang). 6. Following the equal roots of goodness (Suishun pingdeng shangen). 7. Following the equal view of all beings (Suishun deng guan yiqie zhongsheng). 8. Suchness (Ru xiang). 9. Without bondage or attachment (Wu fu wu zhuo). 10. The Dharma realm is immeasurable (Fajie wuliang). Two Stages of Application: After the stage of accumulation, there are four kinds of Samadhi (Dengchi, meditative concentration). 1. Samadhi of clear attainment (Ming de ding). 2. Samadhi of clear increase (Ming zeng ding). 3. Samadhi of confirming accordance (Yin shun ding). 4. Samadhi without interruption (Wujian ding). Three Stages of Penetration: After the four Samadhis, the initial mind of the first ground (Chudi, the first stage of Bodhisattva practice), the path of seeing the true nature (Zhenxiang jiandao). Four Stages of Cultivation: From the path of seeing to the Vajra Samadhi (Jingang ding, indestructible Samadhi), the ten grounds (Shidi, the ten stages of Bodhisattva practice) of cultivation. The ten grounds are: 1. Ground of extreme joy (Jixi di). 2. Ground of purity (Ligou di). 3. Ground of radiance (Faguang di). 4. Ground of blazing wisdom (Yan hui di). 5. Ground of utmost difficulty to conquer (Ji nan sheng di). 6. Ground of manifestation (Xianqian di). 7. Ground of far-reaching (Yuanxing di). 8. Ground of immovability (Budong di). 9. Ground of good wisdom (Shanhui di). 10. Ground of Dharma cloud (Fayun di). Five Stages of Ultimate Attainment: After the Vajra Samadhi, the three bodies of the Buddha (Foshen, the bodies of the Buddha) in the path of liberation (Jietuo dao). Four wonderful perfect silences (Simiao yuanji), the perfect fruit of Buddhahood (Yuanman foguo). Although knowing the five stages, how to cultivate? Those who practice wanting to attain Bodhi (Puti, enlightenment) and create great benefit and joy, must first arouse the great Bodhicitta (Da puti xin, the great mind of enlightenment), and then begin the correct practice, just as a single drop in the ocean can be a place for all treasures to dwell. The initial arising of the mind is also like this, from which all the good dharmas of the five vehicles arise. Also, just as the world initially arises gradually, it becomes the cause for bearing all beings. This mind is also like this, able to bear and support the immeasurable kinds of beings in the five realms (Wuqu, the five realms of reincarnation). Also, just as space contains everything, the great Bodhicitta is also like this, because it is disgusted with all conditioned things throughout space. Just as space and Bodhi are both sought to be attained, all beings throughout space are deeply remembered. Although this initial arising of the mind is inferior, the accumulation of merit from a single thought is said to be inexhaustible, let alone the merit and virtue of benefiting and bringing joy through cultivating the mind for many kalpas. What causes the arising of the mind? 1. Seeing and hearing the divine power of the Buddhas, etc. 2. Hearing the teachings of the Bodhisattva Pitaka (Pusazang jiao, the teachings practiced by Bodhisattvas). 3. Seeing and hearing that the Buddha-dharma is about to perish, thinking that the Dharma abiding can extinguish great suffering. 4. In the final kalpa, seeing many beings who are ignorant, without shame, stingy, jealous, suffering, engaging in evil deeds, indulging in laziness, and lacking faith.
念言濁世多起如是惡煩惱時。我當發心令余學我起菩提愿。由此便發大菩提心。將欲發心先具十勝德起三妙觀。十勝德者。親近善友。供養諸佛。修集善根。志求勝法。心常柔和。遭苦能忍。慈悲淳厚。深心平等。信樂大乘。求佛智慧。三妙觀者。一厭離有為。謂觀生死惡趣無暇等眾苦逼迫。自身之中五蘊四大能生惡業。九孔常流臭穢不凈。三十六物之所集起。無量煩惱燒煮身心。如沫如泡唸唸遷流。癡覆造業六趣輪迴。諦審思惟深心厭舍。二求菩提。謂觀佛果相好莊嚴。法身本凈。具戒等蘊力無畏等無量勝法。成二妙智慈愍眾生。開導愚迷令行正路。諸有情類遇皆除惱。見是功德修集希求。三念眾生。謂觀眾生癡愛所惑受大劇苦。不信因果造惡業因。厭舍正法信受邪道。四流所流七漏所漏。雖畏眾苦還為惡業。而常自作憂悲苦惱。愛別離苦見已還愛。怨憎會苦覺已彌怨。為欲起業生苦無厭。求樂犯戒。懷憂縱逸作無間業。頑蔽無慚謗毀大乘癡執生慢。雖懷聰敏具斷善根。妄自貢高常無改悔。生八無暇匱法無修。雖聞不持翻習邪業。得世妙果謂證涅槃。受彼樂終還生惡趣。見是等輩深心悲慜。次應發心如是發願。愿我決定當證無上正等菩提。能作有情一切義利。或隨意樂諸佛之名如釋迦佛初發希愿。如有頌言。
於三無數劫 逆次逢勝觀 然燈寶髻佛 初釋迦牟尼
無著菩薩由此說言。
清凈增上力 堅固心勝進 名菩薩初修 無數三大劫
先起信精進念定慧根除伏障染。次發大愿常逢善友以為勝緣。雖遇惡友方便俎壞終不棄捨大菩提心。所修善法運運增長以不退屈而為策發。齊是名為最初修行。依如上說初發心已即名趣入無上菩提。預在大乘諸菩薩數于生死海作出限量。勇猛定當速登彼岸。次應修行。此有二種。一略。二廣。略復有三。一境。二行。三所得果。猶昔不知真妄境界。起煩惱等因受眾苦。今正翻彼故亦有三。由此最初應審觀境。既知善惡修斷行成。因行既圓果德便證。諸佛聖教雖復無邊。說修行門不過三種。故修行者應依此學。云何名為所觀境界。謂初觀察從緣所生一切色心諸心所等似空花相誑惑愚夫名依他起。愚夫不了於斯妄執為我為法喻實空花性相都無名計所執。依他起上我法本空。由觀此空所顯真理譬若虛空名圓成實。諸所知法不越有無無法體無。但可總說名計所執。橫遍計心之所執故。有法體有理應分別。諸有為法名依他起。緣生事故。一切無為名圓成實。法本理故。或有漏法名依他起。性顛倒故。諸無漏法名圓成實。非顛倒故。知境界已應修正行。一因聞所成。二因
【現代漢語翻譯】 現代漢語譯本 於三無數劫（asaṃkhyeya kalpa，不可數的大劫），逆次逢勝觀（殊勝的見解）。 然燈佛（Dīpaṃkara Buddha）寶髻佛（Ratnaśikhin Buddha），初釋迦牟尼（Śākyamuni Buddha）。
無著菩薩（Asaṅga Bodhisattva）由此說言：
清凈增上力，堅固心勝進，名菩薩初修，無數三大劫。
先起信、精進、念、定、慧根，除伏障染。次發大愿，常逢善友以為勝緣。雖遇惡友，方便摧壞，終不棄捨大菩提心。所修善法，運運增長，以不退屈而為策發。齊是名為最初修行。依如上說，初發心已，即名趣入無上菩提。預在大乘諸菩薩數，于生死海作出**。勇猛定當速登彼岸。次應修行。此有二種：一略，二廣。略復有三：一境，二行，三所得果。猶昔不知真妄境界，起煩惱等因，受眾苦。今正翻彼，故亦有三。由此最初應審觀境。既知善惡，修斷行成。因行既圓，果德便證。諸佛聖教雖復無邊，說修行門不過三種。故修行者應依此學。云何名為所觀境界？謂初觀察從緣所生一切色心諸心所等，似空花相，誑惑愚夫，名依他起（paratantra-utpatti，依他而生）。愚夫不了，於斯妄執為我為法，喻實空花，性相都無，名計所執（parikalpita，虛妄分別）。依他起上我法本空，由觀此空所顯真理，譬若虛空，名圓成實（parinispanna，圓滿成就的真實）。諸所知法，不越有無，無法體無，但可總說名計所執。橫遍計心之所執故。有法體有，理應分別。諸有為法，名依他起，緣生事故。一切無為，名圓成實，法本理故。或有漏法，名依他起，性顛倒故。諸無漏法，名圓成實，非顛倒故。知境界已，應修正行。一因聞所成，二因
【English Translation】 English version For countless asaṃkhyeya kalpas, encountering sublime views in reverse order. Dīpaṃkara Buddha (The 'Light-Maker' Buddha), Ratnaśikhin Buddha (The 'Jewel Crest' Buddha), and initially Śākyamuni Buddha (The 'Sage of the Śākya Clan' Buddha).
Asaṅga Bodhisattva (The 'Unattached' Bodhisattva) stated thus:
'With the power of pure increase, and firm, advancing mind, it is called the initial practice of a Bodhisattva, for countless great kalpas.'
First, generate faith, diligence, mindfulness, concentration, and wisdom roots, eliminating and subduing obstructive defilements. Next, make great vows, constantly encountering virtuous friends as superior conditions. Even when encountering evil friends who attempt to destroy one's practice, never abandon the great Bodhicitta (the mind of enlightenment). The virtuous dharmas cultivated constantly increase, propelled by non-retrogression. This is collectively called the initial practice. According to the above, once the initial Bodhicitta is generated, one is said to have entered the unsurpassed Bodhi (enlightenment). Included among the Bodhisattvas of the Mahāyāna (Great Vehicle), one makes ** in the ocean of samsara (cycle of rebirth). With courage and determination, one will swiftly reach the other shore. Next, one should practice. This has two aspects: brief and extensive. The brief aspect has three parts: the object, the practice, and the result obtained. Just as in the past, not knowing the true and false realms, one generated afflictions and suffered various pains, now one reverses that process, hence there are also three aspects. Therefore, initially, one should carefully observe the object. Once good and evil are known, the practice of cultivation and cessation is accomplished. When the causal practice is perfected, the resulting virtues are realized. Although the holy teachings of the Buddhas are boundless, the doors to practice do not exceed three types. Therefore, practitioners should learn according to these. What is called the object of observation? It refers to initially observing all forms, minds, and mental factors that arise from conditions, resembling illusory flowers, deceiving foolish beings, called paratantra-utpatti (dependent origination). Foolish beings do not understand this and falsely cling to them as 'I' and 'dharma' (phenomena), like real flowers, but their nature and characteristics are completely non-existent, called parikalpita (imagined, imputed). On dependent origination, 'I' and 'dharma' are fundamentally empty. The truth revealed by observing this emptiness is like empty space, called parinispanna (perfected, fully accomplished reality). All knowable dharmas do not go beyond existence and non-existence; the substance of non-existence is non-existent, but can be generally called parikalpita, because it is clung to by the mind that horizontally and universally calculates. If the substance of a dharma exists, it should be distinguished. All conditioned dharmas are called paratantra-utpatti, because they arise from conditions. All unconditioned dharmas are called parinispanna, because they are the fundamental principle of dharma. Or, all defiled dharmas are called paratantra-utpatti, because their nature is inverted. All undefiled dharmas are called parinispanna, because they are not inverted. Having understood the object, one should cultivate the correct practice. First, that which is accomplished through hearing, second, that which is accomplished through
思所成。三因修所成。此三雖通福慧二種一切功德。然行根本甚深綱要。勝義易入應時無等。離諸過者遍觀詳審唯識為最。漸悟頓悟小乘大乘無不依說此深理。故華嚴經說。
心如工畫師 畫種種五陰 一切世間中 無法而不造 如心佛亦爾 如佛眾生然 心佛及眾生 此三無差別 諸佛悉了知 一切從心轉 若能如是解 是人見真佛 身亦非是心 心亦非是身 起一切作用 自在未曾有 若人慾求知 三世一切佛 應當如是觀 心造諸如來
智度論說。菩薩復作是念。三界所有皆心所作。以隨心所念皆悉得見。以心見佛以心作佛。心即是佛心即我身。心不自知亦不自見。若取心相悉皆無智。心亦虛妄。皆從無明出。因是心相即入諸法實相。故唯識觀最為第一。識者心也。由心集起彩畫為主。獨立唯名攝所餘法。唯言為遮所執我法離心而有。識言為表因緣法性皆不離心。顯法離心決定非有名為唯識。非謂一切唯一識心更無餘物。善友惡友諸果諸因理事真俗皆不無故。計所執性唯虛妄識。依他起性唯世俗識。圓成實性唯勝義識。是故諸法皆不離心。如有頌言。
鬼傍生人天 各隨其所應 等事心異故 許義非真實 於過去事等 夢像二影中 雖所緣
非實 而境相成就
此等處處說唯有心。恐厭文繁故略應止。今詳聖教所說唯識。雖無量種不過五重。一遣虛存實。觀遍計所執唯虛妄起都無體用。應正遣除。觀依他圓成諸法體實二智境界。應存為有。如有頌言。
名事互為客 其性應尋思 於二亦當推 唯量及唯假 實智觀無義 唯有分別三 彼無故此無 是則入三性
遣者空觀對破有執。存者有觀對遣空執。今觀空有而遣有空。有空若無亦無空有。以彼空有相待觀成純有純空誰之空有。故欲證入離言法性。皆須依此方便而入。非謂空有皆即決定。證真觀位非有非空。法無分別。難思議故。說要觀空方證真者。謂即觀彼遍計所執我法空故入于真性。真體非空。此唯識言既遮所執。若執實有諸識可唯。既是所執亦應除遣。諸處所言一切唯識．二諦．三性．三無性．三解脫門．三無生忍．四悉檀．四嗢拖南．四尋思．四如實智．五忍觀等。皆此觀攝。二舍濫留純。雖觀事理皆不離識然。此內識有境有心。心起必托境界生故。但識言唯不言唯境。識唯內有境亦通外。恐濫外故但言唯識。又諸愚夫迷執于境。起煩惱業生死沉淪。不解觀心勤求出離。哀愍彼故說唯識言。令自觀心解脫生死。非謂內境如外都無。由境有濫舍不稱唯。心體既純
【現代漢語翻譯】 現代漢語譯本 『非實，而境相成就』
這些地方處處都在說『唯有心』（一切現象都只是心的顯現）。因為擔心文字過於繁瑣，所以簡略地在此停止。現在詳細考察聖教所說的唯識（唯識宗），雖然有無量種說法，但總括起來不過五重意義。第一重是『遣虛存實』（去除虛妄，保留真實）。觀察遍計所執（普遍計度執著的），唯是虛妄生起，完全沒有自體和作用，應當正確地去除。觀察依他起（依因緣而生起的）和圓成實（圓滿成就的）諸法，其體性是真實的二智（根本智和后得智）境界，應當保留認為是有。如有頌說：
『名事互為客，其性應尋思，於二亦當推，唯量及唯假，實智觀無義，唯有分別三，彼無故此無，是則入三性。』
『遣』（去除）是指用空觀來對治破除有執。『存』（保留）是指用有觀來對治去除空執。現在觀察空有而去除有空。有空如果不存在，那麼空有也不存在。因為那空有是相互對待而觀成的，純粹的有和純粹的空是誰的空有呢？所以想要證入離言法性（超越言語概念的真如自性），都必須依靠這種方便法門才能進入。不是說空有都是絕對決定的。證得真觀的位次，既非有也非空，法是無法分別的，因為難以思議。說要觀察空才能證得真如的人，是指觀察那遍計所執的我法是空性的，因此進入真性。真如本體並非空性。這唯識之言，既然遮止所執著的，如果執著諸識是實有的，那麼也可以說是唯識。既然是所執著的，也應當去除。各處所說的『一切唯識』、『二諦』（世俗諦和勝義諦）、『三性』（遍計所執性、依他起性、圓成實性）、『三無性』（相無自性性、生無自性性、勝義無自性性）、『三解脫門』（空解脫門、無相解脫門、無愿解脫門）、『三無生忍』（無生法忍）、『四悉檀』（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）、『四嗢拖南』、『四尋思』、『四如實智』、『五忍觀』等等，都包含在這種觀法之中。
第二重是『舍濫留純』（捨棄夾雜，保留純粹）。雖然觀察事和理都不離識，然而這內識有境和心。心生起必定依託境界而生，所以只說『識唯』，而不說『境唯』。識只是內在的，境也通於外在。因為擔心和外境混淆，所以只說『唯識』。而且那些愚昧的人執迷於外境，生起煩惱業，在生死中沉淪，不瞭解觀心，勤勞地尋求出離。爲了哀憐他們，所以說『唯識』，讓他們自己觀察內心，解脫生死。不是說內在的境界像外在一樣完全沒有。因為境界有夾雜，所以不稱為『唯』。心體既然是純粹的
【English Translation】 English version 『Not real, yet the appearance of objects is accomplished.』
These passages everywhere speak of 『mind-only』 (all phenomena are merely manifestations of mind). Fearing excessive verbosity, I will stop briefly here. Now, examining in detail the 『Consciousness-Only』 (Vijñānavāda) as taught in the sacred texts, although there are countless interpretations, they can be summarized into five levels. The first level is 『rejecting the unreal and retaining the real.』 Observe that the parikalpita (imagined nature), which is universally conceptualized and clung to, arises solely from delusion and has no inherent substance or function; it should be rightly rejected. Observe that the paratantra (dependent nature) and pariniṣpanna (perfected nature) dharmas are the real realms of the two wisdoms (fundamental wisdom and subsequent wisdom); they should be retained as existent. As a verse says:
『Name and object are mutual guests; their nature should be contemplated. Regarding the two, one should also investigate whether they are merely conceptual or merely conventional. Real wisdom sees no meaning in them; there are only the three kinds of discrimination. Because that does not exist, this does not exist; thus, one enters the three natures.』
『Rejecting』 refers to using the emptiness contemplation to counteract and refute the clinging to existence. 『Retaining』 refers to using the existence contemplation to counteract and remove the clinging to emptiness. Now, observe emptiness and existence, and reject existence and emptiness. If existence and emptiness do not exist, then emptiness and existence also do not exist. Because that emptiness and existence are established through mutual dependence in observation, whose emptiness and existence are pure existence and pure emptiness? Therefore, to realize and enter the dharma-nature beyond words, one must rely on this skillful means to enter. It is not to say that emptiness and existence are both absolutely fixed. The stage of realizing true contemplation is neither existence nor emptiness; dharma is without differentiation because it is inconceivable. Those who say that one must contemplate emptiness to realize the truth mean that by contemplating the emptiness of the parikalpita (imagined nature) self and dharmas, one enters the true nature. The true essence is not emptiness. This statement of 『Consciousness-Only,』 since it prevents clinging to what is grasped, if one clings to the reality of the consciousnesses, then it can also be said to be 『Consciousness-Only.』 Since it is what is clung to, it should also be removed. The 『all is consciousness-only,』 『two truths』 (saṃvṛti-satya and paramārtha-satya), 『three natures』 (trisvabhāva), 『three non-natures』 (triniḥsvabhāva), 『three doors of liberation』 (trīṇi vimokṣamukhāni), 『three non-origination acceptances』 (anutpattika-dharma-kṣānti), 『four siddhāntas』 (catuḥ-siddhānta), 『four uddānas,』 『four investigations,』 『four true knowledges,』 『five acceptances and contemplations,』 etc., mentioned in various places, are all included in this contemplation.
The second level is 『discarding the mixed and retaining the pure.』 Although observing phenomena and principles does not depart from consciousness, this inner consciousness has both objects and mind. The arising of mind necessarily relies on objects, so it is only said 『consciousness-only』 and not 『object-only.』 Consciousness is only internal, and objects also extend to the external. Because of the fear of confusion with external objects, it is only said 『consciousness-only.』 Moreover, those foolish people are deluded by external objects, giving rise to afflictions and karma, sinking into saṃsāra, not understanding how to contemplate the mind, and diligently seeking liberation. Out of compassion for them, 『consciousness-only』 is taught, so that they can observe their own minds and be liberated from saṃsāra. It is not to say that internal objects are completely non-existent like external ones. Because objects are mixed, it is not called 『only.』 Since the essence of mind is pure
留說唯識。故契經說。心意識所緣皆非離自性。故我說一切唯有識無餘。余經復說三界唯心。制一處等皆此觀攝。三攝末歸本。心內所取境界顯然。內能取心作用亦爾。此之二法俱依識有。離識體本末法必無。三十頌言。
由假說我法 有種種相轉 彼依識所變 此能變唯三
成唯識說變。謂識體轉似二分。相見俱依自證起故。解深密說。諸識所緣唯識所現。攝相見末歸識本故。所說理事真俗觀等多皆此觀四隱劣顯勝。心及心所俱能變現。但說唯心非唯心所。心王體勝。所劣依王。隱劣不彰唯顯勝法。故慈氏說。
許心似二現 如是似貪等 或似於信等 無別染善法
無垢稱言隨心垢凈等。皆此觀攝。五遣相證性。識言所表具有理事。事為相用遣而不取。理為性體應求作證。故有頌言。
于繩起蛇覺 見繩了義無 證見彼分時 知如蛇智亂
余經說。心自性清凈。諸法賢聖皆即真如。依他相識根本性故。又說。一諦．一乘．一依．佛性．法身．如來藏．空．真如．無相．不生不滅．不二法門．無諸分別．離言觀等。皆此觀攝。如是所說空有．境心．用體．所王．事理五種從粗至細展轉相推唯識妙理。總攝一切。以聞思修所成妙慧而為觀體。明瞭簡擇。非生得善。若
【現代漢語翻譯】 現代漢語譯本： 堅持說一切唯識的道理。所以契經上說：『心、意識所緣的境界，都不是離開自性的。』所以我說一切都只是識，沒有其他的。其他的經典又說：『三界唯有心。』制心一處等禪觀，都屬於這種觀法所包含的。這是從現象收攝到根本。心中所取的境界是清楚明白的，內心能取的心識作用也是這樣。這兩種法都依靠識而存在，離開識的本體，本末之法必定沒有。三十頌中說： 『由於虛假地安立我、法，才有種種不同的相轉變。那些相是依靠識所變現的，而能變現的只有三種。』 《成唯識論》解釋『變』，是指識的本體轉變而好像有相分和見分。相分和見分都依靠自證分而生起。 《解深密經》說：『諸識所緣的，都只是識所顯現的。』這是收攝相分和見分這些末，歸於識這個本。所說的理事、真俗等觀法，大多屬於這種觀法，四種隱沒的道理，顯現殊勝的道理。心和心所都能變現，但只說『唯心』，不說『唯心所』，是因為心王本體殊勝，心所依附於心王而顯得弱小。隱藏弱小的，不彰顯，只顯現殊勝的法。所以慈氏菩薩說： 『允許心好像顯現兩種，像貪等煩惱，或者像信等善法，沒有另外的染污或善良的法。』 《維摩詰經》說：『隨著心垢染或清凈等等。』都屬於這種觀法所包含的。遣除現象而證實體性。識這個詞所表達的，具有事和理。事是現象和作用，要去除而不取；理是體性，應該尋求並加以證悟。所以有頌說： 『在繩子上產生蛇的錯覺，見到繩子就知道蛇的意義是沒有的。當證見繩子的部分時，就知道像蛇一樣的智慧是錯亂的。』 其他的經典說：『心的自性是清凈的，諸法賢聖都即是真如（Tathata）。』這是因為依他相識的根本自性。又說：一諦（Eka-satya）、一乘（Eka-yana）、一依、佛性（Buddha-dhatu）、法身（Dharmakaya）、如來藏（Tathagatagarbha）、空（Sunyata）、真如（Tathata）、無相（Animitta）、不生不滅（Anutpada-anirodha）、不二法門（Advaya-dharma）、沒有諸種分別、離言觀等等，都屬於這種觀法所包含的。像這樣所說的空有、境心、用體、所王、事理這五種，從粗到細，輾轉相推，就是唯識的微妙道理，總攝一切。以聽聞、思考、修習所成就的微妙智慧作為觀的本體，明瞭地簡擇，不是天生就有的善。
【English Translation】 English version: It is maintained that everything is only consciousness. Therefore, the sutras say: 'The objects of mind, consciousness, and intellect are not apart from their own nature.' Therefore, I say that everything is only consciousness, and there is nothing else. Other sutras also say: 'The three realms are only mind.' Practices such as focusing the mind on one point are all included in this contemplation. This is gathering from phenomena back to the root. The objects taken by the mind are clear and distinct, and the function of the mind that takes them is also like this. These two dharmas both rely on consciousness to exist; without the essence of consciousness, there would be no phenomena, whether root or branch. The Thirty Verses say: 'Because of the false establishment of self and dharma, there are various transformations of appearances. Those appearances are transformed by consciousness, and the transformers are only three.' The Cheng Weishi Lun explains 'transformation' as the essence of consciousness transforming to appear as if there are image-aspects and perception-aspects. Both image-aspects and perception-aspects arise relying on the self-awareness aspect. The Samdhinirmocana Sutra says: 'What the consciousnesses cognize are only manifestations of consciousness.' This is gathering the image-aspects and perception-aspects, these branches, back to the root of consciousness. The doctrines of principle and phenomena, truth and convention, and other contemplations are mostly included in this contemplation, with the four hidden meanings revealing the superior meaning. Both mind and mental factors can transform and manifest, but only 'mind' is spoken of, not 'mental factors,' because the essence of the mind-king is superior, and the mental factors rely on the mind-king and appear inferior. Hiding the inferior and not making it manifest, only the superior dharma is revealed. Therefore, Maitreya (Maitreya Bodhisattva) said: 'It is allowed that the mind appears as two, like greed and other afflictions, or like faith and other virtues; there are no separate defiled or virtuous dharmas.' The Vimalakirti Sutra says: 'According to whether the mind is defiled or pure, and so on.' All are included in this contemplation. Eliminating phenomena and realizing the essence. What the word 'consciousness' expresses has both phenomena and principle. Phenomena are appearances and functions, which should be eliminated and not taken; principle is the essence, which should be sought and realized. Therefore, there is a verse that says: 'A snake is perceived in a rope; seeing the rope, one knows the meaning of the snake is nonexistent. When one realizes the part of the rope, one knows that the wisdom like a snake is confused.' Other sutras say: 'The nature of the mind is pure; all dharmas, sages, and saints are identical to Suchness (Tathata).' This is because of the fundamental nature of the dependent-arising consciousness. It also says: One Truth (Eka-satya), One Vehicle (Eka-yana), One Reliance, Buddha-nature (Buddha-dhatu), Dharmakaya, Tathagatagarbha, Emptiness (Sunyata), Suchness (Tathata), Signlessness (Animitta), Non-arising and Non-ceasing (Anutpada-anirodha), Non-dual Dharma (Advaya-dharma), without various discriminations, contemplation beyond words, and so on, are all included in this contemplation. Thus, the five kinds of emptiness and existence, object and mind, function and essence, object and king, phenomena and principle, from coarse to fine, mutually inferring, are the subtle principle of only consciousness, which encompasses everything. Taking the subtle wisdom achieved through hearing, thinking, and cultivating as the essence of contemplation, clearly discerning, it is not innate goodness.
欲界觀唯有聞思。色界觀中通聞修慧。無色界觀但修無餘。無漏觀修。義通前二。此諸唯識從初發意四十心中。聽聞思惟但深信解。隨所遇境。依教思量令彼觀心漸漸增勝。未能修位觀二取空。雖少入修猶非正勝。于加行位四等持中起四尋思。審觀所取若名若義自性差別假有實無。起如實智于能取識遍知非有故。聖慈尊教授頌言。
菩薩于定位 觀影唯是心 義想既滅除 審觀唯自想 如是住內心 知所取非有 次能取亦無 后觸無所得
此位菩薩雖得修觀。猶帶相故未能證實。通達位中無分別智于所緣境都無所得。理智既冥心境玄會。有空之相時不現前唯識真理方名證得。故本頌言。
若時于所緣 智都無所得 爾時住唯識 離二取相故
證真識已起后得智方證俗識。厚嚴經言。
非不見真如 而能了諸行 皆如幻事等 雖有而非真
至此位中名達法界。住極喜地生如來家。自知不久成無上覺。于修習位修有差別。初四地中真俗唯識各各別證。于第五地方少合觀。然極用功未常任運。至第七地觀真俗識雖得長時而有加行。八地已上無勉勵修。任運空中起有勝行。至究竟位雖更不修唸唸具能緣真俗識。所修有二。一現行。二種子。于初二位有漏三慧皆通二
{ "translations": [ "現代漢語譯本：", "在欲界（kāmadhātu）的觀行，唯有通過聽聞和思惟才能獲得。在觀行中，聞慧和修慧是相通的。沒有觀行，只有修習，則沒有剩餘。無漏的觀行和修習，其意義與前兩者相通。這些唯識的修習者，從最初發心到四十心之間，通過聽聞和思惟，只是深深地信解，隨著所遇到的境界，依據教義進行思量，使他們的觀心漸漸增勝。在未能進入修習的階段，觀二取空（dvayagrāha-śūnyatā），即使稍微進入修習，也並非真正殊勝。在加行位（prayoga-mārga）的四種等持（samādhi）中，生起四種尋思（catuḥ-pariṣkāra），審慎地觀察所取，無論是名（nāma）還是義（artha），其自性（svabhāva）和差別（viśeṣa）都是假有實無的。生起如實智（yathābhūta-jñāna），對於能取識（grāhaka-vijñāna）普遍認知為非有。所以，聖慈尊（ārya-maitrī）的教授頌說：", "『菩薩在禪定中，觀照影像唯是心。", "義想既然已滅除，審觀唯有自心想。", "如此安住于內心，了知所取實非有。", "進而能取亦皆無，最終觸及無所得。』", "此位菩薩雖然獲得了修觀，但仍然帶有相，所以未能證實。在通達位（darśana-mārga）中，無分別智（nirvikalpa-jñāna）對於所緣境都無所得。理智既然冥合，心境玄妙地會合，有和空的相狀暫時不顯現，唯識的真理才算真正證得。所以本頌說：", "『若於所緣之境，智慧都無所得，", "爾時安住唯識，遠離二取之相。』", "證得真識之後，生起后得智（pṛṣṭhalabdha-jñāna）才能證得俗識。厚嚴經（Ghanavyūha Sūtra）說：", "『非是不見真如（tathātā），而能明瞭諸行，", "皆如幻事一般，雖有卻非真實。』", "到了這個階段，名為通達法界（dharmadhātu）。安住于極喜地（pramuditā bhūmi），生於如來家。自己知道不久將成就無上正覺（anuttarā-samyak-saṃbodhi）。在修習位（bhāvanā-mārga）的修習有差別。最初四地中，真俗唯識各自單獨證得。在第五地（sudurjayā bhūmi）才稍微合併觀照。然而非常用功，尚未能任運自如。到了第七地（dūraṅgamā bhūmi），觀照真俗識雖然能長時間進行，但仍需加行。八地（acalā bhūmi）以上，無需勉力修習，任運在空中生起殊勝的行。到了究竟位（niṣṭhā-gati），即使不再修習，唸唸都能具足緣真俗識。所修習的有兩種：一是現行（vartamāna），二是種子（bīja）。在最初兩個階段，有漏的三慧（tisraḥ prajñāḥ）都通達二者。", "english_translations": [ "English version:", "In the realm of desire (kāmadhātu), contemplation (darśana) is attained solely through hearing and thinking. Within contemplation, the wisdom of hearing and the wisdom of cultivation are interconnected. Without contemplation, only cultivation, there is nothing remaining. The uncontaminated contemplation and cultivation share a common meaning with the previous two. These practitioners of Vijñānavāda, from the initial arising of intention to the forty minds, through hearing and thinking, merely deeply believe and understand. According to the circumstances they encounter, they contemplate based on the teachings, gradually increasing their contemplative mind. In the stage where they have not yet entered cultivation, they contemplate the emptiness of the two graspings (dvayagrāha-śūnyatā), and even if they slightly enter cultivation, it is not truly excellent. In the stage of application (prayoga-mārga), within the four samādhis, they generate four kinds of investigation (catuḥ-pariṣkāra), carefully observing the grasped, whether it is name (nāma) or meaning (artha), its self-nature (svabhāva) and distinctions (viśeṣa) are falsely existent and not truly real. They generate the wisdom of reality (yathābhūta-jñāna), universally knowing that the grasping consciousness (grāhaka-vijñāna) is non-existent. Therefore, the teaching verse of the Blessed Lord Maitreya (ārya-maitrī) says:", "'Bodhisattvas in meditation, observe that images are only mind.", "Since the thought of meaning is eliminated, carefully observe only the thought of one's own mind.", "Thus abiding within the mind, knowing that what is grasped is not real.", "Furthermore, the grasper is also non-existent, and ultimately one touches upon no attainment.'", "Although Bodhisattvas in this stage have attained contemplative cultivation, they still carry appearances, so they have not yet truly realized it. In the stage of insight (darśana-mārga), non-discriminating wisdom (nirvikalpa-jñāna) has no attainment regarding the object of focus. Since reason and wisdom are in perfect harmony, and mind and object mysteriously unite, the appearances of existence and non-existence do not temporarily manifest, and the truth of Vijñānavāda is truly realized. Therefore, the verse says:", "'When, regarding the object of focus, wisdom has no attainment,", "At that time, one abides in Vijñānavāda, being free from the appearance of the two graspings.'", "After realizing the true consciousness, one generates subsequent wisdom (pṛṣṭhalabdha-jñāna) to realize the conventional consciousness. The Ghanavyūha Sūtra says:", "'It is not without seeing Suchness (tathātā) that one can understand all phenomena,", "All are like illusions, although they exist, they are not real.'", "Reaching this stage is called understanding the realm of reality (dharmadhātu). Abiding in the Joyful Ground (pramuditā bhūmi), one is born into the family of the Tathāgata. One knows that one will soon achieve unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi). In the stage of cultivation (bhāvanā-mārga), there are differences in cultivation. In the first four grounds, the true and conventional Vijñānavāda are each realized separately. Only in the Fifth Ground (sudurjayā bhūmi) is there a slight merging of contemplation. However, it requires great effort and is not yet effortless. Reaching the Seventh Ground (dūraṅgamā bhūmi), although contemplation of the true and conventional consciousness can be done for a long time, it still requires effort. From the Eighth Ground (acalā bhūmi) onwards, there is no need for forced cultivation, and excellent actions arise effortlessly in emptiness. Reaching the ultimate stage (niṣṭhā-gati), even without further cultivation, every thought is capable of focusing on the true and conventional consciousness. There are two types of cultivation: one is manifestation (vartamāna), and the other is seeds (bīja). In the first two stages, the three contaminated wisdoms (tisraḥ prajñāḥ) all penetrate both." ] }
修。種修無漏。通達位中無漏修慧。通現種修。有漏唯種。在修習位七地已前有漏無漏皆具三慧。通現種修。八地已上有漏唯種。無漏三慧。通現種修。于究竟位有漏皆舍。雖唯無漏然具現種。所言修者。令觀種現展轉增勝生長圓滿。有自在者下亦修上。未自在者不能上修。此唯識修總攝諸行。諸行皆依唯識修故。此略修行果相云何。有漏修者能感世間一切妙果。無漏修者永滅諸障得大菩提。窮盡未來廣生饒益。此說別得。若互相資容得一切。說略修已。云何廣修。此亦有三。一所學處。二修學法。三能修學。最初應知所學之處。次應依彼如是而學。然後方成能修學者。故三皆是菩薩行攝。初所學處略有五種。一所化處。謂應了知三乘不定阿顛底迦種姓差別。如應成熟。二利行處。若純自利如為已樂求財受用。為慳法故追訪受持。為生天樂持戒修行。求有染果供養三寶。為貪利譽自說己德令他脫難還自攝受。耽定味等舍利有情。若純利他如以邪見修行施等。以無因見缺行說法。此等純利皆應除斷。無罪二利應善勤修。三真實義處。謂于如所有性。盡所有性。世間所成。道理所成。二障凈智所行真實等。隨應修斷。四威力處。謂神通威力。六到彼岸能斷慳等。乃至與當來果善法威力。為利有情堪忍大苦。四生信委八相現
化。逆胎盲等遇皆饒益等俱生威力。法界有情處時法器普能了知。神通化境遍無邊界等共不共威力。知此五力應正勤修成自佛法。五菩提處。謂智斷等一切功德。應遍了達希當果證。如是五處最先應達所化機宜。方應發起利他勝行。次知實義可斷可修。于威力門修成自利。後於果位無上菩提愛樂希求精勤修證。知學處已次應修學。修學法者。初於三寶功德。佛菩薩威力。諸真實義。無倒因果。應得義利。得此方便。善言善說契經等中。凈信勝解決定喜樂。次應求法。當於一切佛法內論因論聲論醫論工論。應正勤求。應云何求。于佛正法應住猛利愛重求聞。設為聽聞一句善法。路猶鐵地尚歡喜入。何況欲聞多善言義。雖愛自身及諸資什。比愛正法非為譬喻。無足無倦深信柔和。心直見直愛德愛法。往法師所無詰難心。唯作妙寶．慧眼．智明．勝果．無罪．悅意之想。深生敬重無高慢心。不作壞戒．卑族．醜陋．拙文．鄙句．異意之想。唯為求善非顯己德。不為名利而求正法。應時殷重恭敬聽聞。勿起損害順求過心。于其自身亦不輕蔑。唯為求解。專精屬耳掃滌攝持。何義故求。于內明處為自修習利悟於他。于因明處為伏邪論安立正道。于聲明處為令信樂典語眾生深生敬等。于醫方明處為息眾病安樂眾生。于工業明處為以
少力多集珍財廣生饒益。要於此五次第勤求。無障智生資糧速滿。次應為他宣說正法。說五明處隨應利樂。云何而說。謂應安住如法威儀。不為無病處高坐等而說正法。諸佛菩薩敬重法故。令他於法極珍敬故。應無間說。勿作師拳。隨眾所欣次第標釋無慳吝想名隨順說。于有怨者應住慈心。於行惡者住利益心。于有樂放逸有苦下劣者。應住利益哀愍之心。不起嫉妒自讚毀他。不希名利恭敬讚歎而為說法。次應修行。于佛所制有罪三業善能遠離。所聞事業無倒修行。獨居閑靜思所聞法。無間殷重觀察稱量。未知求知。已知勿忘。未達推佛不生誹謗。恐無慧目直心強信。善知密意異說無動。于離言境專注繫心。離諸戲論無擾亂想。修奢摩他毗缽舍那。次應教授。應觀于彼心根意樂。隨宜為說處中之行。令其捨棄增上慢等。次應教誡。應遮有罪開許無罪。諸現行事暫行犯者如法諫誨。若有數犯。起無染異親善意樂呵擯令憶。下犯權時。上犯永擯。勿令犯者多攝非福。能正行者慈愛稱歎。謙沖曉喻令喜增修。次安三業。先以財物饒益有情。令聽所說奉教行故。于有癡者當行愛語。令其攝受瞻察正理。拔出不善勸安善處。于正事業應共修行。令所化生無他說故。次修波羅蜜多。施即舍位無貪三業。凡行佈施。若唯令樂不作善利。
【現代漢語翻譯】 現代漢語譯本 少用功而能聚集珍寶，廣泛地增長利益，要在這五個方面依次勤奮追求，使無障礙的智慧生起，迅速圓滿資糧。接下來應當為他人宣說正法，根據情況宣說五明（聲明，工巧明，醫方明，因明，內明）之處，使他人獲得利益和快樂。應當如何宣說呢？應當安住在如法的威儀中，不因為自己沒有疾病就坐在高座上等處宣說正法，因為諸佛菩薩都敬重佛法，爲了使他人對佛法極其珍視和敬重。應當不間斷地說，不要有所保留。隨著大眾所喜好的，依次標明解釋，沒有慳吝的想法，這叫做隨順宣說。對於有怨恨的人，應當安住慈悲之心；對於行為惡劣的人，安住利益之心；對於快樂而放逸的人，以及有痛苦而卑劣的人，應當安住利益和哀憫之心。不生起嫉妒，不自我讚揚而詆譭他人，不希望得到名利、恭敬和讚歎而為他人說法。接下來應當修行，對於佛所制定的有罪的三業（身，口，意），善於遠離。對於所聽聞的法義，沒有顛倒地修行。獨自居住在閑靜之處，思考所聽聞的佛法，不間斷地殷重地觀察和衡量。未知的努力求知，已知的不要忘記。沒有通達的，推究佛的本意，不生起誹謗。恐怕自己沒有智慧的眼目，就以正直的心強行相信。善於瞭解密意，對於不同的說法不為所動。對於遠離言語的境界，專注地繫念於心。遠離各種戲論，沒有擾亂的想法。修習奢摩他（止）和毗缽舍那（觀）。接下來應當教授，應當觀察他們的心性、根器和意樂，根據情況為他們宣說中道的行為，使他們捨棄增上慢等。接下來應當教誡，應當遮止有罪的行為，開許無罪的行為。對於那些已經發生的，暫時犯戒的行為，如法地勸誡和教誨。如果有人屢次犯戒，就以沒有染污的、特別親善的意樂來呵斥和擯棄，使他憶念。對於下品（小）的過犯，暫時擯棄；對於上品（大）的過犯，永遠擯棄。不要讓犯戒的人攝取過多的非福。對於能夠正確修行的人，慈愛地稱讚，謙虛地曉之以理，使他們歡喜地增加修行。接下來應當安住身口意三業，首先用財物饒益有情，使他們聽從所說的教導並奉行。對於愚癡的人，應當施行愛語，使他們攝受和觀察正理，拔出不善，勸導他們安住于善良之處。對於正當的事業，應當共同修行，使所教化的人不會聽信其他說法。接下來修習波羅蜜多（六度：佈施，持戒，忍辱，精進，禪定，般若），佈施就是捨棄慳吝的三業。凡是進行佈施，如果只是爲了使他人快樂而不作善事和利益，
【English Translation】 English version Exerting little effort but accumulating precious treasures, broadly increasing benefits, one should diligently pursue these five aspects in order, so that unobstructed wisdom arises and quickly fulfills the accumulation of merit. Next, one should proclaim the true Dharma to others, explaining the five sciences (Inner Science, Logic, Medicine, Arts and Crafts, and Linguistics) as appropriate, bringing benefit and joy to others. How should one proclaim it? One should abide in proper conduct and demeanor, not proclaiming the Dharma from a high seat or other such places simply because one is not ill, because all Buddhas and Bodhisattvas respect the Dharma, and to ensure that others deeply cherish and revere the Dharma. One should speak continuously, without holding back any teachings. Explaining and elucidating in accordance with the audience's preferences, without any stinginess, is called 'speaking in accordance.' Towards those who harbor resentment, one should maintain a mind of loving-kindness. Towards those who engage in evil deeds, maintain a mind of benefiting them. Towards those who are joyful and indulgent, as well as those who are suffering and inferior, one should maintain a mind of benefiting and compassion. Do not give rise to jealousy, do not praise oneself while disparaging others, and do not teach the Dharma seeking fame, gain, respect, or praise. Next, one should practice, skillfully abstaining from the three karmas (body, speech, and mind) that are considered sinful according to the Buddha's precepts. Practice the teachings one has heard without distortion. Reside alone in a quiet place, contemplating the Dharma one has heard, continuously and earnestly observing and measuring. Seek to know what is unknown, and do not forget what is known. If one has not understood, investigate the Buddha's intention and do not give rise to slander. Fearing that one lacks the eye of wisdom, do not blindly believe with a stubborn heart. Skillfully understand the hidden meanings, and remain unmoved by differing opinions. Focus the mind on the realm beyond words, free from all frivolous talk and without disturbing thoughts. Practice Shamatha (calm abiding) and Vipassana (insight). Next, one should instruct, observing their mind, capacity, and inclination, and appropriately teach them the middle way, enabling them to abandon arrogance and other such qualities. Next, one should admonish, prohibiting sinful actions and permitting non-sinful actions. For those who have already committed temporary transgressions, admonish and instruct them according to the Dharma. If someone repeatedly transgresses, rebuke and exclude them with a pure, especially kind intention, causing them to remember. For minor offenses, temporarily exclude them; for major offenses, permanently exclude them. Do not allow those who transgress to accumulate excessive non-virtue. For those who can practice correctly, praise them with loving-kindness, humbly explain the reasons, and encourage them to joyfully increase their practice. Next, one should settle the three karmas of body, speech, and mind. First, benefit sentient beings with material possessions, so that they listen to the teachings and follow them. Towards those who are foolish, one should use loving speech, enabling them to accept and examine the correct principles, removing them from unwholesome states and encouraging them to abide in wholesome states. For righteous endeavors, one should practice together, so that those being guided do not listen to other teachings. Next, practice the Paramitas (perfections: generosity, ethics, patience, diligence, concentration, and wisdom). Generosity is the act of relinquishing the three karmas of stinginess. Whenever giving is performed, if it only brings pleasure to others without creating merit or benefit,
或非利樂俱不應與。若唯善利而非安樂。或俱利樂皆應施與。若希財物恣彼所須。規諸斷心應隨自在。若求刀等為自他害。非己財物。媒媾他人。食等有蟲。無義樂具。殺害物法。邪作天祀。水陸眾生損殺處所。怨希仇隙。病冀非宜。饞嗜數求。愁憂規損。抑奪卑物。樂惡求位。奪施施他。卒暴損余。自違學處。怨親等所生分別心。許勝與劣。許多與少。或懷異意。生憤濁心。施已稱楊說恩。向彼撩擲所舍。邪厭惡求。妄興邪施。執為善凈。他之所引。怖自貧窮。余殘及穢與出家者。曾不告白竊施非法。不合儀物持以惠舍。數求還往親附攝屬。依世名譽。求報恩果。規余敬嘆。意劣限量。初少誑與后便傾敗。乖離屬己。自怠策他。不依來者次第均給。心不悅凈。後生悔惱。求真與假。先未運心。不應其時乖儀散亂。蚩笑輕弄令生愧𢠱見。來顰默研求不與。外道覓過求佛正法。炫賣秘藏業未成法。此等有過皆不應為。與上相違一切應作。財寶若乏應思來者。一是安樂非貧苦類。二是危苦無依怙等。揆己財足俱應遂願。少應善遣安樂來求。知有懷慳或先貧乏。寄之樹福。方便導利言。無損費仍為饒益。我有珍財隨汝取施。慎勿令彼求者空還。我若施時。汝應隨喜令懷悅意施種漸生。見來求相知樂應與。若有矯詐欺誑乞求。
掩過勿傷稱滿其愿。令無羞愧歡喜而往。有初欺誑后始覺知。勿舉勿訶但生悲愍。彼誤於我起此愆違。我懷喜心令彼無罪。若無財寶隨己所能。如法經求令施無闕。于佛正法巧妙宣揚。令諸有情隨應習施。見常惠舍應教數求策施者心。勿令鮮闕惡供朋黨不敬忘念。知余有法應求轉施。或書寫與。若見余無更寫無力。當應思審我非慳所蔽別礙勝須耶。若有慳礙即應施與。由施癡啞尚應無吝。況令闕乏妙智資糧。若無慳礙但為勝須。思施彼時為滅煩惱。爲念生類。為滿智因。觀無煩惱。見若不施增智資糧。當豐巧慧。亦為愛念此及餘生。若施彼時便唯念此。如是不施非違凈戒。善設軌儀曉喻發遣。若畜財寶。為作凈故心應奉施諸佛菩薩。雖畜寶財猶住聖種。恒思此福令常增長。如佛菩薩所寄護持。若觀施時不稱正理。應言賢首此是他物不許施汝。慰喻發遣。或持余財恭敬倍施。令知施者非慳故然。知此經等或非己物。于有怨苦德恩有情。應行慈悲喜捨而施。若有四障不能惠舍。應起四智而對除之。一有財寶心不樂施。應思由先曾未串習。今不強舍后更增背。故力勵修生覺悟智。二財鮮闕心不樂施。思此匱乏障施因緣。應起悲心。自受貧苦。見施利益生忍苦智。三財悅意心不樂施。思此耽著虛妄顛倒。應覺能生當來眾苦。故
【現代漢語翻譯】 現代漢語譯本： 掩蓋過失，不要傷害對方，要滿足他們的願望，讓他們沒有羞愧，歡喜地離開。如果他們一開始欺騙，後來才覺悟，不要揭發，不要責罵，只要生起悲憫之心，想：『他們因為我的緣故才犯下這樣的過錯，我應該懷著歡喜的心，讓他們沒有罪過。』如果沒有財寶，就儘自己的能力，如法地尋求，使佈施沒有欠缺。對於佛的正法，要巧妙地宣揚，使一切有情眾生都能隨順因緣學習佈施。見到經常行惠施的人，應該教導他們多次請求，激勵佈施者的心，不要讓他們吝嗇、缺少，不要惡劣地供養親朋黨羽，不要不恭敬、忘記。知道還有其他方法可以尋求轉施，或者書寫給予。如果看到其他人沒有能力再寫，就應該仔細思考：『我是不是被慳吝所矇蔽，爲了其他原因而阻礙了殊勝的需要呢？』如果是因為慳吝的緣故，就應該佈施，即使因為佈施而變得癡啞，尚且不應該吝惜，更何況是爲了使人缺少妙智的資糧呢？如果不是因為慳吝，而是爲了更殊勝的需要，思考佈施的時候，是爲了滅除煩惱，爲了憐念眾生，爲了圓滿智慧的因。觀察沒有煩惱，看到如果不佈施，就會增長智慧的資糧，就會有豐富的巧慧，也是爲了愛念此生和來生。如果佈施的時候，就只念及此生。像這樣不佈施，並不違反清凈的戒律。善於設定規範，曉之以理，遣送離開。如果積蓄了財寶，爲了使它清凈，內心應該奉獻給諸佛菩薩，即使積蓄了寶貴的財富，仍然安住于聖者的種性，經常思念這種福德，使它常常增長，如同諸佛菩薩所寄託的護持。如果觀察佈施的時候不符合正理，應該說：『賢首，這是他人的東西，不允許施捨給你。』安慰勸解，遣送離開，或者拿著其他的財物，恭敬地加倍佈施，讓他們知道佈施者不是因為慳吝才這樣做的。知道這些經典等，或者不是自己的東西。對於有怨恨、痛苦、有德、有恩的有情眾生，應該行慈悲喜捨而佈施。如果因為四種障礙而不能行惠施，應該生起四種智慧來對治消除它們。第一種是有財寶，內心卻不樂意佈施，應該思考這是因為過去沒有串習的緣故，現在不勉強佈施，以後會更加背離，所以要努力修行，生起覺悟的智慧。第二種是財富缺少，內心不樂意佈施，思考這種匱乏是障礙佈施的因緣，應該生起悲心，自己承受貧困的痛苦，看到佈施的利益，生起忍受痛苦的智慧。第三種是財富悅意，內心不樂意佈施，思考這種貪戀是虛妄顛倒的，應該覺悟到它會產生當來的眾多痛苦，所以 English version: Cover up faults and do not hurt others; fulfill their wishes, so that they leave without shame and with joy. If they initially deceive but later realize their mistake, do not expose or scold them, but instead generate compassion, thinking, 'They committed this transgression because of me; I should embrace a joyful heart and ensure they are without blame.' If you lack wealth, do your best to seek it lawfully, so that giving is not deficient. Skillfully proclaim the Buddha's true Dharma, enabling all sentient beings to learn giving according to their circumstances. When you see someone who frequently gives, you should teach them to request repeatedly, encouraging the giver's heart. Do not let them be stingy or deficient, do not make poor offerings to friends and allies, and do not be disrespectful or forgetful. Knowing there are other ways to seek and transfer giving, or to write and give. If you see that others lack the ability to write more, you should carefully consider, 'Am I obscured by stinginess, hindering a superior need for other reasons?' If it is due to stinginess, you should give, even if giving makes you foolish, you should not be miserly, let alone cause a lack of the resources of wonderful wisdom. If it is not due to stinginess but for a superior need, when considering giving, it is to eliminate afflictions, to have compassion for beings, and to fulfill the cause of wisdom. Observe the absence of afflictions, seeing that if you do not give, you will increase the resources of wisdom, and you will have abundant skill and wisdom, also to love and cherish this life and future lives. If you give at that time, you will only think of this life. Not giving in this way does not violate pure precepts. Skillfully set up norms, explain with reason, and send them away. If you accumulate wealth, to purify it, you should offer it to all Buddhas and Bodhisattvas in your heart. Even if you accumulate precious wealth, you still abide in the lineage of the noble ones, constantly thinking of this merit, so that it always increases, like the protection entrusted by all Buddhas and Bodhisattvas. If you observe that giving is not in accordance with the right principle, you should say, 'Virtuous one, this is someone else's property and is not allowed to be given to you.' Comfort and advise, and send them away, or take other wealth and respectfully give double, letting them know that the giver is not doing this out of stinginess. Knowing that these scriptures, etc., may not be your own. To sentient beings with resentment, suffering, virtue, and kindness, you should practice loving-kindness, compassion, joy, and equanimity when giving. If you cannot give due to the four obstacles, you should generate the four wisdoms to counteract and eliminate them. The first is having wealth but not being willing to give, you should think that this is because you have not practiced it in the past, and if you do not force yourself to give now, you will become even more estranged in the future, so you should strive to cultivate and generate the wisdom of awakening. The second is lacking wealth and not being willing to give, thinking that this lack is the cause of hindering giving, you should generate compassion, endure the suffering of poverty yourself, and seeing the benefits of giving, generate the wisdom of enduring suffering. The third is that wealth is pleasing, and you are not willing to give, thinking that this attachment is false and inverted, you should realize that it will produce many sufferings in the future, so
【English Translation】 Cover up faults and do not hurt others; fulfill their wishes, so that they leave without shame and with joy. If they initially deceive but later realize their mistake, do not expose or scold them, but instead generate compassion, thinking, 'They committed this transgression because of me; I should embrace a joyful heart and ensure they are without blame.' If you lack wealth, do your best to seek it lawfully, so that giving is not deficient. Skillfully proclaim the Buddha's true Dharma, enabling all sentient beings to learn giving according to their circumstances. When you see someone who frequently gives, you should teach them to request repeatedly, encouraging the giver's heart. Do not let them be stingy or deficient, do not make poor offerings to friends and allies, and do not be disrespectful or forgetful. Knowing there are other ways to seek and transfer giving, or to write and give. If you see that others lack the ability to write more, you should carefully consider, 'Am I obscured by stinginess, hindering a superior need for other reasons?' If it is due to stinginess, you should give, even if giving makes you foolish, you should not be miserly, let alone cause a lack of the resources of wonderful wisdom. If it is not due to stinginess but for a superior need, when considering giving, it is to eliminate afflictions, to have compassion for beings, and to fulfill the cause of wisdom. Observe the absence of afflictions, seeing that if you do not give, you will increase the resources of wisdom, and you will have abundant skill and wisdom, also to love and cherish this life and future lives. If you give at that time, you will only think of this life. Not giving in this way does not violate pure precepts. Skillfully set up norms, explain with reason, and send them away. If you accumulate wealth, to purify it, you should offer it to all Buddhas and Bodhisattvas in your heart. Even if you accumulate precious wealth, you still abide in the lineage of the noble ones, constantly thinking of this merit, so that it always increases, like the protection entrusted by all Buddhas and Bodhisattvas. If you observe that giving is not in accordance with the right principle, you should say, 'Virtuous one, this is someone else's property and is not allowed to be given to you.' Comfort and advise, and send them away, or take other wealth and respectfully give double, letting them know that the giver is not doing this out of stinginess. Knowing that these scriptures, etc., may not be your own. To sentient beings with resentment, suffering, virtue, and kindness, you should practice loving-kindness, compassion, joy, and equanimity when giving. If you cannot give due to the four obstacles, you should generate the four wisdoms to counteract and eliminate them. The first is having wealth but not being willing to give, you should think that this is because you have not practiced it in the past, and if you do not force yourself to give now, you will become even more estranged in the future, so you should strive to cultivate and generate the wisdom of awakening. The second is lacking wealth and not being willing to give, thinking that this lack is the cause of hindering giving, you should generate compassion, endure the suffering of poverty yourself, and seeing the benefits of giving, generate the wisdom of enduring suffering. The third is that wealth is pleasing, and you are not willing to give, thinking that this attachment is false and inverted, you should realize that it will produce many sufferings in the future, so
力勵捨生知倒智。四雖行施唯欣世果。當疾通達是邪果見。應觀諸行皆不堅牢離散速盡。不生欣樂唯求菩提生不堅智。應居閑靜起淳厚信。數數緣念多妙財寶。以意解力施諸眾生。故少用功生無量福。于所寶愛能自開舍。設艱辛得亦勿慳吝。信心恭敬自手應時不損自他。而行惠舍。此有三種。與凈妙物廣修財施。拔除恐怖修無畏施。勸修善業而行法施。速疾而與不作稽留。非彼疾望如速舍者。隨有即施非積方舍。于彼謙下無競無慢。戒即受學凈戒三業。凡修凈戒。正受凈意犯已還凈敬念無犯。正受有犯。觀他起愧。凈意有犯自顧生慚。故能護戒。還凈敬念。由前二故離諸惡作。初二后一能不毀戒。犯已還凈能還速出。即妙無量饒益大果勝利凈戒。在家出家俱修三種。一律儀戒。謂即七眾所受律儀。住出家者舍輪王位如棄穢草。不希天欲。況余財位。尚厭勝果。況卑賤事。勤更修余。非戒為足。離惡言念。設起速悔。漸為拘撿正理言念。聞難行事心不驚怯恕己勤修。不伺他非常察己過。見諸兇暴悲心攝受。害觸無恚勿行呵擯。有過悔除誓更勿犯。少欲喜足堪忍眾苦。不掉不躁威儀寂靜。離矯誑等諸邪命法。二攝善法戒。謂受戒后為大菩提所集善法。依戒獨處起聞思修。尊所敬事病所慈愍。說施善哉。德施讚歎。于善隨喜
。諸善迴向發願供養。精勤護戒。飲食知量密護根門。初后夜中常生覺寤。親依善友勿顧身財。于惡法中皆不忍受。善知因果乃至舍障。便能漸次住十度中。三饒益有情戒。于諸有情無倒事業皆為助伴。病者供侍。盲者啟導聾者撝義。啞者曉像。迷示遇途。疲施安息。缺支者惠以荷乘。愚駭者誨以勝慧除彼纏等。解他勝蔑勸斷慳惡。教獲珍財令信聖教盡結離苦。守恩思報見贊善來。歡慰吐誠談謔設座。隨答名利等增非劣。怖者救護。憂者開解。恒備資財隨求即與。初為依御後方濟給。若自匱乏巡覓與之。有眾同用自無隱費。數數應行教授教誡。除無利行余隨他轉。非訶違犯終不惱他。亦不輕誚令生愧𧹞。不彰他屈。不自貢高。不極親近。非不親近。亦不非時親近於彼。不毀他愛不讚他憎。非情交者不吐實誠。不屢希求不乖先諾。是名無量大功德藏。若諸菩薩先於菩提發弘願已欲勤修學。于能開授如法請受。時彼菩薩令求受者生殷重心專念長養。為正開授。若無授者。于佛像前如法自受。此後數思菩薩應作。非所應作聽聞解釋契經本母。若雖聰慧廣說乃至謗菩薩藏不應從受。不信謗毀亦勿開示。如住凈戒具大功德。彼誹謗者亦成大罪。言見未舍終不免離。非唯他勸及為勝他。自慧思擇起堅固受。有四他勝處法。一為名利
【現代漢語翻譯】 現代漢語譯本： 諸位善士應將功德迴向、發願、供養，精進勤勉地守護戒律，飲食有節制，嚴密守護六根（眼、耳、鼻、舌、身、意），在初夜和后夜時常保持覺醒。親近依止善友，不要顧惜自身財物，對於一切惡法都不能容忍。善於瞭解因果關係，乃至捨棄一切障礙，便能逐漸安住於十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）之中。 三種饒益有情戒（利益眾生的戒律）：對於一切有情眾生的無顛倒事業，都要成為他們的助伴。對於病人，要進行供養和侍奉；對於盲人，要引導他們；對於聾人，要用手勢表達意思；對於啞巴，要用影象來表達；對於迷路的人，要指示道路；對於疲憊的人，要給予安息；對於肢體殘缺的人，要給予車輛乘坐；對於愚笨和驚慌的人，要用殊勝的智慧來教誨，去除他們的煩惱等等。解除他人的勝慢和輕蔑，勸導他人斷除慳吝和惡行，教導他人獲得珍貴的財物，使他們相信聖教，最終解脫痛苦。守護恩情，思念報答，見到善行就讚美，用歡喜的言語安慰，坦誠相待，談笑風生，設定座位。根據對方的名聲和利益等情況，給予相應的幫助，不要使他們的情況變得更糟。對於恐懼的人，要救護他們；對於憂愁的人，要開解他們。經常準備好資財，隨求即予。開始時作為依靠和護衛，之後再給予供給。如果自己匱乏，也要四處尋找來給予他人。有大眾共同使用的東西，自己不要隱藏和浪費。要多次進行教授和教誡，除了無利益的行為，其餘的都要隨順他人。不要呵斥違犯者，始終不要惱害他人，也不要輕視嘲笑，使他人感到羞愧。不要宣揚他人的過失，不要自我貢高自大，不要過分親近，也不要不親近，也不要不合時宜地親近他們。不要毀壞他人所愛，不要讚揚他人所憎恨的。對於非情誼深厚的人，不要吐露全部的真心。不要屢次希求，不要違背先前的承諾。這被稱為無量的大功德藏。 如果各位菩薩先前已經發了廣大的菩提愿，想要勤奮地修學，對於能夠開示和傳授的人，要如法地請求接受教導。這時，那位菩薩要使請求接受教導的人產生殷重之心，專心致志地長養善根，為他們正確地開示和傳授。如果沒有傳授者，就在佛像前如法地自己接受。此後，要經常思考菩薩應該做的事情，以及不應該做的事情，聽聞和解釋契經的根本。如果有人雖然聰明，卻廣泛地說乃至誹謗菩薩藏，就不應該從他那裡接受教導。對於不相信和誹謗的人，也不要為他們開示。如同安住于清凈的戒律，具足廣大的功德一樣，那些誹謗者也會造下極大的罪過。只要這種見解沒有捨棄，就終究無法免離惡果。不要僅僅因為他人的勸說，或者爲了勝過他人，而是要用自己的智慧來思考選擇，發起堅固的信心來接受。有四種他勝處法（導致失敗的因素）：第一是爲了名利。
【English Translation】 English version: May all virtuous ones dedicate merit, make vows, and offer gifts. Diligently and earnestly guard the precepts, be moderate in diet, and closely guard the root faculties (eyes, ears, nose, tongue, body, and mind). Constantly remain awake during the early and late watches of the night. Closely rely on virtuous friends, without regard for personal wealth. Be intolerant of all evil dharmas. Be skilled in understanding cause and effect, and even relinquish all obstacles. Then, one can gradually abide in the ten perfections (generosity, ethics, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge). The three vows of benefiting sentient beings: For all the non-inverted activities of sentient beings, be a helpful companion. For the sick, provide offerings and service; for the blind, provide guidance; for the deaf, use gestures to convey meaning; for the mute, use images to express; for the lost, show the way; for the weary, provide rest; for the disabled, provide vehicles for transportation; for the foolish and frightened, teach with superior wisdom, removing their afflictions, and so on. Resolve others' arrogance and contempt, encourage the cessation of stinginess and evil deeds, teach them to obtain precious wealth, lead them to believe in the holy teachings, and ultimately liberate them from suffering. Guard kindness, remember to repay, praise good deeds when seen, comfort with joyful words, be sincere, engage in pleasant conversation, and provide seats. According to their reputation and benefits, provide corresponding assistance, without worsening their situation. For the fearful, provide protection; for the worried, provide relief. Always prepare resources and give them upon request. Initially, be a reliance and protector, and then provide support. If one is lacking oneself, seek around to give to others. For things used in common by the community, do not hide or waste them. Frequently engage in teaching and admonishment; except for unprofitable actions, follow others in other matters. Do not scold offenders, and never harm others, nor belittle or ridicule them, causing them shame. Do not proclaim others' faults, do not be self-conceited, do not be overly intimate, nor be not intimate, nor be intimate with them at inappropriate times. Do not destroy what others love, do not praise what others hate. For those who are not close friends, do not reveal all sincerity. Do not repeatedly request, do not break prior promises. This is called the immeasurable treasury of great merit. If all Bodhisattvas have previously made vast Bodhi vows and wish to diligently study, they should request to receive teachings from those who can reveal and transmit them in accordance with the Dharma. At this time, that Bodhisattva should cause the one requesting to receive teachings to generate a sincere mind, wholeheartedly cultivate roots of virtue, and correctly reveal and transmit to them. If there is no one to transmit, then one should receive them oneself before the Buddha image in accordance with the Dharma. Thereafter, one should frequently contemplate what Bodhisattvas should do and should not do, and listen to and explain the fundamental sutras. If someone, although intelligent, widely speaks and even slanders the Bodhisattva-pitaka, one should not receive teachings from them. For those who do not believe and slander, do not reveal the teachings to them. Just as abiding in pure precepts is endowed with great merit, those who slander will also create great sins. As long as this view is not abandoned, one will ultimately not be able to escape the evil consequences. Do not accept merely because of others' persuasion or to surpass others, but rather use one's own wisdom to contemplate and choose, and generate firm faith to accept. There are four defeats (factors leading to failure): first, for fame and gain.
恭敬自讚毀他。二從求財法慳吝不與。三害惱歸謝不捨怨結。四謗菩薩藏樂宣像法自信隨他。犯此不堪增長凈意攝大資糧。相似菩薩非真菩薩。略由二緣舍此凈戒。一舍無上菩提大愿。二上品纏犯他勝處。下中纏犯不捨凈戒。數犯四種都無慚愧。樂犯為德名上纏犯。非一暫行即名為舍。若無二緣。雖轉餘生凈戒不捨。餘生忘失雖數更受覺寤戒念。非新受得。住此戒者于佛法僧及安造處。應日日中隨應供養。下禮一拜。少贊四句。極生一信隨念實德。無令空度恭敬策勤。勿生大欲厭舍名利。敬侍耆德依理酬對。赴如法請。受無染施。舍無染法。于性遮罪應等護持。若為利他隨應現起。應住正命。三業寂靜。毀厭生死欲欣涅槃。惡聲稱譽自護清雪。陳謝侵犯不酬嗔弄。無染管御。時量倚眠離愛談謔。卑下求法斷除五蓋。不毀二乘。善究菩薩藏方學聲聞藏。精閑佛法方習外論。上聰敏者于日日中二分學內一分學外。猶如辛味而習近之。法可信愛方以利樂。聞如理法勵意往聽。巧依文義敬嘆法師。乃至現通能正引攝。如是一切若心狂亂重苦所逼。未受凈戒及住十地皆無違犯。與上相違當知有犯。若上纏犯。或三或多解諸乘者如法悔滅。悔已更受。下中纏犯對一發露。現前若無可對滅者。凈意自誓更勿重犯。由此于犯還出還凈。
{ "translations": [ "現代漢語譯本", "恭敬自讚毀他（恭敬地讚美自己，詆譭他人）。二從求財法慳吝不與（爲了求財，吝嗇而不給予）。三害惱歸謝不捨怨結（傷害惱怒別人，別人道歉也不肯原諒，結下怨恨）。四謗菩薩藏樂宣像法自信隨他（誹謗菩薩所藏的經典，喜歡宣揚相似的佛法，自信滿滿地跟隨他人）。犯此不堪增長凈意攝大資糧（犯了這些就不能增長清凈的意念，積累廣大的福德資糧）。相似菩薩非真菩薩（像似菩薩，不是真正的菩薩）。", "略由二緣舍此凈戒（大概由於兩種原因會捨棄這種清凈戒律）。一舍無上菩提大愿（捨棄了無上菩提的廣大誓願）。二上品纏犯他勝處（上品煩惱纏繞，觸犯了他勝罪）。下中纏犯不捨凈戒（下品和中品煩惱纏繞，不會捨棄清凈戒律）。數犯四種都無慚愧（多次觸犯以上四種情況，都毫無慚愧之心）。樂犯為德名上纏犯（以觸犯戒律為美德，名為上品煩惱纏繞）。非一暫行即名為舍（不是一次暫時的行為就叫做捨棄）。若無二緣。雖轉餘生凈戒不捨（如果沒有以上兩種原因，即使轉生到其他生命，清凈戒律也不會捨棄）。餘生忘失雖數更受覺寤戒念（即使在其他生命中忘記了，雖然多次重新受戒，覺醒時仍然會憶起戒律的念頭）。非新受得（不是重新受得的）。", "住此戒者于佛法僧及安造處（受持這種戒律的人，對於佛、法、僧以及建造佛像、寺廟的地方）。應日日中隨應供養（應該每天根據情況進行供養）。下禮一拜。少贊四句。極生一信隨念實德（至少禮拜一次，至少讚美四句，極盡虔誠地生起信心，隨唸佛菩薩的真實功德）。無令空度恭敬策勤（不要讓時間空過，恭敬地勉勵自己精進修行）。勿生大欲厭舍名利（不要生起大的慾望，厭惡捨棄名利）。敬侍耆德依理酬對（尊敬侍奉年長的有德之人，依據道理迴應）。赴如法請（應邀參加如法的邀請）。受無染施（接受沒有染污的佈施）。舍無染法（施捨沒有染污的佛法）。于性遮罪應等護持（對於自性罪和遮罪，應該平等地守護）。若為利他隨應現起（如果爲了利益他人，可以根據情況現起）。", "應住正命（應該安住于正命）。三業寂靜（身口意三業寂靜）。毀厭生死欲欣涅槃（厭惡生死輪迴，欣求涅槃寂靜）。惡聲稱譽自護清雪（對於惡名和稱讚，都要像保護清白的雪一樣）。陳謝侵犯不酬嗔弄（陳述謝罪，不以嗔恨戲弄他人）。無染管御（沒有染污的管理）。時量倚眠離愛談謔（有節制地休息睡眠，遠離愛慾的談笑）。卑下求法斷除五蓋（謙卑地尋求佛法，斷除五蓋）。不毀二乘（不詆譭聲聞乘和緣覺乘）。善究菩薩藏方學聲聞藏（深入研究菩薩藏，然後學習聲聞藏）。精閑佛法方習外論（精通佛法，然後學習外道理論）。上聰敏者于日日中二分學內一分學外（上等聰敏的人，每天用兩份時間學習佛法，一份時間學習外道理論）。猶如辛味而習近之（就像辛辣的食物一樣，適當地接近）。法可信愛方以利樂（佛法可以信賴和喜愛，才能用它來利益眾生）。聞如理法勵意往聽（聽到如理如法的佛法，要努力前往聽聞）。巧依文義敬嘆法師（巧妙地依據經文的意義，恭敬讚歎法師）。乃至現通能正引攝（乃至法師顯現神通，能夠正確地引導攝受）。", "如是一切若心狂亂重苦所逼（以上所有情況，如果心智狂亂，被重大痛苦所逼迫）。未受凈戒及住十地皆無違犯（沒有受持清凈戒律以及安住於十地菩薩果位，都沒有違犯）。與上相違當知有犯（與以上情況相反，應當知道是有違犯）。若上纏犯。或三或多解諸乘者如法悔滅（如果是上品煩惱纏繞，或者觸犯多次，通達各乘佛法的人應該如法懺悔滅罪）。悔已更受（懺悔之後重新受戒）。下中纏犯對一發露（下品和中品煩惱纏繞，對著一個人發露懺悔）。現前若無可對滅者（如果眼前沒有可以懺悔的對象）。凈意自誓更勿重犯（以清凈的意念發誓，不再重複犯錯）。由此于犯還出還凈（由此對於所犯的罪過，可以還出，恢復清凈）。" ], "english_translations": [ "English version", 'Respectfully praising oneself and disparaging others. Second, being stingy and unwilling to give when asked for wealth according to the Dharma. Third, causing harm and annoyance, and not forgiving even when apologized to, thus creating resentment. Fourth, slandering the Bodhisattva\'s teachings, delighting in propagating similar teachings, and confidently following others. Committing these actions makes one incapable of increasing pure intention and accumulating great merit and resources. Those who resemble Bodhisattvas are not true Bodhisattvas.', 'Briefly, there are two reasons for abandoning this pure precept. First, abandoning the great vow of unsurpassed Bodhi (supreme enlightenment). Second, being overcome by upper-level afflictions and committing a defeat (Parajika) offense. Being overcome by lower or middle-level afflictions does not lead to abandoning the pure precept. Repeatedly committing the four types of offenses without any shame, and delighting in committing offenses as if it were a virtue, is called being overcome by upper-level afflictions. A single, temporary act does not constitute abandonment. If there are no two reasons, the pure precept is not abandoned even if one is reborn in another life. Even if one forgets in another life and receives the precept again, the memory of the precept will awaken. It is not a newly received precept.', 'One who abides by this precept should make offerings to the Buddha, Dharma, Sangha, and places of construction (temples, statues) daily, as appropriate. At the very least, offer one bow, praise with four lines, and generate utmost faith, contemplating the real virtues. Do not let time pass in vain; diligently encourage oneself with respect. Do not generate great desires, and be averse to abandoning fame and gain. Respectfully serve virtuous elders and respond to them according to reason. Attend lawful invitations. Receive undefiled offerings. Give undefiled teachings. One should equally protect both the naturally sinful and the prohibited offenses. If it is for the benefit of others, one should manifest accordingly.', 'One should abide in right livelihood. The three karmas (body, speech, and mind) should be tranquil. Disgust and aversion to birth and death, and desire and joy in Nirvana. Protect one\'s reputation from evil rumors and praise, like protecting pure snow. Confess and apologize for offenses, and do not retaliate with anger or mockery. Manage without defilement. Rest and sleep in moderation, and refrain from affectionate talk and jokes. Humbly seek the Dharma and cut off the five hindrances. Do not disparage the Two Vehicles (Shravakayana and Pratyekabuddhayana). Thoroughly study the Bodhisattva\'s teachings before learning the Shravaka\'s teachings. Be proficient in Buddhist teachings before studying external doctrines. Those who are highly intelligent should spend two parts of their day studying internal teachings and one part studying external teachings, like approaching spicy flavors with caution. Only use the Dharma, which is trustworthy and lovable, to benefit and bring joy. When hearing the Dharma that is in accordance with reason, strive to go and listen. Skillfully rely on the meaning of the text and respectfully praise the Dharma teacher. Even if they manifest supernatural powers, they can correctly guide and gather.', 'All of the above, if one\'s mind is deranged or oppressed by great suffering, and one has not received the pure precept or is abiding in the tenth Bhumi (stage of a Bodhisattva), there is no violation. If it is contrary to the above, know that there is a violation. If one is overcome by upper-level afflictions, or has committed offenses three or more times, those who understand the various vehicles should repent and eliminate the offenses according to the Dharma. After repenting, receive the precept again. If one is overcome by lower or middle-level afflictions, confess to one person. If there is no one present to confess to, make a vow with a pure intention not to repeat the offense. By this, one can emerge from the offense and return to purity.' ] }
依此修習得三滿業。一行滿。由無缺犯三業清凈。二意滿。為法出家求大菩提。乃至不為當來異熟。三因滿。昔行妙業今得勝果復能修善。豈非安樂。與此相違衰損危苦。為持凈戒舍大財位。乃至命終無少缺犯。恒不放逸亦不誤犯。由此生生常獲五利。一為十方諸佛護念。二捨命時住大歡喜。三持戒者常為親友。四功德藏成就圓滿。五生常得戒戒成其性。為住其心成就佛法利有情故專精勿犯。忍即于境所有無嗔精進審慧。此有三種。一耐怨害忍。謂遇他害應作是思。此我先業。今若不忍更作苦因。便非愛己成自縛害。又自他身性皆行苦。彼無知故增害我身。我既有知寧增彼苦。聲聞自利尚不苦他。我既利他應忍他害。作此思已應修五想。一念彼於我無始長時或為親屬或為我友。應舍怨害住親善想。二念托眾緣唯行。唯法都無有我。誰為怨害。應舍有情住唯法想。三念彼生長自性無常。我極報怨不過斷命。誰有智者于彼身命生死法中而欲更殺。尚不應起染濁之心。況復加害。應舍常堅住無常想。四念衰盛者皆為三苦恒所隨逐。我今于彼應設方便令永舍離。何容更苦。應斷有樂住有苦想。五念求菩提本為生類。應與義利攝受為親。何容今者返加怨害。應舍於他住攝受想。自無憤勃不報他怨。亦不隨眠流注相續。故於怨害皆
【現代漢語翻譯】 現代漢語譯本 依此修習可以獲得三種圓滿的功德。第一是行為圓滿：因為沒有違犯戒律，所以身、口、意三業清凈。第二是意樂圓滿：爲了佛法而出家，追求偉大的菩提，甚至不爲了將來的異熟果報。第三是因地圓滿：過去行持殊勝的善業，今生才能獲得殊勝的果報，並且還能繼續修習善法。這難道不是安樂嗎？與此相反，則是衰敗、損失、危難和痛苦。爲了持守清凈的戒律，捨棄巨大的財富和地位，乃至生命終結也沒有絲毫違犯，始終不放逸，也不誤犯。因此，生生世世都能獲得五種利益：一是受到十方諸佛的護念；二是在捨棄生命時，內心充滿歡喜；三是持戒的人常常成為親密的朋友；四是功德寶藏成就圓滿；五是生生世世都能得到戒律，戒律成為他的本性。爲了安住其心，成就佛法，利益有情眾生，所以要專心精進，不要違犯戒律。 忍辱，就是對於境界上所有的事情沒有嗔恨，精進地進行審視和智慧的判斷。這有三種：第一是耐怨害忍，就是當遇到他人傷害時，應該這樣思考：『這是我過去所造的業。如果現在不忍耐，就會造下新的痛苦之因，那就不是愛護自己，而是自我束縛和傷害。』而且自己和他人的身體，其本性都是在承受痛苦。他們因為無知，所以才增加對我的傷害。我既然有智慧，怎麼能增加他們的痛苦呢？聲聞乘爲了自己的利益，尚且不使他人受苦，我既然要利益他人，就應該忍受他人的傷害。這樣思考之後，應該修習五種觀想：一是想到他們在無始劫的漫長時間裡，或許曾經是我的親屬，或許是我的朋友。應該捨棄怨恨和傷害，安住在親善的想法中。二是想到一切都是依託眾緣而執行，一切都是法，根本沒有一個『我』，那麼誰是怨恨和傷害的主體呢？應該捨棄對有情的執著，安住在唯有法的想法中。三是想到他們生長在自性無常之中，我即使極力報復，也不過是斷送他們的性命。誰有智慧，會在他們的身命和生死法中，想要進一步殺害他們呢？甚至不應該生起染污的心，更何況是加以傷害呢？應該捨棄常堅的想法，安住在無常的想法中。四是想到衰敗和興盛的人，都是被三種痛苦恒常地跟隨。我現在對於他們，應該想辦法讓他們永遠舍離痛苦，怎麼能再增加他們的痛苦呢？應該斷除對快樂的執著，安住在有痛苦的想法中。五是想到追求菩提的根本目的是爲了眾生，應該給予他們利益，攝受他們成為親人，怎麼能現在反而增加怨恨和傷害呢？應該捨棄對他們的怨恨，安住在攝受他們的想法中。自己沒有憤恨和勃然大怒，不報復他人的怨恨，也不讓怨恨的情緒潛藏、流淌和相續。所以對於怨恨和傷害，都應該...
【English Translation】 English version By cultivating in this way, one attains three kinds of complete karma. First, complete action: because of not violating precepts, the three karmas of body, speech, and mind are purified. Second, complete intention: renouncing home for the sake of the Dharma, seeking great Bodhi, and not even for the sake of future ripening results. Third, complete cause: in the past, performing wonderful deeds, and now obtaining superior results, and also being able to continue cultivating goodness. Is this not happiness? The opposite of this is decline, loss, danger, and suffering. To uphold pure precepts, one abandons great wealth and position, and even until the end of life, there is no slight violation, constantly without negligence, and also without unintentional violation. Because of this, in life after life, one constantly obtains five benefits: first, being protected and念 by all the Buddhas of the ten directions; second, at the time of abandoning life, dwelling in great joy; third, those who uphold precepts are constantly close friends; fourth, the treasury of merit is completely accomplished; fifth, in life after life, one constantly obtains precepts, and precepts become one's nature. In order to abide in this mind, accomplish the Buddhadharma, and benefit sentient beings, one should be focused and diligent, and not violate precepts. Patience is, with regard to all things in the realm, having no anger, and diligently engaging in examination and wise judgment. There are three types of this: first, patience in enduring resentment and harm, which means that when encountering harm from others, one should think in this way: 'This is my past karma. If I do not endure now, I will create new causes of suffering, which would not be loving myself, but rather self-bondage and harm.' Moreover, one's own body and the bodies of others are inherently subject to suffering. Because they are ignorant, they increase harm to my body. Since I have knowledge, how can I increase their suffering? Even the Shravakas, for their own benefit, do not cause suffering to others. Since I am to benefit others, I should endure harm from them.' After thinking in this way, one should cultivate five thoughts: first, think that in the beginningless long time, they may have been my relatives or my friends. One should abandon resentment and harm, and dwell in thoughts of kindness and goodwill. Second, think that everything operates based on conditions, everything is Dharma, and there is no 'I' at all. So who is the subject of resentment and harm? One should abandon attachment to sentient beings, and dwell in thoughts of only Dharma. Third, think that they grow in a nature of impermanence. Even if I retaliate to the extreme, it would only be to end their lives. Who with wisdom would want to further kill them in their lives and the Dharma of birth and death? One should not even give rise to defiled thoughts, let alone inflict harm. One should abandon thoughts of permanence and solidity, and dwell in thoughts of impermanence. Fourth, think that those who decline and prosper are constantly followed by the three sufferings. Now, for them, I should find ways to help them permanently abandon suffering. How can I increase their suffering? One should abandon attachment to pleasure, and dwell in thoughts of suffering. Fifth, think that the fundamental purpose of seeking Bodhi is for sentient beings. One should give them benefits and embrace them as relatives. How can I now increase resentment and harm? One should abandon resentment towards them, and dwell in thoughts of embracing them. One does not have anger and rage, does not retaliate for the resentment of others, and does not allow the emotions of resentment to lie dormant, flow, and continue. Therefore, with regard to resentment and harm, one should...
能忍受。二安受苦忍。若逄事苦應作是思。我從無始愚癡過失。為求諸欲尚受眾苦。況求菩提成大事業。縱經百千俱胝大苦亦應忍受。況小苦哉。若於一切四事什物鮮弊稽侮不生憂惱。世法衰毀乃至病死。住四威儀。為攝受法。正毀形貌。著壞色衣。自兢攝。行乞求。棄非法財。絕淫慾樂。修善。利益。如法。勤劬。皆能忍受。精進匪懈求大菩提離異染心勿生退轉。三諦察法忍。於三寶等串習凈智善安勝解故。于羸劣卑賤有情。自居尊貴臣隸等所。怨親中等皆能忍受。眾前屏處晝夜往來。乃至疾臥三業修習。于有損惱由忍故離。于有所求由忍故與。恒作饒益先後無異。非一益已舍而不益。怨所速謝。怨謝速受。勿令於己生疲極心。不堪忍所起上慚愧。審觀由忍現世安樂。能除不善引安樂因臨終不悔。後生善趣無怨無仇。證無上覺。亦見不忍所有苦果。自作教他贊勵慶慰。精進即是修善品時勇悍三業。此略有三。一加行精進。謂修善前心生勇悍先擐誓甲。我今為脫一有情苦。以千大劫等一日夜或復過此百千倍數。常處地獄方證菩提。我之勇悍亦無退屈。何況所經時短苦薄。於此能起少分信解尚長無量大菩提因。何況成就。故修善位無少怯劣。二攝善精進。謂此能引能滿眾行。一切分別煩惱異論苦觸不動。殷重乃至離慢而
【現代漢語翻譯】 現代漢語譯本： 能忍受。二是安受苦忍。如果遇到困苦的事情，應當這樣思考：『我從無始以來，因為愚癡和過失，爲了追求各種慾望尚且承受了眾多痛苦，更何況是爲了追求菩提成就偉大的事業，即使經歷成百上千俱胝的大苦也應當忍受，更何況是小小的苦難呢？』如果對於一切四事供養的什物，即使是陳舊破損、輕慢侮辱，也不產生憂愁煩惱。世間的興衰榮辱乃至疾病死亡，都能安住於行住坐臥四種威儀之中，爲了攝受佛法，端正自己的形貌，穿著粗陋的衣服，自我約束，行乞，捨棄不合法的錢財，斷絕淫慾的快樂，修習善良，利益眾生，如法行事，勤奮努力，都能忍受。精進而不懈怠地追求偉大的菩提，遠離各種不同的染污之心，不要產生退轉之心。 三是諦察法忍。因為對於三寶等長期串習清凈的智慧，善於安住殊勝的理解，所以對於弱小卑賤的眾生，自己處於尊貴臣屬等地位，對於怨家、親友、中等之人，都能忍受。在眾人面前、隱蔽之處，白天黑夜往來，乃至迅速地躺下休息，身口意三業的修習，對於有損害惱怒的事情，因為忍耐而遠離；對於有所求的事情，因為忍耐而給予。恒常地利益眾生，無論先後都沒有差別，不是隻利益一次就捨棄不再利益。對於怨恨，要迅速地道歉；對於道歉，要迅速地接受，不要讓對方對自己產生疲憊厭倦的心。因為不能忍耐所產生的慚愧，要仔細觀察，因為忍耐，現世才能安樂，能夠去除不善，引來安樂的原因，臨終時沒有後悔，後世能夠往生善道，沒有怨恨和仇敵，證得無上覺悟。也能看到不能忍耐所帶來的各種苦果。自己這樣做，教導他人這樣做，讚歎鼓勵，慶賀安慰。精進就是修習善品時勇猛精進的身口意三業。這大致有三種：一是加行精進，就是在修習善事前，心中生起勇猛精進之心，先穿上誓願的盔甲，『我現在爲了解脫一個有情眾生的痛苦，即使經歷一千大劫，每一日夜都相當於或者超過此百千倍數的時間，常處地獄，也要證得菩提。』我的勇猛精進之心也不會退縮，更何況所經歷的時間短暫，痛苦輕微呢？對於此能夠生起少許的信心和理解，尚且能增長無量的大菩提之因，更何況是成就呢？所以在修習善法的時候，不要有絲毫的怯懦和退縮。二是攝善精進，就是說這種精進能夠引導和圓滿各種修行，對於一切分別、煩惱、不同的議論和痛苦的觸碰都不動搖，殷重乃至遠離傲慢而。
【English Translation】 English version: Able to endure. Second is enduring suffering peacefully. If encountering difficult matters, one should think thus: 'From beginningless time, due to ignorance and faults, I have endured many sufferings in seeking various desires. How much more should I endure even hundreds of thousands of kotis of great suffering in seeking Bodhi to accomplish a great undertaking? How much less should I endure small sufferings?' If, regarding all four kinds of offerings, even if they are old, damaged, treated with contempt and insult, one does not generate worry or distress. The rise and fall of worldly affairs, even sickness and death, one can abide in the four postures of walking, standing, sitting, and lying down. In order to gather and uphold the Dharma, one straightens one's appearance, wears coarse clothing, self-restrains, goes begging, abandons unlawful wealth, cuts off the pleasures of lust, cultivates goodness, benefits sentient beings, acts according to the Dharma, and diligently strives, all of which one can endure. Vigorously and without懈怠 seeking great Bodhi, staying away from various defiled minds, and not generating a retreating mind. Third is discerning the Dharma with endurance. Because of long-term familiarity with pure wisdom regarding the Three Jewels, one is good at abiding in superior understanding, therefore, towards weak and lowly sentient beings, oneself being in a noble position, subordinates, etc., one can endure enemies, friends, and neutral parties. In front of crowds, in secluded places, coming and going day and night, even quickly lying down to rest, the cultivation of body, speech, and mind, one is separated from harmful and annoying things because of endurance; for things that are sought, one gives because of endurance. Constantly benefiting sentient beings, there is no difference between before and after, not just benefiting once and then abandoning. For resentment, one should quickly apologize; for apologies, one should quickly accept, not allowing the other party to generate a tired and weary mind towards oneself. The shame arising from not being able to endure, one should carefully observe, because of endurance, one can have peace and happiness in this life, able to remove unwholesome things, leading to the causes of happiness, without regret at the time of death, and being reborn in good realms in the next life, without resentment and enemies, attaining unsurpassed enlightenment. One can also see the various bitter fruits brought about by not being able to endure. Doing this oneself, teaching others to do this, praising and encouraging, congratulating and comforting. Diligence is the courageous and vigorous body, speech, and mind when cultivating good qualities. This roughly has three types: First is preparatory diligence, which is before cultivating good deeds, generating a courageous and vigorous mind, first putting on the armor of vows, 'Now, in order to liberate the suffering of one sentient being, even if I experience a thousand great kalpas, each day and night being equivalent to or exceeding this by hundreds of thousands of times, constantly abiding in hell, I must attain Bodhi.' My courageous and vigorous mind will not retreat, how much more so when the time experienced is short and the suffering is light? Being able to generate a little faith and understanding in this, one can still increase immeasurable causes of great Bodhi, how much more so to achieve it? Therefore, when cultivating good deeds, do not have the slightest timidity or retreat. Second is gathering good diligence, which means that this diligence can guide and fulfill various practices, and one is unmoved by all discriminations, afflictions, different opinions, and painful touches, being earnest and even staying away from arrogance.
行。世尊恒時稱讚精進。故能滿善疾證菩提。三饒益有情精進。謂即前說利樂有情種種策勵。如是遠離身資什想。盡眾同分無間無廢。平等通達功德相應。不緩不急無倒修習。能令染法不生斷滅。亦令白法新生廣大。三業凈三慧增。無舍無退無下無倒勤勇而行。有勢有勤有勇堅猛不捨善軛。猛利樂欲等修無倦。如滅頭燃疾斷煩惱。法隨法行。護己利他靜慮即是聞思為先心一境性。此有三種。一現法樂住靜慮。謂離分別惛掉愛相。能生輕安寂靜等持。二引發神通靜慮。謂能引住神通等持。三饒益有情靜慮。謂為利樂所有等持。由依靜慮能成咒術息災厄。除眾病致甘雨拔怖畏。施財位與飲食。諫誨放逸造應作事。神通記說教誡變現。乃至放光息除眾苦。亦能永斷一切重障。慧即于境如理簡擇此有三種。一于所知隨覺真慧。謂于無我真勝義中平等明覺。二於五明三聚妙慧。謂攝受此能速圓滿智資糧覺。三作有情諸義利慧。謂助伴等俱行妙覺。學內明處凈慧為依。示現愚癡教導放逸贊勵怯弱慶慰勤修。次修四攝事。一者佈施。如上已訖。二者愛語。常說悅意諦實如法引義之語。遠離顰蹙含笑。先言命進問安。隨宜慰喻。見有昌盛而不自知覺善法增而申慶悅。說佛法教恒為勝益。於己怨仇起清凈意。于極癡者誓除疑惑。于真福田
【現代漢語翻譯】 好的。世尊總是讚歎精進，因此能夠圓滿善行，迅速證得菩提（覺悟）。三種饒益有情的精進，就是前面所說的利益和安樂有情的各種策勵。像這樣遠離對自身和財物的貪戀，盡一切努力，沒有間斷和廢弛，平等通達與功德相應的法，不緩慢也不急躁，沒有顛倒地修習，能夠使染污的法不生起和斷滅，也能使清凈的法新生和廣大。身、口、意三業清凈，聞、思、修三慧增長，沒有捨棄、退縮、低劣、顛倒，勤奮勇猛地修行。有力量、有勤奮、有勇氣，堅定勇猛不捨棄善的責任。以猛烈的意樂等修習，沒有疲倦，像撲滅頭上燃燒的火焰一樣迅速斷除煩惱，如法修行。守護自己的利益也利益他人，靜慮（禪定）就是以聽聞和思考為先導，使心專注於一個境界。這有三種：一是現法樂住靜慮，就是遠離分別、昏沉、掉舉、貪愛等現象，能夠產生輕安和寂靜的等持（專注狀態）。二是引發神通靜慮，就是能夠引發和安住于神通的等持。三是饒益有情靜慮，就是爲了利益和安樂一切有情的等持。依靠靜慮能夠成就咒術，息滅災難，消除各種疾病，帶來甘甜的雨水，拔除恐懼，施予財富和地位，給予飲食，勸誡放逸的人，做應該做的事情。通過神通記說、教誡、變現，乃至放出光明息滅眾生的痛苦，也能永遠斷除一切深重的業障。智慧就是對於所觀察的境界如理地簡擇，這有三種：一是對所知之境隨之覺悟的真慧，就是對於無我的真實勝義諦平等而明瞭地覺悟。二是對五明和三聚的妙慧，就是攝受這些能夠迅速圓滿智慧資糧的覺悟。三是做利益有情的事情的智慧，就是助伴等共同修行的妙覺。以學習內明處的清凈智慧為基礎，示現愚癡來教導放逸的人，讚揚和鼓勵怯弱的人，慶賀和安慰勤奮修行的人。接下來修習四攝事：一是佈施，如上面已經說過的。二是愛語，經常說令人喜悅、真實、如法、引人向善的話語，遠離皺眉，面帶微笑。先說話問候，問候平安，根據情況安慰和勸導。看到別人昌盛而不自知，覺察到善法增長而表示慶賀。宣說佛法教義，總是爲了殊勝的利益。對於自己的怨仇生起清凈的意念。對於極其愚癡的人發誓消除他們的疑惑。對於真正的福田（值得供養的人） 好的。世尊恆時稱讚精進。故能滿善疾證菩提（覺悟）。三饒益有情精進。謂即前說利益和安樂有情種種策勵。像這樣遠離對自身和財物的貪戀，盡一切努力，沒有間斷和廢弛，平等通達與功德相應的法，不緩慢也不急躁，沒有顛倒地修習，能夠使染污的法不生起和斷滅，也能使清淨的法新生和廣大。身、口、意三業清淨，聞、思、修三慧增長，沒有捨棄、退縮、低劣、顛倒，勤奮勇猛地修行。有力量、有勤奮、有勇氣，堅定勇猛不捨棄善的責任。以猛烈的意樂等修習，沒有疲倦，像撲滅頭上燃燒的火焰一樣迅速斷除煩惱，如法修行。守護自己的利益也利益他人，靜慮（禪定）就是以聽聞和思考為先導，使心專注於一個境界。這有三種：一是現法樂住靜慮，就是遠離分別、昏沉、掉舉、貪愛等現象，能夠產生輕安和寂靜的等持（專注狀態）。二是引發神通靜慮，就是能夠引發和安住在神通的等持。三是饒益有情靜慮，就是為了利益和安樂一切有情的等持。依靠靜慮能夠成就咒術，息滅災難，消除各種疾病，帶來甘甜的雨水，拔除恐懼，施予財富和地位，給予飲食，勸誡放逸的人，做應該做的事情。通過神通記說、教誡、變現，乃至放出光明息滅眾生的痛苦，也能永遠斷除一切深重的業障。智慧就是對於所觀察的境界如理地簡擇，這有三種：一是對所知之境隨之覺悟的真慧，就是對於無我的真實勝義諦平等而明瞭地覺悟。二是對五明和三聚的妙慧，就是攝受這些能夠迅速圓滿智慧資糧的覺悟。三是做利益有情的事情的智慧，就是助伴等共同修行的妙覺。以學習內明處的清淨智慧為基礎，示現愚癡來教導放逸的人，讚揚和鼓勵怯弱的人，慶賀和安慰勤奮修行的人。接下來修習四攝事：一是佈施，如上面已經說過的。二是愛語，經常說令人喜悅、真實、如法、引人向善的話語，遠離皺眉，面帶微笑。先說話問候，問候平安，根據情況安慰和勸導。看到別人昌盛而不自知，覺察到善法增長而表示慶賀。宣說佛法教義，總是為了殊勝的利益。對於自己的怨仇生起清淨的意念。對於極其愚癡的人發誓消除他們的疑惑。對於真正的福田（值得供養的人）
【English Translation】 Okay. The World Honored One (Sezun) always praises diligence. Therefore, one can fulfill goodness and quickly attain Bodhi (enlightenment). Three kinds of diligence that benefit sentient beings are the various encouragements to benefit and bring happiness to sentient beings as mentioned earlier. Like this, being far away from attachment to oneself and possessions, exerting all efforts, without interruption or abandonment, equally understanding the Dharma corresponding to merit, practicing without slowness or haste, without inversion, can prevent the arising and destruction of defiled Dharmas, and can also cause pure Dharmas to be newly born and expanded. The three karmas of body, speech, and mind are purified, the three wisdoms of hearing, thinking, and meditation increase, without abandonment, retreat, inferiority, or inversion, diligently and bravely practicing. Having strength, diligence, and courage, firmly and bravely not abandoning the yoke of goodness. Practicing with intense desire and joy, without weariness, like extinguishing a fire burning on one's head, quickly cutting off afflictions, practicing according to the Dharma. Protecting one's own benefit and also benefiting others, Dhyana (meditative concentration) is to make the mind focus on one object, preceded by hearing and thinking. There are three types of this: first, Dhyana that abides in the joy of the present life, which is to be far away from phenomena such as discrimination, dullness, agitation, and attachment, and can produce ease and tranquility in Samadhi (state of concentration). Second, Dhyana that evokes supernatural powers, which is to be able to evoke and abide in Samadhi of supernatural powers. Third, Dhyana that benefits sentient beings, which is Samadhi for the benefit and happiness of all sentient beings. Relying on Dhyana can accomplish mantras, pacify disasters, eliminate various diseases, bring sweet rain, remove fear, bestow wealth and status, give food and drink, admonish the negligent, and do what should be done. Through supernatural powers, prophecies, teachings, transformations, and even emitting light to extinguish the suffering of sentient beings, one can also permanently cut off all heavy karmic obstacles. Wisdom is to rationally discern the observed object, and there are three types of this: first, true wisdom that awakens to the known, which is to equally and clearly awaken to the true ultimate reality of no-self. Second, wonderful wisdom of the five sciences and the three aggregates, which is to embrace these awakenings that can quickly fulfill the accumulation of wisdom. Third, wisdom that does things that benefit sentient beings, which is the wonderful awakening of fellow practitioners. Based on learning the pure wisdom of the inner sciences, showing foolishness to teach the negligent, praising and encouraging the timid, congratulating and comforting the diligent practitioners. Next, practice the four means of gathering: first, giving, as already mentioned above. Second, loving speech, always speaking pleasant, truthful, lawful, and beneficial words, being far away from frowning, and having a smile on one's face. Speaking first to greet, asking about peace, comforting and advising according to the situation. Seeing others prospering without knowing it themselves, noticing the increase of good Dharmas and expressing congratulations. Proclaiming the Buddha's teachings, always for the sake of supreme benefit. Generating pure thoughts towards one's enemies. Vowing to eliminate the doubts of the extremely foolish. Towards the true field of merit (those worthy of offerings)
諂誑惡行。都無嫌恨修難行愛語。欲除障蓋為說先作。心調善者為說諦法。多放逸者誨令出離。有疑惑者談說抉擇。依四凈語起八聖語。三者利行。由愛語故先示正理。隨所覺處悲無染心勸導調伏安處建立。能令獲得現利財位后利出家俱利離欲輕安解脫。習近惡友未植善根。著大財位深極放逸。外道僻執邪見誹謗。常起八纏十惡業者。於此一切皆能開解起大悲心。雖受大苦心無勞倦倍生歡喜。雖處財位最勝第一。而自卑屈如仆如奴如旃荼羅如孝子等。無染無偽真實哀憐。慈愍之心永不退轉。四者同事。以此義利若勸他學亦自修學。教他知已所修同事。善根堅固不生退轉。令作是念。此所教我定有利樂。彼自行故。不爾便言。汝自不善。何能教我。汝且於他咨受此事。次供養三寶。一于對現前佛設利羅及制多等所親面供養。二于餘三世十方佛制多等作佛等想修不現前供養。三現對前時復作是念。一佛制多等法性即三世十方諸佛制多等法性。故我今者現前供養一佛制多等。即是供養三世十方佛制多等。修現前不現前供養。若佛滅后造一或多佛制多等而為供養。當獲無量大福德果。受大梵福無數大劫不墮惡趣。亦滿無上菩提資糧。四于如是所唯自供養。五若起悲心以隨力物施貧苦等。愿彼安樂令他供養。六或俱供養。七以花
香等敬問禮拜。乃至以珍寶等修財敬供養。八即以財敬長時多妙乃至凈心迴向菩提修廣大供養。九不以輕慢矯詐放逸不凈物等。修無染供養。自力集財從他求得。發願想化為百千身恭敬禮拜。一一化身出百千手持散花香。出百千聲歌贊實德。復出百千妙莊嚴具而為供養。于贍部洲乃至十方所有供養普生隨喜。雖少用功而興無邊廣大供養。應起善心真歡喜心精勤修學。十若有須臾修四無量。乃至少時信忍離言真如法性。起無分別住無相心。即為守護菩薩凈戒乃至修行四攝事等。修正行供養應念。此為最上勝妙。過前供養百千萬倍不可比喻。修供養時應念。如來是大福田具大恩德。有情中尊極難遇。獨出衆義依止。於法于僧供養思念隨應亦爾。當獲大果。說不能盡。次應親近善友。戒無穿缺．多聞．修證．哀愍．無畏．堪忍．無倦．言詞辨了．名善友相。求施利樂．於此正知．有力善權．饒益不捨．大悲無儻．名為善友所作不虛威儀圓滿．言行敦肅．無矯．無嫉．儉畜隨舍．是名善友可為依信。諫舉．令憶．教授．教誡．能為說法．是名善友于所化生為善友事。有病無病愛敬供侍。翹問迎禮修和敬業。四事什物不闕應時詣敬承事問聽無動。名為親近。次修無量。法界有情總為三類。一無苦無樂。二有苦。三有樂。於此三類
【現代漢語翻譯】 現代漢語譯本 用香等物品恭敬地問候、禮拜，甚至用珍寶等財物恭敬地供養。（八）即是用財物恭敬地、長時間地、以眾多美好的物品，乃至用清凈的心迴向菩提，修習廣大的供養。（九）不以輕慢、虛偽、放逸、不潔之物等，修習沒有染污的供養。用自己的力量積聚財物，或者從他人處求得財物，發願觀想化為百千個身體，恭敬地禮拜。每一個化身都伸出百千隻手，手持散花、香。發出百千種聲音，歌頌真實的功德。又變出百千種美妙的莊嚴之物，用來供養。對於贍部洲（Jambudvipa，指我們所居住的這個世界）乃至十方世界所有的供養，普遍地生起隨喜之心。雖然只用了少許的功力，卻能興起無邊廣大的供養。應當生起善良的心、真正歡喜的心，精勤地修學。（十）如果哪怕只是短暫的時間修習四無量心（慈、悲、喜、舍），乃至哪怕只是短暫的時間信受、忍可離言語的真如法性，生起沒有分別的、安住于無相的心，這就是守護菩薩的清凈戒律，乃至修行四攝事（佈施、愛語、利行、同事）等，修正行供養，應當這樣想：這才是最上殊勝美妙的，超過之前的供養百千萬倍，無法比喻。修習供養的時候，應當想到：如來（Tathagata，佛的稱號）是大福田，具有大恩德，是眾生中最尊貴的，極難遇到，是唯一能超出一切意義的依靠。對於法（Dharma，佛法）、對於僧（Sangha，僧團）的供養，也應當這樣思念，隨之而行，也能獲得巨大的果報，說也說不盡。接下來應當親近善友。戒律沒有缺失、廣聞博學、具有修行證悟、哀憫眾生、無所畏懼、能夠忍耐、不知疲倦、言辭辯才無礙，這些是善友的相貌。爲了求取利益安樂，對於這些能夠正確瞭解，有力量、有善巧方便，饒益眾生而不捨棄，具有廣大的慈悲心而沒有虛假，這樣的人稱為善友，他們所做的事情不會虛妄，威儀圓滿，言行敦厚肅穆，沒有虛偽，沒有嫉妒，節儉積蓄而又隨時佈施，這樣的人可以作為依靠和信任的善友。能夠勸諫、舉薦、令人憶念、教授、教誡，能夠為人說法，這樣的人是善友，對於所教化的人來說，能做善友應該做的事情。無論有病沒病，都愛敬供養侍奉。恭敬地問候、迎接、禮拜，修習和睦恭敬的事業。對於生活所需的四事什物（飲食、衣服、臥具、醫藥），不缺少，按時前往恭敬地承事，請問聽受，心不散亂，這叫做親近。接下來修習無量心。法界（Dharmadhatu，宇宙萬有）中的有情眾生總共分為三類：一是沒有痛苦也沒有快樂的，二是有痛苦的，三是有快樂的。對於這三類眾生
【English Translation】 English version Respectfully inquire and prostrate with incense and other offerings, even using treasures and other valuables to make respectful offerings. (8) That is, using wealth to respectfully, for a long time, with many wonderful items, and even with a pure heart, dedicate to Bodhi (Enlightenment), cultivating vast offerings. (9) Do not use contempt, deceit, laxity, unclean items, etc., to cultivate uncontaminated offerings. Accumulate wealth through one's own efforts, or obtain wealth from others, vowing to visualize transforming into hundreds of thousands of bodies, respectfully prostrating. Each transformed body extends hundreds of thousands of hands, holding and scattering flowers and incense. Emitting hundreds of thousands of sounds, singing praises of true virtues. And transforming hundreds of thousands of wonderful adornments to make offerings. Universally generate joy for all offerings in Jambudvipa (the world we live in) and even the ten directions. Although using only a little effort, one can arouse boundless and vast offerings. One should generate a kind heart, a truly joyful heart, and diligently cultivate and learn. (10) If one cultivates the Four Immeasurables (loving-kindness, compassion, joy, equanimity) even for a short time, or even for a short time believes and endures the true nature of reality that is beyond words, generating a non-discriminating mind that abides in non-appearance, this is protecting the pure precepts of a Bodhisattva, and even practicing the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), etc., cultivating correct practice offerings, one should think: this is the most supreme and wonderful, surpassing the previous offerings hundreds of thousands of times, beyond comparison. When cultivating offerings, one should think: the Tathagata (the title of Buddha) is a great field of merit, possessing great kindness and virtue, the most honored among sentient beings, extremely rare to encounter, the sole reliance that transcends all meanings. For offerings to the Dharma (Buddhist teachings) and the Sangha (Buddhist community), one should also think in this way, and act accordingly, and one will obtain great rewards, which cannot be fully described. Next, one should associate with virtuous friends. Those whose precepts are without flaws, who are widely learned, who have attained realization, who are compassionate, fearless, able to endure, tireless, and whose speech is eloquent and unobstructed—these are the characteristics of virtuous friends. To seek benefit and happiness, to understand these correctly, to have strength and skillful means, to benefit sentient beings without abandoning them, to have great compassion without falsehood—such a person is called a virtuous friend, whose actions are not in vain, whose demeanor is complete, whose words and deeds are sincere and respectful, without hypocrisy, without jealousy, frugal in accumulation but readily giving—such a person can be relied upon and trusted as a virtuous friend. Able to advise, recommend, remind, instruct, and teach, able to expound the Dharma—such a person is a virtuous friend, and for those who are to be taught, they can do what a virtuous friend should do. Whether sick or not, love, respect, offer, and serve. Respectfully inquire, welcome, and prostrate, cultivating harmonious and respectful actions. For the four necessities of life (food, clothing, bedding, medicine), do not be lacking, go respectfully to serve at the appropriate time, inquire and listen, with an undisturbed mind—this is called association. Next, cultivate the immeasurable mind. Sentient beings in the Dharmadhatu (the universe) are generally divided into three categories: first, those who have neither suffering nor happiness; second, those who have suffering; and third, those who have happiness. For these three categories of sentient beings
慈悲喜捨。于其十方初有情類欲求樂者。作有情解無倒與樂。名有情緣慈。作唯法想假說有情。名法緣慈。復于諸法離分別想。名無緣慈。于有苦者欲拔苦故修有情緣悲。于有樂者助彼喜故修有情緣喜。于無苦無樂者起離癡想。于有苦者起離嗔想。于有樂者起離貪想。平等欲令離諸惑故名有情緣舍。余並同前。三無量中。初共外道。次共二乘。后唯菩薩。初三安樂。后一利益。次修慚愧。若有應作而不隨之。隨不應作。于䨱己惡。己可悔事隨逐不捨。應顧內身羞恥非法遵崇賢聖寶重善法修起于慚。外顧世軌羞恥惡名輕侮兇頑拒憚惡法修起于愧。次修堅力。禁制染心勿隨惑轉。雖遭大苦修行無苦。怖畏無動勇猛思擇堅持自性。次觀世間命濁有情濁煩惱濁見濁及以劫濁厭離憐愍。見器成壞修無常想。觀自內身六界集起假立名性。而不堅執。年德耆尊迎敬問禮。如父母想。二俱相似訊慰談論。如兄弟想。俱卑劣者慈愛勸修。如男女想。處尊見卑終不戾𢠺。縱懷資給攝受隨順。若識不識有病無病貴賤貧富。一切等心為友為朋。無怨無隙。設有違犯終不斥諱。勿令須臾住不安樂。離十四垢藏隱六方。遠四惡朋攝四善友。分財平等。他物不規。審觀財寶稱直買賣。彼若不解無枉豪厘。次修四依。唯求于義不依飾文。起敬愛故。唯依
【現代漢語翻譯】 現代漢語譯本： 慈悲喜捨（Cí bēi xǐ shě）：對於十方最初的有情眾生想要獲得快樂，以有情眾生的角度去理解，毫無顛倒地給予他們快樂，這稱為有情緣慈（yǒu qíng yuán cí）。以唯有法的想法，假借說有情眾生，這稱為法緣慈（fǎ yuán cí）。進一步對於諸法，遠離分別之想，這稱為無緣慈（wú yuán cí）。對於有痛苦的眾生，想要拔除他們的痛苦，所以修有情緣悲（yǒu qíng yuán bēi）。對於有快樂的眾生，幫助他們歡喜，所以修有情緣喜（yǒu qíng yuán xǐ）。對於沒有痛苦也沒有快樂的眾生，生起遠離愚癡的想法。對於有痛苦的眾生，生起遠離嗔恨的想法。對於有快樂的眾生，生起遠離貪愛的想法。平等地想要讓他們遠離各種迷惑，這稱為有情緣舍（yǒu qíng yuán shě）。其餘的都與前面相同。在這四無量心中，最初的慈心與外道相同，其次的悲心和喜心與二乘相同，最後的舍心唯有菩薩才能修。最初的慈悲喜給予安樂，最後的舍給予利益。 接著修習慚愧（cán kuì）。如果有應該做的事情而不去做，或者做了不應該做的事情，對於自己所犯的錯誤，自己可以懺悔的事情，總是追逐不放。應該顧及自身，因為羞恥于非法之事而遵從賢聖，珍重善法，從而修起慚。對外顧及世間的規範，因為羞恥于惡名，輕視兇頑，拒絕惡法，從而修起愧。 接著修習堅力（jiān lì）。禁止染污的心，不要隨著迷惑而轉動。即使遭遇巨大的痛苦，修行也沒有痛苦。畏懼也不會動搖，勇猛地思考選擇，堅持自己的本性。 接著觀察世間的命濁（mìng zhuó），有情濁（yǒu qíng zhuó），煩惱濁（fán nǎo zhuó），見濁（jiàn zhuó）以及劫濁（jié zhuó），從而厭離和憐憫。看到器世間成住壞空，修習無常想（wú cháng xiǎng）。觀察自身，由地水火風空識六界聚集而起，假立為性，而不執著。對於年長有德的人，迎接敬重，問候行禮，如同對待父母一樣。對於和自己相似的人，互相問候安慰，談論交流，如同對待兄弟一樣。對於比自己卑微弱小的人，慈愛地勸導他們修行，如同對待男女一樣。身處尊位，見到卑微的人，始終不違背禮節。即使擁有財富，也要攝受隨順他們。無論認識與否，有病無病，富貴貧賤，都以平等心對待，作為朋友和同伴，沒有怨恨和隔閡。即使有人違犯了自己，也始終不斥責隱瞞，不要讓他們須臾之間感到不安樂。遠離十四種垢染，隱藏保護六方，遠離四種惡友，攝取四種善友，平等地分配財物，不覬覦他人的東西，仔細觀察財物，按照價值公平買賣，如果對方不瞭解，也不要枉取絲毫。 接著修習四依（sì yī）。只追求義理，不依賴華麗的文辭，生起敬愛之心。只依賴……
【English Translation】 English version: Compassion, loving-kindness, joy, and equanimity (Cí bēi xǐ shě): Towards sentient beings in the ten directions who initially desire happiness, understanding them with an unreversed mind and giving them happiness is called Sentient-Being-Conditioned Loving-Kindness (yǒu qíng yuán cí). Considering them as merely Dharma, hypothetically referring to them as sentient beings, is called Dharma-Conditioned Loving-Kindness (fǎ yuán cí). Furthermore, towards all Dharmas, being free from discriminative thoughts is called Unconditioned Loving-Kindness (wú yuán cí). Towards those who suffer, wishing to remove their suffering, one cultivates Sentient-Being-Conditioned Compassion (yǒu qíng yuán bēi). Towards those who are happy, assisting them in their joy, one cultivates Sentient-Being-Conditioned Joy (yǒu qíng yuán xǐ). Towards those who are neither suffering nor happy, one generates thoughts free from delusion. Towards those who suffer, one generates thoughts free from hatred. Towards those who are happy, one generates thoughts free from greed. Equanimously wishing to liberate them from all delusions is called Sentient-Being-Conditioned Equanimity (yǒu qíng yuán shě). The rest is the same as before. Among these Four Immeasurables, the initial loving-kindness is shared with external paths, the subsequent compassion and joy are shared with the Two Vehicles, and the final equanimity is unique to Bodhisattvas. The first three bring happiness, while the last one brings benefit. Next, cultivate shame and remorse (cán kuì). If there are things that should be done but are not, or things that should not be done but are, one clings to one's own faults and regrettable actions without letting go. One should consider oneself, feeling ashamed of unlawful deeds and respecting the virtuous and sages, cherishing good Dharma, thereby cultivating shame. Outwardly, one should consider worldly norms, feeling ashamed of a bad reputation, despising the fierce and stubborn, and rejecting evil Dharma, thereby cultivating remorse. Next, cultivate steadfast strength (jiān lì). Restrain the defiled mind, do not let it follow the turning of delusions. Even when encountering great suffering, there is no suffering in practice. Fear does not move one, one courageously contemplates and chooses, upholding one's own nature. Next, observe the defilement of life (mìng zhuó), the defilement of sentient beings (yǒu qíng zhuó), the defilement of afflictions (fán nǎo zhuó), the defilement of views (jiàn zhuó), and the defilement of the eon (jié zhuó) in the world, thereby generating aversion and compassion. Seeing the formation, dwelling, decay, and emptiness of the vessel world, cultivate the thought of impermanence (wú cháng xiǎng). Observe one's own body, which arises from the aggregation of the six elements of earth, water, fire, wind, space, and consciousness, hypothetically established as a nature, without clinging to it. Towards the elderly and virtuous, welcome them with respect, inquire and greet them, as if treating parents. Towards those similar to oneself, greet and comfort each other, converse and communicate, as if treating siblings. Towards those inferior to oneself, lovingly encourage them to cultivate, as if treating men and women. When in a position of honor, seeing those who are humble, one should never violate etiquette. Even if one possesses wealth, one should embrace and accommodate them. Whether one knows them or not, whether they are sick or healthy, rich or poor, treat them with an equal mind, as friends and companions, without resentment or animosity. Even if someone violates oneself, one should never rebuke or conceal it, and should not allow them to feel uneasy even for a moment. Stay away from the fourteen defilements, hide and protect the six directions, stay away from the four evil friends, gather the four good friends, distribute wealth equally, do not covet others' possessions, carefully observe treasures, and buy and sell fairly according to their value. If the other party does not understand, do not take even a hair's breadth unjustly. Next, cultivate the Four Reliances (sì yī). Only seek the meaning, do not rely on ornate language, and generate respect and love. Only rely on...
於法不依說者。心住理故。唯依了義經不依不了義經。無疑慮故。唯依于智不依于識。證決定故。以要言之。四無礙解乃至四妙總持三十二相業乃至一切種妙智。皆是菩薩正所應學。以身語意普為有情於一切時歡喜無變。不損惱他。唯見功德真實寂靜。心善決定不悕異熟等。修一切種皆令現行。不凈觀等乃至三十七種菩提分法。菩薩雖與二乘別修而不作證。皆如經說。次應修愿。總髮一種攝一切愿。謂攝受正法。復有三愿。一于生生得正法智。二無厭心為眾生說。三舍身命財護持正法。復有四愿。一未離苦者速離。二未得樂者疾得。三未發心斷惡修善者發心斷惡修善。四未成佛者早得成佛。復有五愿。一者發心最初願得無上菩提。二者受生愿。愿生善趣隨順饒益。三者所行愿。愿正思擇修諸善業。四者正愿。愿攝一切菩薩功德若總若別所有正愿。五者大愿。此有十種。愿當獲得上妙供具供養諸佛。愿護正法傳持不斷。愿如諸佛八相現化。願行一切菩薩正行。愿普成熟一切有情。愿諸世界皆能示現。愿能凈修一切佛土。愿諸菩薩同趣大乘。愿所修行皆不虛棄。愿當速證無上菩提。欲令所修果廣大故修一一行皆發此愿。如上所說一切願行四十心中通所修法。位別修者。初發心住學十種法。供養佛．贊菩薩．護眾生心．親近
賢明．贊不退法．修佛功德．愿生佛前．修習三昧．贊離生死．為苦歸依。亦修十力。如是餘位各有二十別所修法。廣如經說。然此位中多修散行。少亦修定未以制伏。將入加行位。前方便中先修三三摩地。諸法有二。謂有非有。有為無為名之為有。我及我所名為非有。于妄生死依他有為可厭逆故。修無愿三摩地。于真涅槃圓成無為正愿樂故。修無相三摩地。於我我所遍計所執非有事中無愿無無愿故。修空三摩地。此若但言空無愿相。通有無漏三慧定散。言三摩地。通有無漏。唯修非散。言解脫門。唯是無漏。亦修非散。此位所修準義應悉。次修四種法嗢拖南。欲令有情清凈故說。一觀諸行皆是無常。有生滅故。二觀無常皆悉是苦。具逼迫故。三觀涅槃性相寂靜。離苦縛故。四觀諸法皆都無我。無主宰故。修方便已。次於加行暖頂二位修四尋思。忍世第一法修四如實智。即修空相修自利已。通修五無量起利他善巧。為饒益故初觀六十四種有情。依處受化次觀十方世界差別。有情在彼染凈可得次觀善等諸法類異。即此有情有堪任勢力修解脫苦者次觀五十五種所調伏差別。要由善巧令得解脫次觀隨應調伏方便。于加行位修二利。已於初地中以無漏觀證達理事。名真相見。無少散修。如略行中已略解相。從此位後於十地中修
【現代漢語翻譯】 現代漢語譯本 賢明者讚歎不退轉之法，修習成佛的功德，願望往生到佛前，修習三昧（Samadhi，禪定）。讚歎脫離生死輪迴，以苦為歸宿和依靠。也修習如來的十力（Dasabala，佛所具有的十種力）。像這樣，其餘的各個位次都有二十種不同的修法，詳細的說明在經中有記載。然而，在這個位次中，多數時候修習散亂的行持，很少修習禪定，尚未能以禪定來調伏內心。將要進入加行位（Prayoga-marga，修行位），在之前的方便道中，首先修習三種三摩地（Samadhi，禪定）。 諸法可以分為兩種，即『有』和『非有』。『有』指的是有為法（Samkrta-dharma，因緣和合而生的法）和無為法（Asamkrta-dharma，不生不滅的法）。『非有』指的是『我』以及『我所』。對於虛妄的生死輪迴，依賴於他而存在的有為法，因為令人厭惡和想要遠離，所以修習無愿三摩地（Apranihita-samadhi，不願求任何果報的禪定）。對於真實的涅槃（Nirvana，寂滅），圓滿成就的無為法，因為是真正的願望和快樂的歸宿，所以修習無相三摩地（Animitta-samadhi，不執著于任何相的禪定）。對於『我』和『我所』這些遍計所執（Parikalpita，虛妄分別）的『非有』的事物，既不願求也不不願求，所以修習空三摩地（Sunyata-samadhi，體悟空性的禪定）。 如果僅僅說『空、無愿、無相』，那麼就通於有漏和無漏的三慧（聞、思、修所成的智慧）以及定和散。如果說『三摩地』，那麼就通於有漏和無漏，但是隻修習非散亂的禪定。如果說『解脫門』，那麼就唯是無漏，也修習非散亂的禪定。這個位次所修習的內容，根據意義應該全部明白。 接下來修習四種法嗢拖南（法之綱要），爲了使有情（Sattva，眾生）清凈而宣說。第一，觀察諸行（Samskara，一切有為法）都是無常的，因為有生有滅。第二，觀察無常的一切都是苦的，因為具有逼迫性。第三，觀察涅槃（Nirvana，寂滅）的體性和相狀是寂靜的，遠離痛苦的束縛。第四，觀察諸法都是無我的，沒有主宰者。 修習方便道之後，接下來在加行位的暖位和頂位修習四尋思（四種推求、觀察）。在忍位和世第一法位修習四如實智（四種如實的智慧）。即修習空相，修習自利之後，普遍修習五無量（五種廣大無邊的善行），發起利他的善巧。爲了饒益眾生，首先觀察六十四種有情（Sattva，眾生）的依處，接受教化；其次觀察十方世界的差別，有情（Sattva，眾生）在那裡染污或清凈是可以得到的；再次觀察善等諸法的類別差異，即這些有情（Sattva，眾生）有堪能的力量修習解脫痛苦；再次觀察五十五種所調伏的差別，需要通過善巧方便才能讓他們得到解脫；再次觀察隨應調伏的方便。 在加行位修習自利利他之後，在初地（Prathama-bhumi，菩薩修行的第一個階位）中，以無漏的智慧證達真理和事相，稱為真相見。沒有絲毫散亂的修習。正如在略行中已經簡略地解釋了相。從這個位次之後，在十地（Dasa-bhumi，菩薩修行的十個階位）中修習。
【English Translation】 English version The wise praise the non-retrogressive Dharma, cultivate the merits of becoming a Buddha, aspire to be reborn before the Buddha, and practice Samadhi (concentration). They praise liberation from birth and death, taking suffering as their refuge and reliance. They also cultivate the Ten Powers (Dasabala, the ten powers of a Buddha). Likewise, each of the other stages has twenty different practices, as described extensively in the scriptures. However, in this stage, one mostly practices scattered actions, and rarely practices concentration, not yet able to subdue the mind with concentration. Preparing to enter the Prayoga-marga (path of application), in the preliminary practices, one first cultivates the three Samadhis. All dharmas (phenomena) can be divided into two types: 'existent' and 'non-existent'. 'Existent' refers to conditioned dharmas (Samkrta-dharma, phenomena arising from causes and conditions) and unconditioned dharmas (Asamkrta-dharma, phenomena that neither arise nor cease). 'Non-existent' refers to 'self' and 'what belongs to self'. Regarding the illusory cycle of birth and death, dependent on others, and conditioned dharmas, because they are repulsive and one wants to turn away from them, one cultivates the Apranihita-samadhi (wishlessness concentration). Regarding true Nirvana (cessation), perfectly accomplished, and unconditioned dharmas, because they are the true aspiration and source of joy, one cultivates the Animitta-samadhi (signlessness concentration). Regarding 'self' and 'what belongs to self', which are Parikalpita (imaginary constructs) and 'non-existent' things, neither desiring nor not desiring, one cultivates the Sunyata-samadhi (emptiness concentration). If one only speaks of 'emptiness, wishlessness, and signlessness', then it is common to both the contaminated and uncontaminated three wisdoms (wisdom arising from hearing, thinking, and cultivation) as well as concentration and scattering. If one speaks of 'Samadhi', then it is common to both the contaminated and uncontaminated, but only cultivating non-scattered concentration. If one speaks of 'gates of liberation', then it is only uncontaminated, and also cultivating non-scattered concentration. What is cultivated in this stage, according to the meaning, should all be understood. Next, one cultivates the four Dharma Uddanas (summaries of the Dharma), spoken to purify sentient beings (Sattva). First, observe that all Samskaras (conditioned phenomena) are impermanent, because they have arising and ceasing. Second, observe that all that is impermanent is suffering, because it has the nature of oppression. Third, observe that the nature and characteristics of Nirvana (cessation) are peaceful and quiet, free from the bonds of suffering. Fourth, observe that all dharmas (phenomena) are without self, without a ruler. After cultivating the path of preparation, next in the warmth and peak stages of the Prayoga-marga (path of application), one cultivates the four investigations. In the forbearance and supreme mundane Dharma stages, one cultivates the four true knowledges. That is, cultivating the aspect of emptiness, and after cultivating self-benefit, one universally cultivates the five immeasurables, initiating skillful means for the benefit of others. To benefit sentient beings (Sattva), first observe the abodes of the sixty-four types of sentient beings (Sattva), receiving teachings; second, observe the differences of the ten directions of the world, where sentient beings (Sattva) are defiled or purified can be obtained; third, observe the differences in the categories of good dharmas, that is, these sentient beings (Sattva) have the capacity to cultivate liberation from suffering; fourth, observe the fifty-five types of differences to be tamed, requiring skillful means to enable them to attain liberation; fifth, observe the appropriate means of taming. After cultivating self-benefit and benefiting others in the Prayoga-marga (path of application), in the first Bhumi (Prathama-bhumi, the first stage of a Bodhisattva's practice), with uncontaminated wisdom, one realizes the truth and phenomena, called seeing the true nature. There is no scattered cultivation at all. Just as in the concise practice, the aspects have already been briefly explained. From this stage onwards, in the ten Bhumis (Dasa-bhumi, the ten stages of a Bodhisattva's practice), one cultivates.
十勝行斷十重障證十真如。十勝行者。謂前施等六到彼岸。又加方便願力智度。一切妙行皆此十攝。方便善巧有十二種。悲心顧戀。了知諸行。欣佛妙智。樂處生死。輪迴不染。熾然精進。此六為內。令以少善感無量果。令以少力攝大善根。憎聖教者除其恚惱。處中住者令其趣入。已趣入者令其成熟。已成熟者令得解脫。此六為外。如是十二總束為二。一回向。二拔濟。愿有五種。此總為二。一求菩提。二行利樂。力有十種。總攝為二。一思擇。二修習智。證諸法安立凈智。此亦有二。一受用法樂。二成熟有情。於前所說施等諸行。十地所修過前增勝。謂總求身及支節等以無染心而隨彼欲。若求為過。寧以百千身命佈施終不遂彼。施意若凈。現利眾生有乞身支。魔等興惱。癡狂心亂。皆不應與。若愍食吐等活命眾生。應數吐食等而行佈施。一切有恩未喻親屬。雖已曉喻求者兇殘害等。妻孥將為仆隸。皆不應施。與上相違應行惠舍。寧犯性罪自墮地獄。終不令他逆業成就。審起思惟心非不善。深生慚愧憐愍殺之。暴惡宰官方便黜廢。劫守盜財奪廢隨還。無屬繼心求非梵行。方便隨許令種善根。出家菩薩皆不應爾。為拔他難起虛誑語。令離惡朋說離間語。遮越正略出粗惡語。引攝機宜行雜穢語。由此便生無量功德。或現神
【現代漢語翻譯】 現代漢語譯本 十勝行斷十重障證十真如（十種真實如如）。十勝行者，是指前面的佈施等六波羅蜜（到達彼岸）。又加上方便、願力、智度。一切微妙的修行都包含在這十種之中。方便善巧有十二種：以悲心顧念眾生，了知諸法的實相，欣樂佛的微妙智慧，安於生死輪迴之中而不被污染，熾盛地精進修行。這六種是屬於內在的方便。使以少許的善行感得無量的果報，使以少許的力量攝取廣大的善根，對於憎恨聖教的人，消除他們的嗔恚煩惱，對於處於中間狀態的人，引導他們趣入佛道，對於已經趣入佛道的人，使他們成熟，對於已經成熟的人，使他們得到解脫。這六種是屬於外在的方便。像這樣的十二種方便總括為兩種：一是迴向，二是拔濟。愿有五種，總括為兩種：一是求菩提（覺悟），二是行利樂（利益眾生）。力有十種，總括為兩種：一是思擇（思維抉擇），二是修習智。證得諸法安立的清凈智慧。這也有兩種：一是受用法的快樂，二是成熟有情（眾生）。 對於前面所說的佈施等各種修行，十地菩薩所修的超過前面更加殊勝。就是總的來說，如果有人求取身體以及肢體等，以沒有染污的心而隨順他們的慾望。如果求取是爲了作惡，寧可以百千的身體性命佈施，最終也不滿足他們的慾望。佈施的意圖如果是清凈的，爲了利益眾生，即使有人乞求身體肢體，魔等興起惱亂，癡狂心亂，都不應該給予。如果憐憫那些依靠吃嘔吐物等活命的眾生，應該多次嘔吐食物等而行佈施。對於一切有恩情但還沒有像親屬一樣對待的人，即使已經曉諭求者兇殘暴虐等，妻子兒女將被當作奴僕，都不應該施捨。與上面相反的情況，應該施行惠舍。寧願犯下本性罪，自己墮入地獄，最終也不讓他人成就逆惡的罪業。審慎地發起思惟，心不是不善良的，深深地生起慚愧，憐憫被殺的眾生。對於暴惡的宰官，想辦法廢黜他們。劫奪守護的財物，奪取后歸還。沒有歸屬的人一心求取非清凈的修行，想辦法隨順允許他們種下善根。出家的菩薩都不應該這樣做。爲了解救他人的危難而說虛假的謊言，使他人遠離惡友而說離間語，遮蓋超越正道的略語而說粗惡語，引導攝受有緣的眾生而說雜穢語。由此便會產生無量的功德，或者顯現神通
【English Translation】 English version The ten victorious practices sever the ten heavy obstacles and realize the ten suchnesses. The ten victorious practices refer to the preceding six pāramitās (perfections) such as giving. They are further supplemented by skillful means, vows, power, and wisdom. All wonderful practices are encompassed within these ten. There are twelve kinds of skillful means: cherishing beings with compassion, understanding the nature of all dharmas, delighting in the Buddha's wonderful wisdom, being at ease in the cycle of birth and death without being defiled, and diligently practicing with fervor. These six are internal. They enable one to reap immeasurable fruits from a small amount of good deeds, and to gather great roots of virtue with little effort. For those who hate the holy teachings, eliminate their anger and afflictions; for those who are in a neutral state, guide them to enter the path; for those who have already entered the path, help them to mature; for those who have already matured, help them to attain liberation. These six are external. These twelve are summarized into two: first, dedication; second, deliverance. There are five kinds of vows, which are summarized into two: first, seeking Bodhi (enlightenment); second, practicing to benefit and bring joy to beings. There are ten kinds of power, which are summarized into two: first, discernment; second, cultivating wisdom. Realizing the pure wisdom that establishes all dharmas. This also has two aspects: first, enjoying the bliss of the Dharma; second, maturing sentient beings. Regarding the aforementioned practices such as giving, the practices cultivated by Bodhisattvas on the ten Bhumis (grounds) surpass the previous ones and are even more excellent. Generally speaking, if someone asks for the body and limbs, one should comply with their desires with a non-defiled mind. If the request is for evil purposes, one would rather give hundreds of thousands of bodies and lives than fulfill their desires. If the intention of giving is pure, for the benefit of sentient beings, even if someone begs for body parts, and demons cause trouble and mental confusion, one should not give. If one pities beings who live by eating vomit, one should repeatedly vomit food and give it as alms. For those who are kind but not yet treated like relatives, even if the requester is known to be cruel and violent, and the wife and children will be taken as servants, one should not give them away. In situations contrary to the above, one should practice generosity and giving. One would rather commit a natural offense and fall into hell oneself than allow others to accomplish perverse and evil deeds. Carefully initiate thoughts that are not unkind, deeply generate shame and remorse, and have compassion for the beings being killed. For cruel and evil officials, find ways to depose them. Rob and guard stolen property, and return it after taking it back. Those who have no affiliation and seek non-pure practices with all their heart, find ways to accommodate them and allow them to plant the seeds of virtue. Monastic Bodhisattvas should not do this. To relieve others' difficulties, tell false lies; to separate others from bad friends, speak divisive words; to cover up and go beyond the abbreviated words of the right path, speak harsh words; to guide and gather receptive beings, speak mixed and impure words. From this, immeasurable merits will arise, or manifest supernatural powers.
通示諸惡趣怖之令見永離不善。若無信等問事不答。示相現通令怖信等。行楚利行令得利益。若遭苦迫能無異想證諦察忍。勇悍無倦。能住殊勝甚難思度十力種姓所有等持。命終不捨還生欲界。能起勝義平等遍滿將正已覺。由此能知諸法無我。調伏方便。境界無礙。于攝事中或有隱己功德威力是他同事而不顯現。或化怖畏生狗等中非他同事而自顯現。所作善根猶可搖動為令堅住實現同事。若行放逸二種俱非。于供養中由於佛等得平等故具足珍寶。或以神通化為無量珍寶眾具。乃至禮拜持散讚揚十方三寶真行供養。修無量中得有情平等。證俗真故作證修習。即悲無量亦名大悲。緣微細苦。長時修習。猛利發起。極清凈故。修此心時即修一切菩薩悲心。悲意樂凈。故於諸有情獲極親厚愛念恩德無厭代受有堪能心。聲聞已得菩提究竟。深遠厭心不如菩薩悲前行心。由此熏修無少內外而不能捨。乃至妙慧無不能入。菩薩菩提由悲建立。故於生死堪忍眾苦。又於十地各有別修。謂初佈施乃至第十神通作業。此等隨應皆十行攝。唯說十度不增減者。頌曰。
障富貴善趣 不捨諸有情 于失德減增 令趣入解脫 障施等諸善 無盡亦無間 所作善決定 受用法成熟
十種障者。隨修十度十地所斷俱生無明。
【現代漢語翻譯】 現代漢語譯本 普遍開示諸惡趣的恐怖，使眾生見到並永遠遠離不善。如果對方沒有信心等，則不回答問題。示現神通，使眾生因怖畏而生起信心等。通過施行楚利行（Cūlikā，利益眾生的行為），使眾生獲得利益。如果遭遇痛苦逼迫，能夠不起分別念，證悟真諦，安忍不動。勇猛精進，沒有疲倦。能夠安住于殊勝、甚深難測的十力（Daśabala，佛的十種力量）種姓所具有的等持（Samādhi，禪定）。命終時不捨棄，還會轉生到欲界。能夠發起勝義（Paramārtha，最高的真理），平等遍滿，將要真正覺悟。由此能夠了知諸法無我。調伏眾生的方便善巧。對於境界沒有障礙。在攝受眾生的事業中，或者隱藏自己的功德威力，與他人一同做事而不顯現。或者化現怖畏的形象，比如生為狗等，不是與他人一同做事，而是自己顯現。所作的善根即使可以被動搖，爲了使其堅固安住，而實現共同的事業。如果行為放逸，則兩種情況都不符合。在供養中，由於對佛等（Buddha，覺悟者）的供養得到平等，所以具足珍寶。或者以神通變化為無量的珍寶眾具。乃至禮拜、持戒、散花、讚揚十方三寶（Triratna，佛、法、僧），這是真正的修行供養。在修習無量心時，能夠得到對有情的平等心。因為證悟了世俗諦和真諦，所以作為證明而修習。即是悲無量心，也名為大悲心。緣于微細的痛苦。長時間修習。猛利地發起。極其清凈的緣故。修此心時，即是修習一切菩薩（Bodhisattva，追求覺悟的修行者）的悲心。悲意樂清凈。因此，對於諸有情獲得極其親厚的愛念恩德，沒有厭倦地代替眾生承受痛苦，具有堪能之心。聲聞（Śrāvaka，聽聞佛法而證悟的修行者）即使已得到菩提（Bodhi，覺悟）的究竟，其深遠的厭離心也不如菩薩悲心之前行心。由此熏修，沒有絲毫內外之物而不能捨棄。乃至微妙的智慧沒有不能進入的。菩薩的菩提由悲心建立。所以對於生死堪能忍受眾多的痛苦。又在十地（Daśabhūmi，菩薩修行的十個階段）中各有不同的修習。即初地佈施（Dāna，給予），乃至第十地神通作業。這些都隨應地被十行（Daśacaryā，菩薩的十種行為）所攝。只說十度（Daśapāramitā，菩薩修行的十種波羅蜜）而不增減的原因，頌曰： 『障礙富貴和善趣，不捨棄諸有情，對於失德減少和增長，令眾生趣入解脫。 障礙佈施等諸善，無有窮盡也無間斷，所作的善決定無疑，受用佛法得以成熟。』 十種障礙，是隨修十度十地所斷的俱生無明（Sahajājñāna，與生俱來的無明）。
【English Translation】 English version Universally showing the fear of all evil destinies, causing beings to see and forever abandon unwholesomeness. If there is no faith, etc., do not answer questions. Manifesting supernatural powers, causing beings to generate faith, etc., due to fear. Practicing Cūlikā (beneficial actions), causing beings to obtain benefits. If encountering suffering and oppression, being able to have no different thoughts, realizing the truth, enduring with patience. Being courageous and diligent, without weariness. Being able to abide in the excellent, profoundly inconceivable Samādhi (concentration) possessed by the Daśabala (Ten Powers of a Buddha) lineage. Not abandoning at the end of life, and being reborn in the desire realm. Being able to generate the Paramārtha (ultimate truth), equally and completely, about to truly awaken. From this, being able to know that all dharmas are without self. Skillful means for taming beings. Without obstruction to realms. In the activities of gathering beings, either concealing one's own merits and power, working together with others without revealing oneself. Or transforming into fearful appearances, such as being born as dogs, not working together with others, but manifesting oneself. The good roots that have been made, even if they can be shaken, in order to make them firm and abiding, realizing common activities. If acting with negligence, then neither of the two situations is met. In offerings, because of obtaining equality in offerings to the Buddha (Enlightened One), etc., being complete with treasures. Or transforming into immeasurable treasures and implements through supernatural powers. Even to the point of bowing, upholding precepts, scattering flowers, praising the Triratna (Three Jewels: Buddha, Dharma, Sangha) of the ten directions, this is true practice of offering. In cultivating immeasurable minds, being able to obtain equality towards sentient beings. Because of realizing conventional truth and ultimate truth, cultivating as proof. This is the immeasurable mind of compassion, also called great compassion. Focusing on subtle suffering. Cultivating for a long time. Generating intensely. Because of extreme purity. When cultivating this mind, one is cultivating the compassionate mind of all Bodhisattvas (beings striving for enlightenment). The intention of compassion is pure. Therefore, towards all sentient beings, obtaining extremely close love, kindness, and grace, tirelessly enduring suffering on behalf of beings, possessing the ability to do so. Even if a Śrāvaka (a disciple who attains enlightenment by hearing the teachings) has attained the ultimate of Bodhi (enlightenment), their far-reaching aversion is not as good as the preliminary mind of a Bodhisattva's compassion. Through cultivation, there is nothing internal or external that cannot be given up. Even subtle wisdom cannot be entered without it. The Bodhi of a Bodhisattva is established by compassion. Therefore, one is able to endure many sufferings in Samsara (cycle of rebirth). Moreover, in each of the ten Bhūmis (ten stages of a Bodhisattva's path), there are different cultivations. Namely, giving in the first Bhūmi, and working with supernatural powers in the tenth Bhūmi. These are all included in the ten practices accordingly. The reason for only speaking of the ten Pāramitās (perfections) without increasing or decreasing is stated in the verse: 『Obstructing wealth and good destinies, not abandoning sentient beings, regarding the decrease and increase of lost virtues, leading beings to enter liberation. Obstructing giving and other virtues, without end and without interruption, the good that is done is definitely certain, the enjoyment of the Dharma is matured.』 The ten obstructions are the Sahajājñāna (innate ignorance) that is severed along with the cultivation of the ten Pāramitās and the ten Bhūmis.
又有十障。謂異生性乃至諸法未自在障。十真如者。一遍行。由此能得自他平等。二最勝。由此遍修同出離行。三勝流。由此求法不顧身命。四無攝受。由此乃至法愛亦皆轉滅。五類無別。由此得十意樂平等凈心。六無染凈。由此能知緣起無染無凈。七種種無別。由此知法無相不行契經等種種法相中。八相土自在所依。由此圓滿證無生法忍不見染凈一法增減。九智自在所依。由此圓滿證無礙解。十業自在所依。隨欲化為利樂事故。一切菩薩應以四相修前諸行。一者善修。皆悉決定委悉恒常無罪修作。二者善巧。令獲義利修瑩律儀所受當滿應機說法。三者饒益。能以利樂別總隨與。四者回向。三門積集去來今世所有善根一切攝取以淳一味妙凈信心回求菩提不悕余果。應以七相憐愍有情。非怖畏彼．如理勸授．無厭倦心．不待他請．無所悕望．遭害不捨．平等無限．如是一切名所學法。三世菩薩勤修此等。曾當現證無上菩提更無增減。諸出家者離攝親屬。棄世業務。能行梵行。舍證圓滿。住凈戒中出言減信。諸在家者無是眾德。誠大尊高真勝殊勝。
般若波羅蜜多心經幽贊捲上 大正藏第 33 冊 No. 1710 般若波羅蜜多心經幽贊
般若波羅蜜多心經幽贊卷下
大乘 基撰
知所
【現代漢語翻譯】 現代漢語譯本： 此外還有十種障礙，即異生性（凡夫的性質）乃至對諸法不自在的障礙。十種真如是：一、遍行真如。由此能夠獲得自他平等。二、最勝真如。由此普遍修習共同出離的修行。三、勝流真如。由此爲了求法而不顧惜身命。四、無攝受真如。由此乃至對法的愛著也全部轉滅。五、類無別真如。由此獲得十種意樂的平等清凈心。六、無染凈真如。由此能夠了知緣起沒有染污也沒有清凈。七、種種無別真如。由此了知諸法沒有相，不在《契經》等種種法相中修行。八、相土自在所依真如。由此圓滿證得無生法忍，不見染凈一法的增減。九、智自在所依真如。由此圓滿證得無礙解。十、業自在所依真如。隨自己的意願化現來利益眾生。一切菩薩應當以四種相來修習前面的各種修行：一是善修，一切都決定、委悉、恒常、無罪地修作。二是善巧，使獲得義利，修飾瑩潔律儀，所受持的應當圓滿，應機說法。三是饒益，能夠以利益安樂分別地、總體地、隨順地給予。四是迴向，將過去、現在、未來三世所積累的所有善根全部攝取，以純一、清凈的信心迴向求取菩提，不希望其他果報。應當以七種相憐憫有情：不怖畏他們，如理勸導教授，沒有厭倦之心，不等待他人請求，沒有所希望，遭受損害也不捨棄，平等而沒有限量。像這樣的一切，名為所學之法。三世菩薩勤奮修習這些，曾經、應當、現在證得無上菩提，更沒有增減。出家之人離開攝取親屬，拋棄世俗事務，能夠行持梵行，捨棄證得圓滿，安住在清凈的戒律中，出言減少相信。在家之人沒有這些眾多的功德。確實是偉大、尊貴、真實、殊勝。
《般若波羅蜜多心經幽贊》捲上 大正藏第 33 冊 No. 1710 《般若波羅蜜多心經幽贊》
《般若波羅蜜多心經幽贊》卷下
大乘 基 撰
知所
【English Translation】 English version: Furthermore, there are ten obstacles, namely, the nature of an ordinary being (the nature of a common person) up to the obstacle of not being free with all dharmas. The ten Suchnesses are: 1. Universal Suchness. By this, one can attain equality between oneself and others. 2. Supreme Suchness. By this, one universally cultivates the practice of common liberation. 3. Excellent Flow Suchness. By this, one disregards one's life for the sake of seeking the Dharma. 4. Non-Attachment Suchness. By this, even the love for the Dharma is completely extinguished. 5. Non-Differentiation of Categories Suchness. By this, one obtains the equal and pure mind of the ten intentions. 6. Non-Defilement and Non-Purity Suchness. By this, one can understand that dependent origination has neither defilement nor purity. 7. Non-Differentiation of Varieties Suchness. By this, one knows that dharmas have no characteristics and does not practice within the various dharma characteristics of the 'Sutras' (契經) and other teachings. 8. Suchness as the Basis of Sovereignty over the Land of Appearances. By this, one perfectly realizes the forbearance of the non-origination of dharmas and does not see any increase or decrease in the defiled or pure dharmas. 9. Suchness as the Basis of Sovereignty over Wisdom. By this, one perfectly realizes unobstructed understanding. 10. Suchness as the Basis of Sovereignty over Karma. According to one's wishes, one transforms to benefit sentient beings. All Bodhisattvas should cultivate the preceding practices with four aspects: First, cultivate well, making everything definite, detailed, constant, and without fault. Second, be skillful, enabling the attainment of benefit and adornment of the precepts, fulfilling what is undertaken, and teaching the Dharma according to the occasion. Third, be generous, able to give benefit and joy separately, collectively, and accordingly. Fourth, dedicate, gathering all the roots of goodness accumulated in the past, present, and future, and with pure and unadulterated faith, dedicate them to seeking Bodhi, not desiring other rewards. One should have compassion for sentient beings with seven aspects: not fearing them, advising and teaching them according to the Dharma, without weariness, not waiting for others to ask, without any expectations, not abandoning them even when harmed, being equal and without limit. All of this is called the Dharma to be learned. Bodhisattvas of the three times diligently cultivate these, and have, will, and are now realizing unsurpassed Bodhi, with no increase or decrease. Those who have left home abandon the gathering of relatives, discard worldly affairs, are able to practice pure conduct, abandon the attainment of perfection, abide in pure precepts, and reduce belief in words. Those who are at home do not have these many virtues. Truly, they are great, honorable, true, and supremely excellent.
Commentary on the Heart Sutra of the Perfection of Wisdom, Volume 1 Taisho Tripitaka Volume 33, No. 1710, Commentary on the Heart Sutra of the Perfection of Wisdom
Commentary on the Heart Sutra of the Perfection of Wisdom, Volume 2
Written by Ji of the Great Vehicle
Knowing what
學法如是修已。何相名成能修學者。種行具修成十二住。總攝一切菩薩皆盡。此後方得無上菩提第十三住成圓滿果。頌曰。
種姓勝解行 極喜增上戒 增上心三慧 無相有功用 無相無功用 及以無礙解 最上菩薩住 最極如來住
一種姓住。猶未發趣無上菩提。于余住中唯有因轉。相如前說。二勝解行住。從初發心乃至初地。由前修相於自住中雖已得凈為得凈故而修正行。起分別慧勵意修作。成苦遲通行勉勵說法。隨力亦能現正覺等利益安樂。於前諸行或未普學。諸相未成。意樂未凈。三極歡喜住。即是初地。如前白品並十大愿皆現圓滿。由此轉名凈勝意樂。超過異生地證正性離生。生如來家成佛真子。紹隆佛種得諸平等。離諸諍害獲實證凈。知于菩提我已鄰近。證二空理成二妙智。生大歡喜行十法凈修住。謂信．慈悲．惠舍．無倦．知諸論．解世間．修慚愧．堅力持．供養諸佛。於九住法專精求趣。多為輪王王此洲界。調伏慳垢。乃至愿我恒處最尊為有情依作諸義利。或樂精進凈信出家。瞬息須臾證百三摩地。以凈天眼于諸佛國見百如來。變化住持皆能解了。神力能動百佛世界。身亦能往放大光明普令他見。化為百類利百有情。若欲留身得百劫住。見前後際各百劫事。證百法門。化為
【現代漢語翻譯】 現代漢語譯本 如是修習佛法后，以何種相狀可稱為能修習的學者？通過具足修習各種行持，成就十二種住位（菩薩修行所處的不同階段）。總括所有菩薩的修行，都包含在這十二住位中。此後才能獲得無上菩提，成就第十三住位的圓滿果位。頌文如下：
種姓住、勝解行住、極喜住、增上戒住、增上心住、三慧住、無相有功用住、無相無功用住、無礙解住、最上菩薩住、最極如來住。
第一種是種姓住（具有成佛潛質的階段）。此階段尚未真正發起對無上菩提的追求，在其餘住位中只有作為因的轉變。其相狀如前文所述。第二種是勝解行住（通過勝解而修行的階段）。從最初發心直至初地（菩薩修行的一個重要階段）。由於之前的修行，雖然在自身所處的住位中已經獲得清凈，但爲了獲得更清凈的境界而修正行。生起分別智慧，努力修行。成就苦遲通行（修行緩慢而艱苦的階段），勉勵說法。隨自身能力也能示現正覺等利益安樂。對於之前的各種行持，或者尚未普遍學習，各種相狀尚未成就，意樂尚未清凈。第三種是極歡喜住（初地）。如前文所說的白品（善法）和十大愿都圓滿顯現。由此轉名為凈勝意樂（清凈殊勝的意樂）。超越異生之地，證得正性離生（遠離邪見的境界）。生於如來之家，成為佛的真子。繼承和發揚佛的種姓，獲得諸種平等。遠離各種爭端和損害，獲得真實的證悟和清凈。了知自己已經鄰近菩提。證悟二空之理（人空和法空），成就二種妙智（根本智和后得智）。生起大歡喜心，行持十種清凈的修行。即：信、慈悲、惠舍、無倦、知諸論、解世間、修慚愧、堅力持、供養諸佛。對於前九種住位的法，專心精進地追求。多為輪王，統治此洲界。調伏慳吝的垢染。乃至發願我恒常處於最尊貴的位置，為有情眾生提供依靠，做各種有意義的事情。或者樂於精進，以清凈的信心出家。在極短的時間內證得百種三摩地（禪定）。以清凈的天眼在諸佛國土中見到百位如來。對於諸佛的變化和住持都能瞭解。神力能夠震動百個佛世界。身體也能前往，放大光明普遍令他人看見。化為百種形象利益百種有情。如果想要留住身體，可以住世百劫。見到前後各百劫的事情。證得百種法門。化為...
【English Translation】 English version Having thus learned and practiced the Dharma, what characteristics define a 'capable practitioner'? By fully cultivating various practices, one attains the twelve abodes (stages of a Bodhisattva's practice). These twelve abodes encompass all Bodhisattvas' practices. Only after this can one attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), achieving the complete fruition of the thirteenth abode. The verse says:
'Lineage Abode, Understanding-Practice Abode, Supreme Joy Abode, Increased Precepts Abode, Increased Mind Abode, Three Wisdoms Abode, Non-Appearance with Effort Abode, Non-Appearance without Effort Abode, Unobstructed Liberation Abode, Supreme Bodhisattva Abode, Utmost Tathagata Abode.'
The first is the Lineage Abode (gotra-avastha) (the stage of having the potential for Buddhahood). In this stage, one has not yet truly initiated the pursuit of Anuttara-samyak-sambodhi, and only the transformation of the cause exists in the remaining abodes. Its characteristics are as described earlier. The second is the Understanding-Practice Abode (adhimukti-carya-avastha) (the stage of practicing through understanding). From the initial aspiration until the first bhumi (a significant stage in a Bodhisattva's practice). Due to previous practice, although purity has been attained in one's own abode, one cultivates correct practice to attain even greater purity. Arising discriminative wisdom, one diligently practices. One achieves the 'slow and painful path' (krcchra-manda-pratipattih), encouragingly teaches the Dharma. According to one's ability, one can also manifest benefits and happiness such as perfect enlightenment. Regarding the previous practices, one may not have universally learned them, the various characteristics may not have been achieved, and the intention may not have been purified. The third is the Supreme Joy Abode (pramudita-avastha) (the first bhumi). As mentioned earlier, the 'white qualities' (sukla-dharma) and the ten great vows (dasa-pranidhi) are fully manifested. Hence, it is renamed 'pure and supreme intention' (visuddha-adhimukti). Transcending the state of ordinary beings, one attains 'correctness of separation from birth' (samyaktva-niyata). Born into the family of the Tathagata (Tathagata-kula), one becomes a true child of the Buddha. Inheriting and promoting the Buddha's lineage, one obtains all equalities. Separated from all disputes and harms, one obtains true realization and purity. Knowing that one is close to Bodhi. Realizing the principle of the two emptinesses (dvi-sunyata) (emptiness of self and emptiness of phenomena), one achieves the two wondrous wisdoms (dvi-jnana) (fundamental wisdom and subsequent wisdom). Arising great joy, one practices the ten pure practices. Namely: faith (sraddha), loving-kindness (maitri), generosity (tyaga), diligence (ksanti), knowledge of treatises (sutra-jnana), understanding of the world (loka-jnana), cultivation of shame and remorse (hri-apatrapa), firm strength (bala), and offering to the Buddhas (buddha-puja). For the Dharma of the previous nine abodes, one single-mindedly and diligently pursues. Often being a Chakravartin (cakravartin-raja) (wheel-turning king), ruling this continent. Subduing the defilement of stinginess. Even vowing, 'May I always be in the most honored position, providing reliance for sentient beings, doing all meaningful things.' Or delighting in diligence, renouncing the household life with pure faith. In an instant, one attains hundreds of samadhis (samadhi) (meditative states). With pure divine eyes, one sees hundreds of Tathagatas in the Buddha lands. One understands the transformations and maintenance of the Buddhas. Divine power can shake hundreds of Buddha worlds. The body can also go, emitting great light, universally causing others to see. Transforming into hundreds of forms to benefit hundreds of sentient beings. If one wishes to remain in the body, one can abide for hundreds of kalpas (kalpa). Seeing the events of hundreds of kalpas before and after. Attaining hundreds of Dharma gates. Transforming into...
百身。身皆能現百菩薩眷屬。四增上戒住。即第二地。由前住中十意樂住凈得入此住。性戒具足。少邪業道諸惡犯戒亦不現行。況中上品。能善了知業道因果。自及勸他行諸凈業。于有情苦得大哀愍如實觀照。廣見諸佛善根清凈。多為輪王王四天下。止息犯戒。一切威力過前十倍。五增上心住。即第三地。由前作意解了通達。復由十凈心得入此住。能通達諸行有情大菩提。亦正推求脫苦方便諸煩惱纏無障礙智。凈法界中無分別慧。辨此智見勝三摩地。于菩薩藏精進多聞。不惜身命舍諸所愛。無有師長不誓承事。教誓皆行。身誓受苦。但聞一頌勝得大千充滿妙寶。聞佛一句法能引正等覺凈菩薩行。勝得釋梵護世等果。設有告言。我有一句法能引正等覺凈菩薩行。汝若能投大火坑者。當爲汝說。菩薩歡喜踴躍言能。正使火坑等三千界。為聞法故我從梵天尚能投入。況小火坑。為求佛法尚應久處大地獄中。況余小苦。聞已便能法隨法行。能引住世間靜慮等至等。復還棄捨隨愿受生。多作釋天帝化他令斷欲貪。威力過前百千之數。六覺分相應增上慧住。即第四地。由前求多聞成十法明得入此住。得十成熟智。修菩提分法能斷薩迦耶見等一切執著。離訶毀業修讚美業。心轉調柔功德隆盛。安住尋求修治地業。圓滿意樂勝解界性。
【現代漢語翻譯】 現代漢語譯本 百身，每個身體都能顯現百位菩薩眷屬。四、增上戒住，即第二地。由於前一住位中十種意樂的清凈，得以進入此住位。性戒具足，少有邪惡的行業，諸惡犯戒也不再現行，更何況中品和上品。能夠很好地了知行業因果，自己修行並勸他人行持各種清凈的行業。對於有情眾生的痛苦，生起極大的哀憫，如實地觀照。廣泛地見到諸佛，善根清凈。多數時候會成為轉輪王，統治四大天下。止息犯戒，一切威力超過前一住位十倍。 五、增上心住，即第三地。由於之前的作意，解了通達，又由於十種清凈心得以進入此住位。能夠通達諸行有情的大菩提，也正確地推求脫離痛苦的方法，各種煩惱纏縛沒有障礙的智慧。在清凈的法界中，有無分別的智慧。辨別這種智慧勝過三摩地。對於菩薩藏精進多聞，不吝惜身命，捨棄各種所愛。沒有師長不發誓承事，教誨和誓言都實行。身體發誓承受痛苦。僅僅聽到一句偈頌，勝過得到充滿大千世界的各種妙寶。聽到佛的一句法，能夠引導正等覺清凈的菩薩行，勝過得到釋天（Śakra，帝釋天）和梵天（Brahmā）以及護世等果報。假設有人告知：『我有一句法能夠引導正等覺清凈的菩薩行，你如果能投入大火坑，我就為你宣說。』菩薩歡喜踴躍地說『能』。即使火坑等同三千大千世界，爲了聽聞佛法，我從梵天尚且能夠投入，更何況小小的火坑。爲了求佛法，尚且應該長久地處於大地獄中，更何況其餘小小的痛苦。』聽聞之後，便能法隨法行，能夠引導安住世間的靜慮等至等，又返回來捨棄，隨愿受生。多數時候會做釋天帝，教化他人令斷除欲貪。威力超過前一住位百千之數。 六、覺分相應增上慧住，即第四地。由於之前求多聞成就十法明，得以進入此住位。得到十種成熟的智慧，修習菩提分法，能夠斷除薩迦耶見（Satkāya-dṛṣṭi，身見）等一切執著。遠離訶毀的行業，修習讚美的行業。心變得調柔，功德隆盛。安住于尋求修治地業，圓滿意樂勝解界性。
【English Translation】 English version With a hundred bodies, each body can manifest a retinue of a hundred Bodhisattvas. Fourth, the Adhyāśaya-śīla-vihāri (Increased Adherence to Morality), which is the second Bhūmi (stage). One enters this stage due to the purification of the ten intentions in the previous stage. One is complete in intrinsic morality, with few evil actions, and evil transgressions of precepts no longer manifest, let alone those of middle or superior quality. One is able to understand well the causes and effects of actions, practicing oneself and encouraging others to practice various pure actions. Towards the suffering of sentient beings, one generates great compassion, observing them as they truly are. One widely sees the Buddhas, with pure roots of virtue. Most often, one becomes a Cakravartin (wheel-turning king), ruling over the four continents. Ceasing transgressions of precepts, all power exceeds the previous stage tenfold. Fifth, the Adhyāśaya-citta-vihāri (Increased Adherence to Mind), which is the third Bhūmi. Due to previous intention, understanding and penetrating, and also due to ten pure minds, one enters this stage. One is able to understand the great Bodhi (enlightenment) of sentient beings in all actions, and also correctly seeks methods to escape suffering, with unobstructed wisdom regarding the entanglements of various afflictions. In the pure Dharma-dhātu (realm of reality), there is non-discriminating wisdom. Discriminating this wisdom surpasses Samādhi (meditative concentration). One is diligent in studying the Bodhisattva-piṭaka (Bodhisattva teachings), not sparing life and limb, abandoning all that is loved. There is no teacher one does not vow to serve, and one carries out both teachings and vows. The body vows to endure suffering. Merely hearing a single verse surpasses obtaining the various wonderful treasures filling a great thousand worlds. Hearing a single phrase of the Buddha's Dharma can guide the pure practice of a Bodhisattva towards perfect enlightenment, surpassing obtaining the results of Śakra (帝釋天), Brahmā (梵天), and the world protectors. Suppose someone were to say: 'I have a single phrase of Dharma that can guide the pure practice of a Bodhisattva towards perfect enlightenment; if you can throw yourself into a great fire pit, I will speak it for you.' The Bodhisattva joyfully exclaims 'I can!' Even if the fire pit were equal to a three-thousand great thousand world system, for the sake of hearing the Dharma, I could throw myself in from the Brahmā realm, let alone a small fire pit. For the sake of seeking the Buddha's Dharma, one should dwell in the great hell for a long time, let alone other small sufferings.' After hearing it, one can practice Dharma in accordance with Dharma, able to guide one to abide in the world in meditative absorption, etc., and then return to abandon it, taking rebirth according to one's vows. Most often, one becomes Śakra, teaching others to cut off desire and greed. Power exceeds the previous stage by a hundred thousand times. Sixth, the Jñāna-bhāga-samanvāgata-adhyāśaya-prajñā-vihāri (Increased Adherence to Wisdom in Accordance with the Factors of Enlightenment), which is the fourth Bhūmi. Due to previously seeking extensive learning and accomplishing the ten Dharmadyotis (lights of Dharma), one enters this stage. One obtains ten mature wisdoms, cultivating the factors of Bodhi (enlightenment), able to cut off all attachments such as Satkāya-dṛṣṭi (薩迦耶見, view of self). One abandons blameworthy actions and cultivates praiseworthy actions. The mind becomes pliable, and merits flourish. One abides in seeking to cultivate the activities of the Bhūmi, fulfilling the intention, delight, and understanding of the nature of the realm.
聖教怨敵不能傾動。多作蘇夜摩天王化除薩迦耶見。威力過前俱胝之數。七諸諦相應增上慧住。即第五地。由前十平等清凈意樂得入此住。以十方便觀察諸諦。正毀諸行悲愍有情。攝受資糧勤修正愿念慧行等。皆得增長離異作意。以諸方便成熟有情。一切工巧皆能引發。多作珊都使多天王化舍一切內外邪法。八緣起相應增上慧住。即第六地。由前十種法平等性得入此住。覺悟緣起生解脫門。一切邪想皆不能動。為益有情攝受生死。智．悲．隨逐無所著智．般若波羅蜜多住現前。證得無量勝三摩地。意樂不壞余不能奪。多作妙化天王化除一切增上慢等。威力過前百千俱胝之數。九有功用無相住。即第七地。由前十種妙方便慧所引世間進道勝行得入此住。達佛境界無間缺修。一一剎那證十度等菩提分法。有加行行一切圓滿極。凈住前導猶名有染工巧智滿超二乘三摩地境。唸唸能入滅盡定能現菩薩甚希奇業。多作他化自在天王能授二乘現觀方便。威力過前俱胝百千之數。十無功用無相住。即第八地。由前十種入一切法第一義智得入此住。以前所修四如實智。今得清凈成無生忍。斷四災患愛甚深住。蒙諸如來覺悟勸導授與無量引發門智神通事業。悟入無量分身妙智得十自在。隨受勝利。多作初靜慮天王。創入此住第一剎那。所
【現代漢語翻譯】 現代漢語譯本 聖教的怨敵無法動搖此地。多化現為蘇夜摩天王（Suyama，夜摩天王），消除薩迦耶見（Sakkāya-ditthi，有身見）。其威力超過之前俱胝（koti，千萬）倍之數。與七種真諦相應的增上慧安住於此，即第五地。由於之前十種平等清凈的意樂，得以進入此安住。以十種方便觀察諸諦，真正摧毀諸行，悲憫有情，攝受資糧，勤奮修正愿、念、慧等行，都得以增長，遠離異作意。以各種方便成熟有情，一切工巧都能引發。多化現為珊都使多天王（Santusita，兜率天王），捨棄一切內外邪法。與八緣起相應的增上慧安住於此，即第六地。由於之前十種法的平等性，得以進入此安住。覺悟緣起，生起解脫之門，一切邪想都不能動搖。爲了利益有情，攝受生死，智慧、慈悲隨之而來，無所執著的智慧、般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）安住現前。證得無量殊勝的三摩地（Samādhi，禪定），意樂不會被破壞，他人無法奪取。多化現為妙化天王，消除一切增上慢等。威力超過之前百千俱胝倍之數。 九、有功用無相住，即第七地。由前十種妙方便慧所引導的世間進道殊勝之行，得以進入此安住。達到佛的境界，無間斷地修習。每一個剎那證得十度（dasa pāramitā，十種波羅蜜多）等菩提分法。有加行之行，一切圓滿至極。清凈的安住作為前導，仍然名為有染，工巧智慧圓滿，超越二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的三摩地境界。唸唸能入滅盡定（nirodha-samāpatti，滅盡定），能示現菩薩甚為稀奇的行業。多化現為他化自在天王（Paranimmitavasavatti，欲界第六天），能授予二乘現觀的方便。威力超過之前俱胝百千倍之數。 十、無功用無相住，即第八地。由前十種入一切法第一義智，得以進入此安住。以前所修的四如實智，如今得以清凈，成就無生忍（anutpāda-dharma-kṣānti，無生法忍）。斷除四種災患，安住于甚深之愛。蒙受諸如來覺悟、勸導，授予無量引發門智、神通事業。悟入無量分身妙智，得到十自在。隨順接受勝利。多化現為初靜慮天王（梵天王）。初次進入此安住的第一個剎那，所
【English Translation】 English version The enemies of the Holy Teaching cannot shake this stage. One often manifests as Suyama Devaraja (Suyama, King of the Yama Heaven), eliminating Sakkāya-ditthi (belief in a self). The power surpasses the previous number of kotis (koti, ten million). The enhanced wisdom corresponding to the seven truths abides here, which is the fifth Bhumi (stage). Due to the previous ten equal and pure intentions, one can enter this abode. Observing the truths with ten skillful means, truly destroying all actions, having compassion for sentient beings, gathering resources, diligently correcting vows, mindfulness, wisdom, and other practices, all increase, and one is separated from differentiated intentions. Maturing sentient beings with various skillful means, all crafts can be initiated. One often manifests as Santusita Devaraja (Santusita, King of the Tushita Heaven), abandoning all internal and external evil dharmas. The enhanced wisdom corresponding to the eight conditions of dependent origination abides here, which is the sixth Bhumi. Due to the previous ten kinds of dharma equality, one can enter this abode. Awakening to dependent origination, generating the door of liberation, all evil thoughts cannot shake it. For the benefit of sentient beings, embracing birth and death, wisdom and compassion follow, wisdom without attachment, Prajñāpāramitā (Perfection of Wisdom) abides in the present. Attaining immeasurable and supreme Samādhi (meditative absorption), the intention will not be destroyed, and others cannot take it away. One often manifests as a wondrously transformed Devaraja, eliminating all arrogance and so on. The power surpasses the previous hundreds of thousands of kotis. Nine, the abode of effortless non-appearance, which is the seventh Bhumi. Due to the excellent practices of worldly progress guided by the previous ten kinds of wonderful skillful means and wisdom, one can enter this abode. Reaching the realm of the Buddha, practicing without interruption. In every instant, one attains the Bodhipakṣa-dharmas (factors of enlightenment) such as the ten pāramitās (ten perfections). There is the practice of exertion, everything is perfectly complete. The pure abode serves as a guide, still called contaminated, the wisdom of crafts is complete, surpassing the Samādhi realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle). In every thought, one can enter Nirodha-samāpatti (cessation of perception and sensation), and can manifest the extremely rare deeds of a Bodhisattva. One often manifests as Paranimmitavasavatti Devaraja (the king of the Paranimmita-vasavatti Heaven), who can grant the Two Vehicles the means of direct realization. The power surpasses the previous hundreds of thousands of kotis. Ten, the abode of effortless non-appearance, which is the eighth Bhumi. Due to the previous ten kinds of wisdom of entering the first meaning of all dharmas, one can enter this abode. The four kinds of true wisdom previously cultivated are now purified, achieving Anutpāda-dharma-kṣānti (the acceptance that phenomena do not arise). Cutting off the four calamities, abiding in profound love. Receiving the enlightenment and guidance of all Tathagatas, granting immeasurable wisdom of initiating doors, supernatural powers, and activities. Awakening to the wondrous wisdom of immeasurable emanations, attaining the ten freedoms. Following and accepting victory. One often manifests as the king of the first Dhyana heaven (Brahma). In the first instant of initially entering this abode, what
有福智一切威力。過前諸住所得一倍。第二剎那過前二倍。至十地滿運運增長。說不能盡。十一無礙解住。即第九地。由前于甚深住不生喜足。復于智殊勝性愛樂隨入。起智加行宣說諸法。說法所作皆如實知。成大法師具無礙解。多作第二靜慮天王。十二最上成滿菩薩住。即第十地。前無礙解遍清凈已堪為法王受法灌頂。得離垢等無量等持作佛所作。得一切佛相稱法座身諸眷屬。得大光明證利有情佛事妙智逮得無量解脫陀羅尼門神通大念等無數功德。多作過色究竟大自在天王。菩薩道滿資糧周備。從佛大云堪領廣大微妙法雨。自如大云同現等覺。普雨法雨殄息塵埃。令善稼穡生長成熟。此一一住所斷所修所證功德非余住無。依各圓滿故別建立。勝解行住趣無相修。所作狹小有缺不定。次後六住獲無相修。所作廣大無缺決定。后之四住圓證清凈領受修果。所作無量。勝解行住信等第六心。信生不退不斷善根。十住第七心居位不退不作二乘。至極喜住所證不退永無忘失。至無功用無相住修行不退。任運進修皆求種智廣行利樂。故留諸惑助愿受生。由此不說斷煩惱相。生有五種。一除災生。由愿自在為大魚等濟諸饑乏。為大醫藥救諸疾病。為大善巧善和諍鬥。為大國王如法息苦。為大天神斷邪見行。為火為水為乘為船為種種
【現代漢語翻譯】 現代漢語譯本 具有福德智慧和一切威力的菩薩，超過前面各個住位所得的一倍。第二個剎那超過前面二倍。直至十地圓滿，這種增長是無法用言語窮盡的。第十一無礙解住，即第九地。由於先前對於甚深之法不生喜足，又在智慧殊勝方面樂於隨順趣入，發起智慧的加行，宣說諸法。說法所作的一切都能如實了知。成為大法師，具備無礙解。多作第二靜慮天王。 第十二最上成滿菩薩住，即第十地。先前無礙解已經普遍清凈，堪能成為法王，接受法位的灌頂。獲得離垢等無量等持，作佛所作之事。得到與一切佛相應的法座、身形和眷屬。得到大光明，證得利益有情的佛事妙智，獲得無量解脫陀羅尼門、神通和大念等無數功德。多作過色究竟天的大自在天王。菩薩道圓滿，資糧周備，從佛的大雲中堪能領受廣大微妙的法雨。自身如大云一般顯現等覺，普遍降下法雨，消除塵埃，令善良的稼穡生長成熟。這每一個住位所斷、所修、所證的功德，並非其他住位所沒有，而是因為各自圓滿的緣故而分別建立。 勝解行住趣向無相的修行，所作狹小，有所欠缺，並不確定。其次的六住獲得無相的修行，所作廣大，沒有欠缺，非常確定。後面的四住圓滿證得清凈，領受修行的果實，所作無量。勝解行住的信等第六心，信根生起，不會退轉，不會斷絕善根。十住的第七心，安住于位不退轉，不作二乘。到達極喜住，所證得的不退轉，永遠不會忘失。到達無功用無相住，修行不退轉，任運進修，都尋求一切種智，廣泛地行利樂之事。所以保留諸惑，幫助自己發願受生。由此不說斷煩惱之相。 生有五種：一是除災生。由於願力自在，化身為大魚等，救濟諸多的飢餓；化身為大醫藥，救治諸多的疾病；化身為大善巧，調和爭鬥；化身為大國王，如法止息痛苦；化身為大天神，斷除邪見之行；化身為火、為水、為車乘、為船隻，爲了種種目的。
【English Translation】 English version A Bodhisattva with the blessings of wisdom and all powers surpasses the attainment of the previous abodes by a factor of one. In the second moment, it surpasses the previous by a factor of two. This increase continues until the tenth Bhumi (stage of a Bodhisattva), and it is impossible to describe exhaustively. The eleventh Abode, 'Unobstructed Understanding,' corresponds to the ninth Bhumi. Because of not being satisfied with profound dwelling, and delighting in entering into the excellence of wisdom, one initiates the practice of wisdom, proclaiming all Dharmas (teachings). One knows all that is done in teaching as it truly is. One becomes a great Dharma master, possessing unobstructed understanding. One is often reborn as the king of the second Dhyana (meditative absorption) heaven. The twelfth Abode, 'Supreme Accomplishment,' corresponds to the tenth Bhumi. Having thoroughly purified unobstructed understanding, one is qualified to be a Dharma king, receiving the Dharma consecration. One attains countless Samadhis (meditative states) such as 'Freedom from Defilement,' and performs the deeds of a Buddha. One obtains a Dharma throne, body, and retinue befitting all Buddhas. One gains great light, realizes the wondrous wisdom of benefiting sentient beings, attains countless doors of liberation, Dharani (mnemonic incantations), supernatural powers, great mindfulness, and countless other merits. One is often reborn as the great, self-sovereign king of the Akanistha (highest form realm) heaven. The Bodhisattva path is complete, and the accumulation of merit is fully prepared. From the great cloud of the Buddha, one is able to receive the vast and subtle rain of Dharma. One manifests enlightenment like a great cloud, universally raining down the Dharma, extinguishing the dust of afflictions, and causing good crops to grow and mature. Each of these abodes has its own unique qualities of what is abandoned, cultivated, and realized, which are not absent in other abodes, but are established separately because of their respective perfections. The 'Stage of Resolution and Practice' is directed towards formless cultivation, but what is done is limited, incomplete, and uncertain. The subsequent six abodes attain formless cultivation, and what is done is vast, complete, and certain. The last four abodes fully realize purity, receive the fruits of cultivation, and what is done is immeasurable. The sixth mind, 'Faith' in the 'Stage of Resolution and Practice,' gives rise to faith, which does not regress and does not sever roots of goodness. The seventh mind in the ten abodes dwells in a position of non-regression and does not become a follower of the two vehicles (Shravaka and Pratyekabuddha). Upon reaching the 'Joyful Abode,' the non-regression that is realized is never forgotten. Upon reaching the 'Effortless and Formless Abode,' cultivation does not regress. One spontaneously advances in cultivation, seeking omniscience and extensively practicing benefit and joy. Therefore, one retains afflictions to assist in fulfilling vows to be reborn. Hence, the aspect of severing afflictions is not mentioned. There are five types of rebirth: First, rebirth to eliminate disasters. Due to the freedom of vows, one transforms into a great fish, etc., to relieve hunger; transforms into great medicine to cure diseases; transforms into great skill to reconcile disputes; transforms into a great king to lawfully end suffering; transforms into a great deity to cut off wrong views; transforms into fire, water, vehicles, ships, for various purposes.
物息除災患。二隨類生。愿自在力于傍生等惡類中生彼所行惡而自不行。彼不行善而自行之。如入酒肆能立其志。入諸淫舍示欲之過。為說正法除彼過失。三大勢生。稟性生時壽量形色族姓貴富最為殊勝。能除眾生輕慢等過。四增上生。受十王果自在化導隨所應生。五最後生。此生資糧已極圓滿。如慈氏等生婆羅門大國師家。如釋迦等生剎帝利大國王家。能現等覺作諸佛事。復以四相攝受有情。一者頓普。初發心位普頓攝受一切有情。皆為眷屬隨力饒益。二者增上。若為家主。勸識恩惠孝養父母。妻子等所隨時愍給。仆隸等所終不逼切而能堪忍。病等瞻療愛語慰喻猶如自身。不生賤想。若為國王。不行刀杖以法理化財利饒益。依本土田而自食用不行侵掠。視諸眾生如父如子。所言誠諦不行欺詐。勸舍諸惡教修諸善。三者攝取。平等無儻不希名利秉事。徒眾等無染攝受于自義利。正教修習。非邪加行而陷逗之。四者隨時。諸有情類下中上品。長短少時方堪凈故隨應成熟而行攝受。此十三住七地所攝。一種姓地。二勝解行地。三凈勝意樂地。此之三地即初三住。四行正行地。即次六住。五決定地。即第十住。墮在第三決定中故。六決定行地。即第十一住。七倒究竟地。即第十二第十三住。因果二中皆究竟故。此前所說諸菩
【現代漢語翻譯】 現代漢語譯本 消除萬物的煩惱和災患。二、隨類化生（根據不同種類眾生的需要而示現）。以願力和自在力，在傍生（畜生）等惡類眾生中化生，自己雖然身處惡道，卻不行惡事。他們不行善事，而自己卻身體力行。如同進入酒館，卻能堅定自己的意志；進入淫舍，展示淫慾的過患，為他們宣說正法，消除他們的過失。三、大勢生（具有極大勢力的化生）。稟賦天生時，壽命、形貌、族姓、財富都最為殊勝，能夠消除眾生輕慢等過失。四、增上生（不斷增長的化生）。接受十王（地獄之王）的果報，自在地教化引導眾生，隨其所應而化生。五、最後生（最後一次化生）。此生的資糧已經極其圓滿，如彌勒菩薩等，化生於婆羅門大國師之家；如釋迦牟尼佛等，化生於剎帝利大國王之家。能夠示現成等正覺，做諸佛的事業。又以四種方式來攝受有情：一者、頓普（立即普遍）。在初發心的時候，普遍地攝受一切有情，都作為自己的眷屬，隨自己的能力來饒益他們。二者、增上（不斷增長）。如果作為一家之主，就勸導家人認識恩惠，孝養父母，對妻子等隨時憐憫供給，對僕人等終不逼迫苛刻，而且能夠忍耐。對生病的人，給予照顧治療，用愛語安慰，如同對待自己一樣，不生輕賤的想法。如果作為國王，不行使刀杖暴力，用正法來治理國家，用財物利益來饒益百姓，依靠本土的田地來供養自己，不行侵略掠奪。看待一切眾生如同父母看待子女。所說的話誠實可信，不行欺騙詐偽。勸導百姓捨棄各種惡行，教導他們修習各種善行。三者、攝取（平等攝取）。平等對待一切眾生，不求回報，不希望得到名利，秉公辦事。對於徒眾等，沒有染污心地攝受他們，爲了自己的義利，正確地修習佛法，不使用邪惡的手段來陷害他們。四者、隨時（隨時攝取）。對於各種有情，下品、中品、上品，需要長時間、短時間、少時間才能被凈化，所以隨著他們相應的成熟程度而進行攝受。這十三住，包含在七地之中：一種姓地（菩薩種姓之地）。二勝解行地（通過殊勝的理解而修行的階段）。三凈勝意樂地（清凈殊勝的意樂之地）。這三個地就是最初的三住。四行正行地（修行正確的行為的階段）。就是接下來的六住。五決定地（已經做出決定的階段）。就是第十住，因為墮落在第三種決定之中。六決定行地（已經決定要修行的階段）。就是第十一住。七倒究竟地（顛倒究竟的階段）。就是第十二和第十三住，因為在因和果兩個方面都達到了究竟。此前所說的各種菩薩。
【English Translation】 English version Eliminating the afflictions and disasters of all beings. Second, Transformation according to kind (manifesting according to the needs of different kinds of beings). With the power of vows and freedom, being born among evil beings such as animals, while being in evil realms, one does not engage in evil deeds. They do not perform good deeds, but one practices them oneself. It is like entering a tavern but maintaining one's resolve; entering houses of prostitution, showing the faults of desire, and speaking the correct Dharma to eliminate their faults. Third, Birth of great power (manifestation with great power). When endowed by nature, lifespan, appearance, lineage, and wealth are most supreme, able to eliminate the faults of contempt and arrogance in beings. Fourth, Increasing birth (constantly increasing manifestation). Receiving the results of the Ten Kings (of Hell), freely guiding and teaching beings, being born according to what is appropriate. Fifth, Final birth (the last manifestation). The resources of this life are already extremely complete, such as Maitreya Bodhisattva, being born into the family of a Brahmin great national teacher; such as Shakyamuni Buddha, being born into the family of a Kshatriya great king. Able to manifest complete enlightenment, doing the deeds of all Buddhas. Furthermore, one embraces sentient beings with four aspects: First, Immediate and universal. At the time of initial aspiration, universally embracing all sentient beings, regarding them all as one's family, benefiting them according to one's ability. Second, Increasing. If one is the head of a household, one encourages the family to recognize kindness, be filial to parents, and provide compassion and support to wives, etc., at all times. One never oppresses or treats servants harshly, and is able to endure. One cares for and treats the sick, comforting them with loving words, treating them as oneself, without generating contemptuous thoughts. If one is a king, one does not use swords and violence, but governs the country with the Dharma, benefiting the people with wealth and resources, relying on the land of one's own territory for sustenance, without engaging in aggression and plunder. One regards all beings as parents regard their children. One's words are sincere and trustworthy, without engaging in deception and fraud. One encourages the people to abandon all evil deeds and teaches them to cultivate all good deeds. Third, Embracing. Treating all beings equally, without seeking reward, without hoping to gain fame and profit, acting impartially. Regarding disciples, etc., one embraces them without defilement, for the sake of one's own benefit and the benefit of others, correctly practicing the Dharma, without using evil means to harm them. Fourth, Timely. For all kinds of sentient beings, inferior, middling, and superior, who need a long time, a short time, or a little time to be purified, one embraces them according to their corresponding level of maturity. These thirteen abodes are contained within the seven grounds: First, Lineage Ground (the ground of Bodhisattva lineage). Second, Ground of Understanding and Practice (the stage of practicing through superior understanding). Third, Ground of Pure and Superior Intention (the ground of pure and superior intention). These three grounds are the first three abodes. Fourth, Ground of Practicing Correct Conduct (the stage of practicing correct conduct). These are the next six abodes. Fifth, Ground of Determination (the stage of having made a determination). This is the tenth abode, because it falls within the third kind of determination. Sixth, Ground of Determined Practice (the stage of having determined to practice). This is the eleventh abode. Seventh, Ground of Ultimate Inversion (the stage of ultimate inversion). This is the twelfth and thirteenth abodes, because they have reached the ultimate in both cause and effect. The various Bodhisattvas mentioned earlier.
薩行。雖有無量不過四種。一波羅蜜多行。則六十度。二菩提分行。三十七品四尋思等一切妙行。三神通行。即六神通。四成熟有情行。即所調伏界調伏方便界無量。如上所說若所學處．若所學法．若能修學．皆菩薩行。勇猛熾然依前修學不見行相。是名為行。此所行法雲何名深。勝空者言。妙理玄邈不可思議。二乘不能曉。凡夫所不測。故名為深。如應者言。真諦智境超言議道。非喻所喻微妙難知。備三無上具七大性。體業利樂一切殊勝。白法溟海妙寶泉池。非大菩提為法界主無由相稱。故所修學皆名為深。應勤趣證。或此一切諸菩薩行真如實相難可圓證。智慧觀照難可獲得。詮教文字難可悟說。萬行眷屬難可成就。有空境界難可通達。以慧為首余性或資皆名般若。故併名深。云何名時。勝空者言。若依世俗。信學修證求照達空。若依勝義。悟法體空修行般若。事緒究竟總名為時。如應者言。無上菩提廣大深遠。非少積因可能證獲。於前所說十二住中。若日夜等時分算數。一一住中經多俱胝百千大劫。或過是數方證方滿。若以大劫超過一切算數之量。總經於三無數大劫方得證滿。經初無數大劫於一行中修一行。故證極喜住。經第二無數大劫於一行中修一切行。證無功用無相住。以意樂凈決定勇猛。后經第三無數大劫
【現代漢語翻譯】 現代漢語譯本： 薩行（Sarva-carya）。雖然有無量，但不過四種：一、波羅蜜多行（Pāramitā-carya，到達彼岸的修行），即六十度（六十種波羅蜜多）；二、菩提分行（Bodhipakṣa-carya，趨向覺悟的修行），三十七品（三十七道品）、四尋思（四種尋思）等一切妙行；三、神通（Abhijñā）行，即六神通（六種神通）；四、成熟有情行（Paripācana-carya，成熟眾生的修行），即所調伏界（可調伏的眾生界）調伏方便界（調伏的方便）無量。如上所說，若所學處、若所學法、若能修學，皆菩薩行（Bodhisattva-carya，菩薩的修行）。勇猛熾然依前修學，不見行相，是名為行。 此所行法雲何名深？勝空者言：妙理玄邈不可思議，二乘（聲聞乘和緣覺乘）不能曉，凡夫所不測，故名為深。如應者言：真諦智境超言議道，非喻所喻微妙難知，備三無上（三無上菩提）具七大性（七種大性），體業利樂一切殊勝，白法溟海妙寶泉池，非大菩提為法界主無由相稱，故所修學皆名為深，應勤趣證。或此一切諸菩薩行真如實相難可圓證，智慧觀照難可獲得，詮教文字難可悟說，萬行眷屬難可成就，有空境界難可通達，以慧為首余性或資皆名般若（Prajñā，智慧），故併名深。 云何名時？勝空者言：若依世俗，信學修證求照達空；若依勝義，悟法體空修行般若，事緒究竟總名為時。如應者言：無上菩提廣大深遠，非少積因可能證獲。於前所說十二住中，若日夜等時分算數，一一住中經多俱胝百千大劫，或過是數方證方滿。若以大劫超過一切算數之量，總經於三無數大劫方得證滿。經初無數大劫於一行中修一行，故證極喜住。經第二無數大劫於一行中修一切行，證無功用無相住。以意樂凈決定勇猛，后經第三無數大劫
【English Translation】 English version: Sarva-carya (All Conducts). Although there are immeasurable conducts, they are no more than four types: First, Pāramitā-carya (Conduct of Perfection), which includes the sixty perfections; Second, Bodhipakṣa-carya (Conduct conducive to Enlightenment), which includes the thirty-seven factors of enlightenment, the four reflections, and all other wonderful conducts; Third, Abhijñā (Supernatural Power) conduct, which is the six supernatural powers; Fourth, Paripācana-carya (Conduct of Maturing Sentient Beings), which is immeasurable in terms of the realms to be tamed and the means of taming. As mentioned above, whether it is the place of learning, the Dharma to be learned, or the ability to cultivate and learn, all are Bodhisattva-carya (Conduct of a Bodhisattva). Vigorously and ardently cultivating and learning according to the previous teachings, without seeing the appearance of conduct, is called conduct. Why is this practiced Dharma called profound? The one who excels in emptiness says: The wonderful principle is profound and inconceivable, not understood by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and unfathomable by ordinary people, therefore it is called profound. The one who responds accordingly says: The realm of true wisdom transcends the path of words and speech, subtle and difficult to know, not comparable by metaphors, possessing the three unsurpassed qualities (three unsurpassed enlightenments), endowed with the seven great natures (seven great natures), its essence, activities, benefits, and joys are all supremely excellent, a vast ocean of pure Dharma, a wonderful treasure spring, only the Great Bodhi (Great Enlightenment) can be the master of the Dharma realm, and nothing else can be matched, therefore all that is cultivated and learned is called profound, and should be diligently pursued and realized. Or all these Bodhisattva practices are difficult to perfectly realize the true suchness and reality, difficult to obtain the wisdom and insight, difficult to understand and explain the teachings in words, difficult to accomplish the retinue of myriad practices, difficult to penetrate the realm of emptiness, with wisdom as the head and other qualities as support, all are called Prajñā (Wisdom), therefore all are called profound. Why is it called time? The one who excels in emptiness says: If based on the mundane, one believes, learns, cultivates, realizes, seeks, illuminates, and attains emptiness; if based on the ultimate meaning, one awakens to the emptiness of the Dharma essence and cultivates Prajñā, the complete conclusion of affairs is generally called time. The one who responds accordingly says: The unsurpassed Bodhi is vast and profound, and cannot be attained with little accumulated causes. Among the twelve abodes mentioned earlier, whether it is the calculation of time such as days and nights, in each abode, one spends many kotis, hundreds of thousands of great kalpas, or even more, to realize and fulfill it. If great kalpas exceed all measures of calculation, one spends a total of three countless great kalpas to attain fulfillment. Having spent the first countless great kalpa cultivating one practice within one practice, one attains the Joyful Abode. Having spent the second countless great kalpa cultivating all practices within one practice, one attains the Effortless and Formless Abode. With pure intention, determination, and courage, after spending the third countless great kalpa
一切行中修一切行。證如來住。此常精進非不爾者。若上勇猛如翹足等。或有能轉眾多中劫或多大劫。決定無轉無數大劫。故知因位決定經三無數大劫修行圓滿方證菩提。五種彼岸皆能到故。此意即說修五般若三劫分位。或隨自心變作分限事緒究竟總立時名。若達空時唯正智證。既修學位通攝所餘。獨覺利根尚經百劫。況求作佛無多劫因。
經曰。照見五蘊等皆空。
贊曰。此顯由行甚深般若得正慧眼。達空名照。謂色受等諸有為法。皆有三世．內外．粗細．劣勝．近遠。積聚名蘊。此五。謂色．受．想．行．識。等言等取處等諸法。勝空者言。前破能觀執顯能觀空。今破所觀執顯所觀空。若癡所蔽迷勝義理。于蘊等中妄執為有。如處夢者見境現前。若正了知勝義諦理。不生執著。如夢覺位了境非有。故行般若便照性空。如應者言。雖修一切皆行般若。證真遣妄由慧照空。故此偏說。此中空言即三無性。謂計所執本體非有相無自性。所以稱空。諸依他起。色如聚沫。受喻浮泡。想同陽焰。行類芭蕉。識猶幻事。無如所執自然生性。故亦名空。圓成實性因觀所執空無方證。或無如彼所執真性。故真勝義亦名為空。據實三性非空非不空。對破有執總密說空。非后二性都無名空。說一切空是佛密意。于有及無總
【現代漢語翻譯】 現代漢語譯本 在一切行（karma）中修習一切行，證得如來之境界。這種持續精進的狀態是不可或缺的。即使是上等勇猛之人，如翹足菩薩等，或許能夠轉化眾多中劫（antarakalpa）或多個大劫（mahākalpa），但絕對無法轉化無數大劫。因此可知，在因位（hetu-avasthā）上，必須經過決定性的三大無數劫（asamkhyeya-kalpa）的修行圓滿，才能證得菩提（bodhi）。因為能夠到達五種彼岸（pāramitā）。此意即是說，修習五般若（pañca-prajñā）需要三大劫的時間。或者，可以根據自己的心意，將時間劃分爲不同的階段，最終完成所有的事情，併爲此設立一個總的時間名稱。如果通達空性（śūnyatā），唯有正智（samyag-jñāna）才能證得。既然修習學位（śaikṣa-bhūmi）已經涵蓋了其餘的一切，那麼獨覺（pratyekabuddha）的利根尚且需要經歷百劫，更何況是求作佛，沒有眾多劫的因緣是不可能的。
經中說：『照見五蘊（pañca-skandha）等皆空。』
讚頌說：這顯示了通過修行甚深般若（gambhīra-prajñā），可以獲得正慧之眼。通達空性稱為『照』。所謂色（rūpa）、受（vedanā）等諸有為法（saṃskṛta-dharma），都具有三世（tryadhvan）、內外（adhyātmika-bāhya）、粗細（sthūla-sūkṣma）、劣勝（hīna-praṇīta）、近遠（dūra-āsanna）等差別。積聚稱為蘊。這五蘊，即色、受、想（saṃjñā）、行（saṃskāra）、識（vijñāna）。『等』字包括了處（āyatana）等諸法。『勝空者』的意思是，前面破除了能觀者的執著，從而顯示能觀者也是空性的。現在破除所觀者的執著，從而顯示所觀者也是空性的。如果被愚癡所矇蔽，迷惑于勝義理（paramārtha-satya），就會在蘊等事物中妄執為實有，就像處於夢境中的人，看到境界顯現於眼前。如果正確地了知勝義諦理，就不會產生執著，就像從夢中醒來的人，明白夢境並非真實存在。因此，修行般若就能照見自性本空。『如應者』的意思是，雖然修習一切法都是在修行般若，但證悟真理、遣除虛妄，是通過智慧照見空性來實現的，所以這裡特別強調了這一點。這裡的『空』指的是三無性（tri-niḥsvabhāvatā），即計所執性（parikalpita-svabhāva）的本體並非真實存在，是相無自性（lakṣaṇa-niḥsvabhāvatā），所以稱之為『空』。諸依他起性（paratantra-svabhāva），色如聚沫，受喻浮泡，想同陽焰，行類芭蕉，識猶幻事，沒有像所執那樣自然產生的自性，所以也稱為『空』。圓成實性（pariniṣpanna-svabhāva）是因為觀察到所執的空性才能證得，或者說，沒有像所執那樣真實的自性，所以真勝義（paramārtha）也稱為『空』。實際上，三性（trisvabhāva）非空非非空，是爲了對治有執而總括秘密地宣說空性，並非說后兩種自性完全不存在而稱之為『空』。說一切皆空是佛的密意，對於有和無的總括。
【English Translation】 English version Cultivating all practices within all practices, one attains the abode of the Tathāgata (如來). This constant diligence is indispensable. Even the most valiant, such as the Bodhisattva who stands on one foot (翹足), may be able to transform numerous intermediate kalpas (antarakalpa) or many great kalpas (mahākalpa), but they can never transform countless great kalpas. Therefore, it is known that in the causal stage (hetu-avasthā), one must undergo a definitive three countless great kalpas (asamkhyeya-kalpa) of complete cultivation to attain Bodhi (菩提). This is because one is able to reach the five shores (pāramitā). This means that the cultivation of the five Prajñās (pañca-prajñā) requires three kalpas. Alternatively, one can divide the time into different stages according to one's own mind, ultimately completing all tasks and establishing a general time name for it. If one understands emptiness (śūnyatā), only Right Knowledge (samyag-jñāna) can attain it. Since the study of the śaikṣa-bhūmi already encompasses everything else, even the sharpest Pratyekabuddha (獨覺) still needs to go through hundreds of kalpas, let alone seeking to become a Buddha, which is impossible without the cause of many kalpas.
The Sutra says: 'Illuminatingly seeing that the five skandhas (pañca-skandha) and so on are all empty.'
The praise says: This shows that by practicing profound Prajñā (gambhīra-prajñā), one obtains the eye of Right Wisdom. Understanding emptiness is called 'illumination'. The so-called conditioned dharmas (saṃskṛta-dharma) such as rūpa (色), vedanā (受), etc., all have differences such as the three times (tryadhvan), internal and external (adhyātmika-bāhya), coarse and subtle (sthūla-sūkṣma), inferior and superior (hīna-praṇīta), near and far (dūra-āsanna). Accumulation is called skandha. These five skandhas are rūpa, vedanā, saṃjñā (想), saṃskāra (行), and vijñāna (識). The word 'and so on' includes dharmas such as āyatana (處). The meaning of 'superior emptiness' is that the attachment of the observer was broken earlier, thus showing that the observer is also empty. Now, the attachment of the observed is broken, thus showing that the observed is also empty. If one is obscured by ignorance and confused about the ultimate truth (paramārtha-satya), one will falsely cling to the skandhas and other things as real, just like a person in a dream seeing the realm appearing before them. If one correctly understands the ultimate truth, one will not develop attachment, just like a person waking up from a dream, understanding that the dream realm is not real. Therefore, practicing Prajñā illuminates the emptiness of nature. The meaning of 'as it should be' is that although practicing all dharmas is practicing Prajñā, the realization of truth and the removal of falsehood are achieved through the wisdom of illuminating emptiness, so this is particularly emphasized here. The 'emptiness' here refers to the three-fold absence of inherent existence (tri-niḥsvabhāvatā), that is, the nature of what is conceptually imputed (parikalpita-svabhāva) is not truly existent, it is the absence of inherent characteristics (lakṣaṇa-niḥsvabhāvatā), so it is called 'emptiness'. The dependent nature (paratantra-svabhāva), rūpa is like foam, vedanā is like a floating bubble, saṃjñā is like a mirage, saṃskāra is like a banana tree, and vijñāna is like an illusion. There is no naturally arising self-nature like what is clung to, so it is also called 'emptiness'. The perfected nature (pariniṣpanna-svabhāva) can only be attained by observing the emptiness of what is clung to, or rather, there is no true self-nature like what is clung to, so the ultimate truth (paramārtha) is also called 'emptiness'. In reality, the three natures (trisvabhāva) are neither empty nor non-empty, and emptiness is secretly spoken in general to counter the attachment to existence, not that the latter two natures are completely non-existent and called 'emptiness'. Saying that everything is empty is the Buddha's secret intention, a summary of existence and non-existence.
說空故。如世尊說。
相生勝義無自性 如是我皆已顯示 若不知佛此密意 失壞正道不能往
又此空者即真如理。性非空有因空所顯。遮執為有故假名空。愚夫不知執五蘊等定離真有。起相分別。今推歸本體即真如。事離於理無別性故。由此經言。一切有情皆如來藏。一切法等皆即真如。說有相事則無相空。令諸有情斷諸相縛。眼類有五。一肉眼。非定所生大造凈色。二天眼。因定所起大造凈色。三慧眼。照理空智。四法眼。達教有慧。五佛眼。前四覺滿總得佛名。今在因位慧眼達空明瞭矚觀。故名照見。然此空性資糧位中聽聞思惟。多唯信解。在加行位方純修觀。雖皆名照猶帶相故而未證真。住十地中起無漏觀。通達真理方實照空。至如來位照見圓滿。知離言境假名為空。雖此空言通空我法。逗舍利子唯說法空。我執久亡不假空故。或復我執依法執生。但觀法空我隨空故。此所說空雖體無異。而依事顯亦有差別。如大經中或說十六。謂內空．外空．內外空．大空．空空．勝義空．有為空．無為空．畢竟空．無際空．無散空．本性空．相空．一切法空．無性空．無性自性空或說十七。加無所得空。或說十八。又加自性空。或說十九。別加所緣增上及互無空。或說二十。於十八中離無散空為散空．無
【現代漢語翻譯】 現代漢語譯本 說空性的緣故。正如世尊所說：
『相依而生勝義無自性（勝義指最高的真理，無自性指沒有獨立不變的自體），這些我都已經闡明。 如果不明瞭佛陀的這個密意，就會迷失正道，無法到達彼岸。』
此外，這個空性就是真如之理（真如指事物的真實本性）。它的體性並非空或有，而是因空性而顯現。爲了破除對『有』的執著，所以假名為『空』。愚昧的人不明白，執著於五蘊（色、受、想、行、識）等，認為它們真實存在，並因此產生種種分別。現在將這些都歸於本體，也就是真如。因為事相脫離了理體就沒有獨立的自性。因此，經中說：『一切有情皆如來藏（如來藏指一切眾生皆具有成佛的潛能），一切法等皆即真如。』 說有相的事物就是無相的空性，是爲了讓一切有情斷除各種相的束縛。眼有五種：一、肉眼，並非由禪定所生，而是由四大（地、水、火、風）所造的清凈色所成；二、天眼，由禪定所生的大造清凈色所成；三、慧眼，照見空性的智慧；四、法眼，通達教法的智慧；五、佛眼，前四種覺悟圓滿，總稱為佛。現在在因位（修行階段），慧眼通達空性，明瞭地觀察，所以稱為照見。然而，這種空性在資糧位（修行前的準備階段）中，多是聽聞思惟，唯有信解。在加行位（正式修行階段）才純粹地修觀。雖然都名為『照』，但仍然帶有相，所以沒有證得真如。住在十地（菩薩果位的最後十個階段）中，生起無漏的觀智，通達真理，才真正地照見空性。到了如來位（佛的果位），照見就圓滿了。知道離言說的境界，假名為『空』。雖然這個『空』字可以通用於空我、空法，但對舍利子（佛陀的著名弟子）只說空法。因為我執早已斷除，不需要空性來對治。或者，我執是依法執而生起的，只要觀察法空，我執自然隨之而空。這裡所說的空性，雖然本體沒有差異，但依據所顯現的事物，也有差別。例如，《大般若經》中或者說有十六空，即內空、外空、內外空、大空、空空、勝義空、有為空、無為空、畢竟空、無際空、無散空、本性空、相空、一切法空、無性空、無性自性空；或者說有十七空，加上無所得空；或者說有十八空，又加上自性空；或者說有十九空，分別加上所緣空、增上空和互無空；或者說有二十空，在十八空中，將無散空分為散空和無散空。
【English Translation】 English version The reason for explaining emptiness. As the World Honored One said:
'Things arise dependently, and ultimate truth is without inherent existence (ultimate truth refers to the highest truth, without inherent existence means without independent and unchanging self-nature). All of these I have already revealed. If one does not understand this secret meaning of the Buddha, one will lose the right path and be unable to reach the other shore.'
Furthermore, this emptiness is the principle of Suchness (Suchness refers to the true nature of things). Its nature is neither empty nor existent, but is revealed by emptiness. To dispel the attachment to 'existence,' it is provisionally named 'emptiness.' Ignorant people do not understand, clinging to the five aggregates (form, feeling, perception, mental formations, and consciousness), believing them to be truly existent, and thus generating various discriminations. Now, all these are attributed to the essence, which is Suchness. Because phenomena, apart from the principle, have no independent self-nature. Therefore, the sutra says: 'All sentient beings possess the Tathagatagarbha (Tathagatagarbha refers to the potential for all beings to become Buddhas), and all dharmas are identical to Suchness.' Saying that things with characteristics are the emptiness of no characteristics is to enable all sentient beings to break free from the bonds of various characteristics. There are five types of eyes: first, the physical eye, which is not born from samadhi (meditative concentration), but is formed by the pure form created by the four great elements (earth, water, fire, and wind); second, the divine eye, which is formed by the pure form created by samadhi; third, the wisdom eye, which illuminates the wisdom of emptiness; fourth, the Dharma eye, which understands the wisdom of the teachings; fifth, the Buddha eye, which is the complete fulfillment of the previous four types of awakening, collectively called Buddha. Now, in the causal stage (the stage of practice), the wisdom eye understands emptiness and observes clearly, so it is called illumination. However, this emptiness in the stage of accumulation (the preparatory stage before practice) is mostly hearing and thinking, with only faith and understanding. Only in the stage of application (the formal stage of practice) is pure contemplation practiced. Although both are called 'illumination,' they still carry characteristics, so they have not attained Suchness. Dwelling in the ten bhumis (the last ten stages of the Bodhisattva path), arising the uncontaminated wisdom of observation, and understanding the truth, one truly illuminates emptiness. When one reaches the stage of Tathagata (the stage of Buddhahood), illumination is complete. Knowing the realm beyond words, it is provisionally named 'emptiness.' Although this word 'emptiness' can be applied to emptiness of self and emptiness of phenomena, it is only said to Shariputra (a famous disciple of the Buddha) about emptiness of phenomena. Because attachment to self has long been eliminated, there is no need for emptiness to counteract it. Or, attachment to self arises from attachment to phenomena. As long as one observes the emptiness of phenomena, attachment to self will naturally become empty along with it. The emptiness described here, although the essence is not different, also has differences depending on the things that are manifested. For example, in the Great Perfection of Wisdom Sutra, it is said that there are sixteen emptinesses, namely, inner emptiness, outer emptiness, inner-outer emptiness, great emptiness, emptiness of emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, unscattered emptiness, essential emptiness, characteristic emptiness, emptiness of all dharmas, emptiness of non-nature, and emptiness of non-nature of self-nature; or it is said that there are seventeen emptinesses, adding emptiness of non-attainment; or it is said that there are eighteen emptinesses, adding emptiness of self-nature; or it is said that there are nineteen emptinesses, separately adding emptiness of object, emptiness of increase, and emptiness of mutual non-existence; or it is said that there are twenty emptinesses, in the eighteen emptinesses, separating unscattered emptiness into scattered emptiness and unscattered emptiness.
變異空。離相空為自相空．共相空。釋初頌曰。
能食及所食 此依身所住 能見此如理 所求二諦空 為常益有情 為不捨生死 為善無窮盡 故觀此為空 為種姓清凈 為得諸相好 為凈諸佛法 故菩薩觀空 補特伽羅法 實性俱非有 此無性有性 故別立二空
經曰。度一切苦厄。
贊曰。勝空者言。此上略說破二執顯二空能度眾苦。既照性空離諸分別。如蛾出𧌙永離纏裹。便度苦厄疾證涅槃。雖依勝義無度無得。隨世俗中有度有得。如應者言。由照性空能越生死顯先修益。第三練磨心也。謂觀轉依深妙難證。若生退屈應練磨心。世間有情行粗施等。于命終位尚招勝果。況我今修無障妙善。當來不證度苦轉依。如彼行慧已度苦厄。舍粗重依得無粗重。我亦應爾。勵已增修不應自輕而生退屈。度者越也脫也。苦謂三界有情及處。即業煩惱所生所起。理實有漏無非是苦。此略有三。諸有漏法性墮遷流逼迫不安。皆名行苦。世間諸樂必歸壞盡緣合纏憂。俱名壞苦。性已逼迫更增楚切。難忍重生皆名苦苦。此苦即厄災難義故。苦或八苦。住胎出胎俱受逼迫。眾苦根本名生苦。時分朽壞名老苦。大種衰變名病苦。壽命衰沒名死苦。不愛現前名怨憎會苦。所愛乖離名愛別離
【現代漢語翻譯】 現代漢語譯本 變異空：離相空即是自相空、共相空。解釋最初的頌文說：
『能食及所食，此依身所住，能見此如理，所求二諦空， 為常益有情，為不捨生死，為善無窮盡，故觀此為空， 為種姓清凈，為得諸相好，為凈諸佛法，故菩薩觀空， 補特伽羅法（pudgalavada，人法），實性俱非有，此無性有性，故別立二空。』
經文說：『度一切苦厄。』
贊文說：『勝空者說，以上簡略地說明了破除二執（對人與法的執著），顯現二空（人空與法空），能夠度脫眾苦。既然照見了自性的空性，遠離了各種分別，就像飛蛾從蠶繭中出來，永遠脫離了纏縛，便能度脫苦厄，迅速證得涅槃。雖然從勝義諦（paramārtha-satya，最高真理）的角度來說，沒有度脫也沒有獲得，但在世俗諦（saṃvṛti-satya，相對真理）中，有度脫也有獲得。』
如應者說：『由於照見了自性的空性，能夠超越生死，顯現先前修行的利益。』
第三是練磨心。意思是說，觀察轉依（轉變所依），深奧微妙難以證得，如果產生退縮，應當練磨內心。世間的有情，即使只是行持粗淺的佈施等善行，在臨終時尚且能招感殊勝的果報，更何況我現在修習沒有障礙的微妙善行，將來怎麼會不能證得度脫苦厄的轉依呢？就像那些行持智慧的人，已經度脫了苦厄，捨棄了粗重的所依，獲得了沒有粗重的境界，我也應當如此。努力增進修行，不應當輕視自己而產生退縮。
『度』是超越、脫離的意思。『苦』是指三界（trailokya，欲界、色界、無色界）的有情以及所處的環境，即由業和煩惱所生起。實際上，所有有漏法（sāsrava-dharma，有煩惱的法）沒有不是苦的。這苦略有三種：所有有漏法的性質都是墮落、遷流、逼迫不安，都叫做行苦（saṃskāra-duḥkha，行蘊之苦）。世間所有的快樂，最終必然歸於壞滅，因緣聚合時纏繞憂慮，都叫做壞苦（vipariṇāma-duḥkha，變異之苦）。性質上已經逼迫，更加增添痛苦，難以忍受，重複產生，都叫做苦苦（duḥkha-duḥkhatā，苦之苦）。這苦就是厄，災難的意思。
苦或者有八苦。住在胎中、出生時都受到逼迫，眾苦的根本叫做生苦（jāti-duḥkha，出生之苦）。時間流逝、身體朽壞叫做老苦（jarā-duḥkha，衰老之苦）。四大種衰弱變化叫做病苦（vyādhi-duḥkha，疾病之苦）。壽命衰減消失叫做死苦（maraṇa-duḥkha，死亡之苦）。不喜歡的出現在眼前叫做怨憎會苦（apriya-saṃprayoga-duḥkha，與不愛者相會之苦）。所喜愛的分離叫做愛別離苦（priya-viprayoga-duḥkha，與所愛分離之苦）。
【English Translation】 English version Transformation of Emptiness: Emptiness of distinct characteristics is the same as emptiness of self-characteristics and emptiness of shared characteristics. The initial verse is explained as follows:
'That which eats and that which is eaten, these depend on the body's dwelling, One who sees this as it truly is, seeks the emptiness of the two truths, For the constant benefit of sentient beings, not abandoning samsara, For good that is endless, therefore contemplate this as emptiness, For the purity of lineage, to obtain all the excellent marks, To purify all the Buddha-dharmas, therefore Bodhisattvas contemplate emptiness, The person (pudgala) and the dharma, their true nature is non-existent, This is without nature and with nature, therefore two emptinesses are separately established.'
The sutra says: 'Transcends all suffering and distress.'
The praise says: 'The Victorious One of Emptiness said, the above briefly explains breaking the two attachments (to person and dharma), revealing the two emptinesses (emptiness of person and emptiness of dharma), which can liberate from all suffering. Since the emptiness of self-nature is illuminated, all discriminations are abandoned, like a moth emerging from its cocoon, forever freed from entanglement, one then transcends suffering and distress, and quickly attains Nirvana. Although from the perspective of ultimate truth (paramārtha-satya), there is no transcendence and no attainment, in conventional truth (saṃvṛti-satya), there is transcendence and there is attainment.'
The Appropriate One said: 'By illuminating the emptiness of self-nature, one can transcend birth and death, revealing the benefits of previous practice.'
Third is the tempering of the mind. This means that observing the transformation of the basis (āśraya-parāvṛtti), it is profound and subtle, difficult to realize. If discouragement arises, one should temper the mind. Sentient beings in the world, even if they only perform coarse acts of generosity and other virtuous deeds, can still attract excellent results at the time of death. How much more so if I now cultivate unobstructed, subtle virtuous deeds, how could I not attain the transformation of the basis that liberates from suffering in the future? Just like those who practice wisdom have already transcended suffering and distress, abandoning the coarse basis and attaining a state without coarseness, I should also be like that. Strive to increase practice, and do not underestimate oneself and become discouraged.
'Transcendence' means to surpass, to escape. 'Suffering' refers to sentient beings in the three realms (trailokya: desire realm, form realm, formless realm) and their environments, which arise from karma and afflictions. In reality, all contaminated dharmas (sāsrava-dharma) are nothing but suffering. This suffering is briefly of three types: the nature of all contaminated dharmas is falling, flowing, pressing, and uneasy, all of which are called the suffering of conditioned existence (saṃskāra-duḥkha). All the pleasures of the world inevitably return to destruction, and when conditions come together, they are entangled with worries, all of which are called the suffering of change (vipariṇāma-duḥkha). The nature is already pressing, and it further increases pain, is difficult to endure, and repeatedly arises, all of which are called the suffering of suffering (duḥkha-duḥkhatā). This suffering is the same as distress, the meaning of calamity.
Suffering can also be eightfold. Being in the womb and being born are both subjected to pressure, and the root of all suffering is called the suffering of birth (jāti-duḥkha). The passage of time and the decay of the body are called the suffering of old age (jarā-duḥkha). The weakening and changing of the four great elements are called the suffering of sickness (vyādhi-duḥkha). The decline and disappearance of lifespan are called the suffering of death (maraṇa-duḥkha). The appearance of what is disliked is called the suffering of meeting with what is unpleasant (apriya-saṃprayoga-duḥkha). The separation from what is loved is called the suffering of separation from what is loved (priya-viprayoga-duḥkha).
苦。所希不遂名求不得苦。諸有漏行名略攝一切五取蘊苦。厄謂八難及諸危怖小三災等。由未照空。境相拘縛心起分別。發煩惱業五趣苦生。既見三種無性為空。或照蘊等即真如空。分別不生。惡果隨滅。故諸苦厄皆能越度。如有頌言。
相縛縛眾生 亦由粗重縛 善雙修止觀 方乃俱解脫
據實照空亦度惑業。體寬現果唯說度苦。即此空相資糧位中聞思等照。初十心位第六心后信心不退。不斷善根便永伏度極重苦厄。故經頌言。
若有成世間 增上品正見 雖經歷千生 終不墮惡道
至十住中第四住后粗無明等皆始不行。方能伏度惡趣苦厄。生貴住說除滅煩惱永盡無餘。舍離生死能出三界。緣起經說。外道異生諸行。皆以四愚為緣。內法異生若放逸者福不動行。三愚為緣。不放逸者所有諸行。我不說以無明為緣。故知此後伏離惡趣一切苦厄。第七住后更不退位伏離二乘所應苦厄。至通達位初證真空后能永度三惡趣八處無暇貧疾等種一切苦厄。或有亦能永離三界分段苦厄怖煩惱故。有八地後方離此厄。七地已前留煩惱故。第十地終照空圓滿。一切有漏種子永除。變易死等苦厄皆盡。至如來位利樂眾生。或時示現非實如是。此觀自在猶未成佛由照空故當必皆除。勸示發心言度一切。
經曰。舍利子。
贊曰。勝空者言。生由法立。法即生因。此廣生空。法空后顯。如應者言。下陳機感者名。述理垂喻。示彼勝行除四處也。義段有三。初舍利子等。總告彰空。次是故等。別結所空。后以無所得故。釋成空理。梵云舍利。唐曰春鹙。由母辨才指喻為號。顯彼所生故複稱子。母因能論子假為名。樹正摧邪少聞多解。昔楊知見最初悟入。今演性空呼而垂喻。唯說勝教以統法顯是理皆空。獨告上人以攝機即時眾咸告。彼雖秉告而未悟空。先勸練磨方除四處。
經曰。色不異空空不異色色即是空空即是色。
贊曰。謂四大種及此所造。即十色處及法處色。性皆變現總立色名。勝空者言。下廣法空。大經說言。所以者何。色自性空。不由空故色空非色。色不離空。空不離色。色即是空。空即是色。此破二種執。色不異空空不異色者。破執世俗所取色外別有真空。不悟真空執著諸色妄增惑業輪轉生死。今顯由翳所見花色目病故然。非異空有故。依勝義色不異空如聖教說。因緣生法我說空故。色即是空空即是色者。破愚夫執要色無位方始有空。於色于空種種分別。今顯依勝義色本性空。迷悟位殊義彰空色。如何色滅方乃見空。如翳見花自性非有。豈要花滅彼始成空。故於色空勿生封執。應
【現代漢語翻譯】 現代漢語譯本 經文說：『舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）。』 贊曰：勝空論者說，萬物因緣和合法則而生，此法則即是萬物產生的根本原因。這裡廣泛闡述了萬物本性為空的道理，而法空的道理將在後面顯現。『如應者言』，是指下面陳述的能引發眾生感應的事蹟。敘述佛理，垂示譬喻，是爲了開示那些殊勝的修行，從而去除四種執著。這一段經文包含三個要點。首先，『舍利子』等，是總的告知，彰顯萬物皆空的道理。其次，『是故』等，是分別總結所要空掉的事物。最後，以『無所得故』，來解釋和成就空性的道理。梵語舍利（Sariputra），翻譯成漢語是春鹙（一種鳥）。因為他的母親具有卓越的辯才，所以用這個來比喻並作為他的名字。爲了彰顯他所出生的原因，所以又稱他為『子』。母親因為善於辯論而聞名，兒子也因此而得名。他能樹立正見，摧毀邪說，聽聞少許就能理解很多。過去楊知見最初領悟佛法，現在演說性空的道理，呼喚舍利子來垂示譬喻。只說殊勝的教義，用以統攝佛法，彰顯一切法皆是空性的道理。單獨告知上根之人，是爲了攝受他們的根機，使他們即時領悟。當時大眾都這樣認為。舍利子雖然接受了佛的告知，但還沒有完全領悟空性。所以先勸他反覆練習和磨礪，才能去除四種執著。 經文說：『色（Rupa，物質現象）不異空（Sunyata，空性），空不異色，色即是空，空即是色。』 贊曰：這裡所說的『色』，指的是四大種（地、水、火、風）以及由此所造的一切事物，即十色處（眼、耳、鼻、舌、身、色、聲、香、味、觸）以及法處所包含的色法。它們的本性都是變化顯現的，總的來說都稱為『色』。勝空論者說，下面廣泛闡述法空的道理。《大般若經》中說：『為什麼呢？因為色的自性本空，不是因為空才使色變成空。色與空不是相互對立的。色不離空，空不離色。色就是空，空就是色。』這破除了兩種執著。『色不異空，空不異色』，破除了執著於世俗，認為在所取之色之外，另有一個真空存在的錯誤觀念。不領悟真空的道理，執著于各種色法，就會妄自增加迷惑和業力，在生死輪迴中流轉。現在顯明，就像因為眼睛有翳障，所以看到虛幻的花色，這是因為眼睛的毛病造成的。並非在空性之外，另外存在一個『有』。所以，依據勝義諦，色不異空，正如聖教所說：因緣所生的法，我說它是空性的。『色即是空，空即是色』，破除了愚夫的執著，認為一定要色法滅盡之後，才能顯現空性。對於色和空，進行種種分別。現在顯明，依據勝義諦，色的本性本來就是空性的。迷和悟的位次不同，彰顯了空和色的不同含義。怎麼能說色滅盡之後，才能見到空性呢？就像眼睛有翳障時所見到的花，它的自性本來就是虛幻不實的。難道一定要花滅盡之後，空性才顯現出來嗎？所以，對於色和空，不要產生固執的觀念。應當……
【English Translation】 English version The Sutra says: 'Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom).' The commentary says: The proponent of superior emptiness states that existence arises from the establishment of Dharma (law, principle), and this Dharma is the cause of existence. This extensively elucidates the emptiness of existence, while the emptiness of Dharma will be revealed later. 'As it should be said' refers to the events described below that can evoke responses from sentient beings. Narrating the principles and providing metaphors are to reveal those superior practices, thereby removing the four attachments. This section of the scripture contains three key points. First, 'Sariputra' and so on, is a general announcement, highlighting the principle that all things are empty. Second, 'Therefore' and so on, is a separate summary of what needs to be emptied. Finally, 'Because there is nothing to be attained' is used to explain and accomplish the principle of emptiness. The Sanskrit word is Sariputra, which translates to 'spring heron' in Chinese. Because his mother had outstanding eloquence, this was used as a metaphor and as his name. To highlight the reason for his birth, he is also called 'son'. The mother is known for her ability to argue, and the son is named after her. He can establish correct views and destroy heresies, understanding much from hearing little. In the past, Yang Zhijian initially realized the Dharma, and now he expounds the principle of emptiness of nature, calling Sariputra to provide metaphors. Only the superior teachings are spoken to encompass the Dharma, highlighting that all Dharmas are empty. Telling only those of superior capacity is to gather their potential, enabling them to realize it immediately. At that time, the masses thought so. Although Sariputra received the Buddha's announcement, he had not fully realized emptiness. Therefore, he is first advised to practice and hone repeatedly in order to remove the four attachments. The Sutra says: 'Form (Rupa, material phenomena) is not different from emptiness (Sunyata, emptiness), emptiness is not different from form, form is emptiness, emptiness is form.' The commentary says: The 'form' mentioned here refers to the four great elements (earth, water, fire, wind) and all things created from them, namely the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the form contained in the Dharma base. Their nature is all changing manifestations, and generally they are called 'form'. The proponent of superior emptiness says that the principle of emptiness of Dharma is extensively elucidated below. The Great Perfection of Wisdom Sutra says: 'Why? Because the nature of form is inherently empty, it is not because of emptiness that form becomes empty. Form and emptiness are not opposed to each other. Form is not separate from emptiness, emptiness is not separate from form. Form is emptiness, emptiness is form.' This dispels two attachments. 'Form is not different from emptiness, emptiness is not different from form' dispels the attachment to the mundane, the erroneous notion that there is a separate emptiness existing outside of the form that is taken. Not understanding the principle of emptiness, clinging to various forms, one will falsely increase delusion and karma, and flow in the cycle of birth and death. Now it is shown that, just as seeing illusory flowers due to cataracts in the eyes, this is caused by the eye disease. It is not that there is a 'being' existing separately from emptiness. Therefore, according to the ultimate truth, form is not different from emptiness, just as the holy teachings say: The Dharma that arises from conditions, I say it is empty. 'Form is emptiness, emptiness is form' dispels the attachment of the foolish, thinking that emptiness can only appear after form is extinguished. Making various distinctions between form and emptiness. Now it is shown that, according to the ultimate truth, the nature of form is originally empty. The different positions of delusion and enlightenment highlight the different meanings of emptiness and form. How can it be said that emptiness can only be seen after form is extinguished? Just like the flowers seen when the eyes have cataracts, their nature is originally illusory and unreal. Is it necessary for the flowers to be extinguished before emptiness appears? Therefore, do not have fixed notions about form and emptiness. One should...
除倒見究竟涅槃。由此二句經作是言。色自性空非色滅空。如應者言。若依勝義諸法皆空都無有者。初雖可爾理未必然。真俗相形俗無真滅。色空相待色滅空亡。故非本來色體空也。勝空者言。據實此空非空不空。翻迷對色悟說色空。非此空言即定為空。空亦空故。如應者言。若因緣色自本都無。應諸愚夫先來智者。是則凡聖互是聖凡。自處師資實為誰迷。勝空者言。煩惱成覺分。生死即涅槃。塵勞之儔為如來種。諸眾生等本來寂滅。豈非愚夫先即智者。如應者言。若許色事有異空理。可舍色迷而求空悟。既空本色。智即為愚。求智舍愚豈非顛倒。且厭生死求趣涅槃。苦樂不殊。求之何用。愚夫生死已得涅槃。聖者更求極成邪妄。勝空者言。俗事迷悟求聖去凡。真理色空何成取捨。如應者言。若許事別亦說即空。俱勝義中自成𨥨楯。應未悟者知色即空。其已悟者不悟空色。精勤聖者可愍可傷。懈怠愚夫可欣可樂。如世尊言。云何菩薩隨順會通方便善巧波羅蜜多。若諸有情于佛所說空性經典。謂一切法皆無自性皆無有事無生無滅皆如幻夢。於是等法不能解了。菩薩為彼如理會通。應告彼言。此經不說一切諸法都無所有。但說諸法所言自性都無所有。故說諸法皆無自性。雖有一切所言說事依止彼故諸言說轉。然彼所說可說
【現代漢語翻譯】 現代漢語譯本： 除了倒見究竟涅槃（顛倒的見解最終達到涅槃）。由此二句經文這樣說：色的自性本空，並非色滅之後才空。『如應者』說：如果依照勝義諦（最高真理），一切法皆空，什麼都沒有，開始或許可以這樣認為，但道理未必如此。真諦和俗諦（世俗真理）相對而言，俗諦沒有真正的滅亡。色和空相互依存，色滅則空亡。所以並非本來色的本體就是空。『勝空者』說：實際上，這個空非空非不空。是爲了使迷惑於色的人覺悟，才說色空。並非這個空就一定是空，因為空也是空。『如應者』說：如果因緣所生的色，自始至終都不存在，那麼所有的愚夫（沒有智慧的人）一開始就是有智慧的人。那麼凡夫和聖人互相成為聖人和凡夫，誰才是真正的老師，誰才是真正的迷惑者？『勝空者』說：煩惱可以成就覺悟的因緣，生死就是涅槃。塵勞（世間的煩惱）是如來的種子，一切眾生本來就是寂滅的。難道不是愚夫一開始就是有智慧的人嗎？『如應者』說：如果承認色事和空理有區別，可以捨棄對色的迷惑而追求對空的覺悟。既然空是色的本性，那麼智就成了愚。追求智慧而捨棄愚癡，豈不是顛倒？而且厭惡生死而追求涅槃，如果苦和樂沒有區別，追求它有什麼用？愚夫在生死中已經得到了涅槃，聖人再去追求，實在是邪見和虛妄。『勝空者』說：在世俗的層面，有迷惑和覺悟，有追求聖人和捨棄凡夫。但在真理的層面，色和空沒有什麼可以取捨的。『如應者』說：如果承認事物的差別，也說事物就是空。那麼在勝義諦中，就自相矛盾了。應該讓沒有覺悟的人知道色就是空，而已經覺悟的人卻不悟空色。精勤的聖人可憐可嘆，懈怠的愚夫可喜可樂。正如世尊所說：『菩薩如何隨順、會通、方便、善巧波羅蜜多（到達彼岸的方法）？如果有些眾生對於佛所說的空性經典，認為一切法都沒有自性，都沒有實體，沒有生滅，都如幻夢，對於這些法不能理解。菩薩爲了他們，如理會通，應該告訴他們：這部經不是說一切諸法都一無所有，只是說諸法所說的自性都一無所有。所以說諸法都沒有自性。雖然有一切所說的名相，依靠這些名相，言語才能運轉。然而所說的名相是可以說的。
【English Translation】 English version: Apart from the ultimately seeing Nirvana (inverted views ultimately reach Nirvana). Hence, these two lines of scripture state: the self-nature of form is empty, not that it becomes empty after form ceases. The 'Responder' says: If according to the ultimate truth (highest truth), all dharmas are empty and there is nothing, it may seem acceptable at first, but the reasoning is not necessarily so. In relation to the true and conventional truths (mundane truth), the conventional truth does not truly cease. Form and emptiness are interdependent; when form ceases, emptiness vanishes. Therefore, the essence of form is not inherently empty. The 'Superior Emptiness Proponent' says: In reality, this emptiness is neither empty nor non-empty. It is to awaken those deluded by form that emptiness is spoken of. This emptiness does not necessarily mean it is definitively empty, because emptiness is also empty. The 'Responder' says: If the form arising from conditions is inherently non-existent, then all ignorant people (those without wisdom) would initially be wise. Then ordinary beings and sages would mutually become sages and ordinary beings. Who would be the true teacher, and who would be truly deluded? The 'Superior Emptiness Proponent' says: Afflictions can become the cause for enlightenment, and samsara (cycle of birth and death) is Nirvana. Worldly defilements are the seeds of the Tathagata (Buddha), and all beings are inherently in a state of quiescence. Are not ignorant people initially wise? The 'Responder' says: If one acknowledges a distinction between form and the principle of emptiness, one can abandon delusion about form and seek enlightenment about emptiness. Since emptiness is the inherent nature of form, then wisdom becomes ignorance. Is seeking wisdom and abandoning ignorance not a reversal? Moreover, if one detests samsara and seeks Nirvana, what is the use of seeking it if suffering and happiness are no different? Ignorant people have already attained Nirvana in samsara; for sages to seek further is truly a perverse and false view. The 'Superior Emptiness Proponent' says: On the conventional level, there is delusion and enlightenment, seeking sagehood and abandoning ordinariness. But on the level of ultimate truth, there is nothing to accept or reject between form and emptiness. The 'Responder' says: If one acknowledges the difference between things and also says that things are empty, then there is self-contradiction in the ultimate truth. One should let those who are not enlightened know that form is emptiness, while those who are already enlightened do not realize the emptiness of form. Diligent sages are pitiable and lamentable, while lazy ignorant people are joyful and delightful. As the World Honored One (Buddha) said: 'How does a Bodhisattva (enlightenment being) accord with, comprehend, skillfully use, and perfect the Paramita (perfection of crossing over)? If some beings, regarding the sutras on emptiness spoken by the Buddha, think that all dharmas have no self-nature, no substance, no arising, no ceasing, and are like illusions, and cannot understand these dharmas, the Bodhisattva, for their sake, should explain reasonably, telling them: This sutra does not say that all dharmas are completely non-existent, but only that the self-nature spoken of in dharmas is completely non-existent. Therefore, it is said that all dharmas have no self-nature. Although there are all the spoken names and terms, relying on these names and terms, language can function. However, the spoken names and terms are speakable.'
自性。據勝義諦非其自性。故說諸法皆無所有。彼一切法所言自性理既從本都無所有。當何所生當何所滅。故說諸法無生無滅。又如幻夢非如顯現如實是有。亦非一切幻夢形質都無所有。如是諸法非如愚夫言說串習勢力所現如實是有。亦非一切諸法勝義離言自性都無所有。由此悟入一切諸法非有非無。猶如幻夢其性無二。故說諸法皆如幻夢。如是菩薩普於一切諸法法界。不取少分不捨少分。不作損減不作增益。無所失壞。若法實有知為實有。若法實無知為實無。如是開示是名菩薩隨順會通方便善巧。此經意說。一切愚夫如言所執實有可說諸法自性。如實幻夢皆無自性。都無有事無生無滅。非無聖智真俗諦境離言法性。非如幻夢形質亦體都無名無性等。達所執無名悟非有。達聖境有名悟非無。故言菩薩不取少分不捨少分無知為無有知為有。若依勝義法體都空無少有者。作此會通便非善巧。稱悟非無不捨少分。亦徒施設乃為損減失壞正理。由此故知。此經意破先執色有故說色空。空者無也。非法性空。愚夫所執當情色相本性非有。若執非空及色滅無方成空體。既成二倒。故應雙遣顯色事理非如所執。勿起妄情生顛倒見。妄情既斷所執色亡。故斷依他遣計所執。如翳既滅不見空花。二乘外道執實作用因緣生法性都非有。故聖
說言。因緣生法我說皆空。非謂依他如幻之色亦皆空也。故有頌言。
虛妄分別性 由此義得成 非實有全無 許滅解脫故
聖教又說。諸法不自生亦不從他生。亦不從共生非不從二生。雖無所執作用因緣。而有功能緣可得故。此若無者應無俗諦。俗諦無故真諦亦無。依誰由誰而得解脫。或此空者即法性空。若執遍計所執諸色及依他色定異真有。真俗定別極成迷亂。今顯二色性即空如無相無為非詮智境。應舍二執求趣真空。故攝歸空雙除妄見。法性之色體即真相。不異即空。此復何惑。聖說二諦各有淺深。彼互相形皆有真俗。有俗俗俗。有俗俗真。有真真真。有真真俗。即俗真俗。真亦俗真。有俗有真俗無真滅。既非無色而獨有空。亦非色空定不異即。故真空與色非異非不異。非即非不即。今遮定異等唯說不異即。此不異即言亦非不異即。辯中邊說。
無二有無故 非有亦非無 非異亦非一 是說為空相
今說色空互相顯者。令義增明破疑執故。前說觀自在教練磨心。今說色空等令除四處。一者二乘作意狹劣欣厭不樂利他。二者于大乘中顛倒推求及起疑惑。三者于聞思等言我能然種種法執。四者現前安立骨瑣色等乃至菩提執著分別。今說色等不異即空。令舍二乘劣作意等得無分別出
【現代漢語翻譯】 現代漢語譯本：
經中說：『因緣所生的法，我說都是空。』 這並不是說依他起性（Paratantra-svabhava，指由因緣和合而生的事物）如幻的色法也都是空。所以有頌詞說：
『虛妄分別性（Parikalpita，指虛妄分別的自性），由此道理得以成立， 不是實有也不是全無，允許滅盡而得解脫的緣故。』
聖教又說：諸法不是自己產生，也不是從他處產生，也不是從共同處產生，也不是無因而生。雖然沒有執著的作用因緣，但有功能緣可以獲得。如果這個不存在，就應該沒有世俗諦（Samvriti-satya，指相對真理）。世俗諦沒有了，真諦（Paramartha-satya，指絕對真理）也就沒有了。依靠誰、通過誰才能得到解脫呢？或者這個空就是法性空（Dharmata-sunyata，指事物本性的空性）。如果執著遍計所執性（Parikalpita-svabhava，指虛妄分別所執著的自性）的諸色以及依他起性的色法，一定與真有不同，真諦和俗諦一定有區別，就會造成極大的迷惑。現在顯示這兩種色法的自性就是空，如無相無為，不是詮釋智慧的境界。應該捨棄這兩種執著，追求趨向真空。所以將它們歸為空性，同時消除虛妄的見解。法性的色法本體就是真相，不異於空，這又有什麼疑惑呢？聖人說二諦各有深淺，它們互相映襯都有真俗。有俗俗俗，有俗俗真，有真真真，有真真俗，即俗真俗，真也俗真，有俗有真俗無真滅。既然不是沒有色法而只有空性，也不是色法和空性截然不同，而是不異即空。所以真空與色法非異非不異，非即非不即。現在遮止截然不同的觀點，只說不異即空。這個『不異即』的說法，也不是『不異即』本身。辯中邊論中說：
『無二有無的緣故，非有也非無， 非異也非一，這是說空相。』
現在說色法和空性互相顯現，是爲了使意義更加明瞭，破除疑惑和執著。前面說觀自在菩薩（Avalokiteshvara）訓練磨礪心性，現在說色法和空性等等，是爲了去除四種障礙：一是二乘人（Sravaka，Pratyekabuddha）作意狹隘，欣厭世間，不樂於利益他人；二是對大乘佛法（Mahayana）顛倒推求，產生疑惑；三是對聞思修等產生『我能』的傲慢，執著種種法；四是對現前安立的骨骼、瑣碎的色法乃至菩提產生執著和分別。現在說色法等不異即空，是爲了捨棄二乘人的狹隘作意等等，獲得無分別智（Nirvikalpa-jnana）。 English version:
It is said: 'The dharmas that arise from conditions, I say are all empty.' This does not mean that the dependent-arising (Paratantra-svabhava, referring to things arising from the combination of causes and conditions) like illusory form are also all empty. Therefore, there is a verse that says:
'The nature of false discrimination (Parikalpita, referring to the nature of false discrimination), By this meaning is established, Not truly existent nor completely non-existent, Permitting cessation and liberation.'
The holy teachings also say: Dharmas do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without cause. Although there is no grasping at the functional causes, there are functional conditions that can be obtained. If this did not exist, there should be no conventional truth (Samvriti-satya, referring to relative truth). If conventional truth does not exist, then ultimate truth (Paramartha-satya, referring to absolute truth) also does not exist. Upon whom and through whom can liberation be attained? Or this emptiness is the emptiness of the nature of dharmas (Dharmata-sunyata, referring to the emptiness of the inherent nature of things). If one clings to the forms of the imputed nature (Parikalpita-svabhava, referring to the self-nature grasped by false discrimination) and the dependent-arising forms, definitely different from true existence, the ultimate truth and conventional truth are definitely distinct, leading to extreme confusion. Now it is shown that the nature of these two forms is emptiness, like the signless and unconditioned, not the realm of explanatory wisdom. One should abandon these two attachments and seek to approach true emptiness. Therefore, they are subsumed into emptiness, simultaneously eliminating false views. The essence of the form of the nature of dharmas is the true appearance, not different from emptiness, so what doubt is there? The sages say that the two truths each have shallow and deep aspects, and they mutually reflect each other, both having conventional and ultimate aspects. There is conventional conventional, there is conventional ultimate, there is ultimate ultimate, there is ultimate conventional, that is, conventional true conventional, true also conventional true, there is conventional, there is true, conventional without true ceases. Since it is not without form and only has emptiness, nor are form and emptiness definitely not different, but non-different is emptiness. Therefore, true emptiness and form are neither different nor not different, neither identical nor not identical. Now, rejecting the view of definite difference, we only say non-different is emptiness. This statement of 'non-different is' is also not 'non-different is' itself. The Discourse on Discrimination between the Middle and the Extremes says:
'Because there is no duality of existence and non-existence, Neither existent nor non-existent, Neither different nor one, This is said to be the aspect of emptiness.'
Now, saying that form and emptiness manifest each other is to make the meaning clearer and to break down doubts and attachments. Earlier, it was said that Avalokiteshvara (Avalokiteshvara) trains and tempers the mind. Now, saying that form and emptiness are the same is to remove four obstacles: first, the narrow-mindedness of the Two Vehicles (Sravaka, Pratyekabuddha), who are weary of the world and do not delight in benefiting others; second, the inverted pursuit and doubts about Mahayana Buddhism (Mahayana); third, the arrogance of 'I can' arising from hearing, thinking, and practicing, clinging to various dharmas; fourth, clinging to and discriminating against the established bones, trivial forms, and even Bodhi. Now, saying that form and so on are non-different and empty is to abandon the narrow-mindedness of the Two Vehicles and so on, and to attain non-discriminating wisdom (Nirvikalpa-jnana).
【English Translation】 English version:
It is said: 'The dharmas that arise from conditions, I say are all empty.' This does not mean that the dependent-arising (Paratantra-svabhava, referring to things arising from the combination of causes and conditions) like illusory form are also all empty. Therefore, there is a verse that says:
'The nature of false discrimination (Parikalpita, referring to the nature of false discrimination), By this meaning is established, Not truly existent nor completely non-existent, Permitting cessation and liberation.'
The holy teachings also say: Dharmas do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without cause. Although there is no grasping at the functional causes, there are functional conditions that can be obtained. If this did not exist, there should be no conventional truth (Samvriti-satya, referring to relative truth). If conventional truth does not exist, then ultimate truth (Paramartha-satya, referring to absolute truth) also does not exist. Upon whom and through whom can liberation be attained? Or this emptiness is the emptiness of the nature of dharmas (Dharmata-sunyata, referring to the emptiness of the inherent nature of things). If one clings to the forms of the imputed nature (Parikalpita-svabhava, referring to the self-nature grasped by false discrimination) and the dependent-arising forms, definitely different from true existence, the ultimate truth and conventional truth are definitely distinct, leading to extreme confusion. Now it is shown that the nature of these two forms is emptiness, like the signless and unconditioned, not the realm of explanatory wisdom. One should abandon these two attachments and seek to approach true emptiness. Therefore, they are subsumed into emptiness, simultaneously eliminating false views. The essence of the form of the nature of dharmas is the true appearance, not different from emptiness, so what doubt is there? The sages say that the two truths each have shallow and deep aspects, and they mutually reflect each other, both having conventional and ultimate aspects. There is conventional conventional, there is conventional ultimate, there is ultimate ultimate, there is ultimate conventional, that is, conventional true conventional, true also conventional true, there is conventional, there is true, conventional without true ceases. Since it is not without form and only has emptiness, nor are form and emptiness definitely not different, but non-different is emptiness. Therefore, true emptiness and form are neither different nor not different, neither identical nor not identical. Now, rejecting the view of definite difference, we only say non-different is emptiness. This statement of 'non-different is' is also not 'non-different is' itself. The Discourse on Discrimination between the Middle and the Extremes says:
'Because there is no duality of existence and non-existence, Neither existent nor non-existent, Neither different nor one, This is said to be the aspect of emptiness.'
Now, saying that form and emptiness manifest each other is to make the meaning clearer and to break down doubts and attachments. Earlier, it was said that Avalokiteshvara (Avalokiteshvara) trains and tempers the mind. Now, saying that form and emptiness are the same is to remove four obstacles: first, the narrow-mindedness of the Two Vehicles (Sravaka, Pratyekabuddha), who are weary of the world and do not delight in benefiting others; second, the inverted pursuit and doubts about Mahayana Buddhism (Mahayana); third, the arrogance of 'I can' arising from hearing, thinking, and practicing, clinging to various dharmas; fourth, clinging to and discriminating against the established bones, trivial forms, and even Bodhi. Now, saying that form and so on are non-different and empty is to abandon the narrow-mindedness of the Two Vehicles and so on, and to attain non-discriminating wisdom (Nirvikalpa-jnana).
世行成。
經曰。受想行識等亦復如是。
贊曰。恐彼疑執唯色不異空。唯色體即空餘法不爾故。以受等亦例同色。能領納境起苦樂舍名受。能取于境有相．無相．小．大．無量．無少所有分齊名想。思造善惡無記分位及余心所等遷流名行。心意識三皆能了別並通名識。謂四識住及能住識。如色而領。如領而知。如知而作。如作而了。故色受等如是次第。然由世執我事有五。謂我身具．我受用．我言說．我造作．我自體。今顯是蘊唯法功能。無實自性非我我所故。唯說五不減不增。愚夫不知為破我執于非蘊中假說為蘊。遂執為有。故今對破並說為空。二十論云。說無有情我。但有法因故。等者。等取下處界等五種善巧。然大經言。色空乃至菩提亦空。設有一法過涅槃者。我亦說為如幻如化。故此等言通攝一切。勝空如應二皆準釋。大經次言。受想行識自性空。不由空故。乃至廣說。受想行識即是空。空即是受想行識何以故。此但有名謂為菩提。謂之為空。此但有名謂之為色受想行識。
經曰。舍利子是諸法空相不生不滅不垢不凈不增不減。
贊曰。前告法體空。今告法義空。是諸法者。指前對空色受等法。本無今有名生。暫有還無名滅。障染名垢。翻此名凈。相廣名增。翻此名減。勝空者言
【現代漢語翻譯】 現代漢語譯本： 世俗諦是這樣成就的。
經書中說：『受、想、行、識等也是如此。』
讚頌說：恐怕有人疑惑執著，認為只有色不異於空，只有色的本體才是空，而其他法不是這樣，所以用受等來類比色。能夠領納境界，產生苦、樂、舍等感受，稱為受（vedanā）。能夠取于境界，有相、無相、小、大、無量、無少所有等差別，稱為想（saṃjñā）。思慮造作善、惡、無記等行為，以及其他心所的遷流，稱為行（saṃskāra）。心、意、識三者都能了別，並且普遍相通，稱為識（vijñāna）。也就是四識住和能住的識。如色而領納，如領納而知，如知而作，如作而了別。所以色、受等是這樣的次第。然而世俗執著我事有五種，即我的身體、我的受用、我的言說、我的造作、我的自體。現在顯示五蘊只是法的功用，沒有真實的自性，不是我或我所，所以只說五蘊，不多不少。愚夫不知道這是爲了破除我執，在非蘊中假說為蘊，於是執著為有。所以現在針對此破除，並說為空。二十論說：『說沒有有情我（ātman），只有法因。』等字，等取下處界等五種善巧。然而大經說：『色空乃至菩提（bodhi）也空，假設有一法超過涅槃（nirvāṇa），我也說為如幻如化。』所以這些話普遍涵蓋一切。勝義空和如應空兩種都可準此解釋。大經接著說：『受、想、行、識自性空，不由空故。』乃至廣說。受、想、行、識即是空，空即是受、想、行、識。為什麼呢？這只是個名稱，稱為菩提，稱之為空。這只是個名稱，稱之為色、受、想、行、識。
經書中說：『舍利子（Śāriputra），是諸法空相，不生不滅，不垢不凈，不增不減。』
讚頌說：前面說了法體空，現在說的是法義空。『是諸法』，指的是前面針對空所說的色、受等法。本來沒有現在有名為生，暫時存在又歸於無名為滅。障礙染污名為垢，與此相反名為凈。相廣名為增，與此相反名為減。勝義空的人說
【English Translation】 English version: The worldly truth is thus established.
The sutra says: 'Feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are also like this.'
The commentary says: Fearing that they might doubt and cling to the idea that only form (rūpa) is not different from emptiness (śūnyatā), that only the essence of form is emptiness, and that other dharmas are not like this, therefore, feeling, etc., are used to exemplify form. The ability to receive a realm and give rise to experiences of suffering, pleasure, and indifference is called feeling. The ability to grasp a realm, with distinctions of having form, being formless, small, large, immeasurable, having little or nothing, is called perception. Thinking and creating good, evil, and neutral actions, as well as the flowing of other mental factors, is called volition. Mind (citta), thought (manas), and consciousness (vijñāna) can all discern and are universally connected, and this is called consciousness, namely, the four abodes of consciousness and the consciousness that can abide. Like form, it receives; like receiving, it knows; like knowing, it acts; like acting, it discerns. Therefore, form, feeling, etc., are in this order. However, worldly attachments to the idea of 'I' involve five aspects: my body, my enjoyment, my speech, my actions, and my self-essence. Now it is shown that the five aggregates (skandhas) are merely functions of the Dharma, without real self-nature, not 'I' or 'mine.' Therefore, only the five aggregates are mentioned, neither more nor less. Ignorant people do not know that this is to break down the attachment to 'I,' falsely designating aggregates in what are not aggregates, and thus clinging to them as existent. Therefore, now in response to this, it is refuted and said to be empty. The Twenty Verses says: 'It is said that there is no sentient being (sattva), only the cause of Dharma.' The word 'etc.' includes the five skillful means such as the lower realms and elements (dhātu). However, the Great Sutra says: 'Form is empty, even up to enlightenment (bodhi) is empty. If there were a Dharma beyond nirvana (nirvāṇa), I would also say it is like a phantom, like an illusion.' Therefore, these words universally encompass everything. Both ultimate emptiness and appropriate emptiness can be interpreted accordingly. The Great Sutra then says: 'Feeling, perception, volition, and consciousness are empty in their self-nature, not because of emptiness.' And so on, extensively explaining. Feeling, perception, volition, and consciousness are emptiness; emptiness is feeling, perception, volition, and consciousness. Why? This is just a name, called enlightenment, called emptiness. This is just a name, called form, feeling, perception, volition, and consciousness.
The sutra says: 'Śāriputra, these dharmas are characterized by emptiness (śūnyatā): they are not born, not destroyed, not defiled, not undefiled, not increasing, not decreasing.'
The commentary says: Previously, it spoke of the emptiness of the essence of Dharma; now it speaks of the emptiness of the meaning of Dharma. 'These dharmas' refers to the form, feeling, etc., mentioned earlier in relation to emptiness. Originally non-existent, now having a name is called birth; temporarily existing and then returning to non-existence is called destruction. Obstructing and defiling is called defilement; the opposite of this is called undefiled. Having a broad aspect is called increasing; the opposite of this is called decreasing. Those who hold to ultimate emptiness say
。依世俗諦。許色等有。可有生等。依勝義諦。色等本空。如何空中更有生等。故生滅等空相皆無。如應者言。遍計所執及依他上自然生法本性空無。法性色等體即空理。皆無如彼二乘等執生等位別。故說空相不生滅等。又若有執有為遷流定有生滅。無為在纏出纏位別實有垢凈。未證真位及證真已有為無為互有增減。如是定執皆所執故體相都無。寧如彼執有為生滅．無為垢凈．通二增減。如見陽焰執為實水。此水本空何有生等。非無陽焰似水生等。又設難言。若攝歸性依他色等皆即空如。彼有生滅此亦應爾。今義答言。如太空中色雖生滅而空相無。如是依他雖有生滅真空不爾。復有難言若一切法皆即真空。空相遍在貪等垢染信等凈中。如應垢凈。今義答言。如太空中有色染凈空相不爾。如是諸法雖有垢凈而空相無。故有頌言。
非染非不染 非凈非不凈 心性本凈故 由客塵所染
或有難言。若法皆真無別相者。甘露聖教既有增減。真空應爾。今義答言。如太空中色相增減空相不然。如是聖教雖有增減而空性無。皆由事理體相別故。若一切法唯真如空。如何得有生滅等事。以上總說非但色體不異即空。色上生等諸差別義亦不異即空。今遮通別且略舉三。而實空相亦不一等。大經次言。如是自性無生無
【現代漢語翻譯】 現代漢語譯本： 依據世俗諦（Samvriti-satya，相對真理），我們承認色（rupa，物質）等是存在的，並且可以有生等現象。但依據勝義諦（Paramartha-satya，絕對真理），色等本質上是空性的。既然在空性中，又怎麼會有生等現象呢？因此，生滅等空相都是不存在的。正如『如應』所說，遍計所執性（Parikalpita，完全虛構的性質）和依他起性（Paratantra，由其他條件引起的性質）上自然產生的法，其本性是空無的。法性（Dharmata，法的本性）中的色等，其本體就是空性的道理，完全沒有像小乘行者那樣執著于生等階段的差別。所以說空相是不生不滅的。此外，如果有人執著于有為法（conditioned phenomena）的遷流變化必然有生滅，認為無為法（unconditioned phenomena）在被煩惱纏縛和脫離煩惱纏縛的狀態下，其階段差別是真實存在的，或者認為在未證悟真理和證悟真理之後，有為法和無為法之間會有增減變化。像這樣的執著，因為都是所執著的，所以其本體和現象都是不存在的。又怎麼會像他們所執著的那樣，認為有為法有生滅，無為法有垢凈，並且這兩種狀態會相互增減呢？這就像看到陽焰（heat haze）就認為是真實的水一樣，這種水本來就是空性的，又怎麼會有生等現象呢？但這並不是說沒有陽焰看起來像水一樣生起的現象。 又有人可能會提出疑問：如果將一切現象都歸攝到自性（Svabhava，自性）中，那麼依他起的色等現象都等同於空性，既然依他起的現象有生滅，那麼空性也應該有生滅。現在我們回答說：就像太空中，色等現象雖然有生滅，但空性本身並沒有生滅。同樣，依他起的現象雖然有生滅，但真空（Sunyata，空性）並非如此。還有人可能會提出疑問：如果一切法都等同於真空，那麼空相就應該普遍存在於貪等垢染和信等清凈之中，並且應該相應地有垢凈的差別。現在我們回答說：就像太空中，有色等現象的染凈，但空性本身並沒有染凈。同樣，諸法雖然有垢凈，但空相併沒有垢凈。所以有頌詞說： 『非染非不染，非凈非不凈，心性本凈故，由客塵所染。』 或者有人會提出疑問：如果一切法都是真如（Tathata，如是），沒有差別相，那麼甘露般的聖教（Aryadharma，聖法）既然有增減，真空也應該如此。現在我們回答說：就像太空中，色相有增減，但空相併沒有增減。同樣，聖教雖然有增減，但空性並沒有增減。這都是因為事（artha，事物）和理（nyaya，道理）的本體和現象有所區別的緣故。如果一切法都只是真如空性，又怎麼會有生滅等現象呢？以上總的來說，不僅是色的本體不異於空性，而且色上的生等各種差別意義也不異於空性。現在爲了遮止普遍和個別的執著，我們略舉三種情況，但實際上空相也不是單一的。大經接下來會說：『如是自性無生無』
English version: According to Samvriti-satya (conventional truth), we acknowledge that rupa (form, matter) and so on exist, and that birth and other phenomena can occur. However, according to Paramartha-satya (ultimate truth), rupa and so on are essentially empty. Since there is emptiness, how can there be birth and other phenomena? Therefore, the characteristics of emptiness, such as birth and cessation, do not exist. As 'as appropriate' states, the self-established nature of Parikalpita (the completely fabricated nature) and the naturally arising dharmas on Paratantra (the dependently originated nature) are inherently empty. The essence of Dharmata (the nature of phenomena), such as rupa, is the principle of emptiness, completely devoid of the distinctions in stages like birth, as held by the Hinayana practitioners. Therefore, it is said that the characteristic of emptiness is neither birth nor cessation. Furthermore, if someone clings to the idea that the flux of conditioned phenomena (conditioned phenomena) inevitably involves birth and cessation, or believes that the stages of unconditioned phenomena (unconditioned phenomena) in the state of being bound by afflictions and being liberated from afflictions are truly distinct, or believes that there are increases and decreases between conditioned and unconditioned phenomena before and after enlightenment, such clinging, because it is clung to, has no substance or appearance. How can it be like their clinging, which asserts that conditioned phenomena have birth and cessation, unconditioned phenomena have defilement and purity, and these two states mutually increase and decrease? This is like seeing heat haze and mistaking it for real water. This water is inherently empty, so how can there be birth and other phenomena? But this does not mean that there is no phenomenon of heat haze appearing like water. Someone might ask: If all phenomena are subsumed into Svabhava (own-being, self-nature), then the dependently originated rupa and so on are identical to emptiness. Since dependently originated phenomena have birth and cessation, then emptiness should also have birth and cessation. Now we answer: Just as in space, although phenomena such as rupa have birth and cessation, emptiness itself does not. Similarly, although dependently originated phenomena have birth and cessation, Sunyata (emptiness) is not like that. Someone else might ask: If all dharmas are identical to emptiness, then the characteristic of emptiness should be universally present in defilements such as greed and purity such as faith, and there should be corresponding distinctions of defilement and purity. Now we answer: Just as in space, there is defilement and purity of phenomena such as rupa, but emptiness itself does not have defilement and purity. Similarly, although dharmas have defilement and purity, the characteristic of emptiness does not have defilement and purity. Therefore, there is a verse that says: 'Not defiled, not undefiled, Not pure, not impure, The nature of mind is originally pure, Defiled by adventitious dust.' Or someone might ask: If all dharmas are Tathata (suchness), without distinct characteristics, then since the nectar-like Aryadharma (noble teachings) has increases and decreases, emptiness should also be like that. Now we answer: Just as in space, the appearance of form has increases and decreases, but the appearance of emptiness does not. Similarly, although the holy teachings have increases and decreases, emptiness does not have increases and decreases. This is all because the substance and appearance of artha (things) and nyaya (reason) are different. If all dharmas are only suchness and emptiness, how can there be phenomena such as birth and cessation? The above generally states that not only is the essence of form not different from emptiness, but also the various differential meanings of birth and so on on form are not different from emptiness. Now, in order to prevent universal and individual clinging, we briefly mention three situations, but in reality, the appearance of emptiness is not singular either. The Great Sutra will then say: 'Thus, self-nature is without birth and without'
【English Translation】 English version: According to Samvriti-satya (conventional truth), we acknowledge that rupa (form, matter) and so on exist, and that birth and other phenomena can occur. However, according to Paramartha-satya (ultimate truth), rupa and so on are essentially empty. Since there is emptiness, how can there be birth and other phenomena? Therefore, the characteristics of emptiness, such as birth and cessation, do not exist. As 'as appropriate' states, the self-established nature of Parikalpita (the completely fabricated nature) and the naturally arising dharmas on Paratantra (the dependently originated nature) are inherently empty. The essence of Dharmata (the nature of phenomena), such as rupa, is the principle of emptiness, completely devoid of the distinctions in stages like birth, as held by the Hinayana practitioners. Therefore, it is said that the characteristic of emptiness is neither birth nor cessation. Furthermore, if someone clings to the idea that the flux of conditioned phenomena (conditioned phenomena) inevitably involves birth and cessation, or believes that the stages of unconditioned phenomena (unconditioned phenomena) in the state of being bound by afflictions and being liberated from afflictions are truly distinct, or believes that there are increases and decreases between conditioned and unconditioned phenomena before and after enlightenment, such clinging, because it is clung to, has no substance or appearance. How can it be like their clinging, which asserts that conditioned phenomena have birth and cessation, unconditioned phenomena have defilement and purity, and these two states mutually increase and decrease? This is like seeing heat haze and mistaking it for real water. This water is inherently empty, so how can there be birth and other phenomena? But this does not mean that there is no phenomenon of heat haze appearing like water. Someone might ask: If all phenomena are subsumed into Svabhava (own-being, self-nature), then the dependently originated rupa and so on are identical to emptiness. Since dependently originated phenomena have birth and cessation, then emptiness should also have birth and cessation. Now we answer: Just as in space, although phenomena such as rupa have birth and cessation, emptiness itself does not. Similarly, although dependently originated phenomena have birth and cessation, Sunyata (emptiness) is not like that. Someone else might ask: If all dharmas are identical to emptiness, then the characteristic of emptiness should be universally present in defilements such as greed and purity such as faith, and there should be corresponding distinctions of defilement and purity. Now we answer: Just as in space, there is defilement and purity of phenomena such as rupa, but emptiness itself does not have defilement and purity. Similarly, although dharmas have defilement and purity, the characteristic of emptiness does not have defilement and purity. Therefore, there is a verse that says: 'Not defiled, not undefiled, Not pure, not impure, The nature of mind is originally pure, Defiled by adventitious dust.' Or someone might ask: If all dharmas are Tathata (suchness), without distinct characteristics, then since the nectar-like Aryadharma (noble teachings) has increases and decreases, emptiness should also be like that. Now we answer: Just as in space, the appearance of form has increases and decreases, but the appearance of emptiness does not. Similarly, although the holy teachings have increases and decreases, emptiness does not have increases and decreases. This is all because the substance and appearance of artha (things) and nyaya (reason) are different. If all dharmas are only suchness and emptiness, how can there be phenomena such as birth and cessation? The above generally states that not only is the essence of form not different from emptiness, but also the various differential meanings of birth and so on on form are not different from emptiness. Now, in order to prevent universal and individual clinging, we briefly mention three situations, but in reality, the appearance of emptiness is not singular either. The Great Sutra will then say: 'Thus, self-nature is without birth and without'
滅無染無凈。菩薩如是修行般若波羅蜜多時。不見生滅不見染凈。何以故。但假立客名別別於法而起分別。隨起言說如如言說如是如是生起執著。菩薩修行般若波羅蜜多時。于如是等一切不見。由不見故不生執著。
經曰。是故空中無色無受想行識。
贊曰。勝空者言。上以色等體義總對於空明不異即。恐義不明。令觀純熟別結空中所無之法。乘前起結說是故言。此言通下諸所無法。如應者言。三乘通修五種善巧。謂蘊．處．界．緣起及諦。隨彼所應為遠近觀。由二乘等皆隨執有。今對說無。所執空中體義俱寂。故所執蘊其性都無。然佛方便於有為中施設為蘊。破五我事漸令入真說為善巧。非謂實有。故經頌言。
如星翳燈幻 露泡夢電云 諸和合所為 應作如是觀
有為之法尚非定蘊。所執蘊等何理成真。法性空如故非蘊相。是故空中都無五蘊。大經次言。複次舍利子。諸菩薩修行般若波羅蜜多時。應如是觀。菩薩但有名。般若波羅蜜多但有名。色受想行識但有名。乃至廣說。
經曰。無眼耳鼻舌身意無色聲香味觸法。
贊曰。此說空中無十二處。勝空者言。佛權方便說有處等引令入真。既入真已依真實義故說皆空。如應者言。唯由根境能與六行為生長門。說為處義。然
【現代漢語翻譯】 現代漢語譯本：滅盡了染污，也滅盡了清凈。菩薩這樣修行般若波羅蜜多（智慧到彼岸）時，不見生滅，不見染凈。為什麼呢？只是假立客名，對各種法（事物）而起分別。隨著分別的生起而產生言說，隨著言說而產生執著。菩薩修行般若波羅蜜多時，對於這些都不見，因為不見，所以不生執著。
經書上說：『因此，在空性中，沒有色、受、想、行、識。』
讚頌說：勝空者說，上面用色等體義總的來說明空的不異，恐怕意義不明確，所以讓觀者純熟地瞭解空中所沒有的法。承接前面的結論，說『是故』。這個『是故』貫通下面所說的所有沒有的法。『如應』是指三乘（聲聞乘、緣覺乘、菩薩乘）共同修習五種善巧，即蘊、處、界、緣起和諦。根據他們所應修習的，或遠或近地進行觀察。因為二乘等都執著于有，所以現在針對他們說無。他們所執著的在空性中體性和意義都寂滅，所以他們所執著的蘊，其自性都是沒有的。然而佛以方便法門，在有為法中施設為蘊，破除五我之事，逐漸引導他們進入真理，這叫做善巧，並非說蘊是真實存在的。所以經中的偈頌說：
『如星翳燈幻，露泡夢電云，諸和合所為，應作如是觀。』
有為之法尚且不是固定的蘊，所執著的蘊等有什麼道理能成為真實的呢？法性本空，所以不是蘊的相。因此，在空性中，根本沒有五蘊。《大經》接著說：『再者，舍利子（Śāriputra），諸菩薩修行般若波羅蜜多時，應當這樣觀想。菩薩只是一個名稱，般若波羅蜜多隻是一個名稱，色、受、想、行、識只是一個名稱。』乃至廣說。
經書上說：『沒有眼、耳、鼻、舌、身、意，沒有色、聲、香、味、觸、法。』
讚頌說：這裡說的是空性中沒有十二處。勝空者說，佛以權巧方便說有處等，引導眾生進入真理。既然已經進入真理，就依據真實義說一切皆空。『如應』是指只有根和境才能作為六識生長的門戶，所以稱為處。
【English Translation】 English version: Extinction of defilement, extinction of purity. When a Bodhisattva thus practices Prajñāpāramitā (Perfection of Wisdom), they do not see arising or ceasing, they do not see defilement or purity. Why? It is only by falsely establishing objective names that distinctions arise regarding the dharmas (phenomena). As speech arises, so too does attachment arise. When a Bodhisattva practices Prajñāpāramitā, they do not see any of these things. Because they do not see, they do not generate attachment.
The Sutra says: 'Therefore, in emptiness, there is no form, no sensation, no perception, no volition, no consciousness.'
The Praiser says: The Victorious over Emptiness says, above, the essence of form and so on, in general, clarifies that it is not different from emptiness, fearing that the meaning is not clear, it causes the observer to purely understand the dharmas that are absent in emptiness. Continuing the previous conclusion, it says 'therefore'. This 'therefore' connects to all the dharmas that are absent below. 'As appropriate' refers to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) commonly cultivating the five skillful means, namely, the skandhas (aggregates), āyatanas (sense bases), dhātus (elements), dependent origination, and the Four Noble Truths. According to what they should cultivate, they observe from near or far. Because the Two Vehicles and others all cling to existence, now we speak of non-existence in response to them. What they cling to is silent in both essence and meaning in emptiness, so the skandhas they cling to are all without inherent nature. However, the Buddha, with expedient means, establishes skandhas within conditioned phenomena, gradually leading them into truth by destroying the notion of the five 'I's, which is called skillful means, not that the skandhas are truly existent. Therefore, the verse in the Sutra says:
'Like stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, clouds, all conditioned things should be regarded thus.'
Conditioned dharmas are not fixed skandhas, so what principle makes the clung-to skandhas and so on become real? The nature of dharmas is empty, so it is not the characteristic of skandhas. Therefore, in emptiness, there are no five skandhas at all. The Great Sutra continues: 'Furthermore, Śāriputra, when Bodhisattvas practice Prajñāpāramitā, they should contemplate thus. Bodhisattva is only a name, Prajñāpāramitā is only a name, form, sensation, perception, volition, and consciousness are only names.' And so on, extensively.
The Sutra says: 'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharma.'
The Praiser says: This speaks of the absence of the twelve āyatanas in emptiness. The Victorious over Emptiness says, the Buddha skillfully and expediently speaks of the existence of āyatanas and so on, leading beings into truth. Since they have already entered the truth, they speak of everything as empty based on the true meaning. 'As appropriate' refers to how only the roots and objects can serve as the gateway for the growth of the six consciousnesses, so they are called āyatanas.
以世間相見．問訊．涂香．受膳．侍給．分別故。佛說處次第如是。因位眼耳不至能取。鼻舌身三至方能取。意即八識。果俱不定。眼耳用勝。天得通名。變化非真。唯欲色界。下地諸識有依上者。業．緣．通．定．法力皆生。諸位隨應用有勝劣。如次九八七五緣起。色謂顯．形．表。聲謂執受．不執受．俱大種所生。香謂俱生．和合．變異。味謂苦．酢．甘．辛．咸．淡。觸謂四大及此所造。法謂無對色及余心所．不相應．無為。初五唯二。余通異熟．長養．等流。異熟唯欲色。后二通三界。色．聲．有表．意．法通三。十色皆唯無記及善。即離依有假立造名。一切皆通有漏無漏。二十頌曰。
依彼所化生 世尊密意趣 說有色等處 如化生有情
此說佛為妄執有我久沉生死不肯趣求。非處法中說之為處。如遮斷見密說化生。引令入真除舍我執。二乘等不了方便言說。執為實有。今顯所執性本都無。因緣法中既非實處。法性空理亦無處相故。乘前義而結處無。大經次言。眼處但有名。乃至法處但有名。眼處空乃至法處空。
經曰。無眼界乃至無意識界。
贊曰。此說空中無十八界。勝空者言。眼界．色界．眼識界．耳界．聲界．耳識界．鼻界．香界．鼻識界．舌界．味界．舌識界．身
界．觸界．身識界．意界．法界．意識界名十八界。今舉無初后例中間十六界。世俗故說有。勝義故皆無唯有假名。自性空故。如應者言。由根及境能持六識。彼復自持因果性義名之為界。前處次第識界隨生。故十八界次第如是。能取于境是六內界相。眼等所取是六外界相。依根緣境似境了別是六識界相。此中意界即心意識。心謂第八識。持種受熏趣生等體。善無覆性。能變身器為有情依。有三位名。一我愛執藏位名阿賴耶。此翻為藏。能藏所藏執藏義故。二善惡業果位名毗播迦。此云異熟。善不善業所招集故。三相續執持位名阿陀那。此云執持。能執持身不失壞故。意謂第七識。染執我相為有漏依。凈常平等。性善有覆。亦三位名。一我執相應位名有覆末那。緣阿賴耶執為我故。二法執相應位名無覆末那。緣毗播迦執為法故。三思量性位但名末那。緣阿陀那等起思量故。能緣所緣短長平等。故七八識各有三名。初二名皆有漏。后一名通無漏。識謂餘六。如自名顯。皆通三性。至佛位中轉異熟識名圓鏡智。九喻影像于中現故。隨應初地轉二末那名平等智。能具十種平等性故。三乘見位轉第六識名妙觀智。隨應具足十勝用故。轉前五識名成事智。起十化業滿本願故。因多分別以識為主。果皆決斷標智為名。此前八識即七
【現代漢語翻譯】 現代漢語譯本 十八界指的是眼界、色界、眼識界、耳界、聲界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、法界、意識界。這裡列舉了沒有開頭和結尾的中間十六界，按照世俗的說法是存在的，但按照勝義諦來說，都是不存在的，只有假名安立，因為它們的自性是空的。正如應理所說，根和境能夠保持六識的生起，而它們又各自保持著因果的性質和作用，所以稱為『界』。前面的處依次產生識界，因此十八界的順序是這樣的。能夠取境的是六內界（眼等）的相，眼等所取的是六外界（色等）的相，依靠根緣境，相似於境的了別是六識界的相。這裡所說的意界，就是指心、意、識。心指的是第八識（阿賴耶識），具有持種、受熏、趣生等體性，是善和無覆無記的性質，能夠變現身器，作為有情所依。它有三種名稱：第一，我愛執藏位，稱為阿賴耶（Ālaya），翻譯為『藏』，因為它具有能藏、所藏、執藏的含義。第二，善惡業果位，稱為毗播迦（Vipāka），意為『異熟』，是善和不善業所招感的。第三，相續執持位，稱為阿陀那（Ādāna），意為『執持』，因為它能夠執持身體不使其壞滅。意指的是第七識（末那識），染污地執著我相，作為有漏法的所依，清凈時則恒常平等。其自性是善的，但有覆。也有三種名稱：第一，我執相應位，稱為有覆末那，因為它緣著阿賴耶識執著為我。第二，法執相應位，稱為無覆末那，因為它緣著毗播迦識執著為法。第三，思量性位，只稱為末那，因為它緣著阿陀那等而生起思量。能緣和所緣的長度和性質是平等的。因此，第七識和第八識各有三個名稱，前兩個名稱都是有漏的，后一個名稱則通於無漏。識指的是其餘六識，正如其名稱所顯示的那樣，都通於三性（善、惡、無記）。到了佛的果位時，轉變異熟識（阿賴耶識）為圓鏡智，就像鏡子一樣，各種影像都在其中顯現。隨應地，在初地時，轉變兩個末那識為平等性智，因為它能夠具足十種平等性。三乘的見道位時，轉變第六識為妙觀察智，隨應地具足十種殊勝的作用。轉變前五識為成所作智，生起十種化業，圓滿根本的誓願。因為在因地時多有分別，所以以識為主；在果地時都是決斷，所以標立為智。前面的八識就是七轉識的所依。
【English Translation】 English version The eighteen realms are the eye realm (cakṣu-dhātu), the form realm (rūpa-dhātu), the eye consciousness realm (cakṣu-vijñāna-dhātu), the ear realm (śrotra-dhātu), the sound realm (śabda-dhātu), the ear consciousness realm (śrotra-vijñāna-dhātu), the nose realm (ghrāṇa-dhātu), the smell realm (gandha-dhātu), the nose consciousness realm (ghrāṇa-vijñāna-dhātu), the tongue realm (jihvā-dhātu), the taste realm (rasa-dhātu), the tongue consciousness realm (jihvā-vijñāna-dhātu), the body realm (kāya-dhātu), the touch realm (spraṣṭavya-dhātu), the body consciousness realm (kāya-vijñāna-dhātu), the mind realm (manodhātu), the dharma realm (dharma-dhātu), and the mind consciousness realm (mano-vijñāna-dhātu). Here, the sixteen realms in the middle, without beginning or end, are listed. According to conventional truth, they are said to exist, but according to ultimate truth, they are all non-existent, only nominally established, because their nature is empty. As it should be said, the roots and objects can maintain the arising of the six consciousnesses, and they each maintain the nature and function of cause and effect, so they are called 'realms'. The preceding places sequentially give rise to the consciousness realms, so the order of the eighteen realms is like this. That which can grasp objects is the aspect of the six internal realms (eye, etc.), that which is grasped by the eye, etc., is the aspect of the six external realms (form, etc.), and relying on the root and object, the discrimination that resembles the object is the aspect of the six consciousness realms. The mind realm here refers to mind, intention, and consciousness. Mind refers to the eighth consciousness (Ālaya-vijñāna), which has the nature of holding seeds, receiving impressions, and tending towards rebirth, and is of the nature of good and neutral. It can transform the body and environment, serving as the basis for sentient beings. It has three names: first, the position of attachment to self-love, called Ālaya (Ālaya), translated as 'store', because it has the meaning of being able to store, being stored, and being attached to. Second, the position of good and evil karmic results, called Vipāka (Vipāka), meaning 'different maturation', which is caused by the accumulation of good and bad karma. Third, the position of continuous holding, called Ādāna (Ādāna), meaning 'holding', because it can hold the body and prevent it from decaying. Intention refers to the seventh consciousness (Manas-vijñāna), which defiledly clings to the self-image, serving as the basis for defiled phenomena, and is constantly equal when pure. Its nature is good, but obscured. It also has three names: first, the position corresponding to self-attachment, called obscured Manas, because it clings to the Ālaya-vijñāna as self. Second, the position corresponding to dharma-attachment, called unobscured Manas, because it clings to the Vipāka-vijñāna as dharma. Third, the position of thinking nature, only called Manas, because it arises from thinking about the Ādāna, etc. The length and nature of the grasper and the grasped are equal. Therefore, the seventh and eighth consciousnesses each have three names, the first two names are defiled, and the last name is common to the undefiled. Consciousness refers to the remaining six consciousnesses, as its name shows, all of which are common to the three natures (good, evil, neutral). When one reaches the state of Buddhahood, the transformed Vipāka-vijñāna (Ālaya-vijñāna) is called the Great Mirror Wisdom, just like a mirror, in which all kinds of images appear. Correspondingly, at the first ground, the two Manas-vijñānas are transformed into Equality Wisdom, because it can fully possess ten kinds of equality. At the stage of seeing the path of the three vehicles, the sixth consciousness is transformed into Wonderful Observing Wisdom, which fully possesses ten kinds of excellent functions. The first five consciousnesses are transformed into Accomplishing Wisdom, which gives rise to ten kinds of transformation activities, fulfilling the fundamental vows. Because there is much discrimination in the causal stage, consciousness is the main thing; in the fruition stage, all are decisive, so it is marked as wisdom. The preceding eight consciousnesses are the basis of the seven transformed consciousnesses.
心界。四智唯善。並法界攝。三照有空具真俗智。成事照有俗智非真。圓鏡平等恒不動搖。初恒遍觀名一切智。妙觀成事有時間斷。雖此四智皆具眾德。而隨相增起攝不定。然佛說法有略廣門。于蘊義中略說色識。處界隨廣。蘊廣心所。處界皆略。為愚三故。蘊說有為。處說二取。界增取體。機欲待故。破我能持施設為界。二乘等不了便執為實。所執都無。余非實界。故乘前義亦結此無。
經曰。無無明亦無無明盡乃至無老死亦無老死盡。
贊曰。勝空者言。上無遠觀。下無近觀。此無獨覺鄰近所觀。故契經言。為求獨覺者說應十二緣起法。又說。無明乃至老死唯有假名。自性空故今說為無。盡者空也。空亦空。故說無無明盡乃至無老死盡。十二緣起有空俱無。例余皆爾。今影顯之。如應者言。慈氏尊說此于染凈皆有順逆。雜染順觀依于生死流轉法說。逆依世間加行法說。清凈順觀依于根本斷障法說。逆依斷已重觀法說。雜染順觀者。初知體性具十二支。一無明。謂迷內外愚。二行。謂福非福不動。三識。謂異熟識。四名色。謂五蘊。五六處。謂六根六觸能對境之勝劣。七受能領境之苦樂。八愛。謂三界貪。九取。謂煩惱。十有。即行至受六支種子由愛取潤能有後有。十一生。謂苦果現起。十二老死。謂
【現代漢語翻譯】 現代漢語譯本：心識的境界（心界），四智（四智：指大圓鏡智、平等性智、妙觀察智、成所作智）唯有善良的功用，並且被法界所統攝。三照（三照：照有、照空、具真俗）具有照有和照空兩種智慧，具備真智和俗智。成事（成事：成就事業）的智慧照見有，是俗智而非真智。大圓鏡智和平等性智恒常不動搖。最初的恒常普遍的觀照被稱為一切智。妙觀察智成就事業，有時間上的間斷。雖然這四種智慧都具備各種功德，但是隨著不同的情況，某種智慧會增強並統攝其他智慧，沒有固定的模式。然而，佛陀說法有簡略和詳細兩種方式。在五蘊的意義中，簡略地說色蘊和識蘊，在十二處和十八界中則詳細說明。五蘊詳細說明心所，十二處和十八界都比較簡略。這是爲了愚昧的三種人（愚三：指愚于有為、愚於二取、愚于取體）的緣故。五蘊說明有為法，十二處說明二取，十八界增加對取體的說明。這是因為眾生的根機和慾望需要等待。爲了破除我能執持的觀念，設立了十八界。二乘（二乘：指聲聞乘和緣覺乘）等不瞭解，就執著為真實存在，但所執著的實際上並不存在。其餘的也不是真實的界。因此，根據前面的意義，也可以得出這個結論：十八界也是不存在的。
經文說：『沒有無明，也沒有無明滅盡，乃至沒有老死，也沒有老死滅盡。』
讚頌說：勝空者（勝空者：指精通空性的人）說，上面沒有遠觀，下面沒有近觀。這裡沒有獨覺（獨覺：指不依佛陀教導，自己通過觀察因緣而覺悟的人）鄰近所觀的境界。所以契經（契經：指符合真理的經典）說：爲了尋求獨覺的人，應該宣說十二緣起法。又說：無明乃至老死，只有假名，自性是空的，所以現在說為沒有。滅盡就是空。空也是空，所以說沒有無明滅盡，乃至沒有老死滅盡。十二緣起有和空都不存在，其餘的都可以以此類推。現在用影子來顯現它。如應者（如應者：指根據不同情況而說法的人）說，慈氏尊（慈氏尊：指彌勒菩薩）說，這在染污和清凈方面都有順觀和逆觀。雜染的順觀是依據生死流轉法來說的，逆觀是依據世間的加行法來說的。清凈的順觀是依據根本斷障法來說的，逆觀是依據斷除障礙後重新觀察法來說的。雜染的順觀是：首先知道其體性具備十二支。一、無明，就是對內外迷惑愚昧。二、行，就是福行、非福行和不動行。三、識，就是異熟識。四、名色，就是五蘊。五、六處，就是六根和六觸能夠對應境界的勝劣。七、受，能夠領受境界的苦樂。八、愛，就是對三界的貪愛。九、取，就是煩惱。十、有，就是從行到受這六支的種子，由於愛和取的滋潤，能夠產生後有。十一、生，就是苦果的顯現。十二、老死。
【English Translation】 English version: The realm of mind (心界, Xinjie - Mind Realm), the four wisdoms (四智, Sizhi - Four Wisdoms: Great Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) are solely virtuous and are encompassed by the Dharmadhatu (法界, Fajie - Dharma Realm). The three illuminations (三照, San Zhao - Three Illuminations: illuminating existence, illuminating emptiness, possessing both true and conventional) possess both the wisdom of existence and emptiness, encompassing both true and conventional wisdom. The wisdom of accomplishment (成事, Chengshi - Accomplishing Matters) illuminates existence, which is conventional wisdom but not true wisdom. The Great Mirror Wisdom and Equality Wisdom are constantly unmoving. The initial constant and universal observation is called All-Wisdom (一切智, Yiqie Zhi - All-Wisdom). The Wonderful Observing Wisdom accomplishes matters but has temporal interruptions. Although these four wisdoms all possess various virtues, a certain wisdom will increase and encompass the others depending on the situation, without a fixed pattern. However, the Buddha's teachings have both concise and detailed methods. In the meaning of the five aggregates (蘊, Yun - Skandha), the aggregates of form (色, Se - Rupa) and consciousness (識, Shi - Vijnana) are briefly explained, while the twelve entrances (處, Chu - Ayatana) and eighteen realms (界, Jie - Dhatu) are explained in detail. The five aggregates explain mental factors (心所, Xin Suo - Citta-caitta) in detail, while the twelve entrances and eighteen realms are more concise. This is for the sake of the three types of ignorant beings (愚三, Yu San - Three Ignorances: ignorant of conditioned existence, ignorant of dualistic grasping, ignorant of the nature of grasping). The five aggregates explain conditioned existence (有為, Youwei - Samskrta), the twelve entrances explain dualistic grasping (二取, Er Qu - Twofold Grasping), and the eighteen realms add an explanation of the nature of grasping (取體, Qu Ti - Nature of Grasping). This is because the faculties and desires of sentient beings need to be accommodated. In order to break the concept of 'I' as the holder, the eighteen realms were established. The Two Vehicles (二乘, Er Cheng - Two Vehicles: Sravakayana and Pratyekabuddhayana), and others do not understand this and cling to them as truly existing, but what they cling to does not actually exist. The rest are not real realms either. Therefore, according to the previous meaning, it can also be concluded that the eighteen realms are also non-existent.
The sutra says: 'There is no ignorance, nor extinction of ignorance, up to no old age and death, nor extinction of old age and death.'
The praise says: The one who is victorious in emptiness (勝空者, Sheng Kong Zhe - Victorious in Emptiness) says that there is no distant observation above, and no near observation below. Here, there is no realm of observation close to the Solitary Realizer (獨覺, Dujue - Pratyekabuddha). Therefore, the sutra (契經, Qijing - Sutra) says: For those seeking Solitary Realization, the twelve links of dependent origination should be explained. It also says: Ignorance up to old age and death are only provisional names, their nature is empty, so now they are said to be non-existent. Extinction is emptiness. Emptiness is also empty, so it is said that there is no extinction of ignorance, up to no extinction of old age and death. The twelve links of dependent origination, both existence and emptiness do not exist, and the rest can be inferred accordingly. Now, it is manifested by shadow. The one who is appropriate (如應者, Ru Ying Zhe - Appropriate One) says that Maitreya (慈氏尊, Cishi Zun - Maitreya Bodhisattva) said that this has both forward and reverse observation in defilement and purification. The forward observation of defilement is based on the law of the cycle of birth and death, and the reverse observation is based on the practice of worldly effort. The forward observation of purification is based on the law of fundamentally cutting off obstacles, and the reverse observation is based on re-observing the law after cutting off obstacles. The forward observation of defilement is: first knowing that its nature possesses twelve links. 1. Ignorance (無明, Wuming - Avidya), which is confusion and ignorance about the internal and external. 2. Action (行, Xing - Samskara), which is meritorious action, non-meritorious action, and unmoving action. 3. Consciousness (識, Shi - Vijnana), which is the resultant consciousness. 4. Name and form (名色, Mingse - Nama-rupa), which are the five aggregates. 5. Six entrances (六處, Liuchu - Sadayatana), which are the six roots and six contacts that can correspond to the superiority and inferiority of the realm. 6. Sensation (受, Shou - Vedana), which can receive the suffering and happiness of the realm. 7. Love (愛, Ai - Trsna), which is the craving for the three realms. 8. Grasping (取, Qu - Upadana), which is affliction. 9. Existence (有, You - Bhava), which is the seed of the six links from action to sensation, which can produce subsequent existence due to the nourishment of love and grasping. 10. Birth (生, Sheng - Jati), which is the manifestation of the suffering result. 11. Old age and death (老死, Laosi - Jara-marana).
衰變終沒。次觀由癡發起邪行。能集當來隨業果識。五蘊相起諸根圓滿。觸受境界種子感果。耽著希求。煩惱滋長。潤前業等。五趣苦生老死憂悲之所隨逐。故契經言。無明緣行乃至生緣老死。識等五支因無次第。依當起位說為後緣。雜染逆觀者。依初習位安立諦說。謂老死苦．老死集．老死滅．老死趣滅行。乃至隨應歷觀諸諦。由老死支苦諦所攝。于緣起中先逆觀察。以三種相觀老死支。一細因緣。二粗因緣。三非不定。感生因緣名細。謂愛．取．有。生自體名粗。謂生支。由此二生而有老死。當來老死細生為因。現法老死粗生為因。除二生體余定無能與老死果。名非不定。雖觀老死苦諦。至愛於後際苦並彼集諦未為喜足。遂復觀察後集因緣現在眾苦。謂遍逆觀受觸六處名色與識。觀未來苦是當苦諦。觀彼集因是當集諦。觀未來世苦之集諦由誰而有。知由從先集所生起識為邊際現法苦有。既知從先集所生起。不應復觀此云何有。由識名色譬如束蘆展轉相緣無作者等。是故觀察齊識退還。如是順逆觀察苦集。唯十支已。次觀滅諦。始從老死乃至無明。云何一切皆當滅盡。謂由不造無明為緣新業行故彼苦方滅。次更尋求證此滅道。憶昔師授于緣起法世間正見念智現前。如是數觀令見增長。是名雜染順逆觀察。清凈順觀者
【現代漢語翻譯】 現代漢語譯本： 衰變終結，接著觀察由愚癡（無明）發起的邪惡行為（行），能夠積聚未來隨業力而產生的果報之識（識）。五蘊（色、受、想、行、識）相互生起，諸根（眼、耳、鼻、舌、身、意）圓滿。觸（觸覺）受境界，種子（業力）感應果報。貪戀執著，希求不止，煩惱滋長，滋潤先前的業力等等。五趣（地獄、餓鬼、畜生、人、天）的苦難，生老病死憂愁悲傷緊緊相隨。所以契經上說：『無明緣行，乃至生緣老死。』識等五支，因為沒有次第，依據未來生起的位次，說為後來的因緣。雜染的逆向觀察，依據最初學習的位次，安立四聖諦來說明。即老死苦、老死集、老死滅、老死趣滅行。乃至相應地依次觀察諸諦。由老死支屬於苦諦所攝。在緣起中先逆向觀察。用三種相來觀察老死支：一是細微的因緣，二是粗顯的因緣，三是非決定的因緣。感生果報的因緣稱為細微，指愛（貪愛）、取（執取）、有（業有）。生本身的自體稱為粗顯，指生支。由於這二者產生而有老死。未來的老死以細微的生為因，現在的老死以粗顯的生為因。除了二生的自體，其餘的必定不能產生老死的果報，稱為非不定。雖然觀察老死苦諦，但對於愛（貪愛），以及後來的苦和苦的集諦，還未感到滿足，於是又觀察後來的集因緣和現在的眾苦。即普遍地逆向觀察受（感受）、觸（觸覺）、六處（眼、耳、鼻、舌、身、意）、名色（精神和物質）、與識（意識）。觀察未來的苦是當來的苦諦，觀察那些集因是當來的集諦。觀察未來世苦的集諦由誰而有？知道由從先前的集所生起的識為邊際，現在的苦才存在。既然知道從先前的集所生起，就不應再觀察『這如何存在？』由識和名色，譬如一束蘆葦，互相依靠，沒有作者等等。所以觀察到識就停止退回。像這樣順向和逆向觀察苦和集，只有十支。接著觀察滅諦。開始從老死乃至無明。如何一切都應當滅盡？因為不造作以無明為緣的新業（行），所以那些苦才能滅。接著更尋求證得此滅之道。回憶起過去老師傳授的緣起法，世間正見和念智現前。像這樣多次觀察，使見解增長。這叫做雜染的順向和逆向觀察。清凈的順向觀察是：
【English Translation】 English version: Decay and death end. Next, observe the evil actions (karma) initiated by ignorance (Avidya), which can accumulate the consciousness (Vijnana) of future karmic retribution. The five aggregates (Skandha) (form, sensation, perception, volition, and consciousness) arise interdependently, and the six roots (Indriya) (eye, ear, nose, tongue, body, and mind) are complete. Contact (Sparsha) experiences realms, and seeds (karma) sense the fruition. Attachment and craving increase afflictions, nourishing past karma, etc. The suffering of the five realms (Gati) (hell, hungry ghosts, animals, humans, and gods), birth, old age, sickness, death, sorrow, and grief closely follow. Therefore, the Sutra says: 'Ignorance conditions action, and so on, until birth conditions old age and death.' The five branches of consciousness, etc., have no sequential order; based on the position of future arising, they are spoken of as subsequent conditions. Impure reverse observation is based on the initial stage of learning, establishing the Four Noble Truths for explanation. That is, the suffering of old age and death, the accumulation of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death. And so on, correspondingly observing the Truths in order. The branch of old age and death is included in the Truth of Suffering. In dependent origination, first observe in reverse. Observe the branch of old age and death with three aspects: one is subtle conditions, two is coarse conditions, and three is non-deterministic. The conditions that cause rebirth are called subtle, referring to craving (Trsna), grasping (Upadana), and becoming (Bhava). The self-nature of birth is called coarse, referring to the branch of birth. Old age and death arise from these two. Future old age and death are caused by subtle birth, and present old age and death are caused by coarse birth. Apart from the self-nature of the two births, nothing else can definitely produce the result of old age and death, which is called non-deterministic. Although observing the Truth of Suffering of old age and death, one is not yet satisfied with craving (Trsna), and the subsequent suffering and the accumulation of suffering, so one further observes the subsequent causes of accumulation and the present sufferings. That is, universally observing in reverse sensation (Vedana), contact (Sparsha), the six sense bases (Sadayatana), name and form (Namarupa), and consciousness (Vijnana). Observing future suffering is the future Truth of Suffering, and observing those causes of accumulation is the future Truth of Accumulation. Observing by whom the accumulation of suffering in the future world arises, one knows that present suffering exists with consciousness arising from the previous accumulation as its boundary. Since one knows that it arises from the previous accumulation, one should not further observe 'How does this exist?' Consciousness and name and form are like a bundle of reeds, relying on each other, without an author, etc. Therefore, observation stops and retreats at consciousness. Thus, observing suffering and accumulation in forward and reverse order, only ten branches. Next, observe the Truth of Cessation. Starting from old age and death to ignorance. How should everything be completely extinguished? Because one does not create new karma (action) conditioned by ignorance, those sufferings can be extinguished. Next, further seek to realize the path to this cessation. Recalling the dependent origination taught by the teacher in the past, worldly right view and mindfulness-wisdom appear. Observing in this way repeatedly increases understanding. This is called impure forward and reverse observation. Pure forward observation is:
。由先已集正見資糧。能于諸諦漸次獲得有學無學清凈智見。能無餘斷無明及愛。諸無明觸為緣生受亦復隨斷。于現法中證慧解脫。受．相應心．貪愛煩惱得離系故證心解脫。無明斷故應生諸行識乃至受皆不得生。是故經言。無明滅故行滅。乃至觸滅故受滅。彼受不生無由起愛。由斯復說。受滅故愛滅乃至愁嘆憂惱皆滅。唯有識等清凈鮮白住有餘依般涅槃界。名為證得現法涅槃後有漏盡住真常跡。名無餘依般涅槃界。清凈逆觀者。既斷滅已還逆觀察。由誰無故老死無。由誰滅故老死滅。知由無作緣生種子現行二生無故老死無。無常緣生二生滅故老死滅。如是乃至知由無作緣生髮起纏隨眠三無明無故行無。無常緣生三無明滅故行滅。是名清凈順逆觀察。有依順染不說生支。機欲待故。說逆唯九。以業為識非集緣故。或觀十一。無明無因智種闕故。世尊如是方便施設令獨覺等獲自菩提。而彼不了妄執有實染凈緣起。今說彼無令舍執著。于雜染品唯說無無明乃至無老死。于清凈品唯說無無明盡乃至無老死盡。各但無順而例無逆。舉無初后例中亦無。故第六地雖作此觀。尚執有實流轉還滅。第七地中方除生滅障。生者順染。即此所無無明乃至老死。滅者順凈。即此所無無明盡乃至老死盡。其所無者。謂無所執作者常住二種緣生
【現代漢語翻譯】 現代漢語譯本：由於先前已經積累了正確的見解作為資糧，因此能夠逐漸地在諸諦（satya，真理）中獲得有學（śaikṣa，還在學習的修行者）和無學（aśaikṣa，已經完成學習的修行者）的清凈智慧和見解。能夠完全斷除無明（avidyā，無知）和愛（tṛṣṇā，渴愛）。以無明觸（avidyā sparśa，無明所生的接觸）為緣而產生的感受（vedanā，感覺）也隨之斷除。在現世之中證得慧解脫（prajñā-vimokṣa，通過智慧獲得的解脫）。由於感受以及與感受相應的心（citta，意識）、貪愛（rāga，貪慾）煩惱得以脫離束縛，因此證得心解脫（ceto-vimokṣa，通過心獲得的解脫）。由於無明斷除，因此應該產生的諸行（saṃskāra，意志）、識（vijñāna，識別）、乃至感受都無法產生。所以經中說：『無明滅故行滅，乃至觸滅故受滅。』那感受不生，就沒有理由產生愛。因此又說：『受滅故愛滅，乃至愁嘆憂惱皆滅。』唯有識等清凈鮮白地安住于有餘依般涅槃界（sopadhiśeṣa-nirvāṇa-dhātu，還有殘餘煩惱的涅槃境界），名為證得現法涅槃（dṛṣṭadharma-nirvāṇa，現世的涅槃），後有漏盡（niravadya，沒有過失）而安住于真常的境界，名為無餘依般涅槃界（nirupadhiśeṣa-nirvāṇa-dhātu，沒有殘餘煩惱的涅槃境界）。 清凈逆觀（pratītyasamutpāda，逆向觀察）：既然已經斷滅，就反過來逆向觀察。由於什麼沒有，所以老死（jarā-maraṇa，衰老和死亡）沒有？由於什麼滅，所以老死滅？知道由於沒有作為緣生（pratyayasamutpāda，因緣和合而生）的種子現行二生，所以老死沒有。無常緣生二生滅，所以老死滅。像這樣乃至知道由於沒有作為緣生髮起纏隨眠三無明，所以行沒有。無常緣生三無明滅，所以行滅。這叫做清凈順逆觀察。 有依順染（kleśa，煩惱）不說生支（aṅga，支分），因為機欲（chanda，慾望）需要等待的緣故。說逆唯有九支，因為業（karma，行為）為識（vijñāna，意識），不是集（samudaya，苦的根源）的緣故。或者觀察十一支，因為無明（avidyā，無知）沒有原因，智慧的種子缺失的緣故。世尊（Bhagavān，佛陀）這樣方便施設，讓獨覺（pratyekabuddha，緣覺）等獲得自己的菩提（bodhi，覺悟）。而他們不瞭解，錯誤地執著于有真實的染凈緣起。現在說沒有那些，讓他們捨棄執著。在雜染品（saṃklesa，雜染）中只說沒有無明乃至沒有老死。在清凈品（vyavadāna，清凈）中只說沒有無明盡乃至沒有老死盡。各自只有順觀而沒有逆觀的例子。舉出沒有初和后，例子中也沒有。所以第六地（bhūmi，菩薩的階位）雖然作這樣的觀察，仍然執著于有真實的流轉還滅。在第七地中才去除生滅的障礙。生者是順染，就是這裡所沒有的無明乃至老死。滅者是順凈，就是這裡所沒有的無明盡乃至老死盡。其所沒有的，是指沒有所執著的作者常住二種緣生。
【English Translation】 English version: Having previously accumulated the right view as a resource, one is able to gradually acquire pure wisdom and insight in the truths (satya) as a learner (śaikṣa) and a non-learner (aśaikṣa). One is able to completely cut off ignorance (avidyā) and craving (tṛṣṇā). The feeling (vedanā) that arises from ignorance-contact (avidyā sparśa) is also cut off accordingly. In the present life, one attains liberation through wisdom (prajñā-vimokṣa). Because feeling, the mind (citta) corresponding to feeling, and the afflictions of craving (rāga) are freed from bondage, one attains liberation of mind (ceto-vimokṣa). Because ignorance is cut off, the formations (saṃskāra), consciousness (vijñāna), and even feeling that should arise cannot arise. Therefore, the sutra says: 'With the cessation of ignorance, formations cease, and so on, with the cessation of contact, feeling ceases.' When that feeling does not arise, there is no reason for craving to arise. Therefore, it is also said: 'With the cessation of feeling, craving ceases, and so on, sorrow, lamentation, and distress all cease.' Only consciousness and so on, pure and bright, abide in the realm of nirvana with remainder (sopadhiśeṣa-nirvāṇa-dhātu), which is called attaining nirvana in the present life (dṛṣṭadharma-nirvāṇa), and abiding in the true and constant state after the exhaustion of faults (niravadya), which is called the realm of nirvana without remainder (nirupadhiśeṣa-nirvāṇa-dhātu). Pure reverse observation (pratītyasamutpāda): Since it has been cut off, one observes in reverse. Because of the absence of what, is there no old age and death (jarā-maraṇa)? Because of the cessation of what, does old age and death cease? Knowing that because there is no seed of arising from conditions (pratyayasamutpāda) as action, the two arisings of manifestation, there is no old age and death. With the cessation of the two arisings from impermanent conditions, old age and death cease. Thus, even knowing that because there is no ignorance (avidyā) as the three obscurations of arising from conditions as action, namely afflictions, latent tendencies, and ignorance, there are no formations. With the cessation of the three ignorances arising from impermanent conditions, formations cease. This is called pure forward and reverse observation. Dependent arising in accordance with defilement (kleśa) does not speak of the limbs (aṅga) of arising, because the desire (chanda) needs to wait. Speaking of reverse arising, there are only nine limbs, because action (karma) is consciousness (vijñāna), not the origin (samudaya). Or observe eleven limbs, because ignorance (avidyā) has no cause, and the seed of wisdom is lacking. The World-Honored One (Bhagavān) thus expediently establishes this, allowing the solitary buddhas (pratyekabuddha) and others to attain their own enlightenment (bodhi). But they do not understand, mistakenly clinging to the real conditioned arising of defilement and purity. Now it is said that those do not exist, so that they abandon clinging. In the category of defilement (saṃklesa), it is only said that there is no ignorance and so on, up to no old age and death. In the category of purity (vyavadāna), it is only said that there is no cessation of ignorance and so on, up to no cessation of old age and death. Each only has examples of forward observation and no examples of reverse observation. Mentioning the absence of beginning and end, there is also no absence in the examples. Therefore, although the sixth ground (bhūmi) makes such observations, it still clings to the real cycle of existence and cessation. Only in the seventh ground is the obstacle of arising and ceasing removed. Arising is in accordance with defilement, which is the ignorance and so on that is absent here. Cessation is in accordance with purity, which is the cessation of ignorance and so on that is absent here. What is absent is the two kinds of conditioned arising of a permanent agent that is clung to.
。非無功能緣起滅理。以契經言不壞世諦入于勝義。無造受者業不亡故。依他既非定緣起相。真理亦非無明等滅。故並無之。若善惡業一切都無。契經唯應說法非有。何容繁長言亦非無。待因緣故諸法成立。自事既重故應詳究。
經曰。無苦集滅道。
贊曰。勝空者言。前無獨覺近觀。此無聲聞近觀。故契經言。為求聲聞者說應四諦法。又說。四諦唯有假名。自性空故。然上兼下此亦余境。于緣起中亦修諦觀。故緣起後方說諦無。如應者言。勝鬘經說安立四聖諦非安立四聖諦。如是八聖諦非二乘所知。分段生死名苦。煩惱及有漏業名集。擇滅名滅。生空智品名道。粗顯施設淺智所知名安立諦。變易生死名苦。所知障及無漏有分別業名集。自性清凈無住涅槃名滅。法空智品名道。微隱難知非粗淺境名非安立諦。總合說者。有漏逼迫皆苦。招感後有名集。故無記法皆非集諦。此即略說生死果因。四種涅槃名滅。無漏有為為證滅路名道。此即略說出世果因。如療病者知病．病因．病除．除法。觀生死苦．苦因．苦滅．滅法亦然。唯聖知實名為聖諦。或隨觀察二空真如不作別觀名非安立遠觀四諦各有四行。謂無常．苦．空．無我．因．集．生．緣．滅．靜．妙．離．道．如．行．出。由苦諦行能除四倒故有通局。
【現代漢語翻譯】 現代漢語譯本：並非沒有功能性的緣起和寂滅的道理，因為契經上說，不破壞世俗諦而進入勝義諦，沒有造作者，受者，但業力不會消失。依他起性既然不是固定的緣起之相，真理也不是無明等滅盡。所以，這些都不是沒有的。如果善惡業一切都沒有，契經就應該只說『法非有』，為何要用繁長的言辭來說『亦非無』呢？因為依賴因緣，諸法才能成立，自身的事情既然重要，就應該詳細研究。
經上說：『無苦、集、滅、道。』
讚頌說：『勝空者』說，前面沒有獨覺的近觀，這裡沒有聲聞的近觀。所以契經上說：『為求聲聞者說應四諦法。』又說：『四諦唯有假名，自性空故。』然而，上面兼顧下面，這裡也是其他的境界。在緣起中也修習諦觀，所以緣起之後才說諦無。如應者說，《勝鬘經》說安立四聖諦和非安立四聖諦。這樣，八聖諦不是二乘所能知道的。分段生死叫做苦，煩惱和有漏業叫做集，擇滅叫做滅，生空智品叫做道。粗顯的施設，淺薄的智慧所能知道的，叫做安立諦。變易生死叫做苦，所知障和無漏有分別業叫做集，自性清凈無住涅槃叫做滅，法空智品叫做道。微細隱秘難以理解，不是粗淺的境界，叫做非安立諦。總合來說，有漏的逼迫都是苦，招感後有的叫做集，所以無記法都不是集諦。這簡略地說明了生死果和因。四種涅槃叫做滅，無漏有為是證滅的道路叫做道。這簡略地說明了出世的果和因。就像治療疾病的人知道病、病因、病除、除病的方法一樣，觀察生死苦、苦因、苦滅、滅法也是這樣。只有聖者才知道真實，叫做聖諦。或者隨順觀察二空真如，不作分別觀，叫做非安立遠觀四諦各有四行，即無常、苦、空、無我、因、集、生、緣、滅、靜、妙、離、道、如、行、出。由於苦諦的行相能夠去除四種顛倒，所以有共通和不共通之處。
【English Translation】 English version: It is not that there is no functional dependent origination and cessation, because the sutras say that one enters the ultimate truth without destroying the conventional truth. There is no creator or receiver, but the karma does not disappear. Since dependent origination is not a fixed aspect of dependent arising, the truth is not the extinction of ignorance, etc. Therefore, these are not non-existent. If all good and evil karma were non-existent, the sutras should only say 'the Dharma is non-existent.' Why use lengthy words to say 'it is also not non-existent'? Because all dharmas are established by relying on causes and conditions. Since one's own affairs are important, they should be studied in detail.
The sutra says: 'No suffering, accumulation, cessation, or path.'
The 'Superior Emptiness' says, 'Previously, there was no pratyekabuddha's (one who attains enlightenment on their own) close observation; here, there is no shravaka's (a disciple of Buddha) close observation.' Therefore, the sutras say, 'For those seeking to be shravakas, the Four Noble Truths should be taught.' It also says, 'The Four Noble Truths are only provisional names because their self-nature is empty.' However, the above encompasses the below, and this is also another realm. In dependent origination, one also cultivates the contemplation of the truths, so after dependent origination, it is said that the truths are non-existent. As appropriate, the Shrimala Sutra says that there is the establishment of the Four Noble Truths and the non-establishment of the Four Noble Truths. Thus, the Eight Noble Truths are not known by the Two Vehicles (Shravakayana and Pratyekabuddhayana). Segmented birth and death is called suffering (duhkha), afflictions and contaminated karma are called accumulation (samudaya), selective cessation (nirodha) is called cessation, and the wisdom of the emptiness of self is called the path (marga). Coarse and manifest designations, known by shallow wisdom, are called established truths. Changeable birth and death is called suffering, the obscuration of knowledge and uncontaminated differentiated karma are called accumulation, the self-nature of pure non-abiding nirvana is called cessation, and the wisdom of the emptiness of phenomena is called the path. Subtle and hidden, difficult to understand, not a coarse or shallow realm, is called non-established truths. In summary, contaminated oppression is all suffering, attracting future existence is called accumulation, so unmarked (neutral) dharmas are not the truth of accumulation. This briefly explains the result and cause of samsara. The four kinds of nirvana are called cessation, and uncontaminated activity is the path to realizing cessation is called the path. This briefly explains the result and cause of transcendence. Just as a doctor knows the disease, the cause of the disease, the cure of the disease, and the method of curing the disease, so too is the observation of the suffering of samsara, the cause of suffering, the cessation of suffering, and the method of cessation. Only the sages know the truth, which is called the Noble Truth. Or, following the observation of the two emptinesses and suchness, without making separate observations, is called the non-established distant observation. Each of the Four Noble Truths has four aspects, namely impermanence (anitya), suffering (duhkha), emptiness (shunyata), non-self (anatman), cause (hetu), accumulation (samudaya), arising (prabhava), condition (pratyaya), cessation (nirodha), tranquility (shanta), exquisiteness (pranita), detachment (nihsarana), path (marga), suchness (tathata), practice (nyaya), and deliverance (nairyanika). Because the aspect of the truth of suffering can remove the four inversions, it has common and uncommon aspects.
為入真門。近加行觀不唯觀苦。觀非安立方入真故。于非苦等中佛說為苦等。聲聞等不了如言起著。今破彼執故說為無。依他定非苦集等相。真理何由有彼差別。由此並無。故第五地雖作此觀尚執有實染凈粗相。第六地中方除染凈障。染者有漏。即此所無苦集二諦。凈者無漏。既此所無滅道二諦。
經曰。無智亦無得。
贊曰。勝空者言。上無聲聞近觀。此無菩薩近觀。能證道名智。所證境名得。有能證智可有所得。證智非有所得亦空。如契經言。為求菩薩者說應六波羅蜜多法。唯言無智得。總合說故。若法非空。初有所行后可有得。法既非有。初無所行后何有得。故大經言。一切智空乃至無上菩提亦空。如應者言。菩薩真觀唯非安立。故總說近亦無智得。如有頌言。
依識有所得 境無所得生 依境無所得 識無所得生
無分別智證真如位。心境冥合平等平等。能取所取一切皆無。后得智中離諸相縛無虛妄執。亦離二取。復有頌言。
由識有得性 亦成無所得 故知二有得 無得性平等
餘位執種猶未斷。故觀不分明謂有二取。破實能取故說無智。破實所取復言無得。又於二法俱遮二取。別遮二取說為無得。能所得故。遮有妙用故言無智。照斷能故。此釋皆除遍計所
執。依他幻事非定智得。真如體寂都無二相。故依三性皆說為無。非真智生一切非有。說智及智處俱名般若。真無相取不取相故。
經曰。以無所得故。
贊曰。勝空者言。前說是故空中無色等者。雖結成上色不異空無生滅等。而未釋色等無之所由。今顯空中無法所以。若色等中體少是有。應依勝義有少所得。既都無得故本皆空。如大經言。自性空故一切皆空。如應者言。辯中邊言。菩薩正修十善巧觀。一蘊二處。三界。四緣起。五處非處。六根。七世。八諦。九乘。十有為無為。由舍利子漸悟大乘故。此俱無三乘通．別．近．遠．加行．根本六種。二真觀位證法事理。所執六相都無所有。依他圓成非定六相。故以無得通釋上無。如大經言。色等諸法無所得。故甚深般若亦無所得。
經曰。菩提薩埵依般若波羅蜜多故心無掛礙無掛礙故無有恐怖遠離一切顛倒夢想究竟涅槃。
贊曰。勝空者言。上破二執廣顯二空。下嘆二依彰獲二利。此嘆因依斷障染利。依即前說行之異名。掛者障。礙者拘。恐者畏。怖者懼。未依慧悟。滯色等有拘溺眾苦畏懼恒生。有虛妄顛倒及生死夢想。由斯欣樂究竟涅槃。既依般若達色等空。便無拘礙．苦畏．倒．想。以色生死即涅槃故。何假虛求究竟圓寂。故依般若一
【現代漢語翻譯】 現代漢語譯本：執著。依賴他起性的虛幻之事，無法獲得確定的智慧。真如的本體是寂靜的，完全沒有能取所取的二相。所以依據遍計所執性、依他起性、圓成實性這三性，都可說為『無』。不是說真實的智慧生起時，一切法才變為『非有』。宣說智慧以及智慧所證的境界，都名為般若（Prajna，智慧）。因為真實的無相是既不取相，也不捨棄相的緣故。
經文說：『以無所得故。』
贊曰：勝空論者說，前面說『是故空中無色等』，雖然總結了『色不異空，無生滅』等道理，但沒有解釋色等法『無』的由來。現在闡明空中沒有法的緣由：如果色等法的體性稍微有一點『有』，就應該依據勝義諦有所得。既然完全沒有所得，所以其本性皆空。如《大般涅槃經》所說：『自性空故，一切皆空。』如應論者說，《辯中邊論》中說，菩薩如理修習十種善巧觀：一、蘊（Skandha，五蘊）；二、處（Ayatana，十二處）；三、界（Dhatu，十八界）；四、緣起（Pratītyasamutpāda，十二緣起）；五、處非處（sthāna-asthāna，正理與非理）；六、根（Indriya，諸根）；七、世（Loka，世界）；八、諦（Satya，四聖諦）；九、乘（Yana，乘）；十、有為無為（Saṃskṛta-Asaṃskṛta，有為法與無為法）。由於舍利子（Sariputra）逐漸領悟大乘佛法，所以這裡包含三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）共通、不共通、近、遠、加行、根本這六種含義。二、在真觀位上，所證得的法、事、理，所執著的六相（六種相狀）都了無所有。依他起性和圓成實性不是固定的六相。所以用『無所得』來總括解釋上面的『無』。如《大般涅槃經》所說：『色等諸法無所得，故甚深般若亦無所得。』
經文說：『菩提薩埵（Bodhisattva，菩薩）依般若波羅蜜多（Prajnaparamita，般若波羅蜜多）故，心無掛礙，無掛礙故，無有恐怖，遠離一切顛倒夢想，究竟涅槃（Nirvana，涅槃）。』
贊曰：勝空論者說，上面破斥了兩種執著，廣泛地闡明了人空和法空。下面讚歎兩種所依，彰顯獲得兩種利益。這裡讚歎依靠般若的因，斷除煩惱障和所知障的染污，從而獲得利益。『依』就是前面所說的『行』的另一種名稱。『掛』是障礙，『礙』是拘束，『恐』是畏懼，『怖』是害怕。沒有依靠智慧覺悟時，執著於色等法的『有』，被眾多的痛苦拘禁和淹沒，畏懼和害怕恒常產生，有虛妄的顛倒和生死的夢想。因此欣然追求究竟涅槃。既然依靠般若通達色等法的空性，便沒有拘束、痛苦、畏懼、顛倒和夢想。因為色即是空，生死即是涅槃的緣故，何必虛妄地尋求究竟圓寂呢？所以依靠般若，一切都已足夠。
【English Translation】 English version: Attachment. Relying on the illusory events of dependent origination, one cannot obtain definite wisdom. The essence of Suchness is tranquil, completely without the duality of subject and object. Therefore, based on the three natures—Parikalpita (completely imputed nature), Paratantra (dependent nature), and Parinispanna (perfected nature)—all can be said to be 'void'. It is not that when true wisdom arises, all dharmas become 'non-existent'. The proclamation of wisdom and the realm attained by wisdom are both called Prajna (wisdom). Because true non-appearance neither grasps nor abandons appearances.
The Sutra says: 'Because there is nothing to be attained.'
Commentary: The proponent of Emptiness states that the previous statement, 'Therefore, in emptiness, there is no form, etc.,' although concluding that 'form is not different from emptiness, without arising or ceasing, etc.,' did not explain the origin of the 'non-existence' of form, etc. Now, it clarifies the reason why there are no dharmas in emptiness: If the essence of form, etc., had even a little 'existence', then one should attain something based on the ultimate truth. Since there is absolutely nothing to be attained, its nature is fundamentally empty. As the Mahaparinirvana Sutra says: 'Because self-nature is empty, everything is empty.' The proponent of appropriateness states that the Madhyantavibhaga says that Bodhisattvas properly cultivate ten skillful contemplations: 1. Skandha (aggregates); 2. Ayatana (sense bases); 3. Dhatu (realms); 4. Pratītyasamutpāda (dependent origination); 5. Sthāna-asthāna (possible and impossible); 6. Indriya (faculties); 7. Loka (world); 8. Satya (truths); 9. Yana (vehicle); 10. Saṃskṛta-Asaṃskṛta (conditioned and unconditioned). Because Sariputra gradually awakened to the Mahayana Dharma, this includes the six meanings of the three vehicles (common, uncommon, near, far, preliminary, and fundamental). Second, in the position of true contemplation, the Dharma, events, and principles attained, the six aspects (six kinds of appearances) that are clung to are all non-existent. The dependent and perfected natures are not fixed six aspects. Therefore, 'nothing to be attained' is used to comprehensively explain the 'non-existence' above. As the Mahaparinirvana Sutra says: 'Because there is nothing to be attained in form, etc., there is also nothing to be attained in profound Prajna.'
The Sutra says: 'Bodhisattvas, relying on Prajnaparamita, have no hindrance in their minds; because there is no hindrance, there is no fear; they are far from all inverted dreams and ultimately attain Nirvana.'
Commentary: The proponent of Emptiness states that the above refutes the two attachments and extensively clarifies the emptiness of self and the emptiness of dharmas. The following praises the two supports and highlights the attainment of two benefits. This praises the cause of relying on Prajna, cutting off the defilements of the afflictive obscurations and the cognitive obscurations, thereby obtaining benefits. 'Relying' is another name for the 'practice' mentioned earlier. 'Hindrance' is obstruction, 'impediment' is restraint, 'fear' is dread, 'terror' is fright. Without relying on wisdom and awakening, clinging to the 'existence' of form, etc., one is restrained and drowned in numerous sufferings, and fear and terror constantly arise, with illusory inversions and dreams of birth and death. Therefore, one gladly seeks ultimate Nirvana. Since relying on Prajna penetrates the emptiness of form, etc., there is no restraint, suffering, fear, inversion, or dream. Because form is emptiness and birth and death is Nirvana, why falsely seek ultimate perfect stillness? Therefore, relying on Prajna, everything is sufficient.
切遠離。如應者言。下彰依學德嘆獲勝利。離苦圓證也。此嘆菩薩因位修益。菩薩常時緣說文字學起觀照。尋觀實相修持眷屬。不妄求知一切境界。名依般若。掛謂煩惱障。不得涅槃故。礙謂所知障。不得菩提故。或掛即礙。俱通二障。恐怖者謂五怖畏。一不活畏。由分別我資生愛起。二惡名畏。行不饒益有悕望起。三死畏。由有我見失懷想起。四惡趣畏。不遇諸佛惡業所起。五怯眾畏。見已證劣他勝所起。顛倒者謂七倒。一想。二見。三心。四于無常謂常。五于苦謂樂。六于不凈謂凈。七于無我謂我。於後四種妄想分別名想倒。忍可．欲樂．建立．執著名見倒。心倒者謂煩惱。此有三。一根本。謂愚癡。二體性。謂邊執見一分．戒禁取．見取及貪．薩迦耶見。三等流謂余煩惱。夢想者未真智覺恒處夢中。由斯佛說生死長夜。夢由想起故名夢想。前之七倒由妄想生。處夢而行故名夢想。或前諸倒皆生死因。此夢想者即生死果。如處夢中多矚身境。故偏於果標夢想名。梵云涅槃。唐言圓寂。即體周遍性湛然義。雖真如性無二無別。依緣盡證說有四種。一自性清凈涅槃。謂一切法實相真如。二無住處涅槃。謂大悲慧常所輔翼。出所知障清凈真如。三有餘依涅槃。謂集諦盡所顯真如。四無餘依涅槃。謂苦諦盡所顯真如。有處
依初說。諸凡聖平等共有。一切有情無生滅等。本來涅槃。有依第二說。諸菩薩住無。所住。及聲聞等不得涅槃。有依后二說。三乘者同得解脫。此中總說。由諸菩薩依般若故。悟三無性。及因我法二空所顯一切空故。其心不為二障所礙五怖所恐七倒所纏夢想所惑。便能究竟契證涅槃。或諸菩薩由依般若。勝解行位資糧道中。漸伏分別二障現行。于加行道。能頓伏盡。亦能漸伏俱生二障。心無掛礙。見道位中。斷分別執隨愿速滿。無有恐怖。于修道位。解行廣增斷諸顛倒。遠離一切生死夢想。當無學道究竟涅槃。四位所彰從增說故。又極喜住。一切惡趣諸煩惱品。及所知障在皮粗重皆悉永斷。能令煩惱皆不現行。心無掛礙。最初證得無漏智故。無功用無相住。一切能障無生法忍諸煩惱品。及所知障在膚粗重皆悉永斷。一切煩惱皆不現前。無有恐怖。因從果名。果已斷故。最上成滿菩薩住。一切煩惱習氣隨眠。及所知障在骨粗重皆悉永斷。入如來住。名為遠離顛倒夢想。即是二障三住所斷。由斯佛位究竟涅槃。
經曰。三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提。
贊曰。勝空者言。上嘆因依斷障染利。下嘆果依得菩提利。三世者去來今。諸佛者非一故。梵言佛陀。此略云佛。有慧之主。唐言覺者。
【現代漢語翻譯】 現代漢語譯本 根據第一種說法，所有凡夫和聖人都平等地共有（涅槃）。一切有情眾生都沒有生滅等現象，本來就處於涅槃狀態。 根據第二種說法，諸位菩薩安住于無所住的境界，而聲聞等則不能證得涅槃。 根據后兩種說法，三乘（聲聞乘、緣覺乘、菩薩乘）的修行者都能獲得解脫。這裡總的來說，由於諸位菩薩依靠般若（prajna，智慧），領悟三無性（自性無性、生無性、勝義無性），以及因我空（人無我）和法空（法無我）所顯現的一切空性，他們的心不被二障（煩惱障、所知障）所障礙，不被五怖（不活畏、惡名畏、死畏、惡道畏、大眾威德畏）所恐嚇，不被七倒（于無常執常，于無樂執樂，于無我執我，于不凈執凈，于空執有，于無相執相，于非如理作意執如理作意）所纏縛，不被夢想所迷惑，便能最終契合證得涅槃。 或者，諸位菩薩由於依靠般若，在勝解行位（菩薩五十二位階中的最初十個位次）和資糧道（菩薩修行過程中的一個階段）中，逐漸降伏分別二障（分別煩惱障和分別所知障）的現行。在加行道（資糧道之後的階段）中，能夠頓然降伏盡分別二障，也能逐漸降伏俱生二障（俱生煩惱障和俱生所知障）。心無掛礙。在見道位（菩薩修行過程中的一個階段）中，斷除分別執著，隨愿迅速圓滿，沒有恐怖。在修道位（菩薩修行過程中的一個階段）中，解和行廣泛增長，斷除各種顛倒，遠離一切生死夢想。當無學道（修行的最終階段）時，究竟涅槃。這四個位次所彰顯的涅槃是從增益的角度來說的。 此外，在極喜住（菩薩十地中的第一地，又稱歡喜地），一切惡趣的諸煩惱品，以及所知障的粗重部分都被永遠斷除，能夠使煩惱都不再現行，心無掛礙。這是因為最初證得了無漏智。 在無功用無相住（菩薩十地中的第八地，又稱不動地），一切能夠障礙無生法忍（對一切法不生不滅的深刻理解）的諸煩惱品，以及所知障的較粗重部分都被永遠斷除，一切煩惱都不再現前，沒有恐怖。這是因從果上得名，因為果已經斷除了這些障礙。 在最上成滿菩薩住（指佛果），一切煩惱的習氣隨眠，以及所知障的細微部分都被永遠斷除，進入如來住（佛的境界），這被稱為遠離顛倒夢想。這就是二障（煩惱障、所知障）在三個住所（極喜住、無功用無相住、最上成滿菩薩住）被斷除。因此，佛的果位是究竟涅槃。 經中說：『三世諸佛依靠般若波羅蜜多（prajnaparamita，通過智慧到達彼岸）的緣故，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 讚頌說：『殊勝的空性論者說，上面讚歎了因地依靠般若斷除障礙染污的利益，下面讚歎了果地依靠般若獲得菩提的利益。三世指的是過去、現在、未來。諸佛指的是不是隻有一位佛。梵語佛陀（Buddha），這裡簡略地稱為佛，是有智慧的主人，唐語翻譯為覺者。』
【English Translation】 English version According to the first explanation, all ordinary beings and saints equally share (Nirvana). All sentient beings have no phenomena of birth and death, and are originally in a state of Nirvana. According to the second explanation, the Bodhisattvas abide in the state of non-abiding, while the Sravakas and others cannot attain Nirvana. According to the latter two explanations, practitioners of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) can all attain liberation. Generally speaking here, because the Bodhisattvas rely on Prajna (wisdom), they realize the three non-natures (absence of inherent existence, absence of origination, ultimate absence of nature), and because of all the emptiness manifested by the emptiness of self (absence of self in persons) and the emptiness of phenomena (absence of self in phenomena), their minds are not obstructed by the two obscurations (afflictive obscurations, obscurations to knowledge), not frightened by the five fears (fear of not surviving, fear of bad reputation, fear of death, fear of bad rebirth, fear of the power of the crowd), not entangled by the seven inversions (perceiving permanence in impermanence, pleasure in suffering, self in non-self, purity in impurity, existence in emptiness, characteristics in the absence of characteristics, and rational thought in irrational thought), and not deluded by dreams, they can ultimately unite and attain Nirvana. Alternatively, because the Bodhisattvas rely on Prajna, in the stage of adhimukti-carya-bhumi (the first ten stages of the fifty-two stages of a Bodhisattva) and the accumulation stage (a stage in the Bodhisattva's path), they gradually subdue the manifest activity of the two conceptual obscurations (conceptual afflictive obscurations and conceptual obscurations to knowledge). In the application stage (the stage after the accumulation stage), they can suddenly subdue all conceptual obscurations, and can also gradually subdue the innate obscurations (innate afflictive obscurations and innate obscurations to knowledge). Their minds are without hindrance. In the seeing stage (a stage in the Bodhisattva's path), they cut off conceptual attachments, quickly fulfill their wishes, and have no fear. In the stage of cultivation (a stage in the Bodhisattva's path), understanding and practice broadly increase, they cut off all inversions, and stay away from all dreams of birth and death. When they reach the stage of no more learning (the final stage of practice), they ultimately attain Nirvana. The Nirvana manifested by these four stages is spoken of from the perspective of increase. Furthermore, in the Extremely Joyful Abode (the first of the ten Bodhisattva grounds, also known as the Joyful Ground), all afflictive qualities of the evil realms, and the grosser parts of the obscurations to knowledge are permanently cut off, enabling afflictions to no longer manifest, and the mind is without hindrance. This is because they initially attained uncontaminated wisdom. In the Abode of No Effort and No Sign (the eighth of the ten Bodhisattva grounds, also known as the Immovable Ground), all afflictive qualities that can obstruct the acceptance of the non-origination of phenomena, and the grosser parts of the obscurations to knowledge are permanently cut off, all afflictions no longer manifest, and there is no fear. This is named after the result, because the result has already cut off these obstructions. In the Abode of Supreme Fulfillment of Bodhisattva (referring to Buddhahood), all habitual tendencies of afflictions, and the subtle parts of the obscurations to knowledge are permanently cut off, entering the Abode of the Tathagata (the state of the Buddha), which is called being far away from inverted dreams. This is where the two obscurations (afflictive obscurations, obscurations to knowledge) are cut off in the three abodes (Extremely Joyful Abode, Abode of No Effort and No Sign, Abode of Supreme Fulfillment of Bodhisattva). Therefore, the state of the Buddha is ultimate Nirvana. The sutra says: 'The Buddhas of the three times, relying on Prajnaparamita (perfection of wisdom), attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' The praise says: 'The excellent proponent of emptiness says, above, it praises the benefit of relying on Prajna in the causal stage to cut off the defilements of obscurations, and below, it praises the benefit of relying on Prajna in the resultant stage to obtain Bodhi. The three times refer to the past, present, and future. The Buddhas refer to not just one Buddha. The Sanskrit word Buddha, is abbreviated here as Buddha, is the master of wisdom, translated in Tang as the Awakened One.'
得謂獲證。阿雲無。耨多羅云上。三云正藐云等。三又云正。菩提云覺。末伽名道。此不名也。無法可過故名無上。理事遍知故名正等。離妄照真復云正覺。即是無上正等正覺。大智度論說。智及智處俱名般若。三世覺者由依此故證智達空名得正覺。或唯空性說名菩提。如來妙體即法身故。如應者言。出生死而慧悟。如從夢覺。契法性而敷闡。喻若花開。成真俗智具自他覺。慧行俱滿。標以佛名覺慧圓滿雖更不修。然持不捨濟有情類。故亦說佛依于般若。或依即修。佛由因位依行般若得正覺故。此彰五法。一凈法界。即佛法身真如涅槃。具真性相微妙功德。由觀空理所得果故。余之四智謂有為德。即是所證受用佛身。修自利因所得果故。為大菩薩所現凈相廣大佛身。名他受用。為二乘等現凈穢相不定佛身。名為變化。俱利他因所宜現故。自受用身具百四十不共實德。謂諸如來三十二種大丈夫相．八十隨好．四一切種清凈．十力．四無所畏．三念住．三不護．大悲．無忘失法．永害習氣．一切種妙智。及八解脫．八勝處．九次第定．十遍處．四無量．三解脫門．三無生忍．三十七種菩提分法．五眼．六通．四無礙解．無諍愿智．恒住舍性．十八佛不共法．乃至一切智．種智無量功德。說不能盡。他受用身及變化身亦具有
此相似功德故。有為功德四智所攝。以智為主名菩提智。法身真如名菩提斷。如契經言。菩提智菩提斷俱名菩提。由此故知皆稱菩提。假者名佛。即總假者證得別法。故說諸佛依得菩提。如是總攝諸功德盡。智斷圓滿名無上覺。異生邪智。簡名正覺。二乘分智。簡名等覺。菩薩缺智。簡複名正覺。唯佛圓證獨得全名。金剛分言。一切諸佛從此經出。一切如來從此經生。是故三佛俱是菩提。理趣分說。信學此經速能滿足諸菩薩行。疾證無上正等菩提。故三菩提皆由此得。
經曰。故知般若波羅蜜多是大神咒是大明咒是無上咒是無等等咒。
贊曰。勝空者言上已別顯因果二依斷得二利。下文總嘆般若勝用。乘前起結名曰故知。妙用無方曰神。無幽不燭曰明。最勝第一名無上。無類可類名無等等。大師秘密妙法紀綱。顯正摧邪除惡務善。靈祇敬奉賢聖遵持威力莫加。故名為咒。如應者言。梵云陀羅尼。此曰總持。略有四種。一者法。以略教含廣。二者義。以略義含廣。三者能。得菩薩無生法忍。慈氏尊說。
壹胝蜜胝吉胝毗羼底(丁履反)缽陀膩莎訶
四者咒。大經中說。
納慕薄伽筏帝(一)缽剌壞波羅弭多曳(二)呾侄他(三)室囇曳(四)室囇曳(五)室囇曳(六)室囇曳細(七
【現代漢語翻譯】 現代漢語譯本： 因為這種相似的功德，有為功德被四智（四種智慧）所包含。以智慧為主導，稱為菩提智（bodhi-jñāna，覺悟的智慧）。法身真如（dharmakāya-tathatā，法身的真實如如）稱為菩提斷（bodhi-prahāna，覺悟的斷除）。如契經所說：『菩提智和菩提斷都叫做菩提（bodhi，覺悟）。』由此可知，都可以稱為菩提。假名者稱為佛（Buddha，覺悟者）。即總假名者證得了特殊的法，所以說諸佛依于獲得菩提。這樣就總攝了一切功德。智慧和斷除圓滿，稱為無上覺（anuttara-bodhi，無上的覺悟）。 與異生（bāla，凡夫）的邪智相對，簡稱為正覺（samyak-bodhi，正確的覺悟）。與二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）的不 पूर्ण 智相對，簡稱為等覺（samyak-sambodhi，相等的覺悟）。與菩薩（bodhisattva，追求覺悟的眾生）所缺少的智慧相對，簡稱為正覺。只有佛圓滿證得，獨得完全的名稱。《金剛經》中說：『一切諸佛從此經出，一切如來從此經生。』所以三佛（過去佛、現在佛、未來佛）都是菩提。《理趣分》說：『信學此經，迅速能夠滿足諸菩薩行，快速證得無上正等菩提。』所以三種菩提都由此獲得。
經文說：『所以知道般若波羅蜜多（prajñāpāramitā，智慧的完成）是大神咒（mahā-mantra，偉大的神咒），是大明咒（mahā-vidyā-mantra，偉大的明咒），是無上咒（anuttara-mantra，無上的咒語），是無等等咒（asama-sama-mantra，無與倫比的咒語）。』
讚頌說：勝空者說，上面已經分別顯示了因果二依（因和果的兩種依據），斷得二利（斷除煩惱和獲得利益）。下文總贊般若殊勝的作用。承接前面的總結，稱為『故知』。妙用無窮稱為『神』。沒有幽暗不照亮稱為『明』。最殊勝第一稱為『無上』。沒有同類可以相比稱為『無等等』。這是大師（佛陀）秘密微妙的法紀綱，顯示正法，摧毀邪惡，去除惡行，努力行善。天神敬奉，賢聖遵從，威力無比。所以稱為咒。如應者說，梵語陀羅尼（dhāraṇī），這裡翻譯為總持，大概有四種：第一是法，用簡略的教義包含廣大的內容。第二是義，用簡略的意義包含廣大的內容。第三是能，得到菩薩的無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟）。慈氏尊（彌勒菩薩）說： 『壹胝蜜胝吉胝毗羼底缽陀膩莎訶』 第四是咒。《大經》中說： 『納慕薄伽筏帝缽剌壞波羅弭多曳呾侄他室囇曳室囇曳室囇曳室囇曳細』
【English Translation】 English version: Because of this similar merit, conditioned merits are encompassed by the Four Wisdoms. With wisdom as the primary aspect, it is called Bodhi-jñāna (wisdom of enlightenment). The Dharmakāya-tathatā (the thusness of the Dharma body) is called Bodhi-prahāna (cessation of enlightenment). As the sutras say, 'Bodhi-jñāna and Bodhi-prahāna are both called Bodhi (enlightenment).' From this, it is known that all can be called Bodhi. The provisional is called Buddha (the enlightened one). That is, the one with the general provisional name attains a specific Dharma. Therefore, it is said that all Buddhas rely on attaining Bodhi. In this way, all merits are completely encompassed. The perfection of wisdom and cessation is called Anuttara-bodhi (supreme enlightenment). In contrast to the perverse wisdom of ordinary beings (bāla), it is simply called Samyak-bodhi (right enlightenment). In contrast to the incomplete wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is simply called Samyak-sambodhi (equal enlightenment). In contrast to the wisdom lacking in Bodhisattvas (beings seeking enlightenment), it is again called Samyak-bodhi. Only the Buddha perfectly attains it, uniquely obtaining the complete name. The Vajra section says, 'All Buddhas come from this sutra, all Tathāgatas are born from this sutra.' Therefore, the Three Buddhas (past, present, and future) are all Bodhi. The Adhyardhaśatikāprajñāpāramitāsūtra says, 'Believing and studying this sutra, one can quickly fulfill the practices of all Bodhisattvas and swiftly attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).' Therefore, the three Bodhis are all attained through this.
The sutra says, 'Therefore, know that the Prajñāpāramitā (perfection of wisdom) is the Mahā-mantra (great mantra), the Mahā-vidyā-mantra (great knowledge mantra), the Anuttara-mantra (unsurpassed mantra), the Asama-sama-mantra (incomparable mantra).'
The praise says, 'The Victorious Emptiness one says, above has separately shown the two supports of cause and effect, the two benefits of cessation and attainment. The following text praises the supreme function of Prajñā in general. Continuing from the previous conclusion, it is called 'Therefore, know.' The wonderful function is boundless, called 'divine.' Nothing is not illuminated, called 'bright.' The most supreme and first is called 'unsurpassed.' Nothing of the same kind can be compared, called 'incomparable.' This is the secret and subtle Dharma discipline of the great teacher (Buddha), revealing the right Dharma, destroying evil, removing bad deeds, and striving to do good. Gods revere and uphold it, sages follow and maintain it, its power is unmatched. Therefore, it is called a mantra. As it should be said, the Sanskrit word is Dhāraṇī, which is translated here as 'total retention,' and there are roughly four types: First is Dharma, using concise teachings to encompass vast content. Second is meaning, using concise meaning to encompass vast content. Third is ability, attaining the Bodhisattva's Anutpattika-dharma-kṣānti (acceptance of the non-arising of phenomena). The Venerable Maitreya says: 'Oti miti kiti vicanti patani svaha' Fourth is mantra. As said in the Great Sutra: 'Namo bhagavate prajna paramitaye tadyatha śrīye śrīye śrīye śrīye svaha'
)莎訶
此咒神力廣說如經。念慧二能具含萬德。順此古說總立咒名。此乘前結法義二持起下咒持。說故知也。由此總持出過異生．聲聞．獨覺．菩薩四道。或文字妙用．觀照圓鑒．眷屬勝益．實相無喻。或四皆通。故此般若名神等咒。或此般若是大神者。乃至是無等等者之所說咒。勸諸學者皆於此經修十法行。慈氏頌言。
謂書寫供養 施他聽披讀 受持正開演 諷誦及思修 行十法行者 獲福聚無量 勝故無盡故 由攝他不息
經曰。能除一切苦。
贊曰。前明具德。此明破惡。信學證說皆除眾苦。故大經言。能於此經行十法行。一切障蓋皆不能染。雖造一切極重惡業。而能超越一切惡趣。假殺三界一切眾生。終不由斯墮于地獄．傍生．鬼界。設住一切煩惱叢中。而猶蓮花終不為染。常與一切勝事和合。於法．有情得無礙智。能善悟入諸平等性。自他忿等皆能調伏。現世怨敵咸起慈心常見諸佛得宿住智。所聞正法總持不忘。諸勝喜樂恒現在前。常勤精進修諸善法。惡魔外道不能稽留。四天王等常隨擁衛。終不橫死枉遭衰患。諸佛菩薩恒共護持。令一切時善增惡減。于諸佛土隨愿往生。乃至菩提不墮惡趣。速能滿足諸菩薩行。疾證無上正等菩提。隨心所愿無不成辦。所以王城
{ "translations": [ "現代漢語譯本：莎訶 (Sā hé)：一個咒語中的常用語，表示『成就』或『圓滿』。", "", "此咒的神力，就像經典中廣泛描述的那樣。唸誦和智慧二者兼備，蘊含萬種功德。遵循古代的說法，總括地將此咒命名。此乘（指般若波羅蜜多）之前，先結合法義，然後開始持誦下面的咒語。這樣說是有原因的。由此總持（總括和把握一切法義的力量）超越了異生（凡夫）、聲聞（聽聞佛法而修行的弟子）、獨覺（獨自悟道的修行者）和菩薩（追求覺悟的修行者）這四種道。或者文字的巧妙運用、觀照的圓滿明鑑、眷屬的殊勝利益、實相的無法比喻，或者這四者都包含。因此，這《般若》被稱為神咒等咒。或者這《般若》是大神所說的咒語，乃至是無等等者（無與倫比者，指佛）所說的咒語。勸勉各位學習者都對此經修習十種法行。慈氏菩薩（彌勒菩薩）頌揚說：", "", "所謂書寫、供養，施與他人聽聞、披閱讀誦，受持、正確開演，諷誦以及思維修習，行這十種法行的人，獲得的福德聚集無量，殊勝且無盡，因為能攝受他人而不停止。", "", "經典上說：『能除一切苦』。", "", "讚頌說：前面說明了具備功德，這裡說明了破除邪惡。相信、學習、證悟、宣說都能消除眾多的痛苦。所以《大經》（指《大般若經》）說：『能對此經行十種法行，一切障礙和遮蓋都不能沾染。即使造作一切極重的惡業，也能超越一切惡趣。假設殺害三界一切眾生，最終也不會因此墮入地獄、傍生、鬼界。即使住在一切煩惱叢中，也像蓮花一樣終究不會被污染。常常與一切殊勝的事情和諧相處，對於佛法和有情眾生獲得無礙的智慧，能夠很好地領悟諸法的平等性。對於自己和他人的憤怒等情緒都能調伏，現世的怨敵都會生起慈悲之心，常常見到諸佛，獲得宿命通的智慧，所聽聞的正法總持不忘。各種殊勝的喜樂恒常出現在眼前，常常勤奮精進地修習各種善法，惡魔外道不能阻礙。四大天王等常常跟隨擁護衛，最終不會橫死，不會枉遭衰敗和患難。諸佛菩薩恒常共同護持，使一切時候善業增長，惡業減少，在各個佛土隨心所愿地往生，乃至證得菩提之前都不會墮入惡趣，迅速能夠滿足各種菩薩的修行，快速證得無上正等菩提。隨心所愿沒有不能成就的。』所以，在王城（指國王居住的城市）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Saha (Sā hé): A common term in mantras, signifying 'accomplishment' or 'perfection'.", "", "The divine power of this mantra is extensively described in the scriptures. It encompasses both recitation and wisdom, containing myriad virtues. Following ancient traditions, this mantra is named comprehensively. This vehicle (referring to Prajñāpāramitā) begins by combining the meaning of the Dharma, and then proceeds to recite the following mantra. There is a reason for this. Through this Dharani (the power to encompass and grasp all Dharma meanings), one transcends the four paths of ordinary beings (common people), Śrāvakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and Bodhisattvas (beings who seek enlightenment). It includes either the skillful use of words, the perfect and clear mirror of contemplation, the supreme benefits of the retinue, the inexpressible nature of reality, or all four. Therefore, this Prajñā is called a divine mantra and so on. Or this Prajñā is the mantra spoken by the great deity, even the mantra spoken by the Unequalled One (referring to the Buddha). It is advised that all learners cultivate the ten Dharma practices with this scripture. Maitreya Bodhisattva praises:", "", "So-called writing, offering, giving to others to hear, reading and reciting, receiving, correctly expounding, chanting, and contemplating and cultivating, those who practice these ten Dharma practices, the accumulation of merit they obtain is immeasurable, supreme, and inexhaustible, because they can embrace others without ceasing.", "", "The scripture says: 'It can remove all suffering'.", "", "The praise says: The previous section explained possessing virtues, this section explains destroying evil. Believing, learning, realizing, and proclaiming all eliminate numerous sufferings. Therefore, the Great Scripture (referring to the Mahāprajñāpāramitā Sūtra) says: 'Those who can practice the ten Dharma practices with this scripture, all obstacles and coverings cannot taint them. Even if they commit all extremely heavy evil deeds, they can transcend all evil realms. Suppose they kill all beings in the three realms, they will ultimately not fall into the hells, animal realm, or ghost realm because of this. Even if they dwell in the midst of all afflictions, they are like a lotus flower that is ultimately not defiled. They are always in harmony with all supreme matters, and they obtain unobstructed wisdom regarding the Dharma and sentient beings, and they can well understand the equality of all dharmas. They can subdue their own and others' anger and other emotions, and present enemies will give rise to compassion. They often see all Buddhas, obtain the wisdom of remembering past lives, and they will never forget the righteous Dharma they have heard. All kinds of supreme joy constantly appear before them, and they constantly diligently cultivate all good dharmas, and evil demons and heretics cannot hinder them. The Four Heavenly Kings and others constantly follow to protect and guard them, and they will ultimately not die prematurely, nor will they suffer decline and misfortune in vain. All Buddhas and Bodhisattvas constantly protect and uphold them together, causing good to increase and evil to decrease at all times, and they will be reborn in various Buddha lands according to their wishes, and they will not fall into evil realms until they attain Bodhi, and they will quickly be able to fulfill the practices of all Bodhisattvas, and quickly attain unsurpassed, complete enlightenment. Whatever they wish in their hearts will be accomplished without fail.' Therefore, in the royal city (referring to the city where the king resides)" ] }
四眾才誦唸而魔伏。天宮千眼始受持而怨潰。況復深衷懇己因植果圓。不拔五趣以為師。跨十方而為主未之有也。
經曰。真實不虛。
贊曰。除疑勸信重說此言。何有棄大寶輪王之位。處寂林而落飾。稱慈父法王之尊。踐眾道而提譽。對諸龍象導彼天人。誑誘群生誠為未可。所以經言。如來是真語者乃至不異語者。故應信奉勿起驚疑。
經曰。故說般若波羅蜜多咒即說咒曰。
揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提莎訶
贊曰。前說法義二持雖勸信學。欲令神用速備更說咒持。佛以大劫慧悲難修誓行加略文字。意趣深遠教理幽。廣不易詳贊。
般若波羅蜜多心經幽贊卷下
貞應三年(甲申)正月十五日為助先師真歸上人餘業敬雕摸畢兼以此功令故權大僧都重信蕩流轉妄執趣菩提正道及自他群類同開真解矣。 愿主性如
【現代漢語翻譯】 現代漢語譯本： 四眾（指出家男女二眾和在家男女二眾）才開始誦唸，魔障就被降伏。天宮的千眼（指帝釋天）開始受持，怨恨就消散潰敗。更何況是內心深處懇切地修持，因為種下善因，最終果實圓滿。不超越五趣（地獄、餓鬼、畜生、人、天）而以之為老師，跨越十方世界而成為主宰，這是不可能的。 經書上說：『真實不虛。』 讚頌說：爲了消除疑惑，勸人信服，所以再次強調這句話。怎麼會有人捨棄大寶輪王（擁有轉輪聖王的無上權力）的地位，身處寂靜的樹林而捨棄華麗的裝飾，稱自己為慈父法王（佛陀的尊稱），踐踏各種道義而抬高自己的名譽，欺騙引導眾多的龍象（比喻有力量的人）和天人，誑騙誘惑眾生，這實在是不可信的。所以經書上說，如來（佛陀的稱號）是真語者，乃至不異語者（不說虛妄之語的人）。因此，我們應該信奉，不要產生驚疑。 經書上說：『所以說般若波羅蜜多咒（能到達智慧彼岸的咒語），即說咒曰：』 『揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。』 讚頌說：前面說法義和持咒兩種修行方式，雖然勸人信奉學習，但爲了讓神通妙用迅速具備，所以進一步宣說咒語。佛陀以無數劫的智慧和慈悲，難以修成的誓願和修行，加以簡略的文字。意趣深遠，教理幽深，廣大而不容易詳細讚頌。 《般若波羅蜜多心經幽贊》卷下 貞應三年（甲申）正月十五日，爲了幫助先師真歸上人完成未竟的事業，恭敬地雕刻完成。並且以此功德，令已故的權大僧都重信，擺脫流轉的妄念，趨向菩提正道，以及使自己和他人的群體，一同開啟真正的智慧。愿主性如。
【English Translation】 English version: Only when the four assemblies (referring to the two groups of ordained men and women, and the two groups of lay men and women) begin to recite, the demonic obstacles are subdued. Only when the thousand-eyed one in the heavenly palace (referring to Indra) begins to uphold it, resentment dissipates and collapses. Moreover, with sincere cultivation from the depths of one's heart, because of planting good causes, the final fruit is perfected. Not surpassing the five realms (hell, hungry ghosts, animals, humans, and gods) and taking them as teachers, crossing the ten directions and becoming the master, this is impossible. The scripture says: 'Truthful and not false.' The praise says: In order to dispel doubts and encourage faith, this statement is emphasized again. How could someone abandon the position of a great treasure wheel king (possessing the supreme power of a Chakravartin), dwell in a quiet forest and abandon luxurious decorations, call himself a compassionate father Dharma king (an honorific title for the Buddha), trample on various moral principles and elevate his own reputation, deceive and guide the many dragons and elephants (metaphor for powerful people) and devas, and deceive and tempt sentient beings? This is truly unbelievable. Therefore, the scripture says that the Tathagata (an epithet of the Buddha) is a speaker of truth, even one who does not speak differently (one who does not speak falsely). Therefore, we should believe and not harbor surprise or doubt. The scripture says: 'Therefore, the Prajna Paramita Mantra (the mantra that can reach the other shore of wisdom) is spoken, that is, the mantra is spoken:' 'Gate Gate, Paragate, Parasamgate, Bodhi Svaha.' The praise says: The previous two methods of practice, explaining the Dharma and upholding the mantra, although encouraging faith and learning, are further proclaimed with the mantra in order to quickly possess supernatural powers. The Buddha, with wisdom and compassion from countless kalpas, difficult-to-cultivate vows and practices, added concise words. The meaning is profound, the teachings are deep, vast, and not easy to praise in detail. 《Prajna Paramita Heart Sutra Hidden Praise》Volume 2 On the fifteenth day of the first month of the third year of Zhenying (Jiashen), in order to help the late teacher, the Venerable Zhen Gui, complete his unfinished work, it was respectfully carved and completed. And with this merit, may the deceased Kwon Da Sojo (Great Monk Official) Chongxin, be free from the wandering delusions, move towards the Bodhi path, and enable himself and others to open true wisdom together. The sponsor is Xing Ru.